the heavenly guide to true peace of conscience wherein is observed in a most plaine and comfortable manner, . what conscience is. . what a miserable thing an evill conscience is. . what an happinesse a good conscience is. . how the estate of conscience is truly discerned. . the meanes to procure a good conscience. by h.v.v.i. walker, henry, ironmonger. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing w b). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing w b estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the heavenly guide to true peace of conscience wherein is observed in a most plaine and comfortable manner, . what conscience is. . what a miserable thing an evill conscience is. . what an happinesse a good conscience is. . how the estate of conscience is truly discerned. . the meanes to procure a good conscience. by h.v.v.i. walker, henry, ironmonger. [ ], , [ ] p. by tho. harper, printed at london : . h.v.v.i. = henry walker, ironmonger. the words " . what .. conscience." are gathered by a left brace on the title page. caption title on p. [ ] ( nd sequence): the report of the bishop of canterburies dreame, for an advertisment to all proud lordly, persecuting, unpreaching, oppressing, tyrannizing prelates, who suppresse the preaching and progresse of the gospell. reproduction of the original in the british library. eng laud, william, - -- controversial literature -- early works to . conscience -- religious aspects -- early works to . a r (wing w b). civilwar no the heavenly guide to true peace of conscience. wherein is observed in a most plaine and comfortable manner, . what conscience is. . what walker, henry, ironmonger b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the heavenly gvide to trve peace of conscience . wherein is observed in a most plaine and comfortable manner , . what conscience is . . what a miserable thing an evill conscience is . . what an happinesse a good conscience is . . how the estate of conscience is truly discerned . . the meanes to procure a good conscience . by h. v. v. i. pet. . . the like figure whereunto , even baptisme , doth also now save us , ( not the putting away of the filth of the flesh ) but the answer of a good conscience towards god , by the resurrection of iesus christ . printed at london by tho. harper . . the heavenly guide to the true peace of conscience . i. what conscience is . conscience is the act of a reasonable creature , apprehending the revealed will of god , takes notice of his owne actions , and compasses it with the rule of gods word , and so passeth sentence upon himselfe . . i say , conscience is the act of a reasonable creature ; not of a beast , or any creature save onely such who are endued with reason ; because creatures without reason are not capable to serve god in any other way then they doe . in which service , notwithstanding the evils they are incident unto , doe yet serve god in their kinde : but man , who is a reasonable creature , hath a conscience , which by sin is defiled , and being purged by the blood of christ , is brought by the eternall spirit , from dead workes to serve the living god . conscience doth exceedingly raise up the joyes both of saints and angels in heaven , and increaseth the horror of the divels and damned in hell . conscience is an act of apprehending the revealed will of god : it is not of the apprehension of mans will : it is not having an eye to profit , or pleasure , or favour ; no , conscience is an act proceeding from the revealed will of god , which being fully comforted with the assurance of the pardon of sin from god , is fully satisfied . we cannot begin to looke into the conscience , till we look up to god . . conscience takes notice of a mans owne actions . it is not the applause which others give a man ; it is not the commendations of companions , it is not any thing taken upon trust from men : but the taking notice of a mans owne actions , bearing witnesse in the holy ghost . this ariseth from conscience . . conscience compares a mans actions with the rule of gods word ; to looke how others live , to have an eye to mans esteeme , to looke no further then outward carnall respects : this ariseth not from conscience . but the renouncing even the secrets of dishonesty , by bringing of the conscience to the manifestation of the truth : this doth truly arise from the conscience . . conscience passeth censure upon it selfe : it is not the stilling of the thoughts that arise by musicke , dancing , and such like vanities : it is not the slender looking on a mans life , and presently looking off againe , and passing by it with an undaunted courage , as if a man would outface heaven , this conclusion is not of conscience : no , it is then of conscience when it shewes the worke of the law written in the heart , the conscience also bearing witnesse , and the thoughts the meane while passing censure ; that is , either accusing or excusing . ii. what a miserable thing an evill conscience is . there is no misery can exceed the misery of an evill conscience , both in respect of wants that attend thereon , as also the woes belonging thereto : first , in respect of the wants that attend on an evill conscience , it is miserable , as may appeare both by the present wants thereof , as also by its unprovidednesse for the time to come . the present wants that attend an evill conscience , makes a miserable conscience ; and that is alwayes effected either by being seared up with hardnesse , and fensing it selfe against the breathings and workings of gods spirit : so that it will not bow nor bend , nor yeeld to come to triall in truth ; but peremptorily persisteth in its owne way , and will not be controlled : or else it becomes so fearfull , that it casteth a man into utter desparation , so that it is as impossible for such a man or woman to looke up to god with comfort , as for a blinde man to behold the sunne . hence it hath come to passe , that some have been so farre perplexed in this sad condition , that they have been so confident that they should bee damned in hell , that though the lords ministers have come after a most sweet and heavenly manner , with an olive branch of peace in their mouthes , yet still they have cast off all , nothing could yeeld them any comfort , nothing but hell , nothing but damnation could appeare before their eyes . so likewise also an evill conscience is miserable in the future : for it is unprovided for the time to come . for such is the misery of an evill conscience , that when it stands at the barre of gods judgement , before whose tribunall we must all appeare , then will torments of an evill conscience bee the greatest plague of all : this is the hottest cole in hell fire , even a defiled conscience full of unbeliefe and horror , and not able to behold any thing with comfort , but the divels , the damned , nay the very saints , nay more , god himselfe is terrible for their conscience to behold . secondly , the woes of an evill conscience makes a man exceeding miserable , and these woes are both temporall and eternall . temporall woes incident hereunto , are , feares that arise from a polluted conscience , feares of sicknesse , feares of the plague , feares of death , feares where no feare is , still meets with them often in the way . oh! thou that fearest the judgement so , why doest thou not feare to sinne ? why doest thou not trust in god ? these feares , and troubles , and doubts , arise from thy want of faith : thou hast a polluted conscience , and therefore thou art loth to come to triall ; to have thy defiled conscience come to a triall before god , this is a terrible misery , therefore labour to come out of it . those eternall woes that lye upon a polluted and evill conscience , in case it bee not purified , and brought to beleeving , are even such as the divels themselves are plagued with , eternall torments in hell , where is nothing but weeping , and gnashing of teeth , plagues upon plagues , torments and woes , and miseries for ever , never to have end . thus may you see briefly the misery of an evill conscience . iii. what an happinesse a good conscience is . the comforts of a good conscience are exceeding great : and that may appeare , first by the communion it hath with gods spirit : secondly , by the union it hath with christ : thirdly , by the unity it hath with god through christ . fourthly , by the promises of eternall life . first , the happinesse and comfort of a good conscience is great , by the communion it hath with gods spirit ; insomuch , that is there any weaknesse in us ? the spirit strengthens us . doe infirmities hang upon us ? the spirit helps us ? doe wee not know how to pray to god for something to doe us good ? the spirit will pray for us . are wee weary with prayer ? the spirit will groan for us . here is an happinesse , here is a comfort beyond and above all the glories in the world . secondly , the happinesse and comforts are great also , that the conscience findes in its union with christ ; by which union the soule is knit to christ , and christ is united to the soule , and both made one , as christ is one with god the father , and man who is naturally ( by sin ) the heire of hell , is made by christ , a joynt heire of heaven , a sonne of god , a member of christ by a glorious union with him . thirdly , great is the comfort of a good conscience , by reason of the unity it hath with god through christ ; insomuch , that were all the divels in hell pleading against him before gods tribunall , they could not keep him from laying claime to the promises of god , the greatest crosse in the world is not able to over-whelme him with unbeliefe : but still hee is enabled , through the power of the holy ghost , to hold the mystery of faith in a pure conscience . fourthly , the comfort is also great , yea unspeakeable is the comfort that ariseth to a good conscience , through the beholding of the promises of eternall life , by which a man layes claime to heaven , as an heire to his owne inheritance , and therefore is not drawne away with the vanities of the world , which perish , nor through feare is overcome , nor led to delight in folly , or to deny his god : but going on from grace to grace , through faith and patience , passeth his dayes till he inherit the promise of eternall life . iv. how the estate of the conscience is truly discerned . the conscience may discover to man his estate and condition , either , first , under the crosse : or , secondly , in the middest of pleasure , or earthly glory : or thirdly , under the promises . fourthly , under satans temptations . lastly , by the effect of the working of gods spirit upon the conscience . first , the estate of conscience may bee discerned under the crosse : when affliction comes upon a man , a good conscience may bee discerned from an evill conscience , as followeth . an evill conscience in trouble , and under the crosse , doth not set a man forward to seeke to god in the chiefest place , but to some temporall meanes which naturall reason teacheth ; whereby the heart is fixed upon the creature , as if there were no helpe but even by what ariseth from carnall reason ; whereupon the minde comes to bee troubled , and the heart discouraged untill such time that fleshly reason doth perceive a redresse begin . but on the contrary , a good conscience is fortified with patience and faith under the greatest crosse , patience to endure with meeknes , as concerning every present meanes , sutable ( through gods blessing ) to the present condition ; & faith to beleeve undoubtedly the report of the bishop of canterburies dreame , for an advertisement to all proud lordly , persecuting , unpreaching , oppressing , tyrannizing prelates , who suppresse the preaching and progresse of the gospell . it is reported of his arch-grace of canterbury , that when he was a poore scholler in oxford , hee dreamed , that he should be a bishop , then arch-bishop of canterbury , and a great persecuter of gods ministers and people , ( which we see all verified ) and that at last he sunke downe into hell , whereupon he awaked , and then and since , oft related this dreame ; enough to have terrified and awaked his lordship , if true . oh that a man had but a view of hell ( saith father latimer in his sermons ) he should see on one side of it , a row of unpreaching prelates in their square caps , i warrant you as farre , as betweene this and dover . and no marvell since they have so hated , dispised , and blasphemed both the word of god , the true preachers and lovers thereof , driving away , and silencing gods faithfull ministers , and setting up in their roomes and places , doct. ignorance , domine drunkard , sir william wild-oates that hunteth after whores , and such also as can play dissembling hypocrites , whereby the devils empire of darknesse exceedingly flourisheth : lest faithfull preaching should roote it out . but the churches hope is , that god in his good time , will now in this happie parliament-time , heare the prayers of the people of this land every where put up : that the seas of those lordly prelates , pope-successors , tyrants , persecuters of christ , &c. shall bee , nidos eorum ubique destruendos ; or else put to some better uses . finis . notes, typically marginal, from the original text notes for div a e- heb. . . heb. . . rom. . . cor. . . rom. . . tim. . ● . tit. . . . eccl. . . . matth. . . rom. . . joh. . . tim. . . heb. . . sam. . . thess. . . & vers. the first part of the cases of conscience wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of god. taught and deliuered, by m. william perkins in his holy-day lectures, by himselfe revised before his death, and now published for the benefit of the church. cases of conscience. part perkins, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the first part of the cases of conscience wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of god. taught and deliuered, by m. william perkins in his holy-day lectures, by himselfe revised before his death, and now published for the benefit of the church. cases of conscience. part perkins, william, - . pickering, thomas, d. . [ ], , [ ] p. printed by iohn legat, printer to the vniversitie of cambridge. . and are to be sold in pauls church-yard at the signe of the crowne by simon waterson, [cambridge] : [ ] editor's dedication signed: tho. pickering. reproduction of the original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the first part of the cases of conscience . wherein specially , three maine questions concerning man , simply considered in himselfe , are propounded and resolued , according to the word of god. taught and deliuered , by m. william perkins in his holy-day lectures , by himselfe revised before his death , and now published for the benefit of the church . printed by iohn legat , printer to the vniversitie of cambridge . and are to be sold in pauls church-yard at the signe of the crowne by simon waterson . to the right worshipfull sir edward denny , knight . there is no one doctrine reuealed in the word of god , or dispensed by the prophets and apostles , of greater vse and consequence in the life of man , then is that , which prescribeth a forme of releeuing and rectifying the conscience . the benefit , which from hence issueth vnto the church of god , is vnspeakable . for first , it serueth to discouer the cure of the dangerousest sore that can be , the wound of the spirit . which how great a crosse it is , the wise man reporteth out of true experience , when he saith , that the spirit of a man will sustaine his infirmitie , but a wounded spirit who can beare it ? and his meaning is , that no outward griefe , can fall into the nature of man , which will not be with patience indured , to the vtmost , so long as the minde is not troubled , or dismayed . but when once the spirit is touched , and the heart , ( which , beeing well apa●ed , is the very foūtaine of peace to the whole man , ) smitten with feare of the wrath of god for sinne ; the griefe is so great , the burden intolerable , that it will not by any outward meanes , be eased or asswaged . secondly , it giueth for all particular cases , special and sound direction ; whether man be to walke with god , in the immediate performance of the duties of his seruice , or to conuerse with man according to the state and condition of his life , in the familie , in the church , or in the common-wealth . the want of which direction , of what force it is , to turne the actions of men , which are good in themselues , to sinnes in regard of the agents , s. paul affirmeth in that generall conclusion , whatsoeuer is not of faith , is sinne . wherein he would teach vs , that whatsoeuer is done , or vndertaken by men in this life , whether it concerne the knowledge and worship of god , or any particular dutie to be performed , by vertue of their callings , for the common good ; whereof they haue not sufficient warrant , and assurance in conscience , grounded vpon the word , that it is to be don , or not to be done ; to them it is a sinne . thirdly , it is of all other doctrines , ( if it be rightly vsed ) the most comfortable . for it is not founded in the opinions , & variable conceits of men , neither doth it consist , of conclusions and positions , that are onely probable and coniecturall : ( for the conscience of the doubting or distressed partie , cannot be established and rectified by them : ) but it resteth vpon most sufficient and certaine grounds , collected & drawne out of the very word of god , which , as it is mightie in operation , ●earcing the heart , and discerning the thoughts and intents thereof , so is it alone auaileable and effectuall to pacific the minde , and to giue full satisfaction to the conscience . and as the benefit is great ; so the want of this doctrine , together with the true manner of applying the same , is , and hath beene the cause , of many and great inconueniences . for euen of those that feare god , and haue receiued to beleeue , there be many , who in the time of their distresses , when they haue considered , the waight and desert of their sinnes , and withall apprehended the wrath of god , due vnto them ; haue beene brought vnto hard exigents , mourning , and wayling , and crying out , as if god had forsaken them , vntill they haue beene releeued by the spirit of christ , in the meditation of the word , and promise of god. but those especially , who haue not beene instructed in the knowledge of the truth , nor beene acquainted with the course of gods dealing , with his distressed children , by reason of ignorance and blindnes , in matters of religion and pietie , when the lord hath let loose the cord of their consciences , and set before their eyes , both the number of their sinnes committed , and the iust anger of god purchased thereby , what haue they done ? surely despairing of their owne estates , and of the mercie of god , they haue either growne to phrensie , and madnes , or els sorted vnto themselues fearefull ends , some by hanging , some by drowning , others by murthering their owne selues . and if not in regard of griefe and trouble of minde ; yet for want of better resolution in particular cases , within the compasse of their generall or personall callings , though otherwise , men indued with some measure of knowledge and obedience , herein they haue failed , that they haue either abused , or els quite relinquished & forsaken their callings , and thereby haue become scandalous , & offēsiue vnto others . now as this is a matter of great waight & importance , so is it most meete , that the best and fittest course should be taken , in the teaching and inforcing of the same . in which regard we haue iust cause , to challenge the popish church , who in their case-writings haue erred , both in the substance and circumstances of this doctrine , as shall appeare in the sequele . first , because the dutie of releeuing the conscience , is by them commended to the sacrificing priest , which , though according to their owne canons a he should be a man of knowledge , and free from imputation of wickednes , yet oft times it falls out that he is either vnlearned , or els wicked and leud of conuersation , and consequently vnfit for such a purpose . secondly , they teach that their priests appointed to be comforters & releeuers of the distressed , are made by christ himselfe b iudges of the cases of conscience , hauing in their owne hands a iudiciarie power and authoritie , truly and properly to binde or to loose , to remit or to retaine sinnes , to open or to shut the kingdome of heauen . a blasphemous doctrine . considering that christ onely hath the keyes of dauid , which properly and truly openeth , and no man shutteth , and properly and truly shutteth , & no man openeth . and the ministers of god , are not called to be absolute iudges of the cōscience , but only messēgers & embassadors of recōciliatiō ; wherupon it followeth , that they cānot be c the authors and giuers of remission of sinnes , but onely the ministers and dispensers of i●●e same . thirdly , the papists in their writings haue scattered here and there , sundrie false and erronious grounds of doctrine , much preiudiciall to the direction or resolution of the conscience in time of neede , as namely , i. that a man in the course of his life , may build himselfe vpon the faith of his teachers , and for his saluation rest contented with an implicite & vn-expressed faith . which doctrine , as it is an onely meane , to keepe men in perpetuall blindnes and ignorance , so it serueth to no other purpose in the time of temptation , but to plunge the heart of man into the pitte of despaire , it being vncapable of comfort , for want of knowledge and vnderstanding of the word and promise of god. ii. that euery man ought to stand in feare and doubt of the pardon of his sinnes , and that no man can be assured by the certentie of faith , either of the present fauour of god , or of his owne saluation . true it is , that in respect of our owne vnworthines and indisposition , we haue iust cause , not onely to doubt and feare , but to despaire and be confounded before the iudgement seat of god. yet that a man should not be certainely resolued by faith of the mercie of god , in and for the merit of christ , is a comfortlesse doctrine to a distressed soule , and contrarie vnto the sauing a word of the gospel , which teacheth , that certentie floweth from the nature of faith , and not doubting . iii. that every man is bound in conscience vpon paine of damnation , to make speciall confession of his mortall sinnes , with all the particular circumstances thereof , once euery yeare to his priest. this doctrine and practise , besides that it hath no warrant of sacred writte , nor yet any ground of orthodoxe antiquitie , for yeares more or lesse after christ i● maketh notably to the disturbing of the peace of conscience ▪ in time of extremitie , considering that it is impossible either to vnderstand or remember all , many beeing vnknowne , and hidden and the minde beeing informed that forgiuenesse dependeth vpon such an enumeration ▪ may thus be brought into doubt and distrust , and will not be able to rest by faith in the sole mercie of god , the onely soueraigne medicine of the soule . againe , the griefe of the minde , doth not alwaies arise from all the sinnes that a man hath committed , neither doth the lord se● before the sinners eies , whatsoeuer euill hath bin done by him ▪ but some one or more particulars ; and these are they , that doe lie heauie vpon the heart and to be eased of them , will be worke enough ▪ though ●e doth not exhibite vnto the confessour ▪ a catalogue of all the rest . iv. that some sinnes are veniall , because they are only besides the lawe of god not against it and because a they ●in●●●uer the sinner onely to temporal , and not to eternall punishments . this conclusion , first is false ; for though it be graunted that some offences are greater , some lesser some in an higher degree , others in a lower : againe , that sinnes in regard of the euent , beeing repented of , or in respect of the person sinning , beeing in christ , and therfore accounted iust , are pardonable , because they are not imputed to condemnation ; yet there is no sin of what degree soeuer , which is not simply , and of it selfe mortall , whether we respect the nature of the sinne , or the measure & proportion of diuine iustice . for in nature it is an anomie , that is to say , an aberration from the perfect rule of righteousnesse , and therefore is subiect to the curse , both of temporary and eternall death . it is an offence against the highest maiestie , and consequently , man standeth by it ingaged to euerlasting torment . secondly , it is a weake and insufficient ground of resolution , vnto a troubled conscience . for whereas true and sauing ioy is the daughter of sorrowe , and the heart of man cannot be lifted vp , in assurance of gods fauour , to the apprehension and conceipt of heauenly comforts , vnlesse it be first abased , & by true humiliatiō , brought to nothing in it self . the remembrance of this , that the offence committed is veniall , may in some cases too much inlarge the heart , and giue occasion to presume , when haply there will be reason to the contrary . and if not that yet in the case of falling by infirmitie , after grace receiued , the mind beeing forestalled with this erronious conceipt , that the sin is lesse , then it is indeede , because veniall , may in the issue be lesse quieted , and more perplexed . v. that a man may satisfie the iustice of the god , for the temporall punishment of his sinnes committed . to omit the vntrueth of this position , howe it maketh to the easing of the heart , or the asswaging of the griefe of minde in temptation , i appeale to common experience . for when a man , beeing assured of the pardon of his sinnes , shall yet cōsider , that there is something more behind to be done on his part , how can he in probabilitie , rely himselfe wholly vpon christs satisfaction ? how can he reape vnto himselfe frō thence any assurance of reconciliation to god , whome he formerly offended ? if we may and must doe something in our own persons , whereby to appease the wrath of god , why hath our sauiour taught vs for our hearts releife , wholly and onely to make the plea of pardon for our sinnes ? true it is indeede , that popish confessors doe teach their penitents , when they feele the wrath of god vpon them for sin , to stop the mouth of conscience , by performance of a formall humiliation and repentance , yea to offer vnto god some ceremoniall duties in way of satisfaction . but when sorrow seazeth vpon the soule , and the man falls into temptation , then it will appeare that these directions were not currant ; for notwithstanding them , he may want sound comfort in gods mercy , and run into despaire without recouerie . and for this cause , vpon experience it hath bin prooued , that euen papists themselues , in the houre of death , haue bin content to renounce their owne workes , yea the whole body of humane satifactions , and to cleaue onely to the mercie of god in christ for their saluation . by these instances , and many more that might be alleadged to this purpose , it is apparent , vpon how weake and vnstable grounds the case-diuinitie of the popish church standeth ; and how indirect a course they take , for the resolution and direction of the troubled conscience . now by the benefit & abuse of this doctrine , we see how necessary it is , that in churches which professe christian religion , it should be more taught , & further inlarged then it is . and to this purpose it were to be wished , that men of knowledge in the ministerie , that haue by the grace of god attained vnto the tongue of the learned , would imploy their paines this way : not onely in searching into the depth of such points as stand in bare speculation , but in annexing thereunto the grounds and conclusions of practise , whereby they might both informe the iudgement , and rectifie the conscience of the hearers . by this meanes it would come to passe , that the poore distressed soule might be releeued , pietie and deuotion more practized , the kingdome of sinne , satan , and antichrist weakened , & impayred , & the contrarie kingdome of christ iesus more & more established . what the author & cōtriuer of the discourse ensuing hath done in this behalfe , it is euident by the whole course of his writings , that he hath left behinde him : all which , as they doe openly shew vnto the world , howe great a measure of knowledge & vnderstanding , with other endowmēts both of nature and grace , the lord had inriched him withall , so doe they carrie with thē the sweet sauour of pietie and sanctification , wherewith he approued his heart vnto god , & his life vnto mē . wherin also vpō occasion he hath propounded , and explained sundrie notable rules of directiō & resolution of the conscience , as wil appeare to the view of the learned and well-aduised reader . to let passe all the rest : this present worke doth affoard very sufficient testimonie , of his knowledge and dexteritie in that kind , attained vnto , not without great paines , much obseruation , and long experience . a labour which commendeth it selfe vnto the church of god in two respects principally . one , because his grounds and principles , whereupon he giues direction , are drawne either directly , or by iust consequēce out of the writtē word , & so are of greater force , to giue satisfaction to the mind , either doubting , or distressed . the other , for that it is deliuered with such perspicuitie , and disposed in such order and methode , as fitteth best for the vnderstanding and memorie , of him that shall peruse it . now this whole treatise of the questions , i haue made bold to present vnto your worship , and to publish abroad vnder your patronage and protection , as one to whome they doe iustly belōg . first , because god , who honoureth those that honour him , hath adorned you , not onely with ciuill authoritie and dignitie in the commonwealth , but with the honourable name of a friend to the church of god ; a thing directly confirmed by your vnfained loue of the truth , and your continuall fauours to the teachers of the same , the ministers and dispensers of the gospel . secondly , because as the author of these cases , was himself in many respects , bound vnto you , while he liued ; so his wife and children for his sake , haue receiued much kindnes at your hands , since his death ; a manifest proofe of the truth and sinceritie of your affection towardes him in the lord. and in the last place , it was my desire , by setting forth this and the other two parts that shall follow , vnder your name , to giue some testimonie of dutie to your worship , presuming that as you loued the author , so you wil be pleased to patronize the worke , and fauourably to interpret , of the paines and good intention of the publisher . and so ceasing your further trouble , i humbly take my leaue , and commend your worship to the grace and fauour of god in christ. from emanuel colledge in cambridge . iun. . . your w. in all dutie to command , tho. pickering . to the godly and well affected reader whosoeuer . it was not my purpose , ( christian reader ) at the first to haue sent abroad onely one part of the cases of conscience , without the rest ; but that i was mooued thereunto , partly vpon the importunitie of some of the authors friends , and partly because i desired to satisfie thy expectation in a thing , which i perswade my selfe hath beene long expected . upon which two motiues , i haue now commended vnto thee this first part , promising by the grace of god , ere it be long , to adde the second , and the third , so farre as the author proceeded in this treatise before his death . and although i could haue wished , this labour had beene vndertaken by others , better able to performe it then my selfe ; yet beeing well acquainted with the copie , which is mine owne , and knowing it to haue bin perused by the author himselfe , before his death , i was the more incouraged , to bestow my paines for thy good in that behalfe . if in reading thereof thou finde , either any thing amisse , or thy selfe not fully satisfied in the particulars ; then remember that the author himselfe is gone , who might haue brought the worke to perfection , if god had pleased to prolong his daies vpon the earth . and withall consider , that it were better for thee , to accept of these his labours , as they are now imparted to thee , then by the suppressing of them to be depriued of so great a benefit . and thus hoping of thy kinde acceptance of my paines for thy behoofe , i commend thee to god , and to the word of his grace . iune . . t. p. faults escaped in the printing . after page . read for , . places false quoted correct thus : read , pag. . for iam. . . iam. . . p. . for col. . , col. . , . read pag. . lin . . for actonis , actions . p. . . for ptesent , present , p. . for yets o , yet so . p. . . for it a , it is a. p. , . for bonds , bos●ds . p. . . come to the answer . p. . . for of sence , offence . p. . . for conforting , comforting . p. . pe●ult . for vaine , veine . p. . . for finn● . sinne . p. . . for print , present . p. ●ad . . thorgh but once . p. . . which shall be laid , &c. p. . . for yncleate , vncleate . p. . . marke the words . p. . . for mighe , might . p. . . for apprenhendeth , apprehendeth . p. . . for consceence , conscience . p. . . for diuihe , diuine . p. . . for decre , deare . p. . . for faults , falles . the contents of the booke . i. the grounds or preambles ▪ foure . . priuate confession . pag . . . the degrees of goodnesse in things and actions . . . the nature and differences of sinne. . . the subiection and power of conscience . . ii. the questions of conscience , touching man simply considered in himselfe : three . i. what man must doe that ●e may come into gods fauour and be saued ? answer is , by performance of foure duties . . humiliation before god. . . faith in christ. . . repentance . . . newe-obedience . . ii. how a man may be in conscience assured of his owne saluation ? . answered by . te●●s of scripture . . rom. . . . . psal. . . . the . epist. of iohn . . . . tim. . . . . . pet. . . . iii. how a man beeing in distresse of mind● , may be comforted & releeued ? . here. generally ●o●ching all distresses is shewed , . what is distresse of minde ? ● . . the originall and kinds of distresses . , . . the generall remedie of the● all . . specially , the distresses are fiue . i. the distresse arising of the diuine tentation : with the examples , occasions effects , and remedies . . &c. ii. the distresses arising of outward afflictions . . these are three . . deferring of deliuerance . . . bodily and temporall death . . . satanicall molestation of persons and places of ●bode . . iii. the distresse of minde arising of the tentation of blasphemies : with the meanes , danger , and cure thereof . . iv. the distresse of minde arising from a mans owne sinnes , with the degrees and remedie thereof . . v. the distresse of minde arising from a mans owne bodie : partly by melancholie , partly by strange alterations in the bodie : with the degrees , effects , and remedies . , &c. finis . isaiah , . . the lord god hath giuen me a tongue of the learned , that i should knowe , to minister a word in due time , to him that is wearie . in that part of the prophecie which goes before , the holy ghost setteth downe & foretelleth the calling of the gentiles , which was to begin at the death of christ , and from thence to continue vnto this day , and so consequently to the ende of the world . in the former verses of this chapter , there is mention made of the rejection of the iewes ; i meane not a generall , but a particular rejection , namely then , when they were in affliction in the daies of isaiah . now in this , and so in all other prophecies of the like kind , which intreat of this point ; christ himselfe is brought in , speaking in his owne person ; and the words of this chapter from the beginning , to this present verse and the rest that follow , are the words of christ the mediatour . in the verses going before , he disputes the case of their reiection , and the summe of the whole disputation is : that either he or they themselues were the causes thereof ; but he was not the cause , and therefore they themselues by their sinnes . the reason , whereby he prooues that they themselues were the cause , is framed in this sort . you iewes cannot bring any writing or bill of diuorce , to shew that i reiected you : therefore i appeale euen to your owne consciences , whether you haue not brought this iudgement vpon your selues , by your iniquities . vers . . on the other side , the reason why god was not the cause is : because he for his part called them in great mercie and loue : but when he called they would not obey . ver . . now in the ende of the second verse , is contained an answer to a secret reply , that some obstinate iewe might make after this manner : god hath no● nowe the like power in sauing and deliuering vs , as he hath had in former times : therefore we cannot hope or expect any deliuerance from him , and howe then shall we doe in the meane while ? to this the lord himselfe makes answere , ver . , , . that his hand is not shortned , not his power lessened in regard of greater workes , much lesse in respect of their deliuerance ; and though the present affliction which they indured , was great and tedious , yet they were not to be ouermuch dismaied in themselues , but rather to be comforted : because god had giuen him the tongue of the learned , to minister a word in season to the wearie and distressed , and consequently , that he had power to ease & refresh that their wearines and affliction . in this text then , there is set downe one principall dutie of christs propheticall office , by allusion to the practises of the prophets in the olde testament , especially those which belonged to the schooles of elias and elizeus , who are here tearmed , the learned . and out of the words thereof , one speciall point of instruction may be gathered , namely , that there is a certaine knowledge or doctrine reuealed in the word of god , whereby the consciences of the weake may be rectified and pacified . i gather it thus . it was one speciall dutie of christs propheticall office , to giue comfort to the consciences of those that were distressed , as the prophet here recordeth . now as christ had this power to execute and performe such a dutie , so he hath committed the dispensation thereof to the ministers of the gospell . for we may not thinke that christ in his owne person , ministred and spake words of comfort to the wearie , in the times of the prophets , because he was not then exhibited in our nature ; and yet he did then speake , but how ? in the persons of the prophets . so likewise , because christ nowe in the new testament , speaks not vnto the afflicted in his owne proper person , it remaineth therefore , that he performes this great work in the ministerie of pastours and teachers vpon earth , to whome he hath giuen knowledge and other gifts to this ende and purpose . there must needs therefore be a certaine and infallible doctrine , propounded & taught in the scriptures , whereby the consciences of men distressed , may be quieted and releeued . and this doctrine is not attained vnto by extraordinarie reuelation , but must be drawne out of the written word of god. the point therefore to be handled is , what this doctrine should be ? it is not a matter easie and at hand , but full of labour and difficultie : yea very large , like vnto the maine sea : i will onely ( as it were ) walke by the bankes of it , and propound the heads of doctrine , that thereby i may at least occasion others , to consider and handle the same more at large . that i may proceede in order ; first , i am to lay downe certaine grounds or preambles , which may giue light & direction to the things that followe : and in the next place , i will propound and answer the maine & principall questions of conscience . the grounds or preambles are especially foure . the first touching confession . the second touching the degrees of goodnesse in things and actions . the third touching the degrees of sinne. the fourth and last concerning the subiection and power of conscience . of these in order . the first ground is , that in the troubles of conscience , it is meete and conuenient , there should alwaies be vsed a priuate confession . for iames saith , confesse your faults one to another , and pray one for another , thereby signifying that confession in this case , is to be vsed as a thing most requisite . for in all reason , the physitian must first knowe the disease , before he can apply the remedie : and the griefe of the heart will not be discerned , vnlesse it be manifested by the confession of the partie diseased ; and for this cause also in the griefe of conscience , the scruple , that is , the thing that troubleth the conscience must be knowne . neuerthelesse in priuate confession , these caueats must be obserued . first , priuate confession must not be vrged , as a thing simply or absolutely necessarie , without which there can be no saluation . againe , it is not fit that confession should be of all sinnes , but onely of the scruple it selfe , that is , of that or those sinnes alone , which doe trouble and molest the conscience . thirdly , though confession may be made to any kinde of man , ( confesse one to another , saith iames , ) yet is it especially to be made to the prophets and ministers of the gospel . for they in likelyhood of all other men , in respect of their places and gifts , are the fittest and best able to instruct , correct , comfort , and enforme the weake and the wounded conscience . lastly , the person to whome it is made , must be a man of trust and fidelitie , able & willing to keepe secret things that are reueiled , yea to bu●ie them ( as it were ) in the graue of obliuion , for loue couereth amultitude of sinnes . the next ground is touching the degrees of goodnes in humane things and actions . goodnesse in things is twofold ; vncreated , and created . vncreated is god himselfe , who neuer had beginning , and who is goodnesse it selfe , because his nature is absolutely and perfectly good , and because he is the author and worker thereof in all things created . created goodnes is that whereby the creature is made good ; and it is nothing else , but the fruit of that goodnesse that is essentially in god. now the degrees therof are these . there is a generall or naturall goodnesse in creatures , and a more speciall or morall goodnesse . generall goodnesse is that , whereby all creatures are accepted and approoued of god , by whome they were both created and ordained . thus euery creature is good , partly by creation , and partly by ordination . by creation it is , that the substance of each creature , as of the sunne , the moone , the earth , water , meate , drinke , &c. is good , hauing the beeing thereof frō god. hence also the essentiall properties , quantities , qualities , motions , actions and inclinations of the creatures , in themselues considered , with all their euents , are good . by the same generall goodnesse also , euen the deuill himself and his actions , as he is a substance , and as they are actions , hauing their beeing from god , are good . things againe doe take vnto them the condition of goodnesse , not onely by creation , but also by gods ordination , whereby they are directed and appointed , to some certen vses and endes . thus the euil conscience , hel , & death are good , because they are ordained of god , for the execution of his iustice , howsoeuer in themselues and to vs they be euill . besides this generall and naturall goodnesse , there is also a speciall or morall goodnesse properly so called : and it is that , which is agreeable to the eternall and vnchangeable wisdome of god , reuealed in the morall lawe , wherein it is commaunded ; and things as they are therein commanded to be done by god , are good morally . nowe of actions morally good , there be two degrees ; for they are either good in themselues alone , or good both in thēselues and in the doer . in themselues alone some things be morally good ; for example , when a wicked man giues almes , it is a good worke onely in it selfe , but not good in the doer , because it is not done in saith , and from a good conscience ; and so are all the vertues of the heathen , morally good in themselues , but they are not good in heathen mē : for in them they are but o beautifull sinnes . the next degree of goodnesse is , whereby things and actions are both good in thēselues , and in the doer also . of this sort were the praiers & almes of cornelius good in themselues , & in him also , because he was a beleeuer . now opposite to things and actonis morally good or euill , are actions and things of a middle nature , commonly tearmed indifferent , which in themselues beeing neither good nor euill may be done or not done without sinne ; in themselues i say , for in their circumstances , they are and may be made either euill or good . and here we must remember , to put a difference betweene conueniencie , and inconuenience , which ariseth from the nature of indifferent things . conueniencie is , when a thing or action is so fitted to the circumstances , and the circumstances fitted to it that thereby it becomes a thing conuenient . on the otherside , inconuenience is , when the thing or action is done in vnmeete circumstances , which bring some hurt or losse to the outward man , or stand not with decencie : and therefore doe make it to be inconuenient . and by this that hath beene said , we may discerne , when an action is good , euill , indifferent , conuenient , or inconuenient . the third ground , is touching the degrees or differences of sinne. and here we must first of all search , what is sinne properly , and what is properly a sinner . sinne in his proper nature ( as s. iohn saith ) is an anomie , that is , a want of conformitie to the law of god. for the better vnderstanding whereof , we must know , that there were in adam before his fall , three things not to be seuered one from the other : the substance of his bodie and of his soule : the faculties and powers of his bodie and soule : and the image of god consisting in a straightnes , and conformitie of all the affections , and powers of man to gods will. nowe when adam falls , and sinnes against god , what is his sinne ? not the want of the two former , ( for they both remained , ) but the very want , and absence of the third thing , namely , of conformitie to gods will. i make it plaine by this resemblance ; in a musicall instrument , there is to be considered , not onely the instrument it selfe , and the sound of the instrument , but also the harmonie in the sound . nowe the contrarie to harmonie , or the disorder in musicke , is none of the two former , but the third , namely the discord , which is the want or absence of harmonie , which we call disharmonie . in the same manner , the sinne of adam , is not the absence either of the substance , or of the faculties of the soule and the bodie , but the want of the third thing before named , & that is , conformitie , or correspondencie to the will of god , in regard of obedience . but some may say : the want of conformitie in the powers of the soule , is not sinne properly : because in sinne , there must be not onely an absence of goodnesse , but an habite or presence of euill . i answer , that this very want of conformitie , is not onely the absence of goodnesse , but also the habite or presence of euill . for as this want enters in , and is receiued into mans nature , it is properly a want or absence of goodnesse : againe , after it is receiued into the nature of man , it continues and abides in the powers and faculties thereof , and so it caries the name of an habit . it may be said againe , that lust and concupiscence , that is , originall sinne , drawes the heart away from the seruice of god , and entises it to euill . now to entise or drawe away , is an action , and this action cannot proceede of a meere priuation or want . ans. we must consider sinne two waies : first ioyntly with the thing or subiect , in which it is ; secondly by it selfe in his owne nature . if we consider it with his subiect , it is an euill inclination or action , but if we consider it in it owne nature , it is no inclination , or action , but a want . for example : in a murther we must consider two things : one is , the action of moouing the bodie , and of holding vp the weapon , &c. which is no sinne properly , if it be considered as an action : because euery action comes from god , who is the first cause of all things and actions . againe , in murther there is a second thing , namely the killing or slaying of the man , which is the disorder or aberration in the action , whereby it is disposed to a wrong vse and end ; and thus the action is a sinne , namely in respect it wants conformitie to the will of god. the nature then of the sinne lies not in the action , but in the manner of doing the action : and sinne properly is nothing formally subsisting , or existing ( for then god should be the author of it , in as much as he is the creatour and ordainer of euery thing and action , ) but it is an ataxie , or absence of goodnes and vprightnes , in the thing that subsisteth : therefore it is well and truly said in schooles , in sinne there is nothing positiue : but it is a want of that which ought to be , or subsist , partly in the nature of man , and partly in the actions of nature . thus we see what sinne is . the second thing to be considered is , what is a sinner properly ? for the knowledge hereof , we must consider in euery sinne foure things : first , the fault whereby god is offended : then , the guilt which bindeth ouer the conscience vnto punishment : thirdly , the punishment it selfe , which is eternall death . of these three , not the guilt or punishment , but the fault or offence , makes a man a sinner . but here is a further difficultie . whē a man hath committed some offence , and the saide offence is done and past , it may be some twentie or thirtie yeares : yet the partie offending , doth not therefore cease to be a sinner . now then i demaund , what is the very thing , for which he is named and rearmed still a sinner in the time present , the offence beeing past ? the answer is , that euery actuall sinne , beside the three former , must be considered with a fourth thing , to wit , a certaine staine , or blotte , which it imprints and leaues in the offender as a fruite , and that is an inclination , or euill disposition of the heart , whereby it becomes apter or pronener to the offence done , or to any other sinne . for looke as the dropsie man , the more he drinks , the drier he is , and the more he still desires to drinke : euen so a sinner , the more he sinnes , the apter is he to sinne , and more desirous to keepe still a course in wickednesse . and as a man that lookes vpon the sunne , if he turne his face away , remaines turned vntill he turne himselfe againe : so he that turnes from god by any sinne , makes himselfe a sinner , and so remaines , vntill he turne himselfe againe by repentance . thus dauid was a sinner , not onely in the very acte of his adulterie and murther : but euen when the acte was done and past , he remained still a murtherer and an adulterer ; because a newe , or rather a renewed pronenesse to these , and all other sinnes , tooke place in his heart by his fall , and got strength , till he turned to god by repentance , vpon the admonition of the prophet . the thing then , whereby a sinner is tearmed a sinner , is the fault together with the fruit thereof , namely , the blotte imprinted in the soule , so oft as men doe actually offend . the vse of this doctrine touching sinne , is two fold . first , by it we learne and see what is originall sinne , whereby an infant in the first conception and birth is indeed a sinner . euery infant must be considered as a part of adam , proceeding of him and partaking of his nature : and thereby it is made a sinner , not onely by imputation of adams offence , but also by propagation of an aptnesse , & pronenesse vnto euery euil , receiued together with nature from adam . and thus ought we to conceiue originall sinne , not to be the corruption of nature alone , but adams first offence imputed , with the fruit thereof the corruption of nature , which is an inclination vnto euery euill , deriued together with nature from our first parents . secondly , by this we are taught , to take heed of all and euery sinne , whether it be in thought , word , or deed : because the committing therof , though in respect of the act it passeth away in the doing , yet it breedeth and increaseth a wicked disposition in the heart , ( as hath beene said ) to the offence done , or any other sinne . men deceiue thēselues , that thinke all the euill of sinne , to be only in the act of sinning & to go no further ; wheras indeed euery offence hath a certen blot going with it , that corrupteth the heart , and causeth man to delight and lie in his offence , which lying in sinne is a greater cause of damnation , then the very sinne it selfe . this therefore must admonish vs , to take heed least we continue in any sinne , and if it fall out , that through infirmitie we be ouertaken by any tentation , wee must labour to rise againe , and turne from our sinne to god , by new and speedy repentance . thus much of sinne it selfe . now follow the differences thereof , which are manifold . the first sort are to be gathered from the causes and beginnings of sinne in man , which are threefold , reason , will , and affection . the differences of sinne in respect of reason are these . first , some are sinnes of knowledge , some of ignorance . a sinne of knowledge is , when a man offends against his knowledge , doing euill when he knoweth it to be euill : and this is greater then a sinne of ignorance , for he that knoweth his masters will , and doth it not , shall be beaten with many stripes . a sinne of ignorance is when a man doth euill , not knowing it to be euill . thus paul was a blasphemer , an oppressour , and persecuted the church of christ ignorantly , and in a blind zeale , not knowing that which he did to be euill . nowe by ignorance here i meane , an ignorance of those things which ought to be knowne , and this is twofold : simple , or affected . simple ignorance is , when a man after diligence and good paines taking , still remaines ignorant ; this ignorance will not excuse any man , if it be of such things as he is bound to know : for it is faide , he that doth not his masters will , by reason he knew it not , shall be beaten with stripes , though fewer . and in this regard , euen the heathen which knew not god , are inexcusable , because they were bound to haue knowne him : for adam had the perfect knowledge of god imprinted in his nature , and lost the same through his own default , for himselfe and his posteritie . and it is the commandement of god , whereunto euery man is bound to performe obedience , that man should know him , that is , his will and word . but some may demand , how any man can be saued , seeing euery man is ignorant of many things which he ought to know ? ans. if we know the grounds of religion , and be carefull to obey god according to our knowledge , hauing withal a care and desire , to increase in the knowledge of god and his will , god will hold vs excused : for our desire and indeauour to obey , is accepted for obedience it selfe . and the greater this simple ignorance is , the lesser is the sinne : and hereupon peter lesseneth , & ( in some sort ) excuseth the sinne of the iewes , in crucifying christ , because they did it through ignorāce : and so doth paul his sin in persecuting the church , when he alleadgeth , that it was done ignorantly in vnbeleefe . but howsoeuer this sinne by such meanes may be lessened , yet remaines it still a sinne worthie condemnation . affected ignorance is , whē a man takes delight in his ignorāce , and will of purpose be ignorant : not vsing , but contemning the meanes , whereby to get and increase knowledge . and that carelessely and negligently , because he wil not leaue sinne which he loueth , nor forsake the euill trade of life , wherein he delighteth this is the sinne of those , whereof iob speaketh , who say vnto god , depart from vs : for we desire not the knowledge of thy waies . and of whome dauid complaineth , that they flatter them selues in their owne eyes , and haue left off to vnderstand , and to doe good . this ignorance is damnable and deuillish : it excuseth no man , but doth rather aggrauate and increase his sinne : yea it is the mother of many grieuous enormities . againe , ignorance is twofold : of the a law , or of the thing the law requireth . ignorance of the law is , when a man knowes not the law of god written , nor the law of nature . this ignorance may somewhat lessen the sinne , but it excuseth no man : because it is naturall , and euery man is bound to know the law. ignorance of the thing the law requireth , is the ignorance of the b fact : and that is either with the fault of the doer , or without the fault . faultie ignorance , is the ignorance of a fact , which he might haue preuented . as whē a man in his drunkennes killeth another : in this fact , not knowing what he doth , he also knoweth not that he hath offended : and yet because he might haue preuented his drunkennes , therefore he is faultie , and sinneth . faultlesse ignorance is , when a fact is done , which could not be either knowne , or auoided before hand . for example : if a man be lopping a tree , and his axe head fall from the helue , out of his hand , and kills another passing by ; here is indeede manslaughter , but no voluntarie murther : because it was a thing that could not be auoided , and did not fall out through his default . and this ignorance is excusable . the second fountaine of sinne , is the will , from whence arise these three differences of sinnes : some are from the will immediatly , some besides the will , and some are mixt , partly with the will , and partly against the will. sinnes proceeding from the will , are properly tearmed voluntarie ; such as the doer mooued by his owne will commits , though he know them to be euill . and here , the more free the will is , the greater is the sinne : for wil added to knowledge , makes the sinne the greater . vnder voluntarie sinnes , are comprehended all such , as proceede from stirred affections ; as when a man tells a lie for feare , or striketh another in anger : and the reason is , because these offences , though they are not done vpon deliberation , but arise from the violence of affection , yet they doe not exclude consent . hither also we may referre , sinnes cōmitted by compulsion : as when a man is forced to denie his religion , his offence in deede and in truth is voluntarie , ( though some otherwise thinke it to be a mixt action . ) for compulsion doth not reach to the will , but to the outward man , and serues to draw forth a consent : and when consent is yeelded , he denies his religion voluntarily : for the will cannot be constrained . in the next place , sinnes beside the will are such , as are neither directly from the will , nor against it . of this sort are the first sudden motions vnto sinne , conceiued in the heart with some inward pleasure and delight : and these are truly sinnes , though in respect little sinnes , condemned in the last commandement . and they are not from the will , because they go without and before consent : neither yet are they against the will , because then the heart would not take delight in them . here by the way , we are to note , against the doctrine of the papists , that all sinnes are not voluntarie : for whatsoeuer wanteth conformitie to the law of god , it is sinne , whether it be with consent of will or no. but many such desires and delights , arise suddenly in the heart of man , which are not according to the law of god , and haue no consent or approbation of will. in like manner , when one man kills another , thinking that he killeth a wild beast : if the same man remembreth after wards what he hath done , and is not grieued for the fact : in this case he hath sinned , because his not grieuing , is offensiue vnto god , though the fact were meerely besides his will. mixt sinnes are partly from the will , partly against it . of this sort are the workes of the man regenerate , which are done partly with his will , and partly against his will , beeing partly good , and partly euill . the reason hereof is this . there are in man after regeneration , two contrarie grounds or beginnings of actions , to wit , naturall corruption , or the inclination of the minde , will , and affections , to that which is against the law , called the flesh ▪ and a created qualitie of holines , wrought in the said faculties by the holy ghost , tearmed the spirit . and these two are not seuered , but ioyned and mingled together , in all the faculties and powers of the soule . now betweene these , there is a continuall combate , corruption fighting against grace , & grace against corruption hence it is , that there beeing euē in one & the same will , cōtrarie inclinations , there must necessarily flow from the man regenerate , contrary actions ; the flesh in euery action , willing that which is euill , and the spirit on the otherside , that which is good . this paul confessed and acknowledged , vpon his owne experience , after his conuersion , when he said , to will is present with me , but i find no meanes [ perfectly to doe ] that which is good . again , i delight in the law of god , concerning the inner man , but i see another law in my members , rebelling against the law of my minde , and leading me captiue to the law of sinne , which is in my members . the third ground or fountaine of sinne in man , is affection , frō whence doe proceede two kinds , namely , sinnes of infirmitie , and sinnes of presumption . sinnes of infirmitie are such , as proceede from the sudden passions of the mind , and the strong affections of the heart : as from hatred , griefe , anger , sorrow , and such like . these sinnes are cōmonly thought to be in all men : but the truth is , they are properly incident to the regenerate . for infirmitie cannot be said properly to be in them , in whome sinne hath firmitie or strength , and where is no power of grace at all . againe , the man that is regenerate , sinneth not either when he would , because he is restrained by the grace of god that is in him : or in what manner he would , partly because he sinneth not with all his heart , the strength of his flesh beeing abated by the spirit ; and partly , for that beeing fallen , he lies not stil , but recouers himselfe by speedy repentāce . an euident argument , that the sins whereinto he falleth , are not presumptuous , but arise ordinarily of weaknes and infirmitie . sinnes of presumption are such , as proceede frō pride , arrogancy , wilfulnes , and hau●nes of mans heart . against these dauid praieth , saying , let not presumptuous sinnes haue dominion ouer me . and of them there be three degrees . the first is , when a man wilfully goeth on in his sinnes , vpon an erronious perswasion of gods mercie , and of his owne future repentance ; this is the sinne of most men . the second is , when a man sinneth wilfully , in contempt of the law of god ▪ this is called by moses , a sinne with a high hand , & the punishment thereof was , by present death to be cut off from among the people . the third , when a man sinneth , not onely wilfully and contemptuously , but of set malice & spight against god himselfe , and christ iesus . and by this we may conceiue what is the sinne against the holy ghost : which is not euery sinne of presumption , or against knowledge and conscience : but such a kind of presumptuous offence in which true religion is renounced : and that of set purpose and resolued malice , against the very maiestie of god himselfe and christ. heb. . . now follow other differences of sinne in regard of the obiect thereof , which is the law. in respect of the law , sinne is twofold : either of commission , or of omission . i say , in respect of the law , because god hath reuealed in his law two sorts of precepts : the one wherein some good thing is commanded to be done , as to loue god with all our hearts , and our neighbour as our selues : the other wherein some euill is forbidden to be done , as the making of a grauen image , the taking of the name of god in vaine , &c. now a sinne of commission is , when a man doth any thing , that is flatly forbidden in the law and word of god : as when one man kills another contrarie to the law , which saith , thou shalt not kill . a sinne of omission is , when a man leaueth vnperformed , some dutie which the law requireth : as for example , the preseruing of his neighbours life , or good estate , when it lieth in his power so to doe . these also are truly sinnes , and by them as well as by the other , men shall be tried in the last iudgement . sinnes of omission haue three degrees . first , when a man doth nothing at all , but omits the dutie commanded , both in whole and in part ; as when hauing opportunitie and abilitie , he doth not mooue so much as one finger , for the sauing of his neighbours life . secondly , when a man performes the dutie inioyned , but failes both in the manner and measure thereof . thus the heathen men failed in doing good workes , in that the things which they did , for substance and matter , were good and commendable , beeing done vpon ciuill and honest respects , and referred to common good ; yet in truth their actions were no better then sinnes of omission , in as much as they issued from corrupted fountaines , hearts void of faith : and aimed not at the maine end , and scope of all humane actions ; the honour and glorie of god. thirdly , when a man doth things in a right manner , but faileth in the measure thereof . and thus the children of god doe sinne , in all the duties of the law . for they doe the good things the law commandeth , as loue god and their neighbour : but they cannot attaine to that measure of loue , which the law requireth . and thus the best men liuing , doe sinne in euery good worke they doe , so as if god should enter into iudgement , deale with them in the rigour of his iustice , and examine them by the strict rule of the law , he might iustly condemne them , euen for their best actions ▪ and in this regard , when we pray daily for the pardon of our sinnes , the best workes we doe , must come in the number of them : because we faile , if not in substance and manner , yet at the least in the measure of goodnes , that ought to be in the doing of them . we must also haue care to repent vs , euen of these our sinnes of omission , as well as of the other of commission : because by leauing vndone our dutie , we doe ofter offend , then by sinnes committed : and the least omission is enough to condemne vs , i● it should be exacted at our hands . the next differēce of sinnes may be this . some are crying sinnes , some are sinnes of toleration . crying sinnes i call those , which are so hainous , and in their kind so grieuous , that they hasten gods iudgements , and call downe for speedie vēgeance vpon the sinner . of this kind there are sundrie exāples in the scriptures , principally foure . first , cains sinne in murthering his innocent brother abel ; whereof it was saide , the voice of thy brothers blood crieth vnto me from the earth . the next is , the sinne of sodome and gomorrha , which was pride , fulnes of bread , abundance of idlenesse , vnmercifull dealing with the poore , and all manner of vncleannesse , ezech . . and of this , the lord said , that the crie of sodome and gomorrha was great , and their sinnes exceeding grieuous . the third , is the sinne of oppressiō , indured by the israelites in egypt , at the hand of pharao , and his task-masters . the fourth , is mercilesse iniustice in wrongful withholding , and detaining the labourers hire . now they are called crying sinnes , for these causes . first , because they are now come to their full measure & height , beyond which , god will not suffer them to passe , without due punishment . againe , the lord takes more notice , and inquires further into them , thē into others , by reason that they exceede , and are most eminent where they be committed . thirdly , they call for present helpe to the afflicted and wronged , and consequently , for speedie exequution of vengeance , vpon the authors and committers of them . and lastly , because god is wont to giue eare vn to the cries of those , that endure so heauie measure at the hands of others , and accordingly to helpe them , and reward the other with deserued punishment . next vnto these are sinnes of toleration , lesser then the former : which though in themselues they deserue death , yet god in his mercie shewes his patience and long sufferance , vpon the committers thereof , either deferring the temporall punishment , or pardoning both temporall and eternall to his elect. such a sinne was the ignorance of the gentiles before christs comming : which god deferred to punnish , and ( as we may say ) o winked at it . more especially there be three sorts of sinnes of toleration : the first is originall sinne , or concupiscence , in the regenerate after regeneration : for it is not in our conuersion quite abolished , but remaines more or lesse molesting and tempting vs till death . and yet if we carrie a constant purpose not to sinne , and indeauour our selues to resist all tentations : this concupiscence of ours , shall not be imputed vnto vs , nor we condemned for it . and to this purpose the holy apostle saith , there is no condemnation to them that are in christ. yet saith he not , there is nothing worthie condemnation in them : for originall sinne remaines till death , truly deseruing damnation , though it be not imputed . the second kind of sinnes of toleration , are vnknowne and hidden sinnes in the regenerate . for who can tell how of the offendeth ? saith dauid . when a man that is the child of god , shall examine his heart , and humble himselfe euen for all his particular sinnes , which he knoweth by himselfe : there shall yet remaine some vnknowne sinnes , of which he cannot haue a particular repentance : and yet they are not imputed but pardoned , whē there is repentance for knowne sinnes . as for example , dauid repents of his murther and adulterie , and yet afterwards ( erring in iudgement , by reason of the corruption of the times , ) he liued to his death , in the sinne of polygamie , without any particular repentāce , that we heare of . in like manner did the patriarks , who may not altogether be excused : yet they were not condemned therefore : neither were they saued without repentance for this sinne , but god in mercie , accepted a generall repentance for the same . and the like is the case of all the elect , in regard of their secret and hidden faults : for vnlesse god should accept of a generall repentance for vnknowne sinnes , few or none at all should be saued . and herein doth the endlesse mercie of god notably appeare , that he vouchsafeth to accept of our repentāce whē we repent , though not in particular as we ought to doe . neuertheles , this must not incorage , or imboldē any mā to liue in his sinnes , without turning vnto god. for vnles we repent in particular , of all the sinnes we know , not only our knowne offences , but euen our secret sinnes shall condemne vs. many sinnes are cōmitted by men , which afterwards in processe of time be quite forgotten . others are cōmitted , which notwithstanding are not known , whether they be sins or no. and in doing the best duties we can , we offend often , & yet when we offend , we perceiue it not : and all these in the regenerate , through the mercie of god , are sinnes of toleration , in respect of particular repētance . the third kind of sinnes of toleration , are certain particular facts of men reprooued in scripture , and yet neuer punished . such was the fact of zipporah , in circūcising her child , in the presence of her husband , he beeing able to haue done it himselfe , and shee hauing no calling , to doe that which shee did . for though the hād of god was against him , yet was he not sick , ( as some would excuse the matter ) neither is there any such thing in the text : but it is rather to be thought , that she her selfe circūcised her sonne in hast , to preuent her husband : for the deede was done in some indignation , and shee cast the foreskin at his feete . and yet , because this fact was some manner of obedience , in that the thing was done which god required , ( though not in that manner that he required , ) god accepted the same , & staied his hād from killing moses . thus god accepted of achabs humilitie , though it were in hypocrisie , because it was a shew of obedience : and for that deferred a temporall punishment , till the daies of his posteritie . god sent lyons to destroy the assyrians , that dwelt in samatia , for their idolatry : yet 〈◊〉 soone as they had learned to feare the lord , after the manner of the god of israel , though they mingled the same with their own idolatrie , god for that halfe obedience , suffered them to dwell in peace . the sixt distinction of sinnes may be this . some are sinnes against god , some against men . this distinction is grounded vpon a place in samuel : if one man sinne against another , the iudge shall iudge it : but if a man sinne against the lord , who shall plead for him ? sinnes against god are such , as are directly and immediately committed against the maiestie of god. such are atheisme , idolatrie , blasphemie , petiurie , profanation of the sabbaoth , and all the breaches of the first table . sinnes against men , are iniuries , hurts , losses , and damages ; whereby our neighbour is , in his dignitie , life , chastitie , wealth , good name , or any other way iustly offended , or by vs hindred . and such actions must be considered two waies . first , as they are iniuries & hurts done vnto our neighbour : and secondly , as they are breaches of gods law , forbidding vs so to doe : and in this second respect they are called sinnes , because sinne is properly against god : and therefore by sinnes against men , we are to vnderstand , iniuries , losses , or damages done vnto them . in this sense , must that place in matthew be expounded : if thy brother sinne against thee , &c. the seauenth difference of sinnes , is noted by s. paul , where he saith , euery sinne that a man doth , is without the bodie : but he that commits fornication , sinneth against his owne bodie . in which place , sinnes are distinguished into those that are without the bodie , and those that are against a mans owne bodie . sinnes without the bodie , are such sinnes as a man committeth , his bodie being the instrument of the sinne , but not the thing abused . such are murther , theft , & drunkennesse : for in the committing of these sinnes , the bodie is but a helper , and onely a remote instrumentall cause , and the thing abused is without the bodie . for example : in drunkennes , the thing abused by the drunkard , is wine or strong drinke : in theft , another mans goods : in murther , the instrument whereby the fact is committed . the bodie indeede conferres his helpe to these things , but the iniurie is directed to the creatures of god , to the bodie and goods of our neighbour . and such are all sinnes , adulterie onely excepted . sinnes against the bodie are , those in which it selfe is , not onely the instrument , but the thing abused too . such a sinne is adulterie only , and those that are of that kind , properly against the bodie : first , because the bodie of the sinner , is both a furthering cause of the sinne , and also that thing which he abuseth against his owne selfe . secondly , by this offence , he doth not onely hinder , but loose the right , power , and proprietie of his bodie , in that he makes it the member of an harlot . and lastly , though other sinnes in their kind , doe bring a shame and dishonour vpon the bodie , yet there is none that sitteth so nigh , or leaueth a blot so deepely imprinted in it , as doth the sinne of vncleannes . the eight distinction of sinnes , is grounded vpon pauls exhortation to timothie : communicate not with other mens sinnes . sinnes are either other mens sinnes , or cōmunication with other mens sinnes . this distinction is the rather to be knowne and remembred , because it serues to extenuate or aggrauate sinnes committed . communication with sinne is done sundrie waies : first , by counsell : thus caiphas sinned when he gaue counsell to put christ to death : secondly , by commandement : so dauid sinned in the mu●tner of vrias . thirdly , by consent , or assistāce , rom. . . thus saul sinned in keeeping the garments of them that stoned steuen . act. . . fourthly , by prouocation : thus they sinne that prouoke others to sinne , and hereof paul speaketh when he saith , fathers must not prouoke their children to wrath . eph. . . fiftly , by negligence , when men are called to reprooue sinne , and doe not . sixtly , by flatterie , when men sooth vp others in sinne . seauenthly , by winking at sinnes , or passing them ouer by slight reproofe , eph. . . thus eli sinned in rebuking his sonnes , and thereby brought a temporall iudgement vpon himselfe , and his familie . . sam. . chap. and . eightly , by participation , eph. . . & thus they do sin , that are receiuers of theeues . ninthly , by defending another man in his sinne : for he that iustifieth the wicked , and condemneth the iust , euen they both are an abomination to the lord. the ninth distinction followeth . some mens sinnes ( saith paul ) are open before hand , some follow after . which place by some is expounded thus : some mens sinnes are kept secret , till the last iudgement , and some are reuealed in this life , before that day . this i thinke is a truth , but not the meaning of the text . for in the . verse the apostle spake of ordination , giuing charge to timothie , that he should not suddenly admit any into ecclesiasticall offices , least he did partake with their sinnes . now in this . verse , he rendereth a reason thereof , saying , some mens sinnes are open before hand : that is , some mens faults and wants are knowne , before their ordination to ecclesiasticall offices , and of such the church may know what to iudge and say . but some againe follow after , that is , they are not reuealed till after their ordination : and thus iudas his wickednes , did not appeare at the first , but was reuealed after he was called to be an apostle . and thus we see what be the differences of sinnes : touching all which , this must be held and remembred for a ground , that euery sinne , in what degree so euer it be , is mortall of it selfe : and no sinne is veniall in it owne nature . for the ●ages of euery sinne is death . rom. . . and , cursed is euery one , that continueth not in all things , that are written in the booke of the law , to doe them . gal. . . this ground must be holden against the church of rome : who in her case-diuinitie , vseth to pacifie the conscience , by teaching men , that sundrie of their sins be veniall . and though euery sinne of it selfe be mortall , yet all are not equally mortall : but some more , some lesse : because in sinne there be sundrie degrees , as hath beene in part shewed . againe , the same sinne may be encreased , or lessened , and consequently made more or lesse hainous , sundrie waies . first , by the circumstances , which are principally seauen . the first is , the subject or person sinning . thus the sin of a publike person , is more beinous , yea more mortall , then the sinne of a priuate man : because he is in eminent place , and his actions are more exemplarie and scandalous , then are the actions of inferiour men . the seruant , that knowes his masters will , if he doth it not , is the greater sinner , and shall endure a greater punishment , then he that neglectes the same vpon simple ignorance . matth. . . the minister and dispenser of the word , if he be vnfaithfull and vnprofitable , his offence , and consequently his punishment , is farre greater then other mens . matth. . . the second is , the obiect or partie which is offended : thus the iewes did more heinously sinne in crucifying christ the sonne of god , the lord of glorie , then did their fathers which persequuted and killed the prophets . the iniurie that is done vnto those whome god tenderly loueth , is farre more displeasing vnto him , thē if it were done to others . he that toucheth you ( saies the prophet , meaning the iewes his chosen & beloued people ) toucheth the apple of his eie . zach. . the man that deniseth mischiefe against his harmelesse brother that dwelleth peaceably by him , committeth a sinne most odious vnto god and man. prov. . psal. . . he that is called and conuerted vnto god and christ , and maketh not honest prouision for his owne , which are of his familie , is so notorious an offendour , that s. paul holds him a denier of the faith , and worse then an infidell . . tim. . . the person that shall raile vpon the iudge , or speake euill of the ruler of his people , is a greater transgressour of gods commandement , then he that reuileth , or abuseth an ordinarie man. exod. . . the third is the thing done in which the offence is committed . thus , to falsifie the word of god , and to prophane his worshippe and seruice , is much more abominable in his sight , then is the falsifying of the word of a man , or the abuse of humane lawes and ordinances . the hurting and indamaging of the person and life of our neighbour , is a more odious offence , then is the diminishing of his goods and outward estate : and the hurt that redoundeth by our default vnto his soule , is more offensiue euery way , then the wrong that is offered vnto his bodie . the fourth , is the place where it is done . according to this circumstance , if a man shall either speake or doe any thing , that comes vnder the name of a breach of pietie or iustice , in publike place , as in the congregation , in open court , or generall assembly , and that with publike and generall scandall : he is a greater offendour , then if he spake or did the same at home , in his house or closet . the fist is the end , in respect whereof , he that stealeth from another , that whereby he may satisfie his hunger , and saue his life , beeing driuen to extreame necessitie : offendeth in a lower and lesser degree , then the theefe that robbeth by the high way side , for this ende , to enrich himselfe by the losses of other men . the sixt is the manner how ? thus he that committeth vncleannesse in the outward act , doeth more grieuously sinne , and with greater scandall , then if he onely entertained an vncleane thought into his heart . and he that sinneth of set purpose and presumption , or of obstinate and resolued malice against god , hath proceeded vnto a higher degree of iniquitie , then if he had fallen vpon ignorance , infirmitie , or disordered and distempered affection . in like manner , the sinne of the iewes , in forcing pilate by their threatning tearmes , ( as that he was an enemie to caesar , &c. ) to the vniust condemnatiō of christ iesus , was in a higher degree , then the sinne of pilate himselfe , who yeilding vnto their importunitie , pronounced sentence against him , ioh. . . the last is the time , which also serues to aggrauate the sinne . for ordinarie disobedience in the time of grace , and wilfull neglect of gods calling , in the aboundance of meanes , is a great deale more damnable , then the cōmission of sin , in the daies of ignorāce and blindnesse , whē the like means are wanting . now from this doctrine of the increasing and lessening of sin in these respects , we may gather , that all sins are not alike or equall , as the stoicks of ancient times , and their followers haue falsely imagined . for it hath bin prooued at large , by induction of sundrie particulars , that there are degrees of sinnes , some lesser , some greater : some more offensiue and odious to god & man , some lesse . and that the circūstances of time , place , person , and manner of doing , doe serue to enlarge or extenuate the sinne committed . if it be here alleadged , that sin is nothing but the doing of that , which is vnlawfull to be done , and that this is equall in all men that sinne : and therfore by consequent , offences are equall . i answer , that in euery sinne , men must not consider the vnlawfulnesse thereof onely , but the reason why it should be vnlawfull : and that is properly , because it a breach of gods law , and repugnant to his will reuealed in his word . nowe there is no breach of a diuine law , but it is more or lesse repugnant vnto the will of the lawgiuer , god himselfe . and many transgressions , are more repugnant thereunto then fewer : for the more sin is increased , the more is the wrath of god inflamed against the sinner vpon his due desert ▪ if it be said again , that the nature of sinne stands onely in this , that the sinner makes an aberration from the scope , or marke that is set before him , and doth no more then passe the bondes of duty prescribed by god , and that all are alike in this respect ; the answer is , that it is a falshood to affirme , that he which makes the lesse aberration from the dutie commanded , is equall in offence to him that makes the greater . for the same sinne for substance , hath sundrie steppes and degrees , in respect whereof , one man becommeth a more heinous offender then another ; for example , in the seauenth commandement when god forbiddes the committing of adulterie , he forbiddeth three degrees of the same sinne ; to wit , adulterie of the heart , consisting of inordinate and vncleane affections ; adulterie of the tongue in corrupt , dishonest , and vnseemely speeches ; and the very act of vncleannesse and filthinesse committed by the bodie . nowe it cannot be said , that he which breakes this commandement onely in the first degree , is as great a transgressour , as he that hath proceeded to the second , and so to the third . and therefore it remaines for an vndoubred trueth , that sinnes committed against the law of god are not equall , but some lesser , some greater . the second way to aggrauate sinne , is by addition of sinne to sinne : and that is done sundry waies : first , by committing one sinne in the necke of another ; as dauid sinned , when he added murther to adulterie . secondly , by doubling and multiplying of sinne , that is , by falling often into the same sinne . thirdly , by lying in sinne without repentance . and here it must be remembred , that men of yeares liuing in the church , are not simply condemned for their particular sinnes ; but for their continuance and residence in them . sinnes committed make men worthie of damnation ; but liuing and abiding in them without repentance , is the thing that brings damnation . for as in the militant church , men are excommunicate , not so much for their offence , as for their obstinacie ; so shall it be in the church triumphant ; the kingdome of heauen shall be barred against men , not so much for their sinne committed , as for their lying therein without repentance . and this is the manner of gods dealing with those that haue liued within the precincts of the church ; they shall be condemned for the very want of true faith and repentance . this should admonish euery one of vs , to take heed , least we lie in any sin● and that beeing any way ouertaken , we should speedily repent , least we aggrauate our sinne by continuance therein , and so bring vpon our selues swift damnation . thirdly , the same sinne is made greater or lesser , . waies : according to the number of degrees in the committing of a sinne , noted by s. iames , temptation conception , birth , and perfection . actuall sinne in the first degree of tentation is , when the minde vpon some sudden motion , is drawne away to thinke euill , and withall is tick led with some delight therein . for a bad motiō cast into the minde , by the flesh and the deuill , is like vnto the baite cast into the water , that allureth and delighteth the fish , and causeth it to bite . sinne in conception is , when with the delight of the minde , there goes consent of will to doe the euill thought on . sinne in birth is , when it comes forth into action or execution . sinne in perfection , when men are growne to a custome and habit in sinne , vpon long practise . for the often committing of one and the same sinne , leaues an euill impression in the heart , that is , a strong or violent inclination , to that or any other euill , as hath bin taught before . and sinne thus made perfect , brings forth death : for custome in sinning , brings hardnes of heart : hardnes of heart , impenitencie : and impenitencie , cōdemnation . now of these degrees , the first is the least , and the last is the greatest . one and the same sinne is lesser in tentation , then in conception : and les●e in conception , then in birth : and greater in perfection , then in all the former . sundry other distinctions there are of sinnes as namely , that the maine sinnes of the first table , are greater then the maine sinnes of the second table . and yet the maine sinnes of the second , are greater then the breach of ceremoniall duties , against the first table . but this which hath beene said shall suffice . the vse of this doctrine is manifold . first , by it we learne , what the heart of man is by nature : namely , a corrupt and vncleane fountaine , out of which issueth in the course of this life , the streams of corruptions infinite in number , noysome in qualities , hainous in degrees , dāgerous in effects . for from thence doe flow , all the differences of sins before named , with their seuerall branches , and infinit many more , that cannot be rehearsed . this must mooue vs humbly to sue vnto god , & earnestly to intreat him , to wash vs throughly from our wickednes , & clense vs frō our sins : yea to purge and to rinse the fountaine thereof , our vncleane and polluted hearts . and when by gods mercy in christ , apprehēded by faith , our hearts shal be purified , then to set watch & ward ouer them ▪ and to keep them with all diligence . secondly it teacheth vs , that miserable mortall man , is not guiltie of one or more sins , but of many & sundrie corruptions , both of heart and life . who can vnderstād his faults ? saith dauid . now the alowāce of sin being death by gods ordināce , & god being iustice it selfe : answerably to the number of our offences , must we needs be lyable to many punishments , yea to death it selfe , both of the bodie and of the soule . this beeing our wofull estate , litle cause is there , that any man should thinke himselfe to be in good case , or presume of gods mercie in regard of the small number of his sinnes . and much lesse cause hath he , falsely to imagine with the popish sort , that he can merit the fauour of god by any worke done by him , aboue that which the law requireth ; considering that it is impossible for him to knowe either the number , or the nature , or the measure of his sinnes . lastly , the consideration of this point , must be a barre to keepe vs in , that we be not too secure or presumptuous of our owne estate : for as much as we learne out of the word of god , that in respect of the multitude of our corruptions , this our life is full of much euill , and many difficulties , that we haue whole armies of enemies to encounter withall , not only out of vs in the world abroad , but within vs , lurking euen in our owne flesh . and vpon this consideration , that we should be at continuall defiance with them , vsing all holy meanes to get the victorie ouer them , by the daily exercises of inuocation and repentance , and by a continuall practise of new obedience , vnto all the lawes and commandements of god , according to the measure of grace receiued . and so much of the third ground . the fourth and last ground , is touching the subiection & power of conscience . conscience is a knowledge ioyned with a knowledge . for by conscience we knowe what we know ; and by it we knowe that thing of our selues which god knoweth of vs. the naturall condition of euery mans conscience is this ; that it is placed in the middle betweene man and god , vnder god and aboue man. and this naturall condition hath two parts : the one is the subiection of conscience to god and his word ; the second is a power whereby the conscience is ouer the man to vrge and binde him . of the first , we haue this rule , that god alone by his word doeth onely binde conscience properly : for he is the onely lord of the conscience , which created it , and gouerns it . he againe is the onely lawe-giuer , that hath power to saue or destroy the soule , for the keeping and breaking of his lawes . iam. . . againe , mans conscience is knowne to none but to god , and it is he onely that giues libertie to the conscience , in regard of his owne lawes . vpon this it followeth , that no mans commandement or lawe can of it selfe , and by it owne soueraigne power binde conscience , but doeth it onely by the authoritie and vertue of the written word of god , or some part thereof . nowe the power of conscience appeares in pauls rule : whatsoeuer is not of faith , that is , whatsoeuer man doeth , whereof he is not certainly perswaded in iudgement and conscience , out of gods word , it is sinne . more plainely : a thing may be said , not to be done of faith two waies . first , when it is done , with a doubting and vnresolued conscience , as in those that are weake in knowledg . of which sort were some in the primitiue church , who notwithstanding they heard of the doct●ine of christian libertie , yet they were of opinion , that after christs ascension , there was a difference to be made of meats , and therevpon thought , they might not eat of some kind of meats . suppose now , that these persons ( by accident ) should haue bin drawne to eate swines flesh , which themselues had holden a thing forbidden ▪ these men vpon this very fact haue sinned , because that which they did , was vpon an vnresolued conscience . secondly , when a thing is done vpon an erronious conscience , it is done not of faith , and therefore a sinne . the reason is , because the conscience , though it erre and be deceiued , yet it bindeth so sarre forth , as that if a man iudge a thing to be euill , either simply or in some respect , ( though falsely ) and yet afterward doeth it , he hath sinned and offended the maiestie of god , as much as in him lie●h . thus much touching the preambles , or groundes of this doctrine . nowe it remaineth that we come to the questions of conscience . these questions may be fitly deuided , according to the matter or subiect of them , which is man. now as man is considered diuers waies , that is to say , either apart by himselfe , or as he standes in relation to another , and is a member of a societie : so the questions of conscience are to be distinguished , some concerning man simply considered by himselfe : some againe , as he stands in relation to another . mā stādeth in a twofold relatiō : to god , or to mā . as he stāds in relatiō to man , he is a part of a bodie , and a member of some societie . nowe the questions that concerne him , as a member of a societie , are of three sorts , according to the three distinct kinds of societies . for euery mā is either a member of a family , or of the church , or of the cōmonwealth ▪ and answerably , some questiōs concerne man as a member of a family : some as he is a mēber of the church : some as he is a member of the commonwealth . in a word therfore , all questiōs touching mā , may be reduced to . generall heads . the first wherof is , concerning man simply considered as he is a man. the secōd , touching man as he stāds in relatiō to god. the third , concerning him as he is a member of one of the three societies , that is , either of the family , or of the church , or of the commonwealth . qvestions of the first sort , as man is a christian , are especially three . the first : what a man must doe , that he may come into the fauour of god and be saued ? the second , howe he may be assured in conscience of his owne saluation ? the third , howe he may recouer himselfe , when he is distressed or fallen ? i. question . what must a man doe , that he may come into gods fauour , and be saued ? for answer to this question , some ground must be laid down before hand . for it is to be considered , and remembred in the first place , how and by what meanes , god that saueth brings a man to saluation . in the working and effecting of our saluation , there are two speciall works of god : the giuing of the first grace , and after that the giuing of the second . the former of these two workes , hath x. seuerall actions . i. god giues man the outward meanes of saluation , specially the ministerie of the word : and with it , he sends some outward crosse , to breake and subdue the stubbernnesse of our nature , that it may be made plyeable to the will of god. ii. this done , god brings the minde of man to a consideration of the lawe , and therein generally to see what is good , and what is euill , what is sinne , and what is not sinne . iii. vpon a serious consideration of the law , he makes a man particularly to see and know , his own peculiar and proper sinnes . iv. vpon the sight of sinne , he smites the heart with the spirit of feare , whereby when man seeth his sinnes , he makes him to feare punishment and hell , and to dispaire of saluation , in regard of any thing in himselfe . now these foure actions , are indeed no fruits of grace , but are onely workes of preparation going before grace ; the other actions which follow , are effects of grace . v. the fift action of grace therefore is , to stirre vp the minde to a serious consideration , of the promise of saluation propounded and published in the gospel . vi. after this , the sixt is , to kindle in the heart some seeds ot sparkes of faith , that is , a will and desire to beleeue , and grace to striue against doubting and dispaire . nowe at the same instant , when god beginnes to kindle in the heart , any sparkes of faith , then also he iustifies the sinner , and withall beginnes the worke of sanctification . vii . then , so soone as faith is put into the heart , there is presently a combate : for it fighteth with doubting , dispaire , and distrust . and in this combate , faith shews it selfe , by seruent , constant , and earnest inuocation for pardon : and after inuocation followes a strength & preuailing of this desire . viii . furthermore , god in mercie quiets and setles the conscience , as touching the saluation of the soule , and the promise of life , whereupon it resteth and staieth it selfe . ix . next after this setled assurance , & perswasion of mercie , followes a stirring vp of the heart to euangelicall sorrow , according to god , that is , a griefe for sinne , because it is sinne , and because god is offended : and then the lord workes repentance , whereby the sanctified heart turnes it selfe vnto him . and though this repentance be one of the last in order , yet it shewes it selfe first : as when a candle is brought into a roome , we first see the light before wee see the candle , and yet the candle must needes be , before light can be . x. lastly , god giues a man grace to endeauour , to obey his commandements by a newe obedience . and by these degrees , doeth the lord giue the first grace . the second worke of god tending to saluation , is to giue the second grace : which is nothing else , but the continuance of the first worke begun , that a man may perseuere in grace to the ende . now then to come the answer ; the holy ghost hath propounded to vs , this question of conscience , together with the resolution thereof , in these examples following . the men that were at peters sermon , beeing touched with the sense of their owne miserie , vpon the doctrine which had beene deliuered , as the holy ghost saies , were pricked in their hearts , and cried one to another : men and brethren what shall we doe ? peter mooued by the spirit of god answers them , repent and bee baptized , for the remission of your sinnes . the like was the case of the iayler , who , after that the stubbernnesse of his heart was beaten downe , by feare of the departure of the prisoners , he came trembling , and fell downe before paul and silas , and mooued this question vnto them ; sirs , vvhat must i doe to bee saued ? to whome they gaue answere , beleeue in the lord iesus , and thou shalt be saued , and thine houshold . the young man in the gospell sues to christ , and askes him , what shall i doe to be saued ? christ answers him . keepe the commandements . when he replied that he had kept them from his youth , christ tells him , that he must goe yet further , and sell all that he hath , and giue to the poore . and iohn tells the scribes and pharises , who came vnto his baptisme , and confessed their sinnes , that if they would flie from the wrath to come , they must repent , and bring forth fruits worthie a mendement of life . i answer then out of all these places , that he that would stand in the fauour of god and be saued , must doe foure things ; first humble himselfe before god : secondly , beleeue in christ : thirdly , repent of his sinnes : fourthly , performe newe obedience vnto god. for the first . humiliation is indeede a fruite of faith : yet i put it in place before faith , because in practise it is first . faith lieth hid in the heart , and the first effect wherein it appeares , is the abasing and humbling of our selues . and here we are further to consider three points : first , wherein stands humiliation : secondly , the excellencie of it : thirdly , the questions of conscience that concerne it . touching the first point , humiliation stands in the practise of three things . the first is , a sorrow of heart , whereby the sinner is displeased with himselfe , and ashamed in respect of his sins . the second is , a confession to god , wherein also three things are to be done : first , to acknowledge all our maine sinnes originall and actuall : secondly , to acknowledge our guiltinesse before god : thirdly , to acknowledge our iust damnation for sinne . the third thing in humiliation , is supplication made to god for mercie , as earnestly as in a matter of life and death : and of these three things we haue in scripture the examples of ezra , daniel , and the prodigall sonne . ezra . dan. . luk. . the second point is , the excellencie of humiliation , which stands in this , that it hath the promises of life eternall annexed to it , esa. . . i dwell in the high and holy place : with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble , and to giue life to them that are of a contrite heart . psal. . . a contrite and a broken heart , o god , thou wilt not despise . prou. . . he that hideth his sinnes shall not prosper : but he that confesseth and forsaketh them shall finde mercie . . ioh. . . if we acknowledge our sinnes , he is faithfull and iust , to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . by all these and many other places , it is manifest , that in the very instant , whē a sinner begins , truly in heart and conscience to humble himselfe , he is then entred into the state of saluation . so soone as dauid said , i haue sinned , nathan pronounceth in the name of the lord , that his sinnes were put away . and dauid himselfe saith , alluding to the former place , i said i will confesse my sinne , and loe , thou forga●est the wickednesse of my sinne . when the prodigall sonne had but said , i will goe to my father , &c. euen then , before he humbled himselfe , his father meetes him , and receiues him . the third point , is touching the questions of conscience , concerning humiliatiō , all which may be reduced to foure principall cases . i. case . what if it fall out , that a man in humbling himselfe , cannot call to minde either all , or the most of his sinnes ? i answer ; a particular humiliation indeed is required , for maine and known sins : but yet there are two cases , wherein generall repentance , will be accepted of god for vnknown sinnes . one is , when a man hath searched himselfe diligently , and by a serious examination , passed through all the commandements of god , and yet after such examination and search made , cannot call to remembrance his particular offences ; then the generall repentance is accepted . for this is answerable to the practise of dauid , who after long search , when he could not attaine to the knowledge of his par●icular slippes , then he addresseth himselfe to a generall humiliation , saying , who knoweth the errours of this life ? clense me lord from my secret faults : and vpon this , he was no doubt accepted . againe , when a man humbleth himselfe , and yet is preuented by the time , so as he cannot search his heart and life , as he would : his generall repentance will be taken and accepted of god. the truth hereof appeares in the theife vpon the crosse , who hauing no time to search himselfe , made no speciall humiliation , yet vpon his generall confession he was accepted . now the ground of this doctrine is this ; he that truely repents himselfe of one sinne , in this case when he is preuented : is , as if he repented of all . ii. case . what must a man doe , that finds himselfe hard hearted , and of a dead spirit , so as he cannot humble himselfe as he would ? answ. such persons , if they humble themselues , they must be content with that grace which they haue receiued . for if thou be grieued truely and vnfainedly for this , that thou canst not be grieued , thy humiliation shall be accepted , for that which paul saith of almes , may be truely said in this case , that if there be a readie minde , a man shall be accepted , according to that he hath , and not according to that he hath not . iii. case . whether the party , that is more grieued for losse of his friend , then for offence of god by his sinne , doeth or can truely humble himselfe ? answ. a man may haue a greater griefe for an earthly losse , then for the other , and yet be truely grieued for his sinnes too . the reason is , because that is a bodily , naturall , and sensible losse , and accordingly sorrow for it is naturall . now the sorrow for the offending of god , is no sensible thing , but supernaturall and spirituall ; and sensible things doe more affect the minde , then the other . dauid did notably humble himselfe for his sinnes , and he did exceedingly mourne for the losse of his sonne absolom , yea and more too then for his sinnes , would god i had died for thee absolom , o absolom my sonne , my sonne , &c. againe i answer , that the sorrow of the minde , must be measured by the intention of the affection , and by the estimation of the thing for which we sorrow . now sorrow for sinne , though it be lesse in respect of the intentiō therof ▪ yet is it greater in respect of the estimation of the minde , because they which truly mourne for their sinnes , grieue for the offence of god , as the greatest euill of all ; and for the losse of the fauo●● of god , as for losse of the most excelle●t & pre●ious thing in the world . iv. case . whether it be necessarie in humiliation , that the heart should be smitten with a sensible sorrowe ? answer . i. in sorrow for sinne , there are two things : first , to be displeased for our sinnes ; secondly , to haue a bodily moouing of the heart , which causeth crying and teares . the former of these is necessarie , namely in heart , to be deepely displeased with our selues : the latter is not simply necessarie , though it be commendable in whomsoeuer it is , if it be in truth ; for lydia had the first but not the secōd . ii. it falleth out oftentimes , that the greatnesse of the griefe , taketh away the sensible paine , and causeth a nummednesse of the heart , so that the partie grieueth not . iii. sometimes the complexion will not affoard teares : & in such there may be true humiliation , though with drie cheekes . the second thing to be done for the attaining of gods fauour , and consequently of saluation , is to beleeue in christ. in the practise of a christian life , the duties of humiliation and faith cannot be seuered , yet for doctrines sake , i distinguish them . in faith there are two things required , and to be performed on our behalfe . first , to know the points of religion , and namely the summe of the gospell , especially the promise of righteousnesse and life eternall by christ. secondly , to apply the promise , and withall the thing promised , which is christ , vnto our selues ▪ and this is done , when a man vpon the commandement of god , sets downe this with himselfe , that christ and his merits belong vnto him in particular , and that christ is his wisdome , iustification , sanctification , and redemption . this doctrine is plaine out of the sixt of iohn : for christ is there propounded vnto vs , as the bread and the water of life . therefore faith must not be idle in the braine , but it must take christ and apply him vnto the soule and conscience , euen as meate is eaten . the questions of conscience touching faith are these . first , howe we may truely apply christ , with all his benefits vnto our selues . for wicked men apply christ vnto themselues falsely , in presumption , but fewe doe it truely , as they ought to doe . i answer , that this may be done , we must remember to doe two things . first , lay downe a foundation of this action , and then practise vpon it . our foundation must be laid in the word , or else we shall faile in our application , and it consists of two principles . the one is : as god giues a promise of life eternall by christ , so he giues commandement , that euery one in particular , should apply the promise to himselfe . the next is , that the ministerie of the word , is an ordinarie meanes , wherein god doeth offer , and apply christ with all his benefits to the hearers , as if he called them by their names : peter , iohn , cornelius , beleeue in christ and thou shalt be saued . when we haue rightly considered of our foundation : the second thing is , to practise vpon it , and that is , to giue our selues to the exercises of faith and repentance ; which stand in meditation of the word , and praier for mercie and pardon : and when this is done , then god giues the sense and increase of his grace . vvhen lydia was hearing the sermon of paul , then god opened her heart , act. . . secondly , it is demaunded : when faith beginnes to breed in the heart , and when a man beginnes to beleeue in christ ? answer . vvhen he beginnes to be touched in conscience for his owne sinnes , and withall hungers and thirsts after christ , and his righteousnesse , then beginneth faith . the reason is plaine . as faith is renewed , so it is begunne , but it is renewed when a man is touched in conscience for his sinnes , and beginnes a new to hunger after christ : therefore when these things first shew themselues , then faith first begins . for these were the things that were in dauid , when he renewed his repentance . the third dutie necessarie to saluation is repentance . in which , two things are to be cōsidered ▪ the beginning , namely , a godly sorrow . cor. . and vpon this sorrowe a change. in sorrowe we consider , first , the nature of it ; secondly the properties of it . touching the nature of sorrow , it is either inward or outward . the inward sorrow , is when a man is displeased with himselfe for his sinnes . the outward , when the heart declares the griefe thereof by teares , or such like signes . and sorrow in this case , called a godly sorrow , is more to be esteemed by the first of these , then by the second . the propertie of this sorrow , is to make vs to be displeased with our selues , for our sinnes directly , because they are sins , & doe displease god. if there were no iudge , no hell , or death , yet we must be grieued because we haue offended , so mercifull a god and louing father . and as godly sorrowe will make vs thus to doe , so is it the next cause of repentance , and by this is repentance discerned . the next thing in repentance is , the change of the minde and whole man in affection , life & conuersation . and this standeth in a constant purpose of the mind , and resolution of the heart , not to sinne , but in euery thing to doe the will of god. hereupon paul exhorteth them , to whome he wrote , to continue in the loue of god , and in the obedience of his word . barnabas when he came to a●tioch , and had seene the grace of god , was glad , and exhorted all , that with purpose of heart they should cleaue vnto god , or continue with the lord. so the prophet ezekiel saith , if the wicked will turne from all his sinnes , and keepe all my statutes , and doe that which is lawfull and right , he shall surely liue and shall not die . in this purpose stands the very nature of repentance , and it must be ioyned with humiliation and faith , as a third thing availeable to saluation , and not to be seuered frō them . for a man in shew may haue many good things : as for exāple , he may be hūbled , & seeme to haue some strength of faith ; yet if there be in the said man , a want of this purpose & resolutiō not to sinne , the other are but dead things , & vnprofitable , and for all them , he may come to eternall destruction . furthermore , we must distinguish this kind of purpose , from the minde and purpose of carnall men , theeues , drunkards , harlots , vsurers ; for they will confesse their sins , and be sory for them , yea and shed some teares , wishing they had neuer sinned as they haue . in these men , indeede there is a wishing will for the time , but no setled purpose . and it is a propertie of nature to auoid euill , but to haue a constant resolution of not sinning , is a gift of grace ; and for this , it is , that we must labour , otherwise our repentance , is no true and sound repentance . the fourth & last dutie , is to performe newe obedience vnto god in our life and conuersation . in this newe obedience , three things are required . first , it must be a fruit of the spirit of christ in vs , for when we doe any good thing , it is christ that doeth ' it in vs. paul saith , that good which i doe , i doe it not , but christ that dwelleth in me . secondly , this new obedience must be , the keeping of euery commandement of god. for as saint iames saith , he that breaks one commandement , is guiltie of all : that is , he that doeth willingly and wittingly breake any commandement , and makes not conscience of some one , maketh not conscience of any , and before god he is as guiltie of all , as if he had broken all . thirdly , in newe obedience , the whole man must endeauour , to keepe the whole law in his minde , will , affections , and all the faculties of soule and bodie . as it is said of iosiah , that he turned to god , according to all the lawes of moses , with all his heart . there are yet three other things required in him , that must performe new obedience : first , he must not liue in the practise of any outward sinne . secondly , there must be an inward resisting and restraining , of the corruption of our nature , and of our hearts , that we may truely obey god , by the grace of the spirit of god. the heart of ioseph was readie prest , to resist the euill request of potiphars wife . and dauid staid his affection from revenging himselfe vpon shemei , when he cursed him . thirdly , he must stirre vp and exercise the inward man , by all spirituall motions of faith , ioy , loue , hop eand the praise of god. here a necessarie question is mooued . cōsidering that all good workes , are the fruits of a regenerate person , & are contained vnder newe obedience ▪ how a man may doe a good worke , that may be accepted of god , & please him ? for resolutiō wherof , it is to be carefully remēbred , that to the doing of a good worke , sundrie things are required : wherof , some in nature do goe before the worke to be done , some doe accompany the doing thereof , and some againe doe followe the worke , being required to be done , when the worke is done . before the worke , there goes reconciliation : for the person must be reconciled vnto god in christ , and be pleasing to him : for if the person of the worker doe not please god , the worke it selfe cannot ; neither are workes of what dignitie soeuer , to be esteemed by the shevv , and outvvard appearance of them , but by the mind and condition of the doer . againe , before vve doe any good vvorke , vve must by praier lift vp our hearts vnto god , and desire him to inable vs by his spirit to doe it , & to guid vs by the same , in the action , vvhich vve are about to doe . this did the prophet dauid oftentimes , as vve may read in the psalmes , but especially in psal. . . when he saith ; teach me to doe thy will o god , for thou art my god , let thy good spirit lead me , vnto the land of righteousnesse . in the doing of the worke , we are to consider two things ; the matter , & the manner or forme of doing it . for the matter , it must be a worke commanded in the word of god. christ saith of the pharises , that they worshipped him in vaine , teaching for doctrines , the commandements of men . he therefore that will doe a worke , tending to the worshippe of god , must doe that which god commandeth . and here we must remember , that a thing indifferent in the case of off●nce , comes vnder a commandement of the morall lawe . to which purpose paul saith , if eating flesh will offend my brother , i will eate no flesh while the world standeth ; his meaning is , that though his eating of flesh , was a thing indifferēt in it selfe : yet in case of offence , his minde was to abstaine from it , as much as from the breach of the law of god againe , if an action indifferent , comes within the case , of furthering the good of the common wealth , or church , it ceaseth to be indifferent , and comes vnder commandement ; and so all kind of callings and their workes , though neuer so base , may be the matter of good workes . now for the forme of the worke , there must be first a generall faith , whereby we must be perswaded that the thing to be done , may lawfully be done ; for , what soeuer is not of faith , is sinne . secondly , a particular or iustifying faith , which purifieth the heart , and maketh it fit to bring forth a good worke : for it giues a beginning to the worke , & also couers the wants and defects thereof , by apprehending and applying vnto vs , christ and his merits . thirdly , it must be done in obedience ; for knowing the thing to be do●e , to be commanded of god , we must haue a minde and intention , to obey god in the thing we doe . it will be here demanded , seeing workes must be done in obedience , how , and to what part of the word we must direct our obedience ? i answer : to the law , but howe ? not considered in his rigour , but as it is qualified , mollified , and tempered by the gospel : for according to the rigour of the lawe , which commandes perfect obedience , no man can possibly doe a good worke . furthermore , the ends of a good worke are manifold : first , the honour and glory of god. whether ye eate or drinke ▪ or what soeuer ye doe , doe all to the glory of god. secondly , the testification of our thankefulnes vnto god , that hath redeemed vs by christ. the third is , to edifie our neighbour , and to further him in the way to life euerlasting . the fourth is to exercise & confirme our faith and repentance , both which be much strengthned , by the practise of good workes . fiftly , that we may escape the punnishment of sinne , the destruction of the wicked : and obtaine the reward of the righteous , life euerlasting . sixtly , that we may be answerable to our calling , in dooing the duties thereof , and in walking as children of light , redeemed by christ iesus . seuenthly , that we may pay the debt , which we owe vnto god. for we are debters to him in sundry regardes ; as we are his creatures : as we are his seruants : as we are his children : in a word , as we are redeemed by christ , and our whole debt is , our duty of praise and thanksgeuing . after the worke is done , then comes the acception of it . god acceptes of our workes diuers waies . first , in that he pardoneth the fault which comes from vs , and secondly , in that he approoues his owne good worke in vs. we then after we haue done the worke , must humble our selues , and intreat the lord to pardon the wantes of our workes , & say with dauid , lord enter not into iudgement with thy seruant : and with daniel , lord vnto vs belongeth open shame & cōfusion , but to thee righteousnes , compassion , and forgiuenes . and the reason is plaine , because in vs there is no goodnesse , no holines , no righteousnes , nor any thing that may present vs acceptable in his sight : and for this cause paul saith , i know nothing by my selfe , yet am i not thereby iustified . great reason then , that we should humble our selues before god , for our wants , and pray vnto him , that he will in mercie accept our indeauour , and confirme the good worke begunne in vs , by his holy spirit . ii. question . the next generall question touching man as he is a christian is , how a man may be in conscience assured , of his owne saluation ? for answer to this question , diuers places of scripture are to be skanned ; wherein this case of conscience , is fully answered and resolued . the first place is rom. . . and the spirit of god testifieth together with our spirits , that we are the sonnes of god. in these words are two testimonies of our adoption set downe ; the spirit of god dwelling in vs , & testifying vnto vs , that we are gods children : and our spirit , that is , our conscience , sanctified and renewed by the holy ghost . here put the case , that the testimonie of the spirit be wanting : then i answer , that the other testimonie , the sanctification of the heart , will suffice to assure vs. vve know it sufficiētly to be true , and not painted fire , if there be heare , though there be no flame . put the case againe , that the testimonie of the spirit be wanting , and our sanctification be vncertaine vnto vs , how then may we be assured ? the answer is , that we must then haue recourse to the first beginnings , and motions of sanctification , which are these . first , to feele our inward corruptions . secondly , to be displeased with our selues for them . thirdly , to begin to hate sinne . fourthly , to grieue so oft as we fall and offend god. fiftly , to auoid the occasions of sinne . sixtly , to endeauour to doe our dutie , and to vse good meanes . seuenthly , to desire to sinne no more . and lastly , to pray to god for his grace . where these and the like motions are , there is the spirit of god , whence they proceede : and sanctification is begunne . one apple is sufficient to manifest the life of the tree , and one good and constant motion of grace , is sufficient to manifest sanctification . againe , it may be demaunded , what must be done , if both be wanting ? answ. men must not dispaire , but vse good meanes , and in time they shall be assured . the second place is , the . psalme . in the first verse whereof , this question is propounded , namely , vvho of all the mēbers of the church , shall haue his habitation in heauen ? the answer is made in the verses following : and in the second verse , he sets downe three generall notes of the said person . one is , to walke vprightly in sinceritie , approouing his heart and life to god : the secōd is , to deale iustly in all his doings : the third is for speech , to speake the truth from the heart ; without guile or flatterie . and because we are easily deceiued in generall signes , in the , , and . verses , there are set downe seauen more euident and sensible notes of sinceritie , iustice and trueth . one is in speech , not to take vp or carrie abroad , false reports and slanders . the second is , in our dealings not to doe wrong to our neighbour , more then to our selues . the third is in our companie , to contemne wicked persons worthy to be contemned . the fourth is in our estimation we haue of others , & that is , to honour thē that feare god. the fift is in our wordes , to sweare and not to change : that is , to make conscience of our word and promise , especially if it be confirmed by oath . the sixt is in taking of gaine , not to giue money to vsurie , that is , not to take increase for bare lending , and to lend freely to the poore . the last is , to giue testimonie without briberie or partialitie . in the fift verse , is added a reason of the answer : he that in his indeauour doeth all these things , shall neuer be mooued , that is , cut off frō the church as an hypocrite . the third place of scripture , is the first epistle of iohn : the principall scope whereof , is to giue a full resolution to the conscience of man , touching the certainty of his saluation . and the principall grounds of assurance , which are there laid down , may be reduced to three heads . the first is this . he that hath communion or fellowship with god in christ , may be vndoubtedly assured of his saluation . this conclusion is propounded , chap. . v. . . where the apostle tels the church , that the end of the preaching of the gospel vnto them was , that they might haue fellowship , not onely mutually among themselues , but also with god the father , and with his son iesus christ. and further , that hauing both knowledge , and assurance of this heauenly communion , to be begun in this life , and perfected in the life to come , their ioy might be full . that is , they might thence reape , matter of true ioy and sound comfort , vnto their soules and consciences . now whereas it might be haply demaunded by some beleeuers , how they should come to this assurance ? s. iohn answers in this epistle , that the certainty thereof may be gathered by foure infallible notes . the first is remissiō of sins . for though god be in himselfe , most holy and pure , and no mortall man , being vncleane & polluted by sinne , can haue fellowship with him : yet god hath shewed his mercy , to those that beleue in him , and hath accepted of the blood of iesus christ his sonne , whereby they are clensed from all their corruptiōs , v. . if here it be asked , how this pardon and forgiuenes may be known ? it is answered , by two signes . one is hūble & heartie confession of our sins vnto god ; for so saith the apostle , if we confesse our sins , he is faithfull and iust to forgiue vs our sins , and to clense vs from all iniquitie , v. . the other is the pacified conscience ; for being iustified by faith we haue peace with god : and , if our heart condemne vs not : that is , if our conscience in respect of sinne doth not accuse vs , then haue we boldnesse towards god , chap. . v. . the secōd note of fellowship with god , is the sanctifying spirit , whereby we are renewed in holines and righteousnes : hereby we know that he abideth in vs , euen by the spirit which he hath giuen vs , chap. . v. . the third is , holines & vprightnes of heart & life . to this end the apostle saith , if we say that we haue fellowship with him , and walke in darknes , we lie & doe not truely : but if we walke in the light , as he is in the light , we haue fellowship one with another , &c. chap. . . . the fourth is , perseuerāce in the knowledge and obedience of the gospel . so the same apostle exhorteth the church : let therfore abide in you that same doctrine cōcerning christ , which ye haue heard from the beginning . if that which ye haue heard from the beginning , remaine in you , that is , if ye beleeue and obey it ; you also shall continue in the same , and in the father . chap. . . the second ground . he that is the adopted sonne of god , shall vndoubtedly be saued . this point the apostle plainely declareth , when he saith : beloued now are we the sonnes of god. — and we knowe , that is , we are vndoubtedly assured by faith , that when christ shal appeare in glory , we shal be like vnto him , for we shall see him as he is . that the latter part of these words , is thus to be expounded , i gather out of chap. . . as also by comparing this text with that of s. paul , where he saith , when christ which is our life shall appeare , then shall we also appeare with him in glory . and againe , if we be sonnes , we are also heires , euen the heires of god , and heires annexed with christ , if so be that we suffer with him , that we may also be glorified with him . nowe put the case , that the conscience of the beleeuer , will not rest in this , but desires to be further resolued , touching the certainetie of his adoption ? then i answer , that he must haue recourse vnto the signes , whereby a sonne of god may be discerned from a child of the deuill : and these are principally three . first is , truely to beleeue in the name of the sonne of god : for those that haue god for their father , are made the sonnes of god , by faith in iesus christ. and this faith shewes it selfe by obedience . for hereby we are sure that we knowe christ , that is , that we beleeue in him , and apply him with all his benefits vnto our soules , if we keepe his commandements . nay further , he that saies , i knowe him , and keepes not his commandements , is a liar , and the trueth is not in him , chap. , , . the second signe is , a heartie desire , and earnest indeauour to be clensed of his corruptions . euery sonne of god that hath this hope , purifieth himselfe , euen as christ is pure , chap. . vers . . the third is , the loue of a christian , because he is a christian : for hereby saies the apostle , are the children of god known from the children of the deuill : because the sonnes of satan doe hate their brethren , ( as cain did his brother abel ) euen for the good workes which they doe . on the other side , gods adopted sonnes , may hereby know themselues to be translated from death to life , because they loue the brethren , chap. . , , , &c. the third ground . they that are assured , of the loue of god to them in particular , may also be certainely assured of their owne saluation . this doctrine followes necessarily vpon the apostles words , chap. . v. . for those whome god hath loued from all eternitie , to them he hath manifested his loue , by sending his onely begotten sonne into the world , that they might liue through him eternally . but howe may a man be assured of gods speciall loue and fauour ? the same apostle answers , by two notes ; the first is the loue of our brethren : and that according to gods commandement , wherein it is commanded , that he that loues god , should loue his brother also . . andif any man say , i loue god , and hate his brother , be is a liar . for howe can he that loueth not his brother , whome he hath seene , loue god whome he hath not seene ? . . nowe that a man deceiue not himselfe in the loue of his brother ; saint iohn giues three rules : one , that christian brotherly loue , should not be , for outward respects or considerations , but principally , because they are the sonnes of god , and members of christ : euery one that loueth him which did beget : that is god the father , loueth him also which is begotten of him . . . another is , that it must not be outward , in shew onely , but inward in the heart . let vs not loue in word or in tongue onely , but in deede and in trueth . . . lastly , that it be not onely in time of prosperitie , but vvhen hee stands in most neede of our loue . for whosoeuer hath this worlds good , and seeth his brother haue neede , and shutteth vp the bovvels of compassion from him , howe dvvelieth the loue of god in him ? . . the second note of gods loue vnto vs is , our loue of god . for those whome god loueth in christ , to them hee giues his grace , to loue him againe : and this louing of him againe , is an euident token of that loue , wherewith he loueth them . so saith the apostle , we loue him , because hee loued vs first , . . if it be demaunded , howe a man may be assured that he loueth god ? the answer is , hee may knowe it by two things ; first by his conformitie to him in holinesse . the child that loues his father , will be willing to tread in the steppes of his father : and so in like manner , he that loueth god , will indeauour euen as hee is , so to be in this world . . . but howe is that ? not in equalitie and perfection , but in similitude and conformitie , striuing to be holy , as he is holy , and indeauouring to doe his will in all things . secondly , by the vveaning of his affection from the things of this world , yea from all pleasures and delights of this present life , so farre forth , as they are seuered from the feare , and loue of god , loue not this vvorld , nor the things that are in the world : if any man loue this world , the loue of the father is not in him . . . the fourth place , is in the second of timothie , . . the foundation of god remaineth sure , and hath this seale , the lord knoweth who are his , and let euery one that calleth vpon the name of the lord , depart from iniquitie . in these wordes , paul goeth about to cut off an ofsence , which the church might take , by reason of the fall of hymenaeus and philetus , who seemed to be pillars , and principall men in the church . and to confirme them against this offence , he saith ; the foundation of god , that is , the decree of gods election , stands firme and sure : so as those which are elected of god , shall neuer fall away , as these two haue done . and this he declares by a double similitude ; first of all he saith , the election of god , is like the foundation of an house , which standeth fast , though all the building be shaken . secondly he saith , that election hath the seale of god , and therefore may not be chāged ; because things which are sealed , are thereby made sure and authenticall . nowe this seale hath two parts : the first concerns god , in that euery mans saluation is written in ▪ the booke of life , and god knoweth who are his . and because it might be said , god indeede knowes who shall be saued , but what is that to vs ? we knowe not so much of our selues . therfore saint paul to answer this , sets downe a second part of this seale , which concerns man , and is imprinted in his heart and conscience ; which also hath two branches ▪ the gift of invocation , and a watchfull care , to make conscience of all & euery sinne , in these words , and let euery one that calleth vpon the name of the lord , depart from iniquitie . vvhereby he signifieth , that those that can call vpon god , & giue him thanks for his benefits , and withall , in their liues make conscience of sinne , haue the seale of gods election imprinted in their hearts , and may assure themselues they are the lords . a fift place of scripture , touching this question is , . pet. . . giue all diligence to make your election sure , for if you doe these things , you shall neuer fall . which words containe two parts : first , an exhortation , to make our election sure , not with god , for with him all things are knowne , but to ourselues , in our owne hearts and consciences . secondly , the meanes whereby to come to this assurance , that is , by doing the things before named , in the , , and . verses ; & that is nothing else , but to practise the vertues of the morall law , there set downe , which i will briefly shewe what they are , as they lie in the text . to faith , adde vertue ] by faith he meaneth true religion , and that gift of god , whereby we put our trust and confidence in christ. by vertue , he meaneth no speciall vertue , but ( as i take it ) an honest and vpright life before men , shining in the vertues and workes of the morall law . by knowledge , he meanes a gift of god , whereby a man may iudge , how to carrie himselfe warily , and vprightly before men . by temperance , is vnderstood a gift of god , whereby we keepe a moderation of our naturall appetite , especially about meate , drinke , and attire . by patience , is meant a vertue , whereby we moderate our sorrowe , in induring affliction . godlines ▪ is another vertue , whereby we worship god , in the duties of the first table . brotherly kindnesse , is also that vertue , whereby we imbrace the church of god , & the members thereof with the bowels of loue . and in the last place , loue , is that vertue , wherby we are well affected to all men , euen to our enemies . now hauing made a rehearsall of these vertues : in the tenth verse he saith , if ye doe these things , ye shall neuer fall , that is to say , if ye exercise your selues in these things , you may hereby be well assured and perswaded , of your election and saluation . iii. question . the last generall question touching man as he is a christian is , how a man beeing in distresse of minde , may be comforted and releiued ? ans. omitting all circumstances ( considering that much might be spoken touching this question ) i will onely set down that which i take to be most materiall to the doubt in hand . distresse of mind , ( which salomō calls a brokē or troubled spirit ) is , whē a mā is disquieted and distempered in conscience , and consequently in his affections , touching his estate before god. this distresse hath two degrees ; the lesse , and the greater : the lesse is a single feare , or griefe , when a man standeth in suspense and doubt , of his owne saluation , and in feare that he shall be condemned . the greater distresse is despaire , when a man is without all hope of saluation , in his owne sense and apprehension . i call dispaire a greater distresse , because it is not a distinct kind of trouble of minde , ( as some doe thinke , ) but the highest degree , in euery kinde of distresse . for euery distresse in the minde , is a feare of condemnation , and comes at length to desperation ▪ if it be not cured . all distresse of minde , ariseth from temptation , either begunne or continued . for these two doe so necessarily followe , and so inseperably accompany each the other , that no distresse , of what kind soeuer , can be seuered from temptation . and therfore according to the diuers sorts of temptations , that doe befall men , must the distresses of the minde be distinguished . now temptations be of two sorts ; either of triall or seducement . temptations of triall , are such as doe befall men , for the triall and proofe of the grace of god which is in them . the temptations of triall are twofold : the first is a combate of the conscience directly and immediately with the wrath of god ; which beeing the most grieuous temptation that can be , it causeth the greatest and deepest distresse of conscience . the second is , the triall of the crosse , that is , of outward affliction , whereby god maketh proofe of the faith of his children ; and not only that , but of their hope , patience , and affiance in his mercie , for their deliuerance . temptations of seducement be such , as wherin men are entised , to fall from god & christ , to any kind of euil . and these are of three kinds . the first is , the temptation of blasphemies , or the blasphemous temptation , which is from the deuill immediately . the second is , from a mans owne sinnes , originall and actuall ; and this also hath sundrie branches , as we shall see afterward . the third proceeds from imagination corrupted and deceiued . now answerable to these seuerall kinds of temptations , are the seueral kinds of distresses : and as all temptations may be reduced to those fiue , which haue beene before named : so may all distresses be reduced to fiue heads , arising of the former temptations . before i come to handle them in particular , we are to consider in the first place , what is the best & most sure generall remedie , which may serue for all these , or any other kind of temptation , that is incident to man : & by this , the curing of any particular distresse , will be more easie & plaine . this generall remedie is , the applying of the promise of life euerlasting , in and by the blood of christ. for no physicke , no arte or skill of man , can cure a wounded and distressed conscience , but onely the blood of christ. and that this is the soueraigne remedie of all other , no man doubteth . the maine difficultie , is touching the manner of proceeding , in the application of the promise . herein therefore three things must be performed . first of all , the partie must disclose the cause of the particular distresse , that the remedie may the better be applied . for the truth is , that the very opening of the cause , is a great ease to the minde , before any remedie be applyed . yet by the way , this care must be had , that the thing to be reuealed , be not hurtefull to the partie , to whome it is made knowne . for the distresse may happily arise of some confederacie , in matters of treason ▪ by the concealing whereof , the partie to whome they are reuealed , may intangle himselfe in the same danger . secondly , if the cause may be knowne , ( for sometime it is hid , from the partie distressed ) thē triall must be made , whether the said partie , be fit for comfort yea or no ? for if he be found to be vnfit , the word of god shall be misapplyed , and consequently abused . his fitnesse for comfort , may be found out , by searching whether he be humbled for his sinnes , or not ; for mē may be in great distresse , and yet not touched at all , for their sinnes . this humiliation stands in sorrow for sinne , with confession of the same vnto god , and in earnest praier for the pardon thereof , with an heartie desire of amendment of life . but if on the other side , the partie be vnhumbled , then the first and principall care must be , to worke in him some beginning of humiliation . this may be done in a freindly , and christian talke and conference , whereby he must first be brought to see , and well to consider his own sinnes ; secondly , to grieue , and to be sorrie for them , at the least , for some of the principall . and touching this sorrow , two things must be remembred : first , that the nature of worldly sorrowe must be altered , by beeing turned , and changed into sorrow according to god. if a mā be in some danger of his life , by bleeding at the nose : experience teacheth , the counsell of the phisitian is , to open a vaine , and let the partie blood in the arme , that the course thereof may be turned another way : the like order is to be taken with men , that are troubled , with worldly sorrow in their distresse : and that is , to turne the course of their griefe , by causing them to grieue not for worldly respects , or onely in consideration of the punishment due vnto their sinnes , but principally for the very offence of god , in , and by their sinnes committed . this done , a second care must be had , that this sorrow for sinne be not confused , but a distinct sorrow . the man that is in sorrow , must not be grieued onely , because he is as other men are , a sinner : but more specially for this , and that particular sinne , by which it comes to passe , that he is such , or such or a sinner , that so his sorrow in respect of sinne , may be distinct , and brought as it were to some particular head . and men in this case , must deale with the partie distressed , as surgeons are woont to doe with a tumour , or swelling in the bodie , whose manner is , first to applie drawing & ripening plaisters to the place affected , to bring the sore to an head , that the corruption may issue out at some one place : and then afterward healing plaisters which are of great vse to cure the same . euen so confused griefe , must be reduced to some particulars : and then , and not before , is a man fit for comfort , when his conscience is touched in speciall , in regard of some one or more distinct and seuerall offences . and he that is grieued for one sinne truly , and vnfainedly , from his heart ; shall proportionally be grieued for all the sinnes , that he knoweth to be in himselfe . the third thing required in applying this remedie is , the ministring and conuaying of comfort to the mind of him , that hath confessed his sinnes , and is truly humbled for them : and it is a point of the greatest moment of all . where if the question be , how this comfort should be ministred ▪ the answer is , it may be done , by bringing the partie troubled , within the compasse of the promise of life . and there be two waies of doing this : the one false , and the other true . some thinke , that men may be brought within the couenant , by the doctrine of vniuersall grace and redemption . but this way , to perswade vs of title in the couenant of grace , is both false , and vnfit . false it is , because all the promises of the gospel , are limited with the condition of faith , and repentance , not beeing vniuersall , but made onely to such persons , as repent and beleeue : therfore they are indefinite in regard of whole mankind , and to beleeuers they are vniuersall . it is obiected , that god would haue all men to be saued . ans. the apostle is the best expounder of himselfe , and he faith in the acts to the same effect , the time of this ignorance god regarded not , but now he admonisheth all men euery where to repent . in which wordes , paul addes this circumstance of time ( now , ) to limit this good will of god , to the last age of the world , after the comming of christ in the flesh , and not to inlarge the same to all the posteritie of adam . and ●o must he be vnderstood in the place to timothie , god would haue all men to be saued , that is , now in this last age of the world . and thus the same apostle . cor. . expounds a certaine prophecie of isai , concerning the acceptable time of grace . now , saith he , is the acceptable time : behold ( now ) is the day of saluation , meaning the time of the new testamēt . and col. ● . . the mysterie hid frō the beginning , is now made manifest to the saints . and ro. . . the reuelatiō of the secret mysterie is now opened . all which , and many other places about the same matter , hauing this circumstance of time ( now , ) must needs be limited to this last age of the world . as for the note of vniuersalitie , all , it must not be vnderstood of all particulars , but of all kinds , sorts , conditions , and states of men , as may be gathered out of the former words : i would that praiers be made for all men , not for euery particular man : ( for there be some that sinne vnto death , for whome we may not pray , ) but for all states of men , as well princes as subiects , poore as rich , base as noble , vnlearned as learned , &c. but the saying of paul is vrged , . cor. . . god was in christ , recōciling the world vnto himselfe : therefore the promise in christ , belongs to the whole world , & consequently to euery one . ans the same apostle shall againe answer for himselfe . rom. . . the casting away of the iewes , is the reconciling of the world , that is , of the gentiles in the last age of the world : for so he said before more plainly , the falling avvay of the ievv , is the riches of the world , and the diminishing of them , the riches of the gentiles . and so must that place to the corinths be vnderstood , namely , not of all and euery man , that liued in all ages and times ; but of thē that were ( by the dispensation of the gospel ) to be called out of all kingdomes , and nations , after the death and ascenfion of christ. thus then the promise of saluation , is not vniuersall , without exception , or restraint : and therefore application made by the vniuersalitie of the promise , admits some falshood . secondly , this way of applying , is also vnfit . for the reason must be framed thus : christ died for all men : but thou art a man : therefore christ died for thee . the partie distressed will graunt all , and say , christ indeede died for him , i● he would haue receiued christ , but he by his sinn● hath cut himselfe off from his owne sauiour , and hath forsaken him , so as the benefit of his death will doe him no good . the right way of ministring comfort to a partie distressed followeth . in the handling whereof , first , i will lay downe the grounds , whereby any man that belongs to god , may be brought within the couenant . and then , i will shew the right way , how they must be vsed , and applied . for the first . recourse must not be had to all graces , or to all degrees and measures of grace ; but onely such , as a troubled conscience may feele and reach vnto . for those that be the true children of god , and haue excellent measure of grace ; when they are in distresse , feele little or no grace at all in themselues . the graces then , that serue for this purpose , are three . faith , repentance , and the true loue of god. which is the fruit of them both . and that we may the more easily and truly discerne of them , and not be deceiued , inquirie must be made , what be the seedes and beginnings of them all . the first gronnd of grace is this : a desire to repent , and beleeue , in a touched heart and conscience , is faith and repentance it selfe , though not in nature , yet in gods acceptation . i prooue it thus . it is a principle graunted and confessed of all men ; that in them which haue grace , god accepteth the will for the deede . if there be a willing minde ( saith the apostle ) it is accepted not according to that a man hath not , but according to that he hath . againe , god hath annexed a promise of blessednes , and life euerlasting to the true and vnfained desire of grace . whence it is , that they are in scripture pronounced blessed , which hunger and thirst after righteousnes . and who are they but such , as feele themselues to want all righteousnes , and doe truly and earnestly desire it in their hearts . for hunger and thirst , argues both a want of something , and a feeling of the want . and to this purpose the holy ghost saith , to him that is a thirst will i giue to drinke of the water of life freely now this thirstie soule , is that man , which feeles himselfe destitute of all grace , and gods fauour in christ , and withall doth thirst after the blood of christ , and desires to be made partaker thereof . god is wont mercifully to accept of the desire of any good thing , when a man is in necessitie , and stands in want thereof . the lord ( saies dauid ) heares the desire of the poore , that is , of them that are in distresse either of bodie , or minde . yea , he will fulfill the desire of them that feare him . it will be said , that the desire of good things is naturall : and therefore god will not regard mens desires . i answer , desires be of two sorts ; some be of such things , as men by the meere light of nature know to be good : for example : the desire of wisdome , of ciuill vertue , of honour , of happinesse , and such like : and all these nature can desire . others be aboue nature , as the desire of remission of sinnes , reconciliation , and sanctification : and they which seriously desire these , haue a promise of blessednes and life euerlasting . and hence it followes , that desire of mercie , in the want of mercie , is mercie it selfe ; and desire of grace , in the want of grace , is grace it selfe . a second ground is this . a godly sorrovv whereby a man is grieued for his sinnes , because they are sinnes , is the beginning of repentance , & indeed for substance is repentance it selfe . the apostle paul reioyced that he had in the worke of his ministerie , wrought this godly sorrow in the hearts of the corinthians , calling it sorrow that causeth repentance not to be repented of . this sorrow may be discerned in this sort : the heart of him in whome it is , is so affected , that though there were no conscience , nor deuill to accuse , no hell for condemnation ; yet it would be grieued in it selfe , because god by sinne is displeased , and offended . i● it be alleadged , that euery one cannot reach to this beginning of repentance , thus to sorrow for his sinne ; then i adde further , if the partie be grieued for the hardnes of his heart , whereby it comes to passe , that he cannot grieue , he hath vndoubtedly receiued some portion of godly sorrow . for it is not nature , that makes vs to grieue for hardnes of heart , but grace . the third ground is , that a setled purpose , and willing minde to forsake all sinne , and to turne vnto god , ( though as yet no outward cōuersion appeare , ) is a good beginning of true conuersion , & repentance . i thought ( saith dauid ) i will confesse against my selfe my wickednes vnto the lord : and thou forgauest the punishment of my sinne . and to this is added ( selah , ) which is not onely a musicall note , but ; as some thinke , a note of obseruation , to moue vs to marke the things that are set downe , as beeing of speciall weight and moment . and surely this is a matter of great consequence ; that vpon the very vnsained purpose of confession of sinne , god should giue a pardon thereof . take a surther proofe of this in the prodigall sonne , whome i take not for one that was neuer called , or turned to god , ( though some doe so , and seeme to haue warrant for their opinion : ) but rather for him that is the child of god , and afterward falls away . now such a one beeing brought by outward crosses and afflictions , to see his owne miserie , purposeth with himselfe , to returne to his father againe , and to humble himselfe , and confesse his iniquitie : and vpon this very purpose , when he had said , i will goe to my father , and say vnto him , father , i haue sinned , &c. at his returne a farre off , his father receiues him as his child againe , and after acceptation followes his confession . the like is to be seene in dauid , who beeing reprooued by the prophet nathan , for his sinnes of adulterie and murther , presently made confession of them , and at the very same time , receiued by the prophet , sentence of absolution , euen from the lord himselfe , wherein he could not erre . the fourth ground . to loue any man because he is a christian , and a child of god , is a sensible and certaine note of a man that is partaker of the true loue of god in christ. hereby ( saith s. iohn ) we knowe that we are translated from death to life , because we loue the brethren . loue here is not a cause but onely a signe of gods loue to vs. and our sauiour christ saith , he that receiueth a prophet in the name of a prophet , shall receiue a prophets reward . now that we be not deceiued in these grounds ; it must be rememebred , that these beginnings of grace , ( be they neuer so weak ) must not be flittering and fleeting , but constant & setled , not stopped or staied in the way , but such as daiely growe and increase : and then they are indeed accepted of god. and he that can finde these beginnings , or any of them truely in himselfe , he may assure himselfe thereby , that he is the child of god. hauing thus laid downethe groundes of cōfort : i come now to the way , by which the party in distresse , may be brought within the compasse of the promise of saluation . this way standes in two things ; in making triall ▪ and in applying the promise . first then , triall must be made ▪ whether the person distressed haue in him as yet , any of the forenamed grounds of grace or not . this triall may be made by him that is the comforter , in the moouing of certaine questions to the said person . and first , let him aske whether he beleeue and repent ? the distressed partie answers no , he cannot repent nor beleeue . then he must further aske , whether he desire to beleeue and repent ? to this he will answer , he doeth desire it with all his heart ; in the same sort is he to make triall of the other groundes . when a man is in the fit of tentation ; he will say resolutely , he is sure to be dāned . aske him in this fit , of his loue to god , he will giue answer , he hath none at all : but aske him further , whether he loue a man because he is a christian , and a child of god , then will he say he doth indeed . thus after triall made in this manner , some beginnings of faith and repentance will appeare , which at the first lay hid . for god vseth out of the time of prosperitie , by & in distresse and affliction to work his grace . the second point followeth . after that by triall some of the foresaid beginnings of grace , be found out , then comes the right applying of the promise of life euerlasting to the partie distressed . and that is done by a kind of reasoning ; the first part whereof , is taken from gods word , the second from the testimonie of the distressed conscience , and the conclusion is the applying of the promise , on this manner . he that hath an vnfained desire to repent and beleeue , hath remission of sinnes , and life euerlasting : but thou hast an earnest desire to repent and beleeue in christ. therefore remission of sinnes and life euerlasting is thine . and here remember , that it is most conuenient , this application be made by the minister of the gospell , who in it , must vse his ministeriall authoritie giuen him of god , to pronounce the pardon . for in distresse , it is as hard a thing , to make the conscience yeild to the promise , as to make fire and water agree . for though men haue signes of grace & mercie in them , yet will they not acknowledge it , by reason of the extremitie of their distresse . in this manner , vpon any of the former grounds , may the troubled and perplexed soule be assured , that mercie belongs to it . and this i take to be , the onely generall and right way , of conforting a distressed conscience . nowe that the promise thus applyed , may haue good successe , these rules must necessarily be obserued . i. one is , that the comfort which is ministred , be delaied with some mixture of the law ; that is to say , the promise alone must not be applyed , but withall mention is to be made , of the sinnes of the partie , and of the grieuous punishments , due vnto him for the same . the reason is , because there is much deceipt in the heart of man ; in so much , as oftentimes it falleth out , that men not throughly humbled , beeing comforted either too soone , or too much , doe afterward becom the worst of all . in this respect , not vnlike to the iron , which being cast into the fire vehemētly hot , & cooled againe , is much more hard , then it would haue bin , if the heat had bin moderate . and hence it is , that in the ministring of cōfort , we must somwhat keep thē down , & bring them on by litle & litle to repentance . the sweetnesse of comfort is the greater , if it be delayed with some tartenesse of the law. ii. another rule is this : if the distressed partie , be much possessed with griefe , of himselfe , he must not be left alone , but alwaies attēded with good company . for it is an vsuall practise of the deuill , to take the vantage of the place & time , when a man is solitarie and depriued of that helpe , which otherwise he might haue in societie with others . thus he tempted eue , when she was apart from her husband . and in this regard , salomon pronounces a woe to him that is alone . but herein doeth his malice most appeare , in that he is alway readiest , when a man is in great distresse , and withall solitarie , then vpon the sudden to tempt him to dispaire , and to the making away of himselfe . iii. thirdly , the partie in distresse must be taught , not to rest vpon his owne iudgement , but alwaies to submit himselfe , and be content to be aduised by others that are men of wisedome , iudgement , and discretion . a thing to be obserued the rather , because the very neglect thereof , hath caused sundrie persons , to remaine vncomforted for many yeres . iv. fourthly , the partie distressed , must neuer heare tel of any fearefull accidents , or of any that haue bin in like , or worse case thē himself is . for vpon the very report , the distressed conscience will fasten the accident vpon it selfe , and therby cōmonly wil be drawn to deeper griefe or dispaire . for the mind afflicted will imagine fearefull things , and sometime , the very bare naming of the deuil , will strike terrour & feare into it . v. fiftly , the partie that is to comfort , must beare with all the wants of the distressed ; as with their frowardnesse , peeuishnesse , rashnesse , and with their distempered and disordered affections and actions ▪ yea he must put vpon him ( as it were ) their persons , beeing affected with their miserie , and touched with their sorrowes , as if they were his owne , grieuing when he seeth them to grieue , weeping when they doe weepe and lament . vi. sixtly , he that is the comforter , must not be discouraged , though after long labour and paines taking , there follow small comfort and ease , to the partie distressed . for vsually , it is long before comfort can be receiued ; and why ? surely because god hath the greatest stroke in these distresses of minde , and brings men thorough all the temptations , that he hath appointed , before he opens the heart to receiue comfort . the church in the canticles seekes for her beleeued ; but before shee can finde him , shee goes about in the citie , through the streets , and by open places , passing by the watchmen thēselues , and after shee hath vsed all meanes without helpe or hope , at length shee finds her beloued ▪ him in whome her soule delighteth . thus much for the generall remedie of all distresses : nowe i come to the particular distresses themselues . the first distresse ariseth of a diuine temptation , which is a combate with god himselfe immediately . and this distresse is , when the conscience speaks some fearefull things of god , and withall the partie distressed , feeles some euident tokens of gods wrath . examples hereof we shall finde many in the word of god. one is , the example of righteous iob , who hauing beene long in outward afflictions , was withall exercised with the apprehension of the anger of god , and in that state he saith , that the arrows of the almightie were in him , that the venime thereof , did drinke vp his spirit , that the terrors of god did fight against him . yea further he addeth , that god was his enemie , and writ bitter things against him : and made him to possesse the sinnes of his youth . and at another time he complaineth , that gods wrath had torne him , that he hated him , g●ashed vpon him with his teeth , and had sharpened his eies against him in all which , and diuers other places , it appeares that his conscience was exercised , with the sense of the wrath of god , which had nowe euen seazed vpon his soule . another example we haue in dauid , who also was exercised with this temptation and trouble of minde , as the first wordes of the psalme , and the whole tenour thereof doe euidently shewe ; for first , he desires the lord , not to rebuke him in his wrath , and afterward complaineth , that his griefe was so great , that his very flesh consumed , his bones were vexed , and his bodie brought to such a state , as no sicknesse could haue brought him vnto . and it is not vnlike , that the same prophet did often fall into the like kind of distresse of minde , as may be gathered out of psalme , ▪ and sundrie other places . now as it fared with these , and diuers other seruants of god , in ancient times , so are we not without some instances thereof in our daies . amongest many , that worthy man master luther , writes of himselfe , that he was in this particular temptation , and that he learned in it , the doctrine of the iustification of a sinner , by the meere mercie of god , without any merit of workes ▪ and vpon the sense and experience of the nature and properties of this distresse , he w●ote● notable exposition of the . psalme of dauid ▪ ●●e scope and intent whereof , he writeth to be nothing else , but a soueraigne remedie of this and the like distresses of the minde and conscience . if it be demanded , what is the occasion of this kinde of temptation ? i answer , that it ariseth some times , vpon the commission of some notorious sinne , which doth wound the conscience , as in cain , iudas , and saul , who for their great and capit all sinnes , that stinged and wounded their consciences , grew to a fearefull state , and consequently perished in this temptation . sometimes againe it comes when there is no sinne committed , but obedience to god performed : and then there cannot be rendred any reason of it , either in man , or out of man , saue this , that god will haue it so to be . and the trueth hereof is plaine by the examples of iob and dauid before remembred . the effects of this temptation are many ▪ and very strange . for outwardly it works vpon the bodie , as it were a burning ague , & it causeth the entralls to rise , the liuer to rowle in the bodie : & it sets a great heat in the bones , & consumes the flesh , more then any sicknes can doe . and that it is so , as i say , beside experience , it is cleare in the word of god. dauid in this distresse affirmeth , that his eyes were eaten as it were with wormes , and sunke into his head psal. . . that his moisture became as the drought in sommer . psal. . . and iob saies , that his skinne was blacke vpon him , his bones were burnt with heat : yea that by meanes of this distresse he was now full of wrinkles , and his leanenes did rise vpon him . it is a principle which physitians doe hold , that the minde follows the temperature of the bodie , and is affected according to the good or euill constitution thereof : which though it be true , yet withall it is as manifest on the other side , that the bodie doth often follow the state and condition of the minde . for a distressed heart , must of necessitie , make a fainting and a languishing bodie . but the principall thing to be sought for in this temptation , is the remedie thereof : whereunto there be fiue things required , which are to be practised , as occasion shall be offered . first , choise must be made of the most fit and present remedie , and that must be vsed in the first place . now the most fit and present remedie is , to bring the partie troubled to the personall exercises of faith and repentance , by , and in him selfe . for this ende , he must examine his conscience most straigthly and narrowly of all the sinnes of his heart , and life . secondly , he must humbly confesse against himselfe , all his knowne sinnes : and withall acknowledge the due condemnation , that he thereby hath deserued . thirdly , he must crie to heauen for mercie , intreating the lord most instantly for pardon , and for the restraint of his wrath due vnto him for his sinne . dauid beeing in this distresse , performed all these duties , as we may read in the . psalme : and he saith further of himselfe , that whilst he concealed his sinnes , the hand of god was heauie vpon him : but vpon his earnest confession , and deprecation , he receiued mercie . and if we read the booke of iob , we shall finde that the principall scope thereof is this ; namely , to shew vnto vs , that iob was throughly exercised with this temptation , and that in the ende hauing beene rebuked both by his friends , and by god himselfe , his recouerie was made , by humbling himselfe , when he saith , behold , i am vile : againe , now i abhorre my selfe , and repent in dust and ashes . some may here demand , if it fall out , that the person himselfe , cannot performe any good dutie , of himselfe , by reason of his distraction in soule , and bodie , what must then be done ? ans. if the partie can but sigh , and sobbe vnto god for mercie , and comfort : it is no doubt , a worke of gods spirit , and a practise both of faith , and repentance . we knovv not ( saith saint paul ) what to pray as we ought , ( namely , in our distresses ) but the spirit it selfe maketh request for vs , with sighs that cannot be expressed : and therein lies our comfort . thus moses at the redde sea beeing in great distresse , & not knowing what to say , or doe , sighed and groned inwardly in his soule vnto the lord , for helpe and protection : and his very desire was in stead of a loud crie in the eares of the lord. the second thing is , that triall must be made , whether the partie hath in him any tokens of grace , or not . these tokens are the small beginnings of grace , which before i haue declared . as for example : a griefe because we cannot grieue for sinne as we should : a serious will and desire to beleeue , and repent : a purpose to sinne no more , and such like . if these be found in the partie , then by them as by sure pledges , he may bee assured of the fauour of god towardes him : and where any of these be found , the saying of god to saint paul must be vrged , my grace is sufficient for thee : and therewith must the distressed partie stay his minde . yea we are to be content with any condition in this life , be it neuer so miserabie , so long as we are in the fauour of god , though he should lay vpon vs euen the paines of hell , till the time of our death . so did dauid , who when he was pursued by his owne sonne , vttered these words vnto god , behold , if i please thee not , doe with me what thou wilt . and the like was the minde of paul , who beeing assured of the fauour of god , was content for his glorie , and the saluation of the israelites ( if it had beene possible ) to be separated from christ , and to indure the very pangs of hell . the third thing in this cure is , to applie to the said distressed partie , such promises of god made vnto afflicted persons , as are most large and comfortable . for example , that the lord is neere to them that are of a contrite heart , and vvill saue such as be afflicted in spirit . psal. . . againe , i came not ( saith our sauiour christ ) but to the lost sheepe of the house of israel . matth. . . he saies not , to the straying sheepe , but to such as ate now in the pit , readie to be drowned , or in the lyons mouth , readie to be deuoured . againe ▪ the spirit of the lord is vpon me , therefore he hath annointed me that i should preach the gospel to the poore ; that is , to such as are distressed in conscience , and poore in spirit : he hath sent me that i should heale the broken hearted , that i should preach deliuerance to the captiues . these and many other such like promises , are in this case to be vrged , and the partie mooued to indeauour to beleeue them , and to rest himselfe vpon them , though he loose all things els . fourthly , the partie must be brought to a serious consideration of his life past , and of gods mercifull dealing with him in former times , and therewith is he to be comforted for the time present . for if aforehand he hath receiued any tokens of the fauour and loue of god , by them he is now to stay and ●o settle his minde . the reason is plaine : the gifts of god are without repentance ; whome he loueth once , he loueth to the ende , and whome he chooseth he calleth , iustifieth , and sanctifieth , and will also in time glorifie . dauid beeing in such affliction , that he could hardly thinke vpon god , yet he tooke this course , praied to the lord for comfort , communed with his owne heart , and called to remembrance how god had formerly dealt with him , and with this meditation of the continuall course of gods mercie in his preseruation , he confirmed his faith , and staied his heart in his greatest troubles . the fifth and last thing to be done , is the remooueall of such reasons and doubts , as the partie distressed vsually makes against himselfe , for his owne ouerthrow . for it is the manner of those that are troubled in minde , to dispute against themselues ; and commonly they are woont to alleadge three things . first , beeing instructed how to humble themselues , and to depend on gods mercie , they will graunt , that all these indeede are good things , but they belong not to them : for they neither doe , nor can feele any thing , but the tokens of gods anger , and that they are alreadie entred , into some degrees of condemnation . this obiection may be taken away , by informing them of the manner of gods dealing in all his workes . for commonly he workes all things in his creatures , in , and by contraries , if we could know the whole frame of them . thus in the creation , euery creature had his beeing of that which had no beeing , and something was made , not of something , but of nothing . after the flood , the signe of gods couenant , for the preseruation of the world from destruction by raine , is the raine-bow , which indeede is a naturall signe of raine . when elias was to prooue the lord to be the onely true god , against the idolatrous priests of baal , and that by burnt offerings ; he powred water vpon the sacrifice , and fills a trench with water round about , and in this contrarie meanes was the sacrifice burnt vp . christ for the curing of a blind man , tēpers spittle & clay together , which in all reason , is a fitter means to put out the eyes ▪ thē to cause the blind to see . thus in the worke of our redemption , christ giues life , not by life , but by death , and he sendes men to heauen by the gates and suburbes of hell . he will not build vpon an olde foundation , but he pulls downe and destroies all , that man may haue no hope at all in himselfe , but that all the hope he hath , may be in god. first he kills , and then he makes aliue , as anna speaketh : first he woundeth , and then he healeth . he makes man to sowe in teares , that afterward he may reape in ioy . and he that knoweth gods dealing to be this , must herewith rest content , and satisfied : because in wrath , god vseth to remember his mercie ; yea his mercie is neuer sweete vnto the palate of the soule , vntill it be seasoned with some tast of his wrath . the paschall lambe was eaten with sowre hearbs , to signifie , that we can feele no sweetnes in the blood of christ , till we first feele the smart of our owne sinnes , & corruptions . secondly , these persons vse to alleadge against themselues , that if they could feele any cōfort at all , then they would stay their minds , and yeild to good perswasions , & exhortations . to this , the answer is ; that there is a rule of grace , ( which we must follow ) gathered out of the word of god , and the experience of gods children , contrarie to the rule of nature . and aboue the light of reason : and it is this , that in case of affliction , we must not liue by feeling , but by faith . this rule is grounded vpon the speech of the lord by the prophet , the iust man shall liue by his faith . when we haue neither sight , nor sense , nor any tast of gods mercie , but onely apprehend his wrath , euen then we must labour to lay hold of mercie in his word , and promise . sense , and feeling , are not alwaies fit directions for the time of this life : for he may be the deare child of god , that in prsent feeleth nothing but his wrath and indignation . this indeede is the true triall of our faith , when euen aboue and against reason , we relie on the mercie of god , in the apprehension of his anger . so did dauid . out of the deepe , ( saith he ) that is , beeing nowe deepely plunged into the pangs of a distressed conscience , haue i called vpon thee , o lord : and iob in the like case . lord , though though thou kill me , yet will i trust in thee . abraham is commended by the holy ghost , amongest other things , for this , that he beleeued in god , aboue hope : that is , against all matter of hope , that might possibly be conceiued , vpon the consideration of the strength of naturall causes . the theife vpon the crosse , feeling nothing but woe : and seeing nothing in christ but misery & contempt , yet he beleeued in christ , and was saued . in a word , christ himselfe when he was forsaken of all men , and voide of all worldly comfort , and felt nothing but the depth of the wrath of god , in his agonie and passion ; yet by the faith of his manhood , he staied himselfe and said , my god , my god. thirdly , they vse to plead , that their case is desperate , that neuer any was in such a state as they are , neuer any touched with the like distresse of minde . answ. it is false : for the holy ghost hath penned three notable places of scripture , the booke of iob , & two psalmes of dauid , wherein are propounded vnto vs the examples of iob and dauid , gods owne deare seruants , who were in as great distresse , as euer they , or any other haue beene . and they may not thinke , that they euer could be able , to indure greater paines then christ , who notwithstanding in the anguish of his soule vpon the crosse , cried out , my god , my god , why hast thou for saken me ? and thus much touching the first kind of trouble of conscience , called the diuine temptation . the second kind of distresse is that which ariseth from outward afflictions . by afflictions i vnderstand , all manner of miseries and calamities in this life , from the least to the greatest , from the paine of the little finger , to the very pangs of death . nowe the question is , howe the trouble of minde , arising by afflictions , may be remedied . for the answer of which question , two things are required of the partie distressed ; practise and meditation . the practise is that , which is to be vsed , in all distresses of minde whatsoeuer . and it is a diligent examination of the conscience in regard of sinne ; an earnest and heartie confession thereof vnto god : & deprecation , that is , earnest praier vnto him , for the pardon of the same . these three things , beeing done truely and vnfainedly from the heart , are a present remedie against this trouble , and bring with them much comfort . manasses the king of iudah , that had committed much wickednesse : when he was carried captiue to babel , and there put in chaines : he humbled himselfe , acknowledged his sinnes , and praied earnestly vnto the lord , and the issue was good ; for god was intreated of him , & gaue him deliuerance . iob beeing long in outward affliction , humbled himselfe in like manner , and at length receiued comfort . daniel humbled himselfe before god , for his owne sinnes , and for the sinnes of gods people , making request vnto god earnestly for them , and euen when he was in the acte of praying , the lord sent his angel gabriel , to giue him notice of deliuerance . lastly , the church of god , vnder the crosse , performed the like dutie , let vs search and trie our waies , and turne to the lord , , and god in mercie gaue an eare vnto her mourning and lamentation . by all these places , it is apparent , that there is no better remedie in the world , for the minde of man , grieued by meanes of outward afflictions , then the practise of the duties before named . the next thing vnto practise , is the meditation of the comfortable doctrines that are set downe in the word of god , touching afflictions . all which doctrines , may be reduced to fiue principall and maine grounds of comfort , shall be laid down in their order . the first ground is , that all afflictions from the least to the greatest , doe come to passe , not by accident , chance or fortune , but by the speciall prouidence of god. i explaine it thus . in euery particular crosse and affliction , there is the hand of gods particular prouidence , and that in three regards . first , because god decreeth , and foreappointeth euery particular crosse . marke the wordes of paul , whome god hath foreknowne , them he hath predestinate , to be made like vnto the image of his sonne ; and what is this image ? nothing else , but a conformitie vnto christ in afflictions for this life , and in glorie for the life to come . nowe if god hath decreed , that those whome he foreknewe , should be conformable vnto his sonne in these respects , then hath he also decreed the afflictions themselues . secondly , god doeth not onely barely permit afflictions to be , but also he effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and punishments . i make peace ( saith the lord ) and i create euill , that is , not the euill of sinne , but of punishment , which is euill in our sense and feeling . for things are tearmed euill two waies : some are euill indeed , some are euill not indeed , but in regard of our sense , apprehension , and estimation ; and of this latter sort are afflictions , which god is said to create . and to this purpose is the saying of the prophet amos , shall there be euill in the citie , and the lord hath not done it ? thirdly , as god causeth afflictions , so he ordereth and disposeth them , that is , he limiteth & appointeth the beginning , the end , the measure or quantitie , and the continuance thereof . yea he also ordereth them to their right endes , namely , his owne glorie , the good of his seruants , and the benefit of his church . thus god is said to correct his people in iudgement , that is , so as he will haue the whole ordering of the correction in his owne hand . ioseph tells his brethren , that when they intended euill against him , in selling him to the ishmaelites for siluer , god disposed it for good . when shemei cursed dauid , he forbade his seruants , so much as to meddle with him , and why ? because ( saith he ) the lord bade him to curse , and who then dare say vnto him , why hast thou done so ? and to this purpose the prophet dauid saith , i held my peace and said nothing : why ? because thou lord hast done it , psal. . . here some will say , if afflictions did come onely from god , it were somewhat , but oftentimes they come from men , that beare vs no good will , and therefore no maruell though we be impatient . answ. when crosses doe come from men , god vseth them as instruments , to execute his iudgements vpon vs ; and in this worke , god is the cheife doer , and they are as tooles , in the hand of the workeman . and the lord inflicteth them vpon vs by men , to trie our patience vnder the crosse . ioseph , though he knewe well , the badde dealing of his brethren towards him , yet he looked not to them alone , but to an higher cause , namely , the lord himselfe , who executed his owne good will by them ; god ( saith he ) disposed it to good . and againe , god did send me before you into egypt for your preseruation . the second ground is , the commandement of god , touching the crosse , and obedience vnto him therein . this commandement is expressed , luk. . . where we are commanded to take vp our crosse euery day , and follow christ. abraham was commanded , with his own hands to sacrifice his onely sonne isaac ; and to this cōmandement , ( though otherwise a great crosse vnto him ) he addresseth himselfe to yeeld obedience . and in the prophecie of micah , the church saith , shee will beare the wrath of the lord , that is , shee will performe obedience to him in the crosse , because shee had sinned against him . and s. peter saith , that god resisteth the proud and giueth grace to the humble , therefore humble your selues vnder the mightie hand of god. and this beeing the commandement of god , that we should yeild obedience to him , in euery affliction , we ought to be no lesse carefull to obey it , then any one commandement of the morall lawe . the third ground is , that god will be present with his seruants in their afflictions . vpon this ground , dauid comforts himselfe , because god had promised to heare him , to be with him in trouble , and to deliuer him . and in another place , though i should walke in the shaddowe of death , i would feare none ill , for thou art with me . &c. nowe that we may the better vnderstand this doctrine , we are to consider what be the ends or effects of gods beeing with vs in a●fliction , whereby he testifieth his presence , and they are three . the first is , to worke our deliuerance from the crosse : call vpon me ( saith the lord ) in the day of thy trouble , and i will deliuer thee . this promise must not be vnderstood simply , but with an exception , so farre forth as it shall be for our good . for all promises of temporall deliuerance , are conditionall , and must be conceiued , with this limitation of the crosse and chastisement , if god please to impose it . some may say , how if god will not deliuer vs , but leaue vs in the affliction , what comfort shall we then haue ? answ. in the second place therefore we must remember , that god will temper and moderate our afflictions , so as we may be able to beare them . habbakuk praieth vnto god , in the behalfe of the church , that he would in wrath remember mercie . and paul saith , that the lord will not suffer vs to be tempted aboue that we are able to beare , but will giue an issue with the temptation . thirdly , put the case that god doeth not moderate our afflictions , but suffer them to remaine vpon vs , not onely for some time of our life , but to the very death : yet then will be testifie his holy presence another way , namely , by giuing the partie distressed , power and strength to beare his affliction . vnto you it is giuen ( saith paul ) for christ , that not onely ye should beleeue in him , but also suffer for his sake . the fourth ground of comfort in affliction is , that euery affliction vpon the seruants of god , hath some speciall goodnesse in it , rom. . . we know that all things , worke together for good vnto them that loue god. and in regard hereof , the crosses which are indured by gods children , are so farre from beeing preiudiciall to their saluation , that they are rather helpes and furtherances of the same . now this goodnes is perceiued two waies . first , by the fruit and effect of it , and then by the qualitie and condition thereof . in both which respects , afflictions are good . touching the fruits of afflictions , because they are manifold , i will reduce them to seauen principall heads . i. afflictions doe make men to see & consider their sinnes . iosephs brethren for twentie yeares together , were little or not at all troubled for their wickednes , in selling their brother ; yet vpon their affliction in egypt , they beganne to consider what they had done : we haue ( say they ) verily sinned against our brother , in that we saw the anguish of his soule , when he be sought vs , and we would not heare him : therefore is this trouble come vpon vs. manasses in the time of his peace , gaue himselfe to witchcraft , and the worshipping of strange gods : but when he was captiue in babylon , then was he brought to the sight of his sinnes , and mooued to humble himselfe before god for them . ii. afflictions serue to humble men in their soules before god. the young vnthrift in the gospel called the prodigall child , while his portion lasted he spent liberally , and was grieued for nothing : but when he came to be pinched with hunger , and that through his owne follie , then he humbled himselfe before his father , and returned home vnto him . dauid saith of himselfe , that in his prosperitie he thought he should neuer be mooued , because the lord of his goodnes had made his mountaine to stand strong : but ( saith he ) thou didst hide thy face , and i was troubled , then cried i vnto the lord. iii. they serue to worke amendement of life . no chastising ( saith the author to the hebrewes ) for the present seemeth to be ioyous , but aftervvard it bringeth the quiet fruit of righteousnes to them that are thereby exercised , that is , afflictions and chastisments that seaze vpon gods children , doe leaue after them amendment of life , as the needle passeth through the cloath , and leaueth the threed behinde it . when we are iudged ( saith the apostle ) vve are nurtered of the lord , that we might not be condemned with the world . and dauid confesseth psal. . it is good for me that i haue beene afflicted , that i might learne thy statutes . and the good husbandman , purgeth and pruneth the vine , that it may bring forth more and better fruit . iiii. they cause men to denie themselues , and to rely wholy on the mercy of god. thus paul receiued the sentence of death in himselfe , that he should not trust in himselfe , but in god , that raiseth the dead . v. the fi●t is inuocation . for afflictions make vs to crie hartelie and feruently vnto god , to bringe our selues into his presence , and there to abase our selues before him . thus the lord saith of his children that in their affliction they will seeke him diligently . vi. the sixth is patience . affliction bringeth forth patience , patience experience , &c. as if he should say ; because the loue of god is shed in our hearts , therefore in afflictions we are patient . now whilst we patiently beare the crosse , we haue experience of the mercie and loue of god towardes vs : and hauing once in some notable deliuerance , tried and tasted the mercie of god , we doe by hope ( as it were ) promise to our selues , the said fauour and mercy , for time to come . vii . the last fruit is obedience . this the holy ghost teacheth , to haue beene the fruit of the suffering of christ , when he saith , though he were the sonne , yet learned he obedience , by the things which he suffered . in the next place , afflictions are good in regard of their qualitie and condition , which is , that they are tokens and pledges of our adoption , when we make the best vse of them . if ye indure chastening , ( saith the holy ghost ) god offereth himselfe vnto you as vnto sonnes , that is , he comes to you in the crosse , not as a iudge and reuenger , but as a kind and louing father : and the crosse imposed , is as it were his fatherly hād , where with he chastiseth vs : and therefore iob praiseth god for his affliction , saying , god hath giuen , and god hath taken away , blessed be the name of the lord. the fifth ground of comfort is , that the partie distressed , hath partners in the crosse . for first he hath christ to be his partner , because he hath fellowship with him , in that he is afflicted , and is willing to obey god therein . paul accounteth it happines , to know the fellowshippe of christs afflictions , and to be made conformable vnto his death . phil. . . secondly , if the partie afflicted repent , christ communicateth with him in all his crosses , and accounts them as his owne . the apostle in this regard , would haue no man thinke it strange , no not when he is in the fierie triall ; but rather to reioyce because he is partaker of christs sufferings . phil. . . and christ saith to saul persecuting his church , saul , saul , why persecutest thou me ? thirdly , he that is afflicted , hath other seruants of god , partakers with him in all his afflictions . the apostle peter wisheth the church of god to resist sathan by faith , knowing , saith he , that the same afflictions are accōplished , in your brethren that are in the world . . pet. . . thus much generally of afflictions , and of comfort in them . it were a long and tedious worke , to set all downe in particular , together with their proper and distinct comforts : therfore i will passe them ouer , and speake onely of three kinds of afflictions , with their remedies . the first is , the deferring of deliuerance : a great affliction if it be considered . and touching it , i propound one question , namely , how the minde of the partie distressed , may be staied , when as the lord deferres deliuerance . for the answer hereof , three especiall points are to be considered . i. first , that god hath in his wisdome , set downe certen and vnchangeable times , for the accomplishment and issue of all things that are . there is a time appointed , to euery thing vnder ▪ the sunne . eccles. . . the speech of salomon is generall , and the meaning of it is this : whatsoeuer there is in the world , either done , or suffered , or enioyed by man , whether it be of the number of naturall things , or of those which are voluntarily vndertaken , or necessarily endured ; god hath in his prouidence sorted vnto them , a set time and season , whereof dependeth the successe of thē all . and this time , himself most freely ordereth and ruleth , at his owne good pleasure ; which , as no man can hinder or stay , so is it not in the power of any , to hasten , or preuēt . this point , the holy ghost in scripture prooueth by two instances , of the threatnings and promises of god , which himselfe accomplisheth at some certaine and vnchangeable times . when the old world in the daies of noah , had growne to much impietie , and wickednes , the lord appointed a certaine space of yeares , for their repentance and conuersion , at the very ende and tearme whereof , he brought the flood vpon them , and not before . for if we compare the particular circumstances of time , noted in the . of genesis , with that which s. peter writeth , . pet. . . we shall find , that the inundation of waters came vpon the earth , at the very point of time before determined . againe , god threatned by ieremie , that the iewes for their sinnes , should be led captiue , and serue the king of babel yeares . now if we take the iust computation of time , it will appeare , that so soone as euer those yeares were expired , the foresaid threat was accomplished . and therefore daniel alluding to ieremies prophecie , exactly setteth it downe , when he saith , the same night was belshazzer king of the chaldeans slaine , that is , the very night wherein those yeares came to their full period . and as there are set times , allotted by god for the execution of his threatning sentences ; so also hath he determined certenly , the accomplishment of all and euery of his promises . an example hereof we haue in the israelites , of whome the lord said to abraham , that they should be in afflictiō in a strange land , yeres , & then be deliuered . this promise of god was expressely fulfilled , as we may read in the booke of exodus . for before the ende and tearme of these yeares , they had no deliuerance at all : but when that time was expired , euen that selfe same day , departed all the hosts of israel , out of the land of egypt . and though moses , fourtie yeares before this time tooke in hand the worke of their deliuerance ; yet he did it without successe , and vpon a certaine accident , beeing himselfe constrained to flie into madian , he liued there as a stranger with iethro his father in law , till the saide time of foure hundred and thirtie yeares was accomplished ; toward the end whereof , being called of god to that office , he prospered , and not before . and in the same manner , hath god set downe a certen period of time , within which , he will exercise his children more or lesse , and at the end whereof , and not before , he will releeue and comfort them againe . now as the certentie of the accomplishment of gods threatning word , serues to terrifie all wicked liuers from sinne : so the vnchangeable performance of his promises , at the very time prefixed , and not before , teacheth the children of god sundrie things . first , that when they are in any distresse , and haue not present or speedie deliuerance , according to their desire ; they should wait the lords leisure , and expect with patience till the time come , which is appointed by him for their case and releefe : and in the meane while stay their hearts , by hope and affiance in his mercie . reason is plaine . god is sure in his word , therefore though heauines may indure for a night , yet ioy will returne in the morning psal. . . thus the lord comforteth the iewes in a particular distresse , as we may read in the prophecie of habbakuk ▪ where the prophet in the name of the iewes , complaineth and expostulateth the matter with god , why his owne people should be so lamentably afflicted , by a terrible and a furious nation , and why they should be led away captiues , by the chaldeans the enemies of god ? to this the lord makes answer , that as he had certenly determined , that iudgement to come vpon them , so certenly had he appointed a set time , wherein they should be deliuered . in the meane while , he biddes them to comfort themselues in this , that though the affliction should rest vpon them for a season , yet vndoubtedly they should be cased at the length : and therefore , that they should in patience waite for the vision , that is , the accomplishment of the vision , touching their deliuerance . secondly , hence we learne , that we must not onely beleeue the promises of god in generall , that god is true and faithfull in them , and that he is able and willing to fulfill them , euen as he made them : but we must beleeue them in particular , that is , with application to their proper and seuerall circumstances , which are the particular meanes , places , and times , whereby , and wherein he hath giuen his word , as touching our freedome and exemption from the crosse . take an instance hereof in the prophet daniel , who knewe well by the spirit of prophecie , that the lord had determined to bring vpon the iewes . yeares captiuitie in babylon . he knewe also that god had promised to put an ende to that captiuitie , at the end and tearme of those yeares . nowe what did daniel in this case ? vpon knowledge of the will of god in that point , during the said time , he praied not vnto the lord , for deliuerance of his people : but when he vnderstood that the time drew neere , wherein it was the will of god , that the iewes should returne out of captiuitie , then by faith applying the promise of god to that particular time : he besought the lord in praier and supplications , with fasting , in sackcloath and ashes , and the lord gaue eare vnto his praiers , & yeelded him a gratious answer . ii. the second point is , that god , when he deferres deliuerance , he doeth it vpon great and waightie causes and considerations , best known to himselfe . the first whereof is , that thereby he might humble men throughly , and bring them to an vtter deniall of themselues , and consequently cause them , to learne patience in afflictiō , which they would not learne , if they might be their owne caruers , and haue speedie deliuerance from the crosse , at their owne wils & pleasures . secondly , that beeing afflicted , they may acknowledge whence their deliuerance comes ; yea , whence they doe receiue not onely that , but euery other good benefit , which they inioy : namely , not from themselues , or any creature , but onely from the lord ; and accordingly may learne to value and prize his gifts , at their deserued excellencie . for it is a true saying , and often verified in affliction and want , that benefits easily obtained , are lightly regarded , and sooner forgotten . thirdly , that by the continuance of the crosse without intermission , he may make thē to distaste the world , and consequently drawe them to the meditation of the life to come , wherein all matter of mourning shall cease , and all teares shall be wiped from their eies . fourthly , the lord deferreth deliuerāce from affliction , that he might preuent greater euils and dangers , whereinto those that are afflicted might runne , if they had their hearts desire , and were eased not at his will , but at their owne wishes . when the children of israel came into canaan , they were informed , that they should dwell together with the canaanites , and moses rēdreth a reason therof , least ( saith he ) the wild beasts of the field multiply against thee . and for the preuenting of this euill , the israelites must indure some annoyance by the canaanites . euen so the lord keepeth his seruants vnder the crosse , for the preuenting of greater sinnes and offences . this should stay the mindes of men , & make them content , to waite vpon god for deliuerance , when they are afflicted . the third and last point is , that god alwaies hath and doeth exercise his best seruants , with long and continued crosses . abraham was childlesse , till he was . yeares of age , and at those yeares the lord promised him issue . but this promise was not accomplished till a long time after , when he was an hundred yeares old . dauid had a promise to be king of ierusalem , and iuda ▪ but the lord exercised him by many and grieuous afflictions , before he came to the crowne , in so much , that he saies of himselfe , that his eies failed with waiting vpon his god. zacharie and elizabeth praied to god , both of them in their youth , and many yeares after for issue , but the lord graunted not their request , till they were olde . to adde no more examples ; by these we see the lords dealing , euen with holy men & women , his owne deare seruants , that he doth not alwaies grant their requests , nor condescend to their desires at the first , but as it were holds thē off , & suspends his grace and fauour for a time . and therefore if it shall please him thus to deale with any of vs , we must frō these examples be taught , to possesse our soules with patience , resting contented in his will , and waiting on his good pleasure to the end . to conclude this point . suppose that the condition of gods seruants be such , as that they find no end of their afflictions , but that they do continue euen vnto death , what shall they doe in this case ? ans. besides that which hath beene said before , for the resolution of this question , i answer further , that first , they must still , euen vnto death , liue by faith , and say with holy iob , lord though thou kill me , yet will i trust in thee . secondly , they must stay and releiue their soules in the meane time , with these and such like meditations . i. that it is the will and pleasure of god , that we should through many afflictions , enter into the kingdome of god. act. . . nowe it is the propertie of a true child of god , to rest content in his fathers good will and pleasure , euen when he is afflicted , prou. . . my sonne — be not grieued at my correction , that is , let it not be tedious vnto thee , be content to beare it . our dutie therefore is , meekely to subiect our selues vnto the hand of god , as the child doeth vnto the correction of his father . ii. that though afflictions be long and tedious , yet god will at length giue a ioyful & comfortable issue . for so himselfe hath promised , math. . . blessed are they that mourne , for they shall be comforted . psal. . . great are the troubles of the righteous , but the lord will deliuer him out of thē all . marke the vpright man , & behold the iust , for the end of that mā is peace . iii. afflictions be they neuer so heauy , in regard of continuance , yet they are in no sort cōparable to those eternal ioies , that god hath prepared for thē that loue him . this was pauls meditatiō , who indured the crosse , euē to his dying day . our light afflictiō ( saith he ) which is but for a moment , worketh vnto vs an excellent , and eternal waight of glory . and elswhere he professeth that he did not count the afflictions of this present time , answerable in value to the glorie , which shall be reuealed vnto gods children , ro. . . saint peter tels them to whome he wrote , that in regard of their assured hope of eternall life , they should reioice , though now for a season , they were in heauinesse through manifold tentations , . pet. . . lastly the author to the hebrewes , comforteth the church by this reason , because it is is yet a very little while , and he that shall come , will come , and will not tarrie . iv. though god with-holdeth his hand in respect of deliuerance euen to death , yet his loue is constant and vnchangeable , and the crosse which we vndergoe , cannot seperate vs from that loue , wherewith he hath loued vs in iesus christ , rom. . . and thus much of the first particular distresse of minde . the second kind of afflictiō , is bodily & temporarie death , which consisteth in the seperation of the soule from the bodie . and touching this affliction , it is demanded , how any seruant of god , may be able to indure with comfort , the pangs of death ? for the answer hereof , two things are required : a preparation to death , and helpes in the time of death . concerning preparation , there are three duties to be performed . the first and most principall is commended vnto vs in the booke of psalmes , where dauid praies vnto god , lord make me to know mine ende , and the measure of my daies . and moses in like manner , lord teach me to number my daies , that i may apply my heart vnto wisedome . in which places , is remembred a notably dutie of preparation : to wit , that a man should resolue himselfe of death continually , and afore-hand number his daies . and this is done , by esteeming of euery day , as the day of his death , and accordingly doing alwaies that which he would doe , if he were now to giue vp the ghost . secondly , in way of preparation , we must indeauour to disarme and weaken death , who is as an armed man , that hath his weapons , whereby he seekes to destroy vs. and in this case , we must deale with death , as the philistims dealt with sampson . they saw by experience that he was a mightie man , and by his power and strength , had giuen them many foyles ; and therefore they laboured to knowe , in what part of his bodie his strength did lie . and after inquirie , finding it to be in the haire of his head , they neuer rested , till they had spoiled him thereof . and questionlesse , the time wil come , when we all must encounter , with this strong and powerfull sampson , death , in the meane while , it is a point of wisdome , to inquire wherein his power & might consisteth . when this search hath bin made , we shall finde that his weapons , are our manifold sinnes , and corruptions , both of heart and life . for as paul saith , the sting of death is sinne . therefore , that we may spoile him of this his furniture , we must exercise our selues in the practise of two duties . first , vse all meanes for the cutting off of the locke of our sinnes , whereby alone satan hath the vantage of vs ; and these meanes are the duties of inuocation , and true repentance . we must therefore be instant in praier , for the pardon of our sinnes past , and present , and in this point giue the lord no rest , vntill we haue obtained in our consciences , the sweete certificate of his fauour and mercie in christ , whereby our minds may be staied and comforted . this done , it stands vs in hand to turne vnto god , to be carefull to leaue sinne , to entertaine in our hearts , a resolued purpose and intention of newe obedience , and conformitie to the will , and commandement of god in all things . and this is the onely way in the world , to bereaue this our enemie of his armour , to pull the sting out of the mouth of this serpent ▪ and consequētly , euen in death to preuaile against him . thirdly , in way of preparation , our dutie is , euen afore-hand ( while we liue in this world ) to indeauour , to haue some true taste of life euerlasting , and the ioyes of heauen . the due consideration whereof , will be of great vse . for it will stirre vp in our hearts , a desire and loue of perfect happinesse in heauen , yea a feruent expectation of christs comming to iudgement : and it will further cause vs to say , with simeon , lord , now let thy seruant depart in peace : and with the apostle , i desire to be dissolued ▪ and be with christ. touching this spirituall ioy and comfort in the holy ghost , these questions of conscience are mooued . first , how may we in this life haue and nourish in our hearts , a true tast of eternall happinesse , and of the ioyes of the world to come ? ans. first , by a serious consideration of the euills that doe hinder , or preiudice our happines : and they are principally foure . one is ▪ the miserie of our liues ▪ in respect of sinne , and the consequen●s thereof . for there is no man in the world , be he neuer so righteous , that can truly say of himselfe , i am cleane from my sinne , prou. . . yea , euen the regenerate , that haue receiued grace to beleeue , to ●urne vnto god , and to liue according to the spirit , doe finde by experience , corruption and rebellion in their minds , wills , and affections , which daily affordeth matter of sinning against god : and on the other side , hindreth and quencheth all the good motions of the spirit that are in them . againe , such is the irreconciliable malice of satan , that he taketh vantage of mans corruption ▪ and neglecteth no time or opportunitie , to intrappe the children of god , in the snares of his temptations . and hence it is that man , by reason of his owne corruption , and the wicked suggestions of the deuill , is at continuall strife with himselfe , hath daily occasion of sorrow , worketh out his saluation with feare and trembling , wading ( as it were ) euen while he liueth , in a sea of many miseries . the second euill , is the vanitie of all things that are in the world . for whether we consider the world it selfe , or the things therein contained , done , or suffered , there is nothing so sure and steadie , whereunto man hauing attained , can possibly rest fully satisfied , and contented ; or which in the ende , will not prooue to be most vaine vanitie . and the truth hereof appeareth , in the experience of salomon himselfe ; who ( beeing king ouer israel ) wanted neither authoritie , nor abilitie , & opportunitie , to take knowledge and triall , of all worldly things in all estates and conditions . and hauing euen of set purpose , carefully and earnestly searched into them all , at length he concludes , that the issue of all was vnprofitable vanitie , and vexation of minde , as we may read in his ecclesiastes . the third euill is , the changeable condition of our life in this world , whereby it comes to passe , that we are alway in a fleeting and transitorie state . for we are ( as s. peter speaketh ) but strangers and pilgrimes , that wander to and fro in the earth , as in a strange countrey , and still are making forward to our owne home . we haue here no abiding citie : the houses wherein we dwell , are but innes , in which we soiourne for a time : yea the bodies which we haue , are but tents and tabernacles , alway readie to be shifted , and our selues to be trāslated into another place . fourthly , by remembring , that christ our head , beeing now in heauen , and we his members vpon the earth ; during our life , we are in presence separated from our head , and consequently , from that happie and glorious fellowship , which we shall inioy with him , and all the saints our fellow-members , in the kingdome of heauen . this s. paul noteth , when he saith , whilst we are at home in the bodie , we are absent from the lord : and thereupon himselfe desired to be dissolued , and to be with christ. hauing thus entred into the due consideration of the aforesaid euills , we must in the second place , exercise our selues in the frequent meditation , of the blessed estate of gods chosen , in the kingdome of glorie : who beeing translated out of this life , into the bosome of abraham , are fully and perfectly freed from sinne , from satan , from vanitie and mis●●ie : haue all teares wiped from their eyes : doe behold the face of god , are made like vnto christ in holines and honour : and doe with him inhe●it the kingdome , prepared for them , from the foūdations of the world . in the third place , hauing throughly considered of these things , we must compare the estate of this present life , in the respects before named , with the estate of that , which is to come in the kingdome of heauen : and laying them in a paralell together , we shall find the one , infinitely farre to excell the other , in regard of true ioy and comfort . and this will make vs , though liuing in the world , yet to vse it , as if we vsed it not : to haue our conuersation in heauen : to thinke , with paul , that to be loosed , and be with christ , is best of all for vs : to haue a t●ue & liuely tast of the ioyes of the world to come , and accordingly with abraham ▪ isaac , and iacob , to looke for a citie that hath foundations , whose builder and maker is god. secondly , it is demanded , how a man may truly discerne , whether this ioy of the spirit be in him , yea or no ? for answer hereunto , it is to be remembred , that there are sundrie properties whereby it differeth from carnall ioy . and these are principally fiue . first , this ioy is brought forth ( as it were ) of sorrow for sinne , and for the want of christ. ye shall sorrow , ( saith our sauiour christ to his disciples , meaning for his departure , ) but your sorrow shall be turned into ioy . these words , are not onely meant of his disciples , but of all beleeuers , who vpon consideration of their sinnes , and the spirituall want of christ iesus , doe mourne and lament . for not only they , but all true beleeuers , are there opposed vnto the world. againe , blessed are they that mourne : that is , beeing touched with causes of exceeding griefe , doe withall mourne for their sinnes ▪ for they shall be ▪ comforted . on the other side , carnall ioy ▪ as it hath his beginning from the flesh , and ariseth of things pleasing thereunto , so it ends in sorrow & heauines . in the end , reioycing is turned into mourning , saith salomon ▪ and , woe be to you that now laugh : for ye shall weepe . secondly , the ioy of the spirit , is a fruit of righteousnes : that is , it issueth and floweth from christ knowne and beleeued , to be made vnto vs of god , wisdome , righteousnes , sanctification , and full redemption . for from hence follows peace of conscience , and from peace comes ioy in the holy ghost . contrariwise , the ioy of the flesh , ariseth onely from the sudden feeling of some worldly delight : and therefore cannot bring any sound peace , vnto the conscience o● the man possessed of it . thirdly , spirituall ioy is founded in the holy vse of the word , sacraments , & praier : and in the practise of christian duties of mercie , loue , iustice , &c. the other is not so . for the world conceiueth a ioy besides the word , out of the exercises of inuocation and repentance : which stands in the practise of crueltie , malice , oppression , iniustice , and all manner of impietie . and hence it is , that hauing spent their daies in such matter of reioycing , at length in a moment they goe downe to hell . fourthly , heauenly ioy is so fixed and rooted in the heart , that it cannot be remooued thence . your ioy shall no man take from you , saith christ. it must needes therefore be true and sound , yea able to swallow vp all matter of griefe , and heauinesse : whereas the other is neuer sincere , but with the sweetnes thereof , hath alwaies mingled some bitternes . euen in laughter ( saitl , s●lomon , speaking thereof ) the heart is heauie . when the face of the wicked man shineth , and his countenance is pleasant , euen then is he inwardly sorrowfull , and his minde is troubled . lastly , the ioy of the spirit is eternall : abiding in the mind of man , not onely for the terme of this life , but for euer , in the world to come . so is not the reioycing of the world in earthly things : for it is fading and deceitfull , as the things themselues be , wherein it is placed : it hath the beginning in corruption , and endeth with this present life . the examples of the two rich men in the gospel , doe manifest this truth . and to this purpose , is the speech of zophar , in the booke of iob , that the reioycing of the vicked , is very short , and the ioy of hypoer●●es is but a moment , &c. by these fiue properties , may we put a true difference , betweene earthly and heauenly reioycing , and consequently discerne of them , euen in our selues . and if we perceiue this ioy of the spirit , ( rightly receiued in our hearts , and grounded in the right vse of the word , and sacraments ; as also in the exercises of inuocation , faith , and repentance ▪ ) to take place in our soules and consciences ; we shall finde it of force , to moderate and delay the very terrours of death . and so much for preparation . now the helpes to be vsed in the time of death , are manifold : the summe of all may be reduced to two heads , meditations , and practises . touching meditations , we must in the first place , consider death in a double respect ; one , as it is in it owne nature , and another , as it is changed and qualified by the death of christ. death in it owne nature , is a curse , or forerunner of condemnation , the very gates and suburbs of hell it selfe : but beeing qualified by christ , it is a blessing , a short passage vnto ioy , an entrance into euerlasting life , a quiet sleepe , voide of all annoyance , by dreames and fantasies . and the graue , a resting chamber , persumed by the death of christ , for the bodies of all the elect , our of which when they awake , they shall be admitted and receiued , into the presence of god in heauen . secondly , we are to consider , that there be three degrees of eternall life . the first where of , is in this world before we die ; and it is then , when we ▪ beginne to repent and beleeue in christ , and to be assured in conscience , that god the father is our father , christ our redeemer , and the holy ghost our comforter . for this is eternall life , to know god , and him whome he hath sent iesus christ. the next degree is in death : for death cuts off all sinne , originall and actuall : death frees vs from all worldly miseries : death prepareth the bodie , that it may be fit , to enter into eternall happinesse together with the soule , which is alreadie in heauen . the last degree is , when bodie and soule reunited , goe both together , into eternall and euerla●●ing glorie in heauen . our third meditation is , that there is a mysticall vnion and coniunction , betweene christ & euery beleeuer , and that not onley in regard of soule , but of bodie also ; which beeing once knit , shall neuer be dissolued , but is eternall . wherevpon the dying , dead , rotten , and consumed bodie , remaineth still a member of christ , abideth within the couenant , and is and shall be euer , a temple of the holy ghost . thus adam , and abraham , which are dead so many thousand yeares agoe , yea euery true beleeuer , from them to the end of the world , shall rise at the last day , in body to glorie , by the power of their coniunction with christ. in the winter season , we see the most trees voide of leaues , buddes , and blossomes : so as they seeme to vs to be dead , and yet neuerthelesse , there is a sappe in the roote of them , which in the spring wil ascend , & reuiue the decaied branches . euen so it is with our bodies , which though they be corrupted , rotten , burnt , or eaten with wormes , or deuoured by wild beasts , so as they may seeme to be vtterly perished , yet there is ( as it were ) a secret and hidden sap in them , ( by reason of their vnion with christ ) by which they shall be raised , reuiued , & quickened , beeing made like vnto the glorious bodie of christ their head , with whome they shall raigne , and liue for euermore . helpes in practise are two ; first , he that will beare with comfort the pangs of death , must labour that he may die in christ , and that is , by faith , laying hold of the promise of god , touching forgiuenesse of sinnes and life euerlasting by christ. all these ( saith the holy ghost ) died in faith , namely , abel , enoch , noe , abraham , and sarah , all laying hold of the promise of life by christ. when iacob on his death-bed , was blessing of his children , he brake forth into this heauenly speach , o lord i haue waited for thy saluation . in which words it is plaine ▪ that his faith rested on the mercy of god , & by hope he waited for his saluatiō . and our sauiour christ saith , as moses lift vp the serpent in the wildernesse , so must the sonne of man be lift vp , that whosoeuer beleeueth in him , might not perish , but haue life euerlasting . out of which words , the forenamed dutie may be learned , that looke as the children of israel , beeing stung with fierie serpents , and that vnto death , were healed by looking vp to the brasen serpent , erected by moses : so when we are stung with sinne and death , we must euer remember by faith to looke vpon christ. but specially when we are dying , then it is our part , to fixe the eies of our soules , by faith vpon him ; and thereby shall we escape death , and be made partakers of eternall life and happinesse . notable is the example of christ , who as he was man , alwaies fixed his trust and confidence in his fathers word , especially at his end . for when he was dying , and the pangs of death seazed vpon him , he cries vnto the lord , my god , my god , why hast thou forsaken me ? and againe , father , into thy hands i commend my spirit : which words are ful of faith , and doe bewray what great affiance he placed in his fathers loue , &c. when dauid in an extremitie , saw nothing before his eies , but present death , the people intending to stone him , at the very instant ( as the text saith ) he comforted himselfe in the lord his god ▪ but how ? by calling to minde the mercifull promises , that god had made vnto him , and by applying them vnto his heart by faith . and paul saith of himselfe , and the rest of the faithfull , that they receiued , the sentence of death in themselues , that they might not trust in themselues , but in god. from these examples it followes , that they which desire with comfort to beare the pangs of death , must die by faith ; that is , they must set before their eies , the promise of remission of sinnes , and life euerlasting , and depend vpon it , wrapping ( as it were ) and infolding themselues in it , as in a close and warme garment , that will keepe them safe and sure , against the winde and weather of temptation . the second practise in time of death is , to die in obedience ; which is nothing else , but willingly , readily , and ioyfully , without murmuring , to submit ourselues to gods will , in bearing the paines of death . a most worthie president of this obedience , we haue in our sauiour christ , when he said vnto his father , not my will , but thy will be done ; thereby submitting his will , to his fathers will , touching the death which he then suffered . and this his example at the time of his departure , must be a rule of direction vnto vs , vpon the like occasion . true it is , that obedience to god in death , is against corrupt nature : and therefore our dutie is , the more to invre our selues , to the performing of it : and that which the blessed apostle said of himselfe , i die daily , ought to be continually our resolution and practise . if we shall inquire , howe this may be done ; the answer is , when god layeth afflictions vpon vs , in our life time , then by indeauouring to beare them with patience , meeknes , and lowlinesse . for euery affliction , is ( as it were ) a petty death : and if we doe in it , subiect our selues to the hand of god , we shal the better obey him , in the great death of all ▪ and thus doing , whensoeuer god striketh vs with death , we shall with comfort endure the same . the third particular affliction , is satanicall molestation , whereby both persons , & places of mansiō , or abode , are either possessed , or otherwise molested by the malice of the deuill . touching this affliction , the question of cōscience is , how such persons as are possessed , or feare possession , or else indure molestations by the deuill in their houses : may haue their minds quieted and staied , and consequently , in that case be remedied ? and here . things are generally to be considered , in way of answer . first , it is to be remembred , that possession is known by two signes . the one is , when the deuill is euidētly present , either in the whole body , or in sōe part of it . the other , when he hath rule of the said bodie , either in whole or in part : so as the party himselfe , hath not that vse of his body , which he would . as for example , when the deuil possesseth the instruments of the voice , as the tongue , & makes a mā to speake latine , greeke , italian , or other tongues , which he vnderstandeth not . both these things were found in them that were possessed , in the time of our sauiour christ. secondly , we must consider , it falleth out oftentimes , that strange diseases doe seaze vpon men , hauing strāge effects in thē ▪ which the arte of physicke neither can search out , nor cure : & yet they are neither acts of witchcraft , nor reall possessiōs . as when god laid extraordinarie diseases on the corinthians , for the contempt of his word and sacraments , . cor. . . like vnto which , he vvorthily inflicts vpon men in these daies , for the same and other sinnes . now to stay the minde in this case , these rules are carefully to be thought vpon . first of all , it is to be remembred , that though satans malice and power , be very great and large : yet he cānot practise the same , against the children of god , when , where , and howe he listeth . the malice which satan beares to mankind , and principally to the members of christ , appeares in this , because he is said , to accuse them before god , day and night , reu. . and as a roaring lyon , to walke about the world , seeking whome he may deuoure , . pet. . . againe the scripture noteth him , to be a powerfull spirit , whose strength farre exceedeth and surpasseth the might of any man or creature , that is not of an angelical nature , as himselfe is . for he is tearmed a prince of the aire , and the god of this world , his power reacheth euen to the spirits & soules of men , whereby he worketh in the children of disobedience , eph. . . his principallitie is so great , that no strength , no defence of man is able to withstand it , vnlesse man take vnto himselfe the whole armour of god , eph. . . now although the deuill , be so malitious an enemie of mankind , that he ceaseth not to deuise , whatsoeuer may be hurtfull vnto them ; and withall so powerfull in his attempts , that no man by his owne proper strength , is able to resist him : yet he cannot put the least part of his power in execution , in what time , place , or manner he desireth . the reason is , because god hath determined his power , by certaine bounds and limits , which he cannot passe : and they are especially two . the one is , his owne nature , whereby he is a creature , and therefore finite . hence it is , that he can neither knowe , nor doe any thing , that is beyond the reach or capacitie of his nature , or aboue the power and skill of a creature . for example , he cannot directly and immediately knowe the deepe things of god , vnlesse they be reuealed vnto him : nor yet the secrets of mans heart . none knoweth the things of a man , saue the spirit of man , which is in him : euen so , the things of god knoweth none , but the spirit of god , . cor. . . again , he cannot doe that which is truely and properly a miracle , the cause wherof is hidden and vtterly vnknowne , and which comes not within the power and order of nature . for this is proper vnto god , who onely doth things simply wonderfull , psal. . . the second thing whereby satans power is restrained , is the will of god. for looke as the sea , beeing by nature , apt to ouerflowe the whole earth , is kept in , and shut vp within the shore , ( as it were ) with dores or gates , that it cannot break forth ; and that by the lord himselfe , who hath established his decree vpon it , iob. . so though satan be by nature strong , and his malice great , yet can he doe nothing at all , no nor execute his naturall power , to the hurt , and preiudice of any man , without the will and permission of god. thus the euill spirit , could not goe forth to deceiue ahab , vntill the lord had said vnto him , goe and thou shalt pre●aile , . king. . . thus the deuill , could not touch the bodie , children , goods , or friendes of righteous iob , whilest he was fenced and fortified , by the power and prouidence of god. but when the lord , in regard of iobs outward estate , had giuen him leaue , & said , loe all that he hath is in thine hand , then did he exercise his power , to the vtmost : yet so farre onely , as he was permitted , and no further . iob. . . the consideration of this first point , that satans power is determined by god , will serue to stay the minds of those , whose persons , houses , or friends are molested by him . for hereupon it followeth , that god , who hath the deuill bound vp ( as it were ) in chaines , will not suffer his power to be inlarged , against his owne children , to their destruction and confusion : but so far forth alone , as shall be expedient for their good and saluation . againe , that god beeing their father in christ iesus , they may in the case of such affliction , haue accesse vnto him , & call vpon him , for the restraint of satans power and malice , and consequently , for the deliuerance of them and theirs . a second rule is this ▪ such persons must haue recourse to god in his word , in which he promiseth his presence and protection , to his children , in their greatest dangers . and namely , that there shall no euill come vnto them , neither any plague shall come neere their dwelling : because he will giue his angels charge ouer them , to keepe them in all their waies . againe , that he wil be a wall of fire , round about his people . zach. . . that he will extend peace ouer his church , like a stood . isa. . . and that there shall be no sorcerie in iacob , nor south saying in israel . numb . . . and by this meanes , possessions and witchcraft , though they befall gods children , yet they shall turne to their good , rather then their hurt . thirdly , it must be considered , that the best seruants of god , haue beene in their times molested by the deuill . christ in his second temptation , was carried by the deuill , from the wildernes , to a wing of the temple of ierusalem . the children of iob , were destroied by the deuill , and he himselfe was filled with botches , and sores . a certaine woman , euen a daughter of abraham , that is , one following the faith of abraham ▪ was troubled with a spirit of infirmitie , eighteene yeares together . matth. . , . and the daughter of the woman of canaan , was grieuously vexed with a deuill . fourthly , men in this case , ought to lay fast hold , vpon the promise of life euerlasting , and must wait the lords leisure , not limiting him in respect of time , or meanes of deliuerance . this was the practise of iob , though he kill me , yet will i trust in him . and of holy abraham , who did not limit god , but was content to doe with isaac , what the lord would : and though it was in likelyhood , a meane to bereaue him of all posteritie , yet still he kept himselfe to the promise . in the molestation and annoiance of houses by spirits , two things are to be remembred . first , men must not consort together , and abide there , where it is certenly knowne , that the lord hath giuen the deuill power and libertie ; least in so doing , they tempt the lord. our sauiour christ , did not of his owne priuate motion and will , betake himselfe into the wildernes , but by the direction of the holy ghost . math. . . paul in like manner , did not of his owne head goe to ierusalem , but vpon the motion of the spirit . act. . . in the light of these examples men are taught , not to cast themselues , into any places of apparent danger : much lesse to frequēt those , which god hath deliuered vp , into the power of satan . and this condemneth the rash , and headie conceits of some persons , who vpon confidence of their owne strength , doe put thē selues into needlesse dangers , hauing neither extraordinarie calling from god , nor any sufficient warrant out of his word . if it be asked , what mē are to doe in this case ? i answer , first , that they ought rather to flie to god by praier , and to draw neere vnto him in their hearts : and he in mercle will draw neere vnto them . secondarily , that which we doe in meates and drinkes , is also to be done in the houses and places where we dwell . and what is that ? we must sanctifie them to our vse , by the word and praier . noah at gods commandement , went into the arke , abode in it , and came out againe : and when he came forth of it , into the earth afterward ; it is said of him , that he built an altar , gaue thankes to god for his deliuerance , and praied the lord , to vouchsafe him the vse of the earth , as he had before . though abraham had a promise of the land of canaan , to him and his posteritie for euer , yet he went not out of his countrey toward it , till the lord commanded him : and when he was come thither , he built an altar , for the worship and seruice of god. the like he did afterward at bethel . and many yeres after , did iacob offer sacrifice vnto god , in the same bethel , when he came to dwell there . and for this very ende , in the law , by a speciall ordinance the first frutes of the haruest were offered to sanctifie the rest of the corne . and somuch touching the second distresse . the third kind of trouble of mind , is that which ariseth of the tentation of blasphemie , which in regard of the vilenes and vglinesse thereof : is not amisse tearmed by some , the foule tentation . and it is , when a man is troubled in his minde , with blasphemous cogitations and thoughts , directly against the maiestie of god , the father , the sonne , and the holy ghost . as for example : to thinke that god is not iust , mercifull : that he accepteth mens persons : that he hath not knowledge of things , that are done here below , or at least that he doth not regard them : that god cannot doe this or that : that he is iniurious to some men , and partiall to others , &c. these and such like blasphemous thoughts there be , which are not fit to be vttered amōgst men : forasmuch as they are most horrible , and execrable , as any can be conceiued . that we may the better know this temptation , let it be considered , what are the forerunners thereof , and by what meanes , it takes place in the heart possessed of it . sometimes it commeth , meerely and onely of the suggestion of the deuill ; which troubleth the phantasie , euen of those which are in that regard innocent , and casteth into their hearts , impure and vngodly thoughts . sometimes againe , it comes vpon men , by an euill custome : when as they willingly lend their eares , to leude and cursed speeches , that immediatly tend to the dishonour of god , or the wilfull abuse of his word , his iudgements , and mercies : and vpon the hearing , either giue their applause and approbation , though not expressely ; or doe not hinder or stay them , as much as in them lieth . otherwhiles , it creepes into the heart of man by degrees , when he beginnes to waxe cold in gods seruice , to make little conscience of those duties , that immediatly concerne his worship , & consequently inures himselfe , to the taking of the name of god in vaine , by often and eauselesse swearing , for swearing , cursing , &c. by these and such like meanes , is this foule and horrible tentation conuaied into the minde of man. now the danger of it , whether it ariseth frō these , or any other causes , is exceeding grieuous , specially to those , that haue begun to chuse the way of truth , and to applie their hearts to serue god , and to feare his name . for it bringeth forth strange and fearefull effects , as namely , desperation , & manifold horrors & troubles of mind : yea diuers persons haue hereupon bin astonished in such sort , that they haue bin mooued to make dispatch of thēselues ; being in their own iudgement no better , then the very firebrands of hell , now for the curing of this wōderfull trouble , & distraction of conscience , two things are to be done : to wit , inquirie must be made into the next causes , whence this tentation should arise : and after that , the remedie is to be applied . for the first . inquitie must be made , whether the present distresse , had his beginning from the thoughts of a mans owne minde , or from the suggestion of the deuill . for this is in all likelyhood , the next way to minister comfort , to the afflicted partie . it may be saide , how shall a man discerne the thoughts that are from the deuill , from his owne thoughts ? ans. he shall know them by sundrie notes . first , by the entrance of them into the mind . for those that come from the deuill , come speedily , as lightning into a house : and they are after a sort , forced into the minde by violence , so as the partie cannot auoid them : and they come into the minde againe and againe , yea a thousand times in a day , so as , by their often comming , they weaken the memorie , dull the senses , wearie and confound the braine . these are thoughts that come from the deuill , and by him are conuaied from without , into the minde of man. and if such cogitations , were from a mans owne selfe , they would not come with so great vehemencie and celeritie , but with leisure : and they would rise with more moderation , and lesse violence : yea further , the frequent vse of them , would not produce so many , and so fearefull effects as it doth . secondly , such thoughts may be discerned , to come from the deuil , by this signe ; because they are against the very light of nature , against naturall knowledge , reason , & cōscience . for they are most wicked and deuillish , fastning vpon god , things that are most vile and monstrous : whereas commonly , the thoughts that arise frō our owne corrupt nature , are not against the light of nature , though they be most corrupt . the third signe is , that at the first conceiuing of them , the partie is smitten with an extraordinarie feare , his flesh is troubled , and oftentimes , sicknes & faintings do follow . but the thoughts that men conceiue of themselues , cause neither feare , nor fainting , nor sicknes . fourthly , blasphemous thoughts , cannot come ordinarily from the heart of any , saue of those alone , that are of reprobate minds . but the parties that are thus distressed , are honest , ciuill , and such as professe the gospel , at least in shew ; yea sometime they befall such , as are the true mēbers of christ. therfore it is manifest , that they come from without , euen from the deuill casting them into the minde , and not from within a mans owne selfe . in the next place , inquirie must be made , whether the partie doth approoue , loue , & like these and such like thoughts , or no ? to this he will answer , if he be asked , that he abhorres thē as the deuill and hell it selfe : thus euen naturall men will answer , and that truly . after inquirie thus made , the remedie is to be applied . and the first and principall remedic , pertaines to doctrine , and instruction : in which the partie is to be informed of his or her estate ; namely , that the foresaid blasphemies , are not his sinnes , but his crosses . for they are the deuills sinnes , and he shal answer for them : and they are not ours , till we intertaine , receiue , approoue , and giue consent vnto them . for proofe hereof , let this be considered , that vncleane thoughts which haue their residence in the minde of man , are of two sorts : inward , and outward . inward are such , as haue their originall from the flesh , and arise of the corruption of mans nature , though stirred vp by the deuill . and these , at the very first conceiuing , are our sinnes , though they haue no long abode in our mindes : and they are directly forbidden , in the tenth commandement . outward thoughts are those , which haue relation to an outward cause , or beginning : of which sort are those euill thoughts , that be conucied into the minde by the deuill : and if we take no pleasure in them , nor yeeld consent vnto thē , they are not to be accounted our sinnes , but the deuils , by whome they are suggested . the truth hereof appeares in christs example ; into whose minde the deuil cast this blasphemous tentation , therby moouing him to infidelitie , couetousnes , & idolatrie : which neuerthelesse were not his sins , because his holy heart gaue not the least approbation to thē , but abhorred & repelled thē , & therfore was free frō any taint of sin , in or by them . this distinction of thoughts must be remembred . for hence it followes , that blasphemous thoughts , not consented to by vs , are not our sinnes , but the deuils : euen as in like case , when one wickedly disposed , sollicites another to treason , or murder : if the said partie listen not , nor yeild thereto , he cannot be holden guiltie of those crimes . therefore men must not feare those kind of thoghts ouermuch : at least , if they please not themselues ouermuch in them : because , though they be indeede their crosses , yet are they not their personall sinnes , for which they shall incurre the wrath and displeasure of god. againe , they must let them goe as they come : they are not to striue against them , for the more they labour to resist them , the more shall they be intangled with them . the second thing to be vsed in way of remedie , for the staying of the mind in this tentation , is , that though it should be graunted , that the foresaid euill and blasphemous thoughts are our sinnes , yet we are to remember , that they may through the mercie and goodnesse of god , be pardoned : if they be heartily and vnfainedly repented of : yea further , that neither they , nor any other sins ( except that against the holy ghost ) doe condemne him , that praieth against them , and is heartily sorrie for them . it was pauls complaint , rom. . . that he did not the good which he would doe , speaking of the inward indeauour of his heart : and againe , that he did the euill which he would not , meaning in respect of the corruption of his nature . now vpon this , that he indeauoured to doe that , which was agreeable to the will of god , that he loathed and detested the contrarie , & stroue against his corruptions , how did he comfort himselfe ? marke words following , v. . if i do that i would not : that is to say , if against my generall purpose , i sinne against god ; if i be sorrie for it , if i be displeased with my selfe , in that i cannot obey god , in that perfection i desire , it is no more i that doe it , but sinne that dwelleth in me . from this example of paul i gather , that if any man , haue in his minde euill thoughts , and doeth ( as paul did ) grieue , because he thereby offendeth god ; if he doe abhorre them , and pray against them , he shall not be condemned for them ; they shall neuer be laid to his charge . the partie then that is troubled with these thoughts , may vpon these grounds , stay his minde , and comfort himselfe : for if he shall not be condemned for them , then let him not feare them aboue measure . the third point to be remembred is , that the partie must not be alone . for this tentation beginnes , and is confirmed by solitarinesse ; and the parties thus distressed , loue to be apart by themselues , from the societie of others : and for that cause , in case they be lyable to this distresse , they must vse to solace themselues , in good company , that is meere and fit for them : and their mindes are to be exercised , in holy meditation of the word , and singing of psalmes ; and they are to be occupied in good speech and conference . our first parent eue was tempted by sathan , when shee was apart from adam : and our sauiout christ , when he was alone out of company and societie , then was he by the malice of the deuill , in the wildernesse , assaulted with strong and mightie tentations . the fourth point , to be remembred of the partie troubled is , that he must as heartely and earnestly repent him , of those his euill thoughts , as of euill wordes and deedes . for the trueth is , because men haue no more care of their thoughts , then commonly they haue ; therefore the lord iustly suffers the deuill ▪ to plague them , and torment them , by conuaying into their hearts , most vile and damnable cogitations . furthermore , the said partie must labour to be renued in the spirit of his minde , that is , to haue his minde inlightened by the spirit , whereby he may know and vnderstand the will of god in his word . after repentance for euill thoughts , there must follow watchfulnesse , and a carefull circumspection ouer all his waies ; but principally , he must haue an eie vnto his heart , the fountaine of all . keepe thine heart with all diligence , saith salomon : that is , aboue all things see that thou countergard thy thoughts , desires , motiōs , and affections . that the heart of a man may be garded , two rules are to be obserued . first , that the word of god dwell plentifully in it : for by this meanes , it is guided and directed , that it swarue not from god and his word ; and our hearts are then ruled and gouerned by the word , when we know & meditate , vpon the commandements and promises of god. this rule is of speciall vse . for therfore doe men hatch , & breed euill thoughts in their hearts , because they are not takē vp with holy meditations : & hence it is , that the heart of man , is made euen a pray vnto the deuill , because the word of god is not lodged therein . excellēt was the practise of dauid in this case , who kept the word of god in his heart , that he mighe not sinne against him . the second rule of the keeping of the heart , is to establish our thoughts by counsell . it is the wisemans aduise in so many words . prou. . . wherin he would teach vs , that it is the property of a worldly wise man , in matters of waight , not to trust to his own wit , but to follow the direction and counsel of wise and skilful men . and if this be a sound course in matters of the world , much more ought it to be taken , in the maine matters of religion , and conscience , concerning the heart and soule of man. and therfore by the law of proportiō , it giues vs direction , not once to thinke or conceiue , so much as a thought , but vpon aduice and direction taken at god and his word . thy testimonies ( saith dauid ) are my delight , and my counsellers . and what benefit had he by taking such a course ? surely , by the word of god , which was his continuall meditation , he gat vnderstāding , he became wiser thē the ancient ; it made him to hate al the waies of falshood : it kept him from declining from god , either to the right hand , or to the left . the same rule must be practized of vs , in the vse of our senses , our speeches , and actions , and then shall the heart be kept cleane , and free from these temptations . and seeing this temptation is so dangerous & fearefull , as hath beene said , and doeth ost●● befall men : our dutie is to make conscience , of practising the foresaid rules continually . and thus much concerning the third kinde of distresse of conscience . the fourth distresse of mind is that , which ariseth from a mans owne sinnes , or rather from some one special sinne committed . and this kind of tentation is twofold : for either it is more violent , and lesse common , or lesse violent and more common . the violent distresse of minde , shewes it selfe by feares and terrors of the conscience , by doubtings of the mercie of god , by lamentable and fearefull complaints made to others . nowe question is mooued , howe this violent distresse of minde , arising from our owne sinnes , is to be cured ? answ. that it may be cured by the blessing of god , three things must be done . first , that particular sinne must be knowne , which is the cause of this violent distresse . and here we are to know , by the way : that it is an vsuall thing , with the parties thus distressed , to dissemble and cloake their sinnes : and therefore they will alleadge , that their trouble ariseth frō some euill thoughts , from wicked affections , and from the corruption of nature : whereas commonly men are not distressed , in violent manner , for euill thoughts , affections , &c , but the violent distresse commeth from some actuall and odious sinne or sins done , which wound the conscience , and are the causes of great distraction of minde : and they are many , which hauing bin vpon occasion before rehearsed , i will not now repeat them . onely this must be remembred , that the greater sinnes against the third , sixt , and seauenth commandements , are the maine and proper causes of violent distresses : and the more secret these sinnes are , the more horrour goeth with them . secondly , the particular sinne being known , inquiry must be made , as much as possibly may be , by signes , whether the partie distressed repenteth , yea or no. for except he hath repented , he cannot be fitted to receiue comfort : and vnlesse he be first fitted to receiue comfort , he cannot be releiued in conscience . now if it be found , that the partie hath repented , then care must be had in the next place , that his repentance may be renued , for the particular sinne committed . thirdly , hauing thus done , the comfort must be ministred , for the moderating , or taking away of the distresse . and here remember by the way , that the comforts ministred , vsually & ordinarily must not go alone , but be mingled & tēpered , with some terrors of the law : that being thereby feared , with the consideration of sinne , and of the wrath of god due vnto the same , the comfort may appeare to be the sweeter . the ministring whereof , in case of this distresse , would not be direct and present , but by certaine steppes and degrees : except onely in the point of death : for then a directer course must be vsed . these degrees are two . first , the partie is to be informed of a possibilitie of pardon , that is , that his sinnes are pardonable , and though in themselues they be great , and hainous , yet by the mercie of god in christ , they may be remitted . nowe put the case , that the afflicted apprenhendeth onely the odiousnesse of his sinnes , and the wrath of god due to the same , and in this fit puts off the pardon from himselfe , and cannot be perswaded that his sinne may be forgiuen , what then is to be done ? ans. then for the effecting of this first degree , certaine grounds are to be laid downe , whereupon assurance in that case may be built vp in his heart . the first groūd of possibilitie of pardō is , that the mercy of god is infinite , yea ouer al his works , psal. . . that the death of christis of infinite price , merit , and value before god. that god is muchin sparing , isa. . . that with the lord is mercie , and with him is plenteous redemption , psal. . . that christs satisfaction is not only a a price , but a b coūterprice , . tim. . . able to satisfie for the sinnes of all men , yea for them that haue sinned against the holy ghost : for that sinne , is not therefore vnpardonable , because the offence thereof is greater , then the merit of christ : but because the partie offending neither doth , nor can apply the merit of christ vnto himselfe . an ancient father vpon cains words , my punishment is greater then i can beare , saith , thou liest cain , for gods mercie is greater then thy sinnes . the mercie of god was very great to manasses , and to salomon , and to many others , though they were great offenders . the second ground . men of yeares , liuing in the church of god , and knowing the doctrine of saluation , shall not be condemned simply for their sinnes , but for lying in their sinnes . vpon this ground , i say , that men distressed must be grieued , not so much for committing of sinne , as for lying and continuing in sinnes committed . a third ground . it pleaseth god many times to leaue men to themselues , and to suffer them to commit some sinne that woundeth consceence . it is true and cannot be denied . but we must withall remember , that sinnes committed , doe not vtterly take away grace , but rather make it the more to shine and shew it selfe . for god in mercie turneth all things , euen sinne it selfe , to the good of them that be his : and therfore sinne committed cannot either waste , or extinguish grace receiued , but by diuihe dispensation , serueth to amplifie and inlarge the same ; so as where sinne aboundeth , there grace aboundeth much more . rom. . . and the lord said to paul , beeing in great extremity . . cor. . . my grace is sufficient for thee , for my power is made perfect through weakenes . hence it appeareth , that the grace of god is not vtterly lost , but appeareth liuely in the time of distresse . the fourth ground is this . the promises of god touching remission of sinnes , and l●fe eternall , in respect of beleeuers are generall , and in regard of all and euery man indefinite : that is , they doe not define , or exclude any person , or any sinner , or any time ; onely they admit one exception , of finall impenitencie . here a question may be mooued , howe long he that ministreth comfort , must stand vpon the possibilitie of pardon ? i answer , vntill he hath brought the partie distressed , to some measure of true repentance : and this beeing done , then he is to proceede to the second degree of comfort . the second degree of comfort is , to teach , that the sinne or sinnes of the partie distressed , are indeede pardoned . but it may be asked , vpon what signes may this comfort be applyed ? i answere , vpon these two . first , if the partie distressed confesse , that he or shee is heartily grieued , that by their sinne or sinns , they haue offended so louing and so mercifull a god. secondly , if they professe , that they desire with all their heart , to be reconciled vnto god in christ : and at least doe desire to repent for their sinnes ; and withall doe carrie in heart , a purpose to sinne no more , but in all things , ( as much as in them lieth ) to performe newe obedience vnto god. nowe for the better enforcing of this comfort , some textes of scripture , fitting this purpose must be rehearsed , as for example , matth. . , . i came not to call the righteous , that is to say , those that iudge themselues righteous , but sinners , that is , those which are grieued , because in their owne conscience , they are vile and hainous offenders , to repentance . againe . matth. . . come vnto me , allye that are wearie , and ●eauie laden , and i will refresh you . to conclude this point , there remaines yet a further question to be resolued , and that is this . a man after repentance , for some grieuous sinne , falls into it againe , and is distressed more then before : it is a case somewhat grieuous . for we knowe , that if a man be recouered of an ague , and through distemper in diet , or otherwise , makes a relapse in●o it againe , his case is often desperate , and he hardly scapeth with his life . in the same manner , it is a dangerous case , if after repentance , men make a relapse into the same sin againe . it may then be asked , how such persons may be recouered after a relapse ? i answer , though we finde not any one particular example in scripture , of any one person , that was restored againe after a relapse : yet neuerthelesse there is some comfort for such persons . vpon what grounds may some say ? ans. men that haue not so much as a drop of mercy , in cōparison of god , must forgiue their brethrē often & many times , yea as our sauiour christ saith to peter , till seuenty times seauen times , if they returne & say it repents them . now god is infinite in all his attributes . he is much in sparing : with him is plenteous redemption : and therefore he will questionlesse , vpon true repentance , often forgiue & forget , euen the same sinne iterated againe and againe . nowe these persons are to be releiued in this sort . first they must haue their consciences setled in this point , that their relapse is pardonable , though very dangerous . for proofe hereof read esay ▪ . . where mention is made of diuers apostataes , that were by god called to repentance , with promise of pardō , if they turned vnto him . and in luk. . the prodigall child , ( by whome i vnderstand one , that after grace receiued , ●ell from his repentance and obedience to god ) when he did but purpose in his heart to returne againe , was pardoned , and receiued into fauour . in the . cor. . . paul saith to the corinths , that were fallen away ▪ we pray you in christs steade that ye be reconciled vnto god. secondly , beeing thus setled in cōscience , they must againe repent them of their sinnes . thirdly and lastly , they are to be comforted , with the promise of remission of sinnes , after that some signes of renewed repentance for sins past , haue beene giuen . the second tentation or trouble of minde , which is more common and lesse violent , befalls the children of god : and it is a griefe of heart , more or lesse , wherby men are troubled , in respect of the want of grace in their hearts , and defects of obediēce in their liues . paul the deere seruant of god , was possessed with this trouble of minde , as we may read , rom. . and indeede there is no childe of god , but more or lesse , one time or other , he feeles the stings of sinne , & the buffe●ings of satan , which cause griefe in his heart . but this griefe is a notable grace of god , and therefore they which want it , must labour to haue it , and they which haue it , must not seek to put it out , but to keep it in measure & order . and the grounds of comfort , whereby the heart may be staied in this sorrow , that it be not immoderate , may be these . i. ground . it is gods will , that the worke of sanctification , or regeneration , should be imperfect in this life , and remaine vnfinished til death . this point needs no proofe , for it is manifest both in the word of god , and in daily experience . the reasons for which god will haue it to be so , may be these . first of all , god giues grace , according to the measure , and manner of our receiuing of it , which in this life is imperfect . some giftes of god in christ , bestowed on his seruants , as remission of sinnes by his death , and iustification by his obedience , are not put into vs , but are only applyed and made ours by imputation . some other giftes there be , which are infused and put into vs , as namely , sanctification , regeneration , the loue of god and man : and by one of these two meanes , to wit , either by imputation or infusion , are all the giftes of god in christ made ours . yet before we can haue them , we must receiue them : and the meanes whereby we receiue them is faith , which god hath ordained , to be the hand of our soules , to receiue his benefits bestowed on vs. which faith because it is weake and imperfect , in this life , therefore the gifts which we receiue thereby , are also imperfect . for though gods benefits be like a bottomlesse sea , yet the faith , whereby we lay hold of them , is like vnto a vessell with a narrowe necke , which though it be cast into the great ocean , receiues but a litle water at once , & that by degrees , drop by droppe , according to the widenesse of the mouth . and hence it is , that though the giftes of god without vs , which are ours by imputation , be perfect ; yet all such graces as are put into vs , are weake and imperfect . secondly , if any seruant of god , should be perfectly regenerate , and made absolutely holy in this life : then he should fulfill the morall lawe , and so become a sauiour to himselfe : and by the tenour of the law haue life : & so should not christ be a sauiour properly , but only an instrumēt , to dispose vs , to the keeping of the law , whereby we might saue our selues . but there is one only al-sufficiēt sauiour , christ iesus : & the beginning , the middle , & the accōplishment of our saluation , is to be ascribed to him alone . thirdly , it is the will of god , that his owne children , with whome he is well pleased in christ , should bee brought to nothing in themselues , that they might be all in all out of themselues in christ : beeing , as it were , emptied of selfe-loue , and of all confidence in their owne goodnesse . but if sanctification should be perfect at the first , then a man should not goe out of himselfe , but would rather stay as he is , and rest contented in his own goodnesse . for this cause paul , after his exaltation , was buffered by satans temptations , that he might not be exalted out of measure , . cor. . but should content himselfe with this , that he was in the loue and fauour of god in christ. ii. ground is : to consider , what makes a man professing christ , accepted of god , and howe much he himselfe must doe , for this ende ? the substance of all things to be done of vs for this ende , that we may become the children of god , may be reduced to three heads . first of all , we must heartily bewaile our sinnefull liues past , and seriously humble our selues , in regard of our owne sins , both of heart and life : and if by occasion wee fall into any sinne , we must not lie therein , but by speedie repentance , recouer our former estate . secondly , in regard of the sinnefulnesse of our hearts and liues , in times past , we must rest our selues on gods mercie alone , flying to the throne of mercie for the pardon of them all . thirdly , we must indeauour in the course of our liues afterward , to performe obedience to god in all his commandements : that thereby we may shew our selues thankefull to him for his mercie . consider the examples of this practise in gods children . all that dauid that worthy seruant of god could doe , after his sinnes committed , to bring himselfe againe into the fauour of god , whome he had offended , consisted of these very heads , which haue beene named ; repentance , confidence , and affiance in gods mercie , and performance of new obedience . and this his practise was verified , amongst many other places , specially in the . psalme , and in all the psalmes commonly called penitentiall . againe , the prophet daniel was accepted of god onely for the doing of these things . dan. . and in like manner was paul , and the rest of the apostles . yet here remaines a great difficultie . many a good seruant of god , may , and doth truly say of himselfe , i bewaile my sinnes , and doe in some sort rest on gods mercie , and withall i endeauour to performe new obedience : but alas ! here is my griefe , i cannot doe these things as i would . in matter of sorrow and griefe , i am troubled with hardnes of heart : in occasions of boldnes and confidence , with doubting : in indeauour to obey , with many sinnes , and sundrie faults . for the staying and moderating of this griefe , these rules may further be remembred . the first rule . if there be in the minde , a purpose not to sinne , in the wil , a desire to please god , and in the whole man , an indeauour to performe the purpose of the minde , and the desire of the will : marke what follows vpon this : god in mercie accepteth the purpose and will to obey , for obedience it selfe ; yea though a man faile in the very act , and doe not so well as he should . this is a great mercie of god , and we can neuer be sufficiently thankfull for the same . but yet that we may not here delude our hearts with conceits , and blesse our selues in vaine : we must know , that god doth not alwaies accept the will for the deede , vnlesse there be a constant purpose in heart , a true desire in will , and some resolued endeauour sutable in the life . malach. . . goa spares them that feare him , as a father spares his owne child . how is that ? though the childe beeing commanded some busines , goeth about it very vnhandsomly , and so the deede be done to small purpose : yet the father accepts it as well done , if he see the childe yeelde vnto his commandement , and doe his indeauour , to the vttermost of his power . euen so will god deale with those that be his children . but how will some say , can god accept a worke of ours that is imperfect ? ans. so farre forth , as the obedience is done in truth , so farre forth god accepts it , because it is his own work in vs : and as it is ours , he pardons it vnto vs , because we are in christ. a second rule is laide downe , rom. . . where paul saith to this purpose , the good which i would doe , i doe not , and the euill which i would not , that doe i. in these words , is set downe the state of all regenerate men in this life : and the meaning is this . the good things which god hath commaunded , i doe them , but not as i would , and the euill forbidden i auoid , but not as i would . this we shall see to be true by comparing the voyces of three kindes of men together . the carnall man saith , i do not that which is good , neither will i do it , and that which is euill i do , and i will do it . contrariwise , the man glorified , he saith , that which is good i do and will do it , and that which is euill i do not , neither will i do it . the regenerate man , in a midle betweene them both , he saith ; the good things commanded i do , but not as i would ; the euill things forbidden i auoid , but not as i would . and this is the estate of the child of god in this life , who in this regard , is like vnto a diseased man , who loues his health and therefore obserues both diet and physicke : and yet he often falls into his fit againe , ( though he be neuer so carefull to obserue the rules of the physitian ) by reason of the distemperature of his bodie : and hereupon is faine to goe to the physitian the second time for new counsell . in like manner , gods children , haue indeede in their hearts , a care to please and obey god ; but by reason of sinne that dwelleth in them , they faile often , and so are faine to humble themselues againe before him , by new repentance . againe , the seruants of god are like to a man , by some suddaine accident cast into the sea , who in striuing to saue himselfe from drowning , puts to all his strēgth , to swimme to the shore , and being come almost vnto it , there meetes him a waue or billow , which driues him cleane backe againe , it may be a mile or further , and then the former hope and ioy conceiued of escape , is sore abated : yet he returnes againe , and still labours to come to the land ▪ and neuer rests till he attaine vnto it . iii. ground . he that is indeede regenerate , hath this priuiledge , that the corruption of nature , is no part of him , neither doth it belong to his person , in respect of diuine imputation . paul saith of himselfe , rom. . . it is no more i , but sin that dwelleth in me . in which words , he distinguisheth betweene his owne person , and sinne that is in him . for in man regenerate , there be three things , the bodie , the soule , & the gift of gods image restored againe . now touching the corruption of nature , that is in his person , and so may be said to be his ; but it belongs not to the man regenerate , it is not his , because it is not imputed to him , and so indeede is , as though it were not in him . the apostle . thes. . . praies for the thessalonians , that god would sanctifie them throughout , and preserue their whole spirit , soule , and bodie . of which place ( amongst many ) this exposition may be giuen . the apostle speaking of men regenerate , and sanctified , makes three parts in them : bodie , soule , and spirit : and by spirit , we are to vnderstand , not the conscience , but the gift of regeneration , and sanctification , which is in the whole man bodie & soule , opposed to the flesh , which in a naturall man , is that which is called the old man , rom. . and the praier which paul makes in the behalfe of the thessalonians , teacheth vs in effect thus much ; that though corruption remaine in the regenerate , after regeneration ; yet in respect of diuine acceptation , he is accoūted as righteous , and so continueth : his sinne , ( by the mercie of god in christ ) not beeing imputed to him to condemnation . and so much for that point . now these grounds of comfort , and others of the like nature , may serue to sustaine and vphold the hearts of the children of god , when they shall be pressed and troubled , in consideration of their estate in this life , which cannot till death , be fully freed , from much weaknes and manifold imperfections . the fifth and last kinde of temptation or trouble of mind , ariseth from a mans ovvne bodie . before i enter to speake thereof , one question , in the meane time , must be answered , namely , how the bodie should , or how it can trouble the minde , considering that the soule or mind , is not bodily , but spirituall : and it is against reason , that that which is bodily , should either alter or trouble a spirit . for an answer hereunto , these things must be considered . first of all , the actions of man , doe proceede from one onely fountaine , and common cause , the soule ; and are done by the power thereof . the bodie of it self , is not an agent in any work , but as it were a dead instrument , in & by which the soule produceth all actions and workes . secondly , the most of the workes of the soule , and minde of man , are such , as are performed by the bodie , and the parts thereof , and by the spirits that are seated in the bodie , as by instruments . indeede some actions of the soule & mind , are done without the helpe of the bodie ; but i say , that the most actions thereof , are performed by the bodie , and spirits therein contained . yet these spirits in thēselues , are no agents at all : but the onely agent in any worke , is the soule it selfe . for example : the vsing of the outward senses , as of sight , hearing , tasting , touching , smelling , as also of the inward , as imagination , memorie , &c. all this is done by the braine , and the parts of the braine , as proper instruments . all affections both good and bad , are acted by the soule ; but yet they come from the heart , as the seat thereof . so also the power of nourishment , comes from the liuer , as the instrument , whereby the soule nourisheth the bodie . now then the bodie affecteth the soule and minde thus : the bodie and the soule are so ioyned together , that they make one person , and thus , the bodie beeing troubled , the soule is also troubled : yet is not this done , by any diuiding of the soule . for it cannot be diuided . neither by diminishing the parts of the soule , but onely by corrupting the action of the minde , or more properly , by corrupting the next instrument of the minde . this may be conceiued by a comparison . a skilful artificer in any sciēce , hath an vnfit toole , and a naughtie instrument to worke withall : his skill is good , and his abilitie is sufficient , but his instrument whereby he worketh is vnperfect : and therefore he brings forth an imperfect worke . now his toole takes not away the skill of his workmanship , nor his power of working , but keepes him frō doing that well , which otherwise he should and could doe well . in like manner , the body beeing corrupted , hinders the worke of the soule . it doth not take away the worke of the soule , nor the abilitie of working : but because it is a corrupt instrument , it makes the soule to bring forth a corrupt worke . the temptation followeth . the bodie causeth the trouble of the mind two waies , either by melancholie , or by other strange alterations in the parts of the bodie , which oftentimes befall men : in what sort we shall see afterwards . for it is a very common thing , yea more common then the former . touching melancholy , sundrie things are to be considered for our instruction , and for the remedie of that euill . and first of all , if it be asked what melancholie is ? i answer , it is a kind of earthie & black blood , that is specially in the splene , beeing stopt ; which conuaieth it selfe to the heart , and the braine , and there partly by his corrupt subsiāce , and specially by his contagious qualitie , annoyeth both heart and braine , beeing the seat & instrument of reason . the second is , what are the effects and operations of melancholie ? ans. they are strange , and often fearefull . there is no humour , yea nothing in mans bodie , that hath so strange effects , as this humour hath , beeing once distempered . an auncient diuine calls it the deuills bait , because the deuill , by gods iust permissiō , conueies himselfe into this humour , and worketh strange conceits . when the euill spirit came vpon saul , it so tempted him , that he would haue slaine him that was next vnto him : how so ? surely , because god in iustice withdrew his spirit of gouernment from him , and suffered satan , to enter into the humour of choler , or melancholie , or both , and by this meanes caused him to offer violence to dauid . now the effects thereof in particular , are of two sorts . the first effect , is in the braine and head . for this humour being corrupted , it sends vp noysome spirits , and filleth the instrument of reason ( as it were ) with a myst , and makes it vnfit to vse reason . hence followes the first effect , strange imaginations , conceits ▪ and opinions , framed in the minde : which are the first worke of this humor , not properly : but because it corrupteth the instrument , and the instrument beeing corrupted , the facultie cannot bring forth good , but corrupt actions . for example . that which they call the beast● like melancholie is , when a man thinkes himselfe to be a beast of this or that kind , and carries himselfe accordingly . of this sort , are those , that thinke themselues to be a wolues , and practise wolvish behauiour . thus we read , dan. . . that nebuchad-nezzar liued , behaued himselfe , and fed as a beast . some say , that he loss his soule , and had the soule of a beast . but they er●e . for there is no such transportation of soules into bodies , either of men , or beasts . others thinke , that nebuchadnezzar was smitten in the brain with this disease , and in a beastly imagination carried himselfe as a beast . and this interpretation is not against the text : for in the . verse of that chapter it is said , that his minde came to him againe : and therefore in the disease , his vnderstanding , & the right vse of his reason was lost . and the like is true in historie , by diuers examples , though it were not true in nebuchadnezzar . againe , take another example , that is common and ordinarie . let a melancholike person vpon the sudden , see some fearefull thing , the strength of his imagination presently fasteneth the thing vpon himselfe . as if he see or heare that a man is hanged , or possessed with a deuill , it presently comes to his minde , that he must be hanged , that he is or shall be possessed . likewise vpon relation of fearefull things , presently his phantasi : workes , and he imagineth , that the thing is alreadie , or shall befall him . and this imagination , when it enters once & takes place , it brings forth horrible and fearefull effects . the second effect or worke of melancholie , is vpon the heart . when the mind hath conceiued and framed fearefull things , there is a concord and consent between heart & affection , & then comes affection , and is answerable to imagination . hence doe proceede exceeding horrors , feares , and despaires , and yet the cōscience for all this vntouched , and not troubled or disquieted . thirdly , it may be demanded , whether there be any difference betweene the trouble of cōscience and melancholie ? for many hold , that they are all one . ans. they are not all one , but differ much . affliction of conscience is one thing , trouble by melancholie is another : and they are plainly distinguished thus . first , when the conscience is troubled , the affliction it selfe is in the conscience , and so in the whole man. but in melancholie , the imagination is disturbed , & not the conscience . secondly , the conscience afflicted , hath a true and certen cause , wherby it is troubled , namely , the sight of sinne : but in melancholie , the imagination conceiueth a thing to be so , which is not so : for it makes a man to feare and despaire , vpon supposed and fained causes . thirdly , the man afflicted in conscience , hath courage in many things : but the melancholike mā feares euery man , euery creature , yea himselfe , and hath no courage : when there is no cause of feare , he feares . fourthly , imaginations in the braine caused by melancholie , may be cured , taken away , and cut off by meanes of physicke : but the distresse of conscience , cannot be cured by any thing in the world but one , and that is the blood of christ , and the assurance of gods fauour . fourthly , the way to cure melancholy is this . first the person troubled must be brought to this ; that he will content himselfe , to be aduertised and ruled , not by his owne , but by the iudgement of others , touching his owne estate : and by this shall be reape much quiet and contentation . secondly search & triall must be made , whether he hath in him any beginnings of faith and repentance or no. if he want knowledge of his estate , then meanes must be vsed , to bring him to some sight and sorrow for his sinnes , that his melancholy sorrow , may be turned into a godly sorrow . if he want faith and true repentance , some good beginnings thereof must be wrought in his heart . thirdly , when he is brought to faith in gods mercie , and an honest purpose not to sinne any more ; then ▪ certaine mercifull promises of god , are to be laid before his eies : and he must be exhorr●d , to rest vpon these promises , and at no time to admit any imagination or thought , that may crosse the said promises . now the promises are these and such like : psal. . . no good thing shall be wanting to them that feare god. psal. . no euill shall come neere the godly man. . chron. . the lord is with you , while you are with him , and if you seeke him , he will be found of you . iam. . . drawe nere to god , and he will draw neere to you . and the best meanes to cause any man thus diseased , to be at peace with himselfe , is to hold , beleeue , & know the truth of these promises , and not to suffer any bythought to enter into his heart , that may crosse them . moreouer , though the former promises may stay the minde , yet will they not take away the humour , except further helpe be vsed . therefore the fourth and last helpe , is the arte of physicke , which serues to correct and abate the humour , because it is a meanes by the blessing of god , to restore the health , and to cure the distemper of the bodie . and thus much touching the trouble of minde , caused by melancholy . the second meanes whereby the bodie annoies the minde is , when it occasions trouble to the minde , by strange alterations incident to the bodie . when a man beginnes to enter into a phrensie , if the braine admit neuer so little alteration , presently the minde is troubled . thus by the trembling of the heart , many fearefull imaginations are caused , when a man knowes not the cause . the same is procured by the swelling of the splene , by the rising of the entralls , by strange convulsions , and such like . the remedie hereof is this . first it is still to be considered , whether the partie thus troubled hath true faith and repentance or no. if he hath , it is so much the better . if ▪ he hath not , the first dutie is to vse all meanes , to stir vp in him some godly sorrow for his sinnes . secondly , this beeing done , meanes must be vsed to take away the opinion conceiued , and to giue information of the alteration of the bodie , and of the true cause thereof . this beeing knowne , the griefe or feare conceiued , will easily be staid . for take away the false opinion , and informe iudgement , and the whole man will be the better . thirdly , the opinion beeing altered and reformed , it may be the alteration in the bodie will remaine : the partie therefore in that case must be taught , that it is a correction of god , and that god doth not barely suffer the correction to be inflicted , but is the very author of it : and therefore the partie is to be well pleased , and to reioice in that will of god. for euery present estate , whether it be good or badde , is the best state for vs , because it comes by the wil of god. and thus much touching the distinct kindes of distresses of minde . i adde this one thing further , that if we make examination of the estate of such persons , as are troubled with any of these fiue temptations , we shall not vsually find them single , but mixed together , especially melancholy , with some other temptations . and so much of the first sort of questions , concerning man simply considered in himselfe . finis . notes, typically marginal, from the original text notes for div a -e prou. . . rom ● ▪ heb ▪ . ● ▪ psal. . v. , . a decr●● . de peni●ent : dist . . cap. ● caue●t spiritualis iudex , vt sicut non cōmi●●● cr●m●● nequiti● , 〈◊〉 non care ●t munere scienciae . b iudices in cau●●s poenitentium . bella● . d● paen . lib. . ca. . concil . t●id . ●ess . . can . mark. . . r●u . ● . . . cor. . . c theophylact. comment in ioan. . . & hieron . lib. ● ▪ comment . in math. super verba . tibi dabo claues . emanuel sa. in aphori● . confessatio●● . concil . t●id ▪ ses● . . cap. . a matth. . iam . . rom. . ● . concil . trid. ●e●● . . can . ● psal. 〈◊〉 . a 〈◊〉 veniale , quod non ●olli● or sinem ●d vltimum finem , vnde non mer●tur poenam ●●ernam , sed t●mpo●alem . iacob . de graphi●s : decision . aur●ar ca● . con●c . lib. . cap. . . ioh. . . concil . trid. i●●● . . can . ●● . notes for div a -e iam. . . o splendida pecc●●● . act. ● . . ioh. . . in p●cc●to ●ihil positivum . . cu●p● . . rea●●s . . p●●● . . macul● . act ▪ . . . ti● ▪ ● . 〈◊〉 . iob ● . . psal. . , . a ignoran●i● iuris . b ignorancia fact● . voluntas 〈◊〉 cogitur . ●●o● . ● ▪ ● ▪ rom. . . and . ▪ psal. . ● . numb . . 〈◊〉 . math. ● . ▪ . gen. . ● . gen. ● . . exod. . . iam. . . act. . . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . ● . psal. ● . exod. . ● . . king . . . king . . . sam. . . matth. ● . . cor. . . . tim. . . fro● . 〈◊〉 . . ● . ti● . . . . pe● . . . math. . ● . ● . cor. 〈◊〉 . 〈◊〉 . ●●m . . . math. . . act. . ● . prou. . . psal . ● . rom. . . act. . act. . . mat. . &c. math ▪ . . sam. . . psal. . . luk. . . psal. . . . cor. ● . ● . . sam. ● . psal. . act. . ● . ezek. ● . . ioh. . . iam. . . ● . king. . . gen. ● . . ● . . sam. . . mark. . . . cor. . vlt. . cor. . ● . psal. . . daniel . . . 〈…〉 ▪ . rom. . ● . chap. . v. . col . rom. . . gal. . ● . prou. . . ● . tim . . act. . ● . esa. ● . ● . ioh ▪ ● . ● . ● . cor. ● . ● . matth. . . r●●●l . ● . . psal. . ● . psal. ● . ● . . cor. ●● . 〈◊〉 . ● . ● ▪ luk. . , . . sam. ● . ● . . iohn . ● . . maior . minor. conclusio . eccles. . . c●●● . iob. . . iob. . . iob. . . psal. . iob. ● . iob. . . psal. . iob. ● . ● . rom ▪ ● . 〈◊〉 . exod. ▪ . . cor. . . . sam. . . ●om . . . luk ▪ . ● . psal. . ● . ● . sa● . ● . hab. ● . . psal. ● . rom. . . psal. . and . . ch●o . , . dan. . 〈◊〉 , ● . lament . . . rom. . . esa. . . amos . . ierem . . g●n . , ● . . sam. . . gen. . . & . . micah . . ● . . pet ● , . psal . . psal. . . psal . ● . hab. . ● . . cor. . . phil. . . consideration . g●n . . 〈◊〉 . humilia●●on . luk. . . &c. psal. . . amendment . heb. . . . co● . . . ioh. ● . a●negation . inuocation . hos. . . patience . rom. . obedience . heb. . . heb. ● . . iob ● . gen. ▪ . ier. . . exod. 〈◊〉 . . hab. . ● . ● dan . v. . reu. . . exod. . . deut. . ● . pag. . psalme . . . cor. . . heb. . . psal . . psal. . . . cor. . rom. . . , &c ● . pet. ● . 〈◊〉 ▪ heb. ● . . cor. . . phil . , ap●● ▪ . ioh. . ● . m●●th . . . cor. . philip. . ● . . ● . heb . . ioh. . . matth. . . prou. . . luk. . . rom. . 〈◊〉 . iob. ● . , , . ioh. . 〈◊〉 . prou. ● . . luk. ● . . and . 〈◊〉 . iob. . ● . iohn . ● . heb. . ● . gen. . ● . ioh . . ● . sam. . . . cor. . ● . 〈◊〉 ▪ ● ▪ , 〈◊〉 ▪ luk ● ▪ . gen. . ● . 〈◊〉 . ● ▪ 〈◊〉 . . ● . g●● 〈◊〉 . te●●atio f●da . eph. . . . prou. . ● . psal. . . psal. . ● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . chro. . . sam. . . . esca di●bo●● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a few plain words concerning conformity in matter of religion and worship and also concerning evidence and judgment in cases of conscience : published to all magistrates, juror's and people, within the nation of england. smith, william, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a few plain words concerning conformity in matter of religion and worship and also concerning evidence and judgment in cases of conscience : published to all magistrates, juror's and people, within the nation of england. smith, william, d. . p. s.n., [london : ] caption title. attributed to william smith. cf. nuc pre- . pamphlet is signed "w.s." and dated "the of the moneth, ", p. . reproduction of original in duke university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- doctrines. dissenters, religious -- england. conscience. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a few plain words concerning conformity in matter of religion and worship : and also concerning evidence and judgment in cases of conscience . published to all magistrates , jurors , and people , within the nation of england . seing that the main thing now intended by the late act of parliament is to bring people into conformity unto the lyturgie of the church of england , as appears by the said act , in providing remedies against all other assemblies and meetings as seditious conventicles : now the main question will be this ; whether the lyturgie of the church of england be the true reformed religion and worship , according to the purity in primitive times ? and whether such as discent from it do yet remain in the apostasie ? this is the main question now to be considered ; for the lyturgie-worship , as now practised in the church of england , is generally taken to be the best reformed , and nearest to the apostolick order , and so is pressed and urged as the most refined religion and worship to be observed . now how far it is reformed , and how near it is brought unto the apostolick order , i shall not at this time compare or distinguish ; but if it were truly and rightly reformed into the primitive purity , and that the same spirit of truth had the ordering of it as the apostles were ordered by , then no persecution would rise out of it , for in the apostolick order there were never any ; therefore the reformation is yet a far off from that religion and worship which was in the primitive times , and so the dissenting from it , or not conforming to it , doth not conclude the dissenters to be in error , because something may lie nearer the truth of the apostolick worship then what the lyturgie of the church of england is reformed into . for if such as have received the spirit of god , and therein worship him , have found something nearer to the apostolick practice , than what is observed by the lyturgie of the church of england , then they are to be allowed the liberty in their worship without restraint or prohibition , for the true worship 〈◊〉 in the spirit , and they that worship god in the spirit , they are truly reformed into the apostolick order , and they cannot persecute any , but walk in love and meekness towards all , which is the clearest evidence of the best reformed religion , and that which lies nearest unto the apostolick order : for the word lyturgie signifies , the publick service of the church . now if the lyturgie of the church of england , do not agree with the lyturgie of the true church in primitive times , then it is not transgression to dissent from it , and there is nothing doth more infallibly demonstrate the disagreement , than persecution by it , and suffering under it ; for the publick service in the true church , is by the spirit of god , and none can order the church in things pertaining to god but by the spirit of god , and the spirit of god never persecuted any , nor such as worship god in the spirit cannot be of that mind , for that is not a good service in the church , neither do such as are guided by the spirit of god dissent from the lyturgie , but may be truly in the publick service of the church , though not in the publick service of the church of england . so then it remains to be enquired by such as yet know not what religion and worship is best reformed and most agreeable to the lyturgie , or publick worship of the church in primitive times ? and something may herein be said to answer any enquirer . . that is the best reformed religion and worship , which is reformed by the spirit of god , because that hath power to reform and change the heart , and so to order the heart in the fear of god , and in the publick service of the church . . that is the best reformed religion and worship which stands in the freedom of the spirit , in which there is no binding or limitation , but a free service in the church . . that is the best reformed religion and worship , which stands in love , peace , and good-will , in which there is no restriction nor persecution , but a serving one another in love , which is the publick service of the church . . that is the best reformed religion and worship , when every man doth to another as he would be done unto himself , in which there is no envy , hatred , or malice , but a peaceable and a holy life in all godliness and honesty , which is the publick service of the church . these few things being well considered , it will appear , that the people who are called quakers , do not dissent from the lyturgie , but are due observers of it ; for as they are guided by the spirit of god , so their service is a publick service of the church ; but the service of the church of england is a private service compared with the many religions and worships that are in the world : for nothing can be a publick service of the church , but that which is performed in the publick spirit of god ; because the spirit is an universal principle , and in every nation it guideth such as receives it and believes in it , into one way and service , and that is publick in every nation , and not tied or bound unto one nation only , for that which may be observed in one nation , is but a private thing compared with other nations in the world , that differ from them in matter of religion and worship : but the spirit and power of god reforms nations , and gathers them into unity and peace in which they are true members of the church , and set in the publick service of it ; and if the word lyturgie may be allowed to the quakers according to its proper signification , then they are in practice the best observers of it , for their service is a publick service in the church . now let all magistrates who are commissioned to give judgement touching offences , seriously consider , for the matter is of such weight and concernment , as worthy to be deliberated , and not hastily to fall upon it in any rash conclusion ; for it is only seditious conventicles which the late act provideth remedies against , and gives this reason ▪ because at their meetings they contrive insurrections , as late experience hath shewed : now the quakers are not any way guilty of offending in these cases ; and that it may be the better understood , i shall explain the signification of the words unto the capacities of all sorts of sensible people . sedition is discord , strife , and debate . conventicle is a small assembly commonly for ill things , or as the law expounds it , where many do impart with others to kill a man , or to take anothers part in ill things , lam. . insurrection is a rising of men in arms : now concerning all these things , which is the very ground of the said act , there cannot any thing justly be laid to the quakers charge ; for if experience in these cases be taken for good evidence , then the quakers meetings are wholly cleared by the said act , for no such things hath ever been experienced to rise from their meetings ; and therefore the said act not lying against them in the ground , no penalty or punishment is to be laid upon them by vertue of the same . and this is written unto you magistrates , who are commissiioned to give judgment in cases of offences ; for it is a plea generally used by magistrates , that they are bound to put the law in execution : well , if it be so , and that you are so careful to discharge your trust , yet you must find an offender before you can legally execute the law , and the offence must arise by good and sound evidence to be a transgressing of that law , and that according to the purpose of the law : so that you may be in a capacity to judge and determine causes equally , according to good evidence , in things pertaining to men ; but as to things pertaining to conscience , they are too high for you , for you can have no evidence to inform you concerning the offence , and so cannot judg or determine the matter equally in that case : and if in this case of meeting , there nothing doth appear of discord or strife , or any ill things , then there is not any thing for you to take knowledg of as an offence , or that can be charged as transgression upon such as so meet , though they meet in greater or lesser numbers ; for the act is not against peaceable meetings , nor against the true worship of god ; but where there is religion and worship pretended in meetings , and some ill thing intended by that meeting , and according to the intention break forth into a publick manifestation , then , upon good evidence , in that case you may proceed to penalties and punishment of the offendors , and so every apparent offence may have a witness ( without ) to give evidence to the fact , by which judgment may be given according to the offence . but if the conscience offend against god , that must be left to his witness within , and to his judgement alone , who both sees the offence , and knows how to punish it according to the nature of it ; and therefore all such cases as relate to to the conscience , is to be left to god alone , who seeth secrets , and judgeth secrets , and gives to every man according to his deeds , without respect of persons . and now a few words unto you that serve upon juries , seeing something in the said act may come within your enquiry ; for the third offence in order to transportation , is to be tryed by verdict : now where you come to be concerned in any such case , wherein the matter lies in point of conscience , be very careful what you do . and first , you that serve upon grand juries , the matter lyes of very great concernment unto you , forasmuch as you are the finders and accusers of offenders , and so prepares the way in order to conviction or judgement . now if there be not some evidence , that can make good proof that there was some appearance of discord or ill things at such a meeting , for which any party or parties may stand indicted , then you are not in a capacity to find the bill to be true , forasmuch as you cannot be informed whether such a meeting was pretended to worship , and some ill thing intended by it , or whether it was a meeting to worship god singly in spirit and in truth , which the act is not against ; and so if it lye as a case of conscience , without any appearance ; you can have no true evidence in it , and therefore you are not to find it , nor accuse any in that case as guilty of an offence worthy of punishment . object but some may say , we only enquire for the king , and therefore upon good evidence to the indictment , we are bound to find it , and let the party clear himself upon his tryal . answ . as you stand only to enquire for the king , so you are to enquire what wrong the king sustains by the fact , of which the party-stands indicted for if the evidence to the indictment prove not some wrong done to the king in matter of fact , then you cannot know the bill to be a true bill , and so is not to put the party upon his tryal : for if the indictment do not lye , as to some wrong done by the party indicted , either a● to life , estate , peace , or liberty of another , and that it be not so proved by your evidence then the king is not wronged , and you may clearly acquit the party on the kings behalf , and leave things that pertain to the conscience unto god alone , for none besides him knows what is in man. and you that are ordered upon juries for conviction , your places is of the greatest weight and concernment , forasmuch as you try the life , and may either save it , or destroy it : for though the grand jury do enquire and find the indictment , yet it is you that either casts or clears a man upon his tryal , for you are judges of the fact , and if you judge the party guilty of the fact , then you expose him to the judgement of the law , in that case . now forasmuch as there is a late act of parliament made , which doth refer the tryal of the third offence punishable by it , unto a verdict , if it so come to pass , that any such tryal be brought before you , consider well what evidence you have to prove it , for there lyes the main thing on your parts , who according to your evidence doth either find the party guilty , or clear , concerning the fact and if you find him clear as to the fact , then you free him 〈◊〉 the sentence of the law. now it may be in such cases , you may have some evidence that will prove a meeting above the number of five besides the family , but then consider whether such evidence be sufficient to prove any people offenders against the said act , except it be also proved , that there was discord and strife , or any ill things practised in such a meeting , which is the very signification of the words upon which the said act is grounded ; now if no such thing can be proved unto you , then there is not any meeting that doth amount to transgression against the said act , though there be a meeting to the number of five hundred or more ; for it is the thing done that makes the fact , but if no such thing as before-mentioned be done in the assemblies of people in the way wherein they worship , then the act is not transgressed , and if not transgressed , then such as meets together are not to be punished as offendors : therefore consider well your places , for your service stands in judging the fact according to your evidence ; but wherein any case of conscience is brought before you , there can no evidence prove the matter truly to you , and therefore you are to leave it unto god , and to his witness in the conscience , and by your verdict to acquit all people in things relating to their conscience , and let them account unto god before whom they must stand or fall . and now a few words unto all people , for seeing there is information and evidence to be given in the aforesaid cases , before there can be any proceedings as to conviction or judgement , it doth concern every one to be careful what they do , for the act doth not impose any penalty or punishment upon any for not informing , and therefore where any do set themselves to do it , they will but manifest a forward mind in the thing wherein they may keep themselves free , and if any do put themselves upon it , as to inform against any peaceable meeting of the people called quakers , they will manifest more envy and malice to their neighbours than love and good will : for the act is not against the quakers meetings , being their meetings are peacable , and no peacable meeting is a seditious conventicle , and how can any truly inform of unlawful meeting , when the law is not against it , for that makes a thing unlawful when the thing done is against the law in that case ; but the quakers meetings are not against the act in that case made , for it is made to prevent and suppress seditious conventicles , and pretenders of worship , and not peaceable meetings , and the true worship . and so to meet peaceable , as the quakers do , and all along have done on their parts , above the number of besides the family , is not an unlawful assembly or meeting , for the law is not against it , but to meet to the number of five besides the family ; under pretence of religion and worship , and at such meetings to enter into discord and strife , and do ill things , as to rise in armes , and be tumultuous to the disturbance of the nations peace , then it is a seditious conventicle , and an unlawful meeting , because the law is against it , and they that meet in that manner , 〈◊〉 the hazard of the penalties and punishment that the law in that case provideth against offendors , and it is onely such as are dangerous sectaries , who at their meetings contrive insurrections , or to raise up strife , and ill things , which makes a seditious conventicle , as is before explained : therefore let all people be careful how they inform and give evidence in this case , for the act doth not prohibit any peaceable meeting , where people meets together in the fear of god , and truly worships him in tendernesse of conscience , this is not only a pretended thing but a real true thing , which the act doth not prohibit . therefore all people be in love with your neighbours , and then no hasty information or evidence will be given against any for their obedience unto god , and for worshipping him in spirit and in truth , according to his mind ; for if there be no informers , there can be no proceedings , and therefore as information is the cause that gives motion to the wheel , so there ought to be great care and tenderness in it because one neighbour may thereby expose another unto great sufferings , and where any do so they do not love their neighbors as themselves , which is a sure mark of the true religion . and now if any should have it in their mindes to inform and give evidence in the case aforesaid , i ask you , what you will inform touching the quakers meetings , will you inform that there was a meeting of five besides the family ; and will you say that you will give evidence of it , you shall not need for we confesse it ; but will you inform that there was strife and discord amongst them , or any ill thing in action , or any apperance of rising in armes , and so a seditious conventicle , according to the act ? if you say nay , we cannot give such information in the truth , nor we dare not give evidence to any such thing ; it may be that some may be thus honest , and it may be some again , that will not fear to inform , and evidence the matter by the act intended , though they neither see not know that so it is amongst such against whom they inform ; and therefore , as to the first , that honestly confesseth the truth , there needs not any thing be said , being their own confession clears us ; but unto such as wilfully and obstinately resolve to do us harm , if it be in their power ; unto such we say , that your information and evidence is not to be regarded by sober magistrates or jurors ; for our practice is so generally known , that it will be apparently manifest to be envy and malice , where any such iuformation of evidence is given against us . and further , consider this one thing more in general , which i shall offer to you by way of question : was not the christian religion and worship in primitive times a true religion and worship ? and was there not both jewes and gentiles gathered in it ? and was there not many jewes and gentiles that differed from them in religion and worship ? and did the true christians endeavour to force the dissenters by an outward law to joyn with them ? you do not read in all the scripture , that the true christians did ever practice any such thing , either to inform or punish any in matter of conscience . therefore let not this nation of england give occasion unto other nations , to upbraid them with persecution , for it will be much to the dishonour of it , if not to the ruine of it , by the hand of the lord. oh surely it cannot but touch many tender hearts who are observers of the lyturgie of the church of england , to see such persecution rise out of it , and that against an innocent people ; for we that are called quakers are a people well known in our countries , and the witness of god doth bear a sure testimony for us , however men may witness against us , or however they may accuse judge and condemn us , yet doth the witness of god clear us from the guilt of any just offence against the present power , and the peace thereof ; and whatsoever may come to pass concerning us in this matter , yet there is no law against us , and being no law , there is no transgression , and so no fact worthy of condemnation much might be said in these things , but i shall leave all with the lord , and to his just and righteous witness in every conscience which will plead with all for us , when tongues and pens are still and silent ; and let not any think it strange that i have used such plainnesse of speech in this matter , for it is in the behalf of gods precious truth , and all that live in it . and being that our liberty , estates , and lives are herein concerned , the plainnesse of my speech may well be allowed , considering also , that it is no lesse than true love to all your souls who are or may be any way concerned in this matter ; for we that are called quakers do truly love the lamb , and follow him , and the lamb and the saints must have the victory ; and in the lambs love , meekness , and patience we have rest and peace . written the . of the . moneth , . w. s. the end . the nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining. owen, john, - . [ ], p. printed for thomas cockerill, london : . reproduction of original in: new college (university of edinburgh). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin. conscience, examination of. man (theology) - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion sold by sam l : james bookseller at the bible in gutter lane cheap side london where may be had bibles & common prayers . books of divinity , history , physick , mathematicks , poetry , voyages and travels &c. n. b. ready mony for any library or parcel of books sam l. sympson sculp t the nature , power , deceit , and prevalency of the remainders of indwelling-sin in believers . together with the wayes of its working , and means of prevention . opened , evinced and applyed , with a resolution of sundry cases of conscience thereunto appertaining . o wretched man that i am , who shall deliver me from this body of death ! i thank god through jesus christ our lord , rom. . , . london , printed for thomas cockerill , at the sign of the atlas in cornhil near the royal exchange . . the preface . that the doctrine of original sin , is one of the fundamental truths of our christian profession , hath been alwayes owned in the church of god. and an especial part it is of that peculiar possession of truth , which they enjoy , whose religion towards god is built upon , and resolved into divine revelation . as the world by its wisdom never knew god aright , so the wise men of it were always utterly ignorant of this inbred evil in themselves and others . with us the doctrine and conviction of it , lie in the very foundation of all wherein we have to do with god , in reference unto our pleasing of him here , or obtaining the enjoyment of him hereafter . it is also known what influence it hath into the great truths concerning the person of christ , his mediation , the fruits and effects of it , with all the benefits that we are made partakers of thereby . without a supposition of it , not any of them can be truly known , or savingly believed . for this cause hath it been largely treated of by many holy and learned men , both of old and of latter dayes . some have laboured in the discovery of its nature , some of its guilt and demerit ; by whom also the truth concerning it hath been vindicated from the opposition made unto it , in the past and present ages . by most these things have been considered in their full extent and latitude , with respect unto all men by nature , with the estate and condition of them who are wholly under the power and guilt of it . how thereby men are disenabled and incapacitated in themselves to answer the obedience required either in the law , or the gospel , so as to free themselves from the curse of the one or to make themselves partakers of the blessing of the other , hath been by many also fully evinced . moreover , that there are remainders of it abiding in believers after their regeneration and conversion to god , as the scripture abundantly testifies ; so it hath been fully taught and confirmed ; as also how the guilt of it is pardoned unto them , and by what means the power of it is weakened in them . all these things i say have been largely treated on , to the great benefit and edification of the church . in what we have now in design , we therfore take them all for granted , and endeavour only farther to carry on the discovery of it in its actings and oppositions to the law and grace of god in believers . neither do i intend the discussing of any thing that hath been controverted about it . what the scripture plainly revealeth & teacheth concerning it , what believers evidently find by experience in themselves , what they may learn from the examples and acknowledgments of others , shall be represented in a way suited unto the capacity of the meanest and weakest who is concerned therein . and many things seem to render the handling of it at this season , not unnecessary . the effects and fruits of it which we see in the apostasies and backslidings of many , the scandalous sins and miscarriages of some , and the course and lives of the most , seem to call for a due consideration of it . besides of how great concernment a full and clear acquaintance with the power of this indwelling-sin ( the matter design'd to be opened ) is unto believers , to stir them up to watchfulness and diligence , to faith and prayer , to call them to repentance , humility , & self-abasement , will appear in our progress . these in general were the ends aimed at in the ensuing discourse , which being at first composed and delivered for the use and benefit of a few , is now by the providence of god made publick . and if the reader receive any advantage by these weak endeavours , let him know that it is his duty , as to give glory unto god , so to help them by his prayers , who in many temptations and afflictions are willing to labour in the vineyard of the lord , unto which work they are called . chap. i. indwelling-sin in believers , treated of by the apostle , rom. . . the place explained . it is of indwelling-sin , and that in the remainders of it in persons after their conversion to god , with its power , efficacy , and effects , that we intend to treat . this also is the great design of the apostle , to manifest and evince in c. . of the epistle to the romans . many indeed are the contests about the principal scope of the apostle in that chapter , and in what state the person is , under the law , or under grace whose condition he expresseth therein . i shall not at present enter into that dispute , but take that for granted , which may be undeniably proved and evinced ; namely , that it is the condition of a regenerate person , with respect unto the remaining power of indwelling-sin , which is there proposed , and exemplified by , and in the person of the apostle himself . in that discourse therefore of his , shall the foundation be laid of what we have to offer upon this subject . not that i shall proceed in an exposition of his revelation of this truth , as it lies in its own contexture , but only make use of what is delivered by him , as occasion shall offer it self . and here first occurreth , that which he affirms , ver . . i find then a law , that when i would do good , evil is present with me . there are four things observable in these words . first , the appellation he gives unto indwelling-sin , whereby the expresseth its power and efficacy , it is a law. for that which he terms a law , in this verse , he calls in the foregoing , sin that dwelleth in him . secondly , the way whereby he came to the discovery of this law , not absolutely , and in its own nature , but in himself , he found it ; i find a law. thirdly , the frame of his soul and inward man with this law of sin , and under its discovery , he would do good . fourthly , the state and activity of this law , when the soul is in that frame , when it would do good , it is present with him . for what ends and purposes we shall shew afterwards . the first thing observable is the compellation here used by the apostle , he calls indwelling-sin a law. it is a law. a law is taken either properly , for a directive rule ; or improperly , for an operative effective principle , which seems to have the force of a law. in its first sense , it is a moral rule which directs and commands , and sundry wayes moves and regulates the mind , and the will , as to the things which it requires , or forbids . this is evidently the general nature and work of a law. some things it commands , some things it forbids , with rewards and penalties , which move and impel men to do the one , and avoid the other . hence in a secondary sense , an inward principle , that moves and enclines constantly unto any actions , is called a law. the principle that is in the nature of every thing , moving and carrying it towards its own end and rest , is called the law of nature . in this respect every inward principle that inclineth and urgeth unto operations or actings suitable to it self , is a law. so rom. . . the powerful and effectual working of the spirit and grace of christ in the hearts of believers , is called the law of the spirit of life . and for this reason doth the apostle here call indwelling-sin a law. it is a powerful and effectual indwelling-principle , inclining and pressing unto actions agreeable and suitable unto its own nature . this and no other is the intention of the apostle in this expression . for although that term , a law , may sometimes intend a state and condition , and if here so used , the meaning of the words should be , i find that this is my condition , this is the state of things with me , that when i would do good evil is present with me , which makes no great alteration in the principal intendment of the place ; yet properly it can denote nothing here , but the chief subject treated of . for although the name of a law be variously used by the apostle in this chapter ; yet when it relates unto sin , it is nowhere applyed by him to the condition of the person , but only to express either the nature , or the power of sin it self : so ver . . i see another law in my members , warring against the law of my mind , and bringing me into captivity unto the law of sin which is in my members . that which he here calls the law of his mind , from the principal subject and seat of it , is in it self no other but the law of the spirit of life , which is in christ jesus , chap. . . or the effectual power of the spirit of grace , as was said . but the law as applyed unto sin , hath a double sense ; for as in the first place , i see a law in my members , it denotes the being and nature of sin ; so in the latter , leading into captivity to the law of sin which is in my members , it signifies its power & efficacy . and both these are comprised in the same name singly used , ver . . now that which we observe from this name , or term of a law attributed unto sin , is , that there is an exceeding efficacy and power in the remainders of indwelling-sin in believers , with a constant working towards evil . thus it is in believers , 't is a law even in them , though not to them . though its rule be broken , its strength weakned and impaired , its root mortified , yet it is a law still of great force and efficacy . there where 't is least felt , it is most powerful . carnal men in reference unto spiritual & moral duties , are nothing but this law , they do nothing but from it , and by it . it is in them a ruling and prevailing principle of all moral actions , with reference unto a supernatural and eternal end . i shall not consider it in them in whom it hath most power , but in them in whom its power is chiefly discovered and discerned , that is in believers , in the others only in order to the farther conviction and manifestation thereof . dly , the apostle proposeth the way whereby he discovered this law in himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i find then , or therefore a law. he found it ; it had been told him there was such a law , it had been preached unto him . this convinced him , that there was a law of sin. but it is one thing for a man to know in general , that there is a law of sin : another thing for a man to have an experience of the power of this law of sin in himself . it is preached to all ; all men that own the scripture acknowledge it , as being declared therein ; but they are but few that know it in themselves , we should else have more complaints of it than we have , and more contendings against it , and less fruits of it in the world . but this is that which the apostle affirms ; not that the doctrine of it had been preached unto him , but that he found it by experience in himself . i find a law ; i have experience of its power and efficacy . for a man to find his sickness and danger thereon from its effects , is another thing than to hear a discourse about a disease from its causes . and this experience is the great preservative of all divine truths in the soul. this it is to know a thing indeed , in reality , to know it for our selves , when as we are taught it from the word , so we find it in our selves . hence we observe , secondly , believers have experience of the power and efficacy of indwelling-sin . they find it in themselves , they find it as a law. it h●th a self-evidencing efficacy to them that are alive to discern it : they that find not its power , are under its dominion . whosoever contend against it , shall know and find , that it is present with them , that it is powerful in them . he shall find the stream to be strong , who swims against it , though he who rouls along with it , be insensible of it . thirdly , the general frame of believers notwithstanding the inhabitation of this law of sin , is here also expressed . they would do good . this law is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the habitual inclination of their will is unto good . this law in them , is not a law unto them , as it is to unbelievers . they are not wholly obnoxious to its power , nor morally unto its commands . grace hath the soveraignty in their souls ; this gives them a will unto good ; they would do good , that is , alwayes and constantly , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to commit sin , is to make a trade of sin , to make it a mans business to sin ; so it is said , a believer doth not commit sin . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do that which is good ; to will to do so ; is to have the habitual bent and inclination of the will set on that which is good , that is , morally and spiritually good , which is the proper subject treated of ; whence is our third observation . there is , and there is through grace kept up in believers , a constant and ordinarily prevailing wil of doing good , notwithstanding the power and efficacy of indwelling-sin to the contrary . this in their worst condition , distinguisheth them from unbelievers in their best . the will in unbelievers is under the power of the law of sin . the opposition they make to sin , either in the root , or branches of it , is from their light , and their consciences ; the will of sinning in them is never taken away ▪ take away all other considerations & hinderances , whereof we shall treat afterwards , and they would sin willingly always . their faint endeavours to answer their convictions , are far from a will of doing that which is good . they will plead indeed , that they would leave their sins , if they could , and they would fain do better than they do . but it is the working of their light and convictions , not any spiritual inclination of their wills , which they intend by that expression . for where there is a will of doing good , there is a choice of that which is good for its own excellency sake , because it is desirable and suitable to the soul , and therefore to be preferred before that which is contrary . now this is not in any unbelievers ; they do not , they cannot so chuse that which is spiritually good , nor is it so excellent or suitable unto any principle that is in them : only they have some desires to attain that end , whereunto that which is good doth lead , and to avoid that evil which the neglect of it tends unto . and these also are for the most part so weak and languid in many of them , that they put them not upon any considerable endeavours ; witness that luxury , sloth , worldliness and security , that the generality of men are even drowned in . but in believers there is a will of doing good , an habitual disposition and inclination in their wills unto that which is spiritually good . and where this is , it is accompanied with answerable effects . the will is the principle of our moral actions , and therefore unto the prevailing disposition thereof , will the general course of our actings be suited . good things will proceed from the good treasures of the heart . nor can this disposition be evidenced to be in any but by its fruits . a will of doing good , without doing good , is but pretended . fourthly , there is yet another thing remaining in these words of the apostle , arising from that respect that the presence of sin hath unto the time and season of duty : when i would do good , ( saith he ) evils is present with me . there are two thing to be considered in the will of doing good , that is in believers . first , there is its habitual residence in them . they have always an habitual inclination of will unto that which is good . and this habitual preparation for good is always present with them , as the apostle expresses it , ver . . of this chapter . secondly , there are special times and seasons for the exercise of that principle . there is a , when i would do good , a season wherein this or that good , this or that duty is to be performed and accomplished , suitably unto the habitual preparation and inclination of the will. unto these two , there are two things in indwelling-sin opposed . to the gracious principle residing in the will , inclining unto that which is spiritually good , it is opposed as it is a law that is a contrary priciple inclining unto evil , with an aversation from that which is good . unto the second , or the actual willing of this or that good in particular , unto this , when i would do good , is opposed the presence of this law , evil is present with me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; evil is at hand and ready to oppose the actual accomplishment of the good aimed at . whence , fourthly , indwelling-sin is effectually operative in rebelling and inclining to evil , when the will of doing good is in a particular manner active , and inclining unto obedience . and this is the description of him who is a believer , and a sinner , as every one who is the former , he is the latter also . these are the contrary principles , and the contrary operations that are in him . the principles are a will of doing good on the one hand , from grace , and a law of sin on the other . their adverse actings and operations are insinuated in those expressions , when i would do good , evil is present with me . and these both are more fully expressed by the apostle , gal. . . for the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other ; so that i cannot do the things that i would . and here lie the springs of the whole course of our obedience . an acquaintance with these several principles , and their actings , is the principal part of our wisdom . they are , upon the matter , next to the free grace of god in our justification by the blood of christ , the only things wherein the glory of god and our own souls are concern'd . these are the springs of our holiness , and our sins , of our joys and troubles , of our refreshments and sorrows . it is then all our concernments to be throughly acquainted with these things , who intend to walk with god , or to glorifie him in this world . and hence we may see what wisdom is required , in the guiding & management of our hearts & ways before god. where the subjects of a ruler are in fewds & oppositions one against another , unless great wisdom be used in the government of the whole , all things will quickly be ruinous in that state. there are these contrary principles in the hearts of believers , and if they labour not to be spiritually wise , how shall they be able to steer their course aright ? many men live in the dark to themselves all their days ; what ever else they know , they know not themselves . they know their outward estates , how rich they are , and the condition of their bodies as to health and sickness they are careful to examine ; but as to their inward man , and their principles as to god and eternity , they know little or nothing of themselves . indeed few labour to grow wise in this matter , few study themselves as they ought , are acquainted with the evil of their own hearts as they ought , on which yet the whole course of their obedience , and consequently of their eternal condition doth depend . this therefore is our wisdom , and it is a needful wisdom , if we have any design to please god , or to avoid that which is a provocation to the eyes of his glory . we shall find also in our inquiry hereinto , what diligence and watchfulness is required unto a christian conversation . there is a constant enemy unto it in every ones heart : and what an enemy it is we shall afterwards show , for this is our design to discover him to the uttermost . in the mean time we may well bewail the woful sloth and negligence that is in the most , even of professors . they live and walk as though they intended to go to heaven hood-wink● , and asleep , as though they had no enemy to deal withall . their mistake therefore and folly will be fully laid open in our progress . that which i shall principally fix upon , in reference unto our present design , from this place of the apostle , is that which was first laid down , namely , that there is an exceeding efficacy and power in the remainder of indwelling-sin in believers , with a constant inclination and working towards evil . awake therefore , all of you in whose hearts are any thing of the ways of god. your enemy is not only upon you , as on sampson of old , but is in you also . he is at work by all ways of force and craft , as we shall see . would you not dishonour god and his gospel , would you not scandalize the saints and ways of god , would you not wound your consciences , and endanger your souls , would you not grieve the good and holy spirit of god , the author of all your comforts ; would you keep your garments undefiled , and escape the woful temptations and pollutions of the days wherein we live ; would you be preserved from the number of the apostates in these latter days ? awake to the consideration of this cursed enemy , which is the spring of all these and innumerable other evils , as also of the ruine of all the souls that perish in this world . chap. ii. indwelling●sin a law. in what sense it is so called . what kind of law it is . an inward effective principle called a law. the power of sin thence evinced . that which we have proposed unto consideration is the power and efficacy of indwelling-sin . the ways whereby it may be evinced are many . i shall begin with the appellation of it in the place before mentioned , it is a law ; i find a law , saith the apostle . it is because of its power and efficacy that it is so called ; so is also the principle of grace in believers the law of the spirit of life , as we observed before , rom. . . which is the exceeding greatness of the power of god in them , ephes. . . where there is a law ▪ there is power . we shall therefore shew both what belongs unto it , as it is a law in general , and also what is peculiar or proper in it , as being such a law as we have described . there are in general two things attending every law , as such . first , dominion . rom. . . the law hath dominion over a man whilst he liveth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lordeth it over a man. where any law takes place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath dominion . it is properly the act of a superiour , and it belongs to its nature to exact obedience by way of dominion . now there is a two-fold dominion , as there is a two-fold law. there is a moral authoritative dominion over a man , and there is a real effective dominion in a man. the first is an affection of the law of god , the latter of the law of sin . the law of sin hath not in it self a moral dominion , it hath not a rightful dominion or authority over any man , but it hath that which is equivalent unto it ; whence it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reign as a king , rom. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lord it , or have dominion , ver . . as a law in general is said to have , chap. . . but because it hath lost its complete dominion , in reference unto believers , of whom alone we speak , i shall not insist upon it in this utmost extent of its power . but even in them it is a law still , though not a law unto them ; yet , as was said , it is a law in them . and though it have not a complete , and as it were a rightful dominion over them , yet it will have a domination as to some things in them . it is still a law , and that in them , so that all its actings are the actings of a law ; that is , it acts with power , though it have lost its complete power of ruling in them . though it be weakened , yet its nature is not changed . it is a law still , and therefore powerful . and as its particular workings ( which we shall afterwards consider ) are the ground of this appellation , so the term it self teacheth us in general , what we are to expect from it , and what endeavours it will use for dominion , to which it hath been accustomed . secondly , a law , as a law , hath an efficacy to provoke those that are obnoxious unto it unto the things that it requireth . a law hath rewards and punishments accompanying of it . these secretly prevail on them to whom they are proposed , though the things commanded be not much desirable , and generally all laws have their efficacy on the minds of men from the rewards and punishments that are annexed unto them . nor is this law without this spring of power : it hath its rewards and punishments . the pleasures of sin are the rewards of sin ; a reward that most men lose their souls to obtain . by this the law of sin , contended in moses against the law of grace , heb. . , . he chose rather to suffer afflictions with the people of god , than to enjoy the pleasures of sin for a season ; for he looked unto the recompence of reward . the contest was in his mind between the law of sin , and the law of grace . the motive on the part of the law of sin , wherewith it sought to draw him over , and wherewith it prevails on the most , was the reward that it proposed unto him , namely that he should have the present enjoyment of the pleasures of sin , by this it contended against the reward annexed unto the law of grace , called the recompence of reward . by this sorry reward doth this law keep the world in obedience to its commands . and experience shew us , of what power it is to influence the minds of men . it hath also punishments that it threatens men with , who labour to cast off its yoke . what ever evil , trouble or danger in the world attends gospel obedience ; what ever hardship or violence is to be offered to the sensual part of our natures in a strict course of mortification , sin makes use of as if they were punishments attending the neglect of its commands . by these it prevails on the fearful , who shall have no share in life eternal , rev. . . and it is hard to say by whether of these , its pretended rewards , or pretended punishments , it doth most prevail , in whether of them its greatest strength doth lie . by its rewards it inticeth men to sins of commission , as they are called , in ways and actions tending to the satisfaction of its lusts . by its punishments it induceth men to the omitting of duties , a course tending to no less a pernicious event than the former . by which of these the law of sin hath its greatest success in and upon the souls of men , is not evident , and that because they are seldom or never separated , but equally take place on the same persons . but this is certain , that by tenders and promises of the pleasures of sin on the one hand , by threats of the deprivation of all sensual contentments ; and the infliction of temporal evils on the other , it hath an exceeding efficacy on the minds of men , oftentimes of believers themselves . unless a man be prepared to reject the reasonings that will offer themselves from the one and the other of these , there is no standing before the power of this law. the world falls before them every day , with what deceit and violence they are urged and imposed on the minds of men , we shall afterwards declare ; as also what advantages they have to prevail upon them . look on the generality of men , and you shall find them wholly by these means at sins disposal . do the profits and pleasures of sin lie before them , nothing can withhold them from reaching after them . do difficulties and inconveniencies attend the duties of the gospel , they will have nothing to do with them , and so are wholly given up to the rule and dominion of this law. and this l●ght in general we have into the power and efficacy of indwelling-sin from the general nature of a law , whereof it is partaker . we may consider nextly what kind of law in particular it is , which will farther evidence that power of it , which we are enquiring after . it is not an outward , written , commanding , directing law , but an inbred , working , impelling , urging law. a law proposed unto us , is not to be compared for efficacy to a law inbred in us . adam had a law of sin proposed to him in his temptation , but because he had no law of sin inbred and working in him , he might have withstood it . an inbred law must needs be effectual . let us take an example from that law , which is contrary to this law of sin. the law of god , was at first inbred and natural unto man , it was concreated with his faculties , and was their rectitude both in being and operation in reference to his end of living unto god , and glorifying of him . hence it had an especial power in the whole soul , to enable it unto all obedience , yea , and to make all obedience easie and pleasant . such is the power of an inbred law. and though this law as to the rule and dominion of it , be now by nature cast out of the soul , yet the remaining sparks of it , because they are inbred , are very powerful and effectual , as the apostle declares , rom. . , . afterwards god renews this law , and writes it in tables of stone ; but what is the efficacy of this law ; will it now as it is external , and proposed unto men , enable them to perform the things that it exacts and requires ? not at all . god knew it would not , unless it were turned to an internal law again ; that is untill of a moral outward rule , it be turned into an inward real principle . wherefore god makes his law internal again , and implants it on the heart as it was at first , when he intends to give it power to produce obedience in his people , jer. . , , . i will put my law in their inward parts , and write it in their hearts . this is that which god fixeth on , as it were upon a discovery of the insufficiency of an outward law leading men unto obedience . the written law , saith he , will not do it ; mercies and deliverances from distress will not effect it ; trials and afflictions will not accomplish it ; then saith the lord , will i take another course ; i will turn the written law , into an internal living principle , in their hearts , and that will have such an efficacy , as shall assuredly make them my people , and keep them so . now such is this law of sin , it is an indwelling-law , rom. . . it is sin that dwelleth in me , ver . . sin that dwelleth in me , ver . . it is present with me , ver . . it is in my members ; yea , it is so far in a man , as in some sense it is said to be the man himself , ver . . i know that in me , that is in my flesh there dwelleth no good thing . the flesh , which is the seat and throne of this law , yea , which indeed is this law , is in some sense the man himself , as grace also is the new man. now from this consideration of it , that it is an indwelling-law inclining and moving to sin , as an inward habit or principle , it hath sundry advantages increasing its strength and farthering its power . as , first , it alwayes abides in the soul , it is never absent . the apostle twice useth that expression , it dwelleth in me . there is its constant residence and habitation . if it came upon the soul only at certain seasons , much obedience might be perfectly accomplished in its absence . yea , and as they deal with usurping tyrants , whom they intend to thrust out of a city , the gates might be sometimes shut against it , that it might not return . the soul might fortifie it self against it . but the soul is its home , there it dwells , and is no wanderer . where ever you are , whatever you are about , this law of sin is alwayes in you . in the best that you do , and in the worst . men little consider what a dangerous companion is alwayes at home with them . when they are in company , when alone , by night or by day , all is one , sin is with them . there is a living coal continually in their houses , which if i● be not looked unto , will fire them , and it may be consume them . o the woful security of poor souls ! how little do the most of men think of this inbred enemy , that is never from home ! how little for the most part doth the watchfulness of any professors answer the danger of their state and condition . secondly , it is alwayes ready to apply it self to every end and purpose that it serves unto . it doth not only dwell in me , saith the apostle , but when i would do good , it is present with me : there is somewhat more in that expression , than meer indwelling . an inmate may dwell in an house , and yet not be alwayes m●dling with what the good man of the house hath to do , ( that so we may keep to the allusion of indwelling , used by the apostle . ) but it is so with this law , it doth so dwell in us , as that it will be present with us in every thing we do , yea , oftentimes when with most earnestness we desire to be quit of it , with most violence it will put it self upon us : when i would do good , it is present with me . would you pray , would you hear , would you give alms , would you meditate , would you be in any duty acting faith on god , and love towards him , would you work righteousness , would you resist temptations , this troublesome perplexing indweller will still more or less put it self upon you , and be present with you ; so that you cannot perfectly and compleatly accomplish the thing that is good , as our apostle speaks , ver . . sometimes men by hearkning to their temptations , do stir up , excite and provoke their lusts ; and no wonder if then they find them present and active . but it will be so , when with all our endeavours we labour to be free from them . this law of sin dwells in us , that is , it adheres as a depraved principle unto our minds in darkness , and vanity , unto our affections in sensuality , unto our wills in a loathing of , and aversation from that which is good , and by some , more , or all of these , is continually putting it self upon us , in inclinations , motions , or suggestions to evil , when we would be most gladly quit of it . thirdly , it being an indwelling-law , it applyes it self to its work with great facility and easiness , like the sin that doth so easily beset us , heb. . . it ●ath a great facility and easiness in the application of it self unto its work ; it needs no doors to be opened unto it , it needs no engines to work by . the soul cannot apply it self to any duty of a man , but it must be by the exercise of those faculties wherein this law hath its residence . is the understanding or the mind to be applyed unto any thing ? there it is in ignorance , darkness , vanity , folly , madness . is the will to be engaged , there it is also in spiritual deadness , stubborness , and the roots of obstinacy ? is the heart and affections to be set on work , there it is in inclinations to the world , and present things , and sensuality , with proneness to all manner of defilements ? hence it is easie for it to insinuate it self into all that we do , and to hinder all that is good , and to further all sin and wickedness . it hath an intimacy , an inwardness with the soul , and therefore in all that we do , doth easily beset us . it possesseth those very faculties of the soul , whereby we must do , what we do , what ever it be , good or evil . now all these advantages it hath as it is a law , as an indwelling-law which manifests its power and efficacy . it is alwayes resident in the soul , it puts its self upon all its actings , and that with easiness and facility . this is that law which the apostle asfirms , that he found in himself , this is the title that he gives unto the powerful and effectual remainders of indwelling-sin , even in believers , and these general evidences of its power from th●t appellation have we . many there are in the world , who find not this law in them , who whatever they have been taught in the word , have not a spiritual sense and experience of the power of indwelling-sin , and that because they are wholly under the dominion of it . they find not that there is darkness and folly in their minds , because they are darkness it self , and darkness will discover nothing . they find not deadness and an indisposition in their hearts and wills to god , because they are dead wholly in trespasses and sins . they are at peace with their lusts , by being in bondage unto them . and this is the state of most men in the world , which makes them wofully despise all their eternal concernments . whence is it that men follow and pursue the world with so much greediness , that they neglect heaven , and life , and immorrality for it every day ? whence is it that some pursue their sensuality with delight , they will drink , and revel , and have their sports , let others say what they please ? whence is it that so many live so unprofitably under the word , that they understand so little of what is spoken unto them , that they practise less of what they understand , and will by no means be stirred up to answer the mind of god in his calls unto them ? it is all from this law of sin , and the power of it that rules and bears sway in men , that all these things do proceed ; but it is not such persons of whom at present we particularly treat . from what hath been spoken , it will ensue , that if there be such a law in believers , it is doubtless their duty to find it out , to find it so to be . the more they find its power , the less they will feel its effects . it will not at all advantage a man to have an hectical distemper , and not to discover it ; a fire lying secretly in his house , and not to know it . so much as men find of this law i● them , so much they will abhor it and themselves , and no more . proportionably also to their discovery of it , will be their earnestness for grace ; not will it rise higher . all watchfulness and diligence in obedience will be answerable also thereunto . upon this one hinge , or finding out , and experiencing the power and the efficacy of this law of sin , turns the whole course of our lives . ignorance of it breeds senslesness , carelesness , sloth , security and pride , all which the lords soul abhors . eruptions into great , open , conscience-wasting , scandalous sins , are from want of a due spiritual consideration of this law. enquire then how it is with your souls , what do you find of this law , what experience have you of its power and efficacy ? do you find it dwelling in you , alwayes present with you , exciting it self , or putting forth its poison with facility and easiness , at all times , in all your duties , when you would do good ? what humiliation , what self-abasement , what intensness in prayer , what diligence , what watchfulness doth this call for at your hands ? what spiritual wisdom do you stand in need of ? what supplies of grace , what assistance of the holy ghost will be hence also discovered ? i fear we have few of us a diligence proportionable to our danger . chap. iii. the seat or subject of the law of sin. the heart , what meant thereby . properties of the heart as possessed by sin . unsearchable . deceitful . whence that deceit ariseth . improvements of these considerations . having manifested indwelling-sin whereof we treat in the remainders of it in believers , to be a law , and evinced in general , the power of it from thence , we shall now proceede to give particular instances of its efficacy and advantages , from some things that generally relate unto it as such . and these are three . first , its seat and subject : secondly , it s natural properties ; and thirdly , its operations and the manner thereof , which principally we aim at , and shall attend unto . first , for the seat and subject of this law of sin , the scripture every where assigns it to be the heart . there indwelling-sin keeps its especial residence . it hath invaded and possessed the throne of god himself , eccles. . . madness is in the heart of men whilest they live . this is their madness , or the root of all that madness which appears in their lives , matth. . . out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies , &c. there are many outward temptations and provocations that befall men , which excite and stir them up unto these evils . but they do but as it were , open the vessel , and let out what is laid up and stored in it . the root , rise , and spring of all these things is in the heart . temptations and occasions put nothing into a man , but only draw out what was in him before . hence is that summary description of the whole work and effect of this law of sin , gen. . . every imagination of the thoughts of mans heart is only evil continually ; so also , chap. . . the whole work of the law of sin , from its first rise , its first coyning of actual sin , is here described , and its seat , its work-house , is said to be the heart . and so it is called by our saviour , the evil treasure of the heart , luke . . an evil man , out of the evil treasure of his heart , bringeth forth evil things . this treasure is the prevailing principle of moral actions that is in men . so in the beginning of the verse , our saviour calls grace the good treasure of the heart of a good man , whence that which is good doth proceed . it is a principle constantly and abundantly inciting and stirring up unto , and consequently bringing forth actions conformable , and like unto it , of the same kind and nature with its self . and it is also called a treasure for its abundance . it will never be exhausted , it is not wasted by mens spending on it : yea , the more lavish men are of this stock , the more they draw out of this treasure , the more it grows and abounds : as men do not spend their grace , but increase it by its exercises , no more do they their indwelling-sin . the more men exercise their grace in duties of obedience , the more it is strengthened and encreased . and the more men exert and put forth the fruits of their lust , the more is that enraged and encreased in them . it feeds upon its self , swallows up its own poyson , and grows thereby . the more men sin , the more are they inclined unto sin . it is from the deceitfulness of this law of sin , whereof we shall speak afterwards at large , that men perswade themselves , that by this or that particular sin , they shall so satisfie their lusts , as that they shall need to sin no more . every sin increaseth the principle , and fortifieth the habit of sinning . it is an evil treasure that increaseth by doing evil . and where doth this treasure lye ? it is in the heart , there it is laid up , there it is kept in safety . all the men in the world , all the angels in heaven , cannot dispossess a man of this treasure , it is so sa●ely stored in the heart . the heart in the scripture is variously used . sometimes for the mind and understanding ; sometimes for the will ; sometimes for the affections ; sometimes for the conscience ; sometimes for the whole soul. generally it denotes the whole soul of man , and all the faculties of it , not absolutely , but as they are all one principle of moral operations , as they all concurr in our doing good or evil . the mind as it enquireth , discerneth , and judgeth what is to be done , what refused ; the will , as it chuseth , or refuseth , and avoids ; the affections as they like or dislike , cleave to , or have an aversation from that which is proposed to them ; the conscience as it warns , and determines , are all together called the heart . and in this sense it is that we say the seat and subject of this law of sin is the heart of man. only we may add , that the scripture speaking of the heart , as the principle of mens good or evil actions , doth usually insinuate together with it two things belonging unto the manner of their performance . first , a suitableness and pleasingness unto the soul in the things that are done . when men take delight , and are pleased in and with what they do , they are said to do it heartily with their whole hearts . thus when god himself blesseth his people in love and delight , he sayes , he doth it with his whole heart , and his whole soul , jer. . . secondly , resolution and constancy in such actions . and this also is denoted in the metaphorical expression before used of a treasure , from whence men do constantly take out the things which either they stand in need of ; or do intend to use . this is the subject , the seat , the dwelling place of the law of sin. the heart as it is the entire principle of moral operations , of doing good or evil , as out of it proceed good or evil . here dwells our enemie : this is the fort , the cittadel of this tyrant , where it maintains a rebellion against god all our dayes . sometimes it hath more strength , and consequently more success ; sometimes less of the one , and of the other , but is alwayes in rebellion whilest we live . that we may in our passage take a little view of the strength and power of sin from this seat and subject of it , we may consider one or two properties of the heart that exceedingly contribute thereunto . it is like an enemy in war , whose strength and power , lye not only in his numbers , and force of men or arms , but also in the unconquerable forts that he doth possess . and such is the heart to this enemy of god and our souls , as will appear from the properties of it , whereof one or two shall be mentioned . first , it is unsearchahle . jer. . , . who can know the heart ? i the lord search it . the heart of man is pervious to god only ; hence he takes the honour of searching the heart to be as peculiar to himself , and as fully declaring him to be god , as any other glorious attribute of his nature . we know not the hearts of one another , we know not our own hearts as we ought . many there are that know not their hearts as to their general bent and disposition , whether it be good or bad , sincere and sound , or corrupt and naught ; but no one knoweth all the secret intrigues , the windings and turnings , the actings and aversations of his own heart . hath any one the perfect measure of his own light and darkness ? can any one know what actings of chusing or aversation his will will bring forth , upon the proposal of that endless variety of objects that it is to be exercised with ? can any one traverse the various mutability of his affections ? do the secret springs of acting and refusing in the soul , lie before the eyes of any man ? doth any one know what will be the motions of the mind or will , in such and such conjunctions of things ? such a suiting of objects , such a pretension of reasonings , such an appearance of things desirable ? all in heaven and earth but the infinite all-seeing god , are utterly ignorant of these things . in this unsearchable heart dwells the law of sin , and much of its security , and consequently of its strength , lies in this , that it is past our finding out . we fight with an enemy whose secret strength we cannot discover , whom we cannot follow into its retirements . hence oftentimes , when we are ready to think sin quite ruined , after a while we find it was but out of fight . it hath coverts and retreats in an unsearchable heart , whither we cannot pursue it . the soul may perswade it self all is well , when sin may be safe in the hidden darkness of the mind , which 't is impossible that he should look into , for what ever makes manifest is light . it may suppose the will of sinning is utterly taken away , when yet there is an unsearchable reserve for a more suitable object , a more vigorous temptation than at present it is tried withal . hath a man had a contest with any lust , and a blessed victory over it by the holy ghost , as to that present trial ; when he thinks it is utterly expelled , he ere long finds that it was but retired out of fight . it can lie so close in the minds darkness , in the wills indisposition , in the disorder and carnality of the affections , that no eye can discover it . the best of our wisdom is but to watch its first appearances , to catch its first under-earth heavings and workings and to set our selves in opposition to them ; for to follow it into the secret corners of the heart , that we cannot do . it is true , there is yet a relief in this case , namely that he to whom the work of destroying the law of sin , and body of death in us is principally committed , namely the holy ghost , comes with his ax to the very root , neither is there any thing in an unsearchable heart that is not open and naked unto him , heb. . . but we in a way of duty may hence see what an enemy we have to deal withall . secondly , as it is unsearchable , so it is deceitful , as in the place above mentioned ; it is deceitful above all things , incomparably so . there is great deceit in the dealings of men in the world , great in their counsels and contrivances in reference to their affairs private and publick ; great deceit in their words and actings : the world is full of deceit and fraud . but all this is nothing to the deceit that is in mans heart towards himself , for that is the meaning of the expression in this place , and not towards others . now incomparable deceitfulness , added to unsearchableness , gives a great addition and encrease of strength of the law of sin , upon the account of its seat and subject . i speak not yet of the deceitfulness of sin it self , but the deceitfulness of the heart where it is seated . prov. . . there are seven abominations in the heart ; that is , not only many , but an absolute complete number , as seven denotes : and they are such abominations as consist in deceitfulness ; so the caution fore-going insinuates , trust him not ; for it is only deceit that should make us not to trust in that degree and measure which the object is cabable of . now this deceitfulness of the heart , whereby it is exceedingly advantaged in its harbouring of sin , lies chiefly in these two things . first , that it abounds in contradictions , so that it is not to be found and dealt withall according to any constant rule , and way of procedure . there are some men that have much of this from their natural constitution , or from other causes in their conversation . they seem to be made up of contradictions ; sometimes to be very wise in their affairs , sometimes very foolish ; very open , and very reserved ; very facile , and very obstinate ; very easie to be entreated , and very revengeful , all in a remarkable height . this is generally accounted a bad character , and is seldom found but when it proceeds from some notable predominant lust . but in general , in respect of moral good or evil , duty or sin , it is so with the heart of every man ; flaming hot , and key cold ; weak , and yet stubborn ; obstinate , and facile . the frame of the heart is ready to contradict it self every moment . now you would think you had it all for such a frame , such a way ; anon it is quite otherwise : so that none know what to expect from it . the rise of this is the disorder that is brought upon all its faculties by sin . god created them all in a perfect harmony and union . the mind and reason were in perfect subjection and subordination to god , and his will ; the will answered in its choice of good , the discovery made of it by the mind ; the affections constantly and evenly followed the understanding and will. the minds subjection to god was the spring of the orderly and harmonious motion of the soul , and all the wheels in it . that being disturbed by sin , the rest of the faculties move cross and contrary one to another ; the will chuseth not the good which the mind discovers , the affections delight not in that which the will chuseth , but all jar and interfere , cross and rebel against each other . this we have got by our falling from god. hence sometimes the will leads , the judgment follows . yea , commonly the affections that should attend upon all , get the sovereignty , and draw the whole soul captive after them . and hence it is , as i said , that the heart is made up of so many contradictions in its actings . sometimes the mind retains its sovereignty , and the affections are in subjection , and the will ready for its duty . this puts a good face upon things . immediately the rebellion of the affections , or the obstinacy of the will take place and prevail , and the whole scene is changed . this , i say , makes the heart deceitful above all things ; it agrees not at all in it self , is not constant to it self , hath no order that it is constant unto , is under no certain conduct that is stable , but if i may so say , hath a rotation in it self , where oft-times the feet lead and guide the whole . secondly , its deceit lies in its full promisings upon the first appearance of things . and this also proceeds from the same principle with the former . sometimes the affections are touched and wrought upon , the whole heart appears in a fair frame , all promiseth to be well . within a while the whole frame is changed ; the mind was not at all affected or turned ; the affections a little acted their parts and are gone off , and all the fair promises of the heart are departed with them . now add this deceitfulness to the unsearchableness before mentioned , and we shall find , that at least the difficulty of dealing effectually with sin in its seat and throne , will be exceedingly encreased . a deceiving and a deceived heart , who can deal with it ? especially considering that the heart imploys all its deceits unto the service of sin , contributes them all to its furtherance . all the disorder that is in the heart , all its false promises , and fair appearances , promote the interest and advantages of sin . hence god cautions the people to look to it , left their own hearts should entice and deceive them . who can mention the treacheries and deceits that lie in the heart of man ? it is not for nothing that the holy ghost so expresseth it , it is deceitful above all things ; uncertain in what it doth , and false in what it promiseth . and hence moreover it is , amongst other causes , that in the pursuit of our war against sin , we have not only the old work to go over and over , but new work still while we live in this world ; still new stratagems and wiles to deal withall , as the manner will be where unsearchableness and deceitfulness are to be contended with . there are many other properties of this feat and subject of the law of sin , which might be insisted on to the same end and purpose , but that would too far divert us from our particular design ; and therefore i shall pass these over with some few considerations . never let us reckon that our work in contending against sin , in crucifying , mortifying , and subduing of it , is at an end . the place of its habitation is unsearchable ; and when we may think that we have throughly won the field , there is still some reserve remaining that we saw not , that we knew not o● . many conquerors have been ruined by their carelesness after a victory ; and many have been spiritually wounded after great successes against this enemy . david was so , his great surprizal into sin was after a long profession , manifold experiences of god , and watchful keeping himself from his iniquity . and hence in part hath it come to pass , that the profession of many hath declined in their old age , or riper time , which must more distinctly be spoken to afterwards . they have given over the work of mortifying of sin , before their work was at an end . there is no way for us to pursue sin in its unsearchable habitation , but by being endless in our pursuit . and that command of the apostle which we have , colos. . . on this account is as necessary for them to observe , who are towards the end of their race , as those that are but at the beginning of it . mortifie therefore your members that are on the earth ; be always doing it whilst you live in this world . it is true , great ground is obtained , when the work is vigorously and constantly carried on ; sin is much weakened , so that the soul presseth forwards towards perfection . but yet the work must be endless , i mean whilst we are in this world . if we give over , we shall quickly see this enemy exerting it self with new strength and vigour . it may be , under some great affliction , it may be in some eminent enjoyment of god , in the sense of the sweetness of blessed communion with christ , we have been ready to say , that there was an end of sin , that it was dead and gone for ever : but have we not found the contrary by experience ? hath it not manifested that it was only retired into some unsearchable recesses of the heart , as to its in-being and nature , though it may be greatly weakened in its power ? let us then reckon on it , that there is no way to have our work done , but by always doing of it ; and he who dies fighting in this warfare , dies assuredly ▪ a conqueror . secondly , hath it its residence in that which is various , inconstant , deceitful above all things , this calls for perpetual watchfulness against it . an open enemy that deals by violence only , always gives some respite ; you know where to have him , and what he is doing , so as that sometimes you may sleep quietly without fear : but against adversaries that deal by deceit and treachery , ( which are long swords , and reach at the greatest distance ) nothing will give security but perpetual watchfulness . it is impossible we should in this case be too jealous , doubtful , suspicious , or watchful . the heart hath a thousand wiles and deceits , and if we are in the least off from our watch , we may be sure to be surprised . hence are those reiterated commands and cautions given for watching , for being circumspect , diligent , careful , and the like . there is no living for them who have to deal with an enemy deceitful above all things , unless they persist in such a frame . all cautions that are given in this case are necessary , especially that , remember not to believe . doth the heart promise fair , rest not on it , but say to the lord christ , lord , do thou undertake for me . doth the sun shine fair in the morning , reckon not therefore on a fair day ; the clouds may arise and fall : though the morning give a fair appearance of serenity and peace , turbulent affections may arise , and cloud the soul with sin and darkness . thirdly then , commit the whole matter with all care and diligence unto him who can search th● heart to the uttermost , and knows how to prevent all its treacheries and deceits . in the things before mentioned lies our duty , but here lies our safety . there is no treacherous corner in our hearts , but he can search it to the uttermost ; there 's no deceit in them but he can disappoint it . this course david takes , psal. . after he had set forth the omnipresence of god , and his omniscience , vers . , , . he makes improvement of it , verse . search me , o lord , and try me . as if he had said , it is but a little that i know of my deceitful heart , only i would be sincere , i would not have reserves for sin retained therein ; wherefore do thou , who art present with my heart , who knowest my thoughts long before , undertake this work , perform it throughly , for thou alone art able so to do . there are yet other arguments for the eviden●ing of the power and strength of indwelling-sin from whence it is termed a law , which we must pass through according to the order wherein before we laid them down . chap. iv. indwelling sin enmity against god. thence its power . admits of no peace nor rest : is against god himself , acts it self in aversation from god ; and propensity to evil. is universal . to all of god. in all of the soul. cons●ant . we have seen the seat and subject of this law of sin. in the next place we might take a view of its nature in general , which also will manifest its power and efficacy . but this i shall not enlarge upon ; it being not my business to declare the nature of indwelling-sin , it hath also been done by others . i shall therefore only in reference unto our special design in hand , consider one property of it , that belongs unto its nature : and this alwayes where ever it is . and this is that which is expressed by the apostle , rom. . . the carnal mind is enmity against god ; that which is here called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisdom of the flesh , is the same with the law of sin , which we insist on . and what sayes he hereof ? why it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enmity against god it is not only an enemy , for so possibly some reconciliation of it unto god might be made , but it is enmity it self , and so not capable of accepting any terms of peace . enemies may be reconciled , but enmity cannot . yea , the only way to reconcile enemies , is to destroy the enmity . so the apostle in another case tells us , rom. . . we who were enemies , are reconciled unto god ; that is , a work compassed and brought about by the blood of christ ; the reconciling of the greatest enemies . but when he comes to speak of enmity , there is no way for it , but it must be abolished and destroyed , eph. . . having abolished in his flesh the enmity : there is no way to deal with any enmity whatever , but by its abolition or destruction . and this also lyes in it as it is enmity , that every part and parcel of it , if we may so speak , the least degree of it that can possibly remain in any one , whilest , and where there is any thing of its nature , is enmity still . it may not be so effectual and powerful in operation , as where it hath more life and vigour , but it is enmity still . as every drop of poyson , is poyson , and will infect , and every spark of fire , is fire , and will burn ; so is every thing of the law of sin , the last , the least of it , it is enmity , it will poyson , it will burn . that which is any thing in the abstract is still so ; whilst it hath any being at all . our apostle who may well be supposed to have made as great a progress in the subduing of it , as any one on the earth , yet after all cryes out for deliverance , as from an irreconcileable enemy , rom. . . the meanest acting , the meanest and most imperceptible working of it , is the acting and working of enmity . mortification abates of its force , but doth not change its nature . grace changeth the nature of man , but nothing can change the nature of sin . what ever effect be wrought upon it , there is no effect wrought in it , but that it is enmity still , sin still . this then by it is our astate and condition , god is love , john. . . he is so in himself , eternally excellent and desirable above all . he is so to us , he is so in the blood of his son , and in all the inexpressible fruits of it , by which we are what we are , and wherein all our future hopes and expectations are wrapped up . against this god we carry about us an enmity , all our dayes . an enmity that hath this from its nature , that it is incapable of cure or reconciliation . destroyed it may be it shall be , but cured it cannot be . if a man hath an enemy to deal withal that is too mighty for him , as david had with saul , he may take the course that he did ; consider what it is that provoked his enemy against him , & so address himself to remove the cause and make up his peace , sam. . . if the lord have stirred thee up against me , let him accept an offering , but if they be the children of men , cursed be they of the lord ; come it from god or man , there is yet hopes of peace . but when a man hath enmity it self to deal withal , nothing is to be expected but continual fighting to the destruction of the one party . if it be not overcome and destroyed , it will overcome and destroy the soul. and herein lyes no small part of its power which we are enquiring after ; it can admit of no terms of peace , of no composition . there may be a composition , where there is no reconciliation . there may be a truce where there is no peace . but with this enemy we can obtain neither the one , nor the other . it is never quiet conquering , nor conquered , which was the only kind of enemy that the famous warriour complained of , of old . it is in vain for a man to have any expectation of rest from his lust , but by its death , of absolute freedom , but by his own . some in the tumultuating of their corruptions , seek for quietness by labouring ●o satisfie them , making provision for the flesh to fulfill the lusts thereof ; as the apostle speaks , rom. . . this is to aslake fire by wood and oyle . as all the fuel in the world , all the fabrick of the creation that is combustible , being cast into the fire , will not at all satisfie it , but increase it ; so is it with satisfaction given to sin by sinning , it doth ●ut inflame and increase . if a man will part with some of his goods unto an enemy , it may satisfie him ; but enmity will have all , and is not one whit the more satisfied , that if he had received nothing at all . like the lean cattle that were never the less hungry , for having devoured the fat . you cannot bargain with the fire to take but so much of your houses , ye have no way but to quench it . it is in this case , as it is in the contest between a wise man and a fool , prov. . . whether he rage or laugh , there is no rest . what ever frame or temper he be in , his importunate folly makes him troublesome . it is so with this indwelling-sin , whether it rage or laugh , whether it violently tumultuate , as it will do on provocations and temptations , it will be outragious in the soul , or whether ●t seem to be pleased and contented , to be satisfied , all is one , there is no peace , no rest to be had with it , or by it . had it then been of any other nature , some other way might have been fixed on , ●ut being it consists in enmity , all the relief the soul ●ath must lye in its ruine . secondly , it is not only said to be enmity , but it is said to be enmity against god. it hath chosen a great enemy indeed . it is in sundry places proposed as our enemy , pet. . . abstain from fleshly lusts , which warr against the soul. they are enemies to the soul , that is , to our selves . sometimes as an enemy to the spirit that is in us , the flesh lusteth or fighteth against the spirit , gal. . . it fights against the spirit , or the spiritual principle that is in us , to conquer it ▪ it fights against our souls to destroy them . it hath special ends and designs against our souls , and against the principle of grace that is in us ; but its proper formal object is god , it is enmity against god. it is its work to oppose grace , it is a consequent of its work to oppose our souls , which follows upon what it doth , more than what it intends ; but its nature and formal design is to oppose god ; god as the law-giver , god as holy , god as the author of the gospel , a way of salvation by grace , and not by works , is the direct object of the law of sin. why doth it oppose duty , so that the good we would do , we do not , either as to matter or manner ? why doth it render the soul carnal , indisposed , unbelieving , unspiritual , weary , wandring ? it is because of its enmity to god , whom the soul aims to have communion withal in duty . it hath as it were that command from satan , which the assyrians had from their king , fight neither with small nor great , save only with the king of israel , kings . . it is neither great nor small , but god himself , the king of israel , that sin sets it self against . there lyes the secret formal reason of all its opposition to good , even because it relates unto god. may a road , a trade , a way of duties be set up , where communion with god is not aimed at , but only the duty it self , as is the manner of men in most of their superstitious worship , the opposition that will lye against it from the law of sin will be very weak , easie and gentle . or as the assyrians because of his shew of a king , assaulted jehosaphat , but when they found that it was not ahab , they turned back from pursuing of him . because there is a shew and appearance of the worship of god , sin may make head against it at first , but when the duty cryes out in the heart , that indeed god is not there ; sin turns away to seek out its proper enemy , even god himself elsewhere . and hence do many poor creatures spend their dayes in dismal tiring superstitions , without any great reluctancy from within , when others cannot be suffered freely to watch with christ in a spiritual manner one hour . and it is no wonder that men fight with carnal weapons for their superstitious worship without , when they have no fighting against it within . for god is not in it ; and the law of sin makes not opposition to any duty , but to god in every duty . this is our state and condition , all the opposition that ariseth in us unto any thing that is spiritually good , whether it be from darkness in the mind , or aversation in the will , or sloth in the affections , all the secret arguings and reasonings that are in the soul in pursuit of them , the direct object of them is god himself . the enmity lyes against him , which consideration surely should influence us to a perpetual constant watchfulness over our selves . it is thus also in respect of all propensity unto sin , as well as aversation from god. it is god himself that is aimed at . it is true , the pleasures , the wages of sin do greatly influence the sensual carnall affections of men ; but it is the holiness and authority of god , that sin it self rises up against : it hates the yoke of the lord ; thou hast been weary of me , saith god to sinners , and that during their performance of abundance of duties . every act of sin is a fruit of being weary of god. thus job tells us , what lyes at the bottom in the heart of sinners ; they say to the lord , depart from us ; it is enmity against him and aversation from him . here lyes the formal nature of every sin , it is an opposition to god , a casting off his yoke , a breaking off the dependance which the creature ought to have on the creator . and the apostle , rom. . . gives the reason why he affirms the carnal mind to be enmity against god ; namely , because it is not subject to the will of god , nor indeed can be . it never is , nor will , nor can be subject to god , its whole nature consisting in an opposition to him . the soul wherein it is , may be subject to the law of god , but this law of sin sets up in contrariety unto it , and will not be in subjection . to manifest a little farther the power of this law of sin from this property of its nature , that it is enmity against god ; one or two inseparable adjuncts of it may be considered , which will farther evince it . first , it is universal ; some contentions are bounded unto some particular concernments , this is about one thing , that about another . it is not so here ; the enmity is absolute and universal , as are all enmities that are grounded in the nature of the things themselves . such enmity is against the whole kind of that which is its object . such is this enmity ; for first , it is vniversal to all of god ; and secondly , it is vniversal in all of the soul. first , it is universal to all of god. if there were any thing of god , his nature , properties , his mind or will , his law or gospel , any duty of obedience to him , of communion with him , that sin had not an enmity against , the soul might have a constant shelter and retreat within it self , by applying it self to that of god , to that of duty towards him , to that of communion with him , that sin would make no opposition against . but the enmity lyes against god , and all of god , and every thing wherein or whereby we have to do with him . it is not subject to the law , nor any part nor parcel , word or tittle of the law. whatever is opposite to any thing as such , is opposite unto all of it . sin is enmity to god as god , and therefore to all of god. not his goodness , not his holiness , not his mercy , not his grace , not his promises : there is not any thing of him , which it doth not make head against ; nor any duty , private , publick , in the heart , in external works , which it opposeth not . and the nearer ( if i may so say ) any thing is to god , the greater is its enmity unto it . the more of spirituality and holiness is in any thing , the greater is its enmity . that which hath most of god , hath most of its opposition . concerning them in whom this law is predominant , god sayes , ye have set at naught all my counsel , and you would have none of my reproof , prov. . . not this or that part of gods counsel , his mind or will is opposed , but all his counsel ; whatever he calleth for , or guideth unto , in every particular of it , all is set at naught , and nothing of his reproof attended unto . a man would think it not very strange that sin should maintain an enmity against god in his law , which comes to judge it , to condemn it ; but it raiseth a greater enmity against him in his gospel , wherein he tenders mercy and pardon , as a deliverance from it , and that meerly because more of the glorious properties of god nature , more of his excellencies and condescension , is manifested therein , than in the other . secondly , it is universal in all of the soul. would this law of sin have contented it self to have subdued any one faculty of the soul , would it have left any one at liberty , any one affection free from its yoke and bondage , it might possibly have been with more ease opposed , or subdued . but when christ comes with his spiritual power upon the soul to conquer it to himself , he hath no quiet landing place . he can set foot on no ground but what he must fight for and conquer . not the mind , not an affection , not the will , but all is secured against him . and when grace hath made its entrance ; yet sin will dwell in all its coasts . were any thing in the soul at perfect freedom and liberty , there a stand might be made to drive it from all the rest of its holds : but it is universal , and wars in the whole soul. the mind hath its own darkness and vanity to wrestle with ; the will its own stubborness , obstinacy and perversness , every affection it s own frowardness and aversation from god , and its sensuality to deal withal ; so that one cannot yield relief unto one another , as they ought ; they have as it were , their hands full at home . hence it is that our knowledge is imperfect , our obedience weak , love not immixed , fear not pure , delight not free and noble . but i must not insist on these particulars , or i could abundantly shew how diffused this principle of enmity against god is through the whole soul. secondly , hereunto might be added its constancy . it is constant unto it self , it wavers not , it hath no thoughts of yielding or giving over , notwithstanding the powerful opposition that is made unto it both by the law and gospel , as afterwards shall be shewed . this then is a third evidence of the power of sin , taken from its nature and properties , wherein i have fixed but on one instance for its illustration , namely , that it is enmity against god , and that universal and constant . should we enter upon a full description of it , it would require more space and time than we have allotted to this whole subject . what hath been delivered might give us a little sense of it , if it be the will of god , and stir us up unto watchfulness . what can be of a more sad consideration than that we should carry about us constantly that which is enmity against god , and that not in this or that particular , but in all that he is , and in all wherein he hath revealed himself . i cannot say it is well with them who find it not . it is well with them indeed in whom it is weakned , and the power of it abated . but yet for them who say it is not in them , they do but deceive themselves , and there is no truth in them . chap. v. nature of sin farther discovered as it is enmity against god. its aversation from all good , opened . means to prevent the effects of it prescribed . we have considered somewhat of the nature of indwelling-sin , not absolutely , but in reference unto the discovery of its power . but this more cleary evidenceth it self in its actings and operations . power is an act of life , and operation is the only discoverer of life . we know not that any thing lives , but by the effects and works of life . and great and strong operations discover a powerful and vigorous life . such are the operations of this law of sin , which are all demonstrations of its power . that which we have declared concerning its nature , is that it consists in enmity . now there are two general heads of the working or operation of enmity . first , aversation . secondly , opposition . first , aversation . our saviour describing the enmity that was between himself and the theachers of the jews , by the effects of it , saith in the prophet , my soul loathed them , and their soul also abhorred me , zach. . . where there is mutual enmity , there is mutual aversation , loathing , and abomination . so it was between the jews and the samaritans , they were enemies , and abhorred one another ; as joh. . . secondly , opposition , or contending against one another , is the next product of enmity , isa. . . he was turned to be their enemy , and he fought against them ; speaking of god towards the people . where there is enmity , there will be fighting , it is the proper and natural product of it . now both these effects are found in this law of sin . first , for aversation , there is an aversation in it unto god , and every thing of god , as we have in part discovered in handling the enmity it self , and so shall not need much to insist upon it again . all indisposition unto duty , wherein communion with god is to be obtained , all weariness of duty , all carnality or formality under duty , it all springs from this root . the wise man cautions us against this evil , eccles. . . when thou goest to the house of god , keep thy foot . hast thou any spiritual duty to perform , and dost thou design the attaining of any communion with god ? look to thy self , take care of thy affections , they will be gadding and wandring , and that from their aversation to what thou hast in hand . there is not any good that we would do , wherein we may not find this aversation exercising it self . when i would do good , evil is present with me ; at any time , at all times , when i would do any thing that is spiritually good , it is present ; that is , to hinder me , to obstruct me in my duty , because it abhors and loaths the thing which i have in hand , it will keep me off from it if it be possible . in them in whom it prevails , it comes at length unto that frame which is expressed , ezech. . . it will allow an outward bodily presence unto the worship of god , wherein it is not concerned , but it keeps the heart quite away . it may be some will pretend , they find it not so in themselves , but they have freedom and liberty in and unto all the duties of obedience that they attend unto . but i fear , this pretended liberty will be found upon examination to arise from one or both of these causes . first , ignorance of the true state and condition of their own souls , of their inward man and its actings towards god. they know not how it is with them , and therefore are not to be believed in what they report . they are in the dark and neither know what they do , nor whither they are going . it is like the pharisee knew little of this matter , which made him boast of his duties to god himself . or , secondly , it may be what ever duties of worship or obedience such persons perform , they may through want of faith , and an interest in christ , have no communion with god in them . and if so , sin will make but little opposition unto them therein . we speak of them whose hearts are exercised with these things , and if under their complaints of them , and groanings for deliverance from them , others cry out unto them , stand off , we are holier than ye , they are willing to bear their condition , as knowing that their way may be safe , though it be troublesome , and being willing to see their own dangers , that they may avoid the ruine which others fall into . let us then a little consider this aversation in such acts of obedience , as wherein there is no concernment but that of god and the soul. in publick duties there may be a mixture of other considerations ; they may be so influenced by custom and necessity , that a right judgment cannot from them be made of this matter . but let us take into consideration the duties of retirement , as private prayer and meditation , and the like ; or else extraordinary duties , or duties to be performed in an extraordinary manner . first , in these will this aversation and loathing oftentimes discover it self in the affections . a secret striving will be in them about close and cordial dealing with god. unless the hand of god in his spirit be high and strong upon the soul , even when convictions , sense of duty , dear and real esteem of god , and communion with him , have carried the soul into its closet , yet if there be not the vigour and power of a spiritual life constantly at work , there will be a secret lothness in them unto duty ; yea , sometimes there will be a violent inclination to the contrary ; so that the soul had rather do any thing , embrace any diversion , though it would it self thereby , than vigorously apply it self unto that which in the inward man it breaths after . it is weary before it begins , and says , when will the work be over ? here god and the soul are immediately concerned , and it is a great conquest to do what we would , though we come exceedingly short of what we should do . secondly , it discovers it self in the mind also : when we address our selves to god in christ , we are , as job speaks , to fill our mouths with arguments , job . . that we may be able to plead with him , as he calls upon us to do , isa. . . put me in remembrance , let us plead together . whence the church is called upon to take unto it self words or arguments in going to god , hos. . . the sum is , that the mind should be furnished with the considerations that are prevailing with god , and be in readiness to plead them , and to manage them in the most spiritual manner to the best advantage . now is there no difficulty to get the mind into such a frame , as to lay out it self to the utmost in this work ? to be clear , steady , and constant in its duty ? to draw out , and make use of its stores and furniture of promises and experiences ? it starts , wanders , flags all from this secret aversation unto communion with god , which proceeds from the law of indwelling-sin . some complain that they can make no work of meditation , they cannot bend their minds unto it . i confess there may be a great cause of this , in their want of a right understanding of the duty it self , and of the ways of manageing the soul in it , which therefore i shall a little speak to afterwards . but yet this secret enmity hath its hand in the loss they are at also , and that both in their minds and in their affections . others are forced to live in family and publick duties , they find such little benefit and success in private . and here hath been the beginning of the apostasie of many professors , and the source of many foolish sensual opinions . finding this aversation in their minds and affections from closeness and constancy in private spiritual duties , not knowing how to conquer and prevail against these difficulties through him who enables us , they have at first been subdued to a neglect of them , first partial , then total , until having lost all conscience of them , they have had a door opened unto all sin and licentiousness , and so to a full and utter apostasie . i am perswaded there are very few that apostatize from a profession of any continuance , such as our days abound withall , but their door of entrance into the folly of back-sliding , was either some great and notorious sin that bloodied their consciences , tainted their affections , and intercepted all delight of having any thing more to do with god ; or else it was a course of neglect in private duties , arising from a weariness of contending against that powerful aversation which they found in themselves unto them . and this also through the craft of satan hath been improved into many foolish and sensual opinions , of living unto god without , and above any duties of communion . and we find , that after men have for a while choaked and blinded their consciences with this pretence , cursed wickedness or sensuality hath been the end of their folly . and the reason of all this is , that the giving way to the law of sin in the least , is the giving strength unto it : to let it alone is to let it grow , not to conquer it is to be conquered by it . as it is in respect of private , so it is also in respect of publick duties , that have any thing extraordinary in them . what strivings , struglings , and pleadings are there in the heart about them , especially against the spirituality of them ? yea , in and under them , will not the mind and affections sometimes be intangled with things uncouth , new and strange unto them , such as at the time of the least serious business , a man would not deign to take into his thoughts . but if the least loose , liberty or advantage be given unto indwelling-sin , if it be not perpetually watched over , it will work to a strange and an unexpected issue . in brief , let the soul uncloath any duty what ever , private or publick , any thing that is called good , let a man divest it of all outward respects which secretly insinuate themselves into the mind , and give it some complacency in what it is about , but do not render it acceptable unto god , and he shall assuredly find somewhat of the power , and some of the effects of this aversation . it begins in lothness and indisposition , goes on with intangling the mind and affections with other things , and will end , if not prevented , in weariness of god , which he complains of in his people , isa. . . they ceased from duty because they were weary of god. but this instance being of great importance unto professors in their walking with god , we must not pass it over without some intimations of directions for them in their contending against it , and opposition to it . only this must be premised , that i am not giving directions for the mortifying of indwelling-sin in general , which is to be done alone by the spirit of christ , by vertue of our union with him , rom. . . but only of our particular duty , with reference unto this especial evil or effect of indwelling-sin that we have a little insisted on , or what in this single case the wisdom of faith seems to direct unto , and call for ; which will be our way and course in our process upon the consideration of other effects of it . first , the great means to prevent the fruits and effects of this aversation , is the constant keeping of the soul in an universally holy frame . as this weakens the whole law of sin , so answerably all its properties ; and particulary this aversation . it is this frame only that will enable us to say with the psalmist , psal. . . my heart is fixed , o god , my heart is fixed . it is utterly impossible to keep the heart in a prevailing holy frame in any one duty , unless it be so in and unto all and every one . if sin intanglements get hold in any one thing , they will put themselves upon the soul in every thing . a constant even frame and temper in all duties , in all ways , is the only preservative for any one way . let not him who is neglective in publick perswade himself , that all will be clear and easie in private or on the contrary . there is an harmony in obedience , break but one part and you interrupt the whole . our wounds in particular arise generally from negligence as to the whole course . so david informs us , psal. . . then shall i not be ashamed , when i have a respect unto all thy commandements . an universal respect to all gods commandements , is the only preservative from shame . and nothing have we more reason to be ashamed of , than the shameful miscarriages of our hearts in point of duty , which are from the principle before mentioned . secondly , labour to prevent the very beginnings of the workings of this aversation ; let grace be before-hand with it in every duty . we are directed , pet. . . to watch unto prayer ; and as is is unto prayer , so unto every duty ; that is , to consider and take care that we be not hindered from within , nor from without , as to a due performance of it . watch against temptations to oppose them , watch against the aversation that is in sin to prevent it . as we are not to give place to satan , no more are we to sin . if it be not prevented in its first attempts , it will prevail . my meaning is , whatever good , as the apostle speaks , we have to do , and find evil present with us , as we shall find it present , prevent its parlying with the soul , its insinuating of poison into the mind and affections , by a vigorous , holy , violent stirring up of the grace , or graces that are to be acted and set at work peculiary in that duty . let jacob come first into the world , or if prevented by the violence of esau let him lay hold on his heel to overthrow him , and obtain the birth-right . upon the very first motion of peter to our saviour , crying , master , spare thy self , he immediately replyes , get thee behind me satan . so ought we to say , get thee gone thou law of sin , thou present evil , and it may be of the same use unto us . get grace then , up betimes unto duty , and be early in the rebukes of sin . thirdly , though it do its worst , yet be sure it never prevail to a conquest . be sure you be not wearied out by its pertinacy , nor driven from your hold by its importunity ; do not faint by its opposition . take the apostles advice heb. . . we desire that every one of you , do shew the same diligence to the full assurance of hope unto the end that ye be not slothful . still hold out in the same diligence . there are many wayes whereby men are driven from a constant holy performance of duties , all of them dangerous , if not pernicious to the soul. some are diverted by business , some by company , some by the power of temptations , some discouraged by their own darkness ; but none so dangerous as this , when the soul gives over in part , or in whole , as wearied by the aversation of sin unto it , or to communion with god in it . this argues the souls giving up of it self unto the power of sin , which unless the lord break the snare of satan therein , will assuredly prove ruinous . our saviours instruction is , that we ought alwayes to pray , and not to faint , luke . . opposition will arise , none so bitter and keen as that from our own hearts ; if we faint we perish . take heed lest you be wearied , saith the apostle , and faint in your minds , heb. . . such a fainting as is attended with a weariness and that with a giving place to the aversation working in our hearts , is to be avoided , if we would not perish . the caution is the same with that of the same apostle , rom. . . rejoycing in hope , patient in tribulation , continuing instant in prayer . and in general with that of chap. . . let not sin therefore reign in your mortal body , that ye should obey it in the lust thereof . to cease from duty , in part , or in whole , upon the aversation of sin unto its spirituality , is to give sin the rule , and to obey it in the lust thereof . yield not then unto it , but hold out the conflict ; wait on god and ye shall prevail , isa. . . they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not faint . but that which is now so difficult , will increase in difficulty if we give way unto it . but if we abide in our station , we shall prevail , the mouth of the lord hath spoken it . fourthly , carry about a constant humbling sense of this close aversation unto spiritualness that yet lyes in our nature . if men find the efficacy of it , what should , what consideration can be more powerful to bring them unto humble walking with god. that after all the discoveries that god hath made of himself unto them , all the kindness they have received from him , his doing of them good and not evil in all things , there should yet be such an heart of unkindness and unbelief , still abiding , as to have an aversation lying in it to communion with him : how ought the thoughts of it to cast us into the dust , to fill us with shame and self-abhorrency all our days ? what have we found in god in any of our approaches or addresses unto him , that it should be thus with us ? what iniquity have we found in him ? hath he been a wilderness unto us , or a land of darkness ? did we ever lose any thing by drawing nigh unto him ? nay , hath not therein lyen all the rest and peace which we have obtained ? is not he the fountain and spring of all our mercies , of all our desirable things ? hath he not bid us welcome at our coming ? have we not received from him more than heart can conceive , or tongue express ? what ails then our foolish and wretched hearts , to harbour such a cursed secret dislike of him and his ways ? let us be ashamed and astonished at the consideration of it , and walk in ●n humbling sense of it all our dayes . let us carry it about with us in the most secret of our thoughts . and as this is a duty in it self acceptable unto god , who delights to dwell with them that are of an humble and contrite spirit ; so it is of exceeding efficacy to the weakening of the evil we ●reat of . fifthly , labour to possess the mind with the beauty and excellency of spiritual things , that so they may be presented lovely and desirable to the ●oul , and this cursed aversation of sin will be weakned thereby . it is an innate acknowledged principle , that the soul of man will not keep up chearfully unto the worship of god , unless it have a discovery of a beauty and comeliness in it . hence when men had lost all spiritual sense and savour of the things of god , to supply the want that was in their own souls , they invented outwardly pom●ous and gorgeous wayes of worship , in images , paintings , pictures , and i know not what carnal ornaments which they have called the beauties of holiness . thus much however was discovered therein , that the mind of man must see a beauty , a desirableness in the things of gods worship , or it will not delight in it , aversation will prevail . let then the soul labour to acquaint it self with the spiritual beauty of obedience , of communion with god , and of all duties of immediate approach to him , that 〈◊〉 may be filled with delight in them . it is not my present work to discover the heads and springs of that beauty and desirableness which is in spiritual duties , in their relation to god , the eternal spring ●f all beauty , to christ , the love , desire , and hope of all nations , to the spirit the great beautifier of souls , rendering them by his grace all glorious within , in their suitableness to the souls of men , as to their actings towards their last end , in the rectitude and holiness of the rule in attendance whereunto they are to be performed ; but i only say at present in general , that to acquaint the soul throughly with these things is an eminent way of weakening the aversation spoken of . chap. vi. the work of this enmity against god , by way of opposition . first , it lusteth . wherein the lusting of sin consisteth . it surprizing of the soul. readiness to close with temptations . it s fighting and warring . ( . ) in rebellion against the law of grace . ( . ) in assaulting the soul. how this enmity worketh by way of aversation hath been declared , as also the means that the soul is to use for the preventing of its effects and prevalency . the second way whereby it exerts its self is opposition . enmity will oppose and contend with that wherewith it is at enmity . it is so in things natural and moral . as light and darkness , heat and cold , so vertue and vice oppose each other . so is it with sin and grace , saith the apostle , these are contrary one to the other , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are placed and set in mutual opposition , and that continually and constantly , as we shall see . now there are two wayes whereby enemies mannage an opposition . first , by force : and secondly , by fraud and deceit . so when the egyptians became enemies to the children of israel , and mannaged an enmity against them , exod. . . pharaoh saith , let us deal wisely , or rather cunningly and subtilly with this people ; for so stephen with respect to this word , expresseth it , acts . . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he used all manner of fraudulent sophistry . and unto this deceit they added force , in their grievous oppressions . this is the way and manner of things where there is a prevailing enmity . and both these are made use of by the law of sin in its enmity against god , and our souls . i shall begin with the first ; or its actings as it were in a way of force , in an open down-right opposition to god and his law , or the good that a believing soul would do in obedience unto god , and his law. and in this whole matter , we must be careful to stear our course aright , taking the scripture for our guide , with spiritual reason and experience for our companions . for there are many shelves in our course , which must diligently be avoided , that none who consider these things be troubled without cause , or comforted without a just foundation . in this first way , whereby this sin exerts its enmity in opposition , namely , as it were by force or strength , there are four things expressing so many distinct degrees in its progress and procedure in the pursuit of its enmity . first , it s general inclination , it lusteth , gal. . . secondly , it s particular way of contending , it fights or wars , rom. . . james . . pet. . . thirdly , its success in this contest , it brings the soul into captivity to the law of sin , rom. . . fourthly , its growth and rage upon success , it comes up to madness , as an enraged enemy will do , eccles. . . all which we must speak to in order . first , in general it is said to lust , gal. . . the flesh lusteth against the spirit . this word expresseth the general nature of that opposition which the law of sin maketh against god , and the rule o● his spirit or grace in them that believe , and therefore the least degree of that opposition is expressed hereby . when it doth any thing it lusteth . as because burning is the general acting of fire , what ever it doth else , it doth also burn . when fire doth any thing , it burns : and when the law of sin doth any thing , it lusts . hence all the actings of this law of sin are called the lusts of the flesh , gal. . . ye shall not fulfil the lusts of the flesh , rom. . . make no provision for the flesh to fulfil the lusts thereof . nor are these lusts of the flesh those only whereby men act their sensuality in riot , drunkènness , uncleaness , and the like , but they comprehend all the actings of the law of sin whatever in all the faculties and affections of the soul. thus ephes. . . we have mention of the desires , or wills , or lusts of the mind , as well as of the flesh . the mind the most spiritual part o● the soul hath its lusts , no less than the sensual appetite , which seems sometimes more properly to be called the flesh . and in the products of these lusts , there are defilements of the spirit , as well as of the flesh , cor. . . that is , of the mind and understanding , as well as of the appetite and affections , and the body that attends their service . and in the blamelesness of all these consists our holiness , thess. . . the god of peace , sanctifie you wholly , and i pray god your whole spirit , and soul , and body be preserved blameless unto the coming of our lord jesus christ. yea , by the flesh in this matter the whole old man , or the law of sin is intended , john . . that which is born of the flesh is flesh ; that is , it is all so , and nothing else . and what ever remains of the old nature in the new man is flesh still . and this flesh lusteth ; this law of sin doth so , which is the general bottom and foundation of all its opposition unto god. and this 〈◊〉 doth two wayes . first ▪ in an hidden close propensity unto all evil . this lyes in it habitually . whilest a man is in the state of nature , fully under the power and dominion of this law of sin , it is said , that every figment of his heart is evil , and that continually , gen. . . it can frame , fashion , produce , or act nothing but what is evil : because this habitual propensity unto evil , that is in the law of sin , is absolutely predominant in such a one . it is in the heart like poison that hath nothing to allay its venemous qualities , and so infects whatever it touches . and where the power and dominion of it is broken , yet in its own nature it hath still an habitual propensity unto that which is evil , wherein its lusting doth consist . but here we must distinguish between the habitual frame of the heart , and the natural propensity or habitual inclination of the law of sin in the heart . the habitual inclination of the heart is denominated from the principle that bears chief or soveraign rule in it ; and therefore in believers it is unto good , unto god , unto holiness , unto obedience . the heart is not habitually inclined unto evil by the remainders of indwelling sin , but this sin in the heart hath a constant habitual propensity unto evil in its self , or its own nature . this the apostle intends by its being present with us ; it is present with me , that is , alwayes , and for its own end , which is to lust unto sin . it is with indwelling-sin as with a river ; whilest the springs and fountains of it are open , and waters are continually supplyed unto its streams , set a damm before it , and it causeth it to rise and swell , untill it bear down all , or overflow the banks about it . let these waters b● abated , dryed up in some good measure , in the springs of them , and the remainder may be coerced and restrained . but still as long as there is any running water it will constantly press upon what stands before it , according to its weight and strength , because it is its nature so to do . and if by any means it make a passage , it will proceed . so is it with indwelling-sin : whilest the springs and fountains of it are open , in vain is it for men to set a damm before it by their convictions , resolutions , vowes and promises . they may check it for a while , but it will increase , rise high , and rage at one time or another , until it bears down all those convictions and resolutions , or makes it self an underground-passage by some secret lust that shall give a full vent unto it . but now suppose that the springs of it are much dryed up by regenerating grace , the streams or actings of it abated by holiness , yet whilest any thing remains of it , it will be pressing constantly to have vent , to press forward into actual sin . and this is its lusting . and this habitual propensity in it is discovered two wayes . first , in its unexpected surprizals of the soul into foolish sinful figments and imaginations which it looked not for , nor was any occasion administred unto them . it is with indwelling-sin , as it is with the contrary principle of sanctifying grace . this gives the soul , if i may so say , many a blessed surprizal . it oftentimes ingenerates and brings forth an holy spiritual frame in the heart and mind , when we have had no previous rational considerations to work them thereunto . and this manifests it to be an habitual principle prevailing in the mind : so cant. . . or ever i was aware my soul made me as the chariots of aminadab ; that is , free , willing and ready for communion with christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i knew not ; it was done by the power of the spirit of grace , so that i took no notice of it , as it were , until it was done . the frequent actings of grace in this manner , exciting acts of faith , love and complacency in god , are evidences of much strength and prevalency of● in the soul. and thus also is it with indwelling-sin ; ere the soul is aware , without any provocation or temptation , when it knows not , it is cast into a vain and ●oolish frame . s●n produceth its figments secretly in the heart , and prevents the minds consideration of what it is about . i mean hereby those actus primo primi , first acts of the soul , which are thus far involuntary , as that they have not the actual consent of the will unto them ; but are voluntary as far as sin hath its residence in the will. and these surprizals , if the soul be not awake to take speedy care for the prevention of their tendency , do oftentimes set all as it were on fire , and engage the mind and affections into actual sin . for as by grace we are oftentimes ere we are aware made as the chariots of a willing people , and are far engaged in heavenly-mindedness and communion with christ , making speed in it as in a chariot ; so by sin are we oftentimes , ere we are aware , carried into distempered affections , foolish imaginations , and pleasing delightfulness in things that are not good nor profitable . hence is that caution of the apostle , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if a man be surprized at unawares with a fault or in a transgression . i doubt not but the subtilty of satan , and the power of temptation , are there taken into consideration by the apostle , which causeth him to express a mans falling into sin , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he be surprized ; so this working of indwelling-sin also hath its consideration in it , and that in the chiefest place without which nothing else could surprize us . for without the help thereof , what●ver comes from without , from satan , or the world , must admit of some parley in the mind before it be received , but it is from within , from our selves that we are surprized . hereby are we disappointed and wrought over to do that which we would not , and hindered from the doing of that which we would . hence it is , that when the soul is oftentimes doing as it were quite another thing , engaged quite upon another design , sin starts that in the heart or imaginations of it , that carryes it away into that which is evil and sinful . yea , to manifest its power , sometimes when the soul is seriously engaged in the mortification of any sin , it will by one means or other lead it away into a dalliance with that very sin whose ruine it is seeking , and whose mortification it is engaged in . but as there is in this operation of the law of sin , a special enticing or entangling , we shall speak unto it fully afterwards . now these surprizals can be from nothing but an habitual propensity unto evil in the principle from whence they proceed . not an habitual inclination unto actual sin in the mind or heart , but an habitual propensity unto evil in the sin that is in the mind or heart . this prevents the soul with its figments . how much communion with god is hereby prevented , how many meditations are disturbed , how much the minds and consciences of men have been defiled by this acting of sin , some may have observed . i know no greater burthen in the life of a believer than these involuntary surprizals of soul involuntary i say , as to the actual consent of the will , but not so in respect of that corruption which is in the will , and is the principle of them . and it is in respect unto these , that the apostle makes his complaint , rom. . . secondly , this habitual inclination manifests it self in its readiness and promptness , without dispute or altercation to joyn and close with every temptation , whereby it may possibly be excited . as we know it is in the nature of fire to burn , because it immediately lays hold on whatever is combustible . let any temptation whatever be proposed unto a man , the suitableness of whose matter unto his corruptions , or manner of its proposal , makes it a temptation ; immediately he hath not only to do with the temptation as outwardly proposed , but also with his own heart about it . without farther consideration or debate , the temptation hath got a friend in him . not a moments space is given between the proposal , and the necessity there is incumbent on the soul to look to its enemy within . and this also argues a constant habitual propensity unto evil . our saviour said of the assaults and temptations of sathan , the prince of this world cometh , and he hath no part in me , joh. . . he had more temptations intensively and extensively , in number , quality and fierceness , from sathan and the world , than ever had any of the sons of men : but yet in all of them , he had to deal only with that which came from without . his holy heart had nothing to like them , suited to them , or ready to give them entertainment : the prince of this world had nothing in him . so it was with adam ; when a temptation be fell him , he had only the outward proposal of it to look unto , all was well within , until the outward temptation took place and prevailed . with us it is not so . in a city that is at unity in it self , compact and entire , without divisions and parties , if an enemy approach about it , the rulers and inhabitants have no thoughts at all but only how they may oppose the enemy without , and resist him in his approaches . but if the city be divided in it self , if there be factions and traitors within , the very first thing they do , is to look to the enemies at home , the traitors within ; to cut off the head of sheba , if they will be safe . all was well with adam within doors , when satan came , so that he had nothing to do but to look to his assaults and approaches . but now on the access of any temptation , the soul is instantly to look in , where it shall find this traitor at work , closing with the baits of sathan , and stealing away the heart . and this it doth always , which evinceth an habitual inclination . psal. . . saith david , i am ready to halt , or for halting ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am prepared and disposed unto hallucination , to the slipping of my foot into sin , verse . as he expounds the meaning of that phrase , psal. . , . there was from indwelling-sin a continual disposition in him to be slipping , stumbling , halting on every occasion or temptation . there is nothing so vain , foolish , ridiculous , fond , nothing so vile and abominable , nothing so atheistical or execrable , but if it be proposed unto the soul in a way of temptation , there is that in this law of sin which is ready to answer it , before it be decried by grace . and this is the first thing in this lusting of the law of sin , it consists in its habitual propensity unto evil , manifesting it self by the involuntary surprisals of the soul unto sin , and its readiness without dispute or consideration to joyn with all temptations whatsoever . secondly , its lusting consists in its actual pressing after that which is evil , and actual opposition unto that which is good . the former instances shewed its constant readiness to this work , this now treats of the work it self . it is not only ready , but for the most part always engaged . it lusteth faith the holy ghost , it doth so continually . it stirreth in the soul by one act or other constantly , almost as the spirits in the blood , or the blood in the veins . this the apostle calls its tempting , jam. . . every man is tempted of his own lust . now what is it to be tempted ? it is to have that proposed to a mans consideration , which if he close withall , it is evil , it is sin unto him . this is sins trade ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lusteth . it is raising up in the heart , and proposing unto the mind and affections , that which is evil , trying , as it were , whether the soul will close with its suggestions , or how far it can carry them on , though it do not wholly prevail . now when such a temptation comes from without , it is unto the soul an indifferent thing , neither good nor evil unless it be consented unto . but the very proposal from within , it being the souls own act , is its sin . and this is the work of the law of sin ; it is restlesly and continually raising up , and proposing innumerable various forms and appearances of evil , in this or that kind , indeed in every kind , that the nature of man is capable to exercise corruption in . something or other , in matter , or manner , or circumstance , inordinate , unspiritual , unanswerable unto the rule , it ha●cheth and proposeth unto the soul. and this power of sin to beget figments and idea's of actual evil in the heart the apostle may have respect unto , thess. ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep your selves from every evil figment or idea of sin in the heart ; for the word there used doth not any where signifie an outward form or appearance ; neither is it the appearance of evil , but an evil idea or figment that is intended . and this lusting of sin is that which the prophet expresseth in wicked men , in whom the law of it is predominant , isa. . . the wicked are like the troubled sea , when it cannot rest , whose waters cast up mire and dirt . a similitude most lively expressing the lustings of the law of sin , restlesly and continually bubling up in the heart , with wicked , foolish and filthy imaginations and desires . this then is the first thing in the opposition that this enmity makes to god , namely in its general inclination , it lusteth . secondly , there is its particular way of contending , it fights or wars ; that is , it acts with strength and violence , as men do in war. first , it lusts stirring and moving inordinate figments in the mind , desires in the appetite and the affections , proposing them to the w●ll . but it rests not there , it cannot rest : it urgeth , presseth and pursueth its proposals with earnestness , strength and vigour , fighting , and contending , and warring to obtain its end and purpose . would it meerly s●●r up and propose things to the soul , and immediately acquiesce in the sentence and judgment of the mind that the thing is evil , against god , and his will , and not farther to be insisted on , much sin might be prevented that is now produced . but it rests not here , it proceeds to carry on its design , and that with earnestness and contention . by this means , wicked men inflame themselves , isa. . . they are self-inflamers , as the word signifies , unto sin , every spark of sin is cherished in them until it grows into a flame , and so it will do in others where it is so cherished . now this fighting or warring of sin consists in two things . first , in its rebellion against grace , or the law of the mind . secondly , in its assaulting the soul , contending for rule and sovereignty over it . the first is expressed by the apostle , rom. . . i find , saith he , another law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rebelling against the law of my mind . there are , it seems , two laws in us , the law of the flesh , or of sin ; and the law of the mind , or of grace . but contrary laws cannot both obtain sovereign power over the same person , at the same time . the sovereign power in believers , is in the hand of the law of grace ; so the apostle declares , verse . i delight in the law of god in the inward man. obedience unto this law is performed with delight and complacency in the inward man , because its authority is lawful and good . so more expresly ▪ chap. . . for sin shall not have dominion over you , for ye are not under the law but under grace . now to war against the law that hath a just sovereignty , is to rebell ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ; it is to rebell , and ●ught to have been so translated , reb●lling against the law of my mind . and this rebellion consists in a stubborn obstina●e opposition unto the commands and directions of the law of grace . doth the law of the mind command any thing as duty ? doth it severely rise up against any thing that is evil ? when the lusting of the law of sin rises up to this degree , it contends against obedience with all its might , the effect whereof , as the apostle tells us , is the doing of that which we would not , and the not doing of that which we would , verse , . and we may gather a notable instance of the power of sin in this its rebellion from this place . the law of grace prevails upon the will , so that it would do that which is good . to will is present with me , ver . . when i would do good , ver . . and again , ver . . and i would not do evil , ver . . . and it prevails upon the understanding , so that it approves or disapproves according to the dictates of the law of grace . ver. . i consent unto the law that it is good ; and verse . the judgment always lies on the side of grace . it prevails also on the affections , ver . . i delight in the law of god in the inward man. now if this be so , that grace hath the sovereign power in the understanding , will , and affections , whence is it that it doth not always prevail , that we do not always do that which we would , and abstain from that which we would not ? is it not strange that a man should not do that which he chuseth , willeth , liketh , delighteth in ? is there any thing more required to enable us unto that which is good ? the law of grace doth all as much as can be expected from it , that which in it self is abundantly sufficient for the perfecting of all holiness in the fear of the lord. but here lies the difficulty , in the intangling opposition that is made by the rebellion of this law of sin . neither is it expressible with what vigour and variety sin acts it self in this matter . sometimes it proposeth diversions , sometimes it causeth weariness , sometimes it finds out difficulties , sometimes it stirs up contrary affections , sometimes it begets prejudices , and one way or other intangles the soul , so that it never suffers grace to have an absolute and complete success in any duty . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i find not the way perfectly to work out , or accomplish that which is good ; so the word signifies ; and that from this opposition and resistance that is made by the law of sin . now this rebellion appears in two things . first , in the opposition that it makes unto the general purpose and course of the soul. secondly , in the opposition it makes unto particular duties . first , in the opposition it makes to the general purpose and course of the soul. there is none in whom is the spirit of christ , that is his , but it is his general design and purpose to walk in an universal conformity unto him in all things . even from the inward frame of the heart , to the whole compass of his outward actions , so it is with him . this god requires in his covenant , gen. . . walk before me , and be thou perfect . accordingly his design is to walk before god , and his frame is sincerity and uprightness therein . this is called , cleaving unto the lord with purpose of heart , acts. . . that is , in all things , and that not with a sloathful , dead , ineffectual purpose , but such as is operative , and sets the whole soul at work in pursuit of it . this the apostle sets forth , phil. . , , . not as though i had already attained , either were already perfect : but i follow after , if that i may apprehend that for which also i am apprehended of christ jesus . brethren , i count not my self to have apprehended , but this one thing i do , forgetting those things which are behind and reaching forth unto those things which are before , i press toward the mark for the prize of the high calling of god in christ jesus . he useth three words excellently expressing the souls universal pursuit of this purpose of heart in cleaving unto god , first , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . i follow after , prosecute ; the word signifies properly to persecute , which with what earnestness and diligence it is usually done , we know . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i reach forward , reaching with great intention of spirit and affections . it is a great and constant endeavour that is expressed in that word . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say we , i press towards the mark , that is , even as men that are running for a prize . all set forth the vigour , earnestness , diligence and constancy that is used in the pursuit of this purpose . and this the nature of the principle of grace requireth in them in whom it is . but yet we see with what failings , yea fallings , their pursuit of this course is attended . the ●rame of the heart is changed , the heart is stollen away , the affections intangled , eruptions of unbelief and distempered passions discovered , carnal wisdom with all his attendances are set on work ; all contrary to the general principle and purpose of the soul. and all this is from the rebellion of this law of sin , stirring up and provoking the heart unto disobedience , the prophet gives this character of hypocrites , hos. . . their heart is divided , therefore shall they be found faulty . now though this be wholly so in respect of the mind and judgment in hypocrites only , yet it is partially so in the best , in the sense described . they have a division , not of the heart , but in the heart ; and thence it is that they are so often found faulty . so saith the apostle , so that we cannot do the things that we would , gal. . . we cannot accomplish the design of close walking according to the law of grace , because of the contrariety and rebellion of this law of sin . secondly , it rebells also in respect unto particular duties . it raiseth a combustion in the soul against the particular commands and designings of the law of grace : you cannot do the things that you would ; that is , the duties which you judge incumbent on you which you approve and delight in in the inward man , you cannot do them as you would . take an instance in prayer . a man addresseth himself unto that duty , he would not only perform it , but he would perform it in that manner that the nature of the duty , and his own condition do require . he would pray in the spirit , fervently , with sighs and groans that cannot be uttered ; in faith with love and delight , pouring forth his soul unto the lord : this he aims at . now oftentimes he shall find a rebellion , a fighting of the law of sin in this matter . he shall find difficulty to get any thing done , who thought to do all things . i do not say , that it is thus always , but it is so when sin wars and rebells , which expresseth an especial acting of its power . woful intanglements do poor creatures oftentimes meet withall upon this account . instead of that free inlarged communion with god that they aim at , the best that their souls arrive unto , is but to go away mourning for their folly , deadness and indisposition . in a word , there is no command of the law of grace that is known , liked of , and approved by the soul , but when it comes to be observed , this law of sin one way or other makes head and rebels against it . and this is the first way of its fighting . secondly , it doth not only rebel and resist , but it assaults the soul ; it sets upon the law of the mind and grace , which is the second part of its warring , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fight , or war against the soul. jam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fight , or war in your members . peter shews what they oppose and fight against , namely the soul , and the law of grace therein ; james , what they fight with , or by , namely the members , or the corruption that is in our mortal bodies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to rebel against a superiour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to assault or war for superiority . it takes the part of an assailant as well as of a resister . it makes attempts for rule and sovereignty , as well as opposeth the rule of grace . now all war and fighting hath somewhat of violence in it , and there is therefore some violence in that acting of sin , which the scripture calls fighting and warring . and this assailing efficacy of sin , as distinguished from its rebelling before treated of , consists in these things that ensue . first , all its positive actings in stirring up unto sin , belong to this head . oftentimes by the vanity of the mind , or the sensuality of the affections , the folly of the imaginations , it sets upon the soul then , when the law of grace is not actually putting it on duty , so that therein it doth not rebel but assault . hence the apostle cries out , rom. . . who shall deliver me from it , who shall rescue● me out of its hand , as the word signifies . when we pursue an enemy , and he resists us , we do not cry out , who shall deliver us , for we are the assailants ; but , who shall rescue me , is the cry of one● who is set upon by an enemy . so it is here , a man is assaulted by his own lusts , as james speaks . by the way side , in his employment , under a duty , sin sets upon the soul with vain imaginations , foolish desires , and would willingly employ the soul to make provision for its satisfaction ; which the apostle cautions us against , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not accomplish the providence or projection of the flesh , for its own satisfaction . secondly , its importunity and urgency seems to be noted in this expression of its warring . enemies● in war are restless , pressing and importunate . so is the law of sin . doth it set upon the soul ? cast off its motions , it returns again ; rebuke them by the power of grace , they withdraw for a while , and return again . set before them the cross of christ , they do as those that came to take him , at sight of him they went backwards , and fell unto the ground , but they arose again and laid hands on him . sin gives places for a season , but returns and presseth on the soul again . mind it of the love of god in christ , though it be stricken , yet it gives not over . present hell-fire unto it , it rusheth into the midst of those flames . reproach it with its ●olly and madness , it knows no shame , but presseth on still . let the thoughts of the mind strive to flie from it , it follows as on the wings of the wind . and by this importunity it wearies and warrs out ●he soul , and if the great remedy , rom . . come not timely , it prevails to a conquest . there is no●hing more marvellous nor dreadful in the work●ng of sin , than this of its importunity . the soul knows not what to make of it ; it dislikes , ab●ors , abominates the evil it tends unto , it despiseth the thoughts of it , hates them as hell , and yet is by ●t self imposed on with them , as if it were another person , an express enemy got within him . all this the apostle discovers , rom. . , . the things that i do i hate ; it is not of outward actions , but the inward risings of the mind that he ●reats . i hate them , saith he , i abominate them . but why then will he have any thing more to do with them ? if he hate them , and abhor himself for them , let them alone , have no more to do with them , and so end the matter . alas , saith he , verse . it is no more i that do it , but sin that dwelleth in me . i have one within me that is my enemy , that with endless restless importunity puts these things upon me , even the things that i hate and abominate ; i cannot be rid of them , i am weary of my self , i cannot flie from them ; o wretched man that i am , who shall deliver me ? i do not say that this is the ordinary condition of believers , but thus it is often , when this law of sin riseth up to war and fighting . it is not thus with them in respect of particular sins , this or that sin , outward sins , sins of life or conversation ; but yet in respect of vanity of mind , inward and spiritual distempers , it is often so . some i know pretend to great perfection , but i am resolved to believe the apostle before them all and every one . thirdly , it carryes on its war , by entangling of the affections and drawing them into a combination against the mind . let grace be enthroned in the mind and judgement , yet if the law of sin layes hold upon , and entangles the affections , or any of them , it hath gotten a fort from whence it continually assaults the soul. hence the great duty of mortification is chiefly directed to take place upon the affections , col. . . mortifie therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , concupiscence and covetousness which is idolatry . the members that are upon the earth , are our affections . for in the outward part of the body , sin is not seated : in particular , not covetousness which is there enumerated to be mortified amongst our members that are on the earth . yea , after grace hath taken possession of the soul , the affections do become the principal seat of the remainders of sin . and therefore paul saith , that this law is in our membres , rom. . . and james , that it wars in our members , chap. . . that is , our affections . and there is no estimate to be taken of the work of mortification aright , but by the affections . we may every day see persons of very eminent light , that yet visibly have unmortified hearts and conversations . their affections have not been crucified with christ. now then when this law of sin can possess any affection whatever it be , love , delight , fear , it will make from it , and by it , fearful assaults upon the soul. for instance , hath it got the love of any one entangled with the world , or the things of it , the lust of the flesh , the lust of the eyes , or the pride of life : how will it take advantage on every occasion , to break in upon the soul ? it shall do nothing , attempt nothing , be in no place , or company , perform no duty , private or publick , but sin will have one blow or other at it ; it will be one way or other soliciting for it self . this is the summ of what we shall offer unto this acting of the law of sin in a way of fighting and warring against our souls , which is so often mentioned in the scripture . and a due consideration of it is of no small advantage unto us , especially to bring us unto self-abasement , to teach us to walk humbly and mournfully before god. there are two things that are suited to humble the souls of men . and they are , first , a due consideration of god , and then of themselves . of god in his greatness , glory , holiness , power , majesty and authority ; of our selves in our mean , abject , and sinful condition . now of all things in our condition , there is nothing so suited unto this end and purpose , as that which lyes before us ; namely , the vile remainders of enmity against god which are yet in our hearts and natures . and it is no small evidence of a gracious soul , when it is willing to search it self in this matter , and to be helped therein from a word of truth . when it is willing that the word should dive into the secret parts of the heart , and rip open what ever of evil and corruption lyes therein . the prophet sayes of ephraim , hos. . . he loved to tread out the corn ; he loved to work when he might eat , to have alwayes the corn before him ; but god sayes he , would cause him to plough ; a labour no less needful , though at present not so delightful . most men love to hear of the doctrine of grace , of the pardon of sin , of free love , and suppose they find food therein ; however it is evident that they grow and thrive in the life and notion of them . but to be breaking up the fallow ground of their hearts , to be enquiring after the weeds and briars that grow in them , they delight not so much . though this be no less necessary than the other . this path is not so beaten as that of grace , nor so trod in , though it be the only way to come to a true knowledge of grace it self . it may be some who are wise and grown in other truths , may yet be so little skilled in searching their own hearts , that they may be slow in the perception and understanding of these things . but this sloth and neglect is to be shaken off , if we have any regard unto our own souls . it is more than probable , that many a false hypocrite who have deceived themselves as well as others , because they thought the doctrine of the gospel pleased them , and therefore supposed they believed it , might be delivered from their soul ruining deceits , if they would diligently apply themselves unto this search of their won hearts . or would other professor● walk with so much boldness and security as some do , if they considered a right what a deadly watchful enemy they continually carry about with them and in them ; would they so much indulge as they do to carnal joyes , and pleasures , or pursue their perishing affairs with so much delight and greediness as they do ? it were to be wished , that we would all apply our hearts more to this work , even to come to a true understanding of the nature , power and subtilty of this our adversary , that our souls may be humbled ; and that , first , in walking with god ; his delight is with the humble and contrite ones , those that tremble at his word , the mourners in sion , and such are we only , when we have a due sense of our own vile condition . this will beget reverence of god , sense of our distance from him , admiration of his grace and condescension , a due valuation of mercy , far above those light verbal aiery attainments that some have boasted of . secondly , in walking with others , it layes in provision to prevent those great evils of judging , spiritual unmercifulness , harsh censuring , which i have observed to have been pretended by many , who at the same time , as afterwards hath appeared , have been guilty of greater or worser crimes , than those which they have raved against in others . this , i say , will lead us to meekness , compassion , readiness to forgive , to pass by offences , even when we shall consider what is our state , as the apostle plainly declares , gal. . . the man that understands the evil of hi sownheart , how vile it is , is the only useful , fruitful and solidly believing and obedient person . others are fit only to delude themselves , to disquiet families , churches , and all relations whatever . let us then consider our hearts wisely , and then go and see if we can be proud of our gifts , our graces , our valuation and esteem amongst professors , our enjoyments . let us go then and judge , condemn , reproach others that have been tempted ; we shall find a great inconsistency in these things . and many things of the like nature might be here added upon the consideration of this woful effect of ▪ indwelling-sin . the way of opposing and defeating its design herein shall be afterwards considered . chap. vii . the captivating power of indwelling-sin , wherein it consisteth . the prevalency of sin , when from it self , when from temptation . the rage and madness that is in sin. the third thing assigned unto this law of sin in its opposition unto god , and the law of his grace , is , that it leads the soul captive , rom. . . i find a law leading me captive , ( captivating me ) unto the law of sin. and this is the utmost height which the apostle in that place carries the opposition and warring of the remainders of indwelling-sin unto ; closing the consideration of it with a complaint of the state and condition of believers thereby ; and an earnest prayer for deliverance from it , ver . . o wretched man that i am , who shall deliver me from this body of death . what is contained in this expression , and intended by it , shall be declared in the ensuing observations . first , it is not directly the power and actings of the law of sin that are here expressed , but its success in and upon its actings . but success is the greatest evidence of power , and leading captive in war is the height of success . none can aime at greater success , than to lead their enemies captive . and it is a peculiar expression in the scripture of great success . so the lord christ on his victory over satan , is said to lead captivity captive , ephes. . . that is , to conquer him , who had conquered and prevailed upon others . and this he did when by death he destroyed him that had the power of death , that is the devil , heb. . . here then a great prevalency and power of sin in its warring against the soul is discovered . it so wars , as to lead captive ; which had it not great power , it could not do , especially against that resistance of the soul which is included in this expression . secondly , it is said , that it leads the soul captive unto the law of sin. not to this or that sin , particular sin , actual sin , but to the law of sin. god for the most part ordereth things so , and gives out such supplies of grace unto believers , as that they shall not be made a prey unto this or that particular sin , that it should prevail in them , and compel them to serve it in the lusts thereof , that it should have dominion over them , that they should be captives and slaves unto it . this is that which david prayes so earnestly against , psalm . . , . cleanse thou me from secret faults , keep back thy servant also from presumptuous sins , let them not have dominion over me , then shall i be upright . he supposeth the continuance of the law of sin in him , ver . . which will bring forth errors of life , and secret sins against which he findeth relief in pardoning and cleansing mercy which he prayes for . this saith he will be my condition . but for sins of pride and boldness , such all sins are , that get dominion in a man , that make a captive of a man , the lord restrain thy servant from them . for what sin soever gets such power in a man , be it in its own nature small or great , it becomes in him in whom it is , a sin of boldness , pride , and presumption . for these things are not reckoned from the nature or kind of the sin , but from its prevalency and customariness , wherein its pride , boldness ▪ and contempt● of god doth consist . to the same purpose , if i mistake not , prayes jabez , chron. . . o that thou wouldst bless me indeed and enlarge my coast , and that thine hand may be with me , and that thou wouldst keep me from evil , that it may not grieve me . the holy man took occasion from his own name to pray against sin that that might not be a grief and sorrow to him by its power and prevalency . i confess sometimes it may come to this with a believer , that for a season he may be lead captive by some particular sin . it may have so much prevalency in him , as to have power over him . so it seems to have been with david when he lay so long in his sin without repentance . and was plainly so with those in isa. . , . for the iniquity of his covetousness was i wroth , and smote him , i hid me , and was wroth , and he went on frowardly in the way of his heart ; i have seen his wayes , and will heal him . they continued under the power of their covetousness : so that no dealings of god with them , for so long a time could reclaim them . but for the most part when any lust or sin doth so prevail , it is from the advantage and fartherance that it hath got by some powerful temptation of satan . he hath poysoned it , enflamed it , and entangled the soul. so the apostle speaking of such as through sin were fallen off from their holiness sayes , they were in the snare of the devil , being taken captive by him at his will , tim. . . though it were their own lust , that they served , yet they were brought into bondage thereunto , by being entangled in some snare of satan . and thence they are said to be taken alive , as a poor beast in a toyle . and here , by the way we may a little enquire whether the prevailing power of a particular sin in any , be from it self , or from the influence of temptation upon it , concerning which at present take only these two observations . first , much of the prevalency of sin upon the soul is certainly from satan , when the perplexing and captivating sin hath no peculiar footing , nor advantage in the nature , constitution , or condition of the sinner . when any lust grows high and prevailing more than others upon its own account , it is from the peculiar advantage that it hath in the natural constitution , or the station or condition of the person in the world . for otherwise the law of sin gives an equal propensity unto all evil , an equal vigour unto every lust . when therefore it cannot be discerned , that the captivating sin is peculiary fixed in the nature of the sinner , or is advantaged from his education or employment in the world , the prevalency of it is peculiary from satan . he hath got to the root of it , and hath given it poyson and strength . yea , perhaps sometimes that which may seem to the soul to be the corrupt lusting of the heart , is nothing but satans imposing his suggestions on the imagination . if then a man find an importunate rage from any corruption , that is not evidently seated in his nature : let him as the papists say , cross himself , or fly by faith to the cross of christ , for the devil is nigh at hand . secondly , when a lust is prevalent unto captivity where it brings in no advantage to the flesh , it is from satan . all that the law of sin doth of it self , is to serve the providence of the flesh , rom. . . and it must bring in unto it somewhat of the profits and pleasures that are its object . now if the prevailing sin do not so act it self , if it be more spiritual and inward , it is much from satan by the imagination , more than the corruption of the heart it self . but this by the way . i say then , that the apostle treats not here , of our being captivated unto this or that sin , but unto the law of sin. that is , we are compelled to bear its presence and burden whether we will or no. sometimes the soul thinks or hopes that it may through grace be utterly freed from this troublesome inmate . upon some sweet enjoyment of god , some full supply of grace , some return from wandering , some deep affliction , some through humiliation , the poor soul begins to hope that it shall now be freed from the law of sin. but after a while it perceives that it is quite otherwise . sin acts again , makes good it s old station , and the soul finds that whether it will or no , it must bear its yoke . this makes it sigh and cry out for deliverance . thirdly , this leading captive argues a prevalency against the renitency or contrary actings of the will. this is intimated plainly in this expression ; namely , that the will opposeth , and makes head as it were against the working of sin . this the apostle declares in those expressions which he uses , ver . , , . and herein consists the lusting of the spirit against the flesh , gal. . . that is , the contending of grace to expell and subdue it . the spiritual habits of grace that are in the will , do so resist and act against it . and the excitation of those habits by the spirit are directed to the same purpose . this leading captive , is contrary i say , to the inclinations and actings of the renewed will. no man is made a captive but against his will. captivity is misery and trouble , and no man willingly puts himself into trouble . men chuse it in its causes , and in the wayes and means leading unto it , but not in it self . so the prophe● informs us , hos. . . ephraim was not willingly oppressed and broken in judgement ; that was his misery and trouble ; but he willingly walked after the commandement of the idolatrous kings which brought him thereunto . whatever consent then the soul may give unto sin , which is the means of this captivity , it gives none to the captivity it self ; that is against the will wholly . hence these things ensue . first , that the power of sin is great , which is that which we are in the demonstration of ; and this appears in its prevalency unto captivity ; against the actings and contendings of the will for liberty from it . had it no opposition made unto it , or were its adversary , weak , negligent , slothful , it were no great evidence of its power , that it made captives . but its prevailing against diligence , activity , watchfulness , the constant renitency of the will , this evinceth its efficacy . secondly , this leading captive intimates manifold particular successes . had it not success in particular it could not be said at all to lead captive . rebell it might , assail it might , but it cannot be said to lead captive without some successes . and there are several degrees of the success of the law of sin in the soul. sometimes it carries the person unto outward actual sin which is its utmost aim . sometimes it obtaineth the consent of the will , but is cast out by grace , and proceeds no farther . sometimes it wearies and entangles the soul , that it turns aside as it were , and leaves contending which is a success also . one or more , or all of these must be , where captivity takes place . such a kind of course doth the apostle ascribe unto cove●ousness , tim. . . thirdly , this leading captive manifests this condition to be miserable and wretched . to be thus yoked and dealt withall against the judgment of the mind , the choice and consent of the will , its utmost strivings and contendings , how sad is it ? when the neck is sore and tender with former pressures , to be compell'd to bear the yoke again , this pierces , this grieves , this even breaks the heart . when the soul is principled by grace unto a loathing of sin , of every evil way , to an hatred of the least discrepancy between it self and the holy will of god , then to be imposed on by this law of sin , with all that enmity and folly , that deadness and filth , wherewith it is attended : what more dreadful condition ? all captivity is dreadful in its own nature ; the greatest aggravation of it is from the condition of the tyrant unto whom any one is captivated . now what can be worse than this law of sin ? hence the apostle having once mentioned this captivity , cries out as one quite weary and ready to faint , ver . . fourthly , this condition is peculiar to believers . unregenerate men are not said to be led captive to the law of sin . they may indeed be led captive unto this or that particular sin or corruption , that is , they may be forced to serve it against the power of their convictions . they are convinced of the evil of it , an adulterer of his uncleanness , a drunkard of his abomination , and make some resolutions , it may be , against it . but their lust is too hard for them , they cannot cease to sin , and so are made captives or slaves to this or that particular sin . but they cannot be said to be led captive to the law of sin , and that because they are willingly subject thereunto . it hath , as it were , a rightful dominion over them , and they oppose it not , but only when it hath irruptions to the disturbance of their consciences . and then the opposition they make unto it is not from their wills , but is the mee● acting of an affrighted conscience , and a convinced mind . they regard not the nature of sin , but its guilt and consequences . but to be brought into captivity , is that which befalls a man against his will. which is all that shall be spoken unto this degree of the actings of the power of sin , manifesting it self in its success . the fourth and last degree of the opposition made by the law of sin to god , and the law of his will and grace , is in its rage and madness . there is madness in its nature , eccles. . . the heart of the sons of men is full of evil , and madness is in their heart . the evil that the heart of man is full of by nature , is that indwelling-sin whereof we speak . and this is so in their heart , that it riseth up unto madness . the holy ghost expresseth this rage of sin by a fit similitude which he useth in sundry places , as jer. . . hos. . . it maketh men as a wild ass ; she traverseth her ways , and ●●●●●eth up the wind , and runneth whither her mind or lust leads her . and he saith of idolaters enraged with their lusts , that they are mad upon their idols , jer. . . we may a little consider what lies in this madness and rage of sin , and how it riseth up thereunto . ●●rst , for the nature of it , it seems to consist in a violent , heady , per●inacious pressing unto evil or sin . violence , importunity and pertinacy are in it . it is the tearing and torturing of the soul by any sin to force its consent , and to obtain satisfaction . it riseth up in the heart , is denied by the law of grace , and rebuked ; it returns and exerts its poison again ; the soul is startled , casts it of ; it returns again with new violence and importunity , the soul cries out for help and deliverance , looks round about to all springs of gospel grace and relief , trembles at the furious assaults of sin , and casts it self into the arms of christ for deliverance . and if it be not table to take that course , it is foiled and hurried up and down through the mire and filth of foolish imaginations , corrupt and noisome lusts , which rend and tear it , as if they would devour its whole spiritual life and power . see tim. . , . pet. . . it was not much otherwise with them whom we instanced in before , isa. . . they had an inflamed inraged lust working in them ; even covetousness , or the love of this world , by which , as the apostle speaks , men pierce themselves through with many sorrows . god is angry with them , and discovereth his wrath by all the ways and means that it was possible for them to be made sensible thereof . he was wroth and smo●e them ; but though it may be this staggered them a little , yet they went on . he is angry , and hides himself from them , deserts them as to his gracious assisting comforting presence . doth this work the effect ? no they go on frowardly still , as men mad on their covetousness . nothing can put a stop to their raging lusts . this is plain madness and fury . we need not seek far for instances , we see men mad on their lusts every day : and which is the worst kind● of madness , their lusts do not rage so much in them , as they rage in the pursuit of them . are those greedy pursuits of things in the world , which we see some men engaged in , though they have other pretences , indeed an● thing else but plain madness in the pursuit of their lusts ? god who searcheth the hearts of men , knows , that the most of things that are done with other pretences in the world , are nothing but the actings of men mad● and furious in the pursuit of their lusts . secondly , that sin ariseth not unto this height ordinarily , but when it hath got a double advantage . first , that it be provoked , enraged and h●eightned by some great temptation . though it be a● poison in it self , yet being inbred in nature , it grows not violently outragious without the contribution of some new poison of sathan unto it in a suitable t●mptation . it was the advantage that sathan got against david , by a suitable temptation that raised his lusts to that rage and madness , which it went forth unto in the business of bathsheba and vriah . though sin be always a fire in the bones , yet it flames not , unless sathan come with his bellows to blow it up . and let any one in whom the law of sin ●riseth to this height of rage , seriously consider , and he may find out where the devil stands and puts in the business . secondly , it must be advantaged by some former entertainment and prevalency . sin grows not to this height at its first assault . had it not been suffered to make its entrance , had there not been some yielding in the soul , this had not come about ▪ the great wisdom and security of the soul in dealing with in-dwelling sin , is to put a violent stop unto its beginnings , its first motions and actings . venture all on the first attempt . die rather than yield one step unto it . if through the deceit of sin , or the negligence of the soul , or its carnal confidence , to give bounds to lusts actings at other seasons , it makes any entrance into the soul , and finds any entertainment , it gets strength and power , and insensibly ariseth to the frame under consideration . thou hadst never had the experience of the fury of sin , if thou hadst not been content with some of its dalliances . hadst thou not brought up this servant , this slave delicately , it would not have now presumed beyond a son . now when the law of sin in any particular hath got this double advantage , the furtherance of a vigorous temptation , and some prevalency formerly obtained , whereby it is let into the strengths of the soul , it often riseth up to this frame whereof we speak . thirdly , we may see what accompanies this rage and madness , what are the properties of it , and what effects it produceth . first , there is in it the casting off , for a time at least , of the yoke , rule and government of the spirit and law of grace . where grace hath the dominion , it will never utterly be expell'd from its throne , it will still keep its right and sovereignty . but its influences may for a season be intercepted , and its government be suspended by the power of sin . can we think that the law of grace had any actual influence of rule on the heart of david , when upon the provocation received from nabal , he was so hurried with the desire of self-revenge , that he cryed , gird on your swords , to his companions , and resolved not to leave alive one man of his whole houshold , sam. . or that asa was in any better frame , when he smote the prophet , and put him in prison , that spake unto him in the name of the lord. sin in this case is like an untamed horse , which having first cast off his rider , runs away with fierceness and rage . it first casts off a present sense of the yoke of christ , and the law of his grace , and then hurries the soul at its pleasure . let us a little consider how this is done . the seat and residence of grace is in the whole soul ; it is in the inner man , it is in the mind , the will , and the affections ; for the whole soul is renewed by it unto the image of god , ephes. . , . and the whole man is a new creature , cor. . . and in all these doth it exert its power and efficacy ; its rule or dominion is the pursuit of its effectual working in all the faculties of the soul , as they are one united principle of moral and spiritual operations . so then , the interrupting of its exercise , of its rule and power by the law of sin ▪ must consist in its contrary acting in and upon the faculties and affections of the soul , whereon , and by which grace should exert its power and efficacy . and this it doth . it darkens the mind , partly through innumerable vain prejudices , and false reasonings , as we shall see when we come to consider its deceitfulness ; and partly through the steaming of the affections , heated with the noisome lusts that have laid hold on them . hence that saving light that is in the mind is clouded and stifled , that it cannot put forth its transforming power to change the soul into the likeness of christ discovered unto it , which is its proper work , rom. . . the habitual inclination of the will to obedience , which is the next way of the working of the law of grace , is first weakned , then cast aside , and rendered useless by the continual solicitations of sin and temptation ; so that the will first lets go its hold , and disputes whether it shall yield or no ; and at last gives up it self to its adversary ; and for the affections commonly the beginning of this evil is in them . they cross one another , and torture the soul with their impetuous violence . by this way is the rule of the law of grace intercepted by the law of sin , even by imposing upon it in the whole seat of its government . when this is done , it is sad work that sin will make in the soul. the apostle warns believers to take heed hereof , rom. . . let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof . look to it that it get not the dominion , that it usurp not rule , no not for a moment . it will labour to intrude it self into the throne , watch against it , or a woful state and condition lyes at the door . this then accompanies this rage and madness of the law of sin. it casts off during its prevalency the rule of the law of grace wholly . it speaks in the soul , but is not heard , it commands the contrary , but is not obeyed . it cryes out , do not this abominable thing which the lord hateth , but is not regarded ; that is , not so far as to be able to put a present stop to the rage of sin , and to recover its own rule , which god in his own time restores to it by the power of his spirit dwelling in us . secondly , madness or rage are accompanied with fearlesness and contempt of danger . it takes away the power of consideration , and all that influence that it ought to have upon the soul. hence sinners that are wholly under the power of this rage , are said , to run upon god and the thick bosses of his buckler , job . . that wherein he is armed for their utter ruine . they despise the utmost that he can do to them , being secretly resolved to accomplish their lusts though it cost them their souls . some few considerations will farther clear this unto us . first , ofttimes when the soul is broken loose from the power of renewing grace , god deals with it to keep it within bounds by preventing grace . so the lord declares that he will deal with israel , h●s . . . seeing ●hou hast rejected me , i will take another course with thee . i will lay obstacles before thee that thou shalt not be able to pass on whither the fury of thy lusts would drive thee . he will propose that to them from without , that shall obstruct them in their progress . secondly , these hinderances that god laves in the way of sinners , as shall be afterwards at large declared ; are of two sorts . first , rational considerations taken from the consequence of the sin and evil that the soul is solicited unto , and perplexed withal . such are the fear of death , judgement , and hell , falling into the hands of the living god , who is a consuming fire . whilest a man is under the power of the law of the spirit of life , the love of christ constraineth him , cor. . . the principle of his doing good and abstaining from evil , is faith working by love , accompanied with a following of christ because of the sweet ●avour of his name . but now when this blessed 〈◊〉 yoke is for a season cast off , so as was manifested before , god sets an hedge of terrour before the soul , minds it of death and judgement to come , flashes the flames of hell fire in the face , fills the soul with consideration of all the evil consequence of sin to deter it from its purpose . to this end doth he make use of all threatnings recorded in the law and gospel . to this head also may be referred all the considerations that may be taken from things temporal , as shame , reproach , scandal , punishments , and the like . by the consideration of these things , i say , doth god set an hedge before them . secondly , providential dispensations are used by the lord to the same purpose , and these are of two sorts ; first , such as are suited to work upon the soul , and to cause it to desist and give over in its lustings and pursuit of sin . such are afflictions and mercies , isa. . . i was wroth and i smote them , i testified my dislike of their wayes by afflictions ; so hos. . , , . god chastens men with pains on their bodies , saith he , in job , to turn them from their purpose , and to hide sin from them , job . , . and other wayes he hath to come to them and touch them , as in their names , relations , estates and desirable things . or else he heaps mercies on them that they may consider whom they are rebelling against . it may be signal distinguishing mercies are made their portion for many dayes . secondly , such as actually hinder the soul from pursuing sin , though it be resolved so to do . the various wayes whereby god doth this , we must afterwards consider . these are the wayes i say , whereby the soul is dealt withal , after the law of indwelling-sin hath cast off for a season the influencing power of the law of grace . but now when lust rises up to rage or madness , it will also contemn all these , even the rod and him that hath appointed it . it will rush on shame , reproaches , wrath , and whatever may befall it . that is , though they be presented unto it , it will venture upon them all . rage and madness is fearless . and this it doth two wayes . first , it possess●th the mind , that it suffers not the consideration of these things to dwell upon it , but renders the thoughts of them slight and evanid . or if the mind do force it self to a contemplation of them , yet it interposeth between it and the affections , that they shall not be influenced by it in any proportion to what is required . the soul in such a condition will be able to take such things into contemplation , and not at all to be moved by them . and where they do prevail for a season , yet they are insensibly wrought off from the heart again . secondly , by secret stubborn resolves to venture all upon the way wherein it is . and this is the second branch of this evidence of the power of sin , taken from the opposition that it makes to the law of grace , as it were by the way of force , strength and violence ; the consideration of its deceit doth now follow . chap. viii . indwelling-sin proved powerful from its deceit . proved to be deceitful . the general nature of deceit . jam. . . opened . how the mind is drawn off from its duty by the deceitfulness of sin. the principal duties of the mind in our obedience . the wayes and means whereby it is turned from it . the second part of the evidence of the power of sin from its manner of operation , is taken from its deceitfulness . it adds in its working , deceit unto power . the efficacy of that must needs be great , and is carefully to be watched against , by all such as value their souls , where power and deceit are combined , especially advantaged and assisted by all the wayes and means before insisted on . before we come to shew wherein the nature of this deceitfulness of sin doth consist , and how it prevaileth thereby , some testimonies shall be briefly given in unto the thing it self , and some light into the general nature of it . that sin , indwelling-sin , is deceitful , we have the express testimony of the holy ghost , as heb. . . take heed that ye be not hardened by the deceitfulness of sin . deceitful it is , take heed of it , watch against it , or it will produce its utmost effect in hardening of the heart against god. it is on the account of sin , that the heart is said to be deceitful above all things , jer. . . take a man in other things , and as job speaks , though he would be wise and crafty , he is like the wild asses colt , job . . a poor , vain , empty , nothing . but consider his heart on the account of this law of sin , it is crafty and deceitful above all things , they are wise to do evil , saith the prophet , but to do good they know not , jer. . . to the same purpose speaks the apostle , ephes. . . the old man is corrupt according to deceitful lusts . every lust , which is a branch of this law of sin , is deceitful ; and where there is poyson in every stream , the fountain must needs be corrupt . no particular lust hath any deceit in it , but what is communicated unto it from this fountain of all actual lust , this law of sin. and ( thess. . . ) the coming of the man of sin , is said to be in and with the deceivableness of unrightcousness . unrighteousness is a thing generally decryed and evil spoken of amongst men , so that it is not easie to conceive how any man should prevail himself of a reputation thereby . but there is a deceivableness in it , whereby the minds of men are turned aside from a due consideration of it ; as we shall manifest afterwards . and thus the account which the apostle gives concerning those who are under the power of sin is , that they are deceived , titus . . and the life of evil men , is nothing but deceiving and being deceived , tim. . . so that we have sufficient testimony given unto this qualification of the enemy with whom we have to deal ; he is deceitful , which consideration of all things puts the mind of man to a loss in dealing with an adversary . he knows he can have no security against one that is deceitful , but in standing upon his own guard and defence all his dayes . farther to manifest the strength and advantage that sin hath by its deceit , we may observe that the scripture places it for the most part as the head and spring of every sin , even as though there were no sin followed after , but where deceit went before . so tim. . , . the reason the apostle gives why adam though he was first formed , was not first in the transgression , is because he was not first deceived . the woman though made last , yet being first deceived , was first in the sin . even that first sin began in deceit , and until the mind was deceived , the soul was safe . eve therefore did truly express the matter , gen. . . though she did it not to a good end ; the serpent beguiled me , saith she , and i did eat . she thought to extenuate her own crime , by charging the serpent . and this was a new fruit of the sin she had cast her self into . but the matter of fact was true , she was beguiled before she eat ; deceit went before the transgression . and the apostle shews that sin and satan still take the same c●urse , cor. . . there is saith he , the same way of working towards actual sin , as was of old ; beguiling , deceiving goes before , and sin that is the actual accomplishment of it followeth after . hence all the great works that the devil doth in the world , to stir men up to an opposition unto the lord jesus christ and his kingdom , he doth them by deceit , rev. . . the devil who deceiveth the whole world . it were utterly impossible men should be prevailed on to abide in his service , acting his designs to their eternal , and sometimes their temporal ruine , were they not exceedingly deceived . see also chap. . . hence are those manifold cautions that are given us to take heed , that we be not deceived , if we would take heed that we do not sin . see eph. . . cor. . . cor. . . gal. . . luke . . from all which testimonies we may learn the influence that deceit hath into sin , and consequently the advantage that the law of sin hath to put forth its power by its deceitfulness . where it prevails to deceive , it fails not to bring forth its fruit . the ground of this efficacy of sin by deceit is taken from the faculty of the soul affected with it . deceit properly affects the mind ; it is the mind that is deceived . when sin attempts any other way of entrance into the soul , as by the affections , the mind retaining its right and soveraignty , is able to give check and controul unto it . but where the mind is tainted , the prevalency must be great . for the mind or understanding is the leading faculty of the soul , and what that fixes on , the will and affections rush after , being capable of no consideration but what that presents unto them . hence it is , that though the entanglement of the affections unto sin be oft-times most troublesome , yet the deceit of the mind is alwayes most dangerous ; and that because of the place that it possesseth in the soul , as unto all its operations . it s office is to guide , direct , choose and lead ; and if the light that is in us be darkness , how great is that darkness . and this will farther appear , if we consider the nature of deceit in general . it consists in presenting unto the soul , or mind , things otherwise than they are , either in their nature , causes , effects , or present respect unto the soul. this is the general nature of deceit , and it prevails many wayes . it hides what ought to be seen and considered , conceals circumstances and consequences , presents what is not , or things as they are not , as we shall afterwards manifest in particular . it was shewed before , that satan beguiled and deceived our first parents ; that term the holy ghost gives unto his temptation and seduction . and how he did deceive them the scripture relates , gen. . , . he did it by representing things otherwise than they were . the fruit was desirable , that was apparent unto the eye . hence satan takes advantage secretly to insinuate , that it was meerly an abridgement of their happiness , that god aimed at in forbidding them to eat of it . that it was for a tryal of their obedience ▪ that certain though not immediate 〈◊〉 would ensue upon the eating of it , he hides from ●●●m ; only he proposeth the present advantage of knowledge , and so presents the whole case quite otherwise unto them , than indeed it was . this is the ●●●re of deceit ; it is a representation of a matter under disguises , hiding that which is undesirable , proposing that which indeed is not in it , that the mind may make a false judgment of it . so jacob deceived isaac by his brothers raiment , and the skins on his hands and neck . again , deceit hath advantage by that way of management which is inseparable from it . it is always carried on by degrees , by little and little , that the whole of the design and aim in hand be not at once discovered . so dealt satan in that great deceit before-mentioned ; he proceeds in it by steps and degrees . first , he takes off an objection , and tells them they shall not die ; then proposeth the good of knowledge to them , and their being like to god thereby . to hide and conceal ends , to proceed by steps and degrees , to make use of what is obtained , and thence to press on to farther effects , is the true nature of deceit . steven tells us , that the king of egypt dealt subtilly or deceitfully with their kindred , acts . . how he did it we may see , exod. . he did not at first fall to killing and slaying of them , but says , vers . . come , let us deal wisely ; beginning to oppress them . this brings forth their bondage , ver . . having got this ground to make them slaves , he proceeds to destroy their children , ver . . he fell not on them all at once , but by degrees . and this may suffice to shew in general , that sin is deceitful , and the advantages that it hath thereby . for the way , and manner , and progress of sin in working by deceit , we have it fully expressed , james . , . every man is tempted when he is drawn away of his own lust and enticed , then when lust hath conceived it bringeth forth sin , and sin when it is finished bringeth forth death . this place declaring the whole of what we aim at in this matter , must be particularly insisted on . in the foregoing verse , the apostle manifests that men are willing to drive the old trade , which our first parents at the entrance of sin set up withall , namely of excusing themselves in their sins , and casting the occasion and blame of them on others . it is not , say they , from themselves , their own nature and inclinations , their own designings , that they have committed such and such evils , but meerly from their temptations . and if they know not where to fix the evil of those temptations , they will lay them on god himself , rather than go without an excuse or extenuation of their guilt . this evil in the hearts of men the apostle rebuketh , verse . let no man say when he is tempted , i am tempted of god ; for god cannot be tempted of evil , neither tempteth he any man. and to shew the justness of this reproof in the words mentioned , he discovers the true causes of the rise and whole progress of sin , manifesting that the whole guilt of it lies upon the sinner , and that the whole punishment of it , if not graciously prevented , will be his lot also . we have therefore , as was said , in these words the whole progress of lust or indwelling-sin , by the way of subtilty , fraud and deceit , expressed and limited by the holy ghost . and from hence we shall manifest the particular ways and means whereby it puts forth its power and efficacy in the hearts of men by deceitfulness and subtilty ; and we may observe in the words , first , the utmost end aimed at in all the actings of sin , or the tendency of it in its own nature , and that is death : sin when it is finished bringeth forth death ; the everlasting death of the sinner : pretend what it will , this is the end it aims at and tends unto . hiding of ends and designs , is the principal property of deceit . this sin doth to the utmost ; other things innumerable it pleads , but not once declares that it aims at the death , the everlasting death of the soul. and a fixed apprehension of this end of every sin , is a blessed means to prevent its prevalency in its way of deceit or beguiling . secondly , the general way of its acting towards that end , is by temptation ; every man is tempted of his own lust . i purpose not to speak in general of the nature of temptations , it belongs not unto our present purpose , and besides i have done it elsewhere . it may suffice at present to observe , that the life of temptation lies in deceit . so that in the business of sin , to be effectually tempted , and to be beguiled or deceived , are the same . thus it was in the first temptation , it is every where called the serpents beguiling or deceiving , as was manifested before : the serpent beguiled eve , that is , prevailed by his temptations upon her . so that every man is tempted , that is , every man is beguiled or deceived by his own lust , or indwelling-sin , which we have often declared to be the same . the degrees whereby sin proceedeth in this work of tempting or deceiving , are five . for we shewed before , that this belongs unto the nature of deceit that it works by degrees , making its advantage by one step to gain another . the first of these consists in drawing off , or drawing away ; every man is tempted when he is drawn away of his own lust . the second is in enticing ; and is enticed . the third , in the conception of sin ; when lust hath conceived , when the heart is enticed , then lust conceives in it . the fourth is the bringing forth of sin in its actual accomplishment , when lust hath conceived it brings forth sin . in all which there is a secret allusion to an adulterous deviation from conjugal duties , and conceiving or bringing forth children of whoredom and fornication . the fifth is , the finishing of sin , the compleating of it , the filling up of the measure of it , whereby the end originally designed by lust is brought about : sin when it is finished bringeth forth death . as lust conceiving , naturally and necessarily bringeth forth sin , so sin finished , infallibly procureth eternal death . the first of these relates to the mind ; that is drawn off , or drawn away by the deceit of sin . the second unto the affections , they are enticed or intangled . the third to the will , wherein sin is conceived ; the consent of the will being the formal conception of actual sin . the fourth to the conversation , wherein sin is brought forth ; it exerts it self in the lives and courses of men . the fifth respects an obdurate course in sinning , that finisheth , consummates , and shuts up the whole work of sin , whereon ensues death or eternal ruine . i shall principally consider the three first , wherein the main stength of the deceit of sin doth lie , and that because in believers , whose state and condition is principally proposed to consideration , god is pleased , for the most part , graciously to prevent the fourth instance , or the bringing forth of actual sins in their conversations ; and the last alwaies and wholly , or their being obdurate in a course of sin to the finishing of it . what waies god in his grace and faithfulness makes use of to stifle the conceptions of sin in the womb , and to hinder its actual production in the lives of men , must afterwards be spoken unto . the first three instances then we shall insist upon fully , as those wherein the principal concernment of believers in this matter doth lie . the first thing which sin is said to do , working in a way of deceit , is to draw away , or to draw off ; whence a man is said to be drawn off , or drawn away and diverted , namely from attending unto that course of obedience and holiness , which , in opposition unto sin and the law thereof , he is bound with diligence to attend unto . now it is the mind that this effect of the deceit of sin is wrought upon . the mind or understanding , as we have shewed , is the guiding , conducting faculty of the soul ; it goes before in discerning , judging , and determining to make the way of moral actions fair and smooth to the will and affections . it is to the soul , what moses told his father-in-law that he might be to the people in the wilderness , as eyes to guide them , and keep them from wandering in that desolate place . it is the eye of the soul , without whose guidance the will and affections would perpetually wander in the wilderness of this world , according as any object , with an appearing present good , did offer or present it self unto them . the first thing therefore that sin aims at in its deceitful working , is to draw off and divert the mind from the discharge of its duty . there are two things which belong unto the duty of the mind , in that special office which it hath in and about the obedience which god requireth . first , to keep it self and the whole soul in such a frame and posture , as may render it ready unto all duties of obedience , and watchful against all inticements unto the conception of sin . secondly , in particular carefully to attend unto all particular actions , that they be performed as god requireth , for matter , manner , time and season , agreeable unto his will , as also for the obviating all particular tenders of sin in things forbidden . in these two things consists the whole duty of the mind of a believer . and from both of them doth indwelling-sin endeavour to divert it , and draw it off . the first of these is , the duty of the mind , in reference unto the general frame and course of the whole soul ; and hereof two things may be considered . first , that it is founded in a due constant consideration ; . of our selves , of sin and its vileness . . of god , of his grace and goodness . and both these doth sin labour to draw it off from . secondly , in attending to those duties which are suited to obviate the working of the law of sin , in an especial manner . first , it endeavours to draw it off from a due consideration , apprehension and sensibleness of its own vileness , and the danger wherewith it is attended . this in the first place we shall instance in . a due constant consideration of sin in its nature , in all its aggravating circumstances , in its end and tendency , especially as represented in the blood and cross of christ ought alwaies to abide with us . jer. . . know therefore and see , that it is an evil thing and a bitter , that thou hast for saken the lord thy god. every sin is a forsaking of the lord our god. if the heart know not , if it consider not , that it is an evil thing and a bitter , evil in it self , bitter in its effects , fruit and event , it will never be secured against it . besides , that frame of heart which is most accepted with god in any sinner , is the humble , contrite , self-abasing frame : isa. . . thus saith the high and losty one that inhabiteth eternity , whose name is holy , i dwell in the high and holy place , with him also that is of a contrite and humble spirit : to revive the spirit of the humble , to revive the spirit of the contrite ones . see also luk. . , . this becomes a sinner , no garment sits so decently about him . be cloathed with humility , saith the apostle , pet. . . it is that which becomes us , and it is the only safe frame . he that walketh humbly walketh safely . this is the design of peters advice , epist. . . pass the time of your sojourning here in fear . after that he himself had miscarried by another frame of mind , he gives this advice to all believers ; it is not a bondage , servile fear , disquieting and perplexing the soul , but such a fear as may keep men constantly calling upon the father , with reference unto the final judgement , that they may be preserved from sin , whereof they were in so great danger , which he advises them unto . if ye call on the father , who without respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear . this is the humble frame of soul ▪ and how is this obtained ? how is this preserved ? no otherwise but by a constant deep apprehension of the evil , vileness , and danger of sin . so was it wrought , so was it kept up in the approved publican : god be merciful , saith he , to me a sinner : sense of sin kept him humble , and humility made way for his access unto a testimony of the pardon of sin . and this is the great preservative through grace from sin , as we have an example in the instance of joseph , gen. . . upon the urgency of his great temptation , he recoils immediately into this frame of spirit ; how , saith he , can i do this thing , and sin against god ? a constant steady sense of the evil of sin , gives him such preservation , that he ventures liberty and life in opposition to it . to fear sin , is to fear the lord ; so the holy man tells us that they are the same , job . . the fear of the lord that is wisdom , and to depart from iniquity that is understanding . this therefore in the first place , in general , doth the law of sin put forth its deceit about , namely to draw the mind from this frame , which is the strongest fort of the souls defence and security . it labours to divert the mind from a due apprehension of the vileness , abomination , and danger of sin . it secretly and insensibly insinuates lessening , excusing , extenuating thoughts of it ; or it draws it off from pondering upon it , from being conversant about it in its thoughts so much as it ought , and formerly hath been . and if after the heart of a man hath through the word , spirit and grace of christ been made tender , soft , deeply sensible of sin , it becomes on any account , or by any means whatever to have less , sewer , slighter , or less affecting thoughts of it , or about it , the mind of that man is drawn away by the deceitfulness of sin . there are two wayes amongst others , whereby the law of sin endeavours deceitfully to draw off the mind from this duty , and frame ensuing thereon . first , it doth it by an horrible abuse of gospel-grace . there is in the gospel a remedy provided against the whole evil of sin , the filth , the guilt of it , with all its dangerous consequents . it is the doctrine of the deliverance of the souls of men from sin and death . a discovery of the gracious will of god towards sinners by jesus christ. what now is the genuine tendency of this doctrine , of this discovery of grace , and what ought we to use it and improve it unto ? this the apostle declares , tit. . , . the grace of god that bringeth salvation , hath appeared to all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . this it teacheth , this we ought to learn of it , and by it . hence vniversal holiness is called a conversation that becometh the gospel , phil. . . it becomes it as that which is answerable unto its end , aim , and design , as that which it requires , and which it ought to be improved unto . and accordingly it doth produce this effect where the word of it is received and preserved in a saving light , rom. . . ephes. . , , , , . but herein doth the deceit of sin interpose it self . it separates between the doctrine of grace , and the use and end of it . it stayes upon its notions , and intercepts its influences in its proper application . from the doctrine of the assured pardon of sin , it insinuates a regardlesness of sin . god in christ makes the proposition , and satan and sin make the conclusion . for that the deceitfulness of sin is apt to plead unto a regardlesness of it from the grace of god whereby it is pardoned , the apostle declares in his reproof and detestation of such an insinuation , rom. . . what shall we say then , shall we continue in sin , that grace may abound ? god forbid . mens deceitful hearts , saith he , are apt to make that conclusion ; but far be it from us , that we should give any entertainment unto it . but yet that some have evidently improved that deceit unto their own eternal ruine , jude declares , ver . . vngodly men , turning the grace of god into lasciviousness . and we have had dreadful instances of it in the daies of temptation wherein we have lived . indeed in opposition unto this deceit lies much of the wisdom of faith , and power of gospel-grace . when the mind is fully possessed with , and cast habitually and firmly into the mould of the notion and doctrine of gospel-truth about the full and free forgiveness of all sins in the blood of christ , then to be able to keep the heart alwaies in a deep humbling sense of sin , abhorrency of it , and self-abasement for it , is a great effect of gospel-wisdom and grace . this is the tryal and touchstone of gospel - light. if it keep the heart sensible of sin , humble , lowly , and broken on that account ; if it teach us to water a free pardon with tears , to detest forgiven sin , to watch diligently for the ruine of that , which we are yet assured , shall never ruine us , it is divine , from above , of the spirit of grace . if it secretly and insensibly make men loose and slight in their thoughts about sin , it is adulterate , selfish , false . if it will be all , answer all ends , it is nothing . hence it comes to pass , that sometimes we see men walking in a bondage-frame of spirit all their daies , low in their light , mean in their apprehensions of grace , so that it is hard to discern whether covenant in their principles they belong unto ; whether they are under the law , or under grace , yet walk with a more conscientious tenderness of sinning , than many who are advanced into higher degrees of light and knowledge than they . not that the saving light of the gospel , is not the only principle of saving holiness and obedience ; but that through the deceitfulness of sin it is variously abused to counteance the soul in manifold neglect of duties , and to draw off the mind from a due consideration of the nature , desert and danger of sin . and this is done several waies . first , the soul having frequent need of relief by gospel-grace against a sense of the guilt of sin , and accusation of the law , comes at length to make it a common and ordinary thing , and such as may be slightly performed . having found a good medicine for its wounds , and such as it hath had experience of its efficacy , it comes to apply it slightly , and rather skinneth over , than cureth its sores . a little less earnestness , a little less diligence serves every time , until the soul it may be begins to secure it self of pardom in course . and this tends directly to draw off the mind from its constant and universal watchfulness against sin . he whose light hath made his way of access plain for the obtaining of pardon , if he be not very watchful , he is far more apt to become overly , formal , and careless in his work , than he who by reason of mists and darkness , beats about to find his way aright to the throne of grace . as a man that hath often travelled a road passed on without regard or enquiry ; but he who is a stranger unto it observing all turnings , and enquiring of all passengers , secures his journey beyond the other . secondly , the deceitfulness of sin takes advantage from the doctrine of grace , by many waies and means to extend the bounds of the souls liberty beyond what god hath assigned unto it . some have never thought themselves free from a legal bondage-frame , until they have been brought into the confines of sensuality , and some into the depths of it . how often will sin plead , this strictness , this exactness , this solicitude is no waies needful ; relief is provided in the gospel against such things . would you live as though there were no need of the gospel ? as though pardon of sin were to no purpose ? but concerning these pleas of sin from gospel-grace , we shall have occasion to speak more hereafter in particular . thirdly , in times of temptation this deceitfulness of sin , will argue expresly for sin from gospel-grace ; at least it will plead for these two things . first , that there is not need of such a tenacious severe contending against it , as the principle of the new creature is fixed on . if it cannot divert the soul or mind wholly from attending unto temptations to oppose them , yet it will endeavour to draw them off , as to the manner of their attendance . they need not use that diligence which at first the soul apprehends to be necessary . secondly , it will be tendering relief as to the event of sin , that it shall not turn to the ruine or destruction of the soul , because it is , it will , or may be pardoned by the grace of the gospel . and this is true , this is the great and only relief of the soul against sin , the guilt whereof it hath contracted already ; the blessed and only remedy for a guilty soul. but when it is pleaded and remembred by the deceitfulness of sin in complyance with temptation unto sin , then it is poyson ; poyson is mixed in every drop of this balsom , to the danger , if not death of the soul. and this is the first way whereby the deceitfulness of sin draws off the mind from a due attendance unto that sense of its vileness , which alone is able to keep it in that humble , self-abased frame that is acceptable with god. it makes the mind careless , as though its work were needless , because of the abounding of grace ; which is a souldiers neglect of his station trusting to a reserve , provided indeed only in case of keeping his own proper place . secondly , sin takes advantage to work by its deceit in this matter of drawing off the mind from a due sense of it , from the state and condition of men in the world . i shall give only one instance of its procedure in this kind . men in their younger daies have naturally their affections more quick , vigorous and active , more sensibly working in them , than afterwards . they do as to their sensible working and operation naturally decay , and many things befall men in their lives , that take off the edge and keenness of them . but as men lose in their affections , if they are not besotted in sensuality , or by the corruptions that are in the world through lust , they grow and improve in their understandings , resolutions , and judgements . hence it is , that if what had place formerly in their affections , do not take place in their minds and judgements , they utterly lose them , they have no more place in their souls . thus men have no regard for , yea , they utterly despise those things which their affections were set upon with delight and greediness in their childhood . but if they are things that by any means come to be fixed in their minds and judgements , they continue a high esteem for them , and do cleave as close unto them , as they did when their affections were more vigorous . only as it were they have changed their seat in the soul. it is thus in things spiritual ; the first and chiefest seat of the sensibleness of sin , is in the affections ; as these in natural youth , are great and large , so are they spiritually in spiritual youth , jer. . . i remember the kindness of thy youth , the love of thine espousals . besides such persons are newly come off from their convictions , wherein they have been cut to the heart , and so made tender . whatever touches upon a wound is throughly felt . so doth the guilt of sin before the wound given by conviction be throughly cured . but now when affections begin to decay naturally , they begin to decay also as to their sensible actings and motions in things spiritual . although they improve in grace , yet they may decay in sense . at least spiritual sense is not radically in them , but only by way of communication . now in these decayes , if the soul take not care to fix a deep sense of sin on the mind and judgement , thereby perpetually to affect the heart and affections , it will decay . and here the deceit of the law of sin interposeth it self . it suffers a sense of sin to decay in the affections , and diverts the mind from entertaining a due , constant fixed consideration of it . we may consider this a little in persons that never make a progress in the waies of god beyond conviction . how sensible of sin will they be for a season ? how will they then mourn and weep under a sense of the guilt of it ? how will they cordially and heartily resolve against it ? affections are vigorous , and as it were bear rule in their souls . but they are like an herb that will flourish for a day or two with watering , although it have no root . for , a while after we see , that these men the more experience they have had of sin , the less they are afraid of it , as the wise man intimates , eccles. . . and at length they come to be the greatest contemners of sin in the world . no sinner like him that hath sinned away his convictions of sin . what is the reason of this ? sense of sin was in their convictions fixed on their affections ; as it decayed in them , they took no care to have it deeply and graciously fixed on their minds . this the deceitfulness of sin deprived them of , and so ruined their souls . in some measure it is so with believers . if as the sensibleness of the affections decay , if as they grow heavy and obtuse , great wisdom and grace be not used to fix a due sense of sin upon the mind and judgement , which may provoke , excite , enliven and stir up the affections every day , great decayes will ensue . at first , sorrow , trouble , grief , fear , affected the mind , and would give it no rest . if afterwards the mind do not affect the heart with sorrow and grief , the whole will be cast out , and the soul be in danger of being hardened . and these are some of the waies whereby the deceit of sin diverts the mind from the first part of its safe preserving frame , or draws it off from its constant watchfulness against sin and all the effects of it . the second part of this general duty of the mind , is to keep the soul unto a constant , holy consideration of god and his grace . this evidently lies at the spring-head of gospel-obedience . the way whereby sin draws off the mind from this part of its duty is open and known sufficiently , though not sufficiently watched against . now this the scripture every where declares to be the filling of the minds of men with earthly things . this it placeth in direct opposition unto that heavenly frame of the mind , which is the spring of gospel-obedience , col. . . set your affections on things above , not on things on the earth , or set your minds . as if he had said , on both together you cannot be set or fixed , so as principally and chiefly to mind them both . and the affections to the one and the other , proceeding from these different principles of minding the one and the other , are opposed as directly inconsistent , joh. . . love not the world , neither the things that are in the world , if any man love the world , the love of the father is not in him . and actings in a course suitable unto these affections are proposed also as contrary ; you cannot serve god and mammon . these are two masters whom no man can serve at the same time , to the satisfaction of both . every inordinate minding , then , of earthly things , is opposed unto that frame wherein our minds ought to be fixed on god and his grace in a course of gospel-obedience . several waies there are whereby the deceitfulness of sin draws off the mind in this particular , but the chief of them is by pressing these things on the mind under the notion of things lawful , and it may be necessary . so all those who excuse themselves in the parable , from coming in to the marriage-feast of the gospel , did it on the account of their being engaged in their lawful callings . one about his farm , another his oxen , the means whereby he ploughed in this world . by this plea were the minds of men drawn off from that frame of heavenliness which is required to our walking with god , and the rules of not loving the world , or using it as if we used it not , are hereby neglected . what wisdom , what watchfulness , what serious frequent trial and examination of our selves is required , to keep our hearts and minds in an heavenly frame , in the use and pursuit of earthly things , is not my present business to declare . this is evident , that the engine whereby the deceit of sin draws off and turns aside the mind in this matter , is the pretence of the lawfulness of things about which it would have it exercise it self , against which very few are armed with sufficient diligence , wisdom and skill . and this is the first and most general attempt that indwelling-sin makes upon the soul by deceit : it draws away the mind from a diligent attention unto its course in a due sense of the evil of sin , and a due and constant consideration of god and his grace . chap. ix . the deceit of sin in drawing off the mind from a due attendance unto especial duties of obedience , instanced in meditation and prayer . how sin by its deceit endeavours to draw off the mind from attending unto that holy frame in walking with god , wherein the soul ought to be preserved , hath been declared . proceed we now to shew how it doth the same work in reference unto those especial duties , by which the designs , workings and prevalency of it may in an especial manner be obviated and prevented sin indeed maintains an enmity against all duties of obedience , or rather with god in them . when i would do good , saith the apostle , evil is present with me . when ever i would do good , or what good soever i would do , that is spiritually good , good in reference unto god , it is present with me , to hinder me from it , to oppose me in it . and on the other side , all duties of obedience do lie directly against the actings of the law of sin . for as the flesh in all its actings lusteth against the spirit , so the spirit in all its actings lusteth against the flesh . and therefore every duty performed in the strength and grace of the spirit , is contrary to the law of sin . rom. . . if ye by the spirit do mortifie the deeds of the flesh . actings of the spirit of grace in duties doth this work . these two are contrary . but yet there are some duties , which in their own nature , and by gods appointment , have a peculiar influence into the weakening and subduing the whole law of sin in its very principles , and chiefest strengths . and these the mind of a believer ought principally in his whole course to attend unto . and these doth sin in its deceit endeavour principally to draw off the mind from . as in diseases of the body , some remedies , they say , have a specifick quality against distempers ; so in this disease of the soul , there are some duties that have an especial vertue against this sinful distemper . i shall not insist on many of them , but instance only in two , which seem to me to be of this nature ; namely that by gods designation they have a special tendency towards the ruine of the law of sin . and then we shall shew the waies , methods and means which the law of sin useth to divert the mind from a due attendance unto them . now these duties are , first , prayer , especially private prayer : and , secondly , meditation . i put them together , because they much agree in their general nature and end , differing only in the manner of their performance . for by meditation , i intend meditating upon what respect and suitableness there is between the word and our own hearts , to this end , that they may be brought to a more exact conformity . it is our pondering on the truth as it is in jesus , to find out the image and representation of it in our own hearts ; and so it hath the same intent with prayer , which is to bring our souls into a frame in all things answering the mind and will of god. they are as the blood and spirits in the veins , that have the same life , motion and use . but yet because persons are generally at a great loss in this duty of meditation , having declared it to be of so great efficacy , for the controlling of the actings of the law of sin , i shall in our passage give briefly two or three rules for the directing of believers to a right performance of this great duty , and they are these . first , meditate of god with god ; that is , when we would undertake thoughts and meditations of god , his excellencies , his properties , his glory , his majesty , his love , his goodness , let it be done in a way of speaking unto god , in a deep humiliation and abasement of our souls before him . this , will fix the mind , and draw it forth from one thing to another , to give glory unto god in a due manner , and affect the soul until it be brought into that holy admiration of god and delight in him , which is acceptable unto him . my meaning is , that it be done in a way of prayer and praise , speaking unto god. secondly , meditate on the word in the word : that is , in the reading of it , consider the sense in the particular passages we insist upon , looking to god for help , guidance and direction in the discovery of his mind and will therein , and then labour to have our hearts affected with it . thirdly , what we come short of in evenness and constancy in our thoughts in these things , let it be made up in frequency . some are discouraged because their minds do not regularly supply them with thoughts to carry on their meditations , through the weakness or imperfection of their inventions . let this be supplied by frequent returns of the mind unto the subject proposed to be meditated upon , whereby new senses will still be supplied unto it . but this by the way . these duties , i say , amongst others ( for we have only chosen them for an instance , not excluding some others from the same place , office and usefulness with them ) do make an especial opposition to the very being and life of indwelling-sin , or rather faith in them doth so . they are perpetually designing its utter ruine . i shall therefore upon this instance in the pursuit of our present purpose do these two things . first , shew the suitableness and usefulness of this duty , or these duties , ( as i shall handle them jointly ) unto the ruining of sin . secondly , shew the means whereby the deceitfulness of sin endeavours to draw off the mind from a due attendance unto them . for the first observe , first , that it is the proper work of the soul in this duty , to consider all the secret workings and actings of sin , what advantages it hath got , what temptations it is in conjunction withall , what harm it hath already done , and what it is yet farther ready to do . hence david gives that title unto one of his prayers , psal. . a prayer of the afflicted , when he is over-whelmed , and poureth out his complaint before the lord. i speak of that prayer which is attended with a due consideration of all the wants , straits and emergencies of the soul. without this , prayer is not prayer ; that is , what ever shew or appearance of that duty it hath , it is no way useful , either to the glory of god , or the good of the souls of men . a cloud it is without water , driven by the wind of the breath of men . nor was there ever any more present and effectual poison for souls found out , than the binding of them unto a constant form and usage of i know not what words in their prayers and supplications , which themselves do not understand . bind men so in their trades , or in their businesses in this world , and they will quickly find the effect of it . by this means are they disenabled from any due consideration of what a present is good for them , or evil unto them , without which , to what use can prayer serve , but to mock god , and delude mens own souls ? but in this kind of prayer which we insist on , the spirit of god falls in to give us his assistance , and that in this very matter of finding out and discovering the most secret actings and workings of the law of sin . rom. . . we know not what to pray for as we ought , but he helps our infirmities : he discovers our wants unto us , and wherein chiefly we stand in need of help and relief . and we find it by daily experience , that in prayer , believers are led into such discoveries and convictions of the secret deceitful work of sin in their hearts , as no considerations could ever have led them into . so david , psal. . designing the confession of his actual sin , having his wound in his prayer searched by the skilful hand of the spirit of god , he had a discovery made unto him of the root of all his miscarriages in his original corruption , vers . . the spirit in this duty is as the candle of the lord unto the soul ▪ enabling it to search all the inward parts of the belly . it gives a holy spiritual light into the mind , enabling it to search the deep and dark recesses of the heart , to find out the subtil and deceitful machinations , figments and imaginations of the law of sin therein . what ever notion there be of it , what ever power and prevalency in it , it is laid hand on , apprehended , brought into the presence of god , judged , condemned , bewailed . and what can possible be more effectual for its ruine and destruction ? for together with its discovery , application is made unto all that relief which in jesus christ is provided against it , all ways and means whereby it may be ruined . hence it is the duty of the mind , to watch unto prayer , pet. . . to attend diligently unto the estate of our souls , and to deal fervently and effectually with god about it . the like also may be said of meditation , wisely managed unto its proper end . secondly , in this duty there is wrought upon the heart a deep full sense of the vileness of sin , with a constant renewed detestation of it , which , if any thing , undoubtedly tends to its ruine . this is one design of prayer , one end of the soul in it , namely to draw forth sin , to set it in order , to present it unto it self in its vileness , abomination and aggravating circumstances , that it may be loathed , abhorred , and cast away as a filthy thing ; as isa. . . he that pleads with god for sins remission , pleads also with his own heart for its detestation . hos. . . herein also sin is judged in the name of god ; for the soul in its confession subscribes unto gods detestation of it , and the sentence of his law against it . there is indeed a course of these duties , which convinced persons do give up themselves unto , as a mere covert to their lusts : they cannot sin quietly , unless they perform duty constantly . but that prayer we speak of , is a thing of another nature , a thing that will allow no composition with sin , much less will serve the ends of the deceit of it , as the other formal prayer doth . it will not be bribed into a secret compliance with any of the enemies of god , or the soul , no not for a moment . and hence it is , that oftentimes in this duty , the heart is raised to the most sincere effectual sense of sin , and detestation of it , that the soul ever obtains in its whole cour●e of obedience . and this evidently tends also to the weakning and ruine of the law of sin . thirdly , this is the way appointed and bless●d of god to obtain strength and power against sin . jam. . . doth any man lack , let him ask of god. prayer is the way of obtaining from god by christ a supply of all our wants , assistance against all opposition , especially that which is made against us by sin . this , i suppose , need not be insisted on ; it is in the notion and practice clear to every believer . it is that wherein we call , and upon which the lord jesus comes in to our succour , with suitable help in a time of need , heb. . . fourthly , faith in prayer countermines all the workings of the deceit of sin ; and that because the soul doth therein constantly engage it self unto god to oppose all sin whatsoever . psal. . . i have sworn , and i will perfom it , that i will keep thy righteous judgments . this is the language of every gracious soul in its addresses unto god : the inmost parts thereof engage themselves to god to cleave to him in all things , and to oppose sin in all things . he that cannot do this , cannot pray . to pray with any other frame , is to flatter god with our lips , which he abhorreth . and this exceedingly helps a believer in pursuing sin unto its ruine . for , first , if there be any secret lust that lies lurking in the heart , he will find it either rising up against this engagement , or using its artifices to secure it self from it . and hereby it is discovered ; and the conviction of the heart concerning its evil furthered and strengthened . sin makes the most certain discovery of it self , and never more evidently than when it is most severely pursued . lusts in men are compared to hurtful and noisome beasts , or men themselves are so because of their lusts , isa. . , . now such beasts use themselves to their dens and coverts , and never discover themselves , at least so much in their proper nature and rage , as when they are most earnestly pursued . and so it is with sin and corruption in the heart . secondly , if any sin be prevalent in the soul , it will weaken it , and take it off from the universality of this engagement unto god , it will breed a tergiversation unto it , a slightness in it . now when this is observed , it will exceedingly awaken a gracious soul , and stir it up to look about it . as a spontaneous lassitude , or a causeless weariness and indisposition of the body , is looked on as the sign of an approaching feaver , or some dangerous distemper , which stirs up men to use a timely and vigorous prevention , that they be not seised upon by it ; so is it in this case . when the soul of a believer finds in it self an indisposition to make fervent , sincere engagements of universal holiness unto god , it knows that there is some prevalent distemper in it , finds the place of it , and sets it self against it . thirdly , whilst the soul can thus constantly engage it self unto god , it is certain that sin can rise unto no ruinous prevalency . yea , it is a conquest over sin , a most considerable conquest , when the soul doth fully and clearly , without any secret reserve , come off with alacrity and resolution in such an engagement ; as psal. . . and it may upon such a success triumph in the grace of god , and have good hope through faith , that it shall have a final conquest , and what it so resolves , shall be done ; that it hath decreed a thing , and it shall be established . and this tends to the disappointment , yea , to the ruine of the law of sin . fourthly , if the heart be not deceived by cursed hypocrisie , this engagement unto god will greatly influence it unto a peculiar diligence and watchfulness against all sin . there is no greater evidence of hypocrisie , than to have the hear● like the whorish woman , prov. . . to say , i have paid my vows , now i may take my self unto my sin . or to be negligent about sin ▪ as being satisfied that it hath prayed against it . it is otherwise in a gracious soul. sense and conscience of engagements against sin made to god , do make it universally watchful against all its motions and operations . on these and sundry other accounts , doth faith in this duty exert it self peculiary , to the weakening of the power , and stopping of the progress of the law of sin . if then the mind be diligent in its watch and charge , to preserve the soul from the efficacy of sin , it will carefully attend unto this duty , and the due performance of it , which is of such singular advantage unto its end and purpose . here therefore sin puts forth its deceit in its own defence : it labours to divert and draw off the mind from attending unto this and the like duties . and there are , among others , three engines , three ways and means , whereby it attempts the accomplishment of its design . first , it makes advantage of its weariness unto the flesh . there is an aversation , as hath been declared in the law of sin unto all immediate communion with god. now this duty is such . there is nothing accompanieth it whereby the carnal part of the soul may be gratified , or satisfied , as there may be somewhat of that nature in most publick duties , in most that a man can do , beyond pure acts of faith and love . no relief or advantage then coming in by it , but what is purely spiritual , it becomes wearisome , burdensome to flesh and blood . it is like travelling alone without companion or diversion , which makes the way seem long , but brings the passenger with most speed to his journeys end . so our saviour declares , when expecting his disciples according to their duty and present distress should have been engaged in this work , he found them fast asleep , matth. . . the spirit , saith he , indeed is willing , but the flesh is weak : and out of that weakness grew their indisposition unto , and weariness of their duty . so god complains of his people , isa. . . thou hast been weary of me . and it may come at length unto that height which is mentioned , mal. . . ye have said , behold what a weariness is it , and ye have snuffed at it , saith the lord of hosts . the jews suppose that it was the language of men when they brought their offerings or sacrifices on their shoulders , which they pretended wearyed them , and they panted and blowed as men ready to faint under them , when they brought only the torn , and the lame , and the sick . but so is this duty oftentimes to the flesh . and this the deceitfulness of sin makes use of , to draw the heart by insensible degrees from a constant attendance unto it . it puts in for the relief of the weak and weary flesh . there is a complyance between spiritual flesh , and natural flesh in this matter ; they help one another , and an aversation unto this duty is the effect of their complyance . so it was in the spouse , cant. . , . she was asleep drowsing in her spiritual condition , and pleads her natural unfitness to rouse her self from that state . if the mind be not diligently watchful to prevent insinuations from hence , if it dwell not constantly on those considerations which evidence an attendance unto this duty to be indispensible , if it stir not up the principle of grace in the heart to retain its rule and soveraignty , and not to be dallied withal by foolish pretences , it will be drawn off , which is the effect aimed at . secondly , the deceitfulness of sin makes use of corrupt reasonings taken from the pressing and urging occasions of life . should we , sayes it in the heart , attend strictly unto all duties in this kind , we should neglect our principal occasions , and be useless unto our selves and others in the world . and on this general account , particular businesses dispossess particular duties from their due place and time . men have not leisure to glorifie god and save their own souls . it is certain , that god gives us time enough for all that he requires of us in any kind in this world . no duties need to justle one another , i mean constantly . especial occasions must be determined according unto especial circumstances . but if in any thing we take more upon us than we have time well to perform it in without robbing god of that which is due to him , and our own souls , this god calls not unto , this he blesseth us not in . it is more tolerable that our duties of holiness and regard to god , should intrench upon the duties of our callings and employments in this world , than on the contrary ; and yet neither doth god require this at our hands in an ordinary manner or course . how little then will he bear with that which evidently is so much worse upon all accounts whatever . but yet through the deceitfulness of sin , thus are the souls of men beguiled . by several degrees they are at length driven from their duty . thirdly , it deals with the mind to draw it off from its attendance unto this duty by a tender of a compensation to be made in and by other duties . as saul thought to compensate his disobedience by sacrifice . may not the same duty performed in publick , or in the family suffice ? and if the soul be so foolish as not to answer , those things ought to be done , and this not to be left undone , it may be ensnared and deceived . for besides a command unto it , namely that we should personally watch unto prayer , there is as hath been declared sundry advantages in this duty so performed against the deceit and efficacy of sin , which in the more publick attendance unto it , it hath not . these sin strives to deprive the soul of by this commutation which by its corrupt reasonings it tenders unto it . fourthly , i may add here that which hath place in all the workings of sin by deceit , namely , its feeding the soul with promises and purposes of a more diligent attendance unto this duty when occasions will permit . by this means it brings the soul to say unto its convictions of duty , as felix did to paul , go thy way for this time , when i have a convenient season , i will call for thee . and by this means oftentimes the present season and time , which alone is ours , is lost irrecoverably . these are some of the wayes and means whereby the deceit of sin endeavours to draw off the mind from its due attendance unto this duty , which is so peculiarly suited to prevent its progress and prevalency , and which aims so directly and immediately at its ruine . i might instance also in other duties of the like tendency . but this may suffice to discover the nature of this part of the deceit of sin . and this is the first way whereby it makes way for the farther entangling of the affections and the conception of sin . when sin hath wrought this effect on any one , he is said to be drawn away , to be diverted from what in his mind he ought constantly to attend unto , in his walking before the lord. and this will instruct us to see and discern where lyes the beginning of our declensions and failings in the wayes of god , and that either as to our general course , or as to our attendance unto especial duties . and this is of great importance and concernment unto us . when the beginnings and occasions of a sickness or distemper of body are known , it is a great advantage to direct in and unto the cure of it . god to recall sion to himself shews her where was the beginning of her sin , micah . . now this is that which for the most part is the beginning of sin unto us , even the drawing off the mind from a due attendance in all things unto the discharge of its duty . the principal care and charge of the soul lyes on the mind ; and if that fail of its duty , the whole is betrayed , either as unto its general frame , or as unto particular miscarriages . the failing of the mind , is like the failing of the watch-man in ezekiel , the whole is lost by his neglect . this therefore in that self-scrutiny and search which we are called unto , we are most diligently to enquire after . god doth not look at what duties we perform , as to their number and tale , or as to their nature meerly , but whether we do them with that intention of mind and spirit which he requireth . many men perform duties in a road or course , and do not as it were , so much as think of them . their minds are filled with other things , only duty takes up so much of their time . this is but an endeavour to mock god , and deceive their own souls . would you therefore take the true measure of your selves : consider how it is with you as to the duty of your minds which we have enquired after . consider whether by any of the deceits mentioned , you have not been diverted and drawn away ; and if there be any decayes upon you in any kind , you will find that there hath been the beginning of them . by one way or other your minds have been made heedless , regardless , slothful , uncertain , being beguiled and drawn off from their duty . consider the charge , prov. . , , , . may not such a soul say , if i had attended more diligently , if i had considered more wisely the vile nature of sin , if i had not suffered my mind to be possessed with vain hopes and foolish imaginations , by a cursed abuse of gospel-grace , if i had not permitted it to be filled with the things of the world , and to become negligent in attending unto especial duties , i had not at this day been thus sick , weak , thriftless , wounded , decayed , defiled . my careless , my deceived mind , hath been the beginning of sin and transgression unto my soul. and this discovery will direct the soul unto a sutable way for its healing and recovery , which will never be effected by a multiplying of particular duties , but by a restoring of the mind , psal. . . and this also doth hence appear to be the great means of preserving our souls , both as unto their general frame and particular duties according to the mind and will of god ; namely to endeavour after a sound and stedfast mind . it is a signal grace to have the spirit of power and love , and of a sound mind , tim. . . a stable , solid , resolved mind in the things of god , not easily moved , diverted , changed , not drawn aside , a mind not apt to hearken after corrupt reasonings , vain insinuations , or pretences to draw it off from its duty . this is that which the apostle exhorts believers unto , cor. . . therefore my beloved brethren , be stedfast , unmoveable , alwayes abounding in the work of the lord. the stedfastness of our minds abiding in their duty , is the cause of all our unmoveableness , and fruitfulness in obedience . and so peter tells us that those who are by any means led away , or enticed , they fall from their own stedfastness , pet. . . and the great blame that is laid upon backsliders is , that they are not stedfast , psal. . . their spirit was not stedfast . for if the soul be safe , unless the mind be drawn off from its duty , the soundness and stedfastness of the mind is its great preservative . and there are three parts of this stedfastness of the mind . first , a full purpose of cleaving to god in all things . secondly , a daily renovation and quickning of the heart unto a discharge of this purpose . thirdly , resolutions against all dalliances or parlies about negligencies in that discharge ; which are not here to be spoken unto . chap. x. the deceit of sin in drawing off the mind from its attendance unto particular duties farther discovered . several things required in the mind of believers with respect unto particular duties of obedience . the actings of sin in a way of deceit , to divert the mind from them . we have not as yet brought unto an issue the first way of the working of the deceit of sin , namely , in its drawing away of the mind from the discharge of its duty , which we insist upon the longer upon a double account . first , because of its importance and concernment . if the mind be drawn off , if it be tainted , weakned , turned aside from a due and strict attendance unto its charge and office , the whole soul , will , and affections , are certainly entangled and drawn into sin , as hath been in part declared , and will afterwards farther appear . this we ought therefore to give diligent heed unto , which is the design of the apostles exhortation , heb. . . therefore we ought to give the more earnest heed to the things which we have heard , lost at any time we should let them slip . it is a failure of our minds , by the deceitfulness of sin , in losing the life , power , sense and impression of the word which he cautions us against . and there is no way to prevent it but by giving of most earnest heed unto the things which we have heard , which expresseth the whole duty of our minds in attending unto obedience . secondly , because the actings and workings of the mind being spiritual , are such as the conscience unless clearly enlightened , and duly excited and stirred up , is not affected withal , so as to take due notice of them . conscience is not apt to exercise reflex acts upon the minds failures , as principally respecting the acts of the whole soul. when the affections are entangled with sin ( of which afterwards ) or the will begins to conceive it by its express consent , conscience is apt to make an uproar in the soul , and to give it no rest or quiet until the soul be reclaimed , or it self be one way or other bribed or debauched . but these neglects of the mind being spiritual , without very diligent attendance , they are seldom taken notice of . our minds are often in the scriptures , called our spirits , as rom. . . whom i serve in my spirit ; and are distinguished from the soul , which principally intends the affections , in that distribution , thess. . . sanctifie you wholly , your whole spirit and soul , that is , your mind and affections . it is true where the spirit is used to express spiritual gifts , it is as unto those gifts opposed to our understandings , cor . . which is there taken for the first act of the mind in a rational perception of things . but as that word is applyed unto any faculty of our souls , it is the mind that it expresseth . this then being our spirit , the actings of it are secret and hidden , and not to be discovered without spiritual wisdom and diligence . let us not suppose then that we dwell too long on this consideration , which is of so great importance to us , and yet so hidden , and which we are apt to be very insensible of ; and yet our carefulness in this matter is one of the best evidences that we have of our sincerity . let us not then be like a man that is sensible , and complains of a cut finger , but not of a decay of spirits tending unto death . there remains therefore as unto this head of our discourse , the consideration of the charge of the mind in reference unto particular duties and sins . and in the consideration of it , we shall do these two things . first , shew what is required in the mind of a believer in reference unto particular duties . secondly , declare the way of the working of the deceit of sin to draw it off from its attendance thereunto . the like also shall be done with respect unto particular sins , and their avoidance . first , for the right performance of any duty , it is not enough that the thing it self required be performed , but that it be universally squared and fitted unto the rule of it . herein lyes the great duty of the mind , namely , to attend unto the rule of duties , and to take care that all the concernments of them be ordered thereby . our progress in obedience , is our edification or building . now it is but a very little fartherance unto a building , that a man bring wood and stones and heap them up together without order . they must be hewed and squared , and fitted by line and rule , if we intend to build . nor is it unto any advantage unto our edification in faith and obedience , that we multiply duties , if we heap them upon one another , if we order and dispose them not according to rule . and therefore doth god expresly reject a multitude of duties when not universally suited unto the rule , isa. . . to what purpose is the multitude of your sacrifices ; and v. . they are a trouble unto me , i am weary to bear them . and therefore all acceptable obedience is called a proceeding according unto rule , gal. . . it is a canonical , or regular obedience . as letters in the alphabet heaped together signifie nothing , unless they are disposed into their proper order ; no more do our duties without this disposal . that they be so , is the great duty of the mind , and which with all diligence it is to attend unto , ephes. . . walk circumspectly , exactly , accurately , that is , diligently in all things , take heed to the rule of what you do . we walk in duties , but we walk circumspectly in this attention of the mind . secondly , there are some special things which the rule directs unto , that the mind is to attend in every duty ; as , first , that as to the matter of it , it be full and compleat . under the law , no beast was allowed to be a sacrifice that had any member wanting , any defect of parts . such were rejected as well as those that were lame or blind . duties must be compleat as to the parts , the matter of them . there may be such a part of the price kept back , as may make the tendering of all the residue unacceptable , saul sparing agag and the fattest of the cattle , rendered the destroying of all the rest useless . thus when men will give alms , or perform other services , but not unto the proportion that the rule requireth , and which the mind by diligent attention unto it might discover , the whole duty is vitiated . secondly , as to the principle of it , namely , that it be done in faith , and therein by an actual derivation of strength from christ , ( john . . ) without whom we can do nothing . it is not enough that the person be a believer , though that be necessary unto every good work , ephes. . . but also that faith be peculiarly acted in every duty that we do . for our whole obedience is the obedience of faith , rom. . . that is , which the doctrine of faith requireth , and which the grace of faith beareth or bringeth forth . so christ is expresly said to be our life , col. . . our spiritual life , that is the spring , author , and cause of it . now as in life natural , no vital act can be performed , but by the actual operation of the principle of life it self ; so in life spiritual , no spiritually vital act , that is , no duty acceptable to god , can be performed but by the actual working of christ , who is our life . and this is no other way derived unto us but by faith . whence saith the apostle , gal. . . christ liveth in me , and the life which i now lead in the flesh , is by the faith of the son of god. not only was christ his life , a living principle unto him , but he led a life , that is , discharged vital actions in all duties of holiness and obedience , by the faith of the son of god , or in him ; deriving supplies of grace and strength from him thereby . this therefore ought a believer diligently to attend unto , namely , that every thing he doth to god , be done in the strength of christ ; which wherein it consisteth ought diligently to be enquired into by all who intend to walk with god. thirdly , in this respect unto rule , the manner of the performance of every duty is to be regarded . now there are two things in the manner of the performance of any duty which a believer , who is trusted with spiritual light , ought to attend unto . first , that it be done in the way , and by the means that god hath prescribed with respect unto the ou●ward manner of its performance . and this is especially to be regarded in duties of the worship of god ; the matter and outward manner whereof do both equally fall under his command . if this be not regarded , the whole duty is vitiated . i speak not of them who suffer themselves to be deluded by the deceitfulness of sin , utterly to disregard the rule of the word in such things , and to worship god according to their own imaginations ; but of them principally , who although they in general prosess to do nothing but what god requires , and as he requires it , yet do not diligently attend to the rule , to make the authority of god to be the sole cause and reason both of what they do , and of the manner of the performance of it . and this is the reason that god so often calls on his people to consider diligently and wisely , that they may do all according as he had commanded . secondly , the affections of the heart and mind in duties belong to the performance of them in the inward manner . the prescriptions and commands of god for attendance hereunto are innumerable , and the want hereof renders every duty an abomination unto him . a sacrifice without an heart , without salt , without fire , of what value is it ? no more are duties without spiritual affections . and herein is the mind to keep the charge of god ; to see that the heart which he requires be tendered to him . and we find also that god requireth especial affections to accompany special duties . he that gives with chearfulness ; which if they are not attended unto , the whole is lost . fourthly , the mind is to attend unto the ends of duties ; and therein principally the glory of god in christ. several other ends will sin and self impose upon our duties : especially two it will press hard upon us with : first , satisfaction of our convictions and consciences . secondly , the praise of men . for self-righteousness and ostentation are the main ends of men that are fallen off from god in all moral duties whatsoever . in their sins they endeavour for to satisfie their lusts , in their duties , their conviction , and pride . these the mind of a believer is diligently to watch against , and to keep up in all a single eye to the glory of god , as that which answers the great and general rule of all our obedience ; whatever you do , do it all to the glory of god. these and the like things , i say , which are commonly spoken unto , is the mind of a believer obliged to attend diligently and constantly unto , with respect unto all the particular duties of our walking before god. here then lyes no small part of the deceit of sin . namely , to draw the mind off from this watch , to bring an inadvertency upon it , that it shall not in these things keep the watch and charge of the lord. and if it can do so , and thereby strip our duties of all their excellencies which lye in these concernments of them , that the mind is to attend unto it will not much trouble it self nor us about the duties themselves . and this it attempts several wayes . first , by perswading the mind to content it self with generals , and to take it off from attending unto things in particular instances . for example ; it would perswade the soul to rest satisfied in a general aim of doing things to the glory of god , without considering how every particular duty may have that tendency . thus saul thought that he had fulfilled his whole duty , and done the will of god , and sought his glory in his war against amalek , when for want of attendance to every particular duty in that service , he had dishonoured god , and ruined himself and his posterity . and men may perswade themselves , that they have a general design for the glory of god , when they have no active principle in particular duties tending at all that way . but if , instead of fixing the mind by faith on the peculiar advancing the glory of god in a duty , the soul content it self with a general notion of doing so , the mind is already diverted and draw off from its charge by the deceitfulness of sin . if a man be travelling in a journey , it is not only required of him , that he bend his course that way , and so go on , but if he attend not unto every turning , and other occurrences in his way , he may wander and never come to his journeys end . and if we suppose that in general we aim at the glory of god , as we all prosess to do , yet if we attend not unto it distinctly upon every duty that occurs in our way , we shall never attain the end aimed at . and he who satisfies himself with this general purpose , without acting it in every special duty , will not long retain that purpose neither . it doth the same work upon the mind in reference unto the principle of our duties , as it doth unto the end . their principle is , that they be done in faith , in the strength of christ ; but if men content themselves that they are believers , that they have faith , and do not labour in every particular duty to act faith , to lead their spiritual lives in all the acts of them by the faith of the son of god , the mind is drawn off from its duty . it is particular actions wherein we express and exercise our faith and obedience ; and what we are in them , that we are , and no more . secondly , it draws off the mind from the duties before mentioned , by insinuating a secret contentment unto it from the duty it self performed , as to the matter of it . this is a fair discharge of a natural conscience . if the duty be performed , though as to the manner of its performance it come short almost in all things of the rule , conscience and conviction will be satisfied . as saul , upon his expedition against amalek , cries to samuel , come in , thou blessed of the lord , i have done the commandment of the lord. he satisfied himself , though he had not attended as he ought to the whole will of god in that matter . and thus was it with them , isa. . . wherefore have we fasted , say they , and thou regardest it not ; they had pleased themselves in the performance of their duties , and expected that god also should be pleased with them . but he shews them at large wherein they had failed , and that so far as to render what they had done an abomination . and the like charge he expresseth against them , chap. . , . this the deceitfulness of sin endeavours to draw the mind unto , namely to take up in the performance of the duty it self . pray thou oughtest , and thou hast prayed , give alms thou oughtest , and thou hast given alms ; quiet then thy self in what thou hast done , and go on to do the like . if it prevail herein , the mind is discharged from farther attendance and watching unto duty , which leaves the soul on the borders of many evils . for , thirdly , hence customariness in all duties will quickly ensue , which is the height of sins drawing off the mind from duty . for mens minds may be drawn from all duties , in the midst of the most abundant performance of them . for in and under them , the mind may be subject unto an habitual diversion from its charge and watch unto the rule . what is done with such a frame , is not done to god , amos . . none of their sacrifices were to god , although they professed that they were all so . but they attended not unto his worship in faith , and unto his glory , and he despised all their duties . see also hos. . . and this is the great reason why professors thrive so little under the performance of a multitude of duties . they attend not unto them in a due manner , their minds being drawn off from their circumspect watch , and so they have little or no communion with god in them , which is the end whereunto they are designed , and by which alone they become useful and profitable unto themselves . and in this manner are many duties of worship and obedience performed by a woful generation of hypocrites , formalists , and profane persons , without either life or light in themselves , or acceptation with god ; their minds being wholly estranged from a due attendance unto what they do , by the power and deceitfulness of sin . secondly , as it is in respect of duties , so also it is in respect of sins . there are sundry things in and about every sin that the mind of a believer , by vertue of its office and duty is obliged to attend diligently unto , for the preservation of the soul from it . things they are which god hath appointed and sanctified , to give effectual rebukes and checks to the whole working of the law of sin , and such as in the law of grace , under which we are , are exceedingly suited and fitted unto that purpose . and these the deceit of sin endeavours by all means to draw off the mind from a due consideration of , and attendance unto . some few of them we shall a little reflect upon . first , the first and most general is the sovereignty of god , the great law-giver , by whom it is forbidden . this joseph fixed on in his great temptation , gen. . . how can i do this great wickedness and sin against god ? there was in it a great evil , a great ingratitude against man , which he pleads also and insists upon , ver . , . but that which fixed his heart and resolution against it , was the formality of it , that it was sin against god , by whom it was severely forbidden . so the apostle informs us , that in our dealing in any thing that is against the law , our respect is still to be unto the law-giver and his sovereignty : james . , . if thou judge the law , thou art not a doer of the law , but a judge ; there is one law-giver who is able to save and to destroy . consider this always , there is one law-giver , holy , righteous , armed with sovereign power and authority ; he is able to save and destroy . hence sin is called a rebellion , a casting off his yoke , a despising of him , and that in his sovereignty , as the great law-giver ; and this ought the mind always practically to attend unto , in all the lustings , actings and suggestions of the law of sin , especially when advantaged by any suitable or vigorous temptation . it is god that hath forbidden this thing , the great law-giver , under whose absolute sovereignty i am , in dependance on whon i live , and by whom i am to be disposed of , as to my present and eternal condition . this eve fixed on at the beginning of her temptation , god hath said , we must not eat of this tree , gen. . . but she kept not her ground , she abode not by that consideration , but suffered her mind to be diverted from it by the subtilty of sathan , which was the entrance of her transgression ; and so it is unto us all in our deviations from obedience . secondly , the deceit of sin , of every sin , the punishment appointed unto it in the law , is another thing that the mind ought actually to attend unto , in reference unto every particular evil . and the diversions from this , that the minds of men have been doctrinally and practically attended withall , have been an inlet into all manner of abominations . job professeth another frame in himself , chap. . . destruction from god was a terrour unto me , and by reason of his highness i could not endure . many evils he had mentioned in the fore-going verses , and pleads his innocency from them , although they were such as upon the account of his greatness and power , he could have committed easily without fear of danger from men . here he gives the reason that prevailed with him so carefully to abstain from them , destruction from god was a terrour to me , and by reason of his highness i could not endure . i considered , saith he , that god had appointed death and destruction for the punishment of sin , and that such was his greatness , highness , and power , that he could inflict it unto the uttermost , in such a way as no creature is able to abide or to avoid . so the apostle directs believers always to consider what a fearful thing it is to fall into the hands of the living god , heb. . . and that because he hath said , vengeance is mine , i will recompence , ver . . he is a sin-avenging god , that will by no means acquit the guilty ; as in the declaration of his gracious name , infinitely full of encouragements to poor sinners in christ , he addes that in the close , that he will by no means clear the guilty , exod. . . that he may keep upon the minds of them whom he pardoneth , a due sense of the punishment that is due from his vindictive justice unto every sin . and so the apostle would have us mind , that even our god is a consuming fire , heb. . . that is , that we should consider his holiness and vindictive justice , appointing unto sin a meet recompence of reward . and mens breaking through this consideration , he reckons as the height of the aggravation of their sins , rom. . . they know that it is the judgment of god , that they which commit such things were worthy of death , yet continued to do them : what hope is there for such persons ? there is indeed relief against this consideration for humbled believing souls in the blood of christ ; but this relief is not to take off the mind from it , as it is appointed of god to be a restraint from sin . and both these considerations , even the sovereignty of god , and the punishment of sin , are put together by our saviour , matth. . . fear not them which kill the body , but are not able to kill the soul ; but rather fear him which is able to destroy both soul and body in hell . thirdly , the consideration of all the love and kindness of god , against whom every sin is committed , is another thing that the mind ought diligently to attend unto . and this is a prevailing consideration , if rightly and graciously managed in the soul. this moses presseth on the people , deut. . . do you thus requite the lord , o foolish people and unwise ? is not he thy father that bought thee ? hath he not made thee , and established thee ? is this a requital for eternal love , and all the fruits of it ? for the love and care of a father , of a redeemer , that we have been made partakers of ? and it is the same consideration which the apostle manageth to this purpose , cor. . . having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. the receiving of the promises ought to be effectual , as to stir us up unto all holiness , so to work and effect an abstinence from all sin . and what promises are these ? namely that god will be a father unto us , and receive us , chap. . , . which compriseth the whole of all the love of god towards us here , and to eternity . if there be any spiritual ingenuity in the soul , whilst the mind is attentive to this consideration , there can be no prevailing attempt made upon it by the power of sin . now there are two parts of this consideration . first , that which is general in it , that which is common unto all believers . this is managed unto this purpose , joh. . , , . behold what manner of love the father hath bestowed upon us , that we should be called the sons of god ; therefore the world knoweth us not because it knew him not . beloved , now are we the sons of god , and it doth not yet appear what we shall be ; but we know that when he shall appear , we shall be like him for we shall see him as he is . and every man that hath this hope , purifieth himself even as he is pure . consider , saith he , the love of god , and the previledges that we enjoy by it : behold what manner of love the father hath bestowed upon us , that we should be called the sons of god. adoption is an especial fruit of it , and how great a priviledge is this ? such love it is , and such are the fruits of it , that the world knoweth nothing of the blessed condition which we obtain and enjoy thereby : the world knoweth us not . nay , it is such love , and so unspeakably blessed and glorious are the effects of it , that we our selves are not able to comprehend them . what use then ought we to make of this contemplation of the excellent unspeakable love of god ? why saith he , every one that hath this hope purifieth himself . every man who being made partaker of this love , and thereupon an hope of the full enjoyment of the fruits of it , of being made like to god in glory , purifieth himself , that is , in an abstinence from all and every sin , as in the following words is at large declared . secondly , it is to be considered as to such peculiar mercies and fruits of love , as every ones soul hath been made partaker of . there is no believer , but besides the love and mercy which he hath in common with all his brethren , he hath also in the lot of his inheritance , some inclosures , some especial mercies wherein he hath a single propriety . he hath some joy which no stranger intermedleth withall , prov. . . particular applications of covenant love and mercy to his soul. now these are all provisions laid in by god , that they may be born in mind against an hour of temptation , that the consideration of them may preserve the soul from the attempts of sin . their neglect is an high aggravation of our provocations . king. . . it is charged as the great evil of solomon , that he had sinned against special mercies , especial intimations of love ; he sinned after god had appeared to him twice . god required that he should have born in mind that especial favour , and have made it an argument against sin . but he neglected● , and is burdened with this sore rebuke . and indeed all especiall mercies , all especial tokens and pledges of love , are utterly lost and mispent upon us , if they are not improved unto this end . this then is another thing , that it is the duty of the mind greatly to attend unto , and to oppose effectually unto every attempt that is made on the soul by the law of sin . fourthly , the considerations that arise from the blood and mediation of christ , are of the same importance . so the apostle declares , cor. . , . for the love of christ constraineth us , because we thus judge , that if one died for all , then were all dead ; and that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again . there is a constraining efficacy in this consideration , it is great , forcible , effectual , if duly attented unto . but i must not here in particular insist upon these things . nor , fifthly , shall i speak of the inhabitation of the spirit , the greatest priviledge that we are made partakers of in this world . the due consideration how he is grieved by sin , how his dwelling place is defiled thereby , how his comforts are forfeited , lost , despised by it , might also be insisted on . but the instances passed through are sufficient unto our purpose . now herein lies the duty of the mina , in reference unto particular sins and temptations . it is diligently and carefully to attend unto those things , to dwell constantly upon the consideration of them , to have them in a continual readiness to oppose unto all the lustings , actings , warrings , attempts , and rage of sin . in reference hereunto doth sin in an especial manner put forth and act its deceit . it labours by all means to draw off the mind from its due attendance unto these things ; to deprive the soul of this great preservative and antidote against its poison . it endeavours to cause the soul to satisfie it self with general undigested notions about sin , that it may have nothing in particular to betake it self unto in its own defence , against its attempts and temptations . and the wayes whereby it doth this may be also briefly considered . first , it is from the deceit of sin that the mind is spiritually slothful , whereby it becomes negligent unto this duty . the principal discharge of its trust in this matter is expressed by watching , which is the great caution that the lord jesus gave unto his disciples in reference unto all their dangers from sin and satan , mark . . i say unto all watch . that is , use your utmost diligence and circumspection , that you be not surprised and entangled with temptations . it is called also consideration ; consider your wayes ; consider your latter end ; the want whereof god complains of in his people , dent. . . now that which is contrary to these indispensible conditions of our preservation , is spiritual slothfulness , as the apostle declares , heb. . , . and we desire that every one of you , do shew the same diligence to the full assurance of hope unto the end , that you be not slothful . if we shew not diligence , we are slothful , and in danger of coming short to inherit the promises ; see pet. . , . and besides this giving all diligence , add to your faith vertue , to vertue , knowledge &c. for if these things be in you and abound , that they make you that you shall neither be barren , nor unfruitful in the knowledge of our lord jesus . but he that lacketh these things is blind , and cannot see afar off , and hath forgotten that he was purged from his old sins ; wherefore the rather brethren , give diligence to make your calling and election sure ; for if you do these things you shall never fall ; for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ , ver . , . all this the mind is turned from , if once by the deceit of sin it be made slothful . now this sloth consists in three things . first , inadvertency ; it doth not set it self to consider and attend unto its special concernments . the apostle perswading the hebrews with all earnestness to attend diligently , to consider carefully that they may not be hardened by the deceitfulness of sin , gives this reason of their danger , that they were dull of hearing , chap. . . that is , that they were slothful , and did not attend unto the things of their duty . a secret regardlesness is apt to creep upon the soul , and it doth not set it self to a diligent marking how things go with it , and what is continually incumbent on it . secondly , an unwillingness to be stirred up unto its duty , prov. . . the slothful man hideth his hand in his bosom , and will not so much as bring it to his mouth again . there is an unwillingness in sloth to take any notice of warnings , calls , excitations , or stirrings up by the word , spirit , judgements , any thing that god maketh use of , to call the mind unto a due consideration of the condition of the soul. and this is a perfect evidence that the mind is made slothful by the deceit of sin , when especial calls and warnings , whether in a suitable word , or a pressing judgement , cannot prevail with it to pull its hand out of its bosome , that is , to set about the special duties that it is called unto . thirdly , weak and ineffectual attempts to recover its self unto its duty , prov. . . as the door turneth it self upon its hinges , so doth the slothful man upon his hed . in the turning of a door upon its hinges , there is some motion , but no progress . it removes up and down , but is still in the place and posture that it was . so is it with the spiritually slothful man on his bed , or in his security . he makes some motions or faint endeavours towards a discharge of his duty , but goes not on . there where he was one day , there he is the next ; yea , there where he was one year , he is the next . his endeavours are faint , cold , and evanid ; he gets no ground by them , but is alwayes beginning and never finishing his work . fourthly , heartlesness upon the apprehensions of difficulties and discouragements , prov. . . the slothful man saith there is a lyon in the way , i shall be slain in the streets . every difficulty deters him from duty . he thinks it impossible for him to attain to that accuracy , exactness , and perfection which he is in this matter to press after ; & therefore contents himself in his old coldness , negligence , rather than to run the hazard of an universal circumspection . now if the deceit of sin hath once drawn away the mind into this frame , it layes it open to every temptation and incursion of sin . the spouse in the canticles seems to have been overtaken with this distemper , chap. . , , . and this puts her on various excuses why she cannot attend unto the call of christ , and apply her self unto her duty in walking with him . secondly , it draws away the mind from its watch and duty in reference unto sin by surprisals . it falls in conjunction with some urging temptation , and surprizeth the mind into thoughts quite of another nature than those which it ought to insist upon in its own defence . so it seems to have been with peter ; his carnal fear closing with the temptation wherein satan sought to winnow him , filled his mind with so many thoughts about his own imminent danger , that he could not take into consideration the love and warning of christ ; nor the evil whereunto his temptation led him , nor any thing that he ought to have insisted on for his preservation . and therefore upon a review of his folly in neglecting those thoughts of god , and the love of christ , which through the assistance of the holy ghost might have kept him from his scandalous fall , he wept bitterly . and this indeed is the common way of the working of the deceit of sin , as unto particular evils . it layes hold on the mind suddenly with thoughtfulness about the present sin , possesseth it , takes it up , so that either it recovers not it self at all to the considerations mentioned , or if any thoughts of them be suggested , the mind is so prepossest and filled , that they take no impression on the soul , or make no abode in it . thus doubtless was david surprised in the entrance of his great sin . sin and temptation did so possess and fill his mind with the present object of his lust , that he utterly forgot , as it were , those considerations which he had formerly made use of , when he so diligently kept himself from his iniquity . here therefore lyes the great wisdom of the soul , in rejecting the very first motions of sin , because by parlies with them the mind may be drawn off from attending unto its preservatives , and so the whole rush into evil . thirdly , it draws away the mind by frequency and long continuance of its solicitations , making as it were at last a conquest of it . and this happens not without an open neglect of the soul , in want of stirring up it self to give an effectual rebuke in the strength and by the grace of christ unto sin , which would have prevented its prevalency . but of this , more shall be spoken afterwards . and this is the first way whereby the law of sin acts its deceit against the soul. it draws off the mind from attendance unto its charge and office , both in respect of duty and sin . and so far as this is done the person is said to be drawn away , or drawn off . he is tempted ; every man is tempted , when he is thus drawn away by his own lust , or the deceit of sin dwelling in him . and the whole effect of this working of the deceituflness of sin may be reduced unto these three heads . first , the remission of an universally watchful frame of spirit unto every duty , and against all , even the most hidden and secret actings of sin . secondly , the omission of peculiar attending unto such duties as have an especial respect unto the weakning and ruine of the whole law of sin , and the obviating of its deceitfulness . thirdly , spiritual sloth , as to a diligent regard unto all the especial concernments of duties and sins . when these three things , with their branches mentioned , less or more , are brought about , in , or upon the soul , or so far as they are so , so far a man is drawn off by his own lust , or the deceit of sin . there is no need of adding here any directions for the prevention of this evil , they having sufficiently been laid down in our passage through the consideration both of the duty of the mind , and of the deceit of sin . chap. xi . the working of sin by deceit to entangle the affections . the wayes whereby it is done . means of their prevention . the second thing in the words of the apostle ascribed unto the deceitful working of sin is its enticing . a man is drawn away and enticed . and this seems particularly to respect the affections , as drawing away doth the mind . the mind is drawn away from duty , and the affections are enticed unto sin . from the prevalency hereof a man is said to be enticed , or entangled as with a bait ; so the word imports . for there is an allusion in it unto the bait wherewith a fish is taken on the hook which holds him to his destruction . and concerning this effect of the deceit of sin , we shall briefly shew two things . first , what it is to be enticed , or to be entangled with the bait of sin , to have the affections tainted with an inclin●tion thereunto , and when they are so . secondly , what course sin takes , and what way it proceedeth in , thus to entice , ensnare , or entangle the soul. for the first , first , the affections are certainly entangled when they stir up frequent imaginations about the proposed object which this deceit of sin leadeth and enticeth towards . when sin prevails , and the affections are gone fully after it , it fills the imagination with it , possessing it with images , likenesses , appearances of it continually . such persons devise iniquity and work evil on their beds , which they also practise when they are able , when it is in the power of their hand , mic. . . as in particular , peter tells us that they have eyes full of an adulteress , and they cannot cease from sin , pet. . . that is , their imaginations are possest with a continual representation of the object of their lusts . and it is so in part where the affections are in part entangled with sin , and begin to turn aside unto it . john tells us that the things that are in the world , are the lust of the flesh , the lust of the eyes , and the pride of life , ep. . . the lust of the eyes is that which by them is conveyed unto the soul. now it is not the bodily sense of seeing , but the fixing of the imagination from that sense on such thing , that is intended . and this is called the eyes , because thereby things are constantly represented unto the mind and soul , as outward objects are unto the inward sense by the eyes . and oftentimes the outward sight of the eyes is the occasion of these imaginations . so achan declares how sin prevailed with him , josh. . . first he saw the wedge of gold , and babylonish garment , and then he coveted them . he rolled them the pleasures , the profit of them , in his imagination , and then fixed his heart upon the obt●ining of them . now the heart may have a setled , fixed detestation of sin ; but yet if a man find that the imagination of the mind is frequently solicited by it ▪ and exercised about it , such a one may know that his affections are secretly enticed and entangled . secondly , this entanglement is heightned , when the imagination can prevail with the mind to lodge vain thoughts in it , with secret delight and complacency . this is termed by casuists , cogitatio morosa cum delectatione , an abiding thought with delight , which towards forbidden objects is in all cases actually sinful . and yet , this may be , when the consent of the will unto sin is not obtained ; when the soul would not for the world do the thing , which yet thoughts begin to lodge in the mind about . this lodging of vain thoughts in the heart the prophet complains of as a thing greatly sinful , and to be abhorred , jer. . . all these thoughts are messengers that carry sin to and fro between the imagination and the affections , and still encrease it , enflaming the imagination , and more and more entangling the affections . achan thinks upon the golden wedge , this makes him like it , and love it ; by loving of it , his thoughts are infected , and return to the imagination of its worth , and goodly shew , and so by little and little the soul is enflamed unto sin . and here if the will parts with its sovereignty , sin is actually conceived . thirdly , inclinations , or readiness to attend unto extenuations of sin , or the reliefs that are tendered against sin when committed , manifest the affections to be entangled with it . we have shewed , and shall yet farther evidence that it is a great part of the deceit of sin , to tender lessning and extenuating thoughts of sin unto the mind . is it not a little one ? or there is mercy provided , or it shall be in due time relinquished and given over , is its language in a deceived heart . now when there is a readiness in the soul to hearken and give entertainment unto such secret insinuations arising from this deceit , in reference unto any sin , or unapprovable course , it is an evidence that the affections are enticed . when the soul is willing , as it were to be tempted , to be courted by sin , to hearken to its dalliances and solicitations , it hath lost of its conjugal affections unto christ , and is entangled . this is looking on the wine when it is red , when it giveth its colour in the cup , when it moveth it self aright , prov. . . a pleasing contemplation on the invitations of sin , whose end the wise man gives us , ver . . when the deceit of sin hath prevailed thus far on any person , then he is enticed or entangled ; the will is not yet come to the actual conception of this or that sin by its consent , but the whole soul is in a near inclination thereunto . and many other instances i could give as tokens and evidences of this entanglement . these may suffice to manifest what we intend thereby . our next enquiry is , how , or by what means the deceit of sin proceeds thus to entice and entangle the affections ; and two or three of its baits are manifest herein . first it makes use of its former prevalency upon the mind in drawing it off from its watch and circumspection . sayes the wise man , prov. . . surely in vain is the not spread in the sight of any bird ; or before the eyes of every thing that hath a wing , as in the original . if it hath eyes open to discern the snare , and a wing to carry it away , it will not be caught . and in vain should the deceit of sin spread its snares and nets for the entanglement of the ●●l , whilest the eyes of the mind are intent upon what it doth , and so stir up the wings of its will and affections to carry it away and avoid it . but if the eyes be put out or diverted , the wings are of very little use for escape . and therefore this is one of the wayes which is used by them who take birds or fowls in their nets , they have false lights , or shews of things to divert the sight of their prey ; and when that is done , they take the season to cast their nets upon them . so doth the deceit of sin , it first draws off and diverts the mind by false reasonings and pretences , as hath been shewed , and then casts its net upon the affections for their entanglement . secondly , taking advantage of such seasons , it proposeth sin as desirable , as exceeding satisfactory to the corrupt part of our affections . it gilds over the object by a thousand pretences which it presents unto corrupt lustings . this is the laying of a bait , which the apostle in this verse evidently alludes unto . a bait is some what desirable and suitable , that is proposed to the hungry creature for its satisfaction , and it is by all artifices rendered desirable and suitable . thus is sin presented by the help of the imagination unto the soul ; that is , sinful and inordinate objects , which the affections cleave unto , are 〈◊〉 ●●●sented . the apostle tells us , that there are pleasures of sin , heb. . . which unless they are despis●d , as they were by moses , there is no escaping of sin it self hence they that live in sin , are said to live in pleasure , james . . now this pleasure of sin consisteth in its suitableness to give satisfaction to the flesh , to lust , to corrupt affections . hence is that caution , rom. . . make no provision for the flesh to fulfill the lust thereof . that is , do not suffer your minds , thoughts , or affections to fix upon sinful objects , suited to give satisfaction to the lusts of the flesh , to nouri● and cherish them thereby . to which purpose he speaks again , gal. . . fulfill ye not the lusts of the flesh . bring not in the pleasures of sin to give them satisfaction . when men are under the power of sin , they are said to fulfill the desires of the flesh and of the mind , eph. . . thus therefore the deceit of sin endeavours to entangle the affections , by proposing unto them through the assistance of the imagination that suitableness which is in it to the satisfaction of its corrupt lusts , now set at some liberty by the inadvertency of the mind . it presents its wine as sparkling in the cup , the beauty of the adulteress , the riches of the world unto sensual and covetous persons , and somewhat in the like kind , in some degrees to believers themselves . when therefore , i say , sin would entangle the soul , it prevails with the imagination to solicit the heart , by representing this false painted beauty , or pretended satisfactoriness of sin : and then if satan with any peculiar temptation fall in to its assistance , it oftentimes inflames all the affections , and puts the whole soul into disorder . thirdly , it hides the danger that attends sin , it covers it as the hook is covered with the bait , or the net spread over with meat for the fowl to be taken . it is not indeed possible that sin should utterly deprive the soul of the knowledge of the danger of it . it cannot dispossess it of its notion or perswasion that the wages of sin is death ; and that it is the judgment of god , that they that commit sin are worthy of death . but this it will do , it will so take up and possess the mind and affections with the baits and desirableness of sin , that it shall divert them from an actual and practical contemplation of the danger of it . what satan did in and by his first temptation , that sin doth ever since . at first eve guards her self , with calling to mind the danger of sin ; if we eat , or touch it , we shall die , gen. . . but so soon as satan had filled her mind with the beauty and usefulness of the fruit to make on wise , how quickly did she lay aside her practical prevalent consideration of the danger of eating it , the curse due unto it ; or else relieves her self with a vain hope and pretence that it should not be , because the serpent told her so . so was david beguiled in his great transgression , by the deceit of sin ; his lust being pleased and satisfied , the consideration of the guilt and danger of his transgression was taken away : and therefore he is said to have despised the lord , sam. . . in that he considered not the evil that was in his heart , and the danger that attended it in the threatning or commination of the law. now sin when it presseth upon the soul to this purpose , will use a thousand wiles to hide from it the terrour of the lord , the end of transgressions , and especially of that peculiar folly which it solicits the mind unto . hopes of pardon shall be used to hide it , and future repentance shall hide it , present importunity of lust shall hide it , occasions and opportunities shall hide it , surprizals shall hide it , extenuation of sin shall hide it , balancing of duties against it shall hide it , fixing the imagination on present objects shall hide it , desperate resolutions to venture the uttermost for the enjoyment of lust in its pleasures and profits , shall hide it . a thousand wiles it hath which cannot be recounted . fourthly , having prevailed thus far , gilding over the pleasures of sin , hiding its end and demerit , it proceds to raise pervers reasonings in the mind , to fix it upon the sin proposed , that it may be conceived and brought forth , the affections being already prevailed upon ; of which we shall speak under the next head of its progress . here we may stay a little , as formerly , to give some few directions for the obviating of this woful work of the deceitfulness of sin . would we not be enticed or entangled , would we not be disposed to the conception of sin , would we be turned out of the road and way which goes down to death ; let us take heed of our affections , which are of so great concernment in the whole course of our obedience , that they are commonly in the scripture called by the name of the heart , as the principal thing which god requires in our walking before him . and this is not slightly to be attended unto . prov. . . saith the wise man , keep thy heart with all diligence , or as in the original , above or before all keepings ; before every watch , keep thy heart . you have many keepings that you watch unto ; you watch to keep your lives , to keep your estates , to keep your reputations , to keep up your families ; but , saith he , above all these keepings , prefer that , attend to that of the heart , of your affections , that they be not entangled with sin ; there is no safety without it . save all other things and lose the heart , and all is lost , lost unto all eternity . you will say then , what shall we do , or how shall we observe this duty ? first , keep your affections as to their object in general . this advice the apostle gives in this very case , coloss. . his advice in the beginning of that chapter is to direct us unto the mortification of sin , which he expresly engageth in , ver . . mortifie therefore your members which are on the earth . prevent the working and deceit of sin which wars in your members . to prepare us , to enable us hereunto , he gives us that great direction , ver . . set your affections on things above , not on things of the earth . fix your affections on heavenly things , this will enable you to mortifie sin : fill them with the things that are above , let them be exercised with them , and so enjoy the chiefest place in them . they are above , blessed and suitable objects , meet for , and answering unto our affections . god himself , in his beauty and glory ; the lord jesus christ , who is altogether lovely , the chiefest of ten thousand ; grace and glory , the mysteries revealed in the gospel , the blessedness promised thereby . were our affections filled , taken up , and possessed with these things , as it is our duty that they should be , it is our happiness when they are ; what access could sin with its painted pleasures , with its sugred poisons , with its envenomed baits , have unto our souls ? how should we loath all its proposals , and say unto them , get ye hence as an abominable thing ? for what are the vain transitory pleasures of sin , in comparison of the exceeding recompence of reward which is proposed unto us ? which argument the apostle presses , cor. . . secondly , as to the object of your affections in an especial manner ; let it be the cross of christ , which hath an exceeding efficacy towards the disappointment of the whole work of indwelling-sin . gal. . . god forbid that i should glory , save in the cross of our lord jesus , whereby the world is crucified unto me , and i unto the world . the cross of christ he gloried and rejoyced in ; this his heart was set upon , and these were the effects of it ; it crucified the world unto him , made it a dead and undesirable thing . the baits and pleasures of sin are taken all of them out of the world , and the things that are in the world , namely the lust of the flesh , the lust of the eyes , and the pride of life . these are the things that are in the world ; from these doth sin take all its baits , whereby it enticeth and entangleth our souls . if the heart be filled with the cross of christ , it casts death and undesirableness upon them all , it leaves no seeming beauty , no appearing pleasure or comeliness in them . again , saith he , it crucifieth me to the world ; makes my heart , my affections , my desires dead unto any of these things . it roots up corrupt lusts and affections , leaves no principle to go forth and make provision for the flesh to fulfill the lusts thereof . labour therefore to fill your hearts with the cross of christ. consider the sorrows he underwent , the curse he bore , the blood he shed , the cries he put forth , the love that was in all this to your souls , and the mystery of the grace of god therein . meditate on the vileness , the demerit , and punishment of sin as represented in the cross , the blood , the death of christ. is christ crucified for sin , and shall not our hearts be crucified with him unto sin ? shall we give entertainment unto that , or hearken unto its dalliances , which wounded , which pierced , which slew our dear lord jesus ? god forbid . fill your affections with the cross of christ , that there may be no room for sin . the world once put him out of the house into a stable , when he came to save us ; let him now turn the world out of doors , when he is come to sanctifie us . secondly , look to the vigour of the affections towards heavenly things ; if they are not constantly attended , excited , directed , and warned , they are apt to decay , and sin lies in wait to take every advantage against them . many complaints we have in the scripture of those who lost their first love , in suffering their affections to decay . and this should make us jealous over our own hearts , lest we also should be over-taken with the like back-sliding frame . wherefore be jealous over them , often strictly examine them , and call them to account , supply unto them due considerations for their exciting and stirring up unto duty . chap. xii . the conception of sin through its deceit . wherein it consisteh . the consent of the will unto sin. the nature thereof . ways and means whereby it is obtained . other advantages made use of by the deceit of sin. ignorance , errours . the third success of the deceit of sin in its progressive work , is the conception of actual sin . when it hath drawn the mind off from its duty , and entangled the affections , it proceeds to conceive sin in order to the bringing of it forth . then when lust hath conceived it bringeth forth sin . now the conception of sin , in order unto its perpetration , can be nothing but the consent of the will : for as without the consent of the will sin cannot be committed , so where the will hath consented unto it , there is nothing in the soul to hinder its actual accomplishment . god doth indeed by various ways and means frustrate the bringing forth of these adulterate conceptions , causing them to melt away in the womb , or one way or other prove abortive , so that not the least part of that sin is committed which is willed or conceived ; yet there is nothing in the soul it self that remains to give check unto it , when once the will hath given its consent . ofttimes when a cloud is full of rain , and ready to fall , a wind comes and drives it away . and when the will is ready to bring forth its sin , god diverts it by one wind or other , but yet the cloud was as full of rain as if it had fallen , and the soul as full of sin as if it had been committed . this conceiving of lust or sin then , is its prevalency in obtaining the consent of the will unto its solicitations . and hereby the soul is deflowered of its chastity towards god in christ , as the apostle intimates , cor. . , . to clear up this matter we must observe , first , that the will is the principle , the next seat and cause of obedience and disobedience . moral actions are unto us , or in us , so far good or evil as they partake of the consent of the will. he spake truth of old who said , omne peccatum est adeò voluntarium , ut non ●it peccatum nisi sit voluntarium . every sin is so voluntary , that if it be not voluntary ▪ it is not sin . it is most true of actual sins . the formality of their iniquity ariseth from the acts of the will in them , and concerning them , i mean , as to the persons that commit them ; otherwise in it self the formal reason of sin is its aberration from the law of god. secondly , there is a two-fold consent of the will unto sin . first , that which is full , absolute , complete , and upon deliberation . a prevailing consent , the convictions of the mind being conquered , and no principle of grace in the will to weaken it . with this consent the soul goes into sin , as a ship before the wind with all its sails displayed , without any check or stop . it rusheth into sin like the horse into the battel . men thereby , as the apostle speaks , giving themselves over to sin with greediness , ephes. . . thus ahabs will was in the murthering of naboth , he did it upon deliberation , by contrivance , with a full consent ; the doing of it gave him such satisfaction , as that it cured his malady or the distemper of his mind . this is that consent of the will which is acted in the finishing and compleating of sin , in unregenerate persons , and is not required to the single bringing forth of sin , whereof we speak . secondly , there is a consent of the will , which is attended with a secret renitency and volition of the contrary . thus peter's will was in the denying of his master . his will was in it , or he had not done it ; it was a voluntary action , that which he chose to do at that season . sin had not been brought forth , if it had not been thus conceived . but yet at this very time there was resident in his will a contrary principle of love to christ , yea , and faith in him which utterly failed not . the ecafficy of it was intercepted , and its operations suspended actually , through the violent urging of the temptation that he was under ; but yet it was in his will , and weakned his consent unto sin , though it consented : it was not done with self-pleasing , which such full acts of the will do produce . thirdly , although there may be a predominant consent in the will , which may suffice for the conception of particular sins , yet there cannot be an absolute , total , full consent of the will of a believer unto any sin : for , first , there is in his will a principle fixed on good , on all good , rom. . . he would do good . the principle of grace in the will , inclines him to all good . and this in general is pravalent against the principle of sin , so that the will is denominated from thence . grace hath the rule and dominion , and not sin , in the will of every believer . now that consent unto sin in the will , which is contrary to the inclination and general prevailing principle in the same will , is not , cannot be total , absolute and complete . secondly , there is not only a general , ●●●ng , prevailing principle in the will against sin , but there is also a secret reluctancy in it against its own act in consenting unto sin . it is true , the soul is not sensible sometimes of this reluctancy , because the present consent carries away the prevailing act of the will , and takes away the sense of the lusting of the spirit , or reluctancy of the principle of grace in the will. but the general rule holdeth in all things at all times , gal. . . the spirit lusteth against the flesh : it doth so actually , though not always to the same degree , nor with the same success . and the prevalency of the contrary principle in this or that particular act , doth not disprove it . it is so on the other side , there is no acting of grace in the will but sin lusts against it , although that lusting be not made sensible in the soul , because of the prevalency of the contrary acting of grace , yet it is enough to keep those actings from perfection in their kind . so is it in this renitency of grace against the acting of sin in the soul ; though it be not sensible in its operations , yet it is enough to keep that act from being full and complete . and much of spiritual wisdom lies in discerning aright between the spiritual renitency of the principle of grace in the will against sin , and the rebukes that are given the soul by conscience upon conviction for sin . fourthly , observe , that reiterated repeated acts of the consent of the will unto sin , may beget a disposition , and inclineableness in it unto the like acts , that may bring the will unto a proneness and readiness to consent unto sin upon easie sollicitation● which is a condition of soul dangerous , and greatly to be watched against . fifthly , this consent of the will , which we have thus described , may be considered two ways . first , as it is exercised about the circumstances , causes , means and inducements unto sin . secondly , as it respects this or that actual sin . in the first sense , there is a virtual consent of the will unto sin in every inadvertency unto the prevention of it , in every neglect of duty that makes way for it , in every hearkning unto any temptation leading towards it . in a word , in all the diversions of the mind from its duty , and intanglements of the affections by sin before mentioned . for where there is no act of the will formally , or virtually , there is no sin . but this is not that which we now speak of . but in particular the consent of the will unto this or that actual sin , so far as that either sin is committed , or is prevented by other wayes and means not of our present consideration . and herein consists the conceiving of sin . these things being supposed , that which in the next place we are to consider , is the way that the deceit of sin proceedeth in ; to procure the consent of the will , and so to conceive actual sin in the soul. to this purpose observe , first , that the will is a rational appetite ; rational as guided by the mind ; and an appetite as excited by the affections ; and so in its operation or actings hath respect to both , is influenced by both . secondly , it chuseth nothing , consents to nothing but sub ratione boni , as it hath an appearance of good , some present good . it cannot consent to any thing under the notion or apprehension of its being evil in any kind . good is its natural and necessary object , and therefore whatever is proposed unto it for its consent , must be proposed under an appearance of being either good in it self , or good at present unto the soul , or good so circumstantiate as it is ; so that , thirdly , we may see hence the reason why the conception of sin is here placed as a consequent of the minds being drawn away , and the affections being entangled . both these have an influence into the consent of the will , and the conception of this or t●at actual sin thereby . our way therefore here is made somewhat plain . we have seen at large how the mind is drawn away by the deceit of sin , and how the affections are entangled , that which remains is but the proper effect of these things ; for the discovery whereof we must instance in some of the special deceits , corrupt and fallacious reasonings before mentioned , and then shew their prevalency on the will to a consent unto sin . first , the will is imposed upon by that corrupt reasoning , that grace is exalted in pardon ; and that mercy is provided for sinners . this first as hath been shewed , deceives the mind , and that opens the way to the wills consent , by removing a sight of evil which the will hath an aversation unto . and this is carnal hearts prevails so far as to make them think that their liberty consists in being servants of corruption , pet. . . and the poyson of it doth oftentimes taint and vitiate the minds of believers themselves ; whence we are so cautioned against it in the scripture . to what therefore hath been spoken before , unto the use and abuse of the doctrine of the grace of the gospel , we shall add some few more considerations , and fix upon one place of scripture that will give light unto it . there is a twofold mysterie of grace ; of walking with god , and of coming unto god. and the great design of sin is to change the doctrine and mysterie of grace in reference unto these things , and that by applying those considerations unto the one , which are proper unto the other , whereby each part is hindred , and the influence of the doctrine of grace into them for their fartherance defeated ; see joh. . , . these things write i unto you that ye sin not ; & if any man sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins . here is the whole design and use of the gospel briefly expressed , these things , saith he , i write unto you ; what things were these ? those mentioned , v. . the life was manifested , and we have seen it , and 〈◊〉 witness , and shew unto you that eternal life which was with the father , and was manifested unto us , that is , the things concerning the person and mediations of christ ; and v. . that pardon , forgiveness and expiation from sin is to be attained by the blood of christ. but to what end and purpose doth he write these things to them , what do they teach , what do they tend unto ? an universal abstinence from sin ; i write unto you , saith he , that you sin not . this is the proper , only , genuine end of the doctrine of the gospel . but to abstain from all sin , is not our condition in this world . chap. . . if we say that we have no sin , we deceive our selves , and the truth is not in us . what then shall be done in this case ? in supposition of sin , that we have sinned , is there no relief provided for our souls and consciences in the gospel ? yes , saith he , if any man sin , we have an advocate with the father , jesus christ the righteous , and he is a propitiation for our sins . there is full relief in the propitiation and intercession of christ for us . this is the order and method of the doctrine of the gospel and of the application of it to our own souls : first , to keep us from sin ; and then to relieve us against sin . but here entere●h the dece●t of sin , and puts this new wine into old bottles , whereby the bottles are brok●n , and the wine perisheth as to our benefit by it . it changeth this method and order of the application of gospel-truths . it takes up the last first , and that excludes the use of the first utterly . if any man sin there is pardon provided , is all the gospel that sin would willingly suffer to abide on the minds of men . when we would come to god by believing , it would be pressing the former part of being free from sin , when the gospel proposeth the latter principally , or the pardon of sin for our encouragement . when we are come to god , and should walk with him , it will have only the latter proposed , that there is pardon of sin , when the gospel principally proposeth the former , of keeping our selves from sin . the grace of god bringing salvation having appeared unto us to that end and purpose . now the mind being entangled with this deceit , drawn off from its watch by it , diverted from the true ends of the gospel , doth several wayes impose upon the will to obtain its consent . first , by a sudden surprizal in case of temptation . temptation is the representation of a thing as a present good , a particular good , which is a real evil , a general evil . now when a temptation armed with opportunity and provocation , befalls the soul , the principle of grace in the will riseth up with a rejection and detestation of it . but on a sudden the mind being deceived by sin , breaks in upon the will , with a corrupt fallacious reasoning from gospel-grace and mercy , which first staggers , then abates the wills opposition , and then causeth it to cast the scale by its consent of the side of temptation , presenting evil as a present good ; and sin in the sight of god is conceived , though it be never committed . thus is the seed of god sacrificed to moloch , and the weapons of christ abused to the service of the devil . secondly , it doth it insensibly . it insinuates the poyson of this corrupt reasoning by little and little , untill it hath greatly prevailed . and as the whole effect of the doctrine of the gospel in holiness and obedience , consists in the souls being cast into the frame and mould of it , rom. . . so the whole of apostasie from the gospel , is principally the casting of the soul into the mould of this false reasoning , that sin may be indulged unto upon the account of grace and pardon . hereby is the soul gratified in sloth and negligence , and taken off from its care , as to particular duties and avoidance of particular sins . it works the soul insensibly off from the mysterie of the law of grace , to look for salvation as if we had never performed any duty , being after we have done all unprofitable servants , with a resting on soveraign mercy ▪ through the blood of christ , and to attend unto duties with all diligence as if we looked for no mercy ; that is with no less care , though with more liberty and freedom . this the deceitfulness of sin endeavoureth by all means to work the soul from , and thereby debaucheth the will when its consent is required unto particular sins . secondly , the deceived mind imposeth on the will to obtain its consent unto sin , by proposing unto it , the advantages that may accrew and arise thereby , which is one medium whereby its self also is drawn away . it renders that which is absolutely evil , a present appearing good . so was it with eve , gen. . laying aside all considerations of the law , covenant , and threats of god , she all at once reflects upon the advantages , pleasures and benefits which she should obtain by her sin , and reckons them up to solicit the consent of her will. it is , saith she , good for food , pleasant to the eyes , and to be desired to make one wise . what should she do then but eat it ; her will consented and she did so accordingly . pleas for obedience are laid out of the way , and only the pleasures of sin are taken under consideration . so saith ahab , king. . naboth's vineyard is near my house , and i may make it a garden of herbs , therefore i must have it . these considerations a deceived mind imposed on his will ; until it made him obstinate in the pursuit of his covetousness through perjury and murther , to the utter ruine of himself and his family . thus is the guilt and tendency of sin hid under the covert of advantages and pleasures , and so is conceived or resolved on in the soul. secondly , as the mind being withdrawn , so the affections being enticed and entangled , do greatly farther the conception of sin in the soul by the consent of t●e will ; and they do it two waies . first , by s●me hasty impulse and surprisal ; being themselves ●●●●red up , incited , and drawn forth by some violent provocation , or suitable temptation , they put the whole soul as it were into a combustion , and draw the will into a consent unto what they are provoked unto and entangled withal . so was the case of david in the matter of nabal . a violent provocation from the extream unworthy carriage of that foolish churle , stirs him up to wrath and revenge , sam. . . he resolves upon it , to destroy an whole family , the innocent with the guilty , ver . , . self-revenge , and murther , were for the season conceived , resolved , consented unto , until god graciously took him off . his entangled , provoked affections , surprised his will to consent unto the conception of many bloody sins . the case was the same with asa in his anger , when he smote the prophet , and with peter in his fear when he denyed his master . let that soul which would take heed of conceiving sin , take heed of entangled affections . for sin may be suddenly conceived , the prevalent consent of the will may be suddenly obtained , which gives the soul a fixed guilt , though the sin it self be never actually brought forth . secondly , enticed affections procure the consent of the will by frequent solicitations , whereby they get ground insensibly upon it , and enthrone themselves . take an instance in the sons of jacob , gen. . . they hate their brother , because their father loved him . their affections being enticed , many new occasions fall out to entangle them farther , as his dreams and the like . this lay rankling in their hearts , and never ceased soliciting their wills , until they resolved upon his death . the unlawfulness , the unnaturalness of the action , the grief of their aged father , the guilt of their own souls , are all laid aside ; that hatred and envy that they had conceived against him ceased not until they had got the consent of their wills to his ruine . this gradual progress of the prevalency of corrupt affections to solicite the soul unto sin the wise man excellently describes , prov. . , , , , . and this is the common way of sins procedure in the destruction of souls which seem to have made some good engagements in the wayes of god. when it hath entangled them with one temptation , and brought the will to some liking of it , that presently becomes another temptation , either to the neglect of some duty , or to the refusal of more light ; and commonly that whereby men fall off utterly from god , is not that wherewith they are first entangled . and this may briefly suffice for the third progressive act of the deceit of sin . it obtains the wills consent unto its conception , and by this means are multitudes of sins conceived in the heart which very little less defile the soul , or cause it to contract very little less guilt , than if they were actually committed . unto what hath been spoken concerning the deceitfulness of indwelling-sin in general , which greatly evidenceth its power and efficacy , i shall adde as a close of this discourse , one or two particular ways of its deceitful actings , consisting in advantages that it maketh use of , and means of relieving it self against that disquisition which is made after it by the word and spirit for its ruine . one head only of each sort we shall here name . first , it makes great advantage of the darkness of the mind , to work out its design and intendments . the shades of a mind totally dark , that is , devoid utterly of saving grace , are the proper working place of sin . hence the effects of it are called , the works of darkness , ephes. . . rom. . . as springing from thence . sin works and brings forth by the help of it . the working of lust under the covert of a dark mind , is as it were the upper region of hell ; for it lies at the next door to it for filth , horrour , and confusion . now there is a partial darkness abiding still in believers ; they know but in part , cor. . . though there be in them all a principle of saving light , the day-star is risen in their hearts , yet all the shades of darkness are not utterly expelled out of them in this life . and there are two parts , as it were , or principal effects of the remaining darkness that is in believers . first , ignorance , or a nescience of the will of god , either juris or facti , of the rule and law in general , or of the reference of the particular fact that lies before the mind unto the law. secondly , errour and mistakes , positively taking that for truth which is falshood , and that for light which is darkness . now of both these doth the law of sin make great advantage for the exerting of its power in the soul. first , is there a remaining ignorance of any thing of the will of god , sin will be sure to make use of it , and improve it to the uttermost . though abimelech were not a believer , yet he was a person that had a moral integrity with him in his ways and actions ; he declares himself to have had so , in a solemn appeal to god the searcher of all hearts , even in that wherein he miscarried , gen. . . but being ignorant that fornication was a sin , or so great a sin , as that it became not a morally honest man to defile himself with it , lust hurries him into that intention of evil in reference unto sarah , as we have it there related . god complains that his people perished for lack of knowledge , hos. . . being ignorant of the mind and will of god , they rush'd into evil at every command of the law of sin . be it as to any duty to be performed , or as to any sin to be committed , if there be in it darkness or ignorance of the mind about them , sin will not lose its advantage . many a man being ignorant of the duty incumbent on him for the instruction of his family , casting the whole weight of it upon the publick teaching , is by the deceitfulness of sin brought into an habitual sloth and negligence of duty . so much ignorance of the will of god and duty , so much advantage is given to the law of sin . and hence we may see what is that true knowledge which with god is acceptable ; how exactly doth many a poor soul , who is low as to notional knowledge , yet walk with god ? it seems they know so much , as sin hath not on that account much advantage against them ; when others high in their notions , give advantage to their lusts even by their ignorance , though they know ●itnot . secondly , errour is a worse part or effect of the minds darkness , and gives great advantage to the law of sin . there is indeed ignorance in every error , but there is not error in all ignorance , and so they may be distinguished . i shall need to exemplifie this but with one consideration , and that is , of men , who being zealous for some error , do seek to suppress and persecute the truth . indwelling-sin desires no greater advantage . how will it every day , every hour pour forth wrath , revilings , hard speeches ; breathe revenge , murther , desolation , under the name perhaps of zeal . on this account we may see poor creatures pleasing themselves every day , as if they vaunted in their excellency , when they are foaming out their own shame . under their real darkness and pretended zeal , sin sits securely and fills pulpits , houses , prayers , streets , with as bitter fruits of envy , malice , wrath , hatred , evi●●urmises , false speakings , as full as they can hold . the common issue with such poor creatures , is , the holy blessed meek spirit of god withdraws from them , and leaves them visibly and openly to that evil , froward , wrathful , worldly spirit , which the law of sin hath cherished and heightned in them . sin dwells not any where more secure , than in such a frame . thus i say , it lays hold in particular of advantages to practise upon , with its deceitfulness , and therein also to exert its power in the soul , whereof this single instance of its improving the darkness of the mind unto its own ends , is a sufficient evidence . secondly , it useth means of relieving it self against the pursuit ▪ that is made after it in the heart by the word and spirit of grace . one also of its wiles , in the way of instance , i shall name in this kind , and that i ; the alleviation of its own guilt . it pleads for it self , that it is not so bad , so filthy , so fatal as is pretended ; and this course of extenuation it proceds in two ways . first , absolutely ; many secret pleas it will have that the evil which it tends unto is not so pernicious as conscience is perswaded that it is , it may be ventured on without ruine . these considerations it will strongly urge , when it is at work in a way of surprizal , when the soul hath no leisure or liberty to weigh its suggestions in the ballance of the sanctuary , and not seldom is the will imposed on hereby , and advantages gotten to shift it self from under the sword of the spirit . it is not such but that it may be let alone , or suffered to die of it self , which probably within a while it will do ; no need of that violence which in mortification is to be offered ; it is time enough to deal with a matter of no greater importance hereafter ; with other pleas like those before-mentioned . secondly , comparatively , and this is a large field for its deceit and subtilty to lurk in . though it is an evil indeed to be relinquished , and the soul is to be made watchful against it , yet it is not of the magnitude and degree ; as we may see in the lives of others , even saints of god , much less such as some saints of old have fallen into . by these and the like pretences , i say , it seeks to evade and keep its aboad in the soul when pursued to destruction . and how little a portion of its deceitfulness is it that we have declared ? chap. xiii . several waies whereby the bringing forth of conceived sin is obstructed . before we proceed to the remaining evidences of the power and efficacy of the law of sin , we shall take occasion from what hath been delivered , to divert unto one consideration that offers it self from that scripture , which was made the bottom and foundation of our discourse of the general deceitfulness of sin ; namely james . . the apostle tells us that lust conceiving brings forth sin ; seeming to intimate , that look what sin is conceived , that also is brought forth . now placing the conception of sin , as we have done , in the consent of the will unto it , and reckoning , as we ought , the bringing forth of sin to consist in its actual commission , we know that these do not necessarily follow one another . there is a world of sin conceived in the womb of the wills and hearts of men , that is never brought forth . our present business then shall be to enquire whence that comes to pass . i answer then ; first , that this is not so , is no thanks to sin , nor the law of it . what it conceives , it would bring forth ; and that it doth not , is for the most part but a small abatement of its guilt . a determinate will of actual sinning , is actual sin . there is nothing wanting on sins part , that every conceived sin is not actually accomplished . the obstacle and prevention lies on another hand . secondly , there are two things that are necessary in the creature that hath conceived sin , for the bringing of it forth . first , power . secondly , continuance in the will of sinning , until it be perpetrated and committed . where these two are , actual sin will unavoidably ensue . it is evident therefore , that that which hinders conceived sin from being brought forth , must affect either the power or the will of the sinner . this must be from god. and he hath two waies of doing it . first , by his providence , whereby he obstructs the power of sinning . secondly , by his grace , whereby he diverts or changes the will of sinning . i do not mention these waies of gods dispensations thus distinctly , as though the one of them were alwaies without the other ; for there is much of grace in providential administrations , and much of the wisdom of providence seen in the dispensations of grace . but i place them in this distinction , because they appear most eminent therein . providence in outward acts respecting the power of the creature , grace common or special in internal efficacie , respecting his will. and we shall begin with the first . first , when sin is conceived , the lord obstructs its production by his providence in taking away , or taking short that power which is absolutely necessary for its bringing forth or accomplishment . as , first , life is the foundation of all power , the principle of operation . when that ceaseth , all power ceaseth with it . even god himself , to evince the everlasting stability of his own power , gives himself the title of the living god. now he frequently obviates the power of exerting sin actually , by cutting short and taking away the liv●s of them that have conceived it . thus he dealt with the army of senacherib , when according as he had purposed , so he threatned that the lord should not deliver jerusalem out of his hand , kings . . god threatens to cut short his power , that he should not execute his intendment , chap. . . which he performs accordingly , by taking away the lives of his souldiers , ver . . without whom it was impossible that his conceived sin should be brought forth . this providential dispensation in the obstruction of conceived sin , moses excellently sets forth in the case of pharaoh , exod. . . . the enemy said , i will pursue , i will overtake , i will divide the spoil , my lusts shall be satisfied upon them : i will draw my sword , my hand shall destroy them . thou didst blow with thy wind , the sea covered them , they sank as lead in the mighty waters . sins conception is fully expressed , and as full a prevention is annexed unto it . in like manner he dealt with the companies of fifties and their captains , who came to apprehend elijah , kings . , . fire came down from heaven and consumed them , when they were ready to have taken him . and sundry other instances of the like nature might be recorded . that which is of universal concernment , we have in that great providential alteration , which put a period to the lives of men . men living hundreds of years , had a long season to bring forth the sins they had conceived ; thereupon the earth was filled with violence , injustice , and rapine , and all flesh corrupted their waies , gen. . , . to prevent the like inundation of sin , god shortens the course of the pilgrimage of men in the earth , and reduces their lives to a much shorter measure . besides this general law , god daily thus cuts off persons , who had conceived much mischief and violence in their hearts , and prevents the execution of it . blood-thirsty and deceitful men do not live out half their days . they have yet much work to do , might they have but space given them to execute the bloody and sinful purposes of their minds . the psalmist tells us , psal. . . in the day that the breath of man goeth forth , his thoughts perish : he had many contrivances about sin , but now they are all cut off . so also , eccles. . , . though a sinner do evil an hundred times , and his days be prolonged ; yet surely i know that it shall be well with them that fear god , which fear before him ; but it shall not be well with the wicked , neither shall he prolong his daies , which are as a shadow , because he feareth not before god. how long soever a wicked man lives , yet he dies judicially , and shall not abide to do the evil he had conceived . but now seeing we have granted , that even believers themselves may conceive sin through the power and the deceitfulness of it , it may be enquired whether god ever thus obviates its production and accomplishment in them , by cutting off and taking away their lives , so as that they shall not be able to perform it : i answer , first , that god doth not judicially cut off and take away the life of any of his , for this end and purpose , that he may thereby prevent the execution , or bringing forth of any particular sin that he had conceived , and which without that taking away he would have perpetrated . for , first , this is directly contrary to the very declared end of the patience of god towards them , pet. . . this is the very end of the long-suffering of god towards believers , that before they depart hence , they may come to the sense , acknowledgment , and repentance of every known sin . this is the constant and unchangeable rule of gods patience in the covenant of grace ; which is so far from being in them an incouragement unto sin , that it is a motive to universal watchfulness against it , of the same nature with all gospel-grace , and of mercy in the blood of christ. now this dispensation whereof we speak , would lie in a direct contradiction unto it . secondly , this also flows from the former , that whereas conceived sin contains the whole nature of it , as our saviour at large declares , matth. . and to be cut off under the guilt of it , to prevent its farther progress , argues a continuance in the purpose of it without repentance ; it cannot be but they must perish for ever who are so judicially cut off . but god deals not so with his , he casts not off the people whom he did fore-know . and thence david prays for the patience of god before-mentioned , that it might not be so with him , psa. . . o spare me that i may recover strength , before i go hence and be no more . but yet , secondly , there are some cases wherein god may , and doth take away the lives of his own to prevent the guilt that otherwise they would be involved in ; as , first , in the coming of some great temptation and tryal upon the world . god knowing that such and such of his would not be able to withstand it , and hold out against it , but would dishonour him , and defile themselves , he may , and doubtless often doth take them out of the world , to take them out of the way of it . isa. . . the rig●teous is taken away from the evil to come ; not only the evil of punishment and judgement , but the evil of temptations and trials , which oftentimes proves much the worse of the two . thus a captain in war will call off a souldier from his watch and guard , when he knows that he is not able , through some infirmity to bear the stress and force of the enemy that is coming upon him . secondly , in case of their engagement into any way not acceptable to him , through ignorance , or not knowing of his mind and will. this seems to have been the case of josiah . and doubtless the lord doth oftentimes thus proceed with his . when any of his own are engaged in waies that please him not , through the darkness and ignorance of their minds , that they may not proceed to farther evil or mischief , he calls them off from their station and employment , and takes them to himself , where they shall erre and mistake no more . but in ordinary cases , god hath other waies of diverting his own from sin , than by killing of them , as we shall see afterwards . secondly , god providentially hinders the bringing forth of conceived sin , by taking away , and cutting short the power of them that had conceived it ; so that though their lives continue , they shall not have that power , without which it is impossible for them to execute what they had intended , or to bring forth what they had conceived . hereof also we have sundry instances . thus was the case with the builders of babel , gen. . what ever it were in particular that they aimed at , it was in the pursuit of a design of apostasie from god. one thing requisite to the accomplishing of what they aimed at , was the oneness of their language ; so god sayes , v. . they have all one language , and this they begin to do , and now nothing will be restrained from them that they have imagined to do . in an ordinary way they will accomplish their wicked design . what course doth god now take to obviate their conceived sin ? doth he bring a flood upon them to destroy them , as in the old world sometime before ? doth he send his angel to cut them off , like the army of senacherib afterwards ? doth he by any means take away their lives ? no , their lives are continued , but he confounds their language , so that they cannot go on with their work , ver . . takes away that wherein their power consisted . in like manner did he proceed with the sodomites , gen. . . they were engaged in , and set upon the pursuit of their filthy lusts . god smites them with blindness , so that they could not find the door where they thought to have used violence for the compassing of their ends ; their lives were continued , and their will of sinning , but their power is cut short and abridged . his dealing with jeroboam , king. . . was of the same nature . he stretched out his hand to lay hold of the prophet , and it withered and became useless . and this is an eminent way of the effectual acting of gods providence in the world , for the stopping of that inundation of sin , which would overflow all the earth were every womb of it opened . he cuts men short of their moral power , whereby they should effect it . many a wretch that hath conceived mischief against the church of god , hath by this means been divested of his power , whereby he thought to accomplish it . some have their bodies smitten with diseases , that they can no more serve their lusts , nor accompany them in the perpetrating of folly . some are deprived of the instruments whereby they would work . there hath been for many daies , sin and mischief enough conceived , to root out the generation of the righteous from the face of the earth , had men strength and ability to their will , did not god cut off and shorten their power , and the daies of their prevalency . psa. . . they search out iniquities , they accomplish a diligent search , both the inward thought of every one of them and the heart is deep . all things are in a readiness , the design is well laid , their counsels are deep and secret . what now shall hinder them from doing what ever they have imagined to do ? v. , . but god shall shoot at them with an arrow , suddenly shall they be wounded : so they shall make their own tongue to fall upon themselves . god meets with them , brings them down , that they shall not be able to accomplish their d●sign . and this way of gods preventing sin , seems to b●at e●st ordinarily , peculiar to the men of the world ; god deals thus with them every day , and leaves them to pine away in their sins . they go all their daies big with the iniquity they have conceived , and are greatly burdened that they ●anno● be delivered of it . the prophet tells us , that they practise iniquity that they had conceived , because it is in the power of their hand , micah . . if they have power for it , they will accomplish it ; ezek. . . to their power they shed blood . this is the measure of their sinning , even their power . they do many of them , no more evil , they commit no more sin than they can . their whole restraint lies in being cut short in power in one kind or another . their bodies will not serve them for their contrived uncleannesses ; nor their hands for their revenge and rapine , nor their instruments for persecution ; but they go burdened with conceived sin , and are disquieted and tortured by it all their daies . and hence they become in themselves , as well as unto others , a troubled sea that cannot rest , isa. . . it may be also in some cases , under some violent temptations , or in mistakes , god may thus obviate the accomplishment of conceived sin in his own . and there seems to be an instance of it in his dealing with jehosaphat , who had designed against the mind of god to joyn in affinity with ahab , and to send his ships with him to tarshish ; but god breaks his ships by a wind , that he could not accomplish what he had designed . but in gods dealing with ●is in this way , there is a difference from the same dispensation towards others ; for , first , it is so onl● in cases of exraordinary temptation . when through the violence of temptation , and craft of satan , they are hurryed from under the conduct of the law of grace , god one way or other takes away their power , or may do so , that they shall not be able to execute what they had designed . but this is an ordinary way of dealing with wicked men . this hook of god is upon them in the whole course of their lives ; and they struggle with it , being as a wild bull in a net , isa. . . gods net is upon them , and they are filled with fury that they cannot do all the wickedness that they would . secondly , god doth it not to leave them to wrestle with sin , and to attempt other waies of its accomplishment upon the failure of that which they were ingaged in , but by their disappointment awakens them to consider their condition , and what they are doing , and so consumes sin in the womb by the waies that shall afterwards be insisted on . some mens deprivation of power for the committing of conceived contrived sin , hath been sanctified to the changing of their hearts from all dalliances with that or other sins . thirdly , god providentially hinders the bringing forth of conceived sin , by opposing an external hindering power unto sinners . he leaves them their lives , and leaves them power to do what they intend , only he raiseth up an opposite power to coerce , forbid , and restrain them . an ●●stance hereof we have , sam. . . saul had sworn that jonathan should be put to death , and as far as appears went on resolutely to have slain him ; god stirs up the spirit of the people , they oppose themselves to the wrath and fury of saul , and jonathan is delivered . so also chron. . , , . when king vzziah would have in his own person offered incense contrary to the law , eighty men of the priests resisted him , and drove him out of the temple . and to this head are to be referred all the assistances which god stirreth up for deliverance of his people against the fury of persecutors . he raiseth up saviours or believers on mount sion , to judge the mount of edom ; so rev. . . the dragon , and those acting under him , spirited by him , were in a furious endeavour for the destruction of the church ; god stirs up the earth to her assistance , even men of the world , not engaged with others in the design of satan , and by their opposition hinders them from the execution of their designed rage . of this nature , seems to be that dealing of god with his own people , hos. . , . they were in the pursuit of their iniquities , following after their lovers ; god leaves them for a while to act in the folly of their spirits , but he sets a hedge , and a wall before them that they shall not be able to fulfill their designs and lusts . fourthly , god obviates the accomplishment of conceived sin , by removing , or taking away the ob●ects on whom , or about whom , the sin conceived was to be committed . acts . . yields us a signal instance of this issue of providence : when the day was coming wherein herod thought to have slain peter who was shut up in prison , god sends and takes him away from their rage and lying in wait . so also was our saviour himself taken away from the murderous rage of the jews before his hour was come , joh. . . chap. , . both primitive and latter times are full of stories to this purpose : prison-doors have been opened , and poor creatures appointed to die have been frequently rescued from the jaws of death . in the world it self amongst the men thereof , adulterers and adulteresses , the sin of the one is often hindred and stifled by the taking away of the other . so wings were given to the woman to carry her into the wilderness and to disappoint the world in the execution of their rage , rev. . . fifthly , god doth this by some eminent diversions of the thoughts of men who had conceived sin ; gen. . . the brethren of joseph cast him into a pit , with an intent to famish him there ; whilest they were as it seems , pleasing themselves with what they had done , god orders a company of merchants to come by , and diverts their thoughts with that new object from the killing , to the selling of their brother , vers . , . and how far therein they were subservient to the infinitely wise counsel of god , we know . thus also when saul was in the pursuit of david , and was even ready to prevail against him to his destruction . god stirs up the philistins to invade the land , which both diverted his thoughts , and drew the course of his actings another way , sam. . . and these are some of the waies whereby god is pleased to hinder the bringing forth of conceived sin , by opposing himself and his providence to the power of the sinning creature . and we may a little in our passage take a brief view of the great advantages to faith , and the church of god , which may be found in this matter . as , first , this may give us a little insight into the ever to be adored providence of god , by these and the like waies in great variety obstructing the breaking forth of sin in the world. it is he who makes those dams , and shuts up those flood-gates of corrupted nature , that it shall not break forth in a deluge of filthy abominations to overwhelm the creation with confusion and disorder . as it was of old , so it is at this day ; every thought and imagination of the heart of man is evil , and that continually . that all the earth is not in all places filled with violence , as it was of old , is meerly from the mighty hand of god working effectually for the obstructing of sin . from hence alone it is , that the high-waies , streets and fields , are not all filled with violence , blood , rapine , uncleanness , and every villany that the heart of man can conceive . o the infinite beauty of divine wisdom and providence in the government of the world ! for the conservation of it asks daily no less power and wisdom than the first making of it did require . secondly , if we will look to our own concernments , they will in a special manner inforce us to adore the wisdom and efficacy of the providence of god , in stopping the progress of conceived sin . that we are at peace in our houses , at rest in our beds , that we have any quiet iu our enjoyments , is from hence alone : whose person would not be defiled , or destroyed ? whose habitation would not be ruined ? whose blood almost would not be shed , if wicked men had power to perpetrate all their conceived sin ? it may be the ruine of some of us hath been conceived a thousand times . we are beholding to this providence of obstructing sin , for our lives , our families , our estates , our liberties , for whatsoever is , or may be dear unto us . for may we not say sometimes with the psalmist , psal. . . my soul is among lyons , and i lie even among them that are set on fire , even the sons of men , whose teeth are spears and arrows , and their tongue a sharp sword . and how is the deliverance of men contrived from such persons , psal. . . god breaks their teeth in their mouths , even the great teeth of the young lyons . he keeps this fire from burning , or quencheth it when it 's ready to break out into a flame . he breaks their spears and arrows , so that sometimes we are not so much as wounded by them : some he cuts off and destroyes , some he cuts short in their power , some he deprives of the instruments whereby alone they can work , some he prevents of their desired opportunities , or diverts by other objects for their lusts , and oftentimes causeth them to spend them among themselves one upon another . we may say therefore with the psalmist , psal. . . o lord , how manifold are thy works , in wisdom hast thou made them all , the earth is full of thy riches ; and with the prophet , hos. . . who is wise and he shall understand these things , prudent and he shall know them ; all the waies of the lord are right , and the just shall walk in them , but the transgressors shall fall therein . thirdly , if these and the like are the ways whereby god obviates the bringing forth of conceived sin in wicked men , we may learn hence how miserable their condition is , and in what perpetual torment for the most part they spend their daies : they are like a troubled sea , saith the lord , that cannot rest . as they endeavour that others may have no peace , so it is certain that themselves have not any ; the principle of sin is not impaired nor weakned in them , the will of sinning is not taken away : they have a womb of sin that is able to conceive monsters every moment . yea , for the most part they are forging and framing folly all the day long : one lust or other they are contriving how to satisfie ; they are either devouring by malice and revenge , or vitiating by uncleanness , or trampling on by ambition , or swallowing down by covetousness all that stand before them . many of their follies and mischiefs they bring to the very birth , and are in pain to be delivered ; but god every day fills them with disappointment ▪ and shuts up the womb of sin . some are filled with hatred of gods people all their daies , and never once have an opportunity to exercise it . so david describes them , psal. . . they return at evening , they make a noise like a dog , and go round about the city . they go up and down and belch out with their mouths , swords are in their lips ; vers. . and yet are not able to accomplish their designs : what torture do such poor creatures live in ? envy , malice , wrath , revenge , devour their hearts by not getting vent . and when god hath exercised the other acts of his wise providence in cutting short their power , or opposing a greater power to them when nothing else will doe , he cuts them off in their sins , and to the grave they go full of purposes of iniquity . others are no less hurryed and diverted by the power of other lusts which they are not able to satisfie : this is the sore travail they are exercised with , all their dayes . if they accomplish their designs , they are more wicked and hellish than before ; and if they do not , they are filled whith vexation and discontentment . this is the portion of them who know not the lord , nor the power of his grace . envy not their condition , notwithstanding their outward glittering shew , their hearts are full of anxiety trouble and sorrow . fourthly , do we see sometimes the flood-gates of mens lusts and rage set open against the church , and interest of it , and doth prevalency attend them , and power is for a season on their side , let not the saints of god despond . he hath unspeakably various and effectual wayes for the stifling of their conceptions to give them dry breasts and a miscarrying womb . he can stop their fury when he pleaseth ; surely , saith david , the wrath of man shall praise thee , the remainder of wrath shalt thou restrain , psal. . . when so much of their wrath is let out as shall exalt his praise , he can when he pleaseth set up a power greater than the combined strength of all sinning creatures , and restrain the remainder of the wrath that they had conceived . he shall cut off the spirit of princes , he is terrible to the kings of the earth , v. . some he will cut off and destroy , some he will terrifie and affright , and prevent the rage of all . he can knock them on the head , or break out their teeth , or chain up their wrath , and who can oppose him ? fifthly , those who have received benefit by any of the waies mentioned , may know to whom they owe their preservation , and not look on it as a common thing . when you have conceived sin , hath god weakened your power for sin , or denied you opportunity , or took away the object of your lusts , or diverted your thoughts by new providences , know assuredly that you have received mercy thereby . though god deal not these providences alwaies in a subserviency to the covenant of grace , yet there is always mercy in them , always a call in them to consider the author of them . had not god thus dealt with you , it may be this day you ha● been a terrour to your selves , a shame to your relations , and under the punishment due to some notorious sins which you had conceived . besides , there is commonly an additional guilt in sin brought forth , above what is in the meer conception of it . it may be others would have been ruined by it here , or drawn into a partnership in sin by it , and so have been eternally ruined by it , all which are prevented by these providences , and eternity will witness , tha● there is a singularity of mercy in them . do not look then on any such things as common accidents , the hand of god is in them all ; and that a merciful hand if not despised : if it be , yet god doth good to others by it , the world is the better , and you are not so wicked as you would be . sixthly , we may also see hence the great use of magistracie in the world , that great appointment of god. amongst other things , it is peculiarly subservient to this holy providence , in obstructing the bringing forth of conceived sin ; namely by the terrour of him that bears the sword . god fixes that on the hearts of evil men which he expresseth , rom. . . if thou do that which is evil , be afraid , for the power beareth not the sword in vain , for he is the minister of god , a revenger to execute wrath on them that do evil . god fixes this on the hearts of men , and by the dread and terrour of it closeth the womb of sin , that it shall not bring forth . when there was no king in israel , none to put to rebuke , and none of whom evil men were afraid , there was woful work and havock amongst the children of men made in the world ; as we may see in the last chapters of the book of judges . the greatest mercies and blessings that in this world we are made partakers of , next to them of the gospel and covenant of grace , come to us through this channel and conduit . and indeed , this whereof we have been speaking , is the proper work of magistracy , namely to be subservient to the providence of god in obstructing the bringing forth of conceived sin . these then are some of the waies whereby god providentially prevents the bringing forth of sin , by opposing obstacles to the power of the sinner . and by them sin is not consumed , but shut up in the womb . men are not burthened for it , but with it ; not laden in their hearts and consciences with its guilt , but perplexed with it power , which they are not able to exert and satisfie . the way that yet remains for consideration whereby god obviates the production of conceived sin , is his working on the will of the sinners , so making sin to consume away in the womb . there are two waies in general whereby god thus prevents the bringing forth of conceived sin , by working on the will of the sinner ; and they are , first , by restraining grace : secondly , by renewing grace . he doth it sometimes the one way , sometimes the other . the first of these is common to regenerate and unregenerate persons , the latter peculiar to believers ; and god doth it variously as to particulars by them both . we shall begin with the first of them . first , god doth this in the way of restraining grace by some arrow of particular conviction , fixed in the heart and conscience of the sinner , in reference unto the particular sin which he had conceived . this staggers and changes the mind , as to the particular intended , causeth the hands to hang down , and the weapons of lust to fall out of them . hereby conceived sin proves abortive . how god doth this work , by what immediate touches , strokes , blows , rebukes of his spirit ; by what reasonings , arguments , and commotions of mens own consciences , is not for us throughly to find out . it is done , as was said , in unspeakable variety , and the works of god are past finding out . but as to what light may be given unto it from scripture instances , after we have manifested the general way of gods procedure , it shall be insisted on . thus then god dealt in the case of esau and jacob. esau had long conceived his brothers death , he comforted himself with the thoughts of it , and resolutions about it , gen. . . as is the manner of profligate sinners . upon his first opportunity he comes forth to execute his intended rage , and jacob concludes that he would smite the mother with the children , gen. . . an opportunity is presented unto this wicked and profane person , to bring forth that sin that had laid in his heart now twenty years ; he hath full power in his hand to perform his purpose . in the midst of this posture of things , god comes in upon his heart with some secret and effectual working of his spirit and power , changeth him from his purpose , causeth his conceived sin to melt away , that he falls upon the neck of him with embraces , whom he thought to have slain . of the same nature , though the way of it was peculiar , was his dealing with laban the syrian , in reference to the same jacob , gen. . . by a dream , a vision in the night , god hinders him from so much as speaking roughly to him . it was with him as in micah . . he had devised evil on his bed , and when he thought to have practised it in the morning , god interposed in a dream , and hides sin from him , as he speaks , job ●● , , , . to the same purpose is that of the psalmist concerning the people of god , psal. . . he made them to be pitied of all those who carried them captives . men usually deal in rigour with those whom they have taken captive in war. it was the way of old to rule captives with force and cruelty . here god turns and changes their hearts , not in general unto himself , but to this particular of respect to his people . and this way in general doth god every day prevent the bringing forth of a world of sin . he sharpens arrows of conviction upon the spirits of men , as to the particular that they are engaged in . their hearts are not changed as to sin , but their minds are altered as to this or that sin . they break , it may be , the vessel they had fashioned , and go to work upon some other . now that we may a little see into the waies whereby god doth accomplish this work , we must premise the ensuing considerations . first , that the general medium wherein the matter of restraining grace doth consist , whereby god thus prevents the bringing forth of sin , doth lie in certain arguments and reasonings , presented to the mind of the sinner , whereby he is induced to desert his purpose , to change and alter his mind , as to the sin he had conceived . reasons against it are presented unto him , which prevail upon him to relinquish his design , and give over his purpose . this is the general way of the working of restraining grace , it is by arguments and reasonings rising up against the perpetration of conceived sin . secondly , that no arguments or reasonings , as such , materially considered , are sufficient to stop or hinder any purpose of sinning , or to cause conceived sin to prove abortive , if the sinner have power and opportunity to bring it forth . they are not in themselves , and on their own account restraining grace ; for if they were , the administration and communication of grace , as grace , were left unto every man who is able to give advice against sin . nothing is nor can be called grace , though common , and such as may perish , but with respect unto its peculiar relation to god. god by the power of his spirit making arguments and reasons effectual and prevailing , turns that to be grace , i mean of this kind , which in it self , and in its own nature was bare reason . and that efficacy of the spirit , which the lord puts forth in these perswasions and motives is that which we call restraining grace . these things being premised , we shall now consider some of the arguments which we find that he hath made use of to this end and purpose . first , god stops many men in their waies upon the conception of sin , by an argument taken from the difficulty , if not impossibility of doing that they aim at . they have a mind unto it , but god sets an hedge and a wall before them , that they shall judge it to be so hard and difficult to accomplish what they intend , that it is better for them to let it alone and give over . thus herod would have put john baptist to death upon the first provocation , but he feared the multitude , because they accounted him as a prophet , matth. . . he had conceived his murder , and was free for the execution of it . god raised this consideration in his heart , if i kill him , the people will tumultuate , he hath a great party amongst them , and sedition will arise that may cost me my life , or kingdom . he feared the multitude , and durst not execute the wickedness he had conceived , because of the difficulty he fore-saw he should be entangled withal . and god made the argument effectual for the season ; for otherwise we know that men will venture the utmost hazards for the satisfaction of their lusts ; as he also did afterwards . the pharisees were in the very same state and condition , matth. . . they would fain have decried the ministry of john , but durst not for fear of the people : and ver . . of the same chapter , by the same argument were they deterred from killing our saviour , who had highly provoked them by a parable , setting out their deserved and approaching destruction . they durst not do it for fear of a tumult among the people , seeing they looked on him as a prophet . thus god over-awes the hearts of innumerable persons in the world everyday , and causeth them to desist from attempting to bring forth the sins which they had conceived . difficulties they shall be sure to meet withal , yea , it is likely , if they should attempt it , it would prove impossible for them to accomplish . we owe much of our quiet in this world , unto the efficacy given to this consideration in the hearts of men by the holy ghost : adulteries , rapins , murders , are obviated and stifled by it . men would engage into them daily , but that they judge it impossible for them to fulfill what they aim at . secondly , god doth it by an argument taken ab incommodo , from the inconveniencies , evils , and troubles that will befall men in the pursuit of sin . if they follow it , this or that inconvenience will ensue ; this trouble , this evil , temporal or eternal . and this argument , as managed by the spirit of god , is the great engine in his hand whereby he casts up banks , and gives bounds to the lusts of men , that they break not out to the confusion of all that order and beauty which yet remains in the works of his hands . paul gives us the general import of this argument , rom. . , . for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their conscience also bearing witness , and their thoughts the mean while accusing , or else excusing one another . if any men in the world may be thought to be given up to pursue and fulfill all the sins that their lusts can conceive , it is those that have not the law , to whom the written law of god doth not denounce the evil that attends it . but though they have it not , saith the apostle , they shew forth the work of it , they do many things which it requireth , and forbear or abstain from many things that it forbiddeth , and so shew forth its work and efficacy . but whence is it that they so do ? why their thoughts accuse or excuse them . it is from the consideration and arguings that they have within themselves about sin , and its consequents , which prevail upon them to abstain from many things that their hearts would carry them out unto . for conscience is a mans prejudging of himself , with respect unto the future judgement of god. thus 〈◊〉 was staggered in his pursuit of sin , when he 〈◊〉 at pauls preaching of righteousness and judgement to come , act. . . so job tells us , that the consideration of punishment from god , hath a strong influence on the minds of men to keep them from sin , chap. . , , . how the lord makes use of that consideration , even towards his own , when they have broken the cords of his love , and cast off the rule of his grace for a season , i have before declared . thirdly , god doth this same work , by making effectual an argument , ab inutili , from the unprofitableness of the thing that men are engaged in . by this were the brethren of joseph stayed from slaying him , gen. . , . what profit is it , say they , if we slay our brother and conceal his blood ? we shall get nothing by it , it will bring in no advantage or satisfaction unto us . and the heads of this way of gods obstructing conceived sin , or the springs of these kinds of arguments , are so many and various , that it is impossible to insist particularly upon them . there is nothing present , or to come , nothing belonging to this life , or another , nothing desirable or undesirable , nothing good or evil , but at one time or another , an argument may be taken from it for the obstructing of sin . fourthly , god accomplisheth this work by arguments taken ab honesto , from what is good and honest , what is comely , praise-worthy , and acceptable unto himself . this is the great road wherein he walks with the saints under their temptations , or in their conceptions of sin . he recovers effectually upon their minds a consideration of all those springs and motives to obedience , which are discovered and proposed in the gospel , some at one time , some at another . he minds them of his own love , mercy , and kindness ; his eternal love , with the fruits of it , whereof themselves have been made partakers . he minds them of the blood of his son , his cross , sufferings , tremendous undertaking in the work of mediation , and the concernment of his heart , love , honour , name , in their obedience . minds them of the love of the spirit , with all his consolations which they have been made partakers of , and priviledges wherewith by him they have been entrusted . minds them of the gospel , the glory and beauty of it as revealed unto their souls . minds them of the excellency and comeliness of obedience , of their performance of that duty they owe to god , that peace , quietness , and serenity of mind that they have enjoyed therein . on the other side , he minds them of being a provocation by sin unto the eyes of his glory , saying in their hearts , do not that abominable thing which my soul hateth . minds them of their wounding the lord christ , and putting him to shame ; of their grieving the holy spirit , whereby they are sealed to the day of redemption ; of their defiling his dwelling place . minds them of the reproach , dishonours , scandal which they bring on the gospel and the profession thereof . minds them of the terrours , darkness , wounds , want of peace , that they may bring upon their own souls . from these and the like considerations doth god put a stop to the progress of the law of sin in the heart , that it shall not go on to bring forth the evil which it hath conceived . i could give instances in arguments of all these several kinds recorded in the scripture , but it would be too long a work for us , who are now engaged in a design of another nature . but one or two examples may be mentioned . joseph resists his first temptation on one of these accounts , gen. . . how can i do this great wickedness and sin against god ? the evil of sinning against god , his god , that consideration alone detains him from the least inclination to his temptation . it is sin against god to whom i owe all obedience , the god of my life , and of all my mercies , i will not do it . the argument wherewith abigail prevailed on david , sam. . . to with-hold him from self-revenge and murder , was of the same nature , and he acknowledgeth that it was from the lord , ver . . i shall add no more , for all the scripture motives which we have to duty , made effectual by grace , are instances of this way of gods procedure . sometimes , i confess , god secretly works the hearts of men by his own finger , without the use and means of such arguments as those insisted on , to stop the progress of sin . so he tells abimelech , gen. . . i have with-held thee from sinning against me . now this could not be done by any of the arguments which we have insisted on , because abimelech knew not that the thing which he intended was sin ; and therefore he pleads that in the integrity of his heart and innocency of his hands he did it , ver . . god turned about his will and thoughts , that he should not accomplish his intention ; but by what waies or means is not revealed . nor is it evident what course he took in the change of esaus heart , when he came out against his brother to destroy him , gen. . . whether he stirr'd up in him a fresh spring of natural affections , or caused him to consider what grief by this means he should bring to his aged father , who loved him so tenderly ; or whether being now grown great and wealthy , he more and more despised the matter of difference between him and his brother , and so utterly slighted it , it is not known . it may be god did it by an immediate powerful act of his spirit upon his heart , without the actual intervening of any of these or the like considerations . now though the things mentioned are in themselves at other times feeble and weak , yet when they are managed by the spirit of god to such an end and purpose , they certainly become effectual , and are the matter of his preventing grace . secondly , god prevents the bringing forth of conceived sin by real spiritual saving grace , & that either in the first conversion of sinners , or in the following supplies of it . this is one part of the mysterie of his grace and love . he meets men sometimes in their highest resolutions for sin , with the highest efficacy of his grace . hereby he manifests the power of his own grace , and gives the soul a farther experience of the law of sin , when it takes such a fare-well of it , as to be changed in the midst of its resolutions to serve the lusts thereof . by this he melts down the lusts of men , causeth them to wither at the root , that they shall no more strive to bring forth what they have conceived , but be filled with shame and sorrow at their conception . an example and instance of t●is proceeding of god , for the use and instruction of all generations we have in paul. his heart was full of wickedness , blasphemy , and persecution ; his conception of them was come unto rage and madness , and a full purpose of exercising them all to the utmost ; so the story relates it , acts . so himself declares the state to have been with him , acts . , , , . tim. . . in the midst of all this violent pursuit of sin , a voice from heaven shuts up the womb , and dries the breasts of it , and he cries , lord , what wilt thou have me to do ? acts . . the same person seems to intimate , that this is the way of gods procedure with others , even to meet them with his converting grace in the height of their sin and folly , tim. . . for he himself , he saies , was a pattern of gods dealing with others ; as he dealt with him , so also would he do with some such like sinners . for this cause i obtained mercy , that in me first jesus christ might shew forth all long-suffering , as a pattern to them which should here after believe on him to life everlasting . and we have not a few examples of it in our own daies . sundry persons on set purpose going to this or that place , to deride and scoff at the dispensation of the word , have been met withal in the very place wherein they designed to serve their lusts and satan , and have been cast down at the foot of god. this way of gods dealing with sinners is at large set forth , job . , , , . dionysius the areopagite is another instance of this work of gods grace and love . paul is dragged either by him , or before him , to plead for his life , as a setter forth of strange gods , which at athens was death by the law. in the midst o● this frame of spirit god meets with him by converting grace , sin withers in the womb , and he● cleaves to paul and his doctrine , acts . -- . the like dispensation towards israel we have , hos. . , , , . but there is no need to insist on more instances of this observation . god is pleased to leave no generation unconvinced of this truth , if they do but attend to their own experiences , and the examples of this work of his mercy amongst them . every day , one or other , is taken in the fulness of the purpose of his heart to go on in sin , in this or that sin , and is stopt in his course by the power of converting grace . secondly , god doth it by the same grace in the renewed communications of it , that is , by special assisting grace . this is the common way of his dealing with believers in this case . that they also through the deceitfulness of sin , may be carryed on to the conceiving of this or that sin , was before declared . god puts a stop to their progress , or rather to the prevalency of the law of sin in them , and that by giving in unto them special assistances needful for their preservation and deliverance . as david saies of himself , psa. . . his feet were almost gone , his steps had well nigh slipt ; he was at the very brink of unbelieving , despairing thoughts , and conclusions about gods providence in the government of the world ; from whence he was recovered , as he afterwards declares . so is it with many a believer , he is oftentimes at the very brink , at the very door of some folly or iniquity , when god puts in by the efficacy of actually assisting grace , and recovers them to an obediential frame of heart again . and this is a peculiar work of christ , wherein he manifests and exerts his faithfulness towards his own . heb. . . he is able to succour them that are tempted . it is not an absolute power , but a power cloathed with mercy , that is intended . such a power as is put forth from a sense of the suffering of poor believers under their temptations . and how doth he exercise this merciful ability towards us ? chap. . . he gives forth , and we find in him grace to help in a time of need ; seasonable help and assistance for our deliverance , when we are ready to be over-powered by sin and temptation . when lust hath conceived , and is ready to bring forth , when the soul lies at the brink of some iniquity , he gives in seasonable help , relief , deliverance , and safety . here lies a great part of the care and faithfulness of christ towards his poor saints : he will not suffer them to be worried with the power of sin , nor to be carried out unto waies that shall dishonour the gospel , or fill them with shame and reproach , and so render them useless in the world ; but he steps in with the saving relief and assistance of his grace , stops the course of sin , and makes them in himself more than conquerors . and this assistance lies under the promise , cor. . . there hath no temptation taken you but such as is common to man , but god is faithful who will not suffer you to be tempted above that you are able , but will with the temptation also make a way to escape , that you may be able to bear it . temptation shall try us , it is for our good ; many holy ends doth the lord compass and bring about by it . but when we are tried to the utmost of our ability , so that one assault more would over-bear us , a way of escape is provided . and as this may be done several waies , as i have else-where declared , so this we are now upon is one of the most eminent , namely by supplies of grace , to enable the soul to bear up , resist , and conquer . and when once god begins to deal in this way of love with a soul , he will not cease to add one supply after another , until the whole work of his grace and faithfulness be accomplished . an example hereof we have , isa. . , . poor sinners there are so far captivated to the power of their lusts that the first and second dealings of god with them are not effectual for their delivery ; but he will not give over , he is in the pursuit of a design of love towards them , and so ceaseth not until they are recovered . these are the general heads of the second way whereby god hinders the bringing forth of conceived sin , namely by working on the will of the sinner . he doth it either by common convictions , or special grace , so that of their own accord they shall let go the purpose and will of sinning , that they are risen up unto . and this is no mean way of his providing for his own glory , and the honour of his gospel in the world , whose professors would stain the whole beauty of it , were they left to themselves to bring forth all the evil that is conceived in their hearts . besides these general waies , there is one yet more special , that at once worketh both upon the power and will of the sinner ; and this is the way of afflictions , concerning which one word shall close this discourse . afflictions , i say , work by both these ways , in reference unto conceived sin . they work providentially on the power of the creature . when a man hath conceived a sin , and is in full purpose of the pursuit of it , god oftentimes sends a sickness and abates his strength ; or a loss cuts him short in his plenty , and so takes him off from the pursuit of his lusts , though it may be his heart is not weaned from them . his power is weakned , and he cannot do the evil he would . in this sense it belongs to the first way of gods obviating the production of sin . great afflictions work sometimes , not from their own nature immediately and directly , but from the gracious purpose and intendment of him that sends them . he insinuates into the dispensation of them that of grace and power , of love and kindness , which shall effectually take off the heart and mind from sin . psal. . . before i was afflicted i went astray , but now have i learned thy commandments . and in this way because of the predominancy of renewing and assisting grace , they belong unto the latter means of preventing sin . and these are some of the ways , whereby it pleaseth god to put a stop to the progress of sin , both in believers and unbelievers , which at present we shall instance in ; and if we would endeavour farther to search out his ways unto perfection , yet we must still conclude that it is but a little portion which we know of him . chap. xiv . the power of sin farther demonstrated by the effects it hath had in the lives of professors . first in actual sins . secondly in habitual declensions . we are now to proceed unto other evidences of that sad truth which we are in the demonstration of . but the main of our work being past through , i shall be more brief in the management of the arguments that do remain . that then which in the next place may be fixed upon , is the demonstration which this law of sin hath in all ages given of its power and efficacy , by the woful fruits that it hath brought forth , even in believers themselves . now these are of two sorts . first , the great actual eruptions of sin in their lives . secondly , their habitual declensions from the frames , state and condition of obedience and communion with god , which they had obtained , both which by the rule of james before unfolded , are to be laid to the account of this law of sin , and belong unto the fourth head of its progress , and are both of them convincing evidences of its power and efficacy . first , consider the fearful eruptions of actual sins that have been in the lives of believers , and we shall find our position evidenced . should i go through at large with this consideration , i must recount all the sad and scandalous failings of the saints that are left on record in the holy scripture . but the particulars of them are known to all ; so that i shall not need to mention them , no● the many aggravations that in their circumstances they are attended with : only some few things tending to the rendring of our present consideration of them useful , may be remarked . as , first , they are most of them in the lives of men that were not of the lowest form or ordinary sort of believers , but of men that had a peculiar eminency in them on the account of their walking with god in their generation . such were noah , lot , david , hezekiah , and others . they were not men of an ordinary size , but higher than their brethren by the shoulders and upwards in profession , yea in real holiness . and surely that must needs be of a mighty efficacy that could hurry such giants in the wayes of god into such abominable sins as they fell into . an ordinary engine could never have turned them out of the course of their obedience . it was a poyson that no athletick constitution of spiritual health , no antidote could withstand . secondly , and these very men , fell not into their great sins at the beginning of their profession , when they had had but little experience of the goodness of god , of the sweetness and pleasantness of obedience , of the power and craft of sin , of its impulsions , solicitations and surprizals , but after a long course of walking with god , and acquaintance with all these things ; together with innumerable motives unto watchfulness . noah according to the lives of men in those dayes of the world , had walked uprightly with god some hundreds of years before he was so surprised as he was , gen. . righteous lot seems to have been towards the end of his days , ere he defiled himself with the abominations recorded . david in a short life , had as much experience of grace and sin , and as much close spiritual communion with god as ever had any of the sons of men , before he was cast to the ground by this law of sin . so was it with hezekiah in his degree , which was none of the meanest . now to set upon such persons , so well acquainted with its power and deceit , so armed and provided against it , that had been conquerours over it for so many years , and to prevail against them , it argues a power and efficacy too mighty for every thing but the spirit of the almighty to withstand . who can look to have a greater stock of inherent grace than those men had ; to have more experience of god , and the excellency of his wayes , the sweetness of his love , and of communion with him than they had ; who hath either better furniture to oppose sin withal , or more obligation so to do , than they ? and yet we see how fearfully they were prevailed against . thirdly , as if god had permitted their falls on set purpose , that we might learn to be wary of ●his powerful enemy , they all of them fell out when they had newly received great & stupendious mercies from the hand of god , that ought to have been strong obligations unto diligence and watchfulness in close obedience . noah was but newly come forth of that world of waters wherein he saw the ungodly world perishing for their sins , and himself preserved by that astonishable miracle which all ages must admire : whilest the worlds desolation , was an hourly remembrancer unto him of his strange preservation by the immediate care and hand of god , he falls into drunkenness . lot had newly seen that which every one that thinks on cannot but tremble . he saw , as one speaks , hell coming out of heaven upon unclean sinners , the greatest evidence , except the cross of christ ; that god ever gave in his providence of the judgment to come . he saw himself and children delivered by the special care and miraculous hand of god ; and yet whilest these strange mercies were fresh upon him , he fell into drunkenness and incest . david was delivered out of all his troubles and had the necks of his enemies given him round about , and he makes use of his peace from a world of tryals and troubles to contrive murder and adultery . immediately , it was , after hezekiahs great and miraculos deliverance that he falls into his carnal pride and boasting . i say , their falls in such seasons , seem to be permitted on set purpose , to instruct us all in the truth that we have in hand ; so that no persons , in no seasons , with wht● furniture of grace soever , can promise themselves security from its prevalency , any other wayes , than by keeping close constantly to him , who hath supplies to give out that are above its reach and efficacy . methinks this should make us look about us . are we better than noah , who had that testimony from god , that he was a perfect man in his generation , and walked with god ? are we better than lot , whose righteous soul was vexed with the evil deeds of ungodly men , and is thereof commended by the holy ghost ? are we more holy , wise , and watchful than david , who obtained this testimony , that he was a man after gods own heart ? or better than hezekiah , who appealed to god himself , that he had served him uprightly with a perfect heart ? and yet what prevalency this law of sin wrought in and over them , we see . and there is no end of the like examples ; they are all set up as buoys to discover unto us the sands , the shelves , the rocks , whereupon they made their shipwrack , to their hazard , danger , loss , yea and would have done to their ruine , had not god been pleased in his faithfulness graciously to prevent it . and this is the first par● of this evidence of the power of sin , from its effects . secondly , it manifests its power in the habitua● declensions from zeal & holiness , from the frame ▪ state and condition of obedience and communion with god , whereunto they had attained , which are found in many believers . promises of growt● and improvement are many , and precious ; th● means excellent and effectual ; the benefits grea● and unspeakable : yet it often falls out , that instead hereof , decays and declensions are found upon professors , yea in and upon many of th● saints of god. now whereas this must nee● principally and chiefly be from the strength an● efficacy of indwelling sin , and is therefore a grea● evidence thereof ; i shall first evince the observation it self to be true ; namely , that some of the saints themselves do oftentimes so decline from that growth & pimrovement in faith , grace , & holiness which might justly be expected from them ; and then shew that the cause of this evil lies in that , that we are treating of . and that it is the cause of total apostasie in unsound professors , shall be after declared . but this is a greater work which we have in hand . the prevailing upon true believers unto a sinful declension & gradual apostasie , requires a putting forth of more strength and efficacy , than the prevailing upon unsound professors unto total apostasie . as the wind which will blow down a dead tree that hath no root , to the ground , will scarcely shake or bow a living well-rooted tree . but this it will do . there is mention made in the scripture of the first wayes of david , and they are commended above his later , chron. . . the last wayes even of david were tainted with the power of in-dwelling sin. though we have mention only of the actual eruption of sin , yet that uncleanness , and pride which was working in him in his numbring of the people ; were certainly rooted in a declension from his first frame . those rushes did not grow without mire . david would not have done so in his younger days , when he followed god in the wilderness of temptations and tryals , full of faith , love , humility , brokenness of heart , zeal , tender affection unto all the ordinances of god , all which were eminent in him . but his strength is impaired by the efficacy and deceitfulness of sin ; his locks cut , and he becomes a prey to vile lusts and temptations . we have a notable instance in most of the churches that our saviour awakens to the consideration of their condition , in the revelations : we may single out one of them : many good things there were in the church of ephesus , chap. . , . for which it is greatly commended ; but yet it is charged with a decay , a declension , a gradual falling off and apostasie , ver . , . thou hast left thy first love , remember therefore whence thou art fallen , and do thy first works . there was a decay both inward in the frame of heart , as to faith , and love , and outward as to obedience and works , in comparison of what they had formerly , by the testimony of christ himself . the same also might be shewed concerning the rest of those churches , only one or two of them excepted . five of them are charged with decays and declensions . hence there is mention in the scripture of the kindness of youth , of the love of espousals , with great commendation , jer. . , . of our first faith , tim. . . of the beginning of our confidence , heb. . . and cautions are given , that we lose not the things that we have wrought , john . but what need we look back or search for instances to confirm the truth of this observation ? an habitual declension from first ingagements unto god , from first attainments of communion with god , from first strictness in duties of obedience , is ordinary and common amongst professors ▪ might we to this purpose take a general view of the professors in these nations , among whom the 〈◊〉 of the 〈◊〉 of us will be found in part or in whole , in somewhat or in all , to fall , we might be plentifully convinced of the truth of this observation . is their zeal for god as warm , living , vigorous , effectual , solicitous , as it was in their first giving themselves unto god ? or rather , is there not a common , slight , selfish frame of spirit in the room of it come upon most professors ? iniquity hath abounded , and their love hath waxed cold . was it not of old a burthen to their spirits to hear the name , and wayes , and worship of god blasphemed and profaned ? could they not have said with the psalmist , ps. . . rivers of water run down our eyes because men keep not thy law ? were not their souls solicitous about the interest of christ in the world , like eli's about the ark ? did they not contend earnestly for the truth once delivered to the saints , and every parcel of it ? especially wherein the grace of god , and the glory of the gospel was especially concerned : did they not labour to judge and condemn the world by an holy and separate conversation ? and do now the generality of professors abide in this frame ? have they grown , and made improvement in it ? or is there not a coldness and indifferency grown upon the spirits of many in this thing ? yea , do not many despise all these things , and look upon their own former zeal , as folly ? may we not see many who have formerly been of esteem in ways of profession , become daily a scorn and reproach through their miscarriages , and that justly , to the men of the world ? is it not with them as it was of old with the daughters of sion , ( isa. . . ) when god judged them for their sins and wantonness ? hath not the world , and self utterly ruined their profession ? and are they not regardless of the things wherein they have formerly declared a singular concernment ? yea , are not some come partly on one pretense , partly on another , to an open enmity unto , and hatred of the wayes of god ? they please them no more , but are evil in their eyes . but not to mention such open apostates any farther , whose hypocrisie the lord jesus christ will ●●ortly judge ; how is it with the best ? are not almost all men grown cold and slack as to these things ? are they not less concerned in them than formerly ? are they not grown weary , selfish in their religion , and so things be indifferent well at home , scarce care how thy go abroad in the world ? at least do they not prefer their ease , credit , safety , secular advantages before these things ? a frame that christ abhors , and declares , that those in whom it prevails are none of his : some indeed seem to retain a good zeal for truth , but wherein they make the fairest appearance , therein will they be found to be most abominable : they cry out against errors , not for truth , but for parties and interests sake . let a man be on their party , and promote their interest , be he never so corrupt in his judgment , he is embraced , and it may be admired . this is not zeal for god , but for a mans self . it is not the zeal of thine house hath eaten me up , but , master , forbid them because they follow not with us . better it were doubtless for men never to pretend unto any zeal at all , than to substitute such warthful selfishness in the room of it . secondly , is mens delight in the ordinances & worship of god the same as in former days ? do they find the same sweetness and relish in them as they have done of old ? how precious hath the word been to them formerly ? what joy and delight have they had in attendance thereon ? how would they have run and gone to have been made partakers of it , where it was dispenced in its power and purity , in the evidence and demonstration of the spirit ? did they not call the sabbath their delight , and was not the approach of it a real joy unto their souls ? did they not long after the converse and communion of saints ? and could they not undergo manifold perils for the attainment of it ? and doth this frame still abide upon them ? are there not decays and declensions to be found amongst them ? may it not be said , gray hairs are here and there upon them , and they perceive it not ? yea , are not men ready to say with them of old , what a weariness is it ? mal. . . it is even a burthen and a weariness to be tied up to the observation of all these ordinances . wha● need we be all out so strict in the observation of the sabbath ? what need we hear so often ? what need this distinction in hearing ? insensibly a great disrespect , yea , even a contempt of the pleasant and excellent ways of christ and his gospel , is fallen upon many professors . thirdly , may not the same conviction be farther carried on , by an enquiry into the universal course of obedience , and the performance of duties that men have been engaged in . is there the same conscientious tenderness of sinning abiding in many as was in dayes of old ? the same exact performance of private duties ? the same love to the brethren ? the same readiness for the cross ? the same humility of mind and spirit ? the same self-denial ? the steam of mens lusts , wherewith the air is tainted , will not suffer us so to say . we need then go no farther than this wretched generation wherein we live , to evince the truth of the observation laid down , as the foundation of the instance insisted on , the lord give repentance before it be too late . now all these declensions , all these decays that are found in some professors , they all proceed from this root and cause , they are all the product of indwelling sin , and all evince the exceeding power and efficacy of it . for the proof whereof i shall not need to go farther than the general rule which out of james we have already considered ; namely that lust or indwelling sin , is the cause of all actual sin , and all habitual declensions in believers . this is that which the apostle intends in that place to teach and declare . i shall therefore handle these two things , and shew , first , that this doth evince a great efficacy and power in sin . secondly , declare the ways and means whereby it brings forth or brings about this cursed effect ; all in design of our general end , in calling upon and cautioning believers to avoid it , to oppose it . first , it appears to be a work of great power and efficacy , from the provision that is made against it , which it prevails over . there is in the covenant of grace plentiful provision made , not only for the preventing of declensions and decays in believers , but also for their continual carrying on towards perfection . as , first , the word it self , and all the ordinances of the gospel , are appointed and given unto us for this end , eph. . , , , , . that which is the end of giving gospel officers to the church is the end also of giving all the ordinances to be administred by them . for they are given for the work of the ministry , that is , for the administration of the ordinances of the gospel . now what is , or what are these ends ? they are all for the preventing of decays and declensions in the saints , all for the carrying them onto perfection , so it is said , ver . . in general it is for the perfecting of the saints , carrying on the work of grace in them , and the work of holiness and obedience by them ; or for the edifying of the body of christ , their building up in an-encrease of faith and love , even of every true member of the mystical body . but how far are they appointed thus to carry them on , thus to build them up ? hath it bounds fixed to its work ? doth it carry them so far , and then leave them ? no , saith the apostle , verse . the dispensation of the word of the gospel , and the ordinances thereof , is designed for our help , assistance , and furtherance , until the whole work of faith and obedience is consummate . it is appointed to perfect and compleat that faith , knowledge , and growth in grace and holiness , which is allotted unto us in this world . but what and if oppositions and temptations do lie in the way , satan and his instruments working with great subtilty and deceit ? why verse . these ordinances are designed for our safe-guarding and deliverance from all their attempts and assaults , that so being preserved in the use of them , or speaking the truth in love , we may grow up unto him in all things who is the head , even christ jesus . this is in general the use of all gospel ordinances , the chief and man end for which they were given and appointed of god ; namely to preserve believers from all decays of faith and obedience , and to carry them on still towards perfection . these are means which god , the good husbandman , makes use of , to cause the vine to thrive and bring forth fruit . and i could also manifest the same to be the especial end of them distinctly . briefly , the word is milk and strong meat , for the nourishing and strengthning of all sorts , and all degrees of believers . it hath both seed and water in it , and manuring with it , to make them fruitful . the ordinance of the supper is appointed on purpose for the strengthning of our faith in the remembrance of the death of the lord , and the exercise of love one towards another . the communion of saints is for the edifying each other in faith , love , and obedience . secondly , there is that which adds weight to this consideration . god suffers us not to be unmindful of this assistance he hath afforded us , but is continually calling upon us to make use of the means oppointed for the attaining of the end proposed . he shews them unto us , as the angel shewed the water-spring to hagar● commands , exhortations , promises , threatnings , are multiplied to this purpose ; see them summed up , heb. . . he is continually saying to us , why will you die ? why will you wither and decay ? come to the pastures provided for you , and your souls shall live . if we see a lamb run from the fold into the wilderness , we wonder not if it be torn and rent of wild beasts : if we see a sheep leaving its green pastures and water-courses , to abide in dry barren heaths , we count it no marvel , nor enquire farther , if we see him lean and ready to perish . but if we find lambs wounded in the fold , we wonder at the boldness and rage of the beasts of prey , that durst set upon them there . if we see sheep pining in full pastures , we judge them to be diseased and unsound . it is indeed no marvel that poor creatures , who for sake their own mercies , and run away from the pasture and fold of christ in his ordinances , are rent and torn with divers lusts , and do pine away with hunger and famine . but to see men living under , and enjoying all the means of spiritual thriving , yet to decay , not to be fat and flourishing , but rather daily to pine and wither , this argues some secret powerful distemper , whose poisonous and noxious qualities hinder the vertue and efficacy of the means they enjoy . this is indwelling-sin . so wonderfully powerful , so effectually poisonous it is , that it can bring leanness on the souls of men in the midst of all precious means of growth and flourishing . it may well make us tremble to see men living under , and in the use of the means of the gospel , preaching , praying , administration of sacrameats , and yet grow colder every day than other in zeal for god , more selfish and worldly , even habitually , to decline as to the degrees of holiness which they had attained unto . thirdly , together with the dispensation of the outward means of spiritual growth or improvement , there are also supplies of grace continually afforded the saints from their head , christ jesus . he is the head of all the saints . and he is a living head , and so a living head , as that he tells us , that because he liveth , we shall live also , joh. . . he communicates of spiritual life to all that are his . in him is the fountain of our life , which is therefore said to be hid with him in god , col. . . and this life he gives unto his saints , by quickning of them by his spirit , rom. . . and he continues it unto them , by the supplies of living grace which he communicates unto them . from these two , his quickning of us , and continually giving out supplies of life unto us , he is said to live in us , gal. . . i live , yet not i , but christ liveth in me . the spiritual life which i have is not mine own , not from my self was it educed , not by my self is it maintained , but it is meerly and solely the work of christ ; so that it is not i that live , but he lives in me , the whole of my life being from him alone . neither doth this living head communicate only a bare life unto believers , that they should meerly live & no more a poor , weak , dying life , as it were , but he gives out sufficiently to afford them a strong , vigorous , thriving , flourishing life , joh. . . he comes not only that his sheep may have life , but that they may have it more abundantly ; that is , in a plentiful manner , 〈◊〉 as that they may flourish , be fat and fruitful● thus is it with the whole body of christ and every member thereof , eph. . , . whereby it grows up into him in all things , which is the head , even christ ; from whom the whole body fitly joyned together , and compacted , by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love . the end of all communications of grace , and supplies of life from this living and blessed head , is the increase of the whole body , and every member of it , and the edifying of it self in love . his treasures of grace are unsearchable , his stores inexhaustible . his life , the fonutain of ours , full and eternal , his heart bounteous and large , his hand open and liberal ; so that there is no doubt but that he communicates supplies of grace for their increase in holiness abundantly unto all his saints . whence then is it that they do not all flourish and thrive accordingly ? as you may see it oftentimes in a natural body , so is it here . though the seat and rise of the blood and spirits in head and heart be excellently good and sound , yet there may be a withering member in the body ; somewhat intercepts the influences of life unto it . so that though the heart and head do perform their office , in giving of supplies no less to that , than they do to any other member , yet all the effect produced , is meerly to keep it from utter perishing ; it grows weak and decaies every day . the withering and decaying of any member in christs mystical body , is not for the want of his communication of grace for an abundant life , but from the powerful interception that is made of the efficacy of it , by the interposition and opposition of in-dwelling sin. hence it is that where lust grows strong , a great deal of grace will but keep the soul alive , and not give it any eminency in fruitfulness at all . oftentimes christ gives very much grace , where not many of its effects do appear . it spends its strength , and power , in withstanding the continual assaults of violent corruptions and lusts , so that it cannot put forth its proper vertue towards farther fruitfulness . as a vertuous medicine , that is fit both to check vitious and noxious humours , and to comfort , refresh and strengthen nature , if the evil humour be strong and greatly prevailing , spends its whole strength and vertue in the subduing and correcting of it , contributing much less to the relief of nature than otherwise it would do , if it met not with such oppositions : so is it with the eye-salve , and the healing grace which we have abundantly from the wings of the sun of righteousness . it is forced oftentimes , to put forth its vertue to oppose and contend against , and in any measure subdue prevailing lusts and corruptions : that the soul receiveth not that strengthening unto duties and fruitfulness which otherwise it might receive by it , is from hence . how sound , healthy , and flourishing , how fruitful and exemplary in holiness , might many a soul be , by and with that grace which is continually communicated to it from christ , which now by reason of the power of in-dwelling sin is only not dead ▪ but weak , withering and useless . and this , if any thing , is a notable evidence of the efficacy of in-dwelling sin , that it is able to give such a stop , and check to the mighty and effectual power of grace , so that notwithstanding the blessed and continual supplies that we receive from our head , yet many believers do decline and decay , and that habitually , as to what they had attained unto ; their last waies not answering their first . this makes the vineyard in the very fruitful hill to bring forth so many wilde grapes . this makes so many trees barren in fertile fields . fourthly , besides the continual supplies of grace that constantly according to the tenure of the covenant are communicated unto believers , which keeps them that they thirst no more as to a total indigence , there is moreover a readiness in the lord christ to yield peculiar succour to the souls of his , according as their occasions shall require . the apostle tells us , that he is a merciful high-priest and able , ( that is ready prepared and willing ) to succour them that are tempted , heb. . . and we are on that account , invited to come with boldness to the throne of grace , that we may obtain mercy , and find grace to help in time of need ; that is , grace sufficient , seasonable , suitable unto any special tryal or temptation that we may be exercised withal . our merciful high-priest is ready to give out this especial seasonable grace , over and above those constant communications of supplies of the spirit , which we mentioned before . besides the never-failing springs of ordinary covenant grace , he hath also peculiar refreshing showers for times of drought . and this is exceedingly to the advantage of the saints , for their preservation and growth in grace ; and there may very many more of the like nature be added . but now i say notwithstanding all these , and the residue of the like importance , such is the power and efficacy of indwelling-sin , so great its deceitfulness and restlesness , so many its wiles and temptations , it often falls out that many of them for whose growth and improvement all this provision is made , do yet as was shewed , go back and decline , even as to their course of walking with god. sampsons strength fully evidenced it self when he brake seven new wit hs , and seven new cords , wherewith he was bound , as burning tow , and as thred . the noxious humour in the body which is so stubborn , as that no use of the most soveraign remedies can prevail against it , ought to be regarded . such is this indwelling-sin if not watched over : it breaks all the cords made to binde it ; it blunts the instruments appointed to root it up ; it resists all healing medicines though never so soveraign , and is therefore assuredly of exceeding efficacy . besides , believers have innumerable obligations upon them from the love , the command of god , to grow in grace , to press forward towards perfection , as they have abundant means provided for them so to do . their doing so , is a matter of the greatest advantage , profit , sweetness , contentment unto them in the world : it is the burden , the trouble of their souls , that they do not so do , that they are not more holy , more zealous useful , fruitful ; they desire it above life it self ; they know it is their duty to watch against this enemy , to fight against it , to pray against it , and so they do . they more desire his destruction , than the enjoyment of all this world ▪ and all that it can afford . and yet notwithstanding all this such is the subtilty , and fraud , and violence , and fury , and urgency , and importunity of this adversary , that it frequently prevails to bring them into the woful condition mentioned . hence it is with believers sometimes as it is with men in some places at sea ; they have a good and fair gale of wind , it may be all night long ; they ply their tackling , attend diligently their business , and it may be take great contentment to consider how they proceed in their voyage : in the morning , or after a season coming to measure what way they have made , and what progress they have had , they find that they are much backward of what they were , instead of getting one step forward ; falling into a swift tide , or current against them , it hath frustrated all their labours , and rendered the wind in their sails almost useless ; somewhat thereby they have born up against the stream , but have made no progress . so is it with believers : they have a good gale of supplies of the spirit from above , they attend duties diligently , pray constantly , hear attentively , and omit nothing that may carry them in their voyage towards eternity . but after a while , coming seriously to consider by the examination of their hearts and waies , what progress they have made , they find that all their assistance , and duties , have not been able to bear them up against some strong tide or current of indwelling-sin . it hath kept them indeed that they have not been driven and split on rocks and shelves ; it hath preserved ●hem from gross , scandalous sins , but yet they have lost in their spiritual frame , or gone backwards , and are intangled under many woful decayes ; which is a notable evidence of the life of sin , about which we are treating . now because the end of our discovering this power of sin , is , that we may be careful to obviate and prevent it in its operation , and because of all the effects that it produceth there is none more dangerous or pernicious than that we have last insisted on , namely , that it prevails upon many professors unto an habitual declension from their former wayes and attainments , notwithstanding all the sweetness and excellency which their souls have found in them , i shall , as was said , in the next place consider by what waies and means , and through what assistance it usually prevails in this kind , that we may the better be instructed to watch against it . chap. xv. decayes in degrees of grace caused by indwelling sin. the waies of its prevalency to this purpose . the waies and means whereby in-dwelling sin prevaileth on believers unto habitual declensions and decaies , as to degrees of grace and holiness , is that now which comes under consideration , and are many . first , upon the first conversion and calling of sinners unto god and christ , they have usually many fresh springs breaking forth in their souls , and refreshing showers coming upon them , which bear them up to an high rate of faith , love , holiness , fruitfulness and obedience . as upon a land-flood when many lesser streams run into a river , it swells over its bounds , and rouls on with a more than ordinary fulness . now if these springs be not kept open , if they prevail not for the continuance of these showers , they must needs decay and go backwards . we shall name one or two of them . first , they have a fresh , vigorous sence of pardoning mercy . according as this is in the soul , so will its love and delight in god , so will its obedience be . as , i say , is the sence of gospel-pardon , so will be the life of gospel-love . luke . . i say unto thee , saith our saviour of the poor woman , her sins , which were many , are forgiven , for she loved much , but to whom little is forgiven , the same loveth little . her great love was an evidence of great forgiveness ; and her great sence of it . for our saviour is not rendring a reason of her forgiveness , as though it were for her love , but of her love , that it was because of her forgiveness . having in the foregoing parable from verse . and onwards , convinced the pharisees with whom he had to do , that he to whom most was forgiven would love most , as verse . he thence gives an account of the great love of the woman springing from the sence she had of the great forgiveness which she had so freely received . thus sinners at their first conversion are very sensible of great forgiveness : of whom i am chief , lies next their heart . this greatly subdues their hearts and spirits unto all in god , and quickens them unto all obedience ; even that such poor cursed sinners as they were , should so freely be delivered and pardoned . the love of god and of christ in their forgiveness , highly conquers and constrains them to make it their business to live unto god. secondly , the fresh taste they have had of spiritual things , keeps up such a favour and relish of them in their souls , as that worldly contentments whereby men are drawn off from close walking with g●d , are rendred sapless and undesireable unto them . having tasted of the wine of the gospel they desire no other , for they say , this is best . so was it with the apostles upon that option offered them as to a departure from christ , upon the apostasie of many false professors ; will ye go away also ? joh. . . they answer by peter , lord , to whom shall we go , thou hast the words of eternal life ? vers. . they had such a fresh savour and relish of the doctrine of the gospel , and the grace of christ upon their souls , that they can entertain no thoughts of declining from it . as a man that hath been long kept in a dungeon , if brought forth on a sudden into the light of the sun , finds so much pleasure and contentment in it , in the beauties of the old creation , that he thinks he can never be weary of it , nor shall ever be contented on any account to be under darkness again . so is it with souls when first transl●ted into the marvellous light of christ , to behold the beauties of the new creation . they see a new glory in him , that hath quite sullied the desireableness of all earthly diversions . and they see a new guilt and filth in sin , that gives them an utter abhorrency of its old delights and pleasures ; and so of other things . now whilest these and the like springs are kept open in the souls of converted sinners , they constrain them to a vigorous active holiness . they can never do enough for god ; so that oftentimes their zeal , as saints , suffers them not to escape without some blots on their prudence as men , as might be instanced in many of the martyrs of old . this then is the first , at least one way whereby indwelling-sin prepares men for decayes and declensions in grace and obedience : it endeavours to stop or taint these springs . and there are several waies whereby it bringeth this to pass . first , it works by sloth and negligence . it prevails in the soul to a neglect of stirring up continual thoughts of , or about the things that so powerfully influence it unto strict and fruitful obedience . if care be not taken , if diligence and watchfulness be not used , and all means observed that are appointed of god , to keep a quick and living sense of them upon the soul , they will dry up and decay , and consequently that obedience that should spring from them will do so also . isaac digged wells , but the philistins stopt them , and his flocks had no benefit by them . let the heart never so little di●use it self to gracious soul-affecting thoughts of the love of god , the cross of christ , the greatness and excellency of gospel mercy , the beauties of holiness , they will quickly be as as much estranged to a man , as he can be to them . he that shuts his eyes for a season in the sun , when he opens them again can see nothing at all . and so much as a man loseth of faith towards these things , so much will they lose of power towards him . they can do little or nothing upon him , because of his unbelief , which formerly were so exceedingly effectual towards him . so was it with the spouse in the canticles , chap. . . christ calls unto her , ver . . with a marvellous loving and gracious invitation unto communion with himself . she who had formerly been ravished at the first hearing of that joyful sound , being now under the power of sloth and carnal ease , returns a sorry excusing answer to his call , which ended in her own signal loss and sorrow . indwelling-sin , i say , prevailing by spiritual sloth upon the souls of men unto an inadvertency of the motions of gods spirit in their former apprehensions of divine love , and a negligence of stirring up continual thoughts of faith about it , a decay grows insensibly upon the whole soul. thus god oft complains that his people had forgotten him , that is , grew unmindful of his love and grace , which was the beginning of their apostasie . secondly , by unframing the soul , so that it shall have formal , weary , powerless thoughts of those things , which should prevail with it unto diligence in thankful obedience . the apostle cautions us , that in dealing with god , we should use reverence and godly fear , because of his purity , holiness , and majesty , heb. . , . and this is that which the lord himself spake in the destruction of nadab and abihu , i will be sanctified in them that come to me , lev. . . he will be dealt withal ●in an awful , holy , reverent manner . so are we to deal with all the things of god , wherein , or whereby we have communion with him . the soul is to have a great reverence of god in them . when men begin to take them into slight and common thoughts , not using and improving them unto the utmost for the ends whereunto they are appointed , they lose all their beauty , and glory , and power towards them . when we have any thing to do wherein faith and love towards god is to be exercised , we must do it with all our hearts , with all our minds , strength and souls , not slightly and perfunctorily , which god abhors ; he doth not only require that we bear his love and grace in remembrance , but that , as much as in us lyeth , we do it according to the worth and excellency of them . it was the sin of hezekiah , that he rendred not again according to the benefits done to him , chron. . . so whilst we consider gospel truths , the uttermost endeavour of the soul ought to be , that we may be changed into the same image or likeness , cor. . . that is , that they may have their full power and effect upon us . otherwise james tells us what our beholding the glory of the lord in a glass , there mentioned by the apostle , that is , reading or hearing the mind of god in christ revealed in the gospel , comes unto , chap. . vers . , . it is but like unto a man beholding his natural face in a glass , for he beholdeth himself and goeth away , and streight way forgetteth what manner of man he was . it makes no impression upon him , begets no idea nor image of his likeness in his imagination , because he doth it only slightly , and with a transient look . so is it with men that will indeed think of gospel truths , but in a slight manner , without endeavouring with all their hearts , minds , and strength , to have them ingrafted upon their souls , and all the effects of them produced in them . now this is the way of sinners , in their first engagements unto god. they never think of pardoning mercy , but they labour to affect their whole souls with it , and do stir up themselves unto suitable affections and returns of constant obedience . they think not of the excellency of christ , and spiritual things , now newly discovered unto them in a saving light , but they press with all their might after a farther , a fuller enjoyment of them . this keeps them humble and holy , this makes them thankful and fruitful . but now if the utmost diligence and carefulness be not used to improve and grow in this wisdom , to keep up this frame , indwelling-sin working by the vanity of the minds of men ; will insensibly bring them to content themselves with slight and rare thoughts of these things , without a diligent sedulous endeavour to give them their due improvement upon the soul. as men decay herein , so they will assuredly decay and decline in the power of holiness , and close walking with god. the springs being stopt or tainted , the streams will not run so swiftly , at least not so sweetly as formerly . some by this means under an uninterrupted profession , insensibly wither almost into nothing . they talk of religion and spiritual things as much as ever they did in their lives , and perform duties with as much constancy as ever they did , but yet have poor lean starvling souls , as to any real and effectual communion with god. by the power and subtilty of indwelling-sin they have grown formal , and learned to deal about spiritual things in an overly manner , whereby they have lost all their life , vigour , favour , and efficacy towards them . be alwaies serious in spiritual things , if ever you intend to be bettered by them . thirdly , indwelling-sin oftentimes prevailes to the stopping of these springs of gospel obedience , by false and foolish opinions , corrupting the simplicity of the gospel . false opinions are the works of the flesh . from the vanity and darkness of the minds of men , with a mixture more or less of corrupt affections , do they mostly proceed . the apostle was jealous over his corinthians in this matter , he was afraid lest their minds should by any means be corrupted from the simplicity that is in christ , cor. . , . which he knew would be attended by a decay and declension in faith , love , and obedience . and thus matters in this case often fall out . we have seen some , who after they have received a sweet taste of the love of god in christ , of the excellency of pardoning mercy , and have walked humbly with god for many years , in the faith and apprehension of the truth , have by the corruption of their minds from the simplicity that is in christ by false and foolish opinions , despised all their own experiences , and rejected all the efficacy of truth , as to the fartherance of their obedience . hence john cautions the elect lady and her children to take heed they were not seduced , lest they should lose the things that they had wrought , epist. v. . lest they should themselves cast away all their former obedience as lost , and a thing of no value . we have innumerable instances hereof in the daies wherein we live . how many are there , who not many years since put an unspeakable value on the pardon of sin in the blood of christ , who delighted in gospel discoveries of spiritual things , and walked in obedience unto god on the account of them , who being beguiled and turned aside from the truth as it is in jesus , do despise these springs of their own former obedience ? and as this is done grosly and openly in some , so there are more secret and more plausible insinuations of corrupt opinions , tainting the springs and fountains of gospel obedience , and through the vanity of mens minds , which is a principal part of indwelling-sin , getting ground upon them . such are all those that tend to the extenuation of special grace in its freedom , and efficacy , and the advancement of the wills or the endeavours of men in their spiritual power and ability : they are all works of the flesh , and howsoever some may pretend an usefulness in them to the promotion of holiness , they will be found to taint the springs of true evangelical obedience , insensibly to turn the heart from god , and to bring the whole soul into a spiritual decay . and this is one way whereby indwelling-sin produceth this pernicious effect , of drawing men off from the power , purity , and fruitfulness attending their first conversion , and engagements unto god , bringing them into habitual declension , at least as unto degrees of their holiness and grace . there is not any thing we ought to be more watchful against , if we intend effectually to deal with this powerful and subtile enemy . it is no small part of the wisdom of faith , to observe whether gospel truths continue to have the same savour unto , and efficacy upon the soul , as formerly they have had ; and whether an indeavour be maintained to improve them continually as at the first . a commandment that is alwaies practised , is alwaies new , as john speaks of that of love. and he that really improves gospel truths , though he hears them a thousand times , they will be alwaies new and fresh unto him , because they put him on newness of practice . when to another that grows common under them , they are burthensome and common unto him ; and he even loaths the manna that he is so accustomed unto . secondly , indwelling-sin doth this , by taking men off from their watch against the returns of satan . when our lord christ comes first to take possession of any soul for himself , he binds that strong man and spoils his goods ; he deprives them of all his power , dominion and interest . satan being thus dispossest and frustrated in his hopes and expectations , leaves the soul , as finding it newly mortified to his baits . so he left our saviour upon his first fruitless attempts . but it is said , he left him only for a season , luk. . . he intended to return again , as he should see his advantage . so is it with believers also . being cast out from his interest in them , he leaves them for a season , at least comparatively he doth so . freed from his assaults and perplexing temptations , they proceed vigorously in the course of their obedience , and so flourish in the waies of god. but this holds not ; satan returns again , and if the soul stands not continually upon his guard against him , he will quickly get such advantages , as shall put a notable interruption upon his fruitfulness and obedience . hence some , after they have spent some time , it may be some years in cheerful exemplary walking with god , have upon satans return , consumed all their latter daies in wrestling with perplexing temptations , wherewith he hath intangled them . others have plainly fallen under the power of his assaults . it is like a man , who having for a while lived usefully amongst his neighbours , done good , and communicated according to his ability , distributing to the poor , and helping all round about him , at length falling into the hands of vexatious , wrangling oppressive men , he is forced to spend his whole time and revenue in defending himself against them at law , and so becomes useless in the place where he lives . so is it with many a believer ; after he hath walked in a fruitful course of obedience to the glory of god , and edification of the church of christ , being afresh set upon by the ret●rn of satan in one way or other , he hath enough to do all the remainder of his life to keep himself a●ive ; in the mean time a to many graces , wofully decaying and going backward . now this also , though satan hath an hand in it , is from indwelling-sin : i mean , the success is so which satan doth obtain in his undertaking . this encourageth him , maketh way for his return , and gives entrance to his temptations . you know how it is with them , out of whom he is cast only by gospel conviction ; after he hath wandred and waited awhile , he saith , he will return to his house from whence he was ejected . and what is the issue ? carnal lusts have prevailed over the mans convictions , and made his soul fit to entertain returning devils . it is so as to the measure of prevalency , that satan obtains against believers , upon advantages administred unto him , by sins disposing the soul unto an obnoxiousness to his temptations . now the way and means whereby indwelling-sin doth give advantage to satan for his return , are all those which dispose them towards a declension which shall afterwards be mentioned . satan is a diligent , watchful , and crafty adversary , he will neglect no opportunity , no advantage that is offered unto him . wherein then soever our spiritual strength is impaired by sin , or which way soever our lusts press , satan falls in with that weakness , and presseth towards that ruine . so that all the actings of the law of sin are subservient to this end of satan . i shall therefore only at present mention one or two , that seem princicipally to invite satan to attempt a return . first , it intangleth the soul in the things of the world , all which are so many purveyors for satan . when pharaoh had let the people go , he heard after a while that they were intangled in the wilderness and supposeth that he shall therefore now overtake them and destroy them . this stirs him up to pursue after them . satan finding those whom he hath been cast out from , intangled in the things of the world , by which he is sure to find an easie access unto them , is encouraged to attempt upon them afresh ; as the spider to come down upon the strongest flie that is entangled in his web . for he comes by his temptations only to impel them unto that whereunto by their own lusts they are enclined , by adding poison to their lusts , and painting to the objects of them . and oftentimes by this advantage he gets so in upon the souls of men , that they are never well free of him more whilst they live . and as mens diversions increase from the world , so do their entanglements from satan . when they have more to do in the world than they can well manage , they shall have more to do from satan than they can well withstand . when men are made spiritually faint , by dealing in and with the world , satan sets on them a● amalek did on the faint and weak of the people that came out of egypt . secondly , it produceth this effect by making the soul negligent , and taking it off from its watch . we have before shew'd at large that it is one main part of the effectual deceitfulness of indwelling sin , to make the soul inadvertent , to turn it off from the diligent watchful attendance unto its duty , which is required . now there is not any thing in reference whereunto diligence and watchfulness is more strictly enjoyned ; than the returning assau●ts of satan , pet. . . be sober , be vigilant ; and why so ? because of your adversary the devil . unless you are exceeding watchful , at one time or other he will surprize you . and all the injunctions of our blessed saviour , to watch , are still with reference unto him , and his temptations . now when the soul is made careless and inadvertent , forgetting what an enemy it hath to deal withal , or is lifted up with the successes it hath newly obtained against him , then in satans time to attempt a re-entrance of his old habitation ; which if he cannot obtain , yet he makes their lives uncomfortable to themselves , and unfruitful to others , in weakening their root , and withering their fruit through his poisoning temptations . he comes down upon our duties of obedience , as the fowls upon abrahams sacrifice , that if we watch not , as he did , to drive them away , [ for by resistance he is overcome and put to flight ] he will devour them . thirdly , indwelling-sin takes advantage to put forth its efficacy and deceit , to with-draw men from their primitive zeal and holiness , from their first faith , love , and works by the evil examples of professors amongst whom they live . when men first engage into the ways of god , they have a reverent esteem of those whom they believe to have been made partakers of that mercy before themselves ; these they love and honour , as it is their duty . but after a while they find many of them walking in many things unevenly , crookedly , & not unlike the men of the world . here sin is not wanting to its advantage . insensibly it prevails with men to a compliance with them . this way , this course of walking , doth well enough with others , why may it not do so with us also ? such is the inward thought of many , that works effectually in them . and so through the craft of sin , the generation of professors corrupt one another . as a stream arising from a clear spring or fountain , whilst it runs in its own peculiar channel , and keeps its water unmixed , preserves its purity and cleanness , but when it falls in its course with other streams that are turbid and foul , though running the same way with it , it becomes muddy and discoloured also . so is it in this case . believers come forth from the spring of the new birth with some purity and cleanness , this for a while they keep in the course of their private walking with god ; but now when they come sometimes to fall into society with others , whose profession flows & runs the same way with theirs , even towards heaven , but yet are mudded and sullied with sin and the world , they are often corrupted with them , and by them , and so decline from their first purity , faith , and holiness . now lest this may have been the case of any who shall read this discourse , i shall add some few cautions that are necessary to preserve men from this infection . first , in the body of professors there is a great number of hypocrites . though we cannot say of this or that man , that he is so , yet that some there are , is most certain . our saviour hath told us that it will be so to the end of the world . all that have oyl in their lamps , have it not in their vessels . let men take heed how they give themselves up unto a conformity to the professors they meet withal , lest instead of saints and the best of men , they sometimes propose for their example hypocrites , which are the worst , and when they think they are like unto them who bare the image of god , they conform themselves to those , who bare the image of satan . secondly , you know not what may be the present temptations of those whose ways you observe . it may be they are under some peculiar desertion from god , and so are withering for a season , untill he send them some refreshing powers from above . it may be they are intangled with some special corruptions , which is their burthen , tat you know not of ; and for any voluntarily to fall into such a frame , as others are cast into by the power of their temptations , or to think that will suffice in them , which they see to suffice in others whose distempers they know not , is folly and presumption . he that knows such or such a person to be a living man , and of an healthy constitution , if he see him go crawling up and down about his affairs , feeble and weak , sometimes falling , sometimes standing , and making small progress in any thing , will he think it sufficient for himself to do so also ? will he not inquire whether the person he sees , have not lately fallen into some distemper or sickness , that hath weakened him , and brought him into that condition ? assuredly he will so do . take heed , christians , many of the professors with whom ye do converse are sick , and wounded ; the wounds of some of them do stink , and are corrupt because of their folly . if you have any spiritual health , do not think their weak and uneven walking will be accepted at your hands ; much less ●●ink it will be well for you to become sick and to be wounded also . thirdly , remember that of many of the best christians , the worst only is known and seen . many who keep up precious communion with god , do yet oftentimes by their natural temper● of freedom or passion , not carry so glorious appearances as others , who perhaps come short of them in grace and the power of godliness . in respect of their outward conversation it may seem they are scarcely saved , when in respect of their faith and love they may be eminent . they may , as the kings daughter , be all glorious within , though their cloaths be not alwayes of wrought gold. take heed then that you be not infected with their worst , when ye are not able it may be to imitate them in their best ; but to return . fourthly , sin doth this work by cherishing some secret particular lust in the heart . this the soul contends against faintly , it contends against it upon the account of sincerity , it cannot but do so ; but it doth not make through-work vigorously to mortifie it by the strength and power of grace . now where it is thus with the soul , an habitual dec●ension as to holiness will assuredly ensue . david shews us how in his first days he kept his heart close unto god , psal . . i was upright before him , 〈◊〉 i kept my self from mine iniquity . his great care was lest any one lust should prevail in him , or upon him , that might be called his iniquity in s● peculiar manner . the same course steer'd paul also ● cor. . ▪ he was in danger to be lifted up by his spiritua●●evelations and enjoyments . this makes him keep his body in subjection , that no carnal reasonings or vain imagination might take place in him . but where indwelling sin hath provoked , irritated , and given strength unto a special lust , it proves assuredly a principal means of a general declension . for as an infirmity and weakness in any one vital part , will make the whole body consumptive , so will the weakness in any one grace , which a perplexing lust brings with it , make the soul. it every way weakens spiritual strength . it weakens confidence in god in faith and prayer . the knees will be feeble , and the hands will hang down in dealing with god , where a galling and unmortified lust lies in the heart . it will take such hold upon the soul , that it shall not be able to look up , psal. . . it darkens the mind by innumerable foolish imaginations , which it stirs up to make provision for its self . it galls the conscience with those spots and stains , which in and by its actings it brings upon the soul. it contends in the will for rule and dominion : an active stirring corruption would have the commanding power in the soul , and it is ever and anon ready to take the throne . it disturbs the thoughts , and sometimes will even frighten the soul from dealing with it by meditation , lest corrupt affections being entangled by it , grace loses ground instead of prevailing . it breaks out oftentimes into scandalous sins , as it did in david and hezekiah , and loads the sinner with sorrow and discouragemen . by these and the like means it becomes to the soul like a moth in a garment , to eat up and devour the strongest threeds of it , so that though the whole hang loose together , it is easily torn in pieces . though the soul with whom it is thus , do for a season keep up a fair profession , yet his strength is secretly devoured ; and every temptation tears and rents his conscience at pleasure . it becomes with such men as it is with some who have for a many years been of a sound strong athletick constitution . some secret hectical distemper seizeth on them : for a season they take no notice of it ; or if they do , they think they shall do well enough with it , and easily shake it off when they have a little leasure to attend unto it : but for the present they think as sampson with his locks cut , they will do as at other times . sometimes it may be they complain that they are not well , they know not what aileth them , and it may be rise violently in an opposition to their distemper ; but after a while strugling in vain , the vigour of their spirits and strength failing them , they are forced to yield to the power of a consumption . and now all they can do is little enough to keep them alive . it is so with men brought into spiritual decays by any secret perplexing corruption . it may be they have had a vigorous principle of obedience and holiness : indwelling sin watching its opportunities , by some temptation or other , hath kindled and inflamed some particular lust in them . for a while it may be they take little notice of it . somtimes they complain , but think they will do as in former times , untill being insensibly weakned in their spiritual strength , they hav● work enough to do in keeping alive what remains and is ready to dye , hos. . . i shall not add any thing here as to the prevention and obviating this advantage of indwelling-sin , having elsewhere treated of it peculiarly and apart . fifthly , it works by negligence of private conmunion with god in prayer and meditation . i have shewed before how indwelling sin puts forth its deceitfulness in diverting the soul from watchfulness in and unto these duties . here if it prevails , it will not fail to induce an habitual declension in the whole course of obedience . all neglect of private duties is principled by a weariness of god as he complaineth , isa. . . thou hast not called upon me , thou hast been weary of me. neglect of invocation proceeds from weariness . and where there is weariness , there will be withdrawing from that whereof we are weary . now god alone being the fountain and spring of spiritual life , if there be a weariness of him , and withdrawing from him , it is impossible but that there will a decay in the life ensue . indeed what men are in these● duties , i mean as to faith and love in them , that they are and no more . here lies the root of their obedience , and if this fail all fruit will quickly fail . you may sometimes see a tree flourishing with leaves and fruit goodly and pleasant . after a while the leaves begin to decay , the fruit to wither , the whole to droop . search , and you shall find the root , whereby it should draw in moisture and fatness from the earth to supply the body and branches with sap and juice for growth and fruit , hath received a wound , is some way perished , and doth not perform its duty , so that though the branches are flourishing a while with what they had received their sustenance being intercepted they must decay . so it is here . these duties of private communion with god , are the means of receiving supplies of spiritual strength from him ; of sap & fatness from christ the vine and olive . whilest they do so , the conversation and course of obedience flourisheth and is fruitful , all outward duties are chearfully and regularly performed . but if there be a wound , a defect , a failing in that which should first take in the spiritual radical moisture , that should be communicated unto the whole , the rest may for a season maintain their station and appearance , but after a while profession will wither , fruits will decay , and the whole be ready to die . hence our saviour lets us know , matth. . . what a man is in secret , in these private duties , that he is in the eyes of god , and no more . and one reason amongst others is , because they have a more vigorous acting of unmixed grace than any other duties whatever . in all or most particular duties , besides the influence that they may have from carnal respects , which are many , and the wayes of their insinuation subtile , and imperceptible , there is an allay of gifts , which sometime even devours the pure gold of grace which should be the chief and principal in them . in these , there is immediate entercourse between god , and that which is of himself in the soul. if once sin by its deceits and treacheries , prevail to take off the soul from diligent attendance unto communion with god , and constancy in these duties , it will not fail to effect a declining in the whole of a mans obedience . it hath made its entrance , and will assuredly make good its progress . sixthly , growing in notions of truth without answerable practice , is another thing that indwelling-sin makes use to bring the souls of believers under a decay . the apostle tells us , that knowledge puffeth up , cor. . . if it be alone , not improved in practice , it swells men beyond a due proportion . like a man that hath a dropsie , we are not to expect that he hath strength to his bigness . like trees that are continually running up an head , which keeps them from bearing fruit . when once men have attained to this , that they can entertain and receive evangelical truths in a new and more glorious light , or more clear discovery than formerly , or new manifestations of truth which they knew not before , and please themselves in so doing , without diligent endeavors to have the power of those truths and notions upon their hearts and their souls made conformable unto them , they generally learn so to dispose of all truths formerly known , which were sometimes inlaid in their hearts with more efficacy and power . this hath proved , if not the ruine , yet the great impairing of many in these days of light wherein we live . by this means from humble close walking , many have withered into an empty , barren , talking profession . all things almost have in a short season become alike unto them : have they been true or false , so they might be debating of them , and disputing about them , all is well . this is food for sin , it hatcheth , increaseth it , and is increased by it . a notable way it is for the vanity that is in the mind , to exert it self without a rebuke from conscience . whilst men are talking , and writing , and studying about religion , and hearing preaching , it may be , with great delight , as those in ezekiel chap. . . conscience . unless throughly awake and circumspect , and furnished with spiritual wisdom and care , will be very well pacified , and enter no rebukes or pleas against the way that the soul is in . but yet all this may be nothing but the acting of that natural vanity which lies in the mind , and is a principal part of the sin we treat of . and generally this is so , when men content themselves , as was said , with the notions of truth , without labouring after an experience of the power of them in their hearts , and the bringing forth the fruit of them in their lives , on which a decay must needs ensue . seventhly , growth in carnal wisdom is another help to sin in producing this sad effect . thy wisdom and thy knowledge , saith the prophet , hath perverted thee , isa. . . so much as carnal wisdom increaseth , so much faith decays . the proper work of it is to teach a man to trust to and in himself , of faith to trust wholly in another . so it labours to destroy the whole work of faith , by causing the soul to return into a deceiving fulness of his own . we have woful examples of the prevalency of this principle of declension in the days werein we live . how many a poor , humble , broken hearted creature , who followed after god in simplicity and integrity of spirit , have we seen , through the observation of the ways and walkings of others , and closing with the temptations to craft and subtilty , which opportunities in the world have administred unto them , come to be dipt in a worldly carnal frame , and utterly to wither in their profession . many are so sullied hereby , that they are not to be known to be the men they were . eightly , some great sin lying long in the heart and conscience unrepented of , or not repented of as it ought , and as the matter requires , furthers indwelling-sin in this work . the great turn of the life of david , whence his first ways carried the reputation , was in the harbouring his great sin in his conscience without suitable repentance . it was otherwise we know with peter , and he had another issue . a great sin will certainly give a great turn to the life of a professor . if it be well cured in the blood of christ , with that humiliation which the gospel requires , it often proves a means of more watchfulness , fruitfulness , humility , and contentation , than ever the soul before obtained . if it be neglected , it certainly hardens the heart , weakens spiritual strength , enfeebles the soul , discouraging it unto all communion with god , and is a notable principle of a general decay . so david complains , ps. . . my wounds stink and are corrupt because of my foolishness . his present distemper was not so much from his sin , as his folly , not so much from the wounds he had received , as from his neglect to make a timely application for their cure . it is like a broken bone , which being well set , leaves the place stronger than before ; if otherwise , makes the man a cripple all his days . these things we do but briefly name , and sundry other advantages of the like nature that sin makes use of to produce this effect , might also be instanced in ; but these may suffice unto our present purpose . what ever it useth , it self is still the principle ; and this is no small demonstration of its efficacy and power . chap. xvi . the strength of indwelling-sin , manifested from its power and effects in persons unregenerate . it is of the power and efficacy of indwelling-sin , as it remains in several degrees in believers that we are treating . now i have else-where shewed , that the nature and all the natural properties of it do still remain in them . though therefore we cannot prove directly what is the strength of sin in them , from what its power is in those , in whom it is only checked and not at all weakned ; yet may we from an observation thereof caution believers of the real power of that mortal enemy with whom they have to do . if the plague do violently rage in one city , destroying multitudes , and there be in another an infection of the same kind , which yet arises not unto that height and fury there , by reason of the correction that it meets withal from a better air , and remedies used ; yet a man may demonstrate unto the inhabitants the force and danger of that infection got in among them , by the effects that it hath and doth produce among others , who have not the benefit of the preventives and preservatives which they enjoy ; which will both teach them to value the means of their preservation , and be the more watchful against the power of the infection that is among them . it is so in this case . believers may be taught what is the power and efficacy of that plague of sin , which is in and among them , by the effects the same plague produceth in and among others , who have not those corrections of its poyson , and those preservatives from death which the lord jesus hath furnished them withal . having then fixed on the demonstration of the power of sin , from the effects it doth produce , and having given a double instance hereof in believers themselves , i shall now farther evidence the same truth , or pursue the same evidence of it , by shewing somewhat of the power that it acteth in them who are unregenerate , and so have not the remedies against it which believers are furnished withal . i shall not handle the whole power of sin in unregenerate persons , which is a very large field , and not the business i have in hand ; but only by some few instances of its effects in them , intimate , as i said , unto believers , what they have to deal withal . first then , it appears in the violence it offers to the nature of man , compelling them unto sins , fully contrary to all the principles of the reasonable nature wherewith they are endued from god. every creature of god hath in its creation , a law of operation implanted in it , which is the rule of all that proceedeth from it , of all that it doth of its own accord . so the fire ascends upwards , bodies that are weighty and heavy descend ; the water flows , each according to the principles of their nature , which give them the law of their operation . that which hinders them in their operation is force and violence , as that which hinders a stone from descending , or the fire from going upwards . that which forceth them to move contrary to the law of their nature , as a stone to go upwards , or the fire to descend , is in its kind the greatest violence , of which the degrees are endless . now that which should take a great milstone , and fling it upwards into the air , all would acknowledge to be a matter of wonderful force , power , and efficacy . man also hath his law of operation and working concreated with him . and this may be considered two ways ; either , first , as it is common to him with other creatures ; or as peculiar , with reference unto that special end for which he was made . some things are , i say , in this law of nature common to man with other creatures ; as to nourish their young , to live quietly with them of the same kind and race with them ; to seek and follow after that which is good for them in that state and condition wherein they are created . these are things which all bruit living creatures have in the law of their nature , as man also hath . but now besides these things , man being creaated in an especial manner to give glory to god by rational and moral obedience , and so to obtain a reward in the enjoyment of him ; there are many things in the law of his creation that are peculiar to him ; as to love god above all , to seek the enjoyment of him as his chiefest good and last end , to enquire after his mind and will , and to yield obedience , and the like . all which are part of the law of his nature . now these things are not distinguished so , as though a man might perform the actions of the law of his nature which are common to him with other creatures , meerly from the principles of his nature as they do ; but the law of his dependance upon god , and doing all things in obedience unto him , passeth on them all also . he can never be considered as a meer creature , but as a creature made for the glory of god , by rational moral obedience ; rational , because by him chosen , and performed with reason ; and moral , because regulated by a law whereunto reason doth attend . for instance ; it is common to man with other creatures , to take care for the nourishing of his children , of the young helpless ones that receive their being by him . there is implanted in him , in the principles of his nature concreated with them , a love and care for them ; so is it with other living creatures . now let other creatures answer this instinct & inclination , and be not hardned against them like the foolish ostrich , unto whom god hath not imparted this natural wisdom , job . , . they fully answer the law of their creation . with man it is not so ; it is not enough for him to answer the instinct and secret impulse and inclination of his nature and kind , as in the nourishing of his children ; but he must do it also in subjection to god , and obey him therein , and doing it unto his glory ; the law of moral obedience passing over all his whole being & all his operations ; but in these things lie , as it were , the whole of a man , namely in the things which are implanted in his nature as a creature , common to him with all other living creatures , seconded by the command or will of god , as he is a creature capable of yielding moral obedience , and doing all things for his glory . that then , which shall drive and compel a man to transgress this law of his nature , which is not only as to throw milstones upward , to drive beasts from taking care of their young , to take from cattle of the same kind the hearding of themselves in quietness , but moreover , to cast off what lies in him his fundamental dependance on god , as a creature made to yield him obedience , must needs be esteemed of great force and efficacy . now this is frequently done by indwelling-sin , in persons unregenerate . let us take some few instances . first , there is nothing that is more deeply inlaid in the principles of the natures of all living creatures , and so of man himself , than a love unto , and a care for the preservation and nourishing of their young : many bruit creatures will die for them , some feed them with their own flesh and blood ; all deprive themselves of that food which nature directs them to as their best , to impart it to them ; and acting in their behalf to the utmost of their power . now such is the efficacy , power , and force of indwelling-sin in man , an infection that the nature of other creatures knows nothing of , that in many it prevails to stop this fountain , to beat back the stream of natural affections , to root up the principles of the law of nature , and to drive them unto a neglect , a destruction of the fruit of their own loins . paul tells us of the old gentiles , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . without natural affection ; that which he aims at is that barbarous custom among the romans , who oft-times to spare the trouble in the education of their children , and to be at liberty to satisfie their lusts , destroyed their own children from the womb . so far did the strength of sin prevail to obliterate the law of nature , and to repel the force and power of it . examples of this nature are common in all nations ; amongst our selves , of women murdering their own children , through the deceitful reasoning of sin . and herein sin turns the strong current of nature , darkens all the light of god in the soul , controuls all natural principles , influenced w●th the power of the command & will of god. but yet this evil hath , through the efficacy of sin , received a fearful aggravation . men have not only slain , but cruelly sacrificed their children to satisfie their lusts . the apostle reckons idolatry , & so consequently all superstition , among the works of the flesh , gal. . . that is , the fruit & product of indwelling sin . now from hence it is that men have offered that horrid and unspeakable violence to the law of nature mentioned . so the psalmist tells us , psal. . , . the same is again mentioned , psal. . . and in sundry other places . the whole manner of that abomination i have elsewhere declared . for the present it may suffice to intimate , that they took their children and burnt them to ashes in a soft fire ; the wicked priests that assisted in the sacrifice affording them this relief , that they made a noise and clamour , that the vile wretches might not hear the woful moans and cries of the poor dying tormented infants . i suppose in this case we need no farther evidence . naturalists can give no rational account , they can only admire the secret force of that little fish , which , they say , will stop a ship in full sail in the midst of the sea. and we must acknowledge , that it is beyond our power to give an account of that secret force , and unsearchable deceit that is in this inbred traitor , sin ; that cannot only stop the course of nature , when all the sails of it that carry it forward are so filled , as they are in that of affections to children ; but also drive it backward with such a violence & force , as to cause men so to deal with their own children , as a good man would not be hired with any reward to deal with his dog . and it may not be to the disadvantage of the best , to know and consider , that they carry that about them , in them , which in others hath produced these effects . the like may be spoken of all other sins against the prime dictates of the law of nature , that mankind is or hath been stained and defamed withal . murder of parents and children , of wives and husbands , sodomy , incest , and the like enormities ; in all which , sin prevails in men against the whole law of their being and dependance upon god. what should i reckon up the murders of cain and abel , the treason of judas , with their aggravations ; or remind the filth and villany of nero , in whom sin seemed to design an instance of what it could debase the nature of man unto : in a word , all the studied , premeditated perjuries ; all the designed , bloody revenges ; all the filth and uncleanness ; all the enmity to god and his ways that is in the world , is fruit growing from this root alone . secondly , it evidences its efficacy in keeping men off from believing under the dispensation of the gospel . this evidence must be a little further cleared . first , under the dispensation of the gospel , there are but few that do believe . so the preachers of it complain , isa. . . who hath believed our report ? which the apostle interprets of the paucity of believers , joh. . . our saviour christ himself tells us , that many are called , the word is preached unto many , but few are chosen . and so the church complains of its number , mic. . . few there be who enter the narrow gate , daily experience confirms this woful observation . how many villages , parishes , yea , towns may we go unto , where the gospel , it may be , hath been preached many years , and perhaps scarce meet a true believer in them , & one who shews forth the death of christ in his conversation . in the best places , and most eminent for profession , are not such persons like the berries after the shaking of an olive-tree , two or three in the top of the upmost boughs , and or in the highest branches ? secondly , there is proposed to men in the preaching of the gospel , as motives unto believing every thing in conjunction , that severally prevail with men to do what ever else they do in their lives . what ever any one doth with consideration , he doth it either because its reasonable & good for him so to do , or profitable & advantagious , or pleasant , or lastly , necessary for the avoidance of evil ; whatever , i say , men do with consideration , whether it be good or evil , whether it be in the works of this life , or in things that lead to another ; they do it from one or other of the reasons or motives mentioned . and , god knows , oft-times they are very poor and mean in their kind , that men are prevailed upon by . how often will men for a very little pleasure , a very little profit , be induced to do that which shall imbitter their lives , and damn their souls . and what industry will they use to avoid that which they apprehend evil or grievous to them . and any one of these is enough to oil the wheels of mens utmost endeavours , and set men at work to the purpose . but now all these things centre in the proposal of the gospel , and the command of believing ; and every one of them in a kind , that the whole world can propose nothing like unto it . it is the most reasonable thing that can be proposed to the understanding of a man ; that he who thr●ough his own default hath lost that way of bringiug glory of god , and saving his own soul , ( for which ends he was made ) that he was first placed in , should accept of , and embrace , that other , blessed , easie , safe , excellent way , for the attaining the ends mentioned , which god in infinite grace , love , mercy , wisdom , and righteousness hath found out , and doth propose unto him . and , secondly , it is the profitablest thing that a man can possibly be invited unto ; if there be any profit , or benefit , any advantage in the forgiveness of sins , in the love and favour of god , in a blessed immortality , in eternal glory . and , thirdly , it is most pleasant also ; surely it is a pleasant thing to be brought out of darkness into light , out of a dungeon unto a throne , from captivity and slavery to satan and cursed lusts , to the glorious liberty of the children of god , with a thousand heavenly sweetnesses not now to be mentioned . and , fourthly , it is surely necessary , and that not only from the command of god , who hath the supreme authority over us , but also indispensibly so for the avoidance of eternal ruine of body and soul , mat. . . it is constantly proposed under these terms , believe , or you perish under the weight of the wrath of the great god , and that for evermore . but now notwithstanding that all these considerations are preached unto men , and pressed upon them in the name of the great god from day to day , from one year to another ; yet , as was before observed , very few there are who set their hearts unto them , so as to embrace that which they lead unto . tell men ten thousand times , that this is wisdom , yea , riches , that all their profit lies in it , that they will assuredly and eternally perish , & that it may be within a few hours , if they receive not the gospel , assure them that it is their only interest and concernment , let them know that god himself speaks all this unto them ; yet all is one , they regard it not , set not their hearts unto it , but , as it were , plainly say , we will have nothing to do with these things ; they will rather perish in their lusts than accept of mercy . thirdly , it is indwelling-sin that both disenableth men unto , and hinders them from believing , & that alone . blindness of mind , stubbornness of the will , sensuality of the affections , all concur to keep poor perishing souls at a distance from christ. men are made blind by sin , and cannot see his excellencies , obstinate and will not lay hold of his righteousness senseless and take no notice of their own eternal concernments . now certainly that which can prevail with men wise and sober , and prudent in other things , to neglect and despise the love of god , the blood of christ , the eternal welfare of their own souls , upon weak and worthless pretences , must be acknowledged to have an astonishable force and efficacy accompanying it . whose heart , who hath once heard of the ways of god , can but bleed to see poor souls eternally perishing under a thousand gracious invitations , to accept of mercy and pardon in the blood of christ ? and can we but be astonished at the power of that principle from whence it is , that they run headlong to their own destruction ? and yet all this befals them from the power and deceit of sin that dwelleth in them . . it is evident in their total apostasies . many men not really converted , are much wrought upon by the word . the apostle tells us , that they do clean escape them that live in error , as pet. . . they separate themselves from idolatry and false worship , owning and professing the truth ; and they also escape the pollution of the world , ver . . that is , the corruption that is in the world , through lust , as he expresseth it , chap. . verse . those filthy corrupt and unclean ways , which the men of the world , in the pursuit of their lusts , do walk and live in ; these they escape from , in the amendment of their lives , and ordering of their conversation according to the convictions which they have from the word . for so he tells us , that all this is brought about , through the knowledge of the lord and saviour jesus christ ; that is , by the preaching of the gospel ; they are so far wrought upon , as to forsake all ways of false worship , to profess the truth , to reform their lives , and to walk answerable to the convictions that are upon them . by this means do they gain the reputation of professors , they have a name to live , rev. . . and are made partakers of some , or all of those priviledges of the gospel , that are numbred by the apostle , heb. . , . it is not my present business to shew how far , or wherein a man may be effectually wrought upon by the word , and yet not be really wrought over to close with christ ; or what may be the utmost bounds and limits of a common work of grace upon unregenerate men ; it is on all hands confessed , that it may be carryed on so far , that it is very difficult to discern between its effects and productions , and those of that grace which is special and saving . but now , notwithstanding all this , we see many of these daily fall off from god , utterly and wickedly some into debaucherie and uncleanness , some to worldliness and covetousness , some to be persecutors of the saints , all to the perdition of their own souls . how this comes about , the apostle declares in that place mentioned ; they are , saith he , entangled again ; to entice and entangle as i have shewed before from james . , . is the proper work of indwelling sin ; it is that alone which entangles the soul ; as the apostle speaks v. . they are allured from their whole profession , into cursed apostasie through the lusts of the flesh . it prevails upon them through its deceit and power to an utter relinquishment of their profession ; and their whole engagement unto god : and this several ways evinces the greatness of its strength and efficacy : . in that it giveth stop or control unto that exceeding greatness of power which is put forth in the word , in their conviction and reformation . we see it by experience , that men are not easily wrought upon by the word ; the most of men can live under the dispensation of it all the dayes of their lives , and continue as sensless and stupid as the seats they sit upon , or the flint in the rock of stone . mighty difficulties , and prejudices must be conquered , great stroaks must be given to the conscience before this can be brought about . it is as the stopping of a river in his course , and turning his streams another way ; the hindering of a stone in his falling downwards , or the turning away of the wild ass , when furiously set to pursue his way , as the prophet speaks , jer. . . to turn men from their corrupt ways , sins and pleasures , to make them pray , fast , hear , and do many things contrary to the principle of flesh , which is secretly predominant in them , willingly and gladly ; to cause them to profess christ and the gospel , it may be under some tryals and reproaches , to give them light to see into sundry mysteries , and gifts for the discharge of sundry duties ; to make dead , blind , sensless men , to walk , and talk , and do all the outward offices and duties of living and healthy men ; with the like attendencies of conviction and reformation , are the effects and products of mighty power and strength . indeed the power that the holy ghost puts forth by the word , in the staggering and conviction of sinners , in the wakning of their consciences , the enlightening of their minds , the changing of their affections , the awing of their hearts , the reforming of their lives , and compelling them to duties , is unexpressible . but now , unto all these is there check and control given by indwelling sin. it prevails against this whole work of the spirit by the word , with all the advantages of providential dispensations , in afflictions and mercies , wherewith it is attended . when sin is once enraged , all these things become but like the wit hs & cords wherewith sampson was bound before his head was shaven : cry but to it , the philistines are upon thee , here is a subtle , a suitable temptation , now shew thy strength and efficacy , all these things become like towe that have smelt the fire . conscience is stifled , reputation in the church of god despised , light supplanted , the impressions of the word cast off , convictions digested , heaven and hell are despised ; sin makes its way through all , and utterly turns the soul from the good and right ways of god. sometimes it doth this subtilly by imperceptible degrees , taking off all force of former impressions from the spirit , by the word , sullying conscience by degrees , hardning the heart , and making sensual the affections by various workings , that the poor backslider in heart scarce knows what he is doing , until he be come to the very bottom of all impiety , profaneness , and enmity against god. sometimes falling in conjunction with some vigorous temptation , it suddenly , and at once plunges the soul into a course of alienation from god , and the profession of his ways . . it takes them off from those hopes of heaven , which upon their convictions , obedience , and temporary faith or believing , they had attained . there is a general hope of heaven , or at least of the escaping of hell , of an untroublesome immortality in the most sottish and stupid souls in the world , who either by tradition or instruction from the word , are perswaded that there is another state of things to come after this life ; but it is in unconvinced , unenlightened persons , a dull , senseless , unaffecting thing , that hath no other hold upon them , nor power in them , but only to keep them free from the trouble and perplexity of contrary thoughts and apprehensions . the matter is otherwise with them who by the word are so wrought upon as we have before declared ; their hope of heaven and a blessed immortality is oft-times accompanied with great joyes , and exultations , and is a relief unto them , under and against the worst of their fears and trials ; it is such , as they would not part withal for all the world ; and upon all occasions they retreat in their minds unto it , for comfort and relief . now all this by the power of sin are they prevailed withal to forgo . let heaven go if it will , a blessed immortality with the enjoyment of god himself , sin must be served , and provision made to fulfil the lusts thereof . if a man , in the things of this world , had such a hope of a large inheritance , of a kingdom , as wherein he is satisfied that it will not fail him ▪ but that in the issue he shall surely enjoy it , and lead an happy and a glorious life in the possession of it many dayes ; if one should go to him and tell him , it is true , the kingdom you look for is an ample and honourable dominion , full of all good things desirable , and you may attain it ; but come , cast away all hopes and expectations of it , and come joyn with me in the service and slavery of such or such an oppressing tyrant . you will easily grant ; he must have some strange bewitching power with him , that should prevail with a man in his wits to follow his advice . yet thus it is , and much more so in the case we have in hand . sin it self cannot deny , but that the kingdom of heaven which the soul is in hope and expectation of , is glorious and excellent , nor doth it go about to convince him , that his thoughts of it are vain , and such as will deceive him , but plainly prevails with him to cast away his hopes , to despise his kingdom that he was in expectation of , and that upon no other motive but that he may serve some worldly , cruel , or filthy and sensual lust ; certainly here lies a secret efficacy , whose depths cannot be fathomed . . the apostle manifests the power of the entanglements of sin in and upon apostates , in that it turns them off from the way of righteousness after they have known it , pet. . . it will be found at the last day an evil thing and a bitter , that men live all their days in the service of sin , self , and the world , refusing to make any trial of the ways of god whereunto they are invited ; though they have no experience of their excellency , beauty , pleasantness , safety , yet having evidence brought unto them from god himself , that they are so , the refusal of them will , i say , be bitterness in the latter end . but their condition is yet far worse , who as the apostle speaks , having known the way of righteousness , are by the power of indwelling sin turned aside from the holy commandment . to leave god for the devil , after a man hath made some trial of him and his service ; heaven for hell ; after a man hath had some chearing , refreshing thoughts of it , the fellowship of the saints , for an alehouse or a brothel-house ; after a man hath been admitted unto their communion , and tasted of the pleasantness of it , to leave walking in pure , clear , streight paths , to wallow in mire , draughts and filth , this will be for a lamentation ; yet this doth sin prevail upon apostates unto ; and that against all their light , conviction , experiences , professions , engagements , or whatever may be strong upon them to keep them to the known ways of righteousness . . it evinces its strength in them by prevailing with them unto a total renunciation of god as revealed in christ , and the power of all gospel-truth , in the sin against the holy ghost . i do not now precisely determine what is the sin against the holy ghost ; nor wherein it doth consist . there are different apprehensions of it ; all agree in this ; that by it an end is put to all dealings between god and man in a way of grace . it is a sin unto death . and this doth the hardness and blindness of many mens hearts bring them to ; they are by them at length set out of the reach of mercy . they chuse to have no more to do with god ; and god swears that they shall never enter into his rest. so sin brings forth death . a man by it , is brought to renounce the end for which he was made ; wilfully to reject the means of his coming to the enjoyment of god , to provoke him to his face ; and so to perish in his rebellion . i have not mentioned these things , as though i hoped by them to set out to the full the power of indwelling sin in unregenerate men ; only by a few instances i thought to give a glimpse of it . he that would have a fuller view of it , had need only to open his eyes , to take a little view of that wickedness which reigneth , yea rageth all the world over . let him consider the prevailing flood of the things mentioned by paul to be the fruits of the flesh , gal. . , , . that is , among the sons of men , in all places , nations , cities , towns , parishes ; and then let him add thereunto but this one consideration , that the world , which is full of the steam , filth , and blood of these abominations , as to their outward actings of them , is a pleasant garden , a paradise , compared to the heart of man , wherein they are all conceived , and hourly millions of more vile abominations , which being stifled in the womb , by some of the wayes before insisted on , they are never able to bring forth to light . let a man i say using the law for his light and rule , take this course , and if he have any spiritual discerning , he may quickly attain satisfaction in this matter . and i shewed in the entrance of this discourse , how this consideration doth fully confirm the truth proposed . chap. xvii . the strength of sin evidenced from its resistance unto the power of the law. the measure of the strength of any person , or defenced city , may be well taken from the opposition that they are able to withstand , and not be prevailed against . if we hear of a city that hath endured a long siege from a potent enemy , and yet is not taken or conquered , whose walls have endured great batteries , and are not demolished , though we have never seen the place , yet we conclude it strong , if not impregnable . and this consideration will also evidence the power and strength of indwelling-sin ; it is able to hold out , and not only to live , but also to secure its reign and dominion against very strong opposition that is made unto it . i shall instance only in the opposition that is made unto it , by the law , which is oft-times great and terrible , alwayes fruitless ; all its assaults are born by it , and it is not prevailed against . there are sundry things wherein the law opposeth it self to sin , and the power of it . as , first , it discovers it ; sin in the soul is like a secret hectical distemper in the body ; it s being unknown and unperceived , is one great means of its prevalency . or as traytors in a civil state , whilest they lye hid , they vigorously carry on their design . the greatest part of men in the world , know nothing of this sickness , yea death of their souls . though they have been taught somewhat of the doctrine of it , yet they know nothing of its power . they know it not so , as to deal with it as their mortal enemy . as a man , whatever he be told , cannot be said to know , that he hath an● hectical feaver , if he love his life , and set no● himself to stop its progress . this then the law doth , it discovers this enemy ; it convinceth the soul that there is such a traitor harbouring in his bosome , rom. . . i had no● known sin but by the law , for i had not known lust , except the law had said , thou shalt non covet . i had not known it , that is , fully , clearly , distinctly . conscience will somewhat tumultuate about it ; bu● a man cannot know it clearly and distinctly from thence . it gives a man such a sight of it , as the blind man had in the gospel upon the first touch of his eyes , he saw men like trees walking , obscurely , confusedly ; but when the law comes , th●● gives the soul a distinct sight of this indwelling-sin ▪ again , i had not known it , that is , the depths o● it , the root , the habitual inclination of my nature to sin , which is here called lust ; as it is by james , chap. . . i had not known it , or not known it to be sin , but by the law. this then the law doth , it draws out this traitor from its secret lurking places , the intimate recesses of the soul. a man when the law comes , is no more ignorant of his enemy ; if the will now perish by him , it is openly and knowingly ; he cannot but say that the law warned him of him , discovered him unto him , yea , and raised a concourse about him in the soul of various affections , as an officer doth , that discovers a thief or robber , calling out ●or assistance to apprehend him . secondly , the law not only discovers sin , but discovers it to be a very bad inmate , dangerous , yea , pernicious to the soul. rom. . . was then that which is good ( that is , the law ) made death unto me ? god forbid . but sin , that it might appear sin , working death in me by that which is good , that sin by the commandment might become exceeding sinful . there are many things in this verse wherein we are not at present concerned ; that which i only aim at , is , the manifestation of sin by the law ; it appears to be sin ; and the manifestation of it in its own colours ; it appears to be exceeding sinful . the law gives the soul to know the filth and guilt of this indwelling-sin , how great they are , how vile it is ; what an abomination , what an enmity to god , how hated of him , the soul shall never more look upon it as a small matter , what thoughts soever it had of it before , whereby it is greatly surprized . as a man that finds himself somewhat distempered , sending for a physician of skill , when he comes , requires his judgement of his distemper . he considering his condition , tells him , alas , i am sorry for you , the case is far otherwise with you than you imagine , your disease is mortal , and it hath proceeded so far pressing upon your spirits , and infecting the whole mass of your blood , that i doubt unless most effectual remedies be used , you will live but a very few hours . so is it in this case , a man may have some trouble in his mind and conscience about indwelling-sin ; he finds all not well , as it should be with him , more from the effects of sin , and its continual eruptions ▪ than the nature of it , which he hopes to wrestle withall : but now when the law comes , that lets the soul know , that its disease is deadly and mortal , that it is exceding sinful , as being the root and cause of all his alienation from god ; and thus also the law proceeds against it . thirdly , the law judgeth the person , or lets the sinner plainly know what he is to expect upon the account of this sin . this is the laws proper work , its discovering property is but preparative to its judging . the law is it self , when it is in the throne . here it minceth not the matter with sinners , as we use to do one with another , but tells him plainly , thou art the man , in whom this exceeding sinful sin doth dwell , and you must answer for the guilt of it . and this , methinks , if any thing , should rouze up a man to set himself in opposition to it , yea , utterly to destroy it . the law lets him know that upon the account of this sin , he is obnoxious to the curse and wrath of the great god against him ; yea , pronounceth the sentence of everlasting condemnation upon him upon that account : abide in this state and perish , is its language . it leaves not the soul without this warning in this world , and will leave it without excuse on that account in the world to come . fourthly , the law so follows on its sentence , that it disquiets and affrights the soul , and suffers in not to enjoy the least rest or quietness in harbouring its sinful inmate . when ever the soul hath indulged to its commands , made provision for it , immediately the law flies upon it , with the wrath and terrour of the lord , makes it quake and tremble : it shall h●ve no rest , but is like a poor beast th●t hath a deadly arrow sticking in its sides , that makes it restless where ever it is , and whatever it doth . fifthly , the law stays not here , but also it slays the soul , rom. . . that is , by its conviction of the nature , power , and desert of this indwelling-sin , it deprives him in whom it is of all that life of self-righteousness and hope , which formerly he sustained himself withall : it leaves him as a poor , dead , helpless , hopeless creature . and all this in the pursuit of that opposition that it makes against this sin . may we not now expect , that the power of it will be quelled , and its strength broken ; that it will die away before these strokes of the law of god ; but the truth is , such is its power and strength , that it is quite otherwise ; like him whom the poets feign to be born of the earth , when one thought to slay him by casting him on the ground , by every fall he recovered new strength , and was more vigorous than formerly : so is it with all the falls and repulses that are given to indwelling-sin by the law. for , first , it is not conquered . a conquest infers two things in respect of the conquered : first , loss of dominion ; and , secondly , loss of strength . where ever any one is conquered , he is dispoiled of both these . he loseth both his authority and his power . so the strong man armed , being prevailed against , he is bound , and his goods are spoiled . but now neither of these befalls indwelling-sin by the assaults of the law ; it loseth not one jot of its dominion nor strength by all the blows that are given unto it . the law cannot do this thing , rom. . . it cannot deprive sin of its power and d●minion ; for he that is under the l●w is also 〈◊〉 sin ; that is , what ever power the law gets upon the conscience of a man , so that he fears to sin , lest the sentence and curse of it should befall him , yet sin still reigns and rules in his heart . therefore saith the apostle , rom. . . sin shall not have dominion over you , for you are not under the law but under grace ; intimating plainly that though a person be in never so much subjection to the authority of the law , yet that will not exempt and acquit him from the dominion of sin . yea , the law by all its work upon the soul , instead of freeing and acquitting it from the reign of sin , and bondage unto it , doth accidentally greatly increase its misery and bondage ; as the sentence of the judge on the bench against a malefactor adds to his misery . the soul is under the dominion of sin , and it may be , abides in its wofull condition in much security ; fearing neither sin nor judgement . the law setting upon him in this condition by all the wayes forementioned , brings him into great trouble and perplexity , fear and terrour , but delivers him not at all . so that it is with the soul , as it was with the israelites when moses had delivered his message unto pharaoh , they were so far from getting liberty by it , that their bondage was increased , and they found that they were in a very evil case ; exod. . . yea and we shall see , that sin doth like pharaoh ; finding its rule disturbed , it grows more outragiously oppressive , and doubles the bondage of their souls . this is not then the work of the law to destroy sin , or deprive it of that dominion which it hath by nature . nor doth it by all these stroaks of the law lose any thing of its strength . it continues both its authority and its force ; it is neither destroyed , nor weakned . yea , secondly , it is so far from being conquered , that it is only enraged . the whole work of the law , doth only provoke and enrage sin ; and cause it as it hath opportunity , to put out its strength with more power and vigour and force than formerly . this the apostle shews at large , rom. . , , , , . but you will say , do we not see it by experience ; that many are wrought upon by the preaching of the law to a relinquishment of many sins , and amendment of their lives , and to a great contending against the eruptions of those other corruptions which they cannot yet mortifie ; and it cannot be denyed , but that great is the power and efficacy of the law , when preached and applyed to the conscience in a due manner : i answer , first , it is acknowledged , that very great and effectual is the power of the law of god. great are the effects that are wrought by it ; and it shall surely accomplish every end for which of god it is appointed . but yet the subduing of sin , is none of its work ; it is not designed of god unto that purpose ; and therefore it is no dishonour , if it cannot do that which is not its proper work , rom. . . secondly , whatever effects it have upon some , yet we see that in the most , such is the power and prevalency of sin , that it takes no impression at all upon them . may you not see every where men living many years in congregations where the law is powerfully preached , and applyed unto the consciences as to all the ends and purposes for which the lord is pleased to make use of it , and not once be moved by it ; that receive no more impression from the stroaks of it , than blows with a straw would give to an adamant . they are neither convinced by it , nor terrifyed , nor awed , nor instructed , but continue deaf , ignorant , senless , secure , as if they had never been told of the guilt of sin , or terrour of the lord. such as these are congregations full of , who proclaim the triumphing power of sin , over the dispensation of the law. thirdly , when any of the effects mentioned are wrought , it is not from the power of the letter of the law , but from the actual efficacy of the spirit of god , putting forth his vertue & power for that end and purpose ; and we deny not but that the spirit of the lord is able to restrain and quell the power of lust when he pleaseth ; and some wayes whereby he is pleased so to do we have formerly considered . but , fourthly , notwithstanding all that may be observed of the power of the law upon the souls of men , yet it is most evident that lust is not conquered , nor subdued , nor mortified by it . for , first , though the course of sin may be repelled for a season by the dispensation of the law , yet the spring and fountain of it , is not dryed up thereby , though it withdraws and hides it self for a season , it is as i have elsewhere shewed , but to shift out of a storm , and then to return again . as a travailer , in his way meeting with a violent storm of thunder and rain , immediately turns out of his way , to some house or tree for his shelter ; but yet this causeth him not to give over his journey ; so soon as the storm is over , he returns to his way and progress again . so is it with men in bondage unto sin : they are in a course of pursuing their lusts ; the law meets with them in a storm of thunder and lightning from heaven , terrifies and hinders them in their way ; this turns them for a season out of their course , they will run to prayer or amendment of life , for some shelter from the storm of wrath which is feared coming upon their consciences . but is their course stopped , are their principles altered ? not at all ; so soon as the storm is over , that they begin to wear out that sense and the terrour that was upon them , they return to their former course , in the service of sin again . this was the state with pharaoh once and again . secondly , in such seasons sin is not conquered but diverted . when it seems to fall under the power of the law , indeed it is only turned into a new channell , it is not dryed up . if you go and set a damm against the streams of a river , that you suffer no water to pass in the old course and channel , but it breaks out another way , and turns all its streams in a new course , you will not say you have dryed up that river ; though some that come and look into the old channel may think perhaps that the waters are utterly gone ; so is it in this case ; the streams of sin it may be run in open sensuality , and profaneness ; in drunkenness and vitiousness ; the preaching of the law sets a damm against these course ; conscience is terrified , and the man dares not walk in the wayes wherein he hath been formerly ingaged ; his companions in sin not finding him in his old wayes begin to laugh at him , as one that is converted and growing precise ; professors themselves begin to be perswaded , that the work of god is upon his heart , because they see his old streams dryed up ; but if there have been only a work of the law upon him , there is a damm put to his course , but the spring of sin is not dryed up , only the streams of it are turned another way : it may be the man is fallen upon other more secret , or more spiritual sins ; or if he be beat from them also , the whole strength of lust and sin will take up its residence in self-righteousness , and pour out thereby as filthy streams as in any other way whatever . so that notwithstanding the whole work of the law upon the souls of men , indwelling-sin will keep alive in them still , which is another evidence of its great power and strength . i shall yet touch upon some other evidences of the same truth , that i have under consideration ; but i shall be brief in them : in the next place then , the great endeavours of men ignorant of the righteousness of christ for the subduing and mortifying of sin , which are all fruitless , do evidence the great strength and power of it . men who have no strength against sin , may yet be made sensible of the strength of sin . the way whereby for the most part they come to that knowledge , is by some previous sense that they have of the guilt of sin . this men have by the light of their consciences ; they cannot avoid it : this is not a thing in their choyce , whether they will or no , they cannot but know sin to be evil , and that such an evil that renders them obnoxious to the judgement of god. this galls the minds and consciences of some so far , as that they are kept in awe , and d●re not sin as they would . being awed with a sense of the guilt of sin , and the terrour of the lord , men begin to endeavour to abstain from sin , at least from such sins as they have been most terrified ●bout . whilest they have this design in hand , the strength and power of sin begins to discover it self unto them ; they begin to finde that there is something in them , that is not in their own power ; for notwithstanding their resolutions and purposes , they sin still ; and that so , or in such a manner , as that their consciences inform them that they must therefore perish eternally . this puts them on self-endeavours to suppress the eruption of sin , because they cannot be quiet unless so they do ; nor have any rest or peace within . now being ignorant of that only way whereby sin is to be mortified , that is by the spirit of christ , they fix on many wayes in their own strength to suppress it , if not to slay it ; as being ignorant of that only way whereby consciences burthened with the guilt of sin may be pacified , that is by the blood of christ ; they endeavour by many other wayes to accomplish that end in vain ; for no man by any self-endeavours can obtain peace with god. some of the wayes whereby they endeavour to suppress the power of sin , which casts them into an unquiet condition , and their insufficiency for that end , we must look into . first , they will promise and bind themselves by vows from those sins , which they have been most liable unto , and so have been most perplexed withall . the psalmist shews this to be one great engine whereby false and hypocritical persons do endeavour to extricate and deliver themselves out of trouble and perplexity ; they make promises to god ; which he calls , flutering him with the lips , psal. . . so is it in this case ; being freshly galled with the guilt of any sin , that by the power of their temptations , they , it may be , have frequently been overtaken in , they vow and promise , that at least for some such space of time as they will limit , they will not commit that sin again , and this course of proceeding is prescribed unto them by some who pretend to direct their consciences in this duty . conscience of this , now makes them watch over themselves as to the outward act of the sin that they are galled with ; and so it hath one of these two effects ; for either they do abstain from it for the time they have prefixed ; or they do not : if they do not , as seldom they do , especially if it be a sin that hath a peculiar root in their nature and constitution , and is improved by custom into an habit , if any suitable temptation be presented unto them ; their sin is increased , and therewith their terrour , and they are wofully discouraged in making any opposition to sin ; and therefore for the most part after one or two vain attempts , or more it may be , knowing no other way to mortifie sin , but this of vowing against it , and keeping of that vow in their own strength , they give over all contests , and become wholly the servants of sin , being bounded only by outward considerations , without any serious endeavours for a recovery . or secondly , suppose that they have success in their resolutions , and do abstain from actual sins their appointed season ; commonly one of these two things ensue ; either they think that they have well discharged their duty , and so may a little now , at least for a season , indulge to their corruptions , and lusts , and so are entangled again in the same snares of sin as formerly ; or else they reckon that their vow and promise hath preserved them , and so sacrifice to their own net and drag , setting up a righteousness of their own against the grace of god ; which is so far from weakning indwelling-sin , that it strengthens it in the root and principle , that it may hereafter reign in the soul in security . or at the most , the best success that can be imagined unto this way of dealing with sin , is but the restraining of some outward eruptions of it , which tends nothing to the weakning of its power ; and therefore such persons by all their endeavours are very far from being freed from the inward toyling , burning , disquieting , perplexing power of sin . and this is the state of most men that are kept in bondage under the power of conviction ; hell , death , and the wrath of god are continually presented unto their consciences ; this makes them labour with all their strength against that in sin which most enrageth their consciences , and most increaseth their fears ; that is the actual eruption of it ; for , for the most part while they are freed from that , they are fafe ; though in the mean time , sin lye tumultuating in and defiling of the heart continually . as with running fores , outward repelling medicines may skin them over , and hinder their corruption from coming forth ; but the issue of them is , that they cause them to fester inwardly , and so prove , though it may be not so noysome and offensive as they were before , yet far more dangero●● so is it with this repelling of the power of co●●●ption by mens vows , and promises against it ; external eruptions are it may be restrained for a season ; but the inward root and principle is not weakned in the least . and most commonly this is the issue of this way ; that sin having gotten more strength , and being enraged by its restraint , breaks all its bounds , and captivates the soul unto all filthy abominations ; which is the principle as was before observed of most of the visible apostasies which we have in the world , pet. . , . the holy ghost compares sinners , because of the odious , fierce , poysonous nature of this indwelling-sin , unto lyons , bears , and asps , isa. . , , , . now this is the excellency of gospel-grace , that it changes the nature and inward principles of these otherwise passionate and untamed beasts , making the wolf as the kid , the lyon as the lan● , and the bear as the cow. when this is effected , they may safely be trusted in ; a little childe may lead them : but these self-endeavours do not 〈◊〉 all change the nature , but restrain their outwar● violence : he that takes a lyon , or a wolf , and shuts him up from ravening , whilest yet his inward violence remains , may well expect that 〈◊〉 one time or other they will break their bonds , and fall to their former wayes of rapine and violence . however , shutting them up , doth not as we see , change their natures , but only restrain their rag● from doing open spoyl . so it is in this case ; it is grace alone that changeth the heart , and takes away that poyson and fiercerness that is in them by nature ; mens self-endeavours do b●● coerce them as to some outward eruptions . but , secondly , beyond bare vows and promises with some watchfulness to observe them in a rational use of ordinary means , men have put , and some do yet put themselves on extraordinary wayes of mortifying sin . this is the foundation of all that hath a shew of wisdom and religion in the papacy ; their hours of prayer , fastings , their immuring and cloystering themselves , their pilgrimages , penances , and self-torturing discipline , spring all from this root . i shall not speak of the innumerable evils that have attended these self-invented wayes of mortification , and how they all of them have been turned into means , occasions , and advantages of sinning ; nor of the horrible hypocrisie which evidently cleaves unto the most of their observers ; nor of that superstition which gives life to them all , being a thing riveted in the natures of some , and their constitutions , fixed on others by inveterate prejudices ; and the same by others taken up for secular advantages ; but i will suppose the best that can be made of it , and it will be found to be a self-invented design of men ignorant of the righteousness of god , to give a check to this power of indwelling-sin whereof we speak . and it 's almost incredible , what fearfull self-macerations , and horrible sufferings this design hath carryed men out unto : and undoubtedly their blind zeal and superstition will rise in judgement , and condemn the horrible sloth and negligence of the most of them to whom the lord hath granted the saving light of the gospel . but what is the end of these things ? the apostle in brief gives us an account ; rom. . , . they attain not the righteousness aimed at ; they come not up unto a conformity to the law ; sin is not mortified ; no nor the power of it weakned ; but what it loseth in sensual , in carnal pleasures , it takes up with great advantage , in blindness , darkness , superstition , self-righteousness , and soul-pride , contempt of the gospel , and the righteousness of it , and reigns no less , than in the most proffigate sinners in the world. lastly , the strength , efficacy and power of this law of sin , may be farther evidenced from its life and in-being in the soul , notwithstanding the wound that is given unto it , in the first conversion of the soul to god ; and the continual opposition that is made unto it by grace . but this is the subject and design of another endeavour . it may now be expected , that we should here adde the especial vses of all this discovery that hath been made of the power , deceit , prevalency and success , of this great adversary of our souls . but as for what concerns that humility , self-abasement , watchfulness , diligence , and application unto the lord christ for relief , which will become those who find in themselves by experience the power of this law of sin , have been occasionally mentioned and inculcated through the whole preceding discourse , so for what concerns the actual mortification of it , i shall only recommend unto the reader for his direction , another small treatise written long since unto that purpose , which i suppose he may do well to consider together with this , if he find these things to be his concernment . to the only wise god our saviour , be glory and majesty , dominion , and power , both now and ever . amen . finis . the whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. taught and deliuered by m. w. perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by t. pickering bachelour of diuinitie. whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of scripture vvhich are either explaned, or vindicated from corrupt interpretation. cases of conscience perkins, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. taught and deliuered by m. w. perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by t. pickering bachelour of diuinitie. whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of scripture vvhich are either explaned, or vindicated from corrupt interpretation. cases of conscience perkins, william, - . pickering, thomas, d. . [ ], , [ ], , [ ] p. printed by iohn legat, printer to the vniuersitie of cambridge, [cambridge] : . and are to be sold [in london] in pauls church-yard at the signe of the crowne by simon waterson. [par.] r [ d] is a separate title page, with same imprint, reading: the second and third bookes of the cases of conscience, concerning man standing in relation to god and man. wherein are handled the questions touching the worship of god, and the practise of christian vertue. now newly added vnto the former, and carefully examined according to the authors owne breefes, and published for the common good by t. p. bachelour of diuinitie. errata on rr r, final page of text. printer's device on both title pages. pages - torn, with loss of print. signatures: [par.]- [par.] [par.]⁴ a-m n⁴; [par.] o-rr (-a ). imperfect; pages - torn with loss of print. reproduction of the original in the cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or 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either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- early works to . sin -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the whole treatise of the cases of conscience , distingvished into three bookes : the first whereof is revised and corrected in sundrie places , and the other two annexed . taught and deliuered by m. w. perkins in his holy-day lectures , carefully examined by his owne briefes , and now published together for the common good , by t. pickering batchelour of diuinitie . whereunto is adioyned a twofold table : one of the heads and number of the questions propounded and resolued ; another of the principall texts of scripture vvhich are either explaned , or vindicated from corrupt interpretation . rom. . . vvhatsoeuer is not of faith , is sinne . hinc lvcem et pocvla sacra alma mater cantabrigia printed by iohn legat , printer to the vniversitie of cambridge , . and are to be sold in pauls church-yard at the signe of the crowne by simon waterson . to the right honovrable , edward lord dennie , baron of waltham , &c. right honourable : there is no one doctrine , reuealed in the word of god , or dispensed by the prophets and apostles , of greater vse and cōsequence in the life of man , then is that , which prescribeth a forme of releeuing and rectifying the conscience . the benefit , which from hence issueth vnto the church of god , is vnspeakable . for first , it serveth to discouer the cure of the dangerousest sore that can be , the wound of the spirit . which how great a crosse it is , the wise man reporteth out of true experience , when he saith , that the spirit of a man will sustaine his infirmitie , but a wounded spirit who can beare it ? and his meaning is , that no outward griefe , can fall into the nature of man , which will not be with patience indured , to the vtmost , so long as the minde is not troubled , or dismaied . but when once the spirit is touched , and the heart , ( which beeing well apaied , is the very fountaine of peace to the whole man , ) smitten with feare of the wrath of god for sinne ; the griefe is so great , the burden so intolerable , that it will not by any outward meanes , be eased or asswaged . secondly , it giueth for all particular cases , speciall and sound direction ; whether man be to walke with god , in the immediate performance of the duties of his seruice ; or to conuerse with man , according to the state and condition of his life , in the familie , church , or common-wealth . the want of which direction , of what force it is , to turne the actions of men , which are good in themselues , to sinnes in regard of the agents , s. paul affirmeth in that generall conclusion , whatsoeuer is not of faith , is sinne . wherein he would teach vs , that whatsoeuer is done , or vndertaken by men in this life , whether it concerne the knowledge and worship of god , or any particular dutie to be performed , by vertue of their callings , for the common good ; whereof they haue not sufficient warrant , and assurance in conscience , grounded vpon the word , that it is to be done , or not to be done ; to them it is a sinne . thirdly , it is of all other doctrines , ( beeing rightly vsed ) the most comfortable . for it is not founded in the opinions , and variable conceits of men , neither doth it consist , of conclusions and positions , which are onely probable and coniecturall : ( for the conscience of the doubting or distressed partie , can not be established and rectified by thē : ) but it resteth vpon most sufficient and certaine grounds , collected and drawne out of the very word of god , which , as it is mightie in operation , pearcing the heart , and discerning the thoughts and intents thereof , so is it alone auaileable and effectuall to pacifie the minde , and to giue full satisfaction to the conscience . and as the benefit is great ; so the want of this doctrine , together with the true manner of applying the same , is , and hath beene the cause , of many and great inconueniences . for euen of those that feare god , and haue receiued to beleeue , there be many , who in the time of their distresses , when they haue considered the waight and desert of their sinnes , and withall apprehended the wrath of god , due vnto them ; haue beene brought vnto hard exigents , mourning , and wayling , and crying out , as if god had forsaken them , vntill they haue beene releeued by the spirit of christ , in the meditation of the word , & promise of god. but those especially , who haue not beene instructed in the knowledge of the truth , nor acquainted with the course of gods dealing , with his distressed children , by reason of ignorance and blindnes in matters of religion and pietie , when the lord hath let loose the cord of their consciences , and set before their eyes , both the number of their sinnes committed , and the iust anger of god purchased thereby , what haue they done ? surely despairing of the mercie of god , and their owne saluation , they haue either growne to phrensie , and madnes , or els sorted vnto themselues fearefull ends , some by hanging , some by drowning , others by embruing their hands in their owne blood . and if not in regard of griefe and trouble of minde ; yet for want of better resolution in particular cases , within the compasse of their generall or personall callings , ( though otherwise , men indued with some measure of knowledge and obedience , ) they haue either abused , or els quite relinquished and forsaken their callings , and thereby become scandalous , and offensiue vnto others . now then , as by these and sundrie other instances of proofe , the matter it selfe appeares to be of great waight and importāce , so it is most meete , that the best and fittest course should be taken , in the teaching and inforcing of the same . in which regard we haue iust cause , to challenge the popish church , who in their case-writings haue erred , both in the substance and circumstances of this doctrine , as shall appeare in the sequele . first , because the dutie of releeuing the conscience , is by them commended to the sacrificing priest , which , though according to their owne canons b he should be a man of knowledge , and free from imputation of wickednes , yet oft times it falls out that he is either vnlearned , or els wicked and lewd of conuersation , and consequently vnfit for such a purpose . secondly , they teach that their preists appointed to be comforters and releeuers of the distressed , are made by christ himselfe c iudges of the cases of conscience , hauing in their owne hands a iudicarie po●…er and authoritie , truly and properly to binde or to loose , to remitte or to retaine sinnes , to open or to shut the kingdome of heauen . whereas the scripture vttereth a contrarie voice , that christ onely hath the keyes of dauid , which properly and truly openeth , and no man shutteth , and properly and truly shutteth , and no man openeth . and the ministers of god are not called to be absolute iudges of the consciēce , but onely messengers and embassado●rs of reconciliation ; wherevpon it followeth , that they cannot be d the authors and gi●ers of remission of sinnes , but onely the ministers and dispensers of the same . thirdly , the papists in their writings haue scattered here and there , sundrie false and erronious grounds of doctrine , much preiudiciall to the direction or resolution of the conscience in time of neede , as namely , i. that a man in the course of his life , may build himselfe vpon the faith of his teachers , and for his saluation rest , contented with an implicite and vn-expressed faith . which doctrine , as it is an onely meane , to keepe men in perpetuall blindnes and ignorance , so it serueth to no other purpose in the time of temptatiō , but to plunge the hart of man into the pit of despaire , it being vncapable of cōfort , for want of particular knowledg & vnderstāding of the word & promise of god. i● . that euery man ought to stand in feare and doubt of the pardon of his sinnes , and that no man can be assured by the certentie of faith , either of the present fauour of god , or of his owne saluation . true it is , that in respect of our owne vnworthines and indisposition , we haue iust cause , not onely to doubt and feare , but to dispaire and be confounded before the iudgement seat of god. yet that a man should not be certainely resolued by faith of the mercie of god , in and for the merir of christ , is a comfortlesse doctrine to a distressed soule , and contrarie vnto the sauing a word of the gospel , which teacheth , that certentie floweth from the nature of faith , and not doubting . iii. that euery man is bound in conscience vpon paine of damnation , to make speciall confession of his mortall sinnes , with all the particular circumstāces therof once euery yere to his priest. this position & practise , besides that it hath no warrant of sacred writte , nor yet any ground of orthodoxe antiquitie , for . yeares , more or lesse after christ : it maketh notably to the disturbing of the peace of conscience , in time of extremitie , considering that is impossible , either to vnderstand or remember all , many beeing hidden and vnknowne . and the minde being in this case informed , that forgiuenesse dependeth vpon such an enumeration , may thus be brought into doubt and distrust , and will not be able to rest by faith in the sole mercie of god , the onely soueraigne medicine of the soule . againe , the griefe of the mind , doth not alwaies arise from all the sinnes that a man hath committed , neither doth the lord set before the sinners eies , whatsoeuer euill hath bin done by him ; but some one or more particulars . and these are they , that doe lie heavie vpon the heart ; and to be eased of them , will be worke inough , though he doth not exhibite vnto the confessour , a catalogue of all the rest . iv. that some sinnes are veniall , because they are onely besides the lawe of god , not against it , and because a they binde ouer the sinner onely to temporal , and not to eternall punishments . this conclusion , first is false ; for though it be granted , that some offences are greater , some lesser , some in a higher degree , others in a lower . againe , that sinnes in regard of the euent , beeing repented of , or in respect of the person sinning , beeing in christ , and therefore accounted iust , are pardonable , because they are not imputed to condemnation ; yet there is no sinne of what degree soeuer , which is not simply , and of it selfe mortall , whether we respect the nature of the sinne , or the measure and proportion of diuine iustice . for in nature it is an anomie , that is to say , an aberration from the perfect rule of righteousnesse , & therefore is subiect to the curse , both of temporarie and eternall death . it is an offence against the highest maiestie , and consequently , man standeth by it ingaged to euerlasting torment . secondly , it is a weake and insufficient ground of resolution , to a troubled conscience . for whereas true and sauing ioy is the daughter of sorrow , and the heart of man cannot be lifted vp , in assurance of gods fauour , to the apprehensiō and conceipt of heauenly comforts , vnlesse it be first abased , and by true humiliation , brought to nothing in it selfe ; the remembrance of this , that the offence committed is veniall , may in some cases too much inlarge the heart , and giue occasion to presume , when haply there will be reason to the contrary . and if not that , yet in case of falling by infirmitie after grace receiued , the mind beeing forestalled with this erronious conceipt , that the sinne is lesse , then it is indeede , because veniall , may in the issue be lesse quieted , and more perplexed . v. that a man may satisfie the iustice of god , for the temporall punishment of his sinnes committed . to omit the vntruth of ●●is position ; howe it maketh to the casing of the heart , or the asswaging of the griefe of minde in temptation , i appeale to common experience . for when a man , beeing assured of the pardon of his sinnes , shall yet consider , that there is something more behind to be done on his part , how can he in probabilitie , rely himselfe wholly vpon christs satisfaction ? how can he reape vnto himselfe from thence any assurance of reconciliation to god , whome he formerly offended ? if we may and must doe something in our owne persons , whereby to appease the wrath of god , why hath our sauiour taught vs for our hearts releife , wholly and onely to make the plea of pardon for our sinnes ? true it is indeede , that popish confessours doe teach their penitents , when they feele the wrath of god vpon them for sinne , to stoppe the mouth of conscience , by performance of a formall humiliation and repentance , yea to offer vnto god some ceremoniall duties in way of satisfaction . but when sorrow seazeth vpon the soule , and the man falls into temptation , then it will appeare that these directions were not currant ; for notwithstanding them , he may want sound comfort in gods mercie , and runne into despaire without recouerie . and for this cause , vpon experience it hath bin prooued , that euen papists themselues in the houre of death , haue bin content to renounce their owne workes , yea the whole body of humane satisfactions , and to cleaue onely to the mercie of god in christ for their saluation . by these instances , and many more that might be alleadged to this purpose , it is apparent , vpon how weake and vnstable grounds the case-diuinitie of the popish church standeth ; and how indirect a course they take , for the resolution and direction of the troubled conscience . now by the benefit and abuse of this doctrine , we see how necessary it is , that in churches which professe christiā religion , it should be more taught , and further inlarged , then it is . and to this purpose it were to be wished , that men of knowledge in the ministerie , that haue by the grace of god attained vnto the tongue of the learned , would imploy their paines this way : not onely in searching into the depth of such points as stand in bare speculation , but in annexing thereunto the grounds and conclusions of practise , wherby they might both informe the iudgement , & rectifie the conscience of the hearers . by this means it would come to passe , that the poore distressed soule might be releeued , pietie and deuotion more practised , the kingdome of sinne , satan , and antichrist weakened , and impayred , and the contrarie kingdome of christ iesus more and more established . what the author & contriuer of the discourse ensuing hath done in this behalfe , it is euident by the whole course of his writings , that he hath left behinde him : all which , as they doe openly shew vnto the world , howe great a measure of knowledge and vnderstanding , with other endowments both of nature and grace , the lord had inriched him withall ; so they doe carrie with them the sweet sauour of pietie and sanctification , wherwith he approoued his heart vnto god , and his life vnto men . wherein also vpon occasion , he hath propounded , and explained sundry notable rules of direction and resolution of the conscience , as wil appeare to the view of the learned & well-advised reader . to let passe all the rest : this present treatise giueth very sufficient testimonie , of his knowledge and dexteritie in that kinde ; which could not be attained vnto , without great paines , much obseruation , and long experience . a labour which commendeth it selfe to the church of god in two respects principally . one , because his grounds and principles are drawne either directly , or by iust consequence out of the written word , and so are of greater force , to convince the conscience , and to giue satisfaction to the mind , either doubting , or distressed . the other , for that it is deliuered with such perspicuitie , and disposed in such order and methode , as fitteth best for the vnderstanding and memory of any , whosoeuer shall peruse it . now this whole treatise of the questiōs , i haue made bold to present vnto your lordsh , and to publish abroad vnder your protection . first , because god , who vouchsafeth speciall fauour to them that honour him , hath adorned your estate with honour , your person inwardly with many rich graces of his spirit , and outwardly with the profession and practise of true religion ; a thing directly confirmed by your vnfained loue of the truth , and continuall fauours to the teachers of the same , the ministers and dispensers of the gospel . secondly , because as the author of these cases , was himselfe in many respects , bound vnto your hon. while he liued ; so his wife and children for his sake , haue receiued much kindnes at your hands , since his death ; a manifest proofe of the truth & synceritie of your affection towards him in the lord. and in the last place , it was my desire , by setting them forth vnder your name , to giue some testimonie of dutie to your hon. presuming that as you loued the author , so you will be pleased to patronize the worke , and fauourably to interpret , of the paines and good intention of the publisher . and thus crauing pardon for my boldnes , i humbly take my leaue , and commend your lordsh , to the grace & fauour of god in christ. from emanuel colledge in cambr. novemb. . . your hon. in all dutie to be commanded , tho. pickering . to the godly and well-affected reader whosoeuer . i doe now at the length offer vnto thy view ( christian reader ) the whole treatise of case-divinitie , so farre as the author proceeded in the deliuerie thereof before his death . if thou hast bin longer held in expectation thereof , then either thy selfe desiredst , or was meete , i must intreat thy fauourable interpretation of my forbearance , partly in regard of many priuate distractions , and sundrie occurrents wherewith i was detained from this dutie , and partly also in respect of my desire to publish it in such sort to thy contentment , that it might afterward require no further filing or forbishing by secondarie corrections . wherein , notwithstanding mine endeauour to the contrarie , my hope hath beene in part preiudiced , by reason of some faults escaped in the printing , through want of carefull attendance on the presse in my necessarie absence . the principall i haue noted in a table before the first booke , and the other of lesser moment , i commend to thy priuate pardon . touching the treatise it selfe , i haue dealt as faithfully as i could , keeping close to the preachers owne wordes , without any materiall addition , detraction , or amplification . his methode remaines the same in the bodie of the discourse , not admitting the least alteration . onely it was thought conuenient to distinguish it into bookes according to the severall distinct parts , the bookes into chapters , the chapters that were most capable of diuision into sections ; and my meaning therein was , to helpe the memorie of the reader , and to avoid tediousnes the daughter of longsome discourses . now if in the perusing , thou either find any thing amisse , or thy selfe haply not fully satisfied in particular ; then remember what is the lot of learned mens workes which are scripta posthuma ( wherof these latter times haue yeelded many examples ) to be left after a sort , naked and imperfect , when the authors themselues are gone , who might haue brought them to perfection . consider againe , that in regard of the weight of this worthy argument , it were much better kindely & thankfully to accept and inioy these labours , howsoeuer imparted , then by their suppressing to be wholly depriued of such a benefite . and withall rest with me in hope , that as himselfe hath first traced the way , and walked by the bankes of this maine sea , so others vpon this occasion , will be incouraged to attempt the like course , or at least to enlarge this worke by addition of more particulars . meane while , not doubting of thy christian acceptance of my paines for thy good , i commend them to thy loue , thy selfe vnto god and the word of his grace . eman. coll. novemb. . . thine in christ iesus , tho. p. a table of the summe or contents of the whole treatise , both for heades and number of the questions . the first booke . the preface touching the ground and order of the treatise . pag. . chap. i. of confession , and the degrees of goodnesse . chap. ii. of the nature and differences of sinne. chap. iii. of the subiection and power of conscience . chap. iv. of the distinction of questions , or cases . chap. v. of the first maine question touching man simply considered , viz. what a man must doe that he may come into gods fauour , and be saued ? concerning humiliation . . what if a man humbling himselfe , cannot call to minde all , or the most of his sinnes ? . what the man must doe , who finds himselfe hard hearted , and of a dead spirit , &c. . whether he that is more grieued for losse of his friend , then for the offence of god by his sinne doth truly humble himselfe ? concerning faith. . how a man may truly applie christ , with all his benefits vnto himselfe ? . when doth a man beginne to beleeue in christ ? concerning new-obedience . . how may a man frame his life to liue in new-obedience ? . how may a man doe a good worke ? chap. vi. of the second maine question , viz. how a man may be in conscience assured of his owne saluation ? chap. vii . of the third maine question , viz. how a man beeing in distresse of minde , may be comforted ? . what is distresse of minde ? . what is the generall remedie of all distresses ? chap. viii . of the first speciall distresse arising of a diuine tentation . what is the remedie thereof ? chap. ix . of the second speciall distresse , arising from outward afflictions . . how the trouble of minde arising of afflictions , may be remedied ? . how the minde of the partie distressed may be staied , whē the lord deferres deliuerāce ? what is a man to do● , that findès no ende of this afflictions till death ? . how may a man be able to indure with comfort the pangs of death ? how may a man in this life , haue a true taste of eternall happinesse ? how a man may truly discerne whether the ioy of the spirit be in him , yea or no ? . how the minds of such persons are to be staied , as are possessed by the deuill , or feare possession ? . what they may doe , whose houses are haunted and molested by wicked spirits ? chap. x. of the third speciall distresse , arising of the tentation of blasphemies . what is the true remedie of this tentation ? chap. xi . of the fourth speciall distresse , arising from a mans owne sinnes . . how the violent distresse of minde , arising from our owne sinnes , is to be cured ? . how the moderate distresse , arising of the same cause , is to be remedied ? chap. xii . of the fift speciall distresse , arising from a mans owne bodie . quest. . how the bodie should trouble or annoy the minde ? . what is the nature and worke of melancholy ? . whether there be any difference betweene the trouble of conscience and melancholy ? . what is the way to cure melancholy ? . how the minde troubled by strange alterations incident vnto the bodie , may be cured ? the second booke . chap. i. of the order of the questions . chap. ii. of the godhead . quest. . whether there be a god ? . whether iesus the sonne of mar●e , be the son of god ? chap. iii. of the scriptures . whether the scriptures be the true word of god ? chap. iv. of religion , and the knowledge of god. quest. . what is that religion that is due vnto the true god ? . how god is to be conceiued in our mindes , when we worship him ? chap. v. of the inward worship of god. quest. how god is to be worshipped and serued ? chap. vi. of the outward worship of god , and first of praier quest. . how may a man make a lawfull and acceptable praier ? . whether a man may lawfully make imprecations ? . what be the particular circumstances of praier ? . the voice . whether a voice or words , are to be vsed in praier ? whether it be lawfull , when we pray , to read a set form● of praier ? . the gesture . what kinde of gesture is to be vsed in prayer ? . the place . in what place must we pray ? . the time . what are the times , in which men are to make praiers vnto god ? . how their mindes may be pacified , which are troubled with sundrie accidents in their prayers ? . chap. vii . of the hearing of the word preached . quest. . how any man may profitably heare the word ? . how they are to be comforted , who after long hearing , profit little or nothing at all ? chap. viii . of the sacraments in generall . quest. whether sacraments ministred by heretikes , idolaters , and vnsufficient ministers , be sacraments or no ? chap. ix . of baptisme . quest. . whether baptisme be necessary to saluation ? . whether godfathers and godmothers be necessary ? what duty they are to performe to the party baptized ? whether children baptized come to be of spirituall kindred , with the whole church , by reason of their godfathers and godmothers ? whether , if spirituall kindred be contracted by baptisme , it can be a ●●st impediment of mariage , &c. . whether children of excommunicate persons haue right to baptisme ? whether children borne in fornication haue right to baptisme ? . how men of yeares may make a right vse of their baptisme ? . whether a man falling into sinne after baptisme , may haue any benefite of his baptisme ? chap. x. of the lords supper . quest. . how farre forth men haue libertie to vse or not to vse the lords supper ? . how a man may rightly vse it to his comfort and saluation ? in preparation . what , if after preparation he find himselfe vnworthy ? whether a man should come fasting to the supper , or no ? whether persons that be in sure of law may come ? in receiuing . what if a man after often receiuing , doubteth whether he hath faith or no ? what is to be done in case of hardnes of heart , at the instant of receiuing ? after receiuing . what is he to doe , that after receiuing findes no comfort ? chap. xi . of adoration . quest. . to what things is adoration due , and in what manner ? whether adoration be due to wicked spirits ? what adoration is due to good angels ? to liuing men ? ibid. to saints departed ? to images ? ibid. chap. xii . of confession before the adversarie . quest. . whether confession of faith be necessarie , and when ? . whether it be lawfull for a man being vrged , to goe to idoll-seruice , and heare masse , so as he keepe his heart to god! . whether any man , specially a minister , may with good conscience flie in persecution ? and if he may flie , when ? whether a man that is imprisoned , may breake prison ? chap. xiii . of an oath . quest. . what is an oath ? whether an oath , taken by creatures , be a true oath , and to be kept ? whether an oath by false gods be a true oathe ? how can god sweare by himselfe , seeing none can witnesse vnto him ? . how an oathe is to be taken in a good and godly manner ? whether in the forme of an oath , a man may not sweare directly by creatures , and indirectly by god ? . how farre forth doth an oath bind , and is to be kept ? whether a man is bound to keepe an oath taken by false gods ? whether a man is bound to keepe that oathe , vpon taking whereof there ensueth damage ? whether an oath extorted by fraud , bindeth ? whether a compulsory oath bindeth ? . when an oath doth bind , and when not ? when doth a man commit periurie ? whether the breach of a locall statute , wherevnto a man is bound by corporall oath , be periurie ? whether it be lawful to exact an oath of him , that will forsweare himselfe ? chap. xiv . of vowes . quest. . what a vowe is ? . whether a vowe in the new testament be any part of gods worship ? . when a vow made bindeth , and when not ? whether iephte vpon his vowe did offer his daughter in sacrifice ? . whether monasticall vowes doe binde or no ? chap. xv. of fasting . quest. . what is a religious fast ? . how a religious fast is to be obserued ? touching the manner of fasting . how long must the fast continue ? whether a man may eate in the time of a solemne fast ? whether all be bound to keep the forme prescribed , in the day of a solemne fast ? . whether popish fasts be lawfull ? chap. xvi . of the sabboth day . quest. . whether it be in the libertie of the church of god vpon earth , to alter the sabboth from the seuenth day to any other ? . how the sabboth of the new testament is to be observed ? whether we may not lawfully use recreations , on the sabboth day ? whether men vpon occasion , may not doe a work of their callings , in the morning or euening of the sabboth ? . when the sabboth doth beginne ? the third booke . chap. i. of the nature and differences of vertue , and the order of the questions . chap. ii. of prudence . quest. . how men are to practise prudence ? . whether a man may with good conscience vse policie in the affaires of this life ? chap. iii. of clemencie . quest. . how a man may carrie himselfe in respect of iniuries and offences done vnto him ? how ought a man to forgive an iniurie ? whether a man may defend himselfe by law ? how a man is to defend himselfe by law ? whether may a man defend himselfe by force ? when may he defend himselfe by force ? whether may he reskue himselfe , or others by combate ? . when anger is lawfull , and when vnlawfull ? . what is the remedie of vniust anger ? chap. iv. of temperance . in the vse of riches . . how farre a man may with good conscience desire and seeke riches ? . how a man may with good conscience , possesse and vse riches ? whether a man may voluntarily giue away all , and liue vpon almes , in fasting and prayer ? in the vse of meate and drinke . . whether there be any difference in the vse of meat and drinke , now in the time of the new testament ? whether we may with good conscience eate flesh at times forbidden ? . how we may eate and drinke to the glorie of god , and our owne comfort ? what rule of moderation is to be obserued of euery one , in eating ? in the vse of apparell . . whether ornaments of gold , siluer , pretious stones , silks and velvets , &c. may not lawfully be vsed ? . what is the right and lawfull vse of apparell ? how shall we know what is necessarie for euery person and state ? how a man may fit his apparell in comely and decent manner ? whether a man may not take vp a forren fashion of attire , and vse it ? whether may we not labour to couer a deformitie in the bodie ? what measure is to be obserued in vsing outward ornaments ? what is the spirituall vse of apparell ? in the vse of pleasures and recreations . . whether recreation be lawfull for a christian man ? . what kindes of recreations are lawfull and conuenient , and what not ? . how we are to vse recreations ? chap. v. of liberalitie . quest. . what persons are to giue almes ? whether the wife may giue almes , without consent of her husband ? . to whome must almes be giuen ? whether we may giue to beggars ? whether we ought to put a difference betweene person and person , in giuing almes ? . how much releefe must euery man giue ? . how many waies must a man giue ? . how almes are to be giuen , that they may please god ? whether giuing of releefe be meritorious and satisfactorie ? what is the right fruite of almes-giuing ? chap. vi. of iustice. quest. . what is the iudgement that one is to giue and hold of another ? how a man may with good conscience giue iudgement of himselfe ? . how one ought to honour another ? what honour is due to superiours ? to equalls ? to inferiours ? ibid. to a mans owne selfe ? &c. &c. &c. the table of the texts of scripture . chapter . verse . page . genesis .     exodus .     leviticus .     numbers .     deuteron .     ● . . . iudges .     . &c. ioshua .     ruth .     i. sam.     ii. sam.     ● . & . i. king.     ●… ii. king.     〈◊〉 . & . ii. chron.     ●… ezra .     psalmes .     & .   ●… . &c. ●     &c. . . proverbs .     . eccles.     . canticles .     esay .     ieremie .     & &c. dan.       zachariah .     habbac .     malachi .     math.             &   &         .     .   marke .     luke .     . . .   .     . iohn .     , &   actes .       . . . & . .       romanes .         . &         .   .   ibid.     vlt.   . cor.             vlt. . . cor.     . galat.       ephes.       philip.     .     coloss.     . thess.         . thessal .     . tim.                       , , . tim.     titus .     hebr.     iames.       〈◊〉     . peter .     . peter .     . iohn .       , . apocal.     the first booke of the cases of conscience , concerning man simply considered in himselfe without relation to an other . the preface declaring the ground and order of the treatise following . isaiah , . . the lord god hath giuen me a tongue of the learned , that i should know , to minister a word in due time , to him that is wearie . in that part of the prophecie which goes before , the holy ghost setteth downe and foretelleth the calling of the gentiles , which was to beginne at the death of christ , and from thence to continue vnto this day , and so consequently to the ende of the world . in the former verses of this chapter , there is mention made of the reiection of the iewes ; i meane not a generall , but a particular rejection , namely then , when they were in affliction in the daies of isaiah . now in this , and so in all other prophecies of the like kind , which intreat of this point ; christ himselfe is brought in , speaking in his owne person ; and the words of this chapter from the beginning , to this present verse and the rest that follow , are the words of christ the mediatour . in the verses going before , he disputes the case of their rejection , and and the summe of the whole disputation is : that either he or they themselues were the causes thereof ; but he was not the cause , & therfore they themselues by their sinnes . the reason , whereby he prooues that they themselues were the cause , is framed in this sort . you iewes cānot bring any writing or bill of diuorce , to shew that i rejected you : therfore i appeale euen to your owne consciences , whether you haue not brought this iudgement vpon your selues , by your iniquities . vers . . on the other side , the reasō why god was not the cause is : because he for his part called them in great mercie and ioue : but when he called they would not obey . ver . . now in the ende of the second verse , is contained an answer to a secret reply , that some obstinate iewe might make after this manner : god hath not nowe the like power in sauing and deliuering vs , as he hath had in form●r times : therefore we cannot hope or expect any deliuerance from him , and howe then shall we doe in the meane while ? to this the lord himselfe makes answer , ver . , , . that his hand is not shortned , nor his power lessened in regard of greater workes , much lesse in respect of their deliuerance ; and though the present affliction which they indured , was great and tedious , yet they were not to be ouermuch dismayed in themselues , but rather to be comforted : because god had giuen him the tongue of the learned , to minister a word in season to the wearie and distressed , and consequently , that he had power to case and refresh that their wearines and affliction . in this text then , there is set downe one principal dutie of christs propheticall office , by allusion to the practises of the prophets in the old testament , especially those which belonged to the schooles of elias and elizeus , who are here tearmed , the learned . and out of the words thereof , one speciall point of instruction may be gathered , namely , that there is a certaine knowledge or doctrine reuealed in the word of god , whereby the consciences of the weake may be rectified and pacified : i gather it thus . it was one speciall dutie of christs propheticall office , to giue comfort to the consciences of those that were distressed , as the prophet here recordeth . now as christ had this power to execute and performe such a dutie , so he hath committed the dispensation therof to the ministers of the gospel . for we may not thinke that christ in his owne person , ministred and spake words of comfort to the wearie , in the times of the prophets , because he was not then exhibited in our nature ; and yet he did then speake , but how ? in the persons of the prophets . so likewise , because christ now in the new testament , speaks not vnto the afflicted in his owne proper person , it remaineth therfore , that he performes this great worke in the ministerie of pastours and teachers vpon earth , to whom he hath giuen knowledge , and other gifts to this ende and purpose . there must needes therefore be a certen and infallible doctrine , propounded and taught in the scriptures , whereby the consciences of men distressed , may be quieted and releeued . and this doctrine is not attained vnto by extraordinarie reuelation , but must be drawne out of the written word of god. the point therfore to be handled is , what this doctrine should be ? it is not a matter easie and at hand , but full of labour and difficultie : yea very large , like vnto the maine sea : i will onely ( as it were ) walke by the banks of it , and propound the heads of doctrine , that thereby i may , at least , occasion others , to consider & handle the same more at large . that i may proceede in order : first , i am to lay downe certaine grounds or preambles , which may giue light and direction to the things that follow : and in the next place , i will propound and answer the maine and principall questions of conscience . chap. i. of the two first grounds of cases , confession , and the degrees of goodnes . the grounds or preambles are especially foure . the first , touching confession . the second , touching the degrees of goodnesse in things and actions . the third , touching the degrees of sinne. the fourth and last concerning the subiection and power of conscience . of these in order . sect. . the first ground is , that in the troubles of conscience , it is meete and conuenient , there should alwaies be vsed a priuate confession . for iames saith , confesse your faults one to another , and pray one for another , thereby signifying that confession in this case , is to be vsed as a thing most requisite . for in all reason , the physitian must first know the disease , before he can applie the remedie : and the griefe of the heart will not be discerned , vnlesse it be manifested by the confession of the partie diseased ; and for this cause also in the griefe of conscience , the scruple , that is , the thing that troubleth the conscience must be knowne . neaerthelesse in priuate confession , these caueats must be obserued . first , it must not be vrged , as a thing simply or absolutely necessarie , without which there can be no saluatiō . againe , it is not fit that confession should be of all sinnes , but onely of the scruple it selfe , that is , of that or those sinnes alone , which do trouble and molest the conscience . thirdly , though confession may be made to any kind of m●n , ( confesse one to another , saith iames , ) yet is it especially to be made to the prophets and ministers of the gospell . for they in likelyhood , of all other men , in respect of their places and gifts , are the fittest and best able to instruct , correct , cōfort , & en●orme the weake & wounded cōscience . lastly , the person to whome it is made , must be a man of trust & fidelity , able & willing to keepe secret things that are reueiled , yea to burie thē ( as it were ) in the graue of obliuion , for loue couereth a multitudeof sinnes . sect. . the next ground is touching the degrees of goodnes in humane things and actions . goodnesse in things is twofold ; vncreated and created . vncreated is god himselfe , who neuer had beginning , and who is goodnesse it-selfe , because his nature is absolutely and perfectly good , and because he is the author and worker thereof , in all things created . created goodnes , is that whereby the creature is made good ; and it is nothing els , but the fruit of that goodnesse , that is essentially in god. now the degrees thereof are these . there is a generall or naturall goodnesse in creatures , & a more speciall or morall goodnesse . generall goodnesse is that , whereby all creatures are accepted and approoued of god , by whome they were both created & ordained . thus euery creature is good , partly by creation , and partly by ordination . by creation it is , that the substance of each creature , as of the sunne , the moone , the earth , water , meate , drink , &c. is good , hauing the beeing thereof from god. hence also the essentiall properties , quantities , qualities , motions , actions and inclinations of the creatures , in themselues considered , with all their euents , are good . by the same generall goodnesse also , euen the deuill himselfe and his actions , as he is a substance , and as they are actions , hauing their beeing from god , are good . things againe doe take vnto them the condition of goodnesse , not onely by creation , but also by gods ordination , whereby they are directed and appointed , to some certen vses & endes . thus the euill conscience , hel , & deathare good , because they are ordained of god , for the execution of his iustice , howsoeuer in themselues & to vs they be euill . besides this generall and naturall goodnesse , there is also a speciall or morall goodnes properly so called : and it is that , which is agreeable to the eternall and vnchangeable wisdome of god , reuealed in the morall law , wherin it is commanded ; and things as they are therein commanded to be done by god , are good morally . now of actions morally good , there be two degrees : for they are either good in themselues alone , or good both in themselues , and in the doer . in themselues alone some things be morally good : for example , when a wicked man giues an almes , it is a good worke onely in it selfe , but not good in the doer , because it is not done in faith , and from a good conscience : and so are all the vertues of the heathen , morally good in themselues , but they are not good in heathen men : for in them they are but * beautifull sinnes . the next degree of goodnesse is , whereby things and actions are both good in themselues , and in the doer also . of this sort were the praiers and almes of cornelius good in themselues , and in him also , because he was a beleeuer . now opposite to things and actions morally good or euill , are actions and things of a middle nature , commonly tearmed indifferent , which in themselues being neither good nor euill , may be done or not done without sinne ; in themselues i say , for in their circumstances , they are and may be made either euill or good . and here we must remember , to put a difference betweene conueniencie , and inconuenience , which ariseth from the nature of indifferent things . conueniencie is , when a thing or action is so fitted to the circumstances , and the circumstances fitted to it , that thereby it becomes a thing conuenient . on the other side , inconuenience is , when the thing or action is done in vnmeete circumstances , which bring some hurt or losse to the outward man , or stand not with decencie : and therefore doe make it to be inconuenient . and by this that hath been said , we may discerne , when an action is good , euill , indifferent , conuenient , or inconuenient . chap. ii. of the nature and differences of sinne. the third ground , is touching the degrees or differences of sinne. and here we must first of all search , what is sinne properly , and what is properly a sinner . sect. . sinne in his proper nature ( as saint iohn saith ) is an anomie , that is , a want of conformitie to the lawe of god. for the better vnderstanding whereof , we must know , that there were in adam before his fall , three things not to be seuered one from the other : the substance of his bodie and soule : the faculties and powers of his bodie and soule : and the image of god consisting in a straightnes , and conformitie of all the affections , and powers of man to gods will. now when adam falls , and sinnes against god , what is his sinne ? not the want of the two former , ( for they both remained , ) but the very want , and absence of the third thing , namely , of conformitie to gods will. i make it plaine by this resemblance ; in a musicall instrument , there is to be considered , not only the instrument it selfe , and the sound of the instrumēt , but also the harmony in the sound . nowe the contrarie to harmonie , or the disorder in musicke , is none of the two former , but the third , namely the discord , which is the want or absence of harmonie , which we call disharmonie . in the same manner , the sinne of adam , is not the absence either of the substance , or of the faculties of the soule and the bodie , but the want of the third thing before named , & that is , conformitie or correspondencie to the will of god , in regard of obedience . but some may say : the want of conformitie in the powers of the soule , is not sinne properly : because in sinne , there must bee not onely an absence of goodnesse , but be some twentie or thirtie yeares : yet the partie offending , doth not therefore cease to be a sinner . now then i demaund , what is the very thing , for which he is named and tearmed still a sinner in the time present , the offence beeing past ? the answer is , that euery actuall sinne , beside the three former , must be considered with a fourth thing , to wit , a certaine staine , or blotte , which it imprints and leaues in the offender as a fruit , and that is an inclination , or euill disposition of the heart , wherby it becomes more apt & prone to the offence done , or to any other sinne . for looke as the dropsie man , the more he drinks , the drier he is , and the more he still desires to drinke : euen so a sinner , the more he sinnes , the apter is he to sinne , and more desirous to keepe still a course in wickednes . and as a man that lookes vpon the sunne , if he turne his face away , remains turned vntill he turne himselfe againe : so he that turnes from god by any sinne , makes himselfe a sinner , and so remaines , vntill he turne himselfe againe by repentance . thus dauid was a sinner , not onely in the very act of his adulterie & mur●… ther : but euen when the act was done●… past , he remained still a murtherer and 〈◊〉 dulterer ; because a new , or rather a re●… pronenesse to these , and all oth●… tooke place in his heart by his fal●… strength , till he turned to god by●… vpon the admonition of the pro●… thing then , whereby a sinner is tearmed a sinner , is the fault together with the fruit thereof , namely , the blot imprinted in the soule , so oft as men doe actually offend . the vse of this doctrine touching sinne , is twofold . first , by it we learne and see what is originall sinne , wherby an infant in the first conception and birth is indeed a sinner . euery infant must be considered as a part of adam , proceeding of him and partaking of his nature : and therby it is made a sinner , not onely by imputation of adams offence , but also by propagation of an apt●esse , and pronenes vnto euery euill , receiued together with nature from adam . and thus ought we to conceiue originall sinne , not to be the corruption of nature alone , but adams first offence imputed , with the fruit thereof the corruption of nature , which is an inclination vnto euery euill , deriued together with nature from our first parents . secondly ; by this we are taught , to take heed of all and euery sinne , whether it be in thought , word , or deed : because the committing therof , though in respect of the act it passeth a●… in the doing , yet it breedeth and in●…seth a wicked disposition in the heart , ●…h beene said ) to the offence done , or a●… sinne . men deceiue themselues , that ●…the euill of sinne , to be only in the ●…ng & to goe no further ; wheras in●… offence hath a certen blot going with it , that corrupteth the heart , and causeth man to delight and lie in his offence , which lying in sinne is a greater cause of damnatiō , then the very sin it selfe . this therfore must admonish vs , to take heed least we continue in any sinne , and if it fall out , that through infirmitie we be ouertaken by any tentation , we must labour to rise again , and turne from our sinne to god , by new and speedy repentance . sect. . thus much of sinne it selfe . now follow the differences thereof , which are manifold . the first sort are to be gathered from the causes and beginnings of sinne in man , which are threefold , reason , will , and affection . the differēces of sinne in respect of reason are these , first , some are sinnes of knowledge , some of ignorance . a sinne of knowledge is , when a man offends against his knowledge , doing euill when he knoweth it to be euill : and this is greater then a sinne of ignorance , for he that knoweth his masters will , and doth it not , shall be beaten with many stripes . a sinne of ignorance is , when a man doth euill , not knowing it to be euill . thus paul was a blasphemer , an oppressour , and persecuted the church of christ ignorantly , and in a blinde zeale , not knowing that which hee did to be euill . nowe by ignorance here i meane , an ignorance of those things which ought to be knowne ; and this is twofold : simple , or affected . simple ignorance is , when a man after diligence and good paines taking , still remaines ignorant : this ignorance will not excuse any man , if it be of such things as he is bound to know : for it is said , he that doth not his masters will , by reason he knew it not , shall be beaten with stripes , though fewer . and in this regard , euen the heathen which knew not god , are inexcusable , because they were bound to haue known him . for adam had the perfect knowledge of god imprinted in his nature , and lost the same through his owne default , for himselfe and his posteritie . and it is the commandement of god , whereunto euery man is boūd to performe obedience , that man should know him , that is , his will and word . but some may say then , how can any man be saued , seeing euery man is ignorāt of many things which he ought to know ? an. if we know the groūds of religion , & be careful to obey god according to our knowledge , hauing withall a care and desire , to increase in the knowledge of god and his will , god will hold vs excused : for our desire and indeauour to obey , is accepted for obedience it selfe . and the greater this simple ignorāce is , the lesser is the sinne . for hereupon it was , that peter lessened , and ( in some sort ) excused the sinne of the iewes , in crucifying christ , because they did it through ignorance : and so doth paul his sinne in persecuting the church , when he alleadgeth , that it was done ignorantly in vnbeleefe . but howsoeuer this sinne by such meanes may be lessened , yet remaines it still a sinne worthie condemnation . affected ignorance is , when a man takes delight in his ignorance , and will of purpose be ignorant : not vsing , but contemning the meanes , wherby to get and increase knowledge : and that carelessely and negligently , because he will not leaue sinne which he loueth , nor forsake the euill trade of life , wherin he delighteth . this is the sinne of those , whereof iob speaketh , who say vnto god , depart from vs : for we desire not the knowledge of thy waies . and of whome dauid complaineth , that they flatter themselues in their owne eyes , and haue left off to vnderstand , and to doe good . this ignorance is damnable and deuilish : it excuseth no man , but doth rather aggrauate and increase his sinne : yea it is the mother of many grieuous enormities . againe , ignorance is twofold : of the a law , or of the thing the law requireth . ignorance of the law is , when a man knowes not the law of god writtē , nor the law of nature . this ignorance may somewhat lessen the sinne , but it excuseth no man : because it is naturall , and euery man is bound to know the law. ignorance of the thing the law requireth , is the ignorance of the b fact : and that is either with the fault of the doer , or without the fault . faultie ignorāce , is the ignorance of a fact , which he might haue preuēted . as whē a mā in his drunkēnes killeth another : in this fact , not knowing what de doth , he also knoweth not that he hath offended : & yet because he might haue preuented his drunkennes , therfore he is faultie , and sinneth . faultlesse ignorance is , when a fact is done , which could not be either knowne , or auoided before hand . for example : if a man be ●opping a tree , and his axe head fall from the helve , out of his hand , and kills another passing by ; here is indeede manslaughter , but no voluntarie murther : because it was a thing that could not be auoided , and did not fall out through his default . and this ignorance is excusable . the second fountaine of sinne , is the will , from whence arise these three differences of sinnes : some are from the will immediately , some besides the will , and some are mixt , partly with the will , and partly against the will. sinnes proceeding from the will , are properly tearmed voluntarie ; such as the doer mooued by his own wil commits , though he know them to be euill . and here , the more free the wil is , the greater is the sinne : for wil added to knowledge , makes the sinne the greater . vnder voluntarie sinnes , are comprehended all such , as proceede from stirred affections ; as when a man tells a lie for feare , or striketh another in anger : and the reason is because these offences , though they are not done vpon deliberation , but arise from the violence of affection , yet they doe not exclude consent . hither also we may referre , sinnes committed by compulsion : as when a man is forced to denie his religion , his offence in deede and in truth is voluntarie , ( though some otherwise think it to be a mixt action ) for compulsion doth not reach to the will , but to the outward man , and serues to draw forth a consent : and and when consent is yeelded , he denies his religion voluntarily : for the will cannot be constrained . in the next place , sinnes beside the will are such , as are neither directly from the wil , nor against it . of this sort are the first sudden motions vnto sinne , conceiued in the heart with some inward pleasure and delight : and these are truly sinnes , though in respect little sinnes , condemned in the last commandement . and they are not from the will , because they goe without and before consent : neither yet are they against the will , because then the heart would not take delight in them . here by the way , we are to note , against the doctrine of the papists , that all sinnes are not voluntarie : for whatsoeuer wanteth conformitie to the law of god , is sinne , whether it be with consent of will or no. but many such desires and delights , arise suddenly in the heart of man , which are not according to the law of god , and haue no consent or approbation of will. in like manner , whē one man kils another , thinking that he killeth a wild beast : if the same man remembreth afterwards what he hath done , and is not grieued for the fact : in this case he hath sinned , because his not grieuing , is offensiue vnto god , though the fact were meerely besides his will. mixt sinnes are partly from the will , partly against it . of this sort are the workes of the man regenerate , which are done partly with his will , and partly against his will beeing partly good , and partly euill . the reason hereof is this . there are in man after regeneration , two contrarie grounds or beginnings of actions : to wit , naturall corruption , or the inclination of the minde , wil , and affections , to that which is against the law , called the flesh ; and a created qualitie of holines , wrought in the said faculties by the holy ghost , tearmed the spirit . and these two are not seuered , but ioyned and mingled together , in all the faculties and powers of the soule . now betweene these , there is a continuall combate , corruption fighting against grace , & grace against corruptiō . hence it is , that there beeing euen in one & the same wil trarie inclinatiōs , there must necessarily flow from the man regenerate , contrary actions ; the flesh in euery action , willing that which is euill , and the spirit on the otherside , that which is good . this paul confessed and acknowledged , vpon his owne experience , after his conuersion , when he said , to will is present with me , but i find no meanes [ perfectly to do ] that which is good . again , i delight in the law of god , concerning the inner man , but i see an other law in my members , rebelling against the law of my minde , and leading me captiue to the law of sinne , which is in my members . the third ground or fountaine of sinne in man , is affection , from whence doe proceede two kinds , namely , sinnes of infirmitie , and sinnes of presumption . sinnes of infirmitie are such , as proceede from the sudden passions of the minde , and the strong affectiōs of the heart : as from hatred , griefe , anger , sorrow , & such like . these sinnes are commonly thought to be in all men : but the truth is , they are properly incident to the regenerate . for infirmitie cannot be said properly to be in them , in whome sin hath firmitie or strength , and where there is no power of grace at all . againe , the man that is regenerate , sinneth not neither when he would , because he is restrained by the grace of god that is in him : nor in what manner he would , partly because he sinneth not with al his heart , the strength of his flesh beeing abated by the spirit ; and partly , for that beeing fallen , he lies not still , but recouers himselfe by speedy repentance . an euident argument , that the sinnes whereinto he falleth , are not presumptuous , but are ordinarily of weaknes and infirmitie . sinnes of présumptiō are such , as proceed from pride , arrogancy , wilfulnes , and hautines of mans heart . against these dauid praieth , saying , let not presumptuous sinnes haue dominion ouer me . and of them there be three degrees . the first is : when a man wilfully goeth on in his sinnes , vpon an erronious perswasion of gods mercie , and of his owne future repentance ; this is the sinne of most men . the second is , when a man sinneth wilfully , in contempt of the law of god : this is called by moses , a sinne with a high hand , & the punnishment thereof was , by present death to be cut off from among the people . the third , when a man sinneth , not onely wilfully and contemptuouslly , but of malice & spight against god himselfe , and christ iesus . and by this we may conceiue what is the sin against the holy ghost : which is not euery sinne of presumption , or against knowledge and conscience : but such a kind of presumptuous offence , in which true religion is renounced : and that of set purpose and resolued malice , against the very maiestie of god himselfe and christ. heb. . . sect. . now follow other differences of sinne in regard of the obiect thereof , which is the law. in respect of of the law , sin is two fold : either of commissiō or of omission . i say , in respect of the law , because god hath reuealed in his law two sorts of precepts : the one wherein some good thing is commanded to be done , as to loue god with all our hearts , and our neighbour as our selues : the other wherin some euill is forbidden to be done , as the making of a grauen image , the taking the name of god in vaine , &c. now a sinne of cōmission is , when a man doth any thing , that is flatly forbidden in the law and word of god : as when one man kills another contrarie to the law , which saith , thou shalt not kill . a sinne of omission is , when a man leaueth vnperformed , some dutie which the law requireth : as for example , the preseruing of his neighbours life , or good estate , when it lieth in his power so to doe . these also are truly sinnes , and by them as well as by the other , men shall be tried in the last iudgement . sinnes of omission haue three degrees . first , when a man doth nothing at all , but omits the dutie commanded , both in whole and in part ; as when hauing opportunitie & abilitie , he doth not mooue so much as one finger , for the sauing of his neighbours life . secondly , when a man performes the dutie inioyned , but failes both in the manner & measure therof . thus the heathen failed in doing good workes , in that the things which they did , for substance and matter were good and commendable , beeing done vpon ciuill and honest respects , and referred to the cōmon good ; yet in truth their actions were no better then sinnes of omission , in as much as they issued from corrupted fountaines , hearts voide of faith : and aimed not at the maine end , and scope of all humane actions , the honour and glorie of god. thirdly , when a man doth things in a right manner , but faileth in the measure thereof . and thus the children of god doe sinne , in al the duties of the lawe . for they doe the good things the law commādeth , in louing god & their neighbour : but they cannot attaine to that measure of loue , which the lawe requireth . and thus the best men liuing , doe sinne in euery good worke they doe , so as if god should enter into iudgement , deale with thē in the rigour of his iustice , & examine them by the strict rule of the lawe , he might iustly condemne them , euen for their best actions . and in this regard , when we pray daily for the pardon of our sinnes , the best workes we doe , must come in the number of them : because we faile , if not in substance & manner , yet at the least in the measure of goodnesse , that ought to bee in the doing of them . we must also haue care to repent vs , euen of these our sins of omission , as well as of the other of commission : because by leauing vndone our dutie , we doe oftner offend , then by sinnes committed : and the least omission is enough to condemne vs , if it should be exacted at our hands . sect. . the next difference of sinnes may be this . some are crying sinnes , some are sinnes of toleration . crying sinnes i call those , which are so hainous , & in their kind so grieuous , that they hasten gods iudgements , and cal downe for speedie vengeance vpon the sinner . of this kind there are sundry examples in the scriptures , principally foure . first , cains sinne in murthering his innocent brother abell ; whereof it was saide , the voice of thy brothers blood crieth vnto me from the earth . the next is , the sinne of sodome and gomorrha , which was pride , fulnes of bread , abundance of idlenesse : vnmerciful dealing with the poore , and all manner of vncleannesse , ezech. . & of this , the lord said , that the crie of sodome and gomorrha wa● great , and their sinnes exceeding grieuous . the third , is the sinne of oppression , indured by the israelites in egypt , at the hand of pharao , and his task-masters . the fourth , is mercilesse iniustice in wrongfull withholding , and detaining the labourers hire . now they are called crying sinnes , for these causes . first , because they are now come to their full measure and height ; beyond which god will not suffer them to passe , without due punishment . againe , the lord takes more notice , and inquires further into them , then into others , by reason that they exceede , and are most eminent where they be committed . thirdly , they call for present helpe to the afflicted and wronged , and consequently , for speedie exequution of vengeance , vpon the authors and committers of them . and lastly , because god is wont to giue ●are vnto the cryes of those , that endure so heauie measure at the hands of others , and accordingly to helpe them , and reward the other with deserued punishment . next vnto these are sinnes of toleration , lesser then the former : which though in thēselues they deserue death , yet god in his mercie shewes his patience & long sufferāce , vpon the committers thereof , either deferring the temporal punishment , or pardoning both temporall and eternall to his elect. such a sinne was the ignorance of the gentiles before christs comming : which god deferred to punish , and ( as we say ) o winked at it . more especially , there be three sorts of sinnes of toleratiō : the first is originall sin , or concupiscence , in the regenerate after regeneration , and the fruits thereof : for it is not quite abolished by regeneration , but remaines more or lesse molesting & tempting a man till death . and yet if we carrie a constant purpose not to sinne , and indeauour our selues to resist all tentations : this concupiscence of ours , shall not be imputed vnto vs , nor we condemned for it . and to this purpose the holy apostle saith , there is no condemnation to them that are in christ. yet saith he not , there is nothing worthie condemnation in them : for originall sinne remaines till death , truly deseruing damnation , though it be not imputed . the second kind of sinnes of toleration are secret , vnknowne , and hidden sinnes in the regenerate . for who can tell how of● he offendeth ? saith dauid . when a man that is the child of god , shall examine his heart , and humble himselfe euen for all his particular sinnes , which he knoweth by himselfe : there shall yet remaine some vnknowne sinnes , of which he cannot haue a particular repentance : and yet they are not imputed , when there is repētance for knowne sinnes . as for example , dauid repents of his murther & adulterie , and yet afterwards ( erring in iudgement , by reason of the corruption of the times , ) he liued to his death in the sinne of polygamie , without any particular repentance , that we heare of . in like manner did the patriarkes , who may not altogether be excused : yet they were not cōdemned therof : neither were they saued without repentance for this sinne , but god in mercie accepted a generall repētance for the same . and the like is the case of all the elect , in regard of their secret & hidden faults : for vnles god should accept of a general repentance for vnknown sinns , few or none at all should be saued . and herein doth the endles mercy of god notably appeare , that he vouchsafeth to accept of our repētance whē we repent , though not in particular as we ought to doe . neuertheles , this must not incorage , or imbolden any man to liue in his sinnes , without turning vnto god. for vnlesse we repent in particular , of all the sin● we know , not only our knowne offences , but euen our secret sinnes shall cōdemne vs. many sinnes are committed by men , which afterwards in processe of time are quite forgotten . others are cōmitted , which notwithstāding are not knowne , whether they be sins or no. and in doing the best duties we can , we offend often , & yet when we offend , we perceiue it not : & all these in the regenerate , through the mercy of god , are sinnes of toleratiō , in respect of particular repentance . the third kind of sinnes of toleration , are certaine particular facts of men not approved of in scripture , and yet remitted in respect of punishment . such was the fact of zipporah , in circumcising her child , in presence of her husband , he beeing able to haue done it himselfe , and shee hauing no calling , to doe that which she did . for though the hand of god was against him , yet was he not sick , ( as some would excuse the matter ) neither is there any such thing in the text : but it is rather to be thought , that she her selfe circumcised her sonne in hast , to preuent her husband : for the deede was done in some indignation , and shee cast the foreskin at his feete . and yet because this fact was some manner of obedience in that the thing was done which god required , ( though not in the māner that he required ) god accepted the same , & staied his hand frō killing moses . thus god accepted of ahabs humility , thogh it were in hypocrisie , because it was a shew of obedience : and for that deferred a temporall punishmēt , til the daies of his posteritie . god sent lyons to destroy the assyrians , that dwelt in samaria , for their idolatrie : yet so soon● as they had learned to feare the lord after the māner of the god of israel , though they mingled the same with their own idolatric , god for that halfe obedience , suffered thē to dwel in peace . sect. . the sixt distinction of sinnes may be this . some are sinnes against god , some against men . this distinction is grounded vpon a place in samuel : if one man sinne against another , the iudge shall iudge it : but if a man sinne against the lord , who shall plead for him ? sinnes against god are such as are directly and immediately committed against the maiestie of god. such are atheisme , idolatrie , blasphemie , periurie , profanation of the sabboth , & all the breaches of the first table . sinnes against men , are iniuries , hurts , losses , and damages ; whereby our neighbour is in his dignitie , life , chastitie , wealth , good name , or any other way iustly offended , or by vs hindred . and such actions must be considered two waies . first , as they are iniuries and hurts done vnto our neighbour : and fecondly , as they are anomies , or breaches of gods law , forbidding vs to doe them : and in this second respect they are called sinnes , because sinne is properly against god : and therefore by sinnes against man , we are to vnderstand , iniuries , losses , or damages done vnto them . in this sense , must that place in matthew be expounded : if thy brother sinne against thee , &c. sect. . the seauenth difference of sinnes , is noted by s. paul , where he saith , euery sinne that a man doth , is without the bodie : but he that commits fornication , sinneth against his owne bodie . in which place it is implyed that some sinnes are without the bodie , & some against mans owne bodie . sinnes without the bodie , are such sinnes as a man committeth , his bodie beeing the instrument of the sinne , but not the thing abused . such are murther , theft , & drunkennesse : for in the committing of these sinnes , the bodie is but a helper , and onely a remote instrumentall cause , and the thing abused is without the bodie . for example : in drunkennes , the thing abused by the drunkard , is wine or strong drinke : in theft , another mans goods : in murther , the instrument whereby the fact is committed . the bodie indeede conferres his helpe to these things , but the iniurie is directed to the creatures of god , to the bodie and goods of our neighbour . and such are all sinnes , adulterie onely excepted . sinnes against the bodie , are those in which it selfe , is not onely the instrument , but the thing abused also . such a sinne is adulterie onely , and those that are of that kind , properly against the bodie : first , because the bodie of the sinner , is both a furthering cause of the sinne , and also that thing which he abuseth against his owne selfe . secondly , by this offence , he doth not onely hinder , but loose the right , power , and propertie of his bodie , in that be makes it the member of an harlot . and lastly , though other sinnes in their kind , doe bring a shame and dishonour vpon the bodie , yet there is none that sitteth so nigh , or leaueth a blot so deepely imprinted in it , as doth the sinne of vncleannes . sect. . the eight distinction of sinnes is grounded vpon pauls exhortation to timothie : communicate not with other mens sinnes . sinnes are either other mens sinnes , or communicatiō with other mens sins . this distinction is the rather to be knowne and remembred , because it serues to extenuate or aggrauate sins committed . communication with sinne is done sundry waies . first , by counsell : thus ca●phas sinned when he gaue counsel to put christ to death . secondly , by commandement : so dauid sinned in the murther of vrias . thirdly , by consent , or assistance , rom. . . thus saul sinned in keeping the garments of them that ●●oned steuen , act. . . & . . fourthly , by prouocation : thus they sinne that prouok● others to sinne , and hereof paul speaketh when he saith , fathers must not prouoke their children to wrath , eph. . . fiftly , by negligence , or silence . this is the sinne of the minister , when men are called to reprooue sinne and doe not . sixtly , by flatterie , when men sooth vp others in sinne . seauenthly , by winking at sinnes , or passing them ouer by slight reproofe , eph. . . thus eli sinned in rebuking his sonnes , and thereby brought a temporall iudgement vpon himselfe , and his familie , . sam. . chap. and . eightly , by participation , eph. . . & thus they doe sinne , that are receiuers of the eues . ninthely , by defending another man in his sinne : for he that iustifieth the wicked , and condemneth the iust , euen they both are an abomination to the lord. sect. . the ninth distinction followeth . some mens sinnes ( saith paul ) are open before hand , some follow after . which place by some is expounded thus : some mens sinnes are kept secret , till the last iudgement , and some are reuealed in this life , before that day . this i thinke is a truth , but not the meaning of the text . for in the . verse the apostle spake of ordination , giuing charge to timothie , that he should not suddenly admit any into ecclesiasticall offices , least he did partake with their sinnes . now in this . verse , ●…e rendereth a reason thereof , saying , some mens sinnes are open before hand : that i● , some mens faults and wants are knowne , before their ordination to ecclesiasticall offices , and of such the church may know what to iudge and say . but some againe follow after , that is , they are not reuealed till after their ordination : & thus iudas his wickednes did not appeare at the first , but was reuealed after he was called to be an apostle . and thus we see , what be the differences of sinnes : touching all which , this must be held & remembred for a ground , that euery sinne , in what degree soeuer it be , is mortall of it selfe : and no sinne is veniall in it owne nature . for the wages of euery sinne is death . and , cursed is euery one , that continueth not in all things , that are written in the booke of the law , to doe them . gal. . . this ground must be holdē against the church of rome : who in her case-diuinitie , vseth to pacifie the conscience , by teaching men , that sundry sinnes are veniall . sect. . now though euery sinne of it selfe be mortall , yet all are not equally mortall : but some more , some lesse . for the better vnderstanding whereof , it is to be remembred , that in sinne there be sundrie steppes & degrees , whereby one and the same sinne , may be lessened or increased , and so become more or lesse hainous before god. if it be asked , how can this be ? i answer , that sinne may admit aggrauation , or extenuation , sundrie waies . first , by the circumstances , which are principally seauen . the first , is the subiect , or person sinning . for example : the sinne of a publike person , is more hainous , yea more mortall , then the sinne of a priuate man , because he is in eminent place , and his actions are more exemplarie and scandalous , then the actions of inferiour men . the seruant , that knowes his masters will , if he doth it not , is the greater sinner , and shall endure a greater punishment , then he that neglects the same vpon simple ignorance , matth. . . the minister and dispenser of the word , if he be vnfaithfull and vnprofitable , his offence , and consequently his punishment , is farre greater then other mens , matth. . . the second is , the obiect or partie which is offended . in this respect it was that the iewes did more hainously sinne in crucifying christ the sonne of god , the lord of glorie , then did their fathers which persequuted and killed the prophets . againe , the word of god teacheth that the iniurie that is don● vnto those whome god tenderly loueth , is farre more displeasing vnto him , then if it were done to others . he that toucheth you ( saies the prophet , meaning the iewes his chosen and beloued people ) toucheth the apple of his eye , zach. . . the man that deuiseth mischiefe against his harmelesse brother that dwelleth peaceably by him , committeth a sinne most odious vnto god and man , prov. . . psal. . . he that is called and conuerted vnto god and christ , and maketh not honest prouision for his owne , which are of his familie , is so notorious an offender , that s. paul holds him a de●ier of the faith , and worse then an insidel , . tim. . . the person that shall ralle vpon the iudge , or speake euill of the ruler of his people , is a greater transgressour of gods commandement , then he that reuileth , or abuseth an ordinarie man , exod. . . the third is , the thing done in which the offence is cōmitted . thus , to falsifie the word of god , and to prophane his worship and seruice , is much more abominable in his sight , then is the falsifying of the word of a man , or the abuse of humane lawes and ordinances . thus againe , the hurting and indamaging of the person and life of our neighbour , is a more odious offence , then is the diminishing of his goods and outward estate : and the hurt that redoundeth by our default vnto his soule , is more offensiue euery way , then the wrong that is offered vnto his bodie . the fourth , is the place where it is done . according to this circumstance , if a man shall either speake or doe any thing , that comes vnder the name of a breach of pietie or iustice , in publike place , as in the congregation , in open court , or generall assemblie , and that with publike and generall scandall : he is a greater offendour , then if he spake or did the same at home , in his house or closet . the fift is the end. in regard hereof , he that stealeth from another , that whereby he may satisfie his hunger , and saue his life , beeing driuen to extreame necessitie : offendeth in a lower and lesser degree , then the theefe that robbeth by the high way side , for this ende , to enrich himselfe by the losses of other men . the sixt is the manner how ? thus he that committeh vncleannesse in the outward act , doeth more grieuously sinne , and with greater scandall , then if he onely entertained an vncleane thought into his heart . and he that sinneth of set purpose and presumption , or of obstinate and resolued malice against god , hath proceeded vnto a higher degree of iniquitie , then if he had fallen vpon ignorance , infirmity , or disordered and distempered affection . in like manner , the sinne of the iewes , in forcing . pilate by their threatning tearmes ( as that he was an enemie to caesar , &c. ) to the vniust condemnation of christ iesus , was an higher degree , then the sinne of pilate himselfe , who yelding vnto their import●●nitie , pronounced sentence against him , ioh. . . the last is the time , which also serues to aggrauate the sinne . for ordinarie disobedience in the time of grace , and wilfull neglect of gods calling , in the aboundance of meanes , is a great deale more damnable , then the commission of sin , in the daies of ignorance and blindnesse , when the like meanes are wanting . the second way to aggrauate sinne , is by addition of sin to sin : and that is done sundry waies : first , by committing one sinne in the necke of an other ; as dauid sinned , when he added murther to adulterie . secondly , by doubling and multiplying of sinne , that is , by falling often into the same sinne . thirdly , by lying in sinne without repentance . and here it must be remembred , that men of yeares liuing in the church , are not simply condemned for their particular sinnes ; but for their continuance and residence in them . sinnes committed make men worthie of damnation ; but liuing and abiding in them without repentance , is the thing that brings damnation . for as in the militant church , men are excommunicate , not so much for their offence , as for their obstinacie ; so shall it be in the church triumphant ; the kingdom of heauen shall be barred against men , not so much for their sinne committed , as for their lying therin without repentance . and this is the manner of gods dealing with those that haue liued within the precincts of the church ; they shall be condemned for the very want of true faith and repentance . this should admonish euery one of vs , to take heed , least we lie in any sin : and that being any way ouertaken , we should speedily repent , least we aggrauate our sinne by continuance therein , and so bring vpon our selues swift damnation . thirdly , the same sinne is made greater or lesser foure waies ! according to the number of degrees in the committing of a sinne , noted by s. iames , temptation , conception , birth , and perfection . actual sinne in the first degree of tentation , is when the minde vpon some sudden motion , is drawne away to thinke euill , and withall is tickled with some delight thereof . for a bad motion cast into the mind , by the flesh and the deuill , is like vnto the baite cast into the water , that allureth and delighteth the fish , and causeth it to bite . sin in conception , is when with the delight of the minde , there goes consent of will to doe the euill thought on . sinne in birth , is when it comes forth into an action or execution . sin in perfection , is when men are growne to a custome and habit in sin , vpon long practise . for the often committing of one and the same sinne , leaues an euill impression in the heart , that is , a strong or violent inclination , to that or any other euill , as hath bin taught before . and sinne thus made perfect , brings forth death : for custome in sinning brings hardnes of heart : hardnes of heart , impenitencie : and impenitencie , condemnation . now of these degrees , the first is the least , & the last is the greatest . one and the same sin , is lesser in tentation , then in conception : & lesse in conception , then in birth : and greater in perfection , then in all the former . sect. . now from this doctrine of the increasing and lessening of sin in these respects , we may gather , that all sins are not alike or equall , as the stoicks of auncient times , and their followers haue falsely imagined . for it hath bin prooued at large , by induction of sundrie particulars , that there are degrees of sinnes , some lesser , som greater : some more offensiue and odious to god & man , some lesse . and ●hat the circumstances of time , place , person , and manner of doing , doe serue to enlarge or extenuate the sinne commited . if it be here alleadged , that sin is nothing but the doing of that , which is vnlawfull to be done , and that this is equall in all men that sinne : and therfore by consequent , offences are equall . i answer , that in euery sin , mē must not consider the vnlawfulnes thereof onely , but the reason why it should be vnlawfull : and that is properly , because it is a breach of gods law , and repugnant to his will reuealed in his word . nowe there is no breach of a diuine law , but it is more or lesse repugnant vnto the will of the lawgiuer , god himselfe . and many transgressions , are more repugnāt thereunto then fewer : for the more sin is increased , the more is the wrath of god in●lamed against the sinner vpon his due desert . if it be said againe , that the nature of sin stands onely in this , that the sinner makes an aberration from the scope or marke that is set before him , and doth no more then passe the bondes of dutie prescribed by god , and that all are alike in this respect ; the answer is , that it is a falshood to affirme , that he which makes the lesse aberration from the dutie commanded , is equall in offence to him that makes the greater . for the same sin for substance , hath sundrie steps and degrees , in respect whereof , one man becommeth a more heinous offender then another . for example , in the seauenth commandemēt when god forbiddes the committing of adultery , he forbiddeth three degrees of the same sinne ; to wit , adulterie of the heart , consisting of inordinate and vncleane affections ; adulterie of the tongue in corrupt , dishonest , and vnseemely speeches ; and the very act of vncleannesse and filthinesse committed by the bodie . now it cannot be said , that he which breakes this commandement onely in the first degree , is as great a transgressour , as he that hath proceeded to the second , and so to the third . and therefore it remaines for an vndoubted truth , that sinnes committed against the law of god are not equall , but some lesser , some greater . sundrie other distinctions there are of sinnes ; as namely , that the main sinnes of the first table , are greater then the maine sins of the second table . and yet the maine sinnes of the second , are greater then the breach of ceremoniall duties , against the first table . but this which hath beene said shall suffice . the vse of this doctrine is manifold . first , by it we learne , what the heart of man is by nature : namely , a corrupt and vncleane fountaine , out of which issueth in the course of this life , the streames of corruptions infinite in number , noysome in qualities , hainous in degrees , dāgerous in effects . for from thence doe flow , all the differences of sinnes before named , with their seuerall branches , and infinite many more , that cannot be rehearsed . this must mooue vs humbly to sue vnto god , & earnestly to entreat him , to wash vs throughly from our wickednes , & clense vs from our sinnes : yea to purge and to rinse the fountaine thereof , our vncleane and polluted hearts . and when by gods mercie in christ , apprehended by faith , our hearts shall be purified , thē to set watch & ward ouer them , and to keep them with all diligence . secondly it teacheth vs , that miserable mortal man , is not guiltie of one or more sinnes , but of many & sundrie corruptions , both of heart and life . who can vnderstand his faults ? saith dauid . now the alowance of sinne beeing death by gods ordināce , & god being iustice it selfe : answerably to the number of our offences , must we needes be lyable to many punishments , yea to death it selfe , both of the bodie and of the soule . this beeing our wofull estate , little cause is there , that any man should thinke himselfe to be in good case , or presume of gods mercie in regard of the small number of his sinnes . and much lesse cause hath he , falsly to imagine with the popish sort , that he can merit the fauour of god by any worke done by him , aboue that which the law requireth ; considering that it is impossible for him to know either the number , or the nature , or the measure of his sinnes . lastly , the consideration of this point , must be a barre to keepe vs in , that we be not too secure or presumptuous of our owne estate : for as much as we learne out of the word of god , that in respect of the multitude of our corruptions , this our life is full of much euill , and many difficulties , that wee haue whole armies of enemies to encounter with all , not onely out of vs in the world abroad , but within vs , lurking euen in our owne flesh . and vpon this consideration , that we should be at cōtinuall defiance with them , vsing all holy meanes to get the victorie ouer them , by the daily exercises of inuocation and repentance , and by a continuall practise of new obedience , vnto all the lawes and commandements of god , according to the measure of grace receiued . and so much of the third ground . chap. iii. of the subiection and power of conscience . the fourth and last ground , is touching the subiection and power of conscience . wherein we are to remember two things : what conscience is ; and what is the naturall condition of it in every man. for the first ; the name of conscience will giue light to the thing it selfe . for it signifieth a knowledge ioyned with a knowledge ; and it is so tearmed in two respects . first , because when a man knowes or thinks any thing , by meanes of conscience , he knows what he knowes & thinks . secondly , because by it , man knowes that thing of himselfe , which god also knowes of him . man hath two witnesses of his thoughtes , god , and his owne conscience ; god is the first and chiefest ; and conscience is the second subordinate vnto god , bearing witnes vnto god either with the man or against him . therefore it is nothing els but a part of the vnderstanding , whereby a man knowes what he thinkes , what he wills and desires , as also in what manner he knoweth , thinketh , or willeth , either good or euill . wherevnto this must be added , that as consciēce knowes our thoughts , wils , & actions , so it testifies thereof vnto god , either with vs , or against vs. in the second place , the naturall condition or propertie of euery mans conscience is this ; that in regard of authoritie and power , it is placed in the middle betweene man and god , so as it is vnder god and yet aboue man. and this naturall condition hath two parts : the first is the subiection of conscience to god and his word . concerning which subiection we haue this rule : that god alone by his word doth onely bind the conscience , by causing it in euerie action either to excuse for well doeing , or accuse for sinne . and this god doth properly . for first , he is the onely lord of the conscience , which created it , and gouernes it . . againe , he is the only law-giuer , that hath power to saue or destroy the soule , for the keeping & breaking of his lawes , iam. . . . and further , mans conscience is knowne to none , besides himselfe , but to god : what man knoweth the things of a man , saue the spirit of a man which is in him ? . cor. . . and it is god onely that giues liberty to the conscience , in regard of his owne lawes . vpon this it followeth , that no mans commandement or law can of it selfe , and by it owne soueraigne power bind conscience , but doth it onely by the authoritie and vertue of the written word of god , or some part thereof . and therefore if it be alleadged , that subiection is due to the magistrate for conscience sake , rom. . . the answer is at hand ; that subiection is indeede to be performed to ciuill authoritie ordained by god , and obediēce also to the lawes of the magistrate for feare of wrath , and for auoiding of punishment , but not for conscience of the said authoritie or lawes properly and directly , but for conscience of gods commandemēt , which appointeth both magistracie , and the authoritie thereof . this is it that bindes the conscience immediatly ; that by vertue of a superiour law , whereby it standeth in force , namely the law of god. the second part of the naturall condition of conscience , is the power which it hath ouer man to accuse or excuse him in respect of things done . and this is plaine by saint pauls conclusion , whatsoeuer is not of faith , that is , whatsoeuer man doth , whereof he is not certenly perswaded in judgement and conscience , out of gods word , that the thing may be done , it is sinne . more plainely : a thing may be said , not to be done of faith three waies . first , whē it is done with doubting , and vnresolued conscience , as in those that are weake in knowledge . of which sort were some in the primitiue church , who notwithstanding they heard of the doctrine of christian libertie , yet they were of opinion , that after christs ascension , there was a difference to be made of meates , and thereupon thought , they might not eate of some kind of meats . suppose now , that these persons ( by accident ) should haue been drawne to eate swines flesh , which themselues had holden a thing forbidden . these men vpon this very fact had sinned , because that which they did , was vpon an vnresolued conscience . so saith the apostle , rom. . . he that doubteth , is condemned , if he eate , because he eateth not of faith . secondly , when a thing is done vpon an erronious conscience , it is not of faith , and therefore it is a sinne . thus the masse-priest sinneth in saying masse , though he thinke in his conscience , the thing he doth , is the ordinance of god. and thus heretikes doe die heretikes , though when they die , they be fully perswaded there opinions be the truth . againe in the same manner ; put the case a man should be of opinion , that fornication , or theft , were things arbitrarie and indifferent , and hereupon his conscience should tel him he might take opportunitie , and commit either of these sinnes ; whether is this action in the partie thus perswaded , a sinne or no ? i answer , the case is plaine , that the fact is done vpon an erronious conscience , and therefore must be a sinne in the doer . for the error of the iudgement cannot take away the nature of that which is simply euill . sinne is sinne , and so remaineth notwithstanding any contrarie perswasion of the consciēce . the reason is , because though the conscience erreth and is misinformed , yet it bindeth so farre forth , as that if a man iudge a thing to be euill , either simply or in some respect , ( though falsely ) and yet afterward doth it , he hath sinned and offended the maiestie of god , as much as in him lieth . thirdly , when a thing as done with a repugning or gainsaying conscience , though vpon error and false iudgement of the conscience , it is in the doer a sinne . thus an anabaptist , that holdeth it vnlawfull to sweare , sinneth if he take an oath ; not in swearing simply , for that is gods ordinance , but because he sweares against the perswasion of his conscience . chap. iiii. of the distinction of cases . thus much touching the preambles , or grounds of this doctrine . now it remaineth that we come to the questions of conscience . these questions may be fitly deuided , according to the matter or subiect of them , which is man. now as man is considered diuers waies , that is to say , either a part ●y himselfe ; or as he stands in relation to an other , and is a member of a societie : so the questions of conscience are to be distinguished ; some concerning man simply considered by himselfe : some againe , as he stands in relation to an other . man standeth in a twofold relation : to god , or to man. as he stands in relation to god , he beares the name of a christian , that is , a member of christ , or a sonne of god , whose dutie is to know and to worship god according to his will reuealed in his word . as he stands in relation to man , he is a part of a bodie , and a member of some societie . now the questions that concerne him , as a member of a societie , are of three sorts , according to three distinct kinds of societies . for euery man is either a member of a familie , or of the church , or of the common-wealth . and answerably , some questions concerne mā as a member of a familie : some as he is a member of the church : some as he is a member of the commonwealth . in a word therefore , all questions touching man , may be reduced to three generall heads . the first whereof is , concerning man simply considered as he is a man. the second , touching man as he stands in relation to god. the third , concerning man as he is a member of one of the three societies , that is , either of the familie , or of the church , or of the commonwealth . qvestions of the first sort , concerning man simply considered in himselfe as he is a man , are especially three . the first , what a man must doe , that he may come into the fauour of god , and be saued ? the second , how he may be assured in conscience of his owne saluation ? the third , how he may recouer himselfe , when he is distressed or fallen ? of these in order . chap. v. of the first maine question touching man. i. question . what must a man doe , that he may come into gods fauor , and be saued ? for answer to this question , some groundes must be laid downe before-hand . the first is this ; that we must consider and remember , how and by what meanes , god brings any man to saluation . for looke how god saueth others ; so he that would know how to be saued , must vse the meanes whereby god saueth them . sect. . in the working and effecting of mans saluation , ordinarily there are two special actions of god : the giuing of the first grace , and after that , the giuing of the second . the former of these two works , hath x. seuerall actions . i. god giues man the outward meanes of saluation , specially the ministerie of the word : and with it , he sends some outward or inward crosse , to breake and sub due the stubbornnesse of our nature , that it may be made plyable to the will of god. this we may see in the example of the iaylour , act. . and of the iewes that were conuerted at peters sermon , act. . ii. this done , god brings the minde of man to a consideration of the law , and therein generally to see what is good , and what is euill , what is sinne , and what is not sinne . iii. vpon a serious consideration of the law , he makes a man particularly to see and know , his owne peculiar and proper sinnes , whereby he offends god. iv. vpon the sight of sinne , he smites the heart with a legall feare , whereby when man seeth his sinnes , he makes him to feare punishment and hell , and to despaire of saluation , in regard of any thing in himselfe . now these foure actions , are indeede no fruits of grace , for a reprobate may goe thus farre ; but they are onely workes of preparation going before grace ; the other actions which follow , are effects of grace . v. the fifth action of grace therefore is , to stirre vp the minde to a serious consideration , of the promise of saluation propounded and published in the gospel . vi. after this , the sixt is , to kindle in the heart , some seedes or sparks of faith , that is , a will and desire to beleeue , and grace to striue against doubting & dispaire . now at the same instant , when god beginnes to kindle in the heart , any sparkes of faith , then also he iustifies the sinner , and withall begins the worke of sanctification . vii . then , so soone as faith is put into the heart , there is presently a combat : for it fighteth with doubting , dispaire , and distrust . and in this combate , faith shews it selfe , by feruent , cōstant , & earnest inuocatiō for pardon : and after inuocation followes a strength and preuailing of this desire . viii . furthermore , god in mercie quiets and settles the conscience , as touching the saluation of the soule , and the promise of life , where vpon it resteth and staieth it selfe . ix . next after this setled assurance , & perswasion of mercy , followes a stirring vp of the heart to euangelicall sorrow , according to god , that is , a griefe for sinne , because it is sinne , and because god is offended : and then the lord workes repentance , wherby the sanctified heart turnes it selfe vnto him . and though this repentance be one of the last in order , yet it shewes it selfe first : as when a candle is brought into a roome , we first see the light before wee see the candle , and yet the candle must needs be , before the light can be . x. lastly , god giues a man grace to endeauor , to obey his commaundements by a new obedience . and by these degrees , doth the lord giue the first grace . the second worke of god tending to saluation , is the giuing of the second grace : which is nothing else , but the continuance of the first grace giuen . for looke as by creation , god gaue a beeing to man & all other creatures , and then by his prouidence continued the same beeing , which was as it were a second creation ; so in bringing a man to saluation , god giues the first grace , for example , to beleeue & repent , & then in mercie giues the second , to persevere & continue in faith and repentance to the end . and this , if we regard man himselfe , is very necessary ; for as fire without supply of matter , wherby it is fedde & continued , would soone goe out ; so vnlesse god of his goodnesse , should followe his children , and by new and daily supplies , continue his first grace in thē , they would vndoubtedly soone loose the same , & finally fall away . the second ground for the answere of this question , is taken from some speciall places of scripture , where the same is mooved and resolued . the men that were at peters sermon , being touched with the sense of their owne miserie , vpon the doctrine which had beene deliuered , as the holy ghost saies , were pricked in their hearts , and cried one to an other : men & brethren , what shall we doe ? peter mooued by the spirit of god answers them , repent , and be baptized for the remission of your sinnes . the like was the case of the iaylor , who , after that the stubbornnesse of his heart was beaten downe , by feare of the departure of the prisoners , he came trembling , and fell downe before paul and silas , and mooued this question vnto them ; sirs , what must i doe to be saued ? to whome they gaue answer , beleeue in the lord iesus , and thou shalt be saued , and thine houshold . the young man in the gospel sues to christ , and askes him , what shall i doe to be saued ? christs answers him , keepe the commandements . when he replied that he had kept them from his youth , christ tels him , that he must goe yet further , and sell all that he hath , and giue to the poore . and iohn tells the scribes and pharises , who came vnto his baptisme , and confessed their sinnes , that if they would flie from the wrath to come , they must repent , and bring forth fruits worthie amendment of life . from these places then , i frame this answer to the question in hand . the man that would stand in the fauour of god and be saued , must doe foure things : first , humble himselfe before god : secondly , beleeue in christ : thirdly , repent of his sinnes : fourthly , performe new obedience vnto god. sect. . for the first . humiliation is indeode a fruit of faith : yet i put it in place before faith , because in practise it is first . faith lieth hid in the heart , and the first effect whereby it appeares , is the abasing and humbling of our selues . and here we are further to consider three points : first , wherein stands humiliation : secondly , the excellencie of it : thirdly , the questions of conscience that concerne it . touching the first point , humiliation stands in the practise of three things . the first is , a sorrow of heart , whereby the sinner is displeased with himself , & ashamed in respect of his sinnes . the second is , a confession to god , wherin also three things are to be done : first , to acknowledge all our maine sinnes originall and actuall : secondly , to acknowledge our guiltinesse before god : thirdly , to acknowledge our iust damnation for sinne . the third thing in humiliation , is supplication made to god for mercie , as earnestly as in a matter of life and death : and of these three things we haue in scripture the examples of ezra , daniel , and the prodigall sonne , ezra . dan. . luk. . . the second point is , the excellencie of humiliation , which stands in this , that it hath the promises of life eternall annexed to it , esa. . . i dwell in the high and holy place : with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to giue life to them that are of a contrite heart . psal. . . a contrite and a broken heart , o god , thou wilt not despise . prov. . . he that hideth his sinnes shall not prosper : but he that confesseth and forsaketh them , shall finde mercie , . ioh. . . if we acknowledge our sinnes , he is faithfull and iust , to forgiue vs our sinnes , and to clense vs from all vnrighteousnes . by all these and many other places , it is manifest , that in the very instant , when a sinner beginnes truly in heart and conscience to humble himselfe , he is then entred into the state of saluation . so soone as dauid said , i haue sinned , nathan pronounceth in the name of the lord , that his sinnes were put away . and dauid himselfe saith , alluding to the former place , i said i will confesse my sinne , and loc , thou forgauest the wickednes of my sinne . when the prodigall sonne had but said , i will goe to my father , &c. euen then , before he humbled himselfe , his father meetes him , and receiues him . the third point , is touching the questions of conscience , concerning humiliation , all which may be reduced to foure principall cases . i. case . what if it fall out , that a man in humbling himselfe , cannot call to minde either all , or the most of his sinnes ? i answer ; a particular humiliation indeed is required , for maine and knowne sinnes : but yet there are two cases , wherein generall repentance , will be accepted of god for vnknowne sinnes . one is , when a man hath searched himselfe diligently , and by a serious examination , passed through all the commaundements of god , and yet after such examination and search made , his particular offences are yet hidden and not reuealed vnto him , so as he cannot call them to remembrance ; then the generall repentance is accepted . for this is answerable to the practise of dauid , who after long search , when he could not attaine to the knowledge of his particular slippes , then he addresseth himselfe to a generall humiliation , saying , who knoweth the errours of this life ? clense me , lord , from my secret faults : and vpon this , he was no doubt accepted . againe , when a man humbleth himselfe , and yet is preuented by the time , so as he cannot search his heart and life , as he would : his generall repentance will be taken and accepted of god. the truth hereof appeares in the theefe vpon the crosse , who hauing no time to search himselfe , made no speciall humiliation , yet vpon his generall confession he was accepted . now the ground of this doctrine is this ; he that truly repents of one sinne , in this case when he is preuented : is , as if he repented of all . ii. case . what must a man doe , that findes himselfe hard hearted , and of a dead spirit , so as he cannot humble himselfe as he would ? answ. such persons , if they humble themselues , they must be content with that grace which they haue receiued . for if thou be truly and vnfainedly grieued for this , that thou canst not be grieued , thy humiliation shall be accepted . for that which paul saith of almes , may be truly said in this case , that if there be a readie minde , a man shall be accepted , according to that he hath , and not according to that he hath not . iii. case . whether the party that is more grieued for losse of his friend , then for offēce of god by his sinne , doeth or can truly humble himselfe ? answ. a man may haue a greater griefe for an earthly losse , then for the other , and yet be truly greiued for his sinnes too . the reason is , because that is a bodily , naturall , and sensible losse , and accordingly sorrow for it is naturall . now the sorrow for the offending of god , is no sensible thing , but supernaturall and spirituall ; and sensible things doe more affect & urge the minde , then the other . dauid did notably humble himselfe for his sinnes , and he did exceedingly mourne for the losse of his sonne absolom , yea and more too then for his sinnes , would god i had died for thee absolom , o absolom my sonne , my sonne , &c. againe i answer , that the sorrow of the minde , must be measured by the intention of the affection , & by the estimation of the thing for which we sorrow . now sorrow for sinne , though it be lesse in respect of the intention thereof ; yet is it greater in respect of the estimation of the mind , because they which truly mourn for their sins , grieue for the offence of god , as the greatest euill of all ; and for the losse of the fauour of god , as for losse of the most excellent & pretious thing in the world . iv. case . whether it be necessarie in humiliation , that the heart should be smitten with a sensible sorrow ? answer . i. in sorrow for sinne , ther are two things : first , to be displeased for our sinns ; secondly , to haue a bodily moouing of the heart , which causeth crying and teares . the former of these is necessarie , namely , in heart to be deepely displeased with our selues : the latter is not simply necessary , though it be commendable in whomsoeuer it is , if it be in truth ; for lydia had the first , but not the second . ii. it falleth out oftētimes , that the greatnes of the grief , taketh away the sensible paine , and causeth a mummednesse of the heart , so that the partie grieueth not . iii. sometimes the complexion will not affoard teares : and in such there may be true humiliation , though with dric cheekes . sect. . the secōd thing to be done for the attaining of gods fauour , and confequently of saluatiō , is to beleeue in christ. in the practise of a christian life , the duties of humiliation & faith cannot be seuered , yet for doctrines sake , i distinguish them . in faith ther are two things required , and to be performed on our behalfe . first , to know the points of religion , and namely the summe of the gospel , especially the promise of righteousnes and life eternall by christ. secondly , to apprehend and applie the promise , and withall the thing promised , which is christ , vnto our selues ; and this is done , when a man vpon the commandemēt of god , sets down this with himselfe , that christ and his merits belong vnto him in particular , and that christ is his wisdome , iustification , sanctification , and redemption . this doctrine is plaine out of the sixt of iohn : for christ is there propounded vnto vs , as the bread and the water of life . therefore faith must not be idle in the braine , but it must take christ and applie him vnto the soule and conscience , euen as meate is eaten . the questions of conscience touching faith are these . first , how we may truly applie christ , with all his benefits vnto our selues ? for wicked men applie christ vnto themselues falsely , in presumption , but fewe doe it truly , as they ought to doe . i answer , that this may be done , we must remember to doe two things . first , lay downe a foundation of this action , and then practise vpon it . our foundation must be laid in the word , or else we shall faile in our application , and it consists of two principles . the one is ; as god giues a promise of life eternall by christ , so he giues commandement , that euery one in particular , should applie the promise to himselfe . the next is , that the ministerie of the word , is an ordinarie meanes , wherein god doth offer , and applie christ with all his benefits to the hearers , as if he called them by their names ; peter , iohn , cornelius , beleeue in christ , and thou shalt be saued . when we haue rightly considered of our foundation : the second thing is , to practise vpon it , and that is , to giue our selues to the exercises of faith and repentance ; which stand in meditation of the word , and prayer for mercie and pardon : and when this is done , then god giues the sense and increase of his grace . when lydia was hearing the sermon of paul , then god opened her heart , act. . v. . secondly , it is demaunded : when faith beginnes to breede in the heart , and when a man beginnes to beleeue in christ ? answ. when he beginnes to be touched in conscience for his owne sinnes , and withall hungers and thirsts after christ , and his righteousnes , then beginneth faith . the reason is plaine . as faith is renewed , so it is begunne ; but it is renewed when a man is touched in conscience for his sinnes , and beginnes a new to hunger after christ ; therefore when these things first shew themselues , then faith first beginnes . for these were the things that were in dauid , when he renewed his repentance . sect. . the third dutie necessarie to saluation , is repentance . in which , two things are to be considered ; the beginning , namely , a godly sorrow , which is the beginning of repentance , . corinth . . and vpon this sorrow a change , which is indeede repentance it selfe . in sorrow we consider , first , the nature of it ; secondly , the properties of it . touching the nature of sorrow , it is either inward or outward . the inward sorrow , is when a man is displeased with himselfe for his sinnes . the outward , when the heart declares the griefe thereof by teares , or such like signes . and sorrow in this case , called a godly sorrow , is more to be esteemed by the first of these , then by the second . the propertie of this sorrow , is to make vs to be displeased with our selues , for our sinnes directly , because they are sinnes , and doe displease god. if there were no iudge , no hel , nor death , yet we must be grieued because we haue offended , so mercifull a god and louing father . and as godly sorrow will make vs thus to doe , so is it the next cause of repentance , and by this is repentance discerned . the next thing in repentāce , is the change of the minde and whole man in affection , life , and conuersation . and this standeth in a constant purpose of the minde , and resolution of the heart , not to sinne , but in euery thing to doe the will of god. hereupon paul exhorteth them , to whome he wrote , to continue in the loue of god , and in the obedience of his word . barnabas when he came to antioch , and had seene the grace of god , was glad , and exhorted all , that with purpose of heart they should cleaue vnto god , or continue with the lord. so the prophet ezckiel saith , if the wicked will turne from all his sinnes , and keepe all my statutes , and doe that which is lawfull and right , he shall surely liue and shall not die . in this purpose stands the very nature of repentance , and it must be ioyned with humiliation and faith , as a third thing auaileable to saluation , and not to be seuered from them . for a man in shewe may haue many good things : as for example , he may be humbled , and seeme to haue some strength of faith ; yet if there be in the saide man , a want of this purpose and resolution not to sinne , the other are but dead things , and vnprofitable , and for all them , he may come to eternall destruction . furthermore , we must distinguish this kinde of purpose , from the minde and purpose of carnall men , theeues , drunkards , harlots , vsurers ; for they will confesse their sinnes , and be sorie for them , yea and shed some teares , wishing they had neuer sinned as they haue . in these men , indeed there is a wishing will for the time , but no setled purpose . and it is a propertie of nature to auoid euill , but to haue a constant resolution of not sinning , is a gift of grace ; and for this it is , that we must labour ; otherwise our repentance , is no true and sound repentance . sect. . the fourth and last dutie , is to performe new obedience vnto god in our life and conuersation . in this new obedience , three things are required . first , it must be a fruit of the spirit of christ in vs : for when we doe any good thing , it is christ that doth it in vs. to this purpose dauid praies vnto god , psal. . . let thy good spirit lead me forth into the land of righteousnes . and paul exhorts the galatians to walke in the spirit ; and then marke what followes ; and ye shall not fulfill the lusts of the flesh , gal. . . secondly , this new obedience must be the keeping of euery commandement of god : for as s. iames saith , he that breakes one commandement , is guiltie of all , that is , he that doth willingly and wittingly breake any commandement , and makes not conscience of some one , maketh not conscience of any , and before god he is as guiltie of all , as if he had broken all . thirdly , in new obedience , the whole man must endeauour to keepe the whole law in his minde , will , affections , and all the faculties of soule and bodie . as it is said of iosiah , that he turned to god , according to all the lawes of moses , with all his heart . this last point added to the rest is the very forme and life of new obedience , & from hence it followes ; first , that therepentant person , must not liue in the practise of any outward sinne . secondly , that there must be in him , an inward resisting and restraining of the corruption of nature , and of the heart , that he may truly obey god , by the grace of the spirit of god. the heart of ioseph was readie prest , to resist the euill request of potiphars wife . and dauid staid his affectiō from reuenging himselfe vpon shemei , when he cursed him . thirdly , that he ought to stirre vp and exercise the inward man , by all spiritual motions of faith , ioy , loue , hope , and the praise of god. now touching this point , there are . principal questions propoūded . first , how may a man frame his life to liue in new-bedience ? ans. though all the bookes of the old and new testament , are direction sufficient for a good life ; yet a more speciall answer may be made out of the same , plainly and briefly . that , there are three maine grounds or rules of new obedience . the first is laid downe by our sauiour christ , luk. . . if any man will come after me , let him denie himselfe , and take vp his crosse , and follow me . the meaning is this ; euery one that will become a scholer in the schoole of christ , and learn obedience vnto god , must deny himselfe , that is , he must in the first place , exalt and magnifie the grace of god , and become nothing in himselfe , renouncing his owne reason , will , & affections , and subiecting them to the wisdome & will of god in all things ; yea esteeming al things in the earth , euen those that are dearest vnto him , as drosse and dung in regard of the kingdome of christ. againe , he must take vp his crosse , that is , he ought alwaies to make a forehand reckoning , euen of priuate crosses and particular afflictions , and when they come , to beare them with chearefulnesse . this done , he must follow christ , by practising the vertues of meekenes , patience , loue , and obedience , and by beeing conformable to his death , in crucifying the bodie of sinne in himselfe . the second rule is propounded by paul , act. . . to beleeue all things that are written in the law and the prophets ; and that is , to hold and embrace the same faith , which was embraced by the saints and seruants of god in auncient times , and which was written by moses and the prophets . againe , in all reuerence to subiect himselfe , to the true manner of worshipping and seruing god , reuealed in his word ; and not to depart from the same doctrine and worship , either to the right hand , or to the left . the third and last rule , is to haue and to keepe faith and a good conscience , . tim. . . now faith is preserued , by knowledge of the doctrine of the law and the gospel , by yeelding assent vnto the same doctrine , beleeuing it to be true , and by a particular application of it vnto a mans selfe , specially of the promise of righteousnesse and life euerlasting , in and by christ. againe , that a man may keepe a good conscience , he must doe three things . first , in the course of his life , he must practise the duties of the generall calling in the particular ; so as though they be two distinct in nature , yet they may be both one in vse and practise . secondly , in all euents that come to passe , euermore in patience and silence he must submit himselfe , to the good will and pleasure of god. thus it is saide of aaron , that when god had destroied his sonnes , for offering vp strange fire before him , he held his peace , levit. . . and dauid shewes that it was his practise , when beeing afflicted , he saith , i was as dumbe , and opened not my mouth , because thou , lord , didst it , psal. . . thirdly , if at any time he falleth , either through infirmitie , the malice of satan , or the violence of some temptation , he must humble himselfe before god , labour to breake off his sinne , and recouer himselfe by repentance . and these three , be the principall and maine grounds of new-obedience . the second question . considering that all good works , are the fruits of a regenerate person , and are contained vnder new-obedience ; how may a man doe a good worke , that may be accepted of god , and please him ? for resolution whereof , it is to be carefully remembred , that to the doing of a good worke , sundrie things are required : whereof , some in nature doe goe before the worke to be done , some doe accompanie the doing thereof , and some againe doe follow the worke , beeing required to be done , when the worke is done . before the worke , there must goe reconciliation ; whereby the person is reconciled vnto god in christ , and made acceptable to him for it is a cleare case , that no worke of man cā be accepted of god , vnles the person of the worker be approoued of him . and the workes of men of what dignitie soeuer , are not to be esteemed by the shewe , and outward appearance of them , but by the minde and condition of the doer . againe , before we doe any good worke , we must by praier lift vp our hearts vnto god , and desire him to inable vs by his spirit to doe it , and to guide vs by the same , in the action , which we are about to doe . this did the prophet dauid oftentimes , as we may read in the psalmes , but especially in psal. . . when he saith , teach me to doe thy will , o god , for thou art my god , let thy good spirit l●●d me vnto the land of righteousnes . and oftentimes in the . psalme . teach me , o lord , the way of thy statutes , vers . . giue me vnderstanding . . direct me in the path of thy commandements . . againe , teach me iudgement and knowledge . . let my heart be vpright in thy statutes . . stablish me , according to thy promise , . direct my steppes in thy word , and let none iniquitie haue dominion ouer me . . in the doing of the worke , we are to consider two things ; the matter , and the manner or forme of doing it . for the matter , it must be a worke commanded in the word of god , either expressely or generally . for it is gods reuealed will that giues the goodnes to any worke . christ saith of the pharises , that they worshipped him in vaine , teaching for doctrines , the commandements of men . he therefore that will doe a worke , tending to the worship of god , must doe that which god commandeth . now actions expressely commanded , are the duties of the morall law ; actions generally commanded , are all such as serue to be helpes and meanes , to further the said morall duties . and here we must remember , that actions indifferent in the case of offence , or edification , cease to be indifferent , and come vnder some commandement of the morall law. to which purpose paul saith , if eating flesh will offend my brother , i will eate no flesh while the world standeth ; his meaning is , that though his eating of flesh , was a thing indifferent in it selfe ; yet in case of offence , his minde was to abstaine from it , as much as from the breach of the law of god. againe , if an action indifferent , comes within the case , of furthering the good of the commonwealth , or church , it ceaseth to be indifferent , and comes vnder commandement ; and so all kind of callings and their works , though neuer so base , may be the matter of good workes . this point is to be remembred : for it serueth to incourage euery man , of what condition soeuer he be , in the diligent performance of the duties of his calling ; as also to confute the doctrine of the popish church , which teacheth that onely almes deedes , and building or maintaining of churches and religious houses , are the matter of good works . now to the manner or forme of a good work , there is required faith. for as without faith , it is impossible to please god , hebr. . . so whatsoeuer worke is vndertaken without faith , cannot in any sort be acceptable vnto him . what faith then is required in this case ? i answer . first a general faith , whereby we are perswaded that the thing to be done , may lawfully be done ; and of this the apostle speaketh when he saith , whatsoeuer is not of faith , is sinne . secondly , a particular or iustifying faith , which purifieth the heart , and maketh it fit to bring forth a good work : for it giues a beginning to the worke , and also couers the wants and defects thereof , by apprehending and applying vnto vs , christ and his merits . againe , a good worke for the māner thereof , must be done in obedience . for knowing that the thing to be done , is commanded of god , we must haue a minde , and intention to obey god in the thing we doe , according to his cōmandement . if it be here demanded , seeing workes must be done in obedience , how , and to what part of the word we must direct our obedience ? i answer : to the law. but howe ? not considered in his rigour , but as it is qualified , mollified , and tēpered by the gospell : for according to the rigour of the lawe , which commandes perfect obedience , no man can possibly doe a good worke . furthermore , touching the maner , it must be done to good and lawfull ends . the ends of a good worke are manifold : first , the honour and glory of god. whether ye eate or drinke , or whatsoeuer ye doe , doe all to the glory of god. secondly , the testification of our thankfulnes vnto god , that hath redeemed vs by christ. the third is , to edifie our neighbour , and to further him in the way to life euerlasting , math. . . let your light so shine before men , that they may see your good works , & glorifie your father which is in heauen . the fourth is , to exercise and increase our faith & repentance , both which be much strengthned and confirmed , by the practise of good workes . fiftly , that we may escape the punishment of sinne , the destruction of the wicked : and obtaine the reward of the righteoūs , life euerlasting . this was the end that paul aymed at in the course of his calling ; to which purpose he saith , from henceforth there is laid vp for me the crowne of righteousnesse , which the lord the righteous iudge shall giue me at that day , . tim. . . sixtly , that we may be answerable to our calling , in doeing the duties thereof , and in walking as children of light , redeemed by christ iesus . when dauid kept his fathers sheepe , he behaued himselfe as a sheepheard ; but when he was annointed king ouer israell , god gaue him an heart & resolution , to carry himselfe as a king & gouernour of his people . looke then as dauid did , so ought we euen by our workes to be answerable to our callings . seuenthly , that we may pay the debt , which we owe vnto god. for we are debters to him in sundry regardes ; as we are his creatures : as we are his seruants : as we are his children : in a word , as we are redeemed by christ , and our whole debt is , our dutie of praise and thanks giuing . after the worke is done , then comes the acceptation of it . god accepts of our works diuers waies . first , in that he pardoneth the fault which comes from vs. secondly , in that he approoues his owne good worke in vs. thirdly , in that he doth giue vnto the doers of them a crowne of righteousnes and glorie , according to his promise , . tim. . . rev. . . we then , after we haue done the work , must humble our selues , and intreat the lord to pardon the wants of our workes , and say with dauid , lord enter not into iudgement with thy seruant : & with daniel , lord vnto vs belongeth open shame & confusiō , but to thee righteousnes , compassion , and forgiuenes . and the reason is plaine , because in vs there is no goodnesse , no holinesse , no righteousnes , nor any thing that may present vs acceptable in his sight : & for this cause paul saith , i know nothing by my selfe , yet am i not therby iustified . great reason then , that we should hūble ourselues before god , for our wants , and pray vnto him , that he will in mercie accept our indeauour , and confirme the good worke begunne in vs , by his holy spirit . chap. vi. of the second maine question touching assurance of saluation . ii. question . how a man may be in conscience assured , of his owne saluation ? before i come to the question it selfe , this conclusion is to be laid downe as a mayne ground ; that election , vocatiō , faith , adoption , iustificatiō , sanctification , & eternal glorification , are neuer separated in the saluation of any man , but like inseparable companions , go● hand in hand ; so as he that can be assured of one of them , may infallibly conclude in his owne heart , that he hath and shall haue interest in all the other in his due time . this is plaine by the words of s. paul , rom. . . whome he predestinate , them also he called ; whome he called , them also he iustified ; whome he iustified , them also he glorified . in which place , the apostle compares the causes of saluation , to a chaine of many linkes , whereof euery one is so coupled to the other , that he which taketh hold of the highest , must needes carrie all the rest with him . againe , amongst these linkes faith is one , a principall grace of god , whereby man is ingrafted into christ , and thereby becomes one with christ , and christ one with him , eph . . . now whosoeuer is by faith vnited vnto christ , the same is elected , called , iustified , and sanctified . the reason is manifest . for in a chaine , the two extremes , are knit togither , by the middle linkes ; and in the order of causes of happinesse and saluation , faith hath a middle place , and by it hath the child of god assured hold of his election , and effectuall vocation , and consequently of his glorification in the kingdome of heauen . to this purpose saith s. iohn , c. . v. . he that beleeueth in the sonne , hath euerlasting life . and , c. . v. . he that beleeues in him that sent me , hath euerlasting life , and shall not come into condemnation , but hath passed from death to life . this is the ground . now for answer to the question , diuerse places of scripture are to be skanned ; wherein this case of conscience is fully answered and resolued . sect. . the first place is rom. . . and the spirit of god testifieth together with our spirits , that we are the sonnes of god. in these words are two testimonies of our adoption set downe . the first is the spirit of god dwelling in vs , and testifying vnto vs , that we are gods childrē . but some will happily demaund , how gods spirit giues witnesse , seeing now there are no reuelations ? answ. extraordinarie reuelations are ceased ; and yet the holy ghost in and by the word , reuealeth some things vnto men : for which cause he is called truly the spirit of reuelation , eph. . . againe , the holy ghost giues testimonie , by applying the promise of remission of sinnes , and life euerlasting by christ , particularly to the heart of man , when the same is generally propounded , in the ministerie of the word . and because many are readie presumptuously to say , they are the children of god , when they are not , and that they haue the witnesse of gods spirit ; when in truth they want it : therefore we are to put a difference between this carnall conceit , and the true testimonie of the spirit . now there be two things whereby they may be discerned one from the other . the first is , by the meanes . for the true testimonie of the holy ghost , is wrought ordinarily by the preaching , reading , and meditation of the word of god ; as also by praier , and the right vse of the sacraments . but the presumptuous testimonie , ariseth in the heart , and is framed in the braine , out of the vse of these meanes ; or though in the vse , yet with want of the blessing of god concurring with the meanes . the second is , by the effects , and fruits of the spirit . for it stirrs vp the heart , to praier and inuocation of the name of god , zach. . . yea it causeth a man to crie and call earnestly vnto god , in the time of distresse , with a sense and feeling of his owne miseries ; and with deepe sighes and groanes , which cannot be vttered , to cra●e mercie and grace at his hands , as of a louing father , rom. . . thus did moses crie vnto heauen in his heart , when he was in distresse at the red sea , exod. . . and this gift of praier , is an vnfallible testimonie of gods spirit ; which cannot stand with carnall presumption . the second testimonie of our adoption , is our spirit , that is , our conscience sanctified and renewed by the holy ghost . and this also is knowne and discerned ; first , by the greefe of the heart for offending god , called godly sorrow , . cor. . . secondly , by a resolute purpose of the heart , and endeauour of the whole man , in all things to obey god : thirdly , by sauouring the things of the spirit , rom. . . that is , by doing the workes of the spirit , with ioy and chearefulnesse of heart , as in the presence of god , and as his children and seruants . now put the case , that the testimonie of the spirit be wanting : then i answer ? that the other testimonie ; the sanctification of the heart , will suffice to assure vs. we knowe it sufficiently to be true , and not painted fire , if there be heate , though there be no flame . put the case againe , that the testimonie of the spirit be wanting , and our sanctification be vncertaine vnto vs , how then may we be assured ? the answer is , that we must thē haue recourse to the first beginnings , and motions of sanctificatiō , which are these . first , to feele our inward corruptions . secondly , to be displeased with our selues for them . thirdly , to beginne to hate sinne . fourthly , to grieue so oft as we fal and offend god. fiftly , to auoid the occasions of sinne . sixtly , to endeauour to doe our dutie , and to vse good meanes . seuenthly , to desire to sinne no more . and lastly , to pray to god for his grace . where these and the like motions are , there is the spirit of god , whence they proceed : and sanctification is begun . one apple is sufficient to manifest the life of the tree , and one good and constant motion of grace , is sufficient to manifest sanctification . againe , it may be demanded , what must be done , if both be wanting ? answ. men must not dispaire , but vse good meanes , and in time they shall be assured . sect. . the second place is , the . psalme . in the first verse whereof , this question is propounded , namely , who of all the members of the church , shall haue his habitation in heauen ? the answer is made in the verses following : and in the second verse , he sets downe three generall notes of the said person . one is , to walke vprightly in sincerity , approuing his heart and life to god : the second is , to deale iustly in al his doings : the third is , for speech , to speake the truth from the heart , without guile or flatterie . and because we are easily deceiued in generall sinnes , in the , , and . verses , there are set downe seauen more euident and sensible notes of sinceritie , iustice and trueth . one is in speech , not to take vp or carrie abroad false reports and slanders . the second is , in our dealings not to doe wrong to our neighbour , more then to our selues . the third is in our companie , to contemne wicked persons worthy to be contemned . the fourth is in our estimation we haue of others , & that is , to honour them that feare god. the fift is in our words , to sweare and not to change : that is , to make conscience of our word and promise , especially if if it be confirmed by oath . the sixt is in taking of gaine , not to giue money to vsurie ; that is , not to take increase for bare lending , but to lend freely to the poore . the last is , to giue testimonie without briberie or partialitie . in the fift verse , is added a reason of the answer : he that in his indeauour doth al these things , shall neuer be mooued , that is , cut off from the church as an hypocrite . sect. . the third place of scripture is the first epistle of iohn : the principall scope wherof , is to giue a full resolution to the conscience of man , touching the certainty of his saluation . and the principall grounds of assurance , which are there laid downe , may be reduced to three heads . the first is this . he that hath communion or fellowship with god in christ , may be vndoubtedly assured of his saluation . this conclusion is propounded , chap. . v. , . where the apostle tels the church , that the end of the preaching of the gospell vnto them was , that they might haue fellowship , not onely mutually among themselues , but also with god the father , and with his sonne iesus christ. and further , that hauing both knowledge , & assurance of this heauenly communion , to be begun in this life , and perfected in the life to come , their ioy might be full : that is , they might thence reape , matter of true ioy and sound comfort , vnto their soules and consciences . now whereas it might be haply demaūded by some beleeuers , how they should come to this assurance ? s. iohn answeres in this epistle , that the certainty therof may be gathered by foure infallible notes . the first is remission of sinnes . for though god be in himselfe , most holy and pure , and no mortall man , being vncleane and polluted by sinne , can haue fellowship with him : yet god hath shewed his mercy , to those that beleeue in him , and hath accepted of the blood of iesus christ his sonne , whereby they are clensed from all their corruptions . v. . if here it be asked , how this pardon and forgiuenes may be knowne ? it is answered , by two signes . one is hūble and heartie confession of our sins vnto god ; for so saith the apostle , if we confesse our sins , he is faithfull and iust to forgiue vs our sins , and to clense vs from all iniquitie . v. . the other is the pacified conscience ; for being iustified by faith we haue peace with god : and if our heart condemne vs not : that is if our conscience in respect of sinne doth not accuse vs , then haue we boldnesse towards god , chap. . v. . the second note of fellowship with god , is the sanctifying spirit , wherby we are renewed in holines & righteousnes : hereby we know that he abideth in vs , euen by the spirit which he hath giuen vs , chap. . v. . the third is , holinesse and vprightnes of heart and life . to this end the apostle saith , if we say that we haue fellowship with him , and walke in darkenes , we lie and doe not truly : but if we walke in the light , as he is in the light , we haue fellowship one with an other , &c. chap. . , . the fourth is , perseuerance in the knowledge and obedience of the gospel . so the same apostle exhorteth the church : let therefore abide in you that same doctrine concerning christ , which ye haue heard from the beginning . if that which ye haue heard from the beginning , remaine in you , that is , if ye beleeue and obey it ; you also shall continue in the same , and in the father . chap. . . the second ground , he that is the adopted sonne of god , shall vndoubtedly be saued . this point the apostle plainly declareth , when he saith : be loued , now are we the sonnes of god. — and we knowe , that is , we are vndoubtedly assured by faith , that when christ shall appeare in glory , we shal be like vnto him , for wee shall see him as he is . that the latter part of these words , is thus to be expounded , i gather out of chap. . . as also by comparing this text with that of s. paul , where he saith , when christ which is our life shall appeare , then shall we also appeare with him in glorie . and againe , if we be sonnes , we are also heires , euen the heires of god , and heires annexed with christ , if so be that we suffer with him , that we may also be glorified with him . nowe put the case , that the conscience of the beleeuer , will not rest in this , but desires to be further resolued , touching the certaintie of his adoption ? then i answer , that he must haue recourse vnto the signes , wherby a sonne of god may be discerned from a child of the deuill : and these are principally three , first is , truly to beleeue in the name of the sonne of god : for those that haue god for their father , are made the sonnes of god , by faith in iesus christ. and this faith snewes it selfe by obedience . for hereby we are sure that we knowe christ , that is , that we beleeue in him , and apply him with all his benefits vnto our soules , if we keepe his commandemēts . nay further , he that saies , i know him , and keepes not his commandements , is a liar , and the trueth is not in him , chap. , , . the second signe is , a heartie desire , and earnest in deauour to be cleansed of his corruptions . euery sonne of god that hath this hope , purifieth himselfe , euen as christ is pure , chap. . vers . . the third is , the loue of a christian , because he is a christian : for hereby saies the apostle , are the children of god knowne from the children of the deuill : because the sonnes of satan doe hate their brethren , ( as cain did his brother abel ) euen for the good workes which they doe . on the other side , gods adopted sonnes , may hereby know themselues to be translated from death to life , because they loue the brethren , chap. . , , , &c. the third ground . they that are assured , of the loue of god to them in particular , may also be certainly assured of their owne saluation . this doctrine follows necessarily vpon the apostles words , chap. . v. . for those whome god hath loued from all eternitie , to them he hath manifested his loue , by sending his onely begotten sonne into the world , that they might liue through him eternally . but how may a man be assured of gods speciall loue and fauour ? the same apostle answers , by two notes ; the first is the loue of our brethren , and that according to gods commandement , wherein it is commanded ; that he that loues god , should loue his brother also , . . and if any man say , i loue god , and hate his brother , he is a liar . for how can he that loueth not his brother , whome he hath seene , loue god whome he hath not seene ? . . now that a man deceiue not himselfe in the loue of his brother , saint iohn giues three rules ; one , that christian brotherly loue , should not be , for outward respects or considerations , but principally ; because they are the sonnes of god , and members of christ : euery one that loueth him which did beget : that is god the father , loueth him also which is begotten of him . . . another is , that it must not be outward , in shew onely , but inward in the heart . let vs not loue in word or in tongue onely , but in deede and in truth . . . lastly , that it be not onely in time of prosperitie , but when hee stands in most neede of our loue . for whosoeuer hath this worlds good , and seeth his brother haue neede , and shutteth vp the bowels of cōpassiō from him , how dwelleth the loue of god in him ? . . the second note of gods loue vnto vs is , our loue of god. for those whom god loueth in christ , to them he giues his grace , to loue him againe . and this louing of him againe , is an euident token of that loue , wherewith he loueth them . so saith the apostle , we loue him be●ause he loued vs first , . . if it be demaunded , howe a man may be assured that he loueth god ? the answer is , hee may knowe it by two things ; first , by his conformitie to him in holines . the child that loues his father , will be willing to tread in the steps of his father , and so in like manner , he that loueth god , will indeauour euen as hee is , so to be in this world . . . but howe is that ? not in equalitie and perfection , but in similitude and conformitie , striuing to be holy , as he is holy , and indeauouring to doe his will in all things . secondly , by the weaning of his affection from the things of this world , yea from all pleasures and delights of this present life , so farre forth , as they are seuered from the feare , and loue of god , loue not this world , nor the things that are in the world : if any man loue this world , the loue of the father is not in him . . . sect. . the fourth place , is in the second of timothie , . . the foundation of god remaineth sure , and hath this seale , the lord knoweth who are his , and let euery one that calleth vpon the name of the lord , depart from iniquitie . in these wordes , paul goeth about to cut off an offence , which the church might take , by reason of the fall of hymenaeus and philetus , who seemed to be pillars , and principall men in the church . and to confirme them against this offence , he saith ; the foundation of god , that is , the decree of gods election , stands firme and sure : so as those which are elected of god , shall neuer fall away , as these two haue done . and this he declares by a double similitude ; first of all he saith , the election of god , is like the foundation of an house , which standeth fast , though all the building be shaken . secondly he saith , that election hath the seale of god , and therefore may not be changed ; because things which are sealed , are thereby made sure and authenticall . nowe this seale hath two parts : the first concerns god , in that euery mans saluation is written in the booke of life , and god knoweth who are his . and because it might be said , god indeede knowes who shall be saued , but what is that to vs ? we know not so much of our selues . therefore saint paul to answer this , sets downe a second part of this seale , which concerns man , and is imprinted in his heart and conscience ; which also hath two branches : the gift of invocation , and a watchfull care , to make conscience of al and euery sin , in these words , and let euery one that calleth vpon the name of the lord , depart from iniquitie . wherby he signifieth , that those that can cal vpon god , & giue him thanks for his benefits , and withall , in their liues make conscience of sinne , haue the seale of gods election imprinted in their hearts , and may assure themseles they are the lords . sect. . a fift place of scripture , touching this question is , . pet. . . giue all diligence to make your election sure , for if you doe these things you shall neuer fall . which words containe two parts : first , an exhortation , to make our election sure , not with god , for with him both it , and all other things are vnchangeable ; but to ourselues , in our owne hearts & consciences . secondly , the meanes whereby to come to this assurance , that is , by doeing the things before named , in the . , and . verses ; and that is nothing else , but to practise the vertues of the morall lawe , there set downe , which i will briefly shewe what they are , as they lie in the text . to faith , adde vertue ] by faith , he meaneth true religion , and that gift of god , whereby we put our trust and confidence in christ. by vertue , he meaneth no speciall vertue , but ( as i take it ) an honest and vpright life before men , shining in the vertues and workes of the morall law. by knowledge , he meanes a gift of god , wherby a man may iudge , how to carrie himselfe warily , and vprightly before men . by temperance , is vnderstood a gift of god , whereby we keepe a moderation of our naturall appetite , especially about meat , drinke , & attire . by patience , is ment a vertue , whereby we moderate our sorrowe , in induring affliction . godlines , is an other vertue , whereby we worship god , in the duties of the first table . brotherly kindnesse , is also that vertue , whereby we imbrace the church of god , & the members thereof with the bowels of loue . and in the last place , loue , is that vertue , whereby we are well affected to all men , euen to our enemies . now hauing made a rehersal of these vertues : in the tenth verse he saith , if ye doe these things ye shall neuer fall , that is to say , if ye exercise your selues in these things , you may hereby be well assured and perswaded , of your election and saluation . chap. vii . of the third maine question , touching distresse of minde ; and generally of all distresses , and their remedies . iii. question . how a man beeing in distresse of minde , may be comforted and releeued ? ans. omitting all circumstances ( considering that much might be spoken touching this question ) i will onely set downe that which i take to be most materiall to the doubt in hand . sect. . distresse of minde ( which salomon calls a broken or troubled spirit ) is , when a man is disquieted and distempered in conscience , and consequently in his affections , touching his estate before god. this distresse hath two degrees ; the lesse , and the greater . the lesse is a single feare , or griefe , when a man standeth in suspence and doubt , of his owne saluation , and in feare that he shall be condemned . the greater distresse is despaire , when a man is without all hope of saluation , in his owne sense and apprehension . i call despaire a greater distresse , because it is not a distinct kind of trouble of minde , ( as some doe thinke , ) but the highest degree , in euery kind of distresse . for euery distresse in the minde , is a feare of condemnation , and comes at length to desperation , if it be not cured . all distresse of minde , ariseth from temptation , either begunne or continued . for these two doe so necessarily follow , and so inseparably accompanie each the other , that no distresse , of what kinde soeuer , can be seuered from temptation . and therefore according to the diuers sorts of temptations , that doe befall men , must the distresses of the minde be distinguished . now temptations be of two sorts ; either of triall , or seducement . temptations of triall , are such as doe befall men , for the triall and proofe of the grace of god which is in them . the temptations of triall , are twofold : the first , is a combate of the conscience directly and immediately with the wrath of god ; which beeing the most grieuous temptation that can be , it causeth the greatest & deepest distresse of conscience . the second is , the triall of the crosse , that is , of outward affliction , whereby god maketh proofe of the faith of his children ; and not onely that , but of their hope , patience , and affiance in his mercie for their deliuerance . temptations of seducement be such , as wherin men are entised , to fall from god and christ , to any kinde of euill . and these are of three kinds . the first is , immediatly from the deuill ; and it is called the temptation of blasphemies , or the blasphemous temptation . the second is , from a mans owne sinnes , originall and actuall ; and this also hath sundrie branches , as we shal see afterward . the third proceedes from imagination corrupted and depraued . now answerable to these seuerall kinds of temptations , are the seuerall kinds of distresses . and as all temptations may be reduced to those fiue , which haue beene before named ; so may all distresses be reduced to fiue heads , arising of the former temptations . sect. . before i come to handle them in particular ; we are to consider in the first place , what is the best and most sure generall remedie , which may serue for all these , or any other kind of temptation , that is incident to man : and by this , the curing of any particular distresse , will be more easie and plaine . this generall remedie , is the applying of the promise of life euerlasting , in and by the blood of christ. for no physicke , no arte or skill of man , can cure a wounded and distressed conscience , but only the blood of christ. and that this is the soueraigne remedie of all other , no man doubteth . the maine difficultie is , touching the manner of proceeding , in the application of the promise . herein therefore , three things must be performed . first of all , the partie must disclose the cause of the particular distresse , that the remedie may the better be applied . for the truth is , that the very opening of the cause , is a great ease to the minde , before any remedie be applied . yet by the way , this care must be had , that the thing to be reuealed , be not hurtfull to the partie , to whome it is made knowne . for the distresse may happily arise of some confederacie , in matters of treason ; by the concealing whereof , the partie to whome they are reuealed , may intangle himselfe in the same danger . secondly , if the cause may be knowne , ( for sometime it is hid from the partie distressed ) then triall must be made , whether the said partie , be fit for comfort yea or no ? for if he be found to be vnfit , the word of god shall be misapplied , and consequently abused . his fitnesse for comfort , may be found out , by searching whether he be humbled for his sinnes , or not : for men may be in great distresse , and yet not touched at all for their sinnes . this humiliation stands in sorrow for sinne , with confession of the same vnto god , and in earnest praier for the pardon thereof , with an heartie desire of amendment of life . but if on the otherside , the partie be vnhumbled , then the first and principall care must be , to worke in him some beginning of humiliation . this may be done in a friendly , and christian talke and conference , whereby he must first be brought to see , and well to consider his owne sinnes : secondly , to grieue , and to be sorrie for them , at the least , for some of the principall . and touching this sorrow , two things must be remembred : first , that the nature of worldly sorrow must be altered , by beeing turned , and changed into sorrow according to god. if a man be in some danger of his life , by bleeding at the nose ; experience teacheth , the counsell of the physitian is , to open a vaine , and let the partie blood in the arme , that the course thereof may be turned an other way : the like order is to be taken with men , that are troubled with worldly sorrow in their distresse : and that is , to turne the course of their griefe , by causing them to grieue not for worldly respects , or onely in consideration of the punishment , due vnto them for their sinnes , but principally for the very offence of god , in , and by their sinnes committed . this done , a second care must be had , that this sorrow for sinne be not confused , but a distinct sorrow . the man that is in sorrow , must not be grieued onely , because he is as other men are , a sinner ; but more specially for this , and that particular sinne , by which it comes to passe , that he is such , or such a sinner ; that so his sorrow in respect of sinne , may be distinct , and brought as it were to some particular head . and men in this case , must deale with the partie distressed , as surgeons are woont to doe with a tumour , or swelling in the bodie , whose manner is , first to applie drawing and ripening plaisters to the place affected , to bring the sore to an head , that the corruption may issue out at some one place : and then afterward healing plaisters which are of great vse to cure the same : euen so confused griefe , must be reduced to some particulars : and then , and not before , is a man fit for comfort , when his conscience is touched in speciall , in regard of some one or more distinct and seuerall offences . and he that is grieued for one sinne truly , and vnfainedly , from his heart ; shall proportionally be grieued for all the sinnes , that he knoweth to be in himselfe . the third thing required in applying this remedie is , the ministring and conuaying of comfort to the minde of him , that hath confessed his sinnes , and is truly humbled for thē : and it is a point of the greatest moment of all . where if the question be , how this comfort should be ministred ? the answer is , it may be done , by bringing the partie troubled , within the compasse of the promise of life . and there be two waies of doing this : the one false , and the other true . sect. . some thinke , that men may be brought within the couenant , by the doctrine of vniuersall grace and redemption . but this way of perswading a mā that he hath title in the couenant of grace , is both false , and vnfit . false it is , because all the promises of the gospel , are limited with the condition of faith , and repentance , not beeing vniuersall to all , but made onely to such persons , as repent and beleeue : therefore they are indefinite in regard of whole mankind , and to beleeuers onely they are vniuersall . it is obiected , that god would haue all men to be saued . ans. the apostle is the best expounder of himselfe , and he saith in the acts to the same effect , the time of this ignorance god regarded not , but now he admonisheth all men euery where to repent . in which words , paul addes this circumstance of time [ now ] to limit this good will of god , to the last age of the world , after the comming of christ in the flesh , and not to inlarge the same to all the posteritie of adam . and so must he be vnderstood in the place to timothie , god would haue all men to be saued , that is , now in this last age of the world . and thus the same apostle , . cor. . expoundes a certaine prophecie of isay , concerning the acceptable time of grace . now , saith he , is the acceptable time : behold , [ now ] is the day of saluation , meanig the time of the new testament . and coloss. . . the mysterie hid from the beginning , is now made manifest to the saints . and , rom. . . the revelation of the secret mysterie is now opened . all which , and many other places about the same matter , hauing this circumstance of time [ now , ] must needes be limited to this last age of the world . as for the note of vniuersalitie , all , it must not be vnderstood of all particulars , but of all kinds , sorts , conditions , and states of men , as may be gathered out of the former words : i would that praiers be made for all men , not for euery particular man : ( for there be some that sinne vnto death , for whome we may not pray , ) but for all states of men , as well princes as subiects , poore as rich , base as noble , vnlearned as learned , &c. but the saying of paul is vrged , . cor. . . god was in christ , reconciling the world vnto himselfe : therfore the promise in christ , belongs to the whole world , and consequently to euery one . ans. the saine apostle shall againe answer for himselfe , rom. . . the casting away of the iewes , is thereconciling of the world , that is , of the gentiles in the last age of the world : for so he said before more plainely , the falling away of the iew , is the riches of the world , and the diminishing of them , the riches of the gentiles . and so must that place to the corinthes be vnderstood , namely , not of all and euery man , that liued in all ages and times ; but of them that were ( by the dispensation of the gospell ) to be called out of all kingdomes , and nations , after the death and ascension of christ. thus then the promise of saluation , is not vniuersall , without exception , or restraint : & therfore application made by the vniuersalitie of the promise , admits some falshood . secondly , this way of applying , is also vnfit . for the reason must be framed thus : christ died for all men : but thou art a man : therfore christ died for thee . the partie distressed will grant all , and say , christ indeede died for him , if he would haue receiued christ , but he by his sinnes hath cut himselfe off from his owne sauiour , and hath forsaken him , so as the benefit of his death will doe him no good . sect. . the right way of ministring comfort to a party distressed followeth . in the handling whereof , first , i will lay down the grounds , wherby any man that belongs to god , may be brought within the couenant . and then , i will shew the right way , how they must be vsed , and applied . for the first recourse must not be bad to all graces , or to all degrees and measures of grace ; but onely such , as a troubled conscience may feele and reach vnto . for those that be the true children of god , and haue excellent measure of grace ; when they are in distresse , feele little or no grace at all in themselues . the graces then , that serue for this purpose , are three : faith , repentance , and the true loue of god , which is the fruit of them both . and that we may the more easily and truly discerne of them , and not be deceiued , inquirie must be made , what be the seedes and beginnings of them all . the first ground of grace is this : a desire to repent , and beleeue , in a touched heart and conscience , is faith and repentance it selfe , though not in nature , yet in gods acceptation . i prooue it thus . it is a principle graunted and confessed of all men ; that in them which haue grace , god accepteth the will for the deede . if there bee a willing minde ( saith the apostle ) it is accepted not according to that a man hath not , but according to that he hath . againe , god hath annexed a promise of blessednes , and life euerlasting to the true and vnfained desire of grace . whence it is , that they are in scripture pronounced blessed , which hunger and thirst after righteousnes . and who are they but such , as feele themselues to want all righteousnes , and doe truly and earnestly desire it in their hearts . for hunger and thirst argues both a want of something , and a feeling of the wāt . and to this purpose the holy ghost saith , to him that is a thirst will i giue to drinke of the water of life freely . now this thirstie soule , is that man , which feeles himselfe destitute of all grace , and gods fauour in christ , and withall doth thirst after the blood of christ , and desires to be made partaker thereof . god is wont mercifully to accept of the desire of any good thing , when a man is in necessitie , and stands in want therof . the lord ( saies dauid ) heares the desire of the poore , that is , of them that are in distresse , either of bodie or minde . yea , he will fulfill the desire of them that feare him . it will be said , that the desire of good things is naturall : and therfore god will not regard mens desires . i answer , desires be of two sorts ; some be of such things , as men by the meere light of nature know to be good : for example ; the desire of wisdome , of ciuill vertue , of honour , of happinesse , and such like : and all these nature can desire . others be aboue nature , as the desire of remission of sinnes , reconciliation , and sanctification : and they which seriously desire these , haue a promise of blessednes & life euerlasting . and hence it followes , that desire of mercie , in the want of mercie , is mercie it selfe ; and desire of grace , in the want of grace , is grace it selfe . a second ground is this . a godly sorrow whereby a man is grieued for his sinnes , because they are sinnes , is the beginning of repentance , & indeed for substance is repentance it selfe . the apostle paul reioyced that he had in the worke of his ministerie , wrought this godly sorrow in the hearts of the corinthians , calling it sorrow that causeth repentance not to be repented of . this sorrow may be discerned in this sort : the heart of him in whome it is , is so affected , that though there were no conscience , nor deuill to accuse , no hell for condemnation ; yet it would be grieued in it selfe , because god by sinne is displeased , and offended . if it be alleadged , that euery one cannot reach to this beginning of repentance , thus to sorrow for his sinne ; then i adde further ; if the partie be grieued for the hardnes of his heart , whereby it comes to passe , that he cannot grieue , he hath vndoubtedly receiued some portion of godly sorrow . for it is not nature , that makes vs to grieue for hardnes of heart , but grace . the third ground is , that a setled purpose , and willing minde to forsake all sinne , and to turn vnto god , ( though as yet no outward conuersion appeare , ) is a good beginning of true conuersion , and repentance . i thought ( saith dauid ) i will confesse against my selfe my wickednes vnto the lord , and thou forgauest the punishment of my sinne . and to this is added ( selah , ) which is not onely a musicall note , but , as some thinke , a note of obseruation , to mooue vs to marke the things that are set downe , as beeing of speciall weight and moment . and surely this is a matter of great consequence ; that vpon the very vnfained purpose of confession of sinne , god should giue a pardon thereof . take a further proofe of this in the prodigall sonne , whome i take not for one that was neuer called , or turned to god , ( though some doe so , and seeme to haue warrant for their opinion● ) but rather for him that is the child of god , and afterward fals away . now this man beeing brought by some outward crosses and afflictions , to see his owne miserie , purposeth with himselfe , to returne to his father againe , and to humble himselfe , and confesse his iniquitie : and vpō this very purpose , whē he had said , i will goe to my father , and say vnto him , father , i haue sinned , &c. at his returne a farre off , his father receiues him as his child againe , and after acceptation followes his confession . the like is to be seene in dauid , who beeing reprooued by the prophet nathan , for his sinnes of adulterie and murther , presently made confession of them , and at the very same time , receiued by the prophet , sentence of absolution , euen from the lord him●elfe , wherein he could not erre . the fourth ground . to loue any man because he is a christian , and a child of god , is a sensible and certaine note of a man that is partaker of the true loue of god in christ. hereby ( saith s. iohn ) we knowe that we are translated from death to life , because we loue the brethren . loue here is not a cause but onely a signe of gods loue to vs. and our sauiour christ saith , he that receiueth a prophet in the name of a prophet , shall receiue a prophets reward . nowe that we be not deceiued in these grounds ; it must be remembred , that these beginnings of grace ( be they neuer so weak ) must not be ●littering and fleeting , but constant and setled , not stopped or staied in the way , but such as daily growe and increase : and then they are indeed accepted of god. and he that can finde these beginnings , or any of them truly in himselfe , he may assure himselfe thereby that he is the child of god. sect. . hauing thus laid downe the groundes of comfort : i come now to the way , by which the party in distresse , may be brought within the compasse of the promise of saluation . this way standes in two things ; in making triall , and in applying the promise . first then , triall must be made , whether the person distressed haue in him as yet , any of the forenamed groūds of grace or not . this triall may be made by him that is the comforter , in the moouing of certaine questions to the said person . and first , let him aske whether he beleeue and repent ? the distressed partie answers no , he cannot repent nor beleeue . then he must further aske , whether he desire to beleeue and repent ? to this he will answer , he doth desire it with all his heart ; in the same sort is he to make triall of the other groundes . when a man is in the fitte of tentation ; he will say resolutely , he is sure to be damned . aske him in this fitte , of his loue to god , he will giue answer , he hath none at all : but aske him further , whether he loue a man because he is a christian , and a child of god , then will he say he doth indeed . thus after triall made in this manner , some beginnings of faith and repentance will appeare , which at the first lay hid . for god vseth out of the time of prosperitie , by , and in distresse and affliction to work his grace . the second point followeth . after that by triall some of the foresaid beginnings of grace , be found out , then comes the right applying of the promise of life euerlasting to the partie distressed . and that is done by a kind of reasoning : the first part whereof , is taken from gods word ; the second from the testimonie of the distressed conscience ; & the conclusion is the applying of the promise , on this manner : he that hath an vnfainod desire to repent and beleeue , hath remission of sinnes , and life euerlasting : but thou hast an earnest desire to repent and beleeue in christ. therefore remission of sins and life euerlasting is thine . and here remember , that it is most conuenient , this application be made by the minister of the gospell , who in it , must vse his ministeriall authority giuen him of god , to pronounce the pardon . for in distresse , it is as hard a thing , to make the conscience yeild to the promise , as to make fire and water agree . for though men haue signes of grace and mercie in them , yet will they not acknowledge it , by reason of the extremitie of their distresse . in this manner , vpon any of the former grounds , may the troubled and perplexed soule be assured , that mercie belongs to it . and this i take to be , the onely generall and right way , of comforting a distressed conscience . nowe that the promise thus applyed , may haue good successe , these sixerules must necessarily be obserued . i. one is , that the comfort which is ministred , be alaied with some mixture of the law ; that is to say ; the promise alone must not be applyed , but withall mention is to be made , of the sinnes of the partie , and of the grieuous punishmēts , due vnto him for the same . the reason is because there is much guile in the hart of man ; in so much , as oftentimes it falleth out , that men not throughly humbled , beeing comforted either too soone , or too much , doe afterward become the worst of all . in this respect , not vnlike to the yron , which beeing cast into the fire vehemently hot , and cooled againe , is much more hard , then it would haue bin , if the heate had bin moderate . and hence it is , that in the ministring of comfort , we must somewhat keepe them downe , and bring them on by litle and litle to repentance . the sweetenesse of comfort is the greater , if it be delaied with some ●artnesse of the law. ii. an other rule is this : if the distressed partie , be much possessed with griefe , of himselfe , he must not be left alone , but alwaies attended with good companie . for it is an vsuall practise of the deuill , to take the vantage of the place and time , when a man is solitarie and depriued of that helpe , which otherwise he might haue in societie with others . thus he tempted eue , when shee was apart from her husband . and in this regard , salomon pronounces a woe to him that is alone . but herein doth his malice most appeare , in that he is alway readiest , when a man is in great distresse , and withall solitarie , then vpon the sudden to tempt him to despaire , and to the making away of himselfe . iii. thirdly , the partie in distresse must be taught , not to rest vpon his owne iudgement , but alwaies to submit himselfe , and be content to be aduised by others that are men of wisdome , iudgement , and discretion . a thing to be obserued the rather , because the very neglect thereof , hath caused sundrie persons , to remaine vncomforted for many yeares . iv. fourthly , the partie distressed , must neuer heare tell of any fearefull accidents , or of any that haue bin in like , or worse case then himselfe is . for vpon the very report , the distressed conscience will fasten the accident vpon it selfe , and thereby commonly will be drawne to deeper griefe or despaire . the mind afflicted is prone to imagine searefull things , and sometime , the very bare naming of the deuill , will strike terrour and feare into it . v. fiftly , the partie that is to comfort , must beare with all the wants of the distressed ; as with their frowardnes , peeuishnes , rashnes , and with their distempered and disordered affections and actions : yea he must put vpon him ( as it were ) their persons , beeing affected with their miserie , and touched with compassion of their sorrowes , as if they were his owne , grieuing when he seeth them to grieue , weeping when they doe weepe and lament . vi. sixtly , he that is the comforter , must not be discouraged , though after long labour and paines taking , there follow small comfort and ease , to the partie distressed . for men wil often bewray their stiffenes in temptation , and vsually it is long before comfort can be receiued ; and why ? surely because god hath the greatest stroke in these distresses of minde , and brings men thorough all the temptations , that he hath appointed , euen to the last and vtmost , before he opens the heart to receiue comfort . the church in the canticles seekes for her beloued ; but before shee can finde him , shee goes about in the citie , through the streetes , and by open places , passing by the watchmen themselues , and after shee hath vsed all meanes without helpe or hope , at length , and not before , shee findes her beloued , him in whom'● her soule delighteth . thus much for the generall remedie of all distresses : now i come to the particular distresses themselues . chap. viii . of the first speciall distresse , arising of a divine temptation . the first distresse ariseth of a divine temptation , which is a combate with god himselfe immediatly . and this distresse is , when the conscience speakes some feareful things of god , and withall the partie distressed , feeles some euident tokens of gods wrath . sect. . examples hereof we shall finde many in the word of god. one is , the example of righteous iob , who hauing beene long in outward afflictions , was withall exercised with the apprehension of the anger of god , and in that state he saith , that the arrowes of the almightie were in him , that the venime thereof , did drinke vp his spirit , that the terrours of god did fight against him . yea further he addeth , that god was his enemie , and writ bitter things against him : and made him to possesse the sinnes of his youth . and at an other time he complaineth , that gods wrath had torne him , that he hated him , gnashed vpon him with his teeth , and had sharpened his eyes against him : yea that he had taken him by the necke and beaten him , and set him as a marke for himselfe . in all which , and diuers other places , it appeares that his conscience was exercised , with the sense of the wrath of god , which had now euen seazed vpon his soule . another example we haue in dauid , who also was exercised with this temptation and trouble of minde , as the first words of the . psalme , and the whole tenour thereof doe euidently shew : for first , he desires the lord , not to rebuke him in his wrath , and afterward complaineth , that his griefe was so great , that his very flesh consumed , his bones were vexed , and his bodie brought to such a state , as no sicknesse could haue brought him vnto . and it is not vnlike , that the same prophet did often fall into the like kind of distresse of minde , as may be gathered out of psalme . and sundrie other places . now as it fared with these , and diuers other seruants of god , in ancient times , so are we not without some instances thereof in our daies . amongst many , that worthie man master luther , writes of himselfe , that he was in this particular temptation , and that he learned in it , the doctrine of the iustification of a sinner , by the meere mercie of god , without any merit of workes : and vpon the sense and experience of the nature and properties of this distresse , he wrote a notable exposition of the . psalme of dauid , the scope and intent whereof , he writeth to be nothing els , but a soueraigne remedie of this and the like distresses of the minde and conscience . sect. . if it be demaunded , what is the occasion of this kind of temptation ? i answer , that it ariseth sometimes , vpon the commission of some notorious sinne , which doth wound the conscience , as in cain , iudas , and saul , who for their great and capitall sinnes , that stinged and wounded their consciences , grew to a fearefull state , and consequently perished in this temptation . sometimes againe it comes when there is no sinne committed , but obedience to god performed : and then there cannot be rendered any reason of it , either in man , or out of man , saue this , that god will haue it so to be . and the truth hereof is plaine by the examples of iob and dauid before mentioned . sect. . the effects of this temptation are many , and very strange . for outwardly it workes a change and alteration in the body , as it were a burning ague , and it causeth the entralls to rise , the liuer to rowle in the bodie , and it sets a great heat in the bones , and consumes the flesh , more then any sicknes can doe . and that it is so , as i say , beside experience , it is cleare in the word of god. dauid in this distresse affirmeth , that his eyes were eaten as it were with wormes , and sunke into his head , psal. . . that his moisture became as the drought in sommer . psal. . . and iob saies , that his skin was blacke vpon him , his bones were burnt with heat : yea that by meanes of this distresse he was now full of wrinkles , and his leanenes did rise vpon him . it is a principle which physitians doe hold , that the minde followes the temperature of the bodie , and is affected according to the good or euill constitution thereof : which though it be true , yet withall it is as manifest on the other side , that the bodie doth often follow the state and condition of the minde . for a distressed heart , must of necessitie , make a fainting and a languishing bodie . sect. . but the principall thing to be sought for in this temptation is the remediē thereof : whereunto there be fiue things required , which are to be practised , as occasion shall be offered . first , choise must be made of the most fitte and present remedie , and that must be vsed in the first place . now the most fit and present remedie is , to bring the partie troubled to the personall exercises of faith and repentance , by , and in himselfe . for this ende , he must examine his conscience most straightly and narrowly of all the sinnes of his heart , and life . secondly , he must humbly confesse against himselfe , all his knowne sinnes : and withall acknowledge the due condemnation , that he thereby hath deserued . thirdly , he must crie to heauen for mercie , intreating the lord most instantly for pardon , and for the restraint of his wrath due vnto him for his sinne . dauid beeing in this distresse , performed all these duties , as we may read in the . psalme : and he saith further of himselfe , that whilst he concealed his sinnes , the hand of god was heauie vpon him : but vpon his earnest confession , and deprecation , he receiued mercie . and if we read the booke of iob , we shall finde that the principall scope thereof is this ; namely , to shew vnto vs , that iob was throughly exercised with this temptation , and that in the ende hauing beene rebuked both by his friends , and by god himselfe , his recouerie was made , by humbling himselfe , when he saith , behold , i am vile : againe , now i abhorre my selfe , and repent in dust and ashes . some may here demand , if it fall out , that the person himselfe , cannot performe any good dutie , of himselfe , by reason of his distraction in soule and bodie , what must then be done ? ans. if the partie can but sigh , and sobbe vnto god for mercie , and comfort : it is no doubt , a worke of gods spirit , and a practise both of faith , and repentance . we know not ( saith saint paul ) what to pray as we ought , ( namely , in our distresses ) but the spirit it selfe maketh request for vs , with sighes that cannot be expressed : and therein lies our comfort . thus moses at the redde sea beeing in great distresse , and not knowing what to say , or doe , sighed and groned inwardly in his soule vnto the lord , for helpe and protection : and his very desire was in stead of a loud crie in the eares of the lord. the second thing is , that triall must be made , whether the partie hath in him any tokens of grace , or not ? these tokens are the small beginnings of grace , which before i haue declared . as for example : a griefe because we cannot grieue for sinne as we should : a serious will and desire to beleeue , and repent : a purpose to sin no more , and such like . if these be found in the partie , then by them as by sure pledges , he may bee assured of the fauour of god towards him : and where any of these be found , the saying of god to saint paul must be vrged , my grace is sufficient for thee : and therewith must the distressed partie stay his minde . yea we are to be content with any condition in this life , be it neuer so miserable , so long as we are in the fauour of god , though he should lay vpon vs euen the paines of hell , till the time of our death . so did dauid , who when he was pursued by his owne sonne , vttered these words vnto god , behold , if i please thee not , do with me what thou wilt and the like was the mind of paul , who being assured of the fauour of god , was content for his glorie , & the saluation of the israelits ( if it had beene possible ) to be separated 〈◊〉 christ , and to indure the very pangs of hell . the third thing in this cure is , to applie to the said distressed partie , such promises of god made vnto afflicted persons , as are most large and comfortable . for example , that the lord is neere to them that are of a contrite heart , and will saue such as be afflicted in spirit . psal. . . againe , i came not ( saith our sauiour christ ) but to the lost sheepe of the house of israel . matth. . . he saies not , to the straying sheepe , but to such as are now in the pitte , readie to be drowned , or in the lyons mouth , readie to be deuoured . againe . the spirit of the lord is vpon me , therefore he hath annointed me that i should preach the gospell to the poore ; that is , to such as are distressed in consciēce , and poore in spirit : he hath sent me that i should heale the broken hearted , that i should preach deliuerance to the captiues . these & many other such like promises , are in this case to be vrged , and the partie mooued to endeauour to beleeue them , to hold to them , and rest himselfe vpon them , though he loose all things els . fourthly , the partie must be brought to a serious consideration of his owne life past , and of gods mercifull dealing with him & others in his case in former times , and therwith is he to be comforted for the time present . for if aforehand he hath receiued any tokens of the fauour and loue of god ; by them he is now to stay and to settle his minde . the reason is plaine : the gifts of god are without repentāce ; whom he loueth once he loueth to the ende , & whom he chooseth he calleth , iustifieth , and sanctifieth , and will also in time glorifie . dauid beeing in such affliction , that he could hardly thinke vpon god , yet he tooke this course , praied to the lord for comfort , communed with his owne heart , and called to remembrance how god had formerly dealt with him , and with this meditation of the continuall course of gods mercie in his preseruation , he confirmed his faith , and staied his heart in his greatest troubles . sect. . the fifth and last thing to be done , is the remooueall of such reasons and doubts , as the partie distressed vsually makes against himselfe , for his owne ouerthrow . for it is the manner of those that are troubled in minde , to dispute against themselues ; and commōly they are woont to alleadge three things . first , beeing instructed how to humble themselues , and to depend on gods mercie , they will graunt , that all these indeede are good things , but they belong not to them : for they neither do , nor can feele any thing , but the tokens of gods anger , and that they are alreadie entred , into some degrees of condemnation . this obiection may be taken away , by informing them of the manner of gods dealing in all his workes . for commonly he workes all things in his creatures , in , and by cōtraries , if we could know the whole frame of them . thus in the creation euery creature had his beeing of that which had no beeing , and something was made , not of something , but of nothing . after the flood , the signe of gods coueuant , for the preseruation of the world from destruction by raine , is the rainbow , which indeed is a naturall signe of raine . when elias was to prooue the lord to be the onely true god , against the idolatrous priests of baal , and that by burnt offerings ; he powred water vpon the sacrifice , & fills a trench with water round about , and in this contrarie means was the sacrifice burnt vp . christ for the curing of a blind man , tēpers spittle and clay together , which in all reason , is a fitter meanes to put out the eyes , then to cause the blind to see . thus in the worke of our redemption , christ giues life , not by life , but by death , and he sendes men to heauen by the gates and suburbs of hell : he shewes his greatest power , in the greatest weaknes ; nay his power is made perfect through weakenes . he will not build vpon an old foundation , but he pulls downe and destroies all , that man may haue no hope at all in himselfe , but that all the hope he hath , may be in god. first he kils , and then he makes aliue , as anna speaketh : first he woundeth , and then he healeth . he makes man to sowe in teares , that afterward he may reape in ioy . and he that knowes gods dealing to be this , must herewith rest content , and satisfied : because in wrath , god vseth to remember his mercy ; yea his mercie is neuer sweete vnto the palate of the soule , vntill it be seasoned with some tast of his wrath . the paschall lambe was eaten with sowre hearbs , to signifie , that we can feele no sweetenes in the blood of christ , till wee first feele the smart of our owne sinnes , and corruptions . secondly , these persons vse to alleadge against themselues , that if they could feele any comfort at al , then they would stay their minds , and yeild to good perswasions , and exhortations . to this , the answer is ; that there is a rule of grace , ( which we must follow ) gathered out of the word of god , and the experience of gods children , contrarie to the rule of nature , and aboue the light of reason : and it is this , that in case of a●●liction , we must not liue by feeling , but by faith . this rule is grounded vpon the speech of the lord by the prophet , the iust mā shall liue by his faith . when we haue neither sight , nor sense , nor any tast of gods mercie , but onely apprehend his wrath , euen then we must labour to lay hold of mercie in his word , and promise . sense & feeling , are not alwaies fit directiōs for the time of this life : for he may be the deare child of god , that in present feeleth nothing but his wrath and indignation . this indeede is the true triail of our faith , when euen aboue and against reason , we relie on the mercie of god , in the apprehension of his anger . so did dauid . out of the deepe , ( saith he ) that is , beeing nowe deepely plunged into the pangs of a distressed conscience , haue i called vpō thee , o lord : and iob in the like case . lord , though thou kill me , yet will i trust in thee . abraham is commended by the holy ghost , amongst other things , for this , that he beleeued in god , aboue hope : that is , against all matter of hope , that might possibly be conceiued , vpon the consideration of the strength of natural causes . the thiefe vpon the crosse , feeling nothing but woe : and seeing nothing in christ but misery and contempt , yet he beleeued in christ , and was saued . in a word , christ himselfe when he was sorsaken of all men , and voide of all wordly comfort , and felt nothing but the depth of the wrath god , in his agony and passion ; yet by the faith of his manhood , hestaied himselfe and said , my god , my god. thirdly they vse to plead , that their case is desperate , that neuer any was in such a state as they are , neuer any touched with the like distresse of mind . answ. it is false : for the holy ghost hath penned three notable places of scripture , the booke of iob , and two psalmes of dauid , wherein are propounded vnto vs the examples of iob and dauid , gods owne deare seruants , who were in as great distresse , as euer they , or any other haue beene . and they may not thinke , that they euer could be able , to indure greater paines then christ , who notwithstanding in the anguish of his soule vpon the crosse , cried out , my god , my god , why hast thou forsaken me ? and thus much touching the first kind of trouble of conscience , called the diuine temptation . chap. ix . of the second speciall distresse , arisi●g from outward afflictions . the second kind of distresse is that which ariseth from outward afflictions . by afflictions i vnderstand , all manner of miseries and calamities in this life , from the least to the greatest , from the paine of the little finger , to the very pangs of death . nowe the question is , howe the trouble of minde , arising by afflictions , may be remedied . for the answer of which question , two things are required of the partie distressed , practise and meditation . sect. . the practise is that , which is to be vsed , in all distresses of minde what soeuer . and it is a diligent examination of the conscience in regard of sinne ; an earnest and heartie confession thereof vnto god : and deprecation , that is , earnest praier vnto him , for the pardon of the same . these three things , beeing done truly and vnfainedly from the heart , are a present remedie against this trouble , and bring with them much comfort . manasses the king of iudah , that had cōmitted much wickednesse : when he was carried captiue to babel , and there put in chaines , he humbled himselfe , acknowledged his sinnes , and praied earnestly vnto the lord , and the issue was good ; for god was intreated of him , and gaue him deliuerance . iob beeing long in outward affliction , humbled himselfe in like manner , and at length receiued comfort , daniel humbled himselfe before god , for his owne sinnes , and for the sinnes of gods people , making request vnto god earnestly for them , and euen when he was in the acte of praying , the lord sent his angel gabriel , to giue him notice of deliuerance . lastly , the church of god , vnder the crosse , performed the like dutie , let vs search and trie our waies , and turne to the lord , and god in mercie gaue an eare vnto her mourning and lamentation . by all these places , it is apparent , that there is no better remedie in the world , for the minde of man , grieued by meanes of outward afflictions , then the practise of the duties before named . sect. . the next thing vnto practise , is the meditation of the comfortable doctrines that are set downe in the word of god , touching afflictions . all which doctrines , may be reduced to fiue principall and maine grounds of comfort , and shall be laid downe in their order . the first ground is , that all afflictions from the least to the greatest , doe come to passe , not by accident , chaunce , or fortune , but by the speciall prouidence of god. i explaine it thus : in euery particular crosse and affliction , there is the hand of gods particular prouidence , and that in three regards . first , because god decreeth , and foreappointeth euery particular crosse . marke the words of paul , whome god hath foreknowne , them he hath predestinate , to be made like vnto the image of his s●●ne ; and what is this image ? nothing else , but a conformitie vnto christ in afflictions for this life , and in glorie for the life to come . now if god hath decreed , that those whome he foreknew , should be conformable vnto his sonne in these respects , then hath he also decreed the afflictions themselues . secondly , god doth not onely barely permit afflictions to be , but also he effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and punishments . i make peace ( saith the lord ) and i create euill , that is , not the euill of sinne , but of punishment , which is euill in our sense and feeling . for things are tearmed euill two waies : some are euill indeed , some are euill not indeed , but in regard of our sense , apprehension , and estimation ; and of this latter sort are afflictions , which god is said to create . and to this purpose is the saying of the prophet amos , shall there be euill in the citie , and the lord hath not done it ? thirdly , as god causeth afflictions , so he ordereth and disposeth them , that is , he limiteth and appointeth the beginning , the end , the measure or quantitie , and the continuance thereof . yea he also ordereth them to their right endes , namely , his owne glorie , the good of his seruants , and the benefit of his church . thus god is saide to correct his people in iudgement , that is , so as he will haue the whole ordering of the correction in his owne hand . ioseph tells his brethren , that when they intended euill against him , in selling him to the ishmaelites for siluer , god disposed it for good . when shemei cursed dauid , he forbade his seruants , so much as to meddle with him , and why ? because ( saith he ) the lord bade him to curse , and who then dare say onto him , why hast thou done so ? and to this purpose the prophet dauid saith , i held my peace and said nothing : why ? because thou , lord , hast done it , psal. . . here some wil say , if afflictions did come onely from god , it were somewhat , but of●ent●●es they come from men , that beare vs no good will , and therefore no maruell though we be impatient . answ. when crosses doe come from men , god vseth them as instruments , to execute his iudgements vpon vs ; and in this worke , god is the chiefe doer , and they are as tooles , in the hand of the workman . and the lord inflicteth them vpon vs by men , to trie our patience vnder the crosse . ioseph , though he knew well , the badde dealing of his brethren towards him , yet he looked not to them alone , but to an higher cause , namely , the lord himselfe , who executed his owne good will by them : god ( faith he ) disposed it to good , and againe , god did send me before you into egypt for your preseruation . the second ground is , the commandement of god , touching the crosse , and obedience vnto him therein . this commaundement is expressed , luk. . . where we are commanded to take vp our crosse euery day , and follow christ. abraham was commanded , with his owne hands to sacrifice his onely sonne isaac ; and to this commandement , ( though otherwise a great crosse vnto him ) he addresseth himselfe to yeeld obedience . and in the prophecie of micah , the church saith , shee will boare the wrath of the lord , that is , shee will performe obedience to him in the crosse , because shee had sinned against him . and saint peter saith , that god resisteth the proud , and giueth grace to the humble : therefore humble your selues vnder the mightie hand of god. and this beeing the commaundement of god , that we should yeeld obedience to him , in euery affliction , we ought to be no lesse carefull to obey it , then any one commandement of the morall law. the third ground is , that god will be present with his seruants in their afflictions . vpon this ground , dauid comforts himselfe , because god had promised to heare him , to be with him in trouble , and to deliuer him . and in an other place , though i should walke in the shaddow of death , i would feare none ill , for thou art with me , &c. now that we may the better vnderstand this doctrine , we are to consider what be the ends or effects of gods beeing with vs in affliction , whereby he testifieth his presence , and they are three . the first is , to worke our deliuerance from the crosse : call vpon me ( saith the lord ) in the time of thy trouble , and i will deliuer thee . this promise must not be vnderstood simply , but with an exception , so farre forth as it shall be for our good . for all promises of temporall deliuerance , are conditionall , and must be conceiued , with this limitation of the crosse and chastisement , if god please to impose it . some may say , how if god will not deliuer vs , but leaue vs in the affliction , what cōfort shall we then haue ? answ. in the second place therefore we must remember ▪ that god will temper and moderate our afflictions , so as we may be able to beare them . habbakuk praieth vnto god , in the behalfe of the church , that he would in wrath remember mercie . and paul saith , that the lord will not suffer vs to be tempted aboue that we are able to beare , but will giue an issue with the temptation . thirdly , put the case that god doth not moderate our afflictions , but suffer them to remaine vpon vs , not onely for some time of our life , but to the very death : yet then will he testifie his holy presence an other way , namely , by giuing the partie distressed , power and strength to beare his affliction . vnto you it is giuen ( saith paul ) for christ , that not onely ye should beleeue in him , but also suffer for his sake . the fourth ground of comfort in affliction is , that euery affliction vpon the seruants of god , hath some speciall goodnesse in it . rom. . . we know that all things , worke together for good vnto them that loue god. and in regard hereof , the crosses which are indured by gods children , are so farre from beeing preiudiciall to their saluation , that they are rather helps and furtherances of the same . now this goodnes is perceiued two waies . first , by the fruit and effect of it , and then by the qualitie and condition thereof . in both which respects , afflictions are good . touching the fruits of afflictions , because they are manifold , i will reduce them to seauen principall heads . i. afflictions doe make men to see and consider their sinnes . iosephs brethren for twentie yeares together , were little or not at all troubled for their wickednes , in selling their brother ; yet vpon their affliction in egypt , they began to consider what they had done . we haue ( say they ) verily sinned against our brother , in that we saw the anguish of his soule , when he besought vs , and we would not heare him : therefore is this trouble come vpon vs. manasses in the time of his peace , gaue himselfe to witchcraft , and the worshipping of straunge gods : but when he was captiue in babylon , then was he brought to the sight of his sinnes , & mooued to humble himselfe before god for them . ii. afflictions serue to humble men in their soules before god. the young vnthrift in the gospel , called the prodigall childe , while his portion lasted he spent liberally , and was grieued for nothing : but when he came to be pinched with hunger , and that through his owne follie , then he humbled himselfe before his father , & returned home vnto him . dauid saith of himselfe , that in his prosperi●te be thought he should neuer be mooued , because the lord of his goodnesse had made his mountaine to stand strong : but ( saith he ) thou didst hide thy face , and i was troubled , then cried i vnto the lord. iii. they serue to worke amendment of life . no chastising ( saith the author to the hebrewes ) for the present seemeth to be ioyous , but afterward it bringeth the quiet fruit of righteousnesse , to them that are thereby exercised ; that is , afflictions and chastisments that seaze vpon gods children , doe leaue after them amendment of life , as the needle passeth thorough the cloath , and leaueth the threed behinde it . when we are iudged ( saith the apostle ) we are nurtered of the lord , that we might not be condemned with the world . and dauid confesseth , psal. . it is good for me that i haue beene afflicted , that i might learne thy statutes . and the good husbandman , purgeth and pruneth the vine , that it may bring forth more and better fruit . iiii. they cause men to denie themselues , and to relie wholly on the mercie of god. thus paul receiued the sentence of death in himselfe , that he should not trust in himselfe , but in god , that raiseth the dead . v. the fift , is invocation . for afflictions make vs to crie heartily and feruently vnto god , to bring our selues into his presence , and there to abase our selues before him . thus the lord said of the olde israelites , that when he slew them , then they returned , & sought him earely , psal. . . and els where he saith of his children , that in their affliction they will seeke him diligently . vi. the sixth , is patience . affliction bringeth forth patience , patience experience , &c. as if he should say ; because the loue of god is shed in our hearts , therefore in afflictions we are patient . now whilst we patiently heare the crosse , we haue experience of the mercie and loue of god towards vs : and hauing once in some notable deliuerance , tried and tasted the mercie of god , we doe by hope ( as it were ) promise to our selues , the saide fauour and mercie , for time to come . vii . the last fruit , is obedience . this the holy ghost teacheth , to haue beene the fruit of the suffering of christ , when he saith , though he were the sonne , yet learned he obedience , by the things which he suffered . in the next place , afflictions are good in regard of their qualitie and condition , which is , that they are tokens and pledges of our adoption , when we make the best vse of them . if ye indure chastening , ( saith the holy ghost ) god offereth himselfe vnto you as vnto sonnes , that is , he comes to you in the crosse , not as a iudge and reuenger , but as a kind and louing father ; and the crosse imposed , is as it were his fatherly hand , wherewith the chastiseth vs : and therefore iob praiseth god for his affliction , saying , god hath giuen , and god hath taken away , blessed be the name of the lord. the fifth ground of comfort is , that the partie distressed , hath partners in the crosse . for first , he hath christ to be his partner , because he hath fellowship with him , in that he is afflicted , and is willing to obey god therein . paul accounteth it happines , to knowe the fellowship of christs afflictions , and to be made conformable vnto his death . phil. . . and saint peter exhorteth beleeuers to reioyce in as much as they are partakers of christes sufferings . . pet. . . secondly , if the partie afflicted repent , christ communicateth with him in al his crosses , & accounts them as his owne . the apostle in this regard , would haue no man thinke it strange , no not when he is in the fierie triall ; but rather to reioyce because he is partaker of christs sufferings . . pet. . . and christ saith to saul persecuting his church , saul , saul , why persecutest thou me ? thirdly , he that is afflicted , hath other seruants of god , partakers with him in all his afflictions . the apostle peter wisheth the church of god to resist sathan by faith , knowing , saith he that the same afflictions are accomplished , in your brothren that are in the world . . pet. . . thus much generally of afflictions , and of comfort in them . it were a long and tedious worke to set all downe in particular , together with their proper and distinct comforts : therefore i will passe them ouer , and speake only of three kinds of afflictions , with their remedies . sect. . the first is , the deferring of deliuerance : a great afflictiō , if it be considered . and touching it , i propound one question , namely , how the minde of the partie distressed , may be staied , when as the lord deferres deliuerance . for the answer hereof , three especiall points are to be considered . i. first , that god hath in his wisdome , set downe certen and unchangeable times , for the accomplishment and issue of all things that are . ther is a time appointed to euery thing vnder the sunne , eccl. . the speech of salomon is generall , and the meaning of it is this . whatsoeuer there is in the world , either done , or suffered , or enioyed by man , whether it be of the number of naturall things , or of those which are voluntarily vndertaken , or necessarily endured ; god hath in his prouidence sorted vnto them , a set time and season , whereof dependeth the successe of them all . and this time , himselfe most freely ordereth and ruleth at his owne good pleasure ; which , as no mā can hinder or stay , so is it not in the power of any , to hasten , or preuēt . this point , the holy ghost in scripture prooueth by two instances , of the threatnings and promises of god , which himselfe accomplisheth , at some certaine and vnchangeable times . when the old world in the daies of noah , had growne to much impietie , and wickednes , the lord appointed a certaine space of . yeares , for their repentance and conuersion ; at the very ende and tearme whereof , he brought the flood vpon them , and not before . for if we compare the particular circumstances of time , noted in the . of genesis , with that which s. peter writeth , . pet. . . ee shall find , that the inundation of waters came vpon the earth , at the very point of time before determined . againe , god threatned by ieremie , that the iewes for their sins , should be led captiue , and serue the king of babel . yeares . now if we take the iust computation of time , it will appeare , that so soone as euer those yeres were expired , the foresaid threat was accomplished . and therefore daniel , alluding to ieremies prophecie , exactly setteth it downe , when he saith , the same night was belshazzarking of the chaldeans slaine , that is , the very night wherein those . yeares came to their full period . and as there are set times , allotted by god for the execution of his threatning sentēces ; so also hath he determined certenly , the accomplishment of all and euery of his promises . an example hereof we haue in the israelites , of whom the lord said to abrahā , that they should be in affliction in a strange land , . yeres , and then be deliuered . this promise of god was expressely fulfilled , as we read in the booke of exodus . for before the ende and tearme of these yeares , they had no deliuerance at all : but when that time was expired , euen that selfe same day , departed all the hosts of israel , out of the land of egypt . and though moses , fourtie yeares before this time , tooke in hand the worke of their deliuerance ; yet he did it without successe ; and vpon a certaine accident , beeing himselfe constrained to flie into madian , he liued there as a stranger with iethro his father in law , till the saide time of foure hundred and thirtie yeares was accomplished ; toward the ende whereof , being called of god to that office , he prospered , and not before . and in the same manner , hath god set downe a certaine period of time , within which , he will exercise his children more or lesse , and at the end wherof , and not before , he will releeue and comfort them againe . now as the certentie of the accomplishment of gods threatning word , serues to terrifie all wicked liuers from sinne : so the vnchangeable performance of his promises , at the very time prefixed , & not before , teacheth the children of god sundrie things . first , that when they are in any distresse , & haue not present or speedie deliuerance , according to their desire , they should waite the lords leisure , and expect with patience till the time come , which is appointed by him for their ease and releefe : and in the meane while stay their hearts , by hope and affiance in his mercie . reason is plaine . god is sure in his word , therefore though heauines may indure for a night , yet ioy will returne in the morning , psal. . . thus the lord comforteth the iewes in a particular distresse , as we may read in the prophecie of habbakuk , where the prophet in the name of the iewes , complaineth and expostulateth the matter with god , why his owne people should be so lamentably afflicted , by a terrible and furious nation , and why they should be led away captiues , by the chaldeans the enemies of god ? to this the lord makes answer , that as he had certenly determined , that iudgemēt to come vpon them , so certenly had he appointed a set time , wherein they should be deliuered . in the meane while , he bids them to comfort themselues in this , that though the affliction should rest vpon them for a season , yet vndoubtedly they should be eased at the length : and therefore , that they should in patience waite for the vision , that is , the accōplishment of the vision touching their deliuerance . secondly , hence we learne , that we must not onely beleeue the promises of god in generall , that god is true and faithfull in them , and that he is able & willing to fulfil them , euen as he made them : but we must beleeue them in particular , that is with application to their proper and seuerall circumstances , which are the particular meanes , places , and times , whereby , and wherein he hath giuen his word , as touching our freedome and exemption from the crosse . take an instance hereof in the prophet daniel , who knew well by the spirit of prophecie , that the lord had determined to bring vpon the iewes . yeares captiuitie in babylon . he knew also , that god had promised to put an ende to that captiuitie , at the end and tearme of those yeares . now what did daniel in this case ? vpon knowledge of the will of god in that point , during the said time , he praied not vnto the lord for deliuerance of his people : but when he vnderstood that the time drewe neere , wherin it was the wil of god , that the iewes should returne out of captiuitie , then by faith applying the promise of god to that particular time : he besought the lord in praier and supplications , with fasting , in sackcloth and ashes , and the lord gaue eare vnto his praiers , and yeelded him a gratious answer . ii. the second point is , that god , when he deferres deliuerance , doth it vpon great and weightie causes and considerations , best knowne to himselfe . the first wherof is , that thereby he might humble men throughly , and bring them to an vtter deniall of themselues , and consequently cause them , to learne patience in affliction ; which they would not learne , if they might be their owne caruers , and haue speedy deliuerance from the crosse , at their own wills and pleasures . secondly , that beeing afflicted , they may acknowledge whence their deliuerance comes ; yea , whence they doe receiue not onely that , but euery other good benefit , which they inioy ; namely not from thēselues , or any creature , but onely from the lord ; and accordingly may learne to value and prize his gifts , at their deserued excellencie . for it is a true saying , and often verified in affliction & want , that benefits easily obtained , are lightly regarded , and sooner forgotten . thirdly , that by the continuance of the crosse without intermission , he may make them to distaste the world , and consequently drawe them to the meditation of the life to come , wherein all matter of mourning shall cease , and all teares shall be wiped from their eies . fourthly , the lord de●erreth deliuerance from affliction , that he might preuent greater euils and dangers , whereinto those that are afflicted might runne , if they had their heartes desire , and were eased not at his will but at their owne wishes . when the childrē of israel came into canaan , they were informed , that they should dwell together with the canaanites , and moses rendreth a reason thereof , least ( saith he ) the wild beasts of the field multiply against thee . and for the preuenting of this euill , the israelites must indure some annoyance by the canaanites . euen so the lord keepeth his seruants vnder the crosse , for the preuenting of greater sins & offences . this should stay the mindes of men , & make them content to wait vpon god for deliuerance , when they are afflicted . iii. the third and last point is , that god alwaies hath and doth exercise his best seruants , with long and continued crosses . abraham was childlesse , till he was . yeares of age , and at those yeares the lord promised him issue . but this promise was not accōplished til a long time after , when he was an hundred yeares old . dauid had a promise to be king of ierusalem , and iuda ; but the lord exercised him by many and grieuous afflictions , before he came to the crowne , in so much , that he saies of himselfe , that his eies failed with waiting vpon his god. zacharie & elizabeth praied to god , both of thē in their youth , & many yeares after for issue , but the lord granted not their request til they were olde . to adde no more examples ; by these we see the lords dealing , euen with holy men and women , his owne deare seruants , that he doth not alwaies grant their requests , nor condescend to their desires at the first , but as it were holds them off , and suspends his grace and fauour for a time . and therefore if it shall please him , thus to deale with any of vs , we must from these examples be taught , to possesse our soules with patience , resting contented in his will , and waiting on his good pleasure to the ende . to conclude this point . suppose , that the condition of gods seruants be such , as that they finde no ende of their afflictions , but that they doe continue euen vnto death , what shall they doe in this case ? ans. besides that which hath beene said before , for the resolution of this question , i answer further , that first , they must still , euen vnto death , liue by faith , and say with holy iob , lord , though thou kill me , yet will i trust in thee . secondly , they must stay and releeue their soules in the meane time , with these and such like meditations . i. that it is the will and pleasure of god , that we should through many afflictions , enter into the kingdome of god. act. . . now it is the propertie of a true child of god , to rest content in his fathers good will and pleasure , euen when he is afflicted . prov. . . my sonne — be not grieued at my correction , that is , let it not be tedious vnto thee , be content to beare it . our dutie therefore is , meekely to subiect our selues vnto the hand of god , as the child doth vnto the correction of his father . ii. that though afflictions be long and tedious , yet god will at length giue a ioyfull and comfortable issue . for so himselfe hath promised , math. . . blessed are they that mourne , for they shall be comforted . psal. . . great are the troubles of the righteous , but the lord wil deliuer him out of them all , psal. . . marke the vpright man , and behold the iust , for the ende of that man is peace . iii. afflictions be they neuer so heauie , in regard of continuance , yet they are in no sort comparable to those eternall ioyes , that god hath prepared for them that loue him . this was pauls meditation , who indured the crosse , euen to his dying day . our light affliction ( saith he ) which is but for a moment , worketh vnto vs an excellent and eternall waight of glorie . and else where he professeth , that he did not count the afflictions of this present time , answerable in value to the glorie , which shall be reuealed vnto gods children , rom. . . saint peter tells them to whome he wrote , that in regard of their assured hope of eternall life , they should reioyce , though now for a season , they were in heauines through manifold tentations , . pet. . . lastly , the author to the hebrewes , comforteth the church by this reason , because it is yet a very little while , and he that shall come , will come , and will not tarrie . iv. though god withholdeth his hand , in respect of deliuerance euen to death , yet his loue is constant and vnchangeable , and the crosse which we vndergoe , cannot separate vs from that loue , wherewith he hath loued vs in iesus christ , rom. . . and thus much of the first particular distresse of minde , arising of outward afflictions . sect. . the second particular distres , is bodily and temporarie death , which consisteth in the separation of the soule from the bodie . and touching this affliction , it is demanded , how any seruant of god , may be able to indure with comfort , the pangs of death ? for the answer hereof , two things are required : a preparation to death , and helps in the time of death . concerning preparation , there are three duties to be performed . the first and most principall , is commended vnto vs in the booke of psalmes , where dauid praies vnto god , lord , make me to know mine end , and the measure of my daies . and moses in like manner , lord , teach me to number my daies , that i may applie my heart vnto wisdome . in which places , is remembred a notable dutie of preparation : to wit , that a man should resolue himselfe of death continually , and before-hand number his daies . this is done , by esteeming of euery day , as the day of his death , and accordingly doing alwaies that , which he would doe , if he were now to giue vp the ghost . secondly , in way of preparation , we must endeauour to disarme and weaken death , who is as an armed man , that hath his weapons , whereby he seekes to destroy vs. and in this case , we must deale with death , as the philistims dealt with sampson . they saw by experience , that he was a mightie man , and by his power and strength , had giuen them many foyles ; and therefore they laboured to know , in what part of his bodie his strength did lie . and after inquirie , finding it to be in the haire of his head , they neuer rested , till they had spoiled him thereof . and questionlesse , the time will come , when we all must encounter , with this strong & powerfull sampson , death ; in the meane while , it is a point of wisdome , to inquire wherein his power and might consisteth . when this search hath bin made , we shall finde that his weapons , are our manifold sinnes , and corruptions , both of heart and life . for as paul saith , the sting of death is sinne . therefore , that we may spoile him of this his furniture , we must exercise our selues in the practise of two duties . first , vse all meanes for the cutting off of the locke of our sinnes , whereby alone satan hath the vantage of vs ; and these means are the duties of humiliation , inuocation , and true repentance . we must therefore humble our selues before god , be instant in praier , for the pardon of our sinnes past , and present , and in this point giue the lord no rest , vntill we haue obtained in our consciences , the sweet certificate of his fauour and mercie in christ , whereby our mindes may be staied and comforted . this done , it stands vs in hand to turne vnto god , to be carefull to leaue sinne , to entertaine in our hearts , a resolued purpose and intention of new obedience , and conformitie to the will , and commandement of god in all things . and this is the onely way in the world , to bereaue this our enemie of his armour , to pull the sting out of the mouth of this serpent , and consequently , euen in death to prèuaile against him . thirdly , in way of preparation , our dutie is , euen before-hand ( while we liue in this world ) to indeauour , to haue some true taste of life euerlasting , and the ioyes of heauen . the due consideration whereof , will be of great vse . for it will stirre vp in our hearts , a desire and loue of perfect happines in heauen , yea a feruent expectation of christs comming to iudgement : and it will further cause vs to say with simeon , lord , now let thy seruant depart in peace : and with the apostle , i desire to be dissolued , and be with christ. touching this spirituall ioy and comfort in the holy ghost , these questions of conscience are mooued . i. first , how may we in this life haue and nourish in our hearts , a true tast of eternall happinesse , and of the ioyes of the world to come ? ans. first , by a serious consideration of the euills that doe hinder , or preiudice our happines : and they are principally foure . one is , the miserie of our liues , in respect of sinne , and the consequents thereof . for there is no man in the world , be he neuer so righteous , that can truly say of himselfe , i am cleane from my sinne , prov. . . yea , ●uen the regenerate , that haue receiued grace to beleeue , to turne vnto god , and to liue according to the spirit , doe finde by experience , corruption & rebellion in their minds , wills , and affections , which daily affordeth matter of sinning against god : and on the otherside , hindreth and quencheth , all the good motions of the spirit , that are in them . againe , such is the irreconciliable malice of satan , that he takes vantage of mans corruption , and neglectes no time or opportunitie , to intrappeth● children of god , in the snares of his temptations . and hence it is that man , by reason of his owne corruption , and the wicked suggestions of the deuill , is at continuall strife with himselfe , hath daily occasion of sorrow , worketh out his saluation with feare and trembling , wading ( as it were ) euen while he liueth , in a sea of many miseries . the second euill , is the vanitie of all things that are in the world . for whether we consider the world it selfe , or the things therein contained , done , or suffered , there is nothing so sure and steadie , whereunto man hauing attained , can possibly rest fully satisfied , and contented ; or which in the ende , will not prooue to be most vaine vanitie . and the truth hereof appeareth , in the experience of salomon himselfe ; who ( beeing king ouer israel ) wanted neither authoritie , nor abilitie , and opportunitie , to take knowledge and triall , of all worldly things in all estates and conditions . and hauing euen of set purpose , carefully and earnestly searched into them all , at length he concludes , that the issue of all was vnprofitable vanitie , and vexation o● minde , as we may read in his ecclesiastes . the third euill is , the changeable condition of our life in this world , whereby it comes to passe , that we are alway in a fleeting and transitorie state . for we are ( as saint peter speaketh ) but strangers and pilgrimes , that wander to and fro in the earth , as in a strange countrey , and still are making forward to our owne home . we haue here no abiding citie . the houses wherein we dwell , are but innes , in which we sojourne for a time : yea the bodies which we haue , are but ●ents and ●abernacles , alway readie to be shifted , and our selues to be translated into another place . fourthly , by remembring , that christ our head , beeing now in heauen , and we his members vpon the earth ; during our life , we are in presence separated from our head , and consequently , from that happie and glorious fellowship , which we shall inioy with him , and all the saints our fellow-members , in the kingdome of heauen . this s. paul noteth , when he saith , whilst we are at home in the bodie , we are absent from the lord : and thereupon himselfe desired to be dissolued , and to be with christ. hauing thus entred into the due consideration of the aforesaid euills , we must in the second place , exercise our selues in the frequent meditation , of the blessed estate of gods chosen , in the kingdome of glorie : who beeing translated out of this life , into the bosome of abraham , are fully and perfectly freed from sinne , from satan , from vanitie and miserie : haue all teares wiped from their eyes : doe behold the face of god ; are made like vnto christ in holines and honour : and doe with him inherit the kingdome , prepared for them , from the foundations of the world . in the third place , hauing throughly considered of these things , we must compare the estate of this present life , in the respects before-●amed , with the estate of that , which is to come in the kingdome of heauen : and laying them in a paralell together , we shall sinde the one , infinitely farre to excell the other in regard of true ioy and comfort . and this will make vs , though liuing in the world , yet to vse it , as if we vsed it not : to haue our conversation in heauen : to thinke , with paul , that to be loosed , and be with christ , is best of all for vs : to haue a true and liuely tast of the ioyes of the world to come , and accordingly with abraham , isaac , and iacob , to looke for a citie that hath foundations , whose builder and maker is god. ii. secondly , it is demanded , how a man may truly discerne , whether this ioy of the spirit , be in him yea or no ? for answer hereunto , it is to be remembred , that there are sundrie properties wherby it differeth from carnall ioy . and these are principally fiue . first , this ioy is brought forth ( as it were ) of sorrow for sinne , and for the want of christ. ye shal sorrow , ( saith our sauiour christ to his disciples , meaning for his departure , ) but your sorrow shall be turned into ioy . these words , are not onely meant of his disciples , but of all beleeuers , who vpon consideration of their sinnes , and the spirituall want of christ iesus , doe mourn and lament . for not onely they , but all true beleeuers , are there opposed vnto the world. againe , blessed are they that mourne : that is , being touched with causes of exceeding griefe , doe withall mourn for their sinnes : for they shal be comforted . on the other side , carnal ioy , as it hath his beginning from the flesh , & ariseth of things pleasing thereunto , so it ends in sorrow and heauinesse . in the end , reioycing is turned into mourning , saith solomon . and , woe ●e to you that now laugh : for ye shall weepe . secondly , the ioy of the spirit , is a fruit of righteousnes : that is , it issueth and floweth from christ knowne and beleeued , to be made vnto vs of god , wisdome , righteousnes , sanctification , and full redemption . for from hence , followes peace of conscience , and from peace , comes ioy in the holy ghost . contrariwise , the ioy of the flesh , ariseth only from the sudden feeling of some worldly delight : and therfore cannot bring any sound peace , vnto the conscience of the man possessed of it . thirdly , spirituall ioy is founded in the holy vse of the word , sacraments , and praier : and in the practise of christian duties of mercie , ●oue , iustice , &c. the other is not so . for the world conceiueth a ioy besides the word , o●● of the exercises of inuocation and repentance : which stands in the practise of crueltie , malice , oppression , iniustice , and all manner of impietie . and hence it is , that hauing spēt their daies in such matter of reioycing , at length in a momēt they go down to hell . fourthly , heauenly ioy is so fixed & rooted in the heart , that it cannot be remooued thence . your ioy shal no man take from you , saith christ. it must needes therefore be true and sound , yea able to swallow vp all matter of griefe , and heauinesse : whereas the other is neuer sincere , but with the sweetnes thereof , hath alwaies mingled some bitternes . euen in laughter ( saith salomon , speaking thereof ) the heart is heauie . when the face of the wicked man shineth , and his countenance is pleasant , euen then is he inwardly sorrowfull , and his minde is troubled . lastly , the ioy of the spirit is eternall : abiding in the mind of man , not onely for the terme of this life , but for euer , in the world to come . so is not the reioycing of the world in earthly things : for it is fading and deceitfull , as the things themselues be , wherein it is placed : it hath the beginning in corruption , and endeth with this present life . the examples of the two rich men in the gospel , doe manifest this truth . and to this purpose , is the speech of zophar , in the booke of iob , that the reioycing of the wicked , is very short , & the ioy of hypocrites is but a momēt , &c. by these fiue properties , may we put a true difference , betweene earthly and heauenly reioycing , and consequently discerne of them , euen in our seleues . and if we perceiue this ioy of the spirit , ( rightly con●ceiued and grounded in the right vse of the word , and sacraments ; as also in the exercises of inuocation , faith , and repentance , ) to take place in our soules and consciences , we shall finde it of force , to moderate and alay the very terrours of death . and so much for preparation . now the helpes to be vsed in the time of death , are manifold : the summe of all may be reduced to two heads ; meditations , and practises . touching meditations , we must in the first place , consider death in a double respect ; one , as it is in it owne nature , and another , as it is changed and qualified by the death of christ death in it owne nature , is a curse , or fore ●…er of comdemnation , the very gates and suburbs of hell it selfe : but beeing qualified by christ , it is a blessing , an end of all miseries , a full freedome from all dangers , a short passage vnto ioy , an entrance into euerlasting life , a quiet sleepe , voide of all annoyance , by dreames and fantasies . and the graue a resting chamber , yea a bed perfumed by the death of christ , for the bodies of all the elect , out of which when they awake , they shall be admitted & receiued into the presence of god in heauen . secondly , we are to consider , that there be three degrees of eternall life . the first whereof , is in this world before we die , and it is then , whē we begin to repent & beleeue in christ , and to be assured in conscience that god the father is our father , christ our redeemer , & the holy ghost our comforter . for this is eternall life , to know god and him whome he hath sent iesus christ. the next degree is in death : for death cuts off al sin , originall & actuall : death frees vs from al wordly miseries : death prepareth the bodie , that it may be fit to enter into eternall happinesse together with the soule , which is alreadie in heauen . the last degree is , when bodie & soule reunited , goe both together into eternall and euerlasting glory . our third meditation is , that that there is a mysticall vnion and coniunctiō , betweene christ and euery beleeuer , & that not onely in regard of soule , but of bodie also ; which beeing once knit , shall neuer be dissolued , but is eternall . wherevpon the dying , dead rotten , and consumed bodie remaineth still a member of christ , abideth within the couenant , and is and shall be euer , a temple of the holy ghost . thus adam , and abraham , which are dead , so many thousand yeares agoe , yea euery true beleeuer , from them to the end of the world , shall arise at the last day in body to glory , by the power of their coniunction with christ. in the winter season , we see the most trees voide of leaues , buddes , and blossomes : so as they seeme to vs to be dead , and yet neuerthelesse there is a sappe in the roote of them , which in the spring wil ascend , & reuiue the decaied brāches . euen so it is with our bodies , which though they be corrupted , rotten , burnt or eaten with wormes , or deuoured by wild beasts , so as they may seeme to be vtterly perished , yet there is ( as it were ) a secret and hidden sap in them , ( by reason of their vnion with christ ) by which they shall be raised , reuiued , and quickned , being made like vntothe glorious bodie of christ their head , with whome they shall raigne , and liue for euermore . helpes in practise are two ; first , he that will beare with comfort the pangs of death , must labour that he may die in faith : and that is done , by laying hold of the promise of god , touching forgiuenes of sinnes and life euerlasting by christ. all these ( saith the holy ghost ) died in faith , namely , abel , enoch , no● , abraham , and sarah , all laying hold of the promise of life by christ. when iacob on his death-bed , was blessing of his children , he brake forth into this heauenly speach , o lord , i haue waited for thy saluation . in which words it is plaine , that his faith rested on the mercie of god , and by hope he waited for his saluatiō , & our sauiour christ saith , as moses lift vp the serpent in the wildernesse , so must the sonne of man be lift vp , that whosoeuer beleeueth in him , might not perish , but haue life euerlasting . out of which words the forenamed duty may be learned , that looke as the childrē of israel , being stung with fiery serpēts , & that vnto death , we● healed by looking vp to the brasē serpēt erected by moses : so whē we are stūg with sin & death , we must euer remēber by faith to looke vpon christ. but specially when we are dying , then it is our part , to sixe the eies of our soules , by faith vpon him ; and thereby shall we escape death and be made partakers of eternall life and happinesse . notable is the example of christ , who as he was man ; alwaies fixed his trust and considence in his fathers word , especially at his end . for when he was dying , and the pangs of death seazed vpon him , he cries vnto the lord , my god , my god , why hast thou forsaken me ? and againe , father into thy hands i commend my spirit : which words are full of faith , and doe bewray what great affiance he placed in his fathers loue , &c. when dauid in an extremitie , saw nothing before his eies but present death , the people in tending to stone him , at the very instant ( as the text saith ) he comforted himselfe in the lord his god ; but how ? by calling to minde the mercifull promises , that god had made vnto him , and by applying them vnto his heart by faith . and paul saith of himselfe , & the rest of the faithfull , that they receiued the sentence of death in themselues , that they might not trust in themselues , but in god. from these examples it followes , that they which desire with comfort to beare the pangs of death , must die by faith ; that is , they must set before their eies , the promise of remission of sinnes , and life euerlasting , and depend vpon it , wrapping ( as it were ) & infolding thēselues in it , as in a close & warm garment , that will keepe them safe and sure , against the winde and weather of temptation . the second practise in the time of death is , to die in obedience ; which is nothing else , but willingly , gladly , and readily , without murmuring , to submit our selues vnto gods will , in bearing the paines of death . a most worthie president of this obediēce , we haue in our sauiour christ , when he said vnto his father , not my will , but thy will be done ; thereby submitting his will , to his fathers wil , touching the death which he then suffered . yea when he was dying , it is said of him , that he gaue vp the ghost ; that is , he did most willingly surrender vp his soule into the hands of god his father . and this his exāple at the time of his departure , must be a rule of directiō vnto vs , vpon the like occasion . hence it is , that in the third petitiō of the lords praier , amōgst other things , we pray for obedience to the will of god in suffering afflictions , yea euen in the last and greatest , which is death it self . true it is , that obedience to god in death , is against corrupt nature ; and therefore our dutie is , the more to inure our selues , to the performing of it : and that which the blessed apostle said of himselfe , i die daily , ought to be continually our resolution and practise . if we shall inquire , howe this may be done ; the answer is , whē god layeth afflictions vpon vs , in our life time , then by endeauouring to beare them with patience , meeknes , and lowlines . for euery affliction , is ( as it were ) a pettie death : and if we doe in it , subiect our selues to the hand of god , wee shall the better obey him , in the great death of all : and thus doing , whensoeuer god striketh vs with death , we shall with comfort endure the same . sect. . the third particular affliction or distresse , is satanicall molestation , whereby both persons , and places of mansion , or abode , are either possessed , or otherwise molested by the malice of the deuill . i. touching this affliction , the question of conscience is , how such persons as are possessed , or feare possession , or else indure molestations by the deuill in their houses , may haue their minds quieted and sta●ed , and consequently , in that case be remedied ! and here two things are generally to be considered , in way of answer . first , it is to be remembred , that possession is knowne by two signes . the one is , when the deuill is euidently present , either in the whole bodie , or in some part of it . the other , when he hath rule of the said bodie , either in whole or in part : so as the partie himselfe , hath not that vse of his bodie , which he would . as for example : when the deuill possesseth the instruments of the voice , as the tongue , and makes a man to speake latine , greeke , italian , or other tongues , which he vnderstandeth not . both these things were found in them that were possessed , in the time of our sauiour christ. secondly , we must consider , it falleth out oftentimes , that straunge diseases doe seaze vpon men , arising from corrupt humours in the bodie ; yea men and women may haue straunge passions vpon naturall causes vnknowne ; and these will sometimes haue strange and extraordinarie effects in them , which the art of physicke neither can search out , nor cure ; and yet they are neither acts of witchcraft , nor reall possessions . as when god laid extraordinarie diseases on the corinthians , for the contempt of his word and sacraments , . cor. . . like vnto which , he worthily inflicts vpon men in these daies , for the same and other sinnes . now to stay the minde in this case , these rules are carefully to be thought vpon . first of all , it is to be remembred , that though satans malice and power , be very great and large : yet he can not practise the same , against the childrē of god , whē , where , and how he listeth . the malice which satan beares to mankind , and principally to the members of christ , appeares in this , because he is saide , to accuse them before god , day and night . and , as a roaring lyon , to walke about the world , seeking whome he may deuoure , . pet. . . againe , the scripture noteth him , to be a powerfull spirit , whose strength farre exceedeth and surpasseth the might of any man or creature , that is not of an angelical nature , as himselfe is . for he is tearmed a prince of the aire , and the god of this world ; his power reacheth euen to the spirits and soules of men , whereby he worketh in the children of disobedience , ephes. . . his principalitie is so great , that no strength , no defence of man is able to withstand it , vnlesse man take vnto himselfe the whole armour of god , eph. . . now although the deuill be so malitious an enemie of mankind , that he ceaseth not to deuise , whatsoeuer may be hurtfull vnto them ; and withall so powerfull in his attempts , that no man by his o●ne proper strength , is able to resist him : yet he cannot put the least part of his power in execution , in what time , place , or manner he desireth . the reason is , because god hath determined his power , by certaine bounds and limits , which he cannot passe : and they are especially two . the one is , his owne nature , whereby he is a creature , and therefore finite . hence it is , that he can neither know , nor doe any thing that is beyond the reach or capacitie of his nature , or aboue the power and skill of a creature . for example , he cannot directly and immediatly know the deepe things of god , vnlesse they be reuealed vnto him : nor yet the secrets of mans heart . none knoweth the things of a man , saue the spirit of a man , which is in him : ouen so , the things of god knoweth none , but the spirit of god , . cor. . . againe , he cannot doe that which is truly and properly a miracle , the cause whereof is hidden and vtterly vnknowne , and which comes not within the power and order of nature . for this is proper vnto god , who onely doth things simply wonderfull , psal. . . the second thing whereby satans power is restrained , is the will of god. for looke as the sea , beeing by nature , apt to ouerflow the whole earth , is kept in , and shut vp within the shore , ( as it were ) with dores or gates , that it cannot breake forth ; and that by the lord himselfe , who hath established his decree vpon it , iob . so though satan be by nature strong , and his malice great , yet can he doe nothing at all , no nor execute his naturall power , to the hurt and preiudice of any man , without the will and permission of god. thus the euill spirit , could not goe forth to deceiue ahab , vntill the lord had said vnto him , goe and thou shalt preuaile , . king. . . thus the deuill could not touch the bodie , children , goods , or friends of righteous iob , whilest he was fenced and fortified , by the power and prouidence of god. but when the lord , in regard of iobs outward estate , had giuen leaue , and said , loe all that he hath is in thine hand , then did he exercise his power , to the vtmost : yet so farre onely , as he was permitted , and no further . iob. . . the consideration of this first point , that satans power is determined by god , will serue to stay the minds of those , whose persons , houses , or friends are molested by him . for hereupon it followeth , that god , who hath the deuill bound vp ( as it were ) in chaines , will not suffer his power to be inlarged , against his owne children , to their destruction and confusion : but so farre forth alone , as shall be expedient for their good and saluation . againe , that god beeing their father in christ iesus , they may in the time of such affliction , haue accesse vnto him , & call vpon him , for the restraint of satans power and malice , and consequently , for the deliuerance of them and theirs . a second rule is this . such persons must haue recourse to god in his word , in which he promiseth his presence and protection , to his children , in their greatest dangers . and namely , that there shall no euill come vnto them , neither any plague shall come neere their dwelling : because he will giue his angels charge ouer them , to keepe them in all their waies . againe , that he will be a wall of fire , round about his people . zach. . . that he will extend peace ouer his church , like a flood , isa. . . and that there shal be no sorcery against iacob , nor soothsaying in rael , numb . . . and yet if god sees it to be good for his children , to be tried by possessions or witchcraft , in this case the promise frees them not . for all temporall blessings are promised conditionally , so farre forth as they may stand with gods good will and pleasure , and withall may make for the good of his children . howbeit herein lies the comfort , that though such calamities befall them , yet they shall turne to their good , rather then to their hurt . this point well considered by the way , bewraieth the great presumption of some , who are not afraid to say , their faith is so strong , that the deuill cannot touch them . thirdly , it must be considered , that the best seruants of god , haue beene in their times molested by the deuill . christ in his second temptation , was carried by the deuill , from the wildernessé , to a wing of the temple of ierusalem . the children of iob , were destroied by the deuill , & he himselfe was filled with bo●ches , and sores . a certaine woman , euen a daughter of abraham , that is , one following the faith of abraham , was troubled with a spirit of infirmitie , eighteene yeares together . and the daughter of the woman of canaan , was grieuously vexed with a deuill . math. . , . fourthly , men in this case , ought by faith to lay fast hold vpon the promise of life euerlasting , and wait the lords leisure , not limiting him in respect of time , or meanes of deliuerance . this was the practise of iob , though he kill me , yet will i trust in him . and of holy abraham , who did not limit god , but was content to doe with isaac , what the lord would : and though it was in likelihood , a meane to bereaue him of all posteritie , yet still he kept himselfe to the promise . lastly , men must in this case , seeke and sue vnto god by praier , either for deliuerance , if it may stand with his good will and pleasure , or els for patience , that they may meekly and patiently beare that particular affliction . ii. in the molestation and annoyance of houses by spirits , two things are to be remembred . first , men must not consort together , and abide there , where it is certenly knowne , that the lord hath giuen the deuill power and libertie ; least in so doing , they tempt the lord. our sauiour christ , did not of his owne priuate motion and will , betake himselfe into the wildernes , but by the direction of the holy ghost , math. . . paul in like manner , did not of his owne head goe to ierusalem , but vpon the motion of the spirit , act. . . in the light of these examples men arc taught , not to cast themselues , into any places of apparant danger : much lesse to frequent those , which god hath deliuered vp , into the power of satan . and this condemneth the rash , and headie conceits of some persons , who vpon confidence of their owne strength , doe put themselues into needelesse dangers , hauing neither extraordinarie calling from god , nor any sufficient warrant out of his word . if it be asked , what men are to doe in this case ? i answer , first , that they ought rather to flie to god by praier , and to draw neere vnto him in their hearts : and he in mercie will draw neere vnto them . secondarily , that which we doe in meats and drinkes , is also to be done in the houses and places where we dwell . and what is that ? we must sanctifie them to our vse , by the word and prayer . noah at gods commandement , went into the arke , abode in it , and came out againe : and when he came forth of it , into the earth afterward ; it is said of him , that he built an altar , gaue thāks to god for his deliuerance , and praied the lord , to vouch safe him the vse of the earth , as he had before . though abraham had a promise of the land of canaan , to him and his posteritie for euer , yet he went not out of his countrey toward it , till the lord commanded him : and when he was come thither , he built an altar for the worship and seruice of god. the like he did afterward at bethel . and many yeares after , did iacob offer sacrifice vnto god , in the same bethel , when he came to dwell there . and for this very end , in the law , by a speciall ordinance the first fruites of the haruest were offered to sanctifie the rest of the corne . and so much touching the second distresse . chap. x. of the third speciall distresse , arising of the tentation of blasphemie . the third kind of trouble of mind , is that which ariseth of the tentation of blasphemie , which in regard of the vilenes and vglinesse thereof : is not amisse tearmed by some , the foule tentation . and it is , when a man is troubled in his minde , with blasphemous cogitations , and thoughts , directly against the maiestie of god , the father , the sonne , and the holy ghost . as for example : to thinke that god is not iust , or mercifull ; that he accepteth mens persons : that he hath not knowledge of things , that are done here below , or at least that de doth not regard them : that god cannot doe this or that : that he is iniurious to some men , and partiall to others , &c. these and such like blasphemous thoughts there be , which are not fit to be vttered amongst mē , forasmuch as they are most horrible , and execrable , as any can be conceiued . sect. . that we may the better know this temptation , let it be considered , what are the forerunners thereof , and by what meanes it takes place in the heart possessed of it . sometimes it commeth , meerely and onely of the suggestion of the deuill ; which troubleth the phantasie , euen of those which are in that regard innocent , and casteth into their hearts impure and vngodly thoughts . sometimes againe , it comes vpon men , by an euill custome : when as they willingly lend their eares , to leude and cursed speeches , that immediately tend to the dishonour of god , or the wilfull abuse of his word , his iudgements , and mercies ; and vpon the hearing , either giue their applause and approbation , though not expressely ; or doe not hinder or stay them , as much as in them lyeth . otherwhiles , it creepes into the heart of man by degrees , when he beginnes to waxe cold in gods seruice , to make little conscience of those duties , that immediately concerne his worship , & consequently inures himselfe , to the taking of the name of god in vaine , by often and causelesse swearing , forswearing , cursing , &c. by these and such like meanes , is this foule and horrible tentation conua●ed into the minde of man. now the danger of it , whether it ariseth from these , or any other causes , is exceeding grieuous , specially to those , that haue begun to chuse the way of truth , and to applie their hearts to serue god , and to feare his name . for it bringeth forth strange and fearfull effects ; as namely , desperation , and manifold horrors & troubles of minde . yea diuers persons haue hereupō bin astonished in such sort , that they haue bin mooued to make dispatch of themselues ; beeing in their owne iudgement no better , then the very firebrands of hell . sect. . now for the curing of this wonderfull trouble and distraction of conscience , two things are to be done : to wit , inquirie must be made into the next causes , whence this tentation should arise : and after that , the remedie is to be applied . for the first . inquirie is to be made , whether the present distresse , had his beginning from the thoughts of a mans owne minde , or from the suggestion of the deuill . for this is in all likelyhoode , the next way to minister comfort , to the afflicted partie . it may be said , how shall a man discerne the thoughts that are from the deuill , from his owne thoughts ? ans. he shall know them by sundrie notes . first by the entrance of thē into the mind . for those that co●e from the diuill , come speedily , as lightning into a house : and they are after a sort , forced into the minde by violence , so as the partie cannot auoide them ; and they come into the minde againe and againe , yea a thousand times in a day , so as by their often comming , they weaken the memorie , dull the senses , wearie and confound the braine . these are thoughts that come from the deuill , and by him are co●…uaied from without , into the minde of man. and if such cogitations , were from a mans own self , they would not come with so great vehemēcie and cel●ritie , but with leisure● and they would rise with more moderation , and lesse violence . yea further , the frequent vse of them would not produce so many , and so fearfull effects as it doth . secondly , such thoughts may be discerned , to come from the deuil , by this signe , because they are directly against the very light of nature , the sparkes whereof are not quite extinct in vs by sinne . for euery man thinkes reuerently of god by nature . but these cogitations are most wicked and deuilish , fastning vpon god , things that are most vile and monstrous : whereas commonly , the thoughts that arise from our selues , are not against the light of nature , though they be most corrupt . the third signe is , that at the first conceiuing of them , the partie 〈◊〉 smitten with an extraordinarie feare , his flesh is troubled ; and oftentimes , sicknes and faintings doe follow . but the thoughts that men conceiue of thēselues , cause neither feare , nor fainting , nor sicknes . fourthly , blasphemous thoughts cannot come ordinarily from the hart of any , saue of those alone , that are of reprobate mindes . but the parties that are thus distressed , are honest , ciuill , and such as professe the gospell , at least in shew ; yea sometime they befall such , as are the true members of christ. therefore it is manifest , that they come from without , euen from the deuill casting them into the minde , and not from within a mans owne selfe . in the next place , inquirie must be made , whether the partie doth approoue , loue , and like these and such like thoughts , or no ? to this he will answer , if he be asked , that he abhors them as the deuill and hell it selfe . thus euen naturall men will answer , & that truly . after inquirie thus made , the remedie is to be applied . and the first and principall remedie , pertaines to doctrine , and instruction : in which the partie is to be informed of his or her estate ; namely , that the foresaid blasphemies , are not his sinnes , but his crosses . for they are the deuils sinnes , and he shall answer for them : and they are not ours , till we intertaine , receiue , approoue , and giue consent vnto them . for proofe hereof , let this be considered , that vncleane thoughts which haue their residence in the minde of man , are of two sorts : inward , and outward , inward are such , as haue their originall from the flesh , and arise of the corruption of mans nature , though stirred vp by the deuill . and these , at the very first conceiuing , are our sins , though they haue no long abode in our mindes : and they are directly forbidden , in the tenth commandement outward thoughts are those , which haue relation to an outward cause or beginning : of which sort are those euill thoughts , that be conueied into the minde by the deuill : and if we take no pleasure in them , nor yeeld consent vnto them , they are not to be accounted our sinnes , but the deuills , by whome they are suggested , the truth hereof appeares in christs example ; into whose minde the deuill cast this blasphemous tentation , thereby moouing him to infidelitie , co●etousnes , and idolatrie : which neuerthelesse were not his sinnes , because his holy-heart gaue not the least approbation to them , but abhorred and repelled , them , and therefore was free from any taint of sinne , in or by them . this distinction of thoughts must be remembred . for hence it followes , that blasphemous thoughts , not consented to by vs , are not our sinnes , but the deuills . euen as in like case , whē one wickedly disposed , sollicites another to treason , or murder : if the said partie listen not , nor yeild thereto , he cannot be holden guiltie of those crimes . therfore , men must not feare those kind of thoughts ouermuch : at lest , if they please not thēselues ouermuch in them : because , though they be indeede their crosses , yet are they not their personall sinnes , for which they shall incurre the wrath and displeasure of god. againe , they must let them goe as they come : they are not to striue against them , for the more they labour to resist them , the more shall they be intangled with them . the second thing to be vsed in way of remedy , for the staying of the mind in this tentation , is , that though it should be graunted , that the foresaid euill and blasphemous thoughts are our sinnes , yet we are to remember , that they may through the mercie and goodnesse of god , be pardoned : if they be heartily and vnfeinedly repented of : yea further , that neither they , nor any other sins ( except that against the holy ghost ) doe condemne him , that praieth against them , & is heartily sorrie for them . it was pauls complaint , rom. . . that he did not the good which he would doe , speaking of the inward indeauour of his heart : and againe , that he did the euill which he would not , meaning in respect of the corruption of his nature . now vpon this , that he indeauoured to doe that , which was agreable to the will of god , that he loathed and detested the contrarie , and stroue against his corruptions , how did he comfort himselfe ? marke the wordes following , v. . if i doe that i would not : that is to say ; if against my generall purpose , i sinne against god ; if i be sorrie for it , if i be displeased with my selfe , because i can not obey god , in that perfectiō i desire , it is no more i that do it , but sinne that dwelleth in me . frō this example of paul i gather , that if any man , haue in his minde euill thoughts , and doeth ( as paul did ) grieue , because he therby offendeth god ; if he doe abhorre them , and pray against them ; he shall not be condemned for them ; they shall neuer be laid to his charge . the partie then that is troubled with with these thoughts , may vpō these grounds , stay his minde ; and comfort himselfe . for if he shall not be condemned for them , then let him not feare them aboue measure . the third point to be remembred is , that the partie must not be alone . for this tentation beginnes , and is confirmed and increased by solitarinesse ; and the parties thus distressed , loue to be apart by themselues , from the societie of others . and for that cause , in case they be lyable to this distresse , they must vse to converse with such company , as may afford them matter of speech and conference meete for them , and may exercise their mindes with heauenly meditations in the word , and singing of psalmes , and such like fitte and conuenient recreations . our first parent eue was tempted by satan , when shee was apart from adam : and our sauiour christ , when he was alone out of companie and societie , then did the deuill most malitiously assault him , with strong and powerfull tentations in the wildernes . the fourth point , to be remembred of the partie troubled is , that he must as heartily and earnestly repent him , of those his euill thoughts , as of euill wordes and deedes . for the truth is , because men are loose-minded , and haue no more care of their thoughts , then commonly they haue ; therefore the lord iustly suffers the deuill to plague and torment them , by conuaying into their hearts , most vile and damnable cogitations . furthermore , the said partie must labour to be renued in the spirit of his minde , that is , to haue his minde inlightened by the spirit , whereby he may know and vnderstand the will of god in his word . after repentance for euill thoughts , there must follow watchfulnesse , and a carefull circumspection ouer all his waies ; but principally he must haue an eye vnto his heart , the fountaine of all . keepe thine heart with all diligence , saith salomon : that is , aboue all things see that thou countergard thy thoughts , desires , motions , and affections . that the heart of a man may be guarded , two rules are to be obserued . first , that the word of god dwell plentifully in it , by daily meditation of the commandements , promises , and threatnings reuealed in the same . it is noted by dauid , as a propertie of a blessed man , that he exerciseth himselfe in meditatiō of the law of god , day and night , psal. . by this meanes the heart will be clensed , and purged from vncleane and polluted motions , and so guided & directed , that it swarue not from god. this rule is of speciall vse . for therefore doe men hatch , and breed euill thoughts in their hearts , because they are not taken vp with holy meditations : and hence it is , that the heart of man , is made euen a pray vnto the deuill , because the word of god is not lodged therein . excellent was the practise of dauid in this case , who kept the word of god in his heart , that he might not sinne against him . the second rule of the keeping of the heart , is to establish our thoughts by counsell . it is the wise mans aduise in so many words , prov. . . wherein he would teach vs , that it is the propertie of a worldly wise man , in matters of waight , not to trust to his owne wit , but to follow the direction and counsell of wise and skilfull men . and if this be a sound course in matters of the world , much more ought it to be taken , in the maine matters of religion , and conscience , concerning the heart and soule of man. and therefore by the lawe of proportion , it giues vs direction , not once to thinke or conceiue , so much as a thought , but vpon aduice and direction taken at god and his word . thy testimonies ( saith dauid ) are my delight ; and my counsellers . and what benefit had he by taking such a course ? surely , by the word of god , which was his continuall meditation , he gat vnderstanding , he became wiser then the auncient ; it made him to hate all the waies of falshood : it kept him from declining from god , either to the right hand , or to the left . the same rule must be practised of vs , in the vse of our senses , our speeches , and actions , and then shall the heart be kept cleane , and free from these temptations . and seeing this temptation is so daungerous and fearefull , as hath beene said , & doth often befall men ; our dutie is to make conscience , of practising the foresaid rules continually . and thus much concerning the third kinde of distresse of conscience . chap. xi . of the fourth speciall distresse , arising from a mans owne sinnes . the fourth distresse of minde is that , which ariseth from a mans owne sinnes , or rather , from some one speciall sinne committed . and this kind of tentation is twofold : for either it is more violent , and lesse common ; or lesse violent and more common . sect. . the violent distresse of minde , shewes it selfe by feares and terrours of the conscience , by doubtings of the mercie of god , by lamentable and fearefull complaints made to others . now question is mooued , howe this violent distresse of minde , arising from our owne sinnes , is to be cured ? answ. that it may be cured by the blessing of god , three things must be done . first , that particular sinne must be known , which is the cause of this violent distresse . and here we are to know , by the way ; that it is an vsuall thing , with the parties thus distressed , to dissemble and cloake their sinnes : and therefore they will alleadge , that their trouble ariseth from some euill thoughts , from wicked affections , and from the corruption of nature : whereas commonly men are not distressed , in violent manner , for euill thoughts , affections , &c. but the violent distresse commeth from so●…e actuall and odious sinne or sinnes done , which wound the conscience , and are the causes of great distraction of minde : and they are many , which hauing bin vpon occasion before rehearsed , i will not now repeat them . onely this must be remembred , that the greater sinns against the third , sixt , and seuenth commandements , are the maine and proper causes of violent distresses : and the more secret the sinne is , in regard of the practise thereof , the greater horror of conscience it bringeth ; and open offences doe not giue so deepe a wound vnto it , as secret and hidden sinnes . secōdly , the particular sinne being known , inquirie must be made , as much as possibly may be , by signes , whether the partie distressed repenteth , yea or no. for except he hath repented , he cannot be fitted to receiue comfort : & vnlesse he be first fitted to receiue cōfort , he cannot be releeued in conscience . now if it be found , that the partie hath repented , then care must be had in the next place , that his repentance may be renued , for the particular sinne committed . thirdly , hauing thus done , the comfort must be ministred , for the moderating , or taking away of the distresse . and here remember by the way , that the comforts ministred , vsually and ordinarily , must not goe alone , but be mingled and tempered , with some terrors of the law : that beeing thereby feared , with the consideration of sinne , and of the wrath of god due vnto the same , the comfort may appeare to be the sweeter . the ministring whereof , in case of this distresse , would not be direct and present , but by certaine steppes and degrees : except onely in the point of death : for then a directer course must be vsed . these degrees are two . first , the partie is to be informed of a possibilitie of pardon , that is , that his sinnes are pardonable , and though in themselues they be great , and hainous , yet by the mercie of god in christ , they may be remitted . now put the case , that the afflicted apprehendeth onely the odiousnesse of his sinnes , and the wrath of god due to the same , and in this fitte puts off the pardon from himselfe , and cannot be perswaded that his sinne may be forgiuen , what then is to be done ? ans. then for the effecting of this first degree , certaine grounds are to be laid downe , whereupon assurance in that case may be built vp in his heart . the first ground of possibilitie of pardon is , that the mercie of god is infinite , yea ouer all his works , psal. ● . . that the death of christ is of infinite price , merit , and value before god. that god is much in sparing , isa. . . that with the lord is mercie , and with him is plenteous redemption , psal. . . that christs satisfaction is not onely a b price , but a c counterprice , . tim. . . able to satisfie for the sinnes of all men , yea for them that haue sinned against the holy ghost . for that sinne , is not therefore vnpardonable , because the offence thereof is greater , then the merit of christ ; but because th● partie offending , neither doth , nor can applie the merit of christ vnto himselfe . an ancient father vpon cains wordes , my punishment is greater then i can beare , saith , thou liest cain , for gods mercie is greater then the sinnes of all men . the mercie of god was very great to manasses , to salomon , to peter , and to many others , though they were great offenders . the second ground . men of yeares , liuing in the church of god , and knowing the doctrine of saluation , shall not be condemned simply for their sinnes , but for lying in their sinnes . vpon this ground , i say , that men distressed must be grieued , not so much for committing of sinne , as for lying and continuing in sinnes committed . a third ground . it pleaseth god many times to leaue men to themselues , and to suffer them to commit some sinne that woundeth conscience . it is true and cannot be denied . but we must withall remember , that sinnes committed , doe not vtterly take away grace , but rather make it the more to shine and shew it selfe . for god in mercie turneth all things , euen sinne it selfe , to the good of them that be his : and therefore sinne committed , cannot either waste , or extinguish grace receiued , but by diuine dispensation , serueth to amplifie and inlarge the same ; so as where sinne aboundeth , there grace aboundeth much more , rom. . . and the lord saide to paul , beeing in great extremitie , . cor. . . my grace is sufficient for thee : for my power is made perfect through weakenes . hence it appeareth , that the grace of god is not vtterly lost , but appeareth liuely in the time of distresse . the fourth ground is this . the promises of god touching remission of sinnes , and life eternall , in respect of beleeuers are generall , and in regard of all and euery man indefinite : that is , they doe not define , or exclude any person , or any sinner , or any time ; onely they admit one exception , of finall impenitencie . here a question may be mooued , how long he that ministreth comfort , must stand vpon the possibilitie of pardon ? i answer , vntill he hath brought the partie distressed , to some measure of true repentance : and this beeing done , then he is to proceede to the second degree of comfort . the second degree of comfort is , to teach , that the sinne , or sinnes of the partie distressed , are indeede pardoned . but it may be asked , vpon what signes may this comfort be applyed ? i answer , vpon these two . first , if the partie distressed confesse , that he or shee is heartily grieued , that by their sinne or sinnes , they haue offended so louing and so mercifull a god. secondly , if they professe , that they desire with all their heart , to be reconciled vnto god in christ : and at least doe desire to repent for their sinnes ; and withall doe carrie in heart , a purpose to sinne no more , but in all things , ( as much as in them lieth ) to performe new obedience vnto god , luc. . . &c. now for the better enforcing of this comfort , some textes of scripture , fitting this purpose must be rehearsed , a● for example , matth. . , . i came not to call the righteous , that is to say , those that iudge themselues righteous , but sinners , that is , those which are grieued , because in their owne conscience , they are vile and hainous offenders , to repentance . againe , matth , . . come vnto me all ye that are wearie , and heauie laden , and i will refresh you . and christ saith , it was the end of his cōming to preach deliuerance to the captiues , and to set at libertie them that are bruised . luk. . . to conclude this point , there remaines yet a further question to be resolued , and that is this . a man after repentance , for some greiuous sinne , falls into it againe , and is distressed more then before : it is a cause somewhat grieuous . for we knowe , that if a man be recouered of an ague , and through distemper in diet , or otherwise , makes a relapse into it againe , his case is often desperate , and he hardly scapeth with his life . in the same māner it is a dangerous case , if after repentance , men make a relapse into the same sinne againe . it may then be asked , how such persons may be recouered after a relapse ? i answer , though we find not any one particular example in scripture , of any one person , that was restored againe after a relapse : yet neuerthelesse there is some comfort for such persons . vpon what grounds may some say ? ans. men that haue not so much as a drop of mercie , in comparison of god , must forgiue ther brethren often and many times , yea as our sauiour christ saith to peter , till seuenty times seuen times , if they returne and say it repents them . now god is infinite in all his attributes . he is much in sparing : with him is plenteous redemption : and therefore he will questionlesse , vpon true repentance , often forgiue and forget , euen the same sinne iterated againe and againe . nowe these persons are to be releiued in this sort . first they must haue their consciences setled in this point , that their relapse is pardonable , though very dangerous . for proof hereof read esay , . . where mention is made of diuers apostataes , that were by god called to repentāce , with promise of don , if they turned vnto him . and in luk. . the prodigall child , ( by whome i vnderstand one , that after grace receiued , fell from his repentance and obedience to god ) when he did but purpose in his heart to returne again , was pardoned , and receiued into fauour . in the . cor. . . paul saith to the corinths , that were fallen away , we pray you in christs steade that ye be reconciled vnto god. secondly , beeing thus setled in consciēce they must againe repent them of their sinnes . thirdly and lastly , they are to be comforted , with the promise of remission of sinnes , after that some signes of renewed repētance for sinnes past , haue beene giuen . sect. . the second kinde of this tentation or trouble of minde , which is more common & lesse violent , befalls the children of god : and it is a griefe of heart , more or lesse , whereby men are troubled , in respect of the want of grace in their hearts , and defects of obedience in their liues . paul the deere seruant of god , was possessed with this trouble of minde , as we may read , rom. . . and indeede there is no child of god , but more or lesse , one time or other , he feeles the stings of sinne , and the buffetings of satan , which cause griefe in his heart . but this griefe is a notable grace of god , and therefore they which want it , must labour to haue it , and they which haue it , must not seeke to put it out , but to keepe it in measure and order . and the grounds of comfort , whereby the heart may be sta●ed in this sorrow , that it be not immoderate , may be these . i. ground . it is gods will , that the worke of sanctification , or regeneration , should be imperfect in this life , and remaine vnfinished til death . this point needs no proofe , it is manifest both in the word of god , and in daily experience . the reasons for which god will haue it to be so , may be these . first of all , god giues grace , according to the measure , and manner of our receiuing of it , which in this life is imperfect . some giftes of god in christ , bestowed on his seruants , as remission of sinnes by his death , and iustification by his obedience , are not put into vs , but are only applied and made ours by imputation . some other giftes there be , which are infused and put into vs , as namely , sanctification , regeneration , the loue of god and man : and by one of these two meanes , to wit , either by imputation or infusion , are all the giftes of god in christ made ours . yet before we can haue them , we must receiue thē : and the meanes whereby we receiue them is faith , which god hath ordained , to be the hand of our soules , to receiue his benefits bestowed on vs. which faith because it is weake and imperfect , in this life , therefore the gifts which we receiue thereby , are also imperfect . for though gods benifits be like a bottomlesse sea , yet the faith , wherby we lay hold of them , is like vnto a vessell with a narrow necke , which though it be cast into the great ocean , receiues but a little water at once , and that by degrees , droppe by droppe , according to the widenesse of the mouth . and hence it is , that though the gifts of god without vs , which are ours by imputation , be perfect ; yet all such graces as are put into vs , are weake and imperfect . secondly , if any seruant of god , should be perfectly regenerate , and made absolutely holy in this life : then he should fulfill the morall lawe , and so become a sauiour to himselfe : and by the tenour of the law haue life : and so should not christ be a sauiour properly , but only an instrumēt , to dispose vs , to the keeping of the law , whereby we might saue our selues . but there is one only all sufficient sauiour , christ iesus : and the beginning , the middle , and the accomplishmēt of our saluation , is to be ascribed to him alone . thirdly , it is the wil god , that his owne children , with whome he is well pleased in christ , should be brought to nothing in themselues that they might be all in all out of themselues in christ : being , as it were , emptied of selfe-loue , and of all confidence in their owne goodnesse . but if sanctification should be perfect at the first , then a man should not goe out of himselfe , but would rather stay as he is , and rest contented in his owne goodnesse . for this cause paul , after his exaltation , was buffeted by satans temptations , that he might not be exalted out of measure , cor. . . but should content himselfe with this , that he was in the loue and fauour of god in christ. ii. ground is ; to consider , what makes a man professing christ , accepted of god , and howe much he himselfe must doe , for this end ? the substance of all things to be done of vs for this ende , that we may become the children of god , may be reduced to three heads . first of all , we must heartily bewaile our sinnefull liues past , and seriously humble our selues , in regard of our owne sinnes , both of heart and life ; and if by occasion wee fall into any sinne , we must not lie therein , but by speedie repentance , recouer our former estate . secondly , in regard of the sinnefulnesse of our hearts and liues , in times past , we must rest our selues on gods mercie alone , ●lying to the throne of mercie for the pardon of them all . thirdly , we must indeauour in the course of our liues afterward , to performe obediēce to god in all his commandements ; that thereby we may shew our selues thankefull to him for his mercie , and profit in our obedience . for proofe hereof , first , consider the examples of this practise in gods children . all that dauid that worthie seruant of god could doe , after his sinnes committed , to bring himselfe againe into the fauour of god , whome he had offended , consisted of these very heads , which haue beene named ; repentance , confidence , and affiance in gods mercie , and performance of new obedience . and this his practise was verified , amongst many other places , specially in the . psalme , & in all the psalmes commonly called penitentiall . againe , the prophet daniel was accepted of god onely for the doing of these things , dan. . and in like manner was paul , and the rest of the apostles . rom. . . tim. . . againe , for further proofe , let it be considered ; what it is that makes a man to become a christian , and seruant of god : not this , that he is pure from all sinnes , and neuer slides or swar●es from obedience vnto god ; but because when he sinneth and falleth , he is grieued with himselfe , and laboureth euery day , to mortifie his corruptions , which are the matter of sinne , in his heart , and life ; and suffereth not sinne to reigne in his mortall bodie , but crucifieth the flesh , with the affections and lusts therof . yet here remaines a great difficultie . many a good seruant of god , may , and doth truly say of himselfe , i bewaile my sinnes , and doe in some sort rest on gods mercie , and withall i endeauour to performe new obedience : but alas ! here is my griefe , i cannot doe these things as i would . in matter of sorrow and griefe , i am troubled with hardnes of heart : in occasions of boldnes and confidence , with doubtings : 〈◊〉 endeauour to obey , with many slippes , and sundrie falls : for the staying & moderating of this griefe , these rules may further be remembre●… . the first rule . if there be in the minde , a purpose not to sinne ; in the will , a desire to please god ; and in the whole man , ●n endeauour to performe the purpose of the minde , and the desire of the will : marke what followes vpon this : god in mercie accepteth the purpose and will to obey , for obedience it selfe . yea though a man faile in the very act , and do not so well as he should , the lord accepteth the affection and endeauour for the thing done . excellent is the saying of an auncient father , god accepteth that which is his , and forgiues that which is thine : his is the grace whereby we are inabled to endeauour to obey in the want of obedience , and that he accepteth ; ours i● the sinne and weakenes in performance of the dutie which he requireth , and that he doth in mercie forgiue . herein appeareth the great goodnes of god vnto vs , and we can neuer be sufficiently thankfull for the same . but yet that we may not here delude our hearts with conceits , and bless● our selues in vaine : we must knowe , that god doth not alwaies accept the will for the deede , vnlesse there be a constant purpose in heart , a true desire in will , and some resolued indeauour sutable in the life , malac● . . ● . god spares them that feare him , ●s a father spares his own child . how is that ? though the sick or weake child beeing com●…ed some busines , goeth about it very vnhandsomly , and so the deede be done to little 〈◊〉 no purpose : yet the father accepts it as well done , if he see the childe yoelde vnto his commandement , and doe his indeauour , to the vttermost of his power . euen so will god deale with those that be his children though sicke and weake in obedience . ●…r how will some say , can god accept a worke of ours that is imperfect ? ans. so farre forth , as the obedience is done in truth , so farre forth god accepts it , because it is his owne worke in vs : and as it is ours , he pardons it vnto vs , because we are in christ. a second rule is laid downe , rom. . . where paul saith to this purpose , the good which i would doe , i doe not , and the euill which i would not , that do i. in these words , is set down the state of all regenerate men in this life : and the meaning is this . the good things which god hath commanded , i doe them , but not as i would , and the euill forbidden i auoid , but not as i would . this we shall see to be true by comparing the voices of three kindes of men together . the carnall man saith , i doe not that which is good , neither will i do it , and that which is euill i doe , and i will doe it . contrariwise , the man glorified , he saith , that which is good i do , and will doe it , and that which is euill i doe not , neither will i doe it . the regenerate man , in a middle betweene them both , he saith ; the good things commanded i do , but not as i would ; the euill things forbidden i avoid , but not as i would . and this is the estate of the child of god in this life , who in this regard , is like vnto a diseased man , who loues his health , and therfore obserues both diet and physick : and yet he often falls into his fit againe , ( though he be neuer so carefull to obserue the rules of the physitian ) by reason of the distemperature of his bodie : and hereupon is saine to goe to the physitian the second time for new counsell . in like manner , gods children , haue indeede in their hearts , a care to please and obey god ; but by reason of sinne that dwelleth in them , they ●aile often , and so are ●aine to humble themselues again before him , by new repentance . againe , the seruants of god are like to a man , by some suddaine accident cast into the sea , who in striuing to saue himselfe from drowning , puts to all his strength , to swim to the shore , and beeing come almost vnto it , their meetes him a waue or billow , which driues him cleane backe againe , it may be a mile or further , and then the former hope and ioy conceiued of escape , is sore abated : yet he returnes againe , and still labours to come to the land , and neuer rests till he attaine vnto it . iii. ground . he that is indeede regenerate , hath this priuiledge , that the corruption of nature , is no part of him , neither doth it belong to his person , in respect of diuine imputation . paul saith of himselfe , rom. . . it is no more i , but sinne that dwelleth in me . in which words , he distinguisheth betweene his owne person , and sinne that is in him . for in man regenerate , there be three things , the bodie , the soule , and the gift of gods image restored againe . now touching the corruption of nature , that is in his person , and so may be said to be his ; but it belongs not to the man regenerate , it is not his , because it is not imputed to him , and so indeed is , as though it were not in him . the apostle thess. . . praies for the thessalonians , that god would sanctifie them throughout , and preserue their whole spirit , soule , and bodie . of which place ( amongst many ) this exposition may be giuen . the apostle speaking of men regenerate , and sanctified , makes three parts in them : bodie , soule , and spirit : and by spirit , we are to vnderstand , not the conscience , but the gift of regeneration , and sanctification , which is the whole man bodie and soule , opposed to the flesh , which in a naturall man , is called the olde man , rom. . and the praier which paul makes in the behalfe of the thessalonians , teacheth vs in effect thus much ; that though corruption remaine in the regenerate , after regeneration ; yet in respect of diuine acceptation , he is accounted as righteous , and so continueth : his sinne , ( by the mercie of god in christ ) not beeing imputed to him to condemnation . and so much for that point . now these grounds of comfort , and others of the like nature , may serue to sustaine and vphold the hearts of the children of god , when they shall be pressed and troubled , in consideration of their estate in this life , which cannot till death , be fully freed , from much weakenes and manifold imperfections . chap. xii . of the fift speciall distresse , arising from a mans owne bodie . the fift and last kind of temptation or trouble of minde , ariseth from a mans owne bodie . before i enter to speake thereof , one question , in the meane time , must be answered , namely , how the bodie beeing an earthly substance , should trouble or annoie the minde , considering that the minde is not bodily out spirituall : for nothing can worke aboue it owne power : and it is against reason , that that which is bodily , should either alter or trouble a spirit . for answer hereunto , these things must be considered . sect. . first of all , the actions of man , though they be sundrie , yet they all proceede from one onely fountaine , and common cause , the soule ; and are done by the power thereof . the bodie of it selfe , is not an agent in any worke , but as it were a dead instrument , in and by which the soule produceth all actions and workes . secondly , though all the actions of man come from the soule , yet the most of them are such , as be performed by the bodie , and the parts thereof , and by the spirits that are seated in the bodie , as by instruments . indeede some actions of the soule and minde , are done without the helpe of the bodie ; but i say , that the most of them , are wrought by the bodie , and spirits therein contained . and yet notwithstanding the spirits in thēselues , are no agents at all : but the onely agent in any worke , is the soule it selfe . for example : the vsing of the outward senses , as of sight , hearing , tasting , touching , smelling , as also of the inward , as imagination , memorie , &c. all this is done by the braine , and the parts of the braine , as proper instruments . all affections both good and bad , come from the soule , but yet they are done and acted in , and by meanes of the heart and vitall spirits . so also the powers of life and nourishment proceede from the soule ; and yet they are done and wrought by the liuer , and other inward parts , as instruments whereby the soule nourisheth the bodie . in a word , there is no naturall action in man , but for the effecting thereof , the parts of the bodie are vsed as it were the hands and instruments of the soule ; and all this comes by reason of the vnion of the bodie with the soule , whereby they make one person . hence it followeth , that when the bodie is troubled , the soule is also troubled . now the bodie affecteth and hurteth the soule and minde , not by taking away , or diminishing any part thereof : for the soule is indivisible . nor by depriuing it of any power or facultie giuen it of god : for as the soule it selfe , and the parts thereof , so also all the faculties of the same , remaine whole and entire , without abating or diminishing . but by corrupting the action of the minde , or more properly , by corrupting the next instrument whereby the minde worketh , and consequently the action it selfe . this may be conceiued by a comparison . a skilfull artificer in any science , hauing an vnfit toole to worke withall , though his skill be good , and his abilitie sufficient : yet his instrument wherewith he worketh being bad , the worke which he doth must needes be an imperfect worke . howbeit the toole takes not away the skill of his workemanship , nor his power of working , onely it hinders him from shewing his skill , and doing that well , which otherwise he should and could doe well . in like manner , the bodie beeing corrupted , hinders the worke of the soule ; not by taking away the worke of the soule , or the abilitie of working : but by making it to bring forth a corrupt worke , because the instrument which it vseth is corrupt and faultie . and thus we must conceiue of all the annoyances of the soule by the bodie . the temptation followeth . the bodie causeth the trouble of minde two waies , either by melancholie , or by some strange alterations in the parts of the bodie , which oftentimes befall men : in what sort we shall see afterwards . for troubles of minde thus caused , are more common , and as noysome as the most of the former . sect. . touching that which comes by melancholy , sundrie things are to be considered for our instruction , and for the remedie of that euill . . and first of all ; if it be asked what melancholy is ? i answer , it is a kinde of earthie and blacke blood , specially in the splene , corrupted and distempered ; which when the splene is stopt , conuaies it selfe to the heart , and the braine ; and there partly by his corrupt substance , and contagious qualitie , and partly by corrupt spirits , annoyeth both heart and braine , beeing the seates and instruments of reason , and affections . . the second is , what are the effects and operations of melancholie ? ans. they are strange , and often fearefull . there is no humour , yea nothing in mans bodie , that hath so straunge effects , as this humour hath , beeing once distempeted . an auncient diuine calls it the deuills bait , because the deuill beeing well acquainted with the complexion and temperature of man , by gods iust permission , conueies himselfe into this humour and worketh strange conceits . it is recorded in scripture , that when the lord tooke his good spirit from saul , wherby he did carrie himselfe well in the gouernment of his people : and an euill spirit came vpon him , he was in so fearfull a case that he would haue slaine him that was next vnto him : how so ? surely , because god in iustice withdrew his spirit from him , and suffered satan , to enter into the humour of choler , or melancholie , or both , and by this meanes caused him to offer violence to dauid . now the effects therof in particular , are of two sorts . the first , is in the braine and head . for this humour being corrupted , it sends vp noysome fumes as cloudes or mists ; which doe corrupt the imagination , and makes the instrument of reason unfit for vnderstanding and sense . hence followes the first effect , strange imaginations , conceits and opinions , framed in the minde : which are the first worke of this humour , not properly : but because it corrupteth the instrument , and the instrument beeing corrupted , the facultie cannot bring forth good but corrupt actions . examples hereof are well knowne , i will onely touch one or two . one is called the beastiall or beastlike melancholie ; a disease in the braine whereby a man thinkes himselfe to be a beast of this or that kind , and carries himselfe accordingly . and here with haue all those beene troubled , which haue thought themselues to be * wolues , and haue practised woluish behauiour . againe , it is said of nebuchadnezzar , dan. . . that he was driuen from men , and did eate grasse as the oxen , that is , behaued himselfe , and fed as a beast . now some are of opinion that his humane shape was taken from him , and that he was transformed into a beast ; at least that he had the soule of a beast in stead of an humane soule for a time . but they are deceiued . for there is no such transportation of soules into bodies , either of men or beasts . others thinke , that nebuchadnezzar was smitten in the braine with this disease of beastlike melancholy , whereby he was so bereft of his right minde , that he carried himselfe as a beast . and this interpretation is not against the text : for in the . verse of that chapter it is said , that his minde came to him againe : and therefore in the disease , his vnderstanding , and the right vse of his reason was lost . and the like is true in historie , by diuers examples , though it were not true in nebuchadnezzar . againe , take another example , that is common and ordinarie . let a melancholike person vpon the sudden , heare or see some fearfull thing , the strength of his imagination is such , that he will presently fasten the thing vpon himselfe . as if he see or heare that a man hath hanged himselfe , or is possessed with a deuil , it presently comes to his mind , that he must doe so vnto himselfe , or that he is , or at least shall be possessed . in like manner vpon relation of fearefull things , presently his phantasie workes , and he imagineth , that the thing is alreadie , or shall befall him . and this imagination , when it enters once and takes place , it brings forth horrible and fearefull effects . the second effect or worke of melancholy , is vpon the heart . for there is a concord and consent betweene the heart and the braine , the thoughts and the affections : the heart affecting nothing but that which the minde conceiueth . now when the minde hath conceiued , imagined , and framed within it selfe fearefull thoughts ; then comes affection and is answerable to imagination . and hence proceede exceeding horrours , feares , and despaires , euen of saluation it selfe , and yet the conscience for all this vntouched , and not troubled or disquieted . . thirdly , it may be demanded , whether there be any difference betweene the trouble of conscience and melancholy ? for many hold , that they are all one . ans. they are not all one , but differ much . affliction of conscience is one thing , trouble by melancholy is an other : and they are plainly distinguished thus . first , when the conscience is troubled , the affliction it selfe is in the conscience , and so in the whole man. but in melancholy , the imagination is disturbed , and not the conscience . secondly , the conscience afflicted , hath a true and certen cause , whereby it is troubled , namely , the sight of sinne , and the sense of gods wrath ; but in melancholy , the imagination conceiueth a thing to be so , which is not so : for it makes a man to feare and despaire , vpon : supposed and fained causes . thirdly , the man afflicted in conscience , hath courage in many other matters : but the melancholike man feares euery man , euery creature , yea himselfe , and hath no courage 〈◊〉 all , but feares , when there is no cause of feare . fourthly , imaginations in the braine caused by melancholy , may be cured , taken away , and cut off by meanes of physicke : but the distresse of conscience , cannot be cured by any thing in the world but one , and that is the blood of christ , and the assurance of gods fauour . . fourthly , the way to cure melancholy is this . first , the person troubled must be brought to this ; that he will content himselfe , to be aduised and ruled by the iudgement of others , and cease to rest vpon himselfe touching his owne estate : and by this shall he reape much quiet and contentation . secondly , search and triall must be made , whether he hath in him any beginnings of grace , as of faith and repentance , o● no. if he be a carnall man , and wanteth knowledge of his estate , then meanes must be vsed , to bring him to some sight and sorrow for his sinnes , that his melancholy sorrow , may be turned into a godly sorrow . if he want faith and true repentance , some good beginnings thereof must be wrought in his heart . thirdly , when he is brought to faith in gods mercie , and an honest purpose not to sinne any more ; then , certaine mercifull promises of god , are to be laid before him : and he must be exhorted , to rest vpon these promises , and at no time to admit any imagination or thought , that may crosse the saide promises . now the promises are these , and such like : psal. . . no good thing shall be wanting to them that feare god. psal. . . no euill shall come neere the godly man. . chr. . the lord is with you , while you are with him , and if you seeke him , he will be found of you . iam. . . draw neere to god , and he will draw neere to you . and the best meanes to cause any man thus diseased , to be at peace with himselfe , is to hold , beleeue , and know the truth of these promises , and not to suffer any bythought to enter into his heart , that may crosse them . moreouer , though the former promises may stay the mind , yet will they not take away the humour , except further helpe be vsed . therefore the fourth and last helpe , is the arte of physick , which serues to correct and abate the humour , because it is a meanes by the blessing of god , to restore the health , and to cure the distemper of the bodie . and thus much touching the trouble of mind , caused by melancholy . sect. . the second meanes whereby the bodie annoies the minde is , when it occasions trouble to the minde , by strange alterations incident to the body . when a man beginnes to enter into a phrensie , if the braine admit neuer so little alteration ; presently the minde is troubled , the reason corrupted , the heart terrified , the man distracted in the whole bodie . thus from the trembling of the heart , come many fearefull imaginations and conceits , whereof a man knowes not the cause . the same is procured by the swelling of the splene , by the rising of the entrals , by strange crampes , convulsions , and such like . the remedie hereof is this . first , it is still to be considered , whether the partie thus troubled , hath the beginnings of true faith & repentance , or no. if he hath , it is so much the better . if he hath not , ( as vsually such persons are meere naturall men , ) then the first dutie is , to vse all meanes , to stirre vp in him some godly sorrow for his sinnes , to bring him to the exercises of inuocation , and to some confidence in gods mercy for pardon . secondly , this beeing done , meanes must be vsed to take away the opinion conceiued , which will be done by giuing him information of the state of his bodie , and what is the true and proper cause of the alteratiō therof . this being knowne the griefe or feare conceiued , will easily be staied . for take away the false opinion , and inform the iudgement , and the whole man will be the better . thirdly , the opinion beeing altered and reformed , it may be the alteration in the bodie will remaine : the partie therefore in that case must be taught , that it is a correction of god , and that god doth not barely suffer the correction to be inflicted , but is the very author of it , and therefore the partie is to be well pleased , and to rest himselfe in that will of god. for euery present estate , whether it be good or badde , is the best state for vs , because it comes by gods will & appointment . and thus much touching the distinct kindes of distresses of minde : whereunto i adde this one thing further , that if we make examination of the estate of persons as are troubled with any of these fiue temptations we shall not vsually find them single , but mixed together , especially melancholy , with terror of conscience or some other temptations . for the distraction of the mind will often breed a distemper in the body , and the distemper of the bodie likewise will sometimes cause distraction of mind . again , melancholy wil oftēbe an occasion , ( though no direct cause ) of terror of conscience ; & in the same manner the conscience touched and terrified with sense of the haynousnesse of sinne , and the heauinesse of gods wrath , will bring distemper of bodie by sympathy , and cause melancholie . in this case , if question be made , what is to be done , i answere , that for mixt distresses , we must haue recourse to mixt remedies , using in the first place the best meanes for the rectifying of the minde the principall growndes whereof haue beene before deliuered ; and then taking the seasonable aduise of the phisitian , whose calling and seruice god hath sanctified for the cure and releefe of the bodie in case of extremitie . and so much of the first sort of questions , concerning man simply considered in himselfe . the ende of the first booke . the second and third bookes of the cases of conscience , concerning man standing in relation to god and man. wherein are handled the questions touching the worship of god , and the practise of christian vertue . now newly added vnto the former , and carefully examined according to the authors owne breefes , and published for the common good by t. p. bachelour of diuinitie . rom. . . vvhatsoeuer is not of faith , is sinne . alma mater canta brigia printed by iohn legat , printer to the vniversitie of cambridge . . to the right honovrable , edward lord dennie , baron of waltham , &c. right honourable . it vvas not vvithout speciall cause , that the famous apostle of the gentiles , entring into a serious meditation of the calling and vv●…ke of the ministerie , and grovving at length to some issue of his thoughts , crieth ●ut ( as it vvere ) in tearmes of complaint ; and who is sufficient for these things ? for if ●nquirie be made into the reason of his demand , th● scripture shall ansvver for him ; that ministers are the angels of the lord of hosts ; the interpreters of his vvill ; th● salt of the earth ; the light of the world , and their calling is , to carrie the embassage of reconciliation ; to manifest vnto man the pleasure of the highest ; to season the corrupted heart instrumentally vvith grac● ; to inlighten the darkened minde , by the dispensation of sauing knovvledge , as the sunne doth the aire by the brightnesse of his beames . novv these high ti●les and greatvvorkes , euidently declaring the vveight and vvorth of that honourable commission , are not either giuen or assigned , onely in respect of publike and ordinarie duties , vvherein by diuine ordinance they be made the mouth of god vnto man by preaching , and againe of man vnto god by prayer . for these are determined vpon certaine times and places , vvhen and vvhere they are to be put in execution , according to the laudable constitutions and canons of particular churches : but in a further regard , as they haue receiued from god the tongue of the learned , and are indued vvith knovvledge and abilitie , to informe the consciences of men touching euery action , vvhether personall appertaining to particular states , or relatiue emploied in the vvorshippe of god , and practise of christian vertues , a gift , as no lesse necessarie , so of a farre larger extent then the other , and consequently performable vvithout limitation of time or place , in season , out of season , vvhensoeuer the minde requireth resolution in case of doubt , or comfort in distresse . the light of this candle is therefore erected vp on high , and set in open vi●vv , that it may communicate it selfe not to all in grosse , but to euery one in person . the lords interpreter in this sense , is to dispense his vvill in euery place & time , to the poore vvidovv of sarep●a at her ovvne home ; to the noble ●…uch of ethiopia in his trauell ; to dauid , that he may be dravvne to confession of his sinne ; to peter , for his restoring after his fall ; to the vveake , that they may be supported ; to the strong , that they may stand ; to th● vvauering minde for resolution ; to the troubled soule for comfort and releefe . hence it is apparent , that this messenger of god must be ( as paul saith ) a * complete man , in euery respect , armed and * well appointed vvith necessaries appertaining , for all purposes , to the honour of his lord , and the credit of his calling . he should be not onely a learned text-man , mightie in the scriptures ; a positiue diuine , established in the truth ; a man prouided ad oppositum , to vvithstand and con●… the aduersarie ; but a skilfull cas●ist , readie at all assaies vpon good grounds of knovvledge and obseruation , to giue a rule , to yeelde a reason , to speake a vvord in time to him that is vvearie . vvhich last propertie , to omit the rest , beeing so essential ( as it is ) to the calling and condition of a minister ; yea of that importance ( as heretofore i haue declared to your lords● . ) it seemeth strange , at least in my poore conceit , that among so many graue and learned discourses , published by vvay of definition and disputation in matter of religion , ●evv or none haue beene framed and con●riued to this purpose ; that in this florishing estate both of our church and commonvvealth , none haue emploied their indeauours in the vnfolding and displaying of this subiect ; yea , vvhereas they of the popish church haue beene so plentifull , or rather lauish in their a summes , b manuels , c aphorismes , d instructions , e determinations , &c. for direction of their confessours in case-points ; that our protestant diuines for the most part , haue been so sparing and silent in speaking or vvriting of this argument . hovvbeit , the lord in his most vvise prouidence , hath not vvholly denied this benefit vnto our church . for notvvithstanding so great silence and forbearance in matter of deuotion , as touching the rectifying of the coscience , there hath beene of late yeares trained vp to this ende , a * speciall instrument of his glorie , vvho beeing in time throughly grounded in the principles of one part of the coses ; by many graue counsells , and comfortable directions , fetched from the vvord , and gathered by long obseruation , hath cured the vvounds of many a distressed soule . and those diuine tracta●es of his , novv gathered together since his death , and communicated to the church of god , are full of heauenly meditations to that purpose . and as himselfe desired to leaue vnto posteritie , some memorie of his knovvledge in that kind , so the talent he receiued vvas not buried in his graue , but againe reuiued in the person of that faithfull minister of christ , the author of this booke , a man both for learning and pi●tie deseruedly reuerenced and renovv●…ed in the iudgements of all those that loue and embrace the truth . vvho happily attempting the same course , and referring the vvhole bodie of his labours in preaching and vvriting thereunto principally ; proceeded vvith much aduantage , added vnto the cases of distresse other heads of questions , and in his latter time reduced them into such a frame and order , a● might best serue for an introduction of case-diuinitie , for the helpe and incouragement of others . the first part of vvhich frame being formerly commended by me to your hon. i haue againe emboldened my selfe to present you vvith the rest , that so the vvhole may haue the freer passage from you , to the common vse of others . vvherein i haue taken vp no nevv ●●shion , but kept my self● to the commendable custome of vvriters in auncient●r ti●es , vvho haue betrusted the church of god vvith the fruits of their indeavours , vnder the patronage of honourable and vertuous nobilitie . 〈◊〉 namely of that renounned * phisitian of antioche , and of s. 〈◊〉 vvho dedicated their sacred vvritings , the one to the noble theophilus , the other to the elect lady and her children . and that vvhich mooued these holy penmen of scripture to this practise , hath also incouraged 〈◊〉 vpon the same respects , to offer this treatise to your honourable fauour : first , because your lordship hath beene long * acquainted vvith th● person , life , and labours of this man , and vvell grounded in t●● truth of religion , the maine subiect of all his discourses . secondly ; the lord hath inlarged your heart by his grace , to yeeld * entertainment to that truth vvhich he did teach and vvrite : and the manifestation of your vvilling minde to accept of any treatise compiled by him , giueth sufficient proofe of this point , ●uen i● mine ovvne knovvledge . thirdly , you haue not contented your selfe to be barely informed in the knovvledge of the truth , but haue further desired * confirmation and assurance in the same . one instance hereof i must needes remember in this place : tha● sundrie yeares since , it pleased you to set him a speciall taske , the interpretation of that golden text touching the gaine of the greatest commoditie in the vvorld , ( phil. . . ) for your further vnderstanding of the same , as himselfe reporteth to your great commendation : and great reason , you should tast both of his former and latter fruits , who by your motion vvas incouraged to take the paines , and no doubt revvarded for his labour by a plentifull measure of your loue . vpon these motiues , i haue novv at length exhibited vnto your lordship the remainder of this present introduction , my debt by bond of promise , and your due , by speciall right of patronage . if i be haply challenged of slacke payment thereof to this time , i desire to be holden excused . first , for that the totall summe vvhich remained behinde vnpaied , vvas the greatest part , and therevpon required further respite , that it might be more easily collected , and more fully defraied . for though it be but one intir● heape , yet it consisteth of sundry particulars , all vvhich vvere to be throughly examined , that vpon the account , there might be a mutuall agreement of the vvhole and the parts . and further , it vvas my desire , that seeing the debt must needes be discharged , and that to an honourable person , it might be tendred in pure and currant coyne , vvhich might beare the triall of the touch-stone : a thing necessarie in these times , vvherein so much corrupt stuffe in this kind , passeth abroad from hand to hand . and thus heartily vvishing that these holy rules of religion and vertue , may be perused at your lordships best leysure , and entertained in practise for your daily comfort and direction : cra●ing also your honourable acceptation of my carefull indeauour in publishing them to the common veivve of the vvorld , i most humbly take my leaue : beseeching the almightie , vvho hath alreadie graced you vvith the true revvards of uertue , honour , and nobilitie , to establish the same both in your person and issue in this vvorld , and after this life ended , to giue you that eternall inheritance of honour and happinesse , in the kingdome of glorie . from eman. coll. in cambridge . novemb. . . your honours in all christian dutie to be commanded , thomas pickering . the second booke of the cases of conscience , concerning man as he stands in relation to god. chap. i. of the order of the questions . hitherto i haue spoken touching the first sort of questions of the conscience , which concerne man simply considered in himselfe as he is a man. in the next place come to be handled and resolued the questions concerning man , as he stands in relation . now man standing in a two-fold relation ; either to god , or to man : according to this relation , the questions come to be considered in their seuerall places . and first we are to treat of the questions of conscience touching man standing in relation to god ; to wit , as he is a christian. all which for order sake may be reduced to foure heads . i. concerning the godhead . ii. concerning the scriptures . iii. concerning religion , or the worship that is due vnto god. iv. concerning the time of the worship of god , namely the saboth . chap. ii. of the godhead . touching the godhead , there are two maine questions . i. question . whether there be a god ? before we come to answer the question , this one caueat must be remembered , that it is a maine ground and principle in all religions whatsoeuer , not to be doubted of , or called into question , that there is a god. heb. . . he that commeth to god , must beleeue that god is . as for those that are commonly tearmed atheists , which denie that there is a god , they are to be punished with death , as not worthie to liue in humane societie ; and the greatest torment that can be deuised by the witte of man , is too good for them . for if those be holden as traytors to an earthly prince , and are most deseruedly adiudged to death , that reuile his person , and denie his lawfull authoritie : then they that call into question the godhead ; are much more worthie to be esteemed traytors to god , and consequently to beare the iust punishment of their rebellion , death it selfe . for this cause i doe not meane to dispute the question , whether there be a god or no ; and thereby minister occasion of doubting and deliberation in that which is the onely maine ground and pillar of christian religion : but rather my purpose is , in shewing that there is a god , to remooue , or at least to help an inward corruption of the soule that is great and dangerous , whereby the heart and conscience by nature denieth god and his prouidence . the wound in the bodie that plucks out the heart , is the most dangerous wound that can be : and that opinion that takes away the godhead , doth in effect rend and plucke out the very heart of the soule . this caueat premised , i come now to the point in hand , to shew that there is a god. and for our better knowledge and assurance of this truth , we are to remember thus much , that god hath giuen vnto man a threefold light : the one of nature , the other of grace , and the third of glorie . and by these , as by so many degrees of knowledge , the minde beeing inlightened by god , receiueth direction in the truth of the godhead , both for this present life , and for that which is to come . 〈◊〉 if it be demaunded , in what order god hath reveiled this light vnto man : i answer , that the light of nature serues to giue a beginning and preparation to this knowledge : the light of grace ministers the ground , and giues further proofe and euidence : and the light of glory , yeelds perfectiō of assurance , making that perfectly and fully knowne , which by the former degrees was but weakly and imperfectly comprehended . of these three in order . sect. . the light of nature is that light , which the view and consideration of the creatures both in generall and particular , affordeth vnto man. from the light of nature , there are fiue distinct arguments , to prooue that there is a god : the consideration whereof will not be vnprofitable , even to him that is best setled in this point . i. the first is taken from the creation and frame of the great body of the world , and the things therein contained : rom. . . the inuisible things of him , that is , his eternall power and godhead are knowne by the creation of the world beeing considered in his workes . and out of this excellent frame of the world , the truth of the godhead may be sundry waies prooued and maintained . first , i would aske this question : this goodly frame of the world , had it a beginning , or no beginning ? let either part , or both be taken . let it first be said , it had no beginning , but is eternall , as the atheist holdeth . then i reason thus : if it had no beginning , the world it selfe is god , and all the creatures that are therein , from the greatest and highest , to the least and basest ; yea , euery droppe of water in the sea , and euery corne of sand by the sea shore , are gods. the reason is , because according to this opinion , they haue their being of themselues without beginning ; and that which is a substance of it selfe , & hath no beginning , is very god. againe , if the world had no beginning , then it hath also no ending . for that which is without beginning , is without ending . now all things in the world are lyable to corruption , and consequently are subiect to an ende . for whatsoeuer is corruptible , the same is finite : therfore the world had a beginning . now if it had a beginning ; then i demand , how it was made ? did it make it selfe ? or was it made of nothing ? if it be affirmed , that it made it selfe , then the world was before it was . if it be said , it came from nothing : that also cannot be . for nothing brings forth nothing : and that which is nothing in it selfe , cannot bring forth something : therefore it is absurd in reason to say , that nothing brought forth this world . and hereupon it must needes remaine for a truth , that there was some substance eternall and almightie that framed this goodly creature the world , besides it selfe . if a man comes into a large forrest , and beholds therein goodly faire buildings , and sundrie kinds of hearbs , and trees , and birds , and beasts , and no man : he will presently reason thus with himselfe : these buildings are the workemanship of some man , they were not from all eternity , they did not reare themselues , neither did the hearbs , the trees , the birds , or the beasts build them : but of necessitie they must haue some first ●ounder , which is man. in like manner , when we consider this world , so goodly a creature to behold , though we see not the maker thereof , yet we cannot say that either it made it selfe , or that the things therein contained made it , but that the creator of it , was some vncreated substance , most wise , most cunning , and euerlasting , and that is god. secondly , from this frame of the world and the consideration therof , i reason thus . in the world there are foure sorts and kindes of creatures . the first bare and naked substances , that haue neither life , sense , nor reason in them : as , the sunne , the moone , the starres . the second that haue substance and life , but no sense nor reason : as , plants , trees , and hearbs . the third that haue no reason , but both substance , life , sense , and power to mooue themselues : as , the beasts of the land , and fishes of the sea . the fourth are such as haue all , namely substance , life , sense , and reason : as men . now these foure sorts of creatures excell one another in properties and degrees . for the first of them which are meere substances , doe serue those that haue life , as the trees and the plants . the trees & the plantes serue the creatures that haue sense & life , as the beastes and the fishes . the beastes and the fishes serue man , that hath substance , life , sense , and reason . and amongst them all we see that those which haue more gifts are serued of those which haue lesse , as , the sunne and moone serue the plantes , the plantes and hearbes serue the beasts , and the beasts serue man , and that creature that hath most giftes is serued of all . man therefore excelling all these must haue something to honour and serue , which must be more excellent then the other creatures , yea then himselfe , and that is a substance vncreate , most holy , most wise , eternall , infinite , and this is god. thirdly , all particular creatures whether in heauen or in earth are referred to their certaine particular and peculiar endes , wherein euery one of them , euen the basest and meanest is imployed , and which they doe all accomplish in their kind . and this is a plaine proofe , that there is one that excelleth in wisedome , prouidence , and power , that created all these to such endes , and hath power to bring them thereunto : and who is this but god ? ii. the second sort of arguments drawn from the light of nature , are taken from the preseruation and gouernment of the world created ; and these are touched by the holy ghost , when he saith , that god left not himself without witnesse , in that in his prouidence he did good , and gaue raine from heauen , and fruitfull seasons , filling our hearts with ioy and gladnesse . the particulars drawne from the gouernment of the world are these . first , our food whereby we are nourished , is in it selfe , a dead foode , void of life , and yet it serues to maintain and preserue life : wheras in reason , it is more fit to choke and stuffe our bodies , then to feede them . secondly , our garments which we weare , are in themselues cold , and voide of heate , and yet they haue this vse to preserue heate , and to sustaine life in the extremitie of cold . therefore there must needes be an omnipotent and diuine power , that giues vnto them both such a vertue , to feed and preserue the life and health of man. thirdly , the raine falling , and the sunne shining vpon one & the same plot of groūd , causeth it to bring forth in his season a hundred seuerall kindes of hearbes and plants , wherof euery one hath a seuerall , and distinct ●●ower , colour , forme , and sauour : whence comes this ? not from the raine , for it hath no life in it selfe , and besides it is in it selfe all one : nor from the sunne , or the earth : for these also in their kind are all one , hauing in them no such power , wherby they should be the authors of life : therefore the differences of plants in one ground , may convince our iudgements and teach vs thus much ; that there is a diuine and heauenly power aboue , and beside the power of these creatures . fourthly , take an example of the bird and the egge . the bird brings forth the egge : the egge againe brings forth the bird . this egge considered in it selfe , hath in it neither life nor soule , and the bird can giue it neither ; for all that the bird can doe is to giue it heat , and no more . within the shell of this egge is made a goodly creature , which , whē it comes to some perfection , it breakes the shell . in the shell broken , we shall see the nibbe , the wing , the legge , and all the parts and members of a bird . now let this be considered , that the egge brought not forth this goodly creature , nor yet the henne . for the egge had no such power or vertue in it selfe ; and the hen gaue but her heat ; neither did man doe it : for that which was done , was within the egge , and within the shell . it therfore was some other wonderfull power and wisedome that made it , and brought it forth , that surpasseth the power of a creature . again , consider the generation of the silk-worme , one of the least of the creatures , and from it we haue a notable demonstration of a divine providence . this little worme at the first , is but a small seede like vnto linseed . the same small seed breeds it and brings it forth . the worme brought forth , and growing to some bignesse , at length weaues the silke ; hauing woven the silke , it winds it selfe within it , as it were in a shell : there hauing lodged for a time , it conceiues a creature of another forme , which being within a short space p●rfited , breakes the shell and comes forth a flie . the same flie , like a dutifull creature , brings forth the seed againe , and so continues the kind thereof from yeare to yeare . here let it be remembred , that the flie hauing once brought forth the seede , leaues it and dies immediately : and yet the seede it selfe , though exposed to wind and weather , and vtterly neglected of man , or any creature , at a certaine time within few moneths becomes a worm . whēce should al this proceede , but from a creator infinitely powerfull and wise , who by his admirable power and prouidence , dispenseth life , beeing , and propagation , euen to the least things in their particular sorts and kinds ? iii. the third sort of arguments from th● light of nature , are taken from the soule of man. this soule is endued with excellent gifts of vnderstanding and reason . the vnderstanding hath in it from the beginning certaine principles , whereby it knowes and discernes good and bad , things to be done , and things to be left vndone . now man cannot haue this gift to discerne between good and euill , of , or from himselfe : but it must needes proceede from another cause , which is power , wisedome , and vnderstanding it selfe , and that is god. againe , the conscience , another gift of the soule of man , hath in it two principall actions ; testimony , and iudgement : by both which the trueth in hand is evidently confirmed . touching the testimonie of conscience : let it be demaunded of the atheist , whereof doth conscience beare witnesse ? he cannot denie , but of all his particular actions . i aske then , against whome , or with whome doth it giue testimony ? the āswer wil easily be made , by the heart of any man , that it is with or against himselfe . furthermore , to whome is it a witnes ? neither to men , nor to angels : for it is vnpossible that any man or angel , should either heare the voice of cōsciēce , or receiue the testimonie thereof , or yet discerne what is in the heart of man. hereupon it followes , that there is a substance , most wise , most powerfull , most holy , that sees and knowes all things , to whome conscience beares record , and that is god himselfe . and touching the iudgement of conscience ; let a man commit any trespasse or offence , though it be done in secret , and concealed from the knowledge of any person liuing : yet conscience , that knoweth it , will accuse him , terrifie him , cite him before god , and giue him no rest . what or where is the reason ? man knowes not the trespasse committed : and if there be no god , whome shall he feare ? and yet he feares . this also necessarily prooueth , that there is a iust and mightie god , that will take vengeance vpon him for his sinne . iv. the fourth argument from nature , is this : there is a ground or principle written in euery mans heart in the world , none excepted , that there is a god. reasons for proofe hereof , may be these . first , the gentiles worshipping idoles , made of stocks and stones , doe acknowledge herein thus much , that there is something whereunto honour and seruice is due . for man by nature is proud , and will neuer yeeld to bow the knee of his bodie before a stocke or a stone to adore it , vnlesse he thinke and acknowledge that there is in them a diuine power , better then himselfe . secondly , the oath that is taken for confirmation , commonly tearmed the assertorie oath , is vsed in all countries . and it is , for the most part , generally taken to be a lawfull meanes of confirming a mans word , when it is bound by the oath taken . iacob and laban beeing to make a couenant , iacob sweares by the true god , laban by his false gods , and by that both were bound to stand to their agreement , and not to goe backe : therefore neither of them did , or durst breake their oath . and among the gentiles themselues there are fewe or none to be found , that will falsifie their word giuen and auowed by oath . whereupon it is a cleare case , that they acknowledged a godhead , which knowes and discernes their hearts , yea that knowes the truth , and can and will plague them for disgracing the truth by lying . thirdly , we are not lightly to passe ouer the vsuall tearmes and ordinarie speech of all nations , who are woont vpon occasion to say : it raines , it thunders , it snowes , it hailes . for , saying this , one while they reioyce and are thankefull , otherwhiles they feare and are dismaied . they say not , nature or heauen raines or thunders : for then they would neither reioyce nor tremble . in that therefore they speake this commonly sometimes reioycing , sometimes fearing , it may probably be thought , that they acknowledge a diuine power , which causeth the raine to fall , and the thunder to be so terrible . againe , for better proofe hereof , it is to be considered , that since the world began , there could not yet be found , or brought forth ; any man that euer wrote , or published a discourse , more or lesse , to this purpose , that there was no god. if it be said , that some histories doe make mention of sundrie , that haue in plaine tearmes denied there is a god , and that this is no lesse daungerous , then if a treatise of that subiect should be written , and set forth to the open view of all . i answer , indeede in the writings of men , we doe read of some that blasphemed god , and liued as without god , and they haue alwaies beene properly and deseruedly tearmed atheists . others haue denied , that made and faigned gods , that is , idols , are gods . and amongst the heathen that liued onely by the light and direction of nature , all that can be brought is this , that some men in their writings haue doubted whether there were a god or no , but none did euer positiuely set downe reasons to prooue that there was none . v. the fifth and last argument from nature , is that which is vsed by all philosophers . in the world there is to be seene an excellent wise frame and order of all things . one creature depends vpon an other by a certaine order of causes : in which , some are first and aboue in higher place , some are next and inferiour , some are the basest and the lowest . now these lowest are mooued of those that are superiour to them , and alwaies the superiour is the cause of the inferiour , and that whereof the inferiour depends . something then there must be that is the cause of all causes , that must be caused by none , and must be the cause of all . for in things wherein there is order , there is alway some first and soueraigne cause : and where there is no first nor last , there the creatures are infinite . but seeing all creatures are finite , there must be somewhat first , as well as last . now the first and the last cause of all is god , which mooueth all , and to whome all creatures doe tend , as to their ende , and which is mooued of none . notwithstanding all these reasons grounded in nature it selfe , it may be some man wil say , i neuer saw god , how then shall i know that there is a god ? ans. why ? wilt thou beleeue no more then thou seest ? thou neuer sawest the winde , or the aire , and yet thou beleeuest that there is both . nay , thou neuer sawest thine owne face but in a glasse , and neuer out of a glasse , and yet this contenteth thee . why then may not this content thy heart , and resolue thee of the godhead , in that thou seest him in the glasse of the creatures ? true it is , that god is a spirit inuisible that cannot be discerned , by the eie of flesh and blood , yet he hath not left vs without a meanes , whereby we may behold him . for looke as we are woont by degrees to goe from the picture to the painter , and in the picture to behold the painter himselfe : euen so by the image of god , written ( as it were ) in the face , and other parts of the creatures in the world , may we take a view of the wisdome , power , and prouidence of the creator of them all , who is god himselfe . and these are the principall proofes of the godhead , which are reuealed in the booke of nature . sect. . the second ground of proofes , is taken from the light of grace . and it is that light which god affordeth to his church in the writings of the prophets and apostles , and this giues a further confirmation then nature doth . for the light of nature , is onely a way or preparation to faith . but this light serues to beget faith , and causeth vs to beleeue there is a god. now in the scriptures of the prophets and apostles , we shall see amongst the rest three distinct proofes of this point . first , expresse testimonies that doe in plaine tearmes , note vnto vs the godhead . secondly , expresse prophecies and reuelations of things to come , euen many hundred and thousands of yeares , before they came to passe . yea things that are to come are foretold in the word of god , so and in that very manner , that they shall be in the time , wherein they are to be fulfilled . now there is no man able of himselfe to know or foresee these things to come ; therefore this knowledge must rest in him alone , who is most wise , that perfectly vnderstandeth and beholdeth things that are not , and to whom all future things are present , and therefore certain . thirdly , the word of god reuealeth many miracles , which doe exceede and surpasse whole nature , yea all naturall causes : the doing and working whereof , is not in the power of any meere creature in the world . as for example : the making of the sunne against his naturall course , to stand still in the firmament ; of the waters , which are naturally flowing , to stand as a wall , and the bottome of the sea to be as drie land . the maine ende whereof is , to shew that there is an absolute and almightie power : which is the author of nature it selfe , and all naturall things , and ordereth both it and them , according to his pleasure . sect. . the third ground of proofes , is fetched from the light of glorie . and this is that light which god affords vnto his seruants after this life ended , in the kingdome of heauen , wherein all imperfection of knowledge being taken away , they shal see god face to face , and haue a full and perfect knowledge of the godhead . to this purpose the apostle saith , that in the world we know in part , & we see as it were in a glasse . the cōparison is worth the marking . for there he compareth our knowledge of god , that we haue in this life , to a dimme sighted man , that can see either very little , or nothing at all , without his spectacles . and such is our sight & comprehension of god , darke and dimme , in that we cannot behold him as he is , but onely as he hath manifested himselfe vnto vs , in and through the glasse of the word and sacraments , and by the spectacles of his creatures . but the time will come , when the skales of our eies shall be washed off , and they shall be made as cleare as cristall , when the imperfection and weaknes of our vnderstanding shall be cleane remooued , and then we shall be inabled to see god clearely and fully face to face . thus the first question is answered , that there is a god. ii. question . whether iesus the sonne of mary , be the sonne of god , and redeemer of the world ? by propounding this question ( as in the former ) i meane not to make a doubt touching the godhead of christ , which is one of the principall groundes of our religion , but to take away , or at least , preuent an inward corruption of the heart in thē , that are weake in knowledge ; whereby they may be brought sometimes to make doubt and question of the diuinitie of christ , and therefore haue neede to be resolued in the truth hereof . now for the proofe of this point , that christ is god , i will lay downe these grounds . i. the summe & substance of the bible is to conclude , that iesus the sonne of mary , is the sonne of god , and the redeemer of mankinde ; and it may be concluded in this syllogisme . he that shall come of the seede of abraham and dauid , and in time shall be borne of a virgin ; that shall preach the gladtidings of the gospell , satisfie the law , offer vp an oblation of himselfe for the sinnes of them that beleeue : ouercome death by his death and resurrection , ascend into heauen , and in fulnesse of time come againe to iudge both the quicke and the dead , is the true messias and sauiour of the world : but iesus of nazareth the sonne of marie is he in whome alone all these things shall come to passe : therfore he onely is the true messias and sauiour of the world . the proposition or first part of the argument , is laid downe in the old testament : the assumption or second part , in the new. the conclusion is the question in hand , the scope and drift of them both . ii. ground . in daniel . . it was prophecied , that after the time of . weekes , that is , . yeares , the messias should be exhibited . by which prophecie it is manifest , that the messias is alreadie come into the world . for from that time till now , there are at the least . yeares , as may plainly be seene by humane histories , and by the motions and course of the heauens . it is also plaine from hence , that hauing bene exhibited and come in the flesh , he hath made satisfaction by his death to the wrath of god for sinne . hence it followes , that he is the very true messias and redeemer of the world , because from that time there was neuer any to whome this title , and the forenamed properties , might so truly agree , as to this iesus the sonne of dauid . iii. ground . iesus the sonne of mary did teach , professe , and dispute , that he was god , that he and his father were one , and he tooke vnto himselfe the honour of god , ioh. . and . an evident argument that he was so , as he professed and preached himselfe to be . for neuer any creature chalenged to himselfe the honour of god falsly , but was discouered and confounded . adam for affecting and aspiring to it , was cast out of paradise . and herod for it died miserably , act. . and diuers popes are recorded in ecclesiasticall stories , to haue taken this honour vnto themselues : and there was neuer any sort of men in the world , that had more fearfull iudgments vpon them , then they . but christ chalenged this to himselfe , and prospered : and god did most seuerely reuenge his death both vpon herod and pilate , as also vpon the iewes , and emperours of rome , that persecuted the church . iv. ground . christ while he was on earth , before he ascended into heauen , promised his disciples to send his spirit vnto them , so to assist them , that they should be able to do greater works , then himselfe did , ioh. . . &c. now whē christ was ascended , the euent was strange , and yet fully answerable to his promise . for the disciples were but fewe , twelue in number , and all vnlearned , and yet they preached in the name of christ , and by bare preaching ( without humane eloquence , and the giftes of nature ) conuerted many nations , yea , the whole world . and though themselues were but weake men , and preached things absurd to the corrupt reason of man : yet they wonne many soules to god , and conuerted the world . v. ground , is borrowed from the testimony of the heathen , who haue recorded in their writings , the very samethings touching christ which are reuealed in the scriptures . iosephus a iew , and an enemie to christ , in his eight booke of antiquities , chap. . speakes the same things of christ , that mathew doth , that he was a most worthy man , that he wrought many miracles , and that he rose from the dead . others affirme , that he was crucified vnder pilate in the time of tiberius , and that tiberius would haue put him in the number of his gods . againe , heathen writers report , that at his death , vnder the raigne of tiberius , all the oracles of the world ceased , and the great god pan ( as they say ) then died . chap. iii. of the scriptures . the second maine question , is touching the truth of scripture , whether the scriptures be the true word of god ? the answere is , that they are . and the grounds of this assertion , may be reduced to sixe heades . sect. . the first , is taken from the causes , namely , the author and writers of the scriptures . touching the author , the scripture referreth it selfe vnto god. therfore he alone is the true and vndoubted author thereof , and none but he . the sufficiencie of this consequence , stands vpon these grounds . first , if god were not the author of scriptures , there would be no one booke in the earth so fabulous and so full of errour as it , which to say , is blasphemy . for it speakes such things , as neuer any could speake , but god. secondly , if it were not the booke of god , then all gods will should be hidden , and god should neuer yet haue reuealed his will to man. thirdly , if it had not beene the word of god , the falshood therof would haue beene detected long agone . for there hath beene nothing falsly said of god at any time , which he himselfe hath not at some time or other , opened and reuealed . euen as he did detect and discouer the falshood of the false prophet hanan● ier. . . and gods heauie hand , no doubt ; would long since haue beene vpon the ministers and preachers of this word , if they had vniustly and wrongfully fathered it vpon him . againe , for the writers and penmen of scripture , moses , the prophets , and apostles in their writings , doe not set forth their own glory , nobility , or vertues : but all with one consent , haue acknowledged directly and plainely their owne errors , and faults ; yea such faults as may be disgracefull to themselues , and their posteritie , and yet they haue done it . a plaine proofe , that they were not carried by policie , and naturall reason , but were holy men , guided by the holy ghost . for if they had beene guided by reason , they would neuer haue written that , which would haue tended to their owne disgrace : but would rather haue comended thēselues , their name , stocke , and linage . againe , humane authors in their discourses , doe commonly write of the praises and vertues of men , of whome they write . but the penmen of scripture , with one consent , giue all to god ; yea , when they speake of commendation due to men , thy giue it all to god in men . god is in their writings , the beginning , the ende , & all . sect. . a second head of reasons , is taken from the matter , and contents of the scriptures , which are manifold . the principall are these . first , the scripture doth that , which no other bookes can doe . for it sets out the corruption of mans nature by sinne ; the fountaine of this corruption ; & the punishment of the same , both in this life , and the life to come : it discouereth sinnefull mans particular thoughts , lusts , and affections , which neuer any book hath don beside it . no philosopher was euer able to make so true record , and so plaine declaration of the thoughts , motions , and affections of the heart . the reason of man cannot discerne them by nature , vnles it receiue a further light by grace , then it hath naturally in it selfe . yea the scripture sets downe things , that no mans heart can imagine , & yet are true by experiēce . for example : that it is an euill thought to thinke there is no god , mā by nature cānot imagine , but yet it is true in experience , & by the light of the word . and therefore dauid saith , the foole hath saide in his heart , there is no god. secondly , the maine contents of this booke , are sundrie articles of faith , all which are farre aboue the reach of humane reason , and yet they are not against it ; but at least some of them may be prooued by it . for example , that there is a redeemer of the world , is an article of faith , aboue reason : yet not against the same . for in naturall vnderstanding , god is not all iustice , and no mercie . but if there were no redeemer , then should god be all iustice , without mercie . now because he hath reuealed himselfe to be as well mercifull , as he is iust , reason concludes , there is a redeemer . againe , that this redeemer should be god and man , is aboue reason ; yet not against it . for reason teacheth , he must be god , that he might satisfie the infinite iustice of god for sinne ; which none but god can doe . againe , that he must be man , because man hauing sinned , man must be punished for the sinne of man. thirdly , in the scripture there are sundrie predictions made before hand particularly , which notwithstanding were not to come to passe till an , , yeares after , & all these predictions in the same manner as they haue bin foretold , haue bin fulfilled . iacob in his will foretold , that the scepter should not depart from iudah till shiloh , that is , the messias came . this was verified , euen as it was foretold . for a little before christs birth , the scepter was taken from the iewes , and translated vnto the romane empire . and herod put the whole colledge of the iewes , called their sanedrim , to the sword , in which colledge was the heire apparent of the kings blood . againe , balaam num. . . foretold that kittim , that is , the grecians and the romans , should subdue eber , the people of the east , and that also was afterward verified . for the hebrewes and assyrians , were afterward ouercome by the grecians , and cilicians . the apostle paul in his time foretold the destruction of the romane empire , and the reuealing of antichrist , . thes. , . &c. which prophecie was shortly after fulfilled . for antichrist grew from those times by little and little , till at length he came to sit in the emperours throne . men indeede may foretell things to come , but things foretold by them are present in their causes , and so they know and foretell them , not otherwise . but god foretelleth simply , and the scriptures foretell simply , therefore they are the word of god. fourthly , the law , a part of the scripture , is propounded most purely & perfectly without exception or limitation . whereas , in all mens lawes some sinnes are condemned , but some be tolerated and permitted . but in gods law euery sinne is condemned , & none either forborne or excused . lastly , the style and speech of the scripture is plaine and simple without affectation , and yet full of grace and maiestie . for in that simple style , it commandeth the whole man , bodie and soule ; it threatneth euerlasting death , and promiseth euerlasting life : and it doth more affect the heart of man , then all the writings in the world whatsoeuer . sect. . the third reason to induce vs to receiue the scriptures , as the word of god , is taken from the effects : whereof i note onely two . i. the doctrine of scripture in the law , and specially in the gospel , is contrarie to the corrupt nature of man. whereupon paul saith , the wisdome of the flesh , is enmitie against god. and yet the same word , beeing preached by the minister appointed by god , conue●teth nature , and turnes the heart of man vnto it , in such sort , as in this last age it hath wonne a great part of the world , to the imbracing thereof . now in reason this is impossible , that a thing which is so flat against mans corrupt nature , should notwithstāding preuaile with it so farre , as to cause man to liue and die in the profession & maintenance thereof . wee are woont to reiect the writings of men , if they please not our humors ; whereas this word of god , is of force to mooue and ●●cline our affections , though neuer so much censured , crossed , and controlled by it . and this shewes that god is the author thereof , from whome the word of creation came , to which euery thing at the first yeelded obedience . ii. the word of god hath this effect , to be able to minister comfort and releefe , in all distresses of bodie or minde , yea in the greatest and most desperate troubles , and vexations of the conscience . and when the helpes of humane learning and philosophie ( which are of great vse and force in other cases ) haue done all that they can , to the very vtmost , without effect or successe : euen then the sweete promises of the gospel , will reuiue and raise vp the heart , and giue it full contentment and satisfaction . expetience shewes this to be a confessed truth in particular cases : and it teacheth , whence and frō whome this word proceedeth , wherein these promises are contained , namely , from god. for when he sets the conscience vpon the racke , the word that releeueth and refresheth the same , must needs proceede and come from him alone . sect. . the fourth reason , is taken from the properties of scripture . i will name onely two . the first , is antiquitie , which most plainly appeares in the historie , though the doctrine it selfe be as ancient . the scripture contains a continued historie , from age to age , for the space of yeares before christ , euen from the beginning . humane histories , that are of any certentie or continuance , begin onely about the time of ezra , and nehemiah . as for those which were written before , they are onely fragments , and of no certentie . the second propertie , is consent with it selfe , in all parts , both for the matter , scope , and ende . the writings of men doe dissent from themselues , by reason of ignorance , & forgetfulnes in the authors . but the word of god , agrees with it selfe most exactly , and the places that seeme to disagree , may easily be reconciled ; which shewes that holy men , by whome it was penned , were not guided therein by their owne priuate iudgement , but were directed by the wisdome of the spirit of god. sect. . the fift reason , is drawne from the contraries . the deuill and wicked men , are in iudgement and disposition , as contrarie to scripture , as light is to darkenes . i prooue it thus . let a man read any booke of philosophie , and labour to be resolued of any one point therein , he shall neuer be tempted to infidelitie . but if the same man , reade the bookes of scripture , and labour to vnderstand them ; he shall haue within himselfe , many motions and temptations , not to beleeue , and obey it . now what should be the cause thereof , but that these bookes are the word of god , which the deuill laboureth to oppugne with might and maine ? againe , consider the same in the practise of wicked men . they will not brooke the rebuke of their sinnes , namely , their idolatrie , blasphemie , and other notorious crimes , by scripture ; but will seeke the blood and life of him , that shall sharply taxe , and reprooue them . and hence it was , that wicked kings so persecuted the lords prophets . yea further , let it be marked , that these wicked men , that are tainted with these horrible crimes , and cannot abide the word , nor teachers thereof to the death , haue commonly fearefull endes . now the opposition of satan , and wicked men to the word shewes the scriptures to be a most holy word , and indeede the very word of god. sect. . the sixt reason , is taken from sundrie testimonies . first , of holy martyrs , in the olde and new testament , who haue giuen their liues for the maintenance of this word , and sealed the same with their owne hearts blood ; yea suffered the most horrible and exquisite torments , that the wit of man could deuise , and that most patiently and willingly , not beeing daunted or dismaied . the stories of martyrs in all ages , confirme this truth , especially of those that suffered before , in , and after the times of the tenne bloodie persecutions . and. vnlesse they had beene supported by a d●●ine power , in so good a cause , they could neuer , so many of them , haue suffered in such manner , as they did . the second , is the testimonie and consent of heathen men , who haue recorded the very same things , at l●ast many of the principall , that are set downe in the bible . if this were not so , man should haue some colourable excuse of his vnbeleefe . and these things which they record , were not all taken out of the scripture , but were registred to memorie by historiographers , that liued in the times , when they were done . such are the stories of the creation , and flood , of the tower of babel , of the arke , of abraham and his possessions , of circumcision , of the miracles of moses , of the birth of christ , and the slaughter of the young children , of the miracles of christ , of the death of herod , agrippa , and such like . and these we take for true in humane stories : much more then ought we to doe it in the word of god. the third testimonie , is of miracles . the ●octrine of scripture was confirmed by miracles , wrought by the teachers thereof , the prophets and apostles , aboue all power & strength of nature , and such as the deuill can not counterfeit ; as the staying of the sunne , and the raising of the dead , &c. the fourth , is the testimonie of the holy ghost , which is the argument of all arguments , to settle and resolue the conscience , and to seale vp the certaintie of the word of god. if any shall aske , how this testimony of the holy ghost may be obtained , and beeing obtained , how we may discerne it to be the testimony of the holy ghost , and not of man : i answer , by doing two things . first , by resigning our selues to become truly obedient to the doctrine taught . ioh. . . if any man will doe my fathers will , ( saith christ ) he shall know of the doctrine whether it be of god. secondly , by praying vnto god for his spirit , to certifie our consciences , that the doctrine reveiled , is the doctrine of god. aske ( faith our sauiour christ ) & it shal be giuen you seeke , and ye shall find : knock , and it shall be opened vnto you . for he that asketh , rece●●eth . mat. . , . againe , your heauenly father will giue the holy ghost ; to them that desire him , luc. . . and , if any man lacke wisdome , let him aske it of god , who giueth to all men liberally , and reprocheth no man , and it shall be giuen him . iam. . . sect. . now hauing set down the proofes of this point , before i come to the next question , some speciall obiections against this doctrine , are to be answered , and resolued . for there haue not beene wanting in all ages , both atheists , and others , who haue professedly excepted against it , and of set purpose , haue vndertaken to call the written word of god into question . such were celsus , lucian , iulian , porpherie , apelles , and others . from whome some of latter times hauing receiued the poison of atheisme , and prophanesse , haue not ceased as much as in them lyeth , to oppugne sundry parts and portions of holy scripture . their principall reasons and exceptions , i will propound , and answere one by one . and first , they except against that which is written , gen. . . where it is said , god made the sunne the fourth day . now , say they , the sunne is the cause of the day ; and therefore there could not be three daies , before the sunne was created , considering that the effect is not before the cause , but the cause before the effect . i answere . first , we must put a difference betweene cause and cause . for of causes , some be the highest , some subordinate vnto them . the highest and first cause , of all creatures , is god himselfe , from whom all things at the first immediately flowed , without any relation to their causes in nature . and thus were the first , second , and third daies created and appointed immediately from god , and distinguished from the night , by an intercourse of light , ordained by him for that purpose . but the subordinate and inferior cause of the day , in order of nature , was the sunne , and that by the same appointment of god : and this cause was not set in nature , as the cause of the day , before the fourth day of creation ; for then it pleased him to make it his instrument , to distinguish the day from the night , as also for other ends and vses . and therfore it is no marueile , though the day was created before the sunne , the instrumentall cause thereof : considering that it was created before the sunne was set in the heauen , by the creatour himselfe . secondly , we must distinguish of times : which are either of creation , or gouernment : and there is one regard to be had of things while they were in making , and another after they were created . now it is true , the sunne is the cause of the day and the night , in the time of the gouernment of the world , but it was not so in the time of the first making of all things . for in the three first daies of the world , there was day and night without the sunne , by a vici●●itude of light and darkenes , which the lord made , and nature could neuer haue found out , had not the word reuealed it . but since the creation , in the time of gouernment , the sunne is but an instrument appointed by god to cary light , and he that made the light , can now in the gouernment of the world , if it pleased him , put downe the sunne from this office , and by some other meanes distinguish the day from the night ; therefore no marueile though he did so in the beginning . the second obiection , is touching the light of the moone . moses saith , it is one of the great lights which god made . now , say they , in all reason according to humane learning , it is one of the least of the planets , and lesse then many starres . answ. it is true which the holy ghost saith by moses , and yet the moone is lesse then the sunne , yea then many of the starres . for one and the same starre , in a diuers and different respect , may be tearmed greater and lesser . and in that place the scripture speaks of the moone , not in regard of other starres greater then it : but in respect of our se●se , because it appeareth greater in quantitie , and really communicateth more light ; yea , it is of more operation and vse to the earth , then any of the starres in the heauen , sauing the sunne . the third obiection moses saith , man & beast were made of the earth , and fishes of the waters . but all humane learning auoucheth , that the matter of euery creature , consisteth of all the foure elements , earth , water , fire , and ●●re . ans. moses speaketh onely of two , which were the principall , and in them includes the other ; because they are impure , & mixt with the other since the fall . againe , some learned auouch , that all creatures are made of earth & water only , as being the two maine materiall principles of the all ; and not of ayre , nor of fire . and this accords with moses , and is no doubt , a truth , that he speaks onely of the principall matter of these creatures : & yet the fire and ayre , are and may be called elements , or beginnings , because they serue to forme , preserue , and cherish the creatures . the fourth obiection . gen. . it is said , that eue before her fall , was deceiued by the serpent . now this , saith the atheist , is absurd . for euen in the estate of corruption , since the fall , there is no woman so simple , that will either admit speech , or suffer her selfe to be deceiued by a serpent ; much lesse would eue , in the estate of her innocencie . answ. though adam and eue in their innocencie , had excellent knowledge , yet they had not all knowledge . for then they should haue beene as god himselfe . but in that estate , ignorance befell eve in three things . for first , though adam himselfe was a prophet , in the time of his innocencie , yet both he and shee were ignorant of the issue of future things , which are contingent . secondly , they knewe not the secrets of each others heart . for to know the euent of things contingent certainely , and the secrets of the heart , belongs to god only . thirdly , though eue knew the kinds of creatures , yet shee knew not all particulars , and all things that were incident to euery kind of creature , but was to attain vnto that knowledge , by experience and obseruation . neither may this seeme strange : for christ as he was man , had as much , yea more knowledge then our first parents had in their innocency : and yet he knew not all particulars , in all singular creatures . for , seeing a fig-tree by the way as he went to ierusalem , he thought it had borne fruit , and yet comming towards it , he found none thereon . and in like manner , eue might know the serpentine kind , and yet be ignorant , whether a serpent could speake . besides that , the naming of the creatures , which argues knowledge of them , was not giuen to eue , but to adam . and therefore it was not so strange , that eue should be deceiued by a serpent , considering that to know that a serpent could speake , or not speake , came by experience , which shee then had not . i● will be said , that all ignorance is sinne : but eue had no sinne : and therefore shee could not be ignorant . answ. ignorance is twofold ; some ignorance ariseth of an euill disposition , when as we are ignorant of those things which we are bound to knowe , and this is sinne properly . but there is another ignorance , which is no sinne , when as we are ignorant of those things , which we are not bound to know . and this was in christ : for he was ignorant of the figtrees bearing fruit : and he knew not the day of iudgement as he was man. and this also was in eue , not the other . the fift obiection ; is about the arke , gen. . . god commaunded noah to make an arke of cubits long , of cubits broad and of cubits high . this arke , saith the atheist , beeing so small a vessell , could not possibly containe two of euery sort of creatures , with their foode , for the space of a yeare . the first author of this cauill , was apelles the hereticke , that cauilled with christians about the arke . and the answer is as ancient as the heresie : namely , first , that the cubit of the arke must be vnderstood of the egyptian cubit , which is with some , sixe foote , and with others , nine foote , by which measure the arke would be in lēgth half a mile at the least . and by this means , any man may see a possibility in reason , that the arke might containe , and preserue all creatures , with their fodder , and roome to spare . the second answere is , that as the iewes had a shekle of the sanctuary , which was greater then the ordinary shekle , so they had beside the ordinary cubit , a sacred cubit , the cubit of the sanctuary , where of mention is made in the prophecie of ezekiel , chap. . and that was bigger by the halfe , then the ordinarie cubite . and by this measure , some say , the arke was made . but both these answeres are onely coniecturall , without good ground in the scripture . to them therefore i adde a third . in the daies of noah , the stature of man was farre bigger then it is at this day . and looke as the stature of man was great and large , so was the cubite proportionall therto ; containing the length of the arme , from the elbow to the longest fingers end . and this beeing considered , that the arke was built by that measure , and not by the ordinary cubit , as it is now ; it will appeare , that the atheist hath greatly deceiued himselfe , and abused that part of gods word that declares the storie of the arke . againe , the length of this vessell , beeing . cubits , it is plaine that it was fiue times the length of salomons temple , which contained onely . cubits . the breadth beeing . it was twise and a halfe the breadth of that , which was but . broad . besides that , it is to be remembred , that in the arke were three lofts or stories , one aboue another , whereof each contained . cubits in height , and a chamber or flore of square measure , . cubits . as for the creatures that were put into it : the fowles of the ayre , though they were of many sorts , yet the biggest fort of them , beeing the eagle and his kind , they could not take vp any very large place for their residence . the water creatures , as some foules , the fishes , &c. kept the waters , and were not lodged in the arke . and the beasts of the earth , such beeing excluded , as were bredde either by accidentall generation , as mules ; or by putrefaction , as serpents , and other creeping things , which might afterward be restored in other creatures that were preferued , though for multitude and greatnes they excelled the rest , yet ( as some write ) there are of them in all not aboue an distinct kinds . and though there were as many more not knowne , yet in probabilitie , they could not be either many , or great . and of those that are great , there are thought not to be aboue kinds . now though it be graunted , that there were in the arke distinct kinds of beasts , yet this number compared with the roome , it will easily appeare , that there might be allotted to euery kinde , in one onely storie square cubits , which in all likelihood might well suffice them all one with an other , specially seeing all were not of an equall greatnes : and therefore some might haue that or more space , and some lesse . all these things duly considered , the vessell beeing of such capacitie , might cōprehend all those beasts , and many more together with their prouision for a longer time then a yeare . other doubts touching this historie , of lesse moment , i omit , and passe to the next . the sixt allegation , is out of gen. . . where ismael is said to mocke at isaak when he was wained , at which time ismael was fifteene yeares of age at the least . for he was borne when abraham was yeare olde , gen. . and isaac was borne , when abraham was about a hundred , gen. . . both which put together , make yeares : whereto one yeare beeing added , before isaac was wained , makes vp the age of ismael , as before . and yet afterward in that chapter , v. . hagar is saide , to carrie the child in her armes , and to cast him vnder a tree , when he and his mother were cast out of abrahams house , which argues him to haue beene but a little child : whereas before he was said to be yeares olde . ans. a foolish cauill , which blind atheists doe draw from the errour of some translation . for the text is plaine , that ismael with his mother hagar , by reason of extreame heate , and drought , was almost dead , wandering in the wildernes of beersheba : and beeing in this extremitie , shee caried him not , but v. . led him in her hand , and set him downe vnder a tree , and there left him to die . for in those cuntries , men for want of water , were at deaths dore : as we may see in the example of sisera , iudg. . . and sampson , chap. . . the seauenth allegation . gen. . . iudah iosephs brother , calls his brother beniamin a lad , or a boy , send the boy with me , &c. and yet this lad ( saith the atheist ) the yeare following , when he wēt down into egypt , with iacob his father , is saide to haue ten childrē gen. . . how can these two stand together ? ans. this cauili a●iseth from the grosse ignorance of the atheist , in the originall text . for beniamin is called jeled , which word commonly signifies a child ; but sometimes also a young man. thus ismael that was yeares old , is called jeled , a lad , gen. . . and so gen. . . lamech saith , i will stay a man in my wound , and [ jeled ] or a young man in my hurt : that is , if a man should wound me , and a young man hurt me , i would slay him . now it is not like , that a child could hurt laniech . neither must this seeme strange : for the most valiant men that dauid and ishbosheth had , are called hannegna●im , the boyes of abner & ioab , 〈◊〉 . sam. . . and the like phrase is vsed in other languages . for the grecians doe call young men by the name of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and the latines by the name of [ pueri . ] boyes , or children . the eight allegation . exod. . it is saide v. . that all the waters in egypt were turned into blood , by moses and aaron : and yet v. . it is saide , that the magitians of egypt turned water into blood also : which seemes to imply an absurditie , considering that all the waters were turned into blood before . ans. some answer thus : that the water which the magitians turned , was newly digged out of new pits , and therefore they vnderstand the former of all the waters that were seene , and that they onely were turned into blood . others answer more fitly , that the waters which the magitians changed , were fetched out of goshen , from amongst the israelites , where the waters remained pure , and were not turned , as the other were . either of these answers may satisfie , but specially the latter . the ●inth allegation . exod. . . moses saith , that all the beasts in egypt died of the mu●… , and yet v. . in the seventh plague , it is said , the beasts were killed with thunder , and haile , and lightening : both which cannot be true . ans. first , we must put a difference between a common plague , or iudgement ; and an vniuersall . a common plague is , when●●o sort or kinde s●apeth , but all sorts are smitten , and such was the murren . for no mans cattell were free , no kind of cattell were saued . but the vniuersall is , when no particular of any kinde is exempted , but all destroied . such was not this plague , but some escaped , and were reserued for other iudgements that followed . the ground of this distinction , is this : the word [ all ] in scripture is often taken indefinitely for many . thus the prophet esay speaks , cap. . . from moneth to moneth , and from saboth to saboth , shall all flesh come to worship before me : that is , many or great multitudes . and so in the new testament , matth. . . christ healed all diseases , that is , many and of all kinds some . and in like manner the text before alleadged , must not be taken generally to include all without exception , but indefinitely for many or the most part of the cattell that were in the land of egypt . the tenth allegation . exod. . . wee read that one of the plagues was a palpable darknes , and so great , that for three daies together , no man either saw an other , or rose vp from the place where he sate . and yet v. . moses is sent for , and called to come before pharaoh . how should this be , seeing no man could stirre from his place , nor haue any light to goe before him : for there was none to be had , the darkenes was so palpable , and the aire was so thicke . ans. i take it the word [ then ] v. . is to be meant thus , that pharaoh sent for moses after the darkenes was ended , not by candle or or other light in the time of darkenes . and this answer may very well stand without further exception . the eleuenth allegation . iudg. . . the atheists make a mocke at the historie of sampson , as fabulous , where it is said , that all the philistims came together in one house , to make sport with him , and on the roofe sate about persons to beholde him while he plaied , and yet there were but two pillars whereupon the whole house stood , and those also standing in the midst so neere together that a man might reach them both with his armes . this , say they , is most absurd and impossible . ans. although the full resolution of this cauill , belongs to them that haue skill in architecture ; yet thus much may be faide in way of answer : that the house might be capable of so many persons , and they also that stood aboue might well see and behold sampson . for first , the whole house was not sustained by two pillars onely , but by many more , whereof two were the principall . for in likelihood the middle part whereon the whole building was knit together , from the bottome to the toppe , beeing the weightiest of all , was supported by two master-pillars . the other which was more outward , and lesse weightie might be vpholden by lesser proppes , which artificers in that kinde call by the name of false-pillars . hence it appeareth , that the two maine ones standing so nigh together , beeing shaken , the whole house together with them must needes fall . neither will this seeme strange , that two pillars should beare vp a building of such capacitie ; if we doe but consider what is recorded of curio the romance , who deuised the frame of a great amphitheater , the two parts whereof were supported onely by two hinges , and yet was so large , that it contained the whole people of rome . secondly , old buildings in those countries were made for the most part , with open roofe . againe , they were full of windowes on euery part like vnto great gates : and that they might be the more fit for sight from aboue , they were reared vp in some sort after the manner of the egyptian pyramides , wider below , and narrower aboue towardes the top . and by this meanes it is probable , not onely that they might containe a great companie , but that all those which stoode about the sides , and vpon the roofe , might very well behold what sampson did below ; specially considering that he stood in the middest of the theater , betweene the two middle pillars . the twelfth allegation . sam. . . &c. it is saide that dauid plaied before saul , and that saul knew him . but chap. . . when he was to fight with goliah , saul knew him not . here is a plaine contradiction in the atheists iudgement . ans. this sort of men doe still bewray their grosse ignorance , both in the matter and in the order of scripture . for the word of god doth not alway set downe things , as they follow in order of time iust one after an other : but sometime it doth anticipate , putting such things in former histories , as are alreadie done and accomplished , which in regard of their euent should be related afterward . sometime againe it vseth by recapitulation to declare things as following in order of time , which doe properly belong to a former narration . an example of the latter ( to omit many other that might be brought ) is the text alleadged . for that part of the chap. from the v . to the ende , should by order of historie follow the , as will easily appeare by comparing the place . and the like displacing of things saide and done is else-where to be found in the scriptures . which beeing considered , the atheists supposed contradiction , falls to the ground . for dauid was to fight with goliah before he plaied before saul , and though he was then not knowne , yet saul after that time tooke better knowledge of him . the thirteenth allegation is out of . chron. . . where the papist plaies the right atheist , in going about to improoue the originall copies . there ( saith he ) iehosaphat is called king of israel , when as indeede he was king of iudah , and so is he called in the former booke of chronicles . in like manner ahaz is tearmed king of israel , . chron. . . whereas the truth is , he was king of iudah . answ. after the death of salomon the kingdome was deuided , and the ten tribes were called israel , and the other two iudah and beniamin did beare the name of iudah . now after the diuision , for some time the name of israel common to both sides , was giuen to either , and both were named after it . and in this respect iehoshaphat and ahaz may be termed kings of israel . againe , the name of israel sundry times in scripture , and namely in the prophets , is taken only for the two tribes , which bare the name of iudah after the defection . and thus also might ahaz haue that name given vnto him , though he were king of iudah . furthermore , the word israel , is sometimes put for a true worshipper of god , that is , for him that is a iew not without but within , not in the letter , but in the spirit , rom. . . thus our sauiour saith of nathaniel , ioh. . . behold a true israelite in whome is no guile , that is , a man of an vpright hart , that serueth god in spirit and in truth . and in this sense iehoshaphat might be termed king of israel , because he was a king and patrone of all true worshippers of god. for euen then the israelites sorted themselues together , and the godly among them came to liue vnder him in iudah , though the distinction of the kingdomes did still remaine . the fourteenth allegation is out of act. . . where the papists and atheists alleadge the scripture to be contrary to it self : in that there it saith , abraham bought a field of emor , when as gen. . . the same field was bought by iacob . ans. . some say that there is a fault , because abrahams name is put for iacob . yet not a fault of the bible , but of them that wrote out the bible . neither doth this diminish the authoritie of scripture , though the penmen did erre and slippe in writing , so long as we may find out the truth by scripture . . ans. that this field was bought twice : first by abraham , and then afterward recouered by iacob , that he might maintaine his fathers possession . . answ. that abrahams name is here put for his posterity , as israels name is otherwhere giuen to his children , yea not only to his children , but also to his fathers isaack , & and abraham . for exod. . . it is said , the abode of the children of israel while they dwelt in egypt , was . yeares , which cannot be true vnlesse the abode of abraham and isaack be therein included . now if the name of the successour may be giuen to his auncestors , much more may the name of the auncestors be giuen to the posteritie . chap. iv. of religion . the third question concerning man , as he stands in relation to god , is touching religion , where it is demanded , what is that religion , that is due vnto the true god ? answ. the name religion , is not alwaies taken in one and the same sense . for sometime it is vsed , to signifie the whole bodie of doctrine , reuealed in the written word , that teacheth and prescribeth , whatsoeuer is to be beleeued or practized , as necessary to saluation . otherwhiles it is put for the inward vertue of the mind , where the same doctirne is beleeued , and the duties therein required , practised , and performed to the maiestie of god. and beeing thus taken , it is called by the name of pietie or godlinesse , in the scripture . and in this second sense i take it in this place . now religion or pietie , hath two distinct parts . the first , is knowledge of god ; the second , the worship of god. these two are notably described by dauid , in his last will and testament , wherein he commends vnto salomon his sonne before all other things , the care and ioue of religion and pietie ; the summe whereof , he reduceth to these heades ; the knowledge of god , and worship of god. . chron. . . and thou salomon my sonne knowe thou the god of thy father , and serve him with a perfect heart , and with a willing mind . according to this difference of heades , are the questions concerning religion to be distinguished , and these are principally two . first , how god is to be knowne , and then how he is to be worshipped . i. question . how god is to be conceiued in our mindes , when wee performe any seruice or worship vnto him ? for answer hereunto , this ground is first to be laid , that we must not , neither can possibly knowe or conceiue god as he is in himselfe . for god in himselfe is infinite , and therefore incomprehensible in regard of vs. but we are to conceiue him so , as he hath & doth reveale himselfe to vs in his creatures , principally in his word . the truth herof may appeare in this one example , ( to alleadge no more ) when moses desired to see the glory & maiestie of god , for a further confirmation and assurance of his calling , answer was made him by god , that he could not see his face , but he should see his back parts , as he passed by him . the meaning of this answer is , that god would manifest his glorie vnto him by his effects , by which as by a glympse or imperfect representation , he might discern some part of his maiestie , so farre forth as he was able in the infirmitie of flesh and blood , to behold the same . but the perfect and full sight thereof , no creature was euer able to attain vnto , it beeing reserued for the life to come ; when ( & not before ) they shall see him as he is in himselfe face to face . this ground beeing laid , the full answer to the question i propound in foure rules . i. rule . when we are to pray , or to worship god , we must not conceiue him , in the forme of any earthly or heauenly , bodily , or spirituall creature whatsoeuer : for thus not to conceiue him , is a degree of conceiuing him aright . ii. rule . god must be conceiued of vs , not by his nature , but by his attributes , & works . by his attributes , as that he is infinite in mercie , iustice , goodnes , power , &c. by his works of creation , and gouernement of the world , of redemption , &c. thus the lord reuealed himselfe to moses , exod. . . i am hath sent me vnto you : that is , one which hath his beeing in himselfe , and of himsefe , that giues being to all creatures by creation , and continues the same by his prouidence : one that giues a beeing and accomplishment , to all his mercifull promises . when the lord appeared to moses , he shewed not his face vnto him , but passed by him with a voice , the lord , the lord , strong , mercifull , and gratious , long suffering , and plenteous in goodnes and truth . in which place , the lord proclaimes his name , by his attributes . so in the prophecie of ieremie , i am he that shewes mercie , iudgement , and iustice in the land . the same , daniel confesseth in his praier , when he saith , o lord god , which art great and fearfull , keeping couenant and mercie toward thē that loue thee , & keepe thy commandements . and lastly , the author to the hebrewes , he that comes to god , must beleeue that god is , and that he is a rewarder of them that seeke him . iii. rule . god must not be conceiued absolutely , that is , out of the trinitie : but as he subsisieth in the person of the father , sonne , and the holy ghost , so he must be knowne and conceiued of vs. the auncient rule of the church is , that the vnitie must be worshipped in trinitie , and the trinitie in vnitie . by this doe the protestant churches , differ from all other assemblies of worshippers . the turke conceiues and worships a god , creator of heauen and earth , but an abstracted god , which is neither father , sonne , nor holy ghost . the iew worshippeth god , but out of christ , and therefore a feigned and idol god. the papist in word acknowledgeth and so worshippeth god , but indeede makes god an idol , because he worships him not in a true but in a feigned christ , that sits at the right hand of the father in heauen , and is also in the hands of euery masse-priest , after the words of cōsecration . but the protestant knowes god as he will be knowen , and consequently worships him as he wil be worshipped , in father , sonne , and holy ghost . iv. rule . when we direct our praiers , or any worship to any one person , we must include the rest in the same worship ; yea further , we must retaine in minde the distinction and order of all the three persons , without severing or sundring them ; for so they are named , and propounded in the scriptures . the reason is , because as they are not seuered , but conioyned in nature , so they neither are , nor must be seuered , but conioyned in worship . for example the man that praies , to god the father for the forgiuenes of his sins , must aske it of him for the merit of the sonne , and by the assurance of the holy ghost . againe , he that praies for remission of his sinnes , to god the son , must pray that he would procure the father to graunt his pardon , and withall assure it by his spirit . he also that praies for the same to god the holy ghost , must pray that he would assure vnto him the remission of his sinnes , from the father , by , and for the merit of the sonne . chap. v. of the second part of religion touching the worship of god , and first of the inward worship . ii. question . how god is to be worshipped and serued . for the full answer hereof , we must remember that the worship of god is twofold ; inward or outward . inward is the worship of the mind , the heart , the conscience , will , and affections ; for man by all these ioyntly and seuerally performeth worship and seruice to his creator . the outward is that worshippe whereby the inward is testified outwardly in the speach and actions . the former of these two , is the spirituall worship of the inward man , and the very ground and foundation of all true worship of god : for god is a spirit and therfore must be worshipped in spirit , that is , in the the minde , conscience , will , and affections . indeede all the worshippe of god is spirituall , euen that which we call outward ; yet not of it selfe , but by vertue of the inward , from which it proceedeth . sect. . the heades of inward worship are two . adoration of god , and cleaving to god. for as they are two different actions of the heart , so they may fitly be termed two distinct parts of gods worship . this distinction is in some part propounded by moses , where he exhorteth the israelites , to feare iehovah their god , to adore him , to cleaue vnto him , and to swear by his name . adoration , is that part of gods worship , whereby a man , vpon a vile and base estimation of himselfe , as beeing but dust and ashes , submits & subiects his soule to the glorie and maiestie of god. this hath two principal groundes in the heart , which if they be wanting , there can be no true worship of god. the first is abnegation or deniall of our selues , when we esteem our selues to be meerely nothing . the second is exaltation , or advancemēt of gods maiesty , aboue all the things in the world . exāples of these we haue many in the scriptures , as of abraham , who called god his lord , and himselfe dust and ashes : of the angels , whome in a vision the prophet sawe standing before god , with one wing couering their feete , which signified the abasing of themselues ; and with another couering their faces , which betokened their adoration of the maiestie of god. of daniel , when he confesseth , to thee , o lord , belongeth righteousnes it selfe , but to vs shame and confusion of face . lastly , of the woman of canaan , who calls christ lord , and her selfe , a dogge . now in adoration , there are foure vertues ; feare , obedience , patience , thankefulnesse . feare , is a great part of the worship of god , which i prooue by two places laid together . esa. . . matth. . , . wherein feare and worship , are taken for one and the same thing : for that which esay calls feare , matthew calls worship . now in this feare , there be two things that serue to distinguish it from all other feares . first , it is absolute : for by it god is reuerenced absolutely . saint paul exhorteth to yeelde tribute , feare , and honour to the magistrate , not for himselfe , but for god , whose minister he is . and our sauiour saith , feare ye not them which kill the bodie , and are not able to kill the soule , but rather feare him which is able to destroy both soule and bodie in hell . as if he should say , i allow and command you to feare men , onely for god , who hath set them ouer you , but feare god for himselfe . secondly , it makes a man , first of all , to feare the offence of god , and then the punishment and iudgement . for it is not a feare of the offence alone , but of the offence and punishment together , and of the offence in the first place : mal. . . if i be a lord , where is my feare ? and where it is saide in matthew , but rather feare him that is able to cast bodie and soule into hell fire ; there is commanded a feare of god , in regard of his anger . we feare the sword of man , and that lawfully , why then may we not feare the punishment of god ? if it be said , this is a seruile feare , to feare the punishment , and agrees not to gods children : i answer , slauish feare is , when a man only fears the punishment , & not the offence of god , or at least the punishment more then the offence . the second vertue of adoration , is inward obedience of the hidden man of the heart . the lord preferres this obedience before all sacrifice , . sam. . . this standeth in two things . first , in yeelding subiection of the conscience to the commaundements , threatnings , and promises of god , so as we are willing , that it should become bound vnto them . secondly , when the rest of the powers of the soule , in their place and time , performe obedience vnto god. and by this meanes doe we bring into captiuitie , euery thought vnto the obedience of christ , as paul speaketh , . cor. . . the third vertue of adoration , is patience ; which is , when a man in his afflictions , submitteth his will to the will of god , and quieteth his heart therein , because god sendeth afflictions . this was dauids counsell , be silent before the lord , and alwaies waite vpon his pleasure . and his practise , when in trouble he resigned himselfe into the hands of god , and said , lord , if i please thee not , loe i am here , doe with me as seemeth good in thine eyes . this patience is a part of gods worship , because it is a kind of obedience . the fourth vertue of adoration , is thankfulnesse to god , which shewes it selfe in two things . first , in an acknowledgement of the heart , that our selues and whatsoeuer we haue , is gods , and proceedeth from his blessing alone . secondly , in a consecration of our bodies , soules , liues , callings , and labours to the honour and seruice of god. thus much of the first head of inward worship , or the first action of the heart , standing in adoration . sect. . the second action of the heart in inward worship , or the second part thereof , is cleauing vnto god. now we cleaue vnto god by foure things : by faith , hope , loue , and inward inuocation . by faith , i meane true iustifying faith , whereby we rest vpon gods mercie for the forgiuenes of our sinnes , and life euerlasting : and vpon his prouidence , for the things of this life . thus abraham , beeing strengthened in this faith , and relying by it vpon gods promises made vnto him , gaue glorie vnto god , rom. . . this sauing faith , is the very roote , and beginning of all true worship . for loue , which is the fulfilling of the law , must come from it . . tim. . . the second is hope , which followes and dependes vpon faith : and it is that grace of god , whereby with patience we waite the lords leisure , for the performance of his promises , especially touching redemption , and life eternall . if we hope ( saith paul ) for that we haue not , we doe with patience expect it , rom. . . the third , is loue of god ; which hath two effects in the heart . first , it makes the heart to cleaue vnto god , and to be well pleased with him simply for himselfe . in this manner god the father louing christ , testifieth that he was well pleased in him , matth. . . secondly , it mooues the heart to seeke by all meanes possible , to haue true fellowship with god in christ. this the church notably expresseth in the canticles . the fourth , is inward praier , or inuocation of the heart ; and it is nothing els , but the lifting vp of the heart vnto god , according to his will , by desires and grones vnspeakable . or , it is a worke of the heart , whereby it flies vnto god for help in distresse , & makes him a rocke of defence . when the children of israel were afflicted , they remembred that god was their strength , and the most high god their redeemer , psal. . . of this kinde of prayer paul speakes , when he saith , pray continually , . thess. . . for solemne prayer conceiued , and vttered in forme of words , cannot alwaies be vsed : but we are to lift vp our hearts vnto god , vpon euery occasion , that by inward and holy motions and affections , they may be ( as it were ) knitte vnto him . now to conclude this point touching inward worship , we must remember that it alone is properly , simply , and of it selfe , the worship of god ; and the outward is not simply the worship of god , but onely so farre forth as it is quickned by the inward , and grounded vpon it . for god is a spirit , and therefore the true worship that is done vnto him , must be performed in spirit and truth , ioh. . . chap. vi. of the outward worship of god , and the first head thereof , prayer . thus much of the inward worship of god. the outward is that , which is performed by the bodie externally , eitherin word or deede . to this belong many particulars , which i will reduce to eight seuerall heads . i. prayer . ii. the hearing of the word preached . iii. the vse of the sacraments . iv. outward adoration . v. confession . vi. an oath . vii . vowes . viii . fasting . touching praier conceiued and vttered by the voice , there are many questions of conscience ; the principall whereof are foure . i. question . how shall a man make a lawfull and acceptable praier to god ? ans. the word of god requires many conditions in making praier to god : they may all be brought to three heads . some of them goe before the making of praier , some are to be performed in the act of praier , some after praier is ended . sect. . conditions to be obserued before praier , are three . first , he that would make such a praier as god may be pleased to heare , must repent . esa. . . god would not heare the praiers of the iewes , because their hands were full of blood : that is , because they had not repented of their oppression and crueltie . ioh. . . god heares not sinners : that is , such as liue and lie in their sinnes , and turne not vnto god by true repentance . . ioh. . . by this we know that god heares our prayers , if we keepe his commandements . i adde further , that the man which hath before-time repented , must againe renew his repentance , if he desire that his praiers should be accepted . for the very particular sinnes of men , whereinto they fall after their repentance , doe hinder the course of their praiers , from hauing accesse vnto god , if they be not repented of . and for this cause , the worthie men of god the prophets in the old testament , doe vsually in the beginning of their praiers , still humble themselues , and confesse their sinnes ; as we may see in the example of daniel , chap. . v. , , &c. and of ezra , chap. . v. . &c. secondly , before a man make a praier , he must first ( if neede require ) be reconciled vnto his brother . if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee , leaue there thine offering and goe thy way , first be recōciled to thy brother , & then come and offer thy gift , matt. . . when ye shall stand and pray , forgiue , if ye haue any thing against any man , &c. mark. . . thirdly , he that is to pray must prepare himselfe in heart and mind , as one that is to speake familiarly with god. in this preparation , foure things are required . first , the mind is to be emptied of all carnall & worldly thoughts . secondly , there must be in the minde , a consideration of the things to be asked . thirdly , a lifting vp of the heart vnto the lord , psal. . . fourthly , the heart must be touched , with a reuerence of the maiestie of god , to whome we pray . eccl. . . be not rash with thy mouth , nor let thy heart be hasty to vtter a thing before god. for the neglect herof , the lord threatneth to bring a iudgment vpon the israelites . esay . . . . sect. . the second sort of conditions , are those that are required in praier , and they are in number eight . i. euery petition must proceed from a liuely sense , and feeling of our owne wants , and of our spirituall pouertie . for without this , no praier can be earnest and hartie ; and consequently become acceptable vnto god. for example , when we pray that gods name may be hallowed , we must in making that petition , haue in our harts a sense of the corruption of our nature , wherby we are prone to dishonour the name of god. ii. our praier must proceede from an earnest desire of that grace which we want : and this desire is indeede praier it selfe . moses vttering neuer a word , but groning in the spirit vnto god , in the behalfe of the isralites , is said , to crie vnto the lord. exod. . . we know not ( saith paul ) what to pray as we ought , but the spirit it selfe maketh request for vs with sights , that cannot be expressed . rom. . . iii. the petition must proceede from sauing and true iustifying faith . the reason is , because without that faith , it is impossible that either our persons , or our praiers , or any other action we doe , should please god , heb. . . iv. euery petition must be grounded vpon the word of god , and not framed according to the carnall conceit and fansie of mans braine . and this is the assurance that we haue in him , that if we aske any thing according to his will , he heareth vs. . ioh. . . now we haue a double ground of our praier in gods word ; a commandement to make the praier , either generall or particular ; and a promise that our requests shal be granted . here we must remember two rules . first , things to be asked are either spirituall , or temporall . spirituall are such , as concerne god ; whereof some are more necessarie to saluation , as remission of sinnes , faith , repentance , and such like : some are lesse necessarie , as hope , ioy in the feeling of gods mercie in distresse , &c. temporall things are such , as belong to this life , as meate , drinke , clothing , preferment , and such like . now touching things spirituall , that are moore necessary to saluation , we are to pray for them absolutely , without any exception or condition . but for things lesse necessary to saluation , and for temporall blessings , we must aske them at gods hand with this condition ; if it be his will and pleasure , and so farre forth , as he in his wisdome shall iudge to be most expedient for vs. herein we must follow the example of christ , who in his agonie prayed to his father to take that cuppe from him , yet with this condition , not my will , but thy will be done . the reason is this : looke how far sorth god commands vs to aske , and promiseth that we shall receiue , so far forth are we warranted to aske , and may hope to receiue . now god commands vs to aske , and promiseth vs the first sort of spirituall things , freely and simply , without any condition or exception . but the other sort of spirituall things , that are lesse necessary , and temporall blessings , he promiseth vs with condition ; and therefore in like sort ought we to aske them . the second rule is : we must not in our prayer ; bind god to any circumstances of time , place , or measure of that grace , or benefit , which we aske . v. our praiers being thus framed , ( as hath beene said ) are to be presented and offered to god alone , and to none but him . for first , none els can heare all men , in all places , at all times ; and helpe all men , in all places and at all times , but onely he . againe the spirit of god makes vs to pray , and in prayer to call him abba , father . furthermore , all praier must be grounded vpon the word ; wherein we haue not the least warrant , either expressely setdowne , or by consequent implyed , to preferre our sutes and requests to any of the creatures . vi. praier is to be presented to god , in the name , merit , and mediation of christ alone . for we our selues are not worthie of any thing , but shame and confusion . therefore we cannot pray in our owne names , but must pray onely in the name of christ. our praiers are our sacrifices , and christ alone is that altar , whereon we must offer them to god the father . for this altar must sanctific them , before they can be a sacrifice of a sweete smeiling sauour vnto god. hence it is , that not onely our petitions , but all other things , as paul wisheth , are to be done in the name of the lord iesus , coloss. . . and christ himselfe saith , whatsoeuer you aske the father in my name , he will giue it you , ioh. . . vii . there must be in praier , instancie and perseuerance . the heart must be instant , not onely in the act of praier ; but afterwards till the thing asked , be granted . this instancie , is commended vnto vs in the parable of the widdow , and the vnrighteous iudge , luk. . . hereunto the prophet exhorteth , when he saith , — keepe not silence , and giue the lord no rest , &c. esa. . . and s. paul in like manner wisheth the romanes , to striue with him by praiers to god for him , rom. . . viii . euery true praier , must haue in it some thanksgiuing vnto god for his benefits . in all things let your requests be shewed vnto god , in praier and supplication , with giuing of thanks , phil. . . christ himself , gaue directiō touching this , in that forme of prayer which he taught his disciples , for thine is the kingdome power and glorie . sect. . the third sort of conditions , are those which are required after prayer ; and they are specially two . the first is , a particular faith , whereby he that praieth , must be assured that his particular request shall be granted . mark. . . whatsoeuer ye desire when ye pray , beleeve that ye shall haue it , and it shall be done vnto you . and that he may haue this particular faith , he must first haue that whence it ariseth , namly , true iustifying faith , standing in a perswasion of his reconciliation with god. the second is , that a man must doe and practise that , which he praies for ; and he is not onely to pray for blessings , but also to vse all lawfull meanes that he can , whereby the blessings he asketh , may be obtained . for example . as thou praiest for the pardon of thy sinns , so thou must leaue thy sinns , and vse all good meanes , whereby the same may be mortified and crucified . and the like is to be done in all other things , which we aske of god. thus we haue the first question of conscience resolued touching praier ; that then the praier is acceptable to god , when he that prayeth obserueth , as much as in him lyeth , all these conditions before , in , and after praier . ii. question . whether may a man lawfully make imprecations , that is to say , pray against his enemies ? and how farre forth is it lawfull ? sect. . for answer to this , we must marke and obserue sundry distinctions , and differences . first , we must distinguish betweene the cause , and the person that defends and maintaines the cause . the euill cause which an euil man defendeth , is to be condemned of vs ; & wee may alwaies , and that lawfully , pray against it ; but we may not in like sort , condemne and pray against his person . secondly , we must distinguish of the persons of our enemies ; some be priuate enemies , some publicke . priuate , i call those , which be enemies of some particular men , and are against them , in regard of this or that cause or matter , and yet are not enemies of god , or of his truth . publike are those , which are not only our enemies , but the enemies of god , of his kingdome , of his trueth , and relion . now we may not pray against priuate enemies : we may ( as before ) pray against their euill cause , but not against their persons ; math. . . blesse them that curse you , doe good to them that hate you , and pray for them which hurt you and persecute you . and we are commanded to loue our enemies , as our selues . againe , publicke enemies of god and his truth , are also of two sorts , either curable or incurable . curable are such , as offend of ignorance , or some other humane frailty , so as there is some hope of their conuersion , and repentance . we must not pray against the persons of these , but onely against their dealings and badde causes , and pray for their persons , and for their conuersiō . thus christ praied for those that crucified him ; father , forgiue them : and stephē , act. . for them that stoned him . vncureable , are those that sinne obstinately , and of malice , so as there is no hope of their amendment and conuersion . and further , for the better answering of this question , we must marke another distinction . there are two sorts of men , that are to make praier vnto god. some that haue extraordinary gifts , as the prophets and apostles . now he that is an extraordinarie man , hath and must haue these two gifts ; namely , first a spirit of discerning , to discerne and iudge whether the person against whome he praies , be incureable or no : and secondly a pure zeale of gods honour and glory . the extraordinary man , that is qualified with these two gifts , may pray not onely against the cause of him , that is an enemie to god , but against his person . thus dauid did , especially in the . psal. which psalme is full of terrible curses , against his particular enemies , and typically , against iudas . for he had the spirit of discerning , by which he knewe that they were incurable enemies , and a pure zeale of the glorie of god , which made him breake out into such imprecations . so paul praies , gal. . . that they might be cut off which troubled the church , &c. . tim. . . he praies directly against the person of alexander the coppersmith , that had don him much wrong , the lord reward him according to his workes . which must not seeme strange : for paul had in that imprecation ; the spirit of prophecie , and consequently both the spirit of discerning , and of pure zeale : and therefore he might pray against him as he did . but for ordinarie men , such as haue nothing but ordinarie gifts , and want the spirit of discerning , and haue also a zeale mingled with choler , stomack , anger , and hatred ; they may vse no extraordinarie praier against the person of any man. all that they may doe , is to pray , that god would restraine their malice , hinder their badde practises , and turne them to his glorie , and the good of his church . therefore act. . . when there had beene a councell holden at ierusalem , against the apostles peter , and iohn ; in the first beginning of the great persecution of christians , in the primitiue church , it is said , that they departed from the assembly , and praied together with the rest of the church , in this manner ; and now , o lord , behold their threatnings , &c. wherein they praied not against the councell , nor against the men that sate in counsell , but against their proceedings , courses , deuises , and threatnings . and their practise , may be a patterne for ordinary men to follow . in luk. . . the disciples asking our sauiour christ , whether they should call for fire from heauen , to destroy his enemies , he sharply reprooueth them , for their intemperate heate against the samaritans , and tells them , that they had not that extraordinarie spirit , to effect such a thing , because they were but ordinarie men . ordinarie men therefore may not pray against the persons of gods enemies . the pope at this day is a professed enemie to christ , and his gospel , yet no man may pray against the person of the pope , but onely against his state , kingdome , and regiment , which is antichristian ; whereby he sets himselfe against god , and his kingdome . sect. . vpon the answer to this question , there followeth an other . sundrie psalmes of dauid are psalmes of imprecation , wherin dauid curseth his enemies fearefully , especially in the . psalme ; now all these psalmes were penned for our vse : it may therefore be demanded , how we may vse these , and such like , when we read or sing them ? ans. i. we must not vse them as dauid did , namely , as praiers against the persons of our enemies , but onely as prophecies against the enemies of god , wherein the punishment of incurable men , that were enemies to god and his truth , is foretold . for wee haue not , as dauid had , an extraordinarie spirit , or a pure zeale : therefore we cannot pray as he did . ii. i answer , whereas these imprecations were directed against particular enemies , we may vse them in some sort as praiers , but how ? as generall praiers against all the incureable enemies of god , not against any particulars among the iewes , turkes , or papists . as therfore as we may vse these imprecations as praiers , so we must vse them without any particular application , to the persons of any particular men . iii. question . what be the particular circumstances of prayer ? ans. there are chiefly foure . i. the voice , or speech . ii. the gesture . iii. the place where . iv. the time when . sect. . concerning the voice , this question may be mooued ; whether a voice or words , are ●o be vsed in prayer , or no ? ans. prayer is either pub●cke , or priuate . in publike prayer , a forme of wordes must alwaies be vsed , in a knowne , plaine , and distinct voice . the reasons are these . first , the minister is the mouth of the whole congregation in prayer , as he is the mouth of god to the people in preaching . now as the minister is their mouth to god in prayer , so the people must giue their assent , and approbation to his prayer , by the word , amen . but there can be no professed and publique assent , without a voice . secondly , god is the creator , not onely of the soule of man , but also of his bodie ; and we blesse god , not onely with the heart , but also with the tongue : therefore the whole man must pray in publicke . now in priuate prayer , made in priuate and secret places , by priuate persons , the voice is profitable , but not simply necessarie . it is profitable , because it stirreth vp the affections of the heart ; it serueth also to keepe the wandering minde in compasse , to expresse the affection , and to procure attention of the heart to the prayer . yet it is not simply necessarie . for a man is not bound in co●●cience , to vse a forme of wordes , in all his prayers . moses prayed , he spake neuer a word , and yet it was a prayer : for the lord saies vnto him , exod. . . why criest thou ? anna praying in the temple , her lippes did mooue onely , her voice was not heard , and yet shee is said to pray , . sam. . . againe , the spirit is said to pray in the elect , with groanes that cannot be vttered , and yet the holy ghost giues them the name of prayers , rom. . paul biddes vs pray continually , which is not to be vnderstood of a continuall vse of a forme of words , but of the groanes and sighes of the heart , which may be made at all times . out of this question ariseth another ; whether it be lawfull , when we pray , to read a set forme of prayer ? for some thinke that to doe so , is a sinne . ans. it is no sinne ; but a man may lawfully , and with good conscience doe it . reasons . first , the psalmes of dauid were deliuered to the church , to be vsed and read in a set forme of words , and yet the most of them are praiers . secondly , to conceiue a forme of praier , requires gifts of memorie , knowledge , vtterance , and the gifts of grace . now euery child and seruant of god , though he haue an honest heart , yet hath he not all these gifts : and therefore in the want of them , may lawfully vse a set forme of prayer ; as a man that hath a weake backe , or a lame legge , may leane vpon a crutch . it is alleadged , that set formes of praier , doe limit and binde the holy ghost . ans. if we had a perfect measure of grace , it were somewhat , but the graces of god are weake and small in vs. this is no binding of the holy ghost , but a helping of the spirit , which is weake in vs , by a crutch to leane vpon : therefore a man may with good conscience , vpon defect of memory and vtterance , &c. vse a set forme of prayer . sect. . the second circumstance , is the gesture . concerning which it is demanded , what kind of gesture is to be vsed in praier ? whether kneeling , standing , sitting , or the holding vp the hands , or head to heauen , or bowing the body to the earth ? answ. god in his word hath not prescribed any particular gesture of the body : and therfore our consciences are not bound to any in particular . besides that , religion stands not properly in bodily actions , and gestures . yet touching gesture , the word of god giues certaine generall rules to be obserued in prayers , both publicke and priuate . in publicke praier , these rules of gesture are prescribed . first , when publicke praier is made in the congregation , our gesture must alwaies be comely , modest , & decent . secōdly , all gesture vsed publickely , must serue to expresse , as much as may be , the inward humility of the hart without hypocrisie . now these kinds are manifold . some concern the whole body , as the bowing thereof , the casting of it downe vpon the ground ; some againe concerne the parts of the body , as lifting vp of the head , the eies , the hands , bowing the knees , &c. touching these , the scripture hath not bound vs to any particulars ; but in them all , we must haue regard , that they serue alway to expresse the humilitie of our hearts before god. thus haue the holy men of god behaued themselues ; yea the holy angels standing before the arke , doe couer their faces , in token of reuerēce of the maiestie of god , esay . . . thirdly , we must in publicke praier , content our selues to followe the laudable fashion , and custome of that particular church , where we are . for , to decline from customes of particular churches , in such cases , often causeth scisme and dissensions . in priuate praier , done in priuate and secret places , there is more liberty . for in it we may vse any gesture , so it be comely , and decent , and serue to expresse the inward humility of our hearts . an auncient writer is of opinion , that it is an vnreuerent , and vnlawfull thing , to pray sitting . but both the learned before , in , and after his time , haue iudged his opinion superstitious ; specially considering that religion stands not in the outward gesture of the body , and it skills not much what that is , so the inward humility of a syncere heart be expressed therby . sect. . the third circumstance , is the place . where question is made , in what place we must pray ? answ. in regard of conscience , holines , and religion , all places are equal , and alike in the new testament , since the comming of christ. the house or the field , is as holy as the church ; and if we pray in either of them , our prayer is as acceptable to god , as that which is made in the church . for now the daies are come , that were foretold by the prophet , wherein . a cleane , offering should be offered to god in euery place . mal. . . which paul expo●…ds , . tim. . . of pure and holy praier , offened to god in euery place . to this purpose , christ said to the woman of samaria , ioh. . . that the tyme should come , when they 〈◊〉 not worship in ierusalem , or in samaria , but the true worshippers of god , should worship him in spirit and in truth , wheresoeuer it be . yet neuerthelesse , for order , decency , and quietnes sake , publicke prayer must be made in publicke places ; as churches and chappels , appointed for that vse . and priuate praier , in priuate houses and clozets , mat. . . now the opinion of the papist is otherwise : for he thinkes that in the new testamēt , hallowed churches are more holy then other places are , or can be ; and doe make the prayers offered to god in them , more acceptable to him then in any other ; and herevpon they teach , that priuate men must pray in churches , and priuate prayers must be made in churches , if they will haue them heard . for proofe hereof , they alleadge the practise of some particular persons in the scriptures . of anna , who praied priuately in the temple , luk. . . of dauid , who in his exile , desired greatly to haue recourse vnto the temple . and of daniel , who is saide to looke out at the window , toward the temple , and pray . dan. . . answ. these places are abused by the popish church . for there is great difference betweene the temple at ierusalem in the old testament , and our churches in the new . that was built by particular commandemēt from god : so were not our churches . that was a type of the very body , and manhood of christ. heb. . . and of his misticall bodie , col. . . againe , the arke in the temple was a pledge , and signification of the couenant , a signe of gods presence , a pledge of his mercie , and that by his owne appointment : for it was his will there to answere his people : but the like cannot be shewed of our churches or chappell 's . it will be saide , that the sacrament is a signe of gods presence , for in it god is present after a sort . ans. it is true , christ is present in the sacrament , but when ? not alwaies , but then onely when the sacrament is administred . and the administration beeing once ended , christ is no more present in the elements of bread and wine . and in the very act of celebration , he is not carnally but spiritually present . sect. . the fourth circumstance , is the time. quest. what are the times , in which men are to make prayers vnto god ? for answer to this question , it is first to be considered , that there is a twofold manner of praying , and consequently two kindes of prayer . the first , is the secret and sudden lifting vp of the heart to god , vpon the present occasion . the second , is set or solemne prayer . the first sort of praiers , haue of auncient time beene called eiaculations , or the darts of the heart . and the time of this kind of prayer , is not determined , but is and may be vsed at any time , without exception . this point i make plaine by these reasons . the first , is the commandement of god , . thess. . . pray without ceasing . eph. . . pray alwaies , with all manner of prayer and supplication in the spirit , and watch thereunto with all perseuerance — for all saints . in both these places , by praier and supplications , paul vnderstandeth the sudden lifting vp of the heart vnto god. secondly , whatsoeuer we speake , thinke , or doe , we must doe all to the glorie of god. now god is glorified , when we doe in all things , from our hearts acknowledge his power , wisdome , iustice , mercie , prouidence , and goodnes . and these we doe acknowledge , when we daily and howerly lift vp our hearts to him , in petition , for some blessings , and in thanksgiuing for his mercies . thirdly , we are subiect to innumerable infirmities , frailties , and wants , so as we cannot of our selues , so much as thinke one good thought ; therefore we are euery day and hower , to lift vp our hearts to god , partly in praier , partly in giuing of thankes , that he would make a daily supplie by his grace . fourthly , satan seekes by all meanes to ouerthrow our soules continually ; and in that regard it behooueth vs alwaies and vpon euery occasion , to lift vp our hearts to god , for his mercifull protection . fiftly , the gift of faith must grow and increase in vs day by day . and the meanes whereby it groweth and thriueth in vs , are the exercises of faith , not seldome and rare , but daily and continually vsed . now of all the exercises of faith , none is more exceilent , then invocation and thanksgiuing . the second kinde of prayer , is set and solemne ; when a man sets himselfe apart , to pray vnto god vsually and feruently : or , when men come reuerently and solemnely together into the congregation , to call vpon the name of the lord. the word of god appoints no set time for this kind , but leaues it to the libertie , wisdome , and discretion of men . and the ground of this libertie is this ; there is now no difference betweene time and time , in regard of conscience , for performing the worship of god , and the duties of religion , ( the saboth onely excepted : ) but the principall and onely difference , is in regard of outward order and conueniencie , whereby one time may be thought fitter then an other , and that must be discerned by the wisdome of men . in the new testament , the distinction of daies , and houres , is taken away . paul was afraid of the galatians , because they made difference of daies , times , moneths , and yeares , in respect of holines and religion , gal. . by this doctrine , we may see what to iudge of the romane religion , touching set times of prayer . they prescribe certaine houres , which they tearme canonicall ; and they distinguish them in this manner . the first , they call the matutine , before the sunne rising . the second , the prime , from the first houre of the day , to the third . the third from thence to the sixt hower . the fourth from the sixt to the ninth . the fift from the ninth to the twelfth , which they call the none . the fixt is in the euening about the sunne-setting . the seuenth and last , is after the sunne-setting , which they call the completorie . now in these seauen prescribed howers , by the doctrine deliuered , i note three notable abuses . first , in that the popish church binds men in conscience to obserue them , vpon paine of mortall sinne . whereas in regarde of conscience , there is no difference of times . secondly they bind the masse-priest , the deacon , subdeacon , and the beneficed man onely , to canonicall houres , whereas those houres differ not from others in regard of performance of gods worship , neither are these men more bound to pray in them then others . thirdly , that a man may say and read his canonicall houres this day for the morrow , and in the morning or after dinner for the whole day ; wherein we may see their grosse superstition . iv. question touching prayer is , how their mindes are to be pacified , which are troubled by sundry accidents , that fall out in their praiers . these accidents are principally three . first , when they should pray , they cannot frame or conceiue a forme of praier , as other men doe . for remoouing of which trouble , let them remember this one thing . that the vnfeigned desire of the touched heart , is a praier in acceptance before god , though knowledge , memorie , and vtterance , to frame and conceiue a forme of prayer in words , be wāting . ps. . . god heares the desire of the poore , that is , of humbled persons , and them which are in distresse . psal. . . god will fulfill the desire of them that feare hi● : he also will heare their cry and will saue them . rom. . . we know not how to pray as we ought , but the spirit of god , that is , the spirit of adoption , maketh requests for vs by grones & sighes , which cannot be vttered . where we may obserue , that the prayer of the holy ghost which must needes be an excellent prayer , is made by grones which cannot be vttered in words . the second accident is , that they finde them selues full of heauines and deadnes of spirit , and their minds full of by-thoughts , and wandting imaginations . this trouble may be remooued vpon this ground ; that the defects of our prayer shall neuer condemne vs , if we be heartily displeased with our selues for the same ; and by prayer and other good meanes , doe struggle and striue against them . rom. . . there is no cōdemnation to them that be in christ. in which place it is not saide , they doe nothing worthy of cōdem●ation ; but thus , there is no condemnation to them being in christ , though they deserue it neuer so much . the third accidēt is , that though they pray , they receiue not the fruit of their praiers . for the remooueall of this distresse , we may consider these foure things . i. the man that is thus troubled , is to examine himselfe , whether he hath made his praier to god aright or no ? for if he pray amisse , he may pray long , and neuer be heard . our sauiour would not grant the request of the sonns of zebedeus , because they asked they knew not what . matt. . . iam. . . ye aske & receiue not , because ye aske amisse , that ye might consume it on your lusts . paul prayed three times , and had the repulse , because he asked things inconuenient for him to receiue : therefore answere was made , my grace is sufficient for thee , . cor. . the man therefore that would make a praier aright , must haue respect vnto the matter and forme thereof , as also to the disposition of his owne heart . if he faile in any of these , then god will not heare ; or if he doth , he heares in iustice . ii. though men make lawfull praiers vnto god , & aske things that are to be asked , and which god will grant , yet god will sometime deserre the accomplishment of their praiers , and not giue eare vnto them at the first . dauid prayed night and day , and yet was not heard . psalm . . . againe , his eies failed , his throat was drie , while he waited for his god by prayer , psal. . . the angel gabriel said to zacharie , luk. . . thy prayer is heard . now in all likelihood , that prayer of zacharie was made long before , euen in his youth , yet it was not granted him till he was olde . the lord deferres the graunt of our requests vpon good reason . for hereby he stirreth vp the dulnes of our hearts , and quickeneth our faith and hope . againe , he makes vs when we enioy the blessings desired , to haue them in higher estimation , and to be more thankefull vnto him ; yea in the want thereof , to striue the more earnestly with him by praier for them . the woman of canaan , was repulsed and called a dogge , by our sauiour christ , not for that he intended to reiect her prayer , but to stirre vp her faith , to make her more earnest in asking ; as also more thankefull for the benefit , when shee had receiued it . iii. the lord vseth to graunt our petitions , two manner of waies . first , by giuing the very thing we aske ; secondly , by giuing something answerable therto , when he grāteth not the thing it selfe . thus christ was heard in that , which he feared . heb. . . he prayed to be deliuered from that cuppe , which notwithstāding he drank of : how thē was he heard ? though he had not that which he asked , yet god granted him the thing which was proportionable to his request , namely , strength and power , whereby he was inabled to ouercome the woefull pangs of that death . iv. we must thinke this sufficient , that we can , and doe pray vnto god , though we neuer haue any request , in this world graunted . for by whose grace haue we alwaies continued in praier , but by the gift and grace of god ? paul in the like case , was answered by god , my grace is sufficient for thee : that is , thine infirmitie shall not be remooued ; content thy selfe in this , that thou art in my fauour , and hast receiued my grace , by which thou doest withstand this temptation . to this purpose s. iohn saith , if we know that he heareth vs , whatsoeuer we aske , we know that we haue the petitions graunted which we desired of him , . ioh. . . his meaning is , if we can perceiue , and discerne that god listneth to our praiers ; hereby we may assure our selues that he graunts our requests . now by this we may perceiue that he doth listen , and giue eare to vs , because the grace whereby we pray , is from him alone . chap. vii . of the second head of gods worship , the hearing of the word preached . thus much touching the first head of outward worship , namely , prayer . nowe followes the next , which is the hearing of the word preached . the questions concerning this point , are of two sorts . some concerne the preachers of the word , and some the hearers . the first sort i omit , and reserue them , to a more proper place . for the second sort , concerning hearers , one question may be mooued ; how any man may profitably , to his owne comfort and saluation , heare the word of god ? the necessitie of this question appeares , by that speciall caueat , giuen by our sauiour christ , luk. . . take heede how ye heare . ans. to the profitable hearing of gods word , three things are required ; preparation before we heare , a right disposition in hearing , and duties to be practised afterward . i. in preparation , sundrie rules of direction are to be obserued . first rule . we must be swift to heare , iam. . . and this we shall doe , by disburdening our selues of all impediments , which may hinder the effectuall hearing of the word . these impediments are especially three ; all which are named by the apostle iames , together with their seuerall remedies . the first , is presumption ; when the hearer presumes of his wisdome , knowledge , and abilitie to teach , ( if neede were ) his teachers . the remedie hereof is , to be slowe to speake : that is , not to presume of our owne gifts , thinking our selues better able to teach others , then to be taught by them . for so the apostle afterwardes expoundes himselfe , when he saith , my brethren , be not many masters , iam. . . let not priuate persons take vpon them to become instructers of other men ; but as paul saith , . cor. . . if any man among you seeme to be wise , let him be a foole , that he may be wise : that is , let him be willing to learne , euen of his inferiours . and in this regard , let him follow the practise of naaman , who submitted himselfe to the aduise and counsell of his maide . the second impediment , is troubled affections , specially rash anger , either against the teacher , or others . the remedie of this also is laid downe , in the place before alleadged , be slow to wrath , v. . the third is , superfluitie of malitiousnes , that is , the abundance of euill corruptions and sinnes ; which hearers shall by experience find in their owne hearts and liues . this impediment hath many branches , principally three . . hardnes of heart , noted by the stonie ground , in the parable of the lower , matth. . . . the cares of the world , signified by the thornie ground , v. . . the itching eare , . tim. . . when a man will heare no other doctrine , but that which is sutable to his corrupt nature ; not beeing willing to frame his heart to the word , but to haue the word framed to his wicked heart . the remedies of this impediment , are these . first , euery hearer of the word , must lay apart all supersluitie of malitiousnes , that is , cut off , as much as in him lieth , all corruptions both of heart and life . hence it is , that god speaketh thus to the wicked man , psal. . . what hast thou to doe , to take my word in thy mouth , seeing thou hatest to be reformed , and hast cast my words behinde thee ? to this purpose , the prophet ieremie exhorteth the iewes , to be circumcised to the lord , and to take away the foreskinnes of their hearts , &c. ier. . . and moses by gods commandement , was to sanctifie the people three daies before they came to heare the law deliuered by himselfe in mount sinai , exod. . . again , euery man will and ought to haue a care , to prepare himselfe more or lesse , to the receiuing of the lords supper : which dutie is as well to be performed , before the hearing of the word , considering that in substance it differeth not from the sacraments , they beeing the visible , and preaching the audible voice of god. secondly , euery hearer must receiue the word with meekenes , that is , with quietnes subiect himselfe to the word of god , in all things . esa. . . i dwell with him , that is of an humble spirit , to reuiue the spirit of the humble , &c. the second rule of preparation . wee must lift vp our hearts in praier to god , that he would giue vs the hearing eare . this hearing eare , is a gift of god , inabling the heart , when it heareth , to conceiue and vnderstand the doctrine taught , and to yeeld obedience thereunto . the third rule . the hearer must in hearing , set himselfe in the presence of god. now therefore ( saith cornelius to peter , act. . . ) are we all here present before god , to heare all things commanded thee of god. the reason is , because god is alwaies in the congregation where the word is preached . ii. the second thing required to profitable hearing , is a right disposition . wherein two rules are to be obserued . first , when the word of god is in deliuering , euery hearer must heare with iudgment . but some will say , many preachers bewray faults and infirmities in their preaching . to this paul answereth notwithstanding , despise not prophecie , . thess. . . yea but what if they deliuer vntruthes ? paul answeres againe , in the next verse , try all things , and keep that which is good : and saint iohn to the like purpose , . ioh. . . beleeue not euery spirit , but try the spirits whether they be of god. her●… by the way , we must remember one cau●at . there be three kinds of iudgement . the one is a priuate , wherby euery priuate person may iudge of the doctrine which is taught : for he must not heare , hand ouer-head , but iudge of that which he heareth . of this saint paul speaks to the corinths , iudge ye what i say . . cor. . . the second is , the iudgement of the prophet or minister : and this is a surer kind of iudgement then the former , proceeding from a greater measure of gods grace . the third is the iudgement of the holy ghost in scripture ; and this is soueraigne and absolute . for the holy ghost iudgeth all , and is iudged of none . these three kinds of iudgment are set in this order . the first depends vpon the second , the second vpon the third , and the third is absolute and iudged of none . vpon this caueat , two things doe follow ; first , that a priuate hearer , though he may iudge of doctrine deliuered , yet he may not censure the teacher , or his ministrie . ministers are to be iudged ; but their spirit is not subiect to euery priuate man ; but to the prophets . for the spirit of the prophet ; that is , the doctrine which the prophets bring , beeing inspired by the holy ghost , is subiect to the prophets . . cor. . . secondly , a priuate man , is not to publish or broach any point of doctrine , but that which is plainly propounded in the word , and taught by the ministers thereof . this is a necessarie rule ; and the want of obseruation thereof , is the cause of many scismes and haeresies in the church . the lord commands the people , mal. . . to require the law at the mouth of the priest in all maine points of faith and manners . the second rule to be obserued in hearing . euery hearer must haue care that the word of god be rooted , and grounded in his heart , like good feede , in good ground : which saint iames expresseth , iam. . . receiue with meekenes the ingrafted word . here generally it is to be remembred , that not onely ignorant people , but euen the most learned , ought to be hearers of the word preached . for the preaching thereof serues not onely for the increasing of knowledge , but also for the reformation of the affection , which may be inordinate , where knowledge doth abound . now for the rooting of the word of god in our hearts , sundry things are required . first , a true & right vnderstanding therof . secondly , it must be mingled with faith , heb. . . for the word is as wine , or water of life : our faith is the sugar that sweetneth it , and giues it a pleasant relish . the word therfore must be tempered , and mixed with our saith , that it may become profitable vnto vs. now in this mixture , there is required a double faith ; the first generall , whereby we beleeue the doctrine deliuered to be true , so as we neuer call the same into question ; our gospell to you ( saith paul ) was in much assurance , . thess. . . the second special , whereby we apply the word preached vnto our selues , for the humbling and comforting of our hearts . thirdly , we must labour to be affected with the word . thus iosiah his heart is said to melt at the reading of the law , . chro. . . and the people reioyced greatly , because they vnderstood the word which the leuites had taught them . neh. . . the hearts of the two disciples that went to emmaus , burned within them when christ opened vnto them the scriptures , luc. . . and the iewes at peters sermon , were pricked in their hearts , and said , men , and brethren , what shall we doe ? act. . . fourthly , the word of god must dwell plenteously in vs , coll. . . this is doth , when it rules , and beares the greatest sway in the heart , and is not ouerruled by any corrupt affection . iii. the duties to be performed after hearing , are these . first , the doctrine deliuered , must be treasured vp in the heart , and practised in life . psal. . . i haue hid thy word in my heart , that i might not sinne against thee . secondly , a man must meditate on the word which he hath heard , with lifting vp of his heart vnto god. the beasts that were clouen footed , and chewed the cudde , were fittest both for meate vnto man , and for sacrifice to god , levit. . it was the olde and auncient opinion of the church , that this chewing the cudde , signified holy meditations . and he that heares the word , must doe as the beast doth , fetch vp the meate out of his bellie againe , and chewe it ouer a new . the man that doth so , is the fittest for the lords vse . thirdly , he must haue experience of the word of god in himselfe . psal. . . tast and see how gracious the lord is . fourthly , he is to examine himselfe after he hath heard the word . thus dauid saith of himselfe , psal. . . i haue considered my wayes , and turned my feete vnto thy testimonies . fiftly , he must be obedient vnto it , and testifie his obediēce , though not at all times , yet whensoeuer occasion is offered . iam. . . be ye doers of the word , and not hearers onely , deceiuing your owne selues . ii. question touching hearers is , how are they to be comforted , who after long hearing of the word , either profit very litle , or not at all ? for resolution of this question , the causes of not profiting , are distinctly to be considered . and they are of two sorts . the first sort of causes , are the sinnes of the hearers . and that sinnes are the causes of not profiting , it will appeare by this signe ; if the memorie , vnderstanding , and other parts of the minde in common matters , be strong and pregnant , but dull and weake in apprehending , and retaining the doctrine taught . now these sinnes are principally two . first , hardnes of heart , when a man is not inwardly mooued and affected with the word preached , but remaines in the same state he was before . this is set forth by the hard ground , that is by the high way side , and by the stonie ground , math. . , . and such is the heart that is not mooued nor affected either with ioy , sorrow , feare , or consolation . the hardnes of heart , ariseth from a custome in sinning and from that the deceitfulnesse of sinne , heb. . . secondly , worldly cares , that is , a heart possessed with desire of profits , pleasures , honours , preferments , and such like ; which be as thornes that choake the seede of the word , and suffer it not to grow and fructifie : yea that fill the heart full of wandering imaginations , which steale away the mind from attending to the word preached . those that are thus hindred from profiting , are rather to be reprooued , then comforted : for that the cause of their non-proficiencie , is in , & from themselues . they are therefore to vse all good meanes for the remooueall of their sinnes , that of hard hearted and carnall , they may become good and profitable hearers of the word . the meanes are these . first , they must labour to be touched in heart , with sense and feeling , of their spirituall pouertie , and want of gods fauour and mercie in the pardon of their sinnes . the reason is giuen of dauid , psal. . . the lord teacheth the humble his waies . and by marie , in her song , luk. . . he hath filled the hungrie with good things , and the rich he hath sent emptie away . the second meanes is , to heare the word of god with an honest heart , ioyned with a constant purpose of not sinning . the third , to be as carefull to bring good affections , as a good vnderstanding . for affections are the feete that carrie the heart , and salomon biddes vs to take heede to our feete , when we enter into the house of god , eccl. . . they are the very key of knowledge and memory ; and therefore dauid saies , the secret of the lord is reuealed to those that feare him , and his couenant is to giue them vnderstanding : psal. . . and that which he saith of feare , may be said also of other good affections . the second sort of causes , are ordinary and vsuall defects of naturall gifts ; as of capacity , or conceipt , of memory , and vnderstanding . for all men haue not the like gifts of nature , and therfore all men cannot reape benefit by the word preached . these wants may be discerned thus ; if the mind and memory be weake or wanting , as well in common wordly matters , as in diuine things that belong to gods kingdome . and to this kinde of men which are thus troubled for not profiting , there belongeth comfort ; yet not simply , but vpon these conditions . first , if they know the principall grounds of religion . secondly , if they haue care to profit and increase in knowledge . thirdly , if they liue according to the measure of their knowledge , in obedience to gods will. these beeing obserued , such parties are to comfort themselues in this , that god in mercy will accept of their indeauour , forgiue their ignorance , and beare with their infirmities . this is to be seene in the example of peter , whose faith was highly commended by christ , when he said , the gates of hell should not preuaile against it . matt. . . and yet at that very time , peter was ignorant of many maine pointes of religion , as of the death , resurrection , and ascension of christ. and in his person , the other discisples are commended also for their faith , because they held christ to be the messias and sauiour of the world , though they were ignorant of the manner of his redemption , thinking he should haue beene an earthly king . act. . againe , the want of knowledge in such as haue naturall defects , may be supplied by good affection , if they be not wanting in an honest heart , and carefull indeauour of godly life . thus the church of the iewes in the old testament , did farre exceede the church of the new , in good affection , though it came farre short of it in knowledge and apprehension . chap. viii . of the sacraments in generall , the reeeiuing , and vse of them . in the next place , follow the questions of conscience touching the third part of gods outward worship , namely , the sacraments ; and these concerne either the administration , or the receiuing of them . the administration i will here let passe , and handle those questions onely , that concerne the receiuing and vse thereof , both in generall and in particular . touching the receiuing of the sacraments in generall , there is one onely question whether the sacraments ministred by heretickes , idolatours and vnsufficient ministers be sacraments or no ? for answere hereunto , we are to knowe there be three sorts of men that may administer the sacraments . some are true & lawfull ministers , lawfully called by god & men to that function , keeping the right forme of the sacrament according to the institution . some againe , are more priuate persons , that haue no authoritie at all to administer , whome we may oppose to the former sort as contrary to them in this action . others againe be admitted to stand in the roome of lawfull ministers by the acceptation & consent of men , or by custome , though corrupt , and these are in a meane betweene the two former sorts . of the first there is no question . but the sacramēt administred by the second is in truth a meere nullitie ; because they haue no calling thereto , neither can they doe it of faith : forasmuch as they haue neither precept nor exāple out of the word of god. now for the third sort , though they be not indeede lawfull pastors ; yet beeing in the place of such , by the consent , allowance , and custome of men , though corrupt ; their action is of force , and the sacrament which is administred by them , is in deede a true sacrament ; which i prooue by these reasons . first , the preaching of the word , and administration of the sacraments are all one in substance . for in the one the will of god is seene , in the other heard . now the word preached by heretikes , is the true word of god , and may haue his effect . the scribes and pharises , great doctors of the iewes , were not all of the tribe of levi , but descended frō other tribes . againe , euen the principall of them liued by extortion and bribery , and were wicked men , yea heretikes and apostataes , deposed & excommunicated persons . and yet because they occupied the places of good teachers , and sate in the chaire of moses , that is read the doctrine of moses law , christ bids his disciples to heare them . matt. . . prouided only that they tooke heed of the leauen of their false doctrine , and wicked life . now if the word taught by their ministery was powerfull , why may not the sacraments ministred by the heretiques standing in the roome of true ministers be true sacraments ? in the daies of paul , phillip . . . some preached christ through enuy and strife , and some of good wil : what was the apostles iudgement in this case ? himselfe answereth , v. . what then ? yet christ is preached all manner of wayes , whether it be vnder a pretence or sinceerely , and i therein ioy , yea and will ioy . secondly , this point is plaine by examples . the leviticall priests vnder the lawe , were heretickes , and taught after a sort the breach of the morall law . yea they held iustification by workes , rom. . . and yet circumcision by them administred , was in force ; neither was the passeouer , celebrated by them , or the sacrifices which they offered , any other then the true passeouer and true sacrifices . iudas was a very hypocrite , yea christ calls him a deuill , ioh. . . and yet he preached the word at christs commandement , and baptized with the rest of his disciples , ioh. . , . thirdly , the sacrament , if it be administred in the name , and by the power of christ , is the ordinance of god , beeing receiued by faith , yea a true sacrament of christ ; and the force and efficacie thereof , doth not depend vpon the worthines of the minister , but vpon christ. the letters or epistle sent from one man to an other , are authenticall , and serue fully to expresse the minde of the author , though the messenger or carier be a wicked or a naughtie man. and in like manner , the sinne of any man that stands in the roome of a lawfull minister , doth not nullifie the sacrament , and therefore not heresie , or vnsufficiencie . s. cyprian who liued . yeares after christ , was of this opinion , that sacraments administred by heretikes , were no sacraments . but the churches of africa in those times concluded the contrarie against him , according to the doctrine that hath beene deliuered . the vse . i. by this doctrine they are iustly to be blamed , who would haue their children rebaptized , which were before baptized by popish priests ; because the sacrament , though administred by a papist , if he stand in the roome of a true pastour , & keep the forme thereof , is a true sacrament . ii. others by this doctrine come to be reprooued , that refuse to receiue the sacraments at the hands of vnpreaching ministers . for though the minister be vnsufficiēt , & preach not , yet if he be called by the church , he hath the place of a lawfull pastour , his administration is warrantable , and the sacrament by him administred a true sacrament . if it be said , that then the true sacraments may be out of the true church , as in the church of rome at this day ; because hereticks and such like ministers are not of the church . i answer , that there is in the church of rome , the hidden church of god , and the sacraments are there vsed , not for the romish church , but for the hidden church which is in the midst of papacie ; like as the lanterne beareth light not for it selfe , but for the passengers : yet hence it followeth not , that we should communicate with idolaters , hereticks , and wicked persons . and so much of the administration of the sacraments in generall . i come now to the particular sacraments . chap. ix . of baptisme . the first sacrament in order , is baptisme . and the questions touching it i reduce to fiue heads . i. question . whether baptisme be necessarie to saluation , or no ? for answer to this question , we must rightly distinguish of necessitie . a thing is said to be necessarie two manner of waies ; either absolutely and simply , or in part . absolutely necessarie is that , which is in all respects necessarie , and the contrarie whereof is vtterly vnnecessarie . necessarie in part is that , which in some respects , or vpon certaine causes and considerations , is necessarie . this distinction premised , i answer : sect. . first , that baptisme is necessarie the second way , in part and respectiuely , that is , in diuers and sundrie regards . i. as the lawfull vse thereof is a note , whereby the true church of god is discerned , and distinguished from the false church . not that the church of god cannot be a church , without this sacrament . for it may want baptisme for a time , and yet remaine a true church ; as well as the church of the iewes in auncient times , wanted circumcision , for the space of fourtie yeares , iosh. . . and yet ceased not to be a true church , and loued of god. ii. as it serueth for necessarie vses and purposes , to men of yeares , that are to be baptized : as first , to testifie vnto the church and themselues , that they are receiued into the bodie of christ , which is the companie and societie of the faithfull . secondly , to testifie their obedience to gods commandement , & their subiection to his ordinance appointed by him for their good . thirdly , to be a necessarie proppe , to vphold their weaknesse , a seale to confirme their faith in the couenant of grace , and an instrument to conuey christ vnto them with all his benefits . iii. it is necessarie to infants , as it serueth to enter , and admit them into the visible church , and withall to signifie their interest in the couenant of grace , and consequently their right and title to life euerlasting . sect. . secondly , i answere that baptisme is not absolutely or simply necessary , so as the partie that dies without it , remaines in the state of damnation , and cannot be saued . my reasons are these . i. baptisme is appointed by god , to be no more , but a seale annexed vnto , and depending vpon the couenant ; therefore we must put a difference betweene it , and the couenant . the couenant of grace , and our beeing in christ is absolutely necessarie : for no man , woman , or childe , can be saued , vnlesse they haue god for their god. but the signe thereof is not . for looke as to the essence of a bargaine , the consent and agreement of the parties alone , is of meere necessitie required ; and this beeing yelded , the bargaine is a bargen , though it be neither sealed , subscribed , nor confirmed by witnesses ; so likewise a man may be saued , if he be within the couenant of grace , though he haue not receiued the seale and signe thereof , the sacrament of baptisme . ii. the bare want or priuation of baptisme ( when it cannot be had ) is pardonable , & doth not condemne the partie vn-baptized . the thiefe vpon the crosse was saued , though he was neuer baptized , luk. . and sundrie martyrs in former times , who were gods deare children , and died for the maintenance of his truth , though they wanted the outward and visible baptisme , yet by gods mercy they were not destitute of the inward , and consequently were not condemned but saued . and so many children vnder the law died before the eight day , vncircumcised . yea when any among them were weake , and could not indure to haue the foreskinne of their flesh cutte , in probability their circumcision was deferred , and some of them died in the meane time , which neuerthelesse being borne of beleeuing parents , were vndoubtedly saved , according to the promise of god made to abraham , i will be thy god , and the god of thy seede . for as christ saith of the sabaoth , so may we say of circumcision ; it was made for man , and not man for it . and it were a iudgement both rash and vncharitable , to thinke that all the males of the children of israel that died before circumcision , were condemned . yet on the other side , the wilfull contempt , and carelesse neglect of this ordinance , when it may conueniently be administred and receiued , is deadly and damnable . and to them that are guilty of this sinne , is the threat of god iustly denounced , gen. . . euen that person shall be cut off from his people . iii. the grace and mercy of god is free , and not tied or bound to the outward elements . ioh. . . the wind bloweth , where it listeth , that is , god giues grace , and vouchsafeth fauour , to whome , where , and when it pleaseth him . and hence it is , that they , whome he would not haue perish but come to eternall life , shall be saued , though they be not partakers of this sacrament . iv. infants , borne of beleeuing parents , are holy before baptisme , and baptisme is but a seale of that holinesse , . cor. . . the children of beleeuing parents are holy . rom. . . if the first fruits be holy , so is the whole tumpe , and if the root be holy , so are the branches . yea to them belongs the kingdome of heauen as well as to others . christ saith , suffer litle children , &c. for to them belongeth the kingdome of heauen , mark. . . it is alleaged , that those which are sanctified haue faith , which infants haue not . ans. god saith , i will be thy god and the god of thy head . by vertue of this promise , the parent layes hold on the couenant , for himselfe , and for his child ; and the childe beleeues , because the father beleeues . it is obiected again , that infants are born in originall sinne , and therefore cannot be borne holy and sanctified . answ. euery beleeuing parent sustaines a double person . first , as he is a man , descending of adam , by corrupted seede ; and thus , beeing himselfe corrupted and vncleane , his children also are corrupt and impure . secondly , as he is a holy and beleeuing man , ingraffed by faith into christ the second adam . and thus by his faith , comes his child to be in the couenant , and partaker of the benefits and priuiledges thereof : and by the same faith he beeing a beleeuer , the guilt of originall corruption , which is in the infant new borne , is not imputed vnto him to condemnation . and for these causes , the sacrament of baptisme , is not absolutely and precisely necessarie to saluation , but so , and in that sort , as hath bin declared . against this doctrine it is obiected , that christ saith to nicodemus , except a man be borne of water and the holy ghost , he can not enter into the kingdome of god , ioh. . . to this obiection , sundrie answers are giuen . first , if the place be vnderstood of baptisme , then the wordes may carrie one of these two senses . first , that our sauiour directs this speech principally against nicodemus , who was a timerous professour ; and remained ignorant , and had long neglected his baptisme . secondly , that the kingdome of heauen , is here put , not for euerlasting happines , but to signifie the visible estate of the church of the new testament ; and then the meaning is , no man can be admitted into the church , and made a visible member thereof , but by the water of baptisme ; neither can any man be made a liuely member of christ iesus , but by the spirit , that is , by regeneration , which alone makes the partie that is entred into the church by baptisme , to be a liuing mēber of the bodie of christ. secondly , others answer , that this place is to be vnderstood not of baptisme , but simply of regeneration , and that christ alludes to the sayings of the prophets , which speake of cleane water , and expounds the same in this sort ; thou nicodemus , art by profession a pharisie , and vsest many outward washings , but know this withall , that vnlesse thou be washed inwardly by cleane water , that is , be regenerated and renewed by the holy ghost , thou canst not enter into gods kingdome . lastly , it is answered , that the necessitie of saluation lies not in both , but onely in the new birth by the holy ghost ; as if christ should say , except ye be regenerate & borne a new of the spirit , which as cleane water , purgeth and clenseth you from your sinnes , ye cannot be saued . the vse . by this doctrine touching the necessitie of baptisme , are iustly challenged two sorts of men . the first is the popish sort , who build the absolute necessitie of baptisme vpon false and vnstable grounds . for they teach in their writings , that all men are borne in sinne and corruption , and vnlesse they be clensed from it , they can neuer be saued . now baptisme ( they say ) is appointed by god , as the onely remedie and sole meanes whereby they may be purged from sinne , and come to saluation . and this they snew by a comparison of baptisme with the brazen serpent : which as it was the only remedie for the cure of those which were stinged by serpents , so is this sacrament the onely meanes , set apart by god , to keepe them that are partakers thereof , from the sting of death and eternall destruction . but the answer is plaine out of the former doctrine . that though all men be conceiued and borne in sinne , and cannot enter into the kingdome of heauen , except they be clensed ; yet baptisme is not of absolute necessitie for this purpose . for it is not appointed by god , as the onely remedie of this euill , but onely to be a signe and signification of the purging and clensing of sinne , by the blood of christ. now those that are within the couenant , may haue their sinnes remitted by the mercie of god , and that according to the forme of the couenāt , though they receiue not the signe thereof ; so be it they doe not wilfully contemne or neglect the same when it may be had . againe , the serpent lifted vp by moses , in it selfe , and by it owne vertue was a bare signe , and was no remedie to cure the diseased israelites : but they were cured by their faith in the word of gods promise annexed vnto the signe : according to which dauid saith , he sent his word and healed them , psal. . . and to the same effect augustine saith , that the cure and health of the israelites , came not from the serpent , but from gods commandement obeyed , and his promise beleeued . and so is baptisme a remedie , and no otherwise . the second is , the common ignorant sort of people , who thinke that an infant dying without baptisme , dies without christendome ; and that it cannot possibly be a christian , vnlesse it be baptised . this their opinion is very erronious . for by it they make baptisme , the seale of the couenant , to be as necessarie , as the couenant it selfe . whereas on the contrarie , baptisme is not simply and absolutely necessarie , so as the partie dying without it , can not be saued , but onely in part , as it serues to distinguish the true church from the false , to be a necessarie signe of our admission and entrance into the church , yea to confirme our faith in the promise of god. neither is baptisme of force to make a christian , but onely to signifie and declare a man to be a christian , by beeing within the couenant of grace . ii. question . whether witnesses which we commonly call godfathers and godmothers be necessarie ? to this there are giuen two answers . first , that the vse of godfathers and godmothers , is not simply necessarie to the sacrament of baptisme . for first , it seemes that of auncient times , the parents of children which were heathen , and newly conuerted to christian religion , were either ignorant and could not , or carelesse and would not bring vp their children agreeably to the word of god , and the religion which they newly professed . and hence it was thought meet , that some persons of good knowledge and life , should be called to witnes the baptisme , & promise their care for the childrens education . but now parents amongst vs beeing better taught and qualified , the other is not of such necessitie . secōdly , christ hath instituted and ordained in his word , all things fitte , conuenient , and necessary vnto lawfull baptisme amongst all which , he hath not any where expressely prescribed the vse of sureties . thirdly , the whole congregation assembled together at the administration of this sacrament , doe present the childe to the lord , and are witnesses that the childe is admitted into the church , and is externally in the couenant . and therefore , i take it to be a fault , when the congregation doth depart before the child be baptized . fourthly , that which is required of them to promise and performe , may , ye must and ought to be performed of the parents of the baptized ; who are by the word of god to bring vp their children in the feare of god. the second answere is , that though such persons are not necessarie to the essence of baptisme , yet they are not simply to be reiected ; this alway presupposed , that they be fitte men and well qualified . their fittenes stands in foure things . first , that they be of yeares of discretion , sufficient to vndertake such a charge . and therfore it is a fault , when children are called to be godfathers , and godmothers , which neither are come to yeares of discretion , nor able to consider what they doe or ought to doe . secondly , that they haue at least some knowledge and vnderstanding not onely in generall , of the principles and grounds of religion , but also of the nature and end of the sacrament , and of the substance of the promise wherewith they bind themselues , in the behalfe of their god-children . it was in ancient times , required of such persons as were to be witnesses , that they should know and vnderstand the creed and the lords praier . therefore those are iustly to be blamed , that call such persons to be witnesses to their children , which though they haue yeares sufficient , yet they haue little or no knowledge of the grounds of the catechisme , or of the bond wherby they oblige themselues for the good and godly education of the infants in time to come . thirdly , they be knowne to be of an honest and reformed life , not iustly chargeable of impietie , incivilitie , or dishonesty , that by their example the children may in time to come be drawne to holines of life & conversation . for how can he that is of a dissolute and wicked life , be able to bring others committed to his charge to the embracing of true religion . fourthly , that they be carefull to perform theirpromise made in the face of the church for the good education and instruction of the child in the feare of god , specially when the parents be negligent and careles in that behalfe . nor the reasons why these sureties are not to be simply reiected , if they be qualified , as hath beene said , are these . i. because this custome though it be not directly grounded vpon scripture , yet it is not repugnant thereunto . for beeing righty vsed and kept , it tendeth to the furtherance of religion and godlines in particular families , and consequently to the edification of the church . ii. it is no new thing but an ancient comendable practize , continued in the church of god aboue the space of . yeares . iii. because these parties doe supply the defect of naturall parents when they be wanting , either by death or by negligence while they liue ; if they be answerable to their promise made in the behalfe of the children , touching the things that belong to their saluation . yet further touching these persons three questions are mooued . i. q. what dutie are they to doe in the behalfe of the party baptized ? ans. papists teach , that the principall and proper act of the suretie is , the taking of the infant baptized from the hands of the preist , into his owne armes and custody . but this , though it be an action neither good nor euill ; yet considering it may as well be done by another , as by him , and the doing of it by another , is no whit preiudiciall to the ende , for which such persons were first appointed in the church ; namely , the good education of infants baptized ; it cannot be the principall dutie of the suretie . but the things required of them , are especially these . i. to be speciall witnesses of the admission and entrance of the partie baptized , into the church of god. ii. to binde themselues by solemne promise , in the name of the child , before the whole church assembled , that they will be carefull so soone as he comes to yeares of discretion that he be brought vp in the feare and seruice of god , and be instructed in the principles of faith and repentance , and acquainted with the promise made by them in his behalfe , that he may frame his life thereafter . iii. to haue speciall care of the performance of their promise ; that by all good meanes which god hath appointed , both publicke , as hearing the word , and receiuing the sacraments ; and priuate , as exhortations and admonitions , in time to come he shal be moved and incited to forsake the deuill , &c. and to pay his vowes made at his baptisme . ii. q. whether children baptized , come to be of spirituall kindred with the whole church , by reason of their godfathers and godmothers ? the papists answer yea , and they explane their answer in this manner . looke as by carnall propagation , a man hath a naturall beeing ; so by the sacrament of baptisme , he hath a spirituall being in the state of grace , according to which he is born againe . now , as by carnall propagation , ariseth a bond of kindred betweene one man and an other : so by the receiuing of baptisme , there ariseth a bond of kindred betweene the members of the church ; by meanes whereof , the sureties become as fathers and mothers to the parties baptized . we on the other side answer negatiuely , that persons baptized , doe not by their baptisme become spiritually a-kinne to the church . now that this is the truth , & the contrary doctrine of the papist erronious , will appeare by these reasons . i. the sacrament it selfe , doth not giue a spirituall beeing , to any man that is partaker thereof : neither is it of force to make a man a christian , or a member of the inuisible church of god. but that which doth this , is the couenant of grace , wherein is promised remission of sinnes , and life eternall , in and by christ. and the sacrament , is only a seale of that couenant , and no more . now if baptisme cannot make a christian , much lesse can it giue vnto him , a spirituall beeing in the body of christ , and consequently any such spirituall alliance , whereby one member may be allied vnto another . ii. there is not the same reason of baptisme , that is of carnall propagation or birth . for baptisme is not regeneration it selfe , but the sacrament , that is , the signe and seale of regeneration . and therefore though naturall kindred comes by carnall seed and birth , yet spirituall kindred , cannot come to any by baptisme . iii. the scripture mentions onely two sorts of kindred , and no more ; the one which ariseth properly , from societie and communion of blood , which we call consanguinitie ; the other , which comes by carnall coniunction of man and woman , in the estate of marriage , commonly termed assinitie . and besides these , the scripture acknowledgeth none . if it be said , that god is the father of all beleeuers , and that they are his sonnes and daughters , and christ their elder brother : and therefore there must needes be a spirituall alliance betweene them all . i answer , it is true : but that this kinred hath his originall from baptisme , and beginneth with that relation , that is betweene the sureties and their god-children in that sacrament , it is a popish inuention , deuised by the wit of man , without ground or warrant in the word of god. iii. q. but be it , that the papists opinion were true , then a further question may be mooued . whether spirituall kinred contracted by baptisme , can be a iust impediment of marriage betweene the witnesses themselues , or their children ? the papists in their writings answer , that spirituall alliance , beeing farre more excellent then carnall , is of much more force , both to hinder a man from marriage , before he marrie , and to breake off marriage , when it is consummate . but this doctrine ( as the former ) is not warrantable . for first , they themselues affirme , that this impediment doth not depend vpon the law of nature , but vpon the iudgement of the church . but the estate of marriage , stands by gods ordinance , who hath giuen libertie of entrance into it , to all men , that are out of the degrees forbidden in his law , without exception : and therefore the lawes and constitutions of men , cannot preiudice , or take away any mans libertie in that behalfe . secondly , all beleeuers are brethren and sisters in christ , and therefore are spiritually allied each to other . now if this spirituall alliance be polluted by marriage , or maketh marriage vndertaken , a meere nullitie ; then no beleeuer shall marrie in the lord : for christians by this meanes must neuer match with christians , but with pagans and infidells . thirdly , this impediment is a superstitious inuention of popish canonists , onely to increase the treasurie of their church , by their multitude of dispensations . and it seemes that they are either ashamed of it , or wearie to beare the imputation thereof . for some of their owne canons are against it , which doe allowe godfathers children to marrie , and a man to marrie his godfathers wife . and the coūcell of trent , hath drawn this affinitie into a narrower compasse , which before was so farre inlarged , allowing the witnesses themselues to be man and wife , not vrging all the three kinds of kinred , but onely some degrees of compaternitie . iii. question , touching baptisme . whether children of excommunicate persons , which are cast out , and not holden as members of the church , haue right to baptisme ? for better resoluing of this question , the ground of the answer is first to be laide downe , and then the answer directly to be made . there are two texts of scripture commonly alleadged , concerning the force and vse of excommunication . the first , is matth. . the second , is . cor. . the scope of them both is , to shew , that the man which is excommunicated , is barred from the kingdome of heauen . for he is not to be holden a true member of the church , but as a heathen and a publican : and therefore is put out of gods kingdome , and deliuered vp to satan . of this waight is excommunication . nowe in excommunication , there are three iudgements to be considered . the first , of god : the second , of the church : the third againe , of god. the first is , when god doth hold any obstinate sinner , guiltie of his offence , and consequently guiltie of condemnation , vnlesse he repent . this is the first sentence . the second , is the iudgement of gods church vpon the offender , after that god hath holden him guilty . for the iudgement of the church , followeth the iudgement of god , and doth indeede nothing , but pronounce the partie guiltie , and subiect to condemnation . and the difference betweene them both , is onely this ; that god holds the offender guiltie , and the church declareth him so to be . now the second iudgement is not to be giuen absolutely , but with condition of repentance , and so farre forth , as man can iudge by the fault committed , as also by the word , which giues direction , how to discerne of the impenitencie of the sinner . the third and last iudgement is gods , whereby he ratifies and confirmes that in heauen , which the church hath done on earth : and this in order followes the second . this ground beeing laide downe , i come now to the answer . first therefore , the parties excommunicate , are in some respects no members of christs bodie , and in some respects they are . they are not , in two regards . first , in that they are cut off from the companie of beleeuers , by lawfull excommunication , and so haue no participation with them , either in prayer , hearing the word , or receiuing the sacraments . the reason is : for that the action of the church stands in force ; god ratifiing that in heauen , which the church doth vpon earth . secondly , because by their sinne , they haue ( as much as in them lieth ) depriued themselues , of the effectuall power of gods spirit , which might rule and gouerno them . but in other respects they are members , as will appeare , if we consider the diuers sorts of members . some are members not actually , and in present , but in the eternall counsell of god , and are to be in time when they shall be called . thus was paul before his conuersion , and therfore he saies of himselfe , that god had seperated him from his mothers wombe , and called him by his grace . gal. . . also of himselfe and other beleuers he saies , when we were enemies , we were reconciled to god , by the death of his sonne . rom. . . some againe are members , only in shew and appearance ; of which sort are hypocrites , which seeme by their outward profession , to be that they are not indeed , wherin they resēble the wooden legge , that is cunningly fastened to the body , but indeede is no legge , nor part of the body , wherto it is adioyned . a third sort are liuely members , which are vnited vnto christ by faith , and haue fellowship with god in him , beeing iustified , sanctified , gouerned and preserued by his spirit ; and withall doe feele , and shew forth the power of the same spirit dwelling in them . of these paul speaketh , rom. . . as many as are lead by the spirit of god , they are the sonnes of god. the fourth sort are decaied members , which though they belong to gods election , and are plants truly ingrafted into the vine christ iesus , yet for the present , haue not a liuely sense of the power , and vertue of the spirit of christ in them . these may fitly be resembled to the legge of a man , or some other part , that hath the dead palsie , which though it remaine for some time , without feeling , and vncapable of nourishment , yet beeing ioyned to the bodie , it may by vertue of some strong medicine , be recouered , and made whole as the other . of this sort , are excommunicate persons . for in regard of their ingraffing , they are true members , and can not be quite cut off from the bodie of christ , ioh. . . though otherwise , they are not holden so to be , in a threefold respect . one , in regard of men , because they are excluded , from their holy communion with the faithfull , by the churches censure . the second , in regard of god , because that which the church rightly bindeth on earth , is boūd in heauen . the third , in regard of themselues , because for a time , they want the power , and efficacie of the spirit , vntill they be throughly touched with repentance , and beginne ( as it were ) to liue againe . now , though in these respects , they be not esteemed members of the church , yet the truth is , they are not wholly cut off , from the societie of the faithfull . for the seede of faith remaineth in them , and that knits the bond of coniunction with christ , though the sense thereof be lost , vntill they repent . in this case , the partie excommunicate is , as a free man in bonds , who vntill he get out of prison , hath no vse of his freedome , and yet continues a free man still , though he remaine in prison . so also the childrē of god , may still be the children of god , though excluded from the cōgregation of the church , for some offences . from this that hath beene said , ariseth the answer to the question propounded ; namely , that the children of such persons , as are excommunicated , are ( notwithstāding their excommunication ) to be baptised , because they are indeede , and in the iudgement of charitie , true members of the bodie of christ , though in some other regards , they are not in present holden so to be . yet further besides the former grounds , consider these reasons . first , children of parents , that are professed members of the church , ( though cut off for a time , vpon some offence committed ) haue right to baptisme , because it is not in the power of man , to cut them off from christ , though they be excommunicated . secondly , the personall sinne of the parent , may not keepe the blessing from the child : and therefore not depriue him , of participation of the ordinance of god. thirdly , we must alway put a difference betweene them , which doe not make separation from the church , and yet are grieuous offenders : and open apostataes , that ioyne themselues with the enemies of the church , to the ruine and ouerthrow of the truth of the gospel . fourthly , we must put a difference betweene those , that haue giuen vp their names to christ , though fallen grieuously ; and turks , and infidels , that are forth of the couenant , and neuer belonged to the church . lastly , if the mercie of god inlarge it selfe to thousands , yea to infinite generations : why should man be so hard hearted , as to make question , whether such infants belong to the couenant ? and consequently keepe them from the sacrament of baptisme . out of this question , ariseth a second ; whether children borne in fornication , haue right to baptisme ? ans. they are not to be kept from it . for the wickednes of the parent , ought not to preiudice the child , in things that belong to his saluation . yet in this case , some cautions are carefully to be obscrued ; as first , that the parent hold the true faith and religion : secondly , that he be by the minister exhorted , to a true humiliation of himselfe , and to earnest repentance for his sinne committed , and that before the child be baptized . thirdly , that their be some appointed , to answere for the infant , besides the parents ; and to make solemne promise openly to the church , that it shall be carefully brought vp , and instructed in the faith . and the same is to be obserued and practized , before the baptizing of the children of parents excommunicate . iv. question . how men are to make a right vse of their baptisme , when they become to yeares ? the not obseruing hereof , is the cause of many sinnes and corruptions in the liues of men . it is commonly holden a great fault in ciuill matters , for a man not to keepe his couenants . much more is it a hainous sinne before god , not to keepe the promises , and pay the vowes , made vnto him . for answere therefore to the question , wee must first take this for a ground ; that baptisme both for signification , force , vse , and fruit , continues not for a moment of time , but for the whole course of a mans life ; it doth not respect onely the time past or present , but that which is to come , yea , that whole time , that a man hath to spend , from the very act of his baptisme to his death . againe , baptisme is the true sacrament of repentance , for remission of sinnes ; which being once receiued , remaineth a perpetuall testimonie and pledge of the everlasting couenant of god , and of the continuall washing away of sinne in the blood of christ. this ground premised , i come to the vse of baptisme , which is two fold . the first is , that it serues to be a token , and pledge of gods fauour towards vs , and that principally three waies . first , in that it sealeth and confirmeth to vs , the free pardon and forgiuenesse of our sinnes . thus cornelius was baptized of peter , after he had heard the gospell preached , and receiued the holy ghost ; that it might be vnto him a pledge , of the remission of his sinnes , act. . . and in like manner , doth peter exhort the conuerted iewes , to repent them of their sins , & to receiue the sacramēt of baptisme , as a seale and pledge of gods mercie , in the forgiuenes thereof by christ , act. . . in regard of this vse , baptisme is of great force , to releeue the hart in distresse . for when any childe of god , feeles himselfe loden with the burden of his sinnes ; the consideration and remembrance hereof , that god hath pardoned them all , and giuen him a speciall , and certaine pledge of his pardon in baptisme ; will serue to stay and support his soule . yea though his sinnes were of force , to make a separation betweene god and him . yet remembring , that his name is written in the couenant of god , and that he hath by gods mercie receiued the seale of the couenant , he shall not neede to be much dismaied . when satan tempteth him to doubt of his owne estate , in regard of his corruptions ; even then let him haue recourse to his baptisme , and thinke of the earnest and pledge of gods fauour , which he hath receiued . let him draw out his euidences , signed with the seale of gods couenant , made vnto him in iesus christ ; and that shall be sufficient to stoppe the mouth of satan , and to repell his temptations . secondly , baptisme is as a pledge of the vertue of christs death . doe you not know , saies paul , that all we which haue beene baptized into iesus christ , haue beene baptized into his death ? rom. . . for they that beleeue , are by baptisme conformed to christ their head , because they are by it , buried together with him into his death . vers . . this point is of excellent vse in our liues . for it teacheth a man , when his owne corruption mooueth him to sinne , and he is now euen in the combate , ( the spirit lusting against the flesh , and the flesh against the spirit ; ) even then , to call to memorie his baptisme , wherein it pleased god , to seale vnto him the mortificatiō of his sinne , by the power of christs death : and consequently to pray earnestly vnto him , for the continuance of the same power in his his heart , for the continuall crucifiing of the old man ; and the vtter destroying of the body of sinne , rom. . . thirdly , baptisme is a pledge vnto vs , of the life of christ , & of our fellowship with him therein . for looke , as he beeing dead in the graue , raised himselfe to life , by his owne power ; euen so , and more then so , being now in heauen glorified , doth he by the power of his deitie , raise vp vs his mēbers , frō death to life , rom. . . a certaine pledge whereof , he hath giuen vs in this sacrament . which also affordeth singular comfort and ioy vnto a man , euen in his greatest extremity . true it is , that man by nature is dead in sinne ; yet god of his mercie , sealeth vnto him in baptisme , his rising from the death of sinne , to newnesse of life . true it is againe , that all men must die . yet this is our comfort , that in baptisme god hath sealed to vs , euen our rising from the graue to life euerlasting ; and all by the vertue and power of christs resurrection . this is a comfort of all comforts , able to vphold the soule of man , euen in the houre of death . the second vse of baptisme is , that it serues to be a notable meanes , of our death vnto sinne , and that three waies . first , by putting vs in minde , of mortifying the flesh , and crucifying our owne corruptions . for if we be baptized into the death of christ , as paul saith , rom. . . then ought we not to continue in sinne , but to labour by all meanes , as by praier , by fasting , by the word preached , and by auoiding all occasions of offence , to kill and destroy the corruption of our nature , and the wickednes of our hearts , gal. . . secondly , it causeth vs to dedicate our selues wholly , vnto god and christ ; remembring , that we once offered our selues to be baptized , ( in the presence of the whole congregation ) in token that we should euer afterward , consecrate our soules and bodies vnto the lord , and wholly renounce , and forsake the flesh , the world , and the deuill . thirdly , it causeth vs to labour , to keepe and maintaine peace and vnitie with all men ; but specially with gods people . for baptisme is a solemne testimonie , of the bond of mutuall loue and fellowship , both of christ with his members , and of the members one with another . to this ende paul saith , that we are all by one spirit , baptized into one bodie , . cor. . . yea , and baptisme is one of those things , whereby the vnitie of the spirit is preserued in the bond of peace , eph. . . v. question . whether a man falling into sinne , after he is baptized , may haue any benefit of his baptisme ? answer . he may if he repent . and the reasons are these . first , his indentures and euidences remain whol , in respect of god , & his name is not put out of the couenant . which is otherwise in the evidēces of men . for if they be once cancelled , a man cannot haue his name put into them againe , secondly , baptisme is indeede ( as hath beene said ) the sacrament of repentance ; and ( as it were ) a plancke or board to swimme vpon , when a man is in danger of the shippewracke of his soule . therefore if a man repent , and be hartily sorie for his sinnes committed , he may haue recourse to his baptisme , wherein was sealed vnto him , the pardon of all his sinnes past , present , and to come ; he standing to the order of his baptisme , beleeuing and repenting . thirdly , to them that fall euen after baptisme , there is hope of repentance , and consequently of the fauour of god , if they be touched in hart with true remorse , and sorrowe for their offences . for hence it was , that paul calls the galatians ( fallen after they had beene baptized ) to the remembrance of the fauour of god , promised vnto them in the couenant , and sealed in their baptisme , gal. . . . . in the same manner , doth iohn call the churches of asia , that had left their first loue , to repentance & conuersion , apoc. . . . and the said iohn , in ecclesiasticall historie is said , to haue reclaymed a young man , who had most grieuously fallen after his baptisme . chap. x. of the lords supper . thus much concerning the sacrament of baptisme . now we come to the sacrament of the lords supper ; concerning the vse wherof , there are two principal questions mooued . i. question . how farre forth men haue libertie , to vse or not vse the lords supper ? for the answering hereof , i propound three rules . the first . euery man of yeares , liuing in the church , and beeing baptized , is bound in conscience by gods commandement , to vse the lords supper . in the institution of the supper , the lord gaue a sacramentall word ; whereof there be two parts ; a commādement , & a promise . the cōmandement is expressed in these termes ; take , eate , drinke , doe ye this . and it binds all men in the church that are baptized , to the vse of the lords supper . the second rule . euery man of yeares baptized , is to receiue it often . . cor. . . as oft as ye shall drinke it in remēbrance of me . the reason is , because we haue need continually to feede on christ. and herein the lords supper differeth from baptisme ; because by baptisme , a man is once onely graffed into christ ; but being in christ , he hath neede often and continually to be fedde in him , to life eternall . and this often nourishment of the beleeuer , is sealed vnto him , by the often vse of this sacrament . the third rule . euery man is to receiue , and vse the lords supper , according to the laudable custome of that church , whereof he is a member , vnlesse there be a iust impediment . a iust impediment is that , which barres a man from the vse of the supper , as suspension , contagious , and incurable sickenesse , absence vpon a iust and weightie cause , as when a man is in his iourney , and such like . the reason of the rule is ; first , if any man refuse to receiue it , when he may conueniently , hauing no iust impediment ; so doing , he neglects and contemnes the ordinance of god. secondly , for a man to abstaine , when he is called to receiue it , though happily he may be excused , in regard of some reason inwardly knowne to himselfe ; yet his abstinence is a bad example , and may giue offence to others . thirdly , the man that may receiue , and yet will not , doth in effect , suspend and withhold himselfe , from the benefite of this holy sacrament . now these three rules , as they serue directly to answer the question in hand , so they doe plainly discouer some errours & faults , in the practise of sundrie persons in these daies . some there be , that thinke it sufficient to receiue the communion once by the yere , namely at easter time . whereas on the contrary , it is to be vsed , as oft as may be ; considering that it is nothing , but the shewing forth of the lords death till he come : which is not once or twise in the yeare , but often , yea continually to be remembred . others ther are , that take liberty to thēselues , to com to this table , & abstaine at ther pleasure ; as if it were a thing arbitrary to themselues ; which notwithstanding the lord hath enioyned by expresse commandement , as hath beene said . but some alledge for this their practise , that they are at variance with such and such persons , that haue done them wrong , and whom they cannot forgiue ; and in this respect , they were better abstaine , then come vnprovided . to whom it may be said ; that their vnfitnes in this and other respects , ought to be a strong motiue to induce them , at least to vse all holy indeauour , to prepare themselues euery day , rather then a meanes to keepe them backe . for if a man should abstaine vpon euery occasion of variance , discontentment , and infirmitie , he should neuer receiue , and so consequently haue no benefit by this ordinance of god. daily preparation therefore , is the more necessarie , that when they be called , and haue opportunitie , they may come as welcome guestes , vnto that heauenly banquet . ii. question . how may a man rightly vse the lords supper , to his comfort and saluation ? ans. three things are required therevnto ; a right preparation ; a right receiuing , and a right vse of it afterward . sect. . that preparation is needefull , the commandement of the apostle plainely shewes , which is directed to al communicants without exception . . cor. . , let a man , that is , let euery man examine himselfe . now that a man may be rightly prepared , hee must bring with him foure severall things . first , knowledge of the foundation of religion , specially of the vse of both the sacraments . that this is necessarie to preparation , it appeareth by that , which paul requireth in a good communicant , . cor. . . to wit , the shewing forth of christs death , which is done by confession and thanks giuing ; and these two cannot be performed without knowledge . the second thing required , is faith for all sacraments are seales of the righteousnes of faith , rom. . . now faith is hereby discerned ; when the heart of the beleeuer , contents it selfe onely with christ , in the matter of saluation ; and doth beleeue , not onely that there is a remission of sinnes in generall , but that his sinnes are forgiuen to him , in particular . the third , is repentance , standing in a hearty sorrow for sinnes committed , in a hatred and detestation of the same , and in a resolued purpose of amendment , and obedience for time to come . here we must remember , that renewed repentance for sinnes committed , is principally required before the sacrament . for the apostle chargeth the beleeuing corinthes , with vnworthie receiuing , because they came in their sinnes , without renouation of their repentance . the fourth , is charitie towards man. for this sacrament is a communion , whereby all the receiuers , ioyntly vnited together in loue , doe participate of one and the same christ. and therefore , as no man in the old law , might offer his sacrifice , without a forehand agreement with his brother ; so no communicant may partake with others at this table , without reconciliation , loue , and charitie . now further touching preparation , there are three cases of conscience to be resolued . i. case . what shall a man doe , if after preparation , he finds himselfe vnworthie ? ans. there are two kinds of vnworthines ; of an euili conscience , and of infirmitie . vnworthines of an euill conscience is , when a man liues in any sinne , against his conscience . this we must especially take heede of . for it is proper to the reprobate ; and he that comes to the table of the lord vnworthily , in this sense , questionlesse he shall eate his owne iudgement , if not condemnation . the vnworthines of infirmitie is , when a man truly repents and beleeues , and makes conscience of euery good dutie , but yet sees and feeles wants in them all , and in regard hereof , himselfe vnfit to the supper . such vnworthines cannot iustly hinder a man , from comming to this sacrament , neither is it a sufficient cause to make him to abstaine . the reason is , because the lord requires not therein , perfection of faith , and repentance ; but the truth & synceritie of them both , though they be imperfect . if it be demanded , how the truth of faith and repentance may be knowne ? i answer , by these notes . i. if our faith be directed vpon the right obiect , christ alone . ii. if there be a hungring and thirsting , after his bodie and blood . iii. if wee haue a constant and serious purpose , not to sinne . iv. if there follow a change in the life . thus we read , that many of the iewes , in the daies of hezekias , came to ierusalem , and did eate the passeouer , which had not clensed themselues , according to that which was written in the law. and yet , for those among them , that had prepared their whole hearts , to seek the lord , the text saies , that god heard the praier of hezekias , and healed the people , though they were not clensed , according to the purification of the sanctuarie , . chron. . , , . ii. case . whether it be requisite to preparation , that a man should come fasting to this supper ? ans. it is not necessarie . for in the primitiue church , christians did first feast , and at the ende of their feast , receiued the lords supper . and if receiuers bring with them , attentiue mindes , reuerent and sober hearts , it matters not , whether they come fasting or not . the kingdome of god , stands not in meates , and drinkes , as paul saith , rom. . . iii. case . whether such persons , as are at contention , and goe to law one with an other , may with good conscience , come to the lords table ? the reason of the question is , because men thinke , when they goe to law , that they doe not forgiue . ans. there be three kinds of forgiuenes ; of reuenge , of the penaltie , and of iudgement . ofreuenge , when men are content to lay aside , all hatred and requitall of euill . of penaltie , when beeing wronged , they are content to put the matter vp , and not proceede to reuenge by inflicting punishment . of iudgement , when a man is willing , to esteeme and iudge things badly done , as well done ; and to iudge a bad man , no euill person , nor an enemie , though he be an enemie . of these three , the first is alwaies necessarie . a man is bound in conscience , to forgiue the reuenge , and leaue that to the lord , to whome vengeance properly belongeth . but to the forgiuenes of penaltie and iudgement , we are not alway bound . we must shunne and decline iniuries offered , as much as possibly we can ; but when they be offered , we may with good conscience , seeke a remedie of them , and vse any lawfull meanes , to defend our selues . therefore i answer to the question thus : that if a man , going to law with an other , forgiues him in regard of reuenge , when he comes to the lords table ; he doth his dutie . for doing that , he is not bound to the other , as hath beene said . sect. . the second thing , in the right vse of the lords supper , is the right receiuing of it . wherein there be two things required . first , the renewing of our knowledge , or generall faith. and then secondly , the renewing of our speciall faith in christ. let the reason of both be obserued . this sacrament cōtaines many particular signes ; as not onely the bread and wine , but the actions about the same . the signes may be thus distinguished . some of them are representing signes ; some are signes applying . representing signes are such , as doe liuely set forth vnto vs christ , with his benefits ; as the bread and the wine , the breaking , and the powring . applying are those , that doe appropriate the same ; as , the giuing , and receiuing of the bread and wine . the first sort serues properly to renew our knowledge : the second , to confirme the saine by application . now answerable to the scope of the sacrament , must be our right receiuing , which consisteth , in renewing of our knowledge and faith , in the mysterie thereof . our knowledge is renewed principally , by meditation in the vse of the supper , after this manner . first , when we see two signes to be receiued , we must call to minde that christ is our perfect sauiour , that is , both bread and water of life . secondly , when we behold the bread and wine , set apart by the minister , and consecrated , by repeating the promise , and praiers made for that ende ; we must remember , that christ was ordained and appointed by god , to be our mediatour and sauiour . ioh. . . act. . . . thirdly , when we see the bread broken , and wine powred out ; we are to meditate of christ , that was crucified for vs , and broken , both by the first death , and paines of the second , whereby life and righteousnesse was procured vnto vs. fourthly , the giuing of the elements into the receiuers hands , offers vnto our meditation , thus much ; that god doth truly and really giue christ , with his merits and efficacie , to euery beleeuing receiuer . on the otherside , our faith is renewed , by apprehension and application , in this manner . when the minister giues the bread and wine , and the communicant receiues them ; at the same time , are we to lift vp our hearts to heauen , to apprehend christ by faith ; beleeuing him , with all his benefits to be ours ; that he was made man for vs , that he suffered , and died for the remission of our sinnes . for these outward symbolicall or sacramentall actions , serue to no other end , but to signifie vnto vs , these inward actiōs of the mind and will , whereby we apprehend and receiue christ , to our saluation . here by the way , two cases are propounded . i. case . what is to be done , if a man , after often receiuing , still doubteth , whether he hath faith or no ? ans. he must striue against doubting , and indeauour to beleeue ; being heartily sory for the weakenes and infirmitie of his faith ; and let him withall consider and remember , that god hath not onely giuen his promise , but set apart this sacrament , to be a special signe and pledge of his mercie contained in the promise , for the vpholding & strengthening of mans faith . but some man will say ; mine indeauour is nothing , if doubting preuaile . ans. it is not so . for if a man can be heartily sorie for his infirmitie ; if he striue to beleeue ; if in heart he hungreth and thirsteth after christ , faith is begunne , and he in some sort doth apprehend christ. the poore begger by the high way side , enioyeth the almes that is giuen him , though he receiue it with a lame and leprous hand . the stomacke that lothes physicke , if it receiues into it at the first , but one droppe of the potion prescribed , and that in very weake and fainting manner , it will be able at length to take benefit by a greater quantitie , and in the meane time it receiues good . the man that is in close prison , if he sees but one little beame of the sunne , by a small crevisse ; by that very beame he hath vse of the sunne , though he seeth not the whole body of the sunne . in like manner , though our faith , the hand of our soule , be mingled with weakenes and corruption ; though we feele neuer so little measure of gods grace in vs ; yea though our knowledge be neuer so small ; yet it is an argument , that the spirit of god beginnes to worke in our harts , and that we haue by gods mercie , begunne to lay hold on christ. it will be said further ; if i feele not christ giuen vnto me by god , i doe not , nay , i cannot beleeue . answ. in nature it is true , that experience beginnes first , and then followes assurance ; but in spirituall and diuine things , there is a contrary course to be taken . for here , we must beginne with faith , and in the first place , simply beleeue gods promises ; and afterward we come , by the goodnes of god , to feele and haue experience of his mercie . this point was notably practised by iehosaphat , who beeing in a great extremity , and seeing no way to escape , practised his faith in the first place , and said , lord , we know not what to doe , but our eyes are towards thee . . chro. . . and the like he taught the people at the same time , ver . . put your trust in the lord , and ye shall be assured . thus abraham is said , aboue hope , to beleeue vnder hope the promise of god , euen against sense , reason , and experience , rom. . . ii. case . if in the very instant of receiuing , a man feele his heart so hard , that he cannot lift it vp vnto god , what is then to be done ? ans. first , hardnes of heart is two fold , sensible , and insensible . the insensible hardnes of heart , is a great and dangerous iudgement . but the sensible and felt hardnes , which is in gods children , and which they feele and bewaile in themselues , is rather a blessing , then a curse . of this , the people of god complained , esay . . . and it must not discourage any communicant , but rather comfort him , because it is a signe of grace . for if ther were no grace in the heart , corruption & hardnes could not be felt . secondly i answer , that the benefit of the sacrament , is not tied to the very instant of receiuing ; but if before and after , a man lift vp his heart to god , he shall find comfort , though for the present , he hath not so liuely sense and feeling thereof , as he desireth . this alway provided , that the same partie be displeased with himselfe , that he cannot doe that which he would , and ought , nor in that measure , that is required . and such a one , must consider this to his cōfort , that though he doe not apprehend christ , yet christ apprehendeth and accepteth him . sect. . in the third place ; after the receiuing of the sacraments , two things are required . first , that thankes be giuen vnto god , not onely in word , but in euery action of our life , for christ , and all his benefits . secondly , that not onely for the present , but euer afterward , still we renue our faith , repentance , and obedience . but what is a man to doe , if after receiuing , he finde no cōfort ? ans. first he must examine , whether he hath truly beleeued and repented , yea or no ; if he hath not , then the fault is in himselfe , and not in gods ordinance . if he hath , let him not be dismaied , for the ioy of the spirit is sowne in his heart ; and though it lie hidde for a time , yet at length it will shewe it selfe . psal. . . chap. xi . of adoration . the fourth head of the outward worshippe of god , is adoration ; wherein we consider two things . first , what it is ? secondly , what be the questions propounded concerning it ? sect. . for the former . adoration in generall , is an outward worship , signifying and testifying the inward worship of the heart . more specially , by it we must conceiue , the bowing of the head , and knee ; the bending and prostrating of the bodie ; the lifting vp of the hands , eyes , and such like . adoration is two-fold ; religious , or civill . religious adoration , is that worship of god , in which religion and godlines is exercised , expressed , and signified . in it there be two things alwaies ioyned together , and yet distinctly to be considered . the first and principall , beeing the foundation of all the rest , is the intention of the minde , whereby god is conceiued , as an absolute and omnipotent lord , knowing all things , yea the heart of man : hearing the praiers of all men , in al places , at all times ; the author , preseruer , and giuer of all good things . the second , depending vpon the former , is the outward prostrating of the bodie , as the bowing of the knee , and such like , for this ende , to testifie our subiection vnto god , as our absolute lord , &c. this is it , which makes adoration a true religious worship . the other kinde of adoration , is civill , pertaining to the second table , tearmed by some sociall ; because it is the adoration or worship , that fellow-creatures giue one to another . and this ( as the former ) hath in it two things . the one is , the intention of him , that performeth it , which must be this ; that the creature worshipped , is induced with excellent gifts of god ; or , that he hath a power of gouernment ouer vs. for one of these two , is euer the ground of ciuill adoration . the other is , the action or outward gesture of the bodie ; in token that the creature worshipped , is indued with excellent gifts , and graced with authoritie before-named : here we must remember , that the bowing of the bodie , &c. and in generall , all bodily gesture performed , is one and the same , both in religious , and ciuill worship ; and the distinction standeth onely in the intent of the minde . sect. . now the questions about adoration , are two . . question . to what things is adoration due , and in what manner ? ans. we must distinguish the things that are ; and they be of three sorts , or rankes . in the first ranke , comes god the creator ; in the second , the creatures : in the third , the work of the creatures . for the first ; adoration that is due to god the creator , must not be sociall , ( for we are not gods mates and companions , ) but onely religious . yea , all religious worshippe is due to god , and to him alone ; which i prooue thus . the devill when he tempted our sauiour , desired no more of him , but the prostrating of his body ; yet vpon this ground , that he was the giuer and disposer of all the kingdomes of the earth , but christ denies it , and answers , thou shalt worship the lord thy god , and him onely shalt thou serue , math. . . again , the very scope of religious adoration , is to acknowledge the godhead , and the properties thereof . and herevpon , it must be giuen to god alone , and consequently not to the creature , vnlesse we will acknowledge a godhead in the creature . here we are to remember two caueats , touching religious adoration . first , if adoration be giuen to the true god , with a false and erronious intention , it makes him an idol . for example ; if the body be bowed , with this intent , to worship god out of the trinitie , as the turke doth ; or if he be worshipped out of the son , with the iew ; thus doing , wee worship not the true god , but an idoll . the reason is , because god is so to be conceiued of vs , as he hath manifested himselfe in his owne word , and no otherwise . if otherwise , god is not conceiued , but an idoll or fiction of the braine ; and the adoration is not done to god , but to the idoll . secondly , to worship god in , at , or before an image , is idolatry & superstion ; and god so worshipped , is made an idoll . for he that thus worshipps him , bindeth his presence , operation , and grace , to those places , to which god never bound himselfe , or his presence , &c. god hath not appointed images , to be pledges of these things , either by promise , or commandement . hence it followeth , that the man , which worships god , otherwise then he would be worshipped , or lookes to be heard , when god will not be heard , is an idolater . againe , god expressely forbids the the worshippe of his maiestie , in , at , or before any creature in heauen or in earth . deut. . . . . . but the idolater in excuse of his sinne , is wont to pretend many things . first , that whē he worshippeth , he intends not to worshippe the image , but god in the image . to this we answer , that it matters not what his meaning is . for let him intend what he wil , if god detesteth that manner of worshippe , it is not to be tendred vnto him , in any sort . the israelites worshipped not the calfe it selfe , but god in the calse , exod. . . yet then moses saith , that they worshipped an idoll . secondly he alleadgeth , that in the old testament , god was worshipped before the arke ; and that there he promised to heare the praiers of his people . ans. the reason is not alike . for they had an expresse commandement , giuen them by god , touching adoration before the arke ; and a promise , that they should be accepted and heard . but the idolater hath no such commandement , or promise . thirdly , he obiecteth , that subiects doe kneele downe before the chaire of estate in the absence of the king or queene , in token of subiection due vnto them ; and therefore much more may they to the images of god , and saintes in heauen glorified . answ. this reason is also insufficient . for the kneeling before the chaire of estate , is a meere civill testimonie of ciuill worshippe , and beeing referred to this end , to shew loyaltie and subiection to lawfull princes , it stands in force by the commandement of god. but there is no such warrant from gods word , for bowing to images ; neither is it his will , that they should be tokens , and pledges of his presence . the second sort of things that be , are the creatures , which must be distinguished into foure kindes . i. wicked spirits . ii. good angels . iii. liuing men . iiii. men departed . touching wicked spirits or deuils , the question is , what is the adoration that is due vnto them ? ans. they are the enemies of god , and accursed of him ; therefore no honour or seruice belongs vnto them , by his will and appointment . and for that very cause , we are to haue no dealing with them at all . nay , we are vtterly to renounce , and abandon , whatsoeuer things come from the deuill , or his instruments ; as namely all spells , charmes , inchantments , &c. which serue to the working of wonders , and yet haue no such vertue giuen them from god for that end , either by creation , nature , word , or institution . now concerning the good angells ; if they did now appeare vnto vs , and we had certaine knowledge thereof , we might adore them . but how ? onely with ciuill and sociall worshippe . for so we read gen. . . that lot seeing twoo angels comming towards sodome , rose vp to meete them , and bowed himselfe with his face to the ground . by which example it appeareth , that though angels may be adored , yet not with religious , or that which is mixed with religious worship , but with worship purely & meerely ciuill . wherevpon it was , that the angell refused the worship done vnto him by iohn , saying , see thou doe it not : i am thy fellow seruant , and one of thy brethren , &c. rev. . . i adde moreouer , that sith at this day , the angels appeare not vnto vs ; we may not worshippe them at all , either in ciuill or religious manner , albeit we must euer haue a reuerent estimation of them . as for liuing men , adoration meerely civill is onely due vnto them , and that in respect of the gifts of god , which we see to be in them , as also of their authoritie and place , which they haue amongst men . this is expressely inioyned in the fist commandement , honour thy father , &c. and confirmed also by the example of abraham , who stood vp , and bowed himselfe , before the people of the land of the hittites , gen. . . prouided alwaies , that this adoration , be according to the laudable custome of the countrey , where they liue . but for worship , either simply religious , or mixt , it is in no sort to be yeelded them . thus peter ( when cornelius met him , and fell downe at his feete ) refused to accept of the honour done vnto him ; which notwithstanding was not a diuine , but a mixed kinde of worship , performed vnto peter , in a reuerent opinion of his person , as beeing more then an ordinarie man , act. . , . in like manner , mordecai the iewe denied to worship haman , because the honour which the king appointed to be giuen vnto him , was an excessiue honour , hauing some diuine worship in it , such as was done to himselfe . of the same sort , is the kissing of the popes feete , which indeede is ciuill worship , but mixed with religious . for it is tendered vnto him , as to the vicar of christ , and one that cannot erre ; the like to which , is not done to any emperour or potentate on earth . lastly , touching dead men , or saints departed , as peter , paul , and the rest ; all the worship we owe vnto them , is no more , but a reuerent estimation of their persons , and imitation of their ●…es . religious or ciuill adoration due vnto them , we acknowledge none ; because neither we haue to deale with them , nor they with vs. therefore romish adoration of them we renounce , as flat idolatrie ; considering it giues vnto them a diuinitie , making them present in all places , to know our hearts , and heare our praiers at all times , which is the prerogatiue of god alone . now for vnreasonable creatures , no adoration at all appertaineth to them , but onely a reuerent , and holy vse of them . for adoration , is a signe of subiection of the inferiour to the superiour ; but man is their superiour , and therefore he is to doe them no worship or seruice . and hereupon , we iustly condemne the adoration of the reliques of saints , of the bread and wine in the sacrament , &c. the third sort of things , is the worke of the creature , to wit , images . where if it be demanded , what adoration is due to them ? i answer , none at all . reasons . . we haue an expresse inhibition to the contrarie , in the third commandement , thou shalt not bowe downe to them , nor worship them , &c. . the superiour must performe no adoration to the inferiour . now though it should be granted , that they were the images of god , yet man is a more excellent image then they , and they are inferiour not onely to him , but euen to the baser sort of creatures . the wo●…e is one of the basest creatures vpon the earth , yet it is a worke of god. the image is a worke not of god , but of man. man therefore may as well in all reason , and better , worship the worme , then the image . chap. xii . of outward confession . the fift head of gods outward worship , is confession . i meane not the ordinarie or ecclesiasticall confession , but that which is made before the aduersarie . concerning which , there be many questions commonly made . i. question . whether confession of faith be necessarie , and when ? ans. that confession is necessarie , it appeares by manifest testimonies of scripture . . pet. . . be readie to giue an answer alwaies to euery man , that asketh you a reason of the hope that is in you . here is a flat commandement for confession . againe , rom. . , . if thou shalt confesse with thy mouth , and beleeue with thy heart , thou shalt be saued . for with the heart man beleeueth vnto righteousnes , and with the mouth man confesseth to saluation . and , mark. . . whosoeuer shall be ashamed of me , in this adulterous generation , of him shall the sonne of man be ashamed also , when he commeth in the glorie of his father , with his holy angels . this is graunted of all diuines , saue onely of some pestilent heretikes . the second part of the question is , when confession is to be made ? for answering whereof , this must be remembred for a ground , that there is a distinction to be made , betweene commandements affirmatiue , and negatiue . the negatiue bindeth at all times , and to all times . for it is not lawfull at any time , for a man to doe euill . the affirmatiue binds at , and in all times , but not to all times . for it commands a dutie to be done , which neuerthelesse is not at all times to be done . for example : to giue almes , is prescribed by an affirmatiue commandement , and yet almes are to be giuen onely at fit times , and occasions . hereupon it pleased the lord , to propound part of the morall law , in negatiue tearmes , because negatiues are of greater force . now confession ; beeing commaunded not by a negatiue , but by an affirmatiue commandement , we are not bound thereunto , at , and to all times , but when iust occasion is offered . what then ( may some say ) are the especiall times , in which , confession is to be made before the aduersarie ? ans. there are two principally , to which all the other may be reduced . the first is , when we are examined touching our religion , by them that are in authoritie , as by magistrates , princes , iudges , &c. for at such time we are lawfully called to make confession of our faith , and may doe it with boldnes . thus much the place before-named importeth , where we are inioyned to be readie to giue an account , &c. . pet. . . that is , not to euery examiner ; but to those alone , who haue power and authoritie giuen them by god , for that purpose . and the same is implied in christs speech to his apostles , math. . . and ye shall be brought before gouerners and kings for my sake , in witnes to them and to the gentiles . and in this case , not to make profession of our faith , is in effect to denie christ ; to scandalize the church , and greatly to preiudice the truth . the second time of confession is , when in the want thereof , gods glorie is directly impeached , the saluation of men hindered , and our neighbour offended . and then we are necessarily to confesse , though no examination be made . if it be here asked , how we may be able to discerne of this time ? the answer is ; by christian wisdome , which teacheth vs , that when by our silence , wicked men are emboldened to speake euill of gods word , and weake ones occasioned to fall from the faith , then is the fittest time , to stand in the defence and maintenance of the truth . out of these two times and cases , christians haue libertie not to confesse , but may lawfully conceale their faith ; nay ( which is more ) their persons ; by changing their habit and attire , vppon this ground , because the affirmatiue commandement doth not alwaies binde . here it is obiected . first , that we are saued onely by faith , and therefore confession is not necessarie ? ans. we must consider faith two waies . first , as an instrument created in the heart , whereby we apprehend , and apply christ with his benefites to our selues , for our iustification and saluation . secondly , faith must be considered more largely , as it is a way , to bring vs to life euerlasting . nowe in the first acceptiō , it may truly be said , that we are saued by faith alone . for there is no grace of god , where by we take hold of christ , but faith . but if we take it in the second sense , as a way to life , then we may truly say , that it alone saueth not , but hope , loue , repētance , good works , and all diuine vertues . in this sense paul saith , we are saued by hope , rom. . . because by it we wait for our saluation ; and hope is the way , in which all must walke that looke to be saued . againe he saith ; momentany afflictions doe work vnto vs an eternall waight of glory . . cor. . . but how ? not as causes , but as waies , signes , and markes , that giue vs direction to our iourneies ende . and thus , the woman is said to be saued by bearing of children , . tim. . . which bearing and bringing vp of children , is no cause , but onely a way wherein she must constantly walke to glory . and though in mans iudgement , that may seeme a way of misery and death , yet indeede it is otherwise , if the children continue in faith , loue , and holinesse with modestie . againe , the apostle iames saith , that abrahams faith wrought together with his workes , iam. . . which are likewise not to be vnderstood , as working causes , but as testmonies and euidences , declaring and manifesting that he was iust in the sight of god. secondly it is obiected , that confession of our faith to god is sufficiēt . for so saint paul seemes to say ; rom. . . hast thou faith ? haue it with thy selfe before god : therefore confession before man is not needefull . ans. the apostle speakes not of that faith , wherby we are iustified and saued , but of that which standeth in a perswasion , of the vse or not vse of things indifferent . and this a man may keepe to himselfe , that is , he may so vse it , as he shall not thereby offend his brother . that commandement was giuen by paul for those times , when men were not fully perswaded of the vse of god creatures , as meates , drinkes &c. but to these times it is not . ii. question . whether it be lawfull for a man being vrged , to goe to idol-seruice , and heare masse , so as he keepe his heart to god ? ans. it is not , and i proue it by the scope of the eigth and tenth chapters of the first epistle to the corinthians , where the apostle disputes the question , whether the corinthians might goe into the temples of idols , and eate of meat offered vnto them , in the meane time , not partaking with idolaters in the worship of the idols ? this he auoucheth to be vtterly vnlawfull , & for that purpose tells the corinthians , that they cannot drinke of the cuppe of the lord , and of the cuppe of deuills . now as this was vnlawfull for them , so it is vnlawfull for any protestant , to goe to any popish assembly , to heare masse . again , god is the creator of the body and soule ; therefore he is to be worshipped in both ; & cōsequently we robbe him of his due , when we reserue our hearts to him , and giue our bodies to idolls . to this purpose paul exhorteth the romanes , to giue vp their bodies a liuing sacrifice , holy , and acceptable vnto god , rom. . . which place vtterly condemneth the errour of some , who thinke , that god wil be content with the soule , and that they may bestowe there bodie , in the seruice of the devill . but against this doctrine sundrie things are alledged . the first is , the example of naaman , . kings . . . who said to the prophet , when i bowe my selfe in the house of rimmon , the lord be mercifull to me in this thing . to whom elisha answered , goe in peace . here ( say some ) the prophet giues leaue to naaman , to worshippe in an idols temple . to this , there be sundrie answers giuen . some affirme , that naaman speakes only of ciuill , and politique worship ; and not of religious . for his office was to kneele down in the temple , that the king might leane vpon his shoulder , when he worshipped the idoll . and naaman makes open protestation , v. . that he will worshippe no god , but the god of israel . others answere , and that more truly , that naaman doth acknowledge it a sinne , to goe to the house of rimmon , and therefore he craues pardon for it , at the hands of god , twice togither , ver . . and withall makes a vowe , that he will thenceforth offer , neither burnt offering , nor sacrifice , to any other god , saue onely to the lord , and hereunto elisha answereth , goe in peace . yet further it is answered , that naaman requesteth the prophet , to pray for him , that he might be constant in the seruice of the true god. and ( in case he were drawne against his purpose , by humane frailtie , to bow againe before rimmon , with his king ; ) that the lord in mercie would pardon his offence . and to this the prophet yeeldeth , saying , goe in peace . as if he should say , goe to ; i will pray for thee , to this ende and purpose . this text therefore giues no warrant for bodily presence , in idolatrous assemblies . the second obiection . iehu openly professed the worship of baal , and yet he dissembled , meaning nothing lesse : . king . . . and the lord commends him , for his diligent execution of that , which was right in his eies , vers . . ans. iehu is commended , not for his dissembling , but for his diligence in destroying achabs house , his religion , & the priests , with all that belonged vnto them ; though in other matters belonging to the seruice of god , he departed not from the sinnes of ieroboam . the third obiection . dan. . . nebuchad-nezzar made a decree , that whosoeuer would not fall downe and worshippe the golden image , should the same houre be cast into the middest of an hotte fierie furnace . now we doe not read , that any moe refused to obey but three , and therefore it seemes , that daniel did worship the image , as well as others . ans. daniel was not accused as the three children were , and for that cause , there is no mention made of his refusall . againe , put the case he had beene accused , yet the king tooke no knowledge of his accusation , because he was in fauour , both with him , and the people . the fourth obiection . paul togither with foure men , that had made a vow , yeelded to purifie himselfe , according to the lawe of moses , because he would not offend the weake iewes , act. . . and yet that law concerning purification , as also the whole bodie of ceremonies , was abrogated in the death of christ. now if he might doe that , which was vnlawfull , for the auoiding of offence ; why may not a man goe to masse , and so preuent the scandall , which may be taken on the behalfe of the papists ? ans. it is true , that there was an end put vnto the ceremoniall lawe by christs death ; yet it was not at the first wholly to be abolished , but by little and little . againe the vse of ceremonies , remained as a thing indifferene in it selfe , till the temple of ierusalem was destroied by titus , and the church of the new testament throughly planted . and till both these were accomplished , the vse of the ceremonial lawe was no sinne ; provided , that it were not holden , or vrged , as a thing necessarie to saluation . now whereas it is saide , that we may be present at the masse , for the auoiding of offence ; it may further be answered : first , that we are to doe our duties , though men be neuer so much offended : for it was the rule of christ in like case , let them alone , they be the blind leaders of the blind , matth. . . secondly , we ought not to doe euill , that good may come thereof . the fift obiection . the masse is gods ordinance , appointed by christ , though now it be corrupted by men . ans. it is a most damnable idol , yea worse then any idol of the gentiles ; and the adoration performed therein , is most abominable , and hath more affinitie with grosse gentilisme , then with the institution of our sauiour christ. iii. question . whether any man , especially a minister , may with good conscience flie in persecution ? and if he may flie , when ? sect. . this question consisteth of two parts . touching the first . sundrie men are of opinion , that it is vtterly vnlawfull to flie in persecution ; as tertullian , who hath written a whole booke of this argument : and besides him , certaine heretikes , named circumcelliones , in that part of afrike , which we now call barbarit , and some also of the sect of the anabaptists . but the truth is , that sometimes it is lawfull to flie , though not alwaies . for proofe whereof , consider these reasons . first , christs commandement , matth. . . when they persecute you in one citie , flie into an other . if it be saide , that this commandement was limited to the times , wherein the aposties preached in iewry , and therfore is temporarie . i answere , no ; for there cannot any text of scripture be brought , to shew that it was euer yet repealed . and the apostles ( who had receiued this commandement , euen after christs ascension , and the giuing of the holy ghost , ) being persecuted , did flie from one place to another , as we may read , act. . . cor. . if it be alleadged , that if this be a commandement to flie , then all must ●●ie ; i answere againe , that though the commandement be generall to all persons , and therefore euery christian may lawfully shunne apparent danger : yet the same is particular , in regard of circumstances , of time and place . for though all may flie , yet there be some places and times , wherin men may not vse that libertie , as shall appeare afterward . the second reason , is taken from the example of many worthy men recorded in scripture . iacob the patriarch fled from the presence of his brother esau into haran , to laban , gen. . and againe , from thence to the land of his fathers . gen. . moses , after he had slaine the aegiptian , fledde out of egypt into madian , where he liued . yeares , exod. . and this was no rash flight , but a worke of faith , heb. . . obadiah the gouernour of ahabs house , hid a hundreth men of the lords prophets , by fiftie in a caue , and fed them with bread and water , when iezabel would haue destroyed them , . king. . . eliah being in feare of his life , fled from iezabel into mount horeb , . king. . . againe , in the n. testament , our sauiour christ being in danger , withdrew himselfe , iohn . . and that sundry times , till the hower of his passion was come . paul , when the iewes tooke counsell together to kill him , was let downe by the brethren in a basket through a wall in damascus . act. . . and when the grecians went about to slay him , hee was brought by the brethren to cesarea and sent to tarsus , ver . . . againe , being in danger , he vsed christian pollicie to saue himselfe . for , by saying he was a pharisee , he made a diuision betweene his accusers , the pharisies and sadduces , and so escaped . act. . . . and if that were lawfull for him to doe , then is it also lawfull for a man , by flight to saue himselfe , in case of danger , whether he be a priuate man , or a pastor . yet for the better clearing of the answer , some allegations to the contrarie , are to be examined . obiection i. persecution is a good thing , and that which is good , may not be eschewed . ans. good things , are of two sorts . some are simply good , in , and by themselues ; as vertues , and all morall duties : and these are not to be eschewed . some againe , are good onely in some respects . of this sort are things indifferent , which he neither cōmanded nor forbidden , but are good or euill , in respect of circumstances . and these may be eschewed , vnlesse we know that they be good for vs. now persecution beeing of this kind , that is to say , not simply good , but onely by accident , may be auoided ; because no man can say that it is good or bad for him . obiect . ii. persecution is sent of god , for the triall and good of his church . ans. first , euill things sent of god , may be auoided , if he shewe a meane or way , how they may be auoided . for example : god sendeth sicknes , famine , the plague and sword ; he sends also meanes , and remedies for the preuenting , and remoouing of them , as physicke and foode , &c. and these we may lawfully vse for the said purposes : and in like manner may persecution be auoided , if god offer meanes of escape . secondly , there is a twofold will of god , his reuealed , and his secret will. by his reuealed will , he hath appointed , that in case of present daunger , when meanes of escape be offered , they may be vsed . now because they that flie lawfully , are assured of gods reuealed will , therefore in obedience thereunto , they vse the meanes to saue themselues from danger . as for his secret will , because it is vnknowne , and therefore vncertaine vnto vs , we may not rashly presume thereof , and against his expresse will , refuse the meanes offered , but vse them rather , till god reueale the contrarie . obiect . iii. to flie in persecution , is a kinde of deniall of christ , and against confession : he therefore that flies , seemes to make no confession , but rather to denie christ. ans. christian confession is double , open , or implicit . open confession is , when a man boldly confesseth his faith , before the aduersarie , euen to the death . this is the greatest and highest degree of confession ; and in it the holy martyrs in former times , continued euen to the losse of their liues , vndergoing the punishment of death , inflicted vpon them by the aduersaries of christ iesus , for the maintenance of the truth . implicit is , when a man to keepe his religion , is content to forsake his countrey , friends , and goods . this is a second degree , inferiour to the former , and yet it is a true confession , acceptable to god. and vnder this kind , comes flight in persecution . whence it appeareth , that lawfull flight in times of danger , is no deniall of christ , nor yet against confession . for sometimes it pleaseth god , to call men to professe his name and truth openly , by suffering : sometimes againe , not openly by suffering , but by flying : & this latter way , though it be not so high a degree , as is the former , yet it is indeede and in truth , in the measure , a true profession of christ , and pleasing vnto god. obiect . iv. our sauiour christ commands vs , feare not them that can kill the bodie , matth. . . now if a man must not feare them , then he must not flie . ans. the text speaketh not of all feare , but of such feare , as tendeth to apostasie , and causeth men to renounce faith , and good conscience . againe , it speakes of that feare , whereby man feareth man more then god. thirdly , it speakes of such feare , as by which a man is vrged to tempt god , by doing some thing that is repugnant to his will , and that out of his calling . now when the question is of flight in persecution , we vnderstand not such a flight , as tendeth to apostasie , or argueth the feare of man , more then of god , or that is repugnant to gods will ; but that alone , whereby we vse the meanes offered , according to his appointment ; least we should seeme to tempt him , and bring vpon our selues vnnecessarie danger . and thus the first part of the question , is answered . sect. . the second is , concerning the time ; when a man may flie , minister , or other ? and for better resolution thereof , we are to remember , that there be eight conditions required in christian flight , especially that , which pertaines to the minister . the first is , if there be no hope of doing good , by his abode in that place , where the persecution is . but while he conceiues any hope of doing good , by teaching preaching , or otherwise , he may not flie . this , the minister shall easily : discerne in christian wisedome . to this purpose paul , act. . . hauing a while preached at corinth , and finding that the iewes detested him , and his ministerie , intended a present departure thence . but the lord appearing vnto him , by night in a vision , warned him to stay : for ( saith he ) i haue much people in this citie : that is , many that are to be conuerted , and brought vnto the faith . euery minister in his place , must haue a speciall care of furthering gods kingdome , whether it be by flying , or not flying . the second condition . consideration must be had , whether the persecution be personall , or publique . personall is that , which is directed against this , or that mans person . publique , which is raised against the whole church . if it be directed against the person of the pastor , he may vse his libertie . for it may be , that his flight will bring peace to the ch●… . but what if the people will not suffer him to flie ? ans. they should be so farre , from hindering of him in this case , that they ought rather to succour and releeue him . thus , when demetrius had raised a tumult against paul , vnder pretence of diana , & he would haue presented himselfe vnto the people , in the common place ; the disciples suffered him not , act. . . and what care they had of his preseruation , the same ought the people to haue of their pastor , in case of like perill . but , if the persecution be common to the whole church , then he is not to flie . for it is necessarie , at such times especially , that those which are strong , should support and confirme the weake . the third condition . if there be in the pastor a moderation of minde . for he must take heede of these two extremities , that he be neither ouercome with excessiue feare , nor through ouermuch confidence , runne headlong into apparent danger . and that he may auoide these extremities , he must first pray vnto god , for wisdome , courage , and constancie : and secondly , vse the consent and aduise of the church , for his direction in this behalfe ; that all things may be done in wisdome . the fourth condition of lawfull flight is , that the minister withdraw himselfe onely for a time , & not vtterly forsake his charge , and calling . yea , if he be principally aymed at in the persecution , he may lawfully goe apart ; and it is the dutie of the church also , to see him conuaied away in safetie , till the persecution be ouer . and thus doing , he neither forsakes the church , nor his calling ; but onely vseth the meanes of his preseruation , for the keeping of faith , and a good conscience . this warrant , our sauiour giues to his apostles , matth. . . when they persecute you in one citie , flie into another . the ende of that commandement was , that the apostles might preserue themselues in safetie , till they had preached the gospel , to all the cities of israel , as the next wordes doe declare . the fift condition . if after due triall and examination , he finde not himselfe sufficiently armed with strength , to resist or beare the extremitie . for then he may retire himselfe , into some place of safetie ; where he may liue to the glorie of god , keeping faith and a good conscience . the sixt condition is , if he be expelled , or banished by the magistrate , though the cause be vniuft . for subiection is simply to be yeelded , to the punishments and corrections of magistrates , though we doe not alwaies tender obedience to their commandements . the seauenth is , if god offer a lawfull meanes , and way of escape ; and doth ( as it were ) open a doore , and giue iust opportunitie to flie . in this case not to flie , ( especially if he haue not strength sufficient to stand out ) is a tempting of god. the eight condition . if the danger be not only suspected , surmised , and seene a farre off ; but certaine and present . otherwise the pastor falles into the sinne of ionah , who fore-casted dangers in his calling , and therefore preuented them by flying to tarsus . these conditions being obserued , it may be lawfull both for pastor and people to flie in times of persecution . sect. . in the next place it may be demaunded , when a pastor , or other may not flie ? for answer herevnto , the signes of vnlawfull flight are to be considered , and they are principally foure . the first is , when god puts into a mans heart , the spirit of courage and fortitude , whereby he is resolued to abide , and stand out against the force of all enemies . thus paul , act. . . went bound in the spirit to ierusalem . where , though he knew that bonds and afflictions did abide him , yet he would not be disswaded , but vttered these words of resolution . i passe not at all , neither is my life deare vnto my selfe , so that i may fulfil my course with ioy , and the ministration , which i haue receiued of the lord iesus , to testifie the gospell of the grace of god. this motion of the spirit is not ordinarie , yet in the time of hot persecution , it hath beene found , in many worthy instruments of gods glory , as may be seene in the histories of sundry martyrs , in the daies of queene mary . but one especially , ( of whom i was credibly informed ) that hauing this motion , not to stand out , and yet flying : for that very act , felt such a sting in his conscience , that he could neuer haue peace till his death . the second signe is , when a man is apprehended , and vnder the custodie of the magistrate . for then hee is not to flie , because he must , in all his sufferings , obey the magistrate . here a question is mooued , whether a man that is imprisoned , may breake prison ? to this , popish schoolemen answer , that he may ; if the cause of his imprisonment be vniust . and sutable to this assertion , is the common practise of papists . we on the contrary say , and that truly , that no man being in durance , may vse any vnlawfull or violent meanes to escape ; for we may not , at any hand , resist the magistrate in our sufferings . seruants are commanded , to subiect themselues with patience , vnto the vniust corrections of their maisters , . pet. . . and this reason is giuen ; for it is thankeworthy , if a man , for conscience toward god , endure greife , suffering wrongfully . the apostles , being in prison , vsed no meanes to deliuer themselues ; but when the angell of the lord had opened the prison dores , then they came forth , and not before , act. . . and that which peter and the other apostles did , must pastors and other men also doe , in the like case , for religion sake . the third signe , when a man is bound by his calling and ministerie , so as in it , he may glorifie god and doe good to the church by preaching ; thē he must not fly . for , the duties of a mans calling , must be preferred before any worldly thing whatsoeuer , whether body , goods ; friends or life , &c. the fourth signe . when god in his providence , cuts off all lawfull meanes and waies of flying , he doth then ( as it were ) bidde that man stay and abide . i say , lawfull meanes ; because we may not vse those that are vnlawfull , but rather rest contented , and resigne our selues wholly to gods will and pleasure . wee must not doe any euill , that good may come thereof ; and of two evills , not onely not the lesse , but neither of both is to be chosen . so much of confession . chap. xiii . of an oathe . the sixt head of gods worship is , an oath ; concerning which , three questions are to be handled . i. what an oathe is ? ii. how an oathe is to be taken ? iii. how farre forth it bindeth , and is to be kept ? sect. . i. question . what is an oathe ? an oathe , is a religious , and necessarie confirmation of things doubtfull , by calling on god , to be a witnesse of truth , and a revenger of falshood . first , i call it , a confirmation ; for so the holy ghost speaketh , an oath for confirmation , is among men an ende of all strife . heb. . . secondly , i terme it a religious confirmation , because an oath is a part of gods religion and worshippe ; yea it is sometimes put for the whole worshippe of god ; esay . . . in that day , shall they swear by the lord of hosts , that is , they shall worship the true god. thirdly i adde , a necessarie confirmation , because an oathe is neuer to be vsed , in way of confirmation , but onely in case of meere necessitie . for when all other humane proofes do faile , then it is lawfull , to fetch testimonie from heauen , and to make god himselfe our witnes . in this case alone , and neuer els , it is lawfull to vse an oathe . fourthly i say , in which god is called vpon , as a witnes of the trueth , and a reuenger of falsehoode . this is added in the last place , because herein alone , stands the forme and life of an o●the ; that in things doubtfull ; we call god as a witnes of truth , and a iust revenger of the contrary . there be sundry kindes of confirmatiō , as the affirmation , the asseueration , and the obtestation . and by this clause , an oath is distinguished from them all ; because in it , we call vpon god to giue witnesse to the thing avouched , but in the other three we doe not . now touching this last point , of the forme and life of an oathe , three questions are to be answered , for the better clearing of the whole doctrine . i. question . whether an oathe taken by creatures be a true oath , and to be kept ? ans. an oathe by creatures , is an oath , though vnlawfull . for though there be not in it , a direct invocation of god for witnesse , yet when we call the creature to giue testimony , we doe then indirectly cal vpon god , because he is seene in them ; and looke how many creatures there be in the world , so many signes are they of gods presence . this answer christ himselfe maketh , matth. . , . he that sweareth by heauen , sweareth by the throne of god , and by him that sitteth thereon , that is , by god himselfe . ii. question . whether an oath by false gods , be a true oath or no ? for example , the oath of the turke by mahomet ; the oath of laban , by the gods of nachor , that is , by his idols : when as in them , there is no inuocation of the true god of heauen and earth . i answer as before ; though it be not a lawfull oath , yet it is in value & effect an oath . for though that thing be a false god indeed , by which it is taken ; yet it is the true god , in the opinion of him that sweareth . thus mahomet is to the turke , in stead of the true god , and is honoured of him as god : and therefore his oath by mahomet , is a true oath . thus when iacob in the couenant that he made with laban , sweares by the feare of his father isaak , and laban by the idols of nachor ; iacob accepted the oath which was tendered to him , in the name of a false god ; which he would not haue done , if it had not beene an oath at all . and hence the case is plaine , that swearing by a false god , is an oath : and therefore bindeth the swearer in conscience , thought it be vnlawfully taken . iii. question . if in euery oath , god ought to be cited as a witnes , how then can god sweare by himselfe , seeing none can witnes vnto him ? ans. this description of an oath , whereby the creature sweareth , includes not that oathe , whereby god sweareth . for the ende why god sweareth is , to binde himselfe ( as it were ) with a bond vnto man , whereby he would haue man to repute him a lier , and no god , if he failes and keepes not his promise . thus the lord sweares in his wrath , hebr. . . if they shall enter into my rest . the words of the oath , are to be vnderstoode with this clause , if , &c. then let me be holden as no god , or as a false god . and in this manner is god said to sweare , when he manifesteth to man , that he is content to be counted no god , if that which he auoucheth by oath , be not performed . furthermore in every oath , there be foure distinct things . first , an asseueration of the truth ; which should be avouched , though there were no oath taken . secondly , a confession or the omnipotent presence , wisedome , iustice and truth of god ; whereby we acknowledge , that he is the searcher and knower of the heart ; yea that he is both witnesse , iudge , and reuenger of falshood and lying . thirdly , prayer and inuocation , whereby god is called vpon , to giue testimonie to the conscience of him that sweareth , that he speakes nothing , but the truth . these two actions , of confession and invocation , doe make an othe , to be no lesse a true and proper part of gods worshippe , then praier it selfe . fourthly , imprecation , in which a man acknowledging god the the iust reuenger of a lie , bindes himselfe to punishment , if he shall sweare falsely , or speake an vntrueth wittingly or willingly . now , though these be the distinct parts of an oath , yet all of them are not expressed in the forme of euery oath ; but sometimes one , sometimes two of the principall , and the other concealed , but yet alwaies vnderstood . for example . the prophet ieremie teacheth the people of israel a forme of swearing , thou shalt sweare , the lord liueth , ierem. . . in which , there is expressed onely the second part , confession , and in that , the rest are to be vnderstood . againe , the words of ruth to naomi , the lord doe so to me , and more also , if ought but death depart thee and me , are onely an imprecation , in which the other parts are infolded . so , the othe which god maketh , heb. . . if they shall enter into my rest , is expressed onlie by imprecation , and the other parts vnderstood , though they be not mentioned . in common speach betweene man and man , it is vsually avouched , ( though most wickedly , ) if it be not thus or thus , let me be banged , i would i were dead , i would i might neuer mooue hence , &c. now this auouchment , howsoeuer it may be taken , is indeed a form of swearing , in value and force all one with the oath of god , when he saith , if they enter into my rest , let me be no god , but a deceiuer . sometimes two parts of the foure , are expressed , and the rest vnderstood . . cor. . . now i call god to record vnto my soule . here invocation with imprecation , is vttered in speach , and the other two conceiued in the minde . by these particulars , we see it vsuall in scripture , to propound formes of swearing , by expressing some one , or two particular parts in stead of the rest , yet so , as the parts concealed be all vnderstood , for otherwise the othe is not formalland entire . sect. . ii. question . how an oathe is to be taken in a good and godly manner ? for the answering hereof , two rules are to be remembred . the first rule . he that will take an oathe by the name of god , must sweare in truth , in iudgement , in righteousnesse . ierem. . . here three vertues are required in a lawfull oathe . first , that it be made in truth . and wee must know , that there is a double truth , the one , of the thing spoken , the other , of the minde wherein it is conceiued . truth of the thing is , when a mans speech is framed according to the thing , as it is indeede , or as neare as possibly may be ; and that because god is truth it selfe : this is called by schoolemen , logical veritie . sometimes by reason of mens frailtie , this truth is wanting , because we know not things as they are . the truth of the minde is , when a man speakes or sweares as he thinketh , or is in conscience perswaded of the thing ; and this the schoolemen tearme , morall veritie . now , though the first of these two be wanting , yet the latter must necessarily be in an oath , least we fall into periurie . the second vertue is iudgement , that is , prudence or wisdome . this iudgement requires discretion , and consideration , principally of fiue things . first , of the thing in question , which is to be confirmed . secondly , of the nature of the oath , that is taken . thirdly , of the minde , and true meaning of him that sweareth . fourthly , of the particular circūstāces , of time , place , & persons , when , where , and before whome he sweareth . fiftly , of the euent or issue of the oath . all these are duly to be regarded , that we sweare not rashly , or vnaduisedly . the third is iustice , wherein also care must be had of two things . first , that the point to be confirmed , be lawefull . and it is then lawfull , when it may stand with pietie , and charitie . secondly , that the occasions of taking the oath , be also iust ; and they be chiefly foure . i. when it may further gods glorie and worship : or serue to prooue some doctrine of saluation , in whole or in part . ii. when it may tende to the furtherance of brotherly loue ; or to the preseruation of our neighbours life , goods , or good name : or further , to the confirmation of some league , couenant , or contract made betweene parties , vpon good ground , and for good and necessarie purposes . iii. when it serueth , to releeue a mans owne priuate necessitie ; as when one sweares to maintaine his owne good name , goods , or life ; to confirme his owne faith and truth in contracts . an example hereof we haue in paul ; who to confirme the romanes , in the perswasion of his loue and care of their saluation , saith , god is my witnesse ( whome i serue in my spirit , in the gospel of his sonne ) that without ceasing , i make mention of you , rom. . . and againe , to keepe his owne credit and good name , among the iewes , i say the truth in christ , i lie not , my conscience bearing me witnesse , in the holy ghost , rom. . . iv. when the magistrate doth exact it , by order of iustice . this , though it be a iust occasion , and warrant of an oath , yet three caueats are in it to be obserued . first , that the oath be administred lawfully , not against pietie or charitie . secondly , he which takes an oath , tendered by the magistrate , must sweare according to the minde and meaning of the magistrate who exacts the oath , and not according to his owne priuate intent . thirdly , he must not sweare ambiguously , but in a simple sense , so as the words of his mouth , may be agreeable with that , which he conceiueth in his heart . psal. . . and whatsoeuer oath is taken without obseruation of these caueats , the same is not taken in truth , but in fraud and deceit . popish teachers affirme , that in some cases , they may sweare in a doubtfull meaning : and this they practise in time of daunger , when beeing conuented before the magistrate , and examined , they answer yea in word , and conceiue a negation , or no in their mindes . a practise most impious , and flat against this excellent rule of the prophet , that a man should sweare in truth , iudgement , & iustice . the second rule is , that the forme in which the oath is propounded , must be a plaine , simple , and direct forme , wherein god is directly called to witnesse . for his worship is directly to be giuen to him : and therefore the oath also , beeing an inuocation of his name , and a part of his worship , is directly to be made . that the meaning of this rule , may the better appeare , one question is to be answered ; whether in the forme of an oath , a man may not sweare , directly by creatures , and indirectly by god ? most of the popish sort , and some protestants hold , that he may . but the truth is otherwise . i say vnto you ( saies our sauiour ) sweare not at all : neither by heauen — nor by the earth — nor by thy head , &c. matth. . . in which words , he forbids all indirect oathes , whereby men sweare directly by creatures , and indirectly by god : for so did the pharisies . againe , if a man might sweare by creatures , and conceale the name of god , it would diminish his maiestie and authoritie , and much deceit might be vsed : for the swearer might say , that he sware not , but only vsed an obtestation . against this it is obiected . i. that ioseph sware by the life of pharaoh , gen. . . therefore it may seeme , that oathes by creatures are not vnlawfull . ans. first , it may be said , that ioseph sinned in so swearing : for therein he imitated the egyptians , who sware by the life of their king. secondly , it may be answered , that ioseph doth onely make an asseueration , and not an oath . obiect . ii. the church in the canticles takes an oath , by the creatures . cant. . . i charge you , daughters of ierusalem , by the roes , and by the hinds of the field , &c. ans. it is no oath , but an obtestation , wherby the church calls the creatures , to witnesse her earnest affection to christ. the like is made by moses , de●● . . . when he saith , i call heauen and earth to record against you this day . and by paul , in his charge to timothie , . tim. . . i charge thee , before the elect angels . in which , and the like speeches , there is no swearing , but a kind of citation , or summoning of the creatures as witnesses . and there is great difference betweene an oath , and an obtestation . in the obtestation , there is no more , but a calling of the creature to giue testimonie , the matter beeing already apparent and manifest . but in an oath , where the matter is not so manifest , god is made not onely a witnesse , but also a iudge and reuenger . obiect . iii. saint paul sweares by his reioycing in christ , . cor. . . which reioycing was a created passion , or a creature . ans. that was also an obtestation , or a word of auouchment , and asseueration ; and not an oath . for it is all one , as if he had said thus ; my sorrowes and afflictions , which i indure for christ , would testifie ( if they could speak ) that as certenly as i reioyce in christ , so certenly i die daily . obiect . iv. abigail sware to dauid by the creature ; as the lord liueth , and as thy soule liueth , . sam. . . ans. the former part of her speech , may be called an oath , but the latter is onely an obtestation , or earnest auouchment , ioyned with an oath . now , although it be in no sort , lawfull to sweare by creatures , yet when a man sweareth directly by god , he may name the creatures in way and forme of an oath ; specially if he make them as his pawnes , and pledges , set before god , that he may in iustice , be reuenged vpon him in them , if he lieth and sweareth not a truth . sect. . iii. question . how farre-forth doth an oath binde , and is to be kept ? the answere to this question is large , and therefore for orders sake i distinguish it into two parts , and first i will shew when an oath bindes , secondly when it bindeth not . for the first ; an oathe taken of things certaine , lawfull , and possible , is to be kept , yea and bindes alwaies , though it bee tendred even to our enemies ; to this purpose god hath giuē special commandemēnt in sundry places . numbers . . . whosoeuer sweareth an oath , to bind his soule by a bond , he shall not break his word , but shall doe , according to all that proceeds out of his mouth : mat. . . thou shalt not forswear thy selfe , but shalt performe thine oathes vnto the lord : exod , . . thou shalt not take the name of the lord thy god in vaine ; that is , lightly and rashly . but gods name is taken in vain , when an oathe made of things lawfull and possible is not kept ; dauid , at the humble request of shimei , ( who had before cursed him ) pardons his fault for the time , & sweares to him that he should not die , . sam. . . dauid made conscience of this oathe , knowing himselfe to be bound thereby , and therefore till his death he kept it ; onely hee charged solomon not to count him innocent . . king. . . now for the better clearing of the answer , we are to consider four particular cases touching this point . i. case . what if a man take an oath by false gods , whether is he bound to keepe it , yea or no ? ans. he is , and the reasons are these ; first from the like . there was a question among the scribes and pharises , matt. . . whether a man swearing by the creature were a debter or no ? the pharisees taught , that if a man sware by creatures , the oathe did not binde ; but christ vers . . affirmeth , that he that sweares by the temple , or by the altar or by heauen , sweares by god indirectly , & so takes an oathe , though not a lawfull oath ; and thereupon remaines bound , and is a debter ; now by propotion he that sweares by false gods , sweares by god indirectly , because the false god is , in the opinion of him that sweares , a true god , and so his oath bindeth , and is to be kept . secondly , abraham accepts the oathe that abimelech tendreth vnto him in the name of a false god , gen. . so doth iacob accept of the oathe made vnto him by laban , gen. . . which they would not haue done , if their oathes had not beene sufficient bondes , to binde them to obseruation , and performance . it will be said ; he that admits of an oathe by an idoll , doth communicate in the sinne of him that sweareth . ans. in case of necessitie , a man may admitte of such an oath , without sinne . a poore man , beeing in extreame want , borroweth of an vsurer vpon interest . it is sinne to the vsurer to take it ; but it is not so in the poore man , who is compelled by the vsurer to giue interest : thus the poore man doth vse well the iniquitio of the vsurer : so it is in an oath ; a godly man may well vse , and take benefite by the wicked oathes of idolaters , so farre forth as they shall serue for the ratifying , and confirming of lawfull couenants . ii. case . if a man take an oathe , and afterward endure hurt or dammage by it , whether is he then bound to keepe his oath or no ? ans. if the losse he but temporary and priuate , ( the oath beeing made of a thing lawfull ) it must be indured . for dauid reckoneth it among the properties of a good man , that he sweareth , and changeth not , though it be to his hurt , psal. . . and here a difference is to be made betweene a promissorie oath , and a single promise . a single promise may be reversed by the will , and consent of him , to whom it is made ; but a promise made by an oath , is to be kept , though losses and hinderances ensue therevpon . for the reuerence we beare to the name of god vsed in the oathe , ought to be of greater force with vs , then any priuate hinderance or inconueniēce , which may befall vs , vpon the performance of the same . iii. case . whether doth an oath binde conscience , whereunto a man is drawne , by fraud and subtiltie ? ans. if the oath be of things lawfull and possible , it bindeth and is to be kept , though we were induced to it by deceit . ioshua deceiued by the gibeonites , was brought to make couenant of peace with them , and to bind it by an oath : now perceiuing after three daies , that they had wrought it by craft , he would not touch them , in reuerence of the oath , that he had taken . iosh. . , , . and about years after , whē saul had slaine certaine of the gibeonites , the israelites for that fact , were punished with three yeares famine ; which could not be staied , till seauen persons of sauls house were hanged vp in gibeah . . sam. . iv. case . what if a man take an oath by feare and compulsion , is he to keepe it , yea or no ? for example . a man falling into the hands of theeues , for the safetie of his life , is vrged to take a solemne oath , that he will fetch and deliuer them some portion of money , and withall neuer disclose the parties . the oath beeing thus taken , the question is , whether he be bound to keepe it ? ans. some diuines are of opinion , that the oath is to be kept , and some say no : but generally it is answered , that it must be kept , because this feare did , not abolish the consent of his will. but if it be alleadged , that in so doing , he shall hurt the common-wealth : answer is made , that if he doe not sweare secrecie , he may in probabilitie bring greater damage to the weale publike , in depriuing it of a member , by the losse of his owne life . but it will be saide , by this meanes he maintaines a theefe . ans. be it so : yet he remaines excusable , because that was not his intent , but onely to preserue his owne life , to the good of the common-wealth . thus the most and best diuines doe hold . but for my part , i leaue it in suspense ; though it seemes in likelihood that the partie which sweares silence , doth after a sort maintaine theft , and communicate with the sinne of the robber : and further giues occasion , that others may fall into the like hazard and ieopardie of their liues . and so much of the first part of the answer . the second part of the answer to this third maine question followes : namely to shew , when an oath bindes not . an oath doth not binde in sixe cases . i. when it is against the word of god , and tends to the maintenance of sinne . the reason is , because when god will not haue an oath to bind it must not bind : for an oath must not be a bond of iniquitie . hereupon dauid hauing sworne a rash oath , to destroy nabal and his house , and beeing staied from it by the lord in the meanes of abigail ; he praiseth god in this manner : blessed be the lord god of israel , which sent thee this day to meete me , and blessed be thy counsell , and blessed be thou , which hast kept me this day , from cōming to shed blood . . sam. . , . ii. if it be made against the wholesome lawes of the commonwealth ; because euery soule must be subiect to the higher powers . rom. . . iii. if it be taken of such persons , as want reason ; as of children , mad-men , or fooles ; because they know not what they sweare : and there can be no binding of conscience , when he that sweareth wanteth reason to discerne what he doth . iv. if it be made by those , who are vnder the tuition of their superiours , and haue no power to binde themselues ; as by children which are vnder the gouernment of their parents : for these are part of their parents goods , and therefore not fit to vndertake an oath , without their consent . neither are they to choose a calling , or make any contract of themselues , but onely by the direction and aduise of their parents ; though some of the popish sort do erroniously teach , that a child may binde himselfe by oath , to become a monke of this or that order , without consent of parents . v. if it be made of things impossible : for then it is a vaine oath . vi. if at the first it were lawfull , and afterward become impossible and vnlawfull . for such oathes god himselfe may be said to reuerse . thus if a man bind himselfe by oath to liue in single life without marriage , and after findes that god-hath not giuen him the gift of continencie ; in this case , his oath becomes impossible to be kept , and therefore beeing reversed by god , and becōming vnlawful , it may be broken without impiety . to these sixe , the papists adde two other . the first , when the oathe is made vpon custome . and they put this example ; if two men going out of a dore or ouer a bridge , the one sweares by god that he will not goe first ; likewise sweares the other : yet at the last after contention , one of them goes first . in this case , saies the papist , the othe bindes not . ans. custome cannot make that , which is sinne , to be no sinne , or periurie , to be no periurie : but rather doubles the sinn , & makes it aboue measure morevile & abhominable : and they that giue themselues to this vsuall , and customable swearing , cannot but oftentimes become guiltie of flat periurie . the second case is , when the superiour power , that is , the pope , or other inferiour bishops , giue order to the contrarie , by relaxation or dispensation . ans. it is falfe . for in euery lawful oath there is a double bond ; one of man to man , the other of mā to god. now if in the oath taken , man were onely obliged to man , the oath might be dispenseable by man : but seeing man , when he sweareth to man , sweareth also to god , and therby is immediately bound to god himselfe ; hence it followeth , that an oath taken , cannot haue release from any creature . therefore our sauiour christs commandement is , thou shalt not forsweare thy selfe , but shalt performe thy oathes , to whome ? to the lord. math. . . and the oath that passed betweene dauid and ionathan , is called the lords oath , . sam. . and . sam. . . god will haue the oath to binde , as long as seemeth good vnto him ; yea and cease binding , when it pleaseth him . and that which himselfe bindeth , or will haue to be bound , no creature can loose ; the things which god hath coupled , let no man separate . math. . . and herein the pope shewes himselfe to be antichrist , in that he challengeth power to dispense with a lawfull oath , made without error or deceit , of things honest and possible . out of this answer , another question may be resolued ; namely , when doth a man commit periurie ? ans. . when a man sweares that which he knowes to be false . . when he sweares that , which he meanes not to doe . . when he swearing to doe a thing , which he also meanes to doe , yet afterwards doth it not . in these three , the not performing of an oath made , it flat periurie . that we may yet be informed , concerning the sinne of periurie , one question of moment is to be skanned . in societies & corporations , there be lawes and orders ; to the keeping whereof , euery one admitted to an office , takes a corporall oath : afterward it falls out vpon occasion , that he breakes some of the saide statutes : the question is , whether he be not in this case periured ? ans. statues are of two sorts . some are principall or fundamentall , which serue to maintaine the state of that bodie or corporation . others lesse principall , or mixt , that serue for order or decencie . in the statutes principall , the lawmaker intends obedience simply ; and therefore they are necessarie to be kept . but in the lesse principall , he exacts not obedience simply , but either obedience , or the penaltie ; because the penaltie is as much beneficiall to the state of that body , as the other . the breach of the former makes a man guilty of periurie ; but it is otherwise in the latter , so be it the delinquent party be content to beare the mulct if it be imposed . thus , students and others belonging to such societies , may in some sort excuse themselues , from the sinne of periurie , though not from all fault , in breaking some of the lesser locall statutes , els few could liue in any societie without periurie . yet one more question is propounded touching periurie , whether a man may exact an oath of him , whome he feares or knowes will forsweare himselfe . ans. a priuate man must not ; but a magistrate may , if the partie offer to take his oath , ( not beeing vrged therto , ) and be first admonished of the greivousnesse of the said sinne of periurie . in the execution of ciuil iustice , magistrates must not stay vpon mens sinnes : moses expected not the israelites repentance , for their idolatrie ; but presently proceeded vnto punishment . neither must the publicke good of the common wealth bee hindred , vpon the likelyhood or suspition of a mans periurie . chap. xiiii . of vowes . the seuenth head of the outward worship of god , is concerning a vowe . all the questions whereof may be reduced to these foure . i. question . what is a vowe ? ans. a vowe , is a promise made to god of things lawfull and possible . i call it a promise , to distinguish a vowe from a single purpose . for a purpose may be chaunged , but a vowe lawfully made cannot . againe , there is great difference betweene these two : for in a vowe , there is first , a purpose to doe a thing : secondly , a binding of our selues to doe that we pupose . for this cause i tearme it a promise , because it is a purpose with a bond , without which there can be no vowe made . in the next place i adde , a promise made to god ; not to saint , angel , or man. the reasons are these . first , a vowe is properly the worke of the heart , consisting in a purpose . now god alone knowes the heart , and he alone is able , to discerne of the purpose and intent of the same which no angel , saint , or other creature can possible doe . secondly , when the vow is made , none can punish and take revenge of the breach therof , but god. thirdly , in the old testament , the iewes neuer vowed , but to god ; because the vowe was a part of gods worshippe : deut. . . when thou shalt vowe a vowe vnto the lord thy god , thou shalt not bestack to pay it ; for the lord thy god , will surely require it of thee , and so it should be sinne vnto thee . where by the way , we may take notice , of the superstition of the popish church , that maketh vowes to saints and angels , which is in effect to make thē gods , & to worship thē as the iewes worshipped god in the old testament . ii. question . whether a vowe , be now in the newe testament , any part of religion , or gods worship ? the answere is threefold . first , if a vowe be taken for a promise of morall obedience ; the answer is , that a vowe is indeed the worship of god , and so shal be , to the ende of the world . for as god ( for his part ) promiseth mercie , in the couenant of grace , so wee in baptisme , doe make a vowe , and promise of obedience to him , in all his commandements ; and therefore peter calleth baptisme a stipulation , that is , the promise of good conscience to god. this promise once made in baptisme , is renewed so oft as we come to the lords supper , and further continued in the daily spirituall exercises of invocation , and repentance . but it may be said , we are already bound to the obedience of the law by order of diuine iustice ; therefore we cannot further binde our selues . ans. he that is bound by god , may also bind himself . dauid though he was boūd by god in conscience , to keepe the law , yet he binds himselfe freely by oath , to helpe his own weaknes , & to keepe himselfe from falling , when he saith , i haue sworne , and will performe it , that i will keepe thy righteous iudgements , psal. . . and the same bond is no lesse necessary and behooffefull for vs , if we consider how prone and readie we are to fall from the worshippe of god. the second answere . if a vowe be taken for a promise of some ceremoniall dutie , as of sacrifices and oblations , or of giuing house , lands , and goods to the temple ; then we must put a difference betweene the olde testament and the new. in the old testament , the vow of such duties , was part of gods worshippe ; but in the newe it is not , and that for these reasons . first , the iewish ceremonies were to the iewes , a part of gods worshippe , but to vs gentiles they are not ; cōsidering they are all in christ abolished , and none of them doe now stand in force by gods law to vs. thus the passeover was a ceremonie , or seruice , appointed by god to be obserued of the israelites and their posteritie , exod. . . . and therefore stood as a part of gods worshippe to them for a perpetuall ordinance . but to vs in the new testament , both it and other legall ceremonies are abrogated , and we haue onely two sacraments to be administred and receiued , as seales of the promises of god , and parts of his worshippe , baptisme , and the supper of the lord. secondly , that which is not commended vnto vs by god , in the name of worshippe , is no worshippe to vs. now , the ceremonies of the iewes , are no where commended vnto vs in that name ; and therefore it is a vaine thing for any man to vowe the obseruation thereof . thirdly , vowes of ceremoniall duties , did , in a peculiar manner , and vpon speciall respects , pertaine to the iewes . hereupon , when they vowed house , lands , goods , &c. to the vse of the temple , this they did , as beeing the lords tenants , of whome alone they helde their possessions : and hereby they acknowledged and also testified their homages and seruices due vnto him . and this particular respect concerneth not the church and people of the new testament : whence it followeth , that they are not tyed by the same bond , to performe worship vnto god , by the vowes of ceremonies , gifts , oblations , and sacrifices . the third and last part of the answer . if a vowe be taken for a promise , of some bodily and outward worke , or exercise ; as fasting , giuing of almes , abstaining from certaine meates and drinkes , &c. then it is not any part of gods worship , but onely an helpe , stay , and furtherance of the same . for first , we haue libertie of conscience in christ , to vse or not to vse , all indifferent things . now gods worship is not a thing of that nature , but absolutely necessarie . secondly , paul , . tim. . . affirmeth , that bodily exercise profiteth little , but godlines is profitable for all things : in which words , he opposeth godlines to bodily exercise , and therefore godlines , or the worship of god , consisteth not in them . but the words of dauid are alleadged to the contrarie , psal. . . vowe and performe vnto the lord your god. where we haue a double command , one to make vowes , another to pay them . to which i answer : first , if dauid speaketh of the vowe of all moral duties , then the commandement concerneth euery man ; because the thing commanded , is a part of gods worship . for it is as much as if he had said , vow thankefull obedience vnto god , and performe it . againe , if the place be meant , of the vow of ceremoniall duties , then it is a commandement peculiar to the old testament , and so bindes the iewes onely : howbeit not all of them , but onely such as had iust cause to make a vow : for otherwise they had libertie to abstaine from vowing , deut. . . when thou abstainest from vowing , it shall be no sinne vnto thee . of one of these two kinds , must the place alleadged necessarily be vnderstoode , and not of the third , which is of bodily exercise : for then it should reuerse christian libertie in the vse of things indifferent , which no commandement can doe . by light of this answer , we may discerne the errour of the popish church , which maketh vowes a part of religion , and the worship of god. nay further , it teacheth that some vowes , as namely those of pouertie , continencie , regular obedience to this or that order , are workes of merit and supererogation , tending to a state of perfection , euen in this life ; and deseruing a further degree of glorie in heauen , then the worke of the morall law. iii. question . when a uow made , doth binde , and when not ? before i giue answer to the question , i will lay downe this ground . in making of a lawfull vow , foure conditions are to be obserued . the first , concerneth the person of him that voweth ; that he be a fit person . his fitnesse may be discerned by two things . first , if he be at his owne libertie , ( as touching the things whereof he makes his vow , ) and not vnder the gouernment of a superiour . thus in the old testament , if a daughter had made a vow , without the consent or allowance of her father , it might not stand in effect . numb . . , . secondly , if the partie keepe himselfe within the compasse of his calling generall and particular . hence it followes , that vowes of going a pilgrimage , to worship this or that idol , in this or that place , ( for example , s. iames of compostella , and the ladie of loretto , &c. ) are vtterly vnlawfull ; because such persons , by this practise , doe leaue their calling and condition of life , and take vpon them a calling , not warranted by the lord. the second condition is , concerning the matter of a vow . it must be lawfull , possible , and acceptable to god. hereupon it followes , that there be foure things , which cannot be the matter of a vow . the first , is sinne. thus the iewes bound themselues with a vow , that they would neither eate , nor drinke , till they had killed paul , act. . , . this their vow was nothing els , but a threatning of god himselfe : and therefore vtterly vnlawfull . secondly , trifles , and light matters ; as , when a man voweth , not to take vp a straw , or such like . and this is a plaine mocking of god. thirdly , things impossible ; as to flie , or to go on foote to ierusalem . fourthly , things meerely necessarie ; as to die , which cannot be auoided . the third , is touching the forme of a vowe . it must be voluntarie , and free . and that it may be so , three things are necessarily required . first , that it be made in iudgement , that is , with reason and deliberation . next , that it be done with consent of will. and thirdly , with libertie of conscience . hence it appeares , that the vowes of children , mad-men , and fooles , or such as are taken vpon rashnes , or constraint ; also the vow of perpetuall abstinence from things simply indifferent , are all vtterly vnlawfull . for , the first sort are not done vpon iudgement , the next without due consideration , and the last are greatly preiudiciall to christian libertie . the fourth concernes the ende ; which is , not to be a part of gods worship , but onely a stay and proppe to further and helpe vs in the same . nowe there be three particular ends of a vow . first , to shew our selues thākfull to god for blessings receiued : secondly , to preuent sinne to come , by keeping so brietie and moderation : thirdly , to preserue and increase our faith , prayer , repentance , and obedience . this ground beeing laide , the answer to the question propounded is this . when in vowing , we obserue the conditions prae-required , the vow is lawfull , and consequently binds the partie vowing , so as if he keepe it not , he dishonoureth god. but when the saide conditions , doe not concurre in the action of vowing , it becomes vnlawfull , and the partie remaineth free , and not bound to performance . here by the way , a question of some moment is made ; whether iephte vpon his vow , did offer his daughter in sacrifice or no ? considering that it is plaine , euen by the light of nature , as also by the doctrine before taught , that a man is bound by the vow which he maketh . this question admitteth sundrie answers , according to the diuers opinions and iudgements of men , vpon the place written , iudg. . and my purpose is not to examine that which others haue brought in way of resolution , but briefly to deliuer that which i take to be the truth . i answer therefore that iephte did not offer his daughter in sacrifice vpon his vowe ; but onely dedicated her vnto god , after the manner of the nazarites , to the ende of her daies ; to lead her life apart in a single estate . the truth of this answer will appeare by these reasons . first , in the . verse of the chapter , the daughter of iephte craues leaue of her father , to goe apart into the mountaines , for two moneths space , to bewaile her virginitie . where it may be obserued , that she went not to deplore the losse of her life , but her future estate and condition , because shee was ( vpō her fathers vow ) to liue a perpetuall single life . and why ? surely , because ( as the text saith , vers . . ) she had not knowne a man ; & it was accounted a curse in iudea , for a woman alwaies to liue vnmarried . secondly , in the last verse it is said in our common english translation , that the daughters of israel went yeare by yeare , to lament the daughter of iephte : but i take it , it may be as well , or better translated out of the hebrue , they went to * talke or conferre with her , and so to comfort her : and that this interpretation may not , seeme strange , the very same word is obserued in this sense , iudg. . . there shall they talke or conferre of the righteousnesse of the lord. now if they went yeare by yeare to comfort her , then shee was not put to death . thirdly , iephte is commended by the holy ghost , for the excellencie of his faith , heb. . . and that out of the same historie . now the commendation of his faith , and the vnnaturall murther of his daughter , cannot stand together . but it will be said , that iephte vowed , that whatsoeuer came out of his dores to meete him should be the lords , & he would offer it for a burnt offring , v. . ans. the words may more truly be read thus ; or i will offer it in sacrifice . and the meaning of the vowe was this : that thing which first meeteth me , if it be a thing to be sacrificed , i will sacrifice it : if not . i will dedicate it to the lord. for it seems to consist of two parts , wherof the latter is coupled to the former , by a discretiue coniunctiō , as the grāmarians speake . in this manner , the word is els where taken , so as it may either way be expounded . in the fourth commandement , exod. . . in our common translation it is read , thou and thy sonne , and thy daughter , but out of the ebrwe , it may be translated either and , or or . it will be said againe , that iephte rent his cloathes , because his daughter mette him , when he returned from the victorie . ans. that was in regard of her vowed virginitie : which was a curse among the iewes . and besides , he had but one daughter , and by this meanes of sacrif●ing her all hope of posteritie after him was cut off . but it seemes , that monasticall vowes of virginitie , by this example are lawfull . ans. indeed the custome of vowing virginitie beganne in those dayes , but they thought it not a state of perfection , but rather an estate of miserie , as may appeare , in that he rent his cloaths , when she mette him , and the daughters of israel went to comfort her , as being now in a woefull and miserable estate . vpon these reasons , i conclude , that iephte did not offer vp his daughter in sacrifice , but onely set her apart , to liue a single life , to the honour and seruice of god. and iephte might knowe euen by the light of nature , that it was a finne to vow h●… daughters death , and a double sinne to kill her . iv. question . whether monasticall , or monkish vowes binde or no ? to this the papists answer affirmatiuely , placing the greatest part of their religion , in practise and observance of these vowes . that we may know them the better , they are in number three . the first is , the vowe of continency , whereby a man renounceth mariage for euer , and voweth vnto god perpetuall virginitie . the second , of voluntarie povertie , which is , when a man giueth ouer all propertie of his goods , and bindes himselfe to liue by begging . the third is , of regular obedience , when a man resignes himselfe in conscience , to be ruled by another , and to keepe some deuised order , in all actions and duties pertaining to religion . now the question beeing , whether these vowes binde or no ? i answer in a word , they doe not , and that for these reasons . i. first , they are flat against the law of god , which i make manifest in the particulars . the vowe of perpetuall chastitie , is expressely against gods commandement . . cor. . . if they cannot abstaine , let them marry : for it is better to marrie then to burne . to this text the papists answer , three waies . first they say , that this place of scripture , is onely a diuine permission , and not a commandement : we reply againe directly , that it is a plaine commandement : for the intent of the holy ghost in that text , and in the whole chapter is , to ordaine a necessarie remedie for incontinencie , which paul calls burning , and for the auoiding of fornication , which brings destructiō to the soule . and for that purpose , he speaks not in permitting māner , but in imperatiue tearmes , let thē marry . secondly , they answer , that the words concerne onely incontinent persons , that commit fornication . we on the other side affirme , that they are not only giuen to them that liue incontinently , but to all persons , which are subiect to burning , which burning may be without incontinencie . for the better vnderstanding whereof , let it be considered , that there be three distinct degrees of lust in man. the first is , when the temptatiō is first receiued into the mind . the secōd , when the same temptation preuaileth , though with some resistāce & trouble of the minde & conscience , which also ( though no outward offence as yet follow ) is a degree of burning . the third is , whē the temptation so far preuaileth , that the heart & will are overcome , and the duties of religion for the time vtterly hindred : this is the highest and worst kind of burning . and if we consider these degrees well , it will easily appeare , that there may be burning without incontinent liuing . thirdly , they answere ; that this text speaketh not of persons that are free , but of those alone , who are bound from mariage by solemne vow : we contrariwise affirme and hold , that the words are generall , and plainly directed to all persons , bound by vowe or otherwise ; and that appeares by vers . ●… . where he saies , i speake not this to tangle you in a snare . these words doe shewe , that pauls mind was , touching the vow of perpetuall virginitie . for he leaues euery man according to gods ordinance , to his owne libertie , willing none by vowe to binde himselfe from the vse thereof . now for the vow of regular obedience , that also is against the word of god. . cor. . . ye are bought with a price , be not the seruants of men . where the apostle forbiddes vs , to subiect our hearts and consciences , to the lawes and ordinances of men , in matters of religion ; and consequently ouerthroweth the vowe of regular obedience . for in that a man bindes himselfe to be ruled ( in all things belonging to gods worship ) according to the will and pleasure of his superior , yea to eate , drinke , sleepe ; to be cloathed . &c. according to a certaine rule giuen and prescribed by him ; whereas in regard of conscience we are bound onely vnto god. lastly , the vowe of voluntarie pouertie , is also a plaine abuse of gods owne ordinance and appointment , deut. . . that there should be no begger in israel . but it may seeme , that this law is not perpetuall . for in the new testament we read , that there were beggers , as namely one , that was laide at the gate of the temple , daily to aske almes , act. . ans. this law neither was then , nor is now abrogated by god , but the obseruation of it ( at that time , and since ) was much neglected . and the neglect of prouision for the poore , is the cause of begging ; and the vowe of perpetuall pouertie , still remaines as a manifest breach of gods holy ordinance , notwithstanding any thing that may be pretended to the contrarie . ii. the second reason followes . monkish vowes , as they are against gods commandement , so are they also against the libertie of conscience , which we haue by christ touching the vse of the creatures , and ordinances of god : as riches , mariages , meates , drinkes , and apparell . stand fast , saith the apostle , in the libertie wherewith christ hath made you free , gal. . . againe , let no man iudge you in meat , or in drinke , or inrespect of an holy day , coloss. . . in these places , there is granted vnto man , a free vse of all things indifferent , so it be not in case of offence . now in monkish vowes , those things which god hath made indifferent , and put in our libertie , are made necessarie : whereas no ordinance of man , can make things simply necessarie , and parts of gods worship , which he himselfe hath made indifferent , and left free to the will of man. and hence it was that the forbidding of meates and mariage , were tearmed by the apostle , the doctrine of deuills , . tim. . . but ( will some say ) doth not the ciuill magistrate in our common-wealth , forbid the vse of some meates ? ans. he doth . but by his commandement he takes not away the libertie that we haue in the vse of things indifferent , but doth onely moderate it , for the common good , which he may doe lawfully . iii. the third reason . some of them are out of the power and abilitie of him that voweth ; as the vowe of perpetuall chastitie in single life . for our sauiour saith , all men cannot receiue this word , but they to whome it is giuen , matth. . . that is , continencie is a gift of god , whereof all men are not capable , but those onely to whome he giueth it , when , and as long as it pleaseth him ; neither is it denied vnto some , because they wil not , but because they are not able . against this , the papist obiecteth , that we may receiue any good gift of god , if we pray for it : for christ hath saide , aske , and ye shall receiue , matth. . . ans. it is false . gods gifts are of two sorts . some are common to all that beleeue , and necessarie to saluation ; as faith , repentance , obedience , the feare of god. some againe are speciall gifts , not giuen to all , nor needs full to saluation , but peculiar onely to some ; as health , wealth , continencie , single life , &c. now the promise of our sauiour , aske , and ye shall receiue , is meant of things necessarie to saluation , and not of particular and speciall gifts . for some may pray for them , and yet neuer receiue them . thus paul praied thrise , that the pricke in his flesh , the messenger of satan , might be remooued from him , yet he was not heard , nor his petition graunted . and why ? because that which he prayed for , was not a common gift necessarie to saluation , but a speciall grace , for the time of the temptation , wherewith he was presently assaulted ; whereupon answer was giuen , my grace is sufficient for thee . and hence we learne , in what manner , to aske things at the hands of god , when wee pray . such as are necessarie to saluation , we may aske absolutely and simply ; but things that are lesse necessarie , with this condition ; if it may stand with the good will and pleasure of god. againe , the papist alleadgeth an example of two married persons ; the one whereof beeing smitten by the hand of god with the dead palsie , the other must needes pray for the gift of continencie . ans. in this case a married partie may aske it , and by gods mercy obtaine it , because now there remains vnto him or her no other remedie . but it is not so with single persons , considering that they haue an other remedie , which is mariage : and therefore they may not looke , or hope to obtaine such a gift . thirdly , they say , god hath giuen to all men sufficient aide and strength , that if they will vse the meanes , they may haue the gift of chastitie . for sufficient grace is giuen to all , though not effectuall . ans. it is false : there is neither sufficient , nor effectuall grace giuen to all , to liue a single life ; but it is a rare and speciall gift giuen onely to some . paul to timothie , willeth younger women , not to indeauour to forbeare , when they haue not the gift , but in want thereof to marrie , . tim. . . where he takes it for graunted , that they had no such power giuen them of god , to liue in perpetuall chastitie , though they would . iv. the fourth reason . popish vowes doe abolish that order , which god hath set in the societie of mankinde , to wit , that men should not onely serue him in the duties of the first table , out in the duties of the second , by seruing of men , gal. . . by loue serue one another . againe , rom. . . loue is called the fulfilling of the law ; because the law of god is practised , not apart by it selfe , but in and with the loue of our neighbour . from this order it followeth , that euery man , beside the generall calling of a christian , must haue some particular kinde of life , in the which he must walke , and therein doe seruice to men : which if he refuse to doe , he must not eate , according to the apostles rule , . thess. . . now these vowes make a separation betweene these two : for they bring men into a generall calling , but they vtterly frustrate and make void the particular , and the duties of it ; so as a man keeping them , cannot be seruiceable to man , either in church or commonwealth . besides , by the vow of pouertie , the apostles rule is disanulled , . tim. . . which is , that if a man be able to maintaine himselfe , or haue any kinred able to doe it , he should not be chargeable to the church ; and so there might be sufficient almes to them that are truly poore . v. the fift reason . they bring in againe iudaisme : for iewish religion by gods appointment , stood in bodily rites , and outward ceremonies , actions , and gestures , yea in outward things , as garments , meats , drinks . and their rule was , touch not , tast not : from all which we are wholly freed by christ. vi. sixtly , these vowes are idolatrous and superstitious : for they are made and obserued with an opinion of gods worship , of merit , and of the state of perfection : whereas nothing can be made gods worship , but that which himselfe commandeth . and bodily exercises are vnprofitable , as paul saith , and therefore they can not be meritorious . and further , to dreame of a state of perfection beyond the law of god , is to make the law it selfe imperfect : whereas contrariwise , the law of the lord is perfect , righteous , and pure , psal. . , . vii . lastly , these vowes are against the preseruation of nature : for by them , specially that of perpetuall chastitie , men are brought to destroy euen their owne bodies and liues , which they are bound to preserue and maintaine . ephes. . . no man euer yet hated his owne flesh , but nourisheth and cherisheth it . the apostle , euen in his daies , noted it as a fault , in the voluntarie religion , that was then taken vp by some ; that for the maintenance thereof , they spared not their owne bodies , coloss. . . and like vnto that , is the practise of popish votaries , which tendeth to the ruine and ouerthrow of nature , and life it selfe . these be the reasons . in the next place , we are to consider the allegations that are commonly made , in the fauour and defence of popish vowes . and first it is obiected : in the old testament , vowes were a part of gods worship : therfore they are so to be holdē in the new. ans. there is great difference betweene them . for first , they had their warrant out of gods word ; these haue not so : nay there be expresse testimonies of scripture against these vowes . secondly , in their vowes , there was alwaies right reserued to superiours , to reuerse them , if they liked them not . but in monasticall vowes , all right is taken from superiours . for children are permitted to vow ; and their promises must stand against parents consent . and wiues ( according to popish doctrine ) may vow , against the expresse consent of their husbands . thirdly , they were not perpetuall , but ceased with the ceremoniall law. but these are supposed to haue a perpetuall equitie , that must continue till the ende of the world . secondly , they alleadge that which is written , matth. . . some haue made themselues chast for the kingdome of heauen . ans. the meaning of the text is not , that some haue vowed single life , but that there are some , who beeing assured that they haue the gift of continencie , vpon that gift , doe endeauour to maintaine their present estate , that so they may the better serue god , and aduance his kingdome , both in themselues and others . thirdly , they obiect , . tim. . . where paul speakes of certaine young women , which haue damnation , because they haue broken their first faith : that is , ( as they interpret it ) their vow of single life . ans. the words are not to be vnderstood , of the faith of the vowe ; but either of that faith and promise , which was made to god in their baptisme , or the faith and promise of seruice and releefe to be performed to the poore ; and for the breach of either of these , they may be said to incurre damnation . fourthly , they say , christ himselfe was a begger , and therefore why may not we also be beggers ? ans. though christ was poore , yet was he no begger . for he kept a familie , and had a treasure . iudas was the steward of his familie , and bare the bagge , ioh. . . againe , there is mention made of pence , ioh. . . which in likelihood was in the bagg that iudas kept : yea , of the money which he had , the disciples are saide to buie meate , ioh. . . and though it were graunted , that christ was a begger , yet it followes not , that we should be so . for his pouertie was expiatorie , and part of his sufferings . so saith the apostle , he beeing rich , for our sakes became poore , that we through his pouertie might be made rich , . cor. . . fiftly , they alledge , that the disciples forsooke all , and liued in pouertie ; and their example is propounded for our imitation . ans. they forsooke all indeede , yet how ? not for euer , but for a time ; and that not by vowe , but onely in affection and disposition of their hearts . for after they had forsaken all , we read , that they came to their nets and boates againe , ioh. . . againe , the apostle paul speakes of himselfe and the rest , when he saith , haue we not power to lead about a wife beeing a sister ? . cor. . . by which it is plaine , that they put not away their wiues . sixtly , mat. . . if thou wilt be perfite ( saith christ to the young man ) goe , sell all that thou hast , and giue to the poore , and thou shalt haue treasure in heauen , and come and followe me . here ( saith the papist ) our sauiour prescribes perpetuall pouertie , by expresse counsell . ans. the words are no counsell , but a speciall commandement of triall , directed to this yoūg man. and the ende of it was , to discouer vnto him , his secret pride , and hypocrisie , in that he boasted , that he had kept all the commandements , when as indeed he knew not what they meant . lastly , they obiect the example of the recabites , who according to the commandement of their father ion adab , would drinke no wine , nor dwell in houses , nor build , nor plant , nor sowe , ierem. . and the lord approoueth their practise . ans. they did obey their fathers command in these things , as beeing things indifferent , but not as parts of gods worshippe in the doing where of they placed religion . and they obeyed it carefully , for this ende , that they might inure themselues vnto hardshippe . secondly , this their obedience , touching these things , stood not by any vowe , much lesse was it perpetuall . for then they should haue obserued all the things which they vowed , equally , which they did not ; for they dispensed with their fathers voluntarie iniunction for dwelling in tents ; and as we read vers . . they came vp , for feare of the chaldeans , that were in the land , and dwelt at ierusalem . and so much touching popish vowes , whereof to conclude , this may be said ; that they are all , but a meere will-worship , standing vpon no ground or warrant of gods word , and therefore of no force , to bind the consciences of men , but are to be holden , as they are in truth , wicked and abhominable . chap. xv. of fasting . the eight head of the outward worship of god , is fasting . by fasting i vnderstand , the religious fast , which is ioyned with the duties of religion ; and namely , the exercises of praier and humiliation . touching it , there are three principall questions to be handled in their order . i. question . what is a religious fast ? ans. it is a voluntary and extraordinary abstinence , taken vp for a religious end ; what this end is , we shall see afterward . first , i call it voluntarie , because the time , and particular manner of fasting , is not imposed , or determined , but left free to our owne liberty . againe , i tearme it extraordinary , to distinguish it from ordinary fasting ; which stands in the practise of temperance and sobrietie ; whereby the appetite is restrained , in the vse of meates and drinkes , that it doe not exceede moderation . now this kinde of fast is to be vsed of all christians , at all times ; whereas the extraordinarie is not dayly and ordinarily to be practised , but vpon speciall occasions , and at speciall times , in as much , as it is a more strait and severe abstinence then the other . ii. question . how a religious fast is to be obserued ? ans. for the obseruation of it , three things are required . i. a iust and weightie cause . ii. a right manner . iii. right ends . sect. . fasting is then to be vsed , when a iust and weightie cause or occasion therof is offered . there be two iust causes of a fast . the first is , when some iudgement of god hangs over our heads , whether it be publicke , as famine , pestilence , the sword , destruction , &c. or priuate . the prophet ioel in the name of the lord , calls the iewes to a strait and solemne fast ; and that vpon this iust occasion , because the lord had sent a great dearth vpon the land , ioel . , , &c. hester and her companie fasted , when shee had heard newes of the intended destruction of the iewes , ester . . . the people of nineueh , which were not iewes , but forreiners in regard of the couenant , when the prophet came , and denounced destruction vnto them for their sinnes , they gaue themselues generally to fasting and praier . ion. . . . the second cause of fasting is , when we are to sue , & seeke by prayer to god , for some speciall blessing , or for the supply of some great want . thus , when daniel desired to obtaine the deliuerance of the children of israel , out of captiuitie in babylon , he gaue himselfe to fasting , dan. . . thus , christ fasted , and spent the whole night in prayer vnto god , before he chose his twelue apostles , luk. . . and in like manner , paul and silas when they were to found and plant churches , vsed praier and fasting , act. . . because in these matters of so great importance , they looked for special direction from god himselfe . lastly , anna , that shee might be more feruent in praier , fasted night and day in the temple , luc. . . sect. . the second point , is the right manner of fasting , which stands in three things . the frist is , abstinence from meate and drinke : for therein consisteth the very nature of a fast ; and if that be wanting , it is no fast at all . thus ester commanding the iewes to fast for her , biddes them neither eate nor drinke for three daies , ester . . . the second is , an abstinence from all delights , which may any way cheare and refresh nature . in this sort daniel fasted three whole weekes of daies , abstaining from all pleasant bread , flesh , wine , and ointments , dan. . . so when dauid fasted , it is saide that he lay all the night vpon the earth , that he neither washed , nor annointed himselfe , nor changed his apparell , . sam. . , . in the solemne fast of the iewes , the bridegrome and bride must come out of their chambers , ioe . . , . by these places it is manifest , that in a true fast , there is required , not onely abstinence from meate and drinke , but from all delights , recreations , & other things that might refresh the nature of man. by this the popish fasting is iustly reprooued ; wherein , though men are inioyned to abstaine from flesh , yet there is giuen libertie to vse other delicates . the third thing in the manner of a fast , is , so farre forth to abstaine from meate , and other delights , as the bodie may be thereby afflicted . ezra proclaimes a fast , and he giues a reason thereof , that himselfe and the people might afflict themselues , ezra . . this afflicting of a mans selfe ; is expoūded by paul , . cor. . . where he saith , i beate downe my bodie , and bring it in subiection . now , though we must humble and afflict our bodies by fasting , yet we ought not to weaken , abolish , or destroy nature ; or doe that whereby the strength of nature may be taken away . for such afflicting is forbidden , coloss. . . and contrariwise , we are commanded by christ , to pray for daily bread , that is , such food as is fitte to sustaine our substances ; and therefore we may by such exercises , ouerthrow the same . yet for the better vnderstanding of the manner of fasting , three questions are to be answered . i. question . how long the fast must continue ? ans. the beginning and ende of a fast , is left vnto our libertie . but it is so long to be kept , as the principall actions of the fast , that is , humiliation and prayer , doe continue , and though the beginning and ende thereof be free to vs , yet it is most meete & conuenient , that solemne fasts should beginne in the morning , and last till the euening . this was the vsuall custome of the church in the old testament . ii. question . whether in the day of a solemne fast , a man may eate any thing or no ? and if he may , what ? and how often ? ans. we may eate , and that ( if neede require ) once or twise . yet here we must take with vs two caueats . first , concerning the quantitie of our meate ; it must be lesse then ordinarie , and onely that which is necessarie to proserue nature , and no more : for if it be otherwise , we abolish our fast . secondly , concerning the qualitie of that we eate ; it must not be daintie and pleasant , but the meanest food , and such as hath least delightsomnes and delicacie in it . thus daniel fasted for three weekes of daies , from morning to euening : in which time he ate but a small quantitie of meate , and that which was none of the daintiest , dan. . . these caueats obserued , a man may lawfully take some sustenance , euen in the time of a solemne fast . for there is no kinde of meate but may then be eaten , quantitie and qualitie beeing obserued . in the old testament , no cleane beast was forbidden to be eaten , in the day of a fast . and in the new , to the pure , saith paul , tit. . . all things are pure . and the kingdome of god , stands not in meates and drinkes , but in righteousnesse , peace , and ioy in the holy ghost , rom. . iii. quest. whether all persons , are bound to keepe the forme prescribed , in the day of the solemne fast ? ans. all that are able , and can abstaine , are bound . yet because gods worshippe stands not in eating or not eating , some persons are here exempted . first , all those that are weake , as children , aged persons , and those that are sickely . secondly , they that , by reason of the constitution of their bodies , doe find themselues vnfit to pray , and heare the word cheerefully , when their stomacks are emptie . these persons may eate in the day of a solemne fast , so that they obserue the caueats before remembred . it is not with vs in these countries , as it was with the iews : they could fast one , two , or three daies together , without any inconvenience ; we cannot doe the like . and the reason is plaine . men that liue in those hotte countries , haue colde stomackes , and so may fast the longer ; but in colder climates , such as ours is , in respect of theirs ; men beeing of hotter stomackes , are not able to continue fasting so long as they . sect. . the third point is , concerning the right endes of a religious fast ; and they are foure . the first is , to subdue the flesh , that is , to bring the body , and so the bodily lusts into subiection to the will and word of god. by eating and drinking , the body is made heauie , the heart oppressed , the senses dull ; and the whole man vnfit for the duties of humiliation , praier , and hearing of the word , luk. . . that therfore this vnfitnesse may be taken away , not onely the body it selfe , but the vnruely lusts of the flesh are to be mortified and subdued , by this exercise of fasting . the second end is , to stirre vp our deuotion , and to confirme the attention of our mindes in hearing and in praier . to this purpose , in the scripture , fasting and prayer are for the most part , if not alwaies , ioyned togither ; because , when the stomacke is full , the body and minde are lesse able , to doe any good dutie ; and contrariwise , when abstinence is vsed , the heart is lighter , the affections in better order , the whole man more quicke and liuely in the seruice of god. for this very cause anna is saide , to worshippe god night and day with fasting and praier , luk. . . and the intent of the holy ghost there , is to commend her for the feruencie of her praier , which shee testified in that by such exercises , shee stirred vp and increased the attention of her minde . the third ende is , to testifie the humilitie and contrition of our hearts , that is to say , our inward sorrow and griefe for sinne , and our repentance and effectuall turning vnto god. without this ende , the fast is but a vaine ceremonie . and therefore the prophet ioel calls vpon the people , to turne vnto the lord with all their hearts , with fasting , weeping , and mourning ; to rent their hearts and not their garments , &c. ioel . , . the prophet esay in like manner , reprooveth the iewes , because when they fasted , they would afflict their soules for a day , and how downe their heads as a bu●rush , and lie downe in sackcloath and ashes : but made no conscience to turne from their euill waies . esay . . , . therefore their outward humiliation was but hypocrisie . the fourth end of a fast , is to admonish vs of our guiltines before the lord , and to put vs in mind of the acknowledgement of our sinnes , wherby we become vnworthy of any blessing , gift , or mercie ; yea vnworthy to goe vpon the ground , to breath in the aire , to eate , drinke , sleepe , or inioy any other benefit . in a word , that we haue deserued by our sinnes all the plagues and punishments threatued in the law against sinners . the malefactor in the day of assises , cannot giue greater testimonie of the true confession of his guiltines , then by comming before the iudge , with the rope about his neck ; neither can we bring a more notable signe , of our true humiliation before god , then by comming before him , in the day of the solemne fast , with open confession and proclamation of our guiltinesse , both of sinne and punishment . hence it was , that in the fast of nineueh , not onely men but euen the beasts were forbidden to feede or drinke water ; for this very end , that the niuevites might acknowledge their sinnes to be so great , and heinous in the sight of god , that in regard therof , not onely the reasonable creatures themselues , but also the beasts of the field , for their sakes , were vnworthy of life and nourishment . iii. question . whether popish fasts be lawfull , and approoued of god ? ans. they are wicked , and therefore neither approoued of god , nor to be obserued by man ; and that for three speciall causes . first , the patrons & maintainers of them , doe appoint set times of fasting , which are , necessarily to be kept , vpon paine of mortall sinne . and abstinence from flesh ( with them ) is made a matter of conscience . now to prescribe set times necessarily to be obserued , is contrarie to that libertie , which the church of god and the gouernours thereof haue for this purpose , onely vpon speciall occasion . when the question was mooued to our saviour , by iohns disciples , why they and the pharises fasted often , whereas his fasted not ; answer was giuen in this manner , can the children of the marriage chamber mourne , as long as the bridegrome is with them ? but the daies will come , when the bridegrome shall be taken away from them , and then shall they fast , mat. . . from whence we may gather , that times of fasting must be , according to the times of mourning . for christ giues them to vnderstand , that they were to fast , as occasions of mourning were offered . as therefore , there can be appointed no set time for mourning , no more can there be enioyned a set time for fasting ; but must be left to the libertie of the church , to be prescribed , as god shall giue occasion . againe , the apostle reprooueth the church of galatia , for obseruing set daies , and moneths , & times , and yeares , in way of religion . gal. . . montanus the hereticke is thought ( in ecclesiasticall stories ) to haue beene the first , that made lawes for set-fasting . and the churches of god in ancienter times , fasted of their own accords freely , not inforced by law or commandement , but as time and occasion serued . it is alleadged , that this doctrine seemes to chalenge the church of england of heresie : for it appointeth and obserueth set times of fast . ans. nothing lesse . for our church inioyneth and approoueth these times , not vpō necessity , or for religions sake , but for ciuill and politicke respects : whereas the romish church , holds it a mortal sinne , to put off a set fast appointed , so much as till the next day following . the second reason . they of the church of rome make a distinction of meates . for they wholly forbid flesh to be eaten vpon daies of fast , and allow whit-meates onely then to be vsed ; and that of necessitie . now this difference of meates is partly impious , partly absurd and foolish . impious it is , because they make it for religions sake . for since the cōming of christ , there is a libertie giuen to all men whatsoeuer , to eate of all kindes of meates , without any distinction : commanding abstinence frō nothing , which god hath created , to be receiued with thanksgiuing . it is true indeede , we hold a difference betweene meate and meate , but how ? not in way of religion , but in regard of temperance & health , for ciuill and politike vses , and respects . as for the other , we rest vpon the word of god , & hold it with paul , a doctrine of deuills , to command forbearance of meates , in regard of conscience , . tim. . . but to this place of paul , they giue answer , and say , that it is spoken of heretikes , such as the manichees , & novatiās &c. were , that held meats in their own nature vnclean . we on the other side reply , and say , that this text condemnes those that make meates any way vncleane . and that the papists doe put this difference , in way of religion , and conscience ; as appeareth by their strait prohibitions of flesh as vncleane , and that for conscience sake . and this text they shall neuer be able to shift off : for it plainely condemneth any such distinction ; seeing to the pure , all things are pure ; and euery creature of god is good , and nothing to be refused , so it be receiued with thanksgiuing , . tim. . . furthermore , this difference of meates is also foolish . for first , the light of nature and common sense teacheth , that in such meates , as they permit , there is as much delicacie , pleasure , and contentment , yea as much ( if not more ) strength : for example : in some fish , fruits , and wines , as is in flesh by them forbidden . yea s. paul ascribes flesh vnto fishes , . cor. . . there is one flesh of men , an other of beasts , an other of fishes , &c. secondly , i call it foolish , because in their set fasts they forbid flesh , but permit diuers wines , and the daintiest iuncates that the apothecaries shoppe can affoarde : whereas in a solemne fast , all meates , drinks , and all other delights , of what kinde and nature soeuer , are to be forborne . for this was the practise of the church in former times , to forbeare not onely ordinarie foode , but soft apparell , sweete oyntments , and whatsoeuer it was , that serued to refresh and cheare the heart , as hath beene shewed . the third reason . the church of rome giueth to their fastings , false and erroneous endes ; as namely , to merit something at the hands of god thereby , to satisfie his iustice for sinne , and to be true and proper parts of his worship . and that these are false and erronious , i prooue by these reasons . first , they do wholly frustrate the death of christ , which is the onely thing in the world appointed by god , to be meritorious and satisfactorie . secondly , fasting of it selfe , is a thing indifferent , neither good nor euill . for though it be referred to a religious end , which is the humbling of the soule ; yet it is not good in it selfe , but onely in regard of the end . neither is it any part of gods worshippe , beeing so referred ; but only a proppe and furtherance , seruing ( in the right vse thereof ) to make a man more fit for the duties of gods seruice . thirdly , these ends if they be well considered , cannot be the true ends of fasting , as will appeare by this example . a begger at our doores , entreats an almes , we giue it , and he receiues it . but will any man say , that by begging he doth merit or deserue his almes ? in like manner we are all beggers , that haue nothing of our owne , neither food nor raiment , nor any other blessing we doe inioy , but all we haue , commeth vnto vs onely from god. well , vpon iust occasion we giue our selues to fasting , we pray earnestly vnto him for mercie , in the pardon of our sinnes . in this case , is it not great madnesse to thinke , that we by begging mercie can merit mercie at the hands of god ? but praier ( saith the papist ) as it is praier , merits nothing , but as it is a good worke . ans. praier as it is a good worke , is no other then begging ; and then it is vnpossible , that it should be meritorious , vnlesse it be granted , that begging is meritorious , which cannot be . these reasons considered , i conclude , that popish fasts , which stand in force among them at this day , are wicked and damnable , and consequently to be abolished , if it were no more , but for the blasphemous ends , which they make of them . and thus much touching this point of fasting , as also concerning the other heades of gods outward worship . chap. xvi . of the sabboth day . the fourth maine question touching man , as he stands in relation to god , is concerning the time of gods worship . wherein certaine particular questions are to be resolued touching the sabboth day . the first , and most principall of all the rest is this . whether it be in the libertie of the church of god vpon earth , to alter the sabboth day from the seuenth day , to any other ? in answering to this question i will not resolutely determine , but onely propound that which i thinke is most probable . first therfore , i answer negatiuely . that it is not in the churches libertie , to alter the sabboth , from the seuenth day . the reasons are these . i. reason . the substance of the fourth commandement is vnalterable . now the sanctifying of a rest vpon the seventh day , is the substance of the fourth cōmandement . therfore the sanctifying of the rest of the seuenth day , is vnalterable in regard of any creature . that the truth of this reason may appeare two things are to be considered . first , what is changeable and temporarie in the sabboth : and then , what is morall and perpetuall . sect. . the things which are temporarie and ceremoniall in the sabboth day , are these . i. that rigorous and precise rest , prescribed to the iewes , which stoode in the strait obseruation of three things . first , the iewe might not on the saboth goe forth , or take a iourney any whether , for any matter or busines of his owne . for of this , there was a speciall commandement giuen , exod. . . tarry euery man in his place : let no man goe out of his place the seuenth day , namely , to doe any worke , or busines of his owne whatsoeuer . secondly , the iewe might not kindle a fire vpon the sabboth day . for so saith the lord by moses , ye shall kindle no fire throughout your habitations ; &c. exod. . . it will be then said , how did they for meate and fire in winter ? ans. they prepared and dressed their meat the day before : as they were commanded , exod. . . and for fires in winter , if they had any vpon the sabboth , it was necessarie ( as i suppose ) that as they drest their meate the day before , so they should then beginne their fire also , which beeing then begunne , might be preserued on the sabboth . thirdly , the iewe might not carrie a burden . this the lord did expressely forbidde them by the prophet ieremie , thus saith the lord , carrie no burdens vpon the sabboth day , neither bring them in by the gates of ierusalem , &c. ier. . . and nehemiah charged the men of iudah , with the prophanation of the sabboth in that kinde , neh. . , , . in these three particulars , stood the strict obseruation of the iewish rest ; which is altogether temporarie , and doth not concerne the times of the new testament ; because it was onely typicall , the sabboth beeing ( in regard of that manner of rest ) a figure of the most strict spirituall rest from all sinne , in thought , word , and deede , required of cuery true beleeuer . ii. againe , in the sabboth this was ceremoniall and temporarie , that it was a speciall signe betweene god and his people , of the blessings that were propounded & promised in the couenant , exod. . . and these were principally two . first , it was a signe of their sanctification , to teach them , that as the lord had set apart a day of rest , so he did and would sanctifie the obseruers thereof vnto himselfe , by forgiuing their sinnes , and receiuing them into his fauour , in and by the messias to come . secondly , it was ordained by god , to figure and signifie the euerlasting rest of gods children , in the kingdome of heauen . of this the prophet esay speakes , when he saith , that from moneth to moneth , and from sabboth to sabboth , all flesh shall come to worship before god , esa. . . and the author to the hebrewes , there remaineth therefore a sabbatisme , or rest to the people of god , heb. . . iii. furthermore , this was temporarie in the sabboth , that it was to be obserued vpon a set day , namely , the seauenth from the creation , and that with set rites and ceremonies . so saith moses , the seauenth day is the sabboth , deut. . . againe , on the sabboth day , ye shall offer two lambes of a yeare old , without spot , and two tenth deales of fine flower , for a meate offering mingled with oyle , and the drinke offering thereof : and the burnt offering of euery sabboth , beside the continuall burnt offering , and the drinke offering thereof , numb . . , . iv. this also was ceremoniall , that it was to be obserued , in remembrance of their deliuerance out of egypt remember that thou wast a seruant in the land of egypt , and the lord thy god brought thee out thence , by a mightie hand and stretched out arme : therefore the lord thy god commanded thee to obserue the sabboth day , deut. . . sect. . now , as there were some things temporarie and ceremoniall in the sabboth : so there are some things in it perpetuall & morall , and those i take it are three especially . first , that there should be a day of rest , in which man and beast might be refreshed after labour . secondly , that this day should be sanctified ; that is , set apart to the worship of god. these two first , are therefore morall , because they are expressely mentioned in the commandement touching the sabboth . thirdly , that a seauenth day should be sanctified to an holy rest , and that this holy rest should be obserued in a seauenth day . i say not , in this or that seauenth day , but in one of the seauen . now that this also is morall , it appeares by these reasons . first , the sabboth of the seauenth day , was instituted and appointed by god in paradise , before the fall of man , and the reuealing of christ ; yea euen then , when there was one condition of all men . this is plainly set downe in gen. . as also in the fourth commandement . and vpon this ground it is manifest , that a sabboth of a seauenth day cannot be a ceremonie simply , considering the ordination thereof was in time long before all ceremonies . if it be obiected , that it was made a ceremonie afterward . i answer , that the reason is naught . for matrimonie was ordained in paradise , and afterward made ceremoniall , to signifie the spirituall vnion betweene christ and his church , and yet matrimonie is perpetuall : and so is a sabboth of a seauenth day . if it be againe alleadged , that god did then keepe a seuenth day in his owne person , and afterward inioyned it to man by his commandement . i answer , that the institution of the sabboth in paradise consisted of two parts , blessing , and sanctification : and the meaning of the holy ghost is , that god did both blesse it in regard of himselfe , because he kept it in his owne person , and hallowed it also in regard of man , by commanding it to be sanctified and kept in performance of holy duties . secondly , the reasons of the fourth commandement are generall , and the equitie of them is perpetuall , and they haue this ende , to vrge the rest of a seauenth day . let them be considered in particular . the first , in these wordes , sixe daies shalt thou labour . which some take to be a permission : as if god should haue said thus ; if i permit thee sixe , thou shalt allow me a seauenth . but they may be also taken for a commandement , inioyning labour in the sixe daies ; first , because they are propounded in cōmanding termes ; secondly , because they are an exposition of the curse laid vpon adam , thou shalt eate thy bread in the sweat of thy face , namely , in the sixe daies : and thirdly , because idlenes , the spoile of mankind , is there forbidden . this beeing so , there must needes be a seauenth day , not onely of rest , to ease them that labour in the sixe daies , but also of an holy rest , that god might be worshipped in it . the second reason is taken from gods example : for in sixe daies , the lord made heauen and earth , &c. that which the lord himselfe hath done in person ; the same must man doe by his commandement . but the lord himselfe in sixe daies laboured , and rested the seauenth . therefore man must doe the same . this reason made by god to the creature , must stand in force , till he reuerse it , which yet he hath not done , nor doth . if then these reasons doe not onely inforce a rest , and an holy rest but a rest on the seauenth day ; then this lest on the seauenth day , is a part of the fourth commandement : and consequently the church can not alter it from the sabboth day , because they can not alter the substance of that commandement which is eternall . ii. reason . the sabboth day in the new testament , ( in all likelihood ) is tied to that , which we call the lords day , and that ( as i take it ) by christ himselfe . the reasons thereof are these . i. the sabboth day of the new testament , is called the lord daie , apoc. . . now i suppose , ( for in these points still wee must goe by likelyhoods ) its called the lords day , as the last supper of christ , is called the lords supper , for two causes . first , as god rested the seauenth day after the creation , so christ hauing ended the worke of the new creation , rested on this day from his worke of redemption . secondly , as christ did substitute the last supper in roome of the passeouer , so he substituted the first day of the weeke in roome of the iewes sabboth , to be a day set apart to his owne worship . ii. the church of corinth everie first day of the weeke , made a collection for the poore , as we may read , . cor. . . and this collection for the poore in the primitiue church followed the preaching of the word , praier , and the sacraments , as a fruite therof , act. . . for these be sabboth exercises , that went alwaies together in the apostolicall church . but it will be saide , that collecting for the saints , is a matter of indifferencie , and may be done vpon any day , as well as vpon the sabboth . to this i answer , that paul cōmands the corinths to doe it , as he had ordained it in the church of galatia : whereby he makes it to be an apostolicall , and therefore a diuine ordinance . yea , that very text doth in some part manifest thus much , that it is an ordinance and institution of christ , that the first day of the weeke should be the lords daie . for paul commaundeth nothing , but what he had from christ. iii. christ and his apostles , kept the first day of the weeke as the sabboth . for christ rose againe , the first day of the weeke , and appeared to his disciples , ioh. . . and eight daies after , he appeared againe to thomas , ver . . which was the next first day of the weeke . and this hath beene the opinion of sundrie ancient diuines . a cyrill vpon iohn , saies , that this eight day was without doubt the lordes daie , and so ought to be kept , because it is likely christ himselfe kept it holy . and the same is affirmed and taught by b augustine and c chrysostome . again , the apostles also kept it . for when the holy ghost descended vpon them , they were againe assembled vpon this day , act. . v. . which i prooue thus . the day of pentecost was the first day of the weeke ; for the iewes were commanded to bring a sheafe of their first fruits , the morrow after the sabboth in the passeouer , levit. . . &c. and betwixt that and pentecost , they were to reckon fiftie daies . hence it followeth , that the day of christs resurrection , falling the morrow after the iewes sabboth , which is the first daie of the weeke ; pentecost must needes fall on that day : and therefore the apostles met that same day , and not they onely , but also the whole church gathered themselues together , and celebrated this day with preaching of the word , and administration of the sacraments , act. . . and according to this institution of christ , and the examples of his apostles , hath beene the constant practise of the church , from their times vntill now . iv. that which was prefigured , in that it was prefigured was prescribed : but the lords day was prefigured in the eight day , wherein the children of the iewes were circumcised : therefore it was prescribed to be kept the eight day . thus the ancient fathers , by name cyprian and augustine haue reasoned and taught . againe , the day of christs resurrection was prefigured by that day , wherein the stone which the builders refused , was made the head of the corner , psalm . . v. . and in that it was prefigured it was appointed by god. for then it appeared to be true which peter saith of christ , that god had made him both lord and christ , act. . . and the same may be said of the sabboth of the new testament , that it was in the figure preordained , and therefore limited and determined by our sauiour christ vnto the lords day . other reasons might be added , but they are onely coniectures : these be the principall . iii. reason . god is lord of times and seasons , and therefore in all equitie , the altering and disposing therof is in his hands , and belongs to him alone . act. . . times & seasons the father hath kept in his owne hand . againe , christ is called the lord of the sabboth . and autiochus epiphanes is condemned by the holy ghost , because he tooke vpon him to alter times . dan. . . besides that , daniel saith , that it is god alone that changeth times and seasons , dan. . . now if it be proper vnto god , as to create , so to determine and dispose of times , then he hath not left the same to the power of any creature . and therfore as the knowledge thereof , so the appointment , and alteration of the same , either in generall or particular , belongs not to the church , but is reserued to him . the church then , neither may nor can alter the sabboth day . and this is the first part of the answer . sect. . the second is this , if the church had libertie to alter the sabboth , then this alteration must be made within the compasse of the weeke , to the sixt , or fift , or fourth , or second , or third , or first daie , and not to the eight , or ninth , or tenth daies without the compasse of the weeke . the reason is plaine . the church of the new testament , hath more knowledge and more grace , then the people of the old testament had ; and in that regard , ought to haue more zeale , and greater alacritie in the worship of god then they had , that it may exceede the iewes according to the measure of grace receiued . and thus , the first and principall question touching the sabboth , is answered and resolued . sect. . now , before i come to the next , let vs in the meane while see and examine the reasons , that are brought against the answer presently made . first therefore it is alleadged , that in the new testament there is no difference of daies . for if we haue or make difference of daies , we are in truth no better then iewes . that there is no distinction of daies , they prooue out of two places . the first is , col. . . where the apostle saies , let no man condemne you in respect of an holy day , or of the new moone , or of the sabboth day . the second , gal. . . where the same apostle reprooues the galatians , for obseruing daies , and moneths , and times , and yeares . to this i answere , that both the places speake of the feasts of the iewes , and of difference of daies , that stands in force by the iewish ceremoniall law . paul to the colossians , warnes them to giue no occasision to others , whereby they might iustly condemne them , for obseruing of daies in superstitious manner , vpon opinion of holines and necessitie , as if mens consciences were bound to such obseruation . and he reprooues the galatians , for obseruing daies ( as it is likely they did ) not onely in the iewish , but also in the heathenish manner . to which purpose paul saith , v. . he is afraid of them . his meaning was , because they placing their saluation ( in part ) in their iewish obseruation of daies , after they had beene informed touching their libertie in christ , did thereby mixe the gospel with the law : and therefore he feared , least by that meanes christ should become vnto them vnprofitable , and so his preaching to small or no purpose . againe , they alleadge , rom. . . where paul saith , one man esteemes one day better then an other , and an other man counteth euery day alike . in which words the apostle blameth not them , which thinke all daies as one . ans. in the new testament , all daies be as one , in regard of the aptnes thereof to the worship of god : and yet there may be a difference of daies in regard of order : and this paul no where condemneth . that we may the better conceiue this distinction , we must consider a difference betweene the iewes sabboth and ours , which is this ; that the iewes sabboth was both the time of the worship of god , and also a part of his worship . but the sabboth of the new testament , though it be a necessarie time of gods worship , yet it is not a part thereof . if it be said , that it is commanded , therfore 〈◊〉 must needs be a part of gods worship : i answer : it is commanded , not as gods worship for substance , but in respect of the duties of the worship , that are to be kept and performed in it . and hence it is manifest , that in regard of gods worship , there is no difference of daies in the new testament , but in regard of order . thirdly , they obiect , that paul kept the iewes sabboth , as well as the lords day . for he and barnabas came to antiochia , and went into the synagogue on the sabboth day , act. . . and againe , he and timothie conuerted lydia vpon the same day . act. . . ans. the apostle did this vpon very good ground , not because he held the obseruation of it as necessarie as the other ; but in regard of the weaknes of the gentiles and iewes newly called . for the church that consisted of such persons in those daies , was not yet fully perswaded and resolued of the abrogation of th●●e wish sabboth : and therfore , for the time , he yeelded to their weaknes , and obserued it as well as the other . but afterward , when they were confirmed in that point , he forbare that libertie , & taught the full abolishment both of it , and other ceremonies . fourthly , act. . , . paul is said to come to corinth to aquila and priscilla , and to worke with them in their trade of tent-making : and further , it is said , that he disputed in the synagogue euery sabboth day , that is , on the iewes sabboths , and exherted the iewes and grecians : hence it is gathered by some , that paul did onely keepe the sabboth of the iewes , and that both on the lords day , and on the weeke daies , he wrought with aquila and priscilla . ans. first , we must remember this rule , that charitie and necessitie , doe dispense with the sabboth , and with ceremonies . if a towne should be on fire , or if a citie or countrey should be presently assaulted by the enemie , in the time of the word preached , on the sabboth day ; the preaching of the word , in these cases , must cease for a time , till by conuenient helpe the fire be quenched , and the enemie be taken or driuen backe . now whereas paul in the ordinarie daies of the weeke made tents , and on the seauenth too , not obseruing it , but the iewes sabboth ; we must know , that he did it vpon necessitie , for the saluation of the iewes . for priscilla and aquila were iewes vnconuerted , and christ was not yet reuealed vnto them . and if paul had but once named christ , he could haue done no good among them . yet afterward , when he saw better opportunitie , at the comming of silas and timotheus from macedonia , then he could no longer containe himselfe , but burned in the spirit , and testified to the iewes , that iesus was the christ , vers . . now if there was cause why he did not speake of christ for the time , then was there cause also why he did not make profession of a sabboth . secondly i answer , though paul did not then openly sanctifie the sabboth ; yet it is to be supposed , that he kept it priuately by himselfe , reseruing some speciall time for that purpose : and the contrarie cannot be shewed . the second question touching the sabboth . how the sabboth of the new testament is to be obserued ? ans. in obseruing a sabboth of the new testament , there are two things required ; a rest , and a sanctification of the same rest to an holy vse . this answer is made out of the very substance of the fourth commandement , which is morall , and hath nothing ceremoniall in it . and the fourth commandement ( for substance ) consists in a ceasing frō labour , and a holy dedication of our rest to holy vse , that is , to the worship and seruice of god. sect. . now touching the first point , the rest of the sabboth ; there are three seuerall opinions , whereof two are contrarie , and the third is a meane betweene both . the first opinion is , that we are bound as strictly to keepe the outward rest of the lords day , as the iewes were to keepe the sabboth : and sundrie men are of this minde . but i take it , this opinion is not warrantable . for ( as we said before ) the iewish manner of keeping the sabboth in straitnes , is a ceremonie . and if we be bound to keepe it as straitly as the iewes did , then iudaisme must still remaine , and the ceremoniall law ( at least in some part ) must still be in force . but in fauour of this opinion , it is alleadged . first , that the fourth commandement is a law , giuen as well to christiās as to iewes , and therefore it binds both alike . ans. the fourth commandement bindeth christians to keepe a seauenth day for the sabboth , both in respect of rest , as also in regard of sanctification thereof ; but that it bindeth them to the same strait manner of keeping the rest , as it did the iewes , we vtterly denie . secondly , that the reasons vsed to inforc ▪ the commandement , doe equally binde all : therefore the commandement it selfe . ans. it is true for the dutie commanded , but not for the manner of performance . againe , the reason alleadged doth not follow : for sometimes the holy ghost vseth a reason that is perpetuall , to inforce a ceremonie . that levi should haue no part , nor inheritance amōg his brethren , was a ceremonie commanded by god ; and yet the lord inforceth it , with a reason that was perpetuall , namely , because himselfe was the part and inheritance of levi , among the children of israel , numb . . . thirdly , that the sabboth is a signe ( to beleeuers in the new testament ) that god is their god , and they his people ; and the same it was to the iewes : therefore the bond is as strict to the one , as to the other . ans. . beleeuers vnder the gospel , haue two onely signes of the couenant , baptisme and the lords supper , and no more . . the scripture restraineth the sabboth , as a signe , onely to the iewes . it is a signe betweene me and you in your generations , exod. . . againe , v. . the children of israel shall keepe the sabboth — for an euerlasting couenant . . the sabboth was not a signe in the first institution in paradise . for the couenant of grace was made after the fall of man , and the signe thereof must needes be appointed after it : considering that before the fall , ceremonies signifying sanctification had no place . and this is the first opinion . the second opinion touching the rest of the sabboth , is flat contrarie to the former ; namely , that on the sabboth day , ( after the publike worship of god is ended , and the congregation dissolued , ) men haue libertie either to giue themselues to labour , or to honest pleasures and recreations . this opinion doth quite abolish one of the commandements of the decalogue . for it presupposeth all daies to be alike , this onely prouided , that the publike worship of god be solemnly kept . now this may be done in any day of the weeke ; and there will be no neede of appointing a set time for gods seruice , if all daies be equall , without any difference or distinctiō . but the fourth cōmandement ( for substance ) is eternall , and requireth ( vpon paine of the curse ) both rest from labour , and a setting apart of the same rest , to the duties of holines & religion . and if it command abstinence from ordinarie abour , then much more from pleasures and recreations . the third and last opinion , holdes the meane betweene the two former extremities , and that i take to be the best and safest . the substance hereof consists of these two conclusions . . that vpon the sabboth day of the new testament , men are to rest from the ordinarie labours of their callings . thus much is commanded in the fourth commandemēt . for the rest it selfe was not a ceremonie , ( as i said before ) but the straight & precise manner of resting . againe , it is most necessarie , that religion and the power thereof , should be maintained amongst gods people , which cannot possibly be , vnlesse men ( at sometimes ) set themselues apart vnto it . the student that desires learning , doth not attaine vnto knowledge , vnlesse he doe daily consecrate and devote himselfe to the studie therof . in like maner , religion cannot be preserved and maintained in the church , except men doe whollie and continually employ themselues in the practise of the same . furthermore , it is the libertie that gods lawe giues to seruants , yea and to beasts , that they shall not be oppressed with labour by working on the lords day ; & this liberty is groūded vpon the law of nature , & cōmon equity . here the common sort are wont to reply and say . if we must rest from the labour of our callings the whole day , we shall not be able to maintaine our selues and our families . to which it may be answered , that they which gathered manna onely in the sixe daies , had as much as they , that gathered it on the seuenth day ; & that which they gathered the seuenth day , did not remaine sweete , but stanke and perished . they therefore which rest on the sabboth daie , must not be distracted with needelesse cares , but liue by by faith , and depend vpon gods providence for meate , drinke , and clothing . and the labour of the calling then vsed , when it is expressely forbidden by god , bringeth rather a curse with it , then a blessing . againe , such persons must remember , that godlinesse hath the promises of this life , and the life to come . . tim. . . and if they will first seeke the kingdome of god and his righteousnesse , all things necessarie shall be cast vnto them in way of aduantage , mat. . . therefore , if they keepe his commandement , and rest vpon the seuenth day , god will in mercy giue a blessing , and they shall no lesse receiue from him their daily bread , in that day , then in any other . ii. conclusion . in this rest , sundry kindes of workes may be done , and that with good conscience ; principally two . the first are workes both holy , and of present necessitie . and they are such , as cannot be done before or after the sabboth . these are likewise of two sorts . the first are those , that doe necessarily pertaine to gods worshippe , so as without them god cannot be worshipped . of this kind is the sabboth daies iourney , act. . . allowed among the iewes to the people , to goe and heare the word preached . thus we read , that the shunamite went ordinarily vpon the sabboth and new moone , to the prophet , to heare him . for when shee demanded leaue of her husband , to goe to the prophet , he askes her , why wilt thou goe , seeing it is neither newe moone , nor sabboth day , . king. . . of the same sort , were the killing and dressing of sacrificed beastes , in the time of the law ; wherof our sauiour saith , haue ye not read in the law , how that on the sabboth daies , the priests in the temple break the sabboth , and are blamelesse , mat. . . the next sort of workes of present necessitie , are those that belong immediately , to the preseruation of the temporall life of man and beast , or that serue to the good estate of them both . such are workes of mercie : as , the watering of cattell , mark. . . the drawing of a beast out of a pitte , luc. . . and such like . the second kind of workes , that may be done vpon the sabboth , are workes of christian libertie , out of the case of necessitie . these were such as the iewes might not doe , and yet we in the new testament may doe them . for example : prouision and dressing of meate , making fires , and carrying of burdens . yet vpon this libertie , men ought not to gather , that they may doe what they will , because they must cease from the ordinarie execution of the works of their callings . for the word of god giueth no such warrant : men are in this case , to submit themselues to his will expressely reuealed , and to vse their libertie according to the same . here two cases are propounded . i. case . whether we may not lawfully vse recreations on the sabboth day , as shooting , bowling , hunting , hawking , wrastling , & c ? ans. i take it , we are not denied to reioice and solace our selues vpon this day . for to some men , at some times , recreation may be more necessarie then meat , in case of weakenes , for present preseruation of health . and though not in that regard , yet beeing well ●sed , it may be a furtherance to men , in the performance of the duties of godlines , as well as in the duties of their calling . but this reioycing must be such as was the reioycing of the iewes , nehem. . . which was onely spirituall , and in the lord. for they reioyced onely for this , that they vnderstood the law of god , that was taught them . but as for the recreations and pastimes aforenamed , as bowling and such like , they are not at this time to be vsed . my reason is this . that which is the more principall and necessarie , namely labour in the execution of a mans calling , is forbidden : recreation therefore which is for labour , must cease on that day when labour ceaseth . againe if the duties of the ordinary vocation , otherwise lawfull and commendable , be therefore forbidden , because they destroy the rest commanded , and take vp the mind , that it cannot be freely emploied in the affaires of god , then much more are workes of pleasures forbidden , because they doe the same things much more , though otherwise in themselues they be not vnlawfull . obiect . seruants must haue recreation , otherwise how shall they be able to worke in the weeke day ? ans. true ; but their recreation must be granted them in the daies of labour . for recreation pertaineth not to rest , but to labour , and is therefore vsed , that a man by it may be made more fitte to labour . ii. case . whether men vpon any occasion , may not doe a worke of their callings , in the morning or euening of the sabboth day , as tradesemen , for example i answer that they may , so be it they obserue foure caveats . i. that the worke done , be no scandall to any person . ii. that it withdraw not the mind of the worker or any other , from sanctifying the sabboth , either publickely or priuately . iii. that it be not a worke of gaine , but a worke of mercie , or tend to a worke of mercie . iv. that it serue for the immediate preseruation of life , health , or goods . of life ; thus elias continued his flight from iezabel many sabboths together . . king. . . and the reason is good : the sabboth was made for man ( saith christ ) that is , not for the hurt , but for the good of man. of health ; and thus our sauiour christ visited the sicke . ioh. . . and cured the blind man vpon the sabboth . ioh. . . by whose example , the phisitian & the chirurgion may lawfully goe , not onely to giue necessarie counsell , but to minister necessarie phisicke and doe cures . lastly , of goods which are in present danger of loosing . thus christ would haue the oxe presently pulled out of the pit , luk. . . and the shippe on the shore full fraught with wares , requires present helpe , if it be in apparent danger of sinking . thus much concerning the first thing , required in the observation of the sabboth . sect. . the second thing , required in the halowing of the sabboth of the new testament , is the sanctification of rest , which is nothing els , but the dedicating of it to a religious vse , that is , to the practise of diuine worshippe . this sanctification , is either publicke or priuate . the publike , is the solemne performance of spirituall workes , commanded in the second and third commandements , and tending to publike worship . and this may be reduced to foure principall heads . i. the reading or preaching of the word , when the minister publikely in the congregation assembled , doth faithfully deliuer vnto the people pure and sound doctrine , and applies the same as necessitie requireth , and occasion serueth , to the edification and saluation of all and euery hearer in publicke audience : and the people on the otherside , do reuerently and attentiuely heare the same word read and preached . ii. the administration of the sacraments according to gods institutiō , by the ministers of the church lawfully called . iii. publike praier , wherein the minister calleth vpon the name of the lord , & the whole congregation , in feruent affection , lift vp their hearts vnto him , and in mind giue assent to the praiers made in the name and behalfe of them . iv. collection and giuing of almes for the reliefe of the poore , whether they be captiues and strangers , or those that dwell among vs , the sicke , the needie , orphanes and widowes , and such like . vpon these foure heads , doth stand the whole publike worship of god. for proofe and declaration hereof , read these places , neh. . act. . . act. . . . act. . . act. . . . cor. . . . &c. priuate sanctification , ( which serueth to answer the second opinion ) stands in these things . i. that euery man in the beginning of the sabboth , in the morning , do priuatly prepare himselfe to the publicke seruice that followeth , by priuate prayer , by examination and humbling of himselfe before god , in respect of his particular sinnes . this the wiseman exhorteth vnto , when he saith , take heede to thy foote when thou entrest into the house of god , eccles. . . and his meaning is , that before a man betakes himselfe to the publicke congregation , there to perform seruice and worship vnto god , he should looke into his heart , and examine his affections and thoughts , that he come not vnprepared , which duty though it be alwaies to be done , yet principally on the sabbothday . the childrē of israel rose vp early in the morning on the sabbothday , to offer vp burnt offrings , & peace offerings to an idol , exo. . . . much more ought wee , &c. and it is said of our sauiour christ , that he arose very early in the morning before day , and went into a solitary place to pray ; and the day following was the sabboth , when he preached in the synagogues , mar. . , . ii. that when the congregation is dissolued , we spend the rest of the sabboth ; in meditation and conference of the word before preached , and of the creatures . thus it is said of some that heard paul preach , that they receiued the word with all readines , and searched the scripture , whether those things were so , act. . . and the whole . psalme was penned , that it might be a song of the sabboth , and it containes nothing but a meditation of the workes of god. iii. that men priuately exercise themselues , in the workes of charitie and mercie ; as in visiting the sicke , in making peace betweene those that are at discord , in releeuing the poore , in teaching and instructing the ignorant , in cōforting those that are distressed and comfortlesse . neh. . . then all the people went to eate and to drinke , and to send par● abroad to the poore , and to make great ioy . the tthird question touching the sabboth . when the sabboth doth beginne ? to this some doe answer , in the euening , and some in the morning . my answer is this , that the sabboth of the new testament amongst vs , is to beginne in the morning , and so to continue t●l the next morrow , & not in the euening , till the euening . the reasons be these . . the sabboth is to beginne , when other ordinarie daies begin , according to the order and account of the church wherein wee liue . . it was the practise of christ and the apostles . for christ ( as it hath beene thought of auncient times ) consecrated the sabboth , in that he rose from the dead early in the morning , when the first day of the weeke beganne to dawne , matth. . . and therfore it is fitte that the sabboth day should then beginne when he rose , for as much as it is kept in remembrance of his resurrection . the same was the practise of the apostles . for act. . . the first day of the weeke the iewes came togither at troas in the morning , & there paul preached from that time till midnight , beeing the next morning to depart , hauing staid there as is plaine out of the . v. seuen daies . in that text i no●e two things . first , that the night there mentioned was a part of the seuenth day of pauls abode at troas . for if it were not so , then he had staied at least a night longer , and so more then seuen daies , because he should haue staied part of another day . secondly , that this night was a part of the sabboth which they then kept . for the apostle keepes it in manner of a sabboth , in the exercises of pietie and diuine worshippe , and namely in preaching . yea further he continues there till the rest was fully ended : he communed with them till the dawning of the day , and so departed . vers . . besides this text , dauid saith in his psalme of the sabboth , that he will declare gods louing kindnes in the morning , and his truth in the night , psal. . . making the night following a part of the sabboth . against this doctrine it is alleadged , first , that the sabboth is to begin in the euening , because in the first of gen. it is saide , fixe seuerall times , the euening and the morning made the first day , and so the second , and third , &c. ans. first ; in that text when it is said , the euening and the morning , made such & such daies , by the euening is vnderstood the night and by the morning the day , and the euening was the end of the day , and the morning the end of the night . this exposition is auncient , and yet in scripture we find not one place where the euening is put for the night , secondly , i answer that the collection from that place is of no force . for thus the reason must needs be framed . that which god did in appointing of daies , the same must we doe in vsing of them . but god in appointing of daies , began the day at the euening . ergo , &c. the consequent is false . for the case is otherwise in the constitution of time , then it is in the vse of time constituted : and there is not the same reason of things in doing , as there is of the same things in beeing and vse . thirdly , this did not bind the iewes . for they in all likelyhood began their sabboths in the morning . indeede their solemne feasts , as the passeover and such like , beganne and were kept from euening to morning , as we may read levit. . . but their ordinarie sabboth was kept from morning to morning . whence it is that saint matthew calls the dawning of the first day of the weeke , the ende of the sabboth of the iewes , matth. . . and there is nothing ( i take it ) that can be brought to the contrarie . it is obiected that moses saith , leuit. . . from euen to euen shall ye celebrate your sabboth . ans. the words must be vnderstood of the feast of reconciliation , beeing the tenth day of the seuenth moneth , which was solemnized and kept from euen to euen . and it is called a sabboth , because it was by speciall commandement appointed to be kept as the sabboth day and that in two respects . first because it was to be kept holy by the iewes , in humbling themselues and offering sacrifices , vers . . secondly , because vpon that day it was not lawful to doe any seruile worke vpon paine of death , vers . . . againe , it is alleadged that ioseph of arimathea could not embaulme christ , by reason that the sabboth was at hand , and this was the euening . i answer , that the iewes sabboth there ment , concurred with the day of their passeouer , and hence it was that their sabboth beganne in the euening . by this that hath beene said , the answer to the third question is plaine , to wit , that in the new testament the sabboth is to begin at the morning , and so to continue to the next morning , and not as some suppose to begin at the euen , and continue till the next euen . and thus much touching the speciall questions of gods worshippe , as also generally concerning those that belong to man as he stands in relation to god. the ende of the second booke . the third booke of the cases of conscience , concerning man , as he stands in relation to man. chap. i. of the nature and differences of vertue , and the order of the questions . thvs farre we are proceeded in the handling of two sorts of questions , whereof some doe concerne man as he is considered apart by himselfe , without respect vnto another : some againe concerne man , as he stands in the first relation , namely to god. now we come by order , to speake of the third and last head of cases , propounded by the conscience of man , as he stands in the second relation , to man. and vnder this head are comprehended all those questions of conscience , that are incident to the liues of men ; and which doe belong vnto man , as he is a member of some societie , whether it be the familie , the church , or the common-wealth . for the better and more orderly proceeding in this discourse , some conuenient subiect or matter is to be propounded , whereunto all the questions that followe may fitly be reduced . now of all other , the most conuenient subiect in this kind is vertue , and therefore according the differences of vertue , we will distinguish the questions into three seuerall sorts . but before we proceede to particulars , it shall not be amisse to speake somewhat generally of vertue , so farre forth , as the knowledge thereof may giue light to the things that follow . touching vertue , two things are briefly to be remembred : first , what it is ; and then , what be the distinct kindes thereof . vertue is a gift of the spirit of god , and a part of regeneration , whereby a man is made apt to liue well . i call it first , a gift of the spirit of god , because in whomesoeuer it is , whether in christians or in heathen men , it hath the nature of a gift that floweth immediately from the spirit of god. and this i put in the first place , to confute the receiued errour of the wisest heathen philosophers , which call vertue an habite of the minde , obtained and confirmed by custome , vse , and practise . secondly , i call it such a gift , as is also a part of regeneration ; and this is added for two causes . first , that we may put a differēce between christian and heathen vertues . for , howbeit the same vertues in kind and name , are and may be found , both in them that professe christ , and those also that are ignorant of the true god ; yet they are in them after a diuers manner . for in heathen men they are the gifts of god , but not parts of regeneration and new birth : but in those that be true christians , they are indeede not onely the gifts of gods spirit , but also essentiall parts of regeneration . that we may the better yet conceiue this difference , we must vnderstand , that the grace of god in man , is two-fold ; restraining , and renewing . restraining is that , which bridleth and restraineth the corruption of mens hearts , from breaking forth into outward actions , for the common good , that societies may be preserued , and one man may liue orderly with another . renewing grace is that , which doth not onely restraine the corruption , but also mortifieth sinne , and renewes the heart daily more & more . the former of these is incidēt to heathen men ; & the vertues which they haue , serue onely to represse the act of sinne in their outward actions : but in christians , they are graces of god , not onely bridling and restraining the affections , but renewing the heart , and mortifyin ▪ all corruption . and though those vertues of the heathen be graces of god , yet they are but generall and common to all : whereas the vertues of christians , are speciall graces of the spirit , sanctifying and renewing the minde , will , and affections . for example , chastitie in ioseph was a grace of gods spirit , renewing his heart ; but chastitie in xeuoerates was a common grace , seruing onely to curbe and restraine the corruption of his heart . and the like may be saide of the iustice of abraham ; a christian , and of aristides , a heathen . secondly , i adde this clause , to meete with an errour of some learned philosophers , who taught , that the very nature of vertue stands in a meane , or mediocritie of affections . this that they say is true in part , but not wholly . for the mediocritie , of which they speake , without renouation of affections , is nothing : and therefore all vertues , that are not ioyned with a renouation and change of the affections , are no better then sinnes . this point the philosophers neuer knew , and hence it was , that they stood onely vpon a mediocritie , defining a man to be truly vertuous , that did wisely obserue a meane betweene two extreames . lastly , i say that this gift of god , makes a man fit to liue well . in which clause standeth the proper effect of vertue ; which is , to make those in whome it is , to lead their liues well . and by this we are aduertised , to take heede of the opinion of philosophers , concerning some particular vertues . for in their morall discourses , they giue both the name and the nature of vertue to those things , which are either false & counterfeit vertues , or indeede none at all . for example , aristotle makes vrbanitie a vertue , which is indeede a sinne , beeing nothing els , but a dexteritie in mocking and descanting vpon reens persons and names : & so it is reckoned by paul amongst grieuous sinnes and vices , which are to be auoided , eph. . . againe , the philosopher calls magna●imitie ( whereby a man thinkes himselfe worthie of great honours , & thereupon enterpriseth great things ) a vertue ; which notwithstanding is to be holden a flat vice . for by the law of god , euery man is to range himselfe within the limits of his calling , and not to dare , once to goe out of it . whereas on the contrarie , the scope and end of this vertue ( as they tearme it ) is to make men to attempt high and great matters aboue their reach , and so to goe beyond their callings . besides , it is directly opposite to the vertue of humilitie , which teacheth that a man ought alwaies to be base , vile , & lowly in his owne eyes . the prophet dauid cleares himselfe of this sinne , psal. . . when he saith , lord , i am not high minded , mine eyes are not hautie , i haue not walked in things that be great , and aboue my reach . furthermore , no vertue must make vs to forsake good life , but euery one serueth for this ende , to make vs fit to liue a godly life . the next point to be considered is , what be the kindes of vertue . vertue is either in the minde of man , or in the will. the vertue of the minde , is prudence . the vertue of the will , is that that orders mans will ; and it is two-fold : for it respecteth either our selues , or others . that which respecteth our selues , is conuersant about two maine things in the heart of man , the reuenging , and the lusting power . that which respecteth the reuenging power , is clemencie ; which standeth in the ordering and reforming of the raging power of anger . the next , which respecteth the lusting power , is temperance . vertues that doe respect others , are either concerning curtesie , as liberalitie ; or concerning equitie . and these consist partly in doing of equitie , as iustice ; partly in defending and maintaining it , as fortitude . now according to this distinction of vertues , the questions of conscience are to be distinguished , in this sort . some of them concerne prudence ; some concerne clemencie ; some temperance ; some liberalitie ; some also concerne iustice , and some fortitude . of all which in order . chap. ii. of questions concerning prudence . there are two maine questions of conscience , which cōcerne prudence . i. question . how a man should practise prudence or wisedome ? this i acknowledge , is a high point in the life of man , and such , as cannot be resolued , as it ought , without great deliberation ; notwithstanding i will doe mine indeauour to answer something . concerning prudence , there are sundrie things to be considered . first , what is the beginning of the practise of this vertue : and that in a word , is the feare of god. this feare standeth principally in two things ; the first is , a reuerent awe of the maiestie of god in all places , & at all times , whereby we are resolued , that wheresoeuer we are , we are in his presence , and whatsoeuer we thinke , speake , or doe , it is wholly and perfectly knowne vnto him . the second is , a resolued care to walk as in the presence of god : that is , to keepe his commandements , and to yeeld obedience vnto his maiestie in all things . now that this feare is the beginning of wisedome , it appeares by sundry places of scripture . psal. . . the beginning of wisedome , is the feare of iehouah . pro. . . the beginning of knowledge is the feare of the lord : fooles despise wisedome and vnderstanding . moses telleth the children of israel that herein stood their wisedome and vnderstanding before the eies of all people , that they obserue and practise all the ordinances and iudgements of god , which he had commanded them , deut. . . and dauid professeth of himselfe , that by his daily meditation in the law of god , and keeping his commandements , he became wiser then his enemies , psal. . . yea of more vndestanding then all g●● teachers , ver . . yea further , more prudent then the ancient , ver . . secondly , we must consider the rule of prudence ; and that is , spiritual vnderstanding , whereby we are inabled to know and conceiue spiritually truth and falshood , good & badde . this saint paul wished vnto the church of coloss. when he saith , we cease not to pray for you , and desire , that ye might be fulfilled with knowledge of his wil , in al wisedome & spirituall vnderstanding , col. . . and the same apostle exhorting the romanes , to giue vp their bodies a liuing sacrifice , holy & acceptable vnto god , and not to fashion themselues like vnto this world ; he makes the ground of his exhortation , and consequently the rule of their obedience thereunto , the renouation of their mindes or vnderstandings , to this ende , that they might prooue , what is the good will of god , acceptable and perfect , and answerably doe and performe the same , rom. . . and his reason is good , because though prudence be the rule of all vertues , as the auncient philosophers among the heathen haue affirmed , yet it selfe must be ruled by a higher rule ; which they knew not , namely , by spirituall vnderstanding and knowledge , according to the word of god. thirdly , we are to consider what is the practise of prudence ; and wherein it consisteth . in the practise thereof , two actions are required ; the one , is delil●ration , whereby according to spirituall vnderstanding , we aduise what is good and bad , what truth and falshood , what is to be imbraced and done , and what not . the other is determination , whereby we resolue vpon former deliberation , to imbrace , to doe , to follow , and pursue the best things in euery kind . and therein stands the very nature and forme of true christian prudence , when a man ( vpon due consideration of things and actions , together with their properties and circumstances ) proceedes to a holy and godly resolution according to the rule aforesaid . now the practize of prudence in these two actions is very large , and consisteth of sundry branches . i will onely touch● the principall , and propound them in these rules following . the first rule is this . a man must , in the first place , and aboue all things in the world , carefully prouide for the forgiuenesse of his sinnes , and the saluation of his soule . this our sauiour christ commandeth as a speciall dutie , matth. . vers . . seeke ye first the the kingdome of god and his righteousnes . and sinners and vnrepentant persons , are sundrie times in scripture termed fooles , as in many other respects , so principally in this , because they faile in this first point of wisedome , going on in their sinne without repentance . the fiue virgins in the gospell are for this very cause pronounced foolish , or fooles , because they provided not for the oile of faith , but did onely content themselues with shining lampes , that is , a naked profession of religion and vertue ; and for want of wisedome and prudence in this point , they were iustly depriued of accesse into the bedde-chamber . thus , the rich man , that had great reuenewes and abundance of wordly wealth , is notwithstanding termed by god himselfe a foole , because he gathered riches to himselfe and was not rich in god ; that is , he minded earthly things , and placed his cheife felicitie in vaine and transitorie riches , not once forecasting , how to come into the fauour of god , that he might be saued . to this rule i adde that , which paul by way of caueat commendeth to the ephesians , eph. . . take heede that ye walke circumspectly , not as vnwise , but as wise , redeeming the time . as if he should say , play the part of wise men ; take time while time serues , lay hold of the meanes of saluation , vse no delaies in heauenly matters , deferre not your repentance from day to day : for the daies are euill , and you may be surprized in your sinnes before you be aware . ii. rule . we must vse continuall watchfulnes against our enemies , but specially against our spirituall enemies . this watchfulnes our sauiour commandeth often in the gospel , but specially in mark. . . take heede , watch , and pray . . watch therefore , for ye know not , &c. , those things that i say vnto you , i say vnto all men , watch. and s. peter exhorteth in like manner , be sober , and watch : for your aduersarie the deuill as a roaring lyon , walketh about , seeking whome he may deuoure . . pet. . v. . now this dutie stands principally in two things . first , that we diligently obserue the danger , wherein we are , by reason of temptations . secondly , that we daily labour to search and finde out the secret counsells , practises , and enterprises of our enemies , and withall seeke to preuent them . to this purpose , we must watch against the corruptions of our hearts , the temptations of the deuill , and the day and houre of our death , that we be not found vnprepared . for our owne sinnes are many ; satan is strong and subtill in his suggestions , and temptations ; & death , though of all other things it be most certaine , and cannot be auoided , yet it is most vncertaine in regard of the time when , the place where , and the manner and kind , of what and how a man shall ende his daies . iii. rule . euery man must measure himselfe by his owne strength , and doe nothing beyond his abilitie . this rule is set downe , though expressed in other tearmes , rom. . . no man must presume to vnderstand , aboue that which is meete to vnderstand , but ought to be wise according to sobrietie , as god hath dealt to euery man the measure of faith . an example of the transgression of this rule , we haue in dauids three worthies , who brake into the host of the philistims , to fetch dauid the king water from the well of bethlem , . sam. . ● . which act of theirs , was a rash enterprise , and such a one , as dauid himselfe condemneth in that chapter , because they went beyond their strength , to encounter with a whole garrison of men , they beeing themselues but fewe , namely three in number . iv. rule . we must distinguish betweene the necessarie workes of our callings , that pertaine to vs , and other workes that are out of our callings , and pertaine not vnto vs : and we must doe the other , though we leaue these vndone . this rule is propounded in . the. . . medle with your owne businesse , that is , do the necessarie workes of your callings that belong to you , though you leaue the other for the time vndone . the contrary to it , is to liue or to behaue himselfe inordinately , . thess. . . and we haue an example of the transgression hereof in peter , ioh. . . whome when christ had commanded to follow him , he would needes aske him what iohn should doe ; christs giues him this answer , what is that to thee ? in which wordes , he teacheth that not onely peter , but also euery man must attend vpon the necessarie and proper workes of his owne vocation , and not deale with other mens businesse ; which because peter did , he is by that answer secretly repooued , and iustly condemned of curiositie in that behalfe . v. rule . we must put a difference betweene things honest and of good report , and things vnhonest and of bad report , and these we are to let passe , and onely to doe the other . phil. . . whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things pertaine to loue , whatsoeuer things are of good report , if ther be any vertue , if there be any praise , thinke on these things . to this may be added one caveat , that , of two euils which are both sins , we must not onely not chuse the les , but we are to chuse neither . for their damnation is iust , who affirme that men may doe euill , that good may come of it as the apostle saith , rom. . . vi. rule . things of profit and pleasure , must giue place to things that belong to vertue and honestie . this conclusion the light of nature teacheth . worldly men say , who will shew vs any good ? but dauids praier is , lord lift thou vp the light of thy countenance vpon vs , psal. . . godlines is the great gaine : therefore all gaine must giue place to godlines , . tim. . . vii . rule . we may not trust men vpon faire pretences , that they make vnto vs , without further triall . this point was practised by our sauiour christ , who , though many beleeued in his name , when they saw the miracles which he had done ; yet he did not commit himselfe vnto them , because he knew them all , ioh. . . and it is also verified by the common proverbe , first trie , and then trust . viii . rule . we must giue place to the sway of the times , wherein we liue , so farre forth as may stand with keeping faith , and a good conscience . we may not be temporizers , and change our religion with the times : but yet we may and must giue place to times , as we giue place to the streame , so that it be done with keeping of true religion , and good conscience . this rule was practised by paul , act. . . who liuing among the heathen , was constramed to speake as they , and therefore he saies , that he departed in a shippe to rome , whose badge was castor and pollux , act. . . againe , he was three yeares in ephesus an idolatrous place , where the great goddesse diana was worshipped ; yet in all that time he contained himselfe , and spake nothing in particular against diana , but onely in generall against false gods , saying , that they be no gods that are made with hands , v. . nay . alexander could not charge him with this , that he had in all that while , blasphemed their goddesse diana . paul therefore was faine to yeeld to the sway of those times , that so he might doe some good in ephesus by his ministerie . whereas , if he had spoken against diana directly , it had not bin possible for him , to haue done that good by preaching , which otherwise he did . againe , in the primitiue church , the apostles for the weaknes of the iewes , did yeelde to the vse of circumcision , and permitted abstinence from blood , and that which was strangled , &c. so farre forth , as it stood with pure religion , and good conscience : and if they had not so done , they should not haue wonne the iewes to the faith as they did . ix . rule . if we cannot doe the good things that we desire , in that exquisite manner that we would , we must content our selues with the meane ; and in things which are good , and to be done , it is the safest course to satisfie our selues in doing the lesse , least in ventring to doe the more , which cannot be , we grow to the extremitie , and so faile or offend in our action . it is a good and wise counsell of the preacher , to this purpose . eccl. . . be not iust ouermuch : and his meaning may be this ; be not too strict or curious , in effecting that which thou intendest , exactly , when thou canst not ; but rest contented in this , that thou hast done thine endeauour ; and take to the lesse , when the greater cannot be effected . in some countries , popish images erected in churches , doe stand vndefaced . the good desire of the people is , that they may be pulled downe ; but this cannot be brought to passe . what then are they to doe in this case ? they must not grow to extremitie , and pull them down themselues ; but they must intreat the lawfull magistrate for their remooueall , and pray to god , that he may be mooued so to doe ; and in the meane time , rest content with that they haue done , and waite the magistrates pleasure . in the iudiciall law , by reason of the hardnes of the iewes hearts , sundrie sinnes could not vtterly be taken away , as diuorcements , polygamie , vsurie . hereupon , the lord makes a law of toleration , without approbation ; and did not remooue them quite away , for that was not possible , in regard of man , for the time : but restrained the euill , that could not be quite off and abolished otherwise . and herein appeared the great wisdome of god , in making a law not to allow of , nor yet vtterly to take away , but to moderate the practise of these sinnes in the iewes , for the hardnes of their hearts . in like manner , in this our land there is the practise of vsurie , a sinne that cannot , nor euer shall be rooted out vtterly . for this cause , the states of this kingdome , haue out of their wisdome , prouided a law for the toleration thereof after a sort , and that vpon speciall cause . for if the magistrate should haue enacted a law vtterly to abolish it , it would before this ( in likelihood ) haue growne to great extremitie . the same was the practise of the apostles in their times , who yeelded to beare with the vse of circumcision for a time , when they could not otherwise vtterly cut it off . ii. question . whether a man may lawfully and with good conscience , vse pollicie in the affaires of this life ? ans. there be foure principall caueats , which beeing obserued , policie may be vsed , and is not against christian religion . i. nothing must ( in policie ) be said , done , or intended , to preiudice the truth , specially the truth of the gospell . ii. nothing is to be said done , or intended , against the honour and glorie of god , either in word , in deede , or in shew . iii. nothing must be wrought or contriued against iustice that is due to man. iv. all actions of policie , must be such as pertain to our calling , and be within the limits and bonds thereof . for if any action whatsoeuer , be done out of that calling wherein god hath placed vs , or at least be not answerable thereunto , though it be plotted and attempted in neuer so great wisedome and policie , it is vnlawfull and not warrantable . these caueats obserued , it is not vnlawful to vse that which we commonly call policie . and the reason is this : when any busines is to be done , we must make a twofold inquirie . first , into the thing to be done , whether it be good or badde , lawfull or not lawfull , commanded or forbidden . secondly , into our selues , whether the worke in hand be agreable to the calling of the doer , or answerable to that dutie , which he oweth to god and man. now because both these are grounded vpon the former cautions , therfore we conclude , that whatsoeuer busines is taken in hand , and not suted vnto them , it hath not good warrant , and so cannot be done with good conscience . yet for better clearing of this answer , let vs a little consider the scriptures , and the examples there recorded , touching this policie . in iosh. . . we shall finde that ioshua vseth martiall policie in the besieging of ai , placing one part of his armie in an ambush , and causing the other part to flie : for by that meanes , the men of ai comming out of the citie , and pursuing those that fled , the souldiors that lay in ambush , tooke the citie and destroied it . in . sam. . . dauid beeing to make warre against the philistims , asketh counsell of god , and god teacheth him policie ; he therefore in his owne example allowes policie ; and more especially those wise and prudent shifts in warre , which we call stratag●ms or policies of the field . we haue also the example of paul for this purpose , who act. . . faines himselfe to haue made a vowe to be a nazarite , that he might yeelde somewhat to the weakenes of the iewes , who were not sufficiently informed in the doctrine of christian libertie . this practise was warrantable , neither was it a sinne in paul : for he did it by the counsell of the church at ierusalem , v. , . and paul himselfe neuer made mention of this , as of a sinne , which he would vndoubtedly haue done , had it beene sinne againe , act. . . when he was brought before ananias the priest , and the councell at ierusalem , beeing in some danger , he vseth policie : for he pretended that he was a pharisie , and by that meanes raised a dissension between the pharisies and the sadduces . and this was no sinne in paul : for he spake no more but the truth , onely he concealed part of the truth . now if it fall out otherwise , that policie be vsed , and any of these foure caueats be not obserued , then it looses both the name and nature of true policie , and becomes fraud , craft , and deceit , and so is condemnable . example hereof we haue in dauid , . sam. . . who when he came to the court of achish king of gath , and saw himselfe in daunger , he faines himselfe madde . which though he did to saue his owne life , yet his poli●●e was not to be allowed of : for it tended to his owne disgrace , ( he beeing king of israel : ) and it was also dishonourable vnto god , who had appointed him to be the king of israel . againe , that which is commonly called the policie of machiavel , is here to be condemned . for it is not answerable to the cauears before remembred . besides that , it is not onely against the written law of god , but euen against the law of nature . and the very foundation . thereof , standeth onely in the practise of lying , swearing , forswearing , in fraud , deceit , and injustice . chap. iii. of questions concerning clemencie . clemencie or meekenes , is a vertue , that serues to moderate wrath and reuenge . touching clemency there be three questions . i. how a man is to carrie himselfe , in respect of iniuries and offences done vnto him ? ii. when anger is a sinne , and when not ? iii. how a man should remedie his rash and vniust anger ? i. question . how may a man carrie himselfe , in respect of iniuries and offences done vnto him ? aus . that a man may behaue himselfe so as becommeth a christian in these cases , he must in the first place , inquire into the nature and qualitie of the wrong done . now , offences that are done to vs by others , are of three sorts . the first sort , and the least are , when some things are done to vs , that do onely displease vs , but bring no losse or hurt to vs. these be light offences ; and of this kind are common infirmities , as hastinesse , teastinesse , frowardnesse , slownesse and dulnesse of nature ; of this kind also , are reproches of vnskilfulnesse , ignorance , basenes , pouertie and such like . the first degree then of clemency is , not so much as to take notice of these sleight offences ; but to let them passe , and burie them in obliuion . salomon saith , a mans vnderstanding deforreth his anger , and it is his credit to passe by an offence , pro. . . his meaning is , that when small offences are done , which cannot be avoided , then in discretion a man should with hold his anger , and not take notice of them , but passe by them and let them goe : for this shall be a farre greater ornament vnto him , then if vpon the deede done , he should haue hastily proceeded to reuenge . the second sort of offences , are small iniuries , such as doc not onely displease vs , but with all bring some little hurt to vs , either in our goods , life , or good name . now , the second degree of meekenes is , to take notice of these , but withall to forgiue them and put them vp . the reason is , because alwaies greater care must be had of peace and loue , then of our owne priuate affaires . read the practise hereof , ioh. . . it was obiected to christ wrongfully , that he was a samaritane , and had a deuill . christ takes knowledge of the wrong , and saith , you haue reproched me ; but withall he puts it vp , onely denying that which they said , and clearing himselfe , i haue not a deuill , but i honour my father . dauid had receiued great wrong , at the hands of ioab and shimei , as appeares in the historie of his life ; but principally , when he came first to be king of israel , a. sam. . and yet he takes not a hastie course , presently to be reuenged vpon his adversaries : but proceedes in this order . first , he takes notice of the fact , and commits his cause to god , ver . . and then afterward , as opportunity serued , gaue the parties their iust desert . the reason was , because beeing newely invested in the kingdome , his adversaries were strong , and himselfe weake , euen by his owne confession , & therfore not able at the first , to redresse the iniury done vnto him . but when he had once established himselfe , then he doth not onely beginne , . sam. . . but proceedes to full execution of punishment vpon them , as we read . king. . ver . . . . . the third sort of wrongs , are greater iniuries ; such as are not onely offensiue to our persons , but withall doe preiudice our liues , and bring a ruine vpon our estates , both in goods and good name . these are the highest degree of iniuties , manifested in open and apparent wrongs . and therefore answerable to them , is required the third and highest degree of clemencie , which stands in three things . first , in taking notice : secondly , in forgiuing them : thirdly , in a iust and lawfull defending our selues against the wronging parties . this is the summe and substance of the answer . for the better conceiuing whereof , sundry questions are further to be propounded and resolued . first in generall ; it is demanded , how a man should and ought to forgiue an iniurie ? ans. in forgiuenes there be foure things . the first is forgiuenes of reuenge , that is of requiting euill for euill , either by thought word or deede . this must alwaies be practised . for vengeance is not ours , but the lords , and great reason then , that we should euermore forgiue , in regard of reuenge and hatred . this the apostle teacheth , when he saith , . cor. . . loue is not provoked , it neuer thinketh , much lesse speakes or does , evill . the second is forgiuenesse of priuate punishment ; which is , when men returne punishment for iniuries done , in way of requitall ; and this must alwaies take place with vs , because as vengeance it selfe , so also punishmēt in way of revenge , is gods alone . the third is , forgiuenesse of iudgement , when we iudge an inurie done to be an iniurie . this iudgement we are not bound to forgiue vnto men . for we may with good conscience , iudge a sinne and a wrong to be as they are . and yet notwithstanding , if a man make satisfaction for the wrong done , then there ought to be forgiuenes , even in regard of iudgemen . the fourth is forgiuenesse of satisfaction . this we are not alway bound to remitte , but we may with good conscience , alway require satisfaction where hurt is done . secondly , for the further clearing of this generall question , we are to answer some particular cases vsually propounded in the liues of men , and namely fiue . i. whether a man may defend himselfe by law ? ii. how he may defend himselfe by law ? iii. whether a man may defend himselfe by force ? iv. how ? v. whether a man may defend himselfe by combate ? i. case . whether a man may , with good conscience and a meeke spirit , defend himselfe by law , for wrongs that are done vnto him ? i answer affirmatively : a man may , with good conscience , defend himselfe against great iniuries , by the benefite of lawe . for magistracie is gods ordinance , for the good of men . rom. . . and therefore men may vse the benefite of the authoritie , iudgement , and iurisdiction of magistrates , without breach of conscience . again , it is the expresse lawe of god , that when a false witnesse riseth vp against a man , to accuse him of a trespasse ; that both the accuser and the accused , should stand before god , that is , before his preists and iudges for the time beeing , and haue remedie at their hands . an example of which iudiciall defense , we haue in paul , who in case of wrong , makes his appeale to the iudgement seate of rome . act. . . but it is alleadged out of scripture , to the contrarie , luk. . . to him that smiteth thee on the one cheeke , offer also the other , mat. . . if any man will sue thee at the law , and take away thy coate , let him carry thy cloake also . ans. these places are spoken of priuate persons , that want the defense and assistance of the publicke magistrate ; and such must rather suffer wrong vpon wrong , blow vpon blow , and losse vpon losse , then right their owne wrongs , by reuenging themselues . againe , it is obiected , that paul saies , lawing is a fault , . cor. . . there is vtterly a fault among you , because ye goe to law one with an other , &c. ans. we must distinguish between things themselues , and the manner of doing them . when paul saies , it is a fault , he condemneth not lawing absolutely in it selfe , but the corinthian manner of going to law : which was this . first , they went to law with scandall , before the tribunalls of heathenish and vnbeleeuing iudges , and so made the gospell to be slandered and reproched . secondly , they went to law vpon light causes , and for small iniuries , which they might well haue put vp , & easily brooked . thirdly , in lawing they fell into rash and violent passions of rage , and enuie , so as they could not temper themselues , but must needes goe to law in the first place ; which should rather haue been the last and the desperatest remedie of all . and this bad manner of suing one another at the law , is it which paul rebukes as a fault . and it is to be obserued , that paul notes their fault by a word , that signifies * weakenesse or impotencie of their affections , whereby it came to passe , that being ouercome by the strength of their owne desires , vpon iniuries offered , they were vnable to beare them in any degree of christian moderation , and there vpon hastily proceeded to the courts of heathen iudges , for determination of controversies and contentions among them . it is further alleadged , that when a man is any way wronged , it is gods will it should be so , and therefore he ought not to seeke redresse , but to rest himselfe in the will , of god. ans. it is gods will we should haue diseases , and yet it is no lesse his will , that we should vse good means to be cured of them . so is it in wrongs and iniuries done vnto vs. as his will is , we should be afflicted , so also hath he willed our deliuerance , by such meanes , as himselfe hath appointed . but our sauiour would haue his disciples , to be as sheepe among wolues , and therefore we ought to endure all wrongs without reuēge . for the sheepe takes all wrongs , and doth not so much as defend it selfe against the woolfe . ans. so christ commandeth , that we should be simple as doues , matth. . . and yet withall , he commandeth vs to be wise as serpents , to defend our owne heads , and to saue our selues . lastly , it is alleadged , . cor. . . that loue seekes not her owne : therfore loue must not defend her selfe . ans. loue doth not so seeke her owne things , as that shee neglecteth the good of others ; but seeking her owne , shee seekes the good of all . and this practise is not against , but according to the law of charitie . ii. case . how is a man to defend himselfe by law ? ans. for the resoluing of this question , we must take two rules . the first is this . we must first trie all meanes , and vse all remedies that may be , before we vse the remedie of law. it is our sauiours direction , matth. . . agree with thine aduersarie quickely , while thou art in the way , that is , before the controuersie be ended by order of law . againe , matth. . . if thy brother trespasse against thee , goe and tell him his fault betweene thee and him alone . and saint paul in this case , prescribes a course to be taken before-hand ; namely , first to beare and suffer as much as may be , . cor. . . why rather suffer ye not wrong ? why rather sustaine ye not harme ? then , if bearing will not ende it , to commit our cause to priuate arbitrement , of one or two , v. . is it so that there is not a wise man among you , no not one that can iudge betweene his brethren ? law is to be vsed in this case , as the physitian vseth polson , and that is , onely in desperate cases . the second rule is , that our patient mind must be made knowne to all men , phil. . . in taking the benefit of law , we are to vse great moderation of mind , and that in three respects ; before we goe to law , in lawing , and when the suit is ended . the moderation of mind , before the beginning of suits in law , stands in three things . first , we must consider , that all iniuries whatsoeuer they be , doe befal vs by the prouidence of god , and that for our sinnes . vpon which consideration , we ought to submit our selues to gods will , to obey him , to arme our selues with patience , and to lay aside all anger , enuie , malice , and impatience . secondly , we must consider before-hand , that courts of iustice , are the ordinance of god , in which it pleaseth him to testifie his presence , iustice , and goodnes ; and vpon this ground , we shall be mooued to depart with our owne right , and to yeeld our selues , and all the right we haue , into the hands of god , in the vse of the meanes appointed ; in the meane time depending on him by faith , for the issue and euent of our suit . and hence ( by the way ) it appeares , that few or none doe vse this ordinance of god , as they ought ; because the greater sort of men , that commence suits in law , doe not consider either the nature , or ende of ciuill courts . no man ordinarily will yeeld a haire of his right , but euery one sixeth his eyes wholly , vpon the euent of his action by extremitie of law : and so swarueth from that christian moderation , required by the word of god in this case . thirdly , we must set down with our selues , lawfull and iust endes of our actions , not vniust and vnlawfull . these iust endes are ; first , gods glorie in the execution and manifestation of iustice : secondly , the honest defence of our owne right : thirdly , publike peace : fourthly , the amendment of disordered persons , and not the defamation or hurt of any man. the moderation of the mind in lawing , stands in these particulars . . in seeking after peace to the vtmost , rom. . . if it be possible , as much as in you is , haue peace with all men . . in loue of our enemies , with whom we are at controuersie in law . . in neither vsing nor shewing extremitie in our proceedings , matth. . . matth. . . after that the suit is ended , the moderation of our mindes must be expressed , by our behauiour , in regard of the euent of our action . for if the law goe with vs , we are to giue god thankes for the manifestation of his iustice , in the course taken . if on the otherside it goe against vs , we may not rage or be discontentedly grieued , but commend our cause quietly to god , and accuse our selues for our owne sinnes , and say with dauid , righteous art thou , o lord , and iust are thy iudgements . psal. . . iii. case . whether may a man defend himselfe by force , when he is wronged ? ans. in some cases , he may lawfully defend himselfe by force . reasons . first , because the gospel doth not abolish the law of nature , nor the positiue lawes of all countries , but it doth establish them . now , it is the law of nature and nations , that a man may defend his life and health , in some cases , vpon iust occasion . secondly , this is gods law , exod. . . if a theefe be found breaking vp a house , and be smitten that he die , no blood shall be shed for him . abraham was a stranger in the land of sodom , and yet he reskued his brother lot , and recouered all his substance that he had lost , by force & armes , gen. . . and his action was approoued of god. for melchisedeck met him , at his returne from the slaughter of the kings , and blessed him . yea and blessed god for his deliuerance , v. . . againe , in some cases , a man may giue his life for his brother . so saies s. iohn , . ioh. . . we ought also to lay downe our liues for the brethren . iv. case . when may a man defend himselfe by force ? ans. not alwaies and vpon euery occasion , but onely in these cases . first , when violence offered is so sudden and vnexpected , that when it comes , there can be no escape , either by yeelding , or by flying , or by some suffering . secondly , when the violence offered is open and manifest , so as there is no other way to reskue our selues , but by striking or killing . thirdly , when violence is offered , and the magistrate absent ; either for a time , and his stay be dangerous , or altogether , so as no helpe can be had of him , nor any hope of his comming . in this case , god puts the sword into the priuate mans hands . fourthly , when the defense is iust , and done in a right manner . a iust defense stands in these things . i. it must be done incontinent and forthwith , so soone as euer violence is offered . for if there be delay , and it come afterward , it looses the name of a iust defense , and becomes a reuenge , arising of prepensed malice , as the lawyers vse to speake . ii. there must be an intention , not to reuenge principally , or to kill , but onely to defend himselfe . iii. there must be a iust and equall proportion of weapons ; therefore it is no iust defence to shoote a naked man through with a musket , or other peece of ordinance , when he offers violence . v. case . whether a man may reskue himselfe or others by combate ? ans. it hath beene of ancient times , an vsuall manner of defence in some countries , that in case of difference , betweene people and people , in matters of weight , two men should be chosen out among the rest , who by fighting hand to hand , and killing one an other , should ende the controuersie . but this way of defense , how auncient so euer it be , is vtterly vnlawfull . reasons are these . first , it is the expresse commandement of god , thou shalt not kill . in which , all priuate men are forbidden to kill or slay , but in the case of iust and necessarie defense . secondly , we may not hazard our liues , without some speciall warrant frō god : if we doe , it is a flat tempting of god : and this is done in euery combate . thirdly , if magistrates will permit such fights as this is , then they are bound to defend and saue the life of the innocent . for by such permission , oftentimes innocent blood is shedde , and the more harmelesse partie goes by the worst . but it will be , and is obiected . first , that a combate is a triall of innocencie . ans. it is not so . for he that is stronger vsually ouercomes in the combate , not he that hath the more righteous cause . againe , there be other meanes to trie a truth , besides this ; as by examination , and by oath . lastly , triall by the combate , is of the same nature with the triall of a murtherer by the bleeding of a corpes touched , or handled , which is very doubtfull , and of all other most vncertaine , secondly , it is alleadged , that if a man take not a chalenge , he is disgraced for euer . ans. there is no warrant in gods word , for a priuate man to accept a chalenge . nay , it is rather flat against the word . for god saies , reuenge is mine . the priuate man saies the contrarie , the wrong is mine , and i will be auenged of him that hath done it . again , it is better for any man , to indure a little reproch with some men , then to loose or hazard his life . thirdly , it is obiected , that the philistims offered to trie the victorie by a single combate with the israelites , and appointed goliah ( on their side ) to giue the chalenge ; and that dauid ( on the israelites side ) accepting the chalenge , encountred with him , and had good successe . it may seeme therefore , that combates are lawfull .. for it is better that one man should perish in warre , then that a whole armie should miscarie . ans. that was a speciall and extraordinarie example of triall , and dauid was a champion in that fight , not by ordinarie appointment , but by extraordinarie prophetical instinct of gods spirit . againe , in warre , though there be lesse danger in hazarding one mans life , then a whole armie : yet a good & iust cause is to be maintained , with all the strength that may be made , and not to depend vpon the power and courage of one man , who , in probability , vnlesse he be supported by speciall calling and assistance from god , may be ouercome and loose the victorie . fourthly , it is alleadged , that an armie may fight against an army therfore one man against an other . ans. the reason is not alike . for warres and armies are gods ordinances , and so are not combates ; and it is not gods will , that men should deuise and establish new waies and meanes of triall , not allowed by his word , but rather rest content with that he hath appointed . fiftly , ionas did hazard his life , by casting lots ; therfore a man may by combate answ. to say that ionas did put his life in hazard by lottes , is an vntruth . for there was onely a coniecturall triall made , who should be the cause of the present danger . and when the lot fell vpon him , he was not cast into the sea by the lotte , but by his owne advise and counsell . againe , the casting of ionas into the sea , did not befall him by lotte , but by his owne voluntarie resignation of himselfe , into the hands of god ; willingly vndergoing it , as a iust punishment of the neglect of his calling ; which himselfe confessed in these words , for i acknowledge , that for my sake the great tempest is vpon you , ion. . . sixtly , moses and the egyptian fought a combate , and moses slew him . ans. moses took vpō him publike revenge in this action , as a magistrate , and not priuate , as a priuate man. for though as yet , his calling was not fully manifested to his brethrē , yet the truth is , god had called him to be their deliuerer out of the hands of the egyptians ; and this very action was a signe of their deliuerance , which was to come to passe afterward . it was ( i say ) a signe , thus ; as he defended his brother and avenged his quarrell vpon the egyptian , so in time to come the lord would by his hand , giue them full freedome and deliuerance from the tyranny of pharaoh , and all his and their enemies , act. . . beeing then a publicke person , his example can prooue nothing for this purpose . ii. question . when anger is a vertue , and so , good and lawfull , and whē it is a vice , & consequētly euill and vnlawfull ? this question hath two distinct parts : of which i will speake in their order . sect. . the first part is , when anger is a vertue & lawfull ? for answer hereof , we must vnderstand , that in iust and lawfull anger , there be three things ; a right beginning or motiue ; a right obiect ; and a right manner of beeing angry . to the right beginning of anger , three things are required . first , that the occasion of anger be iust and weightie , as namely , a manifest offence of god. take an exāple , or two . moses in sundry places , is said to be angrie , & the occasions of his anger were great , as appeares in the particulars . first , because some of the israelits , against gods commandement , had reserued manna till the next day , exod. . . again , he was angrie , because the israelites had tempted god , in worshipping the golden calfe , exod. . . in numb . . . moses againe is wroth , because coreh , dathan , and abiram rebelled against him , and in him against god. phinees , numb . . . . is said to haue beene zealous , that is , angry for god : the occasion was , because the israelites committed fornication with heathenish women . dauid in like manner , . sam. . , . was angrie vpon this occasion , because ammon his sonne had deffoured his sister thamar . elias is angry , . king. . v. . and why ? because the israelites forsooke the conenant of god , cast downe his altars , and had slaine his prophets with the sword . nehemias , chap. . ver . . is very angrie , because the israelites oppressed one another with vsurie , and other kinds of exactions . ieremic also , chap. . . was angrie for this , because the israelites were of vncircumcised hearts & eares , and the word of the lord was vnto them as a reproch , & they tooke no delight therein . secondly , it is required , that anger be conceiued vpon counsell and deliberation , pro. . . establish thy thoughts by counsell . if thoughts must be established by counsell , then the affections , & so our anger also . and the apostle saith , iam. . . be slow to wrath . now the reason is plaine ; counsell ought to be the foundation of all our actions , and therfore much more of our affections , which are the beginnings of our actions . thirdly , iust and lawful anger must be kindled and stirred vp by good and holy affections , as namely , by desire to maintaine the honour and praise of god , by the loue of iustice and vertue , by hatred and detestation of vice , and of all that is evill . one saith well to this purpose , that anger must attend vpon vertue , and be stirred vp by it against sinne , as the dogge attends vpon the sheepeheard , and waites vpon his eie and hand , when to follow him , and when to pursue the wolfe . the second thing in good anger , is a fitte obiect or matter to worke vpon ; touching which , two thing must be remembred . first , we must put a difference betweene the person , and the offence or sinne of the person . the sinne of the person is the proper obiect of anger , and not the person , but only by reason of the sinne . thus dauid saies of himselfe , that he was consumed with anger , not because the men with whome he was angrie , were his enemies , but because they kept not gods law , psal. . . thus moses was angrie at the idolatrie of the israelites , wherewith they had sinned against god fourtie daies togither ; & yet he praies earnestly vnto god , for their persons , as we read , exod. . but it is alleadged to the contrarie , that dauid directs his anger against the persons of his enemies , especially in psal. . answ. first , prophets ( as hath beene saide heretofore ) were endued with a speciall measure of zeale ; and their zeale was a pure zeale , taken vp specially for the glorie and honour of god ; but our zeale against our enemies , is commonly mixt with hatred , enuy , and selfe-loue , therefore we must not , nay we cannot follow their examples . secondly , imprecations vsed by dauid , were predictions rather then praiers : for he rather foretold in them what should come to passe , then prayed that it might come to passe . thirdly , dauid in his imprecations , accurseth not his owne priuate enemies , but the enemies of god , and not al them , but such onely as were incurable : for by the spirit of prophecie , he knew the state of those , against whome he did pray , so doe not we . secondly , we must put a difference betweene the cause and offence of god , and the cause and offence of man● . now iust anger must be directed against persons , for the offence of god properly , and not for priuate offence , but onely so farre forth , as it tendeth to the offence of god. thus mi●iam and aaron murmured against moses , because he had married a woman of aethiopia . but this was onely a priuate offence , and therefore moses behaued himselfe meekely towardes them , numb , . . the third thing in good anger , is the right manner of conceiuing it . wherein these cautions are to be obserued . first , that our anger be mixed and tempered with charitie and loue . it is the propertie of god himselfe , in wrath to remember mercie , hab. . . and herein we must be like vnto him . this was moses his practise , who out of his loue praied for those , with whome he was angrie , exod. . secondly , anger against any offence , must be mixed with sorrow for the same offence . thus christ was angrie with the iewes , but withall he sorrowed for the hardnes of their hearts , mark. . . the reason hereof is this . in any societie whatsoeuer it be , if one member sinneth , the sinne of that one member , is the punishment of the rest that be in that societie ; euen as it is in the bodie , if one part be affected and ill at ease , the rest will be distempered . paul saies of himselfe , that he was afraid , least when he came to the corinths , god would humble him for their sinnes , . cor. . . againe he teacheth , that those which are fallen into any fault , must be restored by the spirit of meekenes , because we our selues are subiect to the same tentations , gal. . . and in this regard , he would haue men to mourne with them that haue in them the cause of mourning , rom. . . thirdly , iust anger must be contained within the bounds of our particular calling , and civill decencie ; that is , so moderated , as it makes vs not to forsake our duties which we owe to god and man , nor breake the rules of comlines . thus iacob was angrie with laban , and yet he speakes and behaues himselfe as a sonne to his father , euen in his anger , gen. . . ionathan was angrie with saul his father , and yet he withdrawes not any reuerent or dutifull respect from him , . sam. . sect. . the second part of the question is , when anger is a vice and vnlawfull ? ans. it is a sinne in fiue regards , contrary to the former . first , when we conceiue it without counsell and deliberation . this rash , hastie , sudden and violent anger , is condemned by our sauiour christ , mat. . . whosoeuer is angry with his brother vnaduisedly , shal be culpable of iudgment . secondly , when it is conceiued for no cause , or for a light or trifling cause . prou. . . loue couers a multitude of sinnes . therefore euery light offence , must not be the cause of open anger . prov. . . it is the glory of a man to passe by some infirmities . eccles. . . take not notice of all the words that men speake , no not of all those which seruants speake vnto their masters . besides that , causelesse anger is many times forbidden in the scripture . and paul saies , that loue is hardly provoked , because it will not be mooued to conceiue hatred , but vpon weightie and important causes , . cor. . thirdly , when the occasion is iust , yet the measure of anger is immoderate . eph. . . be angry , & sinne not ; and if by infirmitie thou fall into it , let not the sunne goe downe vpon thy wrath . the reason is added in the next words , giue not place to the deuill ; because he is alwaies at hand to inflame the affection , as he did sauls , who therefore in his rage , would haue killed him that was next him . fourthly , when it makes vs to forget our dutie to god or man , and to fal to brawling , cursing , and banning . thus was shemei angry , when he railed vpon the king and flung stones at him and his seruants , giuing him bad and vnreuerent tearmes , and calling him a man of blood , and a man of belial . . sam. . . . . thus did the disciples forget their dutie of loue vnto their brethren , and in anger desired that fire might come down from heauen , and destroy the samaritanes , luk. . . thus the iewes , in vndecent and vncharitable manner , gnashed with their teeth at steven , act. . . and saint paul saies , that the fruites of wicked anger , are clamors , and crying speeches between person and person in their fury , eph. . . and thence it is , that we find balaam in his anger , to haue beene more void of reason then his asse , numb . . . fistly , when we are angrie for priuate respects concerning our persons , and not concerning the cause of god. thus cain is said to be exceeding wrothe , and to haue his countenance cast downe , onely vpon a priuate respect , because he thought his brother abel should be preferred before him , gen. . . thus saul was wrath with dauid , taking himselfe to be disgraced , because the people ( after the slaughter of the philistimes ) ascribed to dauid ten thousand , and to him but a thousand . . sam. . . in like manner he was angrie with ionathan , for his loue that he bare to dauid , and for giuing him leaue to goe to bethleem , . sam. . . thus nebuchadnezars wrath was kindled against the three children , because he tooke himselfe to be contemned of them , dan. . . thus haman . meerely in regarde of priuate disgrace , growes to great indignation against mordecai , esther . . v. . thus asa was angry with the prophet hanani , because he thought it a discredit to him , to be reprooued at his hand , . chron. . . and in this sort , were the iewes filled with wrath at christs reproofe , luk. . . shewing thereby , as it is truly expounded by the commenter , that they were very hotte in their own cause , and not in the cause of god. iii. question . what is the remedie of vniust anger ? ans. the remedies thereof are twofold . some consist in meditation , and some in practise . sect. . the remedies that stand in meditation , are of three sorts ; some doe concerne god , some our neighbour , and some our selues . the meditations cōcerning god ; are specially sixe . i. meditation . that god by expresse cōmandement forbiddes rash and vniust anger , and commandeth the contrarie , namely , the duties of loue . read for this purpose , mat. . . . where we may obserue three degrees of vniust anger . the first whereof is , that which is inwardly conceiued , and not outwardly shewed . the second , when vniust anger shewes it selfe by signes of contempt , as by snuffing , rushing , changing and casting downe of the countenance . the third , is railing ( thou foole ) which is culpable of gehenna fire , the highest degree of punishment . now all these three degrees are murther ; and the punishment of a murtherer is , to be cast into the lake of fire , rev. . . againe , christ commandeth vs to reward good for euill , to blesse them that curse vs , and to doe good to thē that hate vs , if we will be the children of our father which is in heauen , mat. . . and s. paul wisheth vs , to ouercome evill with goodnes , rom. . . ii. meditation . that all iniuries which befall vs , doe come by gods providence , whereby they are turned to a good ende , namely , our good . thus david saith , that god had bidden shemei to curse him , . sam. . . and this was the ground of christs reproofe of peter , shall i not , ( saith he ) drinke of the euppe which my father hath giuen me to drinke of ? ioh. . . iii. meditation . god is long-suffering , even towards wicked men ; & we in this point must be followers of him . in regard of this , god is said to be mercifull , gracious , slow to anger , abundāt in goodnes & truth , exod. . . hence it was , that he spared the old world yeres , ● . pet. . . he spared the israelits , after their idolatrie , yeres , ezek. . . besides this , we haue example of the lowlines & long suffering of christ , who saith , matth. . . learne of me , for i am humble and meeke : and of whome it is said , . pet. . . when he was reuiled , he reuiled not againe , when he suffered , he threatned not , but committed his cause to him that iudgeth righteously . nowe because some may haply say , that these examples of god and christ , are too perfect for man to followe , who cannot imitate god in all things ? therefore besides them , consider further the examples of some of the seruants of god. moses , when the people murmured at him , did not answer them againe by murmuring , but cried vnto the lord , what shall i doe to this people ? for they be almost readie to stone me , exod. . . and steuen , when he was stoned , praied for his enemies , lord , lay not this sinne to their charge , act. . . iv. meditation is , concerning the goodnes of god towards vs ; an argument whereof is this , that he doth euery day , forgiue vs farre more offences , then it is possible for vs to forgiue men . v. meditation . all reuenge is gods right , and he hath not giuen it vnto man. rom. . . vengeance is mine , i will repay , saith the lord. and man by reuenging his own quarell , makes himselfe both the iudge , the witnesse , the accuser , and the executioner . vi. meditation is , touching christs death . he suffered for vs the first death , and the sorrowes of the second death ; much more then ought we at his commandement , to put vp small wrongs and iniuries without reuenge . his commandement is , resist not euill , but whosoeuer shall smite thee on the right cheeke , turne to him the other also , matth. . . againe , destroy not him with thy meate , for whome christ died , rom. . . the meditations concerning our neighbour , are two . the first , is the condition of him , with whome we are angrie , namely that he is a brother . let there be no strife betweene me and thee , for we are brethren , gen. . . againe , he is created in the image of god ; we must not therefore seeke to hurt or destroy that image . the second is , concerning that equitie which we looke for at the hands of all men . if we wrong any man , we desire that he would forgiue vs : and therefore we must forgiue him the iniurie that he doth vnto vs , without vniust anger . this is the very law of nature , whatsoeuer ye would that men should doe vnto you , euen so doe you vnto them , matth. . . meditations concerning our selues , are sixe . first , he that conceiueth rush anger , makes himselfe subiect to the wrath of god , if he cherish the same without relenting . matth. . . if ye doe not forgiue men their trespasses , no more will your father forgiue you your trespasses . and , matth. . . iudge not , that ye be not iudged . yea , when we pray to god to forgiue vs , and doe not resolue to forgiue our brethren , we doe in effect say , lord condemne vs , for we will be condemned . secondly , we are commanded to loue one another , euen as christ hath loued vs , eph. . . it is the propertie of loue , to suffer , and to beare , and not to be prouoked to anger , . cor. . and it is a marke , whereby gods children are discerned , from the children of the deuill , that they loue their brethren , . ioh. . . thirdly , we are ignorant of mens mindes in speaking and doing : we know not the manner and circumstances of their actions . and experience teacheth , that much anger comes vpon mistaking and misconstruing them . whereas contrariwise , if they were throughly knowne , we would not be so much incensed against men , as commonly we are . fourthly , in rash anger , we can doe no part of gods worshippe that is pleasing to him . we cannot pray : for he that praies , must lift vp pure hands without wrath , . tim. 〈◊〉 . . we cannot be good hearers of the word : for s. iames wisheth vs to be swift to heare , and slow to wrath ; because the wrath of man doth not accomplish the righteousnes of god , iam. . , . fiftly , we must consider what are the fruits and consequents of vniust anger . for first , it greatly annoies the health . it annoies the braine , and pulses ; it causes the gall to flow into the stomacke and the bowells ; it killeth and poisoneth the spirits ; and it is the next way to procure distemper of the whole bodie , and consequently losse of health . secondly , it makes a man captiue to the deuill , eph. . . which we see to be true in sauls example , who beeing a man full of wrath , and giuing place to his owne rage and furie , an euill spirit entred into him by the iust iudgement of god. sixtly , we must consider the causes of vniust anger . it is commonly thought , that anger is nothing but the flowing of choler in the gall , and in the stomacke . but the truth is , anger is more then choler . for it riseth first , of a debilitie of reason and iudgement in the minde . secondly , from euill affections ; as from enuie , and selfe-loue . thirdly , from the constitution of the bodie , that is hote and drie . againe , we read in histories , that men hauing no gall , haue notwithstanding beene full of anger : and choler indeede is a furtherance , but no cause of anger . sect. . the remedies of vniust anger that stand in practise , are especially fiue . the first is , in the time of anger to conceale the same ; both in word and deede . the indignation of a foole ( saith salomon , prou. . . ) will be knowne the same day ; but the wise man couereth his shame : that is , he restraines his anger , which if it should presently break forth , wold be a reproch vnto him . answerable to this notable speech of salomon , was the wise counsell of * ambrose to theodosius ; that after sentēce giuen , he should take daies respite before execution . and not vnlike hath been the practise of the very heathen in their time . socrates said , i had beaten thee , but that i was angrie . a●●enodoru● gaue augustus this rule , that when he was angrie , he should first say ouer the whole alphabet , before he put in execution his anger . secondly , we must depart from them with whō we are angry . for this affectiō is as a fire ; take the matter away from fire , and it will cease to burne ; so let a man depart , and employ himselfe ( for the time ) some other way , and he shall soone cease to be angrie . thus did ionathan depart out of his fathers presence , . sam. . . abraham in his anger withdrew himselfe from lot , gen. . iacob in wrath departed from esan , gen. . , . thirdly , we must auoide the occasions thereof ; as contentions , and contentious persons . doe nothing through contention , phil. . . make no friendship with an angrie man , neither goe with a furious man , least thou learne his waies , and receiue destruction to thy soule , prou. . . we must , for this purpose , be carefull to auoid all meanes , that may serue to further the heate of the temperature of such a bodie , as is apt and disposed to this vnruly passion . fourthly , we are to consider that we sinne against god , not once or twise , but often , yea euery day , and therefore the course of our anger must be turned against our own selues , for our sinnes . for this is one propertie of true repētance , to work in vs a reuenge vpon our selues , in regard of our sinnes committed against god , and our brethren . . corinth . . . fiftly , we must accustome our selues to the daily exercises of inuocation of the name of god , for this end , that he in mercie would mortifie all our affections , especially this corrupt & violent affection of vniust wrath . and this must we doe , as at all times , so then especially ; when anger is creeping vpon vs. it will be saide of some ; our anger is violent , and comes vpon the sudden , and therefore these remedies will doe vs no good . ans. such persons , when their mindes be quiet , must often read and meditate of the foresaid remedies , and by this meanes they shall be able to preuent hastines . but what if we be ouertaken with anger , what must we then doe ? ans. if thou fall into it through infirmitie , yet remember thy selfe , let not the sunne goe downe vpon thy wrath , eph. . . consider with thine owne heart , that anger is as a poison ; if a man drinkes poison , he must not suffer it to rest , and flow into the bodie & veines , but with all speede must purge it out ; and so must anger be dealt withall , whēsoeuer we are ouertaken with it . chap. iiii. of questions concerning temperance . temperance is a vertue , that moderateth appetite or lust . and this moderation of appetite , stands in foure things . i. in the vse of riches . ii. in the vse of meat and drinke . iii. in the vse of apparell . iv. in the vse of pleasures ; wherein recreations are to be considered . sect. . concerning the moderation of appetite in the vse of riches , there are two maine questions . i. question . how farre a man may , with good conscience , proceed in the desiring and seeking of riches ? the answer of this question is the rather to be considered , because this doctrine rightly conceiued and vnderstood , serues greatly for the direction of the whole course of our liues vnto the ende . here therefore i will first set downe the ground of the answer , and then the answer it selfe . the ground of the answer , i propound in fiue rules . i. rule . we must consider , that riches and goods , are of two sorts : some are necessarie , some are more then necessarie , which the scripture calls abundance . goods and riches are two waies necessarie ; necessarie to nature , or necessarie to the person of a man. goods necessarie to nature , are those , without which nature and life cannot be well preserued ; and these are most needefull . necessary in respect of a mans person , are those goods , without which a mans state , condition , and dignitie wherein he is , cannot be preserued . now riches more then necessarie ; i terme those , without which both the life of man , and his good estate , may well be preserued . and whatsoeuer is besides them , is necessary . for example . to the calling of a student , meat , drinke , and cloth , are necessarie in respect of nature ; besides these , other things , as bookes , and such like , are also necessarie for him , in respect of his condition and place . ii. rule . things and goods , are to be iudged necessarie and sufficient , not by the affection of the couetous man , which is vnsa●●able , but by two other things ; the iudgement of wise and godly men , and the examples of sober and frugall persons . iii. rule . we must not make one measure of sufficiencie of goods necessarie for all persons ; for it varieth , according to the divers conditions of persons , & according to time and place . more things are necessarie to a publicke man , then to a priuate ; and more to him that hath a charge , then to a single man. iv. rule . that is to be iudged necessarie , which in some short time to come may be needefull , though it haue no present vse . for example ; the dowrie that a father giues to his daughter at the day of mariage , though it be not presently needefull , yet because in short time it may be necessarie , therefore it is to be reputed amongst necessarie goods . v. rule . we our selues doe often erre in iudgement , in determining of things necessarie and sufficient for our selues : & therfore when men seeke things competent & necessarie , they must alwaies pray to god , to giue them that , which he knowes in his wisdome , to be meete and necessarie , not prescribing a measure vnto him . i come now to the answer of the question , which is twofold . the first is this . man may with good conscience , desire and seeke for goods necessarie , whether for nature , or for his person , according to the former rules ; but he may not desire and seeke for goods more then necessarie ; for if he doth , he sinneth . the reasons of this answer are these . first , deut. . . . the commandement is giuen to the king , that hath most neede of abundance , that he should not multiply his horses or his siluer or his gold . that which the king may not doe , the subiects ought much lesse to doe ; & therfore they are not to multiply their goods . for this cause it is a great fault in subiects , remaining ( as they be ) subiects , to seeke to attaine to the riches of princes . againe , paul saith , . tim. . . hauing foode and raiment , let vs be ther●ith content . besides that , in the petition , giue vs this day , &c. we craue but onely bread for our substance , that is meete to preserue vs for nature , in that calling wherein we serue god day by day . the prayer of agur is , that god would giue him foode conuenient for him , or ( as the wordes signifie ) bread of his statute , that is , which god in his counsell had appointed and ordained for him , prov. . . secondly , seeking of abundance is a hazard to the saluation of the soule , by reason of mans corruption . therefore , matth. . riches are called thornes , that choke the word of god sowen in the heart . and . tim. . . they that will , that is desire to be rich , and content not themselues with things necessarie , fall into the snare of the deuill . thirdly , seeking of abundance , is a fruite of diffidence in the prouidence of god. now all frutes of vnbeleefe must be cut off ; we must not therefore desire more then necessarie . in the next place , for the better clearing of this doctrine , the obiections of couetous men are to be answered . obiect . i. good things are to be sought for ; but abundance is a good thing , and a blessing of god. ans. good things are of two sorts . some are simply good , that is to say , good both in themselues and to vs ; as remission of sinnes , holinesse , righteousnesse , and life euerlasting in the kingdome of heauen , and such like : these may we desire , and seeke for . som again , are good onely in part , which though they be good in themselues , yet are not alwaies good to vs. of this kind is abundance of riches , and store of wealth more then necessarie for nature and person . for which cause , riches in abundance , are as the knife in the hand of a child , likely to hurt , if it be not taken away ; because they are ( in some men ) occasions of sinne , vnlesse god in mercie preuent and hinder them . and for our selues , what know we , whether god will keepe and preserue vs from sinne , when we seeke and labour for abundance ? obiect . ii. it is the promise of god , that riches and treasures shall be in the house of the iust , psal. . . the answer is two-fold . first , riches in scripture sometimes , doe signifie only things sufficient and competent , and of them is that place to be vnderstood . to this purpose dauid saies , that a small thing , that is , a competent and meane portion , though but very little , is to the iust man better then great riches to the wicked and mightie , psal. . . and whereas dauid in another place affirmeth , that nothing shall be wanting to them that feare god , psal. . . and againe , they which seeke the lord shall want nothing that is good : the places are to be vnderstood with exception of the crosse & correction , in this sort ; that they shall haue competencie , vnlesse the lord intend to chastice and correct them by want . secondly , if by riches dauid there meaneth abundance , the words must be vnderstood with this condition ; if they be for their good . for so all promises of temporal things must be limited with exception , partly of gods glory , kingdome , and will , and partly of our good and saluation . obiect . iii. we must doe good to the poore , to the church , to the common wealth , and we must also leaue somewhat to posteritie . i answer : we may not doe euill that good may come thereof . againe , euery man is accepted of god , according to that he hath , and not according to that he hath not , if there be a ready mind , . cor. . . and the end of a mans calling , is not to gather riches for himselfe , for his familie , for the poore ; but to serue god in seruing of man , and in seeking the good of all men ; and to this end , men must apply their liues and labours . obiect . iv. we are called to imitate the ante , prov. . & . which gathers in one season , for her reliefe in another . ans. the ante gathers in sommer , only things necessarie ; she doth not , by the instinct of nature , seeke superfluitie and more then is necessarie . this doctrine serues to direct and informe almost all the world , to beate downe the wicked practise of the vsurer , & to teach euery one of vs , to moderate our care in things pertaining to this life . the second part of the answer is this : if god giue abundance , when we neither desire it , nor seeke it , we may take it , hold and vse it as gods stewards . abraham & ioseph of arimathaea , are commended for their riches , and yet they obtained them not by their owne seeking , and moiling , after the manner of the world ; but walking in their callings , god in his providence blessed and multiplytheir wealth . for further proofe of this answer consider but one only place , act. . . where peter saies to ananias , when it remained , appertained it not vnto thee ? and when it was sold , was it not in thy power ? these words import thus much ; that if we haue possessions and abundance , we may with good conscience inioy them as blessings and gifts of god. against this doctrine it is alleadged first , that our sauiour saies , it is a hard thing for him that hath riches , to enter into the kingdome of god , matt. . . ans. the place is to be vnderstood of them , that trust in their riches , as it is expounded , mark. . . secondly , it is obiected , we must forsake all and become christs disciples , by the commandement of christ , luk. . . ans. a man must forsake al , not simply , but in regard of the daily disposition and preparation of his mind ; and so a man ought to forsake the things that are dearest vnto him , because he must haue his minde resolued to forsake them . againe , man must be content to part with all , not onely in affection , but actually , when it commeth to this point , that either he must loose them , or renounce christ. thirdly , it is alleadged , that riches are called vnrighteous , luk. . . make ye friends of vnrighteous mammon : therefore it seemes we may not haue them . ans. mammon , is called mammon of iniquitie , not because it is so in it selfe , but because it is so in the common vse , or rather abuse of wicked men : and that in sundrie respects . first , because it is commonly ( though not alwaies ) vniustly gotten : for it is a hard thing to become rich without iniustice . secondly , it is made ordinarily , among sinnefull men , an instrument of many euills . thirdly , euill gotten goods , are vniustly possessed , and no man can be truly tearmed rich , that vniustly possesseth riches . ii. question . how a man may , with good conscience , possesse and vse riches ! the answer to this question , i propound in foure rules . i. rule . they which haue riches are to consider , that god is not only their soueraigne lord , but the lord of their riches , and that they themselues are but the stewards of god , to employ and dispense them , according to his will. yea further , that they are to giue an account vnto him , both for the hauing and vsing of those riches , which they haue and vse . this rule , is a confessed truth . in the petition , when we haue bread in our houses & hands , yea which is more , in our mouthes ; when we are in the vse of the creature , euen then are we taught to say , giue vs this day our daily bread , to signifie , that god is our soueraigne and absolute lord , and that when we haue the creatures , we haue no vse of them , vnlesse he giue it vnto vs. againe , the commandement , luk. . . giue an account of thy stewardship ; pertaines to all men that haue riches , though it be but meate and bread . ii. rule . we must vse speciall moderation of minde , in the possessing and vsing of riches , & be content with our estate , so as we set not the affection of our heart vpon our riches , psal. . . if riches increase , set not your heart vpon them ; that is , place not your loue and confidence in them ; be not puffed vp with pride and ambition , because you are rich , luk. . . woe be to you that are rich : that is , that put confidence in your riches , matth. . . blessed are the poore in spirit . now pouertie of spirit is , to beare pouertie with meekenes , patience , and obedience , as a crosse imposed by god. and in this sense , the rich man may be said to be poore in spirit , if he bestoweth not his loue and confidence vpon his wealth , but in affection of heart is so disposed , as if he were not rich , but poore . and this pouertie is necessarie euen in the middest of wealth , because it will restraine the furie of the vntamed and vnruly affection . againe , christ saith , matth. . . he that looseth his life for my sake , shall find it . loosing there mentioned , is not an actuall loosing , but ( as before ) a disposition or preparation of the heart to loose , for christs sake , ( if neede be ) the dearest thing we haue , that is our life . and againe , luk. . . if any man come to me , and hate not father and mother , — yea and his owne life also , he cannot be my disciple . that place is not spoken of actuall , but of habituall hatred . and this stands in a readinesse and inclination of the heart to hate ( if neede be , ) father and mother , yea our owne life for christ and the gospels sake . to this purpose the apostle saith , they that buie , must be as though they possessed not , . cor. . . that is , in respect of moderation of the affection , and the disposition of the heart . for otherwise , it is the law of nature , that he that buies must possesse . example of this moderation of the affection , we haue in moses , who esteemed the rebuke of christ , greater riches then the treasures of egypt , hebr. . . and in dauid , who though he were a king , and a lord in the earth , yet saith of himselfe , that he was but a pilgrime and soiourner in it , as all his fathers were , psal. . . and he speakes this in respect of the affection of his heart , and moderation thereof , because he did not fixe the same vpon abundance . and of paul , who professeth in this manner , i haue learned to be full , and to be hungrie : in all things i am instructed , * or entred in this high point of christian practise , to be hungrie and to be full , philip. . . in which text , two things are set down . first , that christian moderation or contentment , is a high mysterie ; yea that it requires much skill & arte to know , how to be poore and how to be rich . secondly , that himselfe was a learner of this art , and that he had bin but entred and initiated into the knowledge thereof . now , that this moderation of minde may be learned and practised , we must remember that two especiall meanes are to be vsed . first , we must labour to be able to discerne betweene things that differ , philip. . . how is that ? by iudging aright betweene riches temporall , and the true riches , that will make a man rich before god. this gift of discerning was in moses , who vpon a right iudgement in this point , accounted the rebuke of christ , greater riches , then the treasures of egypt , hebr. . . in dauid , who saies , that the lord was his portion , when he was a king , and euen in the middest of his riches , psal. . . in paul , who esteemed the best things that were , but base , yea drosse and dung , that he might winne christ , phil. . . the second meanes of moderation is , to consider that we are in this world , as pilgrimes and straungers , . pet. . . that the best of vs brought nothing into the world , neither shal ( whē we dy ) carry ought out of it . iii. rule . we must , vpon the calling of god , forsake our riches , and all that we haue in this world , not onely in disposition of minde , but in deede . the word of god teacheth , that there be three cases , wherein a man is indeede to forsake all . i. if he be extraordinarily and immediately called , to publish the gospel to all nations . this was the case of the apostles and euangelists , who in regard of their calling , at least for vse , forsooke all that they had , matth. . . ii. in the case of confession ; when for professing the name of christ , a man is depriued of them in the daies of triall . thus when our sauiour saith , whosoeuer he be that forsaketh not all that he hath , &c. luk. . . the words are spoken of all beleeuers , in the case of confession , when they are called by god vnto it ; and therefore s. matthew explaines it thus ; whosoeuer &c. for my names sake , he shall receiue , &c. matth. . . iii. when in the time of persecution , famine , or warre , the necessitie is so great , that it requires present releefe , which can no other way be had , but by giuing and selling the goods that a man hath . in psal. . . the good man is saide to disperse to the poore ; this dispersing must not be vnderstoode of all times , but in case of extreame neede . again , when christ saies , luk. . . ●ell al that thou hast ; this cōmandement must be limited : for a man is not boūd to sel al at al times , but in the time of great and vrgent necessity . thus the christiās in the primitiue church , in the daies of imminent persecution , sold all their possessions , act. . and so paul acknowledgeth , that the church of corinth releeued the church of macedonia , euen beyond their abilitie , in the daies of extremitie that was in that church , . cor. . here , another question may be mooued ; whether a man may voluntarily , and of his owne accord , giue away all his goods , liue vpon almes , and giue himselfe to fasting and praier ? ans. he may in popish conceit giue himselfe ( in this sort ) to voluntarie pouertie , which they hold to be lawfull , and ( which is more ) a state of perfection . we on the contrarie doe answer , that this practise is in no sort lawfull , vnlesse a man haue speciall calling and warrant from god so to doe . for first , the law of nature sets downe and prescribes distinction of possessions , and proprietie of landes and goods , and the gospel doth not abolish the law of nature . againe , the same distinction and proprietie , is allowable by the written law of god. salomon teacheth , prou. . . that a man must let his waters flow out of his cisterne , but he must keepe the fountaine to himselfe . and , prou. . . it is the blessing of god to be rich , and he addeth no sorrowes to it . men must not therefore voluntarily forsake their riches , and so bring sorrow to themselues . besides that , agur praies against pouertie ; giue me ( saith he ) neither pouertie , nor riches , prou. . . dauid makes it a curse , to be a begger ; psal. . . and he neuer saw the righteous mans seede begging their bread , psal. . . our sauiour christ biddes him that had two coates , not to giue both away , but one , luk. . . and paul saies , it is a more blessed thing to giue , then to receiue , act. . . therefore he biddes euery man to labour with his owne hands , that he may neede nothing : that is , that he may not neede the releefe and helpe of any man , or of anything , . thess. . , . but it is alleadged to the contrarie , matth. . . if thou n ilt be perfect , sell all . ans. the wordes are a personall and particular commandement . for this young prince , whome christ speakes vnto , was called to become a disciple of christ , and to preach the gospel , luk. . . and the commandement is not giuen generally to all men , but particularly to him alone : and we cannot make a generall rule of a speciall commandement or example . againe further , it was a commandement of speciall triall . secondly they alleadge , matth. . . possesse neither gold , nor siluer , nor money in your purses . ans. that commandement was temporall , and giuen to the disciples , but onely for the time of their first embassage into iurie , as appeares in the . v. where christ bids them not to goe yet into the way of the gentiles . and the commandements of their first embassage , were reuersed afterward , luk. . . considering then that it belonged onely to their first embassage , when they preached to the iewes , it was not giuen them for all times . iv. rule . we must so vse and possesse the goods we haue , that the vse and possession of them , may tend to gods glorie , and the saluation of our soules . rich men must be rich in good workes , and togither with their riches , lay vp a good foundation in conscience , against the euill day , . tim. . . for the better pactizing of this rule , take these three cautions . i. we must seeke to haue christ , and to be in him iustified and sanctified : and beeing in him , then shall we in him and by him , haue the holy vse of all that we haue . some will say ; infidels haue the vse of riches . ans. they haue indeed , and they are to them the gifts of god : yet they so inioy them , as that before god they are but vsurpers . they be gifts of god in regard of gods giuing , but they are abuses and thefts in regard of their receiuing , because they receiue them not as they ought . a father giues a gift vnto his child , vpon condition that he shall thus and thus receiue it ; now the child steales the gift that is giuen him , and therefore hath it not in that manner , that his father would he should haue it . in like manner doe infidels steale and vsurpe the blessings of god , to which they haue no iust title , themselues being out of christ , neither doe they vse them in that manner , which god requireth , sanctifying them by the word and prayer , . tim. . . ii. we ought to pray to god , that he would giue vs his grace , rightly to vse our riches to his glory , and our own saluation . for riches and other temporall blessings , to sinfull mē that haue not the gift to use thē wel , are dangerous , euen as a knife in the hand of a child . they are thornes , and choake the grace of god , they keepe those that trust in them , from entrance into the kingdome of heauen . yea they are the deuills snare , whereby he catcheth the wicked , & holdeth them in it at his will and pleasure . iii. our riches must be emploied to necessarie vses . these are first , the maintenance of our owne good estate and conditions , secondly the good of others , specially those that are of our family or kindred , . tim. . . he that prouideth not for his owne , and namely for them of his houshould , he denieth the faith , and is worse then an infidell . thirdly , the releife of the poore , according to the state and condition of euery man. fourthly the maintenance of the church of god , and true religion , prov. . . honour god with thy riches . fiftly , the maintenance of the common wealth : giue tribute ( saith paul ) to whome tribute belongeth , rom. . . and giue vnto god , saith christ , the things that are gods , and vnto casar , the things that are caesars , matt. . . thus much touching the moderation of the appetite in the vse of riches . sect. . in the second place follow those questions , that concerne the moderation of our appetite , in the vse of meate and drinke . concerning which , there are principally two ; the answer to the first whereof is the ground of the second . i. question . whether there be any difference in the vse of meates & drinks , now in the times of the new testament ? ans. there is a distinction and difference of meates , to be obserued in sundrie respects . i. in respect of man , for healths suks . paul counselleth timothie ; drinke no more water , drinke a little wine , . tim. . . in which it is plaine , that there is a distinction of meates approoued and commended for man. for euery kinde of foode fittes not euery bodie : meates therefore are to be vsed with difference . man was not made for meate , but meate for man. ii. in respect of scandall . some are not to be vsed at some time , and some are at the same time to be eaten . thus paul professeth , that rather then he would offend his brother , he would eate no flesh while the world endureth , . cor. . . and in rom. . he disputes the point at large , touching the distinction of meates , that is to be obserued , in regard of offending them that are weake . iii. there is a distinction to be made , in respect of civill and politicke order ; when for the common good of societies , certaine kindes of meates for certaine seasons of the yeare are forbidden . thus in our commō wealth , there are appointed daies of flesh , & daies of fish , not in respect of conscience , but in regard of order , for the common good of the countrie . iv. there is a difference of meates , which ariseth vpon the bond of conscience , so as it shall be a sinne to vse or not to vse this or that meate . touching this difference ; before the flood , the patriarches ( in all likelihood ) were not allowed flesh , but only hearbs , and the fruit of the ground , gen. . . after the flood , flesh was permitted , but blood forbidden , gen. . . . from that time there was commanded a dististinction of meates , wherof some were cleane some vncleane ; which distinction stood in force till the death of christ , and that in conscience , by vertue of diuine law. but in the last daies , all difference of meates in respect of obligation of the conscience , is taken away ; and a free vse of all is giuen in that regard . this the scripture teacheth in many places , act. . . the things that god hath purified , pollute thou not . peter in these words teacheth , that all meats in the new testament in regard of vse , were made cleane by god , and therefore that no man by refusall of any kind of meates , should thinke or make them vncleane . againe , rom. . . the kingdome of god is not meate or drinke , but righteousnes , peace and ioy in the holy ghost . for whosoeuer in these things serueth christ , is acceptable to god and approoued of him . hence it appeareth , that in the apostles iudgement , meat and drinke doth not make any man accepted of god , whether he vseth or vseth it not , but the worship of god is it that makes man approoued of him . to the same purpose it is said , . cor. . . meat doth not commend vs vnto god. again , col. . . let no man condemne you in meat and drinke , &c. ver . . if ye be dead with christ , why as if ye liued in the world , are ye burdened with traditions , as touch not , tast not , handle not ? all which perish with the vsing . here , paul would not haue the collossians burdened with rites and traditions concerning meats , so as if they vsed them not , they should in cur the blame and condemnation of men : but he would haue them to vse them freely and indifferently . and his reason is double ; first , because they were now freed in conscience , from the bond of the ceremonial law touching meats ; and therefore they were in conscience much more freed from mens lawes . secondly , because these traditions are not the rules and commandements of god , but the doctrine and precepts of men . furthermore , paul in . tim. . . foretells , that there should be many in the latter daies , that should command to abstaine from meates . to which place the papist answers , that that was , because such persons taught , that meats were vncleane by nature . but the words are simply to be vnderstood , of meates forbidden with obligation of the conscience ; and the text is generall , speaking of the doctrine , not of the persons of those men ; nor in ciuill respects , but in regard of the bond of conscience . lastly , it is a part of christian libertie , to haue freedome in conscience , as touching all things indifferent , and therefore in regard of meates . to this doctrine , some things are opposed , by them of contrarie iudgement . obiect . i. princes doe make lawes , and in their lawes do forbidde meates and drinkes , and they must be obeyed for consciēce sake , rom. . . ans. they doe so ; but all these lawes are made , with reseruation of libertie of conscience , and of the vse of that libertie to euery person . but to what end then ( will some say ) are lawes made , if they be made with reservation ? ans. the scope of them is , not to take away , or to restraine libertie , or the vse of libertie in conscience , but to moderate the overcommon and superfluous outward vse . as for that text , rom. . . it is to be vnderstood for conscience sake , not of the law of the magistrate , but of the law of god , that bindes vs to obey the magistrates law . obiect . ii. there was blood and things strangled forbidden , in the counsell at ierusalem , after christs ascension , act. . ans. it was forbidden onely in regard of offence , & for a time , so long as the weake iewe remained weake , not in regard of conscience . and therfore afterward paul saies , that all things euen blood it selfe was lawfull , though not expedient in regard of scandall , . cor. . . and to the pure all things are pure , tit. . . obiect . iii. papists make lawes , in which they forbidde some meats , onely to restraine concupiscence . ans. then they should forbid wine , as well as flesh . for wine , spices , and some kindes of fish , which they permit , are of greater force to stirre vp lust , then the vse of flesh . and hence it is , that saint paul exhorts men not to be drunke with wine , wherein is excesse , eph. . . againe , i answer , that iust may be restrained by exhortation to temperance , without prohibitory lawes for the obligation of the conscience , which are flat against christian libertie . vpon this answer a further question may be made . whether a man may with good conscience eate flesh at times forbidden ? ans. there are two kinds of eating ; eating against the law , and besides the law . eating against the law is , when a man cats , and by cating hinders the ende of the law , contemns the authoritie of the law-maker , frustrates the law it selfe , and withall , by his eating , giues occasion to others to doe the same . this eating is a flat sinne against the fift commandement . for it is necessarie , that the magistrates laws should be obeyed in all things lawfull . heb. . . the master and the parent , must be obeyed in all lawfull things , much more the lawes of magistrates . eating beside the law , is , when a man eats that , which the law mentioneth and forbiddeth , but not hurting the law . and that a man may thus eate , sundry cautions are to be obserued . i. this eating must be vpon iust cause in a mans owne selfe . ii. it must be without contempt of the lawmaker , and with a loyall mind . iii. it must be without giuing offence to any , by his bad example . iv. when it doth not hinder the maine end of the law . v. when the eater doth subiect himselfe to the penaltie , voluntarily and willingly . in this eating , there is no breach in conscience , neither is it a sinne , to eate that which the law forbiddeth . for man hath free libertie , in conscience , to eat that which he doth eate . now , if he vse his libertie , and hurt no law , obseruing these cautions , his eating is no sinne . for example . it was gods law , that the priests only should eat the shew-bread . now dauid vpon a iust cause in himselfe , ( all the former cautions obserued ) eates the shew-bread and sinnes not ; because his conscience was free in these things ; and therefore dauids eating was not against the law , but onely beside the law . ii. question . how we may rightly vse meates and drinks , in such sort as our eating may be to gods glory , and our owne comfort ? ans. that we may so doe , some things are to be done before we eate , some in eating , & some after our eating . §ect . . the thing that is to be done before our eating , is the consecratiō of the food , that is , the blessing of the meates which we are to eate , . tim. . , euery creature of god is sanctified by the word of god , and prayer . by sanctification there , is not meant that , whereby we are sanctified by the holy ghost : neither that , wherby the bread and the wine is halowed in the sacrament of the supper . but it is this ; when we are assured , that the creature is made so free , and lawfull to vs , in respect of our vse , that we may eate it freely , and with good conscience . by the word of god , paul meanes the word of creation , mentioned in gen. . . . & repeated , gen. . . as also the word of god touching the libertie of conscience , namely that to the pure all things are pure , tit. . . it is further added , and prayer , that is prayer grounded vpon the said word of creation , and the doctrine touching christian libertie ; whereby wee pray for grace to god , that we may vse the creatures holily to his glorie . the reasons , why this sanctification of our meat is to be vsed , are these . first , that in the vse of it , we may lift vp our hearts vnto god , and by this meanes , put a difference between our selues and the brute beasts , which rush vpon the creatures , without sanctifying of them . secondly , that we may be admonished thereby , touching the title we haue to the creatures , which beeing once lost by the fall of adam , is restored vnto vs again by christ. thirdly , that it may be an assured testimony to our heartes , that we may vse the creature with libertie of conscience , when we doe vse it . fourthly , that we may be sanctified to the vse of the creature , as it is sanctified to vs , to the end , that we may vse it with temperance , and not abuse it . fiftly , that when we vse the creature , we may depend on god for the blessing of it , to make it our nourishment . for no creature can nourish of it selfe , but by gods commandement , who as dauid saith , psal. . . openeth his hand , and filleth all things liuing of his good pleasure . and in bread , we must not consider the substance onely , but the staffe , which is the blessing of god vpholding our bodies . sixtly , that we may not grow to securitie , forgetfulnes , and contēpt of god , & so to prophanes in the vse of our meates and drinkes , as the israelites did ; which sate downe to eate and drinke , and rose vp to play . now besides these reasons , we haue also the examples of holy men . this blessing of the meat , was so knowne a thing of auncient times , that the poore maides of ramath-zophim , could tell saul , that the people would not eate their meate , before the prophet came , and blessed the sacrifice , . sam. . . christ in his owne family , would not eate of the fiue loaues and two fishes , till he had looked vp to heauen and geuen thankes . mar. . . paul tooke bread in the shippe , and gaue thanks in the presence of all that were with him . act. . . the vse of the first point is . i. by this doctrine , all persons are taught , but specially gouerners of others , as masters of families & parents ; neuer to vse , either meates or drinkes or any other blessing , that they receiue at the hands of god , but with praise & thanksgiuing . for this which is said of meates and drinkes , must be inlarged also to the vse of any benefite , blessing , or ordinance , that we take in hand , to vse or inioy . ii. though we doe not simply condemne , but allow of hallowing of creatures , yet we detest popish consecration of salt , creame , ashes , and such like . first , because papists halow them for wrong endes , as to procure by them remission of sinnes , to driue away deuills , &c. secondly , because they sanctifie creatures without the word ; yea though they doe it by praier , yet it is praier without the word , which giueth no warrant thus to vse the creatures , or to these endes ; and therefore of the same nature with magical inchantments . thirdly , if the creature must be sanctified for our vse , before we can vse it , then we our selues must be sanctified both in soule and bodie , before we can be sitte for the vse and seruice of god. looke as the creature , by the hand and prouidence of god , is presented before vs to serue vs ; so must we beeing strengthned and nourished by the same giue vp our-selues , soules , and bodies , to serue and honour him . yea our sanctifying of the creature to our holy vse , should put vs in minde of sanctifying our selues to his glorie . so soone as the prophet esay was sanctified by god vnto his office , then he addressed himselfe and not before , and said , lord , i am here , esa. . . and so we our selues , before we can performe any acceptable dutie vnto god , must be purged and clensed . the sonnes of aaron would not doe this honour vnto god , by sanctifying his name before the people , and therefore god glorified himselfe in their death , and temporall destruction , leuit. . . and when moses the seruant of god , failed in the sanctification of his name , by the circumcision of his sonne ; gods hand was vpon him to haue destroied him . this point is duely to be obserued of all , but principally of such as are appointed to any publike office ; if they will serue god therein with comfort and incouragement , they must first labour to be sanctified before him , both in their soules and bodies . §ect . . i come now to the second thing , required for the right and lawfull vse of meates and drinkes , namely , a christian behauiour while we are in vsing them . for the better vnderstanding whereof , we are to consider two points . first , what we may doe ; and then , what we must doe in vsing the creatures . i. touching the former . we may vse these gifts of god , with christian libertie : and how is that ? not sparingly alone , and for meere necessitie , to the satisfying of our hunger , and quenching of our thirst , but also freely and liberally , for christian delight and pleasure . for this is that libertie , which god hath graunted to all beleeuers . thus we read , that ioseph and his brethren with him , did eate and drinke together of the best , that is , liberally , gen. . . and to this purpose dauid saith , that god giueth wine , to make glad the heart of man , and oyle to make the face to shine , as well as bread to strengthen the bodie . psal. . . and the lord threatneth to bring a punishment vpon his people , agg. . . in that he would giue them his creatures indeede , but such a portion of the , as should onely supplie their present necessities , and no more . ye shall eate ( saith he ) but ye shall not haue enough : ye shall drinke , but ye shall not be filled . againe , we read that levi the publican , made our sauiour christ a great feast in his owne house . luk. . . at the marriage in caua a towne of galile , where christ was present , the guests are said , according to the manner of these countries , to haue drunke liberally . ioh. . . and at an other place , in supper time , marie is saide to haue taken a boxe of pretious and costly oyntment , and to haue annointed his feete there with , so as the whole house was filled with the sauour of the ointment . ioh. . . iudas indeede thought that expense which shee had made superstuous , but christ approoues of her act , and commendeth her for it . i adde further , that by reason of this libertie purchased vnto vs by christ , we may vse these and the like creatures of god , with ioy and reioycing . this is the profit that redoundeth vnto man , in the vse of them , that he eate and drinke , and delight his soule with the profit of his labours . eccles. . . the practise hereof we haue in the acts , ch . . v. . where they of that church that beleeued , are saide to eate their meate together with gladnesse , and singlenesse of heart . and yet this reioycing in the creatures , must be limited with this clause ; that it be , in the lord : that is to say , a hurtlesse and harmelesse ioy , tending to the glorie of god , and the good of our neighbour . this condemneth the common practise of the world , who solace and delight themselues in the vse of gods creatures , but so , as with their ioy is ioyned the ordinarie traducing of the magistrate , minister , and those that feare god , and will not run with them to the same excesse of riot . . pet. . . ii. the second point is , what we must doe , when we take the benefit of gods creatures ; a matter of great consequent in the liues of men . and it is this , that we vse our libertie in the lord , and whether we eate or eate not , we must doe both to the lord. rom. . . this is done by labouring , both in eating , and in abstinence , to approoue the same vnto god , vnto his saints , and vnto our own consciēces . wherein appeareth a manifest differēce between the wicked & the godly man. for the one , when he eateth or drinketh , he doth it in the lord , and to the lord ; the other , doth it not to the lord , but to himselfe , that is , to the satisfaction & contentment of his owne carnall delight and pleasure . that a man may eate to the lord , there are foure things distinctly to be obserued . i. that in our eating , we practise iustice. salomon saith , the bread of deceit , that is , gotten by vnlawfull meanes , is sweet vnto a man : but afterward , his mouth shall be filled with gravell . prov. . . and paul giues a rule to the church of thessalonica , that euery man should eate his owne bread : that is , the bread which is procured and deserued , by his owne iust and honest labour , 〈◊〉 . thess. . . this first thing , serues to checke a number of men , that liue in the daily practise of iniustice , by spending their goods in good fellowship , at tauernes and ●ipling houses , neglecting ( in the meane while ) the maintenance of their own charge , by following their honest labour ; and by this meanes , doe euen robbe their families , of their due and right . ii. that we may eate to the lord , we must practise loue & charitie in our eating . how is that ? first , we must giue offence to no man whatsoeuer . it is good , saith paul , neither to eate flesh , nor to drinke wine , nor any thing , whereby thy brother stumbleth , is offended , or made weake . rom. . . secondly , in our eating we must haue respect of the poore . thus nehemiah exhorteth the iewes that were mourning for their sinnes , to be chearefull , to eate of the fat , and drinke the sweete , and send part vnto them , for whome none was prepared : that is , to them that were poore . nehem. . . and the prophet amos , inueigheth against some of the princes of israel , who drunke wine in bowles , and annointed themselues with the chiefe ointments , and were not sorrie for the affliction of ioseph : that is , did not releeue the poore brethren , that were led captiue , and wanted foode and maintenance . amos . . iii. we must vse our meate in sobrietie . sobrietie is a gift of god , whereby we keepe a holy moderation in the vse of our diet . prov. . , . when thou sit test to eate , &c. consider diligently , what is set before thee , and put the knife to thy throat , that is , be very carefull and circumspect in taking thy foode , bridle thine appetite , take heede thou doest not exceede measure . if it be asked , what rule of moderation is to be obserued of all , whether they be men or women , young or old ? i answer . first , one mans particular example , must not be a rule of direction to all . in the east countries , we read , that men haue liued , and doe yet liue a great time with a little ; for example with parched corne and a cake . now this example of theirs , is no rule to vs that liue in these parts . for their country is hotter then ours , and therefore lesse might serue them then vs : we are hot within , and so our appetite is the more strong . againe , in eating we may not iudge or condemne him that eateth more , or lesse , then we our selues , because his eating is no rule to vs in this case . secondly , a mans owne appetite , is not to be made a rule of eating for others . for a mā must not eate , so long as his stomacke craues meate ; least he fal into the sinne of gluttonie , rom. . . and this sinne is noted by our sauiour christ , to haue beene in the old world , in the daies of noah , mat. . . whē they gaue themselues to * eating and drinking like the brute beasts : for so the word signifies . if then neither example , nor appetite may rule our eating , what be the right rules of christian moderation in this behalfe ? ans. that we may not exceede measure , we must keepe or serues within these limits . first , our food must not goe beyond the condition , place , abilitie , and maintenance that god hath giuen vs. iohn the baptist being in the wildernesse , contented himselfe with very meane fare , agreable both to the manner of that countrey , and to his owne calling , and condition of life . his meate was locusts and wild hony . mat. . . secondly , it must be framed to the order and difference of time & place . against this rule the rich glutton offended , who fared deliciously euery day , without any difference of time or place , luk. . salomon pronounceth a woe to that land , whose princes eate in the morning , eccl. . . s. paul notes it a fauit in a minister , to be * giuen to wine , . tim. . . that is , a cōmon tipler , & one that loues to sit by the wine morning & euening , day by day . thirdly , euery man must eat and drinke so much , as may serue to maintain the strength of his nature , of his bodie and mind , yea so much , as may serue to vphold the strength of grace in him . salomon the king of israel , would haue all princes to eate in time , for strength , and not for drunkennes . eccl. . . esay notes it as a iudgement of god vpon men , when they vse feasting and mirth , and haue not grace to consider the workes of god , esay . . . our sauiour would haue all men so to eate and drinke , that they may be the fitter to watch and pray . luk. . . . and the apostle paul exhorteth men , not to be drunke with wine wherein is excesse , but to be filled with the holy ghost , eph. . . his meaning is , that men ought so to eate and drinke , that their bodies , mindes , and senses , may not be made thereby more heauie , but rather more lightsome and able to performe their duties to god and man. for if they so eat , as that thereby they be hindred in this behalfe ; they are guiltie of excesse and riot , which is greatly displeasing to god and offensiue to men . this rule serueth to admonish somepersons , who ( as the prouerb is ) are good forenoone-men , but bad afternoonemen ; because in the morning they be sober , but for the most part , ouer come with drinke after dinner . iv. euery man must eate his meat in godlines . this is indeed to eat vnto the lord , and it may be done by obseruation of these rules . first , by taking heed of the abuse of any creature appointed for foode , by intemperance . this abuse holy iob suspected in his sonnes , while they were a feasting , and therefore he sent day by day , and sanctified them , and offered vp burnt offerings vnto god according to the number of them all . iob. . . secondly , by receiuing the creatures , as from the hand of god himselfe . for this very end did god , by expresse word , giue vnto adam euery hearth bearing seede , which was vpon the earth , and euery tree wherein was the fruit of a tree bearing seed for his meat , that he might receiue it , as god had giuen it vnto him , from his owne hand , gen. . . thus moses said vnto the israelites touching manna : this is the bread , which the lord hath giuen you to eate . exod. . . this dauid acknowledged saying , thou giuest it them , & they gather it , thou openest thy hand and they are filled . psal. . . and . . the lord vpbraideth israel with this fault , by the prophet hosea , she did not acknowledge that i gaue her corne , and wine , and oyle , and multiplyed her siluer and gold , hos. . . yea it is noted as an argument of gods loue to israel , by the prophet ioel , that he sent them corne , wine , and oyle , that they might be satiffied therewith . ioel. . . by this dutie , are iustly to be reprooved the carelesse and godlesse behauiours of sundry persons , who ( with the swyne ) feed vpon the creatures of god , but neuer lift vp their eies or hands vnto him , of whome , and from whome they doe receiue them . the verie bruit beast can teach them a better lesson . for ( as dauid saith ) the lyons roaring after their pray , doe seeke their meat from god. psal. . . yea the heauens and the earth , and all that are in them , doe alwaies depend vpon his prouidence ; and are altogither guided and directed by him , iob. . and shall not man much more haue an eye vnto his creator , and wholly depend vpon him , for all blessings , from whom he receiues life and breath and all things . thirdly , we must receiue these creatures from god our father , as tokens of our reconciliation to him in christ. so saith saint paul , giuing thankes alwaies , for all things , to god euen the father , in the name of our lord iesus christ. eph. . . thus we hold and receiue gods blessings , and he that holds and receiues them otherwise , is an vsurper , and not a right and lawfull possessour of them . fourthly , we must learne to be content , with that portion that god assigneth to vs , be it neuer so small ; and withall labour to see the goodnes of god , euen in the meanest fare that may be . our table is ( as it were ) a liuely sermon to vs , of gods speciall providence over our bodies . for first , in reason , dead flesh should rather kill vs , then giue vs nourishment , and yet by his blessing & providence , it continueth life and strength . againe , both we and our meat are but perishing , and therefore when we feede theron , it may serue to stirre vs vp , to seeke for the food of the soule , that nourisheth to life euerlasting . ioh. . . furthermore , looke as euery creature serues for our vse , euen so should we our selues , consecrate our selues vnto god , and serue him both with our soules and bodies , as before hath beene shewed . sect. . the third and last point is , what we are to doe , and how to behaue our selues after our meat ? this moses teacheth the israelites , deut. . . when thou hast eaten and filled thy self , thou shalt blesse the lord thy god . this praising or blessing of god stands in two things . first , in a holy remembrance , that god hath giuen vs our food . for beeing once filled , we must take heed , we forget not god , who hath opened his hand , and plenteously refreshed our bodies with his creatures . deut. . . secondly , we must make conscience , in liew of thankfulnesse to god , to employ the strength of our bodies in seeking his glorie , and walking according to all his lawes and comandements . whether ye eate or drinke , or whatsoeuer ye doe , doe all to the glorie of god. . cor. . . we may not liue idlely , & giue our selues to riot and gaming , but labour to serue god and our countrey , in some profitable course of life , least it be said of vs , as it was once of the old iewes , that we sitte downe to eate and drinke , and rise vp to play . to this i adde one thing further , that when we haue eaten to our contentment , and something remaine , care must be had to reserue it , and not to cast it away . for this purpose , we haue the example of christ , who commandeth to gather vp the broken meate that remaineth , that nothing be lost . ioh. . . the reason is , because these reliques and fragments , are part of the creatures ; yea they are as well gods good creatures , as the rest were , and must be preserued to the same vse . now if these may not be abused , or lost , much lesse ought the gifts of the minde , which are greater and farre more precious , be suffered to miscarie , but rather to be preserued and increased . a good lesson for such , as haue receiued any speciall gifts of nature , or grace from god ; that they mispend them not , or suffer them to perish , but carefully maintaine them to the glorie of god , and the good of others . to conclude this question , we are all to be exhorted to make conscience of this dutie , to vse the good blessings of god in such sort , as they may alwaies tende to the honour of the giuer , auoiding all excesse and riot . reasons to mooue vs hereunto , may be these . i. excesse destroyes the bodie , and kills euen the very naturall strength and life thereof . ii. it brings great hurt to the soule of man , in that it annoyeth the spirits , it dulleth the senses , it corrupteth the naturall heate , and good temper of the bodie . now these things beeing the helpes , and next instruments of the soule , if they be once corrupted and decaied , the soule it selfe will at length , be brought to the same passe . iii. let this be considered , that a woe belongs vnto them , that eate and drinke immoderately . esa. . . and for this very sinne , the lord led his owne people into captiuitie . v. . yea the drunkard and the glutton , shall become poore . prov. . . and both shall equally , with there pompe and excesse , descend into hell. esay . . . iv. we should be willing to part from all for christs sake , much more from our excesse ; and shall we thinke it possible for a man to forsake all , even his owne life , that will not forsake excesse and intemperance , in the vse of gods creatures ? it will be said of some , we are not drunken , though we drinke much . ans. it is a policie of the deuill , to delude men withall , when he perswades them , that much drinking is not amisse , if a man be not ouertaken therewith . for it is a sinne to liue and sitte daily by the wine , to be alwaies bibbing and sipping . wee know not when or where we shall die , and we are commanded to watch ouer our harts , that we be not ouercome with surfetting and drunkennesse . what a madnesse then is it , to giue over our selues to such immoderate excesse ; whereby we are vtterly disabled from these , and all other duties of godlinesse ? sect. . in the third place , we come to those questions , that concerne the moderation of our appetite in the vse of apparell . and of this kind there be two principall questions ; the former of them , beeing nothing else , but an introduction to the latter . i. question . whether ornaments of gold , siluer , precious stones , silkes & veluets , &c. may not lawfully be vsed ? ans. there is a lawfull vse of these things , yet not in all , but onely in themto whome they belong . reasons of the answer are these . i. gold and siluer , &c. are the gifts of god , and serue not onely for necessitie , but for ornament and comelinesse . ii. we haue the examples of sundrie persons in scripture , which doe warrant the vse of these creatures , and blessings of god. abrahā by his steward sends vnto rebecca a golden abiliment , or earing , of halfe a shekel weight , and two bracelets of tenne shekels weight of gold . gen. . . and it is said , that when shee receiued it , she ware the iewell of gold in her forehead , and the bracelets vpon her hands , vers . . ioseph beeing advanced in pharaohs court , had the signet of pharaoh put vpon his hand , and a chaine of gold about his : necke , and was arayed in fine linnen ; all which were the ornamēts of princes in those countries . gen. . . againe , all the israelites did were earings of gold , which afterward they tooke off from their eares , and gaue them to aaron , to make thereof the golden calfe . exod. . . and they are not blamed for wearing them , but because they put them to idolatrous vses . so it is said of king salomon , that he had siluer in such abundance , that , according to his state , he gaue it in ierusalem as stones , . cron. . . and christ speaketh of the royaltie of salomon , as of a rare and excellent thing , which himselfe approoued , howsoeuer he preferres the glorie of the lilies of the field before it , matt. . . the daughter of pharaoh is said to be brought vnto salomon , in a vesture of gold of ophir , that is , in a garment of the finest beaten gold . psal. . . all these examples doe shewe thus much , that there is a lawfull vse of these things in them to whom they appertaine . against this doctrine , some things are obiected . obiect . i. in some places of scripture , women are forbidden to weare costly apparell and gold . for paul willeth timothie , that the women aray themselues in comly attire , not with broidored haire , or gold , or pearles , or costly apparell . . tim. . . and to the same purpose peter speaketh . i , pet. . . ans. first ; these ornaments , are not by paul and peter simply forbidden but the abuse of them in riot and excesse . for persons that were in those times called , were of meaner estate ; and the churches in the daies of the apostles , cōsisted ( for the greater part ) of poore , base , and meane men and women . . cor. . . these things therefore are forbidden them , because the vse of golde and pretious ornaments , is nothing els but meere riot , in those that are but of a meane condition . secondly i answer , that the apostles in the places alleadged , doe reprooue a great fault , which was common and ordinarie in those daies . for men and weomen desired , & affected the outward adorning and trimming of their bodies , accounting the outward ornament , which consisted of gold , pearle , and costly apparell , to be the principall ▪ whereas indeede the chiefe ornaments of a christian , should be the vertues of modestie and humilitie , seated in the minde , and restified in the outward carriage . obiect . ii. the prophet esay condemneth these things in particular . for it seemeth , that he had viewed the wardrobes of the ladies of the court in ierusalem , chap. . . &c. where he makes a catalogue of their speciall attires and ornaments , and pronounceth the iudgements of god against them all . ans. some of the ornaments , which the prophet there mentioneth , are indeed meere vanities , that were of no moment , and serued to no necessarie or conuenient vse or ende at all . againe , others of them , were in themselues things lawfull , and the prophet doth not condemne thē at all , as they haue meete and conuenient vse : but he condemnes them in this regard , because they were made the instruments and signes , of the pride , wantonnesse , vanitie , and lightnes of those women . the truth of this answer will appeare , if we consider the . v. of that chapter , where the prophet shews , what his drift was in speaking of those things ; not to condemne all ornaments , but the pride of the daughters of ierusalem , and their hautines and wantonnesse , testified by diuers particular behauiours there mentioned . againe , some of the things there named , were the like , if not of the same kind , with those which abraham sent to rebecca , and which shee did weare , gen. . . and therefore we may not thinke , that the prophet intendeth to condemne all things there specified , but onely the abuse of them , as they were then misapplied to wrong endes , and serued to proclaime to the world , the pride and wantonnes of the hearts of that people . ii. question . what is the right , lawfull , and holy vse of apparell . answ. in the vse of apparell , two things are to be considered : the preparation of it , when it is to be worne ; & the wearing , when it is prepared . §ect . . in the right preparation of our apparell , two rules are propounded in scripture , for our direction . i. rule . our care for apparell , and the ornaments of our bodies , must be very moderate . this our sauiour christ teacheth at large , math. . from the to the v. where , commanding men to take no thought for apparell , he forbids not all care , but the curious and immoderate care . the reason is added , because they which walke in their callings , and doe the duties thereof with diligence , shall haue , by gods blessing , all things needfull prouided and prepared for them . he that dwells in a borrowed house , will not fall a trimming of it , and suffer his owne hard by , to become ruinous . in like manner , our bodie is the house of our soule borrowed of god , and by him lent vnto vs for a time ; and we are but his tenants at-will : for we must depart out of it at his commandement . and therefore our greatest care must be emploied vpon our soules ; and the other which concerneth the adorning of our bodie , must be but moderate . againe , god in his prouidence , clotheth the very hearbs of the field , therefore much more is he carefull for man. and paul saith , if we haue foode and rament , we must therewith be content , . tim. . . that is , if we haue foode , and rayment necessarie for vs and ours , we ought to quiet our hearts , and haue no further care for our apparell . it will be saide , how shall we know what is necessarie ? answ. a thing is necessarie two waies : first , in respect of nature , for the preseruation of life and health : secondly , in respect of place , calling , and condition , for the vpholding and maintenance thereof . now we call that necessarie rayment , which is necessarie both these waies . for example : that apparell is necessarie for the scholer , the tradesman , the countrey-man , the gentleman ; which serueth not onely to defend their bodies frō cold , but which belongs also to the plāce , degree , calling , and condition of them all . if it be asked , who shall determine and iudge , what is necessarie to these persons and purposes ? i answere . vaine and curious persons are not to be competent iudges hereof ; but in these things , we must regard the iudgement and exāple of modest , graue , and frugall persons in euery order and estate ; who vpon experience and knowledge , are best able to determine , what is necessarie , and what is not . againe , though we must not seeke for more then necessarie apparell ; yet if god of his goodnes , giue vs abilitie to haue and maintaine more , we must thankefully receiue it , and become good stewards of the same , for the good of men . but some will say ; it seemes , that we ought not to keepe abundance , when god giues it , because we may not haue aboue one coate . for iohn giues this rule , luk. . . let him that hath two coates , giue to him that hath none . ans. iohns meaning must needes be this ; he that hath not onely necessarie rayments , but more then necessarie , he must giue of his abundance to them that want . for otherwise , his rule should not agree with christs own practise , who had himselfe two coates , an inner and an vpper garment , which he kept and wore . nor with s. pauls , who had both a cloke and a coate . this rule , discouers the common sinnefull practise of many men in the world . the greater sort of men are exceedingly carefull , by all meanes and waies , to follow the fashion , and to take vp euery new fangled attire , whensoeuer it comes abroad . a course flat contrarie to christs doctrine , which commandeth an honest care onely for necessarie ornaments , and condemneth the contrarie , and that vpon speciall reason ; because this inordinate and affected care , is commonly a great picke-purse . it fills mens heades and hearts with vaine and foolish thoughts : it makes them wastfully to abuse the blessings of god giuen vnto them , whereby they are disabled , from helping others that are in neede . whereas , the first and principall care , ought to be for the adorning of the soule with grace , and putting on the lord iesus ; and this is it , which will yeeld more comfort to the minde and conscience , then any externall formalitie to the outward state of man. ii. rule . all apparell must be fitted to the bodie , in a comely and decent manner ; such as becommeth holinesse . tit. . . if it be here demanded , how we should thus frame and fashion our attire ? the answer is , by obseruing the rules of decencie and comelinesse , which are in number seauen . first , that it be according to the sexe : for men must prepare apparell for men , weomen for weomen . this rule is not ceremoniall , but grounded vpon the law of nature , and common honestie . deut. . . the woman shall not weare that which pertaineth vnto the man , neither shall a man put on womans raiment : for all that doe so , are abomination to the lord thy god. secondly , our apparell must be made according to our office ; that is , such as may be fit and conuenient for vs , in respect of our calling : that it may not hinder or disable vs , in the performance of the duties thereof . whereupon comes iustly to be condemned the kinde of apparell , ( specially of women ) that is vsed in this age . for it makes them like to an image in a frame , set bolt vpright ; whereby it comes to passe , that they can not goe well , and with ease or conueniencie , about any good busines , but must of necessitie either sit , or stand still . thirdly , our attire must be according to our abilitie , and maintenance , either in lands or in goods and substance . we must ( as the common prouerbe is ) shape our coate according to our cloath , that so we may not be in want , but haue sufficient wherewith to maintaine our families , and to releeue the poore . which also serueth to condemne the sinne of many persons , who lay vpon their backes , whatsoeuer they can scrape and gather together ; in the meane while , neglecting the honest maintenance of their own estates for time to come , and the necessarie releefe of them , that are in distresse and want . fourthly , it must be answerable to our estate and dignitie , for distinction of order and degree in the societies of men . this vse of attire , stands by the very ordinance of god ; who , as he hath not sorted all men to al places , so he will haue men to fitte themselues and their attire , to the qualitie of their proper places , to put a difference between themselues and others . thus we read , that ioseph being by phaaroh set ouer all the land of egypt , was arayed with garments of sine linnen , and had a golden chaine put vpon his necke , to put a difference betweene him and the inferiour princes of pharaoh . gen. . . thus in auncient times , the captaines and cheife of the armies , did weare fine garments of diuers colours of needle worke , to distinguish them from others . iud. . . thus in kings courts , they went in soft rayment , and the poorer people in baser and rougher attire . matt. . . by which it appeares , that many in these daies do greatly offend . for men keepe not themselues within their owne order : but the artificer commonly goes clad like the yeoman : the yeoman like the gentleman : the gentleman as the nobleman : the nobleman as the prince : which bringeth great confusion , and vtterly ouerturneth the order , which god hath set in the states and condions of men . fiftly , mens attire is to be framed and prepared , according to the ancient and receiued custome of the countrey , wherein they are brought vp and dwell . touching this rule , it is demanded , whether , if a man see a fashion vsed in other coūtries , he may not take it vp here , and vse it ? ans. he may not . for god hath threatned to visite all such , as are cloathed with strange apparell . zeph. . . and paul taxeth it as a great disorder in the church of corinth , and euen against nature , that men went in long haire , and women went vncouered . . cor. . . . and if this be so , then what a disorder is that , when men of one country , frame themselues to the fashions and attires , both of men and women of other nations . this one sinne is so common among vs , that it hath branded our english people with the blacke marke of the vainest and most new-fangled people vnder heauen . if a stranger comes into our land , he keepes his ancient & customeable attire , without varying or alteration . we on the contrary , cā see no fashion vsed either by the french , italian , or spanish , but we take it vp , and vse it as our owne . sixtly , the garments that we make to couer our bodies , must be such as may expresse the vertues of our mindes ; specially the vertues of modestie , frugalitie , shamefastnes . they should be as a booke written with text letters , wherein , at the first , any man may read the graces that be in the hart . thus paul exhorteth weomen , that they aray themselues with comely apparell , in shamefastnesse and modesty , not with broidered haire , &c. but as becommeth weomen , that professe the feare of god , with good workes . . tim. . . . and our sauiour commandeth , that the light of our conuersation , euen in outward things , should so shine vnto mē , that they seeing our good works , may glorifie the father which is in heauen . mat. . . seuenthly , it must be framed to the example , not of the lighter and vainer sort , but of the grauest , and the most sober of our order and place , both of men & weomen . we haue no expresse rule in scripture , touching the measure and manner of our apparell : and therefore , the wise and graue presidents of good and godly men , that are of the same , or like degree with our selues , ought to stand for a rule of direction in this behalfe . to which purpose paul exhorteth , whatsoeuer things are pure , honest , of good report , if there be any vertue , &c. thinke of these things which ye haue both learned and receiued and heard and seene in me , those things doe , phil. . . examples hereof , we haue many in the word of god. of iohn the baptist , who had his garments of camels haire , mat. . . of elias , who is said to be a hairie man in respect of his attire , and to be girded ( as iohn was ) with a girdle of leather about his loines . . king. . . for these rough garments , were the principal raiments of prophets in those times and places , as we read , zach. . . and it was the ordinarie fashion of the iewish nation , to vse goats-hair , not onely for making of their apparel , but euen of the curtaines , that were made for the vse of the sancturie , exod. . . if this rule were practised , it would serue to cut off many scandalous behauiours , in the conuersations of men . for now a daies , men doe striue , who shal goe before another , in the brauest and costliest attire ; hauing little or no respect at all , to the examples of godly and sober persons of their degrees and places . and this their excessiue pride and vanitie , is ordinarily maintained , by vniust dealing , in lying and deceipt , by couetousnes , and vnmercifulnesse to the poore : sinnes which are so greatly dishonourable vnto god , that the very earth wherupon men doe liue , can hardly endure the same . wherfore those that fear god , and haue a care to serue him in holinesse and righteousnesse , ought to hate and detest these courses , renouncing the curious vanity of the world , and testifying the graces and vertues of their minds vnto men , even by their graue and sober gestures and habits of their bodies . §ect . . the second thing to be considered in the right vse of apparell , is the wearing and putting of it on . touching which , two speciall rules are to be obserued . i. rule . that we weare and put on our apparell , for those proper ends , for which god hath ordained the same . the ends of apparell , are specially these . first , for necessitie sake ; that is , for the defending of the body from the extremitie of parching heate , and the pinching cold , and consequently the preseruing of life & health . this was the end , for which garments were first made after the fall . and the reason of it is this . whilest man was yet in the state of innocencie , before his fall , ther was a perfect temperature of the aire , in respect of mans bodie , and so there was no need of garments ; and nakednesse then was no shame vnto man , but a glorious comelines . now after that adam and in him al mankind , had sinned , vanitie came vpon all the creatures ; & amongst the rest , vpon the aire a maruelous distemperature in respect of heat and cold . for the remedie whereof , it was ordained that adam should weare apparell , which god hauing once made and appointed , he hath euer since blessed it as his owne ordinance , as daily experience sheweth . for , our attire which is void of heat and life , doth notwithstanding preserue mans bodie in heat and life ; which it could not doe , if there were not a speciall prouidence of god attending vpon it . the second ende of apparell , is honestie . for to this ende doe we put it on , and weare it , for the couering and hiding of that deformitie of our naked bodies , which immediately followed vpon the transgression of our first parents : and in this respect also , were garments ( after the fall ) appointed by god , for the vse of man. it is obiected , that esay prophecied naked and bare-foot , esa. . 〈◊〉 . and so did saul , . sam. . . i answer : first , that which the prophet did , was done by commandement , as may appeare in the second verse of that chapter . for the lord gaue him commandement so to doe . againe , he is saide to be naked , because he put off his vpper , ●…ent , which was sackcloath , or some other rough garment , that prophets vsed to wenre ; but it cannot be prooued , that he put off that garment which was next his flesh and skinne . concerning saul , there be two answers giuen . one , that he put off his vpper garment , as esay did . for we are not to imagine , that he prophecied naked , it beeing so vnseemely a thing , and euen against the law of nature since the fall . the other answer , and that according to the true meaning of the text is ; that saul , before the spirit of prophecie came vpon him , had put on and wore his warrelike attire , wherewith he went out to take dauid . but when the spirit came vpon him , then he put off his militarie habite , and went in other attire , after the manner and fashion of a prophet , and so prophecied . and therefore , whereas he is saide to goe naked , the meaning is , that he stript himselfe of his armour , which both himselfe and his messengers vsed , in pursuing after dauid . now touching the couering of the bodie with apparell , these things are to be remembred . first , that it must be couered in decent , and seemely sort . thus ioseph wrapped christs bodie that was dead , in a cleane linnen cloath , together with the spices , matt. . . secondly , the whole bodie must be couered some onely parts excepted , which ( for necessitie sake ) are left open and bare , as the hands and face : because there is an ignominious shame , not only on some parts , but ouer the whole bodie . and here comes to be reproued , the affected nakednesse vsed of sundry persons , who are wont to haue their garments made of such a fashion , as that their neck and brests may be left for a great part vncouered . a practise full of vanitie , and cleane contrary to this rule grounded in corrupted nature . for if the whole body be ouer spread with shame , by sinne , why should any man by such practise , ( as much as in him lies ) vncouer his shame to the view of the world ? the ende of attire is , to hide the shamefull nakednes of the bodie , from the sight of men . but such persons as these are , doe hereby expresse the vanitie and lightnes of their mindes , by leauing some parts of their bodies open and vncouered . wherein , what doe they else , but euen display and manifest vnto men and angels , their owne shame and ignominie ? nay , what doe they else , but glorie in that , which is ( by the iust iudgement of god ) reprochfull vnto them ? let all those that feare god , and are humbled in the consideration of their sinnes , which are the matter of the shame of mankinde , be otherwise affected . a third ende of apparell is , the honouring of the bodie . to this purpose s. paul saith , . cor. . . vpon those members of the bodie , which we think most vnhonest , put 〈◊〉 on the greater honour , &c. v. . god hath tempered the bodie together , and giuen the more honour to that part which lacked . and in . thess. . . it is the will of god , &c. that euery one of you should know how to possesse his vessell in holinesse and honour . these words are spoken of chastitie , but they are generally to be vnderstood of any other vertue belonging to the bodie . now the reason of this ende is plaine . for the bodie of euery beleeuer , is the temple of the holy ghost , and a member of christ , in the kinde and place , as well as the soule . therefore it ought to be both holily and honourably vsed . for the honouring of the bodie with outward ornaments , we must remember this distinction . some ornaments are inward , and some are borrowed . inward , are the graces and gifts of god ; these are our owne . borrowed , are gold , siluer , pearles , and pretious stones : and these are outward . and of the two , more speciall care ought to be had of the inward , then of the outward and borrowed . for these are indeede faire and honourable , in the opinion and estimation of men , but the other are farre more honourable in the sight of god. and therefore saint peter exhorteth weomen , that their apparell be not outward , as with broidered haire , and gold set about , or in sumptuous garments , but that the hidden man of the heart be vncorrupt , with a meeke and quiet spirit , which is before god a thing pretious . . pet. . , . now that we may vse our apparell , to the endes before rehearsed , we are yet further to obserue some speciall rules , which may serue for our direction in the right adorning of the bodie . first , euery one must be content with their owne naturall fauour , and complexion , that god hath giuen them ; and account of it , as a pretious thing , be it better or be it worse . for the outward forme and fauour that man hath , is the worke of god himselfe , fitted and proportioned vnto him , in his conception , by his speciall prouidence . beeing then the lords owne worke , and his wil , thus to frame it rather then otherwise , great reason there is , that man should rest contented with the same . here comes to be iustly reprooued , the straunge practise and behauiour of some in these daies , who beeing not contented with that forme and fashion , which god hath sorted vnto them , doe deuise artificiall formes and fauours , to set vpon their bodies and faces , by painting and colouring ; thereby making themselues seeme that which indeede they are not . this practise is most abominable in the very light of nature , and much more by the light of gods word ; wherein we haue but one onely example thereof , and that is of wicked iesabel , . king . . . who is noted by this marke of a notorious harlot , that shee painted her face . for what is this , but to finde fault with gods owne workemanship ? and to seeke to correct the same , by a counterfait worke of our owne deuising ; which cannot but be highly displeasing vnto him . a cunning painter , when he hath once finished his worke , if any man shall goe about to correct the same , he is greatly offended . much more then may god , the most wise and absolute former , and creatour of his workes , be highly offended with all those , that cannot content themselues , with the fauour and feature they haue receiued from him , but will needes be calling his worke into question , and refining it according to their owne humours and fancies . tertullian in his booke de habitu mulierū , calls such persons , and that deseruedly , the deuills handmaides . but may some say , if there be any deformitie in the bodie , may we not labour to couer it ? ans. yes : but we may not set any new forme on the face , or habite on the bodie . dissembling is condemned , as well in deede , as in word , and such is this . secondly , we must place the principall ornament of our soules and bodies , in vertue and good workes , and not in any outward things . so would paul haue woomen to aray thēselues in comely apparell , with shamefastnes and modestie , . tim. . . thirdly , in vsing of ornaments before-named , we must be very sparing , and keepe our selues within the meane . gen. . . abrahams seruant gaue rebecca an abillement of halfe a shekel weight , and two bracelets of ten shekels of gold , which shee put vpon her forehead and hands , v. . all which were of no great value , and therefore not excessiue , but comely and moderate . and in the old testament , kings daughters were clad but in parti-coloured garments . . sam. . . there was therefore , euen amongst them , great plainenesse . it will here be demanded , what is then the measure that must be vsed ? ans. the scripture giues no rule for our direction in this point , but the example and iudgement of the sagest and soberest persons in euery order , age , and condition ; and as they doe and iudge , so must we . as for example : whether a man should weare a ruffe single , or double , or tripled , &c. the scripture , in particular , giues no direction : onely we must looke vpon the example of the soberest , and discreetest persons of our order and age , and that ought to be our president for imitation . fourthly , ornaments must be vsed not alwaies alike , but according to times and seasons . it is noted as a fault in the rich glutton , that he went euery day in costly apparell . luk. . . in the daies of reioycing , we may put on more outward ornaments : and so they vsed of ancient times , at mariages , to put on wedding garments . matth. . but in the daies of mourning , baser and courser attire is to be vsed , as fittest for the time . fiftly , we must adorne our bodies to a right ende ; to wit , that thereby we may honour them , and in them honour god. against this rule do offend those , that adorne their bodies , to be praised , to be counted rich and great persons , and to purchase and procure vnto themselues the loue of straungers . this is the harlots practise , described by salomon at large , prou. . . & . . . these are the endes , for which we must attire our selues . and so much of the first maine rule to be obserued , in the wearing and putting on of apparell . the second maine rule followeth . we must make a spirituall vse of the apparell which we weare . how may that be done ? ans. first , we must take occasion thereby to humble our selues , and that in this manner . when we see the plaister vpon the sore , we know there is a wound : and so , the couer of our bodies , must put vs in minde of our shame and nakednes , in regard of grace and gods fauour , by reason of originall sinne . and we are to know , that it is a dangerous practise for any man , to puffe vp himselfe in pride , vpon the sight and vse of his apparell . for this is to be proud of his owne shame . nay , it is as much , as if a theese should be proud of his bolts , and of the halter about his necke , garments beeing nothing els but the couer of our shame , and the signes of our sinnes . secondly , by the putting on of our garments , we must be admonished to put on christ. rom. . . quest. how shall wee doe that ? ans. thus : we must conceiue christs obedience actiue and passiue , as a couering ; and therefore by praier we are to come vnto god in his name , and intreat him to accept this his obedience for vs : yea that christ may be made vnto vs wisdome , righteousnes , sanctification , and redemption . and we on the other side , made conformable to him in life and death , in all morall duties . lastly , that we may haue the same mind , affection , and conuersation that he had . thirdly , when we put off our clothes , we then are admonished of putting off the olde man ; that is , the masse and body of sinnefull corruption . and we then put him off , when we can by grace hate sinne , and carrie a resolute purpose in our hearts of not sinning . fourthly , when we cloth our selues , and trusse our attire to our bodies ; this should , teach vs a further thing , that it behooueth vs , to gird vp our loines , to haue our lightes burning , to prepare our selues to meete christ , whether by death , or by the last iudgment . if we make not these vses of our attire , we doe not rightly vse , but rather abuse the same . in a word , to shut vp this point ; we are all to be exhorted to make conscience of the practise of these rules , and to take heede of pride in these outward things . and in way of motiue hereunto ; consider first , how great & hainous a sinne pride is . the greatnes of it may be discerned by foure things . first , in it , and the fruit thereof , superfluity of apparell , there is an abuse of our wealth , to needlesse and superfluous vses , which ought to be employed to vses more necessarie ; as to the good of the church , common wealth and familie , and especially for the releife of the poore . secondly , in this sinne there is an abuse of time . for they that giue themselues to pride ; spend so much time in the adorning of their bodies , that they haue no leisure for the adorning and beautifying of the soule . hence it comes to passe , that proud persons abound with ignorance , idlenesse , wantonnesse , and many other enormities . thirdly , in this sinne there is an abuse of the attire it selfe : in that it is made a signe of the vanitie of the mind , and wantonnesse of the heart , which should be the signe of a heart religiously disposed . fourthly , in it there is a confusion of order in the estates & societies of men . for whereas one order of men should goe thus attired , and another after another manner ; by this it comes to passe , that equall and superior are clothed both alike , and that which should be an occasion to humble vs , is made an occasion to puffe vs vp . fiftly , there is a great iudgement threatned against this sinne . esay . . . . zeph. . . the greatnes of this vice , we are to endeavour , by all means possible , to redresse in our selues . for which purpose , we must be careful to see and feele , and withall to bewaile the spirituall nakednes of our soules ; which is a deprauation of the image of god , wherein we are created , according to him , in holines and righteousnesse , the want whereof makes vs vgly and deformed in the eyes of god. and the true sense and experience of this , will turne our mindes and thoughts from the trimming of the body , and make vs especially to labour for the righteousnesse of christ imputed , as the onely couering which will keepe vs warme & safe from the stormes and tempests of the wrath and furie of god. sect. . in the fourth place , we come to the handling of those questions , that concerne the moderation of our appetite in the vse of pleasures and recreations . and these are specially three . i. question . whether recreation be lawfull for a christian man ? ans. yea , and that for two causes . first , rest from labour , with the refreshing of bodie and mind , is necessarie ; because mans nature is like the bow , which being alway bent and vsed , is soone broken in pieces . now that which is necessarie , is lawfull . and if rest be lawfull , then is recreation also lawfull . secondly , by christian libertie , we are allowed to vse the creatures of god , not onely for our necessitie , but also for meete and convenient delight . this is a confessed truth ; and therefore to them , which shall condemne fit and conuenient recreation ( as some of the ancient fathers haue done , by name chrysostome and ambrose ) it may be said , be not to righteous , be not to wise . eccl. . . ii. question . what kindes of recreations and sports , are lawfull & conuenient , and what be vnlawfull and vnconuenient ? ans. i will first lay downe this ground , that , all lawfull recreation is onely in the vse of things indifferent , which are in themselues neither commanded nor forbidden . for by christiā libertie , the vse of such things for lawfull delight and pleasure , is permitted vnto vs. therfore meete and fitt recreations doe stand in the vse of things indifferent , and not in things either commanded or forbidden . hence i deriue three conclusions , that may serue for the better answer of the question . i. recreation may not be in the vse of holy things ; that is , in the vse of the word , sacraments , praier , or in any act of religion . for these things are sacred & divine , they doe stād by gods expresse cōmandement , & may not be applyed to any common or vulgar vse . for this cause it is well provided , that the pageants which haue beene vsed in sundrie cities of this land are put downe ; because they were nothing els , but either the whole or part of the historie of the bible turned into a play. and therefore the lesse to be allowed , considering that the more holy the matter is which they represent , the more vnholy are the plaies themselues . againe , all such iests , as are framed out of the phrases & sentences of the scripture , are abuses of holy things , and therefore carefully to be avoided . the common saying may teach vs thus much . * it is no safe course to play with holy things . lastly , vpon the former conclusion , we are taught that it is not meete , conuenient , or laudable for men to mooue occasion of laughter in sermons . the second cōclusion . recreation may not be made of the sinns or offences of men . they ought to be vnto vs the matter of sorrow & mourning . dauid shed riuers of tears , because men brake the commandements of god , psal. . . the righteous heart of lot was vexed , with hearing the abominations of sodome . . pet. . . vpon this , it followeth first , that common plaies , which are in vse in the world , are to be reprooued , as beeing not meet and conuenient matter of recreation . for they are nothing els , but representations of the vices & misdemeanou●s of men in the world . now such representations are not to be approoved . paul saith , fornication , couetousnes , let them not be named among you , as becommeth saintes , eph. . . and if vices of men may not be named , vnlesse the naming of them , tend to the reproouing & further condemning of them , much lesse may they be represented , for the causing of mirth and pastime . for , naming is farre lesse , then representing , which is the reall acting of the vice . indeed magistrates & ministers may name them , but their naming must be to punish , and reforme them , not otherwise . againe , it is vnseemely , that a man should put on the person , behauiour , and habite of a woman ; as it is also for a woman to put on the person , behauiour and habite of a man , though it be but for an houre . the law of god forbiddes both , deut. . . and that law , for equitie , is not meerely iudiciall , but morall . nay , it is the law of nature and common honesty . here also , the dauncing vsed in these daies is to be reprooued ; namely , the mixed dauncing of men and weomen , in number & measure , ( specially after solemne feasts ) with many lascivious gestures accompanying the same ; which cannot , nor ought to be iustified , but condemned . for it is no better , then the very bellowes of lust and vncleanes , yea the cause of much euill . it is condemned in the daughter of herodias , dauncing before herod . mark. . . and in the israelites , that sat downe to eat and drinke , and rose vp to play , that is , to daunce . we read indeed , of a kind of dauncing commended in scripture , that moses aaron and miriam vsed at the redde sea , exod. . . and david before the arke , . sam. . and the daughters of israel , when dauid gotte the victorie of goliah , . sam. . . but this dauncing was of another kind . for it was not mixt , but single , men together , and women apart by themselues . they vsed not in their dauncing wanton gestures , and amorous songs , but the psalmes of praise and thanksgiuing . the cause of their dauncing was spirituall ioy , and the end of it was praise and thanksgiuing . it may be alleadged , that ecclesiastes saith , there is a time of mourning , and a time of dauncing , eccl. . and dauid saith , thou hast turned my ioy into dauncing , psal. . ● . and the lord saith in ieremie , o daughter sion , thou shalt got forth with the daunce of them that reioyce . ier. . . i answer : first , these places speake of the sacred dauncing before named , and not of the dauncing of our times . secondly , i say , that these places speake not of dauncing properly , but of reioycing signified by dauncing : that is to say , a heartie reioycing , or merrie-making . besides that , the prophet ieremie speaks by way of comparison , as if he should say , then shall the virgin reioyce , as men are woont to doe in the duin●● . and it is sometimes the vse of the scripture , to expresse things lawfull by a comparison , drawne from things vnlawfull : as in the parables of the vnrighteous iudge , the vniust steward , and the theefe in the night . the third conclusion . we may not make recreations of gods iudgements , or of the punishments of sinne . the law of god forbiddes vs to lay a stumbling blocke before the blind , to cause him to fall , though it be not done in earnest , but in sport , leuit. . . vpon the same ground , we are not to sport our selues with the follie of the naturall foole . for that is the blindnes of his minde , and the iudgement of god vpon him . i know it hath beene the vse of great men , to keepe fooles in their houses : and i dare not condemne the fact . for they may doe it , to set before their cies a daily spectacle of gods iudgement , and to consider how god in like sort , might haue dealt with them . and this vse is christian. neuerthelesse , to place a speciall recreation , in the follie of such persons , and to keepe them onely for this ende , it is not laudable . when dauid fained himselfe to be madde , before achish the king of gath , marke what the heathen king could say , haue i neede of madde men , that ye haue brought this fellow , to play the madde man in my presence ? shall he come into my house ? . sam. . . againe , the bayting of the beare , and cockefights , are no meete recreations . the baiting of the bull hath his vse , and therefore it is commanded by ciuill authoritie ; and so haue not these . and the antipathie and crueltie , which one beast sheweth to another , is the fruit of our rebellion against god , and should rather mooue vs to mourne , then to reioyce . the second answer to the former question , is this . games may be deuided into three sorts . games of wit or industry , games of hazard , and a mixture of both . games of wit , or industrie are such , as are ordered by the skil and industry of man. of this sort are shooting in the long bow , shooting in the caleeuer , running , wrastling , fensing , musicke , the games of chests , and draughts , the philosophers game , and such like . these , and all of this kind , wherein the industry of the mind & body hath the chiefest stroke , are very commendable , and not to be disliked . games of hazard are those , in which hazard onely beares the sway , and orders the game , and not witte ; wherein also there is ( as we say ) chance , yea meere chance in regard of vs. of this kind is dicing , and sundry games at the tables & cardes . now games that are of meere-hazard , by the consent of godly divines , are vnlawfull . the reasons are these . first , games of meere hazard are indeede lo●s ; and the vse of a lot , is an act of religiō , in which we referre vnto god , the determination of things of moment , that can no other way be determined . for in the vse of a lotte there be foure things . the first is , a casuall act done by vs , as the casting of the die. the second is , the applying of this acte , to the determination of some particular controversie , the ending whereof maintaines peace , order , and loue among men . the third is confession , that god is a soueraigne iudge , to end and determine things , that can no other way be determined . the fourth is , supplication , that go● would , by the disposition of the lotte , when it is cast , determine the euent . all these actions are infolded in the vse of a lotte , and they are expressed , act. . ver . . . . now then , seeing the vse of a lotte is a solemne act of religiō , it may not be applied to sporting , as i haue shewed in the first conclusion . secondly , such games are not recreations , but rather matter of stirring vp troblesome passions , as feare , sorrow , &c. and so they distemper the body and mind . thirdly , covetousnes is commonly the ground of them all . wherevpon it is , that men vsually play for mony . and for these causes , such plaies by the consent of learned divines , are vnlawfull . the third kind of plaies are mixt , which stand partly of hazard , and partly of witte , & in which hazard beginnes the game , and skil gets the victorie : and that which is defectiue by reason of hazard , is corrected by witte . to this kind , are referred some games at the cards and tables . now the common opinion of learned divines is , that as they are not to be cōmended , so they are not simply to be condemned , and if they be vsed , they must be vsed very sparingly . yet there be others , that hold these mixt games to be vnlawfull , and iudge the very dealing of the cards to be a lotte , because it is a meere casuall action . but , as i take it , the bare dealing of the cards is no more a lotte , then the dealing of an almes , when the princes almner puts his hand into his pocket , and giues , for example , to one man sixe pence , to another twelue pence , to another two pence , what comes forth without any choice . now this casuall distribution is not a lot , but onely a casuall action . and in a lot , there must be two things . the first is , a casuall act : the second , the applying of the foresaid act , to the determination of some particular and vncertaine euent . now the dealing of the cards is a casuall act ; but the determination of the vncertaine victorie , is not from the dealing of the cardes , in mixed games , but from the wit and skill , at least from the will of the players . but in things that are of the nature of a lot , the wit and will of man hath no stroke at all . neuerthelesse , though the dealing of the cardes , and mixed games , be no lots ; yet it is farre saffer and better , to abstaine from them , then to vse them : and where they are abolished , they are not to be restored againe , because in common experience , many abuses and inconueniences attend vpon them : and things vnnecessarie , when they are much abused , because they are abused , they must not be vsed , but rather remooued , as the brasen serpent was , . king . . . iii. question . how are we to vse recreations ? for answer whereof , we must remember these foure speciall rules . i. rule . we are to make choice of recreations , that are of least offence , and of the best report . phil. . . whatsoeuer things are of good report , thinke of them . the reason is , because in all recreations , we must take heede of occasions of sinne , both in our selues and others . and this mooued iob , while his sonnes were a feasting , to offer daily burnt offerings , according to the number of them all , because he thought , it may be , my sonnes haue sinned , and blasphemed god in their hearts . iob . . and not onely that , but i adde further , we must take heede of occasions of offence in others . vpon this ground , paul saies , that rather then his eating should offend his brother , he would eate no meate while the world indured . . cor. . . in this regard , it were to be wished , that games of wit should be vsed onely , and not games of hazard , because they are more scandalous then the other . lastly , in things that are lawfull in themselues , we are to remember paules rule , all things are lawfull , but all things are not expedient . . cor. . . ii. rule . our recreations must be profitable to our selues , and others ; and they must tend● also to the glorie of god. our sauiour christ saies , that of euery idle word that men shall speake , they shall giue an account at the day of iudgement . matth. . . where by idle words , he meaneth such , as bring no profit to men , nor honour to god. and if for idle words , then also for idle recreations , must we be accountable to him . againe , s. paul teacheth , that whether we eate or drinke , or whatsoeuer we doe , we must doe all to the glorie of god 〈◊〉 . cor. . . therefore the scope and ende of all recreations is , that god may be honoured in and by them . iii. rule . the ende of our recreation must be , to refresh our bodies and mindes . it is then an abuse of recreation , when it is vsed to winne other mens money . the gaine that comes that way , is worse then vsurie , yea , it is flat theft . for by the law , we may recouer things stolne , but there is no law to recouer things wonne . and yet , if play be for a small matter , the losse whereof is no hurt to him that looseth it , and if it be applied to a common good , it is lawfull , otherwise not . iv. rule . recreation must be moderate and sparing , euen as the vse of meat and drinke , and rest . whence it followeth , that they which spende their whole life in gaming , as players doe , haue much to answer for . and the like is to be saide of them that haue lands and possessions , and spend their time in pleasures and sports , as is the fashion of many gentlemen in these daies . now recreation must be sparing , two waies . first , in regard of time . for we must redeeme the time , that is , take time while time lasteth , for the procuring of life euerlasting . eph. . . this condemneth the wicked practise of many men , that follow this game and that , to driue away time , wheras they should employ all the time that they can , to doe gods will. and indeede , it is all to little , to doe that which we are commanded : and therfore while it is called to day , let vs make all the hast we can , to repent and be reconciled vnto god. secondly , recreation must be sparing , in regard of our affection . for we may not set our hearts vpon sports , but our affection must be tempered and alaied with the feare of god. thus salomon saies , that laughter is madnes , eccles. . . so farre-forth , as it hath not the feare and reuerence of the name of god to restraine it . this was the sinne of the iewes reprooued by the prophet , that they gaue themselues to all manner of pleasure , and did not consider the worke of the lord : that is , his iudgements and corrections . esa. . . and thus if sports and recreations be not ordered , and guided according to this and the other rules , we shall make them all not onely vnprofitable vnto vs , but vtterly vnlawfull . and so much of the vertue of temperance . chap. v. of liberalitie . hitherto we haue treated of the first sort of vertues , that are seated in the will , which doe respect a mans owne selfe , namely of clemencie , which standeth in the moderation of the mind in respect of anger : and temperance , which consisteth in the moderation of our appetite , in respect of riches , apparell , meate and drinke , pleasures and recreations . now we come to the second sort , which respect others beside our sel●es . and these belong to the practise either of courtesie and kindnes , or equitie and right . of the first kind , is liberalltie : of the second is iustice , in shewing or giuing equitie , or fortitude in maintaining the same . of these in order . liberalitie , is a vertue , seated in the will , whereby we shew or practise courtesie and kindnes to others . the principall questions touching this vertue , may be referred to that text of scripture which is written luk. . . therefore giue almes of those things which ye haue , and behold all things shall be cleane vnto you . the words are a rule or counsell , deliuered by christ to the pharisies : and the true and proper sense of them , is this . you pharisies , giue your selues to the practise of iniustice and oppression , and thereby you desile your selues , and all your actions . for redresse hereof , i propound you this rule ; practise charitie in giuing of your almes , let your outward good actions , proceede from the inward syncere affection of your hearts towards your brethren ; and then shall you attaine to a holy and pure vse of your goods . the counsell of daniel to king nebuchadnezar , dan. . . to breake off his sinnes by the practise of iustice , and his iniquities by mercie to the afflicted , may be a good commentarie to this text. in the words , i consider two things . a remedie , therefore giue almes of those things you haue : and the fruit that followes vpon the remedie , and behold all things shall be cleane vnto you . sect. . the remedie , is the vertue of christian liberalitie , consisting principally in the practise of loue and mercie , in giuing of almes . for the better vnderstanding whereof , fiue questions are briefly to be propounded and resolued . i. question . who , or what persons must giue almes ? ans. there be two sorts of men , that are , and ought to be , giuers of almes . the first sort are rich men , who besides things necessarie , haue superfl●●tle and abundance , yea , much more then things necessarie . these are such as haue the worlds good , as s. iohn saith , whereby they are inabled , to giue and bestow releefe vpon others , out of their abundance . thus saint paul saith , that the abundance of the corinthians , must supplie the want of other churches , . cor. . . many other proofes might be brought , but these are sufficient in a knowne and confessed truth . a second sort of giuers , are men of the poore sort , that haue but things necessarie , and sometime want them too . and because this point is not so easily graunted , therefore i will prooue it by the scriptures . the man that liues by his work , is commāded to labour in his calling , that he may haue something to giue to them that want , ●ph . . . the poore widow that cast into the lords treasurie of her penurie , but two mites , that is the eight part of a pennie , is commended ; and christ preserreth her almes , before the great gifts of the richer sort , luk . . . the church of macedonia , beeing poore and in extreame necessitie , doth yet send reliefe to other churches , and is commended for it by paul. . cor. . . their povertie excused them not frō liberalitie , but they were liberall , not onely according to , but even beyond their abilitie . our sauiour christ himselfe liued of almes : for ioanna the wife of chuza herods steward , & susāna ministred vnto him of their substance , luk. . . where by the way , we note , that he did not liue by begging , as the papists affirme , but by the voluntarie ministration and contribution of some , to whom he preached . now , though he was so poore himselfe , yet he vsed to giue aimes of that he had , ioh. . . the oblations of the old testament , for the maintenance of the altar , were a matter of great cost and charge , in sacrifices , & such like ceremonies : & yet al were charged with them , the poore , as well as the rich . now in the new testament , the materiall altar is taken away , & yet we haue something in the roome therof , namely , those that are poore and destitute , which all men are bound in conscience to releeue and maintaine , as once they were to maintaine the altar . saint iohn commends vnto vs charitie , not that which consisteth in words onely , but which shewes it selfe in actions , . ioh. . . teaching that the one is no way sufficient without the other . lastly , all mankind is distinguished into these two sorts : some are givers , some are receiuers of aimes : there is not a third kind to be found in the scriptures . yet here an exception must be added , that this doctrine be not mistakē . there are some persons exempted from this dutie , & they be such , as are in subiection to others , and are not at their owne disposition . of this sort , are children vnder the gouernement of their parents , and seruants subiect to the authoritie and dominion of their masters . for the goods which they haue , are not their owne , neither may they dispose of them as they list : they therefore must not be giuers . it may be asked , whether the wife may giue almes without the consent of her husband , considering that she is in subiection to another , and therfore all that she hath is anothers , & not her own . ans. the wife may giue almes of some things , but with these cautiōs ; as first she may giue of those * goods that she hath excepted from marriage . secondly , she may giue of those things which are commō to them both , provided it be with her husbands consent , at least generall and implicite . thirdly , she may not giue without or against the consent of her husband . and the reason is , because both the law of nature , and the word of god , commands her obedience to her husband in all things . if it be alleadged , that ioanna the wife of chuza herodes steward , with others , did minister to christ of their goods , luk. . . i answer . it is to be presumed , that it was not done without all consent . againe , if it be said , that abigail brought a present to dauid , for the releife of him and his young men , whereof she made not nabal her husband acquainted , . sam. . . i answer , it is true , but marke the reason . nabal was generally of a churlish and vnmercifull disposition , wherevpon he was altogether vnwilling , to yeeld releife to any , in howe great necessitie soeuer ; whence it was , that he ●ailed on the young men , that came to him , and dro●e them away , ver . . againe , he was a foolish man ; and giuen to drunkennesse , so as he was not fitte to gouerne his house , or to dispense his almes . besides that , abigail was a woman of great wisedome , in all her actions , and that which she now did was to saue nabals and her owne life , yea the liues of his whole family : for the case was desperate , and all that they had , were in present hazard . that example therefore , is no warrant for any woman to giue almes , vnlesse it be in the like case . ii. question . to whome must almes be giuen ? ans. to them that are in neede eph. . . for the better conceiving of this answer , we must remember , that there be three degrees of need . the first is extreame necessitie , when a man is vtterly destitute of the meanes of preseruation of life . the second is great need , when a man hath very little to maintaine himselfe , and his . the third is common necessitie , when he hath something , but yet not sufficient or competent . now those that are in the first and second degree of neede , they are the persons that must be s●●coured and releeued . for proofe hereof consider these places , mat. . . . i was hungry , and ye gaue me meat , i thirsted , & ye gaue m● drinke , i was naked , and ye clothed mee , i was sicke , and ye visited me , i was in prison , and ye came unto me . where obserue what person christ commendeth vnto vs to be releeued , the hungry , thirstie , naked , sicke , harbourles , and the capt●ue or prisoner . rom. . . if thine enemie hunger , feede him ; if the thirst , giue him drinke . we must not onely supply the need of our freindes , but also our enemies . 〈◊〉 . tim. . . if any beleeuing man or woman haue widowes , let him minister vnto them , &c. that there may be sufficient for them that are widowes indeede . here widowes that are desolate , without friends and goods , are commended to the liberalitie of the church . leuit . . . if thy brother be impouerished , and hath the trembling hand , thou shalt releeue him , as a stranger or soiourner , so shall he liue with thee . by the trembling hand , is meant the man that workes hard for his liuing , and yet cannot by his labour get things necessarie , but must needes stretch out his hand , to others that are in better state for helpe . here two questions may further be made . first , whether we must giue almes to beggers ? i meane such as goe from doore to doore : for they come vnder the degrees of needie persons . ans. beggars are of two sorts : either such as are strong , able to labour , and doe somewhat for their liuing ; or such as are weake and impotent , vnable to take paines for the maintenance of themselues , or those that belong vnto them . the first sort , are not to be reiceued . for touching them , the apostle hath giuen this rule , he that will not labour , must not eate , . thess. . . . euery man must liue by the labour of his owne hands , and feede vpon his owne bread . againe , such beggers are theeues & robbers , because they steale their labour from the church and common-wealth , which is as profitable , as land and treasure . in the old law , if two men striued together , and the one had wounded the other ; the offender was inioyned , not onely to pay for the healing , but for the losse of his time also . exod. . . and in like manner , ought such persons to beare the punishment , both of their theft , and of the losse of their labour . and the truth is , they that giue to them in this their loose life , doe maintaine them in wickednes . yet here one caution is to be remembred : that , if such a man be in extreame neede , he must be helped , rather then he should perish . and the magistrate is to punish him for his idlenes ; and to compell him to labour . the magistrate , i say : for priuate persons haue no authoritie to inflict punishment in this case . as for the other sort , that are vnable to worke , they are not allowed by the word of god , to gather their almes themselues by begging from doore to doore , but to be releeued at home in their houses . deut. . . there shall not be a begger in thee . v. . there shall be euer some poore in the land . here the holy ghost makes a plaine difference , between the poore and the begger , forbidding the one , and commanding to helpe the other . saint paul likewise distinguisheth of widowes , whereof some haue rich kindred , and they are to be prouided for by them , . tim. . . others are destitute of friends and kindred , by whome they may be releeued , and such he willeth to be maintained by the church . v. . and this is no toleration or approbation of beggers . againe , the begging of almes is the very seminarie of vagabonds , rogues , & stragling p●●sōs , which haue no calling , nor are of any corporation , church , or commonwealth . yea it doth proclaime to the world , in the eares of all men , the shame either of the magistrate who restraines it not , hauing authoritie : or of the wealthie and able , that they haue no mercy or compassion . it is also a great disorder in commonwealths . for the boldest and most clamarous begger , carries away all the almes from the rest : and so releefe is distributed both vnwisely and vnequally . and howsoeuer it is the good law of our land , agreeable to the law of god , that none should begge that are able to labour , and all men are bound in conscience to see it obserued , that haue any care of the good of this church and commonwealth : yet it is a plague of our times , and greatly to be bewailed , that it is neglected , and not put i● execution . in the second place it is demanded , whether we must put a difference betweene persons and persons , in giuing our almes . ans. there be three differences of men , that are in neede . the first , is a mans owne : and such are they , that be of his houshold , for which he that makes not provision , is worse then an infidell , as the apostle speaketh , . tim. . . those also which are of a mans own blood , as father and mother , &c. mat. . , . now contrarie to this sort are strangers , to whome we must not giue . for to neglect a mans own , and to bestowe it vpon forrainers , vnlesse there be iust and necessarie cause so to doe , is a sinne against the law of nature a second difference of men is this . some are of the houshold of faith . saint pauls rule is this , that we preferre them before the other , gal. . . doe good vnto all men , but specially to them that are of the houshold of faith . a third difference . some are our owne poore , of our towne , land , & country : & some be strangers in the same respects . now , howsoeuer we are debters to all that we can doe good to : yet those that are neerer to vs in habitation or neighbourhood , are to be respected and releeued before others . this the lord commandeth , deu● . . . if one of thy brethren with thee be poore , within any of thy gates in thy land , which the lord thy god giueth thee ; thou shalt not harden thy hart , and shut thine hand from him . and these beeing releeued , we may in the next place afford our helpe to others . thus did the good samaritane , in case of necessitie , practize his charitie vpon a stranger , luk. . . and is therefore commended by our sauiour christ. iii. question . how much releefe must every man giue ? ans. we must put a difference betweene the almes of priuate men , and of incorporations or churches . touching priuate mens almes , the scripture hath not determined how much must be giuen , but hath left it to the discreet consideration of euery christian. and yet it must be remembred , which the apostle saith , that he that soweth sparingly , shal reape sparingly . and againe , let euery man giue , as he hath determined in his owne heart . lastly , he giues a commandement touching the quantitie of giuing , that euery first day of the weeke , euery one lay aside by himselfe , and lay vp as god hath prospered him ; that is , according to the abilitie , wherewith god hath blessed him . . cor. . . but two cautions are proprounded in the word , touching this quantitie . first , that we must not so giue almes , that others be ●ased , and we our selues grieued . . cor. . . it is not gods will , that we should giue all that we haue in almes , and keepe nothing for our selues , but that we keepe a due proportion in giuing , and doe that good to others , whereby we may not our selues be hindred or oppressed . our foūtaines and riuers must runne , to serue the necessitie of the stranger , in vse . prov. . , . but yet the right must remaine our owne , we may not giue away fountaine and water , and all . luk. . . he that hath two coates , let him part with him that hath none , that is , he that hath things necessarie and in abundance , let him giue freely , yet so as he reserue one coate to himselfe . here the papist is iustly to be blamed , who holdeth it a state of perfection , to giue away all , and to liue by begging . for this can not be , seeing it is against gods commandement , who will haue some giuen , and not all , one coate not both , and so is a state rather of sinne and imperfection . secondly , in the case of extreame necessitie ( and not otherwise , ) we must enable our selues to giue almes , though it be by the selling of our possessions , luk. . . sel● that ye haue , and giue almes : our sauiours meaning is , in the case of extreame necessitie ; when there is no other way to releeue those that are to be releeued . dauid notes it as a propertie of a mercifull man , that he disperseth abroad , and giues to the poore , psal. . . it was practised by the primitiue church , in the times of persecution , in the like case . act. . . . and the church of macedonia , though they were in want themselues , yet supplied the extreame want of other churches . . cor. . , . now touching the almes of whole bodies , and churches , this is the rule : that , they should maintaine the poore with things necessarie , fit , and conuenient , as meate , drinke , and cloathing . . tim. . . and this serues to con●ute a grosse errour , maintained by learned papists ; who hold , that whatsoeuer a man hath , aboue that which is necessarie , to nature and estate , he should giue it in almes . but the truth is otherwise : for a man may and ought to giue almes more liberally , when he hath abundance , yet so , as he is not bound to giue all , but may reserue euen part of his superfluitie , for the publicke vse of church and common-wealth . and to this purpose , is that which our sauiour saith , luk . . ● . he that hath two coates , that is , things necessarie and superfluous , must giue but one , and that in the case of the greatest necessitie ; meaning thereby , that all superfluitie must not be giuen in almes , sauing onely in the case aforesaid of extreame want . iv. question . how many waies is a man to giue almes ? ans. three waies . first , by free giuing to the poore . secondly , by free lending : for this is oftentimes , as beneficiall to a man , as giuing . for this ende , there was a law giuen , deut. . . thou shalt open thy hand vnto thy poore brother , and lend him sufficient for his neede which he hath . luk. . . lend , looking for nothing againe . exod. . . if thou lend money to the poore with thee , thou shalt not be an vsurer vnto him , thou shall not oppresse him with vsurie . thirdly , by remitting due debt , in case of mens decay and extreame pouertie . exod. . . if thou take thy neighbours rayment to pledge , thou shalt restore it vnto him , before the sunne goe downe . . for that is his couering onely , and this is his garment for his skin : wherein shal he sleepe ? therefore when he crieth vnto me ( for colde and necessitie ) i will heare him : for i am mercifull . according to this law , nehemiah exhorteth the rulers and princes of the iewes , that had oppressed their poore countrey-men , saying , ren●it vnto them the hundreth part of the siluer , and of the corne , of the wine , and of the oyle , that ye exact of them for loane . nehem. . . v. question . how should almes be giuen , that they may be good workes , and pleasing vnto god ? ans. for the right manner of giuing , sundry things are required , but specially these sixe . first , a man must consecrate himselfe , and all the gifts that he hath & enioyeth , to god and his honour . this dutie is commended in the church of macedonia , that they gaue their owne selues , first to the lord , and after vnto them that were in neede , by the will of god. . cor. . . and thus the prophet esay foretelleth , that the citie tyrus being conuerted , should consecrate themselues , and their goods to the lord. esa. . . yet her occupying and her wages shall be holy vnto the lord : it shal not be laid vp nor kept in store , but her marchandise shall be for them that dwell before the lord , to eate sufficiently , and to haue durable cloathing . secondly , we must giues almes in faith . how is that ? first , we must be perswaded , that we are reconciled to god in christ , and stand in his fauour : and then our almes shall be accepted . for , no worke of the person can please god , before the person himselfe be approoued of him . secondly , we must depend vpon god by faith , for the good successe of our almes . saint paul compares the poore man to a field well tilled , and almes to the sowing of seede , which hath a most plentifull haruest of blessing following it , . cor. . . now as the husbandmā , casting his seed into the earth , waiteth vpon god for the fruit thereof , iam. . . so must the good man that giues almes , depend vpon god for the euent thereof . salomon saies , he that hath mercy vpon the poore , lendeth to the lord , and the lord will recompence him that which he hath giuen , prou. . . vpon these groūds must our faith rest , when we doe good to the poore . thirdly , we must giue in simplicitie . rom. . . he that distributeth , let him doe it with simplicitie , that is , of meere pity and compassion , and not for any sinister respect , pleasure , or praise of men . mat. . . when thou dost thine almes , let not thy left hand know , what thy right hand doth . fourthly , we must giue in loue . . cor. . . though i feede the poore with all my good : &c. and haue not loue , it profiteth me nothing . fiftly , in iustice . for we must not giue other mens goods , but our owne truly gotten . esa. . . the true fasting is , to breake thine owne bread to the hungrie , to bring the poore that wander , into thine owne house , &c. sixtly , with a bountifull and chearefull minde . . cor. . . as euery man wisheth in his heart , so let him giue , not grudgingly , or of necessitie : for god loueth a chearefull giuer . our almes must not be extorted , but franke & free . and hence it followeth , that there ought to be no begging from doore to doore , in a christian commonwealth . for that shewes , that men part with their almes , of a niggardly and compelled minde . and thus much of the remedie . sect. . in the next place followeth the fruit of the remedie , in these words , and all things shall be cleane vnto you . here first , i will speake of the false , and then of the true and right fruit of liberalitie . the false fruit is this , that , giuing of almes doth merit forgiuenes of sinne , and satisfie the iustice of god , for the temporall punishment thereof . that we may the better see the errour of this doctrine , i will answer their arguments . obiect . i. first , they alleadge out of this text , that giuing of almes makes all things cleane vnto vs. ans. we must vnderstand the text , thus . if we turne to god , beleeue in christ , and leaue all our sinnes , then are we cleane , and all our actions , and consequently our almes-giuing shall be cleane vnto vs : for to the pure all things are pure . now almes and other things , are then said to be cleane vnto a man , when he beeing himselfe pure , maketh and hath a pure vse of them . obiect . ii. dan. . . redeeme thy sinnes , by giuing of al●… . ans. this place maketh against the papists : for by sinnes , the prophet vnderstandeth both the guilt , & also the punishment . whereas they affirme , that the guilt of sinne cannot be redeemed , but by christ alone , and man onely is to satisfie for the temporall punishment of sinne . secondly , the word which they translate redeeme , doth properly signifie ( as it is in the chalde paraphrase ) to breake off . as if the prophet should haue said , thou art , o king , a mightie monarch , and thou hast vsed much iniustice and crueltie : therefore , now repent thy selfe , and breake off the course of thy sinnes , and testifie thy repentance , by doing iustice , and giuing almes to the poore , whom thou hast oppressed . thirdly , the word in the ancient latine translations , signifieth to amende ; and then it beareth this sense : amend thy selfe , and the course of thy life , and let thine iniustice be turned into iustice , thy crueltie into mercie . obiect . iii. make you friends with the riches of iniquitie , that when ye shall want , they may receiue you into euerlasting habitations , luk. . . ans. receiuing here mentioned , is not by way of merit , as though a man could deserue it by giuing almes , but either by way of heartie praiers made by the poore , that they may be receiued , or els because their almes shall be vnto them a pledge and earnest , of their receiuing into gods kingdome . obiect . iv. prou. . . by mercie and truth , iniquitie is redeemed . ans. . salomons meaning is , that by gods goodnes , and not ours , iniquity is pardoned . . if by mercie , is meant mans mercie , then are we to vnderstand it thus ; that mercie and truth , are euident signes vnto vs that our sinnes are forgiuen , and not the working causes of remission . obiect . v. luk. . . and thou ( which giuest releefe ) shalt be blessed , because they can not recompense thee : therefore almes doe merit . ans. when god promiseth reward to the giuing of almes , the promise is not made to the worke , but to the worker , and that not for the merit of his person , or worke , but onely for christ his sake , in whome he is , by whose meanes he stands reconciled vnto god. and so men that practise charitie in giuing of almes , are rewarded with blessednes , not for their almes , but according to the mercie of god in christ. now followeth the right fruit of almes-giuing : and it stands in foure things . first , they are the way in which we must walke to life euerlasting . i say the way , not the cause either of life , or any other good thing , that god hath promised . secondly , they are effects and fruits of our faith : yea , the signes and seales of gods mercie to vs in christ. to this purpose , s. paul wisheth timothie , . tim. . , , . to charge them that be rich in this world , that they doe good , and be rich in good workes , and be readie to distribute , laying vp in store for themselues a good foundation , against the time to come , that they may obtaine eternall life . now where is this foundation to be laide vp ? not in heauen , for that is impossible for vs , and it is laide vp for vs there alreadie by christ ; but in our owne consciences , and that is our assurance of gods fauour in this world , and life euerlasting in the world to come : of which assurance , this and other good works , are signes and seales vnto vs. thirdly , almes comes in the way of restitution of those goods , that haue beene gotten fraudulently , though from whome , we know not . thus zacheus at his conuersion , for wrongs that he had done , he knew not to whome , gaue halfe his goods to the poore , and proclaimed restitution to those that could come forth and chalenge him . lastly , aimes are a notable remedie against couetousnesse . for he that hath a mercifull heart , to bestow vpon the poore , shall easily be content with that he hath , and auoid that sinne whereby otherwise he falls into tentations and snares of the deuill . . tim. . . chap. vi. of iustice. psal. . . he that walketh vprightly , and worketh righteousnes . the substance of the whole psalme is a question , and an answer . the question is , who are the members of gods church vpon earth , that shall come to life eternall in heauē . ver . . the answer , is made in the rest of the psalme . and in this answer , is contained a description of the parties , by their properties and markes . the first marke is , walking vprightly ; that is , in truth and sinceritie of religion , which standeth in the sinceritie of faith , and a good conscience . the second note , is the practise of righteousnes . now righteousnes , or iustice , is twofold : the iustice of the gospel , and the iustice of the law. evangelicall iustice is that , which the gospell reveales , and not the law ; to witte , the obedience of christ in his sufferings , and fulfilling of the law , imputed to them that beleeue for their iustification ; and this is not here meant . legall iustice is that , which the law revealeth , and withall requireth . and it is either vniuersall , or particular . vniuersall iustice , is the practise of all vertues : or that , whereby a man obserues all the commandements of the law . of this paul speaketh , rom. . . in which place , he opposeth it to the righteousnes , which is by faith . and zacharie and elizabeth , are said to be iust before god , luk. . . namely , by this vniuersall iustice ; because they walked in all the commandements , and ordinances of the lord , indeauouring in althings to please him . particular iustice is that , whereby we giue to euery man his right , or due : and of this dauid here speaketh . the reason is , because if it were not so , then this second marke should comprehend vnder it all the rest ; and so there would be no good distinction of these properties , one from the other . particular iustice , is two-fold ; in distribution , or in exchange , and contract . iustice in distribution is that , which keepes a proportion in giuing to euery man that honour , dignitie , reuerence , reward , or punishment , that is due vnto him . of this , there are mooued principally two questions . i. question . what is that iudgement , which men are to giue , and hold , one to and of another ? ans. iudgement , is of two sorts : publicke , and priuate . publicke , which is giuen and administred by a publicke person , in a publicke place . such is the iudgement of the magistrate , when he acquitteth or condemneth men , as their deserts are , to temporal punishment . of which we may read , . cron. . . psal. . . such also is the iudgement of the prophet , or minister , whereby he doth openly pronoūce to mē , that beleeue & repent , that their sinnes are remitted , or retained , . cor. . . or that , whereby he delivereth obstinate sinners vp vnto satan , by the censure of excommunication , or suspension . . cor. . . . . priuate iudgement is that , whereby one man giues iudgement privately of another . and touching it , we are to consider two points . first , of what things iudgement must be giuen . secondly , how we are to giue iudgement . for the first ; we must giue iudgement of three sorts of things ; of mens facts , of their doctrines , and of their persons . touching facts ; the apostle paul would not haue vs to haue fellowship , with the vnfruitfull workes of darkenes , eph. . . but rather to reprooue them , because they are subiect to our iudgement : and being reprooued by vs , they are iudged of vs. and our sauiour doth therefore command vs , when our brother trespasseth against vs , to goe and reprooue him , because his actions are liable to our censure . secondly , the doctrines of men are to be iudged by vs. try the spirits , whether they are of god , or no , . ioh. . . the spirituall man iudgeth all things , that is , all doctrines . . cor. . . and our sauiour saith , you shall know them by their fruits ; that is , partly by their doctrine , & partly by their liues , being iudged according to the rule of gods word . mat. . . thirdly , we may iudge of the persons of men . now men are of two sorts : either in the church , or out of the church . the members of the church , must be iudged by the iudgement of charitie , not of infallibility . they that are out of the church , we must suspend our iudgements concerning them , and leaue it to god. for , what haue i doe ( saith the apostle ) to iudge those that are without ? . cor. . . we may try and examine the person , but we must reserue the iudgement of condemnation to god alone . the second point , is ; how we are to iudge one of another . ans. the right manner of iudging according to the word of god , i will lay downe in sixe rules . the first is ; if we know any good thing by any man , whether vertue , or action , we are willingly to speake of it , to commend it , and glorifie gods name in it , and for it . thus paul affirmeth , that the churches of iudaea , when they heard the word which he preached , glorified god for him . gal. . . the second rule ; if we know any euill , sinne , vice , or offence by any man , there is a time when we may , and a time when we may not speake of it , and that with good conscience . for the better keeping of this rule , foure cautions are to be remembred . first , he that will giue sentence of another man , must in the first place , purg and reforme himselfe . to this purpose , christ commandeth , first to plucke the beame out of our owne eie , and then shal we see clearely , to cast out the more out of our brothers eie . matth. . . and he that will not doe this , in iudgeing another , he condemneth himselfe . rom. . . secondly , we must be rightly and truly informed in the matter , before we giue iudgement . this was gods owne practize , who came downe to see , whether the sinne of sodome was answerable to the crie , gen. . . thirdly , our loue and charitie , must order and direct , both our speech and our iudgement of others , that we speake not of them without deliberation . for he that vpon hatred , reports the euill he knoweth by another , is a backebiter . when doeg the edomite came , & shewed saul that dauid was gone to the house of abimelech , he tolde no more then the truth ; and yet because it proceeded from an euill minde , therefore dauid accuseth him of hatred , backebiting , slaundering , and vnrighteousnes . psalm . . . . fourthly , he that speakes the euill he knowes by his neighbour , must haue the testimonie of his owne conscience , to assure him that he hath a calling to doe it . now a man is called by god , in three cases . first , when he is commanded by the magistrate , to testifie what he knoweth . secondly , when an euill that is in his neighbour , is to be redressed by admonition . thirdly , when an euill is to be preuented , that it spread not abroad to the infection of others . these caueats obserued , we may speake the euill we know by others , truly and with an vpright conscience . but if they cannot be concealed , rather then a man should blaze abroad the faults of others , wherevnto he is privie , he ought to be silent : remembring alwaies the saying of salomon , that it is the glory of a man , to passe by an infirmitie , and not to take notice therof , but by loue to couer a multitude of sinnes . prov. : . the third rule . when a mans speech or action , is doubtfull , and may be taken either well or ill , we must alwaies interpet it in the better part . when christ was brought before caiphas the high priest , there came two witnesses against him , who affirmed something of him , which he had spoken : but because they changed and misconstrued his words , turning them to a wrong sense , therfore they are called by the holy ghost , to their perpetuall shame and reproch , false witnesses . mat. . . againe , the apostle saith , that loue thinkes no euill , . cor. . . therefore loue takes euery speech and action in the better sense . the fourth rule . touching secret offences of our neighbour , we must suspend our iudgement of them . the reason is , because loue alwaies hopes the best , and thinkes no euill , . cor. . . and our sauiours rule is , if thy brother trespasse against thee , first reprooue him priuately , betweene thee and him , and goe no further , if that will preuaile . mat. . . the fift rule . against an elder , receiue not an accusation vnder two or three witnesses , . tim. . . by an elder , vnderstand ministers , civill gouernours , and all superiours . and if we must not receiue , then much lesse may we frame an accusation against them . this may be a lesson for all inferiours to learne , who take libertie to themselues , to speake what euill they please of their gouernours . the sixt rule is , concerning ministers . the spirit of the prophets , is subiect to the prophets , and not to priuate persons , . cor. . . indeede priuate persons haue power to examine and try their doctrine and ministry : but they must goe no further : for they haue no power to giue iudgement , either of their ministers doctrin , or persons . the doctrine & manners of teachers , are subiect to the censure of prophets onely . for example : a priuate man saies , that he may excommunicate , at his pleasure , those that sinne , if he proceed according to the three degrees mentioned , mat. . but this is in him a fault ; for he must not iudge in this case , at his owne pleasure , but his iudgement must follow the iudgement of the church : and when the church hath giuen censure , then may the priuate man proceede to censure , and not before . so saith our sauiour christ , mat. . . if he heare not the church , after the church hath iudged him , let him be vnto you as a heathen & a publicane . here if the question be made , how a man may with good conscience giue iudgement of his owne selfe ? i answer , by obseruing two rules . first , a man must alwaies in the presence of god , iudge himself in regard of his sinnes , both of hart & life , . cor. . . if we should iudge our selues , we should not be iudged . and this iudgement of a mans selfe , must not be partiall , but sharpe and seuere , with true humiliation and lowlines of heart . for this is a true ground of all charitable iudgement of others . secondly , before men a man must suppresse his iudgement of himselfe , and be silent : no man is bound either to praise or dispraise , to excuse or accuse and condemne himselfe before others : and grace must teach him thus much , not vainely to commend or boast of of his owne gifts and actions ; but rather to burie them in silence , and referre them to the iudgement of others . now to conclude this point . the doctrine deliuered , is most necessarie for these times . for the fashion of most men is , to giue rash and sinister iudgement of others ; but themselues they will commend , and that highly . if any thing be euill saide or done , all men must haue notice of it . if a thing be doubtfull , it is alway construed in the worser part . if a thing be done of weaknes and infirmitie , we aggrauate it , and make it a double sinne . we are curious in searching and inquiting into the liues of others , that we may haue something to carpe and finde fault with . but let this be remembred , that as we iudge , so we shall be iudged ; first , of god by condemnation , and then by hard and vnequal iudgement from others . againe , what is it that makes men to be open mouthed , in declaring and censuring our faults , but this ; that we open our mouthes to the disgrace and defamation of others ? wherefore , if we would haue other men to iudge of vs , and our actions in loue , we must also make conscience , to giue charitable iudgement of them . ii. question . how one man should honour an other ? ans. that we may rightly honour men , we must first know the causes , for which men are to be honoured . and that the causes of honour may be conceiued , i will lay downe this ground . honour is in the first place , principally and properly , to be giuen vnto god. . tim. . . to god onely wise , be honour and glorie . the reason hereof is rendered in the lords prayer ; be cause his is kingdome , power , and glorie . againe , god is goodnes it selfe : his goodnes and his essence are one and the same : therefore honour is due to him in the first place . now euery creature as it commeth neare vnto god , so it is honourable , and the more honourable , by how much nearer it commeth vnto him . but man especially , by how much nearer he commeth to god in diuine things , by so much more is he to be honoured in respect of other creatures . from this ground doe follow these conclusions . first , that man is first of all to be honoured , for vertues sake : because therein principally , standes the internall image of god , rom. . . to euery man that doth good , shal be honour , glorie , & peaece ; to the iew first &c. now whereas the question might be , who is the iew , to whome this honour must be yeelded ? paul answers , vers . . that he is not a iew , which is one outward , but he is a iew , who is one within . and the circumcision is of the heart . and salomon saith , that honour is vnseemely for a foole , prou. . . and the holy ghost to the hebrewes saith , that by faith , our elders were well reported of . the heathen man marcus marcellus a romane , dedicated a tēple to the goddesse of honour , and the way to that temple was , by the house of vertue . the second conclusion is , that man is to be honoured , not onely for vertue , but also for diuine representations of other good things : in a word , because one man before an other , heareth the image of some thing that is in god. as first , of his maiestie . thus the king is honoured , because in his maiestie and state , he carrieth a resemblance of the power and glorie of god : so as that which is saide of god , may be also spoken of him . hence it was , that daniel said to nebuchadnezar : o king , thou art a king of kings , and why ? for the god of heauen hath giuen thee kingdome , power , strength and glorie , dan. . . secondly , of his dominion . thus the husband is to be honoured of the wife , because he beareth before the woman , the image of the glorie of god ; yea , of his prouidence , wisedome , lordship , and gouernment . . cor. . . thirdly , of his paternitie : and so the father is honoured of the sonne , because he beares in his person the image of gods paternitie , or father-hoode . fourthly , of his eternitie ; and hence it is , that honour is giuen to the aged before the young man , because he beareth the image thereof . thus we see that diuine representations , doe imprint a kinde of excellencie , in some persons , and consequently doe bring forth honour . the third conclusion is , that men are to be honoured , euen for the vertues of others . thus the sonnes of princes , are called by the honourable name of princes . the children of nobles , are esteemed by birth noble . thus dignities doe runne in discent , and the posteritie is honoured in the name of the ancestours , but principally for the vertues of the a●ncestours . the fourth conclusion is , men are to be honoured for their riches . i meane not for riches simply , but for the right vse of riches ; namely , as they are made instruments , to vphold and maintaine vertue . if it be said , that to honour rich men , is to haue the faith of the lord iesus christ in respect of persons , iam. 〈◊〉 . . i answer : in that place , we are not sorbidden to honour rich men : but the apostles meaning is , to reprooue a fault of an other kinde , when men preferre riches before pietie ; when rich men are honoured beeing vngodly , and when godly poore men are despised and reiected , because they are poore . now hauing premised the ground , we come to giue answer to the question before propounded . a man therefore is to honour euery one in his place , whether he be his superiour , equall , or inferiour . yea there is a kinde of honour to be performed to a mans owne selfe . the truth of this answer we shall see in the particulars that follow . sect. . touching the honouring of superiours , these ruies are to be obserued . first : all superiours must haue reuerence done vnto them , whether they be superiours in age , in gifts , in authoritie , or howsoeuer , and that because they are superiours . the actions of reuerence due to all superiours , are principally sixe . the first is , to rise vp before the superiour . levit. . . thou shalt rise vp before the boare head , and honour the person of the old man. the second , when they are comming toward vs , to goe and meete them . thus , when abraham saw the three angels comming toward him , he ranne to meete them from the tent doore , gen. . . and king salomon , when his mother bathsheha came towards him , to speak vnto him for adoniah , the text saith , he rose vp to meete her , . king. . . the third , to bow the knee before the superiour . thus wee read in the gospell , that a certaine man comming to christ , as he was going on the way , kneeled vnto him , mark. . . thus abraham ranne to meete the three angels , and bowed himselfe to the ground . gen. . . and the same abraham , els where , bowed himselfe before the people of the land of the hittites , gen. . . the fourth , to giue them the first and highest seat or place . this our sauiour christ meaneth in the parable , wherein he willeth those who are invited to a banquet , to yeeld the chiefest place to them , that are more honourable then themselues . luk. . . and it is set downe as a commendation of iosephs brethren , that they sate before him in order , the eldest according to his age , & the youngest according to his youth , gen. . . here we must remember ; that though in common practise among men , the right hand is a note of superioritie , yet in scripture the practise is contrarie . for in the article of our creede , sitting at the right hand signifieth , the inferioritie of the mediator , in respect of the father ; though it be a token of his superioritie , in regard of the church . and so must the place be vnderstood , ( . king. . . where it is said , that bathsheba sate at the right hand of salomon , ) namely , that it was an argument of superioritie , whereunto he preferred her before the people ; but it shewed her infirmitie in regard of salomō himself . and this custome is frequent , both in the scriptures , & in humane writers . the fift , to giue libertie of speaking in the first place . this was the practise of elihu , one of the friends of iob , who beeing the youngest in yeares , dared not to shew his opinion , till iob and others , who were his ancients had spoken . but when they had left off their talke , then he is said to haue answered in his turne , iob. . . . . the sixt , to giue the titles of reverence to all superiours . sara according to this rule , called abraham lord , . pet. . . the man in the gospell , comming to learne something of christ , cals him by this name , good master , mar. . . and anna rebuked by eli , answered him with reuerence , and said , nay , my lord. . sam. . . the second rule touching honour due to superiours , is more speciall , touching superiours in authoritie ; namely that they also must be honoured . and this honour shewes it selfe in foure things . the first is , speciall reuerence : which stands in the performance of two duties . the former is , to stand when our superiors doe sitte . for thus abraham after he had receiued the angels into his tent , and prepared meat for them , serued himself by them vnder the tree , giuing attendance , while they did eate , gen. . . in like manner , when moses sate in iudgement , the people are said to haue stood about him , from morning vntill euening , exod . . . the latter is , not to speake , but by leaue . a dutie alwaies to be obserued , but specially in the courts of magistrates . example whereof we haue in paul , who beeing called before foelix the gouernour , did not speake a word , vntill the gouernour had beckened vnto him , & giuē him leaue . act. . . the second thing is , subiection ; which is no thing els but an inferioritie , whereby we do ( as it were ) suspend our wills and reasons , and withall cause them to depend ( in things lawfull and honest ) vpon the will of the superiour . this subiectiō is yeelded to the authoritie of the superiour , and is larger then obedience . the third is , obedience ; whereby wee keepe and performe the expresse commandement of our superior , in all things lawfull and honest , it standeth in sundry particulars , as first , it must be in the lord , and as to the lord himselfe , whatsoeuer ye doe ( saith the apostle , ) doe it heartily , as to the lord , and not vnto men , col. . . againe , obedience must be performed euen to superiours that are euill . thus peter exhorts seruants to be subiect to their masters , in all feare , not onely to the good and courteous , but also to the froward , . pet. . . thirdly , it must be done to rulers , in whome we see weaknesses . for their infirmities ought not to hinder or stoppe our dutie of obedience , considering that the commaundement of honouring the father and mother is generall without exceptiō . fourthly , it is to be performed to them that are deputies to rulers , yea which are deputies of deputies . submit your selues ( saith peter ) vnto all manner ordinance of man , for the lords sake , whether it be vnto the king as vnto the superiour , or vnto gouernours , as vnto them who are sent of him , &c. . pet. . , . fiftly , though punishment be wrongfully , and most vniustly imposed by rulers , yet it must be borne without resistance , till we can haue our remedie . for this is thankeworthie , if a man for conscience toward god , indure griefe , suffering wrongfully . . pet. . . the practise of this we may see in hagar , the handmaid of sara , who is commanded by the angel , to returne againe to her dame , and humble her selfe vnder her hands , though shee had dealt very roughly with her , gen. . . the fourth thing due to superiours in authoritie , is thankesgiuing , in praising god for their paines , authoritie , and gifts principally . thus paul exhorts , that praiers , intercessions , and thankesgiuing , be made for kings , and all that be in authoritie , . tim. . . the reason is , because beeing ouer vs in authoritie , we haue the benefit of their gifts and authoritie . gen. . . sect. . in the second place commeth to be considered , our honour due vnto our equalls . concerning which , there be two rules . i. rule . equalls , must esteeme better of others , then of themselues . thus paul exhorts all men , in meekenes of minde , without contention or vaine-glorie , to esteeme others better then themselues . phil. . . ii. rule . equalls , in giuing honour , must goe one before another . rom. . . where the apostle saith not , in taking honour , because the dutie by him prescribed , concernes not all persons , but those alone who are of a like or equall condition . sect. . a third sort , to whome honour is to be yeelded , are inferiours . and the honour due vnto them is , without all contempt , in meeknes of spirit , to respect them as brethren . this dutie the lord commands expressely to the king ; that his heart be not lifted vp above his brethren . deut. . . the same was the practise of iob , who saith of himselfe , that he did not contemne the iudgement of his seruant , or of his maid , when they did contend with him , iob. . . naaman the syrian , thought it no disgrace , to be advised and ordered by the counsell of his seruants . . king. . . and true it is , that all superiours ought to keepe their state and place ; yet so , as they haue respect also to such as are inferiour to them , without scor●● or contempt . sect. . 〈◊〉 lastly , there is a kind of honour to be performed to a mans owne selfe , which duty the apostle exhorteth vnto , phil. . . where he saith ; if there be any vertue , if there be any p●●ise , thinke on these things . by which he would teach vs , not onely to tender the honour of our superiours , equalls , and inferiours , but euen of our selues , in seeking after vertue and praise that followeth after it . but how should a man in righteous manner honour himselfe ? ans. by obseruing two rules . i. rule . we must preserue our selues in body and soule ; specially , we must keepe the body , that it be not made an instrument of sinne . for when we doe vse our bodies as instruments of vncleanes , then doe we bring a shame vpon them . and it is the will of god , that euery man should know how to possesse his vessel in holines and honour , . thes. . . . and that which is said of the bodie , is to be vnderstood of the hand , the heart , the tongue , and all the parts and members thereof . ii. rule . if we would truly honour our selues , we must honour god in all our waies . for god will honour them , who honour him , . sam. . . now to honour god , is to honour him according to his will and word , in the duties of good conscience and good life . on the contrarie , they that dishonour god , god will dishonour them before all the world . and this must teach vs , even to dedicate our selues to god and his providence , in the whole course of our callings , whether in the church or commonwealth . &c. &c. &c. &c. &c. &c. faults escaped in the most copies are thus to be amended . pag. . lin . . dele and. . . hedenies , he denies . . . mumnednesse , nummednesse . . 〈◊〉 . eight , eighteenth . . , . dele and. . . one question , two questions . . pen●lt . ye must , yea must . . qualified . qualified . . . nor , now. . , , . questions about adoration are two . i. q. read , question about adoration is , to what &c. . . their , they . . . appearetht , hat , appetreth that . . . god , gods. . . delc not . . . vrath , wrath . l. . or , of . . . dele the. . . he , be . . . it , is . l. . statues , statutes . . . possible , possibly . . margin . quintil. quimchi . sect. . sect. . . . sect. . sect. . . . abour , labour . . ult . tthird , third . . . the , to the. . . bed chamber , bride-chamber . . . off , cut off . . . iudgemen , iudgement . . . or selues , our selues . . . doe , to doe . . . infirmitie , inferioritie . kind reader . i intreate thee to be aduertised of two texts of scripture , alleadged pag. , . in way of proofe of a rule there mentioned . they were quoted and vttered in those very tearmes by the author himselfe : but because they faulted in some words , and were not for matter so well filled to the point in hand , as was meete , i set vpon them a marke in my copie , either to be explaned or wholly left out . yet beeing in my absence , through the printers hast , slipped in , much against my will , and now past helpe , i am forced to desire thee , for the time , in loue to passe by the examples themselues ; and onely to take the rule for thy direction , in the vse of borrowed ornaments . farewell . notes, typically marginal, from the original text notes for div a -e prou. . . rom. . . hebr. . . psal. . . and . , . psal. . v. , . b decret . de poenit . dist . . cap. . caueat spiritual is iudex , vt sicut non commisit crimen nequitiae , itâ ●ō careat munere scientiae . c iudices in caufis poenitentium . bell. de poen . lib. . cap. . concil . trid. sess . ● . can . . prolog . in summ antonni . archicpisc . florentini . mark. . . reu. . . . cor. . . d theophl . comment . in ioan. . . & hieron . l. . comment . in math. super verba . tibi dabo claues . emanuel sa. in aphor. cō●essar●orum . summa angelica . capit . ●ides . paragr . , . concil . trid. sess . . cap. . a matth. . . iam. . . rom. 〈◊〉 . . concil . trid. ●ess . ● . can . . psal. . . a peceatum veniale , quod non tol●…t ordinem ad vltimum finem , vnde non meretur poenā aeternam , sed temporalem . iacob . de graphiis : decision . aurcar . cas. consc. l. . cap. . . ioh. . . concil . trid. sess . ● . can . . notes for div a -e in the treat . page . . notes for div a -e iam. . 〈◊〉 . * splendida peccata . act. . . ioh. . . . macul● . act. . 〈◊〉 . . tim. . . iob . . psal. . 〈◊〉 . . a ignorant●● 〈◊〉 . b ignorantia facti . voluntas n●● cogitur . rom. . . and . . psal. . . num. . . math. . . . 〈◊〉 gen. . 〈◊〉 gen. 〈◊〉 . . exod. 〈◊〉 . . & alias exod. ● . . . iam. . . 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . rom. . 〈◊〉 . 〈◊〉 psal. . 〈◊〉 exod. 〈◊〉 . . . kin. . . ●in . . . sam. 〈◊〉 . . matth. 〈◊〉 . . cor. . 〈◊〉 . . tim. 〈◊〉 . ● . prov. . ● . . tim. . . rom. . . . pet. . . iam. . . act. . . pro● . . . psal. . . rom. . 〈◊〉 . dubita●te conscientiā . ●rrante . repugnant● . how god saueth man. act. . . act. . . mar. . . &c. matth. . . humiliation . . sam. , . psal. . . luk. . . psal. . . . cor. . . . sam. . . faith in christ. psal. . repentance . act. . . ezek. . . new obedience . ioh. . . iam. . . . king . . . gen. . . . . sam. ● . ● . mark. . . . cor. . vlt. rom . vlt. . cor. . ● . psal . . dan. . , . rom. . . psal. . s. iohns . epistle . . ioh. 〈◊〉 . rom. . . chap. . 〈◊〉 . . col. . . rom. . . gal. . ● . . tim. . . . pet. . . distresse of minde in generall . prov. . . in speciall . the generall remedie of all distresses . the false way of ministring comfort . 〈◊〉 . tim. . . act. . . esa. . . . ioh. . . the grounds of comfort . . cor. . . math. . . reuel . . . psal. . . psal. . . . cor. . . psal. . . luk. . . . . sam. . . . iohn . . . matt. . . the true way of bringing a man within the covenant . maior . minor. conclusio . eccles. 〈◊〉 . . cant. . . examples . iob. . . iob. . . iob. . . psal. . the occasion . the effects of the temptation . iob. . . iob . . the remedie . psal. ● . iob . . rom. . . exod. . . . cor. . . . 〈◊〉 . . . rom. . . luk. . . psal. . . . remoouall of doubts . 〈◊〉 cor. . . . sam. . hab. . . psal. . rom. . . psal. . and . practise in case of affliction . chro. . . , dan. . . . lament . . meditations in case of affliction . grounds . i. gods providence . rom. . . esa. . . amos . . ierem . . gen. . , . . sam. . . gen. . . & . . ii. gods commādement . mich. . . . pet. . , . iii. gods presence . psal. . ● . psal. . . psal. . . hab. . . . cor. . . phil. . . iv. goodnes of afflictions . fruits of affliction . consideration . gen. . . humiliation . luk. . , &c. amendment . heb. . . . cor. . . ioh. . abnegation . 〈◊〉 . cor. . . innosation . hos. . . patience . rom. . . obedience . heb. . . heb. . . iob. . ● . v partakers in the crosse. des●●ring of deliuerance . gen. . . ier. . . dan. . . gen. . . exod. . ● act. . . h●b . . , . dan. . v. . reu. . . deut. 〈◊〉 . . exod. . . psal. . . luk. . . pag. ● . . cor. . . heb. . . temporarie death . i. preparation to death . psal. . . psal. . . account death present . . cor. ● . . rom. 〈◊〉 . . ● . &c. . pet. 〈◊〉 . . heb. . ● . . cor. . . phil. . . apoc. 〈◊〉 . . . ioh. . 〈◊〉 . math. . . . cor. . . phil. . . phil. . . heb. . . iohn . ● . . matth. . . prou. . . luk. . . rom. . . iob. ● . , , ● . io● . ● . 〈◊〉 . prou. . . luk. . . and . . iob. . . ii. helpes in time of death . iohn . 〈◊〉 . heb. ● . ● . gen. . . ioh. . . . . sam. . . 〈◊〉 . cor. . . satanicall molestation . reuel . . . psal. . , . math. . . luk. . . iob . heb. . gen . . gen. ● . gen. . . gen. . tentatio f●●a . the cause & daunger . the remedie . eph. . , . prov. . . coloss. . . psal. . ● . psal. . . the violent distresse . the cure. quo occultins peccatum . cō : mai●s 〈◊〉 . groundes of possibilitie of pardon . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . augustin . . chr. . . . 〈◊〉 . . . . the case of re●idination . the moderate distresse . accipit suum , & remittit tu●… . how the body troubles the minde . melancholy . esca diaboli . balneum diaboli . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . strange alterations besides melancholy . notes for div a -e . cor. . . mal. . . iob ● . . math. . , . ierem. . . nehem. . . matth. . . . king . . . act. . . . sam. . math. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a ioannis de thabia . angell de clavasio . raymundi , &c. b martini azpilcust . navarri , &c. c emanuelis sa. &c. d franci● . tolet . &c. e iacobi de graphii● à capua , &c. * m. r. green. ha● . * coloss . . hieron . pro. log . in lu● & 〈◊〉 catalog . scriptor . ecclesiast . nicep . l. . c. . luc. . act. . . . io● . . * so was theoph . with lukes copies . act. . . * so did theop. luc. . . . and the lad● and ●ers . . ioh. v. . * this was also theoph. his desire . luk. . . epist. dedicat . before the true gaine . notes for div a -e arguments from the light of nature , and creation . arguments from the gouernment of the world . act. . . arguments fró the light of grace . a●…ments f●ó the light of glorie . 〈◊〉 . cor. . tacit. lib. . . plutarch . de ●…rit . ●●ac . the authors and penmen of scripture . the matter of scripture . psal. . effects of scripture . 〈◊〉 . . 〈◊〉 . properties of scripture . contra●ies . testimonies . obiections against the scriptures . obiect . . obiect . . obiect . . obiect . 〈◊〉 . ignorantia pravae dispositionis . ignorantia 〈◊〉 privationis vel negationis p●●● . obiect . . obiect . 〈◊〉 . obiect . . obiect . . obiect . obiect . . obiect . . ioseph . antiq. iudaic. 〈◊〉 . . c. . fin● . plin. nat . hist. lib. . c. ● . obiect . . obiect . ● . obiect ● . exod. . . icr. . . dan. . . heb. . . matt. . . . ioh. . . ioh. . . adoration . deut. . . gen. . . esa. . 〈◊〉 , dan. . . matth. . . rom. . . matth. . . matth. . . rom. . . psal. . . . sam. . . cleauing to god. lawfull praier . conditions before prayer . conditions in prayer . conditions after prayer . of imprecations . of the circumstances of prayer . of the voice in prayer . iam. . . of gesture in prayer . the place of prayer . . sam. . the time of prayer . how baptisme is necessarie , & why ? how baptisme is not necessary , and why ? exod . . lib. de mirab . script . cap. . non in serpente , sed in domini imperio & promisso , &c. lib. sent . dist . . quest . . impedit contrahendum matrimonium , & diti nit contractum . bell. de matr . lib. . c. . decr. greg. lib. . tit . . c. . concil . trid. sess . . decrer . de reformatione matrimon● , cap. . &c. mark. . . luk. . . euseb. eccles. hist. l. . c. . heb. . . right vse after receiuing . what adoration is . whether it be lawfull to flies when a man may flie ? the nature of an oathe . when an oath bindes ? vvhen an oath bindes not ? * le-thannoth so it is expounded by the hebrewe doctors . quintil. in iud. . . iethannu . the iust cause of a fash the right manner of fasting . the right ends of fasting . euseb. hist. eccl. l. . c. . what is ceremoniall in the sabboth . ** a cyrill . lib. . in iohan. cap. . b ad casulanum . epist . ad ianuarium . epist . c. . c sermon . . de res●●rect . obiections . rest. sanctification of rest. notes for div a -e e duobus malis non minimum , sed n●ntrum eligendum . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ambros. de obit . theod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what is required be●… we eate . what is required in our eating . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vvhat is required after out meate . preparation of apparell . vvearing of apparell . * non est bonum ludere cum sanctis . 〈◊〉 . ioh. . . * ex paraphernalibus . matth. . . heb. . . medulla theologiæ, or, the marrow of divinity contained in sundry questions and cases of conscience, both speculative and practical : the greatest part of them collected out of the works of our most judicious, experienced and orthodox english divines, the rest are supplied by the authour / by sa. clarke ... clarke, samuel, - . 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) medulla theologiæ, or, the marrow of divinity contained in sundry questions and cases of conscience, both speculative and practical : the greatest part of them collected out of the works of our most judicious, experienced and orthodox english divines, the rest are supplied by the authour / by sa. clarke ... clarke, samuel, - . [ ], , [ ] p. printed by thomas ratcliff for thomas underhill ..., london : [ ] imprint illegible on film; date of publication from nuc pre- imprints. errata on p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- religious aspects -- christianity -- miscellanea. christian life -- early works to . christian life -- miscellanea. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion medvlla theologiae ▪ or the marrow of divinity , contained in sundry questions and cases of conscience , both speculative , and practical ; the greatest part of them collected out of the works of our most judicious , experienced , and orthodox english divines . the rest are supplied by the authour . by sa . clarke , pastor of the church in bennet fink , london ▪ tim. . , . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness . that the man of god may be perfect , throughly furnished unto all good works . multi scientiam quaerunt , pauci conscientiam ▪ conscientia autem quam scientia citius apprehenditur , & utilius retinetur . bern london , printed by thomas ratcliff , for thomas vnderhill ▪ 〈…〉 anchor and bible in pauls church-yard ▪ to the right vvorshipful his much honoured friends , sir richard pigot of doddershall knight , and to the virtuous and truly religious lady his wife . sir , madam , i have longed for an opportunity whereby i might testifie my gratitude unto you for your noble favour in so freely conferring the rectory of grendon upon my eldest sonne : as also for those many encouragements which he hath since received from you : and this ( i conceived ) i could not better do then by presenting this book unto you wherein you have the substance of many worthy mens labours upon several heads in divinity contracted into a narrow roome . solomon , the wisest of men , tells us , that of making ( which is true also of reading ) many books there is no end , and much study is a weariness of the flesh : yet to have the choiceest flowers transplanted out of several gardens into a little parcel of ground , cannot but minister both pleasure and profit . concerning this subject , a learned , famous , and reverend divine hath left us his thoughts in these words : of all divinity ( saith he ) that part is most usefull which determines cases of conscience , and of all cases of conscience the practical are most necessary ; as action is of more concernment then speculation . such you shall finde here , whereby you may be guided both in private and publick ; and whereby , as in an impartial glass , you may view the face , and know the true state of your souls , and be directed to be the more exemplary in your lives ▪ you know that magnates sunt magnetes , great ones , like load-stones , draw many by their examples , and inferiours look upon them as their looking-glasses , by which they usually dress themselves : it s very observable , that when crispus the chief ruler of the synagogue beleeved , many of the corinthians beleeved also ; and i doubt not but your constant and diligent attending upon the publick ministry ( though at a great distance from you ) doth attract and quicken many of your tenants and neighbours to do the like . it makes you also precious in the eyes of god and his people , the best nobility is to excel in grace , and vertue ; and this cannot be better discovered then by love to gods ministers , and a careful sanctification of the lords day : and what influence such examples have upon the vulgar is obvious to every eye . i have read that queen elizabeth once riding progresse into suffolk , said , that now she saw the reason why that countrey was so well governed ; for she observed that all the justices , and gentlemen coming to meet her , had every one his minister next to his person . and truly they that honour god , shall be honoured by him , he will be a sun and a shield unto them ; he will give them grace here , and glory hereafter ; and no good thing will he with-hold from them which walk uprightly . godliness is the high-way to happiness , the good old way that hath ever beene beaten by all those saints that now finde rest unto their souls . what aeneas silvius said of learning , may much more be said of religion , and righteousness : vulgar men should esteeme it as silver , noble men as gold , and princes should prize it above their chiefest pearls . semen sanctum statumenterrae , the holy seed is the substance of the earth ; the saints are the people of gods purchase , that comprehend all his gettings , and are much more dear to him then naboths vineyard was to him . he sets them before his face for ever , psal. . . as loving to look upon them , yea , upon the very walls of the houses where they dwell , isa. . . they are his portion , deut. . . his inheritance , esay . . the dearly beloved of his soule , jerem. . . and his glory , esay . . and thus they are though accompanied with many weaknesses : for as david saw nothing in lame mephibosheth , but what was lovely , because he saw in him the features of his friend jonathan : so god beholding his offending saints in the face of his sonne , takes no notice of any thing amisse in them . and truely the knowledge and remembrance of these things is that which doth wonderfully support the godly under their greatest pressures , and draw forth their affections heaven-ward : the saints ( saith a reverend divine ) are lowly in their speeches , but lofty in their actions ; but especially in their affections , which are carried above all earthly objects , and not content till they are got home to heaven . these starres , though they are seene sometimes in a puddle , though they reflect there , yet they have their situation in heaven . these birdes of paradise , though they may happilie sometimes touch upon the earth , yet they are mostly upon the wing , and these outward comforts , and creatures are to them , but scalae & alae , wings , and winde in their wings to carry them upwards . i write not these things ( right worshipful ) as suspecting your ignorance , or doubting your practice of them ; but only to stirre up your pure minds by putting you in remembrance , that wherein you have begun , you may be encouraged to persevere till you come to the full fruition , and enjoyment of that crowne of glory , and eternal happiness which christ hath purchased , and will certainly conferre upon all those that love him , and long for his appearing . for the furtherance whereof , i hope the reading of this book may contribute something , which is the heartie prayer , and earnest desire of him , who will not cease , sir , madam , march . / . to love , honour and serve you , sa . clarke . to the christian reader . christian reader , it hath been long and often complained of , that our english divines , who of all others are judged the fittest , and ablest to write cases of conscience , in regard of their manifold experiences in this kind , have yet done so little . the friers and jesuites have written many large volumes of this subject , which yet are rather so many dunghills , then so many gardens of sweet smelling flowers , and tend rather to the corruping of , then to the satisfying of troubled soules , as may be amply seen in a book lately taught to speake english , called the mystery of jesuitisme . i have long expected , and hoped , that some abler pen would have undertaken this work of such great tenderness , and vast extent , the rather because it hath been the desire , and request of all the forraign protestant churches that some such thing should be done , at least by our london ministers . and truly the work is too great , and the burden too heavy for one mans shoulders : yet seeing that none else would set about it , i , who am the most unfit , and least able for such an herculean labour , have adventured to publish these my first essayes : and being conscious to my own insufficience , have made the greatest part of it , rather a collection out of others writings , than any thing spun out of my own brains . yet , besides the paines in making choice of , and going through so many authors , i have taken liberty to contract where it might well be done , and to vary the phrase ( not thinking fit wholly to tye my self to other mens words ) sometimes to add , and others sometimes to leave out , where my judgement did not concur with theirs . i presume , i need not tell you the usefulnesse of this subject . how necessary it is to get and keep a good conscience : to be acquainted with our spirituall estate , and condition : to be directed in that great duty of self-examination : to have rules prescribed for the right ordering of our thoughts , words , and actions . to have our sins discovered that we may avoid them ; and our errors laid open that we may amend them . for as the clearest blood makes the best spirits , and the purest aire breeds the greatest agility , so the holiest life yeelds the soundest comfort , and the tenderest conscience the most unspotted life . yea , a good conscience will appear in the countenance , and look merrily out at the windows of the eyes . it made stephen look like an angell of god , act . it is praemium ante praemium : heaven aforehand : some clusters of grapes of the caelestiall canaan . it s like sampsons haire , that will make a man invincible . it will stand under the greatest pressures : it made the apostles to go away rejoycing when they had been beaten , for that they were counted worthy to suffer shame for christs sake , act. . , . it made many of the martyrs to go as merrily to dye as to dine . be the aire cleere , or cloudy , he that hath a good conscience enjoyes perpetuall serenity of soule , and sits continually at that blessed feast , where the holy angels are cooks , and butlers ( as luther phraseth it ) and the three persons of the trinity are gladsome guests . let a man be sound within , and at peace with his own conscience , and he will bravely bear up under unspeakable pressures . paul ( though no man out of hell suffered more ) yet did he not only glory in tribulation , but overabound exceedingly with joy , cor. . . as an old-beaten porter to the crosse , malluit tollerare , quam deplorare : his stroake was heavier then his groaning , job . . premat corpus , fremat diabolus , turbat mundus , ille semper erit securus , saith bernard . let men , the world , and the divels doe their worst , they can never hurt him that hath a good conscience . conscientia pura , semper secura . a good conscience hath a sure confidence , he that hath it sits ( noah-like ) mediis tranquillus in undis : quiet in the middest of greatest combustions . it will make a man sleep without a pillow , yea without a bed . it made jacob take such good rest upon a stone : peter to sleep so sweetly , though laden with iron chains , and ( for ought he knew ) to die the next day . philpot , and his fellow prisoners to sing psalms , and to rouse as merrily in the straw in the bishops colehouse , as if they had been upon down beds in a pallace . it s a feast with any food , though never so course and slender . hence it s excellently said : in minimo maximum est bona mens in corpore humano : quae si adsit , delicio●ius vivit , etiam is qui teruntium non habet in orbe , quam si in unum hominem sexcentos confles sardanapalos . it s a full feast , a lasting feast : not for a day , as was nabals : nor for seven dayes , as was sampsons ; no nor for nine score dayes as was that of ahashuerus : but a durable feast without intermission of solace , or interruption of societie . vis ergo ( o homo ) semper epulari ? vis nunquam tristis esse ? ( saith bernard ) bene vive . wouldest thou never be sad ? would'st thou turn thy life into a merry festivall ? get , and retain a good conscience : and then i may say to thee in solomons words , eccles. . , , . go thy way , eat thy bread with joy , and drink thy wine with a merry heart : for god now accepteth thy works . let thy garments be alwiaes white , and let thy head lack no ointment : live joyfully with the wife whom thou lovest , &c. thus you see what are the benefits , and priviledges of a good conscience , which should move and quicken us to the study of cases of conscience , whereby we may be enable to keep a conscience void of offence towards god , and toward man , act. . . and that we may be the further provoked hereunto , let us on the other hand consider the mischiefs , and inconveniences of an evill conscience , one small drop whereof troubleth a whole sea of outward comforts , and contentments , a whole confluence whereof would no more ease a wounded spirit , then a fair sho●e a gouty foot , or a silken stocking a broken legg . indeed it s a burden insupportable , which is able to quaile the courage , and crush the shoulders of the strongest man upon earth : hence job preferred , and judas chose strangling before it : daniel chose rather to be cast to the lions , then to carry a lion , and enraged conscience in his bosome . it s an ever-gnawing worm that is bred in this life of the f●oth of filthy lusts , and flagicious courses , and lyes gnawing upon mens inwards , many times in the ruff of all their jollity . it was this that made saul call for his musick : belteshazzar for his carousing cups : cain for his workmen to build him a city , &c. and this they did to put by the pangs of their wounded spirits , and throbbing consciences : and yet all this many times will not serve turn , as we see in nero , after he had killed his mother , and wives : in otho , when he had slain galba , and piso : in herod the great , after he had caused his wife mariamne to be put to death : in our richard the third , after he had murthered his two innocent nephews : in spira : latomus , &c. all which were so grubbed with this worm , that they could not be at rest neither night nor day , till being utterly tired with continuall vexation of spirit , they either desperately slew themselves , or were dreadfully dispatched by others . hence plutarch ( though a heathen ) thought that the very life of a wicked man was punishment enough without , either god or mans revenging hand . for ( saith he ) if they examine their lives , they finde themselves empty of grace , destitute of hope , loaden with fear , sadnesse , unchearfulnesse , and suspition of what will follow after : their lives are therefore worse then the life of a dog : for a dog lives without mentall sufferings , and dies , and there is an end of him : but a wicked man is alwayes upon the wrack whilest he lives , and is never free from the lashes of an evill conscience . quid prodest bonis plena arca , si inanis sit conscientia ? saith st. austin , what good is there in a chest full of goods , when the conscience is empty of goodnesse : such an one is like naaman , a rich man , but a leper : or like jesabel , that ( no doubt ) had a cold heart under a painted face : such an one in the middest of his mirth hath many a secret gripe , and little knows the world where his shooe pincheth him . every fowle that hath the beautifullest feathers , hath not the sweetest flesh : nor doth every tree that beareth a goodly leaf , bear good fruit ? and many things glister besides gold : so is it with wicked men , in the fulness of their sufficiency they are in straits , & . job . , &c. but i will enlarge no further : i shall only tell you that in ordering these cases of conscience , i proceed ( as you may easily perceive ) alphabetically , according to the method which i used in my mirror , where you may finde examples sutable for these severall heads , and by that little progresse which i have already made , you may judge how much is yet behind : which were enough to deter an old man , as i am , being in the sixtieth y●ar of my age , but that , i hope , i am doing the lords work , and if my master call me away before i have finished it , i shall not much faile of st. austins wish , who often desired that when the lord came , he might finde him aut precantem , aut praedicantem , either praying , or preaching . i have one request more to the godly judicious , that wherein they observe my failings , they would be pleased either by word or letter to inform me of them , that i may rectifie them for the time to come : and if i finde these my poor labours usefull , and acceptable to the church of christ , i shall be encouraged , whilst god continues life , and health to go on in the same : i am also to acquaint you , that the bookseller hath so ordered the printing hereof , that whosoever pleaseth , may put in fair paper between each chapter , to make larger additions to the same . thus begging thine earnest prayers for a blessing upon my labors both publick , and private , i rest from my study in thrid-needle-street , london , mar. the . / . thine , and the churches servant sa . clarke . a table of all the questions , and cases of conscience that are handled in this volume . chap. i. about the abstinence in the use of lawfull things . whether may a man sin in the use of lawfull things ? p. . why is there so much danger in the use of lawfull things ? p. . what instances may be given to shew how men abuse their lawfull liberty , with the hazard of their soules ? p. . what meanes may we use to prevent our abuse of these lawfull things ? p. . chap. ii. about actions , naturall , civill , recreative , religious , &c. what makes an action good ? p. . what are the ingredients requisite to make an action good ? ib. what things can make a good action to become evill ? p. . can any thing we do be good , when all our righteousnesses are as filthy rags ? ibid. chap. iii. about adoption . how many sorts of sons are there ? p. . how manifold is adoption ? ibid. how manifold is internall adoption ? ibid. what is the manner of adoption begun here in this world ? p. . what are the benefits , and comforts that flow to us from hence ? ibid. how may we know our adoption ? ibid. what duties are we taught from the consideration of our adoption ? p. . what are the means of our adoption , both internall , and externall ? ibid. what are the marks of the inward baptisme ? ibid. how may the mistery of our adoption be conceived of ? ibid. how may the glory of our adoption appear to be so great ? ibid. what kind of persons must we be to attain to this adoption ? p. . what are the marks whereby we may know our selves to be adopted by god ? p. . how must the adopted children of god carry themselves here ? ib. what may we doe to attain the spirit of adoption , and to keep the lively sense of it in our souls ? ibid. what are the signes that we have the spirit of adoption ? ibid. how may we preserve the witnesse of the spirit of adoption ? ibid. chap. iv. about adoration , or worship . what is adoration ? p. . what are the principall grounds of it in the heart ? ibid how manifold is adoration ? ibid. what is religious adoration , and what is to be considerd in it ? ibid. vvhat is civill adoration , and what is to be considered in it ? ib. to what things adoration is due , and in what manner ? ibid. what adoration is due to god , and what caveats are to be remembred therein ? and why ? p. . object . but i intend not to worship the image , but god therein ? ibid. object . god was worshipped before the ark ? and subjects kneele before the chaire of state ? ibid. what vertues are required in religious adoration ? ibid. what adoration is due to the creatures ? ibid. whether any be due to the evill spirits ? what is due to good angels , and to men ? p. . may not religious , or mixt adoration be given to them ? ibid. what adoration is due to the saints departed ? ibid. whether any adoration belongs to the unreasonable creatures , or to the works of the creatures , as to images , &c. ibid. chap. v. about adultery . what adultery is , and whether when the man , or wife commit adultery , the bond of marriage is dissolved ? p. . how tentations to adultery may be prevented , and withstood ? p. . by what means may we preserve our chastity ? p. . chap. vi. about affections , or passions . how many kinds of affections be there , and what are sensuall affections ? p. . whether sensitive affections are to bee abandoned , or only moderated ? ibid. what are the rationall affections ? ibid. how may it be proved that there are affections in the highest part of the soule ? p. . how it may be proved that these rationall affections are motions of the will ? ibid. are these so elevated above the body , that they have nothing to do with it ? ibid. why must our affections be carefully looked to , and ordered according to gods vvord ? p. . how may we know to what passions we are most inclined ? p. . by what degrees are the affections wrought on ? ibid. why wicked mens affections may be farre wrought on , and yet come short ? p. . how shall wee know whether wee are rightly affected towards christ ? ibid. why we should be carefull to have our affections set right ? p. . how to prove that affections in themselves are not sinfull ? p. . how are unmortified passions to be subdued ? p. . how may affections be divided ? ibid. wherein consists the sanctified exercise of those affections which embrace their object ? ibid. what may move us to affect that which is good ? p. . is it not mercenary to serve god upon hope of reward ? ibid. wherein stands the sanctified exercise of those affections that fly from their object ? ibid. what may move us to shun that which is evill ? ibid. it is not servile to forgoe sin for fear of punishment ? p. . may the state of our soules be discerned by our affections ? ibid. why are our affections oft so flat , when our judgements are convinced ? ibid. what rules may direct us in the government of our affections ? p. . vvhy should affections be kept within their bounds ? ibid. how may immoderate affections be prevented or cured ? ibid. vvhy should we try , and carefully govern our affections ? p. . vvhether may the strength of grace consist with the want of those strong affections which men have at their first conversion ? p. . in what cases may christians want strong affections ? and whence it comes to pass ? p. . vvhat must we doe when we have lost our first affections ? p. . chap vii . about afflictions . vvhat is affliction ? and why god suffers his children to be afflicted and distressed ? p. , . but what shall we say to extraordinary afflictions ? and sundry objections answered , p. , . other reasons why god suffers his children to be greatly distressed . p. . what designs hath god in afflicting his children ? p. . what may comfort us in afflictions ? p. . what further may comfort us in afflictions ? p. . how must we prepare for afflictions ? ibid. what may we do to know the meaning of gods rod ? ibid. how shall we know that our afflictions are for triall , and instruction , and not for sin ? p. . how to finde out that particular sin for which god corects us ? ibid. how may we quiet our hearts in affliction ? ibid. how our afflictions are said to be short ? p. . what are the benefits of receiving our afflictions as from god ? ibid. vvhat is to be feared when afflictions are heavy and long ? ibid. how shall we bear afflictions rightly , and be sure to profit by them ? and whence this wisdom to profit by them is gotten ? p. vvhat are the ends of afflictions ? ibid. vvhether all afflictions are evill in their own nature ? and whether simply evill ? p. . how afflictions come to be good ? ibid. how we may prepare our selves to conflict with afflictions ? ib. vvhat may move us patiently to bear such afflictions as god layes on us ? p. . how gods love is manifested to us in afflictions ? p. . how will it appear that afflictions cannot hurt gods children ? p. . how god intends , and works our good by afflictions ? p. . vvhat comfort the consideration hereof may bring us ? ibid. how may we know that our afflictions are trials , and not punishments ? ibid. objections answered . p. . vvhat further helps are there to comfort us in afflictions ? p. . chap. viii . about the angels . vvhat are angels ? and what titles the scripture gives them ? p. . vvhat are the principall properties of the angels ? p. . vvhat are the offices of the angels ? p. . vvhy doth god use the ministry of the angels about us ? p. . vvhy are they tender keepers of gods children ? ibid. vvhat comfort doth the consideration thereof bring to us ? ibid. vvhence then comes it to pass that gods children fall into inconveniences ? ibid. what may this guardianship of the angels teach us ? p. . what need we the guard of angels , seeing god can doe it without them ? ibid. what is further to be learned from hence ? ibid. what excellencies are attributed to the angels ; ibid. wherein should we imitate the angels ? ibid. what further comfort may the nature , and offices of the angels afford us ? ibid. how are the angels imployed ? ibid. how else their ministry is used ? p. . how manifold is the knowledge of the angels ? p. . chap. ix . about anger , wrath , passion , malice , and revenge . how many sorts of anger are there ? p. . what is good anger , and what bad ? ibid. why is anger placed in the heart ? ibid. how must we act anger ? ibid. how may it be proved that there is a good anger ? ibid. when is anger rightly ordered ? p. . what are the properties of holy anger ? ibid. how we are to stir up holy anger in our selves ? p. . why is anger rightly to be ordered ? p. . what are the kinds of disordered anger ? ibid. what motives may disswade us from sinfull anger ? p. . objections whereby men plead for anger , answered ? p. . by what means is corrupt anger to be mortified ? ibid. what further means may we use to subdue it ? p. . what means may we use to supplant it ? p. . how may we cure anger in others ? p. . how is vicious , and virtuous anger differenced ? ibid. what other causes be there of sinfull anger ? ib. vvhat are the evill effects of sinfull anger ? p. . how may we cure anger in others , by seeing it in our selves ? p. . what is hatred , and whence doth it proceed ? ibid. is there no good use of hatred ? what is the chief use of it ? p. . what are the hatefull effects of it ? ibid. how may it be prevented or cured ? p. . how is immoderate anger a sin ? p. . chap. x. about anger in god. what is anger in god ? how to prove that there is anger in god ? p. . why is there anger in god ? why are judgements called gods anger ? ib. why is gods anger so terrible ? p. . how may gods anger be diverted ? ib. why will repentance doe it ? ib. how is gods anger turned from his children , when yet they finde the effects of it ? p. . how such may know that gods anger is turned from them ? ib. how god is said to be angry with his children ? ib. what is anger in god ? p. . vvhy doth god poure out his anger upon sinners ? ib. chap. xi . about the antinomian errours . vvhether gods children should see any sin in themselves ? p. . vvhether is the law given as a rule to believers ? ib. objections answered . p. , , &c. how may our justification be evidenced ? p. . other objections answered , p. , . chap. xii . about apostacie . vvhat is apostacie ? how many sorts are there of it ? p. . how far may a childe of god apostatize ? ib. vvhere then is grace in such an one ? p. . vvhence proceeds the back-sliding of the godly ? ib. vvhat are their sins that cause this back-sliding ? p. . vvhat means may they use to prevent it ? p. . vvhat may move them to avoid the deadness which causes it ? ib. vvhat may quicken them ? p. . how do temporary believers wither , and fall away ? ib. what is the danger of apostates ? p. . vvhat are the signs of falling in grace ib. vvhat means may prevent apostacy ? ib. what motives may encourage to the use of those means ? p. . how may we lay a sure foundation to prevent apostacy ? ib. cpap. xiii . about apparell . how are we to use apparell ? p. . wherein stands decency in apparell ? p. . whether ornaments of gold , silver , &c. may be used ? ib. objections answered ? ib. what cautions are to be observed in the use of such ornaments ? p. . how many sin in apparell ? ib. what are the proper uses of apparell ? ib. what is further to be considered in the use of apparell ? p. . what rules are to be observed in preparing it ? ib. how shall we know what is necessary ? and who shall judge of it ? ib. vvhen is apparell fitted to the body ? ib. whether may we take up strange fashions ? p. . vvhat spirituall use may be made of apparell ? ib. why must we take heed of pride in apparell ? ib. what other reasons against excess in apparell ? ib. though we weare fine apparell we are not proude ? p. . we doe it to please our husbands ? ib. we doe but what most doe ? we would leave it if others would ? p. . may we not labour to hide deformities in our bodies ? ib. vvhy may not women paint their faces ? ib. chap. xiv . about assurance . what is assurance ? what the degrees of it ? how may it be certainly discerned ? p. . how may assurance be attained ? and retained ? p. . what may move us to labour for assurance ? ibid. how may it be proved that we may be assured of our salvation ? p. . how are we assured of our salvation ▪ or how may our graces be known to be true ? p. . objections answered , ib , what testimony is that of the spirit ? p. . whether may the single testimony of our spirit assure us ? and what if we have neither of them ? p. . what if after all our endeavours to get assurance there is nothing but darkness ? ib. what are the special sealing times ? p. what use must we make of assurance when we have it ? p. why do papists oppose this doctrine ? p. objections against it answered . p. how can assurance stand with that humble esteem that we should have of our selves ? p. but this is a doctrine of libertie ? answered . p. what diligence must we use to get assurance ? p. why doth it require such diligence ? p. what kind of diligence is required ? p. why doth it deserve our best diligence ? ib. how do the scriptures prove that it may be attained ? p. how gods spirit can witnesse now that there are no revelations ? ib. what must we do when these testimonies are wanting ? ib. how shall we know our adoption and election ? p. what 's the difference between assurance and presumption ? p. how else may it be proved that assurance may be gotten ? objections answered . p. chap. xv. about astrology , and seekers to astrologers . who are astrologers ? p. . how may it be proved to be unlawful ? ib. whether the stars be certain signs of things to come ? p. . whether there be any certaintie in their art , because sometimes they hit right ? ib. whether moses and daniel were learned in this art ? p. . stars are powerful , why then may we not divine by them ? ib. who may be said to practice this unlawful art ? p. . who be countenancers of it ? ib. how , and when are astrologers tollerated ? p. . how many sorts of foretelling things are there ? ib. are these diabolical predictions lawful ? ib. but many times they foretell the truth ? p. . what use may be made of what is said against them ? ib. may charmes be used wherein there are good words ? p. . may we not enquire of astrologers for future events ? and why not ? ib. what are the evils of it , and what further reasons against it ? p. . chap. xvi . about atheists , and atheisme . how many sorts of atheists be there ? p. . how a man comes to be an atheist ? p. . how doth a man set up a false in stead of a true god ? ib. how are men made atheists ? ib. in whom are atheistical thoughts that there is no god ? p. . how doth a man by thinking deny god in his heart ? ib. how do we turn the true god into an idol ? p. what is the fruit of this thought that there is no god ? ib. what is atheism in practice ? ib. what is atheism in judgement ? ib. what are the signs of atheism ? ib. what other damnable thoughts have we concerning god ? p. what are the cursed fruits of this atheisme ? ib. where do the thoughts of distrust most assault us ? ib. what is the danger of such thoughts ? ib. chap. xvii . about baptisme . what are the principles about baptisme ? p. what argument may be brought from circumcision for the baptizing of infants ? ib. whether is sprinkling sufficient in baptisme ? p. how is baptisme a means of cleansing ? objections answered . ib. what kind of means of grace is baptisme ? p. whether is baptisme necessary to salvation ? ib. wherein do the papists erre about the doctrine of baptisme ? ib. wherein do the anabaptists erre about it ? p. what is the inward washing in baptisme ? ib. must the word necessarily go along with baptism ? ib. is it lawful to baptize without a sermon ? p. how many parts be there of baptism ? ib. what benefit have we by baptism ? ib. are all baptized persons regenerated ? ib. how is baptism called the laver of regeneration ? p. to whom is baptism the washing of the new birth ? ib. how may children be baptized which want faith ? ib. what profit have they by baptisme which believe before ? p. how may parents in faith present their children to god in baptisme ? ib. what use should we make of baptisme when we come to age ? p. how may the lawfulnesse of infant baptism be proved ? p. objections answered . p. , &c. about dipping , whether it be necessary ? p. how is baptisme necessary ? p. are all that die without it in the state of damnation ? objections answered . p. whether are sureties necessary ? p. whether may children of excommunicated persons be baptized . ib. what reasons may be rendred for the affirmative ? p. whether have bastards right to baptisme ? cautions to be observed therein . p. how many waies is baptism taken in scripture ? ib. what is considerable about the matter of baptisme ? ib. what is the sign and thing signified in it ? what the analogie between both ? ib. what is it to baptize in the name of the father , sonne , and holy ghost . ib. what is done in baptisme ? p. what actions belong to god in this covenant ? ib. what is the action of the partie baptized ? ib. may it not be administred in the name of god ? or of christ ? ib. vvhat are the ends of baptisme ? p. whether doth the efficacy of it extend to all sinnes , and to our whole life ? ib. whether doth it abolish original sin ? ib. what difference between the godly , and ungodly , if sinne remain in all ? ib. how doth baptisme confer grace ? ib. whether doth it imprint an indelible character upon the soul ? p. whether may lay-persons baptize ? ib. the example of zipporah answered . ib. whether is baptisme by a wicked man , or heretick true baptisme ? p. who are to be baptized ? objections against infant baptisme answered . ib. whether the children of profest papists may be baptized ; or of profane christians ? p. how oft , and in what place baptism is to be administred ? ib. what use are we to make of our baptisme ? ib. chap. xviii . about blasphemy . what is blasphemy ? p. what is blasphemy against the holy ghost ? ib. how many waies doth blasphemy break out ? p. how may we prevent , or cure tentations to blasphemy ? ib. how doth the hainousnesse of the sin of blasphemy appear ? p. how comes satan to tempt gods children to blasphemy ? p. how many sorts are there of such hellish suggestions ? ib. how are we to resist those blasphemous suggestions ? ib. what is another kinde of blasphemous tentations ? p. what is satans chiefest scope in these tentations ? ib. how may we comfort our hearts against these blasphemies ? ib. how may we know that they are from satan , and not our own thoughts ? ib. how may we be freed from these blasphemous thoughts ? p. objections answered . p. chap. xix . about our bodies ? what is the state of our bodies in this life ? p. how doth it appear that our bodies are vile ? ib. is there no glory belonging to our bodies ? ib. how can our bodies be base for which christ died ? ib. shall these vile bodies be raised up at the last ? p. who shall raise them up ? ib. what lessons may this teach us ? p. when shall this blessed change be ? ib. how shall our bodies be fashioned to christs glorious body ? ib. what lessons may this teach us ? p. how may our bodies be made serviceable to our minds , and instruments of gods glory ? ib. why should we be careful of the health of our bodies ? p. how may our bodily health be preserved ? ib. how doth serenity of minde preserve our bodily health ? ib. how is a sober diet a means to preserve it ? ib. what should such do as use a spare diet ? ib. how doth exercise conduce to bodily health ? ib. how may bodily health be repaired when it s decaied ? p. what just honour is is due to our bodies ? p. how manifold is the care of our bodies ? ib. chap. xx. about borrowing and lending . what rule must the borrower observe towards the lender ? p. how may the borrower hurt the lender in his outward estate ? ib. why must the borrower restore the thing lent as good as it was , or make it good ? ib. what must he do when he is disenabled by gods hand to do it ? p. what if the lender be dead , and none left to require it ? ib. how else may the borrower sin in borrowing ? ib. how may the lender sin in lending ? ib. what if the borrower dissembled , pretending that he was able to repay when he was not ? or being able , refuses ●o pay what he borrowed ? ib. whether is it lawful to lend upon usury ; ib. vvhether may money meerly considered as the price of all other commodities , be let out for profit ? p. . chap. xxi . about brethren , and brotherly love. are all gods children brethren ? and why so ? p. . vvhat comfort may the consideration hereof afford ? and what duties may it teach ? ib. vvhat evills must they avoid upon this consideration ? ib. how shall we know who are gods children , and so our brethren ? p. vvhat good shall we get by them ? ib. why should we love them ? ib. how shall we know that we love them unfeignedly ? ib. vvhat are the impediments of brotherly love ? ib. how may the ferventness of our love be known ? ib. vvhat may nourish love amongst godly brethren ? p. . vvith what kind of love must we love them ? ib. vvhat must we doe that brotherly love may continue ? ib. chap. xxii . about buying , and selling. what rule must the buyer observe ? p. . how may he sin in buying ? ib. what is to be thought of jacobs buying the birth-right ? ib. what rule must the seller obserue ? and how so to doe as not to sin ? ib. how the seller may sin by hurting his neighbour ? p. . vvhether every man may make the best of his own ? ib. how are we to prise commodities that we are to sell ? ib. vvhether may we sell as dear as we can ? ib. vvhether must the seller make known the faults of what he sells to the buyer ? p. . vvhat generall rules are we to observe in buying and selling ? p. . vvhether may we raise the price for giving dayes of payment ? ib. vvhat must the seller do if he be caused to call for the money before those dayes ? ib. how farre doth a fraudulent bargain binde in point of conscience ? p. . whether may we buy stollen goods ? ib. what must we observe in generall in our dealings with others ? p. . vvhat rules in particular are we to observe ? ib. vvhat evills are to be avoided in our dealings with others ? ib. what duties are required in buying and selling ? ib. how to avoid sin in buying and selling ? p. . chap. xxiii . about our callings and vocations . ought every one to have a calling ? p. . is it a sufficient calling to be a servingman ? ib. how must we behave ourselves in our callings ? ib. must rich men that need not , have a calling ? ib. how else may it be proved that all must have callings ? ib. why must we use faithfulness , and diligence in our callings ? ib. why is diligence in a calling so acceptable to god ? p. . doe all that are diligent please god ? ib. how is consciencious walking in a calling a furtherance to a godly life ? ib. what else may move us to diligence in our callings ? p. . whether may a man change his particular calling ? ib. how may we live by faith in our callings ? p. . why is it necessary to live by faith in them ? ib. what are the acts of faith herein ? ib. how may we live by faith for successe in our labours , which are above our strength , or means ? p. . how many sorts sin about their callings ? ib. what must we propose to our selves in following the duties of our callings ? p. . what other rules are to be observed in our particular callings ? ib. chap. xxiv . about our holy calling , or vocation . of how many sorts is the calling of god ? p. . of how many sorts is the generall calling ? ib. what is the externall calling ? what the internall ? ib. vvhy is conversion termed our calling ? ib. what are the effects of it ? p. . wherein appears gods great mercy in our calling ? ib. how may we walk worthy of our calling ? ib. why should we be carefull to know our calling ? ib. doth a christian always know that he is called ? p. . how may it be proved that we may certainly know it ? ib. by what signs may it be known ? ib. how may we be made partakers of it ? ib. vvhat may move us to embrace gods call ▪ p. . how may it be described ? ib. how manifold is it ? ib. what are the parts of effctuall calling ? p. . vvhat is the means of it ? ib. vvhat necessity is there of it ? ib. vvhy should we carefully attend upon the vvord ? ib. but if we be converted , why should we hear so oft ? p. . vvhether is not this calling the same with sanctification ? ib. vvhat is the nature of the call of god ? ib. vvherein doth the necessity of this call appear ? p. . how is it a ground of faith ? ib. vvhat are the parts of inward calling ? ib. vvhat are the fruits of effectuall calling ? p. . vvhat are the marks of it ? ib. what are the signes of it ? ib. chap. xxv . about cares of the world. how manifold are the cares of the world ? p. . how may we arm our selves against them ? p. . object . i should not take so much care were it not for my children ? p. . why should we not be carefull about worldly things ? ib. chap. xxvi . about charity , beneficence , and mercy . what is charity ? p. . what is beneficence ? ib. are these duties required of all ? ib. vvho are the object of beneficence ? ib. vvhat are the properties of it ? ib. how must we shew our chearfulness in giving ? p. . vvho should be the object of it ? ib. from what causes should charity arise ? p. . how may we best perform works of charity ? ib. what are the right ends of charity ? p. . what must we give ? ib. how much should we give ? p. . vvhat rules must we observe therein ? ib. vvho may give ? and that lawfully ? ib. vvhether may the wife give without her husbands consent ? p. . &c. sundry objections about it answered ? ib. to whom are alms to be given ? p. . vvhat order must we observe in giving ? ib. in what manner may we best give ? p. . whether may we give at our doors ? ib. what may we think of them that give alms at their death ? ib. how may the alms of christians be differenced from those of worldlings ? p. . how many waies must we express our charity ? p. . vvhen must we forgive debts ? ib. how must we relieve by free lending ? ib. are alms-deeds arbitrary , or an act of righteousness ? ib. vvhat other arguments may provoke us to charity ? p. . many objections answered ? p. , &c. vvhat else may move us to charity ? objections answered ? p. . doth god take notice of our works of charity ? p. . vvhat may move us to perseverance therein ? ib. what warrant had the widow of sarepta to relieve the prophet before her self and son ? p. . is a man to prefer a godly stranger before his brother that is not so ? ib. whether are we to relieve many strangers , before one godly man in want ? ib. why is giving to the poor a duty ? ib. what shall we be the better for our bounty ? ib. how may we be enabled to works of mercy ? p. . from what must we save that we may have to give ? p. . how much must we lay aside ? ib. objections answered . ib. what may further move us to charity ? p. . what are spirituall alms ? ib. what is christ meaning when he saith , lend looking for nothing again ? p. . why must we so lend ? ib. why is it blesseder to give then to receive ? p. . what is it to be a giver ? what to be a receiver ? ib. chap. xxvii . about chastity . who may be said to be chast ? p. . vvhat hurts chastity ? ib. vvhen are inward lusts most vile ? ib. vvhat are the inward , and outward things that hurt it ? ib. vvhat are the remote provocations to it ? ib. what are the nearer provocations to it ? p. . may we labour to cover deformities in our bodies ? ib. how may we preserve our chastity ? ib. vvhat is chastity ? p. . chap. xxviii . about children . what is the best course to have comfort in our children ? p. . vvhat may move parents to labour after it ? ib. wherein especially doth their duty consist , that they may finde this comfort ? ib. whether children should be taught the scriptures ? p. . how must children manifest their reverence to their parents ? ib. whether we may call any upon earth father ? ib. vvhat if children be more wealthy , and honorable then their parents ? ib. whether children should ask their parents blessing ? ib. objections against it answered . p. . vvhat other duties doe children owe to their parents ? ib. vvherein consists their obedience ? ib. wherein their parents consent is necessary ? ib. why must parents consent be had in their marriages ? p. . what if they urge them to marry such as they cannot love ? ib. vvhat if they neglect to provide them matches in due time ? ib. other cases about their marriage answered ? ib. wherein consists childrens active obedience to their parents ? p. . what if parents mistake in matters reproved , may not a childe make answer ? ib. what is the extent of childrens obedience to parents ? ib. if children yield better reason , may they not refuse to obey ? ib. what is further required of children to their parents , and what rules therein ? p. . what duties doe children owe to their parents after death ? ib. how must children perform all duties to their parents ? p. . must equall respect be shewed to both parents ? ib. whether the father must be preferred before the mother ? ib. what if one commands what the other forbids ? ib. whether stepfathers in law must be obeyed ? ib. · objections answered . ib. must children be subject to guardians , and tutors ? p. . vvhat arguments may move children to be subject to their parents ? ib. what if children be grown in years , and not under their parents government ? ib. whether are many children a blessing ? ib. may parents make void a contract made by their children , without or against their consent ? ib. whether is marriage made without parents consent valid ? ib. what rules must parents observe in giving names to their children ? ib. who are too curious herein ? ib. who are too careless ? p. . why must there be such care had in naming them ? ib. when is it fittest to give names to our children ? ib. how far are children that are married , or called to publick offices bound to obey their parents ? ib. what generall rules are there to observe in obeying their parents ? ib. chap. xxix . about christ. what are we to conceive of the incarnation of christ ? p. . how may this knot be untied ? ib. how may we understand it ? ib. what is further to be considered about it ? p. . what is the nature that is assumed by the son of god ? ib. what is further considerable about christ ? ib. what else ? p. . what are the parts of christs priestly office ? ib. why must christ be a propitiation for our sins ? ib. what satisfaction did christ as our surety bind himself to perform ? p. . what was the principall debt ? ib. why must he be man ? ib. why must he be god ? ib. how may that appear ? ib. what other debt were we liable to , which we must discharge ? p. . why must christ be more then man ? p. . how is the redemption purchased by christ conveyed to us ? ib. what else is required ? p. . how may this mystery be further opened ? ib. what is further to be considered herein ? p. . what are the bonds of this mysticall union betwixt christ and us ? ib. what is further to be considered in christ ? ib. what is considerable about christs kingly office ? p. . what are the speciall branches of the kingdom of christ ? ib. how doth he work this upon earth ▪ ib. how doth he exercise his kingly office towards the church triumphant ? ib. when doth christ first live in a christians heart ? p. . why must christ be emmanuel , god with man ? ib. vvhy must this god and man be one person ? ib. how doth christ make us friends with god ? ib. how shall i know that this emmanuel is god with me ? ib. vvhat benefits have we by gods taking our nature upon him ? ib. how could the death of one satisfie for so many millions ? p. . how doth friendship between god and us arise from hence ? ib. how shall we know that we have comfort in this emmanuel ? ib. whether is christ god , seeing he saith his power is given him ? p. . wherein consists the power of christ ? ib. wherein doth christs dominion over all , especially the church appear ? ib. if christ hath all power , why is the turk and pope so prevalent ? p. . why is christ called often an head ? ib. are all given to christ to be redeemed by him ? ib. but the son of perdition was lost , therefore some that were given to christ ? p. . did christ fully finish the work that was given him to doe ? ib. in what particulars did that work consist ? ib. if christ hath done all , what need wee do any thing ? p. . what are the properties of the work that christ hath finished ? ib. what else are we bound to believe concerning christ ? ib. in what particulars will it appear ? ib. why must we believe that christs fulness is for us ? p. . whether did christ die for all men ? ib. how may we prove that he died only for some ? ib. why then doth the scripture speak so universally of christs death ? p. . doe reprobates receive any benefit by christs death ? p. . how else may we prove that he only died for some ? ib. how then may we know whether we have interest in christs death ? p. . what priviledges have the godly by christs death ? ib. what benefits have we by christs ascention , and exaltation ? p. . who is the great lord keeper of the saints ? ib. what doth it imply where christ is said to be sent into the world ? p. . what necessity was there of christs sending ? ibid. what is considerable about christs priestly office ? p. . what are the properties of christs sacrifice ? p. . how is christ the cause of our sanctification ? ib. did christ doe as much for one believer as for another ? p. . objections against believing in christ answered ? ib. whether christ loves a strong christian more then a weak ? p. . is there no difference between believers in respect of the fruits of christs death ? ib. what is considerable about the glory of christ ? ib. why should christ pray to his father , who could do what he pleased ? p. . what is the difference between christs prayer and ours ? ib. why is christ said to have no form or comliness ? p. . whether was christ beautifull in his outward feature ? ib. how did god hide his face from his son seeing he loved him always ? ib. what are the parts of christs office ? and why in such an order ? ib. how is christ a mediatour ? p. . doth it not imply inferiority ? ib. objections answered . ib. what are the effects , and consequents of the personal union in respect of christs manhood ? ib. in what estate did christ exercise the office of his mediatorship ? p. . what are the degrees of christs exaltation ? ib. what is christ now doing in glory ? p. . how doth he there execute his priestly office ? ib. how the kingly part of his office ? ib. how was christ revealed under the old testament ? ib. what arguments will prove christ to be true god ? p. . how far forth are christs actions to be imitated by us ? p. . how is the whole work of our salvation carried on by christ ? p. . chap. xxx . about the church . what is meant by the word church ? p. . in what sence is a church taken in scripture ? ib. vvho is the builder of the church ? p. . vvhy doth christ build it ? ib. hath christ a speciall propriety in it ? ib. how and why is he said to be the lord of his church ? ib. vvhether are our parochiall assemblies in england churches of christ ? p. . how is the church called gods peculiar ? ib. why is the church compared to a woman ? p. . vvhat duties doth this relation of a spouse to christ teach us ? ib. how must she please her husband ? p. . what priviledges hath she as the spouse of christ ? ib. how many the true church be known ? . is the true church of christ alwayes visible ? p. . vvhat reasons may be rendred for it ? ib. vvhat conclusions may be laid down concerning the visibility of the church ? p. . are not all christians bound to pray for the peace of the church ? p. . vvhat must we pray for in her behalf ? ib. what is further included in our praying for the church ? ib. how must all this be done ? ib. who are bound to do it ? ib. why must we pray for the peace of the church ? p. . how may we so pray for it as to be sure to prevaile ? ib. what means may we use to further us herein ? ib. why is the church called a mother ? p. . where are we to seek for her ? ib. are all bound to joyn themselves to some particular congregation ? ib. vvhat church must we joyn our selves to ? ib. may we joyn with such a church as tollerates the wicked , and opposeth the godly ? ib. is it lawfull to gather churches out of true churches ? p. . is it lawfull to separate from a church because of some errors , and defects ? ib. vvho is the head of the church ? p. . in what nature is christ the head of the church ? ib. objections answered . ib. what may be learned from the consideration hereof ? p. . wherein consists the similitude betwixt christ , and an head , and the church and a body ? ibid. vvherein consists the agreement between the head and members ? ib. what is that body whereof christ is the head ? p. . vvhat else may be learned hence ? ib. whether may the church faile ? ib. vvhat are the infallible marks of a true church ? p. . chap. xxxi . about circumspection , and circumspect walking . what is it to walk circumspectly ? p. . in what scripture phrases is it commended to us ? ib. what things are required to it ? ib. what may further us in this exact walking ? p. . why is it so necessary ? ib. how may we provoke our selves to it ? p. . what other considerations may stir us up to it ? ib. why must we be watchfull over our selves ? p. . why over others ? p. . vvhat benefit have we by it ? ib. what are the impediments of it ? ib. what is this circumspection ? p. . wherein doth it consist ? ib. how must we watch over our eyes ? p. . how over our ears ? ib. how over our pallats ? ib. how over our sence of touching ? p. . how over our tongues ? ib. how over our works and actions ? ib. what must we principally aim at in our christian watch ? p. . vvhat may move us to this circumspect walking ? ib. what means may enable us to it ? p. . chap. xxxii . about the comforts of gods people . have gods people alwayes comfort inwardly ? p. . vvhy doth god sometimes hide his face from them ? ib. how may we finde comfort in our spirituall distresses ? p. . why should we seek it ? ib. hath god comforts for us in all distresses ? ib. whence is the strength of gods children ? ib. what are the comforts of god ? ib. when doth god most comfort his ? ib. vvhence is it that gods children oft want comfort ? p. . chap. xxxiii . about comforting others . what rules must we observe in comforting others ? p. . what are the best means whereby we may comfort others ? p. . why should we be so carefull to comfort others ? p. . how is god the father the author of our comfort ? ib. how is god the son the author of it ? ib. how is god the holy ghost the author of it ? ib. chap. xxxiv . about comforting afflicted consciences . how shall we comfort such as are dejected with a sight of their sins , and want of grace ? p. . how may true desires be discerned from false ? p. . how may one that is distressed in minde be comforted ? p. . how must we proceed in applying the promises to such ? ib. what if we finde him not humbled ? p. . how must comfort be administred ? ib. vvhat are the false wayes ? ib. why are they false ? ib. vvould not god have all to be saved ? ib. did not christ reconcile the world to himself ? ib. vvhat is the right way of administring comfort ? p. . vvhat are the grounds ? ib. how may it be proved ? ib. ob. the desire of good is naturall , therefore god will not regard it ? ib. how may godly sorrow be discerned ? ib. what if a man cannot reach to such a sorrow ? ib. how may the party distressed be brought within the compass of the promise of salvation ? ib. that the promise may have good success , what rules must we observe ? p. . what is the speciall distress arising from the divine tentations ? ib. what are the occasions of this tentation ? ib. what are the effects of it ? ib. what remedies must be used to comfort such ib. what if the party be so distr●cted that he cannot perform any good duty ? p. . what tokens of grace are we to enquire after in such ? p. . how many distress of minde from outward affli●ions be remedied ? ib. we could bear afflictions from god , but ours come from men that hate us ? p. . how is god with us in afflictions ? ib. what are the fruits , and benefits of afflictions ? ib. how are afflictions good in regard of their quality ? ib. how may a distressed soule be supported when god deferres deliverance ? ib. what if our afflictions continue unto death ? p. . how shall we be able comfortably to endure the pangs of death ? ib. how may we prepare our selves for death ? ib. how may we discern whether the joyes of the spirit be in us ? p. . what helps are to be used in the time of death ? ib. what are the helps in practice ? ib. how shall we bear with comfort satanicall molestations ? p. . vvhat if our houses were molested with evill spirits ? ib. what must we doe when we are molested with blasphemous thoughts ? p. . vvhat will cure this grievous malady ? ib. how shall we know whence they arise ? ib. what remedies must be applyed ? ib. how may distresse of minde arising from our own sins be cured ? p. . what if a man after repentance , fall into some great sin again ? ib. what must we doe when troubled for want of grace , and obedience ? p. . but my heart is hard , my faith mixed with infidelity , &c. p. . can god accept our works that are so imperfect ? ib. how doth the body cause trouble of mind ? p. . what are the effects of melancholly ? ib. what is the difference between melancholly , and trouble of conscience ? ib. how must the melancholly be cured ? ib. how do alterations in the body cause trouble of mind ? ib. vvhat remedies are to be used in these cases ? p. . chap. xxxv . about self-commendation . is it lawfull for a man to commend himself ? p. . in what cases is it allowed ? ib. is it not oft condemned in scripture ? p. . how then shall we know when its lawfull ? ib. chap. xxxvi . about communion with god. what is it to be in communion with god ? p. . what are the signs of it ? ib. how may we know it , by the spirit that is given us ? ib. by what signes may we know that the spirit is given us ? ib. how shall we know that we sincerely abide in the truth ? p. . did not the divel and hypocrites confess christ ? ib. how shall we know when we fiducially confess christ ? ib. how may we know that we dwell in gods love ? p. . how shall we know that we walk in the light ? ib. how did christ walk , that we may know whether we walke so ? ib. how shall wee know whether we keep his commandements as we ought ? ib. chap. xxxvii . about communicating in other mens sins . how many wayes may we communicate in other mens sins ? p. . how many wayes is sin countenanced ? ib. why are superiours guilty of such sins as they permit ? p. . how may such keep themselves free from other mens sins ? ib. what may move us to avoid communicating in other mens sins ? ib. how else may we communicate in other mens sins ? ib. are not all guilty some way of the sins of the times ? p. . may we in any case rejoice in another mans sin ? ib. chap. xxxviii . about the choice and use of company . what rule must we observe in the choice of our company ? p. . why must we make use of good company ? ib. what reasons may be rendered for it ? ib. may we keep company with such as are civil ? p. . may we not converse with unregenerate friends , kindred , & c ? p. . what must we doe when in good company ? p. . what in wicked company ? ib. what is meant by not familiarly conversing with the wicked ? p. . why may not such be made our companions ? ib. what if husband , wife , &c. are wicked ? ib. how else can you prove that the wicked are not to be made our companions ? p. . may we then have no dealing with them ? ib. why must we carefully watch over our selves in company ? ib. what rules must we observe for our carriage in company ? ib. how may we attain wisdom herein ? p. . how shall we be furnished with matter to edifie one another ? ib. what if we cannot thus furnish our selves ? ib. why must we be so carefull herein ? ib. what if for all this we cannot bring our hearts to it ? ib. what if we meet with such scornfull persons as will not endure it ? ib. why else should we so carefully shun evill company ? p. . what must we do that live in bad times , and places ? ib. whether is company better then solitariness ? ib. how may it be proved ? ib. what benefits redound hereby to the chuch , and each particular member ? p. . how must we prepare our selves , before we goe into company ? ib. what must our carriage be in company ? p. . what if accidentally , or of necessity we fall into ill company ? ib. why at other times must we carefully shun it ? ib. whom must we consort our selves withall ? p. . what other arguments may move us to make choice of good company ? ib. chap. xxxix . about confession . is confession a duty required by god ? p. . what is confession ? ib. what must we confess concerning christ ? ib. what else in reference to christ ? ib. when must we make confession ? p. . how are we called publickly to it ? ib. when by a church ? ib. how are we called to it at the constitution of a church ? ib. how at our admittance into a church ? ib. how may this be proved ? ib. how are we called to it by a magistrate ? ib. when are we called to it privately . ib. why ought we to confess with the mouth ? p. . how must this confession be made ? p. . but paul saith , hast thou faith , have it to thy self , & c ? ib. whether may a man go to mass , reserving his heart to god ? ib. what is then to be thought of the case of naaman ? p. . but if i goe not to mass , i shall give offence to the papists ? ib. whether may a man , especially a minister fly in persecution ? ib. but persecution is good , therefore it may not be eschewed ? ib. is it not sent of god , how then may we fly from it ? ib. is not flight a kind of deniall of christ ? ib. christ bids us not to fear them that can kill the body ? ib. when may a minister or other fly ? p. . what if his people will not suffer him to fly ? ib. when may we not fly ? ib. whether being imprisoned , may we break prison if we can ? ib. chap. xl. about confession of sin. is confession of sin a necessary duty ? p. . may not a wicked man confess his sins ? ib. how then shall we distinguish such from the confessions of the godly ? ib. vvhy must we remember , and confess our sins ? ib. must we confess in particular ? p. . vvhy must we do it ? ib. is it a duty to confess to men ? ib. in what cases must this be done ? ib. must we confess every sin to others ? p. . to whom must we confess our faults ? ib. but hereby we may lie under a blot ? ib. in what manner must we confess to men ? ib. vvhy are we so backward to confess our sins ? p. . vvhy should we confess it , seeing it s not to be named amongst saints ? ib. chap. xli . about carnal confidence . what carnal confidence is forbidden ? p. . what are the reasons against it ? ib. why are we naturally so prone to it ? ib. why are we so taken up with it ? ib. how shall we know our confidence to be carnal ? ib. how may we prevent , or cure it ? p. . what is confidence ? ib. what is the onely subject proper for a mans confidence ? ib. chap. lxii . about the conflict between the flesh and spirit . how will it appear that there is such a conflict in every regenerate person ? p. . what is this spirituall conflict ? ib. what are the causes of it ? ib. why doth not god perfect our sanctification at the first ? ib. how doth it make for gods glory ? ib. how is it profitable for our good ? p. . what are the essentiall causes of this conflict ? p. . how then are we freed out of our miserable condition ? p. . what is the formal cause of this conflict ? ib. how can such utter enemies dwell together without destroying each other ? p. . vvhat is this combate , and the manner of it ? ib. what doth the flesh aime at in lusting against the spirit ? ib. vvhat is the manner of this conflict in the severall faculties of the soule ? p. . hath not the church a promise to be guided into all truth ? p. . what is this conflict in the affections , and sensual appetite ? p. . vvhat are the effects of this conflict between the flesh and spirit ? p. . vvhat effects doth it produce in the will , and desires ? ib. what in the action , and works ? ib. how shall we distinguish between the fight in the unregenerate , and regenerate ? p. . whether is this conflict in every regenerate person ? p. . vvhat are we to think of infants , and idiots ? ib. vvhether is it in all alike manner , and measure ? ib. is it not sometimes weak in strong christians ? ib. what is the success of this conflict between the flesh and spirit ? p. . what is considerable about the foils which the spirit sometimes suffers ? ib. how far may the flesh prevaile against the spirit ? ib. may not true saving grace , be utterly lost , at least for a time ? p. . have not some of the saints lost degrees of their graces , as david , peter , & c ? p. . vvill not this doctrine of perseverance imbolden to security ? ib. what else is considerable in the success of this conflict ? ib. how is it that some eminent professors quite fall away ? ib. what may encourage us in this conflict against the flesh ? p. . vvhat may move us to set upon this enemy ? ib. by what means may we be enabled to overcome it ? p. . vvhat rules must we observe for this end ? ib. what tends to the weakening of the flesh ? ib. what passages must we stop to keep back provision from the flesh ? p. . what sins do most strengthen the flesh , which we must chiefly watch against ib. is it enough to restrain the flesh from things unlawful ? p. . vvhat other extream is to be avoided ? ib. how else may the flesh be subdued ? ib. with what weapons must we fight against it ? ib. how else may we secure our selves against the flesh ? p. . by what other means may the fesh be subdued ? p. . how may the spirit be strengthened to obtain the victory ? p. . what sins most wound and weaken the spirit ? p. . how may we chear up the spirit in this conflict ? p. . the flesh , and spirit being but qualities , how can they be said to fight together ? p. . how doth the lust of the flesh shew it self ? ib. what are the contrary actions of the spirit ? ib. why is there such a contrariety between the flesh and spirit ? ib. but naturall men also have a combate in them ? p. . have all believers this combate in them ? ib. what are the effects of it in the godly ? ib. whether good works are sins ? objections answered . ib. chap. xliii : about conscience good and bad . what is conscience ? p. . what is the common subject of conscience ? ib. what is the end , or office of conscience ? p. . what is the scripture word for conscience ? ib. vvhere is the fear of conscience ? ib. vvhy is it seated in a man ? ib. vvhat is the office of conscience ? ib. how manifold is the witness of conscience ? p. . what is a good conscience ? ib. what makes up a good conscience ? ib. how doth an evill conscience faile in its proper works ? ib. what must concur to the renovation of conscience ; ib. what since mans fall is counted a good conscience ib. what other definitions of conscience ? ib. how many sorts of a good conscience are there ? p. . what goodness must concur to the making of it up ? ib. vvhat then is a truly good conscience ? ib. what must it be purified from ? ib. how must it be purified ? ib. what must conscience be pacified from ? ib. what must conscience be pacified by ? p. . what are the offices of conscience ? ib. how many sorts of good conscience are there ? p. . how many sincerity of conscience be known ? ib. is there not a sinfull tenderness of conscience ? p. . can all that suffer say , that they suffer for conscience , and for god ? p. . what rules are to be observed in the suffering for a good conscience ? p. . what is the benefit of a good conscience ? p. . what is the danger of an evil conscience ? p. . is it so hard to get a good , and escape an evill conscience ? ib. may conscience be quiet , and yet not good ? p. . how manifold is hardness of heart ? ib. what are the marks of an ill troubled conscience ? p. . how may we know a good troubled conscience ? p. . vvhat are the marks of an erroneous conscience ? ib. what may quicken us to get , and retain a good conscience ? p. . how may a good conscience be gotten and preserved ? p. . vvhat are the signs of a good conscience ? p. . how hath originall sin polluted the conscience ? p. . how is blindness and stupidity of conscience discovered ? p. . how can we sin against knowledge , and conscience , seeing we cannot will evill ? ib. how may a counterfeit conscience be discovered ? p. . how is conscience defiled when troubled , and awakened ? p. . is it not a blessed thing to come well out of the pangs of a troubled conscience ? p. . what is the difference between a troubled , and regenerate conscience ? ib. what may cause trouble of conscience , and yet come short of saving motives ? ibid. what are the false wayes that a wounded conscience is prone to take ? ib. books formerly published by this author . the saints nosegay : or a posie of spirituall flowers . the marrow of ecclesiastical history in two parts . the first part contains the lives of . fathers , schoolmen , first reformers , and modern divines , with the effigies of many of them in copper . the second contains the lives of twenty two christian emperors , kings , princes , and other choice christians , from the primitive times to our present age , with all their effigies cut in copper . a generall martyrologie , or collection of all the greatest persecutions which the church of christ in other countries hath suffered from the creation to our present times , with sundry cuts in copper . whereunto are annexed the lives of mr. tho. cartwright , mr. arthur hildersam , mr. hugh clarke ( the authors father ) dr. potter , b.b. of carlile , mr. rich. sedgwick , mr. rob. balsom , mr. john dod , mr. herbert palmer , mr. jo. ball , mr. rich. rothwell , mr. julines herring , and dr. preston . an english martyrologie of all the persecutions which have befallen our church from the first plantation of the gospel to our modern times , whereunto are annexed the lives of gasper coligni , admiral of france , joane , queen of navar , dr. collet dean of pauls , mr. coverdall , dr. sands arch bishop of york : mr. richard greenham , mr. paul bains , mr. will. bradshaw , mr. richard stock , dr. sibs , dr. tho. tailor , dr. chaderton . a mirror , or looking-glasse both for saints , and sinners , held forth in some thousands of examples , as of gods wonderfull mercies to the one : so his severe judgments against the other , whereunto is annexed , a geograpicall description of all the countries in the known world , with the most famous cities , temples , structures , statues , cabinets of rarities , &c. which have been , and now are in the world . as also , the wonders of god in nature : the greatest rivers , strangest fountains , various minerals , stones , trees , herbs , plants , gumms , &c. which are to be found in every countrey . as also , of the rarest beasts , fowls , birds , fishes , and serpents which are least known amongst us . the life of tamerlane the great . englands remembrancer , containing an historicall collection of the spanish invasion in eightie eight . the gunpowder plot. the fall of the house upon the papists in black-friers . christian good fellowship : a sermon preached at warwickshire feast . an antidote against immoderate mourning for the dead . a funerall sermon . errata . page . l. . . read but will you see the cure ? p. . l. . r. stiles for stills . p. . l. . r. jude for judg. p. . l. . r. when for whence . p. . l. . r. reason for son , and with for without . p. . l. . r. in refusing . p. . l. . r. is for are . p. . l. . r. quest. for object . p. . l. . r. seals for seeks . p. . l. . put out and. p. . l. . r. practice for suspition . p. . l. . put cut as . p. . l. . r. of for or . p. . l. . r. sarah for abraham . p. . l. . r. by for be . l. . r. raised for changed . p. . l. . r. the for then . p. . l. . r. ought not , for ought . p. . l. . r. third for second . p. . l. . r. work this upon earth . p. . l. . r , it is for l ● . p. . l. . r. whence for when . p. . l. . r. whom for when ▪ p. . l. . r. our for one . p. . l. . r. believing for bleeding . p. . l. . put in them . p. . l. . r. immoderate for moderate . p. . l. . r. abused for obeied . p. . l. . r. world for woud . p. . l. . r. inoffensive for offensive . p. . l. . r. they for you . questions , and cases of conscience about abstinence in the use of lawful things . chap. i. quest. whether may a man sinne in the use of lawful things ? answ. yea , abuse of lawful things is damnable , as well as the use of unlawful . the abuse of lawful profits , pleasures , cares , and desires , choaks the seed of the word , mat. . . so mat. . . as in the dayes of noah they did eat , they drank , they married , and gave in marriage , until the day that noah entred into the ark , &c. what ? was it a sin to eat , to drink , to marrie ? no , but they sinned in the abuse of these things , they were so intent upon these , that they cast off all admonitions , and predictions of judgement . so luke . . what was more lawful then to buy a farme , a yoke of oxen , or to mar●y a wife ? yet these shall never taste of the supper : not because they did these things , but because they were so inordinately intent upon them , that they refused the call to the kings supper . so cor. . . the people sa●e down to eat , and drink , and rose up to play . quest. why is there so much danger in the use of lawful things ? answ. . because in using lawful things men are most secure , and think themselves safe : and yet satan is most where he is least suspected : as the serpent lieth in the greenest grasse : so satan lies in ambush against us in our most lawful liberties : as he laid his train against christ himself , in the matter of meat , and drink , when he was an hungry , mat. . . so also against us , chiefly in things wherein god hath given us allowance . wherein was it that satan overcame lot ? was it first in incest with his daughters ? no : but he first foiled him in that which was lawful : he first abused himself with wine , and then in incest . whereas our nature , spider-like , turnes our best , and sweetest things to poison , satan addes his poison too , putting us forward to abuse lawful things : because this both hinders god of his glory in the meanes of our good , and our selves in the end for which god alloweth them . god gives us these things as helps to heaven : but we make them hinderances . his grace puts them into our hands as staves ●o help us in our way , we by our abuse make them clogs to cast us back : he allows us them as spurres to provoke us to cheerfulnesse in his service : we pervert them , and make them as thornes to choak , and hinder us in his service . and well knows satan , that the best things abused , become evil to him that so useth them . christ himself shall be a rock of offence . the word if it kill not our vices , kills our soules : the sacraments are rank poison to the unworthy receiver : he cares not if wealth flow in as waters from a full fountain , so they drown their soules in perdition : and so of the rest . because sins in lawful things are both more ordinary , and lesse discerned , both for the avoiding and preventing , as also for the recovery , and repentance from them . how many natural and indifferent actions doth a man perform in a day , into which creep a number of sins , because men judge themselves free to do as they lust in them , only contenting themselves that they have liberty from god to do the thing , whilest they are unwilling to hear of any of gods restraints , or impositions in the manner , and fruition of that liberty . quest. what instances may be given to shew how men abuse their lawful liberties with the hazard of their soules ? answ. . in eating and drinking , which is not only lawful but necessary : yet here christians offend many wayes . . when they eat not their own bread , earned by their lawful labour , thes. . . . when they feed themselves without feare , jude . not as before the lord. . when they corrupt themselves in the creatures , losing sobriety , modestie , chastity , health , and reason . . when they never taste the sweetnesse of god in the creature , more then beasts do : nor sanctifie themselves after feasting : as job did his sons , job . . . when they waste the creatures , not remembring the afflictions of jos●ph , amos . . in apparel , then which nothing is more necessary decently to cover our nakednesse , to fence our bodies from the injury of the weather , and to put us in minde of sin . but what a number of sins do men and women put on with their apparel ? and that first , for the matter , which is not skins as adams , but stately and costly beyond their rank . . for the manner , while they take liberty to disguise themselves in strange attire , and monstrous fashions , shewing no other hidden man of the heart but lightnesse , vanity , wantonnesse , and thraldome , to every new-fangled fashion , for which the lord threatned to visit the kings children , zeph. . . . for the measure whilest they passe all bounds of sobrietie , and prodigally waste more on their backs , then would cloath a number of the poor servants of jesus christ. in recreation : which are both lawful and necessary : yet how do men sin therein ? . in respect of the matter , when with the fool , ( prov. . ) th●y make a sport of sin : as of dice , cards , lascivious dancing , playes , interludes , and all other sports , wherein is neither praise , vertue , nor good report , phil. . . . in respect of the manner , when they turne their vocation into recreation , pouring out their hearts unto pleasure , being lovers of pleasure more then of god , tim. . . when they waste their precious time in sports , hindring better duties , both in their general and particular callings : dishonouring the sacred name of god by oaths , blasphemous cursings , jesting upon the holy word of god , jeering his ministers , servants , religion , &c. or when others are hurt by their sports , and gaine by winning their money to their prejudice : or their own estate , as solomon saith , he that loves pastime shall be a poor man , prov. . . in marriage : what is more necessary for mans comfort , and for the continuance of the world and church by an holy seed ? but many heap up sin by the abuse of this holy ordinance : some conceit that they may marry where they list , the sons of god to the daughters of men ; forgetting that of the apostle : only in the lord , cor. . . joyning themselves with infidels , hereticks , and enemies to the true religion ; as did solomon to the turning away his heart from the lord. others use it rather to the stirring up of natural corruptions then to allay them : some rather to further each other to hell then to heaven , whilest the husband loseth his authority by unthriftinesse , bitternesse , or lightnesse : and the wise shakes off her subjection by fullennesse , and contempt both of his person , and commandments : others sin more directly when the husband leaves the wife of his youth , and embraceth the bosome of a stranger : or the wife forsakes the guide of her youth , and loves a stranger better . in a mans calling , wherein its lawful and necessary for a man to busie himself : but how many sin herein ? either by living in unlawful callings , or betaking themselves to no callings : or not being careful to sanctifie their callings , and the duties of them by the word of god and prayer : or not retaining heavenly affections in their earthly employments : or not sticking to gathet manna on the sabbath-dayes , which shall rot between their teeth : or by driving their trades with as many glossings , lies and oaths , almost as words : or by turning their trades into crafts , and mysteries of iniquity , getting as much by deceit and injustice , as by faire dealing : or by choaking their general calling by their special , scarce allowing any time to gods service , &c. in providing for a mans family , which is lawful and necessary , and he that doth it not is worse then an infidel , tim. . . yet herein many sin by carking cares : not seeking first the kingdome of god for themselves and theirs , but becoming drudges to the world , and to their children , neglecting to bring them up in the nurture and instruction of the lord , as they are commanded , ephes. . . in company and society with men , which is sweet and necessary , man being a sociable creature ; but how many sins creep into the use of this mercy ? as when men voluntary run into idle and vaine company ; associating themselves with swearers , dtunkards , whoremongers , ●tc . when they spend their time in vain , profane , or rotten communication , neither doing nor receiving good , as they might and ought to do . quest. what meanes may we use to prevent our abuse of these lawful things ? answ. . consider that lawful liberty used to the full extent of it , is exceeding dangerous , and therefore some restraint is necessary . he that will take all the liberty he may , will somtimes take that he ought not : and the more the flesh is pampered , the more the spirit is weakened and foiled . remember who is the author of all thy libertie in these things , and be sure that whilest thou hast the sweetnesse and comfort of them , he may have the glory of them , rom. . . of him , and through him , and to him are all things , to whom be glory for ever , cor. . . whether ye eat , or drink or whatsoever you do , do all to the glory of god. with the use of natural things , labour to joyne a spiritual , and so whilest we cherish our bodies , we shall also refresh our soules : as in the use of meat , and drink , stir we up our selves to labour for the bread and water of life . in putting on our cloaths , labour to put on christ , rom. . . in marriage , meditate much on that sweet contract between christ and the soul : and so in the rest . this is an holy alchimy , that draws gold out of lead , heaven out of earth , and grace out of nature . consider that the right use of peace and plentie , is to grow up in the feare of god , in peace of conscience , and in the comforts of the holy ghost : so the church used her rest and peace , acts . . for where the lord affords more outward blessings , and with them , more time and meanes to serve him , he looks for the more service from them . in our more free and joyful use of gods good creatures , let us carry holy jealousie over our selves , lest sin creep in , and so we dishonour god : job , when his sons feasted together , sanctified them , and sac●ificed according to the number of them , saying , it may be my sons have sinned , &c. job . . do thou the like , mingle not thy joy with sin , lest it end in wo. dr. tailor on the parable of the sower , p. . chap. ii. questions , and cases of conscience about our actions , natural , civil , recreative , religious , &c. quest. what makes an action good ? answ. every truly commendable and comfortable action must consist of an absolute integrity of all concurrents , and requisites . for though some mixture of infirmities and imperfections will cleave to the face of the fairest action ( an absolute unstained purity being incompatible with mortality ) yet every several ingredient must be attended , and temper● with its own particular goodnesse , and honesty , and seasonable conformity to the whole , or else the whole action , though right in other respects , is utterly disrobed of all true splendor , acceptation , and grace . here a little leaven ●oures the whole lump : and the iniquity , defect , and exorbitancy of any one ingredient , denominates the whole action naught . quest. what are the ingredients requisite to make an action good ? answ. . it must be good in its own nature , and warranted by gods word , by which all things must be sanctified to us , tim. . . otherwise let the person be never so pleasing to god , his intentions never so good , his heart never so zealous , the meanes , circumstances , and end never so excellent , yet without this all is naught . the object about which the action is exercised , must be qualified according to the rules of religion . as works of charity are sweet sacrifices to god : but amongst other cautions to season them , the parties that are to partake of them , are to be singled out with godly discretion : for if we bestow our charity upon a sturdy begger , idle rogue , canting companion , we do not only lose the honour and comfort of our charity , but incur much guilt , &c. we must look to the matter , else all may be marred . as for instance , the matter of our beneficence must be our own goods got lawfully , else in respect of divine allowance it will prove an abominable sacrifice . the person must be pleasing to god , else his best deeds are but beautiful abominations . if the person be not justified by faith , and accepted through christ , all his actions , natural , civil , recreative , and religious are turned into sin , prov. . , . so in the pharisee , luke . . the heart must be sincere , else even the noblest duties of religion are nothing worth . judas preached and wrought miracles , yet was a desperate hypocrite : see how the israelites sought god , and enqui●ed early after him , psal. . &c. yet because their hearts were not upright god rejected them . the meanes must be good : otherwise let there be never so exact a concurrence of all other causes , yet the glory and comfort of the action is quite da●kned . as , suppose that by a lie thou couldst save thy neighbours life , yea , his soule , yea , the soules of all men upon earth , yet on thy part , all were naught : for we must not do evil that good may come of it , rom. . . the circumstances must be seasonable : as for example : private prayer is a duty , but then it must be in a fit place , not in the synagogues nor corners of the streets : but in a secret place , mat. . , . meditation of divine things is an excellent duty : but not when the preacher is praying , &c. the end must be answerable in goodnesse : in all our undertakings we must have our eye principally at gods glory : otherwise , let all the duty be carried on never so plausibly in the eyes of men , it s no better then the cutting off a dogs neck : jehu did excellent service ▪ by rooting out the idolatrous house of ahab ; and destroying baals priests : yet it was but murther in gods account , hosea . . because he sought himself , and not gods glory therein . see boltons general directions for a comfortable walking with god , p. . quest. vvhat things can make a good action to become evil ? answ. . impenitency in any sin will staine any action , be it in it self never so good , isa. . , to . an evil end will defile a good action : as , to be seen of men , &c. mat. . , . unbelief makes all actions evil : for heb. . . when we either know not our warrant for it , or believe not gods acceptation of it . rashnesse and indiscreti●n marrs good actions , prov. . . when we have not respect to the circum●ances of well-doing : when good duties are done rudely , &c. whereas we should be wise to do good , rom. . . unwillingnesse doth the like , when it seems evil to us to serve god , josh. . , . when our works are dead works , hebr. . . deuteronomy . . when men bear not their own fruit , do not the duties of their own place , calling , and relations ; as when a king will offer sacrifice : or a private person ▪ or woman will preach , &c. confidence in the flesh marrs good actions : when men trust to their own wits , reason , skill , gifts , and do not all in the name and strength of jesus christ , col. . . phil. . . inconstancy shames any good action : when we are weary of well-doing , or decline , and go backwards : our righteousnesse being as the morning-dew . quest. can any thing we do be good , when all our righteousnesses are as filthy rags ? isa. . . ans. our works in themselves are not good , but by gods indulgence assured unto us in the new covenant they are : where god . accepts the will for the deed : we do well , when we desire and endeavour to do as well as we can . . god beholds the work in christ : and through his intercession passes by the evil that cleaves to our best actions . . god regards it , as proceeding from his own spirit in us , who causeth us to do good , and works our works for us : as in ptayer , romanes . . mr. byfield on peter . chap. iii. questions , and cases of conscience about adoption . quest. how many sorts of sons are there ? answ. foure ; . there is a son by eternal generation : and so christ is the son of god. . by creation ; and so adam , and the angels are the sons of god. . by natural generation ; and so cain was the son of adam . . by adoption : and so moses was the son of pharaohs daughter . and thus god takes us out of the family of hell to be his adopted sons . quest. how manifold is adoption ? answ. twofold : . external , whereby the lord takes a people by outward covenant and dispensation to be his sons : and thus the jewes were gods first borne , exod. . . and unto them did belong the adoption , rom. . , . and hence their children were accounted sons , as well as saints , and holy , cor. . . ezek. . , . but many fall from this adoption , as the jews did . . internal , whereby the lord out of everlasting love to particular persons in special , takes them out of the family of satan , and by internal love , and special account reckons them in the number of sons : making them indeed sons , as well as calling them so . isaac by special promise was accounted for the seed , rom. . . quest. how manifold is this internal adoption ? answ. twofold : . adoption begun , john . , . now are we the sons of god , to whom yet the lord behaves himself for some time , and for some special reasons as unto servants , exercising them with many feares , gal. . , . because some spirits will not be the better for the love of their father , but the worse , and therefore he is faine to keep an hard hand over them . to others he behaves himself with more special respect , enabling them with more boldnesse to cry abba father , rom. . , . who are more easily bent to his will by love . adoption perfected , when we shall receive all the priviledges of sons , not one excepted , rom. . . where we are said to wait for the adoption , the redemption of our bodies . by the first we are sons , but not seen and known to be such , john . , . by the second , we shall be known before all the world to be so . quest. vvhat is the manner of adoption begun here in this world ? answ. . god loves jesus christ with an unspeakable love as his only son , and our elder brother . hence when we are his sons in christ , he loves us with the same love as he doth his own son . hence the lord accounts us sons , eph. . , . his love is not now towards us as to adam , his son by creation : but in loving his own son immediately , hence he loves us , adopts us , and accounts us his children . quest. what are the benefits and comforts that flow to us from hence ? answ. if we are sons , then the lord prizes and esteems us as sons : yea , the poorest , weakest , feeblest believer , is more esteemed by god then all the world , and the glory of it : yea , then all the kings , and great men in the world , isa. . , , . not because they can deserve it , but because he hath freely made them sons . if sons , then the lord will certainly take care of us as of sons , and that both for our outward and temporal estate , that we shall want nothing that is good for us , mat. . , . and if at any time we fall into want , and straits , the lord intends thereby our eternal good : hence come all gods corrections , deut. . . heb. . . if sons : then he loves us as sons , as a father doth his son . indeed , israel may say , my god hath forsaken , and forgotten me , isa. . . and yet no mother tenders her child , as the lord doth his children . yea , he freely ●hose us to be his sons , and therefore loves us notwithstanding all our sins , psal. . , . if he see ephraim bemoaning his stubbornnesse , as well as his sicknesse : as jer. . . god cries out , is not he my son ? if sons , then are we heires , and co-heires with christ , rom. . . sons by nature are all heires , but all sons by adoption are : we are heires , first , of the kingdome of glory , pet. . , . secondly , of all this visible world , cor. . . not that we have it all in our own hand ; it would be too cumbersome for us : but we have the use and comfort of it . thirdly , we are heires of the promise , heb. . . and . . whereby the lord himself comes to be our inheritance and portion for ever . if sons , then we have , and ever shall have the spirit of sons , rom. . , . and hereby . we shall be enabled to pray to god , who before could not do it , our mouthes being stopt with guilt . . to cry abba , father , and this spirit witnesseth that we are sons of this father . . hereby we are led and guided continually towards our last end : whence it is , that the same sins which harden others , at last humble us : the same temptations by which others fall , and perish , serve at last to purifie us : hence our decay in grace , leads us to growth at last : hence our feares and doubts serve to establish us at last : our wandrings from god for a time , make us esteem more of the presence and wayes of god at the last . see shepherds sound believer , p. . god will bear with the infirmities of his children , if there be in them a care to please him , with a purpose of not sinning , mal. . . quest. how may we know our adoption ? answ. by our resemblance of god , as a natural childe is like his natural father . quest. but how may this be known ? answ. . examine the life of god in thee , who naturally art dead in sin . the breath of this life is heavenly thoughts , meditations , affections : the actions of this life are spiritual growth , and encrease in grace and vertue . the maintenance of this life , is hungring and thirsting after heavenly manna , and water of life , the word of god. the very being of it is our union and communion with god by the spirit , which is as the soul to the body . examine the light of god in thee : for he is light , and in him is no darkness , and if thou beest his childe , thou art a childe of light . as thou growest in understanding thy fathers will , so thou growest in his image , and art like christ thy elder brother , and hast his image renewed in knowledge , &c. see whether thou growest up in holinesse and righteousnesse ? whether thy light shine before men , mat. . . cor. . . whether thou cleanse thy selfe from all filthinesse of flesh and spirit , &c. see doctor tailor on tempt . p. . quest. what duties are we taught from the consideration of our adoption ? answ. . to walk worthy of our calling ; be not vassals of sin and satan : to carry our selves as kings children , ruling over the lusts of our hearts , the tentations of satan , and the evil customes of the world . to come often into our fathers presence , doing all as in his sight : seeking his glory by doing his will , mal. . . strive to resemble christ , our elder brother , in all vertues , and holy conversation : for john . , . love gods word , that we may grow by it in grace and knowledge : it s the food whereby our father feeds us , pet. . . expect afflictions and chastisements from our father , heb. . , &c. quest. vvhat are the meanes of our adoption ? answ. . internal . . external . quest. vvhat is the internal meanes ? answ. faith in christ , which hath three acts or effects . . to believe christ to be a saviour . . to believe him to be my saviour . . to put confidence of heart in him , john . . quest. vvhat is the external meanes of our adoption ? answ. baptisme ; yet not this alone , but when it s joyned with faith , gal. . , . and thus it comprehends both outward and inward baptism , mat. . . pet. . . quest. vvhat are the marks of the inward baptisme ? answ. the new birth , whereby a man is washed and cleansed by the spirit of god : which hath three marks . . the spirit of grace and supplication , zach. . . . to hear , and obey the voice of god in all things , john . . and . . . not to live in the practice of any sin , john . . mr. perkins on gal. quest. how may the mystery of our adoption be conceived of ? answ. a christian by the gospel is made a believer . now faith , after an unspeakable manner engrafts us into the body of christ ; then being engrafted into christ , who is gods son , we thereby come to be the sons of god , and heires with christ. christ is gods heire , so are all that are grafted upon him , john. . . quest. how may the glory of our adoption appear to be so great ? answ. . if we consider by whom we are adopted , viz. by god : if it be such an honour to be heire to a great prince in the world , what a surpassing glory is it to be son and heire to god , rom. . . the rather if we respect the excellency of god , who is king of kings : or his eternity ; he lives for ever , hos. . . isa. . . other fathers that adopt , may die before they passe the estate . if we consider the great price that was laid down to make us capable of this honour to be heires , viz. the blood of christ , gal. . , . heb. . , . never was there so much paid for all the inheritances in the world . if we consider the great things we are heires to , we shall inherit the earth , mat. . . be heires of the world , rom. . . yea , we shall inherit eternal life : yea , we are co-heires with christ , rom. . . if we consider the great priviledges which gods adopted children enjoy in this life , which are . they have christs spirit in their hearts , called therefore the spirit of adoption , rom. . , . gal. . . this drives away all legal terrors , and testifies to them that they are the adopted sons of god , enables them to pray with boldnesse , and to call god father : leads them into all truth , &c. john . . isa. . . . by the right of their adoption in christ , both their persons and works are accepted with god : so that they are gods favourites , what entertainment soever they have in the world , eph. . . . they have an honourable and everlasting name : so that no preferment is like theirs , isa. . , . . they have gods angels to attend them , heb. . ult . . they may ask whatsoever they will of god , and are sure to have it : yea , he complaines that they will not ask enough , and oft enough , john . . . when they fall into distresse , they have such interest in gods special providence , that an haire of their heads shall not fall to the ground without it . besides , god will make himself marvellous in their deliverance , when all worldly means faile , isa. . , , , . if we consider the wonderful manner of their communion with christ , and that foure wayes . . hereby we have communion of nature with him by his incarnation , whereby he became our brother : yea , we have communion with him in his divine nature , pet. . . . we have communion of state with him , which the scripture calls a great mystery : for so we are said to live with him , to die with him , to suffer with him , to be buried with him : yea , to rise and ascend with him , and to sit with him , eph. . . only preserving the difference between the head and the members in all this . . we have communion of offices with him : for he hath made us kings , and priests with him , rev. . , . pet. . . . we have communion in benefits with him : for god our father hath blessed us in him with all spiritual blessings in heavenly things , eph. . . communion we have with him in grace in this life , and in glory in the life to come . if we consider the assurance that we have given us for the right of adoption . for , . we have an act for it in gods eternal counsel , eph. . . we are predestinated to adoption . . yea , we have gods oath for it , that by these two immutable things the heires of promise might have abundant consolation , heb. . , . . god hath put his spirit into us as the seal and earnest of our inheritance , eph. . , . quest. what kinde of persons must we be to attain to this adoption ? answ. . vve must have a true justifying faith , john . . as we said before . we must look to the sound mortification of the flesh , rom. . . for none can inherit , but such as overcome their corruptions , rev. . . we must forsake all needlesse society , and familiarity with the wicked , and take heed of being corrupted with the sins of the times , cor. . , . we must make conscience of sanctifying the sabbath , and choosing the things which will please god , &c. isa. . , , . quest. what are the marks whereby we may know our selves to be the adopted children of god ? answ. such are made like unto god their father in holinesse , in some truth of resemblance , pet. . . and this they shew two wayes . . by purifying themselves , and sound humiliation for their sins that defaced gods image in them , john . , . . by employing themselves constantly in doing righteousnesse . hereby they are known from the children of the devil , john . . such love the brethren as their fellow-heires , john . . such have the spirit of prayer , rom. . , . such serve god , not out of a slavish fear , but with a filial affection , isa. . . such wil love them that hate them , and blesse them that curse them , luk. . . mat. . . quest. how must the adopted sons of god carry themselves in this life ? answ. they must be peace-makers , mat. . . their father is the god of peace . they must not revile such as revile them , but rather blesse them , seeing they are heires of the blessing , pet. . . they must live without carefulnesse , knowing that they have a heavenly father to care for them , mat. . . and being heires of a better , they must not set their hearts upon this world , john . . they must willingly submit to their fathers corrections , heb. . . mr. byfield on peter . quest. vvhat may we do that we may attain the spirit of adoption , and keep the lively sense and feeling of it in our soules ? answ. we must diligently attend upon the ministry of the word , cor. . , . for its the ministry of the spirit , because by it god offers and communicates his spirit , gal. . . we must beg this spirit of adoption of god , luke . . we must open the doores of our hearts that the spirit may enter , psal. . . rev. , . that is , we must call off our mindes from earthly things , and we must raise them up to attend to the motions of the spirit . quest. vvhat are the signes that we have the spirit of adoption ? answ. if we have the spirit of prayer , whereby we can call god , father , zach. . . rom. . , . gal. . . if we have an high esteem of that dignity which is in adoption , john . . john . . if we reverence and honour god as our father , mal. . . pet. . . if we yield child-like obedience to him , pet. . . rom. . . if we are made conformable to the image of god our father , and christ our elder brother , mat. . . rom. . john . . if we have a lively hope of our future inheritance , rom. . . quest. how may we preserve the witnesse of the spirit of adoption in us ? answ. if we do not extinguish it by contempt of the means of grace , thes. . , . if we do not grieve the spirit by the filthinesse of sin , eph. . . if we stir it up by our honest endeavours . ames . cas. consc. chap. iv. questions , and cases about adoration or worship . quest. what is adoration ? answ. it s the part of gods worship , whereby a man , upon a vile and base esteem of himself , as being but dust and ashes , submits , and subjects his soul to the majesty and glory of god. quest. what are the principal grounds in the heart ? answ. two. . abnegation , or denial of our selves , when we esteem our selves to be meerly nothing . exaltation , or advancement of gods majesty , above all things in the world . so gen. . . isa. . . dan. . . ma● . . . quest. how manifold is adoration ? answ. twofold , religious , or civil . quest. what is religious adoration ? answ. it s the worship of god , in which religion and godlinesse is exercised , expressed , and signified . quest. what is to be considered herein ? answ. the inward intention of the minde , wherein god is conceived as an absolute and omnipotent lord , knowing all things , yea , the heart of man , hearing all our prayers , at all times , in all places , and being the author , preserver , and giver of all good . the outward prostrating of the body , as bowing the knee , lifting up the hands , &c. to testifie our subjection unto god as our absolute lord. quest. what is civil adoration ? answ. it belongs to the second table , and is termed sociall , because its the adoration , or worship that fellow-creatures give one to another . quest. what is to be considered herein ? answ. the inward intention of the minde , which must be this : that the creature worshipped is endued with excellent gifts by god , or that he hath power and government over us . the action , or outward gesture of the body , in token that the creature worshipped is endued with excellent gifts , and graced with authority over us . so that the bodily gesture both in religious worship and this , is , and may be the same , and the difference stands only in the intention of the minde . quest. to what things is adoration due , and in what manner ? answ. the things are of three sorts , . god the creator . . the creatures . . the works of the creatures . quest. vvhat adoration is due to god ? answ. it must not be sociall , ( for we are not gods companions , ) but religious , which is due to him , and to him alone , mat. . . quest. vvhat caveats are to be remembred herein ? answ. if adoration be given to god with a false and erroneous intention , it makes him an idol . as if our bodies be bowed to worship god out of the trinity , as the turks do : or if he be worshipped out of the son , as the jews do , we worship not the true god , but an idol . for god must be so conceived of us , as he hath manifested himself in his word , and not otherwise . to worship god in , at , or before a creature , is superstition and idolatry : and god so worshipped is made an idol . quest. vvhy so ? answ. because he that so worships him , binds his presence , operation and grace to those places , to which god never bound himself , nor his presence , &c. god hath not appointed images to be pledges of these things , eithet by promise or precept . he therefore that worships god otherwise then he requires , or looks to be heard where god will not hear , is an idolater . god expresly forbids the vvorship of his majesty , in , at , or before any creature in heaven or earth , deut. . , , , . obj●ct . but i intend not to worship the image , but god in the image ? answ. it matters not what thy meaning is , seeing god detests that manner of worship ; the israelites worshipped not the calfe , but god in the calfe , exod . . . yet they are said to worship an idol . obj. god was worshipped before the ark , and there he promised to hear the prayers of his people ? answ. they had an expresse command from god to worship before the ark , and a promise that they should be accepted and heard , which the idolater hath not . obj. subjects kneel before the chaire of state , though the king be absent , in token of their subjection due to him , therefore much more may we to the images of god , and the saints in heaven ? answ. kneeling before the chaire of state is a meer civil vvorship , only to shew our subiection to our lawful soveraign , and so is commanded by god : but we have no such warrant to bowe to images : neither is it gods vvill , that they should be tokens of his presence . quest. vvhat vertues are required in religious adoration ? answ. feare , which is a great part of gods vvorship , isa. . . with mat. . , . where feare and worship a●e taken for one and the same . inward obedience of the hidden man of the heart : which is preferred before sacrifice , sam. . . and this stands in two things . . in yielding subjection of the conscience to the commands , threats , and promises of god , so that we are willing to be bound by them . . vvhen the rest of the powers of the soul , in their place and time , perform obedience to god , cor. . . patience , which is , when a man in his afflictions submits his vvill to gods , and quiets his heart , because its the lords doing , psal. . . and . . sam. . . thankfulnesse to god , which shewes it self in two things . . in acknowledging that our selves and whatsoever we have is gods , and proceeds from his blessing alone . . in consecrating our bodies , soules , callings , labours , and our lives to the honour and service of god ▪ quest. vvhat adoration is due to the creatures ? answ. the creatures are either , . evil spirits . . good angels . . living men . . saints departed . quest. is any adoration due to the evil spirits ? answ. no : for they are gods enemies , and accursed of him , therefore no honour is due to them : neither are we to have any dealing with them at all , but utterlie to renounce whatsoever comes from them , or their instruments , as spells charmes , enchantments , &c. which serve to work wonders , but have no such vertue from god , either by creation , nature , word , or institution . quest. vvhat adoration is due to the good angels ? answ. if they did appear to us , and we certainly knew them , we might adore them , but only with a civil and sociall worship . so gen. . . they refuse religious worship , rev. . . quest. vvhat adoration is due to men ? answ. that which is meerly civil , and that in respect of the gifts of god that we see in them , as also of the authority , and place they have amongst us . enjoyned in the fifth commandment . so we see in abraham , g●n . . . which adoration must be according to the laudable custome of the countrey where we live . quest. may not religious , or mixt adoration be given to them ? answ. by no means . peter blamed cornelius for it , acts . , . mordecai refused to give it to haman , esther . . kissing the popes toe is therefore unlawful , because its a civil worship , mixed with religious ; tendred to him as to christs vicar , and is not done to any potentate on the earth . quest. vvhat adoration is due to the saints departed ? answ. all the worship that we owe them , is no more but a reverend esteem of their persons , and imitation of their vertues : no religious worship is due to them , they having nothing to do with us , nor we with them . quest. doth any adoration belong to the unreasonable creatures ? answ. no , there belongs nothing to them , but a reverend and holy use of them . for adoration is a signe of subjection in the inferiour to the superiour : but man is their superiour , and therefore is not to worship them : therefore not the reliques of saints , or the bread and wine in the sacrament . quest. is any adoration due to the works of the creatures , viz. images ? answ. none at all : for . it s expresly forbidden in the second commandment . . the superiour must perform no adoration to the inferiour : now man is a more excellent image of god then any other image , and therefore better then it : yea , the meanest worme which is gods vvorkmanship , is better then any image made by man : therefore we may better worship a worme , then an image . mr. perkins , vol. . p. , &c. chap. v. questions , and cases of conscience about adultery . quest. what is adultery ? answ. it is uncleannesse about the act of generation between a man and a woman , wherof one at the least is married , or betrothed to another . quest. whether , wh●n the husband or wife committeth adultery , the bond of marriage is thereby dissolved ? answ. no : neither may the nocent , nor innocent party put the other away , but still they remain man and wife , till the cause be fairly heard by a lawful magistrate , and by him judged and determined , which is proved . . because the scripture still calls them man and wife : abraham was still sarahs husband after he had committed adultery by lying with hagar . so of david , &c. . though christ hath allowed it to the innocent party , that he or she may commence that action , and being judged , put the other away : yet no where hath he commanded it , that before judgement , he should put her away , which , if she had ceased to be his wife , he would have done , matth. . . . only he that joyned them can separate them , and make them not man and wife , which is god only . indeed , jerome reports of fabiola , that without the judgment of the church , or magistrate , she put away her husband , who was a very vitious , and an adulterous man : but though he write not the rest , yet others say , that she was made to do publick pennance : not that she made a divorce , but because she did it of her self without the judgement of the church . . as private and clandestine marriages are not allowed by reason of manifold inconveniences ; so privy and secret divorces are not allowable , because it would prove prejudicial to the good of many . . they are man and wife , till a just cause be justly known to the contrary , but that cannot be in private , but before a competent judge : god allowing none to be accounted adulterers , but such as are lawfully convicted of it before a lawful magistrate ; for by no right can a man be both party and judge . . if adultery be not known to the innocent , then they are still man and wife , though there be great presumption of it : why not then if known ? knowledge , or not knowledge breaks the bond never the more , unlesse it be proved , judged and determined . . divorce is a punishment for a fault committed ; now none may punish it but a lawful judge . see stock on mal. c. . p. . quest. how may married persons prevent , and withstand temptations to adultery ? answ. consider that the adulterer makes himself the member of an harlot , which will lie heavy upon the conscience when time serves , that in sinning this sin , the body is thus made the member of a strumpet . consider that adultery gives a deadly blow to the knot of marriage : it s cried out on exceedingly in the word : it cuts asunder the sinewes of families : it corrupts the minde , and takes away the use of reason : it brought solomon the wise to run into idolatry against common sense : and sampson the strong , though he knew the harlot would betray him , could not forbear . it will damne men in hell except they repent , cor. . , . no adulterer shall enter into the kingdome of god. so pet. . , . being convinced of the hainousnesse of this sin , in the next place the marriage-bed must be preserved in all purity . the tentation is strong to fornication , but stronger to adultery : for the worser a sin is , the stronger is the impulsion of original lust unto it , and satan is more eager to draw us to it . labour for an hearty love to thy yoke-fellow , which is a special means to preserve conjugal chastity : it s not the having , but the loving of a yoke-fellow , that keeps us chaste . hence prov. . , . keep in with god in other matters : for that man with whom the lord is angry for other things , shall fall into the hands of a filthy woman , prov. . . eccl. . . married persons must be chaste between themselves : beware of excesse or defect in the use of the marriage-bed , cor. . . there must be quenching , not provoking of lust : raging lust is a great enemy to love , and will not be content with one . married persons must avoid also , . words , and talk full of obscenity ▪ they must not by words corrupt one anothers chastity , which is worse then corrupting the chastity of a stranger . what if no body be by , yet god is by . . their eyes must be pure and chaste , else it will follow , that their eyes will be full of adultery , pet. . . adam and eve made coverings to hide their nakednesse each from other . modesty is the best preserver of nuptial chastity love doth no unsightly or unseemly thing . . the bed must be sanctified and kept undefiled by the word and prayer : the word is a mighty healer of corruptions , to which we must joyne prayer , or else we relie too much on the physick . prayer will keep us that we shall not surfet , and so come to a loathing : nor fall into a defect : there must be a satisfying and drinking away of our thirst at our own cisterne , prov. . . least we hanker after a strange fountain . prayer will keep us from base and abusive dalliances . it will keep the bed undefiled , and encrease love , and mutual affection . see capell on temptations p. . consider how the lord approveth , and urgeth matrimonial chastity , thes. . . this is the will of god , that ye should abstain from fornication , and every one possesse his vessel in holinesse , &c. remember how the lord interposeth , and challengeth the covenant between persons at their marriage as made to himself : so as she that forsaketh the guide of her youth , forgetteth the covenant of her god , prov. . . yea , he professeth that he narrowly watcheth , and clearly sees when this covenant is broken . for prov. . , , , . this is made the reason of the precept : the wayes of men are before the eyes of the lord , though no other eye seeth it . remember , the lord watcheth sinners of this kinde to destroy both their souls and bodies , pro. . . he destroys his own soul : he shall be shut out of the heavenly hierusalem , rev. . . and by gods law the adulterer and adulteresse should die , because he would not have the land defiled : nor the guilty person live to be an eye-sore to the innocent . it s worse then theft , prov. . . . consider further the odiousnesse of this sin . . it directly corrupts the fountain of honest , civil , and godly life , which is the inviolable preservation of gods ordinance of marriage . . it s infamous for the church to be accounted an assembly of harlots , . it brings confusion in the common-wealth to have a bastardly brood inheriting . . it s an injury to families to bring in unlawful and usurping heires . . all other sins are without the body : this is against the body , corinth . . . . whereas all other sins may be committed by one party , this winds in two into the sin : so that if one party repent , the other may not , which will be a great burden to the penitent whilest he lives . . it s an high sin against the price of christs blood , wherewith their bodies were bought to be members of christ , that by this sin are made members of an harlot . . the curse of god follows this sin : . in the soul of the sinner , hebr. . . whoremongers and adulterers god will judge . . in his body , prov. . . he shall mourn , having consumed his flesh and his body . . in his name prov. . . which precious thing is irrecoverably lost . . in his estate , it brings him to a morsel of bread . pro. . . it s a fire that consumes all his substance , job . . as we see in the prodigal . . in his bastard-brood : we never reade of any that came to good besides jephthah . quest. by what means may we preserve our chastity ? answ. get a pure heart , because out of it issue adulteries , mat. . . let thy soul become a pure spouse of christ , love him , and cleave to him , this is a good beginning . preserve in thy soul the feare of god , eccl. . . he that is good before god shall be preserved , prov. . , . consider gods presence , who sees thee . get an hearty love to thy wife , prov. . , . avoid occasions of wantonnesse ; as . idlenesse : one of sodoms sins : standing waters putrifie . . intemperance and delicacie in meat and drink : the more the fuel , the greater the flame ; especially avoid wine and strong drink , for they are mockers . avoid intemperance in sleep and apparel : let thy diet be sober , and sleep moderate . . avoid the company and sight of persons , that may become snares : as joseph avoided his mystresses presence : death oft enters by the windows of the eyes : beware of amarous books , pictures , speeches , &c. . use all good means appointed by god for this purpose ; as first , resist lustful thoughts at first , and exercise thy mind in holy thoughts . secondly , consider thy calling of a christian , and remember that thereby thou art called to holinesse . . that the pleasure of sin is short , but the gnawing of a guilty conscience durable . . apply the sword of the spirit , the word of god against it , which is a sharp two-edged sword , &c. . fly to god by prayer ; make thy case known to him , and crave his assistance . see dr. tailor on titus p. . chap. vi. questions , and cases of conscience about affections , or passions . quest. how many sorts or kindes of affections be there ? answ. two. . sensual . . intellectual , or rational . quest. what are sensual affections ? answ. they are such as belong to the sensual appetite : are sented in the body for the instruments of them ; and are suited to the body for the obiects and ends of them , and are guided by the phancie , and are common with us to beasts : the objects of them are sensible things , as meats , drinks , marriage , recreations , &c. a natural or bodily good to be obtained , or evil to be avoided . quest. how may it appear that these sensitive affections are not to be abandoned , but only moderated according to the rules of reason and faith ? answ. . because vertue never ruines that which is wholly conformable to reason : as its reasonable to see a man moved with pity and compassion towards his friend in misery : and a mother to be grieved when she sees her children in pain or torment . it s reasonable that a vertuous man should be touched with indignation , when he sees the wicked , and wickednesse advanced . to apprehend evil , to fear punishments , to attend recompences with joy , to long after promises , are they not encouragements to piety , temperance , and other vertuous actions ? so that they which would have no passions , quench the fruits of vertue , and deny it the content which is due to it . the passions of our souls are the objects of many excellent vertues , which do moderate them , and reduce them to reason when they seek to flie out : as fortitude is a vertue , by means whereof we moderate excessive fear , and immoderate boldnesse , &c. . the sensitive appetite is a gift freely bestowed upon us by god , but vertue never destroys nature ▪ but addes to it the perfections which it wants . it must then suffer the sensitive appetite to act according to its inclination ; yet moderating its motions , and restraining them under the lawes of reason . as to make exact musick we must not take away the diversity of tunes , but reduce them to a good accord , and perfect harmony : so the strivings of vertue ought not wholly to root out all natural passions from the soul , but to moderate and govern them by the rule of reason . passions indeed , if they be immoderate , are infirmities of the soul : if they submit to reason and faith , they are instruments and objects of vertue , the armes of reason , and , as it were , lively sparks which inflame desires in our soules . quest. what are the rational affections ? answ. they are such as appertain to the will , of which they are immediate acts , directed by the understanding . quest. how may it be proved that there are affections in the highest and chiefest part of the soul ? answ. . because the scriptures ascribe to god love , hatred , anger , zeal , &c. who cannot be subject to any sensitive aberrations , and therefore as in him they are perfections , we are commanded to imitate him in them : so there is no reason why they should be denied to us in such sort as they be perfect , and that is principally in the intellectual power of the soul. we certainly know that our sensitive appetite , cannot love , hate , fear , hope , &c. but what may be conceived by imagination , or sensitive apprehension : for we may love an evil thing , but we cannot love an unknown thing : and experience shews , that men may fear god , love him , and hope in him : that they may hate sin , and exercise many notable affections that reason prescribes , and whereunto the sensitive apprehension ascendeth not . as our wit understandeth whatsoever our senses perceive , even so our will may affect whatsoever our passions do follow : for as the object of the wit is all truth , whether real or apparent : so the object of our will is all good , either so indeed , or carrying the glosse thereof : but these affections which reside in the reasonable part of the soul , differ much in nature and quality from those in the inferiour parts of the soul : because they are immaterial , spiritual , and independent of any corporal subject ; but the other are material , corporal , and depending upon some bodily instruments . quest. how may it be proved that these rational affections are motions of the will ? answ. because they are conversant about spiritual , coelestial , yea , eternal objects : as of god , christ , heaven , &c. col. . . of which the sensitive appetite is uncapable . they remain in the soul when it s separated from the body : the saints carry them to heaven with them , as love , joy , hope : but the sensitive appetite will then be of no use to them after the resurrection of the body , which will be raised a spiritual body , to be sustained without any bodily meanes , having no need of food , cloathing , marriage , &c. about which the appetite was here conversant . they are to be found in the angels both good and bad , which have neither bodies nor sensitive appetites . the angels in heaven rejoyce at the conversion of a sinner , luke . . and desire to look into gospel-mysteries , pet. . . and the devils feare and tremble , jam. . . paul makes the will the seat of the affections , and joynes them together , thes. . . being affectionately desirous of you , we were willing to have imparted to you , not the gospel only , but our own soul. quest. are these rational affections so elevated above the body , as that they have nothing to do with it ? no , not whilest the soul is in the body ? answ. yea , though they are originally and radically in the will , yet the will stirs up the sensual affections , and they stir the humours and patts of the body , especially the spirits and the blood , and so make the whole man to suffer , both body and soul. hence they are called passions : as feare chills the blood : anger boiles it ; grief contracts and closeth up the heart : joy dilates it , &c. quest. why must our affections be carefully looked to , and ordered by gods word ? answ. the first sort of reasons may be taken from the effects of disordered passions : as , . because passions when unruly , blinde judgement and reason : passions are like green spectacles that make all things look green : so he that loves , hates , or is vehemently possessed with any other passion , judgeth all things that concurre in favour of that passion to be good , and agreeable with reason . passions seduce the will : because the understanding being the eye and director of the will , which of it self being blinde , and without knowledge , followeth that which the will representeth and propoundeth as good ; wherefore the waves and billowes of apparent reasons , so shake the sandy shelfe of a weak will , that they mingle it with them , and make all one : besides , the will by yielding to the passions , receiveth some little pleasure which moveth her to let loose the bridle to inordinate appetite , having in her two inclinations ; one to follow reason , the other to content sense . passions mightily change the quiet temper , and disposition of the minde : for the minde is at peace , when the will ruled by prudence , moderates and governes the passions : but the soul is troubled when passions oppose themselves against the rule of government . for , . passions rebel against reason , and undermine the understandings of men to their great molestation : for no sooner doth the minde ascend heaven-ward by meditation , but inordinate passions hale it back , and draw it down to the earth . . one passion fights with another , as fear opposeth anger , covetousnesse , prodigality , and on a sudden men fall from one extream to another , as from great ●oy to great grief . . passion is unsatiable , covetousnesse encreaseth as riches encrease . . inordinate passions either prevent reason , or are stirred up by a corrupt judgement , and therefore neither observe time nor place ; but upon every occasion would be leaping into action , importuning execution : yea , somtimes many greedy passions crowd in altogether , every one being more earnest then other to be satisfied : so that to content them all , is impossible ; to content none is intolerable : to prosecute one , and abandon the rest , is to carry so many hungry vipers continually gnawing upon our soules . . there are none that follow the streams of their passions , but expect and believe at last to get full rest and content to their appetites , which yet in the event is altogether impossible : for they keep neither sense , order , nor measure . . inordinate passion it self is an extream tortute and vexation ; god having so ordained that they which will give way to them , should feel the burden of them : thus anger , envie , pride , &c. more disquiet them that entertain them , then they can hurt any other man. rashnesse , inconstancy , craftinesse , are the companions of inordinate passions . the resolutions and determinations of the passionate are unripe , and inconsiderate : they are also inconstant , changing from those purposes , that they had prudently resolved upon in the calme of their passions : and yet passions breed craft , enforcing the minde to finde out new wayes and meanes for performance of what is affected . inordinate passions are hurtful to the body , impaire health , breed humours , nourish diseases , and shorten life . secondly , the second sort of reasons , to shew that affections should be rightly ordered are taken from the consideration of the profit , and benefit of well-guided affections . for , . they rather serve as instruments of vertue , then foment vice : and as an occasion of victory , then a cause of foil . christ , in whom were no inordinate affections , had his soul heavy even unto death , mat. . . . the scriptures exhort us to love , fear , joy , &c. therefore it were blasphemous to say that these passions are absolutely evil . . if the motions of our wills be vertuous , being guided by gods word and prudence , if then the passions concurre with the will , vertuous actions are performed with much more ease and delight . quest. how may we know to what passions our soules are most enclined ? answ. by our company that we most delight in : like affecteth like ; meetings and manners for the most part sympathize together . by our thoughts and words : if we desire to be praised , or insinuate our own praise , it s a signe we are proud . &c. for the minde thinks , and the tongue will speak according to the passions of the heart . get a discreet friend to admonish us of our passions , when we erre from the paths of vertue : for self-love blinds us , and others may see that by us , which we cannot see by our selves . god somtimes suffers our enemies to discover , and upbraid us with our passions , whilest they pry into our actions more narrowlie then we our selves doe . long experience conduceth much to discover our inclinations of minde , as well as the temperature of our bodies . quest. by what degrees are the affections wrought on ? answ. by nine degrees : in the five first , a carnal man may have his affections wrought on , and in the last foure of them he cannot . as , when they are so far wrought on that the heart is enticed , and allured much by them . so the eloquent ministers at corinth wrought on the affections of the hearers that they flockt after them . paul durst not so preach , cor. . . when the affections are so wrought on , that the heart is somewhat touched therewith . thus god turned the affections of the israelites to saul , sam. . . as a needle touched with a loadstone , turnes it self to the north : so a wicked mans affections may be touched by the word . when affections are so wrought on , that the heart is somewhat bowed thereby : so david bowed the hearts of the men of judah , as of one man , sam. . . when they are so wrought on , that the heart is stollen away by them : thus absalom stole away the hearts of all israel , sam. . . when they are so far wrought on , that the heart is enflamed by them . thus cities of refuge were appointed , lest the avenger of blood pursue the slayer , whilest his heart was hot , i. e. whilest he was in a passion , deut. . . so saul had a great zeal to gods church , sam. . . jehu was zealous for god , kings . . when they are so far wrought on that the heart is quite overturned from what it was before . so lam. . . behold , ( oh lord ) for i am in distresse , my bowels are troubled , my heart is turned within me , &c. viz. with grief for their sins . when they are so far wrought on , that the heart is engaged for god. as a woman engageth her heart to him whom she will make her husband , jer. . . vvho is he that engageth his heart to approach unto me ? when they are so far wrought on that the heart is glued to a thing by them . so was davids , psalme . . i have stuck unto thy testimonies . when they are so far wrought on , that the heart is quite given up to the thing that it affects . thus solomon gave his heart to seek wisdome , eccl. . . no wicked man can have his affections thus wrought on , yet his affections may be raised a good way towards christ. for , . by the sparks of right reason , naturally implanted by god in the heart , he may so regulate his affections that he may be chaste , sober , kinde , liberal , just , patient , &c. and to observe the things contained in the law. . their knowledge by the word may raise up their affections exceedingly : knowledge may awe the heart with feare that it go not against its own knowledge : herod feared , mark . . and did many things . . god may quicken their knowledge and conscience , and tell them the horrour of their sins , which may raise up their affections many steps higher , to mourn and be sorry for their sins : as in ahab , kings . . he rent his clothes , fasted , and went softly . . they may have a deep sense and horrour for their estate : they may be afraid to be damned , and of gods judgements , which may make them weep , and sigh , and groan . so mal. . . they covered the altar of god with tears , with weeping , and crying out ; and yet were hypocrites . . self-love may winde up their affections yet higher : for when a man knows that he cannot be saved unlesse he doth thus and thus ; oh how affectionate may he be to do it that he may be saved . for , . he may be loth to commit sin : he may wish affectionately to leave it . he may use some means to leave it . as darius did to have deliveted daniel from the lions den , dan. . . and pilate to deliver christ. . he may vomit up his dear sins , and be sorry that other men should commit them . so micha confessed the silver that he had stolne , and profered to make restitution , and was troubled when he heard his mother curse and swear , judg. . . joab was vexed when david would number the people , chron. . . . he may be so set against sin , that money , favour , honours , &c. may not prevail with him to commit it , as in balaam , numb . . . . he may be forward in religion , and so strict in his wayes , that he may be persecuted for the truth-sake , and for christs sake , and may endure persecution a good while . . he may be ravished and enamoured with the joyes of the spirit . he may be in some extasies of spiritual joy , heb. . . he may taste the good word of god , and powers of the world to come . quest. vvhy may wicked mens affections be so far wrought on , and yet come short ? answ. because they are not kindly wrought on : the galatians affections were strongly wrought on when they would have pulled out their eyes for paul , but they were not kindly wrought on . it s only the love of god shed abroad in the heart that kindly affects us . they are not judiciously wrought on : they are wrought on in a fit , but not with judgement , the heart must first be wrought on , and the spirit moved before the affections can be judiciously wrought on . they are not wrought on regularly : he is affected with feare ; but it s with the feare of gods judgements , not of his goodnesse and mercy , as hos. . . the true israel of god are there said to feare the lord and his goodnesse . they are not wrought on universally : some affections are wrought on , but not all : some sins he grieves under , some he rejoyceth in : some commandments he delights in , other he dislikes . quest. how then shall we know whether we are rightly affected towards chrict or no ? answ. he that is truly affected with christ , grace , &c. affects nothing so much as them . a carnal man may be much affected with christ , but there is something that he affects more . he that affects grace aright , cannot but expresse it : he can as easily carry fire in his bosome , as conceal his grace : he will expresse it in his speeches , his actions , his calling , his company , &c. psal. . . he that affects it aright , if he be never so little interrupted , he is troubled : it s like the stopping of a water-course that causeth it to swell , &c. cam. . . tell him i am sick of love . he hath his conversation in heaven , whence all grace descends . a wicked man may be affected with grace in the bucket , and yet have no love to grace in the fountain : whereas the godly rejoyce in the lord , psal. . . as in the fountain of all grace . quest. but why should we be so careful to have our aff●ctions set right ? answ. hereby only we are in a capacity of being married to christ , who will have our affections before he will marry us . when a man goes a wooing for a wife , his care is to get her affections . he will never marry her , if he be wise , except he may have her affections . so if our affections be to the world , or the strumpet-like things of the world , christ cannot abide us : know ye not that the love of the world is enmity with god , james . . therefore the apostle commands us to mortifie inordinate affections , col. . . hereby only doth the soul set up favourites in her heart . those are the hearts favourites whom the heart most affects ; now if christ be not the hearts favourite , what a woful condition is that soul in ? if pleasures and vanities be in favour with thy heart , christ can have no command there , no further then thy lusts will give leave : when hadad was in favour with pharaoh , he married his wives sister to him , kings . . so if thou favourest the things of the world , thou weddest thy soul to them ; and what an infinite indignity is this to christ , when such base and sordid things should have those affections which belong to him ? hereby the soul is convertible and reconcileable to god : though a man be never so crosse and crooked , yet so long as there be affections in him , he may be won to god. though a man be violently set upon mischief , and an enemy to all grace , yet as long as there be affections in him , he is not implacable ; his affections may be wrought on by the word and spirit : therefore the apostle yokes these two together : without natural affections , implacable , rom. . . what a care then should we have of our affections , because thereby we are reconcileable to god ? it stands us upon infinitely to set our affections aright , because they are the hands of the soul , psal. . . he that hath clean hands , and a pure heart : i. e. he whose affections a●e clean , and heart pure : psal. . . i will wash my hands in innocency , &c. i. e. i will purge mine affections , and so pray , tim. . . lifting up pure hands , i. e. holy affections without wrath , &c. now what a sad thing is it that these hands should be put out of joynt ? as long as our affections are out of order , and set upon things below , we can never take hold of grace , or christ. when the devil takes a man prisoner , he bindes him hand and foot : he bindes up his heart and affections that he cannot weep , nor repent of his sins : he cannot rejoyce in grace nor goodnesse : he cannot delight in the word , &c. above all things therefore be sure that thy hands be loose , and thine affections at liberty to be set on heaven . they are also the handles of the soul : as we can take hold of nothing that is good , unlesse by our affections : so nothing can take hold of our hearts , but by our affections . thus the word first works upon the affections , and were it not for our affections the word could never catch hold of us . affections are the souls stomack : that which the soul affects , it fills and feeds the soul as meat doth the stomack : such then as our affections are , such is our food . we should not therefore feed our souls with vanity , trash and poison : every thing is trash besides christ ; yea , every thing is poison besides christ and his graces : if we set our affections on things below , we feed upon trash . the word is the milk and food of the soul , and therefore the apostle would have us set our affections , and feed upon that , pet. . . let us therefore ●et our affections upon the things which are above , which is the wholesome food of the soul. affections are the materials of grace : the main work of grace is the ruling of the affections aright : it takes them off from things on the earth , and lifts them up to things in heaven . so that when grace converts a man , it doth not take away the affections , but rules and rectifies them . it takes not away anger , but turnes it against sinne , and the dishonour of god. it takes not away cheerfulnesse , but makes us merry in gods service ; and to rejoyce in the lord. it takes not away sadnesse , but makes us mourn for our deadnesse , barrennesse , &c. gratia non tollit sed attollit naturam : it takes not away nature , but lifts it up . therefore saint paul calls our affections members , rom. . . because by them grace worketh . affections are arguments what we are : as our affections are , so are our soules . the goodnesse or vainnesse of our affections shew that we are godly , or ungodly men . affectus virum indicat . our affections , shew what we are . quest. how may it be proved that affections in themselves are not sinfull ? answ. because adam and eve had affections in innocency , who were created without sin . christ took our affections upon him , which if they were sinful he could not have done . he rejoyced , luke . . he sorrowed , mat. . . he was angry , mar. . . he desired , luke . . god commands us to be angry , eph. . . and to mourne , joel . . to feare , luke . . to be ashamed , jer. . . which if they were sinful in themselves , he could not do . yea , it s a great blessing that we have affections . for , . had we no affections , we should be like stocks and senselesse stones ; as is implied , lam. . . q. d. are you such blocks that ye are not at all affected with my sorrowes , therefore it s reckoned as a symptome of a desperately hardened heart , not to be affected with any thing . . were it not for affections nature would be idle and lazie : for they are as winde to the sailes of a ship , as wheels to a chariot : hence psal. . . i will run the way of thy commandments , when thou shalt enlarge my heart , i. e. my affections . though a mans reason tells him , that he is bound to repent , to be godly , to obey , &c. yet if he hath no affections thereto , he cannot move towards them . hence cant. . . draw me , viz. by the affections of love , and i will run after thee . affections are whetstones to good . hast thou love ? it s a whetstone to obedience . hast thou grief ? it s a whetstone to repentance . hast thou anger ? it s a whetstone to zeale , &c. . affections are good channels for grace to run in . art thou covetous and full of desires ? it s easier for thee to covet the better things . art thou cholerick ? it s a fit channel for thy zeal for gods glory to run in . art thou melancholy ? it s a fit channel for repentance to run in . art thou fearful ? it s a fit channel for the fear of god and his judgements to run in , &c. jeremy was of a sad constitution , and see what advantage he made of it . jer. . . oh that my head were waters , &c. quest. how are unmortified passions to be subdued ? answ. to bridle unlawful pleasures its good to accustome our selves to abstain from lawful : he shall not fall in things unlawful , that warily restrains himself somtimes in things lawful . as if a man be given to drunkennesse , he shall the easilier overcome it , if he abstain from strong drink when he might use it . if a man be prone to pride , its best for him not to go so fine as he might do . he that takes his liberty in all things that are lawful , will quickly be a slave to his lusts . hence cor. . . all things are lawful , but all things ●re not expedient , &c. fly the occasions which may incense the passions whereunto we are enclined : occasions and opportunities oft make thieves : the nazarite : to prevent drunkennesse must drink no wine , nor eat grapes or raisins , lest thereby they should be tempted to drink wine , numb . . . &c. when a vehement and rebellious motion assaults us , when we are almost yielding consent to it , then we should turne the force of our soul with our utmost endeavour to the contrary good : for as in warre , the valiantest souldiers are best tried in the greatest encounters ; so in the most vehement passions , the resolutest mindes are best proved . this ennobled josephs chastity : jobs patience : abrahams faith , &c. resist passions at the beginning principiis obsta , &c. cure the wound whilest its green : take physick before the disease be rooted . as he that will be rid of an ill guest , the worser that he entertaines him , the sooner he will be gone . to mortifie passions we must chasten the body : for he that pampers his body , feeds his enemy ; and he that feeds it with dainties , will finde it rebellious , cor. . . i keep under my body , and bring it into subjection , &c. he that would quell his passions whilest he pampers his body , is like him who would quench a fire by adding more fewel to it . we must arm our selves with a resolute vvill , and endeavour to attain to this perfect government of a mans self : from whence will follow a diligent exercise of mortification : and such a man will be daily importunate with god by prayer for grace , to overcome his rebellious nature , and resist tentations , &c. for which end we should consider , that the pleasure which our passions yield is short , wherefore its better for us to crosse them a while , and so winne a crown of glory , then to please them for a moment , and to be condemned to hell for ever . when passions are most vehement , humble thy self with shame and sorrow before god ; seek for succour from heaven : flie under the wings of christ : beat at m●rcies gate by the prayer of faith , and crave grace to overcome them . open thy sores to this good samaritane , and he will poure wine and oyle into them : and so thy passions will melt , and fall away as clouds before the sun. by serious meditation of the death and resurrection of christ , we must work our hearts into the similitude of him , that his vertues may be stamped upon our souls . the healing vertue of christs death applied to our hearts will heal our affections , and conform them to their first integrity . quest. how may affections be divided ? answ. into two kindes . first , some embrace their object , as love , joy , desire , &c. secondly , others shun and decline them , as hatred , fear , &c. quest. wherein consists the sanctified exercise of those affections that embrace , or prosecute their object . answ. in this , that they move to all good soundly , orderly , in fit season , and constantly at the command of a lively and well-rooted faith . quest. what reasons may move us to affect that that is good ? answ. by the law of nature imprinted in our hearts , like a lanthorn to direct us continually in the night of this miserable life . in a well-ordered common-wealth , vertuous men are exalted , therefore the desire of credit and reputation should quicken us unto vertue . the consideration of the decayes of our body , and the approach of death should move us to lead a vertuous life . by vertue we acquire peace , and tranquillity of minde , and a quiet and serene conscience . christ was nailed to the crosse to draw us to vertue ; he was crucified to kill sinne in us , and he rose again to quicken us to newnesse of life . the internal gifts of god , the armour of faith and charity , with other graces wrought in us by the holy ghost , are to fortifie us against vice , and to enable us to a vertuous life . all the good motions from god tend to perswade us to vertue , and to disswade us from vice . god therefore gives us so many teachers and preachers to keep us from sin , and to allure us to godlinesse . the scriptures were written , as letters of love from god , to invite us to vertue , and dehort us from vice . the sacraments ( those seales of the covenant ) were instituted for the spiritual refreshing , and watering of our soules , to the encrease of vertue in us . god in infinite mercy besides his word , hath given us the examples of godly and vertuous men , but especially of christ himself , to draw us to the imitation of their vertues . by vertue of the communion of saints , we enjoy the prayers of all the faithful , who continually beg this mercy for us . god , by his continual providence , doth watch over us for our good , to sustain our weaknesse , to raise us when we fall , to direct us when we erre , to succour us in our wants , to mitigate the tempests of tentations , and to moderate the waves of wicked occasions . vertue of it self , if neither reward had been promised , nor judgments threatned , because of her internal beauty , grace and excellency , might move us to love and follow her . remember the rare and precious promises that are made to those that follow after righteousnesse . quest. is it not mercenary to yield obedience to god upon hope of reward ? answ. no : for if the lord use such meanes and motives to quicken us in heavens way , it s not mercenary but lawful to make use of them for that end , so john . , . rom. . . heb. . . quest. wherein stands the sanctified exercise of those affections that flie from their object ? answ. in that they shun all evil soundly , orderly , and constantly , according to the direction of gods word . quest. what reasons may induce us to shun that which is evil ? answ. the remorse and pangs of conscience in the very act of sinning , may deter us from it . the infamy and disgrace which attends wickednesse : for no man can truly love a vicious man. all well-governed common-wealths appoint punishments for vices to root them out . by sin we deface gods image in us , and so are injurious not only to our selves , but to god , our father and king. vicious persons profane their bodies and soules , the temples of the holy ghost , whom they put forth of his just possession by their wickednesse . the dreadful judgments threatned in scripture , and inflicted for sin , should deter us from it : it cast adam out of paradise : drowned the old world ; cast the angels out of heaven , &c. but especially the bitter suffering of our crucified saviour in soul and body are the monuments of sin , and memorials of our wicked life . the extream wrong we offer to god by it , transgressing his law , perverting his order , injuring his infinite goodnesse , despising his majesty , and sh●wing our selves ungrateful for his love , should above all disswade us from sin . by vice our soules are spoiled of their riches , their most precious robes , and heavenly attire , are made the very dens of devils , and therefore we should avoid it . no day nor hour passeth , wherein appear not some silent sermons to perswade us to avoid sin , and follow goodnesse . as sicknesses , plagues , pains , diseases , &c. and death of others shew us what is the wages of sin . by sin we abuse gods mercies to his great dishonour : like ungrateful deb●ois who oppose their creditors with their own goods . by it we abuse our soules and bodies with all the powers and parts which we have received from god , by making them instruments of his dishonour . all creatures made by god for our use , exclaim against a vitious life : the sun gives light to works of light , and not of darknesse , &c. the exquisite and eternal torments of hell , and the losse of the beatifical vision should warne us to flie from sin , and pursue good . quest. but is it not servile to foregoe sinne for fear of punishment ? answ. the scripture commands the godly to fear him that is able to cast both soul and body into hell , mat. . ● . heb. . . and . . and . . feare of eternal wrath , as it makes men avoid sinne , may well stand with confident assurance of eternal happinesse , and final perseverance . quest. may the state of our soul be discerned by our affections ? answ. yea : we may know our estate to be good , by our embracing of good things , by our joy and delight in them , and by our wonderment at them : as , oh , how i love thy law ! psal. . . one day in thy courts , is better th●n a thousand elsewher● , psal. . . oh the depth of his mercy , rom. . . one thing have i desired of the lord , and i will desire it , &c. psal. . . when the soul stands in admiration of god and good things ; ready to welcom christ and heavenly things , and in comparison thereof to count all but dung , &c. a man is then in a good estate , when hearing of the excellency of heavenly things , he is exceedingly affected therewith , and gives them a room in his heart . it shewes our faith to be true : for where there is true faith , there is alwayes love , joy and delight in the things believed : and on the contrary , deadnesse in affections , discovers atheism and unbelief in the heart . quest ▪ how happens it then , that gods children sometimes , even when their judgements are convinced , yet finde their affections so flat , crying out : alas ! that i should believe such happinesse as heaven , such glory , and yet should have my affections no more stirred in me ? can i be a childe of god ? answ. sometimes the judgement may be convinced , and yet the affections not so quick , . because there may be some division at the same time , as some present crosse , or some present thing lawfully loved that may take up our affections at that time . gods children are sometimes deceived in judging of their affections , but when opposition comes , then they are discovered : as for want of stirring up the grace of god in themselves , or for want of good means : or by bodily indisposition their affections may seeme dull : but let religion be disgraced , or opposed any way , and then you shall finde that their affections are deeply rooted towards heavenly things : but they appeared not before , because there was no opposition . this is a certain rule , that a mans affections are as his perswasion is , and his perwasions as his ●ight is . as he hath a heavenly light , discovering heavenly things , so is his perswasion of a better state then the world can yeild : and answerable to his perswasion so is his soul raised up to delight in the best things . quest. what rules are to be observed for the better goverment of our affections . answ. they must be guided by the word of god : if they have not this rule to guid them , they will wander out of the right way : these are good servants but bad masters . they must not run till reason bid them goe . they are the feet of the soul , now the eye must guide the foot or else it will goe it knows not whither . hereby affections are directed to right objects , to love what should be loved , and to hate what should be hated : as christ directs . luke . , , . and so col. . . . pet. . . . john. . . affections misplaced are like members out of joynt which will one day cause paine . moderate affections , and keep them with in due bounds . proportion them to their objects in measure more or less according to the kinde and degree of good , or evill wherein they are to be ruled by judgement . grieve for the greatest evils most wherein god is dishonored , grieve for afflictions less which are less-evills . so for joy ; luk . . psa. . & . . quest. why should the affections be thus kept within their bounds . answ. because whilst affections are kept within bounds , they are kept in order , every affection keeps his place , like soldiers in their ranks : but when they break their bounds , they break their bancks like a swelling water . whilest they are kept within bounds they are kept in vse , ate helpful one to another , and obedient to reason , otherwise they hurt and devoure one another ; as excessive grief devoures joy . &c when they exceed they make themselves unuseful , and the man in whom they are , unfit either for the service of god , or man. yea they captivate reason , and draw us to doe things both contrary to judgment and conscience . whilest they are kept within bounds they are kept in credit and esteem : but it is their shame to fall into extreams : to be much affected with small , and triviall matters is great levity , to be little affected with great matters is stupidity . to have our affections deffective in spirituall things , and excessive in temporall argues an ill goverment of the soul ▪ we see the contrary . cant. . . . cor. . . exod , . . quest. how may these immoderate affections be prevented ? or cured ? answ. forsee by prudence such things before they come which may prove great provocations to our selves of joy , grief , anger , fear , &c. and set bounds to them in our resolutions before hand how much we will be affected with them when they com to pass , and noe more . set up a master affection in your hearts to rule all the rest , and keep them in awe , in order , and in measure , and let that be the holy fear of god ▪ that your hearts may not dare to love any creature overmuch , nor to grieve for any worldly loss too much . &c. and that because you fear god , who will reward and punish your affections as well as actions . when affections grow exorbitant , turne the streams of them into other chanels wherein they may flow without prejudice to your souls , as phisicians open a vein to divert the course of blood ! as when you are angry overmuch at persons , or things , turne it against sin &c. when one affection is predominate , set an other to check it , and tame it , as immoderate love by hatred of sin : excess in anger by shame and grief for it ; o● grief for temporalls by joy for spiritualls &c. command affections so as to have them at your beck to make them come and goe when you bid them . for prov . . he is better than he that takes a city . contrarily pro. . . hence cor ▪ , . . psa. . . to this end pray to god for stren●th : for to command our affections requires power as well as skill . eph. . . psa : . . the weaker the person is in his understanding and parts , the stronger are his passions : and as persons grow weak , their passions grow strong : the minde may out-reason affections , but strength must over-master them . purg affections from all sinfull mixtures that rhey may be full of themselves & empty of all things that are heterogeniall to them : as from mixtures of the flesh : as of spirituall , and carnall together : hence , pet. . . see that yee love one another with a pure heart &c. purge them from mixtures of self , as the people followed christ , not for himself but for the loaves . from mixtures of deceit : as of abundance of shew of affections , when there is little reality : as those hearers : ezek. . . hence : rom. . . let love be without ●ssimulation . from all mixtures of corruption : as your zeale from passions , and bitterness ; your anger from revenge : your joyes from levity &c. suit your affections to gods ordinances , and providences : to gods words , & works : to your conditions , and occasions : when the word threatens , tremble , when it speaks comfort , rejoyce . for this end god gives us variety of affections to answer the diversity of his dealings : contrary . luke . . &c. the administrations of gods providence call for suitable affections : as jsa . . . in that day did the lord god call to mourning : &c. yea we should suit our affections to the conditions of others rom. . . to weep with them that weep &c. so psa , . . . neh. . . psa. ▪ . we should mourne for the sins of the times ezek. . jsa . . . yea they should be suitable in degree : great sins , or calamities call for great sorrow : great salvations for great joy &c. for which end . we must sanctifie god in our hearts , and make him our feare , joy , hope &c. to be affected contrary to our condition , or gods dispensations makes a discord in gods ears , and pulls downe judgement . isa. . . . . amos . . &c. . to be affected with things as god would haue us , is a means to make that good use of them god intends us by them . mingle affections , not onely to allay , and moderate them , but to corroborate and make them mutually helpfull one to another : so with joy for your own prosperity , mingle grief for others adversity ; joy not allayed with sorrow is madness : with grief for afflictions mingle joy for comforts : with fear of evil , mingle hope in god : with love to the persons of others mingle hatred of their vices , and that , because , this will keep the heart whole , and entire , and prevent heart divisions , when the affections goe hand in hand , and flow together in one chanell . . it will the better vnite their forces , and make them more strong : what is spoken of persons , is true of affections : eccles. . . &c. two are better then one , &c. seventhly , spiritualize affections ▪ as . sorrow for affliction into sorrow for sin ; turn worldly sorow into godly sorrow . so your delight in the creatures to promote your joy in the lord , and in communion with christ , and in holy duties : your hopes of favours from men to raise expectation of spiritual blessing from god : your fear of man into an awfull dread of god , isa. . . eighthly , root and encrease good affections in you , as eph. . . and that . because , when they are rooted in the heart they will be durable , and mould us into their likenesse : else they will be but flashes , and bear no fruit , as r●v . . . gal. . . john . . . cherish holy affections , and blow them up from a smoke to a flame , by the bellowes of prayer , and fewel of the word , thes. . , . ninthly , distinguish affections , and act them . . distinguish them by the objects about which they converse , and by the roots from whence they grow , and by the heads to which they rise . . the objects about which affections are conversant , are either good or evil , as apprehended so by the understanding : as when the understanding apprehends a thing to be good , the affections embrace it with love , cant. . , , . and this good is either present , and then we rejoyce in it : or absent , and then we desire it ; if it be improbable to be attained , then we fear ; if impossible , then we despair : if obstructed , it stirres up anger . if the evil be future , we fear it , &c. . the roots from whence the affections grow , are love or hatred . all the affections which arise from the apprehension of good grow from love : as desire is love in motion : the continual sallies of love : delight is love acquiescing in the possession of it ; fear is love in awe of the beloved : hope is love in expectation : zeal is love in a flame . all the affections which arise from the apprehension of evil , grow from hatred . . the heads to which they arise , and are referred : thus all the affections which are conversant about good , have some delight in them , as love , desire , hope . all that are conversant about evil have some grief mingled with them : as hatred , fear , repentance , anger . . act them according to the nature of them . for , affections are the first principles , or movers of actions , and action is the end or proper work of affections . to act affections consider why god hath placed them in the soul , and act them accordingly : concerning which see each particular affection under their proper heads . tenthly , try affections whether they be true or false , real or counterfeit ; and that . by their properties . . are they set upon right objects ? as to love , desire , delight in , and hope for god and good only . to hate , feare , flie , and mourn for , and be angry with that which is evil . . are they sincere for their acts and ends ? are their acts real or feigned ? as mar. . . john . . do you hate and mourn for sin really ? do ye prefer god and his glory before self ? do ye prefer publick good before private ? . are they sincere for their ends ? do we affect goodnesse for goodnesse-sake ? and god , his word , servants , &c. for the goodnesse that is in them ? do we hate evil for evils sake ? do we affect spiritual things for spiritual ends ? do we desire gifts and graces to glorifie god , subdue corruptions , & c ? . are they moderate ? do you keep them within bounds ? are you fearful of exceeding in them ? . are they seasonable for time and occasion ? then they are good fruit , psal. . . unseasonable affections are like snow in summer , or raine in harvest . . are they constant in their course ? not sudden flashes , or fleeting motions , stirred up by fits , or upon extraordinary occasions , but the constant pulls of our soul. . are they unchangeable and invincible in their bent ? can nothing take of our affections for god and goodnesse ? our hatred and mourning for sin ? our delight in gods ordinances , and duties ? &c. unchangeable love is true love : such is gods to us : and invincible hatred against sin is right hatred , john . . jer. . . . try them by their effects ? first , do they draw us nearer to god , christ , heaven , to walk with him , and wait on him for grace and strength ? do they further our communion with god , and conformity to him . secondly , do your affections prepare you to holy duties , put you forward to them , in them , and further your obedience as the wheeles and sailes of your soul ? thirdly , do they help you in eschewing and overcoming evil , as well as in the obtaining good ? do they turne you from , and set you against evil , so that you dare not sin , because you hate it , and feare god ? but on the contrary , if your affections , . disturb reason and hinder it , or cause you to call good evil , or evil good , or to stand in defence of evil , as jonah did of his passion , jonah . . i do well to be angry , &c. . draw you away from god to go a whoring after vanity . . if they indispose you to duties , take off your edge to them , or put you out of frame for them , as exod. . . pet. . . . if they disquiet your souls , trouble and unsettle them , and cause a tempest in them , as grief did in david , psal. . . so act. . . gen. . . . if they put the body into a languishing condition , as amons love , or lust rather did him , sam. . . . if your affections misguide tongue , or hand , as passion did moses tongue , psal. . . jeroboams hand , kings . . they are not right . quest. why should we try our affections ? answ. first , because they are the pulse of the soul , and by the temper of them the state of the soul may be discerned . secondly , because there is much deceit in them : for a great part of the hearts deceitfulnesse , lies in the cheats of the affections . quest. why should we so diligently govern our affections ? answ. first , because such as the affections are , such is the man : good affections are good treasure hid in the heart , which makes the owner a good man. god accounts a man according to his affections , and describes him by them as he did job , ch . . . and so ps. . . deut. . . secondly , god accepts our persons and services according to our affections : as abrahams willingnesse to sacrifice isaac , gen. . , . and davids to build him an house , king. . . sam. . . for cor. . . it is accepted if there be a willing minde , &c. cor. . . so eph. . , . col. . ● , . yea , god is much taken with his peoples affections , cor. . . cant. . . thirdly , affections are the root of spiritual worship in us , and of our communion with god therein : they make ordinances profitable and comfortable to us , luke . . mal. . . deut. . . act. . . isa. . . jam. . . eph. . . mal. . . thly , affections make the life either comfortable or miserable . what comfort and solace of life lies in love , joy , desire , hope , &c. and how much discomfort in feare , grief , anger , hatred , envie , & c ? the greatest troubles that ever befel many , were procured by their own disordered passions . so tim. . , . tim. . . to . john . . the best men are subject to discover humane infirmities in their affections , as moses , psal. . . iob , ch . . . david , sam. ● . . abraham , gen. . , . peter , mat. . , . paul and barnabas , act. . . elias , kings . . affections make us convertible to god , marriageable to christ , pliable to relations , and tractable to good or evil . . convertible to god : for in the conversion of sinners he works upon their affections , to draw and gain them to himself , as acts . . and . , . . marriageable to christ : for christ wooes our affections , when he would marry us to himself , by heart-charming compellations and arguments , cant. . . . pliable to relations : for relations are founded in affections : as love is the glue that makes man and wife cleave each to other , eph. . . so of parents and children , masters and servants . so of friends , sam. . . . tractable , either to good or evil , to truth or errour . hence . satan to draw men from the truth and ordinances , labours to bring them into distaste of their ministers . . to draw them into errour , he labours to bring the broachers and teachers of errours into favour with their hearers , eph. . . . to draw men to sin he bewitches their affections , and by them blindes and corrupts their judgement , as he did eves , gen. . , . see mr. fenner . ball. r●yner . of the government of affections . quest. whether may the strength of grace consist with the want of those strong affections , which christians have found in their first conversion ? answ. for answer hereunto these three things are to be considered . first , when a man may be said to lose his first affections ? secondly , in what cases a strong christian may be said to want strong affections ? thirdly , whence it is that they which have strong grace may yet want such strong affections as they had at their first conversion ? for the first , affections are fitly compared to the pulses of the soul , by which judgement may be given of the state and temper of the soul ; and that we may know when our affections beat low and are decayed , we may judge thereof by these signes . . when we have not such quick desires after duties . mostly a christian at his first conversion , is so earnest and eager after holy duties , that he will scarce allow himself time for the duties of his particular calling . yea , many times they tire themselves in hearing , reading , meditation , &c. but afterwards this heat abates , and they pray lesse , hear seldomer , &c. which usually proceeds from their multitude of worldly occasions . . affections may be judged to be decayed , when men want those soul-ravishing joyes which formerly they have had : which being abated , their affections also are abated . . affections are decayed , when sensible profiting by ordinances is abated , indeed , a man may profit by ordinances , and yet not be sensible of his profiting . he may grow at the root in solidity of grace , though it may not shoot up so much in blossome of affections . quest. for the second , in what cases may strong christians want strong affections ? answ. first , if they have lesse sin in duties , though they have lesse affections : young converts have oft-times much affections in holy duties , but withal much corruption : they are subject to rashnesse , and precipitancie in their prayers , to be proud of their graces , and to be too apt to have ca●nal dependance upon their duties ; but old experienced christians , as they have oft lesse affection , so they have lesse sin in holy duties , and exercise more grace in them . so after duties , a weak christian is apt to indulge his corruptions , thinking that he hath made a compensation for his sins by his duties ; but an experienced grown christian , though he be not so affectionate in duty , yet he is careful afterwards not to spoil all by sin . secondly , a strong christian may want strong affections , in case that he hath strength of judgement to recompence the want thereof . young trees are more sappy , but old trees are more solid . hence paul prays for the philippians , not only that their love might abound , but that their judgment might abound also , phil. . . though old experienced christians have not so much affection ; yet they have more solidity and clearnesse of judgment , more experimental knowledge in the profound mysteries of the gospel , and more distinct apprehension of the deep things of christ ; whereas affection without knowledge will be but rashnesse , yet such have a promise made unto them , isa. . . the heart of the rash shall understand knowledge , &c. tbirdly , a strong christian may want strong affections , in case it proceed from a natural temper , and not from a sinful carelesse distemper . some are naturally of a soft and tender disposition , and these are naturally more affectionate : and of this temper are most women . others are naturally more bound up in their affections , and are of a more reserved temper , who naturally shew no great affections , neither of joy nor sorrow . at christs death they that expressed most affections were women , luke . . some mens temper is like ice that easily thawes ; others are like iron , and it must be a hot fire that will melt them down ; but the lesse affectionate , are the more judicious . fourthly , in case of sicknesse ▪ old age , and bodily weaknesse , he that hath strength of grace , may yet want strength of affection : as the ebbing and flowing of the sea depends upon the motion and influence of the moon ; so our affections do ebbe and flow much what , as the strength or weaknesse of the body hath an influence upon them . quest. whence is it that they that hav● strength of grace , may yet want those strong affections which they had at their first conversion . answ. first , because at first conversion , grace was but particularly employed , which afterwards is more diffused , and generaly employed . when much water runs in one channel , it makes the stream to run the stronger : but when there are many rivulets cut out , though there be as much or more water , yet there is not the same strength of the stream ; so it is at our first conversion , then all our affections made up but one stream , and therefore seemed the stronger . a new convert hath not so many duties to perform as a grown christian , because he doth not know so many . it may be at first , all his affections run out to pray , to heare , to reade , and whilest all the affections run in this one channel , they seem to be very strong : whereas a grown christian hath , besides these , many particular duties of his calling , and relations to follow , and therefore it s no marvel though his affections seem weaker . secondly , this is from the newnesse of the condition . naturally we are much affected with new things ; as a man that hath been many years in a dark dungeon , when he is suddenly brought into the light , is much affected with it . this is the state of our souls at our first conversion ; we are then brought from darknesse to light , and from the power of satan unto god. pet. . . by the grace of conversion , god brings us out of darknesse into his marvellous light : and because it s so marvellous , therefore it doth so much affect . our change at conversion is very great : we become new men , and we are so affected therewith , that we are ( as it were ) astonished therewith . yet in this case we must distinguish between solid affections , and transient passions , which weare off presently , and vanish suddenly . the affections of some christians , especially of young ones , are like colours which are not in grain , they will soon fade . it is with a new convert , as with a man going to execution ; whilest he is upon the ladder a pardon is unexpectedly brought , how will he be transported with joy ? he will even leap for joy , yet afterwards this torrent of his joy may he abated , though his life be as dear to him as ever . so when a soul hath been brought by the law to a sight of its lost condition , when the gospel proclaimes a pardon , and the spirit of god hath set on the comfort of that pardon upon the heart , oh what ravishments hath that soul fot the present ! which perhaps he shall not long retain : the violence of his joy is abated , but the solidity of it remains . a third reason may be taken from gods indulgence to young converts , who usually gives in comfort according to the necessities of his people : it s with god our heavenly father , as its with natural parents , they are most tender over their new-born children . the father of the prodigal , did not only receive him mercifully , but bountifully too ; he gave him more then was for necessity : he gave him not only shooes , but a ring ; not only cloaths , but the best robe : not only bread , but the fatted calfe , and musick at this feast , and all this was for his newly converted and repenting son : he did not entertain him so every day after . at our first conversion god expresses much bounty and indulgence to us , and afterwards , though we have the same love from god , and the same love to god , yet the expressions may not be the same now , as formerly they were . quest. what must we do when we finde that we have lost our first affections ? answ. first , labour to be sensible of , and humbled for those decays . a decayed condition is an uncomfortable condition : though thy grace may carry thee to heaven ; yet by thy decayes , thou wilt live uncomfortably on earth . secondly , labour to get those decayes repaired . if thou hast lost thy first love , repent and do thy first works , rev. . , . thirdly , make up the want of former affections in solidity of knowledge and judgment : and if the candle give not so great a blaze , let it give a more clear and constant light . fourthly , labour to keep up the first vigour of your affections . for , . remember that you may lose that in a short time , which you may be long in recovering . a man , by one weeks sicknesse , may lose more strength then he can recover in a moneth . a wound may be soon made , but is not so soon cured . so it s far easier to lose our holy affections , then it is to recover them . . labour to keep up your holy affections ; for the truth of grace is more discerned by our affections , then by our actions . it s easier to dissemble acts of grace , then gracious affections . a painter may paint the colour , but not the heat of the fire . . it s very hard to retain the first vigour of our affections , therefore we should take the more paines about it . flushing of spiritual joy is like the sea , wherein the tide doth not flow so high , but the ebbe falls as low : bernard speaking of them , saith , rara bona , brevis mora , they come seldom , and stay but a short time : as the fall follows the spring : and one day is clear , and another cloudy ; so it is with the best christian , his affections are not always at the same pitch : yet it should be our endeavour to maintain in our souls our first vigorous affections in , and towards the wayes of god. mr. love of grace . chap. vii . questions , and cases of conscience about afflictions quest. what is affliction ? answ. any trouble , grief , or evil whatsoever , that happeneth either to soul or body , name , goods , or estate , for correction of sin , or for trial , as it doth to the godly : or for punishment and vengeance , as it doth to the wicked , rom. . . quest. why doth god suffer his children to be distressed and afflicted ? answ. he respects himself therein : for first , god gaines glory many wayes by it ; as first his power is seen in their distresses , his love , goodnesse , truth , &c. then the saints can say with job , mine eyes have seen thee , job . . secondly , not only present power and mercy is then seen , but former : we see what power was used in preventing misery , what mercy in giving comfort . thirdly , then god shall have their custome and company . children that care not for their parents in prosperity , will flie to them in adversity . he aimes at his peoples good therein : for . whilest they are spectators , they lay about them in getting and exercising of grace . others deep sorrows make us see how needful it is to get much faith , patience , scriptures , &c. in readinesse . . they stir up to prayers , mercies , &c. as when peter was in prison , they thought it high time to pray , acts . . . when themselves be afflicted , they help themselves by the afflictions of others ; such suffered this affliction , and god loves them , why not me also ? such cried , and sped well , why may not i ? psal. . , . god aimes at the parties good in great distresses : hereby they are tried , humbled , have experience of their frailties and graces . we know little of our selves till much distressed , neither what our weaknesse , nor what our strength in christ is : how poor our selves , no● how great our god is . . hereby they are brought to receive often sentence of misery , death , hell in themselves ; and its good to taste these things before we feel any of them : it will empty a man of himself , and make him trust in the living god. it will learn him those three lessons of christianity , mentioned by paul , phil. . . to worship god spiritually , to make christ his joy , and to lay down all confidence in the flesh . . hereby they are made helpful to all , for . we cannot pity others till experience hath taught us . . we will not be serviceable till affliction hath humbled and broken us . . we know not how to comfort others till our selves have been wounded and healed : but when we have learned by experience , we can make our plaister serve another man , and comfort him in the same affliction with the same consolation , cor. . . see dr. harris's davids comfort , p. . quest. why doth god suffer holy men to be afflicted ? answ. saint chrysostome hath set down eight reasons , to which more may be added . first , because otherwise they would grow proud of their gifts and graces . secondly , lest others should over-value them , and account them gods rather then men . thirdly , that gods power might the better appear in their weaknesse . fourthly , that their patience might be manifested , and made exemplary , as in job . fifthly , to minde and assure us of the resurrection . for if man suffer not any that hath taken paines for him to go away unrewarded : much lesse will god suffer such as have endured so much for him , to go away uncrowned , rom. . . sixthly , for the consolation of others , when they see that all things fall alike to all . seventhly , that we may the better imitate them in their vertues , when by their sufferings we see that they were partakers of the same nature with our selves . eighthly , that we may be enabled to judge aright who are indeed happy , and who are truly calamitous and miserable . ninthly , for the clearing of his own justice , as in david . tenthly , for purging out corruption by the rod of correction . eleventhly , to wean them from the world by embittering it to them ; as in the prodigal . twelfthly , to prevent sinne by hedging up the way with thornes , hosea . . thirteenthly , to make them flie to god , as the childe to the mother when it s frighted . see stock on mal. ch . . p. . quest. but what shall we say to extraordinary afflictions ? answ. they are no good proofs of a bad person or condition , as in job , &c. obj. but would god so afflict me if i were his childe ? answ. so ? how so ? obj. i am crossed in a childe as never man was : so ungrateful : so unnatural ? answ. yea , except david : eli ▪ and yet they were beloved . obj. oh , but i have such a beast to my husband as never woman had ? answ. yea , abigail . obj. oh , but my estate is so broken , that i am worth nothing ? answ. so was davids at ziklag : so naomies , and yet beloved . obj. oh , but i have sold all , and now want bread ? answ. so did the widow of sarepta , kings . . so neh. . . &c. and lam. . , . obj. oh , but my body is smitten too ? answ. so was davids : psal. . . and jobs : and yet beloved . ob. but i am disabled from all service : i can neither pray , nor read , nor heare , nor live , nor die . answ. so the saints , ps. . . &c. the church in isay , and yet beloved . ob. oh , but my spirit is wounded . i am scorched with hell-flames in my conscience . answ. so job , and david , and yet beloved . ob. oh , but i am torn in pieces with hellish blasphemous tentations ? answ. christ had such offered from satan , and yet beloved . ob. oh , but i am haunted with lusts : now impure lusts : then covetous , revengful lusts , &c. answ. so was paul , rom. . . &c. gal : . . yet beloved . resolve therefore that neither things present , nor things to come , shall be able to seperate us from the love of god , in christ. for no affliction forfeits our title . ob. oh , but mine be sins , passions , tentations ? answ. let them be what they will. if they be afflictions to us : if they tire , wound ; and make us cry to god , as jehosaphat did , when they pursue us , they weaken not our title . ob. oh , but the smart of them may cause that without the hatred of sin ! they may make us weary because painful not sinfull ! answ. . they may : but these two are not well opposed : painfulness comes after from the sinfulness : were they not sinful you could brook them well enough , for their pleasure and prosperity . secondly , if opposed ; know the pains in hippocrites only follows sin committed , whereas thou arr distressed before hand , and art afraid to commit sin , and cryest as paul , rom : : . who shall deliver me from this body of death . thirdly , only great sins are painefull , if nothing but pain be heeded , whereas thou art ●roubled with the first motions ; with the whole body of sin . fourthly , sin is onely painful to the unsanctified , whereas thou art as much troubled for want of faith , love , humility , thankfulness , as for the overflowing of sin . fifthly , paine makes an hyppocrite houle , but not to god , at least in the first place . but sin drives a davia , first to god , then to men : it ends in prayer , not in fretting , dispaire &c. and is it thus with thee ? either thou must condemne david , or confess that a man may be crossed in wife , childe , house , goods , friends , kinsmen , all at once : nay , hazarded in his life , tempted in his soul , troubled in his conscience , yea plunged into a sea of miseries , and yet be dear to , and beloved of god. dr. harris . quest. what other reasons may be rendered why gods children are exercised with grievous crosses ? answ. because they are so beset with corruption , and therefore must be purged . for first , gods children will sometimes venture on noisom meats , and hurtfull poison ; they will feed on grosser sins ; they will drink in the puddle of iniquity , and when the child hath so done what should the father doe ? if david will lie , and commit adultery , and murther the innocent , what can god do less ( unless he would have him spoiled ) then scourge him throughly , when he will be walking so near hells-mouth , then take him by the heels , and make him believe that he will throw him in . it s bettet he should lose his sin them god his childe . secondly , if they fall not to deadly poison , yet will they surfet of lawful meats ; and pleasures unlawfully : so childish we are that we cannot be turned lose to delights , and keep a meane : we cannot have prosperity but we abuse it , swell , brag , snuff , look over our brethren , and forget our selves ; it was so with david , psa. . . . hezekiah , jsa . . . thirdly , god hath but need to dyet the best of us sometimes , we are so lazie when we are full , as men after a feast : we follow our calling as if we would drop a sleep : we performe exercises of religion as children say their lessons , minding every thing rather then that in hand : we come to gods ordinances as fed wantons to a feast : nothing pleaseth unless it be some cickshaw , or new invention , though the worst dish upon the table ; so one trick of wit doth more affect , then twenty gracious sentences . it stands the lord therefore upon if he will provide for his harvest , and our good , to take some pains with us , lest he faile of his vintage whilest we want dressing . fourthly , crosses had need to come , and to come thick , and to come in strength to the strongest of us , because in the best there be many , and strong corruptions . oh the pride , the pride , the unbelief , the ignorances , the self-love that lodges in the purest soul ! so that the child would be spilt , if the rod were spared . fifthly , as god lays many crosses on us , so we may thank our selves for many too , not only because we deserve them , but in that we work them out of our own bowels : for many we draw upon our selves by riot , idleness , rage &c. and others , though heavy enough , we make more heavy through our own folly , whilst we rake into our wounds , looking no higher : and what with unbeleife , and impatience , we double the cross on our selves ; when god afflicts us in measure , we make our crosses beyond measure , because we keep no meane in mourning ; yea we provoke our father to give us the more for our muttering and strugling . dr. harris . p. . now that god hath his great day for afflicting his owne people appeares by these texts . jsa . . . jer. . . and the reasons are , first , because there he doth more especially love , and therefore he will assuredly visit as occasion is justly offered for his so doing . amos . . you only have i known of all the families of the earth : therefore i will punish you , for all your iniquities . so jer. . . pet : . . secondly , there god more especially hates : as he loves their persons , so he hates their sins , yea by how much the more he loves their persons , by so much the more , we may in a qualified sence say , that he hates their sins , as being the only enemies of the eternal welfare of their soules , and therefore though he corrects them in measure , yet he will not suffer them to goe altogether unpunished . jer. . . thirdly , god is very tender , and jealous of his owne honour , it being to him as the apple of his eye , the richest jewell in his cabinet : but the transgressions of his own people asperse him with dishonour , rom. . . through breaking the law they dishonor god : yea their sins in some respect are greater then the sins of others , being committed against greater light , sweeter motions of the spirit , lowder cries of conscience , richer means of grace , more frequent purposes , promises , and vows of better obedience : and god hath said that such as honour him he will honour , and such as despise him shall be lightly esteemed , sam. . . fourthly , god hath still at hand a whole world of executioners , even all creatures who are ready to run at his command , psa. . . and therefore when the day of visiting his people comes , he cannot want either accusers , or executioners . see conants parlament sermon . fifthly , there is some thing of adams filth even in the purest , which must be washed out with these waters of marah . jsa . . . and afflictions puts them upon judging themselves , that they be not judged by god , cor. . . . sixthly , affliction is sometimes intended for the prevention of sin . men are apt to offend in prosperity , iob. . . psa. . . . cor. . . seventhly , troubles drive men to god : as sickness , lameness , blindness , &c. brought many to christ who otherwise had never sought after him . eighthly , god : by these trieth the spirits of men , as he led israel years in the wildernesse to prove them , deut. . . so rom. . . . prov. . . ninthly graces are much exercised by afflictions , hence one said , qui nescit●are are discat navigare : he that knows not how to pray let him go to sea , and as afflictions abound , so grace where it is once wrought abounds . tenthly , god intends to work glory to himself : thereby for first , he justifies the power of his grace thereby against the slanderous accusations of satan , who accuses our service to be mercenary , as he did jobs , job . . . , , , , but he found him the same upon the dunghill as when he was cloathed in scarlet . secondly , saints are added to the church daily , and so great honor brought to god by the examples of the patient sufferin● of gods people , jam. . p●t . . . . when the people saw the constancy of cipryan in his marty●dome , they cryed out , let us also with our holy pastor die . moriamur simul cum sancto episcopo . & j●stin martyr testifies of himself : that having been trayned up in the school of pl●to , he was converted to christianity by seeing the patience of the christians in their martyrdome . sanguis martyrum semen ecclesia : the blood of martyrs is the seed of the church . thirdly , god shews then the glory of his power in drawing them out when they are sunke deep in sorrow . he casts them into extremities , that he might save them out of such doubtfull dangers . as with the blind man john . . and lazarus whom he suffered to lie four days dead iohn . . so exod. . god also turneth the crosses of his people into crowns , and so their afflictions make for their further glory . for first , the readiest way to heaven is by weeping cross. christ who came from the noe could finde noe other way thither againe luke , . . so acts . . heb. . . . luke . . his fatherly correction keeps off the severity of his judgements , fits thee for mercy , and so fo● heaven too . secondly , as they are a way to glory , so they work a proportionable reward of glory , q●o plus tormenti tanto plus erit gloria , . . cor. . . rom. . . see dr. 〈◊〉 . parlament sermon . so then thou mayst be assured if thou beest a son , thy heavenly father will correct thee yet for thy comfort remember that , first , he never doth it till there be need . . pet. . secondly , in wisdom , heb. . . . thirdly , in measure jsa . . . & . . &c. jer. . . . cor. . . fourthly , in love and tenderness , prov. . . heb. . . . rev. . . isa. . . . . psal. : , , . hos. . fifthly , for a moment only psal. . . & . . & . . isa : : . & . . . & . . jer. . . mich. . . sixthly , to try thee what dross of corruption , and what found mettal is in thee deut. . . psal : . . prov. . . .. pet. . . . jam. . . & seaventhly , to purg out sin . jsa . . and . . prov. . . psa : . . eighthly , to refine and make the virtues of christ more stirring in thee dan. . . and . . zach. . . . pet. . . . to refine and make the vertues of christ more shining in this , dan. . . and . . zach. . . pet. . , . ninthly , to stir up , quicken and encrease all saving graces in thy soul , john . . rom. . . , . isa. . . ja● . . , . and amongst all the rest , faith alwayes become most famous by afflictions , as heb. . tenthly , to make thee blessed , job . . jam. . . and . . psal. . . eleventhly , to save thee , cor. . ● . cor. . . twelfthly , he will ever be with thee in trouble , isa. . , . and . . psal. . . thirteenthly , he will deliver thee , job . , . psal. . , , . and . . and . . fourteenthly , nay , never was goldsmith more curious to watch the very first season when his gold was throughly refined , and fitted for use , that he may take it out of the furnace : then our gracious god waits with an holy longing , that he may have mercy upon thee , and deliver thee , isa. . . see boltons preparation to death , p. . fifteenthly , by afflictions we are made conformable to our head christ. sixteenthly , we cannot bear pro●perity . it is as strong waters to a weak stomack . it makes us forget god , and the vanity of all earthly things , and our selves , and our own mortality , and to forget others what respect is due to them . hence david confesseth , psal. . . in very faithfulnesse thou hast corrected me . quest. what designe hath god in afflicting his children ? answ. to teach them to know him and to trust in him , and to know themselves : it s a true ●aying of luther , schola crucis est schola lucis , the house of correction , is the school of instruction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his rods when sanctified are powerful sermons to teach us . . to know god : and this is life eternal to know him , john . . it s said of manasseh , chron. . . then he knew that the lord was god : affliction teacheth us not only to know god in his power , anger , hatred of sinne , but also in his goodness and mercy . for god doth so sweeten the bitter cup of affliction , that a child of god doth often taste more of gods love in one moneths affliction , then in many years of prosperity , cor. . , . and . . affliction also teaches us to know god experimentally , and affectionatively : so to know him , as to love and feare him , and to flie to him as to our rock and hiding place in the day of distresse , cant. . , , , . by night , i. e. in the time of divine desertion , &c. . not only to know god , but to trust in him also , cor. . . . to know our selves also : when the prodigal was in adversity he came to himself , luke . . they teach us to know that we are but men , psal. . . yea , but frail men , ezek. . . and that god can crush us as easily as we do moths : which will make us to stand in awe of god , and to study to serve and please him . secondly , gods aim in affliction is to keep us from sin . so cor. . . or when we have sinned , to bring us to repentance for it , and from it . for . they open the eyes to see sin , as gen. . . oculos quos culpa claudit , poena aperit . . they open the eares to discipline , as deut. . . for jer. . . . they open the mouth to confesse sin , judg. . . . they command us to depart from iniquity , iob . , , . they are gods furnaces to purge our drosse : gods files to pare off our spiritual rust : gods fanns to winnow out our chaffe , dan , . . and . . thirdly , gods end is also to make us holy and righteous , isa. . . hebr. . . fourthly , to make the world bitter to them , and christ sweet . for prov. . . fifthly , to prove their graces , rev. . . deut. . . . the truth and sincerity of them . hence he loaded job with afflictions : and the strength of our graces ; for it requires a strong faith to endure great afflictions . . to emprove our graces : for as the palme-tree , the more it s pressed , the hi● her it grows , so do the graces of gods people . sixthly , it is to put an edge upon their prayers , and all their other holy services . . upon prayer : what a fervent prayer did manasses make when he was in fetters in the dungeon , chron. . , , . when saint paul was struck off his horse ▪ and smitten with blindnesse , then he prayed to the purpose , acts . . so isa. . . . upon preaching . prosperity glutteth the spiritual appetite , adversity whets it . . upon the sacrament . how sweet is the sacrament to a true saint , after a long and great sicknesse . . it makes god and his word precious . if god set our corne-fields on fire , as absalom did ioabs , then we come running to him : and how sweet is a scripture-promise to a childe of god in his distresse , hos. . ult . quest. what considerations may chear up our hearts in the time of affliction ? answ. first , that god never afflicts his people , but out of pure necessity , pet. . . as a tender father never corrects his children , but when he is forced to it , lam. . . isa. . . it s sin that puts thunderbolts into gods hand . god never scourgeth us , but it is with a whip made of our own sinnes , prov. . . rom. . . hence isa. . . it s his strange work . secondly , he doth it out of his true and real love , heb. . , , . obj. do not divine afflictions proceed from anger ? was not god angry with moses for speaking unadvisedly , psal. . . and with david for adultery ? answ. this anger was a fatherly anger rooted in love . it was not ira quae reprobat , but ira quae purgat : it was not ira hostilis , & exterminativa , but ira paterna , & medicinalis . as it s sometimes a great punishment for god not to punish , isa. . . hosea . . so it s a great mercy sometimes for god to withdraw his mercy . thirdly , afflictions are a part of divine predestination : that god that hath elected us to salvation , hath also elected us to afflictions , thes. . , , . rom. . . fourthly , they are part of that gracious covenant which god hath made with his people , psal. . . &c. in which text three things are observable . . a supposition of sin ? if his children forsake my law , &c. for it is alwayes the cause sine qua non , the cause without which god would never chastise us , and mostlie it s the cause for which he chastiseth . . a gracious promise , then will i visit their transgressions with the rod , and their iniquiry with stripes . . a merciful qualification , nevertheless , my loving kindnesse will i not take from him , nor suffer my faithfulnesse to faile , &c. so psal. . . fifthly , consider that afflictions are part of the saints blessednesse , iob . . behold , happy is the man whom god correcteth , &c. afflictions when sanctified are instructions , and so are evidences that we are in a blessed condition , psal. . . job , when upon the dunghil , wonders why god should so set his heart upon him , as to visit him every morning , and try him every moment , job . , . lazarus full of sores , and in his rags , was happier then dives in his robes : p●ilpot in his colehouse , then bonner in his palace . sixthly , consider the gracious ends , and designes that god hath in afflicting his children , mentioned before . seventhly , the sweet and precious promises that he hath made to them , to comfort and support them in the day of their affliction . ●i●●hly that all afflictions shall at last work for their good , rom. . . god beats his children as we do our cloathes in the sunne , only to beat our dust and mo●hes : god puts them into the furnace , not to hurt , but to untie the bonds of their sins , as d●u . ● . . god will either deliver them out of afflictions , or send them to heaven by them . quest. what else may comfort us in the times of affliction ? answ. first , consider that by afflictions we are conformed to the image of ch●ist , rom. . . secondly , that christ himself suffers with us , nay , suffers in us . act● . . christ bein● the head of that mystical body , whereof we are members . thirdly , he will 〈◊〉 then us with his grace , that we shall be able to say with the apostle , phil. . . i can do all things , ( yea , and suffer all things too ) through christ tha● s●●●●g●neth me . fourthly , christ will sweeten all those waters of marah to us , that we shall finde them most delicious in the clo●e , cam. . . a bundle of 〈◊〉 is my beloved to me , he shall lie all night between ●y br●●sts : though a bundle of bitternesse , yet i 'le lodge him as near my heart as may be . fifthly , as li●ht is to a man that hath lien long in a dungeon : as the haven is to the m●●riner that hath been long tossed at the sea : so shall heaven be to that soul , that hath been under long and grievous afflictions . quest. what must we do to prepare for ●fflictions ? ans● . first , get a stock of graces : for sicknesse is a time of spending , not getting grace . wo to that man that hath his graces to get when he should use them . now the graces to be stirred up before-hand are ▪ . a t●ue and a stron● f●ith : for a little faith will faint under great afflictions : when the win●e blew fiercely ▪ peters little faith ●ailed , mat. . . . a great measure of patience to enable us to wait quietly and contentedly , till god comes in with help , who many times deferres till the fourth watch of the ni●ht , as mat. . . . a great stock of self-denial , humility , contempt of the world , heavenly mindednesse : such will be as safe as no●● in the a●k : and as those which had sufficient food in the seven years dearth in egypt . secondly , a stock of assurance of salvation : for grace without assurance , and knowledge of it , cannot comfo●t in the day of distresse , ●ob . . this was jobs comfort . so paul , rom. . ● . thirdly , a stock of divine experiences , whereby we may argue from them in the day of adversity : so moses , numb . . . and david , sam. . . and paul , cor. . . fourthly , a stock of sermons : we should use sermons as good husbands do their money : some they lay out for their present occasions , and some they lay up in case of sicknesse : hence isa. . . we are commanded to hear for after-time . fifthly , a stock of scripture-promises which will be as so many reviving cordials , and spiritual anchors to uphold us from perishing in the day of distresse . so d●vid , psal. . . i had perished in mine affliction , unlesse thy law had been my delight . quest. but what may we do to know the meaning and voice of gods ro● ? answ. gods rod ordinarily speaks three languages . . it corrects for sin . . it tries and exercises grace . . it instructs in holinesse : sometime it s for the two latter , and not for the former : as in jobs , and the blinde mans case . but usually it s for all three , lam. . . isa. . . luke . . cor. . . quest. how shall we know whether our afflictions are only for trial and instruction , and not for sin ? answ. it s safest to believe that they are for sin also , when upon our selves , though out of charity we judge them not so to others , rom. . . for though all afflictions are not sent directly and specially for sin , yet sin is the original of all afflictions . quest. what course must we take to finde out that particular sin for which god corrects us ? answ. first , somtimes we may reade our sin in our punishment . as in adonibezek , judg. . . secondly , consider , what that sin is , for which thy conscience most accuseth thee . thirdly , what is the sin of thy constitution : what is thy dilectum delictum , thy peccatum in delitiis , thy beloved and bosome-sin , of which david speaks , psal. . . i have kept my self from mine iniquity . fourthly , when sick and near death , consider what sin doth most trouble and perplex the conscience . fifthly , what those sins are , for which thy godly minister , under whose charge thou livest , doth reprove thee , and of which thy true and real friend doth accuse thee . but if thou canst not hereby finde out the particular sin , labour to repent of all , and then we shall be sure to destroy that sin for which god afflicts us . see mr. calamie's godly mans ark. quest. what means may we use to quiet our hearts in afflictions ? answ. first , remember that they are inflicted by the decree of heaven , and that god is the author of all our afflictions implied , job . . so jer. . , . psal. . . &c. secondly , that they are sent to try thy patience : to shew how well thou canst suffer . thirdly , it s the common state of all mankind : we are all borne to sorrow , job . . as a man we must beare what is common to man , and as a sinful man we bring troubles on our selves , and therefore should say with the church , mich. . . i will beare the indignation of the lord , because i have sinned against him . fourthly , that god takes care for his children , and then especially when they are in affliction , psal. . . i am poor and needie , yet the lord thinketh of me . so jer. . . isa. . . , . fifthly , that god intends us no evil but good thereby , jer. . . for rom. . . sixthly , when in affliction , be assured that it shall be better with thee then now , and so let thy future hopes work thy heart to patience , james . . the darkest night shall have a faire morning ; the rod of the wicked shall not alwayes rest , &c. so isa. . . and . . seventhly , what we lose by afflictions are such things as may be spared , and which god will make up in as good or better , god , and christ , and grace , and heaven cannot be lost . zach. . . cor. . , . zeph. . . eighthly , no affliction shall be too much , or too long , for that only is too much , . that exceeds our desert . whereas ezra . . thou hast punished us lesse then our iniquities deserve . . nor too much in regard of our strength , for god proportions his burdens to our backs , and his stroaks to our strength , isa. . . obj. but paul saith , cor. . . that he was pressed out of measure ? answ. first , indeed he met with unreasonable men who knew no measure , and his afflictions were above his strength as a man ; but he was able to do , and to suffer all things , through christ strengthening him , phil. . . at such times god encreaseth their power , isa. . , &c. secondly , nor too long , though we are apt to cry , how long ? and a little time seems long ; but god who intends our good , must take a time answerable to his own intentions ; when the sore is cured , the plaister will fall off ; if we be not in the fault , usually thy time is short : a day : the evil day , eph. . . a night , psal. . . a peice of a night , isa , . . a moment , isa. . . a small moment , ver . . quest. how can this be when afflictions are oft much longer ? answ. first , in the times of affliction there are many lucida intervalla , intermissions , partly , by ease from the pain and grief that oppresseth , and partly , because of the joy and sweet communion with god , which times being substracted , there remaines but a little time . secondly , when the affliction is past , and we look back to see what good came by it , how lusts were purged or prevented : how graces were cherished or encreased : how sweet mercies are when restored , we shall easily say that it was not too long , only our patience was too short . thirdly , if we consider the eternity , wherein we shall reap the fruit of our sufferings , we shall conclude that it was not too long . see mr. valentines parl. sermon . quest. what are the benefits of receiving our afflictions as from god ? answ. first , it will put us upon serious humiliation for our sins , whereby we have provoked him against us , the rather because no hand can heal us , but the same that hath wounded us , hosea . . chro. . . secondly , it will bear up our spirits , not to sink when our afflictions come thickest , and lie heaviest upon us . for it is our fathers cup , and that only for correction , psal. . . thirdly , it would restrain us from using any unwarrantable meanes for our deliverance . quest. what is especially to be feared when afflictions are heavy , and long upon us . answ. first , then especially fear , and look to the seeds of rage and madnesse which are in thy heart . never more need to look to the banks , then when a tempest is upon the sea . have you seen a beast break his teeth upon the chaine that ties him ? or a dog poure forth his revenge upon the stone that hurt him , then have you seen some dark shadowes of that fiercenesse and fury that is apt to rise out of our hearts , when gods hand lies close upon us . when thou hearest of the strange impatience of jonah , at the beating of the sun upon his head , unto whom yet it was a wonder that he did now see the sun : when thou hearest of those deep expostulations of david with god , psal. . , . hath he forgotten to be gracious ? forgotten his promises ? forgorten his truth ? forgotten his power and mercy ? and shut up all his kindnesse in displeasure ? when thou hearest the impatiencies of job , yet a man renowned for his patience , jam. . . expostulating and charging god , is it good for 〈◊〉 that thou shouldest oppresse ? iob . . when thou hearest of those deep curses of jeremy against the day of his birth , ier. . , . of those froward expostulations and debates of the people of israel with moses , and of moses with god , vvhy hast thou evil entreated this people ? why hast thou sent me ? exod. . . . oh then reflect upon thy selfe , and be afraid of thine own evil heart , which is farre more likely to break out against god , then any of those were ; and for prevention hereof keep in thy sight the history of thy sins , make them as hainous to thy own view as they are in their own nature . the way not to rage against afflictions is to know our selves aright ; that will make us to confess as ezra , that the lord hath punished us less then our iniquities have deserved . ezr. . . the way to bear the hand of god with patience is to confess our sins , and to be humbled for them . levit. . , . wherein is shewed that the sight of our sinne and humiliation for it , is the way to make us accept of the chastisements of god : so lament . . . wherefore doth the living man complain ? a man for the punishment 〈◊〉 his sins . where are three strong reasons why we should not murmure in our affliction . first , we are men , and what an impudency is it for the clay to swell against the potter that formed it , and complaine why hast thou made me thus ? secondly , we are sinners all the punishments we suffer are the wages of our owne iniquities , an● what a madness is it to complaine against the justice of our judge ? thirdly , we are living men , and therefore god hath punished us less then our sins deserve : for the wages of sin is death : rom. . . and what ingratitude is it to repine against mercifull , and moderate punishments ? and yet we are prone hereunto ; but it is the cure ; see v. . let us search , and try our wayes , and turne again unto the lord our god , the more that we grow acquainted with our sinful estates , and marvellous provocations , with the patience , and promises of god , the more we shall justifie god , and wait upon him ; the more we shall judge our selves less then the least of gods mercies , forbearances ; as mich. . . q. d. i have pressed , and vexed , and wearied him with my sins without any care of his glory , but he hath visited me in jugdment not in fury : in wrath he hath remember mercy , and not consumed me as he might have done , he hath not rewarded me according to my sins , &c. but hath spared me as a son , when i dealt with him as a traytor . see dr. raynolds sinfulness of sin , p. . quest. how shall we beare afflictions rightly ? asw. first , if we count it no strange thing to lie vnder it , pet. . . but rather that it is that whereunto we are ordained of old , to be conformed to christ in afflictions that we may be like him in glory . rom. . . yea , if we esteem them as the beaten path , by which god will have all his children to enter into heaven . acts . . tim. . . ly , if we observe the example of all , or the most excellent of gods servants , and especially of his only son , from the beginning of the world to this day , heb. . . thirdly , if we inure and accustome ourselves : to beare the yoak from our youth , it will tame our proud and rebellious hearts , and frame us to beare afflictions the better ever after . lam. . . fourthly , if we consider that satan every day invents new mischief against us , job . . . &c. fifthly , if we remember that it 's a sign of gods love , heb. . . rev. . . and that the issue will be good and blessed , psal. . . esth. . . sixthly , if we remember the many good uses of afflictions . for hereby gods power appears in our weakness : and we have the better proofe of his grace dwelling in us : cor. . . as faith , hope , love , humbleness of minde , patience , &c. that these light , and momentany afflictions work an exceeding , and eternall weight of glory . cor. . . quest. how shall we be sure to profit by afflictions ? answ. first by the confessions of the saints , who have experimented it : as david , psal. . , . manasseh . chron. . . qu. how come we by wisdom not only patiently to bear , but to profit by afflictions ? answ. first , it 's obtained of god by prayer , jam. . , , . secondly , by a due consideration of the end , fruit , and uses of afflictions . quest. what are the ends of afflictions ? ans. first , to keep us from wandring , or to bring us back when we have erred , & to make us tractable schollars in the school of christ. ps. . . . cor. . . secondly , to make us know god , and our selves as they did manasseh : chron. & . thirdly , to give us experience of gods gracious hand in our deliverance . psa. . , . fourthly , to discover to us our faith , and patience , rom. . . . jam. . . fifthly , to keep us from being condemned with the world . cor. . , . sixthly , to purge out our dross of profanness , and unbeliefe . dan. . . and as mustard laid upon the breast , to weane us from the world . psal. . . seaventhly ▪ to manifest gods love , and our election , heb. . , . eightly , to make us partakers of his holiness , and to bring forth the quiet fruits of righteousness . heb. . , . see practice of christianity . quest. are not all afflictions evil in their own nature ? answ. yes , and so the lord stills them , isa. . . amos. . . secondly , they are of a contagious nature , spreading their poison , and making those things evil which are good in themselves . henc● , prov. . . all the days of the afflicted are evil ▪ and genesis . . few and evill are the days of my pilgrimage , &c. thirdly , they are in their own nature , punishments of sin , fruits of gods displeasure , harbingers of death , the first beginnings of everlasting torments , and enemies to our joy , peace and comfort . fourthly , sense shews that they are evill : for afflictions are the mother , and nur●es of smart and sorrow , terrible in their very sound , fearful to look upon , bitter to tast , painful to our feeling , and they torment us whilst they touch us : hence affliction , and mourning are joyned together lam. . . fifthly , they bring forth evil fruit , unless grace alter their nature , for wicked men the more they are afflicted the more they hate god , despair of his mercy , murmure at his providence , and use all unlawfull means to ease themselves . quest. are afflictions then simply , and absolutely evil ? answ. no , for thus sin is only evil , but they are of an indifferent nature . quest. how then come they to be good . answ. first , in respect of the cheif efficient , or author whence they come , they are good , either as they are punishments inflicted by a righteous judge , or chastisements coming from the hand of a merciful father . secondly , because they have had for their subject the cheif goodness , even christ , god and man , who whilest he lived in the world , was exceedingly afflicted , whose pure nature could not admit of any thing that was simply evil in its nature . thirdly , as they help us to come to the cheif goodness : for god hath ordained them as means to further his elect in attaining to salvation , rom. . . thes. . . fourthly , as they are means to draw us nearer to god by true repentance , and fervent prayer mat. . . act. . . quest. what rules are we to observe in preparing our selves unto the conflict with afflictions answ. first , we must hear , read , and study the word of god : for first , it s a speciall means to comfort and uphold us in our troubles , without which we cannot stand , ps. . . secondly , it s the sword of the spirit whereby we may defend our selves , and repel the fury of our spritual enemies , and get the victory over them in the day of battel . it s our souls armory wherein are stored up all our weapons which we must use in this spiritual conflict . it s our card and compass to direct us through this sea of miseries to our haven of happiness : our light to guide us in this hard passage , and our thread to lead us through the laborinth of troubles . it s our quickner when we are wounded , psal. . , . it s our joy in all our sorrows , v. . and it s our cheif comforter in all our miseries . . we must be frequent , and fervent in prayer , acknowledging our sins , that all our affections are justly infflicted upon us , beging pardon for christs sake , and the removall of our afflictions , or that if he please to continue them , that he will arme us with faith , and patience that we may meekly beare them ; come more pure , and approved out of this fiery furnace , and brought nearer unto god , both in respect of the illumination of our mind , and the reformation of our lives , and then god will forgive us . prov. . . john . . thirdly , in our prosperity we must labour diligently in the moderating , and and mortifiing our inordinate affections , and unruly passions that we may bring them in subjection to the good will of god , and make them serviceable to holy reason . especially we must mortifie the passions of fear , which doth much aggravate the weight of misery , and is oft more intollerable then the evil suffered , both as it deformes the minde of resolution , and as it anticipates the griefs before they come . yea many times such as are only faigned in the imagination , & never befall us . we must also in our prosperity limit our hopes : for the further they are extended , the more are we directed when they faile us : and commonly when there have been no bounds to our expectation , there will be , no measure in impatiency , when things so much desired , and expected answer not our hopes . the like may be said , of immoderate desires after earthly things , inordinate lusting after superfluities , which will set us on the rack of discontent when they are not satified , making lesser comforts great crosses , and the lightest afflictions intollerable burdens , so in prosperity we should exercise our selves : in mortifiing rash anger : for if a man be froward when he is pleased in his desires , he will be stark mad when he is crossed , &c. so also we should subdue pride which is the nurce of impatiency , &c. fourthly , we must not fain unto our selves afflictions in our conceit , and imagination , laying crosses upon our selves by a false opinion when god lays none upon us . many through conceit become wretched before their time , and are onely miserable because they are so in their imagination . thus some torment themselves because they have not the upper hand at meetings , respect , and observance from their inferiors : commendations , and applause for their good parts . others grievously afflicts themselves , because they have lost part of their superfluities : yea so powerfull is opinion in producing these effects , that not only a false apprehension causeth a true affliction , but it is able also to turn comforts into crosses , benefits into miseries , and that which this mans opinion makes his hell , another mans opposite conceit would make his heaven , and happiness . fifthly , we must not by feare anticipate afflictions , making our selves miserable before our time . thus some are more tormented with the feare of evils , than with the evils that they fear , and suffer longer and greater sorrows with the expectation of their miseries before they come , then they doe after they are come , and lie upon them . thus some excruciate themselves with fear and grief when they heare but uncertain rumors of great calamities , as though they were already overtaken by them , whereas it may be they will never happen : so in the time of pestilence , and warre , and decay of trading , &c. sixthly , with wise , and christian providence we must forsee crosses , and in the time of peace , and prosperity continually expect when we shall be called forth to encounter with afflictions , that so we may be the better armed for the conflict . for though we are not with a cowardly apprehension to torment ourselves : with crosses before they come , yet must we wisely forsee them that we may prevent those that may be lawfully avoided , and with patience beare those which will necessarily be fall us . luke . . . . mat. . . seventhly , we must not fix our hearts upon any thing in the world , but use these outward blessings as though we used them not , and enjoy them as those that may presently lose them , for what we possess with immoderate love , we lose with immoderate grief : and if we look upon these things as perpetuities , we shall be subject to much sorrow and finde small patience when they prove movables . so we should look upon honor , riches , relations , health , &c. eighthly , we must not be secure in prosperity promising to our selves , immunity from future crosses , and the continuance of our delights : this world that is a valley of tears will not be a paradise of pleasure to us . consider that our providence , and foresight of afflictions will prevent many , and lessen all . wise men make themselves acquainted with future evills by thinking on them before they come , and make those afflictions light by meditating on them , which are made light to others by their customable bearing of them . ninthly , having in our meditations discovered these enemies approaching , we must neither securely contemn them , nor faintly yield to them before we are assaulted . the former of these evils is to be avoided , because there is scarce any force so weak which will not vanquish a secure enemie , and therefore that we may not be endangered hereby , when we see afflictions approching , let us intertaine a valorous fear which may excite us to arme against them , not a cowardly fear which would make us faint , and run away : hence . heb. : : psla. . . and indeed we have small cause to contemn afflictions if we consider our own weaknesse and want of patience &c. the latter of these evils is to be avoided ; because we should be couragious in the power of gods might , and not faint . heb. . . we should resolve with job : though thou kill me , yet will i trust in thee , job . . . such resolution was in the three children , dan. . . in peter , and john , act. . , & in paul , act. . . hence rom. . . . remember his promise . cor. . . tenthly , we must not wilfully run into afflictions , but use all good meanes either to avoid them before they come , or to be freed from them when they are come . as we must not hide our selves from them under the covert of sinful shifts when they are sent of god to finde us ; so we must not voluntarily seek them , and dare them to encounter us when they would be quiet , and mean us no harm . we must not fill this bitter cup to our selves , but only drink of it , when god puts it into our hands , john . . eleventhly , as we may not take upon us voluntary afflictions , when we may lawfully escape them : so neither may we lie under them still , when we may by good and lawful meanes be freed from them ; for this is to tempt the lord , when we needlesly desire to make experience of his power , providence , and promised assistance , either for our delivery , or for strength and patience to undergo these wilful trials . for herein we resemble stubborn children , who wilfully fall that their parents may catch hold of them , and being down , lie still and cry , that others may help them up . this is to tempt the lord , mat. . . jacob used all good meanes to escape his brothers fury , gen. . , . moses fled from pharaoh , exod. . . david from saul and absalom , sam. . . sam. . . — joseph and mary from herod , mat. . . paul from the jewes , acts . . and . . and . quest. what considerations may move us , patiently and quietly to bear those afflictions which god layes upon us ? answ. first , that afflictions are not laid upon us by god as punishments to satisfie his justice : for , . christ bore all our sins in his body upon the crosse , pet. . . isa. . , , and had not christ done this , he had not been a perfect saviour , nor had offered to his father a full and al-sufficient price for our redemption . but he was a perfect saviour , luke . . heb. . . and . , . mat. . . john . . john . . . christ taking upon him our debt , by being our surety , he hath discharged it to the uttermost farthing . yea , he hath also cancelled the hand-writing of ordinances , and the obligation of the law by nailing them to his crosse , col. . . gal. . . and therefore god cannot require a new satisfaction by our sufferings , &c. yea , god is so far off from punishing , where his justice being satisfied , willeth him to spare , that when he corrects his people , it s called his strange work , isa. . . and he is grieved for it , judg. . . . where there is no sin , there is no place for punishment : but in the faithful there is no sin , because it is not imputed to them : their sins are washed away by the blood of christ , and being justified for his righteousnesse and obedience , they are accepted as righteous in gods sight , col. . . and . . rev. . . john . . john . . jer. . . isa. . . jer. . . mich. . . psal. . , . . afflictions tend to our good , to the mortifying of our sins , and to the multiplying and encreasing gods graces in us , and furthering our everlasting happinesse , rom. . , . cor. . . heb. . , . cor. . . lam. . . therefore they are not punishments for sin , not being inflicted for our hurt , but for our good . . that which is either a cause , or meanes of eternal blessednesse , cannot be a punishment for sin : but so are afflictions to the godly , psal. . , . and . . and . . and . . secondly , that afflictions are to the godly the chastisements of a gracious father , wherewith out of meer love he corrects them as his children , not for any displeasure he hath against their persons , nor for any pleasure he takes in their pain , but only for their profit both here and hereafter . and that , because we have testimonies and examples in scripture to make this out , ier. . . pet. . . amos . . prov. . , . heb. . , . rev. . . cor. . . so we see in the examples of job , david , sam. . . sam. . . of the church , psal. . , , . ps. . . rom. . , . quest. how is this love of god manifested unto them in their afflictions ? answ. first , by the measure of afflictions , and that . in general , in that he corrects us in measure , when our sins have been out of measure , both in their greatnesse and number , as also having been committed against so infinite a majesty , isa. . , . jer. . . and . . mat. . so we see in job . . and . . and israels bondage , exod. . , . jer. . . and . . rev. . . and . . . in that all our afflictions are small and light , far inferiour to the desert of our sins , lam. . . cor. . . cor. . . cor. . . . in that they are momentany , and of short continuance , king. . . sam. . . isa. . . lam. . , . mich. . . psal. . , &c. mal. . . ps. . . hos. . , . isa. . . ps. . . secondly , in that our afflictions exceed not our strength : in anger he remembers mercy , hab. . . he corrects in judgment , jer. . . and . . cor. . . yea , he proportioneth them according to the scantest measure of necessity , laying no more upon us then he is necessarily enforced to do , having therein respect to his own glory , and our benefit . thirdly , in that god the father hath committed the tempering of our cup to christ our saviour , who as he hath manifested his love to us , in giving his life for our redemption ; so hath he no lesse skill in tempering a cup fit for our strength . for he remembreth whereof we are made , &c. psal. . . yea , he himself began to us of this cup , and drank it all off , and hath left us only some few drops . his was given him in anger for the purging away of punishment in respect of sin : but ours in love , either to purge out sin , or to prevent sin , isa. . , . heb. . , . and . , . and . . job . , . mat. . . fourthly , in that the holy ghost is present with us , and powerfully assisteth and comforteth us in all our afflictions , whereby we are enabled both to bear and overcome , mat. . . exod. . . and . . psal. . . cor. . , . rom. . . cor. . , . psal. . . and . . and that he gives strength also , see isa. . , , . psal. . , . thes , . . isa. . , , . psal. . , , . god uses to moderate our grief for worldly crosses , by giving us spiritual comforts , rom. . . act. . . fifthly , god afflicts us no more then is necessary for his own glory and our salvation . for . he takes no delight in our sufferings , but uses all means to prevent our punishment , lam. . . isa. . . mich. . . . the measure of our afflictions exceeds not necessity , and therefore first he corrects us gently , and if that prevail , he proceeds no further . . by gods corrections and medicines we may guesse at the greatnesse of our faults and grievous diseases , . our great afflictions argue that our sins are great , either in their own nature , or as they are aggravated by circumstances . sixthly , gods love appears in the ends of our afflictions , which are his own glo●y , and our good . for the first , . as a souldier , behaving himself valiantly in fight , the honour returnes also to his captain : so when we fight manfully against temptations and afflictions , god our general is glorified thereby : and that in the manifestation of his power and goodnesse , assisting us in our afflictions , cor. . . and . . ps. . , , , , . cor. . . isa. . , . sam. . . psal. . . . god is glorified in our afflictions , as they are trials of our spiritual graces , john . . psal. . . thirdly , that god by our afflictions doth much advance the good of our neighbours , and that . as they learn by them to feare god in his judgments , pet. . . . as they serve to restrain them from committing the like sin , which they see punished in us : thus god severely chastened moses and aaron for their distrust , that others might be aware of the like : so david for his adultery : lots wife for looking back , luke . . so cor. . , . . as they serve to manifest gods graces in us , and so make us examples of piety unto them , and presidents for their imitation . so abrahams trial in offering isaac , gen. . . moses was tried both with prosperity and adversity , heb. . . so jam. . . acts . . jam. . , . mat. . . phil. . , . . as they are partners of humane frailty , whilest in our afflictions we bewray impatience : for this will comfort a man when he beares his crosse with much weaknesse and imperfection , in that he observes that gods dear children , yea , and great worthies have shewed the like frailty , as job . jer. . . . as they are occasioned hereby to acknowledge and magnifie gods power , appearing in our weaknesse , his wisdom in our foolishnesse , and his goodnesse , and the vertue of his graces in our frailty , and natural corruption , cor. . . . as our hearts are made tender by afflictions , so that we are apt to pity others in the like miseries : as also because after we are delivered , we are the better able from our own experience , to comfort others with those consolations , wherewith ourselves have been comforted . so psal. . , . cor. . . so it was in christ , heb. . . quest. how will it appear that afflictions cannot hurt the children of god ? answ. first , because the afflictions of this life do neither deprive us of any of those things which are of chiefest excellency , not bring upon us any of those evils which are principally to be avoided . they cannot separate us from the love of god , rom. . , . heb. . . they do not extinguish no● diminish in us gods sanctifying graces , but rather they are encreased by them ; they do not make us more slack in the service of god , but rather kindle our affections in them . nor do they hinder our heavenly happinesse , but rather further it . again , they bring not upon us the chiefest evils that are to be avoided : for they do not empair our spiritual estate : for though the outward man decay , the inward man is renewed daily : they defile us not with sin , but rather ( like files ) scoure off our rust ; they do not subject us to the curse of the law , or to the wrath of god , or to the torments of hell : but rather by bringing us to a fight of our sin , and sense of our misery , drive us to christ the great physician of our soules , they hurt us not in the day of death , but by our being inured to suffer them , death becomes much more tolerable , &c. psal. . , . and . , . cor. . , . exod. . , , . secondly , because god not only aimes at , but powerfully effects our good by afflictions . he b●ings honey out of this gall : blessings out of these curses , rom. . . deut. . . lam. . . ps. . . so gen. . . quest. how doth god intend , and work our good by afflictions ? answ. first , in this life , whether we consider them as trials , or as fatherly corrections . . as trials , for they are not alwayes chastisements for sin , but somtimes gracious trials , whereby god trieth us for his glory , and our own good . so deut. . . zach. . . pet. . , . job . , , . and . . psal. . , . and this god doth , not to better his own knowledge : for , psal. . , . jer. . . heb. . . but to make us known better , both to our selves and others . again , god tries us by afflictions , whether we are true christians or no , lest we declare ourselves to others as the stony ground did , mat. . , . so mar. . . christ tried the young man. yea , god by afflictions trieth what measure of grace we have attained unto , as what measure of faith and affiance we have in god. so acts . . rom. . , . job . . so also of our love , patience , humility and obedience , acts . . cor. . , . sam. . . mar. . . . he trieth us for the advancing of our credit , and esteem also , through the manifestation of his graces in us , prov. . . ars tua typhe jacet si non sit in aequore fluctus , &c. . he tries us likewise for the discovery of our infirmities , and corruptions for our further humiliation , psal. . . mat. . , . quest. vvhat comfort may the consideration hereof afford us in our afflictions ? answ. first , this consideration may justly move us to bear all our afflictions , not only with patience and humility , but also with thanksgiving , and spiritual rejoycing ; and that . because nothing should seem too difficult to be attempted , nothing too grievous to be borne , if it tend to the advancement of gods glory , which should be the supreme end we should aime at in all we do , and suffer . . because hereby we may get assurance that we are gods children ; for god trieth , and in trying purifieth us , that we may be vessels of glory for his own use , isa. . . psal. . . iam. . , . quest. how may we know that our afflictions are trials , and not punishments for sin ? answ. first , when by them we are purified , and made to shine more gloriously in the eyes of god and men , through the brightnesse of those saving graces which are manifested by them . secondly , when we a●e not overcome in the conflict , so as to murmure against the dispensations of god , but shew christian fortitude notwithstanding , and overcoming all these assaults . thirdly , when they prove profitable to us in humbling us for sinne , and quickening us in prayer for pardon and reconciliation through the blood of christ. secondly , we may be comforted in our afflictions , because they have always a good issue , and tend to our great profit both in this life , and in the life to come . for what end soever the devil and his instruments have in afflicting us , yet god tempts no man to evil , jam. . . but he tries us to do us good , deut. . . pet. . , . and that after victory we may receive the crown of eternal life , rev. . . job . . obj. but my afflictions are great , and my strength small , so that i feare i shall be overcome ? answ. god knows how to fit his trials to thy strength , and he hath bound himself by promise to do it , cor. . . obj. yea , but in the mean time i am so pressed , that i discover many corruptions ? answ. happily this is necessary and profitable for thee , that thou mayst be humbled by the sight and sense of thy corruptions , brought to unfeigned repentance for them , and an hearty endeavour in the use of all good meanes , to be freed from them . thirdly , we may be comforted , as our greatest trials bring greatest comfort , because they are signes of greatest grace bestowed upon us : for where there are abundance of afflictions , there god bestows abundance of patience , faith , and other graces , whereby we are enabled to bear and overcome them , as we see in abraham , iob , david , paul , &c. fourthly , we may be comforted because god much honoureth us by these trials ; and that . by enriching us first with his graces , and then trying them , whereby their excellency is manifested to all that behold them . . by crowning his graces in us , when as by trial they are approved : as the armorer first graces his armour by good workmanship , and then brings it to the proof , and lastly employes it in his princes service . fifthly , we may be comforted , because god uses afflictions as an effectual meanes to further our conversion , hosea . . and . , . isa. . . ps. . . and . , . isa. . . chron. . . act. . . . for by afflictions he fits , and prepares us to hear the word , hos. , . job . , . and . . . by afflictions he works in us contrition and humiliation , sam. . . chron. . . lam. . . . afflictions are usually the last meanes that god useth to convert obstinate sinners , jer. . , . amos . , . if they profit not by these , their case is desperate as in those foregoing texts . so isa. . . and . . sixthly , we may be comforted , as god useth our afflictions as an effectual meanes to prevent our falling into sin , as also to mortifie and subdue our corruptions , heb. . . job . , . isa. . . ezek . . seventhly , we may be comforted as god useth afflictions to encrease all his spiritual graces in us . . first , those which are seated in the understanding ; as saving knowledge , and spiritual wisdom , prov. . . isa. . . hos. . , . job . , . and . . psal. . . and the benefit of this spiritual wisdome , doth much exceed our hurt by afflictions , prov. . , . and . . john . . psal. . . . they much confirm , strengthen and encrease our faith . so in abraham , heb. . . and this they do through the experience which we then have of the truth both of gods threatenings and gracious promises . so sam. . , . cor. . , . as also by causing us to renew our repentance , and assuring us that our sins , for which we are thus corrected , shall not rise up to our condemnation , cor. . . they also strengthen our faith as they are signes of our election , rom. . . luke . . tim. . . acts . , . amos . . and as they are signes of our effectual calling , tim. . . luke . . pet. . . ●er . . . john . . and as they are signes of our adoption , gal. . . heb. . , . sam. . , . gal. . . . they confirm and encrease in us affiance , love , hope , feare , and humility . our affiance , jer. . . psal. . . and . , . cor. . , . job . . so for our hope , rom. . . and . , . and our love , cant. . , . and our feare , psal. . . heb. . . isa. . . psal. . . and our humility , psal. . . dan. . . deut. . . cor. . . sam. . . chron. . . and . . lam. . , , . . they encrease in us repentance and new obedience , as they put us upon self-examination to see our sins , and to bewail them with greater grief , gen. . . psal. . , . kings . , . god by them encreases in us obedience to his will , heb. . . pet. . , . john . , . chron. . . . they make us more devout and zealous in his service : as in prayer , isa. . , , . psal. . , . chron. . . isa. . . psal. . . and . . and . , &c. and . . in thanksgiving , psal. . . lam. . . exod. . . jude . . psal. . , . and . , . and . , . they encrease our patience , rom. . . jam. . . sam. . . heb. . . . secondly , god by afflictions worketh and encreaseth in us all those vertues , which concern either our neighbours , or our selves . for , . hereby we are moved to do justice unto all men . . we are made more merciful , and compassionate towards others in misery , heb. . . and . . and . , . . we are by them made more humble and courteous towards our neighbours , prov. . . kings . , , , . . afflictions bring us to a knowledge of our selves , psa. . . and . . hag. . . . by the exercise of afflictions our strength is encreased to bear them , prov. . . . by afflictions god works and encreaseth in us temperance , sobriety , modesty , and chastity . thirdly , god useth afflictions as meanes to convey to us divers worldly benefits and advantages . as . by afflictions we profit much in civil wisdom and policy . . by them we are enabled to discerne our friends from our foes ; he who is a friend in need , is a friend indeed . . by them we come the better to relish gods blessings and benefits , prov. . . quest. what further helps are there to comfort us in , and under afflictions ? answ. first , if we compare our lesser and lighter afflictions with those greater and heavier , that many of gods saints that were dearest to him , have suffered . as abraham , gen. . , , . and . , . and . , . and . . and . . and . of isaac , gal. . . gen. . . of jacob , gen. . and . and . . and . . of moses , heb. . . of job , david , jam. . . sam. ▪ sam. . . of paul , act. . , . cor. . . &c. and cor. . , . and . , , . and . , &c. and it s the lot of the whole church militant to suffer afflictions , isa. . . and . . thes. . . the scripture often foretels the manifold afflictions of the faithful , luke . . john . . revel . . . tim. . . heb. . , . acts . . pet. . . heb. . , . secondly , if we compare our light and small afflictions with those grievous and intole●able punishments which christ suffered for us , isa. . , . heb. . . and . . luke . . and . . and . . mat. . , &c. . and consider further . . that christ suffered all those miseries being innocent , isa. . . pet. . . iohn . . . yea , he suffered them for us who are sinners , dead in our sins , children of wrath , and enemies to god , isa. . ▪ . pet. . . . that we shall be adjudged unworthy to reigne with christ , if we be not content to suffer with him , matth. . , . and . , . luke . . . that god hath pre-ordained those to be like christ in sufferings , who shall reign with him in glory , rom. . . pet. . . cor. . . mat. . , . eighthly , we may be comforted ▪ by comparing our afflictions with the punishments of the wicked , which christ hath freed us from . for , . the wicked endure many and great miseries in this life , for the attaining of earthly vanities , j●r . . . hab. . . . but especially their intolerable torments in hell , do infinitely exceed all the miseries of gods people in this world . ninthly , we may be comforted if we compare our earthly afflictions with our heavenly joyes , luke . . john . . rom. . . cor. . . pet. . , , . cor. . . tenthly , we may comfort our selves from the assurance we have of deliverance out of all our afflictions , psal. . . psal. . , . and . . heb. . . psal. . . isa. . . for , . god takes notice of all our afflictions to deliver us out of them , psal. . . and . , . and . , . p●t . . . psal. . . . god is present with us in all our afflictions to help and relieve us , job . , . and . . psal. . . and . . and . , . and . , . john . . isa. . , . and . , , . and . , , . chron. . , . and our god is omnipotent , and therefore able to help us , psal. . . isa. . . nahum . , . isa. . . yea , he loves us , and therefore will deliver us , deut. . . and . . tit. . . pet. . . jer. . . psal. . . isa. . . and he never shewes his love more then in the time of affliction , isa. . . judg. . . jer. . . lam. . , , . mr. downhams christian warfare . chap. viii . questions , and cases of conscience about the angels . quest. what are angels ? answ. created good spirits sent forth by god to minister for the good of the elect , and for the punishment of the wicked , heb. . , . kings . . quest. what titles doth the scripture give to them ? answ. first , they are called spirits , to shew their nature , which is spiritual . secondly , ministers , to shew their office , which is to minister to god , to christ , and to the sons of men . thirdly , men of god : so judg. . , . the angel is called a man , because he appeared in the shape of a man : and a man of god , because he came from , and was sent by god. fourthly , sons of god : so job . . because they received their being , and are sustained by god , as also for that being made after his image , they still retain the same . fifthly , gods. so psal. . . to set out their excellency , psal. . , . for so in scripture●language excellent things are stiled gods , psal. . . sixthly , cherubims , gen. . . ezek. . . which signifies a figure or image : most usually a resemblance of a young man : for so they appeared as a man , to shew that they had knowledge and understanding , ( as men have reasonable soules ) and as a young man , to set out their beauty , vigour , strength , &c. seventhly , seraphims , isa. . , . which comes from an heb. word that signifies to burn : and they were so called , either from this particular act in touching the prophets lips with a burning cole : or from their fervent zeale in executing the will of god. eighthly , watchers : so dan. . , . and it s attributed to angels . . because of their nature , being spirits they are not subject to drowsinesse and sleepinesse : but wake and watch day and night . . because of their office , which is alwayes to behold the face of god , mat. . . and to be ever ready to do his will , psal. . . which requires watching . . because of the constant and continual care that they have over the saints to keep them from the manifold dangers , whereunto they are subject . hence they are said to be full of eyes round about , ezek. . . ninthly , holy ones ; so dan. . , . because of that holinesse wherein they were at first created , and in which they still abide : hence called holy angels , mar. . . mat. . . tenthly , gods host. so gen. . . psal. . . luke . . because god useth them as an host to protect his saints , kings . . and to destroy his enemies , chron. . . rev. . . eleventhly , thrones . so col. . . because of their dignity and excellency , being fit to sit on thrones , at least in comparison of other creatures . twelfthly , dominions : so col. . . because god hath given them dominion and rule , whereby as lords under god they order and govern matters and persons in the world . thirteenthly ; principalities ; as dominions note indefinitely and generally , such as have authority without respect to any peculiar jurisdiction ; so principalities are such as have a special and peculiar jurisdiction : so tit. . . it s attributed to angels , eph. . . col . . because god sets them over particular policies , kingdomes and persons . fourteenthly , powers : the word properly signifies that right which governours have to exercise their authority . so john . . acts . . it shewes therefore that angels have a good right to that government which they take upon them . fifteenthly , mights : this title imports strength and abilitie to accomplish what they undertake . hence they are said to be mighty in strength , psal. . . so they are called , rom. . . quest. what are the principal properties of the angels ? answ. first , they have great knowledge : for they are understanding creatures able to understand any mysteries that are revealed ; they understand according to the spiritual power of an angelical minde , comprehending all things that they will together most easily , mat. . . in heaven they alwayes behold the face of god , implying , that they are privy to the whole counsel of god revealed in heaven . on earth also they frequent the assemblies of saints , whereby they know the whole counsel of god made known to the church , eph. . . pet. . . and this gift is necessary , because their maine function , is to be gods messengers to declare and execute his will , which they could not do without knowledge thereof . secondly , prudence : for knowledge works prudence , and prudence directs knowledge . hence jam. . . they are coupled together . and this is necessary , because the evil angels , against whom the good angels defend the saints , are exceeding crafty and subtile . thirdly , purity : which is perfect without the mixture of any impurity and sin . signified by the pure white linnen wherewith they are said to be cloathed , rev. . . hence they are stiled holy angels , mar. . . under which is comprised their sincerity , rev. . . and their integrity in execuring gods will , psal. . . and these are necessary to make them fit to appear in the presence of the pure and holy god ; for rev. . . hab. . . psal. . . fourthly , glory : such is the brightnesse of their glory , that it s resembled to lightening , mat. . . so that men on earth cannot endure the brightnesse of angels , numb . . , . mat. . . yea , good men cannot endure it , luke . . and . . rev. . . and . . dan. . . and this is necessary for the glory of the lord whom they serve , as courtiers attending upon kings are gorgeously attired , mat. . . fifthly , power : hence they are called mighty , thes. . . strong , rev. . . to excel in strength , psal. . . resembled to horses and charets of fire , kings . . see what one angel did , kings . . and this is necessary , because the church and children of god whom they defend , have here against them , not only many , mighty , cruel , malicious men , but principalities , powers , &c. eph. . . sixthly , speed : hence they are said to have wings , isa. . . dan. . , . they are swifter then any corporeal substances in these respects . . they cannot be hindered by any bodily impediments , no corporal substance can stay thei● course ; they can passe through , and passe over castles , cities , stone-walls , iron-gates , woods , rivers , seas , &c. . they have no corporal gravity to slaken their motion . . they need not such space of time to passe from place to place , as bodies need . they can suddenly move from heaven to earth , or into any place of the world . . they have great forwardnesse to do any task enjoyned by their lord , more then any other creatures . it s necessary for them . . because heaven and earth are so far asunder , and they have oft occasions to passe from one to the other . . many saints in the world , ( whose distresse requires present succours ) are far distant one from another . . devils are very swift to mischief : and its meet that good angels be as swift to protect , as evil ones to annoy . seventhly , zeal , which is most fervent ; hence seraphim ; such as burne with zeal , and a flame of fire , heb. . . it s necessary because of the fiery fury of the devil and his instruments in plotting against gods glory , and his saints good , therefore the good angels must be as zealous in maintaining the cause of god and his saints , as the other are furious against them . eighthly , constancy in good : and this with respect both to their condition and disposition . in respect of their condition they are immortal , and without decay ; hence after the resurrection we are said to be equal to the angels , luke . . in respect of their disposition : it alwayes temains good , and ever will do : they never yielded to any evil , nor were weary of good , nor never repented of doing good . hence rev. . . they serve god day and night : and mat. . . it s necessary , because the lord whom they serve is jehovah that changes not , mal. . . jam. . . god established the good angels that stand , and this is the true cause of their unalterable constancy . quest. what are the offices of the angels ? answ. they may be ranked under three heads . first , such as they perform to god , which are these . . they attend in his presence for the honour of his majesty , and to set out his magnificence . so kings . . . they follow the lord whithersoever he goes . hence stiled charets of god , psal. . . . they are his messengers to be sent on his errands , psal. . . dan. . . . they are oft employed in declaring his will , as in delivering the law , acts . . gal. . . heb. . . so in divers other particulars : as gen. . , . and . . kings . . dan. . . luke . , ▪ and . . acts . . and . , . and . . and . . revelat. . . . they are his ministers , to do what god appoints them , psal. . . gen. . . numb . . . numb . . . dan. . . . they are executioners of gods judgements , as sam. . , . king. . . rev. . . . they are special instruments of praising god , rev. . , . and . . hence they are called on to do it , psal. . . and . . secondly , such as they perform in relation to christ , and that especially as son of man : as , in general , they ascended and descended on him , john . . g●n . . . heb. . . psal. . . more particularly , . they foretold his conception , luke . , . . declared his birth , luke . . &c. . prevented his danger , mat. . , . . ministred to him in his need , mar. . . . protected him from enemies , mat. . . . comforted him in his agony , luke . . . opened his grave at his resurrection , mat. . . . witnessed his resurrection , luke . , , . . confirmed his ascension , acts . , . . accompanied him to heaven , ps. . , . eph. . . . reveal what he will have done , rev. . . and . . . fight with him against his enemies , rev. ▪ . . gather out of his kingdome all things that offend , matth. . , . . accompany him at his last coming , mar. . . mat. . . . execute his last judgement , mat. . , . thirdly , such as they perform in relation to mens bodies and soules , in this life , and hereafter . in general , they are said to attend on the saints , and to minister to them , heb. . . hence , mat. . . in particular , . they are stewards to provide for them in their need , kings . , &c. . as physicians to cure their maladies , john . . . as nurses to bear up and keep them from hurt , ps. . , . . as guides to direct and keep them from wandrings , gen. . . and . . . as souldiers to guard them , psal. . . kings . . and to destroy their enemies , kings . . . rescuers and deliverers to pull them out of dangers , acts . . and . , &c. dan. , . in reference to our soules in this life : . they are as prophets or teachets to instruct them , dan. . , . and . . luke . , , . act. . . . they are comforters to them in their feares and perplexities , gen. . . isa. . , . . coadjutors to stand with them against satan , zach. . , . judg. . . fellow-members to rejoyce with them at the conversion of sinners , luke . . tutors to punish them for their offences , that they may be brought to repentance , sam. . . in the life to come they are , . watchers , to carry their soules at the separation of them from their bodies into heaven , luke . . . as keepers at the last day to gather all the elect together , matth. . . . fanners or fishers to separate the evil from the good , matth. . . . companions in heaven to joyne with them in praising god , rev. . , , . dr. gouge on heb. quest. why doth god use the ministery of the angels about us ? answ. not for any necessity , for he can do it of himself without them ; but to declare his abundant love to , and care of us in providing for our comfort , and making farre more excellent creatures then our selves our keepers . quest. why are the angels such tender keepers of gods children ? answ. first , because christ our head ( who is their lord and head also ) hath reconciled things in heaven and earth , col. . . viz. angels and men ▪ so that whereas they hate us for our sinnes , now they tender us as hi● members . . they love us as nurses their children , now that they see that god loves us so dearly , as to give his own and only son to death for us . thirdly , because he hath given them charge and commandment so to do , ps. . . quest. what comfort doth the consideration hereof bring to gods children ? answ. first , when we see our own weaknesse and impotency on the one hand , and the multitude , power and policy of the enemies on the other . when we see a whole army of sins besieging us , and a whole legion of dangers ready to oppresse us , we may be comforted when we consider , that not only gods protection , like a wall of fire is round about us , but that he hath also set his angels to pitch their tents about us , so that there are more with us then against us , and the blessed angels are stronger then the powers that are against us : and when we consider that god hath not only charged one or two angels with us , but the whole blessed company of them , to defend and protect us . secondly , when we neglect the watch over our selves , through sleep of soul or body , what a comfort is it that the angels watch over our safety ? as mat. . . when joseph slept , dreaming of no danger from herod , the angel admonisheth him in a dream , and tells him how to escape . thirdly , when we see great difficulties between us and our desires , what comfort is it that we have gods angels ready to do it to our hands ? as mar . . they can rowle away all stones , and make our way smooth for us to all good duties . fourthly , when satan begins to insult , and makes as if he would t●ample upon us , what comfort is it that we have so strong a guard about us , one angel being able to shut the mouth of this toaring lion , as he did those in daniel . dr. ●ailor . fifthly , that their care and attendance on us will be perpetual , because their love to us is founded on their love to christ our head , whose members and spouse we are . ob. but gods children oft fall into inconveniencies , how then are they attended by the angels ? answ. first , they are preserved by the angels from many inconveniences that they know not of : as we have devils about us continually , so certainly there is a conflict between the good angels , and them about us continually . secondly , if at any time we fall into inconveniences , it s because we are out of our way , and then they have no charge over us . for ps. . . thirdly , if we suffer in the custody of angels any inconvenience , it is that we may be tried by it , exercised and made better by it : for if they keep us not from ill ▪ they keep us in ill , and deliver us out of it at length : so that there is nothing in the world that befalls gods children , but they are gainers by it at last , whatsoever it is , rom. . . quest. what may this guardianship of the angels teach us ? answ. first , not to grieve these good spirits : it s wondrous humility in them that they will stoop to be our servants that are weaker , and baser then they : and its wonderful patience that they will continue to guard us , though we grieve them by our sinnes : this consideration would keep us from secret sinnes where no eye of man sees us , but god and our consciences , and the blessed angels see us , and grieve when we fall into sinne . secondly , to blesse god that hath thus honoured us , not only by taking our nature on him , but giving us his own guard of angels to attend us : which shews that in christ we are advanced above the angels : indeed they stand , and are confirmed by christ , hence called the elect angels , tim. . . but they are not the spouse of christ as we are ; he hath honoured our nature more then the angelical . quest. but what need we the guard of angels , since god can guard us without them ? answ. it is not by reason of any defect in god to supply his want of power , but further to enlarge and demonstrate his goodnesse : god could do it of himself , but having ordained such ranks of creatures , he makes all to serve for his own ends . quest. what may we learn further from hence ? answ. first , to take an holy state upon us , and to think our selves too good to abase our selves to sin , to be slaves to men , seeing we have angels to attend upon us ; we are kings , and have a mighty guard , therefore we should carry our selves answerable . secondly , despise not the meanest christian , seeing angels despise not to attend upon them . quest , what excellencies are attributed to the angels in scripture ? answ. they are said to be excellent for holinesse , mar. . . excellent for beauty , acts . . excellent for strength , psal. . . excellent for wisdom , sam. . . excellent for swiftnesse . hence isaiah . . quest. wherein should we imitate the angels ? answ. first , rejoyce at the conversion of sinners as they do , luke . secondly , reverence the majesty of god as they do , by covering their faces , isa. . , . thirdly , stand ready prest to execute the will of the lord as they do , psal. . , . fourthly , execute it for manner as they do , viz. with chearfulnesse , sincerity , and without wearisomness . quest. what further comfort may the nature and offices of the angels afford us ? ans. first , in regard of their readinesse they stand before the face of god , ready to take a commission from him to execute vengeance on the enemies of the church , or to do service for the heires of grace . secondly , here is comfort when we are solitary : when jacob was alone , the blessed angels were with him . thirdly , in respect of our weaknesse : the angels are nurses to uphold and keep us from dangers . fourthly , in respect of contempt : if the world contemn us , yet god honours us in giving us such servants . fifthly , in respect of evil spirits , though they maligne us , yet the good angels love us , and are for us . quest. how are the angels imployed ? answ. first , in respect of god they stand before him to execute his will , psal. . , : and to praise him , isa. . . secondly , in respect of man they are employed . . by way of punishment , and that . to blinde them that they cannot see , gen. . . . to stop them that they cannot go , num. . . . to slay them that they cannot live , king. . . acts . . . in mercy to the godlie , and that . to defend them from dangers , ps. . . . to comfort them in troubles , luke . . . to encourage them in duties , king. . . . to reveal to them hidden mysteries , dan. . , , . . to carry their soules to heaven , luke . . quest. how else doth god use the ministery of angels ? answ. first , in the swaying of the kingdomes of the world , and wherein we live : for eph. . . they are called principalities and powers , because god gives them a preheminence under him , and a power of ordering th●se inferiour things ; as the devils are called , powers of darknesse , eph. . . because the wickednesse of the world doth set them up as kings and princes : so dan. . . the angels are called great princes . they are made to he above kings and earthly powers , as god is above them , eccl. . . marvel not at the oppression in a province ; for there is an high one above the high on earth : and there is the father , son , and spirit , higher then both . a created angel led the israelites into canaan , as may be gathered by comparing the . and . chapters of exodus together . secondly , they are gods warriours and ministers of his manifold decrees . hence they are often called chariots , kings . . and . . hab. . . ps. . . thirdly , they are spirits of heaven , mat. . . gal. . . resembling their creator as children do their father : hence they are called , sons of god , job . . and . . both in regard of their substance , which is incorporeal : and in regard of their excellent properties , life , and immottality , blessednesse and glory , a part whereof is their just lordship , and command over the inferiour creatures . for as they stand before the lord , who sends them out at his pleasure to serve his providence , so they have no small stroak in ordering and managing natural and civil affaires . hence ezek. . , . they have faces to look every way , when as gods watchmen , they stand sentinel in heavens turret : their feet are like calves feet , round , and ready to go either forward or backward with greatest facility . for as they see every way , so they are ready to go every way , for dispensing gods benefits , or executing his chastisements on the elect , and his vengeance on reprobates . let us labour to obey god as the angels do ; else we may be angels for gifts , and yet go to hell. angels wait for gods commands , and are ready to run on his errand , mat. . . dan. . . jacob saw them at bethel , ascending to contemplate and praise god , and to minister to him ; and descending to execute gods will upon men for mercy or judgement ? quest. what other employment have they ? answ. they are eye-witnesses of what is done in the church of god , cor. . . the woman ought to have power on her head , because of the angels . this was shadowed out in the old church ? exod. . . the curtaines were wrought with cherubims , to signifie that about us , who are the true tabernacle , and church of god , there are troops of angels . hence timothy . . quest. how manifold is the knowledge of the angels ? answ. it s fourfold . . natural , whereby they know the works of creation , and the invisible things of god in it , all the truth in which they were created . . supernatural , which is such a sight of god , whereby they are confirmed in their estate , for there was in them some further apprehension of god , than in them that fell . now they could not have it , unlesse they had received it . thirdly , a knowledge of revelation , dan. . , &c. fourthly , a knowledge that they get by observing things that come to passe , both spiritual and natural ; for beholding the graces of the spirit , and working of them , they gather an habitual knowledge , whereby they can discern , both the worker of them , and persons in whom they are wrought effectually : so , observing the course of things casual , they can probably foretel things which in part are casual . now the knowledge which the apostle speaks of , that they have acquired , eph. . . is this knowledge of experience , beholding that which the gospel wrought in the church , they did more fully see the work of redemption . for , . they did see accomplished before their eyes things which they had known in some sort ; as we know things absent unaccomplished . . they did thus grow to a more full and confirmed enlightening , in the wise work of our redemption . . and , which is the principal , they did thus come to a more full knowledge , and acknowledgment of the deep riches of the wisdome of god , the fountain of the former . for though the angels had alwayes a blessed knowledge of god ; yet not a perfect , either in regard of themselves seeing , or of god seen : they did not see him totaliter , so as there was no further thing in him to be seen ; nor yet with such a sight in regard of themselves ; so perfect , that no further light could be lent to it then it had . baines on the eph. chap. ix . questions , and cases of conscience about anger , wrath , passion , malice , hatred , and revenge . quest. how many sorts of anger be there ? answ. two. . good. . bad. quest. what is good anger ? answ. it s a displeasure not against the person , but against the sin of our neighbour , or of our selves : this anger being moderate , and joyned with compassion is an holy anger : commanded , eph. . . commended , cor. . . or , it s a displeasure at that which stands in our way , and hinders good . thus moses was angry , exod. . . lev. . . &c. quest. what is bad anger ? answ. it s a desire to be revenged upon the person of our neighbour , either by words or deeds , threatned , mat. . . quest. why is anger placed in the heart ? answ. first , to be an harbinger , or usher to prepare the way , for obtaining some good desired , and to remove the obstacles that lie in the way . secondly , to be as it were the hearts dagger for the defence of love , desire , delight , and hope . quest. how must we act anger ? answ. first , against sin as the open enemy , and grand obstructer of gods glory , and good to our selves , isa. . . especially against sin in our selves : and in those that are near and dear to us . so moses , exod. . . nehemiah , ch . . , . secondly , for the removal of the impediments of gods glory , and our good . thirdly , for the reformation of the person , and the abuse . quest. how may it be proved that there is a good and lawful anger ? answ. first , because it s attributed to god himself , rom. . . john . . secondly , it was made by god , and was in man before the fall . thirdly , yea , it was in christ himself as man , mar. . . mat. . . joh. . . fourthly , many holy men in scripture are commended for it , exod. . . act. . . act. . . and . , . neh. . . fifthly , in true repentance there must be anger and revenge , cor. . . sixthly , the scripture commends it , eccles. . . and commands it , ephes. . . mat. . . seventhly , there be just occasions for anger , and if we be not angry at them , we fail in our duty to god and man. quest. when is anger rightly ordered ? answ. when it 's moved , quickned and guided by faith , stirring up godly sorrow for sin in our selves or others , joyned with an holy and just desire of revenge , to the saving of the person , appeasing of gods anger , and promoting the kingdome of christ. holy anger must have a just and weighty occasion : so we read of moses , he was angry , when contrary to the command of god mann●h was reserved till the next morning , exod. . . when they tempted god in worshipping the golden calf , exod. . . when corah &c. rebelled , numb . . . the causes of just anger are , first , when we see god dishonoured , and his glory defaced . so in phineas , numb . . , . and elias , king. . . secondly , when injury is unjustly offered to our selves : for by gods law we are bound to seek the preservation of our own good name , and estate . so in paul , acts . . and in christ , john . . but this gives no place to private revenge , when out of bitternesse of spirit we seek the hurt of them that wrong us . forbidden , matth. . . rom. . . yet when wronged we may implore the aid of the magistrate , yet without a desire to hurt him that wrongs us , as luke . . thirdly , when injury is offered to our brethren ; for by the law of charity we are bound to love them as our selves : so in moses , acts . . in david , sam. . . in nehemiah , ch . . . hence , james . . we are commanded to be slow to anger : for the object of holy anger is sin , not the person : so in david , ps. . . in jeremy , ch . . , . quest. what are the properties of holy anger ? answ. first , it must begin at home : we must be most angry with our own sinnes . secondly , it must be mixed with love : god himself in wrath remembers mercy , hab. . , . so in moses , he prays for those with whom he was angry , exod. . , &c. thirdly , anger for an offence must be mixed with sorrow for the offence . so in christ , mark . . hence gal. . fourthly , we must shew christian modesty in our anger , by abstaining from malicious speeches , and unjust actions : so in michael , jude . fifthly , we must observe a due decorum , and fit respect in it , and that , . in regard of our selves , we must have respect to our place and calling : a magistrate must shew his anger , not onely in countenance and words , but in his actions also : and so must a father , the contrary was eli's sin ; but a private person must onely shew it in countenance and words . . the offenders are not to be used all alike : a mean man must not shew his anger to a noble man , or magistrate as he may to his equal ; the sonne must not shew his anger to his father as the father may to the son . moses , a magistrate useth the sword , exod. . . john baptist , a minister , useth onely the sword of the spirit , matth. . . jacob a private man towards laban , useth only mild and gentle admonitions , gen. . . jonathan by rising from the table , and going out , sam. . . the three children in humble and respective words to the king , dan. . . paul the like to festus , and agrippa , acts . , . and . , . sixthly , it must be contained within the bounds of our particular callings , so as that it make us not to neglect our duty either to god or man. seventhly it must be moderate , rising and falling according to the nature of the offence : it will not favour sin in one , and detest it in another : slie out against one offence , and connive at another . eighthly , it must be seasonable for time and continuance : it must not continue longet then the cause continues , our safest course is quickly to be appeased if the party offending repent of his sin against god , and his wrong against us , or our brethren . for reformation is the aim of holy anger . ninthly , the ends of holy anger must be just and holy : which are , . the glory of god which is set forth by our anger , when being private persons we manifest our detestation of sin in word and countenance : being magistrates we punish sin , and execute justice . . the good of church and common-wealth , which most properly belongs to magistrates who are to punish sin , not onely that civil justice may be maintained , but that gods anger which hangs over whole countreys where sin is countenanced , or not justly punished , may be averted . . the good of the party : for hereby the offender is restrained from the like future miscarriages . quest. how are we to stir up just and holy anger in our selves ? answ. we are to stir it up by the exaggeration of the injury done , or received , and that by the consideration of these foure circumstances . first , from the person that doth the wrong : his basenesse , wisdome , gravity , and office : if he hath pretended former friendship , received from us many kindnesses , which he repays with injury and ingratitude : if he hath often done us wrong , which we never revenged , or greatly endamaged himself to endamage us : in all which respects we have much more cause to be angry with our selves for sinning against god : think with thy self that if a base peasant should buffet a prince , what an injury it would be ? how much more abominable is it for me so vile a wretch to rebel against god ? that i should sin against him who hath enriched me with such wisdome and understanding ; that hath adorned me with so many gifts , afforded me such means to keep me from sin : that i should abuse my talents , and his mercies , so as to fight against him with his own weapons . as he hath laden me with his mercies , i have pressed him with my sinnes , &c. secondly , the second circumstance is the injury it self , as if we be injured in our soul , body , name , goods , &c. and as the thing wherein we are wronged is the greater ▪ so is our anger which we conceive against it : this we should consider in the wrong we do against god : we injure him in his glory which is most deare to him : impeach his sovereignty , deny him homage , and all this to satisfie our fleshly lusts , and to enlarge the kingdome of satan . thirdly , the person injured ; as if he be a person of great authority , esteem , and vertue : if one that was then endeavouring the offenders good , &c. in these particulars we have great reason to be angry with our selves for sinning against god : for hereby we have done intollerable injury to the lord of glory : to whom we are indebted for inestimable favours , who hath been always ready to do us good , &c. fourthly , the mannner of injuring : as if we be esteemed as friends , and yet secretly injured as enemies : if the injurie was premeditated long aforehand : if in place where we ought to be loved , and honoured , we be wronged , and disgraced : if the injury be publick before many : if often reiterated , &c. in which respects we have the more cause to be angry with our selves for sinne : for in words we professe our selves christs servants , but in deeds we deny him : we lightly regard his presence : sin against knowledge , and conscience , &c. if ever we had just cause of indignation , it 's against our selves for sinning against god. quest. why is anger rightly to be ordered ? answ. first , because of all passion : it 's deepliest rooted , and extends its branches farthest ; for no age , condition , or nation are free from it : other passions onely trouble some particular persons . lust enflames one , ambition another , covetousnesse another , &c. but whole states are enflamed by anger , and fury . secondly , inordinate anger is most infamous : an argument of shameful levity , infirmity , madnesse . an angry person hates truth , embraceth errour , opposeth them that admonish him ; entertains perverse counsel : forgets his own credit : is an enemy to his own safety : against himself is untameable : against his neighbours is intollerable : under a weak pretence of revenge anger makes men violate all bonds of friendship ; tread under feet all laws both divine , and humane : other passions will hearken to reason , but this to none . thirdly : as of all infirmities there are none worse , or more dangerous then those which disfigure the face of a man : so of all passions none are more pernicious then anger : for the eyes of such a man sparkle : his face is enflamed with blood which flows from the heart : his hair stares with horrour : his mouth foames : his tongue falters ; his feet and hands are in perpetual motion : he vomiteth out nothing but threats ; speaks of nothing but blood and revenge , &c. fourthly , it 's a deceitful passion : an angry man sees not the thing as it is , and yet swells and boils inwardly . fifthly , it 's the character of a fool , prov. . . and . , . eccles. . . sixthly , it makes a man unmindful of his own condition : if poor , yet hee 'l waste his goods : being a private man , he would rule : being weak , he becomes a lion : where delay is requisite , he makes haste : where haste is necessary , he doubts . seventhly , an angry person can neither please god nor man : he regards no commandments ; doth nothing in order , but all rashly and without discretion . quest. what are the several kindes of disordered anger that must be shunned ? answ. it 's disordered when it 's not moved by faith , ariseth not from love , keeps not within its bounds , and is not directed to a right end . the kinds of it are many . first , devilish , which rageth against vertue and godlinesse ; is incensed by innocent and vertuous actions ; as in caine , genes . . . in saul , sam. . . in asa , chron. . . in the jews , luke . . in nebuchadnezzar , dan. . . secondly , rash , and unadvised : the branches whereof are , . unjust anger that proceeds from our own suspicion and imagination only , as in eliab , sam. . . . when we are provoked without cause , or upon every smal occasion contrary to the law of love , corinth . . . prov. . . and it 's a mans glory to passe by a transgression , proverbs . . and so sudden anger which is admitted without deliberation ; condemned , eccles. . . it s a foolish thing , prov. . . . such abound with transgressions , proverbs . . thirdly , immoderate , and immodest anger : which may be discerned by these signes . . when men utter words dishonourable to god by blaspheming , swearing , cursing , &c. or opprobrious to their neighbours , as when their anger breaketh out into bitter and reviling speeches , as shemei did against david , sam. . . the jewes against steven , acts . . forbidden , ephes. . . . when we have no regard of order , and comelinesse , either in respect of our selves , or those with whom we are angry : in respect of our selves , when ( though private men ) we take revenge , which belongs to god , rom. . . in respect of the party with whom we are angry ; as when a sonne being angry with his father ( though upon just cause ) useth him unreverently : and so of servants towards their masters , &c. and all inferiours towards their superiours . . when it makes us forget any duty of love which we owe to them , as to pray for them , and endeavour their reformation : so in the disciples , luke . . . when it stirs us up to violent and unseasonable reproofs , psalme . , . . when it s not mixed with sorrow proportionable to the displeasure that we conceived : he that is rightly angry , though he be displeased with the offence , yet he pities the offender . fourthly , when anger is partial its disordered : and that is , . when its hot against some sins ▪ and can brook others as bad , either because they suite with our disposition , or that we have little wrong by them . . when we are zealous against sin in our enemies , but ●avourable to it in our selves or friends . . when we are as angry for small as for great offences : whereas our anger should be proportioned to the offence . fifthly , when it 's directed against the person of the offendor , not against his offence , and aimes at his hurt , and destruction , but seeks not the glory of god , the good of the church , or common-wealth ; the private benefit of our selves , or neighbours , or the reformation of the offendor . such was cains towards abel : sauls towards david , nebuchadnezzars towards the three children , but christs rule is otherwise , mat. . . sixthly , when being long retained it turns to hatred . quest. what motives may disswade us from sinful anger ? answ. first , consider the sinful causes of it , which are . unbelief in gods word ; david tells us that he was so patient towards his adversaries because he waited upon god , psal. . , &c. . folly , for eccles. . . it resteth in the bosome of fools . . self-love which makes us so to prize our selves as never to think on the injuries and indignities we do to others ; and hainously to aggravate every small wrong done to our selves . . pride , which makes us more sharp-●ighted in apprehending a wrong , and more furiously insolent in taking revenge , prov. . . so in the ephramites , judg. . . and . , &c. so psal. . . this set haman against mordecai , and the jews , esth. . , . . covetousnesse : for if the hope of a covetous man fail his expectation , their unquiet thoughts prepare a lodging in their hearts for anger ; they trouble their own house , prov. . . . impotency , and effeminatenesse of mind which makes men unable to bear injuries : hence women , children , sick , and aged persons are so waiward . . luxurious nicenesse ; if the houses of such are not kept neat ; their diet cooked to their mindes : if a spot be on their cloaths , they are so enraged that the house will not hold them . . curiosity : for when men have an itching desire to see and heare all things : how friends , and foes speak of them : what servants do , and say , &c. they come to hear , and know many things which provoke them to anger . hence prov. . . eccles. . , . . lightnesse in believing reports , and listening to tale-bearers : hence , prov. . . and . . so in saul , sam. . . yea , in david , in hearkening to ziba , sam. . . hence jam. . . . inordinate love , or excessive sorrow : for the powers of the soul , being weakened by these passions , are made unable to beare any burden . . want of meditating on the common imperfections whereunto we are all by nature subject : for if we consider that our selves have as great , or greater faults as those we are angry for in others , we would not be so easily provoked for every trifling occasion , eccles. . , . titus . . . if we would look more at home , and lesse abroad , it would prevent much anger . . tendernesse of education , and foolish cockering of mothers , begets anger , making their children more teasty then wasps , more proud then peacocks , more wanton then the asse-colt , &c. whereas severer education would pull down their stomacks , and make them more patient . . idlenesse , unthriftinesse , and voluptuousnesse nourish anger . hence , proverbs . . thes. . . tim. . . proverbs . , &c. and . . secondly , consider the mischiefs of this passion above others : other passions do but draw men to evil : but this precipitates them into it ; those do but shake , but this overthrows them ▪ love is stronger then death , yet anger overcomes it ; the father in anger forgets his love to his child , the childe to his father , &c. yea , anger makes a man forget the love of himself : as appeares by those , who to satisfie their anger violently thrust themselves into imminent dangers of death : covetousnesse is a violent passion , as apppears by those who venture body and soul to get riches , yet anger makes them hazard the losse of their estates , and to spend all amongst lawyers to be revenged on their enemies . voluptuousnesse makes men plunge themselves into particular pleasures ; but choler makes them of so bad a disposition , that they rejoyce in other mens miseries : it 's worse then envy ; for as envy desires to see any one miserable , it 's choler that procures their misery . feare is a cruel tyrant which makes men thrust themselves into danger to avoid danger , and to kill themselves for fear of greater torment , yet anger vanquisheth fear , causing them , who tremble to see another mans wound , contemne their own death : so that as other affections lead a man , this draws him : others entice him , this compels him : others make us prone to evil , but this casts us headlong into the gulf of all wickednesse . thirdly , consider the manifold evil effects of anger which are produced of it self , or are caused from others : as . it blindes reason , and makes men for the present as though they were distract of their wits . it 's a short madnesse , and in this respect worse ; for that madnesse is involuntary ▪ but this passion is entred into willingly and wittingly . madnesse is an evil of punishment , but this is an evil of sin : so in simeon , and levi , gen. . . in david , sam. . , . in saul , sam. . , . in theodosius . . as it springs from , so it causeth infidelity , and fretting against god , as in moses , numb . . , &c. prov. . . sam. . . . it extinguisheth the love of god , which cannot kindle in such an unquiet breast . how should we love god whom we have not seen , if we love not our neighbour whom we have seen , john . . . it 's an hindrance of holy prayer . an angry man cannot call upon god , or if he should , god would not hear . hence , psal. . . tim. . . mat. . . and . , , . pet. . . . it makes the word of god unprofitable : hence , jam. . . be swift to hear , slow to wrath . it hardens the heart that the word cannot take root . . it so fills , and swells the minde that there is no room for good thoughts , and meditations , it 's so full of thoughts of revenge , &c. so that it stops communion with god , and disturbs the peace of conscience . . it makes men impatient of admonition , which is ordained by god as one means to recover us from sinne : so in abner when justly reproved , sam. . . . it grieves the spirit of god , and lets the devil into mens hearts , to whose image they are conformed by unjust anger , ephes. . . , . . it disfits a man for society . hence , prov. . , . make no friendship with an angry man , &c. . it macerates , and vexes the soul with fury , so that they become self-tormentors ; rage , and fury , tortures more then wrong , and injury . . it exposeth to infinite dangers , by provoking men to enter into private quarrels so as wholly to neglect themselves , that they may hurt their enemies : like the bee that looseth her life to sting others . it oft ruines the body ; some being extraordinarily moved have broken their veins , and vomited out their souls with their blood . others have fallen into mortal diseases , as apoplexies , frenzies , madnesse , palsies , falling-sicknesse , &c. these are its effects in regard of our selves ; now in regard of our neighbours . . it overthrows all friendship : for there was never friendship so inviolable , but anger hath dissolved it . hence , prov. . . anger is cruel , and wrath raging : they will fall from words to blows , then to wounds , then to death . . yea , it makes men hurt whom they should most love , as wife , children , servants , who being necessarily conversant with them , are most exposed to their fury . . it 's the gate of vice whereby it enters . hence , psal. . . cease from anger , leave off wrath , fret not thy self to do evil ; so prov. . . a furious man abounds in transgressions : so jam. . . the effects of anger which are caused by others as a deserved punishment of it , are , , it subjects a man to the wrath of god , and brings his curse upon him , mat. . , . hence job . . prov. . . mat. . . . such are a prey to satan , whilest they plot , and devise that mischief which pleaseth him ; and when once by passion he hath blinded the eye of reason , he can easily lead us into all wickednesse . as crows first pick out the sheeps eyes , and then prey upon them . . it brings contempt from men , whence by it they blaze abroad their folly , whereas wisdome procureth honour and respect . . . an angry man lies open to the malice , fraud and violence of his adversary : for having no power over his passion when provoked , he rusheth himself head-long into danger , not caring what he saith , or what he doth , though tending to his own prejudice , and to his adversaries advantage . fourthly , consider the high account the lord makes of a heart well fortified , and purged from this base passion , prov. . . god calls for the heart , i. e. a heart well drained from sinful affections ; and a christian may fetch a surer evidence of his spiritual estate from his reformation herein , then from any particular duty to the affirmative commandments of the morall lawe . object . but i am chollerick by nature and cannot expel it ? answ. this excuse is no better then adams fig-leafe to hide the nakednesse of thy sin . it will not excuse us before a temporal judge to say , we are prone by nature to such a sin : much lesse before god , god gave us not such a nature , but it comes from original sin , therefore we must not excuse one sin with another ; and what serves grace for but to reforme nature . if thou beest regenerate by the holy ghost , he makes of a leopard a lamb , &c. esay . , . object . though i be somewhat hot for the time , yet it 's quickly gone ? answ. eccles. . . be not of an hasty spirit , for anger rests in the bosome of fools : many are the mischiefs of sudden anger : as it begins without son , so it ends without shame , and repentance : gods children should resemble their heavenly father , who is slow to anger , exodus . , . object . i say nothing in my passion , what would you have me doe ? answ. concealed anger , ( if nourished in the heart , and hidden to have a better opportunity for revenge , or being dissembled for credits sake ) is worse then professed anger . first , in respect of the party that is angry , because turbulent affections kept in , torment the more , like a raging fire that hath no vent , or a violent streame that is stopped . secondly , in respect of the person with whom we are angry ; because it makes him lesse wary , and more secure . hence a secret enemy is more dangerous then a professed enemy : prov. . . and . . as we see in . caine , gen. . . in absolon , sam. . , . in joab , sam. . . in judas , luke . . object . but he hath often offended me ; i can bear no longer . answ. love covers a multitude of sins , prov. . . we must forgive to seventy times seven times , mat. . . as david did to saul ; joseph to his brethren . object . but except god give us the gift of patience we can never put up injuries contentedly ? answ. such would have god do all , and will do nothing themselves : for if they sincerely desired the grace of patience , they would use gods meanes to get it . quest. but by what means is corrupt anger to be subdued , and mortified ? answ. first , faith , as it moderates all passions , so this of sinful anger : and that . by stamping gods image of goodnesse , patience , and long-suffering upon the soul : a man cannot have fellowship with god by faith , but he shall be like him : faith teaches us to imitate our heavenly father , as exod. . . psal. . , . see his long-suffering , pet. . ▪ . ezek. . . therefore col. . . look upon christs example , and imitate him . . by acknowledging the providence of god , without which the least injury could not befal us : the least being a portion of that cup which gods hand reacheth out to us : so in job , chap. . . in joseph , gen. . . in david , sam. . , . this perswasion that all our sufferings come from god , is a forcible motive to patience . for . it constraines us to confesse that all our chastisements are just , yea , lesse then our sins deserved , being but light and momentany : we have cause therefore to admire gods goodnesse in such gentle rods , rather then to be angry at them . . it teacheth that the manner of gods dealing is exceeding tender , and compassionate , psal. . . when we deserve to be cast into hell fire , he doth onely lop and prune to make us more fruitful , therefore we have more cause to be thankful then to be offended . . it shews that god in his infinite wisdome will dispose of every thing for our good , as he hath promised , rom. . . why then should we be angry , seeing god will turn the injuries of men into blessings ? say therefore with christ , iohn . . shall i not drink of the cup , &c. . it acknowledgeth the present course that god taketh to be best , and most behooful for us : for god is wisest , and his prescriptions most safe and healthful : we have therefore no reason to be angry unlesse we will fight against god. . it looks up to christ , and imprints the vertues of his death upon the soul : he that believes in christ crucified , is made like unto christ in love , meeknesse , and all other graces that he manifested in his death . for it thus pleadeth ; christ endured scoffs , reproaches , railings , revilings , buffetings , scourgings , yea , and death it self : not for any demerit of his but for our sakes ; and shall we grudge to suffer small injuries from men at our saviour christs request , seeing we have deserved far greater ? . it submits to the absolute sovereignty of the lord , and will not encroach upon his prerogative royal : now all revenge is gods right , and he hath not given it to man , rom. . . a private man in the common-wealth may not usurp the place of a judge , nor a servant of a master : much lesse may a christian , by revenging his own quarrel in word or deed , intrude himself into gods office . . faith works humility , and lowlinesse , and banisheth self-love , and pride : for it minds a man of his sin , and the desert thereof : and that whatsoever good he enjoys , he holds as an almes of grace ; whatsoever he suffers , he acknowledgeth lesse then his desert , and a just chastisement of love , and therefore is patient . . it raiseth the heart to an earnest desire of spiritual things , and treadeth under feet all vaine and transitory things , and therefore a believer is not much disquieted when he is crossed in them . as the upper region of the aire is not molested with winde , raine , haile , &c. so a heavenly minded christian is lifted up far above these sublunary things , and cannot be afflicted with them . . faith begets soundnesse of spirit , and christian hardinesse : but a sound mind is not easily disturbed with wrongs that are offered , no more then sound flesh is when handled . . it seeks the approbation of god , but is not vainly inquisitive what others think , or speak , or do ; whereas he that basely enquireth what is said against him in every company , disquiets himself with anger , and makes his faults more publick . . it acquaints us with the common frailties of all man-kinde ; discovers the filthinesse of original sinne which hath infected all the sons of adam : it puts us in minde how often we have provoked god , and offended our brethren , the remembrance whereof is a great curb to carnal anger , seeing we do many things that need pardon both from god and man. . it kindles in us just indignation against our own sinnes , which restraines carnal anger from breaking out against others : for he that is zealous against his own sins , hath no leasure to quarrel with others for petty wrongs and injuries . . faith proceedeth with counsel and deliberation : it considers before it judge , and judgeth before it proceed to execution : it defers to censure till time hath revealed the truth . . faith worketh by love , which is of more force to restrain us from revenge , then injury to provoke unto ange● : for love suffers long , yea , suffers all things , corinth . . , . it makes us look upon him with whom we are angry as a brother : to remember that we would have other men to forgive us when we wrong them , and therefore we must do the like . . it 's the property of faith to receive the whole word , and to diffuse the saving vertue thereof into every power of the soul , which changes us in to the nature of it self : but the word requires meeknesse , long-suffering , and patience : the word is compared to leaven that leaveneth the whole lump . . faith obtaineth of god by prayer the spirit of meeknesse whereby our nature is renewed after the image of god ; and our affections sanctified that they may further gods glory , the good of our brethren , and our own salvation . . it shews the danger of retaining anger which is a high degree of murther . it shewes that the promise of forgivenesse is made onely to them that forgive , matth. . that judgement mercilesse belongs to them that shew no mercy , james . . that with what measure we mete it shall be measured to us , mat. . . quest. what further meanes may a christian use to subdue anger ? answ. first , shunne all businesses above thy reach , least being opprest with an unsupportable burden , it makes thee froward and teasty . secondly , yea abstaine from multitudes of businesses , because amongst so many , some will certainly miscarry , and so inflame thy distracted minde with anger . thirdly , shun the society of chollerick persons , least thou beest infected by them , and learn their wayes , prov. . , . as one stick kindles many . fourthly , avoid contentious controversies : for if thou canst not bring over men to thy opinion thou wilt be apt to be angry , thinking that it will derogate from thy wit , and understanding , if thou prevailest not . fifthly , take heed of medling with the strife that belongs not to thee , especially of medling with foolish and indiscreet persons , proverbs . . and . . sixthly , look often upon the admirable examples of the patience of gods saints which have been before thee , as of abraham , gen. . . of moses , exod. . , . of david , sam. . . of stephen , act. . . especially of christ himself , pet. . . seventhly , look also upon the examples of such as have given themselves over to fury , whereby thou shalt see the uglinesse , and brutishnesse of this sin . is not his countenance disfigured ? his words absurd : his actions rude ? &c. eighthly : flie jealousies and surmisings which fill us with choller as much as just grounds : causing us to make a bad construction of a look , a smile , &c. and so to grow hot against the innocent . ninthly , be not light in giving credit to reports , seeing the many practices which are used to abuse the credulous : flatterers will seek to insinuate themselves by accusing the innocent . tenthly , make the best construction of every thing : if the party that hath wronged thee be a young man , impute it to his rashnesse , and want of experience : if a father ? let the remembrance of former benefits mollifie thee towards him : if they be persons under the command of others ? it may be they have been forced to it : if good men ? believe they had no will to hurt thee : if wicked ? its no more then we expected from them . . remove the ocasions of anger : as cotys king of thrace , when one brought him curious vessels , but brittle , he commended their rare workmanship , yet presently brake them , least ( being of an hasty nature ) when his servants by any accident brake them , he should be excessively angry . quest. but when anger hath seized upon us , what means may we use to supplant it ? answ. first , yeeld not obedience to it : believe it not when it would provoke to revenge : in other passions giving them liberty brings some ease , but anger , the more we give way to it , the more it is enflamed . secondly , remember that it 's a dishonest thing to revenge an injury , prov. . . and . . and . . and shews a short wit. thirdly , do not multiply words which are the fuel of anger : we may as well think to quench fire with wood , as anger with words . fourthly , when angry , make some delay before thou speakest , or doest any thing : anger smothered will languish , but let out , will flame to further mischief . besides thou mayest in a moment do that in thy anger that thou mayst repent of whilest thou livest . fifthly , get out of the company of such as have offended thee , as jonathan did , sam. . . sixthly , remember that daily thou sinnest often against god ; and therefore thou hast reason to turn thine anger against thy self . seventhly , consider whether thou purposest ever , or never to lay aside thy anger . if ever ? it's better that thou should'st presently quench it with the water of the spirit , then that it should burn out of it self . if never ? remember that thou nourishest a viper in thy bosome that will eat out thy bowels . eighthly , consider how much precious time thou spendest about a bad matter , which being so short , and precious , should be better imployed . ninthly , we should by earnest and hearty prayer beg the assistance of gods spirit , whereby our affections may be so ruled , and sanctified , that they may be serviceable to gods glory , the good of our brethren , and the furtherance of our own salvation . tenthly meditate on the unbounded mercy of god , whose vertues thou must imitate if thou bee●t his childe ; god forgives that man that injureth thee much more then thou canst : he forgives him infinite sins , and canst not thou forgive him one offence ? and yet thou hast more reason : for thou knowest not his heart ; it may be he meant better to thee then thou imaginest : thou art not acquainted with the strength of his tentation , which perhaps was so violent as would have overthrown thee ; nor the reason why god suffers him to be overcome by it . consider also that thy self stands in need of infinite mercy for washing away thy many foule offences : and wilt thou not let one drop fall upon thy brother to forbear , and forgive in trifling wrongs ? quest. how may we cure anger in others ? answ. first , if thou livest with those that be furious , the best way to winne them to kindnesse , is for thy self truly to repent of thy sins . for prov. . . if a mans wayes please the lord , he will make his enemies to be at peace with him , isa. . . &c. he makes the wolfe to feed with the lamb , &c. the hearts of men are in his hands , and he turnes them as he pleaseth : as he did esaus to jacob , gen. . . &c. and . , . remember his promise , that if we humble our selves , he will grant us compassion in the sight of them that hated us , chron. . . kings . , &c. chron. . . &c. solomon prayes for it . secondly , keep silence : for as fire cannot continue long if the fewel be taken from it , so anger cannot long endure if crosse answers be not multiplied . hence prov. . . and . . jam. . , . as cannon-shot loseth its force if it light on earth , or soft wooll , but dasheth the stone-wall in pieces : so the violence of anger is abated , when not resisted : but furiously rageth when it meets with opposition . thirdly , give a soft and milde answer , either excusing thy fault by shewing thy innocency , or in all humblenesse confessing it , and craving pardon , prov. . . and . . gen. . . jude . . &c. as milk quencheth wilde fire , and oile lime , so doth a milde answer anger . fourthly , administer grave and wholesome admonition , with seasonable counsel and advice , as we see in abigail to david , sam. . . but this must be done when the heat of anger is somewhat asswaged , and with mildnesse and moderation , else it may provoke more . fifthly , humble submission allayes choler : the lion tearrs not the beasts that prostrate themselves : as we see in jacobs case with esau , gen. . , . sixthly , benefits and kindness asswage anger ; so it did sauls anger against david , sam. . . and . . hence prov. . . if thine enemy hunger , give him bread , &c. a great fire melts the hardest iron : so said jacob , gen. . . so prov. . . seventhly , mark diligently the disposition of angry persons , and by all lawful meanes conform thy self to them : shunning all occasions of offence by thy milde and courteous carriage . so eccl. . . and . . see mr. balls power of godlinesse ; dr. tailor on tit. mr. bolton , mr. rein●r , and dr. harris . quest. how are vicious and vertuous anger differenced ? answ. chiefly in the object : the vertuous regards the interest of god , the vicious the interest of a mans self ; but both proceed from glory , and have their motions for the vindication of glory : for a religious anger hath for its motive the glory of god : but the motive of vicious anger is a mans particular glory , and the resenting of private contempt either true , or imagined . hence the proudest men are most cholerick , for being great lovers of themselves , and valuing themselves at a very high rate , they deem the smallest offences against them to be unpardonable crimes . but he that knows himself , and apprehends how small a thing he is , will not think the offences against him to be very great , and therefore will not be much moved at them . quest. what other causes be there of sinful anger ? answ. first , weaknesse contributes much to it : for though a fit of anger look like a sally of vigour and courage , yet it s the effect of a soft spirit . great and strong spirits are patient , but a weak nature can suffer nothing . the winde stirres leaves and small twigges , seldome the bodies of great trees . secondly , all things that make a man tender and wanton , make him also impatient and cholerick , as covetousnesse , ambition , passionate love , ease , and flattery . thirdly , anger is produced by giving way to the wandring of thoughts , curiosity , credulity , idlenesse , and love of sports . fourthly , it s sometimes stirred up by contrary causes , as by prosperity and adversity , the reply of an adversary , or his silence : too much or too little businesse ; the glory to have done well , and the shame to have done evil : there is nothing but will give occasion of anger to a peevish and impotent spirit . quest. what are the evil effects of it , the more to make us shun and hate it ? answ. first , its dreadful , when assisted by power , like an impetuous storme , that overthrows all that lies in its way : how often hath it razed cities , ruined empires , and extirpated whole nations ? one fit of anger in theodosius , ( the best of emperours ) slew many thousands of innocents amongst the nocents in thessalonica . how many have been massacred by wicked princes ? and what slaughters would there be in the world , if mean fellows had as much power as wrath ? secondly , its dangerous to the angry man himself ; for by the overflowing of the gall , wrath overflows all the faculties of the minde , which discovers it selfe by the inflammation of the face , the sparkling of the eyes , the quick and disordered motion of the limbs , the injurious words , the violent actions , &c. wrath turnes a man into a furious beast : yea , in the heat of such fits many get their death , or do such things as they repent at leisure . thirdly , there is no cause so good , but it s marred by impetuous anger : the great plea of anger is the injustice of others : but we must not repel one injustice by another ; for though an angry man could keep himself from offending his neighbour , yet he cannot excuse his offence against god and himself , by troubling the serenity of his soul , and therefore expelling gods image , and bringing in a storme and confusion , which is the devils image . as when a hogshead of wine is shaken , the dregs rise to the top ; so a fit of raging choler doth thrust up all the hidden ordure , which before was setled by the feare of god or men . fourthly , the wrong done to piety or justice , is no just reason for our immoderate anger : for they have no need of so evil a champion , which is rather an hinderance then a defence of their cause , and in stead of maintaining them transgresseth against them . to defend such reasonable things as piety and justice are , there is need of free reason : and whether we be incensed with the injury which is done to them , or the wrong done to us , we must be so just to our selves , as not to lay the punishment upon us for the faults of another , or make ourselves miserable , because our neighbours are wicked . to which end we must remember , that in the violation of justice , god is more interessed then we are , and knows how to punish it when he sees it expedient : and if god will not punish as yet , our wills must not be more hasty then his , and it becomes not us to be impatient for our own interest● , when himself is patient in the wrong done to his own : let the cause of our anger be never so holy and just ; yet that of james is a perpetual truth , chap. . . the wrath of man works not the righteousnesse of god. if it be the cause of god that we defend , we must not use that good cause to bring forth evil effects , and the evil of that which incenseth us can hardly be so grievous as the losse of humanity and right reason , of which a man is deprived by excessive wrath . for prov. . . vvrath is cruel , and anger is outragious . it resteth in the bosome of fooles , eccl. . . fif●hly , the good opinion and love of our selves , which ( when all is said ) are the chief causes of anger , ought also to be motives to abate or prevent it : for would any man that thinks well of himself , and loves his own good , make himself vile and bruitish ? but this is done by letting the reines loose to our choller : whereas the way to deserve the good opinion of our selves and others , is to maintain our selves calme and generous , never removed from the imperial power over our selves by any violence of passion . prov. . . he that is slow to anger is better then the mighty , and he that rules his spirit , then he that takes a city : alexander m. deserves not the name of a great conquerour , who was a slave to his anger . ob. but i have many provocations from those with whom i must necessarily live , servants esp●cially , th●y are so bad , & c ? answ. anger is a remedy worse then the disease , and no houshold-disorder is worth the disordering of our soules with passion . better were it for us to be ill served , or not served at all , then to make our servants our masters , giving them power of dispossessing us of the command of our selves , whensoever it pleaseth them to provoke us to anger . yet a wise man may expresse indignation without anger , making others tremble , himself standing unmoved . quest. how may we from seeing anger in others , learne to cure it in our selves ? answ. first , learne to hate it , and take heed of it , by observing how imperuous and servile it is together : how ugly , unbecoming , unreasonable and hurtful it is to others , and more to a mans self . secondly , mark carefully the wholesome warning which an angry adversary will give us : for he will be sure to tell us all the evil that he seeth in us , which our selves see not . a benefit not to be expected from our best friends . thirdly , study the science of discerning mens spirits , considering with a judicious eye the several effects of every mans anger . for no passion doth so much discover mans nature as this . if a man be a contemner of god , as soon as he is angry , he will wreak his teen upon god with blasphemies : if he hath piety and ingenuity , he will make them plead for him , yet but lamely , as discomposed by anger : if he be a coward , he will insult over the weak : and if he find resistance , you shall see him threaten , and tremble together , like base dogs , then barking most when they run away . if he be haughty , he will expresse his anger by a scornful smile , and will boast of his blood and valour , as lamech did . and from hence let us reflect upon our selves : he that mindes well how wrath betrayes a man , and layes open his infirmities , and that a man that hath no rule over his own spirit , is like a city that is broken down , and without walls , prov. . . will fence himself against that treacherous passion , by christian meeknesse and moderation , and will learn to be wise by his neighbours harmes : and will observe christs precept , mat. . . learn of me , for i am meek and lowly , &c. quest. what is hatred ? answ. it is an indignation for an injury received or imagined , or for an ill opinion conceived of a person or action . it differs from anger in this : anger is sudden , and hath a short course , but hatred is more durable and lasting ; anger seeks more a mans vindication then the harme of others , but hatred studies the hurt of his adversary . quest. whence doth hatred proceed ? answ. it s a compound of pride and sadnesse : and it proceeds out of ignorance of ones self , and the price and nature of things : hence john . . he that hates his brother is in darknesse , and knows not whither he goes , because that darknesse hath blinded his eyes ; as then blinde men are commonly testie : so the blindnesse of ignorance makes men prone to hate their neighbours . quest. is there no good use of hatred ? answ. yes , first , it s naturally good , serving to make us avoid things that are hurtful . secondly , it s morally good , when we use it to oppose that which is contrary to the sovereign good , which is god : for when we hate that which god hateth , we cannot do amisse , so we be sure that god hates it : as when we hate the unjust habits and actions which are condemned by the word of god. but as for mens persons , because god hath not declared his hatred , or love to this or that man , we must love them all , not fearing to offend god thereby , though he should hate any of them ; for we cannot offend him by obeying his commandment , which is , that we should love our neighbours as our s●lves . there is indeed an hatred of iniquity in god against those that oppose his glory , which obligeth us also to hate them with that hatred of iniquity , and to oppose them so long as they oppose god. so david , ps. . . do not i hate them that hate thee , & c ? i hate them with a perfect hatred , i count them mine enemies ; but we must take heed lest the hatred of iniquity , bring a hatred against the person . for to love our enemies , and to overcome the evil with good , is the most ingenuous imitation of god himself . hence mat. . . love your enemies , &c. that you may be the children of your heavenly father , &c. there is need of a great measure of wisdom , and grace to observe these two precepts together , psal. . . ye that love the lord hate evil ; and thou shal● love thy neighbour as thy self , mat. . . hating iniquity in the wicked , and loving their persons , and both for gods sake . quest. what is the chief use of hatred ? answ. it is to be incited to good by the hatred of evil ; for which end it is not necessary that the greatnesse of hatred , equal the greatnesse of the evil : we are not obliged to hate evil things as much as they deserve ; for then the great current of our affections would run into the channel of hatred , and leave the channel of love dry : whereas the hatred of evil is not requisite of it self but by accident , as a consequence of the love of good : for if the hatred of vice perswade us to vertue , we shall be yet more perswaded to it by the love o● goodnesse . quest. what are the effects of hatred , which may make it hateful ? answ. first , many of them are the same with the effects of anger : for there is no anger without some degree of hatred , if not to the person , yet to the action : but there is some hatred without anger , when , in cold blood , men premeditate the destruction of an adversary . secondly , all the destructions in the world , wherein mans will is an agent ▪ are immediately wrought by hatred : for though they may have remote causes of ambition , covetousnesse , carnal love , emulation , and all the violent passions : yet these destroy not but by accident , till some opposition hath driven them into hatred , which is the executioner and avenger of wrongs . thirdly , unto hatred all the cruelty of tyranny , and malice must be imputed : and therefore it s no marvel , if by hating our neighbours we become gods enemies , john . . if a man say he loves god , and hates his brother , he is a liar . fourthly , hatred is a bitter venome , which being once diffused , and soaked into the soul , turnes a man into an hell-fury : makes him contrary to all good , and ready and industrious to all evil ; yet doth it more harme to a mans selfe , then to any other , consuming his spirits with a continual malignant feaver , and banishing from his soul , serenity , and meeknesse , which should nourish other vertues , and give rest to the soul. fifthly , it s often seen that whilest men consume themselves with hatred of others : the person hated is healthful , merry and quiet , as if imprecations made him prosper : ill-grounded hatred drawing gods blessing upon the party , unjustly hated and persecuted : as david hoped , psal. . . let them curse , but blesse thou . quest. what means may we use to prevent , or cure hatred ? answ. consider that hatred is conceived for one of these two ends . first , either to avenge our selves , or secondly , to avenge injustice : which is the cause of god. first , now before we think of revenging an injury , we must consider whether we have done or received the greater wrong : for its ordinary that the offender is harder to be reconciled , that it may not be thought that he is in the wrong . secondly , calmly consider whether the revenge may not do us more harme then the injury : fo● besides , that there is no enemie so despicable , but it is better to let him alone then provoke him , the harme that hatred doth within us cannot be recompenced by any sweetnesse of revenge , though there were no other harme in it , then to delight in robbing god of that which he hath reserved to himself : seeing he challengeth revenge as due to him , excluding all others , heb. . . thirdly , strive against the tendernesse , which makes you quick to pick offences , and slow to make satisfaction : be also ingenuous to devise arguments for patience : art thou condemned being guilty ? acknowledge justice : art thou innocent ? bow under authority . art thou lately offended ? it s too soon to resent it . is the sun gone down since ? it s then too late . art thou wounded ? look to thy cure , not to revenge . art thou well again ? let not thy minde be harder to heal then thy body . art thou offended by a friend ? remember the friendship more then the offence , is it done by an enemy ? labour to make him thy friend by returning good for evil . is he too strong for thee ? it s folly to contend with him . is he too weak ? it s a shame to do it , is he thy superiour ? thou must yield ●o him , is he thy inferiour ? thou must spare him , &c. fourthly , since pride represents our enemies to us under a vile and unworthy notion , let us fetch some good out of that evil : let contempt help patience to bear their provocations : for if 〈◊〉 dog bite me , should i bite him again ? or if an asse did kick me , should 〈◊〉 kick him again ? fifthly , when another offends thee , remember tha● thou hast offended others : it is too great a flattery of self-love to think to be excused by others , whilest we will excuse none : we must therefore put on a resolution of mutual forbearance . sixthly ; above all , we must remember , that we are all guilty before god , and stand in need of his mercy , and unlesse we forgive we pray against our selves , and beg condemnation every time we say the lords prayer . seventhly , meditate often upon death , which will conduce much to the laying down of hatred : let us not be so hot in our dissensions : death will quench our heat within a few dayes : as when two little fishes are contending for a fly , the pike comes and devoures them both : so whilest we quarrel about small things , death is coming , which will swallow up him that is in the right , and him that is in the wrong ; the vanquisher , and the vanquished , and send both to plead their causes before the great judge : and it will go ill with us , if we appear in judgement without repentance and faith , and without charity to our neighbours they cannot be sound : why should our hatred be long , since our lives are so short ? ira mortalium debet esse mortalis . secondly , to temper our hatred against injustice and sin , let us consider that for the most part this is but a pretence , whereby we cozen our selves , and others to palliate personal hatred . if we take gods cause sincerely in hand , we must conforme our selves to his will and wisdom , expecting till he send his messenger , death , to attach , and bring the wicked before his tribunal , psal. . . cease from anger , and forsake wrath ; fret not thy self in any wise to do evil , for evil doers shall be cut off , v. . yet a little while , and the wicked shall not be . if we hate wickednesse , we may be sure that god hates it more , and will punish it : but in his own time , to satisfie his justice , not our humours ; certainly , if we hated iniquity in good earnest , we would hate it more in our selves . if our enemies be wicked , we must love them for gods sake , and for our own , because we also are subject to the like infirmities . dr. peter du moulin of governing the passions . quest. how is immoderate anger a sin ? answ. first , in regard of the impulsive cause of it , when a man is excessively angry , where he hath no just reason for it , mat. . . secondly , in regard of the degree and measure of it ; when , though we have a just cause , yet our anger exceeds the cause , gen. . . thirdly , in regard of the end , when it is not directed to gods glory , and the restraint of sin : but that therein we seek our own glory , or profit , or the satisfying of our proud mindes , prov. . . and . . and . . fourthly , in regard of the direct effects of it : as when we break out into curses , execratious , and reviling speeches in our passion , ps. . . fifthly , in regard of the indirect effects of it , as when we thereby lose the use of our reason , prov. . . luke . . or when it works not the righteousnesse of god : that is , when by our anger we are disfitted for those duties which god hath prescribed , and requires of us . sixthly , in regard of the duration of it , when it continues longer then it ought to do , eph. . . ames . cas. consci . chap. x. questions , and cases of conscience about anger in god. quest. what is anger in god. answ. it 's the inward displeasure which he hath against sin , and his purpose to punish it , accompanied with threatnings upon his purpose , and execution upon his threatnings . quest. how may it be proved that there is anger in god ? answ. first , by his judgements executed upon sinners : as upon the lapsed angels : the old world : sodom and gomorrah : the ten tribes : the two tribes , &c. secondly , by his threatenings against sinne , isaiah . . job . . thirdly , by the saints complaining of it , and praying against it , as psal. . . and . , . and . . and . . quest. why is there anger in god ? answ. first , because of that antipathy which is in him against sin , as it 's contrary to his pure nature : opposed god and would turne him out of his sovereignty : for by sin we cast out god , and admit the devil into our hearts , and prefer our lusts before gods will , and our carnal reason in contriving sinne before gods wisdom in his word . secondly , sin is the onely object of gods anger , though foolish persons make a sport and trifle of it : for it , adam was cast out of paradise , gen. . . the old wo●ld destroyed , gen. . . pet. . . yea , it made god in a sort angry with his own dear son , so that he cried out , my god , my god , why hast thou forsaken me , mat. . . and if god shewed anger against sin by punishing it in our surety , christ , who was made sin for us , and yet had no sin in himself : what will become of wicked and ungodly sinners . quest , why are judgements called gods anger ? answ. because they issue from his anger : for it s not the judgements , but the anger in them which lies heavy upon the soul : whereas when we suffer ill , knowing that it is not from anger , but for trial of our graces , or for exercise of them we take it patiently . hence , deut. . . the lord will smite thee with the botch of egypt , and with the emrods , and with the scab , and with the itch , whereof thou canst not be healed : what is a scab , or the itch ( which now are so light set by ) such a terrible judgement ? o yes , when it comes with gods displeasure : what is it that blows the coals of hell , and makes that fire so hot , but gods anger ? isa. . . quest. how will it appear that gods anger is so terrible ? answ. first , we may see it in the earnestnesse of davids suit to have gods wrathful countenance turned away from his sins , and from him because of his sins , psal. . . as also in that of the church , psal. . , . turne us o god of our salvation , and cause thine anger towards us to cease : wilt thou be angry with us for ev●r ? wilt thou draw out thine anger to all generations ? &c. secondly , in the expressions whereby the scripture sets it forth , as psal. . . thou , even thou art to be feared , and who may stand in thy sight when once thou art angry . psal. . . the earth shook and trembled : the foundations of the hills also moved , and were shaken because he was wroth . psal. . . and ye perish from the way , when his wrath is kindled , yea but a litle . it was time for moses to call upon aaron to make haste , and go quickly to make an attonement , when there was wrath gone out from the lord , numb . . . it 's called gods fierce wrath , jer. . . his sore displeasure , psal. . . oh! rebuke me not in thine anger , saith david , psalm . . he cared not what god laid upon him , so it were not in anger . thirdly , the greatnesse of gods anger may be estimated by the greatnesse of his mercy . patience abused turns into fury . what is blunter then iron , then steele in it self ? but let it once be sharpened , and nothing is keener : nothing so calm naturally as the sea , but when once flirred , nothing is more tempestuous . the best wine makes the sharpest vineger . so nothing being so merciful as god is in himself ; if he be once provoked , nothing is more terrible , heb. . . our god is a consuming fire , heb. . . it 's a fearful thing to fall into the hands of the living god. fourthly , the bitternesse of gods wrath may be concluded out of our saviours agony : it was no small thing that made even him standing in our roome , to offer up prayers , and supplications with strong crying , and teares , to be saved from that which he feared , heb. . . see mr. hieron . on psal. . quest. what means then may we use to divert this fierce anger of god ? answ. repentance is the best means we can use to pacifie gods displeasure . when the lord hath threatned many grievous judgements , and plagues for sinne one upon the neck of another , denounced with variety of expressions in the most terrible manner , yet after all that terrible thundring . see deut. . , &c. it follows : it shall come to passe when all these things are come upon thee , the blessings , and the curses which i have set before thee , and thou shalt call them to minde amongst all the nations whither the lord thy god hath driven thee , and shalt return unto the lord thy god , &c. that then the lord thy god will turn thy captivity , and have compassion upon thee , &c. not that repentance is the meritorious cause of pardon , but god will have an order in things : where there is no sense of sin , and humiliation , with prayer for pardon , and reformation , trusting in god for mercy , there the anger of god abides still . again , chro. . . if my people that are called by my name shall humble themselves , and pray , and seek my face , and turn from their wicked ways : i will hear from heaven , and will forgive their sin , and heal their land : and no marvel ; for he is gracious , and a sin-pardoning god , exod. . , . so ezek. . and ch . . manasses was a very great sinner , being enabled by his authority to do the greater mischief , yet upon his humiliation , and prayer , he found mercy , chron. . , . so in the prodigal , luk. . . david , psal. . , . confesseth that whilest he neglected repentance , gods hand was heavy upon him , so that his moisture was turned into the drought of summer , &c. but when he confessed ; god forgave the iniquity of his sin . quest. why is repentance such an effectual means to divert anger ? answ. because it's gods nature so to do : his nature is more inclined to mercy then to anger . for god to be angry , it s upon the supposition of our sins ; but to be merciful , it always proceeds from his own bowels . micah . . who is a god like unto thee , that pardoneth iniquity , and passeth by the transgressions of the remnant of his heritage : he retaineth not his anger for ever , because he delighteth in mercy . what comes naturally , comes easily , without pain , as beams from the sun , water from the spring , heat from the fire : hence , psal. . . they that know thy name will put their trust in thee , for thou lord hast not forsaken them that seek thee . quest. how can gods anger be said to be turned away from his children , when yet oft-times they finde the effects of it in the course of their lives ? answ. there is a double anger in god , . vindicative . . fatherly . now god after our first conversion removes his vindicative anger from us : after which , though he sometimes threatens and frowns upon us , yet it is with a fatherly anger : and this is that which god removes , together with the shame , and correction attending it , when we repent of our sins , and reform our ways . or there is a childe of anger . a childe under anger . now gods children after their conversion are never children of wrath , and anger , though sometime , they be children under anger , if they make bold with sin : so that then , though they have the right of sons , yet they cannot make use of it , to go boldly to the throne of grace , conceiving god to be angry with them , and so continue till they humble themselves , & reform their ways : god was so angry with moses that he suffered him not to go into the land of canaan , numb . . . so he was with david when he had numbred the people . sam. . . and with the corinthians for their unworthy receiving the sacrament of the lords supper , cor. . . these were all children under wrath , but not children of wrath . quest. how may we know gods anger to be removed , when yet we ●ndure the afflictions ? answ. god is infinitely wise , and in afflicting hath many excellent ends : as first , when he afflicts us , it 's to correct us for our sins ▪ after which when we have pulled out the sting of sin by confession and humiliation , though the affliction doth continue , yet his anger doth not . secondly , affliction somtimes is only for the exercise of our faith , and patience , and trial of our graces , and for the exemplary manifestation unto others of gods goodnesse to us . but even then we may know that afflictions come not in anger to us , when after repentance god speaks peace to our consciences , so that though the grievance continue ; yet it 's attended with peace and joy in the holy ghost see dr. sibs his returning back-slider . quest. how is god said to be angry with his children ? isa. . . answ. gods anger toward his children doth not exclude them out of his love , seeing it is not the anger of an enemy , but of a gracious father , who is not angry with their persons to destroy them , but with their sins to convert and save them . as children by their miscarriages may anger their parents , and provoke them to frown upon them , yea , sharply to correct them , and yet at the same time their parents entirely love them , and seek their amendment : so gods children , when they sin , provoke him to anger , and are said to be out of his favour , not that god changes his fatherly affections , or purposes utterly to reject them : but only changes the effects of his love , into effects of hatred by suffering them to be vexed with terrours of consciences , and outwardly scourges them with temporary afflictions , not out of hatred to their persons , whom he hath once loved in christ , and therefore for ever loves them : but for hatred of their sins , and love to their persons whom by this means he brings to repentance , and reformation of their ways . quest. what is anger in god ? answ. the ancient fathers do unanimously agree that anger in god is nothing but the divine revenge or punishment that he inflicts for sin : for there are no perturbations , or troubled affections in god as there are in men : hence st. austin saith , ira dei non est perturbatio concitati animi , sed tranquilla constitutio justi supplicii . and again , cum irasci dicitur deus , non significatur perturbatio , qualis est in animo irascentis hominis : sed ex humanis motibus vindicta ejus irae nomen accepit : so then gods anger being nothing but his revenge or punishment that he inflicts for sinne , it must needs follow that the anger of god is always provoked by sinne : so gen. . . with . and . . job . . . quest. why doth god poure out his anger upon sinners ? answ. first , because of his justice : for though god be not delighted with our suffering , yet he is delighted with his own justice , according to which punishment is due to sin . it is not evil therefore in god to punish wicked men , because it proceeds from his love of justice . but it s evil for men to deserve punishment , because it proceed from the love of wickednesse . secondly , because it s for our profit . for this is the principal end of all gods punishments , that they amend the sinner : hence st. austin saith , quicquid divinitus ante ultimum judicium vindicatur , non ad interitum hominum , sed ad medicinam valere credendum est . neither will it weaken this argument to say , that wicked men are so far from being warned by their punishments to avoid sin , as that they are hardened by them to the aggravation of their condemnation : because notwithstanding this , they have this profitable effect on the godly ; for by the punishment of fooles wise men are reformed . as cyprian saith ; supplicia imprudentium prudentibus conferunt sanitatem . thirdly , because of the ordination of divine providence . for god is the author of order in the world , and suffers nothing that wants order : but sin is in its own nature nothing but disorder . hence aquinas saith rightly . aequum & ordinatum est , ut qui contra voluntatem divinam percipere voluit peccati voluptatem , ut contra voluntatem propriam cogatur experiri supplicii acerbitatem . it 's but just and equal that those which will needs solace themselves with the pleasures of sin contrary to the will of god , should taste of the bitternesse of punishment contrary to their own wills . d. daunant on col. chap. xi . questions , and cases of conscience about some of the antinomian errours . quest. the antinomians say ▪ that through the blood-shed and righteousnesse of christ in their free justification . god sees no sin in them , and therefore they should see no sin in themselves ; or if they do see it with the eye of reason , yet they should not see it with the eye of faith . quest. is this true doctrine ? ans. no ; for the blood of christ was never shed to destroy all sense and sight of sin in believers . but he died rather to make them sensible of their sins : for he died to save his people from their sins , john . . tit. . . but by the sight of sin they come to be weaned from it , and so saved out of it : and hence it is , that the greatest and deepest spirit of mourning for sin is poured out upon believers , when god hath poured upon them the spirit of grace , zach. . , . and godly sorrow works repentance , &c. cor. . . the blood of christ which was shed for the killing of sin , makes them sensible of their sin , with the aggravations of it , being now not only against the law of god , but against the blood and love of the son of god. the contrary doctrine is very false and pernicious . quest. vvhether is the law given as a rule to believers under the gospel ? answ. yea , as may be proved by these arguments . first , if sin be the transgression of the law , as the apostle affirmes it to be , john . . then a believer is bound to attend the law as his rule , that so he may not transgresse it : as david did , psal. . . for whosoever makes conscience of sin , cannot but make conscience of observing the rule : and they which lay aside the rule , cannot make conscience of sin , which is downright atheism and profanenesse . p●rquius , a great libertine in calvins time , makes this only to be sin , viz. to see , know , or feel sin , and that the great sin of man is to think that he doth sin , and that the old man is put off by not seeing sin . but these are liars , john . , . secondly , a true believer , though he cannot keep the law perfectly as his rule , yet he loves it dearly , and blames himself when he cannot keep it , and cries out with the apostle , rom. . . the law is holy and good , though i am carnal : he loves his copy , though he can but scribble after it . thirdly , had believers been free from this directive power of the law , paul would never have perswaded them to love upon this ground , because its the fulfilling of the law , gal. . , . ob. but the law written in the heart and the spirit , is the rule of life : therefore not the written law ? answ. first , the law written in the heart , is called a law , not in respect of perfect direction , ( which is essential to the rule ) but in respect of ●ighty and effectual operation , 〈◊〉 being a power in it as of a strong law effectually , and sweetly compelling ●o ●he obedience of the law. secondly , for the spirit , he is indeed the principle of our obedience , whereby we conform unto the rule , but not the rule it self . only this is true , . that the spirit enclines the heart to the obedience of the rule . . it illuminates the minde many times to see it by secret shinings of preventing , as well as brings things to remembrance which we knew before . . it acts them also sometimes : as when we know not what to pray , it prompts us . rom. . . when we know not what to speak before our adversaties , it gives it in to us , m●t. . when we know not whither or how to go , it s a voice behinde us , and leads us to the fountain of living waters , isa. . . rev. . . but all these quickening acts proves it not to be a rule by which we ought to walk , but only by meanes of which we come to walk , and are enclined , directed , and enabled to walk according to the rule . fourthly , the spirit of god which endited the scriptures , and this law , is in the scriptures , and in the law as well as in the believers heart , and therefore to forsake or reject the scriptures , or this written rule , is to forsake and reject the spirit speaking in it as our rule ; nay , it is to forsake that spirit , which is the supream judge , according to which all private spirits , nay , all the actings , dictates , movin●s and speakings of gods spirit in us , are to be tried , examined , and judged , as isa. . . john . . for which the men of bereah were commended , act● . . ob. the diff●r●nce between the old and new testament is this : that of moses was a ministery from without , but that of christ from within , and therefore the letter of the scriptures is not a law to a christian , but the law written in their hearts , & c ? answ. if this be the difference between the dispensation of the old and new testament ministry , then we may all burne our bibles as uselesse : and then its a marvel why the apostles preached , or why they wrote the gospel for after-times ; that men mi●ht believe , &c. as it is , john . . john . . for either their writing and preaching was not an external ministry , which is contrary to sense : or it was not christs ministry , which is blasphemous : whereas christ in the spirit , leads us to christ in the letter ; the spirit within to the word without , by which we shall be judged at the last day , john . . and therefore certainly we are to be regulated by it now . ob. but the faithful receive an unction of the spirit , which teacheth them all things ? answ. this teaching is either immediate or mediate : if immediate , why doth st. john tell them that he writ to them , that they might hereby know that they had eternal life , john , . but if mediate , to wit , by the word externally preached , or writ , then that external word is still to be our rule , which the anointing of the spirit helps us to know : when therefore he saith , john . . that being taught of the spirit , they need not that any man should teach them , he speaks not of the immediate teaching of the spirit , but explains his meaning in the words following ; ye need not that any man should teach you , ( i. e. otherwise , or after another manner of way then the spirit taught them ) but as the anointing teacheth you all things , and is truth . for if ministers are to preach in demonstration of the spirit , then they that hear them , and are taught by them , need no man to teach them otherwise , then as the same spirit in the same demonstration teacheth them all things . as therefore the spirit leads us to the word , so the word leads us to the spirit , but never to a spirit without or beyond the word , whereby the outward administration in the word , or letter should cease , when the inward administration of christ in the spirit comes . ob. we are not to be led or guided by any outward commands in our obedience unto god , because god is to work all our works for us , and we are not to live , but christ is to live in us ? answ. it s vain to think that we are not to look at any promises , because christ is to accomplish all promises for us : if the question therefore be , by what we are to live ? the apostles answer is full , gal. , , . we are to live by the faith of the son of god : but if the question be , according to what rule are we to live ; the answer is given by david , psal. . , . thou hast commanded us to keep thy precepts diligently , &c. so v. . . if any demand what is the rule of faith by which we live ? answ. the gospel , phil. . . but if you demand , what is the rule of life it self ? answ. the moral law , and of this is the controversie . ob. but we are neither subject to the law , nor to sin : because all things both good and evil come from gods vvill , and all things that are done are wrought by him , and all that he doth is good , and therefore all sinful actions are good , because he works them ? answ. the commanding will of god , called voluntas mandati , is to be our rule , and not the working will of god , called voluntas decreti ; for we cannot sin by fulfilling the one , but we may sin in fulfilling the other : gods secret , and working will was fulfilled when josephs brethren sold him into egypt , and when the babylonians afflicted israel seventy years , and when the jewes caused christ to be crucified , yet in all these they sinned , and provoked god against them , acts . . gods will is his own rule to work by , not ours : and therefore samuel convinced saul , when he spared agag , that his disobedience against gods command , was rebellion , and as the sin of witchcraft , though therein he fulfilled the decree of god , sam. . . fourthly , a fourth argument to prove that the law is our tule , is this : if the love of christ is to lead us , then the commands of christ ( wherein he discovers one chief part of his love ) are to guide us , and to be a rule of life to us ; he that believes that a christian under the rule of the law , is under bondage , may justly be feard that himself is still under the bondage of sin , and satan , and never knew what the true love of christ is : for it 's a great part of the love of christ to command us to do any thing for him . a poor humbled prodigal will account it great love to be made an hired servant . object . the law indeed requires doing , but not the gospell , and therefore believers that are under the gospel are under no law of doing ? answ. as the gospel requires ●o doing that thereby we may be just , so it requires doing also when by christ jesus we are made just : for it commands us to be holy as god is holy , pet. . . and perfect as our heavenly father is perfect , mat. . . the law and gospel require the same perfection of holinesse , onely here is the difference , the law requires it that thereby we may be made just , and therefore accepts of nothing but perfection : but the gospel requires it , because we are already perfectly just in christ : hence though it commands as much as the law , yet it accepts of lesse , even the least measure of sincerity , though mixed with the greatest measure of imperfection . object . a believer hath repented in christ , and mortified sin in christ : so that mortification , and vivification is nothing but a b●lieving that christ hath mortified sin for us , and been quickned for us , and sanctification that is inherent in christ , and not in us , is the evidence of our justification ? answ. first , this principle confounds a christians justification , and sanctification , as it casts the seed of denying all inherent graces in a believer , and lays the basis refusing to do any duty , or conform to any law in our own persons ; and it will follow , that as the perfection of christs righteousnesse to our justification , should make us abhor any righteousnesse of our own to our justification : so if we be perfectly sanctified in christ , then perfection of christs righteousnesse to our sanctification , should make a beleever not only renounce the law , but abhorre all personal righteousnesse through the spirit to our sanctification : and then a believer must abhor to seek any love , or feare of god in his heart , which directly is an inlet to all manner of prophannesse . secondly , christ indeed is our sanctification , as well as our righteousnesse , cor. . . but not materially , and formally , but virtually , meritoriously , and ( with meet explications ) exemplarily . our righteousnesse to our justification is inherent in him , but our sanctification is inherent in our selves , though derived from him : hence we are never commanded to justifie our selves , unless it be instrumentally , and sacramentally , but we are commanded by faith to wash ourselves , isa. . . act. . . we are exhorted to repent , to believe , to mortifie our earthly members , to walk in newnesse of life , &c. because these things are wrought in us by christ to our sanctification , but not wrought in christ for us as our righteousnesse to our justification . object . they that are in christ are said to be compleat in him , col. . . and that they receive all grace from his fulnesse , john . . therefore they have no grace in themselves ; but its first in him , and consequently their sanctification is perfected in him ? ans. though the perfection and fulnesse of grace is first in christ , yet beleevers have not all in him after one , and the same manner , nor for the same end : for our righteousnesse to our justification is so in him as never to be inherent in us , neither here , nor in heaven ; but our righteousnesse to our sanctification is so far in him as it is to be derived to us , and hence it 's formally in us , but virtually and meritoriously in him . object . a christian must do what is commanded , but not by vertue of the command , for the spirit will binde their hearts to the law , but they are not bound by any authority of the law to the directions thereof ; for the spirit ( say they ) is free , and they are under the government of the spirit , which is not to be controlled by any law ? answ. if their meaning be that a beleever is not bound by the commanding power of any law to conforme thereunto , only the spirit will conforme their hearts to it , so that perhaps they shall do the thing which the law requires , but not because the law commands it , then it will follow , that in case a beleever fall into any sin : as whoredome , drunkenness , murder , &c. these wicked acts though they be sins in themselves ; yet they are not so to him , because he is now free from the law , and not bound to obedience by vertue of any command , and where there is no law , there is no transgression . object . the law is our rule as it was given by christ , and not as it was given by moses ? answ. the law may be considered , either materially , as it contains the matter of the covenant of works , and thus a believer is not to be regulated by it : or it may be considered finally , or rather relatively , as it stood in relation to the people of the god of abraham , who were already under abrahams covenant , which was a covenant of grace , gen. . . and so the law as it was given by moses , was given by christ in moses : hence it is that the law of love commanded by moses is called the lawe of christ , gal. . . therefore we must not set christ , and moses together by the eares . object . the written law is not to be a christians rule , but so far as it s written in the heart ? answ. this is a cursed assertion : for did not christ himself resist tentations to sin by cleaving to the written word , mat . , . and was not this done for our imitation : so david , and christ delighted to do gods will , because it was so written of them , psal. . , . paul exhorts children to obedience , because it 's the first commandment with promise , eph. . . paul preached what was in the old testament , acts . . what is it but popery to make the spirit within to be the supream judge , and superior to the spirit of god in the written word without ? the grace of god appearing in the gospel will have us to walk worthy of god in all well-pleasing according to the law , tit. . , . and to mourn bitterly that we are so unlike the will , and image of god revealed in the law , rom. . , . object . paul speaks of a law written and engraven in stone , and therefore of the moral law , which yet he saith is abolished by christ in the gospel ? cor. . , , , . answ. the meaning of this place , as also gal. . . is , that the apostle speaking of the moral law by a synecdoche , comprehends the ceremonial law also , both which the false teachers urged as necessary to salvation , and justification , at least together with christ , against whom the apostle here disputes : the moral law therefore is abolished , first , as thus accompanied with a yoke of ceremonies . secondly , as it was formerly dispensed , the greater light of the gospel obscuring that lesser light of the law , as ver . . thirdly , he may speak of the moral law as a covenant of life , which the false teachers urged , in which respect he calls it a ministry of death , and a letter which killeth ; and thus it s abolished by christ , that with open face we may behold the glory of the lord , as the end of the law for righteousnesse to every one that doth believe . object . the gospel under which believers are , requires no doing , for doing is proper to the law , which promises life , and requires conditions ; but the gospel promiseth to work the conditions , but requires none , and therefore a beleever now is fully free from the law ? answ. the gospel and the law are taken two wayes . . largely , the law is taken for the whole doctrine contained in the old testament , and the gospel for the whole doctrine of christ , and the apostles in the new testament . . strictly , the law pro lege operum : for the law of works : the gospel , pro lege fidei : for the law of faith : the law of works is strictly taken for that law which promises gods favour , and life upon condition of doing , or of personal obedience : the law of faith is strictly taken for that doctrine which reveals remission of sins , and reconciliation with god by christs righteousnesse only , apprehended by faith : now the gospel in this latter sense excludes all works , and requires no doing in point of justification , but only believing : but take it largely for the whole doctrine of gods love , and free grace , and so the gospel requires doing : for as it 's an act of gods free grace to justifie us without calling for our works : so it 's an act of the same free grace to require works of a justified person , to serve him in righteousnesse , and holinesse all the days of our lives , tit. . . and to think that the gospel requires no conditions , is a dreame against multitudes of scriptures , which contains conditional , yet evangelical promises . there are indeed no conditions required of us in the gospel , but what the lord himself hath , or shall work in us : but it doth not therefore follow that no conditions are required of us ; for requiring the condition is the means to work it , and the means and end should not be separated : as christs righteousnesse must go before as the matter , or moving cause of our justification : so faith must go before this righteousness , as an instrument , or applying cause of it by which we are justified : 't is true , god justifies the ungodly . but not immediatly without faith , but mediately by faith , rom. . . when the apostle affirms that we are justified by faith without works , he doth hereby plainly give that to faith which he denies to works : so then as he denies works to be the antecedent condition of our justification , so he affirms the contrary of faith which goes before our justification . believe , and live . object . there is no sin now but unbelief , which is a sin against the gosp●l onely ; therefore there being no sin against any law , christ having abolished it by his death , the law cannot be our rule ? answ. are drunkenness , whoredome , theft , &c. then no sinns to be repented of , or watched against , but only unbelief ? will not the lord judge men , not only for unbelief , but for all the works done in the body , as rom. . . cor. . is not the wrath of god revealed from heaven against all unrighteousnesse , & c ? rom. . . if there were no sin but unbelief , how can all flesh , jews and gentiles become guilty before god , that so they may believe the gospel ? as rom. , , &c. if they be all guiltless till unbelief comes in ? no sin indeed shall condemn a man if he believe , but it will not hence follow that there is no sin but unbelief ; sin is before unbelief comes : a sick sinner , before an healing saviour : sin kills the soul , as it were , naturally , unbelief , morally : no sin shall condemn us if we believe : but it doth not hence follow that there is no sin before , or after faith , because there is no condemning sin , unlesse we fal by unbelief . object . but now to preach the law savours of an old testament spirit , which was wont to wound , then to heale , to humble , and then to raise : but now we are to be ministers of the new testament , and no law is to be heard of ? answ. indeed to preache the law as the means of our justification , and as the matter of our righteousnesse without christ , or together with christ , as they did , cor. . . is a ministry of the letter , not of the spirit : but to preach christ plainly , as the end of the law , & to preach the law , as the means to prepare for , and advance christ in our hearts is no old testament ministry , neither doth it put a vaile upon mens hearts that they cannot see the end of the law , as cor. . . but it takes away the vail of all conceit of mans own strength , and righteousnesse by seeing his curse , that so he may flie to christ , and embrace him for righteousnesse . object . indeed the children of the old testament were under the law as their school-master to lead them to christ , gal. . , . but now ( saith the apostle ) we are no longer under this school-master ? answ. be it so that the sons of god are now no longer under the terrour of this school-master , is it not therefore a ministers work to preach the law unto the slaves of sin ? object . no , but we must say : thou poor drunkard , &c. here is a god that hath loved thee , and a christ to die for thee : here is salvation by him only , because thou art a sinner , fear not ; thou art free from dam●ation , christ died for thee . answ. is a poor drunkard , a villaine that never believed in a state of condemnation ? rom. . . paul saith , there is no condemnation to them that are in christ , but where are they freed that are out of christ ? who are by nature the children of wrath whil'st dead in sin , eph. . , &c. much lesse are such to believe because they are such : are not such ministers therefore that preach this doctrine like the false prophets , isa. . ult . and . ult . that cry , peace , peace , when god saith there is no peace to the wicked ? and saith not christ , john . ult . he that believes not , the wrath of god abides on him : it was upon him before , and when he believes not , it abides still on him . must the ministers of the new testament preach lies , and tell drunkards and villains , before they reject the gospel by unbelief , that the lord loves them , and there is no condemnation to them ? object . to judge of justification by sanctification is a doubtful evidence , a carnal and inferior evidence ? answ. if to be under the power and dominion of sin be a certain evidence of condemnation , so that he that says he knows christ , and yet walks in darkness is a liar , john . . and . . then sanctification , whereby we are freed from the power of sin , is a clear and full evidence of our actual justification : ●oh . . . hereby we know that we know him , if we keep his commandments : so act. . ult . christ is sent to blesse his people by turning the● from their iniquities : then they that are turned from them by him , may know certainly that they are blessed . so tim. . . godlinesse hath the promise of this life , and that which is to come ; therefore sanctification is a clear evidence of gods love to us ; sanctification is always an evidence in it self of a justified estate , though it be not always evident unto us . now to prove that it s no carnal , and inferior , but the first evidence , and a principal one , take th●se propositions . first , the free offer of grace is the first evidence to a poor lost sinner that he may be beloved . secondly , the receiving of this offer by faith ( relatively considered in respect of christs spotlesse righteousnesse ) is the first evidence that sheweth why he is beloved , and what hath moved god actually to love him . thirdly , the work of sanctification ( which is the fruit of our receiving this offer is the first evidence shewing that he is beloved . see shepheards morality of the sabbath . object . that which revealeth any evidence of assurance that i am christ , and he is mine , is the spirit speaking personally , and particularly to my heart , with such a voice , son , be of good cheer , thy sins are forgiven thee : and this is that broad seale of the spirit , making an immediate impression on my heart , without any begged testimony from works of sanctification , which is the revealing evidence of my interest in christ : and the receiving evidence is faith , believing this testimony of the spirit , only because the spirit saith so ; not because i have evidences or particular works of sanctification , such as are , universal obedience , sincerity of heart , and love of the brethren ? answ. the papist is the black devil , taking away all certainty of assurance : the antinomian is the white devil ; a spirit of hell clothed with all heaven , and the notions of free-grace ; they say , free-grace in us is a dream : sanctification inherent is a fiction : christ is all : there is no grace existent in the creature ; grace is all in christ , and nothing but imputed righteousnesse . but if works of sanctification can give no assurance , then first , the joy , and rejoycing which we have in the testimony of a good conscience , that in simplicity , and godly sincerity , not with fleshly wisdome , but by the grace of god , we have our conversation in the world , cor. . . must be but a dream . david , job , moses , samuel , the prophets , and apostles , their joying in a good conscience , must arise from doubtful and conjectural evidences : yea , then none can say in any assurance : i beleeve in christ : in the inward man i delight in the law of god. i am crucified to the world . my conversation is in heaven , &c. for all these are inherent qualifications in a childe of god , but they are doubtful and uncertain . how then hath god promised to love the righteous : to give the prize to him that runneth , &c. secondly , the testimony of the spirit , bearing witnesse to our spirit that we are the children of god , rom. . . is in this sense , an immediate act of the spirit , because the reflex acts of the soul are performed without any other medium , or meanes , but that whereby the direct acts are performed . i know that i know , and i know that i believe ; my sense by the same immediate operation of the spirit , by that which i know god , without any other light , teacheth me to know that i know god : as by light i see colours , and my common sense needs not another li●ht to make me know that i see colours : so when i believe in christ , that habitual instinct of the grace of god actuated and stirred up by the spirit of god , makes me know that i know god , and that i believe , and so that i am in christ to my own certain feeling and apprehension : but this doth not hinder , but the assurance of my interest in christ is made evident to me by other inferiour evidences , as john . . hereby we know that we know him , if we keep his commandments . by keeping gods commandments we do not simply know that we know him by certainty of faith ; but we know that we know god these two wayes . . we know ( the instinct of the new man being stirred up to action by the winde which bloweth when , and where it lusteth ) our knowing of god to be sound , saving and true ; we do not so much know our knowing of god by this supernatual sense , as we know the supernatural qualification and sincerity of our knowing of god ; so that we rather know the qualification of the act , that the work is done according to god : then the act according to its substance , though we do also know it in this relation . so john . . we know that we have passed from death to life , because we love the brethren , i. e. our love to the brethren doth evidence to us , both that we are translated to the kingdome of grace , and also we know that that translation is real , true , sincere , and effectual by love , and all the fruits of the spirit . . by these works of sanctification we have evidence that we have interest in christ , not as by formal light suggesting to us , that the immediate impression of this great , and broad seal of god , and his personal and particular testimony is true , ( for gods spirit needeth not another witnesse to adde authority to what he saith ) but because this conclusion , ( thou john , thomas , &c. hast interest in christ to thy own feeling ) must be proved by scripture , ( except with enthusiasts , we separate the word and the spirit ) therefore these works of sanctification prove the conclusion consequently by scripture and sense , and so lead us to the word of promise , thus . he that believeth , and maketh sure his belief by walking not after the flesh , but after the spirit , hath a clear evidence to his own feeling that he hath interest in christ. but i john , thomas , &c. do believe , and do make sure my belief by walking , not after the flesh , but after the spirit ; therefore i have a clear evidence to my own feeling that i have interest in christ. the proposition is scripture , john . . and . . and . , . rom. . , . john . . and . . the assumption is made sure by sense , not at all times , but when the spirit is breathing upon the soul. for though i do believe , and walk after the spirit , yet to my own feeling i have only evidence of my interest in christ , when the spirit stirs up my sense to compare my faith , and walking with the promises of god in christ. ob. if this be so , then all the certainty that i have of my interest in christ , is ultimately and principally resolved into this weak and rotten foundation of my own good works , which being examined by the law of god , will be found so sinful , that they must needs involve me under the curse of god ? answ. this will not follow for if our works of sanctification were the causes of our peace and comfort , then it might have some colour of truth : but , though these works have sin cleaving to them , yet because our supernatural sense of the spirit suggesteth that these works are the fruits of faith , and are done in some measure of sincerity , and flow not from the spirit of the law , but from the spirit of the gospel , therefore they lead us to christ , and drive us upon a clear gospel-promise , thus . first , that the adherent sinfulnesse of our works are purged by the blood of christ. secondly , that our peace and assurance depends not upon our works , but upon the promises of the gospel in such scriptures as these , tim. . , . cor. . . rev. . . only our inherent qualification leads us , as a moral motive , to look to the promises of god , which is the foundation of our peace . thirdly , if works of sanctification be no sure marks of our interest in christ , because sin cleaveth to them , which involves us in the curse , then neither can faith in christ be a sure mark of our interest in christ , because it is mixed with sinful doubtings : but as faith justifies , not because its great and perfect , but because its lively and true , ( as a palsie-hand may receive a piece of gold as well as a strong one ) so also do our inherent works of sanctification evidence to us that we are in christ , and so lead us to the promises of the gospel , as signes , not causes of our interest in christ , and that under this notion , because they are sincerely performed , not because they are perfect , and without sin . fourthly , in exalting christs righteousnesse one way by making christ all , they make christ nothing another way , by vilifying the glory of sanctifying grace . for we are not by good works to make our calling and election sure to our selves , and in the evidence of our own consciences , if our good works be no signes of our interest in christ. fifthly , the spirit which they make the only witnesse , must be known to us by scriptures , not to be a deluding spirit : for if this spirit cannot be known by those things which are called the fruits of the spirit , gal. . . love , joy , peace , &c. as the fruits are evidences of the life of the tree , then men are to labour for faith , and the raptures , impressions , and the immediate and personal influence of a spirit from heaven without making any conscience of holy ving , and so this is the high-way for men void of all sanctification to believe that they are in christ ; and they may live after the flesh , and yet believe the testimony of the broad seal of an immediate working spirit . mr. rutherfords parl. sermon . ob. but rom. . . it s said that god justifies the ungodly ? answ. first , some answer it thus : that these words are not to be understood in sensu composito , but diviso , and antecedenter : he that was ungodly , is , being justified , made godly also , though that godlinesse doth not justifie him ; and so they compare these passages with those of making the blinde to see , and the deaf to hear , not that they did see whilest they were blinde , but those that were blinde do now see ; which is true and good . but secondly , ungodly here is meant of such , who are so considered in their nature , having not an absolute righteousnesse : so then the subject of justification is a sinner , but withal a believer : now its impossible that a man should be a believer , and not have his heart purified , acts . . for whole christ is the object of his faith , who is received not only to justifie , but also to sanctifie . ob. but rom. . . christ died for us whilest we were enemies ? answ. if christ died for us whilest we were enemies , why do they say , that if a man be as great an enemy as enmity it self can make him , if he be willing to take christ , and to close with him , he shall be pardoned , which includes a contradiction : for how can an enemy to christ close with christ ? but christ died , not only to justifie , but to save us : now will they hence infer , that profane men living and dying so shall be saved ; and indeed , the grand principle , that christ hath purchased and obtained all graces antecedently to us , in their sense , will as necessarily infer , that a drunkard abiding so , shall be saved , as well as justified . ob. but it s said that christ died , and rose again for sinners ? answ. we must know that this is the meritorious cause of our pardon and salvation ; but besides this cause there are instrumental causes , that go to the whole work of justification ; therefore some divines , as they speak of a conversion passive and active ; so also of a justification active and passive : and they call that passive , not only when the meritorious cause , but the instrument applying it is also present , then the person is justified . so then to that grand mercy of justification , something is requisite as the efficient , viz. the grace of god ; something as meritorious : viz. christs suffering : something as instrumental : viz. faith : and one is as necessary as the other . mr. burges vindiciae legis . chap. xii . questions , and cases of conscience about apostasie , or falling away . quest what is apostacy ? answ. it 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace : so gal. . . ye are fallen from grace . object . how many sorts of apostacy are there ? answ. first , there is a falling from god , either secret , when the heart by distrust is withdrawn ; or open when men do blaspheme the truth , and rail at the doctrine of god , as those jews did , act. . . secondly , there is a temporary defection , or falling away , which afterwards is repented of : or a final of such as die in their apostacy : as julian did . thirdly , there is a spiritual defection from some part of doctrine and obedience : as in david , peter , &c. and a total when the foundation of faith is denied . fourthly , some fall from god in their first yeares , following their superstitious ancestors , as many that are borne of popish parents : others that fall in their middle age after their enlightning with the truth , as sundry inconstant protestants ; which fall to popery , or heresie : so tim. . . foretold , thes. . . fifthly , there is a universal departure from the whole doctrine of christ , after it is once known by the enlightning of the spirit , with a malicious despite of it , because its the truth of god , heb. . . and . . and . . read more of it , pet. . . joh. . . quest. how farre may a childe of god apostatize , and fall back ? answ. first , he may loose all his zeale ; and be but lukewarme , rev. . , . so sam. . . there was no zeale in any to oppose the blasphemy of goliah . this was foretold , matth. . . the love of many shall wax cold . secondly , he may lose all his affections which are the wings of the soul : as it was with sardis , r●v . . . so with asa , chron. . . and david , sa● . . . thirdly , he may grow to be senseless of sin , and of the grace of god : so were josephs brethren when they had thrown him into the pit , gen. . . so the israelites when they had made the golden calf , exod. . . so david , sam. . . fourthly , he may grow to be notoriously vain and worldly : so paul complains of some of his dear friends , phil. . . fifthly , he may grow to that pass that the service of god may be a burden to him : he may cry out as those , mal. . . hence paul exhorts the galatians , ch . . . be not weary of w●ll-doing . sixthly , he may be so dead that nothing can quicken him : and so it may fare with the whole church , even when god shews signes of his departure : hence isa. . . i wondred that there was no intercessor . quest. where then is grace in such an one ? is he unchilded againe ? answ. the grace of a childe of god can never be wholly lost , not for any goodness in himselfe , but through the goodness of god to him : for , first , there is a seed of god still remaing in him , john . . so that he cannot commit sin with that full swinge as wicked men do . regeneration is an immortal seed , pet. . , . secondly , there are supernatural habits remaining in him , whereby he hath inclinations to good , and against evil , psal. . . though the righteous fall , yet shall he not utterly be cast down , &c. now the difference between the seed , and habits is this . this seed is immediately in the soul , though it runnes through all the powers of it : but these supernatural habits are immediately in the powers and faculties of the soul : and herein they differ from moral and natural habits ; in that these do naturally incline , but supernatural habits do never actually incline , but upon concurrence of special grace . thirdly , a childe of god hath ever an anointing , john . . i. e. a gift , and grace of god , whereby his eyes are enlightned to look upon god and his ordinances , and all sin , and iniquity with an heavenly eye , which can never be taken away : so that he will not think or talk of god as a natural man doth : he will discover that he hath something of god still in him . fourthly , there is a little strength in his heart , as rev. . . he doth a little fear god : hath some good desires though but weak , and a little endeavour to please god : though corruptions be very strong . quest. whence proceeds this back-sliding in gods children ? answ. from their giving way to sin , and not looking to themselves to abstain from it ; as from worldliness , passion , &c. as tim. . . this david found by woful experience , and therefore prays , psal. . . that god would uphold him with his free spirit . so we see in peter , matth. . . now the reasons why sin doth so deaden grace in their hearts are , first , sin is a soul-killing thing : when the devil hooks a man into sinne , he draws him into the dead sea , hos. . . when ephraim offended in baal , he died , eph. . . ye were dead in sinne : hence he calls the law of sin , the law of death , rom. . . sinne weakens all the powers and faculties of the soul , and body that they cannot stir to any duty . it 's like a great weight on a mans back , heb. . . as christ saith , cares overcharge the heart , luke . . it separates between god which is the fountain of life , and the soul , and therefore no marvel if it deaden it . secondly , sin grieves the holy spirit of god : and we know that all the quickening of a christian consists in the gracious assistance of gods spirit : so that if he withdraw and suspend his actions we can do nothing of our selves . hence , eph. . . grieve not the holy spirit of god , &c. and thes. . , . it quencheeh the spirit . thirdly , it puts a most bitter hard task upon the soul to go through , which causeth her reluctancy : for such a man must humble himself greatly before god , must renew his repentance with bitter remorse for his sins : must come to a reckoning for it . this made david so loth to call himself to account when he had sinned with bathsheba . fourthly , it defiles the conscience , till it be again purged by the blood of christ , heb. . . it knocks off a mans fingers from laying hold of the promises , which are the things by which men live , isa. . . it makes the conscience say , the promises do not belong to me : for god is an holy god , and his promises are holy , and there is no medling with them without holinesse . fifthly , sin doth either utterly destroy , or mightily weaken all our assurance of welcome to god : and therefore it must needs dead the heart in all duties : as a childe when he hath committed some great fault , is afraid to come into his fathers presence , as we see in jonah and david . quest. what are the particular sins , which cause this deadnesse and backsliding ? answ. first , the niggardlinesse of gods children in his service : when they will do no more then they must needs do : whereas a quickned heart will rather superabound then be wanting : as often in scripture the duty is commanded , but not the quantity , as how often , and how long we should pray , meditate , give almes , &c. now a christian in such cases will rather overdo , then underdo : as philemon v. . i know thou wilt do more then i ask . so cor. . . secondly . neglect of our spiritual watch ; this caused deadnesse in the church of sardis , rev. . . such lie open to the tentations of satan . hence pet. . . so we see in eve , noah , lot , david , &c. hence paul , cor. . . i was amongst you with much feare . thirdly , contenting our selves with a low kinde of religion , that will never attain to any quickening : whereas religion is an high thing , prov. . . it , an high calling , phil. . . so we see in jehosaphat , chron. . . we ( saith the apostle ) have our conversation in heaven , phil. . . fourthly , vanity of mens mindes is another cause of great deadnesse . hence david prays against it , psal. . . when a man gives way to vain thoughts , vain speeches , vain expence of time . fifthly , evil examples is another cause : when we live amongst dead and declining christians , and think all well if we be not worse then they . sixthly , covetousnesse and wordlinesse : whereas while we keep off our affections from the world we are full of life : but when we dote upon the world , it layes bolts and fetters upon our soules , as we see in demas , and tim. . . see how heartlesse those heaters were from this cause , ezek. . . hence eph. . . let not covetousnesse be once named amongst you , &c. seventhly , idlenesse and spiritual sloth , when men let their mindes go as a ship without a pilot : see the danger of idlenesse . prov. . . so when we do not lay forth our talents , and improve our gifts and graces . eighthly . contenting our selves with what we have attained to , and not growing , and going on towards perfection , as heb. . . where there is truth of grace there will be growth , pet. . . and so we are exhorted to it , pet. . . quest. what meanes may we use to prevent this backsliding , and to be quickned in grace ? answ. first , we must go to christ for life and quickening grace : he came for that end that we might have life , &c. john . . now to attain hereunto we must believe in him , john . . and then he invites us , isa. . . believe in the lord jesus christ , set your hearts upon him , seek after him , and you shall have all good , even life it self . secondly , carefully to attend upon the ministery of the word . so cor. . , . you are not straitened in us , but in your own bowels : for our mouth is open to you : q. d. in our ministry there is abundance of grace , life , &c. we come with our armes full , you may be enlarged sweetly thereby , but that you are straitened in your own bowels . thirdly , a careful shunning of all those cause of deadnesse and backsliding , which were before-mentioned . fourthly , be earnest with god to quicken thy heart to pray for his grace , that god would be pleased to put life into thee . pray as elijah did , that fire from heaven may come upon thy sacrifice to warme and heat thy heart , and to stir thee up to that which is good , as the church doth , psal. . . quicken us , and we will call upon thy name . of all petitions we should pray most for life and zeale , next to gods glory and our own salvation , ( nay , indeed as the very meanes of both ) : for indeed there is no grace that we have more need of then this , for it sets all other graces on work , and its most acceptable to god : yea , it s the greatest blessing god can bestow upon us . hence psal. . . great are thy tender mercies , quicken me , o lord , &c. where he takes the quickening of his heart as a gracious effect of gods infinite mercy to his soul. fifthly , be diligent to take earnest and effectual paines in this work , and in all christian duties in all the worship of god : there is a secret blessing upon all those that take paines even in the meanest calling , prov. . . so it is in regard of spiritual life , there is a secret blessing upon those that are diligent about the meanes of grace : as in prayer , striving against sin , hearing the word , sanctifying the sabbath , receiving the sacraments , &c. such shall thrive in grace , when others shall be like pharaohs lean kine , prov. . . he that gathers by labour shall encrease : so is it here . paul though he came late into the vineyard , yet by his diligence he out-went all the rest of the apostles . sixthly , we must exercise that grace we have , and then we shall never fall . if a man have but a little knowledge , and useth , and improves it , it will much encrease . if we make use of our relentings and meltings , and strike whilest the iron is hot ; if we act and exercise any grace , it will prove like the loaves in the disciples hands , which whilest they were distributing , encreased . grace is like a snow-ball that encreaseth by rowling . seventhly , and lastly , consider the examples of gods worthies in all ages , which will much quicken us to be as forward as they : when james would quicken them to patience , he proposes the examples of job and the prophets , jam. . . so when he would quicken them to prayer , he proposeth the example of elias , v. , . the zeale of others will provoke us , cor. . . so when christ would exhort his disciples to suffer persecution , he saith , consider the prophets which were persecuted , mat. . . quest. what motives may perswade us to avoid that deadnesse which accompanies , or precedes backsliding ? answ. first , consider the woful ingredients of this sinne , which are . a dulnesse and blockishnesse to learne any thing that is good ; as it s said of the jewes , acts . . when we enjoy excellent meanes , and profit not by them . . an awkardnesse and listlesnesse to the wayes of jesus christ , as is said of the jewes , mat. . . when we go about duties as having no heart to them . . senselesnesse of conscience , when it feels not little sins , and is little sensible of great ones . . coldnesse and lukewarmnesse of affections : when we neither pray , nor hear , &c. with affections : we can finde teares upon other occasions but not for our sins : our love waxes cold , as foretold , mat. . . . weaknesse , and faintnesse of endeavours : as solomon saith , prov. . . we would feigne have heaven and salvation , but we will not be at paines , and cost to get it , far unlike to john baptists hearers , mat. . . . dulnesse and drowsinesse of the whole man ; though we are very careful , and industrious about the world , yet we are extream carelesse of our soules ; if our hearts were contrite we should soon be quickned , isa. . . secondly . consider that so long as we are dead hearted , we cannot pray . implied , psal. . . nor hear profitably , implied by christ , mat. . , &c. thirdly , whilest we are dead we can have no comfort , no assurance to our soules , that we have the truth of grace in us . when christ gives grace , he is said to quicken that man , john . . true repentance is from dead works , and unto life . faith is not faith if it do not quicken . hence galat. . our sinnes are not forgiven ; if we be not quickned , col. . . fourthly , we cannot grow in grace except we are quickened ; implied , hosea . . the philippians love to paul was dead till it was quickened , and then it flourished , phil. . . fifthly , as long as we are dead , we shall be so far from growing that we shall not be able to keep our own . hence rev. . . such men pine away , as ezek . , . and no marvel , when it makes them neglect the meanes to keep life in them . sixthly , this sin of deadnesse is worse then other sins , and that in six respects . . other sins for the most part are but in one part of a man : as pride in the heart , drunkennesse in the appetite , &c. but deadnesse is in the whole man : it heaps all miseries upon a man , as rev. . . such a man is like judah . isa. . . hath no sound part . it s like the deluge , that drowned the whole world . . other sins are against one or two of the commandments : but deadnesse is against all : it s a sin against prayer , hearing , all ordinances and sabbaths : for in all these we should have life . . this sin is deeper in the soul then any other sin : a man will be wil-linger to part with any sin then deadnesse , and to take up any duty then quickening : judah was content to turne to god , but not with her whole heart , jerem. . . . other sins may be but acts , and we may not have an habit of them , as we see in noah , lot , david , &c. but deadnesse is an habit , eph. . . and an estate of sin is worse then any act of sin . . other sins are the first death of the soul : we are all by nature the children of wrath , and were once dead : but if after we are christians we grow dead again , we are twice dead : and it causeth the second death , not of damnation , but of being dead after we are quickned . sixthly , though god threatens hell and damnation against other sins , yet more especially against deadnesse , when we receive not the truth in the love of it : as thes. . , , . it s a most woful thing when we do not love the truth , ordinances , obedience , duties , &c. see also rev. . , . and . . now further to quicken us , let us consider . we have life , and why should not god have it ? in him we live , move , and have our being : he gives us life and breath : why then should we not give it him again ? the rivers that come from the sea , return to it again . we should therefore with the macedonians , cor. . . yield our selves to the lord. . all the world is alive in their courses : o let christians be alive in theirs , as mich. . . every man walks in the name of his god : let us walk in the name of god. they whose belly is their god , or their pleasures , profits , preferments , &c. their minde and affections run all that way , why should not we be as forward in our wayes . . consider the worth of the kingdome of heaven , eternal life , the gospel , prayer , ordinances , &c. are they such poor beggerly things , that they are scarce worth looking after ? yea , they deserve our best affections . . if we be quickened , nothing will be difficult : for nothing is hard to a willing minde : the difficulty of religion is over if a man be quickened . to such an one gods commandments are not grievous , john . . whereas if our hearts be dead , there is the greater labour required , eccl. . . it s hard for such to overcome lusts , to perform duries : whereas quickning is as oyle to the wheeles , it makes it go easie . . it will yield a great deal of peace , joy and comfort , as psal. . . revive us again , o lord , and we shall rejoyce in thee ▪ such as follow god with an earnest heart , have such joyes as none else can meddle with , god gives them unknown comfort , joy and peace . . it would make heaven it selfe to rejoyce : as the father of the prodigal : this my son was dead , and doth live , luke . . therefore its meet we should rejoyce . so when a poor soul that was dead before , is now quickened in his wayes , the angels in heaven rejoyce at it . . if we were quickned , we should not only do our selves good , but others also . so it was with david , psal. . . himself being quickened : o taste and see ( saith he ) that the lord is good , &c. o feare the lord ye his saints . and v. ● . come children , hearken unto me , i 'le teach you the feare of the lord , &c. so it was with paul , acts . . vvould that thou , and all that hear me this day , were not only almost , but altogether such as i am , &c. fenners alarm . second part. quest. how do temporary believers wither , and fall away from grace ? answ. first , in judgement , when they fall from the grounds of sincerity , and truth whereof they were once perswaded ; as many , who for by-respects are carried from the truth which they once embraced ; such was demas , who forsook the truth to embrace the present world : the galatians , who by little and little fell to another gospel , gal. . . at first through weaknesse , and in part : afterwards in whole , and by obstinacy . hymenaeus and philetus , who once held the truth concerning the resurrection , but in short time erred from the faith , and destroyed the faith of many , tim. . . as this was prophecied of these latter ages , so our eyes have seen it abundantly fulfilled in numbers in these our dayes , who have departed from the faith , and given heed to the spirits of errour , and doctrines of devils , tim. . . by turning anabaptists , anti-scripturists , antitrinitarians , seekers , quakers , ranters , &c. secondly , in affections , whereby they fall from their first love and zeal which once they had for god and goodnesse . thus many who seemed fervent in spirit , and forward maintainers of religion , are now cooled and come to a state of indifferency , if not of neutrality , framing themselves to the times for their own profit , preferment , &c. thirdly , in practice , as the galatians who did run well ; but something letted them , and cast them back , gal. . . thus many who began in the spirit , end in the flesh : who having scaped the filthiness of the world , are again entangled therein , returning with the dog to his vomit , and with the washed sow to her wallowing in the mire , pet. . . fourthly , in respect of means which should preserve them from apostacy . some have seemed to make conscience of hearing the word preached , and tasted sweetness in it , so that nothing could hinder them from taking all opportunities of hearing , but now they distaste the wo●d , dislike , and cry down the ministry , or heap to themselves teachers after their own lusts , tim. . . others that used to pray much , and often , and fervently , but now they wholly , or in great part neglect it . others that were diligent in instructing their families , watching over their behaviour , &c , wholly lay it aside . quest. what is the danger of these apostates ? answ. first , in regard of god they are most hateful to him , seeing they can find nothing more worthy forsaking then the good way , and esteem every thing more worthy keeping then gods image , and graces : hence he stiles them dogs , and swine , pet. . . secondly , in respect of the church , they scandalize the weak , and make themselves and all professors a scorne to the wicked : they wound the hearts of the godly , who in them are made vile to the world : they open the mouths of the wicked to speak evil of the ways of god , and harden the wicked in their loose courses . thirdly , in respect of the sin it self , none more dangerous : for , . relapses are more dangerous then the first diseases . . satan returning , brings with him seven worse spirits and so he is for ever held under the power of them . . this sinne is commonly punished with other sins , which is gods most fearful stroke . . it 's a degree of the sin against the holy ghost , heb. . . fourthly , in respect of the judgements which attend this sin . . the house not founded on the rock must fall , and the fall is great and irreparable , mat. . . . the judgement is certain , being already in part inflicted : the talent is already taken away , and in the next place the unprofitable servant is to be cast into hell fire , mat. . . quest. what are s●gnes and notes of a man thus apostatizing in grace ? answ. first , a resting in a common and general hope of a good estate , without a desire and endeavour to get special assurance . secondly , an opinion of sufficiency : that he hath grace enough , and needs seek no more : and so not to go foreward , is to go backward . thirdly , a comparing of a mans self with those of inferiour graces , or means of resting contented if he be but as good as they . fourthly , a shunning or slighting gods ordinances , and forsaking the assemblies of the saints ; or if he use publick , yet he neglects private duties . fifthly , secret sins ordinarily committed , not bewailed , nor reformed : or allowing a mans self in lesser oaths , idle speeches , roving thoughts ▪ expence of time wastfully , &c. sixthly , hatred of gods children and their wayes whether openly or secretly : hence , psalme . . they that hate sion shall be as grasse on the house-top that withereth , &c. quest. what means may we use to keep us from this apostacy ? answ. first , get sound judgement to discern the truth ftom errour , which is attained by the publick ministry . if we would not quench the spirit , we must not despise prophesie , thes. . , . if we would not fall we must be built upon the foundation of the prophets and apostles : we must attend upon reading , meditation , and conference , which notably begets , and confirms soundness of judgement : and by prayer , which obtains the spirit , called the spirit of judgment , isa. . . secondly , sound perswasion of the truth thou professest , and that by getting expe●ience of it in thy heart : if a man once tasts the sweetnesse of christ , and his merits , he will never be a papist in the point of me●it , but abhor his own works as dress and dung : get experience of gods love in christ , and it will be stronger then death , &c. cant. . , . thirdly , sound affections and love to the truth : esteeme it as a pearl worth selling all to buy it : but if thou lovest the world , or any thing better then the truth , with d●mas thou wilt forsake it : so , thessal . . , . fourthly , sound conscience , to which is required , . sincerity . . tendernesse . . sincerity , when a man is inwardly a true nathanael , without guile . . tenderness ; whereby we fear and dislike all sin , the least , the closest , the dearest bosome sin ; whereas an evil conscience makes shipwrack of the faith , tim. . . fifthly , sound conversation . fruitfulnesse in our life fastens our faith , whereas a barren life hath little stability . we must hear the word and do it , if we will be built upon the rock , matth. . . god useth to recompense practice of grace with encrease of grace . hence john . . if ye do these things ye shall know my doctrine , and psalm . ult . he that doth these things shall n●ver fall . the talent used increaseth , like the meal in the barrel , kings . . sixthly , sound fellowship in the communion of saints : in receiving , and communicating christian admonition , reprehension , counsel , comfort , &c. hereby we stirre up the gift of god in our selves and others : hence , thes. . . heb. . . quest. what motions may encourage us to the use of these means ? answ. first , consider how heresies and errours encrease daily in all places , amongst all degrees , and our trial may be at hand , we know not how soon . secondly , this decay , and withering is fatal to reprobates , and befals them onely , but cannot betide gods elict , matth. . . the elect cannot be deceived . thirdly , experience tells us that we may say of some great professors , as it 's said of the fig-tree , matth. . . how soone are they withered ? which is a shrewd argument that the sentence is out against them : never fruit grow on thee any more , ver . . see dr. tailor , on the parable of the sower . quest. seeing many who have been once zealous for gods way , afterwards decline it totally , what is it to set rightly forth at our first owning of christ , and to lay a sure foundation to prevent apostacy ? ans. first , then are our beginnings hopeful when the spirit of god in the ministry of the word , or other meanes of grace did work upon us : when it was not meere education under good governours , nor the acquaintance , and company which we had with those that fear god , but an inward , experimental work of grace upon our hearts . we read , chron. . . of joash , who in his latter days did most wickedly degenerate , when yet in his former time he had been very forward in repairing the temple , and had shewed more zeal for gods glory then the priests did : but what was the ground ? jehoiadah the high priest had a great hand over him , he helped him to his kingdome , and engaged him to god several ways : but when this good man was dead he became a wolf , and put zacharie , iehoiadahs son , to death , and that meerly because he reproved him for his sins : so that though joash had some external restraint upon him , yet was there no internal renovation by gods spirit . look therefore what put thee upon a forwardnesse in the ways of god : was it the spirit of god through the word ? then it is of god , and will endure : otherwise a child mishapen in the conception wil ever after be a monster . secondly , then will beginnings and endings be alike , when grace is rooted , and enters deep enough into the soul. though thou hast never such affections , such enlargements , yet if there be not a rooted , and deep work of grace upon thy soul , it will never hold out , mat. . . the seed that grew hopefully miscarried , because it had no rooting : and the house upon the sandy foundation fell , because the builder digged not deep enough : hence the promise of regeneration is , ier. . . to put the law of god into their inward parts : therefore grace is called the inwa●d man , the hidden man of the heart : if therefore thy repentance hath been deep enough ? if thy faith , and love be rooted ? the gates of hell shall never prevail against thee . thirdly , good beginnings will end well when we professe christ out of love to christ , and sincere intentions , not from sinister and worldly respects : the wolf will at last discover himself for all his sheeps cloathing : as we see in judas . to follow christ for the loaves , or to know him only after the flesh , will never endure . jehu begins with zeal as hot as fire , yet his latter end was like jeroboams , and all because his ends were not pure . observe therefore thy heart diligently in the motions and intentions of it . is it to get applause ? to be reputed of ? to compasse great things for thy self ? if so the time will come that , thy building will fall , though so many did admire it . fourthly , thy beginnings will end coldly , when thy judgement is not well instructed , and informed in the truth . hot affections , but a weak judgement will quickly stagger , and is apt to be carried up and down with every winde of doctrine ; christ therefore prayeth , john . . that they may be sanctified through the truth : hymenaeus and philetus , when they made shipwrack of the faith , they then cast away a good conscience : so that a sound mind and judgement is a special help to perseverance : they which are tossed up and down with every new doct●ine , are called children , ephes. . . because their understandings are weak . fifthly , they that will persevere must be well advised about the nature of grace , & how dear it wil cost them to be disciples of christ ? what they must do and suffer for his name : this christ expresseth under two parables : one of a king going to war : the other of a man undertaking a great building , luke . . &c. so think thou with thy self : shall i joyn my self to those that fear god ? am i fit for such a great work ? am i mortified to all sin ? can i endure to lose all for christ ? do i love him better then my relations , then my life it self ? &c. mr. burges on joh. . p. . sixthly , if thou wouldst not apostatize , practice so much as thou knowest , and the more thou practisest , the more thou knowest , and the more thou knowest thus , the more thou lovest , and the surer doest thou bind it upon thy self , and this is the surest hold , john . . seventhly , call no grounds of divine truth into question : suspect not that which thou canst not reach , but rather accuse thy own weaknesse , and ignorance : our first parents by questioning the truth of gods threatning , lost gods image , which consisted in truth as well as holinesse . eighthly , beware of indifferency in the matters of god ; many think it better to be like the flexible willow , then the sturdy oke , or as wax , to take all forms of religion : these can never hold out when trials come . dr. taylor on tit. chap. xiii . questions , and cases of conscience about apparel . quest. how are we to use apparel ? answ. men and women are to cover their bodies with decent and comely apparel , and so to atti●e themselves , as that in their apparel they do expresse the vertues of their mindes , and the graces that be in their hearts , especially modesty , shamefastnesse and frugality . quest. wherein stands d●cency and comelinesse of apparel ? answ. first , in covering the whole body with it , except such parts as are left bare for necessities sake , as the face , and hands , gen. . , . by sin came shame upon the whole body , and the lord made and appointed the wearing of garments , for the covering of the deformity of our naked bodies , deut. . . nakednesse is threatned as a curse , therefore affected nakednesse is monstrous and vile . secondly , in the fashion making our garments in a decent manner , which is , ▪ when its fitted for the sex , deut. . . . according to the condition , office and calling we are in , and according to our estate , and after the ancient customes of the countrey , and place we live in , and to the example of the most grave , godly , and sober men and women of our own rank , mat. . . zeph. . . cor. . , . phil. . . pet. . , , . quest. may not ornaments of gold , silver , pearles , precious stones , lace , silk , sattins , velvets , &c. be used ? answ. yea , some necessary cautions in using them being observed , as may be proved , gen. . , . and . . exod. . . psal. . , . mat. . . ob. but the prophets seem to condemn and threaten such ornaments , isa. , &c. answ. some of those ornaments were indeed meer vanities , and therefore not to be used . others were in themselves lawful , and are not simply condemned , but only in the abuse of them as they were made instruments and ensignes of pride , wantonnesse , and the lightnesse of the women , as appears , v. . ob. but tim. . . pet. . . the apostles forbid the wearing of gold , or costly apparel ? answ. in these texts the apostles do not simply forbid the wearing of such things , but the abuse of them in riot and excesse , directing their speeches to women , who it seems were excessive in adorning their outward man , and neglected the inward ornaments of modesty and humility , the chief ornaments of christians . hence tim. . , . pet. . . the latter are chiefly commended . quest. vvhat are those cautions to be observed in using these ornaments ? answ. first , they must be used sparingly , and with moderation , according to the rank , place and calling wherein god hath set us , and the example of the gravest and godly persons of our own rank and place , dan. . , , . with mat. . . secondly , they must not be used alwayes alike ; but according to the times and seasons , jer. . . luke . . it was the rich mans fault to weare them every day . thirdly , they must be used to a right end ; not to get honour and esteem amongst men : much lesse to inveigle others , ( as the harlot did , prov. . , . ) but to the honouring of the body , that therein god may be honoured , g●n . . . cor. . . thes. . . quest. how do men and women sin in their apparel ? a●s . first , when they weare strange fashions and guises : threatened even in kings children , zeph. . . the general rule is , whatsoever things are of good report , these do , phil. . . secondly , when with their apparel , they cover not their nakednesse , but as having put off all shame , they discover those parts which modesty requires to be covered . thirdly , when they have their apparel so made , as disfits them for employment , and makes them like pictures in a frame , you cannot stir one part except you stir all : they can scarce feed themselves : solomons good huswife was not so clothed , prov. . , &c. fourthly , when by their apparel they confound sexes : forbidden , deut· . . fifthly , when they weare any garment in religious or civil employments to the scandal and offence of their brethren . sixthly , when they prank up themselves beyond their calling , estate , and degree . seventhly , when they distinguish not between times of mourning and rejoycing : whereas the like garments are not fit for all seasons . quest. vvhat are the proper uses of apparel ? answ. first , to cover our nakednesse , and to hide our corporal shame and defects . secondly , to defend our bodies from the injury of winde and weather , both of the summers heat , and the winters cold . hence garments , quasi gardments . thirdly , to preserve and cherish natural heat and life , which otherwise would spend too fast , what shall we say then to those that make them the ensignes of vanity , and incentives to lust and luxury ? whence else are those bushes of haire and periwigs , those frizlings , crispings , curlings , powdrings , paintings , patchings and spottings , especially of womens faces ? what are the toyes they call fancies ? are they not such as an old writer calls satanae ingenia , the devils fancies ? whereas there is nothing more foolish , did we rightly consider it , then to shew pride in garments , which are indeed the ensignes of our shame ; as if the thief should be proud of his halter : they are called by a word in the hebrew , which signifies perfidiousnesse , as being tokens of our perfidious dealing with god : when as at first man was naked , and yet not ashamed : they are but coverings of this vile body , , phil. . . or as it is in the greek , the body of our humiliation : such as we cannot think of without humbling our soules for the intemperance , and uncleannesse of it . and must our pride break forth in decking such a body ? the apostle saith , rom. . . the body is dead because of sin : sure then a course hair-cloth may best become a dead corpse see elton on the commandments . quest. vvhat is further to be considered in the use of apparel ? answ. first , the preparation of it to be worne . secondly , the wearing of it when it is prepared . quest. vvhat rules are to be observed in the preparing of it ? answ. our care for apparel and bodily ornaments is to be very moderate , mat. . , &c. tim. . . quest. how shall we know what is necessary ? answ. a thing is necessary two wayes . first , in respect of nature , for the preservation of life and health . secondly , in respect of our place , calling and condition , for upholding the credit of it . now that 's necessary raiment which is necessary both these wayes . quest. who shall judge what is n●cessary for persons of every condition ? answ. first , vain and curious persons are not competent judges : but the examples of grave , modest , and frugal persons in every order and estate , who by their knowledge and experience are best able to determine it . secondly , though we must not seek for more then necessary apparel , yet if god of his goodnesse give us more , we must receive it thankfully , and use it to the good example of others . ob. but john baptist saith , we must not have above one coat ? answ. his meaning must needs be , that he that hath not only necessary raiment but superfluity ; must give of his abundance unto them that want . christ himself had two coats , and st. paul a coat and a cloak . . rule : all apparel must be fitted to the body , in a comely and decent manner , as becomes holinesse , tit. . . quest. how shall this be done ? answ. by observing these five rules . first , it must be according to the sex both for men and women , deut. . . which is not a ceremonial law , but grounded upon the law of nature , and common honesty . secondly , our apparel must be suited to our callings , that it may not hinder nor disable us in the performance of the duties thereof . this justly condemns the apparel , ( especially of women and maid-servants ) which sets them , as it were , in a frame , that they cannot with ease and conveniency do their businesses whilest they have it on . thirdly , our apparel must be suited to our meanes , that so we may be able to maintain our families , and relieve the poor . fourthly , it must be answerable to our estate , and dignity , for distinction of order , and degrees in the society of men , when joseph was set over the land of egypt , he was arrayed in fine linnen with a chain of gold about his neck , gen. . . so judg. . . mat. . . the contrary brings great confusion , and overthrows the order which god hath set in the states and conditions of men . fifthly , it must be fitted according to the ancient and laudable custom of the countrey wherein we dwell . quest. but if we see a fashion used in other countreys that we like , may we not take it up ? answ. no , for god hath threatned to visit all such , zeph. . ● . paul taxes it as a great disorder in the corinthians , that men wore long haire , and women went uncovered , cor. . , . sixthly , our garments must be such as may expresse the vertues of our mindes , especially of modesty , shamefastnesse and frugality , tim. . , . mat. . . quest. vvhat spiritual use are we to make of our apparel ? answ. first , we must take occasion thereby to be humbled for our nakednesse , in regard of grace , and of gods favour by reason of original sin : they that are proud of their apparel , are proud of their shame . it s as if a thief should be proud of his bolts or halter . garments are the cover of our shame , and the signes of our sins . secondly , by putting on our garments we are to be minded to put on christ , rom. . . which is done when by prayer we come to god , and entreat him to make the active and passive obedience of christ a covering for us , and that christ may be made to us wisdom , righteousnesse , &c. and that we may be made conformable to him both in life and death in all moral duties , and that we may have the same minde , affection and conversation that he had . thirdly by putting off our clothes , we are to put off the old man , i. e. the masse and body of sinful corruption ; and that 's done when we hate sin , and firmly resolve against it . fourthly , when we cloath and gird our selves , we are taught to gird up the loines of our mindes , to have our lamps burning , to prepare our selves to meet christ , whether at death or the last judgement . quest. why must we take heed of pride in apparel ? answ. first , because hereby we waste that that should be better employed , as for the good of the church , common-wealth , our families , and especially for the relief of the poor . secondly , hereby precious time is abused , when we spend so much time in adorning our bodies , that we want leisure to adorne and beautifie our soules . thirdly , hereby our attire it self is abused , being made a signe of the vanity of our mindes , and the wantonnesse of our hearts , which should shew the religion of our hearts . fourthly , it confounds order in the societies of men : it coming hereby to passe , that there is little or no difference between inferiours and superiours . fifthly , great judgements are threatned against pride in apparel , isa. . , . and . , &c. zeph. . . mr. perkins , vol. . p. . quest. vvhat further reasons may be rendred against excesse in apparel ? answ. first , god hath forbidden garishnesse and excesse in apparel , and therefore except we will shew our selves not to regard his word , we must take heed of it , pet. . , . tim. . , . secondly , consider the coming in of apparel , and we shall see that we have little cause to be proud of it : for we had none in the state of innocency , nor needed none ; we were naked , and not ashamed : at which time apparel would have been to mans body as a cloud to the sun , not to deck but to darken it : but when by sin we had wounded our selves , god was faine to cover it with a plaister . our apparel then is a badge of our sin , and ought to humble us , and who is proud of a plaister that covers a filthy sore . thirdly , it s a most unseemly thing for christians to put excellency in appatel , and to be so careful about these outward toyes . it becomes the world well enough that know no better clothing , neither looking for grace here , nor glory hereafter : but christians should think themselves most beautiful , when they are most modestly attired ; when they are arrayed with grace . we professe our selves to be pilgrims here , and therefore should not fashion our selves to the world , &c. rom. . . pet. . . fourthly , its absurd to place excellency in such a thing as apparel , for we borrow it of poor c●eatures that are far inferiour to our selves . the best silk is the excrements of a crawling worme ▪ and the finest cloth is but the fleece of a silly sheep . and when all is done , we are not so fine as the ●ilie of the field , mat. . , . fifthly , when the outside is most decked , commonly the inside is most neglected , whereas the body is but the case of the soul , and apparel the case of the body , and we use not to make the case of a thing so good , as that we put therein . such are like a poor jade with a velvet saddle , and guilded trappings . sixthly , whereas such as are so careful to get brave apparel , do it to get honour and esteem , god notably crosses them ; some laugh at them and flout them for it , others envie them , and others are angry at them for it : so that whereas they thou●ht to please all , they please none , neither god nor ●an . seventhly , it makes none better that wear it , whether they are beautiful or deformed , vertuous o● vicious . if beauti●ul , what needs such a deal of sti● , which yet doth but hinder their native beauty ? if deformed it usually makes it but more known and taken notice of . if they be vertuous it s not their gay cloaths , but their vertue that adorns them : if vicious , every one will say , that its cost ill bestowed , and it will but encrease their vices . eighthly , they that affect costly apparel sin , . against god by abusing his creatures to pride , and neglecting his worship publick or private , or by coming unprepared thereto , whilest they spend so much time in adorning themselves , dressing themselves by the houre , and praying by the minute . . against themselves by neglecting the inward clothing of their soules , and procuring much envie , and ill speech , and many censures from others . . against their neighbours by provoking them to imitate their bad example : for when some begin , others will follow , and pride spreads quickly , especially where religion keeps it not down . ninthly , it s not only a sin , but the cause and encreaser of much sin . it comes from pride , and is a great encreaser of pride . it hinders the service of god , and the good of our own soules . it breaks the neck of hospitality , destroys charity , causeth racking of rents in the countrey , and falshood and deceit amongst tradesmen to maintain it . it causeth lust in the wearers , and provokes it in others . ob. but though we weare such apparel , we are not proud of it , but as humble as others ? answ. how shall we judge of that which is within , but by the outward fruits . our light should shine outwardly that others may behold it , mat. . . we should keep a conscience void of offence both towards god and man , acts . . ob. we do it to please our husbands , they will have it so ? answ. many pretend this , when indeed they do it to please their own vain mindes . but if any have such phantastical husbands , they must yet take heed of going too farre lest they displease god. let them rather please their husbands by their humble subjection , and modest and sober carriage . ob. we do but what most do ? answ. we must not follow a multitude to do evil : exodus . . ob. vve could be content to lay it aside , if others would do so ? answ. we ought not to tarry for others , but rather to begin and give them a good example . mr. rogers on peter . tenthly , cost and curiosity is against the first institution of apparel : god clothed our first parents in beasts skins , and we are not better then they . he attired them in an habit becoming sorrow , and the state of banished persons . eleventhly , our bodies are but houses of clay , and therefore we should not be too solicitous to adorn them . twelfthly , because of the absence of the bridegroom christ. a chaste spouse is not much taken up in adorning her selfe , when her husband is from home . thirteenthly , such as were most curious herein , are branded in scripture to be most notoriously wicked persons , as thamar , jezabel the whore , rev. . . isa. . , &c. dives , luke . . mr. byfield on peter . quest. if there be any deformity in the body , may we not labour to cover it ? answ. yes : but we may not set a new forme on the face : dissembling is condemned as well in deed as in word , every one should be content with their own natural favour , and complexion that god hath given them , and account of it as a precious thing , be it better or worse . for the outward forme and favour that a man hath , is the work of god himself proportioned , and fitted to him by his special providence . being therefore the lords own work , and his will thus to frame it rather then otherwise , there is great reason that we should rest contented with the same . they therefore that devise , and use artificial formes , and favours to set upon their bodies and faces by painting , and colouring , that they may seem such as indeed they are not , are condemned by the light of nature , and much more by the light of gods word , wherein we have but one only example thereof , and that is of wicked jezabel , kings . . who by this mark is noted for a notorious strumpet , in that she painted her face . for what is this but to finde fault with gods own workmanship ? and to seek to correct the same by a counterfeit work of our own devising , which cannot but be highly derogatory to his wisdome , and displeasing to his majesty . quest. vvhat arguments may be brought against womens painting their faces ? answ. it is not only evil in regard of the abuse , but utterly unlawful and abominable in its own nature , and in the general practice of it , as offending not only against the law of god , but the very light of nature , such as have no spark of grace branding it with a note of reproach wheresoever they discover it : yea , even those that practise it do condemn it in their own consciences , and are ashamed to be taken with the fact : but that all christians may abhorre it , let them consider , . that god is not the author of this beauty , but the devil himself , who brings the works of god into disgrace , not only by counterfeiting them , but by labouring to excel them . saint cyprian thinks , that when wicked angels , professing love to lewd women , that they might destroy them , abused their bodies to filthinesse , as a reward of their wickednesse , they taught them this art of painting ; whence he inferreth , haec non sunt membra quae deus fecit , sed quae diabolus infecit . these painted parts are not of gods making , but of the devils corrupting . now what impiety is it to professors of christianity , being formed by god to seek to be reformed , and bettered by the devil . hence tertullian saith , the devil hath certainly devised this art , that he might oppose himselfe against god : for that is gods work which is natural , and that the devils which is counterfeited : and what hellish wickednesse ( saith he ) is it to adde to gods work , the devils art ? &c. secondly , as it hath an evil author , so it is in it self evil , as springing from sinful roots , and bringing forth abundance of cursed fruits . . the root from which it springs is sometimes pride , which moves them , when they cannot match others in natural beauty , to use these artificial helps , that they may excel them in that which is counterfeit . somtimes it springs from lust , and inward uncleannesse , which moves them to use these inveigling arts , that by seeming more beautiful then they are , they may ensnare the affections of those thar look upon them . . the cursed fruits which it produceth , are either against god , others , or themselves . . against god they offend , by presuming to adulterate his works , and by taking upon them to mend that which ( as they suppose ) he hath made amisse . hence st. cyprian , god made man according to his own image , and dare any presume to change that which god hath made ? in so doing they offer wrong to god , when they strive to reform and transform that which he hath formed . for that which is natural is the work of god , but the alteration of it is the work of the devil , &c. . they offend against men by deceiving and abusing them , making them to admire a painted statue in stead of gods work . again , they much more sin against them , whilest by these devilish arts , and counterfeit beauty , they enflame their hearts with filthy and unlawful lusts . hence st. jerome calls it ; the fire of youth , the fuel of lust , and the signe which shews where an unchaste heart dwells . . they most of all sin against themselves , yea , against both their bodies and soules . for it shews that they are ashamed of themselves in their native colour , and therefore being displeased therewith , like players , they come disguised in the likenesse of other persons , and for want of a better , they act their parts in the habit of an harlot . now what is this but unnaturally to deny themselves ? what is it but to make themselves counterfeit idols , that unto them lust may offer the sacrifice of uncleannesse ? what is it but to expose themselves to the scorne and laughter of those , who seeing their counterfeit beauty , shall afterwards happen to see them in their own complexion , and natural foulnesse . again , whilest they labour to attain to this counterfeit beauty , they lose that true complexion which they have by nature : for with their medicines and minerals which they use for this purpose , they make their colour pale , they wrinkle their faces , yea , oft-times poison their skin , and make dim their eye-sight , and so over-greedily seeking false beauty , they finde true deformity , and make themselves lothsome indeed , that they may appear beautiful in shew . . they sin against their good name , whilest following the practice of harlots , they deservedly get the reputation of being harlots . for this outward painting of these earthly houses , makes men think that they are to be let , and by hanging out this signe of lust , they invite customers , seeming to offer their honesty to sale at easie rates : whereas christians should not only avoid sin , but the very appearance thereof . and concerning such st. ambrose passeth this sentence : having adulterated their faces , they will soon after think of adulterating their chastity , and defiling their bodies . . they disgrace their profession of religion , whilest professing themselves the members of christ , they behave themselves like the limbs of satan . the best beauty of a christian woman is modesty and shamefastnesse , and the best ornament is simplicity and humility : but how farre are they from simplicity and truth , who lie and dissemble , even when they say nothing , speaking falshood and dissimulation with their very faces , to as many as look upon them ? unlesse they think that only verbal untruth is forbidden , and actual falshood permitted . or that it is a greater fault to dissemble in speeches , then to deceive in deeds and actions . ob. for our selves we take no great pleasure in it , but we must do it to please our husbands , that we may gain their love , and keep them from lusting after strange women ? answ. but you ought not by pleasing men to displease god : therefore if it could be imagined that any man is so void of understanding , as that he would have his wife , whom he desires to keep honest , to use the qualities and practice of an harlot , yet she ought not to content him by burdening her soul with a known sin . neither can it be imagined , that women hereby can wind themselves into their husbands love , or preserve him from unlawful lusts : for if neither the fea●e of gods judgements , threatning the lawes of men , and the danger of falling hereby into innumerable evils , will deter him from following such base courses : nor the love of god and his sweet promises will allure him to the performance of his duty , how can it be imagined that he will be drawn by a painted vizard to embrace this conjugal love , or be preserved from strange lusts with a counterfeit beauty ? yea , rather such wives make themselves loathsom to their husbands , whilest these artificial supplies puts them in minde of their natural defect , and this counterfeit beauty , of that ●eal deformity which it hideth . if then you would have your husbands love you , observe rather a sober gravity , then affect a counterfeit beauty , and deck your mindes with ornaments of vertue , as with meeknesse , humility , chastity , &c. which being permanent and unchangable , will make his love constant and perpetual . mr. downhams warfare . chap. xiv . questions , and cases of conscience about assurance . quest. what is assurance ? answ. it is a reflect act of the soul , by which a christian clearly sees that he is for the present in the state of grace , and so an heire apparent to glory . quest. what are the kindes , or degrees of this assurance ? answ. first , an assurance , or certainty of adherence , and application , when we certainly apply , and adhere to the promise , and to christ therein ; peremptorily divolving , and casting our selves upon him for salvation , though perhaps without evident and sensible comforts : called a receiving of christ , john . . a cleaving to the lord with full purpose of heart . acts . . so that if we must perish , we will perish believing : this is the lowest step of assurance which every true beleever hath . secondly , a certainty of evidence or experience : when by the reflection of conscience , or faith upon our selves , and our own acts , or by the testimony of the spirit of god , we evidently see that we are in the state of grace , experimentally discerning what god hath done for us , and that upon such and such grounds , effects of grace , or other discoveries , as being a new creature , cor. . . walking in the light , john . . walking after the spirit , not after the flesh , rom. . . loving the brethren , john . . this assurance is usually attended with much comfort , and joy ; yet every christian attaines not to it , but should labour hard for it : it belongs rather to the well-being , then to the being of a christian. thirdly , an unstaggering certainty , or full assurance , when there is such a full perswasion as overcomes all doubts , feares , and unbelief : such was abrahams , romans . , &c. this is the highest pitch of assurance attainable in this life , and next to celestial enjoyment , which few attaine unto . quest. how may the truth of assurance be discerned ? seeing some that have it , think they have it not , and others that have it not , think they have it . answ. first , try it by the qualifications of the persons assured ; as , . hast thou been troubled in conscience with feares about thy natural condition , and thy soul kindly humbled in thee : the spirit of bondage goes before the spirit of adoption , rom. . , . with matth. . . esay . , . . hath thy humbled b●oken heart been furnished with saving faith . first we beleeve , and then we are sealed with the holy spirit of promise , ephes. . . . hath the spirit been given to thee ? we must first have the spirit , before we can know the things that are given us of god , cor. . . secondly , by the grounds and causes of assurance , which are . divine testimony by audible voice , as christ assured those , mat. . , , . luke . , . and . , . and . , . but this was extraordinary , and is not now to be expected . . the lively exercise of faith , reflecting on its own acts , and seeing it selfe beleeving : and these acts are , . direct : and these again , either receptive of christ : as , joh. . . or operative from , and by christ received , as acts . . rom. . . gal. . . . reflexive , when faith looks back upon its own acts thus receiving christ , and thus acting . so paul knew whom he had beleeved , tim. . . . the testimony of our own renewed and sanctified conscience , according to the word of god , witnessing our good estate : the spirit of man is the candle of the lord , &c. prov. . . tells us what 's in us , corinth . . , , . . the testimony of the spirit of god purposely given us to this end , joh. . . and . . cor. . . the spirit is the authour of our assurance : . as a seal , eph●s . . . sealing us after we believe , as v. . . as an earnest of our inheritance , ephes. . . . as a joynt witnesse with our spirits , rom. . . clearing up our spiritual evidences , and enabling us to discern them , as cor. . . &c. joh. . . thirdly , by the fruits , and effects of it whereby it s distinguished from presumption : as . true assurance mightily provokes to self-purifying , to holinesse in heart and life ; as , john . , . whereas presumption emboldens in sinne . . it stirres up fervent desires , and longs after the gospel of christ ; they long for the sincere milk of the word , pet. . , . but presumption breeds disaffection to it , psalme . , . such either desire it not at all , or not the sincere milke of the word , or not in reference to growth . . it makes the soule incomparably to desire communion with god and jesus christ , as we see in the church , cant. . , , , . with cant. . . to . and . . and . . how doth david mourn for want of the sense hereof ? and pray for it ? psal. . , . but presumption knows not what communion with christ means . . it notably engageth those that have it to serve , and honour god in their places to the uttermost . god assures joshuah , that he will never leave him nor forsake him , josh. . , . and joshuah resolves , that whatever others do , he , and his house will serve the lord , josh. . . so in paul , cor. . , . and in david , psalme . . but presumption contemnes god , job . , . . true assurance singularly supports and comforts the heart in deepest tribulations : as we see in job , chap. . , &c. and paul , corinth . . . but presumption in such cases is a miserable comforter . . it fills us with joy in hope of glory when tribulation hath done its worst , rom. . , , &c. but presumption hath no true hope of another life , ephes. . . quest. how may this assurance be attained and retained ? answ. first , be much in self-examination that we may finde where our evidence clearly lies , cor. . . secondly , quench not , grieve not the spirit , thes. . . eph. . . by any known sinne , for the spirit is given us that we might be assured , and know the things that are given us of god , cor. . , &c. and he assures us convincingly , clearly and satisfactorily , rom. . . eph. . , . with joh. . . and . . thirdly , cherish and improve all our graces ; for every grace hath evidence in it , especially assuring graces ; as knowledge , col. . . faith , heb. . . and hope , heb. . , , . fourthly , constantly exercise our selves herein to have a conscience void of offence towards god and man , in all parts of well-doing . acts . . and . . rom. . . joh. . , , &c. cor. . . isa. . . prov. . . psalme . . joh. . . fifthly , remember former experiences of assurance . so psal. . , , , . and . , . and . , , . sixthly , labour to get out of those conditions which are prejudicial , and obstructive to assurance ; which are . the infancy of grace : such have not their senses exercised to discerne their condition , heb. . , . labour to be grown men , cor. . . pet. . . . the spiritual slumber , or sleep of security : then our evidences sleep with us ; as , cant. . , . and . , , . . the spiritual swoon of desertions . for when god withdraws the light of his countenance , we discerne not our spiritual life , psalm . . and . , &c. and . , &c. labour therefore to remove desertions , the conflicts of tentations , and other soul-distempers . seventhly , diligently , and skillfully improve those notable assuring ordinances , the word , the lords supper , and prayer . for , . the word was written that beleevers might know that they have eternal life , joh. . . joh. . . john . . let it therefore dwell richly in us , col. . . . the lords supper seals up remission of sins , mat. . , . communion with christ , cor. . , . and interest in the new covenant , cor. . , . . prayer , which pierceth heaven , creeps into the bosome of god , and often furnisheth the doubting soul with assurance , joh. . . david oft began his prayers with doubting , but concludes with assurance : as psalme . , &c. . ▪ and . , . and . , , , . quest. what motives may stirre us up to labour for assurance ? answ. first , the want of it exposeth the deare children of god to many miseries ; as , . it argues great weakness of grace : and that they want the anointing of the spirit , joh. . . cor. . . but we should not be alwayes ●bes , cor. . . eph. . ▪ &c. pet. . . . it argues strength and prevalency of corruptions , and tentations , as in david , psal. . , . . or spiritual desertions , the lord having for a time forsaken the soule , and withdrawn himself , as in the case of david , psal. . . heman , psal. . , &c. as●ph , psal. . , &c. the church , cant. . , . and . , , . secondly , the want of it is a great cause of christians dejectedness , and uncomfortableness : for till we know that we are in the state of grace , we want comfort : as it was with hagar when she saw not the fountain , gen. . , . and with the disciples , whilest their eyes were holden that they knew not christ , luke . , . and with mary magdalen , when she knew not of christs resurrection , joh. . , . so if we be close by the well of grace ; if christ be present with us , yea , in us , if we know it not , we are full of tears and sorrow . though nathan told david , sam. . . that god had put away his si● , yet because he had not the sense of it , he wanted the joys of gods salvation , psalme . . . thirdly , god hath often commanded us to labour for this assurance , as , pet. . cor. . . h●b . . . and . . fourthly , it 's possible , if we will take pains , that we may attain to this assurance : proved , . from the many scriptures intimating it , joh. . . rev. . . cor. . , , . joh. . , . and . , , . and . . and . , . . the nature of knowledge , faith , and hope tend to it , col. . . heb. . , . and . . . many of gods people have attained to it , as job . , , . david ▪ implied , psal. . , . hezekiah , king. . . thomas , john . . peter , john . , &c. paul , tim. . . the church , cam. . . and . . fifthly , it 's richly worth all our best endeavours . it 's a jewel of great price , and no stranger shall entermeddle with their joy , prov. . . quest. but how will you prove that a christian may be assured of his salvation ? answ. first , ●here is scarce any eminent christian in the whole book of god , but hath set his seal to this truth by his own particular experience , and it is confirmed by the present experience of many thousands , john . . the drift of saint johns epistle is , that christians might have assurance : besides , the meanes whereby they attained to assurance are common to all christians ; they have the spirit dwelling in them ; they have the fruits of the spirit , and a sweet testimony of their own spirits : peter also exhorts all to give diligence to make their calling , and election sure , pet. . . therefore if it came onely by extraordinary revelation , to what end were our diligence ? secondly , if we search into the nature of faith , we shall see that it tends much to assurance . for there is a double act of faith . . actus primus , the first act , whereby i beleeve in christ for the remissiom of my sinnes , and justifying of my person , which is properly justifying faith . . actus ex fide emanans , an act flowing from faith , by which i beleeve that my sins are remitted , rom. . . assurance is nothing but apex fidei , the highest degree of faith . the hand of faith lays hold on christ , and knows that it receives him : and the want of assurance comes from the imbecility of faith . thirdly , from the nature of the promises : for this is the drift of them , as it is , heb. . . that the heirs of promise might have strong consolation . but what sweetness can a christian draw from a promise till he knows that it belongs to him ? will it enrich a man to know that there are pearles , and diamonds in the world ? nay it 's rather a vexation to know that there are spiritual dainties , but they belong not to me . god hath given his word , his oath , his seal , his earnest , and all to this very end that a poore christian may be assured of his salvation , and that he might have strong , and vigorous consolation . fourthly , from the nature of christian hope , which is certaine , and infallible : it looks upon good as to come , and as certain to come . that good which faith sees , hope waits for . faith eyes it as present , but yet at a distance , and hope tarries for it till it come , heb. . . which hope we have as an anchor of the soul , both sure and stedfast . hope were but a poor anchor if it should leave the soul to uncertainties , to the courtesie of a wave ; to the clemency of a rock , to the disposing of a storme . but this anchor pierces within the vaile , it will be sure to have fast hold , it will fix upon heaven it self , &c. again , rom. . . we glory in hope , &c. but it s a poor glory to triumph in uncertainties , and before the victory : there 's little cause of joy till the soul be provided for eternity , and till it know it selfe to be in this safe condition . a probable hope indeed will beare up , and support the soul ; but it will not quiet and satisfie the soul. christian hope , when it is in its full vigour , is all one with assurance , rom. . . hope makes not ashamed : but if hope could be frustrated , it might make ashamed . quest. what is the manner how christians are assured of their salvation ? or how shall we know that our graces are true , and not counterfeit ? answ. many characters of true grace might here be given : as that it must flow from a principle of sincerity , from a principle of love : that it must be conformable to the grace of christ. but all this will not satisfie the soul , which will still question , how shall i know that my graces are such ? so then that which we must ultimately resolve it into is that double testimony , rom. . . the same spirit beareth witnesse with our spirits that we are the sons of god : both these witnesses do fully agree , and make up one entire testimony , so that the soul may say here , as paul doth , rom. . . i speak the truth , i lie not , my conscience bearing me witnesse by the holy ghost . so that the whole work of assurance is summed up in this practical syllogisme . whosoever believes shall be saved ; but i believe , therefore i shall certainly be saved . the assumption is put out of doubt : for , . conscience comes in with a full testimony which is better then a thousand witnesses , john . . he that believes hath a witnesse in himself . so john . . if our heart condemn us not , then have we confidence towards god. ob. but jer. . . the heart is deceitful above all things , how then can we trust it ? answ. first , some understand it of the unregenerate heart : of which it is said , all the imaginations of the thoughts of mans heart , are altogether evil . secondly , the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others : for it s brought in by way of objection , thus : the jews ●an delude the prophets , and so think to evade the curse ? no , i the lord search the hearts ; all is naked in my sight , jer. . . heb. . . thirdly , its true , the sincerest heart is very deceitful . so was davids . psa. . . who can know the errour of his wayes ? no man can be acquainted with every turning and winding of his heart : but this hinders not but that he may know the general frame and bent of his heart . the soul knowes which way its faculties stream with most vehemency . conscience cannot be bribed , it will give in true judgement , especially an enlightned conscience . there is none , but if he search and examine his soul in a strict , and impartial manner , may know whether he be sincere or no , cor. . . who knows the things of a man , but the spirit of a man that is in him . else why are we so often enjoyned , to search , and try , and examine our hearts , &c. if after all our diligence we may be deceived . ob. if by the testimony of conscience , men may know the frame of their spirits , whether they be upright or no , why then are not all true christians assured of their salvation ? have they not their hearts and consciences about them ? answ. first , many are not so well acquainted with their own hearts as they should : they do not search and try their ways : they have a treasure , but know it not . secondly , eternity doth so amaze and swallow up their thoughts when they think of it , that they are ready to tremble , though they be secure ; as a man on an high tower knows that he is safe , & yet when he looks down he is afraid of falling . thirdly , conscience sometimes gives in a dark and cloudy evidence when it s disquieted , and lies under new guilt , so that then the soul cannot so clearly reade its own evidences . it may be it hath dealt hypocritically in some one particular , and therefore begins to question all its sincerity . the conscience indeed doth not alwayes give in a clear and full testimony , but sometimes it doth , and that with absolute certainty . come we then to the second testimony , the great and the supream witnesse of the spirit , not only the gifts and graces of the spirit , but the spirit it self . ob. this seems to be the same with the former : for we cannot know our sincerity till the spirit reveal us to our selves : the soul cannot see its own face , till the spirit unmask it ? answ. we grant that to the least motion in spirituals there is necessarily required the concurrence of the holy ghost , but yet there is a great difference between the working of the spirit , and the witnesse of the spirit ; there is an efficacious work of the spirit when faith is wrought in the soul : but yet there is not the testimony of the spirit , for then every believer should be presently sealed . so that thou●h the testimony of our own spirit cannot be without the assistance of gods spirit , yet it s clearly distinct from the testimony of the spirit : for here the spirit enables the soul to see its graces by the soules light : but when it comes with a testimony , then it brings a new light of its own , and lends the soul some auxili●y beams for the more clear revealing of it . quest. what kinde of testimony is that of the spirit ? answ. first , it s a clear testimony , a full and satisfying light which scatters all clouds and doubts , john . . by this we know that he dwells in us , by the spirit which he hath given us . if an angel should tell us so , there might be some doubt about it : but the inward testimony of the spirit is more powerful , then if it were by an outward voice . secondly , a sure testimony : for it s the witnesse of the spirit , that can neither deceive , nor be deceived , . he cannot deceive , for he is truth it selfe . . he cannot be deceived , for he is all eye , omniscience it self . he dwells in the bosome of god , and is fully acquainted with the minde of god : it s such a certainty as makes them cry abba father , and that with confidence . it s opposed to the spirit of bondage , and therefore takes away all doubtings , yea , the very end why the holy ghost comes to the soul , is to make all sure , and therefore he is called a seal , and an ●arnest . now he assures the soul. . by a powerful application of the promise : for as faith appropriates the promise on our part , so the spirit applies it on gods part . this spirit of adoption seeks love , and peace , and pardon ; and that by a particular application of the promise to us : as when the promise of pardon of sin , and life everlasting is generally propounded in the ministry of the word , the holy ghost doth particularly apply it to the heart , and so seals up the promise to the soul. . by a bright irradiation or enlightning of the soul , clearing its evidences , discovering its graces , and shewing them to be true , and not counterfeit , cor. . . we have received the spirit , which is of god , that we might know the things which are freely given us of god. ob. but many think they have the spirit when they have not : satan transforms himself into an angel of light ? answ. first , one mans self-deceit doth not prejudice anothets certainty . a man in a dream , thinks himself awake when he is not : yet for all this , a man that is awake may certainly know that he is so . secondly , the spirit comes with a convincing light , and gives a full manifestation of his own presence : so that we may sooner take a glow-worme for the sun , then an experienced christian can take a false delusion for the light of the spirit . thirdly , the spirit of god witnesseth according as the word witnesseth : try the spirits : to the law , and to the testimonies , &c. the scripture was endited by the spirit , and the spirit cannot contradict himself : so that whosoever rebels against the light of the word , shall never have the light of the spirit . quest. seeing , as the spirit breaths when it pleases , so it shines when it pleases , whether then may a christian that hath but the single testimony of his own spirit , be assured of his salvation ? answ. the witnesse of our own spirit is a true assurance , though it be not so clear an assurance . i may see a thing certainly by the light of a candle , yet i may see it more clearly by the light of the sun. the light of the spirit may and doth often withdraw it self , and leave us only the witnesse of our own spirit , and yet then the soul hath assurance . quest. but what if i have not the witnesse of gods spirit , nor● of my own neither ? answ. have recourse to former assurance . doest thou remember that once thou hadst a sweet serenity of soul ? that an enlightned conscience upon good grounds did speak peace to thee ? didst thou never see the light of the spirit crowning thy soul with satisfying beams ? then be sure that thou art still in the same condition ; for there is no total falling from grace : gods love like himself is immutable . the spirits testimony is of eternal truth . so did david , when his joy was extinguished , and he would faine have it lighted again , psal. . . restore unto me the joy of thy salvation , and uphold me with thy free spirit ; whence are implied , . that for the present it was taken away . . that he had it . . he remembred that he had it , and therefore prayes to have it restored . davids own spirit was now very unquiet , and gods spirit had withdrawn it self , and now his best refreshing was his former assurance . remember this , that the least drop of true grace shall never be exhausted : the least spark of true joy shall never be extinguished . quest. but suppose we have neither the testimony of gods spirit , nor of our own , nor can recal former assurance , what shall the soul do then ? answ. in such a time look to the beginnings of grace : look now to the soules prizing of a christ : to the whimperings after the breast : to the longings and breathings after its beloved , thoughts upon him , desires after him , endeavours for him : there 's much comfort and sweetnesse in these : i , and some kinde of assurance . for , first , god that hath begun this great and good work in thee , will never give it over till it be full and compleat ; he uses not to leave his works imperfect : the very first motions are of his own planting , and shall lack no watering for encrease . secondly , the least seed of grace , as its choice and precious , so its vigorous and active : it will never leave working till christ be formed in thee : who hath despised the day of small things ? zach. . . he that is richest in grace began with a small stock : improve but present strength , and god will send thee in fresh supplies , that thou mayest walk from strength to strength . thirdlie , if thou canst not spie out any grace in thy self , borrow light of another : lay open thy soul to an interpreter , one of a thousand , that may explain thy condition better then thou canst thy self , job . . he 'll shew thee , here is grace , and there is grace , and there 's an evidence , &c. quest. but what if after all this , there is a total eclipse , all clouds and blacknesse and darknesse , and the very valley of the shadow of death ? answ. first , when there is no certainty of evidence , yet even then have a certainty of adherence and recumbency . now graspe a promise : roll thy self upon the free grace of god in christ. say , if i perish , i perish , and though thou kill me , yet will i trust in thee . like men ready to be drowned , take fast hold , cast anchor , though in the dark . secondly , study self-denial : though thou long and breath after assurance , yet resigne up thy self wholly to gods will , and be content to want it if he see it best for thee . take heed of murmuring . throw thy self at gods feet , and say , o my god , i 'le blesse thee for those eternal treasures of sweetnesse that are in thee , though i should never taste of them . i 'le blesse thee for those smiles of thy face which thou bestowest upon others , though thou wilt not cast one gracious look upon my soul : i 'le blesse thee for those rich offers of grace thou makest to me , though i have not a heart to lay hold of them . thirdly , put thy soul into a waiting posture , and stay till he please to display some of himself to thee : the patient expectation of the poor shall not perish for ●ver , psal. . . one beame of his countenance is worth waiting for all thy life-time : yet wait upon him in prayer , in his ordinances , where the spirit breaths , and god shews his face : thus wait upon him in his own way : yea , and in his own time too : think not time tedious ; he that believes makes not haste , isa. . . consider that god is all this while preparing thee , and making thee more capable of his love : yea , suppose the worst , that thou shouldest die under a cloud , as christ did , yet thy condition is safe : thou shalt then come to a full assurance , nay , to a full possession of thine inheritance . quest. vvhat are the special sealing times wherein christians have this assurance ? answ. first , sometimes at their first conversion : when the spirit of bondage hath past upon the soul , and by a strong conviction hath applied particularly guilt and wrath unto it : then the gospel brings welcome newes of a pardon , and the spirit of adoption applies grace and mercy to the soul , this makes strong impressions of joy , and causeth them to cry out , i am my beloveds , and my beloved is mine , cant. . . hos. . . when israel was a childe , then i loved him . i taught ephraim also to go , taking him by the armes , &c. god hath a special care of tender plants , and christ doth the rather reveale his love to young converts for their encouragement in the wayes of grace : he oiles the wheels of the soul : and imprints the sense of his love , which constrains them to obedience : and hence it is , that young converts are usually so active in the wayes of religion ; so forward and vehement . secondly , sacrament-times are sealing times : for in the lords supper we have the new covenant sealed up to the soul : the soul hath not only his graces encreased , but they are printed clearer : there we have plain and visible demonstrations of the love of a saviour , and have the sense of this love given into our hearts : we feed not only upon sacramental bread , but upon hidden manna too ; here 's a feast of fat things ; the soul is satisfied as with marrow and fatnesse . for the two great ends of this sacrament to a christian are , . growth in grace . . sense of grace . christians come hither , ad corroborandum titulum , to confirm their title ; and yet we must not think that every true christian that comes to the sacrament , must needs have assurance : for . believers themselves may receive unworthily : as the corinthians came together for the worse , and not for the better , and therefore were chastened of the lord , &c. cor. . . . many that have much joy and sweetnesse from the sacrament , yet may not have it in so high a measure as to amount to assurance : all that truly partake of these heavenly dainties , do not go away equally satisfied ; some have but a taste to cherish them , others have a full draught , which doth mightily cheer them . thirdly , times of employment are sealing times : when god intends us for some great and eminent service : he first sheds some of his love into their hearts , which constrains them to obedience , and encourageth them in it . moses would not stir without assurance of gods presence . so god calls joshua to an honourable emploiment , and prepares him for so great a work , with a promise of himself and his love : fear not , be of good courage , i am with thee . i will never faile th●e , nor forsake thee . so when god called abraham to that great work of sacrificing his son , he first warmes his heart with his love , and seales up the covenant of grace to him , and tells him , i am god alsufficient : i am thy buckler , and thy exceeding great reward . and thus he dealt with the prophets and apostles , when he sent them upon great and dangerous messages : he assures them that his directing and protecting mercy shall accompany them , and this made them so undaunted . fourthly , praying times are sealing times : the same spirit that endites the prayer , seales it up . when hannah had prayed , sam. . . the text saith , that her countenance was no more sad . as its priviledge of assurance , that then we may with confidence cry abba , father , so also it s a great means to get assurance ; besides , we may pray for assurance , and be importunate for one smile of his face , and his bowels will not let him deny us : hence such as are most frequent and powerful in prayer , are most blest with assurance . fifthly , times of outward exigencies are s●aling times , cor. . . though our outward man decay , yet our inward man is renewed daily : when all provision failed the israelites , then mannah was rained down : so is this hidden mannah provided for sad and cloudy times : except in the case of total desertion , when the soul hath not the least glimpse shining upon it : but in outward and temporal distresses god uses to reveal himself more immediately unto them : and though the creature frown , yet he smiles upon them . believers are gods friends , and it is not the part of a friend to forsake them in the saddest times . when saint john was banished into the isle of pa●mos , god shews him that glorious revelation ; paul and silas , when in prison , are full of joy : and so with hezekiah . sixthly , times of victory and conquest over lusts and tentations , are sealing times : god after such victories will give his people a triumph , rev. . to him that overcomes will i give to eat of the hidden manna : thus when paul was conquering that great tentation , cor. . . god then strengthens him with this , my grace is sufficient for thee : so it was with that noble marquess of vico : he never had such joy at naples as he had at geneva , when he had conquered all tentations , and had trampled upon all relations for a saviour . so the mourners in ezekiel , that would not yield to the abominations of the times , must have a seale set on them . so that virgin-company in the revelations , ezek. . . rev. . . quest. what use must christians make of assurance , when god gives it in to them ? answ. first , times of assurance should be times of humility and dependance upon god ; when moses had been so long conversing with god on the mount , presently at the foot of the mount he meets with matter of humiliation : the people having made them a golden calfe . when paul had been in the third heavens , then comes a messenger of satan to buffet him , lest he should be exalted a●ove measure . pride , as it twines about the sweetest graces , so it devoures the sweetest comforts . yet there is nothing that tends more to self-abasement , then the beholding gods face , and the seeing of his glory , this will make the soul abhor it self in dust and ashes . none here ever saw more of gods face then moses and paul , and there were none that ever had lower apprehensions of themselves . secondly , times of assurance should be times of trampling upon the creature , and scorning of things below : we should not take care for corne , and wine , and oile , when god lifts up the light of his countenance upon us : when we are in our fathers house , and the fatted calfe is slain , we should not still feed upon husks : when we are clothed with the sun , we should trample the moon under our feet : and let others scramble for the world , who have nothing else to live on . thirdly , times of assurance should be times of more watchfulnesse , and accurate walking with god. to sin against revealed love is a killing aggravation . to sin against light is too much , but to sin against love is a great deal more : this aggravated solomons idolatry , kings . . that he turned from the god of israel that had app●ared to him twice . to provoke god in a wildernesse , is not so much as to provoke him in a paradise . take heed therefore of turning the grace of god into wantonnesse : but if god give thee a sense of his love , walk mo●e stedfastly and accurately before him . fourthly , times of assurance should be times of inviting and encouraging others in the wayes of grace , as david did . psal. . . o taste and see how gracious god is . men look upon religion as a rigid and austere thing , that comes to rob them of their joy : but thou canst tell them of the sweetnesse that is in the wayes of grace : thou canst assure them that all the wayes of wisdome are pleasantnesse : thou canst shew them the goodly fruits of canaan , that were cut down at the brook esh●l . thou canst assure them that there is no such joy to be found in the wayes of sin : that spiritual joy is the most clarified joy : that its solid joy , and lasting joy . all the creatures make but a blaze : but the least spark of this is immortal . fifthly , times of assurance should be times of storing up comforts against times of scarcity : now treasure up beams , heap up light , store up hidden manna : though kept , it will not breed wormes : storing up of former evidences is a good provision against a cloudy day . sixthly , times of assurance should be times of breathing after full possession . the espoused soul should long after the nuptials : for the full consummation of its joy : say , is there such sweetnesse in one cluster of canaan , what shall there be in the full vintage ? is there such glory in one beam of gods face , what shall there be in an eternal sunshine ? quest. who are the great enemies to this doctrine of assurance ? answ. principally , the papists and arminians . quest. upon what account do they so oppose it ? answ. first , the papists lay too much stresse upon good works : now assurance is too goodlie a structure to be built upon such a foundation : they part stakes between grace and merit , and so leave the soul in a tottering condition . for they that would build their hopes upon their own good meanings , and their own good wishes , and good resolutions , and good works , when they have done all , they have built but the house of the spider . but if men would but look to the ebbings and flowings of their own spirits , to the waxings and wainings of their own performances , surely they would acknowledge that they cannot fetch a plerophory out of these . assurance cannot be founded on a bubble ; it must be built upon the free love of god in christ ; upon his royal word and oath : upon the witnesse of the holy ghost , and seale of god himself , or it can never be had . hence dying bellarmine was forced to acknowledge that the nearest way to assurance was only to rest upon the free grace of god in christ. secondly , they take away the clasping and closing power of faith it self : by which it should sweetly and strongly embrace its own object ; they would have the soul dwell in generals , they resolve all the sweetnesse of the gospel either into this universal , whosoever believes shall be saved , or into this conditional , if thou believest thou shalt be saved . now this is so farre from assurance , that the devils themselves do thus beleeve , and yet tremble . they will not allow the soul to break the shell of a promise , so as to come to the kernel ; they allow not faith to say , my lord , and my god. thirdly , they deny perseverance , and therefore must needs deny assurance . yet the arminians would reconcile assurance and non-perseverance . they allow a man a little brief assurance for a moment : a br●ve fulgur : a little shining of joy , that only shews it self that it may vanish : their meaning amounts to thus much : for that moment that thou art in the state of grace , thou mayest be sure of it : but thou canst not be sure that the next moment thou shalt be in the state of grace : and thus they think the grace of god to be as mutable and inconstant as themselves are : whereas all gods children are preserved by the power of god through faith unto salvation : and many of them can say with paul , rom. . ult . i am perswaded that neither life , nor death , nor angels , &c. fourthly , they never had any assurance themselves , and so deny it unto others . thus the fool saith in his heart there is no god , because he never had communion with him : a blinde man saith there is no sun , because he hath not eyes to see it . a deaf man believes not that there is such sweetnesse in musick . upon this account mr. baxter denies assurance , because he never met with any , nor can hear by others of any that have it , except some melancholy women that pretend to it , and that for a moment only : but if he reade the life of mr. ignatius jordan of excester , and of mr. john bruen of bruen stapleford , he shall finde that they not only had assurance , but maintained it for many yeares without interruption : the like he may finde of many others in my first part of lives : and in my mirrour or looking-glasse . ob. but solomon saith , eccl. . . no man knows love or hatred , therefore no man can be assured of his salvation ? answ. they leave out the latter words , by all that is before him , which shew solomons meaning to be this , that no man can know whether god loves him , or hates him by any outward thing , as by prosperity or adversity , by health or sicknesse , &c. wherein all things fall alike to all , good and bad . ob. but he saith again , prov. . . blessed is the man that feareth always . and if we must alwayes feare , then we cannot be assured of our salvation ? answ. first , we must distinguish of feare : it is either filial or servile : the former is here meant , and so a childe may feare his fathers anger , though he feare not to be cast off by him . this child-like feare abolisheth not confidence , but confirmes it . secondly , though we must feare our selves , and our own weaknesse , to provoke us unto watchfulnesse , yet withal we may feare to offend god for his goodnesse , which strengthens our confidence . ob. but saint paul saith , rom. . . who knowes the minde of the lord ? or who was his counsellour ? therefore we cannot know that we shall be saved ? answ. first , his meaning is , that we cannot know the minde of god à priori , before he hath revealed it , but then we may : thus we know our election by our vocation , pet. . . secondly , or thus : we know not the reasons of many of gods actions and dispensations , neither are they curiously to be searched into , as david professeth for himself , psal. . . but ā posteriori we may , as the cause may be proved by the effect , the sun by its beams , the fire by heat , &c. ob. but psal. . . david prayes that presumptuous sins might not prevail over him : therefore he feared they might , and so had no assurance ? answ. first , david was not in doubt because he prayed so , but rather certain of the contrary , because of this prayer of faith , as john . , . this is the confidence that we have in him , that if we ask any thing according to his vvill , he heareth us : and if we know that he heareth us , whatsoever we ask , we know that we have the petitions that we desired of him . secondly , prayer is a meanes of certainty , no signe of uncertainty : we pray for pardon of sin , and yet believe it . ob. but saint paul saith , cor. . . i know nothing by my selfe , yet am i not hereby justified ; but he that judges me is the lord , therefore he had not assurance ? answ. first , paul was not justified by any good thing in himself , had he therefore no assurance ? can a man say , i know that i live not by stones , therefore i cannot know that i live : this is a non sequitur . secondly , though he was not justified by his own righteousnesse , yet he was assured of gods grace , and of his justification by faith , as appears , rom. . . gal. . , . phil. . , . ob. how can a childe of god be assured of his salvation , being conscious to himself , of so many and great sins ? answ. first , all sins are remitted to those who are in christ , and therefore there is no condemnation to them , rom. . . secondly , only reigning sinnes hinder assurance , not the remaining of sinne . thirdly , god hath punished all the sins of his elect in their surety christ , and therefore cannot again punish it in them , rom. . . and . . ob. but i have so many doubts and feares , that i cannot have assurance ? answ. first , doubts exercise faith , but do not extinguish it : christs disciples had many doubts . secondly , a trembling hand may receive a gift from a prince , and know it hath it , though it holds it but weakly . . endeavour to beleeve more firmly , and strive against doubtings , and god will accept it as perfect in christ. ob. but ezek. . . a righteous man may fall from his righteousnesse , and therefore can have no assurance ? answ. first , suppositions are no positions : he doth not say that a righteous man may fall from his righteousnesse . but if he do fall , &c. secondly , we must distinguish of a righteous man ; some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in appearance only , and in the judgement of charity , and these may fall away from their righteousnesse , and die in their sins : others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in deed , and in truth : now there is a righteousnesse of profession that may be lost , of which this text speaks : but the righteousnesse which is by faith in christ it can never be lost : an argument from appearance to being is not true . thirdly , if it be meant of a truly righteous man , then i answer , that such a righteous man may fall from the acts of grace , but not from the habits : from some degrees of grace , but not from the seed of it . quest. but how can assurance stand with the humble , and base esteem which a christian should have of himself . answ. first , humility fights not with certainty , being an effect of it , psal. . . secondly , gods children have two eyes , with one they look upon themselves , and are humbled ; with the other they look upon christ and free grace , and are assured ; with the first , paul looking upon himself , cries out that he was the least of saints , and chiefest of sinners ; with the other he looks upward , and triumphs with assurance , rom. . . . ob. but this is a doctrine of liberty . if men may be assured that they shall be saved , then they may live as they lust . answ. first , no such matter , for god will not put new wine into old bottles ; god never prints his love upon the heart till it be renewed , and prepared with evangelical meltings , and the same seale that prints his love , prints his image also : a flinty heart will not take the seale of the spirit ; the white stone with the new name is never given , till the heart of stone be taken away . the soul must first become an ark of the covenant before the pot of hidden manna shall be put into it . indeed if god should seal up his love to an unregenerate man , whilest he hankers after his lusts , he would make such an ill use of it , as to turn the grace of god into wantonnesse : when the sun shines upon dunghils , they send forth the greater stink : but when it shines on sweet herbs and flowers , they send forth a more fragrant smell . god sets his seal on none , but such as have an happy conformity to him , and a full compliance with him : such as have the same interests , and the same glorious ends with himself : such as delight in his law , and feed upon his precepts as upon an honey-combe : such as have an antipathy against sin , yea , against the very appearance of it : such as are ready to pull out their right eyes , and cut off their right hands for him : and therefore there is no danger that such will abuse their assurance to liberty . secondly , sons of god that have this assurance , are led by the spirit of god , rom. . . and therefore cannot walk after the flesh , rom. . . they are borne of god and cannot sin , i. e. wittingly , and wilfully as wicked men do , john . . they hate it as god hates it : they hate it more then hell , and therefore there is no danger that they will abuse mercy to liberty . thirdly , nothing is more industrious then saving faith . it looks so to the end [ salvation ] as withal its most industrious in the use of meanes to attain it : as reading , hearing , meditating , praying , innocent walking , patient bearing of crosses , holy living , conversing with the godlie , shunning the society of the wicked , &c. fourthly , love is a sweeter , surer , and stronger principle of obedience then feare . the law indeed is an hammer to break the heart ; but the gospel is a key to open hearts . a soul assured of gods love , how will it twine about a precept : suck sweetnesse out of a command , catch at an opportunity , long for a duty ! how doth it go like a bee from flower to flower , from duty to duty , from ordinance to ordinance , and extracts the very spirits and quintessence of all : such a soul will send back the streams of its affections into the ocean : indeed such as are frighted into obedience by feare , would soon abuse such love . but love returnes love , and the love of christ will constrain such to obedience , cor. . . fifthly , experience manifesteth that none walk more exactly and closely with god : then such as are most assured of his love ; if we look into heaven , there we may see the glorious angels , and glorified saints , that have not only a full assurance , but a full possession of the love of their god : and yet where hath god more universal and cheerful obedience then from these ? hence we pray , thy vvill be done in earth as it is in heaven : and whereas they say , there is more danger in fraile men that dwell in houses of clay ; we answer , . they should entertain more honourable thoughts of the excellent ones of the earth , whom god now steeps in his own nature , and love , to prepare them gradually for heaven . , though there may be some unworthy dealing by them with their god , yet these flow only from those reliques of slavish principles that remain in them , from some fragments of the old leaven that was not purged out , not by vertue of a gospel plerophorie . doth the knowing that we are the sons of light dispose us to works of darknesse ? 't is true , the sons of god may provoke him , but must they therefore needs do it under this very notion , because they know that they are sons ? nay , must they do it the more for this ? truly this were greater malice then the devils themselves are capable of ; it involves also a flat contradiction : because they know that they are friends , therefore they will deal like enemies : and because they know they are sons , therefore they will deal like slaves . but if they yet doubt whether assurance doth advance obedience , let them compare men assured of their salvation . . with others in the state of grace that want assurance , and then tell us whether they do not differ as much as a bruised reed from a stately cedar . what faintings and palenesse is there in the one ? what vigour and livelinesse in the soul of the other ? one is left to the pleasure of a wave , when the other lies safe at anchor . . compare them with men in an unregenerate condition , what a vast difference is betwixt them ? sure you do not question whether god hath more service from the israelites that feed upon hidden manna ? or from egyptians , that feed upon garlick and onions ? wicked men by feares and terrours of the law may be restrained , and may spend a few sighes , and drop a few teares sometimes , but when they are thus wash't , they soon return to their wallowing in the mire : whereas they that are assured of their salvation are constant and cheerful , and uniforme in their obedience . . that god hath other rods enow to awaken them out of a sinful security , though he do not disinherit them . remember what god speaks to david , psal. . , . if his children break my statutes , and keep not my commandments , then will i visit their transgressions with the rod , and their iniquity with stripes , &c. god will make them know what a bitter thing it is for them to depart from him , and forsake their first love . for . they may fall from assurance : though they cannot lose the seed and root of grace , yet they may lose the flourishing and fragrancy of it : though the foundation of god remain sure , yet they may lose their comfort . though they be built on a rock , they may be dashed with waves : though the seal of god remaines sure , yet they may deface the print of it , so as that it may not be visible to their eye : now we may easily conceive what a sad alteration this will be . . they may fall into a total desertion even so as to look upon god as an enemy , and instead of a filial plerophory , may have a fearful expectation of the fierce wrath of god ; god may dip his pen in gall , and write bitter things against them , and his envenomed arrows may stick fast in them : so that they may be excommunicated from that happy and heavenly entercourse that once they had with god. quest. what diligence is required of us about this assurance ? answ. first , we must use diligence to get this assurance . for . there are but few that have any right to the love of god in christ. it 's a principle in morality that intimate friendship cannot be extended to many . friends usually go by pairs . now though god be of vast and boundless love , yet he chooseth to concentricate it all in a few pickt out of the world that he might engage them the more unto himself . . of those few whom he loves , all are not assured of it : though he loved them with an everlasting love , yet he manifested it in time : not before they had a being ; nor whilest they were in the state of nature ; nor when they were new born children : for babes in christ cannot presently cry abba father . they are not assured , nor sealed till the spirit comes , and stamps a clear impression of gods love upon their softened and melted spirits . . we must use diligence to keep assurance : it 's a jewel that deserves our best care . take heed of loosing the white-stone : take heed of forgetting the new name ? art thou weary of the sun-shine , and wouldst thou cool thy self in the shade ? doest thou begin to loath thy manna , and wouldest thou returne to the garlick , and onions of egypt ? o remember thou didest not so soone obtaine assurance , and wilt thou so soone lose it ? thirdly , give diligence to recover assurance if thou hast lost it . o when will the winter be past that the flowers may appear , and the time of singing may come ? say with the church , awake o south winde , and with thy gentle breathings blow upon the garden that the spices thereof may flow out . never leave till thou findest thy spouse again : tell him that thou art sick of love : that thou longest for a cluster of canaan : that thou art even famished for want of hidden manna . lay thy heart before him , and tell him that thou desirest new stamps and impressions of his love : tell him that thou hast lost the print , yet he hath not lost the seale : tell him that thou wouldst now more prize his love then ever thou didst , or couldest before : give him no rest till he give thy soule rest , and fill it with himself : o desire him to shine out upon thee a little before thou goest hence , and beest no more seene . quest. why doth assurance require such diligence ? answ. first , because of the deceitfulness of the heart that is so apt to please it self with shadows , and to flatter it self into an imaginary happinesse ▪ most men are so confident of heaven as if they had been born heirs apparent to the crown of glory : as if this new name had been given them at their baptism , or as if they had been born with this hidden manna in their mouths . they never knew what a scruple was , and wonder that others trouble themselves with them . these have a key to heaven of their own making , and think they can go to it when they please . thus do vaine men cheat their own soules : whereas it were their wiser way rather to commune with their own spirits , to see what a false print they are of : what corruptions and degenerations from the original : what are the genuine , and what are the spurious works of the spirit . secondly , we have diligent enemies that would faigne quench our joy , and keep it from flaming into assurance : he would have broken thee when thou wast a bruised reed , how will he triumph in thy fall now thou art a stately cedar ? satan being fallen himself , not only from heaven and happinesse , but from a possibility of recovering the same againe , and now he labours to involve us in the same condition : and seeing he cannot possibly do this , he endeavours to damp their joy ; to raise stormes and tempests in their souls : yet our comfort is , we may frustrate him by a strong and clasping hand of faith , whereby we may lay such fast hold of god in christ , that we may thereby make the devil give over as despairing to prevaile . so then the more frequent his assaults are , the more should christians stand upon their watch , and fortifie themselves , and run in times of danger to the name of the lord which is a strong tower , prov. thirdly , give diligence , because it 's a matter of such great consequence , and to be deceived herein will prove the most stinging aggravation of misery that can be : the house that was built upon the sand , great was the fall of it . there is a counterfeit assurance , called presumption that great devourer of souls that slays its ten thousands : o what misery is it for a man to take himself to be in the ready way to heaven , when he is dropping into hell : to expect no lesse then a crown of glory , when he can find nothing but chains of darkness , and a gnawing worme . quest. but what kinde of diligence is required to get assurance ? answ. first , be diligent in self reflexion : a clean heart chews the cud , and ruminates upon its own actions : try thy graces by a scripture sun-beame : compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine , and that they may be satisfied as with marrow and fatnesse . assurance consists in a reflex act , and by such workings it is maintained . secondly , be diligent in prayer : assurance comes not with weak wishes , and vellieties that are so frequent in the mouths of many : o that i were sure of heaven and happinesse , &c. but this great blessing deserves a fervent prayer : the white stone is given to none but conquerours : as assurance doth mightily enliven prayer , so prayer cherishes and maintaines assurance . go then to god : be importunate with him : beg a smile , a beame of his face : desire him to take all thy worldly things again , unlesse he will sweeten them with his love . tell him thou canst live no longer on husks , and therfore desire him to give thee something that its fit for a soul to live on . thirdly , be diligent and fervent in communion with thy god : sweet and familiar entercourse with god , puts thee into the number of his friends , and friendship brings assurance : surely he would not kiss thee with the kisses of his mouth if he did not love thee : he would not tell thee so much of his mind if his heart were not with thee : he would not accept of thy prayers , thy spiritual sacrifices , if he meant to destroy thee : communion with god is that which gives an heavenly , and eternal plerophory . quest. why doth assurance deserve our best diligence ? answ. first , hereby the soul is provided for eternity : thou mayest then say , thy lot is fallen unto thee in ● good ground , thou hast a pleasant heritage . thou canst desire no more then to be assured that thou shalt be for ever happy : what would the damned in hell give for a possibility of happiness ? what would some wounded spirits give but for hopes and probabilities of it ? secondly , it will sweeten all present conditions to us : we may eat our bread with joy , and drink our wine with a merry heart when we know god accepts our person , and smells a sweet odour in our sacrifice . we may lay claim to all the pearles in the gospel , and to all its priviledges : if god bestow temporals upon us , we may know that he first dips them in love : yea , thou hast a happy protection in all thy ways : for , . thou art secure against the frowns of the world , for heaven smiles upon thee . thou mayest laugh at the slanders and reproaches of men : for when the world brands thee , the spirit seals thee , &c. . thou art secure in times of judgement . for judgements are intended for the sweeping away of spiders webs , not for the sweeping away of gods own jewels : or if thou beest involved in the common calamity , yet how is this pill rowled up in sweetnesse to thee , when others can tast nothing but gall , and wormwood . thy body may be tossed in the world , but thy soul lies safe at anchor . . thou art secure in the houre of death : thou knowest that providence onely means to break the shell that it may have the kernel . let such tremble at the approaches of death that know not what shall become of their precious souls , but thou mayest safely trample upon the adder , &c. this made the martyrs embrace the flames , &c. assurance of the love of god in christ , and nothing else pulls out the sting of death : indeed death hath lost its sting in respect of all that are in christ ; but yet such as know not that they are in christ , fear death still as if it had a sting : only an assured christian triumphs over it , and saith with saint paul , o death where is thy sting ? cor. . . . assurance fills the soul with praise , and thankfulness . the real presence of a mercy is not enough : there must be the appearance of a mercy , and the sense of it before it fill thy heart with joy , and thy mouth with praise : a doubting christian is like a bird in a snare ▪ the soul hath not its comfort , nor god his praise : an assured christian is like a bird at liberty that flies aloft , and sings chearfully , &c. see mr. culverwels white-stone , and dr. taylor . quest. how may it be proved by scripture that a man may be assured of his salvation ? answ. first , by rom. . . the spirit of god testifies with our spirits that we are the sons of god. quest. but how can gods spirit give witnesse , seeing now there are no revelations ? answ. first , indeed extraordinary revelations are ceased : yet gods spirit may , and doth in , and by the word reveal some things to men , whence he is called the spirit of revelation , eph. . . secondly , gods spirit gives testimony by applying the promises for the remission of sins , and life everlasting by christ , particularly to the hearts of man , when it s generally propounded in the ministry of the word : and this witness of the spirit , may be discerned from presumption by . the means : for it 's ordinarily wrought by hearing , reading , meditation , prayer , &c. but presumption ariseth in the brain , either without such means , or if by them , yet with want of gods blessing concurring with them . . the effects and fruits of the spirit : for it stirs up the heart to prayer , zach. . . and that with sighs and groans , rom. . . arising from the sense of our miserable condition . the second testimony is our spirit , i. e. our conscience sanctified , and renewed by the holy ghost ; and this is known . by a grief of heart for offending god , called godly sorrow , cor. . . . by a resolution , and full purpose , and endeavour to obey god in all things . . by savouring the things of the spirit , rom. . . i. e. by doing the works of the spirit with joy and chearfulnesse of heart , as in the presence of god. quest. but what if both these testimonies are wanting , what must we do then ? answ. have recourse to the first beginnings of sanctification , which are these . . to feel our inward corruptions . . to be displeased with our selves for them . . to begin to hate sin . . to grieve so oft as by sin we offend god. . to avoid the occasions of sin . . to endeavour to do our duty , and to use good means diligently . . to desire to sin no more . . to pray to god for his grace . secondly , by psal. . , &c. where the question is propounded , who of the members of the church shall have his habitation in heaven ? and the answer is , he that walks uprightly before god , deals justly with men , speaks the truth from his heart , &c. thirdly , by joh. . . where three things are evinced . . that he that hath communion and fellowship with god in christ may be undoubtedly assured of his salvation : which the apostle tells was the end of preaching the gospel to them , chap. . , . where also he gives foure infallible notes of salvation . . by remission of sins through the blood of christ , v. . object . but how may this pardon of sin be known ? answ. he answers . first , by our humble and hearty confession of them to god , v. . secondly , if our consciences are pacified by the blood of christ , rom. . . joh. . . . by the sanctifying spirit whereby we are renewed in holiness and righteousnesse , joh. . . . by holiness , and uprightnesse of heart , and life , john . , . . by perseverance in the knowledge , and obedience to the gospel , john . . . he that is the adopted son of god shall be undoubtedly saved , john . . rom. . . object . but how shall we know our adoption ? answ. by these signs . . if thou truly beleevest in the sonne of god , gal. . . john . . . by a hearty desire , and earnest endeavour to be cleansed from thy corruptions , joh. . . . by the love of a christian , because he is a christian , john . , , , &c. . they that are assured of the love of god to them in particular , may also be assured of their salvation , john . . and gods love to us may be known , . by our love to the brethren , joh. . , . . by our love to god , joh. . . which is also known by two signes . . by our conformity to him in holinesse : a child that loves his father will tread in his steps , joh. . . not in equality and perfection , but in similitude , and conformity . . by the weanedness of our affections from the things of the world , john . . fourthly , by tim. . . the foundation of god remains sure , having this seal , the lord knoweth who are his , &c. i. e. the decree of gods election stands firm , and sure : so that they which are elected shall never totally and finally fall away . quest. but how shall i know that i am elected ? answ. paul answereth : by the spirit of prayer and invocation : and by a care to forsake all sin : let every one that cals upon the name of the lord depart from iniquity . fifthly , by pet. . . give all diligence to make your calling and election sure , &c. and this he tells may be done by getting and exercising those graces mentioned , v. , , . mr. perkins . vol. p. , &c. is there any good to be gotten by departing from christ ? by leaving our first love ? by quenching the spirit ? and making apostasie from former degrees of grace and holinesse ? can any son of iesse do for us as christ can ? or do we think to mend our selves by running out of gods blessing into the worlds warm sun ? as d●mas did . o call me not naomi ( may such say ) but call me marah : for i went out full , but come home empty : for indeed so do revolted christians , when they come from the act of sinning : when they have been seeking after their sweet-hearts : they went with their hearts full of peace , and hands full of plenty , and meeting with a bargain of sinning , they thought to seek out their happinesse , and make it fuller ( as solomon did ) but they come home empty : empty of comforts , but laden with crosses ; they have lost their evidences , are excommunicated from the power of ordinances ; are under the terrour of wounded spirits , are buffetted by satan : are out of hope of ever recovering the radiancy of their graces ; have their back-burden of their afflictions , so that they are enforced to confess it to be the greatest madnesse in the world to buy the sweetest , and profitablest sin at so dear a rate . so david found it , and the sulamite , cant. . , . quest. wherein stands the difference betweene assurance and presumption ? answ. first , assurance is built upon the righteousness of christ , the grace of god , the word of god , and the true knowledge of sin , and of our selves : what we are by nature , and what by grace , this was one principle of pauls assurance , cor. . . by the grace of god i am that i am ; but presumption is built , . upon self-ignorance : men know not what themselves are , not what sin is : hence they think themselves righteous when they are great sinners , rom. . . luke . , &c. so rev , . . . upon self-love : which is that false glass that most look themselves in , which makes all seeme good that they are , have , or do . hence , prov. . . and . . . upon self-righteousness , which flows from the two former . . upon ignorance and mistakes about the nature of grace , or upon false principles : such as these , . that shews are substance : or that to seem religious is to be so . so mat. . . . that common gifts are special grace : that parts are piety : or that a civil and moral conversation is a regenerate condition . this will be discovered to be the presumption of many at the last day , mat. . , . . that profession is practice : that trimming of lamps is having of oyle . so matth. . , . and that the forme of godliness is the power thereof : and outwards performances the substance of piety , whereas , tim. . . . that restraint of sinne is mortification , or putting off the old man : or that cutting off the branches of sinne , is plucking it up by the root : that outward cleansing is inward purifying . so math. . . . that mens hearts may be good , though their tongues , hands and lives be bad . . it 's sometimes built upon outward prosperity : they hope god loves them , and will save them , because he hath given them so many good things , all these bottomes are like the house built upon the sands , mat. . . secondly , they differ in the means by which they are obtained , and maintained . for assurance is obtained by , . godly sorrow for sin . for christ gives rest to such , matth. . . so luke . , . . soul-searching and self-examination : or by a frequent comparing our hearts with gods word , and communing with them about the proper effects of grace , and fruits of the spirit in us . . by the illumination and testimony of adoption . . by the ordinances of the word , sacraments , prayer , and a holy and constant use of them , job . . . . by conflicts with doubts , and by resistance of unbelief : as mark . . so that assurance is not ordinarily obtained without much paines . hence , pet. . . but presumption is gotten without means or paines : without sorrow for sin , self-examination , &c. sponte nascitur : it grows up of its own accord , which is a signe that its a weed , and not an herb of grace . again , as assurance is bred , so it 's fed , and maintained by meanes , viz. the constant exercise and discovery of grace : the careful performance of duties , avoiding sin , maintaining communion with god , &c. whereas presumption , as it s gotten , so it 's maintained without care , or cost . thirdly , they differ in their effects , which are seven . . assurance endears god to the soul to love him , delight in him , long after him , and fear to offend him , and to be careful to serve and please him , eph. . , . . but presumption stirs up no affections to god , such , love him no better , fear him no more : leave not sin , not amend their wayes . . it makes men jealous of themselves , and fearful least they should miscarry : they are assured they shall stand , yet take heed lest they fall : that they shall be saved , yet wo●k it out with fear and trembling , psal. . . phil. . . but presumption makes men fool-hardy , and unsuspitious that they shall either fail or fall . . assurance humbles the heart in sight , and sense of gods great goodness , and of its own unworthiness . the higher a soul is lifted up by assurance , the lower it is in its own eye , magnifying god and debasing it self . it compassionates and pities others , and prayes for them , but presumption makes men proud , and well-conceited of their own worth , and despisers of others . so luk. . . i am not as other men , &c. . assu●ance grows by degrees to a plerophory , it comes not all at once : but presumption is at its full strength at first . . assurance bears up the heart from sinking under greatest afflictions : as it supported christ in the height of his passion , matth. . . so it did davids at ziglag , sam. . . but presumption suffers the heart to faint at such times ; and it becomes like nabals , sam. . . when carnal hopes fail , the heart fails , and such soon fall into despaire . . assurance joyns means and end together : and makes us as careful to use means , as confidently to expect the end of our faith , the salvation of our souls : as to wait upon god in all his ordinances , to walk universally in all his ways , &c. but presumption divides between the end and the means , and feeds a man with vain hopes , as . that he may go to heaven though he live in sin . . that he may come to heaven , though he use no means , &c. . assurance fears not , nor flies trial , but desires it for discovery whether it be found or no : but presumption shuns examination , and cannot endure to be tried . like counterfeit coine that cannot endure the touch-stone , or false wares that decline the light . fourthly , they differ in the adversaries to them . for , assurance is much assaulted by satans tentations , by natural unbelief , doubts , fears : it s disturbed and weakened by sin , especially if it be indulged , and by the neglect of holy duties , yea , of lukewarmness in them : but presumption is troubled with none of these . mr. reyers precepts . quest. by what further arguments may it be proved that this assurance may be attained ? answ. first , because god bids us make it sure , pet. . . cor. . . therefore it may be done . secondly , if a man may know that he believes , then he may be assured of his salvation : but a man may know that , joh. . . thirdly , if a man may know that he is sanctified , then he may be assured that he shall be saved : for those are inseparable , rom. . . therefore , fourthly , if we may have peace towards god : yea that peace that passeth all understanding , and joy unspeakable , and full of glory in believing , as rom. . . then we may be assured of our salvation . fifthly , if we have entrance with confidence into gods presence , ephes. . . then we may be assured . obj. but its pride and presumption ? answ. yea , if we look for salvation by any thing in our selves : but we are assured of it only for gods free mercy , and christs merits : besides god requires it of us , and its pride to disobey god. obj. no mans name is in the scripture ? answ. but there is better , for there is the beleevers nature and properties . obj. but the promises are set down generally , or indefinitely , not particularly to me ? answ. we may by a true , and sound reasoning make it good to our selves : thus we do from the general propositions of the law , infer particular conclusions : for how know you , that you have deserved gods wrath , and damnation ? but because the scripture curses all the transgressors of the law , deut. . . but i have broken the law , saith my conscience : therefore you conclude that you are under the curse : so may we do from the gospel . who so believes in christ shall be saved : but i believe in christ , therefore i shall be saved : the weary , lost and laden shall have mercy ; but so am i , therefore i shall have mercy . obj. but we are bidden to work out our salvation with fear and trembling ? answ. not with a slavish fear : for we must serve god without fear all our dayes , luke . . but with a godly fear of offending , which stands well with assurance . mr. rogers on faith. chap. xv. questions , and cases of conscience about astrology , and seekers to astrologers . quest. who are astrologers ? answ. such as gaze on the heavens to reade the fates and fortunes ( as they terme them ) of men and states , persons and people in them , and to foretel from thence what good or evil shall befal them . such were of old held in high esteem with the babylonians , dan. . ● . and . and . . and . , , . also with other nations , dan. . . and with the ungodly jewes , isa. . , , . with whom they did consult about their wei●hty affaires , because they took upon them to foretel things to come . they are called star-gazers , and monethly prognosticators , isa. . . they are joyned with magicians , sorcerers , chaldeans , dan. . , . soothsayers , dan. . . wisemen , dan. . . quest. how may it be proved that this kinde of divination is unlawfull ? answ. first , that which the word of god condemnes as a grand offence , is not to be practised , countenanced or tolerated : but divining by the stars is condemned by gods word : as deut. . , . there shall not be found amongst you any one that useth divination , or an observer of times , or an enchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer : for all that do these things are an abomination to the lord. and the looking after them is expressed by going a whoring after them , lev. . . so isa . . thou hast forsaken thy p●ople the house of jacob , because they are replenished from the east , and are soothsayers like the philistines . and isa. . , . thou art wearied in thy couns●ls : let now the astrologers , the star-gazers , the monethly prognosticators stand up , and save thee from those things that shall come upon thee : behold , they shall be as stubble , the fire shall burn them : god forbids his people to learn these arts , jer. . . thus saith the lord , learne not the way of the heath●n , and be not dismayed at them . they are called liars , isa. . . that frustrateth the tokens of the lyars , and makes the diviners madd . such are reckoned up with other diabolical arts , as being of the same kinde , dan. . . and acts . , , . — many which used curious arts ( such as this is ) brought their books , and burned them before all men , and counted the price of them , and found it fifty thousand pieces of silver , &c. and this is ascribed to the power of the gospel , v. . secondly , that art whereby men assume to themselves what is peculiar 〈◊〉 god , must needs be sinful , neither to be practised , countenanced , not tollerated : but this is done by such as take upon them to divine of events to persons , and nations by the stars : therefore , the major is clear from isa. . . . shew things to come hereafter , that we may know that ye are gods ▪ where we see that knowing , and declaring things to come is as peculiar a prerogative of god as to know mens hearts . thirdly , that which with-draws the heart from god the father , and christ the son : from considering the works of the one , and heeding the words of the other , is an evil not to be practised , countenanced , or tollerated : but astrological predictions draws from god and christ. therefore , the major is evident : not to consider gods works is a sinful omission condemned , isa. . . and the apostle is as severe against every one that withdraws from christ , col. . , ▪ . now that these prognosticators withdraw mens mindes from christ , may be gathered from that opposition that is put between them by moses , deut. . , to . where they must not hearken to sorcerers that they may hearken to christ : and whilest men ascribe successes good or bad to the stars , they withdraw their mindes from beholding god in his works . fourthly , that which is false , d●lusive , and uncertaine is not to be practised , countenanced , or tolerated : but such is foretelling things by the stars : therefore that they are false is clear . isai . . that frustrateth the tokens of the lyars , and makes the diviners mad . if they speak true at any time , it 's more by hap than any skill . for though eclipses of the sun , and moon , and conjunctions of other planets may be certainly fo●eknown : yet there is no such certainty of the effects that we may divine thereby , for they are but general , partial , and remote causes of events in states , and affairs of men : and there is no certain connexion between causes general , partial , and remote , and their effects . besides , those effects which depend on other causes , upon which the heavens have either none , or no direct power , cannot be certainly known by the positions of the heavens : but so it is with humane affairs : therefore the affairs of men depend principally on gods providence , and under him on the wills and mindes of men . that gods providence ordereth things concerning men and states is proved : ephes. . . he worketh all things after the counsel of his own will ; and that not always according to the ordinary disposition of second causes : but turning and over-ruling things in a secret way beyond the intentions of men , and the ordinary virtue of second causes : so we see in rehoboam's folly . chron. . . amaziah's frowardness . chron. . . hence eccles. . . the race is not to the swift , &c. and psal. , , &c. promotion cometh neither from the east , &c. but god is judg : he pulls down one , and sets up another . again , the stars have no power over mens souls , and mindes : the heathen could say : sapiens dominabitur astris . a wise man will rule over the stars . at the most , that which they have , is but by way of inclination , which grace , education , civil wisdom , and many other things may oversway . besides , the affairs of men , and nations are prospered , and blasted , not according to the use of natural means , but according to their carriage towards god , as they are 〈◊〉 or obedient , penient or impenitent ; and men act in these moral performances as they are assisted , or deserted by god : for which see , isai . , &c. ezek. . , , , . object . but though they be not certain causes , may they not be certain signs of things to come ? answ. no : for if they be signs fore-shewing events , they must either be so by nature , as smoak is a sign of fire : or by institution , as an ivy-bush is a sign of wine to be sold : but they are so in neither of these senses : therefore they cannot be natural signs , because there is no natural connexion between the constellations , and humane events : and whereas it 's said , gen. . . let them be for signs , and for seasons ; for days , and for yeers : the meaning is , they are signs for the things which they cause , as the seasons of the year which they do both make , and signifie : or if they should be granted in general to be signs yet could we not certainly prognosticate any thing by them except we had particular comments on them to declare what they signifie , either by divine revelation , or by solid experience : but no such comment is to be had , and therefore we have no certain fore-knowledg by them . divine revelation is not pretended to , and a certain experience we have not : for experience arises from often observing the same thing , as a physician knows by experience that rubarb purges choller , because he hath often tried it , and ever findes it so : but we can have no such experience of the effect of the stars : . because the heavens do scarce ever return to the same position : for though some great conjunctions be the same , yet there are infinite numbers of stars ( which also have their influences ) that agree not with , and so may vary the effects of the other . . when events follow these conjunctions it cannot certainly be known that they are the effects of them , for that many things fall out together accidentally without connexion , or dependance one upon another . . we see experiences uncertain , for that twins born under the same constellation differ extreamly in disposition , and event , as we see in esau and jacob , and whereas they say , that by reason of the swift motions of the heavens , a little time makes a great difference in their position . saint austin answers , that yet their conceptions were both in an instant , though their birth differed a little : and ludovicus vives adds , that this overthrows all certainty of divining by the stars , because by reason of the swiftnnesse of their motion , they suddenly alter their positions , so that a man can never give an exact judgement of any birth , because he cannot exactly know the minute of his nativity . . identity of effects doth not onely depend upon the efficient , but the matter also : so that if we could be sure that the position of the heavens were the same as they were a hundred years ago , yet the same events will not follow , because of the difference of men in divers ages and climates , of divers tempers , educations , moral , and intellectual principles , &c. and why may not the influence of the stars produce divers effects upon men of divers dispositions , as we see a hen sometimes hatches chickens , other times ducks , partridges , &c. because of different eggs set under her . . arg. that which nourisheth vaine , and forbidden hopes , and fears is not to be practised , countenanced , or tollerated : but so do astrological predictions : therefore , fear , and hope by reason of the signes of heaven is forbidden , jer. . . learn not the way of the heathen , neither be dismayed at the signs of heaven , for the heathen are dismayed at them . object . but astrologers oft hit right in their predictions , therefore it seems there is certainty in their art ? answ. first , doe astrologers tell right some times ? so do witches , yet all confess that it is by the help of the devil , and therefore unlawful . secondly , astrologers do also many times misse in their predictions . for isa. . . the tokens of these liars are frustrated . only this favour they finde amongst the multitude , that their mistakes are not regarded though they be many : their predictions that fall out right , are observed , and remembred though they be few . thirdly , more is ascribed to astrologers in point of truth from some tricks they use , then indeed they deserve : for , as the devil used of old in his oracles , so they use ambiguous expressions which admit of a double construction , and men interpret them according to their events : they add also many ifs , and cautions to their predictions , whereby if the event answer not their prediction , they do with the vulgar avoid the shame of it ; but if it fall out right , they go away with credit . fourthly , it 's the opinion of judicious divines , that much of that truth that is in their predictions is from the assistance of the devil , who either by an open contract , or else in a voluntary secret way insinuates himself to draw on a league , and assists them with his knowledge , and guesses , which exceed any mans . hence saint augustine , master perkins , and others tell us of consciencious men who have beene glad to leave off this study , because of the uncertainty they have found in the rules of it . and satan may help curious heads in this way , because besides his own knowledge , which enables him oft-times to guesse shrewdly , he may be permitted by god in a judiciary way to be a true spirit in the mouth of liars , as he was a lying spirit in the mouth of ahabs prophets . see for it , deuter. . , , , , . object . but it 's said , moses was learned in all the wisdome of the egyptians , acts . . and daniel of the chaldeans , dan. . , . and astrology was part of that learning , and therefore either its lawful , or they learned an unlawful art ? answ. there be two things in astrology . . the theory . . the practise : now many have studied the theory , that have renounced the practise , finding that nothing could be done by it in a natural way . and it 's very probable that all the learning that these holy men had in this art ( if they had any ) was but in a theoretical way : there is no footstep of their practice of it in all their stories , but of the contrary . for we read in the second , fourth , and fifth chapters of daniel , that he was never called in with the magicians , but after them , which shews that he was not of their society : also when he went about searching out secrets , he went not to his books but to his prayers : not to consult with the stars , but with god , as dan. , , &c. object . but are not the starres very powerful , and causes of many strange effects ? and are not effects known by their causes ? why then may we not divine by them ? answ. though they have a great influence upon inferiour bodies , yet we cannot divine by them touching humane affairs ; for , . they cannot act but within their own spheare , which is in corporeal things : but humane affaires , though acted by mens bodies , yet they are guided by their spirits , which in nature are out of the sphere of the heavens operation : and their successes and miscarriages are from divine providence : therefore whatever may be prognosticated by them concerning elementary bodies ; yet for men , their virtue is so short in working on them , that it can give no light to judge of their future affairs . . where the power of working is acknowledged , yet our knowledge of their virtues , and operations is so dim that we cannot divine by it : for the influences of all , or most of the stars are unknown to us ; and when all of them have their influences conjoyned , who can say this effect is from the virtue of this star , and not from another . a sixth argument to prove that astrological predictions ought neither to be practised , countenanced , or tollerated , is this . that which most godly and learned men upon experience have renounced , and repented of , that is neither to be practised , countenanced , nor tollerated : but godly men have renounced and repented of their study of astrology : therefore , the minor is thus proved . st. augustine , the glory of his age for piety , learning , and solid judgement ; confesses that he had been addicted to these vain studies : but by the grace of god he afterward renounced them as an art condemned by true piety , affirming that it was a great errour , a great madness , and a suspition that might easily be refelled : he also mentions another on psa. . that repented of , and renounced this wicked art , as being as bad as paganisme , and judaisme . aug. de doct. christ. l. . c. . so saith holy master perkins . i long studied this art , and was never quiet till i had seen all the secrets of it : but at length it pleased god to lay before me the prophanesse of it , nay , i dare boldly say , idolatry , although it be covered with fair and golden shews : therefore that which i speak with grief , i desire thee to note with some attention . mr. briggs also , sometimes geometry reader at oxford : a man eminent for piety , and his skill in the mathematicks , upon a question moved to him by my authour , touching judicial astrology , told him , that when he went first to cambridge , he thought it a brave thing to be of gods counsel , to forsee , and foretel secrets , resolving to attain to that skill whatever labour it cost him : so accordingly after a while he fell upon the study of the mathematicks , laying good foundation by going through arithmetick , geometry , and astronomy , not resting till he had attained exactness therein : then he fell upon judicial astrology : but there he found his expectation wholly frustrate , for there was no certainty in the rules of it : having therefore tired both body and wits in vain , he at last repaired to a man in cambridge , famous in that art , and a maker of prognostications , to whom he bemoaned himself : for that he had bestowed so much pains to be an expert astrologer , but the uncertainty of its rules did now deceive his hopes : whereto the astrologer replyed , that the rules of that art were uncertain indeed , neither were there any cure for it . whereupon mr. briggs left that study . yea , he affirmed that he would undertake to the skilfullest astrologer in the world , that let him set down any conclusion touching either man or state , yea , or weather , and he would prove that it would fall out so , and that it would not fall out so from their own rules and principles : he said also that his opinion was , that they that addicted themselves to the practise of divining astrology , the devil did at first lend his secret assistance , and at length by degrees , if god prevented not , entise them into a contract . quest. but who may be said to practise this unlawful art ? answ. first , all such as calculate mens nativities , and thereby divine what their condition shall be , whether good or bad : such also as by the stars take upon them to foretel the successe of particular enterprises : such also as erect figures to find out things lost : and such almanack-makers as take upon them to foretel future contingents , as what weather it will be every day , &c. quest. who be the countenancers of this unlawful art ? answ. first , such as go to them to have their nativities calculated , to know their fortunes , as they call it : or that seek to them for things lost , &c. secondly , such as buy or read their books , unlesse it be with a purpose to confute them . this is to go a whoring after them , forbidden , lev. . . thirdly , such as believe their predictions , and are affected with joy , or sorrow as they prognosticate good or bad . fourthly , such as talk of their predictions as things that have something in them , and that they are not to be contemned . fifthly , by applauding their predictions , and applying them to other events . quest. how and when are astrologers tollerated ? answ. first , when their books are licensed , or not prohibited : when they are suffered to go abroad , and not suppressed . secondly , when the astrologers themselves are suffered to go unpunished , who do so cheat and delude the people . when ministers hold their tongues , and preach not against them , nor confute their lying vanities : and when magistrates hold their hands , and punish them not . or when there are no laws made against them , or if made , yet not executed . gerees astrologo-mastix . quest. how many sorts of foretelling things are there ? answ. three , . divine : such as are by god himself , or by the prophets inspired by him . secondly , humane , and natural , which are from natural causes to their natural effects . thus the astronomer may foretel the eclipses : the phisician the effects of some diseases : of which sort are politick predictions , which wise men can sometimes presage about common wealths : though indeed these are but conjectures . thirdly , diabolical , which are by gods just judgement suffered to be upon a people : and these are either by the devil , or by his instruments , as witches , sorc●rers ▪ astrologers , &c. quest. are these diabolical predictions lawful ? answ. no. for , . it is only the property of god , and of the scriptures to foretell things to come : and therefore such astrologers as take upon them to foretell things , not natural but voluntary , and such as are meerly subject to mens wills , do not only undertake a vain , rash , and false thing , but that also which is very abominable and wicked . secondly , it hath been the devils way always to disturb the church , and to endeavour the damnation of many mens souls by making them credulous in these things . and as christ hath set in his church pastors , and teachers to instruct them in the way to heaven : so the devil hath raised his witches , sorcerers , sooth-sayers , and astrologers to seduce the world out of the right way . as cardan , who rose to that height of impiety , as to calculate christs birth , and made his power to work miracles to flow from the influence of the stars under which he was borne . others have been bad , though not so bad , as petrus de aliaco , who thought that the time of christs birth might have been foretold by the stars : and kepler contends , that those wise-men by the rules of astrology might have presaged , not only some strange event , but the birth of some great monarch : as if christ were not born after an extraordinary , and miraculous manner . i deny not but that the heavens have influences upon mens bodies : hence that man possessed with a devil was said to be lunatick , probably because the devill took the opportunity at that time of the moone , wherein humours do most abound , then to disturb and distract him : but the heavens were never made for books to reveal what should come to passe . thirdly , witches sorcerers , and astrologers are oft condemned in scripture , as , lev. . . and . . deut. . , &c. isa. . , &c. besides , all the fathers speak with much vehemency against them : many counsels have condemned them : yea , divers of the wiser sort of heathens have cried out upon them . ptolomy himself acknowledgeth that no certain truth can be foretold by them . tully wrote several books de divinatione , condemning such diviners . instancing that before a great battel the mice had gnawen the buckler of a souldier , whereupon the soothsayer concluded that that war should be fatal and unlucky : as if ( faith tully ) because mice did gnaw some books that i have of plato's de republica , therefore i should conclude that our common-wealth shall be destroyed . and we reade acts . . of many who being converted ▪ brought their books about such curious arts , and burnt them . we may reade more hereof in pererius , spanhemius , zanchy , and others . fourthly , if the heavens were true , and proper causes , or necessary signes , yet no man could certainly prognosticate any thing by them ; because no man knows the number , nor the vertue , and efficacie of the stars . the scripture makes it peculiar to god only to know the stars , and to call them by their names ; but if any man could certainly divine by the stars , he must know their number , activity and influence , yea , and the degree of their activity , without which they cannot but grossely erre . fifthly , if the heavens be causes , yet they are only universal causes : now from a universal indeterminate cause , there cannot be any special particular effect foretold : for besides universal causes , all particular inferiour causes , which are many and uncertain , must be known also . sixthly , if astrological predictions were allowed , it would bring in a contempt of god , and flat atheisme into the world . the scripture carries us out to god in all things , to his wisdom , power , justice , &c. but these would binde us to the planets : yea , by this means also the scripture would be despised , and laid aside , and all prophanenesse would be introduced thereby : yea , and every one would excuse his vices , with how could i help it , seeing i am borne under such a starre : as saint augustine tells us of a servant of a certain astrolo●er , who having robbed his master , his master went about to correct him for it wherupon he cried out that he could not help it , for that he was borne under mercury , ( and the astrologers say that such as are borne under that planet , are given to stealing ) and thus he silenced his master by the rules of his owne art. ob. but we see that many times they foretel the truth ? answ. first , and many more prove false and untrue : and if one thing fall out true , it s more observed then a hundred things that prove false : besides , when they foretel many things , its hard if some one at least prove not true . a blinde man that shoots many arrows , may chance with one to hit the mark . secondly , if such things as they foretel do come to passe , it s either from their expresse , or vertual contract with the devil . and if not so , yet as saint augustine observes , it s a just judgment of god upon thee , that thou shouldest have wherwith to stumble and fall , and undo thy self , as deuteron . . , &c. thus a wicked prophet may foretel that which comes to passe : and why ? god doth it to prove and try you ? see mr. an. burges on john. p. . quest. vvhat use may we make of this which hath been said ? answ. first , let all be perswaded to flie the study , and to abandon the practice of this black art. the scripture condemns it as abomination to the lord , reason witnesses against it as being irration●l and uncertain . there is vanity in it , danger by it . satan is a subtile serpent , and insinuates into many this way before they be aware . finde you pleasure in it ? it s but a sweet poison . think you to get honour by it ? you may be applauded by vain men , but are disallowed by god : perki●s reckons it up amongst the kindes of witchcraft : saint austin counts it ungodly dotage , and inconsistent with christianity . doth profit entice you ? it s but balaams gain , the wages of iniquity , money that will perish with you . secondly , if notwithstanding all that can be said , astrologers will persist in their wicked practice , all should take heed of countenancing them , lest partaking in their sins they partake in their plagues : have therefore no fellowship with these unfruitful works of darknesse : abhorre all commerce with , and resort to such persons : flie from them , as from the devil himself : thou breakest thy baptismal vow if thou renouncest not such diabolical practices . shall we countenance what god abominates , and strengthen men in that which makes both them , and the land liable to wrath ? let them not have the countenance of thy cost to buy them , nor of thy time to reade them , nor of thy tongue to mention or applaud them , nor of thy affections to fear , hope , or rejoyce in any thing they say . forbidden , jer. . , . if there were no buyers of such almanacks , there would be no sellers , and if rhere were no sellers , there would be no makers , at least no publishers of such lying vanities ; and truly if the astrologer be guilty , the buyer and reader cannot be innocent . god hath forbidden seeking to such under a grievous penalty , lev. . . — i will even set my face against that soul , and will cut him off from amongst my people . indeed , learned men have observed that such delusions have prevailed amongst popish and anabaptistical spi●its . but that england should countenance such ! and in a time of reformation ! oh let us blush for shame , &c. how often ( said tully ) did i hear such men promise pompey and caesar , that they should live long , and die a peaceable death , whereas both of them not long after were murdered . and cornelias è lapide the jesuite , in his comment on acts . bewaileth that whilest he was at rome , they were so much given to this wickednesse , whilest the astrologers promised to some long life , to others a cardinalship , to others the popedome , and yet at last all were miserably deluded . thirdly , if astrologers should not be tolerated , then they which are in authority are to be entreated , first , that their books be not suffered so ordinarily to passe the p●esse : o how doth the world dote upon them ; i have been credibly informed that near thirty thousand of lillies almanacks have been vended in a year : if devout men burnt their own books of this kinde , how should devout governours see to the burning of such books ? sure if those books deserve the fire which derogate from the honour of princes , how much more such as withdraw the mindes and hearts of men from god. it were well , if astrologers were put into the some catalogue with other sorcerers in the statute of the first of king james , chap. . and to suffer the same punishment with the other : for the scripture makes them birds of a feather , &c. see as before . quest. but may we not use charmes , wherein there are none but good words ? answ. no ; it s the usual craft of satan to present things , and wayes in themselves indifferent to silly mindes , which consider not , that the harme doth not consist in using such words or actions , but in ascribing to them an unnatural vertue without the warrant of god , who is the master of nature . quest. is it not lawful to enquire of astrologers after things to come ? answ. certainly , since god hath hidden the future time from us , to go about to lay it open , is a work proper to the profest undoer of gods works . quest. vvhy may we not enquire after future times ? answ. curiosity to know the future , carrieth many so far as to make a covenant with the devil , who yet stands not so much upon his points , as to refuse to be consulted with , by those that have made no covenant with him : no doubt but his pride is tickled with a mischievous delight , when he sees men seeking to him for that which is proper to god : and thereby yielding him divine service . which service that he may receive in an hidden way from the finer sort of wits , he hath devised some seeming sublime divinations , perswading rhem that the decree of god about humane events is written in the motions , and several aspects of the starres , and that therefore this kinde of divination is lawful , yea , divine . quest. vvhat are the evils that proceed from hence ? answ. first , they are innumerable : for . that silly reverence which vulgar pe●sons give to these predictions , makes them wilde , and sets them upon the fulfilling of them , because they esteem them unavoidable . secondly , the worst evil is , that thereby mans minde which ought to dwell at home , is transported out of himself , and in stead of reposing upon the wisdom and love of god , is suspended upon the dragons taile , and the ascendant of an horoscope . thirdly , it cuts in sunder the very sinews of industry , and makes men idle , greedy , and inconsiderate . the histories of the greek emperours , alexius and manuel , are lamentable examples how credulous persons are undone by the impostures of astrologers , when they expect from the stars those successes which should have been wrought out by piety , prudence , and valour . quest. vvhat further reason is there against these astrological predistions ? answ. consider that all affirmation is grounded either upon reason , or authority . the assertions of judiciary astrology are of the last kinde : for no reason can be given of their maximes . now the authority upon which these maximes are grounded , must either be divine , or humane , or devilish . they are not grounded upon divine authority , but are expresly forbidden by it , ●er . . . isa. . . and humane authority in this case is of no weight : for who hath given power to men to dispose of the several offices , and preheminences of coelestial bodies ? it remains then that these maximes are grounded upon diabolical authority . in brief , since they are not grounded upon reason , either they are forged by men , or delivered by revelation : and if that revelation comes not from god , it must needs come from the devil . dr. du moulin of contentment . chap. xvi . questions , and cases of conscience about atheists , and atheisme . quest. hhow many sorts of atheists be there ? answ. two. first , when a man saith , or at least thinks that there is no god at all : or denies the attributes of god , psal. . . king. . . & . . mal. . . & . . secondly , when a man ownes , and adores a false god instead of the true god , ephes. . . quest. how doth a man come to the first kind of atheisme ? answ. first , by two steps or degrees . . when he imagins that god doth not see , or not regard him , psal. . . zeph. . . secondly , when he conceits that god is not so severe , and rigorous in punishing sinne as the scriptures set him forth to be , psalme . , . eccles. . . quest. how many wayes doth a man set up a false instead of a true god ? answ. first , when a man worships that that is not god in the roome of the true god : as the heathen did , who worshipped the sun , moon , and stars , &c. for their gods , act. . , . secondly , when a man sets some other thing besides the true god to be his chiefest good : as the voluptuous man doth his pleasures : the covetous his wealth , &c. phil. . . col. . . job . . quest. how are men made atheists ? answ. first , by giving way to sin : for sin draws towards atheisme , by wiping out all the notions of a deity as much as it can : and when we have sinned , we must either get out by repentance , or else we will be willing to turne atheists , by denying that there is either heaven or hell , and believing that when we die , there is a final end of us as there is of the bruit beasts . secondly , satan doth all that he can to make men atheists , because when there is no fear of god before mens eyes , they will commit all manner of sinnes that the devil would have them , psal. . , . when they say there is no god : it fol●ows , they are corrupt , they have don● abominable works . the devil indeed cannot be a ●at atheist , for he believes and trembles , yet he bears a good will to atheism , because he knows that that sin doth much advantage his kingdom . he knows that it is the master-vein in our original lust , and therefore he tempts much to it , and indeed would prevail to make us atheists , but that god hath so wrought in us an impression of a deity , being the main pillar of the law of nature ▪ that we cannot possib●y , nor all the devils in hell assisting with their forces , utterly extinguish this law out of our hearts : hence we finde that our deepest atheists in the world , when they are in extremity , and put to it with some sudden affrightment , do use to cry , o god , o lord , and therefore this corruption and temptation is with the more ease opposed , and answered . for a man hath on his side the works of nature , the law of nature , the stirrings and terrours of his conscience fearing , and trembling at wrath to come : but when all is done , that which must , and one●y will hold us up against the tentation , when we are strongly assaulted by satan , is to sly to the word of god. the word saith that there is a god , and therefore i will believe that there is a god. but when we are free from tentation , other considerations taken from the nature , and various acts of gods providence may stop the mouth of our lusts which would not have god in all our thoughts : but when we are set upon by some fierce tentation , the safest way is , . not to enter into disputes with our own reason ; for the understanding of man is too weak to reach the comprehension of a deity . he that muses much about the nature , and infinite being of god , shall but let in satan the more : the best counsel than for a poor christian is in any hand not to study this point , not to dispute this argument , lest at length he say in his heart , i cannot conceive what god is , and therefore i doubt whether there be such a being or no. . cleave to the word , and say : though my reason cannot tell what to make of it ; though lust in me say that there is no god at all : though satan say there is no god , and most men live as if there were no god ; yet because i finde it in the word , and the scripture saith it , i must , and do , and will believe it : doubts indeed which have any ground must be disputed and answered : but atheism is the denial of the first principle of all religion , and therefore the best way is to begin and end with the word , and to know that such a principle as is the essence and existence of a god ought not to be so much as questioned : and therefore put off such thoughts as oft as they come , as not fit , or worthy thy consideration : and thou shalt finde by often rejecting of them , thy conscience will be better settled , and confirmed , than by going about by reason to answer them . capel on tentations . quest. in whom are these atheistical thoughts that there is no god ? answ. these wicked thoughts are not onely in some notorious sinners , but in the corrupt minde of every son of adam , naturally , psal. . . and . . where davids fool is not some special sinner , but every impenitent sinner , how civil so ever his life be ; though his tongue be ashamed to utter it , yet his corrupt nature is prone to think it , that there is no god. so paul insinuates , rom. . , &c. object . but it 's ingraffed into every mans heart by nature that there is a god ? answ. these two thoughts , that there is a god , and that there is no god , may be , and are both in one and the same heart . the same man that by the light of nature thinks there is a god , may by that corruption and darkness of minde , that came by adams fall , think that there is no god : as heat , and cold may be in the same body in remiss degrees . quest. how doth a man by thinking deny god in his heart ? answ. first , by turning the true god into an idol of a mans brain ? secondly , by placing something that is not god in the room of the true god. every man naturally , without further light from gods word turns the true god into an idol : hence , gal. . . eph. . . psal. . . cor. . . quest. how doth a mans mind turn the true god into an idol ? answ. by three notorious thoughts which are the root of many damnable sinnes ; as . by thinking that god is not every where present , whereby god is robbed of his omni-presence : for god being infinite , is in all places , and when mans heart denies this , it turns him into an idol . so job . , . psal. . . isa. . . . by thinking that there is no providence of god , whereby he orders and disposeth of all things particularly . so psal. . . zeph. . . . by thinking that there is no justice in god : which is when men imagine that notwithstanding their sins , yet god will not punish them as he hath threatned in his word . so deut. . , . amos . . and . . . a man denies god in his thought by placing in the room of the true god an idol of his own brain , which is done by thinking some other thing besides the true god to be their chiefest good : so epicures make their belly their god , phil . . the covetous man his riches , col. . . for what a man thinks to be the best thing in the world for him , that is his god , though it be the devil him-himself or any other creature . hence , cor. . quest. what is the fruit of this thought that there is no god ? answ. it brings forth the notoriousest sins that can be , even atheism it self , which is twofold . . in practise . . in judgement . quest. what is atheisme in practice . answ. it 's that sin whereby men deny god in their deeds , lives , and conversation . this hath three special branches . . hypocrisie ▪ which is a sin whereby men worship the true god : but in a false manner , giving god the outward action but with holding their hearts from him . . epicurisme , which is a sin whereby men contemn god , and give themselves wholly to their pleasures , spending their time in eating , drinking , and other carnal delights , not seeking , nor fearing god , which is the sin of many rich persons . . witchcraft or magick , which is that sin whereby men renounce the true god : and betake themselves to the aid , counsel , and help of the devil , either by himself , or his instruments . quest. what is atheisme in judgement ? answ. it 's that sin whereby in opinion and perswasion of heart men deny god : it hath three degrees . . when men hold , and accordingly worship the true god : but yet conceive of , and worship him otherwise then he hath revealed himself in his word : as the turks , jews , and papists do . , when men place some idol in the room of the true god , holding the same for their god : thus did the gentiles when they worshipped the sunne , moon , and stars or other creatures . . when a man doth avouch , hold and maintain that there is no god at all : and this is the highest degree of atheisme , and such deserve to be put to death for treason against heaven , if he shall die that denies his lawful prince . quest. what are the signs whereby atheisme may be discovered ? answ. david , psal. . sets down three signes . . a disordered life , v. , . . not calling on the name of god by prayer , v. . . contemning of them that put their trust in god , v. . quest. what other signes are there of it ? cnsw . first , if we deny the omni●presence of god ; and are more afraid to sin in the presence of a mortal man , then in the presence of god. secondly , if we think that god regards not these outward things : thus such as use oppression , injustice , deceit , and lying in their worldly affairs are atheists . thirdly , if we say , god is merciful , i will hereafter repent , and so escape punishment , which overturns the infinite justice of god , and makes him all mercy , whereas he is as well just , as merciful . quest. what other damnable thought is there naturally in the heart of man concerning god ? answ. that the word of god is foolishnesse . thus some thought the gospel foolishnesse . cor. . . and the reason is rendred , cor. . . others have the like thoughts of the law , when they judge the threats of the law untrue , and so foolishnesse . hence , deut. . . isa. . . pet. . , . quest. what are the accursed fruits of this atheisme ? answ. first , hence ariseth that cursed , and damnable opinion of many that hold religion to be but humane policy to keep men in awe , and so use it as a politick device to exercise mens brains to keep them from sedition , and rebellion . secondly , hence springs all apostacy , and departing from the faith , gal. . . quest. what other cursed thought ariseth from atheism ? answ. first , that seeing the word of god is foolishnesse , therefore they will not yeeld obedience to it . so job , . jer. . . luke . . and very many are guilty hereof . secondly , then they proceed to say that it 's a vain thing to worship god. so , job . . mal. . . it was in david himself , psal. . . thirdly , a thought of distrust , thus , god doth not regard me , will not help me , nor be merciful unto me . this was moses his sin , numb . . , . and davids , psal. . . and . . and of the israelites , psal. . , . and of peter , mat. . , ● . quest. when do these thoughts of distrust most assault us ? answ. in times of danger , affliction , tentation , and especially in sicknesse , and at death , job . . and . , &c. so psal. . . quest. what is the danger of these thoughts ? answ. first , hence ariseth all horror , and terrours of conscience : all feares , and astonishments of heart . secondly , hence comes desperation it self , whereby men confidently affirme that god hath forsaken them , and that there is no hope , &c. thirdly , this weakens the foundation of our salvation , which stands in the certainty of gods promises : this thought denying the credit of them , and making them uncertain . mr. perkins of mans natural imaginations . chap. xvii . questions , and cases of conscience about baptisme . quest. what are the principles about baptism ? answ. first , that baptisme is a sacrament of regeneration . secondly , that the outward signes in baptisme is water : the inward thing or substance thereof is the blood of christ. thirdly , that the pouring or sprinkling water upon the party baptized , setteth out the inward cleansing of the holy ghost . fourthly , that the forme of baptisme is , in the name of the father , son and holy ghost . fifthly , that baptisme is to be administred by a minister of the word . sixthly , that they that professe the true faith are to be baptized . seventhly , that the children also of such are to be baptized . eightly , that by baptisme we are engrafted into christs mystical body . ninthly , that baptism sets out both our dying to sin , and also our rising to righteousnesse . tenthly , that baptisme is but once to be administred . eleventhly , that the force and efficacy of baptisme lasteth as long as we live . quest. can any argument for the baptizing of infants , be brought from circumcision under the law ? answ. yes : for there is the same extent of the sacrament of initiation under the new covenant , as was under the old . if infants might partake of the sacrament of initiation and regeneration , before christ was exhibited , then much more since . that which the apostle saith of the ark in relation to baptisme , pet. . . that it was a like figure , may be said of circumcision : all their sacraments were like figures , not types of ours . the apostle maketh an expresse analogy betwixt circumcision and baptisme , col. . , . see dr. gouge on heb. quest. where the scripture speaks of baptizing it mentions washing with water , how then can sprinkling s●rve turne ? answ. sprinkling is sufficient to 〈◊〉 the use of water . the party baptized is not brought to the font to have his face , or any other part of his body made cleane , but to have assurance of the inward cleansing of his soul. now that our mindes may not too much dote on the outward thing done , but be wholly raised up to the mistery , the outward element is no further used , then may serve to put us in minde of the inward thing signified thereby . answerably in the lords supper there is not so much bread and wine given , and received , 〈◊〉 would satisfie ones appetite , or slake his hunger , and quench his thirst , but onely a little bit of bread , and sup of wine to declare the use of bread , and wine , and so to draw the mindes of the communicants to a consideration of their spiritual nourishment by the body and blood of jesus christ. quest. how is baptisme a means of clean●ing and sanctifying ? answ. four ways . first , in that it doth most lively represent , and set forth even to the outward senses the inward clean●●n● of our souls by the blood of christ , and sanctifying us by the spirit of christ , rom. . , &c. secondly , in that it doth truely propound , and make tender , or offer of the grace of justification , and sanctification to the party baptized . in this respect it 's called , baptisme of repentance fo● remission of sinnes , luke . . acts . . thirdly , in that it doth really exhibit , and seal up to the conscience of him that is baptized ▪ the aforesaid grace , whereby he is assured that he is made partaker thereof . thus abraham received the sign of circumcision as a seal of the righteousnesse of 〈◊〉 , rom. . . the eunuch and others rejoyced when they were baptized , acts . ● . an● . . fourthly , in that it is a particular , and peculiar pledge to the party baptized , that even he himself is made a partaker of the said graces : therefore every one in particular is baptized for himself : yea , though many be at once brought to the font , yet every one by name is baptized . hence , gal. . . whosoever are baptized into christ , have put on christ ; and acts . . be thou baptized and wash away thy sins . object . but many that are baptized receive no such grace ? are neither cleansed , nor sanctified ? answ. such are onely outwardly washed with water , not baptized with the holy ghost : the fault is not because no grace accompanies the sacrament , but in that they receive not , but reject the grace which appertaineth thereto , rom. . . what if some believe not ? shall their unbelief make the faith of god of none effect ? god forbid . object . many receive the aforesaid graces before they are baptized . as abraham before he was circumcised , rom. . . and some that were baptized after they believed . how then is baptism a means thereof . answ. their spiritual cleansing is more fully , and lively manifested by baptisme , and they are more assured thereof . object . many who live long in grosse sins after baptism , and so were not thereby cleansed and sanctified , yet many years after have beene effectually called : what means hath baptisme been hereof ? answ. the use and efficacy of baptisme is not as the act thereof , transient , but permanent , and perpetual , so long as the baptized person lives : whensoever a sinner unfeignedly repenteth , and faithfully layeth hold on the promises of god : baptisme , which is the seal thereof , is as powerful and effectual as it could have been when it was first administred . for the efficacy of baptisme consisteth in the free offer of grace . so long therefore as god continueth to offer grace , so long may a mans baptisme be effectual . on this ground we are but once baptized ; and as the prophet put the people in mind of their circumcision , jerem. . . so the apostles of their baptisme long after it was administred . yea , they speak of it ( though the act were long before past ) as if it were in doing in the time present . baptisme saveth , pet. . . quest. what kinde of means of grace is baptisme ? answ. baptisme is no physical , or natural means of working grace , as if the grace that is sealed up thereby were inherent in the water , or in the ministers act of sprinkling it ( as in medicines , salves , meats , &c. there is an inherent virtue which proceedeth from the use of them ; and being applied they have their operation whether a man beleeve it or no. ) but it is only a voluntary instrument , which christ useth as it pleaseth him , to work what grace , or what measure of grace seemeth best to him : so as grace is only assistant to it , not included in it : yet in the right use thereof , christ by his spirit worketh that grace which is received by it , in which respect the minister is said to baptize with water , but christ with the holy ghost and with fire , mat. . . quest. whether is baptisme necessary to salvation ? answ. a meanes of working a thing may be said to be necessary two wayes . . absolutely , so as the thing cannot possibly be without it . thus are the proper causes of a thing absolutely necessary : as in this case gods covenant : christs blood , and the operation of the spirit are absolutely necessary for the obtaining any grace . secondly , by consequence , so as according to that course and order which god hath set down , things cannot be without them . now baptisme is not absolutely necessary as a cause : for then it should be equal to gods covenant , christs blood , and the work of the spirit ; yea , then all that are baptized should be cleansed . but it s necessary by consequence , and that in a double respect . . in regard of gods ordinance . . in regard of our need thereof . . god having ordained this sacrament to be used , its necessary it should be used , if for no other end , yet to manifest our obedience . he that carelesly neglects , or wilfully contemns any sacrament enjoyned by god , his soul shall be cut off , gen. . . . great is the need that we have thereof in regard of our dulnesse in conceiving things spiritual , and of our weaknesse in beleeving things invisible . we are carnal and earthly , and by things sensible and earthly , do the better conceive of things spiritual and heavenly : therefore god hath ordained visible elements to be sacraments of invisible graces . again we are slow to believe such things as are promised in the word , therefore the more to help and strengthen our faith , god hath added to his covenant in the word , his seal in , and by the sacraments : that by two immutable things ( gods covenant , and gods seal ) in which it is impossible for god to lie , we might have strong consolation . besides , though in general we do believe the truth of gods word , yet we are doubtful to apply it to our selves ; wherefore for the better applying of gods covenant to our own soul , god hath added his sacraments to his word . quest. wherein do the papists erre about this doctrine of baptisme ? answ. first , in the necessity of it ▪ they making it so absolutely necessary , that if any die unbaptized they cannot be saved , which doome they passe upon infants , though they be deprived thereof without any fault of their own , or of their parents , when they be still born : which is a mercilesse opinion against gods word , and against the order which he hath prescribed . for he hath established his covenant , and promised to be the god of the faithful , and of their seed . hence , acts . . the promise is to you , and to your children ; and cor. . . your children are holy . if these promises should be made void by an inevitable want of baptisme , why would god have enjoyned circumcision ( which to the jews was as baptisme is to christians ) to put it off to the eighth day , before which time many of their infants died ? or would moses have suffered it to be fo●born all the time that the israelites were in the wildernesse ? if they say that baptisme is more necessary then circumcision , i answer , that the scripture layes no more necessity upon it : and if it were so necessary as they make it , then the virtue of christs death were lesse effectual since he was actually exhibited then before . for before it was effectual for infants without a sacrament , but belike not now . secondly they add such efficacy to baptisme , as it gives grace , ex opere operato , or the wo●k it self : wherein they make it equal with the very blood of christ , and take away the peculiar work of the spirit , & the use of faith repentance , and such like graces . can there be more in the water then there was in the blood of beasts offered in sacrifices ? but it is not possible that their blood should take away sin , heb. . . they themselves attribute no such vertue to the word preached , and yet they cannot shew where the holy ghost hath given more vertue to the sacrament then to the word . the apostle , cor. . . joynes them both together ; that he might cleanse it with the washing of water through the word . what can be more said of it then of the word , rom. . . it pleased god by preaching to save them that believe . the gospel is the power of god to salvation . quest. wherein do the anabaptists erre about this doctrine of baptisme ? answ. they too lightly esteem this holy and necessary ordinance of god in that they make it onely a badge of our profession : a note of difference between the true and false church , a signe of mutual fellowship : a bare signe of spiritual grace : a resemblance of mortification , regeneration , inscition into christ , &c. but no more : these indeed are some of the ends , and uses of baptisme : but in that they restraine all the efficacy thereof hereunto , they take away the greatest comfort , and truest benefit which the church reapeth thereby as is above said . quest. what is the inward washing by baptisme ? answ. in that whosoever is fully baptized is cleansed from sinne . fully , i. e. powerfully and effectually , as well inwardly by the spirit , as outwardly by the minister : cleansed , i. e. both from the guilt of sin by christs blood , and from the power of sinne by the work of his spirit : hence , rom. . , . as many as are baptized into christ , are baptized into his death : buried with him by baptisme : baptisme saveth us , pet. . . quest. is it necessary that the word and baptisme go together ? answ. it 's very requisite that where this sacrament is administred , the doctrine thereof be truely and plainly taught , so as the nature , efficacy , and use thereof may be made known , and the covenant of god sealed up thereby , may be believed . hence , matth. . . teaching and baptizing are joyned together . so did john , luk. . . and the apostles , acts . . and . , . and . , . for , . a sacrament without the word is but an idle ceremony . like a seale without a covenant : it 's the word that makes known the covenant of god. . it 's the word which makes the greatest difference between the sacramental washing of water , and ordinary common washing . . by the word the ordinary creatures we use are sanctified , much more the holy ordinances of gods worship , whereof baptisme is one . quest. is it not lawfull to baptise without a sermon ? answ. though it be both commendable , and honourable to administer that sacrament when there is a sermon , yet i judge it not unlawfull to doe it without a sermon : only the people must be taught by the word what the covenant is that baptisme sealeth up , which being done , the word is not separated from that sacrament though at that time there be no sermon . see dr. gouge in domestick duties . quest. how many parts be there of a sacrament , and so consequently of baptisme ? answ. there be three essentialls parts of a sacrament . . the si●ne . . the thing signified . . the analogie between them , which is the union of them both . the first , is some outward , and visible thing : the second , inward and spirituall : the third , mixt of them both : as in baptisme , the sign is water , the thing signified is the blood of christ : the analogie or union stands in this resemblance , that as the former outwardly washeth the filthiness of the body , so the latter inwardly purgeth the soul of all sin . by reason of which relation , and neere affection between the sign , and thing signified , it is usuall by an improper , but sacramentall speech . . to call the signe by the thing signified , and contrarily . so baptisme is called the washing of the new birth ▪ because it 's a signe , seal , and instrument of it . . to ascribe that to the signe which is proper to the thing signified , and so baptisme is said to save us , tit. . . pet. . . which indeed is the propriety of christs blood , joh. . . but by the neere affinity of these two in the sacrament it is said so to do . . to teach us not to conceive the sacramental elements as bare , and naked signs , so as to grow into the contempt of them . . as we may not conceive them idle signes , so neither idol signes by insisting in them as though they were the whole sacrament : for they are but outward , whereas the principal matter of a sacrament is spiritual , and inward . . that then we truliest conceive of a sacrament , when by looking at one of these we see both : by the signe , and action which is outward to be led to those which are spiritual , and inward . quest. what benefit have we by baptisme ? answ. god in baptisme doth not only offer , and signifie , but truely exhibiteth grace , whereby our sins are washed , and we are renewed by the holy ghost , acts . . quest. are all baptized persons then regenerated ? answ. no : for , first , this effect is not ascribed to the work wrought , as the papists teach . secondly , neither by any extraordinary elevation of the action , whereby it is made able to confer the benefit of renovation : for this would make every baptisme a kinde of miracle , as also it would encroach upon the clause following , in tit. . . wherein the work of renewing is ascribed to the holy ghost . thirdly , neither hath the water in baptisme it self any inherent power , or force to wash the conscience , as it hath to wash the filth of the body . fourthly , neither is grace tied by any promise , or means to the action , so as god ( who is most free in his gifts ) cannot either otherwise distribute , or cannot but dispense it with the action : for , . grace is not tyed to the word ; therefore not to the sacraments . . they were separated in the ministry of john the baptist , who confest that though he baptized with water , yet it belonged to him that came after him to give grace . . if these opinions were true , then should every baptized person be truely converted , whereas we see the contrary in simon magus , and many others . . some are justified before baptisme , as abraham before circumcision . so cornelius , acts . . the eunuch , acts . , . some after , as numbers daily converted . . this opinion of tying grace to the sacrament overthrows . the highest , and most proper cause of our salvation , which is gods free election , to which only grace is tyed . . the only meritorious cause of our regeneration , which is christs blood that properly cleanseth from all sin . . the most powerfull , next , and applying efficient , which is the holy ghost , and to whom our renewing is ascribed . quest. how then is baptisme called the laver of regeneration ? answ. first , as it is an institution of god signifying his good pleasure for the pardoning of sinne , and accepting to grace in christ. thus the word and sacraments are said to save , and sanctifie , because they signifie the good pleasure of god in saving , and sanctifying us . thus we say a man is saved by the kings pardon , not that the pardon properly doth it , but because it 's the ordinary instrument to manifest the merciful minde of the king in pardoning a malefactor . secondly , as it 's a seal and pledge of our sanctification , and salvation , as certainly assuring these to the soul of the believer , as he is or can be assured of the other : as a man having a bond of a thousand pounds sealed to him may say , i am sure of this thousand pound : so may a believing party baptized , say of his baptisme ; here 's my regeneration , and salvation . thirdly , as its a means to excite and provoke the faith of the receiver to lay hold on the grace of the sacrament , and to apply it to these purposes : in regard it may as truely be said to renew as faith is said to justifie ; and that is onely as it is a meanes to lay hold on christ our righteousnesse . fourthly , in that in the right use of it , it gives and exhibits christ , and all his merits to the fit receiver : for then as gods grace puts forth it selfe ; and after a sort conveys it self in , and by this instrument into the heart of the worthy receiver . quest , to whom is baptisme the washing of the new birth ? answ. we must not conceive it to be a laver of regeneration to every person baptized : but to such as have the grace of faith to receive the grace offered , john . . ephes. . . for ungodly and unbelieving persons receive nothing in the sacraments but the the elements , and that as naked signs : as we see in judas , simon magus , ananias and saphira . in all whom neither was grace conferred , nor wickednesse weakned . quest. how then can children be baptized , in whom we cannot expect faith , and therefore in them , either faith is not required , or their baptisme is unprofitable ? answ. i will lay down some propositions for the unfolding of this difficulty . as . we must distinguish of infants , whereof some are elect , and some not . these latter receive onely the element , but are not inwardly washed : the former in the right use of the sacrament receive the inward grace : not that thereby we tie god to any time , or means , whose spirit blows when , and where it listeth ; as some are sanctified from the womb , and some after baptisme ; but because god delights to present himself gracious in his own ▪ ordinance , therefore in the right use of the sacrament he ordinarily accompanies it with his grace : here , according to his promise we may expect it , and here we may , and ought to send forth the prayer of faith for it . . though infants want actual faith which presupposeth hearing , understanding , &c. yet they want not all faith : for christ himself reckons them amongst beleevers , matth. . . hence circumcision which was administred to infants , is called a seal of faith. . the faith of their parents is so farre theirs , as that it gives them right to the covenant : for the covenant was made to abraham and his seed : and every believing parent layeth hold on the covenant for himself , and his seed , thereby entitling his children to the right of the covenant as well as himself ; as in temporal things he can purchase land for himself and his heirs , cor. . . if the root be holy , so are the branches : and one parent believing , the children are holy . object . but the just shall live by his own faith ? an. elect infants have a spirit of faith by the spirit of god working inwardly , and secretly , as we see in those which were sanctified from the womb , as jacob , jeremy , john baptist , &c. neither doth it hinder , because infants have no sence of any such thing , no more then it proves them nor ●o live , because they know not that they do so . neither is adams corruption more effectuall to pollute infants , then christs blood and righteousness is to sanctifie them , and this we ought to believe , or else we must deny that they can be saved . quest. if any beleeve before baptisme , what profit then have they by baptisme ? answ. first , they must be baptized in obedience to the command of god ; as abraham , cornelius , paul , &c. believing , obeyed without reasoning , and so manifested their faith by their obedience . secondly , such as are invisibly incorporated into christs body , must also be visibly incorporated into the church by baptisme . thirdly , that the grace received may be augmented . for by the worthy receiving of the sacraments weak graces are encreased , and made stronger . fourthly , that the party baptized may be confirmed and strengthened , not onely in his graces received , but in regard of that grace , and glory which he expects to receive in the resurrection , both which are more firmly sealed to him by baptisme . see dr. taitor on tit. quest. how may parents in faith present their children to god in baptisme ? answ. the dedication of a child to god is a work of singular and great importance , one of the weightiest services we can take in hand , though considered of by few : and it cannot be well done as it ought except it be done in faith : now the acts of faith in this , are . it calleth to remembrance the free and gracious covenant which god hath made with believing parents and their posterity , expressed , gen. . , . acts . . which covenant as it s made to the believing parent , and his seed , so doth the faith of the parent apprehend the promise of the covenant for himself and his seed . and this is the ground of that tender which a christian makes of his children to holy baptism : for by natural generation children of believing parents are defiled with sin , and so under wrath : but they are holy by covenant and free acceptation , the believing parent embracing gods promise for himself and his posterity . secondly , by faith believing parents must give themselves to god , chusing him to be their portion , &c. for he that would give his children to god , must first give himself to god. thirdly , it provokes parenrs to offer their children to god by fervent and faithful prayer , so soon as ever they have received them from him . gods promise calleth for our prayer , as sam. . . fourthly , it considereth what a singular prerogative it is to be actually admitted into covenant with god , received into his family , and have his name put upon us : to be a partaker of the seale of regeneration , pardon of sins , adoption , and everlasting inheritance : solemnly to be made free of the society of saints , and to weare the lords livery , and what an high and incomprehensible a mercy it is , that god hath promised , and doth vouchsafe these great and inestimable blessings , not only to himself a wretched sinner , but also to his posterity , who by nature are enemies to god dead in sin , and in bondage under the curse of the law. fifthly , it stirs up hearty rejoycing in the lord , that he hath vouchsafed in tender compassion to look upon them and their posterity , and thus to honour and advance them . sixthly , it stirs up parents to be diligent and careful to bring up their children in the information , and feare of the lord ; being instant with him to blesse their endeavours for the good of their children , and the glory of his name . for the same conscience that moved parents to offer their children to god in baptisme , will quicken them to endeavour their education in the true faith , and service of god. quest. what use should christians make of their baptisme , when they come to years of discretion ? answ. they should remember that baptisme is a seale of the covenant betwixt god and them , of gods promise , that he will be their god , and of their promise , that they will be his people , repent of sin , believe in christ , and walk before him in sincere obedience : and that the signification , force , use , and fruit of it continueth not for that present only when it s administred , but for the whole course of a mans life : for as its the seal of a free , everlasting , and unchangable covenant , so is the force and use of it perpetual : so then the use to be made of baptisme is twofold . first , it seems to be a pledge and token of gods favour , and that divers wayes . . in that its a seale of our regeneration by the holy ghost , whereby a divine quality is infused into us in the room , and place of original corruption : hence it s called the laver of regeneration , tit. . . it being usual to call the principal cause , and the instrument by the same name . . it seales and confirmes to us the free pardon of our sins , acts . . and . . . it s a pledge of the vertue of christs death , and of our fellowship therein , rom. . . . it s a pledge of the vertue of christs life , and of our communion with him therein , rom. . . col. . . . it s a pledge of our adoption in jesus christ. for when god puts his name upon us , he signifies and assures that we are his sonnes , gal. . , . . it s a solemn testimony of our communion with all the lively members of christ jesus . it s a seale of the bond , and mutual love , and fellowship , both of christ with his members , and of his members one with another , cor. . . . it s a seale and pledge to assure us , that god will provide for us in this life , raise up our bodies to life at the last day , and bestow upon us that everlasting kingdom and inheritance which he hath prepared for us , mar. . . tit. . , , . pet. . . secondly , it s a seale of our duty promised , and so a spurre , and provocation to repentance , faith , new obedience , brotherly love , and unity , and that as . it s a spurre to repentance and mortification : for baptisme seales remission of sins to them only that repent , and as we expect the blessing , we must see that we perform the condition . . it s a provocation to faith , and a pledge thereof . we have gods promise under his hand and seale , that he will wash us from our iniquities , receive us for his children , remember our necessities , and bestow upon us his kingdom . now we much dishonour him , if we question his performance of that which he hath so freely promised and confirmed by covenant and seal . . it s an incitement to new obedience , and a pledge thereof , rom. . . we have solemnly sworn to fight against the devil , the world , and the flesh : and having taken presse-money of jesus christ , it were a foule fault to accept of a truce with satan . . it s a pledge or pawne of love and unity . we must keep the unity of the spirit in the bond of peace , for we are all baptized into one body . we must not jarre , for we are brethren . it s unnatural that the members of this mystical body should be divided . see ball on faith , p. . quest. by what arguments may the lawfulnesse of infant-baptisme be proved ? answ. first , the infants of believing parents are under the covenant of grace , belonging to christs body , kingdome , family , therefore are to partake of the seale of this covenant , or the distinguishing badge between them who are under the covenant of grace , and them who are not . the whole argument will be cleared by these five conclusions . . that the covenant of grace hath alwayes been for the substance one and the same . . that god will have the infants of such as enter into covenant with him , be counted his as well as their parents . . god hath ever since abrahams time , had a seale to be applied to such as enter into covenant with him . . by gods own order the seed , or infants of covenanters before christs time , were to be sealed with the seal of admission into his covenant , as well as their parents . . the priviledges of such as are in covenant since chtists time , are as honourable , large and comfortable both to themselves and their children , as they were before christs time . that the covenant was the same for substance both to jewes and gentiles ▪ is proved , fi●st , by the prophecies , where the same things are promised to the gentiles , when the gospel should be preached to them , as were first promised to abraham and his seed . so jer. . . isa. . . joel . . but more fully in the new testament , luke . , , , , , . luke . , ▪ mat. . ● , . gal. . , , . eph. . . to the end of the chap. so gal. . ▪ we finde three sorts of abrahams seed . . christ , the root of the rest . . all true believers , chap. . . these partake of the spiritual part of the covenant . . such as were only circumcised in the flesh , but not in the heart , rom. . . of whom ishmael and esau were types , gal. . , &c. such as are only holy by an external profession , gal. . . that god will have the infants of such as enter into covenant with him to be counted his , is proved . thus it was in the time of the jewes , gen. . , &c. and so it is still , acts . , . luke . . rom. . , &c. cor. . . that the seale of initiation is to be administred unto them who enter into covenant with god is clear . circumcision was to the jewes infants , and therefore baptisme is , both of them being the same sacrament for the spiritual part of them . none might be received into the communion of the church of the jews till circumcised , nor of the christians till baptized , that baptisme succeeds in the room of circumcision is clear , col. . , . that infants amongst the jewes were to be initiated , and sealed with the signe of circumcision , which though actually applied to the males , yet the females were virtually circumcised in them . hence the whole church of the iewes are called the circumcision . and exod. . . no uncircumcised person might eat of the passeover , whereof women did eate as well as men . ob. but circumcision was not a seale of the spiritual part of the covenant of grace , but of some temporal and earthly blessings , as of their right to canaan , &c. answ. that circumcision was a signe of the covenant of grace is plain , rom. . . abraham received circumcision for a signe of the righteousnesse of faith , &c. that the priviledges of believers under the gospel is more large , honourable and comfortable , appears , heb. . . cor. . . gal. . , &c. now . how uncomfortable a thing is it to parents , to take away the very ground of their hope for the salvation of their infants . for we have no ground of hope for any particular person , till he be brought under the covenant of grace . . how unwilling also must christian parents be to part with their childrens right , to the seale of the covenant , this their right to the covenant being all ground of hope that believing parents have that their infants that die in their infancy , are saved , rather then the infants of turks or pagans . ob. but there is neither precept , president , nor expresse institution in all the new testament for the baptisme of infants ? answ. i deny the consequence , that if in so many words it be not commanded , it is not to be done : there is no expresse reviving of the lawes in the new testament , concerning the forbidden degrees of marriage : nor against polygamie : or for the celebration of a weekly sabbath : nor for womens receiving the lords supper . no expresse command for believers children when growne up , to be baptized , nor example of it , though there was for the instructing and baptizing jewes and heathens : but we have virtually , and by undeniable consequence sufficient evidence for the baptisme of children , both commands and examples . as gods command to abraham , as he was the father of all covenanters , that he should seale his children with the seale of the covenant . again , mar. . . christ commands his disciples to teach all things what he had commanded them , i. e. the whole gospel containing all the promises , whereof this is one , i will be the god of believers , and of their seed : that the seed of believers are taken into covenant with their parents . and mat. . teach all nations , baptizing them , &c. now as they were to teach the aforesaid promises , so they were to baptize them : the persons to whom they were to do this , were all nations , whereas before the church was tied to the jewes only ; now we know that when the nation of the jewes were made disciples , and circumcised , their infants were made disciples and circumcised . and gods manner is , when promises or threatnings are denounced against nations , to include infants , which are a great part of every nation ; except they be particularly excepted , as they were , numb . . . ob. but infants are not capable of being disciples ? answ. first , they are as capable as the infants of jewes and proselytes were , when they were made disciples . secondly , they are devoted to be disciples . thirdly , th●y are capable of gods teaching , though not of mans . fourthly , they belong to christ , and beare the name of christ , mai. . . mar. . . mat. . . and therefore are his disciples , as appears by those texts if compared together . fifthly , they are called disciples , act. . . and . compared . another command by good consequence for the baptizing of infants is from acts . , . because the promise was made to them and their children , which proves that they were taken into covenant with their parents , and therefore were to receive the seale of the covenant . for examples , though there were none , yet there is no argument in it ; yet we have examples by good consequence : for the gospel took place , just as the old administration ▪ by bringing in whole families together . when abraham was taken in , his whole family was taken in together with him : so of the proselytes . likewise in the new testament , usually if the master of the family turned christian , his whole family came in , and were baptized with him . so we see , acts . . so the houshold of stephanus , of aristobulus , of narcissus , of lidea , of the jailor , &c. . argum. to whom the inward grace of baptism doth belong , to them belongs the outward signe : but the infants of believers , even whilest infants are made partakers of the inward grace of baptisme : therefore they may , and ought to receive the outward signe of baptisme . the major proposition is proved , acts . . can any man forbid water , &c. act. . . the minor is proved , mark . . to such belongs the kingdom of god. and cor. . . they are holy . besides , there is nothing belonging to the initiation and being of a christian , where of baptisme is a seale , which infants are not as capable of as grown men . for they are capable of receiving the holy ghost , of union with christ , of adoption , of forgivenesse of sins , of regeneration , of everlasting life , all which are signified and sealed by baptisme . for in receiving the inward grace , of which baptisme is the signe and seale , we are meer passives , whereof infants are as fit subjects as growen men , or else none of them could be saved . ob. though they are capable of grace , and may be saved , yet we may not baptize them , because by preaching they are to be made disciples , before they may be baptized , mat. . . answ. this is not the first institution of baptisme , but the enlargement of their commission : before they were sent only to the lost sheep of the house of israel : but now to all nations , who were to be converted to christ ; but before were out of the covenant of grace , and therefore their children had no right to baptisme : but when once themselves were instructed and baptized , then their children were capable of it by vertue of the covenant . ob. but it s said , he that believes and is baptized shall be saved : therefore faith must precede baptisme ? answ. first , if this argument hath any strength against the baptism of infants , it hath much more against the salvation of infants : and however they can evade the one , we shall much more strongly evade the other . secondly , it s no where said , unbelievers , or rather non-believers , may not be baptized : it s said indeed , he that believes , and is baptized , shall be saved : but it s no where said , he that believes not may not be baptized : christ excludes infants , neither from baptisme , nor from salvation , for want of faith , but positive unbelievers , such as refuse the gospel , he excludes from both . ob. but supposing them to be capable of the inward grace of baptisme ; yet this is no warrant for our baptizing of all infants , because we know not upon whom god doth this work ? answ. our knowledge that god hath effectually wrought the thing signified , is not the condition upon which we are to apply the signe : god no where requires that we should know that men are converted before we baptize them . the apostles themselves knew it not , as we see in simon magus , alexander , hymenaeus , ananias , and saphira : but he requires that we should know that they have in them that condition which must warrant us to administer the signe : fallible conjecture must not be our rule in administring the sacraments either to infants , or grown men : but a known rule of the word : the apostles baptized grown men , not because they judged them inwardly sanctified , but because they made a profession of faith and holinesse , and such christ would have to be received into the communion of the church : though it may be they were never received into communion with himself : and in this the rule to direct our knowledge , which is but the judgement of charity , is as plain for infants as for grown men . object . but all that enter into covenant , and receive the seale of it must stipulate for their parts , as well as god doth for his , which infants cannot do ? answ. first , the infants of the jews were as much tied to this as the infants of christians are : every one that was circumcised was bound to keep the law , gal. . . secondly , god seales to them presently , their names are put into the deed , and when they are grown up , they in their own persons stand obliged to the performance of it . in the mean time jesus christ who is the mediatour of the covenant , and the surety of all covenanters , is pleased to be their surety . we know that persons standing obliged in the same bond , may seal at several times , and yet be in force afterwards together : so here , god of his infinite mercy is pleased to seal to infants whilest they are such , and accepts of such a seal on their parts as they are then able to give , expecting a further ratification on their part when they come to riper yeares , in the mean time affording them the favour , and priviledge of being in covenant with him , of being reckoned to be of his kingdom , and not of the devils : if they refuse to stand to this covenant when they are grown men , there is no hurt done on gods part , they must take their lot for the time to come . object . but if the sealing be but conditional on gods part , that they own and ratifie it when they come to ripe age , were it not better to deferre it till then , to see whether they will then make it their voluntary act , yea , or no ? answ. first , this objection lay as strongly against gods wisdome in requiring the jews infants to be circumcised , and therefore argues no great wisdome , and modesty in those who thus reason with god against his administrations . secondly , god hath other ends , and uses of applying the seal of the covenant to them , who are in covenant with him , then their present gaine : it 's an homage , worship , and honour to himself : and it behooves us even in that respect to fulfill all righteousnesse : when christ was baptized and circumcised , he was as unfit for the ordinance through his perfection , as children are through their imperfection , being as much above them , as children are below them . thirdly , yet the fruit and benefit of it at the present is very much both to parents , and infants . . to the parents whilest god doth hereby honour them to have their children counted to his church , to his kingdome , and family , and so under his wing , and grace whilest all other infants in the world have their visible standing in the kingdome of satan : and so whilest others have no hope of their childrens spiritual welfare , till they are called out of that condition , these need not doubt of their childrens welfare if they die in their infancy , or if they live , till they shew signes to the contrary : god having reckoned them to his people , and given them all the means of salvation , which thei● infant age is capable of ▪ . to the children , when as ( besides what inward secret work god is pleased to work in them ) they being members of the church of christ have their share in the communion of saints , are remembred at the throne of grace every day by all that pray for the welfare of the church : and particularly in those prayers which are made for a blessing on his ordinances : and lastly , it 's no small priviledge to have that seal bestowed upon them in their infancy , which they may afterwards plead when they come to fulfil the condition . object . but if their being capable of a spiritual part , entitles them to the outward signe , why are they not admitted to the lords supper , which is a seal of the covenant of grace as well as this ? for ( say they ) the jews infants did eat the passeover : then if our infants have as large priviledges as theirs had , then they must partake of the lords supper ? answ. we are sure that infants are capable of the grace of baptisme , but we are not sure that they are capable of the grace signed , and sealed in the lords supper : for though both are seals of the covenant of grace , yet it 's with some difference : baptisme properly seals our entrance into it : the lords supper properly our growth , nourishment , and augmentation in it : baptisme for our birth , the lords supper for our food : now infants may be born again whilest they are infants , have their original sin pardoned , be united to christ , have his image stampt upon them ; but concerning the exercises of these graces , and the augmentation of them in infants , the scripture is silent . neither is there any mention in scripture that the jews infants did eat the passeover : indeed when at the passeover their children asked them the meaning of that service , they were to instruct them therein : but there is neither precept , nor president for their eating of it . see mr. marshalls sermon about infant baptism . object . none are rightly baptised , but those that are dipped ? answ. though dipping may be used where the child is strong , and the weather , and climate are temperate , yet it is not necessary , or essentiall to baptism , as is proved by these arguments . that which christ the author of baptisme requireth not , that cannot be necessary to this sacrament . but christ requireth not dipping : therefore : hesychius , stevens , scapula , and budaeus prove by many instances that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies washing , which may be done without dipping . . the words baptize , and baptisme are oft used in scripture : where the persons or things said to be baptized were not dipt , as mat. . . shall baptize you with the holy ghost , and with fire : they were not dipt in that fire which came down from heaven upon them , acts . . mat. . . yea shall be baptized with the baptisme that i am baptized with ; yet neither christ , nor his disciples that we reade of , were dipt in blood , mark . . baptisme of cups , pots , tables , or beds : cups , and pots may be washed , by pouring water in them without dipping : and tables and beds were not dipped , cor. . . baptised in the cloud , which only rained upon them , &c. . if the spiritual grace signified by baptisme is sufficiently expressed without dipping , then dipping is not necessary : but it is : therefore : the thing signified is the cleansing of the soule from the guilt , and filth of sinne , which is sufficiently expressed by washing with water without dipping , pet. . . . the outward act of baptisme signifying the inward cleansing of the soule is expressed in scripture by sprinkling ; as heb. . . the blood of bulls and goats sprinkling the unclean , &c. heb. . . having our hearts sprinkled from an evil conscience , pet. . . through sanctification of the spirit , and sprinkling of the blood of christ ; therefore dipping is not necessary . . it may sometimes be necessary to baptize sick , and weak persons ; but such cannot be dipt without apparent hazard to their lives : therefore it s not necessary . . the sacraments of the church may , and ought to be administred without giving any just scandal : but the meeting of many persons , men and women , and going naked into a river together , cannot be done without scandal , therefore it s not necessary . object . but the word baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dip , or die : therefore washing , or sprinkling is not baptizing ? answ. first , we are not so much to respect whence words are derived , as how they are used : derivative words are oft of larger extent then their primitives : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies a resounding back again : or catechising by way of question , and answer : yet in scripture it s oft taken in a larger sence for instructing grown men in the doctrine of salvation . so luke . . acts . . and . . rom. . . gal. . . so though baptisme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifies properly washing , or dipping : yet it s taken more largely , as was shewed before in several scriptures : ) for any kinde of washing or cleansing where there is no dipping . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence baptize is derived , signifies as well to die , as to dipp , and probably the holy ghost hath reference to that signification , because by baptisme we change our hiew , the blood of christ washing us from the filth of sinne , and making our souls as white as if they were new died . object . but christ , and john , and philip , and the eunuch are said to go down into the water , therefore washing and sprinkling are not sufficient , without dipping ? answ. first , an example of christ , and his apostles without a precept binde not in all things : for christ washed his disciples feet before his supper , and he administred it at night , and only to twelve men , &c. yet are not we bound hereunto : likewise the first christians sold their possessions , &c. which we are not obliged to imitate , acts . . secondly , the reason is not alike : at first christians had no churches , nor fonts , and multitudes were to be baptized , and they were grown men and women , and so were better able to endure it , and the climate was hotter : but now we have fonts , and children are baptized , and they many times weak and infirme , and our climate is colder , and there would be danger in it . thirdly , it 's very improbable that all those in act. . that were converted , and presently baptized upon the place : and the jaylor and his family who were baptized at midnight in the place where they were , were dipped , but rather washed , or sprinkled . see dr. featlies dippers dipt . quest. how is baptisme necessary ? answ. this was shewed before in part , to which i now adde that it 's necessary . . as the lawful use thereof is a note whereby the true church of god is distinguished from the false church : not that the church of god cannot be a church without the sacrament : for it may want baptisme for a time , and yet remain a true church as the church of the jews wanted circumcision for fourty years in the wildernesse , jos. . . . as it serves for necessary uses to men of yeares that are baptized : as , . to testifie to the church and themselves that they are received into the body of christ , which is the company of the faithful . . to testifie their obedience to gods command , and their subjection to his ordinance , which is appointed for their good . . to be a necessary prop to uphold their weaknesse , a seal to confirme their faith in the covenant of grace , and an instrument to convey christ to them with all his benefits . . it 's necessary to infants , as it serves to admit them into the visible church , and withal to signifie their interest in the covenant of grace , and consequently their interest to life everlasting . quest. are all then that die without it in the state of damnation ? answ. no : for. first , baptisme is appointed by god to be no more then a seal annexed unto , and depending upon the covenant : therefore we must put a difference between it , and the covenant . indeed the covenant of grace , and our being in christ is absolutely necessary : for none can be saved unlesse they have god for their god : but the signe thereof is not necessary : for we may be within the covenant of grace though we have not received the signe , and seal thereof in baptisme . secondly , the bare want of baptisme where it cannot be had , is pardonable . the thief on the crosse was saved though he was not baptized : and so were many of the martyrs in the primitive times . yet the wilful contempt , and carelesse neglect of this ordinance when it may conveniently be had ▪ is dangerous , and damnable , and to such that threat belongs , gen. . . that soule shall be cut off . thirdly , the grace and mercy of god is free , and not tied to the outward elements , joh. . . the winde blows where it listeth , i. e. god gives grace when , where , and to whom he pleaseth . fourthly , infants borne of believing parents are holy before baptisme , and baptisme is but a seale of that holinesse , cor. . . yea , to them belongs the kingdom of heaven , mark . . object . they which are sanctified have faith , which infants have not ? answ. god saith , i will be thy god , and the god of thy seed : by virtue of which promise the parent layes hold of the covenant for himself and his children : and the children believes because the father believes . object . infants are borne in original sinne , and therefore cannot be holy ? answ. every beleeving parent sustains a double person . . as descending from adam by corrupted seed , and thus both himself and his children are corrupted . . as he is a holy , and believing man ingraffed by faith into christ , the second adam ; and thus by his faith , his children comes to be within the covenant , and partaker of the benefits and priviledges thereof ▪ and by the same faith , he being a believer , the guilt of original corruption in the infant is not imputed to him to condemnation . object . others that would make it absolutely necessary object , john . . except a man be born of water , and the holy ghost , he cannot enter into the kingdom of heaven ? answ. first , if this be meant of baptism , then the word may carry one of these two sences . . christ directs his speech principally to nicodemus , who was a timorous professor , who remained ignorant , and had long neglected his baptisme . . that the kingdom of heaven is not here put for everlasting happinesse , but to signifie the visible state of the church under the new testament , and then the meaning is , that none can be admitted into the church , and made a visible member thereof but by baptisme : nor can any be made a lively member of christ , but by the spirit . secondly , or this place is not be understood of baptisme : but of regeneration , wherein christ alludes to exod. . . which speaks of clean water , and then the meaning is , thou nicodemus art a pharisee , and usest many outward washings : but unlesse thou beest washed inwardly by clean water , i. e. regenerated by the holy ghost , thou canst not enter into heaven . thirdly , or the necessity of salvation lies not in both , but only in the new birth by the holy ghost . quest. whether are not witnesses , commonly called god-fathers , and god-mothers necessary ? answ. no. first , for in the primitive times the parents of children which were heathens and newly converted to the christian religion , were either ignorant and could not , or carelesse and would not bring up their children according to the word of god , and true religion which they newly professed : therefore persons of good knowledge and life were called to witnesse baptisme , and promised to take care of the childrens education : but now parents being better taught and qualified , the other is not necessary . secondly , christ in his word hath taught all things that are fit , and necessary about baptisme amongst all which he hath not appointed the use of sureties . thirdly , the whole congregation present do present the childe to the lord , and are witnesses of his admission into the church ; and therefore there needs no other . fourthly , that which is required of them to promise , and performe , may , and ought to be performed by the parents of the infant baptized , who by gods command ought to bring up their children in the knowledge and fear of god ; therefore the other are not necessary . quest. whether have children of excommunicated persons right to baptisme ? answ. before this question be answered some grounds must be laid down ; as , . there are two texts principally about excommunication , mat. . . cor. . . the scope of both which is to shew that the excommunicated person is debarred the kingdome of heaven . for he is not to be held a true member of the church , but as an heathen and publican . . in excommunication there are three judgements to be considered . . of god. . of the church . . again of god. the first is when god holdeth any obstinate sinner guilty of the offence , and consequently of condemnation except he repent . the second is of the church , which follows gods judgement , pronouncing the party guilty , and subject to condemnation : which judgement is not to be given absolutely , but with condition of repentance , and so farre forth as man can judge by the fault committed , as also by the word which directs how to discern of the impenitency of the sinner . the third again is gods judgement , whereby he confirms that in heaven which the church hath done on earth . so then the answer may be , . that the persons excommunicate are in some respect no members of christs body , and in some other respects they are . quest. how are they not ? answ. first , in that they are cut off from the company of beleevers by the sentence of excommunication ; and so have no participation with them in prayer , hearing the word , or receiving the sacraments : and that because the action of the church stands in force , god ratifying that which his church hath done . secondly , because by their sinne they have ( as much as in them lies ) deprived themselves of the effectual power of gods spirit , which should rule , and govern them . quest. how are they members ? answ. first , some are members , not actually , and in present , but in the eternal counsel of god , and so shall be in time , when they are called . hence gal. . . paul saith , god had separated him from the womb , and called him by his grace . so rom. . . when we were enemies , we were reconciled to god by christ. secondly , some are members onely in shew , and appearance ; as hypocrites . thirdly , some are lively members which are united to christ by faith , &c. rom. . . fourthly , some are decayed members , who though they belong to gods election , and are truly ingraffed into christ , yet for the present have not a lively sense thereof : like a member in the body that hath the dead palsie : such are excommunicated persons : for in regard of their ingraffing , they are true members , and cannot be quite cut off from the body of christ , john . . yet they are not holden so to be in three respects . . in regard of men , because they are excluded from communion with the faithful by the censure of the church . . in regard of god , because what the church rightly binds on earth , he binds in heaven . . in regard of themselves , because for a time they want the power and efficacy of the spirit , till by true repentance they recover life again . now though in these respects they be not esteemed members , yet in truth they are not wholly cut off from the society of the faithful : for the seed of faith remains in them that knits them to christ , though the sense thereof be lost , until they repent : hence the answer to the question is , that the children of such persons as are excommunicated , are to be baptized ; because they are indeed , and in the judgement of charity true members of the body of christ , though in some regards they are not for the present esteemed so to be . quest. what reasons may be rendred for this ? answ. children of parents that are professed members of the church ( though cut off for a time , for some offence ) have right to baptisme ; first , because it 's not in mans power to cut them off from christ , though they are excommunicated . seconly , the personal sin of the parent may not keep the blessing from the childe ; and therefore it may not deprive him from partaking of the ordinance of god. thirdly , difference must be made between them which do not make separation from the church , and yet are great offenders , and open apostates that joyn themselves with the enemies of the church to the ruine of the truth of the gospel . fourthly , we must put a difference between those that have given up their names to christ , though fallen grievously , and turks , and infidels that are out of thr covenant , and never belonged to the church . fifthly , if gods mercy enlargeth it self to thousands of generations , men should not be so hard-hearted as to question whether such infants belong to the covenant , and thereupon to deny them the sacrament of baptisme . quest. whether have children , borne in fornication , right to baptisme ? answ. they ought not to denied it . for the wickednesse of the parent ought not prejudice the childe in things that belong to his salvation . quest. are there no cautions to be obs●rved ? answ. yea : first , that the parent be one that holds the true faith , and reli●ion . secondly , that the minister exhort him to true , and unfeigned repentance for his sinne committed , and that before the childe be baptized . thirdly , that there be some appointed to answer for the infant besides the parents , and to make solemn promise to the church , that it shall be carefully brought up , and instructed in the faith . the same also is to be done before the baptizing of the children of parents that are excommunicated . master perkins , vol. . p. . quest. how many wayes is baptisme taken in scripture ? answ. first , it signifies the superstitious washing of the pharisees , who bound themselves to the baptismes , or washings of cups , and pots , mark . . secondly , the washings appointed by god in the ceremonial law , h●b . . . thirdly , the washing by water which serves to seal the covenant of the new testament , mat. . . fou●thly , by a metaphor , it signifies any grievous crosse and calamity : thus christs passion is called his baptism , luk. . . fifthly , it signifies the bestowing of extraordinary gifts of the holy ghost , and that by the imposition of the apostles hands , acts . . and . . sixthly , it signifies the whole ecclesiastical ministry . thus apollos is said to teach the way of the lord knowing onely the baptisme ( i. e. the doctrine ) of john , acts . . quest. what is considerable ●bout the matter of baptisme ? answ. three things : the signe ; the thing signified ; and the apology of both ? quest. what is the signe in baptisme ? answ. partly the element of water , act. . . and partly the right by divine institution appertaining to the element , which is the sacramental use of it in washing of the body ; and these two , water , and external washing of the body , are the full , and compleat signe of baptisme . quest. what is the thing signified , or the substance of baptism ? answ. christ himself our mediatour , as he gave himself for our washing , and cleansing , eph. . . quest. what is the analogy and proportion of both ? answ. water resembles christ crucified , with all his merits , joh. . . the blood of christ cleanseth us , &c. i. e. the merit and efficacy of christ crucified frees us from our sins , and from the guilt , and punishment thereof . quest. what is it to baptize in the name of the father , the son , and the holy ghost ? answ. first , these words signifie to baptize by the commandment and authority of the father , son , and holy ghost . secondly , to baptize by , and with the invocation of the name of the true god , col. . . thirdly , it signifies to wash with water , in token that the party baptized hath the name of god named upon him , and that he is received into the houshold , or family of god , as a childe of god a member of christ , and the temple of the holy ghost , cor. . . quest. what then is done in baptism ? answ. the covenant of grace is solemnized between god and the party baptized . quest. what actions belong to god in this covenant ? answ. first , his making promise of reconciliation , i. e. of remission of sins , and life everlasting to them that are baptized and believe . secondly , the obsignation , or sealing of this promise ; and that is either outward , or inward . . the outward seal is the washing by water : which washing serves not to seal by nature , but by the institution of god in these words , baptize them , &c. hence , eph. . . . the inward sealing is the earnest of gods spirit , eph . . quest. what is the action of the party baptized . a●sw . a certain stipulation , or obligation whereby he bindes himself to give homage to the father , sonne , and holy ghost : which homage stands in faith , whereby all gods promises are believed , and in obedience to all gods commandments . the sign of this obligation is , in that the party willingly yeelds himself to be washed with water . quest. why is it not said , in the name of god , but in the name of the father , son , and holy ghost . answ. to teach us the right way to know and acknowledge the true god. quest. wherein stands the knowledge of this true god ? answ. first , that there is one god and no more . for though there be three that are named , yet there is but one in authority , will , and worship : hence some are said to be baptized in the name of the lord , act. . . secondly that this one true god is the father , son , and holy ghost . a mystery unsearchable . thirdly , that these three are really distinct , so as the father is first in order , the sonne the second , and the holy ghost , not the first , nor second , but the third . fourthly , that they are all one in operation , john . . and especially in the act of reconciliation , or covenant making . for the father sends the son to be our redeemer : the son works in his own person the work of redemption : and the holy ghost applies the same by his efficacy . fifthly , that they are all one in worship . for the father , son , and holy ghost , are joyntly to be worshipped together , and god in them . sixthly . that we are to know god , not as he is in himself , but as he hath revealed himself to us in the covenant of grace ; and therfore we must acknowledge the father to be our father , the son to be our redeemer , the holy ghost to be our comforter , seeking to grow in the knowledge , and experience of this . quest , may not baptisme be administred in name of christ alone , or in the name of god without mentioning the three persons ? answ. no : for the true forme of baptism is prescribed by christ himself ; from which we may not presume to vary . object . but , acts . . it 's said , repent and be baptized in the name of christ ? answ. peters intent there is , not to set down the forme of baptisme , but the end and scope thereof , which is , that we may attain to true fellowship with christ. quest. what are the ends of baptisme ? answ. first , baptisme seems to be a pledge to us in respect of our weakness , of all the graces and mercies of god , and especially of our union with christ , or remission of sins , and of mortification . secondly , it serves to be a signe of christian profession before the world . hence it s called the stipulation , or interrogation of a good conscience , pet. . . thirdly , it serves to be a means of our first entrance , or admission into the visible church . fourthly , it s a means of unity . so it s urged , eph. . . cor. . . quest. whether doth the efficacy of baptisme extend it self to all sins , and to the whole life of man ? answ. ●he use of baptisme enlargeth it self to the whole life of a man , and it takes away all sins past , present , and to come ; only with this caution , if the party baptized stand to the order of baptisme , viz. to turne to god , and to believe in christ , and so to continue by a frequent renual of faith and repentance , as occasion shall be offered . quest. how may this be proved ? answ. first , because the scripture speaks of them that had been long before baptized : and that in the time present baptisme saveth , pet. . . so rom. . . and in the future tense , he that believes , and is baptized , shall be saved : and paul , eph. . . all which shews that baptisme hath the same efficacy after , which it had before the administration of it . secondly , the covenant of grace is everlasting , isa. . . hos. . . but the covenant is the foundation or substance of baptisme : therefore baptisme is not to be limited to any time , but must have its efficacie so long as the covenant is in force . thirdly , the ancient church of christ hath alwayes taught that all sins are done away , even sins to come by baptisme . quest. whether doth baptisme abolish original sin ? answ. the perfect and entire baptisme ( in which the outward and inward are joyned together ) abolisheth the punishment of sin , and the guilt , and the fault ; yet not simply , but in two respects . first , in respect of imputation , because god doth not impute original sin to them that are in christ. secondly , in respect of dominion ; because original sin reignes not in them that are regenerate ; yet after baptisme it remains , and is still , and that properly sin , rom. . . col. ● . . evil concupiscence ! eph. . . therefore some portions of the old man , and original sinne remain after baptism . quest. if persons baptized be sinners until death , what difference is there between the godly and ungodly ? answ. in them that are regenerate there is a sorrow for their inward corruption , and for their sins past , with a detestation of them , and a purpose to forsake sin , to which is joyned an endeavour to please god in all his commandments . this is not in an ungodly man. quest. how doth baptism confer grace ? answ. first , it confers grace , because its a means to give and exhibit to the believer , christ , with his benefits , and this it doth by its signification ; for it serves as a peculiar , and infallible certificate to assure the party baptized of the forgivenesse of his sins , and of eternal salvation : and whereas the minister in the name of god applies the promise of mercy to the baptized , it s as much as if god had made a peculiar promise to him . secondly , it may be said to confer grace , because the outward washing of the body is a token or pledge of the grace of god , and by this pledge faith is confirmed , which is an instrument to receive the grace of god. ob. a sacrament is not only a signs and seale , but also an instrument to convey the grace of god to us ? answ. it s not an instrument having the grace of god tied to it , or shut up in it : but an instrument to which grace is present by assistance in the right use therof : because in , and with the right use of the sacrament , god confers grace , so that its a moral , not a physical instrument . quest. wh●ther doth baptisme imprint a mark or character upon the soul , which is never blotted out . answ. in scripture there is a twofold mark of distinction ; one visible , the other invisible . of the first kinde was the blood of the paschal lamb in the first passeover : for by it the first borne of the israelites were marked , when the first-borne of the egyptians were staine : of this kinde is baptisme ; for by it christians are distinguished from jewes , turks , &c. the invisible mark is twofold : first , the eternal election of god , tim. . by vertue of this christ saith , i know my sheep , john . . and by this the elect of all nations are marked , rev. . and . secondly , the second is the gift of regeneration , which is nothing else but the imprinting of gods image upon the soul : by which believers are said to be sealed , eph. . . cor. . . and baptisme is a meanes to see this mark in us , because its the laver of regeneration . ob. the male children amongst the jewes that were not circumcised were to be cut off ? gen. . . therefore it seemes that baptisme is necessary to salvation ? answ. it s meant not of infants , but of men , who being till then uncircumcised , despised the ordinance of god , and refused to be circumcised , as appears by the words following : for h● hath made my covenant void : now infants do not this , but their parents , or men of yeares . quest. whether may such as are called lay-persons , or private men , administer baptism ? answ. ministers of the word only may do it . for to baptize is a part of the publick ministry , mat. . . where preaching and baptizing are joyned together ; and things that god hath joyned may no man separate . he that performes any part of the publick ministry must have a lawful call , rom. . . heb. . . but private persons have no call to this businesse . again , whatsoever is not of faith is sin : now for private persons to baptize , is not of faith ; for they have neither precept nor example for it in the word of god , therefore its sin . ob. but zipporah circumcised her childe ? exod. . . answ. the example is many wayes discommendable : for she did it in the presence of her husband when there was no need . she did it in haste , that she might prevent her husband . she did it in anger , for she cast the foreskin at his feet ; and it seems she was no believer but a meer midianit● : for she contemned circumcision when she called her husband a man of blood , because of the circumcision of the childe , v. . and in this respect it seems moses either sent her back , or she went away when he went down into egypt . some others think that moses was so stricken by the angel , that he was unable to do it , yet her fact was not justifiable . ob. a private person may teach ; and therefore baptize ? answ. private and ministerial teaching are distinct in kinde , as the authority of a magistrate , and master of a family are distinct authorities . a private person , as a father , or master , may instruct his children and servants : but he doth it by the right of a father or master , being so commanded by the word of god : but ministers do it authoritatively by vertue of their calling and office , as ambassadors in the stead of christ , cor. . . quest. wheth●r is baptisme administred by a wicked man , or an heretick , true baptisme ? answ. if the said party be ordained , and stands in the room of a true pastor , and keeps the right forme according to the institution of christ , it is true baptisme . christ commands the jewes to hear the scribes and pharisees , because they sat in moses chaire , mat. . . though hereticks and apostates , because they taught many points of moses doctrine : but not only such . quest. who are the persons that are to be baptized ? answ. all such as be in the covenant really , or in the judgement of charity , and they are of two sorts . first , persons of yeares that joyn themselves to the true church : yet before they be admitted to baptisme , they are to make confession of their faith , and to promise amendment of life , acts . . and . . and thus all such texts of scripture , as require faith and amendment of life in them that are baptized , are to be understood of persons of years . secondly , infants of believing parents . this was proved largely before : but because this doctrine is so much opposed , i will adde something more briefly . reasons for their baptisme are these . . the command of god , mat. . . baptize all nations , &c. wherein the baptizing of infants is prescribed . for the apostles by vertue of this commission baptized whole families , acts . , . cor. . . . circumcizing of infants was commanded by god , gen. . but baptism succeeds in the room of circumcision , col. . . therefore baptizing of infants is likewise commanded . . infants of believing parents are within the covenant of grace : for this is the tenour of the covenant . i will be thy god , and the god of thy seed , gen. . . therefore they are to be baptized . ob. but this promise was made to abraham , as the father of the faithfull . answ. it belongs to all believing parents . for exod. . . god promises to shew mercy unto thousands of them that love him . and acts . . the promise is to you , and to your children , &c. and cor. . . your children are holy , i. e. in the judgement of charity they are to be esteemed as regenerate , and sanctified : therefore they are to be baptized . for this is peters reason , acts . , . to whom the promises belong , to them belongs baptisme : but to you and your children the promises belong , therefore you and your children are to be baptized . ob. but we know not whether infants are the children of god or no , and therefore we may not baptize them ? answ. first , the same may be said of men of yeares : for we know not whether they be gods children or no , how fairly soever they deport themselves ; so that by the like reason we may exclude them from the sacraments . secondly , we are to presume that children of believing parents , are also gods children , and belong to his election of grace , god ordinarily manifesting , that he is not only their god , but of their seed also . ob. infants have not faith , and so their baptisme is unprofitable . answ. some think that they have faith as they have regeneration , viz. in the beginning , and seed thereof . but the faith of their parents is their faith and gives them right to baptisme , because the parents receive the promise , for themselves and their children , and thus to be borne in the church of believing parents , is instead of the profession of faith . ob. infants know not what is done when they are baptized ? answ. yet baptisme hath its use in them . for its a seal of the covenant , and a means to admit them as visible members into the church . quest. whether are the children of turks and jews to be baptized ? answ. no : because their parents are out of the covenant of grace . quest. whether are children of profest papists to be baptized ? answ. their parents being baptized in the name of the father , son , and holy ghost ; and the church of rome , or papacy , though it be not the church of god : yet is the church of god hidden in the papacy , and to be gathered out of it , therefore i see not why the children of papists may not be baptized : only with these two cautions . . that the aforesaid parents desire this baptisme for their children . . that there be sureties who will undertake for their training up in the true faith . quest. whether may children of p●ofane christians that live scandalously be baptizes ? answ. they may . for all without exception that were borne of circumcised jewes , ( whereof many were profane ) were circumcised : and we must not only regard the next parents , but the ancestors , of whom it s said , if the root be holy , so are the branches , rom. . . and there is no reason that the wickednesse of the parent should prejudice the children in things pertaining to life eternal . quest. how oft is baptisme to be administred ? answ. but once : for the efficacy of baptisme extends it self to the whole life of man : and as we are but once borne , and once ingrafted into christ : so we must be but once baptized ? quest. in what place is baptisme fittest to be administred ? ans● . in the publick assembly , and congregation of gods people , and that for the●e reasons . first , because baptisme is a part of the publick ministry , and a dependance upon preaching the word of god. secondly , the whole congregation may be edified by opening the institution , and doctrine of baptisme . thirdly , the whole congregation is by prayer to present the infant to god , and to beg the regeneration and salvation of it , the prayers of many being the mo●e effectual . fourthly , the whole congregation is hereby made a witnesse of the infant visible membership . quest. what use are we to make of our baptisme ? answ. first , our baptism must put us in minde that we are admitted , and received into the family of god , and therefore we must carry our selves as the servants of god in all holy conversation . secondly , our baptism in the name of the father , son , and holy ghost , teacheth us , that we must learn to know and acknowledge god aright , i. e. to acknowledge him to be our god and father in christ : to acknowledge his presence , and therefore alwayes to walk as before him : to acknowledge his providence , and therefore to cast our care upon him : to acknowledge his goodnesse and mercy , in the free pardon and forgivenesse of our sins . thirdly , our baptisme must be to us as a storehouse of all comfort in the time of our need : if thou beest tempted by the devil , oppose against him thy baptisme , in which god hath promised and sealed unto thee the pardon of thy sins , and life everlasting . if thou beest troubled with doubtings ▪ and weaknesse of faith , consider that god hath given thee an earnest , and pledge of his loving kindnesse : often look upon the will of thy heavenly father sealed , and delivered unto thee in thy baptisme , and thou shalt be comforted in all thy doubts . if thou liest under any crosse or calamity , have recourse to thy baptisme , in which god promised to be thy god , and of this promise he will not faile thee , &c. mr. perk. vol. . p. , &c. chap. xviii . questions , and cases of conscience about blasphemy . quest. what is blasphemy ? answ. blasphemy in the usual acceptation of the wo●d in greek authours signifies any evil speech , or calumniation ( as beza notes ) but by a phrase peculiar to sacred writers , the penmen of the scriptures , it imports always an ungodly speech , which though it be uttered against men , yet it reacheth , and is carried to the contumely of god himself . so , matth. . . rom. . . tit. ● . . and it s either against men , or god. for , . every reproachful word tending to the hurt , or disgrace of any other mans name , and credit is called blasphemy . so , tit. . . . peter . . mark . . . all such injurious , slanderous , or reproachful words as are uttered to the disgrace of god , religion , gods word , ordinances , creatures , works , ministers , &c. are called blasphemy : against god , rev. . . his name , rom. . . his word , tit. . . christ , act. . . christians , jam. . . his doctrine , tim. . . rom. . . christian liberty , rom. . . teachers , cor. . . christians , for abstaining from evil , pet. . . the holy ghost , or his work , mat. . . quest. what is blasphemy against 〈◊〉 holy ghost ? answ. it is a sin , not in deeds , and actions , but in reproachful words ( mark . . ) uttered , not out of fear , nor 〈◊〉 infirmity , as 〈◊〉 did ; and sick , and frantick persons may do : but out of a malicious , and hateful heart , corinth . . . heb. . , . not by one that is ignorant of christ , as paul was when a blinde pharisee : but by one enlight●d through the holy ghost with the knowledge of the gospel , heb. . . not of rashnesse , but of set purpose to despite the known doctrine and works of christ , heb. . . being accompanied with a universal defection , or ●lling away from the whole truth of god , heb. . . as also with a general● pollution , or filthiness of life , mat. . . pet , . ▪ and being irremissible , because such a● commit it cannot repent , mat. . . heb. . . quest. how many ways doth blasphemy break out ? answ. the schoolmen say three ways . . cum attribuitur deo , quod ei non convenit . when we affirm that of god which is umbeseeming his majesty , and incompatible with his holy and divine nature ▪ as to make him a creature , or a liar , or cruel , unjust , unmerciful , sinful , or the cause of sin . . cum a deo removetur , quod ei convenit , when we deny that to god , which indeed belongs to him , as chron. . . . cum attribuitur ereaturae , quod deo appropriatur . when we put that upon a creature which is proper to god : thus when the israelites had made a golden calf , and said , this is thy god , o israel , &c. it s called blasphemy , neh. . . they commited great blasphemies . see o. sedgwicks part. sermon . quest. what meanes may we use to prevent , and cure tentations to blasphemy ? answ. first , we must get assurance of gods love to us , and then we shall love him , and love alwayes thinks , and speaks well of the party beloved : but if we once entertain thoughts that god hates us , and will curse us , then we will hate him , and be ready to curse him : and this is incident to us when under some great affliction , as we see in jobs case : when god chastens us sore , and worse then commonly he doth others , and when we finde some circumstances for which we cannot finde a president in the world , then we begin to apprehend some unkinde dealing from god , and concludes that he hates us , and then we will be ready to hate him again , and begin to enter into some termes of blasphemy , to prevent and cure which , we must know , that no afflictions , be they never so great , unusual , or unhard of , are any certaine signes of gods anger , much lesse of his hatred . job was the first that was ever used as he was , and his foolish wife would thence conclude that god hated her , and her husband . jonah had a crosse , the like whereof was never in the world before , yet was it no fruit of gods hatred : jacob had sore , and heavy afflictions , yet was it ever true , ( jacob have i loved ) even when he afflicted him : and esau had great outward prosperity , and yet that was as true ▪ esau have i hated : be then convinced that god loves thee , and all the devils in hell , and all the lusts in original sin cannot make thee blaspheme god. secondly , we must get our sins pardoned , repent of all our iniquities , and then the crosse can never wring from us words of blasphemy : it is not the greatnesse of the crosse , but the guilt of sin working with the sting of the crosse which makes men in tribulation to blasphem , rev. . . thirdly , suppose the worst : have we blasphemed ? yet we must repent of our blasphemy , and hope in god to despair is to make us uncapable of mercy : to despair by reason of blasphemy is a worse sin then blasphemy it self : they are both against the goodnesse of god : but despaire is against his goodnesse , mercy , and truth . indeed it s an horrible crime to blaspheme god , and the worse , because it s somewhat like that unpardonable sinne : besides , other sinnes are against god in his greatnesse , government , &c. but this is against his goodness , and god as he is represented to us stands more upon his goodnesse then his greatnesse , and therefore blasphemy hath always been held amongst the greatest of sins , therefore we should the more be aware of it , and we may the better avoid it , because it 's against that natural inbred principle of a deity ; so that nature it self is afraid of it . satan indeed is a great blasphemer , and labours by all means to bring us to it , but we must set the word and spirit of god against it , yea , and the law of nature too ; and if at any time we be overtaken with it , yet we must remember that its pardonable , tim. . . i was ( saith paul ) a blasphemer , &c. yea , which worse , he compelled many to blaspheme , yet ( saith he ) i obtained mercy , mat. . . christ tells us that upon repentance it shall be forgiven . the devil would perswade us that all blasphemy is the sinne against the holy ghost : but we must deny it , and our reason must be , because we are sorry for it , and were it to be done again , we would not do it for all the world : but he that sins against the holy ghost is not sorry for it , is not grieved for his offence : would have all others to commit the same sinne : is desirous to have hell as full as he can : wishes that wife , children , parents , friends , neighbours , all might commit the sin against the holy ghost as he hath done . see capell on tentations . quest. how doth the hainousness of this sin of blasphemy appear ? answ. first , it s one of the most horrid sins in the world : some sins are more directly and immediately against mens own persons : as idlenes , prodigality , &c. some are against other mens persons : as lying , slandering , &c. but the blasphemer fights directly against god : other sins strike at god , but this pierceth him , and strikes through his name with execrations , &c. and therefore such were to be put to death , lev. . , . isa. , . hab. . . secondly , it s an high contempt of god , a desperate flying into his face , a charging him with folly , cruelty , and tyranny , job . . ult . it so provokes god that usually he cuts them off sooner then other sinners , as those that are ripe for destruction . thirdly , it argues the highest ingratitude in the world : for a man like a mad dogg to flie into the face of his master who keeps and feeds him : to use that heart and tongue which god made for his praise to the disgrace of his creator : to load him with injuries , who daily loadeth us with mercies . to curse him who blesseth us , &c. they are said to crucifie christ afresh , heb. . . magis offendunt qui blasphemant christum regnantem in coelis , quam qui crucifixerunt ambulantem in terris . aug. they are worse then those that actually crucified him . fourthly , it exceedingly debaseth a man , and makes him viler then the vilest creature ; for they in their kind praise god , and shew forth the wisdom , power , and goodness of their creator : but the blasphemer dishonours him in all his attributes . fifthly , it is a most unprofitable sin : other sins have some seeming pleasure , and profit to allure , but what pleasure , or profit can it be to rage against the just , and great god. sixthly , such are guilty of the most pestilent scandal that can be : they grieve the godly , harden the wicked , offend the weak , who are quickly turned out of the way : they become an evil example to their families , who like soft wax are easily cast into any forme . now woe be to them by whom scandals , especially blasphemous scandals come , mat. . , . seventhly , it 's a sin which makes men most like the damned in hell . as the saints in heaven being filled with joy , shall vocally sing the praises of their redeemer : so the damned in hell , being filled with the wrath of god , shall vocally blaspheme him : and if the wicked in this world that do but taste of the cup of gods wrath , yet blaspheme him for their torments , rev. . . how will they be filled with blasphemies , when they shall be filled with the wrath of god for ever . eighthly , as its the greatest sin , so it makes men liable to the greatest judgements of god , and to the severest punishments of the magistrate . when a man shall directly and purposely speak reproachfully of god , denying him in his attributes , or attributing that to him which is inconsistent with his nature , this is called direct and immediate blasphemy , and if it be acted , not out of infirmity of nature , the person not being distempered by sicknesse , melancholy , nor madnesse , but out of malice , deliberation , and obstinacy , the party should die without mercy , lev. . , , , . this was not a judicial law belonging to the jews onely , but it being of the law of nature , is a universal law for all nations : hence wicked ●ezabel , that she might stone naboth to death , proclaimes him a blasphemer , kings . , . so john . . and they stoned stephen for this pretended cause , act. . . nebuchad●ezzar by the light of nature made a decree , that whosoever blasphemed the god of heaven , &c. should be cut in pieces , and his house be made a dung-hill , dan. . . how much more should christian magistrates make severe laws for the punishment of such notorious offenders , which if they neglect to do , as their light is greater , so their punishment shall be greater : they punish thieves , and murtherers with death : they punish traitors that seek to destroy the lives of princes , or that speak against their honour and dignity with death , and shall not he that speaks against the king of kings die the death ? and when men neglect their duty in this kinde , god takes the sword into his own hand : he cut off blasphemous senacharib , and his army for it , king. . . the syrians blaspheming god , and calling him the god of the mountaines , but not of the valleys , many thousands of them lost their lives for it , king. . , . blasphemous arius voided his bowels , and died miserable . see many more examples of gods judgments upon blasphemers , and blasphemous hereticks in my mirror in those two chapters . master hall upon tim. . . quest. how comes satan to tempt gods children to blasphemy ? answ. when he cannot overcharge the conscience of the weak christians , by ripping up , and aggravating those sins which he hath in truth committed , nor cause him desperately to desist from going forward in the course of sanctification , then he suggests into his minde horrible blasphemies against gods majesty , and continually turmoils him with most impious thoughts , that thereby he may distract his minde from holy meditations , and utterly discourage him in all christian exercises . quest. of how many sorts are these his hellish suggestions ? a●sw . of two sorts . . such as seeme to have some ground in corrupted reason , for the sugge●ting whereof he oft-times useth our sinful flesh as his wicked instrument : and these arise sometimes from our over-great prosperity whereby we are brought to forget , and neglect the lord who hath been so bountiful unto us : sometimes from the grievousnesse of afflictions , whereby men are moved to murmur against god , and to repine at his judgements ; sometimes from some offence unjustly taken from gods word , or works : as from the plainnesse of the scriptures , the unequal dispensation of gods benefits , and punishments whence arise these tentations : that there is no god , or if there be , yet no particular providence : that he hath not eyes to see all things , nor power to rule them : that he is not just in his judgements , but an accepter of persons : that his word is not true , either in the promises or threatnings : that he makes little account of vertue to reward it , or of sin to punish it : neither yet hath provided either a heaven for the godly , or a hell for the wicked : that let men do what they can , yet in the end either all , or none shall be saved , &c. quest. how are we to resist these blasphemous suggestions ? answ. first , we should ▪ as soone as they are suggested , reject them as abominable , saying to our selves , god forbid that i should entertaine such a blasphemous thought of the most mighty , wise , just , and gracious god : especially having no reason for it but the false suggestion of the devil , who is a liar from the beginning , and by his lies seeks my destruction . secondly , then ( if we cannot be th●s rid of it ) let us flie unto the lord by earnest prayer desiring him to enlighten our mindes by his spirit , that we may clearle discerne his truth , and the falshood of satan , and that he will encline our hearts to submit our judgements to his truth , and reject satans damnable lies . thirdly , we must endeavour to enrich our mindes with such a measure of knowledge as may enable us to answer all satans cavils ; especially by studying the scriptures , which are able to make us wise to salvation . fourthly , we must open our state to some able friend , who may teach us how to confute these tentations : and by all meanes we must take heed of that foolish bashfulnesse which makes men keep the devils counsel to their destruction for fear of shaming themselves : whereas it s no shame to be subject to these tentations which the dearest of gods children are not freed from . quest. what is the other kinde of blasphemous tentations ? answ. such as are without all shew of reason , or appearance of truth , sencelesly absurd , and no lesse admirable for their sottishnesse , then for their hellish impiety ; and these cannot without trembling be thought on : neither doth satan use the help of the flesh herein as he doth in other tentations , it being no fit instrument for this employment , because these blasphemies are so horribly wicked that they are above the conceit of corrupt nature , but are the immediate product of hell , satan casting them into the minde like wild-fire with great swiftnesse and violence . or if the flesh be used herein , yet it s not with delight , but with fear and horrour , seeing there is neither pleasure nor profit in them , but a fearful expectation of speedy vengeance if we swallow them with consent . quest. what is satans chiefest scope in these tentations ? answ. first , he hath no hope to prevaile with a christian to approve of them , seeing he cannot draw a profane worldling thus far with all his power and skill : but his chiefest aime is hereby to work astonishment in them that they shall be utterly unfit to performe any holy exercise , or duty which they owe to god , hoping thereby so to enfeeble them , that afterwards he shall get an easie victory over them . secondly , he labours hereby to overthrow their faith , and to bring them to utter despaire of gods mercie , putting them out of all hope that he will ever pardon such outragious sins , seeing they do so impiously blaspheme him to his face : and therefore lest they should multiply these horrible sinnes by their longer abode in this life , and so encrease the measure of their just condemnation , he tempts them to lay violent hands upon themselves , and to seek to mitigate their torments by hastening their death . thirdly , when by manifold experiences he hath learned that by these suggestions he little advanceth these cursed ends : yet such is his inveterate malice towards gods poor saints that he will not surcease to pursue them with these suggestions so long as god permits him , that he may at least turmoile , and vex those whom he hath no hope to overcome . quest. how may we comfort and strengthen our hearts against these wicked blasphemies ? answ. first , consider that they are not our own thoughts , but satans suggestions , and therefore they shall not be charged upon us as our sinnes , but shall be set on satans score and punished upon him . quest. how shall we know that they are satans suggestions , and not our own thoughts ? answ. fir● , in that they are so outragiously wicked , that even nature , though corrupted , is not capable of them , unlesse by long custom of malicious sinning against god , it become plainly diabolical . how much losse then are they capable of them who have received some measure of grace , and in the uprightnesse of their hearts desire to fear , love , and serve the lord. secondly , they may be discerned to be from satan by the manner of their injection , which is not voluntary and upon choice ; but sudden , as a flash of lightning , with such unavoidable violence that they cannot be prevented , and that continually , one following in the neck of another . thirdly , whereas a mans own thoughts being natural , work no extraordinary perturbation in the mind : on the contrary , these blasphemous suggestions strike the heart with such horrour and feare , that thereby the understanding is astonished , the heart quakes , the minde is distracted , the joynts tremble , &c. secondly , consider that these kindes of tentations are common to afflicted christians : yea , so ordinarily doth satan fight with this weapon , that he durst therewith assault christ himself , the unspotted lamb of god in whom was no sinne . thirdly , consider that it s no sinne to be tempted to these blasphemies , if they be resisted : as it s no fault in a chaste person if a filthy harlot tempt him to uncleannesse so long as he yeelds not to it . quest. but how shall we know that we resist these blasphemies ? answ. first , in our own outward man we resist them , when we do not actually yeeld by words , or deeds , so as that our yeelding is subject to our senses . secondly , inwardly we resist them , when we neither approve them in our judgments , nor embrace them with our wills , nor incline to them in our affections with liking and delight . fourthly , consider that these blasphemous susigestions , are not evil to them who resist them : or if evil , yet only our crosses , and evil of punishment , not evil of sin , which the lord of his infinite goodnesse turns to the good of his children . object . yet i fear that i have so much revolved these blasphemous tentations in my mind , and have been so negligent , and slow in rejecting them , that i doubt much i have yeelded some liking to them ? answ. first , there is nothing more common then for an afflicted conscience to accuse when it 's innocent , and to lay a heavy burden upon it self where the lord gives a discharge . secondly , but suppose it be true , yet there is no cause of despair ; and that . because this sin being committed through infirmity is pardonable , and therefore if thou repent and bewaile it , hate and abhor it , strive and endeavour to mortifie it , god ( according to his gracious promise ) will freely remit it . . it 's not committed by the christian man , if we speak properly , but by the flesh , and unregenerate part , and therefore it shall never be imputed to the spiritual man , who resists it all he may : but to the flesh , which alone shall b●ar the punishment , god using to that end not only the hammer of his word , but also temporary crosses and afflictions . . god measures not our sinnes according to the nature , and matter of the sins themselves , but rather according to the affection of the sinner , which gives the form and being thereunto : in regard whereof the greatest sin being entertained by the concupiscence only , and there crushed and choaked , is esteemed by god a far lesse sin , then the least degree of wickednesse which is willingly committed , nourished , or defended . quest. by what means may we be freed from these hellish blasphemies ? answ. first , we must have recourse to god by fervent prayer , entreating him to rebuke satan , and to restrain his malice , either that he may not cast his hellish wild-fire of blasphemous thoughts into our minds , or at least that he will quench them at their first entrance that they may not enflame our concupiscence with the least liking of them . secondly , when satan terrifies us by laying these blasphemies to our charge , we are to appeal to the lord the searcher of our hearts , as the supream judge , and having the testimony of our consciences to bear witnesse with us , we are to protest our innocency : and so to disavow these wicked suggestions , and to protest such hatred of them , that we would rather die a thousand deaths then yeeld the least assent to them . thirdly , we are not to make such account of these suggestions as that therby our understandings should be dulled , our minds distracted , our senses astonished , and our hearts discouraged , so as to be made unfit for the service of god and the duties of charity to our brethren , and the duties of our particular callings . object . this indeed were a good course for such as have quiet minds : but i am so distracted in every holy duty , with these blasphemous suggestions , that i cannot perform them with und●rstanding , so that they become unprofitable to me , and ( i fear ) they are turned into sin ? answ. though thou canst not perform these duties as thou wouldst , yet do them as well as thou canst ; yea the more thou art troubled in them , be the more earnest in doing of them ; for they are the best weapons to repell satan , whereof if satan can disarme thee he will be sure to prevaile . they are gods ordinances , and therefore though thou finde no present good by them , yet thou must do them in obedience to gods command : and so in the end thou shalt finde that god accepts thy endeavours , and will pardon thy infirmities , and give such a blessing to them by his spirit , that they shall bring joy and comfort to thy heart . fourthly , we must not revolve these blasphemous suggestions in our minds , nor suffer them to reside in our thoughts , but forcibly withstand them when we find them first entring : or if they be entred before we be aware , we are presently to reject them , and entertain into our mindes some heavenly meditations , which will keep them from easie re-entrance . fifthly , we must have a special care to avoid idlenesse , and solitarinesse , and spend all our time either in holy exercises , or in the duties of our lawful callings : for idlenesse prepares us for tentations , and makes our hearts , like unmanured ground , fit to bring forth nothing but weeds : and solitarinesse brings in this case a heavy woe with it , eccles. . . giving satan a great advantage against us : which made the devil when he tempted christ to make choice of the wildernesse , having by manifold experience found that such solitary places are fittest for his purpose . sixthly , if for all this we cannot be rid of them , we must not too earnestly strive against them , or be overmuch grieved with them ; but seeing they are satans sins , and not ours , if we abhor and strive against them , we must constantly go on in our course of godlinesse , and righteousnesse , and so let them passe as they come without being dismaied at them . mr. downams christian warfare . chap. xix . questions , and cases of conscience about our bodies . quest. what is the condition and state of our bodies in this life ? answ. they are vile and base , and that not only the bodies of the wicked , but also of the dearest children of god , phil. . . quest. how may this be made out ? answ. our original is base , we are dust , and to dust we must return . besides , our continuance is full of changes , we are subject to sicknesse , sores , paine , hunger , &c. and base we are , because we are upheld by inferiour creatures . we enter into the world one way , and then go out a thousand : somtimes by violent , sometimes by more natural deaths : are subject to divers diseases , loathsom to the eyes and noses , especially when we are nearest our end : then our countenances wax pale , our members tremble , and all our beauty is gone : when we are dead , our carcasse is so lothsom , that it must be had out of sight , yea , though of abraham , gen. . . for as mans body is of the finest temper of all others , so the corruption of it is most vile . quest. is there then no glory belonging to our bodies ? answ. yea ▪ for , first , its gods workmanship , and therefore excellent : so excellent , as the heathen galen being stricken into admiration at the admirable frame thereof , brake out into an hymne of praise to the maker of it : and david cries out , i am wonderfully made , psal. . god made this his last work as an epitome of all the rest . secondly , the scripture teaches us that we owe glory to our bodies , and therefore it forbids us to wrong our bodies , and speaks infamously of self-murtherers , as of saul , achitophel , judas , &c. and god to shew the respect that we owe to our bodies hath provided pleasing objects for every sense , as ●ight for the eyes , flowers for the smell , and musick for the ears , &c. thirdly , these bodies of ours are members of christ redeemed , and sanctified temples of the holy ghost , indeed as it keeps the soul from heaven , so it s the grave of the soul : but otherwise it s the house , temple , and instrument of the soul. quest. but can those bodies be called base for which christ shed his precious blood ? answ. whilest gods children live here , their bodies are in no better a condition then the bodies of others : hezekiah is sick : lazarus hath his sores ; david and job are troubled with loathsome diseases : and its reason it should be so . for , . it was so with christ , he took our base ragged nature on him : he hungred , thirsted , was pained , yea , death had a little power over him ▪ and shall we desire a better condition then our head , and master had ? it s 〈◊〉 decree that we must returne to the dust as all 〈◊〉 fellow saints have done ▪ 〈◊〉 we must partake with 〈…〉 mean estate ▪ 〈◊〉 we will partake 〈◊〉 his glory . . hereby god doth exercise our faith , and hope , causing ●s to expect a bettter resurrection ; and by this meanes our desires are quickned after a better life . . as yet there is sinne in us , from the danger whereof , though we are delivered , yet there is corruption which remains behind in us ; and by this god will teach us to see the contagion of sinne , and how the devil hath deceived us , when he promised a better condition . . it shews gods wisdome in vanquishing sin by death , which is the child of sinne : for be it we shall be purged from sinne , and from corruption both of body and minde , and thus is our base estate made a way to our excellent estate hereafter . quest. shall these vile bodies of ours be raised againe at the last day ? answ. yea , it s an article of our faith : it was typified by aarons dry rod budding , and by jonas's deliverance out of the belly of the fish , where he had been three days , and three nights : it was believed of all the fathers , heb. . . it s a grounded truth that these bodies of ours that are sowne in corruption , shall be raised in incorruption , corinth . . ● . and for our further security , enoch before , and elias after the flood , were taken into heaven in their bodies . again , it s not contrary to reason , though above the reach of reason ; for christ takes care that the dust whereof we are made , and to which we return be preserved : and why cannot christ as well raise a body out of the dust , as at first he made it out of the dust , especially seeing the soul is preserved in heaven to this end , to be joyned again to it . nay , it is not contrary to the course of nature : we yearly see that summer succeeds winter , day the night , youth comes out of infancy , mans age out of youth , and cor. . . thou fool , the corn is not quickened except it die . nay we see daily strange things wrought by art , and shall we think gods almighty power cannot work more strange effects . quest. who shall raise up our bodies at the last day ? answ. christ , john . , . for he is our head , and the body must be conformable to the head : hence , romans . . if the spirit doth dwell in us that dwelleth in christ , the spirit that raised him up , will raise us up also . secondly , christ is a whole saviour , and therefore will raise up our bodies as well as our souls : for he is a saviour of both : hath delivered both from hell , and therefore will raise up both to heaven . thirdly , christ is the second adam : as we did beare the image of the first adam in corruption , so we must bear the image of the second adam in glory . fourthly , christ is the seed of the woman that must break the serpents head , and therefore he must work this change . fifthly , christ changed his own body being burdened with all our sins : and therefore as an exemplary cause , shall much more raise us up . for sin , which is the sting of death being once overcome , what can keep us in the grave ? quest. what may the consideration hereof teach us ? answ. first , it may strengthen our faith in consideration that we have such strong saviour , that nothing shall be able to separate us from his love , nor take us out of his hand . secondly , it may direct us how to honour our bodies , not making them instruments of sinne against him , but so to use them , that we may with comfort , and joy expect , and desire his coming to change these our vile bodies . thirdly , to labour to assure our selves of our parts in this change at our resurrection , and this we shall know . . if we finde christs spirit in us . for then the same spirit that raised him up , if he be in us , will raise us up also , rom. . . for the first resurrection is an argument of the second , and he that finds his understanding enlightned , his will p●able , and his affections set upon right objects , will easily believe the resurrection of his body . . if we hope for this change , and so hope , that we are stirred up thereby to fit our selves for it . . if we grow in grace , pet. . . it 's a sign that we have an entrance into christs kingdome : for god doth ever honour growth with assurance of a blessed estate . fourthly , this may comfort us in time of death , considering that we lose nothing but basenesse , and our bodies are but sowen in the earth , and this depositum which god committeth to the fire , aire , earth , water , &c. must be rendred up again pure , and changed by christ. fifthly , it may comfort us also at the death , and departure of our friends , knowing that they are not lost , and that the earth is but an house , and hiding place for them to sleep in , and that god will not forget at the last day to raise them up with the rest of his saints , and to change them , and make them like to his glorious body , thes. . . sixthly , to pray to god to teach us to number our days so that we may apply our hearts unto wisdome , as psal. . . quest. when shall the time of this blessed change be ? answ. at the day of judgement , and not before , as will appeare by these reasons . . because all are then to be gathered together : even those that were buried foure thousand years ago must stay till the number be fulfilled : and it will make for the honour of christ that we should all meet together to attend on him with multitudes of angels , so that they cannot be perfected without , or before us , and we shall not prevent those that are asleep . . this makes for the comfort of christians that are weak , that the martyrs , and constant professors of christ should be pledges of their rising , who continually ●ry , how long lord ? . gods will is that now things should be carried in a cloud , and that the last day should be the day of revelation , which could not be , if this change should be before . quest. but how shall our bodies be fashioned to christs glorious body ? answ. first , as he is immortal never to die againe , so shall we , we shall be freed then from all sin , and so consequently from all mortality . secondly , we shall be incorruptible , we shall neither have corruption within us , not without us , cor. . . we shall be embalmed with the spirit that shall cause us for ever to be incorruptible . thirdly , we shall be unchangable : alwayes the same without sicknesse of body , or indisposednesse of mind . fourthly , we shall be in perfect strength : here we contract to our selves weaknesse from every little thing , as alteration of aire , labour , &c. but there the body shall be enabled to every thing , whereas here we are weak , unfit , and soone weary of every duty : even moses hands must be supported . fifthly , we shall have beauty and comelinesse : the most lovely complexion and proportion of parts , there shall be no dregs in our body ; all wants shall be supplied : what is misplaced shall be reduced into right order . if we lose limbs for christs sake he will not be indebted to us , but will restore them againe . object . but christ retained wounds after his resurrection , much more shall we be imperfect ? answ. this was a voluntary dispensation for a time for the strengthening of thomas his faith , not of any necessity . sixthly , these bodies of ours shall be spiritual , cor. . . a natural body is upheld by natural means , as meat , drink , physick , &c. but then there shall be no ●eed of such things . christ shall be all in all to us . seventhly , then our bodies shall obey our spirits : now the body keepes the spirit in slavery , but then it shall readily yeeld to every motion of the spirit . the ground of the glory of these our bodies shall be the beatifical vision , and our union with christ. if our beholding him here in his ordinances be of such a power as to translate us from glory to glory , cor. . . what a change shal be wrought in us , when we shall see him as he is ? and if his first coming had that power in it to make all things new , corinth . . . much more when he comes the second time in glory shall he make all things new and glorious . quest. what lessons may the consideration hereof teach us ? answ. first , in all cases of dismay and trouble , it may encourage us rather to lose our bodies , then to offend god , knowing that if we give them for god , we shall receive them againe with advantage . secondly , labour we to make our bodies instruments of his honour , and let us honour our bodies wherein are the seeds of immortality : and glory in so using them , as that they be carried to the grave with honour . thirdly , let us honour the bodies of the deceased saints of god , and the places of their sepulture , as cabinets wherein the precious dust of the holy saints is laid up in keeping . fourthly , when we die we should not trouble our mindes with the discomfortable thoughts of wormes , rottennesse , darknesse , &c. but with the eye of faith let us look beyond these upon heaven , whither we are going . this made job , though covered with ulcers , chearfully to say , my redeemer liveth , &c. fifthly , if we want limbs , yet to comfort our selves , the resurrection will restore all . sixthly , let us serve god here with our best endeavours : it s but a while and our labour shall not be in vain . is it not better by doing thus to partake of this blessed change , then to spare this vile body , and by pampering it , and prostituting our selves to vile and base courses , thereby to disenable our selves in the resurrection to lift up our heads with joy , because our redemption draws nigh ? see dr. sibs on phil. . . quest. how may our bodies be made serviceable to our minds , and instrumental to gods glory ? answ. they must be maintained with great care , but not with much tendernesse : for we should use them to be content with a little , and with things easie , and ordinary , looking lesse for pleasure , then for health , which yet is the way to get a lasting pleasure . quest. why should we be so careful of the health of our bodies ? answ. because of all earthly things it is the most precious : without health of the body the minde will have much adoe to maintain its liberty , and stability : the disorder of the humours of the body disturb the minde , and make i● froward ; yea , sometimes reason is qui●e overturned by reason of some corporal indisposition . quest. by what means then may the health of our bodies be preserved ? answ. especially by these 〈◊〉 things . . serenity of mind . . a sober di● . . exercise . quest. how is serenity of minde a means to preserve bodily health . answ. serenity of minde , and health of the body preserve one another : but the minde is a more powerful agent upon the body , then the body upon the mind . a chearful spirit keeps the body healthful , whereas frequent excessive fits of choller , and deep sadnesse , sowre the whole masse of blood , and poison the fountain of animal spirits ▪ whereby the body loses its lively colour , and good plight , and droops into a lingring consumption , prov. . . heavinesse in the heart makes it stoop , prov. . . by sorrow of heart the spirit is broken ; and on the contrary , prov. . . a merry h●art doth good lik● a medicine ; and to get this mercy heart the wise man advises us to keep our mindes in a mild temper . prov. . . the merciful man doth good to his own soul , but he that is cruel troubles his own flesh : and the body thus preserved in health by the serenity of the mind , pays him readily for that good office : for the minde is kept in tranquillity by the good constitution of the body . quest. how is a sober diet 〈◊〉 meanes to preserve the health of the body ? answ. as there is nothing that wears the body , and sets the minde out of frame so much as intemperance in diet : and truely not only such as glut themselves with meat and drink , but generally all that live plentifully , ea● and drink too much , and confound in their stomacks too many various ingredients , giving to nature more then it needs , and more then it can dispense with ; which superfluity , that especially of the third concoction , turns into ill humours , whence various diseases are bred , answerable to the variety of our dishes , as in the common-wealth idle persons ▪ and uselesse souldiers are they that stir up seditions , and trouble the state. then natural heat , which serves to the nutritive faculty , being put to an over great labour , wears away before the time ; and the spirits serving to make the pot boile below , leave the intellectual part ill served in the upper roome : and that overplus of nourishment growing to pride of blood , breeds no better effect in the soul then to swell the appetite , and to provoke it to rebellion against the reason : whereas if we would bring our selves to a more simple , and sparing diet , both our bodies and mindes would enjoy a better health : the fewer vapours the belly sends to the brains , besides what are necessary , the clearer is the skie in that upper region : the best rule therefore for such as feast plentifully , is to fast frequently : most sicknesses in their beginnings , may be cured by this abstinence . quest. but what should they do that use sparing diet ? answ they should allow themselves some seasons for good cheere . indeed it oppresseth such whose ordinary meales are so many feasts : but it renews the vigour of those that use it seldome : wine is given by god to make glad the heart of man , psal. . . prov. . . it 's of singular vertue to charm cares : a draught or two extraordinary , when the mind is dejected with crosses , will put upon a mans businesses a smoother and calmer face . quest. how doth exercise conduce to the health of the body ? answ. without exercise the body becomes a● unweildy bag of corrupt humours : great eaters need the more exercise , but the most sober need some : the naturallest , and pleasantest is walking , to which they that use a sedentary life , must allow sometime : but if one be shut up , or hath lost the use of his leggs , he must invent some other way instead of walking to exercise his body , and prevent sicknesse , and if he cannot use exercise , he must eat and drink the lesse . it 's a wise course to harden the bodies of children , and young men especially , against cold , which is the cause of most diseases in aged persons : but when one hath been tenderly brought up , it 's imprudence to go about to inure his body to hardnesse in his declining age , which is more then it can beare . quest. these are good rules to preserve bodily health , but how shall we mend it when it s impaired ? answ. first , physicians must be consulted withal , and remedies used ; about which two rules should be observed . . let it be betimes , before sicknesse hath taken root . . let it be seldom : for two many remedies are worse then the disease . physick , and physicians should be used for necessity , not for wantonnesse : the chief use of that art is to prevent diseases . but every man ought to have enough of it to know his own body , and to keep off the indispositions to which he is obnoxious , and not to wear out his bodie with drugs without great necessity : there are certaine simple , and easie helps which being used betimes would prevent great inconveniences ; and what wise man would not keep himself from painful diseases , if the use of a little sage , or juniper berries would do it , whatsoever remedies are used for the prevention of sicknesses , it 's certaine that the abstinence from unwholsome things is better then the use of wholsome . secondly , let the body be well clad , for commodity , not for shew , neither curiously affecting the mode , nor opposing it with a fantastical singularity . let all that we weare be cleanly and wholsome , not to please other mens eyes but our own : for he that is slovenly in his attire , will thereby grow sad and dejected before he be aware . why should a man make himself contemptible to the world , and displeasing to himself by a wilful lazie neglect of his person ? thirdly , let there be order , and sutablenesse in our houshold furniture , though it be never so course . let not any thing want his proper place , though never so little . confusion is offensive to the minde , but order gives a secret delight . fourthly , let our habitations be lightsom if it be possible , in a free aire , and neer a garden . gardening is an innocent delight : it was the trade of man in the state of innocency . fifthly , for exercises , such should be chosen that bring a publick utility , as the hunting of such beasts as are an annoiance to the countrey , as foxes , badgers , wolves , &c. or the use of military pastimes which fit men to serve their countrey . it 's a double content to a generous and well disposed nature , when he doth good for his pleasure ; whereas games of hazard do very much discompose the minde : they accustom it to hang upon the future , and to depend on fortune ( as they call it ) to which every wise man will give as little power over him as he can . they also provoke passion , and cause much disturbance in the soul for things of nothing . games that consist in dexterity of body , or mind are much to be preferred before these . chess will sharpen the wit , but buzie it overmuch , and toile the spirits instead of recreating them , which is the proper use of play . of all gaming the lesse the better ; and when it disorders the passion , the least is too much . he that ventures much money at play , ventures with it , not only the tranquillity of his minde , but makes a certain loss of it , whatsoever becomes of the money : this bold venturing proceeds not from a contempt of this worlds goods ( as such gamesters pretend ) but out of an insatiable greedinesse to gaine much in a short time : wherefore to them that have but a little money , and to great lovers of it , great losses at play are very smarting : and yet the gain is more hurtfull then the losse : for it enflames covetousnesse , and sets the heart upon a wicked labour to grow rich by the ruine of others : hereby also the fountain of charity is dryed up , and so the streams of charitable deeds : squand●ing away of money in play , is not the way to make friends of that un●ighteous mammon , that receive a man into everlasting habitations , but an enemy rather , that will turn him out of his temporall habitation . it is the way to lose both earth and heaven . when we have an undoubted right to our money , and the present possession of it , what a mad part is it to call that into question whether it must be ours or anothers , and decide that question with the cast of a die ? and what ungratefulnesse is it to the great giver of all good gifts , to play those gifts away , which he hath afforded us of his bounteous liberality , and which have been acquired for us by the sweat and hard labour of others : and though the pa●ties at play be consenting to that strange way of acquisition , yet that consent makes it not lawful , neither of them being owner of those goods which he calls his , but only stewards , who must give an account to their master . so then , whether we winne , or lose we commit robbery : for if we rob not our adversary ▪ we rob our selves , our families , and god : and herein are worse then that ill servant that hid his talent in a napkin : for the gamester if he be a looser hath made away his talent wherewith god had intrusted him : and though he be a gainer , yet he makes himself uncapable of giving a good account of his talent to his lord , seeing he hath put it to an unrighteous bank . dr. du moulin upon contentment . quest. why is just honour due to our bodies ? answ. as they are necessary instruments of the soul to work by : as they are temples of the holy ghost , and as they are members of christs body . quest. how manifold is the care of our bodies ? ans. the one evil , and forbidden , which tends to the fulfilling of the lusts of the flesh , rom. . . the other good , and lawful which tends to the preservation of our life , and health , that so we may be the better fitted and enabled to the duties of our callings , general , and special . chap. xx. questions , and cases of conscience about borrowing , and lending . quest. what rule is the borrower to observe towards the lender ? answ. that he do nothing to the hurt , and hinderance of him in his outward estate . quest. how may the borrower hurt the lender in his outward estate ? atsw . first , when the borrower doth not returne , or restore the thing borrowed at all to the lender , if he can retain it ; contrary to kings . . psal. . . rom. . . secondly , if he return or restore not the thing borrowed to the lender in due time at the time appointed , but keeps it longer without the consent of the lender , and it may be forceth the lender to recover that by law which was lent in love . by the law of the jews , if the debtor deferred to pay his debt , he was to be sould , and his wife , and children , &c. as appeares , kings . . hence , prov. . . thirdly , when borrowing things that are spent in the use , as bread , bear , wine , flesh , &c. he restores not as much , and every way as good as that which was lent him , or things not spent in the use , as horse , oxe , garments , &c. when he restores them not as good as they were lent , but either lesse , or worse then was lent , and that wittingly and willingly . of this sort are such tradsmen as break , that they may escape by paying half , or a quarter of their debt . hence that law , exod. . . and king. . . quest. vpon what ground is the borrower to restore the thing borrowed as good as it came to his hands ? or if it be hurt or spoiled through his negligence , or want of care , or good usage , he is bound to make satisfaction for the damage ? answ. upon this ground of equity : because the borrower onely receives benefit by the thing lent , so long as he hath the use of it , therefore he is bound to make it good , if any hurt come to it through his want of care and good usage . quest. what if the borrower of money , or other things by the immediate hand of god , and not by any negligence , or default of his own , is disenabled to restore it , what must he do in such a case ? answ. he is then to humble himself to the lender requesting his favour , and to purpose restitution , and to promise payment whensoever god shall enable him , and if god doth make him able , to performe it , prov. . . matth. . . quest. what if the lender be dead , and none left to require the thing lent , what must the borrower then do ? answ. he is to restote it to the childe of the lender if he have any ; or if none , then to his next of kinne , or for want of such , or if none can be found , then he must restore it to the church , or to the poor , numb . . , . dan. . . luke . . quest. how else may the borrower sin in borrowing ? answ. when he borrows any thing of his neighbour , especially money for ill ends and purposes : as to maintain his pride , riot , and excesse : or when he borrows , that by the thing borrowed he may hurt another in his person , or outward estate : or when one having a sufficient stock of his own to manage his trade , and live comfortably , yet he borrows to enable him to engrosse and monopolize all , or most of a commodity into his own hands to the great hurt and prejudice of others : this is an evil eye , prov. . . so , isa. . . hab. . , , . quest. how may the lender sin by lending ? answ. first , when he lends to such persons as he knows borrow for ill ends , and purposes , as to maintain pride , luxury , &c. or to wrong , hurt , vex , & trouble others : whereas lending being an act of charity , properly should be done to the poore , psal. . . exod. . . secondly , when he lends upon usury to his poor brother : forbidden , exod. . . thirdly , when the lender requires the thing lent too greedily , as either before the time appointed for the returning of it , having no extraordinary need , or at an unseasonable time , as on a sabbath day , &c. deut. . , . fourthly , when he requires the thing lent with rigour , and extream hard usage of the borrower , disenabled by god for the present to repay him , and that by casting him into prison , &c. exod. . , . isa. . . mat. . , . quest. what if the borrower dissembled when he borrowed , pretending that he was able to pay when he knew he was not : or being able refuses to pay , as many bankrupts do : may not rigour be used to such ? answ. yea , the lender may lawfully cast such an one into prison , and so make him bear the burden of his pride , dissimulation , and injustice , prov. . . and . . no pity is to be shewed to rash and foolish sureties : nor to dissembling borrowers . see elton on the commandments . quest. whether is it lawful to put money out to usury ? answ. before this can be answered , we must consider , . who it is that borrows , whether a poor brother that is constrained to it by need : or a rich tradesman that takes it up to enlarge his trade : or a rich man that lays it out upon superfluous occasions . now you may not receive profit from him that borrows out of necessity . to the poorest of all you must give and not lend : to the next rank of poor you must lend freely ; but if a man will borrow that money which you could improve your self for enriching of him , or that will wantonly lay it out for his meere pleasure , the case is very different : for god hath not commanded me to love any man more then my self : neither is there any reason that i should deny my own advantage to maintaine another mans excesse . . upon what termes do you lend ? whether upon an absolute contract for a set profit , whatever becomes of the principal , or upon a friendly trust to a voluntary satisfaction according to the good improvement of the summe lent . the former is not safe : for where there hath been an honest endeavour to make an advantage , which yet hath been disappointed by an unavoidable casualty , or force , there to require interest , cannot be without oppression . but the latter is undoubtedly lawful , and such as are conscionable will think themselves as strongly bound to it by the law of gratitude , as by any bond whatsoever . . if you make an absolute contract ? is it upon a certainty , or upon an adventure ? for if you are willing to hazard the principal , there can be no reason why you may not take part of the advantage . . where the trade is ordinarily certain , there are yet further considerations to be had : for the clearing whereof these grounds may be laid down . . that the value of monies , or other commodities is arbitrable according to the sovereign authority , and use of several kingdoms , and countreys . . that whatsoever commodity may be sold , is capable of profit in the loane of it : therefore a horse , or an oxe , &c. seeing it may be sold , it may be let out for profit . . that money it self is not only the price of all commodities in all civil nations , but in some cases is a traffickable commodity , the price whereof rises and falls in several countreys upon divers occasions , and yeelds either profit or losse in the exchange of it . there can be no doubt therefore but that mony thus considered , being as it were turned into merchandise , may be bought , and sould , and thereby improved to a just profit . quest. but whether may money meerly considered as the price of all other commodities be let forth to profit ? answ. all usury , which is an absolute contract for meere loane of money , is unlawful , both by law natural , and positive : both divine and humane ; and that for these reasons . . because nature teaches us that mony is not capable of supersaetation , or encrease . . that no man ought to set a price on that which is not his own . . that the use of the stock once received , is not the lenders but the borrowers : for the power of disposing of it , is for the time transferred by contract into the borrowers hands : if the lender then by vertue of such a contract takes interest , he doth but in a legal way rob the borrower . that the scripture forbids this practice , appears , exod. . . lev. . , . deut. . , . neh , . . psal. . . prov. . . ezek. . . many heathen nations have also condemned such contracts . it hath been condemned by the council of vienna , and other ecclesiastical laws . yet , though it be unlawful to covenant for a certain profit for the meer loane of money , there are other circumstances about it , which allows the lender lawful liberty to take use for his money , especially in these two cases . . if he sustains losse , and misses of gain by want of his money lent : for why should i hurt my self to pleasure another , and enrich another by mine own losse ? . if i shall incur a real losse , or forfeiture by the delayed payment of the sum lent , i may justly look for satisfaction from the borrower : yea , if there be an apparent danger of losse to me at the time of the contract , nothing hinders but that i may secure such a sum as may be sufficient for my indemnity . and if i see an opportunity of an apparent profit that i could make by disbursing such a sum of money , and another that hath a more gainful bargain in chase , shall desire to borrow my money for his greater advantage , there is no reason why i should have greater respect to his profit then mine own , and therefore upon contract i may secure to my self such a moderate sum , as may be somewhat answerable to the gaine , which i willingly forgo for his greater profit . in brief , to guid us in borrowing , and lending , our only rule is charity : for in all humane , and civil acts of commerce , it s a sure rule : that whatsoever is not a violation of charitie is lawful . and what is not agreeable to charity is sinful . and as charity must be our rule , so our selves must be the rule of our charity . look what you could wish to be done to you by others , do you the same to them , and so you cannot be guilty of the breach of charity ; that will tell you that if you can finde out a way whether by loane , or sale to advance your stock , that is free from oppression , and beneficial to others as well as to your selves , you need not fear to walk in it with all honest security . b. halls cas. of conscience . chap. xxi . questions , and cases of conscience about brethren , and brotherly love amongst christians . quest. are all gods children brethren ? answ. yes , as is proved , col. . . tim. . . mat. . . quest. why are they brethren ? answ. first , because they are borne of the same womb , pet. . . secondly , they are adopted of the same father , eph. . . thirdly , they are brought up in the same family , eph. . . fourthly , they are estated in the same inheritance , rom. . . fifthly , they are written amongst the living in the same city , isa. . . sixthly , they execute the same office of prophets and priests to god , rev. . . quest. what comfort may the consideration hereof afford them ? answ. that though they are despised in the world , yet they are a people of a great kindred : the meanest christian hath as good friends as the greatest potentate . grace works , as it were , a consanguinity with all the saints . quest. what duties may the consideration hereof teach them ? answ. first , to live familiarly together , to visit them , and not to be strangers one to another , acts . . secondly , to do all things faithfully each to other , john . thirdly , to defend each other by words and deeds : let not a brother be wronged if thou canst help it . fourthly , to supply their wants with brotherly affection , james . . joh. . . fifthly , to love them without dissimulation , rom. . , . and . . col. . . eph. . . joh. . . and . . quest. what evils must they avoid upon this consideration ? answ. first , they must take heed of contention , gen. . . and that . by publick suits at law , cor. . , &c. . by private quarrels , or discords . object . but they do me wrong . answ. . admonish them of it , lev. . . mat. . . . be not rashly angry with them , mat. . . . if they repent , forgive them to seventy seven times , mat. . . and be quickly reconciled , mat. . , . secondly , speak not evil one of another , rom. . . jam. . . and . . it 's the devils property to accuse the brethren , rev. . . thirdly , be not ashamed of them : for christ is not ashamed to own them as brethren , heb. . . fourthly , have them not in respect of persons : for the poor are brethren as well as the rich , jam. . , &c. though they be in tribulation , yet are they companions in the kingdom of god with us , rev. . . fifthly , all superiours must take heed of tyranny : for they rule over their brethren . quest. how shall i know who are gods children , and so my brethren ? answ. first , by their innocency : they bear their fathers image . secondly , by their love to gods house and his word . thirdly , by their language , joh. . . fourthly , by the opposition of the world to them . quest. what good shall i get by them ? answ. first , by associating thy self with them , thou mayest escape many judgements . sodom had been spared for ten righteous persons : and get much good . potiphars house is blessed for josephs sake , and labans for jacobs . secondly , thou mayest learn their ways . thirdly , thou mayest be better acquainted with the father , by living amongst his children . quest. why should we be so careful to love the brethren ? answ. first , because it much commends us to god. secondly , it shews that we are translated from death to life , joh. . . thirdly , that we are of the truth , joh. . . fourthly , that we are born of god , joh. . . fifthly , that god dwells in us , joh. . . sixthly , that all we do for them shall be fully rewarded , mat. . . seventhly , it will give us boldnesse at the day of judgement , joh. . . quest. how may i know whether my love to them be unfeigned ? answ. first , if thou beest as willing to do them good as to proffer it , john . . secondly , if thou seek'st not thy own things : but canst love them against profit , credit , &c. phil. . . thirdly , if thou lovest all as well as some , the meanest as well as the greatest , eph. . . fourthly , if thou canst go to god for them in secret . fifthly , if thou canst love them constantly . sixthly , if thou canst reprove , as well as flatter and praise them . seventhly , if thou canst propose them as patterns for thy imitation . eighthly , if thy sorting with them makes thee more holy , and humble . ninthly , if thou doest to them as thou wouldst be done by . quest. what are the impediments of brotherly love ? answ. either ignorance will blind thee , or envy will corrupt thee ; or pride , and inequality of gifts and place will swell thee ; or infirmities will dull thee ; or forgetfulnesse will disappoint thee ; or objections and excuses will deceive thee ; or trespasses will alienate thee ; or the scorns of the world will discourage thee . quest. how may the ferventnesse of our love to the brethren be known ? answ. first , if thou accountest it thy greatest felicity on earth , next to the enjoyment of gods favour , to have delightful fellowship with the brethren , psalm . . secondly , if thou hast enflamed desires after their fellowship . thirdly , if thou canst cover a multitude of faults in them , pet. . . fourthly , if thou canst be at pains for them : love is laborious . fifthly , if thou art speedy in doing them good , prov. . . sixthly , if thou lamentest thy absence from them as a bitter crosse . seventhly , if thou doest daily and heartily pray for them , and give thanks without ceasing . ●uest . what may nourish affections amongst godly brethren ? answ. first , remember often gods love to thee in christ , joh. . , , . eph. . , . secondly , think much of gods command for it , and his acceptation of it , eph. . , . pet. . . thirdly , meditate often of our dwelling together in heaven , jam. . . pet. . . fourthly , converse much together , have fellowship in gospel duties . fifthly , consider the promises made hereunto , eph. . , . pet. . , , . phil. . . quest. with what kinde of love must we love the brethren ? answ. first , it must be a natural love , even such an one as ariseth out of our dispositions , as we are made new creatures in jesus christ , cor. . . secondly , it must be a sincere love , without dissimulation , rom. . . not in word , but in deed , joh. . . thirdly , it must be a fervent love : they must be loved above all other people , pet. . pet. . . fourthly , it must be a pure love , that comes from a pure heart , tim. . . a love in the spirit , col. . . fifthly , it must be a diligent love that will expresse it self upon all occasions : a labouring and working love , thes. . . heb. . . sixthly , it must be a speedy love , prov. . . seventhly , it must be an humble love , a love that would ever serve the brethren , gal. . . eph. . . and . . prov. . . eighthly , it must be a constant love , gal. . . ninthly , it must be a growing love , phil. . . thes. . . quest. what rules are we to observe that brotherly love may continue amongst us ? answ. first , some things are to be avoided : as . we must not fashion our selves according to this world , but avoid all needlesse conversation with wicked men , rom. . , . . we must take heed of , and avoid such as low discord , or cause divisions amongst men : whether such as go about to seduce men into opinions , rom. . . gal. . . pet. . . or such as make contention in practise . . take heed of being insnared with vain-glorious desires after worldly greatnesse , either in church or common-wealth , mat. . . gal. . ult . . take heed of conceitednesse , or willfulnesse in judgement : we must not be wise in our own eyes , but rather in lowlinesse of minde esteem other mens gifts , and judgements better then our own , phil. . . rom. . , . prov. . . . take heed of worldlinesse , and self-love , and minding of our own things , and studying our own ends in conversing with others , cor. . . phil. . . . take heed of overmuch retirednesse , and neglecting comfortable fellowship with our brethren , heb. . . phil. . . psal. . . secondly , some things are to be practised : as , . we must provoke one another to love , both by words , and actions which must be without flattery , and dissimulation , heb. . . . we must strive without complement to shew the sound proofe of our love in all our actions : and by the fruits of it in all well-doing , strive to approve our selves to god and before men in this thing , cor. . . . in all that we do to , or for the brethren , we should do them in a loving and respectful manner , cor. . . . we must strive to be rightly ordered towards our brethren , in case of sin against god , or trespasse against us . quest. how may this be done ? answ. first , if we know a fault in our brother , and finde that it tempts us to alienation from him , we must follow gods counsel , lev. . . reprove him plainly . secondly , we should be convinced that there are infirmities in the best , though we know them not , and therfore so to look for it , that when they do break out , we should be ready to bear with their infirmities , and forbear them if they be meer frailties , choosing rather to crosse our selves , then to provoke them in their weaknesse , rom. . , . thirdly , if our brother trespasse against us , we should shew our selves to be easie to be intreated , and forgive to seventy seven times , if he say he repenteth , mat. . . fourthly , if we have done wrong , we should make haste to be reconciled , and seek it , with willing acknowledgement , and readinesse to make satisfaction , mat. . , . mr. byfield on peter . chap. xxii . questions , and cases of conscience about buying , and selling . quest. what rule is the buyer to observe in buying ? answ. that therein he doe nothing that may tend to the hurt , and prejudice of his neighbour in his outward welfare and estate . quest. how may the buyer sin in buying ? answ. first , when the buyer debaseth the commodity which he would buy , dispraising it above measure , and that against his own knowledge and conscience : or sets another to unde●bid for the commodity , that he may get it the better cheap , prov. . isa. . . matth. . . secondly , when he takes advantage of the sellers simplicity , or present necessity to buy his commodity for less then its worth , whereas gen. . , . abraham would give the full price , and levit. . , , . object . but jacob took advantage of esau's present need to buy his birth-right of him for a mess of pottage ? answ. this fact of jacobs was extraordinary , and therefore is no rule for us to walk by : besides he was informed by his mother that gods purpose was to deny the blessing to him , and therefore he took this opportunity of buying the birth-right , being ( probably ) moved thereto by the spirit of god. thirdly , when the buyer makes bad payment for the commodity he buyes : as when he either paies not at all , or payes less then was agreed for , or delaies payment after the time appointed , or willingly and wittingly , pays counterfeit coyn , or bad commodities , or mi●ells the money : thus did not abraham , gen. . . quest. what rule must the seller observe in selling ? answ. he must not hurt , or prejudice his neighbour in his outward estate thereby ? quest. how is this done ? answ. first ▪ by praising and extolling the thing he sells above the known worth , and goodness of it : or affirms it is worth so much , or stood him in so much , and he was bidden so much for it : it may be by his own wife , or friend under a pretence only that he may sell it the dearer , contrary to psal. . . his tongue speaking that which his heart and conscience tells him is false . secondly by taking advantage of the buyers simplicity , or present necessity thereby to take more for his commodity then it is worth : or when the seller knoweth that the buyer cannot make present payment , but must take it upon 〈◊〉 , he thereupon raiseth the price unreasonably , gen. ● . . lev. 〈…〉 amos . . thirdly , in selling and delivering that which he knows to be bad 〈◊〉 in the substance of it , for good , and at the price of good : as when a man sells ●and to which he hath not a good title , or which he hath formerly sold or 〈…〉 without acquainting the buyer with the morgage : or in ware , when 〈…〉 bad for good , as copper for gold , &c. fourthly , in selling and delivering that which he knows to be bad and faulty in the quality of it , for good , and at the price of good , as lame , and unsound cattel for sound , rotten flesh for wholesome : rotten wares for sound : using false lights , &c. amos . . fifthly , deceiving the buyer in number , weight , or measure , and yet taking the full price : forbidden , lev. . , . deut. . , , . ezek. . . mic. . , . prov. . . and . . quest. how else doth the seller sinne by hurting his neighbour in his outward estate ? answ. by raising the just price of things , or wracking them to so unmeasurable a rate , as that thereby he oppresseth his neighbour . forbidden , lev. . , , . thes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , significat modum excedere in augendis rerum preciis . object . may i not make the best of mine own ? answ. no , he may not make what he can of his own to the hu● , wrong , and oppression of another , it being against christs rule , ( mat. . . ) and that gal. . . quest. how then are we to prize the commodities which we sell ? answ. not according to our own greedy minde , but according to the rule of equity , i. e. according to the true value of the thing , and the benefit its like to yeeld to the buyer , lev. . , &c. sixthly , the buying and selling things unprofitable , and hurtful , as cards , dice , &c. or things that tend meerly to maintain pride , and vanity : as painting , complexion , patches , &c. or tending meerly to maintaine superstition , as beads , crosses , crucifixes , &c. isa. . . acts . . see elton on the commandments . quest. whether may a man sell his wares as dear as he can , and get what he can of every buyer ? answ. for answer hereunto i lay down these propositions . . there is a due price to be set upon every saleable commodity , else commerce amongst men would be destroyed : for if every man might set what rate he pleaseth upon his land or goods , where should he finde a buyer ? surely nothing would follow but confusion , and want : for then meerly extremity must both make the market , and regulate it . . the due price is that which cuts equally , and indifferently betwixt the buyer , and seller , so that the seller may have a moderate gaine , and the buyer a just penny-worth . . in those countreys where there is a price set , by publick authority , upon marketable commodities , the way of commerce is easie , and its fit that every one should be kept close to that rule . . where all things are left arbitrary there were no living , if some limits were not set to the sellers demands . . these limits must be the ordinary price used in the several countreys wherein they are sold ; and the judgement of wise , experienced , and unconcerned persons : and the well-stated conscience of the seller . . if men shall wilfully runne beyond these bounds , and take advantage of the rarenesse of the commoditie , or the ●aucity , and necessity of the buyers , to enhance the price , to an unreasonable height , they are guilty of the b●each of charity , and by making a sinful bargaine procure to themselves a cu●se . . yet is not a man so strictly tyed to any others valuation as that he may not upon any occasion , ask or receive more then the common price : or that if the market rise he is bound to sit still . for there may be a just reason upon a general mortality of cattel to set his beasts unsold , at a higher rate , or upon a dearth of corn , or other commodities to heighten the price : but in such cases we must observe these rules . . we must grudge our selves our own gain . . we must not be of the first that enhance the price : but must rather be the lowest in our valuation , and labour what we may to bring down the market , always putting our selves in the buyers room , and think how we should wish to be dealt with if we were in his case . . it 's lawful for the sel●er in his price to have regard not to his disbursments only , but to his labour , cost , delay of benefit , to his losse in managing , to his hazard , or difficulty in conveyance : but yet in all these with such moderation , as that he may be a just gainer by the bargaine : not reckoning the buyer , nor hasting to be rich by the secret spoiles of an oppressed neighbour . . those things whose onely end is pleasure , or ornament , as a jewel , a hauk , a hound , &c. can admit of no certaine value : the owners affection must estimate it , and the buyers desire must make up an unbounded bargaine : yet in these , and all other things not necessary , conscience will tell us that we must so sell as we would be content to buy . quest. what follows from the consideration of all this ? answ. first , that those common maximes amongst tradsmen : that things are so much worth as they can be sold for . that men who are masters of their wares may heighten their prizes at their pleasure , and get what they can of the buyers : and that whatsoever they get by the simplicity , or nenecessity of the buyer , is lawful price , are damnably uncharitable , and unjust . quest. whether is the seller bound to make known to the buyer the faults of that which he is about to sell ? answ. for answer hereunto consideration must be had of divers circumstances . as . what the nature , and quality of the fault is , whether it be small , or such as makes the thing unuseful or dangerous to the buyer . or whether the fault be apparent or secret : now concerning those , small faults may be concealed without injustice : main , and important must be revealed . again , if apparent faults be not discerned by the buyer , he may thank himself : but secret faults known onely to the seller ( if they be such as may be prejudicial to the buyer ) ought not to be concealed : or if the seller do conceal them , when as the buyer pays as if they were sound and perfect , the seller is bound in conscience , either to void the bargain , or give just satisfaction . . it must be considered whether the buyer before the bargain concluded , hath desired the seller to discover the faults , and out of a reliance upon his fidelity , and warrant hath made up the match ? or whether in confidence of his own skill he made up the bargain without moving any question ? if the former , a double bond lies upon the seller to deal faithfully , that so the buyer may either cease : or if he shall see that notwithstanding that defect it may serve his turn , he may proportion the price accordingly : but if the buyer do peremptorily rely upon his own judgement , hoping to make a gaine by his bargain , because the seller out of conscience of the imperfection , sets it ( as he ought ) at the lower rate , and thereupon makes up the match , and will stand to all hazards , i see no reason why the seller may not receive his full price : but if it be dangerous to the buyer ( as if the horse be subject to perillous starting , or stumbling : or if the land be liable to a litigious claime , &c. ) the seller is bound in conscience at least after the bargain ) to reveale it , that the buyer may provide to prevent the mischief as much as may be . but if the seller shall use art to cover the defects of his commodity , or shall mixe faulty wares with sound that they may passe undiscovered , he is more faulty then his wares , and makes an ill bargain for his soul. quest. what general rules are to be observed in buying and selling ? answ. first , that it 's not lawful for a christian chapman to thrive by fraud . secondly , that he may not sell upon other tearmes then he would wish to buy . thirdly , that his profit must be regulated by his conscience , not his conscience by his profit . fourthly , that he is bound to prevent the buyers wrong , or if heedlesly done to satisfie it . fifthly , that he ought to affect rather to be honest then rich . sixthly , that being a member of a community both civil , and christian , he ought to be tender of another mans indemnity no lesse then of his own . quest. whether may a man sell his commodities the dearer for giving dayes of payment ? answ. for answer hereunto we must remember that there are ( according to the casuists ) three strages of prices . . the highest , which they call rigorous . . the mean. . the lowest . if these keep within due bounds , though the highest be hard , yet it is not unjust , and if the lowest be favourable , yet it is not always necessary . if rhen you proportion but a just price to the time , and worth of your bargain , so that the present shall passe at the easiest price : some short time for the mean , and the longer delay for the highest , i see not wherein you do offend . quest. what reason may be rendred to prove this lawful ? answ. it is not meere time which is here set to s●le , which were odious in any christian to bargain for : but there are two other considerations which render it lawful . . the hazard of money agreed upon , which often comes short in the payment , whilest inferiour chapmen , into whose hands the commodity is scattered , prove● bankrupts : so as much losse hereby comes many times to the confident seller , whence is that proverb , a bird in the hand is worth two in the bush . . the cessation of that gain which the merchant might have made of his money in the mean time , which probably might have been greater then the proportion of the raised price can amount to . quest. what if the seller be occasioned to call for his money , being driven to it by some emergent necessity , or drawn by the opportunity of a more gainful bargain , before the time wherein it is due ? answ. he ought then to make an abatement proportionable to that time prevented , and that by reason of the inconvenience , or losse which the buyer sustaines , who may hereby be put upon straits , and inconveniences in getting in the money before the time appointed . but what quantity is to be allowed on the one part ; or defalked on the other , is only to be moderated by christian charity , and that universal rule of doing what we would be willing to suffer . quest. whether , and how far doth a fraudulent bargain bind men in conscience to performance ? answ. is the fraud actively yours , done by you to another ? or passively put by another upon you : if the former ? you must repent and make satisfaction , either by annuling the match , or making amends for the injury . if the latter : wherein did the fraud lie ? if in the main substance of the thing sold ? the bargain is void , both by the law of nature , and of conscience : as if a man hath sold copper for gold-lace : or alchymie for silver ; the reason given by the casuists , is , because there is no bargain without consent . but here is no consent at all whilest both parties pitch not upon the same subject : the buyer propounds to himself gold , &c. the seller obtrudes copper , &c. the one therefore not buying what the other pretended to sell , here is no bargain , but a meer act of cousenage , liable to punishment both by the laws of god and man. but if the fraud were onely in some circumstances , as in some faulty condition of the thing sold not before discerned , or in the overprizing the commodity bought , the old rule is , cavearemptor . you must hold to your bargain : but if the fault be so great that it mars the commodity , the seller ( being conscious to the fault ) is bound to make satisfaction . in the matters of contract we must distinguish betwixt a willing deceit , and an unvoluntary wrong . if a man shall sell a horse which he knows to have a secret and incurable disease , to another for a sound one : and that other , believing the sellers protestation , shall upon the same price put him off to me : i am injured , but whither shall i go for amends ? not to the immediate seller , for he deceived me not : nor to the deceiver , for he dealt not with me : in this case , though the law will not help me , yet the first seller is bound in conscience to give me , by his hands that sold me this injurious bargaine , due satisfaction . there may be no lesse fraud in buying also : whether in unjust payment in false coine : or in buying by weights , or measures above allowance : or by wrong valuation of the substance and quality of the commodity , not known by the seller : as for example : a simple countrey man findes a quantity of ambergreece cast upon the shore , and not knowing it , greaseth his shoes , &c. with it : a crafty merchant that knows the worth of it , buys it for a small matter , and makes a great gain by it : the bargain is fraudulent , and requires a just recompence to the ignorant seller , into whose hands providence had cast so rich a booty . quest. whether may a man lawfully buy those goods which he knows , or strongly suspects to be stollen ? or if he hath ignorantly bought such goods , whether may he lawfully , after the knowledge of the owner , keepe them ? answ. to buy such goods as you know , or have just cause to suspect that they are stollen , makes you accessary to the theft : for if there were no receivers , there would be no thieves : but if , making use of saint pauls rule concerning meats , you extend your liberty to whatsoever is sold in the market , and shall in the exercise of that freedom upon a just , and valuable consideration ignorantly buy those goods , which you afterwards hear , and know to be anothers , your contract is faultlesse , since your invincible want of knowledge acquits you from any guilt of consent : yet withal , you are bound to acquaint the true owner with the matter , and to proffer your selves ready to joyne with him in the prosecution of the law upon the offender , and upon an equal satisfaction to tender him his own . b. halls cas. of conscience . quest. what are the general rules that christians should observe in all their dealings with others ? answ. that we carry and behave our selves simply and uprightly , honestly , and with a good conscience as in the sight of god , who sees not only our outward actions , but the inwards thoughts of our hearts : and therefore they should do as paul , heb. . . we trust that we have a good conscience in all things , willing to live honestly ; and on the the contrary , in all our contracts we must shun all guile , and deceit , and all double dealing tending to the undermining and circumventing our neighbours , as paul exhorts , thes. . . let no man go beyond , or defraud his brother , &c. and david tells us , psal. . . that god abhors the deceitful man. quest. what particular rules are to be observed ? answ. first , in all our dealings we must observe truth in all our words , and not only speak it from our lips , but from our hearts , hating , and avoiding all subtil equivocations , and mental reservations tending to deceive those with whom we deal , zac. . . secondly , we must use fidelity in all our promises , performing them though it be to our own hindrance , unlesse he to whom we make them do release us , psal. . , . thirdly , justice in all our actions , giving every man his due , and dealing with others as we would have them deal with us . fourthly , charity and compassion in remitting our right in whole , or in part when the bargain proves hard , and to the hindrance of our poor neighbour who is not able to bear it . fifthly , patience , and contentednesse when we sustain damage , or be otherwise crossed , or overreached in any of our contracts , either purposely by those with whom we deal , or by some casualty which could not be foreseen . quest. what evils are to be avoided in our dealings with others ? answ. first , lying , and equivocation which is as bad , prov. . . getting treasures by a lying tongue is a vanity , &c. prou. . . wealth gotten by vanity shall be diminished , &c. yea , though a man could get the whole world by it , what would it profit him seeing thereby he loses his soule , rev. . . and . . secondly , all perfideousnesse , and breach of promise , though it tend to our great advantage , seeing god will never blesse goods gotten by such meanes : or if we should thrive by it , our worldly gaine will never recompence our spiritual losse , prov. . . treasures of wickednesse profit nothing , &c. thirdly , uncharitablenesse , raising our gain out of our neighbours losse , whereas , as fellow members , we should labour to thrive together . fourthly , we must not through impatience fret , and murmur when we meet with crosses and losses in our contracts , but be content sometimes to lose as well as to gain , for which end we must not look so much to inferiour means , which oft are exceeding faulty , but fix our eyes upon the wise providence of our good god , who governs all things , even such as seeme most contingent , to his own glory , and the spiritual , and eternal good of them that love and fear him . quest. what duties are required of us in buying and selling ? answ. these were mentioned before , yet i shall runne them over with some additions . . the seller must be the truly , and lawful owner of the things which he sells , or his deputy appointed by him , and that the buyer do not for his private gaine , buy any thing from any whom he thinks not to have any right to sell it : therefore they offend which buy stollen goods if they know it , or who sacrilegiously buy and sell church-livings , and such things as have been freely consecrated to the service of god , of which sort are they that have bought bishops , and deanes , and chapters lands , and impropriations . secondly , the seller ought to sell , and the buyer to buy such things as are vendible , and may justly be bought , and sold. such therefore offend as sell , or buy the gifts of the spirit , as simon magus , acts . . or holy thing● which belong to god , and those who sell , and buy justice , or injustice by bribery given , or taken to fill their own purse● , and to pervert right , isa. . . and . . amos . . they also who sell and buy truth and lies , as false witnesses , and such as hire them to give in false testimony . but most of all , such as for corruptible things sell their souls unto sin as ahab did , king. . . and those , king. . . thirdly , we ought also to sell only such things as are fit for sale , or knowing them to be otherwise , to acquaint the buyer with it , and so to pitch a lower price according to their lesser value . we must not otherwise sell things that are falsified in respect of their substance , and such as are mixt and corrupt , for such as are good , which is a common fault amongst merchants , and tradesmen , who for their greater gaine adulterate their wares , and mingle things of different degree in goodnesse , selling them all at the best rates . fourthly , we must sell such things onely as are some wayes profitable to the church of common-wealth , either for necessary use , or for ornament , and delight : they therefore offend who sell such things as are unprofitable to others , much more they that sell such things as are pernicious , and hurtful in their nature : as they that sell popish and heretical books to ignorant people , who are like to be seduced by them , obsceane , or popish pictures , books full of ribaldry , and profannesse , fit only to corrupt such as read them . fifthly , we ought in selling and buying to set our wares at an equal price , the best rule whereof for the most part is the market , which values things not simply in their own worth , but with consideration of circumstances of scarcity , plenty , time and place , and not according to the price we gave , whether lesse , or more , nor only respecting whether we gain much or little , whether we get nothing , or lose thereby . for as necessarily through the change of prices we must sometimes lose , so we may gain at another time to regaine these losses , and to repaire our estate : and as we must not when we have an ill bargain , exceed the market , and so transferre our losse upon others , but patiently beare it as imposed by god : so when we have a good bargain in respect of the difference of places , and times , we may not , unlesse we would be uncharitable to our selves , put off our gain to others , but receive it thankfully as gods blessing upon our labours . but yet herein we must take heed that we be not overstrict , seeking only our own gaine without respect to the common wealth , nor uncharitable to the poore in joyning with others to keep up the market in times of scarcity : but when we can afford it , we ought to abate something , and by our example to bring down others to the like reasonable rates . againe , we must take heed that we use no unjust , nor uncharitable courses to raise the markets , by forestalling , and buying up the things that are brought at low rates with purpose to sell them dearer in the same place : or to ingrosse commodities , that having them all in our own hands , we may sell them at our own rates . neither may we ( as some companies use to do ) combine our selves together to sell our wares at a certaine rate . nor keep in our commodities to cause a dearth ; seeing if we defraud the people of gods blessings , we shall be liable to their curse , as , prov. . . neither may the buyer desire to have commodities under the worth , especially when he hath to deal with the poor , whose necessities oft-times constrain them to take , not what their wares are worth , but what they can get for them . such shop keepers therefore offend grievously who take advantage of their poverty who work for them , sinfully to oppresse them , forcing them to sell their tears , sighs , and groanes with their wares , because wanting bread to put into their own , and their childrens mouths ; they refuse to buy their wares , not because they do not want them but that therby they may beat them down to the vilest prizes , and so pinch and almost starve them who work hard for a poor living , whilest the buyer by his excessive gains , lives in all superfluous excesse , and grows wealthy . sixthly , in regard of the manner of buying and selling , we ought to use honest simplicity , avoiding all manner of fraud and deceit : they therefore offend who use a thousand devices to circumvent , and defraud their neighbours , as . by blinding their minds with their false praises of their wares , and their eyes with false , and deceitful lights . . by concealing the known faults of their wares , endeavouring to get the highest prices , as though they were faultlesse . . by asking double the price of their commodity , and taking it also if they can prevail with the buyer to give it . . by abusing their friends under colour of love , selling dearer to them then they would to a meer stranger . . by telling untruths either about the worth of their commodities , or the price which they cost them , or the mony that they have been offered , or that which they will take , and not under , and oft confirming their lives with intermingled oaths ; and many other cheats which i cannot name . quest. how may thess sins in buying and selling be avoided . answ. if ( as we professe ) we would prefer justice , and charity , before deceit and self-love . . if we would consider that god is present , and beholds all our dealings , to whom ere long we must give an account , thes. . . and lastly , if we would remember that it will profit us nothing to win the whole world with the losse of our souls , mark . . mr. downams guide to godlinesse ? chap. xxiii . questions , and cases of conscience about our callings , and vocations . quest. ought every man to have a calling ? answ. yea , as may appear by these scriptures , eccles. . . ephes. . . christ himself had one , mark . . thes. . . quest. is it a sufficient calling for a man to attend upon another , as serving men do ? answ. to attend upon the persons of magistrates and nobles is a warrantable calling , especially having some particular employment annexed to it , as to be cook , butler , clerk , croome , &c. so had cornelius servants , acts . . quest. how must we behave our selves in our particular callings ? answ. we must be diligent , painful , and faithful therein , genes . . . psalm . . . prov. . . and . . and . . thes. . . gen. . . quest. suppose a man have enough to maintain him , and his without a calling ? answ. yet if he be able , he must employ himself in some particular calling , either in church or state , and be diligent therein : he must eat his bread either in the sweat of his brain , or of his brow . adam himself must work , gen. . . see elton on the commandments . quest. how else may we prove that all must have callings ? answ. from the examples of gods saints in all ages : as of abel , &c. before the flood : the patriarchs after the flood , and many under the gospel . quest. why must we use faithfulnesse and diligence therein ? answ. first , because he that is slothful , and negligent therein , or walks loosly , and carlesly , is neere a kin to him that lives without a calling : yea , he is brother to him that is a great waster , prov. . . secondly , diligence in a calling , is the work of the lord : and therefore he that doth it negligently is accursed , jer. . . thirdly , god of his rich mercy hath allowed us six days , not to loiter , but to labour , and dispatch our businesse in , exod. . . fourthly without diligence in a particular calling superiours could not govern and provide for their inferiours : nor inferiors serve , and please their superiours according to the fifth commandment : nor either of both provide for their health according to the sixth commandment : nor avoid idlenesse , and the fruits thereof according to the seventh commandment : nor shun the crime of theft forbidden in the eighth commandment : nor preserve their good names provided for in the ninth commandment : but be ever coveting , and full of discontent forbidden in the tenth commandment . jndeed it s not possible to reckon up all the sins , and dangerous discomodities that attend upon them that either live without a calling , or that deale negligently , and carelesly in their calling : as appeares . pro. . . . . and . . quest. how may this be proved ? answ. by the wofull experience of such as have either used unlawful callings , as thieves , cheaters , gamesters , parasites , stage-players , &c. or else that have lived without a calling , who besides that they are commonly unprofitable caterpillers , yea burthensom , and chargeable to others , they either grow profane in their lives , or fall away from the truth of religion into damnable sects , and erronious doctrines . quest. how may we prove that diligent walking in our callings is so acceptable to god ? answ. because as he that hath no lawful calling , or that walketh negligently in one that is lawful , transgresseth all the commandments of the second table , thereby highly displeasing god , and pulling a curse upon himself : so he that walketh diligently in a lawful calling , keeps gods commandments , and so hath a promise of a blessing annexed to it , lev. . . deut. . . prov. . , . quest. do all that walk painfully in a lawful calling please god ? answ. no , except withal they observe these rules . . that such be true beleevers , without which its impossible to please god , heb. . . and such as are careful daily to amend their lives . . they must follow their earthly businesses with heavenly mindes : and see that their worldly affaires do not justle out the seasonable performance of holy duties : that so they may also thrive in grace , and be good husbands for their souls . . that they so shunne unnecessary medling with other mens matters , that withal they be not so shut up in their bowels , as to neglect their brethrens causes , when duty and conscience calls for their asistance . quest. how is conscionable walking in our callings a furtherance to a godly life . answ. because therein we follow god in doing that which he requires at our hands , and imitate the example of the godly that went before us , who have found the benefit and comfort of it . practice of christianity . quest. why else must we have , and attend upon our particular callings ? answ. first , god hath commanded us to labour the six dayes , and to do all our work , exod. . , . secondly , particular callings are gods appointment for our own good , of our persons , family , estate , and for the benefit of others also , and god gives us wisdome , and ability to mannage them , as he did to bezaleel , exod. . . &c. so isa. . . &c. and . . thirdly , it s the means whereby god hath ordained that we should get our living , gen. . . thes. . . and such as will not work , must not eat , thes. . . &c. it s a character of a good woman , prov. . . idelness is disorder , thes. . . fourthly , the promise of plenty , comfort , and blessing is made to the diligent , prov. . . and . . and . . hence psal. . , . isa. . . mr. reyners precepts . fifthly , man is born to travell , and labour , job . . . quest. what else may move us to diligence in our particular callings ? answ. remember that god who hath set us in our callings , hath promised also to be with us therein , to give us good successe , to help us to bear out the tediousnesse which sin hath brought upon our labour , to give us his protection in these our wayes , to feed and maintaine us by his blessing upon our labour , in the house , in the field , in our stock , and store , whereas poverty arresteth the idle person , prov. . . and . . see also , jos. . . secondly , whereas all other creatures live to themselves , man was appointed to live to others as well as to himself ; the church , his countrey , family , the poor : every one challengeth a part in him . thirdly , an honest calling is a school of christianity . for , . as we send little children to school to keep them out of harmes way , and unhappy turnes : so diligence in our callings fenceth us against satans tentations : and it 's a bridle to restraine our own leud desires , abating wicked lusts , abandoning loose commpany , and fitting us for the lords coming , when we are in his service . . whilest in this school we perform duties for the lords sake , we have daily practise and encrease of graces , such , as faith , obedience , patience , meeknesse , constancy , truth , invocation , thanksgiving , and by experience of gods goodnesse for the time pas● , we are the better enabled to depend upon him for the time to come . . in this school also we learn to be teachers of others , and to be patterns to others of the right use of the world , whilest our selves use it daily , as not using it : whilest we so play the good husbands , as that we keep our selves from being worldlings : not laying aside our heavenly minds , whilest we are about our worldly businesses . fourthly , consider the danger of those that stand idle all the day long , passing their time in voluptuousnesse . paul saith , that such as live in pleasure are dead while they live : they are out of gods protection , never out of satans snares : their heart , like the field of the sluggard , it s overgrown with the nettles of lusts , &c. as rust frets iron unused , and moths garments unworne , so good things are shaken out of the hearts of idle persons ; their souls are but as salt to keep their bodies from stinking : it shall one day be said to them , take that unprofitable servant , &c. mat. . . tailor on titus . quest. may not a man change his particular calling if he dislike it , and like another better ? answ. every one ought to continue constantly , and conscionably in his particular calling ; wherein their calling to grace did find them if it be warrantable , and lawful , as we see , cor. . . no comfortable change of a calling can be made but in these cases . . of private necessity , when a man is disenabled to follow it , or cannot get a subsistance by it . . or for the common good , and that truely so , not hypocritically pretended , and for by-respects . if any man then upon the giving of his name to religion , shall grow into neglect , distaste , or dereliction of his honest particular calling , we may ever strongly suspect him of hollownesse , and hypocrisie : hence mr. perkins saith , though a man be endued with excellent gifts , and be able to speak well , to conceive prayer , and with some reverence hear the word , and receive the sacraments , yet if he practice not the duties of godlinesse within his own calling , all is but hypocrisie . see boltons first vol. quest. how may we live by faith in the exercise of our particular callings ? answ. when considering that its gods ordinance that men should labour in some honest vocation for their private maintenance , and the common good , we believe the promises that he hath made of protection , and blessing us therein . the texts of scripture are plaine for both , gen. . . and . . ephes. . . corinth . . . thes. . , . thes. . , , . prov. . . and . . and . . and . . and . . psalme . . quest. why is it necessary that we should live by faith in them ? answ. to prevent the evils which beset us in our ordinary callings , as covetousnesse , injustice , impatience and distracting care . naturally men are apt to incumber themselves with superfluous businesses , and trouble themselves about the event and successe : they content not themselves with their lot and condition , but desire to heap up riches above measure : they forecast many things in their heads long before , and know no end of their cares . the trouble which we meet with in the world , begets love of the world , and whether it be crossed or prosper , the more they be exercised about the things of this life , the more they follow after them with greedinesse , vexation , discontent , plotting how to compasse their designes , whether by right or wrong , by fraud or oppression . now the sovereigne remedy against these , and such other mischiefs is a lively faith , which lifteth up the heart to better things , quietly submitting to the good pleasure of god , commending the successe of all their honest employments to his highnesse , and resting upon his grace for present help and future supply in the use of such meanes as he hath ordained , heb. . . quest. what are the acts of faith in this particular ? answ. first , it informeth us to make choice of an honest calling for which we are fitted , and into which we may enter by direct , good , and lawful means , prov. . . secondly , faith instructeth not to meddle above our knowledge , but to lean upon the living lord , not on our own skill and cunning , prov. . , . for if we do , either it shall not effect what we do intend , or if we bring it to passe , yet it shall not succeed , or avail to those honest uses which we intended , psalme . , . hag. . , . eccl. . . thirdly , it quickens the most skilful workman to strive with god in prayer , that the work he sets upon may succeed and prosper . fourthly , it causeth diligence , care , uprightnesse , and faithfulnesse in all the businesse of our calling , as knowing that whilest we walk honestly therein , we do service to the lord jesus , psal. . . eph. . , . faith awakens the sluggard , rowseth the lazie , makes the idle lay his bones to work , prov. . , . and him that was a purloiner to deal truly , justly , and honestly . fifthly , it encourageth to the most painful , difficult , and ( in the worlds esteem ) the most disgraceful works of our callings . distrust breeds nicenesse , feare and sluggishnesse , but faith produceth hardinesse , valour , and activity ; for it assures of divine protection and good successe , isa. . . jos. . . prov. . . tim. . , , . heb. . . mark . . heb. . , . sixthly , it strengthens against manifold troubles , disgraces , oppositions , and discouragements that we meet with in our places : and enables us to go through ill report , and good report , honour and disgrace , heb. . , , . cor. . . thes. . , . phil. . , . it directs us to order the affaires of our callings wisely , and to go about them in a good manner , i. e. in obedience to god , to right ends , and with an heavenly mind , exercising the graces that god hath bestowed on us , eccl. . . sam. . . eighthly , it teaches to moderate our cares , confine desires of earthly things , and to commit our selves to god for the successe of our work , as psal. . . mat. . . pet. . . psal. . ● . prov. . . ninthly , it supporteth with strength patiently to bear the miseries , and calamities which accompany us in our callings , which ever since the fall of adam we are subject unto , and worketh the soul to contentation in every estate , phil. . , . tenthly , it restraineth distrustful cares about the successe of our labours , but is not slack to crave gods blessing upon our labours , phil. . . eleventhly , if we finde wished successe , it makes us vigilant , frugal , humble , merciful , and thankful : for it receives blessings as gifts of grace to be employed according to gods will , and appointment , to the glory of his name , and comfort of his people , and teaches so to use the world , as willing to renounce it , &c. cor. . . prov. . , . psal. . . twelfthly , faith coupleth the labours of our callings with the practice of christianity . for god hath commanded us both to seek his kingdome , to work out our salvation , to make our election sure , to exercise our selves in good works , to walk in love , and to exercise our selves honestly in our particular callings , which faith will not separate . quest. but how may we live by faith touching the successe of our labours , which we finde too much above our strength or means ? answ. first , faith in such cases causes self-denial in respect of our judgement , wisdome , and power , prov. . . and . . and . . jer. . . lam. . . secondly , it teaches submission to gods direction , and dependeth upon his help and assistance : and asks counsel at his word , jude . . and . , , . isa. . . it chooses what god approves , though to humane wisdome it seems bootlesse , and improbable . it trusteth god for ability to the work , provision of the means , the disposition of them , and the good successe to come by them , mat. . . and . . psal. . . ezra . . . thirdly , it brings forth industry and endeavour to serve gods providence : he that is most confident to speed , is most vigilant to take all opportunities , and most diligent to use all lawful means . fourthly , it cannot be silent in such a case , but sends us to god by prayer , chron. . . psal. . , . fifthly , it puts life and hardinesse in us to play the men , judg. . . sixthly , it waits upon god for good successe , and triumpheth before the victory , prov. . . seventhly , its ready and forward to praise god for good successe , psa. . , . judg. . , , . see ball on faith. quest. how many sorts of men transgresse about their callings ? answ. first , such as run into callings before god sends them . many such intruders there are into the ministry . secondly , such as live by such ways as god calls them from : as by usury , lottery , deceit , oppression , &c. thirdly , such as do the work of their calling at an unlawful time : as on the sabbath , &c. fourthly , such as abide not in their callings . fifthly , such as meddle with many callings : being called but to one . sixthly , such as live without a calling . seventhly , such as are slothful in the execution of the callings wherein god hath set them . mr. byfield on peter . quest. what must we propose to our selves in following the duties of our particular callings ? answ. we must not make gain our end therein , as heathens and turks do , and all that do so are servants and drudges to mammon , but christians ought to follow their work , because god hath so appointed , aiming also at the good of the church and common-wealth , and our own gain must come in on the by , as it shall please god to send it . we must follow our callings as a means god hath appointed to keep us from idlenesse , and to humble us thereby , and that we may be instruments of the common good . rogers on pet. quest. what other rules are to be observed in our particular callings ? answ. first , that our calling be lawful and agreeable to gods will , and word : such an one as our labour in it may tend to gods glory , and to the good of the church and common-wealth , and the furthering , not only of our temporal , but our spiritual good , and the eternal salvation of our souls . secondly , that we be in some measure qualified with such gifts as are fit for our callings : for when god calleth men to any place , he furnisheth them with such competency of gifts , as that they may profitably performe the duties required in it : that we may with cheerfulnesse and comfort go on in it , expecting his blessing upon our labours , and in the end of our lives a rich reward for doing him therein faithful service . thirdly , our mindes and hearts must be setled in our callings , so as not to shift , and change them , unlesse it be upon weighty and necessary causes , nor to intrude , and busie our selves in the callings of others , which would overthrow all order , and bring confusion both in church and state , and crosse gods wise providence in the government of the world , who gives variety of gifts to be exercised in variety of callings ; therefore we must follow the apostles rule , cor. . , . fourthly , we must so behave our selves in our callings as may be for gods glory , the good of others , and our own welfare : for which end , . for our persons we must be regenerate , and sanctified : for our persons must be accepted , before our works can please god , tit. . . to the pure all things are pure , &c. all that a wicked man doth is abominable , prov. . . . neither can such expect a blessing upon their labours , ps. . . and . , , &c. and . . gods promise belongs only to the righteous as appears in those texts . . the duties of our callings must be performed in faith : as was shewed before , heb. . . joh. . . rom. . . . they must proceed out of unfeigned love to god and our neighbours , which is the fountain of all true obedience , and not principally from self-love , and love of the world : the love of god will move us to consecrate our lives , and labours wholly unto him , and love unto our neighbours will make us to seek their good as well as our own , cor. . . gal. . . . they must be directed to right ends : as . principally to gods glory , which we should advance in every thing , cor. . . . the good of the church and common-wealth , which we should prefer before our private good . . so to aime at our own profit , as that we joyn there with the welfare , and benefit of our neighbours , and not raise our gaine out of their losses . . our care must be to performe the duties of our callings after a right manner : for which end we must , first follow our earthly businesses with heavenly mindes , and affections ; as citizens of heaven , and pilgrims on earth , longing after the joyes of our own countrey , phil. . . coll. . , . especially in the midst of our ordinary businesses , we should oft lift up our hearts to god , craving his blessing in , and giving him praise at the end of our work , not forgetting christs counsel , mat. . . secondly , we must sanctifie them by the word and prayer : the first is done when we labour to see our warrant out of scripture for all we do : doing all things both for substance and manner as gods word requireth and directeth : the second is done when by prayer we desire gods blessing upon all our labours , and returne him thanks when we have obtained it , col. . . for its gods blessing only that makes rich , prov. . . deut. . . . he gives , and he takes away , job . . sam. . . psal. . . abraham and lot by gods blessing waxed rich , gen. . , . and isaac , gen. . . . and jacob , gen. . . without which all our labour is in vain , psal. . , . god will blow upon it , hag. . , . . there are sundry virtues to be exercised in the right and religious performance of the duties of our callings : as , ( ) knowledge , and judgement , whereby we are enabled to discerne between good , and evil , right , and wrong , without which we walk in darknesse , and shall be apt to commit many errors . ( ) affiance in god , whereby we cast our selves upon his promise , and providence in the use of lawful means : as psal. . . commit thy way to the lord , trust in him , and he shall bring it to passe . for which end remember that ▪ god takes care of the fowles , cloaths the lilies , mat. . , . ( ) get and use a good conscience both towards god and man , as paul , act. . . heb. . . this willl keep us from all secret sins , and crafty conveyances , whereby we are naturally apt to wrong our neighbours for our private advantage . ( ) we must get contentation , being in all things contented with gods good pleasure , judging that condition best wherein he hath placed us , indifferently welcoming poverty , or riches , prosperity or adversity , gain or losse , because they are sent of god , phil. . . if we get this , we shall not be discontented with the basenesse of our callings , nor envy others their great preferments , their lesse labour , and more gains , &c. it will also keep us from base covetousness , knowing that godlinesse is the greatest gain , tim. . . hence , heb. . . ( ) we must possess our souls with patience , which we have need to do , considering that we are daily subject to many crosses , and miscarriages which would otherwise discourage us from going on . ( ) we must have our hearts replenished with thankfulness to god being always ready , when we observe his love in blessing our labours , to render him the praise of all , gen , . . not sacrificing to our own nets , as hab. . . but seeing all comes from god , to returne all praise to god , cor. . . ( ) we must perform the duties of our calling with alacrity , and cheerfulnesse , doing it heartily as to the lord , col. . , . who will reward our labours with an heavenly inheritance : and this will make all our labours more easie , and to be more acceptable to god. ( ) we must observe justice in all the duties of our callings , doing nothing in them but what may advance our neighbours good as well as our own , thes. . . dealing with others as we would that they should deal with us . mr. downams guide to godlinesse . chap. xxiv . questions , and cases of conscience about our holy calling , or vocation . quest. of how many sorts is the calling of god ? answ. first , the particular calling , which is to serve god in some particular vocation : so the word is used , heb. . . rom. . . secondly , the general calling which is to serve god in all parts of holinesse , with promise of eternal reward through the merits of christ. quest. of how many sorts is this general calling ? a●sw . . external . . internal . . both external and internal . quest. what is the external calling ? answ. it s the work of gods grace in his word offering christ , and calling upon all sorts of men to reform their wayes , and to receive christ , and to yeeld obedience to the will of god , with promise of salvation if they obey . quest. what is the inward calling ? answ. it s the action of god both by his word and spirit , calling out his elect by name particularly , and perswading them to separate from the world , and receive the covenant of gods grace in christ , and to devote themselves to holinesse of life . quest. why is our conversion termed our calling ? answ. first , because the meanes whereby god works upon us , ordinarily is his word , or the voice of his servants calling upon us for amendment of life . secondly , because through the mighty working of the spirit of christ , the voice of gods servants speaking out of the word , is directed to our hearts in particular with such life , and power , that thereby our dead hearts are quickned and we receive the words of the minister , as the very voice and word of christ. thirdly , because god would hereby note unto us the easinesse of the work , he can do it with a word speaking , and in an instant convert a sinner . quest. but how may our effectual calling be discerned , seeing wicked men may be affected with the word ? answ. it may be discerned by the effects of it , whereof some appear immediately , other some a longer time after . quest. what are those effects ? answ. first , a true sight of , and willing confession of our sinne-guiltinesse , joyned with a detestation of all sin , and dislike of our wayes which are not good . secondly , a willing separation from the world , both in our affections , by a weanednesse from those earthly things which before we doted on : and a forsaking the needless society of the wicked . thirdly , an unfeigned forsaking of all sin , with a purpose never to return to it again , desiring earnestly to partake of christs righteousness both imputed and imparted . fourthly , a love of god and his glory above all things , rom. . . fifthly , a spirit of prayer , joel . . sixthly , a willingness to be ruled by the word in all things . quest. wherein doth gods wonderful mercy appear in our calling ? answ. by the consideration of the things whereunto we are called , which are , . to his marvellous light , pet. . . . to the fellowship of his son jesus christ , cor. . . . to a wonderful liberty from the servitude of sin , satan , the world , and the ceremonial law , gal. . . . to the grace of christ , gal. . . . to an estate of immunity , and free pardon , rom. . . . to all safety , isa. . , , . rom. . . . to christs glorious kingdome , thes. . . thes. . . pet. . . pet. . . quest. how may we walk worthy of our calling ? answ. first , if we be humble , and not wise in our own conceits , rom. . , , . secondly , if we be very thankful to god for his rich grace unto us in our calling , and the rather . because it s no common favour , but a special grace bestowed upon us : for no man comes to christ , but whom the father draws , joh. . . . god hath done it without respect to our works , or desert on our part , tim. . . . because of the means , and manner of our calling : all the three persons of the trinity concur in it , and its an holy calling , tim. . . . because of the priviledges to which we are called : as to be sonnes , and heires with christ , cor. . . to a kingdome and glory , thes. . . thes. . . . because gods gifts and calling are without repentance , rom. . . isa. ● . , &c. jam. . . thirdly , if we are careful to maintain good works , tit. . . it s the end of our calling , luk. . , . fourthly , if we are fully contented when we are sure that god hath thus called us , isa. . , . fifthly , if we rest in the doctrine we have learned , and have been taught , and are not carried about with every winde of doctrine , eph. . , &c. quest. why should we be so solicitous to know our calling ? answ. first , because it instates us into all the promises of god. secondly , it purifies our hearts and lives , acts . . thirdly , it supports our hearts in the midst of all afflictions , and tentations wherewith we are assaulted , eph. . . heb. . , , . joh. . , . fourthly , it puts life into all our duties , both of religion and righteousnesse , gal. . . fifthly , it opens a spring of grace in our hearts , john . . mr. byfield on peter . quest. doth a christian alwayes know that he is called ? answ. sometimes a christian staggers a little , either not being an experienced christian , or through sight of corruptions and tentations : but setting these aside , a christian knows his calling , and will live by his rules : for it s not only a calling , but it works a disposition : and therefore if we finde it not , we must attend upon the meanes of the gospel , which is called the kingdome of heav●n , and it will bring us into a good estate , and shew us our estate also , which being once made known to us , we may assure our selves it will remain with us for ever ; which also may be gathered from this , in that its an high calling , and nothing can break any one link of that chaine made by god , romanes . , . dr. sibbs on phil. quest. how may it be proved that a christian may certainly know his vocation or calling ? answ. first , because its the office of the spirit of god , which the faithful have received to certifie them of those things , which god hath freelie bestowed upon them , cor. . rom. . . secondly , gods children are commanded to make their calling and election sure , pet. . . neither is this a legal , but an evangelical precept . thirdly , the grace which they have received of god , hath the nature and force of an earnest , in respect of the inheritance that is promised them , eph. . . and . . seeing therefore it assures us of that which is to come , it selfe cannot be uncertain : for nothing can make that certain , which is uncertain it self . fourthly , the certain knowledge of the grace of god bestowed upon us , is required as a necessary foundation to that joy , and gratitude that god expects from us , pet. . , . fifthly , a conscience purified from dead works , doth necessarily infer a certain knowledge of grace , heb. . . rom. . . and . . sixthly , this is expresly affirmed of the faithful , and that from such reasons as are common to all the faithful , cor. . . john . . and ▪ . and . . quest. by what signes may this certainty of our vocation be confirmed to us ? answ. first , by the constant inclination of our wills to god as to our chiefest good . psalm . . for no man can place his chiefest happiness in the fruition of god , except he be called out of the world , and converted from the idols which he had formerly set up in his heart . secondly , by a purpose and readiness of mind to hearken to god in all things , sam. . . act. . . psa. . , . for hereby we answer to the call of god. psa. . , . thirdly , by an earnest longing after the word of god , pet. . . for by this word we are called , and regenerated , pet. . . fourthly , by our sincere love to them who are begotten to god by the same meanes , joh. . . quest what meanes are we to vse that we way be made partakers of this holy calling ? ans. though god is many times found of those that sought him not , yet there are several duties to be performed by us ordinarily , if we will be made partakers of this heavenly calling : as . . we must prize gods word above all earthly treasures , psa. . . for none will seek the kingdome of god till he under-valew all things in comparison of it mat. . . luk. . . . we must bestow our principal care , and labor in the attaining of it , joh. . . pro. . . and . . the reason is because that esteem can never be solid , and serious , which hath not endeavors added to it . . we must with all diligence , and care applie our selves to the use of those means which god hath sanctified to cōmunicate his grace to us by , pro. . . we must wait , as the impotent did at the pool of bethesda , joh. . , , . and the reason is , because god who is the author of grace , hath appointed , and makes effectuall those means , whereby he will convey his grace to us . . yea , we must set such a rate upon them that we must be content to sell all to purchase this pearl , pro. . . mat. . , . for though god requires nothing of us , but freely bestowes life upon us , isa. . . . yet we ought to forsake all unlawfull things in act , and all naturall good things in affection , and disposition , that we may get the grace of god. quest. what motives may stir us up to embrace the calling of god ? answ. first , if we seriously consider who it is that calls us , it s the omnipotent god , to whom we are bound to hearken in all things , though we know not what will follow heb. . . secondly , if we seriously consider what it is that we are called to : it s no small , and trifling thing , but to life , and eternall glory pet. . . eph. . . thirdly , if we seriously consider what it is that we are called from , wich is nothing but sin , and death , act. . . luk. . . fourthly , if we seriously consider the moving cause of this our calling , which is no other but the incomprehensible grace of god towards those which were his enemies . rom. . . . cor. . . and truly we are desperately hardened if such goodness will not work upon us , as , sam. . , , . fifthly , if in the humility of our hearts we compare our selves with others to whom this calling is denied , cor. . . sixthly , if we seriously consider what a grievous sin it is to neglect this calling of god , much more to despise it , mat. . , . luk. . . seventhly , if we consider what miseries god may justly lay upon us for the same , pro. . . &c. ames . cas. consc. quest , how else may our vocation , or calling be described ? answ. it s an effect of gods election , whereby christ , god and man , doth by his kingly authority call , and invite us whilst we live here unto the participation of the inestimable benefit of our redemption , that thereby we may attain unto life everlasting . quest. how manifold is this calling ? answ. . it s twofold . . common and general , whereby all indifferently , good and bad , elect and reprobate , are outwardly invited by the ministry of the word to embrace the benefit of redemption wrought by christ : this is ineffectual to reprobates , because they refuse to come , when invited to the kings supper , luke . . secondly , effectual calling is proper to gods elect , when as to the outward ministry of the word , wherein grace and salvation is offered to all believers , christ joynes the inward operation of his holy spirit , which opens our deaf eares , enlightens our blinde understandings , and softens , and sanctifies our hard and corrupt hearts , so as we attentively hear , truly understand , and by a lively faith apply the doctrine of grace and salvation , which is preached unto us , whereby we are also separated from the world , given unto christ and he to us , where upon follows that neare union whereby we being ingrafted into his body , mystically do become his members , and he our head , mat. . , . rom. . . act. . . joh. . . act. . . quest. what are the parts of our effectual calling ? answ. first . our separation from the world , of which formerly we were true members , that from henceforth we should be of gods houshold , and family , joh. . . eph. . . and this he doth , not for any merit of ours , but of his free grace , jsa . . . ephe. . . . . cor. . . pet. . . isa. . . tim. . . secondly , that reciprocal donation , whereby god the father gives christ , his only son , truly and effectually to all his elect , to be their head , redeemer , and saviour , and also whereby he gives his elect to christ to be his members , that so they may be redeemed and saved by him , isa. . . john . . rom. . . john . . and . . thirdly , the union and communion which is betwixt christ and gods elect , which followes upon the donation before spoken of , whereby christ and they are mystically coupled together into one body , he becoming their head , and they becoming his members , eph. . , . and . . john . . eph. . , , . john . . john . . quest. what is the meanes of our effectual calling ? answ. first , on gods part , the preaching of the word , which is made effectual by the inward operation of the spirit , first to mollifie our hard hearts , and truly to humble us , by setting our sins before us , and this is done by the preaching of the law : and so seeing our inability of working out our own salvation , we are brought out of our selves to seek for salvation in christ , applying him , and his merits to us hy a true , and a lively faith , and this is done by the preaching of the gospel . secondly , the meanes on our part , is the saving hearing of the word , whereby our hearts are mollified , and we truly humbled , and brought out of our selves to seek for salvation in christ , whereby faith is begot in us , whereby we apply christ unto us , and rest upon him alone for salvation . quest. vvhat necessity is there of our effectual calling ? answ. first , before our effectual calling , we are no true members of the church , though we may outwardly thrust our selves into this society . for the church is a company or congregation , which is truly called and selected out of the world : and if we be not of the church , there is no salvation , eph. . , . acts . . secondly , if we be not truly called , we are not truly justified , nor sanctified , nor can be glorified , rom. . . thirdly , if we be not thus called , we cannot come to christ , nor communicate with him in his benefits , nor receive any saving grace of the spirit . quest. but why should we be so careful in attending upon the vvord . answ. first , because the ministry of the word is gods ordinance , instituted by him , for the gathering together of the saints , &c. eph. . , . neither doth he ordinarily use any other means for our calling and conversion . hence philip was sent to the eunuch , acts . ananias to paul , acts . peter to cornelius , acts . , . secondly , its god himself , who speaks by the mouthes of his ambassadors , who come not in their own names , but in christs stead , entreating us to be reconciled to god , cor. . . and . . jerem. . . luke . . thirdly , the titles which are given to the word , may strongly move us to attend upon the same . it s called the ministry of reconciliation , cor. . . the gospel of peace , eph. . . the word of grace , acts . . . . the word of life , phil. . . acts . . the word of salvation : the kingdome of god , mat. . . by which we are brought into the kingdome of grace and glory . heavenly seed , cor. . . whence ministers are called spiritual fathers , cor. . . it s milk for babes , and strong meat for men , heb. . . it s a rule for our lives , deut. . . jos. . . a lamp to our feet , &c. psal. . . the sword of the spirit , eph. . . fourthly , the word is that heavenly light that shines to us when we are in darknesse , whereby our blinde eyes are illuminated to see , and finde the way to heaven , luke . . mat. . . acts . . fifthly , it s the meanes to beget faith , without which its impossible to be saved , eph. . . heb. . . john . . and . , . rom. . . tim. . . quest. but if once we be converted , what need we hear so oft ? ans. first , neglect of gods word is a manifest sign that we are not truly converted , john . . and . , , . they which have grace cannot but be ravished with the excellency of the word . secondly , the word is the food of our soules , whereby we are nourished , and the graces of gods spirit strengthened in us : and the want of it is a great judgement , amos . , . thirdly , though he have attained to knowledge enough : yet we must hear to quicken us to practice , to reform our affections , to nourish our graces : yea , it s profitable to teach , to reprove , &c. that the man of god may be perfect , &c. tim. . . cor. . . therefore with david , we should desire to dwell in the house of god , psal. . . mr. downhams christian vvarfare . quest. vvhether is not our vocation or calling all one with our sanctification ? answ. no : for . our vocation is before justification , rom. . . but sanctification is not before justification : therefore they are not the same . secondly , sanctification is the end of vocation , thes. . . therefore it s not all one with it . thirdly , faith is the principal thing in vocation : the first part of it being gods call ; the second part being our answer to that call , or coming in at that call , jer. . . now faith is no part of sanctification strictly taken , because its the means and instrument of our justification and sanctification , acts . . hence our hearts are said to be purified by faith , acts . . gal. . . john . . we passe from death to life by faith , therefore it s no part of our spiritual life , as faith comes by hearing , and therefore hearing is no part of faith : so justification comes by faith , and therefore it s no part of sanctification . quest. vvhat is the nature of the call of god ? answ. concerning this call , i shall lay down these propositions . first , our vocation or calling is ever by some word or voice , either outward or inward , or both : either ordinary , or extraordinary : by the ministry of men , or by the immediate inspirations , or visions of god. secondly , this voice in the ordinary calling of the elect , is not by the voice of the law , but by the voice of the gospel , bringing glad tidings , written by the apostles , and preached to the world , john . . cor. . . with . the spirit indeed inwardly accompanies the voice of the gospel , but now none are called by the immediate voice of the spirit without the gospel , or by the immediate testimony of the spirit , breathed out of free grace without the word , eph. . , . thirdly , this voice of the gospel , is the voice of god in christ , or the voice of jesus christ , although dispensed by men , ( who are but weak instruments for so mighty a work , ) sent , and set in christs stead , rom. . . john . . thes. . , . it s called christs call , heb. . . because christ takes ( as it were ) the written word in his own lips , and thereby pierces through the eares to the heart , through all the noise of feares , sorrows , objections against believing , and makes it to be heard as his voice . fourthly , the thing that christ calls us unto , is , to come to him : christ will now have the lost prodigal to come home : he will have the burdened soul to come to him for ease , mat. . . jer. . , . and . . he calls for us to come and possesse his fulnesse , luke . . cor. . . fifthly , this call to come , is all one for substance with the offer of christ , which consists in three things . . a command to receive christ , as present and readie to be given , john . . . perswasion and entreaty , to come and accept of this offer , corinth . . , . . a promise of the thing offered if we will receive it . sixthly , this call or offer hath three special qualifications . . it s inward as well as outward : for thousands are outwardly called , which yet never come , because they want the inward call , john . . he that hath heard and learned of the father comes to me , hos. . . . it s a particular call , mar. . . there is a general call , and offer of grace to every one : but when the spirit applies generals to particulars particularly , this makes the call particular , isa. . . john . . . it s effectual as well as inward and particular , luke . . compel them to come in , john . . it s a calling out of purpose , rom. . . mat. . , . chron. . , . quest. wherein doth the necessity of this call appear ? answ. first , no man should come unlesse first called . for what hath any man to do with christ , or to make himself a son of god , and heire of glory , except he be called thereto of god ? secondly , no man would come without the lords call , mat. . , . — no man hath hired , or called us . there must be an effectual call to bring men home , isa. . . . no man could come unlesse called , john . . unlesse the father draw him , viz. by this call. for rom. . . we are shut up under belief . quest. how is this call a ground of faith ? answ. first , it s the ground by which , or wherefore it rests upon the promise : the minde sees . the freenesse of mercy to a poor sinner in misery , and this breeds some hope that the lord may pity it . secondly , the fulnesse and plenteous riches of mercy , and this gives great encouragement to the soul to think , that if it comes , the lord will not deny it a drop , psal. . , . thirdly , the preciousnesse and sweetnesse of mercy , makes the soul exceedingly to long for it , psal. . , . and to disesteem all things to enjoy it : but when to all this , god sends a special command to come in , and to take mercy , and that for no other reason , but because it s commanded , this puts an end to all feares and discouragements , and the soul answers , as jer. . . behold , we come , &c. mr. shepherds sound believer . quest. what are the parts of inward calling ? answ. first , the enlightning the minde to understand the principles of religion , which though alone it be not sufficient , nor more then may be in a reprobate , yet it s the foundation of the rest , without which there is no effectual calling . secondly , the opening of the heart to believe , ( as lydia's was , ) when we believe every thing particularly to belong to us , and so the promise of salvation amongst the rest . thirdly , a change of the whole man. this is essentially necessary to salvation : for by nature we are slaves of sin : and as long as we continue in our natural condition , we are far from salvation . quest. vvhat are the fruits of this effectual calling ? answ. first , when a man goes about the works of the same , and labours to walk worthy of it in an holy life . secondly , when a man highly esteems his calling , and the hope of glory that he is called to , as paul accounted all but dung in comparison of the knowledge of christ crucified : and the things which he highly esteemed before his calling , afterwards he made no reckoning of them . thirdly , when he will suffer any thing for the same , rather then be drawn from the hope thereof . quest. what are the marks of effectual calling ? answ. they are either negative , or affirmative . first , negative . as . not to hear the word , and that diligently . . nor to hear joyfully . . nor to reform many things , as herod . . nor to do some choice duties : as ananias and saphira . secondly , affirmative . . to seek above all to be at peace with god , and to have his spirit to assure us of everlasting salvation : not to serve the times , but above all to be assured of gods favour . . that we hate unfeignedly all evil : but especially the evils of the times , and of our natures . . to affect heartily all good : but especially those good things which the world and times disregard , and that our selves are most untoward unto . mr. rogers on pet. quest. vvhat other signes are there of our effectual calling ? answ. first , if we be effectually called , it supposes that we are chosen , and singled out from others in the world : and whom god calls he qualifies : when he called saul to be king , he gave him a kingly heart : so if god call us to his heavenly kingdome , he will give us holy , kingly , and heavenly hearts and mindes . secondly , mens tongues will shew what calling they are of in their discourse : a christian will remember that he is a christian , and will walk worthy of his calling , and will say , with nehemiah , shall such a man as i do thus ? speak thus ? think thus ? thirdly , this calling is to glory : and therefore he that is called , will oft think of heaven , and magnifie and admire gods goodnesse to him , saying with david , what is man that thou shouldest be mindful of him ? fourthly , if a man be thus called by god , he will finde a spiritual answering within himself to gods call. if god say , thou art my son , the heart answers , thou art my god. behold i come quickly , ( saith christ , ) even so come lord jesus , saith thy heart . fifthly , this calling is an high calling ; it s from heaven to heaven . it s from an heavenly spirit , by spiritual meanes , to christ in heaven , to saints , to spiritual employments and priviledges . dr. sibbs on phil. chap. xxv . questions , and cases of conscience about cares of the world , quest. how many-fold are the cares of the world ? answ. twofold . . regular . . irregular . first , care is then regular . . when it hath a right end , such as is both sutable with , and subordinate to our main end , the kingdome of god and his righteousnesse . secondly , when the meanes of procuring that end are right . for we may not do evil to effect good , rom. . . contrary in ahaziah , kings . . yea , saint austine is peremptory , that if it were possible by an officious lie to compass the redemption of the whole world , yet so weighty and universal a good must rather be let fall then brought about by the smallest evil . thirdly , when the manner of doing it is good , and that is . when the care is moderate , phil. . , . . when it 's with submission to the will and wisdome of god , when with david , we can resolve not to torment our hearts with needlesse and endless projects , but to rowle our selves upon gods protection , sam. . , . so sam. . . act. . , . contrary , king. . . and in this respect care is not a vexation but a duty , thes. . . prov. . . care irregular is a cutting , dividing , distracting care , against which we should strive for these reasons . first , irregular cares are superfluous , and improper to the ends which we direct them upon : and that not to our main end only ( happinesse ) which men , labouring to find in the creature where it is not , do instead there of finde nothing but trouble , and vexation : but even to those lower ends which the creatures are proper and sutable to . for to us properly belongs the industry , and to god the care : unto us the labour , and use of the means , but to god the blessing and successe of all , cor. . . luk. . . pet. . . psalme . . matth. . . we should therefore learne to cast our selves upon god ; and that . in faith depending upon the truth of his promises , heb. . . as dan. . . sam. . . chron. . , . and . . the contrary grieves god , numb . . . ps. . , . & . . and it proceeds from this , that we measure god by our selves : that we conceive of his power onely by those issues and wayes of escape , which we are by our own wisdomes able to forecast : and when we are so straitned that we can see no way to turn , there we give over trusting god , as if our sinnes were greater then could be forgiven , o● our afflictions then could be removed : the best way therefore to establish our hearts in all estates , is to have the eye of faith fixed upon gods power , and to consider what he saith , isa. . , . so hab. . , . zach. . , . hos. . . chron. . , ● . ezek. . . . by prayer , which is a maine remedy against careful thoughts , phil. . , , . so we see in hannah , sam. . , , . so , chron. . . deut. . ● . and . . mal. . . isa. . , . hab. . , , , . secondly , as irregular cares are needlesse , and superfluous , so they are sinful also . . in regard of their object , they are worldly cares , the cares of the men of this world : therein we declare our selves to walk as the gentiles , as if we had no better a foundation of contentment then the heathen which know not god : hence , eph. . . mat. . . whereas we are taken out of the world , and therefore must not be conformable to the world , nor bring forth the fruits of a wordly spirit ; but walk as a peculiar people that have heavenly promises , and the grace of god to establish our hearts , joh. . . cor. . . rom. . . psal. . . tit. . . pet. . . illi terrena sapiant , qui promissa coelestia non habent . cyprian . . they are sinful in regard of their causes , which are principally two . . inordinate lust , or coveting , the running of the heart after covetousness . . distrust of gods providence ; for those desires which spring from lust , can never have faith to secure the heart in the expectation of them , jam. . . . they are sinful 〈◊〉 their effects . for , . they are murthering cares , cor. . . they work sadnesse , suspicions , uncomfortablenesse , and at last death . . they are choaking cares , mat. . . they take off the heart from the word , and thereby make it unfruitful . . they are adulterous cares , jam. . . they steal away the heart from god , and set us at enmity against him . quest. how may we arm our selves against them ? answ. first make the creature no vexing creature : for which end . pray for conveniency : for that which is sutable to thy minde , not to thy lusts , but to the abilities of thy mind . labour ever to sute thy occasions to thy parts , and thy supplies to thy occasions . a ship , out of greedinesse , overladen with gold , will be in danger of sinking , though the capacity of the sides be not a quarter filled : on the other side , fill it to the brim with feathers , and it will still tosse up and down for want of ballasting : so is it in the lives of men , some have such greedy desires that they think they can run through all sort● of businesses , and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin : others set their affections on such trivial things , that though they should have the fill of their desires , their minds would still be as floating , and unsettled as before : therefore if thou livest in the calmest times , . fill not thy self only with light things , and such are all things in this world of themselves : but get thy heart ballasted with faith in gods promises , love , and fear of his name , a foundation of good works , and then whatever becomes of thy other loading , thy ship it self shall be safe at last : thou shalt be sure in the greatest tempest to have thy life for a prey . . consider the burden of thy vessel ; as all ships are not of equal capacity , so all men have not the same abilities : some have such a measure of grace as enables them with much wisdom , and improvement to manage such an estate , as would puff up another with pride , sensuality , superciliousnesse , and forgetfulnesse of god : some again are fitted to some kind of imployments , not so to others , and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities , which may expose him to fewest tentations , or at least make him most serviceable in the body of christ , and bring most glory to his master . hence , prov. . , . mat. . . give us our daily bread . . labour to get christ into thy ship : he will check every tempest , and calme every vexation that grows upon thee . when thou considerest that his truth and person , and honour is imbarked in the same vessel with thee , thou mayest assure thy self that either he will be thy pilot in the ship , or thy plank in the sea to carry thee safe to land . say , if i suffer in his company , and as his member , he suffers with me , and then i may triumph that i am any way made conformable to christ my head . if i am weak in body , christ my head was wounded : if weak in minde , christ my head was heavie unto death : if i suffer in my estate , christ my head was poor : if in my name , he was called beelzebub , cor. . . mat. . . again , have i a great estate ? this takes away all the vexation that i haue christ with me : his promise to sanctifie it , his wisdom to manage it , his glory by it to be advanced , his word by it to be maintained : his anointed ones by it to be supplied : his church to be by it repaired : in one word , his poverty to be by it relieved . . cast out thy jonah , every sleeping , and secure sin that brings a tempest on thy ship , and vexation to thy spirit . examine thy self impartially , and when thou hast found it out , though thy choicest pleasure , or chiefest profit , yet cast it out in an humble confession unto god , in an hearty and willing restitution to men , in opening thy close and contracted bowels to those that never yet enjoyed comfort from them , then shall quietnesse arise to thy soul , &c. . to remove the vexation of the creature , keep it from thy spirit , suffer it not to take up thy thoughts and inward man : these things are not thy business , but thy accessories , and a mans heart should be on the first , not on the latter , psal. . . when the creature hath raised a tempest of vexation in your souls , poure out your corruptions by confession , abate your lusts , and the provisions of them , live by faith , and say ; it 's the lord , let him do what seems good to him : the lord giveth , the lord taketh , blessed be his name . thirdly , use the creatures as vexing things : for which end . let not earthly things bear rule over thy affections , least they emasculate all the powers of thy soul : let grace sit in the throne , and all earthly things be subordinate to the wisdom and government of gods spirit in thy heart . they are excellent servants , but pernicious masters . . be armed when thou touchest or medlest with them . armed against the lusts , and against the tentations that arise from them . get faith to place thy heart upon better promises : enter not upon them without prayer to god , that since thou art going amongst snares , he would carry thee through with wisdom and faithfulnesse , and teach thee how to use them as his blessings , and as instruments of his glory . make a covenant with thy heart , be jealous of it least it be surprized , or bewitched with sinful affections . . touch them gently : do not hug them , love , and dote upon them , nor grasp them with adulterous embraces : the love of money is the root of mischief , and is enmity against god , tim. . . jam. . . joh. . . . use them for hedges and fences to relieve the saints , to make friends of unrighteous mammon , and to defend the church of christ. by no means have them in thy field , but only about it : mingle it not with thy corn , lest it choke all . . use them as gideon , for weapons of just revenge against the enemies of gods church to vindicate his truth and glory ; and then by being wise and faithful in a little , thou shalt be ruler over much , &c. see dr. reynolds . object : but i should not take so much care were it not for my children ? answ. paul saith , cor. . . let those that are married , be as though they were not : meaning in regard of this scraping of wealth together by unlawfull means , or in regard of readiness to do works of mercy . god hath promised to be a father of the fatherlesse . some go to hell themselves to make their children rich : but god requires no such thing at our hand : therere is a moderate care indeed , as tim. . . he that cares not for his own , &c. but we must not make this a pretence to excuse our sinfull and immoderate cares : what ability the creature hath to help , is from god , and when the creature is taken away , god is where he was . dr. sibs . quest. why ought we not to be careful about worldy things ? answ. first , because these things are good in a very meane degree ; they cannot breed contentment , nor make a man happy . secondly , they are base , bones for dogges : reprobates have more plenty of them then gods children , they are more meet wages for slaves , then portions for children : the wicked have these , but the godly have spiritual graces here , and eternal glory hereafter . thirdly , they are very vaine , subject to many losses , and changes : yea , and we are as vain as they , so that if we should never lose them , yet we may be taken from them , not twenty , or fourty years hence , but ere to morrow : neither can we tell whether we shall leave them to our children : haply it may be to strangers , yea enemies , or if we should leave them to our children , we know not how they will spend them . indeed we must have callings , and we must be painful in them : so adam had before and after his fall : as solomon commends diligence , so he speaks against idlenesse , prov. . . he sends the sluggard to the ant for forecast , prov. . . joseph in times of plenty laid up for times of want , gen. . . therefore it 's not the care , but the excesse that is forbidden . mr. rogers on pet. chap. xxvi . questions , and cases of conscience about charity . quest. what is charity ? answ. it 's that affection of love which moves us to hold our neighbours dear , and to desire , and seek their good in every thing which is dear unto them , and that for christs sake , according to the will of god , cor. . , &c. where we have the properties of charity largly described ; and it must be shewed by beneficence . quest. what is beneficence ? answ. it is with a bountiful heart , and hand to do good to all , who in any kinde whatsoever need our help , by our riches , labour , care , counsel , providence , or howsoever : so that it extends it self to all good works , as building of schools , and colledges , maintaining the ministry , and gods worship , erecting of hospitals , allowing yearly pensions to parishes , and corporations for relief of the poor : or if we want ability to do these , then by counselling those that want it , by being eyes and feet to the blinde and lame , act. . . job . , &c. quest. are these duties then required of all ? answ. yea , heb. . . they are numbred amongst the fruits of the spirit , gal. . . and are joyned with love and faith , tim. . , . quest. who are the object of beneficence ? answ. first , all men , thes. . . yea , it must extend to our enemies , prov. . . mat. . , . luk. . , . secondly , yet chiefly to the houshold of faith ; gal. . . christ accepts it as done to himselfe , matth. . . so david , psal. . . ephesians , c. . . quest. what are the properties of benificence ? answ. first , it must be liberal and bountiful : da multum multis . we must do good to many ; as we sow our seed plentifully , cor. . . prov. . , . non qui habet , & servat , sed qui impertit est dives , & impertio , non possessio divites facit . clem. alex. not he that hath wealth , and keeps it , but he that bestows it is rich , &c. otherwise he puts it into a broken bag , hag. . . it s a duty required by god , deut. . . job . , . secondly , it must be cheerful , eccl. . . tit. . . cor. . . rom. . . prov. . . cor. . . deut. . . quest. how doth this cheerfulnesse shew it self ? answ. first in countenance , which adds a grace to a good deed . dat bene , dat multum , qui dat cum munere vultum . where the eye of the giver tells the receiver that its a token sent him from a loving heart , prov. . . secondly , in our words , when we speak comfortably to the party to whom we do good . quando adjicimus bona verba , bonis rebus , cor. . . thirdly , in the action . ( ) when a man doth good speedily and readily . beneficentia est virtus quae moram non patitur . it dislikes all delays : omnis benignitas properat . seneca . all goodnesse is quick of hand , and swift of foot . bis dat qui cito dat . et qui moratur , neganti proximus est . he that delays a benefit is next door to him that denies . proprium est libenter facientis cito facere . s●n. it s the property of him that gives willingly to give speedily , isa. . . we must prevent mens suits with such a readinesse , as god doth , psal. . , . nam illud beneficium jucundum , quod obviam venit . sen. that benefit is most delightful to the receiver , which stays not till he comes to seek it , but meets him in the midst way , cor. . . ( ) when at least we entertain the first motion ; and if our benefit hath not found him out before he sued , yet at least let him finde it when he sueth . atque etiam dum rogat , erogemus : let us give him while he asks . nam qui tarde dedit , diu noluit . sen. so prov. . . and . . especially we must avoid delays in giving , after we have granted the suit : for there is nothing more distastful , then when we are forced to ask again , and find more difficulty in the delivery then in the grant . the third property is constancy in doing good : benefacta benefactis pertegentes . plaut . making one good deed an introduction to another : hence , thes. . . thes. . . cor. . . deut. . . gal. . . hereby we imitate our heavenly father ; yea , we must encrease in doing good that our last works may excel the first , as rev. . . for mat. . . fourthly , equality and proportion must be observed in a discreet suiting our works of mercy to our estate , and ability , that they may match , but not exceed it : too much at one time will necessarily cause too little at another . for which end we must use care , diligence , and frugality in getting , and saving , that so we may be the better able to do good , eph , . . psal. . . dat , non profundit . he giveth but not wasteth , that so he may still give . hence , cor. . . dabo egenti , sed ut ipse non egeam ; succurro perituro , sed ut ipse non peream . sen. fifthly , we must have respect to the parties that receive our almes , giving more or lesse as their wants require . for he that gives more , non dat sed ditat : he relieves not his wants , but makes him rich : he that gives lesse , non pa●perem sustentat , sed paupertatem . he cures not the disease , but onely gives some present ease . sixthly , we must so give to one as that w● neglect not many . non est beneficium nisi quod ratione datur , quoniam ratio omnis honesti comes est . sen. it 's not a benefit which is not given with reason , because reason is the guide , and companion of all vertuous actions , eccl. . , . cast thy bread upon the waters , not water , tim. . . quest. who should be the object of our bounty ? answ. the poor , luk. . . they are the ground in which this seed is to be sowen if we expect an harvest of happinesse ; they are the bankers to whom we must deliver gods talents if we will be faithful ; they are gods factors to whom we must deliver our goods , and then god himself will acknowledge the debt , and will surely pay with advantage . not canting companions , lazy lossels , sturdy rogues , profuse prodigals . for , thes. . , . such should not eat ; except in case of extremity : and then non homini , sed humanitati , not to the person , but to the common nature of mankinde : but to the honest labourer , and poor hous-keeper , who either , through the greatnesse of their charge , or deadnesse of trade , crosses , losses sicknesse , &c. are not able to get their bread , or the blinde , and maimed , the aged , and decrepid : weak widows , or young orphans . lev. . . pars sacrilegii est , res pauperum dare non pauperibus . it 's a kind of sacriledge to give the poors portion to those which are not poor . tunpissimum g●nu● perd●ndi est inconsulta donatio . unadvised giving is the worst kinde of loosing : yet we must not be overscrupulous in making our choice : we must not be so busie in examining their estate , and desert , that we can finde no leasure to relieve their wants : hence , thes. . . mat. . . and . . quest. what are the true causes from whence this charity ariseth ? answ. first , faith , which formalizes all the christians actions , and mainly differences their works from the same works done by worldlings . now to do a work in faith , and approved in the sight of god , is not only to be truly perswaded , and assured that the thing we do is warranted by gods word , and allowed by him , but that we also in christ are accepted of him : otherwise they are not accepted , but are sin , heb. . . rom. . . secondly , obedience to god because he hath commanded it , therefore such almes as are given without respect to gods command , out of natural pity , or for worldly ends , as profit , and vain glory are no properties of an infallible blessed man , mat. . . thirdly , love unfeigned : hence , cor. . . it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because given out of meer good will : else it 's not accepted , ● cor. . . such love not god , joh. . . and this must arise , . from our love to god , cor. . . . from our love to our brethren , cor. . . fourthly , mercy , and compassion : when we relieve them as fellow members , with a sense and feeling of their misery , isa. . . joh. . . it s required , hos. . . heb. . . job . , . such are blessed , prov. . . cor. . . else all our pity is unprofitable , jam. . , &c. hence , joh. . . l●t us not love in word or tongue , but in deed and truth . quest. how may we best perform these works of mercy ? answ. if we not only take notice of the wants by report , but by often visiting the poor , and so being eye-witnesses ●f their wants , and miseries , jam. . . mat. . , . and that for these reasons . . by visiting the poor , we shall be the better enabled to make a good choice , and to discover who are truely poor from those who are counterfeits : as also , who are religious and industrious in their callings , from the profane and idle drones . . hereby we shall be the better enabled to fit our alms to their necessities , both in respect of the proportion , and also the special kinde of their wants , whereby the benefit will be much encreased , psalme . . and . . . it would prevent their stragling abroad to begg necessaries , which is forbidden , deut. . . and such as neither care for house or home , like idle drones , would finde little relief , unlesse they earn it with the sweat of their browes . . it would provoke us to be the more compassionate , when we see their small provision , hungry fare , thin cloaths , and hard lodging : children crying for hunger , and parents crying because they have not food for them , &c. their eye would affect the heart . . hereby we may do them double good , by distributing spiritual as well as temporal almes to them , instructing the ignorant , blaming the faulty , admonishing , counselling and comforting them as god hath comforted us , cor. . . and our words will finde more easie entrance into their hearts , when as our good works have prepared the way . . by seeing the wants of our brethren , we shall be provoked to be thankful to god for his goodness and bounty to us , in not only supplying our wants , but enabling us to be helpful to others . . hereby we shall learn temperance , and sobriety in the use of gods blessings , and not to abuse them to superfluity and excesse , seeing many as good as our selves do want them ? but to husband them frugally that we may be the more able to relieve others . . hereby we shall have occasion given us to prepare against the day of affliction and want , which may befall us as it hath done others . . when we visit the poor we visit christ in them , and he accounts it as done to himself , mat. . . quest. what are the right ends of giving almes ? answ. first , the principal end is gods glory , which should be the chiefest motive to all christian duties , mat. . . cor. . . secondly , the subordinate ends are , the good of our brethren who are hereby refreshed , the adorning of our profession by these fruits of piety ; the edification of others by our good example ; the stopping of the mouths of adversaries when they see our love to god manifested by our love to our brethren ; our own temporal , and spiritual good , and the furthering and assuring our eternal salvation . quest. what must we give ? answ. we must give onely that which is our own , by just and lawful means derived to us ; therefore to be liberal of that which is not our own , is to take goods from the right owners & to give them to others at our own pleasure , which is no better then plain theft in the sight of god : if the hire of an harlot , and price of a dog might not be consecrated to god , deut , . . then may we not offer that which we have gotten by stealth , deceit , oppression , &c. isa. . . we must deal justly and love mercy , mic. . . hence , eccles. . . prov. . . isa. . . cor. . . the civilians say , bonus usus non justificat injuste quaesita ; the good use justifies not the unjust getting of goods : such should rather be restored to the true owners , luke . . quale est illud munus quod alter cum gaudio accipit , alter cum lachrymis amittit ? aug. hence will follow . . that it s not lawful for one partner to give almes out of the common stock without the consent of the other , except he set it on his own particular account . . it s not lawful for him that is indebted more then he is able to pay , to give alms , seeing he gives not his own , but anothers . . it 's not lawful for a man to give that which he hath borrowed of another , or that which is left in pawne with him , except in such things where the property is altered with the use , as meat , money , corn , &c. then we may give , when we purpose to make satisfaction by restoring the like to the owner . yet all these cases are to be understood with this exception : if the poor ●e but in ordinary want ; not in extream necessity , and danger to perish for want of relief , in which case all becomes common through his irresistible necessity , mat. . , , . deut. . , . yet even then we must resolve to our utmost to restore to the owner those goods which we have thus employed . quest. what should be the quantity and measure of our almes ? answ. this is not particularly determined in scripture , because there are so many circumstances which may alter the case that no certain rule could be given ; but it s left to christian prudence to give as occasion is offered , more or lesse as he thinks good : hence , cor. . , . and . . yet in generall this rule must be observed : we must give bountifully , not with a niggardly hand , cor. . . deut. . . prov. . . cor. . . yet herein respect is to be had to our own ability , keeping our cisterns full that our selves may drink of them , and setting the overplus to run abroad , as prov. . , . act. . . every one according to his ability sent , &c. cor. . , . yet in cases of extreame necessity we must go beyond our ability , cor. . . so christ commands , luk. . . and . . act. . . and . , . in other cases we may have two coats , joh. . . tim. . . quest. what rule must be observed in the quality of our alms ? answ. we must give to the poor things wholsome , cleanly , convenient , and comfortable for the sustentation of their lives , avoiding two extreams . . of such as give them such base , and sluttish food , as a dog will scarce eat . remember therefore that thou relievest not contemptible creatures , but those that are of the same nature , &c. yea , in them we lend to the lord , who scorns our refuse , mal. . . we relieve christ , and will we give him swill , and swines meat , who nourisheth our souls with his precious body and blood . . of such as give them superfluous dainties : but we must feed them , not pamper them with superfluities : christ when he fed the multitude provided not dainties , but multiplied the barley loaves and fishes . utantur divites superfluis , den● paup●ribus necessaria . aug. let the rich enjoy their superfluities , and let them relieve the poor with necessaries . quest. what persons ought to give alms ? answ. all of any estate , when they meet with poorer then themselves ; but principally its the duty of rich men , luk. . . tim. . , . cor. . . joh. . . yet not onely of them : for he that hath but a bare competency is to give to them that want necessaries : and such as have onely sufficient for nature are bound to give to them who are in present extremity , unlesse the like necessity be iminent to themselves : for we must love our neighbour as not above our selves : charity begins at home . now that such must give may be proved by scripture , luk. . . and . . eph. . . by example : the poor widow , mark . . macedonians , cor. . . apostles , act. . . luk. . . with joh. . , . it s the way to have our little encreased , prov. . . luk. . . besides , the alms of the poor ( though they give little ) are as acceptable to god , as of the rich , deut. . . cor. . . god measures the deed by the will. quantitatem oblationis virtute offerentium determinavit . chrys. as the poor widows gift . quest. what persons may lawfully give almes ? answ. none but such as are owners of the things given : hence , . it s unlawful for servants to give of their masters goods , unless he hath given them leave , either in particular , or general . or unless in case of extream necessity in the absence of their governours , having a purpose to make it known to them , resolving to restore out of their own what they have given in case their governours mislike it . . it s unlawful for children , under the government of their parents , or tutors to give almes without the consent of their parents , or governors , either expressed by words , or allowed by the continual custom of the family , except it be out of their own allowance . . it s unlawful fot such as are not of sufficient age , or discretion to give almes , because they may waste their estates , or give to unworthy persons for want of discretion . quest. whether is it lawful for the wife to give alms without the consent of her husband ? answ. in divers cases it is lawful for her to do it : as . if he be a fool , or a madd man , and not able himself to mannage his estate . . when as he is far absent , and so his consent cannot be asked , especially if she conceive that if her husband were present , he would like of her doings . . when he hath committed the administration of his houshold expences to his wife , his heart trusting in her . . when having a certain allowance made her by her husband , she spares somewhat out of it to relieve others . . when she or her friends for her , have before marriage , over , and above her dowry reserved something to be at her disposal . . when she gets something by her own labour , she may dispose of part of it to charitable uses , if the lawes of the countrey be not against it . . if the alms which she gives be but of small value , as bread , bear , cast apparel , and such like . . if her husband be so basely miserable , as having much , he will part with nothing ; or if he be so wicked , that though he spend much vainly , and wickedly , yet he will give nothing to those that want ; or if to any , yet not to them that fear god. . when its a received custom of the countrey that the wives should give alms to the relief of the poor . object . but the propriety of the goods being wholly in the husband , its theft in the wife to give any part of them away without the consent of her husband , either expressed , or implied ? answ. if the case be so between man and wife , it were good for the woman not to marry : indeed it is granted , that as god hath made them yoke-fellows , so she must endeavour to perswade her husband to draw with her in all christian duties : for which end , she must use toward him all duty , respect , reverence , loving and sweet behaviour , that she may move him to love all goodnesse , at least for her sake : she must also shew such care , faithfulnesse and good huswifery that the heart of her husband may trust in her , prov. . . yet if after all this her husband be a nabal , that will neither be charitable himself , nor consent that she shall be so ; she may do it her self , only herein these cautions are to be observed . . she must observe the former rules , and give discreetly , not exceeding her husbands ability , the which if it be unknown to her , she must give sparingly , and things of smaller value . for , prov. . . she must do him good , &c. . she must perform this duty with all meekness and humility of spirit , with all reverence and due respect to her husbands authority , with acknowledgement of her subjection in all things lawful , that she may win him by her christian carriage , pet. . . . in the manner , she must so do it as not to give her husband any just cause of offence , she must not usurp authority over him , tim. . . nor cause the word of god to be blasphemed , tit. . . . she must not disgrace her husband by publishing his faults : reporting her own good deeds , and her husbands backwardnesse , but rather pray for his amendment , prov. . . but for the further clearing of this point three things are to be considered . . it s acknowledged that the husband hath authority over his wife to rule and govern her as her head , corinth . . , , . tim. . . gen. . . . yet the husbands government , and wives subjection must be in the lord , col. . . eph. . . cor. . . he bears the image of god , and she is to yeeld obedience to him as unto god in all honest , lawful , and indifferent things . but if he command what is forbidden , or forbid what is comman●ed , she is not to obey him therein : now works of mercy are enjoyned , and therefore he may not forbid them , or if he do , she may not obey . . consider the communion which is between man and wife by reason of the bond of marriage which extends both to their persons and goods : for their persons , they are no longer twaine , but one flesh : hence they have not an absolute power to dispose of their own bodies , but either over other , cor. . so also there is such a communion in goods that there is no absolute prop●iety in either of them , but it rests in them both : so , gen. . . all that god hath taken from our father is ours : not that it was their dowry , but through gods blessing on their husbands labour , it was theirs through the communion of marriage . hence at marriage the husband used to endow his wife with all his worldly goods . object . but this communion of goods extends to her use onely : for the propriety is in the husband , and for the common use which the wife hath in her husbands goods , it only extends to meat , drink , apparel , and such necessaries for her maintenance ? answ. a husband indeed may dispose of , or alienate his estate without his wives consent , except it be her joynture : but this he must do for the good of his wife and family , not for their hurt , else he is a thief to her and them . again , if the wife may dispose of her husbands goods for her bodily use , may she not much more do it for the good of her soul ? and thereby lay up treasure in heaven : good works being enjoyned to the wife , as well as to the husband , tim. . . and therefore it s better to obey god then man , act. . . object . but under the law , if a wife made a vow , though of consecrating any things to gods service , yet the husband had power to disannul it ? answ. vows were of two sorts . . of things absolutely commanded , and wherein all were bound to obey , and these no husband could disannul . . of things indifferent , and these indeed the husband might make void : but alms-deeds are not arbitrary or indifferent , but positively required of all . . i prove it further ; because alms-deeds , and works of mercy are no lesse commanded by god in the scriptures , in the wife , then in the husband , prov. . . and not without good cause is it made the note of a gracious woman , because ordinarily alms deeds are done out of houshold store , and provision , the disposing whereof doth more properly belong to the woman then to the man , as the whole current of the chapter shews . so paul would have younger women marry and guide the house , tim. . . the which when the husband allows her to do , he honours his wife as he ought , pet. . . and disgraceth her , when he turnes her out of this office : which he ought not to do , unlesse she hath forfeited her priviledge , by her unjust and indiscreet abusing of it . thirdly , god the instituter of marriage , gave the wife to the husband , not to be his servant , but his helper in all good things , gen. . . therefore if he neglect religious and charitable duties , she must not only perswade him to them , but if he still neglect , must do them her self for him , lest the sin and punishment lie not only upon him , but upon her , and the whole family , zipporah , by performing a duty which belonged not to her , but to her husband , diverted gods judgement from him , exod. . . and abigail saved her husband and family by the like . fourthly , if a wife may not do it without special commission from her husband , then were she in no better a condition then the meanest servant : yea , her servitude would be far worse , if she be restrained from expressing her charitable affections hereby : for the poorest servant may out of his wages give something : and the poor widow may cast in her mite , whereas the wife , though she hath never so much under her hand , may give nothing , or if she do , she shall be accounted a thief , and robber of her husband . fifthly , the last sentence of everlasting happinesse , shall be pronounced to the wife , as well as to the husband , for their alike doing of these works of mercy , matth. . . therefore she , as well as he must feed christ in his members , &c. sixthly , we have the examples of holy women in scripture , who are commended for it , as of abigail , sam. . . of those godly women that ministred to christ , luke . . and of that good woman , pro. . . seventhly , the last reason may be taken from the custome of our countrey , which ordinarily authorizeth them to do these works of mercy , if their power be not justly restrained by their husbands for their abusing of it . ob. yet this doctrine is dangerous , because indiscreet women will abuse it , it may be to the undoing of their husbands , and ruine of their estates ? answ. it s but a carnal reason to think that evil will come by the discovery of a religious truth , or though they should , let truth be maintained though the inconveniences be never so great . tbough one abuse a sword , yet all must not be disarmed for that . though the gospel be to some a savour of death , yet must not ministers therefore forbear to preach it . because some women will abuse this doctrine , yet they which are discreat and vertuous , must not therefore be kept in ignorance of their duty , and have their consciences ensnared , and burdened with that which is not sinful , yea , with that which is honest and commendable . many wives undo their husbands with their daintinesse in fare , curiosity in furnishing their houses , and costlinesse in their apparel , but few in doing works of charity . quest. to whom are almes to be given ? answ. almes-deeds are to be extended only to the poor and needy , deut. . . john . . eph. . . cor. . . luke . . now these poor are of divers kindes , christ reckons up six , mat. . . hungry , thirsty , harbourlesse , naked , sick , and poor prisoners . to which adde , the oppressed and exiled , isa. . , . especiallie if they suffer for the constant confession of the truth . adde also such as are indebted above their meanes , the lame , blind , aged , decrepid , the poor widow and distressed orphans , &c. isa. . , . nehem. . . luke . . jam. . . quest. what order are we to observe in giving almes ? answ. first , they which are in extream necessity , and near perishing , are first to be relieved , be they acquaintance or strangers : friends or foes , mat. . . rom. . . luke . . yet if we cannot relieve all such , we are to prefer our kindred and friends , and the godly in the first place . we must also have respect to those , who by providence are first cast upon us , who thereby seem by god himself to be preferred before others , luk. . . . again , the whole church and common-wealth is to be preferred even before our selues , if there be such a necessity : for its better that one member perish , then that the whole be destroyed : therefore the primitive christians sold all they had to relieve the common necessitys . . we must take care to provide necessaries for ou● selves : for charity begins at home : then for our second selves , our wives : then for our parents . contrary reproved , mar. . , . then for our children , and the rest of the family tim. . . then our spiritual kindred , except our kindred in the flesh be godly also , and then they are to be preferred , gal. . . john . . rom. . . mat. . . and . . so david , psal. . . then our benefacto●s , to whom we formerly have been beholding , cor. . . prov. . . then to our kindred in the flesh , gen. . , . then common friends and neighbours : for prov. . . better is a neighbour that is near , then a brother afar off : then out countreymen , and strangers , lev. . . rom. . . h●b . . . gen. . . and . . isa. . . mat. . . deut. . , . then it must extend to our very enemies , rom. . . kings . . quest. in what manner may we most conveniently distribute our almes ? answ. almes are either more publick and common , or more private and particular . first , in the former , our best course is to follow the lawes and customes of our countrey . secondly , for our private almes , we may give them to such poor , as upon enquiry we have found out to be honest and needy : or else to such others , as god by a more immediate providence doth unexpectedlie present to us . quest. what may be thought of giving almes at our doors ? answ. it cannot be condemned , till the good lawes made , be put in execution , for the reformation of this disorder ; yet with these cautions . first , the whole stream of our charity must not run that way . secondly , we must give to such as are in apparent misery , as to the aged , decrepid , lame , blinde , &c. not to idle vagrants and common beggars : and that for these reasons . . because they which are truly poor , will by this meanes be neglected whilest idle drones devour that which belongs to them . . hereby the bold and impudent will often speed better then the modest and shamefast . . our almes shall by this meanes be distributed unequally ; some having all , and others none , neither can they be fitted to the quantity or quality of their wants . . such giving encreaseth the number of idle vagrants , encoura●ing them to continue in their wicked courses , without any feare of god , or subjection unto men . . it crosseth gods ordinance , who would not have a beggar in israel , deut. . . proclaiming both the negligence of magistrates in not reforming this disorder , and the hard-heartednesse of private persons , who through the want of mercy and compassion , thrust their neighbours into such sinful courses . . hereby those excellent lawes , which are made to prevent such disorders are transgressed , and so the christian magistrate is justly offended . quest. vvhat are we to judge of such almes as are given by men at their death ? answ. they are to be esteemed and censured according to the quality and condition of the persons by whom they are performed . for . either they are done by such as according to their abilities , have exercised such charity in their whose lives after their conversion , out of love , and obedience to god , and mercy towards men . or secondly , out of self-love , vain-glory , or servile fear , by such as have utterly neglected them in their life-time , and now think to make satisfaction for their former neglect . for the former we are to judge , that they proceed from their love to god and their neighbours , being not content with what they have done in their life-time , but also take care that they be continued even after their death . neither are we to take exceptions , though the quantity now given doth exceed all that they have done in their lives , seeing herein they deal no otherwise with the poor then with their own children and friends , upon whom they bestow more by vvill , then ever before they gave them ; and its just that men should keep the largest part of their goods while they live for their own maintenance , giving to the poor what they can conveniently spare , and they are very charitable , if they design a great part of their estate to religious uses , when as themselves shall have no further use of it . but for those who wholly neglect works of mercy in their lives , and think it sufficient to give something at death , they are not absolutely to be condemned , - lest hereby they take occasion to neglect both : besides , these may be after-fruits of their late repentance : they are also good to the receivers , and for the givers , they are better then such as neither do good in life , nor death : neither can they be taxed for doing them now , but because they did them no sooner . which fault that we may avoid , consider . that its better , and more commendable to give liberally in our life-time , making our own hands our executors , and our own eyes our overseers , then to leave it to the discretion of others . . it s more acceptable to god , being a signe of a stronger faith , and more firme dependence upon him . . it s an evidence of greater love and obedience , if at gods command we are willing to part with our goods , even whilest we might retain them to our own use . . it s a more seasonable seeds-time , and so we may assuredly expect a more fruitful harvest . . if we neglect it our selves in our life , we can have no certainty that we shall ever do it . for . we may be stripped of our goods before death , and so have nothing to bequeath then . . death may surprize us suddenly , and give us no time to dispose of our goods . . our sicknesse may be such as may deprive us of our understanding and memory , whereby we shall be disinabled to do it . . if we make our will before-hand , it may be concealed or made void by some trick in law , or unjust testimony of false witnesses , or not be performed through the dishonesty of executors , therefore do as solomon advises , prov. . . and gal. . . . it s most comely for a christian to give almes in his life-time , so living continually as he means to die ; therefore christ calleth our good works , lights which we should see to go before us , and not to be held behinde our backs . . such almes as are given at death , by those which gave none in their lives , there is great cause of suspition , that they proceed not from those right and religious causes which set christians on work to do them , but from sinister ends , and worldly respects ▪ which before prevailed not with them , till now they see that they can keep them no longer . quest. how may the almes of christians be differenced from those which are done by worldlings ? answ. first , they differ in the causes or fountain from which they arise : for , first , the almes of christians are the fruits of a lively and justifying faith , and are done out of unfeigned love , and obedience unto god , and therefore he is merciful , because he is assured that god is merciful to him , and he gives small things to men , because he receives great things from god. secondly , they spring from charity and mercy towards the poor , because they are members of christ , and of the houshold of faith , or at least creatures of god , of the same flesh with himself : whereas worldlings almes arise from self-love , whereby he aimes at some temporary good , to be derived to himself thereby : or out of pride and vain-glory to get praise , mat. . . &c. or out of an opinion of merit to get a greater reward from god : or out of a servile feare to escape the wrath of god here or hereafter , and therefore they profit nothing , cor. . . secondly , a christian shews mercy , being enclined thereto by the motion of gods spirit , and an inward fountain of goodnesse , which is thereby wrought in him , enclining him when he wants objects to enquire , and seek after them ; but the worldlings mercy is the meer work of nature , and is only moved by the presence of some miserable object , which stirs him up to present pity , but the object being removed , his mercy ceaseth . thirdly , they differ in their ends : the end of a christian being principally that god may be glorified : the subordinate ends being the good of his neighbour , the adorning of the gospel , and the edification of others by his good example , his own present good in the assurance of gods favour , and his future glory in heaven : but of the worldling , his chief end is his own glory and good , &c. as before . fourthly , they differ in the matter , and that in regard of propriety , a christian gives liberally , out of his own store , which god hath bestowed upon him by his honest labour : the worldling gives out of that which is other mens , and having raked much together , by lying , fraud , injustice , oppression , &c. he gives out of it some small almes to make satisfaction for his sins , and to stop the cry of conscience , that he may go more quietly to hell. fifthly , they differ in the quantity : a ch●istian gives liberally , not only out of his superfluity , but out of his competency , yea , he spares something out of his necessaries , if need require : but the worldling gives with a niggardly heart and hand , out of his superfluities , and that not till his own turn be served . sixthly , they differ in the quality : a christian gives things profitable and wholesom : but the worldling the basest refuse , which he would scarce give to his dogs . seventhly , they differ in the object and extent . a christians mercy extends to all that need , because they look not to their deserts , but to gods command ; yet it s especially exercised to the godly poor : as gal. . . imitating god therein , mat. . . and david , psal. . . but the worldlings mercy extends usually to such as have some way deserved it , or that may deserve it : or to kindred , or friends , therefore it s rejected by god●punc ; mat. . , . eighthly , they differ in the manner of giving , and in the mindes of the givers . for . a christian gives with a plain , and honest heart , as rom. . . seeking therein only to please god , as matth. . . but the worldling hunts after his own profit , or praise , matth. . . neither is it an act of mercy , but of self-love . . a christian doth works of mercy with great humility , remembring that whatsoever he thus gives to god , he hath first received it from god : and so confess that he doth far lesse then his duty , and that he is sufficiently rewarded , if his failings are pardoned : but the worldling is puffed up with pride , thinking that hereby he hath satisfied for his sins , merited heaven , and made god his debtor : and hence he is so supercilious towards his poor brother , that he makes his gift unacceptable . . a christian doth all with cheerfulnesse , as knowing that god loves a cheerful giver , tim. . . they proceed from an inward habit , and therefore flow freely from him : this he sheweth by his pleasant countenance , sweet words , speedy giving , &c. but the worldling doth it churlishly , dum manu dat , vultu negat : whilest his hand gives , his looks denies : he gives with reproaches , taunts , harsh expostulations , &c. not so much comforting the poor with his gifts as afflicting his soul with his words . ninthly , they differ in time : for a christian gives all his life long : but the worldling for the most part onely when death is approaching , when he can keep his goods no longer . quest. how many ways must our charity be expressed ? answ. principally three wayes . . in giving . . in forgiving . . in lending . quest. when must we forgive debts ? answ. when we see our neighbours decayed in their estates , whereby they are disenabled to pay what they borrowed ; we must shew mercy to beasts when they lie under their burden , much more to men . hence , exod. . , . neh. . . luk. . . isa. . . mat. . , . quest. how must we relieve by free lending ? answ. when their estates are decayed , and our lending may probably recover them again . hence , deut. . . mat. . . luk. . . psal. . . quest. whether are alms-deeds arbitrary , or an act of righteousnesse ? answ. by righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole law , nor that part of legal righteousnesse which consisteth in obedience to the second table ; but certain special fruits of this righteousnesse in works of mercy which by the hebrews are called by the name of righteousness , as dan. . . which is a grace that resteth not only in an internal habit , or bare affection of the heart , but also in the outward action of relieving the poor . which also is called justice , which is a virtue that gives to every one those things which are due to him , mat. . . when thou dost thine alms , which the syriack renders , when thou doest thy justice . called also righteousnesse , corinth . . . prov. . . psalm . . . now that almes-deeds are not arbitrary , but absolutely necessary is proved : for that , . they are not only works of mercy , but fruits of righteousness , which are straitly injoyned in the law , deuter. . . esay . . ezek. . . luke . . and . . matth. . . ephes. . . luke . . acts . . . our riches are not absolutely our own , but gods talents committed to us , not for the satisfying of our lusts , but for the honour of our master , and good of our fellow servants . hence , heb. . . , such as neglect works of mercy commit three hainous sins , theft , sacriledge , murther : for they that have received much , and communicate not to the wants of others , shall be arraigned and condemned for thieves against god and their brethren : besides what we are commanded to give to the poor is consecrated to gods service , called therefore sacrifices . so that its sacriledge to rob them of it : and lastly , if we suffer the poor to perish in their wants we are guilty of murther against the sixth commandment . si non p●visti , occi●isti , ambrose . thou hast killd the poor , if thou hast not fed them . hoc est occidere hominem vitae suae ei subsidia denegare . ambr. this is to kill a man when we denie to him the means of preserving his life . . the lord who is the chief owner of our goods , having appointed all that we can spare to this use , it s no longer our own but the poors portion , which they have as good right to as we have to the rest , therefore its injustice to detain it : only here is the difference ; god hath given us our riches immediately himself , but to the poor mediately by us . est panis famelici quem tu tenes , nudi tunica quam tu in conclavi conservas . basil. it s the bread of the hungry which moulds in thy cupbord : the coat of the naked which hangs useless in thy chamber , &c. hence , jam. . . prov. . . cor. . . and . . heb. . . pet. . . . we are but stewards , and a day of account will come , luke . . and therefore if we would give it up with joy , we must shew mercy , mat. . . and . , . . consider that communion that is between the poor , and us with our head christ ; and its reason that such as are united in communion of persons , should also communicate in the use of their goods for their mutual comfort , rom. . . cor. . . and . . we partake of the same nature , are redeemed by the same blood ; are partakers of the same heavenly calling , cor : , . pet. , . and . . and . . partakers of the same precious promises , eph. . . are of one church , have one religion , &c. jam. . . christ takes that that is done to them as done to himself , and will richly reward it , matth. . . . what we give to the poor , we give to god himself , prov. . . da mihi de eo quod dedi tibi : de meo quaero , & mihi non donas ? da , & reddo . habuisti me largitorem , facito debitorem . aug. god thus bespeaks thee : give me something of that which i have given unto thee : i ask but mine own and wilt not thou give it ? give , and i will restore it : thou hast found me a free giver , and now make me thy debtor . quest. what further arguments may provoke us to charity ? answ. first , we resemble god in shewing mercy , and that in such an attribute as he delights in above all others , exod. . . hence , luke . . secondly , such works please god , and make us accepted with him , hos. . . eleemosyna non tantum pro sacrificio , sed prae sacrificio , mic. . , . heb. . . isa. . , . jam. . . phil . . luk. . . thirdly , hereby we make our calling and election sure , pet. . , , . col. . . alms shew saving knowledge , and spiritual wisdom , jam. . . unfeigned repentance , luk. . . a lively faith , jam. . . true love to god , john . . love to our neighbours , cor. . , . contrary , jam. . . they are notable signes of the remission of our sins , luk. . . and that we are citizens of heaven , prov. . . and therefore blessed . fourthly , hereby we are assured of our interest in gods promises : as , eccl. . . mat. . . and . . heb. . . it shall not be lost , but restored , it may be , when we have forgotten , mat. . . luk. . . prov. . . terrena omnia serv●nd● amittimus , largiendo servamus . isiodor . earthly things are lost by keeping , and kept by bestowing , solas quas dederis semper habebis opes . hence , luk. . . fifthly , god will repay it with great increase , luk. . . prov. . , . contrary , prov. . . cor. . . lucrum est pietatis nomine facere sumptum . tertul. eleemosyna non est divitiarum dispendium , sed ditescendi potius compendium , quaestusque omnium uberrimus . giving alms is not the way to waste our wealth , but the best art of thriving , and the most compendious course to get riches . hence it s compared to lending upon usury , mat. . . prov. . . luk. . . if we love our money , it should move us to part with it upon charitable uses . god is the best and the surest pay-master , and alsufficient to perform ; nihil promittit , & non reddit : fidelis ille factus est debitor , esto tu avarus exactor . aug. god pays what he promiseth : he is a true debtor , be thou a covetous exactor . sixthly , it s the end of riches to be employed for good uses , not to be lockt up . seventhly , by giving them to the poor , we long enjoy them , which by keeping we cannot do : what we give is sent to heaven before us , and what is hoarded up , is lost and left behinde us . eighthly , our inestimable gain will countervaile our long forbearance . hence , gal. . . eccl. . . the rather considering the eternity of it . ninthly , such shall be blessed in their posterity , psal. . . esay . , . tenthly , god rewards alms-deeds with corporal and earthly blessings , prov. . , . and . . eleventhly , god will be merciful to such as shew mercy , mat. . . twelfthly , if we hear the cry of the poor , god will hear us , isa. . , . so we see in cornelius , act. . . contrary , prov. . . thirteenthly , if we pity the poor , god will pity us in our afflictions , psalm , , , . isa. . . fourteenthly , hereby we reap the benefit of the poors prayers to god for us , cor. . . fifteenthly , alms-deeds further our salvation , luke . , &c. tim. . , . prov. . . and . . deut. . . mat. . . luk. . . job . , . sixteenthly , the greatest benefit of our alms redounds to our selves : hence , act. . . prov. . , . cor. . , , . seventeenthly , fearful threatnings are denounced against the unmerciful , ezek. . . prov. . ● . frustra manus ad deum expandit , qui has ad pauperes non extendit , cor. . . gal. . . prov. . . deut. . . job . , to . jam. . . as in the parable of the rich glutton . non habuit guttam , quia non dedit micam ; he had not a drop of water , because he would not part with a crumb of bread . aug. eighteenthly , by alms-deeds our estates are confirmed , and encreased , cor. . , . isa. . , . prov. . . and . . ninteenthly , the merciful shall be filled with joy , as it evidenceth gods graces in us . twentieth , such shall attain to a prosperous estate with honour , psal. . . prov. . . and they which honour god shall be honoured by him , sam. . . isa. . . master downams plea. object . but we are poor , and have not to give ? answ. many that pretend this can yet find enough to bestow on idle , unprofitable and wicked courses : but supposing first , that thou hast but a competency , yet out of that thou must give to the poor : if thou hast not money , sell something that thou mayest best spare ; and work hard with thy hands , eph , . . object . but the poor are so unthankful that our alms are lost ? answ. thou must do thy duty and expect thy reward from god , not from men , eccles. . . we must give , not only to the ungrateful , but to our enemies , rom. . . object . but most poor are so wicked that it discourages us to give them ? answ. this should make thee more diligent in seeking out such as are worthy to be relieved , eccles. . . mat. . . yet in giving we should not be over-scrupulous . for , . hereby we may neglect our duty , and not do it at all , eccles. . . . god causes his sun to shine on the evil and good , matth. . . and we should imitate him . so rom. . . . it s far better to give to many unworthy , then that one who is worthy should be neglected in his necessity . . consider that mercy looks not after merit , but after misery , and chiefly intends to relieve their poverty , not to look after their righteousnesse : non moribus damus , sed homini . chrys. we look not after the manners , but after the man : nor do we take compassion of him for his virtue , but for his misery . . if god should take the same course with us as we do with the poor , and examine our deserts before he would bestow his gifts , we should never have our requests granted , but hopelesly perish in our wants . . we should forbear these overstrict examinations of the poor , le●t hereby we do not so much comfort them by our gifts , as torment them by our harsh manner of giving . . consider that though the poor be unworthy to whom thou givest , yet god is worthy for whose sake thou givest , and if thou givest in obedience to his command , though it seeme to be cast away in respect of the party , yet not in respect of thee who givest ; for god will certainly reward thee . object . but i have a great charge , and many children , and therefore must prefer them before strangers ? answ. they that are miserable because they have wife , and children , would not be liberal if they had none : ne transferas culpam in insontes , saith basil , lay not the blame upon those that are innocent . besides , was not the gospel written for such as well as for those that have no children ? and are not both by it equally bound to works of mercy ? did they beg children of god for this end , that they might plead by them a priviledge from obeying gods commandment ? may they not justly fear that god for this cause will ease them of their burden by taking away their children ? we may provide for them a competency , and yet not deny to god of our abundance , and superfluity . when thou beginnest to number thy children , number them , and spare not , but forget not to reckon christ as one of the number : he hath given thee whatsoever thou hast , and will richly recompence thee . besides thou knowest not how thy children will prove ; it may be ungrateful , and will not thank thee for it : it may be wicked and prodigall , who will mispend it profusly : yea , it may be the wealth thou leavest them will be the occasion of their everlasting ruine . secondly , we must love our children wisely , and take care so to provide for them , as that their estates may be blessed , and durable , which is best effected by leaving them to gods blessing in a moderate estate , without which they may be oppressed by those that are more mighty , or defrauded by those that are more crafty , &c. but if god take charge of them , he is their best protector , so that none shall wrest their patrimony out of their hand , psalm . . thirdly , were we sure that the estates we leave them should prosper with them , yet we should not love our children better then our selves , nor prefer their wealth before our own souls , and their flourishing estate which is but momentany , and mutable , before our fruition of those joyes which are infinite and eternall . object . but trading is bad , and our burdens many , and we have not wherewithal to give almes . answ. first , use your hands : such as are able must labour , and take pains to relieve those that can do neither , eph. . . secondly , use your heads , cast about how the wants of others may be supplied . thirdly , do something by way of abatement : abridge your selves a little that you may be helpful to others , abate something from your backs , from your bellies , from your recreations , &c. object . but we must not only maintain nature , but our honour and credit in the world ? answ. it s true : yet we must abate from our superfluities . christ disrobed himself for a time , for our sakes , of his glory : and we for his sake must lay aside of our overplus : abate something from a dog , from a bird , from a beast , &c. quest. but what may move such as are able to be willing also to works of mercy ? answ. first , look to god , he is our friend , nay , our father . if a friend say to you , such a friend or kinsman of mine is in want , pray you do something for my sake , you will do it : how much more should you do it when god saith so to you . secondly , consider that christ comes to you in his flesh when poor christians come to you : he presents a pale face , a hungry belly , a naked body , will you not do something to support christ , and cloath christ , &c. in his members and servants . thirdly , christians that come to you for relief are your own flesh : and shall the head do nothing for the foot ? fourthly , consider your selves ; for hereby you shall place your wealth safely and secure it . fifthly , it s the best way to improve it : it s a sowing seed in a fruitful soile , corinth . . . it 's your gift , but its gods debt , and he will repay it , prov. . . object . but when shall i have it again ? answ. take gods word , he will pay fully , and certainly : he hath pawned his honour , and credit upon it that he will do it at first or last . put your childrens portions into gods hand , make him your executor : he never dies : he never breaks : he ever lives to provide for them . object . a man may give indeed till he give all away , and what then shall become of him and his ? answ. eccles. . . solomon answers there all objections and cavils ; some may say , what i give is cast away and lost : no , cast thy bread upon the waters , and thou shalt finde them again . but there are so many poor that there is no end of giving ? give a portion to seven , and also to eight : to this man a little , and to that a little : to every one something . but i know not what times may come , what i may be put to ? therefore give whilest thou hast something to give ; thou knowest not how little a while thou mayest en●oy , nor what thy self mayest come to want : thou mayest need mercy , therefore sowe mercy , that thou mayest reap the like . i pity them with all my soul , but i cannot relieve them . answ. solomon answers , if the clouds be full of rain , they will drop down water ; that is certain , it will impart it to the hungry and thirsty ground : so if we have mercy and charity in our hearts , there will be something in our hand too . object . but if i were well seated and accommodated , then i could spare something , but alas ! i live in a corner , out of the way , i have but little trading , and it s not with me as with many others , i cannot give ? answ. solomon answers , whether the tree stands north , or whether it stands south , in a more fruitful , or in a more barren place , yet it s the lords tree still , cadit domino , it falls to him , and it bears fruit to him , and so it will be with us too , if we be good trees , let us live in the north , or in the south , in a better , or in a worse habitation , we will yet yeeld some fruit . object . yea , this is true if we knew how it would be accepted : poore men are captious , and they will not take a little , and rich men will take exceptions , and say that i do it out of pride , and thereupon will tax me the higher , &c. ans. solomon again answers , he that observes the wind and rain , shall neither plow nor sowe : if a man will still be objecting , he shall never go on with any work or service whatsoever . object . yea , but i know not the parties to whom i give , there are many dissemblers that pretend to much want , when it is not so ? answ. solomon answers , neither doest thou know how the childe grows in the womb , yet thou must not starve the childe : we must do what is fit for us to do , and use our best wisdome , and then leave the rest to god , whose providence works for us ( as it were ) under the ground , as it doth for the childe . object . but i find by experience that i have been often cheated with fellows heretofore , and that discourages me now ? answ. solomon answers , sowe thy seed in the morning , and slack not thy hand in the evening , for thou knowest not which shall prosper , this , or that , or whether both shall be alike : therefore cast not perils , but venture it sometimes , thou knowest not but it may succeed very well : however , what thou doest with an upright heart , and usest thy best discretion in , god will accept and take it in good part : see dr. harris spittle sermon . quest. but doth god take notice of our works of c●rity ? answ. yea : first , he takes notice of the person that doth them , as of cornelius , acts . . secondly , of every act of mercy . thirdly , how much mercy every one sheweth . dorcas made many coates . fourthly , of the time when : obadiah in a hard time , hid the prophets and fed them , king. . . fifthly , with what heart and enlargement of affection we do them : as of those macedonians , cor. . . sixthly , yea , of the least degree of mercy : of a little cake , king. . . of a cup of cold water , mat. . . idem . quest. what may move us to be constant , and continue in our charity ? answ. first , in regard of our brethrens need ; they may long continue to be in want : he that hungers and thirsts , may hunger and thirst again , joh. . . others also may stand in need of our charity : for , mat. . . you have the poor always with you : we must not tie our selves to relieve one man once onely , nor one alone . secondly , in regard of our selves , for the reward is promised to such as continue in well-doing , rom. . . dr. gouge on heb. quest. what warrant had the widow of sarepta to relieve the prophet before she made provision for her self and her son ? answ. had she not known that it was the special will of god ; she should not have done it , to defraud her self and her sonne to relieve a stranger , contrary to the accustomed rule of piety , tim. . . therefore paul would have widows to be maintained by their own kindred . quest. is a man to prefer a stranger eminent in piety before his brother which is not so adorned with it ? answ. thou must rather nourish and relieve thy poor brother , then thy friend : for this office is coupled with nature and blood , according to which thou art more obliged , and neerer to thy brother then to thy friend : but if it be in thy power to advance the one to publick offices in church or state , thou must preferre thy virtuous friend before thy carnall brother . quest. if i see many strangers in want , and one good man also , whether should i relieve those many strangers , or that one good man ? answ. a good man is to be preferred before a a stranger , but many strangers before one known person : for the more common good is the better . balls power of godlin●sse . quest. why is giving to the poor a duty ? answ. first , because its such a duty as every poor man doth desire , and crave of another ; and hopes , and wishes that he may perform it to him , and blames him for unmercifulnesse if he neglect it ; and every rich man will acknowledge that if he should loose all , he would desire that others should shew mercy to him : therefore it s a manifest duty arising from that plain maxime , do as you would be done to . secondly , it tends to the refreshing of our brethrens bowels , and supplying their wants , and may keep them from perishing : and it pleased god so to order the world that some shall be poor , and others shall have abundance , that he may try the disposition of the later by the former , joh. . . thirdly , it will abound by many thansgivings unto god , &c. cor. . , . its makes heaven resound with thanks , and praises : yea if the poors tongues should be silent , yet their very loyns do blesse god for thee in their kinde : therefore it s our duty to do that which makes so much for gods honour . fourthly , it s undoubtedly a duty which must either justifie the truth of our religion , or condemne us as hollow hearted : now bounty to the poor is a note of soundnesse in religion , and on the contrary , he that gives not to the poor according to his means , though he pray never so often , hear never so many sermons , fast never so frequently , receive the sacrament never so constantly , read the scriptures never so daily : be he never so earnest a condemner of other mens faults , and of publick abuses , and let his shew of religion be never so abundant , yet he is but an hypocrite and dissembler , and the lord takes no delight in his services , isa. . . jam. . ult . luk. . , . mat. . . jam. . . prov. . . joh. . , , . jam. . . fifthly , covetousnesse is as thorns that choaks the word , and keeps a man from following the directions of god therein ; and so he loves his money more then god , more then his poor brother , more then the rewards of god , and more then heaven it self , and so he is an arrand hypocrite . quest. but what shall we be better for our bounty to the poore ? answ. it s the best way to prevent poverty , luk. . . cor. . . prov. . , . and that for these reasons . . because god is the great lord and master of his family in heaven and earth , and riches come not by chance , or mens industry , or the love of their friends , &c. but by the appointment of god , who makes rich , and makes poor ; wherefore all men are but his servants and stewards , to whom he commits more or lesse as best pleaseth him : hence it follows , that it must needs conduce much to the continuation and encrease of a mans wealth , that he be found a good steward of the things committed to him by his master . now to communicate of our substance to the poor with a large heart and hand , is to do the office of a good steward , pet. . , . and such shall not be put out of their office , but as he hath been faithful in a little , he shall be made ruler over much . secondly , solomon tells us , prov. . . the blessing of the lord makes rich , &c. and gives a comfortable encrease of our estates : without which men are but like horses , that carry a great burden of gold and silver through the world , and are not masters but slaves to their riches . now such comfortable wealth doth not spring from mans wit or paines , but from the blessing of god , without which the watchman watcheth in vain , the builder buildeth in vain , the husbandman plowes in vaine , the merchant trafficks in vaine , &c. either no encrease will come , or none but a vexing , and cumbersome encrease : but the lord hath expresly promised his blessing to those that open their hands to their poor brethren , deut. . . and certainly god will never be found a promise-breaker . thirdly , it s a lending to the almighty , and therefore will surely procure abundance , for god will never prove a bankrupt , he will never borrow without a resolution to pay , nor without actual repayment , and that in the fittest time and manner , prov. . . there is the bill of gods hand , wherein he both acknowledgeth the debt , and promises payment , q. d. be it known unto all men by this present promise , that i the lord god of heaven and earth , do owe and acknowledge my selfe to be indebted to every merciful liberal man all those summes of money which he hath , or shall bestow in relieving the distressed , to be paid back unto him , whensoever he shall demand it , ( for where no day is set , the borrower is bound to payment upon demand ) and to this payment well and truly to be made , i binde my self firmly by this present promise , sent , sealed and delivered by solomon my known secretary ; so that unlesse we will proclaim the lord an insufficient or dishonest debtor , we see that giving to the poor is the best way to save and encrease our wealth , his word being far surer then checquer . . it will cause many prayers to god for us , that must needs cause him to give us all good things in abundance , and so deliver us from penury . prayers made to god by his servants , upon due ground cannot be in vain , cor. ▪ . or if any should be so unthankful as not to pray for such , yet surely the houshold of faith will , to whom we ought most to abound in bounty . quest. but what means may we use to enable us to works of mercy ? answ. that a man may give , he must have money , and an heart , and a will , and a gift too : for he that hath nothing , cannot give , though he would , he that wants a heart , cannot give because he will not : both therefore are requisite , and for the getting of both we must use these means . first , we must seriously consider of these many precepts , promises and threats , which are in the book of god , concerning this duty , pressing them upon our selves , and saying , doth not the same god , which saith , hear the word , say also , give to the poor ? and if conscience binde me to the one , doth it not binde me to the other also ? if i should keep all the other commandments , and break one , shall i not be found a transgressor of all , will it any thing avail me , that i seem to be religious , if i be not merciful . secondly , to this adde prayer , beseeching god to give you this so worthy a grace , by which you shall be made so like himself , that you may know your selves to be his children , john . . and john . . and hereby we know that we love the brethren , if our hands and hearts are open to them , for love is bountiful . thirdly , thou must begin to give , that thou mayest get an habit of giving , and presse thy self to be much in doing good works , till thou hast made it easie , and delightful to thee : yea , thou shalt hereby finde as great a promptnesse to it , as thou foundest a backwardnesse before : and that you may get something to give , you must observe these rules . . you must be diligent in your callings , for the diligent hand maketh rich , and so provide matter for bounty , eph. . . and this is one end that we must propound to our selves in the works of our calling , not onely that we may supply our own wants , but may have wherewithal to relieve others . . we must use thrift , which is a due saving from sinful and needlesse expences ; and indeed hereby we might be enabled to do much , if we would cut off our superfluities . object . but from what must we save ? answ. from riot , luxury , drunkennesse , gaming , and sinful expences by which men serve the devil , and the flesh : from needlesse journies , and contentious suits in law : from excesse in works of kindnesse , in attire , feasting , housholdstuff , &c. and truly we should be willing to deny our selves in that which is much more then enough , to minister to them that have lesse then enough . . we must lay up in store for mercy , we must have a poors mans box in our house ; as david , when he intended to build a house for god , he provided all things aforehand in abundance , so must we for works of mercy , cor. . . when thus it lies by us we will give it with a free heart . quest. how much must we lay aside ? answ. be sure to do it in convenient abundance , rather with the more then with the lesse : and truly most men may spare their tenths of their comings in for pious uses , so we shall be rich in good works . try this a while , and if thou findest gods blessing so liberal that thou canst well spare it , give it still : if not , give according as thou art prospered . object . i give as much as my neighbours which have as good an estate as i ? answ. not mens examples , but the scripture must be our rule : god bids us to give after our ability , not after our neighbours nigardlinesse : again , how knowest thou that thou givest as much as another of thy estate ? dost thou know all that he gives ? or what his estate is ? ob●ect . but i do not know that my neighbour is so poor ? answ. first , you cannot meek god with pretending ignorance , prov. . . secondly , why do you not inform your selves by enquiring , and seeking to know ; why are you so inquisitive in enquiring after all other things , and so carelesse in this ? to be ignorant then is your fault , and one fault cannot excuse another . object . but i have little enough for my self and family ? answ. first , he that hath two coats may think that he hath little enough , and yet he is commanded to part with one . secondly , probably its self-love that makes thee think that thou hast little enough : canst thou think so short a pittance as thy brother hath enough for him , and all thy abundance little enough for thee ? obj. but i must provide for my family , and therefore cannot give ? answ. if this were a good argument then none should give , but the same god that bids thee to provide for thy family , bids thee give too , therefore thou must do both , and not strive so to overdo for the one , as to neglect the other . provide moderately for thy own , and thou shalt have sufficient for the poor too . object . but i have not wherewithall to be still giving , i cannot spare it ? answ. hast thou for fine cloaths , for fine fare , &c. and hast thou not for works of mercy ; suppose thy hat should be lost , hast thou not wherewith to buy another ? yes , why then wherefore hast thou not wherewith to relieve a poor man ? object . but if i should lose againe and againe , i should have nothing at length ? answ. it may be so , but thou mayst give so moderately that thou mayst have still something to give . object . i give enough according to my estate , why then do you presse me to give more ? answ. if this were true , it were a good answer : but in most i prove it to be false , for compare thy expences for mercy with those for superfluities , in entertainments , in cloaths , &c. they are far inferiour , those of mercy are nothing in comparison of the other : whereas god bids , feast the poor , and not the rich , i. e. rather then the rich , therefore its evident that thou doest not enough for mercy . object . yea , ●ut my place requires ? answ. and doth not thy place require that thou shouldst be rich in mercy as well as in cloaths , and other things ? know therefore that till thou art as abundant in works of mercy as in other things , god doth not account that thou hast done enough . object . but the poor are unthankful it ? answ. first , all are not so ; therefore give to them that are thankfull . secondly , one mans fault must not dispense with another mans duty : thou art unthankful to god ; yet he gives , so must thou . thirdly , take heed that thou dost not causelesly accuse them for unthankfulness , which thou must prove . object . but they are idle , and bring poverty upon themselves by their idlenesse , and wastfulness ? answ. first , hast thou before admonished them of it ? if not , here is a fault unseasonably to mention their evills to excuse thy selfe from doing a dutie . secondly , if thou canst not prove this , thou art a slanderer as well as a niggard , and that is a double fault . object . but they are such as have wronged me ? answ. choose to give to such , for so thou shalt shew more charity , and have a greater reward : we are commanded to feed our hungry enemy , and have a special blessing promised for it : and this is to imitate god , who loved us when we were enemies . nbject . but if i be still giving , i shall give all away ? answ. use thy discretion in giving as in other things , and thou needest not do it . a man may be very bountiful , and yet reserve enough for other good uses , cor. . . object . if i give so much away , i shall never be rich ? answ. this is an excuse worse then the fault ; for it chargeth god with flat falshood : god saith , give , and thou shalt not want : thou sayest i shall want if i give ; he saith , he that gives shall be blessed : thou sayest , he shall not : god saith , he that watereth shall be made fat : thou sayest , he shall be made lean : he saith , he will repay it : thou sayest , he will not repay it . doth not this impute falshood to god ? besides , this objection arises from an abominable principle : thus , what i cannot be rich if i do , that i will not do : as if gods commands must not be obeyed if they keep us from riches : god saith , be not hasty to be rich : and he i● not worthy of me that will not lose all for my sake : what hurt is it if thou beest not rich ? thou mayest be saved without riches , but if we do not our duty , we cannot be saved . again , if thou beest not rich in this world , thou shalt be rich in good works , and that 's the best riches . object . why should i give that to another which i have got by my hard labour ? answ. not thy labour , but gods blessing hath given thee this abundance , and because he that blesses thee bids thee give , therefore thou shouldst give . quest. what may further move us to be charitable ? answ. first , god gives us all things richly to enjoy , therefore we should imitate our father , and be bountiful like him . secondly , thou art a steward , and therefore must bestow thy masters wealth as he commands thee : thou mayest need , and in thy need wouldst be relieved , and its reason that thou shouldst do to others , as thou wouldst they should do to thee . thirdly , they to whom thou givest are thy brethren , tied to thee by many bonds , they have the same father , faith , baptisme , &c. and is not this reason enough to move thee to give them ? fourthly , thy wealth is uncertain and fickle , therefore do good with it whilest thou hast it : for when it s gone , nothing will comfort thee but the remembrance of the good thou didst with it ; as in ●obs case . fifthly , it doth good to the soul for the present , assuring it of our uprightnesse , so can no other expending : it doth good to our name , making it like a precious ointment : to our religion , adorning it : to our estate , for like a plentiful sowing , it brings in a plentiful harvest , it secures ▪ from want , which no riches can do . to our posterity , who shall enjoy the blessing : and all these in the greatest quantity : for no other giving hath half so many promises , and our good shall be according to gods promises . it doth good for the longest continuance , for it doth good after death : yea , at the resurrection , for then shall these gifts be remembred , praised , and rewarded . it doth good with most ease : here needs no toiling , nor sweating as in other things : for god will bring the fruit to our hand by a secret blessing , and if we will live by faith , here is no hazard at all : he that hath gods word cannot lose his reward . whatlies poor mans advocate . sixthly , consider that christ , though he was rich , yet for our sakes he became poor , that through his poverty we might be rich , cor. . . yea , he became so poor , that whereas the foxes have holes , and the birds of the aire have nests , yet he had not whereon to lay his head , mat. . . and this he did , that through his poverty , and pouring out his hearts blood , he might crown us with the inestimable riches of heavenly glory , and that for ever and ever : and shall not we worms and wretches , most unworthy of the least bit of bread we put into our mouths , part with our superfluities to relieve the fainting soul of him for whom christ died , and which he takes as done to himself , mat. . . were it but a cup of cold water only , mat. . . seventhly , remember that the last , and everlasting doom at that great , and dreadful day must passe upon us according to our carriage in this kinde : then shall there a severe , and sincere search be made after works as signs , and evidences of faith in the heart , or of unbelief and rottennesse there , matth. . , &c. of spiritual almes . quest. what are spiritual almes ? answ. such as flow from the fountain of truest mercy , and compassion , and are of greatest consequence , tending to relieve , repair , and refresh the poverty , wants , and miseries of the soul , and it consists in these particulars . . in instructing the ignorant , prov. . . and . . . in giving counsel to them that need , and seek it , exod. . . ruth . , &c. . in reducing the erroneous , exod. . . . in endeavouring the conversion of others , psal. . . luk. . . . in exhorting one another , heb. . . . in reproving such as offend , lev. . . . in admonishing such as are out of order , thes. . . . in considering one another to provoke unto love , and good works , heb. . . . in comforting the heavy and afflicted heart , thes. . . . in forgiving from the heart our brethren their trespasses , mat. . . . in chastening delinquents , prov. . . . in raising such as are falne through infirmity , with the spirit of meekness , gal. . . . in mutual encouragements against the cruelty , and confusion of the times , and in the way to heaven , mal. . . . in supporting , and mercifully making much of weak christians , thes. . . . in using patience towards all men , thes. . . . in praying one for another , jam. . . boltons general directions , &c. quest. what is christs meaning when he saith , lend looking for nothing again , luke ▪ . answ. for answer hereunto let us consider , first , what we may look for again . secondly , what we may not look for again . thirdly , what is christs sence . first , we may look for again . . what justly answers to the thing lent . hence elisha , kings . . chargeth the widow to pay her debts . . in case the borrower can pay , and will not , and there be no other remedy , we may have recourse to the law for our relief : for the law is good being used lawfully , and the sword of the magistrate is to defend the oppressed , rom. . . . the like courtesies in time of need : for it s but equal that we should support one another in love . . love and thankfulnesse . this paul paid cheerfully to aquila , and priscilla , rom. . . to whom i give thanks : these things we may look for , yet we must not lend for these things sake , for then we are self-seekers . secondly , we may not look for again : the like good turn to be done to us for lending sake , as lending , because its a free act : nor any gain for lending , wishing that what we lend may come home with advantage : because this overthrows the nature of lending , which ought to be free ; and it takes away the equity of lending , which is onely that the lender be no loser , exod. . , . thirdly , this appears to be christs sense in the word nothing ; because herein he doth onely oppose the pharisees , who used to lend only to those that were able and willing to benefit them again , and from whom they looked for the like , luke . , , . quest. what are the reasons why we must so lend ? answ. first , because of the command of god for it . secondly , the promise of christ , your reward shall be great in heaven , luke . , . thirdly , it s a sign of our sonship : ye shall be the children of the highest . fourthly , the example of god , he is kind to the unthankful . fifthly , it differences us from ungodly men : sinners lend to sinners to receive as much again . quest. what are the reasons why it s a blesseder thing to give then to receive ? answ. first , because he that gives feels not the poor receivers troubles , and tentations : he need not say , what shall i eat , what shall i drink , &c. mat. . . secondly , he most resembles god and heaven which spend , and are spent by perpetual blessings and influence . thirdly , he is in this an actor , and doer in the providence of god : whereas the receiver is a sufferer : and the more active we are , the more god-like we are , who is a pure act . quest. what is it to be a giver ? answ. a giver is such an one as freely makes that which is his to become another mans . quod meum est , tuum efficere nullo vire cogente . quest. what is it to be a receiver ? answ. he is a receiver that accepts as his own that which is given him from a right owner : either out of bounty , as when solomon received gifts from the queen of sheba ; or out of misery , as when the poor receive from the rich . mr. abbots christian family , &c. chap. xxvii . questions , and cases of conscience about chastity . quest. how many sorts of persons may be said to be chast ? answ. first , such as are borne with some natural impediment : this is natural chastity . secondly , such as are gelded , or made chaste by men . this is artificial chastity . thirdly , such as are fitted by god for the gift of continency : this is christian chastity : all mentioned by christ , mat. . . quest. what are the things that hurt and hinder chastity ? answ. they are of two sorts , either inward or outward . quest. what are the inward things ? answ. filthy imaginations , unchast thoughts , and inward lusts , and motions of the heart to uncleannesse , whereunto the heart gives consent : or purposes of the heart to any act of uncleannesse , matth. . . col. . . quest. when are these inwards lusts most vile ? answ. when they are so violent and strong that they continually boile , and burn within us , giving us no rest , but continually provoking to some filthy act of uncleannesse , cor. . . col. . . hos. . . quest. what are the outward things that hurt or hinder chastity ? answ. they are either such things as precede the act of uncleannesse : or the act of uncleannesse it self . quest. what are they that go before it ? answ. either such things as more remotely provoke lust , or things neerer to it . quest. what are the remoter provocations to it ? answ. first , gluttony , or excesse in eating and pampering the belly with meats ; or when we use curious and dainty meats deliciously and unseasonably , especially such as have greatest force to provoke lust , purposely to encrease it in us , jer. . . ezek. . . rom. . . hos. . . secondly , drunkennesse , and immoderate drinking , using wine , and strong drink unseasonably , and wantonly , principally to stir up lust , isa. . . rom. . . eph. . . thirdly , lustful dreames proceeding from surfeiting , drunkennesse , causing nocturnall pollutions : mentioned , deut. . . fourthly , idlenesse , when we spend our time in immoderate sleeping , ease , and doing nothing , but following sensual delights , sam. . , . ezek. . . tim. . . quest. what are the neerer provocations unto lust ? answ. first , light , vain , and immodest setting out of the body , o● carriage of it , as by gayrish , wanton , and new fangled attire ▪ curling , frizling , and powdering the haire : painting , and spotting the face : laying out naked breasts : mincing with the feet , ezek. . . prov. . . tim. . . pet. . . cor. . . king. . . jer. . . isa. . , &c. zeph. . . quest. may not such as have some deformity in the body labour to cover it ? answ. yea : so as they set not a new form upon the body : for dissembling is as unlawful in deed as in word . secondly , keeping company with wanton and unclean persons ; frequenting of lewd houses , especially at unseasonable times , gen. . . psal. . . prov. . . and . , , &c. eph. . , . thirdly , immodest and filthy speaking , or singing unclean songs , eph. . . and . , . col. . . fourthly , reading unchast and filthy books , fitter to be burnt , as those were , acts . . fifthly , idle , and curious looking of men upon women , or women upon men , gen. . . and . . and . , . sixthly , looking upon lascivious and filthy pictures , or unseemly behaviour used in stage-plays , &c. numb . . . , . ezek. . . eph. . , . seventhly , mixt dancing of men and women together , wherein light and immodest behaviour is used , exod. . . job . , . mark . , . eighthly , wearing of apparel not fit for the sex that they may the more easily commit filthinesse , deut. . . job . . gen. . . ninthly , wanton kissing , and unchast dalliance , gen. . . prov. . . deut. . , . tenthly , moving , entising , and perswading to the act of uncleannesse , as gen. . , . prov. . , &c. elton on the commandments . quest. what means are we to use for the preserving of our chastity ? answ. first , a constant and conscionable performance of private religious exercises , as reading , praying , meditating , &c. will so purifie the heart , and sweeten the soul with divine comforts , and mortifie the flesh , and confirme the spirit of grace , and beat down tentations , by meanes whereof a christian shall be conquerour over them . secondly , painfulnesse in ones calling will divert the mind from all inflaming fancies , and find the soul , and body so much imploiment in things of a lawful , and useful nature that there will be no leasure for wicked and unlawful conceits : otia si tollas , &c. thirdly , temperance in diet is a great furtherance to the chastity of the body , as withdrawing the fuel puts out the fire . fulnesse of bread will make a man an unclean sodomite , ezek. . . beat down thy body by abstinence , cor. . . fourthly , to prevent uncleanness we must shun the corner of the harlots house , and resolutely avoid the society of such as may entice us to wickednesse : we must pull out the right eye , mat. . . for prov. . . dalliance will breed whoredom . fly fornication , cor. . . as joseph did , gen. . , . fifthly , if these prevaile not , we must have recourse to marriage , and to the due , and lawful enjoyment of it , cor. . . whatelies brid-bush . sixthly , because from the heart issue adulteries , we must get a pure heart , making the inside first clean , and let thy soul become the spouse of christ to love and cleave to him . seventhly , preserve in thy soul the fear of god , eccl. . . he that is good before ●od shall be preserved , prov. . , . if knowledge enter into thy soul thou shalt avoid her snares : consider gods presence who sees thee . eighthly , hearty love betwixt married persons is a great preserver of chastity , prov. . , . ninthly , use all good means appointed by god for the preservation of thy chastity : as , . resist lustful thoughts at first , busying thy minde in holy thoughts , prov. . , . . consider thy calling to , and profession of christianity , by both which thou art called to holinesse . . remember that the pleasure of sin is short , but the gnawing of a guilty conscience will continue to eternity . . apply the word , which is the sword of the spirit , especially such places of it as tend directly to the cutting down of this sin . . fly to god by prayer , and if thou beest strongly assaulted , complain to him , as a woman tells her husband to be rid of a temp●e● . . if these prevail not , see whether thou hast not been guilty of uncleannesse before marria●e , if so , thou must truly repent of it , for marriage without repentance abates not the power of lust , and therefore thou must with many prayers and tears beg pardon ; thou must ( as it were ) wash thy selfe in the tears of true repentance , cor. . , . . get sound knowledge in the wo●d of god , which is an excellent preservative against it , prov. . , , , , , , . psal. . . joh. . . . remember thy creator in the days of thy youth , eccl. . . consider that god did not make thee to wallow in the mire of these swinish pollutions . meditate also of thy own mortality , that the thoughts of thy death may be the death of thy lusts , p●t . . . . walk in love : when paul charges the ephesians to avoid fornication , he seriously adviseth them to walk in love , eph. . , . as knowing that the exercise of true christian love , breeds such desires of holinesse , as mightily fence the heart against all base lusts whatsoever . . avoid too great estimation of earthly things , which breeds lust , tim. . . . take heed of contemplative wickednesse , cast not about how to fulfill the lusts of the flesh , rom. . . mr. byfield on col. . beg chastity of god by prayer , seeing its his gift alone , matth. . . cor. . . . fly the society of filthy and effeminat persons ; cor. . , , . eph. . . prov. . . and keep company with such as are sober and chast . consider also these texts of scripture , ezek. . . sam. . . pet. . . thes. . . tim. . . and . , . tit. . . quest. what is chastity ? answ. chastity is a part of temperance , whereby we keep our bodies , and souls pure , and undefiled temples of the holy ghost , and members of jesus christ , and this is to be observed through our whole life , whether we be in a single or married estate . see more in matrimonial chastity . chap. xxviii . questions , and cases of conscience about children . quest. what is the best course that parents can take to have comfort in their children ? answ. the best way to have gracious children is to begin at religion , planting it in them as their tender years will bear , training them up in the knowledge , and information of the lord , dropping into them by little and little the seeds of holinesse , providing , if it be possible , that they may suck in holinesse with their mothers milk . quest. what may move parents hereunto ? answ. first , they should consider that they have been the cause of their childrens evil , and holp them into sinne , begetting them in their own image , and so have brought much misery upon them , and therefore they have need also to endeavour to bring them out of it . secondly , this is a good ground of all other nurture : for though they bring them up in learning , or to trades , if they bring them not up also in the feare of god , they leave them to the curse of god , and by gods just judgement they prove a heart-breaking to their parents : when they should have the greatest comfort in them : whereas , prov. . . my sonne , if thy heart be wise i shall rejoyce . thirdly , god takes notice how parents performe this duty , and accordingly blesses or curses both them and their children : as we see in the examples of abraham , genes . . , , . and the contrary in eli , sam. . . fourthly , it s a means for continuing and propagating the gospel , and true religion , when having trained up our children in the feare of god , we leave them to serve god when we are gone . quest. wherein especially doth this duty consist , and how may we performe it ? answ. first , in acquainting them with the grounds of religion by private catechising them . secondly , by bringing them to the publick assemblies so soone as they are able to sit there reverently , or fruitfully ; this is to teach them in the trade of their way , prov. . . object . but alas , what should we trouble children with such things as these ? answ. first , though it may seem fruitlesse for the present , yet they will remember it when they are old , prov. . . secondly , by this means thou mayest displace , at least restrain natural folly which is bound up in their hearts , if thou doest no more . thirdly , godly parents have done it , and are commended for it : hannah brought her sonne to eli to be instructed so soone as he was weaned , sam. . . solomon was a tender childe when his father taught him , prov. . . timothy was acquainted with the scriptures of a childe , tim. . . and the excellent fruits of this timely instruction appeared in them all . tailor on titus . quest. how must children manifest their reverence to their parents ? answ. first , by their words , and that divers wayes . . giving them reverend and honourable titles : of all which , father and mothe● are fittest . object . but this title of father is so proper to god that we are to call none on earth father ? mat. . . answ. this is not simply to be taken of the title it self , but of the mind of him that gives or affects it . if it be given , or affected to obscu● gods fathertherhood , or to make a man a father of himself , without dependance upon god or reference to him , who is properly the father of all , it s an impious and sacrilegious title , but otherwise its lawful and warrantable , as appeares by these texts , sam. . . king. . . judg. . . king. . . cor. . . tim. . . gen. . . and . . . they must shew their reverence to their parents by using few words in their presence , and those not without just occasion , gen. . . and . . . by meek and humble speeches , sam. . . and . . . by taking a fit opportunity to speak : as when their parents are not seriously busie , or in company , or in passion , sam. . . contrary , sam. . . . by giving a present , and pleasing answer when their parents speak to them , as sam. . , , . mat. . . quest. how else must they shew their reverence to their parents ? answ. secondly , by their carriage towards their parents , which consists in these particulars . . if the childe know that his parent is coming , he should haste to meet him ; so , gen. . . king. . . . do such childlike obeisance as becomes their age and sex : as uncovering the head , bending the knee , bowing the body , standing up , &c. so , gen. . . king. . . . their countenance and gesture must be sober , and modest in their parents presence . . they must give the place , and upper hand to their parents . quest. but what if the child be more wealthy and honourable then the parent ? answ. no honour is comparable to the dignity of fatherhood : indeed a child by reason of some honour , and office may in publick be forced to take place of a parent , but they must not do it in private . . according to the custom of the time , and place they must ask them blessing . so , gen. . . and . , &c. object . these had the spirit of prophesie , whereby they could foreshew what should come to passe afterward , which made their children come to them ? answ. first , their blessings were more then predictions : for they were also assurances that god would perform those blessings to their children : for they were both prophets , and fathers : as prophets they foretold things : as fathers the obtained the blessings pronounced , and an assurance thereof to their children , and that by faith and prayer . secondly , though parents cannot with such an extraordinary spirit assure to their children any distinct particular blessing , yet the faithful prayer of parents is a special and ordinary means to obtain the blessing on their children ; gods promise extending to the faithful , and their seed , gen. . . acts . . prov. . . object . if parents be wicked their prayers are an abomination , what blessing then can children look for from wicked parents ? answ. though god hear not wicked parents in love and goodnesse to themselves ; yet for the good of their children he doth and will hear them , and that the rather to maintain a reverend respect of parents in the hearts of their children : for asking a blessing is an acknowledgement of superiority , and authority , according to that of the apostle , heb. . . the lesse is blessed of the greater . and as for the gesture of kneeling its answerable to the gesture used by jos●ph , gen. . . who bowed himself with his face to the earth . object . but kneeling is a gesture proper to gods worship . answ. it is not so proper , but it may be used in civil cases , else christ would have reproved the young man for kneeling before him , as well as for calling him good ; for he conceived christ to be but a meer man , and the worship he did was but civil . it s not simply the gesture , but the occasion of it , the minde of him that performs it , and the ends which he performs it for , that makes it either divine , or civil . cornelius fell down before peter , and was blamed , because his manner of worshipping was divine : the jaylor fell down before paul and silas , and was not blamed , because his manner of worshipping was meerly civil . some disallow not childrens asking their parents blessing , but think it meet only for children whilst young , not considering of what years , and state joseph was when he performed it . others think it not unlawful , but carelesly neglect it , little considering the benefit of a parents blessing : esau shall rise up in judgement against them , gen. . . heb. . . quest. what is another duty of children to their parents ? answ. obedience , which is the surest note of the honour a child gives to his parent : hence , eph. . . col. . . without which , external reverence is a meer mockage ; as , mat. . . obedience is a duty so proper , that the apostle applies it to christ as a proper attribut , pet. . . as obedient children , &c. see christs example , luk. . . solomon calls the neglect of it , a despising of a parent , prov. . . quest. wherein consists this obedience ? answ. first , in forbearing to do things without their parents consent , which is a duty they are most bound to whilst they are under their parents government , during which time , parents consent is not only meet but necessary , numb . . . and that for these reasons . . children are as the goods of their parents , wholly in their power to be ordered , and disposed by them . hence satan having all that job had put into his hands , took liberty over his children as well as his goods and cattel , job . , . . children , whilest under their government , even the eldest that are heires , differ nothing from servants , gal. . . . by gods law , parents had power to sell their children , exod. . . . parents had power to disannul such things as children had done , num. . . now this subjection of theirs consisteth principally in five things . quest. what is the first ? answ. first , they must have their parents consent in making choise of their calling : jacob was sent by his parents to laban , gen. . . david was appointed by his father to keep sheep , sam. . , . when saul would have david to wait on him , he sent to j●sse , sam. . . so jerem. . . jonadabs sons were rewarded fo● their obedience in this kind . secondly , in their marriages : for , . god himself hath given us a pattern , by bringing the woman to the man , gen. . . shewing that he who gave a being to the woman , had a right to dispose of her in marriage , which right now parents have in gods room . . we have gods expresse rule for it , deut. . . cor. . , . the parent had also power in giving , or not giving her that was defloured , exod. . . . we have the examples of gods saints for it ; as of isaac , gen. . . jacob , gen. . . he also asked his daughter of laban , gen. . , &c. sampson , judges . . . we have the judgement of the ancient fathers , who constantly taught this doctrine . . the very heathen acknowledged the equity hereof , gen. . , &c. and . . yea , and all laws confirm it . quest. why must parents consent be had in marrying their children ? answ. first , because by marriage they are put from their parents , g●n . . . therefore it s but equal that it should be with their consent . secondly , the parents power by marrying the childe is put over to the husband , or wife : and shall this power be taken away without their consent ? thirdly , children for the most part are rash and heady , and would undo themselves , whereas parents love their children , and have more experience , and discretion in choosing for them . q. but what if their parents urge their children to marry such as they cannot love ? answ. if they have no just exceptions against the party , they must labour to the uttermost to bring their affections to the bent of their parents will : but if notwithstanding all the means they can use , they cannot get affections , they may in a reverend manner intreat their parents not to presse them to it . quest. vvhat if parents be negligent in due time to provide their children fit matches , may not they provide for themselves ? answ. in such a case a childe , knowing where a fit match may be had , may make it known to his parents , as sampson did , judg. . . craving his consent and help therein : and if his parent will not hear , he may use the meditation of friends , and if the parent be still wilful , he may have recourse to the magistrate , who is in gods stead , and the father of his countrey , and what the magistrate doth , it s as good a warrant as if the parent did it . the like may be done , if the parent be an idolater , atheist , or heretick , and will not yeeld that his childe shall marry to any but such as are of his own profession , or disposition . object . though jacob married one wife by his parents consent , yet not the other ? answ. jacob had a general consent from his parents to take a wife of the daughters of laban , therefore if it had been lawful for him to have two wives , he had not done it without their consent . object . servants may marry without their masters consent , why not children without their parents ? a. . it s not lawful for servants so to do , while the date of their covenant lasteth . secondly , parents have greater power over their children , then masters over their servants : the latter being only by mutual covenant , and the servants voluntary subjection : but the former is by the bond of nature . object . children marry for themselves , not for their parents , why then should their consent be so stood on ? ans. first , though they marry not for their parents , yet from their parents , being by marriage freed from their power . secondly , children are not their own , but are the inheritance of the lord , psal. . and god hath given them to their parents as an inheritance , therefore a child may no more alienate himself from his parents , then other of his goods . thirdly , children may not alienate any of their parents goods without their consent , gen. . . gal. . . and that . because parents may hereby know what they have , and what they have not , and acco●dingly order their expences , which they could not do if children might purloin , and take of their goods at their pleasure . . it s a means to restrain the lavish humour of children , that so their parents may be the better enabled to lay up for them , cor. . . fourthly , children must be ordered by their parents for their apparel . israel made joseph a coat , gen. . . fifthly , children must forbear to binde themselves to do any thing against their parents consent , they may not make a vow without their consent , numb . . . quest. wherein consists the active obedience of children to their parents ? answ. in yeelding themselves pliable to their parents will , and that especially in four things . first , in being ready to their uttermost ability to perform all their lawful commands , eph. . . as for example . . they must come at their call , gen. . . sam , . , &c. and . . . they must go on their errands , though farre , and troublesom , gen. . . and . . and . , . sam. . , . . they must attend upon their parents when commanded , gen ▪ . . . they must faithfully perform what businesse is injoyned them , gen. . . jer. . . sam. . , . secondly , in obeying the wholsom instructions which their parents give them , prov. . , . and . , . exod. . . for , . parents are commanded to instruct them . . great wisdom may be attained hereby , prov. . . and . . and . . . much joy is brought to parents by it , prov. . . and . . contrary , gen. . . sam. . . gen. . . thirdly , in submitting to their parents reproofs ; and amending what is justly reproved , gen. . . sam. . , &c. quest. what if the parent mistake in the matter reproved , may not the child make answer ? answ. yea , but he must do it mildly , reverently , and seasonably . object . christ took up his mother roundly , for reproving him unjustly ? luke . . answ. christ , as god-man , was greater then his mother , and so with authority blamed her for her unjust reproof : this she knew , and therefore was silent . fourthly in submitting to their parents correction , and amending what they ate justly corrected for , heb. . . prov. . . quest. what is the extent of childrens obedience to their parents ? answ. in all things , col. . . to wit , in the lord , eph. . . for which end , . they must labour to bring their judgement and will to the bent of their parents , to think that meet for them to do , which their parents would have them do , gen. . , . . though in their judgments they cannot think it fittest , yet if pressed to it , they must submit , gen. . &c. quest. may not a child yeelding better reason then his parent , refuse to do what be judges unmeet , at l●st till he be better informed ? answ. he may render his reason with reverence , and humility , and desire his parents not to urge it upon him , gen. . , . yet in indifferent things , if parents will not be satisfied , but will be obeyed , children must yeeld . for , . in such things the command of a parent is a warrant for the child , so that a parent may sin in commanding that , wherein a child may obey without sin . . children hereby manifest their high esteeme of their parents , how willing they are to please them . . it s a great means to preserve peace , and love betwixt parents and children . quest. what is further required from children to their parents ? answ. to repay , and recompence what they can , their parents care , cost , and kindnesse towa●ds them , and that in the way of thankfulnesse , tim. . . quest. what rule is to be observed herein ? answ. children must relieve their parents according to their necessitie which may be through , . natural infirmities : or , . casual extremities : concerning the first , the rule is . children must bear with their parents infirmities , not the lesse reverendly esteeming their place , or person ; nor performing the lesse duty to them by reason of the same , remembring that themselves in their younger and weaker years were subject to many infirmities : as , gen. , . it was a great infirmity in isa●c to prefer profane esau before godly jacob , especially against an expresse word of god : yet jacob reverenced him not the lesse , gen. . . so gen. . . sam. . . luke . . contrary , prov. . . . children must cover their parents infirmities , both by passing them by , and concealing them from others as much as they can . for , pet. . . love covers a multitude of sins . so , gen. . . contrary , gen. . . sam. . . concerning the second , the rules are . children must bear with their parents , and not the lesse reverently esteem them , nor perform the lesse duty , because of them , being crosses which by gods providence are laid upon man , whether upon his body , as blindnesse , lamenesse , sicknesse , &c. or on his person , as captivity , banishment , imprisonment , &c. or on his estate , as poverty , want , &c. so gen. . . ruth . , . hence , lev. . . . children must afford relief and succour to their parents as they need the same . so , gen. . . and . . and . . and . . ruth . . sam. . , . john . . tim. . . contrary , mark . , . whereunto are such as first deny relief to their parents , john . . secondly , that bring their parents into extremity by their lavish spending , or drawing them to be their sureties ; or bringing them into danger by their mischievous practises , gen. . . thirdly , that strike their parents , exod. . . fourthly , that murder them , tim. . . . children must bear with the inward infirmities of their parents , as weaknesse of judgement , slipperinesse of memory , violence of passion , &c. . with their outward infirmities which arise from instant tentation : such were those , gen. . . and . . sam. . . and . . gen. . . and . . and . , . quest. what duties do children owe to their parents after death ? answ. first , to inter their bodies with such decency , and honour as may be answerable to the place , and reputation wherein they lived , gen. . . and . . and . . for , . it s a testimony of their great love , and respect to them . . it s a blessing promised by god to his saints , kings . . kings . . the contrary is threatned as a curse , jer. . . kings . , . psalme . . . it s a great deformity for a corps to lie above ground , therefore children who are most bound to cover their parents deformity , are in this respect bound to bury them . secondly , children must have respect to the credit of their deceased parents , and that especially in three things . . in paying their just debts so far as they can , when their goods , or lands come to their hands , psal. . . . in suppressing evil reports of their parents as much as they can . for , matth. . . . in imitating their parents good example . so , kings . . king. . . kings . . quest. after what manner must children perform all these duties to their parents ? answ. first , for conscience-sake , rom. . ▪ 〈◊〉 . . . pet. . . secondly , in sincerity , col. . . thirdly , cheerfully , and with a ready mind , cor. . . fourthly , reverendly , as to them that bear the image of god. fifthly , so , as yet not to sin against god : it must be in the fear of god. sixthly , constantly , or else they loose their reward . quest. must equal respect be shewed to both parents ? answ. yea , the law mentions both father and mother . so , gen. . . and solomon . . because both parents under god are alike means of their childrens being . . the care , and pains of both is very great . object . the wife is subject to the husband : therefore ought a child to prefer his father before his mother ? answ. though there be a difference betwixt them in relation of one to another , yet in relation to their children , they are both as one , and have alike authority over them . quest. what if one commands what the other forbids ? answ. the thing commanded , or forbidden must be observed : if it be about a thing simply good or evil , then the parent that would have what is good to be done , and what is evil to be forborn , must be obeyed , though it be the mother ; but if it be a thing indifferent : then the father is to be obeyed ; yet no contempt must be shewd to the mother therein . quest. whether do children owe subjection to step-fathers , and mothers , and to fathers and mothers in law ? answ. yea , as to those that are in the place of natural parents : so did moses , exod. . . and ruth , chap. . , . and . . and christ , luke . . and that , . because the marriage bond makes them one flesh with our natural parents . . the law makes it incest for a man to lie with his stepmother , lev. . , . therefore they are in the roome of natural parents , and so to be honoured . . it s a great honour which a child doth to his natural father , or mother to respect such as they have made one flesh with themselves . object . nature cannot so well brook a step-parent , as a natural parent ? answ. first , if not so well , yet we must not depise them . secondly , conscience , and religion should alter corrupt nature . object . step-parents seldome care for their husbands , or wives former children ? answ. first , god teaches not only to be subject to the good , and gentle , but also to the froward , pet. . . and not to be overcome of evil , but to overcome evil with good , rom. . . secondly , the scriptures reckons such as rise up against their parents in law amongst such as rise up against their natural parents , mic. . . quest. must children be subject to guardians and tutors . answ. yea , for the apostle faith that they are under them , gal. ● . . so esther , ch . . . and elisha , king. . , &c. and . . quest. what arguments may move children to obey their parents ? answ. first , they are commanded to obey them in the lord , i. e. because parents are to the children in the lords stead , liberis suis pater est vice dei. greg. nazian . they bear gods image , and children in obeying them , obey god. secondly ; it is right , col. . . which implies three things . . it s agreeable to all laws of god , nature , nations . . the place of parents requires so much : for right requires that every one should have his due . . parents deserve so much , so that its done by way of recompence . thirdly , it s well pleasing to the lord , col. . . and he will reward it , gen. . , &c. . contrary , sam. . . sam. . . king. . . fourthly , its gods charge to them : honour thy father , and thy mother . it s a perpetual and general law. quest. what if children be grown to years , and not under their parents government ? answ. this may cause some difference : yet so long as a child hath a parent , he owes honour to him : as we see in joseph , though married , and a great man , gen. . . and . . and . . and in solomon , king. . . fifthly , because of gods promise made to such obedient children , that thy days may be long in the land , &c. dr. gouge . household duties . quest. whether are many children a blessing ? answ. yea , so saith david , psal. . . and . , . hence , ruth . . quest. whether may parents make void a contract secretly made by their children , without , or against their consent ? answ. the scriptures gives them authority , either to ratifie such contracts , or to make them void , numb . . . the father may make void a vow of his child in matters pertaining to gods worship , much more a matrimonial promise . if a young man defloure a maid , in equity he is to be compelled to marry her , deut. . . yet by gods law it may not be without the fathers consent , exod. . . quest. whether is a marriage made without , or against the parents consent valid , or no ? answ. it may be valid in the courts of men according to humane lawes , and therefore the issue of such is free from bastardy : yet it s not a divine , or spiritual conjunction , or marriage , being flatly against gods precept , deut. . . exod. . . cor. . . mr. perk. upon gal. quest. what rules are parents to observe in giving names to their children ? answ. first , they should give them such names as may put them in minde of some good duty . paul could never hear , or remember his new name , but he was thereby put in mind of his new office , and duty which he was to perform amongst the gentiles . secondly , as much as may be these names must be given in the natural language : thus the hebrews gave fit names in hebrew : the greeks in greek , as timothy , &c. act. . . the latines in latine , as tertius , quartus , rom. . , . thirdly , we must neither be too curious , nor too carelesse in giving names to our children . quest. who are too curious ? answ. such as give them names above the nature of men : some drawing too neer the deity it self ; as emanuel ; and the jesuites . some of angels , as gabriel , michael , &c. some of vertues , as grace , faith , mercy , patience , &c. quest. who are too carelesse ? answ. such as name their children with heathenish names : as hector , achilles , hanibal , julius caesar , &c. as if they would have them prove like them . sometimes they give them names of things far below the nature of men , as of beasts , trees , flowers , &c. dr. tailor on tit. quest. why must there be such care in naming our children ? answ. because such whose names were appointed by god , as gen. . . mat. . . luke . . and such as were given by holy men and women that were guided by gods spirit , were holy , sober , and fit names . as . names which had some good signification : as samuel , heard of god : john , the grace of god : jonathan , the gift of god : simeon , obedient , &c. . names which have in times before us been given to persons of good note , whose life is worthy our imitation : as isaac , david , peter , mary , elizabeth , &c. that the names may move them to imitate those worthies . . names of our own ancestors , and predecessors , to preserve a memory of the family , which appears to have been an ancient practice amongst gods people , luke . , & ● . . usual names of the countrey , which custome hath made familiar : as henry , edward , robert , william , &c. quest. at what time is it fittest to give names to our children ? answ. at the time of their baptisme . under the law , children were named at their circumcision , luk. . . and . . and so under the gospel it hath in all ages been used : and that . that their names may be a testimony that they have been baptized . . that so oft as they hear their names , they may be put in minde of their baptisme . . that they may know how that by name they are given to christ to be his souldiers , and therefore they ought not to start from him . . that they may also be assured that being baptized with water , and the spirit , they are registred by name in heaven . dr. gouge housh . duties . quest. whether , and how far are children that are married , or called to publick offices in church , or state , bound to obey their parents ? an. childrens obedience to parents ought to be perpetual , so long as they live : implied in that precept : honour thy father , and thy mother , that thy days may be long , &c. but yet not alwayes in the same manner and degree . for whilest children live in their fathers house , and under his power , they ought to obey , and asist in taking care of houshold affairs , and in other businesses as they are commanded by them , mat. . , &c. but such as are married , or called to publick offices , though they must reverence , and be helpful to them , yet are they not bound to desert their callings , luke . . or to returne to take care of their family businesse as they did before . dr. davenant on col. quest. what general rules are to be observed by children in obeying their parents ? answ. first , they must obey , not in some things , and at some times , but alwayes , through the whole course of their lives , eph. . . secondly , they must perform this obedience . . with reverence internal , and external : internally they must have an high esteem of them , a tender respect to , and shew honour , and observance of them : externally they must shew it by all reverend behaviour , as by rising up before them , giving them the honour to speak first , &c. . with readinesse to hear and receive their instructions , prov. . . thirdly , they must endeavour to fulfil their desires by their labours , or otherwise . fourthly , they must submit to their rebukes , prov. . . to their restraints about diet , apparel , recreations , &c. to their corrections , heb. . . fifthly , they must pray for them : for if they must do it for all , much more for them , tim. . . sixthly , they must shew meeknesse of love three ways . . by obeying without enquiring , murmuring or contending . . by bearing with their infirmities , whether of body or minde : yea , though aged , diseased , crabbed . . by obeying without respect of profit ; the contrary is base , and mercenary . seventhly , they must shew thankfulnesse , and gratitude , by recompencing their parents kindnesse , and relieving them in their wants , if they fall into want , tim. . . mr. byfield on col. chap. xxix . questions , and cases of conscience about christ. quest. what are we to conceive of the incarnation of christ ? answ. that it is a notable wonder , and great , beyond all comparison : that the son of god should be made of a woman , gal. . . even of that woman that was made by himself , john . . col. . . that her womb and the heavens now should contain him , acts . . whom the heaven of heavens cannot contain , kings . . that he who had both father and mother , whose pedigree is recorded , even up to adam , who in the fulnesse of time was brought forth in bethlehem , and when he had finished his course , was cut off at jerusalem , should yet be in truth , that which his shadow melchizedek was , only in the conceit of the men of his time , without father , without mother without pedigree , having neither beginning of days , nor end of life , heb. . . with isa. . . and mich. . . that his father should be greater then he : john . . and yet he his fathers equal , john . . phil. . . that he is before abraham was , john . . and yet abrahams birth preceded his near two thousand yeares , that he who was davids son , should yet be davids lord , mat. . . &c. this is a wonder of wonders . quest. how may this kno● be untied ? answ. the untying of it depends upon the right understanding of the wonderful conjunction of the divine and humane nature in the unity of the person of our redeemer ; for by reason of the strictnesse of this personal union , whatsoever may be verified of either of those natures , the same may be truly spoken of the whole person , from whithersoever of the natures it be denominated : for the clearing whereof , remember that in him dwelleth all the fulnesse of the godhead bodily , col. . . i. e. by such a personal and real union , as doth inseparately and everlastingly conjoyne that infinite godhead , with his finite manhood in the unity of the self-same individual person . quest. how may we understand this ? answ. remember that he in whom that fulnesse dwells , is the person : and that fulnesse that so dwelleth in him , is the nature . now there dwelleth in him not only the fulnesse of the godhead , but the fulnesse of the manhood also : so that there are two distinct natures in him : and two so distinct , that they do not make one compounded nature , but still remain uncompounded , and unconfounded together : but he in whom the fulnesse of the manhood dwells , is not one : and he in whom the fulnesse of the godhead , another : but he in whom the fulnesse of both those natures dwelleth , is one and the same immanuel , and consequently he is but one person . quest. what is further to be considered about this ? answ. that the divine nature did not assume an humane person , but the divine person did assume an humane nature : and that of the three divine persons , it was neither the first , nor the second , that did assume this humane nature ; but it was the middle person , who was to be the middle one , that must undertake this mediation betwixt god and us : which was otherwise also most requisite , as well for the better preservation of the integrity of the blessed trinity in the godhead , as for the higher advancement of mankind by meanes of that relation which the second person , the mediatour , did beare unto his father . for if the fulnesse of the godhead should thus have dwelt in any humane person , there should then a fourth person have been necessarily added to the godhead : and if any of the three persons , besides the second , had been borne of a woman , there should have been two sons in the trinity , whereas now the son of god , and the son of the blessed virgin , being but one person . is consequently but one son , and so there is no alteration at all made in the relations of the persons of the trinity . again , in respect of us , god sent his own son made of a woman , that we might receive the adoption of sons , gal. . , , . and if a son , then an heire of god through christ : intimating thereby , that what relation christ hath to god by nature , we , being found in him , have the same by grace , john . . and . . with john . . for though he reserve to himself the preeminence which is due to him in a peculiar manner of being the first-borne amongst many brethren , rom. . . yet in him , and for him , the rest likewise by the grace of adoption , are all of them accounted as first-borne , exod. . , . heb. . . rom. . . quest. vvhat is the nature assumed by the son of god ? answ. the seed of abraham , heb. . . the seed of david , rom. . . the seed of the woman , gen. . . the word , the second person of the trinity being made flesh , john . . neither did he take the substance of our nature only , but also all the properties and the qualities thereof : yea , he subjected himself in the dayes of his flesh to the same weaknesse which we find in our fraile nature , and was compassed with the like infirmities , being in all things made like unto his brethren , acts . . heb. . . cor. . . heb. . , . and . . yet as he took upon him not an humane person , but an humane nature ; so it was not requisite that he should take upon him any personal infirmities , as madnesse , blindnesse , lamenesse , and particular diseases , which are incident to some only ; but those alone which do accompany the whole nature of mankind , as hunger , thirst , wearinesse , grief , pain , and mortality . quest. what is further considerable about christ ? answ. that as he had no mother in regard of one of his natures , so he was to have no father in regard of the other : but must be borne of a pure virgin , without the help of man , jer. . . and this was requisite , as for other respects , so for the exemption of the assumed nature , from the imputation and pollution of adams sin : for sin having by that one man entred into the world , every father becomes an adam to his children , conveying the corruption of his nature to all whom he begets , rom. . . but he being made of man , but not by man , and so becoming the immediate fruit of the womb , and not of the loynes , must necessarily be acknowledged that holy thing , luke . . the virgin was but the passive and material principle , of which that precious flesh was made , and the holy ghost the agent and efficient : yet cannot the man christ jesus be thereby made the son of his own spirit , because fathers beget their children out of their own substance , but the holy ghost did not so , but framed the flesh of him from whom himself proceeded , out of the creature of them both , the handmaid of the lord , luke . , . whom from thence all generations shall call blessed . that blessed womb of hers was the bride-chamber , wherein the holy ghost did knit that indissoluble knot betwixt our humane nature and his deity , the son of god assuming into the unity of his person , that which before he was not , and yet without change , ( for so must god still be ) remaining that which he was , whereby it came to passe , that this holy thing which was borne of her , was in truth called the son of god , luke . . which wonderful connexion of two so infinitely differing natures in the unity of one person , how it was there effected is above our shallow capacities , yea , the angels stoop , and desire to look into it , pet. . . this we may safely say , that as the distinction of the persons in the holy trinity , hinders not the unity of the nature of the godhead , though every person holds intirely his own incommunicable property , so neither doth the distinction of the two natures in christ any wayes crosse the unity of his person , although each nature remaineth entire in it self , and retaineth the properties agreeing thereto , without any conversion , composition , commixtion , or confusion . quest. what is further considerable about christ ? answ. that as there is one god , so there is one mediatour between god and man , even the man christ jesus , &c. tim. . , . and in discharge of this his office , he being the only fit umpire to take up the controversie between god and man , he was to lay his hand as well upon god , the party so highly offended , as upon man , the party so basely offending . in things concerning god the priesthood of our mediatour is exercised , heb. . . and . . quest. what are the parts of his priestly office ? answ. satisfaction , and intercession : the former whereof gives contentment to gods justice : the latter soliciteth his mercy , for the application of this benefit to gods children in particular ; whereby it comes to passe that god , in shewing mercy upon whom he will shew mercy , is yet for his justice no loser , rom. . . by vertue of his intercession he appears in the presence of god for us , and maketh request for us , heb. . . and . . rom. . . heb. . , . and he must be such a sutor as taketh our case to heart . hence , heb. . . he must be made like his brethren , &c. in which respect , as it was needful he should partake with our flesh and blood , that he might be tenderly affected to his brethren : so likewise for the obtaining of so great a suit , it behoved that he should be most dear to god his father , and have so great an interest in him , as he might always be sure to be heard in his request , john . . and therefore he must be his beloved son , matth. . . so then it was fit our intetcessor should be man like our selves , that we may come boldly to him , heb. . . it was fit also he should be god , that he might go boldly to the father without any way disparaging of him , as being his fellow and equal , zach. . . phil. . . quest. why must christ be a propitiation for our sins ? answ. such was gods love to justice , and hatred to sin , that he would not have his justice swallowed up with mercy , nor sin pardoned without making a fit reparation : therefore our mediator must not look to procure for us a simple pardon without more ado , but must be a propitiation for our sinnes , and redeem us by his fine , and ransome , and so not only be the master of our requests , to intreat the lord for us : but also take upon him the part of an advocate to plead full satisfaction made by himself as our surety , rom. . . john . . and . . mat. . . tim. . . job . . joh. . . heb. . . unto all the debt wherewith we any way stood chargeable . quest. what satisfaction did christ our surety binde himself to perform in our behalf ? answ. it was of a double debt , the principal , and the accessory . quest. what was the principal d●bt ? answ. obedience to gods most holy law , which man was bound to pay as a perpetual tribute to his creator , though he had never sinned ; but being now by his own default become bankrupt , he is not able to discharge in the least measure ; his surety therefore being to satisfie in his stead , none will be found fit to undertake such a payment , but he who is both god and man. quest. why must he be man ? answ. first , because man was the party that by the articles of the first covenant , was tyed to this obedience , and it was requisite that as by the disobedience of one man , many were made sinners , so by the obedience of one man , should many be made righteous , rom. . . secondly , if our mediator were only god , he could have performed no obedience ( the god-head being free from all manner of subjection . ) quest. why must he be god ? answ. because , if he were a bare man , though he had been as perfect as adam in his integrity , or the angels themselves : yet being left unto himself amidst all the tentations of satan , and this wicked world , he should have been sub●ect to fall as they were ; or had he held out , as the elect angels did , it must have been ascribed to the grace , and favour of another , whereas the giving of strict satisfaction to gods justice was the thing required : but now being god as well as man , he by his own eternal spirit preserved himself without spot , presenting a far more satisfactory obedience unto god , then adam could possibly have performed in his integrity . quest. how may that appear ? answ. besides the infinite difference that was betwixt both their persons , which makes the actions of the one beyond all comparison to exceed the worth and value of the other , we know that adam was not able to make himself holy , but what holinesse he had , he received it from him that created him after his own image , so that whatsoever obedience adam had performed , god should have eaten but of the fruit of the vineyard which himself had planted , cor. . . and of his own would all that have been which could be given to him , chron. . , . but christ did himself sanctifie that humane nature which he assumed , john . . and so out of his own peculiar store did he bring forth those precious treasures of holy obedience , which for the satisfaction of our debt , he was pleased to tender to his father . secondly , if adam had done all things that were commanded him , he must for all that have said , i am an unprofitable servant , i have not done that which was my duty to do , luke . . whereas in the voluntary obedience which christ subjected himself to , the case stood far otherwise . indeed if we respect him in his humane nature , his father is greater then he , john . . and he is his fathers servant , isa. . . mark . . yet in that he most truly said , that god was his father , john . . the jewes did rightly infer from thence that thereby he made himself equal with god , and the lord hath proclaimed him to be the man that is his fellow , zach. . . being therefore such a man , and so highly borne , by the priviledge of his birth-right , he might have claimed an exemption from the ordinary service which all other men are tyed to ; and by being the kings son , he might have freed himself from the payment of that tribute which was to be exacted of strangers , matth. . , . when the father brought this his first begotten into the world , he said , let all the angels of god worship him , heb. . . and at that very instant wherein the son advanced our nature into the highest pitch of dignity , by admitting it into the unity of his sacred person , that nature so assumed , was worthy to be crowned with all glory and honour , and he in that nature might then have set himself down at the right hand of the throne of god , heb. . . tyed to no other subjection then now he is , or hereafter shall be , when he shall have delivered up the kingdom to god the father : for then also in regard of his assumed nature , he shall be subject unto him that hath put all things under him , cor. . . but he looking on the the things of others , phil. . , , , . he chose rather to come by a tedious way , and wearisome journey to it , not challenging the priviledge of a son , but taking upon him the form of a mean servant : not serving as an honourable commander in the lords host , but as a common souldier , making himself of no reputation , and emptying himself of his high dignity , he humbled himself , and became obedient unto death , phil. . . being content all his life long to be made under the law , gal. . . yea , so far that as he was sent in the likensse of sinful flesh , rom. . . so he disdained not to subject himself unto that law which properly did concern sinful flesh , and therefore though circumcision was by right applicable only to such as were dead in their sins , and the uncircumcision of their flesh , col. . , . yet he in whom there was no sin to be put off , notwithstanding submitted himself there unto : not only to testifie his communion with the fathers of the old testament : but also hereby to tender to his father a bond signed with his own blood , whereby he made himself in our behalf a debtor to the whole law , gal. . . baptisme also pertained properly to such as were defiled , and had need to have their sins washed away , act. . . hence matth. . . mar. . . when many came to john baptist , christ also came amongst the rest : but the baptist considering that he had need to be baptised of christ , and not christ by him , as altogether unfitting for that imaculate lamb of god : yet did he , as our mediatour , submit himself to that ordinance of god also : not only to testifie his communion with the christians of the new testament : but especially , because it became him thus to fulfill all righteousnesse , matt. . . and so having fulfilled all righteousnesse which the meanest man was tyed to , in the dayes of his pilgrimage ( which he needed not to have done , if he had respected himself onely ) the works which he performed were truly superogatory , which might be put upon the account of them whose debt he undertook to discharge , and being performed by the person of the son of god , must in that respect , not only be equivalent , but infinitely overvalue the obedience of adam , and all his posterity , though they had continued in their integrity , and remained instantly serving god day and night till this hour : and thus for our main and principal debt of our obedience , our mediatour hath given satisfaction to the justice of his father with good measure , pressed down , &c. luk. . . quest. what other debt were we liable to , which christ must discharge ? answ. besides obedience , sin is also a debt , matt. . . and sinners debttors , luke . . matt. . . in regard of the penalty due for the default : and as the payment of the debt which comes nomine panae , dischargeth not the tenant from paying his yearly rent afterwards , which of it self would have been due , though no fault had been committed : so the due paiment of the yearly rent after the fault had been committed , is no sufficient satisfaction for the penalty already incurred : therefore our surety , who stands chargeable with all our debts , as he maketh paiment of the one by his active , so he must make amends for the other by his passive obedience . he must first suffer , and then enter into his glory , luke . ● . for heb. . . it became him , for whom are all things , &c. in bringing many sons to glory , to make the captain of their salvation perfect , i. e. a perfect accomplisher of the work he had undertaken , through sufferings . now the godhead is of that infinite perfection , that it s not subject to any passion : and therefore if christ had been only god , he could not have paid this debt , which consisted of suffering and dying : besides , gods justice must be satisfied in that nature that had sinned , and the same nature must suffer punishment , that had committed the offence , heb. . , . therefore christ became man that he might suffer , phil. . . heb. . , , , . quest. why must our saviour be more then man ? answ. because if he had not been god too , he could never have gone through with such a work . for if a man had been as righteous as adam , and willing to suffer for the offence of others , possibly his sufferings might have satisfied for one : but here innumerable multitudes were to be redeemed to god , rev. . . & . . neither could man , or angel have held out , if a punishment equivalent to the endlesse sufferings of all the sinners in the world had at once been laid upon him . it shaked the powers of christ himself , on whom the spirit did rest , isa. . . it amazed him , mar. . . made him send up strong cries , heb. . . and prayers , mar. . , . the bloud whereby the church is purchased must be gods bloud , acts . . the lord of glory must be crucified , cor. . . the prince and author of life killed , acts . . the man who is gods own fellow must be thus smitten , zach. . . with matt. . . again , if the life of any singular man might have been equivalent to the lives of all mankind : yet the laying down of that life would not have been sufficient , unlesse that he that had power to lay it down , had power also to take it up again , hence paul concludes , cor. . . if christ be not risen , our faith is in vain , you are yet in your sins . hence also , rom. . . had christ broken prison , and made an escape , the payment of the debt , which as our surety he had taken upon him , being not satisfied , heaven would not have held him , more then paradise did adam after he had fallen into gods debt , and danger : but raising himself from the dead , presenting himself in heaven before him , to whom the debt was owing , and maintaining his standing there , he thereby hath given good proof that he is now a freeman , and hath fully discharged that debt of ours for which he stood committed : and this is that evidence , which we have to shew , of that righteousnesse whereby we stand justified in gods sight , according to that of the apostle , rom. . , . hence joh. . , . and . , . the manhood indeed could suffer , but not overcome death : the godhead could overcome any thing , but not suffer ; he therefore that was to suffer , and overcome death for us , must be partaker of both natures , that he might do both , pet. . . quest. how is this redemption purchased by christ , conveyed to us ? answ. it was indeed a dear purchase , when we were redeemed by the blood of god : but what should the purchase of a stranger have been to us ? or what should we have been the better for it , if we could not derive our descent from the purchaser ? the manner in israel was concerning redemption , that to him that was next of kin belonged that right to be goel , or the redeemer , ruth . . & . , , , . hence job calls christ his goel , job . , &c. for if he had not thus assumed our flesh , how should we have been of his blood , or claimed any kindred to him ? and unless the godhead had by a personal union been unseparably conjoyned to that flesh , how could he therein have been accounted our next of kin ? hence cor. . . christ is reckoned the second man , though there were many millions between adam and him , and that because these two were the only men , who could be accounted the prime fountains from whence the rest of all man-kind did derive their existence and being . for as all in the world derive their descents from the first man : so in the respect of a more immediate influence of efficiency , and operation , doe they owe their being to the second man , the lord from heaven , as is implyed , jer. . . psal. . . & . . & . . job . , . act. . ▪ &c. this being a certain truth , that god doth more immediately concur to the generation , and all other motions of the creature , then any natural agent doth , or can do . hence , rom. . . this second man is not onely as universal a principle of all our beings , as was the first , and so may sustaine the common person of us all as well as he : but is a far more immediate agent in the production thereof : not as the first , so many generations removed from us : but more neere to us then our next progenitors , and so justly to be accounted our next of kin , even before them also . quest. is this sufficient and all that is required ? answ. no , there is another kind of generation required , for which we must be beholding to this second man , before we can have interest in this purchased redemption : for as the guilt of the first mans transgression is derived to us by means of carnal generation : so must the benefit of the second mans obedience be conveyed to us by spiritual regeneration . hence , john . and . . now as christ in respect of our adoption of sons , which he hath procured for us , calls us brethren , heb. . . so in respect of our new-birth ▪ whereby he begets us to a spiritual and everlasting life , he owns us for children , isa. . . psal. . . heb. . . and v. . the apostle deduceth this conclusion . for as much as the children are partakers of flesh and blood , he himself likewise took part of the same . he himself , i. e. he who was god equal to the father : for none else could make this new creature , but the same god that is the creator of all things , cor. . . eph. . . gal. . . james . . p●t . . . john . . th●se new born babes being born of the spirit , none could send the spirit to beget them , but the father , and the sonne from whom he proceedeth ; the same blessed spirit that framed christs natural body in the womb , being to fashion every member of this mystical body unto his similitude and likenesse . quest. how may this mystery be further opened to us ? answ. in every pe●fect generation the creature produced , receives two things from him that begets it : life , and likenesse . now touching our spiritual death , and life , consider these texts , corinth . . , . ephes. . , . col. . . gal. . . from which we may easily gather , that if by the obedience and sufferings of a bare man , though never so perfect , the most soveraigne medicine that could have been thought upon , should have been prepared for the curing of our wounds ; yet all would be to no purpose , we being found dead when the medicine came to be applied . our physician therefore must not onely be able to restore us to health , but to life also , which none but god the father , son , and holy ghost could do : hence , job . . . and . . . hence christ is said to be a quickning spirit , cor. . . an adam therefore , and perfect man he must be , that his flesh given for us on the crosse , might be made the conduit to convey life to the world : and a quickning spirit he could not have been , if he were not god , able to make that flesh an effectual inst●ument of life by the operation of his spirit , as john . . as for the point of similitude and likenesse , it 's said that adam after his fall begat a son in his own likenesse , gen. . . so saith christ , john . . that that is born of the flesh is fl●sh , &c. so , cor. . , . indeed ou● likenesse to christ will be more perfected hereafter , phil. . ult . yet in the mean time , such a conformity is required in us to christ , phil. . . ephes. . , &c. rom. . . god did not give the spirit to christ by measure , and therefore though many millions of beleevers , do continually receive this supply of the spirit of christ , yet that fountain is not in the least exhausted , nor that well-spring of grace diminished . for , col. ● . . and john . . as in the natural generation , there is a correspondence in all parts between the begetter and begotten , though it be found in the begotten in a farre lesse proportion : so in this spiritual : for every grace that is eminently in christ , the like grace will appear in gods children , though in a farre inferiour degree . quest. what further is to be considered herein ? answ. that christ by enlivening and fashioning us according to his own image , his purpose was not to raise a seed to himself dispersedly , and scatteringly , but to gather together in one the children of god , &c. john . . yea , and to bring all to one head by himself , eph. . . so that the church militant and triumphant , though as farre distant as earth and heaven , yet they make but one in jesus christ , ephes. . , . quest. what are the bonds of this mystical union between christ , and us ? answ. the quickning spirit on his part , which being in him as the head , is thence diffused to the spiritual animation of all his members : and faith on our part , which is the prime act of life wrought in those who are capable of understanding by the same spirit : see both proved in these texts , john . . cor. . . and . . phil. . . rom. . . john . . and . . gal. . . and . . and . . ephes. . . both of which are of so high a nature , that none could possible by such ligatures knit up so admirable a body , but he that was god almighty . as for faith , it s the operation of god , col. . . wrought by the same power that raised christ from the dead , thes. . . hence paul prays , ephes. . , &c. it was fit also that this head should be of the same nature of the body that is knit to it . hence , ephes. . . iohn . , . shewing that by this mystical and supernatural union , we are as truely conjoyned with him , as the meat and drink we receive , when it s converted into our own substance . secondly , that this conjunction is immediately made with this humane nature . thirdly , that christ crucified hath by his death made his flesh broken , and blood poured out for us , to be fit food for the spiritual nourishment of our souls , and the very well-spring from whence by the power of his god-head , all life , and grace is derived to us : hence , heb. . , quest. what are we further to consider in christ ? answ. that as in things concerning god , the maine execution of our saviours priesthood doth consist : so in things concerning man , he exerciseth both his prophetical office , whereby he opens the will of his father to us , and his kingly , whereby he rules and protects us . it was indeed a part of the priests office to instruct the people in the law of god , deut. . . hag. . . mal. . . yet were they distinguished from the prophets , isa. . . jer. . . and . . and . . and . , , . lam. . . as in the new testament prophets and apostles were a different degree from ordinary pastors and teachers , who received not their doctrine by immediate inspiration from heaven , eph. . . pet. . . hence , heb. . . god hath spoken to us by his sonne , called therefore the apostle as well as the high-priest of our profession , heb. . , . and therefore in the execution of his prophetical office he is in a more peculiar manner likned to moses , deut. . , &c. act , . , . our prophet must therefore be a man raised up from amongst his brethren the isralites , rom. . . who was to perform to us what the father 's requested of moses , exod. . . deut. . . . and this he daily affecteth by the power and ministry of the gospel , instituted by the authority , and seconded by the power of this our great prophet , whose transcendent excellency beyond moses is set forth , heb. . , , , . which house of god is no other then the church of god , tim. . . whereof , as he is the only lord , so he is also properly the only builder : christ therefore being both the lord and builder of his church must be god as well as man , mat. . . whence it is that we finde all the mansions of this great house to be called indifferently the church of god , and the churches of christ , tim. . . cor. . . rom. . . indeed there are other ministerial builders whom christ imploys in that service , which he bestowed upon his church for that end , eph. . , . who receive their power from him , mat. . . such was paul , cor. . . and . , . yet there he acknowledged that they were gods building , as well as gods husbandry , so v. . . two things therefore we find in our great prophet that differences him from all the other prophets . . that no man knows the father save the son , and he to whom the sonne will reveal him , mat. . . john . . being in his fathers bosome he knows his secrets , and thereby is able to reveale the whole will of his father to us , whereas all other , even prophets , and apostles have their knowledge at the second hand according to the grace given them by the spirit of christ , pet. . , . john . , &c. . all other prophets and apostles can do no more then plant , and water ; but god onely gives the encrease ; they could not save one soul unlesse christ were with them by the powerful presence of his spirit , john . . eph. . . psalme . . without whose assistance we are altogether ignorant . for , cor. . . wherefore paul concludeth concerning himself , and all his fellow-labourers , that all is of god , cor. . , . our mediatour therefore must not want the excellency of power whereby he may make us capable of this high knowledge of the things of god propounded to us by the ministry of his servants ; and so must be god as well as man : that he may save to the uttermost all that come to god by him , heb. . . quest. what are we to consider about christs kingly office ? answ. that he hath a kingdome , isa. . . dan. . , . luke . , &c. he is that new david our king , which god hath raised up to his israel , jer. . . hos. . . ezek. . . and . . who was in truth both the sonne of man , and the sonne of the highest : that in one respect we may say to him as they did to david , sam. . . we are thy bone , and flesh ; and in the other , sing of him as david did , psalme . . the lord said to my lord , &c. so that the promise made to our first parents , gen. . . may well stand with pauls saying , rom. . . the god of peace shall bruise satan under our feet . for he came for this end , john . . tim. . . and still that foundation of god remaines unshaken , isaiah . . hos. . . besides me there is no saviour . quest. what are the special branches of this kingdom of our lord and saviour . answ. first , the one of grace , whereby that part of the church is governed which is here militant . secondly , the other of glory , belonging to that part which is triumphant in heaven . quest. how doth he work upon this on earth ? answ. as by his prophetical office he works upon our minde and understanding : so by his kingly office , he rules our will and affections , casting down imaginations , &c. cor. . . working in us both to will , and to do , phil. . . that he sanctifieth us wholly , thes. . . we are taught likewise to believe , that both he that sanctifieth , and they that are sanctified are all of one , i. e. of one and the same nature , heb. . . that as their nature was tainted in the first adam , so it might be restored again in the second adam : and that as from the one a corrupt , so from the other a pure and undefiled nature might be transmitted to the heirs of salvation . quest. how doth christ exercise his kingly office towards the church triumphant ? answ. in that the same god that giveth grace , is he also that giveth glory : yet so , that the streams of them must run to us through the golden pipe of our saviours humanity . for , cor. . . since by man came death , it was fit that by man also should come the resurrection of the dead ; even by that man who hath said that he will raise us up at the last day , john . . who shall then come to be glorified in his saints , &c. thes. . . and shall fashion our vile bodies to his glorious body , phil. . ult . see dr. ushers incarnation of the son of god. quest. when doth christ first live in a christians heart ? answ. when the heart gives a firme assent to the gracious promises made in christ for the pardoning of sinnes , and acceptation to the favour of god , and title and interest to life everlasting . for as christ was conceived in the womb of an humble and beleeving virgin ; so if we will conceive christ in our hearts , we must be humble to deny our selves in all things , and believing , to go out of our selves to the promises of god in christ. quest. why must our saviour be emanuel , god with man ? answ. first , in regard of the greatnesse of the good which we are to have by him : for , . he is to be god and man together to satisfie the wrath of god , to undergo the punishment due to sin , as our surety : he must give us title to heaven , and bring us thither , which none can do but god. . he must know our hearts , wants , griefs , infirmities , and must be every where to relieve us : and none can do this but god. secondly , in regard of the evils which we are to be freed from : he is to defend us in the midst of our enemies ; and who is above the devil , and sin , and the wrath of god , and all the oppositions which stand between us and heaven , but god ? he must be man : for man had sinned , and man must suffer for sinne , and without blood there is no remission : and then that he might be a merciful saviour , there must be a sutablenesse in the nature that there may be a sympathy . quest. why must this god and man be one person ? answ. because if each nature were a distinct person , then there would be two christs , and so the actions of the one , could not be attributed to the other . quest. how doth christ make us friends with god ? answ. first , by satisfaction , taking away the wrath of god. secondly , by the spirit : for god sends his spirit into our hearts , to fit us for friendship and communion with him when we have something of god in us . quest. how shall i know that this emanuel is god with me ? answ. if by the same spirit of his that sanctified his humane nature , he works in me desires to be nearer , and nearer to him , to be liker to him . if i am on his side : if i be near him in my affections , desires , and understanding . if i finde an inward desire to be more with him , and like to him : if outwardly in the place where i live , i side with him , and take part with his cause , it s a sign i have an interest in him . quest. what benefits accrue to us by gods taking our nature upon him ? answ. first , he hath hereby dignified , and raised our natures above the angels : oh , what a mercy is this that the great god of heaven and earth , should take dust into the unity of his person , and marry such a poor nature as ours is ? secondly , for the great god of heauen and earth , before whom the angels cover their faces , the mountains tremble , and the earth quakes , to take our flesh to save sinful man , to free him from such misery , and enemies , and then to advance him to so great happinesse , this indeed is admirable . thirdly , hereby we are made one with god ; shall god then be god with us in our nature in heaven , and shall we defile our natures that god hath so dignified ? shall we live like beasts whom god hath raised above angels ? &c. fourthly , as he hath thus advanced our natures , so he hath put all the riches of grace into our nature in christ , and this for our good . fifthly , our nature being ingraffed into the god-head , therefore what was done in our nature , was of wonderful extention , force , and dignity , which answers all objections . as , . object . how could the death of one man satisfie for many millions ? answ. because it was the death of christ , whose humane nature was graffed into the second person in the trinity , and being but one person , what the humane nature did or suffered , god did it . quest. but how doth friendship between god and us arise from hence ? answ. first , because sinne which caused the division , is hereby taken away : and sinne being taken away , god is mercy it selfe , and mercy will have a current . secondly , christ is a fit person to knit god and us together , because our nature is pure in christ , and therefore in christ , god loves us . thirdly , christ being our head of influence , conveyeth the same spirit that is in him , to all his members , and by that spirit , by little and little , purges his church and makes her fit for communion with himself , making us partakers of the divine nature . quest. how shall we know that we have any ground of comfort in this emanuel ? answ. we may know that we have benefit by the first coming of emanuel , if we have a serious desire of his second coming , and to be with him where he is . if as he came to us in love , we desire to be with him in his ordinances as much as may be , and in humble resignation at the houre of death , desiring to be dissolved , and to be with christ , praying , come lord jesus , revel . . . secondly , whereas he took our nature upon him , that he might take our persons to make up mystical christ , he married our nature to marry our persons , this is a ground of comfort that our persons shall be near christ as well as our nature . for as christ hath two natures in one person , so many persons make up one mystical christ ; the wife is not nearer the husband , the members are not nearer the head , the building is not nearer the foundation , then christ and his church are near one another : which affords comfort in that , . as he sanctified his naturall body by the holy ghost , so he will sanctifie us by the same spirit , there being the same spirit in the head and members . . as he loves his natural body ▪ so as never to lay it aside to eternity , so he loves his mystical body in some sort more ; for he gave his natural body to death for his mystical body ; therefore he will never lay aside his church , nor any member of it . . as he rose to glory in his natural body and ascended to heaven : so he will raise his mystical body that it shall ascend as he ascended . doctor sibs his emanuel . . christ being in heaven , and having all authority put into his hands , psal. . , . he will not suffer any member of his body to suffer more then is fit . object . if all the power that christ hath be given him , as it is , john . . then he is deus constitutus , deus creatus , datus , not deus natus : made , and created god , how then can he be of the same nature with god , who hath all he hath given him in time ? answ. first , if christ speaks there of his divine nature , then , though not as god , yet as the second person , he is of the father , and so not in time , but from all eternity he had all those divine properties communicated to him : for he is therefore called the son , because begotten of the father . secondly , if the text speak not of this nature , but the office , or reward rather of his mediatorship , then that power , and glory which is here said to be given him , may well be understood of that mediatory power , and honour which god vouchsafed to him : and though by reason of the personal union , all honour , and glory was due to him , yet god had so ordered it , that he should not have the manifestation of it till he had suffered , and run through the whole course of his active and passive obedience . in scripture language , aliquid dicitur fieri , quando incipit patefieri , a thing is said to be done , when it manifesteth it self , as act. . . this day have i begotten thee , speaking of christs resurrection , because he was then truly manifested to be the son of god. quest. wherein consists the power of christ ? answ. first , in that its universal , in heaven , earth , and hell , phil. . , . secondly , that though he hath all power , yet the administration of it is by his spirit , which therefore is called the spirit of christ. hence joh. . . thirdly , that this power of christ extends not only to the bodies , and externals of men , but it reacheth to their hearts and consciences also . by it their mindes are enlightened , their hearts changed , their lusts subdued , and they are made new creatures : whence christ saith , he is the way , the truth , and the life , joh. . . fourthly , as its the heart of man that this power of christ reacheth to , so the main , and chief effects of this power are spiritual , and such as tend to salvation : as to give faith , and repentance to men , joh. . . to save that which was lost , to dissolve the works of the divel , &c. fifthly , this power of christ must needs be infinite , if we consider the ends for which it was given him : for it s to gather and save a people out of the world , to justifie their persons , to sanctifie their natures , and to judge all men at the last day : but he cannot judge all mens lives , yea , and their secret sins without infinite knowledge , and though christs humane nature be not capable of infinity , and omnisciency , yet the person that is the judge must be so qualified . sixthly , his power is arbitrary in the use of it , he opens own mans heart , and leaves another shut : he cures one blind eye , and leaves another in darkness , matt. . . quest. what are the remarkable particulars wherein christs dominion over all flesh , especially the church , doth appear ? answ. first , in appointing a ministery for the conversion and saving mens souls , matt. . , . ephes. . . secondly , in blessing , and giving success to his ministery , cor. . , . thirdly , in convincing and inlightning mens understandings , so far as to see their sinful and damnable estate , as also the absolute necessity of a remedy through christ. fourthly , in that he is the author and fountain of all the grace that the godly have , joh. . . in christ there is plenitude fontis , the fulness of a fountain . in angels , and adam , only plenitude vasis , the fulness of a vessel . now this fulness of christ is for communication , and our participation of it , joh. . . hence tim. . . he is king of kings , &c. fifthly , he not only gives grace , but is able to bestow all the glory , and happiness which the scriptures promise . now the reward , or fruit of grace , is either the niward peace , and joy of heart here , or eternal happiness hereafter , both which are in christs power , and munificence , isa. . . he is called the prince of peace , and our peace , ephes. . . and heb. , . the authour of eternal salvation . sixthly , in that he can forgive , and pardon sin , which is only in gods power , mar. . . for , nemo potest remittere de jure alieno . seventhly , in giving laws , and prescribing duties to all according to which they should live , therefore he calls them his commandments . is stiled a king , and a kingdom is attributed to him . eightly , in inabling , and strenthening his children in all their afflictions , so that they do not only bear them , but triumph therein with joy unspeakable , and full of glory , hence phil. . . cor. . . ninthly , in that he is appointed to judge the whole world : where two things do manifest his exceeding great power . . the immediate preparation to it : for christ by his power shall raise up all out of their graves , cor. . . the godly shall rise , because they are members , and he their head , and the godly shall be raised by him as a judge . . his solemn coming to judgement with power and majesty , thes. . , . tenthly , by over-ruling , conquering , and subduing his enemies , christ though in heaven , yet hath his enemies , even all that are enemies to his church and children , acts . . they oppose christ , who oppose his members . if you hurt the feet , the head in heaven feels it : but christ will reign in despite of all his enemies , psal. . . hence rev. . . christ rules the nations with a rod of iron , &c. object . but why then is the power of the turk and pope still lifted up against him ? answ. the apostle tells us , cor. . and heb. . all things are not yet in subjection to him : he hath a kingdom , and power ; but as yet he is only rex pugnans , & vincens , then he will be rex triumphans . he will put down all power , and principalities , there will be nothing but christs power . quest. why is christ so frequently in scripture called a head ? answ. first , in regard of his eminency , and dignity : for he is exalted above every name , i. e. any thing that hath the greatest fame , and dignity either in this world , or that to come , hence col. . . that he might have the preheminence in all things . secondly , in regard of his spiritual influence , and powerful communication of his grace , and strength to those that are his members , col. . . as the head is the fountain of all life , and motion , and from it every member hath its proper nourishment , so it is with the church of god. thirdly , this relation of a head implieth a neer union and conjunction , and such there is between christ , and the godly which must needs also prove the perseverance of the godly , for christ will not loose any one of his members . fourthly , in respect of government and direction ; he is the king of saints , and the king of nations : he hath a rod of iron to bruise his enemies ; only this government , though it be in the world , yet it is not in a worldly manner : the best , and choisest part of it is , in preparing and setting those whom the father hath given him , to eternal life . quest. is all mankind given by god the father to christ , to be redeemed by him ? answ. though christ hath a sufficiency , and fulness in him to obtain salvation for all , yet some only are given to him intentionally by gods decree to be their actual saviour , and mediatour , joh. . . for if all were given to him , then all must be saved , joh. . , . and . , . object . but joh. . . it s said , of those that thou gavest me , there is none lost but the son of perdition , therefore some may be lost ? answ. the apostles are said to be given to christ in a two fold respect : . of sanctification , and glorification , and so judas was not . . in respect of their office , and calling , as joh. . . so then there is a two fold giving of some to christ , the one of justification to eternal life , the other of office , and service : and that this is meant here is plain , because he is called the son of perdition . quest. whether did christ fully finish the work that the father gave him to doe ? answ. yea he did fully , and perfectly finish it , joh. . . concerning which , observe these particulars . . christ might have come into the world as a glorious lord and law-giver , only to rule and give laws : but coming as a mediatour , and surety , it behoved him to be under a law , and to discharge that work he undertook , and this appears , because he was not necessitated to be incarnate , but it was wholly at his own good pleasure , phil. . , . . there was an holy and admirable agreement between god the father and the son , to be a mediatour for those which his father had given him . for though the covenant of grace be made with believers , yet there was a previous and an antecedent covenant made between the father and the son to be a mediatour , which argreement was , that if christ would lay down his life for such , then the father would give them to him as his seed , and glorifie them , and also reward him with all honour , and glory , hence isa. . . . from this covenant and agreement it is , that christs work is truly and properly obedience , and such and obedience as hath a reward annexed to it : and joh. . . christ calls it the commandment which he had received from his father , hence also , rom. . . . that it was not meerly obedience , but a meriting obedience : there was an intrinsecal worth , and excellency in christs obedience answering to our salvation : hence , though we have justification , and salvation of meere grace , yet in respect of christ , it was of justice , and debt , so that in christ the covenant of works was fulfilled , though in us the covenant of grace . . this work christ was to do , was in its self very heavy , and grievous , though his readiness made it easie . for to obey the law of god , and to suffer all the wrath that was due for our sins , was a bitter cup to drink off , hence matth. . . . this work christ finished and compleated . quest. in what particulars did his finishing this work consist ? answ. first , in that he did it wholly , and universally , there was not one tittle of the law which he did not fulfill . secondly , he finished it universally for parts , and not only so , but fully for degrees : he did not only love god , but loved him as much as the law requires : all that he did was so fully done , that there wanted not the least degree of grace in any duty . thirdly , because he had not only an objective perfection in parts , and degrees : but also a subjective perfection : all within him was throughly , and perfectly holy : so that as we are originally , and actually polluted , he was originally and actually holy , so that the law had no fault to finde with him , luk. . . heb. . . and . . fourthly , he finished it in respect of duration , the law requiring continuance , though there were perfection of parts and degrees , and subjective perfection also , yet , cursed is he that continues not therein , gal. . . fifthly , he so finished it , that he left nothing to be done , either by angels , or men , in that way , and kind as he did it . object . then what needs diligence , and zeal in the wayes of god : sin , or not sin , all is one , christ hath done all , & c ? answ. our duties are not required to that end which christs was , but yet they are necessarily commanded for other ends , because god hath commanded them as the way to walk in , if we will be saved : as also to glorifie god , and to restifie our thankfulness and love to him , yea , there is an inseparable connexion btween a man interessed in christ , and a holy life , as there is in the fire with heat and light . quest. what are the properties of the work which christ finished ? answ. fir● , it was a work of infinite value , because he was god as well as man. secondly , mediatory , all that he did , and suffered tended to a propitiation , and reconciliation with god , so that as the nature of them was infinite , so the end of them was pretious and admirable . thirdly , it was not only his work , but our work : he did them not for his own sake , but for ours . fourthly , it was of necessity , and that . from the justice of god , which being infinite , could not be satisfied , but by that which is of infinite value . . from the holinesse of the law , that admits of no work but what is perfect , pure , and holy . . from our own impotency , which proclaims the necessity of christs perfection : for take us as we are in our selves , and so we are nothing but sin and a curse : instead of doing gods work wee doe the divels , and take us as regenerate , and then , though we be partakers of gods grace , yet the remnants of corruption within us doe staine , and infect all we doe . fifthly . here is the glorious visibility of christs perfect working in his resurrection , ascention , and now sitting at gods right hand in glory , which could not have been , had not christ perfected his work . quest. what are wee further bound to believe concerning christ ? answ. first , that whatsoever christ had , or was , was not for himself , but for us : his fulness for our emptiness : his attonement for our sins : as the full breasts are for suck to the child : the vertue of the head for the members of the body : the fulnesse of the fountaine for the streams , isa. . ● . cor. . . quest. in what particulars will this appear ? answ. first , his incarnation was for us , not for angels , nor for any other end . if there had been but one man of all mankind to be saved , christ would have dyed , as paul said , gal. . . who gave himself for me . it was not the multitude of believers which made christ to become man : for comparatively there are but a small remnant , but it was because such are given to him as mediatour , and so he would be faithfull for one , as well as for many . secondly , all that christ did was not for himself , but for us : all his miracles , joh. . . his miracles tending to the confirmation of their faith . so was his obedience to the law , and fulfilling the righteousnesse thereof , for our sakes . thirdly , his sufferings , and rendring himself an attonement , and sacrifice on the cross was for us , isa. . . he died for us , gave himself for us , &c , heb. . . abels blood cried for vengeance , but christs for mercy . fourthly , the fruits and benefits of his mediation redound to us : justification , pardon of sin , sanctification , victory over lusts , assurance of gods favour , all these come by christ , but to those only for whom he was appointed a saviour . secondly , that all this was of god the father . it s his will and gracious appointment that christ should do all these things for his , col. . . thirdly , it s the duty of all gods children to know and believe this fulnesse of christ for them , and to look upon christ , and all his benefits as for them . quest. why is it their dutie to do so ? answ. first , because otherwise christ would be in vaine , and not of that use that god hath appointed him for : the fountaine runs in vaine , if none will drink of it . secondly , because in , and through him , god doth magnifie his glory : his attributes of grace , mercy , and unspeakable bounty : so that if we do not thus receive christ , we deprive god of all his intended glory . thirdly , because of the insufficiency of all other things to satisfie the troubled , and broken heart , which may make us to flie to this , and to say , whither shall we go ? thou hast the words of eternal life . fou●thly , our necessity may enforce us to it : consider , when our own hearts disquiet us : when the perfect law troubles us : and when the devil accuses us , we should then flie to christ which will answer all . quest. whether did not christ die for all men ? answ. christs mediatory prayer , john . and death , is not for all the world , but onely for some certaine persons who are given by the father to him . quest. how can this be made out , and proved ? answ. first , consider that there is a necessary connexion between christs prayer or intercession , and his death : they are of equal latitude ; whom he prayed for , he died for , and whom he died for , he prayed for : so , rom. . . and this must needs be so , because christs prayer is one part of his priestly office , and the oblation of himself a sacrifice for sin was the other . secondly , though christ in his prayer , and death had special love , and regard to some of mankinde , and not to all , yet there is no man that is damned that can lay the blame any where but upon himself : so , hos. . . death and hell are the wages of sin . thirdly , we must distinguish of the sufficiency , and worth of christs death in it self , and the effectual application of it : christs death is of value enough to redeeme ten thousand worlds , because its the obedience to death of that person who is god as well as man , and by reason of his deity there is such a merit , and satisfaction upon his death , that the sins of all men , and devils are not able to counterpoise it : but christs intention , and purpose was to lay down his life only for his sheep , john . . fourthly , christs special and particular love to some rather then to others is no ground of despaire . for if a man will act according to reason , his condition upon these tearms is more hopeful then to be left to such an incertain universal benefit of christs death , which yet ( as themselves confesse ) none may be actually saved for all that . is it not more desirable to have such a special love , whereby we are sure some will be saved , then such a generall one by which no man may receive salvation at all ? fifthly , in this , as in all other points of religion , we must not go according to our carnal affections and desires , but the direction and revelation that is in the scriptures : for the way of salvation wholly depending upon gods will , we cannot judge of it , but so far as he discovers his will therein ; but god doth not discover any such thing to us in scripture , as universal redemption : therefore we should not hold it . sixthly , yet it cannot be denied but that the scripture , when it mentions the subject for whom christ died speaks indefinitely of all . as all died in adam , so all shall be made alive in christ , cor. . . he takes away the sinnes of the world , john . . he is a propitiation , not for our sins only , but of the whole world : yet all these must be taken indefinitely , not universally , that he died for all sorts of persons in all nations , not for each particular person , as will appeare by these reasons . . the scripture doth expresly limit gods love , and christs death to some onely , john . . for his sheep , rom. . , &c. so , john . now these can never be reconciled to the other texts , but by this distinction . . the scriptures which speak of this universality , speak of the actual benefit and fruit of his death . now it s granted by all , that none do actually partake of christs benefits but the godly . so then if the whole world , john . . should extend to all mankinde , then all should be actually pardoned and saved . . experience shews that such phrases must necessarily be so limited : for if christ died for all men intentionally : how is it that under the law , excepting a few proselytes , the offer of grace was onely to some few , and though it be enlarged under the gospel , yet there are many nations , and persons to whom christ and his benefits have never been offered ; and how then can we think that christ died for those to whom he never discovered so much as the mention of his death . quest. why then doth the scripture speak so universally about christ death ? answ. not to lead us into an errour contrary to other scriptures , but for these reasons . . to shew that this great benefit purchased by christ , was designed for man , and not for the apostate angels , heb. . . . it might be in opposition to the jewes : for a long time the means of salvation were onely amongst them , as john . . therefore peter would not so much as preach the gospel to the gentiles till he was admonished to call no person uncleane , acts . . seeing therefore that formerly to the jewes only were committed the oracles of god : now that by christs coming the partition wall was broken down , and the means of salvation is not inclosed in one country more then in another , it may very well be called the whole world that christ died for ; for commonly the scripture comprehends al the men of the world under this division of jew and gentile : hence is that precept , mark . . preach the gospel to every creature : so rom. . . the casting away of the jews is the reconciling of the world : where the world is opposed to the nation of the jews . . it was to abate and confound the pride of the jews , who because the messias was to come of them , were apt to be puffed up with this priviledge , and to envy and murmur that the gentiles should be made partakers of this grace : which christ represents under the elder brothers murmuring at the entertainment of the younger , luk. . . . it might be , because when christ came into the world , few of the jews were converted in comparison of the gentiles , rom. . , &c. and those branches were broken off , that new ones might be grassed in : therefore it may we●l be said , that christ died for all , and that he was a propitiation for the sinnes of the whole world , because that all nations did now come in and worship christ , whereas few of the jews received him . . it was , because now no nations or particular persons were excluded : for though there be an election of some only , and christ in his death had a special love to those only whom the father had given him : yet because , who these individual persons are , is not manifested by god , therefore the outward propounding of it is universal , not excluding any : thus all the invitations and commands are universal , as mat. . . . it may be , because though the greater part of the world perisheth , and many are called , but few chosen , matth. . . yet if we judge of those for whom christ died , absolutely in themselves , they are a great number : so that as there is a world of those that perish , so there is a world of those that shall be saved . . it doth use such expressions , as in this , so in other things also , when yet all acknowledge that there is a necessity of restraining it : as speaking of christ , it s said , all fl●sh shall see the salvation of god , luke . . and act. . . i will poure out my spirit upon all flesh , &c. whereas some onely had those extraordinary gifts : so that famous promise , that all nations of the earth should be blest in abraham ; whereas , gal. . . it 's restrained to the spiritual seed of abraham . quest. do reprobates receive any benefit by christs death ? answ. in some respects it had been better for them if there had not been a christ , because when they wilfully refuse him , it aggravates their sin and condemnation , john . . and . . yet several mercies do redound even to reprobates by christs death . as , . there is no man that lives under the means of grace , but he may hereby be encouraged to repent , and to believe for his salvation ; whereas the apostate angels are left without hope . . the ministers of the gospel may hereupon promiscuously preach the gospel to all , as within the spheare of christs death ; so the apostle writing to churches , wherein many were corrupt both for doctrine and manners , yet calls them a church , saints , beleevers , not excluding any from the benefit of christ : so therefore may ministers do in their preaching ; yet they must not propound christ as a saviour to them in the first place , but must do as paul when he preached to foelix , act. . . laying open the wrath of god to him for his sins , so that he trembled : so must they humble them by the law , before they preach the gospel . . reprobates have this advantage by christ , that they enjoy all the mercies they have : for all being forfeited by adams sin , by christ ( who is the heire of all things ) they come lawfully to enjoy the mercies they have : for its christ that beareth up the world : indeed they have not a sanctified use of what they enjoy ; for to the impure all things are impure , tit. . . but otherwise they have a lawfull right before god and man to what they enjoy , psal. . . . it s by christs death that many wicked men are partakers of the common gifts of gods spirit : it s the spirit of christ that gives several gifts to men , cor. . christ is the vine , and so not only grapes , but even leaves come from his sap and juice . . christ by his death is made lord of the whole world , and hath conquered all the inhabitants that are therein : so that they are christs as a lord , who hath bought them by his death , pet. . . they denied the lord that bought them . wicked men are bought by him to be his vassals and servants , and he may dispose of them as he pleases for his churches good . quest. how may it be proved that christ gave himselfe onely a ransome for some ? answ. first , because we are said to be elected in christ our head : for though election be originally from the meer will of god , yet we are chosen in christ as the mediatour : if then election be only of some , as is proved , rom. . then christ died onely for some : for christ is but the medium , whereby election doth bring about all the effects thereof . seeing therefore election is onely of some , and that is in christ as the medium , christ also must be onely for those that are elected . secondly , whom christ as mediator would not pray for , those he would not die for , but he prayed not for the world , john . . shall he give his blood , and will he not voutsafe a prayer , his intercession ? and oblation go together . thirdly , for whom christ died , he died not only for their salvation , but that they might have grace to fit them for it , tit. . . but the wicked have not faith and repentance given them . therefore fourthly , there cannot be a greater love then christ to die for one , and if god hath delivered up christ for us ; how shall he not with him freely give us all things , rom. . . therefore to say that christ died for all , and yet will not save all , is to grant the greater , and deny the lesse . quest. how then shall we know who they are that have an interest in christs death ? answ. first , such as are dead to sin . christs death , and sins death go together , rom. . , . gal. . . if christ be crucified for thee , the lusts of sin are crucified in thee . secondly , such are not onely dead to sin , but to the world also : so paul , gal. . . col , . , . so then not only grosse sinnes exclude from a propriety in christs death , but also an inordinate frame of heart to these lawful things below . indeed if this inordinate affection be a burden , and grief to thee , they hurt not : non sensus , sed consensus nocet . thirdly , such make the death of christ a pattern of all patience , and humble resignation , peter . , . for christs death is not onely efficacious , and meritorious , but exemplary . christ learnd obedience by his sufferings , heb. . . when he was reviled , he reviled not again , &c. so should it be with us . fourthly , such look upon the bitternesse , and uglinesse of sinne , as being so foule , that nothing but the blood of christ could wash it away : the very thoughts of christs death , makes them cry out of the cursed , and filthy nature of sinne . fifthly , such are infinitely affected with the love of god , and christ in this his death : so corinth . . . considering from what a dying , damning state christs death freed them , it works in them unspeakable affections , and enlargments towards god and christ. sixthly , such will resigne up to christ all that they have , and now live no longer to themselves , or to worldly motions , but unto christ , rom. . , . pet. . . cor. . . they look upon their bodies , estate , health , parts , &c. not as their own , but resign up all to christ. quest. what are the priviledges which come by christs death to such 〈◊〉 have interest therein . answ. first , such as can plead christs death , can also plead his resurrection , intercession , and whatsoever glorious actions are done by him for his people , rom. . . secondly , such have a propriety in all the benefits of his mediatourship , justification , sanctification , and glorification , rom. . , . heb. . . thirdly , such shall have no other good thing either in heaven or earth denied to them , rom. . . he that hath christ , hath enough , and if thou wantest any thing , it s not because god doth not love thee , or because his merciful thoughts are not towards thee ; but because many good things are not absolutely good in themselves , and so not wholly necessary for thee . fourthly , such may from this special love to them rather then to others , have an assured perswasion of their perseverance in grace , till they attain to glory : for christ will not lose any of those for whom he suffered such bitter things , rom. . . fifthly , such can rejoyce in all tribulations , and especially are above the fear of death . christs death having taken away sinne , which is the sting of it , cor. . , &c. quest. what are the benefits we have by christs ascension , and exaltation ? answ. first , hereby his holy spirit is given more plentifully , and abundantly : implied , john . . so john . . if i depart i will send the comforter , &c. secondly , hereby we are enabled with all holy and heavenly gifts , either in a sanctifying , or ministerial way ; so , eph. . . christ when he ascended gave gifts to men : that we have a ministry and ordinances with the spiritual effect thereof , it s wholly from this ? yea , john . . all miraculous gifts descend from this : yea , our faith , repentance , love to god , and delight in holy things is because of this truth . thirdly , hereby he prepares a place for his children , john . . he is gone to heaven to see that thrones of glory be provided for his people . fourthly , christ is gone to heaven to be our advocate , and to plead our cause , john . . h●b . . . in his greatest glory he forgets not his children , as pharaohs butler did joseph : yea , when we cannot minde our selves , christ is commending our estate to the father , and pleading our cause when any accusation is brought against us . fifthly , though christ be gone to the father , yet he is not departed from us for ever , but will come again and take us to himself , joh. . . which is the utmost happinesse that a beleever can desire . quest. who is the great lord keeper of the saints ? answ. jesus christ , john . . quest. what is implied herein ? answ. first , it implies our insufficiency to keep our selves . secondly , the precious esteem and account that god hath of them : they are his treasure , his jewels , mal. . . a peculiar people , and his heart is upon them . thirdly , it implies a more peculiar care of them , then of all the world besides : for they are said to be given to christ out of the world , that he may keep them . indeed god is a preserver of all , job . . psal. . . but he hath a gracious presence with his children , which is not from his infinitenesse , and necessity , but from his meere love , chron. . . isaiah . . fourthly , it implies the great safety of gods people , who have a fourfold cord that holds them , that cannot be broken . . christs power which is omnipotent , john . . . their life is hid with christ in god , collos. . . and they have a crown laid up in heaven . . his fidelity and immutability : he is the amen , the alpha , and omega ; the same yesterday , to day , and for ever , heb. . . . his love , and compassion , which quickens both power , and fidelity , and sets all on work ; when we were enemies he died for us , rom. . . how much more , being reconciled , will he care for us , which is far lesse then to die . . his wisdome : all treasures of wisdome being hid in him , isaiah . . he is called the counsellour : now all these must needs make the godly safe . fifthly , it implies a strong tie , and obligation upon christ to keep them : for they are given him as sheep to the shepherd : and he by one oblation hath at once for ever perfected the godly , heb. . . quest. what doth the phrase imply , where christ is said to be sent into the world , joh. . . ans. first , that though the three persons in the trinity are equal in nature , and dignity , yet the scripture represents to us an order in their operations to us ward , especially in the work of our redemption , so the father is said to send , joh. . . gal. . . joh. . . the son is said to be sent , to be the person that shall procure our redemption , the holy ghost is said to be sent by the father and the son for the application of those benefits which christ purchased for us , joh. . . and . . secondly , this sending of christ doth not relate to him as the second person ( for so he is not sent , but begotten ) but as he is mediatour , as god and man , and denotes his incarnation , with the discharge of all those duties which thereby he undertook . thirdly , it signifies the authoritative mission , and calling him to that work , heb. . . and . . fourthly , that the father did not only call him to this wonderfull imployment , but qualified , and fitted him with all abilities for that work , powering out his spirit upon his humane nature without measure , psal. . . joh. . . col. . . fifthly , that the fountain from which our salvation doth arise , is the meere good will and pleasure of the father . so that though our justification , sanctification , and glorification be attributed to the merits of christ , & it s for his sake , that we enjoy them , yet the sending of christ into the world , and giving him to become our mediatour , is wholly from the absolute good pleasure of god. sixthly , that he is under an office , and obligation of trust , and faithfulnesse : therefore he often calls it the command he had from the father , implying that if he did not accomplish all for which he was sent , he should be guilty of unfaithfulness , and disobedience . seventhly , yet we are not to think that this is done against christs will , as if his father did compell him to this work : no , he professeth the contrary , psal. . . eighthly , we may consider of a two fold office that christ was sent to , which yet cannot be well distinguished , because one is contained in the other . . there is the office of a mediatour , whereby he was sent to save his people from their sinnes , which is the sending most spoken of in scripture . . there is a sending as a prophet to teach , and guide his church : so joh. . . and he doth not teach only externally , but internally by giving a seeing eye and understanding heart . quest. what necessity was there of christ to be thus sent ? answ. first , had not the father thus sent christ into the world , there had been no difference between the damned angels and fallen man. secondly , herein the grace , mercy , and goodness of god appears , in that it was his only begotten son that he sent , the greatest gift that he could give . thirdly , christ mission is the original , and root of all the churches mission that is : as the father hath sent me , so i send you , joh. . . for christ being sent , is thereby made the head of his church , as church power is seated in him as the original , and therefore all the missions of church officers now is reduced to this as the fountain of all , therefore they are called the ministers of christ , the ambassadors of christ , they administer all in his name , and every thing is done by his authority , matth. . , &c. fourthly , take notice of the compleatness , and perfection of this mission , heb. . . that since christs mission we are not now to expect any other extraordinary missions , christ came as the fulness of all . fifthly , consider the seasonableness of the time wherein he was sent , gal. . . called the fulness of time , when the church of the jews was become like a wildernesse , when all the former prophets were forgotten , when there was an universal blackness upon the church , then christ came . sixthly , consider the manner of his sending , viz. in a humble , low , and contemptible way in the eyes of the world : so that none tooke him to be the messias . quest. what are we to consider about christs priestly office ? answ. first , that it did consist in offering up himself a sacrifice : every priest was to expiate sin by sacrifices : now because god would have burnt offerrings no longer , neither could the blood of rams , &c. purge away sin , therefore christ came to make an attonement : so that now we have reconciliation with god , upon a two fold ground : . his mercy ; . his justice . is his mercy to send christ into the world , yet that christ must satisfie by his death , it s his justice . secondly , herein christs priestly office exceeded those under the law : they being only typicall , did outwardly cleanse , but christs blood cleanseth us from sin , and purifieth our persons and consciences . thirdly , this priestly office of christ is not only in the oblation of his body , but also in his prayers for us . for so did the priests under the law : and christs prayers for us are of two sorts . . whilst he was on earth he prayed for us , joh. . . now he is in heaven he intercedes for us : his prayers on earth were attended with great cries , and groans , and debasing of himself : but this in heaven is nothing but the presentation of his will , that what he had prayed for , and obtained for his people ▪ should be applyed to them . fourthly , consider the adjuncts of his priestly office : he is a priest after the order of melchizedech , psal. . . heb. . . which doth imply . . the conjoyning of the kingly power to the priesthood , which was forbidden by the lord : king uzziah was smitten for medling with the priests office. had christ only sanctified himself to be a priest for us , without this kingly office , we should still be under the power of our lusts , and should have wanted a spiritual prince of glory , against that prince of darkness . . it implies the spirituality of his priesthood : for melchizedek , though a priest , yet he brought only bread and wine to abraham to refresh him so : christ after that bodily oblation of himself , hath now appointed his children no other but spiritual sacrifices . . there is implyed the perpetuity of it : there is no abolition , or translation of this office to any other . . this priestly office was confirmed by an oath , heb. . , every word of god is as sure as his oath , but this was done to establish our faith : for its the hardest thing in the world for a soul troubled with sin , to believe that christ hath made such an attonement , and purchased reconciliation : therefore god did not only promise , but swore it . quest. what are we further to consider about the priesthood of christ ? answ. first , that christ is not only the priest , but the sacrifice it self : he offered up himself in the bloody and ignominious death of the cross for our sakes . secondly , that he is not only priest and sacrifice , but altar also . priest he was in both his natures as god and man : sacrifice he was in his humane nature , because that only could suffer : and altar he was in respect of his divine nature , because by that he was sanctified . thirdly , in a sacrifice it was necessary that there be some kind of destruction or anihilation of the thing to the honour and glory of god : so christ suffered both in soul and body , in those exquisite torments which were upon him ; he was wounded all over for our transgressions . fourthly , that christ offered up his body as a sacrifice to god : for its unlawful to offer sacrifices to any but to god , because hereby is represented gods supream dominion and majesty , which is signified by the destruction of the thing offered . now though christ did not cease to be god , yet by his death there was a separation of soul and body , though not of the divine nature from either . it was then unto god that he offered up himself . fifthly , this sacrifice was by way of expiation , and propitiation to attone , and pacifie the justice of god , which otherwise would have been a consuming fire to all man-kinde , as it was to the apostate angels . sixthly , the holy and ●ust nature of god against sin is such , that there was a necessity of christs sacrificing himself upon the crosse for us . quest. what are the properties of christs sacrifice ? answ. first , it had infinite worth in it : so that if god had so ordained , it would have procured reconciliation for all the sinnes of all mankinde , and that because the person offering was god , as well as man : hence , rom. . , . . it s of infinite worth in respect of the gracious readinesse , and willingnesse of him that did offer it . . it had infinite worth in respect of the thing offered , which was no lesse then the precious body and blood of christ himself . secondly , though christ offered up himself a sacrifice , yet the appplication of it must be in such a way as god hath appointed , which is not done till it be received by faith : for so the father hath appointed that this price should reach to none but those that believe . thirdly , that hence christs blood doth not onely wash away the guilt of sinne , but the filth of it , tit. . . so that none can plead the justifying efficacy of ch●ists death , that have not also the sanctifying efficacy of it . fourthly , though christ offered up himself but once , yet the virtue , and power of it doth abide for ever ; yea , it extended to the godly that lived before his sufferings . fifthly , that its continually useful and necessary , because we renew our sinnes daily , and it behoves us to apply this medicine continually . sixthly , consider the certaine successe , and prevalency of it to reconcile us to god. seventhly , it s that sacrifice which christ presents to his father . eighthly , the purity of this is not to be forgotten : christ is a lamb without spot , pet. . . for as we must have a priest without sin , so a sacrifice without any defect : otherwise this sacrifice would have needed another , and so in infinitum . ninthly , the virtue of this sacrifice is to make us like christ himself : he thinks it not enough to be a king and priest himself ; but he makes us kings and priests for ever . we offer up prayers and praises to him , and by him we conquer all our spiritual enemies . quest. how is christ the cause of our sanctification ? ans. first , efficiently : for not onely the father , and spirit , but christ himself also is the cause of all the holinesse we have ; therefore called , the life ; because he gives all supernatural life to his : and the vine , john . . because as the branch separated from the vine can bring forth no fruit , so neither we without christ : as also the authour and finisher of faith , heb. . . of his fulnesse we all receive , &c. joh. . . secondly , he is the meritorious cause of our sanctification : and therefore not onely pa●don of sin , but holinesse and zeal is made the consequent of christs death , rom. . . thirdly , christ in a large and improper sense is called the formal cause of the good that is in us : an assistant form , not informing , i. e. christ received and applied by faith , doth in a most inward , and intimate manner live in us , and thereby strengthens us : hence , gal. . . i no longer live , but christ in me . for by faith we are united to him , and so he becomes our head from whom we have all spiritual influx . fourthly , christ is the final cause of our sanctification , i. e. we are made holy to this end , both that we may shew forth the praises and glory of christ as our redeemer , as also that we should live to him : desiring to know nothing but christ crucified , cor. . . quest. did christ do as much for one believer as for another ? answ. yea , as will appear if we consider these things . . christ as mediatour did receive all equally into his charge , and trust ; the father gave such a number of persons , neither more , nor lesse to christ , to purchase their salvation , and every one of these he did exactly know : for to him , as god , all things past and to come are present . . as thus christ in a mediatory way received every one to his charge , and trust so in the discharge of it , he had an equal respect to all , not willing the salvation of one beleever more then another . . in respect of the effects and fruits of his mediatory loue , in some particulars all are alike , as in justification ; all beleevers stand alike justified through the blood of christ , all are accepted of , and beloved of christ alike . though its true , one is more justified then another extensively , but not intensively , i. e. one hath more sinne forgiven then another ; yet christs righteousnesse is the same in it self to all : as the light of the sun is the same to every starre , though one star partaketh more of it then another . . in the application of christs benefits there is no regard to external temporal differences , so that a poore weak christian may enjoy more of god and christ then the richest , or learnedst in the world . . christs gracious promises , which are for the maine the substance of the covenant of grace , are equal to all his . indeed there are peculiar promises , which are made either to some high degrees of grace , or to some in their peculiar promises , which are made either to some high degrees of grace , or to some in their peculiar relations , or sufferings for christ , which do not belong to all ; but the covenant of grace , which is the substance of all promises , i● offered , and fulfilled in one beleever as well as in another : for , corinth . . . object . but such glorious promises do no not belong to me , i am so poor and unworthy ? though others may claim them , yet i may not ? answ. hereby thou chargest christ sinfully and foolishly : is not christs promise universal to every one that is heavy laden , matth. . . why dost thou except when christ doth not , saith he , not clearly , him that comes to me , i will in no wise cast out , john . . though nexer so miserable , wretched and sinful . object . but we cannot go to him ? answ. john . . all that the father giveth me , shall come to me . christ will not break the bruised reed , nor quench the smoking flax , matth. . . yea , the promise of perseverance is to every godly man , as well as to any , pet. . . . christs power , protection , care is to one as well as to another , though he may suffer some to be more afflicted , heb. . . quest. but doth not christ love a strong christian more then a weake one . answ. in some particulars the poore weak christian hath more love and affection from christ then a strong one . . christ commonly shews more pity and compassion to such as are objects of greater want and indigency . he gently leads those that are with young . . his protection , and preservation of such is more peculiar , and emphatical ; the weaker thou art , the greater is gods power and grace manifested in thee , cor. . . he is the father of the fatherlesse : when we are weak , then are we strong . . he doth commonly vouchsafe more inward comforts , and evidences of his love to such , and gives them more chearfulnesse and joy ▪ yea , new converts have many times more joy then they have all their life after . . god doth in a singular manner keep them from those exercises and tentations which many times he lets to fall upon those that are more eminent , john . . . though they are weak in some things , yet christ makes them remarkably strong in some other things ; the apostles for fear fled from christ , when mary followed him to the crosse . . to the weak , god hath made glorious promises for the encrease of their grace , isa. . . mat. . zach. . . . god sanctifies these infirmities and weaknesses to them , so that they get more good by their weak graces , then others doe by their strong . it s better to be a babe in grace , fearing to fall , then presumptuous , as peter was . quest. is there then no difference between believers in respect of the fruits of christs death ? answ. yes : for , first , though justification be alike , yet their sanctification is not : one is more holy then another : as one star differs from another in glory , so doe christians in grace : there are babes , and strong men in christ. carnal , and spiritual . indeed , one is sanctified as well as another , aeque , but not aequaliter : the measure and degree is different . secondly , as sanctifying , so common gifts which are for service , god gives them in much variety , eph. . . cor. . . there be diversity of operations , yet but one spirit . thirdly , the means of grace are likewise differently administred : some live under more powerful means then others : some also live in cleerer , and more evidencing times of gods grace then others : yet is there not one elect person , though liuing in remote and dark corners , but the converting grace of god will finde him out . fourthly , their tentations , either inward or outward , are very different : all gods children have not such buffertings of satan as paul had . obadiah lived quietly in ahabs court , when elijah was pursued to death , rev. . . the devil shall cast some , not all , into prison ; yet in these different administrations all beleevers may take the same essential comfort , and look for the same substantial happinesse . quest. what are we to consider about the glory of christ ? answ. that the glory which christ hath , he communicates it one way or other to his children : if the head be crowned with glory , it redounds to all the body . yet to understand this aright , consider . that the glory which christ hath , as it is personally and subjectively his , so its incommunicable . for if that should be made ours , we should be the only begotten sons of god , mediators , and saviours , &c. . we must consider a difference of those effects of glory which christ vouchsafeth to his . one instance of glory was to work miracles ; this was part of the glory that was common to christ and others : yet it was communicated only to some of the apostles and believers in the primitive times : yea to some to whom he was not an head in a spiritual and saving manner ; yet herein was there a great difference between christ and beleeves , he wrought them in his own name , and power , they through the name of christ. . there are some things which christ did that are made legally ours : god accounts it as if we had done them . so christs sufferings to take away the curse of the law , and his obedience to the rule of the law is made ours ; and therefore by his obedience we are said to be made righteous . . there are glorious priviledges which christ hath , and he gives them to us also ; we are sonnes as well as he , yea , co-heirs with him in glory , rom. . . we shall raigne with him , be raised up , sit on thrones of glory with him , judge the world with him ; as he hath a rod of iron to break the nations with , so shall the saints have , rev. . , . . there is the sanctification of our natures by grace : and as christ was sanctified , so also doth he sanctifie us : he sanctified himself for this end , and of his fulnesse we all receive , joh. . . so , cor. . . and . . for he made himself a sacrifice , not onely to remove the guilt of sin , but to subdue it ▪ to make us holy as well as happy . quest. how came christ , being god , to pray to the father ? for by this the arians , and socinians would prove him not to be god ? for say they , why should he pray that could do what he pleased ? answ. christ , though god , yet as man he did pray to the father , and that for these reasons . . because as man he was not omnipotent , and so his humane will was not able to accomplish what he desired , in which respect it was that as man he prayed . . christ as man was subject to the law of god , and so was bound to give that service , and religious worship to god which the law required , and therefore his praying was the fulfilling of a duty which he had voluntarily submitted to . so was his baptisme , mat. . . . though all things were due to him , yet by the ordination of god , he could not partake of them but by prayer . ask of me , and i will give thee the heathen for thy inheritance , &c. psal. . . prayer is appointed both to christ and us as the medium whereby gods purpose is brought to passe . . christ prayed upon the same ground as he gave thanks : he praised god as the father of such mercies as his soule was affected with , and so he prayed to god for such things as he had not yet the full accomplishment of . . christ prayed for our example , that we should imitate him . quest. what then is the difference between christs prayer , and ours ? answ. first , if we speak absolutely of christ as a person , so he needed not to pray : for so being god as well as man , he could have done all things the humane nature desired without any humble supplication to the father : but it s otherwise with us . secondly , neither did christ pray for any spiritual gracious mercies : which are the chiefest matter of our prayers , because such things imply a sinful imperfection in the subject . thirdly , neither did christ use prayer as a meanes to quicken , and excite his heart , to make it more heavenly and zealous , as we doe . fourthly , all that he could pray for was in reference to his body , and the further glorification of that , he having taken our infirmities upon him : it s not so with us . quest. isa. . . it s said , that christ had no form or comlinesse : is this so ? answ. first , to god he was altogether desirable , the only beloved , and comely in his sight , and without whose grace none is beauteous in gods eye , psal. . . secondly , he had forme and comeliness to the admiration of the good angels , which made them cry holy , holy , holy , when they beheld the majesty of his beauty . thirdly , the divels spied a beauty in him , when they acknowledged him to be the son of the high god , luke . . fourthly , believers , who are the most clear-sighted in the world , acknowledge that he is altogether the faire , and the chiefest of ten thousand , cant. . , . and . . fifthly , the eyes of unbelievers will one day be opened to see his beauty , either in their conversion , when their carnal eye is made spiritual : as we see in p●ul , nichodemus , &c. or in the day of judgement , thes. . . when he shall appear in glory . quest. whether was christ in his face , and outward feature beautiful , as psal. . . thou art fairer then the children of men ? answ. that text speaks not of his outward beauty , but of his inward , and spiritual beauty , by reason of his wisdom , holiness , righteousnesse , meeknesse , &c. yet it s very probable that in his body he had much comlinesse : for these reasons . . the jews never twitted him with any corporal deformity , which they would out of malice have done , if he had had any deformity . . he was not subject to any miscarriages in his conception , or birth , whence weaknesse , and deformities ensue . . he was not subject to diseases which come by sin , and often deface the beauty of the body , nor to any intemperance in life , which spoiles the comlinesse , and colour . indeed christ took some universal infirmities of man , as hunger , thirst , mortality , &c. but he took no particular infirmities , of blindnesse , lamenesse , &c , he that was perfect god , was made also perfect man. some think , and that very probably , that the first and second adam were as comly , and well featured in body as ever any in the world : being both formed without sin , and without man , and being more immediately compleated , and perfected by god. quest. how , and why should god hide his face from his son , seeing he loved him alwayes ? and when he cryed out that he was forsaken , did he cease to be god , or to be in god ? answ. god did not hide his face from him , as he was his son , but as he was our surety in the room of sinners : he hid not his face from christ as man , but as a mediatour . again , it was not the godheads forsaking christ according to essence , but according to sence . it was not a totall , absolute , and final forsaking , but only partial , and for a short time . calverts mel caeli . quest. what are the parts of christs office ? answ. that he is a prophet , a priest , and a king , christ revealed , and revealeth to the elect the whole counsel of god , as a prophet . he procured , and procureth for them all the good therein revealed as a priest : what he revealed as a prophet , and procured as a priest , but as yet is unaplyed , he applyed , and applyeth as a king. quest. why are the parts of his office mentioned in this order ? answ. first , in respect of man , whose ignorance is healed by him as a prophet , his alienation as a priest , his impotencie to subjection , as a king. secondly , in respect of the manner of the actuall dispensation of salvation , made known by him as a prophet , procured by him as a priest , applyed by him as a king. thirdly , in respect of the manner of the execution of his office : he taught as a prophet , he suffered as a priest , he entered into heaven as a king. quest. how is christ a mediatour ? answ. he is a mediatour of our salvation , but not of our election . quest. doth it not imply inferiority to be a mediatour ? answ. christ , in respect of the divine nature is equal with god , phil. . . but in respect of his office , and the humane nature , both which the word christ precisely taken , holdeth out to us , he is inferiour to the father , joh. . . object . christ being both god and mediatour , which is an office implying inferiority , it follows from hence , that christ is inferiour to himself ? answ. christ as mediatour is inferiour to himself as god , inequality in respect of office , consisteth with equality in respect of nature , and persons . object . christ being both god and mediatour , it follows that christ is a mediatour to himself . answ. a mediatour is so either properly , or analogically . properly who reconcileth others unto others . analogically who reconcileth others to himself : as he that doth justice unto another , exerciseth justice properly : but he that doth justice unto himself , exerciseth justice proportionably : christ performeth the part of god accepting , and of a mediatour reconciling , in a diverse respect . object . but tim. . . there is one god and one mediatour , the man christ. hence it seemeth that christ is mediatour as man , not as god-man ? answ. the word man here is not taken in an abstracted sence , for the humane nature alone , but in a concrete sence , signifying the person , and nature , yea both natures together . so also , acts . . object . if christ as god-man be mediatour , then the divine nature subsisting in the relation of the son , received the office of mediator , and consequently something may be added to god , but nothing can be added to god , because he is perfection itself ? answ. the divine nature received not the office , as considered in it self , but in respect of its voluntary dispensation , as accepting of subsistence with the humane nature , i. e. christ received and sustained the office of mediatour , not as god alone , nor as man alone , but as god-man : the divine nature in respect of its voluntary dispensation : the humane nature properly . to the divine nature there is not any thing added , only a relation : but to the humane nature there is added a reall change . quest. what are the principal effects , and consequents of the personal union , in respects of christ manhood ? answ. first , the grace of eminency , whereby the manhood in respect of this personal union is exalted farre above all creatures , and now sitteth at the right hand of god. secondly , created habituall grace , which christ received out of measure , joh. . . it was in him in his full latitude in four respects . . in respect of its subject , here it is to be found in its proper subject , as light in the sun. . in respect of its nature : there is in christ all kind of grace . . in respect of the intensenesse of it : it s in him in the highest degree , both negatively , it could not be exceeded , and positively , none was equal to it . . in regard of the effects , that he might be fit to derive unto his members all that measure , and fulness of grace that becometh such an head ; grace in the elect is the same in kind , with that created grace that is in christ. thirdly created power , which also is out of measure , the power of working miracles was in christ as man constantly , and permanently after the manner of an habit ; not so in the prophets , and apostles . yea the humanity of christ , besides its inherent power , which exceeds also other creatures , is also an instrument of the divinity , which is omnipotent : hence , christ as man could , and can do whatsoever he pleaseth either by his inherent power , or as an instrument of the divinity : hence he received that compleat authority of executing all power both in heaven and earth , matth. . . fourthly , created knowledge . knowledge in christ is either increated , which is in him as god : whereby he knoweth all things , joh. . . or created , which is in him as man , and is of three sorts . beatificall , infused , and experimentall : . beatificall knowledge is called the knowledge of vision , whereby he doth not only see god face to face , as the rest of the saints do , but sees also the manhood in personal union with the god-head : the knowledge of the blessed , and the torment of the cursed : of it , joh. . . its principle is the perfect understanding of the manhood : its medium , the light of glory . . infused , whereby he knows all things that can be known by the concreated abilities of angels or men : of it , isa , . . it s principle is an habit infused by god : its medium , the light of grace . . experimentall , whereby he knows all things that can be known by practice , and rational observation of events : of it , luk. . . it s principle , the faculty of reason : its medium , personal experience , heb. . . and observation of reiterated events by the light of reason . christs beatifical knowledge admits not of increase , in respect either of the habit , or act . his infused knowledge admitted not of increase , in respect of habit , though it might in respect of the act . his experimental knowledge seems to have admitted increase both in respect of the habit , and act , hee grew in wisdome as in stature , luke . , . fifthly , the right of divine adoration , heb. . . rev. . . yet we are not to worship with divine worship the man-hood as considered in itself , but as being personally united to the god-head , we worship him as god-man . sixthly , communication of properties , which is a manner of speech , whence that that is proper to either nature , is not only verbally , but really predicated of the person consisting of , or subsisting in both natures . seventhly , capablenesse of the office of a mediatour . quest. what is the state wherein the lord jesus executed the office of mediatorship ? answ. either the state of humiliation , or exaltation . the estate of humiliation , continued from the time of his incarnation to his resurrection . the estate of exaltation began at his resurrection , and continues for ever . quest. what are the degrees of his exaltation ? answ. his resurrection opposite to his death : his ascention into heaven , opposite to his descention into the grave : his sitting at the right hand of the majesty of god ( i. e. in a state of glory , next to the glory of god himself ) opposite to the continuing in the grave . quest. what is christ thus in glory now doing ? answ. executing his mediatory office , not in a condition of humiliation , as when here , but in a manner suitable to his state of glory . quest. how doth he now execute the prophetical part of his office ? answ. by sending forth the ministery , giving gifts , and making the improvement thereof effectual for the calling home , and building up his elect , matth. . , &c. ephes. . , &c. quest. how doth he execute the priestly part of his office ? answ. first , by appearing in the presence of god for us , heb. . secondly , by continual presenting to the father the satisfaction , and merit of his perfect obedience performed by him in his state of humiliation for us , rom. . . h●b . . . thir●ly , by manifesting his constant will , and desire , that this his satisfactory , and meritorious obedience should be accepted of the father for us , joh. . . fourthly , by declaring it to be his constant will , and desire that the benefit thereof should be effectually applyed to us , heb. . . and . . note . some hold that ch●ist still in heaven as man , doth pray to god the father , properly , and formally in respect of his church , whence , say they , he is called an advocate with the father , and is said , still to make intercession for us : yet not that he prayeth in so servile and humble a manner as he did whilst here , yet ( say they ) its more then a meere presenting of himself , or his will that the father fulfill what he hath purchased : it s a true , and formal praying , neither ( say they ) is this any more indecent or unbeseeming christ as man in heaven , then praising of god , which yet as man he doth . quest. how doth he exercise the kingly part of his office ? answ. by applying unto his elect by his spirit , what he revealeth as a prophet , and purchased as a priest , by ruling in his elect by his word , and spirit , together with defending them from his and their enemies . mr. nortons orthodox evangelist . quest. how was christ revealed under the old testament ? answ. the first prophesie of christ was by god himself given to adam , gen. . . the seed of the woman shall break the serpents head : and christ was that seed of the woman , being born of a woman only , a virgin that had not known a man : and therefore at the very time when he fulfilled this promise upon the cross , he said to his mother , woman behold thy son : woman , not mother , to intimate that he was the seed of the woman long before spoken of . abraham also expected this promised seed , joh. . . he saw my day , and rejoyced : this was the soul of the covenant of god made with him , the seale whereof was circumcision , an image of his blood-shed . isaac was a type of his seed in many respects . . isaac was born of sarah , a barren woman , and past child-bearing : jesus was born of mary , a virgin , springing like a branch out of a dry stock : like a stone hewen out of a rock without hands , dan. . . . isaac bare the wood that should have consumed him , christ bare the cross on which he was crucified . . isaac was bound , jesus was bound . . isaac should have been offered for a sacrifice , jesus was offered a sacrifice for the sins of the world . . isaac on mount moriah : jesus on mount moriah , as some think . . from isaac arose that proverb , in the mount will the lord be seen . in jesus its much more true : for no man hath seen the father at any time , but the son , and he to whom the son hath revealed him : in him we see all the love of god : for behold what love the father hath given us , in that he hath sent his only begotten sonne into the world , that whosoever believeth in him might not perish , &c. many such types had those times , like prospective glasses to convey their glimmering sight to the only object of happinesse christ jesus . as jacob , who got the blessing in his eldest brothers garment . joseph who was stripped of his cote , sold by judahs motion , stood before pharaoh at thirty years old , whose core dipped in blood , turned the wrath of his father from his brethren : even as christ was stripped by the souldiers , sold by judas treason , stood before god in his office about thirty years old , and in whose blood we being dipped , are delivered from the wrath of god the father . thus before the law : under the law we shall find nothing but christ. the children of israel in their journey to canaan were guided by a pillar of cloud by day , and of fire by night , their day was something overcast by a cloud , and yet their darknesse was something overcome by a light . hence peter compares the word of the prophets to a light shining in a dark place , pet. . . now all the light they had was borrowed from christ , as the stars doe theirs from the sun , and all lead to christ again , as little rivers to the ocean . see this . in their sacraments : their ordinary sacraments were circumcision , and the passeover , which both had reference to the same inward grace : for what ment the blood-shed in circumcision , and sprinkled on their door-poosts in the passeover , but the blood of christ shed for the remission of ●ines , and sprinkled on our hearts to cleanse us from sin : christ was the true paschall lamb , in whom therefore the law of it is fulfilled , not a bone of him shall be broken , where john calls him , the lamb of god , &c. joh. . . again the pillar of cloud , and fire , and the red sea in which they were baptized , as cor. . . called in the gospel the baptism of water , and fire , signified the effusion of the blood of christ , and the infusion of his graces : the merit of his passion , and the efficacy of his spirit in our hearts to make it ours by application : the water that came out of the rock , being smitten with the rod , when the people were ready to perish , signified the blood issuing out of christs body in his bloody sweat , when the wrath of god , the rod of god lay heavy upon him , when the chastisement of our sins was upon him : so that which streamed out of his side when pierced by the souldier , which was spilt for our sakes , who otherwise had perished . the manna wherewith they were sustained in the wildernesse , was christ , that bread of life that descended from heaven , joh. . . so cor. . , . the brasen serpent figured christ lift up upon the cross , and as that saved all that looked to it being stung with fiery serpents : so christ saves us from the power of the old serpent the divel , &c. . all the laborious and tedious paedagogy of their ceremonies was only to lead them to christ , the blood of all their sacrifices propitiatory , and gratulatory , of bullocks , rams , goats , lambs , &c. were all but types leading to christ , who was the true sacrifice , in which all others were sanctified , and by which gods justice is satisfied : and they were so many , in such variety to seale to them his alsufficiency . so were all their curious ablutions , and costly oblations of rost , baked , sod , fried , to teach our perfect washing by his blood , and perfect nourishment by his body , which suffered the heat of gods wrath , and so was dressed to our appetite , and sauced with such diversity to take away our satiety . the two goats , one offered as a sacrifice for the sins of the people , the other , having the sinnes of all the congregation confessed over him , was let go into the wildernesse : both which expresse christ in a double respect , either because he was slaine that we might escape : or because christ was dead and is alive , rev. . . he dying for our sinnes , and rising again for our justification , rom. . . so in the purgation of the leper , two birds were to be brought , the one to be killed , the other to be let flie being first dipt in the blood of the former , as christ died for us , and we being dipt in his blood escape death eternall . . all their holy persons represented to them their messias : their priests , especially the high priest , who sacrificed , and blessed the people in his name , in whom all the nations of the earth were to be blessed . and as the high priest bare the names of the tribes upon his shoulders when he appeared before the lord ; so did christ of all his faithful . the high priest entred into the holy of holies once a year , not without blood ; so did christ by his own blood open a way for us in the highest heavens , &c. . the holy places also were teachers of the same truth : as , ( ) the tabernacle was a visible signe of gods presence amongst his people , therefore in it was placed the mercy-seat , even jesus christ in whom it pleased god to have mercy on whom he will have mercy . ( ) so was the temple , and therefore they were to offer their sacrifices at the temple : their prayers were to be in , and towards the temple , because all were sanctified and accepted in christ who was the true temple : but when christ the true light came into the world , all these shadows fled away . dr. stoughtons christ crucified the tree of life . quest. how may it be proved that christ is true god ? answ. first , he to whom the name of god doth properly belong , he is truely god or the most high : but the name of god doth properly belong to christ , therefore he is god ; christ is called god , so as no creature is , both subjectively , and by way of attribution . . subjectively . so sam. . . the god of israel said , &c. which is a prophesie of christ , and can onely be meant of him as our mediatour . so , tim. . . god was manifested in the flesh . . by way of attribution the name of god is spoken of him . so , isa. . . the mighty god , hos. . . i will save them by the lord their god : so , john . . my lord and my god , joh. . . the word was god , tit. . . the great god , rom. . . christ is over all , god blessed for ever . he is called also jehovah , which is altogether incommunicable to the creatures : nothing his eternal essence : so , rev. . . to him which is , which was , and which is to come . god himself also makes himself known to his people by this name , exod. . . i am that i am . so , psal. . . that they may know that thou whose name is jehovah , &c. which name is never in scripture attributed to false gods , or to creatures . now that this name jehovah is ascribed to christ , appears , jer. . . he that is our righteousenesse is jehovah , the son of god , and not the father , who by his righteousnesse doth move the lord to justifie us . nor is christ thus called alone in that place , but in many others also ; as , isa. . . prepare ye the way of jehovah ; which mark expounds of christ , mark . , . so , zach. . . jehovah said to me , &c. which saint matthew applies to christ , matth. . . and in that prophetical psalm of the kingdome of christ , psal. . christ is six times called jehovah . . arg. if the divine attributes do truly properly belong to the sonne of god , then is he truly and properly god : but the divine attributes do truly , and properly belong to the sonne of god ; therefore he is truly god : as eternity is an attribute which is proper to god alone ; and this belongs to the sonne of god , john . . in the beginning was the word : now if christ was before the creation , he must then needs be from all eternity : for before the creation there was nothing but god. so prov. . , . the lord possessed me ( wisdome ) before his works of old , i was from everlasting . now that christ is called wisdome , appears , luke . . and . . so , john . . glorifie me with the glory which i had with thee before the world , and rev. . . i am alpha and omega , the first and the last , which was , and which is , and which is to come , rev. . . i am the beginning and the end . now these titles do belong to god , isa. . . and . . and . . so , john . . before abraham was , i am : compared with , exod. . . i am that i am . again , he is omnipresent , mat. . . lo i am with you alwayes , &c. so rev. . . and . . he is in the midst of the golden candlesticks . so also he is omniscient , which is peculiar to god. king. . . chron. . . prov. . . act. . . now that this properly belongs to christ is proved , john . . lord thou knowest all things , &c. so , joh. . . joh. . . rev. . . he is also omnipotent , which is peculiar to god : hence , cor. . . he is called the power of god , and isa. . . the mighty god , tit. . . the great god , hos. . . the lord of hosts . so , zach. . . again , absolute power to work so as he will is peculiar to god : but this title belongs to the sonne of god , joh. . . he raiseth and quickneth whom he pleaseth , and john . . i give to my sheep eternal life , john . . father i will that those which thou hast given me may be where i am , &c. also predestination of some to eternal life is peculiar to god , which also is attributed to christ , joh. . . i know whom i have chosen , john . . i have chosen you out of the world ; and this election was before the foundation of the world , eph. . . . arg. it s proved by comparing parallel texts of the old and new testament together : for such texts in the old testament , as without controversie are meant of the true , and everliving god , are in the new testament expounded of our lord christ : so , numb . . . and . . i will smite them with the pestilence , &c. which saint paul expounds of christ , cor. . . the people tempted christ , and were destroyed of serpents . so , psal. . . o my god take me not away in the midst of my days : of old thou hast laid the foundations of the earth , &c. which is applied to christ , heb. . . so , isa. . . &c. mine eyes have seen the lord of hosts : then followes , make the heart of this people fat , &c. which was accomplished in christ , joh. . , . again , isa. . , , . hos. . . the lord of hosts will make a feast , &c. he will swallow up death in victory ; which is meant of the lord christ , cor. . , . rev. . . isa. . . so , isa. . your god will come and save you , and v. . then the eyes of the blinde shall be opened , &c. which shews that it must be meant of christ , and his miracles , as luke . . so , joh. . . again , isa. . . prepare the way of the lord , &c. meant of christ , matth. . , &c. isa. . . the word of god abideth for ever , i. e. the gospel of christ , pet. . . mat. . . so , isa. . , . — his reward is with him : applied to christ , rev. . . so , isa. . . thus saith the lord and his redeemer , the lord of hosts , i am the first and the last , and thus christ described himself , rev. . . so , isa. . . — every knee shall bow to me , &c. applied to christ , rom. . , . phil. . . again , isa. . . — he shall be for a stone of stumbling , &c. applied to christ , luke . . rom. . . . pet. . . . arg. is drawn from the relation betwixt his sacred person , and god the father : christ is the sonne of god , and that not as angels , and men , by creation , or regeneration , but by eternal generation : and the father , and the sonne have the same individual substance : the father begets the son without change , or motion , after a most glorious and wonderful manner within himself , and essentially one with himself : yea , this relation is coaeval with the essence , as he is always god , so he is alwayes sonne , psal. . this day have i begotten thee , this day is the day of eternity , micah . . the goings forth of him — have been of old from everlasting . for this reason he is said to be the proper sonne of god , rom. . . and god his proper father , john . . he is called the only begotten sonne of god , john . . and . . john . . then he is not created . hence he is called the first born of every creature , col. . . as man he was a creature , but as god he was before every creature . he is called the image of his fathers person , heb. . . for , as when we look our selves in a glasse , our image like our selves is naturally produced : so when god with the eye of his understanding , beholds ( if we may so speak ) the glass of the divine nature from everlasting to everlasting , there results the son , an essential image of himself : so then he is the natural son of god ; and by that divine way of the fathers communicating of his divine essence , by eternal generation ; as may be further proved by the titles that god the father gives him by calling him his son , which is a title that advanceth christ above all creatures ; and christ calls himself the son of god , john . . for which the jewes charged him with blasphemy , john . , . . arg. we are enjoyned in scripture to worship christ with that religious adoration which is properly and solely due to the everliving god , therefore he is god , nor will the lord give this his glory to any other , isa. . . and . . hence , john . . he that honours not his son which is sent , honoureth not the father which sent him . there are divers honours which are gods peculiars , and they all belong to christ : as , . religious worship in spirit , which is the exhibiting of that reverence and worship which is due to the great god , in all places , at all times , and in all things : but this spiritual worship is to be exhibited to our lord christ , psal. . . worship him all ye gods , and rev. . . saint john ascribes to him glory , and dominion for ever and ever . so , rev. . . and . . and rom. . . he is over all , god blessed for ever . again , the high god alone is the object of religious invocation , psal. . . and they are idolaters which call on them that are not true gods , gal. . . yea religious invocation is gods glory which he will give to none other , isa. . . but it is to be given to christ , acts . . and . , . cor. . . rev. . . hence i argue , that person that knows the hearts of all , and hears the prayers of all in the world , is the true god : but christ doth so , therefore he is true god. again , it s an honour peculiar to the true god , to be the object of religious trust and confidence : but jesus christ is the object of religious trust and confidence , therefore he is the true god. . arg. to swear is a part of religious service when performed in truth , in righteousnesse , and in judgement , which analogically is ascribed to christ himself . hence the argument is , that person that is the object of a religious oath is god , deut. . . thou shalt swear by his name , who is a most infallible witnesse , judge and avenger of all perjured persons , and such as use his name either rashly or falsly : but christ is the object of a religious oath , & because he hath no greater to swear by , he sweareth by himself , isa. . . i have sworn by my self that to me every knee shall bow . here christ swears by himself , and the words immediately foregoing , v. . i am god , and besides me there is none other : saint paul expounds those words of christ , rom. . . before whose tribunal every knee must bow , and by bowing of every knee , he proves that we must all stand before the tribunal of christ , therefore christ is god. . arg. divine service is only due to god , deut. . . repeated by christ , mat. . . inward , and outward service which is absolute , illimited , and universal is to be performed only unto god : but this honour is due to christ as he is the great lord ; whom even the greatest kings are bound to serve , dan. . . psal. . , , . and this was foretold , psal. . . all kings shall fall down before him , and all nations shall serve him . hence also , luke . . and john . . yea , the holy angels are bound to serve him , dan. . . heb. . . therefore he is god. . arg. the maker of heaven , and earth , and all things in them is the true god : but jesus christ is the maker of heaven and earth , &c. therefore he is the true god , gen. . . isa. . . exod. . . jer. . , . now that christ is the maker of heaven and earth , is proved , joh. . . all things were made by him , and ver . . there was nothing that was not made by him , col. . . all things were made by christ , things visible , and invisible , &c. . arg. he that is the preserver of all things is god : but christ is the preserver of all things , therefore he is god : for preservation is a work equivalent to the creation , neh. . . without him all things would fall back to nothing , rom. . . of him , and for him , and to him are all things . now that this conservation is the work of our lord christ , appears , heb. . , . and . . and . . col. . . with v. , . joh. . . my father worketh hitherto , and i work . . arg. infallible knowledge , and prediction of future events which are meerly contingent , and which in nature have no reason at all of their futurition , is an argument of the deity . what is more contingent then to know our thoughts afar off ? but so doth god , ps. . . act. . . now that this is peculiar to god only , appears , isa. . . hence he is called a god of knowledge , sam. . . and infinite in understanding , psal. . . but our saviour christ foreknew , and foretold things to come , luk. . . mar. . . joh. . . therefore he is god. . arg. he that works miracles by his own power , is god : but christ wrought miracles by his own power , therefore he is god : now that miracles are gods royal prerogative , appears , psal. . . the lord above doth wondrous works : this is implied , kin. . . am i a god to kill , and make alive ? that christ wrought miracles when , and where he pleased , appears in very many instances ; the apostles could not do so , as appears , act. . . tim. . . they could not raise their friends from the bed of sicknesse . it s gods property alone to do what he pleases , psal. . . yea , christ wrought such miracles by his own power , as never man wrought , john. . . yea , he raised up his own dead body . hence , joh. . . if i do not the works which no man ever did , &c. yea , christ did the same works which his father did , and after the same manner , joh. . . yea , he wrought his miracles by his own power and virtue , mark . . yea , he gave power to others to work miracles in his name , mark , , . act. . and . , . yea , christ by his working of miracles was demonstrated to be the son of god , and equal with the father , joh. . , . mat. . . see act. . . . arg. it was requisite that christ should not only be a true man , but very god also for the accomplishment of gods glorious designe and purpose of mans redemption . it is true , christ was mediatour before his incarnation , by his word , and spirit , acting in reference to the nature which should in the fulnesse of time be assumed into his person , but he was not so perfectly a saviour as now he is . this second person of the glorious trinity is named jesus , and he is so called from the end , which is most excellent , to save men from their sins , and hell , and to confer righteousnesse and life upon all beleevers : and the name messias , and christ import his offices , which are the divinely instituted means to attaine that end , viz. the salvation of mens souls . a meer creature priest , a meere creature prophet , and a meer creature king could not perform those several actions which were necessarily to be done by christ , who was a priest , a king and a prophet , all three meeting happily in him , and in him alone . christ in regard of his priestly office , which was after the order of melchizedeck ) offered up his body as a propitiatory sacrifice by his eternal spirit , to reconcile us to god his father , to obtain remission of sinnes , spiritual graces , and life eternal by an alsufficient price laid down for us . indeed god is said to love the world , and from thence to give his son to die for the elect , joh. . . and freely to forgive all our sinnes : but this is not opposite to the merits and satisfaction of christ which belong to him as a priest , and sacrifice : for we must consider a double reference of gods love ; one towards the creature , the other towards his justice , and hatred of sin . god would have his son to satisfie them both with due recompence . he satisfied his love to the sinful creature , when he gave his son to be our mediator : he satisfied his love to justice , and hatred of sin , when he gave his son to die for us , and by his blood to expiate our sin : he satisfied his love to the creature , because out of love he forgives sins freely in regard of the creature , though he laid the punishment on his dear son to satisfie his justice : for notwithstanding his love to justice , and hatred of sin , he out of his love to his elect forgives their sins , and gives them eternal life , in which respect it may be truly said , god satisfied himself , and appeased himself in his beloved son. now the blood of a meer man could not satisfie gods justice for those innumerable and grosse sins which man had committed against the infinite majesty of god : the church is redeemed by the blood of god , acts . . not was it sufficient that christ should be a saviour in regard of merit , but he must be so also in regard of efficacy ; and he executes his offices most powerfully and gloriously , being exalted ( after he had overcome death ) above all principalities and powers , where he is our advocate , yea , such an advocate as can plead the worthinesse of his person , his perfect obedience , and meritorious sufferings , and can do whatever he pleaseth to promote our happinesse : hence , . conversion , illumination , and all saving graces are his free gift , joh. . . and paul oft prays , grace , and peace from god the father , and from jesus christ. . he governs them by his holy laws , protects them by his grace , and power , and singularly cares for them as his precious jewels , is tenderly affected to them as a father to the child , &c. john . . and b●ings them at last to his eternal inheritance , pet. . . . he sends his holy spirit to dwell in them , and to be their comforter , and this proves him also to be the true god , in that he can send the holy ghost , who is also the ever living god. . as he quickned his own body , so he will raise them up at the last day : hence he calls himself , the resurrection and the life , joh. . . so , cor. . , . . he will send his angels to gather them together , and shall passe sentence on the devils and the wicked , and force every knee to bow to him , isa. . . rom. . , . tit. . . . he will give unto his sheep eternal life , joh. . . and . . see all these arguments enlarged , and vindicated from all the cavils , and objections of the adversaries by mr. estwick in his answer to bidle . quest. how far forth are the actions of christ to be imitated by us ? answ. for answer hereunto we must distinguish of christs actions : as , . such as were done by his divine omnipotency , as all his miracles were : these are admirandae , & adorandae , non imitandae : to be admired , and adored , not to be imitated . . such as were done by his prerogative . as his sending for the asse without his owners consent : these are amandae , non imitandae : to be loved , not to be imitated . . the actions of his mediatorship : as his dying for sin , rising from the dead , ascending into heaven , &c. these are not to be imitated but only analogically : thus , as he died for sin , we must die to sinne : as he rose again , so we must rise to newnesse of life : as he ascended into heaven : so must we daily in our meditations , and affections : as he was a king , so must we be to conquer our lusts ; as he was a priest , so must we be to offer up spiritual sacrifices . . of a contrite heart , psal. . . . of righteousnesse , psal. . . . of praise , heb. . . . of almes , heb. . . . of our selves , our soules , and bodies , rom. . . as he was a prophet , so must we be to instruct our families . . his ministerial actions , wherein especially two things are considerable . . his unction , or fitting with gifts . . his mission and sending by his father : and these are to teach ministers not to run before they be gifted by god , and sent by the mediate means of the presbytery . . his natural actions , as eating , drinking , sleeping , &c. wherein , though we do the same , yet we cannot be said to do them in imitation of him , because we do them by a natural instinct . . his occasional , and accidental actions : as his instituting , and celebrating of the sacrament at night and after supper , and in an upper room , &c. his being baptized in a river , &c. these we are not to imitate him in . . his moral actions of piety , and holinesse , and these especially we are to imitate him in , and to walk as he walked , joh. . . quest. how is the whole work of our salvation carried on by christ ? answ. as he is the closure of every link in that golden chain of our salvation which reacheth from eternity to eternity : as , . he is the foundation of our election , eph. . . . the price of our redemption , pet. . , . . the efficient cause of our regeneration , eph. . . . the author of our justification , jer. . . . the beginner and perfecter of our sanctification , heb. . . joh. . , . . the matter of our consolation both temporal and spiritual , joh. . . rom. . . . the sweetner and sanctifier of all our troubles , rom. . , &c. . the assurance and pledge of our resurrection , cor. . . thes. . . . the procurer , and producer of our glorification , joh. . . rev. . . and therefore he may well be called our all in all . absumus a te , vivimus ex te , fidimus in te , tendimus ad te , non nisi per te , optime christe . chap. xxx . questions , and cases of conscience about the church . quest. what is meant by the word church ? answ. the hebrew word translated in the psalms , congregation , signifies to gather together , or a company of people assembled together . so , numb . . . the greek signifies to call , the compound to call out . thence the word translated a church , act. . . in general , signifies an assembly of people . so act. . , . hence when assemblies were dissolved , every man is said to return to his own house , kin. . . mostly the greek word in the new testament is appropriated to an assembly of saints that profess the ●ospel . such assemblies are our churches , both because they are called out of their houses to one assembly , as also by reason of their calling out of the world , and out of their naturall condition : hence they are oft stiled the called , as rom. . . cor. . , . matth. . . in common use this word church is metonymically put for the place where such assemblies meet . so the word synagogue , which signifies the same with church ▪ is put for an assembly , and so translated , jam. . . and for a congregation , act. . . as also the place of the assembly . so luke . . quest. in what sence is a church taken in scripture ? answ. first , for a company of men selected , gathered , and called out of the world by the doctrine of the gospel to know , and worship the true god in christ according to his word , cor. . . rev. . . this is the visible church , which is not alwayes eminent , and glorious to the eyes of the flesh , as papists avouch , the church being like the moon , subject to mutations , rev. . . secondly , for the whole company of the elect , which in all ages , and places have , and doe , or shall believe in christ , through the calling of god the father by the operation of the holy spirit . this is the invisible catholick church . so col. . . thirdly , for the faithful in some one family , so it is to be understood , cant. . . rev. . . heb. . . rev. . . cant. . . and . . cor. . . matth. . . and . . tim. . . rom. . . cor. . . and . . fourthly , for the lawful governours of the church , to whom the censures of the church doe of right belong , matth. . . this is the church representative . fifthly , for a material temple . so cor : . . and . . it s put also for all those that shall be saved , he● . . . the professors of christ , act. . . the faithful of some one province , thes. . . some notable assembly of the faithful partaking together in the word and sacraments , cor. . . a multitude of any , whether good or bad , meeting together , act. . , . quest. who is the builder of the church ? answ , christ , for the church is made an house of god , and the several members of the church , so ordered , and qualified as they make up that church , and all this by christ. by christ , they which by nature are dead in sin , are quickned , and made lively stones : by him they are quickned , and gathered together , and endued with all needful graces , whereby they become an holy house , and a fit temple fo● god to dwell in , john . . ephes. . . joh. . . hence ephes. . . quest. why doth christ build up his church ? answ. first , because the members of the church , before they were members , were dead , and scattered , and destitute of all grace , therefore there must be some to quicken , gather , and furnish them with grace . secondly , christ of all others is fittest to doe this : he is the very wisdom and power of the father : by him all things were made , and are preserved , sustained , and ordered : therefore it s most meet that the church should receive her spirituall being , preservation , and every good thing from , and by christ. thirdly , for working the great work of mans redemption , which is proper to the church , christ humbled himself , even to death , the death of the cross , therefore it s most meet that he should have the honour of building up his church : thus he sees of the travel of his soul , and is satisfied , as isa. . . phil. . , , , . quest. hath christ a special propri●ty in his church ? answ. yea , and that for these reasons . . because he purchased it with his own blood , act. . . . he built it : hence , pet. . , . ephes. . . . god hath given the church to his son , psal. . quest. how , and why is christ said to be the lord of his church ? answ. first , by gods ordination , psal. . . ephes. . . secondly , by the redemption which christ hath made of his church : so exo. . . therefore these two titles of lord and redeemer are oft joyned together , isa. . . and . . thirdly , by a mutual covenant between christ and his church , as of old between god and israel : god avoucheth israel to be his peculiar people , they avouch him to be their god , deut. . , . this was oft foretold by the prophets , jer. . . hos. . . zach. . . and is accomplished in the christian church , heb. . . christ in , and by the gospel , and sacraments offers himself to be our lord , and we take him so to be , by our subjecting of our selves to his ordinances . fourthly , by the laws , and ordinances which christ hath given to his church , it s the part of a lord to give laws , and he is their lord in special to whom he gives laws : but gods word wherein those laws are contained , is in special given to the church , psal. . , . hence the church is stiled the pillar , and ground of truth , tim. . . fifthly , by a special care which he takes of his church , tim. . . dr. gouge on heb. quest. whether may our parochial assemblies in england be called churches of christ , wherein there are so many corrupt persons ? answ. they may , and are true churches . look upon jerusal●m , matth. . . you shall see that the eleven tribes were apostates : there were in it dumb dogs , isa. . . there were scribes , and pharisees hypocrites , they had corrupted the doctrine of the law with their false glosses : the temple was made a den of thieves ; yet the evangelist calls it the holy city : and that . because there was the service of the true god in the temple , the word preached , sacrifices offered , the meetings of the church of god. . because as yet they had not received a bill of divorcement : so have not we the word of god preached , the sacraments truly administred , &c. and when did the lord give us a bill of divorcement ? and therefore to encourage us against the cavills of the separatists , let us remember , . that the word of truth is truely preached amongst us , which appears by the conversion of thousands , whereas never was any converted by a word of errour , jam. . . . that our ministers are of god , because by them so many are begotten to god , christ thought it a good reason when he said , believe me that i came out from the father for the works sake : the blind man saw this , joh. . . . our meetings are holy meetings : for . our people are outwardly called by an holy calling , and to an holy end . . they profess faith in christ , which is an holy profession , and therefore in charity they are to be judged saints . . congregations are called holy in scripture , from the better part , not from the greater : as an heap of wheat mingled with chaff , is called an heap of wheat : so cor. . . with chap. . . . mixt congregations are holy in gods acceptation , who esteems them , not as they are in themselves , but as members of christ , israel at the best , was a stiffnecked people , ye balaam said , that god saw no iniquity in them , numb . . . quest. how is the church gods peculiar ? answ. first , because believers are the most precious of men , even the most noble upon earth : hence cant. . . they are the sons of god , brethren of christ , heirs of heaven . secondly , in regard of god , they are a peculiar people , distinct from others , by the grace of election , by which they are chosen out of the world , and advanced in gods favour above all others . hence they are called , an holy nations ? the spouse of christ , the dauhgter of god , the choice of god , and gods delight . thirdly , in regard of their whole manner , and condition of life : hence they are said to dwell alone , and not to be numbred amongst the nations , numb , . . as for instance , . their original are not some few families , coming out of some corner of the earth : but they sprung of christ , of whom all the families of heaven and earth are called . . their countrey is not of the earth : here they are pilgrims , and strangers : but heaven is their home , from which they look for their saviour , ephe. . . . their king is neither born , nor created , but the everlasting king of glory , who rules not some one countrey , but from sea to sea , &c. and not for an age , but for ever . . their lawes are spirituall , reaching the conscience as well as the outward man , most perfect , never changed , nor abrogated , as mens be . . their war and weapons are not carnall , but spiritual , as their chiefest enemies be : their captain was never foiled , nor can be , and therefore they are sure of victory befo●e they strike a blow : and as for their corporal enemies , they overcome them , non feriendo , sed ferendo , not by striking but sufring . . their language is that of canaan : their speech shews them to be citizens of heaven : therefore called a people of a pure language , &c. zeph. . . . their garments are devised , and put on by god himself , even the garments of innocency , long robes dyed in the blood of the lamb , rev. . . . their diet springeth not out of the earth , but descends from heaven : jesus christ , the bread of life , &c. of whom , whosoever feeds shall continue to eternal life . quest. why is the church compared to a woman , rev. . ? answ. first , as simply considered in her self : and that for three causes . . because to the woman was first made the promise of the blessed seed that should break the serpents head , and it s still made good to the church under the same similitude : for to her all the promises of god doe properly belong . . because she is feeble , and weak as a woman without her husband , joh. . . . because she is a pure , and chast virgin , not defiled with idolatry , as the romish strumpet is , cor. . . secondly , as she stands in relation to others , and that . to god , and in this relation she is the daughter of god , cant. . . psal. . . . to christ , in which relation she is the spouse of christ. . contracted to him in his incarnation : so cant . . married to him as his bride , and taken home in his second comin● to dwell with him for ever . . to christians , and in this relation she is their mother . for a woman through the company of her husband , brings forth children : so the church by her conjunction with christ , and the power of his word , brings forth , nurceth , and brings up many children to god. quest. what duties doth this relation of a spouse to christ teach her ? answ. first , to cleave to her husband . for god seeing that it was not good for adam to be alone , he made the woman of his rib , being cast into a sleep , and brought , and married her unto him , saying , for this cause shall a man leave father and mother , and cleave to his wife , &c. gen. . . so god seeing , after the fall , that it was much less good for man to be alone , he institutes a second marriage with the second adam , whom he casts asleep by death , and brings his spouse out of his side pierced , and marries the church to him , that renouncing all loves and lovers but him , she might cleave undevidedly to him , and this she must doe foure wayes . . in person : for as the wife delivers up her person to her husband alone : so believers must deliver up their souls , and bodies to jesus christ. for cor. . , . we are no longer our own , &c. . a faithful shouse is married but to one man , cor. . . so the church . . christ our husband communicates his whole person to us : he gives his life for his sheep only : prayes for no other . . christ as a faithful husband leaves father in heaven , and mother on earth , and cleaves to his wife . . to cleave to christ in faithful affection , loving our husband christ as our selves , nay better then our selves , not loving our selves to the death for his sake , seeing his love to us was stronger then death , and more to us then to his own life . . to cleave to him in affliction , as a wife takes her husband for better , and worse . a kingdom is promised to such , luke . , . secondly , the church must depend upon christ her husband as upon he head , and that . for direction , subjecting her self , as owing obedience to all his commands , ephes. . . and this she must doe , seeing he is the true light , the sun of righteousness , the pillar able to direct her . . for protection , christ is the saviour of his body the church , ephes. . . the only phineas that turns away the wrath of god , kindled against his israel , the onley moses that stands in the gap where gods wrath had made a breach . . for provision : none else but jesus christ can supply the church with such things as she needs : he can bestow pardon of sin , righteousness , life , and salvation : he paies her debts , both of obedience to the whole law , and satisfaction for the breach of it . thirdly , she must rejoyce to honour her husband even with her own dishonour : for christ rejoyced to honour her even with his own infinite dishonour : the joy of heaven pleased him not without her presence , and fellowship in it . fourthly , she must , as a good spouse , doe all things to please her husband , thereby testifying her love to him . this is to walk worthy the lord , &c. col. . . quest. how must she please her husband christ ? answ. first , she must not seek to please her self in any thing that is displeasing to him , she must deny her self , her own will , reason , affections , and desires , much more her sinnes , and lusts to please him , rom. . , , . secondly , she must not seek to please others , for then she cannot please christ , gal. . . thirdly , she must labour for a conformity to him in manners , and affections . . of vertues , as humility , innocency , patience , &c. . in will , willing holily what he willeth , and nilling what he nilleth . . in practice , chearfully observing what he commands . fourthly , she must deck and trim her self with graces , psal. . . she must put on lowlinesse , meeknesse , &c. so tim. . . fifthly , she must shew her love to christ by loving , and gladly intertaining his friends . sixthly , she must shew her delight in him in his presence , and long after him in his absence , isa. . . rev. . . crying even so come lord jesus . quest. what priviledges hath the church as the spouse of christ ? answ. first , free election : he hath made choice of her , and not she of him , joh. . . he was not bound any way to chuse her : neither did he finde any reason in her , as other young men doe : no disposition , no work of preparation , no freewill , no affections toward him , neither is he bound to render a reason , if he had passed by us as he hath many others . secondly , divine pacification : by this marriage all hostility , and enmity is removed betwixt god and the church : for ephes. . , . he is our peace , col. . . hereby we have daily entrance , and access unto god , not as strangers , or ordinary friends : but as friends , yea as children in prayers , praises , &c. ephes. . , . thirdly , gracious assimulation , and fitness between the bridegrom , and bride : for whereas . she was of base parentage , a daughter of the earth , her father an amorite , &c. ezek. . . now she is made a chosen generation , the daughter of a prince , of near alliance to god. . she was poor and needy , had no worth , no dowry to prefer her : now by this contract , she hath an estate made her fit for a prince : that as her husband is heir of all things , his love is so liberal that he hath made her a co-heir of his own heavenly inheritance , rom. . . . she was deformed , without beauty , or comelinesse , she hath now attained perfect beauty in righteousness , and the beauty of her husband makes her beauty perfect , ezek. . . without wrinkle or spot , ephes. . . . she was naked , covered with nothing but shame , excepting a few rags , and fig-leaves : now her cloathing is of wrought gold , psal. . . garments of salvation , isa. . . fourthly , free and liberal donation , as young men give jewels and love-tokens . for . what he covenants , and promises , he also pledgeth with many graces , shining as so many jewels , thereby testifying his bounty towards her . . he bestows his person on her , and by becoming hers , she becomes his , and so of twain , they become one flesh . . with his person he bestows his goods upon her , i. e. all his merits , and obedience , all his sufferings , all his glory , all his prayers . . he invests her , not only into his goods , but into his inheritance , and in due time consummates the marriage , bringing his spouse home into his house of glory , a mansion prepared for her : putting her into possession of all the wealth of heaven , where she enjoyes his immediate presence . fifththly , high and honourable exaltation , and advancement : as ahashuerus made esther , a poor captive maid , a sharer in all the honour of his kingdom by marrying her . yea , the churches honour exceeds that of the greatest queens : for . they are matched with , and laid in the bosoms of men , but she is admitted into the bed with him that is god and man , cant. . . . they are married to kings , but such as are mortal , who often leave them miserable widows : but she to the king of glory , who only hath immortality . . they are married to consort in some one kingdom , and part of the earth : but she to a king that rules from sea to sea , to whom all kings are subject , and by whom they rule . to a kingdom unshaken , that fades not away , &c. pet. . . sixthly , strong and eternal consolation , in that by reason of this marriage a firm and constant happinesse is assured , which all the contracts in earth cannot perform . quest. how may the true church be known ? answ. first , by her face : now the face of a true visible church , is discerned , by . by the sincere preaching , and professing of the word of god. . the due and true administration of the sacraments , according to that word . . the exercise of discipline appointed in , and by the word : the first , is absolutely requisite to the face , and being of a church . the two latter serve for the beauty , and stability of it . so joh. . . and . . my sheep hear my voice , &c. where christ is , there is the church , but where two or three consent in his name , there christ is , matth. . . act. . . secondly , by her voice , she speaks the language of canaan : she enjoyns not , nor commands in her family , any thing but what she hath direction for from her husband revealing his will in the scriptures : and dares impose no yoke on her children , where her husband hath left them free . she conceives her self so the spouse of christ , that yet she still remaines the handmaid of the lord. thirdly , by her virtues , or qualities : as . she is holy , in respect . of holinesse of the doctrine which she teacheth : what she receives from the lord , she teacheth . . of the better part of the visible church she is holy , though not in respect of the greatest part . . whatsoever corruption of doctrine or manners spring up , she reproves , and censures , not tollerates it . . she is meek , loving , patient , merciful , &c. jam. . . full of good fruits , her weapons are prayers , and tears , not fire and faggot . fourthly , by her marriage : a good way to know one by , is the head , and the church cannot be better known then by her head jesus christ , whose wife she is , by whom all the children of the church are begotten , by virtue of the eternal covenant of grace , as in lawful wedlock , cant. . . and . . fifthly , by her carriage and behaviour : . to her husband , to whom in all her behaviour she expresses foure virtues . . she is chast , and faithful to him : she forgets not the guide of her youth , &c. . she is subject to him in all things : content to be tryed , and ruled in all cases by his will revealed in his word . . she depends only on her husband for the meanes of her welfare , and all needfull supplies : will not seek to any other advocates , or mediators , &c. . she honours her husband onely , and will give his honour to no other . . to her children , whom . she nurceth at her own breasts , puts them not forth to such strange milke of traditions , councils , decretals , &c. . she instructeth , and teacheth them . . porvides for them : she upholds the means of salvation to keep her children in good state . quest. is the true church of christ alwayes visible ? answ. the true church is not alwaies conspicuous , visible and glorious to the world , but may be oppressed and hid . so was the church in egypt , thrust out into the wildernesse : so in elijahs time , when he complained that he was left alone : so in the babylonish captivity , therefore compared to dead and dry bones , ezek. . . so rev. . . quest. what reasons may be rendred for this ? answ. first , because the church is a select company called out of the world , a little flock , joh. . . a garden enclosed , cant. . . the blind world neither can , nor will see the church . secondly , the church is such a body , as is not alwaies visible to mans eyes , no not to good mens , as as we see in elias , the foundation being in gods election , and the union spiritual . thirdly , sometimes the church abusing peace , and prosperity makes the lord to strip her naked and bare , and to ●end her into the wildernesse , yea to make her as a wildernesse , hos. . . fourthly , the church provides for her safety sometimes by flying into the wildernesse : she is like a dove in the rocks , cant. . . ly , the churches militant condition suffers her not alwaies to be visible , being not tyed to any one estate or place : therefore she is compared to the moon being s●metimes in the full , and sometimes hid . quest. what conclusions may be laid down concerning the visibility of the church ? answ. first , by the church which we hold invisible , we mean the catholick church , even the multitude of all the elect which have been , are , or shall be , which church is holy , and no wicked persons belong to it : it s a communion of saints only , to which belongs remission of sins , and life everlasting , and this is invisible to the world , and that . because the ground , and foundation of it ( gods election ) is invisible . . the greatest part of the elect are not subject to sence : not the saints in heaven , nor many on earth , some being not born , others but new bo●n . . visible things are not believed , but things invisible : faith is of things not s●en , and if we believe the holy catholick church , we cannot see it . secondly , concerning the militant church , we hold . that god will alwaies have a part of his catholick church here on earth that shall hold , and maintain the true faith in the several ages to the worlds end , and this cannot faile upon earth . . this part of the catholick church consists of men that are visible , and exercise visible ordinances , as the word , sacraments , &c. and often in peaceable times appears glorious in many particular , and visible congregations . . that these visible , and particular churches , are not alwayes visible after the same manner : neither is any part of the visible church alwayes so necessarily visible , but that it may disappear , as the church in the old and new testaments have some time done . . this number of men in whom this part of the church contsteth , may come to be a few , and by tyranny and heresie , their profession may be so secret amongst themselves , that the world cannot see them . though like the sun , she shines in her self , yet she may be obscured from the sight of others . . though the church cannot fail upon earth , yet the external government of it may faile for a time : her pastors may be interrupted , her sheep scattered , her discipline hindered , the external exercise of religion may be suspended , and the sincerity of religion exceedingly corrupted : so that the members of the church are only visible amongst themselves . thirdly , though the church of god be not alwaies seen , yet she is alwayes safe , and that . because if she cannot be safe in the city , she shall be safe in the wildernesse , where god will provide her a place , as rev. . . . gods purpose for the safety of his church cannot be altered by any enterprises of her enemies . though pharaoh slay all the infants , yet moses shall be preserved by his own daughter in his own bosome to be a deliverer . though herod slay the infants , he shall misse of him whom he seeks . . god makes high account of his church , as the signet of his right hand , the apple of his eye , therefore he will provide for her safety . . gods wisdom makes it healthful for his church sometimes to be hid , that she may always be safe : otherwise the world would destroy her . dr. tailor on rev. quest. are not all christians bound to pray for the peace of the church ? answ. yea , . we must pray for the whole church , where ever dispersed . . for the natural members , and noble members especially : the living stones , those which are more instrumental , and organicall : such as are eminent in power , and place , in worth , and in service . . more particularly for our own church , to which we are related , and to the principals of it , as cities and vniversities . . for the restoring of the people of god , even for the jews , and for the setting up of the new jerusalem , as god hath promised in his wo●d . . by the same reason we must pray against such as are against the church . quest. but what must we pray for in the behalf of the church ? answ. first in general , for all blessings ; for all that is good , and useful , and tends to the welfare of it : as for the protection of it : deliverance of those that are in danger , preservation from danger to those that are free : for the perfection of it : that god will re●ore those churches that are over-run , refine , and purifie those that stand : for the propagation of it , that god will stretch the boun●s , and enlarge the borders of it : that he will bring more subjects under the kingdom of christ. secondly , in particular , we must pray for a three fold peace of the church . . a peace with god , in causing the churches to keep their peace with him , in walking in purity and power of his ordinance , without which , though they were in peace with all the world , it will come to nothing : all other blessings will be soon gone , except we have something to soder us with god , which can be nothing but our exact walking with him in his ordinances . . peace amongst the members of the church : that they may be free from dissentions , divisions : that they may think the same thing , go the same way , and unanimously minde the glory of god. . a forreign peace also from all opposition without , that there may be no invasion by forraign enemies upon the church of god. quest. what is further included in our praying for the church ? answ. first , one thing is implyed inwardly , that our hearts should work towards the church , our desires and wishes should be for the welfare of it . secondly , another outwardly , that we should endeavour to attain what we pray for : our counsels should be for the welfare of the church : our examples should be patterns to others to provoke them to good works : such as are in authority should exercise it for the setling , and furthering the peace of the church : yea we should not onely pray our selves , but should stir up others to doe the like . quest. but how must all this be done ? answ. first , sincerely , not out of by-respects . secondly , earnestly , and frequently , putting all our strength to it . thirdly , constantly , not by fits only . quest. who are bound to do all this ? answ. every christian in what station soever he is : as . magistrates in their places , whom it p●incipally concerns to pray for , and promote it . . ministers in their places must be leading persons in these duties , and provoke others to it . . yea all , in every condition , learned , and unlearned , men , and women , &c. examples , and scriptures for all these are : that of moses , exod. . . so judg. . . sam. . . sam. . . psal. . . and . . and . . and . . isa. . . rom. . . cor. . . phil. . . col. . . quest. but why must we thus pray for the peace of the church ? answ. first , consider what the church is , and that . in relation to god , it s his house , the spouse of christ , and there cannot be a dearer relation to put a deeper ingagement upon us then this . . in that relation that she hath to us . she is the mother of us all , and therefore we should sympathize in her weale , and woe . secondly , consider that peace is the summe of all blessings : hence the ancients painted peace with a horne of plenty . for . peace nourisheth all arts , sciences , trades , &c. . it s a very careful , and useful nurce to cherish religion , acts . . there is no hearing of the law of god , nor the law of justice , when men have their swords in their hands . arma silent l●ges . thirdly , consider the nature of prayer , both in the efficacy , and necessity of it . . it s a most efficacious engine : the summe of all policies for a christan to work by , for peace : its god that rules all the world : hath all hearts in his hands , can make a mans enemies , yea the very stones to be at peace with him : and prayer rules god , he suffers himself to be overcome by it . le● me alone , saith god , exod. . . . it s of great necessity also : for god will not bestow blessings , till we seek and sue to him for them , and the reason is , because otherwise he shall have li●tle honour by it : if it come without seeking to god for it , we should ascribe it to other means , and things . fourthly , consider the nature of a christian , and we shall see that its the most proper work for him . for . he is the son of the church , and it becomes him ( at least ) to pray hard for his mother , as craesus his dumb son did for his father . . he is a son of peace , a son of the god of peace , a sonne of the gospel of peace : and the spirit given him is a spirit of peace . . he is a son of prayer : it should be the element in which he draws his breath , to run towards god , and towards heaven in a way of peace : besides , he is enabled to pray when others cannot , he is sensible of the condition of the church which others are not . quest. but how may we so pray for the peace of the church , as to be sure to prevail ? answ. first , we must pray in faith , believing gods word , and his promises made to his church . secondly , in sincere charity , in a true genuine love to the church . thirdly , in repentance , lifting up pure hands to god. god will not hear our prayers , if we will not hear his commands . fourthly , pray with servency , and earnestness of spirit ; a fearfull begger teaches how to give a denial . god loves a kind of violence , to dash our prayers against heaven , and the throne of grace with an holy zeal of spirit which prevailes much with god : we must make our prayers fat with fasting ( saith tertullian ) which are ordinarily starved with formality . fifthly , pray constantly : though god seem not to regard our prayers , yet we must not give over , but hold out , and wait upon him . quest. what meanes may we use to help us in the serious performance of this duty . answ. we must lay aside all our carnal security , and lay things to heart : observe the state of the church , and lay it to heart . let not the world ( as the ivy deals with the oake ) twist about thy heart , which will make christianity dye within thee : be not too busie with worldly affairs , least they choke all thoughts about bettr matters . dr. stoughton . quest. why is the church called a mother ? gal. . . answ. because the word of god is committed to the keeping of the church , which word is seed , pet. . . milk , cor. . . strong meat , heb. . . and the church is a mother which by the ministry of the word , brings forth children unto god ; and when they are born , feeds them with milk out of the two breasts of the old and new testaments . quest. where are we to seek for our mother the church ? answ. she is to be sought for , and found in the true visible churches , the certain marks whereof are three . . the preaching of the word out of the writings of the prophets and apostles , with obedience , joh. . . eph. . . . true invocation of god the father , in the only name of christ , by the assistance of the spirit , act. . . cor. . . . the right use of the sacraments , baptisme , and the lords supper , matth. . . and by these we shall finde the true church of god in england , &c. quest. are all christians bound to joyne themselves to some particular church , or congregation ? answ. yea , they are in a special manner bound to it , and that for these reasons . . in regard of gods institution , mat. . . wherein is contained a necessity both in regard of the precept , and the means . . in regard of the presence of god and christ there , rev. . . for if we will come to god , we must come also to that assembly where god doth in a special manner manifest his presence , and is found of those that seek him there . . in regard of gods glory , which is much advanced publickly by this means : for as god under the law placed his name in jerusalem , so under the gospel he doth it in these publick assemblies . . in regard of the covenant and promise of god : for they which are members of the church , they are , as it were , directly under the promises and blessings of god to be poured out upon them , psal. . . and . . . in regard of our profession ; because otherwise it cannot be that the beleevers should be distinguished from infidels , cor. . . . in regard of mutual edification , which follows from this combination of the godly amongst themselves : heb. . , . cor. . . and . , . rom. . . quest. what church must we joyn our selves to ? answ. first , only to the true church which professeth the true faith . secondly , if we be uningaged , we must as much , as we may , joyn our selves to the purest church . thirdly , though we may joyn our selves to that church , in which necessarily many defects are to be tollerated , yet we may not joyne our selves to such a church in which we must necessarily partake with her in her sins , eph. . . neither must we fix our selves to any church with a minde to favour her defects , by our silence : ( but so far as it may be done with edification ) we must assist in taking them away . quest. are we to associate our selves with such a church as tollerates the wicked , and opposes the godly ? answ. first , to tollerate notorious wickednesse is a great sinne in a church , revel . . . and in its nature tends to the corrupting of the church , corinth . . . secondly , it defiles the communion to those wicked men that are tollerated , and to those that are the cause of their tolleration , hag. . . thirdly , all such partake in this pollution , which do not what in them lies to remove such scandals , cor. . . fourthly , that mixture which ariseth from such a tolleration doth lessen the comfort and edification of the godly . fifthly , yet it is not lawful presently to separate from such churches , where the wicked are tollerated , and the godly discouraged , john , , . and that for these reasons . . because that errour may be but the infirmity of the church . . because patience and forbearance must be exercised towards a particular offending brother , gal. . . much more towards a society of brethren , or a church . . by the rash departure of the godly , a reformation of those evils is not promoted , but hindred . . because we cannot remove from such a church to a purer , without grievous inconveniences , which ought alwayes to be avoided as much as may be without sinne . am●s . cas. of consc. quest. is it lawful to gather churches out of true churches ? answ. it s a most unwarrantable practice of them that do so : it s an uncharible , and unscriptural practice : there is neither precept , nor precedent for it in al the book of god : indeed we read in scripture of gathering churches from amongst the heathen . were england a land of heathens , and no church planted amongst us , it might be proper enough to gather churches here ; but to put a planted , constituted , and settled church into the condition of heathens , savours strongly of pride , and censoriousnesse : besides , gathering of churches amongst us , breeds woful divisions in families , the husband going one way , the wife another , the child a third , the servant a fourth , &c. and is a great impediment to their mutual edification . again , they which gather churches amongst us have their members oft-times living many miles asunder : how then can such pastors watch over their soules as those that must give an account thereof ? or how can such members partake of all ordinances , or perform such mutual duties each to other as they ought ? moreover , it s a kinde of sacriledge thus to rob godly ministers of the creame of their flocks , and the crown of their ministry of whom they have travelled in pain till christ was formed in them : and its hard measure in those who thus reap where they have not sown , and enter into another mans labours . mr. hall on tim. quest. is it lawful to seperate from a true church , because of some errours or defects in it ? answ. by no means , and that for these reasons . . because the root of such separation is bad , and therefore the fruit cannot be good . it springs from pride , and censoriousnesse ; as in the pharisees , who were the great seperatists , and had their name from thence . . such are schismaticks , and ( probably ) will in a short time be hereticks : schisme being the way to heresie : they make a rent in the church whose peace should be very dear to us : for though peace be not the being of a church ; yet it tends much to the well being of it : for as a kingdom , so a church , being divided , cannot stand . . the pretences of separation ( as the crosse , surplisse , &c. being removed ) though separation even then for those things was unlawful , it s now farre more vile , and therefore god punisheth the separatists of our time more severely , by giving them up to viler opinions then formerly . . it s a scandal and great wrong to a church : it s ill to forsake the society of one good man without a just cause , how much more to unchurch a whole church causelesly ? . such cannot escape the revenging hand of god : though men may suffer them , yet god will not : one of the saddest judgements we read of in scripture befell schismatical corah , and his company , numb . . . they made a rent in the congregation , and the earth rent in sunder , and devoured them : when caine seperated from the church , genes . . . he became a vagabond . idem . quest. who is the head of the church ? answ. christ only , col. . , . quest. in what nature is christ the head of the church ? answ. according to both his natures . for , col. . . he is called the head of the church ; whom v. . the apostle had said to be the image of the invisible god ; but that image was the eternal son of god , the word incarnate : therefore christ , as god-man is the head of the church : for the church ought to have such an head , which had a conformity of nature with the rest of the members that were to be incorporated into it : but this conformity agrees to christ according to his humane nature , where christ and his church are said to be one flesh , eph. . . the church also ought to have such an head which could communicate spiritual life to it ; but this is only in the power of god , whence god is called both the husband and head of the church , psal. . . therefore christ , as god , was the head of the church also . object . but christ could not thus be the head of the old church , because he was not then incarnate : for it is the part of an head to communicate , and impart its good to the body ; but the humanity of christ could not profit the church before his incarnation , and therefore he was not the head of the church of the jews according to his humanity ? answ. though christ had not then actually conjoyned the humanity to himself ; yet according to the divine decree of his future incarnation , and passion , according to the eternal efficacy of it , and according to the lively faith of the patriarchs , even christs humane nature , and those things which he was to do and suffer in the same , did much benefit the ancient church when as yet they were not in act . from the beginning of the world , they were chosen in christ , and by christ all the adopted sons of god , ephes. . , . christ was the lamb of god slaine from the beginning of the world , and therefore from the beginning of the world he was the lively head of his church : for those things are present to god and faith which are not yet come : hence aquinas saith truly : christum fuisse secundum humanitatem caput ecclesiae ante incarnationem , per operationem fidei , quae illum in carnandum apprehendebat , & sic beneficium justificationis consequebatur . object . but christ is not the head of his church according to his divine nature , because that hath no conformity of nature with the rest of the members : neither according to his humane nature , because according to that he cannot communicate spiritual life to his members , therefore he is no way the head of the church ? answ. i answer in general : if there be found in christ the perfect resemblance and reason of an head , this is enough to make him truly called an head , though the conditions of an head be not found in either of the natures apart . as for that which is objected , that the humane nature of christ doth not communicate life and spiritual motion to the members , i answer by distinguishing . the life of grace is infused into the members , either by the principal agent , who creates grace in the soul by the way of authority ; and in this sense the influx of grace is from god alone : or else from the instrument joyned with the principal agent , and so the humane nature of christ instrumentally is said to communicate grace , and spiritual life : as it nothing derogates from the natural head that it communicates life , and motion to the other members , not immediately from it self , but by the means of its latent virtue : so neither doth it derogate from the dignity of this mystical head , that it communicates life , and grace , not principally from its self , but by reason of the divinity dwelling in it , christ therefore notwithstanding these objections , is the head of his church , according to both his natures . quest. what may we learn from the consideration hereof ? answ. first , in that god is the head of the church , we may thence conclude that she shall be perpetual , and that the gates of hell shall not prevaile against her : for if god be with us , what shall be against us ? and truly , if the head of the church were less then god , she would never be safe , having all the devils of hell , and all the wicked of the world against her . secondly , if god be the head of the church , then all the members of it ought to obey this their head in all things with reverence , and godly fear : for there is an infinite obligation upon every creature to obey god : but ( if it could be ) there is more then an infinite obligation upon the church that is redeemed , and sanctified to obey her god , her mistical , and life-giving head . thirdly , if god be the head of the church , then christs ascention into heaven , hath not deprived her of her head , yea he is present , and ever will be present with his catholick church , by the presence , and power of his divinity , though he be not present to the eyes of our flesh , according to his promise , matth. . ult . loe i am with you alwaies , even to the end of the world , therefore the pope is a superfluous head . fourthly , is our head man also ? then by vertue of his kindred to our nature , we may assure our selves that he loves us dearly , that he is very sensible of our miseries , and ready to relieve us , heb. . , . fifthly , is our head man ? this may comfort us , in that the divel hath no cause of triumphing over us : indeed he overcame the first adam , who was the head and fountain of all mankind : but the second adam , the head of his church , hath overcome him : yea in christ , we overcome him , being his members equally as we were overcome in adam : the conquest of our head , hath made us conquerors . quest. wherein consists the similitude betwixt christ and a head ? and betwixt the church and a body ? answ. the natural head must be considered in a double respect to its membes : . of difference . . of agreement : and so must this mysticall head also . quest. wherein consists the discrepancy betwixt the head and members ? answ. first , in respect of its eminency and dignity : for the head doth more fully , and perfectly enjoy all the sences , then the members which are under it : so christ our mystical head , doth possesse all spiritual grace , much more abundantly then all men , and angels ●oyned in one , joh. . . secondly , in respect of its government : for the head directs , and governs , and all the members are directed , and governed in their operations by it : so christ doth rule and govern his church , and she hearkens to his commands , and submits to them , epes . . . . thirdly , in respect of its causality , and influence : for the head imparts , and communicates sence , and motion to all the members , so that they would want sence , and motion if they should be separated from the head : so christ infuseth spiritual life , and motion into his members , otherwise they would be stupid and dead , and destitute of all spiritual motion , joh. . . hence phil. . . quest. wherein consists the agreement between the head and members ? answ. first , in that the natural head hath conformity of nature with the members : for it would be a monstrous thing if a mans body should have a horses head ; so between the church and her mystical head , there is an agreement of nature , heb. . . secondly , the head , and members have an agreement in order to the same end , viz. the safety and preservation of the whole person : so christ and his members , which are one person , are ordained to attaine one , and the same end , viz. eternall glory , and happiness ; and for the attaining of this end , both the head and the members do daily co-operate . this is the care of the head to bring his members to perfect blessedness , joh. . . where he is called the saviour of his body , eph. . . and this also is the scope of all ch●ists members , that together with their head , they may participate of that blessedness . as paul. phil. . . thirdly , the head , and members have a continuity between themselves , and all have their act , and information from the same soul : so this mystical head , and all his members have a certain continuity between themselves , and have their spiritual information , and vivification from the same principle : for between ch●ist and his members there is a certain conjunction by means of the holy ghost , who resting more fully in christ our head , flows from thence into all the members , giving life to all , and uniting all , ephes. . quest. what is that body whereof christ is the head ? answ. the church , in latine ecclesia ab evocando , because its a company , or multitude of called ones , who are called out of the world by the ministery of the gospel , and other means appointed by god to draw men out of the state of ignorance , and misery , and to bring them to a state of glory : in which sence we call such a company of persons a church , as profess the doctrine and religion of christ under lawful pastors : such were the seven churches of asia : such that at rome , corinth , &c. these congregations are called a church , and such as live in them , members of the church , who also ( in the judgement of charity ) are to be reputed members of the holy catholick church , both because on gods part they have offered unto them such means , whereby men are brought to partake of eternall life , and because that on their part in regard of the external action , and profession , these means are received , and used to their salvation . this body of the church whereof christ is the head , consists not of unbelieving , and wicked members , but only of holy , and sanctified ones , whom god hath pulled out of the power of darkness , and hath translated them into the kingdom of his dear son. so that it is not sufficient to salvation to be a visible member of any particular visible church , by the external profession of faith , except withall a man be a mystical member of the catholick church by true faith , and the spirit dwelling in his heart . hence cyprian faith , quid faci● in domo fidei , p●rfidum pectus . quest. what else may we learn from hence ? answ. first , that christians must not envy those which are endowed with more excellent gifts then themselves , because they are members of the same body : that therefore which is given to one , that we ought to esteem as given to every one : according to that of st. austin , tolle invidiam , & tuum est quod habeo , tolle invidiam , & meum est quod habes : take away envy , and that which i have is thine , take away envy , and that which thou hast is mine . secondly , seeing gods children are all members of the same body , therefore they should be ready to serve one another in love , and to be affected each with others weale or woe , as if it were their own , cor. . . dr. davenant on col. quest. whether may the church faile ? answ. neither the catholick church , nor any part or member of it can faile , or perish . joh. . . this church christ hath undertaken for to defend to the end , matth. . . and . . she is the first born , whose names are written in heaven , heb. . , . if it cannot be in one place , or kingdom , it will in another ; the woman , when persecuted , had a place prepared in the wilderness to fly into . but a particular church may faile , and die , and come to nothing , as we see in the seven famous churches of asia . this may also be proved out of many places of scripture , mat. . . where christ foretels that the church of the jews ( which had as great priviledges as any church on earth ever had ) should cease . paul tells the corinthians , they may come to be no church , cor. . . and the church of rome , rom. . , , . the church of israel , the ten tribes were dischurched , hos. . . quest. what are the infallible marks of a true church ? answ. first the sincere preaching of the gospel : hence a true church is described by it , rom. . . so psal. . . act. . . and where the gospel ceaseth in the sincere preaching of it , they are an undone people , prov. . . secondly , true and sincere use of the sacraments , at least in the substance of them : hence the church of judah is called the circumcision , rom. . . and st. paul defines the church under the gospel by the sacraments , phil. . . thirdly , a sincere profession of the word of god , and true christian religion , either in uprightness of heart , or in the judgement of charity . so cor. . . so gal. . . all particular churches are churches that are in christ , and churches of visible saints . fourthly , true discipline , and a right use of the censures of the church : but this is only necessary to the well-being , not to the essence of a church . censures may be wholly neglected , yea perverted against the godly : and yet the church be a true church , as joh. . . so rev. . , . mr. fenners alarm , second part . chap. xxxi . questions , and cases of conscience about circumspection , and circumspect walking . quest. what is it to walk circumspectly ? ans , the greek word , ephes. . . signifies exactly or precisely : so that to walk circumspectly , implies an accurate study , and diligence throughout our lives , that we offend none : but by the light of faith and good works edifie all . the course of christianity is an exquisite course , and strict walking . quest. in what other phrases is this circumspect course commended ? answ. it s implied in the phrases of walking before god , gen. . . living honestly , heb. . . walking worthy the lord in all well-pleasing , col. . , . quest. what things are required in circumspect walking ? answ. first , that it be exact , and considerate , according to the true and perfect rule of gods word , in every thing , great and small , so as to go to the utmost of them , and to all the rules that god prescribes : not turning aside , either to the right hand , or left , deut. . . and . . prov. . . chron. . . isa. . . psal. . , . secondly , it must be full , in all fruits of holinesse , and justice , going to the utmost of every command ; so casting our occasions , that one duty justle not out another . fearing , as to commit the least sinne , so to neglect any duty of piety , or mercy , deut. . . col. . . numb . . . and . , . jos. . , , . such an one looks to the thriving of all his graces : his moderation shall not damp his zeal , nor his zeal outrun his knowledge : his providence shall not lessen his faith , nor his faith destroy his providence , &c. all his graces run in a circle , move , strengthen , and quicken each other . thirdly , it makes a man diligent to redeem , seek , observe , and take opportunities of doing good , eph. . , . there is no time , state , condition , or company , but some way or other he will improve it for his good , and work profit out of it for the advantage of his soul , act. . . pet. . . philip. . . heb. . . fourthly , he looks to the manner as well as to the thing done , considering all circumstances that belong to a good work , as time , place , order , and manner of doing , together with the inward affection , and disposition of the soule , and is careful that all may be right , rom. . . joh. . . phil. . , . fifthly , he is constant at all times . quest. what may further us in this exact walking ? answ. first , sound knowledge of the right way , which is as the light , guiding us to set every foot aright , psal. . . prov. . , . secondly , a diligent watch and care to prevent sloth , and to keep from all extremities : we are apt either to deal slightly in the work of the lord , or to make conscience where we should not . thirdly , a due and careful examination of our affections to the things we go about , and of our several actions flowing from them , lest we be overtaken with sin in them , prov. . . and . . gal. . . he that regards his courses cannot be regardlesse of his heart which is the fountaine of all actions , good and evil . a bad affection may marr a good work , but a good affection cannot justifie an evil action . hence paul prays , phil. . . fourthly , a holy jealousie , and suspicion lest the heart be deceived through the deceitfulnesse of sin . for he knows that sinne lies in ambush to beguile him : the world is full of allurements , and his heart is ready to hearken to their cunning insinuations , which makes him to look to his wayes with more then double diligence : yea , this holy jealousie makes him flie even from all appearance of evil , as from a serpent : it makes him also more careful to use all good meanes whereby he may be supported , and strengthened against all occasions which might entice him to sin . fifthly , a serious consideration of gods continual presence about us , and with us , where ever we are , and what-ever we are about . so. psalme . . psalme . . prov. . , . and . . psalme . , . and . . job . , . sixthly , another furtherance to circumspect walking is to be often sifting and and examining our selves , veiwing our hearts and lives , taking account of our selves how we watch , and how we walk , and how the case stands between god and us , psal. . . and . . prov. . . quest. why is this circumspect walking so necessary ? answ. first , its gods command that we should walk before him according to all the statutes and ordinances that he hath given in covenant to be observed by us : and we for our parts have undertaken to serve him in holiness and righteousnesse all our dayes , and that without limitation , even to go to the uttermost in every command , psal. . . secondly , we must all appear before the judgement seat of god , to give an account of those things done in the flesh , be they good , or evil : we must be accountable for every idle word , and roving thought , much more of every unwarrantable action , and therefore we have need to look to our ways . thirdly , the wicked amongst whom we live are ready to take all advantages , and watch for our halting , both to harden themselves : and through us , to wound the pure religion of god. hence , col. . . phil. . , . fourthly , the way to heaven is full of crosses , snares , and dangers by reason of our enemies , and therefore requires all our diligence , either to avoid them , or else to step over them ; besides , it s a narrow way , and on high , and how wary had he need be that walks on an high narrow rock , or that sails between two dangerous gulphs . fifthly , this strict walking is the onely safe and prosperous way , psal. . . lev. . , . rom. . . it s time to cast off the works of darknesse , and to put on the armour of light , joh. . , . chro. . . chron. . . king. . . thes. . , . sixthly , such as are now nearer the end of their faith , and love , must be more diligent in the work of them ; for the end of every thing is of such force that the nearer we come to it , we do with the more courage and diligence ply the means which bring us to it . seventhly , in such walking there is much comfort , and joy : yea , the pleasures of the world are not comparable to it , psal. . ● . jer. . . for the commandments lead unto rest , and he that walks in them shall finde peace to his soule . eighthly , sinne is the disturber of conscience : the onely make-bate that sets a man at odds with god , and at contention with himself , therefore we should watch against it . ninthly , the relation wherein we stand to god , to christ , to the holy ghost , to the saints , binds us to walk honourably , honestly , and circumspectly , that we may keep our selves from the pollutions of the flesh , and the evil customs of the world . quest. how may we stir up our selves to this circumspection ? answ. first , we must bewail our former ignorance , rashnesse , sloth , shame our selves for it , and labour to make it hateful to us . secondly , we must quicken our selves to more diligence for the time to come . remember that we have been too long in security , indulgent to our carnal affections , foolishly pursued earthly vanities with double diligence , whilst the practice of piety and justice hath been clean forgotten , and almost buried in oblivion : now therefore we should awake from sleep , shake off sloth , consider the season , and with special labour redeeme the opportunities which through carelesness have overslipped us ; the work it self is easie , pleasant and honourable , the recompence of reward unspeakable , and glorious , the worthinesse , sovereignty , and exceeding love of the commander , the dignity of the work , and excellency of the reward , do challenge of us the most exquisite care , pains , and diligence that can be possibly imagined . thirdly , we must flie to god by prayer , intreating him to work our hearts to this holy circumspection at all times . of our selves we have no power to stand , or to preserve any spark of gods spirit glowing in our hearts , we must beseech him therefore who hath put these good motions into our mind , to confirme , and establish us therein unto the end . mr. balls power of godlinesse . quest. what further considerations may provoke us to this circumspect walking ? answ. first , in regard of sin which is exceeding deceitful , heb. . . sinne never presents its self in its own colours , but takes upon it the shape of some vertue or other , as superstition the dresse of religion , licentiousnesse of christian liberty , covetousnesse of thriftinesse , &c. and it ever makes some pretence of delight , profit , advancement , &c. that gives a man content : as , gen , . . and . . mark . . prov. . . yea , like satan , it translates it self into an angel of light , cor. . . therefore we have need to watch . sin is of a bewitching nature : it insensibly soaks into a man , as it did into david , sam. . , &c. and when once it hath possessed him , the heart cannot be withdrawn from it , as in davids example , sam. . , . and sampsons , judg. . , &c. secondly , in regard of satan , he is a mortal enemie , implacable , sedulous , restlesse , and very terrible , pet. . . for , . his name devil declares him to be an accuser , and therein one that seeketh all advantages he can against us . . an adversary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contralitigator , who will do us all the despight he can as an adversary in law. . he is a lion , strong , ravenous , fierce , and cruel . . he is as a roaring lion , doing what he can to affright us , and make us yeeld to him . . he walks up and down , wherein he shews himself to be sedulous , and restlesse , mat. . . . he seeks whom he may devoure . this declares him to be a deadly enemy , that aimes at our death , even the damnation of our souls ; and is there not just cause to watch against such an enemy ? thirdly , for our selves we are exceeding foolish , like the silly fish that with a bait is soon taken : by reason of the flesh that is in us we are prone , and forward to yeeld to every temptation , as dry tinder soon takes fire ; as gun-powder , &c. besides , there is in us a natural pronenesse of our selves to decay in grace , and to fall from it , as a stone to fall downward ; or for water to wax cold if removed from the fire . fourthly , for god who is oft provoked by mens security , and carelesnesse to leave them to the tentations whereunto they are subject , which if he do , we cannot stand : as we see in peter , matth. . . . hence , corinth . . . rom. . . quest. why must every one be circumspect over himself ? answ. first , because every one is nearest to himself ; now our greatest care must be of the nearest to us . secondly , every one hath a special charge of himself , act. . . whereby they may save themselves , tim. . . thirdly , every one best knows himself , and can best discern when he begins to decay , cor. . . hence we are exhorted , to examine our selves , &c. cor. . . fourthly , every one is especially to give an account of himself , rom. . . cor. . . quest. why must every one be circumspect over others ? answ. first , because of the near union of all christians , they are brethren , mal. . . secondly , because of the like common condition of all : others as well as our selves , are subject to manifold infirmities , and to all sorts of tentations , and have the same enemies . thirdly , because of the extent of brotherly love , matth. . . this is the summe both of the law , and gospel . if we do this we shall do well , jam. . . fourthly , because of the zeal that we ought to beare to the glory of god : for to keep others from falling , addes much to gods honour . dr. gouge on heb. quest. what benefit shall we have by this circumspect walking . answ. it will conduce much to the comfort of our lives . for our understandings , and judgements are not given us only to plot for the world , and to be circumspect for our temporal welfare : but to be wise for the maine end , to glorifie god , and save our souls , to get out of the corruption of nature , and to maintaine our communion with god ; the end of our living in the world , is to begin heaven upon earth : and whatsoever is done in order to this end is good , but without circumspection nothing can be done to this end . quest. what are the impediments that hinder us from this circumspect walking ? answ. first , the rage of lusts that will not give a man leave to consider of his wayes : but are impetuous , commanding , and tyrannous , making men without consideration to rush into sin as the horse into the battel . secondly , too much worldly businesse : when men are distracted with the things of this life , are overloaden with cares , they cannot be circumspect for their souls : they are like to martha , and neglect maries part . thirdly , christian circumspection is an hard , and difficult work : it s an easie matter to talk of others , to consider of other mens wayes : but to come home , and to look to a mans self , is an hard taske that few undertake . quest. what is christian circumspection , or watchfulness ? answ. it s an heedful observation of our selves in all things , and a serious , and diligent circumspection over all our ways , that we may please god by doing his will , and neither commit any sin that he hath forbidden , nor omit any duty which he hath commanded . this is required , deut. . , . mar. . , . ephes. . , , . and . . col. . . cor. . . and . . thes. . , , , . acts . , . quest. wherein doth this circumspection consist ? and in what is it to be used ? answ. first in general , it is to be used in all things , tim. . . in all places , at all times , upon all occasions : when wee are alone , or in company : abroad , or at home , in the work of our callings , general , or special ; in our recreations : in our civil affairs , morall actions , religious duties , luke . . for satan laies his nets , and snares to catch us in all these , therefore we had need to look to every step . secondly , neither must this watch be kept over some of our parts only , but over the whole man , and that in all the powers , and parts of soule and body , that in our inward faculties , and outward actions , we may please god by doing his will. but especially we must keep this watch over our soul , deut. . . over our reason , and judgement , that it be not darkned with ignorance , matth. . . nor corrupted with errors and heresies : over our memories that they retain not vanity , and sinful impressions that should be blotted out , nor forget those things with which god hath betrusted them . over our wills , that they go , not before , but wait upon holy reason , chusing that which it commendeth , and refusing that which it disalloweth : over our consciences , that they be pure and clean : not slack in doing their duty , nor we negligent in giving heed to their evidence : over our thoughts , which naturally are only evill , and that continually , &c. thirdly , but above all our other internal parts , we must keep this watch over our hearts , prov. . . heb. . . for the heart is the treasury , either of all good or evil , and from it the tongue speaks , and the hand works , and if this fountain be corrupt , it will defile all . now by heart we chiefly understand the affections , and desires , both concupiscible , and irascible , all the passions of love , hatred , hope , despaire , joy , sorrow , anger , and fear : and by keeping them , we mean their holding in subjection unto reason , it self being first made subject to the word and will of god , we must watch our hearts to keep out carnal concupiscence from entring , and must shut the door of our hearts against the first motions , and inclinations unto sin : and if they be entred at unawares , we must repell them presently upon our first discovering of them : it s good to crush this cockatrice in the shell . fourthly , we must take heed of nourishing in our hearts such corruptions as are most dangerous to our souls health : as . watch against those sins to which through our natural corruption we are most inclined : and that . because of all others , wee have most cause to abhor them , seeing by them we have most dishonoured , and displeased god. . they have most often wounded our consciences , and given us the greatest foils . . they have most disturbed our inward peace , and deprived us of spiritual joy , in the assurance of gods love . . we are still most prone to fall into them , our corrupt natures being so much inclined to them , and our carnal love doting upon them . . we must most heedfully watch against those sins which do most ordinarily attend our special callings , because being daily conversant in them , they make daily , and dangerous assaults against our souls : and by reason of our many falls and foils , they become customable , and hearden our hearts in them . hence are these exhortations , luke . , , . and . . acts . . pet. . . . we must watch over our hearts , that they be not drawn away with the sins of the times , and countries wherein we live , because we are apt to follow a multitude to doe evill , and are easily led aside by bad example : and being faln into them , we are apt to continue in them without remorse , the multitude of offenders taking away the sense of sin . fifthly , we must keep the like watch over our sences , which are the gates of our souls , by which all things enter : which watch doth chiefly consist in two things . . in restraining them of their liberty , and not suffering them to rove at their pleasure , nor to satisfie themselves , even to satiety with sensuall delights , and full fruition of their several objects : but sometimes stopping them in their course , we should call them to an account , whether the things about which they are exercised are as profitable to our souls , as pleasant to our sences . . when we allow our sences to take their pleasure , we must carefully take heed that they delight themselves only in things lawful both for matter , measure , and manner : so using these sensual pleasures as not abusing them : as helps to make us to go on more chearfully in our way , and not as impediments to hinder us in our journey . quest. how must we watch over our eyes ? answ. by not suffering them to rove about at pleasure , and to glut themselves with delightful sights , and restraining them as much as we can , that they do not behold that in this kind which is not lawful to covet : for of seeing comes loving , and of loving , lusting , and desiring , matth. . . we must keep them from gazing upon any thing that may be to us a ground of tentation , whereby we may be drawn into any sin , or which may be a distraction to us in gods service . thus job watched over his eyes , job . . and this is solomons meaning , when he saith , that the wise mans eyes are in his head , but the eyes of a fool are in the ends of the earth , eccles. . . because a wise man leaves not his eyes to their own liberty , but governs them by discretion , whereas fools suffer them to rove every where . into which folly david fell , when he suffered his eyes to gaze upon the beauty of bathshebah , and therefore afterward he kept a surer watch over them , and intreated god to turn away his eyes from beholding vanity , psal. . . quest. how must we watch over our ears ? answ. to keep them from hearing any thing that is vain , and sinful , tending to the corrupting of our souls , or the hindring of them in their growth in grace : all filthy speeches tend to gods dishonour , and to our own , and our neighbours hurt : so doth all unsavory talk , bitter taunts , unchristan jests , whisperings , backbitings , and slandering , and all such discourses as feed the flesh , and starve the spirit , wed us to the world , and wean us from god : we must therefore stop our ears against these bewitching sorceries , and not for the pleasing our carnal sence , hazard the destruction of our precious souls . the ears like conduit-pipes , convey into the soul , either the clear streames of the water of life , or the filthy puddles of sin , and death . quest. how must we watch over our pallates ; ans. that we do not , to please our pallat , use such excess in our diet , as will disenable us to christian duties : knowing that the end of our eating is to refresh and strengthen our bodies , that they may be fit for gods service , that hath fed them , and not the pampering of the flesh with sensual delight : to give way to our appetite , is to bring innumerable evils upon our selves : as upon our bodies sickness , and death : upon our soules and bodies both , sloth and idleness , unfitness to any good action , drowsiness , or vain mirth , shortness of memory , dulness of understanding , wanton dalliance , and inflamation of our hearts with unlawful lusts . quest. how must we watch over our sence of touching ? answ. that to please it , we do not enslave our selues to effeminate daintiness , thinking our selves undone , if we cannot rowle our selves upon our beds of down , and go in soft raiment , and , dives-like , be cloathed in purple , and fine linnen every day : but we should so inure our selves , that we may not think it strange and intollerable to lie hardly , and go hardly , if christ who suffered so much for us , call us to suffer a little for the testimony of his truth : much more must we restraine this sence from unlawful objects , as unchast kisses , lascivious imbraces , and wanton daliances , which tend to the inflaming of our hearts with unclean lusts , and defiling our bodies , which should be the temples of the holy ghost . quest. how must we watch over our tongues ? answ. we must resolve with david , psal. . . i will take heed to my wayes , that i sin not with my tongue . for the well ordering thereof is a matter of great moment , for furthering , or hindering us in our christian conversation . prov. . . a wholsome tongue is a tree of life , &c. if we use it well , it will be our glory , it being a notable instrument of glorifying god , by speaking to his praise : and then if we honour god , he will honour us , sam. . . but if we abuse it to sin , it will become our shame , seeing thereby we dishonour god , who hath given it us , and all good things . hereby we may edifie our brethren , prov. . , and . . but if we vent froth , and filthiness , we shall corrupt them , cor. . . by the well using of it we shall have comfort , prov. . . and . . it evidenceth that we are upright in gods sight , psal. . . perfect men , jam. . . but the contrary is a sign of a rotten , and wicked heart , matth. . , . life and death are in the power of it , prov. . . matth. . . by our words we shall be justified , or condemned , therefore let us resolve with david , psal. . . that our tongues shall speak of righteousness all the day long , &c. yet we must moderate our tongues by seasonable silence , that they be not too full of talk . for prov. . . in many words there is much sin . so prov. . , . and . . eccles. . . job . . iam. . . quest. how should we watch over our works and actions ? answ. that they may in all things be conformable to the word , and will of god , whilst we doe what he commands , and abstain from what he hath forbidden . thus we are exhorted , prov. . . ponder the path of thy feet , &c. and it s made the mark of a truly wise man , prov. . , . a prudent man looks well to his going , &c. for we tread upon slippery places , , whilst we are managing our worldly affairs . for this end . we must spend none of our precious time in sloth , and idleness , ( for by doing nothing , we shall quickly learn to do that which is ill ) but that we be always exercised in some good impolyment that respects gods glory , our own , or our neighbours good . . that with 〈◊〉 care , and circumspection we keep our selves from all sinfull actions , and if sin begin to arise in our hearts , presently to stiflle it , that it bring not forth fruit unto death . . we must watch over them , that we may not only shun evil , but do good , whereby god may be glorified , and our light may shine before men , our profession may be adorned , our neighbours edified , and our calling and election secured to our own souls . quest. what are the principal ends that we must aim at in this circumspect walking ? answ. first , that we may please god in all things , for which end this watch is very necessary . for naturally all our wayes are corrupt , and without singular care we can never please god. secondly , that we may daily more and more mortifie our corruptions , especially those which bear greatest sway in us , that we avoid all sins , especially those into which we have fallen most frequently , that we think no sin small , seeing the least is strong enough to make way for greater . yea , that we watch against all occasions and incentives to sin . for pro. . . who can carry fire in his bosom & not be burnt ? hence , prov. . . and . , . isa. . . psal. . . thirdly , we must keep this watch , not only that we may avoid all sin , but also that we may perform all christian duties with diligence , and constancy , and that towards god and man : yea , it must extend to the manner of our performance of them : as that they be done in love , and obedience to god , that thereby we may glorifie him , in faith and with a good conscience , with alacrity , and sincerity : and lastly , that we do them prudently , and seasonably , with due respect to persons , time and place . quest. what reasons may perswade us to this watchfulness and circumspection ? answ. first , because it s most necessary , deut. . . take heed to thy selfe , &c. luk. . . let your loins be girt about , &c. jos. . . and . . mar. . , . rev. . . and it s thus necessary , . because through our corruption we are exceeding weak , whence it is that we are so prone to sin , and easily overcome with tentations , if we neglect our watch . hence , mat. . . watch and pray , lest ye fall into tentation , &c. cor. . . let him that thinks he stands , take heed lest he fall . so , phil. . prov. . . . because naturally we are drowsie , and sleepy , and even the wise virgins were prone to take a nap , and therefore god calls upon us to awake , eph. . . cant. . . . because of the wickednesse and deceitfulnesse of our hearts , which are ready to withdraw themselves from god , and to start aside like a deceitful bowe , jer. . . psal. . . hence it is that the lord warns us hereof , deut. . . take heed that your hearts be not deceived , and ye turn aside . so , heb. . . . because without it we can have no assurance that we are spiritually inlightned , and awakened out of the sleep of death . for this is the difference between the faithful and unbelievers , thes. . , , . secondly , because it s very profitable ; and that , . because it helps us much to the leading of a godly life , in which we thrive , or go backwards as we keep , or intermit our christian watch . for when we watch over our selves : god will likewise watch over us , and by the assistance of his holy spirit enable us to stand against all tentations , and to go forward in our christian course : but when , through our negligence , we wilfully run into tentations , he leaves us to be foiled , that we may learn to take better heed . if we be not wanting to our selves , the lord will enlighten our understandings to discern the right way wherein we should walk , eph. . . and when we see our way we shall have our faith strengthned , and our courage confirmed to proceed in it : hence these are joyned together , cor. . . watch ye , stand fast in the faith , quit your selves like men , be strong , noah , david , lot , peter , &c. whilest they carefully kept their watch , triumphed over the enemies of their salvation , but laying it aside , they were dangerously foiled . it conduceth much also to a godly life , as it makes us fit and ready for the well performing of all christian duties . hence , psal. . . . it helps us much : as it enableth us to be constant in this course , and to persevere in it even to the end . it strengthens us against all discouragements , enables us to avoid , or leap over all impediments , or oppositions which might encounter us in our christian course . . it s a notable means of christian security : so that keeping this course , we may say with david , psal. . . though i walk through the valley of the shadow of death , yet will i fear no evil : such may lay them down safely , as he , psal. . . and take their rest , &c. it procures inward peace : for if god be with us , who can be against us , rom. . . from which peace arises spiritual joy also , pet. . . . by it we are fitted for all estates , so that prosperity shall not puff us up whilst we keep our watch , nor adversity shall discourage us in our journy to our heavenly countrey . for , act. . . heb. . . . by this watch we are prepared against christs coming to judgement , and prepared to enter into the joy of our master : as we see in the parables of the faithful steward and wise virgins . . by this watch we are assured of blessednesse , luk. . , , . mat. . , . rev. . . quest. what means may we use to enable us to this circumspect walking and keeping our watch ? answ. first , we must use sobriety and temperance , pet. . , . thes. . , . luk. . . which temperance must extend , not onely to meats , and drinks , to carnal pleasures and delights : but it must reach also to the right ordering of our minds in the use of all temporal blessings in a due manner , and measure , so that they may be helps , not hindrances to us in all the duties of a godly life . secondly , we must nourish in our hearts the true fear of god , not a servile fear , which wil make every slave to watch for fear of the whip : but a child-like fear , which will cause us to do nothing that may displease our heavenly father , who so loves us , and whom we so love : but to do all things so as god may be well pleased in us , and we in him , psal. . . this fear is promised , jer. . . this causes us to depart from evil , prov. . . and . . hence david , psal. . . stand in awe and sin not : the want of it is the cause of all evil , gen. . . ps. . . rom. . , , . thirdly , we must often call to remembrance gods fearful judgements executed on sinners , especially on such as continue securely in sin , neglecting to keep this watch . so , mat. . . isa. . , . rev. . . hence paul minds us of them , cor. . . to . fourthly , we must continually remember the day of our death , not as though it were far off , but near approaching , even at our doors . our lives are momentany , and this short time so uncertain , that we have no assurance to live till another day , no not so much as the next minute : when we go abroad , we know not whether we shall return home : when we go to bed , whether we shall rise , &c. many are suddenly taken away , and that which befals one , may befal any , therefore it s our wisdom to stand continually upon our watch , that we may be found in readinesse whensoever the master comes . fifthly , we must often meditate upon that great and terrible day of the lord ; when he will come with thousands of angels to judge both the quick and the dead , cor. . . of which day , because its uncertain when it will come , we should always keep our spiritual watch , that when christ comes we may be found ready . this christ himself teaches us , mar. . , . so , pet. . . blessed are all that do so , mat. . , . mr. downams guide to godlinesse . chap. xxxii . questions , and cases of conscience about the comforts of gods people . quest. have gods people alwayes comfort in their souls ? answ. god may hide his comforts from them for a time , but at length they shall shine out upon them again , psal. . . quest. why doth god sometimes hide comfort from them ? answ. first , to shew forth his wisdome , and power : the lord knows how to enlighten their darkness , psal. . . to turn all things to the best , rom. . . secondly , it s the godly mans priviledge above all others , to finde god sweet to their souls , either in afflictions , or by deliverance out of them : and that . because their persons are accepted with god , whereas others are rejected . . they are sealed with the earnest of gods spirit , and can goe to god in fervent prayer , which others cannot , psal. . . . they have the grace of repentance which removes sin , that caused god to hide his face . . they have patience which supports them till god returns with comfort . thirdly , it s one end of gods much humbling , and afflicting his children , not to sink , or forsake them , but that at last his powerfull work may be shewed upon them for his glory , and their comfort , deut. . . job . . pet. . . fourthly , god manifesteth hereby his care , and faithfulness in his promises , whereby he hath engaged himself not to leave them comfortless : dr. taylor on temp. quest. what is the onely way to finde comfort in the time of spirituall distresse ? answ. to fly unto god , and seek it of him , psal. . , . and . . and . . &c. so did paul , cor. . . quest. why must we do thus ? answ. first , because there is a command for it , psal. . · secondly , there is a promise of success , isa. . . thirdly , there is ability in cod to give a gracious issue to all our distresses , pro. . . eph. . . fourthly , he is ready to be found , and to afford that which is desired . mercy pleaseth him , mich. . . he is near to all that call upon him , psalm . . so psal. . . fifthly , because he would have all his to seek to him , he furnishes them with the spirit of prayer : for this end , gal. . . rom. . . hieron on psal. . quest. but hath god comforts wherewith to support his children in any fears and straits ? answ. yea , he hath such consolations , as will make a man sleep without a bed , live almost without a soul , they will make one bold in danger , quiet in trouble , and to live in the jaws of death . nehem. . . act. . . psal. . , . and . . quest. but whence comes their strength ? answ. first , because they be gods joys , the joyes of the spirit , derived immediately from the fountain , and things be purest , and strongest there . secondly , because they are spiritual , and as spirits are more active then bodies , so spiritual things then bodily , and natural . thirdly , this comfort is most certain , and lasting ; they ( for the present ) ouertop , and ( for the future ) overcome , and survive all other , both crosses , and comforts . fourthly , it is independant , and in a sort all-sufficient , borrowing no help from the creatures : nature , and art work with instruments , and by means : they cannot support without meat , strengthen without sleep , give sleep without warmth , nor warmth without a bed , &c. but god can , beyond means , without means work comfort , make one see in the darke , live in death . quest. but what be these comforts of god ? answ. first , precious promises , applyed by god in due season , and brought home to the heart , which revive the spirits more then any balm . secondly , strengthening graces , god powers the spirit of faith , patience , power , courage into his in due time , and they raise the hearr , as wine the fainting spirits , every saving grace is healing , strengthening , and establishing . thirdly , hourly experience of gods care , and providence : as the childe never sees the love of a mother so much , as when he is sick : so gods children never finde god to be so good , as in their miseries , and that makes them pluck up their feet with jacob , and to say with paul , i know whom i have trusted : and with the church , thou wilt guide us unto the death , and after , receive us unto glory . fourthly , special peace of conscience , and joy of the holy ghost , by new expressions of gods favour , and ravishments of heaven . then god opens heauen , and they see their life , and crowns , and so are carried over all . quest. when doth god thus comfort his ? answ. first , when they most need it , as then the mother brings out her cordials when the childe is sick , when they be most humbled , and empty of themselves : after greatest humiliations , come greatest consolations . secondly , but especially in the day of tryal and persecution : the more the divel bestirs him , the more god bestirs him . thus the sweetest nights , that ever jacob spent , were in the field : so with peter in prison , acts . and david had those large affections to rise at midnight , and gods word was so sweet to him , when his troubles were bitter . dr. haris peters enlargement . quest. whence comes it to pass that gods children oft want comfort ? answ. they fault is in themselves , and it usually proceeds from some of these causes . . the are unkind to christ , and repell the motions of his spirit . . they improve not the pretious means of salvation which they enjoy . . they are careless of their conversation , and company . . they linger after carnal liberty , and ease . . they yeild to carnal policy , and shifts to keep them off from the power of religion that they may goe on in a lukewarm course . . they linger after earthly things and comforts , and wrap up themselves in fleshly policy for ease . . they tremble not at gods judgements , and threatnings , and at the signs of them . dr. sibs on cant. chap. xxxiii . questions , and cases of conscience about comforting others . quest. what rules are we to observe about comforting others ? answ. first , labour to know their case , what is the kinde and cause of their trouble , whether inward , or outward , spiritual or temporal , respecting soul , or body , friends , goods , or name , together with the dimensions of their sorrow , else we cannot deal effectually with them : the physician must know his patients disease before he can apply a medicine , &c. paul sent tychicus to collosse to know their state , and comfort their hearts , col. . . secondly , when we know that , we must pity and sympathize with them : for comfort comes out of the bowels of mercy . hence , job . . god is first a father of mercies , and then a god of all consolation , cor. . , . thirdly , when this is done , then we must apply sutable comforts to their needs : as , ( . ) if their trouble arise from want , then comfort them as christ did his disciples , mat. . , &c. . from the consideration of gods providence in feeding fowles , cloathing flowers , &c. . from gods knowledge of their necessities , mat. . . . from gods promises , v. . and psal. . , . ( . ) if it arises from losse of friends , and near relations : see how paul comforts the thessalonians , thes. . , &c. . that christ died and rose again , v. . . they that die in the lord sleep in jesus . . christ at his coming will bring their souls with him , and raising their bodies will reunite them for ever , ver . , . . they with their formerly deceased friends shall be caught up to meet the lord in the air , v. . . they shall ever be with the lord , v. . and that it is a duty to comfort others when their friends die , appears by the example of david , sam. . . of the jews , joh. . , . the neglect is threatned as a sad affliction , jer. . , . ( . ) if it arise from persecution : see how christ comforts his disciples , mat. . , , . as , . that they are therefore blessed . . great shall be their reward in heaven . . that the prophets before them suffered the like . . that at present they have cause to rejoyce , and be exceeding glad . so , pet. . , &c. peter uses sundry arguments in the like case ; as . the end of persecution is to try their faith , and patience , sincerity and constancy : as the fire the gold . . in suffering for christ they are partakers of christs sufferings in way of community , and conformity , who suffered the like things for his confession of the truth : and they that have fellowship with christ in his sufferings shall have communion with him in glory , &c. v. . . they are happy : their sufferings being both a sign and meanes of their happinesse , v. . . they that are reproached for the name of christ have the glorious spirit of god resting on them , which is glorified , not only by them , but in them , and makes them glorious , v. . . such sufferings are no strange thing , but what is common : no matter of grief nor shame , but of joy , and honour to suffer as a christian : and for which they should praise god , v. , , . . it s gods will that they should suffer , and bear the crosse patiently , and suffer according to his will , v. . . in such sufferings they may comfortably commit the keeping of their souls to god in well-doing , as to a faithful creator , and gracious redeemer , and fulfiller of his promises , v. . ( . ) if it arise from desertion , and terrours of conscience , see how christ provides for their comfort , isa. . , , . and . , . and . . and . , , , . ( . ) if the affliction be any other kind of correction , propose pauls grounds of comfort , h●b . , , &c. . all chastisements are the rod of a father , who will neither forget mercy , nor measure , v. . . they proceed from gods love , v. . . they are signes and pledges of adoption , that we are sons , and not bastards , ver . , , . . submission to chastisements is the way to life and salvation , v. . act. . . . gods end therein is our profit , that we may be partakers of his holiness , v. . . though they be sad and troublesome at the present , yet in the issue they will be comfortable . for we shall reap the peaceable fruits of righteousnesse thereby , and be both bettered and comforted thereby . quest. but what are the best means whereby we may comfort others ? answ. first , use kind and loving speeches which will revive , and refresh the spirits of him that is disconsolate : so joseph to his brethren , gen. . , . boaz to ruth , ch . . . so the angel , zach. . . secondly , strong reasons , or arguments drawn from the several heads of consolation : as the author , ends , and benefits of affliction , and comparison thereof with what they deserve , and what some other suffer , &c. thirdly , plaine scriptures properly and fitly applied : as precepts , promises , and examples recorded therein . the scriptures are a treasury of comfort , full of choice cordials , and were written for this end , rom. . . david found it by experience , ps. . . . . scripture comforts are the chiefest , coming home to the heart , and are efficacious to revive fainting souls , having the consolations of god in them , and his blessing upon them , thes. . . fourthly , experience both of our own , and others is an excellent meanes of comfort to others . . our own experience of gods dealing with us in the like conditions , and of the comforts wherewith god hath comforted us for this end that we might comfort others therewith , cor. . , , . these made christ himself a more sympathizing and merciful high-priest , heb. . . so cor. . , , . so peter is commanded , luke . . . we should comfort others by the experiences others have had of gods mercies to them . fifthly , the exercise , and evidence of our graces is a good means of comforting others : for its matter of great joy , and comfort to the godly who see , or heare of it : as , . of our faith and love , rom. . , . thes. . , . phil. . . philem. . cor. . . . our constancy in the truth , and work of the lord , thes. . , . col. . . john . john . phil. . . sixthly , prayer to god for them is another means : and that , . for comfort to be conveyed into their hearts . so did paul , col. . , . . that god would give us the gift of comforting others , the tongue of the learned , promised , isa. . . seventhly , consider the persons who are fit to be comforted ; as , . in general , gods people above all others ; its their portion , and bread which we must not give to dogges , isa. . . with ch . . , . so christ , mat. . . . weak and faint souls , thes. . . comfort the feeble minded , &c. isa. . , . strong then the weak hands , &c. so doth god himself , cor. . . contrary is reproved , ●zek . . . . mourners for sin , or for want of gods presence , and for misery . . mourners for sin , who are deeply humbled in the sight and sense thereof , and in the apprehension of gods displeasure : so did peter , act. . , . and paul , act. . , , . and christ , luk. . , . he hath pronounced such blessed , mat. . . and isa. . . . mourners for want of gods presence , and the light of his countenance ; such have need of comfort , the bridegroom being taken from them , mat. . . . mourners for misery ought to be comforted : as the jews , whilst captives in babylon , isa. . , . implied , job . . with job . . it s needful for such , as wine for those that be of heavy hearts , prov. . , . . seekers after christ ▪ as , cant. . , . should be comforted ; as the angel did the women , mat. . , &c. and christ , mary magdalen , joh. . . to . eighthly , write letters , send messengers , and take journeys on purpose to comfort others . . write consolatory letters to the afflicted , as paul did his epistles to rome , corinth , ephesus , colosse , &c. and to particular persons , as to timothy , titus , and philemon : so did james , peter , john , jude , and christ to the churches of asia , rev. . , . and . , . . send messengers , as paul a prisoner sent tichicus , and on●simus to the colossians to know their state , and comfort their hearts , col. . , , . and tichicus to the ephesians , ch . . . . and timothy to the thessalonians , thes. . , , . whose returns with good tydings much comforted him , cor. . , . thes. . , . . take journeys to comfort others . paul prayed for it , rom. . , , . and long'd for it , thes. . , , . quest. but who should we be so solicitous to comfort others ? answ. first , because of the necessity , and commodity of comfort in afflictions , in respect of the souls , and bodies of others as well as of our own . . comfort is useful and needful for others in six respects . . to support , and bear them up from sinking under the pressures of troubles inward or outward , pr● . . . the spirit of a man , ( being shored up with comfort ) will bear his infirmities ; but a wounded spirit , ( that wants the healing plaister of consolation ) who can bear . . to quicken them , and keep life in their spirits : and to preserve , or recover them from fainting , and swounding . comfort is the life of our spirits , yea the life of our lives , without which our life would be no 〈◊〉 , but a lingring death ; the damned in hell are said to die eternally , because they are void of all joy and comfort . . to chear , and refresh them ▪ to raise them up from their sorrow , psal. . . in the multitude of my thoughts within me ( saith david ) thy comforts ( breathed into me by thy spirit , or handed unto me by thy servants ) delight my soul. comforts poure the oyle of gladnesse into hearts full of heavinesse . comfort is honey in the mouth , melody in the eare , and a jubile in the heart . . it s needful to quiet and compose the spirits of others , when inwardly disquieted , and perplexed ; they cause a calm in a tempest . . to establish , confirm , and settle others that are in a good frame of spirit , to hold their spirits fast from being shaken . paul wrote his consolatory epistle to the corinthians , that they might stand fast in the faith , &c. cor. . . to the ephesians , that they might not be carried about with every winde of doctrine , eph. . to the colossians , that they might be rooted , and built up in christ , and established in the faith , col. . , . he sent timothy to the thessalonians , to establish , and comfort them concerning their faith , thes. . . . it s commodious to edifie others in their holinesse , and obedience : comfort as well as councel builds men up further into the body of christ : for it corroborates the heart , heightens their spirits ( with paul ) to forget those things that are behinde , &c. phil. . . paul exhorts the thessalonians to comfort , and edifie one another , i. e. to edifie by comforting , thes. . . for , . comfort is a great encouragement to duties , as hezekiahs comfortable words were to the levit●s that taught the good knowledge of the lord , chron. . . and to the hearts of the people , to animate them against the fear of the king of assiria , chron. . , , . . it s a means to lead others forward on towards perfection : hence they are joyned together , cor. . . be perfect , be of good comfort . . comfort may be needful also in respect of the bodies of others , or outward man , which would perish in their afflictions , were not their soules strengthned by comforts to stand under the pressures thereof . secondly , the second reason may be drawn from the misery of them that want comfort . it s a sad thing to be in affliction , and to have no comforter . we to him that is alone , eccles. . . it much aggravated davids troubles , psal. . , . and . , . and sions miseries , lam. . , , , , . so solomon judged it , eccles. . . it was the jews sad case in their captivity , isa. . . and ninivehs in her ruine , nah. . . thirdly , from the excellency of the duty in it self : it s an high , and honourable employment to comfort others : for , . it s the work of god to comfort poor souls , isa. . . cor. . . he glories in it , as in a title of excellency , cor. . . isa. . . v. . ps. . . isa. . . and . . to comfort is the act , as of the deity , so of the trinity , and of every person in it . . of god the father , who is the father of mercies , and the god of all comfort , corinth . . . . of god the son ; for he as god-man , and mediator , is the fountain of all consolation , phil. . . if there be any consolation in christ : he takes it for granted that there is . so , cor. . . john . . and . , . . of god the holy ghost . it s his proper work to apply comfort to the hearts of gods children from the father , and the son. hence he is called , the comforter : he is prayed for by the son to the father , and promised to be sent from both for this end , joh. . , . and . . and . . quest. how is god the father the authour of comfort ? answ. by destination , and appointment of it to us : for he hath appointed us to obtain , as salvation , so consolation by jesus christ. hence it s said to abound by christ , cor. . , , . quest. how is god the son the author of comfort ? answ. first , by redemption , or purchase , as of us , so of joy , and comfort for us , by his blood as the price thereof . secondly , by reception of it : as christ bought it , so he took it , and keeps it for us : when he ascended on high , he received , as gifts , so comforts for men , psal. . . it pleased the father that all comfort should be laid up in christ as in a treasury , and that he should send forth the same to his people , as the fountain doth water . thirdly , by dispensation , or office , as he is our prophet , which he executes , and so comforts us , by his spirit which he hath given us . quest. how is the holy ghost the author of consolation ? answ. by applying it to us ( which is his proper work ) even all that comfort which the father hath appointed to us , and the son hath obtained , and kept for us . yea , to comfort others hath been the practice of the godly , as of job , ch . . , . of the prophets , isa. . , . of the apostles , philem. . fourthly , from the equity of the duty : we ought to do it for these reasons . . because we would be comforted by others in our distresse : and therefore we should do to others as we would have them do to us . . all true christians have an interest in comfort : it s their portion , and therefore in comforting them we give them but their own . . it s the end why god gives us abilities , and experiences that we may use them to comfort others , so that hereby we are debtors to others , cor. . . . it s our office as we are members of the same body with them , eph. . . hereby we edifie our selves in our most holy faith , judg. . love knits christians together , and makes them communicative of good one to another . chap. xxxiv . questions , and cases of conscience about comforting afflicted consciences . quest. how may we comfort afflicted consciences that are wounded , and dejected with the sence of sin , and of gods wrath , and want of grace ? answ. set before them , and apply to them these eight grounds of consolation . . the boundlesness , and freeness of gods pardoning , reconciling , accepting , and healing mercies to sinners , infinitely exceeding all their sins , and unworthiness both in multitude , and magnitude , in all dimentions , and duration , psal. . , , . therefore to doubt , or despaire , is to forsake our own mercies , and so to sin against mercy , which is one of the highest , and most confounding aggravations of sin . set also before them the bowels of gods compassions , which are most tender , and fail not , lam. . . the riches of gods free grace , which can neither be exhausted , nor diminished : and the freeness , unchangableness , and everlastingness of his love to poore sinners which deserved nothing but wrath , and judgement , hos. . . jer. . . . the infiniteness of christs merits , of his death , passion , and obedience which is sufficient to satisfie gods justice , to pacifie his wrath , and fulfill his law perfectly : more able to save us , then our sins are to condemn us : his sufferings being the obedience of a god , as well as of a man , acts . . set before them also the plenteousness of redemption that is in christ , that he can and will deliver them from all their sins : the prevalency of his intercession to make application of his redemption , and the benefits thereof to sinners on earth , whereby he is able to save to the uttermost all that come to god by him , heb. . . . the free , gracious , and general tender of christ , and of pardon , peace , grace , joy , and glory with him , to all , and every one that will receive him , without respect of persons , as joh. . . mar. . , . cor. . , . and christ sends his ministers , as ambassadours , to beseech men to be reconciled to him . for as moses lifted up the serpent in the wilderness ; so is christ lifted up upon the pole of the gospel , that whosoever believes in him should not perish : therefore we must take heed of rejecting these tenders of grace and mercy . . set before them christs gracious invitation of all to come to him that feele any want of him , or have any desire to him , matth. . . isa. . . set also before them christs promise of reception , and of not rejecting any that come to him , joh. . . and his complaint that men will not come to him , joh. . . . set before them the experiences , or examples of gods mercy manifested , and of christs merits applyed to the greatest of sinners , as to manasseh , chro. . , , , , . with kin. . . to paul tim. . , , . to mary magdalen , mar. . . to the woman who had been a notorious sinner , luke . , , . to some of the corinthians , cor. . , , . . set before them that some of gods dear servants have drunk deep of the cup of soul-troubles , and of the wine of astonishment , in inward anguish , and horrour , and gone down in their apprehensions , even to the gates of hell , when yet god raised up , and filled them with joy , as we see in job , chap. . , . and . , , . and . . with chap. . , . in heman psal. . , , , , , , . in david , psal. . . and . . & . . and . , , , , . in christ himself , math. . . luke . . in mr. peacock , mr. glover . mis. katherine bretergh . see these in my book of examples . . set before them , and apply to them gods promises of healing , quickning , in●ightning ▪ and of returns of peace , and joy to such . . gods promises of healing wounded spirits , and broken hearts , deut. . . ps●l . ● . ● . job . . luke . . isa. . . pet. . . with hos. . . . gods promises of quickning made to dead souls buried in the grave of desertion , to revive , and raise them up , deut. . . sam. . , . ezek . , , , . gods promises of giving his spirit to be a comforter , joh. . . for which end he dwells in broken hearts , isa. . . this was the confidence of gods people , hos. . . . and of david , psal. . . . gods promises of inlightning made to such as walk in darknesse , and that . of causing his face to shine upon them , after he had hid it from them , isa. . . . of making christ , the sun of righteousnesse to arise with healing under his wings , mal. . . isa. . . mich. . . . gods promises of returns with peace , and joy , isa. . . sam. . . lam. . , . psal. . . god is an everlasting father , isa. . . so david assures himself , psal. . . see more such promises , mich. . . joh. . . and . . isa. . . . phil. . . iob . . psal. . . and . , , . and . . and . . matth. . . joh. . , . acts . . . set before them , and apply to them two things . . that grace may be hid for a time in the heart like sparks of fire in the ashes : there is a difference between the being of a thing in it self , and the discovery thereof to us : as many things seem to be which are not , so somethings are , which seem not : and that . because the seed of god remains in them , joh. . . grace may be to seek sometimes when we have occasion to use it , but it can never be lost . . the gifts , and calling of god are without repentance , rom. . . god doth not give them , and take them away againe from his servants . . the perpetuity of grace is founded upon the immutability of god , and his free love , and good will , so that as he is ever the same in his affection to them , so he will continue them to be ever in the same relation to him , heb. . . john . . . both they , and the grace of god in them are kept by the power of god to salvation , pet. . . none is able to pluck grace out of them , no more then to pluck them out of gods hand , joh. . , . . the golden chain of salvation cannot be broken , and all the links in it are inseparable , rom. . . perswade such poor souls that grace hath its seasons of hiding it self , and of appearing , as the sun hath his time of setting , and rising , and to conclude the non-existence of grace from the not appearing of it , is all one as to say , the sun will never rise because it s set . perswade them to deferre passing sentence upon themselves , till they be in a calme estate , and capacity of making a right judgement of themselves . whilest their spirits are in a perplexed estate perswade them to hearken to the counsel of christian friends , who , at such a time , can better judge of them then they of themselves . . that desire of grace is grace , and that , . because true desires have the nature , and truth of grace in them , though in a small measure : as there is true fire in a spark : true water in a drop ; the least of any thing partakes of the nature of the whole . . desires are the seeds and beginnings of grace in the soul , out of which grace grows to its full measure , and stature ; as corn sowen in the earth ; so desires are grace in the seed : habits are grace in the blade : acts are grace in the ear ; and perfect works are full corn in the eare . . good desires are accepted and rewarded by god , as well as deeds : yea , for deeds when power to actuate them is wanting , cor. . . god estimates his people rather according to their affections then actions ; as king. . . with sam. . . so in abraham , gen. . ● , . and the poor widow , mar. . , &c. therefore gods servants have pleaded their wills , and desires before god rather then their deeds : as nehemiah , chap. . . david , psal. . . and paul , rom. . . to . . good desires are the work of god in us as well as deeds , phil. . ● . and he will perfect them in us , phil. . . god doth not his work by the halves , sam. . . psal. . . christ is the authour of our faith in desires after it , heb. . . they are the smoke of the flax which christ will not quench , matth. . . . god hath made many promises to desires . . of acceptation , cor. . . . of supply and satisfaction , psal. . . god stirs up desires for this end , that he may satisfie them . . of blessednesse , mat. . . . of water of life , and of the spirit ▪ john . , . . of spiritual wine , and milk , isa. . , . luke . . object . but how shall we know that our desires are true , and such to whom these promises do belong . answ. first , by the root : for true desires of christ and grace do spring , and grow , . from an heart humbled before god in the sight of its sinne and misery , of its own vilenesse and unworthiness . hence , psal. . . . from a soul sensible of its spiritual necessities , as of christ , grace , the things that accompany salvation , pardon of sin , power over it , &c. . from a minde enlightned to see , as the want , so the worth and necessity of these things . secondly , by the fruits , or effects . true desires put forth serious , and sutable endeavours in the use of means to obtain the things desired : so ps. . . they will watch daily at wisdoms gates , prov. . . thirdly , by the properties of them , which are foure . . they are sincere , and that . for ground , when they are carried out after christ , and spiritual things as well for their sakes as for our own . . for ends , when desires have spiritual aims , as the mark they shoot at , viz. to make us humble , obedient , serviceable , conformable to christ , and acceptable to god through christ. . they are stirring , vigorous , and vehement for temper , and measure : therefore called , hungring , and thirsting : so , psal. . . and they must needs be so , because they proceed from the bottome of the heart , and from the whole soul , isa. . . such shall finde god , jer. , . now the strength of holy desires appears , . in preferring spirituals before temporals , christ , and grace before riches , honours , &c. in being willing to part with any thing to get christ. to sell all to buy him , luke . , , . . in exceeding all other desires in us in heat , and height : and in swallowing up all desires after earthly things . . true desires are seasonable for time , whilest the things desired may be obtained : they will seek god early . indeed true desires are never too late , yet late desires are seldome true ; as we see in esau , and the five foolish virgins , matth. . , &c ▪ . they are constant for duration , not by fits and starts when stirred , upon some special emergencies , or occasions : they are restlesse till they are satisfied , psal. . . and . . in the next place . first , caution them against four evils , to take heed . . that the do not dishonour god in the time of their desertions by unworthy thoughts of him , or hard speeches against him : by murmuring at him , or quarreling with his dispensations : this was the psalmists fault , psal. . , , . but he checks himself for it , ver . . the contrary was jobs commendation , job . . with . . . that they do not destroy their own souls , either . by denying what god hath done for them in the beginnings of grace , saying that they are reprobates , &c. whereby they beare false witnesse . . against themselves , which is unnatural . . against the grace of god , and against the god of grace , which is most ungrateful . . by refusing what god would give to them , viz. grace , mercy , peace , and joy : wilful refusal whereof is wilful murder . . that they do not gratifie satan who is a liar , and the father of lies : a murtherer of souls from the beginning : an accuser of the brethren , job . . and an accuser of god to us as if he were an hard master , gen. . . now men gratifie satan . . by entertaining parley with him ▪ as eve did . he will certainly prove too hard for us . . by hearkening to his suggestions , as these , or the like . . to cast off ordinances , to neglect duties publick , or private , as if they were needlesse , or to no purpose : hereby he seeks to starve our souls . . to harbour jealovsies , and evil surmises of god , or dishonourable thoughts of him : as if he were not mercifull , faithfull , &c. . to cast away their confidence , and lay hope aside , and to give over seeking , or waiting on god any longer , and to throw themselves into the gulph of despaire . . to make wrong judgement of themselves and their condition , as if they were out of the state of grace , out of christ , &c. because for the present they cannot discern it : or that they are not the lords , because they are so deeply distressed as none of his ever were . . to follow satans prescripts for deliverance out of their soul-troubles , which is to lay aside all thoughts , or cares about their souls : to go to merry company , give themselves to pleasures , &c. . that they do not satisfie their disquieted hearts : and that , . by taking offence at gods dealing with them , or to be angry with god , or sullen . . by giving way to sad perplexed thoughts , which gives satan mighty advantage against them . . by venting , or justifying the distempers of their hearts , as jonas , chap. . . . by putting away comfort from them in a froward , peevish humour when it s tendered to them , lest god answer them accordingly , psal. . . secondly , direct them to have special respect to three graces to nourish them : which are , . repentance for their sins , those especially which cause this trouble : for which labour for a deep and unfeigned sorrow , till when they are not fit for comfort . . faith , which they must labour to strengthen by all means : as to trust in god : his mercies and promises : in christ , his merits and mediation : these are strong refuges , psal. . . job . . psalme . . rom. . . john . . . patience , which they must continually exercise in bearing gods hand , submitting to his will , waiting his leasure , &c. thirdly , take a right course for healing their distempers , and troubles of soul , and that . by searching the sore to the bottome to finde our the core , and cause thereof , as chirurgions do , by drawing the troubles of their heart to an head , as their sorrow for sinne in general , or for some one sinne in special , &c. . by turning the stream of their passions into another channel , as physicians turn the course of blood in the nose by opening a veine : so turne their feare of wrath , and hell into the channel of holy feare of god , and his goodnesse , and their grief for penal evils , inward , or outward , into the channel of godly sorrow for sin . fourthly , bear with their infirmities , as ignorance , frowardnesse , &c. become all things to them for their refreshment , and recovery , as paul , cor. . . shew love to them with pity : and patience to bear all , and hope all : speak to them as sympathizing with them in their troubles , and sorrows : make it out to them that your words come more from your bowells then your braines . mr. reyners rules for the government of the tongue . quest. how may a man that is in distresse of minde be comforted and relieved ? answ. the most sure general remedy is to apply the promise of life everlasting in and by the blood of christ. quest. but what must be our 〈◊〉 of proceeding in the application of this promise ? answ. therein three rules are to be observed . . the party must disclose ( if he know it ) the cause of his particular distress , that the remedy may the better be applied : and indeed the very opening of the cause is a great ease to the minde . . if the cause can , and may be made known , then you must see whether the party be fit to receive comfort : and that is , if he be humbled for his sinnes , pray for pardon , and desires amendment : without this the word of comfort will be misapplied to him . quest. but what if we do not finde him humbled ? answ. your first and principal care must be to work in him some degree of humiliation : for which end you must labour to convince him of sinne , and then shew him the necessity of grief for it , at least , for some of his principal sins ; and herein two things must be remembred . . that their worldly sorrow must be turned into a godly sorrow : as when one bleeds at nose , they open a veine to turn the course of it : so when men are troubled with worldly sorrow , shew them that they must grieve , not for worldly respects , nor meerly for fear of punishment , but principally for the dishonour that redounds to god by their sinnes . . take care that this sorrow be not a confused sorrow , because he is a sinner as other men are ; but a distinct sorrow for this , or that particular sinne : and then he that is grieved for one sin truly , and unfeignedly , will proportionably be grieved for all the sins that he knows to be in himself . . minister and apply comfort to him that thus confesseth his sinnes , and is truly humbled for them . quest. how must this comfort be administred ? answ. it may be done by bringing the party within the compasse of the promise of life : and there be two wayes of doing this : the one false , the other true . quest. what are the false wayes ? answ. first , some think that men may be brought within the covenant , by the doctrine of universal grace and redemption . but this way is both false and unfit . quest. why is it false ? answ. because all the promises of the gospel are limitted with the condition of faith , and repentance , and are not universally made to all . object . but god would have all men to be saved , tim. . . answ. the apostle who is the best expounder of himself saith , acts ▪ . . the time of ignorance god regarded not , but now he warns all men to repent . now , i. e. after the coming of christ in the flesh : but it must not be enlarged to all adams posterity : so in that of timothy , god would have all men to be saved , i. e. now in this last age of the world . so , cor. . . now is the acceptable time , &c. col. . . rom. . . again , all men , i. e. not all particular men ; but some of all sorts , and kindes : so all is taken , tim. . . object . but paul saith , cor. . . god was in christ reconciling the world to himself ; therefore the promise in christ belongs to the whole world , and to every particular person ? answ. paul answers it himself , rom. . . the casting away of the jewes is the reconciling of the world , i. e. of the gentiles in the last age of the world : and so must that place to the corinths be understood , viz. not of all , and every man that lived in all ages , and times , but of them that were under the gospel , to be called out of all nations , &c. secondly , this way of applying is unfit : for the argument must be framed thus : christ died for all men , but thou art a man , therefore christ died for thee : to which the distressed party would answer : christ died indeed for him if he could receive him : but he by his sinnes hath cut himselfe off from him , and forsaken him , so that the benefit of his death will do him no good . quest. what then is the right way of administring comfort to such ? answ. first , consider the grounds whereby a man that belongs to god may be brought within the covenant . secondly , the right way whereby they must be used and applied . quest. what are those grounds ? answ. first , recourse must not be had to all graces , and all degrees of grace ; but only such as a troubled conscience may reach unto : which are faith , repentance , and the love of god : and that there may be no mistake about these , enquiry must be made , what be the seeds , and first beginnings of them all . as , . the first ground of grace is this . a desire to repent , and believe in a touched heart , is faith , and repentance it self ; though not in its nature , yet in gods acceptation . quest. how may that be proved ? answ. all grant that in them that have grace , god accepts of the will for the deed , as , cor. . . . god hath annexed a promise of blessedness to the true and unfeigned desire of grace , matth. . . rev. . . so he promises , psalme . . and . . object . but the desire of good things is natural , therefore god will not regard it ? answ. desires are of two sorts . . some be of such things as by the light of nature we know to be good , as of wisdom , learning , honour , happiness , &c. and these indeed nature can desire : but then . others be above nature : as the desire of the pardon of sin , reconciliation , and sanctification : and they which have a serious desire of these , have a promise of blessednesse . secondly , a godly sorrow , whereby a man is sorry for sinne as sinne , is the beginning of repentance , and indeed repentance it selfe , for the substance : hence , cor. . . paul rejoyced , because it was wrought in the corinthians . quest. but how may this sorrow be known ? answ. if the heart of him in whom it is , is so affected , that though there were neither conscience , nor devil to accuse , nor hell to punish , yet would he be grieved , because god is offended by his sin . quest. but what if a man cannot reach to such a sorrow ? answ. art thou grieved for the hardnesse of thy heart , because thou canst not so grieve , thou mayst then conclude that thou hast some measure of godly sorrow ; for nature cannot grieve for hardnesse of heart . thirdly , a settled purpose , and willingnesse to forsake all sin , is a good beginning of conversion , and true repentance : so in david , psal. . . and the prodigal , luke . , . fourthly , to love a man because he is a childe of god is a certaine signe that a man is a partaker of the true love of god in christ , john . . mat. . . onely remember that these desires must not be fleeting , but constant , and encreasing . quest. having heard the grounds , what is then the way , whereby the party that is in distresse may be brought within the compass of the promise of salvation ? answ. first , trial must be made whether the party hath in him any of the afore named grounds of grace , or no. for which end , ask him whether he believe and repent ? if he say he cannot , then ask him whether he doth not desire to do it ? and so of the other grounds . secondly , after this tryal , then comes the right applying of the promise of life to the distressed person , and it must be done by this or such arguments . he that unfeignedly desires to repent , and believe , hath remission of sins , and life everlasting : but so doest thou , therefore these belong to thee ; and this is fittest to be done by a minister , who hath ministerial authority to pronounce pardon . quest. that the promise thus applied may have good successe , what rules are to be observed ? answ. first , that the comfort administred be allayed with some mixture of the law , lest the wound be too soone healed : for such usually become worst of all , therefore bring them on by little and little to comfort , the sweetnesse whereof will be greater , if it be qualified with some tartnesse of the law. secondly , if the distressed party be much oppressed with grief , he must not be left alone , lest satan get advantage against him : as he did against eve , when she was alone : hence , eccl. . . woe to him that is alone : then satan usually tempts him to despair , and self-murther . thirdly , you must teach him not to rest upon his own judgement , but submit himselfe to such as have more judgement , and experience then himself . fourthly , never tell such of any fearful accident , or of any that have beene in the like , or worse case then himself : for hereby the distressed conscience will fasten the accident upon it selfe , and be drawne to deeper griefe or despaire . fifthly , the comforter must bear with the infirmities of the distressed : as frowardnesse , peevishnesse , rashnesse , disordered affections , or actions . yea , he must ( as it were put upon him their persons ) grieve , weep , lament with them that he may shew a sympathy . sixthly , he must not be discouraged , though after long paines he see but little fruit upon the distressed party . thus for the general : now for the particular distresses themselves . quest. what is the speciall distresse arising from the divine tentation ? answ. it s a combat with god himself immediately : when the conscience speaks some fearful things of god ; and withal the party distressed feels some evident tokens of gods wrath . as we see in the example of job , ch . . . and . . and . . so in david , psal. . , &c. and . quest. what may be the occasion of this kind of tentation ? answ. usually it follows upon the committing of some notorious sin , which wounds the conscience , as it did in caine , saul , and judas . sometimes it comes when there is no such sinne committed ; as in job , and then there can no reason be rendred for it but the divine will and pleasure of god. quest. what are the effects of this tentation ? answ. they are many , and strange : for sometimes it works a strange change in the body : inflames the blood , drinks up the spirits , dries the bones , &c. so psal. . . job . . psal. . . job . . quest. what remedies must be used for the comforting of such ? answ. first , the party troubled must be brought to a personal exercise of faith , and repentance in , and by himself : for which end he must narrowly examine his heart , to finde out his sinne : and then he must humbly confesse all his known sinnes against himselfe , acknowledging that he hath deserved death and damnation : then he must cry earnestly to the lord for pardon , psalme . . object . but what if the party be so distracted that he cannot performe any good duty ? answ. let him sigh , and sob to god for mercy , and comfort : which is a work of the spirit , rom. . . secondly , trial must be made whether the distressed party hath any tokens in him of grace , or no. quest. what are they ? answ. . whether he be grieved because he cannot grieve for sinne as he should . . whether he hath a serious desire to believe , and repent : a purpose to sinne no more , &c. then minde him of gods promise , cor. . . my grace is sufficient for thee , &c. and teach him to submit to gods will , as david , sam. . . thirdly , apply to him the promises of god made to afflicted persons , as psal. . . mat. . . luk. . . fourthly , minde him of his life past , and of gods merciful dealing with him , and others in this case formerly : for if he hath formerly had any evidences of gods love and favour , he is now by them to settle and quite his minde . for whom god loves , he loves to the end . so psal. . . fifthly , you must labour to remove such reasons , and doubts as the party distressed usually makes against himself for his own overthrow ; which commonly are these . . being minded of gods mercy , &c. they will say , that this is good indeed , but it belongs not to them , for they neither do , nor can feel any thing but the tokens of gods wrath , &c , to answer this , informe them of the manner of gods dealing in all his works , which is to work by contraries : by death he gives life , and sends men to heaven by the gates of hell : he shews his greatest power in our greatest weaknesse . so , sam. . . job . . . they use to say , that if they could feel any comfort at all , they would quiet their mindes , and yeeld to good counsel and perswasions . to this the answer is , that in such cases we must live by faith , not by feeling , hab. . . when we have neither sight , nor sense , nor raste of gods mercie , and apprehend nothing but wrath , we must then labour to lay hold of the promise of mercy . so did david , psalm . . . and abraham , rom. . . job , though thou kill me , yet will i trust in thee : and the thiefe on the crosse. . they plead that their case is desperate ; and that never was any in their case . but this is false . job was in as bad a case , and david , psalme . and . and christ himself on the crosse cried out , my god , my god , why hast thou forsaken me . quest. how may trouble of minde arising from outward afflictions be remedied ? answ. two things are to be required of the party distressed . . practice . . meditation . first , practice is a diligent examination of his conscience to find out his sinne . an hea●ty confession of it to god , and earnest prayer for forgivenesse ; which things will bring much comfort : as we see in manasses , chron. . , &c. and this is required , lam. . . secondly , meditation of the comfortable promises recorded in the word of god , touching afflictions which may be reduced to five principal grounds of comfort . . that all afflictions , from the least to the greatest , come not by accident , or chance , but by the special providence of god. for , . god hath fore-appointed them , rom. . . we must be conformed to his son in sufferings . . god doth not only barely permit afflictions , but effects them , as they are corrections , tryals , and punishments , isa. . . amos . . . god orders and disposeth them , limitting and appointing the beginning , continuance , measure and end of them : yea , he orders them to his owne glory , the good of his servants , and benefit of his church : hence he is said to correct in judgment , jer. . . so , gen. . , . sam. . . psal. . . obj. we could bear afflictions from god , but ours comes from men that hate us . answ. god useth them as his instruments to execute his will upon us : therefore we should submit : so did joseph , gen. . . and . . . tell them of gods command touching the crosse , and the obedience we owe to him therein , luke . . we must take up our crosse daily , and follow christ : hence , micah . . pet. . , . and this being gods command , we must be as careful to obey him in it , as in any other moral commandment . . god will be present with his servants in afflictions , psal. . . and . . quest. but how is god with us in afflictions ? answ. . to work our deliverance from them , psal. . . yet with this limitation , so far forth as its good for us . . to temper , and moderate our afflictions , so as we may be able to bear them , cor. . . hab. . . . or if he do continue them , yet he will comfort us in them , phil. . . . to do us good by them , rev. . . quest. what are the fruits and benefits of afflictions ? ans. . they make us see and consider our sins , gen. . . so in manasses . . they serve to humble us before god. so , luke . , &c. psal. . , , . . they serve to work amendment of life , h●b . . . corinth . . . psal. . , . . they cause us to deny our selves , and to rest wholly on the mercy of god , corinth . . . . they make us cry heartily , and fervently unto god , psal. . . hos. . . . they bring forth patience , &c. rom. . . . they work us to obedience . so in christ , heb. . . quest. how are afflictions good in regard of their quality ? answ. as they are pledges and tokens of our adoption , when we make a good use of them , heb. . . . the last ground of comfort is , that whatever our distresse be , we have partners with us in the crosse. for we have christ our partner : this was pauls comfort , phil. . . so pet. . . yea , christ accounts them as his own , acts . . pet. . . and our brethren suffer the like , pet. . . quest. but how may a distressed soul be supported when god deferres deliverance ? answ. first , consider that god in his wisdome hath set down a time for every thing , eccl. . . so god appointed a time for drowning the world , gen. . . and for the babylonish captivity , jer. . . and for israels being in egypt , gen. . . this teaches gods children sundry lessons . . to wait gods leasure with patience : though deliverance comes not in their time , when they would have it , yet it shall come in gods time when he hath appointed it , psal. . . hab. . . . not onely to believe the promises in general , and gods faithfulness to fulfill them : but we must believe them in particular , i. e. with application to their proper and several circumstances , as the particular time , means , and places wherein ▪ and whereby god will make them good to us . this made daniel so to pray , when he knew the seventy years were expired , dan. . , &c. secondly , when god defers deliverances , he doth it upon weighty causes , best known to himself , the principal whereof are , . the more deeply to humble us , and bring us to self denial , and teach us patience . . to teach us to acknowledge whence our deliverance comes : and accordingly to value and prize it . for benefits easily gotten are lightly regarded , and soone forgotten . . to weane us from the world , and to draw us to meditations of the life to come , where all tears shall be wiped from our eyes , rev. . . . to prevent greater evils which we would run into , if we had our hearts desire . so exod. . . deut. . . thirdly , remember that god exercises his best servants with long continued afflictions : so he kept abraham long childlesse ; and zachary , and elizabeth , and david without the kingdome ; and so david complaines , psal. . , . quest. but what if we finde no end of our afflictions but that they continue unto death ? answ. first , we must then even until death continue to live by faith . secondly , in the meane time relieve thy soul with these meditations . . it s gods pleasure that we should through manifold afflictions enter into heaven , act. . . therefore murmur not at thy fathers dispensations , prov. . . . though thy afflictions be long , and tedious , yet god will at length give a joyful issue . for so he hath promised , matth. . . psal. . . and . . . our longest afflictions are not comparable to the eternal joys which god hath prepared for them that love him , cor. . . rom. . . hence , pet. . . for , heb. . . . though god grant not deliverance sooner , yet his love is unchangeable , and the crosse cannot seperate us from it , rom. . . quest. but how shall we be able to endure , with comfort , the pangs of death ? answ. hereunto two things are required . . a preparation to death . . helps in the time of death . quest. how shall we prepare our selves for death ? answ. first , pray oft with david , psal. . . lord make me know mine end , &c. and with moses , psalme . . lord , teach me to number my days , &c. secondly , endeavour daily to disarme and weaken death ; as the philistines dealt with sampsom : and this we must do by weakening sinne , which is the sting of death , cor. . . thirdly , endeavour to have some true taste of the joyes of heaven aforehand . quest. but how may we attain hereunto ? answ. first by a serious consideration of the evils that hinder our happinesse , which are foure . . the misery of our lives by reason of sinne , and the consequences thereof . for none is free from sin , prov. . . rom. . . , &c. . the vanity of all things that are in the world , which therefore can never give full content , eccles. . . . the mutable condition of our lives in this world : being but strangers here , pet. . . heb. . . . whilest we are here , we are separated from our head which is in heaven , and from the happy fellowship we shall enjoy with him there , cor. . . hence , phil. . . secondly , we must frequently mediate of the blessed estate of the saints in glory , joh. . . rev. . . matth. . . thirdly , then we must compare ou● present state in this life with that in heaven , whereby we shall find the one infinitely to excell the other : and this will make us a weary of the world , and to long for heaven , cor. . . phil. . . and . . quest. how may we discern whether this joy of the spirit be truly in us or no ? answ. there are sundry properties wherein it differs from carnall joy : as . this joy succeeds sorrow for sin , joh. . . matth. . . whereas carnal joy springs from carnal delights and objects , prov. . . it ends in mourning , luke . . . it s a fruit of righteousness : it issues from christ known , and believed to be made unto us of god , wisdome , righteousness , sanctification and redemption : whence flows peace of conscience , and joy in the holy ghost , rom. . . but carnall joy ariseth from the sudden feeling of some wordly delight . . it s founded in the holy use of the word sacraments , and prayer ; and in the practice of love , mercy , justice , &c. the other is from no such thing , job . , , . . it s so fixed , and rooted in the hearts that it cannot be removed from thence , joh. . . whence its able to swallow up all grief , and heaviness : whereas the others is mingled with bitterness , prov. . . . it s eternal , not only continuing in this life , but in that to come , whereas the joy of the wicked is short , &c. job . . so in these examples , luke . . and . . quest. what are the helps that are to be used in the time of death ? answ. they may be reduced to two heads ; meditations , and practises . quest. what meditations are we to use ? answ. first , consider death in a double respect : . as it is in its self , and so it s a curse , and the forerunner of condemnaton . . as it s qualified by the death of christ , and so it s a blessing , and the end of all our miseries , a short passage to joy , &c. and the grave a perfumed bed , &c. secondly , consider that there be three degrees of eternal life , the first , in this world before we die , which is begun when we repent , and believe in christ , &c. joh. . . the second in death , which frees us from all sin , and misery ; preparing the body for eternall happinesse with the soul which is already in heaven . the third is , when both soul and body being re-united , goe into everlasting glory . thirdly , consider that there is a mystical union , and conjunction between christ and every believer , both in regard of body and soul , which being once knit , shall never be dissolved : so that the dead , and rotten body continues still to be a member of christ , by vertue of which union it shall certainly be raised up again at the last day , and made like to christs glorious body . quest. what are the helps in practice ? answ. first , if thou wilt comfortably bea● the pangs of death , thou must labour to dye in the faith : which is done by laying hold of the promise of god , touching forgiveness of sin , and life everlasting by christ , heb. . . gen. . . joh. . , . cor. . . secondly , if thou wilt die with comfort , thou must die in obedience , i. e. willingly , and readily without murmuring , submit to the will of god , in bearing the pains of death . so did christ , not my will , but thy will be done . so we are taught to pray . thy will be done , &c. for which end we must learn to submit patiently to all lesser afflictions . quest. how shall we be enabled to bear with comfort satanical molestations either when we are possessed by the divel , or fear to be so , or have our houses molested by the divel ? answer first , herein consider , that possession is knowne by two signes . . when the divel is evidently present , either in the whole body , or in some part of it . . when he hath rule in the said body , either in whole or in part , so that the partie himself hath not that use of his body which he would . so was it with them which were possessed in christs time . secondly , it falls out oft that strange diseases fall upon men arising from corrupt humours in the body : and some have strange passions from natural causes unknown , which also produce extraordinary effects , and yet they are neither bewitched , nor possessed . now to stay the mind in such cases , these rules are to be observed . . remember that though satans malice , and power be very great , yet he cannot exercise it upon gods children , when , where , and how he pleaseth , for god hath limited his power , and sets his bounds that he cannot pass . the reasons whereof are . because he is a creature , and therefore finite ; and can neither know nor do any thing beyond the reach , or capacity of his nature , or above the power and skill of a creature , cor. . . neither can he work a miracle , which is peculiar only unto god , psal. . . . because he is subject to the will of god : he could not go out to deceive ahabs prophets , till god gave him leave , king. . . so job . . hence we may have comfort in that god will not give him leave to do any thing against his children to their destruction : but so far as shall make for their salvation . . such persons must have recourse to god by prayer , and to his word wherein he promiseth his presence and protection to his children in their greatest dangers , psal. . , . zach. . . isa. . . numb . . . yet this freedom , being but a temporal blessing , god is not so tyed by his promise , but that it may sometimes come to pass that they shall be so molested : yet this is our comfort , that if it be so , yet it shall turn to our good . . remember that the best servants of god have been molested by the devil : yea , christ himself , matth. . . so jobs children were slain by him ; and so mat. . , . luke . . . we must in such cases seek unto god by prayer for deliverance if it stand with his good will and pleasure , or else for patience , that we may quietly beare that particular affliction . quest. what must we doe in case our houses are molested with evill spirits ? answ. first , we must not abide there where it is certainly known that god hath given the divel power , least we tempt the lord , christ did not of his own private motion goe into the wilderness : but by the direction of the holy ghost , matth. . . paul went not of his own head to jerusalem , but upon the motion of the spirit , acts . . whence it follows that we may not cast our selves into places of apparent danger , much less into those places which god hath given up into the power of satan . secondly , that which we are to do in the use of meats , and drinks , must be done in the houses and places where we dwell : we must sanctifie them to our use by the word and prayer . quest. what must we doe when we ar● troubled with blasphemous thoughts against god the father , son , and holy ghost : as that god is not just ▪ 〈◊〉 merciful : or that he regards mens persons : or knows not what is done here below , or at least , doth not regard them : that he cannot doe this , or that , & c ? answ. consider whence these thoughts come : as sometimes from satan , who casts them into our heads ▪ sometimes from an evil custome , when men wi●lingly hearken to lewd , and cursed speeches which immediately tend to the dishonour of god , or to the willfull abuse of his word , judgements , or mercies , and upon hearing , approve of them , or at least , seek not to hinder them so much as in them lies . sometimes they creep into mens hearts by degrees , when they wax cold in gods service and make little conscience of those duties which immediately concern gods glory , or that accustome themselves too often , to causeless swearing , forswearing , cursing . &c. now the danger of it is very great , what cause soever it proceeds from , especially in those that look towards heaven , and apply their hearts to serve god , and fear his name . for it often brings forth desperation , and manifold horrors , and troubles of minde ; so that often they are tempted to make away themselves , judging themselves to be firebrands of hell. quest. what course is to be taken for the curing of this grievous malady ? answ. first , enquiry must be made into the next causes of this tentation : as . we must enquire whether it had its beginning from the thoughts of our own mindes , or from the suggestions of the divel . quest. how shall we know from whether of these two they arise ? answ. first , by the entrance of them into the minde : for those which come from the divel , come speedily , like lightning , and after a sort are forced in , so that we cannot avoid them , and they come so often , that they weaken the memory , dull the sences , and weary , and confound the brain . secondly , they may be known to come from the divel , because they are directly against the light of nature , the sparks whereof are not quite extinct in us by sin . thirdly , at the first conceiving such thoughts , the party is smitten with extraordinary fear , and his flesh is so troubled , that many times sickness , and faintings do follow . ly . remember that blaspemous thoughts cannot ordinarily proceed from any but such as are given up to reprobate mindes : but such as come from the divel are usually cast into such mens mindes as are civill , and such as profess the gospell , at least in shew , and sometimes into such as are the true members of christ. secondly , enquiry must be made whether thou love , and approve of such thoughts or no. to which thou wilt answer , that thou abhorrest them as the divel himself . quest. after such enquiries made , to finde out the cause , what remedies must be applyed ? answ. first , such must be informed that these thoughts coming from the divel are not thy sins , but thy crosses : for they are the divels sins , who shall answer for them , but not ours , except we approve , and give consent to them . satan cast such thoughts into christ himself , when he tempted him to infidelity , covetousness , and idolatry : yet was christ free from sin , because his holy heart consented not to , but abhorred , and repelled them . again , we must let such thoughts go as they come , diverting our mindes another way : for the more we strive against them , the more we shall be entangled with them . secondly , remember that though such thoughts are sometimes our sinnes , yet through gods mercy , they are pardonable , if we unfeignedly repent of them . thirdly , such persons must not be alone : for this tentation is begun , confirmed , and encreased by solitariness : eve was tempted when she was alone , therefore such persons should converse with good company : and exercise their mindes with reading gods word , heavenly meditations , singing of psalms , &c. fourthly , such must as heartily repent of these evill thoughts , as of evill words , and deeds . for through mens carelesness over their thoughts , it is that god suffers satan to plague , and torment them with such blasphemous thoughts : and after repentance he must watch more narrowly over his ways , especially over his heart , which is the fountain of all , prov. . . quest. how may distresse of minde arising from our own sinnes be cured ? answ. first , that particular sin must be known , which is the cause of this distress , most are prone to dissemble herein , pretending that it comes from some wicked thoughts , or affections , when as usuall it comes from some gross actual sin , especially against the third , sixth , and seventh commandments , and the more secret such sins be , the more horror of conscience they bring . secondly , their sin being known , see what signs thou canst finde in them of true repentance for it : otherwise they are not fit to receive comfort . thirdly , if this be found , then administer comfort , yet mixed with some terrors of the law , that the comfort may appear to be the sweeter , wherein observe these two rules . . inform the party that his sins are pardonable , though in themselves great , and hainous , yet by the mercy of god in christ , they may be remitted , and this he may be convinced of . . because gods mercy is infinite , and over all his works , psal. . . christs death is of an infinite value . god delights in mercy , isa. . . psal. . . as we see in manasses , mary magdalen , paul , &c. . because men living in the church , and knowing the doctrine of salvation shall not be condemned simply for their sins , but for their impenitency : therefore men should be grieved , not so much for their committing of sin , as for continuing therein without repentance . . because it pleases god many times to leave men to themselves to commit some sin that greatly woundeth conscience : yet even these do not utterly take away grace , but afterwards makes it shew it self , and shine more . for rom. . . where sin abounded , grace abounds much more . . the promises of god , touching pardon of sin , and life eternal , in respect of believers are general , and in regard of all , and every man , indefinite , so that they exclude not any : only they admit one exception , of final impenitency . . shew him that his sins are pardoned , if he be heartily grieved that by his sins he hath offended so loving , and merciful a god. and if he desire with all his heart to be reconciled to god in christ , and resolve against sin for the time to come , luke . , &c. shew him these texts , matth. . , . and . . luke . . quest. but what say you to the case of recidivation , if a man after repentance for s●me grievous sin , fall into it again ? answ. his case is dangerous ( as relapses into mortall diseases ) yet not altogether desperate ; for . we that have but a drop of mercy , must forgive our brethren , again and again , much more will god , who hath an ocean of mercy , isa. . . apostates are called to repentance with promise of pardon , luke . . the prodigal ( by whom is meant a childe of god , who fell after repentance , and obedience ) upon his purpose to return , was pardoned . so cor. . . paul prayes the lapsed corinthians to be reconciled to god. . assure such that upon their repentance , they shall be pardoned . quest. but i am troubled for want of grace in my heart , and obedience in my life , what must i doe ? answ. this is common to all gods children , more , or less , at one time or other : so was paul troubled , rom. . . now there are many grounds of comfort whereby the heart may be stayed in this sorrow , that it be not immoderate : which are first , remember that its gods will that thy sanctification should be imperfect in this life . this is manifest both by the word of god , and daily experience : and god will have it so , . because god gives grace according to the measure and manner of our receiving of it , which in this life is imperfect indeed remission of sins , and justification by christs obedience are ours by imputation , and so are perfect ; but sanctification , regeneration , the love of god and man are put into us . yet before we have them , we must receive them , and the means whereby we receive them is faith , which because it is weak , and imperfect in this life , therefore the gifts which we receive thereby are imperfect also . . if any were absolutely perfect in this life , then he should fulfill the moral law , and so be a saviour unto himself , and by the tenor of the law have life , and so christ should not be a saviour properly , but only as an instrument to dispose us to the keeping of the law , whereby we might save our selves : but christ is the only allsufficient saviour , and the accomplishment of our salvation is from him alone . . it s gods will that his children should be brought to nothing in themselves , that they might be all in all out of themselves in christ : but if our sanctification were perfect here , we should rest contented in our own goodness : that paul might not do so , he was buffeted , cor. . . secondly , consider what makes thee accepted with god , and how much thy self must do for this end : which is . thou must heartily bewail thy sins both of heart and life , and if thou renewest thy sins , thou must by renewing thy repentance recover thy former estate . . in regard of thy former sins , thou must rest on gods mercy alone , flying to the throne of grace to obtain pardon of them . . thou must endeavour for the future to perform obedience to god in all his commandments , that thereby we may shew our gratitude to him for his mercy , and profit in our obedience . object . i endeavour to do these things : but alas ! in sorrow for sin i am troubled with hardness of heart : my faith is mixed with doubtings , and my obedience with many slips , and falls : what shall i therefore doe ? answ. remember these rules . . if thou hast a minde and purpose not to sin , and a desire to please god , and endeavourest to perform both ; god in mercy accepts this for obedience it self : accipit suum , & remittit tuum . he accepts that which is his , , and forgives that which is thine . his is the grace which puts us upon these desires , and endeavours : ours are the wants and weakness in performance : the first he accepts , the latter he forgives . quest. but can god accept our works which are imperfect ? answ. as our obedience is in truth , so far its his work , and therefore he accepts it ; as it s ours so he pardons it , because we are in christ. secondly , canst thou say with paul , rom. . . the good which i would doe , i doe not , and the evill which i would not , that doe i ? doest thou desire , and endeavour to doe good , and to eschew evill ? then thou art regenerate . thirdly , remember that this is thy priviledge , that the corruption of thy nature is not part of thee , if regenerate , neither doth it belong to thy person , in respect of divine imputation , rom. . . it s no more i ( saith paul ) but sin that dwells in me . quest. how doth the body cause trouble of minde ? answ. two wayes , either by melancholly , or by some strange altera●ion in the parts of the body . quest. what is melancholly ? answ. it s a kind of earthy and black blood , especially in the spleen corrupted , and distempered , which , the speen being obstructed , conveies it self to the heart , and brain , and there partly by its corrupt substance , and contagious quality , and partly by corrupt spirits , annoies both heart and brain , being the seats , and instruments of reason , and affections . quest. what are the effects of melancholly ? answ. they are strange and often fearful : it s called the divels bait , because the divel being well acquainted with our complexions , by gods just permission , conveies himself into this humour , and worketh strange conceits : and the effects of it are . in the brain : for this humour being corrupted sends up noisome fumes which corrupt the imagination , and make the instrument of reason unfit for understanding , and sence . hence follow strange imaginations , and conceits in the mind . . upon the heart ; for there is a concord between the heart and the brain , the thoughts , and affections ; now therefore when the minde hath conceived fearful thoughts , the affection is answerably moved , whence come exceeding horrors , fear , and despaire , and yet the conscience is not troubled at all . quest. what difference is there between melancholly , and trouble of conscience ? answ. they are thus distinguished . . in trouble of conscience , the affliction is in the conscience , and so in the whole man : but in melancholly , the imagination is that that is disturbed . . aff●iction of conscience hath a true , and certain cause which occasioneth it , viz. the sight of sin , and sence of gods wrath : but in melancholly , the imagination conceiveth a thing to be so which is not , making a man fear , and dispaire upon supposed , and feigned causes . . a man afflicted in conscience hath courage in other things : but a melancholly man fears every thing , even where no cause of fear is . . melancholly may be cured by physick : but affliction of conscience cannot be cured by any thing but the blood of christ , and assurance of gods favour . quest. how is a man that is troubled by melancholly , to be cured of his distress ? answ. first , he must be perswaded to be advised , and ruled by the judgement of others , touching his own estate . secondly , you must search whether he hath any beginnings of grace : if not , you must labour to bring him to a sight and sence of his sins , that his melancholly sorrow may be turned into a godly sorrow . thirdly , when some measure of faith , and repentance are wrought in him , then promises of mercy are to be applyed to him , which he must be perswaded to rest upon : such are , psal. . . and . . jam. . . fourthly , use physick which may correct , and abate the humour , it being a means by gods blessing to cure the distemper of the body . quest. how do strange alterations in the parts of the body cause distresse of minde ? answ. divers wayes ; sometimes by phrensie in the brain : others sometimes by trembling of the heart , or swelling of the spleen , or a rising of the intrailes , all which cause strange imaginations , fears , &c. quest. what remedies are to be used in these cases ? answ. first , in this case also , consideration is to be had whether the party thus troubled hath any beginnings of faith and repentance : if not , then means must be used for the working of them in him . secondly , then the opinion conceived must be taken away by informing him of the state of his body , and what is the true and proper cause of the alteration thereof . thirdly , if after this the distemper still remaine , then he must be taught that it is a correction of god , and therefore he ought to submit to it : god seeing it best for him . mr. perkins , vol. . chap. xxxv . questions , and cases of conscience about self-commendation . quest. is it lawful for a man to commend himself ? answ. it is lawful in some cases for a child of god to commend himself : to declare what god hath done for him or by him to speak of the graces god hath bestowed on him , of his labours , of works which god hath wrought by him , yea , and of his sufferings for god ; as will appear by these examples : of nehemiah , chap. . . to , &c. of job , chap. . and . of paul , act. . phil. . thes. . cor. . and . quest. in what cases is this self-commendation allowed ? answ. first , of afflictions from god ; wherein they have professed their faith in god : their patience , obedience , sincerity , constancy , &c. so job . ch . . , . and . , , . and the church , psal. . , &c. and jeremy , ch . . , . secondly , of injuries from men in word or deed . . in word , by scoffs , and reproaches , as david , sam. . , . by slanders of their good conversations : so did paul , act. . , &c. and . . and . , . and . , &c. so jacob , gen. . , to . yea , christ himself , joh. . , , . . in deed : then we may protest our innocency to prove we suffer wrongfully ; as daniel did , dan. . , christ , joh. . , . and . . thirdly , when thereby we may shew forth the infinite riches of gods free grace , and mercy to such vile and unworthy creatures , in giving us grace to be what we are , and enabling us by grace to do what we do , that thereby we may encourage weak believers to dependance on god for grace , and mercy , and against despondency notwithstanding all their infirmities , and unworthinesse . so paul , cor. . , . tim. . , , . fourthly , to give others occasion , and to provoke them . . to pray for us . so paul , heb. . . . to praise god for us , and glorifie him in our behalf . so paul , cor. . , . gal. . . ephes. . , . . to glory on our behalf before others , especially those that seek to traduce , and slander us . so paul , cor. . , . thes. . . fifthly , when others require an account of our faith , holinesse , obedience , or experiences : hence , pet. . . sixthly , when we would propound our selves as examples to others of faith , patience , godlinesse , &c. to draw others to follow our steps : so david , psal. . ● . paul , phil. . . christ , mat. . . seventhly , when our enemies accuse us falsely , and our friends ▪ who can , and ought to vindicate us , refuse or neglect to do it , so paul , cor. . . ei●hthly , to shew and approve our integrity , and reality , that we are not almost , but altogether christians , before those to whom we relate , or with whom we have to do : so , paul , cor. . . that we may make it appeare that we seek not theirs but them , thes. . , , . cor. . . thus we may commend our selves . . to uphold the credit of our calling , as paul did of his ministry . . to further the successe of our labours : so paul also . . to promote the efficacy of the counsel , or charge we give to others , and make it more prevalent . so paul , tim. . . . to manifest our love to others by opening our hearts to them , to let them look in and see the treasures of grace , comforts , and experiences which god hath laid up in them : also to gain their love to us , to insinuate into their bosomes , and so be a means of doing them the more good : so did paul , cor. . . we may also commend our selves in some things , to approve our sincerity in other things : so david , psal. . . and . , . and nehemiah , ch . . . ninthly , when the cause , truth , wayes , and church of christ , and the name of god are like to suffer by us , if we be silent and do not vindicate our selves in our sufferings from men : this made paul even to magnifie his office , &c. rom. . . tenthly , when we leave the place where we lived , or over whom we were set , or give over the office we did bear , it may be seasonable to give an account of our diligent , and faithful discharge thereof , and of our unblamable carriage therein : so did samuel , sam. . , , . so paul , act. . . eleventhly , to convince others of their sins , and that . either against god by declaring to them that they see no such evil in us , but the contrary graces and practises ; that we dare not say , or do , as they do for a world , thereby to draw them to repentance . . or against our selves , when they reject or abuse us , by appealing to their consciences what iniquity they have found in us to deserve the same at their hands . object . but is not this condemned ? prov. . . cor. . . was it not simon magus his sin ? act. . . and that pharisee's , luk. . . so prov. . . answ. self-commendation which proceeds from pride , and hypocrisie , or from distrust of providence , as if god would not take care of our good names , &c. is vain , and sinful . laus proprio sordescit in ore : and hereby such do others a treble wrong . . they take other mens office out of their hands ; or take that to our selves which is anothers right to give us . . they give to others a bad example , who will learn to imitate them . . it s tedious to an ingenuous spirit to hear others to boast of themselves : yet the abuse of a thing takes not away the lawfulnesse and use of it . quest. how then shall we know when self-commendation is lawful ? answ. first , by the matter , when the thing for which we commend our selves is , . good in it self , and praise worthy : for if it be evil , we glory in our shame : again , it must not be for our temporals , as riches , honours , &c. but for spirituals , as the righteousness of christ , the grace , love , and favour of god : the work or service of god , or for doing , or suffering for god : so , jer. . . so in paul , phil. . , , . cor. . , , . rom. . . phil. . . cor. . . to . cor. . , , , , . . when for the matter we speak only of such things as are really ours , or that we have in truth , and do in deed , so that for the truth of our words we can appeal to the testimony of gods spirit , and our own consciences : as paul , rom. . , , . thes. . , . cor. . . secondly , by the measure , when it is our care , and fear not to over-reach herein , but to speak rather under then over of any good we have , or do : so , cor. . , &c. rom. . . thirdly , by the manner , and that in a threefold respect . . of our selves , when we commend our selves forcedly , humbly , and modestly . . forcedly , not forwardly : when we are necessitated , or strongly moved thereto ; as paul , cor. . . and v. . . humbly , out of the sense of our own infirmities and unworthinesse , notwithstanding all the good we have or do ; and out of feare lest others should think better of us then we are , or deserve : so with paul , cor. . . for gods humble servants take notice of the evil as well as of the good that is in them ; as isa. . . job . . and . , . cor. . , . ephes. . . tim. . , , . . modestly , when we speak of our graces , and performances soberly , not in a boasting way , as nebuchadnezzar did , dan. . . how modest was paul in speaking of matters that concerned his own praise ? cor. . , , to . heb. . . . of god , when we speak of the good we have , or do thankfully , and that . with a free acknowledgement of god as the sole authour of all , from whom we have received all we have , cor. . . phil. . . isa. . . . out of a sense of gods goodnesse to us therein , with high and honourable thoughts of god , and fear of his name , and with an heart inflamed with love to god and joy in him . . of others , when we commend our selves charitably , and tenderly , not to despise , disgrace , or discourage others who are weak : as the proud pharisee insulted over the publican , whom god justified , when he condemned the other . fourthly , by the end : self-commendation is lawful when the end is good , . in respect of our selves to do our selves right , and to preserve our good names , not to get our selves praise from men : for see what christ teaches us , luk. . . when you have done all that you can , say we are unprofitable servants , &c. hence paul ascribes all to gods grace , cor. . . and see what christ saith , john . . hence paul , thes. . . . in respect of god ; when , whatever we speak of our selves that is good , we do it that god may be glorified in us , and by us , and for us , and we give god the praise of all our praises : yea , if god may be glorified , and his name exalted , we can be content to be abased , and to have our honours laid in the dust . so john the bap. joh. . , . so , cor. . . mr. reyners rules for the government of the tongue . to these foregoing , add one rule more . that when a man is urged to a necessary self-commendation , and is forced by the importunity of others to vindicate himself ; yet to qualifie his speech as much as may be , its good to use a word of the plural number ; as paul doth , cor. . . we the ambassadors , &c. where he distributes the honour to many , that he may not seem to attribute too much to himself , and so that plural number is a phrase of singular humility . dr. stoughton . chap. xxxvi . questions , and cases of conscience about our communion with god. quest. what is it to be in communion with god ? answ. when we are made one with him , or united to him , as a childe to his father , joh. . . so that our communion with god , is . to see him in his works . . to hear him in his word . . to speak to him by prayer , and praise . . to walk with him in meditation of his presence . quest. what are the evidences , or signs of our communion with god , and with jesus christ ? answ. first , the holy spirit of god , and of jesus christ given to us , joh. . . hereby we know that he abideth in us , by his spirit which he hath given us . so joh. . . quest. how doe we know this our communion with god , by his spirit given us ? answ. first , as the inward , immediate , efficient cause of this divine communion with us . for . god dwells in us by his spirit , ephes. . . . christ supplies his absence from his church by his spirit , joh. . , , , . and . , . secondly , as an anointing , teaching us all things , joh. . . revealing to us the things that are given us of god , cor. . . and illuminating us with light to receive them . yea sometimes the spirit evidences our fellowship with god , by such a clear , bright , and immediate way , that it wonderfully assures us hereof , joh. . , , . thirdly , as a witness with our spirits , rom. . , . fourthly , as a seal upon our hearts , ephes. . . fifthly , as the earnest , and first-fruits of our adoption , and endless communion with god in glory , ephes. . . rom. . . sixthly , as the original cause , and root of all these spiritual fruits , which are only found in them that have communion with god , gal. . , . quest. but by what signs may we know that the spirit of god is given us ? answ. if the spirit of god be given us , then . we are , or have been effectually convinced by the spirit of our own naturall misery , and of christs supernaturall alsufficiency to remove it , joh. . . to . . we are washed , and sanctified by the spirit , cor. . . mortifying the old man , and quickening the new man in us , rom. . , . . we are acted , guided , and led by the spirit of god , rom. . . . we minde the things of the spirit , rom. . . our thoughts , projects , contrivements , &c. do habitually fix here . . we bring forth the fruits of the spirit , which spirit cannot bring forth bad fruit , not be barren , ephes. . . gal. . , . . we combat by the spirit against the flesh , gal. . . . we are strengthened to every good word and work , with might in the inward man by the spirit , ephes. . . col. . , . and particularly by the spirit we are notably enabled unto prayer against all our infirmities , rom. . , , . secondly , the true abiding of the ancient , primitive truth , and doctrine of christ in us , is another sign of our communion with god : so that we are not carried aside to unsound new fangled opinions , ioh. . , , . all novelties in doctrine are to be censured by primitive truths , and brought to the ancient standard for their regulation . quest. how shall we know that we sincerely abide in the truth ? answ. first , if we have a cordial love to the truth , thes. . . contrary in those , tim. . , . secondly , a consciencious care to doe nothing against the truth , but any thing for it , cor. . . ioh. . . thirdly , an earnest contending for the faith once delivered to the saints , iude . not for new upstart doctrines , and new-coyned opinions . fourthly , a bearing witness to the truth , both verbally , and really in the worst times , and against the greatest dangers . so paul , phil. . . and so rev. . . yea , christ himself bore witness to the truth even unto death , ioh. . . thirdly , true confession that jesus is the son of god , is an evidence of our communion with god , ioh. . . object . but how can this be ? did not the divel confess christ to be the son of god ? mar. . . luke . , . and hypocrites ? mat. . . . answ. there is a double confessing that jesus is the son of god. . dogmaticall , arising meerly from the assenting act of faith that believes the truth of gods word , touching jesus christ. so divels , and hypocrites may confess christ , tit. . . and in opinion they know him , luke . . this may be without any communion with god and christ. . fiduciall , arising not only from the assenting , but also from the applying act of faith , when we confess christ with confidence , and trust in him for salvation : this is here meant . quest. how shall we know when we fiducially confess jesus christ ? answ. . if we assent to the truth of gods record touching christ , ioh. . , . . if we appy christ to our selves , resting and living upon him according to that record , ioh. . , . gal. . . . if we confess christ thus applyed , not only in words , but in deeds also , tit. . . mat. . . . if we confess christ even to sufferings , and to death , acts . , . and . . rev. . . fourthly , not doing , or practising of sin , is a sign of our communion with god , ioh. . , . fifthly , unfeigned love to god , and dwelling therein , is a signe of our true communion with god , ioh. . . for . our true love to god denotes a reciprocation of mutual affections betwixt god and us , ioh. . . . it implies a reciprocation of the genuine fruits , and effects of love mutually . god loving us , adops , redeems , calls , sanctifies , justifies , and glorifies us : we loving god , trust in him , fear , obey him , &c. both these import spiritual communion with god. quest. how may we know that we truly dwell in gods love ? answ. . when we love god with an intensive love , luke . . that is , with all within us . . when we love god with a predominant love , that overcomes our love to all other objects besides god , psal. . . mat. . . with luke . rev. . . . when we love god obedientially , so as willingly to obey all his commands , ioh. . . ioh. . . cor. . . . when we love him invincibly , so that our love cannot be quenched , or conquered , but we are ready to endure any thing for his sake , cant. . , . acts . , . and . . . when we love him continually , ephes. . . sixthly , walking in light , and not in darkness , evidenceth our communion with god , ioh. . , , . quest. how shall we know that we walk thus ? answ. . when we are effectually translated from darkness to light , acts . . col. . . ephes. . . . when we cast off the works of darkness , and put on the armour of light , rom. . . &c. when we bring forth the fruits of light , eph. . . . when we shun all fellowship with works of darkness in others . eph. . . . when we love the light , and come to it , that our deeds may be manifested to be of god , ioh. . , . seventhly , walking as christ , or chief captain , heb. . . walked , is another sign of our communion with god , ioh. . . quest. how did christ walk , that we may know whether we walk as he walked ? answ. . christ walked holily , purely , and inoffensively towards god and man , heb . and . . isa. . . so should we , cor. . , . act. . . and . . thes. . , , . . christ walked most humbly and meekly , mat. . . phil. . , , . . most self-denyingly ; though rich , he became poor for our sakes , cor. . . so mar. . . . most zealously , ioh. . , , . . most obedientially to his heavenly father , rom. . . ioh. . . heb. , . phil. . . . most profitably , he went about doing good , act. . . . most lovingly , tenderly , and compassionately to poor sinners to win , and save them , luke . , , , . mat. . , . and . , , . luk. . . to the end . . most spiritually and heavenly , he lived on earth , as if he had been in heaven , extracting heavenly contemplations , and spiritual lessons from all sorts of earthly objects , and occasions presented before him , as ioh. . , &c. and ver . . . and . , , &c. and . . &c. eighthly , keeping his word , and commandments , discovers our communion with him , joh. . . and . , . quest. how shall we know whether we keepe his commandments as we ought ? answ. if we practice righteousness , joh. . . and . . and that . first , for the substance , and matter , that whatsoever we do be good , forbearing the contrary , or indifferent . secondly , from a right ground , and principle , luk. . , . kin. . , . which is . from a pure heart : . purified by the blood of christ for our justification , zach. . . psal. . . act. . . . by the spirit of christ for our sanctification , cor. . . psal. . . . from a good conscience , purged by christ from dead works , to serve the living god , heb. . . and when it s habitually exercised to an inoffensiveness towards god and man , acts . . with . . and when it endeavours to be compleatly , and universally good , acts . . yea , when it approves it self good in gods sight , pet. . . and when from all this the heart gives in a comfortable testimony of its simplicity and godly sincerity , able to support under greatest distress , co. . . &c. . from faith unfeigned without which there is no pleasing of god , heb. . . faith washes all out duties , and acts of obedience , in the blood of christ , and so renders them acceptable to god , pet. . . thirdly , when for form , and manner we doe righteousness , so as god requires : and that . spiritually , and heartily , prov. . : joh. . . cor. . . . sincerely , and uprightly , gen. . . as david , psal. . . and . . paul , cor. . ult . peter , joh. . , , . . obedientially , because god commands it , as in noah , heb. . . abraham , heb. . , , &c. david , psal. . . and . . paul , rom. . . . vniversally , without reservations , and exceptions , psal. . . numb . . . luke . . . constantly , psal. . , . and . , . and . . fourthly , for right ends , gods glory , cor. . . and our own , and others spiritual and eternal good , mat. . . pet. . , , . rom. . . ninthly , true brotherly love is a sign of our communion with god , joh. . . and . . mr. roberts believers evidences . chap. xxxvii . questions , and cases of conscience about communicating in other mens sins . quest. how many wayes may we communicate in other mens sins ? answ. first , by counsel , and advise , when though another is the hand , yet thou art the head , and adviser , sam. . . absolom committed incest , but achitophel counselled it , mark . . the damsel desired john baptists head , but her mother advised her , v. . secondly , by command , whether by word or writing , sam. . . doeg murthered the priests , but saul commanded him , act. . . the servant struck paul , but the high-priest commanded it : the judges condemned naboth , but jesabel commanded them by her letters : so david by letters killed uriah . so , sam. ● . . king. . . and . . jer. . . thirdly , by permission : thus all governours are guilty ▪ when their inferiours , whom they should restraine , commit sinne : so in eli , sam. . . qui non prohibet malum cum potest , facit . he that forbids not sinne when it s in his power , commits it : pilate was guilty , because he restrained not the jewes from putting christ to death : so , nehem. . . numb . . . fourthly , by provocation . gal. . . ahab was most wicked whom jesabel provoked , king. . . fifthly , by consent , and countenancing wicked actions : as saul , act. . . by consenting to stevens death . so num. . . quest. how many wayes is sinne countenanced ? answ. first , by participation in the action : as the receiver to the thief , the baud to the harlot , the broker to the usurer . secondly , by silence and concealment : when a man hath a calling publick , or private to reprove , and doth not . so ezek. . , . or when we conceal sin from such as should reforme it . thirdly , by connivence and indulgence , when we will not take notice of sin in such as we over-love , not correct it as we ought : this cost eli deare , sam. . . fourthly , by abetting sin : and that , . when we undertake to justifie and defend it ; or , . to extenuate it . fifthly , by praising and flattering men in sin , prov. . . quest. why are superiours guilty of such sins as they permit ? answ. first , because every man is commanded to reprove his brother , lev. . . much more must superiours do it . secondly , every man is bound to prevent sin so much as lies in him , especially the sins of those under his charge . but he that reproves not , corrects not , &c. prevents not sinne . thirdly , they are made keepers of both tables , and therefore sin if they see them not both kept . quest. how then may such keep our selves free from other mens sinnes ? answ. first , they must pry , and enquire into the lives of those that are committed to them , that they may see what is amisse ; this a private man is not bound to , but publick are , prov. . . secondly , when they cannot prevent sinne , they must according to their power punish it ; and not think it enough to serve god themselves , but cause others to do it ; as abraham , gen. . . joshuah , chap. . . so it s commanded . exod. . . masters must come with their train to the house of god , psal. . . quest. what motives may provoke us to avoid communicating in other mens sinnes ? answ. first , we must be responsible to god for all our own sinnes , and they are enow , and too many , and therefore we have no need to load our selves ther mens sins . secondly , amongst many wicked men , and motions , remember jacobs resolution : into their secret let not my soul come , gen. . . so we are exhorted , prov. . . if sinners entice thee , consent thou not . nicodemus stands up for christ when all were against him , joh. . . thirdly , remember that in gods esteeme to run with thieves is to be a thief , psal. . . the actors and consenters are in the same case ; and it s all one whether we be defiled with our own , or others filthinesse . fourthly , god hath ordained humane society to better us , and help us out of sin , not to pollute and strengthen one another in sin . fifthly , the harder this duty is , by reason of the deluge of sin , and the scorns that are cast upon it , if we walk alone , and crosse the times , by so much the more acceptable it is to god ; as we see in noah , lot , &c. sixthly , the want of conscience in this duty sets , and continues all things out of frame in all estates ; as when the magistrate punishes not : ministers reprove not : masters , and parents restraine not , and so make themselves guilty of most sins of their inferiours . dr. tho. tailor . quest. how else may we communicate in other mens sins ? answ. according to mr. baines on ephes. it may be done eight wayes . . by provoking to sin ; as such as stirre up lust , anger , pride , &c. in others . these are worse sinners then they which commit it ; as the devil tempting our first parents , was deeper in the sin and judgement then they . ring-leaders in sin shall be ring-leaders in judgement . . by commanding sin : for he that commands it , is the chief offender . thus david murdered uriah . . by counselling : as jonadab to ammon , sam. . . . by consenting ; as ahab in the murther of naboth , king. . . so hosea . . . by carelesseness to prevent sinne : we must not say as cain : who made me my brothers keeper ? but we must watch over , exhort , reprove , &c. for when achan sinned , all israel is said to sinne , jos. . . and the whole body of them was punished . . by not suppressing sin : thus eli sinned , sam. . . . by applauding sinne : so , rom. . . this strengthens the armes of the wicked . . by not testifying against it , lev. . . quest. are not all men guilty some way or other of the sinnes of the times ? answ. yea truly , we all receive some taint , and soile from the times we live in , either our zeal is weakened , or we do not grieve so much for the sins of the times as we should , this made the corinthians guilty of the sin of the incestuous person , cor. . . quest. whether is it lawfull for a man to rejoyce at another mans sinne ? answ , we may never rejoyce at sinne as it is sin : but as god turnes it to an occasion of good , so we may rejoyce : as when a proud man by falling into some shameful sinne , is thereby brought to repentance , and humbled ; or when by the occasion of some soule impiety , a good law is made against it , which otherwise would not have been made , phil. . , , , . ames . cas. consci . chap. xxxviii . questions , and cases of conscience about the choice and use of company . quest. what rule are we to observe in the choice of our company ? answ. never cast thy self into wicked company , nor press amongst the profane , especially upon choice , voluntarily , and delightfully : and abide no longer with them at any time , upon any occasion , then thou hast a sound warrant , and calling thereto . fo its uncomly , and incompatible with a good conscience : it s not for the honour , or comfort of gods children . to keep company , or familiarly to converse with graceless men . object . but may we not make use of such company ? answ. that we may the better understand it , we must distinguish of our companying with them : for . there is a common , cold , and more general society , in trading , buying , selling , saluting , eating , and drinking together , and in other passages of humanity , and entercouse of civill society , to which charity , nature , necessity , or the exigents of our callings , general , or particular , do warrantably lead us . this may , nay must be , cor. . . . speciall , dear , intimate society , in consultations , and counsels about matters of special secrecie , greatest weight , and highest consequence : in spiritual refreshments , religious conferences , prayer , marriage , &c. in a free communication of their souls , their spirituall estate , &c. now gods children are bound by the law of god , and prudence , from conversing with delight , and from the exchange , and exercise of those speciall passages of dearest acquaintance with profane men , and enemies of god. quest. what reasons may be rendred for this ? answ. first , by such society he incurs a double hazard . . of being infected with sin : can a man touch pitch , and not be defiled ? or go upon coals and not be burnt ? pro. . , . indeed there is a strange attractive , and impious power in ill company to poison , and pervert even the best dispositions . for . by familiar correspondence with such , there steals upon a man a secret and insensible dislike of his former sober courses , as having thereby too much abridged himself of his liberty . . there slily insinuates into his heart a pleasing approbation of , and assent to the sensuall courses of his lewd companions . . there follows a resolved , and habitual change of his affections , and conversation into the manners of those which he so familiarly converses with . . he grows out of conceit with good men , and good exercises , because he daily hears them railed on , jested at , and slandered : and so by degrees is himself transformed into a scoffing ishmael , and a breathing devil . quest. but i hope we may keep company with such as are civil ? answ. christians which have any fear of god in their hearts , will shun the society of such grosly profane persons , knowing that their souls are a thousand times more capable of the contagion of sin , then their bodies of an infectious disease , and therefore their danger is greater by conversing with meerly civill men , whose society they unadvisedly entertain for kindred , old acquaintance , advantage , or such carnall respects , and thereby cool in their zeale , loose their comfort , feelings of gods favour , joyful springings of heart , boldness in the ways of god , cheerfulness in the exercises of religion , and that comfortable fruition of other christian prerogatives , which many other of their brethren doe , and themselves , by the benefit of religious companions , and delightfull conversing with the saints , might plentifully enjoy . . a christian is every hour which he is in their company without a warrantable calling , and just dispensation out of the word of god , in great danger of being involved within the flames of the just confusions , and inwrapt within the compass of those outward curses , and plagues which gods indignation inflicts upon wicked men . all profane men , being unreconciled to god , are every moment liable to all those miseries , and fearfull judgements , which either man , or devill , any of gods creatures , or his own immediate hand can bring upon them , they are only respired by gods mercy , and deferred to those opportunities , and seasons which seem fittest to his holy wisdom . now when at any time they light upon them , if any of gods children be unwarrantably in their company , and with delight , its righteous with god , that he receive his portion amongst them at that time , chron. . . be ye not therefore companions with them , ephes. . . secondly , because there must shortly be an everlasting separation between the christian , & profane men : it s best therefore for a christian to begin this separation in time , and not to repose his special love upon an object where it must not eternally rest , nor intimately converse with him , whose company he shall not hereafter have in heaven . . a christian conversing with gracelesse persons doth obscure , if not quite lose his credit with good men : for a man is reputed to be of their humour , and conditions with whom he doth ordinarily , and intimately converse . now a good name is better then great riches , prov. . . eccle. . . it makes the bones fat , prov. . . therefore we should much prize it . hly , no profane person can heartily , and directly love a childe of god for his zeale , and spiritual graces : nay , naturally he hates all holy impressions : and that . because of that irreconcilable enmity , and antipathy between the seed of the woman , and the seed of the serpent : between light and darkness , christ and belial . . because every unregenerate man , though furnished with the best perfections attainable in that state , thinks that his lukewarmnesse , and formality is censured and condemned by that zeale , and forwardnesse of the true christian , and that if that holy strictnesse be necessarily required , they plainly proclaime the damnablenesse of his state , upon which he securely reposes himself , as sufficient to salvation . hence they so hated david , psal. . . what heart then can a christian have to converse intimately with such as hate him for his goodnesse-sake . fifthly , its absurb that a member of christ should exercise familiarity with a limb of satan : neither can god endure that his faithfull subjects should so converse with traitors . sixthly , conversing with such , doth cross , and overthrow this common , and christian duty , that in all companies we should either doe good , or receive good , or both : whereas in this case a christian takes hurt , and doth hurt : he takes hurt because he throws himself upon tentation , and hazards being infected either with profanenesse , or lukewarmnesse . he hurts others also , and that . he hardens his companions in their unregenerate courses , because they think he would not so familiarly converse with them , except he were well conceited of their spiritual state . . he is a stumbling block to the weak christian , who by looking upon his example may be led awry from the strait path of his profession , and by taking thereby liberty of imitation , whereby his young beginnings of grace may be choaked , &c. . hereby he grieves strong christians , when they see him so far forg●tfull of himself , and disgracefull to his profession as to converse with the enemies of god. seventhly , when an unregenerate man sees that a christian presses into his company , and desires to spend time with him , he presently concludes , that sure he sees in him matter worthy of christian company , and endowments sufficient to rank him amongst the saints , or else he could not take such delight in his conversation : whereupon he is fearfully hardened in his present courses , and settled with resolution upon the plausibly deceivablenesse of his unregenerate state . eighthly , above all for this purpose peruse often , and ponder well , . the prohibitions hereof in gods book , cor. . . ephes. . . prov. . . thes. . . prov. . . . the protestations , and practises of the saints , psal. . , . jer. . . king . . . the punishment inflicted for the familiarity with the ungodly , as chro. . . and . . quest. may we not converse with our unconverted kindred , friends , neighbours , &c. answ. yes , but then you must observe these rules ▪ first , labour for more power of grace , knowledge , sanctification , christian wisdom , and resolution in thee to convert them , then there is of stubbornesse , sensuall malice , sinfull wit , worldly policy , and satanicall sophistry in them to pervert thee . secondly , see that thy heart be sincere , and that in the singlenesse thereof thou seek truly their conversion , and not thine own secret contentment . for in this point thy heart will be ready to deceive thee : thou mayest go into such company with a pretence , and purpose to solicite them about salvation , and to prevail with them about the best things , and yet , before thou art aware , mayst be insnared in the unwarrantable delights of good fellowship , pleasant passages of wit , and such idle familiarities , as thou wast wont to enjoy with them in thy unregenerate time : and so instead of the discharge of a christian duty , thou mayst both hurt thy self , and harden them . thirdly , as phisitians use to fortifie themselves with preservatives , and counterpoisons when they visit contagious , and pestilentiall patients : so be thou sure to furnish thy self before hand with prayer , meditation , the sword of the spirit , and store of perswasive matter , strength of reasons , and unshaken resolution to repell , and beat back all noisome insinuation of spirituall infection . quest. what must wee doe when we come into christian and good company . answ. prize it as thy only paradise , and heaven upon earth : the very flower , and festivall of all thy refreshing time in this vale of tears , and therefore ever bring with thee . . a chearfull , and delightsome heart , and though thou wast formerly sad , and overcast with clouds of heaviness , yet let the presence , and faces of those , whom hereafter thou shalt meet in heaven , and therewith incomparable joy behold for ever , disperse , and dispell them all , and infuse comfortable beams of heavenly , and spiritual joy . secondly , a fruitfull heart , full with gracious matter to uphold edifying conference , and gracious talk : being forward , and free without hurtfull bashfulness , or vain-glorious aime , both to communicate to others the hidden treasures of heavenly knowledge which thou hast gotten out of gods word , as also of moving questions , and ministring occasion mutually to draw from them the waters of life for the quickning of the deadness of thy own heart . and herein consists a chrians wisdome to take notice of each others gifts , and severall endowments , and so with wise insinuations to provoke them to pour out themselves in those things wherein they have best experience , and most excellency . some are more skilfull in discussing controverted points : others in resolving cases of conscience : others in discovering satans depths : others in comforting afflicted spirits , &c. now many worthy discourses lye buried in the brests of understanding men by reason of the sinfull silence , and barrennesse of those about them . thirdly , an humble heart , ready , and rejoycing to exchange , and enjoy mutuall comforts , and soul-secret with the poorest , and most neglected christian. take heed of spirituall pride , which will make thee too prodigal , and profuse , and so engross all the talk , which is sometimes incident to new converts , or counterfets : or else too reserved , and curious , to say no more , then may breed an applause , and admiration of thy worth . there is no depth of knowledge , no heighth of zeal , no measure of grace , but may be further enlarged , more enflamed , and blessedly encreased by conference with the poorest faithfull christian. see rom. . . and . . mr. boltons directions for a comfortable walking with god. quest. what must wee doe when we come into the company of the wicked ? answ. first , thou must vindicate the power , and truth of religion from the mistakings of those which are ignorant , and undervaluers of it ; as for example : thou art in company where thou hearest a mea● civill man , or formal professor commended for his religion , which commendation if he carry away without contradiction , the rest of the company may be drawn to resolve not to goe beyond his pitch , seeing his estate is approved by wise and understanding men as hopefull , and comfortable . now in this case thou must , with as much wisdome , and charity as thou canst possibly , disrobe such a fellow of his undeserved applause , and reputation of holinesse which he never had , left the by-standers be hardened , and the power of christianity be disparaged . secondly , be silent from all unsavoury communication , foolish jesting , &c. which is the known , and proper language of the sons of belial , and the sinfull evaporations of wicked witts , and therefore vnmeet for the children of god. thirdly , pray for , and practice an holy dexterity to divert them from their wicked , or too much worldly tal● to more savoury conference , and heavenly discourse . for which end , . observe wisely all opportunities , and occurrencies , which may minister matter of digression into divine talk , and acquaint thy self with the art of abstracting holy instructions from the book of the creatures , and businesses in kind . as was christ practice , matth. . , &c. john . , &c. and . , &c. . have ever in readinesse some common heads of stirring , and quickning motives to minde heavenly things : as the cursed condition of our natural state , the incomparable sweetnesse of christian wayes , the vanity and vexation of all earthly things , the miseries of this short life , the everlastingnesse of our state in another world , the terrours of death , the dreadfulnesse of the last and great day , &c. which ( through gods blessing ) may sometimes soften the hardest hearts , and work in them some remorse and heavenly impressions . . above all , get into thine own heart an habit of heavenly mindednesse , by much exercise , entercourse , and acquaintance with god in pouring out thy soul ever and anon before him , and in holy meditations , and if thou beest thus blessedly busie at home with thine owne heart , thou shalt finde thy selfe much more pregnant , and plentiful in holy talk when thou comest abroad . idem . quest. what is meant by this that we must not familiarly converse with the wicked ? answ. first , negatively : the meaning is not , . that we may not be in the same place with them , for then we must go out of the world , cor. . . . nor that we may not do them common courtesies , as to lend to them , salute them , matth. . . where christ implies that we should salute others besides our brethren . . not that we may not sometimes , upon some occasions , come into more familiar meetings with them : as to feasts , &c. cor. . . secondly , affirmatively , the meaning is , . that we may not upon choice , without just occasions , frequent their company ; which for their sins we should hate , psal. . , . . that we may not delight in their society , which cannot but be a griefe to a godly heart , psal. . . and . . . that we may not choose them for our familiar friends . quest. who are such wicked men as we may not make our companions ? answ. first , negatively . . not such an one as is unfound at heart , but not discovered : for one whom we may lawfully chuse for our friend , may afterwards prove an hypocrite . . nor such an one who hath many weaknesses , whom we must rather restore with the spirit of meeknesse , gal. . . secondly , affirmatively . . such as are out of the church , as jews , turks , pagans , &c. . such as are justly excommunicated out of the church for blasphemy , heresie , or profannesse , cor. . , , . . such as , though they continue in the church , yet by their works they shew that they are meer carnal . quest. but what if our neare relations , ●s husband , wife , &c. are wicked ? answ. we must distinguish of wicked persons : who are , . such as are not bound to us by any special bond , and these we may not make our companions . . such to whom we are bound by consanguinity , affinity , or our civil callings : for these we must afford them our outward presence familiarly , corinth . . , . though we cannot be of one heart , and minde with them ; as , act. . . quest. how may it be further proved that we may not make the former our companions ? answ. first , because it s expresly forbidden by god , eph. . . prov. . . and . , . act. . . cor. . . thes. . . as under the law the leprous must be separated from the clean , lev. . . with . . secondly , it subverts , and confounds that order which god hath appointed , which is , that the precious must be separated from the vile , jer. . . thirdly , it s hurtful for gods children who are in danger of infection by them : as joseph in pharaohs court learn'd to sweare by the life of pharaoh . so , prov. . . and . , . hence is that precept , isa. . . cor. . . prov. . , . fourthly , it hurts the wicked , . for it keeps them from being ashamed , and so from turning to god ; they being encouraged in their wayes , when they see that notwithstanding the same , the godly afford them their familiar presence as if they were virtuous , luke . . . it makes us unable effectually to rebuke them , when we are in such a league of familiarity with them . fifthly , it s very scandalous and offensive to weak christians . quest. may we then have no dealing with him ? answ. yea , we may , . lawfully enter into league with them not to do them hurt , as isaac with abimelech : jacob with laban : for the rule is , rom. . . . to trade , and maintaine commerce with them , as david , and solomon with hiram , and his men . . we may be sometimes in familiar meetings with them to seek to gain them to god : for the sick have need of a physician : upon this account christ conversed with publicans and sinners . quest. why must we be so carefull to watch over our selves in company ? answ. first , because we often take much hurt in company , and are in far worse case by meanes thereof for want of good direction , and heedfulnesse , then we were before we came into it . secondly , experience teaches that there are very few meetings , wherein men are not made worse the one by the other . quest. why so ? answ. because in company many occasions are offered , as of glorifying , so of dishonouring god , and of troubling and grieving our selves and others . besides , the tongue is an unruly member , &c. jam. . , , &c. and as for the heart which sets the tongue on work , it is uncharitable , suspitious , prophane , worldly , &c. yea , a very fountaine of evil thoughts , oaths , adulteries , slanders , &c. mat. . . hence comes so many idle and profane speeches whereof we must give an account in the day of judgement , mat. . . and at best , endlesse talking of matters that concerne wordly profit , or pleasure : this made job so carefull to sanctifie his children after their love-feasts , job . . quest. what particular rules are to be observed concerning our carriage in company ? answ. first , seeing there is such danger in it , we are not to rush unadvisedly into it , but with fear , and trembling , and upon good occasion . secondly , we are to resolve with our selves before hand to do others as much good as we are able , and to help them forward to eternal life : purposing also to get some spiritual good to our selves , as occasion shall be offered . thirdly , we must resolve , if we can do no other good , at least to be harmlesse , and to leave no ill savour behinde us , either by our speech or behaviour , prov. . . and . . col. . . thes. . . james . . jude . sam. . . quest. how may we attaine unto this ? answ. first , we must pray for grace before we go into company , as jacob prayed to be kept from the sword of esau , gen. . . so we must pray that we be not infected by them . secondly , we should think of some profitable matter before-hand , and intreat god to enable us to declare the same . thirdly , we must wisely and carefully wait for , and lay hold on the fittest occasions of doing and receiving good . fourthly , we must resolve not to thwart or crosse others , but in the spirit of meeknesse , and lenity to bear one with another , gal. . , . col. . . and for that end to put on love , which envies not , boasteth not , rejoyceth not in iniquity , provokes not , nor is easily provoked unto anger : but suffers long , hopeth all things , &c. cor. . , &c. prov. . . pet. . . quest. how shall we be furnished with matter to edifie one another ? answ. if no present occasion be offered , as was to christ , luke . , . we must have consideration , both of the things and of the persons . the things we are to think of are either some part of gods word which we have lately heard preached of , or that we have read , or meditated upon , or some work of god lately fallen out , wherein yet we must avoid the common abuse , which is either to turne it over as table-talk , or matter of news without making any further use thereof . quest. what if we cannot thus furnish our selves ? answ. then let us read , or cause to be read , some portion of scripture , out of which we may be the better furnished : and as for persons , we must consider whether they be superiors , inferiors , or equals , whether good or bad , whether they need instruction , reproof , quickning , or comfort , &c. that so we may accordingly apply our speeches to their , and our own edification : as christ did , luk. . , . and . , . quest. why must we be so carefull thus to furnish and exercise our selves ? answ. because we are commanded to provoke one another to love , and good works , heb. . . to exhort one another daily , heb. . . to redeem the time , eph. . . now a wo● spoken in due season is like apples of gold , &c. prov. . . our speec● must be gracious alwayes , &c. col. . . no corrupt communication must pr●●●ed out of our mouths , &c. eph. . , . we must edifie one another , thes. . . so did paul , act. . , , . quest. what if for all this we cannot bring our hearts to it ? answ. it s better for such to keep home , to look to our families , and attend our callings , then to go into company where we neither do , nor receive good . quest. what if we meet with such brutish and scornful persons as will not endure good communication ? answ. then follow christs rule : give not that which is holy unto dogs , &c. mat. . . and have no fellowship with the unfruitful works of darknesse , ephes. . . yet withal , we must wisely bear , and seek to win them : but if we cannot prevaile , we must follow solomons rule , prov. . . depart from the company of a foolish man , when thou seest not in him the words of wisdome . practice of christianity . quest. what other reason may be rendered why we should so carefully shun evil company ? answ. because the scripture teaches us to shun all sinful occasions , as well as actions : therefore we must keep out of the way . quest. seeing there is so much danger by bad company , what must we do that live in bad times and places ? answ. first , look to thy grace that it be true , and then thou mayest be sure that ill company shall not rob thee of it . true grace is compared to oile ; now cast oile into a vessel of water , and it will not mingle with it , but will swim on the top : so grace will swim upon the water of tentation . as all the water in the salt sea cannot make the fish salt ; so all the wicked in the world cannot change the nature of grace : a good man will retaine his goodnesse in bad places , and company : as joseph did in the court of wicked pharaoh : nehemiah in the court of artaxerxes : obadiah in ahabs court : daniel in nebuchadnezzars : abijah in wicked , and idolatrous jeroboams house : and the saints in nero's houshold . secondly , yet we ought to bewaile our living in bad places and times : it s our misery , though not our sin : so did isaiah , ch . . . and david , psal. . . and lot , pet. . , . thirdly , it is our duty , the worse the times and places are wherein we live , the better , and the more blamelesse we should labour to be , that thereby we may adorne our profession , stop the mouths of the adversaries , and winne them to imbrace christianity , phil. . . as stars shine brightest in a dark night , and fire burns hottest in a frosty day : so should our profession shine brightest in the darkest places ; and our zeale burne hottest when the love of many waxeth cold ? fourthly , we must not think to excuse our wickednesse , because we live in bad times , and places ; as abraham did his lie by his being in gerar , gen. . . it s the badnesse of thy heart , not of the place that makes thee bad . as no place , though never so good , can exempt a man from sinne : the angels sinned in heaven , adam in paradise , judas in christs family : so no place , though never so bad , can excuse a man from sin . fifthly , if it be so commendable to be good in bad places and company , how abominable then is it to be bad in good places , and company ; to be dirty swine in a faire meddow . sixthly , delight not in bad places and company : to delight in such , argues that thou art bad thy selfe : noscitur ex socio qui non cognoscitur ex se , deut. . . master love of grace . quest. whether is company better then solitarinesse ? answ. though there be a fit time for solitarinesse , and every thing is beautiful in its season : yet civil conversation is to be preferred before solitarinesse , as tending more to the glory of god , the advancement and enlarging of the kingdome of christ , the good both of church and common-wealth with all the members of them , and our own present comfort , and future joy , which is much augmented , when by our christian conversation , and vertuous actions , our holy profession , and good example , our admonitions , exhortations , counsel , consolation ; our works of justice , and charity , and by all other good offices mutually performed , we build up those that are about us in their most holy faith , and draw many to accompany us to the kingdome of heaven : hence , gen. . . it s not good for man to be alone , eccles. . , . two are better then one , &c. and saint paul lays it as a charge upon all . heb. . , . to provoke one another to love and good works , &c. quest. how may this be further proved ? answ. first , god commends it to us by his works of creation : for he hath made us in our natures political , and sociable creatures , who take comfort in conversing together . secondly , in his wise providence he hath so disposed of us that we should not be absolute , and able to live of our selves , but need the mutual help one of another : so that the king needs the subject as much as the subject needs the king ; the rich help the poor , and the poor labour for the rich : the city needs the country , as well as the country the city . thirdly , god hath linked all men together into society , as it were particular members of the same bodies , and hath so furnished them with diversity of gifts , and several abilities to sundry offices , that no sort of men can be wanting without a maime , nor any part utterly pulled from the whole , but he must necessarily become a dead and unprofitable member , and work his own ruine by this his separation . fourthly , in our renovation , we are , as it were , anew created into one body , where of christ is the head , and as diverse members have our several functions , and offices allotted to us , which are not onely for our own use , but for the good of the whole body , and every of our fellow-members , corinth . . , , , . quest. what are the benefits which redound to the whole body , and to all particular members hereby ? answ. first , hereby they are linked together by the same spirit , and in the bond of love to performe all mutual offices of christian charity which may advance each others good . secondly , they communicate in the same blessings , and rejoyce in one anothers good , having according to their numbers their joys redoubled : in their troubles , and afflictions they also communicate in one anothers grief , each comforting his fellow , and so making the burden much more light by compassion , and bearing it upon many shoulders . thirdly , they stirre up gods graces in one another , both by word , and good example , helping to remove impediments that lie in the way , and exhorting one another to cheerfulnesse in their journey , whereby they quicken their speed towards the kingdom of heaven . quest. how must we prepare our selves before we go into company ? answ. first , when we are free , and left to our choice , we must chuse such company as in all likelihood may either do us good , or at least receive some good from us , and therefore we must pray unto god to direct us in our choice , and make our meeting profitable for the advancement of his glory , and our good . secondly , we must also pray to god to give us his grace , and holy spirit , whereby we may be enabled to prosecute these ends . thirdly , seeing the enemy of our salvation layes nets and snares to entrap us in all places , and especially in our company , we must therefore resolve before-hand to arme our selves against these dangers , and to keep a narrow watch that we be not overcome by him . fourthly , we must not propound this as our end , to passe away the time , and to solace our selves with carnal delights , but to go with this resolution , that we will do our best to receive good , especially for our soules , or to do good to our companions by our words , examples , and actions , to prevent sin in them , or to quicken them to good . fifthly , we must put off , and cast from us turbulent passions , and disordered affections , and adorne our selves with the contrary graces of gods spirit : we must for this end subdue our pride , and wrath , and frowardnesse , envy towards our superiours , and disdaine towards our inferiours : and we must put on brotherly love ; see the benefits of it , cor. . , , , . and with it we must put on the spirit of meeknesse , and patience to put up injuries , and passe by offences , and to bear with infirmities : the spirit of humility , &c. quest. being thus prepared , what must our carriage be in company ? answ. first , we must sincerely seek gods glory , and our own salvation ; shunning whatsoever may impeach the same . secondly , we must be innocent and unblamable in all our words and actions , and give no ill example , or offence to any in our company : but shine before them , &c. matth. . . so we are exhorted , pet. . . so did paul behave himself , thes. . . thirdly , we must be just and righteous , observing truth in our words , and equity in our actions : as we are exhorted , phil. . , . this the gospel teacheth us , tit , . . fourthly , we must be fervent in love towards those with whom we consort , which will make us ready to perform all other duties towards them , as we are exhorted , rom. . , . col. . . fifthly , we must labour to be of the same minde as we are of the same company , to minde the same things , and to have the same affections , pet. . . rom. . . phil. . . and to walk by the same rule , so farre as will stand with truth and justice . sixthly , we must not carry our selves proudly towards one another , not being wise in our own conceits , rom. . . but condescending to men of low degree in the truth , and in things indifferent , and of small moment : or if we dissent , to do it in a meek and peaceable manner . seventhly , we must be patient , and peaceable in our conversation , more ready to beare them to offer injuries , as we are exhorted , rom. . , . for which end we must follow saint paul counsel , col. . , . quest. but what if through accident , or our necessary occasions , we fall into ill company ? answ. then we must not hide our profession , lest christ be ashamed of us , mat. . . nor applaud them in their wicked courses , endure their reproaches and ta●nts at religion , countenance their swearing , or profane jests with our smiles , much lesse runne with them into the same excesse of riot , pet. . . but rather labour to reclaime them , and gain them to christ. for which end we must . . see that in all our carriage we be unblamable , phil. . . that they may have nothing to say against us , tit. . , . thus we are exhorted , pet. . , . . we must walk worthy our high calling , eph. . . adorning our profession by our holinesse , and righteousness , that if possible we may winne them to christ , matth. . . pet. . , . . if by all this they will not be reclaimed , yet we must not mingle spleene , and choller with our zeale , but behave our selves meekly , with patience and forbearance . for , jam. . . the wrath of man doth not accomplish the righteousnesse of god. hence we are so much pressed to peaceablenesse , rom. . . yet may we not for peace-sake betray the truth , or forgo our own piety . we must follow peace with holinesse , heb. . . and not neglect the things whereby we may edifie one another , rom. . . we must not beare with those that are evil , rev. . . . we must not by such wicked company be discouraged from any good , not be moved to neglect any christian duty which present occasion maketh necessary . mr. downams guide to godliness . quest. why must we at other times carefully shun the society of the wicked ? answ. first , because it s frequently forbidden in the scripture : as prov. . , · and . . and . . . and . . ephes. . . thes. . . cor. . . cor. . . see the danger of it in davids matching with scoffing mechol , sam. . . jehorams marrying with ahabs daughter , sam. . , . secondly , we have the examples of the godly studiously declining such company : of elisha , king. . . of david , psal. . . and . , . and . . and . . thirdly , there are many reasons to enduce us to it : for . we are in great danger in a short time to grow , like unto them : for sin is of a contagious nature , and we are most apt to receive infection , and they will endeavour to entice us , prov. . , , . this david know , and therefore resolves against such company , psal. . . and praies to god for assistance , psal. . . see the danger of keeping such company in these examples , act. . . pro. . , . gen . , . the reason is rendred by paul , cor. . . . such society argues strongly that we are not truly religious , and upright in heart , but that we still halt between god and the world , for prov. . . an unjust 〈◊〉 is an abomination to the just , and be that is upright in his way is an abomination to the wicked . see also , joh. . . joh. . . quest. whom then must we consort ourselves with all ? answ. first , with those that are godly , and vertuous , as being a singular furtherance to all christian duties , prov. . . hereby we may edifie one another , heb. . . for the more we converse with such , the greater encrease we shall find of one piety , faith , love , zeale , &c. as coals laid together do kindle one another . so we see in the example of david , who rejoyced in the society of such psa. . . psa. . , . hence psal. . . when the church flourished most , and did thrive in grace , and godliness they thus conversed together , , acts . . and . . quest. what other arguments may provoke us to make choice of such company ? answ. it takes away the tediousness of our journey , when we have such company to travell with us ; seeing they draw us on by their good discourses , and put out of our minde the tediousness of the way : they comfort , and encourage us when we are weary : they are ready to help us if any evill befall us : they assist us against our spiritual enemies that would rob us of the treasures of our graces : they further us by their good example : yea it s a notable means to make us familiar with god , and to enjoy the fellowship of his holy spirit , which is the chiefest bond that unites us together in this holy communion . for mat. . . where two or three are gathered together in his name , christ is in the midst to make himself known to them . secondly , good company preserves us from falling into many sins , and inciteth us to many duties . if thou doest any good things in such company , none will hinder thee : but if thou doest evil , thou art presently observed , reproved , and amended , prov. . . for as iron sharpens iron , so doth the face of a man his friend : saul himself prophesied by keeping company with the prophets , much more are gods children inflamed , and provoked to good by such company . thirdly , hereby we are the better fitted , and enabled to perform all christian duties one towards another : as . of watching one over another , that we may take all occasions of doing good , by restraining such as are ready to fall , & provoking each other to all vertuous actions , heb. . . we must strengthen our brethren , luke . . so phil. . . . of instruction , whereby with all readinesse we inform the ignorant , and enlighten them in the knowledge of god , and his truth , act. . . reclaime the erroneous : exhorted to , jam. . . turn many to righteousness , and therefore shall shine in the kingdom of god , dan. . . . of admonition , whereby we put our brethren in mind of their duty , rom. . . th●s . . . either when through forgetfulness they fall into sin , or omit the duties of gods service . . of reproof , whereby we rebuke them that wilfully fall into sin , and continue in it without amendment , required , epes . . . otherwise we make our selves accessary to their sins . so mat. . . yea otherwise we hate them , lev. . . . of exhortation , whereby we incite , and provoke them to all duties of godliness , quickning those which are dull : disswading from sin those which are ready to fall , and encouraging those that run well in their christian course : as heb. . . exhort one another daily , &c. . of consolation , whereby we strengthen the weak hands , and feeble knees , heb. . . and refresh with seasonable comforts such as are ready to faint under the burden of their afflictions : as thes. . , . rom. . . for its an ease to those that are in misery , to have companions in their sufferings . . of counsell , whereby we advise those , who of themselves know not what to doe : and this sometimes the weaker may perform to the stronger , as abigail did to david : because lookers on being free from prejudice , and passion , can see more clearly then those that are interested in the business . . of good example , by which , shining before them in the light of an holy conversation , we do not only shew them the way to heaven , but ( as it were ) take them by the hand , and lead them in it . so mat. . . pet. . . and . . mr. downams guide to godliness . chap. xxxix . questions , and cases of conscience about confession . quest. is confession a duty that god requires of christians ? answ. yea , it s a gospel-duty that we should confesse with our mouths as well as believe with our hearts , rom. . . quest. what is this confession required ? answ. it s an open profession of christ , and his gospel , his truths and wayes , and a pleading for the same . quest. what must we confesse concerning christ ? answ. first , his natures ; as his divinity and humanity : so did the woman of canaan , matth. . . john the baptist , joh. . , , . the eunuch , act. . . peter , joh. . . secondly , his offices : so did nathaniel , mat. . . the woman of samaria , joh. . , . and john the baptist , john . . thirdly , his beauty , excellency , and dignity : so did the church , cant. . , , &c. john the baptist , joh. . , . and . . to . so the saints , rev. . , , . fourthly , especially such things concerning christ as others deny , or doubt of : as they asserted christs resurrection which was then denied , act. . . rom. . . act. . . and . . quest. what else must we confesse in reference to christ ? answ. first , our faith in him , and his gospel : so , mark . . joh. . . act. . . isa. . , . our interest in god and christ. so , job . , &c. joh. . . cant. . . secondly , our grace received from christ , and of the work , and workings of it : so , cor. . . tim. . , . king. . . john . . psal. . . gal. . . cor. . . thirdly , our worshipping of god after a gospel manner , purely , and spiritually without humane inventions , or superstitious vanities . so , acts . , . fourthly , our practice , or manner of life : what is the constant bent of our resolutions , and endeavours : so , psal. . . john . , . thus relations of experiences are confessions of christ before men : so also to beare witnesse a-against sinne , though with our own danger : so did john the baptist , mark . , . quest. when must we thus make confession ? answ. when we are called thereunto either publickly , or privately . quest. how may we be called publickly to it ? answ. either by the church , or by the magistrate . quest. when are we called to it by a church ? answ. either at the constitution of it ; or at our admission into it . quest. how are we called to confession at the constitution of a church ? answ. as christ makes the confession of faith to be the foundation upon which his visible church is built , mat. . . to . whence two things may be collected . . that a good confession of faith in christ should be made , and laid as a foundation at the gathering , or constituting of a church , which may be effectuall to keep the members sound in the faith , and to ingage them to hold fast their principles . . that those are the fittest stones for the building of a church , that can give the best account of their faith in christ. quest. how are we called to confession at our admittance into a church ? answ. at our admission into a church , to which we desire to joyne our selves , being required to give an account of our faith and holinesse , we should be free and ready to do it . quest. how may that be proved ? answ. first , because , as to beleeve with the heart , makes a man a member of the invisible church , so to confesse with the mouth , qualifies him to be a member of the visible church of christ. secondly , this gives the church knowledge of us , and satisfaction in us , yea , moves them to glorifie god for us , and to receive us in the lord unto the fellowship with them in all christs ordinances , without which they may be afraid of us , as the church of jerusalem was of paul , act. . , . thirdly , this seems to have been the practice of the primitive church ( as now it is of the reformed churches ) so act. . . fourthly , what is done at the planting of a church , is proper to be done in the augmentation of a church , whosoever would be a lively stone in this building should be a confessor of christ , pet. . . quest. how are we called to this publick confession by a magistrate ? answ. when we are brought before rulers , and governours for christs sake , and examined about our religion , then we ought to bear witnesse to christ , and his truth , as christ , and his apostles did , john . . tim. . . luke . . mark . , . so act. . , to . and . , to . act. . . . and . . to . and . , &c. and . , &c. quest. when are we called to it privately ? answ. first , when we are asked by a single person , who desires information , and lays not a snare for us , pet. . . so did christ , joh. . , . and . , &c. and . , &c. secondly , when we are engaged in reasonings and disputes with others about the matters of christ , and his gospel , jude . we are set for the defence of the gospel , phil. . . act. . . and . , , &c. and . . and . , , &c. hence , phil. . . thirdly , when we are in company where the name of christ is blasphemed , or his truths , wayes , servants are evil spoken of : then we ought to stand up for christ , and his truth , &c. and to speak as much for them as others do against them , yea , to outspeak them , and put them to silence . quest. why ought we to make confession with the mouth ? answ. first , in regard of god : and that , . because its an homage , and service that god requires of us , isa. . . with rom. . . . god the father did confesse , and give testimony by a voice from heaven to his sonne christ jesus , matth. ● . . and . . so christ saith , john . , . and . . and herein we should be followers of god , as dear children , ephes. . . . hereby we give glory to god , phil. . . joh. . . rom. . . secondly , in respect of christ , and that . because its christs priviledge to be confessed , or an honorary that was conferred on him by god for his deep humiliation , phil. . , . and not to confess him , is to rob him of that glory which is peculiar to him . . it was christs practice , both in life and death . he confessed his father , john . . and . . that god is a spirit , john . . how he will be worshipped : john . . and . . he did bear witnesse to the truth , joh. . . hence rev. . . and . . thirdly , in regard of our selves : and that , . because we are gods witnesses , isa. . . to this end god gives us more knowledge and grace then he doth to others , that we might speak more of , and for god then others . hence , mat. . . it s our honour to be witnesses of christ , joh. . . and . . cor . . act. . . and . . . if we confesse god , and christ , and his truth , we shall be confessed by both . . by the father , who will own and avouch us to be his people , portion , jewels , friends , &c. and that , . before men : if we testifie for god , he will give testimony of us , as he did of abraham , abel , moses , daniel , enoch , &c. heb. . , . hence gods servants have appealed to god to be their witnesse , job . . psal. . , . and . . and . , . if we plead for god , he will plead for us ; as , numb . . . job . . . lam. . . psal. . . . before devils . so , job . . and . . . by the sonne : if we confesse christ , he will confesse us , mat. . . luke . . . if we confesse god and christ we shall be encouraged , defended , and honoured even here . . we shall be encouraged and strengthned by christ too , and in our testimony , act. . . and . , . tim. . ● , ● . . we shall be defended , and delivered from the assaults , and designes of our enemies , acts . , . and . , . and . , , , . tim. . . . if we honour god by confession , he will honour us , and that . with favour , affection , and respect from men , pet. . . act. . . rev. . , . . with victory over satan , rev. . , . . yea , god will honour us with mutual inhabitation , which implies intimate communion , joh. . . . if we confesse christ aright , we shall be saved . confession tends to salvation . . as a way appointed us to god , to walk in towards heaven . . as a character , property , and practice of such as shall be saved . . as a furtherance of our salvation , because its a means , or help to our perseverance in the faith , even to the end : and then , mat. . . heb. . . fourthly , in regard of others , who by our confession may receive instruction , confirmation , and encouragement to doe the like boldly , and without fear . quest. how must this confession be made ? answ. first , freely , without compulsion ▪ as water flowes out of the fountain . secondly , plainly , and fully without obscurity , without hiding , or mincing the truth . so joh. . , . hence our confession of christ should flow from faith as the fountain , and that . from our faith in christ. confession with the mouth should proceed from faith in the heart , cor. . . psal. . . object . but , rom. . . hast thou faith , have it to thy self , before god , therefore we need not confess it before men ? answ. paul there speaks not of a justifying faith , but of a faith , or perswasion of christian liberty in things indifferent : this faith a man may keep to himself , or so shew or use it , as thereby not to offend his brother . . from out experience in some measure of christ , and his grace , or of what we confess : this will provoke us to a confession before men , as act. . , &c. so joh. . . christ gave his apostles experience , and paul , act. . . thirdly , boldly without fear , or shame , so acts . . with . . and . , . and . . phil. . . it s our honour so to doe , act. . . and . , &c. psal. . , sam. . , &c. fourthly , constantly , without giving over till we have finished our testimony : as the two witnesses , rev. . . and paul , tim. . . act. . . hence , rev. . . this christ takes kindly , rev. . . and . , . fifthly , innocently without giving offence , or occasion to any to speak evill of us , whilst we are speaking good of gods name , or for his truths , and wayes , act. . and . . for which end we must doe it . . with meekness , from an humble spirit , without any shew of pride , ostentation , passion , or bitterness . . with fear of god , of offending him whilst we are confessing him , or doing , or saying any thing which may cause the way of truth to be evil spoken of : and with reverence of men , by giving all due respect to them before whom we speak . sixthly , sincerely out of love and zeale . . out of love to christ , and his truth : for what we love we will own openly cant. . . love is strong as death , &c. . out of zeale for god , his glory , the credit of his cause , the honour of his truth , the propagation of his gospel , the encouragement and comfort of his friends , and the conviction of his enemies . seventhly , patiently , with a disposition , and resolution to suffer for our testimony if god call us to it : as others have suffered before us , mat. . , &c. joh. . . rev. . . and . , . . and . . and . . mr. reyners government of the tongue . quest. whether is it lawful for a man being urged to go to idol-service , and to hear mass , so he keep his heart unto god ? answ. it is not , as may be proved by these reasons . first , st. paul , cor. . and the . chap. disputes this question , whether they might go into the idol temples , and there eat of meat offered to them , so they did not partake with idolaters in the worship of their idols ? this he concludes utterly unlawfull ; for they could not partake of the lords cup , and the cup of devils : so is it unlawful for a protestant to go to the popish mass. secondly , god is the creatour of both body and soul , and therefore is to be worshiped with both : and we rob him of his due when we reserve our hearts to him , and give our bodies to idols , whereas , rom. . . we must give up our bodies a living sacrifice unto god. object . against this some object the example of naaman , kin. . , ▪ where they infer , that the prophet gave naaman leave to worship in an idol-temple ? answ. first , some answer that naaman speaks only of civil , and politick worship : for his office was to kneel down that the king might lean on his shoulder : and naaman makes open protestation , ver . . that he will worship no god but the god of israel . secondly , others answer better , that naaman acknowledgeth it a sin to go the house of rimmon , and therefore craves pardon for it twice , verse . and withall , vows that thenceforth he would offer sacrifice to no god , save only to the lord. thirdly , naaman intreats the prophet to pray for him , that he might be constant in the service of the true god : and that in case , through humane frailty , he should , against his purpose , be drawn to it , that the lord in mercy would pardon his offence . object . but if i doe not go to mass , i shall give offence to the papists ? answ. we are to doe our duty , though men be never so much offended , mat. . . again ▪ we ought not to do evil , that good may come of it . quest. whether may a man , especially a minister , with a good conscience fly in persecution ? answ. sometimes it is lawfull , though not alwayes : for first , christ commands it , matth. . . neither was this command ever repealed . secondly , we have many examples for it in scripture , of jacob , gen. . and . of moses , exod . . heb. . . of the prophets hidden by obadiah , kin. . . of elijah , kin , . . of christ himself , joh. . . of paul , act. . . , . object . persecution is good , and therefore it may not be eschewed ? answ. first , some things are simply good of themselves , as vertues , and all morall duties , and these may not be eschewed . gthers are good only in some respects , as things indifferent , which are neither commanded , nor forbidden , and these may be eschewed except we know they are good for us . now persecution being good only by accident , we may avoid it , because no man can say , whether it be good , or bad for him . object . persecution is sent of god for the triall , and good of his church ? answ. first , evill things sent of god , may be avoided , if he shew us a way , or means to escape them . secondly , there is a two fold will of god , his revealed will , and his secret will : by the former he hath appointed , that in case of present danger , when a a door is open , we may escape . as for his secret will , because its unknown , and therefore uncertain to us , we may not rashly presume thereof , but rather use the means offered , till god reveale the contrary . object . to flie in persecution is a kind of deniall of christ , and against confession ? answ. christian confession is two-fold : first , open. secondly , implicite . . open confession is when a man boldly confesseth his faith before the adversary even unto death : as the martyrs did . . implicite , which though it be inferiour to the former , yet it s a true confession , and acceptable unto god : and this is when a man to keep his religion , is content to forsake his country , friends , and goods . object . but christ bids us not to fear them that can but kill the body , therefore we may not flie ? mat. . . answ. first , this forbids not all feare , but such a fear as tends to appostacy , causing men to renounce faith , and a good conscience . secondly , it speaks of such feare , whereby wee feare man more then god. thirdly , its speaks of such a feare whereby we are urged to tempt god by doing something that is contrary to his will , and out of our calling . now when we speak of flight in persecution , we understand not such a flight as tends to apostacy , &c. but that alone whereby we use the means offered according to his appointment . quest. when may a man , minister , or other fly ? answ. first , when there is no hope of doing good by his abode in that place , where the persecution is : but not when there is hope : at such a time god forbad it paul , act. . . secondly , consider whether the persecution be personall , or publick . personal is that which is directed against this , or that mans person . publick , which is raised against the whole church : if it be personall against the pastor , he may fly , and it may be , his flight will bring peace to the church . quest. but what if the people will not suffer him to fly ? answ. they should be so far from hindring him , that they should rather further him : so acts . . but if the persecution be publick , then he is not to fly : for then the strong should support and confirme the weake . thirdly , if there be in the pastor , moderation of minde : for as he must not be overcome with excessive feare , so neither must he be foole-hardy to run into apparent danget . to avoid both which , he must pray for wisdome , courage , and constancy , and use the consent , and advice of the church , for his further direction herein . fourthly , the pastor must only withdraw himself for a time , and not utterly forsake his charge , and calling , mat. . . fifthly , he may fly , if after due triall , and examination of himself , he finde not himselfe sufficiently armed with strength to beare the extrenity . sixthly , if he be expelled , or banished by the magistrate though the cause be unjust . seventhly , if god offer a lawfull way , and means of escaping . eightly , if the danger be not only suspected , and seen afar off , but certain , and present . quest. when may not a pastor , or other man fly ? answ. first , when god puts into their heart the spirit of courage , and fortitude , whereby they resolve to stand out against all the fury of the adversary . so it was with paul , act. . . and . . one in queen maries dayes having this motion to stand out , and yet flying , for the very act , felt such a sting in his conscience , that he could never have peace till he died . secondly , when they are appehended , and under the custody of the magistrate : then they may not fly , because in all their sufferings they must obey the magistrate . quest. whether then may a man imprisoned , break prison if he can . answ. no man being in durance may use any unlawfull , or violent means to escape : for we may not resist the magistrate in our sufferings . servants must submit to the unjust corrections of their masters , pet. . . the apostles would not so escape when they might ; till the angel brought them forth , act. . . thirdly , when a man is bound by his calling , and ministry , so as therein he may glorify god , and doe good to his church : for the discharge of the duties of our callings must be preferred before our very lives . fourthly , when god by his providence cuts off all lawfull meanes , and wayes of flying : then he doth ( as it were ) bid that man stay , and abide : we must not use unlawfull means , nor do evill that good may come of it . mr. perkins vol. . p. ▪ see more of the lawfulnesse of flight in persecution in the life of athanasius in my first part of lives . chap. xl. questions , and cases of conscience about confession of sin . quest. is confession of sin a necessary duty ? answ. yea , or else god would never have promised so great a reward to it , as joh. . ▪ job comforted himself with it , job . . so psal. . . ut somnium narrare vigilantis ; sic peccata confiteri viri paenitentis est . aug. to tell a mans dream is the sign of a waking man , so to confess his sins , of a true penitent . quest. may not a wicked man confess his sins ? answ. yea , as we see pharaoh , saul , judas , &c. did . quest. how then shall we distinguish between the confession of a regenerate , and unregenerate man ? answ. by these signs . first , true confession comes from a troubled soule , as we see in the publican : from a broken , and bleeding heart , as did davids : from a melting heart , as did josiahs . but the other knows it not : the racking pain only wrings it from him , not the mercy of that god whom he hath offended . secondly , the first proceeds from a bleeding heart , laying hold upon mercy : as dan. . . ezra . . the other wants this , therefore christ saith , repent and believe , mar. . . thirdly , it comes from an honest heart in the first , purposing not to sin : he confesses , and forsakes , prov. . ● . hence ezra . , . the other though he seem to disgorge his stomack , yet he returns with the dog to his vomit : so deut. . , . dike on the heart . quest. why must we remember , and confess our sins ? answ. first , because promise of forgiveness is made to it , prov. . . joh. . . secondly , god hath made good this promise upon the right performance of it , sam. . . psal. . . . threats are denounced against those that confess not their sins , prov. . . joh. . , . dr. gouge on heb. quest. in confessing our sins , must we descend into particulars ? answ. yea , so did david , sam. . . so ezra . , . nehem. . . &c. dan. . , , , . mat. . . tim. . . act. . , . quest. why must we do this ? answ. first , this is the next way to bring us to that measure of humiliation which is necessary : hence acts . . and . , &c. secondly , this is the best course we can take to escape gods future judgements , cor. . . if we would judge our selves , we should not be judged , &c. hieron ●n psal. . quest. is it a 〈◊〉 to confess our sins to men also ? answ. yea , so jam. . . confess your faults one to another : not only to the elders of the church , but to your brethren also : therefore it s no ground for popish auricular confession , wherein they require that every one , at least once a year , should in the ear of a priest confess all his sins , together with the circumstances of them : a politick invention to know the secrets of others , to keep them in awe , and to enslave their consciences . quest. in what cases then is confession to be made to others ? answ. first , in case of scandall given by persons before , or after their reception into the church and fellowship of the gospel . . before their admission : such as desire admittance , having formerly committed gross sins , should solemnly acknowledge their sinfull courses , and godly sorrow for them , and their resolution against them for the future , to give satisfaction to the church , that god hath wrought a change in them . so matth. . . act. . , . . after their admission , such as give offence by walking disorderly , either to the whole church , or to some particular members of it , they 〈◊〉 to confess their faults to the whole society , or to the persons to whom the ●ame is known , to testifie their repentance , that such as know their sinne , may know their sorrow also : and . if the offence be publick : by their open confession to preserve the credit of the society , and roll away the infamy from it , that it may not be accounted an ulcerous body : and also thereby to warn others to fear , least they offend . . if the offending brother be cast out , or the brethren withdraw from him they may receive satisfaction by the free , and hearty confession of his offence , and receive him to fellowship again , and renew their love towards him , as cor. . , . . yea , to forgive , and comfort him , lest he be swallowed up by overmuch sorrow . secondly , in case of injuries done to others , then they should willingly acknowledge , and be sorry for the same : for so confession is a kind of satisfaction , and a means of pacification . thus christ directs , matth. . , . luke . . thirdly , in case of scruple about some sin that burdens our conscience : as whether we have committed it or no ? or whether we be not some way accessary to it ? or whether it be a pardonable sin , or a sin unto death ? and how may we obtain pardon ; &c. to which may be added , the predominancy of any lust which is too masterfull for us ? in such cases we may disburden our souls into the bosome of some wise , and godly friend , acquainting him with our scruples , to obtain the benefit of counsell , and prayers , &c. oft times the very opening of our griefs , eases our conscience , as opening a vein cools the blood . fourthly , in case of a common judgement , or particular affliction : . of a common judgment , when a man by his sin hath had a special hand in pulling down the same : as achan , josh. . then he must confess it both to god , and before men , so jon. . . . of a particular affliction : as sickness , &c. then also its good not only to confess our sin to god , but to men also : as jam. . , . . fifthly , in case of reproof from others , when they tell us of our faults , we should freely confess them with grief , and purpose of amendment . so sam. . , . . sixthly , in case of co-partnership with othe●s in sin : when any one of their consciences are awakened , he should confess his sin to his fellow-drunkard , thief , &c. to awaken them , and so to help them out of the snares of the divel . so gen. . , . luke . , . seventhly , to magnifie the riches of gods free grace to us , though we have been guilty of great sins . so did paul , tim. . acts . , . and . . . . eighthly , to prevent sin in others : when by confessing the sins , and the evill we have found in them , we may make them to beware thereof . so its usefull for malefactors at their execution to confess their sins that others may be warned . quest. are we bound to confess every sin to others ? answ. first , we are bound absolutely to confess every known sin to god , but confession to men is necessary only in some cases , and that not of all sins . secondly , we are bound to confess such sins to others , as are open , or known to them , not our secret sins : as . our bosom-sins , we need not to confess but to god alone , psal. . . . secret sins , unknown to men , we may conceale them . . whilst providence covers them . . whilst conscience is quiet : but when god in his providence brings them to light , or our consciences , being awaked , terrifie and affright us , so that we can have no ease till we have acknowledged them , then we are to confess our sins , though we suffer for it . . yet sometimes we may confess our secret sins to others , to obtain ease , comfort , counsell , prayers , &c. quest. who are the persons , to whom we must confess our faults ? answ. first , to such persons , or societies , whom we have injured , and scandalized , or consociated in sin with them . secondly , our secret sins we should confess to ministers , as to our spiritual physitians , or to such others as we judge wise , godly , and faithfull . quest. but hereby we may loose our credit , and lie under a blot ? answ. if thou choosest such to confess to , it will not prejudice thy credit : . such will consider themselves , that they also may be tempted , and may be forced to doe the like , and therefore what they would that others should doe to them , they will do to thee , mat. . . . it will rather tend to our credit : for it will represent to them the tenderness of our consciences , humility , hatred of sin , and fear of offending . quest. from what principles , or in what manner should we confess our sins to others ? answ. first , out of zeale for god , to give him glory before men , and that . of his omnisciency , in knowing our most secret sins . . of his providence in detesting them . . of his justice in punishing , or righteousness , and faithfulness in afflicting us for them . . free grace in pardoning them , and in accepting , imploying , and saving us from them . . patience in sparing us , and mercy in doing us good , notwithstanding our sins against him . secondly , out of hatred against sin , we must confess with grief , hatred , and shame , as a man would speak of the most loathsome things . thirdly , out of love to others , to make sin odious to them , and to make them abhor , and eschew the sins we have faln into , and escape the shame , and sorrow we have met with for the same . also out of grief for wronging or offending others : and from a mind to give them satisfaction for the same . fourthly , out of humility , to humble our selves for our faults even before men , and to take shame to our selves by confessing , in the cases , and upon the occasions premised , and that to make it appear how much we hate sin , and our selves for sin , and to keep others from thinking too highly of us : so paul , cor. . . quest. why are men so backward to confess sin ? answ. first , because it brings shame , and grief along with it , which sin cannot endure . for sin hath so perverted the soule , as to misplace shame in the acknowledging offences , which should be placed in offending . secondly , confession is an ejection of sin : it layes an engagement on us not to sin again , but to hate , and put it away : this , neither sin , nor satan can endure . thirdly , confession brings sin to light , which ( like an horrid monster ) it cannot endure , joh. . . sin loves to wear a vaile of secresie , or a vizard of counterfeit piety , or a garment of excuses : to wrap it self ( like the divel in samuels mantle , that the filthy shame of its nakedness may not appear . quest. why should we confess sin , seeing its so filthy , and shamefull a thing that it becometh not saints once to name it ? answ. first , though sin be filthy it it self , yet the confession of it is clean , and commendable . secondly , there is a twofold naming of sin : . with delight , and boasting of it , and indulgence to it : this is prohibited to saints . . with detestation of it , indignation at it , and grief for it : this is commanded . thirdly , to conceal sin , when there is just occasion to confess it , is sinfull modesty . it s to keep satans counsell : to harbor a thief , or murderer in our bosoms that will rob us of our souls , and cut our throats , and is the high-way to destruction , prov. . . and . . fourthly , a serious , and religious confessing of sin is a means to clense , and heal soul maladies , whereas hiding it , is but like the skinning over a sore , which will afterwards fester , and break out more dangerously . many famous men , as origen , austin , &c. have been free in publishing their sins , and errors in judgment to the world . mr : reiners government of the tongue . chap. xli . questions , and cases of conscience about carnal confidence . quest. what carnal confidence is particularly forbidden in scripture ? answ. first , trusting in riches , job . . . tim. . . secondly , in men , psal. . . though princes , v. . thirdly , in strength of a city , prov. . . fourthly , in our relations , mich. . . fifthly , in gods enemies , jer. . . hos. . . sixthly , in places of idolatrous worship , jer. . . seventhly , in the flesh , phil. . . quest. what reasons doth the scripture give against it ? answ. first , all such confidence shall be rooted out , job . . secondly , its punishable , job . . . thirdly , it argues great folly , prov. . . fourthly , its deceitful , prov. . . fifthly , it s rejected by god , jer. . . quest. why have men naturally confidence in outward things ? answ. their hearts being not filled with grace , they relish not christ , but flie to these outward things for refuge . thus the jews boasted in the name of holy people , their law , temple , holy land , &c. and many amongst us , of hearing the word , receiving the sacrament , uncovering the head , bowing the knee , &c. yet all these could not save them from captivity , nor us from destruction . quest. why are men taken up with carnal confidence in these things ? answ. first , because outward things are easie , and men cannot endure to apply themselves to the hard matters of the law. secondly , they are glorious , and men desire to be taken notice of . thirdly , men have a foolish conceit that god is pleased with the outward act , though inward sincerity be wanting . fourthly , men want knowledge of themselves , an inward change , a sense of their own unworthinesse , and christs worthiness . quest. how shall we know whether our confidence is carnal , or no ? answ. first , where this carnal confidence is , there is bitterness of spirit against sincerity : none persecuted christ more then the scribes and pharisees which sat in moses chair , &c. secondly , where this is , such men secretly bless themselves in their outward performance of good duties without humiliation for their defects . dr. sibs on phil. . . thirdly , when we venture on ill courses , and causes , thinking to be supported by the help of outward means : as in warre , with multitude of souldiers and horses , &c. which cannot prevail , isa. . , , , &c. and . , &c. fourthly , when we rest our souls upon meaner things , never seeking to divine and religious helps . fifthly , when men love to sleep in a whole skin , and therefore will take the safest courses ( as they think ) to secure themselves , not consulting with god , but with flesh and blood ; and confiding in creature help : whereas , . the creature yeelds not that we expect it should : there is falshood in these things ; they promise much , and perform little , and so deceive them that trust in them . . they are mutable , and subject to change : all things come to an end save god who is unchangeable . . they are snares and baits to draw us away from god by reason of the vanity of our hearts , which are vainer then the things themselves , psal. . . eccl. . . quest. how may we prevent or cure this carnal confidence ? answ. a right apprehension of god will do it . for the more , or less that we conceive of god as we should do , so the more , or lesse we disclaime confidence in the creature , they who in their affections of love , joy , affiance , and delight , are taken up too much with the creature ( say what they will ) they professe to all the world by their practice that they know not god : but the who know and apprehend him in his greatness and goodness , in that proportion they withdraw their hearts from the creature , and all things else . as in a paire of balances , so where god weighs down in the soul , all other things are light ; and where other things prevail , there god is set light by . dr. sibs on hosea . quest. what is confidence ? answ. it s a certainty that we conceive of a future desired good , or of the love , and fidelity of a person , whereby the heart is filled with joy and love . quest. what is the only subject proper for mans intire confidence ? answ. god , all-good , almighty , and all-wise , without him all things that men use to repose their confidence upon are waves and quicksands . men are mutable , and though they could give good security for the constancy of their wills , they can give none for the continuance of their life . the goods of the earth faile our expectation , or come short of our satisfaction , or slip from our possession : they will leave us , or we them : no wonder then if they that repose their full and whole confidence in them are seen so often to fall into despaire . here then the true counsel for tranquility is to trust wholly upon none but god , on other things according to their nature and capacity : they shall never deceive us if we require nothing of them above their nature . confidence is good according to the goodness of the subject that it reposeth upon : wherfore confidence in god the only soveraign good , perfect , solid , immutable , is the best of all , and the only thing that can give assurance , and content to the soul. he that is blest with that confidence is half in paradise already : he is firm , safe , meek , serene , and too strong for all his enemies , psal. . . god is to him a sun to give him light , heat , life , and plenty of all goods : and a shield to guard him , and shelter him from all evils : he gives him grace in this life , and glory in the next . o lord of hosts , blessed is the man that trusteth in thee . dr. du moulin of contentment . chap. xlii . questions , and cases of conscience about the conflict , or combate between the flesh , and spirit . quest. how will it appear that there is such a conflict in every regenerate person ? answ. by plain testimonies of scripture , as gal. . . the fl●sh lusteth against the spirit , and the spirit against the flesh , &c. rom. . , . . quest. what is the spirituall conflict ? answ. it s nothing else but a continual combate between the unregenerate part , the flesh , with the lusts thereof , and the part regenerate , the spirit , with all the holy qualities , graces , and motions thereof , by reason of their contrariety in nature , and conjunction in place , whereby they mutually lust , and strive one against the other , the flesh willing , and imbracing that evill , which the spirir nilleth and hateth : and nilling , and shunning that good , which the spirit willeth , and affecteth , and contrariwise . for in this conflict they mutually assault each other with irreconcilable hatred , so that as the one getteth , the other looseth , as one gath●rs strength , the other is weakned : as in a paire of scales , when own rises the other falls : they are like light , and darkness , &c. quest. what are the causes of this conflict ? answ. the principall cause is gods will for the manifestation of his own glory : for which purpose he doth not perfect our sanctification in this life ; but in part regenerating , and leaving us in part unregenerated . quest. but why did not the lord ( who could easily have done it ) perfect sanctification in us at first , as he did by his only word at first create , and make us perfect ? answ. were there no other reason but that good pleasure of his most wise will , it were sufficient to satisfie us . for he best knowes what to give , and when to give : but yet divers reasons may be assigned for it : as first , this course is most profitable , both for the setting forth of gods glory , and the advancing of our good . quest. how doth it more manifest , and magnifie gods glory ? answ. that the weaker we are in our regenerate part , and the stronger the flesh is , and all other the enemies of our salvation , the more clearly gods wisdom shineth forth in strengthening this weak part , and enabling it to stand in the day of battel : yea , in causing it to obtain a full and finall victory , putting all its mighty enemies to flight . this moved the lord to suffer the prick in the flesh to molest paul , cor. . . that his grace might be perfected in the apostles weaknesse . . god is more glorified when as we , seeing the strength of our naturall corruptions , and our frailty , and the many infirmities of our spirituall part , are moved hereby to attribute all the glory , and praise of our salvation to the alone mercy of god , both in the respect of the beginning , and perfecting thereof , and utterly denying our own selves , and all our righteousnesse , do wholly rely upon the perfect righteousness of christ : whereas if there were in us perfect sanctification , we should hardly acknowledge the lord to be all in all in our salvation . . the wisdom and power of god is more manifested , and glorified , when as he doth his great works by contrary means , and causes , which in their own nature would rather hinder them : therefore he will have us blind , that we may see ; and foolish , that wee may be wise , &c. he will give blessednesse to us , who have so many wants , and corruptions , yea make our imperfections to serve as means for the encreasing of our happinesse , this doth exceedingly magnifie his power , and wisdom . . we are hereby made more thankfull to the lord , and more chearfull in seting forth his praise , when notwithstanding our wants and imperfections , we are supported , and saved , then if he should at first endue us with all perfection : for the more we have found the want of gods benefits , the more we prize them , and so are the more thankful for them . so it was with st. paul , when through the violence of the flesh , he had been led captive to sin , rom. . , . how doth he break forth into thankfulnesse . i thank god through jesus christ my lord. . hereby we more glorifie god when wee are assured by our growth in grace , by which we are enabled to resist the flesh , and the lusts thereof , that they are the free gifts of god , and that he beginneth , encreaseth , and continueth them in us , whereas otherwise we would think them to be some naturall faculties , and abilities , and not given us of god. quest. how is this conflict profitable for our good ? answ. . because its a notable means to train us up in humility , which is a grace most acceptable unto god : and this is done when we see , and consider what a miserable spoile sin hath made of all those graces , and excellent endowments which we had by creation : how it hath poisoned , and corrupted all the powers , and parts of soul and body : how it hath made us unfit for any good , and prone to all evill ; which corruption doth in a great measure remaine in us after regeneration , darkning our understandings , defiling our consciences ; perverting out wills , hardening our hearts , &c. so that if we were not continually assisted by the special grace of god , we should easily be foiled in the conflict , and made a prey to our malicious enemies , cor. . . . it s most effectuall to work in us self-deniall , without which we cannot be christs disciples . for when we plainly discern that there is nothing in our selves to rest upon for the satisfying of gods justice , this will make us flie to christ , to hunger and thirst after his perfect righteousness , and so it will make us wholly to relye upon him for justification , and salvation . . we are hereby moved to abhor sin which god so hates , and that with the greater detestation , when as by our own experience , we finde and feel the poison of it working in our selves , and to bewaile , and forsake it with more earnest endeavours , when we see what miserable effects it produceth , and what cursed fruits it brings forth in us . . we are hereby occasioned to fly oftner unto god by fervent prayer , acknowledging , and bewailing these relicts of corruption before the throne of grace , earnestly craving the pardon of them , and strength against them , whereby we may be enabled to mortifie our corruptions , and to fly from all sin for the time to come . . through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth , whilst we make war against them , withstand their assaults , prepare our selves for the conflict , watch over our hearts that they be not surprised exercise our spiritual graces , and buckle to all holy duties required by god for obtaining the victory , phil. . . cor. . . ephes. . . . it makes us to go on in our pilgrimage with contentment , and patiently to bear all afflictions , not only because we deserve them by reason of our sins , lam. . . but also because we know , and have experience that these corrections are necessary to mortifie our lusts , and to draw out the core of our corruptions : and as salt to season us that we be not tainted , and perish in our fleshly putrifaction . . by this conflict our hearts are weaned from the world , and it provokes us to long after our heavenly happiness , when finding our selves tired with this fight , not only with forreign foes , but these intestine traitors , we cannot but earnestly desire that perfection which is only attainable in a better life , phil. . . with rom. . . . it causeth us to long after the crown of victory , and when we have obtained it , it will hereby become much more glorious . for the lord will have us first to fight , and overcome , and then he will reward us with the crown of victory : he will first have our g●aces exercised , and manifested , and then he will give us a proportion of glory , according to the proportion of our graces tim. . . secondly , as its profitable that these relicts of sin should remain in us , so its sutable , and seasonable to the time , and place wherein we live . for god hath determined that here we shall not attain unto perfection , but only that we should labour after it , and attain it in the life to come : that whilst here , we should be in our nonage , and come to our perfect age in christ , and to our heavenly inheritance after our dissolution . this world is appointed for our painfull pilgrimage and the place of our warfare , and it s not seasonable to expect rest and joyes till we be arrived safely in our own country . quest. what are the formall , and essentiall causes of this conflict ? answ. because contraries do best illustrate contraries , let us remember that there was a time when this conflict was not to be found in this little world of man , the which was twofold . first . that truly golden age , in which man was created after gods image , and lived in the state of innocency : at which time there was a blessed peace , and heavenly harmony between the body and soul , and all the powers , and parts of them both : but when satan , the arch enemy of mankind , saw , and envied our happy condition , he plotted by all means to work our ruine , and despairing to accomplish it by power , he had recourse to serpentine policy , whereby he perswaded us , under shew of love , to undoe our selves , and thereby he entred in upon us , accompanied with a crew of his hellish followers , the chief whereof were disobedience , unbelief in god , and credulity to the divel , damnable pride , envy , discontent , aspiring ambition , and unthankfulness : all which being let into our souls , they dispoiled us of gods rich graces , our created wisdom , and holiness , making themselves conquerors over all our powers , and parts , and every one of them chusing for their habitaion those places , and parts which they thought most fitting for them . as for example , ignorance , errour , curiosity , and many thousands of sinfull imaginations surprised , and keep possession of our mindes ; worldliness , and profaneness subdued , and held reason in subjection : perverseness , and rebellion surprize the will : but in the heart there are such multitudes of hellish enemies as can neither be named , or numbred , as legions of unlawfull lusts , infidelity , wicked hopes , hellish despaire , hatred of god , love of the world , pride , disobedience , deceit , cruelty , ambition , covetousnesse , voluptuousnesse , &c. secondly , in the state of corruption there was no conflict , because the strong man , satan , having got possession , all things were at peace , only there was some contention betwixt the will , and the conscience , and between one unruly passion , and another , yet both yielded obedience to the divel , as their chief soveraign , who if he saw any disadvantage arising to his kingdom by this contention , he could appease , and joyn them together like friends in doing him service . but this hellish peace was far more pernitious to our poor soules , and bodies , then the most cruel war is to the weakest enemy , and the rather , because we had no apprehension of the danger , nor feeling of our own misery , being born bondslaves to the divel , and brought up in doing him service in the unfruitfull works of darkness , for which we had only the present pay of worldly vanities , though when we had laboured most in doing his druggery , we were often couzened of our wages : notwithstanding which , being born , and inured to this hellish thrauldom , we desired still to live , and die in it , taking delight in pleasing this our tyrannicall master , yea , though after all , we were sure to be cast into hell fire . quest. how then come wee to be freed out of this miserable condition ? ans. our gracious god of his infinite mercy , of his meer free grace , and good will , sent his only son into the world to redeem us by his pretious death , to vanquish , and subdue all the enemies of our salvation , and to set us at liberty , who were in bondage , yea in love with our thraldom , not so much as desiring to be freed from it , who not only paid the price of our redemption , and provided a soveraign salve for all our sores , but applies the power , and efficacy of his merits unto us , whilst by his word , made effectuall by his spirit , he discovers unto us this work of our redemption , and the promises of grace , and salvation made to all repentant and believing sinners , by which he begets this faith in us , wherewith , as with a hand , we lay hold on , and apply unto our selves his righteousnesse , death , and obedience for our justification , and redemption , whence it is that we are freed from our sins , christ having satisfied for them , as also from our thraldom , to satan , death , and condemnation , so that they shall never be able to hurt us , or to lay any thing to our charge . and not resting here , our powerfull saviour sends his spirit , and graces into our hearts to pull us out of the dominion of sin , and satan , to regenerate , and purifie us from the filth of our sins , by the power of the same death , wich delivered vs from the guilt , and punishment due to it , and enabled us to serve god in newness of life , by applying also unto us the vertue of his resurrection . quest. what then is the formall cause of this spiritual conflict ? answ. sanctification only begun , and not perfected in this life : not for want of sufficient vertue in christs death , and resurrection , but through the weakness of our faith , we being in part spirituall , and in part carnal : and though satan being thrust from his throne , cannot rule in us as a tyrant , yet is he not so wholly expelled , but he molesteth us as an enemy . so that there may be two main and effectuall causes given of this conflict between the spirit accompanied with gods graces , and the flesh attended with many sinfull lusts : . the one is the antipathy , and contrariety which is between , which is as unreconcilable as light , and darkness , heat , and cold , &c. so that the prospering of the one , is the ruine of the other , and the victory of the one is the others overthrow . . the second is their cohabitation in the same place , and subject , which ministreth to them occasion , and imposeth a necessity of their continual opposition , as when fire and water meet together , &c. neither do these opposite enemies dwell in diverse parts , but in the same parts , and faculties , in the same understanding , will , body , and affections , so that the whole soul , in respect of its diverse faculties , is partly flesh , and partly spirit . quest. but how can such utter enemies dwell together without the utter destruction of the one party ? answ. though these contraries cannot dwell together in their prime vigour and full strength , yet they may , when their degrees are abated , and their vigour deadned . quest. what is this combate , and the manner how it s fought in us ? answ. being by the ministry of the word brought to a sight and sense of our wretched and damnable condition , our sleeping consciences are awakened , our hard hearts are throughly humbled , and softned , so as our former carnal security being shaken off , we mourne in the sight of our sin and misery : then being thus humbled , the lord , by the preaching of the gospel , makes known to us his love in christ , the infinitenesse of his mercy , together with that singular pledge thereof , the giving of his dear sonne to death for our redemption : the promises of the gospel assuring us of the pardon of our sins , deliverance out of the hands of our spiritual enemies , whom christ hath vanquished by his death , and of the eternal salvation , both of our souls and bodies , if we lay hold upon christ , and his righteousnesse by a lively faith , and bring forth the fruits thereof by forsaking our sins , and turning to god by unfeigned repentance ; all which being made known unto us , we begin to conceive that there is some possibility of our getting out of the bondage to sinne and satan , and attaining to salvation , which inflames our hearts with an earnest desire to get out of this bondage , and to be made partakers of christ , and his righteousnesse , who alone can help us , and hereupon we resolve to deny our selves and all other means as vain , and unprofitable , and to cast our selves wholly upon christ for justification , and salvation : from whence ariseth a constant endeavour , in the use of all good means , for the attaining hereunto , &c. which desires are no sooner wrought in us by the ministry of the word , but the lord who is rich in mercy , by the same means doth satisfie us , sending his spirit , and all his graces to take possession of us for his use , to rule in us , to thrust down satan from his sovereignty , to subdue and mortifie our sinful lusts , so that they shall not hereafter raign in us ; which army of graces , under the conduct of gods spirit , do no sooner enter , and encounter their enemies , but presently they put them to the worst , giving them such deadly wounds in the first conflict that they never recover of them , but languish more and more , till at last they be wholly abolished . quest. what manner of conflict or combate is this ? answ. it s not corporal , but spiritual , cor. . , , . for as the enemies are spiritual , so is the fight , by inward lusting and concupiscence , whereby motions , and inclinations , either good , or evil are stirred up in heart and soule ; and so there is a contrary lusting between these enemies : the flesh lusting against the spirit , and the spirit against the flesh , gal. . . quest. what are the ends that the flesh aimeth at in lusting against the spirit ? answ. first , to stirre up and incline us to such lusts , desires , and motions as are sinful , and contrary to the law of god , as infidelity , impenitency , pride , self-love , &c. it endeavours to beget and stirre up evil thoughts in the minde , wicked inclinations in the will , and sinfull affections in the heart . hence , james . , . its compared to a filthy harlot which entices men to commit wickedness with her , upon which follows the conception , and birth of sinne and death . hence also christ makes it the fountaine of all wickedness , mat. . , . but on the contrary the spirit endeavours to stirre up , and cherish good motions in us , as good meditations in the minde , good resolutions in the will , and good affections in the heart . so joh. . . we have received an unction from god whereby we know all things ; and saint paul exhorts , thes. . . quench not the spirit . hence david also , psal. . . — my reines also instruct me in the night season , i. e. those sweet meditations and motions which the spirit secretly puts into my mind . so , isa. . . thine eares shall heare a voice behinde thee , &c. so , joh. . , . secondly , to repress and smother the good motions which the spirit stirs up in us , or else to poison and corrupt them that they may become unprofitable , and turned into sin , gal. . . so that we cannot do the good that we would , and rom. . , . hence it is that our righteousness is become as a menstruous cloth : and that our best prayers have need to be perfumed with the sweet odours of christs intercession : but on the contrary the spirit labours to expel and subdue those evil motions , and moves us to take the first and best opportunity to serve god : it also purifies our hearts by faith , and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to god : and wherein we come short , it moves us to bewaile our imperfections , and to labour in the use of all good means to attaine to greater perfection : as paul , cor. . . and lamentably to complaine of it ; as rom. . , . and to presse after the mark , phil. . . and thus the spirit at last masters the flesh ; as john . . quest. what is the manner of this spiritual conflict in our several faculties and parts ? and that both in our superiour and inferiour faculties ? answ. first , our minde being but in part renewed , the relicts of our sinful corruptions remain in it , which continually fight against the renewed graces of the spirit , labouring to expell and thrust them out , and the other to keep their possession , and to continue therein . now this conflict in the minde may be diversly considered in respect of the diverse faculties that belong to it . as , . the understanding being in part regenerated , and in part corrupted ; partly inlightned , and partly dark through ignorance , yea , and much depraved also : hence there is a conflict maintained betwixt sanctified knowledge , and spiritual wisdome on the one side , and carnal curiosity , palpable ignorance , and that wisdom of the flesh that is worldly and devilish on the other part ; curiosity looks after idle speculations and curious questions : but saving knowledge leaves secret things to god , deut. . . yea , labours to mortifie that idle curiosity ; as rom. . . yet resteth not in any measure attained , but labours after spiritual growth till it come to perfection in christ. then it continually conflicteth with palpable ignorance : for we know but in part , &c. cor. . . yet stands it not at a stay , but endeavours to know as we are known . again , spiritual wisdome fights with that wisdome of the world that is earthly , sensual , and devillish , jam. . . the one is taken up in spiritual and heavenly things , counting all things else but drosse , and dung , yea losse , in comparison of them : the other is wholly devoted to earthly and transitory trifles , and is only delighted in beholding those things whose beauty is subject to the senses , and to natural reason . hence , jer. . . rom. . . corinth . . . matth. . . . the judgement , in which ariseth another conflict : for so farre as the minde is inlightned with spiritual wisdome and knowledge , the judgement discernes between truth and falshood , right , and wrong , &c. allowing and approving the one , and rejecting and disallowing the other : but so farre forth as it still remaines blinde , and misled through ignorance , the judgement mistakes errour for truth , and evill for good . hence , matth. . . eccles. . . psal. . . act. . , , . in this conflict they wound one another , and interchangeably either of them prevail : as for example : truth , in that part of the judgement which is regenerate , strikes at error in the unregenerate part , and gives it a deadly wound ? yet oft-times , through the help of subtile sophistry , and nice distinctions , it recovers strength , and truth gets a foile : but being again renewed , and confirmed by the light of gods word it gives errour a shameful overthrow . from hence it is that the godly learned do so often differ in judgement in points of religion , viz. because their mindes and judgements are but in part regenerated , so that the relicts of ignorance , and errour do still remaine in them , which works in them only a doubtful opinion , and not any well settled judgement , and this makes them to take that way which seems most probable . and this difference befals them not only in the knowledge of those points of religion which are of lesse consequence , but also exceeding weighty , and fundamental , as we see in the example of the corinthians , and galatians , even after the truth of the gospel had been preached unto them , the one erring in the doctrine touching the resurrection of the dead , the other in the maine point of justification by faith in christ without the works of the law. obj. but hath not the church a special promise of being inlightned by the spirit , and guided into all truth ? joh. . . joh. . ● , . answ. the like promises are made also to every particular member of the church , who notwithstanding may , and sometimes do erre in some particulars : therefore the promise is to be limited . . unto all truth necessary to our salvation . . that they shall by the spirit receive this priviledge , that whereas the wicked continue , and perish in fundamental errours , the faithful , though they may fall into them , yet they shall not live and die in them , but shall in gods good time be reclaimed , according to that promise , isa. . . . the next conflict which is to be considered in the minde , is between the actions and operations of it , which like the minde it self , being partly spiritual , and partly carnal , do continually strive and fight one against another : and these are our thoughts , meditations , and imaginations , which labour mutually to expel one another . for when the spirit lifts up our minde in divine contemplations , causing us to think or meditate on heavenly things , the service of god , the duties of christianity , or of our lawful callings , as the means whereby we may attain unto them : then the flesh pulleth them down , suggesting worldly , or wicked thoughts , or such as are impertinent , and unseasonable : but the spiritual part finding it self thus defeated , shakes off those thoughtes , and baths it selfe in the blood of christ by a lively faith , whereby it is cleansed from the defilement of them , and up again it mounteth in spiritual and heavenly meditations , phil. . . col. . , . . there is also a combate between the flesh and spirit in our memories : for the memory so far as it is regenerate labours to blot out , and deface all worldly , wicked and sinful impressions , and to have imprinted in it those spiritual and heavenly instructions which have been committed to its custody by the sanctified understanding : on the other part the flesh stands in direct opposition to the spirit by reprinting and repeating those lessons of impiety which we had learned in the school of the devil , and the world , especially before our conversion , and by working in us a forgetfulnesse of all good things whereby th●se heavenly jewels are presently cast out of doors , and cannot abide with us no more then water in a five . . there is the like conflict between the flesh and spirit in the conscience . for as it is regenerate , it is so enlightned by the spirit of grace , that like a true witnesse , it gives an infallible testimony between god and us , excusing when we do well to encourage us , and accusing when we do ill that we may forsake it , and recover our selves by unfeigned repentance . yea , before our doing of either of them , it gives in its approbation to that which is good that we may embrace it , and discovers that which is sinful that we may avoid it . it plays also the part of a judge , and according to this true evidence , it either justifies , or condemns us : from the former whereof ariseth peace , comfort , and joy in the holy ghost for our encouragement in well-doing ; and from the other , either fear , whereby we are restrained from sinne , or sorrow not to be repented of , cor. . . after we are fallen . but on the contrary , the conscience as unregenerate , is blinded with ignorance , or corrupted with malice , and therefore always ready to play the part of a false witnesse , either colouring over our sinnes with deceitful colours , that we may commit it , or excusing it , when it s committed as venial , or none at all that we may continue in it : or on the other side , it accuseth when we do well in gods service , or in the use of our christian liberty about things indifferent to raise in our minds superstitious fears , or causelesse doubts , that being affrighted we may be hindred in our christian duties , or discouraged when we have done them . it plays also the false judge , condemning where god and a good conscience justifies , and justifying where they condemne : which false sentence is the cause of carnal security , when we continue in sin , and of needlesse fears , when we are careful to perform our duty : yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit , and the uglinesse of sin be discovered , then the corrupt part of conscience , which before seemed senseless , being thus awakened , fills the minde with loud cries , and grievous accusations , and hideous fears , and now as eagerly moved to despaire , as it did before to security , and presumption , telling us that our sins are unpardonable , and that it s too late to repent ; but then again the good conscience silenceth it , and quiets the fury of it , by witnessing to us that our hearts are upright , though we have been overtaken , and have fallen through infirmity : or at least , by bathing it self from the filth of sin in the precious blood of christ , which is sufficient to purge us even from presumptuous sins , it thereby quiets our hearts again . secondly , come we now to the fight which is between them in the will , which is much mo●e sharp and sensible . for it likewise being partly regenerate and partly unregenerate , there is a continual combate between these contrary factions , whilst the regenerate part wills , and affects that which is good , and the unregenerate part wills , and chooseth that which is evil , and refuseth that which is good : as for example ; the regenerate part being guided by the sanctified understanding , chooseth god as the chiefest good , and refuseth the world and earthly vanities ; the service of satan , and the momentany pleasures of sin , which in the end bring death , though the former be bitter to the flesh , and more imbittered by afflictions , and the latter be sweet and delightful to the carnal appetite : but on the contrary , the unregenerate part of the will , being directed by that wisdome of the flesh which is worldly , sensual and devilish , neglecteth and refuseth the present comforts of grace , which it relisheth not , and the future hopes of heavenly happinesse , which it knoweth not , and chooseth this present world with the vain honours , and uncertain riches , and sinful pleasures of it , because they are subject to the senses , and may be had in present possession : and in this conflict , sometimes the one , and sometimes the other prevails , and causeth the adverse party to give ground . so , rom. . ▪ &c. thirdly , having seen the conflict between the flesh and the spirit in the understanding and will severally , come we now to that conflict which is in them , being joyntly considered : as between faith , and infidelity on the one hand , and vaine presumption on the other : and this is referred to both these faculties , because as the least degrees of faith are chiefly in the will , so the highest degrees of it are in the understanding . for after the law hath brought a man to the sight and sense of his sins , of the punishment due to them , and of his utter inability to get out of this forlorn condition : and that the gospel hath discovered to him that christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes , and by his righteousnesse and obedience to justifie sinners ; then the spirit of god assisting the ministry of the word , works thereby in his heart some earnest desires to be made partaker of christ , and these benefits which we call hungring , and thirsting after his righteousnesse , and this is the first degree of justifying faith , and not only a preparation to it : for they are pronounced blessed , who thus hunger and thirst after righteousnesse , matth. . . but there is no blessednesse to those who are in the state of infidelity . then there is wrought in his will a firm resolution to choose christ alone for his saviour , and to relie upon him only for his salvation , which is the second degree of true faith , unto which when a christian hath attained by the lively and experimental feeling of gods love in his ordinances , of the vertue and power of christs death and resurrection for the mortifying of his sins , and the renewing and quickning him in all saving graces ; and lastly , by his daily walking with god in the works of holiness and righteousnesse , and that sweet communion he hath with him in spiritual exercises , he gro●s from one degree of faith to another , till at last he attains to a full perswasion of gods love , the remission of his sins , and of his own salvation : but yet the f●esh , and relicts of corruption , even when we have attained to the greatest perfection , as in the part regenerate there is full , and certain perswasion , so in the unregenerate part there dwells doubting , infidelity , and vain presumption , which continually assault one another , sometimes the one , and sometimes the other prevailing , and getting the victory , although in the conclusion faith alwayes overcomes : so we see in the example of abraham , and sarah , heb. . . rom. . . of peter ▪ mat. . . the father of the possessed child , lord , i believe , help my unbeleif , job , ch. . . and . . and . . and . . and . . so in david , psal. . . and . . and . . and . . and . . and . . having seen the conflict between the flesh and spirit in the superiour faculties of the soul , come we now to it in the inferour , seated in the heart of man. quest. what is the conflict between them in the affections , and sensuall appetite ? answ. though these be no more corrupt then the other , yet the corruption in them is more sensible , and though the conflict be no more dangerous , yet 〈◊〉 much more turbulent , and violent . for as outward objects move , and affect the sences , and there the heart , and affections , so they being thus moved , do move the will , and the will draweth also the judgment , and understanding ▪ but though these sensual faculties are more grosly poysoned , and therefore seem more desperately incurable ; yet the spirit of god working also upon these parts , doth purge them from their contagious humours , and comforts the heart with such spirituall cordials , and strengtheneth it with such heavenly antidotes , that spirituall health is in some measure recovered : yet is there a continuall combate in the heart and affections , as they are renewed , and sanctified , and as they remain corrupt , and unregenerate : for the heart of stone striveth with the fleshly heart , rebellion with obedience , corruption with grace , and whilst the spirit draws the heart to god , and heavenly , and spirituall things , the flesh pulls it back , and labours to keep it still fixed on the earth , and worldly vanities . hence springs a continual conflict between the affections , and passions , wherein sometimes the same affections being divided between grace , and corruption do strive against themselves , and sometimes being cross matched , do mutually oppose other affections , and passions which are opposite to them : thus the love of god , of spiritual , and heavenly things , is assaulted with self-love , and love of the world , and hatred of those divine excellencies : affiance in god , his promises and providences , with confidence in the creature , and diffidence in almighty god : zeal of gods glory , with carnall , and blind zeal : the fear of god , with the fear of men : hope in god , with earthly hopes , and also with presumption , and despaire : sorrow for sin , with worldly sorrow , and carnall security : joy in the holy ghost , and spirituall rejoycing in god , with carnall joy in the pleasures of sin , and moderate grief for worldly losses , &c. quest. what are the effects which this conflict between the flesh , and spirit produceth in us ? answ. the effects are either such as it produceth in the will , and desires , or in the works and actions . quest. what are the effects which it produceth in the will , and desires ? answ. from this conflict between the flesh and spirit , arising from the imperfection of our regeneration , this effect is wrought in the man regenerate , that he cannot with full consent of will , either choose , and imbrace , or refuse , and reject either good or evill , because being partly regenerate , and partly unregenerate , his will is divided , and accordingly doth at the same time both choose , and refuse both the good , and the evill . for when the regenerate will would do that which is good , or avoid rhat which is evill , the unregenerate part strugleth , and hindereth , and when this would embrace the evill , and refuse the good , the regenerate part resisteth and opposeth . and this is that which the apostle paul complains of , rom. . , . and hence arises a notable difference between the sins of the godly , and the wicked : for though they be all one in respect of the act , and deed done , yet they are not so in respect of the agent , and manner of doing . for the regenerate man cannot commit any known sin with full consent of will , but there is a reluluctancy against it , not only in his conscience , but in his heart , will , and affections , and consequently it resisteth the motions of the flesh , nilling that which it willeth ; and if through frailty it be overcome , yet it hateth , and detesteth that sin with which it is taken captive , and makes a christian much displeased with himself , because he hath committed it . so we see in david , who though by the flesh he was drawn , not only to will , but to commit some grievous sins , yet he truly saith of himself , that his heart hated every false way , &c. psal. . . but the unregenerate man , though sometimes he hath some pangs of conscience checking him for his sinnes , that he cannot securely sleep in them , yet he likes , and loves them with all his heart . &c. quest. what are the effects that this conflict produceth in the actions , and works ? answ. the effects which it workes in the actions of a regenerate man are diverse : as first , he cannot do the evill at all times which the flesh chooseth : thus joseph refused the wicked suit of his whorish mistris , gen. . . secondly , he cannot commit sin as the wicked do , with full consent of will : for sin being deposed in its regency , cannot bear sway as in times past it did : it s confined to a part alone , and so farre as regenerate , we cannot sinne , john . . hee that is borne of god sinneth not , &c. thirdly , he cannot walk in the way of sinners , but propounds to himselfe to serve the lord in holinesse , and righteousnesse all his dayes ; and though sometimes he slips , and falls , yet the spirit of god that dwells in him , convinceth him of his sins , and stirs him up to rise again , and to turn to the right way by renewing his repentance . and on the contrary , by reason of this conflict , the regenerate man cannot do the good he would , and desireth , gal. . . rom. . , . for when he would run his christian race , sin encompasseth , and presseth him down , heb. . . and makes him either sit still , or move slowly . hence it is that our best obedience is so imperfect , that were it not covered with christs perfect obedience , and our pollutions washed in his blood , we could never be accepted with god. the consideration whereof should move us to work out our salvation with fear , and trembling , cor. . . phil. . . to keep a narrow watch over our hearts , prov. . . heb. . . it should make us to complain with paul , rom. . . and to pray fervently for gods assistance , prov. . . heb. . . quest. but seeing that in the carnal man there is a fight , or skirmish , which hath some appearance of the spiritual conflict , how shall we be able to distinguish b●twixt them ? answ. they differ in many things : as first , in their ground , and cause from whence they arise : for the spiritual conflicts ariseth from the grace of regeneration , and sanctification , whereby gods gifts , and graces being infused into all our powers , and faculties , they make war against our carnall corruptions , and fleshly lusts : but the conflict which is in the unregenerate , arises from the relicts of gods image defaced in us , opposing the image of satan , and our fleshly corruption . for the minde retains some small sparks of the light of knowledge , which may be improved by studying the book of the creatures , but much more by studying the book of gods word , whereby the minde of a meer carnall man may be so inlightned as to be able to distinguish between good and evill , truth , and error , right and , wrong : and hereby the conscience also being directed , it retains a power to excuse when we do well , and to accuse , terrifie , and condemn when we do evill , rom. . . the will likewise retains a kind of freedom , not only about things materially evill , but such also as are natural , civill , and meerly morall , though herein also it be very weak , & corrupt , and defective : and these relicts common to all , are in some , raised much higher by the common gifts of the spirit , and civill graces which are conferred more largely upon some then upon others ; but there being mingled in all these faculties , abundance of corruptions also , and many of them in the speciall kinds , one contrary to another , hence ariseth this war between them : like thieves , who all agree together , to rob a true man , but fall out among themselves , when they come to divide the spoil . thus the understanding enlightned by nature , or common grace , discerns in particular actions what is good , and to be chosen , and what is evill , and to be shunned , informs the conscience accordingly , and leaveth it to its censure , and determination either to approve for doing good , or to condemn for doing evil , upon which censures sometimes the will is incited to embrace that which the conscience allows , and refuse that which it condemneth , but other sometimes being transported with its owne sinfull corruption , and overswayed with the violence of the inferiour will , carnall appetite , and unruly passions it hearkens unto them , and stops the ears to reason , and conscience : so we see in laban , though reason and conscience told him that he ought to use jacob well , and to reward him richly for his service , because for his sake the lord had blessed all that he had , yet his will being corrupted , and his affections wholly carried away with the love of the world , he changed his wages ten times . so pharaoh in his dealing with israel , exod. . , . thus saul with david , sam. . . and pilate with christ. secondly , they differ in the moving causes of this conflict : for the spirit is moved to assault the flesh by the true love of god , which causeth it to make war against carnall lusts , because they are odious to god , enemies to his grace , and contrary to his holy will : and by a filial fear of god , which makes a regenerate man loth to yield to any motions of sin , least he should displease his heavenly father : but the combate between the conscience , and affections ariseth from self-love , and servile fear which makes the unregenerate man to withstand the motions of sin in the will , and affections for fear of punishment , and horror of conscience , shame , corporall pain , eternall death , &c. they differ also in their ends : for the end at which the regenerate aimeth in fighting against the flesh , is , that he may glorifie god by his victory , and be more assured of his love , and his own salvation : but the end which the unregenerate mans conscience aims at herein , is , that he may the better compasse his worldly desires , either in the obtaining of som earthly good , or avoiding some imminent evil . thirdly , they differ in respect of the combatants , for in the conflict between the flesh and spirit , there is a combate between grace and corruption in the same faculties : knowledge , and ignorance , spirituall wisdom , and carnal wisdom in the same understanding : so willing , and nilling good , and evill in the same will : accusing , and excusing in the same conscience : love of god , and of the world : fear of god , and of men : trust in god , and in the creature in the same affections : temperance , and intemperance in the same appetite , &c. but in the conflict which is in the unregenerate ; the combate is between ●ivers faculties , which are all carnall , and corrupted , one of them fighting against another , as between the reason and the will , the conscience and the carnall concupiscence , passions , and affection ; in which what party soever prevails , still the unre●enerate man is drawn unto sin . they differ also in the manner of the fight : for that which is between the spirit , and the flesh is done by a contrary lustin● of one against the other in a practicall , reall , and effectuall manner : but that which is between the reason , and the will ; the conscience and affections , is maintained by logicall disputes , and mentall discourses , whilst the conscience infers fearfull conclusions of punishments , and gods ensuing judgements upon the wicked choice of the will , and their yeilding to satisfie carnall affections . for whilst reason is earnest in perswading by arguments , and the will rebellious , and violent in crossing it , the conscience being rowsed up , comes in to the rescue of reason , restraining the will from embracing the evill it likes , by fear of punishments , whereby it begins to stagger , and faint : but then enters in a troop of tumultuous passions , and affections as fresh aids , to strengthen the will in rebellion , which being themselves first hired and corrupted to do satan service , with the present pay , or expected wages of worldly vanities , they do by the same profers perswade the will to be obstinate , and with all resolution to oppose itself against reason , and conscience : yet in all this conflict betwixt divers faculties there is no enmity , no contrariety in their natures , neither is there more grace , or lesse corruption in the reason , and consciences , then in the will and affections , for they all like and love sin , with the pleasures , and profits of it , only they are affri●hted with the terror of gods judgements , which they perceive will necessarily follow upon such sinfull premises . fourthly , they differ in their contrary effects . for by the conflict between the flesh and the spirit , our faith is confirmed in the assurance of our regeneration , seeing gods spirit , that is one of the combatants , dwells in us : of gods love , and favour , seeing he hath chosen us for his souldiers : and of our own salvation , seeing gods spirit fighting in us , and for us , assures us of victory , and of the crown of everlasting glory : but from the conflict of conscience in the unregenerate , ariseth doubting , and incredulity , fears , and despaire in the apprehension of gods wrath , and those dreadfull punishments which sin hath deserved . . from the combate of the flesh and spirit , unfeigned repentance is begun , or renued , and encreased in the regenerate : for there is a change in them , principally in their wills , hearts , and affections , whereby in all things they oppose the flesh , hating that which it loves , and loving that which it hateth ; willing what it nills , and nilling what it wills : upon which follows the purifying of the heart from all all sinfull corruptions , the hating and forsaking of all sin , and an hearty desire and endeavour to serve the lord in holiness , and newness of life , yeilding universall obedience both in affections , and actions , renouncing all sinne , and embracing all good duties , and that in the whole course of our lives . . the war between the spirit and the flesh causeth the most secure peace , even peace with god , when as becoming his souldiers we fight undet his standard against his , and our enemies : peace between the faculties of our soules , when as the inferiour faculties are subject to the superiour , the affections hearkning to , and obeying the conscience , the will yielding to reason as gods vice-roy , and all to god as their supreme soveraign . it brings also with it unspeakable comfort , and joy in the holy ghost , because it assures of gods love , and gracious assistance , of a full , and finall victory over all our enemies , and of the crown of everlasting glory . but the conflict of the conscience in the unregenerate causeth continuall tumults , tyranny in the superiour faculties ruling only by servile fear , and rebellion in the inferiour , when as they have power to break the yoke of government , horror , and anguish of mind : disconsolate sorrow , and hellish despair , when the affrighted conscience bears sway : or the mad joy of frantique men , when the wild affections , and disordered passions , by silencing the conscience , get the upper hand , which oft times lasting no longer then a blaze of thornes , leave behind redoubled grief , and desperate despaire . . the conflict between the spirit and the flesh makes the regenerate man with more care , and diligence to observe his own heart , to watch over all his wayes that he give no advantage to his sinfull flesh : it causeth him earnestly to endeavour in the use of all good means , that the spirituall part may be strengthened , and the flesh , with all its carnall lusts may be mortified , that it may not prevaile against the spirit , as cor. . . but the conflict of conscience is commonly joyned with wretchless security , whereby the unregenerate man carelesly neglects the causes , and occasions of this bitter conflict till he be overtaken with them , and only avoids the punishment but not the sin , or the sin only when he is sensible of the punishment . it works in him no care to mortifie his sins , unless only in outward act , and that also out of a slavish fear , and not in love and obedience unto god. it makes him not carefull to use means for the subduing of the flesh , yea rather it brings him into a sluggish dispair , as if all meanes were uselesse , or if he use any means , its only in hypocrisie , to stop the cry of his conscience , not with a desire to profit by them . fifthly , they differ in the subject matter , or occasion about which this conflict is made by these divers enemies . for the flesh and spirit do in all things oppose one another : the spirit the flesh in all that is evill : the fesh the spirit in all that is good . for there is no action which the spirituall man performs , but the flesh interposing , hindereth therein ; as in prayer , hearing , receiving the sacrament , sanctifying the sabbath works of justice , mercy , temperance , &c. somtimes wholly withdrawing him from them , other somtimes distracting & disabling him in them , which makes him to complain with the apostle , rom. . , . and on the contrary the spirt opposeth the flesh in all known evill , either by restraining from falling into evill , or being fallen , to rise again by repentance . sixthly , they differ in respect of time : for the combate between the flesh and spirit begins at our regeneration , and not before ; and being begun , its constant , and continues to the end of our lives , though it may have some intermissions in respect of sence and feeling : but the conflict of conscience oft times begins so soon as we have the use of reason , receiving common notions from the light of nature ; but it s neither constant , nor continuall , but only by pangs and fits upon the occasion of some great sin committed , or about to be acted : nor yet alwayes lasting to the end of our lives : for ofttimes by custome in sin , the conscience becomes dead , and seared , that it takes no notice of sin , nor opposes the will , and affections , but suffers them to run headlong to all manner of wickedness . quest. whether is this conflict between the flesh and spirit , in all the regenerate ? answ. it is in all the regenerate that have received spirituall illumination , and have the use of reason , and understanding , being possessed of gods sanctifying graces , not only in the habits thereof , but in their acts , and operations . quest. what are we to think of infants , and idiots ? answ. such of them as belong to gods election , he worketh in them for their justification , and sanctification after an extraordinary , secret , and wonderfull manner , applying christ to them , his righteousness , obedience , and vertue of his death , and resurrection by his holy spirit , who all-sufficiently supplies unto them the defect of all inferiour instruments , and means , and hereby purgeth them from the guilt , punishment , and corruption of their sins . now in these there cannot actually be this conflict , because they have not the acts and operations of spiritual graces , but only the seeds of them : yet even in them , through spirituall regeneration , there may be some kind of conflict between the spirit and the flesh , the seed of grace , and of corruption striving one against another . but this is meant of elect infants dying in their infancy . quest. whether is this conflict in all the regenerate in like manner , and measure ? answ. it is not , but diversly as it pleaseth the lord to glorifie himself in the manifestation of his wisdom , goodness , and omnipotency , either by giving his servants a greater measure of strength , and grace , whereby they obtain an easie victory , or a scanter proportion of it , by which notwithstanding they shall as certainly , though not so speedily overcome , shewing his greater power in their greatest weakness , cor. . . quest. is not this conflict sometimes weake in strong christians ? answ. yes , for sometimes through pride , and self-love , they are apt to forget themselves , and being swoln up in their own conceits , to rob god of his glory , by arrogating some part of the praise of their spiritual strength , and victories to themselves , whereupon the lord leaves them by spirituall desertions unto their own abilities , and le ts loose their enemies to assault them ; in which case they are utterly unable to stand in the least conflict , but are shamefully foiled , and led captive of sin , as we see in the example of noah , lot , job , david , peter , &c. and then being discouraged , they complain with job , chap. . . that god opposeth them as a mighty enemy , &c. and with david , psal. . . and . , . and with the church , isa. . . and . . and then the flesh proudly swells , & triumphs over the spirit , saying , is this the man that took god for his hope ; but though god hath withdrawn himself a little , that the spirituall man might the more earnestly seek him , yet doth he not utterly forsake his servants , and his graces in them , which though they seem extinct , yet are they but in a swoon , and therefore when the lord blows upon them again by his spirit , then they recover their former strength , and the christian champian being grieved , and ashamed for his former foile , with more then wonted valour assaults his enemies , and puts them to flight , obtaining the victory , and ever after hold them under more base subjection . quest. what is the success of this conflict between the flesh and the spirit ? answ. the success is twofold , the first whereof is the repulses , and foils which the spirit suffers through the malice , and fury of the flesh : the second is of the victory , and triumph of the spirit over it . the first is temporary , and lasts only for a time : the second is permanent and everlasting . quest. what is considerable about the first ? answ. that the spirit is often foiled in this combate , when as by the subtilty , or violence of the flesh , it s hindred in its course of godliness , & allured , or forcibly drawn to the committing of sin : of which st. paul complains , rom. . , . and this happens either through the weaknes of the spirit , or want of watchfulness , and spiritual care to get the whole armour of god close buckled to us : of which foils there follow three notable effects . . unfeigned and bitter sorrow for our slips and falls . so isai. . . . an earnest desire to rise again , to be delivered from the bondage of the flesh , and having gotten the victory , to keep it under for the time to come . so rom. . . . having obtained the victory , an use of all good means to be preserved from all such foiles for the time to come ; for which end he . keeps a narrow watch over all his wayes , especially over his heart , wherein the flesh hides his chiefest ambushments , not readily satisfying every desire of profit , and delight , but first examining them by the rule of gods word , whether they be to be embraced , or rejected . . he will be most carefull to comfort , and strengthen the spirituall part , to keep the armour of god close buckled to him , and to be well provided of weapons before the conflict . . he will shew the like care in weakning his enemy the flesh , by withdrawing from it the chiefest weapons , whereby it hath formerly prevailed . . the regenerate man after his falls will more zealously hate his sin then ever formerly , avoiding and flying from it : yea , the oftner he hath fallen into it , the more he hates it . . after his foils , and falls , he will carefully perform all holy duties which are contrary to his former sins : redeeming his lost time by his future diligence . quest. how far may the flesh prevaile against the spirit ? answ. for resolving of this doubt , we must first distinguish between the gifts of the spirit , and the persons in whom they are , the gifts may be considered both in their kind , and in their quality . first , concerning the former , the gifts and graces of the spirit are either common to the regenerate , and unregenerate , or proper and peculiar to the elect alone . the common graces are especially those morrall virtues of wisdom , justice , fortitude , temperance , patience , &c. which may not only be lost , and quite extinguished in civill men , but also in the faithfull , because they are not essentiall to a christian , but rather ornaments , then part of the spirituall man : so in david when he feigned himself mad , and in the matter of bathsheba , and in his unjust sentence against mephibosheth . thus noah lost his temperance : lot his chastity : jeremy , and jonah , their patience , &c. but as for those sanctifying graces , proper , and peculiar to them , and essentiall to a christian , being once had , they can never be lost , notwithstanding all the power and malice of the divel , and the flesh . for rom. . . the gifts , and calling of god are without repentance ▪ so also joh. . . secondly , the saving graces of the spirit may be considered in their quality ; for they are either true , or false : the true are in the regenerate alone : the false in hypocrites , and temporaries : now these may loose their illumination , faith , love , and zeale , because they are but either common graces , or in shew , & appearance only . hence matth. . . from him that hath not shall be taken away even that which he hath , with luke . . . quest. but may not true sanctifying , and saving graces in the regenerate be utterly killed , or at least for a time quenched ? answ. first , as some seeming graces in the unregenerate may be quite lost , so true grace in the faithfull may be seemingly lost , but not quite : for matth. . . to him that hath shall be given , and he shall have abundance . so joh. . . every branch in me that beareth fruit , shall be purged , &c. yet may they seemingly loose those graces which they keep in truth : as for example , they may seemingly loose their saving knowledge , when through the relicts of ignorance , they fall into some gross errors , heresies , or schismes . they may seemingly loose their faith , when being violently assaulted by temptations , it receives some grievous foils , and lies covered under incredulity , as fire under ashes , or the sun under a cloud : they may seem to loose repentance , when they are overtaken afresh by their old sins : especially when after they are cleansed , they relapse into gross sins , not only through ignorance , but wittingly against knowledge , and conscience , &c. yet these saving graces are not lost , but only hid , and covered for a time . secondly , other graces which spring from those which are fundamentall , and absolutely necessary to the being of a christian , may for a time be lost , as full assurance , peace of conscience , zeal of gods glory , the sence and feeling of his love , joy in the holy ghost , &c. which tend to the well being of a christian , may in respect of present apprehension , not only be much dulled , but quite extinguished : as we see in job , who thought god his enemy . so david complaines , psal. . . and . , , , . and . yet in these intermissions the true christian hath restless longings after the sence , and feeling of renewed graces , and shews as much fervency of affection , and intireness of love towards them by his bitter mourning for their absence , as he formerly did in his joy , and rejoycing in their presence . thirdly , saving and fundamentall graces may be lost in some degrees , at least in respect of their operations : as the strong faith may be shaken with doubtings , fervent love may be cooled , assured hope may quail , &c. as we see in the examples of job , david , peter , the galatians , and the angel of the church of ephesus , rev. . . and of sardis , rev. . . yea these graces may not only be shrewdly shaken , but cast into a dead swoune , in which they will appear , neither to others , nor to them that have them : but yet all this is to be understood of their functions , and operations , which may decay in their degrees : but as for the habits of these graces , they never decay in gods children , not so much as in their degrees , but grow continually till they come to their full stature : whence they are said to be trees of righteousness of gods own planting , psal. . . isa. . . and gods building , psal. . . and gods children who grow till they come to perfect age , ephes. . , , . and their graces are fountains of living water which flow continually , isa. . . hence the path of the just is compared to the morning light , &c. prov. . . object . but did not david loose degrees of his grace , when he committed adultery , and murther ? and peter when he denyed his master ? answ. there was a decay , yea an utter surceasing of them for the time , till they were renewed by repentance , yet not in the habits , and essence of their graces , but only in their operations : as the sun ever shines in his full brightness , though it s oft hid from our sight . yet we must not ascribe this permanency of their graces , to any property , or excellency which gods children have in themselves , as if by their own strength they could withstand all tentations , but it is to be ascribed to the power , and promises of god , to our union with christ , from whom we receive spirituall nourishment , and to the continuall gracious assistance of our good god , who supports us against all the powers of hell. object . but by this doctrine many will take occasion to become presumptuous , and secure ? ans. so is the doctrine of justification through gods free grace by faith obeyed , yea gods mercy , redemption by christ , and all the promises of the gospel : for where the apostle taught , rom. . , . and . . where sin abounds , grace abounds much more ; some were ready to say , let us then sin that grace may abound : but it s not possible that any sound christian who hath these graces should abuse what hath been said to presumption , and security : for though they cannot loose their graces , yet they may loose peace , comfort , joy , &c. which is the very life of their lives , in which state they are full of horror , and before they can purchase their former peace , they must pass through the purgatory of repentance , send out deep sighs , and bitter groans , &c. which will make them more wary ever after , even as long as they live , phil. . . quest. what is the second thing considerable in the successe of this conflict ? answ. that the spirit alwayes obtaineth an assured victory over the flesh : for though it be often weakned , yet it cannot be wholly vanquished , but still recovers strength whereby it prevails , and puts the flesh to flight , though it recieves many wounds ▪ and falls in the fight ▪ the reason is , because christ holds us by the right hand , and bids us fight without fear , isa. . , , . and . . yea he hath inseparatly united us to himself by his holy spirit , joh. . . and made us lively members of his body , and therefore being able to defend us , he will never suffer us to perish ▪ for then his own body should receive a maime . oject . but we see many christians , who both in their own judgement , and in the judgement of others are members of christ , yet quite fall away , and become members of satan ? answ. the members of christ , generally so called , are of two sorts : . such lively members as are inseparably united to him by his holy spirit , and a lively faith , which neither the divel , nor the flesh , nor any other power can pluck away from him . . such as are improperly called christs members , being dead , and fruitless , and only so in outward profession , and these may faile , and be quite severed from christ , but this doth not prove that the true members of christ may perish , for they can never be parted from christ in respect of their spirituall union , because gods spirit which is the cheif band of it , can never faile , hosa . . . jer. . . quest. by what degrees doth the spirit obtain the victory ? answ. first , in this life , in which this conquest over the flesh is but inchoate , and begun , the lusts thereof not being wholly abolished , but only in some degrees mortified : by reason whereof the conflict between these enemies , continues , not only in our first conversion , when we are but babes in christ , but even through the whole course of our lives : yet still for the most part the issue of it is the victory of the spirit , though it meets with many foils in the fight , rom. . . where it appears that whatsoever his slips , and errors may be , yet for the most part he holds on in his christian course unto the end . secondly , yet whilst we continue here , the victory is neither gotten , nor held without a conflict , wherein the spirit is often foiled : but in the end of this life we shall obtain a full , and perfect victory over the flesh , and all the lusts thereof , and then there shall be no place , or time for fighting , but for receiving the crown of victory , and the enjoying of everlasting peace , as tim. . . rev. . . quest. what arguments may encourage us to this conflict against the flesh ? answ. to the obtaining of this victory there are two things required . first , a due preparation to the fight . secondly , a wise and valorous behaviour in the fight itself . quest. what is required in the preparation to the fight . answ. first , a serious consideration of those arguments which may put courage into us , and make us resolute in assaulting this enemy . secondly , a right use of certain means which may enable us to overcome . quest. what are the reasons which may encourage us to set upon this enemie the flesh . answ. first , because its the will of our great captain , the lord of hosts , that we should encounter it , to which he often , and earnestly presses us to yield obedience by his command , that we should fight against the world , and the divell : as first , that we should depose it from its regency , rom. . . that we should not satisfie it , gal. . . that we should utterly renounce it , tit. . , . that we should put it off , ephes. . . yea mortifie it , col. . . crucifie it , or put it to a shamefull death , gal. . . there is a gracious promise to such , rom. . . secondly , let the necessity of this fight encourage us to it , seeing we have no peace with our sinfull flesh , but upon most wofull conditions , if we do not fight against it : for if we fight not against it , it will fight against , and overcome us : if we hold it not under as a slave , it will tyrannize over us , and enthrall both our souls , and bodies in a wretched bondage : and we had better , with the prodigall feed with filthy swine , then to become slaves to these sensual , and more filthy lusts . now how unworthy is this our being , and breeding , who by our creation were sons , and children of god , to yield our selves slaves to such cruel masters , who will make us imploy our bodies , and minds which were created for gods service , in the miserable bondage of sin , and satan ? but besides the hatefulness of the flesh for its cruell tyranny , it s more odious for its pollution , and filthiness : for there is no filthy sink , or stinking carrion to be compared to it . thirdly , the consideration of the manifold evills which are done unto us by the flesh , should excite us to this combate . for its more mischievous to us then the divel himself , who could never hurt us , if we were not first betrayed by this inbred enemy : yea it s worse then hell , and damnation , being the cause of them both : and without it , hell were no hell : it s the root of all sin , and wickedness , from which idolatry , blasphemy , murther , adultery , &c. grow , and spring : it s such an enemy as makes god himself our enemy , exposing us to his wrath , and would cast us headlong into eternall torments , if gods infinite mercy did not stay us in the way . it s the provoker to all wickedness , and the greatest outrages that were ever committed in the world may challenge the flesh as their chief cause and author , and shall we have any peace , or truce with such a vile , and malicious enemy ? it was it that pierced christs hand and feet , that thrust the spear into his side ; that put him into that agony in the garden , and upon the cross , &c. which moves men daily to crucifie him afresh , and to trample his precious blood under their filthy feet : and can we finde in our heart to have peace with such an enemy to our saviour ? it s also the cause of all our punishments , and miseries in this life , whether inward , or outward , and lastly of death it self , and everlasting damnation . lastly , consider that if we maintain the fight against it , we shall be sure to obtain the victory , and not only overcome the flesh , but with it the world , and the devil , and all the enemies of our salvation . quest. what are the meanes whereby we may be enabled to overcome the flesh ? answ. they are principally two . first , we must take unto us , and put upon us the whole armour of god. the battell is against the flesh , and therefore the weapons of our warfare must not be carnall seeing they will rather strengthen , and cherish , then wound , & mortifie fleshly corruptions : now this armour is described , ephes. . , &c. and herein we must be sure not to put it on by piece-meal ( for death may enter by one place unarmed ) but we must be armed cap a pe : at all points , that all being covered , none may be indangered . . we must be perswaded not to trust in our own strength , but in the power of gods might ; nor in the weapons themselves , which in themselves are too weak to bear the mighty blows of our spirituall enemies , but in the promises of god , which assure us of the victory , and in his gracious assistance , which we are daily to beg by prayer , and by which alone we shall be enabled to get the victory . secondly , we must carefully observe , and put in practice divers rules fit for this purpose . quest. what are those rules ? answ. they are of two sorts : for they either tend to the weakning , and subduing of the flesh , or to the strengthening of the spirit . quest. which are those that tend to the weakening of the flesh ? answ. they also are of two kinds ; as first , that we withdraw , and withhold from the flesh all meanes whereby it may gather strength . . that we use the contrary means whereby it may be weakened . quest. what is observable concerning the form●r ? answ. it s the care of all that are to fight against potent enemies , to deal with them as the philistines did with sampson : curiously to search wherein their chief strength lies , and then to use all means to disable , and deprive them of it , which course must also be held by us in this conflict with the flesh : for which end first , we must not nourish and strengthen this our enemy : we must not feed our flesh with sinfull pleasures , and carnall delights , nor give it ease , and contentment by glutting it with superfluities : we must not pamper it with ease , and delicacy , with unlawfull sports , or immoderate use of lawfull recreations , &c. for this would strengthen it against the spirit : neither are we to nourish the flesh , nor to leave it to its own liberty to cater for it self , remembring that its far unfit to have the liberty of a son , or friend , seeing its a base slave , and bitter enemy ; and if we give it the least liberty , it will draw us from one degree to another , till at last it bring us to all manner of licentiousness . secondly , when the flesh would take its liberty whether we will or no , we must forcibly restrain it , otherwise it will wax proud , and insolent , foile the regenerate part , and make it live in miserable bondage . hence cyril saith , si carnem nutriatis , & ipsam frequenti molitie , ac jugi deliciarum fluxu foveatis , insolescet necessario adversus spiritum , & fortior illo efficitur . it fares with the flesh , and spirit , as with two mortall enemies in the field : for he that by any means aids , and strengthens the one , doth thereby make way for the vanquishing of the other . there are ( saith one ) two committed by god to thy custody , a nobleman and a slave , on this condition , that thou shouldest feed the slave like a captive with bread and water , and entertain the nobleman with all provision befitting his dignity . object . but what passages must we stop to keepe back provision from the fl●sh ? answ. the provision which we are to with-hold from it , are all the meanes whereby it may be nourished , and enabled to resist the spirit , and seeing the flesh is resident in all the parts , and powers of our bodies , and soules , we must therefore use our best endeavour to keep from our corrupt minds all sinfull cogitations , and from our phansies all vain imaginations : we must not entertain ungodly counsels , pernicious errors , and false doctrines , but cut them off when they are approaching , and cast them out when they are entred : and on the contrary , we must furnish our minds in the regenerate part with holy thoughts , and divine meditations , with religious counsels , wholesome instructions , and pure doctrine out of gods word , col. . . so must we keep our consciences free from sin , and purge them daily from dead works , that they may serve the living god , heb. . . endeavouring to keep them pure , peaceable , and tender : we must keep , or blot out of our memories the remembrance of sinful pleasures , unless it be to repent of them , ribald speeches , profane jests , injuries received , with a purpose of revenge , with all other lessons of impiety imprinted in them either by satan , the world , or our own corruptions , and engrave in them all holy lessons which have been taught us out of the word . we must preserve our hearts from all unlawfull lusts , wicked desires , unruly passions , and ungodly affections : especially from covetousness , ambition , and carnall pleasures , and labour to have them fixed on spirituall and heavenly things , and to have them wholly taken up , and constantly possessed with sanctified affections , and holy desires ; we must keep out from our appetite intemperance , and all desires of excess , and nourish in it temperance , sobriety , modesty , and chastity . we must keep our tongues from all corrupt communication , pet. . , . our ears from ungodly discourses , our eyes from wanton objects , and lastly our bodies from sloth , and idleness , effeminate delicacy , excessive sleep , and all manner of sinfull pleasures , and on the contrary entertain watchfulness , sobriety , &c. and when being two full fed , it begins to be wanton , we must keep it under with fasting , and painfull labour . quest. what principall sins be there which most strengthen the flesh , which must especially be watched against ? answ. first , ignorance of god and his will , whereby the eyes of our understanding being hoodwinckt , or blinded , we may be easily misled into all by-paths of sin . secondly , infidelity , which nourisheth the flesh in all impiety , whilst neither believing gods promises , nor threatnings , we neither care to please him , nor fear to offend him . thirdly , security , impenitency , and hardness of heart , which mightily confirms the flesh in all wickedness , because hereby it goes on quietly in sin without all check , or remorse , and puts the evill day farre out of sight . fourthly , especially take heed of the love of the world , and setting our affections on earthly things , jam. . . joh. . . for this weakens the spiri● , and quencheth all good motions , which would cross us in the fruition of this momentary vanities of honour , riches , and pleasures , and roots out of our heart the love of god , from whence spings all true obedience : and thrusts us headlong into noisome tentations , and all manner of sins which promise to us the satisfying of our earthly desires . hence , tim. . . we must not intangle our selves in the affairs of this life , &c. if we will have heaven for our home , we must have our conversation there , whilst our commoration is in the world , phil. . . so , col. . , . we must therefore flie covetousness , tim , . , . it s the root of all evill , &c. so al●o we must avoid voluptuousness , surfeiting and drunkenness , chambering and wantonness , sloth and idleness : for the more we pamper the body , the more we pine the soul : as we see in noah , lot , david , &c. hence gregory saith , sicut carne qu●escente spiritus deficit , ita ea laborante convalescit : as the flesh enjoying rest , the spirit fainteth , so the flesh being sick , the spirit enjoyes health . quest. is it enough to restrain the flesh from things unlawfull ? answ. no , but we must also moderate it in the use of such things as are lawfull : yea there must not only be a sober , and moderate use of meats , and drinks , and carnall delights , but sometimes also a totall abstinence from them for the bette● taming of the flesh : solus in illicitis non cadit , qui se aliquando & a licitis caute resting it , saith gregory , he only falls not in things unlawfull , who sometimes warily restrains himself from those which are lawful . and st. austin tells us , qui a nullis refrenat licitis , vicinus est & illicitis : he that refrains from no lawfull delights , is in the next neighbourhood to those which are unlawfull . quest. is there not also another extreme to be avoided ? answ. yea , we must not destroy the bodie whilst we endeavour to tame the flesh : nor hurt , or kill our friend , whilst we make war against our enemie ; as when by watchings , fastings , &c. we so weaken our bodies , that thereby we make them unfit for anie good duties : hence gregory , saepe dum in illo hostem in●equimur , etiam civem quem , diligimus , trucidamus oft times whilst in these thing we pursue an ha●ed enemy , we doe unawares kill a beloved friend . quest. what other rule are wee to observe for the subdoing of the flesh ? answ. we must spoil this our enemie of its armour , and weapons wherewith it fights against us , as the philistines did the isra●lites . quest. what are these weapons ? answ. those fiery lusts , and darts of tentations wherewith the flesh encounters us , and draws us to commit sin either in thought , word , or actions , of which we are to deprive the flesh by taking away the matter whereof they are made , and all occasions , and means of them : or if we cannot doe this , we are to endeavour to wring these weapons out of our enemies hands , and to turn the point of them against himself by taking occasion from these tentations to perform some holy duty contrary thereto . as when it encounters us with wicked thoughts , take occasion thereby to fixe upon heavenlie meditations : when it provokes to corrupt speeches , take occasion to utter some wholesome speech : when it tempts to evil actions , be more forward to all religious duties , and more zealous of good works : or if we cannot wring these weapons out of the fleshes hands , we must look the better to get on the whole christian armour , especially the shield of faith , and sword of the spirit , that by the one we may bea● off these fierie darts , and by the other we may beat back our enemies : and have an eye on which side thine enemie strikes at thee : whether on the right side with tentations of prosperitie , or on the left with tentations of adversitie , whether it assaults thy head with errors , and heresies , or thy heart with unlawful lusts : thine eyes with wanton objects , or thine ears with corrupt speeches , and against all these oppose the shield of faith for thy securitie , pet. . , . quest. what other meanes must we use to secure us against this enemie ? answ. first , we must keep a narrow watch over our selves , and over our enemie , not only to prevent all occasions whereby it may circumvent us , but also we must take the best opportunities for the killing , and crucifying of all our fleshlie lusts : and this is necessarie , because in this life we cannot get a full conquest over it , but often when we have gotten the better , put it to flight , wounded and weakened , yet it is still plotting , and practising new treasons : for the atchieving whereof it hath great advantages , being an enemie in our bosome : and no sooner do out forraign enemies , the divel , and the world assault us , but this lurking traitor is presently ready to open the doors , and let them into our hearts , yea , and to joyn with them to work our overthrow : how carefull therefore should we be to shake off carnall securitie : in this world there is no place of safety . secondly , we must keep this watch as at all times , so in all things : for one postern unguarded is able to let in an armie of enemies : hence , tim , . . watch thou in all things : and this watch must be kept not only in things in their own nature evill , but even in indifferent things , that we abuse not our christian libertie to sin : yea , in those actions which are in their own nature good , that we may do them in a good manner , and for a right end : so christ exhorts in hearing , luke . . so in prayer we must watch against roving thoughts : and in giving alms against hypocrisie , matth. . . thirdly , we must keep this watch over all the parts and faculties of out bodies and souls , especially over our sences , which being the gates of our souls , let in , and keep out both friends and enemies : thus wee must watch over our eyes that they wander not after wanton , and wicked objects : as job . . and because our own providence is not sufficient to secure us , we must pray with david , psal. . . turne away mine eyes from beholding vanity . we must also watch over our ears , and take heed of what we hear : and how we hear : for evill words will corrupt good manners , cor. . . so over our tongues , our taste , our appetite , as solomon adviseth , prov. . . put a knife to thy throat , otherwise we shall be like a city whose walls are broken down , and therefore becoms an easie prey to an enemy , prov. . . fourthly , especially we must keep a strict watch over our tongues which the flesh abuseth as a notable instrument of all evill : which as a razor , or sharp sword , wounds not only our neighbours , but our own souls , and consciences : this david promiseth , psal. . . and this wee must doe the rather , . because god requires it , psal. . . keepe thy tongue from evill , &c. . because of that power and potency which is in the tongue to draw us to good , or evill , life , or death , as prov. . . and . . and . . . the naturall maliciousness in this little member should make us watch over it the more heedfully : for psal. . . it s a sharp razor , &c. rom. . . jam. . , , , . it an unruly evill , jam. . . and christian perfection consists in well ordering of the tongue , jam. . . now in this our watch we are to keep our tongues from impious words against the majesty of god , as blaspheming his name , profaning his word and ordinances , scorning his works : as also from dishonest , and unjust speeches , which tend to the prejudice of our neighbours , ephes. . . levit. . . and saint james gives a reason for it , jam. . . such speake evill of the law , and judge the law : viz by doing that which the law condemneth ▪ . we must refrain from idle speeches , and consequently from much speaking , wherein there is much vanitie , prov. . . considering that we must be accountable for every idle word , matth. . . fifthly , but above all other parts , we must guard our hearts , as solomon adviseth , prov. . . and that . because of all other parts its most crafty , and deceitfull , jer. . . . because it is the chief commander in this little world of man , ruling all other parts : it s their guid and captain that directs all their courses : it s the spring and fountain of all our thoughts , words , and actio● , luke . . mat. . , . and . . therefore it much concerns us at all times , in all places , and companies , & imploiments , whether about the service of god , or conversing with men , or alone , to keep our hearts pure , holy , sober , and righteous , least they being corrupted , mislead all our other powers , and parts , and seeing we cannot do this of our selves , we are continually to pray to the lord who hath our hearts in his hands , that he will rule and guide them , that so with themselves , all our other faculties may be brought into subjection to him : that he will cause them to love what he loves , and to hate what he hates , as psal. . . and . . and . . and . . sixthly , we must keep this watch in our spirituall armour , especially we must use the shield of faith , and the sword of the spirit to assault the flesh , and the lusts thereof , as soon as they approach towards us : sometimes repelling , and wounding them with the threatnings of the law , and sometimes thrusting them through with the sweet promises of the gospel , which encourage us to a godly life , and with the remembrance of gods love in christ , and what our dear saviour hath done , and suffered to free us from our sins : yea , we must use this sword of the spirit against each particular lust ▪ as when the flesh would withdraw us from the service of god , and engage us to the service of satan , and the world , we must resist it with that text , exod. . . wherein we are bound to worship , and serve god , and that we are redeemed for that end , deut. . . matth. . . luke . . when it moves us to neglect good works , remember , ephes. . . that we are created for this end . when it perswades to defer repentance , remember , eccles. . . psal. . , . when it would provoke us to love of the world , remember , jam. . . joh. . . pet. . . when it tempts us to pride , remember , prov. . . and . . god resisteth the proud , &c. when it tempts to covetousness , remember , tim. . , . heb. . . quest. what other rules must be observed by those that would subdue the flesh ? answ. first , we must resist it in all the occasions that it taketh , and means which it useth to prevail against us , and see that with equal care we avoid and shun them . for if we are so weak of our selves , that we are prone to fall , when no outward means provoke us thereto , how much more shall we be foiled when as their objects presents themselves , and both time , place , and company invite us to imbrace them : especially considering that by exposing our selves to these needless dangers , we tempt god to leave us to our own weakness , and to the malice of our spirituall enemies , that so by our falls , we may learn to be more wary for the time to come . hence paul , ephes. . . having forbidden fornication , &c. forbids the naming of them , together with filthy , and foolish talking , and scurrilous jesting , which are means to provoke to those sins , as we see in david , achan , ahab , &c. hence , prov. . . a companion of fools shall be destroyed , and psal. . . away from me ( saith david ) ye wicked , i will keepe the commandements of my god : hence also , ephes. . . . we must withstand the first beginnings of sin , and labour to quench our fiery lusts when they are first kindled in us , thes. . . abstain from all appearance of evill : and st. jude advised , that we should be so far from entertaining sin , that we should hate the garment spotted by the flesh , jud. . . thirdly . if we would get the victory over our sinfull lusts , we must prevent them withall speed , take them unprovided , and set upon them before they be aware : for the longer we defer the fight , the more difficult , and doubtfull we make the victory . if we single them out one by one as they appear to us , we shall easily overcome them , but if we give them time to muster their forces , and to come in troops against us , we shall not be able to withstand their power : we should therefore ( as pharaoh ) drown them in the tears of true repentance as soon as they are born : we must destroy sin in its first conception , and not suffer it to receive birth , and breath in our words , and actions , least it grow to our destruction , jam. . . sin when it is finished brings forth death . hence st. austin , caput serpentis obs●rva : quod est caput serpentis ? prima peccati suggestio . observe well the serpents head , that thou mayest give give it a mortall wound : and what is this serpents head , but the first suggestion of sin : and st. cyprian saith , diaboli primis titillationibus obviandum est , nec col●ber soveri debit donec in serpentem formetur . withstand the divels first allurin● motions , neither let us cherish the snake till it grow to a serpent . sin is an unlimited evill which admits of no bounds , if we let it have full liberty to enlarge it self , like elias his cloud , &c. and if we do not this , we are not so wise for our souls , as we are about earthly things : if fire be cast into our bosoms , we will presently cast it out : and quench it when it first takes hold of our houses : we mend our garments when the rent is small : we presently stop the gap when the water hath made a breach in the bank , &c. why then should we not deal so with sin , which is a greater evil , and more dangerous , vel exigua scintilla flammam ingentem accendit , & hominem saepenumero viperae semen perdidit : saith nazianzen , the least spark in time grows to a great flame , and oft times the seed of the viper hath destroyed a man : let us therefore shun the least fault , seeing , though it be small , it will quickly be great if we let it go on . a small error in the beginning of the way , may become great in the end of the journey . sin is a gangrene which if let alone will devoure all : and therefore here , if ever the physitians rule is good , cito , longe , tarde : flie from it speedily : go far enough , and it will be too soon if ever we return to it again . to give way to the first motions of sin is very dangerous , as appears by the examples of cain , solomon , jonas , sampson , herod , judas , &c. fourthly , we must not think any sin so small , as willingly to commit it , and to continue in it without repentance : but contrarywise we should the rather flie from the least sin , because naturally we are apt to slight and neglect such . non est minimum in vi●a hominum negligere minima , saith eusebius : it s not the least thing in a mans life to neglect such things as seem to be least , and i know not of what faults we may be secure , seeing we must be judged for sins of ignorance , and give an account of our idle words and thoughts . for which end let us consider . . that even by the least sins gods law is transgressed , his justice violated , and his wrath provoked . hence st. hierom saith : nec consideres quod parva peccata , sed quod magnus ●it deus , c●i displicent . do not consider the smallness of thy sins , but the greatness of thy god who is displeased with them : and st. austin adds , nullum enim peccatum adeo parvum , quod non crescat neglectum . non enim considerandum quid fecerit , sed quem offenderit , there is no sin so little which being neglected doth not increase , and we must not consider what we have done , but how great he is whom we have offended . . consider that the eternall son of god suffered the bitter death on the cross , as well for the least , as for the greatest sins , and is any sins small which could not be purged by a less price ? . consider what great evills come of the least sins : for first our smallest sins defile our persons , and makes us abominable in gods sight , especially when we willingly entertain , or live in them . it ill becomes the temples of the holy ghost to have such sluttish corners : it ill beseems us who are espoused to christ , to come into his presence with such blemishes , and loathsome defilements . . the least sins do wound , and being often committed , do ●ear the conscience : as much use makes the hand brawny , and little drops , do hollow the hardest stones : and small blows cut down the strongest oakes , they also harden the forehead , and make the face impudent . . if we would know how much even those sins which they would count small , doe provoke the lords wrath , we may see by those severe judgments which he hath executed on offenders in this kind , as on nadab , and abihu , lev. . , . on vzzah , . sam. . . on achan , josh. . on the man that gathered sticks on the sabbath , numb . . . on ananias , and saphira , acts . but above all , most dreadfull was gods judgment on our first parents for eating of the forbidden fruit , whence st. austin saith , haec peccata etsi parva sint per misericordiam , fiunt magna peccatoribus negligentia . although our sins , when they are repented of , become small , yet they are made great unto sinners through their negligence , and impenitency . so matth. . . and . . . that we may not give way to the least sins , let us consider , that if we willingly entertain them , they will prove no less dangerous then the greatest , because they are the continuall errors of our lives , which are more frequently committed then hainous offences , and therefore what they want in weight , they ●ave in number : the tallest ship may be sunk by the smallest sands : hence st. austin saith , ne contemne peccata parva : etsi parvi facias dum ea ponderas , time saltem quando annumeras . despise not small sins , for though thou doest but lightly esteem them whilst thou dost weigh them , yet at least fear when thou beginnest to number them . great rivers are filled with small drops : gather the least things together , and they will make a great heap , &c. great sins indeed more wast the conscience , and are like to savage beasts , devours us at one bit , or jonas's whale that swallowed him up at once : but small sins also are like those little vermin , that with their multitude plagued pharaoh and his people . but what need i speak of multitudes of sins , when the least unrepented of is sufficient to damn us . . if we be carefull to flie from the least sins , it will be a notable means to preserve us from falling into greater : he that gives no place to the first motions of covetousness , is safe from usury , bribery , extortion , theft , &c. he that keeps his tongue from speaking irreverently of god , is safe from cursing , and blasphemy : he that makes conscience of vain swearing , is safe from perjury , &c. therefore st. hierom saith , satis prodesse ad cautionem discimus etiam minima pro maximis cavere . it s a good caution in avoiding sin , to take heed of the least , as though they were the greatest , whereas if we ordinarily swallow smaller sins , it widens our throats to let down greater . . consider that sin is that deadly poison which satan the great red dragon casts out of his mouth , and who would drink that which he hath disgorged ? who would be allured to swallow these poisons which are so mortall to the soul , because they delight our carnall appetite ? sin is satans livery , which who so willingly wea●s , acknowledges the divels soveraignty , and his own servitude , joh. . , . . consider that those enemies are most dangerous , which are most despised : for hereby we are brought to neglect our watch , to lay aside our armour , and weapons , and to fall i● to the deadly slumber of carnall security , and what enemy is so weak , that cannot cut the throat of the strongest when he is a sleep , and disarmed ? nullum peccatum tam parvum est , quod contemptu non fiat magnum , saith st. augustine , there is no sin so small , which contempt will not make ●reat . . consider that if we do not hate all sin , small as well as great , we hate not any with a christian hatred : for they that hate sin truly , and spiritually , doe it upon these grounds . . because it hath the divels stamp , and superscription on it , who is cods , and our greatest enemy , and this his image is upon the smallest , as well as the greatest sins . . such hate sin because they love , and fear god , and would not do any thing which might displease him ; and they hate it because it s so odious to god , so opposite to his law , and contrary to his nature , upon which grounds they hate every sin , small and great : and though they doe not equally hate all , yet they are not in love with any . fifthly , the next rule for the subduing of the flesh is , that we must neglect no sin as though we were in no danger of falling into it . for we have the seed of all sin in us , and need nothing to the committing of it , but that god should leave us to our selves , and satans tentations : hence we are commanded to work out our salvation with fear and trembling , phil. . . and when we think we stand , to take heed of falling , cor. . . sixthly , the last rule is , that we set no stint to our mortification , but that we endeavour from one degree to aspire to another , till we come to perfection : we must not deale with these spirituall enemies as joash with the aramites , king. . . contenting our selves with two or three victories over them : much less as the israelites with those cursed nations , suffering them quietly to dwell with us , on condition that they will contribute something to our pleasure , profit , &c. but we must war with them till we have utterly rooted them out : or at least to deal with them , as joshuah with the gibeonites , to make them our slaves . let us not deal with them as saul and ahab with agag , and benhadad , get the victory , and so suffer them to live , least through gods judgment they kill us because we killed not them : neither with saul , let us destroy the meanest of our lusts , and keep the fattest alive which bring most pleasure , or profit to us : let us not be like herod , that refrained from many sins , but would not part with his herodias : but our mortification must be without stint , or restraint , extending to all lusts in respect of the object , and in respect of the time , continually even to the end of our liues : and thus continuing faithfull to the death , we shall receive the crown of life , rev. . . and lastly in respect of the degrees , we must not content our selves that we have mortified our lusts in some measure , but we must strive after perfection , not suffering sin to live in any of our members , but must cleanse our selves from all filthiness of flesh & spirit , &c. co. . . labouring to be perfect as our heavenly father is perfect , mat. . . for which end we must pray god to sanctifie us throughout , thes. . . and christ our saviour to sanctifie and cleanse us by th● washing of water by the word , &c. ephes. . . and to our prayers , we must add our endeavours to encrease in the measure of mortification , getting daily new victories over all our sinfull lusts . true grace is growing grace , &c. quest. what means may we use to strengthen the spirit to the obtaining of the victory ? answ. first ▪ we must avoid the means whereby it s weakned . for in this spirituall warfare both these concur in the same actions : for the famishing of the flesh , is the nourishing of the spirit , and the weakning of the one , is the strengthening of the other . quantum carni detrahes , tantum facies animum spirituals bona habitudine relucere , saith basil. look how much thou detractest from the flesh , so much thou makest thy spirituall part to prosper and flourish in good health , and liking . now the chief means whereby the spirit is weakned , are our sins , whereby we grieve the good spirit of god , and make him weary of lodging in our hearts but above others , such sins weakens the spirit as are committed against knowledge , and conscience , wilfully , and presumptuously : with which kind of obstinate rebellion the spirit is tired , that he will no longet contend with us , but leave us to our lusts , and a reprobate mind to go on to our perdition , gen. . . so it was with the old world . of this god complains , amos . . that he was pressed under their sins as a cart under the sheaves : for this god gave the gentiles up to vile affections , &c. rom. . . we must not therefore quench the spirit , thes. . . nor grieve him , ephes. . . quest. but what are those speciall sins which most wound and w●aken the spirit ? answ. first , ignorance , and blindness of mind , which pulls out of the hand of the spirit his chiefest weapon , the sword of gods word whereby it defends it self , and offends its enemies : it also dazels the understanding that it cannot discern the slights , and subtilties of our spirituall enemies , nor on which side they strike us , nor how to ward off their blows . secondly , infidelity , which disables the spirit whilst it deprives it of the chief comforts , and encouragements whereby it s strengthened against the assaults of the flesh , viz. gods sweet promises of grace in this life , and of glory in the next , to all those who walk in the spirit , and mortifie the flesh . yea it weakens the spirituall bond of our union with christ , which is our faith , by which alone he is applyed , and so hinders the influences of his graces , by which we are strengthened against the flesh , and enabled to withstand the assaults of all our spiritual enemies . thirdly , impenitency , which is most pernicious to the health , and vigour of the spirit : for besides , that it hinders all the operations of faith , the application of christ , and all the promises made in him , our communion with god , hiding his loving countenance from us , in the appehensions whereof consists the life of our lives , it also depriveth us of peace of conscience , and joy in the holy ghost , by which our spiritual man is strengthened , & after we have received wounds by the flesh in the spirituall f●ight , it hinders their cure , and causeth them to rankle , and daily to grow more incurable . fourthly , carnal security , and hardness of heart greatly weakens the spirit , whereby we bless our selves when our state is dangerous , and have no sence , and feeling , either of gods mercy , and love , or of his displeasure , by the one whereof the spirit is strengthened in gods service , and by the other we are preserved from sinning against him . carnall security weakens the spirit , as it makes us put the evill day far from us , and utterly to neglect our spiritual enemies , as though there were no danger ; it makes us lay aside our watch , and so to lie open to the assaults of our adversaries , and to neglect the means of our safety . fifthly , the love of the world , which like birdlime , so besmears the wings of of our soul , that thereby it is fastened to the earth , and worldly vanities : more especially the love of honours , and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory . the love of riches hinders him from seeking after those incomparable treasures which are reserved for us in heaven ; it choaks the seed of the word that it cannot take root , and bear fruit : it frustrates all the good motions of the spirit , that they cannot take effect : it exposes us to many tentations , and sna●es which drown men in destruction , tim . , . and so the love of earthly pleasures hinder the pursute of those eternal pleasures , and fulness of joy which is as gods right hand for ever more . for when the flesh is pamperd with these carnall delights , the spirit is pined : when it s made fat with gluttony , the spirit grows lean , fulness of wine , and the spirit will not stand together , as we see , ephes. . . secondly , we must not provide for the spirit poison instead of wholesome food , nor carnall weapons instead of spirituall : as , instead of the pure word of god , and heavenly manna , the sincere milk of the gospel , and sacraments , we must not feed our souls with humane inventions , and traditions , will-worship , and superstitious devotions , not warranted by scripture ; of which , the more liberally that we feed , the more lean we wax in our spiritual strength , and stature , yea , the more feeble we grow in all spirituall graces . . we must not provide for this spirituall warfare , carnall weapons . for cor. . . the weapons of our warfare are not carnal , &c. as for example , we must not fight against the flesh with fleshly anger , and carnal revenge . for jam. . . the wrath of man works not the righteousness of god : we must not seek to subdue the flesh with popish fasting , called the doctrine of divels , tim. . , . but with our fasting when we have just occasion , we must joyn prayer , the one being the end , the other the means enabling us thereunto . thirdly , we must not remit any thing of our zeal in holy duties , and give way to coldness , and formality therein . for we may the more easily preserve the strength of the spirit , whilst its in the best plight , then recover it when it s diminished again , the more resolutely we stand in the strength of grace received , the more willing the lord is to assist us in fighting his battels : the more carefull we are to encrease his spirituall talents , the more willing he is to redouble them , . lastly , we must avoid fleshly sloth , and negligence : and must use gods gifts , and graces in the exercise of christian duties to the glory of him that gave them . our knowledge must be exercised in the practice of what we know : our faith in good works : our love to god , and our neighbours in performing all holy duties we owe them . for if we could abound in all graces , yet if we did not use them for our own defence , and the discomforting our enemies , we should be never the neerer in obtaining the victory . quest. how may wee cheare up , and comfort the spirit to this conflict ? answ. first , we must earnestly desire to have the spirit more strengthened , and the gifts , and graces of it more enlarged , and multiplied in us . god hath promised that if we want the spirit , and ask it of him , he will give it us , luke . . so if we have it , and desire , and beg an increase of the gifts of it , he will satisfie our desires , and carry it on to perfection , psal. . . phil. . . for therefore doth the lord give us these longings that we may satisfie them , we must not therefore rest content with any measure of grace received , but go on from grace to grace , till we come to perfection : and this is an infallible sign of the regenerate , who are therefore said to be trees of righteousness of gods own planting , psal. . . which are most fruitfull in their old age : they are like the morning light , which shines more , and more to the perfect day , prov. . . they are gods bildings , which is still setting up till it be fully finished , ephes. . . they are gods children who grow from strength to strength , till they come to a perfect stature : therefore we must desire to grow in grace , ephes. . , . joh. . . pet. . . secondly , we must use all good means for the strengthening of the spirit ; for which end , . we must be diligent in hearing , reading , and meditating on the word of god , which is the ministry of grace , and salvation ; not only the seed whereby we are begotten again , but the food also whereby we are nourished till we come to a full age in christ , pet. . . and because a time of scarcity may come , we must ( with joseph ) lay up aforehand that we may have provision in such times as those . for if food be withdrawn from the spirit , it will languish , and not be able to stand against the assaults of the flesh in the day of battell . . to the ministery of the word , we must joyn the frequent use of the lords supper , which is a spirituall feast , purposely ordained by our saviour christ , for the strengthening our communion with him by the spirit , and for the replenishing of us with all those sanctifying graces , whereby we may be enabled to resist the flesh . . we must use the help of holy conference , instructing , exhorting , admonishing , counselling , and comforting one another , that we may be further edified in our holy faith , jude . thirdly , if we will strengthen the spirit , we must nourish the good motions thereof , neither utterly quenching them , nor delaying to put them in practice , but presently obeying them , taking the first , and best opportunity of performing those duties which it requires : as when a fit opportunitie being offered , it moves us to prayer , either to beg the graces which we want , or to give thanks for benefits received , we are not to neglect this motion utterly , nor to cool it by delayes , but presently to put it in execution . so in other duties either of piety to god , or of mercy , and charity to men , we must not put them off to another time , but presently set upon them , making hay while the sun shines , &c. which will much chear , and comfort the spirit , being thus readily obeyed . fourthly , we must be careful of maintaining our peace with god , and our assurance of his love , and favour which is best done by preserving peace in our own consciences , keeping them clear from known , and voluntary sins , whereby our father may be angered , and we exposed to his judgments . for if god be offended , his spirit cannot , be well pleased with us , neither will he renew our strength , nor send us fresh supplies of grace , to strengthen us against our spirituall enemies : neither can our regenerate spirit with courage fight against the divell , the world , and the fesh , when it wants the light of gods countenance , and its peace is interrupted with him . yea , we must endeavour to have , not only gods graces habitually , but to feel their severall actions , and operations working our hearts to all good duties . and these feelings of faith , and comforts of the spirit are best obtained , and kept , when as we preserve our communion , and familiar acquaintance with god in the constant and conscionable use of his holy ordinances , of hearing , prayer , receiving the sacraments , and frequenting the publick assemblies , where god is present by his spirit , as psal. . , . and . . &c. when we labour daily in the mortification of our sins , which separate between god and us , and exercise our selves in all holy duties of his service , thereby glorifying his name , and edifying our neighbours by our good example . fifthly , we must carefully preserve our bodies , and souls , which are his temple , in purity from all pollution of sin : for as a good aire , and sweet habitation doth much refresh , and strengthen our natural , and vitall spirits , and preserves our bodies in health : so no less doth it chear up the spirit of god within us , if we provide him a cleanly lodging , free from sinfull impurity , sweetned with the incense of our prayers , and adorned with the flowers , and fruits of our good works , and holy obedience . sixthly , if we would strengthen the spirit , and increase in us the gifts and graces thereof , we must keep them in continual exercise , and cause these habits to shew themselves in their functions , and operations : for as breathing and moving are necessary for preserving the life of our bodies : so fruitfull working , and holy walking in all christian duties is for preserving , and cherishing the life of the spirit , gal. . . if we live in the spirit , let us walk in the spirit , let the fire of the spirit have fit vent to send out its flames in holy , and righteous actions , it will live and blaze , but if we stop its vent , it will presently die . let faith exercise it self in apprehending the promises , in waiting for performances , fighting against doubting , and in bea●ing the fruits of good works , it will from a grain of mustard-seed , grow to be a great tree , from smoaking flax , to a burning flame , and from a feeble assent to a full perswasion . let love be exercised in doing , and suffering for gods sake , in performing all holy services , and christian duties to god and our neighbours , it will grow from a spark to a great fire . let the shoulders of patience be inured to bear the cross of christ , and suffer afflictions : to put up wrongs , and overcome evill with good , though they be weak at first , they will become hardy , and strong . exercise encreaseth graces , but ease and sloth weakens them , we should therefore resolve with david , psal. . , , . seventhly , the last and principall means to cherish the spirit , is earnest and effectuall prayer to god that he will strengthen our weakness , and quicken our dulness , and support our faintness , by a constant renewing of his spirit in us , and sending a continuall supply of his saving graces , to reenforce , and refresh our decayed bands , that by these auxiliaries , they may be enabled to stand in the day of battell , and to get the victory over all our spirituall enemies . it s god that teaches our hands to war , and our fingers to fight , psal. . . and that gives us at the last a full , and final victory , and then adds the crown of victory , even everlasting glory . mr. downhams christian warfare . quest. but the flesh and spirit being but qualities , how can they be said to fight together ? answ. because the flesh and spirit are mixed together in the whole regenerate man , and in all the powers of his soul : as light and darkness are mixed in the air in the dawning of the day : and as heat and cold are mixed together in lukewarm water : we cannot say that one part of the water is hot , and another cold , but heat and cold are mixed in every part : so the man regenerate , is not in one part flesh , and another spirit , but the whole mind is partly flesh , and partly spirit , and so are the will and affections , &c. now upon this mixture it is that the powers of the soul are carried , and disposed divers ways , and hereupon follows the combate . quest. how doth the lust of the flesh shew it self ? answ. first , it defiles , and suppresses the good motions of the spirit : hence paul saith , rom. . , . when i would doe good , evill is present : and the law of the flesh rebels against the law of the mind , hereupon the flesh is fitly compared to the disease called ephialtes , or the mare , in which men in their slumber , think they feel a thing as heavy as lead to lie upon their breasts , which they can no way remove . secondly , it brings forth , and fills the mind with wicked cogitations , and rebellious inclinations : hence concupiscence is said to tempt , to entice , and to draw away the mind of man , jam. . . quest. what are the contary actions of the spirit ? answ. first , to curb , and restrain the flesh : hence st. john saith , the regenerate man cannot sin , joh. . , secondly , to beget good motions , inclinations , and thoughts agreeable to the will of god , as in david , psal. . . my reins instruct me in the night season : and isa. . . thine ears shall hear a voice behind thee , &c. and thus by the concurrence of these contrary actions in the same man is the combate made . quest. why is there such a contrariety between the flesh and spirit ? answ. because the spirit is the gift of righteousness , and the flesh stands in a double opposition to it . . in the want of righteousness . . in a proness to all unrighteousness . object . but naturall men also have a combat in them . for they can say , video meliora , proboque , deteriora sequor . i see and approve of what is good , but doe that which is naught ? answ. this combat is between the naturall conscience , and rebellious affections , and its incident to all men that have in them any conscience , or light of reason . quest. have all believers this combat in them ? answ. no : for . only such as be of years have it : for infants , though they have the seed of grace in them , yet do they want the act , or exercise of it , and therefore they feel not this combat , because it stands in action . secondly , this combate is in the godly in the time of this life only . for in death the flesh is abolished , and consequently this combate ceaseth . quest. what are the effects of this combate in the godly ? answ. it hinders them that they cannot do the things that they would , gal. . . and that three wayes . . it makes them that they cannot live in the practice of any one sin , joh. . . . if at any time they fall , it staies and keeps them that they sin not with full consent of will , but they can say , the evil which i hate , that doe i , rom. . . . though in the ordinary course of their lives they do that which is good , yet by reason of this conflict they fail in the doing of it , rom. . . hence it follows that all the works of regenerate men are mixed with sin , and in the rigor of justice deserve damnation . object . sin is the transgression of the law : but good works are no transgression of the law , and therefore they are no sins ? answ. i answer to the minor : the transgression of the law is two-fold . one which is directly against the law , both for matter and manner : . when that is done which the law requires , but not in that manner it should be done : and thus good works become sinfull . object . good works are from the spirit of god : but nothing proceeding from the spirit of god is sin ? answ. things proceeding from the spirit of god alone , or from the spirit immediately , are no sins : but good works proceed not only from the spirit , but also from the mind , and will of man , as instruments of the spirit : and when an effect proceeds from sundry causes that are subordinate , it takes unto it the nature of the second cause : hereupon our works are partly spirituall , and partly carnall , as the mind and will of the doer is . object . but good works please god , and what pleases god is no sin ? answ. they please god , because the doer of them is in christ. again , they please not god before , or withour pardon . for they are accepted , because god approves his own work in us , and pardons the defect thereof . object . no sins are to be done , therefore if good works be sin , they are not to be done ? answ. they are not simply sins but only by accident . for as god commands them , they are good , and as godly men doe them they are good in part . now the reason holds only thus , that which is sin , so far forth as it is a sin , or if it be simply a sin , is not to be done . mr. perkins , vol. . p. . chap. xliii . questions , and cases about conscience good and bad. quest. what is conscience ? answ. it is a faculty of the soule , taking knowledge , and bearing witness of a mans thoughts , words , and works , excusing them when they be good , and accusing them when they be evill , rom. . . if the conscience be not deceived , but bears a true witness , then it s no erroneous conscience ; yet it may be an evill conscience if it be not sanctified as well as inlightned . or , conscience is a particular knowledge which we have within us of our own deeds , good , or evill , arising out of the generall knowledge of the mind , which shews us what is good , or evill , and conscience tells us when we have done the one or the other . conscience is a word of great latitude , and infinite dispute . it s taken sometimes properly , sometimes generally . it s both a faculty , and a distinct faculty of the soul : the schools reject that , others this : but besides reason , the word bends most that way , tim. . . it s distinguished from the evill , tit. . . from the mind . and if we mark it , conscience is so far from being one of both , or both in one , as that there is between them : . a jealousie , then an open faction : the other powers of the soul taking conscience to be but a spie , do what they can , first to hide themselves from it , next to deceive it , afterwards to oppose it , and lastly , to depose it . conscience on the other side , labours to hold its own , and ( till it be blinded or bribed ) proceeds in its office in spight of all opposition : it cites all the powers of nature , sits upon them , examineth , witnesseth , judges , executes , hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-conferences , or reasonings spoken of , rom. . . thence those apologies , and exceptions amongst themselves when conscience sits . quest. what is the common subject of conscience ? answ. the reasonable soul : indeed there is some shadow of it in a beast , a● th●e ●s of reason : but it is but a shadow : the proper sea● of it , is the highest part of the soul : it s usually referred to the practicall understanding , because it s busied about actions , and drives all its works to issue by discourse : but as that ground is too weak ( for neither is every discourse conscience , nor every act of conscience a discourse ) so is that room too straight : conscience is therefore rather to be placed somewhat higher , under god , but over all in man , distinct from other faculties , ye● still sheathed in the body . quest. what is its end , or office ? answ. it is set in man to make known to man , in what terms he stands with god , thence its name , and therefore is fitly tearmed , the souls glass , and the understandings light . conscience therefore is a prime faculty of the reasonable soul , there set to give notice of its spirituall estate in what terms it stands with god. the soul is ranked into three parts , and those into as many courts , and offices . the sensitive part hath its court of common pleas : the intellectual , of the kings bench : the spirituall , a chancery : in this court all causes are handled , but still with speciall reference to god : here sits conscience as lord chancellour , the synteresis as master of the rolls : to this court all the powers of man owe , and pay service till the judge be either willingly feed , or unwillingly resisted . and this of conscience strictly taken . . it s taken sometimes more generally : sometimes for the whole court , and proceeding of conscience , by the fathers : sometimes for the whole soule of man , either stooping to conscience , or reflecting upon it self ; so the hebrews ever take it : you never find that tearm ( conscience ) with them , but heart , spirit . so st. john ( who abounds with hebraisms ) if our heart condemn , or condemn us not , joh. . , &c. dr. harris , st. pauls exercise . quest. what is the scripture word for conscience ? ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a compound word : . of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to see , mat. . . and to know , joh. . . . of a preposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies with : so as conscience implyeth , knowledge with : viz. with some other thing . conscience then implies a double knowledge : one of the mind , which is a bare understanding of a thing : another of the heart : so as the heart witnessing a thing together with the mind , is conscience , cor. . . — save the spirit , ( i. e. the conscience ) of a man which is in him . or the double knowledge that is comprised under conscience , may be of god , or a mans self . god knoweth all things , even the most secret thoughts , psal. . . and every man knoweth the most secret things of himself , cor. . . the testimony therefore of a mans heart , with his mind , or rather with god , is conscience . hence it s said to bear witness , rom. . . and paul rejoyced in the testimony of his conscience , cor. . . quest. where is the seat of conscience ; answ. within a man : for it s applyed to the heart , heb. . . yea , it s stiled the heart , prov. . . sam. . . and the spirit , cor. . . quest. why is it seated in a man ? answ. that it may the better perform the function which belongs to it : it being within , may see all within , and without . as a man within a house full of windows , kin. . . but conscience cannot be discerned by others without , as is implyed , jer. . . cor. . . quest. what is the office of conscience ? answ. to witness , rom. . . for this end it hath ability to know the things of a man. the witness of conscience is the surest witness that can be . it s a faithfull witnesse that will not lie , prov. . . a man by his tongue may belye himself , but conscience cannot doe so . quest. how manifold is the witnes● of conscience ? answ. twofold : either to accuse , or to excuse , rom. . . to accuse for evill , to excuse by freeing from evill unjustly laid to ones charge : the jews conscience accused , joh. . . st. pauls's excused , act. . . hence follows trouble , or peace to a mans soul , as matth. . . rom. . . quest. what is a good conscience ? answ. that conscience is said to be good , when it obeyeth such light , and direction , as it doth think , and take to be true and sound light , and direction , act. . . quest. how many things concurre to make up a good conscience ? answ. first , the matter whereupon it worketh , which is a conformity in the whole man to the whole will of god : gods will made known to man , is mans rule , whereunto all his thoughts , words and actions ought to be conformed . secondly , the proper act of it , where this matter is to be found , the conscience will beare witness , and give a true testimonie thereunto . thirdly , the consequence following thereupon , which is peace , and quietness to the soul. such a good conscience was perfect in mans innocency : but by his fall it was clean lost , and became an evill conscience . for gen. . . quest. how doth an evill conscience faile in the proper works thereof ? answ. sometimes in defect : sometimes in an excess . . in the defect when it suffers a man to run into all evill , and doth neither check , nor trouble him for the same . called a seared conscience , tim. . . . in the excess , when it doth so out of measure trouble him , as it takes away all hope of pardon , and hinders sound and true repentance : yea , and makes his life a burden to himself : so judas's , matth. . , , . hence , isai. . , . quest. what must concurre to the renovation of conscience , and making it good ? answ. first , faith in lord jesus christ , whereby the conscience is purged , and purified from the naturall defilement which it had , heb. . . hence we are exhorted , heb. . . to draw near with a pure heart , &c. secondly , a sanctified work of the spirit , whereby the heart is alienated from sin , and made watchfull against it : and withall it is put on to conform it self to the holy will of god : whch conformity being true , and entire , without hypocrisie , moveth the conscience to bear witness thereunto , rom. . . cor. . . this is stiled a pure conscience , tim. . . tim. . . and a conscience void of offence , act. . . quest. what then since mans fall is counted a good conscience ? answ. first , that which giveth a true testimony of a mans faith in christ , for the pardon of his sins , and reconciliation with god , heb. . . secondly , which bears witness to his conformity in the whole man to the holy will of god in all manner of duties to god and man , act. . . particularly , and specially in those duties which belong to his particular calling , whereof he is to give an especiall account , matt. . . thirdly , that which worketh peace , and quiet in the soul , rom. . . cor. . . dr. gouge on heb. quest. what other definitions may be given of conscience ? answ. conscience is the judgment of a man concerning himself , and his own wayes , in reference , and subordination to the judgement of god : dr. ames . or it s the souls recoiling on its self . ward , dike . or it s the souls acting , and reflecting on it self , and on all a mans own actions . quest. how many sorts of good consciences are there ? answ. a good troubled conscience : bona turbata . secondly , a good quiet conscience : bona pacata . quest. vvhat goodnesse must concurre to a right good conscience ? answ. first , a goodness of sincerity . secondly , a goodness of security : it must be honeste bona , & pacate bona . quest. what then is a truly good conscience ? answ. a good conscience is that which is rightly purified , and rightly pacified by the word , blood , and spirit of christ , regularly performing all the offices unto which it is designed . quest. what must it be purified from ? answ. first , ignorance : a conscience void of knowledge , is void of goodness : the blindy conscience is alwayes an ill conscience , tit. . . secondly , from error , the erroneous conscience is ever a desperate , and dangerous conscience . look what swine are to a garden : a wilde boare to a vine-yard : young foxes to grapes , &c. such is an erroneous conscience to churches , doctrines , truths , graces , and duties : it overturns all : it engaged herod under an opinion of piety , to destroy john to save his wicked oath , mat. . . others make void gods commands to make good their own vows , jer. . . it made paul to persecute the church , act. . . others to compass sea , and land to make proselites , matth. . . thirdly , from naturall deadness , or hardness , heb. . . a dead conscience is not for a living god. quest. how must conscience be purified ? answ. first , the word of christ is the great heart-searcher , and conscience-purifier , heb. . . joh. . . & . . this removes ignorance , psal. . , . it rectifies error , being a voice behind us , isa. ● . . ends all controversies , isa. . . resolves all doubts , luke . . removes deadness and hardness , jer. . . it s an hammer to soften : it s immortall seed , &c. pet. . . hence psal. . , , . secondly , the bloud of christ further purifies it , heb. . . and . . joh. . . thirdly , the spirit of christ , together with the word , and blood of christ purifies it , joh. . . heb. . . the spirit heals those diseases before mentioned . . ignorance , being the spirit of illumination , ephes. . . . errour , being the spirit of truth , joh. . . . deadness , being the spirit of life , rom. . . its refiners fire , &c. mal. . . hence , isa. . . quest. what must conscience be pacified from ? answ. first , it must be at peace from the dominion of sin : there is a peace when sin , and satan are strongly armed , and keep the house , luke . ● . but this is the peace of a sleepy , not of an awakened conscience : woe to them , luke . . amos. . , . conscientia pacate optima , may be , vitiose pessima . in tali pace amaritudo mea amarissima : ber. there is no peace to the wicked , isa. . ult . pet. . . secondly , from the rage of satan , this is the happy peace promised to believers , matth. . . the summe of that promise , rom. . . the god of peace shall bruise satan under your feet shortly . thirdly , from the displeasure of god , when we can say , rom. . . being justified by faith , we have peace with god : this is the best part of our peace : such as the world cannot give , john . . so , phil. . . this guards the soule from all fears , and assaults of the law , sin , guilt , death , hell , and satan . quest. what must conscience be pacified by ? answ. first , by the word of christ its pacified , and restored to peace : hence the gospel is called , the word of peace , &c. acts . . rom. . . cor. . . isa. . . and . . secondly , by the blood of christ. this is the procuring cause of all our peace , col. . . rom. . , &c. this blood gives the soule all boldnesse to enter into the holiest , &c. heb. . . and gives us assurance before god. thirdly , by the spirit of christ , which is the procreating cause of peace in us : hence as christ is called an advocate , joh. . . so is the holy ghost , joh. . . only here is the difference : christ is our advocate to god , prevailing with him to grant us peace : the holy ●host is gods advocate to us , to prevaile with us , to entertain peace . he applies the word , and promises which proclaim our peace : he applies the blood of christ which procures our peace : he hath the last hand in consummating our peace ; whence it s called , joy in holy ghost , rom. . . so gal. . . quest. vvhat are the offices of conscience ? answ. first , propheticall , or ministeriall , i. e. to doe the office of a minister , watchman , or seer , to give warning from god , from whom it hath its commission to warn , and inform , direct , reprove , admonish , and charge . it s the mouth of the lord , the candle of the lord , prov. . . secondly , regall , or magistraticall . it hath a commanding , and legislative power , rom. . . they were a law to themselves , therefore what conscience commands , or forbids is more to a godly man , then what kings command , or forbid . hence , dan. . . but though it hath a kingly power , yet it hath not an arbitrary power : it self is subject to god. thirdly , testimonial , or to bear witness , rom. . , . cor. . . this is a testimony which gods spirit doth attest to , and consent with , rom. . . and . . this is above a thousand witnesses for , or against thee , joh. . , , . conscientia mille testes . turpe quid acturus , te sine teste time . fourthly , juridicall , and judg-like : it passeth sentence on thee , and reads thy doom : hence we are said to be convicted of our own consciences , joh. . . self-condemned , tit. . . rom. . . joh. . , . consciences sentence is the forerunner of the last judgement , job . , . isa. . . sam. . . fifthly , registeriall : for it s the great register , and recorder of the world. it s to every man his private notary , keeping records of all his acts , and deeds . it hath the pen of a ready writer , and taketh from thy mouth all thou speakest : yea from thy heart all thou contrivest , and though its writing may for the present , like the writing with the juice of a lemon , be illegible : yet when thou comest into the fire of distress , it will then appear : or at farthest , the fire in the great day of judgment will discover it . it s the poor mans historiographer , who hath no chronicler to rite his story , jer. . . so that conscience is then good when it doth officiate well , and doth the part of a minister , of a magistrate , of a witness , and of a judge . quest. how many sorts of good consciences are there ? answ. first , the good conscience of faith : without which its impossible to please god , heb. . . therefore st. paul joines faith , and a good conscience together , tim. . , . and . . there is no good faith , where there is not a good conscience : nor yet a good conscience where true faith is wanting , therefore look to thy faith , if thou wouldst finde a good conscience , heb. . . tim. . . secondly , a pure conscience , the clean , pure , and undefiled conscience is the inherent , and internall righteousness of the saints , and the ornament of a christian , tim. . . and . . tim. . . as faith makes the conscience good before god , so purity makes it good before men . such are blessed , mat. . . joh. . . great are the comforts , benefits , and priviledges of a pure conscience , and high are the promises made to it , psal. . . and . , , . in pure water thy face may be seen , not so in muddy : so in a pure conscience gods face may be seen , and no where else in the earth . thirdly , a sincere conscience : sincerity is the glory of purity , and of conscience , and of every person , grace , or action : sincerity is the soundness , health , and right constitution of conscience . hence noah , and job are called perfect , because sincere , gen. . . job . . of this conscience , paul speaks , cor. . . the greek word for sincerity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used , cor. . . cor. . . signifies such things as are tryed by the light . or , as a chap-man opens his wares to see if there be any deceit in them . quest. but how may this sincerity of conscience be known ? answ. . it makes a man abhor all guile , and fraud , and to renounce the hidden things of dishonesty : like jacob , a plain downright man : or nathaniel , an israelite , in whom was no guile : such was paul , cor. . . and . . and michaiah , kin. . . and caleb , joh. . , . . sincerity brings all to the light , joh. . . he that doth the truth , cometh to the light that his deeds may be made manifest that they are wrought in god , and therefore , as of sincerity , and as of god , and as in the sight of god , are put together , cor. . . such an one owns nothing but what will endure the sun. hence , psal. . . joh. . , . job . . cor. . . thes. . . . the sincere man is still one , and the same , whether alone , or in company : yea , he is rather better then he shews : as the kings daughter , all glorious within , psal. . . he is just , and faithfull , being a law to himself . . the sincere man may have his failings , and is subject to tentations , yet he never allows himself in any known evill : therefore he is called perfect in respect of his intention , and aime , king. . . he resists every known will , and rejects every known error : he purifies himself as god is pure , joh. . so rom. . , . . a sincere man holds on his course , and he that hath clean hands shall be stronger and stronger , job . . as the vessell of gold wears brighter , and brighter by use , therefore sincerity is the best seen in times and places when , and where satan is let loose , rev. . . where there are few encouragements to persist in a godly way : so nichodemus in sticking to a condemned christ , joh. . . joseph of arimathea to a crucified , forsaken , and naked christ , joh. . . . universality is a certain note of sincerity , when we walk in all the commandements of god , as luke . . heb. . . dan. . . to be partiall is to corrupt the law , mal. . . to make conscience of one duty , and not of another , is to make no conscience of the one , or of the other . so mat. . , . rom. . . . a sincere man carries himself ever as before god , cor. . . psal. . . and . . he carries an awfull apprehension of god with him whithersoever he goes : hence , col. . . . a sincere man consults with his duty more then with his commodity , and resolves against sin , more then against any danger : he undervalues all losses to the losse of gods favour , and his own peace , psal. . . . such an one cannot skill of fleshly wisdome , or worldly policy : he is no time-server , cor. . . simplicity is the sincerity , and sincerity all the policy of a consciencious man. he desires no more wisdom then will make him honest , and sincere , rom. . . . sincerity is known , . by the originall , and principle it moves from : pharisees pray for ostentation , not from devotion , mat. . , , . so , phil. . . a sincere person doth all out of a principle of piety to god , and charity to man. . by the rule it constantly walks by , viz. gods word . so josiah , kin. . . come commodity , or discommodity , he keeps on his way : but unsound persons cast their eye on their own interest . so chron. . . and . . and . . kin. . . . by the end it aimes at , god is the sincere mans end , and his glory his aime : the hypocrite makes himself his own end , and so himself his own god , zach. . , . hos. . . fourthly , an inoffensive conscience , which paul highly esteemed , act. . . and this doth , . avoid giving offence , either to god or man. . he strives to prevent offences to god , and takes up purposes against them , psal. . . and if he hath displeased god , he is displeased with himself for it . so jer. . . job . . ezek. . . and . . and he is carefull to breake off his sins by repentance , job . , . and . , . he is resolved rather to offend all thee world , then to offend god , gal. . . dan. . . act. . . . avoid giving offence to man : especially such an offence as may cause him to sin , and then such an offence as may cause him to take offence : in the first we tempt him , in the second we try him : in both we offend him , and doe the divells work in both . by the former he is stumbled , by the second he is made weake , and by both offended , rom. . . we must therefore take heed that we doe nothing that should cause others to offend by sinning , as elies sons did , ▪ sam. . . and jer●boam , kin. . . and ahab , kin. . . woe to such , luke . . we must give no offence to the godly , be they stronger , or weaker , matth. . , . nor to the wicked . hence , col. . . tim. . , . pet. . . and . . we must not offend our selves , but must regard what conscience calls for to satisfie our duty , and to keep in with our selves , rather then to gratifie any others requests . . an inoffensive conscience will not be apt to take offence , either . from god , who can never give any : yet to some , christ is a rock of offence , rom. . . yea he was so to his disciples , math. . . . from gods way : as when we receive the word with joy , but meeting with persecution we are offended , and turn back , math. . . . from gods children , and their weakness , so far as either to condemn their persons , or dislike their profession , matth. . . true godliness makes a man apt to take all in good part , cor. . . . from the evill world , because all men speak evill of the wayes of god , and forsake them , we must not therefore be offended , isa. . , . fifthly , a quick-sighted conscience . conscience's whole work is circumspection , and therefore it must have eyes in every place : it must have eyes before to view , and oversee actions to be done : behinde to review , and overlook actions already done : especially it must be full of eyes within , to make a privy search in our own hearts : to take account of the inward motions from which actions are undertaken , of the inward intentions , and affections with which they are undertaken , and of the inward aims and true ends for which they are undertaken . the pharisees were full of eyes without , and none within : full of eyes before ▪ but had none behind : they could censure others actions , not see their own : hence called fooles , and blind , mat. . , , . sixthly , a well-spoken conscience , which can make the soule a good answer , or upon just occasion make fit demands , and puts forth its quaries , pet. . . . it makes a good and ready answer to god , as psalm . . and . . . it makes a good answer for god , as is commanded , pet. . , . it s ready to give an account of its spirituall estate when it is required . it makes a good answer for ones self , when under the greatest clouds of censures , suspicions , or reproaches , rom. . . cor. . , . . when any business of conscience is under consideration , conscience puts the best answer into thy mouth , and will readily resolve what is to be done . seventhly , an honest dealing conscience : for so much of honesty before men , so much of good conscience before god : of this paul glorieth , heb. . . act. . . pet. . . peter exhorts to it , a good conversation without , proclaimes a good conscience within , phil. . . notes of an honest conscience are , . he hath engraven on his heart this maxime , i must be a law to my self : hence it s said , tim. . . the law is not witten for the righteous : and if others were as honest as he , fewer laws , and magistrates would serve turne . . he makes christs rule his oracle , matth. . . what ever you would others should do to you , &c. which is the epitome of the law , and prophets : the voice both of scripture , and nature . . you may be bold to take his word , and trust him : he dares not deceive , though he may be deceived : his word is as good as his bond : his bond as his oath : and his oath as his soul. . you need not fear to take his wares , his weight , or his measure , all are currant , and warrantable : he is faithfull , and punctuall in his reckonings , disbursments , and receits , as they , kin. . . &c. . he respects not a person so much as the cause : the cause of the poor , fatherless , and widows is more to him , then the face of the rich , or the letter of the mighty : like levi , deut. . . . he will sooner suffer any prejudice himself , then prejudice his neighbour , psal. . . he sweareth to his own hurt , and damage , and changeth not . eighthly , a tender conscience : which is the heart of flesh promised , ezek. . . the c●ntrite spirit in which god delights , isa. . , . commended in josiah , king. . , . and david , sam. . . sam. . . and in ephraim , jer. . . and in the publican , luk. . . quest. but is there not a faulty tendernesse of conscience ? answ. yes , as , . when one is so tender that he cannot endure to be touched with a reproof ; prophesie to us smooth things , say they , isa. . . give us of your softest pillows , ezek. . . such was amaziah , amos . . and they , jer. . . and they , act. . . and . . whereas the right tenderness is to be very sensible of the evil of sin , and the danger thereof : and thereupon impatient of the sinne , but very patient of reproofe , psalm . . . act. . . . when he is scrupulous . as when one hath got gravel in his shooe , he cannot set his foot on the ground without complaint . the apostles rule will help such , rom. . . let every one be fully perswaded in his own minde , i. e. rid himself of unnecessary , and unprofitable scruples : unnecessary scruples are when a man makes a stirre about things wherein gods word is silent , and makes sin where the scripture makes none : as the priests did about going into the judgement hall , joh. . . lest they should be defiled ceremonially , but made no scruple to defile themselves morally , by bringing upon them the guilt of innocent blood . again , they made a great scruple of putting the money into their holy corban , because it was the price of blood , but questioned not the giving money for the same , and taking the blood it self upon themselves and children , mat. . . such are condemned by christ , matth. . . mark . . unnecessary and vaine scruples the apostle would have us lay aside , corinth . . . asking no question ( in such cases ) for conscience-sake . . when he is of too facile , and flexible a spirit , so as to yeeld to every one that counsels and entises him to sin : for this ephraim was broken in judgement , hos. . . thus tender-hearted was rehoboam , chron. . . and zedekiah , jer. . . . when the conscience is weak and sickly , as paul calls it , cor. . . and is easily cast down and discouraged . this was the disease of the stony ground , it was so tender as to be offended at the crosse , matth. . . outwardly tender , and inwardly hard : whereas the good ground was inwardly soft to give rooting to the seed , but outwardly hardy to endure all weathers . this picks a quarrel at the gospel for some circumstances , mark . . such was the conscience of the mixt multitude , numb . . . and of the spies , numb . . . that started at the ●ight of the anakims , and would not have the people endanger themselves : the properties of it are . . it s apt to scruple things lawfull . it eates nothing but herbs , rom. . . . it puzzles and perplexes it self about things of no great moment : as days , m●ats , &c. col. . . . it s apt to judge him , that upon better grounds is not of his minde and practise , rom. . . . he is apt to stumble , rom. . . . or to be grieved , and distasted , rom. . . . whe● the conscience is so awakened that it cannot take any more rest , psal. . ● ▪ , . so psal ▪ . . my sinne is ever before me , and psal. . . this is a sad and painful , if not sometimes also , a sinful tenderness , when the soul sees nothing but sin , guilt , and misery in it self , nothing but anger , wrath and frow● in god , and no hopes of redemption by christ , or of recovery by the spirit of grace . but the right tenderness is that due proportion of sense in an awakened conscience which labours to keep the soule guarded , and unmolested . taking up jobs resolution , job . . this tendernesse shewes it selfe . . in respect of god : in every thing to which god is intituled , and hath interest in ; moses stands for an hoof , exod. . . christ is tender for the least tittle of the law , matth. . . he is all on a flame with the zeale of gods house , and would not endure to have it profaned in the least , joh. . . yea , . principally he is tender of those things wherein gods glory is concerned , joh. . . and . , . this makes a man regardless of self , in respect of name , credit , family , estate , yea , and of life , act. . . so the martyrs : and nehemiah , ch . . , , . . he is tender in respect of gods truth , which must be bought , not sold. so was paul , gal. . . so rev. . . he shews his tenderness in retaining , and contending for old truths , and in taking heed how he vents any new doctrines : so cor. . . and . . pet. . . . he is tender of whatsoever doth proceed from god , as to submit to every command of god , for he trembles at his word , isa. . . so christ , luk. . . john . . . he yeelds , melts , and breaks under any threat of gods word , or sense of gods displeasure : so josiah , king. . . contrary in jehoiakim , jer. . . . he much more yeelds and humbles himself under the afflicting hand of god : he comes forth of the furnace , like gold , all melted , and refined , job . . and . . whereas others walk contrary to god , lev. . . . he kindly thaws , and melts under the sense of the free favour , and abundant love of god , as the ice before the warme sun. so , ezra . . this was the gracious temper of that poor woman , luk. . . so we are required , hos. . . . in respect of men , this tenderness must shew it self to all in general , and to each in particular : to the godly , to the wicked ; to strong , to weake . . to the godly : and that , . by not grieving them , and forbearing to offend them : he is ever tender of the peace , and studious of the satisfaction of every honest man. if his meat , apparel , haire , company , &c. make his brother to offend , he will eat no such meat , wear no such apparel , or haire , keep no such company whilest the world stands , rather then to make his brother offend , cor. . . . he is tender of their reputation , not to expose them , or rather religion in them , to reproach . so joseph would not bring a reproach upon mary , mat. . . . he is tender of disagreeing with , or dividing from any that is godly , upon unnecessary and frivilous grounds . enters not upon doubtful disputations ; falls not out about questions that nourish jangling , but destroy edification : the common sin of our times : contrary to the apostles precept , eph. . , . . he is especially tender of weak christians , no wayes to discourage them , despise them ; or impose any burdens , much less to lay stumbling blocks before them : but to bear their infirmities , rom. . . to condescend to their terms , rom. . . this makes us like christ , who is tender of all his little ones , mat. . . isa. . . mat. . , . luke . . . to the wicked , who must see that we are tender of his good , more then he is of his own . so , tim. . . pet. . . and we are to endeavour to take away occasion from them that seek it to speak reproachfully of us , tim. . . . we must be tender of the good of those that are nearest to us : that we , and our houses may serve the lord , jos. . . so , job . . and paul of the corinthians , whom he had espoused to christ , cor. . . and . . . in respect of self : and that , . in respect of sin already committed : for which his heart smites him , sam. . . sam. . . and gives him no rest till he hath made his peace with god by repentance , and with man by restitution , or other satisfaction : as , zacheus , luk. . . . in respect of sin not yet committed : he fears and departs from evil , and shuns all occasions and provocations tending to it . so joseph , gen. . . . he shuns small as well as great sinnes : he will not be found , no not in an officious lie : as gehazi's was , kings . . flies lesser oaths , eccles. . . idle words , matth. . . wanton lookes , vaine thoughts , &c. . he flies secret sinnes as well as open , and is most known by his closet , and solitary carriage : he saith with david , psalme . . shall not god search this out ? . he shuns as well sinful omissions , as sinful commissions , as knowing that in the day of judgement these will be charged upon him , mat. . . omissions are sins that bring a curse , mat. . . the slothful servant is called an evil servant , mat. . , . negative holiness will not commend us to god , though it may to man. . he flies and avoids the common sins and prevailing errors of the times : so did nehemiah reform the profanation of the sabbath , and usury , neh. . . and . . to . and . , &c. . he flies as well all sinful occasions as actions : he keeps out of the way , and and company of wicked men , psal. . . eccl. . . for , prov. . , . judas took no hurt amongst the disciples , but going to the high priests , he was for ever lost . peter took no hurt in the garden , but in the high priests hall was insnared . din●h walking out to see the daughters of the hivites , and sampson to see the daughters of the philistines , neither of them returned so well as they went out . many now adays by leaving ministers , ordinances , assemblies , &c. have made themselves a prey to seducers , and have been corrupted : hence , joh. . . . he flies not only what is simply evil , but whatsoever hath an appearance of evil : as he is commanded , thes. . . rom. . . phil. . . eph. . , , . . as he flies whatsoever hath an appearance of evil , so he dares not always trust whatsoever hath an appearance of good . he therefore tries all things , and holds fast onely what is good , thes. . . knowing what christ saith , luk. . . that which is highly esteemed amongst men , is abomination in the sight of god. he suspects that action , person , and state of life of which all men speak well : he still knows that satan deceives more easily , and destroyes more dangerously when he assumes the shape of an angel of light . hence we are commanded to mistrust many things , thes. . . revel . . . gal. . . peter . . matth. . . john . . . he takes heed even of what he knows to be lawful : he dares not do all that he may do , knowing that he that will do all he may , often doth more then he ought , cor. . . and . . in use of things lawful he observes three rules . . it may be lawful , but is it expedient ? when ? how much ? how far ? and how often is it expedient ? . it is lawful , but will it edifie , or offend ? . it s lawful , but i must not suffer my self to be brought under the power of any thing though lawful : he knows its a true saying , licitis perimus omnes : all the world is undone by lawful things abused , and mis-timed . it was the undoing of the old world , and sodom , mat. . . luke . , . . he dares not do alwayes what is in his power . joseph did not what he might have done to his unkinde brethren , gen. . . . nor dare he do what others have familiarly done before him in his place : so , nehemiah , ch . . , &c. . he doth not only avoid sinful actions , but takes sad notice of , and bewails his sinful affections , and the depraved disposition of his nature . he mourns under the sin that dwells in him , rom. . , , . he would neither have his sin reign , nor remain in him : he hates his sin in every degree with a perfect , and impartial hatred . . he ever rather consults with honesty , justice , and duty , then with honor , commodity , and safety : if he once engageth , he changeth not , though it be to his prejudice , psal. . . . he alone , in the cause of christ and religion , dares stand it out against the whole world . unus athanasius contra totum mundum ; and so did luther , regarding neither the favour , nor the frowns of his adversaries . he considers not so much the danger that lies before him , as the duty and necessity that lies upon him , to appear in such a time and cause . so elijah , king. . . ninthly , a passive and hardy conscience , which admits of no feare , timerousness , or tendernesse at all in it , as to suffering : this hardiness proceeds from the fore-named tenderness , and is inseparable from it . it s not bred so daintily , nor kept so tenderly , but that it can digest the worlds hardest usage : it s patient to all suffering , impatient only of sinning . it puts within a man a heart of adamant , and upon a man a face of brasse or flint : it trembles not at the sight of any torment , dan. . . we are not careful to answer thee , o king , in this matter . this is commended by peter , pet. . , . and truly without this all other things are nothing : not the conscience of faith , purity , sincerity , &c. this commended the christians of old times : they were content to be bound , that truth might be at liberty , and to die , that religion might not die . quest. but can all that suffer say that they suffer for conscience , and for god ? answ. no , there are four kinds of sufferings , which a good conscience can have no comfort in . . when we put our selves upon voluntary , and arbitrary sufferings , and then place religion and conscience in it : as the baalites of old , who cut and lanced themselves , king. . . and the circumcelions of later time . but who required these things at their hands ? they cannot say with saint paul , they bear the marks of the lord jesus in their bodies , gal. . . but rather the marks of their own folly , and rashnesse . . when we pull upon our selves unnecessary and unwarrantable sufferings , by a preposterous , and precipitate medling in businesses out of our way and calling : this is to suffer as busie bodies in other mens matters . not as a christian , pet. . , . . when we pull upon our selves deserved sufferings from the hand of justice for our evil doings . these may say with the thief , luke . . we suffer justly , &c. these ( like zimri ) are burnt with fire which their own hands have kindled . . when we bring our selves into worse sufferings then any of the former , viz. sufferings in conscience and from conscience , by shunning any other sufferings for god and conscience : as judas , spira , &c. these are run from the fear , and are fallen into the pit , isa. . . the first of these sufferings are foolish , the second sinful ; the third shameful ; and the last dreadful . quest. what rules then are to be observed in the sufferings of a good conscience ? answ. first , see that thy sufferings be ever , and only for well-doing . as thou must not shun sufferings by choosing evil , so thou must not seek , and procure them by evil , pet. . . a good conscience must not go out of gods way to meet with sufferings , nor out of sufferings way to meet with sinne . it s not poena but causa : the cause , not the punishment which makes a martyr . . if thou sufferest for ill-doing , yet be sure that it be wrongfully , pet. . . and if thou beest charged with any evil , that it be falsly , mat. . . that thy conscience may say , we are as deceivers , yet true , as unknown , yet well konwn to god , cor. . , . thirdly , if thou desirest chiefly , and especially to suffer in the cause , and for the name of christ , this with him is to suffer as a christian. in the matters of the kingdom daniel was careful to carry himself unreprovably , but in the matters of god he cared not what he suffered , dan. . , . life as it is too little worth to be laid out for christ , so it s too precious to be laid out in any other cause . it s an honour if we can call our sufferings , the sufferings of christ , col. . . and our scarrs , the marks of the lord jesus , gal. . . and can subscribe our selves , the prisoners of christ , eph. . . fourthly , if thou lovest to see the ground thou goest upon : that thy cause be clear , the grounds manifest , that thou beest not thrust forward by a turbulent spirit , or a mis-informed conscience : but for conscience towards god , or according to god , that thou mayest say with the apostle , i suffer according to the will of god , pet. . . fifthly , if thou beest careful not only that the matter be good , but that the manner be good , lest otherwise we disgrace our sufferings , pet. . , &c. if thou suffer wrongfullly , yet thou must suffer patiently . this is to suffer as christ suffered , pet. . , , . sixthly , if thou committest thy self in thy sufferings to god in well-doing , pet. . . suffering times must not be sinning times : he is no good martyr that is not a good saint . a good cause , a good conscience , a good life , a good death , a good matter to suffer for , a good manner to suffer in , make an honourable martyr . tenthly , a conscience of charity . this the apostle speaks of as the end , and perfection of the law , and gospel too ▪ tim. . . where there is the truth of charity , there is the truth of conscience also ; the more of charity , the more of conscience . now this charity is twofold . . external , or civil , which respects . the poor to whom is to be shewed the charity of beneficence . . to the neighbour and friend , a love of benevolence . and , . to the enemy a love of forgivenesse . . to the poor a love of beneficence , and well-doing : this kind of charity is the worlds grand benefactor : the poors great almoner : the widows treasurer : the orphans guardian : and the oppressed mans patron : this lends eyes to the blinde , feet to the lame , deals out bread to the hungry , cloaths the naked , and brings upon the donor the blessing of him that was ready to perish . this zacheus shewed , luke . . and job chap. . , &c. and obadiah , king. . . and nehemiah , chap. . . hence psal. . . prov. . , . so cornelius , acts . , . isa. . . . to our neighbours must be shewed the charity of benevolence : we must love them as our selves , matth. . . rom. . . for prov. . . he that hath a friend , must shew himself friendly . it s a pleasant thing to see friends and neighbours living in this mutuall love , and benevolence , psal. . . &c. . to our enemies a love of forgiveness . this is the hardest , and therefore the highest pitch of love : a lesson only to be learned in the school of christ. the pharisees taught otherwise , which christ laboured to reform , matth. . . luke . . . this makes us like our father in heaven , who is kind to the thankfull , and unkind , luke , . . and like his son on earth , who prayed for his enemies . this we are exhorted to , col. . , . . spirituall , or ecclesiasticall , which is to be shewed in the love we bear to the church and truth of christ , and to the souls of our brethren . this charity is to be preferred before all the former : the former may be amongst heathens , and civilized christians , but this is the peculiar badg of the people of god : a love of symphonie in judgment , and opinion : of sympathy in heart , and affection , and of symmetrie , or harmony in an offensive conversation : this is often , and earnestly pressed , phil. . , &c. pet. . . it s the end of the law , the adorning of the gospel : the lively image of god , and of christ : the first fruit of the spirit : the daughter of faith : the mother of hope : the sister of peace : the kinswoman of truth : the life and joy of angels : the bane of divels : it s the death of dissentions : the grave of schismes , wherein all church rupture , and offences are buried , joh. . , . joh. . . gal. . . . yea , it s the very bond of perfection , col. . . and that which covers all sins , pet. . . quest. what is the excellency , and benefit of a good conscience ? answ. first , the excellency of it appears in the honourable titles given to it above all other graces , and the reall preheminence it hath , if compared with all other things : as . it hath this proper denomination given it ordinarily of a good conscience , act. . . tim. . . pet. . , . whereas other graces , though excellent in their place , and kind are seldom so called . where do we read of good faith , good love , holiness , &c. whereas conscience is good of it self , and makes the good faith , the good love , the good repentance , &c. which all cease to be good when severed from the good conscience . again , compare it with all other good things , and it hath the better of them , what good is there in a chest full of goods , when the conscience is empty of goodness ? quid prodest plena bonis area , si inanis sit conscientia ? said st. austin , what if he hath good wares in his shop , a good stock in his ground , good cloaths to his back , &c. if he hath not a good conscience in his heart ? this man is like naaman , a rich and honorable man , but a leper . what are all great parts , and abilities , without a good conscience ? but as sweet flowers upon a stinking carcass . it s above all faith alone , therefore they oft go together in scripture , tim. . , . and . . if this be put away faith is shipwract . nothing profits alone without this ; not baptisme , pet. . . not charity , tim. . . not coming to the lords supper , heb. . . not any serving of god , tim. . . not obedience to magistrates , , rom. . . not all our sufferings , pet. . , . let all duties be performed , and conscience nor regarded , and the man is but an hypocrite . let all gifts remain , and profession stay , and the man is but an apostate . hence bernard , vtilius est currere ad conscientiam , quam ad sapientiam , nisi eadem sit sapientia quae conscientia . it s better running to conscience then to all your wisdom , unless you mean by your wisdom nothing but conscience . the unlearned man with a good conscience ( saith saint austin ) will goe to heaven , when thou with all thy learning shalt be cast into hell. surgunt indocti & rapiunt regnum coelorum , &c. . it s absolutely necessary to the very being of a christian , whereas many other things serve only to his better being . to suppose a christian without conscience , were to suppose the sun without light , and fire without heat . it s of the very same consequence to spirituall life , as the sence of feeling is to natural life , which hath the preheminence of all other sences : for . feeling is the first sence in being : so is conscience in the new creature . . feeling is of absolute necessity . if a man want that , he is a dead man : so is conscience absolutely necessary to the very being of a christian : a man may be short in parts , weak in duties , defective in knowledge , and yet be a good christian : but if he hath lost his conscience , he is altogether dead . . many creatures excell man in other sences : but in feeling man excells most other : so the best christian excells in the tenderest , and quickest touch of conscience . . other sences have a particular organ of their own , and lye in a narrow room : as hearing in the ear , seeing in the eye , &c. but feeling is extended all the body over , both within , and without . so is conscience of a vast , and universall extent over all our actions , intents , words , and motions from first to last . faith looks to promises : fear to threats : hope to futures : obedience to duties : repentance to sinnes , &c. but conscience looks to all . . it most fortifies the soul with strength against , and gives victory over all adversaries . it s like the ark with a window in the top to let in light from heaven . like elias mantle , it divides the waters , and carries the godly soul● through a flood of miseries as on dry land. it encourageth in the middest of fire , and fagots , accompanieth into dens , and caves , and made the martyrs sing in dungeons , and flames . it s like the anvile that breaks whatsoever is beaten on it , but is it self by all strokes made more firm . it makes a man like a brazen wall , jer. . . it s devoid of fear , as job . . it will encourage a man to hold up his head before any judgment seat , act. . . yea , before gods tribunal . joh. . . a chearfull conscience makes a chearfull countenance , prov. . tranquilla conscientia , tranquilla omnia . . it annoints the head with oyle , and makes the cup run over with joy , and consolation . good conscience's peace , is the peace that passeth all understanding . it makes a heaven upon earth : it s a continuall feast , prov. . . the stranger intermeddles not with his joy . his feast is above ahasuerus's , est. , . it s the greatest good a man can have , and the procurer , and maintainer of all the good that a man is capable of here . it s the only paradise that god loves to walk in : the only throne which christ sits in : the only temple which the holy ghost dwells in : the golden pot which the hidden manna is kept in : the white stone which the new name is written in , &c. . it s not only a reall good it self , but makes all other things better where it hath to do , whence it deserves the title of a good conscience . riches , honour , learning , &c. are not good really , but only in opinion , nor doe you alone make any man the better : but a good conscience makes all good , and good better where it comes . it finds some sinfull , and leaves them holy : proud and leaves them humble : covetous , and leaves them content , &c. it mends magistrates , ministers , poor , rich , yea all . it s the treasury of good , and therefore brings out nothing but what is good . good communication , good conversation : yea it makes actions indifferent in their own nature to become good , and actions good to become better . quest. what is the danger , and mischiefe of an evill conscience ? answ. first , here commonly is the first decay of a christian. hymeneus , and alexander first put away a good conscience , and then sunk in their faith , tim. . . when the conscience is once corrupt , then presently so is the judgment , then the affections , then the life , and then all . corruption in the conscience is like poison in the spring head . no man aimes at the height of impiety at once ; and this is commonly the first step , when conscience likes not to retain the knowledge of god , he gives vp to vile affections , then to a reprobate minde , and at last to be filled with all manner of unrighteousness , rom. . , , . a hopefull professor by this meanes soone becomes a dangerous apostate , and at last a down-right atheist , tit. . , . the sun beginning to set in conscience , night hastens on in the affections : then farewell grace : and when the sun goes back in the heaven of conscience , the shadow goes back many degrees in the diall of comfort , then farewell peace . secondly , as the first decay usually begins here , so it proves the worst , and most dangerous : a breach in the conscience , is like a breach in the sea-bank : or like a leake in a ship : very desperate . some sins , and slips are like the breaking of a leg , or arm that may be set again : but this is like the breaking the neck , of which few recover . paul tells of some that had given themselves over to lasciviousness , &c. ephes. . . but they came to this height of impiety by blinding their minds , and deadning their consciences . in the last dayes many depart from the faith , and give heed to seducing spirits , &c. tim. . . but they first feared their consciences , ver . . it s the ready , yea the only way to the sin against the holy ghost . thirdly , either thou must resolve to make a good warfare for a good conscience , or to suffer an ill warfare made upon thee from an evill conscience . of all wars civill-war is the worst , and of all civill-wars , domesticall ; and of all domesticall , matrimoniall . for where the relation is nearest , division there is unkindest . but there is one war worse then all these : the personall division is worse then between man and a wife . some have thought that they were able to make an offensive war against conscience : but none were ever able to make a defensive . to fight against conscience , is to fight against god , and who ever fought against god and prospered , job . . if conscience be disregarded in his two first offices , he will be known in his two last . if his ministeriall reproofs , and magistraticall rods be slighted : he will as a witness , and a judge , chasten thee with scorpions . fourthly , when any have betrayed their trust , and yielded up this fort to satan , they are ever after cashiered from gods service , and delivered up by him to satans custody , and an evill conscience's mercy , either to be misled by an erroneous conscience , or terrified with an accusing conscience , zach. . . rev. . . thes. . , , . quest. is it so hard then to get , and keepe a good conscience , and to escape a bad ? answ. yes truly , as will appear in these three respects . first , in respect of satan , all whose spight is at a good conscience , and all his aime is to make it bad . he envies us , not riches , nor honour , nor learning , nor parts , nor duties , &c. but only a good conscience : he envied not pharaoh his kingdom : nor achithophel his policy : nor absolon his beauty : nor haman his honour , and offices , nor dives his wealth , &c. he could make use of all : yea he will offer his help to men to get these things , so they will quit a good conscience . but if a man be plundered of all his estate , and stormed out of all his out-works of his riches , friends , children , power , places : yea , out of his nearer comforts , out of his faith , and hope : out of his prayers , and promises , if he retreat to a good conscience , and make good this last refuge , satan will be repelled with shame , and loss . job when he had lost all else , manfully defending this piece , he recovered all again at last , and his last state was double ro his first , job . , . secondly , in respect of thy self , or the work it self , thou shalt finde it a hard task : it requires the greatest skill , and utmost diligence , acts . . herein exercise i my self always , &c. i. e. i use all my skill , diligence , and constancy together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thirdly , in respect of others its still more difficult : many miscarry in it : who is sufficient for this work ? tim. . . quest. may a mans conscience be quiet , yet not good ? answ. yea , there are four sorts of quiet consciences , and never a one of them good : first , an ignorant conscience : for as a blinde man eats many a haire , and drinks many a fly : so these know not that they doe evill , and therefore are not disquieted , but commit all uncleanness with greediness , ephes. . , . abimelech boasts much of his integrity , gen. . , . when it was but morality , or ignorance , therefore glory not of such a blinde , deafe , and silent conscience : the dumb and deafe divell was hardest to be cast out , mar. . , , . secondly , a conscience that was never yet well awakened : but sin lies at the door , like a lion asleep ; this conscience is either given over to sleep a perpetuall sleep , as god threatens , jer. . , . or else it will awake , and cry out like a travelling woman , it will destroy , and devour at once , isa. . . the consciences of josephs brethren were long asleep , but awaked at last , and made them tremble : so with jonas , ch . . . thirdly , a deluded conscience , by satan , or his instruments , which dreams of nothing but visions of peace , luke . . when the strong man armed keeps possession , all is at peace , lam. . . ahab deluded speaks of nothing but peace , kin. . . so zach. . . many live and dye in this condition : the world saith , they dye like lambs , psal. . . when its tather like solomons oxe , prov. . . so jer. . , . but it s better to dye the most dreadfull death of the righteous , then the most hopefull , and peacefull death of the wicked . these dye so securely , not because the sting of death is taken out , which were their happiness , but because the conscience is taken out , which is their misery . fourthly , a hardened conscience ; this treasures up wrath against the day of wrath , rom. . , . job . . there is no greater plague on earth then this , no judgment in hell beyond it . quest. how manifold is this hardness of heart ? answ. it s sixfold , as appears by the severall expressions in pharaohs hard-heartedness : as . a naturall hardnesse , and insensibleness of conscience , which is part of the sin , and punishment of originall sin , which is alike in all : called the heart of stone , ezek. . . . an attracted , and acquired hardness , through frequent reiterations of sin , and the secret curse of god upon it . hence , heb. . . ephes. . , , . where are eleven steps by which the poor soule goes to hell : as . vanity of minde , wherein men think there is little hurt , but it s the first step to hell. . darkness of understanding , which follows the former . . alienation from the life of god , alienation actively on their part , they loathing god , a sinfull alienation : and passively on gods part , his soule loathing them , a judiciall alienation . . blindness of ignorance , one sinne begetting another in infinitum . . this blindnesse leads to further hardnesse , viz. judiciall , because of the hardness of their heart . . then they are insensible , and past feeling . . then desperate , giving themselves over to sin , as ahab , kin. . . then they are quite lost . . then they are bruitish , turned into beasts , they give themselves over to lasciviousness . so , pet. . . jer. . . rom. . . philip. . . . then they worke uncleannesse : they draw sinne with cartropes , &c. isa. . . . then they are insatiable in sinning . so , rom. . , . . then the delight in it , committing all uncleanness with greediness . thus a man is trasnformed into a beast at first , and into a divell at last . . a judiciall hardness , as then the conscience , or heart is further hardened by impostors , or seducers . so , exod. . . god gives them over to strong delusions to believe a lye , thes. . . hence god is said to lay a stumbling block before apostates , ezek. . . to deceive false prophets , ezek. . . and to put a lying spirit into their mouthes ▪ king. . . . a ministeriall hardening . god lets them enjoy the gospell , and means of grace , but they having added to naturall , voluntary hardness of heart , and to contempt of the truth , a love of error , god sends leannesse of soule , under fatnesse of orninances : hence isai. . , . then preaching proves the savour of death , cor. . . so pharaoh grew worse and worse under moses ministery . . a divine hardening : a penall hardening by divine vengeance : called gods sending all his plagues upon the heart , exod . . a heart hardened by the curse of god is an epitome of all plagues in the world , yea of all the plagues of hell. yet here in god doth not infundere malitiam , poure in malice , but non infundere mollitiem , not put in softnesse . hence , rom. . . . a satanicall hardening : indeed satan hath his first , or second hand in every sinfull act , and an hand from the first hardening to the last . he perswades , and prevailes , king. . . quest. vvhat are the marks of an ill troubled conscience ? answ. first , troubles are then evill , when the root whence they spring is evill . thus ahab was troubled till he was sick , not because his lust of covetousness was unmortified , but because it was unsatisfied . so was ammon . so , prov. . . some cannot sleep if they have done no mischief all day . this is indeed the divells trouble , and hell is full of such troubled spirits . secondly , when if it be at all for sin , it is not so much for the intrinsecall evil or sinfulnesse of it , as for the eventuall , or consequentiall evills that attend sin , and the punishment that follows it . so ahab , kin. . . . so caine , judas , simon magus , act. . . this is to be troubled for hell , not for sin . thirdly , when the carriage under troubles is evill , then its an evill trouble : as . when men rage , and swell under gods stroke , but their uncircumcised hearts accept not of the punishment of their iniquity : so caine stormed at his punishment . so , isa. . , . . when notwithstanding their troubles they still go on in sin . felix trembled , but it wrought no good upon him , act. . . jeroboam , king. . . he was ill , but ahaz was worse after judgements upon them , chro. . . so , rev. . . and . . . then troubles are evill , whose cure is evill , or when an evill course is taken for their removall : as . when men fly to outward means to remove inward grief , but go not to to god , as caine , to travelling , and building of cities . saul to davids musick . an ill diversion doth but prorogue , not cure the disease . . wen they rest in the outward use , and observation of religious means , without an inward change of heart , and thorow reformation of life : ahab humbled himself , fasts , mourns , &c , yet ahab is ahab still . judas was full of inward horrour , confesseth , and makes restitution , but goes not penitentially to god , and fiducially to jesus christ. jeremy therefore calls this a gadding : it s not a penitentiall returning , jer. . . . when men have recourse to diabolicall , and sinfull means : as saul to the witch : sam. . , . ahaziah to baal-zebub , kin. . . belshazzar to his magitians , dan. . . so , . , . . when men dispairingly give over all our hopes , and use of means , saying , there is no hope , jer. . . and . . this putting away all mercy is worse then all the former . this was cains case : i am sentenced , i must be damned : god hath not mercy for me , i will aske him none . this is a wilfull casting away of a mans self : this evill is of the lord , kin. . . why should i wait , or pray , or repent , &c. this is to forsake our own mercies , jonah , . . quest. how may we know a good troubled conscience ? answ. first , when our trouble is rather for our sins , then our sufferings : when we cry out of our sins : as lam. . . so jer. . . ephraim bemoans himself , &c. secondly , when in this condition we confesse , bewaile , and lament our sins , as david , psal. . . so , job . . and , . thirdly , when after this we forsake it , prov. . . such shall have mercy . fourthly , when we do not only forsake it as to the outward act , but the heart is changed , and mortified as to the love of sin : when god hides pride from man , job . . when we can say , sin is more bitter then death , eccless . . . fifthly , when upon this the heart is carried out to seek after christ for rest , and righteousness , matth. . . when we go to this fountain to wash away sin , zach. . . joh. . , . sixthly , when after this the conscience is made more watchfull , and tender , job . , . quest. what are the marks of an erroneous conscience ? answ. first , when it leaves the word , which is the standing rule to rectifie conscience by , and prefers traditions , or some humane invention before an expresse precept . so , matth. . . secondly , when we leave the waters of siloah , the holy scriptures , which run softly , uniformly , and constantly , and takes extraordinary providence for a rule instead of precept , whereas gods providences , both prospering , and adverse , are rather probatory , then directory , deut. . . dan. . . erroneous conscience imputes his success to his cause , and his cause prospering , he stiles gods cause : this was rabshakeh's divinity , isa. . . and of the chaldeans , hab. . . such say , as jer. . we offend not , because they have sinned , and we have prevailed . solomon tells us , we can conclude nothing certainly from hence , eccles. . . , . and . . and . , ult . thirdly , it prefers a supposed fictious revelation , before written , and cleere revelations : as that deceived prophet , king. . . now all divine revelations coming from the spirit of truth , are ever consonant to the word of truth , which is the rule to try all revelations by , pet. . . fourthly , it prefers a strong impulse from his own thoughts , before gods own thoughts , jer. . . god said , that it never came into his minde to approve of what they did , yet they would doe it , because it was their conscience , and came into their mind . but these impulses , though coming from a gracious spirit , can be no rule : as we see in davids impulse to build god an house , sam. . , . so to be revenged on nabal , sam. . . prov. . . he that trusteth his owne heart is a foole . hence , job . . it s trusting to vanity . fifthly , it interprets difficulties , and discouragements as a discharge from duty . the time is not come ( say they ) to build gods house , therefore it s not our duty , hag. . . but this is a sluggards conscience , when he pretends a lion in the way , prov. . . sixthly , it conceives a fair intention , or good end can legitimate an unwarrantable action . it s true , a good end hath a great influence upon an action to make it theologically good : yet can it not alter the nature of an action that is materially bad to mend it , job . . our rule is , not to doe the least evill to gain the greatest beneficiall good , or to avoid the greatest penall evill , rom. . . seventhly , it s so confident that it dares appeal to god to patronise his exorbitancies , joh. . . they thought they did god the best service , when they did the church the greatest disservice . so. phil. . . paul out of zeale persecuted the church . so , act. . . quest. what motives may quicken us to get , and retaine a good conscience ? answ. first , remember that god weigheth , and trieth the conscience , prov. . . so much of conscience as is in a man , or duty , or action , or suffering , so much of thanks , and esteem with god : so much conscience as thou hast towards god , so much comfort is coming to thee from god. secondly , if conscience be wanting , thou wilt suffer loss of all thou hast , of all thou hast done , suffered , or expended , god will say to such : when you fasted was it not to your selves , & c ? ananias lost his cost when he had been at so great charges : alexander his reward when he had suffered so much : judas lost all after he had followed christ so long , and preached to others so often . thirdly , a good conscience leads a man to perfect , and compleat happiness both here , and hereafter . . in this world its the only way to a good , and blessed life : and that . in prosperity it will be as an hedge about all thou hast , as the candle of the lord in thy tabernacle . . in adversity , it will be as the good houswifes candle , that goes not out by night . or like israels pillar of fire , it will not leave thee in a wilderness . as ruth to naomi : or ittai to david , sam. . . it will in all make thee more then a conqueror , rom. . . it s a mans dearest , and closest friend that will visit him in prison , &c. . in death : it gives rejoycing when under the stroke , and sentence of death . it s like saul and jonathan , lovely in life , and in death not divided . . in the world to come : it will stand a man instead when he appears before the great tribunall of god , where courage dares not shew its face : nor eloquence open its mouth : nor majesty hath any respect : nor greatnesse any favour : where mony bears no mastery : as that martyr said , rev. . , . hence , joh. . , . yea , it s the step to the highest glory , and its the stare of highest beatitude . to be feasted with the fruits of a good conscience , is angels food , and some of the sweet meats of heaven : as a tormenting conscience is one of the greatest miseries of hell. fourthly , consider the miseries of an evill conscience in life , in death , and after both . . in this life : in the middest of prosperity he can have no security , job . especially , verse , , , , . and . . there is no torment like that of an evill conscience : it marred belshazzars feast , &c. . but much more in adversity : then conscience that had been long silent , and quiet , cries out , and flies in the sinners face : as in josephs brethren . this woe , though dreadfull , yet is the least , because shortest , and ends in a few dayes , or years : but . at death : which is a great woe , and double to the former : all the sufferings in this life to the wicked , whether in body , or in spirit , are nothing if compared with that which follows : yet this also hath an end , at the day of judgment : but then follows another . . at the day of judgment , when all the cataracts of wrath are set open , all the vials emptied out : then shall that sealed book of conscience be unclasped , and out of their own mouth , and heart , and book shall they be judged : then shall a hell in conscience be cast into a hell of dispaire , and an hell of guilt into a hell of pain : and this judgment is called eternall judgement , heb. . . and the destruction of the wicked , an everlasting destruction , thes. . . and this eternity is a vast ocean , that hath neither bank nor botton : a center that hath no circumference : no measures of times , nor number of ages can fathom , or reckon the length of it . in which eternity thy evill conscience shall accompany thee , and fill thy heart with new tortures of grief , and feare , and wrath , and bitterness , and despair . quest. what then are the meanes whereby a good conscience may be gotten , and preserved ? answ. first , they are either principall , or subservient . first , principall , and they are . to get the blood of christ sprinkled upon the conscience , by the hand of faith , heb. . . all duties , gifts , observances , &c. are nothing to this . other things may make the outside clean before men , but the blood of christ is that alone which makes the conscience clean before god , that there is now no more conscience of sin , as to the guilt , and spot of it . so heb. . . the blood of the covenant is that whereby the believer is sanctified , christs wounds are our city of refuge : christs blood is the well of bethlehem , which we should long for , and break through an host of difficulties to come unto . except we drink this blood we have no life in us , &c. joh. . , . . to seek , and get the spirit of christ , which is the next principal ingredient in , or efficient of a good conscience : its gods spirit with our spirits that makes the good conscience , rom. . . the single testimony of naturall conscien● 〈◊〉 not much to be regarded : but when conscience is cleared by the spirit , and 〈◊〉 with the spirit , the testimony of these two is great , and weig●●●● gods spirit thus witnessing to our spirit is the clearest testimony of our adoption , and salvation , rom. . . hence , cor. . , , . so then where the spirit of god is , there is a good conscience . secondly , the subservient means are thirteen , wherein the first six direct us what to doe : the other seven what to avoid . . thou must get faith to make thee a good conscience , therefore faith , and a good conscience are often joyned together , acts . . christ gives faith for this end , to purifie the conscience : where faith is pure , the conscience is pure : this makes the good , and mends the bad conscience . now this faith that makes , and keeps a good conscience , is three fold : . justifying faith : for there must be apprehending , and applying the blood of christ , act. . . for 〈◊〉 qua creditur , is fides qua vivitur . faith whereby we believe , is the faith whereby we live . . doctrinal faith , tim. . . for corrupt opinions , breed corrupt consciences : and corruption in morals , usually follows corruption in intellectuals : here begins commonly the first step backward to all apostacy , and the first step forward to all impiety . . a particular warranting faith to legitimate our actions , which also may in some sense be called a justifying faith , not to justifie our persons from all guilt , but our actions from sin : every action that is good in it self is hereby sanctified to the use of conscience by the word of god. so rom. . , . . repentance , and the daily renewall thereof is a second means : this ever goes along with true faith , mar. . . hence this was the total summe of what paul taught : to repent and believe , act. . . so , job . , . conscience must shut all known sin out a doors , or sin will soon thrust conscience out a doors . . if thou wouldest have a good conscience , observe what hints thou hast at any time from christ , and the spirit . good conscience must observe the eye , voice , beck , finger , and every motion of christ. as its a fearfull judgment to fear where no fear is . so it s a foule sin not to fear where fear should be , jer. . . thou hast smitten them , and they have refused to receive correction , &c. hence , prov. . . they shall suddenly be destroyed . peter by observing these hints from christ , recovered after he had denied him . . listen attentively to the mutterings , and whisperings of thy own conscience : take notice what news conscience brings thee home every day : commune often with thy own heart , psal. . . so did david , psal. . . these soliloquies are our best disputes , and the most usefull conferences . observe every day what were thy actions , what were thy passions : see what words fell from thee , what purposes , and thoughts were in thee . non venitur ad bonam conscientiam , nisi per cordis custodiam . bern. . yet so we must hearken to , and confer with conscience , as also to confer conscience with the scripture : that 's the book of life , and according to that , our conscience must be copied , or corrected . unicuique suus liber est conscientia , bern. search the scriptures , and trust not thine own judgment too far . this rule well observed , would resolve what is to be done in many cases : most men , whatsoever their opinion , and practise is , plead conscience , conscience : it s my conscience say they , my conscience bids me do thus : i , but what doth god bid conscience do ? had adam never fallen , we should have needed none other rule , but our own consciences ? but now we have a law written , and proclaimed , we must not make conscience the supreme law , but the subordinate . ●deed conscience is to have a negative voice , so that nothing is to be done without his assent , and good liking : but it must not challenge an arbitrary , and illimited power to act , or determine any thing without the advice of this great councel , the law , and the prophets . . prayer is a great friend to good conscience : the good conscience makes many a good prayer : there is the particular demand of a good conscience , pet. ● . which b●za understands of prayer . good conscience hath ever one eye upon god to observe his precepts , and the other up to god to beg his direction : usually such as are most frequent in prayer have the best consciences : acts . . cornelius . hypocrites do not so , job . . and . , . . beware of committing the smallest sins , yea of many things which goe for lawfull : the least spark may consume the greatest house , the least leak , the greatest ship . call not faith , and troth small oaths , they are more then yea , and nay . refrain idle words , rash anger , vain mirth foolish jesting , &c. the greatest spoil made in conscience , had at first but small beginnings . qui otiosum verbum non reprimit , ad noxia cito transit : & vanus sermo est vanae conscientiae index . . take heed of adventring , though but upon one greater sinfull act : lest it for ever shut conscience out of doors : one deliberate act of sin , threw the angels out of heaven : that one sin deliberately committed by our first parents against an express precept cast them out of paradise . so in judas , ananias , and saphira , &c. . take heed of living under , and contenting thy self with a cold , man-pleasing ministry , which sows pillows under thine armholes , crying peace , peace . the voice of a faithful preacher is the voice of a crier , isa. . . his found , the sound of a trumpet , isa. . . his words like sharp nails , &c. eccl. . . so , mal. . . isa. . , . take great heed whom thou choosest for thy bosome friend : ill acquaintance hath undon many . one sinner destroyes much good : one corrupt man , corrupts another , sam. . . . in things doubtfull , be well aduised , or forbear , and take the surer , and safer way . some defend usury , cards , dice , long haire , naked necks , &c. but most condemn them . judge what is safest , and let these be thy rules to judge by , ephes. . . phil. . . . take heed of worldly mindedness : there is no greater enemy to conscience : these thorns choke the best seeds of grace : and this canker eats out the very life of conscience : for , for a piece of bread such an one will transgress : such will break their word , betray their trust , deceive their brother , falsifie their wares , weights , measures , lye for advantage : riches and a good conscience seldom dwell under the same roof . . take heed of an erroneous conscience : this is as wildfire in dry corn : as the wild bore , or ravening bear : as the wild ass , jer. . . many hopefull professors being once leavened with error , doe first in their hearts undervalue , and contemn , and then with their mouths vilifie , and disgrace those faithfull ministers , whom they formerly magnified , and highly prized . mr. sheffield in his accute , and accurate treatise of conscience . quest. what are the signes of a good conscience , whereby it may be knowne ? answ. first , it may be known by the causes of it : it s not the work of nature , but the free gift of god : not purchased by our own merits , nor purged from naturall defilements by our own satisfactions , but purified from dead works , by the precious blood of christ applyed to us by his holy spirit , and a lively faith . secondly , by the manner whereby it is wrought in us : for it s not wrought by worldly perswasions , taken from our credit , pleasure , profit , &c. but by the ministry of the word begetting faith in us whereby the heart is purified , and this it doth . . by terrifying with the sight and sense of our sin . , and the punishments due for the same , whereby we are humbled : and then , secondly , by pacifying , and comforting it ; by offering to us in christ the free pardon of our sins , reconciliation with god , and the eternal salvation of our souls . thirdly , it s known by the effects : for it excuseth and acquits us before god of all sin : and speaks peace to our hearts , assuring us that we are in gods favour and grounding this testimony upon the infallible truth of the scriptures : it makes us bold in all dangers : couragious in the performance of all good duties : like good servants to come often into our masters presence , because it witnesses that we are in favour with him : it makes us often to examine the book of our accounts in gods presence , and to desire him to survey our reckonings , psal. . . after which audit , it will justifie us in regard of our integrity , as ps. . . not in respect of the perfection of our performance , which is full of wants and weaknesses ; but of our desire and resolution , psal. . . and . . fourthly , it 's known by the properties of it , which are . as its peaceable , so also its pure , not only from the guilt of sin , but also from the corruption . for the blood of christ , as ( like a sovereigne salve ) it pacifies the rage of conscience caused by the sores of sinne : so it draweth out the corrupt matter that caused it , cleansing these wounds , heb. . . . with all care and circumspection it keeps it self clear both before god and man , act. . . before god from the faultinesse of sin , and before men from offensiveness , and all appearance of evil , cor. . . . it s not doubtful , and wavering whether it be so or no , but being so , it knows assuredly that it is so , and sees it self by its own light , heb. . . prov. . . joh. . , , . . it makes them that have it , merry , cheerful , and full of joy : it 's a continual feast , it makes the hardest lodging a bed of down : a prison a pallace , &c. rom. . . act. . . paul and silas sang in the dungeon . so , cor. . . it triumphs over death it self : yea it chears the heart in the day of judgement , as was said before . fifthly , it s known by the integrity , and constancy of it . it labours to approve it self both to god and man in all things , at all times . it respects the whole law , and every precept , due order , and proportion being observed in the weight and excellency of every duty . it joynes piety , and holinesse with righteousness , and honesty , and faith with good works , psal. . . heb. . . it s the same in all places and companies . mr. downams guide to godliness , quest. how hath original sin polluted every mans conscience ? answ. first , by bringing a veil of ignorance upon it , whereby it horribly mis-judgeth , calling good evil , and evil good , &c. thus the consciences of heathens miserably enthralled them to the service of idols , as if they could damne or save them . thus some hereticks have thought that they served god by doing most abominable and unnatural things . the gnosticks taught , that fornication and uncleannesse were often to be committed , so as to avoid all conception , and if a child do follow they did follow , they draw it from the womb , beat it in a mortar , seasoned it with honey and pepper , and so did eat it , saying that in this manner they did celebrate the great passeover . the carp●cr●cians affirmed , that every one was bound to commit sin : and that the souls were put into the bodies till they should fulfill the measure of their iniquities , applying that in the parable to this purpose : thou shalt not go out till thou hast paid the last farthing . the montanists made a sacrifice of the blood of an infant of a year old , whom with needles in a most cruel manner they prickt to death . they said also , that it was as great sin to pull a leaf from a tree as to kill a man. the donatists would throw themselves from mountains , and drown themselves in rivers to make themselves martyrs . here was also a voluntary contracted blindnesse upon their consciences , and a judicial , inflicted on them by god : yet had there not been a natural blindnesse in their consciences , they could never have been improved to such an height of impiety . secondly , its polluted , not only by the blindness , but by the stupidity , and senselesness that is upon it : so that though one sin be committed after another , though lusts , ( as so many thieves ) come to steal their souls away , yet this sleepy dog gives not one bark . such mens sinnes come from them as excrements from dying persons , without apprehension of them ; their consciences are feared as with an hot iron . quest. how is this blindness and stupidity of conscience discovered ? answ. by the actings of it , in not performing those offices for which god hath put it into the soul● as . one maine work of conscience is to apply in particular what we reade in the scriptures , as generally spoken : when it reads the threats , and curses of the law denounced against such sins as thou art guilty of , then saith conscience , this belongs to me : hence god gives the commands by particular application : thou shalt not commit adultery , thou shalt not steal , &c. that conscience may say , this command belongs to me : but if we read over the scriptures a thousand times , and hear so many sermons , if conscience doth not apply all becomes ineffectual . object . how then can men commit those sins which they know to be sins , which conscience tells them to be sinnes , seeing we cannot will evill as it is evill ? answ. first , it ariseth from the defect of conscience , it not making particularly such a powerful application pro hic , & nuns , as it should do : there is a general , and habitual knowledge of such things to be sinnes ; yea , it may be a particular apprehension that they are now sinning and offending god ; but it s onely a speculative apprehension , it s not a practical one produced by conscience in them . secondly , herein the corruption of conscience is seen in that , though it doth apply , yet it is so weakly , and coldly , that it loseth the activity , and predominancy over the affections , and will of a man : so that he cares not for such checks and reproofs , rom. . . such detain the truth in unrighteousnesse ; they keep conscience a prisoner that would gladly do its duty . thirdly , or if it do apply , yet it s seldom , not daily and constantly : the cock crew once , or twice before peter remembred himself : conscience may apply sometimes , yet may the noise of lusts drown the voice of it . thus the consciences , even of natural men in some fits , when they are in expectation of some great and eminent judgements , may work strongly for the present , as of pharaoh , ahab , and foelix : but this is a flash only . fourthly , as conscience naturally doth not its duty in applying , so neither in witnessing , and bearing testimony to our actions , which yet is one great end why conscience is put into man. hence it s said to be a thousand witnesses : yea , and its a thousand tormentors too : but alas , it s so defiled , that in many things , if not in all , it fails , and gives at least no true witnesse at all , as appears in that , if men can conceal their sins from others , they matter not at all what witnesse conscience , and god can bear against them . fifthly , the pollution of conscience will further appear by the actings of it in accusing , and excusing , rom. . . as for its duty of accusing , it s almost wholly silen● : and men run into all excess of riot , embrace all wickednesse their consciences scarce smiting at all for it . divines say , that its an exceeding great mercy of god that he hath left a conscience in man : for if that had not some actings , there would be no humane societies : conscience being a cu●b to them : but when it s so corrupted that it cannot do its office , what hope then remaines for such ? as we see in the example of josephs brethren , gen. . . and as for the other act of excusing , conscience is turned into a camelion , to be like every object it stands by : it excuses and flatters men in all they do : and makes them say , god i thank thee , i am not like other men , &c. luk. . . whereas , if conscience were well inlightned by gods word , it would instead of excusing , accuse and condemn . sixthly , conscience is further polluted in the actings of it : for when application , witnessing , and accusing will not do , it should smite and terrifie : it should fall from words to blows , act. . . they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to be pricked in their hearts , as if a dagger had been stabbed in them : so it was with foelix , cain , judas , &c. now conscience naturally is greatly polluted herein . for either it doth not at all give any blows , or if it do , it s with slavish and tormenting thoughts , which makes the sinner runne from christ , and indisposeth him for mercy and comfort . seventhly , there should a tribunal be erected in every mans heart , wherein conscience should sit as judge , and this court of conscience should be daily kept : so , psal. . . we are commanded to commune with our own hearts : to search and try our ways : to judge our selves that we be not judged , cor. . . this the very heathen commended : nosce teipsum , and tecum habita : and complain of the neglect of it , in se nemo tentat descendere ; and it s frequently commanded in scripture as an introduction to conversion , and as a constant duty of the converted to prevent apostacy : but who is there that keeps this court daily in himself ? who examines himself to say , what have i done ? who calls his thoughts , words , and actions to this bar , and gives judgement against them ? now this judgement of conscience is seen about a twofold object . . our actions which are to be judged whether they are agreeable to the word of god , or no ? for whatsoever we undertake , and are not perswaded of in conscience as lawful , is a sin , rom. . . . our persons ▪ and the frame and constitution of our souls : and herein conscience is more unable to do its work then in the former : for actions ( at lest many of them ) are condemned by the light of nature : but when we come to search and judge our heart , much heavenly skill and prudence is required . if hypocrites did thus judge themselves , they would not bless themselves in their good condition as they do . god hath placed it in man as an umpire to judge matters impartially between god and thy own soul : but conscience being naturally polluted , is not able to discharge this office . hence it is that this court ceaseth , conscience doth not keep any assize at all . eightly , it s defiled in that its afraid of light , and is not willing to come to the word to be convinced : but desires to be in darknesse that so a man may sinne the more quietly , jon. . , . hence , john . . it s the work of gods spirit to convince the world of sin : but the natural conscience cannot abide this , and therefore it hates a searching ministry , as ahab did michaiah . ninthly , it s defiled in that its subject to many disguises : it appears under so many visors , that its hard to know when its conscience , or when it s something else that is far enough from conscience : yet by reason of this guile , men flatter themselves with the name of conscience , when indeed it is corruption in him : a devil in samuels mantle . quest. how may a counterfeit conscience be discovered ? answ. first , when it is not conscience , but a sinful lust that puts thee upon many things : this is a sad delusion , thus to have conscience , and so god himself abused : thus saul when he had sacrificed pretended conscience , and that all was to serve god : absolon when he hatched rebellion pretended a vow , and so he must out of conscience perform it . judas when he repined at the ointment pretended charity and conscience , when it was lust and covetousnesse . secondly , when its fancy and imagination which perswades thee , and not conscience : thus fancy hath a great influence upon many : in melancholly persons especially its hard to discern when it s their fancy , and when its conscience that works in them trouble for their sins . thirdly , custome , education , and prepossessed principles sometimes work upon man as if they were conscience : thus many are affected in religious things , not out of conscience but custome : they have been used to such things , brought up in such a way of serving god , and therefore they would have such wayes and customes still . but that it s not conscience but custom , will easily appear , in that they will change according to outward advantages : when shechem would be circumcised , it was not out of conscience : but for dina's sake . when jeroboam erected an altar , it was not for conscience , but out of carnal policy . fourthly , if it be conscience that puts us upon duties , and those commanded , yet hardly are they done for conscience sake . the same duties may be done out of conscience to god by some , and from corrupt sinful motives by others . thus rom. . . paul presseth obedience , not only for feare , but for conscience : if it were from fear only , it were sinful . hence peter speaks of a conscience of god , pet. . . a conscience towards god , pet. . . which is not to be understood subjectively , as if god had a conscience but objectively : for a conscience that respects the will , and authority of god : many frequent ordinances , not out of conscience to god , but in regard of the laws of men , or some such other respect . whereas , colos. . , . all should be done heartily as to god , &c. fifthly , natural conscience is greatly polluted by original sin in regard of the limited and partial conviction , or illumination that it is apt to receive . conscience will receive some light , and be convinced in some smaller things , but the weightier things its apt to neglect . so the pharisees , luk. . . sixthly , its polluted in that it s very severe in censuring other mens sins , but blinde about its own . in this its like the eye which can see all other things but it self , mat. . , this christ chargeth upon the pharisees , bidding them first to pull out the beam out of their own eye , &c. so rom. . . judah was very severe against thamar , till he saw the staff and the bracelets . such have the eyes of the lamiae , that they take up when they go abroad , and lay aside when they come home . seventhly , it s defiled because of the ease , and security it hath , whereas , if it were awaken , it would give the sinner no rest , day nor night . the rich man bad his soul take its ease , he found no gripes of conscience . eighthly , it s grosly defiled , both because it hath lost its subordination to god and his word , the true rule of conscience , and also its superiority over the will and affections : towards god it keepts not its subordination , but naturally falls into two extreams , either taking other rules then the scripture , as we see the papists do : or else rejecting the word wholly as a rule , as the antinomians do , who say , that a man is perfect when he can sin , and his conscience never smite him f●r it . and as for the affections , and will , conscience cannot now rule , and command them . quest. how is conscience defiled when troubled and awakened ? answ. first , when though it trouble , and accuse , yet it doth it preposterously , not seasonably and opportunely . it should put forth its effectual operation before sin is committed to prevent it : but it seldome doth it till the sin be committed , when god is dishonoured , and when guilt is contracted , and then also it acteth , not so much under god to bring about true peace , by repentance , and faith , as the devils instrument , to bring to despair , and so from one sin to fall into a greater ; as we see in judas . secondly , it discovers its pollutions by slavish and tormenting fears which do accompany it : so that whereas the proper work of conscience is by scripture-light to direct to christ for healing , now on the contrary these wounds do fester , and corrode more : the conscience by feeling guilt runs into more guilt : so adam when he had sinned , was afraid of god , and ran to hide himself : now this reproaches the goodnesse and mercy of god , that we should have such hard thoughts of him : they oppose his grace and mercy which he intends to exalt in the pardon of sin . thirdly , this troubled conscience discovers the pollution of it by the pronenesse , and readiness in it to receive all the impressions , and impulses of the devil ; who endeavours to heighten the trouble : so that whereas before he tempted the secure to presumption , now he tempts the troubled conscience to despair , representing god as so severe that he never pardons such transgressions , &c. thus he wrought upon the troubled conscience of cain and judas . fourthly , its polluted by that ignorance , and incapacity in knowing what is our true christian liberty purchased by christ. indeed the true doctrine of christian liberty was one of the greatest mercies brought to the church in the first reformation : but the notion of christian liberty may soon be abused to profaness : and conscience smitten for sin , is many times prone to stretch its obligations beyond the due line : they judge such to be sins as are none ; they make duties where god hath not required : this is a scrupulous conscience so called , because as little stones in the shooe hinders our going , so doth the scrupulous conscience much annoy our christian walking : and as when one dog barks , he sets all the dogs in the town a barking , so one scruple begets another in infinitum , which makes a man very unserviceable , and his life very uncomfortable . again , from the blindnesse of a troubled conscience cometh also the sad , and great doubtings upon the heart , whereby the soul is distracted , and divided : pulled this way , and haled that way , rom. . , &c. paul speaking at large about a doubting conscience , shews that its a damnable thing to do any thing doubtingly whether it be a sin or not . a doubting conscience is more then scrupulous ; for a man may go against a scrupulous conscience , because the conscience is resolved for the main , that a man may do such a thing lawfully , only he hath some fears , and jealousies moving him to the contrary : but a doubting conscience is when arguments are not clear , but a man stands as it were at the end of two wayes , and knows not what to do . now if the conscience were well informed by gods word , it would not be subject to such distracting doubts , but through natural blindness it s often at a stand . lastly , it becomes from a scrupulous doubting conscience , a perplexed conscience so ensnared that what way so ever it takes , he cannot but sinne . as paul thought himself bound to persecute the christians , if he did it , it was plaine that he sinned , if he did it not , he thought he sinned . indeed rhe casuists say , non datur casus perplexus : there cannot be any case wherein there is a necessity of sinning , because a man is bound to remove the error upon his conscience , yet the ignorance and blindnesse of man brings him often into that perplexed estate . fifthly , there is a pronenesse in such a conscience to use all unlawful meanes , and to apply false remedies for the removal of this trouble , sixthly , there is an open and direct opposition to what is the true evangelical way appointed by god for to give true peace , and tranquility to such a conscience . quest. is it not then a blessed thing to come well out of the pains of a troubled conscience ? answ. yea , it is a most blessed , and happy thing to come out of a troubled conscience in a good , safe , and soul-establishing way : for when conscience is in trauel its apt to miscarry : yea , sometimes it s so far from having any joy , or true fruit of holiness produced , that a monster is borne instead of a man-childe . both scripture and experience confirm this , that many come out of these troubles with more obstinacy , and wilfulness to sin again : and so those hopefull workings end in a senselesse stupidity . pharaoh for a while , and belshazzar , and felix trembled : conscience gave some sharp stings , but it came to no good . thus in many , frequent troubles of conscience end in a plain dedolency , and stupidity of conscience never to be troubled more . oh therefore pray , and get thy friends pray , that thy troubles may be sanctified , and blessed to make a thorough change upon thee . quest. what is the difference between a troubled and regenerate conscience ? ans. conscience may be exceedingly troubled about sin , and yet be in a state of original pollution , and destitute of the spirit of christ : as we see in cain , and judas , who had earthquakes in their consciences , and more trouble then they could bear , and yet had not regenerate consciences : indeed these troubles are sometimes introductory , and preparatory to conversion . but if we stay in these , and think them enough , we grossie deceive our souls . when the jews by peters sermon were pricked to the heart , act. . , . they cry out saying , what shall we do ? peter directs them to a further duty which is to repent ; therefore those fears and troubles were not enough for their conversion . it s true , a gracious , regenerate conscience may have great initiatory troubles of conscience ; yet these troubles do not infer regeneration : but are therefore brought upon thee , that thou mayst be provoked to enquire after this new creature . quest. what may be the causes of the trouble of conscience , which yet are short of true saving motives ? answ. first , the commission of some great and hainous sin against conscience : this may work terror ; the very natural light of conscience in this case may fill the soul with terror . so act. . . the consciences of the heathen accused them . thus nero after he had killed his mother , was filled with terrors , and our richard the third , when he had murthered his nephews . secondly , it may arise from some heavy and grievous judgement that befals them ; as we see in josephs brethren , gen. . . so in belshazzer , &c. thirdly , god as a just judge can send these hornets to sting their consciences . thus cain being stung , fell to building to quiet it . this was threatned , deut. . , . this is the beginning even of hell it self in this life , heb. . , . fourthly , it often comes by the spirit of god convincing , and reproving by the word , especially the law discovered in the exactnesse , and condemning power of it , joh. . . the spirit convinceth the world of sin : now conviction belongs to the conscience principally ; and indeed it s the ordinary way of conversion : when gods spirit by the law convinceth , and awakens the conscience making it restless ; the man finds nothing but sin : no righteousness to be justified by : the law condemns , justice arraigns , and he is overwhelmed : hence , rom. . . the same spirit is the spirit of bondage and of adoption , called so from its different operations . fifthly , they may arise by gods permission from the devil : when god left satan to buffet , and tempt the incestuous person he was almost swallowed up with too much grief . quest. what are the false wayes that a wounded conscience is prone to take ? answ. first , some when troubled for sin , call it melancholly , and pusillanimity , and therefore they will go to their merry company , they will drink it away , rant it away ; or go to their merry pastimes . as herod sought to kill jesus as soone as he was borne : so these seek to stifle troubles of conscience in the first beginnings of them . secondly , when this will not prevaile , but that still they think they must go to hell for their sins , they set themselves upon some superstitious austere ways : as in popery , to go on pilgrimage : to enter into a monastery , &c. thinking thereby to get peace of conscience ; but luther found by experience the insufficiencie of all these courses . mr. anthony burges of original sin . soli deo gloria . a table of some of the principal things contained in this volume . a abuse of lawful things how prevented . pag. . adoption , marks of it . , . afflictions . , . apparel , how men sin in it . . assurance no doctrine of liberty . b backsliding , whence it proceeds . baptisme inward , the marks of it . ● . believers temporary . blasphemy , tentations to it . , &c. bodily deformities , whether they may be hidden . , bodily health , how preserved . c callings , how men sin in them . . charity the best . charms sinful . chastity , how preserved . christ , when truly affected . christ when he first lives in a christians heart . christ proved to be god. , christs actions which to be imitated . christ , to walk as he walked . company , how men sin about it . conference amongst christians . confession of christ. conflict , when none in man. d deadness in christians . death , how to prepare for it . desertion . , desires true , and false . diligence about assurance . drinking , see eating . e eating , and drinking , how men sinne in them . election , how known . f faces may not be painted . families , how men sin in providing for them . fashions strange , sinful . father , whether any man may be called so . flight in persecution . , g god may be served upon hope of reward . p. . and for fear of punishment . how a false instead of a true god is set up . , good works . grace , signes when we decay in it . h hardness of heart how manifold . i image worship . , infants , and ideots , what to be thought of them . justification , how evidenced . l law our rule . love to the godly . , gods love , how to know that it dwells in us . m marriage , how men sin about it . melancholly , the distempers of it . o ornaments to be used with cautions . , p parents consent necessary in marriage of children . p. . . and in their contracts . parents caution in naming their children , prayer of christ , and ours differ . praying for the church . . how to prevaile . presumption , how it differs from assurance . r recidivation , cases about it . recreations , what should be used . , . how men sin in them . redemption uniuersal disproved . , , , repentance diverts gods anger . reprobates , what benefit they receive by christ. s sin , how it differs in the godly and wicked . . how to resist it . . none small . , sins of others whether to be rejoyced in . sins of inferiors , when charged on superiors . sorrow godly . spirit , how we may know that we have it . spirits testimony . , &c. sufferings . sincerity , signs of it . , t thoughts of distrust . thoughts distinguished from satans suggestions . tongue to be watched . how we are guided into all truth . u usury whether lawful . w watchfulness of christians . , , &c. word of god carefully to be attended . finis . notes, typically marginal, from the original text notes for div a -e eccl. . . b. h●lls epist. to his cases of conscience act. . . summum apud deum est nobilitas ▪ cl●rum esse virtutibus ▪ hierom. psal. . . isa. . . col. . , . notes for div a -e . rule . vii . rule . x. rule . good thoughts in worse times consisting of personall meditations, scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by tho. fuller ... fuller, thomas, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing f ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) good thoughts in worse times consisting of personall meditations, scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by tho. fuller ... fuller, thomas, - . [ ], [i.e. ] p. printed by w.w. for john williams ..., london : . errata: p. . reproduction of original in yale university library. eng meditations. devotional exercises. conscience. a r (wing f ). civilwar no good thoughts in worse times. consisting of personall meditations. scripture observations. meditations on the times. meditations on all kind fuller, thomas f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jennifer kietzman sampled and proofread - jennifer kietzman text and markup reviewed and edited - pfs batch review (qc) and xml conversion good thoughts in worse times . consisting of personall meditations . scripture observations . meditations on the times . meditations on all kind of prayers . occasionall meditations . by tho. fuller . b. d. london , printed by w. w. for john williams at the crowne in st pauls church-yard . . to the christian reader . when i read the description of the tumult in ephesus , acts . . ( wherein they would have their diana to be jure divino , that it fell down from iupiter ) it appears to me the too methodicall caracter of our present confusions . some therfore cryed one thing , and some another , for the assembly was confused and the more part knew not wherefore they were come together . o the distractions of our age ? and how many thousand know as li●tle why the sword was drawn , as when it will be sheathed . indeed , ( thankes be to god ) we have no more house burnings but many heart burnings , and though outward bleeding bee stanched , it is to be feared that the broken vaine bleeds inwardswhich is more dangerous . this being our sad condition , i perceive controversiall writing ( sounding somewhat of drums & trumpets , ) doe but make the wound the wider , meditations are like the ministrel the prophet called for , to pacifie his minda●liscomposed with passion , which moved mee to adventure on this treatise , as the most innocent and inoffensive manner of writeing . i confesse a volumn of another subject , and larger size , is expected from mee . but in london i have learnt the difference , betwixt downright breaking , and craving time of their creditors . many sufficient merchants though not soluable from the present make use of the latter , whose example i follow . and though i cannot pay the principall , yet i desire such small treatises may be accepted , from me as interest or consideration mony , untill i shal god willing be enabled to discharge the whole debt . if any wonder that this treatise comes patron-lesse into the world , let such know that dedications begin now adayes to grow out of fashion . his policy was commended by many , ( and proved profitable unto himselfe ) who insted of select godfathers , made all the congregation witnesses to his child , as i invite the world to this my booke , requesting each one would patronise therein such parts and passages thereof , as please them , so hoping that by severall persons the whole will be protected . i have christian reader , ( so far i dare goe , not inquiring into the syre-name of thy side or sect ) nothing more to ●urthen thy patience with . onely i will add , that i finde our saviour in turtullian and ancient latine fathers , constantly stiled a * sequestrator in the proper notion of the word . for god and man beeing at ods , the difference was sequestied or referred into christs his hand to end and umpire it . how it fareth with thine estate on earth i know not , but i earnestly desire , that in heaven both thou and i may ever bee under sequestration in that mediator for gods glory and our good , to whose protection thou art committed by thy brother in all christian offices . tho. fuller . personall meditations . i. curiosity curbed . often have i thought with my selfe , what dis●ase i would be best con●ented to die of . none please mee . the stone , the cholick terrible , as expected , intollerable , when felt . the palsie is death before death . the consumption a flattering disease , cozening men into hope of long life at the last gaspe . some sicknesse besot , others enrage men , some are too swift , and others too slow . if i could as easily decline diseases as i could dislike them , i should be immortall . but away with these thoughts . the marke must not chuse what arrow shall be shot against it . what god sends i must receive . may i not be so curious to know what weapon shall wound me , as carefull to provide the plaister of patience against it . only thus much in generall : commonly that sicknesse seiseth on men , which they least suspect . he that expects to be drown'd with a dropsie may bee burnt with a fe●vour , and she that feares to bee sw●lne with a tympany may be shriveled with a consumption . ii. deceiv'd , not hurt . hearing a passing-bell , i prayed that the sick man might have through christ , a safe voyage to his long home . afterwards i understood that the party was dead some houres before ; and it seemes in some places of london the tolling of the bell , is but a preface of course to the ringing it out . bells better silent then thus telling lyes . what is this but giving a false alarum to mens devotions , to make them to be ready armed with their prayers for the assistance of such , who have already fought the good sight , yea and gotten the conquest ? not to say that mens charityherein may be suspected of superstition in praying for the dead . however my heart thus powred out , was not spilt on the ground . my prayers too late to doe him good , ●ame soone enough to speake my good will . what i freely tendred god ●airely tooke , according to the integrity of my intention . the partie i hope is in abraham's and my prayers i am sure are returned into my owne ●osom . iii. nor full , nor fasting . living in a country uillage where a buriall was a rarity , i never thought of death , it was so seldome presented unto me . comming to london where there is plenty of funeralls , ( so that coffins crowd one-another , & corps in the grave justle for elbow roome ) i slight and neglect death because grown an object so constant and common . how foule is my stomach to turne all foode into bad humours ? funeralls neither few nor frequent , worke effectually upon mee . london is a library of mortality . uolumes of all sorts and sizes , rich , poore , infants , children , youth , men , old men daily die ; i see there is more required to make a good scholler , then onely the having of many bookes : lord be thou my schoolemaster , and teach mee to number my dayes that i may apply my heart unto wisedome . iiii. strange and true . i read in the * revelatation of a beast , one of whose heads was as it were wounded to death . i expected in the next verse , that the beast should die , as the most probable consequence , considering . it was not a scratch , but a wound . . not a wound in a fleshly part , or out-limbs of the body , but in the very head , the throne of reason . . no light wound , but in outward apparition , ( having no other probe but st. johns eyes to sea●ch it ) it seemed deadly . but marke what immediately followes , and his deadly wound was healed . who would have suspected this inference ●rom these premises . but 〈◊〉 not this the lively em●lem of my naturall cor●uption ? sometimes i conceive that by gods grace i have conquered and kill'd , subdued and ●laine , maim'd and morti●d the deedes of the ●sh : never more shall i be molested or bufseted , with such a bosom sinne when , alas ! by the next ●eturne , the news is , it is r●vived , and recovered . thus tenches though grievously gashed , p●esently plaister themselves whole by that ●limie and unctious hu●our they have in them ; and thus the inherent balsam of badnesse quickly cures my corruption , not a scarre to be seene . i perceive i shall never finally kill it , till first i be dead my selfe . v. blushing to be blushed for . a person of great quality was pleased to lodge a nig●t in my house . i durst not invite him to my family-prayer , and therefore for that time omitted it : thereby making a breach in a good custome & giving sathan advantage to assault it . yea the loosening of such a linke , might have endangered the scattering of the chaine . bold bashfulnesse , which durst offend god , whil'st it did feare man . especially considering that though my guest was never so high , yet by the lawes of hospitality , i was above him , whilst he was under my roofe . hereafter whosoever cōmeth within the dores , shall bee requested to come within the discipline of my house ; if accepting my homely diet , he will not refuse my home-devotion ; and sitting at my table , will be intreated to kneel downe by it . vi . alash for lazinesse . shamefull my sloath , that havedeferred my night-prayer , till i am in bed . this lying along is an improper posture for piety . indeed there is no contrivance of our body , but some good man in scripture hath hanseled it with prayer . the publican standing , iob * ●ting , hezeki●h , lying on his bed , * eli●h with his face between his l●ggs . but of all gestures give me st. paules , * for this cau●e i bow my knees to the father of ●y l● j●sus christ . kn● wh●n they may , then they must be b●nded i have read a copy of a grant of liberty , from queene mary to henry r●ffe earle of sussex , giving him * leave to weare a night-cap or co● in her maj●sties presence , counted a great favour because of his infirmity . i know in case of necessity , god would gratiously accept my devotion , bound downe in a sicke dressing ; but now whilst i am in perfect health , it is inexcusable . christ commanded some to take up their bed , in token of their full recovery ; my lazinesse may suspect , least thus my bea● taking me up , prove a presage of my ensuing sicknesse . but may god pardon my idlenesse this once , i will not againe offend in the same kind , by his grace hereafter . vii . roote , branch , and fruit . a poor man of sevil in spaine , having a fair and fruitfull peare-tree , one of the fathers of the inquisition desired ( such tyrants requests , are commandes ) some of the fruit thereof . the poore man , not out of gladnesse to gratifie , but feare to offend , as if it were a sinne for him to have better fruit , then his betters , ( suspecting on his deniall the tree might be made his owne rod , if not his gallows ) plucked up tree , roots and all , and gave it unto him . allured with love to god , and advised by my owne advantag● , what he was frighted to do● , i wil freely performe . god calleth on mee to present h●m with * fruits , meet for repentance . yea let him take all , soule and body , powers , and parts , faculties , and members of both , i offer a sacrifice unto himselfe . good reason , for indeed the tree was his , before it was mine , and i give him of his owne . bes●des it was doubtfull , whether the poore 〈◊〉 ●ateriall tree , be●ng removed , would grow 〈◊〉 . some plants , transplanted ( especially when old ) become sullen , and do not enjoy themselves , in a ●oile wherewith they were ●nacquainted . but sure i am when i have given my selfe to god , the mov●ng of my soule shall be the ●ending of it , he will dresse so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} so prune and purge mee , that i shall bring forth ●ost fruit in my age . viii . god speed the plow . i saw in seed-time an husbandman at plow , in very raining day , askin● him the reason , why h● would not rather leav● off , then labour in suc●foule weather , his answe● was returned me in the● country rythme . sow beanes in the mud and they 'le come up like wood . this could not bu● minde mee of * david expression , they that so● inteares , shall reape i● joy . he that goeth fort● and weepeth , bearing pre●cious seed , shall doubtless● come againe with rejoyceing , bringing his sheave● with him . these last five yeare● have been a wett and ●oeful seeds time to me , ●nd many of my afflicted brethren . little hope have wee , as yet , to come ●gaine to our owne ●omes ; and in a literall sense , now to bring our sheaves , which wee see others dayly carry away , on their shoulders . but if we shall not share in the former , or latter harvest here on earth , the third and last in heaven , wee hope undoubtedly ●o receive . ix . cras cras . great was the abundance and boldne● of the frogs in * egypt , which went up and came into their bedchambers , and beds , and kneadingtroughs , and very ovens . strange that those fenndwellers should approach the siery region ; but stranger , that pharoah should bee so back ward to have them removed , and being demanded of moses when hee would have them sent away , answered , to * morrow hee ●uld bee content with ●eir company one ●ght , at bed and at bord , ●ath belike to acknow●dge either gods justice 〈◊〉 sending , or power in ●emanding them , but ●ill hoping that they ca●ally came , and might ●sually depart . leave i any longer to ●onder at pharoah , and ●en admire at my selfe . ●hat are my sinnes but 〈◊〉 many toades , spit●g of venome & spawn●ng of poyson ; croaking 〈◊〉 my judgement , cree●ing into my will , and ●rawling into my affections , this i see , and suffer and say with pharoah , t●morrow , to morrow i w● amend . thus as the h●brew tongue , hath n● proper present-tense , bu● two future-tenses , so a● the performances of m● reformation , are onely i● promises for the time to come . grant , lord , i may seosonably drowne this pharoah-like procrastination in the sea of repentance , least it drowne me in the pit of perdition . x. green when gray . ●n september i saw a tree bearing roses , ●hilst others of the same ●ind , round about it , were barren ; demanding the cause of the gardi●er , why that tree was ●n exception from the ●ule of the rest , this reason was rendred , because that alone being clipt close in may , was then hindred to spring and sprout , and therefore tooke this advantage by it selfe , to bud in autumne . lord , if i were curb'● and snip't in my younger yeares by feare o● my parents , from those vicious excrescencies , to which that age wa● subject , give mee to have a godly jealousie over my heart , suspecting an 〈◊〉 - spring , least corrupt nature , ( which without thy r●raining grace will have a vent ) break forth in my reduced yeares into youthfull vanities . xi . miserere . there goes a tradition of ovid , that fa●ous poet ( receiving ●ome countenance from ●is owne co session * ) ●hat when his father was ●bout to beate him , for ●ollowing the plea●ant , ●ut profitles●e study of ●etrie , he u● correct●on promiss'd his father , ●ever more to make a ●erse , and made a verse , ●n his very promise . pro●ably the same in sense , ●ut certainely more elegant for composure , the● this verse with commo● credulity hath taken up . parce precor , genitor , posthac non versisicabo . father on me pitty take verses i no more will make . when i so solemnely promise my heavenly father to sinne no more . i sinne in my very promise , my weake prayer● made to procure my pardon , increase my guiltinesse , o the dulnesse and deadnesse of my heart therein ! i say my prayers as the * iewes eate the ●ssover in haste . and ●hereas in bodily acti●s motion is the cause 〈◊〉 heate ; cleane contra● , the more speed i make in my prayers the ●older i am in my de●otion . xii . monarchy and mercy . ●n reading the roman , ( whilst under consulls ) 〈◊〉 belgick historie of the ●nited provinces , i re●ember not any ca●itall offender being ●ondemned , ever forgiven●ut alwayes after sentence , followes executio● it seemes that the ve● constitution of a mul● tude is not so inclina● to save as to destro● such rulers in aristocr● cies or popular state● cannot so properly 〈◊〉 called gods , becau● though having the gre●attributes of a deity● power , and iustice , the● want ( or wil● not use then 〈◊〉 god-like property of gods , clemen● to forgive . may i dye in that government , under which was borne , where a m●narch doth comman●kings where they se●●use , have gratiously ●anted pardons , to men ●pointed to death ; ●rein the lively image 〈◊〉 god , to whom belongs 〈◊〉 and * forgive●sse . and , although i ●ill endeavour so to be●ve my selfe , as not to ●ed my soveraignes fa●ur in this kind , yet be●use none can warrant ●s innocency in all ●ings , it is co● fortable ●ing in such a common●ealth , where pardons●retofore on occasion ●ve been , and hereaf● may be procured . xiii . what helps not hurt a vaine thought are in my heart , insta●ly my corruption ●taines it selfe to be 〈◊〉 advocate for it , plea●ding that the worst the could be said against 〈◊〉 was this , that it was vaine thought . and is not this the b● that can be said for 〈◊〉 remember o my sou● the * fig tree was char●ed not with bearing no●ous , but no fruit . yea● barren fig-tree bare 〈◊〉 fruit of annoyance , cut it downe why cumbreth it the groun● ? vain thoughts doe this ill in my heart that they doe no good ●esides the ●ig-tree pester'd but one part of of the garden , good grapes might grow , at the same time , in other places of the vineyard . but seeing my soule is so intent on its object , that it cannot attend two things at once , one tree for the time being is all my vineyard . a vaine thought engrosseth all the ground of my heart , till that be rooted out , no good meditation can grow with it or by it . xiiii . alwayes seen , never minded . in the most healthfull times , two hundred and upwards , was the constant weekely tribute paied to mortality in london . a large bill but it must be discharged can one city spend according to this weekely rate , and not be bankerupt of people ? at least wise must not my short be called for , to make up the reckoning ? when onely seven young-men and those chosen , * by lot , were but yearely taken out of athens , to be devoured by the monster minotaure , the whole citty was in a constant fright , children for themselves , and parents for their children . yea their escaping of the first , was but an introduction to the next yeares lottery . were the dwellers and lodgers in london weekly to cast lotts , who should make up this two hundred , how would every one be affrighted ? now none regard it . my security concludes the aforesaid number , will amount of infants and old folke . few men of middle age and amongst them , surely not my selfe . but oh ! is not this putting the evill day far from me , the ready way to bring it the nearest to me ? the lot is weakly drawn ( though not by mee ) for mee , i am therefore concerned seriously to provide , lest that deaths price , prove my blanke . xv . not whence , but whither . finding a bad thought in my heart , i disputed in my selfe the cause thereof , whether it proceeded from the devil , or my owne corruption , examining it by those signes , divines in this case recommended . . whether it came in incoherently , or by dependance on some object presented to my senses . . whether the thought was at full age at the first instant , or infant-like , grew greater by degrees . whether out or in the road of my naturall● inclination . but hath not this inquiry , more of curiosity then religion ? hereafter derive not the pedigree , but make the mittimus of such malefactors . suppose a confederacy betwixt theeves without , and false servants within , to assault and wound the master of a family : thus wounded , would he discuss , from which of them , his hurts proceeded , no surely , but speedily send for a surgeon , before he bleed to death . i will no more put it to the question , whēce my bad thoughts come , but whither i shall send them , least this curious controversy insensibly betray mee into a consent unto them . xvi . storme , steere on . the mariners sayling with st. paul , bare up bravely against the tempest , whilst either art or industry could befriend them . finding both to faile , and that they could not any loner be are up into the winde , they even let their ship drive . i have indeavoured in these distemperate times , to hold up my spirits , and to steere them steddily . an happy peace here , was the port wherat i desired to arive . now alasse the storme growes to s●urdy for the pilot. hereafter all the skill i will use , is no skill at all , but even let my ship saile whither the winds send it . noahs arke was bound for no other port , but preservation for the present , ( that sh● being all the harbour ) not intending to find land , but to sloat on water . may my soule , ( though not sailing to the desired haven ) onely be kept from sinking in sorrow . this comforts mee that the most weather-beaten vessell cannot properly be seized on for a wrack , which hath any quick cattle remaining therein . my spirits are not as yet forfeited to despaire , having one lively spark of hope in my heart , because god is even where he was before . . wit-out-witted . ioab chid the man , ( unknown in scripture by his name , well knowne for his wisedome , ) fo● not killing absalon when hee saw him hanged in the tree , promising him for his paines , ten shekles and a girdle . but the man , ( having the kings command to the contrary , ) refused his proffer . well hee knew that politick stats men would have dangerous designes fetcht out of the fire , but with other mens fingers . his g●rdle promised might in payment , prove an haltar . yea hee added moreover , that had hee kild absalon , joab himself * would have set himselfe against him . satan daily solicits me to sinne , ( point blancke against gods word , ) baiting me with profers best pleasing my corruption . if i consent , he who last tempted , first * accuseth me . the fauning spannnell , turnes a fierce lion and roareth out my faults in the eares of heaven . grant , lord , when satan shall next serve me , as joab did the nameless israelite , i ma● serve him , as the name lesse israelite , did joa● flatly refusing his deceitfull tenders . xviii . hereafter . david fasted & prayed for his sick sonn● , that his life might be prolonged . put when he was dead , this consideration comforted him . i shall * goe to him , but hee shall not returne to me . peace did long lie languishing in this land . no small contentment that to my poore power , i have prayed and preached for the preservation thereof . seeing since it is departed this supports my soule , having little hope that peace here should returne to mee ; i have some assurance that i shall goe to peace heareafter . xix . bad at best . lord , how come wicked thoughts to perplex me in my prayers , when i desire and endeavour onely to attend thy s●rvice ? now i perceive the cau● thereof . at other times i have willingly entertained them , and now they entertaine themselves against my will . i acknowledge thy justice , that what formerly i have invited , now i cannot expell . give me here after alwayes to bolt out such ill guestes . the best way to be rid of ●uch bad thoughts in my prayers is not to receive them out of my prayers . xx . compendium dispendiune . pope boniface the ●th at the end of each hundred yeares , 〈◊〉 a iubilee at r●me , wherein people , bringing themselves , and money thither had pardon for their sinnes . put centenary yeares return'd but seldome popes were old before and ●vetuous when they came to their place . few had the happinesse to fill their coffers with iubilee-coyne . hereupon , * clement the sixth reduced it to every fifteenth yeare . gregory the eleventh to every three and thirtieth . paul the second , and sixtus the fourth to every twentieth fifth yeare . yea , an agitation is reported in the conclave , to bring downe iubilees to fifteenth , twelve , or ten yeares , had not some cardinalls , ( whose policy was above their coveteousnes ) opposed it . i serve my prayers , as they their iubilees . perchance they may extend to a quarter of an houre , when powred out at large . but some dayes i begrutch this time as too much , and omit the ●reface of my prayer , with some passages conceived lesse material , and ●unne two or three peti●ions into one , so contracting them to halfe a quarter of an houre . not long after , this also seemes two long ; i decontract and abridge the abridgement of my prayers , yea , ( be it confessed to my shame and sorrow that hereafter i may amend it ) too often i shrinke my prayers to a m●nute , to a moment , to a lord have mercy upon me . scripture observations . i. prayer may preach . father , i thank thee ( said our * sav our , being ready to ●aise lazar●s , that thou h●st hea●d me . and i ●now that thou he 〈◊〉 me 〈◊〉 , but because of the p●ople that stand by , i said it , that they may believe that thou hast sent me . it is lawfull for ministers in their publique prayers to insert passages for the edifying of their auditors , at the same time petitioning god & informing their hearers . for our saviour glancing his eyes at the peoples instruction , did no whit hinder the stead fastnesse of his lookes , lifted up to his father . when before sermon i pray for my soveraigne & master king of great britaine , france , and ireland , def●nder of the faith , in all causes , and over all persons , &c. some ( who omit it themselves ) may censure it in me for superfluous : but never more neede to teach men the kings title , & their owne ●uty , that the simple may be informed , the forgetfull remembred thereof , and that the affectedly ignorant , who will not take advice , may have all ●cuse taken from them . wherefore in powring forth my prayers to god , well may i therein sp●inkle some by-drops for the instruction of the people . ii. the vicious meane . zophar the naamath●te mentioneth a sort of men , in whose mouthes wickednesse is sweet , * they hide it under their ton●ue , they spare it , and forsa●e it not , but keepe it still in their mouth . this furnisheth me with a tripartite division of men in the world . the first and best are those , who 〈◊〉 sin out , loathing it in their judgments , and leaving it in their practice . the second sort , notoriously wicked , who swa●low sinne downe , actually and openly committing it . the third endeavouring and expedient betwixt heaven and hell , neither doe nor deny their lusts ; neither spitting them out nor swallowing them downe , but rolling them under their tongues , epicurizing theron , in their filthy fancies and obscene speculations . if god at the last day of judgement hath three hands , a right for the sheep , a left for the goates , the middle is mos● proper for these third sort of men . but both these latter kinds of sinners shall be confounded together . the rather because a sinne thus rolled , becomes so soft and suple , and the throat is so short and slippery a passage , that insensibly it may slide downe from the mouth into the stomach , and contemplative wantonnesse quickly turnes into practicall uncleanesse . iii. store no sore . iob had a custome to offer burnt offerings according to the number of his sonnes , for * he said , it may be that my sonnes in their feasting hav● sinned , and cursed god in their hearts . it may be , not it must be , he was not certaine but suspected it . but now ; what if his sonnes had not sinned ? was iob's labour lost , and his sacrifice of none effect ? oh no! only their property was altered ; in case his sonnes were found f●ulty , h●s sacrifices for them were propitiatorie , & through christ obtained their pardon : in case they were innocent his offerings were eucharisticall , returning thankes to gods restraining grace , for keeping his sonnes from such sinnes , which otherwise they would have committed . i see in all doubtfull matters of devotion , it is wisest to be on the sures● side , better both lock , and bolt , and barre it , then leave the least doore of danger open . hast thou done what is disputable whether it be well done ? is it a measuring cast whether it be lawfull or no ? so that thy conscience may seeme in a manner to stand neuter , su● a conditional pardon out of the court of heaven , the rather because our selfe-love is more prone to flatter , then our godly jealousie to suspect our selves without a cause , with such humilit● heaven is well pleased . for suppose thy selfe over-cautious needing no forgivenesse in that particular , god will interpret the pardon thou prayest for to be the praises presented unto him . iiii. line on line . moses in gods name did counsell joshua , deutronomie . . be strong , and of a good courage , for thou shalt bring the children of israel int● the land which i sware to them . god immediately did command him , josh. . . be strong and of a good courage , and againe v. . onely be thou strong and very couragious ; and againe v. . have i no● commanded thee ? be strong and of a good courage , be not affraid , neither be not dismaid , lastly the rubenites , and gadites heartily desired him , v. . onely be strong and of a good courage . was joshua a dunce or a coward ? did his witt or his valour want an edge ? that the same precept must so often be press'd upon him , no doubt neither but god saw it needfull , that 〈◊〉 should have courage of proofe , who was to encounter both the froward iew , and the fierce canaanite . though metal on metal , colour on colour be falfe heraldry , * line on line , precept on precept , is true divinity . be not therefore offended ô my soule , if the same doctrine be often delivered unto thee by different preachers : if the same precept ( like the * sword in paradise , which turned every way ) doth hunt and haunt thee , tracing thee which way soever thou turnest rather conclude that thou art deeply concerned in the practice thereof which god hath thought fit should be so frequently inculcated into thee . v. o the depth . had i beheld sodome in the beauty thereof and had the angel told me , that the same should be suddainly destroyed , by a mercilesse element , i should certainly have concluded that sodome should have been drownd led thereunto by these considerations . . it was situated in the plaine of i●rdan , a flat , low , level country . . it was well watered * every where , and where alwayes there is water enough there may sometimes be too much . . iordan had a quality in the first moneth to overflow * all his bankes . but no dropp of moisture is spilt on sodom , it is burnt to ashes . how wide are our conjectures , when they guesse at gods judgements ? how farre are his wayes abo●e our apprehensions ? especially when wicked men with the sodomites wander in strange sinnes out of the rode of common corruption , god meets them with strange punishments , out of the reach of common conception , not coming within the compasse of a rationall suspition . vi . selfe , selfe-hurter . vvhen god at the first day of judgment , arraigned eve , she transferred her fault on the * serpent which beguiled her . this was one of the first fruits of our depraved nature . but ever after regenerate men in scripture making the confession of their sinnes , ( whereof many precedents ) cast all the fault on themselves alone , yea david when he numbred the people , though it be express'd that * satan prov●ked him thereunto , and though david pr●bably might be sensible of his temptation , yet he never accused the devil , but derived all the guilt on himselfe * i , it is that have sinned , good reason for satan hath no impu sive power , he may strike fire , till he be w●ary , ( if his mal●ce c●n be weary ) except mans corruption bri●g ●he ●nder , the match , cannot be lighted away then with that plea of course . the deuill owed me ashame owe thee he might , but pay thee he could not , unlesse thou wer 't as willing to take his black money , as he to tender it . vii . god , behold a troope commeth . the * amalakite who brought the tidings to david began with truth , rightly reporting the overthrow of the israelites , cheaters must get some credit , before they can cozen , and all falsehood , if not founded in some truth , would not bee fixed in any beliefe . but proceeding he told six lyes successively . . that saul called him . . that he came at his call . . that saul demanded who he was . . that hee return'd his answer . . that saul commanded him to kill him , . that he kill'd him accordingly . a wilfull falsehood told , is a cripple not able to stand by it selfe , without some to support it , it is easie to tell a lye , hard to tell but a lie . lord , if ibe so unhappie to relate a falshood ; give me to recall it or repent of it . it is said of the pismires , that to prevent the growing ( and so the corrupting ) of that corne which they hoord up , for their winter provision , they bite off both the ends thereof , wherein the generating power of the graine doth confist . when i have committed a sinne , o let me so order it , that i may destroy the procreation thereof , and i , by a true sorrow , condemne it to a bles●ed barrennesse . viii . out meanes in miracles . vvhen the angell brought * saint peter out of prison , the iron gate opened of it's owne accord . but comming to the house of mary the mother of john , marke was faigne to stand before the doore , and knock . when iron gave obedience , how can wood make opposition ? the answer easie . there was no man to open the iron-gate , but a portresse was provided of course to unlock the doore , god would not therefore shew his finger , where men's hands were appointed to do the worke . heaven will not super-institute a miracle , w●ere ordinary meanes we ●formerly in peacea● possession . but if they 〈◊〉 depart or resigne ( 〈◊〉 confessing 〈◊〉 ●ufficiency ) there 〈◊〉 succeed in their vacancy . lord , if onely wooden obstacles ( such as can be removed by might of man ) hindred our hope of peace , the arme of flesh might relieve us . ●ut alasse they are iron obstructions , as come not within human power or policy to take a way . no proud flesh shall therefore presumptuously pretend to any part of the praise , but ascribe it soly to thy selfe , if now thou shouldest be pleased after seaven yeares hard apprentiship in civill war●es , miraculously to burn our indentures , and restore us to our former liberty . ix . military mourning . some may wonder at the strang incoherence in the words and acti●ns . s●m . . . and david lamented , with this lamentation , ●ver saul , and over jona●han his sonne . also hee ●ad them teach the children of judah the use of 〈◊〉 bow . but the connexion is excellent . for that is the most souldier-like-sor●ow , which in middest of griefe can give order , for revenge , on such as have slaine ●heir friends . our generall fast was first appointed to 〈◊〉 the massacre of our ●ethren in ireland . but it is in vaine , to have a finger in the eye , if we● have not also a sword 〈◊〉 the other hand ; such tam● lamenting of lost friends● is but lost lamentation● we must bend our bow● in the camp , as well as ou●knees in the churches , an● second our posture of piety with martiall provision● . x. no stoole of wickednesse . some times i have disputed with my selfe , which of the two were most guilty . david wh● said in hast all men are * lyars , or that wicked man who * sat and spake against his brother , and slandered his owne mothers sonne . david seemes the greater offender ; for mankind might have an action of defamation against him , yea , he might justly be challenged for giving all men the lye . but marke david was in hast , he spake it in transitu , when he was passing , or rather posting by , or if you please , not david , but davids haste rashly vented the words . wheras the other sate , a sad solemne , serious , premeditate , deliberate posture , his malice had a full blow with a steddy hand , a● the credit of his brother . not to say that sate carries with it the countenance of a iudiciall proceeding , as if he made 〈◊〉 session or bench-business● thereof , as well condemnning as accusing unjustly . lord , pardon my cursory , and preserve me from sedentary sinnes . if in haste or heate of passion i wrong any , give me at leisure to aske thee and them forgivenesse . but o let me not sit by it , ●tudiously to plot , or 〈◊〉 mischiefe to any out of malice prepense . to ●hed bloud , in coole ●loud , is bloud with a witnesse . xi . by degrees . ●ee by what staires wicked * ahaz , did climb up to the heigth of prophanesse . first he * saw an idolatrous altar at damascus . our eyes when gazing on sinfull objects are out of their calling and gods keeping . secondly he lik'd it . there is a secred fascination in superstition , and our soules soone bewitched , with the gawdinesse of false service from the simplicity o● gods worship . thirdly he made the like to it . and herein vriah the priest ( patr● and chaplaine well me● was the midwife to del● ver the mother-altar of damascus of a babe , like unto it , at hierusale● . fourthly he * sacrificed on it . what else could be expected , but that when he had tuned this new instrument of idolatry , he would play upon it . fifthly , he commanded the * people to doe the like . not content to confine it to his personall impiety . lastly , he removed gods altar away . that venerable altar , by divine appointment peaceably possess'd of the place , for . yeares and upwards , must now be violentlyejected by a usurping vpstart . no man can be starke naught at once . let us stop the progresse of sin in our soule at the first stage , for the further it goes , the faster it will increase xii . the best bedmaker . vvhen a good man is ill at ease , god promiseth to make all his * bed in his sicknesse . pillow , bolster , head , feet , sides , all his bed . surely that god who made him , knowes so well his measure and temper , as to make his bed to please him . herein his art is excellent , not sitting the bed to the person , but the person to the bed , insusing patience into him . but o how shall god make my bed , who have no bed of mine owne to make ? thou foole , hee can make thy not having a bed , to be a bed unto thee . when jacob slept on the * ground who would not have had his hard lodging , therewithall to have his heavēly dreame ? yea the poore woman in jersey , * which in the reigne of queen mary , was delivered of a child , as she was to be burnt at the stake , may be said to be brought to bed in the fire . why not ? if gods justice threatned to cast * jezabel into a bed of fire , why might not his mercy make , the very flames a soft bed to that his patient martyr . xiii . when begun , ended . the scripture giveth us a very short account of some battailes , as if they were flightes without sights , and the armies parted as soone as met . as gen . . sam. . cro. . . some will say the spirit gives in onely the summe of the successe , without any particular passages in acheiving it . but there is more in it , that so little is said of the fight . for sometime the question of the victory , is not disputed at all , but the bare propounding decides it . the stand of pikes , oftimes no stand , & the footemen so fitly called as making more use of their feet then their hands . and when god sends a qualme of feare over the souldiers hearts , it is not all the skill and valour of their commanders , can give them a cordiall . our late warre hath given us some instances hereof . yet let not men tax their armyes for cowardise , it being probable , that the badnesse of such as staid at home of their respective sides , had such influence on those in field , that souldiers hearts might be feare-broken , by the score of their sinnes , who were no souldiers . xiiii . too late , too late . the elder brother laid a * sharpe and true charge against his brother prodigal , for his riot and luxury . this nothing affected his father , the mirth , meat , musick at the feast , was notwithstanding no whit abated . why so ? because the elder brother was the younger in this respect , & came too late . the other had got the speed of him , having first accused himselfe , ( verses before ) and already obtained his pardon . satan , ( to give him his due ) is my brother , and my elder by creation . sure i am , hee will be my greivous accuser . i will endeavour to prevent him , first condemning my selfe to god my father . so shall i have an act of indempnity before he can enter his action against mee . xv . lawfull stealth . i find two ( husband and wife ) both stealing , and but one of them guilty of felony . and rachel * had stolne the images that were her fathers , and jacob stole away unawares to laban the syrian . in the former a complication of theft lying , sacriledge , and idolatry ; in the latter no sin at all . for what our conscience tels us is lawfull , and our discretion , dangerous , it is both conscience and discretion to doe it with all possible secrecy . it was as lawfull for jacob in that case privately to steale away , as it is for that man , who findes the sun-shine too hot for him , to walke in the shade . god keep us from the guilt of rachels stealth . but for jacobs stealing away , one may confess the fact , but deny the fault therein . some are said to have gotten their life for a prey if any , in that sense , have preyed on , ( or if you will ) plundered their own liberty , stealing away from the place , where they conceived their selves in danger , none can justly condemne them . xvi . text improved . i heard a preacher take for his text , am i not thy asse , * upon which thou hast ridden ever since i was thine unto this day , was i ever wont to doe so unto thee ? i wondred what he would make thereof , fearing hee would starve his auditors for want of matter . but hence he observed . . the siliest and simplest being wronged , may justly speake in their own● defence . . worst men , have 〈◊〉 good title to their own● goods . balaam a sorcerer yet the asse confesseth twise he was his . . they who have done many good offices , and faile in one , are often not onely unrewarded for former service , but punished for that one offence . . when the creatures formerly officious to serve us , start from their wonted obedience ( as the earth to become barren and aire pestilential ) man ought to reflect on his owne sinne as the sole cause thereof . how fruitfull are the seeming barren places of scripture . bad plow-men , which make balkes of such ground . wheresoever the surface of gods word doth not laugh and sing with corne , there the heart thereof within is merry with mines , affording , wherenot plaine matter , hidden mysteries . xvii . the royall bearing . god is said to have brought the israelites out of aegypt an * aeagles-wings . now eagles , when removing their young-ones , have a different posture from other foule , proper to themselves ( fit it is that there should be a distinction betwixt soveraigne and subjects ) carrying their prey in their talons , but young ones on their backs , so interposing their whole bodyes betwixt them and harme . the old eagles body , is the young eagles-sheild , and must be shott through , before her young ones can be hurt . thus god , in saving the iewes , put himselfe betwixt them and danger . surely god so loving under the law , is no lesse gracious in the gospell : our soules are better secured , not onely above his wings , but in his body ; your life is hid * with christ in god . no feare then of harme , god first must be pierced , before wee can be prejudiced . xviii . none to him . it is said of our saviour , his fan * is in his hand . how well it fits him , and he it ? could satans clutches snatch the fan , what worke would he make ? he would fan , as he doth * winnow , in a tempest , yea , in a whirle-winde , and blow the best away . had man the fan in his hand especially in these distracted times , out goes for chaffe , all oposite to the opinions of his party seeming sanctity wil carry it away from such who with true , ( bu● weak grace , ) have ill natures and eminent corruptions . there is a kind of darnell , called lolium murinum because so counterfeiting corne , that even the mice themselves , ( experience should make them good tasters , ) are sometimes deceived therwith . hypocrites in like manner so act holinesse , that they passe for saints before men , whose censures often barne up the chaffe , and burne up the graine . well then ! christ for my share . good luck have hee with his honour . the fan is in so good a hand , it cannot be mended . onely his hand , who knowes hearts is proper for that employment . xx . humility : it is a strange passage , rev. . , . and one of the elders answered saying unto mee , what are these who are arrayed in white robes , and whence came they ? and i said unto him , sir , thou knowest . and he said unto me , these are they who have come out of great tribulation , &c. how comes the elder when asking a question to be said to answer ? on good reasō : for his quaere in effect , was a resolution , he ask't st. iohn , not because he thought he could , but knew he could not answer . that johns ingenuous confession of his ignorance might invite the elder to inform him . as his question is called an answer , so gods comm●nds are grants . when he enjoynes us , repent , believe , it is onely to draw from us a free acknowledgment of our impotency to performe his commands . this confession being made by us , what he enjoynes he will enable us to doe . mans owning his weaknesse , is the onely stock for god thereon to graft the grace of his assistance . meditations on the times . i. name-generall . heber had a sonne borne in the dayes when the * earth was divided . conceive we it just after the confusion of tongues , when mankind was parcelled out into severall colonies . wherefore heber to perpetuate the memorie of so famous an accident , hapning at the birth of his sonne , called him peleg , which in the hebrew tongue signifieth partition or division . we live in a land and age of dissention . counties , cities , townes , villages , families , all divided in opinions , in affections . each man almost divided from himselfe , with feares and distractions . of all the children , borne in england within this last five yeares and brought to the font , ( or if that displeas , to the bason ) to be baptized , every male may be called peleg , and female , palgah in the sad memoriall of the time of their nativity . ii. wofull wealth . barbarous is the custome of some english people on the sea side , to prey on the goods of poore shipwrack't merchants . but more divelish in their designe , who make false fires , to undirect sea-men in a tempest , that thereby from the right road , they may be misled into danger and destruction . england hath been toss'd with an hirricano of a civill warre . some men are said to have gotten great wealth thereby . but it is an ill leap when men grow rich per saltum , taking their rise from the miseries of a land , to which their owne sinnes have contributed their share . those are farre worse , ( and may not such be found ? ) who by cunning insinuations , and false glosings , have in these dangerous dayes trained and betrayed simple men into mischeife . can their pelfe prosper ? not got by valour or industry , but deceit ; surely it cannot be wholsome , when every morsell of their meate is mummie , ( good physick but bad food ) made of the corps of mens estates . nor will it prove happy , it being to be feared , that such who have been enriched with other men's ruines , will be ruined by their own riches . the child of ten yeares , is old enough to remember the beginning of such men's wealth , and the man of threescore and ten is young enough to see the ending thereof . iii. a new plot . vvhen herod had beheaded iohn the baptist , some might expect that his disciples would have done some great matter , in revenge of their masters death . but see how they behave themselves . and his * disciples came and tooke up the body and buried it , and went and told iesus . and was this all ? and what was all this ? alasse poore men ! it was some solace to their sorrowfull soules , that they might lament their losse to a fast friend , who though for the present unable to helpe , was willing to pitty them . hast thou thy body unjustly imprisoned , or thy goods violently detained , or thy credit causelesly defamed ? i have a designe whereby thou shalt revenge thy selfe , even goe and tell iesus . make to him a plaine and true report of the manner and measure of thy sufferings , especially there being a great difference betwixt iesvs then clouded in the flesh , and iesvs now shining in glory , having now as much pitty and more power to redresse thy greivances . i know it is counted but a cowardly trick , for boyes when beaten but by their equals , to cry that they 'l tell their father . but during the present necessitie , it is both the best wisedome and valour , even to complaine to thy father in heaven , who will take thy case into his serious consideration . iiii. providence . marvelous is gods goodnesse , in preserving the young ostridges . for the old one , leaveth her * egges in the earth , and warmeth them in the dust , forgetting that the foot may crush them , or that the wild beast may breake them . but divine providence so disposeth it , that the bare nest hatcheth the egges , and the warm'th of the sandy ground discloseth them . many parents ( which otherwise would have been loving pelicans ) are by these unnaturall warres , forced to be ostridges to their own children , leaving them to the narrow mercy of the wide world . i am confident that these orphanes ( so may i call them whilst their parents are a live ) shall be comfortably provided for . when worthy master samuel herne famous for his living , preaching , and writing lay on his death bed , ( rich onely in goodnesse and children ) his wife made much womanish lamentation , what should hereafter become of her little ones , peace ( sweet heart said hee ) that god who feedeth the * ravens will not starve the hernes . a speech censured as light by some , observed by others as propheticall , as indeed it came to passe , that they were well disposed of . despaire not therefore o thou parent of gods blessing for having many of his blessings , a numerous off-spring . but depend on his providence for their maintenance : finde thou but faith to believe it , he will finde meanes to effect it . v. coles * for fagot . in the dayes of king edward the sixth when bonner was kept in prison , reverend ridley having his bishoprick of london would never goe to dinner at fulham without the company of bonners * mother and sister ; the former alwayes sitting in a chaire , at the upper end of the table , these guests , were as constant as bread and salt at the board , no meale could be made without them . o the meeknesse , and mildnesse of such men as must make martyres ! active charity alwayes goes along with passive obedience . how many ministers wives & childrē , now adayes are outed of house and home ready to be starved , how few are invited to their tables , who hold the sequestrations of their husbands or fathers benefices ? yea many of them are so farr from being bountifull , that they are not just , denying or detaining from those poore soules that pittance , which the parliament hath alotted for their maintenance . vi . fugitives over taken . the city of geneva is seated in the marches of severall dominions , france , savoy , switzerland ; now it is a fundamentall law in that signiory , to give free accesse to all offenders , yet so as to punish their offence , according to the custome of that place wherein the fault was committed . this necessary severity doth sweep their state from being the sink of sinners , the rendevouz of rogues , and head-quarters of all malefactors , which otherwise would fly thither in hope of indempnity . herein i highly aprove the discipline of geneva . if we should live to see churches of severall governments permitted in england , it is more then probable that many offenders , not out of conscience , but to escape censures , would fly from one congregation to another , what * nabal said snllenly and spightfully , one may sadly foresee , & fore-say of this land , many servants now adayes will breake every man from his master ; many guilty persons abandoning that discipline under which they were bred and brought up , will shift and shelter themselves under some new model of government . well were it then if every man , before he be admitted a member of a new congregation , doe therein first , make satisfaction for such scandalous sinnes , whereof he stands justly charged in that church which he deserted . this would conduce to the advanceing of vertue and the retrenching of notorious licentiousnesse . vii both and neither . a city was built in germany upon the river weser , by charles the emperour , & vuidekind , first christian-duke of saxony ; and because both contributed to the structure thereof , it was called * mynethyne , ( at this day , by corrupt pronunciation mindin ) to shew the joynt-interest both had in the place . send lord , in thy due time , such a peace in this land , as prince and people may share therein ; that the soveraigne might have what hee justly calls myne , his lawfull prerogative , and leave to the subjects their propriety . such may be truely termed an accommodation which is ad commmodum utriusque for the benefit of both parties concerned therein . viii . fed with fasting . the salmon may passe for the ridle of the river . the oldest fisherman never as yet met with any meate in the maw thereof , thereby to advantage his conjecture on what bil of fare that fish feedeth . it eats not flys with the pearch , nor swollowes wormes with the roach , nor suckt dew with the oisters , nor devoureth his fellow fishes with the pike , what hath it in the water , but the water ? yet salmons grow great , and very fat in their season . how doe many ( exiles in their owne country ) subsist now adayes of nothing , and wandering in a wildernesse of want ( except they have manna miraculously from heaven ) they have no meate on earth from their owne meanes . at what ordinary or rather extraordinary do they diet ? that for all this have cheerefull faces , light hearts , and merry countenances . surely some secret comfort supports their soules . such never desire , but to make one meale all the days of their lives , on the * continuall feast of a good conscience . the fattest capons yeild but sad merry-thoughts to the greedy glutton , in comparison of those delightfull dainties which this dish dayly affords such , as feed upon it . ix . bare in fat pasture . forresters have informed mee , that out-lodging deere are seldom seen to be so fat as those as keep themselves within the parke . whereof they assigne this reason that those straglers ( though they have more ground to range over , more grasse and graine to take their repast upon , yet they ) are in constant feare as if conscious , that they are trespassers , being out of the protection , because out of the pale of the parke . this makes their eyes and eares alwayes to stand sentinells for their mouthes , least the master of the ground pursue them for the dammage done unto him . are there any which unjustly possesse the houses of others ? surely such can never with quiet and comfort enjoy either their places or themselves . thy alwayes listen to the least noise of newes , suspecting the right owner should be reestated , whose restitution of necessity inferres the others ejection , lord that though my meanes be never so small , grant they may be my meanes , not wrongfully detained from others , having a truer title unto them . x. much good doe you . one * nicias a philosopher having his shooes stollen from him , may they ( said he ) fit his feet that tooke them away . a wish at the first view very harmelesse , but there was that in it , which poysoned his charity into a malicious revenge . for he himselfe had hurl'd or crooked feet , so that in effect he wish'd the theefe to be lame . whosoever hath plundred mee of my bookes and papers , i freely forgive him ; and desire that he may fully understand & make good use thereof , wishing him more joy of them , then he hath right to them . nor is there any snake , under my herbes , nor have i ( as nicias ) any reservation , or latent sense to my selfe , but from my heart doe desire , that to all purposes and intents my bookes may be beneficiall unto him . onely requesting him , that one passage in his ( lately my ) bible [ namely eph . . ] may be taken into his serious consideration . xi . the use of the alphabet . there was not long since a devout , but ignorant papist dwelling in spaine . he perceived a necessity of his owne private prayers to god , besides the pater nosters , ave maries , &c. used of course in the romish church . but so simple was he , that how to pray hee knew not . onely every morning humbly , bending his knees , and lifting up his eyes , and hands to heaven , he would deliberately repeate the alphabet . and now ( said he ) o good god put these letters together to spell syllables , to spell words , to make such sense , as may bee most to thy glory , and my good . in these distracted times , i know● what generalls to pray for . gods glory , truth and peace , his majesties honour , priviledges of parliament , liberty of subjects , &c. but when i des●nd to particulars , whē , how , by whom i should desire these things to be effected i may fall to that poorepious mans . a. b. c. d. e. &c. xii . the good effect of a bad cause . god in the leviticall law , gave this reward , to the woman causelesly suspected of her iealous husband , that the bitter water , which she was to drinke in the priests presence , should not onely doe her no harme , but also procure her children , * if barren before . that water ( drunk by her to quench the fire of her husbands jealousie , ) proved like the spaw unto her , so famous for causing fruitfulness . thus her innocence was not onely cleared , but crowned . his gracious majesty hath been suspected to be popishly inclined . a suspition like those mushroomes , which pliny * recounts amongst the miracles in nature , because growing without a roote . well he hath passed his purgation , a bitter mornings-draught , hath he taken downe for many yeares together . see the operation thereof ; his constancy in the protestant religion , hath not onely been assured to such who unjustly were jealous of him , but also by gods blessing , he dayly growes greater , in men's hearts , pregnant with the love and affection of his subjects . xiii . the child man . iohn gerson the pious and learned chancelour of paris , beholding and bemoaning the generall corruption of his age , in doctrine and manners , was wont to get a * quire of little children about him , and to intreate them to pray to god in this behalfe . supposing their prayers , least defiled with sinne , and most acceptable to heaven . men now adayes are so infected with 〈◊〉 alice , that little children are the best chaplaines to pray for their parents . but o where shall such be found , not resenting of the faultes and factions of their fathers ? gersons plot will not take effect . i will try another way . i will make my addresse to the holy child jesus , so is he stiled * even when glorified in heaven ; not because he is still under age ( like popish pictures , placeing him in his mothers armes and keeping him in his constant infancy ) but because with the strength and perfection of a man he hath the innocence and humility of a child him onelywill i employ to interceed for me . xiiii . worse , before better . strange was the behaviour of our saviour , towards his beloved lazarus , * informed by a messenger of his sicknesse he aboade two dayes still in the place where i was . why so slow ? bad sending him , or to him , on a dying mans errands . but the cause was , because lazarus was not bad enough for christ to cure , intending not to recover him from sicknesse , but revive him from death , to make the glory of the miracle greater . england doth lie desperately sick , of a violent disease in the bowels thereof . many messengers we dispatch ( monthly fasts , weekly sermons , daily prayers ) to informe god of our sad condition . he still stayes in the same place , yea , which is worse , seemes to go backward , for every day lesse likely-hood , lesse hope of helpe . may not this bee the reason that our land must yet bee reduced to more extremity , that god may have the higher honour of our deliverance . xv . all sinne , all suffer . the mariners that guided the ship in the tempest , acts . . had a designe for their owne safety with the ruine of the rest ; intending ( under pretence of casting out an anchor ) to escape in a bo●te , by themselves . but the soldiers prevented their purpose , and cut off the cord of the boate , and let it fall into the sea . one and all : all sinck , or all save . herein their martiall law did a piece of exemplary justice . doe any intend willingly ( without speciall cause ) to leave the land , so to avoid that misery which their sinnes with others have drawne upon it ; might i advise them , better mourne in , then move out of sad zion . hang out the * scarlet lace at the casement , ( eyes made red withsorrow for sinne ) but slide not downe out of the window without better warrant . but if they be disposed to depart , and leave their native soyle , let them take heede their fly-boate meets not with such souldiers as will send them back , with shame and sorrow , into the ship againe . xvi . eate worthily . saul being in full pursuite of the flying philistines made a law , that no israelite should * eat untill evening . but it was the judgement of jonathan that the army if permitted to eate had done greater execution on their enemies . for time so lost was gained being layed out in the necessary refection of their bodyes . yea marke the issue of their long fasting . the people at night coming with ravenous appetites did eat the fles● with the * bloud , to the provoaking of gods anger . many english people having conquered some stes●ly lusts which fight against their soules , were still chasing them , in hope finally to subdue them . was it a pious or politique designe to forbid such the r●ceiving of the sacrament ; their spirituall food ? i will not positively conclude that such if suffere● to strengthen themselves with that heavenly repast , had thereby been enabled more effectually to cut downe their corruptions . onely two things i will desire . first that such jonathans , who by breaking this custome have found benefit to thēselves , may not be condemned by others . ly i shal pray that two hungry yeares make not the third a glutton . that communicants , two twelve moneths together forbidden the lords supper , come not , ( when admitted thereunto ) with better stomach then heart , more greedinesse then preparation . xvii . devotions duplicat . vvhen the iewish sabbath in the primitive times , was newly changed into the christians-lords . day , many devout people , twisted both together in their observation , abstaining from servile-workes , and keeping both saturday and sunday wholy for holy employments . during these civill warres , wednesday and fryday fasts have been appointed by different authorities . what harme had it been , if they had been both generally observed . but alas ! when two messengers being sent together on the same errand fall out and fight by the way , will not the worke be worse done then if none were employed ? in such a paire of fasts it is to be feared that the divisions of our affections rather would increase then abate gods anger against us . two negatives make an affirmative . dayes of humiliations are appointed for men to deny themselves , and their sinfull lusts. but doe not our two fasts more peremptorily affirme and avouch our mutuall malice and hatred ? god forgive us , we have cause enough to keepe ten but not care enough to keepe one monethly day of huiliation . xviii . law to themselves . some . yeares since in the vniversity of cambridge it was solemnly debated betwixt the h●ads , to debarre young schollers of that liberty allowed them in christmas , as inconsistent with the discipline of students . but some grave governours maintained the good use thereof , because thereby in twelve dayes they more discover the dispositions●of schollers then in twe ve moneths before . that a vigilant vertue indeed , which would be earely up at prayers and study , when all authority to punish lay a sleepe . vice these late yeares hath kept open house in england . welcome all commers without any examination . no penance for the adulterer , stocks for the drunkard , whip for the petty larciner , brand for the felon , gallowes for the murderer . god all this time us tries as he did * hezekiah , that he might know all that is in our hearts , such as now are chast , sober , just , true , shew themselves acted with a higher principle of piety , then the ●are a voyding of punishment . xx . the new disease . there is a desease of infants ( and an in●ant-disease , having ●carcely as yet gotten a proper name in latin ) cal●ed the ricketts . wherein the head waxeth too great , whil'st the legges , and lower parts waine too little . awoman in the west hath happily healed many , by cauterizing the veine behind the eare . how proper the remedy for the malady i engage not , experience oftimes out-doing art , whil'st wee behold the cure easily effected , and the naturall cause thereof hardly assigned . have not many now adaies the same sicknesse in their soules ? their heads swelling to a vast proportion , and they wōderfully inabled with knowledge to discourse . but alasse how little their leggs ? poore their practise , and lazy their walking in a godly conversation . shall i say that such may be cured by searing the veine in their head , not to hurt their hearing , but hinder the ( itching ) of their eares . indeed his tongue deserves to be burnt , that tlekes of searing the eares of others ; for faith commeth by hearing . but i would have men not heare fewer sermons , but heare more in hearing fewer sermons . lesse preaching better heard , ( reader lay the emphasis , not on the word lesse , but on the word better ) would make a wiser and stronger christian , digesting the word from his head into his heart to practice it in his conversation . meditations on all kind of prayers . . newly awaked . by the leviticall law , the firstling of every cleane creature which opened the * matrix was holy to god . by the morall analogy thereof , this first glance of mine eyes , is due to him . by the custome of this kingdome , there accreweth to the land-lord a fine and herriot from his tenant , taking a further estate in his lease . i hold from god this clay cottage of my body ; ( an homely tenement , but may i in some measure be assured of a better before outed of this . ) now being raised from last nights sleepe i may seeme to renue a life . what shall i pay to my land-lord ? even the best quick creature which is to be found on my barren copy-hold namely the calves of my lips , praising him for his protection over mee . more he doth not aske , lesse i cannot give , yea such is his goodnesse and my weaknesse , that before i can give him thankes , he giveth me to be thankfull . ii. family-prayer . long have i search't the scriptures to find a positive precept enioyning , or precedent observing dayly prayer in a family , yet hitherto have found none proper for my purpose . indeed i read , that there was a * yearely sacrifice offered at bethlehem for the family of iesse ; but if hence we should inferre household holy dutyes , others would conclude they should onely be annuall . and whereas it is said , poure out thine indignation on the heathen , and on the families which have not called on thy name , the word taken there in a large acception reproveth rather the want of nationall , then domesticall service of god . but let not propha● nesse improve it selfe , o● censure family-prayer for will-w●rship , as wanting ● warrant in gods word . for where god injoyneth a generall du y as to ●erve and feare him , there ●ll p●rticular meanes , ( wh●reof prayer a principall ) t●nding thereun●o are commanded . and ●urely the pious house●olds of * abraham , * io●hua , and * cornelius , had ●ome holy exercises to ●hemselves , as broader ●hen their personall devotion , so narrower then the publique service , just adequate to their owne private family . iii. selfe without other-selfe . some loving wife may perchance be ( though not angry with ) grieved at her husband , for excluding her from his private prayers , thus thinking with herselfe ; must i be discommoned from my husbands devotion ? what ? severall closset-chappells , for those of the same bed and board ? are not our credits embarqud in the same bottom , so that they swim or sinke together ? may i not be admitted an auditour at his petitions , were it onely to say amen thereunto ? but let such a one seriously consider what the * prophet saith , the family of the house of david apart , and their wives apart ; the family of the house of nathan apart , & their wives apart . personall private faults must be privately confessed . it is not meet , shee should know all the bosom sins of him , in whose bosom she lieth . perchance being now offended , for not hearing her husbands prayers she would be more offended , if shee heard them . nor hath s●e just cause to complaine , seeing herein nathans wife , is equall with nathan himselfe ; what liberty she alloweth , is allowed her , and may as well as her husband claime the priviledge privately and apart to power forth her soule unto god in her daily devotions . yet man and wife , at other times ought to communicate in their prayers , all other excluded . iv. groanes . how comes it to passe that groanes made in men by gods spirit cannot bee uttered ? i finde two reasons thereof . first , because those groans are so low , and little , so faint , fraile , and feeble , so next to nothing ; these still-borne babes only breath without crying . secondly , because so much diversity , yea contrariety of passion , is crowded within the compasse of a groane . in it is comprized sorrow for our sins , joy in christ , fear of hell , hope of heaven , love of god , hatred of sinne . now as when many men at the same time pressing out at a narrow wicket , all stick , and stop each other , so no wonder if so many passions at the same time , striving to vent themselves at the na●row outlet of a groane , are stayed from being expressive , and the groane become unutterable . how happy is their condition , who have god for their interpreter ? who not onely understands what they do , but what they would say . daniel could tell the meaning of the dreame , which nebuchadnezzar had forgotten . god knowes the meaning of those groanes which never as yet knew their owne meaning , and understands the sense of those sighes , which never understood themselves . v. ejaculations their use . eiaculations are short prayers , darted up to god on emergent occasions . if no other artilery had been used this last seven yeares in england , i will not affirme more soules had been in heaven , but fewer corpes had been buried in earth . o that with david we might have said my heart * is fixed , being lesse busied about fixing of muskets . the principall use of ejaculations , is against the fiery * dartes of the i evill . our adversary inje●s , ( how he doth it god k●owes , that hee doth it we know , ) bad motions into our hearts , and that we may be as nimble with our antidotes , as he with his poysons , such short prayers are proper and necessary . in bard h●vens ( so choacked up with the envious sands that great ships drawing many soote water can not come neare ) lighter and lesser pinnasses may freely and safely arive . when wee are time-bound , placebound , or person bound , so that wee cannot compose our selves to make a large solemn prayer , this is the right instant for ejaculations , whether orally uttered , or onely poured forth in wardly in the heart . vi . their priviledge . eiaculations take not up any roome in the soule . they give liberty of callings , so that at the same instant one may follow his proper vocation . the husbandman may dart forth an ejaculation and not make a balke the more . the seaman never the lesse steere his ship right , in the dark'st night . yea the soldier at the same time , may shoot out his prayer to god , and aime his pistoll at his enemy , the one better hitting the marke for the other . the feild wherein bees feed is no whit the barer for their biting , when they have tooke their full re past on flowers or grasse , the ox may feed , the sheep fat on their reversions . the reason is because those little chymists destil onely the refined part of the floure , leaving the grosser substance thereof . so ejaculations bind not men to any bodily observance , onely busie the spirituall half , which maketh them consistant with the prosecution of any other imploiment . vii . extemporary prayers . in extemporary prayer what men most admire god least regardeth . namely the volubility of the tongue . herein a tertullus may equal , yea exceed saint . paul himselfe whose * speech was but meane . o , it is the heart , keeping time and tune with the voyce which god listneth unto . otherwise the nimblest tongue tires , and loudest voyce growes dumbe before it comes halfe way to heaven . make it ( said god to moses ) in all * things , like the patterne in the mount . onely the conformity of the wordes with the mind , mounted up in heavenly thoughts is acceptable to god . the gift of extemporary prayer , ready utterance may be bestowed on a reprobate , but the grace thereof , [ religious aflections ] is onely given to gods servants . viii . their causelesse scandall . some lay it to the charge of extemporary prayers , as if it were a diminution to gods majesty to offer them unto him , because ( alluding to davids expression to * ornan the jebufite , ) they cost nothing , but come without any paines or industry to provide them . a most false aspersion . surely preparation of the heart , ( though not premeditation of every word ) is required thereunto . and grant the party praying at that very instant fore-studieth not every expression , yet surely he hath formerly laboured with his heart and tongue too , before he attained that dexterity of utterance , properly and readily to expresse himselfe . many houres in night no doubt he is waking , and was by himselfe practising scripture phrase , and the language of canaan , wl ilst such as censure him , for his lazinesse , were fast a sleep in their ●eds . supp● one should make an entertainment for strangers with flesh , fish , foule , venison , fruit , all out of his owne fold , field , ponds , parke , orchard , will any say that this feast cost him nothing who made it ? surely although all grew on the same , and for the present he bought nothing by the penny , yet he or his ancestors for him did at first dearely purchase these home-accommodations , when that this entertainment did arise . so the party who hath attained the faculty and facility of extemporary prayer , ( the easie act of a laborious habit ) though at the instant not appearing to take paines , hath bin formerly industrious with himselfe , or his parents with him ( in giving him pious education ) or else hee had never acquired so great perfection , seeing only long practice makes the pen of a ready writer . ix . night-prayer . death in scripture is compared to sleepe . well then may my night-prayer be resembled to making my will . i will be carefull not to die intestate ; as also not to deferre my will-making , till i am not compos mentis till the lethargie of drousinesse seize upon mee . but being in perfect memory i bequeath my soule to god ; the rather because i am sure the divell will accuse mee when sleeping . o the advantage of spirits above bodyes ! if our clay-cottage be not cooled with rest , the roofe falls a fire . satan hath no such need : the * night is his fittest time . thus mans vacation is the terme for the beasts of the forrest , they move most , whil'st he lies quiet in his bed . least therefore , whilst sleeping i be out-lawed for want of appearance to satan's charge ; i committ my cause to him , who neither ●mbers nor sleepes ; answer for me o my god . x. a nocturnall . david surveying the firmament , brake forth into this consideration , when i considered the heavens the worke of thy fingers , the * moon & thestarres , which thou hast created ; what is man &c. how cometh he to mention the moone and starres , and omitt the sunne . the other being but his pensioners , shining with that exhibition of light , which the bounty of the sun alots them . it is answered ; this was davids night meditation , when the sunne departing to the other world , left the lesser lightes onely visible in heaven , and as the skie is best beheld by day in the glory thereof , so it is best surveyed by night , in the variety of the same . night was made for man to rest in . ●ut when i cannot sleep , may i with this psalmist entertaine my waking , with good thoughts . not to use them as opium , to invite my corrupt nature to 〈◊〉 , but to bolt out bad thoughts , which otherwise would possesse my soule . xi . set prayers . set prayers are prescript formes of our own , or others composing such are lawfull for any , and needfull for some to use . lawfull for any . otherwise god would no● have appointed the priests , ( presumed o● themselves best able to pray ) a forme of blessing the people . nor would our saviour have set u● his prayers , which ( as the towne-bushell is the standard both to measure corne , and other bushels by , ) is both a prayer in it selfe , and a pattern or plat-forme of prayer , such as accuse set-formes to be pinioning the wings of the dove , will by the next returne affirme that girdles and garters made to strengthen and adorne , are so many shackles and fetters , which hurt and hinder mens free motion . needfull for some . namely for such who as yet have not attained ( what all should endeavour ) to pray extempore , by the spirit . but as little children , ( to whom the plainest and evenest roome at first , is a labarinth ) are so ambitious of going , an-hye-lone , that they scorne to take the guidance of a forme , or bench to direct them , but will adventure by themselves , though often to the cost of a knock and a fall : so many confesse their weaknes in denying to confesse it , who refuseing to be beholden to a set-forme of prayer , preferre to fay non-sence rather then nothing in their extempore expressions . more modesty , and no le●e piety it had been for such men , to have prayed longer with set-formes , that they might pray better without them . xii . the same againe . it is no base and beggerly shift , ( arguing a narrow and necessitous heart ) but a peice of holy and heavenly thrist often to use the same prayer againe . christs practice is my directory herein , who the third time said the same * words . a good prayer is not like a stratagem in warre to be used but once . no , the oftener , the better . the cloathes of the israelites whilst they wandered fortie yeares in the wildernesse , never waxed old as if made of perpetuano indeed . so a good prayer , though often used is still fresh and faire in the eares and eyes of heaven . despaire not then thou simple soule ; who hast no exchange of raiment , whose prayers cannot appeare every day , at heavens court , in new cloaths thou maist be as good a subject , though not so great a gallant , coming alwayes in the same sute . yea perchance the very same , which was thy fathers and grand-fathers before thee , ( a well composed prayer is a good heire-toome in a family , & may hereditarily bedescended to many generations , ) but know thy comfort , thy prayer is well know to he●ven to it , which it is a co●stant customer . onely adde new , or new degrees of old affections thereunto , and it will be acceptable to god , thus repaired , as if new erected . xiii . mixt-prayers . mixt-prayers are a methodicall composition , ( no casuall confusion ) of extempore and premeditate prayers put together . wherein the standers , still are the same , and the essentiall parts , ( confession of sin , begging of pardon , craving grace for the future , thanking god for former favours &c. ) like the bones of the prayer remaine alwayes unaltered . whilst the moveable petitions ( like the flesh & colour of thy prayers ) are added , abridged , or altered , as gods spirit adviseth and enableth us , according to the emergencies of present occasions . in the mid-land-sea galleys are found to be most usefull , which partly runne on the legges of oares , and partly flye with the wings of sailes , whereby they become serviceable both in a wind and in a calme . such the conveniency of mixtprayer , wherein infused and acquired graces meet together , and men partly move with the brea the of the holy spirit , partly row on by their owne industry . such medley prayers are most usefull , as having the stedinesse of premeditate , and the activity of extemporary prayer , joyned together . xiiii . take your company along . it is no disgrace for such who have the guift and grace of extemporary prayer , sometimes to use a set-forme , for the benefit and behoof of others . iaacob though he could have marched on a man's pace , yet was carefull not to over-drive the children , and eewes * big with young . let ministers remember to bring up the r●re in their congregations , that the meanest may goe along with them in their devotions . god could have created the world ex tempore , in a moment , but was pleased ( as i may say ' , ) to make it premediatly in a set-method of six dayes , not for his own , ease , but our instruction , that our heads and hearts might the better keep pace with his hands , to behold and consider his workmanship . let no man disdaine to set his owne nimblenesse backward that others may goe along with him . such degrading ones-selfe is the quickest proceeding in piety , when men preferre the edification of others before their owne credit and esteeme . xv . prayer must be quotidian . amongst other arguments inforceing the necessity of daily-prayer , this not the least that christ injoynes us to petition for dayly bread . new-bread we know is best , and in a spirituall sense , our bread , ( though in it selfe as stale and moldie as that of the gibeonites ) is every day new , because a new and hot blessing ( as i might say ) is dayly beg'd , and bestowed of god upon it . manna must dayly be gathered , & not provisionally be hoorded up , god expects that men every day addresse themselves unto him , by petitioning him for sustenance . how contrary is this to the common-practice of many . as camells in sandy-countries are said to drink but once in seven dayes , and then in praesens , praeteritum , & futurum , for time past , present , and to come , so many , fumble this , last , 〈◊〉 next weekes devotion all in a prayer . yea some deferre all their praying till the last day . constantine had a conceite that because baptisme wash't away all sinns , he would not be baptized till his death-bed , that so his soule might never loose the purity thereof , but immediately mount to heaven . but sudden death preventing him , he was not baptized at all , as some say , or onely by an arrian bishop as others a●irme . if any erroniously on the same supposition put off their prayers to the last , let them take heed , least long delayed , at last they prove either none at all or none in effect . xvi . the lords prayer . in this age wee begin to think meanely of the lords prayer , oh how basely may the lord think of our prayers . some will not forgive the lords prayer for that passage therein , as we forgive them that trespasse against us . others play the witches on this prayer . witches are reported ( amongst many , other hellish observations , whereby they oblige themselves to satan ) to say the lords prayer backwards . are there not many , who though they doe not pronounce the syllables of the lords prayer retrograde ( their discretion will not suffer them to be betraied , to such a non-sence sin , ) yet they transpose it in effect , desiring their dayly-bread , before gods kingdom come , preferring temporall benefits before heavenly blessings . oh ; if every one by this marke should be tryed for a witch , how hard would it goe with all of us . lamiarum plena sunt omnia . xvii . all best . at the siedge and takeing of new-carthage in spaine there was dis●ention betwixt the souldiers , about the crown murall due to him , who first footed the walles of the city , two pretended to the crown . parts were taken , and the roman army siding in factions , was likely to fall foule , and mutually fight against it selfe . scipio the generall prevented the danger by providing two murall * crownes , giving one to each who claimed it , affirming that on the examination of the prooffes , both did appeare to him at the same instant to climb the wall . o let us not set severall kinds of prayers at varience betwixt themselves , which of them should be most usefull , most honourable . all are most excellent at several times , crown gro●nes , crown ejaculations , crown extemporary , crown sett , crown mixt prayer , i dare boldly say , he that in some measure loves not all kind of lawfull prayers , loves no kind of lawfull prayers . for if we love god the father , we can hate no ordinance , his child though perchance an occasion may affect one above another . xviii . all manner of prayer . it is an antient stratagem of satan , ( yet still he useth it , still men are cheated by it , ) to set gods ordinance at variance , ( as the desciples fell out amongst themselves ) which of them should be the greatest . how hath the readers pue been clash't against the preachers pulpit , to the shaking almost of the whole church , whether that the word preached or read be most effectuall to salvation . also whether the word pre●ch'd or catechiz'd , most usefull . but no ordinance so abused as prayer . prayer hath been set up against preaching , against catech●zing , against it selfe . whether publick or private , church or closet , set or extempore prayer the best . see how st. paul determines the controversie * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with all manner of prayer , ( so the geneva translation ) and supplication in the spirit . preferring none , commending all lawfull prayer to our practise . xx . to god alone . amongst all manner of prayer to god , i find in scripture neither promise , precept , nor precedent to warrant prayers to saints . and were there no other reason , this would incourage me to pray to christ alone because . st. paul struck elimas blind , christ made blind bartemeus see . st. peter kill'd ananias and saphira with his word , christ with his word revived dead lazarus . the disciples forbad the synophaenician woman , to call after christ , christ called unto her after they had forbidden her . all my saviours workes are saveing workes , none extending to the death of mankind . surely christ being now in heaven , hath not lesse goodnesse because he hath more glory , his bowels still earn on us . i will therefore rather present my prayers to him , who alwayes did heale , then to those who sometimes did hurt . and though this be no convinceing argument to papists , 't is a comfortable motive to protestants . a good third , where so good firsts and seconds have been lay'd before . occasional meditations . i. love & anger . i saw two chil dren fighting together in the street . the father of the one passing by , f●rch't his sonne away and corrected him ; the other lad was left without any check , though both were equally faulty in the fray. i was halfe offended that , being guilty alike , they were not punished alike : but the parent would only meddle with him over whom he had an undoubted dominion , to whom he bare an unfayned affection . the wicked sinne , the godly smart most in this world . god singleth out his owne sonnes , and beateth them by themselves : whom hee loveth he * chasteneth . whilest the ungodly ; preserved from affliction , are reserved for destruction . it being needlesse that their haire should bee shaved with an hired * rasor whose heads are intended for the * axe of divine justice . ii. upwards , upwards . how large houses doe they build in london on little ground ? revenging themselves on the narrownesse of their roome with store of stories . excellent arithmetick ! from the roote of one floore , to multiplie so many chambers . and though painfull the climbing up , pleasant the staying there , the higher the healthfuller , with clearer light and sweeter aire . small are my meanes on earth . may i mount my soule the higher in heavenly meditations , relying on divine providence ; ( he that fed many thonsands with * five loaves , may feed me and mine with the fifth part of that one loafe , that once was all mine . higher my soule ! higher ! in bodily buildings , commonly the garrets are most emptie , but my minde the higher mounted , will bee the better furnished . let ●severance to death bee my uppermost chamber , the roof of which grace is the pavement of glory . iii. bew●re wanton wit . i saw an indentu e too fairely engrossed ; for the writer ( beter scrivener then clearke ) had so filled it with flourishes that it hindred my reading thereof , the wantonnesse of his pen made a new alphabet , and i was subject to mistake his d●shes for reall letters . what dammage hath unwarie rhetorick done to religion ? many an innocent reader hath taken damas●en & theophilact at their word , counting their eloquent hyperboles of christs pres●nce in the sacrament , the exact standards of their judgement , whence after ages brought in t●ansubstantiation . yea from the fa●hers elegant apostraphe'es to the d●ad ( lively pictures by hasty eyes may be taken for living persons ) prayers to saints tooke their originall . i see that truths secretary must use a set hand , in wrighting important points of divinity . ill dancing for nimlle wits , on the precipisses of dangerous doctrines . for though they cscape by their agility , others ( encouraged by their examples ) may bee brought to destr●ction . iv. ill. done un done . i saw one● , whether ●ut of haste , or want 〈◊〉 skill , put up his sword the wrong way ; it cut even when it was sheathed , the edge being transposed where the back should have been : so that , perceiving his errour , he was feigne to draw it out , that hee might put it up againe . wearied and wasted with civill warre , wee that formerly loathed the mann● of peace ( because common ) could now be content to feede on it , though full of wormes and putrified : some so desirous thereof that they care not on what termes the warre be ended , so it bee ended : but such a peace would bee but a truce , and the conditions thereof would no longer bee in force , then whilest they are in force . let us pray that the sword be sheathed the right way , with gods glory ; and without the dangerous dslocation of prince and pe●ples right : otherwise it may justly be suspected , that the sword put up , will be drawn out again , and the articles of an i●l agreement , though engrossed in parchment , not take effect , so long as paper would continue . v. a pace a pace . rowing on the thames , the waterman confirmed mee in what formerly i had learnt from the maps ; how that river westward runnes so crooked as likely to lose it selfe in a labyrinth of its owne making . from reading to lon●on , by land , thirty by water an hundred miles . so wantonly that streame disporteth it selfe , as if as yet unresolved whether to advance to the sea , or retreat to its fountain . but the same being past london ( as if sensible of its former lazinesse , and fearing to be checkt of the ocean , the mother of all rivers , for so long loytering ; or else , as if wearie with wandring and loth to lose more way : or lastly , as if conceiving such wildenesse inconsistent with the gravity of his channel , now grown old , and ready to bee ●urted in the sea ) runnes in so direct a line , th●t from london to gravesend , the number of the 〈◊〉 are eq●ally twenty both by land and by water . ala● ! how much of my life is lavisht away ? oh the intricacies , windings , wandrings , turnings , tergiversations of my dece●full youth ! i have lived in the middest of a crooked generation * , and with them have turned aside unto * crooked wa●es . high time it is now for mee to make streight * paths for my feet and to redeeme what is past , by amending what is present and to come . flux , flux ( in the germa●ne tongue ; quick , quick ) was a mot●o of b●shop * jewels , presaging the approach of his death . may i make good use thereof , make haste , make haste , god knows how little time is l●st me and may i bee a good husband to improve the short remnant thereof . vi . alwaies the rising sunne . i have wondred why the romish church do not pray to saint abraham , saint david , saint hezekiah , &c. as well as to the apostles , and their successors since christs time ; for those antient patriarks , by the confession of papists , were long since relieved out of lim bo ( soon out , who were never in ) and admitted to the sight and presence of god , especially abraham , being father of the faithfull , as well gentile as ●ew , would ( according to their principles ) bee a proper patron for their petitions . but it seemes that moderne saints rob the old ones of their honour , a garnet , or late bernard of paris , have severally more prayers made unto them then many old saints have together . new beesoms sweepe cleane ; new * cisternes of fond mens owne hewing , most likely to hold water . protestants , in some kinde , serve their living ministers , as papists their dead sa●uts . for aged pastors , who have bor● the heat of the day , in our church , are justled out of respect by young preachers , not having halfe their age , nor a quarter of their learning and religion . yet let not the former bee disheartened , for thus it ever was and will be , english-athenians , 〈◊〉 for novelties , new sects , new schismes , new doctrines , new disciplines , new prayers , new preachers . vii . charitie , charitie , church storie reports of saint john , that being growne very aged ( well nigh a hundred yeeres old ) wanting strength and voice to make a long sermon , hee was wont to goe up into the pulpet , and often repete these words , babes k epe your selves from idols , brethren love one another . our age may seeme suffi●iently to have provided against the growth of idolatry in england . o that some order were taken for the increase of charity ! it were liberty enough , if for the next seaven yeeres , all sermons were bound to keepe residence on this text . brethren love one another . but would not some fall out with themselves , if appointed to preach unity to others . vindicative s●irits , if confined to this text , would confine the text to their passion : by brethren understanding only such of their own party . but o , seeing other monopolies are dissolved let not this remain , against the fundamentall law of charity . let all bend their heads , hearts and hands , to make up the breaches in church and state . but too many now a daies are like pharaohs magicians , who could conjure up * with their charmes more new frogs , but could not remove or drive away those multitude of frogs which were there before . unhappily happy in making more rents and discentions , but unable or unwilling to compose our former differences . viii . the sensible plant. i heard much of a sensible pl●nt , and counted it a senselesse relation ( a rational beast , carrying as little contradiction ) untill beholding it , mine eyes ushered my judgement into a beleef thereof . my comprehension thereof is this . god having made three great staires [ vegetable , se●sible and reasonable creat●res ] that men thereby might climbe up i●to the knowledge of a deity , hath placed somethings of a middle nature ( as halfe paces betwixt the staries ) so to make the step lesse , and the ascent more easie for our meditations . thus this active plant ( with visible motion ) doth border and confine on sensible creatures . thus in affrick , some most agil and intelligent marmasits may seeme to shake ( fore feete shall i say or ) hands , with the rudest salvages of that countrey , as not much more then one remove from them , in knowledg and civility . but by the same proportion may not man , by custome and improvement of piety , mount himselfe neere to an angelicall nature . such was enoch , who whilest liveing on earth , * walked with god . o may our conversation be in * heaven . for shall a plant take a new degree & proce●d sensible , and shall man have his grace stayed for want of sufficiency , and not vvhilest living here , commence angel , in his holy and heavenly affections . ix . christ my king . i reade how king edward the first , ingenuously surprized the welch into subjection , proferring them such a prince as should be . the son of a king . . borne in their owne countrey . . whom none could taxe for any fault . the welch accepted the conditions , and the king tendred them his sonne edward , an infant , newly borne in the castle of carnarvan . doe not all these qualifications mystically center themselves in my saviour ? . the king of heaven saith unto him , thou art my sonne , * this day have i begotten thee . . our true countrey man , reall flesh , whereas hee tooke not on him the nature of angels . . without spot or blemish , like to us in all things , sin only excepted . away then with those wicked men , who * will not have this king to rule over them . may he have dominion in and over me . thy kingdome come . heaven and earth cannot afford a more proper prince for the purpose , exactly accomplished with all these comfortable qualifications . x. tribulation . i finde two sad etymologies of tribulation . one from ( tribulus ) a three forked thorn , which 〈◊〉 that such afflictions which are as full of paine and anguish unto the soule , as a thorn thrust into a tender part of the flesh is unto the body , may properly be termed tribulations . the other , from tribulus , the head of a flail , or flagell , knaggie and knotty ( made commonly as i take it , of a thick black-thorne ) and then it imports , that afflictions , falling upon us as heavie as the flaile , threshing the corne , are stiled tribulations . i am in a streight which deduction to embrace , from the sharpe or from the heavie thorne . but which is the worst , though i may choose whence to derive the word , i cannot choose so , as to decline the thing i must * through much tribulation , enter into the kingdome of god . therefore i will labor not to bee like a young colt , first set to plough , which more tires himselfe out with his owne untowardnesse ( whipping himselfe with his mis-spent mettle ) then with the weight of what he drawes ; and will labour patiently to beare what is imposed upon me . xi . beware . i saw a cannon shot off . the men , at whom it was levelled , fell flat on the ground , and so escaped the bullet . against such blowes , falliug is all the fencing , and prostration all the armour of proofe . but that which gave them notice to fall downe was their perceiving of the fire before the ordnance was discharg'd . oh the mercy of that fire ! which , as it were , repenting of the mischiefe it had done , and the murther it might make , ran a race , and outstript the bullet , that men ) at the sight thereof ) might bee provided , when they could not resist to prevent it . thus every murthering piece , is also a warning piece against it selfe . god , in like manner , warnes before he wounds ; frights before hee fights . yet forty dayes and ninevegh shall be destroyed . oh let us fall down before the lord our maker ; then shall his anger be pleased to make in us a daily passe over , and his bullets levelled at us shall flie above us . xii . the first - fruits . papists observe ( such are curious priers into protestants carriage ) that charity in england lay in a swound , from the dissolution of abbies , in the reigne of king henry the eighth , till about the tenth of queen elizabeth . as if in that age of ruine , none durst raise religious buildings , and as if the axe and hammer , so long taught to beat down , had forgot their former use to build up for pious intents . at last comes * william lambert , esqure , and first founds an hospitall at greenwich in kent , calling that his society ( like politique joab , after * davids name . ) the poore people of queene elizabeth . and after this worthy man followed many , that wee may almost dazle papists eyes with the light of protestants good works . the same papists perchance may now conceive charity so disheartened in our dayes ( by these civill warres and the consequences thereof ) that no protestants hereafter should bee so desperate as to adventure upon a publique good deede . o for a lambert . junior ( & i hope some of his linage are left heires to his lands and virtues ) who shall breake through the ranks of all discouragements ; so that now english protestants , being to begin a new score of good works , might from him date their epoche . such a charity deserves to bee knighted for the valour thereof . xiv . the recruit . i reade how one main argument which the apostle paul enforceth on timothy , to make full proofe of his ministery is this , * for i am now ready to be offered , and the time of my departure is at hand . thus the dying saints , drawing neere to heaven , their marke , is the best spur for the surviving to make the more speed in their race . how many excellent divines have these sad times hastened to their long home ? ( so called in scripture * not because long going thither , but long [ ever ] tarrying there . ) how many have beene sorrow-shot to their heart ? o that this would edge the endeavours of our gen●ration , to succede in the dead places of worthy men . shall the papists curiously observe and sufficiently boast , that their stapleton was borne on the same day , on which sir thomas more was beheaded , ( as if his cradle made of the others coffin , ) and shall not our nurseries of learning supply the void roomes of our worthies deceased . no sin i hope to pray , that our timothyes come not short of our pauls , as in time , so in learning and religion . xv . the mongrel . i finde the naturall philosopher , making a caracter of the lions disposition , amongst other his qualities reporteth that first the lion * feedeth on men , and afterwards ( if forced with extremitie of hunger ) on women . satan is a roaring lion seeking whome hee may devoure . only hee inverts the method , and in his bill of fare takes the second course first . ever since hee over tempted our grand-mother eve , encouraged with successe , hee hath preyed first on the weaker sex . it seemes hee hath all the vices , not the virtues of that king of beasts , a woolfe lion , having his cruelty without his geuerositye . xviii . edification . i read in a learned phisitian , how our pro vident mother , nature , foreseeing men ( her wan ton children ) would bee tampering with the edge-tooles of minerals , hid them farre from them , in the bowels of the earth , whereas shee exposed plants and herbs more obvious to their eye , as fitter for their use . but some bold empericks , neglecting the latter ( as too common ) have adventured on those hidden minerals , oft times ( through want of skill ) to the hurt of many , and hazard of more . god , in the new testament , hath placed all historical and practical matter ( needfull for christians to know and beleeve ) in the beginning of the gospell . all such truths lie above ground , plainly visible , in the litteral sence . the prophe ticall and difficult part comes in the close ; but though the testament was written in greeke , too many reade it like hebrew , beginning at the end thereof . how many trouble themselves about the revelatiou , who might bee better busied in plaine divinity ? safer prescribing to others , and practising in themselves , positive piety ; leaving such mistical minerals to men of more judgement to prepare them . xix . mad , not mad . i finde st. paul in the same chapter confesse and deny madnesse in himselfe . acts. . verse . and being exceeding mad against them , i persecuted them even unto strange cities , verse . when festus challenged him to be beside himselfe , i am not mad most noble festus . whilest hee was mad indeede , then none did suspect or accuse him to be distracted ; but when converted , and in his right minde , then festus taxeth him of madnesse . there is a country in affrica , * wherein all the natives have pendulous lips . hanging downe like dogs-eares , alwaies raw and sore ; here only such as are handsome are pointed at for monsters in this age , wherein polluted and uncleane lips are grown epidemicall , if any refraine their tongues from common sins , alone are gazed at as strange spectacles . xx . the deepest cutt. i beheld a lapidary cutting a diamond , with a diamond hammer and anvil both of the same kinde . god in scipture stiled his servants his * jewels . his diamonds they are , but alas , rude , rough , unpolished , without shape or fashion , as they arise naked out of the bed of the earth , before art hath dressed them . see how god by rubbing one rough diamond against maketh both smooth . barnabas afflicts paul and paul afflicts barnabas , by their hot falling out , hierom occasioneth trouble to ruffinus , and ruffinus to hierom. in our unnaturall war , none i hope so weake and wilfull as to deny many good men ( though misled ) engaged on both sides . o how have they scratcht . and raced , and pierced , and bruised , and broken one another ? behold heavens hand grating one diamond with another ; as for all those who un-charitably deny any good on that party which they dislike , such shew themselves diamonds indeede in their hardnesse ( cruel censuring ) but none in any commendable qualitie , in their conditions . finis . page , line . for such , reade sue . notes, typically marginal, from the original text notes for div a e- 〈◊〉 kings . . 〈◊〉 : * seque●er . notes for div a e- * rev. . . * iob. ● . * 〈◊〉 kings 〈◊〉 〈◊〉 . * eph . . * weavers f●n . mon. p . * math. . . ioh● . . * psa. . , . * exod. . . * exod. . . * de tristibus lib. eleg. . * exod. ● . . * dan . * luk. . * plut. 〈◊〉 lives in thesco . act. . . * sam. . . * rev. . . * sam. . . . * examen . con . trident . pag. . colum . . notes for div a e- * john . * job . . * iob. . . * esa. . . * gen. . . * gen. . . * chr. . . * gen. . . * chro. . . * chro. . . * sam . * psal. . * psal. . . * kings . . * verse * ver . * ver. . * ver. . * psal. . . * ●en . . . * fox martir . volum . * rev. . . * iuke . . * gen. . . * num. . . . * exod. . * colos. . . * mat. . . * i ●ke . . notes for div a e- * gen. . * marti . * iob. . . * psal. . * pro. . . * fox mar●yrolog . . volum . p. . * sam. . . * mun●ers cosmog. li . . cap. c . * pro. . . * plutarch moralls . * numb. . . * nat. hist. lib. ch. . * in his life juxta finem . * act. . . * john . * jo●h . . * sam. . . * vers. . * cro. . . . notes for div a e- * e●od . . . * sam. . ● . * gen. . . * josh. . . * acts . . * zach . * psal. . * ephes. . . * cor. . . * heb. . . * sam. . . * rev. . . * psal. . . * mat. . . * gen. * pluta●k in scipo's life . pag. . * eph. . . notes for div a e- * heb. . . * isa. . . * mat. . . * mat. . . * philip . . * psal. . * heb. . . * in his life . p. . * jer. . . * exod. . . * gen. . . * philip . . * psal. . * luk . . acts . . see cem●dens b●t . in kent pag. . * sa● . , . * tim. . * eccles. . pitzeus in vita stapletoni in viros prius qu● in terminas saevit . pin. nat. hist. lib. . cap. . * munster cosmog. * malac. . . acts . . the picture of the conscience drawne to the life, by the pencell of divine truth. vvherein are set out . its nature. . infirmities. . remedies. . its duties. consisting first in the truths to be beleived [sic]. . the vertues to be practised. . the vices to bee avoyded. . the heresies to bee rejected. all seasonable for these distracted times. by alexander rosse. ross, alexander, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing r thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the picture of the conscience drawne to the life, by the pencell of divine truth. vvherein are set out . its nature. . infirmities. . remedies. . its duties. consisting first in the truths to be beleived [sic]. . the vertues to be practised. . the vices to bee avoyded. . the heresies to bee rejected. all seasonable for these distracted times. by alexander rosse. ross, alexander, - . [ ], [i.e. ], [ ] p. printed by tho. badger, for m.m. and gabriel bedell, and are to be sold at their shop neere temple-bar, at the middle temple gate, london : . page is misnumbered . the words "its nature. .. its duties" are bracketed together on title page. reproduction of the original in the british library. eng conscience -- early works to . conscience, examination -- early works to . a r (thomason e _ ). civilwar no the picture of the conscience drawne to the life, by the pencell of divine truth.: vvherein are set out . its nature. . infirmities. . r ross, alexander b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the pictvre of the conscience drawne to the life , by the pencell of divine truth . vvherein are set out . its nature . . infirmities . . remedies . . its duties . consisting first in the truths to be beleived . . the vertues to be practised . the vices to bee avoyded . . the heresies to bee rejected . all seasonable for these distracted times . by alexander rosse . london printed by tho , badger , for m. m. and gabriel bedeil , and are to be sold at their shop neere temple-bar , at the middle temple gate . ● . to the right honorable the lord scudamore , viscount sligo . my lord , when the orbe of learning is illustrat by the irradiation , and benigne aspect of princes favours , then all things in a kingdome are conspicuous and beautifull ; but when the great luminaries and patrons of knowledge are eclipsed , the orbe must needs bee obscured , and every thing within its circumference darkned ; hence ( as in the darknesse of the aire ) men are troubled with strange and mishapen apparitions , which they veryly beleeve are reall visions , whereas indeed they are but phantomes and imaginations of our brains , which upon the introduction of a candle are easily dissipated ; even so in the intellectuall darknesse , men are troubled with uncoth and hideous opinions , beleeving and embracing them as reall truths , whereas indeed they are but illusions . morte obita quales fama est volitare figuras , aut quae sopitas deludunt somnia sensus . which upon the approach of the light of scripture and truth , do vanish into nothing . in this time when darknesse hath overwhelmed the minds of many men , who are molested with strange fancies , which they call new lights , whereas indeed they are but the glating of rotten wood , or of glowwormes , or those skipping lights ( which wee call jack in the candle ) i have adventured to bring in this little tract , as a peice of waxe candle , after so many bright torches , that men may be undeceived , and that the true abjects both of faith and practice may be manifested ; to which small peice j have prefixed your lordships name , as being bound in the obligation of duty and affection to your goodnesse and eminent parts in generall ; whose knowledge , judgment , conscience , and sincerity are such , and so well known , both at home and abroad , as they need not the help of any pen ; so likewise , j am tyed by this small mite to expresse my gratitude , in particular for your lordships favorable aspect on , & respect to me ; which i cannot better testifie , then by acknowledging my selfe . your lordships humble servant to command alexander ross . the contents of the diseases and cures of the conscience . . conscience what it is ? . an erring conscience , how farre it bindes . . the conscience how ruled by opinion . . the doubtfull conscience not to bee followed . . the scrupulous conscience both a punishment and a tryall . . six causes of a scrupulous conscience : . tenne remedies against the diseases of the conscience . the contents of what we must believe . . our conscience bindes us to beleeve there is a god . . that he is one . . immutable . . eternall . . omnipresent . . omnipotent . . infinite . . the chiefe good . . most perfect . . most simple . . incomprehensible . . invisible . . truth it selfe . . ever-living . . the trinity , and the reasons why . . our conscience binds us to beleeve . the creation . ▪ christs incarnation . . that in him were the passions of fear anger and sorrow , and how ? . that in him were two wills . . that his mother was a perpetuall virgin . . and the mother of god . . and that christ was accessary to his owne death , how ? and that in his death the divinity was not separate from his body . . and that hee rose the third day , with the scarres of his woundes . . and that he ascended above all heaven . . and that he sits at his fathers right hand . . and that he is judge of the quick and dead . . our consicence bindes us to believe that the holy ghost proceeds from the son as well as from the father . . wee are bound to beleeve the unitie and universalitie of the church . . and the communion of the saluts with christ and among themselves . . and that god only forgives sins . . and that our bodies shall rise againe . . and that there is an eternall life of glory , after this of nature and grace . . our conscience bindes us to beleeve the truth and authority of scripture . . we are bound to beleeve that there are an gels . . and that god created man , whose body he made of earth , and infused his soule , which soule is immortall , and not by traduction , and how infected with originall sinne . . we are bound to believe the doctrine of predestination . . our conscience bindes us to beleeve that wee are justified by christs righteousnesse , or by his active and passive obedience . . and we are bound to beleive that the good and evill things of this life , come to passe by gods providence . contents of what we must practise . . our conscience bindes us to feare . love , and obey god . . to call upon god , when , where , and how , but not to use imprecations . . wee are not strictly bound to certaine houres , places and gestures . . we are bound sometimes to fast . . and to make confession of our faith . . and to detest openly idolatry and sin . . and to flye when we are persecuted . . and to heare gods word ; how . . and to heare profane ministers , and to receive from them the sacraments , when there is no other meanes . . parents are bound in conscience to bring their children to baptisme . . god-fathers also are bound in conscience to see there god-sons performe what they promise in baptisme . . what in conscience wee are bound to performe , who have beene baptised . . we are bound in conscience to receive the lords supper , when and how . . the minister is bound to give , and the people to receive the cup . . wee are bound in conscience to love one another . . and to worship god onely ; not angels , saints , or christs humanity . . we are bound to sweare only by god , and not by the creatures . . christians may sweare with a safe conscience , why and how . . we are bound in conscience to keepe our oathes , though to our prejudice . . we must not falsifie the oath which we sweare by the creatures . . what oathes are not to bee required . . vnlawsull oathes must not bee kept . . nor oathes made to our neighbours prejudice . . nor oathes made by them who are not of their owne power . . equivocation in oathes unlawfull . . what oathes must be kept that are forced . . what erroneous oathes must bee kept : . we must not make one sweare a falshood , though he think it to be true . . a second oath contrary to the former that was lawfull must not be kept . . the oath must bee kept , whose forme remaines . . the oath ex officio unlawfull . . the oath to conceale a thiefe must be broken . . what vowes we must make and keep . . the monkish . vowes unlawfull . . what works must be done on the sabbath . . we must hasten our conversion . . we must meditate on gods law ; why . . and we must make our election sure ; how ? . we are bound seriously to repent . . and to cherish the spirit ; how . . and to be holy . . and to hope in gods promises . . and to be comforted in afflictions . . and to resist temptations . . and to bee cheerefull in our spirituall desertions . . and to be comforted against the feare of death . . and in all our infirmities to bee cheerfull . . we are bound to obedience for many causes . . and to humility . . and to the knowledge of god in christ . . and to sincerity . . and to speake truth . . wee are still bound to speake the truth . . wee must speake truth when commanded . . the duties of judges . . we are bound to be zealous . . we must labour for contentation . . we must doe good works . . and must search for true wisdome . . and are bound to be vigilant . . we may use worldly policy ; how . . we are bound to forgive wrongs . . we may safely goe to law . . wee may safely in our owne or brothers defence kill the invader . . we must not kill our selves . . wars when and how lawfull . . souldiers should know the justice of the cause for which they fight . . we are bound to suffer for christ . . we must labour for patience . . and for sobriety or temperance . . we must avoyd drunknesse . . hereticks may be punished ; how . . we must submit our selves to gods correcting hand . . we must love god for himselfe . . and wee must love him above all things . wee must subdue our pride . . how we must pray at all times . . we must avoyd evill spirits , witches , southsayers , inchanters , &c. . we are bound to confesse our sinnes . lotteries how farr lawfull . . marriage , how and when lawfull . . consent is required in marriage . . polygany unlawfull . . the mutuall duties of husband and wife . . divorce when lawfull . . wanton and fleshly lusts to be avoyded . in what cases we may separate our selves from a church or congregation . . the ministers duties , and of excommunication . how they should be qualified . . in what cases we must make restitution . . how we are bound to reprove . . and how to receive reprooffe . . how we must love our neighbour as our selves . . the necessity of a holy life . how farr schisme must be avoyded . ▪ we must be carefull of our good name wee must speake and think well of all men , till we know the contrary how far we may conceale our neighbours sinnes . wee are bound to imploy our talents well . the duty of magistrates and people of masters and servants . of parents and children . of ministers and their flocks . , when we are to stand to our bargaines . what usury is lawfull , what is not . . callings needfull , beggers condemned rich mens duties . . we are bound to be bountyfull . . and to shun covetousnesse . , what wee are to eat , and when to refraine . . of apparaell , and cautions in wearing it . . of recreations , and when to be used , and how . . we are bound to abhor slanderers . . we are bound to avoyd sinne . . in things indefferent , we must use liberty . . wee must not omit duties for feare of scandal . . how farr forth the law is necessary . we must rely on gods providence as not to neglect the meanes . . ministers marriage is lawfull . . religion ought to be the princes cheife care . . christians may be kings or magistrates . . princes may with a good conscience demand tribute . the contents of heresies and doctrines to be avoyded . concerning god we must avoyd idolaters , epicures , atheists , anthropomorphits , blasphemers , manich●es , gentiles , stoics , orpheus , homer , hesiod , chrysippus , tertullian , simon magus , cerinthus , &c. concerning the trinity , samosatcnus , arius , servelus , iewes , sabellius , tritheists , antitrinitaries . concerning gods omnipotency ; euripides , simon magus , &c. concerning the creation , aristotle , democritus , &c. concerning christ , the ebionites , arians , cerinthus , &c. concerning christs nativity , saturninus , basilides , &c. concerning christs two natures , samosatenus , monothelits , &c. concerning maryes virginity , cerinthus , carpocrates , &c. concerning the personall vnion , nestorius , &c. concerning christs death , simonians , saturninians , &c. concerning the indissoluble vnion , nestorians , &c. concerning christs resurrection , iewes , ceri●hians , &c. concerning christs ascention , christolyts , manichees , &c. concerning christs sitting at gods right hand , papists &c. concerning christs iudiciary power , astrologers , &c. concerning the holy ghost , macedonians , servetians , &c. concerning the catholick church , papists , pepuzians , &c. concerning communion of saints , nicolaitans , &c. concerning remission of finnes , donatists , &c. concerning the resurrection , menandrians , &c. concerning life eternal , millenaries , &c. concerning the scriptures , marcionits , &c. concerning angels , sadduces , &c. concerning mans creation , rabbins , &c. concerning mans soule , epicurees , &c. concerning gods jmage , saturninians , &c. concerning original sin , armenians , &c. concerning predestination , celestinians , &c. concerning iustification , papists , &c. concerning gods providence , epicures , &c. the picture of a christianmans conscience , where in wee may see . its nature , . infirmities , remedies , . duties ; breifly and plainly delineated , with the pencill of divine truth . conscience which is the invisible iudge that sits upon the tribunall of our soules , sentencing our good and bad actions ; shewing us what is to be done , what to be undone ; a witnes either excusing or accusing us ; a schoolemaster having in one hand a booke to instruct us , in the other a rod to correct us : and like a horsman having a bit to curbe us , that we may not run out , and a whipe to slash us when wee are unruly : which the poets expressed by the snakie haired furies , by the raven of prometheus , continually eating up his heart , and by the dart that sticks in the side of the wounded deere . this conscience i say , is an act ( not a habit ) of the reason , or intellect ( not of the will ) by which it prescribes what is good or evil , right or wrong , to be done or undone ; if we do wel it affords us a continuall feast ; if evill , phalaris his brasen bull is not such a tormentor ; & somuch the crueller in that it is unavoydable , accompanying us where ever we go , as the shaddow doth the body as the evill spirit haunted saul . there are foure infirmities to which the conscience is obnoxious , . error , opinion , . doubts , . scrupulosite . an erring conscience is a bad iudge ; yet the dictats thereof must be obeyed , because it is conceived to be the law , will , and oracle of god ; who therefore resisteth such a conscience , resisteth gods will in his own interpretation and conceit , & goeth against his own beleife ; for he beleeves that he is in the right , though indeed he is an error ; now , what is done either against or without faith , is sinne . rom. . for the egyptian mid-wives who beleeved that they might with a safe conscience lye to save the hebrew infants from drowning , had done against their faith and conscience & so been guilty of murther formaly though not materialy , if they had not lyed . but we must note that though we are bound never to resist the erring conscience , yet we are not obliged , alwayes to follow it ; for if the error be voluntarily contracted , we are not tyed by any obligation to yeeld obedience to it ; yet we are bound by a simple ligation not to doe any thing against it , because the conscience beleeves this error to be truth , & remaines as yet not convinced ; untill which time , these actions which in themselves are materially evill , yet are not evill formally ; as when a man lyeth with his neighbours wife , beleeving her to be his own , he commiteth adultery materially & in effect , though not formally or in his conscience and intention ; and for the same reason the dictates of an erroneous conscience , are to be preferred to the precepts of a superior until the error be removed by the superior , who cannot injoyne us to do that which destroyes the law of nature , but to do any thing against our conscience , were to thwart and oppose that very law of nature . opinion is the second infirmity to which the conscience is subject in this life , by reason we are ignorant of the true causes of things , without which there can be no knowledge ; for scire est per causas cognoscere ; but opinion is a bad rule for men to square their actions by ; seeing we can never give a firme assent unto that which we perfectly know not but by way of probabilitie , therefore the assent is timerous cum formidinecontrarij ; yet it is opinion that for the most part bares rule in the world , and causeth men without scruple of conscience to runne headlong into many errors and absurdities ; it is opinion that imboldens men to persecute without remorse of conscience al such as dissent from them , and in this they think they do god good service ; hence the arians of old thought they were bound in conscience to persecute the orthodox christians , and so the papists are led by the same opinion , at this day in persecuting the protestants , dissonant opinions have as well armed mens consciences with boldnesse , as their hands with fire and sword against each other ; the opinion of universalitie and antiquity hath kept the world so long in blindnesse of popery , causing them without scruple of conscience to swallow down their grosse errors which notwithstanding luther could , not disgest ; neither he of late nor athanasius of old , could satisfie their consciences with the opinion of universalitie ; the opinion that the scholars have of their teachers worth and integrity , make them without any check of conscience maintaine & defend even to their own undoing , and of the place where they live , their masters errors , be they never so absurd ; and this is the cause that the church hath been stil pestered with so many heresies ; the opinion that the subject hath of the princes authority and power , as also the necessity of obedience to his commands , makes them without any controlement of conscience put in execution what soever he commands , be it right , or wrong ▪ and when they take an evil opinion of the prince , though he deserve it not , their conscience sets them on work to rise against him : some physitians think they may kil men with a safe conscience by trying experiments : their conscience doth not check them for murther , because they have an opinion that what they did , was for the furthring of their own knowledge , and the benefit of others : so from the opinion the lawyer hath that it is lawfull for him to live by his profession , he makes no scruple to receive his clients mony , and to plead for him in a wrong cause . . the third infirmity of the conscience is doubting ; to which so long as we are subject , our actions can neither stand with love nor faith , nor goodnesse ; not with love ; for how shall we love god , when we doe that which wee doubt is not consonant to his will : not with faith , for faith is an assurance and firm assent ; but that can be neither assent nor assurance , where there is doubting , and what is done without faith is sinne , saith the apostle . not with goodnesse ; for that action cannot bee good which is done without knowledge ; but where doubting is , there cannot be knowledge . maximum malae mentis judicinm fluctuatio : therfore if the action bee doubtfull which we goe about , it were better bee for borne then put in execution ; for there may be danger in performance , there can bee none in forbearance : a man that doubts of his impotency and ineptitude for mariage , were better abstaine then marry ; hee that doubts whither the goods or estate which hee enjoyes bee his owne or not , were better restore then retaine them , if he can find the right owner , if he cannot find him , then hee were best bestow them on the poore , or else retaine them with that intention and resolution , to restore them to the right owner , and for that cause use his best endeavours to finde him out ; so when we doubt whither the princes command imposed upon us , be just or not ; wee ought to bee resolved either by the prince , or by some other wise and religious man , of the lawfulnesse of that command . if the vsurer doubt whither hee may lawfully take use or not ; he were better forbeare then demand it , for there may bee sinne hee doubts , in taking , there can be none in forbearing . . the fourth infirmity of the conscience is scrupulositie ; a disease that gives it no rest ; for after it hath assented to one part , yet it remaines anxious and wavering , whither that be the rightest part , it hath assented to , and is easily removed from its assent which it gave to this part , & inclined to assent to the contrary , being troubled at every smal conceit , & scruple , perplexed with every shaddow , & imagination of sin ; sometimes making us feare that we have omitted what should have been done : and sometimes that that we have committed what should not have been done ; this sicknesse is sometimes layd upon us by god , as a punishment of our sins , and somtimes as a meanes to try our faith , constancy , and patience , & its a part of our sprituall warfare ; let us not then be dejected ; the end of this tryall is not to hurt , but to help us ; not to kill , but to save us ; neither hath satan any more power to vex our minds with such scruples , then he had to afflict iobs body with soares ; he doeth it by permission from god for our further weal : these scruples like the angels of satan are sent to buffet us ; but let us not despaire , gods grace is sufficient for us . the causes then of our scruples are principally , god himselfe , . instrumentally satan . the conversing with scruplous and rigid men , . hearing such sermons , reading of such bookes , as beget and increase scruples in us , . the evill constitution also of our bodies , and the bad disposition of the spleen , and braine . the cheifest means to cure us of these foure diseases , are . principally prayer , . then meditating on gods word , . hearing of such sermons , & conversing with such ministers as are judicious , learned and pious , who with the good samaritan can poure oyle of comfort into our wounds , and apply the balme of gilead to our soules ; and who have more need of such spirituall physitians , then they who are troubled in miude ? for a wounded conscience who can beare ? . abstaning from conversing with such persons , reading of such bookes , hearing of such sermons , as will rather make the wound wider then heale it . . diligence in our particular calling ; for often times idlenesse breeds doubtings and scruples , . striving to be cheereful & merry , & to converse with such as are of a cheerful and merry disposition ; for the life of a christian consisteth not in sadnesse , pensivenesse and melancholy , but in cheerfullnesse , mirth and alacrity , reioyce alwayes in the lord , i say againe unto you rejoyce , saith the apostle . temperance in our diet , moderation in our passions , & a fit appliction or use of physick , whereby diseases may be prevented & our humours rectified . let us not intertain any scruples in our minds when they come , but reject them and resist their first ' motions ; principijs obsta : . we must set before our eyes the death of christ which is of infinite value to save all sinners ; the bloud of christ cleanseth us from all sinne , saith saint iohn . christ gave himselfe to be a ransome , saith st. paul tim. . . likewise the greatnesse of gods mercy which is above all his workes , psalme . . the plentifulnesse of redemption with him , psalme . . the sufficiencie of his grace , cor. . . even in pardoning of grievous sinners , as of david , salomon , manasses , peter , paul , and others ; he doth not breake the bruised reed , nor quench the smoaking flax ; hee did not despise the canaanitish woman though a dog , nor matthew though a publican , nor the woman possessed with a devill ; nor the thiefe upon the crosse , nor the apostle that denyed him , nor the apostle that persecuted him ; he is a father who will not reject , but imbrace his prodigall sonne if he returne ; he is a physitian who will not hurt , but cure the patient that comes to him , hee invites all that are weary and laden , to come to him , and he will refresh them , matth. . . he calls upon all that are thirstie to come to the water and drinke , esay . . hee professeth that hee came to call sinners to repentance , matth. . . many such places may be alleadged . . if we will not bee troubled with the scruples of conscience , and the temptations arisihg thence ; wee must avoyd solitarinesse , and too much retirednesse ; for satan takes occasion to assault us , when hee sees us alone , as hee dealt with christ in the desert . . let us strive for true knowledge , faith , love , and obedience , which are the maine remedies against all these diseases of the conscience ; for opinions prevaile where true knowledge failes ; and where there is but little faith , there will bee much doubting ; want of love is the cause of so many errors ; and want of obedience to spirituall superiors is the cause of so many scruples . thus having poynted at the diseases of the conscience , and their remedies , i will shew the credenda and agenda of a good christian , that is what we are bound to beleeve , and what with a safe & good conscience we are bound to doe . vvee are bound in conscience to beleeve that there is a god ; for even the greatest atheists that ever were , have been accused , checked , judged , and affrighted by their conscience , even for their secret and invisible sins , intimating thereby that there is a secret and invisible indge , to whom they must give an account of those hidden actions ; many men have been checked by their conscience for doubting or denying that there is a god , but never was man checked by his conscience for beleeving the diety , but rather incouraged thereto , and cherished , being directed to beleeve this both by the light of nature , and the light of grace . and as we beleve there is a god , so we are bound to beleeve that there is but one god , having both reasons and scripture , to induce us to this faith ; the simplicity , & perfection of gods nature , as also the unity of this universe force this beleif upon us . we are bound in conscience to beleeve that god is immutable , because he is not passible . . and that he is eternall , because he is immutable , . and that he is the only ubiquitary entity , both . in regard of his essence , by which all things have existence , . in respect of his knowledge , by which all things are naked to his eyes , . in respect of his power , to which all things are subjected . and . that he is infinit , because he is not confined , by forme or matter , or his own nature . and . that he is the cheifest good , . because he is cheifly appetible . . and the cheifest end of the creatures . . and the cheifest cause of all that perfection and goodnesse that is in the creature . . and that he is most perfect . . because he is the cause of all things . . in whom are contained the perfections of al his effects , that ever were or shall be . . and because he is not a passive , but an active principle . . neither is there in him any defect at all , . and that he is most simple , because in him there is neither composition nor parts , nor act & possibilitie , nor can he be the effect of things , . and that he is incomprehensible , because he is infinit , . and that he is invisible , because sight is a bodyly act , which hath no proportion to a spirituall substance ; and we see the species and similitude of the object , but gods perfection excludes all similitude , . and that he is truth it selfe , because of that transcendent conformitie which is between his intellect & entity , . and that he is the ever-living because he is the ever working god , for the excellency & eternity of his operation shew the excellency and eternity of his life . & that he is omnipotent , because his essence is infinit , & no wayes confined or limited . we are bound in conscience to beleev that ther is in god a trinity of persons , or three wayes of existence , because in the nature of god , there are three reall relations , to wit , paternity , filiation , and procession ; the father alone is unbegott ; the son is of the father as of his originall , not as of a cause , which includes , . prioritie , . dependence , and . a different essence , which things are not in god : the holy ghost is of the father , and the son , not by way of generation as the word is from the intellect , which is the property of the son , who is therefore called the ( word , ) but by way of procession , or love ; for the holy ghost is said to proceed from the father , and sonne , as these two persons love each other mutually ; hence the holy ghost loveth essentially and personally ; essentially , as he is the love that proceeds from the father , and the sonne ; personally , as he from whom this love proceeds . we are bound in conscience to beleeve the creation of the world , because we know this is affirmed by scripture , and learned men of all ages ; because god is omnipotent , wise and good ; because the world is not god , therefore not infinit , nor eternall , neither in it selfe wholly or in the parts thereof . we are bound in conscience to beleeve that in the fulnesse of time god was made man that his invisible atributes of wisdom , goodnesse , justice , and power , might be made known to us ; his wisdome in finding out a way to pay so great a price ; his goodnesse , which is communicative of it selfe , in that he despised not the infirmitie and basenesse of our nature ; his justice in making man , whom satan meant to destroy , the meanes of satans own destruction : lastly his greatnesse ; for the incarnation of the son of god , was far greater then the creation of the world . wee must beleeve that in christ were the three passions , of sorrow , feare , and anger , . of sorrow or paine , for the faculties of his soule were natural , and his body was sensible ; for as the evill of paine is apprehended by the outward sense of touching , so is the evill of sorrow , by the inward sense of imagination ; these i call evils , not of sin , but of punishment , . feare was in him , as it is from the apprehension of future evill ; but not as it includes either the incertainty of the event , or the perturbation of reason , for the one presupposeth ignorance , the other sin ; . there was in him also the anger of zeale which proceeds of iustice , but not the anger of revenge arising from sin , or of the perturbation of reason . we may with a cleare conscience beleeve that christ had two wills , other wayes he could not have had two natures ; notwithstanding , apollinarius , einychus , and onefurious , maintaine the contrary ; for an intelligent nature cannot be perfect without the will ; therefore as god , his will was divine ; as man , his will was humane ; but as he was man , he was also a sensitive creature ; therefore not only had he a rationall will , but also a sensitive appetite ; by this , he willed the cup to passe from him ; by that , he dranke of the cup , here was a diversite of wils , but no contradiction , because it was not secundum idem . we may safely beleeve that mary the mother of christ , lost not her virginity , neither before , nor in , nor after the conception ; for otherwise this could not have stood either with the dignitie of the father that sent him , nor of the son that was sent , nor of the holy ghost that conceived him ; nor yet with the end of christs incarnation , which was to make us the sons of god , by a pure and virgine like regeneration . we may safely beleeve that mary is the mother of god , though not of the godhead ; because she was the mother of that person , who is both god and man ; for this cause there is in christ but one filiation , if wee looke upon the subject or person , but two filiations if we respect the two natures . we may safely beleeve that christ was the cause of his own death ; because he did not hinder it , when he might , either by suppressing his persecutors , or withdrawing himself from them , or by immortalizing his body , but he was accessary to his own death indirectly only , and without sin , that by it he might destroy sinne , and death , and him that had the power of death . wee may beleeve safely that though in christs death and buriall , the soule was separated from the body , yet his divinity was not separated either from the soule or the body ; for the gifts of god are irrevocable , and without repentance ; and the gift of this hypostaticall union was the greatest of all gods gifts ; therefore all christ was in the grave but not wholly , totus sed non totaliter ; because neither the body , nor the soule was separated from the person of the sonne of god . we must beleeve that christ rose the third day with the scars of those wounds which he received in his passion , both to confirme the truth of his resurrection , and by them to make intercession to his father for us ; for they were as so many powerfull orators , imployed by our intercessor to plead for us ; besids they were honourable badges of his victory ; and love tokens of his true affection toward us , and marks of his enemies implacable malice . we must beleeve that christ ascended above al heavens , not by his own power , that is , of his humane nature , yet by his own power , that is of his divinity ; and though it was against the nature of his earthly body to ascend , it was not against the nature of his body as it was the body of the sonne of god , and as it was glorifyed , to ascend . and this he did , that he might prepare a place for us ; that from thence , as our king sitting on his throne , he might give gifts unto men ; as our high preist he might enter into the holy place to make intercession for us ; and as our prophet he might , by sending his spirit from thence , inwardly instruct us . wee must beleeve that christ sits on gods right-hand , not as man only , by being hypostatically united to the divinitie , but as god also by eternall generation , injoying the same glory , felicity and power with the father from eternitie ; therefore although the humanitie of christ is not to be honored with divine worship : yet the man christ is to be adored as being united to god ; the word humanitie intimating the nature , but the word man , the whole person , because of the hypostaticall union . wee must beleeve that christ is iudge of the quick and dead , not as god only , but as man also ; for as in both natures he is our mediator , and head of the church , so in both he is our iudge ; and as in his humane nature he was judged by the world , so in the same nature he shall judge the world ; and because no man hath seen god at any time , and the iudge should be visible , therefore it is fit that christ in the visible forme and nature of man should judge the world . wee may with a cleare conscience beleeve against the tenure of the greeke church , that the holy ghost proceedeth from the son , as well as from the father ; for otherwayes in the persons there would be a dualitie only , and not a trinity , neither are the son and holy ghost otherwayes distinguished but by generation and procession ; and if the sonne be the wisdom and knowledge of the father , and the holy ghost the love of both ; he must doubtlesse proceed from the sonne , because love proceeds of knowledge . wee must beleeve that there is one church universall , in respect of time , place , and person , which neither hath erred , nor can erre , in things fundamentall and absolutely necessary ; and that the head of this church , is christ only , both in respect of eminencie , dominion , efficacie and perfection , as containeing al those graces of spirituall sense , motion , life , and other good things , which he imparts to his members ; and the church of rome is not this catholick church , but a mishapen and lame member therof : and that neither her antiquity , nor multitudes , nor succession , nor miracles , nor continuance , nor unity , nor outward splendor , &c. are true markes of a true church . wee are bound in conscience to beleeve , that there is a communion and fellowship of the saints , among themselves here on earth , consisting in their mutuall loves , in imparting spirituall gifts , and supporting each other , with their mutuall helps : as also with the saints in heaven , they praying for us , and we earnestly desireing to be with them . and with christ also , as the branches with the root , builders with the foundation , the wife with the husband , the members with the head ; he imparting to us his righteousnesse , merits , and prerogatives : and we imparting againe to him , our sins , punishments , and infirmities . we are in conscience to beleeve that god doth forgive sins , and that he alone hath this power ; the minister only pronounceth the pardon ; and that all sins are pardonable , though not actually pardoned , by reason of impenitency , & unbeleife ; & that our sins are pardoned , not for our merits , but for christs obedience : so we are to beleeve the resurrection of bodies , because otherwayes the members cannot be conformable to their head , nor can god bee the god of the living , but of the dead ; christ rose in vaine , our faith is vaine & we are of al men most miserable ; and this resurrection must be of al , because al must be rewarded or punished ; but this resurection shal not be the work of nature , because naturaly from the privation to the habit ther can be no regresse ; and though there may be a natural disposition in the matter to bee reunited to its forme , yet there is no active power in nature to cause this union ; and though there is an inclination in the soule to bee united againe to its body ; yet in the dust there can bee no naturall inclination to the soule of man . we are also to beleeeve that besides this life of nature , and of grace here , there is a life of glory hereafter eternall in the heavens ; which in scripture is called peace , a refreshing , a rest , our masters joy , our fathers house , the kingdome of heaven , abrahams bosome , paradise , the new ierusalem , this life must be eternall , because god is eternall , the soule is immortall , and we that suffer for christ without it , must be of all men most miserable ; the testimony of scripture , the translation of henoch , the rapture of eliah , and the ascension of christ doe confirme the truth of this doctrine . . our conscience also bindes us to believe the truth of gods word ; and that the scripture which we cal canonical are the dictates of the holy ghost ; if either wee consider the majestie of the stile , or the efficacy of the phrase in working upon the heart , like a sharp two edged sword , deviding betweene the soule and the spirit , the joynts and the marrow ; or if we looke upon the antiquity of the scripture , or upon gods providence in the miraculous preserving , and divulging of them against , all opposition ; or if upon the inveterate hatred of satan , and of the world in persecuting , and labouring to falsifie them if they could ; or if upon the fearefull and horrid ends of those men who have hated and persecuted the scripture ; or again , if wee take notice of the divine matter which is contained in them , of the truth of their predictions , and accomplishment of their prophesies ; of the wonderfull harmony and consent of doctrine through all the parts thereof ; of the generall consent of the church through all the world maintaining and preserving the scripture : of the transcendent miracles recorded in them , of the constancy of the martyrs in suffering all kind of tortures for maintaining thetruth of them : if lastly we consider the miraculous calling , the selfe insufficiency , and yet the extraordinary abilities of the men that penned them ; our conscience wil assure us that the scripture were indicted by gods spirit . wee must are beleeve , that there are ministring spirits which in scripture are called angels , gods , sonnes of god , morning starres , seraphim , cherubim , men of god , &c. these wait upon the throne of god , & are imployed by him to comfort , instruct , defend , and deliver from danger the children of god , to carry their soules into abrahams bosome , to gather their bones together in the last day , to pnnish the wicked here , and to separate these goates from the sheep hereafter ; these were created in the beginning all good , some of which persevered in their integrity , partly by the goodnesse of their owne will , partly by gods decree before time , and by his assisting grace in time , and partly by reason of the excellent knowledge they have of god , both naturall , experimentall , and supernaturall or revealed ; and some of them fell by pride and envy , affecting equality with god , and maligning mans felicity , for which cause they were thrust out of heaven , and strucke with blindnesse in their mindes , and perversenesse in their wils ; yet much knowledge they have , both naturall , experimentall , and revealed ; and much strength also , by which they worke upon the bodayes , the minde , and senses of men ; yet they know not our thoughts , nor things to come , except by revelation or conjecture . we are bound also to believe that god made man after his own image , which consisted in righteousnesse , holinesse , and immortality , which image being lost by sinne , was restored againe by christ , and that mans body was made of earth , but his soule of nothing , and not of the heaven , or the fire , or the ayre , or the divine substance . and that there is not one soule of all men , nor a transmigration of soules out of one body into another , nor that the soules were created before the world , or that they are mortall ; being they are simple and uncompounded substances , and not made of matter , or contrary elements ; besides , that the word of god , the consciences of men , the excelency of the soul , the inorganicall faculties thereof , and the consent of all ages and nations do prove its immortality ; therefore it is not educed out of the matter as other formes are , but introduced , and infused by god immediatly , who breathed into adam the breath of life ; and albeit the soule is infused pure by god , yet no sooner enters it into the body , but is infected with originall sin , not by any physicall contact of the body , but by gods just judgment , imputing adams sin to all his posterity , being in his loynes when he sinned , upon which imputation followes an inclination to sin , as a punishment of adams transgression : so the child is infected with originall sinne , not because his soule is united to his body , but because he is the sonne of adam . we are also to beleeve that god from all eternity decreed to create man to his image , and foreseeing his voluntary fall , ordained to elect some in christ to salvation , and to passe by others , which election depended not on mans foreseen faith or works , for god could foresee nothing in himbut what he was to give him , nor could the cause be posterior to its effect , but election is the cause of faith , and good works , for we are elected , that we might be holy . eph. . . therefore faith and works foreseen , are no more the causes of election then of vocation , and justification . we may like wayes safely beleeve , though there be no inherent righteousnesse in us , wherby we may be accounted just in gods sight , yet that we are justified by christs righteousnesse being imputed to us ; not only by his passive obedience in dying for us , but also by his active ; in fullfilling of the law ; for christ is totally ours ; both in doing and suffering ; and as adams active disobedience made us unjust , so christs active obedience hath made us just ; and as our sins were to be expiated , so life eternall was to be procured for us ; his suffering expiated our sins ; therfore his fulfilling of the law , did purchase life eternall for us . we are bound also in conscience to beleeve that the good and evill which befalls us in this life , comes not to passe by any stoicall or fatall necessity , nor by fortune , or haphazard ; but by gods speciall providence , by which he guides the world , not only in generall , but in every particular creature and action also , so that the evill actions of men , which he ordained not by his predestination , are ordered by his providence ; for god infuseth not evill into mens wills , but directeth unto good ends that evill which they perpetrat of their own accord . thus having breifly shewed the credenda , or what in conscience we are bound to beleeve ; now i will as breifly set down the agenda , or what things with a safe conscience we are bound to performe . wee are bound in conscience to feare god as our lord , and able to cast body and soule into hell fire ; and as being our father , to love him with all our heart , all our strength &c. and patiently to beare his corrections , as being arguments of his love , and knowing that he will lay no more upon us then we can beare ; also to obey him with the same cheerfullnesse and alacritie , that the angels in heaven do , and to be thankfull to him , from whom we receive all good things , and the blessings both of his right and left hand ; blessing god the father of our lord iesus christ , who hath blessed us with all spirituall blessings in heavenly places in christ . we are bound in conscience to call upon god upon all occasions , and to lift up pure hands in all places , so that our prayer may be accompanyed with faith , fervency , love , reverence and humilitie , and grounded not upon our own worth , but on christs merits ; and not directed to angels or saints , but to god himselfe , who alone is omnipotent , omnipresent , omniscient , and will not have his glory given to any other ; and we are not to pray only for our selves , but also for all men , even for our enemies ; therefore must not use imprecations against the person of any man , though against their sinns and errors we may ; for the imprecations we read of in scripture , were either predictions , or temporary execrations , or else they were uttered only against sinne ; or by such as had the gift of discerning , or to whom gods will was known in that case . we are not bound in conscience , to observe all canonicall houres in prayer , but we may at all times call upon god ; nor are we necessarily tied to any place , but in all places we may lift up pure hands ; nor to any particular gesture , but we may use any gesture that is reverend ; nor are we tyed to use the voice ; for god can heare the inward cries of the heart ; [ non vox sed votum . ] we are bound in conscience not only to pray , but use sometimes to fast , that our prayers may be the more servent and effectuall , that the untamed lust of our flesh may be kept under , that our unworthinesse , humilitie , contrition , and repentance may the more appeare ; and this we must doe not only when gods judgements hang over us , but also when we have any great blessing to procure , or any great work to perform ; & not only must we abstaine from meate and drinke , but also from all delights , and comfortable recreations , so farre forth as the strength of our bodies will permit ; but withall we must take heed of any conceit of merit , or of distinction of meates for conscience sake , or of set times urged as necessary which ought to be arbitrary . . we are bound in conscience to make open profession of our faith , when we are required thereto by the magistrate , or by such as may command us , that wee may bee known ; or when we see by our silence god is like to bee dishonoured , and the church prejudiced ; hee that confesseth me before men saith christ , him will i confesse before my father which is in heaven . . if at any time we converse with prophane and idolatrous people , we are bound in conscience to shew our dislike both of the one and the other , not onely inwardly in our mindes , but also outwardly by our voyce and gesture ; for god will be honoured of us , both in our bodyes and soules ; for he made both ; neither must wee thinke to serve god and belial at the same time . . if at any time we are persecuted for the truth , and a good conscience , if we see that there is a lawfull way to escape presented to us ; if we know that we have not strength to resist temptations , and fierie tryals , if our persons bee chiefly aymed at , if we have no hope to doe good by our stay , if our resolution be not utterly to forsake our publike charge , if we have any ; but to returne when the times are quiet ; wee may with a safe conscience flye , having both christs counsell , and example for it , besides the practise of many holy men ; other wayes if by our flight god shall be dishonoured , the church prejudiced ; the magistrate , or the state where wee are , wronged , we are not to flye , especially when all lawfull meanes of escape is denyed us . . if we will heare the words of god with profit , and comfort , wee are bound in conscience to lay aside all prejudiciall or evill opinion of the preacher , to cast aside all superfluity of maliciousnesse , and to put away all over-weaning conceit of our own worth & abilities , and all disturbed affections , hardnesse of heart , itching eares , cares of the world , and to receive the word with meeknesse , faith , and love to it , that we being sanctified by prayer to receive it , it may be rooted in us , treasured up in our hearts and dwell plentifully amongst us . . if wee live in such a place where there are none but hereticall or prophane ministers , wee are bound in conscience to heare the vvord , and to receive the sacraments by their mouth , and hands , rather then bee deprived of both ; for the efficacy and dignity of the vvord , and sacraments depend not on the minister that convayes them to us , but on christ , who bestowed them upon us ; a raven may conveigh wholesome foode to elijah , and judas may teach true doctrine to the people ; and the scribes and pharises may sit in moses chaire . . wee are bound in conscience to bring our children to baptisme , when it may bee had , because the signe should not bee denyed them to whom the thing belongeth , for to them belongeth the kingdome of heaven ; therefore wee must suffer little children to come to christ ; we must become as little children , or else wee cannot enter into heaven ; god is the god of our seed after us ; the promise is made to us , and our children ; the precept of baptizing is indefinit , to al men , under which children are comprehended ; children are subject to original sin , therfore ar capable of the laver of regeneration ; children were sealed with circumcision , therefore should not be debarred from baptisme , which is come instead of circumcision ; without regeneration of water , and of the spirit , children cannot enter into heaven ; all the israelites that passed through the red sea , were baptized , amongst which were children ; so the apostles baptised whole families , and children are part of the families ; children also have faith potentially , and in their faithful parents : yet god is not so tied to baptisme , as if hee could not save without it ; the danger lyeth not so much in the want as in the contempt of the sacrament . . as every one who hath bin baptized is bound in conscience to performe what hee hath promised in baptisme , by his god-fathers and god-mothers ; so these are also bound in conscience to see the performance of those things which were promised by instructing and exhorting their god-children , if their parents be dead , or negligent . all we which are baptized , are bound in conscience to rise and walke in the newnesse of life , to mortify and drown the deeds of the flesh , represented to us by baptisme , also to forsake the devill , the world and the flesh , to fight under christs banner , to continue his faithfull souldiers to our liv●s end , according to our promise in baptisme ; to keepe our selves cleane , and our vessels in holynesse ; for seeing we are washed , how shall we defile our selves ? to maintain love and unity , one with another , being all by one spirit baptized into one body , to adhere to christ seeing we have put him on by baptisme , to be conformable to the image of christ our head , in bearing the crosse in our spirituall death , buriall , and resurrection , and to cherish the gifts of the holy ghost , who by the laver of regeneration is abundantly powred upon us . . we are all bound in conscience to receive the sacrament of the lords supper , as often as we have opportunity , if there be no just impediment to the contrary ; for by so doing , we shew our obedience to christs command , and give good example to others ; by these meanes also our faith is confirmed , christs death is declared , and the benefits represented and sealed by this sacrament are received ; but , we must be carefull first to examine our selves , that we may come with knowledge , faith , love , and repentance ; then with a longing desire to partake of christ and his benefits : lastly with thankfulnesse and a stedfast resolution to amend our lives . as the minister is bound in conscience to give , so is the people bound to receive the cup , as well as the bread in the sacrament ; for the bread alone doth not fully represent unto us christs death and passion , neither is bread alone without drinke perfect nourishment ; christ instituted the sacrament in both kinds ; and its wickednesse to alter , or impare the will of the testator : the israelits had not only manna , but also water out of the rock given them , to represent christ ; they did eat the same spirituall meat , and drinke the same spirituall drinke ; and therefore they participate of both ; and if there were not as great need of the one as of the other , it had been needlesse that christ and paul should use them , and urge the receiving of them . we are bound in conscience to love one another , as we see the love of god in this sacrament represented to us ; for this is a love-feast ; so are we bound to be charitable , and bountifull to the poore members of christ , whose bounty in giving to us his own body and blood , is represented in this sacrament ; and lastly , we are bound to offer up our bodies and soules , our wills and affections , to his service , who offered up his precious body and blood on the crosse for our redemption . we are bound in conscience to feare god both inwardly in our mindes ; and outwardly in our bodyes , and to serve and worship him alone , because he made and redeemed both soule and body , and is the preserver and defender of both ; and none but he ; therefore this honor we must not give to angels , for they are our fellow servants , nor to the departed saints , for they know us not ; nor to reliquies and images , for we must not fall down before them nor worship them ; nor to kings and princes , for though a civill respect is due to them , as they are called gods , yet they are but flesh , and shall dye like men ; nor lastly is the humanity of christ , though united to the person of the son of god , to be worshiped with divine worship , considered by it selfe ; but the whole hypostasis , or person of the sonne of god , is the object of divine adoration ; therefore to give dulia to saints and images ; hyperdulia to christs humanitie , and to his mother ; latria to the crosse , is to commit idolatry . we are bound in conscience to sweare by none but by god only ; for swearing is a part of divine worship , which is not to be given to the creature ; besids to sweare by the creature takes away the majesty of an oath , which should not be taken but with reverence , and feare ; lastly such kindes of oathes are scandulous , and offend the weaker brethren : and somuch the rather because , they were used and commended by hereticks , as austin sheweth l. . cont. faust . c. . where he reproves the manichees for sweareing by the creatures . a christian may sweare with a safe conscience , when he is required thereto , by the magistrate ; for in the old and new testament , we read that abraham , isaac , iacob , paul , and other holy men did sweare , yea christ himselfe sweares , and so doth god sweare by himselfe ; and he commands us to sweare , deut. . and . ierem. . the apostle shewes how needfull an oath is for the ending of any controversies ▪ heb. . swearing is a part of divine worship , thou shalt feare the lord thy god &c. and sweare by his name . deut. . which the gntiles knew , who in swearing layd their hands upon the altar ; but we must take heed that we sweare not rashly , for that is to take gods name in vaine ; nor falsly , for that is to adde a lye to an oath ; nor to the prejudice of our neighbour , whither in his goods , name , body or soule , for this is to breake both the tables at one time ; by dishonoring god in sweareing falsly , we breake the first table ; by wronging our neighbour , we breake the second table . we are bound in conscience to keepe the oath which we have taken , though it be to our prejudice . psal. . we have in this the example of that brave roman attilius regulus , who will rather suffer death and torture by the carthaginians , then falsifie the oath he made to them ▪ god is a speciall revenger of perjurie , as we read in the story of zedichias who falsified his oath to the king of babel : and in the story of iohannes huniades , of the great overthrow the christians had for breaking the oath they made with the turke ; therefore how greivously doth the pope offend , in taking upon him to break the oath of allegiance , which people owe to their princes ; but we must take heed we sweare not things impossible , or unlawfull ; for the one cannot , the other must not be kept . we are bound to keepe the oath which wee have made , if the things which we sweare be lawfull ; though we have sworn by the creatures , or by false gods ; for he that sweares by false gods thinkes them to bee true gods ; and the creature is instead of god to him that sweares by it ; therfore laban that swore by his false god , was as much bound to keepe his oath , as iacob was who swore by the true god . . the magistrate cannot with a safe conscience exact an oath of a profane , man who makes no conscience of an oath ; for so hee gives an occasion of perjury ; neither is hee to impose oathes about frivolous things , for that is to take gods name in vaine , neither must hee cause any man sweare by angels or the saints ; for this is to sweare by those that are not gods ; this is to deïfie the creature , and to give it the knowledge of our secret thoughts and to give it that justice and power in punishing perjury , which belongs only to god . . we are bound in conscience to breake an unlawfull oath ; for keeping such an oath is dishonourable to god , and hurtfull to our owne soules , and against the nature of an oath , which was not ordained to bee the band of iniquity ; such was the oath of iepthe , of herod , of monkes . iepthe had better broake his oath , then kill his daughter : so had herod , then murther the baptist ; so had the monkes ; they were better violate the oath of coelebate , then commit fornication . . we are bound in conscience to breake the oath which is made to the prejudice of our neighbour ; such is the oath of monkes , prejudicial to parents and kindred ; such is the oath when we sweare never to lend money ; for this is flat against charitie , such was davids oath , sa. . which he broke , knowing it was better to violate a rash oath , then by keeping of it to murther the innocent . . they are not bound in conscience to keepe the oath which they tooke , when they were not in their own power , but under the jurisdiction of an other ; such is the oath children take either of marriage , or of monasticall life , being as yet under the tuition and power of their parents : such oathes or vowes , are to be broken , we may see in . . of numbers ; neither doth an oath of impossibilities tye any man to performance . we are bound in conscience when we sweare to speake simply , plainly , and sincerely , without equivocation , mentall or verball ; otherwayes by swearing equivocally , we cannot end controversies , nor confirme and beare witnesse to the truth ; but we maintaine a lye , and by deceiving others we make them assent to a falshoode ; and so we abuse gods name , in making it a witnesse to our lye ; besides that by this meanes any kind of lye may be maintained . if an oath be drawne from us by force or fear , we are bound to keepe it , if it be lawfull and in our power , though it be wrongfully extorted from us ; as when we sweare to a theife , to pay him the summe he demands , that we may escape with life and liberty , because by taking god as a witnesse to our oath , we have bound our selves to him , which band we must not forfeit , without wrong done to god . we are bound to keepe the oath we make , though we were deceived in the circumstance ; so ioshua kept the oath he made with the gibeonites , though he was deceived by them , thinking they had dwelt farther off ; many are deceived in their marriages , thinking they marry rich woemen , who prove but poore , but the marriage is good still ; for this is only a circumstantiall error ; but iacob was not bound to performe the oath of marriage with leah , which was put to him instead of rachel ; for this was a substantiall error . we should wrong our conscience , if we should urge a man to sweare that which he thinks is true , though we know it to be false ; for though he sins not that sweares , yet we sin that urge him to it , because we wrong him in making him sweare , to that which is false , and we wrong god in makeing him witnesse to a falshood . if we take a second oath contrary to the former , which was a lawfull oath , we are bound to stand to the former : for the second oath is not only in it selfe unlawfull , but also is made unlawfull by the former promise . we are bound to keepe our oath , so long as the essentiall forme thereof remaines ; but when that failes , we are free ; thus we are bound to the oath we made to our master , so long as hee remaines our master , but when that relation is broken off , we are no more bound to him by our oath . the iudge cannot with a safe conscience take an oath of any man to accuse himselfe , of any hid crime ; which is called the oath ( ex officio ) because no man is bound to accuse himselfe , and such an oath will minister occasion of much perjurie ; besids god only is the judge of secret sins i am bound in conscience to reveale a theife , though i am tyed by oath out of feare to the contrary ; for the concealeing of him is wrong to justice , and prejudiciall to the state , and an occasion that others may lose their lives or goods ; besides in concealing him , i am made partaker of his sinne : [ qui non vetat peccare cum possit , jubet . ] we are bound to make vowes only to god , and having made them , to performe them ; for this is a part of gods worship ; he only knowes the heart and purpose of him that vowes , and can punish the violation therof ; the iewes were bound to vow many ceremoniall duties , from which we are exempted ; but we are tyed to the vow of moral obedience which we tooke in baptisme , and which we renew as often as we repent ; as for the vowes of such bodyly exercise which may help devotion , wee are bound to make them , if we see that our devotion will be helped and increased by such vowes , otherwayes we are left to our christian liberty . we are not bound to vow or to keep the vow ( if we have made it ) of voluntary poverty for so we make our selves unable to do good ; nor of monasticall obedience for so we infringe our christian liberty , and become the servants of men , in submitting and binding our consciences to the ordinances of man ; nor of perpetuall chastity , which is not in our power , and by which wee wrong our own nature , by hindering the continuation of the species , which is effected by propagation . as we are bound to rest upon the sabbath or lords day from our bodyly labour ; so we are also bound to do the works of piety , of mercy or charitie , and of necessity upon that day ; yea the works of liberty too , as to dresse meat , to make beds , &c. if so be they are not scandalous , nor offensive , nor hindrances to gods worship ; for the sabbath was made for man , not man for the sabbath ; i say such workes may be done with a safe conscience . we are bound in conscience to hasten our conversion to god , with what speede we can , because god requires it , and delayes are dangerous ; procrastiation argues unwillingnesse , and the custome of sin takes away the sense of sinning ▪ so the longer we put off our repentance ; the more obdurate wee grow in sin , and the greater wrong we offer to god and to our own soules , in delaying to cast out sin , which is his and our enemy , and the more difficult we make our conversion , by increasing the number and guilt of our sins ; thereby incensing gods anger the more against us , which fire we ought to quench without delay , least it suddenly consume us ; our life is uncertaine , and we are not sure to live till we be old : or if we live , we are not sure then of that grace of repentance , which now we reject ; the times and seasons are not in our power ; late repentance is seldome true ; let us then strike the iron while it is hot , and enter into this poole of bethesda , whilst the waters are stirring . we are bound in conscience to meditate seriously in the law of god , that there as in a glasse we may see our own filthynesse , and inabilitie to goodnesse , and so we may in all humilitie fly from our selves , and from all other creatures in which there is no helpe , and with true sorrow and feare , may lay hold on the promises of the gospell , and hunger earnestly after the righteousnesse of christ , by true faith . we are bound to make our election and calling sure , by cleansing our consciences from evill workes , by setling our affections upon god , by hearkning to his word , by obeying his voice by delighting in the company of the saints , by slighting the honors , riches , and pleasures of this world , accounting them but dung in respect of christ , and by cherishing the holy spirit , by whom we are sealed unto the day of redemption . we are bound seriously to repent our wicked lives , by considering the majesty of god whom we have offended , the greatnesse of his goodnesse towards us ; the fiercenesse of his anger against sinne , the great happynesse we have lost , and the multitude of miseries befallen to us by reason of sinne ; by considering also what christ hath suffered for us ; how impenitency is the greatest of all sins ; and how without repentance wee cannot attaine true happynesse ; now this repentance consisteth in sorrow for sinne , in a constant , fervent , implacable hatred against every sinne ; and in a serious and assiduous purpose to avoyd all sinne , to walke in all righteousnesse , and to use all the meanes whereby wee may attaine the same . . vvee are bound to cherish the good motions of gods spirit in us , and not by our wicked lives to quench or grieve the spirit ; now the meanes to cherish the spirit , are prayer , meditation , obedience , faith , hope , and love . . vve are bound to be holy , because wee are commanded , because god is holy , because without holinesse no man shall see the lord ; neither can there be true faith nor justification without it ; holinesse was a part of gods image , which we lost ; it is also the end of our election , and calling ; and 't is a part of our future happinesse , now this holinesse consisteth in our walking with god , in our wrestling against the flesh , in running the wayes of gods commandements ; in avoyding sin and the occasions of sinne , and in a perfect reformation of all our powers and faculties of our soule . . vvee are bound to trust and rely on gods promises ; for hope is our anchor ; it is hope that supports us in all our actions and sufferings , and makes us goe on with courage , and constancy ; it is the end of our calling ; it is hope that saves us , and it will not make us ashamed , because it cannot bee frustrated ; it bringeth also patience , and true spirituall joy . . wee are bound in all afflictions , to comfort our selves and to be cheerefull ; because we have god who afflicts us , for our father , christ for our advocate and redeemer , the holy ghost for our guide and comforter , the scriptures for our instructers ; besides , gods love towards us , and his decrees are unchangable ; our afflictions are short , our reward is eternall ; no thing befals us without gods providence ; god will give us strength with the temptation : christ hath suffered and overcome all for us ; nothing doth befall us , but what hath befallen others ; and let us consider the fruit or end of affliction which is sweet and comfortable . . vvhen wee are tempted to evill , we are bound to avoyd all occasions of entertaining such a temptation , to resist it as an enemy , to extinguish the first sparkles of this fire ; to betake our selves to prayer and meditation , and to kill this cockatrice in the egge ; and to put on the whole armour of god against it , and not to give way to this enemy ; for it is the chiefe part of our spirituall warfare , to fight against temptations . . in our spirituall desertions , wee are bound to comfort our selves with the remembrance of gods love and promises , who will never utterly forsake us , but onely for a time , even for a moment will hide his face from us , because wee have angered him ; and this is for our good , that wee may the more earnestly seeke him , that our faith , patience , constancy , and other vertues may be the more exercised , and that wee may the more abhorre our sins : and withall wee should call to mind , how that the best of gods saints , even christ himselfe , have for a time beene deserted . . against the feare of death wee are bound to comfort our selves , that christ hath taken away the sting of death , that neither death nor life can seperate us from the love of god in christ ; that death is a gate to future happines , that the death of the saints is precious in the sight of the lord , that death frees us from sinne , from temptations , from the inticements of the flesh and of the world , from all the miseries of this life , and the vanities of the world , that christ will raise us againe in the last day , by the vertue of his resurrection ; let us therefore in consideration of this , keepe a good conscience , waite with patience our appointed time till our change come ; let us therfore strive to the newnesse of life , and to the contempt of the world . we are bound to comfort our selves in our infirmities , in that we have a high priest who is sensible of our infirmities ; in that we have a father , who will take pittie of our infirmities ; in that wee have the holy spirit who helpeth our infirmities ; in that the best of gods servants have been subject to diverse infirmities . . vvee are bound to obey gods commands , because wee are tied to him in many obligations , he is our father , our lord , redeemer , and preserver ; because of his supreame authority , and absolute power hee hath to punish the disobedient ; because hee promiseth many blessings to those who obey his will ; because god reapes no benefit by our obedience , but we our selves ; because wee have the example of christ himselfe , who was in all things obedient to his father , even to the death of the crosse . . vvee are bound to carry our selves humbly and lowly , considering the vilenesse of our nature , the greatnesse and majestie of god , the benefits which we receive by humility ; for it is the way to glory , it makes us capable of grace , of vvisdome , and other vertues ; by it wee are fitted as houses for god to dwell in , for god to looke upon , for god to exalt out of the mire , and to set us with princes ; and it is a powerfull meanes to avert his anger and judgments . . we are bound to labour for the true knowledge of god in christ , without which wee cannot have life eternall , without which the people perish , without which all our knowledge is but ignorance , our wisdome but foolishnesse , and our light but darknesse ; this key of knowledge will open heaven gates to us ; this is that knowledge which will truely open our eyes , that we may see , and be like unto god ; it is the true foode of the soule , without which wee shall never grow fat and well likeing in heavenly things . we must conscionably labour for sinceritie in all our actions , because god hateth hypocrisie , and delighteth in sincerity and in the inward man ; for he knoweth the heart , and searcheth the reines ; because there can be no peace and security , but in sincerity , wch consisteth not so much in outward ceremony , as in inward truth and integrity , not so much in service of the eye , as of the heart ; looking rather to gods approbation then mans ; performing not only the greatest but the the least duties , looking not for reward from men , but from god , serving him as well in private as in publique , as well in adversitie as in prospiritie , as well when he punisheth as when he rewardeth ; abstaining not only from evill , but from all appearance of evill ; and that not only in the light , but in the darknesse also . we are bound in conscience to speake the truth every man to his neighbour ; for god is truth it selfe ; and the devill is the father of lyes ; which are an abomination to god ; a lye is a part of the old man , which we should put off , and mortifie ; a lye is so hatefull to man that stands upon poynt of honor , that it cannot be expiated without a stab ; lying takes all credit away from the lyar , that he is not beleeved when he speakes truth ; it breakes off all societe , and communion betweene man and man , which is grounded on truth ; a lyar is injurious to god the author of truth ; to his neighbour to whom he ought to speake truth ; and to his speech which ought to be consonant to his mind . we are not bound at all times to speake all the truth , or any part thereof , when neither justice , charity , nor piety , do require it ; yet we must beware of iesuiticall equivocation , or mentall reservation , which is indeed plaine lying ; they utter that which is false , and this is a materiall lye ; and that which they knew to be false , and this is a formall lye . when we are commanded by our superior or iudge to confesse the truth ; we are bound in conscience to do it ; for otherwayes we fall into the sin of disobedience ; and by our silence , we wrong both god , the iudge , our selves , and our neighbour , and the state wherein we live ; for god is honored by our confession , and dishonored by our silence ; by our confession , also sinne shall be restrained , justice advanced , and the delinquent either totally cut off , or amended . the iudge is bound in conscience to make diligent inquiry before he pronounce the sentence , to judge righteously , to bewarre of partialitie , and acception of persons , to beware of delayes , and demurrs , by which justice may be put off , and to beware of corruption and bribery , whereby justice is perverted ; to informe the witnesses of their duty , that they must bewarre of lying , malice , calumnie , that they must discharge their conscience by speaking the truth , that so god may be honored , the party accused may be either cleare or condemned , the law executed , & so justice and peace maintained ; which cannot be better performed , then by punishing him who out of purpose and malice beares false witnesse , according to the law of retaliation . we are all bound to be zealous of gods glory , and of good works ; for without true zeale god cannot be honored , nor sinne suppressed , nor gods judgements averted , nor our true love to god witnessed ; nor true comfort of conscience , or life eternall obtained ; but let our zeale be according to knowledge out of true indignation against sinne , and true love to gods glory , with true sorrow for dishonoring god ; let it also be joyned with constancy , fervency in gods cause , and mildnesse in our own , as we see in moses and christ . in what condition soever we are , we ought to be content ; if we consider gods providence , in ordering all things according to his pleasure ; if the shortnesse of this life , if the estate of the richest and greatest men , how little satisfaction or comfort they reape even out of their greatest plenty ; if the fullnesse of content and happynesse reserved for us in heaven ; if the true tranquillitie of mind which we receive by our contentation , and lastly if we consider the miserable condition , tentations , unquietnesse , and anxieties , of those that want this gift of contentation . we are bound to exercise our selves in doing good , because we are commanded , because good works are the way to heaven , in which we must walk ; they are testimonies of our faith and profession ; the fruits of every good tree ; the meanes whereby our heavenly father is glorified ; by them we are made conformable to christ our head , who went about doing good ; they are the end of our election and calling ; and this exercise must be constant , fervent , sincere , and with delight and readinesse , with a true hatred of sinne , with prayer and meditation ; yet we must not confide in our workes , but lay hold on christs merits by faith , acknowledging our own imperfection and inabilitie . we are bound to search for that true wisdome , which consisteth in seeking out and useing the meanes , of advanceing gods glory and our own salvation , and in avoyding all hindrances thereof ; especially the wisdome of this world which is an enemy to god , and by him accounted foolishnesse ; because it will not be subject to the wisdome of god , nor doth it comprehend the things of gods spirit . we are bound to be vigillant over our selves ; for we have watchfull enemies , and we are in danger every howre to be devoured by them ; the time , place , and manner of our death is uncertaine ; we know not at what howre our master will returne , or our bridegroome will come , the eye of the almighty which runs through all the world , and is still observing all our actions , neither slumbers nor sleepes ; and that we may be the more watchfull , let us take heed least at any time we be overcome with surfeiting and drunknesse , let us be sober and watch unto prayer . we may with a safe conscience make use of worldly policy , as joshua , gideon , david , paul , and other holy men have done ; if so be that this policiy is not beyond or against our private calling ; nor repugnant to justice , nor injurious to religion , nor opposite to gods glory . we are bound to forgive the wrongs done unto us , for so christ hath taught us , both by his example and precept ; the lords prayer teacheth the same god is ready at all times to forgive us ; it is the glory of a man to passe by an injurie ; revenge belongs to god , and he will repay ; therefore we must remit both the revenge and the punishment ; yet we may take notice of the wrong and require satisfaction , without the breach of christian clemency . we may with a safe conscience right our selves by law when we are wronged , as paul when he appealed to caesars tribunall ; for the law is gods ordinance , and iudges are his ministers to end controversies ; but we must take heede of anger and malice in our law suits , and that we goe not to law upon every light occasion , or for every trifle rashly ; but to use all meanes of reconciliation rather then law , and to beare as much as we can with patience , shewing our christian moderation , and acknowledging gods providence in this our tr●all , and with all our love to our adversaries . we may with a safe conscience kill another to save our selves , if so be we are injuriously and suddenly set upon , and have no other meanes of escape ; nor any intent of revenge ; for to defend our selves , and to preserve our lives , though by the death of another , we may by the law of nature , [ vim vi repellere licet ] and likewayes by the law of god exod. . . so we may defend our innocent brother , by killing the theife that invades him ; for we must love our neighbour as our selfe ; and a woman may thus defend her chastity , by killing him that would ravish her ; for chastity is no lesse precious then life it selfe ; abraham sinned not when he rescued his kinsman lot , with the slaughter of many men ; nor had lucretia sinned , had she killed tarquinius . though we must not upon any pretence kill our selves , because such a murther is contrary to gods law , the law of nature , iustice , and charitie ; yet we may with a safe conscience suffer our selves to be killed , for a publique good , for the maintainance of innocency , justice , and religion , for the advanceing of gods glory . one nation may lawfully make war against another , because they may lawfully repell force , by force , because god commanded it ; neither the baptist , nor christ do absolutely forbid it ; the magistrate beareth not the sword in vaine ; and nationall injuries can not be otherwayes many times repelled , or vindicated , but by wars ; but care must be had , that all meanes be first used , befo●● war be undertaken , that the authority of the undertakers be lawfull , that the cause be just , the meanes , and wayes be honest , or honorable , and that the end be good , to wit gods glory , and future tranquillity , and that the innocent be not oppressed with the guilty ; as it is in storming and direption of townes , castles , and shipps ; except it be upon unavoydable necessity . inferior souldiers whither they be subjects of , or strangers to the prince that imploys them , ought to be sure of the justice of the cause , before they fight ; otherwayes they fight against their conscience if they know the cause to be evill ; and if they doubt , they ●●●ht without faith , which is sin ; for though they are bound to obey , yet they are not bound to a blind , or to an unconscionable obedience . we are bound with a christian courage and fortitude , to undergoe all hazards and difficulties for christ , because he hath suffered somuch for us , and hath redeemed us , because this is the end of our election and calling , because god hath promised to be with us in all our extremities , because we shall be more then conquerers , through him that loved us ; and we know that all things shall worke together for the good of them that love god , and that great is our reward in heaven , even the crown of righteousnesse which is layd up for us : this courage will not faile us , if we call upon god , if we love him , and if we put our trust in him . we are bound to labour for patience , in beareing of crosses , and in waiting for releife ; fot without patience , we cannot possesse our soules , nor without patience can we run the race set before us ; therefore we have great need of patience , that after we have done the good will of god , we may receive the promise ; thus the apostle laboured to approve himselfe in much patience , in afflictions &c. we are bound to be sober and temperate , moderating our affections concerning profit and delight , by making a covenant with our eyes , eares , and mouth , by considering the vanities , and instabilitie of sublunary things , and the latter end of unlawfull pleasures , and how all wise and good men have despised them ; and that there is only content , satisfaction , and delight in heavenly things . we are bound to avoyd intoxicating our selves , or others with strong or excessive drinking , and likewise the company of drunkards , and the occasions of drinking , by which our reason , judgement , and memory are either weakned , or overthrown , our health and wealth impared , our time mispent , our fame and good name wounded , good men greived , god himselfe angred , the practice of holy duties hindred , and our hearts in this finne harnded ; besides drunknesse is the occasion that many other sinnes are committed . the civill magistrate is bound to punish hereticks , not as they differ in opinion from the church , but as they are peevishly obstinate , and disturbers of the publique peace ; and if their heretical opinions be blasphemous , he should put them to death , if they obstinately persist in their blasphemy ; for the magistrate beareth not the sword in vaine ; yet he must not use violence or force to compell men to imbrace the truth ; for compelled faith will never prove sincere , but hypocriticall ; and the act of faith is voluntarie , and therefore free . we are bound with all humilitie to submit our selves to gods correcting hand , without grudging or murmuring ; or shrinking from our duty and obedience , or flying to unlawfull meanes of ease , or dispairing ; because god who corrects is our father , who will lay no more on us then we can beare , who wil not forsakeus in our extremities , but will go with us through fire and water ; because the time of our afflictions is short , and they not worthy of the glory to be revealed , because our sinnes have deserved more greivous punishments then we can suffer here ; and because christ our head indured the crosse , despised the shame , and by patient suffering of afflictions hath entred into his glory . we are bound to love god , not somuch for his bounty towards us , as for his own goodnes and transcendent perfection ; for to love god because of his bounty to us , is to love our selves before him , whereas our love to him , should be like his love to us ; his own goodnesse induced him to love us , in whom he found no goodnesse at all ; so that same divine goodnesse should induce us , to love him , who is goodnesse it selfe ; besides , the love of freindship is more perfect then the love of benevolence ; for the love of true freindship is grounded upon vertue and goodnesse , whereas the love of benevolence , is grounded on bounty or beneficence . we are bound to love god above all things ; that is , we must be willing to forsake the things we affect most , that we may injoye him , we must shun all such meanes as may induce us to anger him ; nothing must greive us so much as when we offend him ; nothing , neither prosperity nor adversity , must separate us from him ; no company must somuch please us , as the society of them that belong to him ; nothing must content us untill we be fully united to him . we are bound to subdue and keepe under our proud affections , to which naturally we are all prone ; by considering the greatnesse of god , the vilenesse of our own nature , the wrath of god against pride , both in the angels and in men , and the many obligations in which we are bound to subject our selves to god , who hath made and redeemed us , and doth still sustaine and protect us , and at last will crowne and reward us . we are bound to pray at all times in respect of preparation , and disposition to prayer ; so we are bound to pray actually upon all occasions , because satan upon all occasions is ready to tempt us ; our dangers are many , our wants are great ; prayer is a part of that service we must performe to god , it is the meanes by which we converse and conferre with god ; therfore we ought to take all opportunities of prayer , as christ and all holy men were wont to do ; and withall we are bound to pray fervently , having our minds bent on god , to whom we pray ; on the matter for which we pray ; and on our own hearts , that we may know with what disposition and affection we pray . we are bound to avoid all conversation with evill spirits , or such as commerce with them , as also to reject all such meanes as they worke by , which meanes have no power or efficacie at all , either from god or nature , men or angels , to produce the effects they seeme to produce ; but are the tricks of satan , to delude and seduce men ; therefore witches , inchanters , southsayers , and such as consult with them , and use their help , do plainly forsake god , and mancipat themselves to satan , gods enemy , by which they shew that they have renounced the faith , and mistrust the power , goodnesse , and justice of god ; therefore judiciall astrologers , fortune-tellers , necromancers , and such as trust to physiagnomie , palmestry , dreames , and superstitiously are perplexed with the crossing of a heart , the falling of salt , with such as they cal unluckie dayes , with characters and charmes , and such like , are not to be suffered among christians ▪ we are bound to confesse our sins to god in prayer , either explicitly , or implicitly , because in prayer we must acknowledge our own unworthynesse , in all submission and humility , without which we cannot obtaine any blessing from god , nor can our consciences be eased ; nor god glorified , nor satan confounded ; for if we accuse not our selves , he will accuse us ; let us then prevent him , by a detestation of our sinnes ; but we are not bound to confesse every particular sinne to the priest . we may safely use divisory lotteries , for deciding and determining of some things , if so be we are necessitated , and have no other meanes , to determine a doubtfull thing , if we dishonor not gods providence , by ascribing any thing to fortune , if we use no deceit or fraud , nor have any bad or sinistrous intentions ; but these lotteries , which they call divinatory , and consultory , are not lawfull , for we have no warrant for such , and they are a tempting of god , and little better are the gameing lotteries with cards and dice , by which gods providence is dishonored , time lost , quarrels are raised , and often times swearings and blasphemies uttered , besides cheating is countenanced , and many mens estates wronged . if we have not the gift of continency , we are bound to marry ; for its better to marry then to burne ; by this meanes we avoyd fornication , we live more comfortably together then alone , our family is propagated , the state is strengthned , and the church inlarged ; therefore marriage hath been still honorable among all nations ; god ordained it in paradise , christ honored it with his own presence , and first miracle , in cana ; but we must not marry within the prohibited degrees of consanguinitie , or affinitie , because it is against modesty , against the inlarging of freindship , and the end of matrimony , which is , to make two one flesh , which is already effected in consanguinitie . we cannot with a safe conscience marry a woman without her own consent and the consent of her parents ; for this is a duty that children owe to their parents ; and hath been the practise of holy men ; and this consent must be free and voluntary , not forced ; and the parties consenting must be of age , and such as are guided by reason , and have power to dispose of themselves . wee cannot with a safe conscience have above one wife at once ; for god gave a dam but one evah ; the husband will love one wife better then two ; for love divided is weaker , then united ; the children will be more carefully educated ; we read of two , that by marriage are made one flesh , not of three ; we see divers creatures are by nature taught to content themselves with single mates ; polygamie is often times the cause of jarres in families , and therefore cannot be lawfull , but where there is an immediate dispensation from god , as is supposed was among the patriarchs , before the flood , and sometime after . the husband and wife are bound to love and respect each other , and to dwell together , to have all things in common ; to professe the same truth , and to communicate to each other the use of their bodies , according to the law of marriage ; the man is to cherish and maintaine , to instruct and guide his wife ; and she is to honor , feare , and obey her husband ; she must temper her tounge , and he must keepe in his hands ; he may reprove , admonish and instruct , but not strike , which causeth hatred and strife , and shewes want of true love ; she may not give away his goods , without his consent , neither must they live apart except upon urgent occasions . a man cannot with a safe conscience put away his wife , except it be for adultery , for that unties the band of matrimony ; yet this band may be tied againe , upon the desire and consent of the innocent party , in whose favour the divorce was made . we are bound to abstaine from fleshly lusts , which fight against the soule ; which destroy the body , which dishonor god , which wrong man-kind , and are the causes of many other sins ; therefore we must make a covenant with our eyes , not to looke upon wanton or immodest objects whither in apparell , pictures , bookes , or lascivious gestures , wee must make a covenant with our eares , not to heare , immodest words or songs , wee must covenant with our tongues , to speake only such words as edifie , and not by them utter what is not lawfull to bee done ; for immodest actions are concealed , so should immodest speeches bee , by which god is dishonoured , the soule of the speaker and so likewise of the hearer is indangered , and good men are grieved , and we should make a covenant with our hearts not to entertaine lascivious thoughts with delight , but to reject them with detestation ; otherwise cogitation wil breed delight , delight consent , consent action , and actions a habit . lastly , wee must take heed of lascivious kissing , embracing , touching of women , and immodest dances ; and of luxurious and unchast speeches , gestures , or any other such like expressions in stage-playes , which have made both the actors , and the sports , & the recreation it self hatefull , tho otherwise tolerable . . vvee are bound in conscience to separate our selves from that church where gods name is dishonoured , idolatry practised , and wickednesse countenanced , least wee pertake of her sinnes , and so of her punishment ; but wee are not therefore bound to separate our selves from all congregations , where some bad men are suffered ; for in this life is no perfection , and the sheepe here are mingled with goates ; in the same net are good and bad fishes ; in the same field corne and tares , which must not be suddenly pluckt up ; we must exercise our patience in induring such churches infimities and indevour to amend them , & not by our departure increase them , or exasperate our weake brethren and give occasion of schisme . . ministers are bound to preach and catechise their flocks , sincerely , purely , constantly , boldly , powerfully ; to administer the sacraments without superstition ; to resist schisme and heresie , beate downe sinne and iniquity ; to suspend from the sacrament , and to excommunicate in cases of extremity , which censure is indeed the act of the whole church , whereof the minister is the mouth ; but one church is not to excommunicate an other , not being subordinate , although upon just cause there may bee separation or desertion ; but although the church may refuse to cast pearls before swine , or give that which is holy to dogges , and is bound to purge out the old leaven ; yet she cannot debarre men from hearing the word , unlesse they bee obstinate dispisers and scoffers of it , nor can shee keepe them out of heaven , except they bee impenitent ; nor can shee breake off the oeconomicall communion that is betweene husband and wives , parents and children , masters and servants , nor yet the politicall society , that is betweene magistrates and subjects . . every minister is bound to have learning , integrity of life , dexterity of preaching , and a will bent to doe god service , and to edifie the church , and not to respect his owne honour , wealth or profit , or to intrude himselfe into that sacred function , without both inward and outward calling , as many doe , who by friends , simonie , or any other sinistrous way creepe in at the window , but enter not in at the dore ; neither must they forsake the charge once undertaken , except they be forced or necessitated . we are bound to make restitution of our neighbours goods whither we detaine them by loane , fraud , or theft ; for it is a theft to detain the owners goods to which we have no interest , against his will ; and it is both a violation of justice , and also of that love we owe to our neighbour ; which restitution must be made , either really ( if we are able ) or else mentally , and in our resolution , if we cannot ; wee must also restore to the right owner if he can be found , or else to him that is next a kin ; if there be none , then dedicate it to god , in some pious or charitable use ; and we must restore the very thing it selfe if we can , or else the full value of it ; so we are bound to restore his good name , which we have hurt , either by recantation , or accusation of our selves , or compensation for the wrong he hath sustained ; or if we have hurt him in his body , we are to make such satisfaction as the law requires ; or if we have hurt a woman , in the losse of her chastity , we must make restitution by marriage , or by paying her portion . we are bound in conscience to reprove sinne in whom soever we find it , for it is an argument of love , and no lesse needfull then almes to him that is in want ; if it be mercy to pull our neighbours beast out of the mire , much more to pull himselfe out of the pit of sinne , where his soul will perish ; but our reproofe must be grounded on gods word , must be sweetned with mildnesse and discretion , and uttered in love , opportunity of time , place , and other circumstances must be observed ; our superiors must be reproved with reverence , our equals and inferiors with love , and benevolence ; and because charity begins at home , we ought first to reprove our selves for that sinne , which we reprove in others , and not to take more notice of our neighbours moates , then of our own beames . we are bound to hearken to reproofe , accounting the wounds of a freind , better then the kisses of an enemy ; and to receive reproofes with all humility , love and patience ; and to resolve to make use of such physick , though unpleasant ; for it is no lesse wholsome for the soul , both to cure , and prevent spirituall diseases , then aloes , though bitter , yet fit to purge us of our bodily humors . we are bound to love our neighbour as our selves , by wishing , and doing the same good for him that we wish and do for our selves , and with the same mind and sincerity , not wishing him any hurt , except it be for his further good , and for gods glory ; so we may wish the losse of his goods , for the gaine of his soul ; and the death of a tyrant for the safety of the state , nay we may safely venture the losse of our own bodies , for the saving of our neighbours soules ; and we are to pray for him , as for ourselves ; even for our enemies , by this , sheweing we have committed our cause to god , and that we desire not revenge , and in this we immitate our heavenly father , who causeth his sunne to shine upon the good and bad ; and his raine to fall upon the just and unjust ; and who hath been pleased to reconcile himselfe to us his enemies . wee are bound by a holy life to shew good example to others ; for the imployment of our talent is required ; god by this is gloryfied , others by our example in goodnesse incouraged ; otherwayes good men by us will be offended , and by our scandalous life the gospell will be hindred , and the church of god reproached , and profane men in their wicked waies animated and hardned . we are bound to avoyd and prevent rents or schismes in the church ; for they often times make way for heresies , they overthrow the life of the church which consists in unity , they hinder the edification of the church and the growth of christianity , they also destroy love and charity ; and as we are bound to avoyd schisme , so must we shun the company of schismaticks , least we seeme to countenance their schisme , and that we may not be infected therewith , or give occasion to others to follow our example ; yet he is no schismatick , that separates himselfe from that church which persecutes him for the truth ; or with which he can hold no communion without manifest danger of sinne and seduction . we are all bound to be tender of our fame and good name , cheifly magistrates and ministers ; otherwayes god will be dishonored , the church hindred , the gospell and justice scandaled ; but if our fame be without cause wounded , we must with patience beare it , being a part of our crosse , which christ and his best servants have with patience endured . wee are bound to speake and thinke well of all men , whilst we have no reason to the contrary , and not to judge , censure , or condemne any man rashly , which argues in us , either inadvertency , to timerite , levitie , or malice ; it is a sinne repugnant both to charitie and justice ; for every man hath as great right to his good name , as to his goods ; we wrong a man more by taking his good name away , then by stealing his goods ; for in this we make him to be pittied , but in the other to be dispised and hated ; we also wrong god by usurping his office , for he is the only iudge of secreets . we are bound to conceale the secret infirmities of our neighbour , least by divulging them we wrong his reputation ; except it be when we have no other way to reclaime him ; or when we see that the concealing of his sinne , may prove dangerous to others ; then a publike good is to bee preferred to a private . wee are bound to imploy the talent which our lord hath given us , and not to hide it in a napkin ; wee must impart our gifts of knowledge , wisedome , wealth and such , like unto others ; for wee are not lords , but stewards of them ; and the more eminent wee are , the more careful should we be , in the cariage of our selves , least we spoyle others by our bad example . if much be given us , much will bee required of us ; and inferiour men are apt to bee drawne by the example of their superiors : whereas indeed they are bound to respect and honour them as their superiours , but not to follow them , if they bee bad christians . . magistrates are bound to maintaine their people in peace , to defend them from oppression , to advance religion , and learning arts and industrie ; to reward the good and punish the evill doers ; for hee is the minister of god for our weale , so the people are bound to submit themselves to their governours , to honour them , and maintaine their charge ; to bee obedient to their commands , and thankfull for the good they receive from them . . masters are bound to feed and cloath their servants , to pay them their wages , to use them with gentlenesse , to instruct them in the wayes of godlinesse ; to help them in their sicknesse , and to use them according to their deservings to punish them for their stubbornnesse ; so servants are bound to love , feare , and obey their masters , to bee humble and faithfull , even to untoward masters , expecting their reward from god . . parents are bound to love , feede , cloath , and instruct their children ; to correct them to season them with the feare of god , to provide maintenance , and fit matches for them ; so children are bound to love , feare , and honour their parents , to be subject and obedient to them , to beare with their infirmities , to cover their nakednesse , and with thankfullnesse to repay their love , charges , and tender affection over them . as ministers are bound to love , teach , and to edifie by their good example the people , to watch over them , to exhort , instruct , and rebuke them , and to pray for them ; so the people are bound to love , reverence , to obey , and to maintaine their ministers , and to have them in more then abundant honor for their works sake . all men that make bargaines , are bound to stand to them ; if they be not under yeares or tuition , or mad , if they be not cheated and deluded besides their meaning , and intention , if they be not forced to the bargain by feare or violence ; if the thing for which they bargaine be impossible , unusefull , or unlawfull , that is either sinfull , or sacred , ( this is called simony ) in such cases no man is bound to performe these bargaines . we may with a safe conscience let out mony upon use ; seeing our mony would bring in gaine , if any otherwayes imployed ; seeing there can be no tradeing , without lending and borrowing ; seeing it was lawfull for the iewes to to take use of strangers ; christ borrowes a similitude from the vserers without reproving them , which he would not have done , had usury in it selfe been unlawfull ; neither doe the scriptures condemne any usury , but such as is against charity , and such as is exacted of the poore , and which tendeth to the detriment of the borrower , this is called biting usury in scripture . every man to whom god hath given strength , and meanes , is bound to professe some calling , whereby he may honor god , benefit the common-wealth , injoye the peace of his own conscience , and provide for his family , and not to be burthensome to others , as sturdy beggers are who will not work , but by begging wrong those that are truely poore ; giving themselves to idlenesse , the mother of mischeife , and practising nothing but profanesse ; whereas the apostle will not have them to eate who will not worke , and god hath injoyned labour to man as a part of his punishment ; nay adam had not been idle in paradise . rich men are bound to imploye their wealth to gods glory , to the good of the church and state , to the releife of the poore , to the help of their families , and not to waste them too lavishly , and vainly , nor to hoord them up too miserably , as many doe . every man is bound according to his ability , to be bountyfull to those that are in want and misery ; for so god is gloryfied , our charity is declared toward our neighbour , and our love towards god , and so is our thankfullnesse ; for what have we which we have not received ? but we must take heed of pride , and contempt of the poore , and repining ; god loves an humble and a cheerfull giver ; humility , piety , and charity , readynesse , cheerfulnesse and prudence must accompany our bounty , which shall not go unrewarded . . we are bound to avoyd all coveteousnesse , whether it consists in desiring , in acquiring , or in retaining of our wealth inordinately : for this sinne is the roote of all evill , it argues mistrust of gods goodnesse and providence ; it wounds the heart with many thorny cares , and makes it commit idolatry with the world ; which sin we might easily subdue , if we would with david pray heartily against it , if we would seriously meditate upon the vanity of riches , and their uncertainty , and the shortnesse of our life , and the fatherly care or providence of god toward us , and the hidden riches of grace , and the permanent riches of glory treasured up in heaven for us ; these considerations would keep us from immoderate desire of wealth , or unlawfull wayes of attaining it , or setting our affections with ahab upon naboths vineyard ; or enslaving our selves to that which should bee our servant , or abusing our wealth to gods dishonour , our owne and our neighbours hurt . . wee are bound to abstaine from those meates which the magistrate forbids ; because otherwayes wee shall seeme to despise authority ; and wee shall scandall our weake brethren ; yet in case of necessity wee may eate of prohibited meates , as david did of the shew-bread ; but wee must bee carefull that what wee eate bee our owne , not stolne or got by oppression , cheating , or any other wrongfull way ; that we eate moderatly , and to gods glory , and for the satisfying of nature , and strengthening of our bodies , and at seasonable times , and to remember the poore , and to use prayer and prayses . . vvee may with a safe conscience weare rich apparell , if our calling and dignitie require it , and if our estates will beare it , and if the laws and customes of the place where we live will permit it ; but we must take heed of pride and vanity ; our cloathes must bee decent and comely ; in wearing of which let us be humble for adams sinne , which brought shame on him , and his posterity , which we must cover that our filthy nakednesse may not appeare , and let us be carefull to cast off the old man of ●in , and put on the lord iesus that being clothed in the rich robes of innocency , and righteousnesse of our elder brother , we may obtaine a blessing from our heavenly father . . vvee cannot with a safe conscience use such recreations as tend to gods dishonour , the prejudice of our neighbour , or the scandall of weake christians , and even in lawfull recreations ; we must observe time , place , and moderation , not to set our affections too much on them , nor to lose too much of our precious time which we ought to redeem ; nor to neglect our callings , nor to forget the afflictions of ioseph ; nor of the account wee must give of our talent ; nor refused to consider the work of the lord . wee are bound to stop our eares against detractors or slanderers of our neighbours good name ; whither they slander him by belying him , or by aggravating his offence , or by concealing his good parts , and blasing abroad his infirmities , or by sinistrously censuring his intentions ; which sinne is repugnant to charitie & , is the daughter of envie ; if it were not for receivers , there would bee no theevs , and if it were not for hearers , there would bee no slanderers ; for as the slanderer hath the devill in his mouth , so the listner hath him in his eare . . we are bound to avoyd sinne , and all occasions of sinne , because sinne excludes us from the kingdome of god ; by sinne we grieve the holy ghost , by whom wee are sealed unto the day of redemption ; by sinne wee offend god , who wills not iniquity , neither shall any evill dwell with him ; by sinne the name of god is dishonoured , and evill reported amongst the gentiles ; by sinne we are made slaves to satan , and captives to his will , by sinne wee are made subject to the curse of god , & to al his plagues publick & private , temporal and eternal , corporall and spirituall : by sinne the gospell is dishonoured , our faith weakned , our conscience wronged and al goodnes in us destroyed . we are bound in things indifferent to keep our christian liberty , and not to make our selves the servants of men ; but let us take heed wee doe nothing doubtfully and without faith ; for though nothing in it selfe bee uncleane , yet to him that thinkes it to bee uncleane , it is uncleane ; and we must be carefull in things indifferent , not to offend our weake brethren ; for though the apostle had liberty to eate of any thing that was sold in the market , yet rather then he should offend him by his eating , for whom christ dyed , hee would not eate flesh for ever ; but withall wee are not bound to abridge our selves of our liberty , to please the obstinate ; for paul that circumcised timothy , that he might not offend the weake jewes , would not circumcise titus , to please the obstinate iews . wee are bound in conscience to go on cheerefully in the service of god , and performing of our christian duty , although men should be offended , and scandalized thereby ; for this is a scandale received , not given ; and it is better to obey god then man ; christ himselfe was a scandal to the iewes , he was a stumbling stone , and the rock of offence to the house of israel ; christs sermon concerning the eating of his flesh , was an offence to the capernaits ; the iews were offended , because peter preached to the gentils ; but blessed are they sayeth christ , who are not offended in me : for god is pleased to permit such offences , because of mens blindnesse , pride , malice , and contempt of his word and ministers . we are bound to receive the morall law , and to square our actions by it ; for though the just man hath no law to compell and condemne him , yet he hath a law to direct and instruct him ; therefore the law is a schoolemaster to bring us to christ ; a lanthorne to direct our feet , a looking-glasse to let us see our filthinesse , and a rule whereby we must square all our words and actions ; by the threatning of the law , out of nathans mouth , david was brought to acknowledge his sinne ; and by peters preaching of the law , the iewes were brought to compunction , and repentance ; therefore by the law cometh the knowledge of sinne ; and the law worketh wrath , and is the ministry of death ; because it lets us see our sinnes , it denounceth gods wrath against sinnes ; and it lets us know that wee deserve death for sins . wee are bound through the whole course of our life to lay hold on the meanes of gods providence , and not to neglect them , relying upon his extraordinary and miraculous workes ; for he hath decreed the meanes as well as the end , meat as well as life , physicke as well as health ; he is absolute lord of his creatures ; who useth them as the meanes of his glory , and of our comfort ; wherein we may see the love and goodnesse of god towards us , making all things worke together for our weale ; therefore we are bound to acknowledge in this , his wisdome , goodnesse and power , and to put our trust in him as in our father , to feare and reverence him who can command all the creatures to be for us , or against us ; to be as constant in serving him , as he is in protecting us ; in adversity to put our trust in him , in prosperity to praise him . the ministers of the gospell may with a safe conscience marry ; for we read of preists , prophets , apostls , evangelists and bishops in the primitive church were married ; a bishop must be the husband of one wife ; marriage is honorable among al men ; the levits of old were permitted to marry ; it is a note of antichrist , and the doctrine of devills to forbid marriage . god hath made ministers as fit for marriage as other men ; and it is better to marry then to burn , or to commit fornication , adultery , incest and sodomy . kings and magistrates are bound to have a care of religion ; for they are keepers of both tables ; they are called nursing fathers of the church , they are the ministers and officers of god for this purpose ; they are commanded to kisse the sonne , and to serve the lord in feare : so david had care to transport the ark to ierusalem , solomon to build the temple , iosiah to overthrow the idolatrous altars , groves & high places ; ezechiah to take down the brazen serpent , to purg the temple , and to reforme the priests ; so moses was cheifly carefull in the constituting and ordaining , of priests , levits , and the tabernacle with its utensills , and in destroying of the golden calfe . a christian may with a safe conscience be a magistrat , for god himselfe is the author & constitutor of magistrates ; every power is of god , the powers that be , are ordained by god ; by me saith wisdome kings raigne ; it is god saith daniell , that sets up kings , and translates kingdomes ; christ commands us to give unto caesar what is caesars ; therefore kings are called gods servants and officers ; abraham prayed for king abimilech , iacob blessed king pharoah ; ieremiah will have the iewes pray for the king of babylon , and the apostles will have us put up our prayers and supplications for kings and all that be in authority : we read of many excellent christian kings and magistrates , such as constantine , theodosius , ludovic the godly , edward the confessor , &c. princes may with a safe conscience demand tribute or tole of their subjects , for the supportation of their charges and greatnesse , and for the defence of themselves and people ; for david and other kings imposed it without reproof ; christ himselfe payd it , and so did the christians in the primitive church ; but princes must be moderate in their demands ; for they are called fathers of their country ; and shepheards , whose office is to sheare their sheepe and not to flea them ; rehoboam for want of this moderation lost ten tribes . and somuch breifly of those duties which in conscience wee are bound to practice ; having then poynted at the credenda , and agenda of a christian , i will now as breifly set down the fugienda or what we are bound in conscience to avoyd and flye from , and these are of two sorts , the one is error and heresie repugnant to what we are bound to beleeve ; the other is sinne and iniquity , contrary to what we are bound to practice . concerning god we are bound in conscience , to reject and detest all idolaters , who give gods glory to idols ; epicures , who make god idle and carelesse ; atheists , who deny god ; anthropomorphits , who make a corporall god ; blasphemers , who speake against god ; idle sweares who take gods name in vaine manichees with their two gods , and such like wretches . concerning the trinity , we are bound to reject samosatenus , arius , servetus , and iewes , who deny the divinity of the second person ; sabellius who held there was but one person of the divinity , the tritheists who make three essences , or gods ; and in a word , all antitrinitaries ; so we are bound to reject the gentiles , and other mad opinions concerning god ; homer and hesiod , who say that the gods were borne ; orpheus , who affirmed god to be begotten of the aire , the stoics who will have god to be a corporeall substance , which was also tertullians error , orpheus homer , hesiod , chrysippus , the stoics , and others who brought in multitudes of gods , which also was the heresie of simon magus , cerinthius , menander , basilides , valentinus and diverse others . . concerning gods omnipotency we are bound to reject euripides , simon magus , plinie , valentinus , and diverse others who affirme god to bee omnipotent in some things ; as the israelites of old who thought god could not prepare a table for them in the wildernesse . . concerning the creation , wee are bound to reject aristotles opinion who held the world eternall , plinie who held this world to bee an eternall deïtie , democritus who held infinite worlds , and he with leucippus and epicurus affirmed that the world was made of atomes , meeting by haphazard into one body ; anaxagoras and the stoics , who thought there was before the world an eternall chaos . . concerning christ we are bound to reject the ebionits , arians , cerinthus , carpocrates , the helchsaites , acacians , marcellus , photinus , arius , eunomius , mahumetans , and all others who have denyed the divinity of christ ; as also carporates who held that christ was begot as others are , to wit by the help of man . manes who held the sonne of god to bee a part of his fathers substance . bonosius who affirmed that christ was only gods adopted sonne ; the priscillianists who subjected christ to the fates and starres , affirming that he did al his works by fatall necessities . . concerning christs nativitie wee are bound to reject saturnius , basilides , marcion , cerdon , and others who have denyed the humanity of christ , affirming that he only appeared in the shape of man . valentinus who sayd that christ brought his flesh downe from heaven , and passed through mary as water through a channell . apelles who affirmed that christ made to himselfe a body of aire , which vanished into the elements at his ascension . apollinaris who thought that christ tooke our flesh , but without the soule ; the armenians and others who denyed that the substance of christs body was al one with ours , but incorruptible , impatible , & heavenly . concerning christs two natures , we are bound to reject samosatenus , who said that god was no other wayes in christ then he was in other prophets . eutiches , who taught that there was in christ but one nature , which was made up of the comixture of his flesh & divinity as water mixt with wine . the monophysits , monothelits , & acephali , who affirmed there was in christ but one nature , one will , and one operation . . concerning maries virginitie , wee are bound to reject cerinthus , carpocrates , and others who taught that christ was conceived , and borne of ioseph and mary , and after the manner of other men . julian the apostate , iovinian , and paulitians , who said that mary lost her virginity , and had other children besids christ . the helvidians and antidicomarianits , who believed that ioseph had other children of mary after christs birth , called the brethren of our lord ; too many of these are tolerated in poland and elswhere . concerning the unitie of christs person , wee are bound to reject nestorius , who would give him too personalities , because he had two natures , and therefore denyed mary to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or the mother of god . . concerning christs death and passion , wee are bound to reject simonians , saturninians , basilidians , cerdonians , marcionites , docets , apellites , manichees , who affirme that christ suffered and dyed only in shew , not really ; so the eutychians , theopaschites , severits , armenians , who teach that the divinity suffered . the noetians , sabellians , patrispassians , who held that the father suffered : pelagians , and celestinians , who deny death to bee the wages of sinne ; pontificians , who are dayly sacrificing christ in the masse , and by their indulgences , purgatory , and merits , annihilate the death of christ . . concerning the indissoluble union of the two natures in christ , wee are bound to reject nestorians , cerinthians , gnostics , christolyts , who part christ into two persons , as the valentinians into three ; so the eutychians , armenians , iacobites , who teach that the humane nature was swallowed up by the divinity ; so the acephali , and severits , who though they grant that the two natures remaine yet they confound the properties , which is indeed to destroy the natures ; for [ tollens proprietates , tollit natur as . ] concerning christs resurrection , we are bound to reject iewes and cerinthians , who deny the resurrection ; the manichees who teach that christ had no scarrs of the wounds after his resurrection ; the eutychians who say the humane nature was converted into the divine nature after christ rose ; the vbiquitaries , who give to christan uncircumscribed and omnipresent body , the gnostics who would perswade us that christ remained . months here one earth after his resurrection . concerning his ascension , we are bound to reject the christolyts , who say that christs divinity ascended only ; the manichees , and seleucians , who teaeh that christs body ascended no higher then the sun , where it remaines ; the carpocratians , who affirme that only christs soule ascended ; the vbiquitaries , which make christs ascension nothing else but his invisible and gloryfied condition , after his resurrection , and heaven to bee only a spirituall place diffused every where ; lasty the apellits , who make christs ascention a dissolution into the foure elements . concerning christs sitting at gods right-hand ; we are bound to reject the pontificians , who make saints and angels our patrons and mediators ; the seleucians , proclianits , and hermians , who deny that christ in the flesh sits at his fathers right-hand ; the vbiquitaries , who make the sitting of christ at gods right hand to be nothing else but the majesty and omnipresence of christs body . concerning christs comeing to judge the world , we are bound to reject iudiciall astrologers , euthusiasts , and circumcellians , who take upon them to poynt out the determinat day of christs coming , the millenaries , who say that christ will raigne here on earth a yeares , the originists , who will have all both men and angels to be saved after those yeares are expired ; lastly all profane scoffers who laugh at the doctrine of the last judgement , and aske where is the promise of his coming . concerning the holy ghost , we are bound to reject macedonians , servetians , arians , originists , acatians , aetians , who affirme the holy ghost to be a creature ; simonians , who say the holy ghost is only the power of god in the world ; some anabaptists who teach that the holy ghost had his beginning after christs resurrection ; the hierachits , who would have the holy ghost to be melchisedec ; manes , who called himselfe the holy ghost , so did simon magus and montanus the helcesaits , who called the holy ghost christs sister ; the sadduces , who deny the holy ghost ; theodoret , damscen , rusticus , diaconus , and the rest of the greeke church , who deny that the holy ghost proceedeth from the sonne . concerning the catholick church , we are bound to reject papists , pepusians , donatists , who confine her to one place , being diffused every where ; schismaticks , hereticks , who disturbe her peace and breake her union ; hypocrits , tyrants , who openly , or secretly wrong her ; profane livers , who vex and scandal her ; novatians , audians , donatists , anabaptists who require absolute purity and perfection in her ; the luciferians , who confined the church to their own sect alone ; the eunomians , severians , aetians , who allowed all sort of impurity in her . concerning the communion of the saints , we are bound to reject the nicolaitans , who would have wives common among christians , as also the anabaptists , who would have all mens goods and estates in common . concerning remission of sinnes , we are bound to reject the donatists , novatians , catharists , meletians , quartra●cimans , and apostolicks , who deny remission of sinne to those that fall ; the pelagians , and celestinians who deny originall sinne ; the iovinians , who make all sinnes equall ; the messanians , and euchyts who taught that sinnes were pardoned onely for good workes and prayers . the priscillianists , who adscribe our sinne to the starres and fates : the monkes , who deny concupiscence to be sinne , that originall sin deserves not death , and that mary and iohn baptist were conceived and borne without originall sinne ; the manichees and acatians , who make sinne the very substance and nature of man , and not an accident . . concerning the resurrection of the flesh , wee are bound to reject the menandrians , hymeneus , and philetus , who taught that the resurrection was already past ; the originists , and them who say that our bodies shall arise heavenly and spirituall substances : the atheists , sadduces , gentiles , saturninians , simonians , carpocratians , basilidians , valentinians , marcionits , cerdonians , and many others , who deny the resurrection . the arabians and psyehopannychits , who say the soules of the dead sleepe in the grave till the resurrection , and then are raised . the saracins and mahumitans , who assigne corporall pleasures to men after the resurrection . the tertullianists , who say that wicked mens soules shall in the resurrection be turned to devills ; the pythagoreans , basilidians , carpocratians , manichees , originists , marcionits , who dreame of a transanimation : and lastly the manichees , who in the resurrection give new bodies to men , but not the very same that fell . . concerning life eternall , we are bound to reject millinaries cerinthians , nepotians , and mahumetans , who place it in corporeall pleasures . atheists , epicures , democritus , plinie , galen ; who deny any life after this . the peputians , who say that life eternall is in this world . pope iohn the twentieth , who taught that the blessed soules see not gods presence till the resurrection . . concerning the scriptures , wee are bound to reject the marcionits , manichees , valentinians , tatians , cerdonians , simonians , and others who deny the old testament to bee gods vvord . the guostics , and priscillianists , who counted the prophets mad men ; the saducees , and samaritans who acknowledge the five bookes of moses onely for gods word . papists , eucratits , manithees , who equall there traditions to the written word . montanists , donatists , enthusiasts , monkes , anabaptists , who obtrude their dreames , and revelations to us , instead of gods word . those that reject the book of iob , ecclesiastes , and the canticles ; and lastly the papists who subject the scriptures authority to the church ; who account apocryphall bookes as canonicall , and forbid the people to reade the scripture , shutting it up in an unknowne tongue . . concerning angels wee are bound to reject sadducees and samakitans , who taught that there were no angels or spirits . plato , tertullian , and origen who held that angels were corporeall substances . basilides and proclus the philosopher , who taught that the angells begot one another . the manichees who affirme that god begot the angells of his owne substance . mahumet , who held that the angels were created of fire , and that they were mortall . the sethians who taught that the angells had carnall commerce with woemen , and of them begot man ; the nicolaitans , who said that the angels were begot of light and darknesse ; basilidians , archontics , gnostics , who held that the wisdom of god was the mother of the angels ; the manichees and priscillianists , who said that the evill angels were created so ; lastly the originists , who taught that the evill angels should at last be saved . concerning mans creation , we are bound to reject the rabbins , who held that the angels assisted god in the making of man ; the manichees who denyed that adam and eve were made by god , the patricians , who will not have god the creator of mans body ; the pelagians , and celestinians , who taught that adam should have died , though he had not sinned ; the eunomians , and paterninians , who sayd that mans lower parts were made by the devill ; lastly aristole , who held that man had no beginning . concerning mans soule , we are bound to reject epicures , and sadduces , who deny the immortality of the soule , themestius , and averrois , who thought that all men had but one soule ; apollinaris , who said that one soule begetts another , the originists , who taught that the soules were long in heaven before the bodies were created ; platonics , mannichees , gnostics and priscillianists , who would have the soule a part of divine substance ; the pythagorians , who held transanimation ; the nazarreans , who will have the soules of men and of beasts to be of the same nature ; the arabians , who will have the soules of men and of beasts to sleepe , or dye with their bodyes ; the tertullianists , who say that mens soules are corporall , and that wicked mens soules after death are turned into devills ; and that all soules are by traduction . concerning gods image in man , we are bound to reject the saturninians , who by gods image understand celestiall light ; the anthropomorphits , and manichees , who will have this image to consist in some corporeall shape , making god himselfe corporeall , flaccus illyricus , who taught that the righteousnesse and holines , wherein gods image consisted , to be the very essence of the soule . concerning originall sin , wee are bound to reject the armenians , who deny that there is any originall pollution ; the carpocratians and catharists , who bragged of their own purity , and that they were by nature the sonnes in god ; the manichees who will have concupisence to be a substance , and not an originall infirmity ; the pelagians who deny that originall sinne is derived by propagation , but contracted by example and imitation , and teach that adams sinne was hurtfull to none but to himselfe , and that he should have dyed though he had not sinned . concerning predestination , we are bound to reject the celestinians and pelagians who deny predestination ; the priscillianists , who attribute it to the starrs , and to the fates ; the pelagians and semipelagians who teach that there is no election , but that the cause of mans salvation is in himselfe ; the libertins who thinke they shall be saved or damned without the meanes , therefore do what they list ; pontificians , and others who attribute the cause of election to foreseene workes and merits ; so did the basilidians and pelagians of old . concerning iustification ; we are bound to rejectthe papists who teach we are justified by workes , and by the sacraments ; that christ satisfied for our sinnes only , not for our punishments ; the libertins who thinke that a justified man may do what he list ; osiander who taught wee are justified by the essentiall righteousnesse or essence of god , and all such as confound justification , with sanctification , lastly epicures ; who reject good workes as needlesse , because wee are justified by christs righteousnesse . concerning gods providence , wee are bound to reject the epicures who held the world to be guided by chance or fortune ; the stoics and priscillianists who taught that destiny , inevitable fate did rule all things , even god himselfe ; the astrologians who will have the starrs to rule all sublunary things ; the simonians , carpocratians , severians , marcits , manichees , menandrians who held that the inferior world was guided by the devill , therfore gave themselves to the study of magick : lastly all such as make god either carelesse of inferiour things , or so imployed that he is not at leasure , or sostately , as that he will not abase himselfe to behold the things that are here below . thus have i breifly set down what every man is bound in conscience to beleeve , what to practice , and what errors concerning matter of faith he is bound to avoyd ; it remaines that i should also shew what is to be avoyded in matter of practice , but because i have already spoke of some of them , which are most remarkable , and rectum est index sui & obliqui , he that knowes what he is bound to do , cannot be ignorant of what he is bound to avoyd ; therefore what wee have already set down may suffice to pacifie a mans conscience , and to make him a perfect christian ; in these unhapy times of ours ; we see christianity was never more professed , conscience never more pretended ; but alas truth never lesse beleeved ; goodnes never lesse practised ; and consequently the conscience never more cheated ; so that in name we are christians , but in many doctrinall poynts plaine hereticks , and in our practice very pagans , or rather atheists ; god grant we may indeavour to be , what we would seeme to be , and lay aside our hypocriticall vizards , by which wee deceive the eyes of men ; but the peircing rays of that all seeing eye , who sees us in the darke , and knowes of our down sitting , and up-rising , and our thoughts long before , we cannot delude ; our consciences are seared with a hot iron , or fast asleepe , if they can content themselves with a mouthfull of scripture phrasses , having our eyes full of wantonnesse , our hearts full of malice , and our hands full of blood ; be not deceived , the conscience of a turk or pagan will not be thus satisfied : st. pauls conscience was voyd of offence towards god and towards men ; and he shewes that a good conscience is still accompanyed with charity , a pure heart , and with faith unfained ; neither can that conscience be good , which is not purged from dead works to serve the living god . finis . septem. the th . . i have perused this judicious and learned treatise intitled the picture of a christian mans conscience , and finding it to be very profitable and seasonable , i adjudge it worthy to be printed and published . io. downame . errata . pag. . l. . read oneserus for onefurious . pag. . l. . read , we must also beleeve that there are ministring spirits . pag. . l. . for heart , read hare . pag. . l. . read temeritie . pag. . l. . put out off . pag. . l. . read refuse . pag. . l. . read carpocrates . pag. . l. . read saturninus . pag. . l. . read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nine cases of conscience occasionally determined by robert sanderson. sanderson, robert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], p. printed for h. brome, j. wright, and c. wilkinson, london : . reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience. christian ethics. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion nine cases of conscience : occasionally determined by the late reverend father in god , robert sanderson lord bishop of lincoln . heb. xi . . he being dead , yet speaketh . london printed for henry brome at the gun in s t paul's church yard . nine cases of conscience : occasionally determined by the late reverend father in god , robert sanderson lord bishop of lincoln . heb. xi . . he being dead , yet speaketh . london : printed for h. brome , j. wright , and c. wilkinson , and are to be sold at the gun at the west-end of s. pauls , the crown upon ludgate-hill , and the black-boy in fleet-street . . a letter from a friend concerning the ensuing cases . sir , having perused the papers you sent me , i can safely vouch them for genuine , and not in the least spurious , by that resemblance they wear of their reverend author ; and therefore you need not fear to bring them to the public test , and let them look the sun in the face . 't is true , their first commission was but short , and long since expired , they being designed only to visit and respectively satisfie some private friends ; yet i cannot see what injury you will offer to his sacred ashes , if , by renewing that , you send them on a little farther embassie for the common good . indeed the least remains of so matchless a champion , so invincible an advocate in foro theologico , like the filings and fragments of gold , ought not to be lost ; and pity the world was not worthy many more of his learned labours . but — praestat de carthagine tacere quam pauca dicere , far be it from me to pinion the wings of his fame , with any rude letters of commendation ; or , by way of precarious pedantry , to court any man into a belief of his worth , since that were to attempt iliads after homer , and spoil a piece done already to the life by his own pencil , the works whereof do sufficiently praise him in the gates . all i aim at is , to commend and promote your pious intention , to give the world security , by making these papers public , that they shall never hereafter stand in need of any other hand to snatch them out of the first , a doom ( you say ) once written upon them . i have no farther trouble to give you , but to thank you for these excellent pieces of the same hand and stamp ( as every intelligent reader will easily discern ) with which as an accession to this edition , yourcare and piety hath obliged the publick : only again let me be speak your vigilance over the press ; which by her dayly teeming and expertness , or ( at least ) negligence of the midwife , is wont of late to spoil good births with monstrous deformities , and unpardonable errata ; so you will avoid a double guilt contracted by some without fear or wit , of abusing your critical reader on the one hand , and your most judiciously exact writer on the other ; and ( if that may contribute any thing more ) very much gratifie the most unworthy of his admirers . the eight cases determined . i. of marrying with a recusant ii. of unlawful love iii. of a military life iv. of scandal v. of a bond taken in the king's name vi. of the engagement vii . of a rash vow viii . of the sabbath ix . of the liturgy imprimatur . john hall , r. p. d. episc. lond. à sac. domestic . may . . the case of marrying with a recusant . sir , yours of july . i yesterday july the . received . in answer to the contents whereof ( desiring that my services may withal be most humbly presented to my very much honoured lord ) i return you what my present thoughts are concerning the particulars therein proposed . first , for marrying a daughter to a professed papist ( considered in thesi , and as to the point of lawfulness only ) i am so far from thinking the thing in it self to be simply , and toto genere , unlawful ; that i dare not condemn the marriage of a christian with a pagan ( much less with any other christian , of how different persuasion soever ) as simply evil and unlawful , in as much as there be causes imaginable , wherein it may seem not only lawful , but expedient also , and ( as the exigence of circumstances may be supposed ) little less then necessary so to inter-marry . but since things lawful in the general , and in thesi , may become ( by reason of their inexpediency ) unlawful pro hic & nunc , and in hypothesi to particular persons ; and that the expediency or inexpediency of any action to be done , is to measured by the worthiness of the end , the conjuncture of present circumstances , and the probability of good or evil consequents and effects , prudentially laid together , and weighed one against another . i conceive it altogether unsafe for a conscientious person ( especially in a business of so great concernment , as the marrying of a child ) to proceed upon the general lawfulness of the thing , without due consideration of circumstances , and other requisites for the warranting of particular actions . now , as for the marriage of a daughter with one of so different persuasion ( in point of religion ) as that they cannot joyn together in the same way of god's worship , which is the case of a protestant and a papist , it is very rare to find such a concurrence of circumstances , as that a man can thence be clearly satisfied in his judgment ( without just cause of doubting the contrary ) that it can be expedient to conclude upon such a marriage ; and how dangerous a thing it is to do any thing with a doubting conscience , we may learn from rom. . . for the evil consequents probably to ensue upon such marriages , are so many and great , that the conveniences which men may promise to themselves from the same ( if they should answer expectation , as seldom they do to the full ) laid in an equal ballance there-against , would not turn the scale ; and in one respect the danger is greater to marry with a papist , than with one of a worse religion ; for that the main principle of his religion , ( as a papist ) is more destructive of the comfort of a conjugal society , than are the principles of most hereticks ; yea , than those of pagans , or atheists ; for holding that there is no salvability but in the church ; and that none is in the church , but such as acknowledge subjection to the see of rome ; it is not possible , but that the husband must needs conclude his wife to be in the state of damnation , so long as she continueth protestant : whence one of these two great inconveniences will unavoidably follow ; that either he will use all endeavours , engins , and artifices , to draw her to the church of rome , ( as indeed who can blame him to bring his wife into a capacity of everlasting salvation ? ) the restless importunity whereof ( together with the ill advantages they of that party can make from the sad confusions that are amongst us in these times ) it will be very hard for one of the weaker sex perpetually to resist ; or else in case she stand firm in her religion against all assaults and attempts to the contrary , whatsoever he may be towards her in outward carriage , he cannot but in his inmost thoughts , pass judgment upon her , as an obstinate and desperate heretick , and ( so living and dying ) an accursed and damned creature . these are sad things both ; and it is not conceivable how a woman so matched should live with any comfort , or ever hope to see a good day , wherein she shall not either be tempted from her religion , or censured for it ; what assurance can she have of his good affections towards her , who is bound not to permit any better opinion of her , than of a reprobate and cast-away ? is it possible there may be so much good nature in the husband , as to take off somewhat from that rigidness , which otherwise the principles of his religion would bind him to , or so much discretion , sweetness , and obligingness in the wives demeanor towards him , as to preserve a good measure of conjugal affection between them , notwithstanding their different persuasions : this i say , is possible ; and where it happeneth so to be , it rendreth the condition of the parties so much the less uncomfortable ; and that is the utmost of the happiness that is to be hoped for from such marriages : and i think there cannot be produced many examples thereof ; yet even there , there cannot be that cordial affection , and fulness of complacency ( wherein yet the chiefest happiness of conjugal society consisteth ) that would be , if the same parties ( supposed to be of the same qualifications otherwise ) were also of the same religion . i omit other oeconomical differences , that may , and very frequently do ( occasionally ) arise , betwixt husband and wife from this difference in religion , as concerning the entertainment of friends , the choice of servants , the education of children ( very considerable things all ) besides sundry other perhaps of less moment ; yet such as are apt to breed discontents and jealousies , and sometimes break out into great distempers in the family : such marriages thereof i should utterly dissuade ; especially in the nobility , gentry , and commonalty , where there is choice enough otherwise to be had of persons of equal degree , estate , and education of the same religion to match withal : kings and prices for reasons of state , and because there is little choice of persons of equal dignity with themselves , are therefore oftentimes by a kind of necessity , put upon such marriages ; yet even there , where they are certainly the most excusable , it hath been observed , that such marriages have proved for the most part unfortunate . the other particular proposed in your letter , is concerning the marriage of a daughter to one that professeth the protestant religion , but having had popish parents , may be suspected ( though he deny it ) to be that way inclined . the resolution whereof ( as of most other cases , and practical questions ) will depend very much upon the consideration of circumstances , whereunto being altogether a stranger , i am less able to give judgment in the case with any certainty ; only in order to the resolution of the question , these ( to my understanding ) seem to be the most proper and important enquiries . first , whether the parents of the young person be living or no , one or both ? if both be dead , the temptations from them ( which in such cases are wont to prevail very much ) are by their death clearly superseded ; and then the danger is by so much less : but if either be living , there can be little security of the sons continuance in the protestants belief , ( notwithstanding his present profession thereof ) when he shall be assaulted with the whole authority of them , to whom he oweth reverence . secondly , with what degree of confidence , and with what kind of asseverations he professeth the one , and denieth the other religion ; for although they out of design put on a counterfeit vizor , use all the art they can to dissemble it ; yet very seldom can it be done so cunningly , warily , and constantly , but that at some time or other , the dissimulation will unawares bewray it self to the eye of a curious observer . thirdly , what measure of understanding the young person ( who is , you say , of great abilities for his age ) hath in the fundamental articles of the christian religion ; those i mean , wherein the english and romish churches are at agreement , for in those the substance of christianity consisteth ; he that rightly understands those catholick truths taught in the catechisms of both churches , and concerning which all christendom ( in a manner ) are at perfect accord ; and then will but suffer himself to consider , that the church of england doth not impose upon the judgments and consciences of her members , any thing to be believed , or received , as of necessity to salvation , than what is truly catholick , and by her adversaries confessed so to be ; and consequently , that the difference betwixt her and the romish party , is wholly about those additionals or superstructures , which they of the roman faith require to be believed , and received with like necessity as the former ; but appear to us of this church respectively , either evidently false , or of doubtful truth , or not of absolute necessity to be believed : i say , whosoever well considereth this , may rest satisfied in his judgment and conscience , that the faith taught and professed in the church of england , is a plain and safe way to lead a christian believer to eternal salvation , if he withal lend his life and conversation answerable thereunto . to the last particular in your letter , all the return i have to make , is no more but an humble acknowledgement and sense of his lordships noble favors towards me , in entertaining an opinion of me more suitable to his own goodness and ingenuity , than to my merit : i know not , nor desire to know of any occasions likely to draw me into those parts so distant from me ( being grown into years , and infirmities , that render me very unfit for long journeys ) unless the business of my sons marriage , which occasion'd my late journey to london , require a second thither in michaelmas term. but i am so sensible both of the trouble and charge of such journeys ( besides some inconveniences to my affairs at home , whilst i am long absent ) that i will avoid it , unless there be no other remedy . i shall not willingly decline any employment ( within my low and narrow sphere , both of outward condition and parts ) wherein my service may be any ways useful , or but acceptable , to that noble and excellent person : but truly sir , i conceive there will be little need of my further endeavours , as to that particular expressed in yours , whether what i have written now , give satisfaction , or not ; there are persons nearer hand , whom i know to be much fitter for an employment of that nature , than my self , who have ever studied peace more than controversies ; and namely , one at the next door to hatton-house , whose sufficiecny and readiness in that kind is well known to mr. geoffery palmer . sir , i wish you happiness , desire your prayers , and rest , july , . . your faithful and humble servant , the case of unlawful love . two gentlemen who were very good friends , and both of them married , used ●o converse together familiarly ; one of these ●ook a special liking in the company and conver●ation of the others wife , and she answerably in is ; which afterwards proceeded to some degree ●f love , which , though ever restrained , and reserved without any violation of chastity , ●rew yet in the end to this issue , that they mu●ually vowed either to other ; that if happily ●ther of them should at any time be freed from ●he bond of matrimony ( either be by the death ●f his wife , or she by the death of her husband ) ●at party so freed should continue afterwards ●nmarried , and stay for the other , till the other ●ould be freed also , though it were during life : ●ow so it is , that the gentlewomans husband ●ed , and her affections and resolution so alter●d , that gladly she would marry , if she might released of the engagement of that vow ; or ●●rsuaded of the unlawfulness or nullity there - concerning the present case , as it is propounded , sundry points are needful to be resolved , that so we give a right judgment de praeterito , of what is already done for the time past , in respect of the gentlewoman former promise , and sound direction also d● suturo , what is further to be done for the time to come , in respect of her present distresses . point i. sect. . first of all , it is considerable whether the promise made by the gentle woman and her friend , were properly a vo● or no ? so it is called in the proposal of th● present case , and that agreeable to the common use of speech with us here in england who extend the word [ vow ] very far ; neither shall i make scruple in the ensuing discourse , sometimes to call it so ; for loquendum ut vulgus . but to speak properly , a vo● is a word of a narrower extent than a pr●mise , every vow being indeed a promise , bu● not every promise necessaril● a vow . a promises may b● made indifferently , either t● god , or men ; but promise made to men are no vow● wherefore it is usually inserted into the definition of a vow , as a condition b essentially requisite thereunto , that it be made unto god alone , insomuch as to make a vow to any creature , is interpretative to exalt the creature into the place of god , and so to make it an idol , which is clear , not only from the c express precept of god , and the constant d examples of godly men , and the usual e phrases of the holy ghost in the scriptures ; but also from the universal consent of all learned men , both divines and others , and even of f heathens also : this gentlewomans promise then being made to the gentleman her friend alone , as was his also to her , and neither of both to god , is therefore to be taken for a meer promise , but no vow . sect. . if for more consirmation thereof , she bound her self also by oath , as it is not unlike , yet it is no more for all that but a meer promise still , and not a vow ; for albeit the very using of an oath be a calling in of god into a business , and the person that taketh an oath doth thereby set himself in the presence of god ; yet an oath calleth him in only to be a a witness , without any intent to make him a party to the business , whereas in a vow he is made a party , and not only a witness ; whereunto agree those forms so frequent in holy scripture , in oaths both assertory , and stipulatory ; b the lord be witness between us : c god is my witness : d i take god to record , and the like : for even as when a promise is made unto god , whereunto for the more solemnity , the presence of some men is required as witnesses , such a promise is to be held for a vow , because it is made to god alone , although in the presence of men : so on the other side , when a promise is made unto some man , whereunto for the more assurance , the presence of god is required as a witness , such a promise is not to be held for a vow , because it is made unto man alone , although in the presence of god. sect. . nay further , if the gentlewoman when she thus engaged her self , did use these very words [ i vow to god ] or words to that effect , as we know is often done in solemn promises between man and man ; yet neither is that sufficient to make it properly a vow ; for to judge rightly when question is made concerning any particular promise , whether it be a vow yea or no ; we are not to be guided so much by the forms of speech , ( which are subject to change , impropriety , and many defects ) as by the true intention and purpose of the parties , especially the promiser . now what was the whole intent and purpose of these parties , when they mutually bound themselves in such sort , as in the case propounded is laid down , no reasonable man can be ignorant ; even this and no other , to give as good assurance as they could devise , either to other , and to receive the like assurance again , that the thing by them agreed on , and promised , should be faithfully performed ; and if either oaths or protestations were also used by way of confirmation , they are all in common intendment to be taken as tending to the self-same purpose , without looking at any further thing ; and clearly where the promiser hath no intentention to bind himself to god , but to man only , the promise so made is no vow , whatsoever formality of words may be used in the making of it . sect. . neither is the examination of this point a curiosity either in it self fruitless , or impertinent to the case in hand ; for albeit , in that which seemeth to be the very main point of all , viz. the power of binding the conscience , there be no material difference between a vow , and an ordinary promise ; a lawful promise no less binding unto performance , than a lawful vow ; and an unlawful vow no more binding than an unlawful promise : yet there is some difference between them , and that of some importance too , in respect of the relaxation of that bond ; for since it belongeth to him to whom a bond is made to grant a release thereof : it belongeth therefore to god alone to release the obligation of a vow ; and no man hath power so to do , because the vower by his vow , bindeth himself to god , not to man ; whereas the obligation of a meer promise , wherein the promiser bindeth himself but to some man , may be released by that man ; and a release from him is to the conscience of the promiser a sufficient discharge from the said obligation : which consideration of what use it will be in the present case , will in the due place further appear . in the mean time we have evidently proved , that this gentlewoman bound her self by promise only , and not by vow . point ii. sect. . we are next to enquire concerning the validity thereof , whether or no the gentlewoman a having an husband at that time , were so disabled in that respect from making such a promise , that the promise then made by her , without the husbands consent , was utterly void from the very beginning : for the wife is under b the law , and c under the power of her husband , and so is not sui juris , nor can bind her self by vow , oath , promise , or otherwise , without the privity and consent of her husband ; which consent we may presume this gentlewoman never had , the promise being of that nature , that it had been not only immodesty , but even madness at all to have sought it . and it is certain from the. d law of god , by moses ( to the equity whereof christians are still bound , be cause it 's founded upon right reason , and the light of nature ) that every vow and promise made by a person that of right hath not power to make it , is de jure nullum , altogether void from the first instant , and bindeth the party no more than if it never had been made . sect. . if any scruple shall arise from this consideration , that albeit the promise made by the wife in her husbands life-time , bind her , not without his consent , so long as he liveth , because she is all that while under his power ; yet after that she is loosed from the law of her husband , by his death , it shall thenceforth bind her , because she then becometh sui juris : i say , this maketh no difference at all in the case ; for this is a general rule , that what b act soever had a nullity in it at the first , when it was done , cannot by any succeeding tract of time grow to be of force . as if a young scholar shall be instituted to a benefice , being not of lawful years ; or a young heir make a sale of his lands during minority , the institution and the sale , as they were both void at the beginning , so they shall continue void , as well after the clark is of lawful years , and the heir at full age , as before ; so that to judge of the validity of any vow , promise , or covenant , respect must be had to c that very time wherein it was made , and to the present condition of the person at that time , and not to any time or condition before or after : if then there were indeed a nullity in this gentlewomans vom , at the time when she made it , there is a nullity in it still ; and if it were indeed of no force to bind her then , neither is it of any force to bind her now . sect. . but after due pondring of the matter , i rather think , that there was not a nullity in the promise at the first , neither ( supposing it had been rightly qualified in other respects ) was it void upon this ground ; because although she were not sui juris absolute , it is sufficient yet , that she was so quantum ad hoc . for a person that is under the power of snother , hath yet power of himself ( and so is sui juris ) to dispose of all such things , as by the free disposal whereof , the proper right of him , under whose power he is , is no way prejudiced ; but in whatsoever may be prejudicial to the other in any of his rights , he is juris alieni : neither may dispose thereof without the others consent ; and if such a person shall make a vow , or other promise concerning any of those things wherein he is sui juris , such vow or promise shall stand good , and is not void ( though possibly it may be vitious in other respects ) from the inability of the person that maketh it : as for example , if a servant shall promise to his own father , to work with him a day or two in harvest , this promise , unless his master consent thereunto , shall be void , because the master hath a right in the servants work , to which right it would be prejudicial , if the servant should dispose thereof after his own pleasure ; but if such a servant shall promise unto his needy father to relieve him from time to time with a third or fourth part of all such wages as he shall receive for his service , this promise shall be good of it self ; neither shall the masters consent be requisite to make it so , because the master hath no right at all in the servants wages ; wherein to be prejudiced by the servants disposing thereof according to his own mind : now , forasmuch as the husbands right and power over the wife ceaseth together with his life , ( as the apostle a expresly teacheth ) and so cannot be prejudiced by any act of the wife done after his decease ; it is manifest that the wife is sui juris to make a vow or promise during her husbands life-time , concerning something to be done after his decease , in case she over-live him , because his right will be expired before the performance of the said vow or promise be due ; as to give instance in a case not much unlike to this in question : a wife estated upon her marriage in a joynture or annuity for her life of an l. per annum , maketh a promise in her husbands life-time to one of her younger brothers , that hath but short means to allow him thence , forward out of the said estate , l. yearly toward his better maintenance ; this promise is void unless the husband consent , because the performance thereof would prejudice him in that right which he hath during his own life in the revenue of all the lands and annuities estated upon the wife in reversion ; but if such a wife shall promise to her said brother to allow him the said yearly sum of l. after the decease of her husband in case she survive him , this promise is good , though made by the wife in her husbands life-time , and without his consent , because the husbands right , ( being to cease before the promise is to be performed ) cannot be prejudiced by the performance thereof : and this i find agreeable to the best casuists , whose peremptory opinion it is , that b husbands and masters cannot disannul such vows as their wives and servants make concerning things to be performed at such times as they shall be from under their power . which position , if it be true ( and i yet see no reason why it should not ) then doubtless this gentlewomans vow made to her friend , though in the life-time , and without the consent of her husband , was not originally void from the inability to make it , upon this respect , that she was not sui juris so to do . point iii. sect. . but though i dare not say , neither do i think that there was a nullity in it , in respect of the person , to make it void that way ; yet it cannot be denied , but there was much obliquity in it , in respect of the matter , to make it otherwise utterly unlawful : in which point much need not be said , because the truth thereof will soon appear ; for there was in it manifestly a threefold obliquity , and thereby also a breach of three several commandments . the first obliquity was in respect of the unlawful affection from which it proceeded ; which being placed upon another than the husband , and that in such an high degree , as to produce a promise of this kind , must needs be vitious , both for the object , and for the measure , and such inordinate affection by the analogy of our saviours a expression of the law , is a violalation of the chastity of the heart , and so a breach of the seventh commandment . the second obliquity was , the want of that true conjugal love which ought to be between husband and wife , who ought to have a mutual b complacency and delight the one in the other , and to be c satisfied at all times with the love , comfort , and society the one of the other ; which love , if it had been so throughly rooted and seated in the gentlewomans heart , as it ought have been , would have crushed all motions of unlawful affection towards a stranger , in the shell , long before they could grow to such strong resolutions , as by the making of this vow it appeareth they did ; for it is not to be imagined that such a vow as this could be made , and really intended to be performed , but we must needs suppose in the parties so vowing , a kind of weariness at the least , if not rather some in ward loathing of the present yoak ; which being contrary to that honour that married persons owe to their yoak-fellows , is so a breach of the fifth commandment : a third obliquity there was also as a breach of the tenth commandment , against those express words [ thou shalt not covet thy neighbours wife ] every man and woman being to content themselves with that lot , which , by gods providence hath befallen them , as in all other things , so especially in that which is of the greatest weight , the lot of marriage , without coveting or lusting after that which it hath pleased the wisdom of god already to dispose upon another ; this gentlewomans promise then being such , as ( if it should be brought to an impartial trial before that tribunal which god hath erected in every ones conscience , and according to the tenor of that divine law , whereof no christian should be ignorant ) could not be reasonably acquitted from any one of these sinful obliquities , but not possibly from them all , we may conclude to have been an act utterly unlawful . point iv. sect. . but because a man may contract an obligation by an act not free from obliquity , as the saying in such cases is [ fieri non debet , factum valet , ] and we have a ruled case for it in the covenant , which the princes of israel made with the gibeonites , which though b sinfully made at the first , was c necessarily to be kept afterwards : we are therefore to enquire into a fourth point , whether the gentlewoman having de facto bound her self by such an unlawful promise , be still by virtue of the said promise , bound in conscience to the performance thereof , or not ? to answer directly to the point , i take it , she is not bound thereunto ; for that saying [ fieri non debet , factum valet ] hath place only there , where the obliquity that maketh the act unlawful , may be severed from the substance of the matter , about which the act is conversant ; as when a man voweth to do something , which is not in it self , and for the substance of the matter simply unlawful to be done ; but yet voweth it , either rashly , and with due advertisement , or for some indirect and unwarrantable end , or upon slight and insufficient inducements , or the like , any of these obliquities are enough to make the vow unlawful , in respect of the act of vowing : yet because these obliquities do not necessarily pass upon the matter it self , or the thing vowed , but may be severed from it ; therefore , though the act of vowing were sinful , the vow it self for all that may stand good , and bind the party to performance ; but where the sinful obliquity passeth upon the substance of the matter , or adhereth inseparably thereunto ; there not only the act of vowing is sinful , but the performance also becometh unlawful : in which cases those other sayings ought rather to have place , juramentum non debet esse vinculum iniquitatis , in malis promissis rescinde fidem , in turpi voto muta decretum , &c. sect. . if it shall be said , that this difference being admitted , will nothing avail the gentlewoman in our present case , to free her from the obligation of her said promise ; because here the matter of promise seemeth not to be in it self unlawful , especially on her part ; for if the gentleman her friend , were presently free from the bond of matrimony by the death of his wife , as the gentlewoman now is by the death of her husband , they might perform what they had promised either to other , by joyning themselves in matrimony , and that without sin , which is an argument that the sinful obliquity was only in the act of promising ; which therefore they ought to repent of : but doth not cleave to the matter of the promise , which therefore they ought not to violate . to this i answer , what in my opinion is true , that if both the parties were now actually free from the marriage bond , they not only lawfully might , but were in conscience bound ( unless some other lawful impediment should hinder ) to joyn themselves together in matrimony , because none of the fore-mentioned obliquities , which made the former act of promising unlawful , would fall upon the after act of marriage to make it unlawful . but that allegation is not direct to the point in hand , nor to the case as it is propounded ; for it may be observed from the very form of the proposal , that the matter of the promise , wherein the parties interchangeably bound themselves , was not to marry together , when they should be both free ; upon which false ground the objection runneth ; that was indeed the thing they aimed at therein ; but the end is one thing , and the matter another : but the very matter of the promise was , the continuance of their mutual affection either to other , with a resolution to stay the one for the other , when either party should happen to be free from the bond of the present matrimony , till the other should be also free . the continuance of which affection and resolution , will upon examination be found subject to all , or some of the three obliquities aforesaid ; and therefore as such an affection and resolution , could not be entertained at the first without sin ; so neither can they be now continued in without sin ; for so long as they continue , the first of the said obliquities remaineth still , both on his part and hers ; the second indeed by the death of the husband is ceased on her part , but remaineth still on his , and the third contrarily being on his part ceased , remaineth still on hers , as will evidently appear to the understanding of any man that shall take the pains to examine it . sect. . yea , and it is further to be considered , that the continuance of such an affection and resolution may be likely to expose as well the one as the other to the assault of more strong and dangerous temptations , now since the husbands death , than before . the danger on the gentlemans part , this , lest by how much he is now by the husbands death , put into a nearer possibility of enjoying his unlawful hopes , he should grow into so much the deeper loathing of his own bed , and so much the earnester longing that , that which is now the only obstacle to the fruition of his desires were removed ; of which thoughts , who can tell how fearful the issues might be ? the sly enemy being most ready at all times to practise upon the corruption that is in the naughty heart of man ; but especially having a mighty advantage against him , when he hath got his conscien●e as it were in a snare , by the engagement of some vow , promise or settled resolution . and then on the gentlewomans part , the danger this , lest having by her own voluntary act debarr'd her self of that which is the only allowed remedy , namely marriage ; she should by the just judgment of god , be left to the rage of the disease of burning lusts : for upon what sound warrant can she be consident , or with what reason expect , that god should either preserve her from , or assist her against temptations in that kind , though she should seek it of him with fasting , and prayers , and tears , so long as she tempteth him by persisting in a wilful obstinacy against that means of remedy which he hath appointed ? indeed , where the hand of god himself hath prevented the use of the remedy , ( as if the husband should be long detained in a forein land , or held in close prison , or taken with a dead palsie , or some other bodily impotence , or the like ) there the wise might comfortably implore god's assistance to preserve her from being overcome by carnal temptations , and assuredy rest upon it by faith , if she be not wanting to her self , in putting to her own utmost endeavours , because she hath a promise to rest upon for that purpose ; and god who is faithful in all his promises , is also faithful in this , of not suffering his servants to be tempted beyond their strength : but for the wise , by some inconsiderate act of her own , wherein she wilfnlly and obstinately persisteth to refuse the appointed means , and yet to expect god's assistance nevertheless , for which she hath no promise , is a fearful tempting of god ; and it is but a just thing with god , and she suffereth it worthily for her presamption , if she be left to her self , and so wrestle with the temptation by her own strength , and so be overcome thereby : for god , who hath aftera sort tied himself by his free and gracious promise , to protect us in via regia , so long as we walk in the ordinary known way that he hath appointed for us , hath no where bound himself to vouchsafe us the like powerful protection extra via regiam , if we refuse that high-way , to walk in by-paths of our own choosing ; which present dangers on both sides , and the former reasons laid together , do sufficiently prove , the gentlewoman is not at all bound to perform her said unlawful promise . point v. sect. . hitherto we have proceeded in genere judiciali , by considering of the nature and validity , lawfulness and obligation of the promise for the time past . now we are to deal in genere deliberativo , and to consider what in christian wisdom is meetest to be farther done , for the better both quieting and regulating of the conscience for the time to come ; wherein submitting to men of better judgments , and experience , i give my advice as followeth , viz. first , that the gentlewoman out of the serious consideration of the premises , be brought to a through feeling of the grievousness of those sins which she hath committed against god , and wherein she hath so long continued , that so she may not only be humbled in his sight with true contrition of heart , and remorse for the same , proportionably to the greatness thereof ; but also be provoked to a proportionable measure of thankfulness unto him , for his gracious goodness in restraining her unlawful affections from breaking out into actual uncleanness , and preserving her when she had run out so far in an evil way , from rushing into more desperate extremities ; for erranti nullus terminus : as a stone that tumbleth down a steep hill , so mans corruption , when it is once set on going , hath no stay of it self till it come to the bottom of hell , unless the lord lay a stop in the way : and it is to be acknowledged a blessed act of god's merciful providence , when we have let loose the reins to our own lusts in any kind , if they be bridled from running headlong into all excess of wickedness ; great sins require more than ordinary repentance , and great mercies more than ordinary thankfulness . sect. . secondly , that having thus humbled her self before god by inward contrition , she also make an outward free confession of her said sins , to him to whom god hath delegated a ministerial power to remit sins , that she may receive comfort and absolution from his mouth ; i mean the priest : and this i think meetest to be done to the bishop of the diocess , with one or more of his presbytery , such as he shall think good to take to him to assist him ; or else to some other by his appointment ; because the bishop is the chief pastor , to whom the care of souls most immediately belongeth , within his own diocess : besides that both the quality the of person , ( if she be of eminent place , and rank ) and the weightiness of the case , make it so much the more proper for his cognisance : but howsoever it should be done to a man of approved wisdom , and such an one as will be both compassionate and secret , wherein the more freely she shall make confession of her said sins , and the more chearfully she shall subject her self to perform such further acts , whether of humiliation or charity , as the bishop or priest shall advise to be done , in testimony of her unfeigned repentance , the more sound comfort undoubtedly will the sentence of absolution bring unto the soul. sect. . this done , then thirdly , that she endeavour by all fair means , that the gentleman also her friend and partner , in the aforesaid promise , may be brought to the like sight and acknowledgment of the great sins that were enwrapped in that act , and to a true persuasion withal , that so long as he continueth in the former unlawful affection and resolution , he is not only still under the guilt of those sins , but also in near danger ( without god's great mercy preventing it ) of falling into other and greater sins , for which purpose it will be expedient , that he be truly and effectually dealt withal , ( yet with as much lenity as the state of his soul will suffer , and with all possible secresie ) and that by some such person especially as he holdeth a reverend opinion of both for learning and piety ; and to procure that this be done , the gentlewoman ought to take it into her own special care ; which it will concern her to do , not only in christian charity for the good of his soul , but in christian wisdom also for her own future benesit and security . sect. . for when he shall be once throughly convinced in his judgment and conscience of the unlawfulness of the promise made between them , and of the sinful inconveniences that attend the continued purpose of fulfilling it , there is a fair way open for that which is next and fourthly to be done , viz that he be then earnestly moved for his relaxation of the said promise to the gentlewoman , which ( being it was but a meer promise , and no vow , as in the first point hath already been shewed ) he hath in himself a full power to make , and this also to be done in the presence of such persons , as they shall make choice of betwixt themselves to be witnesses of the said release ; for although the promise being utterly unlawful , hath no power to bind , and so there needeth no release , as of absolute necessity , in regard of the thing it self ; yet such release may be very behoveful in regard of the gentlewomans person , and for the quieting of her conscience , in case there should remain any fears or scruples behind , lest perhaps her promise should still bind her ; for as satan laboureth to benum the conscience with security , to make men bold to commit sins without scruple , till he hath drawn them into the snare ; so when he seeth them offer to get out of the snare again by repentance , he is very cunning to inject needless soruples and fears , if possibly he can , to hold them in by means thereof ; wherefore i hold it very expedient , that such a release , if it may be obtained , be not neglected ; for thereby the binding power of the promise , though we should suppose it lawful , should be quite taken away , so as there need no scruple to remain : abundans cautela non nocet , is a safe aphorism ; as wary men when they pay moneys , besides seeing the book crost , will crave to have an acquittance : so it may be some satisfaction to the gentlewomans mind , to have a solemn release before witness , which say it should be more than needeth , yet can do no harm howsoever . sect. . fifthly , that the gentlewoman all the while before , and so ever after ( that time only excepted , when the relaxation should be made , for then it is requisite she should be personally present ) carefully avoid the company of that gentleman , and he like wise hers , so far as conveniently may be ; but at leastwise , by no means converse together with any familiarity , especially in private ; lest the former unlawful affection should rekindle in either party , and so the disease after some measure of cure grow to a relaps , which many times proves more dangerous than the first malady ; for commonly when the unclean spirit is ejected by repentance , if once he make himself master of the heart again ( as he will attempt it , and without a good watch haply effect it ) he will be sure at the re-entry , to come with a new strength , and that seven-fold to what he had before , and needs must the end of that man be worse then the beginning : she must therefore resolve to shun all likely occasions of falling again into the same snare , so far as the quality of her person and condition , and the common affairs of life will permit : and she had need also to use her best care and diligence ( praying to god daily for grace to strengthen her thereunto ) to withstand all wicked temptations of the flesh , that she be no more foiled thereby , neither entangled again in such sinful inconveniences , as by god's mercy she shall be now freed from . sect. . if in these directions , i be thought to deal with too much rigour and strictness , it would be considered : first , that it 's much better to put the patient to a little more pain at the first , than by skinning the wound over , to heal it deceitfully ; and to suffer it to rankle inward ; which will breed a great deal more grief at last . secondly , that since all men ( through corrupt self love , and privy hypocrisie , cleaving to our depraved nature ) are partial towards themselves , and apt to deal more favourably with their own sins , than they ought ; it is therefore safest for them ( in their own cases especially ) to incline to severity rather than indulgence . thirdly , that there may be a mitigation used of the present directions , according as the state of the patient ( in the several variations thereof ) shall require ; but that ( for the avoiding of partiality ) not to be permitted to the sole liberty of the party herself , but rather to be done by the advice of a ghostly physician , who , if he be a man of such wisdom and moderation as is meet , will i doubt not allow a greater indulgence in case he see it expedient , than it could be safe for the party her self to take of her own head . fourthly , that in all this discourse , i take not upon me to write edicts , but to give my advice , that is to say , not to prescribe to the judgment of others , if any shall see cause to dissent , but to deliver my own opinion ( being requested thereunto by a reverend friend ) with such a faithfulness and freedom as becometh me to do ; and truly those parties whom it most concerneth , ought not to blame me for it how soever ; inasmuch as there can be no cause to suspect that i should be carried with any personal respects to be partial either for or against either of them ; so god is my witness , whom i desire to serve , i had not any intimation at all given me , neither yet have so much as the least conjecture in the world , who either of them both might be . the case of a military life . sir , in referring over your friend to me , you have pitched upon one of the unfittest persons in the world , to be consulted in cases of that nature , who am altogether a stranger to the publick affairs of christendom , and understand nothing at all of the mutual interests , relations , or transactions of forein princes or states ; yea , so little curious have i been to inform my self , so much as where the stages lay of the chiefest actions of these latter times abroad , or what persons were engaged therein ; that i have something pleased my self ( perhaps too much ) with my own ignorance in our home affairs , accounting it among the happinesses of my privacy and retiredness , in these unhappy times ; that amidst so much fury and bloodshed on every side , it was never my hap to be within the view of any battle or skirmish ; nor did i ever see so much as a pistol discharged , or a sword drawn against any single person , since the beginning of the war. i could have wished therefore , since my opinion herein is desired , that i had had the opportunity to have advised with some more knowing men , & of greater experience and judgment than my self in these matters ; or at least , that you had sent me , together with the two inclosed letters , a transcript of your answer ( whose judgment i do with great reason very much value ) unto the former of them ; for there i assure my self , i should have met with such materials as would have served me for a good foundation to work upon ; yet to satisfie your desire , so far as in me lieth , and the rather for the gentlemans sake your friend , ( who though unknown to me by face , or till the receipt of your letter , so much as by name ; yet by his letters appeareth to be a person of piety and ingenuity , and a great master both of reason and language ) i have endeavoured ( with reservation of place for second thoughts , and submission to other judgments ) to declare what my present apprehensions are concerning the whole business ; wherein the resolution of such doubts , as in point of conscience may arise , or of the most and chiefest of them , will ( as i conceive ) very much depend upon the consideration and right application of these four things , viz. i. the different sorts of mens imployments in general . ii. the nature of the souldiers imployments in particular . iii. the end that men may propose to themselves in following the war ; or what it is that chiefly induceth them thereto . iv. the condition of the person so imployed , or to be imployed . i. considerations of mens imployments in general . . mens imployments are of two sorts . the one of such as any man may ( without blame from others , or scruple within himself ) follow , meerly upon his own score , if he find himself in some measure able for it , and have a mind there unto ; he hath a power in himself ( and that jure proprio , by a primitive and original right , without any necessary derivation from others ) to dispose of himself , his time and industry in that way ; for the exercise of which power , there needeth no special or positive warrant from any other person , but it is presumed he is , ( as in relation to others ) sufficiently warranted thereunto in this , in that he is not by any superiour authority , divine or humane , forbidden so to do ; and upon this account it is , that men betake themselves , upon their own choice and liking , to husbandry , merchandize , manual occupations , the study of the law , &c. . but another sort of imployments there are , whereunto a man hath not a just right primitively , and of himself , neither may he lawfully exercise the same meerly upon his own choice , but it is necessary , that that power should be derived upon him from some such person or persons , as have sufficient authority to warrant him for so doing : such is the imployment of a judge , a constable , an arbitrator , &c. which are therefore said to be juris delegati , because the right that any man hath to such imployments , accrueth unto him by virtue of that authority which he receiveth by delegation or deputation from some other that hath a right by command , election , nomination , or otherwise to impower him thereunto , whence are those usual forms , quo jure , quo warranto ? who made thee a judge ? by what authority dost thou those things ? or who gave thee this authority ? a man may be take himself to the study , and so to the practice of the laws , of his own accord , but he may not take upon him to be a judge , without commission from his soveraign ; so he may follow husbandry , and merchandry , upon his own choice , but he may not do the office of a constable , unless he be chosen by the neighbours ; or of an arbitrator , unless chosen by the parties thereunto . . now , although as well the one sort as the other , after a man hath addicted himself to the one , or is deputed to the other , may not unfitly be termed his particular calling , and the latter perhaps with better propriety than the former , ( for the word calling properly importeth the action of some other person ) yet according to the common notion , which by custom of speech among us , we have of these terms [ the general and the particular calling ] the imployments of the former sort , are usually taken to be the particular calling of men , and those of the latter sort , will be found ( if well considered ) to fall rather under the general calling , as branches or parts thereof , inasmuch as the exercise of such imployments , is a part of that moral duty , which all men ( according to their several respective relations ) ought to perform to others , being by them impowered thereunto , upon the tie of obedience , contract , friendship , &c. but for distinction sake , as the latines make a difference between vitae institutum and munus , we may call those of the former sort , mans profession and those of the latter sort his office ; so a man is by profession a lawyer , by office a judge ; by profession an husbandman , by office a constable . . to bring this discourse home to the present business , we are next to enquire , to whether sort of the two , the imployment of a souldier doth more properly appertain ; that is , whether we are to conceive of it as a profession which a man may at his own choice fix upon , as his particular vocation ; or rather as an office of duty and service , which he is to undergo , when by the command of his prince , he shall be thereto appointed , and so to come rather under the notion of a general calling ? to me it seemeth clearly to be of the latter sort . for , ( . ) in the passage of st. paul , tim. . . no man that warreth , entangleth himself in the affairs of this life , that he may please him that hath chosen him to be a souldier ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applied to him that warreth with the note of universality ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) annexed , seemeth to imply , as if he supposed that no man might go to war , unless he were chosen for that service by some other person that might command it . nor do i see ( . ) what good construction can be otherwise made of that speech of our saviour , matth. . . all they that take the sword , shall perish with the sword ; or what should be the crime there intended to be signified , by this phrase of taking the sword , if it be not this , for a man to take the sword into his hand by his own authority , before it be put into his hand by that supream power , whom god hath immediately trusted with the bearing and managing of it . nor , ( . ) can that be said to be a mans profession , or particular calling , which men of all professions are ( in obedience to their governors , and for the service of their country ) bound to perform whensoever they shall be by lawful authority , called and appointed thereunto . . if these premises will be granted , it will soon appear , that the answer to the question proposed , in the beginning of the former letter ( as it standeth there in terminis , and in thesi , abstracted from the consideration of the person in the said letter charactered , and those other circumstances which may vary the case ) must be in the negative ; viz. that it is not lawful to be a souldier , upon the same account that men apply themselves to trades , and the practice of the laws , and to other ( like ) civil imployments . ii. consideration of the souldiers imployment in particular . . the care that ought to be in every man that taketh upon him the exercise of any office , to be well assured that he hath a sufficient right and warrant for so doing , is no less requisite in a souldier , than any other officer ; yea rather by so much more requisite in him , than in most of them , by how much the matter he is conversant about , ( viz. the life of man ) is of greater consequence , than are the matters in which most of them are imployed ; for the souldier every time he draweth his sword in the field , is by the very nature of his imployment supposed to do it either with a resolution to lose his own , or to take away his enemies life , else he doth but prevaricate , and is unfaithful in the service he has undertaken : in which service , if it be his fortune either to kill , or to be killed , he is actually and deeply guilty ; but if neither , yet that very resolution maketh him intentionally guilty of the transgression of the sixth commandment , thou shalt not kill ; in case he have no good right , so far to dispose either of his own , or the others life . it concerneth him therefore to look well to that ; both , what power belongeth to him , as a souldier , and by what authority he claimeth the exercise of such a power . . most certain it is , that properly and originally the power to dispose of mans life ( jus vitae & necis ) belongeth to god alone , who is , dominus vitae & necis , as the sole author of life , so the sole lord and master of life and death : some part of which power , since it hath pleased him for the good of humane society ( in the preservation of peace and justice , and the punishment of such as are enemies to either ) to communicate unto men , ( which power so communicated , is that which we use to call jus gladii , or the power of the sword ) it may therefore be lawfully exercised by men ; but within that latitude , and in order , as god hath communicated it to them , but not farther nor otherwise . . now god hath not given to any man , either soveraign or subject , power over his own life , to destroy it by his own voluntary act in any case ; no , nor yet power to expose it to the certain hazard of being destroyed by another in fight , saving in the one only case of just and necessary defence : under which notion is to be comprehended also the hazarding of the princes life , in a just and necessary war ; out of which case , whosoever shall expose his life to hazard , by fight , of his own accord ; if he perish in it , cannot be excused from being guilty of his own death , nor from usurping a power over his own life , which god hath not allowed . . add hereunto the injustice , that he thereby doth to his soveraign and country . god hath given to his vicegerents here on earth , a right in , and a power over the persons of all their subjects , within their several respective dominions , even to the spending of their lives in their countrys service , whensoever they shall be by their authority required thereunto , which they cannot therefore prodigally spend at their own pleasure , without apparent wrong done to their governors interest ; for as he that shall kill a private person , is not only an offender against god , and against that person , in depriving him of life ; but is also by the interpretation of the laws , ( according to the importance of the ancient form of enditing ) an offender against the crown and dignity of his soveraign , in depriving him of a subject , and consequently of the interest he had in his person , and of the use he might have had of his service : so he that is so prodigal of his own life , as to hazard it upon the sword in fight , without his soveraigns authority , if he perish , is not only guilty of his being accessary to his own destruction ; but doth also an act injurious and prejudicial to his soveraign , at whose service and disposal ( under god ) his life and person ought to be . . and as his presumption cannot be excused , if he be slain upon that account ; so neither can he justifie the killing of another ( though an enemy ) in battle , if we have no other warrant for taking of arms , than from himself ; for war is kind of judicature , wherein the prince that wageth the war , is as the judge that giveth sentence of death against the enemy , as a disturber of the peace of his country , & all that ingage in the war under him , are but as so many executioners of the sentence pronounced by him ; and he that executeth the sentence of death upon another , must do it by some lawful authority , as well as he that pronounceth the sentence ; or else he is a murtherer as well as this. now the souldier that by fighting on the one side , doth ipso facto declare against those of the other side , as enemies ; if he so engage of his own mind only , he doth indeed , upon the point , take upon him the office of a judge , being none , and so runneth before he be sent : or if it shall be said in his behalf , that he doth it not as a judge , but as the executioner of the sentence pronounced by that prince , into whose service he hath put himself , and who by the accepting of his service hath sufficiently authorized him to such execution : your letter hath suggested to me this ready answer , that the sentence pronounced by one that is not his lawful soveraign , and by consequence , whose judgment he is not warranted to follow , is of no more validity ( as in relation to him ) than sententia lata à non judice , and therefore can be no warrant to him to execute it . true it is , that with licence from his sovereign , he may serve under another prince , and consequently do such execution as we now speak of ; because the sovereign by so licensing him , doth really refer him over from himself to anothers judgment , and consequently warrant him to follow the same , and so render him capable ( upon the others acceptance ) to execute it . all this is true , but nothing to our purpose , because it doth destruere suppositum ; for we now suppose the case of a souldier putting himself into service , under a foreiner of his own mind , and where himself thinketh good , without the knowledge or licence of his own lawful sovereign . iii. consideration of the end to be proposed by the souldier . . sith the goodness or badness of mens actions and undertakings dependeth very much upon the end which they propose to themselves therein ; he that would desire to lead a souldiers life , must narrowly examine his own heart , what it is , bona fide , and in very deed , that first and chiefly induced him to that desire , and what affinity there is between that end , which he proposeth to himself , as the main scope of his intentions , and that which is or ought to be the true end of the thing it self ; the true end of the war , which only can warrant it lawful , we all know is the necessary preservation of a common-wealth in peace , by repressing ( or preventing ) all seditions , or hostile attempts to the contrary ; but as in other things it often happeneth , according to that saying , [ finis non idem est artis & artificis ] so here many times the warrior hath another end to himself far distant from that of war , and the more distant ever the worse ; as on the contrary , the action is ever by so much the better , by how much the intention of the person hath a nearer affinity with , or a directer tendency unto , that for which the thing it self was ordained . . now the ends which men , desirous to follow the wars , do usually propose to themselves in so doing , are especially one of these three , lucre , honour , or to do their country service ; concerning which , we are to enquire severally , whether or no and how far forth any of these may be a sufficient inducement to a christian , or but moral man , to follow the wars , as his particular calling or profession . . for lucre first : he that hath a warrant otherwise to imploy himself as a souldier , may doubtless lawfully both receive pay , and require it ; john the baptist allowed the souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . and st. paul thought it not reasonable , that any man should go to warfare at his own charges ; cor. . . not so only , but he may also , in putting himself upon that imployment , ( being called thereunto ) have an eye to his profit , and an actual intention ( if moderate , and otherwise rightly qualified ) of getting himself a liveli-hood , yea , and of raising himself a fortune ( as we call it ) by his service therein ; even as men in the choice of other professions , or undertaking offices usually do , and may do without sin ; but to propose to himself lucre , as the main end and scope of following the wars ( as it is evident by their actions , that very many of our common souldiers do ) is one of the most hateful and unrighteous things in the world : so far is it from being a sufficient inducement to any man to make that his profession . how can it be imagined to be consistent with that charity , justice , and moderation , that should be in every christian to set up a trade of killing of men for mony ? the meer mercenary souldier therefore , or a souldier of fortune ( as we call him ) i find every where inveigh'd against as one of the greatest scourges or plagues of mankind ; for such men never look at the cause they engage for , whether it be right or wrong ; but at the pay and prey ; and therefore they take their best markets , and care not whom they undo , kill , and oppress , by violence , rapine , murther , and plunder , so that they may but enrich themselves thereby , and can do it with safety : nor will they stick , if there be an advantage to be made of it ; and that they can spy a fit opportunity for it , either to betray their own party , or to revolt to the other side , or to do any other act , though never so base and dishonest , nulla fides pietasque viris qui castra sequuntur . . next the intuition of honour and glory to be acquired by worthy actions in the wars , may be not only lawful , but commendable also and useful in a souldier ; and truly this of glory is a more noble end , of a higher pitch , and more befitting a generous spirit by much than that of lucre is ; both because men of eminent birth , and place , and parts , are aptest to be affected with it ; whereas gain worketh most upon the lower sort of men , and also because it putteth men upon more worthy enterprizes , and such as may win honour and reputation ; and restraineth them from those baser acts of injustice , cruelty , and rapine , to which the desire of gain usually prompteth the mercenary man ; but yet as to the warranting of the souldier for making that his profession , ( which is the point now in hand ) this of glory is of no more importance than was that of gain ; for the right end of war , being a safe and honorable peace , there is something common to both ( consequential to the desire of glory as well as of gain ) so inconsistent with that end , that it setteth them at an equal , or not much unequal distance therefrom : for as he that aimeth to gain by the wars , cannot but desire the continuance of war , that so his hopes of gain may continue ; so he that aimeth to get himself glory by the wars , cannot but desire the continuance of war , that so the opportunities of increasing his glory may continue ; for there is a d●opsie of vain-glory in the ambitious , as well as of avarice in the covetous , as thirsty and unsatiable in the one , as in the other ; whence it cometh to pass , that both the one and the other use their utmost wits and endeavours to find occasions to lengthen the wars , and to obstruct and retard ( so much as lieth in them ) the advices of peace : nay , let me add moreover , that in this respect at least ( viz. as to the effectual hindring of peace ) that of honour and glory , is much the more dangerous end of the two ; because his humour is aptest to seize upon the greatest persons , and such as by privilege of their birth , eminency of their places , activeness of their spirits , glory of their former actions , or other like advantages bear a great sway in councils , and are of some authority in the armies : whereas the peasantry , in whom most of the other humour ( that of base lucre ) aboundeth , have neither the wit nor the power ordinarily to do much harm . it hath therefore been a constant observation in all times and places , that the embroyling most common-wealths in wars , in the mean time , and working their ruine in the end , hath grown from the restlesness of some ambitious spirits , and their immoderate thirst after honour and glory . — patriam tamen obruit olim gloria pancorum , & laudis titulique cupido . juvenal sat. . . so that if there be any possibility of finding a person capable to take upon him the imployment of a souldier , as his proper profession , it must be among those that propose to themselves the same end therein , that is , or ought to be the end of war ; that is to say , those that after an impartial search of their own hearts , can truly say ( and not pretend it only ) that their chiefest aim in applying themselves to the wars , is to do their king and country service , in procuring or preserving the peace thereof , which no man can truly say , but he that preferreth the publick good , and the peace of his country , before all private interests . the tryal whereof is , if he take up arms with this resolution , and by his after-carriage make it good , not to do any act , or enterprize any thing for his own benefit , glory or safety that may hinder , nor to refuse any service or hazard that may probably promote the obtaining that end ; which qualification supposed , i deny not but that a man may find warrant to go on in the way of a souldier as his proper profession , and that in two cases . . first , that which ( in the nature of the imployment it self ) is rather an office than a profession ( such as we have already shown the souldiers imployment to be ) may yet become to the person so imployed , as his proper profession , if he shall be appointed thereunto by the lawful authority ; especially if it be done with a declared intention ( whether expresly or interpretatively declared ) of continuing him for life , or for any long space in the same ; and that the said imployment during such his continuance therein , shall require his personal attendance , either constantly or for the most part : as for example , a lawyer by profession and practice , is by his sovereign called to be a judge of either bench , or a baron of the exchequer , the office of a judge is now become his profession , or particular vocation , because it is supposed that he is to continue in that office ; and the execution of that office will require his attendance thereupon , in the yearly terms and circuits : but if the king shall appoint a serjeant or counsellor at the law , by his particular commission to ride this summers circuit , into such and such countries , and there to execute the office of a judge , the party so constituted and appointed , hath by virtue of that commission , full power to do the office of judge in that circuit , and is to be received and honoured with the title of lord and all other testimonies of honour and respect , in as much ample manner as other judges in their circuits are ; yet doth he not thereby come to be denominated a judge , as if that were his proper profession , or ordinary calling , as in the former case ; because he is impowered to execute the office of a judge , but during the time of that circuit only : nor is his attendance upon that office any longer required , or so much as allowed him . in like manner , if the king of england shall make choice of some person of quality to be governor of dover castle , or of barwick , that office then is as his profession , or particular calling ; because it is to be supposed , he is to continue in that imployment , and to attend the same until the kings pleasure be further known therein : but if the king upon some sudden insurrection and invasion should raise an army , and make choice of some person of like quality to have the conduct thereof , for the suppressing or repelling such insurrection or invasion , his imployment in that service being but temporary , and to determine as soon as the business were ended , should not otherwise than in courtesie denominate him a general , or at least not to be esteemed as his permanent profession , but only as a transient office. this is one case . the other case ( which is more pertinent to the business of these letters ) is of such as desire to imploy themselves in the exercise of arms in forein service , that they may attain to such knowledge or experience in the art military , as might the better enable them to do their king and countrey service , whensoever there should be need thereof ; for since the managery of war is long since grown into an art , and that not to be learned from books , or from private study ; but to be acquired by much practice and experience , and diligent observation : and the rather for that the particular rules of that art , do not stand at such a certain stay as those of most other arts do , but are daily altered and improved by new inventions : it is very necessary for every state to be well provided of a good number of such persons of their own nation , as should be expert and skilful in that art ; left they should be forced , if an unexpected war should happen , to call in foreiners for assistance , which is both dishonourable and dangerous : the necessity hereof too well appeareth by the evil consequents of the neglect of it in this nation in these latter times , especially in the reigns of the two last kings , by reason of the long peace ; and ( which commonly breedeth out of it as the rust and canker thereof ) tenderness of education and voluptuous living . the nobility and gentry of england , in the generality of them , had so much degenerated from the martial prowess of their ancestors renowned in all histories , than in the beginning of these unnatural wars , there were very few to be found of our own nobility and gentry , fit to have command in an army , or that knew any thing belonging to the art of war ; in somuch that use was made on both sides of mercenary men , and most of them scots , who being for the most part bred up abroad ( in france especially , a place of much action ) had learned experience more than-our english had in such matters , by which advantage they had so wound themselves into the chief places of command , and had such an influence into the councils of both sides , that the war was in a manner wholly ordered by their directions , witness the great power that ruthen , urrey , king , meldram , &c. had in the armies on either side . . the weightiness then of princes affairs , upon all emergent occasions , rendring it necessary for them , not only to have power to command their subjects of whatsoever rank or profession to serve as souldiers in their wars ; but also to provide aforehand for a supply of able men , both for places of command , and to execute other parts of that service , which cannot be done , unless a considerable number of persons be trained up in the exercise of arms , and bred souldiers : it is consequently necessary , that some persons be , either by their authority appointed , or at least by their permission allowed to addict themselves to a military course of life , as their proper profession and calling , which authority or permission from their soveraign , will sufficiently warrant to their conscience the choice of that profession ; supposing ( as now we do ) that the intention be right , the person meetly qualified , and all other cautions in respect of the matter , manner , circumstances , and otherwise , duly observed . . the necessity of learning this art granted , there may sometimes follow a further necessity , viz. of learning it abroad , and after it is learned , of exercising it abroad ; and in forein service , and that in these two cases : first , when the souldiers own country , whereunto his service is principally , and in the first place due , hath either the happiness to be in a setled peace and freedom , under the government of a lawful soveraign ; or the unhappiness to be in such servitude , through the prevalency of an usurping power , that no resistance can be made there-against ; for in the former case , there is no exercise at all of the souldiers faculty in earnest ; and of what little a vail to the attaining of any solid knowledge , or experience in the art military , such superficial trainings , as were used ( and those but very seldom neither ) by the lieutenants of the several counties here in england , with the country captains and muster-masters are , ( beside that our own reason will tell us ) the rawness and unserviceableness of our trained-bands in the beginning of the late wars did abundantly manifest : and in the latter case , the souldier , if he will have imployment at home , must either engage on the behalf of an unjust power , or else run upon his own certain destruction to no purpose . iv. consideration of the condition of the person . . this must be considered too ; for the different conditions of persons may make a great difference in the lawfulness or unlawfulness of their actions , according to the old saying , which holdeth true in this sense also , no less than in that other , in which it is commonly used ( relating to mens corrupt partialities , duo cum faciunt idem , non est idem . in your friends second letter , i find a demand made ( as in the way of reply to some passage of your answer to his first letter ) to this purpose ; suppose two great princes ( as france and spain , for instance ) have had long wars together , and the justice of the cause appear neither more nor less , on the one side , than the other ; if in case a third prince , or state , out of a sincere desire to establish the peace of christendom , after other offers and mediations for that purpose made in vain , might lawfully joyn in arms with the one party to force the other to peace , why a private person might not as lawfully ( having the same intention ) enter into arms for the same purpose ; and the reason of demand thereof is , because every prince or state is ( in relation to other princes and states ) but as one private man to another ; for being called to the regiment of his own people only , he is but as a private man in aliena republica . . but that there is a great difference between a soveraign prince and a private person in this affair , it cannot be denied ; insomuch that i find in the very same passage ( put in as it were by way of objection ) three very considerable differences . first , that princes may , and sometimes are obliged by articles and covenants , for the defence of their allies , to take up arms , which cannot be the case of private men. secondly , that princes may see cause to set in for their own safety and interest , lest the prevailing party might grow too potent , and so themselves might be oppressed by him . thirdly , there is a greater probability in a prince of compassing that noble and glorious end , the peace of christendom , then can be in a private man. all these differences are allowed there as true ; but yet excepted against , as not contributing any thing to the justice of the cause , which is here the question . . if these do not , yet a fourth difference there is , that will ( as i conceive ) manifestly contribute thereunto , to wit , that jus belli , is penes principem solum : in the business of war , princes have judicial , private men an executive power only ; and he that hath no power but to execute the sentence of a judge , is bound to wait the judges sentence before he offer to act ; otherwise he shall act beyond his lawful power , which is unjust : not but that a prince , if he raise a war where he ought not , is unjust too ; even as a judge is unjust , which pronounceth a wrong sentence : but here in is the difference between them for taking up of arms. the prince having jus agendi in that behalf , may do it justly , and he may do it unjustly ; yet where he doth it unjustly , he doth but abuti jure suo : but the private person , not having jus agendi , in that respect cannot ( without the authority of the soveraign ) do it otherwise than unjusily ; because in so doing , he doth without leave uti jure alieno , which is always unjust . it is one thing for a man to use ( whether well or ill ) a power that of right belongeth to him ; and another to assume a power that of right , belongeth not to him ; the one is not unjust , unless he abuse his power , the other is , if he use it at all . . neither perhaps will the reason alledged to the contrary ( viz. that a prince in point of justice and power , is in aliena republica , but as a private person ) bear so much weight as is laid upon it , if one point be well considered , which i think will prove a truth , though it be very tenderly handled ; otherwise it may prove very dangerous , both because it may seem a paradox to those that have been little conversant in publick affairs ; as also , and especially , because it may , by racking it too high , be easily wrested to a mischievous construction , for the patronage of any tyrannical action ; the point is this , that justitia politica , and justitia privata , have not in all the same adequate measure . princes are bound to be just , as well as the meanest private men are , and obliged to keep faith both with friends and enemies , every whit as exactly and punctually , without equivocation , reservation , or other eluding devices , as they ; of all this no man doubteth : but it is not therefore necessary , that the rules of justice , whereby the counsels and actions of princes and states , in their mutual relations are to be measured , should be precisely the same with those which measure the dealings of private men one with another . . and the reason of the difference is evident : private mens controversies may be decided , and their injuries repressed or punished , by the positive laws of the state , whereof they are members ; and consequently subject to be ordered in all their dealings by those laws ; which positive laws ( together with the law of nature , and the divine law , which are common to all men ) are the adequate rule , whereby the justice of private persons , and of their actions , is to be measured ; but since princes and states are not subject to any such positive laws common to them both , as may determine their differences and controversies : the great necessity of humane affairs , hath ( for the good of mankind in the preservation of peace ) introduced by the common consent of nations , another law of larger extent , that which we peculiarly call jus gentium , or the law of nations ( whereof that which we call the law of arms , is one special part ) by which law of nations ( together with the law of nature , and the divine law , as aforesaid ) the justice of princes and states , and of their actions , is as by the proper adequate rule thereof to be measured . whence it cometh to pass , that sundry things are by the rules of politique justice allowed as lawful and just between princes , which between private men , would by the rules of meer moral justice , be condemned ( and that deservedly too ) as unjust and unlawful : there are sundry arcana imperii , some arts and simulations for maintaining intelligenceabroad for concealing and disguising counsels at home , in the instructions of embassadors and managing of embassies , in making alliances and confederacies , but especially in the pursuance and effects of war , which seem much to swerve from the ordinary precepts of moral justice ; which yet ( fide integrâ & citra dolum malum ) are by the consent of nations allowed to be used , and so must be , or else there could be no secure living in the world in any society , that saying of his atque ipsa utilitas justi prope mater & aequi , had somewhat of truth and reason in it . . the truth and reasonableness of what hath been said will appear ( omitting many other ) in these few instances . first , when a town is taken by the enemy , by the law of nations , the spoil thereof falleth to the conqueror , which if he give to the souldiery to plunder ( as usually is done ) every souldier thereby acquireth a just right and dominion in that which he can lay his hand on first , and take into his possession . secondly , it may sometimes concern a prince or state in point of honour or safety to vindicate himself by war , for some wrong offered to his merchants , or for some rudeness or incivilities done to his embassador ( for even these , in case reparation be demanded and denied , have been ever held just canses of war ; ( as amphitruo in plautus rendreth that as a sufficient reason of his war , nimis ferociter legatos nostros increpant ) in this case it is by the law of nations allowed him , not only to fight against the prince himself , who yet only did the wrong , but to waste his country , fire his towns and villages , and spoil thousands of his innocent subjects of their fortunes and lives in pursuance of his just revenge ; but if a private gentleman wronged by his neighbour should in like manner , in revenge of that wrong , beat his servants , vex his tenants , and seek his or their undoing , the act were palpably most unchristian and unjust . thirdly , since potent princes , have for the most part , great ambitions , ( and ambition is a boundless lust ) it behoveth a prince for his own safely , to have a watchful eye over the motions and designs of a potent neighbour , almost as much as of a declared enemy ; and therefore wise princes have ever been careful by all just means to balance their neighbour princes and states as near as they could ; in such a proportion as might hinder the over growth of any one above the rest : in order whereunto it hath been held lawful for a prince , laying a side the consideration of the cause , to joyn in arms with the weaker , for his assistance against his potent adversary , who else were likely in a short time to swallow him up , whereby he should become formidable and dangerous , as well to himself as to the other his neighbour princes and states ; upon which account alone , were there no other reason besides , it would be as just for all christian princes to compose their own quarrels , and to aid the venetian , and hungarian , persian , or tartar , against the turk , as it is expedient and honourable for them so to do : but what is thus allowed just in the waging of war between princes ; if in a wager of law a private pers●n should attempt the like , viz. to assist with his purse and pains a poor man against a rich , without considering the equity of the cause , the act were ( as in the former instance ) palpably unjust and unchristian : instances might be produced many more to the same effect were i● needful , but these i think sufficiently evidence the truth of what i undertook to shew in this particular . . there are also sundry other circumstances considerable concerning the condition of the person , which may render the same undertaking unlawful to one , which yet may be lawful for another , or more or less expedient or inexpedient for one than for another , supposing both private persons and subjects ; as namely , whether he be a person of honour and estate , or a man of ordinary rank and fortune ; whether a single-man , or married ? if married , whether he have the consent of his wife or no ? and whether such consent were a free and rational consent in the wife arising from a judgment convinced of the fitness of the undertaking , or rather wrung from her by the importunity of the husband , and her facility in yielding to the potency of his desires therein ? whether the necessity of his domestical affairs , and oeconomical relations will brook his absence for so long a time as must be spent in that imployment ; or will not rather require his presence and care for the managery thereof in the mean time ? and an hundred other like doubts and difficulties meet to be taken into deliberation , and unprejudicately weighed against those other probabilities and inducements which at first kindled , and after fomented his desires , before he imbarque himself in that imployment : and yet when all is done , it were safer for him ( in my opinion ) to forbear than to proceed in his intentions , unless he shall be assured , that he hath the free allowance of his sovereign , thereunto either expressed ( which would be the clearest warrant for his conscience ) or at leastwise upon very pregnant grounds of probability presumed . the case of scandal . . in judging of cases of scandal , we are not so much to look at the event , what that is , or may be ; as at the cause whence it cometh ; for sometimes there is given just cause of scandal , and yet no scandal followeth , because it is not taken : sometimes scandal is taken , and yet no just cause given ; and sometimes there is both cause of scandalgiven , and scandal thereat taken ; but no man is concerned in any scandal that happeneth to another , by occasion of any thing done by him ; neither is chargeable with it , farther than he is guilty of having given it , if then we give scandal to others , and they take it not , we are to bear a share in the blame as well as they , and that a deeper share too , ( vae homini , wo to the man by whom the offence cometh , matth. . . ) but if they take offence when we give none , it is a thing we cannot help , therefore the whole blame must lie upon them ; wherefore if at any time any doubt shall arise in the case of scandal , how far forth the danger thereof may , or may not oblige us to the doing or not doing any thing proposed , the resolution will come on much the easier ; if we shall but rightly understand , what it is to give scandal , or how many ways a man may become guilty of scandalizing another by his example . the ways ( as i conceive ) are but these four . . the first is , when a man doth something before another man , which is in it self evil , unlawful , and sinful , in which case , neither the intention of him that doth it , nor the event , as to him that seeth it done , is of any consideration ; for it mattereth not whether the doer had an intention to draw the other into sin thereby , or not : neither doth it matter whether the other were thereby induced to commit sin or not : the matter or substance of the action being evil , and done before others , is sufficient to render the doer guilty of having given scandal , though he had neither any intention himself so to do ; nor were any person actually scandalized thereby ; because wha tsoever is in it self , and in its own nature evil , is also of it self , and in its own nature scandalous , and of evil example . thus did hophni and phineas the sons of eli , give scandal by their wretched prophaness and greediness about the sacrifices of the lord , and their vile and shameless abusing the women , sam. . . . and so did david also give great scandal in the matter of uriah , sam. . . here the rule is , do nothing that is evil , for fear of giving scandal . . the second way , when a man doth something before another with a direct intention and formal purpose of drawing him thereby to commit sin ; in which case , neither the matter of the action , nor the event is of any consideration , for it maketh no difference ( as to the sin of giving scandal ) whether any man be effectually enticed thereby to commit sin , or not ; neither doth it make any difference , whether the thing done were in it self unlawful or not , so as it had but an appearance of evil ; and from thence an aptitude to draw another to do that ( by imitation ) which should be really & intrinsecally evil , the wicked intention alone , ( whatsoever the effect should be , or what means soever should be used to promote it ) sufficeth to induce the guilt of giving scandal upon the doer : this was jeroboam's sin , in setting up the calves with a formal purpose and intention thereby ( for his own secular and ambitious ends ) to corrupt the purity of religion , and to draw the people to an idolatrous worship , for which cause he is so often stigmatized with it , as with a note of infamy , to stick by him whilst the world lasteth , being scarce ever mentioned but with this addition , jeroboam the son of nebat that made israel to sin . here the rule is , do nothing ( good or evil ) with an intention to give scandal . . the third way is , when a man doth something before another , which in it self is not evil , but indifferent , and so according to the rule of christian liberty , lawful for him to do , or not to do , as he shall see cause ( yea , and perhaps otherwise commodious and convenient for him to do ) yet whereat he probably foreseeth the other will take scandal , and be occasioned thereby to do evil . in such case , if the thing to be done , be not in some degree ( at least prudentially ) necessary for him to do ; but that he might , without great inconvenience and prejudice to himself , and any third person , leave it undone , he is bound in charity and compassion to his brothers soul , ( for whom christ died ) and for the avoiding of scandal to abridge himself in the exercise of his christian liberty for that time so far , as rather to suffer some inconvenience himself by the not doing of it , than by doing of it to cause his brother to offend ; the very case which is so often , and so largely , and so earnestly insisted upon by st. paul , rom. . , . and . , . cor. . , . and . , . and . , . here the rule is , do nothing that may be reasonably forborn , whereat it is like scandal will be taken . . the last way is , when a man doth something before another , which is not only lawful , but ( according to the exigencies of present circumstances pro hic & nunc ) very behoveful , and in some sort ( prudentially ) necessary for him to do ; but foreseeth in the beholder a propension to make an ill use of it , and to take encouragement thereby to commit sin ; if there be not withal a great care had to prevent , as much as is possible , the scandal that might be taken thereat : for , qui non prohibet peccare cum potest , jubet . in such case the bare neglect of his brother , and not using his utmost endeavour to prevent the evil that might ensue , making him guilty , upon which consideration standeth the equity of the judicial law given to the jews , exod. . , . which ordereth , that in case a man dig a pit or well for the use of his family , and ( looking no farther than his own conveniency ) put no cover on it , but leave it open , whereby it happeneth his neighbours beast do fall therein , and perish , the owner of the pit is to make it good , inasmuch as he was the occasioner of that loss unto his neighbour , which he might and ought to have prevented : in this last case the thing is not ( for the danger of the scandal ) to be left undone , supposing it ( as we now do ) otherwise behoveful to be done ; but the action is to be ordered , and carried , on by us , for the manner of doing , and in all respects and circumstances thereunto belonging , with so much clearness , tenderness , and moderation , and wisdom , that so many as are willing to take notice of it may be satisfied that there was on our part a reason of just necessity that the thing should be done ; and that such persons as would be willing to make use of our example , without the like necessity , may do it upon their own score , and not be able to vouch our practice for their excuse ; even as the jew that stood in need to sink a pit for the service of his house and grounds , was not ( for fear his neighbours beasts should fall into it , and be drowned ) bound by the law , to forbear the making of it , but only to provide a sufficient cover for it , when he had made it . here the rule is , order the doing of that which may not well be left undone , in such sort , that no scandal may , through your default , be taken thereat . . i do not readily remember any doubt that can occur about the reason of scandal , which may not be brought within the compass of these four rules ; and then the right applying some or other of these rules , will give some furtherance towards the resolution of these doubts . the case of a bond taken in the kings name : proposed july . r. c. was seized in fee of certain houses of small value , with the appurtenances ; and in the year . whiles owner of the said houses he intreated a. b. to be his surety for one hundred pounds ; and continued the same at interest till . at which time he requested a. b. to discharge that bond , and in consideration thereof , selleth the said houses to a. b. and his heirs for ever ; the said r. c. also buyeth of a merchant a parcel of goods ; the merchant being a receiver of some part of the late kings revenue , and under pretence of a priviledge thereby , taketh a bond of the said r. c. for the payment of two hundred pounds to himself , but in the name of the late king , as if indebted to the king ; and under that pretence , procureth an extent upon the houses sold to a. b. and make seizure thereof : was r. c. seized of the same , when he entred into that bond. the said king , . published a proclamation , wherein he declared , that the taking of such bonds was contrary to his intention , and an abuse of his prerogative , and prohibited all such crafty courses , as tending to the oppression of his subjects ; and it is to be noted , that the said proclamation was published two years before the extent was executed upon the houses , which nevertheless have been held under that extent about fourteen years , which is beyond the value of the houses . the said r. c. died poor , the merchant is dead also , without any child , leaving as estate behind him of twenty thousand pounds , as is supposed ; a great part visible in lands , as appeareth by his last will upon record . advice of counsel at law being taken , have the said a. b. may be most readily relieved ; he is directed to petition the present supreme power to pardon the debt , because taken only in the kings name , when there is no debt due to him from r. c. as to the case proposed . . iam clearly of opinion , that the taking of bonds in the kings name , to the meer behoof , and for the advantage of private persons , when there was such debt really due to the king , was a fraudulent and unjust act from the beginning ; for though it were not actually forbidden , and so might perhaps be valid enough in foro externo , till the issuing out of the kings proclamation in that behalf ; yet was it in point of conscience unlawful before , as being a crafty course : so refused by the king himself , and guilty of a double injustice , the one to the king , as an abuse to his prerogative ; the other to the subject , as tending to their oppression , as by the proclamation is recited , and that therefore , . neither might the merchant , whiles he lived , nor ought his executors , now he is dead , to make advantage of the kings name used in that bond ; nor might he then , nor may they now , by virtue of the kings prerogative , or under the colour thereof , for the recovery of the said debt , use any way to the prejudice or damage of the obligee , or of any purchaser from him , other than such , as he or they might have used , in case the bond had been taken in the obligee's own name , and not in the kings . . if any proceedings have been made already in pursuit of the debt , due upon the said bond , upon no other ground or colour , than the prerogative aforesaid , whereby the said a. b. cometh to be endamaged or prejudiced more than otherwise he should have been ; that the executors ought to make him some considerable satisfaction for the same , although perhaps not to the full of what he hath suffered or would demand ; yet in such a proportion , as to the judgment of indifferent persons ( in a case wherein both parties , if they must do what is fitting and just , are sure to be losers ) shall seem reasonable , in case the parties cannot accord it between themselve . . whereof , although through the corrupt partiality that is in most , i may truly say , all men more or less ; i do not apprehend any great likelihood ( for neither part would , and yet both must be losers ) yet i should advise that tryal were made thereof in the first place , as the most kindly christian way of growing to peace , if parties will be persuaded to meet about it , and can be made masters of their own passions when they are met ; and surely matters might be easily brought to a handsome conclusion , if both parties , but especially the executors , who seem to have the advantage in law , would not stand too much upon what soever advantage they may seem to have , but ( as in conscience they ought ) submit both that , and all other circumstances appertaining to the business , and indeed their whole mutual demands ; to the final determination of that transcendent law , which christ hath established as the only royal standard , whereby to measure the equity of our actions , in all our dealings towards others , viz. to do as we would be done unto ; or which cometh to one , not to do that to another , which if he should do to us ( supposing his case was ours ) we should think our selves scarce justly and fairly dealt withal . . but lastly , in case no such accord can be made , either by agreement of parties , or mediation of friends , and that through the only default and stiffness of the executors ; a. b. having by all fair ways faithfully sought and endeavoured the same , i see not but the said a. b. may ( but not to be done , but as his last refuge ) seek to relieve himself according to the advice of his counsel , by making his addresses to such person or personage , as for the time being shall be in actual possession of the supreme power , and so in a capacity to over-rule the law in a case of that nature , by forgiving that debt whereunto the king was colourably and fraudulently entituled for private advantage , to the prejudice of a third person , but was not at all a debt owing to him from the obligee . p. p. . july , . the case of the engagement . sir , i have hitherto been very sparing in delivering my opinion concerning the point now most in agitation , viz. of the lafwulness or unlawfulness of subscribing the engagement : considering the mischiefs that must needs have followed , if it should be once noised abroad , that i had given forth any determination in so tickle a point . i could not but foresee on the one side , if i should condemn it as utterly unlawful , how i should be looked upon by those that have all power in their hands , not as a refuser only , but a dissuader also of what they have thought fit to require : and on the other side , if i should allow it in any case lawful , what ill use would certainly be made thereof by multitudes of people , apt to be so far scandalized thereby , as either to swallow it whole without chewing , ( that is , resting themselves upon the general determination of the lawfulness to take it hand over head , without due consideration , either of the true meaning of it , or of other requisite cautions and circumstances ) or else to conceive themselves by so engaging , to be for ever discharged from the bond of their former allegiance . yet since by your letter , and by sending your servant therewith on purpose so many days journey , through unknown ways , and at this season of the year ( especially as the weather hath proved since his coming forth ) scarce passable , you have shewn your earnest desire to understand what my opinion is in this point ; so great , both for difficulty and concernment ; i could not think it fit , nor consistent with that civility which is to be used , especially towards strangers , to send back your messenger without the return of some kind of answer : wherein , albeit i shall not come up to the full , of what your letter declareth to be your desire , viz. in giving a particular judgment and estimate of the eight several arguments therein proposed , and the additional quaere in the postscript : yet you shall find something tending towards your satisfaction therein , by touching upon those points ( so far as the straits of time would suffer ) wherein the difficulty of the whole business seemeth chiefly to consist . first , then , it is to be considered , that allegiance is a duty that every subject , under what form of government soever , by the law of nature , oweth to his country , and consequently to the sovereign power thereof . for the very same law ( which we may call the law of nature , at least in a large acceptation ) which inclineth particular men to grow into one civil body of a common-wealth , must necessarily withal , imprint a sense , and tacite acknowledgment of such a duty of allegiance in every inferior member of the body , unto the caput communitatis , or sovereign power , by which that common-wealth is governed , as is necessary for the preservation of the whole body . so that the bond of allegiance doth not arise originally from the oath of allegiance ; as if those that had not taken the oath , had a greater liberty to act contrary to the allegiance specified in the oath , than those that have taken it , have : or as if , in case the oath should be quite laid aside , there should be no allegiance due . but it is so intrinsecal proper , and essential a duty , and ( as it were ) fundamental , to the relation of a subject , quâ talis , as that the very name of a subject doth , after a sort , import it ; insomuch , that it hath thereupon gained , in common usage of speech , the stile of natural allegiance : whence all these inferences will follow . . that the bond of allegiance , ( whether sworn or not sworn ) is in the nature of it it perpetual and indispensable . . that it is so inseparable from the relation of a subject , that although the exercise of it may be suspended by reason of a prevailing force , whilest the subject is under such force , ( viz. where it cannot be imagined , how the endeavour of exercising it can be effectually serviceable to restore the sovereign power to the right owner , for the establishment of that publick justice and peace wherein the happiness of common-wealths consisteth ) yet no outward force can so absolutely take it away , or remove it , but that still it remaineth virtually in the subject , and obligeth to an endeavour ( so soon as the force that hindred it is over ) of actually exercising of it , for the advantage of the party , to whom of right it is due , and the advancement of the common good thereby , upon all fit occasions . . that no subject of england , that either hath , by taking the oaths of supremacy , or allegiance , acknowledged ; or that not having taken either oath , yet otherwise knoweth , or believeth , that the soveraign power in england , to whom his natural allegiance is due , is the king , his heirs , and lawful successors , can without sinning against his conscience , enter into any covenant , promise , or engagement , or do any other act or acts whatsoever , whereby either to transfer his allegiance to any other party , to whom it is not of right due , or to put himself into an incapacity of performing the duties of his bounden allegiance to his lawful sovereign , when it may appear to be useful and serviceable to him . . that therefore the taking of the late solemn league and covenant , by any subject of england ( notwithstanding the protestation in the preface , that therein he had the honour of the king before his eyes ; and that express clause in one of the articles of it , wherein he swore , the preservation of the kings person and honour ) was an act as clear contrary to the oath of allegiance , and the natural duty of every subject of england ; as the assisting of the king to the utmost of ones power ( which is a branch of the oaths ) and the assisting against any person whatsoever , with his utmost power , those that were actually in arms against the king ( which was the very end for which that covenant was set on foot ) are contrary the one unto the other . . and that also for the same reason , no subject of england , that hath taken the oaths , and understandeth them , or is persuaded that the sovereignty of this realm doth of right belong to the king , his heirs , and lawful successors , can without sinning in like manner against his conscence , take the engagement now offered : if he so understand the words , wherein it is expressed , as if they did contain in them , and require of the promiser , an acknowledgment that the supream power of this realm , whereunto the subjects owe their bounden allegiance , is rightly vested in those persons that now exercise it ; or as if they did import an utter abjuration , or renouncing of that allegiance which was formerly held due to the king. ii. this being cleared , the next enquiry must be , whether or no the words of the engagement will reasonably bear such a construction , as to the understanding of a rational and conscientious man , may seem consistent with his bounden duty and allegiance to his lawful soveraign ? whereof ( i think ) there need be no great question made , if it be well considered , . that all expressions by words , are subject to such ambiguities , that scarce any thing can be said or expressed in any words , how cautelously soever chosen , which will not render the whole speech capable of more constructions than one . . that very many men , known to be well affected to the king and his party , and reputed otherways both learned and conscientious ( not to mention the presbyterians , most of whom , truly for my own part , when we speak of learning and conscience , i hold to be very little considerable ) have subscribed the engagement ; who in the judgment of charity , we are to prefume , would not so have done , if they had not been persuaded the words might be understood in some such qualified sense , as might stand with the duty of allegiance to the king. . that ( as you write ) it is strongly reported and believed , that the king hath given way to the taking of the engagement , rather than that his good subjects should lose their estates for refusing the same . which , as it is a clear evidence , that the king , and they who are about him , to advise him , do not so conceive of the words of this engagement , as if they did necessarily import an abandoning of the allegiance due to him : so 't is ( if true ) a matter of great consideration towards the satisfaction of so many , as out of that fear only , have scrupled the taking of it . for the doing of that cannot be reasonably thought to destroy the subjects allegiance ; which the king , who expecteth allegiance from all his subjects , advisedly , and upon mature deliberation alloweth them to do . iii. but all this being granted , that the words of the engagement are capable of such construction ; yet is not the conscience thereby sufficiently secured , from justly scrupling at the taking thereof , unless it may yet further appear , that the subject hath the liberty to make use of such a construction ; which is in effect the quaere contained in your postscript , viz. whether upon supposition , that the words of the engagement will bear more constructions than one , the subscriber may take it in his own sense , or is bound to take it in the imposers sense ? or , whether it be necessary or expedient before he subscribe , to ask those that require his subscription , in what sense they require him to subscribe it ? upon the resolution of which quaere , since ( as i conceive ) the last resolution of the judgment , wherein the conscience is to acquiesce , doth principally depend ; i shall endeavour to give you my thoughts therein , ( wherein i acknowledge to have received much light and satisfaction from a discourse written by a learned , judicious , and pious friend , whereof i lately had the perusal , but for some reasons , not thought fit to be published ) as distinctly , and clearly , as the time i have to do it in , will suffer . . first , then , for a man that is required of another to give faith by some oath , promise , or other engagement , to take it in a sense of his own , manifestly different ( even in his own apprehension ) from the others meaning , sufficiently expressed by words , according to the common custom of speech , and the nature of the business which it concerneth , is so gross a conceit , that had not the impudence of the jesuits , in maintaining the lawfulness of their equivocations , and the sad experience of these late times , ( wherein thousands have cheated themselves into perjury , by thinking to avoid it ) evidenced the contrary , it might well have been thought a thing incredible , that any man of common understanding , should suffer his reason to be so infatuated by his affections , as to be deceived thereby . for if such latitude of construction should be admitted in promises , and other obligations of that nature , intended for the preservation of faith amongst mankind , there would not remain any possible means , whereby for men to have assurance of one anothers meanings . wherefore i take that for a clear truth , that all promises , and assurances , wherein faith is required to be given to another , ought to be understood , ad mentem imponentis , according to the mind and meaning of him to whom the faith is to be given ; so far forth as the meaning may reasonably appear , by the nature of the matter about which it is conversant , and such signification of the words , whereby it is expressed , as according to the ordinary use of speech amongst men , agreeth best thereunto . the reason whereof is , because the faith so required to be given , is intended to the behoof , and for the interest of him that requireth it ; namely , to the end he may have the better assurance from him that giveth the faith , that what is promised shall be accordingly performed : which assurance he cannot have , if after his meaning , sufficiently declared by the words , it should yet be at the liberty of the promiser to reserve another secret meaning in his own breast , differing therefrom . . but secondly , what if the intention of the imposer be not so fully declared by the words and the nature of the business ; but that the same words may in fair construction be still capable of a double meaning , so as taken in one sense , they shall bind to more , and in another to less . i conceive in such case it is not necessary , nor always expedient , ( but rather for the most part otherwise ) for the promiser , before he give faith , to demand of the imposer , whether of the two is his meaning . but he may by the rule of prudence , and that ( for ought i see ) without the violation of any law of conscience , make his just advantage of that ambiguity , and take it in the same sense which shall bind to the less . and this i ground upon the very same reason as before ; for sith the faith to be given , is intended to the behoof of him , to whom it is given , it concerneth him to take care that his meaning be expressed in such words as will sufficiently manifest the same to the understanding of a reasonable man. which if he neglect to do , no law of equity or prudence bindeth the promiser by an over-scrupulous diligence to make it out , whereby to lay a greater obligation upon himself than he need to do . . but then thirdly , if it shall happen ( as often it cometh to pass , when we have to deal with cunning men , and may possibly be the case now , and undoubtedly was so in the business of the protestation , when the time was ) that he that requireth the faith to be given , do of purpose so contrive words , that there may be left an ambiguity and latitude of sense therein ; yea , and that it be very probable , and in a manner apparent , ( upon the consideration of the point of interest , or other strong presumptions arising from circumstances or otherwise ) even to the apprehension of the promiser himself , that he hath some farther reach in requiring that promise from him , some more remote and secret intention than he is willing to discover . in that case what is to be done ? i answer , that the promiser in such case is no ways obliged in giving his faith , to take notice of any such secret intention , but is at liberty to make use of that latitude of sense , which the other did rather chuse to leave undetermined , than to restrain , and so to turn the others cunning dealing to his own best advantage , by taking it in the more favourable construction ; and that which bindeth to less . for it is the declared intention only , ( viz. that which the words , according to the common use of speech , do in relation to the nature of the subject , most naturally and properly represent to the understanding of reasonable men , when they hear them ) and not to the remote , secret , and reserved intent , which the promiser is obliged unto . the reason whereof is manifest ; because he that requireth faith to be given from another , by words of his own contriving , is ever presumed so to have determined the sense thereof , in the contrivance of the words , as may sufficiently declare what he intendeth the promiser should assure him to perform . if therefore he have not so determined the words , as to signifie the more ; it is in all reason to be presumed , that he intended to oblige him but to the less . for being at liberty to make his own choice of words , whereby to express his own meaning ; who can think otherwise , but that he would make the choice with respect to his own interest ? and therefore , though he might have a secret desire , which he is loth to discover , that the promiser should be bound to the more , and would be marvellously well pleased , that he should so understand the words , as if they intendded to bind him to the more : yet since it had been so easie a matter for him , by adding or altering a few words , to have declared that intent , if he had thought it conducible to his own ends ; it will be presumed also , that it was out of respect of self-interest , that he forbare so to do , and chose rather to leave his meaning , in such general words , as will not exclude the sense , which bindeth but to the less ; and consequently that his declared intent obligeth to no more but to the less only . iv. to bring the matter yet closer , and to put it up to the present cases , there are yet two things more to be done . first , to shew what different constructions ( the highest , i mean , and the lowest ) the words of the engagement are fairly capable of . and secondly , to find as well as we can , whether of two is more probably the meaning intended by the imposers , to be declared by the words . the words are these : i do promise to be true and faithful to the common-wealth of england , as it is now established without king or lords . wherein there are sundry ambiguities . . first , in the words true and faithful ; by which may be intended , either the promise of that fidelity and allegiance ( which was formerly acknowledged to be due to the king , &c. ) to be now performed to those that are presently possessed of the supream power , as their right and due . or else that promise of such a kind of fidelity , as captives taken in the war , promise to their enemies , when they fall under their power ; viz. to remain true prisoners of war , and so long as they are in their power , not to attempt any thing to their destruction . . secondly , in the word common-wealth , by which may either be meant , those persons who are the prevalent party in this kingdom , and now are possessed of , and do exercise the supreme power therein , as if the right of soveraignity were vested in them : or else , the whole entire body of the english nation , as it is a civil society or state within it self , distinguished from all other foreign estates . taken in the former sense , the fidelity promised to the common-wealth , relateth directly to the upholding of that party who are the present governors de facto , and imports subjection to them as de jure : but taken in the latter , it relateth the safety of the nation , and importeth no more as to the present governours , but to live peaceably under them de facto , and to yield obedience to them in things absolutely necessary for the upholding civil society within the realm ; such as are the defence of the nation against forainers , the furtherance of publick justice , and the maintenance of trade . . in the words as it is now established , &c. which may be understood either by way of approbation of what hath been done by way of abolishing kingly government , and the house of peers , and placing all authority and power within this realm , in the house of commons . or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , as a clause simply and barely reciting what manner of government it is that this nation de facto , is now under ; viz. a government by the commons only , without either king or house of lords . which ambiguities considered , the highest construction that can be reasonably made of the words , is to this effect . i acknowledge the soveraign power of this nation , whereunto i owe allegiance and subjection to be rightly stated in the house of commons , wherein neither king nor lords ( as such ) have , or henceforth ought to have any share ; and i promise that i will perform all allegiance and subjection thereunto , and maintain the same with my fortunes and life to the utmost of my power . and the lowest construction that can be reasonably made of the same words , is to this effect : whereas for the present , the supreme power in england , under which power i now am , is actually possessed and exercised by the house of commons , without either king or lords ; i promise that so long as i live under that power and protection , i will not contrive or attempt any act of hostility against them : but living quietly and peaceably under them , will endeavor my self faithfully in my place and calling , to do what every good member of a common-wealth ought to do for the safety of my country , and preservation of civil society therein . v. now cometh in to be considered in the last place the great question , whether of the two constructions it is , ( that which bindeth to the most , or this which obligeth to the least , the words can well bear ) that the formers of the engagement did rather intend to declare by these words . they that think the former , want not probability of reason to ground their persuasions upon . for they consider , that those who are presently possessed of the supreme power , are not minded to part with it if they can hold it . and that the likeliest way to hold it is , if they can possibly bring the whole people of england , or at least the far greatest part thereof , to acknowledge that they are rightly possessed of it , and to promise subjection and allegiance to them as such . and that therefore the engagement , being purposely devised and set on foot , as the fittest engine to expedite that work , must in all reason intend to oblige so far . which being so contrary to their judgement and persuasion , concerning the duty and oath of allegiance , i cannot blame those that so understand the words of the engagement , if they abominate the very thought of taking it . but there wanteth not great probability of reason on the other side , to induce us to believe that the latter and lower sense is rather to be deemed the immediate , and declared intent of the imposers , whatsoever cause of suspition there may be , that the former meaning may be more agreeable to their secret , reserved , and ultimate intent ; between which two , if there be any difference ( as it is not impossible but there may be ) the engager is not concerned in it , or not yet : the equivocation , if there be any in that , must be put upon the imposers , not on the promisers score . for thus believing there are amongst others these probabilities . . that many prudent and consciencious men of the royal party , as well divines and lawyers , as others , have thus understood it , who we presume would not for any outward respect in the world have taken it , if they conceived any more to have been intended in it . . that it hath often been affirmed , both publickly and privately in several parts of the kingdom ( if we may believe either common fame , or the reports of sundry credible particular persons ) by those that have persuaded or pressed others to subscribe ; that the same is the very true intent and meaning of it , and no other . . that if the imposers had been minded to have declared an intent of binding to more they might easily have framed the words so as not to be capable of a construction binding to less . . that ( as is also credibly reported ) whilst the form of the words was under debate , the opinion of those that would have had it set higher , was not followed , as held unseasonable ; and the vote carried , for the more moderate expression wherein it now standeth . . that the imposers , intending by the engagement to secure themselves , especially against the designs and attempts of those men , who they knew ( well enough ) held them for no other than usurpers , must be in reason supposed to require no more assurance of them by the engagement , than such as may and is usually given to usurpers ; which is , not an acknowledgment of their title , and a promise of allegiance , but meerly a promise of living quietly , so long as they are under their power , and enjoy their protection . . that it is a received maxim of political prudence , for all new governours , ( especially those that either introduce a new form of government , or come in upon a questionable title ) to abstain from all harsh proceedings , even against those whom they know to be evil affected to their power , and not so much as to exasperate them ( though it be in the power of their hands to destry them ) especially in the beginning of their government ; but rather to sweeten them into a better opinion of their persons , and to win upon them by acts of grace and oblivion ( for remissiùs imperanti meliús paretur . ) so as they may have but any tolerable kind of assurance from them in the mean time , of living quietly and peaceably under them . we have no reason therefore to believe that the imposers of this engagement , who have acted the parts of the greatest politicians , so perfectly and successfully hitherto , as to possess themseves so fully of the supreme power of so great and flourishing a kingdom , in so few years , would be so impolitick as not to proceed by the same rules , that all wise and successful persons have ever practised in the managing , and for the establishing of an acquired power . vi. out of all these premises together ( weighing my positive conclusion , either affirmative or negative , touching the lawfulness or unlawfulness of subscribing in universali ) i shall declare my opinion only in these few following particulars . . that it is not lawful for any man to take the engagement with a resolution to break it . . that therefore , whosoever thinketh the words of the engagement do contain a promise of any thing which is not lawful for him to perform , cannot take it with a good conscience . . that whosoever so understandeth the words of the engagement , as if they did oblige him to any thing contrary to his allegiance , or render him unable to act according thereunto , upon any seasonable emerging occasion , cannot with a good conscience take it . . that if any man for any temporal benefit , or avoiding any temporal damage , shall take the engagement with a doubting conscience ( that is , before he be persuaded in his judgement , upon some probable ground of reason , that it is lawful for him so to do ) he sinneth therein . . that if any man after a serious desire of informing himself as rightly as he can , what are the duties of his allegiance on the one side , and what is most probably the meaning intended by the words of the engagement on the other side , shall find himself well satisfied in this persuasion , that the performance in the mean time of what is required by the engagement so understood , is no way contrary ( for any thing he can discern for the present ) to his bounden allegiance , so long as he is under such a force , as that he cannot exercise it ; and likewise , that whensoever that force is so removed from him , or he from under it , as that he hath power to act according to his allegiance , the obligation of the engagement of it self determineth and expireth : and out of these considerations , rather than suffer extreme prejudice in his person , estate , or necessary relations , shall subscribe the engagement , since his own heart condemneth him not , neither will i. sir , i have now two requests to you , which i doubt not but you will think reasonable . the one , that whatsoever use you shall please to make of these papers , or any thing therein contained , for your own , or any friends satisfaction ; yet you would not deliver any copies abroad , lest they should come to be printed , as some other papers of mine , written in this manner , have been without my knowledg . this i desire , both in respect of the danger i might incur from the displeasure of the potent party , if any such thing should come abroad ; as also lest upon the consideration of some things here hinted , they might think the words of the engagement too light , and might thence take occasion to lay some heavier obligation upon us , in words that should oblige to more . the other request is , that since i have not any other perfect copy of what now i send you , you would procure it to be transcribed for me ; and either the copy so transcribed , or these very papers rather , when you have transcribed them , transmit inclosed in a letter , or by some friend that will be sure to deliver them safe , with his own hands , to my son — in london , to whom i shall write shortly , that he may expect them . sir , i desire that my best respects may be presented , &c. — god endue us all with grace and wisdom fit for these evil times ; to whose mercy and blessing commend us all , i rest , b. p. dec. . . your loving friend and servant . the case of a rash vow deliberately iterated . the case . a gentleman of good estate , hath issue one only daughter , who placing her affections upon a person much below her rank , intendeth marriage with him : the father hearing of it in great displeasure voweth , and confirms it with an oath , that if she marry him , he will never give her a farthing of estate . the daughter notwithstanding marryeth him : after which the father sundry times iterateth and reneweth his said former vow , and that in a serious and deliberate manner ; adding further , that he would never give her or any of hers any part of his estate . quaere : whether the fathers vow so made , and so confirmed and iterated as abovesaid , be obligatory or not ? the resolution . my opinion is , that the vow was rash and is not at all obligatory . . the question here proposed is concerning the obligation only ; yet i deem it expedient to declare my opinion concerning the rashness also : and that for two reasons . first , because there seemeth in the proposal of the case , to be some weight laid upon the after-iterations , which were more deliberate , as if they added to the obligation . and secondly , because i think it needful that the vower should as well be convinced of the greatness of his sin in making such a vow , for the time past , as satisfied concerning the present and future invalidity of it . . it is easie to believe , that the gentleman , when he first made the vow , was possessed with a very great indignation against his daughter for her high and inexcusable disobedience to him in so very weighty a business . and truly it must be confessed , he had need to be a man of a very rare command over his own spirit , and such as are scarce to be found one of a thousand , that could contain himself within the bounds of reason , upon so just a provocation from an only child , ( possibly some other aggravating circumstances concurring ) as not to be transported with the violence of that passion , into some thoughts and resolutions , not exactly agreeable with the dictates of right reason . it can therefore be little doubted , but the vow made whilst the reason was held under the force of so strange a perturbation , was a rash and irrational vow . . nor will these after-acts in confirmation of the first vow , though having more of deliberation in them , be sufficient to redeem either it or themselves from the imputation of rashness : understanding rashness in that latitude as the casuists do , when they treat de voto temerario , under the notion whereof they comprehend all such vows as happen per defectum plenae & discussae deliberationis , as they express it ; for it is to be considered , that when an injury , disobedience , or other affront is strongly resented , it many times maketh a very deep impression in the soul , which though after the first impetus have a little spent it self , it begin somewhat to abate , yet it doth so by such slow and insensible degrees , that the same perturbation , which first discomposed the mind , may have a strong influence into all succeeding deliberations for a long time after . even as after an acute fever , when the sharpest paroxysms are over , and the malignity of the disease well spent , although the party begin to recover some degrees of strength ; yet there may remain for a good while after such a debility in the parts , as that they cannot exercise their proper functions , but with some weakness more or less , till the party be perfectly recovered . sith therefore the after-iterations on the first vow in the present case , did proceed apparently from the rancor and malignity remaining in the mind , as the dregs and reliques of the same perturbation , from which the first vow also proceeded : they must upon the same account ( to wit , per defectum plenae deliberationis ) undergo the same censure of rashness with the first . the same i say for the kind ; some difference i grant there is for the degree : but majus & minus non variant speciem , we know . and the consideration of that difference is only thus far useful in the present case , that the more deliberate those after-acts were , the more culpable they are , and the less capable either of excuse or extenuation ; and consequently do oblige the party to so much the more serious , solemn , and lasting rpentance . . but concerning rash vows ( in as much as the knot of the question lyeth not there ) it shall suffice to note these few points . first , that every rash vow is a sin ; and that upon its own score , and precisely as it is rash , although it should not be any other way peccant . all acts of religious worship ( by the importance of the third commandment ) are to be performed with all due sobriety , and attention , and advisedness : how much more then a vow ? which is one of the highest acts of worship , as being a sacred contract , where unto god himself is a party . see eccl. . . &c. secondly , that rash vows are for the most part , ( besides the rashness ) peccant in their matter also ; for they are commonly made in passion , and all passions are evil counsellors , and anger as bad as the first . the wrath of man seldom worketh the righteousness of god. thirdly , that a rash vow , ( though to be repented of for the rashness ) may yet in some cases bind . as for example , a man finding himself ill used by a shop-keeper , of whom he had formerly been accustomed to buy , voweth in a rage that he will never buy of him again : this is a rash vow , yet it bindeth , because if the party had never made any such vow at all , it had never been unjust or uncharitable , ( nor so much as imprudent ) in him for to have done the same thing , which by his vow he hath now bound himself to do . so if a man impatient of his ill luck at cards , should vow in a heat never to play at cards any more ; he were in this case also bound to keep his vow : because there neither is any sin in keeping it , nor can be any great necessity why he should break it . that therefore fourthly , if at any time a rash vow bind not ; the invalidity thereof proceedeth not meerly ( nor indeed at all ) from the rashness ( which yet is a very common error amongst men ) but from the faultiness of it otherwise , in respect of the matter , or thing vowed to be done ; when that which is so vowed , is either so evil in it self , or by reason of circumstances , becometh so evil , that it cannot be performed without sin . . that therefore concerning the vow in the present case , i declared my opinion that it is not at all obligatory ; it is done upon this ground ( which is a most certain truth , and consented to by all ) that rei illicilae nulla obligatio . if a man shall vow any thing that is contrary to piety ; as if having taken offence at some indiscreet passage in a sermon of his own minister , he should vow that he would never come to church , or hear him preach again : or that is contrary to justice , as to take away the life of an innocent person , as those forty persons that had vowed they would neither eat nor drink till they had slain paul : or never to make restitution to own whom he knew he had wronged : or contrary to charity ; as to be revenged of , or never to be friends with one that had done him wrong : or that is contrary to mercy ; as if having lost some mony by lending to his friend , or having smarted by suretiship , he should vow never to lend any man mony , or become surety for any man again . let such a vow , i say , as any of these , or any of the like nature , be made either rashly , or deliberately , and strengthened with oaths and imprecations , in the most direful and solemn manner that can be devised to tie it on the faster ; yet it is altogether null and invalid as to the effect of obligation . whence those common sayings , in malè promissis rescinde fidem ; ne sit juramentum vinculum iniquitatis , &c. and we have a good president for it in david , after he had in a rage vowed the destruction of nabal , and all that belonged to him ; which vow , upon better consideration , he not only did not perform , but he blessed god also , for so providentially preventing the performance of it , by the discreet demeanor and intervention of abigal . . now the reason why such vows are not binding , is very cogent and clear ; even because the party at such time as he is supposed to have made such vow as aforesaid , lay under another ( a former , and therefore a stronger ) obligation to the contrary . and it is agreeable to all the reason in the world , that he who either by his own voluntary act , hath bound himself ( where lawfully he might so do ) or by the command of his lawful superior ( that hath a right to his service , and may exact obedience from him ) is already bound to do , or not to do this or that ; should not have power to disoblige himself therefrom , at his own pleasure , or to superinduce upon himself a new obligation contrary thereunto : obligatio prior praejudicat posteriori . as in the case of marriage , a precontract with one party , voideth all after-contracts with any other : and if a man convey lands to several persons , by deeds of several date , the first conveyance standeth good , and all the rest are void ; and so in all cases of like nature . the obligatory power thereof that is in vows , oaths , promises , &c. is rightly said by some , to be a constructive , not a destructive power . the meaning is , that such acts may create a new obligation where was none before , or confirm an old one ; but it cannot destroy an old one , or substitute another contrary thereunto , in the place thereof . . and the reason of this reason also is yet farther evident ; for that quisquis obligatur , alteri obligatur . when a man is obliged by any act , it is also supposed that the obligation is made to some other party ; to whom also it is supposed some right to accrue , by vertue of the said act obligatory ; and that that other party is by the said act sufficiently vested in that said right , of which right he cannot be again devested and deprived by the meer act of him who instated him therein , and is obliged to perform it to him ( unless himself give consent thereunto ) without the greatest injustice in the world. now god having a perfect right to our obedience , by his own obliging precept , both for the not doing hurt to any man , and for the doing good to every man upon all fit opportunities : and this right also confirmed , and ratified by our own obligatory act in a solemn manner , before many witnesses at our baptism , when we vowed to keep all god's commandments : it were unreasonable to think that it should be in our power , by any after-act of ours to disoblige our selves from both , or either of those obligations . for then we might by the same reason free our selves from the obligation of that latter act also ( suppose an oath , or vow ) by another subsequent oath , or vow ; and from that again by another : and so play fast and loose , make vows , and break them in infinitum . evident it is therefore , that every vow requiring any thing to be done , which is repugnant to any office of piety , justice , charty , or mercy , which we owe either to god or man , is void , and bindeth not , because it findeth us under the power of a former contrary obligation , and hath not it self power sufficient to free or discharge us from the same . . the general rule thus cleared , it remaineth to examine concerning the particular vow now in question , whether it be void upon this account or no ? it will be found hard i believe to free this vow from being repugnant to the rules of justice , but impossible , i am sure , to reconcile it with the perfect evangelical law of charity and mercy . first , civil and political justice , requireth that every man should obey the wholsome laws of his countrey , and submit himself to be ordered thereby . now , put the case ( which is possible enough ) that the daughters husband should for lack of support from his father-in-law , or otherwise , live and die in great want , leaving his wife and many small children behind him , destitute of all means for their necessary sustenance . the law would ( as i suppose ) in that case , upon complaint of the parish , and for their ease , send the daughter and her children to the father , and compel him to maintain them out of his estate . which order he ought to obey , nor can refuse so to do , without the high contempt of publick authority , and manifest violation of the civil justice , notwithstanding his vow to the contrary : the law must be obeyed whatsoever becometh of the vow ; in that case therefore it is evident the vow bindeth not . . but say that should not happen to be the case ( which yet is more than any man can positively say before-hand ) the parent is nevertheless in moral justice bound to provide due maintenance for his children and grand-children if he be able . saint paul saith that fathers ought to lay up for the children . true it is , he speaketh it but upon the by , and by way of illustration , in the handling of another argument , very distant from this business : but that doth not at all lessen the importance of it , such illustrations being ever taken à notiori , and from such common notions as are granted , and consented unto by all reasonable men . the same apostle having amongst other sins of the gentiles , mentioned disobedience to parents in one verse , in the very next verse , mentioneth also want of natural affection in parents . and the disobedience in the child can no more discharge the parent from the obligation of that duty he oweth to the child , and of affection and maintenance , then the unnaturalness of the parent , can the child from the duty he oweth to the parent , of honour and obedience . for the several duties , that by gods ordinance , are to be performed by persons that stand in mutual relation either to other , are not pactional and conditional ; as are the leagues and agreements made between princes ( where the breach in one part dissolveth the obligation on the other ) but are absolute and independent ; wherein each person is to look to himself , and the performance of the duty that lyeth upon him , though the other party should fail in the performance of his . . something i foresee may be objected in this point , concerning the lawfulness of the parents withdrawing maintenance from the child ( either in whole , or at least in part ) in the case of disobedience . which how far forth it may , or may not be done ; as it would be too long to examine , so it would be of little avail to the present business . for it is one thing to with hold maintenance from a disobedient child for the present , and to resolve so to continue till he shall see cause to the contrary . and another thing to bind himself by vow or oath , never to allow him any for the future , whatsoever should happen . let be granted whatsoever can be supposed pleadable on the fathers behalf in the present case ; yet there will still remain two particulars in this vow , not easily to be cleared from being unjust . first , let the daughters disobedience deserve all this uttermost of punishment from the offended fathers ; yet how can it be just , that for the mothers fault , the poor innocent ( perhaps yet unborn ) children , should be utterly , and irrecoverably excluded from all possibility of relief from their grand-father ? secondly , it is ( if not unjust , yet what differeth very little there-from ) the extremity of rigid justice ; that any offender ( much less a son or daughter ) should for any offence , not deserving death , be by a kind of fatal peremptory decree , put into an incapacity of receiving relief from such persons , as otherwise ought to have relieved the said offender , without any reservation either of the case of extreme necessity , or of the case of serious repentance . . however it be for the point of justice : yet so apparent is the repugnancy of the matter of this vow , with the precepts of christian charity and mercy ; that if all i have hitherto said were of no force , this repugnancy alone were enough ( without other evidence ) to prove the unlawfulness , and consequently the invalidity , or inobligality thereof . it is ( not an evangelical counsel , but ) the express peremptory precept of christ , that we should be merciful , even as our heavenly father is merciful . and inasmuch as , not in that passage only , but for the most part wheresoever else the duty of mercy is pressed upon us in the gospel from the example of god : god is represented to us by the name , and under the notion of a father , although i may not lay much weight upon it , as a demonstrative proof ; yet i conceive i may commend it as a rational topick , for all that are fathers to consider of , whether it do not import , that mercy is to be expected from a father as much as ( if not rather much more than ) from any other man ; and that the want of mercy in a father , is more unkindly , more unseemly , more unnatural than in another man : but this by the way , from the precept of christ , we learn , that as there is in god a two-fold mercy , ( a giving mercy , in doing us good , though we deserve it not , and a forgiving mercy , in pardoning us when we have done amiss : ) so there ought to be in every good christian man a readiness ( after the example of god ) to shew forth the fruits of mercy to others , in both kinds , upon all proper and meet occasions . so that if any person , of what quality or condition soever , shall upon any provocation whatsoever vow that he will never do any thing for such or such a man ; or that he will never forgive such or such a man : every such vow , being contra bonos more 's , and contra officium hominis christiani , is unlawful , and bindeth not . . the offices of mercy in the former of those two branches , viz. of doing good , and affording relief to those that are in necessity , are themselves of so great necessity ( as the case may be ) that common humanity would exact the performance of them from the hand , not of a strangeronly , but even of an enemy . if a stranger or an enemies beast lie weltring in a ditch , a helping hand must be lent to draw it out . the samaritans compassion to the wounded traveller in the parable , luke . ( there being a feud , and that grounded upon religion , which commonly of all others , is the most deadly feud between the two nations ) is commended to our example , to the great reproach of the priest and levite , for their want of bowels to their poor brother of the same nation and religion with themselves : for the nearer the relation is between the parties , the stronger is the obligation of shewing mercy either to other . and there is scarce any relation nearer , and more obliging , than that of parents and children . our saviour , who in matth. . sharply reproved such vows , ( though made with an intention to advance the service of god , by inriching his treasury ) as hindred children from relieving their parents , will not certainly approve of such vows ( made without any other intenion then to gratifie rage , and impatience ) as hinder parents from relieving their children . . if to avoid the force of this argument , it shall be alledged , that the daughters disobedience , in a business of so high concernment , might justly deserve to be thus severely punished , and that it were but equal that she , who had so little regard to her father , when the time was , should be as little regarded by him afterwards . all this granted , cometh not yet up to the point of shewing mercy according to the example of god. no childs disobedience can be so great to an earthly parent , as ours is to our heavenly father : yet doth he notwithstanding all our ill deservings continually do us good , communicating to our necessities , and causing his sun to shine , and his rain to fall , and infinite benefits in all kinds to descend upon mankind , not excluding the most thankless , and disobedient , and rebellious , from having a share therein . . and as for that other branch of mercy in pardoning offences , god giveth a rich example to all men , of their duty in that kind , ( and to fathers particularly ) by his great readiness to pardon the greatest offenders , if they sincerely seek to him for it . if the father in the parable , luke . had proceeded with such severity against his riotousson , as to have vowed never to have received him again ; he had been a very improper exemplar , whereby to shadow out the mercy of god to repentant sinners . concerning the grreat importance of this duty , which is so frequently inculcated by christ and his apostles , and so peremptorily enjoyned , as not any other duty more . see matt. . , . matt. . . — . eph. . . col. . . james . . see also sirac . , , &c. ] i shall not need to say much ; only as to the present case , it would be considered , how perverse a course it is , and contradictory to it self , for a man to think himself obliged by one inconsiderate act , never to forgive his daughter ; when as yet he cannot beg pardon of his own sins , at the hands of god , ( as he ought in his daily prayer to do ) without an express condition of forgiving every body , and an implicit imprecation upon himself , if he do not . . but shall the daughter that hath thus grieved the spirit of her father , thus escape unpunished , and be in as good a condition as if she had never offended ? and will not others be incouraged by her impunity , to despise their parents after her example ? there is much reason in this objection ; and therefore what i have hitherto written , ought not to be understood , as if thereby were intended such a plenary indulgence for the daughter as should restore her in integrum , but only that she should be made capable of receiving such relief from her father , from time to time , as in relation to her necessities , and after-carriage , from time to time should seem reasonable ; and that his vow ought not to hinder him from affording her such relief . but by what degrees , and in what proportion , the father should thus receive his daughter into his fatherly affection , and relieve her , must be left to discretion , and the exigence of circumstances . only i should advise ( in order to the objection , viz. for examples sake , and that the daughter might be made , even to her dying day , and kept , sensible of her great and sinful disobedience to her father ) that the father should cut off from his daughter , and her posterity , some meet portion of his estate , ( as perhaps a fifth part at the least ; or if a fourth , or a whole third part , i should like it the better ; ) and by a solemn deliberate vow , dedicate the same to be yearly imployed in some pious and charitable uses . these times will afford him choice of objects , if god shall move his heart so to do ; and by so doing , he may , first ▪ in some sort redeem , and make a kind of satisfaction for his former rashness , ( not popishly understood , and in regard of the justice of god , but ) in a moral sense , and in regard of the world , and his own conscience . secondly , it may be a good means to keep the daughter in a continual fresh remembrance of her fault , that she may not , after a short and slight repentance ( as in such cases too often it happeneth ) forget the same ; whereof she ought to have some remorse all the days of her life . thirdly , he shall thereby after a sort , perform his first vow ; i mean according to the general intention thereof , and the rational part , ( which was to make his daughter repent her folly , and to smart for it : ) the over-plus more than this , being but the fruit of rancor and perturbation . lastly , he shall in so doing , doubly , imitate god our heavenly father . first , when a rash or sinful act is made an occasion of a pious or charitable work , it beareth some resemblance of , or rather is indeed it self a gracious effect of that goodness and wisedom in god , whereby he bringeth light out of darkness , and good out of evil . secondly , god himself when he graciously pardoneth an high presumptuous sin , as he did davids great sin , in the matter of uriah , commonly layeth some lasting affliction upon the offender , as he did upon david , who after the sealing his pardon for that sin by nathan , scarce ever had a quiet day all his life long . the reason whereof seemeth to be double , partly for admonition to others , that none presume to provoke god in like manner , l●st they smart for it also in like manner ; and partly for the good of the offender , that he may by the smart be brought to the deeper sense of his error , and be eft-soons reminded of it , lest he should too soon forget it . thus have i with very much ado , ( in that weak condition i have been in , ever since the question came to my hands and wherein i yet contitinue ) declared my opinion fully concerning the whole business as far as i understand it . more largely i confess than i intended , or perhaps was needful ; and with greater severity than ( it may be ) the parties will well like of . but truly i desired to do the part of a faithful confessor , and the sores on both parts seemed to be such as were not to be touched with too gentle a hand : in the daughter an act of high disobedience , transported by the passion of inordinate love ; and in the father an act of great rashness , transported by the passion of inordinate anger : both beyond the bounds of right reason , and religion ; and both to be deeply repented of . howsoever , i cannot be suspected to have written any thing , either out of favour for , or prejudice against either party ; not having the least conjecture who the persons are that are concerned in the business ; nor so much as in what part of the nation they live . i shall pray that god would direct them both , to do that which may best serve to his glory , and bring the soundest comfort to their own souls . amen . the case of the sabbath . to my very loving friend mr. tho. sa , at s. b. nottingh . march . . sir , when by your former letter , you desired my present resolution in two questions therein proposed concerning the sabbath , although i might not then satisfie your whole desire ( being loth to give in my opinion before i had well weighed it ) yet that i might not seem altogether to decline the task imposed on me by you , i engaged my self by promise , within short time , to send you what upon further consideration , i should conceive thereof . which promise , so far as my many distractions and occasions would permit , i endeavoured to perform by perusing the books you sent me , ( in the one whereof , i found written on the spare paper with your hand , a note moving a third question , about , the name of the sabbath also ; ) and by looking up and reviewing such scattered notes as i had touching that subject . but then i met with difficulties so many and great ( whereof the more i considered , the more still i found them to increase ) that i saw it would be a long work , and take up far more time than i could spare , to digest and enlarge what seemed needful to be said in the three questions in such sort as was requisite , to give any tolerable satisfaction either to my self or others . wherefore i was estsoons minded to have excused my self by letter to you , and farther medling with these questions , and to have remitted you over for better satisfaction to those men , that have both better leisure to go about such a business , and better abilities to go through with i● than i have ; for to questions of importance , better nothing be said , than not enough : and the rather was i mided so to do , when i perceived there were rumors spread in these parts , ( occasioned , as i verily suppose , by some speeches of your good friend mr. tho. a. ) as if i were writing a treatise of the morality of the sabbath . which besides that , it might raise an expectation of some great matters which i could in no wise answer ; it might also expose that little i should have done to the mis-censures of men wedded to their own opinions , if after i had laid mine open , it should have happened in any thing ( as in some things like enough it would ) to have disagreed from theirs . yet because by your late kind letters , ( wherein , whilst i was slack in making it , you have prevented mine excuse , ) i perceive the continuance of your former desire ; i have therefore since resolved to do somewhat , though not so much as i first intended , hoping that you will in friendly manner interpret my purpose therein . i have therefore now sent you but a naked summary of my thoughts concerning the three questions , abstracted from all those explanations , reasons , testimonies of authors , removals of objections , and other such enlargements as have might have given further both lustre and strength thereunto . howsoever , by what i presently send , you may sufficiently see what my opinion is ; which i shall be ready to clear , so far as my understanding will serve , in any particular wherein you shall remain doubtful ; and as ready to alter when any man shall instruct me better , if he bring good evidence either of reason or of scripture-text for what he affirmeth : the questions are , . which is the fittest name whereby to call the day of our christian weekly-rest ? whether the sabbath , the lord's-day , or sunday ? . what is the meaning of that prayer appointed to be used in our church ; [ lord have mercy upon us , and intline , &c ] as it is repeated after , and applied to the words of the fourth commandment ? . whether it be lawful to use any bodily recreation upon the lord's-day ? and if so , then what kind of recreations may be used ? i. concerning the name sabbatum , or sabbath , i thus conceive ; . that in scripture , antiquity , and all ecclesiastical writers , it is constantly appropriated to the day of the jews sabbath , or saturday ; and not at all ( till of late years ) used to signifie our lord's-day , or sunday . . that to call sunday , by the name of the sabboth-day , ( rebus sic slantibus ) may for sundry respects be allowed in the christian church without any great inconveniency : and that therefore men ( otherwise sober and moderate ) ought not to be censured with too much severity , neither charged with judaism , if sometimes they so speak . . that yet for sundry other respects it were perhaps much more expedient , if the word sabbath ( in that motion ) were either not at all , or else more sparingly used . ii. concerning the name dominica , or the lord's-day : . that it was taken up in memory of our lord christ's resurrection , and the great work of our redemption accomplished therein . . that it hath warrant from the scripture , ( apoc. . ) and hath been of long continued use in the christian church , to signifie the first day of the week , or sunday . iii. concerning the name dies solis , or sunday . . that it is taken from the courses of the planets , as the names of the other days are : the reason whereof is to be learned from astronomers . . that it hath been used generally , and of long time , in most parts of the world. . that it is not justly chargeable with heathenism ; and that it proceedeth from much weakness at the least , ( if not rather superstition ) that some men condemn the use of it , as prophane , heathenish or unlawful , iv. of the fitness of the aforesaid three names compared one with another . . that according to the several matter or occasions of speech , each of the three may be fitter in some respect , and more proper to be used than either of the other two ; as , viz. . the name sabbath : when we speak of a time of rest indeterminate , and in general , without reference to any particular day : and the other two , when we speak determinately of that day which is observed in the christian church . of which two again . . that of the lord's-day is fitter , in in the theological and ecclesiastical ; and , . that of sunday , in the civil , popular , and common use . . yet so as that none of the three be condemned as utterly unlawful , whatsoever the matter or occasion be , but that every man be left to his christian liberty herein , so long as superior authority doth not restrain it . provided ever , that what he doth herein , he do it without vanity or affectation in himself , or without uncharitable judging or despising his brother that doth otherwise than himself doth . to the second question . v. the words of that prayer , [ lord have mercy , &c. ] repeated after the fourth commandment , do evidently import , as they do in each of the other ten . . an acknowledgment of three things , viz. . that the words of that particular commandment contain in them a law , whereunto we are subject . . that it is our bounden duty to endeavour with our utmost power to keep the said law. . that our naughty hearts have ( of themselves ) no inclination to keep it , until god , by the work of his grace , shall incline them thereunto . . a double supplication , viz. . for mercy , in respect of the time past , because we have failed of bounden duty heretofore . . for grace , in respect of the time to come , that we may perform our duties better hereafter . vi. but how far forth the words of the fourth commandment are to be taken as a law binding christians , and by what authority they have that binding power , is the main difficulty . for the resolution whereof , it may suffice every sober minded christian , to understand the prayer appointed by the church , in that meaning which the words do immediately import ; and without over-curious inquiry into those things that are more disputable , to believe these few points following , which ought to be taken as certain and granted amongst christians ; viz. . that no part of the law delivered by moses to the jews , doth bind christians under the gospel , as by virtue of that delivery ; no , not the ten commandments themselves , but least of all the fourth , which all confess to be ( at least ) in some part ceremonial . . that the particular determination of the time to the seventh day of the week , was ceremonial : and so the obligation of the fourth commandment in that respect , ( although it were juris divini positivi to the jew , yet ) is ceased together with other legal ceremonies since the publishing of the gospel , and bindeth not christian consciences . . that the substance of the fourth commandment in the general , ( viz. that some certain time should be set apart from secular imployments , and to be sanctified to an holy rest , for the better attending upon gods's publick and solemn worship ) is moral and perpetual , and of divine right , as a branch of the law of nature , whereunto christians under the gospel are still bound . . that de facto , the lord's-day , or sunday , is the time appointed to us for that purpose by such sufficient authority , as we stand bound in conscience to obey : absque hoc , whether that authority be immediately divine , or but mediately through the power of the church . this is sufficient to regulate the judgment and conscience of every ordinary christian ; yet is it not unlawful for scholars ( soberly and fairly ) to argue and debate a little farther matters which are questionable , for the better finding out of the truth . and the points in this argument that are most in controversie , are these two , viz. . concerning the observation of a weekly sabbath ; whether it be of necessity to keep one day of every seven ? and by what right we ate tied so to do ? . concerning the change of the jewish sabbath into the lord's day ; and by what authority it was done . vii . as touching the observation of a weekly sabbath , there are these three different opinions , viz. . that it is de jure naturali , as a branch properly of the law of nature . . that it is properly and directly de jure divino positivo , established by god's express positive ordinance in his word . . that it is merely de jure humano & ecclesiastico ; introduced by authority , and established by the custom and consent of the catholick church . touching which three opinions , i leave it to the judicious to consider . . whether the last of them might not hap to be of evil consequence , by leaving it in the power of the church , at her pleasure to change the old proportion of one in seven , ( which hath continued ever since the days of moses ) into any other greater or lesser proportion of time ? . whether the two former opinions ( though they do indeed avoid that inconvenience ) do not yet stand upon such weak grounds , otherwise that they are by many degrees more improbable than the third . . whether a fourth opinion going in a middle way , might not be proposed with greater probability , and entertained with better safety than any of the former three ? viz. that the keeping holy of one day in seven , is of divine positive right , taking jus divinum in a large signification : not for that only which is primarily , properly , and directly such , according to the tenor of the second opinion ; but including withal that which is secondarily , consequently , and analogically such . viii . for the better understanding whereof , we are to consider ; . that those things are de jure divino in the first and strict sense : which either , . are enjoyned by the express ordinance and commandment of god in his holy word ; or else , . may be deduced there-from by necessary , evident , and demonstrative illation . in which sense , there are not many things de jure divino under the new testament . . that for a thing to be de jure divino in the latter and larger sense , it sufficeth that it may be by humane discourse upon reasons of congruity probably deduced from the word of god , as a thing most convenient to be observed by all such as desire unfeignedly to order their ways according to god's holy will. . that this kind of jus divinum may be reasonably discerned by the concurrence of all , or the chiefest of these four things following , viz. . a foundation of equity for the thing in general , either in the law of nature , or by vertue of divine institution . . an analogie held for the particular determination , with such laws and directions as were given to the jewish people in the old testament , so far as the reason of equity holdeth alike . . some probable insinuations thereof in the scriptures of the new testament . . the continued practice of the christian church , so far as the condition of the times in the several ages thereof would permit . for , lex currit cum praxi . . that all these do in some measure concur for the observation of a weekly sabbath ; as upon the examination of the several particulars will easily appear . ix . this distinction of jus divinum is to be observed the rather . because it may be of very good use , ( if rightly understood and applied . ) . for cutting off the most material instances , which are usually brought by the romish party for the maintenance of their unwritten traditions . . for the clearing of some , and the silencing of other some controversies in the church , which are disputaed pro and con with much heat ; as , viz. concerning , . the government of the church by bishops . . the distinction of bishops , priests and deacons . . the exercise of ecclesiastical censures , as suspension , excommunication , &c. . the building and consecrating of churches for the service of god. . the assembling of synods upon needful occasions , for the maintenance of the truth , and for the settling of church affairs . . the forbidding of marriages to be made within certain degrees of consanguinity and affinity . . the baptizing of infants born of christian parents . . the maintenance of the clergy by the tithes of the people , and sundry other things : none of all which ( to my understanding ) seem to be de jure divino in that first and proper sense ; but yet all ( or most ) of them to be de jure divino in this latter end larger signification . . for the right bounding of the churches power , that she be neither denied her lawful liberty in some things , nor yet assume to her self a greater power than of right belongeth unto her in other some . for , . in things that are meerly de jure humano ; every particular church hath power in her self from time to time , to order , and alter them at her pleasure , and may exercise that power when she thinketh fit . . things that are de jure divino in that first sense , the universal church may not ( and much less then may any particular ) at all take upon her to alter , but must observe them inviolably , whatsoeever necessities or distresses she be put unto . . things that are de jure divino in this latter sense ; every particular church ( but much more the universal ) hath a power to alter in a case of necessity : but the exercise of that power is so limited to extraordinary cases , that it may not be safe for her at all to exercise it ; unless it be for the avoiding of mighty inconveniences , not otherwise to be avoided . x. as for the other controversed point , touching the change the day , from the last day of the week , or saturday , ( which was the jews sabbath ) to the first day of the week , or sunday , which is our lord's-day : my opinion is , that the observation of the lord's-day among christians instead of the jewish sabbath , . is not grounded upon any comamndment given by christ to his apostles . . nor yet upon any apostolical constitution given by the apostles unto the churches in that behalf . but. . that it was taken up by the succeeding church ; partly in imitation of some of the apostles , who used ( especially in the churches of the gentiles ; for in the churches of judea the old sabbath was still observed ) to celebrate their holy assemblies upon the first day of the week , in the honour of christ and his resurrection ; and partly for the avoiding of judaism , wherewith falser teachers in those first times were eve and anon attempting to enthral the christian church . . that the observation of the lord's-day , having been confirmed by so many constitutions both eccleasiastical and imperial , and having withall continued with such uniform consent throughout the christian world , for so many ages ever since the apostles times ; the church ( not to dispute what she may or may not do in plenitudine potestatis , yet ) ought not to attempt the altering of it to any other day of the week . to the third question . xi . in this matter touching recreations to be used on the lord's-day , much need not be said , there being little difficulty in it , and his majesties last declaration in that behalf having put it past disputation . i say then , . for the thing . that no man can reasonably condemn the moderate use of lawful recreations upon the lord's-day , as simply , and de toto genere unlawful . . for the kind . albeit there can be no certain rules given herein , ( as in most indifferent things it cometh to pass ) by reason of the infinite variety of circumstances , to fit with all particular cases , but that still much must be left to private discretion : yet for some directions in this matter , respect would be had in the choice of our recreations , . to the publick laws of the state. such games or sports as are by law prohibited , ( though in themselves otherwise lawful ) being unlawful to them that are under the obedience of the law. . to the condition of the person . walking and discoursing with men of liberal education , is a pleasant recreation ; it is no way delightsom to the ruder sort of people , who scarce account any thing a sport which is not loud and boysterous . . to the effects of the recreations themselves . those being the meetest to be used , which give the best refreshing to the body . and leave the least impression in the mind . in which respect , shooting , leaping , pitching the bar , stool-ball , &c. are rather to be chosen than dicing , carding , &c. . for the use. that men would be exhorted to use their recreation , and pastimes upon the lord's-day in godly and commendable sort . for which purpose , amongst others these cautions following would be remembred . . that they be used with great moderation ( as at all other times , so especially , and much more ) upon the lord's-day . . that they be used at seasonable times , not in time of divine service , nor at such hours as are appointed by the master of the house whereunto they belong , for private devotions within his own house . his majesties declaration limiteth mens liberty this way , till after even-song be ended . . that they be so used , as that they may rather make men the fitter for god's service the rest of the day , and for the works of their vocations the rest of the week , than any way hinder or disable them thereunto , by over-wearying the body , or immoderately affecting the mind . . that they use them not doubtingly , for whatsoever is not of faith , is sin . he therefore that is not satisfied in his own judgement , that he may lawfully , and without sin , use bodily recreations on the lord's-day , ought by all means to forbear the use thereof , lest he should sin against his own conscience . . that they be severer towards themselves than towards other men in the use of their christian liberty herein , not making their own opinion or practice a rule to their brethren . in this , as in all indifferent things , a wise and charitable man will in godly wisdom deny himself many times the use of that liberty , which in a godly charity he dare not deny to his brother . the case of the use of the liturgy , stated in the late times . sir , whereas you are desirous to know what my judgment and practice is concerning the using or forbearing of the established liturgy , ( either in whole or in part ) in the public service of god , and offices of the church , if that may be any satisfaction to your self or friend : i shall fully acquaint you with my practice , is ( whereunto if my judgment be not conform'd i am without all escape mine own condemner ) and upon what consideration , i have according to the variation of times , varied my self therein . so long as my congregation continued unmixt with souldiers , ( as well after as before the promulgation of the ordinance of the two houses , for the abolishing of common prayer ) i continued the use of it , as i had ever formerly done in the most peaceable and orderly times , not omitting those very prayers , the silencing whereof i could not but know to have been chiefly aimed in the ordinance , viz. those for the king , the queen , and the bishops . and so i did also , though some souldiers were casually present , till such time as a troop coming to quarter in the town ( who on purpose to continue a kind of garrison among us or head quarter ) were so enraged at my reading of it the first sunday after they came , that immediately after morning service , they seized on the book and tore it all to pieces . thence forward , during their continuance here for full six months and upwards , ( viz. from the beginning of november , till they were called away to naseby-fight in may following , ) besides that for want of a book , of necessity i must ; i saw it also behoved me , for the preventing farther outrage , to wave the use of the book for the time , at least in the ordinary service ; only i read the confession , the lords prayer , with the versicles and the psalms for the day ; then after the first lesson in the forenoon , benedictus or iubilate , and in the afternoon cantate . after the second lesson also in the forenoon , sometimes the creed , and sometimes the ten commandments , and sometimes neither , but only sang a psalm , and so to sermon : but all that while in the administration of the sacraments , the solemnization of matrimony , burial of the dead , and churching of women , i constantly used the ancient forms and rites to every of them respectively belonging , according to the appointment in the book . only i was careful in all the rest to make choice of such times and opportunities , as i might do them with most secresie and without disturbance of the souldiers ; but at the celebration of the eucharist i was the more secure to do it publickly , because i was assured none of the souldiers would be present . after their departure i took the liberty to use the whole liturgy , or but some part of it , omitting sometimes more , sometimes less upon occasion , as i judged it most expedient , in reference to the auditory , especially if any souldiers or other unknown persons happened to be present . but all the while the substance of what i omitted i contrived into my prayer before sermon , the phrase and order only varied ; which , yet i endeavoured to temper in such sort , as that any person of ordinary capacity might easily perceive what my meaning was , and yet the words left as little liable to exception or cavil as might be . about nigh two years ago , i was advertised ( but in a very friendly manner ) by a parliament-man of note in these parts , that at a public meeting in grantham , great complaint was made by some ministers ( of the presbyterian-gang , as i afterwards found ) of my refractoriness to obey the parliaments order in that behalf : the gentleman told me withal , that although they knew long before what my judgment and practice was , yet they were not forward to take notice of it before complaint made , which being now done in so public manner , if they should not take knowledge of it , the blame would lie upon them ; he also advised me to consider well what i had to do ; for i must resolve either to adventure the loss of my living , or to lay aside common-prayer , which if i should continue , ( after complaint and admonition ) it would not be in his power , nor in the power of any friend i had to preserve me . the effect of my then answer was , that if the case was so , the deliberation was not hard : i having long ago considered the case , and resolved what i might with a good conscience do , and what were fittest for me in prudence to do , if i should ever be put to it , viz. to forbear the use of the common prayer-book , so far as might satisfie the letter of the ordinance rather than forsake my station . my next business then was , to bethink my self of such a course to be thenceforward held in the public worship in my own parish , as might be likeliest neither to bring danger to my self by the use , nor to bring scandal to my brethren by the disuse of the established liturgy . and the course was this , to which i have held me ever since . i begin the service with a preface of scripture , and an exhortation inferred thence to make confession of sins ; which exhortation i have framed out of the exhortation , and absolution in the book contracted and put together , and expressed for the most part in the very same words and phrases , but purposely here and there transplaced , that it might appear not to be , and yet be the same . then followeth the confession it self in the same order it was inlarged , only with the addition of some words , whereby it is rather explained than altered ; the whole form whereof both for your fuller satisfaction in that particular , and that you may partly conjecture what manner of addition or change i have made proportionably hereunto , ( yet none so large ) in other parts of the holy office , i have here under-written . o almighty god and merciful father , we thy unworthy servants do with shame and sorrow confess , that we have all our life long gone astray out of thy ways like lost sheep , and that by following too much the devices and desires of our own hearts . we have grievously offended against thy holy laws , both in thought , word , and deed . we have many times left undone those good things which we might and ought to have done ; and we have many times done those evils when we might have avoided them , which we ought not to have done : we confess , o lord , that there is no health at all in us , nor help in any creature to relieve us ; but all our hope is in thy mercy , whose justice we have by our sins so far provoked . have mercy upon us therefore , o lord , have mercy upon us miserable offenders : spare us , good lord , which confess our faults that we perish not : but according to thy gracious promises declared unto mankind in christ jesus our lord ; restore us , upon our true repentance , to thy grace and favour . and grant , o most merciful father for his sake , that we may henceforth study to serve and please thee , by leading a godly , righteous , and sober life , to the glory of thy holy name and the eternal comfort of our own souls , through jesus christ our lord , amen . after this confession , the lords prayer , with the versicles , and gloria patri , and then the psalms for the day and the first lesson ; after which in the afternoon sometimes te deum ( but then only when i think the auditory will bear it ) and sometimes an hymn of my own composing , gathered out of the psalms and the church collects , as a general form of thanks-giving ( which i did the rather , because some have noted the want of such a form as the only thing wherein our liturgy seemed to be defective ) and in the afternoon , after the first lesson , the or the psalm ; then the second lesson with benedictus or jubilate , after it in the forenoon , and in the afternoon a singing psalm ; then followeth the creed with dominus vobiscum , and sometimes the versicles in the end of the litany , ( from our enemies defend us , &c. ) if i like my auditory , otherwise i omit these versicles . after the creed , &c. instead of the letany and the other prayers appointed in the book , i have taken the substance of the prayer i was wont to use before sermon , and disposed it into several collects or prayers , some longer , and some shorter , but new modelled into the language of the common-prayer-book , much more than it was before : and in the pulpit before sermon , i use only a short prayer in reference to the hearing of the word and no more , so that upon the matter in these prayers , i do but the same thing i did before , save that what before i spake without book , and in a continued form and in the pulpit , i now read out of a written book broken into parcels , and in the reading desk or pew . between which prayers and the singing psalm before the sermon , i do also daily use one other collect , of which sort i have for the purpose composed sundry made up as the former for the most part out of the church collects , with some little inlargement or variation , as namely collects , adventual , quadragesimal , paschal , and pentecostal for their proper seasons , and at other times collects of a more general nature , as for pardon , repentance , grace , &c. and after one or more of them in the forenoon i usually repeat the ten commandments with a short collect after for grace to enable us to keep them . this hath been my practice , and is like still to be , unless some happy change of affairs restore us the liberty of using the old way again ; or it be made appear to my understanding by some able charitable friend , that i have therein done otherwise than i ought to have done ; for i may say truly , i have not yet met with any thing in discourse either with my own reason or with others of sufficient strength to convince me , that i have herein done any thing but what may stand with the principles as well of christian simplicity as prudence . there are but three things that i know of , that are of consideration opposed , viz. . the obligation of the laws . . the scandal of the example . . an unseemly symbolizing ( at least ) with schismaticks , if not partaking with them in the schism . . law. object . i. the first and strongest objection , which i shall therefore propose to the most advantage of the objector , is , that which is grounded upon the laws and the obligation ; for it may be objected , that every humane law rightly established , so long as it continueth a law , obligeth the subject , ( and that for conscience sake ) to the observation thereof , in such manner and form as in the said law is prescribed , and according to the true intention and meaning of the law-giver therein . that a law is then understood to be rightly established , when it containeth nothing but what is honest , and lawful , and is enacted by such person or persons as have full and sufficient authority to make laws . that a law so established continueth a law and is in force , till it be either repealed by as good and full authority as that by which it was made , or else antiquated , by a long continued ( uninforced ) disuse , with the tacite or presumed consent of the law-giver . that the act printed before the common prayer-book and entituled , an act for the uniformity , &c. was such a law , being it was established in a full and free parliament , and in peaceable times , and ratified by the royal assent . that it still continueth in force , being not yet repealed , but by such persons as ( at least in the opinion of those who maintain the dispute ) for want of the royal assent have not a sufficient right or authority to do such an act ; nor disused but of late times , and that by inforcement , and ( as is presumed ) much against the mind and will of the law-giver . that therefore it still retaineth the power of obliging in point of conscience ; that power being so essential and intrinsecal to every law , quatenus a law , that it can in no wise be severed from it . and that no minister publicly officiating in the church can with a good conscience either omit any part of that which is commanded by the aforesaid law , or use any other form than what is contained in the aforesaid book ; but must either use the form prescribed in the book , or else to forbear to officiate . the answer to this objection , ( granting all the premises besides ) dependeth upon the right understanding of that which is affirmed concerning the obligation of laws , according to the intention of the law-giver ; which , if it should be understood precisely of that particular , actual , and immediate intention of the law-giver had in the making of any particular law ; and it is sufficiently declared by the words of the law ( in which sense only the objection proceedeth ) will not hold true in all cases . but there is supposed besides that in the law-giver a more general , habituate , and ultimate intention , of a more excellent and transcendent nature than the former , which is to have an influence into and an over-ruling power over all laws , viz. an intention by the laws to procure and promote the public good : the former intention bindeth where it is subservient to the latter , or consistent with it , and consequently bindeth in ordinary cases and in orderly times , or else the law is not an wholsom law. but where the observation of the law , by reason of the conjuncture of circumstances or the iniquity of the times ( contingencies which no law-giver could either certainly foresee , or if foreseen could sufficiently provide against ) would rather be prejudicial than advantageous to the public , or is manifestly attended with more inconveniences , and sad consequents to the observers , as all the imaginable good that can redound to the public thereby cannot in any reasonable measure countervail . in such case the law obligeth not , but according to the latter and more general intention only . even as in the operations of nature , particular agents do move ordinarily according to the proper and particular inclinations , yet upon some occasions , and to serve the ends and intentions of universal nature ( for the avoiding of some thing which nature abhorreth ) they are sometimes carried with motions quite contrary to their particular natures , as the air to descend , and the water to ascend , for the avoiding of vacuity , &c. the common received maxim , which hath been sufficiently misapplied and that sometimes to very evil purposes ( since the beginning of these unhappy divisions ) in the true meaning of it looketh this way , salus populi suprema lex ; the equity of which maxim , as it leaveth in the law-giver a power of dispensing the law ( which is a suspending of the obligation thereof for a time , in respect of the proper and particular intention ) as he shall see it expedient in order to the public good , so it leaveth in the subject a liberty upon just occasions , as in cases of great exigencies , and for the preventing of such hazards and inconveniencies as might prove of noisom consequence to the public , to do otherwise than the law requireth : and neither is the exercise of that power in the law-giver to be thought an unreasonable prerogative ; nor the use of this liberty in the subject an unreasonable presumption , inasmuch as the power of dispensing with particular laws is such a prerogative , as without which no common-wealth can be well governed , but justice would be turned into gall and wormwood : nor can the supreme governor with forfeiture of that faithfulness , which he oweth to the public weal divest himself thereof ; and he that presumeth of the law-givers consent to dispense with him for the observing of the law in such needful cases , where he hath not the opportunity to consult his pleasure therein , presumeth no more than he hath reason to do ; for it may well be presumed , that the law-giver who is bound in all his laws , to intend the safety of the public , and of every member thereof in his due proportion , hath no intention by the observation of any particular law to oblige any person , who is a member of the public to his destruction or ruine , when the common good is not answerably promoted thereby ; upon which ground it is generally resolved by casuists , that no consultation ( meerly humane ) can lay such obligation upon the conscience of the subject , but that he may , according to exigency of circumstances , do otherwise than the constitution requireth : provided it be done extra casum scandali & contemptus , that is to say , without either bewraying in himself any contempt of the authority of the law-giver by his carriage , or giving any just occasion of scandal to others by his example in so doing . i have been somewhat the larger in explaining this point , not only for the better clearing of the said doubt , but also in respect of the usefulness of this consideration , for the preventing and removing of many scruples that may happen to conscientious men in such times as these , wherein so many things are ( and are like to be ) commanded and forbidden , contrary to the established laws , and those ( as they are persuaded ) yet standing in force . the best rule that i know to guide men in their deliberations and actions in such emergent cases , is advisedly and unpartially to weigh the benefits and inconveniencies , as well on the one side as the other , and then compare them one with the other , as they stand in relation to the public good . and if after such examination and comparison made , it shall then evidently ( or but in the judgment of probability ) appear , that the observation of the law , according to the proper intention of the law-giver therein , though with hazard of estate , liberty , or even life it self with a great tendency to the public good , and in the preservation of church or common-weath in safety , peace , and order , then the preventing of the aforesaid hazards , or other evil consequents , by doing otherwise then the law requireth , can have , or ( which cometh to one ) if the violating of the law shall then appear to be more prejudicial to the public good then preservation of the subjects estates , liberty , or life , can be beneficial thereunto ; in such case the subject is bound to hazard all he hath , and to undergo whatsoever inconveniencies or calamities can ensue thereupon , rather than violate the law with contempt of that authority , to which he oweth subjection . but if it shall after such comparison be made , evidently ( or , but more probably then the contrary ) appear , that the preservation of such a persons life , liberty , or estate , would more benefit the church or common-wealth , than the punctual observation of the law at that time , and with those circumstances , would do , it were an unreasonable and pernicious scrupulosity for such a person to think himself in that case obliged for the observing of the law , perhaps but once or twice , with little or no benefit to the public , to ruine himself , thereby to render himself unuseful and unserviceable to the public for ever after . to bring this discourse home , and to apply it to the business under dispute , suppose , ten , twenty , or an hundred godly ministers well affected to the established liturgy , and actually possessed of benefices , with the charge of souls thereto belonging , should think themselves in conscience obliged to use the whole form of the book , as it is by the act appointed , without any addition , omission , or alteration whatsoever , ( and should notwithstanding the present conjuncture of affairs ) resolve to use the same accordingly . it would be well considered , what the effects and consequents thereof would be . besides other evils , these three are visible , which must all unavoidably follow one another ; if any body shall be found ( as doubtless within short time there will be found one or other ) to inform and prosecute against them : . the undoing of so many worthy persons fit to do god and the church service , together with all the other persons that depend upon them for livelihood , by putting the fruits of their benefices , wherewith they should buy themselves bread , under sequestration . . the depriving those persons of the opportunities of discharging the duties that belong unto them in their ministerial callings , in not permitting them after sequestration to teach or instruct the people belonging to their charge , or to exercise any thing of their function publickly in the church . . the delivering over the sheep of christ , that lately were under the hands of faithful shephards , into the custody of ravening wolves , when such guides shall be set over their several congregations , as will be sure to mis-teach them one way or other , viz. either by instilling into them puritanical and superstitious principles , that they may the more securely exercise their presbyterian tyranny over their judgments , consciences , persons and estates ; or else by setting up new lights before them , to lead them into a maze of anabaptistical confusion and frenzy . these consequences are so heavy to the sufferers , so certain to insue upon the use of common prayer , and so much without the power of the law-giver ( in this state of affairs ) either to remedy or prevent , that it is beyond the wit of man to imagine , what benefit to the public can accrue by the strict observation of the act , can in any proportion countervail these mischiefs . in which case that man must needs suppose a strange austerity in the law-giver , that dare not presume of his consent to disoblige him for the time from observing the same . it would be also well considered , whether he that by his over nice scrupulosity runsall these hazards be notin some measure guilty of his own undoing , of deserting his station and betraying his slock , and do not thereby lose much of his comfort which a christian confessor may take in his sufferings , when they are laid upon him by the hand of god , not pulled upon himself by his own hands . and more i shall not need to say as to the first objection . scandal . object . ii. the next thing objected is the danger of the scandal , that others might be ready to take at the example , who seeing the law so little regarded by such men , ( men that have care of souls , and perhaps also of some eminency and esteem in the church , and whose example will be much looked upon , ) will be easily encouraged by their example to set light by all authority , and to take liberty to obey and disobey the laws of their sovereign at their pleasure . but this objection after we are satisfied well concerning the former , need not much trouble us : for , . it seemeth a very reasonable thing in cases of great exigency ( such as we now suppose that the fear of scandalizing our weak brethren ( which is but debitum charitatis only ) would lay upon us a peremptory necessity of serving the law punctually , whatsoever inconveniencies or mischiefs may ensue thereupon ; whereas the duty of obedience to our known governors ( which is debitum justitiae also , and therefore more obligatory than the other ) doth not impose upon us that necessity , as hath been already shewn . . besides arguments drawn from scandal in things neither unlawful , nor ( setting the reason of scandal aside ) inexpedient , as they are subject to sundry frailties otherwise , so are they manifestly of no weight at all when they are counterpoised with the apparent danger of evil consequents on the other side : for in such cases there is commonly equal danger ( if not rather sometimes more ) of scandal to be taken from the example the quite contrary way . we may see it in the debating the point now in hand : it is alledged on the one side , that by laying aside the use of common prayer , men , who are not over scrupulous will be incourag'd to take a greater liberty in dispensing with the laws ( to the despising both of laws and governors ) than they ought . and why may it not be by the same reason alledged on the other side , that by holding up a necessity of using common prayer , men , who have tender consciences , may be induced to entertain scruples ( to their own undoing and the destruction of their people ) when they need not ? . but then in the third place , which cometh up home to the business in hand , and taketh off the objection clearly , is this , that in judging cases of scandal we are not to look so much after the event , what it is , or may be , as at the cause whence it cometh ; for sometimes there is given just cause of scandal , and yet no scandal followeth , because it is not taken ; sometimes scandal is taken , and yet no just cause given ; and sometimes there is both cause of scandal given , and scandal thereat taken . but no man is concerned in any scandal that happeneth to another by occasion of any thing done by him , neither is chargeable with it farther , then he is guilty of having given it . if then we give scandal to others and they take it not , the whole guilt is ours , and they are faultless ; if we give it , and they take it , we are to bear a share in the blame as well as they , and that a deeper share too ( va homini , wo to the man by whom the offence cometh , matth. . . ) but if they take offence , when we give none , it is a thing we cannot help , and therefore the whole blame must lie upon them . wherefore if at any time the doubt shall arise in the case of scandal , how far forth the danger may , or may not oblige us to the doing or not doing of any thing proposed , the resolution will come on much the easier , if we shall but rightly understand what it is to give scandal , or how many ways a man may become guilty of scandalizing another by his example . the ways , as i conceive , are but these four . . the first is when a man doth something before another man , which is in it self evil , unlawful and sinful . in which case neither the intention of him that doth it , nor the event as to him that seeth it done , is of any consideration , for it mattereth not , whether the doer hath an intention to draw the other unto sin thereby or not ; neither doth it matter , whether the other were thereby induced to commit sin or not : the very matter and substance of the action , being evil and done before others is sufficient to render the doer guilty of having given scandal , though neither he had any intention himself so to do , nor was any other person actually scandalized thereby : because whatsoever is in it self and in its own nature evil , is also of it self and in its own nature scandalous , and of ill example . thus did hophni and phineas the sons of eli give scandal by their wicked prophaness , and greediness about the sacrifices of the lord , and their vile and shameless abusing the women , sam. . , . and so did david also give great scandal in the matter of uriah , sam. . . here the rule is , do nothing that is evil for fear of giving scandal . . the second way is , when a man doth something before another with a direct intention and formal purpose of drawing him thereby to commit sin ; in which case neither the matter of the action , nor the event is of any consideration ; for it maketh no difference ( as to the sin of giving scandal ) whether any man be effectually enticed thereby to commit sin or not ; neither doth it make any difference whether the thing done were in it self unlawful or not , so as it had but an appearance of evil and from thence an aptitude to draw another to the doing of that ( by imitation ) which should be really and intrinsecally evil : the wicked intention alone , whatsoever the effect should be , or what means soever should be used to promote it , sufficeth to induce the guilt of giving scandal upon the doer ; this was jeroboam's sin in setting up the calves with a formal purpose and intention thereby ( for his own secular and ambitious ends ) to corrupt the purity of religion , and to draw the people to an idolatrous worship ; for which cause he is so often stigmatized with it as with a note of infamy , to stick by him whilst the world lasteth , being scarce ever mentioned in the scripture , but with this addition , jeroboam the son of nebat , which made israel to sin . here the rule is , do nothing , good or evil , with an intention to give scandal . . the third way is , when a man doth something before another , which in it self is not evil , but indifferent , and so according to the rule of christian liberty lawful for him to do or not do , as he shall see cause ( yea , and perhaps otherwise commodious and convenient for him to do ) yet whereat he probably foreseeth the other will take scandal , and be occasioned thereby to do evil . in such case if the thing to be done be not in some degree ( prudentially ) necessary for him to do ; but that he might without very great inconvenience or prejudice to himself , or any third person leave it undone , he is bound in charity and compassion to his brother's soul ( for whom christ died ) and for the avoiding of scandal to abridge himself in the exercise of his christian liberty for that time , so far , as rather to suffer some inconvenience himself by the not doing of it , than by the doing of it to cause his brother to offend . the very case which is so often , so largely , and so earnestly insisted upon by st. paul , see rom. . , . rom. . . . cor. . , . cor. . , , , . cor. . , . here the rule is , do nothing that may easily be forborn , whereat scandal will be taken . . the last way is , when a man doth something before another , which is not only lawful , but ( according to the exigencies of present circumstances , pro hic & nunc ) very behoveful and even ( prudentially ) necessary for him to do ; but foreseeth , that the other will be very like to make ill use of it , and take incouragement thereby to commit sin , if he be not withal exceeding careful , as much as possibly in him lieth , to prevent that scandal that might be taken thereat . for , qui non prohibet peccare cum potest , jubet . in such case the bare neglect of his brother , and not using his uttermost indeavour to prevent the evil that might ensue maketh him guilty . upon which consideration standeth the equity of that judicial law given to the jews , exod. ▪ , . which ordereth ; that in case a man dig a pit or well for the use of his family , and looking no further than his own conveniency , puts no cover upon it , but leaves it open , whereby it happeneth his neighbours beast to fall thereinto and perish , the owner of the pit is to make it good , inasmuch as he was the occasioner of that loss to his neighbour , which he might and ought to have prevented . here the rule is , order the doing of that which may not well be left undone , in such sort , that no scandal ( so far as you can help it ) may be taken thereat . to apply this . the thing now under debate ( viz. the action proposed to present enquiry ) is the laying aside the common-prayer book enjoyned by law , and using instead thereof some other form of church-service of our own devising ; and the enquiry concerning it is , whether it may be done with a good conscience in regard of the scandal , that was given , or ( at least ) may be taken thereat . yea , or no ? now forasmuch as in this enquiry we take it for granted , that the thing to be done is not in its own nature and simply evil , but rather ( in this state of affairs ) prudentially necessary , and that they who make scruple at it upon the point of scandal have not the least intention of drawing either the laws into contempt , or the brethren into sin by their example . it is manifest that three of the now mentioned cases , with the several rules to each of them appending , are not pertinent to the present enquiry . but since the last of the four only proveth to be our case , we have no more to do , for the setling our judgments , the quieting our consciences ▪ and the regulating our practice in this affair , than to consider well , what the rule in that case given obligeth us unto : which is , not to leave the action undone for the danger of scandal , which , besides the inconveniences formerly mentioned , would but start new questions , and those beget more to the multiplying of unnecessary scruples in infinitum : but to order the doing of it so , that ( if it were possible ) no scandal might at all ensue thereupon , or at least not by our default , through our careless or indiscreet managery thereof ; even as the jew that stood in need to sink a pit for the service of his house or grounds , was not ( for fear his neighbours beast should fall into it and be drowned ) bound by the law to forbear the making of it , but only to provide a sufficient cover for it when he had made it . the thing then in this case is not to be left undone , when it so much behoveth us to do it , but the action to be carried on ( for the manner of doing , and in all respects and circumstances threunto belonging ) with so much clearness , tenderness , moderation , and wisdom ( to our best understanding ) that the necessity of so doing , with the true cause thereof , may appear to the world , to the satisfaction of those who are willing to take notice of it , and that such persons as would be willing to make use of our example to do the same thing , where there is not the like cause of necessity , may do it upon their own score , and not be able to vouch our practice for their excuse : which how it may best be done for particular directions , every charitable and conscientious man must ask his own discretion ; some general hints , tending thereunto , i shall lay down in answering the next objection ( where they will fall in again not improperly ) and so stop two gaps with one bush. schism . object . iii. the last objection is that of schism . the objectors hold all such persons , as have opposed either against liturgy or church government , as they were by law established , within the realm for no better than schismaticks : and truely i shall not much gainsay it . but then they argue , that for them to do the same thing in the public worship of god , that schismaticks do , and for the doing whereof especially it is that they justly account them schismaticks , would ( as they conceive ) involve them in the schism also , as partakers thereof in some degree with the other : and their consciences also would from rom. . . condemn them , either of hypocrisie in allowing that in themselves and in their own practice which they condemn in others , or of uncharitableness in judging others for schismaticks for doing but the same thing which they can allow themselves to practise ; for all that such persons , as they call schismaticks , do in this matter of the church service , is but to leave out the churches prayers , and to put in their own : or , say this should not make them really guilty of the schism they detest , yet would such their symbolizing with them seem ( at least ) a kind of an unworthy compliance with them more than could well become the simplicity of a christian , much less of a minister of the gospel , whose duty it is to shun even the least appearance of evil , i thes. . besides , that by so doing they should but confirm these men in their schismatical principles and practice . this objection hath three branches ; to the first whereof i oppose the old saying , duo cùm faciunt idem non est idem : which although spoken quite to another purpose , yet is capable of such a sense as will very well fit our present purpose also . i answer therefore in short ; that to do the same thing that schismaticks do ( especially in times of confusion , and until things can be reduced into better order , and when we are necessitated thereunto to prevent greater mischiefs ) doth not necessarily infer a partaking with them in schism ; no , nor so much as probably , unless it may appear upon probable presumptions otherwise , that it is done out of the same schismatical spirit , and upon such schismatical principles as theirs are . the other two branches , viz. that of seeming compliance with schismaticks , and that of the ill use they make of it to confirm them in their schism , do upon the matter fall in upon the aforesaid point of scandal , and are in effect but the same objection only put into a new dress , and so have received their answer already . and the only remedy against these fears ( as well that of scandal , as this of schism ) is the same which is there prescribed , even to give assurance to all men by our carriage and behaviour therein , that we do not lay aside common-prayer of our own accord , or out of any dislike thereof , neither in contempt of lawful governors , or of the laws , nor out of any base compliance with the times , or other unworthy secular self ends , nor out of any schismatical principle , seditious design , or innovating humour ; but meerly inforced thereunto , by such necessity as we cannot otherwise avoid , in order to the glory of god and the public good , for the preservation of our families , our flocks , and our functions , and that with the good leave and allowance ( as we have great reason to believe ) of such as have power to dispense with us and the laws in that behalf . this if we shall do , bona fide , and with our utmost indeavours , in singleness of heart , and with godly intention , perhaps it will not be enough to prevent either the censures of inconsiderate and inconsiderable persons , or the ill use may be made of our example through ignorance of some , scandalum pusill rum ; or through the perversness and malice of other some , scandalum pharisaeorum , as the schools term them . but assuredly it will be sufficient in the sight of god , and in the witness of our own hearts , and to the consciences of considering and charitable men , to acquit us clearly of all guilt , either of scandal or schism in the least degree . which we may probably do by observing these ensuing , and such other like , general directions , ( the liberty of using such meet accommodations , as the circumstances and in particular cases shall require evermore allowed and reserved ) viz. . if we shall decline the company and society of known schismaticks , not conversing frequently and familiarly with them , or more than the necessary affairs of life , and the rules of neighbourhood and common civility will require ; especially not to give countenance to the church-assemblies , by our presence among them , if we can avoid it . . if we shall retain as well in our common discourse , as in our sermons , and the holy offices of the church , the old theological and ecclesiastical terms and forms of speech , which have been generally received , and used in the churches of christ , which our people are well acquainted with , and are wholsom and significant : and not follow our new masters in that uncouth affected garb of speech or canting language rather ( if i may so call it ) which they have of late time taken up , as the signal , distinctive , and characteristical note of that which in their own language they call the godly party or communion of saints . . if in officiating we repeat not only the lords prayer , the creed , the ten commandments , and such other passages in the common-prayer-book , as ( being the very words of scripture ) no man can except against , but so much also of the old liturgy besides , in the very words and syllables in the book , as we think , the ministers of state in those parts where we live will suffer , and the auditory before whom we officiate will bear ; sith the officers in all parts of the land are not alike strict ▪ nor the people in all parishes not alike disaffected in this respect . . if where we must of necessity vary from the words , we yet follow the order of the book in the main parts of the holy offices , retaining the substance of the prayers , and imbellishing those of our own making , which we substitute into the place of those we leave out , with phrases and passages taken out of the book in other places . . if where we cannot safely mention the particulars expressed in the book , as namely , in praying for the king , the queen , the royal progeny , and the bishops , we shall yet use in our prayers some such general terms , and other intimations devised for the purpose , as may sufficiently convey to the understandings of the people , what our intentions are therein , and yet not be sufficient to fetch us within the compass of the ordinance . . if we shall in our sermons take occasion now and then , where it may be pertinent , either to discover the weakness of the puritan principles and tenents , to the people ; or to shew out of some passages and expressions in the common-prayer-book , the consonancy of those observations we have raised from the text , with the judgment of the church of england , or to justifie such particular passages , in the letany , collects and other parts of our liturgy , as have been unjustly quarrelled at , by presbyterians , independents , anabaptists , or other ( by what name or title soever they be called ) puritan sectaries . thus have i freely acquainted you both with my practice and judgment in the point proposed in your friends letter ; how i shall be able to satisfie his or your judgment in what i have written , i know not : however , i have satisfied both your desire and his in writing and shall rest , your brother and servant in the lord , novemb. . . finis . notes, typically marginal, from the original text notes for div a -e a votum soli deo fit , sed promissio potest fieri etiam homini . aquit , . . q. . . ad . b promissio deo facta est essentia voti . ibid. c psal. . . d num. . . judg. . . sam. . . e judg. . . psal. . . f sponsio quâ obligamur deo. cic. . leg. a jurare nihll est aliud quàm deum testem invocare . aq. . . qu. . . ex aug. de ver . apost . serm. r. . quod affirmas , si deo teste promiseris , id tenendum est , cic. . de offic . b gen. . . judges . . mal. . . c rom. . . thes. . . d cor. . . phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a rom. . . b rom. . . c cor. . . d num. . . b quod initio vitiosum est , non potest tractu temporis convalescere , l. . f. de reg. ju . div. c in stipulationibus id tempus spectatur quo contrahi●us . i. , . f. eodem . a rom. . . b vota uxorum vel servorum exequenda illo tempore quo fuerint sui juris , mariti vel domini non possunt irritare . nav. man. num. . & alios . a mat. . . b prov. . . eccles. . . c prov. . . b josh . , &c. c ibid. ver . . sam. . , ● . notes for div a -e senec. . d● clem. . certain cases of conscience resolved concerning the lawfulness of joyning with forms of prayer in publick worship. part i ... scott, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) certain cases of conscience resolved concerning the lawfulness of joyning with forms of prayer in publick worship. part i ... scott, john, - . p. printed by henry hills, jun. for fincham gardiner ..., london : . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer -- early works to . public worship -- early works to . conscience -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion certain cases of conscience resolved , concerning the lawfulness of joyning with forms of prayer in publick worship . part i. viz. i. whether the using of forms of prayer , doth not stint and limit the spirit . ii. whether the using publick forms of prayer be not a sinful omission of the ministerial gift of prayer . iii. whether praying by a publick form doth not deaden the devotion of prayer . london : printed by henry hills , jun. for fincham gardiner at the white horse in ludgate-street , . books printed by fincham gardiner . a continuation and vindication of the defence of dr. stillingfleets unreasonableness of separation , in answer to mr. baxter , and mr. lob , &c. a perswasion to communion with the church of england . a resolution of some cases of conscience , which respect church-communion . the case of indifferent things , used in the worship of god , proposed and stated by considering these questions , &c. a discourse about edification . considerations of present use , considering the danger resulting from the change of our church-government . the resolution of this case of conscience , whether the church of england ' s symbolizing so far as it doth with the church of rome , makes it unlawful to hold communion with the church of england ? a letter to anonymus , in answer to his three letters to dr. sherlock about church-communion . a resolution of the cases of conscience , which concern the use of forms of prayer . one of the main points which our dissenting brethren insist on to justifie their separation from our church , is , that our publick worship is perform'd in a form of words of man's invention ; which , they conceive , is unlawful ; for hereby , say some of them , the holy spirit , who inspires our prayer , is stinted and limited , and hereby the gift of prayer , say others , which the holy spirit communicates to ministers , to inable them to express the devotions of their congregations to god , is rendred useless ; and not only so , but even the devotions of the congregation too are mightily deaden'd , by being continually express'd in the same form of words : besides , that the wants of christians being various , casual , and emergent , cannot be so fully represented in a fixt form , as in conceiv'd prayers , which upon the account of their variation in expressions , may be the better extended to the continual variations of mens cases and circumstances : besides all which , say they , we have no warrant for the use of forms , either in scripture , or pure antiquity ; and if we had , yet an universal imposition of them , can by no means be lawfully compli'd with : this , according to the best recollection i can make , is the sum of what our brethren urge against the lawfulness of joyning with us in a stated liturgy , or form of publick worship : and therefore , in order to the satisfying their consciences in this matter , i shall reduce their whole plea to these following cases , and indeavour a plain and clear resolution of them . . whether praying in a form of words , doth not stint or limit the spirit of prayer ? . whether the use of publick forms of prayer , be not a sinful neglect of the ministerial gift of prayer ? . whether the constant use of the same form of prayer , doth not very much deaden the devotion of prayer ? . whether the common wants of christian congregations may not be better represented in conceiv'd prayer , than in a form of prayer ? . whether there be any warrant for forms of prayer , either in scripture , or pure antiquity ? . whether , supposing forms to be lawful , the imposition of them can be lawfully compli'd with ? case i. whether praying in a form of words , doth not stint and limit the spirit of prayer ? in order to the resolution of this case , it will be necessary to explain first , what it is that the scripture attributes to the spirit in prayer ; and secondly , what is meant by stinting or limiting the spirit in prayer . . what is it that the scripture attributes to the spirit in prayer ? i answer , there are some things attributed to him which were extraordinary , and temporary ; and others that are ordinary , fixt , and standing : the through state and distinguishing of which will very much contribute to the resolution of this present case , and therefore i shall insist more largely upon it . first , i say there are some things attributed to the holy spirit in this matter of prayer which were extraordinary and temporary ; and that was the immediate inspiration of the matter of prayer , together with an ability to express and utter it in known or unknown languages : thus as for the immediate inspiration of the matter of prayer , we read in the old testament of prayers and praises , which , upon special occasions , were immediately indited by divine inspiration : for so when hannah presented her son to the lord in shiloh , the text only saith , that she praid , and said ; but the targum paraphrases it , that she praid by the spirit of prophesie , and accordingly praying and praising by immediate inspiration , is frequently call'd prophesying : so sam. . . the spirit of the lord shall come upon thee , and thou shall prophesie ; that is , as expositors generally interpret it , thou shalt utter spiritual psalms and hymns by immediate inspiration on the place ; and to the same purpose is the word used numb . . . chron. . . and accordingly in the new testament it is said of zacharias , that he was filled with the holy ghost , and prophesied , saying , blessed be the lord god of israel , &c. the matter of all which prayers and praises , together with those in the book of psalms , and sundry others recorded in scripture , was immediately dictated to those inspir'd persons by the holy ghost , and deliver'd by them without any recourse to their own invention or consideration , though as to the words of them , it may be justly question'd , whether they were not left to their own composure , as it seems very probable , the words of all other inspirations were ; for considering how the inspired persons differ'd in their stile , according as they differ'd in their education , in their natural parts , and intellectual improvements , it is very likely they themselves composed and worded their own inspirations , the spirit of god taking care only so to oversee and direct them , that their words might not misrepresent their matter ; and if so , how much less reason have we to suppose , that the spirit inspires the words of our prayers : but this i shall not insist on . however , after that great descent of the holy ghost at pentecost , wherein the gift of tongues was communicated to enable the first planters of the gospel , to propagate it through the world , it 's certain that not only the matter of their prayers , but even the very language too in which they express them , was immediately inspired , insomuch that they were not only inabled to pray upon the place in apt and fluent expressions , but also to pray in languages , which they never understood before , and which even then they understood but very imperfectly , and also to interpret those prayers into the vulgar language , which themselves or others had utter'd in unknown tongues ; and this , among others , the apostle calls a spiritual gift , cor. . . which , as i remember , is the only place where the gift of prayer is mention'd in scripture : and in cor. . . it is also call'd a spirit , where he gives us an account at large of this miraculous way of praying . now that this miraculous gift of praying in , and interpreting prayers out of unknown tongues was extraordinary , and temporary , and peculiar to the primitive ages of christianity , is evident , because the design of it was not only to inable the first planters of the gospel to perform their ministerial office in the vulgar languages of the several nations they were sent to , but also to be a sign from god , as all other miracles were , for the confirmation of the gospel ; for so the apostle tells us , cor. . . that tongues were for a sign , not to them that believe , but to them that believe not : and therefore since it 's granted of all hands , that the gift of miracles was extraordinary , and intended only for a demonstration of the gospel to the infidel world , and after that to cease , there can be no doubt but this miraculous gift of prayer was so too . but that the spirits inditing the matter , and , if you will , the words of those inspired prayers , was also extraordinary , will require a larger proof ; because it is look'd upon by many of our dissenting brethren as an ordinary and standing gift , which the spirit doth and will communicate to all successive ages of the world. against this opinion of theirs therefore i shall briefly offer these following reasons to their consideration : . that there is no promise of any such gift , and therefore no reason to expect the continuance of it . for whatsoever standing and ordinary benefits we receive from god , we receive them by vertue of the new covenant , in which he hath promised to us all those good things which we can reasonably expect at his hands ; and the promise of god being the only foundation of our hope , it is presumption to promise our selves what he hath not promised us : but now in all the new covenant we have not the least intimation of any such promise , viz. that the spirit will immediately indite to us the matter and expressions of our prayers ; for as for that of zachary . . which is the only promise that is pretended in the case , it 's evident , at first sight , that it 's nothing to the purpose ; i will pour out upon the inhabitants of jerusalem the spirit of grace and supplications , and they shall look upon me whom they have pierc'd , and they shall mourn . what is all this to the immediate inspiration of the matter and expressions of our prayer , when it 's plain , that the spirit of supplication here is the same with the spirit of grace , or of inward piety and devotion ? even as the following words imply , and they shall look upon me whom they have pierced , and mourn : that is , for their horrid sin of crucifying me . but that there is no such promise in the new covenant is evident , from what is acknowledged of all hands , viz. that there are many good christians who could never pretend to any such inspiration , who are some of them fain to be beholding to their own recollection and invention for the matter and words of their prayers , and others , for want of a sufficient quickness of invention , to be beholding to forms of prayer of other mens composure ; neither of which they need , were they immediately inspir'd : and i am very confident 't would be look'd upon by all sober diffenters as a very rash and unjust censure to affirm , that a man cannot be a good christian , who doth not pray by immediate inspiration , but is always fain to depend either on his own invention , or a form of prayer for the matter and expressions of his devotions : and if so , how can this consist with a standing promise of immediate inspiration of prayer in the new covenant ? unless we will suppose that there are blessings promised in the new covenant , to which good christians may have no right or title , and of which they may never actually partake , which is utterly to destroy the nature of the covenant , which extends to all who perform the conditions of it , and to cut off all our dependance upon it . . that as there is no promise , so there is no need of any such immediate inspiration . 't is true , christ hath promised by his spirit , to be with us to the end of the world , and assur'd us , that he will give his spirit unto every one that asks , and to what end hath he promised this , but only to supply our necessities , and inable us to perform those duties , which , through our own impotency , we cannot perform without him ? for so he argues from the readiness of parents , to supply their children with what is necessary to their bodily life and subsistence , to the readiness of god to bestow his spirit ( that is to all the purposes that are necessary to their spiritual life , as the parallel plainly implies ) upon them that ask him . so that all we can expect by vertue of these promises is only this , that the spirit of god will be ready to aid and assist us in all those necessary cases , wherein our duty and spiritual life is concern'd ; and therefore if there be no necessity of an immediate inspiration of either matter or words to inable us to pray , it is an unwarrantable presumption to expect it by vertue of these or such like promises . and that there is no necessity , i conceive , is very apparent ; for , first , as for the matter of our prayers , the holy spirit hath already sufficiently reveal'd it to us in the gospel , and as plainly instructed us what we are to pray for , as he can be suppos'd to do by any immediate inspiration : so that with a very little consideration , we may thence easily recollect what it is that we need , and what we are warranted and commanded to pray for ; and for a summary of the whole , we need go no further than our churches catechism , which in answer to that question , after the lord's prayer , what desirest thou of god in this prayer ? sums up the whole matter of our prayer in a few , plain , and easie words . and to suppose , after such a clear revelation of the matter of prayer , a necessity of immediate inspiration of it , is in effect to suppose , that we have neither reason enough to understand the sense of plain words , nor memory enough to retain and recollect it . but against this , that passage of st. paul is objected by our brethren , rom. . . we know not what we should pray for as we ought , but the spirit it self maketh intercession for us with groanings , which cannot be utter'd . from which words , we know not what to pray for as we ought , they infer , that how plainly soever the matter of prayer is reveal'd to us , we cannot in all cases know what it is without an immediate inspiration : which must either suppose , that all matter of prayer is not plainly reveal'd to us , or that though it be , we cannot understand it ; whereas the apostles words imply neither the one nor t'other , for it 's plain those words , we know not what to pray for , are not to be understood simply , but with reference to , as we ought ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for what to pray for as we ought , we know not ; which plainly refers to the manner , and not to the matter of our prayer , how to pray for any thing with that fervency of desire , that dependance upon , and resignation to god , as we ought , of our selves , we know not without the assistance of the spirit of god ; if therefore the spirit hath already sufficiently reveal'd to us , what the matter of prayer is , ( as he must be suppos'd to do , if the scriptures be sufficient ) i see no necessity why he should reveal it again by immediate inspiration ; and if there be no necessity of it , i know no warrant we have to expect it : but then , . as for the words of prayer , by which we are to express the matter of it , what necessity can there be that these should be immediately dictated to us , when as if we have not quickness enough of fancy and invention to express our wants and desires in our own words , we may readily supply that defect by forms of prayer of other mens composure , which with very short additions and variations of our own , we may easily adapt to all our particular cases and circumstances ? and to imagin that with such helps and assistances we cannot word our desires to god without an immediate inspiration , is to suppose , that we are meer whispering pipes , that can breath out nothing but what is breath'd into us . . that as there is neither promise , nor need of any such immediate inspiration of prayer , so there is no certain sign or testimony of it remaining among us : whenever god inspir'd men with divine matter and words , his way was always to attest the divinity of their inspiration with some certain sign by which themselves , and others , might be well assur'd of it ; and though at this distance from the inspired ages we cannot certainly determin by what token it was that the prophets knew the divinity of their own inspirations while they were seiz'd with them ; yet this we know , that after they were deliver'd of them , god always took care to attest them by some miraculous operation : for so miracles are styled by the apostle , the evidence and demonstration of the spirit , as being the constant signs and tokens of divine inspiration ; and indeed without such signs to distinguish it from false pretences , we were better be without inspiration , than with it , because we shall be left under an unavoidable necessity , either of admitting all inspirations which pretend to be divine , or of rejecting all that are truly so : as to instance in this case of prayer , we know 't is possible for men to have the matter and words of it dictated to them by a natural , or diabolical , as well as a divine enthusiasm , and therefore it is highly requisit if such divine enthusiasm , or inspiration , be continu'd to us , that the proper signs and testimonies of it should be continu'd too , that so we may be able to distinguish that which is divine , from that which is natural or diabolical ; otherwise we must either conclude them all to be natural , or diabolical , or believe them all to be divine , and entertain them accordingly . if you say there is no need of either , because the scripture is sufficient to distinguish them ; i answer , that though the scripture may be sufficient to distinguish the matter of the inspiration , whether it be true or false , yet it is not sufficient to distinguish the inspiration it self , whether it be divine , or natural , or diabolical : for first , as for natural enthusiasm , it is not at all impossible for a man to pray agreeably to scripture by natural inspiration , by which i mean a natural or accidental fervency of temper , arising either from a constant heat of constitution , or a casual agitation of the spirits , occasion'd either by vapours of heated melancholy , or an intermixture of sharp and feaverish humours with the blood ; which as all men know , who understand any thing of the nature and composition of humane bodies , naturally heightens and impregnates the fancy , and causes the images of things to come faster into it , and appear more distinct in it , and consequently produces a very ready invention of matter and extraordinary fluency of words : so that if under a fit of this natural fervency , a man's fancy happens to run upon god and religion , he cannot fail to pray with great readiness and fluency , and sometimes with that extraordinary passion and enlargement , as shall cause him assuredly to believe himself immediately inspired by the spirit of god : of the truth of which , instances enough might be given not only among christians , but also among the devoto's of mahomet , and the poets and orators of the heathens , whose fancies have been very often so strangely exalted by the fervour of their temper , or disease , that not only they themselves , but they that heard them , believed that they were inspired by god. supposing then , that under a fit of this natural enthusiasm a man should pray agreeably to scripture , how shall he be able to know by scripture whether the present inspiration he is under , be natural , or divine ? and how will it be possible for him to avoid , many times , attributing the natural effects of his temper , or disease , to the immediate operation of the spirit of god ? but you will say , we all agree that the spirit of god inspires good men with holy and fervent affections in their prayers , and yet it cannot be deni'd that this fervency of affection doth sometimes also proceed from the present temper of our bodies , notwithstanding which , we have no other sign or testimony besides that of scripture , whereby to distinguish when 't is divine , and when natural ; doth not therefore the want of such sign as effectually conclude against the spirits inspiring the fervour of our prayers , as against his inspiring the matter and words of them ? i answer , no ; for , as for the former , we have a sure word of promise , which we have not for the latter ; and therefore if we can claim the promise , we have just reason to conclude when we feel our affections actually excited , that how much soever other causes might contribute to it , the holy spirit was the principal cause ; but where we have no promise , we have no ground for such conclusion : besides which , we have no such need of signs to enable us to distinguish in the one case , as in the other ; for as for the inspiration of affection , we may easily distinguish whether it be natural or divine , by our own sense ; if our present fervour be accompanied with a fixt and constant devotion of soul , we may certainly conclude , that the same spirit which inspired the one , inspired the other ; and whether it be so accompanied or no , that natural sense and feeling we have of our own motions and affections , will quickly inform us , and we have no more need of an outward sign to satisfie us in this matter , than we have to know whether we are hungry or thirsty : but if the present fervour of our affections in prayer be only a sudden fit and pang of devotion , that finds and leaves us habitually indevout , we have just reason to conclude , that 't is intirely owing to our present bodily temper : whether therefore our affections in prayer are inspired by god , our own sense will inform us , if we impartially consult it ; but whether our matter and words are so , no sense we have can resolve us : we may feel the matter of our prayer pour in upon us with extraordinary readiness , and be inabled to pour it out again with extraordinary fluency , and yet all this may proceed from our own fancy and invention , quickned and enlarg'd by meerly natural enthusiasm ; and therefore , unless we had some other sign , besides that of scripture , 't will be impossible for us to distinguish between a divine and natural inspiration of matter and words , because that which is natural , may be as agreeable to scripture , as that which is suppos'd to be divine ; and god hath given us no inward sense to distinguish between one and t'other : and can it be imagin'd that had he meant to continue this gift of inspiration to us , he would have thus left us in the dark concerning it , without any certain sign whereby we might distinguish , whether it be from his spirit , or from an ill-affected spleen , or a feaver ? but then , secondly , as for diabolical inspirations of matter and words in prayer , we have sundry very probable instances , such as major weir , who is said to have received his inspirations through a staff , hacket , david george , and that monster of wickedness , john basilides duke of russia , who were all of them possess'd with such a wonderful gift of prayer , as did not only charm and ravish those that heard them , but seem'd , in the opinion of the most wise and impartial , to exceed the power of nature ; which renders it very probable that the matter of their prayers was for the most part agreeable to scripture , otherwise 't is hardly conceivable how they could have procured to themselves so many admirers , and abused so many honest minds into a belief that they were immediately inspired by god. and since by inspiring his votaries with such matter of prayer as is agreeable to scripture , the devil may sometimes serve his own ends , since he may thereby puff up giddy minds with pride , and self-conceit , and more effectually recommend seducers and false teachers to the world ; 't is very reasonable , to suppose that this subtle agent who so throughly understands his own game , will in some cases be forward enough to do it ; and if in any case we may reasonably suppose , that the devil may inspire men with such matter of prayer as is agreeable to scripture , then we can never certainly distinguish by scripture , whether it be the spirit of god , or the devil , that inspires us . and can we , without blaspheming the goodness of god , imagin , that if he had continu'd this gift of immediate inspiration to us , he would have neglected to continue such signs and testimonies of it as are necessary to distinguish it from the inspirations of the devil ? doubtless 't is much better for us that this gift should be totally withdrawn , and that as to the matter and expressions of our prayer , we should be left to the guidance of scripture and reason , than that by the continuance of it without some certain sign to know and distinguish it , we should be left under a fatal necessity , either of rejecting divine inspirations , or of admitting diabolical for divine . and therefore since we have no such sign continu'd among us , we have all the reason in the world to conclude , that this gift is discontinu'd , and ceas'd : especially considering that we have not only no certain sign of any such inspiration in the conceiv'd prayers of those which most pretend to it , but many very certain ones of the contrary ; i will instance in sour . . the great impertinence , and nonsense , and rudeness , to say no worse , that are sometimes mingled with these extempore prayers . i will not give instances of this , because it is so notorious , that our brethren themselves cannot but in part acknowledge it : now to attribute these faults of conceiv'd prayers , to immediate inspiration , would be to blaspheme the holy ghost , and father our own follies upon him , and yet sure had he thought meet to have continu'd to the church this gift of inspiration of prayer , it would have been in order to the securing the worship of god from those rudenesses and indecencies to which extemporary prayers of mens own conceiving are liable ; and if so , to be sure in publick prayer at least , he would have constantly taken care to inspire such matter as is fit to be offer'd up to god , and such expressions as are fit for such matter ; that so the publick worship of god , which is the most serious and solemn thing in the world , might not be render'd ridiculous by the folly and inadvertency of men . whereas on the contrary , we see those publick prayers which arrogate to themselves the honor of being inspired , are generally more liable to these indecencies , than forms of humane composure , and that those prayers which consist of premeditated matter and words , are commonly much better sense , and far more decent and pertinent , than our extemporary effusions ; which how it should come to pass i know not , supposing the continuance of inspiration of prayer , unless we will suppose , that humane composures may exceed divine inspirations , and that men may ordinarily premeditate better prayers , than the spirit of god inspires . and methinks it seems very strange , that the spirit should continue this gift of inspiration to secure the worship of god from nonsense and impertinence , and yet that after all , it should remain more liable to th●se indecencies , than if our publick prayers were offered up in premeditated forms , composed out of our own or other mens inventions . . another sign that our composed prayers are not immediately inspired is , that they are so generally tinctur'd with the particular opinions of those that offer them . you may observe that in all publick controversies of religion , mens opinions are generally to be known by their prayers , especially if they zealously espouse either side of the question : for then the debate runs so much in their heads , and they look upon god and religion so very highly concern'd in it , that they can hardly frame a petition , confession , or thanksgiving , without giving some intimation of their particular perswasion ; and many times one of the petitions is , that god would hinder the propagation of the contrary perswasion , and convince their adversaries of the error and falshood of it . thus for instance , when the contest ran high between the presbyterians and independents , the arminians and calvinists , how easie was it to distinguish them by their prayers , from one another ? whether this be not so , i appeal to our brethren themselves , and to all the world ? and if so , what plainer evidence can be given , that their prayers were not inspired , but of their own invention , and composure ? for either we must suppose this gift of inspiration to be confin'd to one party , which would be to stint the spirit with a witness , and everlastingly to puzzle our selves where to find it , among so many contending parties that pretend to it ; or else we must affirm a horrid blasphemy , viz. that the spirit inspires contradictions , and indites contrary prayers to men of opposite parties . . another plain sign that our conceiv'd prayers are not immediately inspired is , that that which gives them the reputation of being so , is not so much the matter , as the way and manner of expressing them . for as for the matter of prayer , i suppose our brethren will not deny , but our forms may equal at least , if not exceed their conceiv'd and extemporary prayers , and that 't is possible for men , upon mature thoughts and deliberations , to compose and pen a prayer , that shall be as full and comprehensive of the common cases , and necessities of christians , as if he had conceived , and indited it upon the place . and if all the matter that is in a conceiv'd prayer , may be easily contain'd and express'd in a form , then all the difference between one and t'other must lie in the way , and manner of expressing it , and consequently it must be only upon this account , that the one must pretend to inspiration more than t'other . now there are only two differences between forms , and conceived prayers , as to the way , and manner of expressing the matter in them ; neither of which are so considerable , as to give the one a fairer pretence to inspiration than the other : the first is , that whereas the matter of a form of prayer is express'd in set , and premeditated words , the same matter in conceiv'd prayer is express'd in extemporary words ; and is it not strange , that upon such a slight , and inconsiderable difference , the one should be thought to be more inspired than the other ? as if the spirit of god continu'd the gift of inspiration to no other purpose , but to inable men to ask those blessings in extemporary words , which they might as well have askt in premeditated ones . the second is , that conceiv'd prayers do generally more inlarge and amplifie on the matter of prayer , than forms , in which we being always tied to such a set of words , have not that liberty to expatiate on our several cases , and necessities ; but this is so far from adding to the value of conceiv'd prayers , that it rather lessens , and depreciates them ; for if you observe these admired enlargements , and amplifications , are generally nothing else but only the same matter express'd again in different words , which makes our conceiv'd prayers run out many times to that inordinate length , the same matter being repeated in them over and over in varied phrases and expressions : how then can we entertain such mean conceits of the wisdom of the holy spirit , as to imagin he would continue to us the gift of immediate inspiration , meerly to inable us to repeat the same matter of prayer to god ten or twenty times over , in different phrases and expressions ? especially considering that by so doing he would cross the orders of our saviour , who expresly forbids us in our prayers to use vain repetitions , ( or as munster's hebrew reads it , to multiply words above what is fit and seasonable ) thinking we shall be heard for our much speaking , to which he subjoins this reason , for your father knows what things you have need of before you ask him , matth. . , . as if he should have said , you need not lengthen out your prayers with so many copious enlargements , and varied repetitions of the same matter , as if you meant thereby more fully to instruct your father in your wants and desires , for before ever you ask , he knows your needs , and therefore a few words will suffice to express your desires to him . and when our saviour hath requir'd that our prayers should be short , and pithy , and stript of all needless multiplicity of words , what reason have we to think that the holy spirit , who is his vice-gerent in the church , would continue the gift of inspiration meerly to amplifie , and enlarge them ? these enlargements of conceiv'd prayer therefore , are so far from being signs of their immediate inspiration , that supposing the spirit to be of the same mind with our saviour , they are generally signs of the contrary . . another plain sign that our conceiv'd prayers are not immediately inspired is , that that extraordinary manner , and way of expressing them , for which they are thought to be inspired , doth apparently proceed from natural causes : for , as i shew'd before , the reason why our conceiv'd prayers are thought by us and others to be inspired is , that we are many times inabled in them to enlarge extempore , with so much readiness , and fluency : which may be easily resolv'd into meer natural enthusiasm , or present fervour of temper . and that from hence this fluency and enlargement in prayer doth ordinarily proceed , seems very evident by two undeniable signs ; first , that according to our brethrens own confession , it comes upon them much oftener in their publick , than in their private devotions . for this is an ordinary case in their divinity ; how comes it to pass that good men often find themselves so enlarg'd in their publick , and so streighten'd in their private prayers ? and indeed , supposing the spirit did ordinarily inspire the matter and words of their prayer , i see not how it could be well resolv'd , unless we suppose the spirit to be more concern'd to inspire us with fluency of matter and words , when we are to speak before men , than when we are only to speak before god. the true resolution therefore of the case is this , that in our private prayers we want the sighs , and groans , and passionate gestures of a devout congregation , to chafe and excite our affections , and the reverence of a numerous auditory , to oblige us to teaz and wrack our inventions ; for want of which our spirits are not ordinarily so vehemently agitated and heated as when we pray in publick ; where being more than ordinarily warm'd , partly with our own efforts and struglings , to invent , and partly with the warmths and pious fervours of the congregation , we are many times transported by this natural enthusiasm , into raptures of passion and inlargement ; this i say is the only reason that can be assign'd of it , unless we will suppose that which is very unsupposeable of the spirit of god , viz. that he is more solicitous to indite our prayers when we are in the presence of men , than when we are only in the presence of god. secondly , another sign that this admired fluency and enlargement in prayer proceeds from meer natural enthusiasm is this , that generally in the beginning of the prayer they find themselves streighten'd and confin'd , both as to the matter and words of it , till they have pray'd on for a while , and then they grow more ready and fluent ; which how it should come to pass , i know not , supposing the prayer were inspired , unless perhaps the spirit comes in only in the middle , or towards the latter end of their prayer , but leaves them to their own invention in the beginning , and what reason there should be for such an imagination , i confess i am not able to guess . the true account therefore of the matter is this , that in the beginning of the prayer their spirits are usually dull , and sluggish , and do not flow and reflow so briskly to their heads and hearts as afterwards , when they have been throughly chaft and heated with the labour and exercise of invention ; by which being excited and awaken'd , they naturally raise the drooping fancy , and render the invention more copious , fluent , and easie . so that meerly by the laws of matter and motion , as plain an account may be given of this extemporary fluency and enlargement of prayer , as of any other natural effect whatsoever ; and therefore for our brethren to attribute to the immediate inspiration of the spirit of god , that which hath such apparent signs of its derivation from natural causes , is , i conceive , very unwarrantable . by all which , i think , it 's very evident , not only that we have no sign of the continuance of this gift of inspiration of prayer remaining among us , but that we have manifest signs of the contrary . . and lastly , that to suppose the continuance of this gift of inspiration of prayer , is to suppose more than our brethren themselves will allow of , viz. that their conceiv'd prayers are infallible , and of equal authority with the word of god. for if our prayers are dictated to us by the spirit of god , they must be as infallible as he , whose infinite knowledge cannot suffer him to be deceiv'd , and whose infinite veracity will not admit him to deceive : and if so , then whatsoever he dictates , or inspires , must be remov'd from all possibility of error , or mistake ; and consequently our prayers must be so too , supposing he inspires the matter and words of them . and as they must be infallible in themselves , so they must be of equal authority with scripture : for that which gives the scriptures the authority of the word of god , is , their being inspired by the spirit of god , and therefore whatsoever matter or words are so inspired , are as much the word of god , as any matter or words in scripture : all scripture is given , saith the apostle , by the inspiration of god. and therefore whatsoever is given by his inspiration , must necessarily be his word : for what those holy men of god spake , who deliver'd the scripture , they spake as they were moved by the holy ghost , pet. . . and therefore what they deliver'd was the word of god , because their mouths were the oracles through which god spake ; if therefore when we pray , we are mov'd , as they were , by the immediate inspiration of god , what we pray , must be as much the word of god , as what they spake . so that either our brethren must affirm , that their conceiv'd prayers are of equal authority with scripture , ( which i am sure no sober dissenter will presume ) or deny that they are immediately inspired by the holy ghost . and thus i have shewn what those extraordinary operations are , which the scripture attributes to the spirit in prayer . i proceed in the next place , to enquire what the ordinary and standing operations are , which the scripture attributes to him , and which he hath promised to continue to the end of the world. of which i shall give but a very brief account , because herein we are all agreed . in short therefore , the ordinary operations of the spirit consist in exciting in us the graces and proper affections of prayer , such as shame and sorrow in the confession of our sins , a sense of our need of mercy , and a hope of obtaining it in our supplications for pardon , resignation to god's will , and dependance on his goodness in our prayers for temporal mercies , and deliverances , hunger and thirst after righteousness in our petitions for his grace and assistance , and in a word , gratitude , and love , and admiration of god in our praises and thanksgivings for mercy . for in these divine and gracious affections , the life and soul of prayer consists : as for the words and expressions of it , about which our brethren disagree with us , they are of no other account with god , than as they signifie to him the graces and affections of our prayers , without which he regards them no more , than he doth the whistling of the wind ; and therefore since these affections are the main of our prayer , and words are nothing in his account in comparison with them ; can any man be so vain as to imagin , that those affections will be ever a whit the less acceptable to him , because they are presented in a form of words , and not in extemporary effusions ? sure that father would be very capricious , that should deny bread to his hungry child , meerly because he askt it to day in the same words that he did yesterday ; and to imagin that god will dislike or reject the good affections of our prayer , meerly because they are every day express'd in the same form , is to suppose him a very captious being , and one that is more taken with our words , than with our affections : the contrary of which he hath given sufficient proof of in this very particular , in that whereas he hath withdrawn from us ( as i have prov'd at large ) the inspiration of the words of our prayer , and left them to the composure of our own or other mens invention ; he still continues to inspire us with the affections of prayer , and to excite them to a due activity . for to this , among other purposes , it is , that he hath promised to continue his holy spirit to us , to inable us to address our selves to him with devout and holy affections : thus gal. . . because ye are sons , god hath sent forth the spirit of his son into your hearts , crying abba father : that is , by kindling devout and filial affections in your souls , inabling you to cry to god with all earnestness and assurance , as to a kind and merciful father : and hence also we are said to pray in or by the holy ghost , jude . it being by him that those good affections are rais'd in us that we offer up to god in our prayers : and therefore we may well be said to pray by the spirit , because 't is by the spirit that we are inspired with those holy affections which are the soul of our prayer ; and accordingly the spirit is said to make intercession for us with sighs and groans , which are not to be uttered , rom. . . which words are far from asserting the inspiration of the matter and words of our prayer , though they are urg'd by our brethren for that purpose : for as for the matter of prayer , here is not the least hint of the spirit 's inspiring it , for as to that , the christians , whom he speaks of , were well instructed already by their christian institution ; but all that is affirm'd , is , that the spirit inabled them to offer up the matter of prayer to god in a most devout and affectionate manner ; with sighs and groans , that is , with earnest and flagrant affections . and as for the words of prayer , the text is so far from implying the inspiration of them , that it plainly tells us , that those sighs and groans which the spirit inspired , were such as were not to be utter'd or worded . and surely to inspire us with affections that are too big for words , cannot imply the inspiration of words . so that the spirit 's interceeding for us with sighs and groans that are not to be utter'd , can imply no more , than his exciting in us the proper affections of prayer ; and in this sense he is said in the next verse , to make intercession for the saints according to the will of god , viz. by inabling them to offer up the matter of prayer to god with such fervent and devout affections as are necessary to render it acceptable to him : which is properly to interceed for us ; for as christ , who is our advocate in heaven , doth offer up our prayers to the father , and inforce them with his own intercessions ; so his spirit , who is our advocate upon earth , begets in us those affections which render our prayers prevalent , and wings them with fervour and ardency : the one pleads with god for us in our own hearts , by kindling such desires there as render our prayers acceptable to him ; and the other pleads with him for us in heaven , by presenting those desires , and soliciting their supply and acceptance . and thus you see what that standing and ordinary operation is which the scripture attributes to the spirit in prayer . and now , before i proceed to determin the present case , i shall only farther inquire , what it means by that phrase of stinting and limiting the spirit . in short therefore , to stint or limit the spirit , is a modern phrase , of which there is not the least intimation in scripture , or antiquity ; but 't is a term of art coin'd and invented by our brethren , and appli'd onlyto the present controversie , concerning the lawfulness of forms of prayer . which , by the way , is a plain evidence , that this argument against forms , viz. that they stint the spirit , is very new , since though forms of prayer were used not only in the scripture ages , as i shall shew hereafter , but also in all successive ages of christianity ; yet , till very lately , we never heard on syllable of stinting or limiting the spirit by them . the meaning of which phrase is this ; that by using forms of prayer , we hinder the spirit from affording us some assistance in prayer , which otherwise we might reasonably expect from him : for so our brethren explain the phrase , viz. that by confining our selves to a form of words , we restrain the spirit from giving us that assistance , which he ordinarily vouchsafes in conceiv'd prayer . and now , having fully stated the case , the resolution of it will be short and easie . it hath been shewn at large , that there are two sorts of assistances in prayer which the scripture attributes to the spirit ; the first extraordinary , and temporary ; viz. the immediate inspiration of the matter , and words of prayer : the second ordinary , and abiding ; viz. exciting the devotion , and proper affections of prayer : if therefore the spirit be stinted , hinder'd , or restrain'd , by forms of prayer , it must be either from inspiring the words and matter , or from exciting the affections of prayer ; as for the latter , to which this phrase of stinting is never appli'd by our brethren , i shall discourse of it at large in the third case , wherein i shall indeavour to prove , that forms of prayer are so far from restraining the devotion of it , that they very much promote and improve it . and as for the former , viz. the inspiration of the matter and words of prayer , that i have prov'd was extraordinary , and intended only as other miraculous gifts were , for the first propagation of the gospel ; and therefore since as to this matter , the spirit hath stinted himself , it 's certain , that forms of prayer cannot stint him ; for how can that be stinted which is not ? and if now there be no such thing as immediate inspiration of prayer , how can it be limited by a form of prayer ? in a word , if the spirit of his own accord hath long since withdrawn this gift of inspiration , how can it be now said that he is restrain'd from communicating it by any cause without him ? case ii. whether the use of publick forms , be not a sinful neglect of the ministerial gift of prayer ? in order to the resolution of which case , it would be necessary to give a brief state of it , according as it is put , and urg'd by our brethren . by the gift of prayer then , they mean an ability to express our minds to god in prayer , or to offer up our desires and affections to him in words , befitting the matter of them : which ability , say they , is given by god to his ministers , as a means of publick prayer , and in order to their being the mouths of their congregations to god , to represent to him the common cases and necessities of their people ; and therefore since god , say they , hath given us this gift , as a means of publick devotion , and in order to our offering up the prayers of the people , it may be justly question'd , whether we may lawfully omit the use of it , by using publick forms of other mens composure . now , before i enter into a particular consideration of this case , i shall briefly premise these two things : . that this case concerns the clergy only , and not the laity : for suppose that it be unlawful for ministers to omit the use of their own abilities to express the devotions of their congregations , what is that to the people ? are they accountable for their ministers faults ? or will god reject their sincere devotions , because the person that utters them is guilty of a sinful omission ? if so , it will be of dangerous consequence to them to joyn in any publick prayers at all , whether they be forms , or extemporary ; they being every whit as accountable for the nonsense , impertinence , and irreverence of their ministers in the latter , as for their omitting the use of their own abilities in the former : if therefore this omission be a sin , it is the sin of the minister ; as for the people , they join'd with him indeed , in offering up the matter of prayer , which is contain'd in the form he pronounces ; but they join not with him in the omission of the use of his ability ; that is his own proper act , and deed ; and therefore if it be unlawful , 't is he , and he only that is accountable for it : and if the matter of prayer in which they join with him be good , and express'd in decent and suitable words , they join with him in nothing but what is acceptable to god , and 't is not to be imagin'd that god will be angry with them , because he neglected to express their desires in words of his own composure and invention . . i shall also premise , that this is not the case of the clergy of the church of england , who , though they stand obliged to the constant use of a stated liturgy , yet are not hereby restrain'd from the exercise of their own abilities in publick prayer : for after they have finish'd the service appointed in the liturgy , they are permitted to use their own conceiv'd prayers in the pulpit : in which they have the same liberty , that the dissenting ministers can claim or pretend to ; that is , to express in their own words all the matter of publick prayer , with all the sobriety , affection , and seriousness they are able ; and this permission being of long continuance , and hitherto uncontroll'd by our church governors , amounts to an allowance ; and indeed it seems expresly allow'd in our th canon , which directs , that before all sermons , lectures , and homilies , the preachers and ministers shall move the people to join with them in prayer , in this form , or to this effect , as briefly as conveniently they may . now that to this effect , as it stands opposed to this form , is meant some prayer of our own , composed to this purpose , seems evident from the general and uninterrupted practice of the church , which in doubtful cases , is the best explication of her meaning . since therefore the use of our liturgy doth not exclude the exercise of our gift of prayer , but leaves us free to exert it , so far as it is fit , that is , with convenient brevity , i see not how this case can concern our clergy ; for if the evil of forms consists in the ministers omission of his own gift , as this case supposes , then where the use of forms doth not oblige us to this omission , but leaves us as free to exercise this gift , as those are who use no forms at all , the supposed evil is remov'd from it . having premised these things , i shall proceed to a particular resolution of the case ; which i shall do in these following propositions . . that this ministerial gift of prayer , or ability to express in our own words , the common devotions of our congregations to god , is either natural , or acquir'd . 't is true , if we had any reason to believe , that in their admission to holy orders , god did inspire his ministers with this ability , we might thence more plausibly infer , that 't was his will that we should ordinarily exercise it , and that it was not lawful to neglect or omit it , by using forms of other mens composure ; it being unlikely that god should inspire them with an ability , which he did not intend they should make use of : but of gods inspiring us in our ordination with this gift , or ability , we have not only no promise in scripture , which is the only foundation upon which we can reasonably expect it ; but in fact , we have no experience of any such matter among us : for not only we , but the dissenting ministers must own , if they will speak ingenuously , that just before their ordination , they were as able to express the devotions of a congregation , as they were just after ; which shews that they had no new ability to pray , inspired in their ordination : and as yet , i could never find any proof , either from scripture , or experience , that this ability to pray in words of our own composure , had any thing more in it , than a promptness of invention and speech ; which some men have by nature , and which others have acquired by art and practice ; and if so , this ability is no otherwise the gift of god , than our natural strength and vigour , or our skill in languages and history . and methinks it 's very strange , that after all this talk of the gift of prayer , which is supposed ordinarily at least to be conferr'd on rightly ordained ministers , our brethren should not be able to produce one promise , wherein god hath ingag'd himself , to confer it ; no nor one text of scripture , which implies such a promise ; all that he hath promised his ministers is , to concur with their honest indeavours , so far forth as it 's necessary to inable them to discharge the duties of their office , and to suppose that they cannot do this , without praying extempore , or in their own words , is to take the matter in question , for granted . . that this natural or acquired gift , is no where appropriated by god to prayer , but left common to other uses , and purposes : for though in ministers especially , it is ordinarily called a gift of prayer , yet it is no where stiled so in scripture : indeed the ability of praying in unknown languages , is once called a gift , as i observed before , but as for this ordinary ability , whether natural , or acquir'd , of praying in our native language , it is no where spoken of in scripture , under the name of a gift of prayer , nor is there the least mention of any such ability given by god to men , purely to inable them to pray ; and unless our brethren can produce some text of scripture , which yet they never attempted , wherein god hath appropriated this gift to the purpose of prayer , they must give us leave to conclude , that he hath left it common to all other honest uses , and purposes that it can be apply'd to ; and that in short , it is nothing but a freedom of utterance , and elocution , which in some is natural , and in some acquired , by which they are inabled readily to express their minds to god , or men ; and therefore to how many honest purposes this common gift of god is applicable , to so many 't is designed , and intended ; and consequently , may as well be call'd the gift of conversation in good company , and the gift of pleading at the bar , and the gift of disputing in the schools , or the gift of oratory in the forum , as the gift of prayer in private , or publique worship ; it being all but one , and the same gift aplied to several uses , and purposes ; accordingly we find that those who have this gift , have it not only while they are speaking in prayer , but when they are speaking upon other occasions ; and that ordinarily they can express themselves to men with the same readiness , and fluency in conversation , as they express their minds to god in prayer , which is a plain argument that their gift is not appropriat to prayer , but common to all the other uses , and purposes of elocution . . that this gift of utterance not being appropriated by god to prayer , may upon just reason , be as lawfully omitted in prayer , as in any other use or purpose 't is designed for : i do confess had god any where appropriated it to the end of prayer , those who have it , were obliged to use it to that end , and to omit it ordinarily , by confining themselves to forms of other mens inditing , would be to neglect a means of prayer of gods special appointment and institution ; for had he any where intimated to us , that he gave it us purely to inable us to pray without any respect to any other end , we could not have omitted the use of it in prayer without crossing his intention , and frustrating him of the only end for which he intended it , but since he hath given us no such intimation , we may justly conclude that he intends it in common for all those honest ends to which it is applicable , and if so 't is no more unlawful to omit using it to one end than to another , so that either it must be wholly unlawful to omit using our own elocution to any purpose whatsoever whereunto it may be honestly applied , or it must be lawful to omit it in prayer , and consequently supposing i have this gift of utterance , either i may not use a form in petitioning my prince , or a court of justice , or i may use a form in addressing my self to god in prayer , since my gift is common to both th●se purposes , and no more appropriated to the one than the other , in short therefore as for those common gifts of god which are applicable to sundry purposes , and which he intends no more for one than for another , it is left to our own liberty and discretion whether we will apply them to this or that particular purpose or no , and no man is obliged to use his gift to all those just and lawful purposes it is capable of , and if he hath two gifts which serve to the same purpose , there is no doubt but he may lawfully omit the one , and use the other as he sees occasion ; and so it is with this gift of utterance , which is naturally serviceable to sundry excellent purposes , and among others to this of expressing our minds to god in prayer , but it being serviceable to this in common with others , it is left to our liberty whether we will imploy it in this , in that , or in another purpose , and we are neither obliged to imploy it in all , nor in this more than in another , but if we have another gift that is serviceable to the purpose of prayer as well as this of utterance , it is left to our own pious discretion whether we will use this or the other , so that unless our brethren can prove that this gift of utterance or elocution is by special command of god made an appropriate means of publick prayer , they will never be able to prove , either that it is more unlawful to omit the use of it in prayer , than in any other office of elocution , or that if we have any other means of prayer , we are determined to this more than to another . . that to read our desires to god in other mens words , is as much a means of prayer , as to speak them in our own , for to speak in our own words , is no otherwise a means of publick prayer , than as it serves to express to god the common cases and necessities of the congregation , and if these may be as well exprest by reading them in other mens words , as by speaking them in our own , the end of publick prayer is as effectually serv'd by the one , as by the other , and sure no man will deny , but that by a form of words composed by another , he may express the common devotions of a congregation , as well as by extempore or premeditated words of his own invention ; for this would be in effect to say , that none but himself can compose a publick prayer , or at least none so well as he ; for if another prayer may be as expressive of the devotions of a congregation as his own , i can see no reason why the reading of that may not be as proper a means of publick prayer , as the speaking of this ; here then are two means of prayer , viz. reading other mens forms , and speaking our own conceptions , and therefore unless our brethren can prove , that god hath expresly chosen the one , and rejected the other , they must acknowledge both to be lawful ; and if we cannot lawfully omit the one , because it is a means of prayer , neither can we lawfully omit the other , because it is so too ; and therefore either we must be obliged to use them both , which is impossible at the same time , or we must be left at liberty to use either , according to our own discretion . in sum therefore , since we are not inspired with any peculiar gift of prayer in our ordination , and since our gift of praying in our own words is not appropriated by god to this use , but left in common to other purposes , and since what is not appropriated by god , may be lawfully omitted , when there are other means of prayer , and since in fact there is another means of prayer besides this of praying in our own words , viz. praying in the words of others , which god hath lost as free to us as the former , it plainly follows from the whole , that to omit the use of our own gift , and in the stead of it to use that other gift of praying in the words of others , is not in it self any way sinful or unlawful . case iii. whether the use of publick forms of prayer doth not deaden the devotion of prayer ? for thus our brethren argue , that by the command of god we are obliged not only to pray , but to pray with the utmost devotion we are able , and accordingly to use such means of prayer as are most apt to heighten and intend our devotion , and thus far we agree with them ; if therefore forms are in themselves , and not through our fault and erronious prejudice , less apt to quicken and raise devotion than conceiv'd prayers , it will be granted of all hands , that this is a good argument against the use of them . this therefore is the case wherein we differ , our brethren say , that forms of publick worship , ( for 't is that we are now discoursing of , ) are in themselves apt to dispirit and deaden the devotions of those that use them ; we say the contrary , viz. that publick forms are in themselves more apt to improve and quicken the common devotions , than extemporary prayers of the ministers own conceiving ; in order therefore to the clearing and full resolution of this case , we will briefly enquire into these three things : . what these advantages to publick devotion are , which conceived , or extemporary prayers pretend to ? . whether these advantages are not for the most part fantastical and imaginary , and whether so far as they are real they are not much more peculiar to forms than to extempore prayer ? . whether besides these common advantages publick forms have not peculiar advantages , which conceiv'd prayers cannot pretend to ? . we will enquire what those advantages to the publick devotions are which conceiv'd or extemporary prayers pretend to ; in short , it is pretended in the behalf of conceiv'd prayers , that they do much more fix the attention , and raise the intention of the peoples minds in prayer , than publick forms ; that is , that they do more confine the rovings of mens thoughts in prayer , and keep their minds more attentive to it , and that they do much more warm and enliven their affections in it ; for , say our brethren , the devotions of the people are very much rais'd or deaden'd by the performance of the minister , according as he is more or less devout in it ; and as for the minister , he must needs be much more devout in a prayer of his own conceiving , than in the use of a publick form ; because first , say they , 't is impossible for him to keep his mind so attentive in reading a prayer , as in conceiving one in his own mind , and speaking it from his own conceptions ; the care of performing which naturally bounds the wanderings of his thoughts , and keeps them more fixt and attentive ; and secondly , because when he utters his words immediately from his affections , his thoughts have not that scope to wander , as when he reads them out of a book . and as conceived doth more fix the attention of the minister , so it doth also more raise his intention , or in other words , more warm and inflame his affections ; for first , whereas in reading a form , his affections follow his words , and are raised and excited by them , in conceived prayer , his words follow his affections , and are immediately utter'd from , and indited by them ; and secondly , how is it possible , say they , that the words of another , which he reads out of a form , should so well express his affections as his own ; besides , thirdly , that while he is reading his form , his soul is so intent in directing his eye to read , that it cannot direct its affections to god with that fervour and intention as it might do in conceiv'd prayer . these are the supposed helps which the ministers devotion , and from his the peoples receive from conceiv'd prayers , above what forms of prayer can afford : and as conceiv'd prayer hath these peculiar advantages to raise the ministers devotion , and by his the peoples , so it hath another advantage by which it more immediately influences the devotion of the people , viz. that the matter of it is still exprest in new words , which must needs much more affect the attention of the people , than when it is always exprest in the same words without any variation ; and this , so far as i can gather from the writings of our brethren , is the sum of what they plead in behalf of conceiv'd prayer , as to its peculiar advantageousness to publick devotion above stated forms . . therefore we will enquire whether these advantages are not in a great measure imaginary , and whether so far as they are real , they are not much more peculiar to forms , than to conceiv'd prayer . and here i will readily grant , that by expressing a serious and devout affection , the minister doth really advantage the devotion of the congregation , even as by his good example in all other things he excites the people to a pious and virtuous imitation ; in whose eyes devotion never looks so amiable , as when 't is exprest in serious and well compos'd words , accompanied with a devout , a sober , and affectionate behaviour : both which are equally necessary to excite the devotion of the people : if therefore it be really true , that the use of conceived or extempore prayer is in its own nature most apt to fix the attention , and excite the intention of the minister in prayer , it must be confest that herein it hath the advantage of forms . . therefore we will inquire whether these advantages it pretends to , as to the exciting the ministers attention in prayer , be real , or no : the first advantage is , that the very conceiving the matter of his prayer , and speaking it from his own conceptions , doth naturally more bind his attention , than the reading it out of a form ; but i beseech you , what doth it more bind him to attend to ? is it to attend to the words and phrases ? if so , then 't is not to attend to the acts of prayer , or is it to attend to those acts which are the proper business of prayer ? that is to be asham'd of sin , and to bewail it in confession , to be sensible of the common wants , and common dependancies upon god for supply in petition , to admire god's perfections , and gratefully commemorate his goodness in praise and thanksgiving ; for in these things the true devotion both of minister and people consists ; and 't is only by being an example of these in his prayer , that the minister excites the devotion of his people : 't is by confessing sin , as if he were asham'd of , and sorry for it , that he excites their shame and sorrow ; by petitioning for mercy , as if he were sensible of the want of it , and did heartily desire it , and depended upon god for it , that he excites their sense of need , and their desire , and hope of relief , and supply ; by praising and thanking god , as if he heartily admired his excellencies , and gratefully resented his goodness that he excites their admiration and gratitude ; that mode of prayer therefore which is most apt to fix the ministers attention to these acts of devotion , must needs be most apt to excite the devotions of the people : now as for the mode of praying from his own conceptions , i really think that it is much more apt to unfix the ministers attention to these acts , than that of praying by a form ; because it forces him to attend to other things at the same time , viz. the recollection of matter , and invention of sutable expressions , which must more or less divert him from attending to the inward acts of devotion , according as his fancy and tongue are more or less pregnant and voluble ; it being impossible for him to attend at the same time , to several things , as closely as he may to one : but when he prays by a form , his matter and words are ready before him , and so he hath nothing else to do , but to attend to his devotion ; and certainly when a man hath but one thing to do in prayer , he may attend to that more fixedly and closely , than when he hath two or three : 't is true , by being released from attending to the invention of his matter and words , his mind is more at leisure to wander , and instead of attending as he ought more closely to the acts of devotion , by imploying those thoughts which in conceiv'd prayer he imploys in invention in a closer attention to the acts of devotion , he may , if he please , permit them to rove abroad ; but if he doth , the fault is in himself , and not in the form he prays by : the design of his form is to release his mind from all other business in prayer , but only that of inward devotion , which is the life of prayer , that so it may be the more attentive to it : but if instead of applying his mind to this design , he suffers it to wander abroad , he makes an ill use of a good thing , and converts that which is in it self a help to devotion , into an occasion of indevotion : but 't is objected , that while his thoughts are imployed in inventing the matter and words of his prayer , they are attending to the duty of prayer , and while they are so , they are well imploy'd , though they should not be so attentively fixt upon the inward devotion of prayer , as they might be in the use of a form : to which in short i answer , that to invent the matter and words of prayer , is not to pray , but to study a prayer ; and till our brethren have proved , that our inventing the matter and words , is a part of our duty of prayer , which is the question in debate between us , we can by no means grant , that our attention to it is attending to the duty of prayer ; we believe that when we pray devoutly by a form , we discharge the whole duty of prayer , though we do not invent the matter and words our selves , and when we see the contrary proved , we will not only yield that to attend to inventing , is to attend to the duty of prayer ; but that it is unlawful to pray by a form : but in the mean time we can yield neither one , nor t'other . seeing then that forms are in themselves more apt to fix the ministers attention to the inward acts of devotion , and seeing that 't is by attending to these acts , or at least by seeming to do so , that he influences the attention of the people , it necessarily follows , that in this respect forms are more advantageous to publick devotion , than conceiv'd or extemporary prayer . but then , . it is pretended that conceiv'd prayer is in it self more apt to fix the ministers attention in prayer than forms , because in conceiv'd prayer he utters his words immediately from his affections , by reason of which his thoughts have not that scope to wander , as when he reads them out of a book : to which , in short , i answer , that if he hath devout affections , he may utter his words as immediately from his affections in a form , as in a conceiv'd prayer ; and therefore this pretence is altogether insignificant ; for his own invention is as much a medium between his affections and utterance in praying extempore , as the book in praying by a form ; as for instance , suppose that in confessing sin , he be affected with shame and sorrow , he cannot express it in words , but by using his own invention , or a form , and whether he uses one , or t'other , he uses a medium to express it ; and why those words which he reads should not be as immediate to his affections as those which he invents , provided they do as fully express them , i am not able to apprehend ; in short therefore , if he hath devout affections , they will at least as much confine his thoughts from wandering when he prays by form , as when he prays extempore , if he hath not , he cannot utter his words from his affections , either in the one or t'other . . we will inquire whether those advantages which our brethren ascribe to conceiv'd prayer above forms , as to the raising the ministers intention in prayer , be real , or no : first they pretend that in reading a form , his affections follow his words , and are raised and excited by them ; whereas in praying extempore , his words follow his affections . this i confess is a very curious distinction , but i am not able to apprehend either what foundation there is for it , or how it is applicable to the matter ; for first what necessity is there either that his affections should follow his words in a form , more than in a conceiv'd prayer , or that his words should follow his affections in a conceiv'd prayer , more than in a form ? why may not a man be devoutly affected with the matter he prays for , before he expresses in a form of words , as well as before he expresses it extempore ? since if he be acquainted with the form , he cannot but know before-hand what he is to pray for in it ; and therefore if he be truly devout , cannot but be affected with it , before he prays for it ; and so on the other hand , why may not a man as well be unaffected with the matter he prays for in conceiv'd prayer , till he hath exprest it , as with the matter he prays for in a form ? or what reason can be assign'd , why the affection may not follow the words , and be excited by them in the one , as well as in the other ? may not a man pray inconsiderately , and suffer his tongue , to run before his heart in both ? and may not his affections which were before asleep , be awakened by the sound of his words in either ? in short therefore , since in praying by a form , a man may know as well at least , and hath as much time to consider the matter he is to pray for before-hand , as in praying extempore ; what reason is there why it should be more difficult for him to affect his soul before-hand with it in the one , than in the other ? and if it be equally hard and easie in both , than 't is equally possible for his affections to go before , or follow his words in either . but then secondly , suppose it were true , that in conceiv'd prayer the words follow the affections , and in a form the affections the words , how doth it from hence follow , that conceiv'd prayer doth more intend and heighten the affections , than forms ? what reason can there be assign'd , why those acts of inward affections , which follow our words in prayer , should not be as intense and vigorous as those which go before them ? why may not a man exert as flagrant an act of desire , immediately after he hath exprest his petition , as immediately before , especially if that be true which our brethren affirm , and which most men find by experence ; that the words of prayer , if they are proper and expressive , do naturally quicken and excite the affections ; so that if it be the matter only that excites the affections , they may be as vehemently excited after the words are spoken as before ; if it be the words also , the affections must be less vehemently excited before the words , than after : in short therefore , when the minister prays in publick , whether it be by form , or extempore , he prays on , without making any long pauses between one petition and another , so that as soon as ever he hath conceived the matter , he expresses it , and whether it be immediately before or immediately after , or while he is expressing it , that he joyns his affection to it , there can be no reason assign'd , if it be the matter he joyns them to , why he should more affect it now , than then , there being nothing in the order of before or after , to raise and excite his affection : and if so , his affections following his words , though it were necessary to his praying by a form , can be no disadvantage to his devotion , nor the contrary an advantage to it , though it were necessary to his praying extempore : but then secondly , it is pretended that the minister cannot so well express his devout affections in other mens words , as in his own , and therefore when he prays in a form of words of other mens composure , 't is impossible his affections should be so livelily represented , as when he prays extempore : to which in short i answer , that the ministers business in publick prayer is not to express the degrees and heighths of his own affections , or to acquaint god of the particular and extraordinary fervencies of his own soul : for in publick he prays as the common mouth of the congregation , and therefore he ought not to express to god in the name of the people , any matter that is peculiar to himself , or to represent his own particular extraordinary fervours , as the common case of the congregation , but his words ought to be such as every honest and ordinary christian may truly joyn with , as the sense and meaning of his own soul ; and for him to express to god in the name of the people , such heights of devotion as few or none of them are arrived to , is as bad as to confess in their names such sins to god , as few or none of them are guilty of . so that if the minister hath such peculiar heighths of affection as can be fitly exprest only in his own words , he ought not to tell god of them in a publick prayer , in which he is to express nothing but what is the true and common sense of every honest and sincere christian ; and this certainly may be as fitly exprest in another mans words , as in his own , unless we will suppose that no man can so well express the common sense of a christian congregation , as he that prays extempore , yea , and that he himself cannot so fitly express it in premeditated words , as in extemporary ones ; neither of which i suppose any sober dissenter will affirm . but then thirdly and lastly , it is also pretended , that in the use of forms , the ministers soul is so ingaged in directing his eye to read , that it cannot be so intensly affected with what he prays for , as when he prays extempore ; in answer to which , i leave the reader to judge , whether the recollecting of the matter of prayer , the disposing of it into a due method , and inventing of proper phrases to express it , ( neither of which are acts of prayer , as i shew'd before ) must not much more busie and ingage the ministers soul when he is praying publickly , than the directing of his eye to read ; that is , whether one that hath so perfect a habit of reading as that he can readily exercise it without imploying one thought about it , cannot read a prayer more easily , than invent one ? for so much easier as it is to read than to invent a prayer , so much less his soul hath to divert it from being affected with what he prays for when he prays by a form , than when he prays extempore . and thus you see that those advantages which are ascribed to conceiv'd prayer , as to the raising the ministers devotion , are such as are either imaginary , or as ought rather to be ascribed to forms . but it is pretended , that forms of prayer do not only deaden the ministers devotion , and so by consequence the peoples , but that they do also deaden the peoples by a more direct and immediate influence , because they still express the matter of prayer in the same words , which when the people have often heard , will be apt to cloy their attention , whereas the very newness and variety of words , in which conceiv'd prayers are exprest , doth naturally awaken and entertain their minds and keep them more fixt and intent . for answer whereunto , let us consider upon what it is that this novelty and variety of expression doth keep our minds so fixt and intent on , is it upon the matter of prayer ? doubtless , no ; for that is generally the same , especially the matter of publick prayer , and therefore if it were that that fixt our minds , 't would as well do it in the same as in new and varied expressions ; and since the matter of publick prayer is old , and for the main will be always so , why should it not as well affect us in old words as in new , provided they exprest it with equal propriety and fitness ; but if it be meerly the newness of the phrase 't is express'd in , that fixes their minds : there is nothing in it but a meer surprise and amusement of their fancies , which instead of fixing doth unfix their minds from the internal acts of prayer , and divert its attention from the devotion to the oratory of it ; so that this fixation of their minds on the novelty of the phrase and method of prayer is so far from being an advantage , that 't is a distraction to their devotion . as for forms of prayer , there is no doubt but they may be composed with the same advantage of expression and pronounced with the same affection as the prayers of our own extempore composure , and if they are so , they will have the same advantage of the musick of speech to excite the devotions of the people ; but as for novelty of method and expression , that may indeed entertain their minds and divert them from roving out to other objects , but even this entertainment is a roving and excursion of their minds from the acts of prayer , which , while they are amused with the novelty of the phrase and method of the prayer , can be no more intent on the devotion of it , than while they are busied about secular objects and affairs . and indeed that seeming devotion that is raised in the minds of the people by the gingling of the ministers words about their fancies , is generally false and counterfeit , for as words do naturally impress the fancy , so the fancy doth naturally excite the sensitive affections ; so that when the affections are excited meerly by the art and musick of the words of prayer , it is not devotion but mechanism ; for there is no doubt but men may be and many times are strangely affected with the words of prayer when they have not the least spark of true devotion to the matter of it ; for when they fancy the matter of prayer and are affected with it meerly for the sake of the words , the movement of their affection will cease as soon as the impression is worn out which the words make upon their fancies , and if in the mean time they happen to hear any other matter exprest in the same affectionate words , they will in all probability be as much affected with it , as they are now with the matter of prayer , but if the mind be truly devout and doth affect the matter of prayer for it self and not for the sake of the words , i cannot imagin how new words should any way advantage its devotion , unless they were to express new matter . since therefore the matter of publick prayer neither is nor ought to be new , unless it be upon extraordinary publick emergencies , what colour of reason can there be assign'd , why the devotion of the hearers should be more affected with it in new words than in old , supposing it be express'd and pronounc'd with the same propriety and affection in both . and thus i have shewn that those advantages of publick devotion which are pretended to be peculiar to conceiv'd prayers , are for the most part imaginary , and that so far forth as they are real they are more peculiar to forms of prayer , i proceed to the third and last enquiry , viz. . whether there are not sundry advantages of publick devotion peculiar to forms of prayer , which conceived prayers cannot pretend to ? that there are , i do affirm , and will indeavour to prove by these following instances . . one great advantage that is peculiar to publick forms of prayer , is , that the people may address themselves to them with greater preparation ; for if they please , they may peruse the words before-hand , and consider the sense and matter of them , and indeavour to affect their minds with it ; as for instance , when i know before-hand what words my sins will be confest in , when i am to joyn in the publick devotions , i can consider before-hand the sense and meaning of them , and prepare such affection as are sutable to them ; as suppose the confession be that of our church's liturgy , wherein we begin with almighty and most merciful father ; i can consider the meaning of these words before i come to church ; and from the consideration of god's almighty and most merciful nature , excite my affections to an awful dread of his power , and an ingenuous sense of his mercy ; by which when i come to joyn with these words in the publick confession , i shall be duely affected with the sense of them , and my soul will beready melted into all that filial sorrow and humiliation for my sin , with the consideration that i have offended by it an almighty and most merciful father suggests ; and so if i consider , and apply before-hand all the rest of the confession , i shall thereby tune and set my affections to the sense and matter of each particular phrase and expression in it ; which 't will be impossible for me to do when i am to joyn with an extempore prayer ; because i cannot know before-hand what the phrases and expressions of it will be ; besides which , upon the words of publick forms , there may be written excellent paraphrases and meditations , such as is that of the companion to the temple ; by reading of which the devotions of the people may be very much excited and improved ; which is such an advantage as the words of extempore prayer will not admit of . . another advantage peculiar to publick forms , is , that in joining with them the people may pray with more understanding , than they can well be supposed to do in conceiv'd and extempore prayer , wherein generally the minister is forc'd to make use of such words and expressions as come first to hand , having not leisure enough to pick and choose his words , without making long and undecent pauses and interruptions , so that sometimes he is fain to use a hard word , which perhaps not half the people understand , because an easier doth not come to his mind , and sometimes to intangle his expressions with long parentheses , sometimes to darken his matter with far fetch'd metaphors , or to express it by halfs in broken sentences , and sometimes to run out his periods to an inordinate length , by which the sense of them is very much clouded and obscur'd : these and such like inconveniences all the world knows do very commonly attend extempore effusions : and let a mans fancy and tongue be never so fluent and voluble , he can never be so secure of expressing himself intelligibly to the people when he prays extempore , as he might be if he took time enough before-hand to choose his words , and form his expressions , so that the people may be much more secure of understanding what they pray for when they joyn with a form , than when they joyn with an extempore prayer ; for to be sure in composing publick forms more care will be taken of the phrase , that the words may fit the matter , and express it intelligibly to the people , than there can be in extempore prayer ; which admits of no long consideration , no alteration upon second thoughts , no after-scanning or revisal , as forms of prayer do , but it must pass as it happens , whether it be intelligible or no , by reason of which those who occupy the room of the unlearned , are many times forc'd to break off praying for want of understanding what the words and expressions of the prayer mean ; for whether the prayer be spoken in an unknown tongue , or in words that are unintelligible to the people , it is all one to them , for still their understanding is unfruitful , and so long their devotion must be broken and interrupted . . another advantage peculiar to publick forms , is , that the people may joyn with them with much more faith and ussurance , than they can with extempore prayers ; it must doubtless be of great advantage to a mans devotion in publick , to be satisfied before-hand that the matter he is to pray for is good and acceptable to god ; for by this means he will be inabled to pray on with a stronger faith and surer hope of being heard and accepted ; but this a man can never be satisfi'd of aforehand , that joyns in extempore prayer , unless he hath an implicit faith in his minister , that he will say nothing to god but what is true , nor ask any thing of him but what is lawful ; which how he can certainl depend on , i cannot imagin , especially considering that the minister who prays is many times a stranger to him , both as to his person and principles , and for all that he knows may be very erronious , rash , and unadvised , or very ignorant of what is matter of prayer , and what not ; and even those ministers whom he knows , and can best confide in , are not always so very sure of their hands , but that some times they may mistake their passion for their zeal , and reak their anger or faction in their prayers , or in the heat and hurry of speaking what comes next , let drop an error before they are aware , or express themselves so doubtfully , or unadvisedly , that an honest and discerning mind may not be able to joyn with him ; so that in joyning with an extempore prayer , it is very necessary , ( as hath been observed by an excellent divine upon this argument ) that as we go along with the minister , we should judge of what he saith before our hearts consent to it , and if it should so happen , that by reason of the novelty , or ambiguity , affectation , or indigestedness of his expressions , or any such rub in our way , we cannot readily judge , but are fain to hesitate , and deliberate upon this , or that passage ; in the mean time he who prays is gone on , and now upon a new subject , and we are left behind , and at a loss , and perhaps miserably confounded before our devotion can close in again , and no sooner it may be is it well fixt , but 't is led away again into the same inconveniency and maze : all which may be easily prevented by the use of publick forms ; of the matter and expressions of which , the people may easily satisfie themselves aforehand , and when this is done , they will have nothing else to do , but to pray and keep their holy affections a going , they will have no new judgment to make of what is said , no doubtful phrase or matter to examin , and their judgment being satisfied before they begin to pray , with the words and matter of the prayer , their devotion may go on with it , without pause or stop in an even and uninterrupted current . . another advantage peculiar to publick forms , is , that they have much less in them to divert the affefections of the people from the matter of prayer . for as for extempore prayer , it is very apt to disturb the devotion of the people , whether it be well or ill perform'd , if he who performs it hesitates , or blunders , or expresses himself in crude , undecent , or fantastick phrases , instead of attending to the matter , and joyning their affections with it , they will in all probability be pitying , or contemning him , carping at what comes next , and running descants on his weakness and impertinence ; if he perform well , and his method be orderly and artificial , his matter good , and his expressions fluent and apt , and easie , they will in all probability be admiring his parts , and entertaining their curiosity with the elegancy of his phrase , the solidity and promptness of his judgment , and the art and finery of his composure ; either of which must very much divert and call off their affections from the matter ; whereas while they are joyning in publick forms , to which they have been accustomed , and in which neither the strength , nor weakness of the ministers parts appears , they have none of all these snares to intangle their devotion : for being used to the words , and phrase , and method , they have no temptation to concern their minds any farther about them , than as they convey the matter of the prayer to them , and having none of the above-named diversions , to carry away their minds from the matter , they may doubtless , if they please , attend to it with much more fervour and affection . . another peculiar advantage to the peoples devotion in joyning with publick forms , is , that they are more secur'd as to the decency and solemnity of their publick worship ; and i suppose there is no body will question , but that the decent and solemn performance of publick worship , is highly advantageous to the devotion of the people . but now whilst they joyn in extempore prayers , the decency and solemnity of the performance , doth altogether depend upon the ability and present disposedness of the minister ; so that if the minister happen to be a man of a mean elocution , of an unready memory , or an unfruitful invention , it is impossible the office should be perform'd with that decency and solemnity , that is necessary to affect the minds , and excite the devotions of the people ; yea , instead of that perhaps , the wretched dulness , the blundering , confusion , and impertinence of the performance , may turn their devotion into scorn and laughter ; for of this i have seen too many sad experiments : but suppose the minister be a man of pregnant parts , and ready invention and elocution , yea and of great piety and devotion too , yet 't is possible he may be frequently liable to great indispositions of body , and mind , to dulness , and inadvertency , to wandering , and distraction of thoughts , to deficiencies of invention , and failures of memory , and incumbrances of mind , with outward cares and accidents ; and if he be , what remedy is there , but that he must many times pray confusedly , and omit a great deal of the matter of prayer , and utter a great deal of it in broken or undecent expressions ? and how can he avoid being sometimes at a loss , both for words and matter , and being forc'd to supply the present defects of his invention , with fulsome repetitions of what went before ? and how is it possible almost but that a great deal of slat and empty nonsense , a great many crude and undigested conceptions , and rash and unadvis'd expressions should escape from his lips before he is aware ? and this , if he hath any grain of modesty in him , must , upon the least reflection , put him into a greater confusion , and so amaze , and bewilder him , that throughout the whole prayer perhaps , he will hardly be able to recover himself to any consistency of thoughts : now is it not a hard case , that the decency and solemnity of the publick prayers of a congregation , should depend upon the uncertain and variable temper and disposition of one single person ; so as that if he happen to be indispos'd or disorder'd in his body or mind , the devotions of or persons must partake of his disorders and distractions ; for how much soever he is indisposed , their prayer can be no better than what he is able to pour out extempore , and how flatly , unadvisedly or confusedly soever he prays , they must pray after him , or not pray at all ; which vast inconvenience is wholly cur'd and prevented , by a well compos'd form of prayer , for how weak soever the ministers parts be , or how much soever he may be at present indisposed , if he can but read distinctly and seriously , the devotion of the people will not be at all affected or influenc'd by it , for whatsoever his parts , or present temper be , they will be sure to find an orderly and methodical prayer to joyn with ; a prayer that is comprehensive of all their common cases and necessities ; that is sober and good , mature and well advised as to the matter ; that is full and plain and decent as to the phrase and expression of it ; and in a word , that is every way suted to all the parts and ends and offices of publick devotion ; and if they please , they may satisfie themselves before-hand , that there is nothing in the prayer they are to joyn with , but what becomes publick worship , which is the most serious and solemn thing in the world. . another peculiar advantage of publick forms , is , that in joyning with them the people may be better secur'd of the reality and sincerity of their own devotion . for in joyning with extempore prayers , there is no doubt but they may , and many times do mistake the tickling of their fancics , for true and sincere devotion ; for their fancies being surpriz'd , and amused , meerly by the novelty of the expressions , will naturally influence their sensitive passions , and chase them into such warmths as an undiscerning judgment may easily mistake for the holy fervours of devotions ; they find themselves strangely heated in the prayer , and upon that immediately conclude , that they are wonderfully devout , without ever enquiring , whether it be the matter , or the phrase and expression that heats them ; and so from those transports of passion , which are meerly the effects of new and surprising words , striking briskly on their fancies , they many times take occasion to flatter themselves into a great opinion of their piety and godliness , whereas many of these persons are notoriously immoral in their lives , and utterly disaffected to the matter they pray for with so much seeming earnestness and affection ; which is a plain argument , that their affection is not to the matter , but meerly to the words and expressions ; and in all probability the same surprisingness of expression would have as much affected them at a play , as it doth at a prayer : thus for instance , when they hear god or christ spoken of , and their goodness and perfections represented in a new and surprising strain of expressions , their fancy many times is strangely smitten with it , and this makes their spirits flow in a sweet and placid torrent to their heart ; and by their frisking about it , to sooth and tickle it into great complacency and pleasure , till at last it opens and dilates it orifices , and the grateful flood breaks in , and drowns it in delight and ravishment ; and yet all this many times , instead of being a real complacency of their souls in god , is only a complacency of their fancies in the phrase by which he is described and represented , and had they heard the hero of play describ'd in the same phrase , they might probably have been moved to the same affection to him , as they are now to god and their saviour ; for the same kind of influence that new and surprising expressions have upon mens fancies in prayer , they will have when applied to other matters ; and if we will believe plutarch , it was an ordinary thing with the greek sophists , by their honied words , surprising phrases , singing tones , and effeminate accents , to excite their auditors into a kind of bacchical enthusiasm ; and no doubt but those hearers , of whom he there speaks , who were wont to applaud their orators at the end of their declamations with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely , heavenly , unimitably spoken ; found themselves as much moved , as many a man doth at an extempore prayer , who yet verily believes , that it is not meerly a movement of his fancy , but of his sincere and true devotion . this therefore is a great disadvantage of extempore prayer in publick , that meerly by amusing the fancies of the people with the surprising novelty of its expressions , it puts them into fits of counterfeit devotion , and makes them many times imagin that they are heartily affected with the matter of the prayers , when 't is meerly the phrase of it that by striking on their fancies , moves their sensitive affection . but whether this movement of affection be fancy , or devotion , a man may much more easily distinguish when he joyns with a form , than when he joyns with an extempore prayer ; for he being acquainted aforehand with the phrases and expressions of the form , it is not to be supposed , that they should much surprise and amuse his fancy , and therefore if notwithstanding that , he finds himself heartily affected in the prayer , he may much more securely conclude , that it is the matter , and not meerly the words that moves and affects him . and thus , with all plainness and sincerity , i have indeavoured to represent those peculiar advantages which forms of prayer have above extempore ones , as to the quickening and improving the devotions of the people : i might have given other instances of it , but these i think are sufficient to determin the case in debate , and to convince any unprejudic'd man , that pious and well composed forms , are so far from deadening the publick devotions , that they contribute sundry great advantages to it . and indeed if publick forms do deaden the peoples devotion , it must be either as they always confine the devotions of the people to the same set of words , which , as i have proved at large , is a great advantage to their devotion ; or as they do pro tempore confine them to a certain set of words ; in which sense the ministers extempore prayer is a form to the people , and doth as much confine their devotions to a certain set of words , pro tempore , as any stated form whatsoever . and now , if after all this , it be objected by our brethren , that they find by experience , which is the best argument , that forms do actually deaden their devotion , i would beseech them seriously to consider , whether this experience of theirs be not founded in an unreasonable prejudice ; and if it be , whether it 's fit that their unreasonable prejudice should prescribe to the whole church ? it's certain , that there are other men as truly pious and devout as they , who find by experience , that joyning with the publick forms is a great advantage to their devotion ; so that here is experience against experience ; and certainly where there are two contrary experiences of the same thing , they cannot both proceed from the nature of the thing ; but one , or t'other must necessarily arise from the disposition and temper of those who are conversant about it : now i have shew'd that forms of prayer are in themselves real advantages to publick devotion , and that they are so , there are many thousands of good christians can attest by their own experience ; and therefore if our brethren do not experience the same , the fault must lie in their own prejudice , or temper , and there is no doubt to be made , but would they heartily indeavour to cure their own prejudice , and to dispossess their minds of those groundless piques they have entertain'd against our liturgy ; would they but peruse it with impartial eyes ; consider the contents , and labour to affect their minds with the sense and matter of it ; they would quickly find the same experience of its advantageousness to publick devotion , as those blessed martyrs did who compos'd it , us'd , and at last died for it , and valued every leaf of it as an inestimable treasure ; and as we should consent in our experience , so we should also in our communion , and with one heart and one mouth glorifie our father together . finis . eight cases of conscience occasionally determined by the late reverend father in god, robert sanderson, lord bishop of lincoln. sanderson, robert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) eight cases of conscience occasionally determined by the late reverend father in god, robert sanderson, lord bishop of lincoln. sanderson, robert, - . [ ], p., [ ] leaf of plates : ill. printed for henry brome, james collins, and christopher wilkinson ..., london : . contains added engraved t.p., with imprint date . errata: preliminary p. 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't is true , their first commission was but short , and long since expired , they being designed only to visit and respectively satisfie some private friends ; yet i cannot see what injury you will offer to his sacred ashes , if , by renewing that , you send them on a little farther embassie for the common good . indeed the least remains of so matchless a champion , so invincible an advocate in foro theologico , like the filings and fragments of gold , ought not to be lost ; and pity the world was not worthy many more of his learned labours . but — praestat de carthagine tacere quàm pauca dicere , far be it from me to ●pinion the wings of his fame , with any rude letters of commendation ; or , by way of precarious pedantry , to court any man into a belief of his worth , since that were to attempt iliads after homer , and spoil a piece done already to the life by his own pencil , the works whereof do sufficiently praise him in the gates all i aim at is , to commend and promote your pious intention , to give the world security , by making these papers publick , that they shall never hereafter stand in need of any other hand to snatch them out of the fire , a doom ( you say ) once written upon them . i have no farther trouble to give you , but to thank you for those excellent pieces of the same hand and stamp ( as every intelligent reader will easily discern ) with which as an accession to this edition , your care and piety hath obliged the publick : only again let me bespeak your vigilance over the press , which by her daily teeming and expertness , or ( at least ) negligence of the midwife , is wont of late to spoil good births with monstrous deformities , and unpardonable errata ; so you will avoid a double guilt contracted by some without fear or wit , of abusing your critical reader on the one hand , and your most judiciously exact writer on the other ; and ( if that may contribute any thing more ) very much gratifie the most unworthy of his admirers . the eight cases determined . i. of the sabbath ii. of marrying with a recusant iii. of unlawful love iv. of a military life v. of scandal vi. of a bond taken in the king's name vii . of the engagement viii . of a rash vow imprimatur , iohn hall , r.p.d. episc. lond. à sac. domestic . may . . errata . page . line . read not at all , p. . l. penult . dele so long as , p. . l. . r. change , p. . l. ult . r. with , p. . l. . r. she , ibid. l. . r. it is , p. , l. . r. unto , p. . l. . dele of , p. . l. . r. married , p. . l. . r. sayings , ibid. l. . r. muta , p. . l. . r. premisses . p. . l. . r. to whom , ibid. l. . r. should , p. . l. . r. with all , p. . l. . r. haply , p. . l. . r. herself . ibid. l. ult . r. he , p. . l. . r. doth but , p. . l. . r. artis , ibid. l. . r. nearer , p. . l. . r. mediations , p. . l. . r. a prince , ibid. l. . after right ; add belongeth to him ; and another to assume a power that of right , p. . l. . r. or what means , p. . l. . for to r. do , p. . l. . r. whereunto , p. . l. ult . dele in , p. . l. . dele to , p. . l. . dele the , p. . l. . r. maketh , p. . l. . r. parts , p. . l. . r. voideth , p. . l. . r. place . the case of the sabbath . to my very loving friend mr. tho. sa. at s. b. nottingh . march . . sir , when by your former letter , you desired my present resolution in two questions therein proposed concerning the sabbath : although i might not then satisfie your whole desire ( being loath to give in my opinion before i had well weighed it ) yet that i might not seem altogether to decline the task imposed on me by you , i engaged my self by promise , within short time , to send you what upon further consideration i should conceive thereof . which promise , so far as my many distractions and occasions would permit , i endeavoured to perform by perusing the books you sent me , ( in the one whereof , i found written on the spare paper with your hand , a note moving a third question , about the name of the sabbath also ; ) and by looking up , and reviewing such scattered notes as i had touching that subject . but then i met with difficulties so many and great ( whereof the more i considered , the more still i found them to encrease ) that i saw it would be a long work , and take up far more time then i could spare , to digest and enlarge what seemed needful to be said in the three questions in such sort as was requisite , to give any tollerable satisfaction either to my self or others . wherefore i was eftsoons minded to have excused my self by letter to you , from farther medling with these questions , and to have remitted you over for better satisfaction to those men , that have both better leisure to go about such a business , and better abilities to go through with it than i have ; for to questions of importance , better nothing be said , than not enough : and the rather was i minded so to do , when i perceived there were rumors spread in these parts , ( occasioned , as i verily suppose , by some speeches of your good friend mr. tho. a. ) as if i were writing a treatise of the morality of the sabbath . which besides that , it might raise an expectation of some great matters which i could in no wise answer ; it might also expose that little i should have done to the mis-censures of men wedded to their own opinions , if after i had laid mine open , it should have happened in any thing ( as in some things like enough it would ) to have disagreed from theirs . yet , because by your late kind letter , ( wherein , whilst i was slack in making it , you have prevented mine excuse , ) i perceive the continuance of your former desire ; i have therefore since resolved to do somewhat , though not so much as i first intended , hoping that you will in friendly manner interpret my purpose therein . i have therefore now sent you but a naked summary of my thoughts concerning the three questions , abstracted from all those explanations , reasons , testimonies of authors , removals of objections , and other such enlargements as might have given further both lustre and strength thereunto . howsoever , by what i presently send , you may sufficiently see what my opinion is ; which i shall be ready to clear , so far as my understanding will serve , in any particular wherein you shall remain doubtful ; and as ready to alter when any man shall instruct me better , if he bring good evidence either of reason , or of scripture-text for what he affirmeth : the questions are , . which is the fittest name whereby to call the day of our christian weekly-rest ? whether the sabbath , the lord's-day , or sunday ? . what is the meaning of that prayer appointed to be used in our church ; [ lord have mercy upon us , and encline , &c. ] as it is repeated after , and applied to the words of the fourth commandment ? . whether it be lawful to use any bodily recreation upon the lord's-day ? and if so , then what kind of recreations may be used ? i. concerning the name sabbatum , or sabbath , i thus conceive ; . that in scripture , antiquity , and all ecclesiastical writers , it is constantly appropriated to the day of the jews sabbath , or saturday ; and not at all ( till of late years ) used to signifie our lord's-day , or sunday . . that to call sunday , by the name of the sabbath-day , ( rebus sic stantibus ) may for sundry respects be allowed in the christian church without any great inconveniency : and that therefore men ( otherwise sober and moderate ) ought not to be censured with too much severity , neither charged with judaism , if sometimes they so speak . . that yet for sundry other respects it were perhaps much more expedient , if the word sabbath ( in that notion ) were either not all , or else more sparingly used . ii. concerning the name dominica , or the lord's-day : . that it was taken up in memory of our lord christ's resurrection , and the great work of our redemption accomplished therein . . that it hath warrant from the scripture , ( apoc. . . ) and hath been of long continued use in the christian church , to signifie the first day of the week , or sunday . iii. concerning the name dies solis , or sunday . . that it is taken from the courses of the planets , as the names of the other daies are : the reason whereof is to be learned from astronomers . . that it hath been used generally , and of long time , in most parts of the world. . that it is not justly chargeable with heathenism ; and that it proceedeth from much weakness at the least , ( if not rather superstition ) that some men condemn the use of it , as prophane , heathenish , or unlawful . iv. of the fitness of the aforesaid three names compared one with another . . that according to the several matter or occasions of speech , each of the three may be fitter in some respect , and more proper to be used than either of the other two ; as , viz. . the name sabbath : when we speak of a time of rest indeterminatè , and in general , without reference to any particular day : and the other two , when we speak determinately of that day which is observed in the christian church . of which two again . . that of the lord's-day is fitter , in the theological and ecclesiastical ; and , . that of sunday , in the civil , popular , and common use . . yet so as that none of the three be condemned as utterly unlawful , whatsoever the matter or occasion be , but that every man be left to his christian liberty herein , so long as so long as superior authority doth not restrain it . provided ever , that what he doth herein , he do it without vanity or affectation in himself , or without uncharitably judging or despising his brother that doth otherwise than himself doth . to the second question . v. the words of that prayer , [ lord have mercy , &c. ] repeated after the fourth commandment , do evidently import , as they do in each of the other ten . . an acknowledgment of three things , viz. . that the words of that particular commandment contain in them a law , whereunto we are subject . . that it is our bounden duty to endeavour with our uttermost power to keep the said law. . that our naughty hearts have ( of themselves ) no inclination to keep it , until god , by the work of his grace , shall encline them thereunto . . a double supplication , viz. . for mercy , in respect of the time past , because we have failed of our bounden duty heretofore . . for grace , in respect of the time to come , that we may perform our duties better hereafter . vi. but how far forth the words of the fourth commandment are to be taken as a law binding christians , and by what authority they have that binding power , is the main difficulty . for the resolution whereof , it may suffice every sober minded christian , to understand the prayer appointed by the church , in that meaning which the words do immediately import , and without over-curious inquiry into those things that are more disputable , to believe these few points following , which ought to be taken as certain and granted amongst christians ; viz. . that no part of the law delivered by moses to the jews , doth bind christians under the gospel , as by vertue of that delivery ; no , not the ten commandments thems●lves , but least of all the fourth , which all confess to be ( at least ) in some part ceremonial . . that the particular determination of the time to the seventh day of the week , was ceremonial . and so the obligation of the fourth commandment in that respect , ( although it were iuris divini positivi to the jew , yet ) is ceased together with other legal ceremonies since the publishing of the gospel , and bindeth not christian consciences . . that the substance of the fourth commandment in the general , ( viz. that some certain time should be set apart from secular imployments , to be sanctified to an holy rest , for the better attending upon god's publick and solemn worship ) is moral and perpetual , and of divine right , as a branch of the law of nature , whereunto christians under the gospel are still bound . . that de facto , the lord's-day , or sunday , is the time appointed to us for that purpose by such sufficient authority , as we stand bound in conscience to obey : absque hoc , whether that authority be immediately divine , or but mediately through the power of the church . this is sufficient to regulate the judgment and conscience of every ordinary christian ; yet is it not unlawful for scholars ( soberly and fairly ) to argue and debate a little farther matte●s which are questionable , for the better finding out of the truth . and the points in this argument that are most in controversy , are these two , viz. . concerning the observation of a weekly sabbath ; whether it be of necessity to keep one day of every seven ? and by what right we are tied so to do ? . concerning the change of the jewish sabbath into the lord's-day ; and by what authority it was done . vii . as touching the observation of a weekly sabbath ; there are these three different opinions , viz. . that it is de jure naturali , as a branch properly of the law of nature . . that it is properly and directly de jure divino positivo ; established by god's express positive ordinance in his word . . that it is meerly de jure humano & ecclesiastico ; introduced by authority , and established by the custom and consent of the catholick church . touching which three opinions , i leave it to the judicious to consider . . whether the last of them might not hap to be of evil consequence , by leaving i● in the power of the church , at her pleasure to change the old proportion of one in seven , ( which hath continued ever since the daies of moses ) into any other greater o● lesser proportion of time ? . whether the two former opinions ( though they do indeed avoid that inconvenience ) do not yet stand upon such weak grounds otherwise , that they are by many degrees more improbable than the third ? . whether a fourth opinion going in a middle way , might not be proposed with greater probability , and entertained with better safety than any of the former three ? viz. that the keeping holy of one day in seven , is of divine positive right , taking jus divinum in a large signification : not for that only which is primarily , properly , and directly such , according to the tenor of the second opinion ; but including withal that which is secondarily , consequently , and analogically such . viii . for the better understanding whereof , we are to consider ; . that those things are de jure divino in the first and strict sense : which either , . are enjoyned by the express ordinance and commandment of god in his holy word ; or else , . may be deduced there-from by necessary , evident , and demonstrative illation . in which sense , there are not many things de jure divino under the new testament . . that for a thing to be de jure divino in the latter and larger sense , it sufficeth that it may be by humane discourse upon reasons of congruity probably deduced from the word of god , as a thing most convenient to be observed by all such as desire unfeignedly to order their waies according to god's holy will. . that this kind of ius divinum may be reasonably discerned by the concurrence of all , or the chiefest of these four things following , viz. . a foundation of equity for the thing in general , either in the law of nature , or by vertue of divine institution . . an analogie held for the particular determination , with such laws and directions as were given to the jewish people in the old testament , so far as the reason of equity holdeth alike . . some probable insinuations thereof in the scriptures of the new testament . . the continued practise of the christian church , so far as the condition of the times in the several ages thereof would permit . for , lex currit cum praxi . . that all these do in some measure concur for the observation of a weekly sabbath ; as upon the examination of the several particulars will easily appear . ix . this distinction of ius divinum is to be observed the rather , because it may be of very good use , ( if rightly understood and applied . ) . for cutting off the most material instances , which are usually brought by the romish party for the maintenance of their unwritten traditions . . for the clearing of some , and the silencing of other some controversies in the church , which are disputed pro and con with much heat ; as , viz. concerning , . the government of the church by bishops . . the distinction of bishops , priests and deacons . . the exercise of ecclesiastical censures , as suspension , excommunication , &c. . the building and consecrating of churches for the service of god. . the assembling of synods upon needful occasions , for the maintenance of the truth , and for the setling of church affairs . . the forbidding of marriages to be made within certain degrees of consanguinity and a●finity . . the baptizing of infants born of christian parents . . the maintenance of the clergy by the tithes of the people , and sundry other things : none of all which ( to my understanding ) seem to be de jure divino in that first and proper sense ; but yet all ( or most ) of them to be de jure divino in this latter and larger signification . . for the right bounding of the churches power , that she be neither denied her lawful liberty in some things , nor yet assume to her self a greater power than of right belongeth unto her in other some . for , . in things that are meerly de jure humano ; every particular church hath power in her self from time to time , to order , and alter them at her pleasure , and may exercise that power when she thinketh fit . . things that are de jure divino in that first sense , the universal church may not ( and much less then may any particular ) at all take upon her to alter , but must observe them inviolably , whatsoever necessities or distresses she be put unto . . things that are de jure divino in this latter sense ; every particular church ( but much more the universal ) hath a power to alter in a case of necessity : but the exercise of that power is so limited to extraordinary cases , that it may not be safe for her at all to exercise it ; unless it be for the avoiding of mighty inconveniences , not otherwise to be avoided . x. as for the other controversed point , touching the change of the day , from the last day of the week , or saturday , ( which was the jews sabbath ) to the first day of the week , or sunday , which is our lord's-day : my opinion is , that the observation of the lord's-day among christians instead of the jewish sabbath , . is not grounded upon any commandment given by christ to his apostles . . nor yet upon any apostolical constitution given by the apostles unto the churches in that behalf . but , . that it was taken up by the succeeding church ; partly in imitation of some of the apostles , who used ( especially in the churches of the gentiles ; for in the churches of iudea the old sabbath was still observed ) to celebrate their holy assemblies upon the first day of the week , in the honour of christ and his resurrection ; and partly for the avoiding of judaism , wherewith false teachers in those first times were ever and anon attempting to enthral the christian church . . that the observation of the lord's-day , having been confirmed by so many constitutions both ecclesiastical and imperial , and having withal continued with such uniform consent throughout the whole christian world , for so many ages ever since the apostles times ; the church ( not to dispute what she may or may not do in plenitudine potestatis , yet ) ought not to attempt the altering of it to any other day of the week . to the third question . xi . in this matter touching recreations to be used on the lords-day , much need not be said , there being little difficulty in it , and his majesties last declaration in that behalf having put it past disputation . i say then , . for the thing . that no man can reasonably condemn the moderate use of lawful recreations upon the lord's-day , as simply , and de toto genere unlawful . . for the kind . albeit there can be no certain rules given herein , ( as in most indifferent things it cometh to pass ) by reason of the infinite variety of ●●rcumstances , to fit with all particular cases , but that still much must be left to private discretion : yet for some directions in this matter , respect would be had in the choice of our recreations . . to the publick laws of the state. such games or sports as are by law prohibited , ( though in themselves otherwise lawful ) being unlawful to them that are under the obedience of the law. . to the condition of the person . vvalking and discoursing with men of liberal education , is a pleasant recreation ; it is no way delightsom to the ruder sort of people , who scarce account any thing a sport which is not loud and boysterous . . to the effects of the recreations themselves . those being the me●test to be used , which give the best refreshing to the body , and leave the least impression in the mind . in which respect , shooting , leaping , pitching the bar , stool-ball , &c. are rather to be chosen than dicing , carding , &c. . for the vse . that men would be exhorted to use their recreations and pastimes upon the lord's-day in godly and commendable sort . for which purpose , amongst others , these cautions following would be remembred . . that they be used with great moderation ( as at all other times , so especially , and much more ) upon the lord's-day . . that they be used at seasonable times , not in time of divine service , nor at such hours as are appointed by the master of the house whereunto they belong , for private devotions within his own house . his majesties declaration limiteth mens liberty this way , till after even-song be ended . . that they be so used , as that they may rather make men the fitter for god's service the rest of the day , and for the works of their vocations the rest of the week , than any way hinder or disable them thereunto , by over-wearying the body , or immoderately affecting the mind . . that they use them not doubtingly , for whatsoever is not of faith , is sin . he therefore that is not satisfied in his own judgment , that he may lawfully , and without sin , use bodily recreations on the lord's-day , ought by all means to forbear the use thereof , lest he should sin against his own conscience . . that they be severer towards themselves than towards other men in the use of their christian liberty herein , not making their own opinion or practise a rule to their brethren . in this , as in all indifferent things , a wise and charitable man will in godly wisdom deny himself many times the use of that liberty , which in godly charity he dare not deny to his brother . the case of marrying with a recusant . sir , yours of iuly the d . i yesterday iuly the th . received . in answer to the contents whereof ( desi●ing that my services may withal be most humbly presented to my very much honoured lord ) i return you what my pr●sent thoughts are concerning the particulars therein proposed . first , for marrying a daughter to a professed papist ( considered in thesi , and as to the point of lawfulness only ) i am so far from thinking the thing in it self to be simply , and tot● genere , unlawful ; that i dare not condemn the marriage of a christian with a pagan ( much less with any other christian , of how different perswasion soever ) as simply evil and unlawful , inasmuch as there be causes imaginable , wherein it may seem not only lawful , but expedient also , and ( as the exigence of circumstances may be supposed ) little less than necessary so to inter-marry but since things lawful in the general , and in thesi , may become ( by reason of their inexpediency ) unl●wful pro hic & nu●c , and in hypothe●i to particular persons ; and that the expediency or inexpediency of any action to be done , is to be measured by the worthiness of the end , the conjuncture of present circumstances , and the probability of good or evil consequents and effects , prudentially laid together , and weighed one against another ; i conceive it altogether unsafe for a conscienc●ous person ( especially in a business of so great concernment , as the marrying of a child ) to proceed upon the general lawfulness of the thing , without due consideration of circumstances , and other requisites for the warranting of particular actions . now , as for the marriage of a daughter with one of so different perswasion ( in point of religion ) as , that they cannot joyn together in the same way of god's worship , which is the case of a protestant and a papist , it is very rare to find such a concurrence of circumstances , as that a man can thence be clearly satisfied in his judgment ( without just cause of doubting the contrary ) that it can be expedient to conclude upon such a marriage ; and how dangerous a thing it is to do any thing without a doubting conscience , we may learn from rom. . .. for the evil consequents probably to ensue upon such marriages , are so many and great , that the conveniences which men may promise to themselves from the same ( if they should answer expectation , as seldom they do to the full ) laid in an equal ballance there-against , would not turn the scale ; and in one respect the danger is greater to marry with a papist , than with one of a worse religion ; for that the main principle of his religion , ( as a papist ) is more destructive of the comfort of a conjugal society , than are the principles of most hereticks ; yea , than those of pagans , or atheists ; for holding that there is no salvability but in the church ; and that none is in the church , but such as acknowledg subjection to the see of rome ; it is not possible , but that the husband must needs conclude his wife to be in the state of damnation , so long as she continueth protestant : whence one of these two great inconveniences will unavoidably follow ; that either he will use all endeavors , engins , and artifices , to draw her to the church of rome , ( as indeed who can blame him to bring his wife into a capacity of everlasting salvation ? ) the restless importunity whereof ( together with the ill advantages they of that party can make from the sad confusions that are amongst us in these times ) it will be very hard for one of the weaker ●ex perpetually to resist ; or else in case she stand firm in her religion against all assaults and attempts to the contrary , whatsoever he may be towards her in outward carriage , he cannot but in his inmost thoughts , pass judgment upon her , as an obstinate and desperate heretick , and ( so living and dying ) an accursed and damned creature . these are sad things both ; and it is not conceivable how a woman so matched should live with any comfort , or ever hope to see a good day , wherein ●he shall not either be tempted from her religion , or censured for it ; what assurance can she have of his good affections towards her , who is bound not to permit any better opinion of her , than of a reprobate and cast-a-way ? is it possible there may be so much good nature in the husband , as to take off somewhat from that rigidness , which otherwise the principles of his religion would bind him to , or so much discretion , sweetness , and obligingness in the wives demeanor towards him , as to preserve a good measure of conjugal affection between them , notwithstanding their different perswasions : this i say , is possible ; and where it happeneth so to be , it rendereth the condition of the parties so much the less uncomfortable ; and that is the utmost of the happiness that is to be hoped for from such marriages : and i think there cannot be produced ma●y examples thereof ; yet even there , there cannot be that cordial affection , and fulness of complacency ( wherein yet the chiefest happiness of conjugal society consisteth ) that would be , if the same parties ( supposed to be of the same qualifications otherwise ) were also of the same religion . i omit other oeconomical differences , that may , and very frequently do ( occasionally ) arise , betwixt husband and wife from this difference in religion , as concerning the entertainment of friends , the choice of servants the education of children ( very considerable things all ) besides sundry others perhaps of less moment ; yet such as are apt to breed discontents and jealousies , and sometimes break out into great distempers in the family : such marriages therefore i should utterly disswade ; especially in the nobility , gentry , and commonalty , where there is choise enough otherwise to be had of persons of equal degree , estate , and education of the same religion to match withal : kings and princes for reasons of state , and because there is little choice of persons of equal dignity with themselves , are therefore ofte●times by a kind of necessity , put upon such marriages ; yet even there , where they are certainly the most excusable , it hath been observed , that such marriages have proved for the most part unfortunate . the other particular proposed in your letter , is concerning the mariage of a daughter to one that profe●●eth the protestant religion , but having had popish parents , may be suspected ( though he deny it ) to be that way inclined . the resolution whereof ( as of most other cases , and practical questions ) will depend very much upon the consideration of circumstances , whereunto being altogether a stranger , i am less able to give judgment in the case with any certainty ; only in order to the resolution of the question , these ( to my understanding ) seem to be the most proper and important enquiries . first , whether the parents of the young person be living or no , one or both ? if both be dead , the temptations from them ( which in such cases are wont to prevail very much ) are by their death clearly superseded ; and then the danger is by so much less : but if either be living , there can be little security of the sons continuance in the protestants belief , ( notwithstanding his present profession thereof ) when he shall be assaulted with the whole authority of them , to whom he oweth reverence . secondly , with what degree of confidence , and with what kind of asseverations he professeth the one , and denieth the other religion ; for although they out of design put on a counterfeit vizor , use all the art they can to dissemble it ; yet very seldom can it be done so cunningly , warily , and constantly , but that at some time or other , the dissimulation will unawares bewray it self to the eye of a curious observer . thirdly , what measure of understanding the young person ( who is , you say , of great abilities for his age ) hath in the fundamental articles of the christian religion ; those i mean , wherein the english and romish churches are at agreement , for in those the substance of christianity consisteth ; he that rightly understands those catholick truths taught in the catechisms of both churches , and concerning which all christendom ( in a manner ) are at a perfect accord ; and then will but suffer himself to consider , that the church of england doth not impose upon the judgments and consciences of her members , any thing to be believed , or received , as of necessity to salvation , than what is truly catholick , and by her adversaries confessed so to be ; and consequently , that the difference betwixt her and the romish party , is wholly about those additionals or superstructures , which they of the roman faith require to be believed , and received with like necessity as the former ; but appear to us of this church respectively , either evidently false , or of doubtful truth , or not of absolute necessity to be believed : i say , whosoever well considereth this , may rest satisfied in his judgment and conscience , that the faith taught and professed in the church of england , is a plain and safe way to lead a christian believer to eternal salvation , if he withal lead his life and conversation answerable thereunto . to the last particular in your letter , all the return i have to make , is no more but an humble acknowledgment and sense of his lordships noble favors towards me , in entertaining an opinion of me more suitable to his own goodness and ingenuity , than to my merit : i know not , nor desire to know of any occasions likely to draw me into those parts so distant from me ( being grown into years , and infirmities , that render me very unfit for long journeys ) unless the business of my sons marriage , which occasion'd my late journey to london , require a second thither in michaelmas term. but i am so sensible both of the trouble and charge of such journeys ( besides some inconveniences to my affairs at home , whilst i am long absent ) that i will avoid it , unless there be no other remedy : i shall not willingly decline any employment ( within my low and narrow sphere , both of outward condition and parts ) wherein my service may be any waies useful , or but acceptable , to that noble and excellent person : but truly sir , i conceive there will be little need of my further endeavors , as to that particular expressed in yours , whether what i have written now , give satisfaction , or not ; there are persons nearer hand , whom i know to be much fitter for an employment of that nature , than my self , who have ever studied peace more than controversies ; and namely , one at the next door to hatton-house , whose sufficiency and readiness in that kind is well known to mr. geoffery palmer . sir , i wish you happiness , desire your prayers , and rest , your faithful and humble servant , iuly , . . the case of unlawful love . two gentlemen who were very good friends , and both of them married , used to converse together familiarly ; one of these took a special liking in the company and conversation of the others wife , and she answerably in his ; which afterwards proceeded to some degree of love ; which , though ever restrained , and preserved without any violation of chastity , grew yet in the end to this issue , that they mutually vowed either to other ; that if happily either of them should at any time be freed from the bond of matrimony ( either he by the death of his wife , or she by the death of her husband ) that party so freed should continue afterwards unmarried , and stay for the other , till the other should be freed also , though it were during life : now so it is , that this gentlewomans husband died , and her affections and resolution so altered , that gladly she would marry , if she might be released of the engagement of that vow ; or perswaded of the unlawfulness or nullity thereof . concerning the present case , as it is propounded , sundry points are needful to be resolved , that so we give a right judgment de praeterito , of what is already done for the time past , in respect of the gentlewomans former promise , and found direction also de futuro , which is further to be done for the time to come , in respect of her present distresses . point i. sect. . first of all , it is considerable , whether the promise made by the gentlewoman and her friend , were properly a vow or no ? so it is called in the proposal of the present case , and that agreeable to the common use of speech with us here in england , who extend the word [ vow ] very far ; neither shall i make scruple in the ensuing discourse , sometimes to call it so ; for loquendum ut vulgus . but to speak properly , a vow is a word of a narrower extent than a promise , every vow being indeed a promise , but not every promise necessarily a vow ; (a) promises may be made indifferently , either to god , or men ; but promises made to men are no vows : wherefore it is usually inserted into the definition of a vow , as a condition (b) essentially requisite thereunto , that it be made un●o god alone , insomuch as to make a vow to any creature , is interpretative to exalt the creature into the place of god , and so to make it an idol , which is clear , not only from the (c) express precept of god , and the constant (d) examples of godly men , and the usual (e) phrases of the holy ghost in the scriptures ; but also from the universal consent of all learned men , both divines and others , and even of (f) heathens also : this gentlewomans promise then being made to the gentleman her friend alone , as was his also to her , and neither of both to god , is therefore to be taken for a meer promise , but no vow . sect. . if for more confirmation thereof , she bound her self also by oath , as it is not unlike , yet it is no more for all that but a meer promise still , and not a vow ; for albeit the very using of an oath be a calling in of god into a business , and the person that taketh an oath doth thereby set himself in the presence of god ; yet an oath calleth him in only to be (a) a witness , without any intent to make him a party to the business , whereas in a vow he is made a party , and not only a witness ; whereunto agree those forms so frequent in holy scripture , in oaths both assertory , and stipulatory ; (b) the lord be witness between us : (c) god is my witness : (d) i take god to record , and the like : for even as when a promise is made unto god , whereunto for the more solemnity , the presence of some men is required as witnesses , such a promise is to be held for a vow , because it is made to god alone , although in the presence of men : so on the other side , when a promise is made unto some man , whereunto for the more assurance , the presence of god is required as a witness , such a promise is not to be held for a vow , because it is made unto man alone , although in the presence of god. sect. . nay further , if the gentlewoman when she thus engaged her self , did use these very words [ i vow to god ] or words to that effect , as we know is often done in solemn promises between man and man ; yet neither is that sufficient to make it properly a vow ; for to judg rightly when question is made concerning any particular promise , whether it be a vow yea or no ; we are not to be guided so much by the forms of speech , ( which are subject to change , impropriety , and many defects ) as by the true intention and purpose of the parties , especially the promiser . now , what was the whole intent and purpose of these parties , when they mutually bound themselves in such sort , as in the case propounded is laid down , no rea●onable man can be ignorant ; even this and no other , to give as good assurance as they could devise , either to other , and to receive the like assurance again , that the thing by them agreed on , and promised , should be faithfully performed ; and if either oaths or protestations were also used by way of confirmation , they are all in common intendment to be taken as tending to the self-same purpose , without looking at any further thing ; & clearly where the promiser hath no intention to bind himself to god , but to man only , the promise so made is no vow , whatsoever formality of words may be used in the making of it . sect. . neither is the examination of this point a curiosity either in it self fruitless , or impertinent to the case in hand ; for albeit , in that which seemeth to be the very main point of all , viz. the power of binding the conscience , there be no material difference between a vow , and an ordinary promise ; a lawful promise no less binding unto performance , than a lawful vow ; and an unlawful vow no more binding than an unlawful promise : yet there is some difference between them , and that of some importance too , in respect of the relaxation of that bond ; for since it belongeth to him to whom a bond is made , to grant a release thereof : it belongeth therefore to god alone to release the obligation of a vow ; and no man hath power so to do , because the vower by his vow , bindeth himself to god , not to man ; whereas the obligation of a meer promise , wherein the promiser bindeth himself but to some man , may be released by that man ; and a release from him is to the conscience of the promiser a sufficient discharge from the said obligation : which consideration of what use it will be in the present case , will in the due place further appear . in the mean time we have evidentl● proved , that this gentlewoman bound he● self by promise only , and not by vow . point ii. sect. . we are next to enquire concerning the validity thereof whether or no the gentlewoman (a) having an husband at that time , were so disabled in that respect from making such a promise , that the promise then made by her , without the husbands consent , was utterly void from the very beginning : for the wife is under (b) the law , and (c) under the power of her husband , and so is not sui juris , nor can bind he● self by vow , oath , promise , or otherwise without the privity and consent of her husband ; which consent we may presume this gentlewoman never had , the promise being of that nature , that it had been not only immodesty , but even madness , at all to have sought it . and it is certain● from the (d) law of god , by moses ( to the equity whereof christians are still bound , because it 's founded upon right reason , and the light of nature ) that every vow and promise made by a person that of right hath not power to make it , is de jure nullum , altogether void from the first instant , and bindeth the party no more than if it never had been made . sect. . if any scruple shall arise from this consideration , that albeit the promise made by the wife in her husbands life-time , bind her , not without his consent , so long as he liveth , because she is all that while under his power ; yet after that she is loosed from the law of her husband , by his death , it shall thenceforth bind her , because she then becometh sui juris : i say , this maketh no difference at all in the case ; for this is a general rule , that what (b) act soever had a nullity in it at the first , when it was done , cannot by any succeeding tract of time grow to be of force . as if a young scholar shall be instituted to a benefice , being not of lawful years ; or a young heir make a sale of his lands during minority , the institution and the sale , as they were both void at the beginning , so they shall continue void , as well after the clerk is of lawful years , and the heir at full age , as before ; so that to judg of the validity of any vow , promise , or covenant , respect must be had to (c) that very time wherein it was made , and to the present condition of the person at that time , and not to any time or condition before or after : if then there were indeed a nullity in this gentlewomans vow , at the time when she made it , there is a nullity in it still ; and if it were indeed of no force to bind her then , neither is it of any force to bind her now . sect. . but after due pondering of the matter , i rather think , that there was not a nullity in the promise at the first , neither ( supposing it had been rightly qualified in other , respects ) was it void upon this ground ; because although she were not sui juris absolutè , it is sufficient yet , that she was so quantum ad hoc . for a person that is under the power of another , hath yet power of himself , ( and so is sui juris ) to dispose of all such things , as by the free disposal whereof , the proper right of him , under whose power he is , is no way prejudiced ; but in whatsoever may be prejudicial to the other in any of his rights , he is juris alieni : neither may dispose thereof without the others consent ; and if such a person shall make a vow , or other promise concerning any of those things wherein he is sui juris , such vow or promise shall stand good , and is not void ( though possibly it may be vitious in other respects ) from the inability of the person that maketh it : as for example , if a servant shall promise to his own father , to work with him a day or two in harvest , this promise , unless his master consent thereunto , shall be void , because the master hath a right in the servants wo●k , to which right it would be prejudicial , if the servant should dispose thereof after his own pleasure ; but if such a servant shall promise unto his needy father to relieve him from time to time with a third or fourth part of all such wages as he shall receive for his service , this promise shall be good of it self ; neither shall the masters consent be requisite to make it so , because the master hath no right at all in the servants wages ; wherein to be prejudiced by the servants disposing thereof according to his own mind : now , forasmuch as the husbands right and power over the wife ceaseth together with his life , ( as the apostle (a) expresly teacheth ) and so cannot be prejudiced by any act of the wife done after his decease ; it is manifest that the wife is sui juris to make a vow or promise during her husbands life-time , concerning something to be done after his decease , in case she over-live him , because his right will be expired before the performance of the said vow or promise be due ; as to give instance in a case not much unlike to this in question : a wife estated upon her marriage in a ioynture or annuity for her life of an l. per annum , maketh a promise in her husbands life-time to one of her younger brothers , that hath but short means to allow him thence forward out of the said estate , l. yearly toward his better maintenance ; this promise is void unless the husband consent , because the performance thereof would prejudice him in that right which he hath during his own life in the revenue of all the lands and annuities estated upon the wife in reversion ; but if such a wife shall promise to her said brother to allow him the said yearly sum of l. after the decease of her husband , in case she survive him , this promise is good , though made by the wife in her husbands life-time , and without his consent , because the husbands right , ( being to cease before the promise is to be performed ) cannot be prejudiced by the performance thereof : and this i find agreeable to the best casuists , whose peremptory opinion it is , that (b) husbands and masters cannot disannul such vows as their wives and servants make concerning things to be performed at such times as they shall be from under their power . which position , if it be true ( and i yet see no reason why it should not ) then doubtless this gentlewomans vow made to her friend , though in the life-time , and without the consent of her husband , was not originally void from the inability to make it , upon this respect , that she was not sui juris so to do . point iii. sect. . but though i dare not say , neither do i think that there was a nullity in it , in respect of the person , to make it void that way ; yet it cannot be denied , but there was much obliquity in it , in respect of the matter , to make it otherwise utterly unlawful : in which point much need not be said , because the truth thereof will soon appear ; for there was in it manifestly a threefold obliquity , and thereby also a breach of three several commandments . the first obliquity was in respect of the unlawful affection from which it proceeded ; which being placed upon another than the husband , and that in such an high degree , as to produce a promise of this kind , must needs be vitious , both for the object , and for the measure , and such inordinate affection by the analogy of our saviours (a) expression of the law , is a violation of the chastity of the heart , and so a breach of the seventh commandment . the second obliquity was , the want of that true conjugal love which ought to be between husband and wife , who ought to have a mutual (b) complacency and delight the one in the other , and to be (c) satisfied at all times with the love , . comfort , and society of the one of the other ; which love , if it had been so throughly rooted and seated in the gentlewomans heart , as it ought to have been , would have crushed all motions of unlawful affection towards a stranger in the shell , long before they could grow to such strong resolutions , as by the making of this vow it appeareth they did ; for it is not to be imagined that such a vow as this could be made , and really intended to be performed , but we must needs suppose in the parties so vowing , a kind of weariness at the least , if not rather some inward loathing of the present yoak ; which being contrary to that honour that martyred persons owe to their yoak-fellows , is so a breach of the fifth commandment : a third obliquity there was also as a breach of the tenth commandment , against those express words [ thou shalt not covet thy neighbours wife ] every man and woman being to content themselves with that lot , which , by gods providence hath befallen them , as in all other things , so especially in that which is of the greatest weight , the lot of marriage , without coveting or lusting after that which it hath pleased the wisdom of god already to dispose upon another ; this gentlewomans promise then being such , as ( if it should be brought to an impartial trial before that tribunal which god hath erected in every ones conscience , and according to the tenor of that divine law , whereof no christian should be ignorant ) could not be reasonably acquitted from any one of these sinful obliquities , but not possibly from them all , we may conclude to have been an act utterly unlawful . point iv. sect. . but because a man may contract an obligation by an act not free from obliquit● , as the saying in such cases is , [ fieri non debet , factum valet , ] and we have a ruled case for it in the covenant , which the princes of israel made with the gibeonites , which though (b) sinfully made at the first , was (c) necessarily to be kept afterwards : we are therefore to enquire into a fourth point , whether the gentlewoman having de facto bound her self by such an unlawful promise , be still , by virtue of the said promise , bound in conscience to the performance thereof , or not ? to answer directly to the point , i take it , she is not bound thereunto ; for that saying [ fieri non debet , factum valet ] hath place only there , where the obliquity that maketh the act unlawful , may be severed from the substance of the matter , about which the act is conversant ; as when a man voweth to do something , which is not in it self , and for the substance of the matter simply unlawful to be done ; but yet voweth it , either rashly , and without due advertisement , or for some indirect and unwarrantable end , or upon slight and insufficient inducements , or the like , any of these obliquities are enough to make the vow unlawful , in respect of the act of vowing ; yet because these obliquities do not necessarily pass upon the matter it self , or the thing vowed , but may be severed from it ; therefore , though the act of vowing were sinful , the vow it self for all that may stand good , and bind the party to performance ; but where the sinful obliquity passeth upon the substance of the matter , or adhereth inseparably thereunto ; there not only the act of vowing is sinful , but the performance also becometh unlawful : in which cases those other saying ought rather to have place , iuramentum non debet esse vinculum iniquitatis , in malis promissis rescinde fidem , in turpi voto ma●a decretum , &c. sect. . if it shall be said , that this difference being admitted , will nothing avail the gentlewoman in our present case , to free her from the obligation of her said promise ; because here the matter of promise seemeth not to be in it self unlawful , especially on her part ; for if the gentleman her friend , were presently free from the bond of matrimony by the death of his wife , as the gentlewoman now is by the death of her husband , they might perform what they had promised either to other , by joyning themselves in matrimony , and that without sin , which is an argument that the sinful obliquity was only in the act of promising ; which therefore they ought to repent of : but doth not cleave to the matter of the promise , which therefore they ought not to violate . to this i answer , what in my opinion is true , that if both the parties were now actually free from the marriage bond , they not only lawfully might , but were in conscience bound ( unless some other lawful impediment should hinder ) to joyn themselves together in matrimony , because none of the fore-mentioned obliquities , which made the former act of promising unlawful , would fall upon the after - act of marriage to make it unlawful . but that allegation is not direct to the point in hand , nor to the case as it is propounded ; for it may be observed from the very form of the proposal , that the matter of the promise , wherein the parties interchangeably bound themselves , was not to marry together , when they should be both free ; upon which false ground the objection runneth ; that was indeed the thing they aimed at therein ; but the end is one thing , and the matter another : but the very matter of the promise was , the continuance of their mutual affection either to other , with a resolution to stay the one for the other , when either party should happen to be free from the bond of the present matrimony , till the other should be also free . the continuance of which affection and resolution , will upon examination be found subject to all , or some of the three obliquities aforesaid ; and therefore as such an affection and resolution , could not be entertained at the first without sin ; so neither can they be now continued in without sin ; for so long as they continue , the first of the said obliquities remaineth still , both on his part and hers ; the second indeed by the death of the husband is ceased on her part , but remaineth still on his , and the third contrarily being on his part ceased , remaineth still on hers , as will evidently appear to the understanding of any man that shall take the pains to examine it . sect. . yea , and it is further to be considered , that the continuance of such an affection and resolution may be likely to expose a well the one as the other to the assault ●f more strong and dangerous temptatio●s , now since the husbands death , than bef●re . the danger on the gentlemans pa●● , this , lest by how much he is now by the hu●bands death , put into a nearer possibility of enjoying his unlawful hopes , he should grow into so much the deeper loathing of hi● own bed , and so much the earnester longing that , that which is now the only obstacle to the fruition of his desires were removed ; of which thoughts , who can tell how fearful the issues might be ? the sly enemy being most ready at all times to practise upon the corruption that is in the naughty heart of man ; but especially having a mighty advantage against him , when he hath got his conscience as it were in a snare , by the engagement of some vow , promise , or setled resolution . and then on the gentlewomans part , the danger this , lest having by her own voluntary act debarr'd her self of that which is the only allowed remedy , namely marriage ; she should by the just judgment of god , be left to the rage of the disease of burning lusts : for upon what sound warrant can she be confident , or with what reason expect , that god should either preserve her from , or assist her against temptations in that kind , though she should seek it of him with fasting , and prayers , and tears , so long as she tempteth him by persisting in a wilful obstinacy against that means of remedy which he hath appointed ? indeed , where the hand of god himself hath prevented the use of the remedy , ( as if the husband should be long detained in a forein land , or held in close prison , or taken with a dead palsie , or some other bodily impotence , or the like ) there the wife might comfortably implore god's assistance to preserve her from being overcome by carnal temptations , and assuredly rest upon it by faith , if she be not wanting to her self , in putting to her own utmost endeavors , because she hath a promise to rest upon for that purpose ; and god who is faithful in all his promises , is also faithful in this , of not suffering his servants to be tempted beyond their strength : but for the wife , by some inconsiderate act of her own , wherein she wilfully and obstinately persisteth to refuse the appointed means , and yet to expect god's assistance nevertheless , for which she hath no promise , is a fearful tempting of god ; and it is but a just thing with god , and she suffereth it worthily for her presumption , if she be left to her self , and so wrestle with the temptation by her own strength , and so be overcome thereby : for god , who hath after a sort tied himself by his free and gracious promise , to protect us in via regia , so long as we walk in the ordinary known way that he hath appointed for us , hath no where bound himself to vouchsafe us the like powerful protection ex●ra viam regiam , if we refuse that high-way , to walk in by-paths of our own choosing ; which present dangers on both sides , and the former reasons laid together , do suffici●ntly prove , that the gentlewoman is not at all bound to perform her ●aid unlaw●ul promise . point v. sect. . hitherto we have proceeded in genere judiciali , by considering of the nature and validity , lawfulness and obligation of the p●omise for the time past : now we are to deal in genere deliberativo , and to consider what in christian wisdom is meetest to be farther done , for the better both quieting and regulating of the conscience for the time to come ; wherein , submitting to men of better judgments , and experience , i give my advice as followeth , viz. first , that the gentlewoman out of the serious consideration of the promises , be brought to a through feeling of the grievousness of those sins which she hath committed against god , and wherein she hath so long continued , that so she may not only be humbled in his sight with true contrition of heart , and remorse for the same , proportionably to the greatness thereof ; but also be provoked to a proportionable measure of thankfulness unto him , for his gracious goodness in restraining her unlawful affections from breaking out into actual uncleanness , and preserving her when she had run out so far in an evil way , from rushing into more desperate extremities ; for erranti nullus terminus : as a stone that tumbleth down a steep hill , so mans corruption , when it is once set on going , hath no stay of it self till it come to the bottom of hell , unless the lord lay a stop in the way : and it is to be acknowledged a blessed act of god's merciful providence , when we have let loose the reins to our own lusts in any kind , if they be bridled from running headlong into all excess of wickedness ; great sins require more than ordinary repentance , and great mercies more than ordinary thankfulness . sect. . secondly , that having thus humbled her self before god by inward contrition , she also make an outward free confession of her said sins , to him whom god hath delegated a ministerial power to remit sins , that she may receive comfort and absolution from his mouth ; i mean the priest : and this i think meetest to be done to the bishop of the diocess , with one or more of his presbytery , such as he shall think good to take to him to assist him ; or else to some other by his appointment ; because the bishop is the chief pastor , to whom the care of souls most immediately belongeth , within his own diocess : besides that , both the quality of the person , ( if she be of eminent plac● , and rank ) and the weightiness of the case , make it so much the more proper for his cognisance : but howsoever it would be done to a man of approved wisdom , and such an one as will be both compassionate , and secret , wherein the more freely she shall make confession of her said sins , and the more chearfully she shall subject her self to perform such further acts , whether of humiliation or charity , as the bishop or priest shall advise to be done , in testimony of her unfeigned repentance , the more sound comfort undoubtedly will the sentence of absolution bring unto the soul. sect. . this done , then thirdly , that she endeavor by all fair means , that the gentleman also her friend and partner , in the aforesaid promise , may be brought to the like sight and acknowledgment of the great sins that were enwrapped in that act , and to a true perswasion withal , that so long as he continueth in the former unlawful affection and resolution , he is not only still under the guilt of those sins , but also in near danger ( without god's great mercy preventing it ) of falling into other and greater sins , for which purpose it will be expedient , that he be truly and effectually dealt withal , ( yet with as much lenity as the state of his soul will suffer , and withall possible secresie ) and that by some such person especially as he holdeth a reverend opinion of both for learning and piety ; and to procure that this be done , the gentlewoman ought to take it into her own especial care ; which it will concern her to do , not only in christian charity for the good of his soul , but in christian wisdom also for her own future benefit and security . sect. . for when he shall be once throughly convinced in his judgment and conscience , of the unlawfulness of the promise made between them , and of the sinful inconveniences that attend the continued purpose of fulfilling it , there is a fair way open for that which is next & fourthly to be done , viz. that he be then earnestly moved for his relaxation of the said promise to the gentlewoman , which ( being it was but a meer promise , and no vow , as in the first point hath already been shewed ) he hath in himself a full power to make , and this also to be done in the presence of such persons , as they shall make choice of betwixt themselves to be witnesses of the said release ; for although the promise being utterly unlawful , hath no power to bind , and so there needeth no release , as of absolute necessity , in reward of the thing it self ; yet such release may be very behoveful in regard of the gentlewomans person , and for the quieting of her conscience , in case there should remain any fears or scruples behind , lest perhaps her promise should still bind her ; for as satan laboureth to benum the conscience with security , to make men bold to commit sins without scruple , till he has drawn them into the snare ; so when he seeth them offer to get out of the snare again by repentance , he is very cunning to inject needless scruples and fears , if possibly he can , to hold them in by means thereof ; wherefore i hold it very expedient , that such a release , if it may be obtained , be not neglected ; for thereby the binding power of the promise , though we should suppose it lawful , should be quite taken away , so as there need no scruple to remain : abundans cautela non nocet , is a safe aphorism ; as wary men when they pay moneys , besides seeing the book crost , will crave to have an acquittance : so it may be some satisfaction to the gentlewomans mind , to have a solemn release before witness , which say it should be more than needeth , yet can do no harm howsoever . sect. . fifthly , that the gentlewoman all the while before , and so ever after ( that time only excepted , when the relaxation should be made , for then it is requisite she should be personally present ) carefully avoid the company of that gentleman , and he likewise hers , so far as conveniently may be ; but at leastwise , by no means converse together with any familiarity , especially in private ; lest the former unlawful affection should rekindle in either party , and so the disease after some measure of cure grow to a relaps , which many times proves more dangerous than the first malady ; for commonly when the unclean spirit is ejected by repentance , if once he make himself master of the heart again ( as he will attempt it , and without a good watch happily effect it ) he will be sure at the re-entry , to come with a new strength , and that seven-fold to what he had before , and needs must the end of that man be worse than the beginning : she must therefore resolve to shun all likely occasions of falling again into the same snare , so far as the quality of her person and condition , and the common affairs of life will permit : and she had need also to use her best care and diligence ( praying to god daily for grace to strengthen her thereunto ) to withstand all wicked temptations of the flesh , that she be no more foiled thereby , neither entangled again in such sinful inconveniences , as by god's mercy she shall be now freed from . sect. . if in these directions , i be thought to deal with too much rigour and strictness , it would be considered : first , that it 's much better to put the patient to a little more pain at the first , than by skinning the wound over , to heal it deceitfully ; and to suffer it to rankle inward ; which will breed a great deal more grief at last . secondly , that since all men ( through corrupt self-love , and privy hypocrisie , cleaving to our depraved nature ) are partial towards themselves , and apt to deal more favourably with their own sins than they ought ; it is therefore safest for them ( in their own cases especially ) to encline to severity rather than indulgence . thirdly , that there may be a mitigation used of the present directions , according as the state of the patient ( in the several variations thereof ) shall require ; but that ( for the avoiding of partiality ) not to be permitted to the sole liberty of the party himself , but rather to be done by the advice of a ghostly physitian , who if he be a man of such wisdom and moderation as is meet , will i doubt not allow a greater indulgence in case she see it expedient , than it could be safe for the party her self to take of her own head . fourthly , that in all this discourse , i take not upon me to write edicts , but to give my advice , that is to say , not to prescribe to the judgment of others , if any shall see cause to dissent , but to deliver my own opinion ( being requested thereunto by a reverend friend ) with such a faithfulness and freedom as becometh me to do ; and truly those parties whom it most concerneth , ought not to blame me for it howsoever ; inasmuch as there can be no cause to suspect that i should be carried with any personal respects to be partial either for or against either of them ; so god is my witness , whom i desire to serve , i had not any intimation at all given me , neither yet have so much as the least conjecture in the world , who either of them both might be . the case of a military life . sir , in referring over your friend to me , you have pitched upon one of the unfittest persons in the world , to be consulted in cases of that nature , who am altogether a stranger to the publick affairs of christendom , and understand nothing at all of the mutual interests , relations , or transactions of forein princes or states ; yea , so little curious have i been to inform my self , so much as where the stages lay of the chiefest actions of these latter times abroad , or what persons were engaged therein ; that i have something pleased my self ( perhaps too much ) with my own ignorance in our home affairs , accounting it among the happinesses of my privacy and retiredness , in these unhappy times ; that amidst so much fury and bloodshed on every side , it was never my hap to be within the view of any battle or skirmish ; nor did i ever see so much as a pistol discharged , or a sword drawn against any single person , since the beginning of the war. i could have wished therefore , since my opinion herein is desired , that i had had the opportunity to have advised with some more knowing men , and of greater experience and judgment than my self in these matters ; or at lest , that you had sent me , together with the two enclosed letters , a transcript of your answer ( whose judgment i do with great reason very much value ) unto the former of them ; for there i assure my self , i should have met with such materials as would have served me for a good foundation to work upon ; yet to satisfie your desire , so far as in me lieth , and the rather for the gentlemans sake your friend , ( who though unknown to me by face , or till the receipt of your letter , so much as by name ; yet by his letters appeareth to be a person of piety and ingenuity , and a great master both of reason and language ) i have endeavoured ( with reservation of place for second thoughts , and submission to other judgments ) to declare what my present apprehensions are concerning the whole business ; wherein the resolution of such doubts , as in point of conscience may arise , or of the most and chiefest of them , will ( as i conceive ) very much depend upon the consideration and right application of th●se four things , viz. i. the different sorts of mens imployments in general . ii. the nature of the souldiers imployments in particular . iii. the end that men may prop●se to themselves in following the war ; or what it is that chiefly induceth them thereunto . iv. the condition of the person so imployed , or to be imployed . i. considerations of mens imployments in general . . mens imployments are of two sorts . the one of such as any man may ( without blame from others , or scruple within himself ) follow , meerly upon his own score , if he find himself in some measureable for it , and have a mind thereunto ; he hath a power in himself ( and that jure proprio , by a primitive and original right , without any necessary derivation from others ) to dispose of himself , his time and industry in that way ; for the exercise of which power , there needeth no special or positive warrant from any other person , but it is presumed he is , ( as in relation to others ) sufficiently warranted thereunto in this , in that he is not by any superior authority , divine or humane , forbidden so to do ; and upon this account it is , that men betake themselves , upon their own choice and liking , to husbandry , merchandize , manual occupations , the study of the law , &c. . but another sort of imployments there are , whereunto a man hath not a just right primitively , and of himself , neither may he lawfully exercise the same meerly upon his own choice , but it is necessary , that that power should be derived upon him from some such person or persons , as have sufficient authority to warrant him for so doing : such is the imployment of a iudge , a constable , an a●bitrator , &c. which are therefore said to be juris delegati , because the right that a●y man hath to such imployments , accrueth unto him by virtue of that authority which he receiveth by delegation of deputation from some other that hath a right by command , election , nomination , or otherwise to impower him thereunto , whence are those usual forms , quo jure , quo warranto ? who made thee a iudge ? by what authority dost thou those things ? or , who gave thee this authority ? a man may betake himself to the study , and so to the practice of the laws , of his own accord , but he may not take upon him to be a iudge , without commission from his sovereign ; so he may follow husbandry , and merchandry , upon his own choice , but he may not do the office of a constable , unless he be chosen by the neighbours ; or of an arbitrator , unless chosen by the parties thereunto . . now , although as well the one sort as the other , after a man hath addicted himself to the one , or is deputed to the other , may not unfitly be termed his particular calling , and the latter perhaps with better propriety than the former , ( for the word calling properly importeth the action of some other person ) yet according to the common notion , which by custom of speech among us , we have of these terms [ the general and the particular calling ] the imployments of the former sort , are usually taken to be the particular calling of men , and those of the latter sort , will be found ( if well considered ) to fall rather under the general calling , as branches or parts thereof , inasmuch as the exercise of such imployments , is a part of that moral duty , which all men ( according to their several respective relations ) ought to perform to others , being by them impowred thereunto , upon the tie of obedience , contract , friendship , &c. but for distinction sake , as the latins make a difference between vitae institutum and munus , we may call those of the former sort , mans profession , and those of the latter sort his office ; so a man is by profession a lawyer , by office a iudge ; by profession an husbandman ; by office a constable . . to bring this discourse home to the present business , we are next to enquire , to whether sort of the two , the imployment of a souldier doth more properly appertain ; that is , whether we are to conceive of it as a profession which a man may at his own choice fix upon , as his particular vocation ; or rather as an office of duty and service , which he is to undergo , when by the command of his prince , he shall be thereto appointed , and so to come rather under the notion of a general calling ? to me it seemeth clearly to be of the latter sort . for , ( . ) in the passage of st. paul , tim. . . no man that warreth , entangleth himself in the affairs of this life , that he may please him that hath chosen him to be a souldier ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applied to him that warreth with the note of vniversality ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) annexed , seemeth to imply , as if he supposed that no man might go to war , unless he were chosen for that service by some other person that might command it . nor do i see ( . ) what good construction can be otherwise made of that speech of our saviour , matt. . . all they that take the sword , shall perish with the sword ; or what should be the crime there intended to be signified , by this phrase of taking the sword , if it be not this , for a man to take the sword into his hand by his own authority , before it be put into his hand by that supream power , whom god hath immediately trusted with the bearing and managing of it . now , ( . ) can that be said to be a mans profession , or particular calling , which men of all professions are ( in obedience to their governors , and for the service of their countrey ) bound to perform whensoever they shall be by lawful authority , called and appointed thereunto . . if these premises will be granted , it will soon appear , that the answer to the question proposed , in the beginning of the former letter ( as it standeth there in terminis , and in thesi , abstractly from the consideration of the person in the said letter charactered , and those other circumstances which may vary the case ) must be in the negative ; viz. that it is not lawful to be a souldier , upon the same account that men apply themselves to trades , to the practice of the laws , and to other ( like ) civil imployments . ii. consideration of the souldiers imployment in particular . . the care that ought to be in every man that taketh upon him the exe●cise of any office , to be well assured that he hath a sufficient right and warrant for so doing , is no less requisite in a souldier , than i● any other officer ; yea rather by so muc● more requisite in him , than in most of them by how much the matter he is conversa●● about , ( viz. the life of man ) is of greate● consequence , than are the matters in whic● most of them are imployed ; for the souldier ●very time he draweth his sword i● the field , is by the very nature of his imployment supposed to do it either with a resolution to lose his own , or to take away his enemies life ; else he doth it but prevaricate , and is unfaithful in the service he has undertaken : in which service , if it be his fortune either to kill , or to be killed , he is actually and deeply guilty ; but if neither , yet that very resolution maketh him intentionally guilty of the transgression of the sixth commandment , thou shalt not kill ; in case he have no good right , so far to dispose either of his own , or the others life . it concerneth him therefore to look well to that ; both what power belongeth to him , as a souldier , and by what authority he claimeth the exercise of such a pow●r . . most certain it is , that properly and originally the power to dispose of mans life ( ius vitae & necis ) belongeth to god alone , who is , dominus vitae & necis , as the sole author of life , so the sole lord and master of life and death : some part of which power , since it hath pleased him for the good of humane society , ( in the preservation of peace and iustice , and the punishment of such as are enemies to either ) to communicate unto men , ( which power so communicated , is that which we use to call ius gladii , or the power of the sword ) it may therefore be lawfully exercised by men ; but within that latitude , and in order , as god hath communicated it to them , but not farther nor otherwise . . now god hath not given to any man , either sovereign or subject , power over his own life , to destroy it by his own voluntary act in any case ; no , nor yet power to expose it to the certain hazzard of being destroyed by another in fight , saving in the one only case of just and necessary defence : under which notion is to be comprehended also the hazzarding of the princes life , in a just and necessary war ; out of which case , whosoever shall expose his life to hazzard , by fight , of his own accord ; if he perish in it , cannot be excused from being guilty of his own death , nor from usurping a power over his own life , which god hath not allowed . . add hereunto the injustice , that he thereby doth to his sovereign and countrey ▪ god hath given to his vicegerents here on earth , a right in , and a power over the persons of all their subjects , within their several respective dominions , even to the spending of their lives in their countreys service , whensoever they shall be by their authority required thereunto , which they cannot therefore prodigally spend at their own pleasure , without apparent wrong done to their governors interest ; for as he that shall kill a private person , is not only an offender against god , and against that person , in depriving him of life ; but is also by the interpretation of the laws , ( according to the importance of the ancient form of enditing ) an offender against the crown and dignity of his sovereign , in depriving him of a subject , and consequently of the interest he had in his person , and of the use he might have had of his service : so he that is so prodigal of his own life , as to hazzard it upon the sword in fight , without his sovereigns authority , if he perish , is not only guilty of his being accessary to his own destruction ; but doth also an act injurious and prejudicial to his sovereign , at whose service and disposal ( under god ) his life and person ought to be . . and as his presumption cannot be excused , if he be slain upon that account ; so neither can he justifie the killing of another ( though an enemy ) in battle , if he have no other warrant for taking of arms , than from himself ; for war is a kind of judicature , wherein the prince that wageth the war , is as the judge that giveth sentence of death against the enemy , as a disturber of the peace of his countrey , and all that engage in the war under him , are but as so many execution●rs of the sentence pronounced by him ; and he that executeth the sentence of death upon another , must do it by some lawful authority , as well as he that pronounceth the sentence ; or else he is a murtherer as well as this. now the souldier that by fighting on the one side , doth ipso facto declare against those of the other side , as enemies ; if he so engage of his own mind only , he doth indeed , upon the point , take upon him the office of a iudge , being none , and so runneth before he be sent : or if it shall be said in his behalf , that he doth it not as a judge , but as the executioner of the sentence pronounced by that prince , into whose service he hath put himself , and who by the accepti●g of his service hath sufficiently authorized him to do such execution : your letter hath suggested to me this ready answer , that the sentence pronounced by one that is not his lawful sovereign , and by consequence , whose judgment he is not warranted to follow , is of no more validity ( as in relation to him ) than sententia lata a non judice , and therefore can be no warrant to him to execute it . true it is , that with licence from his sovereign , he may serve under another prince , and consequently do such execution as we now speak of ; because the sovereign by so licensing him , doth really refer him over from himself to anothers judgment , and consequently warrant him to follow the same , and so render him capable ( upon the others acceptance ) to execute it . all this is true , but nothing to our purpose , because it doth destruere suppositum ; for we now suppose the case of a souldier putting himself into service , under a foreiner of his own mind , and where himself thinketh good , without the knowledg or licence of his own lawful sovereign . iii. consideration of the end to be proposed by the souldier . . sith the goodness or badness of mens actions and undertakings dependeth very much upon the end which they propose to themselves therein ; he that would desire to lead a souldiers life , must narrowly examine his own heart , what it is , bona fide , and in very deed , that first and chiefly induced him to that desire , and what affinity there is between that end , which he proposeth to himself , as the main scope of his intentions , and that which is or ought to be the true end of the thing it self ; the true end of the war , which only can warrant it lawful , we all know is the necessary preservation of a common-wealth in peace , by repressing ( or preventing ) all seditions , or hostile attempts to the contrary ; but as in other things it often happeneth , according to that saying , [ finis non idem est a●tis & artificis ] so here many times the warrior hath another end to himself far distant from that of war , and the more distant ever the worse ; as on the contrary , the action is ever by so much the better , by how much the intention of the person hath a neare● affinity with , or a directer tendency unto , that for which the thing it self was ordained . . now , the ends which men , desirous to follow the wars , do usually propose to themselves in so doing , are especially one of these three , lucre , honour , or to do their countrey service ; concerning which , we are to enquire severally , whether or no , and how far forth any of these may be a sufficient inducement to a christian , or but moral man , to follow the wars , as his particular calling or profes●ion . . for lucre first : he that hath a warrant otherwise to imploy himself as a souldier , may doubtless lawfully both receive pay , and require it ; iohn the baptist allowed the souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . and st. paul thought it not reasonable , that any man should go to warfare at his own charges , cor. . . not so only , but he may also , in putting himself upon that imployment , ( being called thereunto ) have an eye to his profit , and an actual intention ( if moderate , and otherwise rightly qualified ) of getting himself a livelihood , yea , and of raising himself a fortune ( as we call it ) by his service therein ; even as men in the choice of other professions , or undertaking offices usually do , and may do without sin ? but to propose to himself lucre , as the main end and scope of following the wars ( as it is evident by their actions , that very many of our common souldiers do ) is one of the most hateful and unrighteous things in the world : so far is it from being a sufficient inducement to any man to make that his profession . how can it be imagined to be consistent with that charity , iustice , and moderation , that should be in every christian to set up a trade of killing of men for money ? the meer mercenary souldier therefore , or a souldier of fortune ( as we call him ) i find every where inveigh'd against as one of the greatest scourges or plagues of mankind ; for such men never look at the cause they engage for , whether it be right or wrong ; but at the pay and prey ; and therefore they take their best markets , and care not whom they undo , kill , and oppress , by v●olence , rapine , mur●her , and plunder , so that they may but enrich themselves thereby , and can do it with safety : nor will they stick , if there be an advantage to be made of it ; and that they can spy a fit opportunity for it , either to betray th●ir own party , or to revolt to the other side , or to do any other act , though never so base and dishonest , nulla fides pietasque viris qui castra sequuntur . . next the i●tuition of honour and glory to be acquired by worthy actions in the wars , may be not only lawful , but commendable also and useful in a souldier ; and truly this of glory is a more noble end , of a higher pitch , and more befitting a generous spirit by much than that of lucre is ; both because men of eminent birth , and place , and parts , are aptest to be affected with it ; whereas gain worketh most upon the lower sort of men , and also because it putteth men upon more worthy enterprizes , and such as may win honor and reputation ; and restraineth them from those baser acts of injustice , cruelty , and rapine , to which the desire of gain usually prompteth the me●cenary man ; but yet as to the warranting of the souldier for making that his profession , ( which is the point now in hand ) this of glory is of no more importance than was that of gain ; for the right end of war , being a safe and honourable peace , there is something common to both ( consequential to the desire of glory as well as of gain ) : so inconsistent with that end , that it setteth them at an equal , or not much unequal distance therefrom : for as he that aim●th to gain by the wars , cannot but desire the continuance of war , that so his hopes of gain may continue ; so he that aimeth to get himself glory by the wars , cannot but desire the continuance of war , that so the opportunities of encreasing his glory may continue ; for there is a dropsie of vain-glory in the ambitious , as well as of avarice in the covetous , as thirsty and unsatiable in the one , as in the other ; whence it cometh to pass , that both the one and the other use their utmost wits and endeavours to find occasions to lengthen the wars , and to obstruct and retard ( so much as lieth in them ) the advices of peace : nay , let me add moreover , that in this respect at least ( viz. as to the effectual hindring of peace ) that of honour and glory , is much the more dangerous end of the two ; because this humour is aptest to seize upon the greatest persons , and such as by privil●dge of their birth , eminency of their places , activeness of their spirits , glory of their former actions , or other like advantages bear a great sway in councils , and are of some authority in the armies : whereas the peasantry , in whom most of the other humour ( that of base lucre ) aboundeth , have neither the wit nor the power ordinarily to do much harm . it hath therefore been a constant observation in all times and places , that the embroyling most common-wealths in wars , in the mean time , and working their ruin in the end , hath grown from the restlesness of some ambitious spirits , and their immoderate thirst after honor & glory . — patriam tamen obruit olim gloria paucorum , & laudis titulique cupido : juvenal sat. . . so that if there be any possibility of finding a person capable to take upon him the imployment of a souldier , as his proper profession , it must be among those that propose to themselves the same end therein , that is , or ought to be the end of war ; that is to say , those that after an impartial search of their own hearts , can truly say ( and not pretend it only ) that their chiefest aim in applying themselves to the wars , is to do their king and country service , in procuring or preserving the peace thereof : which no man can truly say , but he that prefereth the publick good , and the peace of his country , before all private in●erests . the tryal whereof is , if he take up armes with this resolution , and by his after carriage make it good , not to do any act , or enterprize any thing for his own benefit , glory , or safety that may hinder , nor to refuse any service or hazzard that may probably promote the obtaining of that end ; which qualification supposed , i deny not but that a man may find warrant to go on in the way of a souldier as his proper profession , and that in two cases . . first , that which ( in the nature of the imployment it self ) is rather an office than a profession ( such as we have already shown the souldiers imployment to be ) may yet become to the person so imployed , as his proper profession , if he shall be appointed thereunto by lawful authority ; especially if it be done with a declared intention ( whether expresly or interpretatively declared ) of continuing him for life , or for any long space in the same ; and that the said imployment , during such his continuance therein , shall require his personal attendance , either constantly or for the most part : as for example , a lawyer by profession and practice , is by his sovereign called to be a iudge of either bench , or a baron of the exchequer , the office of a iudge is now become his profession , or particular vocation , because it is supposed that he is to continue in that office ; and the execution of that office will require his attendance thereupon , in the yearly terms and circuits : but ●f the king shall appoint a serjeant or counsellor at the law , by his particular commission to ride this summers circuit , into such and such countries , and there to execute the office of a iudge , the party so constituted and appointed , hath by virtue of that cmmission , full power to do the office of iudge in that circuit , and is to be received and honoured with the title of lord , and all other testimonies of honour and respect , in as much ample manner as other iudges in their circuits are ; y●t doth he not thereby come to be denominated a iudge , as if that were his proper profession , or ordinary calling , as in the former case ; because he is impowred to execute the office of a iudge , but during the time of that circuit only : nor is his attendance upon that office any longer required , or so much as allowed him . in like manner , if the king of england shall make choice of some p●rson of quality to be gover●or of dover castle , or of barwick , that o●fice then is as his pr●fession , or particular calling ; because it is to be supposed , he is to continue in that imploymen● , and to attend the same until the kings pleasure be further known therein : but if the king upon some sudden i s●rrection and invasion should raise an army , and make choice of some person of like quality to have the conduct thereof , for the s●p●●essing or repelling such insurrection or invasio● , his imployment in that service being but temporary , and to determine as soon as the business were ended , should not otherwise than in courtesie denominate him a general ; or at least not be esteemed as his permanent profession , but only as a transient office ; this is one case . the other case ( which is more pertinent to the business of these letters ) is of such as desire to imploy themselves in the exercise of arms in forein service , that they may attain to such knowledg or experience in the art military , as might the better enable them to do their king and countrey service , whensoever there should be need thereof ; for since the managery of war is long since grown into an art , and that not to be learned from books , or from private study ; but to be acquired by much practice and experience , and diligent observation : and the rather for that the particular rules of that art , do not stand at such a certain stay as those of most other arts do , but are daily altered and improved by new inventions : it is very necessary for every state to be well provided of a good number of such persons of their own nation , as should be expert and skilful in that art ; lest they should be forced , if an unexpected war should happen , to call in foreiners for assistance , which is both dishonourable and dangerous : the necessity hereof too well appeareth by the evil consequents of the neglect of it in this nation in these latter times , especially in the reigns of the two last kings , by reason of the long peace ; and ( which commonly breedeth out of it as the rust and canker thereof ) tenderness of education and voluptuous living . the nobility and gentry of england , in the generality of them , had so much degenerated from the martial prowess of their ancestors renowned in all histories , than in the beginning of these unnatural wars , there were very f●w to be found of our own no●ility and gentry , fit to have command in an army , or that knew any thing belonging to the art of war ; insomuch as use was made on both sides of mercenary men , and most of them scots , who being for the most part bred up abroad ( in france especially , a place of much action ) had learned experience more than our english had in such matters , by which advan●age they had so wound themselves in●o the chief places of command , and had such an influence into the coun●ils of both sides , ●●at the war was in a manner wholly ordered ●y their directions , witness the great power ●hat ruthen , v●rey , king , meldram , &c. ●ad in the armies on either side . . the weightiness then of princes af●airs , upon all emergent occasions , rendring it necessary for them , not only to have power to command their subjects of whatsoever rank or profession to serve as souldiers in their wars ; but also to provide aforehand for a supply of able men , both for places of command , and to execute other parts of that service , which cannot be done , unless a considerable number of persons be trained up in the exercise of armes , and bred souldiers : it is consequently necessary , that some persons be , either by their authority appointed , or at least by their permission allowed to addict themselves to a military course of life , as their proper profession and calling , which authority or permission from their so●ereign , will sufficiently warrant to their conscience the choice of that profession ; supposing ( as now we do ) that the intention be right , the person meetly qualified , and all other cautions in respect of the matter , manner , circumstances , and otherwise , duly observed . . the necessity of learning this art granted , there may sometimes follow a further necessity , viz. of learning it abroad ; and after it is learned , of exercising it abroad ; and in foreign service , and that in these two cases : first , when the souldiers own country , whereunto his service is principally , and in the first place due , hath either the happiness to be in a setled peace and freedom , under the government of a lawful sovereign ; or the unhappiness to be in such servitude , through the prevalency of an vsurping power , that no resistance can be made there against ; for in the former case , there is no exercise at all of the souldiers faculty in earnest ; and of what little avail to the attaining of any solid knowledg , or experience in the art military , such superficial trainings , as were used ( and those but very seldom neither ) by the lieutenants of the several counties here in england , with the countrey captains and muster-masters are ( besides that , our own reason will tell us ) the rawness and vnserviceableness of our trained-bands in the beginning of the late wars did abundantly manifest : and in the latter case , the souldier , if he will have imployment at home , must either engage on the b●half of an unjust power , or else run upon his own certain destruction to no purpose . iv. consideration of the condition of the person . . this must be considered too ; for the different conditions of persons , may make a great difference in the lawfulness or unlawfulness of their actions , according to the old saying , which holdeth true in this sense also , no less than in that other , in which it is commonly used ( relating to mens corrupt partialities , duo cum faciunt idem , non est idem . in your friends second letter , i find a demand made ( as in the way of reply to some passage of your answer to his first letter ) to this purpose ; suppose two great princes ( as france and spain , for instance ) have had long wars together , and the justice of the cause appear neither more nor less , on the one side , than the other ; if in case a third prince , or state , out of a sincere desire to establish the peace of christendom , after other offers and meditations for that purpose made in vain , might lawfully joyn in arms with the one party to force the other to peace , why a private person might not as lawfully ( having the same intention ) enter into arms for the same purpose ; and the reason of demand thereof is , because every prince or state is ( in relation to other princes and states ) but as one private man to another ; for being called to the regiment of his own people only , he is but as a private man in aliena republica . . but that there is a great difference between a sovereign prince and a private person in this affair , it cannot be denied ; insomuch that i find in the very same passage ( put in as it were by way of o●jection ) three very considerable differences . first , that princes may , and sometimes are obliged by articles and covenants , for the defence of their allies , to take up arms , which cannot be the case of private men. secondly , that princes may see cause to set in for their own safety and interest , lest the prevailing party might grow too potent , and so themselves might be oppressed by him . thirdly , there is a greater probability in a prince of compa●sing that noble and glorious end , the peace of christendom , than can be in a private man. all these differences are allowed there as true ; but yet excepted against , as not contributing any thing to the justice of the cause , which is here the question . if these do not , yet a fourth difference there is , that will ( as i conceive ) manifestly contribute thereunto , to wit , that ius belli , is penes principem solum : in the business of war , princes have a judicial , private men an executive power only ; and he that hath no power but to execute the sentence of a judge , is bound to wait the iudges sentence before he offer to act ; otherwise he shall act beyond his lawful power , which is unjust : not but that prince , if he raise a war where he ought not , is unjust too ; even as a judge is unjust , which pronounceth a wrong sentence : but herein is the difference between them ●or taking up of arms. the prince having jus agendi in that behalf , may do it justly , and he may do it unjustly ; yet where he doth it unjustly , he doth but abuti jure suo : but the private person , not having jus agendi , in that respect cannot ( without the authority of the sovereign ) do it otherwise than unjustly ; because in so doing , he doth without leave uti jure alieno , which is alwaies unjust . it is one thing for a man to use ( whether well or ill ) a power that of right belongeth not to him ; the one is not unjust , unless he abuse his power , the other is , if he use it at all . . neither perhaps will the reason alledged to the contrary ( viz. that a prince in point of justice and power , is in aliena republica , but as a private person ) bear so much weight as is laid upon it , if one point be well considered , which i think will prove a truth , though it be very tenderly handled ; otherwise it may prove very dangerous , both because it may seem a paradox to those that have been little conversant in publick affairs ; as also , and especially , because it may , by racking it too high , be easily wrested to a mischievous construction , for the patronage of any tyrannical action ; the point is this , that justitia politica , and iustitia privata , have not in all the same adequate measure . princes are bound to be just , as well as the meanest private men are , and obliged to keep faith both with friends and enemies , every whit as exactly and punctually , without equivocation , reservation , or other eluding devices , as they ; of all this no man doubteth : but it is not therefore necessary , that the rules of iustice , whereby the councils and actions of princes and states , in their mutual relations are to be measured , should be precisely the same with those which measure the dealings of private men one with another . . and the reason of the difference is evident : private mens controversies may be decided , and their injuries repressed or punished , by the positive laws of the state , whereof they are members ; and consequently subject to be ordered in all their dealings by those laws ; which positive laws ( together with the law of nature , and the divine law , which are common to all men ) are the adequate rule , whereby the iustice of private persons , and of their actions , is to be measured ; but since princes and states are not subject to any such positive laws common to them both , as may determine their differences and controversies : the great necessity of humane affairs , hath ( for the good of mankind in the pr●serv●tion of peace ) introduced by the common consent of nations , another law of larger extent , that which we p●culiarly call iu● gentium , or the law of nations ( whereof that which we call the law of armes , is one special part ) by which the law of nations ( together with the law of nature , and the divine law , as aforesaid ) the iustice of princes and states , and of their actions , is as by the proper adequate rule thereof to be measured . whence it cometh to pass , that sundry things are by the rules of politique iustice allowed as lawful and just between princes , which between private men , would by the rules of meer moral iustice , be condemned ( and that deservedly too ) as unjust and unlawful : there are sundry arcana imperii , some arts and simulations for maintaining intelligence abroad for concealing and disguising councils at home , in the instructions of embassadors and managing of embassies , in making alliances and confederacies , but especially in the pursuance and effects of war , which seem much to swerve from the ordinary precepts of moral iustice ; which yet side integrâ & circa dolum malum ) are by the consent of nations allowed to be used , and so must be , or else there could be no secure living in the world in any society , that saying of his a●que ipsa utilitas justi prope ma●er & aequi , had somewhat of truth and reason in it . . the truth and reasonableness of what hath been said will appear ( omitting many other ) in these few instances . first , when a town is taken by the enemy , by the law of nations , the spoil thereof falleth to the conqueror , which if he give to the souldiery to plunder ( as usually is done ) every souldier thereby acquireth a just right and dominion in that which he can lay his hand on first , and take into his possession . secondly , it may sometimes concern a prince or state in point of honour or safety to vindicate himself by war , for some wrong offered to his merchants , or for some rudeness or incivilities done to his embassador ( for even these , in case reparation be demanded and denyed , have been ever held just causes of war ; ( as amphitruo in plautus rendereth that as a sufficient reason of his war , nimis ferociter legatos nostros increpant ) in this case it is by the law of nations allowed him , not only to fight against the prince himself , who yet on●y did the wrong , but to waste his country , fire his towns and villages , and spoil thousands of his innocent subjects of their fortunes and lives in pursuance of his just revenge ; but if a private gentleman w●onged by his neighbour should in like manner , in revenge of that wrong , beat his servants , vex his tenants , and seek his or their undoing , the act were palpably most unchristian and unjust . thirdly , since potent princes , have for the most part , great ambitions , ( and ambition is a boundless lust ) it behoveth a prince for his own safety , to have a watchful eye over the motions and desi●ns of a potent neighbour , almost as much as of a declared enemy ; and therefore wise princes have ever been careful by all just means to ballance their neighbour princes and states as near as they could ; in such a proportion as might hinder the over-growth of any one above the rest : in order whereunto it hath been held lawful for a prince , laying aside the consideration of the cause , to joyn in armes with the weaker , for his assistance against his potent adversary , who else were likely in a short time to swallow him up , whereby he should become formidable and dangerous , as well to himself as to the other his neighbour p●inces and states ; upon which account alon● , were there no other reason besides , it would be as just for all christian princes to compose their own quarrels , and to aid the venetian , and hungarian , persian , or tartar , against the turk , as it is expedient and honourable for them so to do : but what is thus allowed just in the waging of war between princes ; if in a wager of law a private person should attempt the like , viz. to assist with his purse and pains a poor man against a rich without considering the equity of the cause , the act were ( as in the former instance ) palpably unjust and unchristian : instances might be produced many more to the same effect were it needful , but these i think sufficiently ●vidence the truth of what i undertook to shew in this particular . . there are also sundry other circumstances considerable concerning the condition of the person , which may render the same undertaking unlawful to one , which yet may be lawful for another , or more or less expedient or inexpedient for one than for another , supposing both private persons and subjects ; as namely , whether he be a person of honour and estate , or a man of ordinary rank and fortune ; whether a single man , or married ? if married , whether he have the consent of his vvife or no ? and whether such consent were a free and rational consent in the wif● , arising from a judgment convinced of the fitness of the undertaking , or rather w●ung from her by the importunity of the husband , and her facility in yielding to the potency of his desires therein ? whether the necessity of his domestical affairs , and oeconomical relations will brook his absence for so long a time as must be spent in that imployment ; or will not rather require his presence and care for the ma●ager● thereof in the mean time ? and an hundred other like doubts and difficulties meet to be taken into deliberation , and unprejudicately weighed against those other probabilities and inducements which at first kindled , and after fomented his desires , before he imbarque himself in that imployment : and yet when all is done , it were safer for him ( in my opinion ) to forbear than to proceed in his intentions , unless he shall be assured , that he hath the free allowance of his sovereign , thereunto either expressed ( which would be the clearest warrant for his conscience ) or at leastwise upon very pregnant grounds of probability presumed . the case of scandal . . in judging of cases of scandal , we are not so much to look at the event , what that is , or may be ; as at the cause whence it cometh ; for sometimes there is given just cause of scandal , and yet no scandal followeth , because it is not taken : sometimes scandal is taken , and yet no just cause given ; and sometimes there is both cause of scandal given , and scandal thereat taken : but no man is concerned in any scandal that happeneth to another , by occasion of any thing done by him ; neither is chargeable with it , farther than he is guilty of having given it : if then we give scandal to others , and they take it not , we are to bear a share in the blame as well as they , and that a deeper sha●e too , ( vae homini , wo to the man by whom the offence cometh , matth. . . ) but if they take offence when we give none , it is a thing we cannot help , therefore the whole blame must lie upon them ; wherefore if at any time any doubt shall arise in the case of scandal , how far forth the danger thereof may , or may not oblige us to the doing or not doing any thing proposed , the resolution will come on much the easier ; if we shall but rightly understand , what it is to give scandal , or how many waies a man may become guilty of scandalizing another by his example . the waies ( as i conceive ) are but these four . . the first is , when a man doth something before another man , which is in it self evil , unlawful , and sinful ; in which case , neither the intention of him that doth it , nor the event , as to him that seeth it done , is of any consideration ; for it mattereth not whether the doer had an intention to draw the other into sin thereby , or not : neither doth it matter whether the other were thereby induced to commit sin or not : the matter or substance of the action being evil , and done before others , is sufficient to tender the doer guilty of having given scandal , though he had neither any intention himself so to do ; nor were any person actually scandalized thereby ; because whatsoever is in it self , and in its own nature evil , is also of it self , and in its own nature scandalous , and of evil example . thus did hophni and phineas the sons of eli , give scandal by ●heir wretched profaneness and greediness about the sacrifices of the lord , and their vile and shameless abusing the women , sam. . . . and so did david also give great scandal in the matter of vriah , sam. . . here the rule is , do nothing that is evil , for fear of giving scandal . . the second way is , when a man doth something before another , with a direct intention and formal purpose of drawing him thereby to commit sin ; in which case , neither the matter of the action , nor the event is of any consideration , for it maketh no difference ( as to the sin of giving scandal ) whether any man be effectually enticed thereby to commit sin , or not ; neither doth it make any difference , whether the thing done were in it self unlawful or nor , so as it had but an appearance of evil ; and from thence an aptitude to draw another to do that ( by imitation ) which should be really and intri●secally evil , the wicked intention alone , ( whatsoever the effect should be , or means soever should be used to promote it ) sufficeth to induce the guilt of giving sca●dal upon the doer : this was ieroboam's ●in , in setting up the calves with a formal purpose and intention thereby ( for his own secular and ambitious ends ) to corrupt the purity of religion , and to draw the people to an idolatrous worship , for which cause he is so often stigmatized with it , as with a note of infamy , to stick by him whilst the world lasteth , being scarce ever mentioned but with this addition , ieroboam the son of nebat that made israel to sin . here the rule is , do nothing ( good or evil ) with an intention to give scandal . . the third way is , when a man doth something before another , which in it self is not evil , but indifferent , and so according to the rule of christian liberty , lawful for him to do , or not to do , as he shall see cause ( yea , and perhaps otherwise commodious and convenien : for him to do ) yet whereat he probably foreseeth the other will take scandal , and be occasioned thereby to do evil . in such case , if the thing to be done , be not in some degree ( at least prudentially ) necessary for him to do ; but that he might , without great inconvenience and prejudice to him●elf , and any third person , leave it undone , he ●s bound in charity and compassion to his brothers soul , ( for whom christ died ) ●nd for the avoiding of scandal to abridge ●imself in the exercise of his christian liberty for that time so far , as rather to suffer some inconvenience himself by the not doing of it , than by doing of it to cause his brother to offend ; the very case which is so often , and so largely , and so earnestly insisted upon by st. paul , rom. . , . and . , . cor. . , . and . , . and . , . here the rule is , do nothing that ma● be reasonably forborn , whereat it is like scandal will be taken . . the last way is , when a man doth something before another , which is not only lawful , but ( according to the exegencies of present circumstances pro hic & nunc ) very behoveful , and in some sort ( prudentially ) necessary for him to do ; but foreseeth in the beholder a propension to make an ill use of it and to take encouragement thereby to commit sin ; if there be not withal a great car● had to prevent , as much as is possible , th● scandal that might be taken thereat : for qui non prohibet peccare , cum potest jubet . i● such case the bare neglect of his brother , an● not using his utmost endeavour to pr●ve●● the evil that might ensue , making him guilty upon which consideration standeth th● equity of the iudicial law given to the iew● exod. . , . which ordereth , that i● case a man dig a pit or well for the use of his family , and ( looking no farther than his own conveniency ) put no cover on it , but leave it open , whereby it happeneth his neighbours beast to fall therein , and perish , the owner of the pit is to make it good , inasmuch as he was the occasioner of that loss unto his neighbour , which he might and ought to have prevented : in this last case the thing is not ( for the danger of the scandal ) to be left undone , supposing it ( as we now do ) otherwise behoveful to be done ; but the action is to be ordered , and carried on by us , for the manner of doing , and in all respects and circumstances thereunto belonging , with so much clearness , tenderness , and moderation , and wisdom , that so many as are willing to take notice of it , may be satisfied that there was on our part a reason of just necessity that the thing should be done ; and that such persons as would be willing to make use of our example , without the like necessity , may do it upon their own score , and not be able to vouch our practice for their excuse ; even as the jew that stood in need to sink a pit for the service of his house and grounds , was not ( for fear his neighbours beasts should fall into it , and be drowned ) bound by the law , to forbear the making of it , but only to provide a sufficient cover for it , when he had made it . here the rule is , order the doing of that which may not well be left undone , in such sort , that no scandal may , through your default , be taken thereat . . i do not readily remember any doubt that can occur about the reason of scandal , which may not be brought within the compass of these four rules ; and then the right applying some or other of these rules , will give some furtherance towards the resolution of these doubts . the case of a bond taken in the kings name : proposed iuly . r. c. was seized in fee of certain houses of small value , with the appurtenances ; and in the year . whiles owner of the said houses , he entreated a. b. to be his surety for one hundred pounds ; and continued the same at interest till . at which time he requested a. b. to discharge that bond , and in consideration thereof , selleth the said houses to a. b. and his heirs for ever ; the said r. c. also buyeth of a merchant a parcel of goods ; the merchant being a receiver of some part of the late kings revenue , and under pretence of a priviledge thereby , taketh a bond of the said r. c. for the payment of two hundred pounds to himself , but in the name of the late king , as if indebted to the king ; and under that pretence , procureth an extent upon the houses sold to a. b. and maketh seizure thereof : was r. c. seized of the same , when he entred into that bond. the said king , . published a proclamation , wherein he declared , that the taking of such bonds was contrary to his intention , and an abuse of his prerogative , and prohibited all such crafty courses , as tending to the oppression of his subjects ; and it is to be noted , that the said proclamation was published two years before the extent was executed upon the houses , which nevertheless have been held under that extent , about fourteen years , which is beyond the value of the houses . the said r. c. died poor , the merchant is dead also , without any child , leaving an estate behinde him of twenty thousand pounds , as is supposed ; a great part visible in lands , as appeareth by his last vvill upon record . advice of council at law being taken , how the said a. b. may be most readily relieved ; he is directed to petition the present supreme power to pardon the debt , because taken only in the kings name , when there is no debt due to him from r. c. as to the case proposed . . i am clearly of opinion , that the taking of bonds in the kings name , to the meer behoof , and for the advantage of private persons , when there was such debt really due to the king , was a fraudulent and unjust act from the beginning ; for though it were not actually forbidden , and so might perhaps be valid enough in foro externo , till the issuing out of the kings proclamation in that behalf ; yet was it in point of conscience unlawful before , as being a crafty course : so refused by the king himself , and guilty of a double injustice , the one to the king , as an abuse to his prerogative ; the other to the subject , as tending to their oppression , as by the proclamation is recited , and that therefore . . neither might the merchant , whiles he lived , nor ought his executors , now he is dead , to make advantage of the kings name used in that bond ; nor might he then , nor may they now , by virtue of the kings prerogative , or under the colour thereof , for the recovery of the said debt , use any way to the prejudice or damage of the obligee , or of any purchaser from him , other than such , as he or they might have used , in case the bond had been taken in the obligee's own name , and not in the kings . . if any proceedings have been made already in pursuit of the debt , due upon the said bond , upon no other ground or colour , than the prerogative aforesaid , whereby the said a. b. cometh to be endamaged or prejudiced more than otherwise he should have been ; that the execu●ors ought to make him some considerable satisfaction for the same , although perhaps not to the full of what he hath suffered or would demand ; yet in such a proportion , as to the judgment of indifferent persons ( in a case wherein both parties , if they must do what is fitting and just , are sure to be losers ) shall seem reasonable , in case the parties cannot accord it between themselves . . whereof , although through the corrupt partiality that is in most , i may truly say , all men more or less ; i do not apprehend any great likelihood ( for neither part would , and yet both must be losers ) yet i should advise that tryal were made thereof in the first place , as the most kindly christian way of growing to peace , if parties will be perswaded to meet about it , and can be made masters of their own passions when they are met ; and surely matters might be easily brought to a handsome conclusion , if both parties , but especially the executors , who seem to have the advantage in law , would not stand too much upon whatsoever advantage they may seem to have , but ( as in conscience they ought ) submit both that , and all other circumstances appertaining to the business , and indeed their whole mutual demands ; to the final determination of that transcendent law , which christ hath established as the only royal standard , whereby to measure the equity of our actions , in all our dealings towards others , viz. to do as we would be done unto ; or which cometh to one , not to do that to another , which if he should do to us ( supposing his case was ours ) we should think our selves scarce justly and fairly dealt withal . . but lastly , in case no such accord can be made , either by agreement of parties , or mediation of friends , and that through the only default and stiffness of the executors ; a. b. having by all fair ways faithfully sought and endeavoured the same , i see not but the said a. b. may ( but not to be done , but as his last refuge ) seek to relieve himself according to the advice of his council , by making his addresses to such person or personage , as for the time being shall be in actual possession of the supreme power , and so in a capacity to over-rule the law in a case of that nature , by forgiving that debt whereupon the king was colourably and fraudulently entituled for private advantage , to the prejudice of a third person , but was not at all a debt owing to him from the obligee . p. p. . iuly , . the case of the engagement . sir , i have hitherto been very sparing in delivering my opinion concerning the point now most in agitation , viz. of the lawfulness or unlawfulness of subscribing the engagement : considering the mischiefs that must needs have followed , if it should be once noised abroad , that i had given forth any determination in so tickle a point . i could not but foresee on the one side , if i should condemn it as utterly unlawful , how i should be looked upon by those that have all power in their hands , not as a refuser only , but a disswader also of what they have thought fit to require : and on the other side , if i should allow it in any case lawful , what ill use would certainly be made thereof by multitudes of people , apt to be so far scandalized thereby , as either to swallow it whole without chewing , ( that is , resting themselves upon the general determination of the lawfulness to take it in hand over head , without due consideration , either of the true meaning of it , or of other requisite cautions and circumstances ) or else to conceive themselves by so engaging , to be for ever discharged from the bond of their former allegiance . yet since by your letter , and by sending your servant therewith on purpose so many daies journey , through unknown waies , and at this season of the year ( especially as the weather hath proved since his coming forth ) scarce passable , you have shewn your earnest desire to understand what my opinion is in this point ; so great , both for difficulty and concernment ; i could not think it fit , nor consistent with that civility which is to be used , especially towards strangers , to send back your messenger without the return of some kind of answer : wherein , albeit i shall not come up to the full , of what your letter declareth to be your desire , viz. in giving a particular iudgment and estimate of the eight several arguments therein proposed , and the additional quaere in the postscript : yet you shall find something tending towards your satisfaction therein , by touching upon those points ( so far as the straits of time would suffer ) wherein the difficulty of the whole business seemeth chiefly to consist . first then , it is to be considered , that allegiance is a duty that every subject , under what form of government soever , by the law of nature , oweth to his countrey , and consequently to the sovereign power thereof . for the very same law ( which we may call the law of nature , at least in a large acceptation ) which inclineth particular men to grow into one civil body of a common-wealth , must necessarily withal , imprint a sense , and tacite acknowledgment of such a duty of allegiance in every inferior member of the body , unto the caput communitatis , or sovereign power , by which that common-wealth is governed , as is necessary for the preservation of the whole body . so that the bond of allegiance doth not arise originally from the oath of allegiance ; as if those that had not taken the oath , had a greater liberty to act contrary to the allegiance specified in the oath , than those that have taken it , have : or as if , in case the oath should be quite laid aside , there should be no allegiance due . but it is so intrinsecal , proper , and essential a duty , and ( as it were ) fundamental , to the relation of a subject , quâ talis , as that the very name of a subject doth , after a sort , import it ; insomuch , that it hath thereupon gained , in common usage of speech , the stile of natural allegiance : whence all these inferences will follow . . that the bond of allegiance , ( whether sworn or not sworn ) is in the nature of it perpetual and indispensable . . that it is so inseparable , from the relation of a subject , that although the exercise of it , may be suspended by reason of a prevailing force , whilest the subject is under such force , ( viz. where it cannot be imagined , how the endeavour of exercising it can be effectually serviceable to restore the sovereign power to the right owner , for the establishment of that publick justice and peace wherein the happiness of common-wealths consisteth ) yet no outward force can so absolutely take it away , or remove it , but that still it remaineth vertually in the subject , and obligeth to an endeavour ( so soon as the force that hindered it is over ) of actually exercising of it , for the advantage of the party , to whom of right it is due , and the advancement of the common good thereby , upon all fit occasions . . that no subject of england , that either hath , by taking the oaths of supremacy , or allegiance , acknowledged ; or that not having taken either oath , yet otherwise knoweth , or believeth , that the sovereign power in england , to whom his natural allegiance is due , is the king , his heirs , and lawful successors , can without sinning against his conscience , enter into any covenant , promise , or engagement , or do any other act or acts whatsoever , whereby either to transfer his allegiance to any other party , to whom it is not of right due , or to put himself into an incapacity of performing the duties of his bounden allegiance to his lawful sovereign , when it may appear to be useful and serviceable to him . . that therefore the taking of the late solemn league and covenant , by any subject of england ( notwithstanding the protestation in the preface , that therein he had the honour of the king before his eyes ; and that express clause in one of the articles of it , wherein he swore , the preservation of the kings person and honour ) was an act as clear contrary to the oath of allegiance , and the natural duty of every subject of england ; as the assisting of the king to the utmost of ones power ( which is a branch of the oaths ) and the assisting against any person whatsoever , with his utmost power , those that were actually in arms against the king ( which was the very end for which that covenant was set on foot ) are contrary the one unto the other . . and that also for the same reason , no subject of england , that hath taken the oaths , and understandeth them , or is perswaded that the sovereignty of this realm doth of right belong to the king , his heirs , and lawful successors , can without sinning in like manner against his conscience , take the engagement now offered : if he so understand the words , wherein it is expressed , as if they did contain in them , and require of the promiser , an acknowledgment that the supream power of this realm , whereunto the subjects owe their bounden allegiance , is rightly vested in those persons that now exercise it ; or as if they did import an utter abjuration , or renouncing of that allegiance which was formerly held due to the king. ii. this being cleared , the next enquiry must be , whether or no the words of the engagement will reasonably bear such a construction , as to the understanding of a rational and conscientious man , may seem consistent with his bounden duty and allegiance to his lawful sovereign ? whereof ( i think ) there need be no great question made , if it be well considered . . that all expressions by words , are subject to such ambiguities , that scarce any thing can be said or exp●essed in any words , how cautelously soever chosen , which will not render the whole speech capable of more constructions than one . . that very many men , known to be well affected to the king and his party , and reputed otherwaies both learned and conscientious ( not to mention the presbyterians , most of whom , truly for my own part , when we speak of learning and conscience , i hold to be very little considerable ) have subscribed the engagement ; who in the judgment of charity , we are to presume , would not so have done , if they had not been perswaded the words might be understood in some such qualified sense , as might stand with the duty of allegiance to the king. . that ( as you write ) it is strong●y reported and believed , that the king hath given way to the tak●ng of the engagement , rather than that his good subjects should lose their estates for re●using the same . which , as it is a clear evidence , that the king , and they who are about him , to advise him , do not so conceive of the words of this engagement , as if they did necessarily import an abandoning of the allegiance due to him : so 't is ( if true ) a matter of great consideration towards the satisfaction of so many , as out of that fear only , have scrupled the taking of it . for the doing of that cannot be reasonably thought to destroy the subjects allegiance ; which the king , who expecteth allegiance from all his subjects , advisedly , and upon mature deliberation alloweth them to do . iii. but all this being granted , that the words of the engagement are capable of such construction ; yet is not the conscience thereby sufficiently secured , from justly scrupling at the taking thereof , unless it may yet further appear , that the subject hath the liberty to make use of such a construction ; which is in effect the qu●re contained in your postscript , viz. whether upon supposition , that the words of the engagement will bear more constructions than one , the subscriber may take it in his own sense , or is bound to take it in the imposers sense ? or , whether it be necessary or expedient before he subscribe , to ask those that require his subscription , in what sense they require him to subscribe it ? upon the resolution of which quaere , since ( as i conceive ) the last resolution of the judgment , wherein the conscience is to acquiesce , doth principally depend ; i shall endeavour to give you my thoughts therein , ( wherein i acknowledg to have received much light and satisfaction from a discourse written by a learned , judicious , and pious friend , whereof i lately had the perusal , but for some reasons , not thought fit to be published ) as distinctly , and clearly , as the time i have to do it in , will suffer . . first then , for a man that is required of another to give faith by some oath , promise , or other engagement , to take it in a sense of his own , manifestly different ( even in his own apprehension ) from the others meaning , sufficiently expressed by words , according to the common custome of speech , and the nature of the business which it concerneth , is so gross a conceit , that had not the impudence of the j●suits , in maintaining the lawfulness of their equivocations , and the sad experience of these late times , ( wherein thousands have cheated themselves in perjury , by thinking to avoid it ) evidenced the contrary , it might well have been thought a thing incredible , that any man of common understanding , should suffer his reason to be so infatuated by his affections , as to be deceived thereby . for if such latitude of construction should be admitted in promises , and other obligations of that nature , intended for the preservation of faith amongst mankind , there would not remain any possible means , whereby for men to have assurance of one anothers meanings . wherefore i take that for a clear truth , that all promises , and assurances , wherein faith is required to be given to another , ought to be understood , ad mentem imponentis , according to the mind and meaning of him to whom the faith is to be given ; so far forth as the meaning may reasonably appear , by the nature of the matter about which it is conversant , and such signification of the words , whereby it is expressed , as according to the ordinary use of speech amongst men , agreeth best thereunto . the reason whereof is , because the faith so required to be given , is intended to the b●hoof , and for the interest of him that requireth it ; namely , to the end he may have the better assurance from him that giveth the faith , that what is promised shall be accordingly performed : which assurance he cannot have , if after his meaning , sufficiently declared by the words , it should yet be at the liberty of the promiser to reserve another secret meaning in his own breast , differing there-from . . but secondly , what if the intention of the imposer be not so fully declared by the words and the nature of the business ; but that the same words may in fair construction be still capable of a double meaning , so as taken in one sense , they shall bind to more , and in another to less ? i conceive in such case it is not necessary , nor always expedient ( but rather for the most part otherwise ) for the promiser , before he give faith , to demand of the imposer , whether of the two is his meaning . but he may by the rule of prudence , and that ( for ought i see ) without the violation of any law of conscience , make his just advantage of that ambiguity , and take it in the same sense which shall bind to the less . and this i ground upon the very same reason as before ; for sith the faith to be given , is intended to the behoof of him , to whom it is given , it concerneth him to take care that his meaning be expressed in ●uch words as will sufficiently manifest the same to the understanding of a reasonable man. which if he neglect to do , no law of equity or prudence bindeth the promiser by an over-scrupulous diligence to make it out , whereby to lay a greater obligation upon himself than he need to do . . but then thirdly , if it shall happen ( as often it cometh to pass , when we have to deal with cunning men , and may possibly be the case now , and undoub●edly was so in the business of the p●otestation , when the time was ) that he ●hat requireth the faith to be given , do of purpose so contrive the words , that there may be l●ft an ambiguity and latitude of sense therein ; yea , and that it be very probable , and in a manner apparent , ( upon the consideration of the point of interest , or other strong presumptions arising from circumstances or otherwise ) even to the apprehension of the promiser himself , that he hath some farther reach in requiring that promise from him , some more remote and secret intention then he is willing to discover . in that case what is to be done ? i answer , that the promiser in such case is no ways obliged in giving his faith , to take notice of any secret intention , but is at liberty to make use of that latitude of sense , which the other did rather chuse to leave undetermined , than to restrain , and so to turn the others cunning dealing to his own best advantage , by taking it in the more favourable construction ; and that which bindeth to less . for it is the declared intention only , ( viz. that which the words , according to the common use of speech , do in relation to the nature of the subject , most naturally and properly represent to the understanding of reasonable men , when they hear them ) and not 〈◊〉 the remote , secret , and reserved intent , which the promiser is obliged unto . the reason whereof is manifest ; because he that requireth faith to be given from another , by words of his own contriving , is ever presumed so to have determined the sense thereof , in the contrivance of the words , as may sufficiently declare what he intendeth the promiser should assure him to perform . if therefore he have not so determined the words , as to signifie the more ; it is in all reason to be presumed , that he intended to oblige him but to the less . for being at liberty to make his own choice of words , whereby to express his own meaning ; who can think otherwise , but that he would make the choice with respect to his own interest ? and therefore , though he might have a secret desire , which he is lo●h to discover , that the promiser should be bound to the more , and would be marvellously well pleased , that he should so understand the words , as if they intended to bind him to the more : yet since it had been so easie a matter for him , by adding or altering a few words , to have declared that intent , if he had thought it conducible to his own ends ; it will be presumed also , that it was out of respect of self-interest , that he forbare so to do , and chose rather to leave his meaning , in such general words , as will not exclude the sense , which bindeth but to the less ; and consequently that his declared intent obligeth to no more but to the less only . iv. to bring the matter yet closer , and to put it up to the present cases , there are yet two things more to be done . first , to shew what the different constructions ( the highest , i mean , and the lowest ) the words of the engagement are fairly capabl● of . and secondly , to find as well as we can , whether of the two is more probably the meaning intended by the imposers , to be declared by the words . the words are these : i do promise to be true and faithful to the common-wealth of england , as it is now established without king or lords . wherein there are sundry ambiguities . . first , in the words true and fai●hf●l ; by which may be intended , either the promise of that fidelity and allegiance ( which was formerly acknowledged to be due to the king , &c. ) to be now performed to those that are presently possessed of the supream power , as their right and due . or else that promise of such a kind of fidelity , as captives taken in the war , promise to their enemies , when they fall under their power ; viz. to remain true prisoners of war , and so long as they are in their power , not to attempt any thing to their destruction . . secondly , in the word common-wealth , by which may either be meant , those persons who are the prevalent party in this kingdom , and now are possessed of , and do exercise the supreme power therein , as if the right of soveraignty were vested in them : or else , the whole entire body of the english nation , as it is a civil society or state within it self , distinguished from all other foreign estates . taken in the former sense , the fidelity promised to the common-wealth , relateth directly to the upholding of that party who are the present governors de facto , and imports subjection to them as de jure : but taken in the latter , it relateth to the safety of the nation , and importeth no more as to the present governors , but to live peaceably under them de facto , and to yield obedience to them in things absolutely necessary for the upholding civil society within the realm ; such as are the defence of the nation against foraigners , the furtherance of publick justice , and the maintenance of trade . . in the words as it is now established , &c. which may be understood either by way of approbation of what hath been done by way of abolishing kingly government , and the house of peers , and placing all authority and power within the realm , in the house of commons . or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , as a clause simply and barely reciting what manner of government it is that this nation de facto , is now under ; viz. a government by the commons only , without either king or house of lords . which ambiguities considered , the highest construction that can be reasonably made of the words , is to this effect . i acknowledge the sovereign power of this nation , where unto i owe allegiance and subjection to be rightly stated in the house of commons , wherein neither king nor lords ( as such ) have , or henceforth ought to have any share ; and i promise that i will perform all allegiance and subjection thereunto , and maintain the same with my fortunes and life to the utmost of my power . and the lowest construction that can be reasonably made of the same words , is to this effect : whereas for the present , the supreme power in england , under which power i now am , is actually possessed and exercised by the house of commons , without either king or lords ; i promise that so long as i live under that power and protection , i will not contrive or attempt any act of hostility against them : but living quietly and peaceably under them , will endeavor my self faithfully in my place and calling , to do what every good member of a common-wealth ought to do for the safety of my country , and preservation of civil society therein . v. now cometh in to be considered in the last place the great question , whether of the two constructions it is , ( that which bindeth to the most , or this which obligeth to the least , the words can well bear ) that the formers of the engagement did rather intend to declare by these words . they that think the former , want not probability of reason to ground their perswasions upon . for they consider , that those who are presently possessed of the supreme power , are not minded to part with it if they can hold it . and that the likeliest way to hold it is , if they can possibly bring the whole people of england , or at least the far greatest part thereof , to acknowledge that they are rightly possessed of it , and to promise subjection and allegiance to them as such . and that therefore the engagement , being purposely devised and set on foot , as the fittest engine to expedite that work , must in all reason intend to oblige so far . which being so contrary to their judgment and perswasion , concerning the duty and oath of allegiance , i cannot blame those that so understand the words of the engagement , if they abominate the very thought of taking it . but there wanteth not great probability of reason on the other side , to induce us to believe that the latter and lower sense is rather to be deemed the immediate , and declared intent of the imposers , whatsoever cause of suspition there may be , that the former meaning may be more agreeable to their secret , reserved , and ultimate intent ; between which two , if there be any difference ( as it is not impossible but there may be ) the engager is not concerned in it , or not yet : the equivocation , if there be any in that , must be put upon the imposers , not on the promisers score . for thus believing , there are amongst others these probabilities . . that many prudent and consciencious men of the royal party , as well divines and lawyers , as others , have thus understood it , who we presume would not for any outward resp●ct in the world have taken it , if they had conceived any more to have been intended in it . . that it hath often been affirmed , both publickly and privately in several parts of the kingdom ( if we may believe either common fame , or the reports of sundry credible particular persons ) by those that have perswaded or pressed others to subscribe ; that the same is the very true intent and meaning of it , and no other . . that if the imposers had been minded to have declared an intent of binding to more , they might easily have framed the words so as not to be capable of a construction binding to less . . that ( as is also credibly reported ) whilst the form of words was under debate , the opinion of those that would have had it set higher , was not followed , as held unseasonable ; and the vote carried , for the more moderate expression wherein it now standeth . . that the imposers , intending by the engagement to secure themselves , especially against the designs and attempts of those men , who they knew ( well enough ) held them for no other than usurpers , must be in reason supposed to require no more assurance of them by the engagement , than such as may and is usually given to usurpers ; which is , not an acknowledgment of their title , and a promise of allegiance , but meerly a promise of living quietly , so long as they are under their power , and enjoy their protection . . that it is a received maxim of political prudence , for all new governors , ( especially those that either introduce a new form of government , or come in upon a questionable title ) to abstain from all harsh proceedings , even against those whom they know to be evil affected to their power , and not so much as to exasperate them ( though it be in the power of their hands to destroy them ) especially in the beginning of their government ; but rather to sweeten them into a better opinion of their persons , and to win upon them by acts of grace and oblivion ( for remissiùs imperanti meliùs paretur . ) so as they may have but any tolerable kind of as●urance from them in the mean time , of living quietly and peaceably under them . we have no reason therefore to believe that the imposers of this engagement , who have acted the parts of the greatest politicians , ●o perfectly and succesfully hitherto , as to possess themselves so fully of the supream power of so great and flourishing a kingdom , in so few years ▪ would be so impolitick as not to proceed by the same ●ules , that all wise and succesful persons have ever practised in the managing , and for the establishing of an acquired power . vi. out of all these premises together ( weighing my positive conclusion , either affirmative or negative , touching the lawfulness or unlawfulness of subscribing in universali ) i shall declare my opinion only in these few following particulars . . that it is not lawful for any man to take the engagement with a resolution to break it . . that therefore , whosoever thinketh the words of the engagement do contain a promise of any thing which it is not law●ul for him to perform , cannot take it with a good conscience . . that whosoever so understandeth the words of the engagement , as if they did oblige him to any thing contrary to his allegiance , or render him unable to act according thereunto , upon any seasonable emerging occasion , cannot with a good conscience take it . . that if any man for any temporal benefit , or avoiding any temporal damage , shall take the engagement with a doubting conscience ( that is , before he be perswaded in his judgment , upon some probable ground of reason , that it is lawful for him so to do ) he sinneth therein . . that if any man after a serious desire of informing himself as rightly as he can , what are the duties of his allegiance on the one side , and what is most probably the meaning intended by the words of the engagement on the other side , shall find himself well satisfied in this perswasion , that the performance in the mean time of what is required by the engagement so understood , is no way contrary ( for any thing he can discern for the present ) to his bounden allegiance , so long as he is under such a force , as that he cannot exercise it ; and likewise , that whensoever that force is so removed from him , or he from under it , as that he hath power to act according to his allegiance , the obligation of the engagement of it self determineth and expireth : and out of these considerations , rather than suffer extreme prejudice in his person , estate , or necessary relations , shall subscribe the engagement ; since his own heart condemn●th him not , neither will i. sir , i have now two requests to you , which i doubt not but you will think reasonable . the one , that whatsoever use you shall please to make of these papers , or any thing therein contained , for your own , or any frien●s satisfaction ; yet you would not deliver any copies abroad , lest they should come to be printed , as some other papers of mine , written in this manner , have been without my knowledg . this i desire , both in respect of the danger i might incur from the displeasure of the potent party , if any such thing should come abroad ; as also lest upon the consideration of some things here hinted , they might think the words of the engagement too light , and might thence take occasion to lay some heavier obligation upon us , in words that should oblige to more . the other request is , that since i have not any other perfect copy of what i now send you , you would procure it to be transcribed for me ; and either the copy so transcribed , or these very papers rather , when you have transcribed them , transmit enclosed in a letter , or by some friend that will be sure to deliver them safe , with his own hands , to my son — in london , to whom i shall write shortly , that he may expect them , sir , i desire that my best respects may be presented , &c. — god endue us all with grace and wisdom fit for these evil times ; to whose mercy and blessing commend us all , i rest , your loving friend and servant . b.p. dec. . . the case of a rash vovv deliberately iterated . the case . a gentleman of good estate , hath issue one only daughter , who placing her affections upon a person much below her rank , intendeth marriage with him : the father hearing of it , in great displeasure voweth , and confirmeth it with an oath , that if she marry him , he will never give her a farthing of his estate . the daughter notwithstanding marryeth him : after which the father sundry times iterateth and reneweth his said former vow , and that in a serious and deliberate manner ; adding further , that he would never give her or any of her● any part of his estate . quaere : whether the fathers vow so made , and so confirmed and iterated as abovesaid , be obligatory or not ? the resolution . my opinion is , that the vow was rash , and is not at all obligatory . . the question here proposed is concerning the obligation only ; yet i deem it expedient to declare my opinion concerning the rashness also : and that for two reasons . first , because there seemeth in the propo●al of the case , to be some weight laid upon the after iterations , which were more deliberate , as if they added to the obligation . and secondly , because i think it needful that the vower should as well be convinced of the greatness of his sin in making such a vow , for the time past , as satisfied concerning the present and future invalidity of it . . it is easie to believe , that the gentleman , when he first made the vow , was possessed with a very great indignation against his daughter for her high and inexcusable disobedience to him in so very weighty a business . and truly it must be confessed , he had need to be a man of a very rare command over his own spirit , and such as are scarce to be found one of a thousand , that could so contain himself within the bounds of reason , upon so just a provocation from an only child , ( possibly some other aggravating circumstances concurring ) as not to be transported with the violence of that passion , into some thoughts and resolutions , not exactly agreeable with the dictates of right reason . it can therefore be little doubted , but the vow made whilst the reason was held under the force of so strange a perturbation , was a rash and irrational vow . . nor will these after-acts in confirmation of the first vow , though having more of deliberation in them , be sufficient to redeem either it or themselves from the imputation of rashness : understanding rashness in that latitude as the casuists do , when they treat de voto temerario , under the notion whereof they comprehend all such vows as happen per defectum plenae & discussae deliberationis , as they express it ; for it is to be considered , that when an injury , disobedience , or other affront is strongly resented , it many times ●aketh a very deep impression in the soul , which though after the first impetus have a little spent it self , it begin somewhat to abate , yet it doth so by such slow and insensible degrees , that the same perturbation , which first discomposed the mind , may have a strong influence into all succeeding deliberations for a long time after . even as after an acute feaver , when the sharpest paroxysmes are over , and the malignity of the disease well spent , although the party begin to recover some degrees of strength ; yet there may remain for a good while after such a debility in the parti●s , as that they cannot exercise their proper functions , but with some weakness more or less , till the party be perfectly recovered . sith therefore the after-iterations on the first vow in the present case , did proceed apparently from the rancor and malignity remaining in the mind , as the dregs and reliques of the same perturbation , from which the first vow also proceeded : they must upon the same account ( to wit , per defectum plenae deliberationis ) undergo the same censure of rashness with the first . the same i say for the kind ; some difference i grant there is for the degree : but magis & minus non variant speciem , we know . and the consideration of that difference is only thus far useful in the present case , that the more deliberate those after-acts were , the more culpable they are , and the le●s capable either of excuse or extenuation ; and consequently do oblige the party to so much the more serious , solemn , and lasting repentance . . but concerning rash vowes ( in as much as the knot of the question lyeth not there ) it shall suffice to note these few points . first , that every rash vow is a sin ; and that upon its own score , and precisely as it is rash , although it should not be any other way peccant . all acts of religious worship ( by the importance of the third commandment ) are to be performed with all due sobriety , attention , and advisedness : how much more than a vow ? which is one of the highest acts of worship , as being a sacred contract , where unto god himself is a party . see eccl. . . &c. secondly , that rash vows are for the most part , ( besides the rashness ) peccant in their matter also ; for they are commonly made in passion , and all passions are evil counsellors , and anger as bad as the first . the wrath of man seldom worketh the righteousness of god. thirdly , that a rash vow , ( though to be repented of for the rashness ) may yet in some cases bind . as for example , a man finding himself ill used by a shop-keeper , of whom he had formerly been accustomed to buy , voweth in a rage that he will never buy of him again : this is a rash vow , yet it bindeth , because if the party had never made any such vow at all , it had neither been unjust or uncharitable , ( nor so much as imprudent ) in him for to have done the same thing , which by his vow he hath now bound himself to do . so if a man impatient of his ill luck at cards , should vow in a heat never to play at cards any more ; he were in this case also bound to keep his vow : because there neither is any sin in keeping it , nor can be any great necessity why he should break it . that therefore fourthly , if at any time a rash vow bind not ; the invalidity thereof proceedeth not meerly ( nor indeed at all ) from the rashness ( which yet is a very common error amongst men ) but from the faultiness of it otherwise , in respect of the matter , or thing vowed to be done ; when that which is so vowed , is either so evil in it self , or by reason of circumstances , becometh so evil , that it cannot be performed without sin . . that therefore concerning the vow in the present case , i declared my opinion that it is not at all obligatory ; it is done upon this ground ( which is a most certain truth , and consented to by all ) that rei illicitae nulla obligatio . if a man shall vow any thing that is contrary to piety ; as if having taken offence at some indiscreet passage in a sermon of his own minister , he should vow that he would never come to the church , or hear him preach again , : or that is contrary to iustice , as to take away the life of an innocent person , as those persons that had vowed they would neither eat nor drink till they had slain paul : or never to make restitution to one whom he knew he had wronged : or contrary to charity ; as to be revenged of , or never to be friends with one that had done him wrong : or that is contrary to mercy ; as if having lost some money by lending to his friend , or having smarted by suretiship , he should vow never to lend any man money , or become surety for any man again . let such a vow , i say , as any of these , or any of the like nature , be made either rashly , or deliberately , and strengthened with oaths and imprecations , in the most direful and solemn manner that can be devised to tie it on the faster ; yet it is altogether null and invalid as to the eff●ct of obligation . whence those common sayings , in male promissis rescinde fidem ; ne sit juramentum vinculum iniquitatis , &c. and we have a good president for it in david , after he had in a rage vowed the destruction of nabal , and all that belonged to him ; which vow , upon better consideration , he not only did not perform , but he blessed god also , for so providentially preventing the performance of it , by the discreet demeanor and intervention of abigail . . now the reason why such vows are not binding , is very cogent and clear ; even because the party at such time as he is supposed to have made such vow as aforesaid , lay under another ( a former , and therefore a stronger ) obligation to the contrary . and it is agreeable to all the reason in the world , that he who either by his own voluntary act , hath bound himself ( where lawfully he might so do ) or by the command of his lawful superior ( that hath a right to his service , and may exact obedience from him ) is already bound to do , or not to do this or that ; should not have power to disoblige himself therefrom , at his own pleasure , or to superinduce upon himself a new obligation contrary thereunto : obligatio prior praejudicat posteriori . as in the case of marriage , a precontract with one party , avoideth all after-contracts with any other : and if a man convey lands to several persons , by deeds of several date , the first conv●yance standeth good , and all the rest are void ; and so in all cases of like nature . the obligatory power thereof that is in vows , oaths , promises , &c. is rightly said by some , to be a constructive , not a destructive power . the meaning is , that such acts may create a new obligation where was none before , or confirm an old one ; but it cannot destroy an old one , or substitute another contrary thereunto , in the place● thereof . . and the reason of this reason also is yet farther evident ; for that quisquis obligatur , alteri obligatur . when a man is obliged by any act , it is also supposed , that the obligation is made to some other party ; to whom also it is supposed some right to accrue , by vertue of the said act obligatory ; and that that other party is by the said act sufficiently vested in that said right , of which right he cannot be again devested and deprived by the meer act of him who instated him therein , and is obliged to perform it to him ( unless himself give consent thereunto ) without the greatest injustice in the world. now god having a perfect right to our obedience , by his own obliging precept , both for the not doing hurt to any man , and for the doing good to every man upon all fit opportunities : and this right also confirmed , and ratified by our own obligatory act in a solemn manner , before many witnesses at our baptism , when we vowed to keep all god's commandments : it were unreasonable to think that it should be in our power , by any after-act of ours to disoblige our selves from both , or either of those obligations . for then we might by the same reason free our selves from the obligation , of that latter act also ( suppose an oath , or vow ) by another subsequent oath , or vow ; and from that again by another : and so play fast and loose , make vows , and break them in infinitum . evident it is therefore , that every vow requiring any thing to be done , which is repugnant to any office of piety , iustice , charity , or mercy , which we owe either to god or man , is void , and bindeth not , because it findeth us under the power of a former contrary obligation , and hath not it self power sufficient to free or discharge us from the same . . the general rule thus cleared , it remaineth to examine concerning the particular vow now in question , whether it be void upon this account or no ? it will befound hard i believe to free this vow from being repugnant to the rules of iustice , but impossible , i am sure , to reconcile it with the perfect evangelical law of charity and mercy . first , civil and political iustice , requireth that every man should obey the wholsome laws of his countrey , and submit himself to be ordered thereby . now , put the case ( which is possible enough ) that the daughters husband should for lack of support from his father-in-law , or otherwise , live and die in great want , leaving his wife , and many small children behind him , destitute of all means for their necessary sustenance . the law would ( as i suppose ) in that case , upon complaint of the parish , and for their case , send the daughter and her children to the father , and compel him to maintain them out of his estate . which order he ought to obey , nor can refuse so to do , without the high contempt of publick authority , and manifest violation of the civil justice , notwithstanding his vow to the contrary : the law must be obeyed whatsoever becometh of the vow ; in that case therefore it is evident the vow bindeth not . . but say that should not happen to be the case ( which yet is more than any man can positively say before-hand ) the parent is nevertheless in moral iustice bound to provide due maintenance for his children and grand-children if he be able . saint paul saith that fathers ought to lay up for the children . true it is , he speaketh it but upon the by , and by way of illustration , in the handling of another argument , very distant from this business : but ●hat doth not at all lessen the importance of it , such illustrations being ever taken à notiori , and from such common notions as are granted , and consented unto by all reasonable men . the same apostle having amongst other sins of the gentiles , mentioned disobedience to parents in one verse , in the very next verse , mentioneth also want of natural affection in parents . and the disobedience in the child can no more discharge the parent from the obligation of that duty he oweth to the child , of affection , and maintenance , then the unnaturalness of the parent , can the child from the duty he oweth to the parent , of honour and obedience . for the several duties , that by gods ordinance , are to be performed by persons that stand in mutual relation either to other , are not pactional and conditional ; as are the leagues and agreements made between princes ( where the breach in one part dissolveth the obligation on the other ) but are absolute and independent ; wherein each person is to look to himself , and the performance of the duty that lyeth upon him , though the other party should fail in the performance of his . . something i foresee may be objected in this point , concerning the lawfulness of the parents withdrawing maintenance from the child ( either in whole , or at least in part ) in the case of disobedience . which how far forth it may , or may not be done ; as it would be too long to examine , so it would be of little avail to the present business . for it is one thing to with-hold maintenance from a disobedient child for the present , and to resolve so to continue till he shall see cause to the contrary . and another thing to bind himself by vow or oath , never to allow him any for the future , whatsoever should happen . let be granted whatsoever can be supposed pleadable on the fathers behalf in the present case ; yet there will still remain two particulars in this vow , not easily to be cleared from being unjust . first , let the daughters disobedience deserve all this uttermost of punishment f●om the offended father ; yet how can it be just , that for the mothers fault , the pour in●ocent ( perhaps yet unborn ) children , should be utterly , and irrecoverably excluded from all possibility of relief from their grandfather ? secondly , it is ( if not unjust , yet what differeth very little there-from ) the extremity of rigid justice ; that any offender ( much less a son or daughter ) should for any offence , not deserving death , be by a kind of fatal peremptory decree , put into an incapacity of receiving relief from such persons , as otherwise ought to have relieved the said offender , without any reservation either of the case of extreme necessity , or of the case of serious repentance . . however it be for the point of iustice ; yet so apparent is the repugnancy of the matter of this vow , with the precepts of christian charity and mercy ; that if all i have hitherto said were of no force , this repugnancy alone were enough ( without other evidence ) to prove the unlawfulness , and consequently the invalidity , or inobligability thereof . it is ( not an evangelical counsel , but ) the express peremptory precept of christ , that we should be merciful , even as our heavenly father is merciful . and inasmuch as , not in that passage only , but for the most part wheresoever else the duty of mercy is pressed upon us in the gospel from the example of god : god is represented to us by the name , and under the notion of a father , although i may not lay much weight upon it , as a demonstrative proof ; yet i conceive i may commend it as a rational topick , for all that are fathers to consider of , whether it do not import , that mercy is to be expected from a father as much as ( if not rather much more then ) from any other man ; and that the want of mercy in a father , is more unkindly , more unseemly , more unnatural then in another man : but ●his by the way , from that precept of christ , we learn that as there is in god a two-fold mercy , ( a giving mercy , in doing us good , though we deserve it not , & a forgiving mercy , in pardoning us when we have done amiss : ) so there ought to be in every good christian man a readiness ( after the example of god ) to shew forth the fruits of mercy to others , in both kinds , upon all proper and meet occasions . so that if any person , of what quality or condition soever , shall upon any provocat●on whatsoever vow that he will never do any thing for such or such a man ; or that he will never forgive such or such a man : every such vow , being contra bonos more 's , and contra officium hominis christiani , is unlawful , and bindeth not . . the offices of mercy in the former of those two branches , viz. of doing good , and affording relief to those that are in necessity , are themselves of so great necessity ( as the case may be ) that common humanity would exact the performance of them from the hand , not of a stranger only , but even of an enemy . if a stranger or an enemies beast lie weltering in a ditch , a helping hand must be lent to draw it out . the samaritans compassion to the wounded traveller in the parable , luk. . ( there being a feud , and that grounded upon religion , which commonly of all others , is the most deadly feud between the two nations ) is commended to our example , to the great reproach of the priest and levite , for their want of bowels to their poor brother of the same natio● and religion with themselves ; for the nearer the relation is between the parties , the stronger is the obligation of shewing mercy either to other . and there is scarce any relation nearer , and more obliging , then that of parents and children . our saviour , who in matth. . sharply reproved such vows , ( though made with an intention to advance the service of god , by inriching his treasury ( as hindred children from relieving their parents , will not certainly approve of such vows ( made without any other intention then to gratifie rage , and impatience ) as hinder parents from relieving their children . . if to avoid the force of this argument , it shall be alledged , that the daughters disobedience , in a business of so high concernment , might justly deserve to be thus severely punished , and that it were but equal that she , who had so little regard to her father , when the time was , should be as little regarded by him afterwards . all this granted , cometh not yet up to the point of shewing mercy according to the example of god. no childs disobedience can be so great to an earthly parent , as ours is to our heavenly father : yet doth he notwithstanding all our ill deservings continually do us good , communicating ▪ to our necessities , and causing his sun to shine , and his rain to fall , and infinite benefits in all kinds to descend upon mankind , not excluding the most thankless , and disobedient , and rebellious , from having a share therein . . and as for that other branch of mercy in pardoning offences , god giveth a rich example to all men , of their duty in that kind , ( and to fathers particularly ( by his great readiness to pardon the greatest offenders , if they sincerely seek to him for it . if the father in the parable , luke . had proceeded with such severity against his riotous son , as to have vowed never to have received him again ; he had been a very improper ●xemplar , whereby to shadow out the mercy of god to repentant sinners . concernin● the great importance of this duty , which is so frequently inculcated by christ and his apostles , and so peremptorily enjoyned , as not any other duty more . see matt. . , . matt. . . — . eph. . . col. . . iames . . see also sirac . . , &c. ] i shall not need to say much ; only as to the present case , it would be considered , how perverse a course it is , and contradictory to it self , for a man to think himself obliged by one inconsiderate act , never to forgive his daughter ; when as yet he cannot beg pardon of his own sins , at the hands of god , ( as he ought in his daily prayer to do ) without an express condition of forgiving every body , and an implicit imprecation upon himself , if he do not . . but shall the daughter that hath thus grieved the spirit of her father , thus escape unpunished , and be in as good a condition as if she had never offended ? and will not others be incouraged by her impunity , to despise their parents after her example ? there is much reason in this objection ; and therefore what i have hitherto written , ought not to be understood , as if thereby were intended such a plenary indulgence for the daughter , as should restore her in integrum , but only that she should be made capable of receiving such relief from her father , from time to time , as in relation to her necessities , and after-carriage , from time to time , should seem reasonable ; and that his vow ought not to hinder him from affording her such relief . but by what degrees , and in what proportion , the father should thus receive his daughter into his fatherly affection , and relieve her , must be left to discretion , and the exigence of circumstances . only i should advise ( in order to the objection , viz. for examples sake , and that the daughter might be made , even to her dying day , and kept , sensible of her great and sinful disobedience to her fath●r ) that the father should cut off from his daughter , and her posterity , some meet portion of his estate , ( as perhaps a fifth part at the least ; or if a fourth , or a whole third part , i should like it the better ; ) and by a solemn deliberate vow , dedicate the same to be yearly imployed in some pious and charitable uses . these times will afford him choice of objects , if god shall move his heart so to do ; and by so doing , he may , first , in some sort redeem , and make a kind of satisfaction for his former rashness , ( not popishly understood , and in regard of the iustice of god , but ) in a moral sense , and in regard of the world , and his own conscience . secondly , it may be a good means to keep the daughter in a continual fresh remembrance of her fault , that she may not , after a short and slight repentance ( as in such cases too often it happeneth ) forget the same ; whereof she ought to have some remorse all the daies of her life . thirdly , he shall thereby after a sort , perform his first vow ; i mean according to the general inte●tion thereof , and the rational part , ( which was to make his daug●ter repent her folly , and to smart for it : ) the over-plus more tha●●his , being but the fruit of rancor and pertu●bation . lastly , he shall in so doing , doubly imitate god , our heavenly father . first , when a rash or sinful act is made an occasion of a pious or charitable work , it beareth some resemblance of , or rather is indeed it self a gracious effect of that goodness and wisdom in god , whereby he bringeth light out of darkness , and good out of evil . secondly , god himself when he graciously pardoneth an high presumptuous sin , as he did davids great sin , in the matter of vriah , commonly layeth some lasting affliction upon the offender , as he did upon david , who after the sealing his pardon for that sin by nathan , scarce ever had a quiet day all his life long . the reason whereof seemeth to be double , partly for admonition to others , that none presume to provo●e god in like manner , lest they smart for it also in like manner ; and partly for the good of the offender , that he may by the smart be brought to the deeper sense of his error , and be eftsoons reminded of it , lest he should too soon forget it . thus have i with very much ado , ( in that weak condition i have been in , ever since the question came to my hands , and wherein i yet continue ) declared my opinion fully concerning the whole business as far as i understand it . more largly i confess than i intended , or perhaps was needful ; and with greater severity than ( it may be ) the parties will well like of . but truly i desired to do the part of a faithful confessor , and the sores on both parts seemed to be such as were not to be touched with too gentle a hand : in the daughter , an act of high disobedience , transported by the passion of inordinate love ; and in the father an act of great rashnes● , transported by the passion of inordinate anger : both beyond the bounds of right reason , a●d religion ; and both to be deeply repented of . howsoever , i cannot be suspected to have written any thing , either out of favour for , or prejudice against either party ; not having the least conjecture who the persons are that are concerned in the business ; nor so much as in what part of the nation they live . i shall pray that god would direct them both , to do that which may best serve to his glory , and bring the soundest comfort to their own souls . amen . finis . notes, typically marginal, from the original text notes for div a -e (a) votum soli deo fit , sed promissio potest fieri etiam homini . aquit . . . q. . . ad . . (b) promissio deo facta est essentia voti , ibid. (c) psal. . . (d) numb . . . judg. . . sam. . . (e) judg. . . psal. . . (f) sponsio quâ obligamur deo. cic. . leg. (a) iurare nihil est aliud quàm deum testem invocare . aq. . . qu. . . ex aug. de ver . apost . serm. r. . quod affirmas , si deo teste promiseris , id tenendum est , cic. . de offic. (b) gen. . . judges . . mal. . . (c) rom. . . thes. . . (d) cor. . . phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) rom. . . (b) rom. . (c) cor. . . (d) numb . . . (b) quod initio vitiosum est , non potest tractu temporis convalescere , l. . f. de div. reg. ju . (c) in stipulationibus id tempus spectatur quo contrahimus . l. , f. eodem . (a) rom. . . (b) vota uxorum vel serv●rum exequenda illo tempore quo fuerint sui juris , mariti vel domini non possunt irritare . nav. man. num. . & alios . (a) mat. . . (b) prov. . . eccles. . . (c) prov. . . (b) josh. . , &c. (c) ibid. ver . . sam. . , . notes for div a -e senec. . de clem. . tracts hammond, henry, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing h ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) tracts hammond, henry, - . hammond, henry, - . of conscience. [ ], p. printed by henry hall, oxford [oxfordshire] : . imperfect: tracts - lacking on filmed copy. reproduction of original in bodleian library. . conscience -- . scandall -- . will-worship -- . superstition -- . resisting the lawful magistrate under colour of religion -- . sins of weaknesse, wilfulnesse -- . a late, or, a death-bed repentance. eng conscience. a r (wing h ). civilwar no tracts hammond, henry f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion tracts of . conscience . . scandall . . will-worship . . superstition . . resisting the lawfull magistrate under colour of religion . . sins of weaknesse . wilfulnesse . . a late , or , a death-bed repentance . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oxford , printed by henry hall , printer to the universitie . the preface . it is a strong presumption that that religion is false which is apt to be made use of for secular advantages , that those opinions have somewhat of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ingredient in them , which are produced as the ground to justifie or authorize practices , otherwise impious and infamous , there is so little communion or complyance betwixt god and belial , that it is very hard even for satan himselfe , that great mpure artificer , to prostitute or debauch any truth of gods , ( which is really so ) to that meane of vile submission of yeelding it self pliable or instrumentall to any design or interest of his . he which can be corrupted or employed by an enemy is either not so honest or not so clear , either not so faithfull , or not so wary as might be expected . this one consideration would prejudge a great part of the divinity of these unhappy times , which in a perfect contrariety to the wisdome which commeth from above , jam. . or the fruits of the spirit , gal. . is so far from purity , peaceablenesse , gentlenesse , love , joy , long suffering , &c. that it is engaged to owne another extaction , to confesse it selfe his creature , and progeny , whom in the lineaments and features it so visibly resembleth . among the many severals of this kind i have long conceived that the vulgar notions of those foure names , which these ensuing treatises have taken confidence to examine , have had no small part of the guilt of those fatall evils under which this calamitous wretched kingdome now pants a prostrate gastly , and direfull spectacle . and consequently that the obstructing of these fountaines might possibly abate those streames and torrenes ( which have taken rise from thence ) of uncharitablenesse first and then of bloud . the mistaking of every phansy or humour , carnall or satanicall perswasion for conscience ( the acknowledged rule of action ) and the setting up upon too weak a stock for that high priviledge of a good conscience , hath emboldened most of the vices of the world , * petrified the practicall faculty , and made it insensible of any of those stripes , or threats , or discipline , which the law of nature or of christ hath provided for the restraint of their subjects . and from thence it daily happens that not only the most unchristian but unhumane practices , the most unnaturall savage barbarities of these last yeeres , ( which no parasite can flatter , or president extenuate ) are now avowed to be dictates and commands of conscience , and so not onely reconcileable with piety , but advanced and set up for the onely measure of it , and no man allowed to passe for conscientious which hath any remainder of morall or christian virtue ( in the ancient notion of the word ) discernible in his actions ; and so not onely zozimus his slaunder of constantine is become the reall guilt of too many professours , ( those sins confidently committed by them , for which no other religion allowes any expiation ) but , beyond the malice of that false tongue , the sinnes themselves resolved on as a speciall {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or purgative , an act of supererogating virtue , sufficient to sanctifie any other impurities . to these so grosse errours both in opinion and practice the present height o● animosity , and vehemence of the flame may possibly have betrayed men ; but what it should be that hath so heightned the passion , and first elevated it to this pitch of distemper , will not be discerned any otherwise then by conjecture from the quarrels which have been most insisted on , against the established government and discipline of the church , and the indifferent actions , and ceremonies , and observances either prescribed , or customary among us ; to which when no direct immediate blame or accusation could be affixt , it hath been the manner to object obliquely , somtimes that they have been matter of scandall , and that thought to have been sufficiently proved , if any could be produced who have disliked them , ( as if their being displeased were to be scandalized , or one mans being angry once without a cause , were for ever a just cause for others to be angry at that which were of it self most innocent ; ) sometimes that the crime of will-worship were chargeable on them , supposing first , ( but not proving ) will-worship to be a crime , and then every the least observance uncommanded ( though withall as perfectly unprohibited ) by scripture , to be the interpretation of that crime ; and sometimes that they have been superstitious ; by the equivocallnesse of that word , first perswading themselves and others that every excesse in religion comes under that title , and then that the uncommandednesse of any thing induces that excesse , and consequently involves in that guilt . to which three so inauspicious ( i may adde scandalous ) misprisions broached by satan , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to the fall , and so truly to the offending of many in israel , these ensuing treatises were designed as antidotes or cures ; to which end if they may prove in any degree successefull , the writer of them will never repent that he hath subjected them to the various & passionate censures of the many , hoping thereby that the mature and impartiall judgements of the few may be also provoked to interpose . by whose pleasure and serious examination , whether they shall stand or fall , they are in all humilitie submitted . h. hamond . of conscience . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . by h. hamond , d. d. london , printed for r. royston , at the signe of the angel in ivie-lane . . of conscience . § among the many practicall errours which are gotten abroad into the world , a very large proportion there is of those which have either suckt their poison from , or disguised it under that specious venerable name of conscience . that which the philosophers could call their guardian angell , and justifie the phrase by vouching none but angelicall dictates from it : that which some good-natured atheists did so revere that they defined the onely deity in the world , and in proportion phansied nothing but god-like of it , is now by some christians ( like the true god among the heathens ) worshipt in so many corporeous shapes , that there is at length scarce any thing so vile ( phansie , humour , passion , prepossession , the meanest worldly interest of the ambitious or covetous designer , like the calves , the cats , the crocodiles , the onions , the leeks of egypty but hath the favour or luck to be mistaken for conscience , and receive all the respect , that i say , not adoration , that belongs to it . § 't will be then but an act of justice and mercy , justice to truth , and mercy to the abused world , and withall a speciall preparative to a prudent reformation , to rescue so divine a man from such heathenish usage , to restore it to its naturall primitive simplicity , and cast out all the false formes which it hath been forced to appeare under . to which purpose all that i shall designe will be reduced to these two enquiries : . what is the proper notion of conscience . . what is required to entitle a man to a good conscience . § for the former of these , what is the proper notion of conscience , i shall labour to finde out not among the scholasticall definitions or divisions of it among humane writers , but onely by observing the force and use of the word in the scripture , particularly the new testament . and he that shall meet it there times , and but take a view of it at every meeting , will sure come to some degree of acquaintance with it , and find upon judgement reason to resolve , what for his ease i shall now lay before him . § that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , conscience , is no more then science or knowledge , ( and therefore being but once used by the gre●k translators of the old testament , eccles. . . it is there set to expresse a word which is otherwise by them commonly rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) onely with a peculiar relation added to it , as that knowledge is in order to action . thus tit. . . when {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mind and conscience are distinguished , t is obvious to any to discerne the ground of that distinction , that former being properly the denotation of the faculty meerly speculative , or intellectuall ; this latter , of the practicall judgement , or that whether act or faculty of the understanding soule , which extendeth to practice ; the apostle by that phrase , [ the mind and conscience are defiled ] meaning distinctly this , that this errour in mens judgements , ( which is the defiling of their mind ) carryes un-christian practice along with it , ( which is the defiling of the practicall faculty ) this judaicall mistake in their understanding is attended with judaizing actions in their lives , the former apportioned to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the false judaicall doctrines , which relate to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the mind , the second to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the commands of men perverting the truth , v. . which relate to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the conscience . § for the clearing of which ( that it is such a practicall knowledge in the acception of the scripture ) if there need any light , you may have it from the survey of every place severally , and in speciall from this one , pet. . . this is thank-worthy , if {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for conscience of god a man suffer griese , &c. i. e. if for this obedientiall practicall knowledge of god ( this knowledge of truth attended with a resolution not to disobey god , though it cost a man never so deare ) he suffer g●iefe , &c. § this being premised , there is but one thing more to be added to this matter , and it is this ; that we take no●ice of the severall wayes of aspect that conscience hath upon practice ; one forward in the direct line , another backward , or by way of reflection ; which are ordinarily exprest by the double office of conscience , . as a cust●s or monitor , advising and instructing and keeping us to our duty ; . as a witnesse testifying to our selves and to god what we have done ; which is in plainer termes no more but this , that there are two sorts of conscience ; . conscience of duty to be performed , or full perswasion that such a thing ought to be done , or not to be done by me , a being resolved of the necessity or unlawfulnesse of any thing , and conscience of having performed , or not performed it , a knowing or judging my self to have done well or ill . and under these two notions , all the severalls in the new testament , ( and the one sole place of the apocryphall bookes of the old ) will be contained , if you please , you may see how . § to the former kind belongs that famous place , rom. . . you must be subject ( to the supreame powers , v. . ) not onely for wrath , i. e. feare or danger of punishment , the effect of wrath ( the magistrate being gods minister , an avenger for wrath , or punishment to him that doth evill , v. . ) but also {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for or because of conscience , i. e. because it is the command of god , and consequently that which all interiours ( every soule ) may , if they be not wilfully blind , know to be their duty , [ to be thus subject . ] § so cor. . . for some with conscience of the idol , i. e. being resolved in mind , that it is not lawfull to eate or taste of any {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , part or portion of the idol-feast ( whether {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , at the idoll table , or having bought it at the shambles , as it seemes , was the fashion for those {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to be sold there at second hand c. . . ) accounting it unlawfull to eate any meat consecrated to that use , doe yet eate that which is of this nature , and by so doing , their weake i. e. uninstructed conscience is polluted , i. e. they sinne against their conscience , doe that which they are perswaded they may not doe , which although it be never so innocent a harmlesse thing in it selfe ( an idoll being simply nothing ) yet to them which doe it , when they think it unlawfull ( and all have not knowledge , saith he in the beginning of the verse , i. e. are not sufficiently instructed in their duty ) it is pollution or sinne , according to the fore-mentioned place tit. . . to the pure all things are pure [ all things ] i. e. all things of that nature of which he there speaks , though in themselves indifferent , [ are pure ] i. e. may lawfully be used [ by the pure ] i. e. by them which are rightly instructed , but to the polluted and unbeleevers ( i. e. to them that are misled by jewish fables , or by the dogmatizing of false teachers , and brought to beleeve things to be prohibited by god , which are not prohibited ) to them that are guilty of this kind of judaisme , and ( as it is interpretative ) unbeliefe there is nothing pure , but their mind and conscience are polluted , both their understanding is in an errour , taking falsity for truth , and their practicall resolution is sinfull also , nay obliged to sin , which way soever they turn themselves , whether they abstaine superstitiously , when they are not bound by god to abstaine , ( which is the sinne of those that are subject to ordinances , col. . . of which i have spoken at large in another place ) or whether they abstaine not , when they are perswaded that they ought to abstaine , which is sin against conscience . § from whence by the way you may observe the miserable lot of those which have not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} knowledge in the beginning of that verse , which are missed to think any thing unlawfull which is lawfull , and continue in that errour without seeking of light , which are thus impure ( for to such {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nothing is pure ) they are , as long as they remaine so , obliged to sinne , which way soever they take to , abstaine or not abstaine . for though in things indifferent and uncommanded , simply to abstaine were no sinne , yet then to abstaine {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as from a thing abominable or unlawfull , is both by scrip●ure and the ancient councels , in case of marriage and meats , every where condemned as sinfull : and yet on the other side to eate without , or against faith , i. e. being doubtfull whether it be lawfull or no , or being perswaded it is unlawfull is sin , ( saith the apostle ) and there is great necessity to such of seeking , ( and in others great charity of helping them to ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} instruction , or right information in this case , which is the onely cure for this unfortunate malady . § so againe ver. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; the conscience of him that is weake , or ( which is the same ) v. . and v. . the weake conscience ] signifies the false perswasion of him that is in an errour , an erroneous conscience , weaknesse noting sicknesse in the scripture stile john . . cor. . and errour being the disease or sicknesse of the soule , and that with a little improvement growing destructive and mortiferous ; as in case he that hath that erroneous sick conscience , doe act somewhat againsgt conscience , and so adde sinne unto errour , for then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} v. . that sick man dyes , perishes of that disease . soch . . , , , . the word conscience is still in the same sense , for conscience or consideration of duty , and so pet. . . forementioned . § so likewise pet. . . where baptisme is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the answer of a good conscience to god , the good conscience signifies conscience rightly instructed in its duty , as in baptizing those of full age it is supposed to be ; which conscience is then to answer and consent to all gods proposals in baptisme ( or the ministers in gods stead ) such as [ wilt thou forsake the devill , &c. ] and so the words will be interpreted in a sense proportionable to that of denying ungodly lusts , tit. . . which there the appearing of christ is said to teach us . for as lust proposes ungodly questions to us , which we are bound to deny ; so god in baptisme is supposed to propose good questions to us , which we are bound to grant , and stipulate the performance of them , and that is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the answer of a good conscience to god or to his questions proposed in baptisme , after the manner of ancient pacts among the romans made by way of question and answer , as part of the ritus solen●s or formalities of them . § but then for the second acception of the word , as it notes conscience of what we have performed , or passing judgement on my selfe for what i have done , ( and that either for any one individuall act , or for the maine of our lives , our state ; and that againe either acquitting or condemning or considered in a third notion common to both those , passing sentence in generall ) so shall you find it in many other places , and indeed in all the rest which we have not hitherto named . § for the first of these three species as it acquitteth , you have it act. . . i have lived , ( or behaved my selfe in all my conversation towards men {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in all my politique , or publique relations ) with or in all good conscience , in such a manner , as i cannot excuse my selfe of any thing done contrary to my christian profession , or dignity of my apostolicoll calling . so cor. . . the testimony of our conscience is exprest by what followes , that in simplicity &c. we had our conversation in the world . so good conscience is taken tim. . . and . and . . and tim. . . heb. . . pet. . . but above all you have a speciall place belonging to this first branch of the second in act. . . [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] we render it a conscience void of offence , the meaning is , a confidence and assurance that he hath done nothing subject so much as to the censure of having scandalized others ; for saint paul being there accused by the jewes v. . . for crimes , sedition , heresie , and profaning of the temple , he answers to the first v. . to the second v. . to the third v. . . and his being purified in the temple after the jewish manner he makes an evidence of his innocence in that particular , a proofe of his not having scandalized any jew , which to have done would have been a fault in him , whose office it was to become all things to all men , that he might gaine or save all , and not to discourage or deter any who might be gained by complyance ; and the doing so , is it which is called being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cor. . . giving none offence to the jews , the very word in the place of the acts . § in the second place , the accusing or condemning conscience is often mentioned also ; john . . convicted by their conscience , or reproved some for one sinne , some for another . so by intimation heb. . . where t is said of the legall sacrifices that they could not make perfect as pertaining to conscience , where the word [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] rendred to make perfect , signifies in the sacred idiom [ to consecrate , ] to make a priest , whose office being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to draw neare to god , proportionably {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to perfect or consecrate as pertaining to conscience signifies to give accesse with boldnesse to god , by taking off that guilt which formerly lay upon their conscience , the same that v. . is called , to purge the conscience from dead works , to wash off that guilt of sin past , which hinders their approach to god , obstructs all entrance to their prayers ( for we know that god heareth not sinners , joh. . . and is . . . ) whereupon t is observable , that heb. . . when he bespeaks their prayers for him , he adds this reason to encourage them to doe so . for we trust we have a good conscience , that good conscience being necessary there to have other mens prayers heard for them , as here to give themselves accesse to god in prayer . so heb. . . conscience , or conscienciousnes of sins , and v. . evill conscience , and so wisd. . . there is mention of wickednesse condemned by her own witnes and prest by conscience . § and of the last sort , in the latitude common to both , are rom. . . rom. . . cor. . . and . . and tim. . . all cleare enough without the help of our paraphrase to adde light to them . § having thus marshalled all these places of scripture into ranks , and given some hints of generall insight into them , it now remaines that we return a while to the neerer survey of the two generall heads , and first of the former acception of the word , as it imports a monitor , or director of life , by which our actions must be regulated , and from the mistaking of which the chiefe inconvenience doth arise . § to which end , it will be absolutely necessary to settle and resolve but one question , what is that rule or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of conscience , from whence it must receive its regulation . for he that draweth a line of direction for another , must have a rule to draw it by , and that a straight exact one , or else the directions will not be authentique , and they which walke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} exactly or conscientiously , must {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} walk by rule , phil. . . and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} have their eye or thought alway upon that one thing , their rule of direction , or else be they never such {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the beginning of that verse , such forward proficients , their end may be perdition v. . this when once we have done , the difficulty will soone vanish . § and to this purpose i shall take that for granted which in thesi i never heard any doubt of , ( though many of our actions look otherwise in hypoth●si ) that law is this onely rule ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rule and law being words of the same importance , and nothing fit or proper to regulate our actions , but that which the law-giver , to whom obedience must be payed , hath thought fit to rule them by . to which purpose it is ordinarily observed that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sin , or ab●rration from that rule by which we ought to walke ( for so that word naturally signifies ) is by saint john epist. . . defined {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which we render a trangression of the law . i● which place of saint john , though the truth is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} denoting more then the bare commission of sinne in that author generally , viz. the wilfull perpetration of it , and an indulgence in , and habit of so doing ) the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} must proportionably also signifie not onely transgressing , but wilfull habituall contemning the law , b●●ng an exlox , or without law ( as the idolatrous atheist is said to be without god in the world ) i. e. without any account or respect of it , ( and so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} joh. . . notes the greatest degree of sinfulnesse , we render in workers of iniquity , and so very frequently in the septuagint we finde {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , where we render the hebrew by mischiefe ) yet still the observation stands good , that law is the rule , in aberration from which all sinne consists , and so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in both senses , the least degree of sinne a deviation from the law , and a malicious contentious sinning a malitious contemptuous deviation , or transgression , and so saint paul hath also resolved it , that where ●here is no law , there is no transgression , no {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. . . no going awry , when there is no rule proposed to goe by . § this being so cleare in i●s selfe , and yet through the mistakes , yea and impities of the world b●come so necessary to be thus farther cleared ; two things there are which will hence inevitably follow , the first negative , the second positive ; the first or the negative , that whatsoever undertakes to direct , or guide our actions , to tell us our duty , that this we must , that we may not doe , and hath not some law , ( in force , and still obligatory to us ) to authorize those directions by , is not conscience , whatsoever it is . § first , humour it may be , to think our selves bound to doe whatsoever we have a strong inclination to doe , it being a matter of some difficulty to distinguish between my naturall and my spirituall inclinations , the motion of my sensitive appetite , and my diviner principle , my lower , and my upper soule , and the former commonly crying louder , and moving more lively , and impatiently , and earn●stly then the other . § secondly , phansie it may be , which is a kind of irrationall animall conscience , hath the same relation to sensitive representations ( those lawes in the members ) which conscience hath to intellectuall ( those lawes of the mind ) and then , as aristotle saith , that in those creatures which have not reason , phansie supplyes the place of reason ; so they which have not , or will not have conscience to direct them , phansie most commonly gets into its place . or § thirdly , passion it may be ; our feares will advise us one thing , our animosities another , our zeale a third , and though that be perhaps zeal of god , yet that zeale is a passion still , one of those which aristotle hath defined in his rhetoricks , being not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to knowledge or conscience , rom. . . for the hebrew word , as i told you , is rendred by those two words promiscuously , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , knowledge and conscience . or § fourthly , diabolicall suggestion or infusion it may be , an enthusiasm of that black spirit ; as it is , ( or of some thing as bad in effect ) infallibly , whensoever rebellion , sedition , murther , rapine , hatred , envy , vncharitablenesse , lying , swearing , sacriledge , &c. come to us under the disguise of religion and conscience ; and therefore the spirits must be searcht whether they be of god , or of the devill ; and no surer way to doe it , then by these and the like symptomes , these fruits and productions of that infernall spirit , which so perfectly represent and owne their parent , that none but blind or mad men or daemoniacks can beleeve them in earnest to come from god . or § fiftly , false doctrine it may be , and that againe set off either by the authority of the teacher , or by the dignity of some eminent followers and practicers of it , and then the apostle calls it [ having mens persons in admiration ] or by the earlinesse of its representation , being imbibed and taken in first , swallowed and digested before the truth was offered to us , and then it is prejudice or prepossession , and this again alwayes assisted by the force of that old axiom , [ intus existens &c. ] and by that which is naturall to all habits , to be hardly moveable , and yet further improved sometimes by pride and obstinacy , alwayes by selfe-love , which makes us think our own opinions ( i. e. which we are already possest of ) the truest ; which in this case is in effect to think our luck the best luck , and the same which was observed in one worst sort of heathens , who , whatsoever they saw first in the morning , worshipt that all the day after ; a choosing of perswasions as country men choose valentines , that which they chance to meet with first after their coming abroad . § besides these , many other things it may be , and so , . it is oddes enough that it will not be conscience , which pretends to be so , and . it is certainly not conscience , unlesse it produce some law for its rule to direct us by . and this was the negative or first thing . § the second or the positive thing which followes from the premises , is this , that conscience of duty in any particular action is to be ruled by that law which is proper to that action ; as for example : the christian law is the rule of conscience for christian actions ; the law of reason , or morall law , for morall ; the law nationall , municipall , or locall , for civill ; the naturall , law of all creatures , for naturall actions ; and the law of scandall , ( a branch of the christian law ) for matters of scandall ; and the law of liberty , for indifferent free actions . and as it is very irregular , and unreasonable to measure any action by a rule that belongs not to it , to try the exactnesse of the circle by the square , which would be done by the compasse , and in like manner to judge the christiannesse of an action , by the law of naturall reason , which can onely be judged by its conformity with the law of christ , superiour to that of nature ; so will there be no just pretence of conscience : against anything , but where some one or more of these lawes are producible against it ; but on the other side , even in the lowest sort of actions , if they be regulated by the law proper to them , and nothing done contrary to any superiour law , even by this god shall be glorified , cor. . . a kind of glory resulting to god from that readinesse of submission and subordination of every thing to its proper rule , and law , to which the great creator hath subjected it , and of all lawes to that supreme transcendent one , the law of christ . and though some touches there are in the scripture of each of these lawes , some sibrae or strings of them discernibly there , so farre , that there is nothing almost under any of the heads sorementioned , but by the scripture some generall account may be given of it , and againe , though that of scripture be the supreame law of all , and nothing authorizeable by any inferiour law , which is contradicted or prohibited by that , yet is not that of scripture such a particular code or pandect of all lawes , as that every thing which is commanded by any other law , should be found commanded there , or be bound to prove its selfe justifiable from thence , any further then that it is not there prohibited , or thereby justly concluded to be unlawful . § from whence by the way , i conceive direction may be had , and resolution of that difficult practicall probleme , what a man may doe in case he be legally commanded by his lawfull superiour to doe what he may lawfully doe , which yet he is perswaded he may not doe , or doubteth whether he may or no . for in this case if he be not able to produce some plaino prohibition from some superiour law , as from that of scripture , he cannot be truly said to be perswaded in conscience , ( which implyes knowledge ) of the unlawfulnesse of that thing , nor consequently hath he any plea for disobedience to that lawfull command of his superiours . all that may be said , is , that he may from some obscure place misunderstood have cause or occasion to doubt whether he may doe it or no , and then , although doubting simply taken ( i. e. where no command interposes , ) may keep me from doing what i doubt , yet it ought not to be of that weight , as to keep me from my lawfull superiours lawfull command , because that very command is a sufficient ground to supersede my doubting , when i have no plaine prohibition of scripture to the contrary , ( which in this case i am supposed not to have , for if i had , then , first , it were not a lawfull command , and secondly , i should not doubt but be assured ) it being my duty , and part of my christian meeknesse , in doubtfull matters to take my resolution from those whom god hath placed over me , and it being the sinne of dogmatizing to affirme any thing for me or others to doe , which some law of god , &c. still in force , doth not prohibit ; which sin being added to that other of disobedience to my lawfull superiours , will sure never be able to make that commence virtue , which was before so far from any pretentions to that title . § having proceeded thus far in the search of the ground of conscience , 't were now time to reduce this operation to practice , and shew you , first , what directions conscience is able to afford from every of those lawes for the ruling of all actions of that kind ; and secondly , what an harmony and conspiration there is betwixt all these lawes , one mutually ayding and assisting the other , and not violating or destroying . but this were the largest undertaking that could be pitcht on in the whole circle of learning , aerodius's pandectae rerum ab omni aevo judicaturum , and all the schoolmens and casuists volumes , de legibus , de jure & justitia , and on the decalogue , would be but imperfect parts of this ; i shall give you but one taste or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of it , by which the reader will be perswaded to spare me , or rather himselfe that trouble . § the prime of these , the christian law , is the rule of all actions that come within that spheare , sets downe the nature of all christian duties of piety , and love of our brethren in generall , and more particularly of faith , hope , charity , repentance ; selfe-denyall , taking up the crosse , &c. of humility , meeknesse , mercifulnesse , peaceablenesse , obedience to superiours , patience , contentednesse , and the like ; and the relation of a christian being a grand transcendent relation , there is no action imaginable , but may either in respect of the matter , or motive , or principle , or circumstances , offend against one of these , ( and then , malum ex quolibet defectu , the least of these defects blemisheth it ) and so conscience directed by that rule or law , will direct me either to doe it , or not to doe it in that manner , and then t is not any complaynce with , or agreeablenesse to any or all other lawes , which will make this action christian , which hath any such notable defect or blemish in it ; not to pursue this any farther , having thus named it , and shewed you the vastnesse of the sea it leads to , it will suffice to our present designe to tell you , that from what is said these corollaries , to omit many others , will be deducible . § . that it is not possible for conscience ( be it never so strongly perswaded ) to make any action lawfull , which is not regulated by those rules , or lawes which are proper to it , and reconcileable with the grand rule , the christian law . conscience can never transforme profanenesse into piety , sacriledge into justice or holinesse , rebellion into obedience , faction into humility , perjury , or taking of unlawful oathes into religion , rapine into contentednesse , inhumanity into mercifulnesse , adultery , fornication , divorces , ( save in case of adultery ) or any uncleannesse into purity , labouring to shake a kingdome , ( to remove the crosse from my owne shoulders to another mans ) into taking up of the crosse ; but contrariwise , if it be truly and univocally conscience of duty , it will tel me that every one of these foule titles belongs to every such action ( the scripture being so cleare in these particulars , that there is no place or excuse for ignorance or mistake ) and by setting before me the terrors of the lord , perswade me not to venture on any one such action upon any termes ; or if i have ventured , it will smite and wound me for it , and drive me to timely repentance ; or if it doe not , t is either a cauterized insensate conscience , a reprobate mind , or else some of these images , which even now i mentioned , mistaken for conscience ; or if it be a full perswasion of minde , that what i thus am about , i am obliged to doe , ( if that be a possible thing in such matters and under so much light ) t is then in the calmest style an erroneous conscience , which is so far from excusing me ( unlesse in case of ignorance truly invincible , which here is not imaginable ) that it brings upon me the most unparalleld infelicity in the world , an obligation to sinne which way soever i turne my selfe , on one side appearing and lying at my doore the guilt of committing that sinne which i have so mistaken , and on the other the guilt of omitting that ( though sinne ) which my conscience represented to me as duty ; and nothing but repentance and reformation of judgement first , and then of practice , will be able to retrive the one or the other . § the second corollary will be this , that it is the most unreasonable insolence in the world , for them that can swallow such camell-sins as these without any regrets , nay with full approbation , and direction ( perhaps ) of conscience ( if that may be called conscience which is so divided from , and contrary to knowledge ) yet to scruple and interpose doubts most tremblingly , and most conscientiously in matters of indifferency ; not so much as pretended to be against the word of god , ( and so within the law of christian liberty , that they may be done if he will ) and yet over and above their naturall indisterency commanded by that authority , in subjection to which the christian vertue of obedience consists ; and all this either first upon no ground of conscience at all , but only that it is contrary to their phansy , their humour , their prepossessions ; or secondly because it is a restraint , upon their christian liberty , which yet christ never forbid to be restrained quoad exercitium , as farre as belongs to the exercise of it , but hath permitted sometime the care of not offending the weak brother , i. e. charity , and sometime obedience , to lawfull superiours , to restreine it , ( for if in things indifferent they may not restreine , there can no obedience be payed to them ; ) or thirdly because they are offensive ( though not to them , yet ) to others , who are perswaded they are unlawfull . whereas i that perswasion of those others is erroneous , and not sufficient to justifie disobedience in thems●lves , much lesse in other men , in case of lawfull humane command , and that their censuring of such indifferent actions , i. e. being angry without a cause , may bee greater matter of scandall , and so more offensive to others , and more probable to work upon them to bring them by that example to be so angry also , then the doing that indifferent action , mistaken by others , and condemned for unlawfull , would be to bring th●m to transcribe that reprobated samplar , i. e. to doe what they thus condemne ; all men being farre more apt and inclinable to break out into passions , then into acts against conscience , and so more likely to be scandalized or offended , or insnared , by following the former , then the latter example , to sinne ( for company or after another man ) by censuring whom he censures , which is being angry without a cause ; then by doing what they are advised and resolved they ought not to do , which is sinning against conscience . or fourthly , because they are against their conscience to doe , whilst yet they produce no law of god or man against them , and so in effect confesse there is nothing in them against conscience ; unlesse , as before was noted , they wilfully aequivocate in the word conscience ; which will and skill of theirs , as it will not make any thing , unlawfull , which before was indifferent , so will it not conclude ought , save only this , that they which are so a●tificious to impose on others , and forme scruples where there were none , would not be thought the likeliest men to swallow grosse sinnes under the disguise of vertues , or if they doe so , will have least right to that onely antidote of invincible ignorance to digest them . § the third corollary will be this , that scrupulousnesse of conscience in some lighter lesse important matters ( if it may be supposed excusable , ●s a weaknesse of an uninstructed mind , joyned with that good symptome of tendernesse of quick sense , yet ) can n●ver hope to be accepted by god by way of commutation or expiation for grosser sinnes , so that he that falls foulely in any confessed sinne , should fare the better at the great day of account , or be in lesse danger of being cast out of gods favour for the present , because he is over-scrupulous in other things : for sure this were a strange way of supererogation to pay one arreare to god by running into another with him , to discharge a debt by owing more . and yet this is an errour which may seem worth the paines of preventing , it being so notoriously seen , that some men , which professe to have care of their wayes , and must in charity be beleeved to have so , goe on confidently in greivous sins , which they cannot but know will damne without repentance , ( the sentence of not inheriting the kingdome of god , gal. . being so distinct , and punctuall , and absolute , and indispensable against them ) and yet have no antidote to relye on for the averting that danger , but onely this of their exactnesse and scrupulousnesse in things indifferent ; which if they shall say they doe not confide in , they are then obliged , in conscience , and charity to their brethren ( who may follow them to this precipice ) either to give over hoping , or to set to purifying , without which there is no true ground of hope . this hint puts me in mind that there is another part of my design still behind , belonging to the second notion of conscience , to examine § what it is that is required to entitle a man to a good conscience ; which will briefly be stated by premising what before was mentioned , that the good conscience belongs either to particular single performances , or to the whole state of life and actions . to the first there is no more required , but that that particular action be both for matter and circumstance regulated by the rule , or rules which are proper to it , and have nothing contrary to any superiour transcendent rule . as that my meale be with sobriety and thanksgiving , my almes with chearfulnesse , liberality , discretion , done in gratitude and obedience to god , and mercifulnesse to my brother , without reflexion on my own gaine or praise in this world . but for the good conscience , which belongs to the whole state of life and actions , which is called a good conscience in all things , heb. . . or a good conscience consisting in having a good conversation in all things , ( for so the punctation in the greek will direct rather to render it , [ we have a good conscience , willing to live well , ( or have an honest conversation ) in all things ] there the difficulty will be greater . and yet two texts there are which tend much to the clearing and disinvolving of that one , pet. . . where {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , good conscience in the beginning of the verse , is explained in the close by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a good conversation in christ , or a good christian conversation , or such as now through christ , by the purport of the second covenant may and shall be accepted for good . where the word [ conversation ] denoting first the actions and behaviour both toward god and man , and secondly , the whole course and frame of those actions , ( wherein it seems a good conscience consists , ) cannot better be explained then either by the apostles , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an accurate exact walking , eph. . . or the phrase to titus , c. . . living soberly and righteously and godly in this present world ; the first respecting our duty to our selves , or actions , as private men ; the second , our duty to our brethren , in our more publique capacities ; the third , our duty to god as creatures , men , and christians ; or saint lukes character of zachary and elizabeth , luk. . . walking in all the commandements and ordinances of the lord blamelesse ; walking blamelesse , in all : universall sincere obedience , ( not entire or perf●ct without ever sinning , but ) considered with the rules of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or moderation of strict law , ( which is now part of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the gospel-law , by which a christian is to be tryed , as equity is a part of the municipall law of this land ; such is mercy for frailties , and infirmities , and grosser lapses recovered and retracted by repentance ) now under the gospel , so as to be acceptable to god in christ ; which was intimated ( as in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in christ , pet. . so ) in the former part of that verse , and their character {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , righteous before god : which phrase [ before god ] hath a double intimation worth observing in this place , first of the perseverance or perpetuity of that righteousnesse ( as opposed to the temporary of the hypocrite ) for the phrase {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ before him ] refers to the shew bread of old , exod. . . which was to be set before god alway ; and therefore is sometime called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the bread of faces , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bread before his face , literally {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , before him , and sometimes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} perpetuall bread , and secondly , of the acceptation or reception in the sight of god , for that againe was the end of setting the bread alwayes before god , that god looking on it might accept them ; and so righteousnesse before god , is such righteousnesse as god will please in the gospel to accept of , as when visiting the fatherlesse , &c. jac. . . is called , religion pure and undefiled before god the father ; it noteth such a degree of unblemisht purity , not as excluded all sinne , but as god in christ would ( or hath promised to ) accept of . and the same phrase therefore is in another place of the same chapter , luk. . . rendred by our church in the gospel for midsummer day by these words , such as may be acceptable for him . § which being all taken into the description of a good conscience , that it is such a continued good conversation as god now under the gospel promiseth to accept of ; the onely difficulty behind will be , what that is which god promiseth to accept of ; to which end , it will be very instrumentall to take in that other place which i promised , and that is that forementioned , heb. . . where the good con●cience is evidenced ( or the ground of confidence that he hath a good conscience , demonstrated ) by this [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] willing , or resolving , or endeavouring to live honestly , or to have honest conversation in all things . from whence the onely thing which i desire to collect is this , that the sincere resolution or endeavour to live honestly in all things ( which i remember , one of our ancientest church-writers saint cyrill of jerusalem calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and opposes it to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , works ) is the scripture nomination of a good conscience , or the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that great treasure of confidence to all which have it ; that ground of mature perswasion for any , that he hath , or shall by god be allowed , and acknowledged to have a good conscience . § and if it be farther demanded what is necessarily required , ( and how much will be sufficient ) to denominate a man such , what is the minimum quod sic of this sincere resolution , or endeavour , although that , i confesse , will be hard if not impossible , to define in such a manner , as shall come home to every particular , ( the proportions of more or lesse , knowledge or strength , the inequality of the talents of illuminating and assisting grace still interposing and making a variation ) yet will it not be matter of much difficulty to give some generall advertisements , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which will be acknowledged as soone as mentioned , and being put together , and by each man single applyed to his particular case , by way of self-examination , will be able to tell him in some measure , whether he hath a good conscience or no . and the first of these will be , that § acts and habits of sinne in the former ( heathen or unregenerate ) part of the life , of what nature ( and clothed with what aggravations ) soever , if they are now retracted and renounced by repentance ( as that signifies not onely a sorrow , but a thorow change ) are reconcileable with a good conscience . the truth of which is cleare , first , because the gospel allowes place for repentance , and promises rest to the heavy laden , so he come unto christ , and mercy to him that confesseth and forsaketh . secondly , because the sincerity of resolution and endeavour now , ( which is all that is required to a present good conscience ) is reconcileable with past sins , even of the largest size . thirdly , because saint paul himselfe , which was once a saul , can yet say confidently , that he hath a good conscience . and fourthly , because ( which i shal a little enlarge on ) the sinne against the holy ghost , which alone is by the gospel made uncapable of remission , is , as i conceive , no act , no nor course of any speciall sinne , but a state of final impenitence , a continued persevering resistance of all those saving methods which are consequent to the descent , and are part of the office of the holy ghost . § to which purpose i shall give you one hint which may perswade the preferring of this opinion before the contrary , and it is by observing the occasion of christs delivering those words concerning the irremissiblenesse of speaking against the holy ghost . those words are delivered by christ both in saint matthew and saint mark upon occasion of that speech of the jewes , that christ cast out devils , by the prince of devils , which was clearly a blaspheming or speaking contumeliously against christ himselfe , or the sonne of man , and there is no passage in the text which can conclude that that speech of theirs was by christ called the blasphemy against the holy ghost , but rather the contrary that it was a blasphemy onely against the sonne of man ; for t is apparent that christ mal. . . for the space of six verses sets himselfe to convince them of the falsity of that speech ( which probably he would not have done , if they , to whom he sp●ke had been in an irrecoverable irreversible estate of blasphemy . for that he should take such paines onely to leave them unexcusable , . there was no great need , in this case they were so already . . it is a mistake to think that christ doth so at any time , they are bowels of mercy and not designes of mischieving , or accumulating their sinne , and judgements , which incline him to call and knock , and labour to convince sinners ) and having done that , doth both invite them to repentance by shewing them the possibility of pardon yet , and give them an admonition able to shake th●m out of all impenitence , by telling them the danger which attended , if the only last method of working on them which was yet behind , did not prosper with or work upon them , this is the importance of that and verse concerning the speaking a word , i. e. standing out against the sonne of man on one side , and the holy ghost on the other ; the summe of which is this , there shall be by the coming of the holy ghost a possibility of pardon and meanes of reformation for those that resist and hold out and even crucifie christ ( as by the coming of christ , there was for those that should beleive on him , though they had formerly lived disobedient unto god the father , resisted those methods of mercy used on them under the old testament ) for them that speak a word . i. e. by an hebraisme doe an action ( of affront , of injury , of contumely ) against christ , yea that resist and beleive not on him , but conceive and affirme him to cast out divels by the power of beclzebub ( which was as contumelious a thing as could be said of him ) but when christ shall be taken from the earth , and the holy ghost shall be sent down to convince the world of that great sinne of crucifying christ , and to s●ttle in the church of god such an orderly use of all gospell-meanes that may tend to the bringing sinners to repentance ( the use both of the word and sacrament and censures and all other things necessary to that great end of working on the most contumacious ) that if this prevaile not , there is little hope left of ever working on such perversenesse , then it is to be resolved , that those that thus stand out against all those saving methods of gods last oeconomy , shall be left uncapable of any good , of any whether meanes of yet-farther working on them , or of pardon either in the church or in heaven , there being no more persons in the god-head now behind ( unlesse we will change the christians trinity into pythagorasses {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) nor consequently meanes in the providence of god , for the reducing of , or obtaining mercy for such . by this it will appeare that this blasphemy against the holy ghost is not any one act no nor habit of sin ( particularly not that speaking against christ there , which you will also guesse by saint luke , who mentions not that speech of theirs concerning his casting out divels by the prince of divels , and yet sets down this speech of christ , of the irremissibility of this blasphemy against the holy ghost , luke . . which argues that this hath no neare relation to that ) but a finall holding out against , and resisting the whole office of the holy ghost , and all those gracious methods consequent to it . § to which i shall only adde in reference to my present purpose ( that there may be no place of doubting even to him which will not receive my interpretation of this place ) that even by those which conceive it to be some speciall kind of sinne , yet the unpardonablenesse of it is acknowledged to arise from thence , that it is impossible for any such to repent , yet not for any that repents to find pardon and mercy , which is sufficient for the confirmation of my present proposition . § 't is true indeed , that he that is sold a slave of sinne , the unregenerate carnall man , is , whilst he is so , in a most hopelesse , comfortlesse estate , and if he have any naturall conscience left him , it must needs be a kind of feind and fury with him , no peace to such wicked , saith my god , and it is as true that the recovery of such a man out of the grave of rottennesse , that lazarstate in sinne , is a miracle of the first magnitude , a work of greatest difficulty ( christ groanes at the raising of him that was dayes dead and putrified in the grave ) and costs the sinner much dearer to be raised out of it . saul is strucke down in his march towards damascus , blind and trembling before his conversion ; but yet still when this conversion is wrought , he may have a good conscience what ever his foregoing sins were . and although the apostles censure heb. . . and . . light yet heavier upon those who after the knowledge of the truth and gust of the life to come , and participation of the holy spirit relapse to their former sinnes , it being there affirmed that there is no possibility to renew them , or ( as the greeks read it ) for them to renew or recover to repentance , and consequently the sacrifice for sinne [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] no longer belonging to or remaining for them , yet doth not this hinder the truth of the present proposition ; for those places to the hebrews belong not to the sins of the unregenerate life , which only now we speak of , but of the relapse after the knowledge of the truth , . even in those places speaking of those sinnes , the doctrine is not , that there shall be any difficulty of obtaining pardon for them upon repentance , ( for the subject of the apostles propositions is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} men considered exclusively to repentance , as abiding in sinne unreformed impenitent , and to such we designe not to allow mercy ) but that this is so great a grieving and quenching of the spirit of god , that it becometh very difficult , and in ordinary course impossible for them that are guilty of it to repent , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} again to recover to repentance : it being just and ordinary with god upon such sinnes of those to whom he hath given grace , to withdraw that grace againe , according to his method and oeconomy of providence exprest in the parable of the talents , [ from him that hath not made use of the grace or talent given , shall be taken away even that which he hath ] and wisd. . . the holy spirit of discipline will not abide where unrighteousnesse cometh in ; and so being thus deprived of that grace , it is consequently impossible that those should {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in a neutrall sense , renew and recover , or in an active reciprocall renew or recover themselves to repentance , though yet for god to give a new stock of grace it is not impossible , but only a thing which he hath not by revealed promise obliged himselfe to do ; and therefore whether he will doe it or no , is meerly in his own hand and dispositive power , and that which no man hath ground to hope and title to challenge from him . all which notwithstanding our present proposition stands firm , that where there is repentance , or true thorow change , those former retracted acts or habits are reconcileable with good conscience . § the second this , that sinnes of weaknesse of all kinds , whether first , of ignorance , or secondly , of naturall infirmity , the one for want of light , the other for want of grace , or thirdly , of suddaine surreption , such as both by the law of [ si quis praecipiti calore ] in the code of iustinian , and by the municipal laws of most nations , are matter of extenuation to some crimes , to discharge them from capitall punishment , at least to make them capable of pardon , or fourthly , of dayly continuall incursion , either for want of space to deliberate at all , or because it is morally impossible to be upon the guard to be deliberate always , ( opere in longo ●as est obrepere somnum ) or fistly , which through levity of the matter passes by undiscerned , and the like , are irreconcileable with a good conscience , because againe , be a man never so sincerely resolute and industrious in endeavour to abstaine from all sinne , yet as long as he carries flesh about him , ( which is such a principle of weaknesse , that ordinarily in the new testament , the word flesh , is set to signifie weaknesse ) such weaknesses he will be subject to , such frailties will be sure to drop from him . this , i remember , parisiensis illustrates handsomely , first , by the similitude of an armed man provided with strength and prowesse , and wrestling with another in lubrico , on a slippery ground , who though neither weapons nor strength nor courage faile him , yet may he very probably ●all , the slipperinesse of the footing will betray him to that ; or secondly by an horseman mounted on an unmanaged or tender-mouth'd horse , who cannot with all his skill and caution secure himself : from all misadventures , the beast may upon a check come over with him , or getting the bit into the mouth 〈◊〉 into the enemies quarters ; or thirdly , by a city that is provided for a siege with workes , and men , and victuals , and ammunition , and yet by a treach●rous party within may be betrayed into the enemies hands ; there is a principle of weaknesse within like that slippery pavement , that tender-mouthed beast , that insidious party , which will make us still lyable to such miscarriages , and nothing in this contrary either to courage or diligence , to resolution , or endeavour . and ▪ for such as these frailties , ignorances , infirmities , &c. so they be laboured against , and the meanes of preventing or overcomming them sincerely used ( which if it be done , you shall find them dayly wain in you , and if they doe not so in some measure , you have reason to suspect , and to double your diligence ) there is sure mercy in christ to be had , obtaineable , by dayly confession , and sorrow , and prayer for forgivenesse of trespasses ) without any compleat conquest atchieved over them in this life . it being saint pauls affirmation , very exactly and critically set downe , rom. . . that christ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we being weake , dyed for the ungodly , to note the universal benefit of his death for such weak ones and such sinnes as these to which meer weaknesse betrayes them . the very doctrine which from that text at the beginning of our reformation our reverend bishop martyr did assert in his excellent preface to his explication of the commandements . § to which purpose i shall onely adde one proofe more , taken from the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or rationall importance of saint pauls exhortation rom. . . we that are strong , saith he , must beare the weaknesses , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of them which are not strong , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and not please our selves , for v. . christ did not so , but &c. which reason sure must come home to both parts , the affirmative as well as the negative ( or else the logick will not be good ) and so the affirmative be that christ bare the infirmities of the weake ; and so again v. . [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] applyed to the same matter he took us up when we were tous fallen . i might adde more , but i hope rather that i have said too much in so plaine a point , and abundantly evinced the irreconcileablenesse of such frailties with a good conscience . § a third thing is , that the lusting of the flesh against the spirit is reconcileable with a good conscience , so it be in him that walketh in the spirit , obeys the desires and dictates of that , and fulfilleth not the lusts of the flesh , gal. . , . there is no spiritually good thing that a man ever doth in his life , but the flesh hath some mutinyings , lustings , and objections against it , there being such a contrariety betwixt the commands of christ and the desires of the flesh , that no man , which hath those two within him , doth the things that he would . ( for so t is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that you doe not , not that you cannot doe ) [ the things that he would ] ( i. e. the things , which either he resolves to doe , or takes delight in ) those he doth not , i. e. either purely without some mixture , or still without some opposition of the contrary , or ( as againe the place may be rendred ) this opposition of these two one against another tendeth to this , that we may not doe , or to hinder us from doing every thing that we would , as indeed we should doe , were there not that opposition within our owne brests . this is the meaning of that verse , which notwithstanding it followes verse . that if we be led by the spirit , if that be victorious over the contrary pretender ( as it may , though tother lust against it ) if the production be not works of the flesh , adultery , &c. v. . but the fruit of the spirit love , peace , &c. v. . against such there is no law , no , condemnation , no accusation of conscience here , or hereafter . § for it must be observed , that there is great difference betwixt this lusting of the flesh against the spirit in them that are led by the spirit , gal. . and the warring of the law in the members against the law in the mind , which bringeth into captivity to the law of sin , i. e. to it selfe , rom. . for those in whom that latter is to be found , are there said to be carnall , sold under sinne ( as a slave was wont sub hasta to be sold ) and so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to be led by the flesh and fulfill the lusts of the flesh , which is of all things most unreconcileable with that mans state , against whom there is no condemnation in christ , rom. . . and so with a good conscience . § and if the resistance of the minde , or the law morall , of the spirit , or the law christian , be sufficient to excuse that action or habituall course which is committed and lived in , in opposition to both of these , or while both of these check and contradict , then sure are sins against conscience become ( if not the most excusable sinnes , yet ) the more excusable for this , that they are against conscience ; that woulding or contending of the mind , or the law of the mind being no other but the dictate of the instructed conscience , ( in them which know the law , rom. . . which he that obeyes not , but followes the law or command of sin against it , hath no● sure a good conscience , in our second sence as that signifies a conscience of well-doing or doing nothing against rule of conscience , for that this man in terminis is supposed to doe . § having now proceeded thus farre in the affirmative part in shewing what sinnes are reconcileable with a good conscience , i should now proceed to the negative part and shew what are not reconcileable therewith . but before i advance to that , there is one classi● or head of sinnes , about which there is some question and difficulty of resolving , to which of the extreames it should be reduced , i. e. whether it be reconcileable , or unreconcileable with a good conscience . and that is the single commission of some act of knowne sinne , which hath not the apology of weaknesse to excuse it , and yet is not indulged or persisted , or continued in , ( for of those that are so , you shall hear anon in the proposition ) but without delay retracted by humiliation and reformation ; for the stating and ●atisfying of which it will be necessary first , to observe that § any such act of wilfull sinne first , hath in it selfe a being , and so is capable of a notion abstracted from the retractation of it . yea secondly , is a work of some time , and though it be never so suddenly retracted by repentance , yet some space there is before that retraction ; and if we speak of that time or space , there is no doubt , but that act , first , is contrary to good conscience , and contracts a guilt , and consequent to that , the displeasure of god and obligation to punishment , which nothing but repentance can do away ; yea and secondly , is a naturall means of weakning that habit of good , of sauciating and wounding the soule , and for that time putting it in a bloody direfull condition , and should god before repentance strike , for ought we know there would be no remission , and so , fearfull would be the end of that soule . § but then secondly , if before god thus visit in justice , repentance interpose , ( as in this present case we suppose it doth ) if this plank be caught hold on instantly upon the shipwrack , if he that hath committed this act of carnality , &c. lye not down ( after the manner of the grecian horses in saint ambroses expression , qui cum ceciderint , quandam tenent quietis & patientiae disciplinam , are taught , when they fall in the rac● , not to strive or endeavour to get up again , lye still on the ground with great stilnesse and patience ) walk not after the flesh , ro. . ● . then presently is he set right again in gods savour , upon ( performance of the solemnities , as it were , payment of the fees of the court ) humiliation , contrition , confession , and lowly supplications to god for pardon in christ , and so then to him thus repaired there is no condemnation ; beside the forementioned effects that attended that sinne at the time there is no future arrear behind in the other world . § as for the other effect of sinne in this life , the wasting of the conscience , or provoking of god to withdraw his grace ; though any such act of wilfull sinne may justly be thought to do that also in some degree , first , to stop god from going on in his current of liberality , and secondly , to cast us back from that plenitude and abundance , which before in the riches of gods bounty in christ was afforded , and so much weaken our stock of grace , leave us much more infirme then wee were before the commission ; yet wee find not any threat in scripture that god will , upon this provocation of one single act not persisted in , presently withdraw all grace , but we have reason to hope what the article of our church supposes , that in this case he leaves sufficient grace to enable that child of his , that thus falls , by that his grace to return again . § and if that sad presage , heb. . . seem to any to withstand this , the answer will be prompt and easy , by observing that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , there [ the fallers away ] signifies more then some one single act of sinne presently retracted againe , even a generall apostacie in their practice , ( if not in their faith ) a return to their former unregenerate sinnes , ( as the phrase {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , [ they being entangled are overcome ] notes pet. . . a place perfectly paralell to this , and ) as in this place the ancients have generally interpreted . and then though such indulgence in sinne , such retu●ning to the vomit or mire againe in that other place , doe provoke god to withdraw his grace necessary to enable them to repent , yea and cast them back into a worse estate then they were in , not onely before such sinning , but even before their conversion , pet. . . yet that god will so punish with totall desertion any one act or commission presently retracted againe , it is not affirmed here nor anywhere else , that i have observed , but rather on the contrary , that he will visit them with chastisements which are a grace and a meanes to recall them , without any utter forsaking or taking of his loving kindnesse from them , psal , . . . § that this matter may be throughly cleared , i shall suppose this objection made against what hath hitherto been said of it , that it may seem by this doctrine , [ that the regenerate man may bee under gods displeasure ] that hee that remaines sanctified may be unjustified , for so he will be , if all his sinnes be not forgiven him , which they are not , if this act of sinne not yet repented of , be not forgiven . in answer to this , i shall reinforce my affirmation , that of necessity it must be granted , if we believe the scripture , that any such act of sinne unretracted by repentance , doth certainly stand upon the sinners score unremitted ; for that god ( as some affirme ) doth at the first act of my being justified , forgive all my sinnes not only past , present , but also future too ; cannot be said , but upon a supposition that that man will never commit any such sinne against which the gospell threatens perishing , i. e. any deliberate presumptuous sinne , ( which supposition if it were true , would inferre an impossibility of the regenerate mans thus sinning , not an assurance of his pardon without ( or abstracted from the consideration of ) his repentance , which is the only point , in hand ) for if he doe , then upon confession and forsaking there is promise of mercy , and not otherwise ; and in briefe , without repentance there is no remission : and therefore it is observeable , that they which thus affirm , find themselves enforced to fly to gods omnipotence and immensity , to whom all things are present ; by help of which they can conceive and resolve that at the time of that sinnes being upon him unrepented of , god yet seeing his future repentance as present , may seale his pardon , and then may by the same reason do so also before the commission ; the weaknesse of which arguing , i shall no farther demonstrate then by this rejoynder , that by the same reason it might be said , that a man is justified before he is borne , which yet the objectors doe not affirme , but that at the time of his first conversion , be it as such a sermon or the like , he was justified , and then all his sins past , present , and to come forgiven him , which is as contrary to the notion of all things being present with god , as to say that this act of commission is not forgiven till it be repented of , for sure the time before that mans birth , and the time after it , are as truly present to god before all eternity , as the time of this commission and that repentance . § the onely way for us to understand our selves or any thing that belongs to gods actions concerning us , is that which the scripture supposes and commands us to walk in , not the way of gods secret counsels , ( which if we knew , were no longer secret ) not the way of gods immensity , ( which if it were intelligible by us , were not imm●nsity ) but the way of his revealed will , which is , that whensoever the sinner repenteth him of his sinne , and amends his life , he shall have his sin blotted out and put out of gods remembrance , i. e. forgiven unto him and not till then : and to suppose he may have remission before such repentance , is to suppose god perjured who sweares he shall not , and to lay falsity to the charge of the whole gospel , which resolves , except ye repent , ye shall all perish . § to all this i might farther adde that gods justifying the faithfull man , is the approving his fidelity upon tryall of it , and so acquitting him ( upon a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or probation ) from suspicion of hypocrisie , pronouncing him faithful , or evangelically righteous , and upon that , owning him as a friend , entring into league with him , as might appeare by gods justifying abraham and calling him friend ( in the sense wherein they are christs friends , which doe whatsoever he commands them , so approve themselves unto him ) if it were now seasonable to examine that businesse . this being supposed , it would be most evident , that such an act of knowne deliberate sinne committed in time of tryall , is quite contrary to justification , even as contrary as abrahams refusing to beleeve gods promise first , or after to sacrifice isaac , you may suppose would have been . of which the least that can be said , will be this , that such a failing is a shrewd blemish to sincerity , which will make it necessary for him that is guilty of it , to repaire his credit with god by expressing a great sence of his miscarriage , and by many future performances of constancy , and resolution , if ever he hope to be approved , or justified by him . § but now having thus far confirmed this , and so rather strengthned , then weakned the objection , the next thing i shall desire may be observed is this , that every non-remission of a sinne for some time , every displeasure of gods , every not-imputing to righteousnesse , is not an utter intercision of justification , is not a calling all the former forgotten sinnes to remembrance , for to such onely an apostacy , or continued falling away from god betrayes the soule . for , the whole current of my life may approve my sidelity to god , though some one action be very contrary to it : nay secondly , a father may be displeased with his sonne for some one fault , and yet not disinherit him , nay upon farther provocation he may cast him out of his family , and yet afterward receive him into it againe . § so that there are three degrees observable in this matter , first displeasure , secondly wrath , thirdly fury . first withdrawing of the fathers favour , suspension of pardon , so t is in case of any such single act of sinne presently repented of , considered before its retractation . second , casting out of the family , totall intercision of mercy for that present , so t is in case of such sin persisted in indulgently . third , utter finall irreversible abdication , so t is in case of finall obduration . § this may be illustrated , . by a vulgar , then by an ecclesiasticall resemblance . among friends . there may be a matter of quarrell , dislike , displeasure , and one friend justly frowne upon the other , yea and keep some distance from him , and be really angry with him , for some act of injury done by him , contrary to the lawes of friendship , which till he hath some way repaired , the friend may justly not pardon him , and so absteine for that present from the former degree of familiarity with him : but then . the injuri●us friend may continue as injurious still , and go on and persist in that course of falsenesse or unfriendlinesse , and then the injur'd friend wholly forsakes his company , breaks off those bands of friendship with him , yet so as that upon the others relenting and amending , he may yet againe returne to him , and so that totall separation prove no finall one , . there is , upon obduration or no manner of relenting , a finall irreversible breach . § the ecclesiasticall resemblance is , that of the three degrees of excommunication among the jewes , the first or lowest , was niddui separation , not totall turning out of either sacred or civill society , but remotion to a distance , that the offender should not come within foure cubits of any other , and so be denyed the peace of the church , and the familiar kind of communion , which others enjoy . above this there was cherem which was a totall exclusion or distermination with anathemas or execrations joyned with it , but yet was not finall , then thirdly there was schammatha giving up to destruction or desolation , delivering up to gods comming in judgement , and that was irreversible . § now for the full satisfying of the argument , ( having already shewed you the state of this offender in respect of justification ) it will onely be necessary to adde one thing more , that the state of the same man as it respects sanctification , is parallel and fully proportionable to the state as it respecteth justification , and so the objection will quite fall to the ground . § to the clearing of which you must know that sanctification may be conceived in a double notion : . as a gift of gods , . as a duty of mans . to prevent mistake ; this i meane , god gives the grace of conversion and sanctification , and he that is effectually wrought on by that grace , is converted and sanctified , this is it which i meane , by the first notion of sanctification , as it is a gift of gods : but the man thus converted and sanctfied , i. e. thus wrought on and effectually changed by the spirit of god , is bound by the gospl-law , to operate according to this principle , to use this talent , and this is called , to have grace , heb. . . i. e. to make use of it to the purpose there specified of serving god {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( i. e. either well pleasedly , cheerfully , willingly , or well pleasingly , so as god may and will accept ) in righteousnesse and godly feare , according to the notion of having in the parable of the talents , where t is said that to him that hath shall be given , i. e. ●o him which makes use of the talent intrusted to him , operates accordingly , doth what that enables him to doe , offends not against it by idlenesse , or by commission of contrary sinnes , which he that doth , is the non habens , he that hath not there , from which shall be taken away , &c. and this having of grace is it which i meane by the second notion of sanctification , as it is a duty of mans , which i conceive is meant by the apostle , when he saith , this is the will of god , even your sanctification , and he which hath this hope purifies himself , and let us cleanse our selves from all filthinesses perfecting holinesse , all which places suppose the thing spoken of , to be the duty of man ▪ which by the help of christ strengthning him , he is able to performe , and therefore upon the supposition of gods working in him both to will and to doe , to will , by sanctifying , to doe , by assisting grace , he is incited and exhorted by the apostle , to work out his owne salvation . § this being thus cleared , t will be easily granted in the second place , that every such act of deliberate commission as we now speak of , is contrary to sanctification in this latter notion , contrary to the duty of the sanctified man , from which breach of duty it was , that we bound him before under that guilt , which nothing but repentance could rid him of , and if you mark it , that is the onely thing which contracts a guilt , the doing somewhat contrary to duty , and so the want of this second notion of sanctification it is , the want of sanctifi●d operations , which interposes any rubs in the businesse of our justification , and not so properly that wherein god onely was concerned , his not giving grace , guilt being still a result from sinne , and sinne being a breach of the law , a contrariety to duty and not to guilt ; and though he that hath not received the gift of sanctification be not justified , yet the cause of his non-justification then , is not , in proper speaking , gods not having given him grace to sanctifie , ( for that is but a negative thing , and cannot produce non-justification , which is in effect a positive thing by interpretation , signifying condemnation , two negatives making an affirmative , non-justifying being non-remitting of sinne , and that the actuall imputing of it to condemnation ) but the sinnes of his former and present impenitent unsanctified life . § this also being thus cleared , i shall onely adde a third thing , and then conclude this matter , that in the same proportion that any such act of sinne doth unjustifie , it doth unsanctifie also , i. e. shake and waste , though not utttrly destroy , that sanctified state that before the man was in , by the gift and grace of god . § for as there were three degrees of provocation in the matter of justification , so are there also in this of sanctification , the first , grieving the spirit of god , eph. . . resisting it , trashing of god in his course of grace and bounty towards us , putting our selves under niddui , as it were , in respect of gods grace , as well as his favour , and so weakning our stock of sanctity , and this the deliberate act of sinne may be thought to doe . the second , is quenching of the spirit , thes. . . putting it quite out , rebelling and vexing his holy spirit , is . . . a totall extinction of grace , the cherem that brings the present curse , or anathema along with it ; and this is not done by one sin not persisted in , but onely by a habit or indulgent course of sin ; and the third , is the despighting , or doing despight to the spirit of grace , heb. . . that which is proportioned to schammatha , that makes the finall irreversible separation betweene us and gods sanctifying grace , the first did not wholly deprive the sinner of all grace , no nor of sufficient to enable to repent ; the second , did so for the present ; the third did so finally also . § if you will now demand what are the effects and consequents of that displeasure of god , which this single act of sin brings upon the offender ; i answer , that i have in some measure answered that already , shewed you at the beginning many lugubrious effects of it ; and if that be not sufficient to satisfie you , or to shew the non-remission of such sinne till it be retracted by repentance , i shall then proceed one degree farther yet , to tell you , § that the method of gods dealing in this case ( of such single acts of commission ) seemeth by the scripture to be after this manner . upon any such commission , satan is wont to accuse that man before god , [ such or such a regenerate child of thine is falne into such a sin , and so into my hands as the lictor ) then to desire , or require solemnly , to have him to winnow , by inflicting punishments upon him , and god yeelds many times to this demand of satans , delivers the offender up to him in some limited manner . § to which delivering though temptations ( or afflictions which ordinarily are signified by temptations in scripture ) are constantly consequent , yet not utter desertion or withdrawing of grace , but allowing of strength sufficient to victory , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ability to beare , . cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , passage out of those difficulties in that same place , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sufficient grace , . cor. . . and assistance of his faith , that it faile not totally , ( which is the importance of christs having prayed for peter , luk. . . his intercession being a powerfull intercession ( as may appeare by his [ father , i knew that thou hearest me alwayes , ioh. . ] and so in effect , the obtaining from his father , and actuall conferring on his disciples the grace which he prays for ) and therefore it is observable , that as those which are thus accused and demanded by satan are generally such as , were it not for this present particular commission , would passe both with god and him , for faithfull disciples , and good christians , and therfore do stil retain that title ( as appears by the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when satan is called the accuser of them , rev. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the accuser of the bretheren , or the faithfull , it seems they are faithfull still , though they have been guilty of some act , for which he thus accuseth them , and so he is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , pet. . . the plaintiffe or enemy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of you , i. e. the elect , to whom he writes , c. . ● . ) so the end of yeelding to satans request in delivering them up to him is also fatherly and gracious ▪ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that they may be disciplined , or taught not to blaspheme , tim. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he may be ashamed , . thes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that the spirit may be saved , . cor. . . whereupon it is , that the fathers so clearly resolve it far better , and more eligible to be delivered up to satan , then to be delivered up to ones selfe , or ones owne affections or desires ; the first of them being the ordinary punishment of some act , or acts of sinne on purpose to recall to repentance ; the second being the great plague of spirituall desertion , inflicted on indulgent continuers in sin , the first of them a mark of their not-yet-totall abdication , their continuance in sonne-ship whom god thus chastens here , that he may not condemne them with the world ; the second , of heir being cut off from that prerogative , whom god thus forsakes . § to which purpose , of gods dealing mercifully with his servants in case of single trespasses presently retracted by repentance , ( so farre as not to inflict any grand spirituall punishment upon them , such as absolute desertion , or utter disinherizon ) i conceive an image represented to us in christs command to his disciples , how oft they should forgive the trespassing brother , luk. . . if he trespasse against thee seven times a day , and seven times a day returne againe to thee , saying , i repent , thou shalt forgive ; where trespassing seven times is a phrase , for [ how oft soever he trespasse ] the word [ forgive ] notes the obligation to punishment without forgivenesse , and the interposing the word [ repent ] proportioned to every trespasse , shewes the necessity of that condition to wash oft that guilt ; and the word [ turne ] prefixt to that , argues the repentance unavailable , if it containe not turning in it ; upon which , forgivenesse being there commanded , if we shall now adde that other place mat. . . where gods mercy to us is made the measure of our mercy to our brethren , the argument will come home to prove that god doth ▪ so deale with us , and consequently that every such act of sinne contracts a guilt , which is never pardoned but upon repentance , that upon the speedy performance of that duty the patient is preserved from any heavy spirituall punishment , which would otherwise attend that sin . § what we have hitherto said on this particular , will shew the danger of every act of deliberate sinne , and yet withall the difference betwixt such single acts presently retracted by repentance , and the like persisted , or continued in . to which purpose it will be worth the while to behold what we finde recorded of david . he , we know , had been guilty of severall acts of sinne , markt and censured in the word of god ; and some of them such , as for them he was in a manner delivered up to satan to be contumeliously used ( as he seemes to conceive from shimei's cursing of him , sam. . . for shimei being an instrument of satans in cursing , and satan thereto permitted by god upon some crime , for which he had accused him to god , he there calls it , gods saying to shimei , curse david , ) and yet because he continued not with indulgence in any of them , ( his heart presently smiting him , as in the case of numbring the people , and recalling him to instant reformation ) save onely in that concerning uriah the hittite ( wherein it appears that he continued neere the space of a yeere , from before the conception till after the birth of the child , as is cleare by the time of nathans comming to him , sam. . . ) t is therefore left upon record by god , that david did that which was right in the sight of the lord , and turned not aside from anything that he commanded him all the dayes of his life , save onely in the matter of uriah the hittite , king. . . § from whence although i shall not conclude , that god saw no other sinne in david but that in the matter of uriah , ( because i know he saw and punisht that of numbring the people , and for that other though no● acted , yet designed under oath against nabal . sam. . . abigail discernes that it was a causelesse shedding of blood , and an act of revenge , v. . ( and so no small sinne in gods sight ) yet t is cleare , that the sin in the matter of u●iah , that onely sinne continued in for any long time , made another manner of separation betweene god and david , contracted another kind of guilt , ( and was a farre greater waster to conscience ) then any of those other more speedily retracted sinnes did , was the onely remarkable {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} drawing back , or turning aside from obedience to god , the onely grand defection , shaking off gods yoke , and so the onely chasme in his regenerate state . § these propositions being premised , whereof were affirmative , and this last of a middle nature , the rest will be negative ; as § fiftly , that hypocrisie is not reconcileable with a good conscience . i mean not hypocrisie which consists in the concealing from the eyes of men the sins or frailties he is guilty of : for supposing those frailties to be what they are , i. e. acknowledging in them a guilt proportionate to their nature , i cannot see why the bare desire to conceale them from the eyes of men ( separated from the sins or frailties themselves , and from any treacherous designe in such concealing ) should be thought to superadde any farther degree of guilt ; when on the other side the publicknesse of a sinne is an aggravation of it , makes it more scandalous , and so more criminous also . nor againe doe i meane that hypocrisie , which is the taking in any thought of the praise of men ( and the like ) in our best actions : for as long as we have flesh about us , some degrees of this will goe neare sometimes to insinuate themselves , and then though they prove blemishes to those best actions , and by anticipating the payment and taking it here before hand , robbe us of that heavenly reward hereafter , which would otherwise be rendred to us according to those works , yet stil being but spots of sons , reconcileable with a regenerate estate , ( as the straw and combustible superstruction , is ( in saint paul ) compatible with the true substantiall foundation , ) they will be reconcileable with good conscience also , which is alwayes commensurate to a regenerate estate . § but the hypocrisy which i meane , is , first , that which is opposite to ( and compatible with ) sincerity : first , the deceiving of men , with a pretence of piety , putting off the most un-christian sins , having no more of christianity then will serve to mischieve others , i. e. onely the pretence of it to disguise the poyson of a bitter heart . secondly , the deceiving of god , or thirdly , his owne soule , not dealing uprightly with either , and nothing more contrary then this to a good conscience . § secondly , the maimed mutilate obedience , the compounding betwixt god and satan , the samaritanes fearing the lord and serving their owne gods , joyning others with god , and paying to them a respect equall or superiour to that which they pay to god , serving mammon and god , or mammon more then god . or § thirdly , the formall profession , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or outside-garbe of godlinesse , not joyning the inward , but making a meer pageant of piety , denying the power thereof . or § fourthly , the hypocrisy of the wisher and woulder , that could wish he were better then he is , could be well pleased to dye the death of the righteous , to have all the gainfull part , the revenue and crown of a good conscience , but will not be at the charge of a conscientious life ; or § fiftly , the hypocrisy of the partiall obedient , that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of duty , chooses out the easy , smooth , plyable doctrines of christianity , the cheap or costlesse performances , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , will serve the lord his god of that which costs him nothing , will doe some things that have nothing contrary to passions in generall , or particularly to his passions , like herod that could heare iohn baptist gladly , be present at as many sermons as he could wish , ( and many the like painlesse performances ) but when the weightier matters of the law expect to be taken up also , cannot submit to such burthens . or § sixthly , the hypocrisy of the temporary , which abstaines onely as long as the punishment is over his head , and awes him to it , or as long as he meets with no temptations to the contrary ; both which what place they have in the death-bed repentance even when it is not onely a sorrow for sinne , but a resolution of amendment also , i leave it to be considered . or § seventhly , the hypocrisy of those which commit evill that good may come of it , who venture on the most vn christian sins for gods glory , accept the person of the almighty , doe injustice for his sake , or rather suppose him impotent , and fetch in the devill or their owne vile lusts to releive and assist god , of whom the apostle pronounceth their damnation is just , rom. . . or § lastly , the hypocrisy of him which keeps any one close undeposited sinne upon his soule . these are each of them contrary to some part of the ground of good conscience , to the foundation of christian confidence , some to the sincerity , some to the resolution , and some to the obedience , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in all , and some to the perseverance which is absolutely necessary to the good conscience . § a sixth proposition is , that a supine wilfull course of negligence and sloth , whether in duties of mans particular calling , or more especially in the duties of the generall calling as we are christians , that sinne of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is not reconcileable with a good conscience , ( omissions being destructive , such they may be as well as commissions ) whether it be omission of the performance of morall or christian precepts ( christs improvements of the law in the sermon on the mount , being not onely as counsells , but precepts obligatory to christians ) or whether it be onely the wilfull supine slothfull neglecting the meanes of knowledge , such as are agreeable to my course of life : or the neglecting to make use of those meanes which are necessary to enable me to get out of any sinne : ( one act of which nature was by christ noted and censured in his disciples , their not fasting and praying to cast out that devill that would not otherwise be cast out . ) or the not avoyding such occasions which are apt to betray me to it ; such acts as these , are ( as christ saith to those disciples ) acts of faithlesnesse and perversenesse , mat. . . and cosequently the continued course of them contrary to the sincerity of endeavour , and so unreconcileable with a good conscience . § the seventh proposition is , that all habituall customary obdurate sinning is unreconcileable utterly with a good conscience . i adde the word [ obdurate ] which signifies the hardning of the heart against the knowledge of the truth , against exhortations , against threats of gods word , against checks of naturall conscience , or illuminations of grace , against resolutions and vowes to the contrary , for this will make any habit certainly unreconcileable with a good conscience ; whereas it is possible that some customary sinning may be through ignorance of the duty , and that ignorance if it be not contracted by some wilfulnesse of mine may be matter of excuse to me , and so reconcileable with a good conscience by force of the second proposition . but the obdurate holding out against gods spirit , either knocking for admittance but not opened to , or checking and restraining from sin after conversion , and not harkned to , resisting all gods methods of working on us and still resolutely walking after the flesh , this is by no means reconcileable with a good conscience , nay nor any habit of sin simply taken ( for that is exclusive of the habit of piety necessary to the good coscience ) unlesse it have that authentique plea of faultlesse ignorance to excuse it . § the eighth proposition is , that any deliberate presumptuous act or commission of any sin , against which damnation , or not inheriting the kingdome of heaven , is pronounced in the new testament , being not immediately retracted by repentance , humiliation , and all the effects of godly sorrow , cor. . is wholly unreconcileable with a good conscience . such are gal. . . adultery , fornication , uncleannesse , lasciviousnesse , ( foure distinct degrees of incontinence ) idolatry , witchcraft , ( two degrees of impiety ) hatred , variance , emulation , wrath , strife , sedition , heresies , envyings , murthers , ( nine degrees of the pride of life , or that other branch of carnality flowing from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the irascible faculty ) drunkennesse , revelling , ( the species of intemperance ) and such like : and the same with some variation and addition , cor. . , . and eph . . every one of these at the very commission have the nature of peccata sauciantia , wounding the sinner to the heart , letting out a great deale of good blood and vitall spirits , and weakning the habit of christian vertue , of peccata clamantia , crying sins , the voice of conscience so wronged by them , calling to heaven for judgement against such oppressours , or perhaps satan carrying an accusation thither against such offenders ; and if upon this they be not straight retracted by an earnest contrition , humiliation and repentance , they then proceed farther to be ( any one act of them ) peccata vastantia conscientiam , sins wasting & despoiling the conscience , betraying to some sadder punishment , even desertion , and withdrawing of grace , and delivering up to our own hearts lusts , a consequent of which are all vile affections , rom. . and that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , cursing , heb. . . § just as it was the manner of the jewes judicatures . he that was punished by their {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} separation or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( not permirted to come neare any man within foure cubits ) if he did not thereupon shew and approve his repentance within the space of two moneths , on that contumacy was then smitten with their {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the anathemation or execration , and sometimes cast into prison . so is gods dealing with the sinner remaining impenitent for such a space , substraction of gods grace and spirit , the curse of the gospel is his portion . § for the clearing of which truth yet fartherr , t will be observable that the danger that arises from one sinne of the first magnitude , against which the sentence is pronounced , that they who are guilty of such , shall never inherit eternall life , is or may be to him that after the knowledge of the truth relapses into it as great as that which is incurred by many lesser sinnes , or by a relapsing into a generality of impure life , and therefore the remaining in that one sinne , will be as unreconcileable with a regenerate estate , as the remaining in many other , and proportionably one act of it as noxious and wasting to conscience , as apt to provoke god to withdraw his spirit , as many acts of those lesser sins , and though neither any single act either of lesser or greater sinne in a sincere lover of christ , presently retracted , ( as it will be if he continue so ) doth so grieve , as to quench gods spirit utterly , so provoke god , as to make him wholly withdraw his grace and totally desert him ; yet if that one sin be continued in , favoured and indulged to , either by multiplying more acts of it , or by no : expressing repentance for it by all those means which the apostle requires of his incestuous corinthian , or which are named as effects of godly sorrow , cor. . . this direfull punishment of desertion is then to be expected as the reward of any one such sinne , and from thence will follow any impossibility for that man so diserted ever to return to repentance again , gods speciall ayde , which is now withdrawne , being absolutely necessary to that . § where yet of those , that thus remain in any such sin , there is some difference ; for some that so remain in sinne , doe so remain that they desire not to get out of it , hate to be reformed ; others though ensnared so in sin that they cannot get out , yet are very earnest and sollicitous to find out some means to break through and escape out of those snares , and then this latter state of soul though it be not sufficient to give claime or right to mercy , ( the victory over the world , the actuall forsaking of all such sins being necessary to that , and not only our wishes that we were victorious ) yet is it a nearer and more hopefull capacity of the grace of repentance , more likely to be blessed by the returning of gods spirit enabling to repent , then that former state of contemptuous continuers in the same sin appeares to be . § for though in both these states there is no repenting without gods new gift of grace , and no absolute promise that god will be so gracious to such sinners , yet there is a place , iohn . . which makes a difference betweene sinne unto death , and sinne not unto death ( both of them states of impenitence and persisting in sin , but differing as the two latter degrees of excommunication did among the iewes , c●erem and sc●●matha both noting a totall separation , but the latter a finall also , and by the composition of the word intimating death or desolation , giving up the sinner to divine vengeance , as hopelesse or contumacious , in reference to which the phrase is here used , a sinne unto death , whereas the other , of impenitence , not arrived to that desp●rate contumacy , is a state of curse under cherem and anathema , but not unto death yet ) and allowes this priviledge to the prayers of faithfull men for others , that they shall obtain life for those that have sinned not unto death , where that ( the not being to death ] of a sinne , is to be taken not from the matter of the sinne , but from the disposition of the sinner , and so from this desiring to get out , though he remain in it , or somewhat answerable to that , might , if any doubt were made of it , be proved as by other arguments so by putting together the peculiar use of the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in that authour , for abiding and continuing in sinne , and the no extenuation that such abiding is capable of ( so farre as to make one such abiding so much lesse then another such abiding , as that one should be called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the other not ) save only this of wishing and heaving and labouring to get out , ( which supposes some remainder of exciting , though not of sanctifying or assisting grace ) while the other goes on without any care or love or desire of reformation . § and though still there be no promise that such a relapst unreformed sinners prayers shall be heard for himselfe upon that bare desire to get out , which his praying for grace will suppose ( there being no such promise of grace to the relapst person upon his prayer , as there is to any else ) yet it is cleare from that place of saint iohn , that this priviledge belongs to the prayers of other faithfull penitents , for such a more moderate degree of unfaithfull impenitents upon their request god will give l●fe to such , i. e. such a degree of grace as shall be sufficient to enable them to recover back to repentance , of which being given them upon the others prayers , if they make use , ( as infalsibly they will if they were and continue to be really sollicitous to get out of that state ) they shall undoubtedly live eternally . § the practice of which doctrine of saint iohns thus explayned , you shall see every where in the stories of , or canons for the paenitents , where they that for any sinne of ecclesiasticall cognizance were excommunicated , did return to the peace of the church , ( an image of the peace of god ) by severall degrees , of which the first was , to stay and oft lye without the church doores , and in the portch at houres of prayer ; and desire those that retained the honour of being accounted faithfull , and so had liberty to go into the church , to pray to god for them . which as the secure supine negligent impaenitent was not likely to doe , so was he not to expect the benefit of it , nor the christian brother obliged to pray for him , though yet by saint iohns [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i say not of that or concerning that state of sinne that he shall pray ] i am not convinced that it were unlawfull so to doe . § by all this thus set and bounded with its due limitations , the truth of my eight proposition will appeare , of the unreconcileablenesse of such presumptuou● acts of such branded sinnes unretracted , with a regenerate estate or good conscience , as being indeed quite contrary to every part and branch of the premised ground of a good conscience . § to which all that i shall adde is onely this , that he that tenders but the comforts of this life , i. e. of a good conscience , will be sure never to commit deliberately and presumptuously , or having by surreption fallen , never to lye downe or continue one minuit unhumbled unreformed in any such sinne , on which that direfull fate is by christ or his apostles inscribed [ shall not inherit the kingdome of heaven ] where yet as i shall not affirme that none shall subject us to that danger but those which are there specified ; ( for there is added and such like , and other sins there may be committed with the like deliberation and presumption , and so as contrary to conscience ) so shall i not say that all that commit any one act of any of these without that deliberation and presumption , or that are presently by their own heart smitten and brought to repentance for them , shall incur that danger ; for the words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the doers and committers of them signifie the deliberate committing and indulgent yeelding to them , contrary to which the use of surreption at the time and the instant subsequent retractation of them ( by contrition , confession , forsaking , and reinforcement of greater care and vigilance for the future ) will be sure meanes to deliver from that danger . § whereto yet this caution must be annext which may passe for § a ninth proposition . that the frequency or repetition of any such acts after such contrition and resolution is an argument of the unsincerity of that contrition , of the deceavablenesse of that pretended greater care , and so a symptome of an ill conscience , as the spreading of the skall or leprosie after the priests inspection is sufficient to pronounce the patient uncleane . levit. . and as that disease in the relapse may be mortall which at first was not . § other more particular niceties i confesse there are , the distinguishing of which might be usefull for some mens states , and help disabuse them both out of an erroneous and a secure , yea and an over trembling conscience . but because that which would be thus proper to one , being laid down in common , or cast into the lottery , might have the ill hap to be drawn by him to whom it is not proper , ( as that physick which would purge out a distemper from one , wil breed a weaknesse in another ) and because no wise man ever thought fit to take lawes out of generalities , i shall resolve rather to obey such reasons , and to be directed by such examples , not to descend to particulars , then to be in danger first of tempting the readers patience , then of interrupting his peace . pray for us , for we trust we have a good conscience , in all things willing to live honestly . heb. . . finis . notes, typically marginal, from the original text notes for div a e- {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arrian . in ep. notes for div a e- {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tatian . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tr. of wil-worship . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hooper . vid. coch. exe . gem. san● . p. . & buxto●s . instit. ep. p. . the cause and cure of a vvounded conscience by tho. fuller ... fuller, thomas, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing f ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the cause and cure of a vvounded conscience by tho. fuller ... fuller, thomas, - . [ ], p. printed for john williams ..., london : . reproduction of original in cambridge university library. table of contents: p. [ ]-[ ] eng conscience. christian ethics. a r (wing f ). civilwar no the cause and cure of a vvounded conscience. by tho: fuller, b.d. fuller, thomas d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the cause and cure of a vvovnded conscience . by tho: fuller , b. d. prov. . . but a wounded conscience who can beare ? london , printed for john williams , at the crowne in s. pauls churchyard . m d c xlvii . to the right honourable , and vertuous lady , frances mannours , countesse of rutland . madam , by the judicial law of the jewes , if a servant had children by a wife which was given him by his master , though he himselfe went forth free in the seventh yeere , yet his children did remain with his master , as the proper goods of his possession . i ever have been , and shall be a servant to that noble family , whence your honour is extracted . and of late in that house i have been wedded to the pleasant embraces of a private life , the fittest wife , and meetest helper that can be provided for a student in troublesome times : and the same hath been bestowed upon me by the bounty of your noble brother , edw : lord montague : wherefore what issue soever shall result from my mind , by his meanes most happily marryed to a retired life , must of due redound to his honour , as the sole proprietarie of my paines during my present condition . now this booke is my eldest off-spring , which had it beene a sonne , ( i mean , had it been a worke of masculine beauty and bignesse ) it should have waited as a page in dedication to his honour . but finding it to be of the weaker sexe , little in strength , and low in stature , may it be admitted ( madam ) to attend on your ladiship , his honours sister . i need not mind your ladiship how god hath measured outward happinesse unto you by the cubit of the sanctuarie , of the largest size , so that one would be posed to wish more then what your ladiship doth enjoy . my prayer to god shall be , that shining as a pearle of grace here , you may shine as a starre in glory hereafter . so resteth your honours in all christian offices , tho : fuller . boughton , ian. . . to the christian reader . as one was not anciently to want a wedding garment at a marriage feast ; so now adayes , wilfully to weare gaudy cloathes at a funerall , is justly censurable as unsuiting with the occasion . wherefore in this sad subject , i have endeavoured to decline all light and luxurious expressions : and if i be found faulty therein , i cry and crave god and the reader pardon . thus desiring that my pains may prove to the glory of god , thine , and my owne edification , i rest , thine in christ jesus , thomas fuller . the contents of the severall dialogues . . dialogue . what a wounded conscience is , wherewith the godly and reprobate may be tortured . page . . dial. what use they are to make thereof , who neither hitherto were ( nor haply hereafter shall be ) visited with a wounded conscience . p. . . dial. three solemne seasons when men are surprised with wounded consciences . p. . . dial. the great torment of a wounded conscience , proved by reasons and examples . p. dial. soveraign uses to be made of the torment of a wounded conscience . page . . dial. that in some cases more repentance must be preached to a wounded conscience . p. . . dial. onely christ is to be applyed to soules truly contrite . p. . . dial. answers to the objections of a wounded conscience , drawne from the grievousnesse of his sins . p. . . dial. answers to the objections of a wounded conscience drawn from the slightnesse of his repentance . p. . dial. answers to the objections of a wounded conscience , drawn from the feeblenesse of his faith . p. . . dial. god alone can satisfie all objections of a wounded conscience . p. . . dial. means to be used by wounded consciences , for the recovering of comfort . p. . . dial. foure wholsome counsels for a wounded conscience to practice . p. . . dial. comfortable meditations for wounded consciences to muse upon . p. . dial. that is not alwayes the greatest sin whereof a man is guilty , wherewith his conscience is most pained for the present . p. . . dial. obstructions hindring the speedy flowing of comfort into a troubled soule . p. . . dial. what is to be conceived of their finall estate who die in a wounded conscience without any visible comf●…rt ; p. . dial. of the different time and manner of the comming of comfort to such who are healed of a wounded conscience . p. . . dial. how such who are compleatly cured of a wounded conscience , are to demeane themselves . p. . dial. whether one cured of a wounded con●…cience , be subject to a relapse . p. . . dial. whether it be lawfull to pray for , or to pray against , or to praise god for a wounded conscience . p. . the cause & cure of a wounded conscience . i. dialogue . what a wounded conscience is , wherewith the godly and reprobate may be tortured . timotheus . seeing the best way never to know a wounded conscience , by wofull experience , is speedily to know it by a sanctified consideration thereof : give me ( i pray you ) the description of a wounded conscience , in the highest degree thereof . philologus . it is a conscience frighted at the sight of * sin , and weight of gods wrath , even unto the despaire of all pardon , during the present agony . tim. is there any difference betwixt a broken * spirit , and a wounded conscience , in this your acception ? phil. exceeding much : for a broken spirit is to be prayed and laboured for , as the most healthfull and happy temper of the soule , letting in as much comfort , as it leakes out sorrow for sinne : whereas a wounded conscience is a miserable maladie of the mind , filling it for the present with despaire . tim. in this your sense , is not the conscience wounded every time that the soule is smitten with guiltinesse for any sinne committed ? phil. god forbid : otherwise his servants would be in a sad condition , as in the case of david * smitten by his owne heart , for being ( as he thought ) over-bold with gods anointed , in cutting off the skirt of sauls garment ; such hurts are presently heal'd by a plaister of christs blood , applyed by faith , and never come to that height to be counted and called wounded c●…nsciences . tim. are the godly , a●… well as the wicked , subject to this malady ? phil. yes verily : vessels of honour as well as vessels of wrath in this world , are subject to the knocks and br●…ises of a wounded conscience . a patient job , p●…ous david , faithfull paul may be vexed therewith no lesse then a cursed cain , perfidious achit●…phil , or treacherous judas . tim. what is the difference betwixt a wounded conscience in the godly , and in the reprobate ? phil. none at all ; oft times in the parties apprenensions , both ( for the time being ) conceiving their estates equally desperate ; little , if any , in the widenesse and anguish of the wound it selfe , which ( for the time ) may be as tedious and torturing in the godly , as in the wicked . tim. how then doe they differ ? phil. exceeding much in gods intention , gashing the wicked , as malefactors , out of justice , but lancing the godly , out of love , as a surgeon his patients . likewise they differ in the issue and event of the wound , which ends in the eternall confusion of the one , but in the correction & amendment of the other . tim. some have said , that in the midst of their pain , by this mark they may be distinguished , because the godly , when wounded , complain most of their sinnes , and the wicked of their sufferings . phil. i have heard as much ; but dare not lay too much stresse on this slender signe , ( to make it generally true ) for feare of failing . for sorrow for sin , and sorrow for suffering , are oft times so twisted and interwoven in the same person , yea in the same sigh and groane , that sometimes it is impossible for the partie himself so to separate and divide them in his owne sense and feeling , as to know which proceedeth from the one and which from the other . onely the all-seeing eye of an infinite god is able to discerne and distinguish them . tim. informe me concerning the nature of wounded consciences in the wicked . phil. excuse he herein : i remember a passage in s. * augustine , who enquired what might be the cause that the fall of the angells is not plainly set down in the old testam. with the manner and circumstances thereof , resolveth it thus : god , like a wise surgeon , would not open that wound which he never intended to cure : of whose words thus farre i make use , that as it was not according to gods pleasure to restore the devils , so it being above mans power to cure a wounded conscience in the wicked , i will not meddle with that which i cannot mend : onely will insist on a wounded conscience i●… gods children , where , by gods blessing , one may be the instrument , to give some ease , and remedy unto their disease . ii. dialogue . what use they are to make thereof , who neither hitherto were ( nor haply hereafter spall be ) visited with a wounded conscience . tim. are all gods children , either in their life or at their death , visited with a wounded conscience ? phil. o no : god inviteth many , with his golden scepter , whom he never bruiseth with his r●…d of iron . many , neither in their conversion , nor in the sequell of their lives , have ever felt that paine in such a manner and measure , as amounteth to a wounded conscience . tim. must not the pangs in their travell of the new-birth be painfull unto them ? phil. painfull , but in different degrees . the blessed virgin mary ( most hold ) was deliver'd without any paine ; `as well may that child be borne without sorrow , which is conceived without sin . the women of israel were sprightfull and lively , unlike the egyptians . * the former favour none can have , in their spirituall travell ; the latter some receive , who though other whiles tasting of legall frights and fears , yet god so * preventeth them with his blessings of goodnesse , that they smart not so deeply therein as other men . tim. who are those which commo●…ly have such gentle usage in their conversion ? phil. generally such , who never were notoriously profane , and have had the benefit of godly education from pious parents . in some corporations , the sons of free-men , bred under their fathers in their profession , may set up and exercise their fathers trade , without ever being bound apprentices thereunto . such children whose parents have been citizens of new * jerusalem , and have been bred in the mysterie of godlinesse , oftentimes are entred into religion without any spirit of bondage seizing upon them , a great benefit and rare blessing , where god in his goodnesse is pleased to bestow it . tim. what may be the reason of gods so different dealing with his owne servants , that some of them are so deeply , and others not at all afflicted with a wounded conscience ? phil. even so father , because it pleaseth thee . yet in humility these reasons may be assigned , . to shew himselfe a free agent , not confined to follow the same precedent , and to deal with all as he doth with some . . to render the prospect of his proceedings the more pleasant to their fight , who judiciously survey it , when they meet with so much diversity and variety therein . . that men being both ingorant when , and uncertaine whether or not , god will vi●…it them with wounded conciences , may wait on him with humble hearts , in the worke of their salvation , looking as the eyes of the * servants to receive orders from the hand of their master , but what , when , and how they know not , which quickens their daily expectations , and diligent dependance on his pleasure . tim. i am one of those , whom god hitherto hath humbled with a wounded conscience : give me some instruction for my behaviour . phil. first be heartily thankfull to gods infinite goodnesse , who hath not dealt thus with every one . now because repentance hath two parts , mourning , and mending , or humiliation , and reformation , the more god hath abated thee , in the former , out of his gentlenesse , the more must thou increase in the latter , out of thy gratitude . what thy humiliation hath wanted of other men , in the depth thereof , let thy reformation make up in the bredth thereof , spreading into an universall obedience unto all gods commandements . well may he expect more work to be done by thy hands , who hath laid lesse weight to be borne on thy shoulders . tim. what other use must i make of gods kindnesse unto me ? phil. you are bound the more patiently to beare all gods rods , poverty , sicknesse , disgrace , captivity , &c. seeing god hath freed thee from the stinging scorpion of a wounded conscience . tim. how shall i demeane my selfe for the time to come ? phil. be not high minded , but feare ; for thou canst not infallibly inferre , that because thou hast not hitherto , hereafter thou shalt not taste of a wounded conscience . tim. i will therefore for the future with continuall feare , wait for the comming thereof . phil. wait not for it with servile feare , but watch against it with constant carefulnes . there is a slavish feare to be visited with a wounded conscience , which feare is to be avoided , for it is opposite to the free spirit of grace , derogatory to the goodnesse of god in his gospel , destructive to spiritull joy , which we ought alwayes to have , and dangerous to the soule wrecking it with anxieties , and unworthy suspitions . thus to feare a wounded conscience , is in part to feele it , antidating ones misery , and tormenting himselfe before the time , seeking for that he would be loth to finde : like the wicked in the * gospel , of whom it is said , mens hearts failing them for feare , and looking for those things which are comming . far be such a feare from thee , and all good christians . tim. what feare then is it , that you so lately recommended unto me ? phil. one consisting in the cautions avoiding of all causes and occasions of a wounded conscience , conjoyned with a confidence in gods goodnesse , that he will either preserve us from , or protect us in the torture thereof ; and if he ever sends it , will sanctifie it in us , to his glory , and our good . may i , you , and all gods servants , ever have this noble feare ( as i may terme it ) in our hearts . iii. dialogue . three solemne seasons when men are surprized with wounded consciences . tim. what are those times , wherein men most commonly are assaulted with wounded consciences ? phil. so bad a guest may visit a man at any houre of his life : for no season is unseasonable for god to be just , satan to be mischievous , and sinfull man to be miserable ; yet it happeneth especially at three principall times . tim. of these , which is the first ? phil. in the twilight of a mans conversion , in the very conflict and combat betwixt nature and innitiall grace . for then he that formerly slept in carnall security , is awakened with his fearfull condition : god , as he saith , psal. . . setteth his sins in order before his eyes . inprimis , the sin of his conception . item , the sinnes of his childhood . item , of his youth . item , of his mans estate , &c. or , inprimis , sinnes against the first table . item , sins against the second ; so many of ignorance , so many of knowledge , so many of presumption severally sorted by themselves . hee committed sinnes confusedly , hudling them up in heaps , but god sets them in order , and methodizeth them to his hand . tim. sins thus set in order must needs be a terrible sight . phil. yes surely , the rather because the metaphor may seem taken from setting an army in battell array . at this conflict in his first conversion , behold a troup of sinnes commeth , and when god himself shal marshall them in rank and file , what guilty conscience is able to endure the furious charge of so great and well order'd an army ? tim. suppose the party dies before he be compleatly converted in this twilight condition , as you term it , what then becomes of his soule , which may seeme too good to dwell in outer darknesse with devils , and too bad to goe to the god of light ? phil. your supposition is impossible . remember our discourse onely concerneth the godly . now god never is father to abortive children , but to such who according to his appointment shall come to perfection . tim. can they not therefore die in this interim , before the work of grace be wrought in them ? phil. no verily : christs bones were in themselves breakable , but could not actually be broken by all the violence in the world , because god hath fore-decreed , a bone of him shall not be broken . so we confesse gods children mortall , but all the power of devill or man may not , must not , shall not , cannot kill them before their conversion , according to gods election of them to life , wth must be fully accomplished . ti : what is the . solemn time , wherin wounded cōsciēces assault men ? phil. after their conve●…sion cōpleated , and this either upon the committing of a conscience-wasting sin , such as tertullian calleth peccatum devoratorium salutis , or upon the undergoing of some heavy affliction of a bigger standard and proportion , blacker hu●… and complexion then what befalleth ordinary men , as in the case of job . tim. which is the third , and last time , when wounded consci●…nces commonly walke abroad ? phil. when men lie on their death-beds , sathan must now roare , or else for ever hold his peace : roare he may afterwards with very anger to vex himselfe , not with any hope to hurt us . there is mention in scripture of an evill day ; which is most applyable to the time of our death . we read also of an houre of * temptation ; and the * prophet tells us there is a moment , wherein god may seeme to for sake us . now sathan being no lesse cunning to finde out , then carefull to make use of his time of advantage , in that moment of that houre of that day , will put hard for our soules , and we must expect a shrewd parting blow from him . tim. your dolefull prediction disheartens me , for feare i be foild in my last encounter . phil. be of good comfort : through christ we shall be victorious , both in dying and in death it selfe . remember gods former favours bestowed upon thee . indeed wicked men , from premisses of gods power collect a conclusion of his weaknesse , psal. . . behold be smot the rock , that the waters 〈◊〉 out , and the streames over-flowed : can he give bread also ? can ●…e provide flesh for his people ? but gods children * by better logick , ●…rom the prepositions of gods former preservations , inferre his power and pleasure to protect them for the future . be assured , that god which hath beene the god of the mountaines , and made our mountaines strong in time of our prosperity , will also be the god of the valleys , and lead us safe * through the valley of the shadow of death . iv. dialogue . the great torment of a wounded conscience , proved by reasons and examples . tim. is the paine of a wounded conscience so great as is pretended ? phil. god * saith it , we have seene it , and others have felt it : whose complaints , ●…avour as little of dissimulation , as their cries in a fit of the cholique , doth of counterfeiting . tim. whence comes this wound to be so great and grievous ? phil. six reasons may be assigned thereof . the first drawn from the heavinesse of the hand which makes the wound ; namely , god himslfe , conceived under the notion of an infinite angry judge . in all other afflictions , man encountreth only with man , and in the worst temptations , only with sathan , but in a wounded conscience , he enters the lists immediately with god himselfe . tim. whence is the second reason fetcht ? phil. from the * sharpnesse of the sword , wherewith the wound is made , being the word of god , and the keen threatnings of the law therein contained . there is mention gen. . . of a sword turning every way : parallel whereto is the word of god in a wounded conscience . mans heart is full of windings , turnings and doublings , to shift and shunne the stroke thereof if possible , but this sword meets them wheresoever they move , it fetcheth and finds them out , it hants and hunts them , forbidding them during their agony , any entrance into the paradise of one comfortable thought . tim. whence is the third reason derived ? phil. from the tendernesse of the part it selfe which is wounded ; the conscience being one of the eyes of the soule , sensible of the smallest hurt . and when that callum , schirrus or inerustation drawn over it by nature , and hardned by custome in sinne , is once 〈◊〉 off , the conscience becomes so pliant and supple , that ●…he least imaginable touch is painf●…ll 〈◊〉 it . tim. what is the fourth reason ? phil. the folly of the patient : who being stung , hath not the wisedome to looke up to christ , the brazen serpent but tormenteth himselfe with his owne activity . it was threatned to * pashur , i will make thee a terrour to thy selfe : so fareth it with gods best saint during the fit of his perplexed conscience ; heareth he his owne voice , he thinketh , this is that which so often hath sworne , lyed , talked vainly , wanton , wickedly ; his voice is a terrour to himselfe . seeth he his own eyes in a glasse , he presently apprehends , these are those which shot forth so many envious , covetous , amorous glances , his eyes are a terrour to himselfe . sheep are observed to flye without cause , scared , ( as some say ) with the sound of their own feet : their feet knack , because they flye , and they fly , because their feet knack , an emblem of gods children in a wounded conscience , selfe-fearing , selfe ▪ frighted . tim. what is the fift reason which makes the paine so great ? phil. because sathan rak●…s his clawes in the reeking blood of a wounded conscience . belzebub the devils name fignifieth in hebrew the lord of flyes ; which excellently intimates his nature and employment : flyes take their selicity about sores and galled backs , to infest and inflame them . so sathan no sooner discovereth ( and that bird of prey hath quick sight ) a soule terrour-struck , but thither he hasts , and is busie to keepe the wound raw , there he is in his throne to doe mischiefe . tim. what is the sixt and last reason why a wounded conscience is so great a torment ? phil. because of the impotency and invaliditie of all earthly receipts to give ease thereunto . for there is such a gulfe of disproportion betwixt a mind-malady and bodymedicines , that no carnall , corporall comforts can effectually work thereupon . tim. yet wine in this case is prescribed in scripture , * give wine to the heavy hearted , that they may remember their misery no more . phil. indeed if the wound be in the spirits , ( those cursiters betwixt soule and body ) to recover their decay or consumption , wine may usefully be applyed : but if the wound be in the spirit in scripture phrase , all carnall , corporall comforts are utterly in vaine . tim. me thinks merry company should doe much to refresh him . phil. alas , a man shall no longer be welcome in merry company , then he is able to sing his part in their joviall consort . when a hunted deere runs for safeguard amongst the rest of the herd , they will not admit him into their company , but beat him off with their hornes , out of principles of selfe-preservation , for feare the hounds , in pursuit of him , fall on them also . so hard it is for man or beast in misery to find a faithfull friend . in like manner , when a knot of bad-good-fellowes perceive one of their society dogg'd with gods terrours at his heeles , they will be shut of him as soone as they can , preferring his roome , and declining his company , lest his sadnesse prove infectious to others . and now if all six reasons be put together , so heavy a hand , smiting with so sharp a sword on so tender a part of so foolish a patient , whilst sathan seeks to widen , and no worldly plaister can cure the wound , it sufficiently proves a wounded conscience to be an exquisite torture . tim. give me i pray an example hereof . phil. when adam had eaten the forbidden fruit , he tarryed a time in paradise , but tooke no contentment therein . the sunne did shine as bright , the rivers ran as cleare as ever before , birds sang as sweetly , beasts played as pleasantly , flowers smelt as fragrant , herbs grew as fresh , fruits flourisht as faire , no puntilio of pleasure was either altered or abated . the objects were the same , but adams eyes were otherwise , his nakednesse stood in his light ; a thorne of guiltinesse grew in his heart , before any thistles sprang out of the ground ; which made him not to seeke for the fairest fruits to fill his hunger , but the biggest leaves to cover his nakednesse . thus a wounded conscience is able to unparadise paradise it selfe . tim. give me another instance . phil. christ jesvs our saviour , he was blinded , buffeted , scourged , scoffed at , had his hands and feet nailed on the crosse , and all this while said nothing . but no sooner apprehended he his father deserting him , groaning under the burthen of the sins of mankind imputed unto him , but presently the lambe , ( who hitherto dumb before his shearer opened not his mouth ) for paine began to bleat , my god , my god , why hast thou forsaken me ? tim. why is a wounded conscience by david resembled to arrowes , * thine arrowes stick fast in me ? phil. because an arrow ( especially if barbed ) rakes & rends the flesh the more , the more mettall the wounded partie hath to strive and struggle with it : and a guilty conscience pierceth the deeper , whilst a stout stomach with might and main seeketh to out-wrastle it . tim. may not a wounded conscience also work on the body , to hasten and heighten the sicknesse thereof ? phil. yes verily , so that there may be employment for * luke , the beloved physitian , ( if the same person with the evangelist ) to exercise both his professions : but we meddle onely with the malady of the mind , abstracted from any bodily indisposition . v. dialogue . soveraign uses to be made of the torment of a wounded conscience . tim. seeing the torture of a wounded conscience is so great , what use is to be made thereof ? phil. very much . and first , it may make men sensible of the intollerable paine in hell fire . if the mouth of the fiery fornace into which the children were cast , was so hot , that it burnt those which approached it , how hot was the fornace it selfe ? if a wounded conscience , the suburbs of hell , be so painfull , oh how extreame is that place , where the worme never dyeth , and the fire is never quenched ? tim. did our roaring boyes ( as they call them ) but seriously consider this , they would not wish god damne them , and god confound them so frequently as they doe . phil. no verily : i read in theodoret of the ancient donatists , that they were so ambitious of martyrdome , ( as they accounted it ) that many of them meeting with a young gentleman requested of him , that he would be pleased to kill them . he , to confute their folly , condescended to their desire , on condition , that first they would be contented , to be all fast bound : which being done , accordingly he took order that they were all soundly whipt , but saved their lives . in application : when i heare such riotous youths wish that god would damne or confound them , i hope god will be more mercifull , then to take them at their words , and to grant them their wish ; only i heartily desire that he would be pleased , sharply to scourge them , and soundly to lash them with the frights & terrours of a wounded conscience . and i doubt not , but that they would so ill like the paine thereof , that they would revoke their wishes , as having little list , and lesse delight to taste of hell hereafter . tim. what other use is to be made of the paine of a wounded conscience ? phil. to teach us seasonably to prevent , what we cannot possibly endure . let us shunne the smallest sinne , lest if we slight and neglect it , it by degrees fester and gangrene into a wounded conscience . one of the bravest * spirits that ever england bred , or ireland buried , lost his life by a light hurt neglected ; as if it had beene beneath his high minde to stoop to the dressing thereof , till it was too late . let us take heed the stoutest of us be not so served in our soules . if we repent not presently of our sinnes committed , but carelesly contemne them , a scratch may quickly prove an ulcer ; the rather , because the flesh of our minde , if i may so use the metaphor , is hard to heale full of cholerick & corrupt humors , and very ready to rancle . tim. what else may we gather for our instruction from the torture of a troubled mind ? phil. to confute their cruelty , who out of sport or spight , willingly and wittingly wound weak consciences ; like those uncharitable * corinthians , who so far improve their liberty in things indifferent , as thereby to wound the consciences of their weake brethren . tim. are not those ministers too blame , who , mistaking their message , instead of bringing the gospell of peace , fright people with legall terrours into despaire ? phil. i cannot commend their discretion , yet will not condemn their intention herein . no doubt their d●…sire and designe is pious , though they erre in the pursuite and prosecution thereof , casting down them whom they cannot raise , and conjuring up the spirit of bondage which they cannot allay againe : wherefore it is our wisest way , to interweave promises with threatnings , and not to leave open a pit of despaire , but to cover it again with comfort . tim. remaineth there not as yet , another use of this poi●…t ? phil. y●…s , to teach us to pitty and pray for those that have afflicted consciences , not like the wicked , * who persecute those whom god hath smitten , and talke to the griefe of such whom he hath wounded . tim. yet eli was a good man , who notwithstanding censured * hannah , a woman of a sorrowfull spirit , to be drunke with wine . phil. imitate not eli in committing , but amending his fault . indeed his dimme eyes could see drunkennes in hannah where it was not , & could not see sacriledge & adultery in his own sonnes , where they were . thus those who are most indulgent to their owne , are most censorious of others . but eli afterwards perceiving his errour , turned tho condemning of ha●…nah into praying for her . in like manner , if in our passion we have prejudiced , or injur'd any wounded consciences , in cold blood let us make them the best amends and reparation . vi . dialogue . that in some cases more repentance must be preached to a wounded conscience . tim. so much for the maladie , now for the remedy . suppos●… you come to a wounded conscience , what counsell will you prescribe him ? phil. if after hearty prayer to god for his direction , he appeareth unto me , as yet , not truely penitent , in the first place i will presse a deeper degree of repentance upon him . tim o miserable comforter ! more sorrow still ! take heed your eyes be not put out with that smoking flax , you seeke to quench , and your fingers wounded with the splinters of that bruised reed you goe about to breake . phil. understand me sir . better were my tongue spit out of my mouth , then to utter a word of griefe to drive them to despaire , who are truly contrite . but on the other side , i shall betray my trust , and be found an unfaithfull dispencer of divine mysteries , to apply comfort to him who is not ripe and ready for it . tim. what harme wol●…d it doe ? phil. raise him for the present , and ruine him , without gods greater mercy for the future . for comfort dawbed on , on a foule soule , will not stick long upon it : and instead of pouring in , i shall spill the precious oyle of gods mercy . yea i may justly bring a wounded conscience upon my selfe , for dealing deceitfully in my stewardship . tim. is it possible one may not be ●…oundly humbled , and yet have a wounde●… conscience ? phil. most possible : for a wounded conscience is often inflicted as a punishment for lacke of true repentance : great is the difference betwixt a mans being frighted at , and humbled for his sinnes . one may passively be cast downe by gods terrours , and yet not willingly throw himselfe downe , as he ought , at gods foot-stoole . tim. seeing his pain is so pittifull as you have formerly proved ; why would you adde more griefe unto him ? phil. i would not adde griefe to him , but alter griefe in him ; making his ●…orrow , not greater , but better . i would endeavour to change his dismall , dolefull dejection , his hid●…s , and horrible heavines , his bitter exclamations , which seeme to me much mixed in him , with pride , impatience , and impen●…tence , into a willing submission to gods pleasure , and into a kindly , gentle , tender gospell-repentance , for his sinnes . tim. but there are some now adayes who maintaine that a child of god after his first conversion , needeth not any new repentance for sinne all the dayes of his life . phil. they derend a grievous and dangerous errour . consider what two petitions christ coupleth together in his prayer : when my body which every day is hungry , can live without gods giving it daily bread , then and no sooner shall i believe , that my soule , which daily sinneth , can spiritually live , without gods forgiving it its trespasses . tim. but such alledge , in proof of their opinion , that a man hath his person justified before god , not by pieces and parcels , but at once and for ever in his conversion . phil. this being granted doth not favour their errour . we confesse god finished the creation of the world , and all therein in six dayes , and then rested from that worke , yet so , that his daily preserving of all things by his providence , may ●…till be accounted a constant and continued creation . we acknowlege in like manner , a child of god justified at once in his conversion , when he is fully and freely estated in gods favour . and yet seeing every daily sinne by him committed , is an aversion from god , and his daily repentance a conversion to god , his justification in this respect , may be conceived intrirely continued all the dayes of his life . tim. what is the difference betwixt the first repentance , and this renewed repentance ? phil. the former is as it were the putting of life into a dead man , the latter the recovering of a sicke man from a dangerous swound ; by the former , sight to the blind is simply restored , and eyes given him ; in the latter , only a filme is removed , drawn over their eyes , and hindering their actuall sight . by the first we have a right title to the kingdome of heaven : by our second repentance , we have a new claime to heaven , by vertue of our old title . thus these two kinds of repentance may be differenced and distinguished , though otherwise they meet and agree in generall qualities : both having sinne for their cause , sorrow for their companion , and pardon for their consequent and effect . tim. but are not gods children after committing of grievous sinnes , and before their renewing their repentance remaine still heires of heav●… , married to christ , and citizens of the new hierusalem ? phil. heires of heaven , they are , but disinheritable for their m●…demeanour . married still to christ , but deserving to be divorced for their adulteri●… . citizens of heaven , but yet outlawed , so that they can recover no right , and receive no benefit , till their out-lawry be reversed . tim. where doth god in scripture injoyne this second repentance on his owne children ? phil. in severall places . he threatneth the * church of ephesus ( the best of the seaven ) wich removing the candlesticke from them , except they repent : and christ telleth his own disciples , true converts before , but then guilty of ambitious thoughts , that * except yee be converted yee shall not enter into the kingdome of heaven . here is conversion after conversion , being a solemne turning from some particular sinne ; in relation to which it is not absurd to say , that there is justification after justification ; the latter as following in time , so flowing from the former . vii . dialogue . onely christ is to be applyed to soules truly contrite . tim. but suppose the person in the ministers apprehension heartily humbled for sinne , what then is to be done ? phil. no corrosives , all cordialls ; no vineger , all oyle ; no law , all gospell must be presented unto him . here blessed the lippes , yea beautifull the feet of him that bringeth the tidings of peace . as * elisha , when reviving the sonne of the shunamite laid his mou●…h to the mouth of the child . so the gaping orifice of christs wounds must spiritually by preaching , be put close to the mouth of the wounds of a conscience : happy that skilfull architect , that can shew the sick man , that the * head stone of his sprituall building , must be laid with shouts , crying grace , grace . tim. which doe you count the head-stone of the building , that which is first or last laid ? phil. the foundation is the head-stone in honour , the top-stone is the head-stone in height . the former the head-stone in strength , the latter in stature . it seemeth that gods spirit , of set purpose ▪ made use of a doubtfull word , to shew that the whole fabricke of our salvation , whether as founded , or as finished , is the only worke of gods grace alone . christ is the alpha and omega thereof , not excluding all the letters in the alphabet interposed . tim. how must the minister preach christ to an afflicted conscience ? phil. he must crucifie him before his eyes , lively setting him forth , naked , to cloath him ; wounded , to cure him ; dying , to save him . he is to expound and explaine unto him , the dignity of his person , pretiousnesse of his blood , plenteousnesse of his mercy , in all those loving relations , wherein the scripture presents him : a kind father to a prodicall child , a carefull hen to a scatter'd chicken , a good shepherd that bringeth his lost sheep back on his shoulders . tim. spare me one question , why doth he not drive the sheepe before him , especially seeing it was lively enough to lose it selfe ? phil. first , because though it had wildnesse too much to goe astray , it had not wisedome enough to goe right . secondly , because probably the ●…lly sheep , had tired it selfe with wandring ; habbabuk . . the people shall wearie themselves for very vanity , and therefore the kind shepheard brings it home on his owne shoulders . tim. pardon my interruption , and proceed , how christ is to be held forth . phil. the latitude and extent of his love , his invitation without exception , are powerfully to be prest ; every one that thi●…teth , all ye that are heavy laden , whosoever beleeveth , and the many promises of mercy are effectually to be tendered unto him . tim. where are those promises in scripture ? phil. or rather , where are they not ? for they are harder to be mist , then to bee met with . open the bible ( as he * drew his bow in battle ) at adventur●…s ▪ if thou lightest on an historicall place , behold precedents ; if on a doctrinall , promises of comfort . for the larter , observe these particulars , gen. . . exo. . . isa. . . isa. . . mat. . . mat. . . cor. . . heb. ▪ . &c. tim. are these more principall places of consolation , then any other in the bible ? phil. i know there is no choosing , where all things are choicest : whosoever shall select some pearles out of such a heap , shall leave behind as precious as any he takes , both in his owne and others judgement ; yea which is more , the same man at severall times may in his apprehension preferre severall promises as best , formerly most affected with one place , for the present more delighted with another ; and afterwards conceiving comfort therein not so cleare , choose other places as more pregnant , and pertinent to his purpose . thus god orders it , that divers men ( and perchance the same man at different times ) make use of all his promises , gleaning and gathering comfort , not only in one furrow , land , or furlong ▪ but as it s scattered clean through the whole field of the scripture . tim. must ministers have varie●…y of severall comfortable promises ? phil. yes surely : such masters of the assembly being to enter and fasten consolation in an afflicted soule , need have many nailes provided aforehand , that if some for the present , chance to drive untowardly , as splitting , going awrie , turning crooked or blunt , they may have others in the roome thereof . tim. but grant , christ held out never so plainly , prest never so powerfully , yet all is in vaine , except god inwardly with his spirit perswade the wounded conscience to beleeve the truth of what he saith . phil. this is an undoubted truth , for one may lay the bread of life on their trencher , and cannot force them to feede on it . one may bring them downe to the spring of life , but cannot make them drinke of the waters thereof ; and therefore in the cure of a wounded conscience , god is all in all , only the touch of his hand , can * heal this kings evill , i kill and make alive , i wound and i heale , neither is there any that can deliver out of my hand . viii . dialogue . answers to the objections of a wounded conscience drawne from the grievousnesse of his sinnes . tim. give me leave now sir to personate & represent a wounded conscience , and to alledge and inforce such principall objections wherewith generally they are grieved . phil. with all my heart , and god blesse my endeavours in answering them . tim. but first i would be satisfied how it comes to passe , that men in a wounded conscience have their parts so presently improved . the jewes did question concerning our saviour , * how knoweth this man letters being never learned ? but here the doubt , and difficulty is greater ; how come simple people so subtile on a sudden to oppose with that advantage , and vehemency , that it would puzzle a good and grave divine to answer them ? phil. two reasons may be rendred thereof . . because a man in a diste●…per , is stronger then when he is in his perfect health . what sampsons are some in the fit of a feaver ? then their spirits , being intended by the violence of their disease , push with all their power . so is it in the agony of a distressed soule , every string thereof is strained to the height , and a man becomes more then himselfe to object against himselfe in a fit of despaire . tim. what is the other reason ? phil. sathan himselfe , that subtile sophister assisteth them . he formes their arguments , frames their objections , fits their distinctions , shapes their evasions ; and this discomforter ( aping gods spirit the comforter , john . . ) bringeth all things to their remembrance , which they have heard or read to dishearten them . need therefore have ministers , when they meddle with afflicted men , to call to heaven afore-hand to assist them , being sure , they shall have hell it selfe to oppose them . tim. to come now to the objections , which afflicted consciences commonly make : they may be reduced to three principall heads . either drawne from the greatnesse and grievousnesse of their sinnes , or from the slightnesse and lightnesse of their repentance , or from th●… faintnesse & feeblenesse of their faith . i begin with the objections of the first forme . phil. i approve your method i p●…ay proceed . tim. first sir , even since my conversion , i have beene guilty of many grievous sinnes , and ( which is worse ) of the same sinne many times committed . happy * judah , who though once committing incest with thamar , yet the text saith , that afterward he knew her again no more . but i vile wretch have often re-fallen into the same offence . phil. all this is answered in gods promise in the * prophet , though your sins be as scarlet , i will make them as snow . consider how the tyrian scarlet was dyed , not overly dipt , but throughly drencht in the liquor , that coloured it , as thy soul in custome of sinning . then was it taken out for a time , and dryed , put in againe , soakt , and sodden the second time in the fatt ; called therefore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , twice dyed ; as thou complainest thou hast been by relapsing into the same sin . yea the colour so incorporated into the cloath not drawne over , but diving into the very heart of the wool , that rub a scarlet rag on what is white , and it will bestow a redish tincture upon it : as perchance thy sinfull practice , and president , have also infected those which were formerly good , by thy badnesse . yet such scarlet sins so solemnly and substantially coloured , are easily washt white in the blood of our saviour . tim. but , sir , i have sinned against most serious resolutions , yea against most solemne vowes which i have made to the contrary . phil. vow-breaking , though a grievous sinne , is pardonable on unfaigned repentance . if thou hast broken a vow , t●…e a knot on it , to make it hold together againe . it is spirituall thrift , and no mis-becomming basenesse , to piece and joynt thy neglected promises with fresh ones . so shall thy vow in effect be not broken , when new mended : and remain the same , though not by one intire continuation , yet by a constant successive renovation thereof . thus * jacob renewed his neglected vow of going to bethel ; and this must thou doe , re-inforce thy broken vowes , if of moment , and materiall . tim. what mean you by the addition of that clause , if of moment and materiall ? phil. to deale plainly . i dislike many vowes men make , as of reading just so much , and praying so often every day , of confining themselves to such a strict proportion of meate , drinke , sleepe , recreation , &c. many things may be well done , which are ill vowed . such particular vowes men must be very sparing how they make . first , because they savour somewhat of will-worship . secondly , small glory accrews to god thereby . thirdly , the dignitie of vowes are disgraced by descending to too triviall particulars . fourthly , sathan hath ground given him to throw at us , with a more steady aime . lastly , such vowes , instead of being cords to tie us faster to god , prove knots to intangle our consciences : hard to be kept , but oh ! how heavy when broken ? wherefore setting such vowes aside , let us be carefull with david , to keep that grand and generall vow , * i have sworne , and i will performe it , that i will keep thy righteous judgements . tim. but sir i have committed the sinne against the holy ghost , which the saviour of mankind pronounceth unpardonable , and therefore all your counsells and comforts unto me are in vaine . phil. the devill , the father of lyes , hath added this lye to those , which he hath told before , in perswading thee , thou hast comitted the sinne against the holy ghost . for that sinne is ever attended with these two symptomes . first , the party guilty thereof never grieves for it , nor conceives the least sorrow in his heart , for the sinne he hath committed . the second ( which followeth on the former ) he never wisheth or desireth any pardon , but is delighted , and pleased with his present condition . now if thou canst truely say , that thy sinnes are a burden unto thee , that thou dost desire forgivenesse , and wouldest give any thing , to compasse and obtaine it ; be of good comfort , thou hast not as yet , and by gods grace , never shalt , commit that unpardonable offence . i will not define how neere thou hast beene unto it . as david said to jonathan , there is not a haires breadth betwixt death and me : so it may be thou hast m●…st it very narrowly , but assure thy selfe , thou art not as yet guilty thereof . ix . dialogue . answers to the objections of a wounded conscience drawne from the slightnesse of his repentance . tim. i beleeve my sinnes are pardonable in themselves , but alas my stony heart is such , that it cannot relent and repent , and therefore no hope of my salvation . phil. wouldest thou sincerely repent ? thou dost repent . the women that came to embalme * christ , did carefully forecast with themselves , who shall role away the stone from the doore of the sepulcher ? alas their fraile , faint , feeble arms were unable to remove such a weight . but what followeth ? and when they looked , they saw that the stone was rolled away , for it was very great . in like manner , when a soule is truly troubled about the massie mighty burden of his stony heart interposed , hindring him from comming to christ ; i say when he is seriously and sincerely solicitous about that impediment , such desiring is a doing , such wishing is a working . doe thou but take care it may be removed , and god will take order it shall be removed . tim. but sir i cannot weep for my sinnes ; my eyes are like the pit wherein joseph was put , there is no water in them , i cannot squeeze one teare out of them . phil. before i come to answer your objection , i must premise a profitable observation . i have taken notice of a strange opposition betwixt the tongues and eyes of such as have troubled consciences . their tongues some have known ( and i have heard ) complaine that they cannot weepe for their sinnes , when at that instant their eyes have plentifully shed store of teares : not that they speake out of dissimulation , but distraction . so somtimes have i smiled at the simplicity of a child , who being amased , and demanded whether or no he could speake ? hath answered , no . if in like manner at the sight of such a contradiction betwixt the words and deeds of one in the agony of a wounded conscience , we should chance to smile , knew us not to jeere , but joy , perceiving the party in a better condition , then he conceiveth himselfe . tim. this your observation may be comfortable to others , but is impertinent to me . for as i told you i i have by nature such dry eyes that they will afford no moisture to bemoan my sinnes . phil. then it is a naturall defect , and no morall default , so by consequence a suffering and no sinne , which god will punish . god doth not expect the cock should runne water , where he put none into the cisterne . know also , their hearts may be fountaines whose eyes are flints , and may inwardly bleed , who doe not outwardly weep . besides * christ was sent to preach comfort , not to such only as weep , but mourne in zion . yea if thou canst squeeze out no liquor , offer to god the empty bottles ; instead of tears , tender and present thy eyes unto him . and though thou beest water-bound , be not wind-bound also , sigh , where thou canst not sob , and let thy lungs doe what thy eyes cannot performe . tim. you say something , though i cannot weep , in case i could soundly sorrow for my sinnes . but alas , for temporall losses and crosses , i am like r●…chell , ●…amenting for her children , and would not be comforted . but my sorrow for my sins is so small , that it appeares none at all in proportion . phil. in the best saints of god , their sorrow for their sinnes being measured with the sorrow for their sufferings , in one respect , will fall short of it , in another must equall it , and in a third respect doth exceed and goe beyond it . sorrow for sins falleth short of sorrow for sufferings , in loud lamenting or violent uttering it selfe in outward expressions thereof ; as in roaring , wringing the hands , rending their haire , and the like . secondly , both sorrowes are equall in their truth and sincerity , both farre from hypocrisie , free from dissimulation , reall , hearty , cordiall , uncounterfeited . lastly , sorrow for sinne exceeds sorrow for suffering , in the continuance and durablenesse thereof : the other like a land-flood , quickly come , quickly gone ; this is a continuall dropping or running river , keeping a constant stream . my sins , saith david , are ever before me ; so also is the sorrow for sinne in the soule of a child of god , morning , evening , day , night , when sicke , when sound , feasting , fasting , at home , abroad , ever within him : this griefe beginneth at his conversion , continueth all his life , endeth only at his death . tim. proceed i pray in this comfortable point . phil. it may still be made plainer by comparing two diseases together , the tooth-ache and consumption . such as are troubled with the former , shreek and cry out , troublesome to themselves , and others , in the same and next roofe ; and no wonder , the mouth it selfe being plaintiffe , if setting forth its owne grievances to the full . yet the tooth-ache is knowne to be no mortall maladie , having kept some from their beds , seldome sent them to their graves ; hindred the sleep of many , hastned the death of few . on the other side , he that hath an incurable consumption saith little , cryes lesse , but grieves most of all . alas , he must be a good husband of the little breath left in his broken lungs , not to spend it in fighing , but in living , he makes no noise , is quiet , and silent ; yea none will say , but that his inward griefe is greater then the former . tim. how apply you this comparison to my objection ? phil. in corporall calamities , thou complainest more , like him in the tooch-ache , but thy sorrow for thy sinne , like a consumption , which lyes at thy heart , hath more solid heavinesse therein . thou dost take in more griefe for thy sinnes , though thou mayest take on more grievously for thy sufferings . tim. this were something if my sorrow for sinne were sincere , but alas , i am but a hypocri●…e . there is * mention in the proph●…t of gods besome of destruction ; now the trust of a hypocrite , job . . is called a spiders web , here is my case , when gods besome meets with the cobwebs of my hypocri●…e , i shall be swept into hel-fire . phil. i answer , first in generall : i am glad to heare this objection come from thee , for selfe-suspition of hypocrisie , is a hopefull symptome of sincerity . it is a david that cryes out , as for me i am poore and needy ; but luke-warme laodicea that braggeth , i am rich and want nothing . tim. answer i pray the objection in particular . phil. presently , when i have premised the great difference , betwixt a mans being a hypocrite , and having some hypocrisie in him . wicked men are like the apples of * sodome , seemingly faire , but nothing but ashes within , the best of gods servants , like sound apples , lying in a dusty loft , ( living in a wicked world ) gathering much dust about them , so that they must be rubb'd or pared , before they can be eaten . such notwithstanding are sincere , and by the following marks may examine themselves . tim. but some now adayes are utter enemies to all markes of sincerity , counting it needlesse for preachers to propound , or people to apply them . phil. i know as much ; but it is the worst signe , when men in this nature hate all signes : but no wonder if the foundred horse , cannot abide the smiths pincers . tim. proceed i pray in your signes of sincerity . phil. art thou carefull to order thy very thoughts , because the infinite searcher of the heart doth behold them ? dost thou freely and fully confesse thy sinnes to god , spreading them open in his presence , without any desire or endeavour to deny , dissemble , defend , excuse , or extenuate them ? dost thou delight in an universall obedience to all gods lawes , not thinking with the superstitious jewes , by over-keeping the fourth commandement , to make reparation to god for breaking all the rest ? dost thou love their persons and preaching best , who most clearly discover thine owne faults and corruptions unto thee ? dost thou strive against thy vindicative nature , not only to forgive those who have offended thee , but also to wait an occasion with humility to fasten a fitting favour upon them ? dost thou love grace and goodnesse even in those , who differ from thee in point of opinion , and civil controversies ? canst thou be sorrowfull for the sinnes of others , no whit relating unto thee , meerly because the glory of a good god , suffers by their profanenesse ? tim. why doe you make these to be the signes of sincerity ? phil. because there are but two principles , which act in mens hearts , namely , nature and grace ; or , as christ distinguisheth them , flesh , and bloud , and our father which is heaven . now seeing these actions , by us propounded , are either against or above nature , it doth necessarily follow , that where they are found , they flow from saving grace . for what is higher then the roofe , and very pinnacle , as i may say , of nature , cannot belower then the bottome and beginning of grace . tim. per●…hance on serious search , i may make hard shift , to finde some one or two of these signes , but not all of them in my heart . phil. as i will not bow to flatter any , so i will fall down as farre as truth will give me leave , to reach comfort to the humble , to whom it is due . know to thy further consolation , that where some of these signes truly are , there are more , yea all of them , though not so visible and conspicuous , but in a dimmer and darker degree . when we behold violets , and prim-roses , fairely to flourish , we conclude the dead of the winter is past , though , as yet , no roses , or july-flowers appeare , which , long after , lye hid in their leaves , or lurke in their rootes ; but in due time will discover themselves . if some of these signes be above ground in thy sight , others are under ground in thy heart , and though the former started first , the other will follow in order : it being plaine that thou art passed from death unto life , by this hopefull and happy spring of some signes in thy heart . x. dialogue . answers to the objection of a wounded conscience , drawne from the feeblenesse of his faith . tim. but faith is that which must apply christ unto us , whilest ( alas ! ) the hand of my faith hath not only the shaking , but the dead palsy ; it can neither hold nor feele any thing . phil. if thou canst not hold god , doe but touch him and he shall hold thee , and put feeling into thee . saint paul saith , * if that i may apprehend that , for which also i am apprehended of christ jesus . it is not pauls apprehending of christ , but christ apprehending of paul , doth the deed . tim. but i am sure my faith is not sound , because it is not attended with assurance of salvation . for i doubt ( not to say despaire ) thereof . whereas divines hold , that the essence of saving faith consists in a certainty to be saved . phil. such deliver both a false , and dangerous doctrine ; as the carelesse mother * killed her little infant , for she over-laid it : so this opinion would presse many weak faiths to death , by laying a greater weight upon them then they can bear , or god doth impose ; whereas to be assured of salvation , is not a part of every true faith , but onely an effect of some strong faiths , and that also not alwayes , but at some times . tim. is not certainty of salvation a part of every true faith ? phil. no verily , much lesse is it the life and formality of faith , which consisteth onely in a recumbency on god in christ , with jobs resolution , * though he slay me , yet will i trust in him . such an adherence , without an assurance , is sufficient by gods mercy to save thy soule . those that say that none have a sincere faith without a certainty of salvation , may with as much truth maintaine , that none are the kings loyall subjects , but such as are his favourites . tim. is then assurance of salvation a peculiar personall favour , indulged by god , onely to some particular persons ? phil. yes verily : though the salvation of all gods servants be sure in it selfe , yet is onely assured to the apprehensions of some select people , and that at some times : for it is too fine fare for the best man to feed on every day . tim. may they that have this assurance , afterwards lose it ? phil. undoubtedly they may : god first is gracious to give it them , they for a time carefull to keep it , then negligently lose it , then sorrowfully seeke it . god again is bountifull to restore it , they happy to recover it , for a while diligent to retaine it , then againe foolish to forfeit it , and so the same changes in ones life time often , over , and over againe . tim. but some will say , if i may be infallibly saved without this assurance , i will never endeavour to attaine it . phil. i would have covered my flowers , if i had suspected such spiders would have suckt them . one may goe to heaven without this assurance , as certainly , but not so cheerfully , and therefore prudence to obtaine our owne comfort , & piety to obey gods command , obligeth us all to give diligence to make our calling and election sure , both in it selfe , and in our apprehension . xi . dialogue . god alone can satisfie all objections of a wounded conscience . tim. but , sir , these your answers are no whit satisfactorie unto me . phil. an answer may be satisfactorie to the objection , both in it selfe , and in the judgement of all unprejudiced hearers , and yet not satisfactorie to the objecter , and that in two cases : first , when he is poss●…ssed with the spirit of peevishnesse and perversnesse . it is lost labour to seeke to feed and fill those , who have a greedy horseleach of cavilling in their heart , crying give , give . tim. what is the second case ? phil. when the bitternesse of his soule is so great and grievous , that he is like the * israelites in egypt , which hearkned not to moses , for anguish of spirit , and for cruel bondage . now as those who have meat before them , and will not eate , deserve to starve without pitty : so such are much to be bemoaned , who through some impediment in their mouth , throat , or stomach , cannot chaw , swallow or digest comfort presented unto them . tim. such is my condition , what then is to be done unto me ? phil. i must change my precepts to thee into prayers for thee , that ●…od would * satisfie thee early with his mercy , that thou mayest rejoyce . ministers may endeavour it in vaine , whilest they quell one scruple , they start another , whilst they fill one corner of a wounded conscience with comfort , another is emptie . only god can so satisfie the soule , that each chink and cranny therein , shall be filled with spirituall joy . tim. what is the difference betwixt gods , and mans speaking peace to a troubled spirit ? phil. man can neither make him to whom he speakes , to heare what he saith , or beleeve what he heares . god speakes with authority , and doth both . his words give hearing to the deafe , and faith to the infidell . when , not the mother of christ , but christ himselfe , shall salute a sicke soule with peace be unto thee , it will leap for joy , as john the babe sprang , though imprisoned in the darke womb of his mother . thus the offender is not comforted , though many of the spectatours , and under-officers tell him he shall be pardoned , untill he heares the same from the mouth of the judge himselfe who hath power and place to forgive him ; and then his heart reviveth with comfort . tim. god send me such comfort : meane time , i am thankfull unto you for the answers you have given me . phil. all that i wil adde is this . the lacedemonians had a law , that if a bad man , or one disesteemed of the people , chanced to give good counsell , he was to stand by , and another , against whose person the people had no prejudice , was to speake over the same words , which the former had uttered . i am most sensible to my selfe of my owne badnesse , and how justly i am subject to exception . only my prayer shall be , that whilst i stand by , and am ●…ilent , gods spirit which is free from any fault , and full of all perfection , would be pleased to repeat in thy heart , the selfe-same answers i have given to your objections : and then what was weak , shallow and unsatisfying , as it came from my mouth , shall and will be full , powerfull , and satisfactorie , as re-inforced in thee , by gods spirit . xii . dialogue . meanes to be used by wounded consciences , for the recovering of comfort . tim. are there any usefull meanes to be prescribed , whereby wounded consciences may recover comfort the sooner ? phil. yes , there are . tim. but now adayes some condemne all using of meanes , let grace alone ( say they ) fully and freely to do its own worke : and thereby mans mind will in due time return to a good temper of its ow●… accord : this is the most spirituall serving of god , whilst using of meanes , makes but dunces , and trewants in christs schoole . phil. what they pretend spirituall , wil prove ai●…ry and empty , making lewd and lazie christians : meanes may and must be used with these cautions . . that they be of gods appointment in his word , and not of mans meere invention . . that we stil remember they are but means , and not the main . for to account of helps more then helpes , is the high-way to make them hindrances . lastly , that none rely barely on the deed done , which conceit will undoe him that did it , especially if any opinion of merit be fixed therein . tim. what is the first meanes i must use , for i re-assume to personate a wounded conscience ? phil. constantly pray to god , that in his due time he would speake peace unto thee . tim. my prayers are better omitted then performed : they are so weak they will but bring the greater punishment upon me , and involve me within the * prophets curse , to those that doe the worke of the lord negligently . phil. prayers negligently performed , draw a curse , but not prayers weakly performed . the former is when one can do better , and will not ; the latter , is , when one would do better , but alas , he cannot : and such failings as they are his sinnes , so they are his sorrows also : pray therefore faintly , that thou maist pray fervently ; pray weakly , that thou mayest pray strongly . tim. but in the law they were forbidden to offer to god any lame * sacrifice , and such are my prayers . phil. . observe a great difference , betwixt the materiall sacrifice under the law , and spiritual sacrifices ( the calves of the lips ) under the gospell . the former were to be free from all blemish , because they did typifie and resemble christ himselfe : the latter ( not figuratively representing christ , but heartily presented unto him ) must be as good as may be gotten , though many imperfections will cleave to our best performances , which by gods mercy are forgiven . . know that that in scripture is accounted lame , which is counterfeit , and dissembling , ( in which sense * hypocrites are properly called halters ) and therefore if thy prayer though never so weake , be sound , and sincere , it is acceptable with god . tim. what other counsell do you prescribe me ? phil. be diligent in reading the word of god , wherein all comfort is conteined ; say not that thou art dumpish and undisposed to read , but remember how travellers must eat against their stomach ; their journey will digest it : and though their palate find no pleasure for the present , their whole body will feele strength for the future . thou hast a great journey to go , a wounded conscience is farre to travell to find comfort , ( and though weary , shall be welcome at his journeys end ) and therefore must feed on gods word , even against his own dull disposition , and shall afterwards reap benefit thereby . tim. proceed in your appointing of wholsome dyet for my wounded conscience to observe . phil. avoid solitarinesse , land associate thy selfe with pious and godly company : o the blessed fruits thereof ! such as want skill or boldnesse to begin or set a psalme , may competently follow tune in consort with others : many houses in london have so weak walls , and are of so slight and sl●…nder building , that were they set alone in the fields , probably they would not stand an houre ; which now ranged in streets receive support in them selves , and mutually returne it to others : so mayst thou in good society , not only be reserved from much mischiefe , but also be strengthened and confirmed in many godly exercises , which solely thou couldest not perform . tim. what else must i do ? phil. be industrious in thy calling ; i presse this the more , because some erroneously conceive that a wounded conscience cancels all indentures of service , and gives them ( during their affliction ) a dispensation to be idle . the inhabitants of the bishoprick of * durham pleaded a priviledge , that king edward the first had no power , although on necessary occasion , to presse them to go out of the country , because ▪ forsooth , they termed themselves haly-worke-folke , only to be used in defending the holy shrine of s. cuthbert . let none in like manner pretend , that ( during the agony of a wounded conscience ) they are to have no other imployment , then to sit moping to brood their melancholly , or else only to attend their devotions ; whereas a good way to divert or asswage their pain within , is to take paines without in their vocation . i am confident , that happy minute which shall put a period to thy misery , shall not find thee idle , but employed , as ever some secret good is accrewing to such , who are diligent in their calling . tim. but though wounded consciences are not to be freed from all worke , are they not to be favoured in their worke ? phil. yes verily . here let me be the advocate to such parents and masters , who have sonnes , servants , or others under their authority afflicted with wounded consciences , o , doe not with the egyptian task-masters , exact of them the full tale of their bricke , o spare a little till they have recovered some strength . unreasonabl●… that maimed men , should passe on equall duty with such souldiers as are sound . tim. how must i dispose my selfe on the lords day ? phil. avoid all servile work , and expend it only in such actions , as tend to the sanctifying thereof . god the great landlord of all time hath let out six da●…s in the weeke to man to farme them ; the seaventh day he reserveth as demeanes in his owne hand : if therefore we would have quiet possession , & comfortable use of what god hath leased out to us , let us not incroach on his demeanes . some popish * people make a superstitious almanacke of the sunday , by the fairenesse or foulenesse thereof , guessing of the weather all the weeke after . but i dare boldly say , that from our well or ill spending of the lords day , a probable conjecture may be made , how the following weeke will be imployed . yea i conceive , we are bound ( as matters now stand in england ) to a stricter observation of the lords day , then ever before . that a time was due to gods service , no christian in our kingdome ever did deny : that the same was weekly dispersed in the lords day , holy dayes , wednesdayes , fridayes , saturdayes , some have earnestly maintained : seeing therefore , all the last are generally neglected , the former must be more strictly observed ; it being otherwise impious , that our devotion having a narrower channell , should also carry a shallower streame . tim. what other means must i use for expedition of comfort to my wounded conscience ? phil. confesse * that sinne or sinnes , which most perplexes thee , to some godly minister , who by absolution may pronounce , and apply pardon unto thee . tim. this confession is but a device of divines , thereby to skrne themselves into other mens secrets , so to mold , and manage them with more ease to their owne profit . phil. god forbid they should have any other designe , but your safety , and therefore choose your confessour , where you please to your owne contentment ; so that you may finde ease , fetch it where you may , it is not our credit , but your cure we stand upon . tim. but such confession hath beene counted rather arack for sound , then a remedy for wounded consciences . phil. it proveth so , as abused in the romish church , requiring an enumeration of all mortall sinnes , therein supposing an error , that some sinnes are not mortall , and imposing an impossibility , that all can be reckoned up . thus the conscience is tortured , because it can never tread firmly , feeling no bottome , being still uncertain of confession , ( and so of absolution ) whether or no he hath acknowledged all his sinnes . but where this ordinance is commended as convenient , not commanded as necessary , left free , not forced , in cases of extremity , soveraigne use may be made , and hath been found thereof , neither m●…gistrate nor minister carrying the sword or the keyes in vaine . tim. but , sir , i expected some rare inventions from you , for curing wounded consciences : whereas 〈◊〉 your receipts hitherto are old , stale , usuall , common , and ordinary ; there is nothing new in any of them . phil. i answer , first , if a wounded conscience had been a 〈◊〉 disease , never heard of in gods word before this time , 〈◊〉 perchance we must have been forced to find out new remedies . but it is an old malady , and therefore old physick is best applyed unto it . secondly , the receipts indeed are old , because prescribed by him , who is the * ancient of dayes . but the older the better , because warranted by experience to be effectuall . gods ordinances are like the cloathes * of the children of israel , during our wandring in the wildernesse of this world , they never wax old , so as to have their vertue in operation abated or decayed . thirdly , whereas you call them common , would to god they were so , and as generally practiced , as they are usually prescribed . lastly , know we meddle not with curious heads , which are pleased with new-fangled rarities , but with wounded consciences , who love solid comfort . suppose our receipts ordinary and obvious ; if * naaman counts the cure too cheap and easie , none will pitty him if still he be pained with his leprosie . tim. but your receipts are too loose and large , not fitted and appropriated to my malady alone . for all these , pray , reade , keep good company , be diligent in thy calling , observe the sabbath , confesse thy sinnes , &c. ) may as well be prescribed to one guilty of presumption , as to me ready to despaire . phil. it doth not follow that our physick is not proper for one , because it may be profitable for both . tim. but despaire and presumption being contrary diseases flowing from contrary causes , must have contrary cures . phil. though they flow immediately from contrary caufes , yet originally from the common fountaine of naturall corruption : and therefore such meanes as i have propounded , tending towards the mortifying of our corrupt nature , may generally , though not equally be usefull to humble the presuming , and comfort the despairing ; but to cut off cavills in the next dialogue , wee 'l come closely to peculiar counsells unto thee . xiii . dialogue . foure wholsome counsells , for a wounded conscience to practice . tim. performe your promise , which is the first counsell you commend unto me ? phil. take heed of ever renounceing thy filiall interest in god , though thy sinnes deserve that he should disclaime his paternall relation to thee . the prodigall * returning to his father did not say , i am not thy sonne , but , i am no more worthy to be called thy sonne . beware of bastardizing thy selfe , being as much as satan desires , and more then he hopes to obtaine . otherwise thy folly would give him more then his fury could get . tim. i conceive this a need full c●…tion . phil. it will appeare so if we consider , what the * apostle saith , that we wrestle with principalities and powers . now wrestlers in the olympian games were naked , and anointed with oile to make them slick , and glibbery , so to afford no hold-fast to such as strove with them . let us not gratifie the devill with this advantage against our selves , at any time to disclaime our sonne-ship in god : if the devill catcheth us at this lock , he will throw us flat , and hazard the breaking of our necks with finall despair . oh no! still keep this point ; a prodigal sonne i am , but a sonne , no bastard : a lost sheepe , but a sheepe , no goate : an unprofitable servant , but gods servant , and not absolute slave to sathan . tim. proceed to your second counsell . phil. give credit to what grave and godly persons conceive of thy condition , rather then what thy own fear , ( an incompetent judge ) may suggest unto thee . a seared conscience thinks better of it selfe , a wounded worse , then it ought : the former may account all sinne a sport , the latter all sport a sin : melancholy men , when sick , are ready to conceit any cold to be the cough of the lungs , and an ordinary pustle , no lesse then the plague sore . so wounded consciences conceive sinnes of infirmity to be of presumption , sins of ignorance to be of knowledge , apprehending their case more dangerous then it is indeed . tim. but it seemeth unreasonable that i should rather trust anothers saying , then my own sense of my selfe . phil. every man is best judge of his own selfe , if he be his own selfe , but during the swound of a wounded conscience , i deny thee to be come to thy own selfe : whilst thine eyes are blubbering , and a teare hangs before thy sight , thou canst not see things clearely and truly , because looking through a double medium of aire and water ; so whilst this cloud of pensivenes is pendent before the eyes of thy soule , thy estate is erroneously represented unto thee . tim. what is your third counsell ? phil. in thy agony of a troubled conscience alwayes look upwards unto a gracious god to keep thy soule steady , for looking downward on thy selfe , thou shalt find nothing but what will encrease thy feare , infinite sinnes , good deeds few , and imperfect : it is not thy faith , but gods faithfulnesse thou must relie upon ; casting thine eyes downwards on thy selfe to behold the great distance betwixt what thou deservest , and what thou desirest , is enough to make thee giddy , stagger and reel into despaire : ever therefore lift up thine eyes unto the * hils , from whence commeth thy helpe , never viewing the deepe dale of thy own unworthines , but to abate thy pride when tempted to presumption . tim. sir , your fourth and last counsell . phil. be not disheartned as if comfort would not come at all , because it comes not all at once , but patiently attend gods leisure : they are not styled the swift , but the * sure mercies of david : and the same prophet saith , * the glory of the lord shall be thy rereward , this we know comes up last to secure and make good all the rest : be assured , where grace patiently leads the front , glory at last will be in the reare . remember the prodigious patience of eliahs servant . tim. wherein was it remarkeable ? phil. in obedience to his master : he went severall times to the sea ; it is tedious for me to tell what was not troublesome for him to doe , , , , , , , . times sent down steepe carmel , with danger , and up it again with difficulty , and all to bring newes of nothing , till his last journey , which made recompence for all the rest , with the tydings of a cloud arising . so thy thirsty soule , long parched with drowth for want of cōfort , though late , at last , shall be plentifully refreshed with the dew of consolation . tim. i shall be happy if i find it so . phil. consider the causes why a broken leg is incureable in a horse , and easily cureable in a man : the horse is incapable of counsell to submit himselfe to the farrier , & therefore in case his leg be set , he flings , flounces , and flies out , unjoynting it again by his mis-imployed mettle , counting all binding to be shackles & fetters unto him ; whereas a man willingly resigneth himselfe to be ordered by the chyrurgeon , preferring rather to be a prisoner for some dayes , then a cripple all his life . be not like a * horse or mule , which have no understanding ; but let patience have its perfect worke . in thee ▪ when god goeth about to bind up the * broken hearted , tarry his time , though ease come not at an instant , yea though it be painfull for the present , in due time thou shalt certainly receive comfort . xiv . dialogue . comfortable meditations for wounded consciences to muse upon . tim. furnish me i pray with some comfortable meditations ; whereon i may busie and imploy my soule when alone . phil. first consider that our saviour had not only a notionall , but an experimentall and meritorious knowledge of the paines of a wounded conscience , when hanging on the crosse : if pau●… conce●…ved himselfe happy being to answer for himself , before king agrippa , especially because he knew him to be expert in all the customes and questions of the jewes ; how much more just cause hath thy wounded conscience of comfort and joy , being in thy prayers to plead before christ himself , who hath felt thy pain , and deserved that in due time by his stripes thou shouldst be healed ? tim. proceed i pray in this comfortable subject . phil. secondly , consider that herein , like eliah , thou needest not complaine that thou art left alone , seeing the best of gods saints in all ages have smarted in the same kind ; instance in david : indeed sometimes he boasteth how he lay in green * pastures , and was led by still waters ; but after he bemoaneth that he sinks in * deepe mire , where there was no standing . what is become of those greene pastures ? parched up with the drowth . where are those still waters ? troubled with the tempest of affliction . the same david compareth himselfe to an * owle , and in the next psalme resembleth himselfe to an eagle . doe two fowles flie of more different kind ? the one the scorne , the other the soveraigne ; the one the slowest , the other the swiftest ; the one the most sharp sighted , the other the most dimme-eyed of all birds . wonder not then , to find in thy selfe sudden , and strange alterations . it fared thus with all gods servants , in their agonies of temptation , and be confident thereof , though now run aground , with griefe , in due time thou shalt be all afloate with comfort . tim. i am loath to interrupt you in so welcome a discourse . phil. thirdly , consider , that thou hast had , though not grace enough to cure thee , yet enough to keep thee , and conclude that he , whose goodnesse hath so long held thy head above water from drowning , will at last bring thy whole body safely to the shoare . the wife of manoah , had more faith then her husband , and thus she reasoned ; * if the lord were pleased to kill us he would not have received a burnt and a meat offering at our hands . thou mayst argue in like manner : if god had intended finally to forsake me , he would never so often have heard and accepted my prayers , in such a measure as to vouchsafe unto me , though not full deliverance from , free preservation in my affliction . know god hath done great things for thee already , and thou mayst conclude from his grace of supportation hitherto , grace of ease , and relaxation hereafter . tim. it is pitty to disturb you , proceed . phil. fourthly , consider , that besides the private stock of thy owne , thou tradest on the publick store of all good mens prayers , put up to heaven for thee . what a mixture of languages met in hierusalem at pentecost , * parthians , medes , and elamites , &c. but conceive to thy comfort , what a medley of prayers , in severall tongues daily , center themselves in gods eares in thy behalfe , english , scotch , irish , french , dutch , &c. insomuch , that perchance thou dost not understand one syllable of their prayers , by whom thou mayst reap benefit . tim. is it not requisite to intitle me to the profit of other mens prayers , that i particularly know their persons which pray for me ? phil. not at all , no more then it is needfull that the eye or face must see the backward parts , which is difficult , or the inward parts of the body , which is impossible ; without which sight , by sympathie they serve one another . and such is the correspondency by prayers , betwixt the mysticall members of christs body , corporally unseen one by another . tim. proceed to a fift meditation . phil. consider , there be five kinds of consciences on foot in the world : first , an ignorant conscience , which neither sees nor saith any thing , neither beholds the sinnes in a soule , nor reproves them . secondly , the flattering conscience , whose speech is worse then silence it selfe , which though seeing sin , sooths men in the committing thereof . thirdly , the seared conscience , which hath neither sight , speech , nor sense , in men that ar●… * past feeling . fourthly , a wounded conscience , frighted with sinne . the last , and best , is a quiet , and cleare conscience , pacified in christ jesus . of these the fourth is thy case , incomparably better then the three former , so that a wise man would not take a world to change with them . yea a wounded conscience is rather painfull then sinfull , an affliction , no offence , and is in the ready way , at the next remove , to be turned into a quiet conscience . tim. i hearken unto you with attention and comfort . phil. lastly , consider the good effects of a wounded conscience , privative for the present , and positive for the future . first , primative , this heavinesse of thy heart ( for the time being ) is a bridle to thy soule , keeping it from many sinnes it would otherwise commit . thou that now sittest sad in thy shop , or walkest p●…sive in thy parlour , or standest sighing in thy chamber , or lyest sobbing on thy bed , mightest perchance at the same time be drunke , or wanton , or worse , if not restrained by this affliction . god saith in his prophet to judah , * i will ●…edge thy way with thornes , namely , to keep judah from committing spirituall fornication . it is confest that a wounded conscience , for the time , is a hedge of thornes , ( as the messenger of satan , sent to buffet s. paul , is termed a * thorne in the flesh . ) but this thornie fence keeps our wild spirits in the true way , which otherwise would be stragling : and it is better to be held in the right road with bryars and brambles , then to wander on beds of roses , in a wrong path , which leadeth to destruction . tim. what are the positive benefits of a wounded conscience ? phil. thereby the graces in thy soule will be proved , approved , improved . oh how cleare will thy sun-shine be , when this cloud is blowne over ? and here i can hardly hold from envying thy happinesse hereafter . o that i might have thy future crowne , without thy present crosse ; thy triumphs , without thy tryall ; thy conquest , without thy combat ! but i recall my wish , as impossible , seeing what god hath joyned together , no man can put asunder . these things are so twisted together , i must have both or neither . xv . dialogue . that is not alwayes the greatest sinne whereof a man is guilty , wherewith his conscience is most pained for the present . tim. is that the greatest sin in a mans soule , wherewith his wounded conscience , in the agony thereof , is most perplexed ? phil. it is so commonly , but not constantly . commonly indeed , that sin most paineth and pincheth him , which commands as principall in his soule . tim. have all mens hearts some one paramount sinne , which rules as soveraigne over all the rest ? phil. most have . yet as all countries are not monarchies , governed by kings , but some by free-states , where many together have equall power ; so it is possible ( though rare ) that one man may have two , three , or more sinnes , which joyntly domineer in his heart , without any discernable superiority betwixt them . tim. which are the sinnes that most generally wound and afflict a man , when his conscience is terrified ? phil. no generall rule can exactly be given herein . sometimes that sin , in acting whereof , he took most delight , it being just , that the sweetnesse of his corporall pleasure , should be sauced with more spirituall sadnesse . sometimes that sinne , which ( though not the foulest ) is the frequentest in him . thus his idle words may perplex him more , then his oathes or perjury it selfe . sometimes that sin ( not which is most odious before god , but ) most scandalous before men , doth most afflict him , because drawing greatest disgrace upon his person and profession . sometimes that sin which he last committed , because all the circumstances therof are still firme and fresh in his memory . sometimes that sin , which ( though long since by him committed ) he hath heard very lately powerfully reproved ; and no wonder , if an old gall new rubbed over , smart the most . sometimes that sinne which formerly he most slighted and neglected , as so inconsiderably small , that it was unworthy of any sorrow for it , and yet now it may prove the sharpest sting in his conscience . tim. may not one who is guilty of very great sinnes , sometimes have his conscience much troubled onely for a small one ? phil. yes verily : country patients often complaine , not of the disease which is most dangerous , but most conspicuous . yea sometimes they are more troubled with the symptome of a disease ( suppose an ill colour , bad breath , weak stomach ) then with the disease it selfe . so in the soule , the conscience oft-times is most wounded , not with that offence which is , but appeares most , and a sinne incomparably small to others , whereof the party is guilty , may most molest for the present , and that for three reasons . tim. reckon them in order . phil. first , that god may shew in him , that as sinnes are like the sands in number , so they are farre above them in heavinesse , whereof the least crum taken asunder , and laid on the conscience , by gods hand , in full weight thereof , is enough to drive it to despaire . tim. what is the second reason ? phil. to manifest gods justice , that those should be choaked with a gnat-sinne , who have swallowed many camel-sinnes , without the least regreat . thus some may be terrified for not fasting on friday , because indeed they have been drunk on sunday : they may be perplexed for their wanton dreames , when sleeping , because they were never truly humbled for their wicked deeds , when waking . yea those who never feared babylon the great , may be frighted with little zoar ; i meane , such as have been faulty in flat superstition , may be tortured for committing , or omitting a thing , in its owne nature , indifferent . tim. what is the third reason ? phil. that this paine for a lesser sinne may occasion his serious scrutiny , into greater offences . any paltry curre may serve to start and put up the game out of the bushes , whilst fiercer , and fleeter hounds are behind to course and catch it . god doth make use of a smaller sinne , to raise and rouze the conscience out of security , and to put it up , as we say , to be chased , by the reserve of far greater offences , lurking behind in the soule , unseene , and unsorrowed for . tim. may not the conscience be troubled at that , which in very deed is no sinne at all , nor hath truly so much , as but the appearance of evill in it ? phil. it may . through the error of the understanding such a mistake may follow in the conscience . tim. what is to be done in such a case ? phil. the parties judgement must be rectified , before his conscience can be pacified . then is it the wisest way to perswade him to lay the axe of repentance , to the root of corruption in his heart . when reall sinnes in his soule are felled by unfained sorrow , causelesse scruples will fall of themselves . till that root be cut downe , not onely the least bough , and branch of that tree , but the smallest sprig , twig , and leafe thereof , yea the very empty ●…hadow of a leafe ( mistaken for a sinne , and created a fault by the jealousie of a misinformed judgement ) is sufficient intollerably to torture a wounded conscience . xvi . dialogue . obstructions hindring the speedy flowing of comfort into a troubled soule . tim. how commeth it to passe , that comfort is so long a comming to some wounded consciences ? phil. it proceeds from several causes , either from god , not yet pleased to give it ; or the patient , not yet prepared to receive it ; or the minister , not well fitted to deliver it . tim. how from god not yet pleased to give it ? phil. his time to bestow consolation is not yet come : now no plummets of the heaviest humane importunity can so weigh downe gods clock of time , as to make it strike one minute before his houre be come . till then his mother her selfe could not prevaile with * christ to worke a miracle , and turn water into wine : and till that minute appointed approach , god will not , in a wounded conscience , convert the water of affliction , into that wine of comfort , which maketh glad the heart of the soule . tim. how may the hindrance be in the patient himselfe ? phil. he may as yet not be sufficiently humbled , or else god perchance in his providence fore-seeth , that as the prodigall child , when he had received his portion , riotously mis-spent it ; so this sick soule , if comfort were imparted unto him , would prove an unthrift and ill husband upon it , would lose and lavish it . god therefore conceiveth it most for his glory , and the others good , to keep the comfort still in his owne hand , till the wounded conscience get more wisdome to manage and employ it . tim. may not the sick mans too meane opinion of the minister , be a cause why he reaps no more comfort by his counsell ? phil. it may . perchance , the sicke man hath formerly slightand neglected that minister , and god will not now make him the instrument for his comfort , who before had beene the object of his contempt . but on the other side , we must also know that perchance the parties over-high opinion of the ministers parts , piety , and corporall presence , ( as if he cured where he came , and carryed ease with him ) may hinder the operation of his advice . for god growes jealous of so suspicious an instrument who probably may be mistaken for the principall . whereas a meaner man , of whose spiritualnesse the patient hath not so high carnall conceipts , may prove more effectuall in comforting , because not within the compasse of suspition to eclipse god of his glory . tim. how may the obstructions be in the minister himselfe ? phil. if he comes unprepared by prayer , or possessed with pride , or uns●…ilfull in what he undertakes ; wherefore in such cases a minister may doe well to reflect on himselfe , ( as the * disciples did when they could not cast out the devill ) and to call his heart to account , what may be the cause thereof ; particularly whether some unrepented-for sinne in himselfe , hath not hindred the effects of his councells in others . tim. however you would not have him wholly disheartned , with his ill successe . phil. o no ; but let him comfort himselfe with these considerations . first , that though the patient gets no benefit by him , he may gain experience by the patient , thereby being enabled more effectually to proceede , with some other in the same disease . . though the sickman refuseth comfort for the present , yet what doth not sink on a sudden , may soake in by degrees , and may prove profitable afterwards . thirdly , his unsucceeding paines may notwithstanding facilitate comfort for another to worke in the same body , as solomon built a temple with most materialls formerly provided , and brought thither by david . lastly , grant his paines altogether lost on the wounded conscience , yet his * labour is not in vaine in the lord , who without respect to the event will reward his endeavours . tim. but what if this minister hath beene the means to cast this sick man downe , and now cannot comfort him againe ? phil. in such a case , he must make this sad accident the more matter for his humiliation , but not for his dejection . besides , he is bound , both in honour and honesty , civility and christianity , to procure what he cannot performe , calling in the advice of o●…hers more able to assist him , not conceiving out of pride or envie , that the discreet craving of the helpe of others , is a disgracefull confessing of his owne weaknesse ; like those malitious midwives , who had rather that the woman in travaile should miscarry , then be safely delivered by the hand of another , more skilfull then themselves . xvii . dialogue . what is to be conceived of their finall estate who die in a wounded conscience without any visible comfort . tim. what thinke you of such , who yeeld up their ghost in the agony of an afflicted spirit , without receiving the least sensible degree of comfort ? phil. let me be your remembrancer to call or keep in your mind , what i said before , that our discourse onely concerneth the children of god : this notion renued i answer . it is possible that the sick soule may receive secret solace , though the standers by doe not perceive it . we know how insensibly satan may spirt and inject despaire into a heart , and shall we not allow the lord of heaven to be more dextrous and active with his antidotes , then the devil is with his poysons ? tim. surely if he had any such comfort , he would shew it by words , signes , or some way , were it onely but to comfort his sad kindred , and content such sorrowfull friends which survive him ; were there any hidden fire of consolation kindled in his heart , it would sparkle in his looks and gestures , especially seeing no obligation of secrecie is imposed on him , as on the * blind man , when healed , to tell none thereof . phil. it may be he cannot discover the comfort he hath received , and that for two reasons : first , because it comes so late , when he lyeth in the merches of life and death , being so weak , that he can neither speak , nor make signes with zechariah , being at that very instant ▪ when the silver cord is ready to be loosed , and the golden bowle to be broken , and the pitcher to be broken at the fountaine , and the wheele to be broken at the cisterne . tim. what may be the other reason ? phil. because the comfort it selfe may be incommunicable in its owne nature , which the party can take , and not tell ; enjoy , and not expresse ; receive , and not impart : as by the assistance of gods spirit , he sent up * groanes which cannot be uttered : so the same may from god be returned with comfort , which cannot be uttered ; and as hee had many invisible and privy pangs , concealed from the cognizance of others , so may god give him secret comfort , known unto himself alone , without any other mens sharing in the notice thereof . * the heart knoweth his owne bitternesse , and a stranger doth not intermeddle with his joy . so that his comfort may be compared to the new name given to gods servants , * which no man knoweth , save he that receiveth it . tim. all this proceeds on what is possible or probable , but amounts to no certainty . phil. well then , suppose the worst , this is most sure , though he die without tasting of any comfort here , he may instantly partake of everlasting joyes hereafter . surely many a despairing soule , groaning out his last breath , with feare and thought to sinke downe to hell , hath presently beene countermanded by gods goodnesse to eternall happinesse . tim. what you say herein , no man alive can confirme or confute , as being knowne to god alone , and the soule of the party . only i must confesse , that you have charity on your side . phil. i have more then charity , namely , gods plain & positive promise , * blessed are such as mourne , for they shall be comforted . now though the particular time , when , be not expressed , yet the latest date that can be allowed , must be in the world to come , where such mourners , who have not felt god in his comfort here , shall see him in his glory in heaven . tim. but some who have led pious and godly lives , have departed , pronouncing the sentence of condemnation upon themselves , having one foot already in hell by their owne confession . phil. such confessions are of no validity , wherein their feare bears false witnesse against their faith . the finenesse of the whole cloath of their life , must not be thought the worse of , for a little course list at the last . and also their finall estate is not to be construed by what was dark , doubtfull , and desperate at their deaths , but must be expounded , by what was plaine , cleare , and comfortable , in their lives . tim. you then are confident , that a holy life , must have a happy death . phil. most confident . the logicians hold , that , although from false premises a true conclusion may somtimes follow ; yet from true propositions , nothing but a * truth can be thence inferred , so though sometimes a bad life may be attended with a good death , ( namely , by reason of repentance , though slow , sincere , though late , yet unfaigned , being seasonably interposed ) but where a godly and gracious life hath gone before , there a good death must of necessity follow ; which , though sometimes dolefull ( for want of apparent comfort ) to their surviving friends , can never be dangerous to the party deceased . remember what s. paul saith , * our life is hid with christ in god . tim. what makes that place to your purpose ? phil. exceeding much . five cordiall observations are couched therein . first , that god sets a high price , and valuation on the soules of his servants , in that he is pleased to hide them : none will hide toyes , and trifles , but what is counted a treasure . secondly , the word hide , as a relative importeth , that some seeke after our soules , being none other then sathan himself , that roaring lyon , who goes about * seeking , whom he may devour . but the best is , let him seeke , and seeke , and seeke , till his malice be wearie , ( if that be possible ) we cannot be hurt by him , whilst we are hid in god . thirdly , grant satan find us there , he cannot fetch us thence : our soules are bound in the bundle of life , with the lord our god . so that , be it spoken with reverence , god first must be stormed with force or 〈◊〉 , before the soule of a saint-sinner , hid in him , can be surprized . fourthly , we see the reason , why so many are at a losse , in the agony of a wounded conscience , concerning their spirituall estate . for they looke for their life in a wrong place , namely to finde it in their owne piety , purity , and inherent righteousnesse . but though they seeke , and search , and dig , and dive never so deep , all in vaine . for though adams life was hid in himselfe , and he intrusted with the keeping his owne integrity , yet , since christs coming , all the originall evidences of our salvation are kept in a higher office , namely , hidden in god himselfe . lastly , as our english proverb saith , he that hath hid can finde ; so god ( to whom belongs the * issues from death ) can infallibly finde out that soule that is hidden in him , though it may seeme , when dying , even to labour to lose it self in a fit of despaire . tim. it is pitty , but that so comfortable a doctrine should be true . phil. it is most true : surely as * joseph and mary conceived , that they had lost christ in a crowd , and sought him three dayes sorrowing , till at last they found him beyond their expectation , safe and sound , sitting in the temple : so many pensive parents solicitous for the soules of their children , have even given them for gone , and lamented them lost ( because dying without visible comfort ) and yet , in due time , shall finde them to their joy and comfort , safely possessed of honour and happinesse , in the midst of the heavenly temple , and church triumphant in glory . xviii . dialogue . of the different time and manner of the comming of comfort to such who are healed of a wounded conscience . tim. how long may a servant of god lye under the burden of a wounded conscience ? phil. * it is not for us to know the times and the seasons , which the father hath put in his owne power . god alone knows whether their griefe shall be measured unto them , by houres , or dayes , or weeks , or moneths , or many yeeres . tim. how then is it that sain●… paul saith , that god will give us the * issue with the temptation , if one may long be visited with this malady ? phil. the apostle is not so to be understood , as if the temptation and issue were twins , both borne at the same instant ; for then no affliction could last long , but must be ended as soone as it is begun ; whereas we * read how aeneas truly pious , was bed-rid of the palsie . yeeres ; the woman diseased with a * bloody issue . yeeres ; another woman bowed by infirmity * . yeers ; and the man * lame . yeeres at the poole of bethesda . tim. what then is the meaning of the apostle ? phil. god will give the issue with the temptation , that is , the temptation and the issue bear both the same date in gods decreeing them , though not in his applying them : at the same time , wherein he resolved his servants shall be tempted , he also concluded of the means and manner , how the same persons should infallibly be delivered . or thus : god will give the issue with the temptation ; that is , as certainly , though not as suddenly . though they goe not abreast , yet they are joyned successively , like two links in a chaine , where one endeth , the other doth begin . besides , there is a two-fold issue ; one , through a temptation ; another , out of a temptation . the former is but mediate , not finall ; an issue , to an issue , onely supporting the person , tempted for the present , and preserving him for a future full deliverance . understand the apostle thus , and the issue is alwayes both given and applyed to gods children , with the temptation , though the temptation may last long after , before fully removed . tim. i perceive then , that in some , awounded conscience may continue many yeeres . phil. so it may . i read of a poore widdow , in the land of * limburgh , who had nine children , and for . yeares together , was miserably afflicted in mind , only because she had attended the dressing and feeding of her little ones , before going to masse . at last it pleased god , to sanctifie the endeavours of franciscus junius , that learned godly divine , that upon true information of her judgement , she was presently and perfectly comforted . tim. doth god give ease to all in such manner , on a sudden ? phil. o no : some receive comfort all in a lump , and in an instant they passe from midnight , to bright day , without any dawning betwixt . others receive consolation by degrees , which is not poured , but dropt into them by little and little . tim. strange , that gods dealing herein should be so different with his servants . phil. it is to shew , that as in his proceedings there is no * variablenesse , such as may import him mutable or impotent , so in the same there is very much variety , to prove the fulnesse of his power , and freedome of his pleasure . tim. why doth not god give them consolation all at once ? phil. the more to employ their prayers , and exercise their patience . one may admire why * boaz did not give to ruth a quantity of corn more or lesse , so sending her home to her mother , but that rather he kept her still to gleane ; but this was the reason , because that is the best charity , which so relieves anothers poverty , as still continues their industry ▪ god in like manner , will not give some consolation all at once , he will not spoil their ( painful but ) pious profession of gleaning ; still they must pray , and gather , and pray and gleane , here an eare , there a handfull of comfort , which god scatters in favour unto them . tim. what must the party doe when he perceives god and his comfort beginning to draw nigh unto him ? phil. as * martha , when she heard that christ was a comming staid not a minute at home , but went out of her house to meet him : so must a sick soule , when consolation is a comming , haste out of himselfe , and hie to entertain god with his thankefullnes . the best way to make a homer of comfort encrease to an ephah , ( which is * ten times as much ) is to be heartily gratefull for what one hath already , that his store may be multiplyed : he shall never want more , who is thankefull for , and thrifty with a little : whereas ingratitude doth not only stop the flowing of more mercy , but even spils what was formerly received . xix . dialogue . how such who are compleatly cured of a wounded conscience , are to demeane themselves . tim. give me leave now to take upon me the person of one recovered out of a wounded conscience . phil. in the first place , i must heartily congratulate thy happy condition , and must rejoyce at thy upsitting , whom god hath raised from the bed of despaire : welcome david out of the deepe , daniel out of the lions den , jonah , from the whales belly : welcome job from the dunghill , restored to health and wealth againe . tim. yea , but when jobs bretheren came to visit him after his recovery , every one gave him a piece of * money , and an eare-ring of gold : but the present i expect from you , let it be i pray some of your good counsell , for my future deportment . phil. i have need to come to thee , and commest thou to me ? faine would i be a paul , sitting at the feet of such a gamaliel , who hath been cured of a wounded conscience , in the height thereof : i would turn my tongue into eares , and listen attentively to what tidings he bringeth from hell it selfe . yea , i should be worse then the brethren of dives , if i should not believe one risen from the dead , for such in effect i conceive to be his condition . tim. but waving these digressions , i pray proceed to give me good advice . phil. first , thankfully owne god , thy principall restorer , & comforter paramount . remember that of * ten lepers , one onely returned to give thanks ; which sheweth , that by nature , without grace over-swaying us , it is ten to one if we be thankful . omit not also thy thankfulnesse to good men , not onely to such , who have been the architects of thy comfort , but even to those , who though they have built nothing , have borne burthens towards thy recovery . tim. goe on i pray in your good counsell . phil. associate thy self with men of afflicted minds , with whom thou mayst expend thy time , to thine and their best advantage . o how excellently did paul comply with aquila and priscilla ! as their hearts agreed in the generall profession of piety , so their hands met in the trade of * tent-makers , they abode and wrought together , being of the same occupation . thus i count all wounded consciences of the same company , and may mutually reap comfort one by another . onely here is the difference : they ( poore soules ) are still bound to their hard task and trade , whilst thou ( happy man ) hast thy indentures cancelled , and being free of that profession , art able to instruct others therein . tim. what instructions must i commend unto them ? phil. even the same comfort , wherewith thou thy selfe was * comforted of god : with david tell them what god hath done for thy soule ; and with peter , being strong * strengthen thy brethren : conceive thy 〈◊〉 like joseph , therefore sent before , and sold into the egypt of a wounded conscience , ( where thy feet were hurt in the stocks , the irons entered into thy soule ) that thou mightest provide food for the famine of others , and especially be a purveyor of comfort for those thy bretheren , which afterwards shall follow thee down into the same dolefull condition . tim. what else must i doe for my afflicted bretheren ? phil. pray heartily to god in their behalfe : when david had prayed , psal. . . o my god i trust in thee , let me not be ashamed ; in the next verse ( as if conscious to himself , that his prayers were too restrictive , narrow , and nigardly ) he enlargeth the bounds thereof , and builds them on a broader bottome ; yea , let none that wait on thee be ashamed : let charity in thy devotions have rechoboth , roome enough : beware of pent petitions confined to thy private good , but extend them to all gods servants , but especially all wounded consciences . tim. must i not also pray for those servants of god , which hitherto have not been wounded in conence ? phil. yes verily , that god would keepe them from , or cure them in the exquisite torment thereof : beggars when they crave an almes , constantly use one main motive , that the person of whom they beg may be preserved from that misery , whereof they themselves have had wofull experience : if they be blind , they cry , master god blesse your eye sight ; if lame , god blesse your limbs ; if undone by casuall burning , god blesse you and yours from fire . christ , though his person be now glorifyed in heaven , yet he is still subject by sympathy of his saints on earth , to hunger , nakednes , imprisonment , and a wounded conscience , and so may stand in need of feeding , cloathing , visiting , comforting , and curing : now when thou prayest to christ , for any favour , it is a good plea to urge , edge , and enforce thy request withall , lord grant me such or such a grace , and never mayst thou lord , in thy mysticall members , never be tortured and tormented with the agony of a wounded conscience , in the deepest distresse thereof . tim. how must i behave my self for the time to come ? phil. walke humbly before god , and carefully avoid the smallest sinne , alwaies remembring * christs caution ; behold thou art made whole , ●…inne no more , lest a worse thing come unto thee . xx . dialogue . whether one cured of a wounded conscience , be subject to a relapse . tim. may a man , once perfectly healed of a wounded con●…cience , and for some yeares in peaceable possession of comfort , afterwards fall back into his former disease ? phil. nothing appeares in scripture or reason to the contrary , though examples of reall relapses are very rare , because gods servants are carefull to avoid sinne , the cause thereof , and being once burnt therewith , ever after dread the fire of a wounded conscience . tim. why call you it a relapse ? phil. to distinguish it from those relapses more usuall and obvious , whereby such , who have snatcht comfort , before god gave it them , on serious consideration , that they had usurped that , to which they had no right , fall back again into the former pit of despaire : this is improperly termed a relapse , as not being a renewing , but a continuing of their former malady , from which , though seemingly , they w●…re never soundly recovered . tim. is there any intimation in scripture of the possibility of such a reall relapse in gods servants ? phil. there is , when david saith , psal. . . i will heare what god the lord will speake , for he will speake peace unto his people , and to his sain●…s , but let them not turn again to folly : this importeth , that if his saints turn again to folly , which by wofull experience , we find too frequently done , god may change his voice , and turn his peace , formerly spoken , into a warlike defiance to their importeth . tim. but this me thinkes is a diminution to the majesty of god , that a man , once compleatly cured of a wounded conscience , should again be pained therewith : let ●…ountebanks palliat cures break out aga●…n , being never soundly , but superficially healed : he that is all ●…n all , never doth his worke by halves , so that it shall be undone afterward . phil. it is not the same individuall wound in number , but the same in kind , and perchance a deeper in degree : nor is it any ignorance , or falshood in the surgeon , but folly , and fury in the patient , who by committing fresh sins , causeth a new pain in the old place . tim. in such relapses men are only troubled for such sins , which they have run on score since their last recovery from a wounded conscience . phil. not those alone , but all the sinnes which they have committed , both before , and since their conversion , may be started up afresh in their minds and memories , and anguish and perplex them , with the guiltinesse thereof . tim. but those sinnes were formerly fully forgiven , and the pardon thereof solemnly sealed , and assured unto them , and can the guilt of the same recoile again upon their consciences ? phil. i will not dispute what god may do in the strictnes of his justice : such seales , though still standing firm & fast in themselves , may notwithstanding breake off , and fly open in the feeling of the sick soule : he will be ready to conceive with himselfe , that as * shimei , though once forgiven his railing on david , was afterwards executed for the same offence , though upon his committing of a new transgression , following his servants to gath , against the flat command of the king : so god , upon his committing of new trespasses , may justly take occasion to punish all former offences ; yea in his apprehension , the very foundation of his faith may be shaken , all his former title to heaven brought into question , and he tormented with the consideration that he was never a true child of god . tim. what remedies doe you commend to such soules in relapses ? phil. even the selfe-same receipts which i first prescribed to wounded consciences , the very same promises , precepts , comforts , counsels , cautions . onely as jacob the second time that his sonnes went downe into * egypt , commanded them to carry double money in their hands ; so i would advise such to apply the former remedies with double diligence , double watchfulnes , double industrie , because the malignity of a disease is riveted firmer and deeper in a relapse . xxi . dialogue . whether it be lawfull to pray for , or to pray against , or to praise god for a wounded conscience . tim. is it lawfull for a man to pray to god to visit him with a wounded conscience ? phil. he may and must pray to have his high and hard heart , truly humbled , and bruised with the fight and sense of his sinnes , and with unfained sorrow for the same : but may not explicitely , and directly pray for a wounded conscience , in the highest degree , and extremity thereof . tim. why interpose you those termes explicitely and directly ? phil. because implicitly , and by consequence , one may pray for a wounded conscience : namely , when he submits himselfe to be disposed by gods pleasure , referring the particulars thereof , wholly to his infinite wisedome , tendring , as i may say , a blank paper to god in his prayers , and requesting him to write therein what particulars hee pleases ; therein generally , and by consequence he may pray for a wounded conscience , in case , god sees the same , for his owne glory , and the parties good ; otherwise , directly he may not pray for it . tim. how prove you the same ? phil. first , because a wounded conscience is a judgement , and one of the sorest , as the resemblance of the torments of hell . now it is not congruous to nature , or grace , for a man to be a free , and active instrument , purposely to pull downe upon himselfe , the greatest evill that can befal him in this worl●… . secondly , we have neither direction , nor president of any saint , recorded in gods word to justifie and warrant such prayers . lastly , though praying for a wounded conscience may seemingly scent of pretended humility , it doth really and rankly savour of pride , limiting the holy one of israel . it ill becoming the patient to prescribe to his heavenly physitian , what kind of physicke he shall minister unto him . tim. but we may pray for all meanes to increase grace in us , and therefore may pray for a wounded conscience , seeing thereby , at last , piety is improved in gods servants . phil. we may pray for and make use of all means , whereby grace is increased : namely , such means , as by god are appointed for that purpose ; and therefore , by virtue of gods institution , have both a proportionablenesse , and attendency , in order thereunto . but properly those things are not means , or ordained by god , for the increase of piety , which are only accidentally over-ruled to that end , by gods power , against the intention and inclination of the things themselves . such is a wounded conscience , being alwayes actually an evill of punishment , and too often occasionally an evill of sinne : the byas whereof doth bend and bow to badnesse ; though over-ruled by the aim of gods eye , and strength of his arme , it may bring men to the marke of more grace , and goodnesse . god can , and will extract light out of darknesse , good out of evill , order out of confusion , and comfort out of a wounded conscience : and yet darknesse , evill , f●…sion , &c. are not to be prayed for . tim. but a wounded conscience , in gods children , infallibly ends in comfort here , or glory hereafter , and therefore is to be desired . phil. though the ultimate end of a wounded conscience winds off in comfort , yet it brings with it many intermediate mischiefs and maladies , especially as managed by humane corruption : namely , dulnesse in divine service , impatience , taking gods name in vaine , despaire for the time , blasphemy ; which a saint should decline , not desire ; shun , not seek ; not pursue , but avoid , with his utmost endeavours . tim. is it lawfull positively to pray against a wounded conscience ? phil. it is , as appeares from an argument taken from the lesser to the greater . if a man may pray against pinching poverty , as wise * agur did ; then may he much more against a wounded conscience , as a far heavier judgement . secondly , if gods servants may pray for ease under their burthens , whereof we see divers particulars in that * worthy prayer of solomon ; i say , if we pray to god to remove a lesser judgement by way of subvention , questionlesse we may beseech him to deliver us from the great evill of a wounded conscience , by way of prevention . tim. may one lawfully praise god , for visiting him with a wounded conscience ? phil. yes verily . first , because it is agreeable to the * will of god , in every thing to be thankfull ; here is a generall rule , without limitation . secondly , because the end , why god makes any work , is his owne glory ; and a wounded conscience being a work of god , he must be glorified in it , especially seeing god shews much mercy therein , as being a punishment on this side of hell fire , and lesse then our deserts . as also , because he hath gracious intentions towards the sick soule for the present , and when the maladie is over , the patient shall freely confesse , that it is good for him that he was so afflicted . happy then that soule , 〈◊〉 in the lucid intervals of a wounded conscience can praise god for the same . musick is sweetest neere , or over rivers , where the eccho thereof is best rebounded by the water . praise for pensivenesse , thanks for teares , and blessing god over the flouds of affliction , makes the most melodious musick in the care of heaven . the conclusion of the author to the reader . and now god knows how soon it may be said unto me , physitian heale thy selfe , and how quickly i shall stand in need of these counsels , which i have prescribed to others . herein i say with eli to * * sam. . samuel , it is the lord , let him do what seemeth him good : with * * sam. . david to zadock , behold here i am , let him do to me as s●…emeth good unto him . with the * * acts. . . disciples to paul , the will of the lord be done : but oh how ea●…ie it is for the mouth to pronounce , or the hand to subscribe these words ! but how hard , yea without gods garce , how impossible , for the heart to submit thereunto ! only hereof i am confident , that the making of this treatise , shall no wayes cause or hasten a wounded conscience in me , but rather on the contrary ( especially if as it is written by me , it were written in me ) either prevent it , that it come not at all , or deferre it that it come not so soon , or lighten it , that it fall not so heavy , or shorten it that it last not so long . and if god shall be pleased hereafter to write * * job . . bitter things against me , who have here written the sweetest comforts i could for others , let none insult on my sorrowes : but whilst my wounded conscience shall lye like the * * acts . . criple , at the porch of the temple , may such as passe by be pléased to pit●…y me , & permit this booke to beg in my behal●…e , the charitable prayers of well disposed people ; till divine providence , shall send some peter , some pious minister , perfectly to restore my maimed soule to her former soundnes . amen . finis . notes, typically marginal, from the original text notes for div a e- exod. . . notes for div a e- * psa. . * psal. . . * ▪ sam. . . * angelicū vulnus ver●… medicus qualiter factū sit indicare noluit , dum illud postea curare non destinavit . de mirab. . scrip●… . lib. . c. . * exod. . . * psal. . . * gal. . . eph. . . heb. . ▪ * psa. . ▪ * luke . . * revel. . . * isa. . . * sam. . . cor. . * psa. . * prov. . . * heb. . * jer. . . * prov. . . * psa. . * col. . . * sir tho. norris , president of munster , ex levi vul●…ere neglecto sublatus . cambdens elizab. an. . * cor. . . * ●…sa ' . . . * sam. . . . * rev. . . * mat. . * kings . . * zacha. . . * king : . * deut. . . * john . . * g●… . . . * isaiah . . * compare gen. . . with gen. . * psal. . * mark . . * isa. . : * isa. . * solinus polyhistor in judea . * phil. . ●… * kings . * jo●… . * exo. . . * psal. . . * jer. . * deut. . . * kings . . * cambd. brit. in durham . * ifitrains on sunday before messe , it will raine all weeke more or lesse . a popish old ●…ime . * sam. . . mat. . . * dan. . . * deu. . . * kings . * luk. . * ephes . . * psal. . * isa. . . & . . * kings . . * psal. . . * james . . isa. . . * acts . * psa. . * psa. . . * compare p●…al . . with psa. . . * judg. . . * acts . * ephes. . . * hos. . . * cor. . * john . . * mat. . . * cor. . * mar. . . * rom. . . * prov. . . * rev. . * mat. . . * ex veris possunt , nil nisi ve●…a sequi . * col. . . * pet. . * psal. . . * luk. . * act. . . * ●… cor. . . * act. . * mat. . . * luk. . . * joh. . . * melchior adamus in vita theologorum 〈◊〉 pag. . * jam. . * ruth . * joh. . * exo. . . * job . * luk. . . * act ▪ . * cor. ●… . . * luk. . . * joh. . . * . kin ▪ . . * gen. . . * pro. . * kings . . * thes. . . ephes. . . psal. . . & . . heaven upon earth in the serene tranquillity and calm composure, in the sweet peace and solid joy of a good conscience sprinkled with the blood of jesus and exercised always to be void of offence toward god and toward men : brought down and holden forth in xxii very searching sermons on several texts of scripture ... / by james durham. durham, james, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) heaven upon earth in the serene tranquillity and calm composure, in the sweet peace and solid joy of a good conscience sprinkled with the blood of jesus and exercised always to be void of offence toward god and toward men : brought down and holden forth in xxii very searching sermons on several texts of scripture ... / by james durham. durham, james, - . j. c. [ ], p. printed by the heir of andrew anderson, edinburgh : . errata : p. [ ] "to the readers": p. [ ]-[ ] signed: j.c. stains and print show-through with some text illegible. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tonya howe sampled and proofread - tonya howe text and markup reviewed and edited - pfs batch review (qc) and xml conversion heaven upon earth , in the serene tranquillity , and calm composure ; in the sweet peace and solid joy , of a good conscience ; sprinkled with the blood of jesus ▪ and exercised always to be void of offence toward god and toward men. brought down , and holden forth in xxii . very searching sermons , on several texts of scripture , to that purpose . wherein many weighty and momentuous cases of conscience , greatly influencing a tender christian walk , are soberly , solidly , succinctly and satisfyingly discussed ; several of which are not readily to be met with in the wri●ngs of other divines on this subject . by that learned , and eminently conscienscious minister of the gospel , mr. iames durham ▪ some-time preacher thereof at glasgow . . pet. . v. . having a good conscience : that 〈◊〉 they speak evil of you , as evil doers , they may be ashamed , that falsly accuse your good conversation in christ. edinburgh , printed by the heir of andrew 〈◊〉 printer to the most sacred majesty , anno dom ● ▪ errata . courteous reader , please ere thou read to correct these few escapes of the press , as page . line . read grossest for greatest . p. . l. . r. inclination . p. . l. . r. dictateth , p. . l. . r. as for its . p. . l. ▪ delet no more ▪ p. . l. ● . r. of ●ascination . l. . d. conceat , l. . r. on for one . p. . l. . r. first for d . p. . l. . r. thought , p. . l. ▪ r ▪ this for all . p. . l. . r. ordinary . p. . l. . r. thus for think . p. . l ▪ . r. only for any . p. . l. . r. not left . p. l. . r. ere for if . p. l. . r. persons for people , p. ● l. . r. consideration . p. . l. . r. censor , p. . l. d. divine , p. . l. put a point after testimony . p. l. . r. b●ings . p. l. . r. as for is l. last , r. is for s , p. . l. . r. rational creature , p. ▪ l. . r. concerning them by self-examination . p. . l. . r. some way for some . nay l. . r. had for hand , p. . l. . r. ( as if he said ) p. . l. . r. our selves , l. r. repentance p. , l. . r. allowed , p. . l. . d. full , p. . l. . d. so p. . put , after sacrifice , p. . l. . r. observe more especialy . p. . l. last , r. persons . p. . l. . r. their for his p. . l. last , r. them for it , p. . l. . r. a mistaken law . p. . l. r. he , l. . d. is . p. . l. . r. creature . p. . l. . r. for making . p. . l. . r. fain . any other lesser literal escapes , mis-pointings , or misplacings of some very few parentheses , as thou wilt pardon , so thou wilt easily correct . generoso vir● , & amico suo multis nominibus plurimum colendo domino alexandro durhamo , domino de largo , clarissimi authoris filio germano , & ex multis quos illi deus gratiosé dederat liberis nunc tantum superstiti ; qui defunctum patrem ( virum illum non tantum apud nostrates , sed etiam apud exteros celebrem & vere magni nominis ) quamvis non passibus aequis , pro suo tamen modulo , in vijs domini serió sequitur ; egregias has de conscienscia conciones conscionatoris consciensciam tenerrimam & plane divinitus illuminatam suaviter spirantes ; in sinceri amoris tesseram & perpetuae observantiae testimonium , d. d johannes carstares . to the readers , and more particularly to the inhabitants of the city of glasgow . the micro-cosme , or little world ▪ man , a notably curious compend , and ●abridgement ▪ ( as it were ) of the larger one , and the great master piece of all the visible works of god ; w● when he came from under the ha●d of the omnipotent creator in the first edition , a little model , and representation of the divine perfections ; having impressed on him that blessed and beautiful , that amiable and admirable conformity to the image and likenesse of god , wherein consisted ▪ the preheminency of his nature , above that of all other creatures in the visible ●r sublunary world ; being one of the great excellencies that a created nature is capable of , and a clearer ray of divine majesty , then his dominion over the other creatures ; and which only made him capable of the enjoyment of god , as being that which assi●ilated to him , and brought him to the nearest approaches to glory : all the faculties and powers of his soul carried this glorious character v●vely ingraven on them ; his body also had somewhat ▪ of the same image stamped on it , tho not in respect of its figure , and shape or natural u●e , but as an esse●l part of his nature , it was interested therein by a participa● on of original righteousnesse ; for it was mans person that was made holy , tho his soul was the first proper subject of that con-created habit , and principle of holinesse , yet his body ( as i said ) as an essential part of his nature , did participat thereof , by a peculiar communication of that holinesse to 〈◊〉 ▪ as far as it was to be influential on moral operations ; and hereby were the parts and members of his body , in that state of innocency and integrity , made instruments and servants unto righteousnesse and holinesse : his understanding was a lamp of clear and pure light , without any the least measure or mixture of culpable darkness or ignorance , it was able clearly and distinctly to represent all objects , competent for him to know , with wonderful readinesse and facility : his will was ( to say so ) straight as a rush , without any the least sinful crook , o● sinister byass ▪ inclining only and perfectly to that which was good ▪ and altogether averse from every thing that was evil ; there being a thorow agreement betwixt his will , and the will of god , so that he willed wh● he willed , and ●illed what he ●illed : all his affections moved only and constantly towards right and commanded objects , and that with perfection of regularity in all their motions ▪ his memory was of strong retention , neither knew he , while he remained such , what it was ●o forget any thing that was suitable , and incumbent for him to remember : his conscience was in excellent case ●o reflect , and there being no ground for any challenge , reproof , or 〈◊〉 , it did only commend and applaud ▪ in a word , it did most faithfully and exactly act the part of god's deputy , following his orders punctually and precisely , and so was keeped in an indisturbed calm , and perfectly serene tranquilli●ie : the members of his body were servants only to righteousness , and with holy ●lacrity , sub●erued the soul in all its operations ; but , ah ! the entring in of cursed sin , made a sad , sorrowful and stupendious ca●astrophe , setting o● fire as it were the whole co●e of nature , and putting its very foundations some way out of course , and deplorably de●acing the curious stately , magnificent , beautiful and glorious fabrick of this little 〈◊〉 man ; quite vitia●ing and corrupting all the faculties , powers and parts of his soul and body , which by the exact and exquisit symetrie and harmonie thereof , through the image of god concreated with him , made him , while it remained in its integrity , incapable of all such motions , or actions , which should be subservient unto , or complyant with any thing contrary unto , or different from it : his understanding , the leading facultie , and the eye ( as it were ) of the soul , became an abysse and dungeon of darknesse , covered all over with fogs , mists and clouds of ignorance , errors and mistakes , so that becoming of a spiritual and holy man , a carnal and corrupt man , he did not receive , neither could he know savingly the things of god , he became quite blind , having losed his vi●ive faculty , as to all spiritual discerning : his will the ruling and governing facultie , utterly losed its rectitude , and became crooked , froward , perverse , rebellious and obstinat , strongly inclined and bent to evil , to all evil , only to evil , alwayes and constantly to evil , and altogether averse from every thing truly good ; willing that which god nilled , and nilling that which he willed : his affections turned all mutinous , disorderly , disturbed and confused , furiously rushing on prohibited objects , as the horse rusheth into the battel ; and what movings of them were toward any commanded object , these were altogether irregular , not so much as one of them moved toward any such object , purely or primarly , because it was a thing commanded : his memory , quite losed its re●entive facultie , as to the remembring of any thing spiritually good , in the way it should have been remembred , it became in that respect as a leck vessel , all such things slipping and running through and out of it : his conscience being de●ed and made guilty , became clamorous , unquiet , challenging and accusing , boisterous and stormy , filling him with horrour ; and ( when not stupified and benummed with spiritually lethargick security , or cauterized ) p●ing him upon the rack , and making a kind of hell in his bosome , so that he was magur ●issabib , terror round about ▪ even his own burrio and tormente● : all the members of his body were yeelded to be the weapons of unrighteousness to sin ; so that all the faculties and powers of his ●oul , and members of his body , were on the suddain up in armes in hostility and rebellion against god , proclaiming and waging war with him , and on the matter blasphemously bidding him a defyance : o! ●ad and sorrowful revolution , in and on the little world man. heu quantum mutatus abillo ! god made him upright , but he sought out to himself many inventions ; wo to us for we have sinned , and the crown hath fallen from our head : and by the loss of our original righteousness , and the corruption of our whole nature , with the innumerable actual sins and transgressions that flow from thence , we bear , alas ! a great deal more of the image of the devil , and of the brute , then we do of the image of god. the re-introduction , restauration , and renovation of the pristine beautiful conformitie to the glorious image of god ( with their reconciliation and justification through his satisfaction to divine justice ) in some of the universally lapsed and losed posterity of adam , even all the elect and gifted ones to the mediator to be redeemed , sanctified and saved by him , in order to the capacl●ating of them to enjoy fellowship with god , ( forefaulted by the fall ) and that by a new creation ( the very splendor and glory of the whole creation ) was the great ear●nd and bussiness , for which christ jesus came ▪ into the world ; who being the head and foundation-stone of this new creation , hath gracious● undertaken to prepare , sanctifie and glorifie his mystical body , or all the elect given to him by iehovab : which he accordingly effecteth , and bringeth to passe , by regenerating them , by sanctifying them , and by carrying on this work of sanctification in the growth and gradual advances thereof , till it be perfected and consummated in glory : whereby the image of god in men is again renewed , and restored both in their souls and bodies respectively , in a good measure now in this life , and shall be perfectly in the life to come ; where , as they shall all see him as he is , intuitively face to face , and enjoy him fully and immediately , without any the least moments interruption through all eternity , so they shall be like him , perfectly like him , according to creature capacitie ; resembling him to the verie ●fe : all the faculties and powers of their souls partake of this renewed work ; the understanding being savingly enlightned ; the will rectified ; the affections reduced ●nto order ; the memory strengthned , and the conscience much cleansed and calmed , and put into a capacity as to accuse and condemne , so to excuse , allow and absolve , as there is just ground for either ; and they put to make it their great bussiness about which they allow themselves to be exercised , alwayes to have it void of offence toward god and toward men ? which conscience with the concerns thereof being the great t●eam and subject of these choice , searching and savoury sermons ( wherein if there be any thing that doth not so fully answer expectation , let it be imputed to the writer from his own mou●h , whose copple was so verie incorrect , that the fitting it for the view of the world hath caused no smal labour to me ) i need say the less of it , only in general , i would humbly offer these few things . first , we would above all things look well that once we have a good conscience , not only morally ( that is when conscience iudgeth it self bound to owne gods ●evealed will for its rule , and when it impelleth or pusheth the man to act according to that rule , and withall the more ordinary disposition of his will is 〈◊〉 comply with these impulses of his conscience , which may be where there is no special or saving grace , ) but graciously so ; which necessarily pre-supposeth a state of regeneration , and the hearts applying it self by fai●h ( the gift of god ) to the blood of sprinkling , which both purgeth and ●acifieth , cleanseth and calmeth the conscience , which speaketh better things then the b●ood of a●el , yea hath a cry ▪ abl● to out-cry the loudest cryes of the most cl●morous and guilty conscience , and is that wherein all disquieting challenger and ●ccusations for sin● are only ●afely sunk and and put to silence , so as they shall never again swime above , and ra●k to the final sorrow and shame of such as are led through gra●e to take this course with them ; as the now-sunk and any other way silenced challenges of most men and women , will once most certainly rise on them , and speak at a high rate against them , never any more to hold their peace from grievously galling and gnawing accusations ; for to the unclean and unbelieving nothing is pure , but even the minde and conscience is defiled . secondly , the conscience being thus made good , we would endeavour by all suitable means to keep it so , that we may be in case on warrantable and good grounds to say with the apostle , we trust we have a good conscience in all things , willing to live honestly : heb. . v. . and if at any time the conscience of the christian be defiled , and wounded by new contracted pollution and guilt ; and challenges begin thence to arise , and to disturb the peace and sweet repose of the soul ; there would be on all such occasions , fresh believing applications made to the blood of sprinkling , that thereby the heart may be sprinkled from an evil conscience , and the conscience purged from dead works to serve the living god ; and endeavours would be renewed in the strength of grace to walk more tenderly , without offence toward god , and toward men : toward which these sermons abound with varietie of choice and excellent directions and helps . thirdly , and more particularly we would study to have our conscience well and throughly informed , by intimat acquaintance with the minde and will of god revealed in the scriptures of truth , as to all things that we are called to believe and do , so that it may be in case to discharge its office and dutie aright , whether in dictating or in testifying , or in iudging : an ill informed conscience , especially where there is any zeal , or forwardness , strongly pusheth and suriously driveth men to many dangerous , distracted and destructive practices ; hath not this driven men to kill the servants of christ ( as himself foretold ) and in doing so to think that they did god service ? did not this hurry on paul , before his conversion , to persecute callers on the name of the lord jesus ▪ and to make havock of the church , by drawing , and dragging the disciples both men and women bound to prison , and by cruel persecuting of them even to strange cities , compelling them to blaspheme ? so exceedingly mad was he ( as himself confesseth ) against them ; o! what terrible and tragical things hath ▪ this set men on to do , and what m●d work hath it made in some places of the world , beside many lesser impertinencies , extravagancies and disturbances in particular christian societies . fourthly , we would endeavour to have the conscience deeply impressed with due and dee● v●neration , aw and dread of the majestie of god , the supream lord of , and great law-giver to the conscience ; whose laws and commands are only properly , directly , immediately , and of themselves obligatory thereof ; because the consciences and souls of men are properly subject only to god ; and because the law of god written in the hearts of men , and in the scriptures , is the only rule of conscience ; and moreover because men cannot immediately judge the conscience , nor know they the secret motions thereof ; and finally because he can only inflict spiritual punishment on the sinning conscience : all the laws and commands of men in what ever capacitie are only obligatory of the conscience mediatly , indirectly , and consequentially ; viz. in so far as they are consistent , complyant and agreeable with the laws and commands of the absolutely supream law-giver , or not repugnant thereunto : for certainly he hath not given a dispensation to any power on earth , civil or ecclesiastick , to countermand his cōmands , or to enjoyn obedience ●o commands contrary to , or inconsistent with his own ; whose commands are immediately and inviolably binding of the consciences of superiors and magistrates , though the greatest monarchs on earth , as well as of inferiours and subjects , all without exception being inferiours , and subjects to him : yet such laws of men as do either press or declare the commands and law of god , and make for the conservation , and observation thereof , oblidge in conscience ; because such laws as they are such , participat of the nature and force of the divine law : and because the law of god doth directly and immediately command subjection to the superior powers : therefore even in reference to the●●njust laws , and such as are repugnant to , or 〈◊〉 with the divine laws , subjects are oblidged in 〈◊〉 not to re●use obedience to them out of any contempt of lawful authority ( let ●e to disca●m an● renounce the same , as some poor seduced and deluded persons do , in these dayes , ●ther ou● of ignorance , or humour , or misguide● zeal , to the great reproach of religion ) not to admit 〈◊〉 any thing that m● have in it the 〈◊〉 appearance of offence , and scandal that way ; because the contempt o● lawful authority , and the ●andal of others , are in themselves sins against the law of god : yet still as no ●eer humane laws do directly , immediately and of themselves ( as i said ) bind the conscience ; so neither hath god given a power to any of the super●our powers on earth to enjo● obedience to commands that are cross to his own ●njunctions , which all are oblidged indispensably to obey . and therefore it is not only s●range , but even stupendious for any christians , especially such as pretend to be protestants , confidently to assert , and bol●●o publish to the world , as mr. hobbs doth in his leviathan , ( a book designed by him , as i have been informed , to complement cromwel , against the writ●rs own conscience , such as it was ) p. . that no private man is judge of good and evil actions in a common wealth , under civil laws ; and that the mea●ure of good and evil actions is the civil law ( of actions civilv good why not ? but of actions simply good and evil ( as his assertion carries ) wh● ? what reason , or sh●dow of reason ? god never having given , no● assigned such a rule ; we may thus throw away ou● bibles , as the rule of good and ev●l a●ions , and all betake our selves to the civil law as the only rule ) and the legis l●tor the alone iudge , since he may as well divest a man of humane nature and un-man him , as deprive him of a privat judgement of discretion , or of a private discre●ive judgement in reference to his own actions ; the so●er exercise whereof is no assuming to himself in ●he least , the capaci●e of a publick judge ; and it at any time in any thing rela●ing to ●is 〈◊〉 acts , this judgement of private discreti●n fall to thwart the law , or publick judgement , he adven●es on that cum peric●lo , or on his pe●l ; but it cannot in reason utte●ly rob him of it ▪ since ( as is said ) he can as soon cease to be a man , or a rational creature , as to have that quite denyed him , or taken from him ; & to what end or purpose should he be priviledged with this above brutes , i● the exercise of ●t shall be for ever suspended in the members of kingdoms and common-wealths , as almo● all men in the world are ? what sound and orthodox divine , or sound christian lawyer ever taught such doctrine ? the learned doctor ames tell● us in the . co olary , and very last words of his first book of cases of conscience , that interpretatio scripturae , vel judicium ●scernere voluntatem dei , pertinet ad quemlibet . in foro consc●tiae pro 〈◊〉 . and page . of the fore-cited book , the same hobbs sayes , that he who is subject to no civil law sinneth in ●ll that ●e doth against his conscience ; yet ●t is not so with him who liveth in a common wealth , because the law is the publick conscience : which ●eems to be inconsistent with , if no● point blank contradictory unto what the apostle exhorts to rom. . v. let every man be fully perswaded in his own mind , or conscience , to wit , of the warrantablenesse of what he doth ; and to what he asserts , v. . whatsoever is not done in faith , ( or from this full perswasion of its warrantableness ) is sin : he doth not surely write this to christians ●n outopia , or in the ●ancied new world in the moon , ●ut to those who were realy present memoers of the roman common-wealth , or subjects of that impire ; neither can it with any shew of reason be supposed ( especially by him who in the strain of his book , as to this matt●r , makes very little , or rather no difference at all betwixt a heathen and christian magistrat , for whether the magistrat be pagan , mahometan , iewish ▪ christian , popish or p●otestant , heretical , or orthodox . seems to ●e all on● to him , and his followers in this debate ) that if the roman emperour had been christian he would have written otherwayes , or that his becoming such , would enervat , yea quite evacuat the strength and obligation of what he writs ; for ●e delivers it as an eternal and un-alterable veritie , rule who will , and be the civil laws what they may be : and while in the . chapter of that same epistle , he telleth christians , v. . that they must needs be subject , not only for wrath , but also for conscience sake ; he seems very clearly to distinguish betwixt the law and command of the civil power ( which mr. hobbs calleth the publick conscience . ) and the conscience of privat christian subjects , and to pres●e upon them subjection to the higher powers , for their own conscience sake ; and so to leave to them some exercise and judgement of that their conscience concerning the matter of their obedience and subjection ; otherwayes the obedience and subjection could not well be said to be for conscience sake , or out of conscience ; for he raight shortly have said , obey the dictats of the publick conscience , a● the laws of the superiour powers , there being no place for the exercise of the conscience of privat subjects in the matter . there is one divine ( such as he is ) who in his eccle●iastick polity more lately , delivers the same doctrine ; wherein he not only plainly hobbizeth , but also palpably playeth the plagi●y , borrowing ( not to say stealing ) much of what he sayes to this purpose through his book , from mr hobbs , tho in some few things he oppo●eth him , and delivers his sentiments in a finer dresse of language ; it may be , that none may think that he is beholden to the other , for that which he would surprize the world with as his own new , and profoundly witty invention , vainly as it were crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; let them for me , share betwixt them this glorying in their own shame , that shall not be rolled away : he sayes that in matters of religion , and divine worship , subjects are to be ruled by authority and the publick conscience ; and that in these matters , privat men have not power over their own actions , nor are to be directed by their own judgements , but by the commands ànd determinations of the publick conscience , only with these sory restrictions ; if the things commanded do not either countenance vice or dis●race the deitie ; or if the things be not absolutely and essentially evil , whose nature no case can alter , no circumstance can extenuat , and no end can sanctifie : mr. hobbs hath only this limitation , if the things be not against the law of nature ; in effect both come near to the same , if not to the very same amount , and by both an obligation is pleaded to ly on the consciences of all privat christian subjects , to give up themselves to the conduct and regulation of the publick conscience , or of the laws of the common-wealth , as to many at least , of the positive commands of god ; doing contrary to which , will not fall within the compasse of these very narrow limitations : which either supposeth without any warrand or proofe , that the publick conscience is always infallible as to these ( and it is worthie noticeing what the learned monseur claude hath to this purpose in his de●ence of the reformation , where he saith , in effect an absolute obedience and intire resigning of ones self to the conduct of ●nother in these matters that regard the faith and the conscience , is a duty that we can lawfully tender to none but to god , who is the first truth , the first principle of all justice , to which none can pretend without usur●ing the just right of god : as is also , what saith amesius , page . of his cases , that the conscience is immediately subject to god , and to his will , and cannot subject it self to any creature without idolatry ) or it is the short cut , and compendious way to debauch mens consciences , and to drive all conscience out of the world ; being obviously lyable to these following ( beside others ) great and gross absurdities . that privat christian subjects are not at all to trouble themselves , or to be at the pains to search the scriptures , in order to the information of their consciences , and bringing themselves to be fully perswaded in their mind or conscience ( which they are expresly commanded to do , iohn . . and rom. . . ) of the warrantableness of what they do , or are enjoyned to do in religion , and in the worship of god ; if it be not against the law of nature , which may be easily discerned ; for sayes mr. hobbs , it is born with every man , and engraven on every mans heart ; he is in all such things to acquiesce without debate or demure , in the determination of the publick conscience ; and if he shall endeavour to have his conscience informed ▪ the more he doth to , he but puts his own conscience the more upon the rack , and to the torture , if he must , notwithstanding the clearest information and best grounded perswasion of his own judgement and conscience , stand to , and acquiesce in the resolve of the publick conscience ; as he must do according to this doctrine ; if he sin not , ( as hath not hitherto been doubted by any man of conscience ) in counteracting his own light , and well-informed conscience ▪ at lea● , he cannot but be more disquerted , that he was , according to the command of god , at so much pains in the ●utit of seeking to have his conscience so well informed ; which god never made a just ground of disquiet to the minds of his people : and his acquiescence in the determination of the publick conscience or of the law of the land , must be as to many , or most , if not all divine positives in religion , and the worship of god ; for saith mr. hobbs page . they to whom god hath not spoken immediately , are to receive commands from the soveraign ; and consequently in every common-wealth , they who have no supernatural revelation to the contrary , ought to obey the laws of their own soveraign in the external acts , and profession of religion ; which drawes dreadfully deep , as wil●●ther appear from some of his instances ; if ( sayes he page . ) it be asked , what if we be commanded by our lawful prince to say with our tongue , we believe not in christ ( he may as well add , we believe not that there is such a person as christ ) must we obey such a command ? profession with the tongue ( sayeth he ) is no more then any other gesture whereby we signifie our obedience , and wherein a christian holding firmly in his heart the faith of christ , hath the same liberty that elisha allowed to naaman the syrian ; a great and grosse mistake , the prophet allowed no such thing , but without giving any particular answer to his demand , since by what mr. hobbs confesseth he could not but know that what he desired ( if indeed he desired it some learned men asserting that the words , contain a reflection upon a past unlawful ▪ practice , and a begging forgivenesse of it , and not a desire of a permission of any such practice for the future ) was a sin and unlawful to be done ; only bids him go in peace , wishing him well , and gods blessing to him , though not as to that particular ; ●ere , sayeth he ▪ naaman believed in his heart , but by bowing before the idol rimmon , he denyed the true god in effect , as if he had done ▪ it with his lips : ( how dare he then be so bold , as to affirm that the prophet allowed , and approved of his practice ? ) what then shall we say to that of our saviour , whoever denyeth me before men , him will i deny before my father which is in heaven ▪ to this ( sayeth he ) we may say , that whatsoever a subject , as naaman was , is compelled to , in obedience to his soveraign , and doth it not according to his own mind , but in order to the laws of his countrey , that action is not his , but his soveraigns , nor is it be that in this case denyes christ , but his governour and the law of his countrey : o! what a wide door is opened here for grof●est distimulation , and jugllng in the matters of god , and for the most palpable inconsistancy betwixt the heart of 〈◊〉 , and his actions ? the one manifestly contradicting , and ●elying the other ; which ought , especially in such cases , f●thfully to correspond , and exactly to agree ▪ what security , i pray , could men have upon earth one from another , in their oaths , covenants , ●cts and co●acts , in their mutual b●rgainings and dealings , if such a cursed latitude were allowed them , to say , promise and sweat one thing , and resolve another in their hearts ? and sha● that be allowed in matters wherein the honour of god is so much , and so nearly concerned , which is so abominable in the concerns of men , all which comparatively are but trifles ▪ might not all christian martyrs of old , and protestant ones of late , by such obedience to their respective lawful soveraigns , in the several parts of the christian world , have escaped & delivered themselves from being burnt alive ▪ & from other bloody , violent and cruel deaths , and exquisite torments ▪ and shall they not according to this detestable doctrine be looked at , as a company of silly fools who needlessely threw away their lives , which they might thus have very easiely preserved ? ●or none of them , we know of , were ever by their popish lawful soveraigns injoyned , to say with their tongue , that they believed not in christ , which yet , sayeth he , they might and should , have done , ( keeping their mind to themselves , and to god ) and much more those things which they were commanded : further , page , , . he refers to the decision of the soveraign , all sorts of doctrine in effect , and more particularly and expresly , whether the subjects shall profess , that life eternal and happiness shall be on the earth only ? whether the soul of man is a living creature independent on the body , or doth subsist separatly from the body ? whether any meer man is immortal , otherwayes then by the resurrection of the last day ? whether wicked men shall be tormented eternally , so as not to be destroyed , to die and be annihitated ▪ at length ? ( to all which himself seemeth to be 〈◊〉 as his own opinions ▪ o! wicked and wretched ▪ o! atheistical , detestable and damnable opinions ! ) whether i say the subject shall professe these things or not , he refers to the decision of the soveraign ▪ by which we may very easily judge in how many , and in how very momentuous things in christian religion , he 〈◊〉 subjects , as to their outward profession and carriage ▪ to ●stand to and acquies●e in the decision and determination of the lawful soveraign , in a kingdom , or common-wealth , or of the publick conscience , or law of 〈◊〉 〈◊〉 , which whether it be not to deny all conscience 〈◊〉 subjects and private persons , in such matters as so nearly concern the eternal salvation of their immortal souls , is obvious at first 〈◊〉 . it puts me in mind of what is reported of a great man ( smelling strong of this conscience-destroying-doctrine ) who expostulating with some countrey men , living under him , for their nor doing somewhat required of them by him ; for which nonp●rformance when they pleaded conscience , he in a great ●uffe , not without some execration , replyed , — what have the like of you to do with a conscience ? which was plainly on the matter to say with hobbs , that they , and such as they should have no conscience , but what is ductile and governable by the conscience of lawful rulers , and superiours , and that their commands and prohibitions make things just and adjust ; which is ( ●ayeth mr. li●h in his body of divinity , page ) to make subjects beasts , and the magistrat god. ly all pri●at persons living in a kingdom , or common-wealth must hence furth , according to these doctors , allown , and not in the feast regard in many things , and those not of little moment in religion , and the worship of god , their own consciences as his deputies , and have recourse to the publick conscience , or the law of the land , as the uni●ersal depute set over all the consciences of privat persons , living therein , nay to it as taking gods own room to make laws directly , immediately , and of themselves obligatory of all their consciences , and to enjoyn obedience to them , as so oblidging them ; and must , contrary to the scripture , no more notice the accusings or excusings of their own consciences , but those only of the publick conscience . ly . the indispensibly requisite qualification of the obedience of children to their parents , ephes. . v. . viz. in the lord , ( whereby the apostle doth undenyably lay it on the children , to consider and judge by their judgement of private discretion , whether the commands and injunctions of their parents be agreeable to the mind of the lord , and such in obedience , whereto they may expect the lords approbation ) must be casheered and abandoned ; for certainly there lyeth no greater obligation on subjects to obey the commands of the soveraign power of the kingdom , or common-wealth , then lyeth on children to obey their parents , who were soveraigns in families , before ever there were any kingdoms , or common ▪ wealths erected , as himself every where asserts . ly . that if the apostles of our lord should have been forbidden by the lawful soveraigns of the kingdoms , and common-wealths of the world to preach the gospel , and baptize , they should in obedience to them have forborne ; which mr. hobbs plainly without a blush insinuates , when he sayes , page . our saviour gave his apostles power to preach and baptize in all parts of the world , supposing that they were not forbidden by their own lawful soveraigns : had they not their commission from their master in most ample form , without any the least either direct or indirect intimation of such an exceptation or ●mitation ? math. . . . go ye therefore ( sayes he to them ) and teach all nations ▪ baptizing them in the name of the father , of the son , and of the holy ghost , teaching them to observe all things whatsoever i command you ; that is , of whatsoever nature they be , whether they be clear by the law of nature , or be divine positives , whoever forbid or command you ●o the contrary ; and mark ▪ v. . go ye ( saith he to them ) into all the world , and preach the gospel to every creature , which accordingy they did , v. . and they went forth and preached every where , not only where they were not forbidden ; did they not preach the gospel at ierusalem , notwithstanding they were severaly , not without threatnings , forbidden by their own soveraigns the council ? and tell them plainly , that they ought to obey god , rather then men , wherein they could not obey both ; alleadging that they could not , but speak the things that they had heard and seen , without any such regard ( as might imped them in their work ) to the strait threatnings and prohibition , to speak at all , or to preach in the name of iesus : and least any should say , or think , that this was more then they had warrand for ; we are told , after the inhibition to preach , and after their imprisonment for contrav●ning , from which they were miraculously set free ; that the angel of the lord , who had opened their prison doors , charged them thus , go and stand and speak in the temple to the people ( what●oever , the rulers think o● it , and notwithstanding they have in●bited and imprisoned you ) all the words of this life ; of all which the divine historian gives us an account in the . and . chapters of the acts of the apostles : and why i pray doth he not as well make the supposition of their not being forbidden by any lawful soveraign , as by their own ? since he will not , neither doth deny , that lawful soveraign powers , may prohibit strangers within their own dominions , to preach or practice against the law , o● publick conscience , and chas●ise them for controvention , and disobedience ( excepting alwayes the persons of ambassadors and ●eraulds sent from other civil . soveraigns , which use to be accounted in a manner sacred and inviolabe ) as well as their own native subjects : and if so , had the apostles been forbidden to preach and baptize , by the soveraign power of every kingdom , and common-wealth , whether they came ( as they could not readily , nor reasonably expect but they would , all the kingdoms and common-wealths of the world being then pagan , excepting that of the iewes ) where would they , or could they have preached and baptized ? and what would have become of the gospel , and of a gospel church ? did not paul and silas after the magistrats of the city of philippi , had ( it seems with their own hands , debasing themselves in their ●ury , below the dignity of their office ) rent off their cloaths , laid many stripes on them , and casten them into prison , for their preaching , and teaching customs ( as was alleadged by their accusers ) which were not lawful to be received or observed by them being romans ; did they not i say , go in and exhort , or preach to the brethren in the house of lydia , & that after they were by the magistrats desired to depart out of the city ? as we may see , acts . ly . that private persons living in kingdoms or common-wealths do not sin , and shall be keeped harmlesse in obeying the laws and commands of their lawful soveraigns , though cross the dictats of their own conscience , and it may be cross to the positive commands of god ; the first of these new teachers , mr. hobbs tells us ( as we shew before in the first absurdity ) in the ca●e of denying christ before men , most dreadfully threatened by him with denying them before his father , that whatever a subject as naaman was , is compelled eo in obedience to his soveraign , and doth it not in order to his own mind , but in order to the laws of his own countrey ; that action is not his but his soveraigns , nor is it he that in this case denyeth christ , but his soveraign and the law of his countrey : and page . the civil soveraign , may make laws ●uitable to his doctrine ( for he will have him to be the only soveraign teacher of the people that are under him iure divino ; which quite ●ulls the divine right of all the ministers of the gospel ) which may oblid●e men to such actions , as they would not otherwayes do and which he ought not to command , and when they are commanded they are laws and the external actions that are done in obedience to them without the inward approbation , are the actions of the soveraign , and not of the subject , who , in that 〈◊〉 but the instrument ▪ without any motion of his own at all , because god hath commanded to obey them ; alas ! the poor subject is here by him not only robbed of his judgement of privat discret on and conscience , as to his own acts , which is hard enough ; but in a manner , of a humane rational soul , if not also of a sensitive one , and so degraded and detruded below the very beasts that perish ; for he makes him a meer instrument without any motion at all only he somewhat recovers him from his brut● , yea infra-brutal state , by making him capable to obey commands , though against his conscience : the other hobbist doctor , who will not be outstriped by his master , according to his manner dictateth very magisterialy ▪ that if there be any sin in the command of the soveraign power ; he that imposed it shall answer it , and not i. whose whole duty is to obey ; the command of authority will warrand ●y obedience , my obedience will hallow , at least excuse my action , and so secure me from sin , if not from errour : very easie , so●t , and smooth doctrine indeed , for private persons and subjects . if its teachers could assure us of its certain and in●allible truth , and of its consonancie and agreeablenesse with the scriptures of truth ; but subjects must not cast their souls at h●p-hazard , on the bare and unproved asserts of these gentlemen , who give us no great proof of either their truth or tendernesse in other great concerns of religion ; especially since the divinely inspired apostle reacheth us quite other doctrine , while he tells us , more generally . . cor. . v. . that we must all appear ( or ●e made manifest ) before the judgement seat of christ , that every one may receive the things done in his body ( whether commanded by superiours or not ) according to that he hath done , whether it be good or bad ; and more particularly , rom. . v. . so then every one of us shall give an account of himself , ( not another for him ) to god ; and gal. . v. , and . but let every man prove his own work , a●d then shall he have rejoycing in himself alone , and not in another ; for every man shall bear his own burden ; and cor. . v. . and every man shall receive his own reward , according to his own labour : and indeed these teachers by their flattering the soveraign powers , put them to make a very heavy reckoning & by their pretending to gratifie them , lay on them a great and insupportable burden ; which , when well considered , will be found very much to embitter all the sweet of that exhorbitant , and incompetent power granted to them . i would have none to think , that by any thing said , i design in the least to derogat from lawful authority and the civil magistrat any thing that is due thereunto , god forbid i should ; i heartilie acknowledge magistracy to be the ordinance of god ; rom. . v. , . and magistrats to be by office ministers of god to us for good ; to whom , for begetting and maintaining a just aw , dread and veneration of them , he hath imparted and communicated some of his own names , or stiles , calling them gods , even such as are his le●vetennants , vicegerents and ▪ representers on earth ; and would beseech , and obtest that all of us may render , as unto god the things that are gods , so to cesar the things that are cesars . as to fear god so to honourthe king ; that every soul be subject to the higher powers , subject not only for wrath , but for conscience sake . that we all submit our selves to every ordinance of man for the lords sake , whether it be to the king , as supream , or unto governours , as unto them that are sin : by him for the punishment of evil doors , and the praise of them that do well ; for so is the will of god , that with well doing we may put to silence the ignorance of foolish men . that we be subject , to principalities and powers , and obey magistrates . and that first of all supplications & prayers , and intercessions and giving of thanks be made for all men for kings & ▪ all that are in authority , that we may lead a quiet and peacable life in all godliness and honesty : cheerfully allowing to them all that the scriptures of the old & new testaments , and the consessions of faith of the reformed churches of christ allow unto them : and whoever have taught , or held , or do teach , and hold the contrary , whatever be their pretentions and professions , are not only , not true presbyterians , but in so far , not true protestants , yea not true christians , but the disgrace , shame and reproach of presbyterie , protestanis●e ▪ and christianity , so far as in them lyes ; for their way hath a manifest tendency to fasten such unworthy imputations on these interesis , though they can cause no inherent blemishes in them , no more then fogs and mists can do in the sun , a●beit they may eclipse and obscure its glory : let us make the supposition that the apostles of our lord had taught such doctrine , as some very few , one or two have of late taught , and do still teach ( which yet we cannot with any shadow of truth make ; for these divinly and infallibly inspited persons could teach no such doctrine ) what ground of jealousie and prejudice would it have given to all the secular powers of the world against the gospel of christ ? as if the design of it had been to ru●ne all civil authority , and to instigat its disciples to root out all civil magistrats and rulers ; how would it have set them on , and not without some reason , with implacable fury to have by all means stiffled the gospel-christian church , in the very infancy and cradle thereof ? whereas the doctrine of christ , and his apostles teaching no such thing , but most clearly , convincingly and fully , the contrary ; it made the civil powers their persecuting its p●reossors utterly in excusable , and their sufferings by them to be truly ●ous ▪ and it is worthy observation , that the time wherein our lord christ , and his apostles ▪ paul and peter gave these fore mentioned commands , and instructions to christians , relating to their duty , to the superiour civil powers , was , when tiberius , cal●gula , claudi us ▪ and nero were roman emperours ; none o● whom were the best nor near the best ▪ even of pagan emperours , and some of them were very monsters of men . only it would be carefully looked to , that foundations be not shaken , and put out of course , and that ancient boundaries and land-marks be not removed ; which no christian civil soveraigns , in kingdoms or common wealths , keeping them , selves in the line of due and just subordination to the majesty of god , the great and absolute superiour , and soveraign , the king of kings , by and under whom all kings reign , will allow of , or give way unto , whatever un-hallowed hobbists , profanely and impiously suggest to the contrary : whose principles ( whatever they pretend to grant to the civil soveraigns of kingdoms , and common-wealths ) are a manifest tendencle to the unhinging , and utter dissolving of all government ▪ for let us in short , but suppose these four things , which hobbs very magisterially , tanquam ex tripode , dictats , and takes fore granted , in his forcited book . . that all religion is bottomed on human authoritie , and precariously borrowed from the will and pleasure of men , and hath no divine authoritie of its own ; whereby ( as ingenious and acute sir charles wo●sly , in his unreason ablness of athiesm , sayes ▪ ) an inrode is made upon its best desence ; for indeed ( sayeth he ) it will never be kept up with any other interest in the consciences of men ; and where it is not supported by conscience ▪ it is ever tottering , and yeilds to the blasts of every humane pleasure ; if once ( sayeth the same learned gentleman it be taken foregranted , that the scripturs have no authoritie but what the civil power gives them ; they will soon come upon a divine account to have none at all . adly . that the apostles could not make their writings obligatory canons without the help of the sov●aign 〈◊〉 powers , and that therefore the scripture of the new testament , is the only law there ; where the civil power makes it so ; as if forsooth the divine authority stamped thereon by the absolute soveraign , by the great and infallible legis lator carried with it no immediat obligati on the consciences of men to whom it comes , to receive and obey it as his law ; whosoever besteveth ( sayeth sir charles woolsl● ) that it is in the power of every state , whether the gospel shall be authentick , or not , he must needs throw off all divine respect to it , and be in a very fair way to trouble himself little with any devotion arising from it . ly . that there is no distinction of good and evil actions but by the civil law , which is unto him the measure thereof ; though this distinction of good and evil be deeply and indelebly engraven on the hearts of all men , as a native and necessary result of the faith of the being of god , as the supream rectitude . ly . that there are no ultra-mundan , or eternal rewards or punishments , nor any beyond or beside these that are bestowed or inflicted by the civil power in this present life ; though from the beginning of the world , throughout all ages , experience hath given in full demonstrative ▪ & undenyable evidence , that men have been mightily impelled and encouraged to do good by the hope of future eternal rewards , and proportionably restrained , pulled back , and deterred from doing evil , by the fear of future and eternal punishments ; if ( i say ) we once suppose these things , we quite ruine and r●ze the great foundations ▪ not only of revealed and supernatural , but also of natural religion ; without which it is impossible , that government amongst men , can have any sure or firm basis to rest on ; but must needs , according to the prevalency of their selfinterests , cromble into pieces , and end in anarchy and confusion . it is not altogether unworthy of remark here , that hobbs runneth quite cross to the dictats of famed matchiavel , that prodigie of profound policy , though but a very coarse divine , who labours much in his prince to perswade soveraign civil powers of the necessity and advantage , for the supportance of government , of dissembling and pretending at least , a great regard and veneration to religion ; in comparison of whom , the other is but an impolitick puny , and a far worse divine , even ( if it involved not a repugnancy ) a diabolick one . fifthly , we would take heed that we do not supinely , and carelesly neglect and slight the checks , challenges , rebukes and accusations of our consciences , in lesser things , or in matters of comparatively smaller moment ( wherein yet conscience hath a concern , as it hath in all our moral actions ; neither are many , even of our natural actions , as circumstantiated quite excluded from its concern ) for that insensibly weakens the voice , checks and rebukes of conscience in more momentuous matters , and may pre-dispose and prepare to trifle with it in these too , and may provoke god , whose deputy conscience is , to enj●n it silence , and to suffer the man to go on securely in sin without check or challenge ▪ while yet in the mean time , he secretly commands it to write up , and keep a record of all these items against him , and in due time to set them all in order , to marshal , as it were , and draw them up in rank and file before him in a terrible manner , and to give him at once a most fu●ious charge : challenges and accusations of conscience , that have been smoothered for the time , and slighted after lying long silent , have in some notable strait and difficulty arisen and got up upon men many years thereafter ; as these of iosephs brethren did on them , full twenty years at least , after their pitielesse , cruel , un-natural , inhumane and barbarous usage of their poor innocent younger brother : a secure , silent and none-challenging ill conscience is amongst the worst of ill consciences , and in some respect worse then a turbulent , stormie and roaring ill conscience , ( if it come not to the hight of despair ▪ ) because disposing the man athiestically to think , that because god by himself and his deputy the conscience , keeps silence , he is therefore like unto the man himself , and that neither he nor his deputy will ever speak again , nor reprove for those things , but that he hath quite forgotten them all , and will not any more call to a reckoning for them , o! that such as forget god , and s●ight his challenges and reproofs by their own conscience , would consider this , least he tear them in pieces , when there will be none to deliver : it may also provoke him to speak that very angry and terrible word , hos. . v. . more terrible some way then if he should say , famine , fire , sword , pestilence , and wilde beasts fail on the man , he is joyned to his idols ( and so straitly joyned that he will listen to no challenges of his conscience checking him for maintaining the conjunction ; nor to any suggestion of it , perswading him to divorce from them , or to un●le any of the knots of that cursed conjunction ) let him alone , let him sin on , and by sinning treasure up to himself wrath against the day of wrath , and revelation of the righteous judgement o' god. beside that such a silent , sleeping and stupified conscience through often trading challenges under foot , will at last waken and flee in the ungodly mans face , and as a fierce mastive dog , or ravening wolf take him by the throat , and become his burrio and tormenter and perhaps , for eviting the trouble and terror of it , put him ( though a poor and pitiful , desperat and distracted shift ) to be his own murderer and executioner ; or if it should keep silence to death , and even then not disqulet him , yet it will in hell , as a never dying worm gnaw the heart of him , and as a ravenous vulture tear out , as it were his very bowels ; and by its yelling and roaring , by its biting and renting the very c●ul of his heart , make him a hell to himself in hell , and so make a double hell to him : alas ! even the godly themselves may by somewhat of this guilt , raise great storms of trouble and disquiet in their own consciences . sixthly . we would by all means guard against counteracting and running cross to the plain and down-right dictats of our consciences , especially when clearly informed by the word ; for this is a high daring , malepert , affronting , desplsing and disowning of gods deputy , and as it were a violent putting him off the bench ; the language whereof is , that if god himself the lord of the conscience , were or could possibly be , as much in the mans reverence , as he supposeth his conscience to be , he would deal with him at the same rate , and serve him with the same measure : this brings on dedolency , stupidity and caurerizing of conscience , makes stout against god , hold and impudent in sinning , it makes the mans heart harder then an adamant , it makes him to be of a brazen brow , and to put on a whores forehead , so that he ▪ will not at all think shame , nay not so much as blush , but confidently wipe his mouth , and say , what have i done ? and very readily it brings on all the dreadful effects mentioned in the foregoing caution ; and fills the world of the visible church with prodigles of profanitie and monsters of mischief , and even in a manner bringsup hell upon earth , when it becomes habituall , and when god judicially gives men up to their own hearts lufts , and to walk in their own counsels , without all regard to what he sayes to them by his word without them , and by their own consciences within them . seventhly , we would carefully advert that we adventure not to do any thing with an unclear , he sitant and doubting conscience ; since it is impossible in this case to do without sin and hazard of damnation , the holy ghost having positively and plainly told us , that whatsoever is not done in faith is sin ; rom v. last . that is ▪ not only whatsoever is not done by a person in a state of faith ( without which it is impossible to please god ) is sin ; but also & most agreeablie to the scope , whatsoever is not done in the faith & perswasion of the warrantablenesse theros is so , and that he who thus doubtingly , and without such faith and perswasion eateth , o● doth , is damned , or judged . ibid. it will not as●oil the doer doubtingly , or the doubting doer from sin and judgement , to tell him that his conscience is in an error , and that he is not to regard what his erroniou ▪ conscience dictats to him , but to act contrarie to it ; i ●s ●ue indeed , that an erring conscience doth not oblidge a man to act according to its blind and erronious dictats , for a man never is , neither can be obliged to sin , he is rather bound to endeavour in gods way to have his conscience , when in an errour , un deceived and well informed , and so to lay aside his errour , but yet while his conscience still continueth in its errour , and cometh not to be informed aright , the man is bound up so , that he cannot without sin counteract the dictats of his erring conscience , which is not for the time apprehended by him to be in an errour : neither will it relieve the m●n whose conscience doubteth of the lawfulnesse of doing such and such a thing , to tell him that more knowing and consciencious , more prudent and pious men then he ▪ are free and clear for the thing whereof he doubts ; for other mens conscience can be no rule to his , unless he were perswaded of their infallibility , and that their conscience could not be taken with any errour or mistake : god hath put a conscience in every man , as his deputy , to whose dictats he is carefully to take heed , and hath not made the conscience of any one man , or societie of men , his depute over all the consciences of other men : i shall easily grant , that when the consciences of more knowing , more tender and more consciencious men then my self , dictat to them the warrantablenesse of such and such a practice ▪ i am called to be holily jealous over , and suspicious of my sel● , impartially to examine the reasons of their clearnesse , and on that occasion to search very scrutinously , narrowly , and exactly into the grounds of my own unclearnesse , hesitation and doubting , and to be much and earnest in prayer to god , with unbyassed singleness and sincerity ▪ for sending forth his light & truth to guide & lead me : but if no withstanding all this , my doubt still remains ; and it may be also , that there are several other godly and judicious persons that are doubtful and unclear with me ; i cannot in that case warrantably give up my self to be implicitly determined by the conscience of others , whatever their qualifications be , or whatever my veneration may be for them , nor am i bound to act my self with a doubting conscience ; since i am expresly fold by the infallible scriptures of truth , that i cannot act in that case without sin , and without incurring the hazard of damnation ; and that no man can keep me harmless in doing so , since every man must give an account of himself to god : and if i shall do one thing with a doubting conscience , because 〈◊〉 may be mistaken , and in an errour ; or because such and such godly and knowing persons are free for it , what a wide door would this open ? why may i not do another thing of greater moment doubtingly , and another after that , and third after that ▪ where shall i stay or stop , and when shall there be an end of such conscience doubting actions ? especially in times wherein troubles and tentations snares and offences do abound ● wherein , as there hath been , so there will readily still be different sentiments and apprehensions as to some lesser and lower truths further removed from the fundamentals of religion ( where about all are agreed ) and so proportionably as to 〈◊〉 practices among● even truly godly men ; it not being to be supposed that while saints so journ , and are militant here on earth , the intellectuals of all of them will be of the same size , or cast into the same mould , that their light will be of the same clearness , and that they will be all of equal mortification , self-denyednesse , tenderness , un●hy affedness , fingleness , holy zeal , resolution , courrage and boldness ; which as it sayes , that there will be more clearness ▪ and more darkness and doubting amongst them , at least as to some remote things : so it speaks the necessity of mutual christian for bea●ance ▪ compassion ▪ and sympathie ▪ and it hath been a very generally received maxime in matters of conscience , that in dubiis tu●ius ist abstinere , in things that are doubtful ( at least as to their very substance ( to say so ) and not only as to somewhat extrinsick to them ) i●s safest ▪ to abstain . eightly . we would in the case of indifferent things , wherein we are clear our selves , and fully perswaded of our own christian liberty , be very tender of the consciences of others , who may in that respect he more weak , and not so fully clear and perswaded ▪ about them ; least we offend and wound their conscience ; and so indirectly consequently and by the rebound , offend & wound ou● ow. conscience ▪ here the apostles directions , assertions , precepts and practice , rom. . cor. . and . chapters are singularly useful , admirably apposit and excellent ; o! that the apostolick primitive christian amiable tendernesse in the matter of offence , in the use of things indifferent , were brought back to and revived in this much declined and degenerated generation , wherein offences abound , and the love of many waxeth cold ; and wherein there is a great propension and readinesse , untenderly and uncharitably to give and to take offence . i do not by this in the least insinuat , that for preventing the offence ( or rather displeasure ) of any , we may warrantably do or forbear any thing that god hath commanded or prohibited the doing of ; or that we should or may run cross to the dictats of our own consciences , or do any thing with an unclear and doubting conscience ; which is alwayes sin , and therefore never ●o be adventured on , offend and be displeased who will ; though even in that case , their offence should be a grief to us , as it was to the apostle ( whose exercise it was to have alwayes a conscience void of offence towards god and toward men ) who said , who is offended and i burn not ? ninthly . we would take heed to , and be aware of pretending conscience in any thing , about which we have no real exercise , doubt or scruple of conscience ; as for instance ▪ in the first place , if professors of religion should pretend conscience , for abstaining from such and such a practice , only from long custome of doing so , from the example of others , or from loathness to displease them , or only from dis-inclination to , or aversion from the thing , which they will not readily abide by , if any considerable suffering , whether of emergent loss , or cessant gain be met with on account thereof ; whereby it comes to pass that conscience , and truly consciencious persons , are expo●ed to contempt and scorn ; some standers by and lookers-on , taking occasion to think and say , that such persons have all the while been acted by no real principle of conscience , but only by humour , or at best by the example of others , to the great reproach of religion , and the holy profession there of ; and such as have a natural and unreasonable prejudice at all serious godlinesse and tendernesse of conscience , ly at the wait to fish and catch all advantages so fortifying themselves in their prejudice , and are ready to draw their conclusions not only , nor so much against the particular persons , as against the whole generation of conscientious and godly people , yea against godlinesse it self , and tendernesse of conscience ▪ their prejudice prompting them to think and say , we alwayes thought that sort of men were not truly conscientious and godly , whatsoever they professed ; and now we see and find them to be so , and that we were not mistaken , but in the right , when we thought them to be such ; they are all such , all of a piece , acted by no true principle of conscience , but by humour , peevishnesse , or some such thing , notwithstanding of all their high floun pretensions of conscience ; for let them but be put a little to it , and all their conscience-pretensions will be quite relinquished and evanish , and they will be , and do like others ; which gives ground to sober and truely conscientious persons to think , that it were better , and more for the advantage and credit of religion , and of the real pleas of conscience , that it were never pretended in such things , where it is only pretended ▪ i will not , i dar not say , but a truly conscienscious person may , by the more closse approaches of trouble and suffering on the account of some particular debated practice , or forbearance , be put upon more narrow and exact inquiry into , and examination of the grounds & reasons of that practice , or forbearance ; and may after such inquiry and examination , come , from more clear light , to have different apprehensions about the thing , from what he had , before ; though the clearnesse win at , which is waited with the eschewing of trouble and suffering , would be holily jealoused and suspected , and brought to the light of the word to be thereby scrutinously , accuratly and impartially tryed , least self-love in such a case bribe ( as it were ) and byass the persons judgement and light . dly . when conscience is pretended in minute , small petty and comparatively inconsiderable things , while in the mean time little , or no conscience at all is made of , but vast and unlimited latituds are taken in , the most momentuous , and weighty things of religion ; as the pharisees pretended conscience , in tithing the smallest herbs , as mint , anise and rue , while in the mean time , they passed over without making any bones of them . iudgement and the love of god ; which is straining at gnats and swallowing of camels . dly . when conscience is pretended for mens tenacious adhering to human traditions , while in the meantime they make no conscience of making void the law of god ; as the same pharisees did , for which out lord , with holy severity inveigheth against them . ly . when conscience is pretended for not shedding the blood of innocents ; and yet notwithstanding the same things are adventured on , and wickedly per-petrated , when they come in competition with mens worldly wealth , or preferment , or with the gratifying of great ones in order to the former ; as it was with pilat in the matter of condemning christ , of whose innocence he was throughly convinced , and accordingly did thrice over hear publick testimony to it ; yet when he was told , that if he did let him go , and condemned him not to death , he was not cesars friend , he forthwith proceeded to the condemnatory sentence , and delivered him to the persecuting and murdering iews to be crucified ; and , poor wretch , he imagined , that the silly shift of washing his hands in water , would wash and purge his deeply ● fil●d conscience , from the guilt and pollution contracted by shedding of that innocent and most precious bloo● bu● it stuck faster to , and was more stiffly barkned on his conscience , then to be so easily washed off : & with such poor and pitiful shifts , do such men think or fancie to pacifie their consciences , and to purge them from the defilements of the greatest , most clamant and horrid crimes : if pilat had any real demurr in his conscience about the thing ( as very probably he had ) his counteracting it on so base and unworthy accounts , and then foolishly fancieing , that by such an empty ceremonie , as washing his hands in water , he could be washed from the guilt of so a●rocious a crime , were high aggravations of it . ly . when men pretend conscience as the reason of their not committing the least sin , nay of their not doing somethings that are very debateable , whether they be sins or not ; while in the mean time they make no conscience to stretch furth their hand to , ●ay with an high hand to adventure on the commission of sins ▪ that are incontravertably very great , and gross , as the pharisees pretended conscience , for their not going to the iudgement hall , least forsooth , they should be defiled , and so unfitted to eat the passover , who yet made no scruple ma●ciously to embrew their wicked hands in the blood of the person , that was god , and typified by the passover . ly . when conscience , or a conscientious regard is pretended for divine institutions and ordinances , meerly and mainly from pickque and prejudice at the most tender and conscientious persons , as if their warrantable and consistent practices , were the grossest violations and greatest vi●ifyings of them , and plain inconsistencies with a just regard for them ▪ how often thus did the scribes and pharisees quarrel with our lord and his disciples , as breakers and profaners of the sabbath ? because of somethings done by him , and them thereon , not in the least in-compatible with the sanctification thereof ; as if they themselves had been more tender of the due observation of the sabbath , then either the disciples , or their lord and master was . ly . ( to give no more instances ) when conscience is pretended for keeping , and not breaking of sinful engadgements , vowes and oaths wherewith men have rashly bound themselves ; as suppose a man should rashly vow and swear , that he will be avenged at the highest rate on another , because of either an imagined or real , a lesser or greater injurie done him ; and as herod sware , very inconsiderarly and rashly , that he would give the dancing daughter of the incestuous mother herodias , whatever she should ask of him , even to the half of his kingdom ; who asking at her mothers instigation , the head of iohn the baptist ( which was of more worth then the whole , let be the half of his kingdom ) and he judging himself bound by his oath , to grant her desire , accordingly gave order ( it s said , for his oaths sake ) to the executioner to behead him in the prison without any tryal , or so much as a hearing ▪ though it was indeed against the light of his natural conscience ; he having been convinced , that he was not only an innocent , but also a just man and holy , and accordingly observed him , and did many things , enjoyned him by iohn , and heard him gladly ; as if unlawful and sinful oaths rashly come under , could in conscience bind men to act against the plainest and most palpable dictats of their own conscience ▪ whereas they ought rather to repent , and pray for the pardon of such engadgements , vows and oaths , and forthwith to break them , since iuramentum nunquam potest esse vinculum iniquitatis , an oath can never be a bond of iniquitie , or oblidge men in conscience to commit what is palpably a sin . tenthly . we would be aware , that we do not in-consideratly , rashly and precipitantly adventure upon any action , or meddle with any bussiness , especially of moment , before deliberat and serious consulting with our conscience ; ( endeavouring alwayes to have it well informed by the word ) which either , makes many such actings and meddlings to be afterwards reflected on with a challenging and disquieted conscience ; or tempts us to endeavour the byassing , and bribing ( as it were ) of our own conscience , towards a sort of justifying us in what we have done ▪ or if neither of these should be , ( which seldom cometh to passe ) we are greatly in hazard to be very loath , reluctant and shy to hear , and lay due weight upon the after animadversions , and censures of our conscience upon these actings and medlings , being over and by , and not now reversible : o! how safe and sure might we be in all our actings , movings and medlings ; and with how much peace might we reflect on them , if we did alwayes call and admit gods testimonies , and our own consciences enlightned and informed by them , to be our advisers and counsellours ; the neglect whereof makes many rugged , disorderly , irregular and unpeacable steps in our walk : that man only walks surely , that walks uprightly , in single and unbyassed complyance with the dictats of the spirit of god in the scriptures , and of his own conscience conform thereunto ; most certainly in the multitude of consultations , with such counsellours there is safety . eleventhly , we would carefully take heed that we do not baffle and prostitute conscience , either by swearing at all by our conscience , let be ordinarlly and customarily , ( too much incident to many pro●est christians , to the great scandal of christian religion ) which beside the un-necessariness of it , at least in most cases , is never in any case warrantable ; conscience , though gods deputy , being but a creature , as heaven , earth and our heads are , math. . v. , , . ( by which we ought not at all to swear , being expresly forbidden by the lord to do so ) and so never to be sworn by ; swearing being a piece , and a very solemn piece of gods worship , and often put for the whole worship of god , in the scriptures , where we are called to swear by him only : deut. . v. . and . v. . or where swearing by it is much , or altogether abstained from & it may be somewhat abhorred , yet we would not dar to debase , vilifie and ( as i said ) to prostitute conscience ordinarily , & on every light & trivial occasion , by saying in conscience , or on my conscience ; which in common discourse , without any the least necessity , is sure more then yea and nay , and so according to the lords own determination ( precisly to be stood too ) cometh of evil ; neither will they really be found to be amongst the tenderest or most truly religious and conscientious persons ; whatever be their professions of , or pretensions to religion or conscience , to whom this is most familiar ; for by this customary and habitual solemn asserting every light , minute , and trifling matter ( when withall it is offensive to tender ears ) men may be tempted in other things to make too bold with their conscience , which they thus debase , if not , even upon such petty occasions now and then to swear by it : conscience is a very tender thing , and would be very tenderly dealt with , and in nothing in the least bourded or dalli●d with ; and we are expresly commanded to abstain from all appearance of evil . thes. . v. . twelfthly . and finally , we would by all means take heed and beware that we do not mock , deride or flout at conscience , and conscientious persons ( which no man that hath any conscience will dare to do , no● to deny the power of it ▪ nay the atheist himself ( as sir charles woolsly sayeth well ) cannot with all his skill disband his own fears , nor run away from his conscience , no more then he can run away from himself ; he finds seasons wherein he smarts under the lashes of it . ) no● take up , entertain and harbour any prejudice and pique at them , as if such , by the tenderness , doubts and scruples of their consciences , disturbed the repose , peace , tranquillitie , and free acting of all the countreys , corporations and societies , greater and smaller wherin they live ▪ and made a very unpleasant , unchearful and disquieted life to the persons themselves : or to think that it were a great advantage to the world , that all such persons were out of it , or clustered together by themselves only , in some remote corner of it ; for whose nice and strait laced ( as they call it ) conscience and its inquiries , scruples , and doubts , they cannot get leave to live quiet , and to act with that freedom they would be at : alas ! if such had their desire , and all doubts , checks and restraints of conscience were removed from men ; what confusion disorder , and distraction would the world run into ? how instantly would it be turned into a very shambles ? how would men , the greatest part of men turn like roaring lyons , and ravening wolves , as cruel tygers , or savage wild boars , one to another ? how would it be filled with violence ▪ rapine and blood ? how would the greatest and most abominable villanies walk up and down in it , in the very streets and concurses of the people , un controlled , barefaced , not in masquerad , or under any disguise ? how would reasonable men be as so many incarnat devils , or bruit beasts ? such would take heed that this be not found to be the interpretative language of these thoughts ; o! that there were not such a thing as conscience gods deputy in men , in the world ; and , o! that there were not a god to appoint , commissiona● , and establish such deputies under him : i shall not deny ( having plainly asserted it before ) that an ill informed conscience waited especially with any forwardnesse , may make very sad work amongst men , and prove a very troublesome and cumbersome neighbour ; but alas ! why should the blame be laid on conscience ▪ as conscience , what evil hath innocent conscience done ? the general great advantages that come to the world with the many mischiefs that are keept of it by conscience , are infinitly greater , and more valuable , then any little prejudices and disadvantages that now and then , here and there come by the ill ▪ informed turbulent consciences of some particular persons : neither will i altogether deny , but the tenderest consciences of truly godly men may sometimes dispose them to jealous , and suspect themselves , where they are not indeed guilty , as it did the eleven honest disciples , when the lord told them that one of the twelve should betray him , and through some weaknesse , may now and then disquiet and give them the allarme , when there is little or no ground for it : but i must say , that this may be very easily dispensed , and born with , since that little damnage ( if it may be called so ) will be easily and quickly compensed by its giving the allarme , and causing suitable disquiet , when there is just ground for it ; here a tender conscience may be resembled to a vigilant and strict sentinal set to watch a house , lying in midst of thieves and robbers ; who will sometimes on a mistake awake and allarme , and it may be at mid-night raise all the family , and put them into some fright ▪ as if thieves and robbers were breaking in upon them ; but they think the lesse of this , and bea● the better with it , a● being sure that when the thiefe or robber comes in very deed , he will give them the allarme ; and there are very few , or none , that will not far rather chu●e to have one or two , yea ●everal false allarmes , though somewhat disquieting , then to want a true one , when there is just ground for it ; and when , by means thereof they may prevent the cutting of their throats , or spoiling of their goods . let then the conscience be well informed by the word ; let its dictats according thereunto , be tenderly complyed with , and none of them counteracted ; and let its checks , challenges , accusations ; with its answers , testimonies and excuses , according to their respective grounds and reasons , be carefully listned to and admitted ; in a word , let all study once to have a good con●cience , and to be alwayes exercised to keep it void of offence toward god and toward men : and then great honour and glory would redound to god , the lord and soveraign of the conscience ; suitable and due deference would be given to his word , as that whereby the conscience is rightly informed ; the peace of mens own consciences would flow as a river ; the offending and st●mbling of others would be much prevented ; the profession of the doctrine of the gospel of christ would be much adorned and beautified ; and men of all ranks , stations , capacities , and relations ; as magistrats and subjects , pastors and flocks , husbands and wives , parents and children , masters and servants , teachers and schollars , buyers and sellers , &c. would be blessings from god one to another , which would make a little heaven upon earth : to all which these few excellent se●mons are singularly contributive ; that they may therefore come with a special blessing to all the readers of them , and more particularly to the inhabitants of the city of glas gow , ( where they were preached many years agoe ) is the desire of novemb. . . your servant in the gospel i. c. in the epistle , page . l. : r. renewing . p. . l. . r. r●epresentces p. . l. . . tim. l. last r. professors . p. . l. . r. upon the con●ciences . heaven upon earth in a serene and smiling good conscience . sermon i. acts . vers. . and herein do i exercise my self to have always a conscience void of offence toward god , and toward men . a good conscience is a singularly good companion , the worth and benefit whereof is not readily so well known till men be brought into some strait ; then indeed the passing great and singular worth and usefulness of it clearly discovers it self : as we may see in pauls case here , who being arraigned before the tribunal of an heathen judge , and having many enemies , and these too of his own nation having delivered him up ; among other grounds of consolation and defence that he hath to sustain himself by , this is one and not the least , that 〈◊〉 〈◊〉 did bear him witness , that it was his endeavour and work to live so before god and men that he might not have a challenge from it ; and this makes him speak boldly against all his accusers , and is better to him and more valueable then all the arguments and rhetorical discourses that a tertullus , yea a tully , or the most eloquent orator in the world could have used for him . these words hold out a compend and sum of a christian walk , and an excellent partern for believers , herein do i exercise my self , &c. where we have these three things considerable ; first , the apostle's great design and aim . viz. to have a conscience void of offence , that he might so walk as never to offend his conscience , nor to give it an ill report to make of him . secondly , the extent of this design and aim , and that ●n a twofold respect . . in respect of the object towards god and towards men , i. ● . he would do duty to both , and be found without offence to either . . in respect of all actions , companies , places and times ; he was so exercised always , not after a sermon or communion only , not under some heavy cross , or after some notable outgate and delivery only , but he aimed , designed , and endeavoured to be so constantly and equally . thirldy , the manner of his going about this , herein ( saith he ) do i exercise my self , i. e. it was a business that took him up and held him seriously at work ; he was as a man who fighting for his life in a barras , or at a single combat carefully handles his arms , even so did he carry and behave himself in all things as if his life had stood on every action or word . i shall at once and together propose several doctrines clearly deducible from the text , the prosecution whereof will help to clear both the words and the matter contained in them . the first whereof is , there are many sorts of offences both toward god and toward men that we are subject an● lyable to . the second is , there is within every man a conscience that takes notice of every piece of his carriage , and is accordingly affected with it , and affects the man for it . the third is , what-ever things are offences toward god or men are also offensive to the conscience , whatever sin strikes against his law wounds the conscience . the fourth is , it 's a very good , choice , and excellent thing for a believer to walk so , as to keep a conscience always void of offence toward god and toward men ; and on the contrary it is a very ill thing at any time to have offence toward either of them lying on the conscience . the fifth is , it is the duty of all men and more especially of believers to walk so , as they may always keep a conscience void of offence , yea it is not only a duty , but we may look on it as an excellent mean for advancing of holiness . the sixth is , where men honestly aim to keep a conscience always void of offence , it will be an exercising and uptaking thing . the seventh is , where this exercise is neglected and not seriously carried on , the conscience is left to stumble at , and to abound with , offences . as for the first , that there are many kinds of offences which people are subject to , toward god and men ; it is a thing uncontroverted by all , and we need say little of it ; only first , there are sins against the first table , which are offences toward god , being immediatly against him ▪ and there are sins against the second table , which although they be against god , yet immediatly they touch and reflect on men . . there are sins against god that are secret , which god only is witness to : and there are open sins which scandalize men , paul endeavoured to eschew all these , for all are ●ins against the law of god and wounding of the conscience . the second is , that there is a conscience within every man which takes notice of every peice of his carriage , and is accordingly affected with it , and affects him for it : this is the ground of all that follows , and had need to be more particularly spoken unto : this truth then contains these three things , . that there is a conscience in every man that takes notice of every peice of his way and walk , hence it is said to bear witness , cor. . . this is our rejoycing , the testimony of our conscience , &c. and it is also said to accuse or excuse , rom. . . it witnesses for men and excuses and comforts them when they do well , and witnesseth against them , accuseth and reproveth them when they do evil ; and so is to them as a check , captor or censor : the apostles aim to have a conscience void of offence suppons that he and every man has a conscience , and that it takes notice of every thing , and will take offence if it be a thing that thwarts with it : we shall not in this place stand to debate what conscience is whether it be a power or a faculty , an habit or an act , which as it would not be much for your edification , so it would transcend the reach of many of you ; only in the general we may call it a power wherewith god hath indued the soul of man to take notice of all his thoughts , words and actions . . we say ●ts accordingly affected with every thing , when the man does right it is pleased , and when he does wrong its offended and wounded , as we may see cor. . , . so sam. . . it s said davids heart smote him , and prov. . . this is called a wounded spirit . . as it is affected so it affects the person , when a man has done well , it excuses and clears him , and when he has done evil and wronged it , it challenges and accuses him ; in which respect conscience is called a iudge , pronouncing sentence by absolving or condemning men ; scripture and the experience of all sorts of people and times clear and prove this , . the scripture says of heathens , rom. . . that their conscience bears them witness and their thoughts the mean while accuse or excuse one another ; it holds out this to have been in adam , who immediatly after the fall , gen. . . says , i heard thy voice and was afraid , terror seized on him ; it mentions this also to have been in iosephs brethren , who gen. . . say , we are verily guil●y concerning our brother ; and in david in that forecited of sam. . . where its said , that his heart smote him ; it 's clearly also supposed iohn . , , . where the apostle says , if our heart condemn us , god is greater then our heart , and knoweth all things , if our heart condemn us not , then have we confidence towards god ; where we would take notice , that what is here , and sometimes in the old testament , called the heart , is in the text and else-were called the conscience , which supposeth this to be in every man : it is further clear from the daily experience of all in all times ; for sometimes it is pousing to duty , sometimes it is challenging for the omission of duty , or for commission of the contrary evil ; sometimes it is speaking peace , sometimes it is marring peace and denouncing war as it were ; all which plainly evidence that there is such a thing in men , so herod when he heard of christs miracles , his conscience puts him in mind of iohn the baptist whom he had beheaded , and disquiets him with fears that iohn might have been raised from the dead ; something of it appears likewise in achab , when it puts him to put on sack-cloth ; all which ( i say ) plainly evidence that there is such a thing in men , and beside full scripture-proof , there are none but if they observe , they will find their thoughts the mean while , either accusing , or else excusing them . for further clearing of this , we shall speak a little first , to what this conscience is , if it be possible satisfyingly to explain it . . to the use and ends of it , and why god hath placed this in man ; where we shall shew the several sorts of consciences that are in men , good and evil . for the first , to wit , what conscience is , we may for coming at the understanding of it , consider the name conscience , which signifies a co-knowledge , or a knowledge going along with our knowledge : which we may consider , first , as looking to gods knowledge going alongst with ours , and ours going alongst with his , and thus it implyes as his knowledge of all our thoughts , words and ways , so our knowledge together with his of these , or our taking notice of them with respect to his knowledge . . we may consider it as reflex-knowledge joyned with a direct knowledge , as for instance when a man hath a direct knowledge of prayer as his duty , and a reflex knowledge going along with the practise or exercise of the duty , whereby he sees and discerns himself , either to behave suitably in it , or to be faulty ; in this respect conscience is a practical knowledge taking notice by a reflex act of a mans ways . . we may consider it as comprehending a knowledge of gods law , and then it signifies a knowledge of our selves compared with the law , it hath knowledge of the rule , and so of what is duty and what is sin , and withall it hath in it the knowledge of our selves and of our conformity or disconformity to the rule ; conscience then in this respect is a mans knowledge of gods will and of himself as compared with it . . we may consider this co knowledge as it supposeth beside the knowledge of our selves , the knowledge of something taking notice of us , or of something deputed in us by god to keep a record of all our carriage and particular actions , and so it is looked on as some way different from us ; hence it is called a testimony , the testimony of our conscience . hence also a man will appeal to his conscience ; and it doth when in any measure in exercise , impartially and incorruptly bear witness , and a man● conscience will speak against him as if it were at all no part of him , neither can he command it silence ; however then we call it , it 's a power deputed in the soul of man by god , taking orders from him and f●om ▪ his revealed will and word , and accusing or excusing the man as he directs ; it 's called prov. . . the candle of the lord , it is above man in its sentencing and accusing , and will not be commanded by him . to clear it yet a little further , there are in conscience these three things , . there is the laying down of some ground , such as the law , or the word of god , by which it puts a man to tryal ; which is , that we call the major or first proposition of the argument : as we may see in iudas when his conscience wakened , it layes down this ground ( which is done by light ) he that is guilty of innoceat blood , hath broken the law of god , and may expect horrible wrath. . there is an assuming , which is the minor or second proposition of the argument , or the assumption , if the man be guilty of such and such sin ; as thus , but i iudas am guilty of innocent blood , and have broken the command of god , ( and this the conscience by it's testimony confirmeth ) then . it draweth the conclusion , and speaks forth the mans lot , and gives out his doom , what he may expect ; as in the present instance ; thou iudas mayest expect horrible wrath from god , this conscience applyes , and layes home unto him ; every conscience hath these three in less or more . the way of conscience its reasoning and concluding , is different from a mans knowledge and light ; for a man may see sin and not be touched with it : it d●ffers likewise from the memory ; for a man may remember that which affecteth him not . it differeth from self-examination ; for that , if it be mee● examination , brings a man only to know that he lyes under such and such sins , so and so circumstantia●ed ; though it make use of all these three as it's instruments , yet it go● beyond them , and hath a pricking , stinging , paining power ; it accuseth , sentenceth , smiteth and sharply censureth : whereas , before conscience act it's part , a man may look often on his sins , and yet but overlook them ; and as to things that are right , conscience doth not only or barely look on them , but it hath an approving testimony , which proveth comfortable ; there is such a thing as this in every one of you , which will let nothing pass , but more or less will take notice of it , and either accuse or excuse you for it . as to the d . the use of conscience , or the ends wherefore god hath put this in men and women , which i shall draw to three heads ; that may be as so many reasons of the doctrine . . he hath done so for this end , that by it he may keep up his soveraignity , power and terribleness ; and keep men under the awe and dread thereof ; for this which is called conscience , will make the sto●est to tremble , it will write and impress so v●vely and deeply these great truths , that none shall be able to blot them out , that there is a god , that there is a judgement to come , and that all will be called to reckoning , which none will get eschewed , it will fix and fasten such self-convictions on sinners , as will make them un-avoidably condemn themselves : so iohn . , . when the scribes and pharisees bring a women taken in adultery to christ , intending thereby to trap and insnare him , he sayeth , he that is without sin amongst you , let him cast the first stone at her ; whereby their consciences were made to bear such faithful testimony against them , and to carry such terror with it , that they were all forced to steal away one by one ; and yet they needed not to have thought shame on account of any thing we hear men could have challenged them for ; but conscience had such an awe and force on them , that there was no resisting of it . scripture-history does also tell us that such is the power and force of conscience , when it is awaked , that it will make the knees to smite one against another , even of a belshazzar , and will make a gouernour felix to tremble . a second end is , that god may hold men and women at their duty , in going about these things which are commanded and prescribed by him , and in abstaining from forbidden sins ; for , if there were not some awe from conscience , what extravagancies would they loosly run into , who have no fear of god and of his word ? and thus conscience hath a force to put men to duty , in these respects . ▪ it discovers duty , and holds it before them , when the lord hath commanded to pray , read the scriptures , to keep the church , and wait upon ordinances dispensed there ; to keep holy the sabbath day , &c. conscience puts a man in mind of these , and when he neglects any one of them , will say to him , thou shouldest be in another place , or about other work ; so when davids heart smote him , it helped him to see his duty . . there is an obligation to duty laid on by conscience , so that the man cannot shift it , he cannot , he dare not say , such a thing is not my duty , for conscience beareth it in and layeth it on him convincingly . . there is an efficacy in conscience to pouss to duty , from this comes that restlesness and disquiet that is often in men and women , when duty is omitted that they can have no peace till it be gone about . . conscience inviteth to duty , by promising peace upon the performance of it : on the other hand , conscience hath influence to restrain from sin. . by discovering such and such a thing to be sin , and though the soul would notwithstanding endeavour to digest it , yet conscience makes a challenge to go down with it . . by threatning the sinner when it 's warning is neglected , and not taken ; telling him that he shall repent it one day , and that it will make him repent i● . . by taking away the sweetness of sin , and leaving a sting in place of it ; as when achab killed naboth , it said , hast thou killed , and also taken possession ? and from this arise challenges , and fears of the execution of threatned judgements , which quite mar the comfort the man expected , in the enjoyment of such and such a thing ; in all which it keeps a majestick and stately divine way becoming gods deputy , and bears witness for him against the sinner . a d. end is , to abbreviat ( as it were ) gods process in judging men , to justifie and clear him , and to make way for his sentence whatever it be ; . it conduceth 〈◊〉 it were , to the opening of the books , to the sisting and putting of all persons in a posture before him to be sentenced by him ; it doth in a manner all , so that god hath little or nothing to do , as it were , for it discovers to a man what was his duty , and his sin. . it citeth him to compear and answer for neglecting such and such a duty , and committing such and such a sin , and he connot possibly shift compearance . . when he doth compear , it giveth in a l●bell of accusations against the man , and a catalogue of all his sins , in thought word and deed , this and this ( will it awefully say ) thou didst at such and such a time , in such and such a place , aggravated by such and such circumstances . . it serveth to be a witness , yea in place of a thousand witnesses , and there is no denying or shifting of what ever it beareth witness to ; all which we may see in iosephs brethren , gen. . . who say one to another , we are verily guilty concerning our brother in that we saw the anguish of his soul , when he besought us and we would not hear , therefore is this distress come upon us ; the law discovereth that it was a sin , conscience challengeth and accuseth , they are cited , the accusation is given in and proven , this and this they did , and did it with all these circumstances ; not a pitiful word that ioseph spoke , nor a tear that he shed in the anguish of his soul , beseeching them to desist , but they remember it now ; and there is no shifting of the challenge and accusation , nor covering of it , as they had done before to their aged father iacob ; but they must needs now take with all , and confess we have sinned , and are very guilty concerning our brother , &c. . it passeth sentence , and in this respect , the heart is said to condemn when the thing is evil , and to absolve or not condemn , when the thing is good , iohn ▪ , . . when it hath sentenced and condemned , it leaveth not the man so , but goeth on and executeth the sentence , and turneth a gnawing worm to bite and gnaw , and as an executioner to buffe● and smite , to damp and torment the man ; thus ye may see how useful conscience is to help forward gods judgement , and to vindicat him in his sentence : and as it is thus with a guilty conscience , so it is with a conscience absolving , it will absolve when men condemn as we may see in paul here ; when men give in a lybel and accuse , it will discharge , as acts . . men and brethren i have lived in all good conscience before god untill this day : and when conscience hath absolved it maketh cheerfull , as cor. . . our rejoycing is this , the testimony of our conscience , &c. and iohn . . if our heart condemn us not , then have we confidence towards god : so then we see conscience hath these three great uses and ends , . to keep people in awe of god , and of his greatness , and to keep them in mind that they must give an account to him . . to hold them at their duty , and they should be very loath to contradict it . . if duty be neglected , to record all their faults , and to accuse and sentence them therefore , and never to leave pursuing them , for conscience will continue as a worm in hell gnawing for ever and ever . the first use serves to bear in this truth on you ; that there is such a thing as conscience , the most ignorant and profane and haughty of you all , whether young or old , one and other of you have a conscience , that taketh particula● notice of every thing in your walk , that recordeth all , that accuseth or excuseth ; and though ye take not head to it now , ye will one day be made to know it ; take it therefore for a certain truth , that ye have such a thing within you , that ye have a knowledge with your knowledge , even a conscience that remembreth when ye would forget . the minding of this is useful , . to make people cast out with sin rather then with their conscience . . to make them wary that they take not liberty in secret to sin. . to make them take kindly with reproofs for sin ; remember therefore that there is a conscience in every one of you ▪ ye will possibly think it needless to press this , and i wish it were so , but we may shortly point at these evidences , to prove that many on the matter think they have not a conscience . the first is , that they take so little pains to prevent a quarrel from their conscience ; how many omit , balk and step over dutie , and go on in sin ? which they durst not do if they believed that they had a conscience . . the few challenges that most have under many sins , and their living in such peace and security , as if they had not a conscience to disquiet them , many men and women know , and are as little acquainted with challenges and convictions , and stand in as little awe of conscience as if they had none at all ; hence we use to say , that such a man has not a conscience , because , though he have it , he regards it not ; and such a m●n has a conscience , because he maketh use of it , and listens to what it says . . that people seek more to approve themselves in outward and seen duties , than in inward and secret ones , and look more after mens approbation then gods , and lean more to , and lay more weight on outward testimonies from men , then to , and on inward ones from their own conscience . if conscience were really believed to be , there would be as great aw of god , and as great loathness to sin in secret , as before many witnesses . but ye will object and say , seing every one hath a conscience , what can be the reason that many care so little for conscience ? answer , . what is the reason that men care so little for god ? if they care not for the lord and master , it 's no wonder they care so little for the deputy and servant ; shall we therefore think that there is not such a thing at all as a conscience in such ? no , by no means ; it will prove indeed , that they slight conscience , but not that they want a conscience . . there is in many men a contending with and provocking of conscience , which in gods righteous judgement maketh a silent conscience ; when the lord maketh conscience quick , and sets it on to reprove and check for sin , and men do not listen to it's checks and reproofs , conscience offendeth , and will not reprove : conscience being gods deputy , taketh orders from him , and when god will ●ot vouchsafe a word of reproof on a man , neither will it ; ephraim is joyned to idols let him alone , saveth the lord , hos. . . and from rom. . , . we may see the cause why god giveth up the heathen to a reprobate mind , to do things that are not convenient , to be their going cross to the light of nature , and their natural conscience , and not only doing things sinful , but taking pleasure in them that did them ; therefore they are given up to do greatest things without check or challenge : hence it is thus in part at least , with many professors within the visible church , for thwarting with conscience ; and indeed a silent and dumb conscience is a great plague , for if it cease to be a reprover , and speak not , men , nay , even godly men , may and will sleep on , as david , after the going over the belly of his light , and blunting the edge of his conscience slept long enough , till conscience at last roused him up : hence also the apostle speaketh of some consciences which were seared with an hot iron ; which is not so to be understood , as if conscience were flesh , or of a fleshly substance , only he maketh the comparison , that as a mans flesh is sensible of , and affected with the prick of a pin , so is conscience with sin , while tender ; but as the flesh of a man or beast , when it is seared or burnt , a considerable thurst will not much , if at all affect it ; so is conscience , when stupified , and made sensless , by multiplied sins against light , it groweth so cauterized and seared , that hardly any sin , or challenge for sin is felt . . men want not a conscience , though they hear it not always speaking ; for conscience may often be speaking when they take not head to it ; as is abundantly clear in david and iosephs brethren , for that which is the death ▪ evil of a natural man , may sometimes be the sore and dangerous sickness and distemper of a child of god ; and though conscience may speak but softly for a time , yet thereafter it will speak louder , and make it known that it spoke when it was not listened unto : the day cometh when the books will be opened , and conscience will speak plainly , smartly , and home , and it concerns you all to know , that conscience is not absent when it is quiet ; but that it will speak , and speak to purpose in due time , and that as a party with whom there is no trysting till it come before the great judge , and then it will give in what it hath to say ; and it will then be evidently known that there was a conscience in the prophanest person , who most cauterized it , by going over the belly of it's light and suggestions . the . use speaketh to you that live at randome taking great liberty and latitude to your selves beside the rule , o! do you believe and remember that there is a conscience within you , and that it will call you to a reckoning ? sure , if ye did in good earnest , ye would be other manner of men : it 's generally granted , that there is a conscience in all , and the prophanest will have conscience often in their mouth ( and indeed their conscience is little worth ) when they stand in no aw of it , but rather trample on it ; let me tell you , the greater light ye have , and the moe means and warnings ye are priviledged with , the greater will be the aggravation of your guilt , and the more dreadful will be your ditty , and doom from god , and from your own conscience ; if conscience will be an impartial witness , and severe judge against all , even heathens , who never heard the gospel . o then ! what access will it have , terribly to reprove , condemn , smite and gnaw you that live under the gospel , and hear the word dayly ? many of you have some stickling and stirring of conscience within you ; but alace ! ye know not what it meaneth , and would be quite of it , but from this word , be exhorted to know who hath appointed it , and for what end it is appointed , and make use of it's warnings ; 〈◊〉 for others that know it , and go on sleeping securely in your sin , i must say this to you , that the more knowledge ye have of it , it will certainly make you to have the more dreadful wakening ▪ when all the kindreds of the earth shall houl at the seeing of the son of man ▪ and stand trembling at his presence . o! what a scrich and cry will conscience have in that day , louder ( i conceive ) in some respect , then the trumpet it self , setting home the truth of challenges , bearing witness of the fact , and representing the horrour , terror and torment abiding them ; therefore think on it , o! think on it , all ye who continue in sin and will not be reclaimed , who mock at all warnings , and break all bonds , and will not be subject to discipline , ye shall not be able to shake off the bo●d of conscience , but it shall bind you as the colar of your coat , and keep you bound till ye be ●isted before the judgement seat of god. use . seing ye have a conscience , let it not be silent , idle and usle● ▪ but put it to speak , and do you hear what it saith , and take you warning from it ; it will not be bribed , budded , nor boasted ; it 's a sore matter to have a conscience , and never to take notice of it , nor of what it sayeth . i shall now only , seing there are some good and some evil consciences , as they are , or , are not informed , beseech you to study to have a well informed conscience , especially , since , where it is well informed , it cannot easily be budded , nor soon prevailed with , to suffer things to come under debate and controversie wherein it is clear : a just regard too , and the right use-making of conscience would notably promove holiness , and nothing readily doth more obstruct it then the not taking heed to conscience , and not laying due weight on what it sayes . though many of you do now look on it as nothing , or a thing of little moment , yet ye will find it to be a greatly momentanious thing , o! that god who hath given us consciences may be graciously pleased to give the right use of them . sermon ii. acts . . herein do i exercise my self , to have alwayes a conscience void of offence toward god , and toward men . if we take a view of , and look through christians and professors of religion , that may have the root of the matter in them , and may in charity be supposed to be effectually called , there will be found as great a graduall difference amongst them , as amongst men of any other calling whatsoever ; and if we will compare them generally with the apostle , as to the constant vigorous driving of this notable and noble design , there will be found great in-equality , and much lamentable un-likness ; herein ( saith he ) do i exercise my self to have always a conscience void of offence toward god and toward men ▪ this was his great work , and it is indeed a sweet work , yea a short sum and compend of a christians life . when we discoursed last from this text , and had drawn some general doctrines from it , for clearing the words , we spoke more particularly to this doctrine , viz. that there is in all men and women a conscience that taketh notice of every piece of their carriage , and is accordingly affected with ▪ and affecteth men for it ; some thing which affecteth them as it is affected ; if their carriage be good it speaketh good to them ; if evil , it speaketh evil to them , hence it s said , rom. . . their conscience bearing witness , and their thoughts the meanwhile accusing or else excusing one another ; something also was spoken to what conscience is , and what is its office : we shall now add a third doctrine ( though it be not the third in the order that we proposed the doctrines at first ) which is this , that christians ought so to walk ▪ yea if they be tender they will aim and endeavour so to walk ▪ as in nothing they may give their conscience offence . the foregoing doctrine is common to all , viz. to have a conscience , but this to walk friendly with the conscienc , so as not to offend or wrong it , is not common to all , but peculiar to him who is a christian in earnest ; as the apostle speaketh of himself in the preeceeding chapter , ver . . men and brethren , i have lived before god in all good conscience until this day , ( supposing him to mean since his conversion ) and cor. . . our rejoycing is this , the testimony of our conscience , &c. and heb. . . we trust we have a good conscience in all things willing to live honestly : and his pitching on this as a great ground of his consolation in straits , is a clear evidence that it is not a common thing , but peculiar to the tender christian : hence is the confident approaching of the saints to god , as we may see in david through the psalms , in hezekiah ▪ isa. . . remember i beseech thee , how i have walked before thee in truth , and with a perfect heart ; and in iob chap. . vers . . so iohn . beloved , if our hearts condemn us not , then have we confidence towards god. for further clearing of this point , we shall shew first , what it is not to offend the conscience . . that a believer ought to walk ( and if he be tender , will walk ) so , as he may not offend his conscience . and . make use of the doctrine . for clearing of the first , we shall shew . what offendeth the conscience . . what it is not to offend conscience . the first of these may be comprised in these three generals ; . that whatever is sin against god offenneth the conscience , for conscience being god deputy ▪ substitute by him , and sustaining his place , and vicê in a manner in the soul to give sentence for him , whatever offends and wrongs god , must also offend and wrong the conscience ; and though every sin doth not always at present sensibly and feelingly affect the conscience ▪ yet it maketh way for that , and proveth to be an offence and wrong done to it , in that it layeth the ground of a challenge . . that is an offence and wrong to the conscience which is against light and knowledge ▪ and though the impulse of conscience , according to that light , be not always so vigorous , yet where there is a thwarring with light , there is a daring of conscience ▪ and a contradicting of it , and ( as it is rem . . ) a man then conde●neth himself in that which he alloweth , and layeth the ground of a challenge against himself in that wherein he hath light and clearness . . conscience is offended or wronged when any thing is adventured on that is contrary to the impulse of it ; as when conscience sayeth that such or such a thing ought to be done , and we notwithstanding leave ●t undone ; or when it sayeth such and such a thing ought ●ot to be done , and yet we do it : since conscience ( as we said before ) takes notice of all a mans thoughts , purposes , words and ways , to give in a word for god , when that which it says for him is slighted , it cannot but be offended and wronged . secondly ▪ not to offend , but to keep friendship and a good understanding with the conscience , supposeth and taketh in , these things , . to have the judgment clearly informed anent the mind of god ; for though conscience be above us , yet it is under god , and therefore it ought to be informed from his word ; and we lay a stumbling-block before it , when we endeavour not to have the eye single ( as the lord speaks ) and the understanding clear . . to listen and lend the ear to hear what conscience sayeth , and after deliberation to be sweyed and determined according to what it saith , in doing or forbearing , for unless we take heed to the voice of conscience , we know not when we please or displease it . . to ply and steer a straight course according to the dictate and direction of conscience , to take orders ( to speak so ) from it , so as when conscience pointeth at such and such a thing as evil , to stand and sist there , without daring to meddle with it , or move towards it ▪ and when it holdeth forth such or such a thing to be a duty , straight way to give obedience to it ; herein mainly consisteth a good conscience ( considering it with respect to its exercise , when once made good ) to have our conscience saying nothing against us , and without having ground to say any thing against us ; when it cannot challenge us and say that it injoyned us to do such or such a thing , and that yet we did it not , or that it injoyned us to forbear such or such a thing , and that yet we went on to the doing of it , so that when we come before god it may have nothing to reprove or challenge us for , nothing to condemn us in ; but as it holdeth out our duty to us from the word , just so to endeavour to behave in all things . for the d . thing proposed to be spoken to , viz. that a believer ought , and if he be tender , will walk so , as he may not offend his conscience ; these three things will confirm it . . the very nature and office of his conscience ; if so be that conscience speaketh for god and is appointed by him as his deputy , to be a remembrancer of duty , and a restrainer from sin , then the awe of god and love to him will make a man that is tender , walk according to the directions of conscience ; hence it is that rom. . . the commands that are laid on for gods sake , are also laid on for conscience sake , wherefore ( saith he ) ye must needs be subject , not only for wrath , but also for conscience sake ; that is from the awe of god , that putteth us to our duty , and from respect to conscience his deputy ; in this respect the voice of conscience is the voice of god ; for as a man cannot be tender who refuseth to hear the word of god , so neither can he be tender who refuseth to comply with the directions of his conscience speaking the mind of god to him . a second reason is drawen from the great advantage that floweth from the testimony of conscience ; it giveth much quietness and sweet peace in all straits and troubles , and much confidence and holy boldness in approaching to god , if our conscience condemn us not , ( says iohn ) then have we confidence towards god ; in a word , whatever condition a man can be in , it proves his friend , nay his best friend . a third reason is taken from the great prejudice that cometh to a man through his thwarting and coming in tops with conscience ; he wanteth that sweet inward peace that passeth all understanding to keep and garrison his heart and mind , whereby he is much exposed and laid open ; god looketh terrible-like upon him , and he hath no access to him with boldness and confidence ; when the conscience is disquieted , troubled , and as it were through other , or confused , and fears arise , and challenges are wakened therein , these threaten a challenge from god , and portend a storm of wrath to follow : hence is davids complaint , psal. . . . when i keeped silence , my bones waxed old through my roaring ▪ &c. and his lamentation throughout the . psalm ; and to this purpose the apostle iohn speaks very weightily , if our heart condemn us . god is greater then our heart , and knoweth all things , where he plainly insinuats , that the heart or conscience its condemning , is the forerunner of gods condemning , and an evidence of it ; and that withal the latter is , as more absolutely infallible , so more terrible then the former ; where these three go along together , it is impossible where a person is tender but he will be loath to top or thwart with his conscience . as for the uses which we proposed to speak to in the third place , they may be drawn to these fou● , . for information and instruction in the matter of duty . . for tryal , and to evidence who are sincere believers . . for reproof . . for exhortation ; there being need of all these , especially to such christians who take but little heed to their conscience . the first use sheweth what is believers duty ; they should by all means learn to know and take up what conscience saith from the word of god , and labour to have their conscience well informed ; and take notice of what it speaketh ere they do any thing , and what are conscience thoughts of it , after it is done , and accordingly to be affected , determined and swayed . it is true , the law of god is the supream rule , and to be hearkened to in the first place ; but that which we are now speaking to , is , concerning taking advice from conscience , which . doth make the law speak more sensibly , lively and aloud , then before . . it maketh it speak more plainly , for when peoples reason will be ready to shuffle by a word , that sam● word coming into , and taking hold of the conscience , will become more clear and convincing , and it maketh the understanding , being thereby made more single , to take it up better . . it maketh the man more impartial , when the word cometh not to his judgment only , neither will he leave the word with his light and reason simply - nor to debate with his inclination and affection ; but putteth the word and his conscience together and taketh the meaning of it some way immediatly from his conscience , it maketh him single and unbyassed ( as i said before ) ; and sometimes a● conscience will speak when the judgment hath little or nothing to say ; so it decideth often betwixt the opposite reasonings of the judgment for both sides . . the advice and dictate of conscience is much more powerful then that of the simple judgment and reason , and adhereth better and more closely then affection or inclination ; conscience being more directly gods deputy , and in a more immediate subordination to him i● sticketh more ●enaciously by duty ; and it being as a check to our humours , and as a compass to steer our course by in all things , we are to be swayed by its advice ; hence some who can almost debate nothing in reason , yet will not dare for conscience to do such a thing . some necessary questions relating to practice arise from this use , which we shall speak a few words to . as . if any other thing beside conscience may have an impulse to duty ? . if other things may have an impulse to duty ( whether it be credit , interest , inclination , will , or affection , ) how may the impulse of these be decerned , and differenced from the impulse of conscience ? . whether the dictates of conscience may always be followed , seing its impulse may be wrong ? . what should be done in such a case , and how may we difference what is right ? . whether a man and his conscience may be friends and agree together in a wrong cause or practice ? for the first question , whether any thing beside conscience doth or may pou●s to duty ? we answer affirmatively , many things may court us which by their impulse do often ●hwart with conscience , hence is the inward combat in the christian betwixt the flesh and the spirit ; the flesh doth pouss to one thing , and conscience to the contrary ; therefore gal. . . it 's said , the flesh lusteth against the spirit , and the spirit against the flesh , and these two are contrary one to another ; and rom. . . the apostle speaketh of a law in his members rebelling against the law of his mind , and leading him captive to the law of sin in his members ; more particularly these things ( as we hinted before ) may have an impulse toward the doing of duty , as first ▪ mens credit , hath a strong impulse , where any thing crossing it , is apprehended to occur . . mens interest hath often an impulse , so as to carry on a selfish design , it will make gain seem to be godliness . mens natural inclinations , will and affections , have an impulse also , and the impulse of these will sometimes be exceeding like to the impulse of conscience , and here we may consider these three things which they have influence upon . . they may have influence to mar a mans light and pervert his understanding , as it is said of a gift , it blindeth the eyes of the wise , and perverteth the understanding of the prudent ; so mens credit , interest , and natural inclination , may in a sort bribe the understanding and blind the judgment insensibly , and the man not know of it distinctly at least . . when they have perverted the judgment they may engage the affections ▪ and these drive violently . . if the man yield not to such a thing , his credit or interest will vex him like conscience , and take rest and quiet from him ; as we see in herod , matth. . . who when the dancing damsel suited for the head of iohn the baptist , was sorry ( or grieved , ) nevertheless for his oaths sake , and for them who sat at table with him , he commanded it to be given her ; folk would have thought that it was his conscience that made him sorry , but indeed it was not conscience but credit ; therefore it is said , not only for his oaths sake , but for them that sat at table with him ; it 's like if his oath had been been given in privat , conscience would not much have troubled him ; and while it 's said he was sorry or grieved , it sheweth plainly that his credit suffered him to get no rest until the ●ll turn was done ; under pretext of keeping his oath ; herod was predominantly swayed by these who sat at table with him , and would have it thought that he was to be excused because otherways he could not forsooth keep his oath , who yet had broken many an oath , and made no bones of them . for the second question , how may the impulse of conscience be known and discerned from the impulse of credit interest , inclinations , will and affection ? answer , by the word , to the law and to the testimony , isa. . conscience is subject to that , and conscience never readily pouseth against duty holden out by the word ; conscience would never bid heroa take away the life of an innocent man. . if a man be dark and doubtful in a particular , conscience as conscience is always single ; but credit , interest , and th● like , have always some by-respect , which stealeth in and drowneth conscience , representing to it that such and such loss or prejudice will follow on such a thing : interest and reputation will make a man say , i would no● do such a thing if i could do otherways ; but shall i hazard all my estate , and possibly my life also ? this i may not do ; and when interest and particularity prevail , they make him to step over conscience , and to think that he doth no fault ; when it is some particular hazard that swayeth him ▪ interest is satisfied from a supposed necessity , but conscience acknowledgeth not that rule ; in outward things when the man can do no other ways it will put him to choose suffering . . when credit , interest , and the like pouss , their impulse is partial and violent , but the impulse of conscience is impartial and sober ; conscience swaying the man , pouseth him from the awe of god , and from love to him , and to all that is known to be duty , impartially , as to pray , read , meditate , confer , &c. but when interest , credit , or inclination swey him , they will drive him to one thing and not to another , and more especially to that which may satisfie his humour ▪ and that violently ; but for the more exercising duties of religion , as to humble himself before god , to repent of sin , to meditate , &c. it doth not pouss or but very coldly and slowly : as some men will have an impulse to provide for their families , and they will ride and run for that , but if any object of charity offer , or if there be any hazard of loss for christ and the gospels sake , these will be silent there , or if conscience mutter , it will not be much regarded in what it says . now if conscience sweyed the man here , there would be an impartial respect had to one duty as well as to another . . where interest , credit , inclination , or affection pou●s , they drive not only violently and partially , but irrationally , and cannot stay nor endure to reason and debate things , or to be disswa●ed from the thing towards which there is an inclination and will , neither will give a hearing to what may be said to the contrary : but conscience in its impulse , is rational and sober , goes to the word , and would ha●e matters calmly seasoned and debated , and is the better satisfied the better the business be debated and cleared , because it like●h and loveth rational service : rom. . . and therefore layeth every thing to the rule , and readily conte●teth with corruption , with which inclination sideth . . when credit , interest , and inclination in their impulses are thwarted , they storm , they vex and torture the man ; but when the impulse of conscience is thwarted , it hath a kindly pricking and stounding , the impulse of interest or inclination being thwarted , con●useth and putteth thorow other ( to spe●k so , ) and being but a carnal fit of passion , maketh ●rothy , light , and distemperedly passiona●e ; but it the impulse of conscience be thwarted , it weighteth and stingeth deeply . . the impulse of conscience affecteth constantly , and choppeth evenly , though sometimes in its chopping it will be more quick then at another time , yet where it swayeth , it leaveth not off , but continueth chopping this year and the next , and accounteth a thing evil or good in another as well as in a mans self , and in himself as well as in another , and at all times ; but when a man is poussed by credit , interest , inclination or affection , he is like a distempered man in a fever whose pulse beateth not evenly , he is not constant and equal , but up or down as the particular that affecteth him , 〈◊〉 his humour , or cometh near him : as for instance , a man swayed by his interest will dispute for the government of such a person this year , and for the government of another the next ; for such an interest this year , and for a contrary one the next ; for one sort of government in church or state as best this year , and for another as best the next ; because his own particular interest cometh in to side with it ; and so he changeth his principles according to his interest , and disputes for one thing to day , and for the contrary the next , thus his interest forgeth and frameth principles to maintain it ; which is an evidence that such mens great principle is their interest , and that they are 〈◊〉 swayed from a native principle of conscience , else they would be more evenly and constant : therefore beware to take every impulse for the impulse of conscience , many men wofully abuse conscience by their pretentions to it , as if some weighty , nay some extraordinary bond were on their conscience , when as indeed inclination or affection or some other such thing pousseth them on . the third question is , may not even conscience sometimes err and go wrong ? may it not pouse to that which is evil and sinful ? and should it then be followed ? ans. conscience may err , or go wrong two wayes , . in respect of light , by thinking that which is wrong to be right , . in respect of practice in application of the rule : and therefore it is needful to speak a word for clearing of both ; and first , in the general , when we say that men should walk according to their conscience , we understand it of a conscience well informed , and in the exercise of duty , as knowing its masters will and doing it ; for a wicked man may have a good conscience in respect of light to tell him what he shall do , and to challenge him when he doth wrong , though yet he will not obey it ; therefore we say for a man to have a good conscience , is , to have a well informed conscience , and doing duty accordingly . for further clearing of this , there are ten sorts of consciences that men ought not to be guided by ; whereof five fail in the major or first proposition , in respect of light ; and other five fa●l in the minor , or second proposition , in respect of practice or application : the five sorts that fail in the major proposition or in respect of light , are these . . an erring conscience , when the judgement is mis-informed , and accounteth duty to to be sin , and sin to be duty , as it was with these of whom the lord speaketh , iohn . . the time cometh when whosoever killeth you will think that he doth god service ; though an erring conscience be not so properly to be called conscience , for it rather gives offence then edifies , yet this conscience , such as it is , putteth a man into a strait , that he can neither do nor forbear ; that is , it necessarly , while it remains , involveth him in sin whether he do or forbear ; hence it is said of such a conscience . ligat sed non obligat it bindeth up the man , but doth not oblidge : for the man that hath th●s erring conscience , making him think that such or such a thing is a necessary duty , when in the mean time it is a sin ; in following the impulse of his conscience , sinneth against the law of god ; as suppo●e it be in persecuting , or killing ; t●e servants of god , which he thinks good service ; neither will the error of his conscience excuse him here , because he should have endeavoured to have it better in● . for these that sin in the law shall be judged by the law : and if he forbear to do such a thing he sinneth against his conscience , for he supposing it to be gods mind which it directeth , and his conscience being to him in place of god , he is guilty , as if what he doth were done directly and immediately against god ; for to him it was so , and he thought so , and thus , through his own cuipable ●ccession , it layeth a necessity of sinning on him , whether he do or forbear ; yet it never oblidgeth nor can oblidge him to go contrary to the law of god ▪ as suppose he thinketh that such a minister , who is an honest and faithfull man , should be deposed or excommunicated , it doth not oblidge him to persecute an innocent and honest man , and yet if he endeavour it no● , he sinneth against his conscience , in countenancing of that person , which he in his mis-apprehension judgeth to be sin : this may seem to be somewhat strange and paradoxal ; but it is the wofull effect , and bitter fruit of the want of light , and of a well-informed conscience , and it floweth not from the nature of the word of god , nor from the n●ture of conscience , but from our own corruption , making● no use , or an ill use of the word of god , the superior of the conscience : so that there is hardly a worse thing then ane erring conscience ; because , whether the man that hath it forbear , or doe , to him it is sin ; only , if the thing be indifferent , it oblidgeth to do , or forbear ; for when the word determineth not , conscience ( though mis-informed ) casteth the ballance to the side which it judgeth to be necessary ; as for instance , it a man think it a sin to hear the word with the head un-covered , he is oblidged to cover his head , and contrarily ; for conscience there casteth the ballance : but when the thing is unlawful on the matter , it may bind him up , while it remains in an error , so as he cannot without sin counteract it's dictat ; but it never oblidgeth him to sin . . an opinionative conscience , is not a good guide , that is , when a man hath some sort of light , or apprehension of a thing to be duty ; yet fear●th that it may not be duty , and hath some 〈◊〉 or 〈◊〉 about the matter ; for . this is not faith , but opinion and in matters of faith , opinion cannot be a ground to rest upon ; therefore , rom. . . every man ●ughe to be fully perswaded in his own mind . . in matters of practice , the impulse of an opinionating conscience , will not warrand us ; for when a man hesitats , he cannot do in faith ; therefore to do ; it is sin to him , because he hath not perswasion ; and in this respect , as to practice , he is like the man that hath the erring conscience , he can neither do nor forbear , but he sinneth . . if it be in a truth , not fundamental , opinion may have weight with him , and swey him to that which is most probable , and hath most conveniencies with it ( though in matters of practice it be otherwayes ) and it giveth conscience peace in this respect , when that which hath most probability in it ( as i have just now said ) is inclined to . a doubting conscience ( of some affinity with the former ) which leaveth a man in an hover , or suspence , that he knoweth not whether such a thing be duty , or if such a thing be sin , or not , certainly here a man is bound not to do doubtingly : for he that doubteth is damned ; if he do ; rom. . . and yet there is hazard in forbearing , if the thing be duty ; yea in this case there is a necessity of sinning ( bu● still of the mans own contracting ) when there is not a mids , but either the man must do or forbear , yet in this case its best for a man to betake himself to the safest side , and to hazard on suffering rather then on sin ; as for example , a man must either do such a thing of the lawfulness whereof he doubteth , or be●n hazard of losing much , or all that he hath in the world ; he knoweth that suffering simply considered is no sin , and he is some way matter ( to say so ) of his own suffering , but not of his doing ; since he doubteth , and his doubting layeth this obligation on him , rather to abstain then to do , and to take his hazard of suffering , for in dubiis tutius est abstine●e ; and in this case no mans authority can oblidge and bind the conscience to a thing as duty , neither can it be loosed by meer authority , or respect to men when it doubteth ▪ because no mans meer authority can quiet and satisfie the conscience ; nor keep the man skaithless before god , when on such an account he doth any thing doubtingly . a . sort is a scrupling conscience , which differeth from the former in this , that it is clear in the main of duty , but scrupleth and is unclear in some accidental thing , that goeth along with it ; as for instance , when one would pray , and apprehendeth that in praying he will take gods name in vain , because it may be some blasphemous thought is injected into his mind ; or when a man is about some necessary duty of his lawful calling , and hath some thing like an impulse of conscience to pray , which haunteth , and some way vexeth him ; this is a scruple , but upon a light ground , and hath little or no reason for it ; yet it is born in with violence , and therefore in this case , a man is oblidged rather to go over the scruple and follow his duty ; for , although he should endeavour to satisfie his conscience , by reason in this case , as in the former ; yet when the duty is clear , he should trample upon what would hinder him , and go on with the duty , and in so doing , he trampleth not upon his conscience , but upon that which cometh in to mar him in his duty , and followeth , or ( to speak so ) doggeth his conscience . a , sort is a weak and infirm conscience , which especially in indifferent things hindreth a man to use his liberty , as rom. . . one believeth that he may eat all things , another that is weak eateth herbs ; he will not take the liberty that god alloweth him , as it was with many in the primo ▪ primitive times , who , thought not all mea●s to be a like lawful as to their use : though this sort of conscience should be informed , in order to its being brought up to the use of its lawful liberty ; yet while it is infirm , and hath not clearness in the thing , it ought to lay on bands for abstention ; as the apostle sayeth , cor. . and last , if meat make my brother to offend , i will not eat flesh while the world stand●th least i make my brother to offend ; because by the example of his eating ( as he sayeth before ) his weak brother is emboldned to eat also , and so his conscience being weak is wounded , all which saith that we ought to study to be well acquainted with the word of god , that conscience may be rightly informed thereby . secondly , there are other five sorts of consciences that fail in practise or application of the rule , which ought no more to be laid weight upon in practice then the former . the . is a too narrow conscience , that challengeth too soon ( with which many in these days are not much troubled , but rather run on the contrary extremity , ) as when a mans light is not clear in a thing that is indifferent , as the weak conscience was wounded for eating a little flesh ; thus ane infirm conscience will readily challenge , and highten a si● without ground ; which is especially to be found among new beginners , who use to have a number of challenges for this and that , which yet cannot well abide the tryal ; several particulars might be instanced in , as they will be sometimes challenged , and disquieted for coming into such a company ; which yet 〈◊〉 might have done warrantably ; for not speaking when possi●ly it was their duty to hold their tongue ; ●or speaking when yet it was their duty to speak ; for taking so much meat and drink , which yet is but sufficient for the sustentation of nature ; though they question not such 〈◊〉 and drink to be lawful for the kind , yet they are challenged and troubled without ground ; as to the measur● and quantity . . a too large and gross conscience , which we fear is the ●orest and r●fest sickness among consciences , a conscience that can easily digest many things , which being laid to the rule , would be found sinful , a gross conscience is opposit to tenderness , and can hear of sin threatned , without fear , which it is lying under , it standeth not on the offence of others ; as in corinth , there were some that went on in the use of their liberty withour regard of their weak brethren , not caring whether they offended them or not ; it regardeth not other folks conscience in indifferent things ; it will not only confidently come near to ill , but hazard on ill whereas all appearance of evil should be abstain'd from : it 's a narrow conscience ab●deth over far a back , so a gross conscience cometh over near ; it will put persons to eat to drink , and to be cloathed too libe●ally , prodigally and vainly , because these things are la●ful . the following d , th , th , sort of conscience are degrees of one and the same kind , some whereof are incident to believers , some not . the d , is a sleepy conscience , such as was in david , in a great measure , when he ●ell in adultery , murther , and in the sin of vain numbering the people ; opposite to this , is a wakened conscience , that cryeth loud , and knocketh hard , the more sleepy and drousie that conscience hath been , it rappeth the louder and harder when it is wakened ; therefore men had need to be so much the more awar of the f●rmer gross conscience , that it draw not on a sleepy conscience ; and when conscience speaketh not , but is silent now , know that for the time there is ground to fear its being fallen a sleep . a th sort is a hardned conscience , which is ▪ when , not only the conscience is sleeping , but the life is much put out of it by habitual sinning ; and when men thus put out the light and life of their conscience by sinning , god is provoked to put it out by judiciall hardning ( as we see in pharaoh ) that no challenge bits on them : there are lesser measures and lower degrees of this that are incident even to the godly , and not only to several reprobats which come not to pharaoh his hight . a th sort it a cauterized conscience , that is said in the scripture to be sea●ed as with a hot iron ; this hardneth in a very high degree , when a man runneth over the belly of his conscience trampling on it , and doing all in a manner that he can to make it sensless and benumn●d , so that he is no more sensible of a prick from it , then dead flesh is of the thurst of a pin , or of a knif ; habituall sinning , and the judgement of god joyned together bring on this , which is called , rom. . ▪ giving up to a reprobate mind , so that as it is , . though they know the judgement of god , that they who commit such things are worthy of death , yet not only do the same , but have pleasure in them that do them . it is not of these consciences that we mean , when we say that ye should so walk as ye give not offence to your conscience in any thing ; the conscience of many speaketh , but alace they stop the mouth of it ; therefore take every sort of conscience to the word , and suspect that conscience that is silent when the word speaketh . a th question is , whether a man that hath an erring conscience may not have peace and quietness ? if so , how may that peace and quietness be discerned from true peace of conscience ? ( where also the th question is somewhat at least indirectly touched on . ) answer , a conscience , may be pleased while it is erring and in a wrong course , but it cannot have true peace ; even as we may please our brother when we flatter him in his sin , and please him not to his edification ; so a man may have not only quietness , but a sort of delight and sainness in an erring conscience , but no true peace , because it wanteth the word of god for its ground ; even as an hardned conscience may have quierness and yet want true solid peace ; as when conscience is mistaken or in an error , and agreeth well with the mistake or error , it will be well pleased ; so when it is humoured and applauded , it is well pleased , and will make the man think that he doeth god good service , while in the mean time he is doing nothing less ; yea it will have a sort of delight and fainness flowing from the delusion of its light , and will make the poor man to be well pleased and satisfied when he gets that which he is seeking , to succeed and go with him . but how shall it be discerned ? answer . it is suspicious-like when the conscience is overwell pleased , and when conscience and mens humours are both pleased together , and when corruption doth not side and take part against it , this ( i say ) is a shrewd evidence that conscience is erring ; for when a man is going aright about his duty , corruption , will be against him ; but when all is silent it is no good token ; when paul is a delighting himself in the law of god , there is a law in his members rebelling against the law of his mind , and leading him captive to the law of sin in his members . . it may be known by this , when conscience hath more contentment and peace , and greater delight and fainness in such or such a particular supposed duty , then in all other duties ; as for instance when a man thinketh nothing of but undervalueth infant-baptism , and must needs be baptized over again ; and when he is re-baptized , he hath more satisfaction and ( as he thinks ) more comfort in that duty and ordinance , then in all other duties he goeth about , ( though his rebaptizing be indeed no duty called for from him ) , that is an evidence of an erring conscience ; for if it were the peace , comfort and satisfaction of a well informed conscience , he would have comfort , if not alike comfort in all duties and ordinances ; so when some men have more delight in making others to become antinomians , or separatists , or quakers ( they being of such a judgment , porswasion and sect themselves ) then in gaining men fre● popery to be protestants , or it may be from being meerly natural men to be in good earnest exercised to godliness ; and like the pharisees will compass sea and land for that end , not to make them children of god , but to proselyte them to their own sect ; that is a shrewd token that it's mens particular interest and humour that swayeth them more then conscience doeth , or if conscience have influence here , it is an erroneous and mistaken one . . it may be known by a mans more common and ordinary frame and way , it is hard to say that conscience putteth a man to such or such a thing , and to change his way in such or such a particular indeed to the better , when yet it doeth not set him on endeavours in the strength of grace to change his way and life in the general tract of it ; for as true grace is uniform , so a well informed and truely good conscience , makes a man endeavour an universal and uniform change in his way ; and without all doubt it is as clear a duty to pray , to search his conscience , to walk without giving offence , to hear the word , to meditate thereon , to injure no man , &c. and yet he will be strick in such a particular , but prayeth no more , waiteth no more upon ordinances no better then he had wont to do , &c. this looketh very like an erring conscience , for ( as i said just now ) conscience maketh not a man to change in one thing only , but it puts him to endeavour also a change in all : therefore beware of such deceit● , for conscience is much abused in this time ; it is indeed an excellent thing to keep a good conscience and void of offence ; but it 's a desperate thing to make a shoe-horn or stalking-horss of conscience , to make it subserve our own humour , and the carrying on of our own particular interest ; or to leave the word and to pretend conscience , and to be swayed by interest , under pretext of conscience : there is great need then to look well to the word , and to have the word and conscience going hand in hand together ; to keep near god , and to walk in holy fear that conscience have not any thing wherewith it may charge us justly . sermon iii. acts . . and herein do i exercise my self to have always a conscience void of offence toward god , and toward men . there are many sad mistakes about a christian life , and the serious and zealous following of holiness ; for men either diminish from holiness as to the extent of it , or dispense with and take a liberty and latitude to themselves in the following of it . in this text we have a short and sweet sum of pauls life , ( an excellent copy and pattern of a christian walk and conversation , ) wherein he giveth us a view of these two . . of his aim and design , to walk so as he may have a conscience void of offence toward god and toward men ; and that in an universal extent always , or at all times and in all things . . of his manner of prosecuting it , herein ( saith he ) do i exercise my self : he is seriously taken up with it , it is his great business , his one thing as he calls it , phil. . . we spoke of these two generals . . that there is in all men and women a conscience that taketh notice of their actions , and is ready to be offended with their miscarriages . . that men and women , and more especially believers , ought so to live , and if tender , will aim so to live , as they may be friends with their conscience , and that there may be good terms and a good understanding betwixt them and their conscience ; that their conscience may have no challenge against them in any thing of their walk either toward god or toward men : this is clearly and convincingly holden out in pauls practice here , whose great aim , design , and endeavour was to walk so , as his conscience might have nothing to say against him in duties relating either to god or to men , in secret , in private , or in publick ; this we prosecuted a little , and shewed you , that there is a tye and obligation lying on men so to walk and to follow ( not an erring and deluded conscience , but ) conscience rightly informed , pousing , accusing , or excusing according to the word , for it is conscience so qualified that is the rule subordinate to the infallibly regulating rule of the word . the uses of the doctrine ( as we shew ) are four , the . for instruction . the . for tryal . the . for conviction or reproof . the . for exhortation . we spoke a little to the use of instruction the last day , to which now we add ; that if men should so walk as their conscience may have nothing to charge them with , nor ▪ to cast up to them wherein they have thwarted with it ; then every mans design in his christian walk ought to be as extensive as his conscience is in its office , either in directing , or in accusing or excusing ; otherways he cannot have peace in his way , if he disperise with himself in any thing which his conscience doth not dispense with him in ; and it will be impossible to have solid peace if he do otherways ; so then the walk of a christian ought to be equally and exactly extended ( no less then is the conscience ) according to the rule of the word . beside what we said on this before , anent having clearness from the word in the judgment , and hearkening to the voice of conscience rightly informed ; we shall instance the 〈◊〉 〈◊〉 of a christian walk according to conscience 〈◊〉 these seven particulars . . a man that would walk according to conscience , must have a respect to all sorts of d●ties , in words , thoughts and actions , for conscience will challenge for an idle word , and for a ●inful thought , to simon acts . . says the apostle , pray god if perhaps the thought of thy hear● may be forgiven thee : which saith , that sin●ul thoughts may have influence to 〈◊〉 the conscience , and that a man who wou●d keep peace in his conscience should dispense with himself in none of these . . a man that would walk according t● conscience , must extend duty to all particulars o● ever● kind , to every thought , every word , and every action ; ●or according as conscience , when in case , is pleased or displeased in every one of these , in publick , in private , in secret ▪ in 〈◊〉 or smaller duties or ●ins , so it will accuse or ●xcuse ; so then as conscience regardeth al● duties and kinds of them , so it regardeth every particular of every kind . . a man that would walk according to conscience ▪ must aim in his christian walk at the highest degree in every one of these ; though he come short , yet he must not dispense with himself in his short-coming in any of them ; for instance , as he must love god , so he must endeavour to love him with all his strength , soul and mind ; and as he must be holy , so he must aim to perfect holiness , and to purifie himself even as he is pure ; in this respect the least defect will give conscience ground of a challenge , and if he in the least but indirectl● dispense with himself in it , it will breed a quarrel . . walking according to conscience , tyeth a man to be in this aim and design always ; so as it alloweth of no in●ermission ; as for instance , to study holiness in this or that condition of life and not in another , or under the cross ▪ and not in prosperity ; but as the word is here in the t●xt , he is always to exercise himself in this study ; and though a man should live many years with a consc●ence void of offence ; if he begin at last , though i● be but now and then to take undue liberty , conscience will take notice of it and challenge for it , because the word , the superior of conscience taketh notice of it . . to walk according to conscience , extendeth it self to all circumstances and qualifications of duty ; it looketh not only to the matter of duty that it be good , but that it be spiritually pr●secute in all the circumstances of it ; it will look to the mans aim that it be single , and if it be not so , it will find fault ; it will look to his manner of doing , whether he be spiritual , lively , tender , zealous &c. in what he doeth ; and it will look from what principle he acteth , from the strength of grace or from a gift ▪ from his own strength or from christs ; and it will look to what is his end , or aim ( as i just now said ) whether he be bringing forth fruit to himself or to god , whether his end be to please men and to have their approbation and applause , or to glorifie god and to approve to him ; whether it be to stop the mouth of his conscience or to honour god ; conscience taketh notice of these for founding its accusing or excusing ; and in this it differeth from all courts among men , it will accuse and condemn where they will absolve , & contra ▪ . conscience will put a man to take notice of all the means , opportunities and helps whereby holiness may be furthered ; and if a man come short in the use of any mean , it will put him to run the back trade as it were , and to take with the guilt , it will say , man whether mightest thou not have had more knowledge , having had so many opportunities to hear and learn , having had such and such ministers and christian friends to advise with and to be instructed by ? as the apostle hath it ▪ heb. . . ye might have been teachers of others by reason of time and means , and yet ye have need to be taught the first principles , &c. to have a conscience void of offence , it is necessary to use every mean to further us in the knowledge of gods will , and to attain to the practice of it . . conscience will look especially to what use we make of our holiness , and to what we lay before conscience to answer its challenges , whether we bring our good mind , our prayers , external performances , and our following of ordinances , to stop the mouth of it , and to ●ilence the challenges , and quench the fire ( to say so ) of conscience , or whether we bring the blood of iesus christ that blood of sprinkling : if we compare heb. . vers . . with vers . . and heb. . vers . . with vers . . we will find this latter way and ●ot the former to be the only safe way : these sacrifices that are offered year by year continually can never make the the comers thereunto perfect : but having a high-priest over the house of god , we may draw near with a true heart and full assurance of faith having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . these gifts and sacrifices could not make them that did the service perfect , as pertaining to the conscience , but the blood of christ ▪ who through the eternal spirit offered himself without spot to god , purgeth the conscience from dead works to serve the living god : and though the conscience will challenge a believer where there are defects in the fo●mer rules , yet it is quieted and satisfied where there is serious and suitable application made to , and of the sufferings and satisfaction of the redeemer , i● so be he dispense not with himself as to his short-coming in them , and if the use that he makes of his holiness in the largest extent and highest degree of it , be not to found his righteousness thereon , but to honour god thereby in gratitude to him , to edifie others , and to evidence to himself the soundness and reality of his believing and gracious state . this sheweth the vast extent of holiness , and what it is that men are called to ; and thereby we may also see that many sadly mistake religion , and what that perfect walk is that a christian ought to have before god ; and we may say on the whole , if this be to walk according to conscience , then cer●ainly not many but very few walk according to ●t , which is a lamentation and should be for a lamentation . the d . use is ●or tryal , if a believer when he is in case , and right , will have it for his exercise , to walk so as he may have a conscience void of offence toward god and toward men , then this will be a differencing mark , betwixt a believer and an un-believer , the one singly aimeth , and seriously endeavoureth to have a good conscience , and to walk so , as in nothing he may offend his conscience ; the other ha●h no such design nor endeavour : if then this doctrine hold true , and if this be the believers exercise , to walk so as to please his conscience in all things , and in nothing to of●end it , sure such a conscience is proper and peculiar to the believ●r ; and so may be an evidence of one that hath an interest in christ : this will be more clear , if we look , . to the use that the saints recorded in scripture make of a good conscience , and that the scripture willeth and alloweth them to make of it , in their tryals , and troubles , in their straits , and difficulties , as cor. . . this is our rejoycing ▪ the testimony of our conscience &c. and in this place paul ●lyeth to it , as his refuge , and comforts himself by it , in and against his present strait ; now if it were not a character and mark of a christian indeed , it would not be , nor be allowed to be made such a ground of peace & quietness to believers in their straits . . it is clear from the nature of conscience , its testifying , which is not its own or from and for it self only , but also , and principally from and for god ; therefore iohn . ▪ , , . it is said , hereby we know we are of the truth , and shall assure our hearts before god , for if our hearts condemn us , god is greater then our hearts , and knoweth all things , but if our hearts condemn us not , then have we confidence toward god ; and pet. . . it 's called the answer of a good conscience ; that is such an answer as giveth quietness and a good testimony to believers , when all speak against them , or speak evil of them : now this answer of a good conscience is not a mans bare apprehension that his conscence is good , but it takes in these three ▪ . not only the conscience its saying nothing against the person , but positively speaking for him , . it is such a conscience as hath its testimony grounded on the word of god , . it 's the testimony of a conscience soberly reflecting on it self , and trying it self , in the major proposition , to wit i● such a thing be true ; and in the minor propor●ion , 〈◊〉 such a thing be true i● reference to it self in particular , and finding both propositions to hold true , then ●t confidently draweth the conclusion . but here some will be ▪ like object ▪ and say , if a good conscience be an evidence of a persons saving interest in christ , alace ! i fear i never had that evidence and mark , neither am i like to have it : which objection ministers ground for these two questions , . if a believer may ever , or at any time have a good conscience ? and . what are the characters and properties of such a conscience . for answer to the first , we would distinguish a good conscience , which may be understood , either legally , and so it is a conscience giving testimony to the fulfilling of the law perfectly ; taking it so , excepting je● 〈◊〉 there was never a man since adams fall , that had a good conscience or a conscience altogether void of offence toward god and toward men . or . a good conscience may be understood evangelically , or in a gospel sense , or , as i● draweth it'● conclusion , not from the law , but from the gospel ; and in this sense believers may have , and often actually have a good conscience ; thus , and in this sense , david , hezekiah , paul , and others have drawn comfort from the t●stimony of their good conscience , not drawing its testimony from , nor founding it upon the law ▪ and the perfect puri● that it requireth , but f●m , and upon the gospel , and the purity that it graciously 〈◊〉 in christ jesus our lord. for the d , viz. what are the properties of this conscience ? ( which will clear the former , and also clear , how it comes , that when conscience challengeth for sin , yet it may be said that the believer hath a good conscience and may take it as a mark of his saving interest in christ ) i shall give th● . or . properties of a good conscience , 〈◊〉 when there may be sin . the . whereof , is , when conscience is universal , and impartial in its putting 〈◊〉 duty , thus sayeth the psalmist , psal. . . then shall i not be ashamed , when i have respect to all thy commandments ; when the conscience dispenseth not with it self , in the least duty or sin , but its design , aim , and endeavour is to be in the obedience of all commanded duties , and in the degree that is called for ; it is on these two that david goeth psal. . vers . , , . the lord rewarded me according to my righteousness , according to the cleanness of my hands hath ●e recompensed me ; for i have kept the wayes of the lord , and have not wickedly departed from my god ; as i● he had said , i halv●d not the bible , nor the commands , nor did i mis-interpret them ; neither did i depart wickedly , i never resolvedly allowed my self in any sin , so as to oppose one sin , and to indulge , and connive at another ; for all his judgements were before me , and i did not put away his statutes from me , i ende●voured to set them alwayes as a compass before me by which i allowed my self to steer my whole course ; i was also upright before him , and kept my self from mine iniquity ; the sin that i was most given unto , that had most power over me , and to which i had the manyest and strongest assaults of temptations , i keeped my self most watchfully from that . a d . propertie of a good conscience , in a gospel sense , is , that it is a conscience very single , having a just regard for all these things required in a christian walk , whereof we spoke before ; it ▪ s very observant of the performance of all duties , looking not only to the matter , but to the spiritual manner of g●ing about them ; it is single in its motives and ends , laying due weight on that which christ sayeth , if thine eye 〈◊〉 single , thy whole body shall he full of light ; that is a mark of a good conscience indeed , when a man in his actings is sweyed with respect to the honour of god , and doth not what he doth to be seen of men , nor to have somewhat to 〈◊〉 of before god , but he seeketh to have christ increasing , though he should decrease , and is con●nt to be 〈◊〉 upon , if it may contribute to the exaiting of him ; and would fain be up at the due manner of performing all called for du●es ; even to be in case with the apostle , heb. . . to say , w● trust we have a good conscience in all things willing to live honestly ; this is our aim and design , and if it be otherwise with us in any thing , we approve not our selves in it . a third property is , that such a conscience is delighted , and made glad , or grieved and made sad , according as it is enabled to manage this great design , and to prosecute and attain this noble end , or not ; in this respect , a believer may have a good conscience , even when he faileth , and cometh short in his duty , which would quite mar a legal testimony of conscience , or the testimony of a legal good conscience ; thus paul hath a good conscience , rom. . . even when he is wrestling against sin , and crying out in the fight , o! miserable man that ● am , who shall deliver me from the body of this death ? for he findeth himself delighting in the law of god after the inward man , and that his design is , to be honest and single for god : it is not so much the challenge of conscience , as that there should be ground for it , that affe●eth and troubleth him ; when he thinketh with himself , what may i , and must i be before god , when conscience taketh notice of so many things to be amiss in me ? it is from this ground ( i say ) that paul comforteth himself , that he alloweth not himself in that which he did , and reckoneth his evangelically good conscience , and his sincerity to be his renewed part , and as such sideth and taketh part with it , and condemneth the un ▪ renewed part . a th property , or character , is taken from a believers walking , in reference to his challenges ; this is not the mark that he wanteth challenges , but it s drawn from the influence that challenges have on him ; which comprehends three different characters , . a gospel good conscience taketh quickly , and easily with a challenge , and is soon troubled and melted . . it is made quickly to loath and con●emn it self for sin ▪ and so conscience and the man agree well together , when conscience sayeth to him ▪ thou art a sinner , thou ar● lost , justice must be satisfied , and thou canst not do it , he sayeth so likewise . . when challenges put yet further at him , and pursue him yet harder and closser , the good conscience makes him ●ee to the blood of christ , and sets him a seeking of pardon from god , in the court of grace , when the man is some way condemned in the court of his own conscience , and then he obtaineth peace , even in the court of conscience ; for when god speaks peace in and through jesus christ , the conscience also speaks peace ; and thus though the man hath not a good conscience in a law ▪ sense ( as i said before ) yet in a gospel-sense he hath ; and he mindeth to keep friendship with god , and with his conscience , though he cannot quiet , pacifie and satisfie it in a legall way , yet in a gospel way he may : and this is even it , that the saints have in their appealing to their conscience , for the great ground of their peace , viz. the sincerity of their practice , and their fleeing to christs blood , to the blood of sprinkling , for quieting their conscience in the croud of challenges for their short comings and failings in practice , and that very warrantably from the word of god ; whoever sincerely take this way , though they have challenges of conscience , they have yet notwithstanding a good conscience : such a conscience challengeth by the law , yet absolveth by the gospel ; challengeth on account of the rebellion of the law in the members , and yet absolveth in respect of the law in the mind ; it condemneth the man as loathsome in himself , and in his own duties and righteousness , and yet absolveth him as founding his peace on christ , and sinking and putting to silence all challenges , and accusations in that blood of sprinkling , that speaking blood that hath a cry to out-cry the loudest cryes of the most clamorous and guilty conscience : and what can be justly said against this , since christ's righteousness is perfect , and gods promise faithful , and christs blood of force and efficacy to quiet and give the answer of a good conscience . but it may be asked h●re , may not a natural un-renewed person , or a hypocrite have the testimony of a good conscience ? or how far may his conscience be good , and wherein lyeth the difference betwixt his good conscience , and the believers good conscience ? i know this is a piece of the spiritual pride and vanity of many of you to boast of a good conscience , and really it would make a tender conscience some way to loath to hear you speak so confidently of it ; i shall therefore in the first place answer to the question how far the conscience of a natural man , or an hypocri●e may be good ? and then shew you how , and wherein it is defective , and what are the differences betwixt it and the believers good conscience . for the first ▪ i would say this in generall in the first place , that we are not now speaking of sl●epie , erring , dead and hardened consciences ; the testimony of these is little worth ; neither is every thing conscience that many men think to be so , conscience must act according to the word , else it withdraweth it self , from that due subordination it standeth in to god , and to his law ; conscience is oblidged to abide and stand by gods testimony , but god is not oblidged to stand by its testimony ; we would therefore beware of mistakin● conscience , more particularly in the d . place , a natural man may have something like a good conscience ▪ and may come the length of these four steps according to his light , ● . he may have a negative good conscience , that is , a conscience which doth not actually challenge him , yea , a conscience that hath no gross thing to challenge him for ; he is , it may be , no murtherer , no adulterer , he defigneth no oppression , nor deceit in his dealing , &c. and on this ground he possibly thinketh that he hath a good conscience , though he hath no positive testimony of a good conscience all this while . . he may someway have a good conscience , in respect of such or such a particular act , in respect of being free of a challenge on account of a wrong design , of doing such or such a thing , or in respect of moral sincerity and ingenuity ; such as was in these men that followed absolom in the simplicity of their heart ; and in abimelech , who , in taking abrahams wife , meaned no evil ▪ no● any thing , but what was lawful , and therefore he saith , that in the integrity of his heart ●e did it , that is , he had a moral honest design , and was free from grounds of challenge about what others might have been ready to charge him with , as to that action . he may come a great length , as to the duties of the second table of the law , so as he may not wrong his neighbour in word nor deed ; he may design no mans hurt , he may wish evil to no man ; thus very probably it was with that pharisee , who came to christ and said , all these have i keept from my youth , the poor man speaks as he thought , not knowing the spiritual meaning , and extent of the law ; therefore , when he is bidden sell all and g●ve to the poor , he went away grieved , he had no gross sinister design ; it 's also said , that christ loved him , or pitied him as a civil man : and it s indeed on this ground ▪ that meerly civil men so much magnifie and cry up their conscience , and place all their religion in that , being much darkened , and insensibly prejudicat as to their light ; when they come up the length , or near the length of that light , conscience speaketh , and giveth its testimony accordingly , and they have thence a sort of peace ▪ but it is not the peace of a truely good conscience . . a natural man , or a hypocrite may come a great length in respect of the external duties of religion , and may have a kind of a good conscience in that respect ; as he may pray , and have some moral sincerity in it ▪ and ●o as he would ●ain have a hearing , and would some way have his heart praying , ●ay he may have a kind of delight in approaching to god , as it s said of those hypocrits , isa. . . he would ●ain know what is duty , and what is sin , and he doth not deliberatly thwart with his light ; in this respect , paul sayeth of himself before his conversion , that as touching the righteousness of the law he was blameless ; and rom. . . he bea●eth the iews record , that they had a zeal of god , but not according to knowledge ; and what i pray was this , but conscience un-informed in , and ignorant of the righteousness of god ? from which ignorance of christs righteousness , and of the way of coming to him , it came to pass that they went about to establish their own righteousness : so then the natural man , or hypocrite , when he hath come the length of some honest meaning , is disposed to think that he hath done very well and that he hath a good conscience ; yet though he may have a good conscience in some respect , or in these respects mentioned , and the like , yet to have it simply , and positively from solid and good grounds , giving him a good testimony , is impossible ; and the reason is , because he hath not the word going along with his conscience , in reference to his whole carriage , and in referrence to the principles , motives , ends and designs of his actions testifying for him , and therefore i say , he hath not the testimony of a truely good conscience . for the next question , wherein is this conscience defective ? and what is the difference betwixt it and a believers good conscience ? or , how may it be known as differing from an honest gospel conscience ? answer . in respect of its rise , there is a defect in the judgment , for if the eye be blind , if the understanding be dark , the conscience must be so too ; they have ( saith the apostle of the iews ) a zeal of god , but not according to knowledge , and being ignorant of the righteousness of god , they go about to establish their own righteousness ; however zealous they were of god , or others , such may be , yet they are ignorant in three thing● , . in the extent and spiritual meaning of the law ; supposing ( for instance ) that a man keepeth the sixth command , when he is not guilty of any gross act of murther ▪ and the seventh , when he doth not actually commit adultery , or fornication , not knowing or considering that a look arising from the flame of lust within , is a breach of that command ; and so proportionably in other commands : even as the pharisees conformed the law in the meaning thereof to their own practice , and not their practice to the meaning of the law. . they are ignorant of the way of gods righteousness , and of that which , giveth the conscience solid ground to speak peace ; many if they have an honest meaning in their praying , reading of the scripture , waiting on publick ordinances , if they put their bodies to some sort of pennance , or be ready to give if it were the half of their estates to have their souls safe , and if they have a sort of seriousness in all this , think that all is well with them , and that they have a very good conscience ; if this peice of ignorance were well discerned , never one soul out of christ would have peace , because none out of christ have solid grounds of peace , for none have their hearts sprinkled from an evil conscience but these that are in him . . they are ignorant of their particular case , they know not what sins they are guilty of , nor what conscience sayeth of them , they think it speaketh better things to them then indeed it doth ; some guess at it , some mis-interpret it , and some repe●l it : whereas if they were soberly reflecting on , and impartially looking to their manner of proceeding in every thing , they would see that they mistake their conscience exceedingly . this then is the first defect , viz. a defect in the judgment . the d . is a defect as to singleness and sincerity in the natural mans best condition , such are never single when at their very best , even when they are most serious in prayer , they are but going about to establish their own righteousness ; when they fast , and give alms , and the like , it is that they may have some ground for a good opinion of themselves , or that others may have a good opinion of them , being always acted from selfy motives and for self-ends . a d. defect , is the want of unbyassed affections , these being partial and byassed will put the man to reason and dispute for the silencing of his conscience ; and this eye not being single the whole body is full of darkness ; affections being inclined or sweyed to this or that side , they will seek to ●way conscience to that side they incline to : this is it that maketh some to follow after and to haunt the company of those who are erroneous in their judgment , notwithstanding that they have good reason to the contrary laid before them from the word of god , which they reject , and that without challenge , being quite byas●ed and prejudged in their affections ; thus many natural men lay this for a conclusion , that so much only , is holiness , and that no more is needful , and what is more is but superfluous niceness , and so they prejudge their conscience by that . . it is defective in this , that it maintaineth not its peace ▪ nor answereth its challenges from christs blood ▪ it is not sprinkled with clean , but with foul water ( to say so ) ; it may be ▪ it putteth the man to take on some resolution , or to come under some vow , as to somewhat that it may be is no commanded duty of religion , not hath any valuable influence upon it ; or he will as it were sprinkle his conscience with his tears ; thus many will grant that they have sinned , but withall , they think and will be ready to say , that they have a good heart , or a good meaning , or that such and such a man well esteemed of , hath such a sin , and is as guilty as they are ; or that many have had such si●s who yet have gone to heaven ; on such and others the like pitiful grounds they found their peace , and by such silly shifts they seek to quiet their conscience ; yea sometimes from the consideration of the possibility of pardon , many conclude confidently that they are actually pardoned ; we shall forbear to say any thing further at this time , god bless what ye have heard , through jesus christ. sermon iv. acts . . herein do i exercise my self , to have alwayes a conscience void of offence toward god , and toward men . a good conscience is an excellent and very soveraign cordial to be carried about and along with us in all conditions , and more especially in afflicted ones ; but as excellent things are usually come at with the greatest difficulty , so is it in this matter , there being so many so various and so great difficulties in the way of taking up the nature of it aright , and in the attaining and maintaing of it ; and there being so very many who claim to it most unwarrantably and unjustly , though poor de●uded souls they are disposed to think that they do so on good and warrantable grounds ; all which make this doctrine concerning the exercise and practice of a good conscience to be exceeding difficult and tickle . ye may remember the point we spoke a little to last day , was , that believers ought , and when they are right , will have it for their exercise and study to have a conscience void of offence toward god and toward men ; whence we drew this use , that it is an evidence of a sound believer when right and in a good frame , even to be thus exercised ; a tender , lively , and good frame of soul ●ay be known by this , that the person aimeth s●ngly and endeavoureth seriously to have a conscience void of offence . in clearing of this use , there are some doubts that arise on the one side when conscience speaketh good to a person without a warrand , in which case it is very dangerous to take direction from it ; and some doubts arise also on the other side , when conscience doth challenge and condemn , when there is no ground for it ; something therefore must be spoken for clearing and solving both the one and the other . the last thing we left at was , that seing some natural men , civil moral men and hypocrites may think they have a good conscience , that they are right and have the testimony of it , how shall that testimony be discerned ? or wherein doth it differ from the testimony of a truely good conscience , that giveth a believer ground to draw this conclusion from it , that he is real and sincere in the work of grace ? for clearing of this matter relating to these consciences , that speak good when there is no ground for it ; there are two sorts of persons that fall here , and are thereby culpably accessory to this delusion of and from their own consciences , . some fail in mistaking duty and the rule of duty , supposing that to be an acceptable duty which is but the shadow and appearance of duty ; and this makes all self righteous-men and legal-hypocrites who thwart not the dark or dim light of their conscience , but rather follow and comply with it , to think that they have a good conscience : as it was with paul before his conversion . a d . sort are these who take with sin , but think that they have a good conscience , and on this ground their conscience speaks peace to them though it hath no warrand to do so , supposing themselves to be believers , on that ground conscience speaketh peace to them when it hath no warrand nor are they believers indeed : and thus alace ! many that are reputed by themselves and others to be believers , fail ; these are presumptuous hypocrites , as the others are legal hypocrites ; and this kind of conscience may be called a presumptuous conscience , that speaketh peace and applyeth mercy when it hath no ground for either . in answer then to the question , we shall give some differencing characters or characteristick differences betwixt the believers good conscience , and these other sorts of conscience , some whereof agree more to the one sort , and some more to the other , and some to both , but take them together . the characters are these , . a really good conscience is not easily attained nor maintained , it putteth a man to considerable exercise ●re he come at it , and to no less how to keep it . herein do i exercise my self , &c. saith the apostle ; security and negligence are no good toke●s ; there are these two things that a man of a good conscience is exercised in . . to prevent the ground of a challenge from his conscience , by endeavouring to give it no offence ; against which the presumptuous hypocrite sinneth , who fancieth that he hath peace and it may be , thinketh much of it , and yet is not troubled nor taken up how to prevent the giving of offence to his conscience , nor his meeting with a challenge from it ; the legal hypocrite also sinneth here , in bounding and limiting his holiness to such or such a small measure of it , without so much as aiming any further . . he is exercised to satisfie his conscience when it is offended ; hence is the application to the blood of sprinkling , the exercise of repentance , the self-loathing , and sharpness of challenges , that conscience hath with it until it recover , even such exercise as will in a manner break the bones and turn the moisture into the drought of summer , as it is psal. . and psal. . this good conscience cannot look on sin and not be troubled ; and therefore they who ordinarily and habitually can look on sin without trouble or sorrow , and judge it a very easie business to quiet and stop the mouth of their conscience , who speak peace to themselves when lying still under guilt unrepented of and unremoved , carry about with them a shrewd token of no good conscience . the d . character whereby it may be known , is , the mean and way that a man taketh to quiet his conscience when it is wakened ; a good conscience as it yieldeth a man peaceand testifyeth well concerning his state ; so that peace riseth not so much from this that he hath no sin , as from his flying to jesus christ for the pardon of sin ; he may have peace as to his sincere and universal aim at holiness , and as to his honest and serious endeavour to abstain from every known sin , as it was with david , psal. . , , . but as to the satisfying of divine justice he hath hath no peace , but in resting on christs satisfaction alone ; for though his way may be and is good in respect of his single following of duty , for he readeth , prayeth , meditateth , &c. yet corruption in a great measure polluting all these works and duties of his , as to the acceptation of them on their own account and for themselves ; he finds that they are in some respect but dead , as wanting much of the soul and life of them , neither can he have peace till he betake himself to christs blood : though he were communicating every day , praying every hour , &c. yet he hath no peace in these till christs blood speak peace ; as we may see in david , who though he had peace intimated by nathan , yet is not thorowly quiet for all that , and therefore he prayeth psal. . cause me to hear the voice of joy and gladness ; there is no healing of his wound till a word from god himself do it : it is on the contrary an ill token , when a conscience seeth sin , and can speak peace to it self on this ground , that there is mercy in god ; and yet never applyeth the blood of sprinkling , to purge it from dead works ; nor seeketh to have the word spoken as it were from gods own mouth : and on the other side the legal conscience will make amends to god , will give him sacrifices enough , and perform many duties to him , looking for his acceptance only on account of these , and that is as ill a token ; but a good conscience resteth not on any of these ; but though it hath the sacrifice of a broken and contrite spirit to offer to god , yet it doth not rest on that nor on any duty , but is put beyond these , to rest on christ and on his sacrifice , purge me with hyssop . &c. saith david , psal. . and this is a clear and certain differencing mark , even to consider well whereon conscience resteth for peace after a challenge , and to make sure that it resteth thus on christ. a d. character is , that a good conscience will both challenge and speak peace at one time ; it can stand up and defend it self against a challenge ; thus when the law on the one hand comes and charges it with many defects in duty , and denounceth wrath against it because of these , it will humbly take with them ; and yet on the other hand , in the very time it can betake it self to christ and produce a word of peace that it hath ready at hand from him ; this we may see in paul , tim. . . i was ( says he ) before , a blasphemer , a persecuter , and injurious : but i obtained mercy . it is an evil token when men either have only challenges and no peace , or only peace and no challenges at all ; as it is also an evil token to offer to maintain peace by shifting challenges ; or to give over pressing after and maintaining of peace by giving way to challenges : but it is a good token when conscience can take kindly with and be humbled under challenges , and yet debate against them so as to keep and maintain peace , and can give a warrand for its doing so , which is indeed a great practick in religion ; we may see a clear instance of this in io● , who saith chap. . . i have sinned , what shall i do unto thee , o thou preserver of men ? where he acknowledgeth that he hath sinned , and cannot make amends ; and yet chap. . ▪ . he saith with holy boldness and peremptoryness , my lips shall not speak wickedness , nor my tongue utter deceit . god forbid that i should justifie you ; till i die , i will not remove my integrity from me . when god speaketh or seemeth to speak wrath , his angry countenance driveth him not away from him , though ( saith he chap. . . ) he should kill me , yet i will trust in him , but i will maintain mine own ways before him ; and vers . . an hypocrite shall not come before him ; the hypocrite or legal man giveth it over , when he is thus put hard to it ; ● though it be easie for him to presume while the law and wrath break not in , yet when the law cometh , sin reviveth and he dieth ; as it is rom. . it is easie to have peace so long as god speaketh not down-right against it ; but when he cometh to set all a mans sins in order before him , he will with iudas run and hang himself , rather then abide that tormenting conscience of his , terribly denouncing war and wrath from god against him . a th . character is , that a good conscience will love to entertain and welcome a challenge , but an ill conscience cannot abide nor endure a challenge , and if it could , it would have conscience always silent and quiet , when yet it should not be quiet , neither hath it any ground to be so : he who hath a good conscience is glad to have sin discovered and conscience kept waking ; he thinketh a sanctified conviction of sin a valueable mercy ; and the reason is , because he aimeth not so much at this to have peace in himself , as to have a good and solid ground of peace betwixt god and him , and to remove what may mar it ; whereas the hypocrites great design is to have peace on any terms and by any means , and therefore when a challenge cometh closs and home to him , it is quite marred ; it is on this ground that a tender soul will designedly aggrege sin , and even foster a challenge , as david doth , psal. ● . against thee , thee only have i sinned , whereas a saul will defend his own sinful practice and seek to shift the challenge , as we may see sam. . . yea i have keeped the commandment of the lord , saith that proud hypocrite . a th . character or difference is , that a good conscience maintaineth its peace both from the law and from the gospel , and will needs have peace in some measure in respect of both , else it will not be satisfied ; the evil conscience again taketh its peace from the one and not from the other , and so taketh a wrong rule or ground for founding and trying of its peace ; an honest man that hath a good conscience , hath respect to the law and will not thwart it ; yea , the challenging and condemning part of it is welcomed , and the threatnings of it have influence on him to make him fear ; and as he respecteth the law , so he respecteth the gospel , and looketh well to believing , repentance , self-searching , examination , meditation , and to his manner of performing these and of all his other duties , that none of them come in the place of christ , or get any thing of that which is his due ; and though he seem to himself to have faith in christ , if he endeavour not to have holiness going along with it , he dare not speak peace to himself : but on the contrary , the legal man or law-conscience , if it be in good terms as he supposeth with the law , it looketh not to the duties of the gospel , whether the man be indeed fled to christ , or be in good terms with god through him ; and on the other hand , the presumptuous conscience when it heareth the law and the threatnings thereof , it ●ome way tusheth at these , and under pretext of betaking it self to christ , it teareth ( as it were ) away the law ; and this mistaking , halving and dividing of the rule , maketh many men think that their conscience speaketh good to them , when it doeth not so , but hath rather ground to speak evil and wo. and in the by , ye who think ye have good consciences , try them by this mark , if ye walk humbly under conscience-convictions , taking with them , and if they be welcome to you as well as a word of peace . a th . character or difference , is , that a good conscience is holily jealous and suspicious , while an evil conscience is presumptuously confident and bold ; we say a good conscience is suspicious , and therefore is often putting it self to proof and tryal , taking the sentence of conscience to the rule and trying it thereby , and taking the answer on deliberation , and not off-hand or by guess ; because it knoweth conscience is but a servant , and therefore will try if it speaketh its masters , even gods language ; to this purpose saith the apostle cor. . . i know nothing by my self , yet am i not hereby justified ; it will either have consciences sentence and gods sentence going together , or else it will reject and cast it ; whereas the most part of men satisfie themselves with the sentence of conscience , and look not after gods sentence , and mis-interpret conscience and take its first word ( as it were ) and put it not to the tryal : ah! is not this true of many of your consciences ? ye think ye have peace and that all matters are clear and well betwixt god and you , notwithstanding ye be secure , ignorant or profane , but when do you put your conscience to the tryal ? ask your conscience if in all the word of god peace be spoken to the wicked , or to any that is not sincerely aiming and endeavouring to be holy ? consider that word psal. . vers . . the lord will speak peace to his people and to his saints ; there is not one word of peace for the profane and unholy : how then can your conscience possibly speak peace ? if it presume to do , it will most certainly beguile you ; and therefore as ye would not be deceived , sollow not , neither lay weight upon every word that conscience speaketh as to your state , especially at first , but try it by the word ; or take its sentence to god and to the word , and see how he approveth of it , and how his word doeth warrand it ; for ( as solomon saith , prov. . . ) there is a generation that are pure in their own eyes , that are not cleansed from their filthiness . there is yet on this side a d . question , viz. if conscience may not only think it self to be right , but think so in a high degree , so as even to be perswaded of it , when yet it is wrong ? answer , without all question it may ; and here we may speak somewhat of a deluded conscience , which is a conscience that not only is wrong , and erreth , and speaketh good when there is no ground for it ; but a conscience that hath these two things beside in it , . it hath a perswasion that it is right . . it hath the affections somewhat stirred by it , and a sort of joy in the thing , whereof it is perswaded ; it 's ( i say ) a conscience that not only speaketh good without ground , but hath a perswasion that it is right , and a kind of joy in it's way : that there may be , and is such a conscience among the generality of professors cannot be denyed , and is clear from what the apostle says , gal. . . this perswasion cometh not of him that calleth you ; there is a perswasion , and yet not of god ; and for the other , to wit , that there may be a joy in the thing , see gal. . . o foolish galatians who hath bewitched you ? they had a sort of conceit and fainness even to a kind fascination and bewitching conceit , of their being right , neither was there any dealing with them to draw them off that way : there are four sorts of these consciences among professors , according to four several rises that they have , none of which will warrand them to think themselves to be right . the . rise , is , from laying too much weight on supposed reason ; there is a kind of delusion that ariseth from this ground ; which was it wherewith the galatians were carried away , having heard first from the gospel , of the righteousness of faith ; and thereafter , from some false teachers , of the righteousness of the law , as necessary to be added to it , in the point of justification ; they thought there was good reason for such a doctrine , and that no loss nor prejudice could come by it ; and therefore they did joyn both together . the d . rise , is , when men lay too much weight on great , though yet but common gifts , as on liberty in prayer , and warmness of the af●ections therein , on preaching notably , and one standing it out in sharp tryals with the approbations of others , it may be even of the best , or when they have been helped to do some extraordinary things , as in the primitive times , some professors were helped as gods instruments to cast out divels , to speak with tongues , &c. who yet were not sound at the heart ; it is on this ground that christ goeth , when he saith , luke . . and matth. . , . many shall come to me in that day , saying ▪ lord , we have prophesied in thy name , and in thy name have cast out devils , and done many wonderfull works : all which are ( as i just now said ) but common gifts , though some of them at least , extraordinary ; and when men come to have any measure of these beyond others , they will not be beat from it , but will go to death with it , that all is right with them : the d. rise , is from some supposed spiritual sense and comfort , and from some flashes of joy ; these temporary believers spoke of , matth. . and heb. . , . attained to some tasting of the good word of god , and of the powers of the world to come ; such as once come this length , do what they will , and live as they will , have it ( as it were ) alwayes sounding in their ears , nor suffer they it to go out of their heads , that such and such a day they met with god , and that he spoke peace to them , and therefore they are perswaded that matters are right betwixt him and them ; and yet all this while they may be unsound at the heart , the th . rise is , from folks habituating themselves to speak good to themselves , and from maintaining their presumption , and dulling and deadning their own conscience ; whereupon , in gods righteous judgement , conscience becometh a plague to them , so that they will dispute and debate with and against any minister , neighbour , or friend , that would convince them of the evil and danger of their state and condition ; and the heart being by them , thus deceived , speaketh and pleadeth for them , and deceiveth them back again , they are honest ●olks , and were never heard with their neighbours , none have any thing amiss to say of them , and their own conscience justifieth them , and what should more ? thus having put out their light , and blinded their own eyes , they have constrained , and some way necessitated their conscience to cheat , deceive and beguile them : such as these are spoken of , isa. : . he feedeth on ashes , a deceived heart hath turned him aside , that he cannot deliver his soul , nor say is there not a lye in my right hand ? the heart is ordinarily taken ( as was hinted before ) for the conscience in the old testament , accordingly iob said , his heart should not smite him while he lived ; and it is said , davids heart smote him : now such a man as is here spoken of , his deceived heart , or deluded conscience turneth him aside , so that he cannot deliver his soul , that is , he cannot winde and extricat himself out of that thicket of self deceit , so far as to bespeak himself thus , is it not a lye that i am lipning and trusting to ? and yet this is it that many of you have for a good conscience , even a deceived heart , or a deluded conscience ; speak to you who will , or what we can , it is in some respect impossible to put you off that ●ancie , and to awake you out of that dream , that you have a good conscience : and the reason of this delusion is , that men take not the ground of the sentence of conscience from god , according to the rule of his word , but from their own misled reason , or from some common gift , or from some piece of sense , or some opinion and fancie of their own heart , that is in some sort deceived by them , and deceiveth them . now all these delusions may be in these three respects , . in respect of things doctrinal ; a man may be perswaded that truth is an error , and an error is a truth : . in respect of matters of practice ; a man may take an evil turn or action for a good one , and have a sort of perswasion that it is so , as the iews had in killing the apostles ; who thought they did god good service , as the lord foretold , iohn . v. . and thirdly , in respect of a mans estate , who thinketh he is in friendship with god , when indeed he is not , because he draweth his conclusion from wrong premisses , either failing in the major proposition , laying down a wrong rule ; or in the minor proposition , applying the rule to himself partially : these things ye should take along with you , in what we are to say further on this point . now for the marks and evidences of a deluded conscience , beside these forementioned , of a legal , and of a presumptuous conscience , which may be also marks of this , it hath these four or five especially , accompanying it . . a certain frothiness of spirit , or a light unsetled frame ; the light that a deluded man hath in his state or way , is but like a dream , that hath no reality in it . he feedeth on ashes ; and such an one will some way make more conscience of , and take more pleasure in that wherein he is deluded , then in any other p●ece or practice of religion , as it was with the iews , in persecuting the apostles ; and with the scribes and pharisees in seeking to gain a prosylite , and yet in all that they do , they are but licking froth or s●um , ephraim feedeth on wind , hos. . . what exercise of conscience they have about religion , is without any sanctifying effect , it stricketh not at the body of death ▪ nor doth it promove godliness ; it is readily some frivolous thing , that they are so much taken up with , and are so eager in the persuit of , which proveth but wind and ashes , to whom it may be , in some respect , said , as the apostle doth to the galatians , chap. . . ye began in the spirit , and seek to be made perfect in the flesh . a second mark of this , is ; there is alwayes in such a conscience , an un-distinctness , as to the ground whence the mans consolation floweth , or there is much more supposed peace , comfort , joy and satisfaction , then he can give any solid reason for : and they are hugely disproportioned to the foundation they are built upon , ask an hypocrite , what is the ground of his so firm perswasion , and of the comfort and joy resulting there from ? he will readily answer , i think it is so , or i hope it is so , or , if he come to be somewhat more particular , in the account he gives , it will very readily be to this , or some such purpose , god hath been very good and kind to me in such , and such providences , he hath bestowed on me such and such gifts and benefits , which yet are but things external and common ; or he will , it may be , say , i prayed to god in such and such a strait , and he heard , and delivered me , and i take that for an earnest that he will hear me also for heaven and eternal life ; as if achabs deliverance from a temporary judgement on his humiliation ▪ had been to him indeed the earnest of heaven : or , it may be he will further say , god hath keeped me from many sins , and bestowed many blessings on me , ( which he may do unto , and often doth to meer natural men ) and therefore he will be merciful to me ; such conclusions are broader then the premises , and the superstructures then the foundations ; and yet , alace ! the perswasion of many is built upon such sandy foundations , and is therefore but a delusion , since it hath no solid bottom : thus some who are carried away with an error , will say they cannot defend , nor debate for such a thing , but they are perswaded of it , as if a well grounded perswasion could be without all reason . a third character , is , that a deluded conscience can never abide , or endure to be contradicted , or put to a tryal , if any man shall say to such a person . that he or she is deluded , they will be ready to hate him ; thus it was with the deluded galatians to whom the apostle is constrained to say , cap. . v. . am i therefore become your enemy , because i tell you the truth ? they will readily cast out with their greatest and best friends , and with the men they were wont to love most , when they gainsay them in their delusions , as paul sayeth in the forecited place , i bear you record , that if it had been possible you ▪ would once have plucked out your own eyes and given them to me , and am i now become your enemy because i tell you the truth ? it 's an evil token , when a man now hateth another whom he loved before , and on no other ground , and for no other reason , but because he contradicteth him , in that particular wherein he is mistaken . a th character is , ( which is of some affinity to the d . ) that as a deluded conscience is frothy in its comfort , so it turneth a man forthie in his practice , he is much more concerned , and zealous in smal and minute things than in those of far greater moment ; as the apostle insinuateth the galatians were , where he sayeth to them , chap. . v. . are ye so foolish , that having begun in the spirit , ye are now made perfect by the flesh ? he straineth at a guat and swalloweth a camel ; and is not so much taken up with the whole of religion , as he is with that particular thing wherein he is deluded . he hath more love unto , and sympathy with these that are of his judgement and opinion in that particular , then with all the rest of the lords people that are sound and right ; the galatians could not deny , but that paul had more grace then many , or all of these teachers that courted and wooed them so much into that error , and yet they cooled in their affection to him , and were fond on them . a th . character is , that a deluded conscience , i● ordinarily bitter and cruel in the effects of it ; as it is proud and vain , so it will persecute to the death them it differeth from ; hence were the persecutions of the apostles , and of paul especially ; and we have seen it in poor deluded souls , who have thought themselves oblidged to slay all that were against them , or differed from them in these their delusions ; some what of this bitterspirit accompanied the delusion of the galatians ; therefore the apostle sayeth to them , chap. . . if ye bite and devour one another , &c. and iames speaketh to the same purpose of such persons , chap. . . if ye have bitter envying and strife in your hearts , glory not , and lye not against the truth , this wisdom descendeth not from above . bitter zeal and strife is an evil token , and a bitter conscience is readily no good conscience ; when a man supposing himself to be in the right , is carried on with a spirit of bitterness ( though in other cases , bitterness , through the power of corruption may kyth , yet it is native to delusion . ) it floweth from pride in such persons , exalting themselves above all others ; therefore as soon as they are deluded , & go wrong , they must have a church by themselves , and will joyn with no other persons , in christian communion , but such as are of their mistaken opinion . but a third question ariseth here on occasion of the former . viz. whether believers in christ need to be afraid of a deluded conscience ? and whether they may not be perswaded , and that with a sort of delight and satisfaction , that they are right when yet they are wrong ? ( the latter branch of the question necessarily supposeth the former , which needeth not therefore to be particularly spoken to ) we answer with a distinction , that a believer may be mistaken and deluded in a particular , but cannot be deluded as to his gracious state , because , being indeed a believer , it s a most true and certain conclusion which he draws concerning his being in a gracious state , though possibly as to some of the grounds whence he deduceth it , he may be mistaken , or he may draw it from wrong grounds ; yet i say in some particulars he may be deluded ; as in taking such or such an error to be a truth ; and so the first three grounds and rises of a deluded conscience , which we form erly assigned , may agree to him : as , he may lay too much weight on carnal reason , and on common gifts , as some of the galaians did and the apostles themselves were in hazard to do , and therefore our lord saith to them luke . . rejoyce not in this , that the spirits are subject to you , but that your names are written in heaven ; he may also lay too much weight on sense or comfort ; and the reason may be , because when god graciously condescendeth to give them now and then some proof that he loveth them , they being in so far deserted , draw a conclusion quite cross to the design and end of that manifestation , as if he approved them in that particular wherein they are mistaken ; for as a believer when he is right may think himself to be wrong , because of the want of sense , so by the rule of contraries he may think himself to be right , because he hath much sense , when yet he may be wrong : i shall for further clearing , instance it in five or six cases : as . when a believer hath been in some tender frame , praying to god sincerely and hath gotten a hearing , and when some smiling providence meeteth him , and inviteth him to side with such or such a thing , he is ready to think that god calleth him to that thing : or it may be the christian after prayer meets with a scripture that holdeth out that thing which he hath been praying for , whence he rashly draweth the conclusion that he will obtain it , and is ready to think that therein he walks according to reason , if the thing look rational like to him , and suit the matter of his prayer ; we may see something of this , or very like it in samuel , if we compare the . and . chapters of the first book of samuel together ; in the end of the . chapter he hath very probably been praying , when he mourned , and chap. . v. . he is sent by god to bethlehem to anoint one of iesses sons to be king ; and when ( vers . . ) he looketh on eliah , he presently and somewhat rashly , yet very confidently saith , surely the lord's anointed is before him ; he having been praying , and the thing looking so rational and purpose-like , was perswaded that he was right , but the lord reproveth him , and saith to him , look not on his countenance , nor on the height of his stature , because i have refused him ; for the lord seeth not ●s man seeth ; for man looketh on the outward appearance , but the lord looketh on the heart . how o●t may a tryst of providence be mistaken ? i was in prayer and such a word met me , and such a providence occurred to me , and did cast the ballance . a ● d. case is , when a thing representeth it self to the believer , not only as lawful and honest , but as conducing much to gods glory and to the good of his work , and he meaneth well in it , how ready is he hence to conclude , that he is certainly called to such a thing , and that it is his duty , when yet it is not so : we may see something of this in david , who sam. . ; , , and . having a purpose to build a house to god , proposeth the matter to nathan the prophet , who without consulting god , off-hand saith to him , go , do all that is in thine heart , for the lord is with thee ; and yet notwithstanding though god loved the thing , and approved of it in its self as a duty ; yet it was not gods mind that david should perform it , nor that nathan should have so positively encouraged him to it ; hence when a thing considered in it self is pleasing to god , and may be for his honour , some good people may think it to be their duty , whom yet god never called to such a thing ; as for instance , to aim to be a minister of the gospel is a good thing in it self , and one may have a sort of impulse to it , who yet may not be called to it . a d. case is , when believers inclinations and affections are exceeding much towards such or such a thing , very readily there-from they will come to have a sort of perswasion in their conscience anent that thing ; as for instance , when they love one sort of life beyond another , which is not simply unlawful , or one child beyond another ; as we may see in isaac his strong inclination to bless esau , gen. . we conceive the good man went not against the light of his own conscience in the matter , but he loved him excessively , which made him take the less heed to what otherways gods promise and way of dealing with his sons might have taught him ; even when he is about to die ( when men use to be most single , ) he is by his excess of affection carried on that same way , though doubtless not inrending to cross gods purpose anent iacob . and if imight instance it ( without being mistaken by any ) in this particular , which doth not seldom come to pass , when two parties are making choice each of other for marriaga , they may not only think , but some may be perswaded that they are called to marry such an individual person , because inclination and affection setteth them on , when yet there may be no such call of god ; and so it may be in reference to other things . a th . case is , when believers think that gods interest and their own interest go joyntly together in such and such a thing or practice , though their own interest swayeth more with them then gods interest , yet they will be ready to alleadge that they care not so much what become of their own interest , but they cannot endure no● admit such or such a prejudice should come to gods interest ; something whereof we may see in ionah , to whom the lord saith , chap. . doest thou well to be angry ? i do well ( saith ionah ) to be angry to death ; and he would do nothing but die , and even in that evil frame of spirit he adventureth to pray to god that he would take away his life ; for all which passion and precipitation he alleadgeth a regard to the great concern of gods glory , as if by that dispensation his truth and faitfulness would be reflected on , while yet in the mean time , respect to his own reputation that he thought would run a considerable risk and hazard , had thereby for the time a prevalent influence on him ; and the great impatiency for the withering of his gourd , says plainly that his own interest lay there , and his being so very ca●kered and impatient o● so small an occasion , and where so inconsiderable an interest of his own was touched , might have down-right told him that he had need to suspect his impatiency in a greater matter ; thus it was manifestly with godly baruch , ier. . where regard to his own interest had too great a stroak on his fainting and ●ighing , for which he is sharply checked , seeks thou great things for thy self ? seek them not ; though no doubt he wanted not respect to the publick interest that was now going to ruine in all appearance . a ▪ th case is , when believers seem to have or indeed have greater manifestations of god then ordinary , whereby while it may be he is only approving and encouraging them , as to the main , they are then in hazard to conclude that he is approving them in some particular thing that was never in his mind . as we may see in peter , who matth. . at the transfiguration being trysted with a glorious manifestation , draweth this conclusion , it is good to be here , let us build three tabernacles : it might have been thought that he would not have mistaken and gone wrong then , by any time , and yet even then he doth so : there is a very common ground of mistake amongst believers , who if they win at liberty in prayer about such or such a thing , and get as they think gods countenance in the duty , they are then very ready to conclude that god certainly approveth of the thing , when yet it may be otherways ; but suppose it be so that thou art indeed countenanced in thy duty , yea though thou wert upon the mount with christ , it will not prove that god alloweth the thing , though he thus manifest his respect to thy self . the reason is that which is said of peter , this he spoke not knowing what he said . a th case is , when believers impulse of conscience proceedeth from zeal without light , or when their light is not proportional to their zeal ; for as there may be in hypocrites light without zeal ( which light doth not readily keep them from miscarrying , ) so when the judgment of a believer is mis-informed , and zeal driveth him without light , he then very readily miscarries ; as we may see acts . and . iames saith to paul , thou ▪ seest brother how many thousands of iews there are that believe , and they are all zealous of the law , &c. their zeal was such for the ceremonial law of moses , that neither paul nor any of the other apostles could get them taken off ; and paul was forced to stoop to them in many things , when it might in reason have been thought that they should rather have ceded to the apostle ; thus believers when not well informed , but having an honest zeal for god , are like a ship that hath more sail than ballast , and so cannot well bear up into the wind , nor steer a straight and steddy course ; and from this honest zeal of theirs they may err and go wrong , yea even be displeased with others , that will not go along with them in their error : as all these are incident to believers , so they would watchfully take heed that in these and other such cases they give not credit to , nor lay weight upon all that their conscience saith . a fourth question arising from the former is , whether it may be thus with a believer , and yet he be in a good frame ? answer , if we mean ● good frame universally , so , he cannot be ; but although he be in many , ye● in most things in a good frame , as both himself and others may think , and have good ground to think so ; yet he may go wrong in a particular , and in so far he is not in a good frame , as in the instances given before . . he may have an honest mind and meaning . . in other things he may be very observant of and tender in duty very tractable and obedient to the faith of christ ▪ keeping the church , hearing the word preached , given to prayer , and to wait on all ordinances , as no doubt these believing iews were , act. . . he may be in some measure in a praying frame , yea praying in or about the very time he miscarrieth , as we see in that forecited ●nstance of samuel , sam. . compared with . who had been presently praying and offering sacrifice , when he drew that conclusion touching eliah ; ionah also was praying in that fit of distempered passion , and content to die , and desirous to be in heaven , which supposeth some clearness of his interest ; for it cannot in charity be thought that the godly man was desperate or durst so go to god , and yet he was no doubt wrong . yea . he may have great manifestations , ( as we see in peter on the mount ) and yet go wrong in a particular , as he did ; this sayeth that believers , as-well as others , should walk in humility and fear , and never be over confident ▪ it is not sure , in vain that they are bidden work out the work of thier own salvation with fear and trembling ; and all men should be very warry unless it be on good grounds , to draw conclusions about the goodness of their estate especially , wherein these greatly failed , who are spoken of , ier. . v. . because i am innocent , surely his anger is turned away from me . only here , take ▪ two or three differences betwixt the perswasions that are in believers , and these that are in hypocrites , when they go wrong . . in a believer it is in some particular , and not as to their state , as it 's in the hypocrites perswasion . . it 's in some accidental or accessory thing , and not in fundamental truths ly . it is readily and more ordinarily in some thing not simply , and in it self evil , but in something only that they are not called to of god , though good in it self ; in these most readily , and ordinarily , ( as i just now said ) they may go wrong and stray ; but yet they may do so , even in some other things at fits , or under some violent tentations . we shall close up all at this time with these four or five words of direction . the . whereof is , that which we hinted at before , that believers would walk softly , humbly and in fear , and not be too confident of themselves , or of their own strength ; for though they may warrantably be humbly confident that they shall be carried through without , at least final erring in any fundamental truth necessary to salvation ; yet they may slide in a particular practice , or in a point of truth in such things as are ( to say so ) accessory , and not absolutely necessary ; and therefore they should walk in fear , and be war of a despising , censuring , and condemning humour that useth to go along with them , who think themselves to be right , and others to be wrong ; as the apostles exhortation is ▪ rom. . . dly . believers had not need to be rash or hasty , in any thing , since much of their erring , whether in opinion or practice floweth from their haste , and suddenness in drawing conclusions ; whereas , if they patiently waited on god , and considered calmely , and at leasure , they might get another answer ; but we often lay down our conclusion , and then begin to try ( which is a very preposterous course ) whereas we should first try , and then conclude . dly . believers should be exceeding serious , not only in trying the thing , but in trying their singleness in it ; considering that oftentimes there is somewhat beside awe of conscience , that swayeth them in such and such a particular ( if they could discern it ) such as interest , affection , or the like . thly . they would also carefully observe , and beware of the bitter fruits that accompany delusion in others , which ( though they come not to that hight , yet ) may come to a considerable hight even in them , such as are severe censuring and judging of others , bitterness , frothiness , &c. thly . and in a word , they had need to lippen and trust to god , more then to themselves , according to that notable exhortation , prov. . trust in the lord with all thine heart , and lean not unto thine own understanding ; in all thy ways acknowledge him , and he shall direct thy paths ; that other word which we have , prov. . v ▪ . would also be considered , and seriously pondered , he that trusteth in his own heart is a fool , but who so walketh wisely shall be delivered : let all learn to be humble , tender , and sober ; and god bless what hath been said for this end . sermon v. acts . . and herein do i exercise my self to have always a conscience void of offence toward god , and toward men . there is no truth that will be more readily granted then this , which we proposed from these words , namely , that all men , and more especially believers ought so to live , and walk as in nothing to give their conscience cause of offence : and yet if we shall impartially put the matter to tryal , there is ground to fear , that the life of many will be found to be nothing else then a continued lie , and practical contradiction to the profession of this great truth . because this is , ( as we said ) so tender and tickle a subject , and because there is so great need to be clear in the true meaning of it , we have been constrained beyond our purpose , to propose , and answer several questions , and to move and dissolve several doubts , concerning it , to make the fairer and easier access to the use ; it being so very ordinary for people to think that they have a good conscience , when indeed they have it not ; and so to baffle ( to speak so ) and abuse conscience ( that should be the most powerfull provoker to a tender and circumspect walk ) as to make it a ground of security and un-tenderness . we spoke a little the last occasion to that question , whether not only un-regenerat men may think that to be conscience ▪ which is not ? but also whether it be incident even to believers themselves to think , and that with some sort of perswasion ( i will not say with such grossness of delusion as may be in others ) that they are right when yet they are wrong ? in answer to which we shewed you , they might , and instanced several cases , wherein . now though the last branch of the question hath its own great difficulty to conceive of it a right ; yet since it is ●or our edification ; ( fo● if believers may mistake , much more may others , ) and since it will make way for confirming a subsequent doctrine , viz. that it is a most difficult , exercising , and up-taking thing to keep a good conscience ; and since also it hath very great influence upon , and is very useful to our whole life , it being withall the main scope of the text , to press the keeping of a good conscience , and the sum and substance of a christian walk to do so , we shall yet proceed therein a little further , and it will not , we hope , be found to be an impertinent , or wide digression , soberly to do so . that then which we spoke a little to , and will now further prosecute , is , that believers ( though not in reference to their state , yet ) in the matter of duty ( for both in thinking that to be truth which is not truth , and that to be duty which is not duty , conscience acteth as the judgement is informed ) may err and go wrong . in prosecuting of this , we shall first confirm it from some instances . dly . we shall touch on some aggravations , or aggravating circumstances of the thing , though not so much in reference to the sinfulness of it , which will make it the more wonderful . dly . we shall give some reasons of it . thly . we shall speak a word or two to the use of it . for the . that believers may thus go wrong , we shall confirm it from . instances ; the . whereof is , that frequent and famous instance of bigamy and polygamy , or marrying of two or of moe wives , in the old testament amongst the fathers and saints ; we are far from aggredging their failing in this ▪ and from making it in them so very odious , yea , we think it may be in some respect justly extenuated , and far removed from that degree of sinfulness that it would be among us , and might possibly in some cases had a dispensation in them ; yet considering . the nature of the thing , and the institution of marriage , and that of mal. . . that he made but one man , and one woman for the man , that he might have a godly ▪ seed , neither can the multiplication of mankind have sufficient weight to make it simply to be no sin . dly . considering the frequency of it , or its being in so many , that it became almost ordinary ; and dly . considering the effects that followed on it , viz. the many discontents and heart-burnings amongst the wives and children in the families of abraham and iacob ; it cannot absolutely be excused , in all cases and circumstances , else it should make an extraordinary dispensiation ( if indeed it was ) to be very ordinary , which we have no warrand for . a d . instance is in iobs friends , who were ( no question ) gracious men , ( as the lords accepting of them , and iob for them , iob . . sheweth ) yet that they erred , and were wrong in a truth in their judgements , is clear from v. . of that chapter , where the lord telleth them that they had not spoken right as his servant iob had done ; and that they did very un-tenderly handle iob , is also clear . the d. instance is in the apostles and disciples of our lord , they were believers no doubt , according to christ's own testimony given them , iohn . . and yet we will find them in several things thinking themselves to be right , and that with some sort of perswasion , when yet they were wrong ; as in that one tenet concerning the nature of christ's kingdom , which they fancied was to be with some earthly grandour and pomp , and wherein they expected some worldy credit , and greatness ; and in that of peter , mat. . . be it far from th●e , lord , this shall not be unto thee ; and if all the apostles had been put to a consultation , it is like they would have diswaded him as well as peter did ; as when he said , he was to go up to ierusalem , they said , master , the iews sought of late to stone thee , and wilt thou go up thithe ? and yet how hatefull this was to christ , is clear from the whole strain of the gospel , and from his checking of peter , at that rate of holy severity , saving ●o him , get thee behind me satan ; and the two sons of zebedee , mat. . . telling them , that they knew not what they asked ; and , acts . . he declareth to them that it was not for them to know the times and seasons which the father had put in his own power . a th . instance is that which was the very common tenet , and opinion of believers in the primitive times , among the iews ▪ viz that the ceremonial law of moses was not fully abrog●ted by the coming of christ , and is clear from acts . and rom. . and , cor. . . and . chapters , and that there was much un-clearness , in the matter of christian liberty ; they being some way rooted in their opinion , anent the distinction of meats and dayes , thinking that it was not taken away ; and though the apostles determined it , yet they could not easily be brought off from it . for the d . take some aggredging circumstances , which will make this the more wonderfull . as . that believers may err ▪ be mistaken , and go wrong , when in a very tender christian frame ; as is clear in the forecited instances of the patriarchs of iob's friends , and of the apostles , and believers in the primitive times , for , will any i pray deny , but they were in a good frame , when they had so much liberty in prayer , and preaching , and such successe waiting on it ? so that the devils were subject to them , they were also singularly dauted , and dandled in a manner , by christ jesus himself ; and had so much access to god , and so much of his countenance , yet continuing still for a great while in some of these their errors , and mistakes . . that this may be , not only among the more common sort of believers , but even also amongst the most eminent ; for , are there any more eminent then there we have named ▪ viz. the patriarchs , apostles and dis●iples of our lord ? and we may add that of paul and barnabas , acts , . what the particular was about which the contest was , we shall not offer now to decide ; it is sure in the matter , one of them was wrong , and it is like both in the manner , and yet both though themselves to be right . . there may be mistakes in very concerning and important truths : is not that a concerning truth , about which iobs friends disputed with him , viz. that god would not temporally plague a godly man ? and was not that a concerning truth anent the nature of christs kingdom , wherein the disciples were mistaken and wrong ? and if we speak of matters of fact , was not that of the fathers , and other saints , in the matter of bigamy , and poligamy a concerning thing ? yet all of them thought themselves to be right , neither did they , ( for any thing we know ) go against an explicit challenge of their conscience , in that matter . ly . it is not one or two , but many that may be under such mistakes , many of the fathers were mistaken , iob's friends were so , all the apostles were so , many thousands , yea , ten thousands of the iews that believed ( as it were almost all the believers of that countrey ) were so , being all zealous of the cerimoniall law , when yet it was abrogat . ly . they may be exceeding fervent and forward , & in that wherein they err , very bent on it ; how vehemently and eagerly did iobs friends pursue the dispute , to beat him from a sound principle which they held against him ? how serious were the apostles in these things wherin they erred ? how zealous were these sound believing iews for these cerimonies , even after the matter was otherwise determined by the apostles ? and how hot was the contention betwixt barnabas and paul ? even so hot , that they parted company . thly . they may continue in such mistakes , notwithstanding many evidences that might serve to bring them off , and against many relevant reasons given them to the contrary , how many un-answerable arguments were adduced by iob to perswade his friends of their mistake ? and yet had not the lord himself immediately interposed , it 's like they might have dyed without taking with it ; how often did christ refute that opinion touching the nature of his kingdom , by preaching of suffering , and of the necessity of his death , by telling his disciples expresly , that his kingdom was not of this world , and that they behove●●o become as little children ? and yet notwithstanding of all this , they continued in their error , not only while christ was with them before his death , but even after his resurrection , as is clear , acts . and we know what were the decrees of the synod held at ierusalem , acts . concerning christian liberty , and how it was told the believers in that time , that an idol was nothing , and yet they adhered to their mistake about their liberty , and thought still something of the idol , as paul sheweth , cor. : . ly . their error , or mistake may be continued in long , and believers may not only fall hastily , or on the sudden , in an error of judgement , or into a wrong practice , but they may live , and ly long in it ; it 's like that of iobs friends ended not in a day , nor in a moneth ; and that of the fathers was for many years together , and that also of the apostles was for several ; yea , they may continue so long , that they may die in it , and never come to so much clearness ▪ as once to know that they were wrong ; though i say not , that they may die in such an error and mistake , un-pardoned , yet they may die in unclearness , as to the things being an error , yet without prejudice to their salvation , having an interpretative and virtual repentance of every thing that is wrong and sinfull in them , and so of all among the rest ; as the patriarchs and many believers in pauls time went to heaven , who , yet very probably did die without coming to be clear in that particular wherein they were mistaken , or differed from others , who were in the right : shall we think that two godly men , living and dying in some difference of judgement , about somewhat not necessary ●o salvation ( wherein , yet the one of them must be wrong ) die not well , and in the lord for all that ? god forbid ; neither can there be any reason given , why they may not die in that wherein they lived so long , though indeed at death they may come to be more impartial in weighing the grounds of the difference , and mistake . ly . this may be for some generations ; as was that mistake of the patriarchs , and so it may continue not only in mens own lifetime , but in after generations the mistake may be propagat ; as in the primitive times , some of their debates were not soon altogether hushed and worn out . dly . these things being wonderful in themselves , we shall come now to enquire a little into the reasons of this , and they are of two sorts . . some speak sinful infirmity in men , even godly men . dly . others speak soveraignity in the holy god for the first sort that speak infirmity in us , and are culpable causes of the thing , they may be these , . ignorance , and unclearness in the understanding and judgement , for the most eminent believer in his best condition knoweth but in part ; and as his judgement is mistaken , so readily will his conscience be , which accuseth or excuseth according as the judgement is informed ; conscience pre-requireth , and some way pre-supposeth knowledge ; and therefore the man that wanteth knowledge , is called weak , so the conscience of the weak brother is spoken of , rom. . and cor. . that is , weak through want of knowledge . ly . the best and most eminent believers have a remainder of corruption in them ; and therefore are in hazard , and in a manner ready to side with , and intertain a mistake , if believers were free of corruption , it might be thought impossible that they should thus err , but that will not be till the soul be separated from the body ; so long as corruption remaineth there will be a hazard , and readiness in so far , and in some things to mistake , and to follow the misguiding of a mis-informed conscience . dly . believers are sometimes rash and hasty in drawing a sudden conclusion , and too negligent in previous trying ; taking that for gods mind , which is not so indeed ; as may be seen in samuel , who taketh elia● for gods anointed ; and in nathan , who approveth of davids resolution to build the temple , not only as it was a good work in it self , but as his present duty ; much of their error flowed from ha●e ; as he sayeth in another case , psal. . v. . i said in my haste , all men are lyers . ly there may much of this evil arise from the suffering of a prejudice to sit down or setle , when a believer is prejudged , he may hear many things , and not take them well up ; so the disciples had drunk in a prejudice at the cross , and therefore , when christ spoke of suffering to them , it 's said , they understood him not . ly . believers are sometimes un-aware ingadged in a conclusion , that byasseth their light , and maketh their conscience partial , as in searching and finding out what might clear them , so in seeking out grounds to maintain their opinion by ; thus iobs friends did first apprehend , and take up iob to be an hypocrite , and accordingly thought it their duty to bear in the conviction of it upon him ; and to maintain that conclusion , they wrest gods providence , and dispensation , not against their present light , nor , it may be from a former error so much , as from the prejudice they had drunk in . ly . believers may think themselves to be right , when they are wrong , because of a general custome , or opinion of such a thing among other believers ; taking such a thing to be the judgement of others they ingadge in it , without tryal or debate , which is given as the reason of the patriarchs their so long continuing in polygamy , viz. that it was become customary , and habitual . ly . beside the instances we gave the last day ( which might also be reasons ) believers out of their respect , and love to a good end , may think that such or such a mids is good and warrantable , without so particular examination of the nature of the mids , especially , if it be not grossely , or manifestly sinfull ; because they think that such an end is warrantable , as it may indeed be , and yet every mids is not so ; though , when the end is good , the midses are often with too little care , search and solicitude adventured on ▪ as nathan thought it a warrantable thing to build a temple to god ( and so indeed it was , ) and so questioneth not but that it was davids duty , and here he was mistaken . for the d . sort of reasons , they are such as are drawn from gods soveraignty , who hath some soveraign and holy ends and designs in such a dispensation , viz. in suffering believers to be and abide long under their mistakes . as , . it may be so ordered to humble all flesh , and to make all know their nothingness , and to learn that lesson which is taught , isa. . ult . ceass ye from man whose breath is in his nostrils , for wherein is he to be accounted of ? it would seem that believers might be laid weight upon and lipned to , if any might be so , but all flesh is grass , saith the holy ghost , which holds true in some respect , even of believers , as well as of others : this preacheth and proclaimeth mans infirmity , when most eminent believers are not exeemed from falling into mistakes , and from continuing therein . ly . it may ●e so ordered to make all others walk in fear , and to study watchfulness the more , and withall to lippen less to themselves and more to god : these things ( says the apostle cor. ▪ speaking before of the miscarriages of gods professing people ; from every degree whereof it 's hard to say that the godly themselves were absolutely exempted ) were written for our admonition ; wherefore let him that thinketh he standeth , take heed lest he ●all : in his secret and deep wisdom he letteth something be discovered , and emerge as well as written , that all , even believers as well as others , may take warning , l●st they slip and loss their feet when they are not taking heed . ly . the lord may have some more particular designs in this , though they may be much out of our sight ; and though men be under the rule of his word , and should not walk by these things as rules ; yet he will exercise his spotless adorable soveraignty in prosecuting his own holy ends and designs by mens slips , errors and fallings , without being reached with any the least ●incture or touch of pollution by them , or of culpable accession to them : as in that failing of the patriarchs , he often holily promoved the accomplishment of his promise to abraham concerning the multiplication of his seed , though that end did not warrand them in their otherways-unwarrantable practice ; for he made the promise of increase and multiplication , when there were but two ; and it is not unworthy the remarking , that even these who had manyest wives , had fewest children sometimes ; as we may see in solomon ; though yet at some other times god promoved his promise that way ; even as sometimes from other things sinful ; as in iudahs falling in incest with thamar his daughter in law , he promoved the performance of the promise concerning the messiah his incarnation . ly . for the exercise of his people , and particularly of his ministers , he will sometimes suffer differences and mistakes to arise ; ; and indeed they prove to be very exercising now and then to his own , as it was a great part of iobs exercise , that his friends condemned him for a hypocrite ; and how often complaineth he , that they vexed his soul , and were a burden to him ? yet if his godly friends had not been suffered thus to mistake and err , he had wanted that piece of profitable exercise , for no profane men would have had such access to table , and prosecute a dispute of that nature against him ; but it exceedingly heightned his exercise , that his godly friends should have been thus at difference and in tops with him : this also furthered the exercise of the apostles , and was the occasion and rise of pauls being apprehended and ▪ committed to prison ▪ viz. when he condescended to purify himself , with these men that were under a vow , according to the ceremonial law , as the divine historian gives the account acts . though the lord had designed to send him to rome , and in order to that end , paul must come to ierusalem , and be in the temple ; and to make way for that , so m●y iews shall think , that these ceremonies of moses his law are to be still observed ; and the rest of the apostles shall with all think it needful that paul should condescend so far to please these over-zealous iews , which he did , and it may be condescended but too far . ly . the lord by the rising of such differences and mistakes , may intend the further spreading of the gospel , as he did in that instance of pauls sending to rome ; and in the contention that fell in betwixt paul and barnabas ; which made them part company ; by which the gospel came to be preached in moe places , when thus parted asunder , then it would probably have been , had they stayed together ; and it s not un●ke that they both had their wonted liberty in praying , and preaching ▪ without any direct and explicite challenge breaking their peace on account of that their difference and parting . ly . it may be , to make all flesh depend on himself , when they may not depend absolutely on their own conscience , nor on the multitude of b●lievers , nay , nor on apostles , as to some practices and opinions wherein they were not infallibly inspired ; seing god may suffer them and conscience too sometimes to mistake , that neither they nor it may be made the last and supream judges , but may be keeped always subordinate to himself as such . ly . it may be ordered so , to shew the soveraignty and freedom of grace , and also the necessity of it : the soveraignty and freedom of grace , that will save such that may live long , and even perhaps die in a mistake ; it 's true we should by all means beware of abusing the freedom of grace to sin ; yet notwithstanding he will have it seen that these whom he saveth and eminently coun●nanceth are not without sin : and the necessity of grace , for keeping them when they cannot keep themselves ; yea it may be also for the praise of grace ; that if at any time the believer is keeped right and free from errors and mistakes , the praise may not be to himself whether as to any thing of the truth or of the practice of religion ; because many more eminent , better gifted , and more tender then he , have fallen ; wherefore it must be god that by his grace maketh the difference , who therefore should only have all the praise . ly . that believers may learn to glory and ●oast alone in him and not in their agreement with others that are godly , nor in their own mind and conscience simply , nor in their good frame , nor in their many gifts ; and that they may not idolize any of all these , for if they were always in the right , in a good frame , &c. these things would readily be thought too much of ; therefore the lord sweepeth all these things away , that none may glory in any thing that is in themselves , or in others ; but that they that glory may glory in the lord , and be made to profess and proclaim the absolute necessity of having god , to be all ; and eminently soveraign above all things , and to know , that though christians were in the mount with christ ; that yet it will not be that alone which will keep them right . ly . it may be thus ordered , that god may shew the special usefulness of his word ; and that his own people may know the necessity of studying it , and of cleaving to it ; and that they may know , acknowledge and adore his deep and infinite wisdom , in giving that for a rule to walk by , when they see that the best , and in their best frame may err and mistake ; and that the providences of god may be mis-interpreted and mistaken : the lord will therefore have his people to esteem highly of his word and of the preaching thereof ; and to hold them closs by that , because any other way , they may go wrong ; and indeed if men were not thus hedged in , they would very readily think that their own opinion , or the opinion and practice of others , were a sufficient rule for them , and would not care for the word ▪ yea ly . the lord may possibly have in his secret justice this design in the mistakes and errors of the godly , even that these who have prejudice and enmity at godliness in the saints , may be judicially therein hardned ; for if in another case it be just with god , to give men up to strong delusions , to believe lies , because they receive not the truth in love , why may it not also be just with him judicially to harden them in their unjust prejudice , who without all reason take up and entertain the same against godliness and the godly , by suffering some of them to slide sometimes into errors and mistakes ? by which they come in his righteous judgment to be so ●ar plagued , as to think that now they have reason for their prejudic● ; and i● may be to say , we thought them always to be such and such persons , and now we see and find them to be so ; who 〈◊〉 more weight on the practice of any then on his word ; and who will be ready to cry more out against an infirmity in a godly person , then in others ; and more , then they can be prevailed with to fall in love with their grace ; how many a corrupt and wicked man hath justified and maintain'd his own bad practice from some failing in the saints ? not to excuse their sin , but rather thereby , to blind himself and to put out his own eyes more . in the th place according to the method proposed , take a word or two of use . and . may not this instruct us that all flesh is grass , that when we look to our selves we should be humble ; and that there is need , great need of fear and trembling in our christian walk ? whoever they be that dare to abuse this doctrine anent the saints infirmities , mistakes and errors , to foster themselves the more securely in their liberty of sinning , god shall ( if continued in ) one day make it turn to the aggravation of their guilt and to the heightning of their judgment ; and however , for the time they heighten their sin exceedingly in proposing the saints faults to follow them , and not their grace and vertues : whereas this is the genuine and kindly use that all should make of them , to be watchful , to walk in ●ear , a●d to take heed lest we also fall , considering that if it hath been done ●o in the green tree , what may we fear who in comparison are but dry trees , if the lord shall leave us ( as justly he may ) to follow our own councils ? it would become us to wonder that we go not wrong and further wrong , and to look well that we be not vain of our own standing . the d use serves to teach us that we should not take every thing to be right where of for the time we may have a sor● of perswasion , neither that which many good people may think to be right : god hath given us another rule , that should be looked to and walked by , as soveraign ●nd infallibly regulating , according to which we should regulate our own , and the consciences and practices of others . therefore ly . learn hence , so much the more accuratly and exactly to put every thing to proof and tryal , that we may see whither it be so in very deed as conscience dictateth ; by all means let conscience be laid to the rule of the word , let us betake our selves and our conscience , to the law and to the testimony , and if it speak not according to these , it is because there is no light in it ; at least in so far ; and if even believers may thus err and mistake , o! how much more and more sadly may others , who sleep on in their security , without fear of being mistaken and of going wrong in matters of greatest and most lasting moment , let be in lesser ones ? putting nothing seriously to the trial , and will yet notwithstanding boast of a good conscience . the th use serves to teach believers and all of you , that ye have need to walk near god , and in closs and constant dependance on him , not simply lipning or trusting to your own council or conscience , but to him for direction and guiding . the th . use , serves to exhort believers to be very thankful , and to take it for a great and singular mercy ▪ when their conscience challengeth them for sin ; and stricks in closs with that which is the spirits work , iohn . . i will ( saith christ ) send the spirit , and he shall convince the world of sin ; o! but be it a merciful , profitable and comfortable thing , when god helpeth you impartially to search out sin , to hear the conscience it 's impartial verdict of it , and to be kindly and deeply humbled for it , and to flee to the blood of sprinkling for the pardon of it . use th . see here the necessity of knowing gods mind better , and of understanding his word better , otherwise we may err , and go wrong , and not know it ; let me say in a word , that it will be impossible to reach , and attain the scope of this text , if we study not to know gods word , and his mind in his word better ; the ignorance that is amongst us , may prove a great rise , occasion and cause of many sad mistakes , and errors , if the lord in mercy prevent not ; let god bless this word , and make it to have it 's own use , for our edification and warning . sermon vi. acts . . herein do i exercise my self , to have alwayes a conscience void of offence toward god , and toward men . the great scope of these words is , to point out that holy precisness , accuracy , and circumspection which was in pauls . walk , and ought to be in the walk of all christians ; and that is , to endeavour to have alwayes a conscience void of offence toward god and toward men. the doctrine that we insisted on last was this , that christians ought to endeavour so to walk , that in nothing their conscience may have a challenge against them ; and when we came to speak of the use , we proposed four. the . whereof was for information , and direction , how to carry in a christian life , and it is in a word , so as in nothing we may thwart our conscience either in ommitting any duty , or in comitting any sin . the d . use . was for tryal , as the words bear out pauls attainment , and his comforting himself on this ground , that he alwayes exercised himself to keep a good conscience ; whence we shew that it is a good mark of sincerity , when a man is taken up , how to keep a conscience void of offence ; and several doubts and questions were occasioned , in prosecuting of this use , which we endeavoured to clear , and answer . but because we see that such questions are almost endles , and know not if it would be to your edification to propose moe of them , we have resolved to break them off abruptly ; and shall only speak somewhat in answer to an objection , or question which cannot well be passed by , and it is this . can that be a mark of sincerity , to endeavour to have a conscience void ▪ of offence , seing even believers may often have ane evil conscience ? how then , i say , can it be a mark of sincerity , and of a sound believer , to have a good conscience ? in answer to this , we shall first shew , how believers may be said to have an evil conscience ? . how it is not in-consistent with the doctrine , nor with the use . for the . we would distinguish three things in believers , in reference to their conscience . . something wherin their conscience may justly challenge them . ▪ something that their conscience without ground may challenge them for . ly . something that may be taken for the language of conscience , which indeed is not , by which the conscience may come to be mistaken . . we say , that there are some things ▪ or cases wherin upon just ground the believers conscience may challenge him , and wherin he may be said to have an evil conscience ; as beside several others , in these , . if we take it to be ane evil conscience , that is not only silent and mute , and ceaseth to be a reprover , for even gross sins ; but also , when wakened , justly challengeth , accuseth , and condemneth for them ; a believer may fall under it both ways , as we may see in iosephs brethren , and in david , who had ane evil conscience , the first way when it was a sleep , and the second way after it was wakened ; though ane evil conscience considered with respect to the second way , belongeth properly to this head . ly . if we look on ane evil conscience , as its restless , disquieting , and vexing , called evil in respect of the effect of it . to wit , as it speaketh evil ; so the believer may have ane evil conscience , in respect of particular acts ; for which he is justly challenged ; for he may thwart his light , and may contract guilt , and bring himself under the desert of wrath , because of that guilt ; which bringeth on trouble , at least inward in his mind , and conscience , if not outward also ; as we may see in david , after his adultery ; in peter , when he denyed christ , and in many others ; certainly , as to such particular practices , believers may be said to have ane evil conscience . ly . if we consider a believers state , and look upon conscience , as speaking his being in an evil state ; though doubtless it cannot warrantably charge him with , nor challenge him for that , nor can it have just ground to say to the believer , that his state is evil ; yet it may very warrantably , and on just ground be silent , as to giving him a positive testimony , as to his good state , when he hath in such and such particulars provoked god , and caused him to hide his face ; as when david fell so ●oully , his conscience might warrantably withdraw , and its like did withdraw its comfortable testimony concerning his good state before god ▪ and though conscience here be in its duty , in withholding its testimony from the believer , while he is in such a case , yet as it doth withhold it , and so deprives him of the comfort resulting therefrom , it may , in so far , be called an evil conscience to him ; though it be not in it self , and sinfully so . dly . the conscience may also challenge a believer , for some things without ground or unwarrantably ; which we may see beside others , in these three . . conscience may charge a believer with being an hypocrite , even as to his state , when he is , it may be , much overcome with the power of unbelief , and hath the evidence of his sincerity much darkned , and seeth many things very contrary thereto , that may seem to speak his being out of christ , when yet indeed ●e is in him : the many sad plunges and difficulties that believers have fallen into ' wherein they have been pu● to think so hardly of themselves ( and not against the p●esent light of their own conscience neither ) prove that conscience may speak so and so hardly to them concerning their u●sound and hypocritical state , and yet without ground ; especially , when it holdeth not at the negation , or suspension of its comfortable testimony , concerning their gracious state , but positively asse●eth the believers being in black nature still , and ●o in an evil sta●e . d●y . conscience may challenge for that which is not sin , and so for that which it hath no ground to challenge for ▪ as we may see , cor. . vers . . compared with the penult vers . in the . vers . the apostle sayeth , there is not in every man a like knowledge ▪ for some with conscience of the idol eat it , as a thing offered to an idol , and their conscience being weak is defiled ; and vers . . he sai●h . that their conscience being weak , is wounded ; their light being weak , and supposing such a thing to be wrong , when it was not so , they were challenged by their co●cience without just ground : thus it is very ordinarily for young beginners in religion to be peirced , and wounded with challenges for many things , that these who are more strong , and fully grou● , will not at all be ●roubled for , neither have ground to be troubled for ; as these who could eat every ●ort of meat , asking no question for conscience sake . dly . conscience may challenge for a sin that hath been pardoned , as if it were not pardoned ; yea ▪ it may challenge for a sin , the pardon whereof hath been intimated ; as we may see in david and iob , who were pardoned , and yet under their affliction , the sins of their youth did stare them in the face ; and the conscience will readily challenge for old iniquities ▪ though pardoned , either when believers break out into some new act of gross si● ▪ as we see in davids case ; or when they are under some extraordinary , and very sadly circumstantiated dispensation of providence , sorely assaulted by tentation , and unbelief , crying loud , as it were , all is wrong there , as it was in a measure with holy iob. dly . we said , that some things may be taken for the language of conscience , which are not ; or we may mistake conscience , and think that it speaketh so and so , and doth challenge , when it doth not speak so , nor challenge ; which may be the reason of mens supposing the conscience to be good , when it is not , or contrarly ; and this cometh to passe , especially , in two cases . . when our inc●nation is thwarted , or our humour is ( to speak ●o ) grieved , in which case , melancholy , or discontent , or some other grief , are readily taken to be conscience ; as we may see in achab , when he got not the vine-yard of naboth , he laid himself down on his bed , and would eat no bread , but it was not from any challenge of his conscience , but because his inclination , and humour was crossed ; some degrees of which may be found with believers . ly . when conscience speaketh , only as to somewhat in part , or only concerning such or such a particular , and we draw a conclusion much broader , then that which conscience doth speak , will bear ; as when it saith to the believer , in this or this particular thou art not right ; and he hence conclud● , that he is right in nothing ; and very ordinarily it is thus with believers that are not so clear , distinct , and strong in their knowledge and faith ; when conscience sayeth , that such or such a thing is wrong , they are ready to conclude that all things are wrong , and nothing right , because one thing is wrong ; so when conscience pointeth forth such an end , not only to be lawful , but even laudable , we may be ready to think , that it allowe●h also of all , or most midses , without discrimination , that lead to the attaining of the end . now ly . to answer to the objection more directly , a●d so to shew how this is not in consistent , neither with the doctrine , nor with the use ; we say then . . that it is neither of these two last sorts of things we spoke of , that is meant , when we say that an endeavour to keep a good conscience in all things , is a mark of sincerity ; for we speak of a conscience that mistaketh not , and of a person that doth not mistake his conscience ; and therefore though conscience prejudge a man of the comfortable application of this mark , yet it ceaseth not for that to be a mark. ly . when we speak of it as a mark of sincerity , we mean not so much of a persons actual attainment , as of his sincere endeavour ; when he dispenseth not with himself , in any sin , nor in the ommission of any known duty , but is aiming honestly in every thing , to approve himself to god , as it is , heb. . . we trust ( saith the apostle ) we have a good conscience in all things , willing to live honestly ; the testimony is founded more on the sincere aim and endeavour , then what is actually attained . ly ▪ in the doctrine , we said , a believer in a good frame , will so aim to live as he may have a good conscience in all things , and the objection supposeth only , that when he is not in a good frame , he cannot have a good conscience ; and that we grant ; for he may indeed ▪ by his carnal frame and walk , spoil and rob himself of the comfortable application of this mark , and so there is no inconsistencie here . ly . this standeth firmely as a truth , that though a believer had many other marks , yet they cannot bear him comfortably through , if he want this sincere endeavour to keep a good conscience ; and it is so very necessary to a christian walk , that a believer dare not conclude his sincerity , when he ( contrary to his light ) dispenseth with himself in the commission of any known sin , or in the ommission of any known duty . the d. use is of reproof and conviction ; if so be christians ought ●o to walk , and when they are tender , will so walk , as in nothing they may offend their conscience ; then there is a clear ground here to reprove them , who profess themselves to be christians and believers , and yet aim not at this , to keep a good conscience , yea , who , in a manner cut out the ears , shut the eyes , and stop the mouth of their conscience ; is this christian-like think ye ? happy were they , if conscience had not an ear to hear , a tongue to speak , nor an eye to see , who live so , as if they cared not what conscience hath to say to them : if men should in all things walk according to conscience ; then the most part fall unde● the discovery of their rottenness , that never so much as honestly aim to keep a good conscience , though generally few will deny it ; but it will be readily said here , who are these that will sin against their conscience ? therefore we shall speak a word to these two , . can it be that men will ●in against their consciences ly . how cometh it to pass that men sin against their conscience ? for the . needeth it proof , that men will sin against conscience , and be careless to keep a good conscience ? . i would pose , put you to it , and ask you , whither is there sin in you or not ? and if sin be in you , then sure conscience is offended . dly . i would ask you , is there not sin against light ? did ye never that which ye knew to be sin ? do you not know fornication , drunkenness , tipling , lying , swearing , vanity of thoughts , id●e words , neglect of prayer , want of seriousness in it , &c. to be sins ? and do you not often go about duty , knowing your selves to be under the guilt of these sins . dly . i would ask , sin ye never against convictions of your conscience ? according to that word , rom. . ult . who knowing the judgement of god , that they who commit such things are worthy of death yet not only do the same , but have pleasure in them that do them . will any of you dare to say , but that you have been convinced , that drunkenness , and tipling , or the like , was a sin ? and yet ye have gone on in it . over that conviction . ly . have you not been challenged for sin ? and yet ye have gone over the belly of these challenges of conscience , even when it hath been presently stinging for such a sin : and on the contrary ▪ when conscience hath been putting at you , and poussing you to such and such a duty , and saying , it is no time now to put it off , and shift it , yet , have not these suggestions and challenges been slighted , and these poussings to duty , smothered , and the spirit grieved ? thly . have there been no engadgements sometimes come under , to abstain from such and such a sin , and to perform such and such duties ? and have not all these engadgements been broken ? even meerly natural men have come this length , as to come under such engadgements , who yet have flidden back from them , and violated them grosly . ly . have ye not had your own kind of spiritual exercises ? your outcryings under the sense of sin , and apprehensions of wrath in fits of sickness , or under hard and heavy crosses ; and yet notwithstanding , have you not continued in the same sins ? and if all these be clear , can ye deny that ye have sinned against conscience ? or dare ye say , that ye have endeavoured to keep a good conscience , in all things ? i grant that people fa●l into sin divers wayes ; some fall out of infirmity , and through the force and violence of temptation , and a great speat , and high-springtide ( as it were ) of corruption , giving them no leave to advise ; as it was with peter : others sin presumptuously , as these did , who are spoken of , tim. . . who put , or thrust away a good conscience , and erred concerning the faith , and made ship-wrack of them : they sin with presumption , and with an high hand , and their falling into sin is not rashly , but deliberatly , and designedly , with the full bencil and inclination of their will , whither their consciences be silent , or speak to them ; they have such and such a sinful design , and they will needs follow it over the belly of all convictions ; and will not quite their old courses , but with the dog , do return to the vomit : now , if this be a just , and well-grounded reproof , what will the condition of most part of men and women be found to be , when brought to evidence their sincerity by this mark , even an honest aim , and serious endeavour to keep a good conscience ? and if this be a good and desirable thing , as indeed it is ▪ and as few or none of you will deny it to be ; why do you thus put off , linger and delay to come at it ? if ye should incline it , how can ye shift this conviction ? conscience may be silent for a time , but it will speak , and speak loud , when sickness and the cross cometh ; as we see it did in iosephs brethren ; in such a case , many of you will find that conscience hath been much slighted ; o! when death shall come and stair you in the face , what a terrible thing will a guilty conscience be found then to be ? the terror of mad dogs , of wild boars , of felrce lyons , and tygers , will not be so terrible as an evil conscience will be , when awakened , and having death at it's back ; nay , suppose that conscience should not be awakened while ye are alive , and in this world , but that ye should slip , and sleep away like lambs , hauing no bands in your death , and that ye should die applauded of all men ; yet what will ye do with your conscience ? or how will ye stand before it , when ye shall be sisted before gods tribunal , and when the books shall be laid open ? are there not many now in hell , who , if we could hear their language , would very readily bid us , beware to thwart with our conscience , and to make it our enemy ? wo to them that take an evil conscience with them to their grave , it will be a worm that will gnaw eternally , and an inward poyson and venom stinging , burning and inflaming the very bowels ( as it were ) and all that is within the man , beyond what is here conceivable . we would therefore earnestly beseech , and obtest you soberly to think on it ; for there are many of you whom this challenge , and reproof will reach ; and if we should say otherwise to you , who never had it for your aim , to keep a good conscience , and who were never exercised to , nor seriously taken up with religion , we would but cheat and beguile you : is it possible that ye can thwart with the law of god , and not also thwart with your own conscience ? or can you thwart with your light , and your conscience be still silent ? or shall the having and keeping of a good conscience be ane exercise to paul ? and do you think to come so easily , and without all labour to it ? these , and other such , are palpable evidences of an ill conscience ; it is not sure a good conscience that yeeldeth you peace and quietness in such a case , but it is your deep security , and your being regardless of wh● conscience sayeth , that lull and rock you a sleep . for the d . how cometh this to pass , or how can it be that men and women thus thwart with their conscience ? answer . . it needeth not at all to seem strange , seing god and his word are thwarted with ; will they think we stand in awe of conscience , who stand not in awe of god , and who do not lay weight on his word , to regulate their conscience by it ? this is the great ground of peoples thwarting with their conscience , and of their regardlesness of it , even their not standing in awe of god. dly . the most part never consider their obligation to conscience , nor what is the consequence of thwarting with , or of going cross to their conscience ; therefore it is , that they care not what conscience sayeth ; is there any considerable number of persons , who think that thwarting their conscience , is such a terrible thing , at it is indeed , and as one day it will be found to be ? many had rather have a very little money in their hand , then the testimony of their conscience ; and this regardlesness ariseth from the ignorance of it , and of what great concernment it is . ly . men , even by accustoming , and habituating themselves to thwart with their conscience in lesser things , do , by little and little stupify , and in a manner , put out the life of their conscience , and ●s the apostle hath the word , they cauterize , or sear it as it were with a hot iron : hence it is , that when some truly tender christians are troubled with , and have for the matter of their exercise , any little things , or things that have in them but the least appearance of evil , others will be ready to pray to be saved from such madness and folly , because they were never accustomed to , nor acquainted with any challenge , or exercise of that kind , but have taught themselves a way of steping over their conscience ; and this provocketh god to give them up to a reprobate mind , to do things which are not convenient ▪ they harden themselves by resisting the challenges of the word , and rod of god , and of their own conscience ; and are judicially hardned , so that either conscience sayeth nothing at all to them , or they do not at all value what it sayeth ; thence , and therefore it is , that the prophanest have most ordinarily fewest challenges , and these few that they have , they trample on them ; and stiffle them , as but un-regardable , and trifling things ; whereas the most tender conscience hath readily manyest challenges : though i deny not but that sometimes challenges will bear in themselves irresistibly on the profanest of men , but they are to such very un-welcomeguests , and they endeavour quickly to smother them , or to drive them out again . ly . many byass their own conscience , and teach themselves shifts ▪ not so much to satisfie their conscience , as how to answer it , and to stop the mouth of it , and to please their own humour ; if they can give a reason for such and such a thing ( such as it is ) to their conscience , they think they do very well ; thus deceiving themselves , and being deceived ; for a deceived heart hath led them aside : hence it comes to pass , that in some things men take as much pains to byass their conscience , and to have it saying as they say , as one man would take on another to satisfie him and to bring him over to be of his mind in any matter : hence also is the debating , and strugling exercise that some will have within themselves , before they can be brought to an ingenuous confession of that they are guilty of . ly . people seek to please their conscience , when they cannot byass it ; and when conscience challengeth , they will make amends ; as ( it may be ) they will pray when they are going to commit such or such a sin ; as some profane men will do , when they are going to fight a combate or duel ; this is to bribe the conscience : thus many papists , when they have done an evil turn , will give so much to the poor , or dot so much to some pious work , or use , as they judge to be a sort of recompense ; what else is this but to bribe conscience in one thing , to hold it's tongue in another thing ? so some though they tiple all the day , think they do well , if they have been a while in the church , and will seek to stop the mouth of their conscience with that at night ; for they could not at all keep quarter ( to speak so ) with their conscience , if they had not some form of religion ; and therefore they will ( to speak so ) be brave religious men in some things , that they may get a dispensation to themselves in other things . but none of these will be found law-byding , when god cometh to reckon . ly . people in a sort bargain with their conscience , like these spoken of , isa. . . they make a covenant with death , and are at agreement with hell ; and ( like naaman , if that was indeed his meaning ) they will yeeld conscience such or such a thing , but no more ; they must have a dispensation in , and a liberty of making reservations , and exceptions , of some one or moe things ; though this may not always be done distinctly , formaly , and explicitly ; yet it is so on the matter , implicitly and interpretatively ; but that covenant with death however made , directly or indirectly , shall be broken , and that agreement with hell shall not stand , and the hail of gods wrath will sweep away the refuge of lies ; and conscience will speak at last , but not with , or under such covers of fig-leaves , that men now wrap themselves in : therefore i beseech you dally not with conscience , for it 's a fearful thing to fall into the hands of it , when it is wakened , as it is a fearful thing to fall into the hands of the living god , who acteth in , and by that conscience . the th . and last use , is an use of exhortation ; seing it is the duty of all men , and more especially of believers to walk so , as in nothing they offend their conscience ; we exhort you in the name of the lord , that ye would order your conversation so , as in nothing your conscience may have a challenge against you ; ye will all readily think that this is very reasonable ; and indeed , if we prevail not in this , wherein can we expect to prevail with you ? we seek no more of you , but that ye would so walk as that living and dying , your conscience may not flee in your face , but may give you this testimony , that ye have aimed to keep a good conscience in all things , and to live ●onestly : ye may possibly think that this is a fair general , and that he is a very gross and profane man that will deny it ; and yet we would think that many of you were come a great length in religion , if we could prevail with you but this far , as that in all things , living and dying , ( as we said ) ye might study to have a good conscience : and this being no contraverted , nor debeatable thing , we may with the more confidence press it upon you , especially , seing it is the very soul and life of religion , and where that is not ▪ there is nothing of truth in religion . that this exhortation may be the more clear and cogent , we shall speak a word to these three . to what this is to keep a good conscience in your walk . . to some motives to stir you up to it . . to some helps to it . for the . it includeth these four , which should go along in your walk ; . that ye commit no known sin , for there will be no good conscience , if that be adventured on ; ye who know that ye should not take liberty in drinking drunk , in swearing , in profane or idle speaking : &c. walk so as ye may not thwart your knowledge . ly . it taketh in this , that as ye would commit no known sin , so ye would ommit no known duty ; because , though every sin doth wrong the conscience , yet the sin that we know , and yet commit , and the duty that we know , and yet omit , doth more directly strick against conscience ; ye who know that the sabbath should be kept holy , that ye should pray in secret , and in your families , that ye should not offend one another , &c. beware of hazarding on these contrary to your light . ly . it takes in , and supposeth , that ye do nothing doubtingly ; for rom. . he that doubteth , and doth is damned ; he is sentenced , and judged as to that particular . ly . it includeth this , to endeavour to be right in the manner o● performing all duties , and to have a single end ; it is not enough to pray , or to be in the practice of any other commanded duty , that will not quiet the conscience , if ye study not to be right in the manner , and to do it for the right end ; the want of these requisit qualifications of acceptable duties , will make such things as are lawful on the matter , turn to be grounds of challenge from the conscience : but somewhat to this purpose hath been spoke of before , therefore it hath now been but touched . dly . for motives , . there is nothing that is a more clear duty ; it is written in the hearts of all by nature , heathens have it engraven on their hearts , as we see , rom. . . their conscience beareth them witness , and their thoughts excuse or accuse one another ; and they have called it a brazen wall to have a good conscience , as to a sound walk in their moral sense . dly . there are many and great advantages attending it , as namely , . it giveth a man much boldness in approaching to god. iohn . . if our hearts condemn us not , then have we boldness towards god , when we go to pray . . it giveth ground also to expect ane hearing , iohn . . whatsoever we ask we receive of him , because we keep his commandments , and do these things that are pleasing in his sight ; and cross not our light and conscience in neglecting any of them . ly . it keepeth a man from much sin ; and is that , think ye , little advantage to have little ( comparatively at least ) on a mans score to reckon for ? thly . it maketh a mans life cheerful , so prov. . . he that is of a merry heart hath a continual feast ; which is nothing else , but a heart cheerful in god from the testimony of a good conscience . and this is it on the matter , which guardeth the the heart and mind , so that no cares can considerably disquiet it , as we have it , phil. . . the heart is guarded , yea , garisoned ( as the word is ) with peace , that there is no storming , nor intaking of it by outward troubles : it is the joy that strangers inter medle not with . thly . it is a sweet and strong cordial in affliction , when christians are persecuted by strangers , or by false brethren , are in sickness , in prison , in perrils by sea or land , &c. this is our rejoycing , the testimony of our conscience , sayeth the apostle cor. . . in the midst of afflictions ▪ thly . and more particularly . it is a sweet and soveraign cordial when death approacheth , hezekiah can say then , remember , lord , how i have walked before thee in truth , and with a perfect heart ; it putteth the soul in a posture of dying , somewhat like old simeon , and giveth some ground to say with him , now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation . the necessity of it will yet further appear , if on the other side , we look to the disadvantages that wait the want of it , though men could be content to live a heartless life , to hazard on sin , to neglect prayer , and other duties ; yet they would consider the terrour that followeth ane evil conscience , and how it breedeth and breweth a hell within their own bosom : there is then a necessity , an absolute necessity of a good conscience , that quarrels be not , and abide not betwixt god and us for ever . ly . for some helps or directions to keep a good conscience ( and we wish we were all in a posture and frame of soul to meet with , to receive , and make suitable use of them ) . endeavour to have light and clearness in the matters of god , and what concerneth your own good ; let every one be fully perswaded in his own mind , as it is , rom. . . it is not possible , that ye who are grossely , or very ignorant , can keep a good conscience ; ye know not when ye sin , nor when ye do duty aright ; yea , although ye may do duties , or things good on the matter , the want of knowledge , maketh you want the testimony of that good . alace ! that many wise and rich men , that can speak well of the things of this world ▪ should be quite ignorant of the things of god ▪ and many of you would think shame of it , if we would point you out . ly . advert and take heed to what conscience sayeth ; the truth is , most men , take heed to what may further their designs in externalls , to what their wit and reason carveth out to them , and to what their own light thinketh , or ( as it were ) overly sayeth is right , and presently step to it , and never ask what science well informed from the word sayeth ; this maketh many men say , and do in their haste , that which they repent of afterward : therefore ye should learn to put conscience to speak , consult not with your designs , nor with your wit and reason only ▪ nor mainly , but retire , and consult seriously with your conscience , commune with your heart , and be still , stand in awe and sin not ▪ as it is , psal. . . consult not with flesh and blood , let not their advice come in betwixt god and you , and finally determine you ; but reason with your selves , think , this and this our inclination sayeth , and this and this our overly light sayeth ; but we will put conscience to it , and hear what it sayeth ; and yet it 's but an inferior rule , and therefore we should not take every thing from conscience without ground , but hear what the superiour rule of gods word sayeth ; and this is a right circle wherein ye should turn your selves , even to try your light by bringing it to conscience , and then to try your conscience by putting it to give a reason from the word . ly . be exceedingly aware to thwart with your light in the least thing , and abstain from every thing that seemeth to come in tops with it ; for conscience is a very tender thing , if we stand not in awe of conscience , we may provoke god to give us up to do what we will , and to send us , like lambs to feed in a large place ; therefore i say again , beware of thwarting in the least thing with your light , and your conscience . ly . as ye would hear what conscience sayeth , before ye do any thing ; so when ye have done it , ye should consider how ye carried in it , according to your light , and whether ye have had a good conscience in such a thing , both as to the matter , and the manner , and put your conscience to speak to that , and hear what it sayeth concerning what is done . there would be in this much singlenesse ; for if the eye be evil , it will make the who●e body full of darkness ; hence paul putteth a good conscience , and sincerity together , cor. . . if we should speak never so many good words , and do never so many good ●hings on the matter , if we be not singly minding gods honour in them , they will not be acceptable : the want of sincerity will be as the dead ●ie , in many a mans pot of ointment , of called for duties ; that will make it cast forth ane evil and stinking smel , the savour of a good conscience will sure be wanting where singleness is not , or where conscience is made subordinate to our carnal interests ; many may have a resolution to do such and duties , who yet make these to keep level with carnal designs ▪ and interests ; it 's impossible , when men come not as new born babes to drink in the sincere milk of the word ▪ that they can profit , let be grow thereby . ly . be frequent and serious in making humble and believing applications to the blood of christ , to the blood of sprinkling , that thereby your consciences may be sprinkled and purged from dead works : for the great ground of your p●ace is not your seriousness and sincerity , but his satisfaction ; many of our works and duties , alace ! want life , and if they be not sprinkled with the virtue of his blood , they will be but as so many dead weights on the conscience ; and indeed there can be no truly good conscience , whatever else be , if this be neglected : let then these that would be at a good conscience make use of these ▪ directions and helps , and they shall doubtless come the better speed : now ▪ we are sure that this is the truth of god , to wit , that we shoold indeavour to have , and to keep a good conscience in all things , and alwayes toward god and men ▪ which a very heathen , were he present with us would not contradict ; and it is very useful for you ; though it may be , some profane wretches will be ready to say , what needeth all this niceness ? and as it is a truth , and a most concerning truth , so nothing will make your life more truly cheerful and comfortable ; and if it be neglected , or slighted , all your knowledge , all your disputs about religion , all your tastings of the good word of god , all your prayers , or what else ye can name , will be to no purpose ; and seing it is so very important , and concerning a truth ; we leave it on you before god , and put it home to your conscience , to make it your exercise to have always a good conscience void of offence toward god and toward men . we mind not to come back again on this text , nor to touch on the rest of the doctrines at first proposed from it , what we have said being principally , if not only , designed ; and most , if not all the other doctrines being one way or other reached in the prosecution of these that we have at length spoken to : the lord graciously blesse what ye have heard . sermon i. peter . . ( not the putting away of the filth of the flesh , but the answer of a good conscience towards god. ) conscience is in it self a most excellent gift of god , given to men , having an excellent nature , being waited with many rare and choice uses , and advantages throughout their whole life ; and when it is rightly used , it is one of the special freinds that men can have on earth , and one of the great things that this gospel , and the preaching of it aimeth at ; even to direct and help them how to come at a good conscience , and how to keep a good correspondence with their conscience , so as they may be comfortablie assured , that they indeed have this good thing ▪ which is called a good conscience ; yet when conscience is abused , or not made right use of , it turneth to be one of the greatest unfriends and enemies that men have in this world , nay in that world which is to come . having spoken somewhat to this before , and in the last observation that we drew from the former text , which was , that men ought to walk so , as not to offend their conscience in any thing ; we shall now speak somewhat to one direction and help that is greatly , if not mainly contributive and useful in order to the attaining of that notable end ; which is this , that men who aim to walk answerably to that rule , so as in nothing they offend their conscience , had need to observe carefully the language of conscience . it is not our purpose to stay on the particular consideration of the scope of this scripture , nor so much as to name , let be to prosecute all the points of doctrine that may be drawn from it , but only to discourse a little from the words inclosed , and shut up within a parenthesis , as they relate to our end and design . first , then in a word , the apostle is here putting a difference betwixt external service , and the internal power and efficacy of the work of the spirit of god on the conscience ; and when he is speaking of baptism , he giveth this caveat and advertisement , that it is not the washing of water in that ordinance , that reacheth the great end of it , but the answer of a good conscience . ly . he sheweth that the differencing , and march-ridding character of the one from the other is , in what answer the conscience giveth concerning the thing that the man is about ; and declareth that it is not simply a good conscience , but the answer of a good conscience that giveth ground of hope , and boldness of confidence to obtain the promise . from the words these three observations arise clearly , first , that there is a faculty in conscience , that is able to give ●ne answer to a man concerning his spiritual state and condition , and concerning his actions ; so that if the question about these , or any of them be put to the conscience ▪ it can return answer , and signifie it's sense , and give it's verdict concerning that which it is questioned about ; the answer of the conscience implyeth so much . ly . that the answer of the conscience is different and distinct from the outward answer of the mouth or profession ; for a mans mouth and profession , and the external ingadgement that he cometh under in baptism , or any other ordinance or duty , may say one thing , or give one answer , when the conscience may say another thing , or give another answer concerning the mans sincerity in the thing . ly . that the answer of a good conscience , that is , ane answer from the conscience on good grounds testifying a mans sincerity , is a most excellent and comfortable thing . it is the first of these , that we intend to speak a word to at this time , viz. that there is a way of getting an answer from the conscience , and of understanding it's mind about any thing that men shall put to it : or thus , conscience hath a way of making known it's mind , and giving an answer about any thing that is put unto it : these words answer of conscience , implyeth so much ( as we said ) especially being distinguished from the externall service , and administration of baptism spoken of in the words before ; and it is yet more clear , if we consider how the scop runneth in comparing of these two together , viz. the verbal restipulation of these that are come to age , and the inward answer of conscience ; there is the gospel on the one side requiring such a thing , and the answer of the party baptised on the other side ; and the apostle maketh the answer of the conscience distinct from that , though sometimes it goeth along with it ; so that a man will not answer more clearly to the thing then his conscience will , when it is seriously put to it . this might be branched out in these three , . in respect of a mans state . . in respect of some truth of religion , and of the hearts imbracing of it , . in respect of some practice or duty that a man is called to : all these do fall under the answer of conscience , when it is questioned about them ; but it is the last of them that we intend to speak to , viz. it 's answer as relating to a christians duty and practise , about which conscience being asked or posed , is able to give him an answer ; which i shall clear from two grounds , and then come to the use. the . ground is taken from the nature of conscience , which we some way explained , when we began to speak of this subject ; conscience being deputed of god , in man to take strick notice of every piece of his walk and practice , and being the candle of the lord , searching all the inward parts of the belly , to let men see what god calleth to , and to put them in mind their duty : this ( i say ) being the office of conscience , and the end why god hath placed it in men , it is no doubt furnished with such a facultie ( if we may speak so ) as to be able to give an answer concerning what it is queried about . more particularly it hath a three-fold power in reference to a mans way ; and thus it represents god in three of his attributs . . it hath a power of counselling , advising and carving out of a mans duty ; so that when he doubteth what is to be done , conscience hath a power to advise him , and give him an answer ; and this is called the dictating of the conscience , answerable to the soveraign authority of god , whereby he commandeth all his creatures ; to whom conscience is subordinat ; in which respect men are condemned for thwarting with their conscience , rom. . ult . who knowing the judgement of god , that they that commit such things are worthy of death , not only do the same , but have pleasure in them that do them : here is conscience dictating to men , what they should do before they do . ly . there is a power , or something in the conscience , that goeth along with a mans acting , or that waiteth on him in the time of his acting in duty ; and this especially , is called the testifying of conscience , or it 's bearing witness , concerning the sincerity , or un-soundness of the act ; not on●y doth the mans mouth speak , and his hands do , but the conscience will give answer , if the heart be going along with the mans speaking and doing , or not , wherein it represents gods omniscience , or all-knowledge ; hence it is , that psal. . . david saith , when thou saidst , seek ye my face , my bea rt answered , thy face will i seek ▪ o lord. and psal. . . o my soul thou hast said unto the lord , thou art my lord ; this is the language of the sincerity of the heart testifying by the conscience ; or conscience answering the sincerity of the heart . ly . there is a power in the answer of the conscience , which is subsequent unto , and followeth upon the action when done , either approving , or disapproving , either accussing , or excusing , either absolving , or condemning , called the recognoscing , or examining of the conscience ; which is done , when conscience putteth the man's deed or action when performed to the tryal , and having tryed it , passeth sentence on it ; thus conscience representeth god as iudge , and as a just judge : now all these three being in the conscience , viz. a power of counselling , commanding , and dictating to a man what he should do , a power bearing testimony concerning the manner of his doing , and a power of recognoscing , and examining after he hath done : it telleth us plainly that there is such a thing as conscience declaring it's mind , and giving an answer to men concerning their duty , in what it is put to give an answer about ; else they could not know it's mind . the d . ground is taken from the clear and manifest effects of conscience , it 's testifying or answering ; what , i pray , maketh a restlesness in the bosom of people ? but conscience its challenging or reproving ; what causeth tranquility and peace within , when reproaches and revilings are without ? but conscience bearing witness to the man of his innocency in , and his being free of these things wherewith he is charged ; and what is it that l●yeth on a restraint , and bond as it were on the mans spirit ( as paul sayeth of himself , acts ▪ . i go hound in the spirit to ierusalem , ) but the conscience ? it is not only the weight that floweth from the word of god , but also the weight that floweth immediately from the conscience joying with , and backing the word ; now if the conscience had not a direct , and distinct language , or answer to give to men about their actions , there could be no such effects following it . the uses are two , the . for direction . the . for reproof ; the use for direction , is , that seing there is such a thing as the answer of the conscience , whereby it maketh known it's mind , when it is asked concerning our way , we ought , if we believe that we have consciences to put them to answer , and to observe what they say , and what answer they return ; if conscience hath a language ( i say again ) let us put it to speak out , and let us be very ready , and attentive to hear what it speaketh . to clear this a little , we would consider that there are two things in a christian walk , in reference to this correspondencie which a man should keep with his conscience , the . ( which is universal and irresistable ) is , when the conscience asketh men , or putteth questions to them , such as , why did you this or that ? why did you leave this or that undone ? as it is cor. . . asking no question for conscience sake . that is , asking no question for answering of these questions which conscience will ask . the d . is , when men ask questions at their conscience , to prevent it's questioning of them ; as indeed we should be taking pains before hand to know , and take up the language of our conscience concerning our practice in this , and that , and the other particular that it may have no just ground of challenge against us . i shall instance this in three things , and hold at the first for the time ▪ . we should observe the language of conscience before we put our hand to any duty . ly . we should observe the language of conscience in the interim , or in the very time of our going about duty . ly . we should observe the language of conscience concerning duty , when we have done and gone through with it : in which my meaning is not , . that we should in clear and necessary duties start , or put questions ; but that in things indifferent , in their own nature , and in such duties as are necessary , and do semper , or ever oblidge , though not ad semper , or in all differences of time , but only hic & nunc now and then , to wit , at due and seasonable times ; or as to the right timing of these necessary duties , ( for every thing is beautiful in the season thereof ) wherein a great part of our work along our whole life lyeth , the answer of our conscience should be observed : for though many conditions , stations and actions be lawful , yet conscience decideth , whether i be called to such and such a station and condition of life , and whether such a thing be a duty to me at such a time , and how it ought to be gone about , as to the manner . neither . dly ▪ do i mean , that we should , in these things expect any extraordinary thing , or somewhat more then an ordinary impulse of conscience , laying on a sort of constraint or necessity on us , in an immediat way , which would be dangerous ; but my meaning is shortly this , that there is a possibility in gods ordinary way to know , what conscience sayeth , to them that will observe the answer of it , both before , in , and after duty , and that we should aim , and endeavour to understand and take up that . for further clearing of this use , we shall speak a little to some five or six questions : as namely , . what this answer of conscience is ? dly : how the conscience giveth it's answer ? dly . what is called for from men , to find out this answer ? ly . how this answer of conscience may be discerned ? ly . if this answer of conscience be discernible at all times ? ly . what is to be done in such cases , wherein the answer of conscience is not so clear as men would have it ? for the . what this answer of conscience is ? i answer in short , that it is distinct from a mans inclination , from his affections , and from his naked judgement or light ; there is something in a mans natural inclination , that is ready to swey him to this or that , but that is not conscience ; there is also something in a mans affections , as in that which he feareth , or desireth , and loveth , that may swey him ; neither is that conscience but often that which is contrary to conscience ; there is likewise something in mens light ▪ from which al●o conscience differeth ; because an natural , and un-regenerat man , that maketh no conscience of his wayes , may , notwithstanding have a light in his judgement , by which he is put to come to church , an● possibly to pray , and do other duties ; and yet it may be from no answer , or dictat of conscience , that he doth these duties : we conceive therefore that this answer of conscience , is something different from , and beyond either inclination , affection , or bare light ; and that it is light and conscience going joyntly together ▪ or some conclusion drawn from the word ( for we are speaking here of conscience as it is in people living in the church , under the ministry of the word ) that such a thing is duty , and conscience thereupon putting on to it , or a conclusion drawn from the word , that such a thing is a ●in , and conscience thereupon deterring from it ; thus it differeth from light simply considered , in as far as it is a conclusion drawn from such grounds as the judgement , or light in the judgement layeth down to , or before it ; it is an answer that not only hath truth in it , which may be from light ; but its ane answer as having a truth in it that is drawn from such a ground warranding such and such a practice ; conscience looking on it , as gods mind , for directing it in it's duty , and on that account putting on to it . as to the d . question , how the conscience giveth this answer ▪ or how it maketh it's sense and language of things known ? in answering to it we would be sober , and not curious , no● more particular then we have ground for ; in short then , we conceive that there are these . wayes , how , and whereby conscience giveth it's answer ▪ to let people know when it is pleased or displeased . . when it bindeth and tyeth such or such a word , ●mporting such or such a duty on a man , that he can no way get himself rid of ; nor it shaken off , as when he is disputing and debateing within himself , whither such a thing should be done or not done ? conscience answereth on good ground , and either biddeth him abstain or do ; and hath a pou●s with it , because the word of god commandeth , or forbiddeth it , and this is not only because there is a word for it , or against it ; but clear light drawing a conclusion from such a word , whereupon the conscience bindeth it on the man , so that it cannot be got shifted , nor shaken off ; for we know that men may know many duties , and yet not do them ; and upon the other hand , that men may be stirred , or poussed on to do that which it 's not gods mind they should do ; so then it is the answer of conscience , when the word , and the conclusion of conscience are connected , and joyned together ; so as the one is the ground of the other , and floweth from the other ; and this is the most special way how conscience maketh it's sense of things known ; the word of god being the rule of conscience . a d . way , is ▪ by some secret discontent , or restlesnesse in the conscience , if a man do such a thing as is not duty , or if he do not such a thing that is pointed out to him to be duty , either through ignorance or inadvertancy ; the conscience then as it were , hunteth the man with challenges , disquieteth , and maketh him restlesse till he practise such a duty , or abstain from such a sin ; and this we find to have been often in the saints recorded in scripture , they having had no rest till such a thing was done , and such a thing abstained from ; which floweth from the nature of conscience , accusing , or breeding discontent , because of un-answerablenesse to the rule . ly . conscience hath a way of signifying it's mind , by making some impression of terror , to back and second more than ordinary convictions of , and threatnings , and challenges for sin ; when sin is committed , conscience convinceth and challengeth ; when this doth not the turn , upon the back thereof cometh the threatning , and some fits of terror ; sometimes the threatning is conditional , sometimes the peremptory certification is added ; sometimes again the impression of the threatning will be more sensible , sometimes more insensible : when conscience giveth advice , and dictateth from the word , it maketh use of the commands ; but in the sense we are now speaking of , it maketh use of the threatnings ; as for instance , it 's said in the thrid command ; the lord will not hold him guiltless that taketh his name in vain ; now for any degree of this guilt , conscience challengeth , and when that is slighted , thereupon conscience goeth on , and maketh the threatning terrible ; for challenges bear in convictions of sin , and convictions represent the threatnings as more terrible ; and threatnings bear in the apprehensions of wrath ; and hence is the exercise of conscience in some that wakneth , and raiseth a terrible storm in it . a th . way , how conscience giveth it's answer , and maketh it's mind known , is by an inconceivable inward calmness , peace , serenity , and tranquillity in the soul ; so that when a man reflecteth on his doing of such and such a thing , and comparing it with the rule of the word , findeth it agreeable to the same , all his terrors evanish , his mind is calmed , and he findeth much sweet peace , delight and acquiesence in the thing ; this is nothing else , but conscience giving it's answer : all which had great need to be carefully compared with the word of god , and that his mind therein be very clear ; because , as there may be much bastard peace on the one hand , so there may be many groundlesse challenges on the other , which are not to be taken for the language of conscience . as for the d : question , what men are to do , that they may find out , and get a clear answer from their conscience ? or what is called for from them , to find out the answer of conscience ? we shall answer this in these three ; . something is to be done before we put our selves to the search , or conscience to give it's answer ▪ dly . something must accompany this duty . dly . something is called for after this duty is done . . we are to do something before we put conscience to it to give it's answer . and . it is necessary , that men be well informed of the truth of the thing in general ; for to come blindly to conscience is to tempt it , and make it a snare to our selves ; therefore ( i say ) we should be well informed ▪ to the end that conscience may have ground to give a clear answer ; for our conscience is like the iudge , and our understanding like the advocat , that maketh the cause known ; and if all things pro and contra , for , and against , be not proposed and discussed by the advocat , conscience , which is the judge cannot give a distinct answer or verdict ; this is the reason why many consciences do err , because there is not pains taken to inform them . ly . when the judgement is informed , men should put the conscience to it to answer ; they should not content themselves with this , that they have filled their heads with so many arguments for such a thing , but should let them sink down to the conscience , and study to know what conscience thinketh of them ; for conscience ( as we said before ) is some way beyond bare light ; therefore , when we have gotten light in a thing ; we should not hold there , but take it aside , and communicate the matter to conscience ; as the word is , psal. . . commune with your heart upon your bed ; there is a communing with others in speaking with them , a communing with books i● perusing them , a communing with our inclinations and affections , and taking notice what they would be at ; and a communing with our light , if we be clear in the thing ; but beside all these , there should be a communing with the heart , or conscience ; which we conceive is often neglected , and men often start , and strick in with things without deliberation , thinking if they have light for such a thing , that it is enough for making such or such a thing to be duty : it is true , ane argument from light may induce to the thing , yet we are neglective , when we bring it not to the conscience . ly . men should bring things impartially to the conscience , we should take heed that we we be not pre-occupled , or prejudged , lest we get ane answer according to our idol ▪ as well as we should beware of byassing and bribing conscience : if the eye be single , the whole body will be full of light , but if the eye be not single , darknesse may be had from the conscience in stead of light : not that in clear things , that are duties at all times , we should be sticking and mo●e questions , which was balaam's fault ; but in things indifferent , or though lawful , yet not called for at all times , nor from us in such a station or relation ; when the question runneth , whether the thing be lawful to us or not ? or if we be called to it at this time , we should be single , and take ane answer from conscience as god cleareth it . ly . we should give attention , le●d to our ear , and take good heed what conscience ●nclineth to , and saith , whither it inclineth this way or that way : as when we ask a question at 〈◊〉 , we use to be silent till they answer , so should it be here ; and if conscience seem not to speak , we should wa●t on , and not be hastie ; especially , we should look well that we distinguish betwixt inclination , the affections of fear , passion , and the like , and the answer of conscience ; lest we take the one for the other , we should both take heed that it be conscience that answereth , and that we take up the meaning of conscience , it 's answer aright : in order to which there should be a quieting , and hushing of all things within the man , that there be nothing to disturb in taking up the mind of conscience , or that may prejudge conscience in speaking , and giving it's answer . ly when conscience hath spoken , we should put its answer to proof and tryal , and see if it be the answer of conscience indeed ; we should take the answer of conscience to the rule of the word , and see if it be agreeable to the same ; even as we should take our light to conscience , that conscience may testifie of it , so when we have gotten ane answer from conscience , we should take it back to light , and see how it agreeth with the word ; for there is a great correspondence betwixt these two , conscience and light , conscience serving to ballance light , and light to confirm conscience , which being gods deputy , set up in man to speak his mind , ere we can follow ought as the language of it , we should ask for his warrand ; and if it produce no word for the warrand of what it saith , we should not take it for the answer of conscience , or at least it should be looked upon , as a mistaken answer ; hence it is , that some when they get a little lightning after prayer , and do not put it to the tryal , and yet rest on it as ane answer of conscience , are mistaken ; yea , this is the reason why many of gods people , who have some access and liberty in their addresses to him , are mistaken ; for it is not access to him , nor liberty simply that warrandeth conscience to speak , but the word of god. as for the th . question , how this language of conscience may be discerned , and distinguished , or differenced from mens light , inclinations and affections , of fear or desire , and liking to be at a thing ; which will stir and make restless , as well as as the impulse of conscience ? we answer , . the answer that conscience giveth is alwayes from the word , if it be right ; and upon that account , that the word warrandeth it , it not only sayeth , that such a thing is agreeable to the word , but presseth to it , because agreeable thereto ; as for instance , to allude to that word , ( if not more ) he that giveth to a disciple a cup of cold water , in the name of a disciple , shall not loss his reward ; we may give somewhat to a man that is a disciple out of pity , or on some other natural , or moral considerations and relations , and light will direct to that , and the natural conscience may pousse to it ; but to make it the answer of a good conscience , it requireth a re-duplication , that we give to him , as , or because he is a disciple , and member of christ ; so one may pray , and come to church , and have an● impulse to it , and yet not from a good conscience , as another doth ; because the one cometh as in obedience to a commanded duty , the other not , but on some other account ; the reason is , because conscience presseth to obedience on that account ; but light , inclination , and affection , presse to obedience on another account , as from some selfish motive , or consideration , supposing it to be a duty . a d . way to discern it's answer , is this , light , inclination , and affection put to the thing in the general only , but the answer of conscience respecteth all the circumstances of the thing ; conscience doth not only say , go and pray , but pray in this manner , to wit , with faith , love , fear , reverence and sincerity of heart ; the reason is , because conscience considereth the duty , as circumstantiated in the word , and therefore it 's answer is no broader , nor narrower then the word is ; whereas , when a man is put to such a thing from credit , fear or desire , his practice is extended no further then to such an● end ; credit , fear of loss , or the like , ( if he have any regard to circumstances ) levelleth and moduleth him in all the circumstances of his acting ; so as he may attain that which driveth him on to such a duty ; but when conscience putteth to duty , that god may be obeyed , and peace in him injoyed , it regulateth the man in all circumstances of his duty , in order to that end ; and this is the reason why some are so soon , and so well satisfied with duty , others are never throughly satisfied ; because the one goeth about duty for the fashion , to guard against , and hold off challenges , or for some other sinister end , and so is still driven on from such a principle , and for such ends : but the other goeth about duty , in obedience to god , a●d so as he may have peace in him ▪ and while any thing is wanting that may m●rr that , he is disquieted . ly . we may discern it from the nature of the answer , and the effects that it hath on the 〈◊〉 , to whom the answer is given ; conscience being gods deputy , and the most divine thing in man : even the candle of the lord that searcheth into the 〈◊〉 and inward parts of the belly , and when acting it's part aright , the most excellent representer of god ; if it be well observed , answereth . . in another manner , and with another kind of authority boldnesse , and holy statlinesse then bare light , affections or passions do , which , though they drive more violently , yet not with such divinness ( to speak so ) nor with such majestick authority . and therefore , ly . when conscience answereth , it some way silenceth lusts ▪ and sinful passions , which confuse , and ( to speak so ) put a person through other , so that there is not that serenity and calmnesse , that there is in the soul , when conscience is asked at , and clearly answereth ; the light of conscience well informed , being the light of god , is clear , and quieteth , though often it be not so sensible to us , as our own inclinations and affections that agree better with us . ly . the answer of conscience hath more influence on the man to humble and abase him , and to make him vile in his own eyes , because it speaketh gods mind , it serveth to exalt god , and to advance the work of mortification in himself ; but where this is not , and men are soon made frothy and conceity , by the answer which they get ▪ and the very first re● of it , is to puff up , and make vain ; it 's sure , at best , but the answer of light , and not the answer of conscience , nor gods speaking in and by it . we shall proceed no further at this time ; that which we aim at , by all we have now said , is in a word this , to shew , that as upon the one side , ye should learn to give conscience some imployment , and seing it can give you an● answer , to put it to it ; and not to bear about you such a noble counsellour and adviser , without making suitable use of it ; so upon the other side , that ye may learn to know when conscience speaketh , and what it speaketh , and that ye may give it obedience , when it speaketh according to the word : in a word , the right use-making of conscience is intermixed , and interweaved with the wholepractice of christianity and where it is rightly observed in one thing , there will be ane honest aim to observe it in another , yea in every thing : and this may be another difference , betwixt the answer of conscience , and that o● light only , or of any other thing ; viz. that the supposed answer of conscience , or of light in the judgement , which is consistent with loosness , is never to be taken for the true answer of conscience ; for ▪ as we cannot keep communion with god , when we are not walking in his way , so we have no warrand to expect keeping of good correspondence with our conscience , because the language of conscience is gods language : therefore it is the duty of all to walk so , as they may keep a good correspondence with their conscience ; and it is ane evidence of a sinful incapacity to discern the language of conscience ; when there is not ane constant endeavour to walk according to the strain of a good conscience in every thing . sermon ii. peter . . ( not the putting away of the filth of the flesh , but the answer of a good conscience . ) at a former occasion , we proposed this doctrine from these words , that the conscience which is in men hath a way of signifying it's mind to them concerning their actions , to let them know when it is satisfied , and when dissatisfied , and to give them some sense of them , called , the answer of the conscience : the use of the point was . that if it be so ; men and women should , in all their carriage and actions indeavour to know what sense conscience hath of them ; they should ask advice of conscience , and take it's answer before they act , in the time of their acting , and when they have done acting . in prosecuting of this use ( which is the main thing aimed at ) we proposed for clearing it , . what this answer is ? which is especially to be looked to , not as determining simply what is right , and what is wrong , for that is done in the word ; but that in things lawfull and in those duties ▪ that ( as was said ) do not oblidge ad semper , or in all differences of time , we are by the answer of conscience to try our particular call to them , the right timing of them , and the right maner of going about them . dly . what way conscience maketh it's mind known , and giveth this answer ? dly . what way should be taken for finding out , and obtaining this answer ? thly . how it may be discerned to be the answer of conscience , and not our own particular inclination and affection ? there are yet two questions remaining , for further clearing of this use , to be spoken to . . if even when men are desirous to know the sense and answer of concience , it may not be silent , and no distinct clearness attained to , whither they be called 〈◊〉 such a thing , or not , or how they are to go about it , or how it should be timed ? dly . if conscience may sometimes be silent , or at least not answer so clearly , what then is to be done in that case ? as for the . we shall answer it in two assertions , and then clear them . the . assertion is , that sometimes in gods wise , holy , and soveraign providence , and in his secret , profound and mysterious way of ordering things , it may so come to passe , that men may set themselves to enquire at conscience , and yet after inquirie not find , at least for a time , so clear an answer , as to warrand and direct them what hand to turn to . the d . assertion is , that sometimes conscience may speak , and answer clearly enough ; and yet men from some one tentation , or sinful distemper or another that they are under , and from negligence , and sinful inadvertancy , in taking heed to the answer of conscience , may think that it speaketh not clearly , when it doth , and thus be le●t in the dark ; so that conscience is not alwayes to be blamed , as if it answered not , when we think so . for clearing of the . of these , that conscience may be silent , or not speak so clearly , even when inquired at ; we suppose it is clear , not only from the experience of all generations , wherein believers , ( if put to speak ) would declare , that they have sometimes been very desirous of light and clearnesse concerning their being called to this , or that place , station , or state and condition of life ; as also it may be , as to the way and time of performing some called for duties , and yet have not attained to clearness therein : this one thing will both clear , and give the reason of it , viz. that conscience being gods deputie , whereby his mind is made known , cannot speak , when he keepeth up himself ; and seing he may , and will , now and then keep up himself for a time ; conscience , during that time , may , and must be silent ; because conscience cannot speak , but according to his order ; and there being wise and holy reasons moving him ( to speak so ) to keep up his mind ; and that he may , in some sense and respect , deal with others , as it 's said he dealt with saul ( whom , in a great strait , he refused to give answer to , either by dreams , or by urim , or by prophets ) so as not to give them clearness , by one means nor another ; neither from his word , nor by their conscience , as calling them to such or such a particular thing ; it is no marvel , that in such a case , men be in the dark , and that conscience keep it self silent . yet dly . for clearing the matter further , ye would consider two sorts of causes that this proceedeth from , some whereof are culpable , and sinful on our part , procuring this as a just punishment of some former sin , or of some present evil , and sinful frame : other some are soveraign on gods part , yet tending in his secret providence , to promote some designs of good to the person , of a believer : as to these causes that are sinful , and culpable on our part , we shall instance them in four or five cases . as , . when there is a sinful ignorance in the persons , who desire to be clear in such or such a particular ; through that their ignorance , they are not in case , clearly ▪ and distinctly , but rather very darkly , and confusedly , to propose the matter to their conscience , so that their conscience cannot give them a distinct answer : for conscience is , ( as i said before ) as a iudge , and our light is as the informer , and as a judge cannot well decide in a matter , when the case is confusedly proposed to him , so no more can conscience , when it wanteth light : and hence , oftentimes persons in whom there is some zeal , and good affection , are left much in the dark , because ( to speak so ) they know not the laws and practiques , on which conscience proceedeth ; therefore , rom. . it 's said of some , that their conscience was weak , because their light was weak and dim . a second case is , when men , in seeking the answer of their conscience , do bound and limit it ; they either do not fairly and fully propose the case to conscience , or they come not to it with ane absolute submission ▪ ( supposing it to be throughly informed by the word ) concerning the thing they would have clearness in ; and therefore they take the answer in part , or but a part of the answer , and suppose the rest , or leave it to conscience to be determined ; as when men first resolve to do such or such a thing , and leave only the timeing of it to their conscience ; here the conscience may be limited , and made indistinct in it's answer , because it is prejudged and left free ; it might possibly have been somewhat , not al●gether unlike this that was in the rest of the tribes of israel , their asking of god about the war against benjamin , iudges , . . where they do not say at first , shall we go up , or shall we for-bear ? but first they say , who shall go up ? a third case is , when conscience is provoked by mens former miscarriages , then it may be silent , and not answer : now the conscience may be provoked these ●wo wayes amongst others . . when people use not ordinarily to consult conscience , but at some particular , and solemn times only , and when they are brought to some pinch , or put to a stand ; but as for the ordinary course of their life , they follow inclination , or a common light , without advising with conscience ; in that case , when such persons come to advise with conscience , and to seek clearnesse from it , about such a thing ; the lord may say to them , as he did to his people , iudges , . . go and cry to the gods whom ye have chosen , go advise with them ; or as elisha said to the king of israel , kings , . . what have i to do with thee ? get thee to the prophets of thy father , and to the prophets of thy mother : even so , if conscience be passed by , and miskent by people in the ordinary course of their life , it will readily misken and slight them , when they are in a strait , and come to seek counsel and clearness from it , and will , on the matter say to them , ye followed the counsel of flesh and blood , in your ordinary walk , and course of life ; therefore in this particular , i will not answer you , go and seek clearness from them whom ye use to consult . dly . conscience is provoked , when me have formerly thwarted with some clear intimations , or answers of conscience , and have some way detained the truth in unrighteousness , making , as it were , a prisoner of it , and setting a guard of corrupt affections about it ; when such come again to enquire at conscience , what they shal do in this , or that particular , they may justly get such ane answer ▪ as is given , prov. . . because i called ▪ and ye refused , i stretched out my hand , and no man regarded , but ye set at nought all my counsel , and would none of my reproof , i will laugh at your calamity , they shall call , but i will not answer : i gave you answers before , and ye thwarted with them , therefore when ye seek again , ye shall get none : and hence floweth much blindnesse , and be nummednesse of conscience in men and women , because they put out the eyes thereof , and frequently repell , and beat back what it sayes , or answers ; so that it becometh cauterized , and the feeling of it weareth almost , if not altogether , away ; and it speaketh very little , or none at all to them , being so much baffled , and blunted with many repulses : we may add this third way , how it is provoked , and that is , when it's askings are slighted ; it asketh us why we do such and such a thing , and forbear such and such another ? and we slight what it saith , and ly still in sin ; is it not just that conscience pay us home in our own measure , and refuse to answer us when we ask it ? a fourth sinful cause on our part , of the silence of conscience , is , when men come not singly ▪ and in a spiritual frame to conscience , to seek it's answer and advice , but either have an● idol s●t up before their eyes , and are almost already determined in the thing ; or else they bring with them some one or other lust unrepented of ; hence it comes to pass , that though they think themselves submissive in that particular , and possibly may some way be so , yet not being absolutly submissive in all , conscience keeps silent ; to the former , the lord some way sayes , as he did to these men , by the prophet ezekiel , chap. . , . son of man , these have set up their idols in their hearts , and put the stumbling block of their iniquity before their face ; should i be inquired at all by them ? when men come to seek light , and bring their idols with them , the lord that speaketh by the conscience , will some times , in that case , not suffer it to speak a word . the other is like that which we have , psal. ▪ . if i regard iniquity in my heart , the lord will not hear my prayer ; when men come in a profane temper and frame of spirit to god , and are not single , and ( as i said ) absolutely submissive , conscience will not answer ; for conscience hath not one word to speak , but to them to whom god speaketh . a fifth , and last case is , when men are driven , and stirred up to seek to know the mind of conscience , from a corrupt ▪ or selfie principle , and for such or such a selfy end ; as for instance , when men seek clearnesse , and resolution from their conscience , anent such ane estate of life , such a calling or station , or anent the undertaking of such a journey , or voyage , and are not put to seek that clearness anent them , out of respect to the honour of god , but from respect only , or mainly to their own interest , profite , pleasure , or credit ; as it was with balaam , numb . . . that which did put him to ask gods counsel , was not regard to the honour of god , but love to the wages of unrighteousness , as iude calleth them : and here many fail , and make a silent conscience , when they are seeking clearness ; which may be known by this , that they would never ask , if it were lawful for them to take such a calling or place , or to ingadge in such ane imployment , except some pleasure , preferment or gain led them to it ; and the reason why they ask the advice of conscience in the matter , is not that they may be the more stirred up , to improve such a place , imployment or state of life for gods honour , but that they may with more quietnesse , freedom and confidence , follow their design , and come by their end ; neither do they intend singly ( if at all ) to follow the answer of conscience , but would rather have conscience to follow them ; as is clear in balaam ; therefore , when the answer cometh contrary to their inclination , or affection , or to the selfie end , that they have before them , they will ask over again , as balaam did ; hence iames sayeth , chap. . v. ▪ and . ye ask and receive not , because ye ask a miss to consume it upon your lusts : as men may seek to be assisted in the performance of duty , for the praise of men ; so they may seek to have conscience to be on their side , to prevent a challenge from it ; and that they may intertain a carnally confident expectation of what they would be at : thus carnally profane and wicked men have often sought advice of the lords prophets , as they did , ier. . , . in these , and the like cases , men may take pains to know the mind of conscience ; and yet the lord may make it to keep silence , and not to answer them , or , if it do ; to answer them according to the idol of their own heart . dly . another sort of reasons may be drawn from gods soveraignity , so ordering it for his own wise , and holy ends ; to wit , for the good of his people , and his own glory : as he afflicteth them in other things ; though not without sin in them , yet not alwayes with respect to their sin ; as we may see in iobs tryal ; even so when they are taking pains for clearness of conscience , and to get gods mind in such a particular , he may , and sometimes doth blast all their pains , so as they attain not to the desired clearness in it , i say in such or such a particular ; because ( as was hinted before ) the main bussinesse of their eternal state falleth not under these debates ; and this we say he doth in his soveraignity , for these and ●he like wise and holy ends . . that he may emptie and humble his own people , that when they see they cannot win to clearness , and satisfaction in a particular of so little moment , and consequence , by making that to be so much their exercise , he may hide pride from their eyes , and lay them low before him . dly . as in this , he mindeth their humbling , so their upstirring ; by such means , he puteth them to be more serious in seeking him ; for oftentimes , when men find things to go easily with them , they are in hazard to betake themselves unto , and sit down in as easie a way of duty , and to ●lack their dilligence . dly . he doth this for tryal ; to make discovery of the unsoundness of some , and to prove the sincerity of others ; he will , by suspending light and clearnesse in such a particular ▪ take a proof of folks tendernesse , whither they will forbear , while they are unclear , or , whither they will untenderly go on ; it being a main thing that maketh tryal of mens tendernesse , when god , by this means , layeth , as it were , a bond and restraint on us , and so putteth us to it , to try whither we will hold here , or proceed further ; if there be tendernesse , it will appear in such a case ; this discovered saul , sam. . , . when god answered him not , who went away immediately to a witch . and hence it is , that many , when they cannot win to satisfaction , or clearness , in a lawful way , they betake themselves to the nixt shift ; when others that are tender , will halt , and stand ●ill , till god further reveal , and manifest his mind in the thing : as the prophet doth , kings . . let her alone ( sa●eth he of the shunamite to his servant ) her soul is vex'd within her , and the lord hath hid it from me . ly . he doth this to make men prize light more when they get it , knowing that it cometh from god ; we are disposed to think as long as we are not much difficulted , and brought into some notable strait , that our light floweth from a stock within our selves , and that we have it at command : thus , many think little , or nothing of being clear to marry such or such a person , to take such a place , or to engadge in such ane imploy , and station ; as it may be of magistracy , or of ministery ; conscience , as they think , cleareth them at the first hand ; but the lord will have us to know , that to have light and clearnesse in any particular , especially of such moment , is a greater matter , and mercy then so , and that it is a sin to flight , and undervalue it , when it is come by . a th . and last end is , to draw men to more immediat dependence on himself ; that when conscience is silent , they may come to him , and count themselves to be so much the more in his common , and debt , for any light that they shall win at ; and be made to know , that conscience is but his servant : all this is clear , frow gods way in afflicting his people , and from many instances in scripture . the other assertion that i proposed to speak a word to , was , that though it be sometimes thus , that conscience is silent , and speaketh not , at least , so soon , or so clearly , when it is inquired at ; yet it is not alwayes so , but sometimes , nay , often conscience will speak , and answer clearly ; and our unclearnesse in that case , may proceed from some one tentation or other ; or from our own sinful distemper ; or from our negligence , and inadvertancy , as i shall shortly clear in some cases . . as a sinful ignorance in the person who desireth it to speak , will make conscience keep silent ; so there is a sinful ignorance ▪ that may , and will make us mistake conscience , when it answereth clearly , and this cometh to passe , when , through ignorance we know not , nor can take up , the voice of conscience , as different from that of our affections , or inclinations , nor the grounds , by which conscience doth evidence it's answer ; as young samuel took gods voice at first , for the voice of old eli ; thus men may have an impulse , and some exercise of conscience , a● out a thing ; and it may be telling ▪ it's mind to them , and yet through their ignorance , and inadvertancy no● discerning , and taking up what it sayeth , their exercise may continue , and they remain in the dark , anent the particular . a d . case , wherein folks may remain unclear , or mistaken , where conscience answereth clearly , is , when their inclinations , or affection ▪ swey to one side , and conscience sweyeth to another ; then readily the affections make such a noise and clamour , and inclination and tentation so swey , and drive to the contrary , that the voice of conscience is not taken up , yea , scarcely heard : even as when a case is proposed to a judge , and he speaketh soberly , in determining the same ; the unsatisfied party raiseth such a clamour and noise , that his determination is not understood , no● it may be , so much as heard ; so it is , when men are byassed with their own inclinations , and affections , though conscience speak , yet these will speak out answers to convince , and perswade to the contrary ; as it was with balaam , who would not understand , as it were , nor take the answer which he got , but went again and again for another : or as the people of the iews did often , when the prophet told them clearly the mind of the lord , yet they would needs contradict him ( as we see they did , ier. . ) and say , it was not the word of the lord , but he was set on by some other , to speak so ; their inclination and affection being sweyed to such a side . a third case is , when mens own particular interest lyeth one way , and the answer of conscience sweyeth another way ; as suppose gain to be on this side , and conscience speaketh duty to be on the other ; interest will say , that such a place , calling , or station should be taken and ingadged in , because it hath gain , and preferment with it , but conscience sayeth , it should be forborn ; and here interest sustaineth the dispute , and carieth it on toughly , and pertinaciously , against conscience , with plausible arguments , that side and sute well with , and much please , and gratifie our flesh ; which yet might be very easily refuted , if interest had not the great hand in proposing , and managing them ; hence the apostle , tim. . . speaketh of some perverse disputings of men of corrupt minds , and destitute of the truth , who suppose gain to be godliness ; for when gain presenteth it self , as easie to be found , and come by in such a way , it will readily passe for godlinesse ; this is very dangerous , and maketh the answer of conscience to be either mistaken , or ●asten and rejected . a th case , more readily incident to the people of god , though it may be also in others , is , when fear and unbelief thwart conscience , pressing to such a duty ; as suppose it be a duty that hath many difficulties attending it , as hazard of life , or of state , of confinment , or of banishment ; fear and unbellef will come in , and dispute , that such and such a thing cannot be duty , though conscience say the contrary ; so it was with achaz , isa. . . i will not ( saith he ) ask , neither will i tempt the lord ; in his fear and unbelief , he will not wait the answer of conscience , neither ●an he abide to take gods word and direction ; but this did not only prevail with wicked , never do-well achaz , but it was in a measure in eminently godly moses , exod. . . who , in his fear and unbelief disputeth against gods clear call , and sayeth , will pharaoh hear me ? as also , in ieremiah , who chap. . v. . alleadgeth against gods clear call , that he was but a child ; and the like of such excuses , and shifts as these being made to gods own calls , and answers , much more may they be made to the answers of conscience : and so much for the first question . the d . question is , seing conscience may be silent , or though it answer , may not be taken up , nor understood , what is to be done in this , and the like cases ? answer , . we should aim to know , if our unclearnesse in such a particular , proceed from the silence of conscience , or from some tentation , or distemper of spirit in us ? dly . whither it flow from a sinful cause on our part , or from gods soveraignity ? dly . we should learn how to apply our selves aright , to take up these causes . thly . what it is that we should do , when none of these are discerned ? thly . what it is that we should do , if our unclearnesse and darknesse continue ? or what general grounds may warrand us in our choice ? or , how we ought to make use of these general grounds , when we cannot take up particulars ? for the . direction in such a case , we say , when men have unclearnesse , they should inquire , 〈◊〉 it be ane unclearnesse from a silence in the conscience , or from a tentation , or distemper in themselves ; and if this once be known , the cause is in a manner win ; for , if it be known to be a tentation , or a sinful distemper , it is not to be stood on , though what we are called to , thwart our own inclination , and affection , and speak out matter of fear and hazard ; as we see in the case of moses , and ieremiah ; when god maketh the man to put his hand into his bosome , as it were , ( as if the result were to be had there , ) that cleareth him , and he yeeldeth ; and if it flow not from any tentation , or distemper , we should look forward , and inquire from what cause it cometh . but it may be asked here ▪ how shall people know whither their unclearnesse doth proceed from a sinful distemper in themselves ▪ or from the silence of conscience , not speaking at all ? answer , to find out this , will be a piece of christian exerc●e ▪ and will need much humility , and self-denial an heavenly frame , and much serious prayer to god ; and thoug● 〈◊〉 be difficult to condescend on particular rules in 〈◊〉 cases , yet we shall give some general considerations , that will help how to find it out ; and . see i● ye be indifferent in the thing , ( if it be so in it 's own nature ) for if it be a tentation , or sinful distemper that prevaileth , ye will not be indifferent , but fixed , resolute , and peremptory ; inclination , affection or interest will swey you , to one side and hold you there ; and therefore your great work should be , to see if ye be single , and unbyassed ; and for this end consider , . if ye had your choice what it would be ; and if the heart confidently adventure to make the choice , and if ye be inclined more to the one side then to the other ; it 's presumption to say , that ye are indifferent in the thing . dly . when you go to prayer , see that there be not one side that ye incline to , more then another ; and that ye sl●p not insensibly into a petition , or desire ▪ that your light may incline you this way ; somewhat of this seems to have been in that desire , or petition which abraham hath , gen. . . o that ishmael might live before thee ; as suppose ye were to pray for a way of living , yet it is readily , o! that this were the way of living , calling , or station , rather then another ▪ dly . when there are some hopes that 〈◊〉 may be one thing rather then another , or when providence bindeth you up more from the one then the other , ●ee how ye are affected with joy or grief , if ye be much delighted , when one of the things seemeth hopeful , and much grieved , when it seemeth to be marred , and crushed , that telleth , that ye are not suitably submissive , and indifferent in the thing : as suppose a husband , or wife , or child , or other near or dear relation , who is near to death , that ye pray for , and think that ye have attained to submission in the matter ; but if there be a little reviving ▪ and that doth much ●ickle , and lift you up : it sayeth , the submission hath not been so found and absolute : so upon the other hand , when the husband , wife , child , or other dear relation draweth near death , and all hope● are gone ; and that layeth on an over-charg●●eight , it giveth the same verdict of your submission , as ●efore : or suppone that god offereth to a man , a way of doing good to the church , and it comes to be much blasted ; and the door is more opened to some others of the party , that is on the other fide of the difference amongst honest men , who both designed the advancing of the great work of the gospel ; fo● the thriving whereof , ye pray by what ever of the sides , or parties ; yet i say , when the one side hath a wider door in providence opened then the other , that grieves , and some way fre●s you ; it telleth that you are not so indifferent and submissive , as to the successe of the work , by either of the sides , as ye suppose ; for , when it cometh to the decision , there is a loathnesse to take the answer , that thwarts the inclination and affection . ly : when doing , and forbearing compete together , so that ye are difficulted in your choice , consider which of the two , carnal reason , and the grounds that it goeth on , sweys you most to ; as suppone the case be , whether to take such a place , or to follow such a calling , or course , that hath much profit , or preferment attending it , or to forbear ; if ye inquire at conscience ( which should determine you ) and yet still remain unclear , if these grounds swey you , that would swey a meerly natural man , it is to be suspected : therefore , though in some cases , god may call a man to such a thing , to such a place or station , yet he should search well , and see that ●e be clear in his call to it in particular , because there is something here of a self-interest , that will be very ready to cast the ballance . ly . consider , and compare your own inclination , with the advice of others in the thing , when it may be ye get divers advices anent it , and none of the different advisers offer reasons for their advice , or , if they do when the reasons of such as comply not with your own inclination ▪ are not so narrowly examined , and the reasons of the other , that seem to be more complyant with your inclination , are listned to ▪ in that case , what your inclination sideth with , will easily tell you , if ye be indifferent , and have indeed attained to submission in the thing , or , if ye be led by a sin●ul di●emper : hence it is , that when some persons seek after clearnesse , in such or such a thing , they will not readily advise with such as they know , or apprehend do , or may differ from them , or that will probably ●hwart them in the thing ; but with others , who , they know , will 〈◊〉 ▪ and 〈◊〉 satisfie them : where these , or some of these , are found after search to meet together , there is ground to suspect , that though conscience hath spoken clea● , yet men have smothered , or slighted to notice the answer of conscience . dly . we may add some 〈◊〉 directions ; as first , because our own 〈◊〉 singlenesse usually maketh us d●k , and doubtful , therefore these who would have a good conscience ▪ ●nd be in capacity to take up the answer of it , should keep their eye 〈◊〉 , for if the e●e be single , the whole body 〈◊〉 〈◊〉 〈◊〉 of light ▪ bu● i● m●n in their 〈◊〉 〈◊〉 any way unsul 〈◊〉 byasled , they will readily mistake ▪ the answer of conscience . dly . we would consider what others think ▪ who will probably be more impartial in our case , then our selves because , not being in our circumstances ▪ they have not the particular interest to swey them that we have . dly . consider , wha● we would sa● to another in such a case ▪ to whom the tentation cometh not ●o ne●t as it doth to us , who are particularly 〈◊〉 ●n 〈◊〉 thing ; y●a ▪ consider what we would have thought of the thing before it came to our own do●r , and we to be exercised about i● . but tly . consider especially ▪ and ●ry the rise of our pu●se , and exerci● about the ●ing ▪ whit●er it be ze● to the honour of god. that pu●teth ●s to consult conscience 〈◊〉 , or because such a thing is now come in our way , and seems to be waited with such and such external advantages , or to comply much with our humour and inclination ; for , when gods honour putteth us not to ask the answer , we may suspect , that it is not that which determineth us : we would readily never seek light in such a matter , if it came not thus to our door , and if it were not in our offer ; and others will make no such a do , or businesse , for light in it , because they are very clear to let it alone : this much for the first direction , what to do when conscience is silent , or , it 's answer is not taken up , or mistaken ; men should impartially search , and see , that they have not some way determined , and decided the matter before ha●d within themselves , to the thwar●ing , or smothering the answer of conscience ; and that their inclination , or affection , or some one or other selfie aim ▪ or interest , swey and byasse them not , but that the matter be left betwixt god and their conscience singly , and that they be waiting on him for clearnesse , in a humble submissive and self-denyed way . sermon iii. peter . . ( not the putting away of the 〈◊〉 of the flesh , but the answer of a good conscience towards god. ) by counsel every purpose is established , and ●e that ●neth to council is wise , sayeth solomo● ▪ there are two great counsellers that god hath given to all them that live within the visible church , to wit , his word without us , and ou● conscience within us ; that by them , we may be helped clearly to know 〈◊〉 is pleasing to him , and profitable to our selves ; concerning which councellours we may not only safely , but with highest assurance , say , that they are happy , who hearken to their advice and council . that which we have have been speaking of from this v. is the right way of discerning the advice and counsel which the conscience gives , that so we may be the more able clearly and distinctly to follow it . and in prosecution of this , ye may remember , we came to answer that case , or question , what men are called to , or what maybe their duty , when , after some pains taken to know consciences , advice and counsel , they do not discern , and take it up ? seing experience tells us , that sometimes there may be darknesse , even when men would have light ; in answering of this , we gave you this direction , in the first place , after the premitting of some things , for clearing of it ; that such as are thus in the dark , would once put themselves to it , to try whither their darkness proceed indeed from conscience , or from some distemper , and tentation within , letting , and hindring them from taking up that which conscience sayes ; till once this be clear , men cannot make great progresse , for if they should studie to have conscience speaking , and yet have their own ears stopped , this seems to be but lost labour ; there is some other thing called for , that once they may be in a quiet , and composed frame , to hear what conscience sayes to them . a ad . direction , for answer to it , is , when men cannot discern any temptation , or distemper in themselves , but that they are content to hear what conscience would say to them , and yet cannot take it up , then they would set themselves to try whither that silence proceeds from some sinful cause in themselves , justly procuring that silence of conscience , as a punishment to them , or from some soveraign cause in god , ordering that silence to try them , and to humble them , and that they may , by being keeped a while in the mist , more singly give proof of their dependency on him : for , as in other affictions so in this , sometimes god will exercise his soveraignity , and if it be once known to be for tryal , the thing that we are called to , is sweetly silent submission to god , and allowing him so to dispose of us as he pleases ; as that word , isa. . v. . holds forth , he that walks in darkness , and sees no light , let him in that case , stay himself on the lord ; he may be keeped quiet , and from thwarting with god , if he can take up that to be his design ; but if some sinful cause hes procured this , men are put to it , as they would not ly under any effects of gods anger , to be dealing with him , to have that cause , that hes brought it on removed , that in due time , this sad effect of it may be removed also . it is true , that as in other cases , so in this , it is not ordinary nor common for god to afflict his people with darknesse , without some sinful cause ; and we may easily know , that among men , who have corruption in them , there is no tryal that comes on them , but there is some cause in themselves , that may procure it , and so may keep them in the dark if god should narrowly mark it : and hence we may gather , that it is very difficult to discern rightly , by clear evidence the one of these from the other ; yet we think in every case it is not absolutly necessary , for godly persons to conclude a designed controversie for sin , though they can never go wrong to take with sin , albeit yet they would not alwayes bind it on god , as if he were quarrelling for it , though he might very justly do so . therefore we shall offer four differences , and then qualifie them , and give some directions , how to walk in every one of these cases . first , then , we conceive , when the silence of conscience , and gods refusing to intimate his mind by it , proceeds from a sinful cause procuring it , in a person , it will readily look more horrible like ; and will have some impression of anger on it , when it comes out with such a word , as that , 〈◊〉 . . go and cry unto the gods which ye have chosen , &c. and there is good reason for this ; that if it be an effect of sin , or of anger for sin , it should look liker anger , then when it is an effect of gods meer soveraignity , which may stand well with his being in good terms with that person whom he so tryes . secondly . we think the hiding of gods face , and silence of conscience , when it proceeds from sin as the cause , readily point out some particular ground of challenge for which the conscience keeps silence , it hath a word of reproof with it , for some particular fault , as in that same place , ye have done this , and this sayeth the lord ; though i have brought you out of the land of egypt , yet ye have served other gods , therefore now i will deliver you no more ; conscience though it will not , in that case give an answer to the thing that is asked at it , yet it will give a reason , wherefore it answers not , and will point at somewhat , that may make it known , that there is just ground for it's keeping silence : iob being thus smitten in holy soveraignity , sayes to god , chap. . : tell me wherefore thou contends with me ; he is indeed now somewhat jumbled , being exercised by the soveraign holy lord ; and his exercise is not so much , for this and that sin , in particular , as to know wherefore god deals so with him . dly . when this silence of conscience proceeds from a sinful cause , it leaves the spirit of the person in a far greater distemper , and confusion , then whenit proceeds meerly from gods soveraignity ; for this having it's rise from sin , it hath the greater influence to the stirring of corruption ; therefore in such a case as this , men are much disposed to sret , as ye may see in saul . and others , who were ready . when god answered them not , to take another , and sinful way of their own ; but when god exercises in soveraignity , as the conscience hath readily more quietnesse , so there is more sweet submission and patience . ly . persons would take a reflect look on the frame of their own hearts , before their darknesse came on them 〈◊〉 they were carelesse , and carnal secure , untender , and remi●s in stirring up themselves to obtain light from god ; if darkness or any other affliction come on them , in such a case , it speaks this . that they were sadly surprized in that distemper ; but if it come on them at such a time , when they have a testimony within them , that they were making conscience of their duty , it would seem to say , that god is not looking so much at their sin , as to some sovereign end , ●e would bring aboūt by that rod : if ye consider holy ioh , who is the eminent patern of gods exercising a a man soveraignly : the case and frame , he was overtaken in , by his affliction , was a most tender one , rising in the morning ▪ and offering sacrifices for his children ; and as he sayes chap. . i was not in safety , neither had i rest , neither was i quiet , yet trouble came ; that is , if i had been secure and carnal , i would have thought the less to meet with such troubles ▪ but i was not at c●rnal ease , but was seriously at my duty ; it was this that made him that he could not see what it was that god pointed out to him for his exercise . we would now in the nixt place , give you these qualifications . . that when god exerciseth from soveraignity , yet , even then , there may be somewhat of terrour , reproof , and challenge , and somewhat of corruption stirring ; and the reason is , because we have corruption in us , and are not without the guilt of sin , and therefore tentations have just ground to challenge , and corruption is ready on every occasion to be ●ed , and provoked ; we would give this as a second qualification , that oft-times gods dealing with , and exer●ing of his people , is mixed with some respect , both to their sin , and to the good end , that he intends to bring about thereby to them : and yet there are these 〈◊〉 things , that we would look to in these cases ▪ first ▪ that though corruption may stir , yet comparatively it 〈◊〉 ●ar lesse in the one case , then in the other : if 〈◊〉 〈◊〉 affected with sin , even ▪ when he was afflicted in gods soveraignity ; what would , he have been , if he had been chastised for his sin , and surprized in a sinful distemper , when his affliction came on him ? adly ▪ though it may be so for a time , yet if god remove the exercise , he will make it otherwise , he will compose the heart , and make the exercise effectual for that , for which he sends it ; as ye see in the case of iob , who , though he was somewhat discomposed for a time , yet before god leaves him , he calmes him , and makes him lay his hand on his mouth , chap. . and . dly . that even then , though persons may discompose , and put themselves through other , because they have not caried suitably , and fair under the exercise ; yet there will be some honest testimony of sincerity , when they look back to their carriage before , and even in the time ; for soveraignity in such exercises , will not prejudge his peoples interest in him ; therefore ye see , that iob is clear , and resolved in this , that he will retain his integrity . lastly , we would come to shew you what is meet to be done , in this case , which , though there may be considerable difficulty to come by , yet a believer should not be idle , when his conscience keeps silence ; therefore i would give you these three general directions . . that persons would endeavour to compose , and calm the frame of their own spirits under that darknesse , be from what cause it will ; if it be from gods soveraignity exercising ; this is suitable , that we study to comply , and strick in with these ends , and designs that god drives at , in exercising us so , such as , the humbling of us , the emptieing of us of all self-conceit , the making of us to loath our selves , so as to say with iob , behold i am vile , the clearer knowledge of our own feeblenesse and sinfulnesse , our making greater account of light , and coming at a more near closse and constant dependance on god ; whatsoever that exercise proceed from , this is alwayes a christians duty ; and we have it warranted to us from iobs example , and from the churches example , lament . . a second general direction is , that whither god chastite for sin or not , yet we would take a look of our own carriage , that we may see what sin or sins we can find out , that might have been ground for him , thus to quarrel with us ; that so we may repent of them , obtain his peace , and recover his favour and friendship , in referrence to these sins ; this sure cannot be any bad fruit , whatsoever be the cause from which it proceeds ; because though god take not such narrow notice of our sin , yet it well becomes us to take such notice of it , ye see iob doth this , when he sayes to the lord , thou makest me to possesse the sins of my youth ; we would look well to this , and set our selves seriously to have our peace made up again with god , and to come by the intimation of the pardon of these particular sins , that if so be , our darknesse continue , we may have some quietnesse of conscience ; and this may also be the way for wining to the other ; it is sure , very suitable , that when a person is in the dark , as to some one particular duty , soberly to consider how often conscience spoke , and i took but little notice of it , how little conscience i made to practise clear duties ; and therefore i am justly bemisted , and in the dark , as to this , this helps to humble . there are these three things we would have you to look back on , when we call you to reflect in such a case on your wayes , first . look back , and see if there was not something amiss before that darkness came on , that might have procured it , and drawn on this , as a chastisment of that ; and here you would go back , if it were not only some few years , but seven years , and moe too , and see what sins , and sins against light in particular , ye have fallen in ; and how , when conscience did challenge for the same , ye took but little notice of it ; if i say it were after seven years , yea thrice seven ( as iosephs brethren were made to do ) ye would call these sins , or that sin again to mind . dly . look well if ye have been serious in searching out the mind of conscience , and if ye have taken pains to use all means to get light ; ye want light , and it may be ye have not studied to be well acquainted with the word , nor have been single in prayer to god. for obtaining of it ; ye would also look , if there hath been any defect in advising with conscience , or in proponing the case to conscience , and discovering the same , ye would endeavour to amend it , and to make a new addresse , as it were to your conscience before god , for finding out light. dly . look back on your carriage , since that darkness began ; for christians may possibly have been in a tender frame , when this darkness came upon them ; yet because they get not light so soon as they would have it , and because the ●ord keeps up himself for a time , it may be their impatience has broken out , and there has been sinful wrangling with god in secret , and the heart hath been somewhat raised , that he should deal so with them , especially ▪ ●hen they have found that they have been honest in the main ; somewhat of this was in iob , who took on him , under his dark exercise ( as himself confesseth ) to meddle too much , and too boldly with gods secrets , that were too wonderful for him ; it may be often thus with believers , who , though they may be in a good frame , and keeping up the peace when the dark exercise comes on them , yet confuse themselves by other miscarriages under it , and by their carnalnesse in reference to it ; whereby it comes to passe , that the exercise that at first came from gods soveraignity , turns in the continuance of it , to be for their sin a chastisment , which they are made to take with , whither they will or not ; we think this was iobs case , and he was made to take with it , ere the exercise was removed from him : these things ye would look to , and reflect on them , that you may know how to apply your selves accordingly , and to do as they shall call you , and as the case requires . the third general direction is , that however things be , persons that are in the dark , and yet would be clear of gods mind about such and such a duty , would be looking well about them , that they may see , if there be yet any present thing called for from them , if there be any thing left undone which they may do , and which they should do , for finding out gods mind ; and they would go throw gods appointed means , and throw them again : there are three or four particular directions in this general one , first , such as would be at the knowledge of gods mind , would betake themselves to him , and stir up them●eves to be at more immediate nearnesse to him ; that when the conscience speaks not to them , they may go to the lord himself , to get some word of answer from him , as habakkuck did , chup. . v. . while he says i will get me to my watch tower , &c. the prophet had his own darkness there , and was in some little dump , the vision did not speak for the time , what course takes he in this case ? he resolves to act the part of a watchman , who goes up some steps higher , and yet again some steps higher , even till he come to the top of the watch-tower , that he may thence see the more clearly ; even so the nearer that any be to god , they are in the greater capacity to take up the mind of conscience : for then there is both the greater awe on the conscience to make it speak , and the greater clearness in us to help us to take it up : and when we win● not to clearness in the utterroom ( to say so ) of conscience , we would go in to the holy-place , and if we win not to clearness there neither , we would go in to the most holy-place , till we come even to the mercy-seat it self ; where god useth not to fail to give his answer : for there is one thing that doth christians much wrong , which is , that when they cannot win to take up gods mind so soon as they would , they pray more faintly , and are discouraged to approach the nearer to god ; whereas they should do the just contrary , after iobs example , who sayes , in his dark condition , chap. . v. . o that i knew where i might find him , that i might come even to his seat : the second direction in reference to this is , that persons would observe well , what measure , or degree of light god gives them ; and would welcome it thankfully , and carefully make use of it , though they come not to clearness in the whole case together , and at once ; if they win to know what to do to day , or for the present ●ow , they would ( as i said ) welcome that , and make use of it ; thus it 's said of abraham , heb. . . that by faith being called of god , he forsook his countrey , and went out , not knowing whither he went ; sometimes god will call a person to go this step , and he will not for the time , let him know where the nixt shall be ; he should lift as it were , that foot , and make that step , while he hath light , and so on , from one step to another , till the darknesse make him stand still . the third direction , is , that though we come not to clearness at the first , yet we would wait on , and not be hastie ; it 's a notable follie , to be either rash in acting , or hastie in giving up with god , when he will not speak to us at the first ; my meaning is , that we would neither do the thing that we are in debate about before we be clear in it , for that is to do doubtingly ; neither should we give it over , but should be waiting on in renewing our applications to god , till he think meet to speak to us ; the vision , ( sayes the lord to habbacuck ) is yet for ane appointed time , though it tarry , wait for ▪ it ; there are some times that god will only say this much to a person , wait , and that is an answer ; more will come to the waiter in due time ; and we may be encouraged to wait , if we will consider , that honest waiters have a promise of light : if one should say here , i am in the mean time sadly exercised ; i answer , it may be meet thou should be in exercise , that exercise may be good for thee ; nay , it may be thou makes a piece of exercise to thy self , because thou wouldest know more then is his mind , thou shouldest for the time know . the fourth direction , is , there would be silent stouping to , and reverend adoring of the wisdom , and soveraignity of god , in ordering darknesse in such a particular , which is not a necessary duty ; so that the person cannot stir , nor move towards it ; it may be for the good of the party , that he is thus , by this darknesse restrained , and hedged in , which , though it be not now known , may be made known , hereafter , to satisfaction . it may yet be enquired , when there is silence in the conscience , as to such or such a particular , if there may not be use made of general rules given in the scripture , for directing us in our walk ? and if conscience may not have peace , in walking according to these rules ? no doubt , for keeping a good conscience , we would , in our respective stations , and capacities , learn by consciencious reason ( that is reason drawn from scripture grounds ) to order our conversation so , as the conscience may have nothing to say against it ; as for instance , suppose a person be debateing , whither ● publick station , or a more privat way of living be the thing he is called of god to , and it may be there is not such distinct , and particular clearnesse given about the thing , he would in that case , betake himself to the general rules in scripture , how to discern the lords mind , in the matter . and for your better help herein , i shall first , touch on some general rules , that the scripture layes down , according to which we would walk . ly . i shall , offer some helps , how to collect and apply , from these rules . ly . i shall shew the warrantableness of quieting our conscience , in walking according to them ; first , then i shall name four general rules , to which we would have ane eye in reference to lawful things ; the first whereof is set down , cor. . . whatsoever ye do , do all to the glory of god ; we should choose that state of life , and calling ( and so in other such things ) that may conduce most to the glorifying of god ; so we are to enter in the dispute , or debate , whither may this or that contribute most to that end , and accordingly the conscience may well rest quiet , if it once come to any clearness , that this , or the other contributes most to gods glorie , therefore it should be followed . the d . general rule is , cor. . . let all things be done to edifying ; there is a difference between things lawful , and things expedient , or edifying , all things are lawful for me , but all things are not expedient ; all things are lawful for me , but all things edify not ; sayeth the aposile , cor. . v. . there is an expedience , and regard to the edification of our selves , and of others , that we would be sweyed with ; as whither the doing of such and such a thing , at this time , or another will edify ▪ others most , and profit them most , as to the saving of their souls ; or help our selves most , in the mortifying of some lust , or in furthering of us to some d●ie ; here conscience is to close with , and to cleave unto that which is most edifying . a third general rule is , phil. . . where , when the apostle is shewing them a way how to walk ( as we suppose ) in the same kind of things ; whatsoever things , saith he , are true , whatsoever things are honest , whatsoever things are just , pure , lovely , and of good report , ( to wit , with those that are able to judge a●ight , of things that are so ) think on these things ; there are many things lawful , that are not honest ; many things lawful , may not have a good report ; and many things that are lawful , may not be lovely ; now , when two lawful things are before us , we would consider which of the two are most christianly honest , and most lovely , which of them hath the best report , and is best thought of among them that can discern best ; and though a thing be lawful in it self , yet if it be not honest , and of a good report , it may give cause of ill speaking , that is not to be allowed ; as for instance , suppose in the matter of marriage , there be two single people , it is lawful for them to marie ; yet suppose them to be unequal , as to their rank and quality ▪ the one a great man , the other a poor woman , and despicable , or contrarily ; or vastly unequal , as to age or parts , and accomplishments ; and that such a match is not honestly reported of ; or is not counted gracious and tender like in a professo● of religion , man or woman ; though it might be simply lawful , yet in that case , he or she is to walk according to the apostles rule , even according to this rule : particular circumstances , i grant , will very much vary the the case ; yet that rule would be still tenderly looked to . a th . general rule , is , cor. . , and . as the lord 〈◊〉 called every one ▪ ●o let them walk ▪ let every man abide in the same calling wherein he is called ; which supposeth , that christians being once clear , that the lord hath called them to be in such callings and stations , and to sustain such relations , as of magistrats ministers , merchants , and tradsmen , husbands , wives , masters ▪ servants ; they should , for keeping a good conscience , continue quiet , and satisfied in them , without covering pre-posterously , or itching curiously to be out of them ; and without daring to move from them without a clear and convincing call from god ; and that they should make conscience to discharge the respective duties incumbent on them , by vertue of these stations and relations while they are in them . the other thing we proposed ▪ was some helps toward the right application of these rules ; and here there is great need to look very narrowly to our own way of proceeding : i shall name four things in reference to this ; the first whereof , is , that though we walk according to a particular rule , yet we must have a special respect to circumstances that may have great influence upon varieing of the case , and would therefore be well observed ; for cases at all times , and in all persons are not a like ; there is a time ( sayeth the wise man , eccles. ● . ) for every thing under the sun : sometimes folks ought to speak , and sometimes they ought to keep silence , sometimes to laugh , sometimes to weep , sometimes to get , and sometimes to 〈◊〉 and so of every thing under the sun ; and here we would consider the person . who does such a thing ; it may be honest in one person , and not in ●other ; thus nehemiah sayes should such a man as ● 〈◊〉 ? especially more noted christians should look to this ; then we should consider the place wherin such a thing is done , and the 〈◊〉 〈◊〉 〈◊〉 it is done ; we would also consider the consequences that may follow on the doing of such a thing ▪ both as to the persons self , that his own peace be not marted , and as to others ; that they be no way stumbled , or made worse ; we cannot apply such or such a particular practice suitably , and aright to the rule , except we present , and offer the case to be tryed by the rule , according to all it's circumstances ; a general view of such and such a case , and of the rule will not do the turn here . a d . help , for making application of the general rule , is , that we would look well to gods dispensations , and to these things in his way of dealing with us inwardly ; and in his providence to us outwardly , that would seem to point out ●o us one thing rather then another , this rather then that : providence , it 's true , can never make a new dut●e ; or a thing that is sinful to be lawful , but providence may tell a man when he is called to put in practice such and such a positive dutie ; as for instance , where he should live , and in what state of life ; because providence may sometimes shut such a door , that he cannot win out , and open another ; he would , in this case ▪ take the way that god in his providence offers , and points out to him ; as suppose a person undertaking a journey , or voyage , about his lawful affairs , and he knows not well what ●ellow travellers , or what fellowvoyagers he may have , such a fair occasion is offered ▪ and it may be , not another for going to such a place ; he may quietly take that occasion , as that which providence seems to point out to him ; thus the apostle paul acts . finding a ship going to , or near the place whither he was bound , steps in without asking what company was in her ▪ such cases are frequently incident , when either on the one side , god in his providence opens this , or this way and door , and not another ; or , on the other side , when he seems to open two wayes , and they are both lawful , and alike obvious ; then we would look which of these contributs most to the glory of god , and which of these seems to be most countenanced by divine providence , most ●eazable , and likliest to to make the end effectual . a d. help . is , in our sing●eness in our motions , and in our yeelding to that which after examination , and del●beration we have ●ound , or supposed to be most agreeable to the general rule ; 〈◊〉 that when conscience has proposed the case , it hath a testimony in it self , that it hath made that proposal sincerely and impartialy ▪ that respect to the glory of god , and the edification of others ▪ was the thing that mainly sweyed us , and in●ned us to this , or that hand , and that we apprehended this way to be most conducing to that end ▪ in this case , though conscience speak no● so directly for the clearness of such a thing , yet it cannot readily quarrel with a person , who hath singly endevoured before hand to satisfie it , and who hath it's testimony , that gods glory was the thing that mainly sweyed him , and nothing else ; this w● ▪ conceive , is that whereof the apo●ile speaks , cor. . v. . this is our ▪ rejoycing , the 〈◊〉 of our conscience , &c. these three things being put together , the conscience may have peace , the thing it self being lawful ; because this general rule will bear it out in scripture-reason , which conscience will not speak against . there is only one word further , i would speak to this purpose , christians will be ready to think , that all the difficulty lyes here , even in being single and sincere , and indeed it doth so ; for the want of it ma●s peace , and the having of it , gives great ground of peace : i shall give you therefore , three ▪ qualifications ▪ whereby ye may try your sincerity . first , consider , and try what frame of heart ye are in ; for if ye be not in a good frame of heart , it can hardly be said , that sincerity sweyes you ; there would , therefore much tendernesse be studied , and to have a deep impression of the majesty of god , of the awe and dread of him , and of his word on our spirits . dly . look what weight challenges for by gone neglects , o● 〈◊〉 performances of duties , or un-straightness in any of them have with you ; for sincerity is never readily more evident , then when we have distinct reflections upon our wayes , and the suitable sense of some bygon sin ; in that case , we will no● be in such hazard , to give way to or to comply with what may breed a challenge afterward . ly . try it by what conscience ye make of present known and clear duties , it 's a good token that persons are 〈◊〉 , when there is no clear duty , but they make conscience of it , labouring to be universal , and equal in the practice of all known duties , and when they ●ar not hazard on any thing without clearness ; but when a person is clearly convinced , that such a thing is sin , and continues still in the practice of it ; and that such a thing is duty , and continues in the neglect o● it ; and yet thinks that he is sweyed by sincerity , such a one must needs be deluded , since , in such a case , no reason can be given for it : i am ●old ▪ here to say , that in the great day , there shall never man no● woman be ●ound to have a testimony from their conscience of sincerity , who have not aimed , and endeavoured to be universaly sincere . the th . help , is that christians would endeavour to be in a very tender frame ▪ in the nearest communion with god , and in the greatest measure of heart-melting , and of ●ouring it out before god , that may be win at ; though i do not say that it is impossible for christians to mistake even in such a frame : but my meaning is , that the rule would be looked to , and laid before us , and that we would study to make application of it with the least by-respect , and with the greatest singleness , and that then we may with some safety conclude what side to swey to : i would not in all this have us debating duty , but our particular call to duty . this may be looked at by many as a very great and hard work , and they may think , that all this makes a great deal of business about keeping a conscience void of offence ; and it doth so indeed . i would have you considering 〈◊〉 three words for answering such thoughts . . that ▪ 〈◊〉 great and difficult work to keep a good conscience ; and ye will find it that 〈◊〉 i● now one day to your cost , to have been a great work , and ●n up-taking exercise ; yet we would not think the worse of it for that , since there is nothing excellent that hath not difficulty in it . dly . i would say this , that ye would consider that though there are several things indifferent in themselves , as eating and drinking , marrying , living here or there , &c. yet to us in the practice of them , and as they are circumstantiated , they are not indifferent , but when done they are either sinful , as not being according to the rule ; or approven and acceptable , as being according to it ; we would therefore be very watchful and tender in our doing and using of things in themselves lawful , nam perimus licitis . dly . let me say that i do not intend by what i have said to put your consciences on the rack , or to stint and limit you by art , as it were , to find out light ; for i know these things are not alwayes explicite , even in many conscientious persons ; but that which i design and drive at by this discourse , is , that ye may seriously mind and look after the thing , and endeavour to walk according to these rules on the matter , and to have the testimony of your conscience , that it is these rules you allow your selves in such cases to be sweyed and guided by ; this will give you peace , and nothing less will do it . sermon i. rom . . . i say the truth in christ , i lie not , my conscience also bearing me witness in the holy ghost . the lord our god is the true god , a god of truth , even truth it self , the first great original and eternal truth , who by the most absolute perfection of his incomprehensibly blessed nature is infinitely removed , as from all possibility of being 〈◊〉 or imposed on by a lie himself , so from all possibility of deceiving or lying to others ; and to say ( as some daring men of late have done ) that god may deceive , if he will , is not only of harsh sound in christian ears , but to be exploded and execrated ; as insinuating , that the glorious majesty of god might , if he would , and so pleased , cease to be the god of truth , or a true god ; which considering the identification of the divine nature and attributes , is as much as to say , that he might , if he would ▪ cease to be god ; as the strength of israel cannot lie ▪ neither is he a man that he should lie ; so he loveth truth in the inward parts ; and commandeth men to speak truth every one to his neighbour , and peremptorily , prohibi●eth all lying , not only all pernicious lying on design to hurt ▪ but also all officious lying , to bring about some good to , or to divert some notable evil from themselves or others ; and lying in sport to make others merry , and all ●emerarious rash lying through customary loos●ess and 〈◊〉 , called ( it seems ) in the scripture , the way of lying ; and the more that men abhor lying , and love to speak the truth , they are in so f●r the 〈◊〉 like god , and the more unlike the devil , who abode not in the truth , be●ause there is no truth in him , and who when be speaks a li● , speaks it of his own ( it's 〈◊〉 and solel● his own and none of gods ) for he is a li●r , and the father of it : we would therefore watchfully guard against all lying under whatsoever pretext , and look well that we alwayes speak truth , especially when we interpose conscience , and yet more especially when we appeal to god as witness of the truth of what we say or affirm ; according to the practice o● the apostle here , who ( being one that exercised himself , to have a conscience void of offence toward god and men ) no doubt made conscience alwayes to speak truth , more especially , when he had used any more than ordinary solemn prote●ation , or attestation , as he doth in these words ; the scope whereof is , to roll away all ground o● stumbling from his countrey-men the iews , and from any others who might think because of some of his discourses concerning them , that he regarded them not , and that he was very indifferent , whether they were saved or perished ; and to concilia● their affection and respect to the doctrine of the gospel , and to his person for the gospels , and thei● own souls sake : in which words we have . his assertion concerning the heavine●s and sorrow of his heart for them his brethren according to the flesh ; which he sets down first positively , i speak the truth : then negatively ▪ i lie not , dly . the confirmation of the truth of his assertion , which to make it the more solemn , weighty , and convincing , and ( if it might be ) the more gaining of the iews , is threefold , . it 's in christ , insinuating thereby that he is a believer in christ that asserts this truth , and one that draws strength from ch●ist to enable him to what he asserts and referreth to the honour of christ as his main end in it , and withall expects gods acceptation of him therein on christs account , and for his sake . the . is , my conscience ( an upright impartial and tender thing , when right ) bearing me wittness as to the truth of what i assert . the . is , in the holy ghost , that is . it is affirmed by one who ha●h an illightned and habitually sanctified conscience by the holy ghost : by one who is acted by him , and in a sanctified frame for the present ; nay , by one infallibly guided and inspired by the holy ghost as his pen-man in writing this as a piece and passage of divine scripture . i shall not here speak particularly to all the points of doctrine that might be deduced from these words , but to such only as make for clea●ing the purpose that we have in hand , and that is , the particular influence that conscience hath on a man in the time of his acting , and the particular respect that he ought to have to his conscience in carrying it along with him in his actions , yet we shall passingly point at , and little more ▪ than name some general observations , and then come to the particulars that we mainly aim at . and . we observe this , that a mans conscience is some way different from himself , as in some respect ( to speak so ) another partie , i speak the truth in christ , i lie not , my conscience also bearing me witness ; i and me is one thing , and conscience , as it were another , and the holy ghost a third ; all which he joyns together , yet so as he makes them different parties : conscience , i say , considered as conscience , and more especially , as it 's renewed , well informed , and tender in the exercise of its duty , differs from the man himself . . in respect of it's place of more direct and immediat subjection to god himself , as it 's master , to receive i●'s orders from him ; whereas the man is more directly and immediatly subject to conscience , by which , as his deputy , god rules him . ly . in respect of it's office , viz. to dictat to man what he should do , and what he should not do , and that according to the light that it hath from god in his revealed will and word ; whereas man is not to dictat to his conscience , but to obey it's dictats in ●o far as they agree with gods revealed will and word . ly . in that by it's office also , it is to tell the man that he should direct all his actions to the right end , viz. the glory of god ; for it 's office is not only to dictat our way , but to injoyn to us our end ; man hath not a power or liberty allowed to him to propose to himself , what end he pleaseth , such as profit , pleasure , or credit , as his main end , but is oblidged to eye the glory of god as such ; which conscience , by vertue of it's office , and acting i●'s part aright ( though , alace it often proves defective therein , being corrupted and defiled by sin ) injoyns him to do . ly . in respect of the different considerations and sense of things ; it will often he displeased , accuse and condemn , when the man himself will be well pleased ; it will judge a thing unworthy to be intertained , which the man will judge worthy 〈◊〉 e●tertaining . and so conscience is to be considered , though having it's 〈◊〉 in man , yet in many respects ▪ as some way different from him , and 〈◊〉 , as it were to him , and set over him ( as 〈◊〉 hinted before ) to be a guardian , witness , 〈◊〉 or sensor , to take notice o● him in all his actions and carriage . let no man then ( as the use of i● ) think that ever he is , or can be alone , so long as he hath a conscience within him , for he hath still something to testify for , or against him ; to reprove him for what is wrong , and to commend him for that which is right ▪ and though many poor wretches are readie to think , and 〈◊〉 to fancy themselves to be quiet , and well , when they bli● , or c●erize , or bribe thei● conscience , yet it will be found to be still waiting on them , and watching them is all they do . ly . observe , that conscience is a most divine thing ▪ therefore paul taketh it to be more impartial then himself ; and joyns it with the holy ghost in testifying ; if it were not in some respect , a more divine thing th● the man himself , such weight would not be laid on it , and it's testimony ; and if we look to these things ( hinted at in the foregoing observation ) viz. to the immediat master of it , god ; to the rul● that it walketh by , his will revealed in his word ; to the end it directs to . or enjoyns , the honour of god ; and to the whole way of of it's considering , and judging of things , not only as pleasant , or externally profitable to us , but mainly as pleasing to god , and for his honour , as conducing to the advancing of 〈◊〉 with him , or conformity to him ; it 's most divine . the use teacheth us to lay more weight on conscience as spiritual , and as that which taketh up things better , and is a far better di●cerner and judge of things then we ou● selves are . ly . observ● , that the attesting of conscience is a most grave , important , and solemn thing , ● bu●ines of highest concernment , and such as ought to be 〈◊〉 great weight with others ; it 's so mide use of here ; yea ●t's testimony is some way to have weight with us , and to be respected as the testimony of christ himself , and of the holy ghost ; therefore it 's here joyned with them in its testimony ; and it cannot be otherwayes , god being ( as was said before ) the immediat master of it , and it being so divine a thing ; none can attest conscience , but they must needs attest god with it . the use is , to teach us to be more warry in attesting conscience in a light and trivial way ; it 's in scripture language an attesting christ , and the holy ghost ; and when ever we dar not appeal to them as witnesses , we would beware of appealing to , or of attesting conscience , or taking it to be a witnes . ly . observe , that there is a great difference among consciences ; for these words , my conscience beareth me witnes in the holy ghost , imports two things , . his attesting his conscience not simply , but as it 's sanctified by the spirit . ly . it not only imports sanctification in the habit of it , but in it's exercise also ; for he knew that a mans attesting of his meer natural conscience is not of such value , it being a thing that may be easily deluded , and go wrong ; but sayeth he , i attest my conscience in the holy ghost , and as acted by him ; there is a difference betwixt a renewed , and unrenewed conscience ; and a difference betwixt a pure conscience and a defiled one , to the pure ( sayeth the apostle , tit. . . ) all things are pure , but to them that are defiled , and unbelieving , is nothing pure , but even their mind and conscience ▪ is defiled ; pauls appealing his conscience , is as it 's opposit to such a conscience ; there is also an evil and a good conscience , as these words lately spoken of , pet. . the answer of a good conscience toward god , clear ; there is likewise a cauterized conscience , and a tender conscience : yea , there is some difference of consciences among believers themselves ; some consciences are weak , some strong ; some are sleepy , some waking , some are secure , some in the lively exercise of the grace of god , and acted by the spirit , according to the will of god ; and this is the conscience meant here . use , this difference would be well observed , for it will not be the testimony of every conscience that will bear a man through● it must be the testimony of a conscience sanctified , and in that particular acted by the holy ghost . ly . observe , that there is no testimony of a conscience that can be satisfying , but the testimony of a conscience sanctified , and in a sanctified frame ; therefore he thinks it not enough to say , my conscience beareth me witnes , but he addeth , in the holy ghost ; and in that passage , pet. . . it 's not the answer of conscience simply , but the answer of a good conscience , of a waking , tender , spiritual , and well enlightned conscience , that satisfieth . use , therefore ere men lay much weight on the testimony of their conscience , they would first put it ●o proof ▪ and see that it be the testimony of a sanctified conscience , and in a sanctified frame ; if a man be not of some credit , his testimony will not be of much weight in any matter ; it is even so with conscience , as to it's testimony . ly . observe , that sometimes , and in some cases , believers may very warrantably attest their conscience , and appeal to it's testimony ; some believers in the old testament , and some in the new have done it : tho ( as we said before ) the attesting of conscience be a very grave and solemn thing , and would not be used at all times , and in all cases , yet at some times , and in some cases , it may be warrantably used , when rightly gone about : i shall name three or four considerations , or cases from the text , for clearing of it . . conscience may be attested , when the matter that we assert , requireth such a solemn attesting of it ; and these things concur here to clear , that the matter wherein he attesteth his conscience , is such , for , . it is a thing that concerneth gods glory not a little , that his servant and messenger is not walking according to the flesh , . it tendeth to the edification of others ; for if he had not removed the prejudice that the iews had at him , it might have marred their receiving the truth from his mouth . . it tendeth to his own vindication , in as far as it tendeth to the former two ends , and he will not suffer any blot to ly here . . that which he asserteth , is a thing not obvious , and could not well be otherwayes made out ; and in this so great and grave a matter , he spares not to attest god , and his own conscience . . consider the manner of his proceeding ; it 's spoken in the sight of god gravely and soberly , i speak the truth in christ , and lie not , my conscience bearing me witnes in the holy ghost ; he doth not rashly , and abruptly break out in it , as many do . ly . consider , that he is most clear in the thing , ere he attest his conscience , he was sure that it was no lie , and that he had no mixture of untruth in it ; yea , he is so clear that he dar swear it , and take christ , and the holy ghost to witnes in it : when men dar not attest god in a matter , they should not attest their own conscience in it , except they think that god will say one thing , and their conscience another , which is contrary to the nature of conscience ; men will say many things lightly , supposing them to be true that they will be loath to attest their conscience in , till they be very clear , and sure that they are true . ly . add this consideration , that it is done , when he is in a holy spiritual and lively frame , my conscience ( sayeth he ) bearing me witnes in the holy ghost ; to attest conscience in a carnal frame , is as unsuitable , as to rush in rashly , and unmannerly before a grave judge , to crave a sentence from him ; if our frame be not right , conscience will never speak out an approving testimony to us in that particular which we assert , and attest it in ; for though , as to the matter it be true , and no lie , yet as to our circumstantiated attesting of it in so ill a frame , it will not approve us . ly . in the general , observe , that conscience it's testimony , when warrantably made use of , is a thing very useful , refreshing , and comfortable to a believer ; there is nothing readily , that more comforts him in a strait ▪ it 's a singularly good back-friend ; therefore , when paul hath few other friends , he maketh use of this , and findeth much peace and comfort from it ; and hence he sayth , cor. . . our rejoycing is this , the testimony of our conscience , &c. to clear this in a word further : it is in these three cases exceeding useful , . in the case of reproach , i have ( sayeth paul , acts . . ) lived in all good conscience before god untill this day ; and tim : . . i thank god whom i serve with pure conscience from my fore-fathers . ly . in the case of some notable cross , when christians are brought very low , in a great measure outwardly afflicted , or under great persecution ; this is ( sayes ▪ the apostle , pet. . , . ) thank worthy , if a man for conscience towards god endure grief , suffering wrongfully ; for what glory is it , if , when ye are buffeted for your faults , ye shall take it patiently ? but if when ye do well and suffer for it , and take it patiently , this is acceptable with god. ly . it 's useful and comfortable as to our own peace in the case of challenges for guilt , it silenceth , and shoulders out all challenges , and giveth holy boldness ; if our hearts ( or consciences ) condemn us not ( sayes iohn . ep. chap . v. . ) then have we confidence towards god. the use serves to teach us to be much in love with such a way , as we may have the testimony of a good conscience in it ; and to be much in love with such a conscience , as may give us such a comfortable testimony in all our straits and difficulties . more particularly , we shall speak to that which we mainly aim at , in these four or five observations ; consider then first , what paul is about here , he is asserting a truth , viz. that he was in great beavines for his brethren , and kinsmen according to the flesh ▪ and he attests his conscience that it was so , and that he was honest , and sincere in asserting it ; whence observe , that there is no action of a mans life , but conscience hath a concern in it , and hath something to say to him concerning it ; if it were but the speaking of a word , let be the doing of any bussiness , conscience hath alwayes something to say for him , or against him ; so that we may confidently say , there is no action of so little moment , in thought , word or deed ; as , whither a man be called to do , or forbear , to speak , or to be silent , but in all these , conscience hath a sense and consideration of it , and a testimony to give for , or against the man about it . i am not now speaking of things sinful , or unlawful on the matter , but of such things as on the matter are lawful ; as when a man speaketh truth ; whither he speaketh it truly , and with an honest intention or not , therefore when paul is speaking a truth here , he looks to his conscience , and hearkens what it sayeth : put these four together , and ye will find it clear , that a sanctified conscience , in a sanctified and good frame , will alwayes have something to say , for , or against a man , in every thing that he goes about ; i say , a sanctified conscience , in a sanctified frame , because that is the conscience we are speaking of , and the conscience that most compleatly dischargeth it's duty . if we consider this , that there is no humane action , but god hath given man a rule , directing how it shall be ordered , how he shall eat , and how he shall drink , how he shall plow , pray , hear , read , confer , how he shall walk in company , and out of company , how he shall go about the duties of his calling ; and it prescribes the manner of doing these things , as well as the matter ; therefore , tim. . , ● . it 's said , all scripture is given by divine inspiration of god , and is profitable for doctrine , for reproof , for instruction in righteousness , and for correction , that the man of god may be perfect , throughly furnished unto every good work : it furnishes him with light and direction ▪ not only in the matter ( as ● said ) but in the manner of doing . . 〈◊〉 , that a man in all his actions is either walking ▪ according , and agreeably to t●at rule , or not , his action is ei●her conform or disconform to the rule , there is not a mids ; he either doth according to it , or he doth not according to it ; if he do the action as the word prescribeth , conscience hath something to say for him ; if no● , it hath something to say against him . . 〈◊〉 , that in all actions as they are ●one or performed , and as 〈◊〉 , god is either pleased or displeased ; if the action be done according to his will , he is pleased : if it be not done according to his will , he is displeased . . con●ider , that a sanctified conscience taketh up a mans actions , and considereth him in them , not according to the matter only ; bu● also as they are agreeable to the rule for the manner , principle , motive , and end ; and ●estifieth of them accordingly : so that if god have an interest in all a mans actions , a sanctified conscience hath also an interest in them : i say , a sanctified conscience , because it most singly plea●eth gods interest . this is true also of a natural conscience according to its light , for even such a conscience ( as it is said , rom. . . ) beareth witness , and the gentiles show the works of the law written in their heat●s , their conscience also bearing witness , and their thoughts in the mean while accusing or else excusing one another ; and there is no natural man , if he take heed to his conscience , in the doing of any action , but will find conscience according to its light , speaking either for him , or against him ; either ac●using or else ex●using him ▪ but this is much more to be found is a sanctified c●nscience , because it hath much more light , and much more tenderness to act according ●o that light , and therefore it will find it self much more concerned in the actions of a believer . the first use is , for information and instruction in a ma●n practical point of religion relating to mens conversation ; most men , 〈◊〉 ! think that conscience is not concerned except in some great things , some pa●pably sin●ul things , or some things immediatly relating to religion ; and that in all other things they may live as they like , without taking notice of conscience : but ● s●y , and have cleared it ▪ that conscien●e hath ●n 〈◊〉 and concern in every action , not only as to putting men to undertake it , ( whereof we spoke before ) but also as to their manner of performing the same ; it not only puts a man to think , speak , or do ▪ but it 's concerned in the manner of his thinking , speaking , and doing ; conscience in every one of these hath somewhat to say , viz. that we are either right or wrong . the reason is ▪ because all a christian mans actions may be taken up in a two-fold respect , or under a two-fold consideration . . in respect of the external action it self , or the matter of it , even though we consider them as indifferent ; as whether a man stay at home , or go abroad , eat now , or for bear eating , &c. . as these actions are christian , in which respect men are not only to look on the action ●t self , mater●ally considered , but they are also to look to the rules given to direct them how to walk christianly in that action ; for there are many actions good in themselves , or in the first respect that will not be found to be christianly and religiously good , or good in this second respect ; the christian should love god with all his heart , soul , strength ▪ and mind , mat. . . he is not his own . he is bought with a price , and therefore should glorifie go● in his body and spirit , which are gods , cor. . . ●hether he eat or drink , or whatever he do , he should do al to the glory of god ▪ cor. . . which three general precepts shew that we are not to level our actions as meerly natural m●n do , but as it becomes christians , to level them at his glory , as the great end and scope of them ; that to us to live may be christ , that we may live to him , and glorifie him who hath bought us , and that from a principle of love to him who hath loved us : now conscience cometh not in formally to deal on the first account , that is , as the action is good in it self , or on the matter ; there reason and judgement come in rather , and tell when a man doth that which is good or 〈◊〉 on the matter ; but conscience comes in on the second accoun● , and telleth him when his action is done christianly , 〈◊〉 wi● , in due manner , from a right principle , and to a right 〈◊〉 : to make this out , it will be needful that we shortly speak a word to these two : . we shall shew what maketh an action truly christian and rel●gious . . we shall show that in all these things that make an action such , conscience hath something to say to men whether ●t be so with them . as for the first , i speak no● of the matter of the action , or what maketh it good in that respect , as that it be war●antable , and in nothing sinful , as to the matter , such as are ●aring , drinking , hearing , reading , praying , &c. beside this , there are these four which must be present , and carefully carried along in every action by the man that would act christianly , and glorifie god therein ; the want of which , or o● any of these , will make conscience to have some-thing to say against him , as ground of challenge ; as the having of them will make conscience to ●ay for him , and approve him : the . of these is , that a mans action be levelled at an higher end then himself ; and that is gods honour , and the ●fication of others ; as for instance , men even in their eating and drinking are not to satisfie themselves , or to gratifie their appetite only , but they are to make their eating and drinking a mean to pro●ove the honour of god , as the great and ultimat end ; sitting down on an ●our end will furnish a ground of challenge to the conscience against the persons . the d . is , that it be from a cleanly motive ; that not only it be a lawful and good thing which we do , but that it be done out of conscience to god , and as service to him ; for a man may do a good action ▪ and not do it as such ; as for instance , one man may give alms , and sin in the doing of it , and another , in giving , may off●r an acceptable sacrifice to god ; therefore christ sayeth , math. . ▪ and mark . . whosoever giveth to drink to one of these little ones a cup of cold water , in the name as a disciple , viz. considering him as such , and giving it to him as such a one , or in the name of , and because he ●elongs to 〈◊〉 on that account , and under that consideration , and being sweyed by that , as his motive , verily he shall in no wayes loss his reward , this two men may suffer both a like unjustly from a churlish master , or superiour ; the one of whom may have no thanks , nor peace in his sufferings , when the other suffering christianly , out of conscience , to god , and in obedience to his command , that calleth him to it , is accepted and hath peace ; this is thank worthy , ( sayeth the apostle , pet. . . ) if a man for conscience sake indure grief and suffer wrongfully ; so in the love of a husband to his wife , and of a parent to his , or her child , it 's one thing to love on a meer natural account , and another thing to love such a relation , christianly , and out of conscience to god ; though the former is not condemned , yet it 's this latter that maketh it to be a consciencious , and acceptable love before god. the ▪ is , that the action be gone about in the right manner , as such a particular action or duty is commanded to be done ; as for instance , if it be a word of instruction , or admonition given by us to another ; that it be given prudently , lovingly , and tenderly ; or what ever the action be in reference to others , that our manner of going about it , be such as may adorn the doctrine of christ , and make the action to shine the more convincingly to others , because of our suitable way of discharging it ; that we may have a testimony in their conscience , and may gain them , or further gain them to the love of god , and of godlinesse : but this cannot be so well instanced in particulars , because several duties require their own suitable way of performing of them . the th . thing that must go along , with every action , is , that it be mixed with faith , heb. . . not only the faith of such an action being good , and lawful in it self , ( for that is alwayes presupposed ) but these two things here are further requisit . . that the action , or duty be gone about in the strength of jesus christ , so that it may have a superiour spiritual principle , to wit , gods strength acting in it , and not our own simply ; that croud of witnesses chronicled , heb. . are said to do all they did , this way , viz. by faith , that is not only by faith ▪ exercised on christ , for accepting of them , but also by faith exercised on the strength of christ , to be born through in the doing of what they did . . that not only faith be exercised for divine strength in doing , and that the doers be denyed to their own strength , but that there be also a resting on christ , for the acceptation of their persons and performances ; and this is al●e requisit , as any of the former ; because , though a person do that which is good in it self , and have all the other requisits to the action , yet , if there be a falling in this , conscience will not speak peace ; by faith ( it 's said , heb. . , . that ) abel offered a more acceptable sacrifice then cain : both of them offered things that were good , and yet the ones sacrifice was accepted , and the others rejected ; that which made the difference was , that abel , in his offering , exercised faith on christs sacrifice , he offered it not as a satisfaction in it self to god , but with respect to jesus christ typified by it , which the other did not ; and proportionally there is somewhat required of all these , and more especially of this last in all actions , to make them truly religious , and christian actions . now , for the d . particular , viz. that in all these things , that make an action to be truly religious , conscience hath somewhat to say , and hath an interest , and concern , to testifie for , or against the man ; i shall instance this in six ●orts of actions , to which all a mans actions ( i mean that are properly human actions , or rationaly deliberat actions ) may be reduced , as to so many general heads . the first sort is , natural actions , as eating , drinking , sleeping , &c. in which ( what ever many think to the contrary ) conscience hath an interest , because they require the proposing of gods glory as their end ; and he hath prescribed a way how to go about them aright . the d . sort , is civil actions , as mens being exercised in this or that lawful imployment , trade , calling , or occupation ; and here conscience hath an interest ; for it is said , that the plowing of the wicked is sin ; which , when gone about , after the right manner by the believer , is service to god , as well as his praying . the d. sort is moral actions , such as are done from a principle of moral honesty ; as for instance , when a man barg●neth , and maketh a promise , anen● such and such things to be performed by him ; to keep his word , which is morally good , yet is it not truly , religiously and christianly good , except it be done in obedience to the command of god , and with respect to his honour ; and here also conscience hath interest ; for as a man cometh short of these things requisit , for making it a truly religious , or christian action , it will challenge and accu●e in so far , and when they are present , it will excuse , and commend him . the th . sort is , external duties of religion ; what is it , i pray , that makes the difference betwixt formal and hypocritical service , and worship ▪ and that which is accepted as service to god ? is it not , that one person performs such duties conscionably and christianly according to the rules prescribed anent the right performing of them , and another not ? the th . sort is , inward duties ( or graces ) such as repentance , faith , love ▪ hope , &c. of all which there are counterfits , some things very like them , which yet are not indeed these : conscience hath here likewayes a concern , and makes a difference ; as suppose two men are ●orty for sin , and we ma● suppose them to be someway alike , or equally sorrowful ; and yet the sorrow of the one , is accounted the grace of repentance , and the others not , because of the want of the requ●sits of gospel , or gracious sorrow , or sorrow after a godly ●ort , as the apostle calls it , cor. . v. . so in the exercise of other graces ; where conscience will challenge . and accu●e , or excu●e , and approve accordingly . the th . sort of actions are passive ( to speak so ) or sufferings , wherein conscience hath a concern , and tells the man that he should suffer , as a christian from such a principle , and for such ends ; which he through grace endeavouring to do , conscience speaks peace to him ; and though another man suffer the same very things , yet he may want that testimony , because he wants the grounds of it , his sufferings being destitute of the requisite qualifications : and therefore we would never think a thing to be of so little moment , that conscience hath no concern in it , we cannot do , speak , think , nor look , but conscience hath some-thing to say of that deed , word , thought , or look , as it is circumstantiat ; either to accuse , if not as it ought to be , or to excuse and approve , if right , as to its requisits . the d . use is for trial of a sanctified conscience in a ●anctified frame , and for differencing it from another conscience that is not so ; a sanctified conscience , and in a sanctified frame , is alwayes medling with all the mans actions , not only when he is praying , hearing , reading , or conferring ●o a spiritual purpose , but also when he is buying or selling , eating or drinking , speaking or keeping silent , abroad or at home , alone or in company , &c. it is very like that paul had said many ▪ things when he was a pharisee , that his conscience medled not much with ; but now being a serious christian , he cannot speak , nor write , but his conscience medles with it ; in a word , a sanctified conscience is alwayes going along with a man , is still with him , and letting him know that it is with him , and a sanctified man will needs have , and loves to have his conscience constantly with him ; the word conscience in the original is significant , and sayes this much , that when it is right , the christian and it are joyned together ; whereas an unsanctified man parts company ( as it were ) with his conscience , he loves not to take it , he will not take it with him , it is a burden to him , he would ●ain be rid of its company ; and it often refuseth to go along with him ; it 's never the worst conscience that is often medling , providing it be owned and listned to when it medleth ; a sanctified conscience medleth , . constantly . . it medleth in all sorts of things , it puts the man when he hath spoken to search his heart , whether he thought as he said . . it speaks in the holy ghost , according to the mind of god ▪ and interests it self , on gods account , cleanly , spiritually , and impartially , without all by-respect to the man. the d ▪ use , is for reproof to these that misken conscience , and take none at all , or but very little notice of it in the most part of their life ; ah! how few are they that think and believe that conscience is concerned in all their words and actions : and as for thoughts they are looked on by such as free , and therefore they never look , what it sayes of them , and so spoil themselves of it's testimony , and lose their labour in not respecting it . the th . use is of exhortation ; and we would seriously exhort you all to amend this great fault reproved , viz. the misregarding of conscience , and to respect conscience in every thing , and to regard it more in your going out and coming in , in solitude and society , in every thing ye do , suffer not your selves to be cheated into a groundless apprehension , that any of your actions , even the commonest , as circumstantiat , are of so little moment , that conscience hath no concern in them ; and if it hath , then i beseech you , take heed what : it sayes , and whether it testifies for or against you ; and do not think that conscience is officious , and medles in a business that concerneth it not , except ye think that there are some parts of your life that should not at all be religious , but that you are left in them to live as you list : it 's oft-times our fault that we limit conscience to this and that particular action that is of some considerable concernment , and some way shut it out as having no concern in these of lesser moment ; and many , alace ! shoulder it out from the tract of their life ; and current of their actions ; o! let this by any means be amended . sermon ii. rom . . . i say the truth in christ , i lie not , my conscience also bearing me witness in the holy ghost . christians who have such a vigilant and constant attendant as conscience waiting on them , had much need of watchfulness , that they may be kept in some suitableness of frame for intertaining that companion ; conscience its work , is not only to be advising and deliberating what is to be done , but also to be waiting on when it comes to the acting and performing of what it hath been advising to ; and it is indeed no less practique to carry conscience along in the performing of duty , then it is in taking some pains to consult it , and advise with it at the undertaking thereof , so as we may be answerable to conscience as to both ; oft-times some pains will be taken in deliberating and advising with conscience what and when we should do , when we will exceedingly relent in taking it along with us in the performance : whence it frequently comes to pass , that we lose the peace we gained in advising with conscience at our undertaking the action , by not carrying it along with us in performing : this is the thing which we proposed to be spoken to from this verse , viz. the influence ▪ that conscience hath on mens acting , and the respect that they ought to have to it , not only before they undertake any action , but in , and along the performing of it . the last doctrine we spoke to from it was , that there is not any action of a mans life , but conscience is concerned in it , and hath something to say concerning it , for or against him ; if it were but the speaking of a word , or the asserting of any truth ; as we see in this instance of paul , his conscience beareth him witness , it hath some-thing to say to him anent his doing it ; we cleared this in several , yea rather in all sorts of actions that men have to perform ; there being none of them of so little moment , so extrinsick , or so indifferent , but in the performing of them , conscience ought to be carried along , as having some-what to say for , or against the performer . we shall now add some four or five observations more from the words ; and the first ( which we may either take as an use of the former , or as a distinct observation by it self ) is this ; that men in the time of their going about any thing would advert and take heed to that sense which conscience hath of their actions ; and seing it hath some-thing to say , they would be lending to their ear all along the time of their performing the action , and hear what it saith ; as before they undertake , they would advise with conscience that they be right ; so in the time of performance , there would be a reflecting on conscience , to know its sense of our doing ; paul is now speaking and asserting somewhat , and he reflecteth on his conscience to hear what it will say , and that he may get its testimony , that he is speaking sincerely ; he is not now advising with conscience , to know what he should do ; nor to get its censure of what he hath done ; but in the very time of his doing , he reflecteth and taketh notice what it saith ; he asserteth that he is speaking truth , and taketh a look into his conscience , to see if it be not so , that he is indeed speaking the truth , and truly ; or we may take the doctrine thus , it is a main piece of a tender walk in a christian , not only to deliberate with conscience before he do any thing , and when he hath done it , to take its censure if it be rightly done , but also to reflect upon his conscience in the very time of his doing of it , and to hear what it will say of that which he is now a-doing , and of himself in the doing of it , and we conceive that this is one of the main things meant by the testimony of conscience ; when conscience is put to it in the performance of a duty , to know what it will say concerning the man and his action ; for if so be that conscience hath something to say concerning every duty , for or against the man ( as it is , rom. . ▪ their conscience bearing them witness , and their thoughts the mean while accusing or else excusing one another ) then it will clearly follow that it is a main piece of a christians duty to keep fair with his conscience here ▪ and to take good heed what it saith , in the very interim and mean time of his performing every action ; yea , it is not only a main piece of a christians walk , but a main evidence of a tender walk in a christian , viz. when he doth not only aim to be clear in undertaking a duty , but to carry conscience along with him , and to know what it saith in following forth the duty . take these two or three words for clearing it . first , consider that the right performance of our actions and duties , or the making of them such as they should be , dependeth very much on the nick of our discharging them ; so that though a man should deliberat never so well before , if he be in a carnal frame , or have a selfie end ●o the time of performance , he will be at a loss of his peace , and much miss his mark ; as the apostle hath the word , philip. . . i press toward the mark ; in his aiming at holiness and a good conscience , he levelleth all his actions at that mark , the prize of the high calling of god ; i shall make use of this similitude for illustrating it , let a man with a bow or musquet levell never so well , or take never so just a visie , if his hand waver in the instant of shooting , he cannot readily hit the mark ; even so , though a man ( as i said ) deliberat and advise never so well with his conscience before he do a thing , if in the time of doing , he take not heed tenderly and steddily to it , but fall carnal and selfie in it , he cannot have peace as to the performance of that action . dly . consider that we are so very tickle in our frame ( as the duties of holiness are some way in themselves ) and our hearts so unstable , light and frothy , that though we should levell them right just now , yet they will be ready quickly to start aside as a deceitful how upon out hand ; it cannot therefore be sufficient ground for the testimony of a good conscience , to deliberat in undertaking , except a man observe and reflect on his conscience , and study to carry it along with him in the very time of his acting : our hearts are like to a distempered clock or watch , which being just now set never so right , ere we are aware , it will go wrong ; it will point the hour aright now , and within a little it 's quite out of course , because there is some defect or fault within , the wheels not being evenly , or the ballance not justly poised , or some other such cause ; even so though our heart were in a suitable frame just now , presently , and ere we turn us about ( as it were ) it 's out of frame , so that we cannot well take our aim from it ; it is so very deceitful , that it abides not in frame . dly . consider that unless this reflecting on conscience , in the time of performing the action , or duty , be , a man will be at a loss of one of these two ; he will either be at a loss as to his ●ober composed and holy frame , and turn carnal , which is frequently and readily incident even to believers , or he will be at a loss as to the confidence , boldness , and peace that he might otherwise have in the performance of such an action or duty ; for suppose a person to be in a good frame after he hath resolved on a duty , let it be for instance , speaking to edification , going about prayer , or the making of some lawful bargain , or the like ; and he hath abundant light and clearness in his call to the thing , yet if he look not to , and reflect not on conscience in the discharge of that duty , when a challenge cometh on the back of it , as if he had been wrong ; he cannot well answer nor repell it ; his being right being to him in that case ( in some respect ) little or no better then if he had been wrong ; because he observed not conscience in the time of the action : and this is one great reason , no doubt , why believers have so little positive peace when they have done a good turn , because they do not advert what conscience sayes to them , in their going about it ; they are hereby also greatly at a lose , as to many sweet experiences of gods kindnesse , and condescending in assisting them , and of their own singlenesse win at , through grace in the performing of duties : and we think also , that christians living so much by a negative peace ( to speak so ) flows much from this ground , viz. their little reflecting in the time of their doing duty , ( if once they be clear in the thing ) whither they be suitably serious , and sincere in it ; and so letting the opportunity go by , they are not so throughly clear in these things , that are evidences of a positive peace , in doing of such a duty rightly , as they might otherwayes be ▪ the first use , serves , to give you an evidence , and mark of a tender walk , and of a man that is tender in his walk ; he is such a man that will not only ask his conscience ere he begin an action , but when he is a doing of it , what it thinketh of it : there are three things that a tender christian will reflect upon , in the time of his doing an action or duty ; . he will reflect upon his manner of performing it ; whither it be a natural action , such as eating and drinking ; a civil action , such as buying and selling ; a religious action , such as praying , or hearing , &c. he will look that in them all he be single ; that his eating and drinking be to fit him to serve god ; that in his buying and selling , he seek not only his own things , but the good of his neighbour , as well as his own good ; that in his praying , or hearing , he be sincere , that it be in faith , and according to the will of god , &c. ly . he will reflect on himself in the performing of his actions , that he be in a right frame ; that he be tender , and sincere , that some awe of god , and of a good conscience be on him , that his spirit be sober and composed , that a carnal frame steal not in upon him , in the time of his doing a warrantable action , or a commanded duty , because that will marr it . dly . he will reflect upon his conscience , that he may hear what it sayes of the action ; he will not , as it were , take his testimony from himself , but conscience being as a distinct thing , some way from himself , he will hear what it sayeth ; as paul doth here , it is truth which he speaketh , and he speaketh it in the right manner ▪ and yet he taketh a look of his conscience , if he be doing so in very deed , to wit , sincerely , as in the sight of god ; yea more , he taketh the testimony of his conscience , if it be not so ; and thus here he looketh not to , nor reflecteth on his conscience , to alter any piece of his way , but to have it's sense of that piece of it ; he gathers , that the action is good from the word ; and he inquires if he be , and collects that he is right , in the performance from his conscience , testifying according to the word ; so that he will not trust himself , but goeth to conscience , as being more impartial , to take it's testimony : the reason then ( as i said before ) why few christians have solid peace , is this , if the matter of their actions be good , and if they can answer their light therein , they reflect but little on their conscience , in the performing thereof , and therefore want much of the peace and consolation that might otherwise accompany them in their actions , and when they are done , and over : and this evidence of tendernesse kythes rather , when a man is in the act , then either before or after ; for fear , or awe may make a man seek light before an action , and a challenge may put him to reflect , and examine when he hath done ; but here mainly lyeth the evidence of sincerity , and tendernesse , when in every step all along the action , or duty so far as is requisit , and humane infirmity will admit , he taketh heed what he is doing : and , as we said the other day , that it was an evidence of a tender conscience , to be alwayes medling in every thing that a man doth ; so we say now , that it is an evidence of a tender man , to listen and hear what censure his conscience passeth on him , in performing his actions ▪ the d . use , is for reproof ; ah! may we not find ▪ but by overly reflections , if we did advise with conscience at our undertaking of such a work or duty , that yet in the time of doing it , there was but little reflecting on our conscience , if it did bear us witnesse of our sincerity in going about it ; how many times will men and women be found eating , drinking , buying , selling , going or riding a lawful journey , speaking of a sermon , &c. and yet in these actions , but seldom , or never looking in , if they have the testimony of their conscience , that they are right in their going about of these things ? can this , i pray , speak a tender frame , that is so neglective of conscience ? it is certainly an evidence of ane untender frame in believers ; and where ever it is habitual and regnant , it is an evidence of an evil state ; for , if one be a tender christian , when should his conscience be tender , if not in the nick of the performance of an action ? for that is the time when he will , or should be levelling , least he miss the mark : and knowing how fickle , and unconstant he is , and that he hath a heart like an unsteady hand ; how should he guard against it's levity , and unstablenesse ? the d. use , is of exhortation , to advert more to this testimony of conscience , in performing duties ; o! learn to reflect on your selves in every thing , and to ask your selves what ye are doing , that ye may know , if ye be right or wrong ; if wrong , that ye may take with it , and be humbled for it ; if right , that ye may be comforted in it : we conceive this would be a notable guard to tendernesse , and keeping communion with god ; and a soveraign help to prevent many sins , and much hipocrisie in our way of doing things ; even to be taking exact notice , if we be indeed doing that which we professe to be doing , if we be speaking to edification , if we be praying in earnest , when we pretend to be praying ▪ &c. ly . observe , that when conscience is well satisfied in a particular action , or duty ▪ it can signifie it's sense thereof to the man that performeth it , and speaketh a good word for him ; this is the thing that pauls con ▪ science doth here ; he is sincere in the thing that he asserts , and it beareth him witnes of his sincerity , when he adverteth to it : first , i say , conscience can signify it's mind and sense of a particular action , or duty , if it be well pleased , and can speak a good word for the man ; it can signify it's mind at any time , but when it is well plea●ed , it signifies , it by testifying for the man : and ly ▪ i say , that not only does it testifie it's satisfaction with the action , but with every thing in it , when there is a right end , a right motive , and a right manner of performance , when christ is duely respected in it , and made use of for strength and acceptance . and ly . i add this , if men advert to it , and if it be asked ; because it hath something to say alwayes , yet men will not hear , nor know what it sayeth , except they advert well , and reflect , and take good heed to it . ly . observe , that it is very strengthning , confirming , comforting , refreshing , and satisfying to a man in a particular action , to have the testimony of his conscience for him ; this beareth paul through here , amidst all challenges that might have been raised , from seeking of himself , or from following revenge , in what he asserts ; there is no such thing , saith he , my conscience beareth me witnes of the contrary : it 's not a mans action simply , that will give him boldnesse , confidence and comfort ; for several persons may concur , in one and the self same good action on the matter ; and yet some may have a good , 〈◊〉 others an evil conscience in it , were it but as to a mans thought and opinion of himself ; for it 's not he that commends himself , but he whom god commends that is approven . when conscience ( i say ) beareth witnes for a man , it is a very strengthning , confirming and satisfying thing ; the reasons are , . because conscience is the more single , and impartial judge and witnes , and therefore a man may lay the more weight on it . ly . because conscience speaketh , and beareth witnes with respect to god , and when it testifieth on solid grounds , it is gods testimony ; now when a debate ariseth in a man about any of his actions , the man himself is the partie arraigned the challenge , or tentation , is the party accusing , and conscience is as the witnes , or judge that decideth , and being un-byassed , it beareth witnes , and passeth the sentence truly , and impartially ; it ( as it were ) sayeth , it 's true , he said such and such a thing , and that sincerely ; and i know that his thoughts and intentions were honest ; and thus conscience decides the debate in his favours , if so be he hath it on his side ; and so confirms , and comforts him . the use is , to exhort you to lay more weight on conscience , and on it's testimony , and less weight on any other thing ; for it will not be your good meaning , nor good hopes ( as ye use to speak ) but a sanctified conscience , in a sanctified frame , that will be found fittest to decide in any action . ly . observe , that the testimony of conscience speak ing for a man , and his performing of a good action on the matter , are separable ; that is , a man may do that which is good in it self , and yet not have a positive and approbative testimony from his conscience concerning it ; otherwayes paul needed not to have attested his conscience , if he had not known , that conscience it's testimony might have been separat from what he speaks ; it 's well enough known , that he was saying , his heart was grieved for the rejection of the iews ; but the question was , if he had said it honestly and sincerely ; and he asserts , that he hath conscience it's testimony for that , as a distinct thing : there are but too many proofs of the truth of this doctrine ; are there not many , who speak good words , and do good deeds on the matter , who yet have not a good conscience in the speaking , and doing of them ? as it 's said of amaziah , chro● . . . he did that which was right in the sight of the lord , but not with a perfect heart ▪ so it may be said of many others , that they do that which is good for the matter , but they want the testimony of a good conscience in the performance of it : this will be further clear if we consider these two things . . that there are many things that concur to make an action truly , and christianly good , such as we spoke of the other day ; many care for no more , but that the action be good for the matter , but it 's moreover requisit , that it be good as to the manner of performance , that it be from a right motive , to a right end , done in faith , by strength drawn from christ , and with an eye to acceptance on his account , a corrupt end in prayer , in coming to the church to hear , in reading the word , or in any other duty , will spoil the action . ly . that there are different rules to try these by ; there is one rule to regulat us , in the matter of our actions , and another to regulat our manner of going about them ; and a good conscience looketh to both these rules ; and if anyof the requisit qualifications to the suitable and acceptable performance of them , be absent and wanting , in so far conscience will withhold it's positive approving testimony : a good conscience it's testimony is like the harmony of a well tuned instrument ; it 's one thing to have all the strings on the instrument , and another thing to have them all in tune ; when it is not rightly tuned , though it have on all the strings , it cannot give a sweet , nor harmonious sound ; so is it with the conscience . the use is , for exhortation to watchful advertance in every thing to conscience it 's testimony : seing there are many that do good on the matter , who yet want it's testimony , it becomes us to be the more watchful to keep a good conscience ; and seing that conscience it's speaking for a man , and giving him it's approbative testimony , and his doing that which is good , on the matter , are not only separable , but are often actually separated , the one from the other ▪ not only in natural , but even in regenerat men ▪ as fr●quent experience puts beyond debate ; we had need ( i say ) to be the more watchful , both as to the matter , and manner of our doing , least we be at a lose of the testimony of conscience for us : and none would think it to be as easie a bussinesse to keep a good conscience , as to the manner of performing of duty , as it is to do so , ●s to the matter of it . how many come to the church , but without due preparation , and without having a heart ready to hear , what god will say to them , and meddle with with other duties , without regarding the due manner of performing them ? we ●ight instance it in all these six sorts of actions , we spoke of the other day , in all which there is a propensnes i● us naturally , to degenerat , and go beside the rule ; as namely , . in natural actions of eating and drinking , or of loving husband , or wife , or children , men may be very carnal , degenerat , and become like very beasts . . in civil actions ▪ as buying and barganing , wherein men ma● turn basely covetous , selfie , and seeking their own things , and not the honour of god , no● the good and advantage of others . ly . in moral actions , as speaking truth , dealing fairly and honestly ; wherein men may turn legal , proud and vain , and seek to establish a self-righteousnesse thereby to themselves . . in external religious actions , as hearing the word , praying , &c. wherein men may turn hypocritical , and formal , having a shew without substance , and a form of godliness without the power of it . . in inward duties , as repentance , contentment , &c. wherein men may turn worldly , and carnal , therefore a worldly repentance from fear of punishment , or of shame in the world , or worldly sorrow that causeth death , is spoken of , cor. . v. . so the●e is a worldly contentment . . in passive actions , or sufferings ; some may suffer from inevitable necessity , and have no thanks for it ▪ as it is , pet. . . we may , from the unstraightnesse of the end , to which ; from the unsoundnesse of the principle , from which ; from the unsuitablenesse of the motive by which , duties are done ▪ and several otherwayes , prejudge our selves of the approving testimony of our conscience ; which we would carefully advert to , that we divide not betwixt a good conscience , and a good turn , action , or duty . but it may be asked here , what is the reason that it is so difficult to keep a good conscience , and to carry it along with us , in the very interim , mean time , and nick of performing the action , above , and beyond what it is , either to deliberat and advise with it before we do , or to reflect after we have done ? i answer , and give these two or three reasons of it ; the first whereof , is drawn from the necessary concurrence of so many things that must go together , in the performance of an action ; which makes it easier to resolve before doing , or to reflect after doing , then to perform . the d . is , because there is such a ticklenesse in the frame ol our hearts , that they are unstable as water , stable in nothing : there are three distempers of heart that we are subject to , which all hold forth this difficulty , . a declining humour ( to say so ) or distemper , whereby we are given to backslide , or turn aside like a deceitful bow , that keeps bensel while the arrow is a drawing , and when it is at , or in the very letting off , starteth aside . ly . a levity , and unsetlednesse , even such that the weather ▪ cock is not sooner , and more easily whirled about , by the least wind , then we are by the least breathing of the air of tentation ; so that were we just now in a good and suitable frame for duty , ere we be aware , we fall off ; and a good conscience requireth a composednesse and stayednesse of frame . ly . a rashnesse , and hastinesse , or precipitance , which makes us , that so soon as we are clear in the thing , to rush forward , and to think all is done that is requisit ; so that we wait not to carry conscience along with us , in our performances ; which rash precipitant , and hasty humour , or distemper maketh us often miscarry ; as david sayes of himself , psal. ▪ i said in my haste that all men are liars ▪ and i said in my haste , that i am cut off from thy presence , psal. . so believers often marr the composednesse of their own frame ▪ by their h●steing ▪ and not taking heed to what conscience sayeth , while they are in performing duty ; thus many post , as it were , through their prayers , speaking of many good things in them from light ; but not endeavouring to carry conscience its testimony along with them of their sincerity , they spoil and marr that which was well intended and begun by them . a th . ground , reason , or cause of this is , the great difficulty that there is to maintain and keep up a right frame of heart for any considerable time ; and a man will never keep a good conscience along particular duties , if he maintain not a right frame of heart ; though a thing good in it self were never so fairly floored ( to speak so ) and its ground never so well taken up , yet the least byass or rub easily puts it by , and makes it go out : all which should in reason make us study the more watchfulness . thly . observe ( which will help to the use of the former , and is of some affinity with the first particular observation , ) that persons would endeavour to walk in every particular duty or action , so as they may not only advert to what conscience sayes of it , but may also carry it along with them in it , and have the positive approving testimony thereof all alongst the doing of it , which may be , though there be not reflecting on it every moment ; that is , not only would they before they undertake any thing , be clear that it is a warrantable duty ( as was marked before ) but further when they have done this , they would so carry conscience along with them in it , as they may have its testimony that they go about it conscienciously : therefore paul asketh not only what conscience sayes of the action as to its matter , and as to his sincerity in undertaking it ; but he bringeth it out speaking for him while he is doing it , my conscience ( saith he ) beareth me witness : the reason of the doctrine is , because it is not enough to hear what conscience saith , for it may accuse as well as excuse , but we would endeavour to carry so , as we may have a good testimony from it ; which it will not give , nor speak peace to us , if we study not to take it with us all along the action ▪ this is a notable way to curb sin ; to mortify lusts ; to make us accurate in duties ; to keep us from posting ( to speak so ) through our prayers ; from scu●ching through a chapter of the bible ; and from trifling in other duties ; why ? because we have our conscience to answer to , and its good testimony to wait for ; this is that which giveth holy boldness to a christian , when . he knoweth that what he doth is right for the matter . . when he taketh good heed to what conscience faith . and . when he hath its good and approbative testimony : and we think that this is much of what that text , act . v. . aims at ; and is the main thing a christian should exercise himself in , even to have the testimony of his conscience , for him in this , and that , and the other duty , nay in every duty , to have its good testimony , when he beginneth , when he goeth on in it , or in the time of it , and when he hath closed it ; this is it ( as i have often said ) which furnisheth him with holy boldness and confidence , and giveth him much sweet peace and serenity in his mind , that who ever and what ever speak against him , he is at a point that he is right , having the well grounded testimony of his conscience for it . but it may be questioned here , how is it possible for a man to carry a testimony of his conscience along with him in every action ? can he alwayes be reflecting on every word he speaketh , and on every action he putteth his hand unto ? for answer , we would first distinguish betwixt an explicite and actual inquiring at , and reflecting on conscience , and an implicite and habitual inquiring at , and reflecting on it ; and betwixt an explicite and actual , and an implicite and habitual testimony of the conscience ; and then apply it to the particular answer , that then is an explicite testimony of conscience , when it doth actually , expressly and down-right speak its mind ; and that is an actual and explicite reflecting on conscience , when a man doth indeed expresly and down-right put himself to it to inquire consciences sense of his action : an implicite and habitual testimony of conscience is , when conscience is not alwayes actually , observably , and expressly speaking by a positive approbation ; yet it is so indirectly , virtually , and on the matter , and is ready actually to do so , when put to it . and an implicite and habitual reflecting on conscience , is , when men are not alwayes actually and expresly asking their conscience what it saith ; when yet they do it implicitely , virtually , and on the matter ; and are in a readiness to do it actually , when put to it : which may be illustrated by the similitude made use of before ; the habitual and explicite testimony of conscience , and reflecting on it , is like the putting of an instrument of musick in a right tune , and then we say it 's in tune , though none be playing on it ; because it is ready to give a distinct and harmonious sound , having all the strings right in tune ; an explicite and actual testimony and reflecting , is like a mans striking or playing on the well tuned instrument , and bringing out actually the just musical sound , that was habitually in the tuned instrument before . now to apply this particularly in answer to the question , we say , . that in three cases an actual and explicite testimony of conscience , and reflecting on it ▪ is necessary , . as to a mans undertaking of any action or duty , that he be clear in it , that it is a duty ▪ in reference to the thing when done , because it is that which giveth him peace ; for a mans reflecting on conscience , and its testimony here , is like playing on the instrument . . it 's necessary as to a mans stare . but . we say an explicite testimony , and actual inquiring at conscience is not simply necessary alwayes along the action or duty , or it is not simply necessary , that a man actually reflect and have a testimony from his conscience alwayes , or in all difference of time along the action , though habitually and implicitely he ought : for the keeping of a good conscience , is like to that general precept spoken of before , anent doing what ever we do to the glory of god , at the principal end of all our actions ; and that is founded on this ; where it is not necessary , that all along the action or duty , in all difference of time , or in every moment ( as i just now said ) we should have actual and explicite thoughts of this end , viz. gods glory ; but if this end be intended in the whole current of our life habitually , and actually in the entry of every particular action or duty , though there be not actual and explicite thoughts of it alwayes along the action , we may warrantably expect on christs account gods approbation , as doing to his glory : so is it here ; as when a man undertakes a journey to such a place , it 's sufficient before he set out , he actually and explicitely mind that place , and that he do so now and then by the way , and especially if he observe any turning off , or hazard of going out of the way , or if he hath not often gone that way before ▪ though he have not actual thoughts of it all along everystep of the way : but to clear this in a word or two further , we conceive that these three particularly are necessary for keeping a good conscience , . the habitual testimony of conscience , that is , that a mans conicience be alwayes in a readiness to give him a good testimony ; which imports three things . . that he be right in the matter of his practice , that it be nothing sinful that he is about . . that he be right in the frame of his spirit , spiritual , stayed and composed . . that he be carefully watchful to prevent what ever may ma● his peace , and to guard against what may distemper and discompose his spirit ; and that withal he be studious to keep his conscience in a good temper or tune ( to speak so ) that it may be in readiness to give him a testimony when he calls for it : these three are necessary ( i say ) in every particular action for keeping of a good conscience , that a man be in a thing that for the matter is right ; that he be in a composed and suitable frame ; and that he be watchful against any thing that may hinder or distemper him in prosecuting that action . . though an explicite and actual testimony and reflecting , be not alwayes , or in all difference of time necessary ; yet it would be frequent ▪ and the more frequent , readily the better ; though ( for instance ) in every word of prayer one cannot actually reflect on himself , nor look after the testimony of conscience ; yet in intervals this may be win at , and would be endeavoured : it 's in this case some way as it 's in reference to that command anent praying alwayes , or without ceasing , though we cannot pray alwayes actually , or continually without interruption ; nor are we obliged to do so ; yet we should be frequent in it , and intermix all our actions with short ejaculations to god , and alwayes keep our selves in a praying frame : so though we cannot alwayes be actually putting conscience to it , yet frequently we should , and more especially , if we be about a duty that is more difficult and tickle ; and wherein we are very ready to go wrong , and so to lay the ground of a challenge ; or wherein gods honour is some ▪ what more then ordinarily concerned . . it 's required here , that we seriously endeavour to keep things right , and be weeding out ( as it were ) what is wrong , as we find conscience hinting to us ; for the frame of our hearts ( as hath been said ) is very unstable and fickle , we would therefore be often mending and righting it ; as a man doth with a watch that is easily distempered , he often looks to it , and puts it right : or it is here as it is with a pilot who steereth a vessel that is very easily by a little wind put by her course , he beareth up closs in the eye of the wind , and when he finds her never so little off her course , he steers about again till he set her right ; or to hold us at the former comparison of an instrument , to preserve which in tune , it must not only be at first tempered to a just and harmonious sound , and struck upon to give out that sound ; but when a man hath played a while upon it , he must be tempering and tuning it among hands ( to say so ) screwing up this and that , and the other peg , as the strings slack their benfil , else it will not be kept in tune ; even so while we are endeavouring to keep a good conscience , some one peg or other ( so to speak ) will readily still be a-unfixing , and we would study to bring things back to their right temper , and watching that carnalness creep not in upon us . the use of the doctrine in a word is , partly to reprove for neglect of this walk , partly to exhort to the diligent and tender practice of it , even carefully to advert to conscience , and to endeavour to be in good terms with it , in performing every action ; in eating , drinking , in bargaining , buying , selling , in riding a journey , in hearing , praying , &c , and not only to hear what conscience hath to say , but to walk so as conscience may speak good to us ▪ and give us its approving testimony for helping us to keep this good correspondence with our conscience in all our actions , which hath so great a stroak upon a christian walk , upon a chearful and solacious christian walk ; we would now add these following directions to those formerly given to the same purpose ; the . whereof is ▪ that in undertaking of actions or duties , we would be very deliberat , clear and fixed . . we would study to walk soberly , and composedly , and to be alwayes in a good frame ; rashness , precipitancy , hastiness , inadvertency , levity and untenderness , are very cross to these two directions ; as is also parting with conscience as it were in the way , and not bringing it up with us . . we would be much in ejaculatory prayer , frequenting gods throne much , often darting up blinks unto him , and into our own selves , and our consciences , intermixing these . ly . we would be much in self examination ; this is in some respect , the life of a good conscience , for where there is not self examination , or reflection , we either are not right , or else know not if we be right , and no thanks to us , if we be not wrong . ly . we would study to have an holy indignation at , and a strick watch set against the very first risings of any thing , that may in the least offend conscience ; alace ! we oft times observe not our own declinings , and fallings from a good frame ; nor the stirrings of some one lust and corruption , or another , which would be resisted in the beginning ; for the one of these weareth out the other . ly . as we would indeavour , if we would have a good testimony from our conscience , much singlenesse and sincerity ▪ in the whole of our walk ; and would in every duty , indeavour to be setting our selves ▪ as in the sight of god , and under his all seeing eye ; nothing more marreth the testimony of conscience then unsinglenesse , and nothing contributs more to it then singlenesse ; it 's a good word that the apostle hath , cor. . v. last . we are not as many , which corrupt the word of god , but as of sincerity , as of god , in the sight of god speak we in christ ; preaching is a good work , yet there were many preachers that had not a good testimony from their conscience , in that good work ; but paul had it ; and that which made him to to have it , was his sincerity and singlenesse , that he spoke as before god , in the sight of god , without a byasse , or any allowed carnalness in his end : if we could preach , and pray ▪ and live and walk thus in all our actions , o! what sweet peace should we have , living and dying ; and o! what skaith , and prejudice doth our inadvertancy ▪ rashness , and carnal walking work to us ? and how much doth it deprive us of the benefit of this friend , in the time of our need ? god help us to amend it . sermon i. cor. . . for our rejoycing is this , the testimony of our conscience , that in simplicity , and godly sincerity , not with fleshly wisdom , but by the grace of god , we have had our conversation in the world , and more abundantly to you-wards . it is no great bussiness , but a very ordinary thing for a man to be chearful when he is in prosperity , and hath all things in the world smiling on him ( though often , even in the midst of that laughter the heart is sorrowful , and there is an emptinesse , and utter insufficiency in all these things , to make the heart truly glad ) but this is a great matter , a very rare thing , and to be found but with very few , viz. in the midst of afflictions , reproaches , tribulations and persecutions to be cheerful , and rejoycing , and ( as it is , isa. . . to be glorisying god in the midst of the fires ; this is pauls practice , and exercise here , who being ( as the words before hold forth ) brought so near death , that he even dispared of life ; who having to do with professors and preachers of the gospel , that made it their bussines to defame his person , and to depretiat , and disparage his ministry ; who being riviled , buffeted , persecuted , and counted as the filth of the world , and the off-scouring of all things ; who being alwayes delivered unto death ; and made a gazing stock to the world , to angels , to men ; and being moreover put to wrestle not only with flesh and blood , but also with principalities and powers , and spirtual wickednesse in high places ; yet hath this for his rejoycing , the testimony of his conscience , &c. not to insist on the connection , we have in the words these four things , . pauls continued chearfulnesse , notwithstanding his formerly mentioned 〈◊〉 , this is our rejoycing . . the ground and rise of this spiritual , and solid joy , that no affliction can remove from him , the testimony of our conscience ; in his affliction and tribulation he taketh a back-look of his way , and findeth his conscience no● simply speaking , but testifying good on his hehalf , telling him , that though he and his fellows were accounted deceivers , and unknown . yet they were true and well-known , &c. as it is , cor. . v. . ly . the extent , or amplification of this ground , . more generally , we have had our conversation in the world , ( which is to be restricted to pauls conversation after his conversion , in his ministry , and otherwayes ; for , though a natural man may have a blamless visible conversation , yet it is not such as a renewedman hath for the ground of his rejoycing ) . more particularly , he not only had a good conversation , as to the general tract of his life , but in his carriage towards the corinthians in particular , with whom he had been so much , and so long conversant ; and more abundantly to you-wards ; what ever they might , through the suggestion , and instigation of false teachers , have been disposed , and ready to upbraid him with , yet he had the testimony of his sincerity , and integrity , as to what all the world could say of him , which he alleadgeth , and more abundantly towards you ; partly to shew his distinctnes in searching his conscience , not by the lump ( to speak so ) but as to the several parts and pieces of his life ; and partly to obviat an objection , or calumny that might arise among them , whe●e his conversation was most ; and most carped at . ly . we have the characters whereby he confirms this testimony of his conscience , or the qualifications of it , whereby his confidence of having it , is confirmed ; which are four , the . whereof is negative , not by fleshly wisdom , not seeking my own ends , nor my own good in a carnal way ; neither by carnal reason prosecuting the work of the ministry ; the other three are positive , the . is simplicity , that is , a holy singlenesse in reference to the end ; he was a straight upright single man , and in nothing double . the d. is , that is was in godly sincerity ; and this not only as it 's opposit to gross hypocrisie , and dissimulatiion , but as it differs from meer moral honesty ; he walked not only in a civil moral honest way , as meerly moral and civil men use to do , in their barganings , and other dealings , but in godly sincerity , doing every thing as in gods sight ; as he sayes of himself , chap. . v. last . we are not as many , who corrupt the word of god , but as of sincerity , as of god , in the sight of god speak we in christ : the . character whereby he proves that he had this testimony and was assured of it , is , that he did not what he did by his own strength , or by the strength of nature , but by the grace of god ; which shews ( as we said before ) that this testimony reached no further then from the time of his conversion : the first of these positive characters , or evidences shews the singlenesse of his end ; the second , shews his singlenesse in the way of prosecuting that end ; the third shews the principle whereby , or where from he acted ; it was not carnal reason that gave him counsel , nor nature that strengthned him , but grace . in these words then , we have , first , a short and sweet compend of a christian and comfortable life , and of the advantage of a good conscience . . we have the way how to attain , and how to entertain , and maintain the same . the apostle ( in a word ) being now put to it , and having both foes and friends on his top , he taketh a back look of his life , and reflects on what was his carriage towards all men , and towards the corinthiens more particularly , and finds his conscience testifying for him , as to both ; and on this testimony of his conscience , well proved , and made out , he quietly settles and joyfully chea●eth himself . having already spoken of what use should be made of conscience before , and in the time of our doing any thing ; we have now chosen these words , to shew what use should be made of conscience in reference to what is past : not to stand on every thing that might be observed from them , we shall astrick our selves to this scope , viz. to point out the right use making of conscience , it 's sense and testimony of our way and actions , after they are past ; and the duty of a believer in trying his bygone course of life , and every part thereof , as to conscience it 's testimony of it , or as to what conscience can say concerning it . . then observe but in passing , that conscience can signify it's mind to a man concerning his actions , and conversation of a long time past , so that though he hath been in such a countrey among such a people , about such and such an action many years ago , conscience reflected upon , hath a facultie ( to speak so ) of signifying it's sense thereof , as of every other action of his life ; much of pauls time was now past , and a part of it in the ministry at corinth , yet looking so far back , his conscience gives him this testimony . which will be further clear , if we consider , first , the experience and practice of the saints , in attesting their conscience , in past , and in long since past actions ; na● we suppose there are few , or rather none at all , but their conscience will sometimes challenge them , for a● evil action that is by their hand , and that for a considerable time ; iosephs brethren are a famous instance of the truth of this : now , if it can challenge , or accuse , it can also excuse and approve a man , and testify for him , when he hath done well ; for excusing is as extensive in a good case , as accusing is in an evil . . it 's clear also , from the office of the conscience ; which ( as we shew ) is not only to dictat , and to be an observing companion , but to be a judge ; which supposeth for ordinary , the thing to be past ; therefore , iohn . . both the condemning and absolving of the heart is spoken of ; which inferreth , that the conscience ( called there the heart ) hath a way of re-cognoscing of , and passing sentenc● on a mans way , and actions , not only , while they are a doing , but when past . ly . observe ( which is that we mainly intend to speak to ) that it is a main piece of a tender walk , and of the practice of ● christian , to be reflecting on his bygone way , and trying what conscience sayeth of it ; not only ( as i have often aid ) to deliberat and advise with conscience before , and to carry conscience along in the time of the action ; but when the thing is past , it may be many years since , and as to the course of his life ; to be looking in , and reflecting on what conscience sayeth , for , or against him : this is pauls practice here ; he cannot have the testimony of his conseience till he have asked it , and tryed it , and laid his conversation in the general , and his carriage among the corinthians in particular before it ; and if the former doctrine be a truth , this will follow ; that a tender christian will be reflecting on his bygone way , and trying what his conscience sayeth of it , and of his actions ; except we will say that a man may be tender , and not take heed to his conscience ; to which for this end , god hath given it this reflecting power , or facultie ( to say so ) . it will also be more clear , if we look to the practice , and experience of the saints , who , the more tender they have been , the more they have been in reflecting this way ; if we look to iob , we will find , that most of all the discourses he hath , are so many reviews of his conscience ; particularly , chap. . . he sayeth , my foot hath held his steps , his way have i k●pt , and not declined , neither have i gone back from the commandment of his lips , i have esteemed the words of his mouth more then my necessary food ; how is it that he speaketh so confidently , but from reflecting on , and from the testimony of his conscience ? therefore , chap : . , , . he sayeth , all the while my breath is in me , and the spirit of god is in my nostrils , my lips shall not speak wickedness , nor my tongue utter deceit , i will not remove my integrity , my righteousness will i hold fast , my heart shall not reproach me so long as i live ; importing that he cannot find his conscience challenge him as to that wherwith his friends did charge him ; so likewayes , chap. . . he sayes , i made a covenant with mine eyes , why then should i look upon a maid ? and he goeth on through the chapter , particularly making it to appear , that he had been searching , and trying , and taking notice of his way , and of all the pieces and parts of it . and that therein his conscience had given him a good testimony : thus david , psal. . . sayeth , lord my god , if i have done this , if there be iniquity in my hands , if i have rewarded evil to him , &c. psal. . . examine me , o lord , and prove me , try my reins and my heart ; and , psal. . . search me , o lord , ( sayeth he ) and know my heart , try me , and know my thoughts , and see if there be any wicked way in me : all which supposeth his own tryal accomplished in , and of his conscience to have gone before : yea , not only the believer , but the believer in the tenderest frame , is most in this work ; therefore in the most serious exercise of repentance , under the greatest manifestations of gods presence , and the most abundant pourings out of his spirit , and when nearest to death ; they are most ready to reflect on conscience ; which sheweth , that not only we should do it , but that the more tender persons be , they will be the more in this duty : and there is also good reason for it , for . a man cannot know his condition except he reflect , and search what his conscience hath to say of it ; and it 's not the bare remembring of the action , but the considering of it , by bringing it before , and trying it by the rule of the word , in the ●ourt of conscience , so as to have it's approbative testimony , that maketh it passe for eurrent . ly . because , as a man knoweth not how to judge of what is past , so neither how to carry for time to come ; what he hath to repent of , or what he hath to amend in his way , except he take a review , and back-look of it , as to the time past : it 's the finding of such a thing to be wrong that maketh him say , this i had need to repent of , and this i had need to watch against for time to come ; therefore these two are put together , psal. . . . i thought on my ways , and turned my feet unto thy testimonies , i made haste , &c. the examination of his bygone way , helped him to go on right for the time to come . ly . because hardly will a tender man come to prayer without this ; he knoweth not what to confesse , nor what to seek , except he reflect , and consider what he hath to confesse unto , o● to seek from god ; and sure a man cannot be tender , if he pray not : therefore these two are joyned together , zech. . . i will pour ( sayeth the lord ) upon the house of david , and the inhabitants of ierusalem , the spirit of grace and supplications , and they shall look upon him whom they have peirced , and mourn ; hence it is found in experience , that the more insight a man hath in his bygone way , the more liberty he hath in prayer ; and that deadnesse and drynesse in prayer flow much from the want of self-reflection . ly : because this is the way for a man to win at peace ; and no man can be tender , and have solid peace that cares not what his conscience speaks to him , whether good or evil , peace or war ; and he can never know what it sayeth except he reflect and try : and it is from this , that even paul himself cannot have peace , nor rejoyce , till he try his peace and joy to be the effects of conscience it's testimony , and conscience testimony to be the consequent of self-examination . the uses of the doctrine are four , the first wherof , is for instruction , the d . for tryal , the . for exhortation . the . for reproof , and expostulation . the . use , i say , ●s for ●nstruction , would ye know , and be instructed in a main piece of a christian walk , and practice , here it is , to be often reflecting on your bygone way , and hearing what conscience sayeth of it ; to belooking from your youth up , what ye have done , what have been your more habitual thoughts , words and actions , and hearing what conscience sayeth of them , of such a word or discourse , of such a voyage or journey , and so of other actions ; and to be putting it to passe it's sentence on them , and to be trying whether we have peace in them , and conscience it 's good testimony concerning them , or not . to this purpose we might alleadge that place , rev. . v. , . ( which we suppose to be mainly ▪ and most properly meant of tender ministers of the gospel , yet it may well by proportion be applyed to tender privat christians ) where these four beasts are said to have eyes before ▪ and behind , and to be ful of eyes within ; eyes before , intimating that they should be tender in finding out what is to be done ; eyes within , intimating that they should be watchful over their own heart , and way , over their own present frame & walk , looking not only before , behinde , and about them , but within themselves ; and eyes behind , intimating that tender christians should have , and in some measure indeed have , an eye ( as we use to speak of very watchful , and accuratly observing persons ) in their neck , looking to what sticks and cleaveth to their heels , as it were , when they have past any action or duty , as the word is psal. . . where the psalmist speaketh of the iniquity of his heels compassing him about ; as knowing well that in every step of his way , he leaveth some ●oul vestige , or print behind him , and therefore looketh back on it : this then we propose as a piece , and a special piece of a tender walk , viz. that christians , not only deliberat before they do , and look to conscience while they are adoing , but that also they reflect , and look back upon the action , when it is done and past . to clear this a little further , there are three main things that a believer is called to , in reference to what is past , . examination of himself , and his way , . laying of himself and his way ▪ to and before his conscience informed by the word , . judging of himself according as he find eth his way to be , when he hath laid it before his conscience : we need not curiously and nicely difference these , for they go alwayes together when a man is right ; his examination of himself , and of his way , the examination of his way by his conscience , and his self-judging ; yet they may be some way differenced : self-examination is more large , and extensive , taking in the whole that a man is concerned in , his ●ecklenesse , and his need , as well as his sinfulnesse ; but reflecting on conscience considereth a mans way as sinful , or not sinful only ; self-examination is a gathering , as it were , of things together ; but reflecting on conscience is a laying of them to the rule , a putting of them to the touch-stone ; self-examination is the mids , conscience-reflection is the end ; and if any should offer to divide them , the gathering of things together by self-examination , will not signifie much , except they be tryed by conscience ; self-examination is antecedent to the sentence of the judge ; self-judging is subsequent , as a ratification of that which conscience hath said , when we have examined , and found out things , and when conscience hath on reflection agreeably to the rule , given it's sense and sentence : our judging of our selves is our homologating , or owning , applying and taking home to us the sentence that conscience hath past , as it were from our own mouth ; somewhat like that word , rom. . . the spirit it self beareth witnesse with our spirits , that we are the children of god ; in our self examination , and judging we are active , but in conscience it's passing sentence , we are passive , as being therein 〈◊〉 before the judge , and when conscience hath said , we say : however we put them together , and have marked it for this reason ; because oft-times , when we examine , and take a look of our selves , and of our way , we are disposed to think that we have done enough , and as soon as the i●ditement is read , we run away from the bar , and do not abide , and stay for conscience it's decision , as if we knew what it will say before hand ; again some-times we are disposed to judge our selves , and to passe , or leap over both examination , and consciences sentence ; being thus precipitant , and preposterous to prevent any trouble and apprehended horrour that may attend the sentence of conscience ; and are ready to say , that we know not what it will say , before it be put to the ●ryal ; and this is a reason why many will take with a conviction , but it hath no weight with them , nor 〈◊〉 to them , because it is their own , as it were , and not conscience it's sentence ; therefore ye would by all means joyn together these three ; use self-examination , judge and passe sentence on your selves ( as we are willed , cor. . . . ) but miss not this cup●e , viz reflecting upon , and observing of what conscience hath to ●ay ; for this 〈◊〉 the first and the last together , and if they be no● thus knit , they will fall assunder and come to nothing . the d . use is for tryal , take it then for an evidence and mark of a tender christian , thus to reflect on a persons walk , and actions , when he hath done them ▪ the tender christian will thus reflect on his way and actions done , though it were for many years past , and will judge impartially according to what conscience hath to say of them ; they here behave like unto faithful ambassadors , or messengers , who being commissionat in some bussinesse , and having gone about it , will sist themselves before these that gave them the commission to hear their judgement and sentence of their management of the bussinesse committed to them ; 〈◊〉 they are unfaithful that receive such a commission , and never give an accompt of their discharge of it , nor wait for the sentence of it's giver● ; even so tender christians will not only consult with , and take direction from conscience , what , and how to do , but will also turn back , and see , i● conscience doth approve of what they have done , and of their manner of doing : now , when we speak of this , we do not say , that it is always the mark of a tender christian , that the man hath conscience speaking for him , for conscience may be misled , and it's testimony in that case signifies little ; but this we say , that it is a mark of a tender christian to be always singly trying whether it be for him , or against him ; and it will be found in the experience of all tender christians ; whereas these that walk at random without all circumspection , look not thus to conscience ; yea , even believers the●selves , when in an untender frame , desire not much to come in conscience it's sight , ( to speak ●o ) the reason is , because , as it is , ioh. . v. , . every one that doth evil hateth the light , least his deeds , should be reproved ; but he that doth truth cometh to the light ; ( to the light of the word , and of his conscience informed by the word ) that his deeds may be manifest , that they are wrought in god. it 's no ●mal part ( i say ) of this light , even conscience it 's testimony ; and it sayes that the sincer man desireth to know , if he be right or wrong , and that he likes not to entertain the thoughts of any practice or deed of his to be right , when it is not so in truth ; and that withall he allowes not himself to judge of his deeds meerly by himself ; but to submit them to the sentence of his conscience , according to the word . to clear this a little , we shall point at some characters of a person that is suitably serious and tender , in reflecting on his conscience , and that . in respect of it's extent , and then ly . in respect of the effects of it . first , then , as to the extent , . he reflecteth on , and tryeth all his actions , even the whole tract and current of his life , as paul doth here , his conversation in the world , and towards the corinthians . ly . he reflects on , and tryes his very best actions , were it even those of a mans ministry , of his preaching , prayer , &c. not as some , who think it enough to reflect only on sinful actions , such as swearing , lying , deceiving , oppressing , &c. which need but little tryal , the sinfulnes of them being often obvious , as it were at first blush ; but the tender man tryeth these actions that have the best appearance , that he may know , if they be in very deed , what they appear to be . ly . he is particular in his tryal , he not only tryeth his conversation in the general , ba● ( as paul doth here ) his conversation at such a time , so such a place , and in such company ; o! in how many particulars doth holy iob instance , chap. ● . ●y a tender man wiil go far back ; even when old , to the sins of his youth , as david doth , when he prayes , psal. . . remember not against me the sins of my youth . i remember godly augustin in his confessions , goeth as far back as he can remember and not only so , but he sayes , that when he looked on the little cankerings , and ●rowardnesse of ●nfants , he was put to think of what were the first out-breakings of his sinful nature , when he was on the breast ; david looketh far back , when he sayes , psal. . . i was shapen in iniquity , and in sin did my mother conceive me . ly . he is frequent in reflecting and trying , and the more tender , the more freq●ant ; he will not readily let slip , no● suffer to passe one day without it ; yea , he will sometimes try often in one day , on the back of this and that piece of his walk , especially of any more solemn action ; yea , ( which is yet more ) he will come often over one and the same action , or thing , so that when he hath taken a look of it to day , he will take another look of it tomorrow ; knowing that there is a depth of iniquity in the heart , that is not soon nor easily plumbed ; he looketh often on the same action , that he may find it out , that the discovery and sense of it may be the more fresh , and deeply affecting for his humiliation ; it 's on this ground that the apostle speaketh of his having a good conscience ; wherof , if the testimony be approving , the frequent going over it , maketh it to be the more vive , clear , and comfortable . secondly , this may be known ( as i said ) by the effects of it , which are notable ; for , . a ●ender man that is frequent in reflecting thus , is a watchful man ; the byting of conscience by it's challenges for past , and bygone 〈◊〉 , make him look better to himself for the time to come ; and put him , with holy and tender iob , chap. . to make a covenant with his eyes , that he may look right on , and not wander ; to covenant with his affections , that they wander and range not up and down in pursuit of the world , a●d of the variety of vain objects therein , to the diverting of him from a close and con●ant pursuit after god. . he can give a distinct account of himself , and of his way , and doth not readily and easily forget things , but is in case to give an account of this which he did , and of that which he spoke ; as iob instanceth , in a multitude of particulars , chap. . he can give a legend , as it were , of his life : which i fear but few of us can do , to good purpose , this way ; i remember that holy man augustin tells , that at such a time , while he was singing a psalm , he observed his heart ready to str●y , and to be more taken up with the external musick , then with spiritual joy in god ; and relates several of his pranks , when he was a child . he is a man distinct , and full in the consession of sin ; he never wanteth an evil tale ( to speak so ) to tell of himself , yea , he must , and will tell it , when it may glorify god , and edify others ; he can speak particularly of the evil of his heart , and of his way , he is not a stranger to it , neither doth he hide his sin as adam , as iob speaks , chap. . v. . it is sure , one great reason , why we are so little in the exercise of repentance , even that we are so little in the exercise of self-reflection . . he is suitably affected with that which he discovereth ; he not only seeth his way with this and that , and the other action , but it toucheth him ; one great reason why we see somany sins , and are so little affected with them , i● , that we take not the censure of them from conscience , and consider not duly , what weight it's sense and censure of them should have with us ; and by proportion , this is a reason why christians are so little comforted in good actions . . the re●ecting ▪ tender man is a praying man ; as he is much i● co●ssing of sin , so he is much in prayer , and serious in it , and at no time readily more frequent , and serious then when his sin is before him ; as davids sin was ever before him , psal. . . which makes him so very serious in prayer there ; and as he is serious in prayer , so he hath much holy indignation at sin , and a great loathing at himself for it ; he can speak suitably of it , and demonstrat the vilenesse of it to the life , and aggravat it to the height ; while he sayes , against thee , thee only have i sinned , and done this evil in thy sight ; he looks not at it , as a sin of in●mity , but as a sin committed with a high hand ; i know ( sayeth he ) thou lovest truth i● the inward parts , but i have thus far plaid the hypocrite coming out with a fair shew before men , when sin was raging in secret within me ; thus , cor. . . true repentance is described from it's effects ▪ ●t hath holy and high indignation and revenge attending reflections on it ; ezek. . v. . & ch . . v. ▪ there is a remembring ▪ a blushing , a being ashamed , and a loathing of themselves , the man is thus vile in his own eyes , thinks very little of himself , and loaths himself very much ▪ . he is well content when he discovereth a ground of challenge where it is , he hunts not after approbation , and applause , but is satisfied to have a just and necessary challenge , as well as to be approven , though the one hath much more peace , and comfort with it then the other ; let the righteous smite me ( sayeth the psalmist , psal. . . ) and it shall be a kindness , and let him reprove me , and it shall be an oyl that shall not break mine head ; so when his conscience smiteth him , it acts in his esteem , the part of a good friend , he welcometh it when there is ground for it , and repineth not against it . . he hath a deep impression of the majesty of god on his spirit ; for his laying so great a weight on conscience his deput , suggests to him the suitablenesse of thinking highly of god himself , and of carrying with due reverence to him ; when men think little of god himself , they think little of conscience his depute ; and on the contrary , a tender conscience maketh god very awful , dreadful , and majestick ; therefore iob giveth this for a reason , why he durst not contend with his servants , because the terrour of god made him afraid ; his carrying along with him conscience it 's sense of his way , did mightily elevat his thoughts of god. . he hath many earands to god in christ , he seeth many things amiss that need to be amended , he dayly discovers much guilt , which necessi●ats him to run to god for absolution ; grace both for pardoning of his iniquities , and for healing of his diseases , is alwayes lovely , sweet and fresh to him ; and to hear of it , is like a box of precious fragran●ly smelling ointment broken , like oyl poured into a smar●ing wound , and as good news from a far countrey . by all which , in a word ye may see . . that it is a desireable thing to live and walk tenderly . ly that it is a most necessary thing , in order to coming by many choice advantages . ly . that it is bu● a very rare thing , and to be found with but few , notwithstanding it 's many rare and excellent effects . ly . that it is a very hard and difficult thing to be a tender christian , and in this frame of true tenderness of conscience ; consulting it , carrying it along , and reflecting on it in all actions ; that being the principle that keepeth tender in them all . sermon ii. cor. . . for our rejoycing is this , the testimony of our conscience , that in simplicity , and godly sincerity , not with fleshly wisdom , but by the grace of god , we have had our conversation in the world , and more abundantly to you wards . there are many very sad and prejudicial practical errors and mistakes concerning a tender christians walk , whence it cometh to passe , that most persons lay the great stress thereof on things that will not bear it , while in the mean time , they neglect , and overlook those principal and weighty duties wherein it mainly consisteth , that make less noise and shew before men , that are less subject to be counter●eited , and tend more to the life and power of godlinesse , then these other things , that are of more high esteem with men ; among which this duty of often reflecting on a mans conscience , and trying of his way at it's ba● , that he may know it's sense , and receive it's testimony thereof , is one and not the least ; and is , ( as we conceive ) one of the pieces of a christian tender walk , that cometh as near to the very soul and life of religion , and hath as much influence on tenderness therein , as either much hearing of the word , prayer , conference , and the like have ; to which , when this is joyned , theyare very useful , but when it is utterly wanting , they are useless ▪ it being not only an important duty in it self , but also very helpful to other duties , contributing much to the reaping of those advantages that are to be had by them . we observed the other day from these words , that a tender christian will be often reflecting on his way , and taking notice what conscience sayeth of it ; and spoke somewhat to two uses of the point , as it cleareth a notable duty , and giveth an evidence and proof of a tender man. we shall now proceed to speak to other two ; the first , and principal whereof is this , if it be a main plece of a tender christian walk , to be often examiningour selves , and trying what sense conscience hath of our way and actions ; then it serveth for exhortation to all men and women that would live tenderly , to be putting this in practice , as a main piece of a christian and tender walk , as a main duty called for from them , and as a main evidence of their tenderness ; that is , to be often seriously reflecting on their bygone way , to be often bringing their thoughts , words , and actions before the tribunal of conscience , for this end , that they may know what it sayeth of them ; not only to be deliberating , and advising with conscience before they undertake any action , and to be watchful in going about it , but to be reflecting when it is done , if it be rightly done , and so as conscience may testify for them concerning the same : this is pauls practice here , this is ( sayes he ) our rejoycing , the testimony of our conscience ; which supposeth that he hath been laying his way before conscience , trying what it said of it , and that he hath received conscience its testimony concerning it . that which we would in a word here commend to you , is , that men and women would ●ake a back-look of , and reflect upon all their actions , words and thoughts , and of , and upon all the circumstances of the same ; and that they would so reflect upon them , as they may endeavour to know wherein they have conscience its testimony for them ; or wherein it standeth up to speak against them ▪ that is , that they would not only study to gather into their memory their actions . which is presupposed , and to lay them before the word , but further , when their actions and the rule of the word are laid together , to hear conscience its sentence anent their performing of the same . we shall not insist in particular explication of this duty , ye have heard somewhat spoken of it these dayes past ; if we could but gain this much of you , as to have you throughly convinced , that somewhat lyes on you , in reference to the examination of your hearts , and wayes as to things that are past , and to get you in good earnest , ingadged to make more conscience of this duty for time to come , it is the great thing we aim at ; and if your consciences were once duly convinced , and cleared of the necessity and usefulnesse of the duty , and ye brought to be in love with it , ye would through grace be easily led on to the particulars requisit to the right way of performing it : seriousnesse in , and affection to the thing would supply the roume of many directions ; and therefore we would now earnestly press it upon you , to take sometime for this duty of self-searching , and examination , as well as for prayer , hearing , conference , and other such duties ; and to be as holily solicitous , and desirous to know when ye have done any action or duty , whether it be right or wrong , as ye think ye should be careful to advise before ye do it , that it be good upon the matter ; sure the awe of the majesty of god , and of your conscience his depute , and a just regard to your own peace , should incline , swey , and determine you to the one , as well as to the other . what we would further say in this matter , shall be to shew you , what ye should aim at in this self examination , as to the manner of going about it ( for we much mar and wound our own peace , by formality and overliness in this , as in other duties ) which ye may take up in these four , . we would labour in our self-examination to be up at that distinctnesse , that through grace may be win at , that we may be so very clear , as to be in case to say , i wot well , i was right at such a time , and wrong at such another time ; in this i was right , and in that i was wrong ; yea , so clear and distinct would we be as we might , if called to it , be ready to give our oath on it ; as paul doth in the place we spoke on before . viz. ro● . . . i say the truth in christ ( sayes he ) and lie not , my conscience bearing me witness in the holy ghost ; there would not be guessing at things , but we would be throughly distinct and clear ; therefore iob speaking of the evidences of his integrity , chap. . proposeth them by way of curse ; being so very confident , that he durst confirm what he asserted , with a curse on himself , if it should be found to be otherwise then he said . dly . we would examine , and look on our way till we be brought under some suitable impression of the awe and dread of the majesty of god , and of his absolute dominion and soveraignity over us ; thus holy ▪ iob sayeth of himself , when thus exercised , chap . v. . destruction from the almighty was a terrour to me , and by reason of his highness , i could not endure : we never follow our self-examination far enough , till it leave some impression of this kind on our spirits . dly . it would be followed , till we be affected with what discovery we get in the search of our own way ; it s not enough barely to take a look or view of it , but we would ( i say ) look on it so , as we may be suitably affected with it ; that either it may give us solid peace and joy , from clearness that we are right , or else a sensible touch with the sharpness of a challenge , for that whereof we are clearly convinced is wrong : and men are never rightly exercised in the work of self-examination , and of reflection on their conscience , till something of this be ; there is a great difference betwixt bare light , and a well informed , and tender conscience ; consciences sense of a thing is of more weight , and is more divine , and hath some more of the majesty of god in it , then bare light , or conviction of the judgement ; it will neither smile nor ●rown , but it will suitably affect the man with some inward comfort , or sorrow ; for it representeth god , either as smiling or ●rowning . ly . we would follow this work of self-examination , and self-reflection , till we be clear , and fully perswaded , as to the duty we are called to , after such examination ; as when a man findeth things to be wrong ; conscience will say , there is here a necessity of repentance , and humiliation , and of flying to jesus christ , for taking away the guilt thereof ; and of setting about the righting and amending of things ; and till a man come to be clear in that which he is called to , by self-examination , he followeth it not ●th a right , and as he ought to do : the apostle speaking of worldly , and of godly sorrow , cor. . ▪ . giveth these evidences of godly sorrow ( a fruit of self-examination ) that it not only was waited in the corinthians with a fight of the fault , but it touched them in the quick for it , and affected them with holy indignation at it , and with true zeal to have it removed ; and that with all it suffered them not to rest ▪ till they indeavoured by all means a clearing of themselves ; behold ( sayeth he , v. . ) the self same thing ye sorrowed after a godly sort , what carefulness it wrought in you ; ●ea , what clearing of your selves ; yea , what indignation , &c. a man that ●ffers to ●et about self-examination , and yet lyes still in the fault that is discovered thereby , and is no more affected with it , then if he were not at all guilty of it , nor any more now after the discovery made in the search , inclined to flee to christ then when he began ; his self-examination is sure not right : we would therefore seriously recommend to you these four to be well headed , and carried along with you in your prosecuting this work of self-examina●on . to press this a little , we would consider these three ▪ . the clearness of the duty . . the profitableness ▪ and excellency of it . . the necessity of it ; by all which ▪ we may be convinced of a necessity lying upon us , to press it , and upon you to practise it ; the lord himsel● bear in upon us all with a strong hand the conviction of the necessity of it . for the first , it is as clear a duty , as it is for you to come to the church to hear ; as it is to read ▪ or to pray , or to sanctify the lords day ; hence it is that , . it is so often commanded ▪ as l●m. . . hagg ● . . gal. ● . . and psal. . . commun● with your heart upon your beds , or speak with your hear● , or with your conscience ( as often in the old testament the heart is put for the conscience ) for it 's the conscience property that giveth the answer , and not the heart ; so cor ▪ . . examine your selves whether ye be in the saith , prove your own selves , &c. the command is doubled ▪ nay someway tripled . . it 's clear also from the ordinary practise of the saints ( as hath been formerly instanced ) so that hardly will ye find a tender man ; but he is thus exercised , and the more tender he be , the more is he so ; tender david was much exercised this way , as he gives an account ▪ psal. . . i thought ( saith he ) on my wayes , and turned my feet unto thy testimonies . for the d . viz. the profitableness and excellency of it , it is not only a commanded duty , but a choise mean for bringing about many excellent ends ; i shall instance its excellency amongst others in these three respects . . it 's excellent in this respect , as it is a most clear , fresh , and refreshful evidence of a tender walk , and of a man that maketh conscience of his way ; he that doth truth ( saith christ , iohn . . ) cometh to the light , that his deeds may be made manifest that they are wrought in god ; he is not only content to abide a trial , but he putteth himself to it ; he bringeth his deeds to the light , to see if they be wrought in god ; on the contrary , he that doth evil hateth the light , and cometh not unto it , lest his deeds should he reproved ; must not this then be an excellent duty , which is so clear a character and property of one that walketh tenderly in all duties ? nay , let all duties be put together , without this none of them , nor all of them in a conjunction , can evidence a mans tenderness ; for it 's this that giveth him ( as it were ) a grip of his duties , and putteth them to the touch-stone , and sheweth what reality is in them ; what are to be looked 〈◊〉 acceptable to god through christ , what not ; without this he is but a guesser . dly . it 's excellent in respect of the great influence that it hath on the life of religion , and power of godliness ; look to the most spiritual duties , it hath great influence on them , not on a few of them , but on them all , whether it be mortification and repentance , it keepeth the heart as it were melting ; the word ● ▪ zech. . . they shall look upon him whom they have pierced , and shall mou● and be in bitterness ; or humble walking before god , it 's impossible without it ; or the high●ning our thoughts of gods grace , and the commending of christ to us , it exceedingly contributes to that ; every discovered infirmity in the search maketh a new earand to him ; or the lively way of going about other duties , as praying in the spirit , hearing profitably , singing in the spirit , &c. they cannot be performed to purpose without it : a person that hath been reflecting on a by-past duty as of prayer , or of a sermon that he hath heard , will readily have from it a memento or watch-word not to be so superficial in the next . dly . it 's excellent in respect of the many advantages that come by it , as is already hinted in the two former respects , and might be instanced in a great many moe ; its useful and advantagious for the preventing of sin , for the promoving of holiness , for the composing of the spirit , for establishing of peace , and for helping to comfortable and chearful walking with god. for the . viz. the necessity of it ; this appears much from what is already said ; and is so very great , that its impossible to attain to holiness , to mortification , to peace , to be distinct in our way , to be spiritual in any duty , or to be tender in our walk without it : we may say that this duty in respect of a christian life , is like weeding to a gardens it 's not sufficient , that a garden have fresh seeds sown , and fine plants and flowers set in it , if weeds as they appear be not pulled up ; without frequent and careful weeding , the weeds will quickly overgrow and choak the flowers and plants ; it 's just so here , there being so many lusts and corruptions in the heart of man , and it 's so broody and se tile of these filthy weeds ; that unless this self-examination 〈◊〉 conscionably and seasonably exercised , it will be overgrown by and by , and filled full , with the stinking weeds of those corruptions ; and our coming over our heart and way by taking a review of it , is like a careful gardeners daily coming over his garden with his weeding-iron ; the one is no more necessary to the garden then the other is necessary to our heart and way : and the reason why so many heart are like the s●uggards garden , all ●vergrown with n●ttles and briars , is the neglect of this self-examination : many alace ! take on a profession of religion , but take no pains to be answerable to it , neither do they look to the weeds and hemlocks of sins , that in stead of good fruits to god , spring up in their heart , and over-spread their life : therefore from all this i beseech you take this word of advertisement , as you would have the profession of your religion well stuffed and filled up with the power of it , and would not have it as a ghostly house , having a fair shew outwardly , and empty within , or as a painted sepulchre , beautiful without , and full of rottenness and dead mens bones within , and as ye would not have much false bulk without substance ; be much in the exercise of this excellent duty of self-examination , and serious in it . i shall here answer two or three objections that may be proposed about putting this concerning duty in practice . and first , it may be objected , that this is a very hard and difficultly practicable thing , we cannot do it , we dow not do it , it will not go with us , and indeed there is naturally in us all an aversness from nothing more than from this : and we conceive that who ever will essay it in earnest , will find it to be a difficult duty indeed , more difficult and harder to be gone about , then either prayer , hearing of the word , or conference on a spiritual subject ; it being a duty wherein the inner man at the bar of conscience , and so in some respect at the bar of gods tribunal , is exercised and taken up ; which maketh it difficult even to them that would sain go about it : we shall therefore in answer to this objection , . speak something in general . . we shall speak more particulary to some directions or helps , for making it easie . in general , we say , . that the duty would not be scared at , because of it's difficulty , for the most excellent duties that have the greatest influence on the practice of godlness , that strick most at the body of death , and are most discriminating characters of the godly ; ●hen suitably discharged , are ordinarly most difficult , and we would love them the better , and prefer them in some respect to others , that are more easie , and which hypocrites , and meer formalists may go about ; and indeed such a one is this ( as hath been shewed ) and ▪ therefore we have the greater reason to press towards the practice of it . ly . we would say , that though it be difficult , yet ye would essay it ; and if ye do so seriously , and in the strength of christ , ye will find it go far better , and more easily with you , then possibly ye expect ; and the truth is , that as to these duties , that are more inward and spiritual ▪ that which is called for from us , is our essaying of , and putting hand to them , and seriously necessitating our selves to it ; which , if we do , we have them , and this in particular , laid before us , in the promise , as ezek. . . that thou mayest remember and be confounded , &c. and ▪ . then shall ye remember your own evil ways , and doings that were not good , &c. and so particularly we come to speak in the d , place , of the directions and helps for making it easiy . the . whereof , is this , that we would essay it with an eye to the promise ; for indeed this , and all other duties ly in promises ; and albeit we cannot pray a right without the spirit , yet we will essay it on this account ; even so should we do , as to this duty , how difficult soever it may be . dly . and yet somewhat more particularly , we would endeavour to have a sober , serious and sanctified frame , in the undertaking and prosecuting of this duty ; when our spirits are carnal , and discomposed , and when there is a noise and clamour of worldly lusts swarming within us , it is no great wonder though we essay it , that it go not with us , but miscarry in our hand : we would therefore abstract , and compose our selves , as in gods presence , and study to have our hearts in a sanctified frame ; as the church doth ▪ lament . . ▪ . sitting alone , and keeping silence with a stopped mouth ; we would table and state our selves before god , pursuing our selves , as if we were pleading for god against our selves ; and hereby endeavouring a composed and fixed divine frame of spirit , as being in a special way before him , whose deputy the conscience ●s ; and in such a frame reviewing our heart and way ; it will not be every frame , nor any common frame of spirit that will fit and dispose to go rightly about this businesse . dly . we would be frequent in this duty , and would not suf●er reckonings to run long on ; for if they do , it maketh the work the more difficult : and thus alace ! it is with many , they have been so long a es●aying of it , and so little in it , that they think it a desperat businesse to set about it now ; whereas , if men were weekly , dayly , and on the back of every duty ▪ or action , stating and putting by their accounts , it would be a great deal more easie : it is with many as to this , as it is with these who have a multitude of businesses on their hand r●velled , confused and through other ; or , as it is with these who have suffered their accounts to ly long over unfitted ; whereas he that is dayly in this work , is like a man that every day fitting , and justing his accounts , doth it easily , and with little pains : and therefore the direction in short , is , that these who would have their spiritual accounts easie ▪ would not suffer them to run long on . ly . we would be much in prayer , begin it with prayer , and carry prayer along with it ; and a● the heart starts our from it , by a look , by a darted up-b●ink , or e●aculation to god , bring it back again , and arrest it , as it were , and fix it before the lord ; because the heart cannot possibly be kept any , the least moment in gods company , if it be left to it self ; there would be a frequently renewed looking up to him , to fix it ; i will ( saith the lord , zech. . . ) pour upon the house of david , and inhabitants of ierusalem , the spirit of grace and supplication , they shall look upon him whom they have pierced , and shall ●ourn . christians are then tenderest , when looking to god , and so fittest for this duty , and would therefore be much in it . ly . we would not only look on it as a duty , but as a mean exceedingly contributive to our spiritual good , to the preventing of sin , to the promoving of 〈◊〉 , to the keeping of our conscience calm and quiet , and to the attaining and maintaining of peace , ( as hath been said : ) there are many things which we count to be hard , and difficult , because we consider not the great profit of them ; therefore to make this insuperably like difficult duty the more easie , we would fill the eye of the soul with the many and choice advantages that come by it ; o! such mortification of lusts , such progress and advances in holiness ; such thriving and growing in grace , with many other notable effects , that it through gods blessing produceth . ly . to make it easie , we would in the going about it , have a manifold respect to jesus christ , by the exercise of faith on him , both in the undertaking , and performing of it ; there is a respect to be had to christ in all duties ; but here ( as i just now said ) a manifold respect would be had to him . : a respect would be had to him as our peace , who only can purge and pacify the conscience ; and take away guilt , and wash us throughly from it : it may be some under-take self-examination as a sort of pennance , or whipping of themselves ; and indeed in that case it cannot but be a very hard exercise , when they mind nothing , but the bare ripping up of their sores , and the making of them ( as it were ) to bleid ; but if they went about it with respect to christ , to bring , and drive them to him , as to the physician , that would make them to endure the smart and pain ; and would make the duty far more easie ; the 〈◊〉 end of self-examination , not being simply to aff●ict us , but to send us to jesus christ for cure . ly . respect would be had to him , not only as the healer of our sores , and wounds ; but also , as the inablet and strengthner of us , to take a seriously reflecting view of them , and to look upon them indifferently , universally , and impartially ; the first way of looking to him , maketh us to go about this duty , not heartlesly , but with hope ; and the second way of looking to him , for influence and help from him , strengthneth us . ly . respect would be had to him , as the pardoner of sin ( which is more generally hinted at in the first respect ) and therefore , as sins are discovered in the search , they would be brought , to him for this end ; it makes it a very ●oilsome , and unpleasant ●xercise , when souls come only to the bar of conscience to get its sentence , that mightily faints , and they are ready in that case , to rew that ever they looked after , and searched out their sin ▪ when they find nothing but bitterness in it ; therefore we say that when a man hath gotten the sentence of his conscience , he would come forward , and bring his sins to christ , and lay himself and them at his feet ; and when conscience hath past the sentence of condemnation on him , he would flee to him for ab●olution ; this would make self-examination not to have such un-pleasantnesse , and bitternesse in it , as otherwayes it hath , and can hardly but have ; and would much prevent our scarring at ●t , and being frighted from it . a d . objection , is this , that some may think and say , that if they shall essay this exercise , they know not where to begin , their condition is so confused , that its like a revelled hesp , or parcel of yarn , they cannot find an end in it , partly through their long and great neglect of the duty , partly through the confusion of their spirits , and their sins looking out on them with a very formidable aspect . to which we would answer , . that though it be so , yet the duty must not be delayed , nor neglected ; the longer it be ere ye begin , it will be on these , and other accounts still the more difficult ; therefore ye would fall the sooner about it , and the more se●iously about it , with the deeper humiliation for so much and so long neglecting of it , and the greater dependence on god for his assistance to win at it . ly . in your going about it , when ye discover much sin , and find your case to be very confused ; if ye dar not hazard to wade ( as it were ) into the very midst of it at least at first , ye would endeavour to pi●ch on some particulars , wherein ye may be distinct ; as souldiers use to do with an army that is too strong for them ; they are bussie in gathering up the s●raglers as they come at them ; and fall on some smaller parties : therefore such of you as seriously , and sincerely mind this great work of self examination , though ye may incline at first to fall in , on the very bulk and heap of your sins ; yet honestly minding to balk ●one , but to go through all , before ye give over the work ; it will be better to betake your selves to the search , and examination of such or such a particular duty , or of such or such a days work and duties ; and thus ye will win the better in on it , and through it , and the heap will grow the less ; but meddle not with another , till ye have , with some suitableness dispatched , and put by this . ly . if ye cannot win for the time so to fix on particulars , take your confused condition such as it is , to think on a while , and look not at this as nothing , that ye have found your condition to be confused ; davids condition was somewhat thus , when he sayes , psal. . v. my confusion is continually before me ; the taking , and laying of your case confused , as it is , before god and your conscience , may help to humble , and kindly to affect your heart . ly . the more confused your case be , seek to take it so much the more to god , and to draw the nearer to him ; let it be made a motive to set you on to deal the more seriously with him , to dispel your darkness and confusion ; as ie● does , while he sayes , chap. . v. . i am full of confusion , therefore see thou to my affliction , as if he had said , lord , i cannot ridde , no● order my case , therefore see thou to it , and give me clearnesse ; for , though a person have a confused condition , yet he may be somewhat distinct , in laying it out before god , as it is , and may be clear in what conscience sayeth of it , when it sayeth that it is confused . ly . whether our condition be confused or no● , we would be suitably affected with every particular that we find in it ; and this may be one reason of our confusion , that we have more clearness , then we improve well ; we see many things to be wrong , but the ●ight affects us not , neither do we suitably indeavour to ●epent of the evils which we see , nor to amend them , nor do 〈◊〉 flee to jesus christ to get them pardoned and cured : but when the little clearness that we have is well improven , it 's the way to get more ; but what need is there of more light , and of more c●earness , when that which we have is not duely made use of ? a d. objection is , some may think , and say , we are essaying self-examination , and yet we find much difficulty , to know and take up conscience its language , whether it be awell grounded challenge , or an approving testimony : this objection is much like unto that question which we spoke to alittle in our second sermon on acts . v. . viz. whether conscience its impulse might not sometimes be wrong ? to which we answered affirmatively , and do yet grant , that it may mistake , and be mistaken by us , and what we said there , for finding out the mind of conscience may be useful here towards the answering of this objection ; yet we shall now speak a word further to it : for answer then , we shall easily yeeld , that it is indeed sometimes difficult to find out the mind ( to say so ) of conscience , and to understand its language , in reflecting , as well , as in deliberating ; either , . through the dimness of peoples light , that they scarcely know the rule . or , ly . through their being partial and negligent , in comparing their way and actions with the rule ; but either hide it wholly , or at le●st some circumstances of it , without bringing it forth , and laying it to the rule ; or , ly . it may be through some byas●e in their affection , that maketh them unsingle , so that they will not take with a challenge , when there is just ground for it ; or , ly . it may be from some unwarrantable and groundless prejudice at themselves , and their own way , so that they will not take a testimony from conscience , even when it giveth them a good one : and therefore in your self-examination , ye would carrie some advertisements along with you , which will be helpful to find out the mind of conscience , . ye would try whether conscience be impartial , and if 〈◊〉 speaketh to both hands ( to say so , ) accusing ●n some things , and excusing in others ; in some things speaking peace , and in others challenging for sin ; for , if when ye reflect , conscience speak all , or only peace it is certainly wrong , because in the best there is less or more guilt contracted in what ever ye go about ; but , if beside what is right , it points also at something that is wrong , it is consciences right language ; on the contrary when ye reflect , if conscience speak all to be wrong , though there was some sincerity in your aim , it is mistaken ; for when it speaketh a right , it speaketh always according to the mind of god , and what he sayes is wrong or right , it sayes so of it also ; so in the epistle to ephesus , rev. . as the lord chargeth them , that they are fallen from their first love , so doth conscience ; yet as he telleth them , that there is something right , in as far as they had laboured for his names sake , and hated the deeds of the nicolaitans , which he hated , &c. so doth conscience also testify the same ; and so , in all the rest of the epistles to these seven churches ; as god is impartial in his testimony , so is conscience when right . ly . ye would advert to the ground of conscience , it 's speaking , or to that on account of which it testifies for you , or against you ; for , as in our forbearing of one action and in our choosing of another , we are to forbear , or to choose , and proceed , according as conscience holdeth ou● clear light , and reason for it ; so upon the back of any action , or duty performed , when we go to reflect , we would try the ground , whether of conscience it's challenge , or of it's good testimony ; if it challenge , and accuse , try well whether it be indeed a sin , for which it doth so ; if it approve , and speak peace , try on what ground it doth so , conscience will some way testifie of the action , but ye would try , if it be sinful , or not according to the word ol god ; which supposeth knowledge in the thing , and of the mind of god concerning it ; wherein any , especially more considerable defect , even in conscientious and ●ender christians , is waited with its own prejudice ; hence it came to passe ( as the apostle gives us an accou●t , rom. . ) that many of the primitive christians , through the weaknesse of their knowledge , were made to judge such and such things to be wrong , as the eating of such and such meats , ( their conscience judging according to their knowledge ) when yet indeed the matter was not wrong ; though ( as the apostle there sayeth ) to him that esteemeth any thing to be unclean , to him it is unclean ; therefore we would be the more holily jealous over our selves , least we found our peace on a deluded testimony of our conscience ; and for preventing of that , we would put ●t to give its reason for , and evidence of what it testifieth , for conscience being but a subordinate judge , we must go , to the law and to the testimony , and see if it speaketh according to that ; otherwayes it will not be an honest aim , or a good end proposed to our selves , in the doing of such or such a thing ; or because we are in a pardoned state , that will be sufficient to make the action truly good and acceptable , and to give us ground of peace . ly . ye would advert , and take good heed , if conscience challengeth equally , for one sin as well as for another , and for the neglect of one duty , as well as for the neglect of another ; and if , as the sin is comparatively greater , or lesser , so its challenges be lesser or greater ; for , if conscience its challenge lead you to the word ; the more weight that the word layeth on sin , the more weight will conscience lay upon it , when it is right : sometimes persons will be challenged for some things much extrinsick to religion , or for omitting this or that wherein very little , if any thing of religion consists , or at least lyeth very remo●e ; who yet will not be much troubled , for taking of gods name in vain , or for neglect of prayer , and the like : i remember the saying of a godly man , to a person under exercise for a little sin , little in comparison of others ( for no sin is little in its own nature ▪ ) that he thought the hand , or work of the devil 〈◊〉 be in it , to lay a ground for spiritual pride , because the person was so much troubled with so ●ittle a thing ; or to divert from taking a view of grosser sins , for their deeper humiliation : when conscience is right , it challengeth equally , and more or less , as the sin is more or less aggravated ; it is an evil in this time , that extrinsick , and remo●e things trouble some so much , while in the mean time known sins , and duties are but little minded , and laid to heart ; as i● forsooth the consciences of such were more delicat and tender , then the consciences of the saints of old ; nay there are not a few , who will disdain to be challenged for neglect of uncontroverted duties , who yet make a great deal o● businesse , and noise about these things , that are but of little moment , as if the whole , and sum o● religion lay in them : this certainly shews a great deal of untenderness , and slighting of conscience , what ever pre●ensions may be made to the contrary ; and while a person is much , or wholly taken up with an extrinsick , or very little thing , which , it may be , is but a meer circumstance , and is more affected with , and exercised about that , then with , and about another of far greater concernment ; it is not sure any aw of god , nor of conscience , but somewhat flowing from the mans own inclination , or interest , that so might●ly influenceth , and stirreth him in the one , beyond what he is in the other . ly . ye would advert in a special manner to this , if conscience in the challenge maketh the sin vile and abominable to you , and your selves loathsome to your selves ; when conscience whets ( to say so ) the edge of the challenge , not only to the making of gods wrath terrible , and the awe , fear and dread of him weighty ; but also to the deep affecting of our selves with the vilenesse and loathsomeness of the thing , it s an evidence , that the conscience is right ; for , as its a good token of the soundness of repentance , when it maketh sin as such loathsome ▪ so its a good token of conscience speaking rightly , when it holdeth forth convincingly the sinfulness of sin . 〈◊〉 . ye may know when conscience speaketh a right , by the native fruits that follow upon it ; such as these , . it maketh a deep impression of the awe of god , and of the fear of sin on the heart ; it maketh the spirit more composed , stayed , and present , when after self-examination rightly gone about , conscience speaketh its own language , for it knoweth that god speaketh , and hath a sort of divinness with it . ly . it maketh the man more watchful , and the loather to adventure on sin , for the time to come . ly . it stilleth , and calmeth the heart ; o! but that be a stately and majestick word , psal. . be still , and know that i am god. for we cannot conceive god to be speaking , if we be right , but the spirit will be calmed to hear , and will be gathered in , from its waverings , gadings and vaigings , when it knoweth that he speaketh , all which we may see , psal. . . . stand in awe and sin not ; where he exhorteth to holy fear , and watchfulness ; and the mean to bring both about , is , commune with your hearts upon your beds ; betake your selves to this work ( as if he had said ) of self examination ; and then the d. follows , be still , as being stayed and fixed , quieted and calmed , against reilling-to and fro , up and down , and against all strugling with god , and fretting at his providence , because ye have to do with him , and not with men . we shall not proceed further for the time ; only ye may see from what hath been said , if we look singly on it , that there is here a most clear , useful , and necessary duty at all times , and more especially at this time : we say especially at this time , for these reasons . . because of the common and general security , and formal way of going about duty , that is stollen in amongst christians at this time , and there cannot be a better mean to help this , then to give our selves to the exercise of self-examination ▪ and to the tryal of our wayes ; this seriously gone about would make us re●ze , and stir up our selves in good earnest , to cry mightily to god : and if this be a time , that hath such an evil in it , as great security and formality ; and if this be a duty ▪ that may throw gods blessing help the same , let none complain of over liness , coldness , and life-lesnesse in religion , that is not seriously minding , and going about this , as a necessary , profitable and excellent mean to amend it ▪ ly . because there is much false bulk , and empty shew of a profession ; which we are afraid , but a very little tryal will quickly evidence , and discover to be so , even to be unsure work ; i will not say , but there may be some sickernesse , and solidity in the profession of some , but it is to be feared , that many others are but building castles in the air , castles of come down when the rain shall descend , the winds blow , and the floods beat , having much more shew then substance , and solid work ; and the way to make it sicker , sure and solid work , that will abide the tryal , is to lay it to the rule , and to try it thereby ; many profest christians are like to foolish builders , who build by guess , and by rule of thumb , ( as we use to speak ) and not by square and rule ; and if they have but bulk enough , they look not much to the solidity , and straightness of the fabrick : there are many engadgements come under , many fastings , prayers , hearings of the word , &c. ( which are good in themselves , and commendable ) but there would be self-examination , to see what solidity is in them all ; else we will be like the men , who expend all their stock on the stone and timber-work of a large house , and leave nothing to plenish , and furnish it within ; whereas , when a person is suitably , and seriously taken up with self-examination , it maketh a house ( to speak so ) though it should be lesse , to be well filled and furnished ; and albeit there be no great noise of a profession there , yet there is more kindly repentance , more seriousnesse in prayer , and in other duties , more profiting by hearing of the word , and more holinesse of life , then where this exercise of self-examination , and reflection is either altogether or very much neglected , albeit there should be then , a far greater profession . ly . because we have been engadged in , and have put many things , ( to say so ) through our hands , these years past ; and we are afraid , that many have not much consulted , nor looked well into conscience , in medling with them ; there have been several strange , un-couth , and scarcely heard of things in the way of some , and lesser failings , slips and escapes , in the way of others : and no doubt the lesse pains was taken by men to be cleared and satisfied in their conscience , before such things were medled with , and ingadged in ; there would be so much the more pains taken now , to reflect on them when past , and to bring them in before conscience , to receive it's verdict of them ; and sure we can never walk for time to come , with that straightnesse and solidity , if we be not at some point , by self-searching , as to things past , and present . ly . because , if we know not what hath been right or wrong in things past ; the dispensations of divine providence , which we have met with , call aloud on us , to examine what god speaketh to us by them ; for he hath made us to be witnesses of very strange things , of publick dispensations , such as neither we , nor our fathers ever saw the like ; and hath not this same place in particular , fallen under strange providences , both as to our temporals and spirituals ? and if the dispensations of god , call and press any to this exercise of reflection , and examination , then certainly they call and press us to it : therefore seing we are called to this , not only as a duty common to all times , but as somewhat peculiar to this time , and to us in this place , we would make the more conscience of it ; and would also know , that if it be slighted , the greater will our guiltiness be , that have so many things urgently calling us to it : whether then , ye remember all , or most , or many particulars , or not , remember , and carry along with you this general , that ye have a conscience , and that ye are called and concerned to remember to reflect on , and to examine your wayes , at the bar of conscience well informed by the word ; and if ye be suitably serious in the general , god will graciously condescend to lay particular helps to your hand . sermon iii. cor. . . for our rejoycing is this , the testimony of our conscience , that in simplicity , and godly sincerity , not with fleshly wisdom , but by the grace of god , we have had our conversation in the world , and more abundantly to you-wards . if a tender christian walk be an excellent thing , and if the rejoycing of a good conscience that floweth from it , be an excellent thing ; then sure it must be a very excellent and desirable thing , to study thorow acquaintance with our own heart and way and to try our particular carriage by our conscience informed by the word ; this practice having so much influence on a tender walk , and being so conduceable , to a well-grounded rejoycing in god ; for doubtless there can be nothing more contributive to these notable , and noble ends , then to give conscience its due regard and place , and to lay due weight upon it , in its passing censure of our way , and to be clear , and distinct in its sentence of our by-past carriage and proceedings : we may say of conscience in this work , as solomon sayes of that king ▪ prov. . . who sitting on the throne of judgement , scattereth away all evil with his eyes ; when conscience , as the great and soveraign god his deputy , sits on its throne ( as it were ) it hath a divine authority , and majesty , whereby it scattereth all these evils that haunt the heart ; so that they cannot endure and stand before it , but must flee away . and because this hath so very much influence on a christian walk , we shall speak a word further to what flowes from the doctrine proposed the other day , and it shall be for an use of reproof , and expostulation , ( which we named , as the th use of it ) to and with christians that profess to have a tender walk , and yet much slight this duty , which is a main part of it , and singularly helpful to the whole of it : for if the search of our way , and the trying of it by conscience be a main piece and part of a tender christian walk , ●o that they who are much in the one , have also much of the other ; and none have been of a tender conscience and walk , but they have been tender in this part of it , to have conscience its sense and testimony of their by-past walk ; then there is ground of reproof to , and expostulation with these , who either neglect or slight it ; and this is it that we would now speak to ▪ even to reprove and expostular , with many profest christians , who would be loath to be accounted gross and untender in their walk , who yet neglect this so main a piece of a christianly tender walk : and before we fall on particulars , we would speak a little to ●ome evidence● for making it out , what just ground there is , to reprove and expostulat on this account , even for the neglect of so clear and profitable a duty ; and , . may we not in the general charge most for an utter neglect of this , and all , for much overlinesse in it ? ask your own consciences , if ye were called to an account before god ; how ye would answer , as to this particular ; durst ye say , that ye have made conscience seriously , and suitably to reflect upon your case ▪ and way ? and that ye have been tenderly concerned to find out what was right , and what was wrong in it , and to have conscience its approbatory , or condemnatory sense , and sentence thereof , & to be affected answerably , as you found matters betwixt god and you ? we are sure there is none of us , though we can say we have been going about other duties of religion , such as prayer , reading , and hearing of the word , &c. but we have reason to charge our selves with much guilt , as to our little serious going about this particular duty , to be dumb and silent , and to go with a stopped mouth before god , is there any that can say , i have been clean in this matter ? a d . evidence may be taken from the sad effects , that in our way follow the neglect , or overly performance of this duty ; which when found , they may let us know , and convince us that it is either much slighted , or quite neglected ; and . we would ask you , how many are acquainted with , and seen in their own souls condition , or could on distinct grounds , as having examined , and tryed ▪ their heart and way , passe sentence upon their case , and say thus and thus it is with me ? and if ye be un ▪ acquainted with your own case , does not that say undenyably , that ye walk by guess , as it were , and not according to this rule . ly . what means the exceeding great security , presumption , and self-conceit , that many are in ▪ and under , concerning themselves , and their way ? which not flowing from a well-grounded perswasion of the streightnesse thereof , must it not necessarily flow from their neglect of this self-reflection and tryal ? and whence , i pray , is it , that there is so little repentance for sin ? is it because there is no sin , nor ground of quarrel ? no certainly , it must therefore be from mens not reviewing of , and reflecting on themselves and their way , that they may find it out ; which plainly sayes , that this evil is predominant . ly . ●ook to the abounding of sin ▪ to the little grouth of mortification , to the livelinesse of lusts , to the roume that idols have in the heart , and its gading after them ; will not these declare , that most persons , but very seldome bring themselves before the tribunal of their conscience ; otherwayes lusts durst not set up their heads , as they do ; this king would scatter away all evils with his eyes ; and men would not have such delight in them , if they were often arraigning them at this bar. ly . what means the little solid peace and rejoycing in god , that most professors have , and their living in such a fluctuating , and conjectural way ? is it not from this , that they do not examine , and put to the tryal the grounds of their peace and joy ? now all these sad and woful evidences and effects being put together , it is beyond all doubt , that there is at this time among us , much neglect of this duty of self-examination ; by the consciencious discharge whereof , these dreadful effects might be removed . these evidences of the neglect of this duty being palpable ; we come now in the second place closse to the reproof of it , and expostulation for it ; and is there not iust ground for both ? i dar say , if many of you were alked about this duty , it would be found to be an unknown duty to you ; a duty that ye walk not under the conviction of its necessity ; a duty that ye are not mourning for the neglect of , nor imploying jesus christ for grace to get it suitably performed : and can that , think ye , be a tender walk , that is so very short , and defective in so main a duty , and in so great a piece and part of a tender walk ? when especially persons are not duely sensible of it , nor suitably affected with it ; let me but ask such of you , who make little account of the neglect of this duty , these few questions . . do ye think that there is such a thing spoken of in the word of god , and that there is such a thing within you as a conscience ; and if ye think ye have consciences , have ye them for no end nor use ? or will ye let them ( as it were ) be in you , and ly by you , as things given you to no purpose ? ly . i ask you , is there nothing in your case , or way , that needeth a review ? is all right , and nothing out of order ? will ye own these to be truths ? if not , ought not this mean to be used for helping you to find out what is wrong , and what is right , if any thing be right ? it were a strange thing for a profest christian , to think , or say , that he is altogether right , and that he needs not to examine himself ; and yet he must either think this ; or else he sayes on the matter , that he eares not whether he be right or wrong , which indeed the practice of many sayes plainly , or he must examine to find out what is right , and what is wrong . ly . i would ask you , do you think that your conscience will be alwayes quiet , because ye command it not to speak ; or rather , is there not a time coming , when it will speak , whether ye will or not ? or do ye think , because ye have no remembrance of your faults , that your forgetting of them now will blot them out of your consciences register , or rather should ye not judge your selves , that ye may not be judged ? according to the apostles word , cor. . v. . and on the contrary , should ye not think , that if ye do not judge your selves , ye will most certainly be judged ? ly . i would ask you , is it not better to put your consciences to speak in time , when things may be righted and amended , then to let them ly over , and sleep , till they be past remedy ? o! when will ye consider , and lay to heart , what trouble , terrour and confusion reacheth , and taketh hold on the consciences of many at death , and will do so much more at the day of judgement ; and if it were not much better in time to try things , and find out what is right , and what is wrong , that conscience may not have a just ground of challenge against you in that day , and may not have it to say to you , ye never owned me , when ye was living in the world , and now i will read to you a fearful inditement and dittay , that hath stood long on record against you ; and upon this arises , the horrour and g●awing worm that never dies ; hence is the fire blown that never is quenched ; all which ( i say ) flow from conscience ▪ representing to men and women in a most formidable manner their way , which before they would never believe , nor once seriously put the matter to the tryal , whether it would do so or not . in further prosecution of this use , and to make that the more plain , which we would mainly be at in it , we shall , . speak a little to several sorts of persons who we suppose , are guilty of the neglect of this duty , . a little to the evils that follow , and flow from the guilt of this neglect . . to the causes o● their continuing in this sinful neglect . . a little to what may ●irect towards the facilitating , and making easy the practice of this duty , and to the making of it profitable and useful . for the first of these , viz. the several sorts of persons that are guilty of the utter neglect of the duty ; or of much short-coming , and overlinesse in performing it ; they may be reduced to these six the . soft are they that make no conscience at all of any thing in religion , that never knew what it was to make conscience to pray , read the word , confer on it , repent , or of any other duty ; what wonder is it , that such persons neglect to reflect , and look back on their way , and to examine themselves ; for ( as iob sayeth chap. : v. . of the morning to the adulterers ) their way to them is as the shadow of death ; yet even these would know for a certainty , that their consciences will speak , and so much the more terribly , as now they neglect to take any notice of them . a d . sort make a kind of conscience of external duties in religion , such as hearing , prayer , reading the scripture , and the like , but do neglect more spiritual and inward duties , such as , the mortification of sin , the humbling of the heart for it , wrestling with god to have victory over it , meditation , and the like : now this duty which we are pressing , being of that sort , and serving not a little to further repentance and mortification , and to make serious in prayer , they must , and cannot but neglect it , because they design nor ▪ neither aim at these ends to which it is subservient . a d. sort are such , who may now and then have a sort of tendernesse in the performance of some duties , and in abstaining from several sins ▪ and yet they mind not , nor make conscience at all of this duty : i suppose there are many of you , who have your own times for prayer , reading , and the like , who take no 〈◊〉 all for this duty : i would as● such of you , if you can make conscience of other duties , because god commands them , who make no conscience of this ? seing its as clearly commanded as any of these ; deceive not your selves , god will not be mocked . a th . sort are such as make some essayes , or rather mints to go about , even this duty , but are overly , generall , confu●ed , indistinct , soon satisfied , and put to a stand in it ▪ taking only a hasty view of it in the by ; or a little transient look of it , when they go to prayer ; but fall not purposly about it , as a distinct duty , and an up taking work , do not dwell upon , and insist in it , to have the circumstances of their actions , and way un-folded , laid open , made naked and bare , at the bar of conscience . a th . sort may come some length in the duty , but they follow not the work , till they be suitably affe●ted , humbled , and made serious ; much less till the duty be made delightsome to them , til● i● six an impression of the majesty of god on them , and lay a necessity on them , to imploy christ more ; but it is with them in this matter , as iames speaketh , chap. . of these , who beholding their natural face in a glass , go their way , and forget what manner of persons they are ; the fruit of their self-examination is either not attained , or it hath little , or no impression on them ; and this is it , which maketh men not to be in love with the duty , because they follow it not , till they get somewhat of the lovely fruit of it : and here many , even believers , are as to several degrees guilty . a th sort are also here reproveable , who , though they come a little further , to look on their way , and to desire conscience its sense thereof , and to be affected with what they find in the search ; yet they seek not to be distinct , and throughly clear in the matter ; neither are they impartial , in setting about to discover every thing that is wrong in their condition : but some come to look and see what is right , to strengthen ( on the matter at least ) their security ; others come to see what is wrong ( which is somewhat indeed preferable to the other ) to strengthen their unbelief , or mis-believing jealousies of themselves , and so make it a sort of pennance to themselves , as if they were putting themselves on the rack ; whereas an impartial search , and examination of our way ( which is the thing called for ) sets us on seriously to discover what is right , and what is wrong in our condition , and accordingly to take , and be affected with it ; but there is scarce any one , or other , but one way or other they fa●l , and are more or less guilty in this matter , which would put all according to their respective guilt , to be humbled before the lord , to seek his pardon , and grace to amend . that we may be brought to loath the neglect , and overly performance of this duty , i ●all in the d . place name some evils that it brings with it , and that in these four respects , . as it evidences , and speaks out a very untender frame ; for if it evidence a tender frame to be exact in this duty , then it certainly speaks out an untender frame to neglect it , or to be superficial in it ; and where the neglect , or superficiariness are habitual and regnant , they are shrewd evidences of an evil state : the utter neglect of it sayes , : that such a man cares not for god , and stands not in aw of him ; that he cares not whether god be well pleased , or evil pleased , when he will not so much as reflect , and see , if there be an enemy to god within him . . it speaks out little respect to conscience , and sayes , that men care not whether conscience be for them , or against them ; yea , it sayes , that they think on the matter at least , that its an useless thing to have a conscience ; and can he possibly be a tender man , that is not tender in respect to his conscience ? . it speaks furth a man not to be in love with holinesse ; for ●f self-examination be a notable mean to promove holinesse , and if none without it can be holy ; if there can be no repentance for sin , no mortification , &c. without it ; then sure the man that neglects it , cares not for holines ; it evidences a man to be void of all religion , fearlesse of judgement , and careless , whether his debt be payed , or not , when he will not so much as search out what he is owing . ly . we may consider the neglect of this duty as ●t is exceedingly obstructive to the great spiritual good , and advantage that a man should aim a● , in the mortification of sin , and lively performance of duties , viz. to obtain solid peace , and communion with god ; and to have any measure of discerning , or spiritual feeling thereof : and can any of these be win at without this ? can ye pray seriously ? can ye repent ? can ye mortify sin ? can ye praise god , or delight in him , who have not been re●ecting to find out sin to repent for , nor considering , whether there ●e any grace in you , for which ye should be thankful ? and for spiritual joy ▪ can a man possibly have it , if he know not how it stands with him before god ? and a man can never know , how ●t stands betwixt god and him , till he be in some measure clear , how it stands with him before his conscience , or betwixt him and his conscience . ly . consider further , the evil of this neglect , in respect of its sinfulnesse in it self ; and indeed it is exceeding sinful , as its a neglect o● clear duty , and a breach of a clear command ; yea , as its the neglect of a notable mean for the suitable performance of all other duties ; so that wherever prayer , repentance , hearing , reading , &c. is commanded , this is also on the matter commanded : and as many duties as are commanded ; of as many breaches of these commands are we guilty , when this duty is neglected : considering , that when ever we are commanded to do any duty , we are commanded also , to use all the means that may further us towards the suitable performance thereof ; and this being a special mean requisit to the right performance of every duty , it is therefore commanded in every other commanded duty : we may in●ance it in the observation of the lords day , this helps a man to begin it aright , it goes along with him , in all the duties of the day ; and when it s over and by , it helps him to discover his ●ailings , and short comings ; and his actings of grace , ( where it is ) and spiritual attainments in these duties ; and to be accordingly affected ; and the neglect of it , is à breach of the lords day , both before , and after , and in the time of publick , or privat , or secret duties of worship , called for on that day ; and so proportionably in other duties . ly . we may look upon it , in respect of its being a nursery of all sorts of evils ; it harbours end entertains lusts ; it hardens the heart , strengthens security ; it cherisheth hypocrisie ; it brings on formality , and impenitency ; it ( as it were ) locks up in presumption , and carnal confidence ; it wears men out from under the aw of god , and from under all due respect to conscience : the man that makes conscience of self-examination , will be afraid of a challenge ; but he that uses not , and cares not , to examine himself , pulls ( as it were ) the bridle out of his own head , runs at random , gives himself up , and layes himself open to every sin and temptation , without fear of challenges : and if ye will look well about you , and observe narrowly ; will ye not find , that the man that rusheth impetuously into a course of sin , as the horse rusheth into the b●ttel , is very readily he , that quite neglects and despiseth this duty of examination of his way , by his conscience , or before the tribunal thereof ? and when i pray , are persons most tender , or untender ? is it not when they are most impartial , or most partial in this work of setting themselves down to take a serious review of their case and way , and ●illing themselves before their conscience , to review the sentence thereof ? as for the d. thing proposed to be spoken of , viz. the causes of this so abominable and gro●ly sinful neglect ; they may easily and soon be found out , if we knew and considered what a nature we have , so very averse from true holinesse ; yea , the more sublimely holy , and spiritual that duties be , the more averse naturally are we from hem : as its much easier to bring a man to the profession , then it is to bring him to the power of religion ; so is it much more easieto bring a man to the practice of many external duties thereof , then to the practice of this one inward duty ; it being as it were , a ●neding knife to corruption , bringing a man to strick at the very roo● , and life of it ; and it being ( as it were ) a setting of him on the black-stone ; * he is the more averse from it : we may add to this , the consideration of the influence that the devil hath on us , in this neglect ; who knowing well how prejudicial to him , to his kingdom , and interest ; and how advantagious to the sinner this duty is ; he labours mightily to hold all in confusion , and to keep the soul fast asleep , as that which contributs much , if not most to the gaining of his point ; for he knows by experience ( very galling to him ) that self-examination awakes a man , and gives him a view of himself , and puts him to think , how he may be rescued from this destrover ; and therefore he doth in a special manner , hate , abhore , and set himself against it ; and though he will suffer a man to do many other religious dut●es , yet he labours by all means to keep him from this duty , because it help● much through grace to make him cast out with himself , and his own way ; and so makes satan in a manner hope●esse of him . more particularly we may assig●e these causes 〈◊〉 〈◊〉 from peoples own practice ; the . whereof is 〈◊〉 , that many men and women live so , that their life cannot abide the tryal ; he that doth evil ( sai●h the lord ▪ iohn . ) hates the light , neither 〈◊〉 unto the 〈◊〉 , tea●t his deeds should be reproved ; it s no wonder that a malefactor desire not to come before the 〈◊〉 ; and it s as little wonder that a man or woman that liveth a sinful and evil life , de●ire not to come before their conscience : hence it is , that many dare not go to their conscience , because it never speaks good , but evil to them , ( as indeed it hath no other reason ) and on that account they even hate it , as achab did the prophet micajah , of whom he said , i hate him , because he never prophesies good but evil to me : and that they will rather consult fl●sh and blood , their own inclination and affection , then their conscience in a particular ; because they dread , it will speak evil to them , especially when they know , that there is something palpably wrong in their way ; for in that case , they conclude it will gloum on them , and gall them , and even prick them in the quick . a d . reason is , because folks make not this work of self-examination habitual to themselves , but delay and put off time , till their case become so ravelled , and consused , that they are afraid to medle with it ; and though they should , they grow heartlesse , and out of hope to get it righted ; just like men that cannot indure to adjust their accounts , which they have suffered negligently to run long on and into great confusion . a d. cause may be this ( which respects believers in christ ) that even where persons make conscience of their wayes , there is a kind of foolish precip●tancy , and haste making ; they being disposed to think , that examination of themselves takes up much of their time , and that it is better to spend it in prayer , or in reading , then that way ; not considering , that its much better to have some little thing of religion solid , then to have a great bulk of many duties without solidi●y , or with very little of it ; these are like to the builder of a house , who rickleth up stones without square and ru●e , and without morter , which possibly falleth , and cometh down ere he come at the top of it ; a foolish haste to be forward makes our work in religion to be o●tentimes very unsolid ; alace ! ●ts not what b●lk we have , not how soon we come to have it , but what solidity , and sickernesse we have , that will give us peace , comfort o● joy ; our common proverb holds true here , that work or thing that is well done is soon done . a th . cause may be , ( which also respects even believers ) that we are disposed to think if we be alwayes about some duty , it matters not so much what duty it be ; and hence it often cometh ●o passe , that the time that should be spent in self-examination , we spend it in prayer , reading , or conference ; which readily go the worse with u● , that examination is so much neglected : therefore there would be warinesse , and circumspection here ; because that which giveth peace , is not so much , to be much in duty , as it is to be in the duty , that we are called ●o for the time ; there being a linking of duties to another in a christian walk , ( as so many jewels , precious-stones , or pearls in a chain , neck-lace , or bracelet ) so as they stre●gthen and help one another ; meditation helps prayer , and prayer self-examination ; and self-examination helps prayer , and every other duty : and that which beautifies and adorns the chain of a tender christian walk , is the ordering and setting of every duty in its own place , every thing being beautiful in its own season , and place ; thus the blessed man is said , psal. . to bring forth his fruit in his season . in the th . place ( according to the method proposed ) we would very briefly give you a few directions , for facilitating the practice of this duty , and for making it succesful and profitable : and to this purpose , . learn to make conscience of all the pieces and steps of your way , and this will give you the better heart to look back on it ; if christians were tender in their walk , it would bread ease to them in this duty , in two respects , . it would make it sweet and refreshing , not having an evil and challenging conscience to meet with , . it would leave some savoury impression of the duty upon them , which helps to reflect with profit ; whereas , when they post through duty ( to speak so ) and when they have done , know not what they have been doing ; how can they reflect ? a d . direction is ; ye would be much in laying out the 〈◊〉 of your way before god in prayer , ye would not only be much in the peti● ▪ par● of prayer , but also much in confession , in reading over ( as it were ) the legend of your life to god : hea●tily acknowledging his grace in that which is good and righ● , and humbly taking with that which is evil , and wrong ; for when ●e study to look over , and review your ●ay in prayer , it helps you to get the better , and more impartial sight of the particulars thereof in exam nation , and when ye do not dwel in a manner on the thoughts of your way in prayer , it makes it the more uncouth , and confused to you in examination : thus when the sabbath comes , we would be particular in con●essing to god in prayer , the sins that haunts us that day ; and this would help to examination ; and examination would help to be yet more particular in prayer . ly . as for other dur●es , so for this , ye would have your set times of purpose ; i say for this duty as well as for prayer ; and would let no other duty shuff●e it out of its own place and season ; for when we leave the time thereof at an uncertainty , we readily shi●t and neglect it ; as , in prayer , though we would observe and take hold of all providential opportunities for it ; yet that doth not hinder , but we have , and should have our particular set times for it , so ought it to be here ; therefore it s said , psal. . commune with your ●earts , ( or examine your se●ves , ) upon your beds . ly . this set time would be , when persons are most fresh and fit for the duty , and have the ●aitest opportunity to insist in , and to dwel on it , and to follow it till they be suitably affected with it , and till somewhat of it be reached ; for when we straiten our selves , and take not such a time as is fit for the duty , we will not get it followed out to any purpose , and get time also for prayer and other duties ; and that causeth overlinesse readily in all : we would therefore take such a time for this duty , that we may not ( so far as we can forecast ) be diverted , and drawn away from it , by some other thing . ly . when some other thing , not then necessary breaks in to divert , and draw us away from it , we would take our selves again and again , and endeavour to bring our hearts back , and up to the duty that they get not leave to break louse ; for if the heart get a custom of gading , and admitting of diversions , it will never readily suffer us to be serious in this duty ; and therefore by all means , when ye go about this duty of self examination , beware of , and guard against the intrusion of other thoughts whither they be vain , or thoughts of things that may be at another time profitable , but at that time impertinent . ly . in your review of your condition , or in your self-examination , endeavour to find out , and acknowledge the good as well as the evil that is in it ; and to find out the evil as well as the good ; and to ●e answerably affected with joy , and thanksgiving for that which is good , and with grief and sorrow for that which is evil . ly . endeavour to have your self examination alwayes in the close of it , leaving some k●ndly impression of your own sinfulnesse and unworthiness ; and of the necessity , usefulnesse and worth of gods grace on you ; and laying and leaving you at christs feet for a remedy of every thing amisse in your condition ▪ this is ●he great scope and design of this duty , and of all we have discoursed on it , even to send us to ch●ist , and this should be the effect of it , to leave us on him , which would make the exercise of it heart ▪ some , pleasant and profitable to us . sermon iv. cor. . . for our rejoycing is this , the testimony of our conscience , that in 〈◊〉 , and godly sincerity , not with fleshly wisdom , but by the grace of god , we have had our conversation in the world , and more abundantly to you wards . there is hardly any thing excellent , and very singularly profitable to men ▪ but it hath some more then ordinary difficulty in the way of coming at it , notwithstanding whereof they are not deterred , nor detained from pursuing after it ; the consideration of its excellency with the expectation of the great incomes of advantage and profit by it , makes them the more easily comport with the difficulty of it , and to think all their labour well bestowed , in overcoming that difficulty : so we may truly say of the serious exercise of godlinesse , that it is so transcendently excellent ( as being that which beautifully conforms the rational ▪ to the image of god , and capacitats the same to enjoy fellowship with him , wherein its true glory , and excellency incontrovertibly consists ) and so very profitable , even profitable to all things ( as nothing else in the world is ) having the promise of the life that now is , and of that which is to come , that the greatest difficulties should not fright 〈◊〉 〈◊〉 , nor faint us in the vigorous , constant and closse pursuit of it : we shall not deny , but that this piece of godlinesse in particular , that lyes in the conscientiously tender ordering , and disposal of all our actions in order to wining at the joyful testimony of our conscience concerning them , hath much difficulty in it , as being contrary to the natural levity , wavering and instability of our hearts , and mightily opposed by satan , as gready prejudicial to his interest in the soul , yet it is so very excellent , and so exceeding useful , and profitable to the christian ( as we made appear from our last discourse on these words ) that all the difficulty of it may be the more easily digested ; it hath ( as the other duties of religion have , when rightly gone about ) its reward in the bosome thereof ; o! what sweet peace , what strong consolation , and what unspeakable joy hath the apostle here , from the testimony of his conscience after discovering his actions , to be so ordered , by this serious self-reflection , and examination ? whereof special notice would be taken ; we shall therefore now proceed to observe some things more particularly from the text , to this purpose . first then observe , that when conscience is well pleased with a mans way , it will give a testimony for him ; or when conscience hath put a mans way to proof , it will not only , in the general speak its sense , but when his way is well ordered , and squared according to the rule , and he in his design is found straight , and to have taken his aim right , conscience will , after examination , excuse , and bear him witnes to his joy : thus is paul dealt with here by his conscience , this is our rejoycing ( saith he ) the testimony of our conscience ; which is not simply conscience speaking , but conscience speaking for vindicating him from these aspersions that were cast upon him , or excusing him ( as the word is , rom. . . ) and testifying that he was not the man that some men counted him to be ; he had this testimony , that in simplicity , and godly sincerity , not with fleshly wisdom ▪ but by the grace of god he had his conversation in the world ▪ and more abundantly toward them in corinth ; which after search he found to be so : that which we spoke of the nature of conscience makes this out ; for conscience , when right , speaks of things as they indeed are , and holds forth the mind of god , and gives sentence according to it ; when he is well pleased , to declare and pronounce pardon and peace ; and when he is displeased ▪ to declare anger , and ( as it were ) to denunce war. whereof we would make this use , even to learn not only to study to know , take up , and discern the work 〈◊〉 conscience , in challenging and accusing ( which for ●ost part it doth , having so much ground to do so ) but ●so its work , in absolving , excusing , and giving a good testimony . ly . observe , that the testimony of conscience , or its bearing witnes for a man , after reflecting upon , and searching of his way , is exceeding refreshful , comfortable and joyous ▪ this is our rejoycing ( saith the apostle ) the testimony of our conscience ; there is nothing more heartsome , refreshing and cheering to a tender walker , neither can there readily be any thing ▪ on this side heaven , more solacious and joyous to him , then when he hath examined his conscience , to find it testify for him ; this is the great ground of pauls joy and rejoycing ; though he lived in the midst of manifold temptations , and tribulations ; and was accounted to be the most contemptible of men , even as the filth of the world , and the off-scouring of all things ; yet he had solid peace and joy on this ground , that when he looked back on his way , in the discharge of his ministry , his conscience bare him witnes , that he had been single and faithful therein ; and as it was thus with paul , so it hath been with many of the lords people , who have humbly boasted , and rejoyced in this testimony of their conscience within , when men have spoken evil of them , reproached and reviled them without . for further clearing of this point , we would consider a little , . some particular cases , wherein this testimony of conscience proves in a special manner refreshing , and rejoycing . ly . we would consider the particular grounds , and attendants of this refreshing and joy ; whereby we will easily see , that this testimony of conscience for a man , upon the search of his way , is a singularly good thing ; for before a man search his way , he cannot solidly acquiesce in the testimony that conscience gives of it ; nor can look on it as well grounded ; because he is not , nor can be sure whether there be any ground and warrand for it , or not ; whereas , when he hath suitably searched for the ground and warrand , where they are , they will readily discover themselves to him . as to the particular cases , wherein this testimony proves singularly refreshing and joyous , they are these , and the like , . in a case of external crosses , and troubles in the world ; none of these much move a man , that hath this testimony of his conscience , it gives him sweet peace amidst them all ; we see what mighty troubles paul , was under , chap. . v. , , . yet he can , and doth rejoyce in the midst of them . . when external crosses and losses have sad aggravations attending them , such as the contempt , and reproach of the men of the world ; when he is calumniously represented , as one that turns the world up side down , and who is deservedly so dealt with , conscience its testimony in that case gives him peace , quietness and joy ; which is the very case wherein the apostle here rejoyceth on this account . a d. case is , when inward challenges , and temptations accompany outward afflictions , when these are mustered up before , and make an assault on the poor afflicted man , and when there are some fearful apprehensions of gods displeasure born in upon him ; then , o! then consciences testimony gives wonderful quietnesse ; as we may see it doth to holy iob , who sayeth , in this case , chap. . v. . my heart shall not reproach me so long as i live ; so chap. . throughout ; and sure it must be solid , and well-grounded quietnesse , rest ▪ and repose of soul , that calms a man in this case . ly . when the person draws near unto death , and when this king of terrours formidably musters all his forces , and when there is no escaping out of his hand , and when all comforts fail , and stand by as so many muts , not having one word to say , for the dying mans relief , or ease ; this testimony doth then readily come forth in its strength , toward the quieting , refreshing ▪ and rejoycing of his heart , and makes him boldly , and withou● 〈◊〉 fear , encounter death ; as the experience of hezekiah ▪ and many others of the saints recorded in the scriptures , maketh clear . ly . consider whence this joy comes , or the grounds and attendants of the joy which this testimony yeelds , which are fourfold ▪ . it hath with it inward quietness , strength and comfort ; the well grounded approving testimony of the conscience , calms the heart amidst all storms of outward troubles , or of inward challenges , and tentations , and puts them all to silence , it doth fortify the heart to bear out in what ever tryal ; it proves not only comfortable in the holding off challenges , but hath a joy and refreshing , flowing immediately from the very testimony it self , even a singularly sweet joy , that floorishes , and flows over and above these ; and keeps the heart in a calm serenity ; the peace of god , ( sayeth the apostle , phil. . ) shall guard your hearts and minds through christ iesus ; consciences testimony warrantably speaking peace , is like a garison planted about the heart , keeping it as an impregnable and invincible strong hold , or fort ; so that no troubles , nor temptations from without , nor stirrings of corruption or challenges from within , do sooner ( to say so ) set out their head , but it overmatcheth them , and preserves the heart quiet in despyt of them all . ly . this does also accompany this testimony , as a ground of joy , even the clearing up of the persons interest in christ , and the evidencing of their sincerity , and the truth and reality of the work of grace in them ; which is very strengthning and comforting ; when a man hath put his way to the tryal in the court of conscience , and found it to be squared according to the rule of the word , and hath consciences testimony therein for him ; it sweetly evidences to him his sincerity , and so the truth of his interest in christ , which is attended with unspeakable joy . ly . this testimony gives boldnesse and accesse with confidence to god , to go heartsomly and familiarly to him in prayer under the multitude of temptations , crosses and reproaches ; and is not this ground of great refreshing , and joy ? when a man may go to god , and pour out his very heart in his bosome , may not only tell him what he needs , but also expect a gracious hearing , and return from him , in whatsoever is needful ; if our hearts ( sayes iohn epistle chap. . v. . ) condemn us not , we have confidence towards god , and whatsoever we ask ▪ we receive of him , because we keep his commandments , and do these things that are pleasant in his sight ; though the man be empty-handed for the time , and hath not in himself , whereupon he can be for the honour of god , either by suffering or doing , he may with humble boldnesse , present his suit to god , and expect from him whatsoever is good , and needful for the man himself , and what ever may be for his own honour in him , and by him . ly . this testimony of a good conscience hath attending it , a clearing , & up-making , fresh and lively hope of eternal life ; and of a comfortable , glorious , and satisfying out-gate , from all the difficulties , temptations , and troubles that he is in at present , or may be in for the future ; it will make him , according to his measure say , as paul doth , tim. . , . i have fought a good fight i have finished my course , i have kept the faith , hence forth is laid up for me a crown of righteousness , &c. and by thus clearing up the christians hope of eternal life ; an entrance is ministred unto him abundantly , into the everlasting kingdom of our lord and saviour iesus christ : as peter hath it , . ep. ch , . v. . and must it not be exceedingly , and even unspeakably refreshing and joyful to the christian , to have all these trysting together in his case , even while he is here sojourning in the earth ? doubtlesse it must . the first use of this doctrine serves for exhorting , and beseeching you all to study , and be in love with a good conscience ; its unknown , what solid sweet peace and joy ye may have by it ; o! endeavour through grace , to be so tender , straight , and upright in your aim to have a good conscience in all things , that when ye reflect on your way , ye may have its good testimony ; there will most certainly be more peace found in this , then in the greatest abundance of all earthly comforts , though combined together at their very best ; can any of these calm a mans mind in a storm of challenges for sin , and of the terrours of death ? do they not often rather leave men in greater anxiety , and perplexity , then if they had never injoyed them ? yea , often in the very mean time of these injoyments , and in the midst of the carnal joy and laughter that results from them , the heart is sad , through the want of the testimony of a good conscience . therefore we exhort you , in the name of the lord , as ye would have a pleasant and cheerful life , and a comfortable and joyful death , labour to have a good conscience in all things , that when ye reflect on it , it may testify for , and speak good of , and to you ; this ( as solomon sayes ) is a continual feast in life , and a soveraign cordial against the terrour of death . the d . use serves . to let us see the rise , reason and cause of the great anxiety , perplexity and vexation , that is among most men , so that they toil night and day , and have no satisfaction ; it s even this , that they do not seek after the peace and joy that are founded upon , and result from the testimony of a good conscience ; no wonder that such persons live , and die utter strangers to all solid peace and joy , which only grow on this root : this is a main cause also of the little peace , and great heartlesnesse , that is among even believers themselves , that either they are not so seriously endeavouring to have the testimony of a good conscience , or they are not so careful to draw their rejoyceing from it , but are untender in their walk , or are as so many bees fleeing from this flower to the other of worldly injoyments , seeking to suck some sweetnesse , and satisfaction from them , and doe not , as it becomes them , reflect on conscience ; that they may have a testimony of sincerity from it ; and that on that ground , they may be quiet , cheerful , and joyful . the d. use serves , to discover to us , what mighty prejudice flows from , and follows upon the neglect of a tender walk , which layes the ground of this testimony , and on the neglect of self-examination , a main piece of a tender walk , which helpeth to draw forth this testimony ; and therefore , as ye would have this testimony , and the refreshing peace , and joy that flow from it in life and death , and as ye would have a heart holily triumphing over all crosses and difficulties , afflictions and tribulations , design and indeavour more through grace , to have a tender walk , that ye may lay a ground for this testimony ; and study to be more frequent in self-examination , that thereby ye may extract , and draw it forth clearly , and convincingly for your peace , comfort and joy : could many of you be but once prevailed with , to prove , and make tryal , what a comfortable thing it is , to have conscience by this testimony smiling on you , ye would be more in love with it , and with the serious exercise of godlinesse , and particularly with self-examination , that make way for it , however , we are perswaded that ere long , the day will come , wherin many of youshall be made to know the truth of all this in your sad experience , when death shall stair you grimly in the face , and when ye shall neither be able to send nor to flee ; o! of what excellent worth will the testimony of a good conscience then be found to be , hearing witnes to men , concerning their honesty , sincerity , uprightnesse , and the tenderness of their walk ; many of you will find it , though ye believe it not now , when ye shall be eternally deprived of such a testimony ; ye shall then be made to know to your everlasting cost , that the rejoycing of heart flowing from this testimony of a good conscience , is infinitely preferable to all the worldly injoyments , and delights of the sons of men : i would beseech such of you , as think your selves to be wise in this world , to study to be wise in this great point of wisdom ; if ye want this testimony , when it comes to the last reckoning , ye will be for ever undone , and will never through all eternity once smile for joy , but weep and gnash your teeth , for the gnawing pain , that the never dying worm of an evil conscience shall cause to you . ly . observe , that a man that would be throughly acquainted with his way , and clear in the testimony of his conscience concerning it , would be particular in the examination thereof ; or thus , he would not content himself with a general confused tryal of it , altogether at once , and in the bulk , but he would try it by parts , and parcels ; thus it was with the apostle here ; when he sayes that he had the testimony of his conscience , that his conversation was not with fleshly wisdom , but by the grace of god , in the world , he subjoyns , and more abundantly to you-wards ; and so descends to the particular , that was in controversie betwixt him , and these big talking doctors , that made it their great businesse in the church of corinth , to derogat from the just repute of his person , and ministry , and tells them , that he had the testimony of his conscience concerning his upright and faithful carriage , in preaching the gospel to them in particular : when i say , that persons would try their way by parts , or pieces , i mean , that they would try their particular actions , and behaviour in such and such places , at such and such particular times of their life ; because by this means , they come to a more distinct knowledge of their carriage and way ; and it is impossible other wayes , when men take up their way together by the lump ( as it were ) that they can win to distinctnes ; which they must needs be at , in some measure , ere they have a well grounded testimony of their conscience , from solid and 〈◊〉 grounds : again there are some things , wherein a man cannot have a good testimony from his conscience ▪ 〈◊〉 when he reflects under strong temptations , on the 〈◊〉 wise , and soveraign providence of god , as if he ●ed not the world , and his people therein aright , as abihu chargeth iob some way to have done , when he say● to him , chap. . v. . behold in this thou 〈◊〉 not just ▪ though iob will not take with it , that he is a 〈◊〉 ; yet he is silent , as to this part of the charge , being , its like , convinced of the truth of it : as also a man may have many things very blame-worthy in his life , and yet may be in one or moe particulars , wherewith he is charged , clear and innocent ; as it was with david , who sayes , psal. . . if i have done this , &c. he had many blemishes , yet in this particular , he had the testimony of his conscience for him : therefore men would try their way by pieces and parts , that they may disallow of these things wherein they cannot have a good testimony from their conscience , and may accept of its testimony , in that wherein they are right ; that they may reject a challenge , when there is no ground for it , and entertain it where there is ground : a confused general way of self-examination hath two bad effects , . it keeps persons indistinct in the knowledge of their condition , wherein they have a confused fight of somewhat right , and of somewhat wrong , but know not what it i● in particular , because they rest , and sit down upon that general confused look of their case and way , and come not to condescend on particulars . ly . persons readily , either absolve themselves , as to the more general tract of their life ; because they see some things honest like therin , which keeps them from taking with just● challenges ; or else they condemn the whole of their life , because they see somethings wrong in it , which keep● them from comforting themselves in the testimony of their conscience , as to what is right ; therefore we would be particular in trying our way ( as i said ) by parts , that every thing may have its own place and weight with u● . ly . considering these words as spoken by paul , who takes much pains to prove and clear his condition , and speaks of this testimony , as of a great matter he had attained to , observe , that it is not easie , but very difficult , even for a man that hath taken pains in searching himself , to obtain the testimony of his conscience for him in a particular ; it s not so smal a matter , nor so easie a businesse as many suppose it to be ; it s not only a great and difficult businesse to follow the search rightly ; but it is so likewayes to find things right , and to win at the testimony of conscience , as to this , and that , and the other particular : if it were not a great and difficult busines , paul would not lay such weight on it , as he doth . now when i say its a great and difficult busines , i mean , ● . that it is a rare thing , and such as every one doth not attain to ; nay every believer hath it not , as to every part and piece of his carriage . ly . that it calls for much tenderness and sincerity , in the whole of a mans practice , to reach it ; it will not be a coarse , and ordinary walk and frame of heart , that will give a man ground for this refreshing testimony of his conscience , but it requires much seriousness and sincerity in the exercise of godlinesse , as is clear here ▪ ly . that beside much seriousnesse and sincerity , in the universal exercise of godliness , and much circumspection in the mans personal walk and conversation , much diligence is called for , in searching to find out , and to come by this testimony of his conscience ; for a man may have matter , and ground for conscience its testimony , and yet through the neglect of suitable , serious and narrow self-examination , he may be at a great loss , as to its joyful testimony for him ; even as one may be guilty of many sins , and yet be but very little , or not at all challenged for them , through the neglect of self-examination . ly . that it requires much singleness in trying of consciences testimony , whether it be well grounded or not ; for a man that hath his peace and joy to build on this testimony , must not take every shew and appearance of such a testimony , for the ground of his peace and joy , but conscience would be put to speak distinctly , and on good ground for it , that ▪ in this , and that , and the other thing , there was some sincerity ; and this must be put to the proof , and exactly tryed by the word , whether it be so or not ; as we see here the apostle did , he tryeth his way and conversation , and finds it to have been 〈◊〉 simplicity and godly sincerity , &c. from which premises ( to speak so ) he draws the refreshing conclusion of his joy and rejoycing : now if we look to all these , or to any one of them , whether to the rarity of it amongst most men , yea even amongst believers , in some respect ; or to the exactnesse and tendernesse of walk that is requisit to be the ground of it ; or to the great difficulty that a man will find in coming at a through search of his way ; or to the diligence and single● that is called for in the tryal of conscience its testimony , we will find it to be a most clear and certain truth , that it is not an ordinary , nor easie business , but very difficult , to obtain the well grounded , good and joyful testimony of conscience , as to our more general and particular conversation . if it be so ( which is the ●se of the doctrine ) is it not a wonder from whence the peace that many pretend to , comes ? is it not a wonder , that the most part of men and women can so easily affirm the testimony of their conscience to be for them , when there is neither exactness of life , not tenderness of walk , nor diligence in self-searching , nor holy jealousie , nor impartial and single trying whether it be well grounded or not ? and yet they will at the very first confidently pretend to conscience its testimony : if many of you were put to it , can you give such evidences or grounds for its testimony , as paul does here ? if not , how comes it to pass , that ye are so ready confidently to lay claim to it ? and yet , ala●e ! there is nothing more ordinary , in the generality of these that are most carnal and secure , then boldly to assert that they have a good conscience , and an honest heart . is not this very strange , wonderful , and even 〈◊〉 , that under the clear sun-shine of gospel light , satan should get so great advantage , as thus 〈◊〉 harden the hearts , and blind the consciences of so many poor wretched creatures , and at this rate to de●ude and 〈◊〉 them , as to prevail with them confidently to assert and maintain , that which they call their honesty , which yet is nothing else but rotten-hearted 〈◊〉 , and to 〈◊〉 their peace of conscience , which is nothing but a soul-murthe●ng , and damning 〈◊〉 ▪ for further clearing of the doctrine , and inlarging of its ●se , and for helping you to judge aright of conscience its testimony , in your searching after it ; we shall propose some questions , from the requisit qualifications of a well grounded , and refreshing testimony of a mans 〈◊〉 for him ; which must all be answered in some measure affirmatively , and these answers solidly , and well proved , and made ou● , before you can quietly and confidently rest on consciences testimony , as to any part or piece of your way ; whether it be in reference to the sanctification of the sabbath , to conferring on a spiritual subject , to prayer , to praise , to reading , to hearing , to eating , to drinking , to buying , to selling , to building , to planting , &c. but we shall here restrict the inquiry mostly at least , to religious things , or actions that are religious in their own nature . first , then , conscience must be satisfied in this ; whether that which ye have done , be on the matter approven of god , or not ; it is certainly true , ye will say , that prayer in it self is approven , and so it is ; but was such and such an expression that ye uttered , and such a word that ye spoke , and the arguments that ye made use of in prayer , right before god ? if the matter be not right , conscience cannot speak for you ; though a man should be as warry and circumspect as may be ▪ in cheating , circumven ●ing , and deceiving of his neighbour , its impossible for conscience to give him a good testimony anent it , or any other such action ; because it s on the matter sinful ; ye must once then be sure and clear in this , that what ye speak , or do in prayer , or any other thing is , as to its matter , according to the will of god. ly . conscience must be satisfied in this , not only whether the thing be lawful in it self ; but also whether it be a thing lawful to you , at such a time , and that to which ye are particularly called ; for many things are lawful , which are not expedient ; and many things may be expedient at one time , which will not be expedient at another ; take it in the instance of prayer , wherein conscience will not approve us , though we be right in it on the matter , if it be not rightly timed , or if we be not then called to it ; this is to be taken heed to , especially in things that are on the matter indifferent , and in the timing of such commanded duties ; to which god hath not set and fixed a particular precise time , but left them to christian prudence to be gone about , by persons at these times , which are most seasonable , and as they are called to them . ly . when ye are thus clear , as to the matter , season and time , and as to gods calling you to such and such a duty , whether did you acknowledge god in your undertaking of the duty ? was he looked to for direction , and guiding in it , and for his blessing on it , and depended on for throw-bearing ? according to that notable word , prov. . . in all thy wayes acknowledge him , and he shall direct thy paths ; in this also conscience must have satisfaction . ly . what motive did set you on to such and such a duty ? and from what principle did you do it ? for a duty , or action may be right on the matter ▪ and ye may also be called to it , and yet ▪ if ye be not sweyed to it from a right motive and principle , it will marr your peace , and stand in the way of conscience testifying for you ; that is , though you should do a thing that is right , if ye be not sweyed to it out of conscience , from the awe of god , from love to him , and from obedience to his command , it is faulty in so far , and ye cannot in so far have peace , nor the approving testimony of your conscience therein : but if a man indure grief , and suffer wrongfully , for conscience towards god , it is thank worthy , ●aith the apostle , peter . . or if he give a cup of cold water to ● disciple , in the name of a disciple , he shall not lose his reward . matth. ▪ . thus two persons come to church to hear the word , the one out of conscience , in obedience to gods command , and from love to fellow ship with him , in his ordinances ; and the other for the fashion , and because its the custome , or that he may eschew from his own conscience , the construction , and accusation of his being a gr●sly pro●ane , and it religious person , or on some such other sinister account ; the one h●th in so far ground of peace , and the refreshing testimony of a good conscience ; the other not . ly . conscience must be satisfied in this question , in whose strength was the duty undertaken ? was it in the strength of christ ? and was he depended on for assistance in the going about of it ? for it is not enough , that the duty be gone about , and he some way acknowledged in it , unless he be also believingly depended on for strength , to inable to the suitable performance of it . ly . what was your end in undertaking and prosecuting of such a duty , or action ? whether was it some self-end , or the glory of god , and the edification of others ? as in your eating and drinking , do ye eat and drink to satisfie your appetit only , or mainly , or to enable you to serve god , and to do good to others , in your station and capacity ? in your seeking such and such gifts from god by prayer , whether is it that ye may bestow , or consume them on your lusts ? ( as iames sayes , some do , chap. . . ) or is it that ye may be helped to adorn the doctrine of god in all things ? the proposing of a right end , is a main ingredient in every action , and hath great influence on your peace ; we preach not our selves ( saveth the apostle , cor. . . b●t christ iesus the lord ; we are ( as if he had said ) in our preaching not seeking our selves , but him ; nor our own praise , or applause to our selves , but his glory and exaltation ; and this had much influence on his peace and joy ; conscience must be also satisfied in this by any means . ly . after what manner was the action , or duty gone about ? was it in sincerity and singlenesse in a spiritual way ? was the inner and new man exercised in it ? suppose the duty for instance to be prayer , was it gone about in the spirit ? was grace acted in it ? and were ye serious , lively , humble tender , reverend , servent , &c. in it ? ly . was there nothing wrong in the action or duty ? no mixture of corruption with the actings of grace ? no selfinesse mixed with your singleness , or at the best , was there not some mixture of other ends with the main end ? which , though it do not simply make the action , or duty condemnable , and to be rejected , especially when taken with , and mourned for , and christ made use of for the pardon of it ; yet it will considerably weaken conscience its testimony , and the joy resulting from it , in so far as these sinful mixtures a●e . ly . were ye stretching your selves to the yondmost in the performance of such an action or duty , to have it right , as to all the former requisits ? was there nothing left undone , that might and should have been done ? was ye not only aiming at the right end , but according to your light , endeavouring to take every way , and make use of every approven mean , for the compassing and bringing about of that end ? now if we will all seriously reflect , and look about us , how few , how very few are there to be found , who can answer these questions affirmatively , in any acceptable measure ? who , alace ! can say they have done all they should , or even might have done , as to matter and manner , from right principles , and motives , to a right end ? that they have used all means , without omitting any , that they have given all dillgence ? that they have made use of christs strength , and been single and sincere , &c. in their performances ? and yet when all this is some way done , ye must yet answer one or two questions more , ere ye can have solid peace and joy , from the good testimony of your conscience . . whether were ye proud and conceity in the performing of such and such duties ? for , if that dead flee come in on the doing of the best duties , it will make all to stink : and yet oft-times christians spoil their duties , and very much deprive themselves of the joyful testimony of their conscience , even when they have been right for matter and manner ; by their being vain , conceity and proud of them . ly . whether have ye washen your best duties in the blood of christ ? for if this be wanting , it will greatly marr your peace and joy ; now i would again ask you , if ye can say , that your duties have been conform to these requisits ? if not , how is it that ye are so secure , and can alleadge that ye have a good conscience ? or how can you so confidently expect peace and joy from ●ts testimony ? or think ye nothing to prostitute , and ( as it were ) to make a bachel of this excellent thing , the testimony of a good conscience , as if ye could take it up ( in a manner ) at your foot ? ah! is there nothing that can make a crack in , or a breach upon your peace of conscience ? ye will possibly say , that ye have all sinned ; if so , how can ye have peace to ly down in sin ? it is true , the simple having of sin , when it suitably affects , should not quite marr and bereave a person of the testimony of a good conscience , where grace is in the truth of it , and there is sincerity , and singlenesse , in endeavouring to be in case affirmatively , in some measure to answer the questions before proposed ; but the utter neglect of these things , a conniving at them , and indifferency , whether the requisits be or not , a not wrestling , and striving in the strength of christ against sin , and to get duties suitably performed , in the same strength , a not seeking to have mens best duties washen , ( as i said ) in the blood of the lamb ; cannot but quite deprive of the testimony of a good conscience , and altogether obstruct the peace , and joy that flow from it : a believer indeed not allowing himself in his short-comings , in these things called for , and making frequent application to christ , for strength to do better , and for pardon of what is wrong , and walking humbly in the sense of his failings , and short comings , may have peace , even though in many things he fail , and come short ; and though there be some mixture of corruption going along with his grace , and of hypocrisie with his sincerity , in his best duties ; as we may see in the apostle paul who had a law in his members ( which he most sadly bemoans , rom ▪ ● ) rebelling against the law of his mind ; even when he had this testimony of a good conscience , and much peace and joy resulting from it : but a secure 〈◊〉 sinner can never have the testimony of a good conscience , nor any the least measure of that solid joy , or peace that flows from it , for ( as the prophet isaiah sayeth , chap. . v. last ) there is no peace to the wicked , saith my god. sermon v. cor. . . for our rejoycing is this , the testimony of our conscience , that in simplicity , and godly sincerity , notwith fleshly wisdom but by the grace of god , we have ha● our conversation in the world , and mor● abundantly to you-wards . there are many duties , and pieces of christianity whereof the world neither knows the excellency , nor the difficulty ; men are for the most part disposed to think , that religion is a thing of very little worth , and very easiely come by , when they shall find it convenient for them , to look after somewhat of it ; because they never set themselves seriously and in good earnest to practise it , nor to experience the choice and excellent advantages that come by it : and we verily suppose , that there are not two things in religion less known and believed , then the difficulty of attaining to a well-grounded testimony of a good conscience ; and the unspeakable excellency of it , with the great advantage that comes by it , when it is attained , and intertained . we spoke before to you of the great refreshing , and joy which the well ▪ grounded testimony of a good conscience yeeldeth , and of the great difficulty that there is to attain , and come by it , as being the result of much diligence , labour , and pains in solid answering of many questions . before we proceed any further , there may arise here a doubt or objection , which would be cleared , and answered , viz. if a particular search , and examination , as to every action and duty be necessary , yea , if it be possible , ere the conscience can give a good testimony ? and if so , how a person can possibly have peace , in reference to his bygone way , when , in seeking to review it , and to reflect upon it , he finds it impossible to examine every action , and the circumstances of it ? we conceive it to be necessary , to answer this doubt , or objection , though we confesse , it is very difficult to do it , to full satisfaction , there being especially , extreams upon both sides , some being ready to take an undue liberty , and latitude to themselves , on the one hand , when any allowed qualifications are offered ; and others being in hazard to faint , and be discouraged on the other hand , if the matter be kept in a peremptory state , without due qualifications and cautions ; and yet we are sure , that the right preaching of the gospel ( if we could win at it ) will neither louse reins to lawless and sinsul liberty to carnal persons ; nor make sad the hearts of these that ate gracious and tender , nor put them on the rack , nor involve them into a labyrinth of inextricable intricacies , and perplexities . for answer then to the doubt or objection , . it is indeed expedient , so far as a believer can win in self-examination , to reach his particular actions , and the particular steps , and circumstances of them , wherein iob , and others of the saints , have win a great length , and the expediency , if not necessity of it , appears from this , because , by this means , believers win to more distinctnesse , and stayednesse in up-taking of their case . ly . we think that the distinct examination of all particulars in a mans life , and of the several questions that conscience may propose concerning them , is not possible in it self ; and therefore not simply necessary as to the makeing of this duty practicable ; for if we could possibly ( as we cannot ) go through all our actions , and all the circumstances of them , through out our whole way , it would take up more of our time to examine , then we have for practice : if we should be put to reflect particularly on every thing that we have done , on what hath been committed , and on what hath been omitted , and the several aggravations , and circumstances of every one of these , and to go through every one of them , according to the exact rule , it would take us many dayes ; yea , if the conscience should give way to scruplousness in this , there should alwayes be an examination of our examination ( which yet may , and in some cases ought to be ) and so on in infinitum , that there should never be an end of this work , to the exclusion of others , clearly called for , which cannot be : that is not then ( we conceive ) the lords end , in pressing on us this duty of self-examination ; whereby he designes to extricat the souls of his people , out of disquietnesse , and not to involve them further in it . yet ly . we say , that its necessary , as to believers peace in their duty , that they examine the series of their way , though they cannot reach every particular action , or all its circumstances ; and that they think no duty to be so clear , nor any sin to be so little , as resolvedly to passe it , without reflecting on it , so far as is possible : and in examining the series , and tract of their way , they would consider , . the matter of their actions , whether it was good and approven of god , or not . . the manner of them , whether they have endeavoured to do things after the due order , and in the prescribed manner . . what they proposed to themselves , as the general main end , and scope of their actions , whether it was the glory of god , o● not ; we find much of the saints testimony of their conscience , to be founded upon this ; as we may see here , in paul , we have had ( sayes he ) our conversation in the world , and more abundantly to you wards , not with fleshly wisdom , &c. and in david , who 〈◊〉 , psal. ▪ . i thought on my wayes ▪ and turned my f●et into thy testimony ; there is great difference betwixt a mans way , or path , and every particular step of his way or path ; david proposes to himself the series of his way to be examined , and wherein he found himself faulty , he makes haste to go out of it , and turns his feet into gods testimonies ; he was endeavouring to be watchful in every step of his way while it was before him , to have it right ; but when he reflects , it being impossible ( as we have said ) to look on every step of his way , and to examine it according to the rule , he looks upon the series of it ; on the matter , manner , and end of his walk , in the tract of his life ; and in this respect , he sayeth , psal. . . i have keeped the wayes of the lord , and have not wickedly departed from my god. as iob chap. . also doth , my soot hath held his steps , his way have i keeped , and not declined . ly . believers would not only look to their way ; but there are some actions , and steps of their way , at some special times , that they would be more particular in the examination of , then at other times , and of every action , though they would not designedly seclude any , as god in providence calleth them to it , and points it out to be their duty ; but there are ( i say ) some particular actions , that they are called to examine more then others : and for further clearing of this , i shal instance it in a few things , as . there are some things or actions and duties that more eminently concern a believers peace , or disquietness ; his peace if rightly gone about , and his disquietness if otherwise ; some things whereby god is in an especial manner honoured , and the believer himself comforted , if he carry rightly ; and god highly dishonoured , and the believers conscience greatly wounded , if he miscarry ; we may instance it in these solemn ordinances of the lords supper , of times of humillation with fasting , of publick , or secret personal covenanting with the lord ▪ and the like ; as here paul reflects particularly on his ministry among the corinthians , and on his way in it , as being of great moment , and sayes , that it was more abundantly to them ward : thus it is in hearing the word ; in prayer in our families , and in secret ; in conferring to edification on sermons , after we have heard them , or to any spiritual purpose ; in sanctifying the lords day , and such others ; for in these duties the rule binds some , nay more strickly ; god being in them in a more especial manner honoured or dishonoured ; and there is readier access to a challenge , if the person be wrong ; and to peace and comfort , if right in these . ly . there are some things that are more tickle and difficult in respect either of the nature of them , or in respect of our particular inclination to miscarry in them ; as for instance , when a man in providence hath been cast into a place and company , where he was crouded with snares and strong temptations , he would there examine more particularly , that nothing have stuck to him that may be ground of challenge against him ; so in publick imployments , wherein men are exposed to many temptations and snares , especially when there is somewhat in their own tempratur● , inclination , or humour that disposeth to yield , comply , and miscarry ; they would there be the more particular in their examination ; thus david sayes , ps. . that be had not wickedly departed from god ; that he was upright before him , and had keeped himself from his iniquity ; there were some sins that he was not in such hazard of , as he was of others ; and as he hand guarded more against them , so he takes a more particular view of these sins that his natural temper inclined him most to , and that he was most in hazard of : which we would take notice of at all times , but especially in these times wherein men hazard on many things , hand over head , and as it were by guess : so when a man knows that his humour and temper disposes him to be rash and precipitant , hasty and passionate ; when he hath been in company with others , when he may have had more than ordinary occasions of provocation , he would there more particularly look back and see what his way hath been , or what hath escaped him in such company . ly . a man would especially try and examine himself in reference to such sins as he hath been formerly given to , and against which he hath particularly engaged himself ; and as the more solemn the●ty and engagement hath been , he should watch the more against them , so also examine the more , if he hath been in●angled i● them ; so say the people of god , ps. ▪ ▪ all this is come upon us , yet have we not forgotten thee , neither 〈◊〉 we dealt falsly in thy covenant ; there were many particular sailings in their way , which doubtless they reflected on ; but especially they try , how they had carryed in their engagements to god ; because they knew that any more gross falling in these would have much influence on gods dishonour , and on the wounding ●f their own peace : whatever we reflect on in our way , we would not neglect , nor omit our engagements to god , but would narrowly look back and examine , how these have been observed . ly . men would especially try and examine themselves in these things that cause , or occasion challenges to them ; if there be a particular challenge for any thing , that is sure a particular call , narrowly to try that thing , whether we have been right in i● or not ; i do not say b●t a challenge may be , where there is no just ground for it ( and we may be called to try , where we are not to take with a challenge , where there is no ground for it ) but often we are wise behind the hand , and precipitant ; and when we have not adverted before hand to prevent the ground of a challenge , the challenge then comes to put us particularly to examine , and try what hath been right or wrong in our carriage in such a particular . ly . what may occasion , or probably bring on some cross , should put a man to try ▪ that when the cross comes he may have peace , in so f●r that he hath not medied with such a thing without a clear calling ▪ ly . that which probably may be a cause , or at least ●n occasion of contending with , or of reproach from , or of offence to others , would put us narrowly to examine ; because in all such things , a mans peace will be notably tryed : and we take this to be the reason , why the apostle instanceth here so particularly in his ministry amongst the corinthians , because his carriage in it was controverted by the false teachers there , as if he had not been faithful , zealous , and single in it . lastly , when we speak of believers more particular trying of their way , we mean not only as to these things that are more dark and unclear , but also as to these that are most clear ; for even in these , after exact examination , we may find out ground of challenge for what is wrong in our end , or in our manner of doing ; and distinct ground of peace , for what is right ; that we may be able with some solid confidence to say , this was wrong , and i have reason to be humbled for it ; and this was right , and i may be quieted and comforted in it . ly . observe , that though it be a difficult thing to win to a well grounded refreshing testimony of a good conscience , yet by a tender believer , it is through grace attainable ; paul speaketh of it here , not only as a thing that he aimed at , but as that which he attained ; the experience also of many of the saints does prove , that it hath been win at ; as we may see in iob , david , hezekiah , and others : it is moreover clear from the effects that have followed on it in them , such as peace , joy , and rejoyceing ; all which clearly hold forth so much , that a believer in his walk may win to a well grounded , and heart-chearing testimony of conscience for him ; if he be tender and watchful in his way to keep a good conscience , and diligent in self-examination , and sincere and impartial in putting things to a proof , whether they be right or wrong . the use of this doctrine serves for instruction , to let us see , that to win at such a testimony of our conscience is possible ; and from the consideration of the possibility of it , it serves also to encourage us to seek after it : if conscience be made of self-examination , it is not a heartless , hopeless , and desperat business , as many take it to be , who think ( and it may be they have just ground for that thought , having so evil a conscience ) that it neither will , nor can speak good to them ; but it will certainly speak , when there is ground for it . ly . observe , that a believer who hath the testimony of a good conscience , would take with it , acknowledge it , and rejoice in it ; paul having , and finding this restimony of his conscience , ownes it , expresseth , professeth , and avoucheth it . that which i mean here is this , that a believer would no less take with conscience its testimony , when it speaks for him , then he takes with a challenge when it speaks against him ; and would be as well comforted by the one , as he is humbled under the other : the experience of the saints clears and confirms this , hezekiah ▪ david , paul here , and others of the godly have comforted themselves from the testimony of a good conscience : we will not , we dare not say , that it is either the greatest or most ordinary fault ; but we are sure , it is a fault incident to believers , that they do not ( when studying to have a good conscience in all things ) take more with , acknowledge , and comfort themselves in the testimony of their conscience ; partly thinking that it is presumption for them to own it , or to comfort themselves in it , partly thinking that something else is more suitable for them ; and that it becomes them rather to be humbled , because of the many evils that they find themselves to be guilty of , then to be thus comforted ; thinking that they have never sufficient ground for a testimony of conscience for them ; which were very hard for believers to conclude , for it were on the matter to deny that they have any thing of the grace of god in truth ; for as far as grace is in exercise , they have ground for this testimony of their conscience for them , and so good ground to be comforted , and made joyful from it . but for prosecuting and clearing of this ; we shall give you some rules or cautions , which may serve as so many directions to walk by in this matter , for preventing of mistakes ; the first whereof is this , that the testimony of a good conscience to sojourning and militant saints , doth nor flow from perfection in holiness ; otherwise david , paul , hezekiah , & others , would never have had it : but it flows from reflecting on the general tract of a mans way , and his finding it to be in some measure straight before the lord ; as we see it did in david , ps. . , . and i●b . , . though in particular steps they had their own failings . the d . is , that the testimony of a good conscience may be , where there are challenges for sin ; there may be in one and the same believer , a just challenge for what is wrong , and a good testimony for what is right ; and as he should not on the one hand refuse to take with the challenge , so he should not on the other decline embracing the good testimony : as the lord teaches plainly in his way of dealing with the churches of asia , revel . . and . where , when he reproves them for what is wrong , he also commends them for what is right ; teaching believers thereby to distinguish well betwixt these two ; and so to take with a challenge from conscience for that wherein they are wrong , as not to refuse its testimony for them when they are right ; for the conscience will always have somewhat to say to such in reference to both these ▪ they that resolve ( as it were ) to admit only of challenges , and of nothing but pure challenges , suppose themselves to be lying still in their natural and unrenewed state ; and they that would be at an absolute and entire good testimony without any challenges at all , must look for that only in heaven ; where all the godly will most certainly have it to their joy unspeakable , and eminently full of glory ; and it is a very shrewd evidence of an unsound state ; and of a persons being under the power of delusion , to imagine , that he hath only such a testimony alwayes , without any challenges for sin at all , while he hath still a corrupt nature within him , as all other mortals have . the d. is ▪ that in the self same action , a christian may , and readily will have both a challenge and a testimony ; a challenge for something wrong and a testimony for something right therein ; according to that word of nehemiah , chap. . hear the prayer of thy servant , and of thy servants who desire to fear thy name ; he , no doubt wanted not challenges for short-comings , yet he had a testimony from his desire to fear gods name ; and heb. . . the apostle sayeth , we trust we have a good conscience , in all things willing to live honestly , and yet there was so much corruption remaining in the eminently holy man , as to raise challenges on him , as we see , rom. . but he severs what is right in his own condition , from what is wrong ; we would not therefore think , that we cannot have a good testimony from our conscience , except there be absolut purity in the duty , or action ; this were , as if a man should say , i have no faith , because i have a mixture of unbelief with it ; or i have no sincerity , because i have a mixture of hypocrisie with it : we know that saints use to distinguish , and put a difference betwixt these , as that poor man did , who sayes , mark . i believe , lord , help my unbelief ; as another may say , i have much hypocrisie , yet i have some 〈◊〉 with it ; as david doth on the matter , psal. . the fourth is , that there may be a good testimony of the conscience , in a particular action , when as to the action , complexly considered , a believer may see ground to be humbled ; there being two parts in him , the renewed , and un-renewed part ; sometimes the corrupt and un-renewed part may so restrain him , that he cannot do that which he would ; and yet he may have some peace here , in as far as according to the renewed part , he allowes not himself in that prevailing of the corrupt and un ▪ renewed part , but is afflicted with , and protests against the same ; so the apostle sayes , rom. . , , . that which i do , i allow not ; ●or what i would , that do i not ; but what i hate , that do i ; if then i do that which i would not , i consent ●nto the law that it is good , and it is no more i that do it ▪ but sin that dwelleth in me , for to will is present with me , but how to perform that which is good i find not ; he wants not ground of challenge from the un renewed part ; yet he hath pea●e on this account , that he can & doth warrantably distinguish betwixt the law of his mind and the law of his members ; and he maintains the peace of a good conscience in some respect , not as to his being free from all guilt , in respect of his un renewed , or corrupt part ; but in respect of the opposition which the renewed part made unto it ; in respect of his corruption he looks at , and cryes out of himself , as a sinful miserable and wretched man ; and yet in respect of his grace , he looks at , and proclaims himself to be a happy man through christ jesus , and on that account heartily thanks god : i grant that believers have need of much singlenesse , and self-denyal here ; yet they cannot have peace , unless they thus distinguish ; and by the way ( which might be a distinct doctrine ) let me say , that a believers not admitting of the testimony of his conscience for him , when he hath ground for it , is the cause of much heartlesness , and a mighty obstruction of his peace , comfort and joy ; when he knowes not , how to wail out the testimony of a good conscience , from a croud , and heap ( as it were ) of challenges for much guilt . ● ly . observe ; that whoever would found peace and joy on the testimony of his conscience , would be sure , that it be a well grounded testimony ; therefore paul in asserting the testimony of his conscience here , and his rejoycing on that ground , proves , that he had suf● ground , and warrand for his doing so ; and brings 〈◊〉 proofs of it viz. that , in simplicity , and godly sincerity , not with fleshly wisdom ▪ but by the grace of god he h●d his conversation in the world , and more aboundant●y to them ward ; and indeed , if we consider , . of wha●●ighty concernment it is , and how great and 〈◊〉 a building is built on it , we will find there is much need to have the ground well , and deeply laid . ly . if we consider what rains , floods and winds of tentations , troubles and challenges may descend , bea● and blow upon our building , and put it to the tryal● whether it be founded , and be built on the rock , or on the sand ; we had need to look well on what ground we build , and that it be solid , and durable ; we find , many that will have a sort of peace in health and prosperity , who , when sickness , adversity and death come , have their peace to seek , having been all the while but building ( as it were ) castles in the air . ly . if we consider , how easie , and ordinary it is for people here to go wrong , to be mistaken , and to think that all is well ; when , alace ! it is nothing so , but all quite wrong , it sayes , we had need to be sicker ; ●t cryes aloud to us , to look about us , and to make sure , solid , and sicker work . for further prosecuting of this point , i shall , . shew how persons may suppose , that they have a good testimony of their conscience without a ground , or upon seeming grounds , without any solidity , or reality . ly . i shall shew what grounds will not bear this testimony of a good conscience . ly . i shall shew what grounds may bear it , or what may be the characters of a warrantable and well-grounded testimony of a good conscience ; most of all which we will find to be in this text ; to our discourses on which we resolve at this time to put an end . for the first , viz. that people may suppose that they have the testimony of a good conscience without a ground , or on but seeming grounds ; which is incident not only to natural men , but even sometimes to believers themselves in some respect ; men may gather a conclusion of peace from unsound grounds , and speak peace to themselves , when god has not spoken peace to them ; there is a generation , sayes solomon , prov. . v. . that are pure in their own eyes , and yet are not washed from their filthiness ; a generation that foolishly fancy themselves to be right , when yet they are quite wrong : which we suppose comes to pass ordinarily , in these four cases , or from these four grounds . . when 〈◊〉 haive holinesse , and do a piece , or part of their duty and work , but go not stitch-through with it , thinking they need not to be so full , so exact , and so precise , as the command calls for ( which it may be they secretly judge to be too severe and rig●d ) as it was with king saul , who , when samu●l came to him , after the slaughter of the am●lekites , sam. . goes out to meet him , and sayes to him , blessed be thou of the lord , i have performed the commandment of the lord ; and when samuel answers him , what means then the bleating of the sheep in min● 〈◊〉 , and the ●owing of the oxen which i ●ear ? saul replyes , they have brought them from the amalekites to be a sacrifice to the lord ; he thought that he had ●ufficiently keept the commandment of the lord , though he had preserved an a●ag , and some ●ew of the best beasts , especially for such an use : thus often natural men , if they do ( as it were ) two parts , or half of their duty , think they have done enough ; and that they may have peace o● that ground . ly . when persons think that they mean well , and have an honest aim and design ; and will ( it may be ) be ready to disput on that ground , with any that would find fault with them , and confidently assert that they have done well ▪ as saul does with samuel , in that same chapter , who sayes , yea , i have obeyed the voice of the lord , and performed the commandment of the lord ; and that i have reserved these few sheep and oxen , i meant well , it was not from any greed or covetousnesse but to be a sacrifice for the lora ; what , sayes samuel ▪ hath the lord as great delight in burnt offerings and sacrifices , as in obeying the voice of the lord ? to obey is better then sacrifice , &c. that which many men call a good mind , or meaning , ●s often the cut-throat of their peace , and hardneth them against just challenges . ly . when men are ignorant of the law of god , it makes them to have peace , when they have no ground ●or it ; such are ready to think , that they have given o●edience to gods commands , and that they have the testimony of a good conscience , because they know not the extent , and spiritual meaning of the law of god ; as we may see in that man spoken of , matth. . who said , all these have i keeped from my youth up ; he did no● grosly dissemble when he said so , but he was ignorant ( as i said 〈◊〉 now ) of the spiritual meaning and extent of the law ; he thought he was not covetous , if he did no● oppress , and knew not what it was to post-pone all things in the world to god , and that he was bound in some cases , and as he called him to it , to quite all , and to follow christ ; and therefore turns his back on christ , when he is put to the tryal : how many will have a great deal of peace , such as it is , after they have prayed , bee● hearing a sermon ? resting on the 〈◊〉 performance , when in the mean time , they never discerned what it was to perform these duties spiritually ; they fancy that they are not guilty of breaking the first 〈◊〉 , if they have not down-right worshipped any other god but the true god , and know no spiritual 〈◊〉 ; that they are not guilty of murder , if they shed no man● blood , and know not , that rash anger is 〈◊〉 breach of that command , and murder before god ; and so in other commands . ly . when providence seems to countenance some particular in mens hand , and it goes with them ; they are ready to think in that case , they have the testimony of their conscience , and so speak peace to themselves ; as we see in micah , when he has made his teraphim , ephod , and mol●en image , and meets with a vagrant levit coming along , who 〈◊〉 to stay with him ; now ( sayes he ) i know that the lord will do me good , s●ing i have a levit to be my priest ; he looks on providences furnishing him with a priest , as gods approving of his making these images : we will also find in rachel and leah , two instances of this , gen. . rachel in her barrenness gives bilhah her maid to iacob , and when she had brought forth a son , she sayes , god hath judge● me , and beard my voice ; but leah , when she hath given her maid to him , is more express , and clear , while she sayes , after zilpahs bringing forth a son , god hath gives me my hire , because i have given my maid to my husband ; it is very rare for people , when they seem to be countenanced in such or such a particular , that they have a great mind for , so to reflect on their way , as not sadly to mistake ; there may be something of this , even in believers , in so far as they have unmortified corruption in them ; all which sayes , that we have great need , and are so much the more concerned to study to be impartial , and single , in grounding the testimony of our conscience , that we mistake it not ; for providence coun● us in a particular will not , if there be no more , prove us to be right in it ; god not having given us that , as our rule to walk by , but the law and testimony ; by which the conscience being well informed , and giving its testimony accordingly ; that is the alone testimony which can yield solid peace and joy . for the d . thing , viz. some false grounds ( even beside these ) that men use to rest upon ; we shall name these four , that are very unsound , and unsicker , and they are implyed in the text. the . is implyed in godly sincerity : for clearing of which , ye would take notice , that there may be a moral sincerity in mens practices that is not godly sincerity ; which is opposit to more gross counterfeiting and dissembling ; this we find to have been in abimelech , gen. . who said to god , in the integrity of my heart have i done this ; the man said not one thing , when he intended another ; this moral sincerity will not prove a solid ground of the testimony of a good conscience ; therefore we see that god plagues a●imelech , notwithstanding his moral honesty and sincerity ; it is true , it may extenuat , and in some respect excuse a mans fault , as it does pauls persecution , who did it ignorantly , and out of unbelief , and the iews their zeal , which was not according to knowledge ; but as the thing it self was not warrantable , so no such thing can be a solid ground of peace ; therefore the iews zeal does not warrand them in that they did ; nor pauls persecution to be no sin , as neither the one nor the other , nor both of them together , warrand these spoken of , iohn . who , in killing the servants of christ , thought they did god good service ; the matter must be right , otherwayes there can never be ground for a good testimony of the conscience ; there is somewhat of this kind of sincerity in many merchants and tradesmen , which makes them , if they be any way morally honest in their dealings , to think , that they have religion enough , and sufficient ground for a good testimony from their conscience ; but alace , this will not do the business , nor obtain such a testimony ; it is not sure for nought , that paul puts in this word for a ground of his testimony , godly sincerity . the d . false ground is implyed in these words , not with fl●eshly wisdom ; wherein ye may take notice , . that there is a fleshly wisdom , providence , or policy , whereby many men square their actions and wayes so , as the mean they pitch on may re●ch their end ; and they may carry the matter so smoothly and handsomely , as not openly to offend , though they make but little conscience , in the choice of means : but it s not from a principle of conscience , it is but worldly wisdom , which will come to nought . ly . ye may notice here , that though this may keep a man sometimes from outward trouble , and in a sort of quietnesse of mind , and may yeeld him some ground of expectation to gain his point ; yet it will not give him solid peace , nor be the ground of a good testimony from his conscience : ●ndeed , where a tender well informed conscience rules , and bears sway , natural wisdom is a serviceable and useful hand - maid ; but when a man designs a good end to be compassed by fleshly wisdom , without consulting conscience in it ; though he should succeed , it will never give him peace . therefore when paul comes to corinth to preach the gospel , he declares that he will not preach nor disput to make a shew of his learning , or scholarcraft , nor to draw peoples respect and applause to himself , as the false teachers did ; but with holy simplicity , he plainly i●structs them in the knowledge of the truth , and reproves impartially their faults , and so commits the su●cess to god : thus a minister may sinfully follow this rule or guide of fleshly wisdom , to come by a good end , to wit , the keeping of people from casting at his ministry ; these false teachers that were in corinth , who did not ( it may be ) preach gross errours , and might possibly think they had some good end , yet in their preaching , through much fleshly wisdom , they ●ought themselves , and made it their great work to gain the peoples respect and applause , by conniving at their ●aults , rather than to profit them , and to gain their souls : wo , wo to such ministers , who wink at the sins of their hearers , that they may infinua● themselves on them , and court their favours : but closly to our point , we say , that though men should have never so good an end , fleshly wisdom , and carnal policy will never minister ground of a good testimony from their conscience unto them . a th●rd false ground is implyed in these words , but by the grace of god , viz , as the principle of his actions and walk ; which insi●uats first , that there are some good things which men may do , not from a principle of grace , but it may be from a meerly moral principle of pity , or a principle of natural courage , or the like ; wherein however beneficial and acceptable these things may be to particular persons , or to humane societies , yet they can lay no solid ground of peace . . it insinuates that the thing that makes a man acceptable , and furnishes a good testimony to his conscience , is , when he doth things from a principle of grace swaying and strengthning him ; and where this principle is not , conscience can ●ever give a well grounded testimony to a man , suppose ●e should preach and dispute for the truth , and give his body to be burnt for it , therefore paul sayes , that it was by the grace of god that he had his conversation in the world , and to them-ward . a fourth false ground , that will not bear out a man is , when he only puts hand to some things , or duties of religion , without d●signing and endeavouring in the whole strain and tract of his way to perfect holiness in the fear of god , and to be pure as christ is pure ; and without allowing himself in any sin , or in the neglect , or misper●ormance of any known duty ; and the reason of the unsoundness of this ground is , that if a truly tender conscience put a man to one duty , it will put him to all duties ; and if it put him to abstain from one sin , it will put him to indeavour to abst●in from all sins ; and paul here gathers not his testimony from one action or two ▪ but from the tract of his conversation . now if we lay by ●ll these seeming and false grounds , it will be found that many , yea most persons have but an empty and ●oom testimony , and a very ill grounded and unwarrantable peace . for the third thing we proposed to be spoke to , viz. the grounds of a good testimony ; we have them from the text here in five or six steps , supposing the matter to be right , as all along we have done ; the first is , singleness in a mans end , that he be not seeking himself , but gods honour mainly ; which is implyed in that word simplicity ; a single end conduces much to a mans peace ; it s a sine quo non to a joyful testimony of the conscience , and the first step to it here . the second is , godly sincerity , which is not only opposit to more gross hypocri●ie , dissembling and coun●erfeiting , but contradistinguished also from meerly moral sincerity ; it s not only to be honest before men and ( to say so ) before the conscience , but also before god ; i was also upright before him , and in his eye sight , sayes david , psal. . see to this purpose , luke verse . and verse . and what the same apostle sayes in the following chapter , verse last . but as of god , in the sight of god speak we in christ ; this godly sincerity in a word is , when through grace a man walks so as he may be approven and commended by god , and not by his own conscience only , let be by men , by whom to be judged either this or that way , is but a small thing as the apostle speaks , cor. . sincerity puts a man to aim at holiness and a conformity to god , and suffers him not to think it enough to have no challenge , but to try if there be ground for it . a third ground ( which is negative ) is in the next words , not with fleshly wisdom , but ( as he said ) with spiritual wisdom , with that wisdom which is from above ; for though ●leshly wisdom be decryed , yet so is not spiritual wisdom ; it being a great help to a circumspect christian walk , as we shew from these words , eph. . walk circumspectly not as fools , but as wise , redeeming the time ; and it is nothing else but a spiritually watchful and frugal catching hold of , and improving every opportunity of doing good , and of appearing for god , and the promoting of his interest within us and without us , as he calls us to it ; wisely to observe , and watchfully to guard against whatever may be a diversion to us from our main work , and to strick in with what may further us in it , so that nothing may wound or marr our peace ; thus holy iob hath some peace from this , i was not ( sayeth he ) in safety , neither had i rest , neither was i quiet , yet trouble came ; it is some ease to his mind , to reflect on his spiritually wise , and thrifty improving of his time , when his great trouble fell on him , that he was not secure , but praying , and offering sacrifice for himself , and his family . a fourth ground is , the acting and exercising of grace , by the grace of god , ( sayeth the apostle ) that is , i had more then a natural principle exercised in my doing of duty ; i did not things in my own strength , but god was depended on , and acknowledged , and his help sought and found : where we may take notice , that the right improving of grace , is the main ground of the good testimony of a good conscience , and a no●able help to attain it ; not only the having of our nature renewed ▪ but our having grace in exercise ; to be praying in the spirit , praising in the spirit , hearing in faith , and walking up and down in his name ; not lippening to our selves , and to our own strength , but to him and to the strength of his grace . a fifth ground is , that when all this is in some measure win at , a man be making conscience of examining , and searching himself , and reflecting on his way , that he may know that it is so ; for though paul had his conversation by the grace of god , in simplicity , not in fleshly wisdom &c. yet he had not this joyful testimony of his conscience till he put it to proof , and found it to be so indeed ; and if he had not done this , he had not had consciences good testimony . a th and last ground is , when all this is done , that a man be denyed to it , and lay the weight of it only upon , and give the commendation of it altogether to the grace of god ; that he single himself out ▪ and exclude himself from having any praise of that which he hath attained to ; therefore the apostle here attributes all to grace ; as he doth in like manner . . cor. . v. . i laboured , sayes ●e , more abundantly then they all , yet not i , but the grace of god which was with me : and by the grace of god , i am what i am ; he takes indeed a large testimony to himself , for the corint●ians their edif●cation ; but attributes all to the grace of god : now when we speak of acknowledging gods grace , we would not have it done complementingly , or for fostering of pride or vanity , because of its being dispensed to us ; but it would be done humbly and soberly ; for a little spiritual pride , conceit and vanity , in reflecting upon what men have , or do this way , will be as a dead flee , that will make this box of savoury and precious oyntment to send forth a stinking smel ; as we s●e in the proud pharisee , who vainly and vauntingly said , i thank thee that i am not like this publican ; there is nothing more necessary for keeping the testimony of a good conscience clear , then to be very humble under it , and much denyed to it . sermon i. heb. . v. . pray for us : for we trust we have a good conscience , in all things willing to live honestly . it is indeed a very exercising , and up-taking business to attain and come by a good conscience ; but it hath a most sweetly refreshing , and strongly com●orting fruit growing out of 〈◊〉 , when it is attained ; and who ever hath through grace attained it , have never found reason to think their lab●ur 〈◊〉 , or their pains ill bestowed , or too great : the calmnes , composure and tranquility of soul , with the ho●y and 〈◊〉 confidence , and boldness to god-ward , with the 〈◊〉 , and joy that result and flow from this difficult ex● super-abundantly compense all the labour and pains bestowed on it : that we may be stirred up , and provoked vigourously to indeavour , in the strength o● christ , the having and maintaining a con●cience , void of ▪ offence toward god and men , and somewhat of the peace and joy that now from the well grounded assurance of its being attained ; we have made choice o● these words to speak a little to them : wherein the apostle , . asserts his attaining of this , with confidence and boldness ; we trust ( sayeth he ) we have a good conscience . . he proves his assertion ▪ ●y giving an evidence o● the truth of it ; o● by explicating that which he calleth a good conscience , in all things ( saith he ) willing to live ●onestly ; endeavouring in every thing to walk according to the rule , and to approve our selves to god. we shall in the first place , speak some what shortly to the explication , and scope of the words ; there are three expressions in his assertion , concerning his conscience , which hold forth a very high attainment , the . is , a good conscience ; the word good signifies not only that which is ● profitable good , but also that which is a fair , pleasant and delectable good ; insinuating , that it is such a conscience , as hath some what in it commendable , beautiful , and amiable , fitted to make others fall in love with it ; so much the word signifies . tim. . . and matt. . . the . is , we trust , holding out the confidence whereby he asserts the having of a good conscience ; it s not such trust , as many of us have , which we use to call our good hope , which is rather a conjecturing , or ▪ guessing , then any well-grounded confidence ; but it s such a confidence , and perswasion , as is founded on good and solid grounds . the ● . is , in all things , holding forth the extent of it , as if he had said ▪ in our privat walk , as christians ; and in our publick imployment , as ministers of the gospel ; in our suffering for truth , and in our doing for it , even in all things , we have a good conscience ▪ ly . there is the evidence , or exp●ication of this , in the words following ; because it might be thought strange , that he should so confidently as●ert a good conscience in all things , as if he had been without sin ; he explains his meaning in other three words , shewing what he takes to be a good conscience ; the . word is willing , which holds out his kindly inclination , and the determinatness of his resolution anent the thing , it was his desire , design , and delight , to be right in every thing ; as nehemias was , to fear gods name ; and though he came so far short , as that the evil which he would not , he did , and the good which he would fain have done , he could not come at it ; yet he delighted not , he approved not himself in the evil , neither did he design it , but rather had it for his burden and affliction ; as he gives us an account , rom. . this then is the apostles meaning in that high assertion , viz. that it was his desire , design , indeavour and delight to have it so . the ● d word , is to live , which in the original , is to converse , and looks to his whole conversation ▪ it ▪ was not only to be holy in such or such a duty , as in praying ▪ preaching and the like ; but in all manner ▪ of conversation . the d word is ●onestly , which is the adverb of the same word called good before , and sign●fies to live pleasantly , desireably , worthily , or honourably ; even to live so as the gospel might not suffer by any thing in his walk ; and so , as none of the seekers of god might be ashamed for his sake ; and so , as none might be fainted , disheartned , or discouraged to pray for him . as for the scope of the words , you see they are subjoyned to , and connected with the immediatly preceeding exhortation , to pray for him , and are given as the reason why they should do so ; paul being made use of by the holy ghost , as his pen-man , to write this epistle , he does ( as its ordinary for him in others of his epistles ) commend himself to the prayers of the saints , to whom he writes : and because he was ill spoken of , aud mis-represented , as an enemy to the law of moses , and to the i●wish n●tion ; least any thing of that should s●ick with them , or stand in the way of their praying for him ; he obv●ats their objection ( as it were ) and sayes , ye may pray for us , for however we be mis●aken , and mis-reported of by many , yet we have a good conscience , willing , designing , and endeavouring to live honestly , ●o as the gospel of christ may suffer in nothing by us ; but that rather the repute , and interest thereof , may be furthered and advanced ; and by this he binds on them ( as ye shall god willing hear ) the exhortation to pray for him . we intend to ●nsist on the latter part of the verse , yet because the consideration of the scope may be of considerable use , we shall shortly , and but in passing , touch on some observations from it ; the first whereof ( which is 〈◊〉 ) is , that a man that endeavours sincerely , and seriously to keep a good conscience , may yet , notwithstanding be exceedingly mistaken , and mis-represented in the world ; paul here found it needful to clear himself thus , which he needed not to have done , if he had not been much mistaken , and mis-represented . ly . observe , that a man under many mistakes , misrepresentations , and reproaches , may have a good conscience ; so that a man is not in reference thereto obleidged to stand to others thoughts , and judgement of him ; thus it was a smal thing for this same apostle , to be judged by mans judgement ; as he tells us , cor. . v. . therefore ye would beware to lay weight on mistakes , mis-representations , or false reports of men ; since a good report , and a good conscience go not alwayes together ; paul went through good report and ill report , and digested all these things ; so that his peace , and the testimony of a good conscience were not thereby marred . ly . observe , that clearness as to a good conscience under mistakes and reproaches , is a great and notable ground of con●idence and boldness , to such as are so mistaken and reproached ; many times men care but little for a good conscience ; but when all the world ( as it were ) comes in a mans tops , the confidence of a good conscience is an excellent , and none-such friend and companion ; it hath great weight with paul here , and is a sufficient counter-poise to all the reproaches and calumn●es they could load him with ; though he was looked on even as the filth of the world , and the off-scourings of all things . ly . observe , that when men meet with many reproaches , and walk in a way that is attended with a multitude of snares , they need more then a guessing or a conjectural un certainty , as to the testimony of a good conscience anent their being right ; even a-well-grounded certainty and perswasion ; paul doth not say here , we suppose or hope ( as many of you understand hope ) but we trust , or are firmly perswaded ; men would study alwayes to be clear in what they do , but more especially , when their way may be offended at , and they reproached on account thereof ; and most especially as to that part of their way , that is like to be most offended at . more particularly from these words considered as a reason of the fore-going exhortation to pray for him . observe , . that a man who hath a good conscience , and is most clear in it ; doth ordinarily lay most weight on prayer , and is most in love with that sweet exercise ; so that he will not only pray for himself , but will also desire others to pray for him ; its never a good conscience in a man , that makes him slight prayer himself , or the prayers of others for him . ly , observe , that a man that hath a good conscience , will desire , and think himself concerned to endeavour not to be mistaken by others ; he will not boast of his good conscience , not caring what others think or say of him ; but will seek to remove any offence that may be taken at his way , or that may give any the least ground to make his integrity to be called in question : as paul doth here , and cor. . where he sayeth , v. . i am become a fool in glorying ; but adds v. . but we do all things ( and so this amongst the rest ) dearly beloved for your edifying ; and the reason is , because a man of a good conscience will not only study to be tender in his walk , so as himself may have peace within ; but will also have regard to the conscience of others , that they may not stumble and sin , nor the way of god suffer , when he may prevent it ; and it s a sure evidence of an ●ntender conscience , when men care not who stumble at their way , or how others account and esteem of them . ly . observe , ( which is of affinity with the former ) that a man that endeavours to have a good conscience , and to be clear that it is so indeed , will be very desirous to have a room in the prayers of others of gods people ; or such a man is one that will not lippen to , & lay weight upon his own prayers only , but will also highly prize christian fellowship , and desire to have the benefit of the prayers of other christians : paul seldom misses this in his epistles ; so rom. . eph. . col. . and philip. . he is much in putting and pressing them to pray , and to pray and strive for him together in prayer : the reason is , because a man of a tender conscience hath a kindly sense of his own infirmity , and a great desire to be forward in the way of holiness , and at much injoyment of god ; and would therefore ●ain have a lift from every one that can help him ; such a man hath a native exercise in pursuing , not only after fellowship with god , but also with his people ; whereof this is a main part : and though these may be looked at , but as little things , yet if we compare our selves with the rule , and with the practice of tender christians ; we will find considerable defects , as to a good conscience in them : there is a sort of disdain , or shame in many , to seek the help of others prayers , as if it supposed their being assaulted with some un ▪ couth temptation ; or the prevailing of some gross corruption ; or the lying on of some extraordinary , and un ▪ heard of cross and affliction ; but the single design of having a good conscience , and of getting it intertained , would put us , not only to pray our selves , but also to desire the help of the prayers of others : alwayes , this is a most certain truth , that as a good conscience is not attained without prayer ; so it s not entertained , but by prayer : and it s indeed a wonder how many can boast of a good conscience , and yet neglect prayer themselves , and undervalue the prayers of others for them . but it may be asked here , . what influence hath a christians good conscience , in laying on the duty of prayer on others for him ? . what influence hath a good conscience , to perswade others to the performance of this duty for the person that hath it , more then for others ? our speaking a little to these two , will lead us in to the discovery of some notable advantages , that attend a good conscience . as for the first , we say in general , that a good co● science hath a notable influence on prayer , and putting others to pray for us ; or there is a strong connexion betwixt a good conscience , and the advantage of prayer , . there is a connexion betwixt a good conscience , and liberty and boldness in prayer , as it is clear , iohn . . if our hearts condemn us not , we have confidence towards god : a man that hath an evil conscience , or an accusing and challenging conscience , hath a sort of ●ing at , and at best much discouragement in prayer ; so that he cannot lift up his face without blushing & shame , but a good conscience on the contrary helps to boldnes in prayer , and to the exercise of faith in god , as a father , so that he can boldly say , our father . ly . a good conscience hath influence on , or a connexion with ou● obtaining a hearing in prayer , and on our being confident that we shall get a hearing ; for we know ( sayeth that poor man , iohn . v. . ) that god hears not sinners , but if any man do his will , ●e hears him ; and david sayes , psal. . v. . if i regard iniquity in my heart , the lord will not ●ear me ; and it s said , iohn . . whatsoever we ask , we receive of him , because we keep his commandments , and do these things that are plea●ing in his sight : a good conscience is not indeed a meritorious cause of the hearing of prayer , yet god hath established a connexion betwixt it , and his hearing of prayer , and it hath influence on our expecting a hearing , and on our knowing that we shall get a hearing , ly . and more particularly , as to the scripture now before us ; a man that hath a good conscience , may be confident to put others to pray for him , which another cannot h●ve ; and herein lyes the weight of the apostles argument , pray for us , for we have a good conscience ; on this ground , he pleads for this priviledge of the communion of saints ; which he could not have so done , had he not had a good conscience . ly . a ma●●hat hath a good conscience may more confidently expect the benefit of others prayers , as well as of his own ; whereas a man whose way and conscience is evil , though others prayers may sometimes have weight before god to further his change ; yet he himself can have no comfort in them while he is such ; therefore while david is praying for his enemies , he sayes , his prayer returned into his own bosome ; but it did them little or no good : thus we see what advantage it is to have a good conscience , it makes us capable of the benefit , both of our own and others prayers ; and the want of a good conscience on the contrary , excommunica●s 〈◊〉 in a manner from the benefit of the prayers of others . the d . question is , if this argument ought to have any more weight with christians , in praying for them then others ? or if we should pray for them only , that keep a good conscience , and not for others ? we answer . that christians would not limit their duty in prayer only to these ; for we see , moses , david , and many others of the saints , pray for such , as had no good conscience ; so that we may warrantably pray for others though not having a good conscience , and may hope to be accepted therein ; and that our praying for them shall not be without fruit , and benefit to our selves at least . yet ly . there lyes a greater ty , and obligation on us to pray for them that keep a good conscience then for others ; even as there doth , to do good especially to these that are of the household of faith ; the communion of saints here binding and linking ( to say so ) more straitly and strongly ; so we are ( i say ) proportionably more strictly tyed to pray for sincere seekers of god ; as the apos●les practice , gal. . . shews , where he prayes thus , as many as walk according to this rule , peace be on them , and on the whole israel of god ; he prayes for peace to them , as being the most proper objects of the saints prayers , especially as to gods peace ; not having such ground for presenting that , or other such-like petitions to god for 〈◊〉 ▪ yea , ly . not only does it lay on a stronger obligation , but it gives greater ground of encouragement , and confidence to deal with god on their behalf , and of hope and expectation to be heard ; peace ( sayeth the apostle ) be upon them that 〈◊〉 according to this rule ; he finds here firmer ground to stand on ( to say so ) in praying confidently , and with hope of success , for such then for others . ly . clearness and perswasion ( so far as is in this case attainable ) that another is keeping a good conscience , makes a christian more willing to pray , and more hearty in prayer for such ; a person will pray with the better will ( to speak so ) for others , when he knows that they are tender ; whereas any grossenes in a professor will have influence on the cooling of his prayers for them , and he will be in hazard of being tempted , at least , some way to ly by : we will not say , but there may be often a fault in this ; yet there is still a truth in the connexion , betwixt supposing a person to have a good conscience , and our bearing burden with him , and taking a more kindly lift of his condition in prayer : and this is the reason why the apostle makes use of this ground to press and stir them up to pray for him , and to shew that he expected the help of their prayers ; and indeed it s no small encouragement in prayer to make mention of a persons name particularly to god in prayer , when we know that it is the name of one that is a friend of his , as abraham is called . all these serve to commend the great advantages that attend the having of a good conscience , and to lay a strong obligation on us to pursue after it ; and they may some way direct us how to walk , so as we may attain , and entertain a good conscience ; and they may withal help to make some discovery to us , if we be tender in our walk . but we come now to the apostles assertion , we trust ( sayeth he ) we have a good conscience : from which we would observe a few things , wherein we shall be more general , . then observe , that there is a very great difference betwixt consciences ; some consciences are good , some evil ; some are clear and pure , some are unclear , impure , and defiled ; as the apostle shews , tim : . . when he sayes ▪ i thank god , whom i serve with a pure conscience ; and while he sayes , tit. . . to the pure all things are pure , but to them that are defiled , and unbelieving is nothing pure , but even their conscience is defiled ; every man has a conscience , but not the like conscience : so that ( i say ) there is a great difference betwixt consciences ; even as great as there is betwixt men : as sin has brought a long train of pollutions and defilements with it , so that they reach the whole man , the very conscience it self not excepted ; ●o special grace hath a mighty powerful influence where it comes ; and reaches the whole man , and the conscience in particular ; though not perfi●ely in this life : think no● 〈◊〉 that all mens consciences are alike ; and as ye will not trust every mans word , so should ye not trust every mans conscience . ly . observe , that there is such a thing attainable , as a good , or clear and pleasant conscience ; otherwayes , if it were simply un-attainable , there could be ●o 〈◊〉 no● true ground for pauls assertion here : this good conscience , in short , is come at thus ; . there is an exercise , to have a conscience void of offence toward god , and toward men , whereof we spoke from acts . v. . this is the tender christians design which he drives . ly . when a man has been thus exercised , to have a good conscience ; he is in the nixt place exercised to know the sense of his conscience , and to have its approbative testimony ; and this we spoke to from these words , cor. . . this is our rejoycing , the testimony of our conscience : &c. ly . there is a clear and pleasan● conscience ; which flows from the former two ; when a man has been exercised to have a good conscience , and to have the testimony of his conscience for him , and comes to discern it ; there results from these a clear calm , serene , smiling and pleasant conscience ; which is a most heartsome and solacious thing to dwell with , 〈◊〉 very desirable , delightsome , refreshing , chearful , and spiritualy jovial companion . the ●se serves to shew you , that you should not look on a good conscience as an empty , or ai●y fancy , or notion , or as a thing that is not attainable , or as a thing that was never attained by any ; ye see the saints have come a good length in it : and next to the glory of god , this is the end , for attaining whereof , they take all the pains to have a good conscience ; even that they may win at this calmnes and tranquility , at this peace , comfort and joy of soul resulting from a good conscience ; even as men labour , and take pains to win at some thing in the world , that they may have a more convenient , commodious and comfortable life in it : and comparing the words of this text with these of acts . . it s very clear , that whoever are seriously , and suitably exercised to have a conscience void of offence towards god , and towards men , they may , through gods blessing , win at a clear , calm and pleasant conscience : the one was pauls study there ; the other is his attainment here : if we compare the state of our conscience with the strai● of our former walk ; it will very easily be found , that the want of this calm and pleasant conscience , flowes from our not being suitably exercised to godlinesse , and to the having a conscience void of offence towards god , and towards men : this , alace ! this is it , that wounds our peace , and 〈◊〉 our spiritual mi●th , that makes us ●ow down , and walk heavily ( as it were ) without the sun ; if there were more serious and hard pressing after holinesse , in all manner of conversation among us ; we would not readily be such strangers to the serene tranquility , comfort , and refreshing that flow from a good conscience . ly . observe , that a believer who is tender in his walk , may win to be very clear , and throughly perswaded , that he hath a good conscience ; and may according to his measure say , as paul doth here , we trust ( or are confident ) that we have a good conscience ; who is ●o very firmely perswaded , that he dare , rom. . . ( whence we spoke somewhat lately ) take the holy ghost to be witnes ; so a tender christian may win to be so very clear and fully perswaded , that he hath a good conscience , that he may boldly 〈◊〉 it , and lippen to it , as that which will abide the tryal ; yea , in some respect adventure , and hazard his very soul on it , that it is so of a truth . but it may be asked , what is it that founds this perswasion , and makes it firm and solid ? answer , the latter part of the text will give ground to speak to it more fully ; but for the time , and in the general , we say that these three do ●ound it , ere ever a man can be thus perswaded that he hath a good conscience ; he must needs take a serious look , and view of his by-gone way , of his present frame , and of his purpose , and resolution for the future , that he may see that all these be in some measure right . . then , for his by-past way , it supposeth that he hath singly indeavoured to have it tender , and conform to the rule , even that he hath been exercised to have a conscience void of offence , and that he hath reflected , and searched , and found it in some measure to be so ; the one of these layes the ground for the testimony of a good conscience , and the other draws forth the comfortable evidence of it . . as to the persons present frame , there must be spirituality , singleness , and some measure of tenderness ; otherwayes it will much obstruct this perswading testimony ; for it s not enough , that a man has been tender , if he be not in some measure so now ; paul sayes here , we have ( not only we had ) a good conscience . ly . there must be some deliberatness , and determinatness of his purpose , and resolution to walk with god for the time to come ; for if a man do not dedicat and devot himself to the study of holiness for the future , though he be supposed to have had never so much of it in his by-gone life , this firm , and comfortable perswasion will be much marred and obstructed : so then these three must here go together , viz. holines in a mans by-past life ; holines in his present frame , and holines in his purpose for the future : we will find them all conjoyned in the experience of this same apostle , philp. . where , when he has spoken of his by-gone carriage , how he had counted these things to be loss for christ , which he sometimes accounted to be gain ; and how he had suffered the loss of all things for christ ; yet he thinks not this enough , but adds as to his present frame , yea doubtless i count all things to be but loss , for the excellency of the knowledge of christ iesus my lord ; and v. . not as if i had already attained , or were already perfyte : and v. ▪ one thing i do , forgetting these things that are behind , &c. he is as serious , and eager , as if he had just now begun ; and tells us that for the future , he is resolved to press hard towards the mark , till he obtain the prize : then he subjoyns , let us then ▪ as many as be perfyte , be thus minded , this is not an absolute perfection in holinesse , that he speaks of , or a perfection of degrees , but a perfection of parts , or a perfection of sincerity ( though in a higher degree then many christians win at ) as to his by-past life , as to his present frame , and as to his resolution for the time to come : religion must not be halved , but whosoever would have a clear and calm conscience , must study to be clear on all hands ; no iniquity must be regarded in his heart , no duty resolvedly ●alked , but holinesse in all manner of conversation , must sincerly and seriously , in the strength of grace be followed after . ly observe , that where there is a good conscience in any one thing , there will be a single and serious endeavour to have a good conscience in all things ; or a good conscience is of universal extent , as to every thing ; we trust ( sayes the apostle ) we have a good conscience in all things ; the reason is , because if a man be consciencious in any one thing , from the principle of a truly good conscience , that same principle will set him on to endeavour to be consciencious in all things ; for its the same divine authority that injoyns obedience to all gods commands ; and if conscience put a man to lay weight on any one thing as commanded , it will put him to lay weight on all things that are commanded ; a quatenus ad omne , &c. therefore david sayes , psal. . . all his judgements were before me , and i put not away his statutes from me ; and psal. . . then shall i not be ashamed when i have a respect unto all thy commandments ; and of zacharias and elizabeth . it s said luke . . that they walked in all the commandments of the lord blameless : this doctrine hath two branches , the first is negative , that there cannot be a good conscience , but where its universal ; the second is affirmative , that where a conscience is universal ; it s an evidence that its a good conscience ; which we shall not now in●ist to speak of ; i shall only say , that if we compare the universality of the command , with our obedience thereto ; and try if the one be as universal as the other is ; if there be a respect had to all the com●nds ; to these of the first , as well as to these of the second table of the law ; to these of the gospel , as well as to these of the law ; and if we take a view of our conversation in whole , and in the parts of it , in the duties of worship , and in the duties of our particular callings , stations , and relations ; if a good conscience hath been singly aimed at in all these , at all times , sabbath-day and week-day , in all conditions in prosperity and adversity ; in all places , at home and abroad , in the shop and in the family ; in journeys by land , and voyages by sea ; ( for conscience comes in as concerned in all places , and in all companies , and will put the question , whether we be called to go to such a place , and to be in such a company or not , and will expect an answer as to all these things , conditions , times , places and companies ) if ( i say ) we try conscience as to all these , we will find that a good conscience is a very rare thing ; and that it is not so easily , either attained or intertained , as many imagine it to be ; and that withall its evident and undenyable hence , that the consciences of most men and women , are not so good as they are ready to averre them to be ; which they will one day find ( if a gracious change prevent not ) to their unspeakable and irreparable loss and prejudice . sermon ii. heb. . v. . pray for us : for we trust we have a good conscience , in all things willing to live honestly . true religion and godliness consists not only in the illumination of the mind , and in the conception and contemplation of the truths concerning god and the gospel ; but also and mainly in the practise of the known duties thereof ; and very ordinarly there is more of the concern of conscience , and of its solid peace , in the practise of more common and well known duties , that are even at our hand , then in the speculation of , and painful search after things that are more mysterious and obscure : we would decry none of these , nor diswade any from a sober inquiry after them , who are more called to it than others ; yet we would give every one of them their own due place ; and would by all means take heed that we separate and divide not the power and practise of religion from the theory thereof ; and that we prefer not the search after some more cryptick and dark things in religion , to the serious practice of the more plain and obvious truths thereof : for the preventing whereof , as by other means , so we find the apostle very ordinarly in the close of his epistles after more doctrinal discourses , subjoyning some plain and familiar directions , concerning the practice of such duties , that are generally known and acknowledged ; amongst which this is one , viz. prayer for one another , and more particularly and especially for the ministers of the gospel , pray for us ( faith he ) in the first part of this verse : we would then learn conscienciously to improve our light and knowledge towards the practice of the duties of religion , and most , of these that are most necessary ; and particularly we would learn to lay due weight on the practice of this duty ; ministers would neither disdain , nor think shame to call for the help of the peoples prayers ; neither would people neglect , nor think it needless , or a burden to them , to take a serious lift of their ministers , in their prayers to god : when we press obedience in all things , as the evidence of a good conscience , we would press obedience to this amongst the rest , which whoever neglect , will in so far mar the peace of their conscience before god ; for they cannot have a good conscience in all things , if they neglect or flight this piece of their duty : therefore without further insisting in it , we exhort you in the name of the lord , pray for us . the other thing in the verse , whereof we began to speak the last day , is the reason or motive whereby paul presses them to this duty ; by which an objection is obviated ; they might be-like say , at least think , that he was an aspersed , reproached , and ill-spoken of man ; and that therefore they had but small ground of incouragement to pray for him ; no , sayeth he , notwithstanding these aspersions ( which are false and groundless ) pray for us ; for we trust we have a good conscience in all things : and because this assertion might look bigg , he qualifies it in the words following , wherein he clears what he means , and proves that he spoke not at random , we have a good conscience , willing in all things ( sayeth he ) to live honestly : we may , and do fail and come short , as to the length we should be 〈◊〉 but its beside our purpose ; our desire , design , and indeavour is faithfully to approve our selves to god in all things . observe . here , that an honest and good life , or walk , and an honest and good conscience go together ; there is alwayes a suitableness betwixt the testimony of a persons conscience within , and the ordering of his walk and conversation without ; or thus , as a mans life is , so is his conscience : if the life and conversation be honest , then a man may have , and hath an honest , and good conscience ; but if his life and conversation be untender , dishonest , profane and louse , he cannot possibly have a good conscience , as the apostle plainly affirms , titus . . and the reason of it is clear , because consciences well grounded testimony must be according to truth , and speak out the thing as indeed it is ; and as when the thing is ill and wrong , it cannot speak peace and good ; so when the thing is right , it will not speak ill . for use of it , do not separat these things which god hath conjoyned ; think never to have a good conscience , when ye have not an honest conversation : it may be found without the accomplishment of a very diligent search , that many do presumptuously and groundlesly speak and boast of a good conscience , when there is nothing in their conversation that looks like it , let be warrands it ; but if ye would certainly know the companion of a good conscience , take it from paul , it is even a living honestly : i would only here have you to take this caveat in the by , when we say that a good conscience , and an honest life or walk go together , we would not have you to look to the connexion of these two , so severly and rigidly , as if there could not be a good conscience , but where there is an honest walk in its perfection , without all slips or failings ; for we are now speaking of a deliberat , fixed , and settled purpose , and sincere indeavour to live and walk honestly ; which may consist with slips and fallings of infirmity ; this willingness to live honestly can never be separate from a good conscience : neither would we have you thinking , when a christian miscarr●es in his conversation , that he can never recover a good conseience : there are two wayes whereby a believer may come to quietness in his conicience . . by the exercise of sanctification which prevents a challenge ; and that is it which the apostle speaks of here , and acts . . and it is that which we mean in the doctrine . . when he fails and miscaries , there is a recovering of quietness , and of the testimony of conscience , by the exercise of ●epentance and faith , sprinkling the conscience with the blood of jesus ; which flows not so much indeed from the mans holiness and tenderness , for preventing of a challenge , as from justification , and the right that the soul gets to pardon of sin thereby , wherein the blood of christ removes the challenge and quiets the conscience ; and a soul may have the one of these , when to its sense it wants the other ; or hath indeed but little of it ; it may have some comfortable clearness of interest , or at least the faith of it , when it has in some respect an ill conscience ; as we may see david had psal. . so upon the other hand , we conceive it is not impossible for a believer to have some tenderness , and a testimony thereof from his conscience , when he is much in the dark , as to his interest in god. ly , from pauls knitting of these two together , viz. a good conscience and the qualification of it , an honest walk . observe , that such as would confidently assert , and assume to themselves this testimony , that they have a good conscience , would do it on well qualified grounds and evidences ; therefore the apostle here does not content himself simply to assert it ; and generally , wherever he asserts this , he holds out something of his practice , shewing thereby , that he was not mistaken , nor presumptuous in his asserting of it : if we consider the extremities that men are disposed to run into , in this matter , some too soon , and too easily assuming to themselves this testimony of a good conscience ; others again in a manner shu●ing , and shifting all things that may give them clearness , as if it were impossible to be win at ; we will find that there is good reason to qualify it thus , so as the golden mediocrity , or raids betwixt these-extreams , may be duly observed . more particularly , it may be asked here , what is the qualification , or evidence , whereby a person may clear , and prove that upon good and solid ground , he assums to himself this testimony of a good conscience , and may not scrupulously reject it ? the apostle holds it out in these words , willing to live honestly ; and ye may take it in this observation , that a firm and settled serious purpose of universal holiness , and honesty in our life , and walk , hath great influence on the peace and tranquillity of our conscience ; and is a good evidence of a good conscience ; and withal a choice companion , that waits continually on it : i put these three together , as included in the words , in all things willing to live honestly ; the latter words respect the former , the design being as broad as the effect ; and the former prove the latter , the study of universal holiness , a willingness to live honestly . , then we say , that this universal honest design is the companion of a good conscience , it waits alwayes on it ; or a good conscience and this go together , he that hath a good conscience is honest in his walk , and he that is honest in his walk hath a good conscience . ly . we say , that it is an evidence of a good conscience ; for , if they only have this good conscience , who are honest in their walk , then where this honest walk is , there must be a good conscience . ly . we say , that it hath much influence on a good conscience , it s in some sort a procurer of it , in which sense , a good conscience is an efect of an honest walk ; so that the more honest a man be in his walk , the more quietness will he have in his conscience . because the doctrine is very broad , and affords much profitable use ; i shall first clear it , then ly confirm it , and ly . make some use of it , and remove some practical doubts that may arise from it . . then for clearing the doctrine by parts ; in it we take in these threeingredients , to make up the evidence of a good conscience . . that a mans walk be honest ly . that it be an universal honesty in all things . ly . that there be an willingness , or hearty purpose towards universal honesty , whereon the great stress of the quietness of a persons conscience lyes , viz. the sincerity of the purpose , or a heart-willingness : and we may consider all these , either negati●ely , so that without this evidence there cannot be a good conscience ; or positively , so that where this evidence is , there is a good conscience . for the first , what is an ho●est walk ? . we conceive it is not that which most men count honesty , viz. for a man only to think , or fan●y himself to be honest ; a mans own apprehension is not the rule of his tryal , but that which will abide the tryal before god. ly honesty here , looks not to absolute perfection , and such as hath no defect ; it is a thing that is not ruled , and measured by our will , but by gods will revealed in his word , though it come not up the full length of that which his revealed will calls for : and we conceive that it doth more particularly consist in these four , . that on the matter , it be in things allowed and approven of god ; for there neither is , nor can be any honest living , except our supposed duties , and our practices be allowed and commanded of god ; and here a good intention , or an honest mind , if the thing thwart the word of god ; will not prove honesty , because , as to the matter it is not right , as paul shews , rom. . speaking of the iews their zeal . ly . that there be an honest end , else though the action be good on the matter , if our end be sinister or selfie , it will marr the honesty of the action ; thus christ sayes , matth. . . of that good woman , she hath wrought a good , or an honest work on me ; which he clears to be so , from her end , in that she poured this ointment on my body , she did it for my burial . it was not out of vanity and o●tentation , but from an inward h●art-respect to me ; and at least in gods design , she hath been fore-signifying my burial . ly . honesty takes in rectitude , or straightnesse in the manner of our going about the duty ; for if the manner be not right , as well as the matter , the action will not be honest ; the word honestly ( as we shew ) signifies honorably , pleasantly , desirably , worthi●y ; as that word , matth. . . doeth ; now a thing cannot be commondable and worthy , if it be not right for the manner , it s but hypocritical ; therefore it s said of the woman that brake the b●x of ointment on the lord , that she did wash his feet with tears , and ●ipe them with her hair out of love , she was tenderly aff●ctionat , and very real in her going about that work : this will seclude many good works on the matter , which are called in this same epistle , dead works , because not done in the loving , lively , spiritual manner , that god requires . ly . an honest walk must be from an honest principle ; though it were possible , that a man could do all things called for , never so well for the manner , if they be not done from a right principle , he is not honest in his walk ; and it s on this ground , that all the duties of natural men , of meerly moral men are rejected , as having no honesty in them ( as being but the fruit of corrup● trees , which can bring forth no good fruit , as the lord expresly affirms ) and therefore can have no influence on a good conscience , because , from a corrupt principle : we need not stand here particularly to prove the branches ; they being obvious , to live honestly , takes in all these four , without which a man cannot have a good conscience ; as we suppose will be granted , at least in word , by all . the next thing to be cleared , is , the universality of this honesty ; how it is , that a man in this honest walk , must be universal ; a good conscience must have this property , and he that would have it , must needs study to live honestly in all things ; in things of the first table of the law , and in things of the second ; in things that concern the law , and in things that concern the gospel ; though a man should 〈◊〉 never so much external holiness , if he neglect the exercise of repentance , of faith , of mortification , and of other inward gospel-duties , or graces , he is very defective , and pursues not an honest walk , in the just ex●ent and latitude of it : so then , a man that would live honestly , must study to be honest in all , not only in duties of religious worship , but al●o in the duties of his calling , station , and relation , even in every thing ; whereof we had occasion to speak more particularly and fully in the close of our last sermon . for further clearing of this universality , take these qualifications of it ; first , this universality must be designed and endeavoured , in respect of mens light and judgement , to which their walk must be answerable : a man that would walk honestly , must endeavour to know what is commanded , and the meaning of the command ; if the eye ( in this respect ) be not single , the whole body will be full of darkness : the want of this qualification hath made many legalists , think themselves to be far advanced in holiness , because they were ignorant of the spiritual meaning of the law ; as we see in that man spoken of , matth. . who said to the lord , pressing on him obedience to ●uch and such commands , all these things have have i keeped from my youth up ; and its like he thought as he said , not knowing the spirituality and extent of the law ; therefore mens apprehensions and thoughts of their universalness in the study of holiness , cannot be a good and sufficient ground of peace , when they are ignorant of the rule of holiness . ly . this universality must be in respect of affection , and estimation ; men would not only know their duty , as it is commanded of god , but they would esteem and love every commanded duty ; people may know many duties , and yet have but very little , or no love at all to them or esteem of them ; which speaks their obedience not to beuniversal , and so not sound : i will not say but a believer i● christ may find some singular sweetness , and soul-refreshing , in some duties of religion , beyond what he doth in some others ; whereby they may be the more endeared , and made the more delightsome to him ; yet in respect of the same divine authority , injoyning obedience to all the commands , he hath an equal respect and estimation to and of them all ; i esteem all thy precepts concerning all things to be right , sayeth the psalmist , psal. . v. . o! what an estimation puts he on every precept of god ; and as if it were not enough for him to say , that he esteemed all his commandments to be right ; he adds , concerning all things ; and in the preceeding verse he sayes , i love thy commandments above gold , yea above fine gold ; these words hold forth his affection to , and esteem of them ; and the universality thereof , is expressed in the following words ; many times men are dragged ( as it ●were ) by the heels , or by the hair to the obedience of a command , who yet have little , or no love to it , or esteem of it ; much therefore of our sincerity may be gathered from our affection to , and esteem of duty ; when we are drawn to it , not so much from fear of the punishment that may follow on disobedience to the command , as from love to and esteem of the thing commanded ; which doth not so much force and compell , as it doth sweetly incline and move us to it . ly . this universality must be in respect of mens design ▪ and deliberat purpose , to practice all commanded duties , without allowed balking any one of them ; which is , when in the prosecuting of holiness , they lay all gods commandments before them , as david said he did , ps●l . . . all his judgements were before me , and i did not put away his statutes from me . ly this universality must be in respect of our endeavour to prosecute , and use all the midses and means that may further us toward the suitable discharge of all called for duties , and towards the promoving of holiness in all manner of conversation ; and endeavouring to carry a long all the circumstances that are requisit , to the making of our ●ctions truly godly : a man that would have a good conscience , as to the honesty of his walk , would omit nothing appointed by god , that may promove him in the way of holiness : and , o! how vastly comprehensive this is ; it takes in endeavour● to prevent and eschew all temptations , snares and impediments , of what ever sort that may marr and let him in , following forth his course of holiness ; and in his exercising of faith in god , through christ , and dependance on him , to be with speed brought forward to the end thereof ; that he may in some measure be in case to say with the apostle , i have finished my course : these words of the wise man , prov : . , . are to this purpose observable , in all thy wayes acknowledge thou him , and he shall direct thy paths ; trust in the lord with all thine heart , and lean not to thine own understanding ; there would not only be an acknowledging of god in this , and that particular action , but in all our wayes ; as we would be careful to make use of him , and to trust him , so we would eschew leaning to our own understanding . this universal extent of our endeavour is so necessary , that without it we cannot have peace ; for true peace is the result of a mans designed , and in some measure seriously endeavoured conformity to all gods commands ; and the breach of any one command will some way marr his peace ; there must be then an universal design , and endeavour to keep touches with god , we can never else have solid peace : but where this is , there is fair and ready access to peace , and a good evidence of a good conscience ; according to that notable word , psal. . . then shall i not be ashamed , when i have respect to all thy commandments . it s only this universal respect to gods commands that prevents shame , and gives the believer boldness ; and therefore it must needs be a good evidence of , and have a great st●oak and influence upon a good conscience . the d. thing in the doctrine to be cleared is , what is meant by willingness , and a hearty purpose to be univerial , in the practice of holiness , or of an honest life and walk ? whereupon , as on its base , we said , the great stress of the evidence lyes , and therefore we would clear it the more fully ; and that we may do so , we shall , ● . premit some distinctions of willingness , that we may know of what willingness it is , that the apostle means . ly . we shall confirm both parts of the doctrine after some few things permitted . ly . we shall shew wherein this willingness consists , and what are its characters . for the first , we would have you to distinguish , . betwixt a willingness in reference to the end or benefit it self , and a willingness in reference to the mids whereby that end , or benefit is attained ; betwixt willingness to have a quiet conscience as to the end , and willingness to live honestly as the mids ; there is nothing more common among people , then to think that they are willing to have heaven , and to have christ , that they may get heaven : they think they are very sure , that they are very willing , and love well to be in heaven , when they die , and leave this present world ; and yet if this be put to a narrow and just tryal , it will rather be found to be a willingness to have some benefit , then to be at the mids that leads to it , they would have christ , peace with god , and heaven , because they are good , and men naturally have an appe●e and desire after good ; but a desire towards the mids , that leads to the end , is a willingness to be at the practice of holinesse , by which we come to a good conscience , a willingness to deny our own righteousness , and by faith to betake our selves to christ for peace with god , and for the pardon of sin , and a willingness to have grace to make us fruitful in every good work : many men and women have the first sort of willingness , who have not the second ; therefore so soon as it comes to the use of such means , as may help to further holiness , and to attain a good conscience they are at a stand ; as it was with that man mentioned , mat. . who questionless would have been at heaven , but when christ tells him , if he would be persyte , he must sell all that he hath , and give to the poor , and come and follow him ; and so puts him to a proof of his willingness , by putting him to will the mids , as ever he would come by the end ; it 's said , he went away sorrowful for he had great possessions ; he was loath and unwilling to want heaven , and he was as unwilling and loath to forgoe his riches ; and at length , in this debate and strugle , his wealth prevailed , and carried him quite off from christ ; alace ! there are many such hearers of the gospel : however a desire to the mids , as well as to the end , must be in right willingnesse to live honestly ; which is the first thing wherein this willingnesse consists . ly . we would distinguish , and put difference betwixt willingness to the mids abstractedly ( to speak so ) considered , and a willingness to the mids considered complexly with other things , and wayes that ly cross to it , which yet the man loves : thus when a man is convinced , that such a thing is good and desirable , he will have a sort of desire after it ; ( as that ●an spoken of , matth. . had after heaven , and salvation ) but when he comes to to look at the thing complexly , as it may be thwarting with some other thing , that he loves better ; he doth not actually will it ; because he sees that for the attaining of it , he must part with , and forgoe that other thing , which he preferreth to it ; in this respect , many men may love holiness as good and desirable , and they will readily say , o! to be holy , as that wretch balaam wished to die the death of the righteous ; but when it comes to particulars , that thwart and cross their lusts , and corrupt inclinations , as when they are told , that they must forgive such wrongs , restore such things as they have unjustly taken , and detained , that they must deny themselves , &c. they are at a stand : hence some will give very fair and pertinent advices and directions to others , in reference to the study of holines ; and even some very prophane men will sometimes commend the fear of god to their children , while yet in their own practice , they lay no weight on it , no● regard it ; because they consider it not in it self , but as it is complicated with the apparent necessity , of parting with , and closing of such and such particular things , that they have no will to forgoe . ly . we would distinguish betwixt a willingness , that is , by fits , and is but some accidental motion ( to speak so , ) and a willingness that is deliberat , resolute , fixed and habitual ; the former may be under convictions , challenges , and fears , as appears in many of these spoken of , exod. . and deut. . . who readily say , under a fit of conviction and of fear , all that the lord ●as commanded us we will do ; and in many persons in their afflictions , and on their sick-beds , who will say , if they had their health again , and were delivered from such and such a trouble and distress , they would study to be better men ; but so soon as they recover health , and such a tempest of trouble is over , they return with the dog to the vomit , their goodness is like the morning cloud and early dew that goeth away ; as it is , hos. . . it s not this willingness that we speak of , but it s an habitual fixed willingness , a settled design as to such a thing ; as these words , acts . . hold forth , h●rein do i exercise my self , alwayes to have a conscience void of offence ; it s not to have a willingness this or that day or hour , and then to lay it quite by ; but it s in all our conversation to be willing to live honestly , as the apostle hath it , rom. . to will is present with me ; this willingness is alwayes in some measure present with serious christians , it waits still on them ; it s a constant habitual inclination and propension to such a thing . . we would distinguish betwixt a crooked willingness to holiness , out of some by-respect ; and an out-right and straight willingness , when holiness is willed and loved on an honest account , o● for a straight end : the crooked willingness is a servile and mercenary desire of holines● , to p●ure by it freedom from hell , and coming to heaven at best , and often to have respect from men , especially in a time , when holiness is in any request and respect , as the pharisees had in their giving of alms , and making long prayers ; and whereof the lord seems to mean , when he sayes , hos. . ephraim is an empty vine , he brings forth fruit to himself ; all holiness that is designed or pursued for this ▪ end , for any predominantly selfy-end is nothing before god , but an unstraight or crooked willingness : or ye may look at a single willingness to holiness , as that whieh is out of respect to holiness for it self ; and when we love holiness , and an universality in it , because god loves it , and because it s like him , and beautifully conforms to his image ; thus david sweetly expresseth himself , psal. . . i love thy commandments above gold , yea fine gold ; when there is a worth , amiableness and excellency seen in the commands , and the things commanded ; when they are prized , and a dear respect is had to them all for themselves . ● . . we would distinguish betwixt a sluggish willingness , or desire after holiness , and an effectual willingness ; there is a sort of willingness that suffers men to ly still with the sluggard ; such would fain have knowledge , but they dow not take pains to read , if it were but the catechism , that they may come by it ; they would ●ain have lusts mortified , but they dow not fast and pray , that such devils may be made to go out ; they would be at holiness , but they dow not use the means appointed by god , to win at it ; there is such a desire spoken of , prov. . . the soul of the sluggard desires and hath not , because his hands refuse to work ; he rests contentedly in his desire , and takes no pains to prosecute it , to the obtaining of that which he desires ; even as many lazy bodies would fain be rich , but dow not take pains and labour to come at riches ; even as it is storied of the roman young gentleman , who laid himself down on the grass , and rolled and tumbled there a while , and said , utinam ●oc esset laborare , o! if this were to labour and work : even so it may be in spiritu●l things ; there may be a sluggish desire to be holy , and yet great negligence as to any suitable pains to come by it : but effectual willingness is that which yoaks the man in good earnest to the use of all appointed means , whereby he may obtain his desired end ; as he desires to be holy ▪ so he presses to be at it through all obstructions and difficulties ; and though he win not up to perfection , in respect of degrees ; yet he dispenses not with himself in his short-coming , nor in the allowed neglect of any mean that may help him forward ; not as if i were already perfete ( sayes the apostle , phil. . . meaning as to the degree ) but one thing i do , forgetting these things that are behind , and reaching forth unto these things that are before , i press towards the mark , for the prize of the high calling of god in christ iesus : and vers . . he sayes , let as many as are perfect be thus minded ; where he speaks of a perfection attainable even here , and implys , that those who are not thus minded , endeavouring through grace to reach forward , to press towards the mark , making it their one thing to attain to perfection in holiness , cannot lay claim to this willingness , which is an evidence of perfection in the sense the apostle speaks of : now from all these distinctions put together , we may find a clear answer to what natural and carnal hearts will readlly object here , and make discovery of the unwarrantableness , nay of the rottenness of the grounds whereon they found their peace ; for since this willingness hath such influence on mens solid peace and tranquillity of conscience ; it is not sure , every willingness that will be a certain evidence of it , nor a solid ground to build it upon . sermon iii. heb. . v. . pray for us : for we trust we have a good conscience , in all things willing to live honestly . though a good conscience be the thing in all the world , in reference to which , men ought to carry most tenderly ; yet if we shall take a v●ew of the way of the generality of people , even living under , and making profession of the gospel of christ , we will find that there is nothing that they deal more untenderly in ; some on the one hand accounting that to be a good conscience , which is nothing so , and so , basely prostituting and abusing this excellent thing ; others on the other hand looking on a good conscience , 〈◊〉 but an airy notion and fancy , never knowing , nor studying to know what the benefit and advantage of it is , they make it useless and comfortless to themselves , and so are utterly deprived of that sweetlyserene tranquility , which is gods gracious allowance on them , that make it their business to have a tender and truly good conscience . the doctrine that we proposed last , was for directing us how to keep a just mids betwixt those two extreams ; and it s this , that where there is a sincere willingness to be universally honest in the whole of our conversation , it hath great influence on the peace of our conscience , is a notable evidence of a good conscience , and a choice companion that waits continually on it : paul here asserts his tranquillity of conscience on this ground ; and withal explains and qualifies the same , by telling us that in all things he had a willingness to live honestly : now because this doctrine is of great concernment to believers in christ , as to their solid peace and comfort ; and deals with several sorts of men ; some of whom , as antinomians rejecting any such evidence , and disputing against the possibility of universal sincerity ; so that according to them there can be no solid conclusion drawn hence for the comfort of believers : others , such as hypocrits , snatching at this consolation , when they have no honesty in their walk ; and a third sort ( better disposed ) who from seen defects and failings in their walk , refusing all the consolations that flow from this ground ; say on the matter to the weakning of their own hands , and to the fainting and discouraging of their own hearts , that they have nothing of this honesty , nothing of this willingness to live honest by ; we insisted the more on the clearing of these three in the doctrine : . what is meant by an honest walk . . what is meant by universal sincerity , or honesty in our walk . . what is meant by this willingness to live honestly , which is the base on which the testimony of a good conscience doth mainly lean , and the very hinge on which it is mainly turned , as being the greatest evidence of sincerity : we shall yet premit some things further for clearing of the doctrine , and then we shall confirm it , which is in substance , and in short this , that a man who hath an universal willingness to live honestly , may have calmness and tranquillity of conscience , though there be many things in his life , for which he may very justly censure himself . first . then ▪ let it be premitted , that when we speak of this calmness of conscience flowing from the universal honesty of a persons life and walk ; we mean nor , . such a perfection of calmness and tranquillity as may stand before gods judgment-seat ; for though we were in case to say with the apostle , cor. . . that we know nothing by our selves ; yet are we not thereby justified , but be that judgeth us is the lord ; who is greater than our conscience , and sees many things in us , that we see not selves : who ever therfore supposeth such a perfection , can never have calmness of conscience while he lives in the world. ly . nor is this such a calmness as prevents all challenges ; a man may have challenges of conscience and yet have a good conscience . neither ly . is it such a calmness , as under it believers have no ground for , nor use of repentance and humiliation ; nay repenis not only consistent with this calmness , but it is a notable mean of it , and a main ingredient in it ; it s a thing whereby in part it is both attained and entertained ; the kindly gospel-exercise of repentance for sin will not break our peace , but very readily vacation from this exercise will do it to purpose : and therefore we would carefully distinguish betwixt repentance , humiliation and self-loathing for sin , and the marring of the peace of our conscience ; yea there may be much exercise wrestling and fighting inwardly in the spirit of a christian , and yet considerable calmness of conscience in that same condition : for that which gives peace , is not so much the want of all exercise of mind , as a suitable behaviour under that exercise ; as we may see in the apostle paul , who though he was deeply exercised , and sorely combatted with the remainder of a body of death within him , as he gives a lamenting account . rom. . yet he is the man here who hath this calmness of a good conscience . ly we premit , that this peace and calmness consisting with challenges and repentance , and with deep inward exercise , may be , first , where there is no absolute perfection of holiness ; though i grant there must be no lower , nor less design , then perfection ▪ because this peace and calmness in sojourning saints ( of whom we mean all along ) is mostly founded on sincere and serious endeavours to attain it , as the apostle speaks phil. . , . not as though i had already attained , or were already perfect , viz. in holiness ▪ but i follow after , &c. and yet vers . . he asserts a perfection ; there is not an attaining of perfection as to degrees , and yet there is a perfection in respect of parts , and in respect of sincere endeavour , and pressing to be at perfection . . this peace and calmness that we speak of ▪ may consist with the indwelling of corruption , though not with the reign and dominion of it ; i say with the indwelling of corruption , where the stirrings and actings of it are ( as it were ) protested against , groaned under , and opposed ; as it was with this apostle , rom. . who notwithstanding the law of his members rebelling against the law of his mind , yet maintains his peace ; because this peace is grounded , not so much on the intire and absolute victory over corruption , as on a real hatred of , a real enmity at , and a real fighting against it . . this peace and calmness may consist , not only with corruption indwelling , but sometimes with the prevailing and captivating power of corruption ; which is also clear from rom. ▪ where the law that is in the apostles members prevails so far against the law of his mind , that it leads him captive to the law of sin that is in his members ; and yet he hath peace ; the reason is , because this peace does not only flow from the event of the wrestling or fight , but also from the christians not yielding in the fight , though he be captivat , and from his entring as it were a dissent from , and protestation against the captivating power of corruption ; therefore ( saith he ) the thing i do , i allow not and it s no more i that doth it , but sin that dwelleth in me ) not , but it was he that sinned , but he allowed it not ; nay ( as i said ) he protested against the prevailling of sin in himself ; therefore the words in the original are , the thing i do , i know not , that is , i will not in some respect own it for my deed ; and on this ground he maintains his peace , and from it draws his consolation , rom. . . there is therefore now ●o condemnation to them who are in christ iesus , who walk not after the flesh but after the spirit : for though sometimes the flesh may prevail , yet ( sayes he ) we walk not according to the principles of flesh , but we endeavour , though we ▪ come not up to perfection , to walk according to the rule , principles , and dictats of the spirit . ly , we premit , that this peace and calmness of conscience , may consist with many defects , infirmities , and sailings ; yet we would beware of , and watchfully guard against two sorts of sins , that are inconsistent with it ; . conscence ▪ wasting-sins , that raise a storm and tempest in the conscience , such as were davids adultery and murder , peters denyal of his master , and the like ; which though they may consist with an interest in god , standing still inviolated and not nulled ; and though peace may be recovered by the renewed exercise of repentance toward god , and of faith toward the lord jesus ; yet for the time of the prevailing of such sins , and before such exercise of ●aith and repentance , they are to the ▪ believers conscience as boisterous winds are to the sea ; we do not therefore admit of all sorts of sins to be consistent with this peace and tranquillity of conscience ; but such only as are sins of more ordinary infirmity against the souls actual dissent and protestation to the contrary . . we would beware of such aggravations of sin , that make little sins ( little i mean comparatively ) to become great sins ; a man may be captivat by some sins ▪ and yet retain peace ; and yet these same sins in another person , by reason of some grievously aggravating circumstances , as if they be committed deliberatly , and out over the belly of light , and of checks and challenges , may much waste his conscience , and greatly wound and mar his peace : in this respect ( i say ) though the sin in its own nature may be lesser , yet it is greatned by these and such other aggravations : they are strictly and properly sins of infirmity , that the believer doth not consent to , wherewith he is surprised , against which he fights and wrestles , seeking after , and longing for victory over them , and with which he admits of no truce , even when they prevail ; as for other ●ins they will very readily mar the believers peace and tranquillity . the doctrine being thus qualified and guarded on all hands , we shall now at length proceed to the confirmation of it , which is , that wherever there is a sincere willingness to be universally honest in our life and conversation , there is good ground for peace and calmness of conscience ; or it is an evidence of a good conscience and a companion of it . it may be confirmed from these grounds ; . either we must say that no believer has ever had tranquillity and calmness of conscience , which were absurd ; or we must say that these who had it , did attain to perfect holiness , and needed no repentance , which the forenamed instances of most eminent saints , as of david and peter will confute ; or if we can say none of these two , we must needs assert the third , viz. that a believer on his sincere design to live honestly in all things , though he come not up the full length he should be at , may have peace . . that which hath quieted many believers before us , may be a ground of calmness and quietness to us ; for as the ground and cause is common , the effect must also be common ; but on this ground many believers have been quieted before us , therefore we may likewise on it quiet our selves : if we look thorow the scriptures , we will find the saints thus quieting and comforting themselves ; what is the ground that david comforts himself on ▪ psal. . , , . is it not on this ? i have keeped the ways of the lord , and have not wickedly departed from my god ; this sure is not absolute perfection that he means of , for we know he had many defects and failings , but sincerity ; for , says he , all his iudgements were before me ; he had honestly designed the keeping of them all ; i did not put away his statutes from me ; he balked none of gods statutes ; i was also upright before him , and i keeped my self from mine iniquity ; the strain of his way was honest , and his slips ▪ and failings were ( hitherto its like ) of infirmity , and therefore he has peace : we may see that it was thus also with hezekiah , isa. . with iob chap. . and with paul phil. . who was not perfect already , but pressing hard towards it . a . ground of confirmation is drawn from the scriptures giving such characters and descriptions of believers , and affirming such qualifications of them ; on account of which they have a testimony from god , and ground of holy boldness in their pleadings with him ; all which look to their honest willingness and sincere endeavour after perfection , and not to their attainment of it ; as we see in nehemiah who thus speaks to god , chap. . let thine ear be attentive to the prayer of thy servant , and of thy servants who desire to fear thy name ; where we have the asserting of an interest in god ▪ and of a kindly relation to him with holy boldness ; and yet they plead not a perfection in the fear of god ; but a desire to fear him ; their desire , design , resolution and endeavour , was to fear him ; so matth . vers . . they are pronounced by the lord to be blessed who hunger and thirst after righteousness ; which speaks plainly no absolute perfection ; and say they , psal. . all this is come upon us , yet have we not forsaken thee , nor dealt falsly in thy covenant ; though they had many infirmities and failings , which they did not deny but take with ; yet they humbly avouch adherence to god and to his covenant , so as they did not forsake him , nor deal treacherously in it ; they assert their sincerity in cleaving to him , notwithstanding of all that came upon them : this ground is frequently made use of , psal. . and particularly vers . . where the psalmist sayes , then shall i not be ashamed when i have respect unto all thy commandments ; as if he had said , my conscience shall not blush , nor be confounded , but have confidence and quietness , though there be not a perfect up ▪ coming in obedience to all things commanded , if i have a respect to all , and an honest design and purpose to be at all . . it cannot be otherwise , if we consider , that conscience will , and must be calm and quiet , when god accepts of a mans way ▪ now though there be not absolute perfection , yet if there be reality and sincerity , and no short-coming allowe , approven , nor consented to , but wrestled against and opposed ; god will accept of our way : it s said , cor. . vers . , . that god accepts of a willing mind , according to that which a man hath , and not according to that which he hath not ; if a man improve well , seriously and sincerely the outward things given him , though there be some providential obstruction to the performance , yet on account of his honestly willing mind , he is graciously accepted ; which holds proportionably in other points and parts of obedience ; thus the lord says , mal. . . i will spare them as a man spares his son that serveth him ; and psal. . . like as a father pitieth his children , so doth the lord these that fear him ; the force of the comparison shews that things are not at perfection in them , for then there were no need of sparing or pity ; but as there is such compassion in a father , that though his son cannot perform things commanded him exactly and perfectly ; yet if he be readily and honestly doing what he dow , he will spare and pity him , and he would be an unnatural father that should do otherwise ; so will i do says the lord with my sons that serve me : and in this respect the ground of a mans peace and calmness , is not any absolute perfection in himself , but gods covenant and free grace , and his way of dealing with his own children , who will in some cases say nothing against them , and conscience is not allowed to say any thing , where he says nothing . now if it be asked how this comes to pass ? we answer ▪ that there are three things that accompany real willingness ▪ that contribute to , and give ground of peace ▪ even though there be failings , . a real hatred and abhorrence of the sin . psal. . . i hate every false way . there is a keeping at a distance with conscience ▪ wasting sins , so that the man not only abstains from acting them , but out of conscience towards god , from filial aw and reverence , from love and respect to him , hates that which he hates ; do not not i ( says davia ) psal. . ) hate them that hate thee ; i hate them with a perfect hatred . ly . real willingness keeps off conscience wasting-aggravations , so that believers fall not in sins of infirmity with full deliberation ; neither do they allow or suffer themselves to ly still in them ; now it s such as these that especially wound the conscience and raise the storm and tempest of a contraversie there , which greatly marrs peace . ly . where this real willingness is in exercise , though sin prevail , yet ( as i oftner then once said ) it puts the christian to enter his dissent from , and protestation against it , which in some respect exoners him ; even as in a humane ju●lcatory , where a thing is carried by the ●peat of the plurality of voices , any member thereof that protests is exonered by that his protestation ; just ●o it s here , when the soul is surprised , taken unawares , and hurried by the violence of temptation ; and though it do not simply and altogether free and excuse him as to the sin , as it may do a man in the other case ; yet it keeps ( as it were ) a legal right to him , whereupon he may humbly plead with god against his unrenewed part , complain of it , and come to him , and say , it is no more i , but sin that dwells in me : and therefore , from all we may very confidently conclude , that it is not absolute perfection that is the ground of the conscience its good testimony , and of the peace that results therefrom , but sincerity , or real willingness to live honestly . the . use of the doctrine , serves to shew us , that it is a tenet contrary to scripture , cross to believers consolation , and to the nature of hollness , and that withall makes way for lousness , to say that there is nothing in in sincerity , and willingness to live honestly , that can give a believer quietness , and calmness of conscience ; which antinomians ( on the matter at least ) to skar , and fright believers , not from peace of conscience , but from the study of holiness , maintain and press ; whereby they labou● to ruine , and raze this most comfortable doctrine two wayes ; both which are removed , and refuted by these forgoing caveats , which we gave . . they say , that none at all wins to this universal willingness or sincerity : but for answer ( as we said before ) we speak not of universal perfyt willingness , but of sincere real willingness ; there is a great difference betwixt universal honesty up at perfection , and an endeavour after universality of honesty ; and it s the last that that we say , a believer may have , and hath ( when in case ) in its more lively exercise . ly . ( which overthrows the former ) they say , that a natural man may have this willingness , and so it can be no ground of peace to the believer : but for answer , we speak not of what a natural man may think he has , but if the qualifications of this willingness ( whereof we spoke the last day ) be remembred , and well considered , it will be found , that no natural man hath it , neither can have it while he is such ; we speak not of what a demented person may fancy he hath , but of what a sober and composed christian hath . the d . use serves to discover the great unsoundness , and strong delusion , that is in the conclusion , that hypocrites ( the second sort of persons whom this doctrine deals with ) are disposed to draw from it ; who are ready to blesse themselves , and to think and say , well's us that there is such a truth as this ; for though we fail and come short in many things , yet we have a good mind , and meaning ; and under this specious , and plausible-like pretext , they shrewd , ( and as it were ) hide all their voluntary neglects , and ommissions of these things which they are called to , in the practice of religion , and in living honestly , in order to winning at this solid peace and tranquillity of a good conscience ; but let me ask such , have ye the qualifications which we assigned of this willingness ? is it a willingness that carries you forth towards coming at the mids , to will holiness , as well as at the end to will happiness ? and that carries you towards the mids , viz. holiness for it self , and not for heaven or happiness only ? is it an habitual willingness , and not by fits and starts ? is it single , and not mercenary , nor crooked ? and is it effectual , and not sluggish ? though god will graciously accept of willingness , where persons are honest and sincere in their aim and endeavour , notwithstanding of much failing and short-coming ; yet where men allow themselves in their short-comings , he will not there accept of willingness : therefore that word opportunity , is ●o put in by the apostle , gal. . . as we have opportunity , let us do good to all men , especially to them that are of the houshold of faith ; and philip. . ye were careful , but ye lacked opportunity ; if there be not an opportunity , god will accept of a willing mind , as he did from the thief on the cross ; or , if a man be poor , and have not to give out towards the supply of others , but yet if he have , and yet by shutting of his purse , he shut up his bowels from his poor brother ; yea , if a man through his own culpable accesion hath disabled himself from that charitable duty , if it be not sincerely repented of , ( for he should work with his hands , that he may give to them that want ) his willingness will not be accepted : therefore let none think , that this willingness looseth any , the least latchet or buckle to loosness and sinful liberty ; wo be to them that resolvedly make so cursed an use of such comfortable doctrine & that suck such poyson out of so sweet and strong a cordial , for fainting saints , under the deep sense of their short-comings , in that which they would as fain be at , as ever they would be saved , and be in heaven : god will not certainly take that for willingness , nor will it be a ground of peace to the conscience , that is not waited with designes , and endeavours through grace to improve and make use of present opportunities of doing duty , and with some measure of serious pressing towards the mark . but it may be asked , wherein consists this willingness , or what is implyed in it ? for answer , i would say there are ( beside what is held forth in the distinctions that we offered the other day ) ; these five things in it , . an high esteem ▪ an● pryzing of all the steps of holiness ( as was said before ) i esteem , ( sayeth the psalmist , psal. . v. . ) all thy precepts concerning all things to be right ; there is no peice of holiness , but the man that is thus willing loves it , and esteems it , were it to give all his goods to the poor , and his body to be ●urned , when he is called to it , to be reproached , de●med , and ill spoken of , for christs and the gospels sake , as well as to pray , hear the word read , and sanctifie the sabbath , o● do any thing that may gain respect to him from men ; and that not only from the awe of god , that is on his spirit , but out of love to the thing ; he would not wish o●e command to be changed , or al●ered ▪ even the most sublimely spiritual , and most difficultly practicable , letbe dashed out of the book of god : whereas th● hypo●rire . ●f he try narrowly , will find that he doth on the matter , at least wish , that such and such a sin had been allowed , not forbidden at least ; and that such and such a duty had not been commanded ; as the young man , who was bidden sell all that he had , and give to the poor , could not digest that command , but declared by his practice , and refusing to obey i● , that he thought it not to be right , and that he esteemed it not as such and ●o on the matter wished , there had ●ever been such a command . ly . it hath a desire to be at the thing , thē mans hearts desire is to be at holiness ; his great wish is that of the ps●lmist , psal. . . o that my wayes were directed to 〈◊〉 thy precepts the desire of his soul is towards the remembrance of him , and of his name ; as it is isai. . . ●d with nehemiah , he desires to fear gods name ; he not only desires peace with god and heaven , but also holi● and honesty in his walk ; he breaths after that as after heaven ; and he cannot be satisfied with the hope o● heaven , some few years hence , if he want holiness for the time , that want makes his very heart sick . ly , it hath an exceeding great delight in holiness ; nothing is more refreshing to him , thousands of gold and silver , a crown and a kingdom will not satisfie him so much as holiness ; i delight in the law of god ( saith the apostle rom. . ) after the inner man ; the word of god is sweeter to him then the honey ▪ and the honey comb ; it s the joy and rejoycing of his heart ; and when he finds any sin prevented , or stricken at the root of it , its refreshing , delightsome , and satisfying to his very soul. . it hath a pressing endeavour after the use of all means whereby he may win to that pitch of holiness which he would be at ; he would ●ain be spontaneous , willing of his own accord in following his duty ; as its sai● o● iacob , that he thought his seven years service for rachel , to be but as a few dayes , for the love he had to her ; so this willingness maketh the sabbath seem short , and many years in the painful service of god ▪ when it goes with him , to seem but as a few days ; because of the love that he hath to him , and the delight that he hath in the service of so sweet a master ; it puts him to press hard towards the mark , as a man on the spur running a race out over all rubs in his way , he pursues as earnestly and eagerly after holiness , as if his justification before god depended on it . . it hath all these deliberatly , and some way constantly , and not by guess , as it were , and by fits and starts , or by evanishing little flashes at a communion , under sickness , or some great fear ; out it is ( as i just now said ) a deliberat and continued willingness , as to the series and strain of it , though it hath its own failings intermixed and partial interruptions ; it s with him as it was with him who said , psal. . ver . . i have said that i would keep thy words ; it is his deliberat choice , as when a man chooseth such a thing , his willingness to it is the result of his deliberation and choise ; so this mans heart willeth holiness as his deliberatly resolved and determined choice : all ye then that lay any claime to this willingness to live honestly , see well that it be thus qualified ; and i do in the name of the lord solemnly charge such of you whose hearts were never towards holiness , that ye presume not to meddle with the consolation that waits on this honest willingness , or this willingness to live honestly ; and if any such shall offer to drink it , god shall make you with pain , even to renting ( as it were ) of your very bowels , vomit it up again , and your confidence shall be utterly rejected , and root you out of your tabernacle . the , use serves to clear , ease and comfort , these that design and endeavour to be tender in their walk ( the third sort of persons , with whom we said this doctrine deals ) who will be ready to object , alace we have much corruption , and many failings and breakings forth of that corruption : we shall not deny but take for-granted what ye say ; yet your great corruption , and many sins should put you to the serious exercise of repentance , and self-loathing , but should not where this willingness is , break your peace ; because conscience should pity where god pities , who pities his honestly willing people as a father pitieth his children . but such will further object , ah! our sins have sad aggravations , we know we are wrong , and in ill case , and yet we some way ly still , at least do not effectually bestir our selves to win out of it : for answer , i would enquire , do you allow your selves in that ? there is great difference betwixt your knowing that ye sin , and your sinning willingly ; paul sees a law in his members rebelling against the law of his mind , and yet says , what i do , i allow not ; for to will is present with me , but how to perform that which is good , i know not : i shall readily grant that there would be much honesty , singleness and humility here : yet god allows peace on a poor captive sinner , who knowing the thing that he doth to be ill , yet approves it not , nor himself in it ▪ but such will yet again object , how can we have peace , so long as we have sin in us ? for answer , i would say , that its one thing to have peace with corruption , and another thing to have peace with conscience ; corruption and conscience are as two contrary parties ; a man may be in league with the one party , when he is pursuing the war with the other ; yea , except a man have war with corruption , he cannot have peace with his conscience ; and though when two parties are in confederacy , a third may come and beat the one of the two off the field , yet that will not dissolve or break the league , except there be a willing yielding toward complyance with the contrary party ; yea , fighting still , and refusing to yield when the beaten party is weak , is the greater evidence of honesty ; so is it when conscience and we are in league together , though corruption beat us , if we yield not , it will not break peace ; as it was with holy ioh , chap. . who will do nothing that may wrong his conscience ; and though corruption should sometimes prevail over him , who hath made a league with conscience , yet he will not submit to it as his lord ▪ and lawful soveraign ; and so long as it is thus , it will not break the peace ; yea , there may be a good testimony of conscience under such a sad and wrestling exercise : and though we would not have every traitor , base complyant , or run-away , to meddle with this consolation ; yet sincerely-willing souls , that are doing their outmost to maintain the fight , and to keep the field , and yet fall under a surprisal , and get some defeat , may warrantably lay claim to it , though with much repentance and self-loathing ; and may have some peace and calmness in this , that they had not a voluntary hand in their own defeat ; whereas he that is not serious in the fight , can have no such ground of peace , because he has been complying with , or conniving at corruption , or not seriously striving , nor protesting against it ; but where there is a testimony that none of these things are , the league and covenant that is betwixt the man and his conscience may stand , and he may have , and ought to maintain his peace . that we may come to a close of this discourse and text , take some characters of this willingness to live honestly , where its sincere : and . where it is , the more that corruption get victory , the more it is hated , and the more holy discontentment follows upon it ; the prevailing of corruption stirrs , awaks and provocks the christians indignation the more against it ; he was angry at it before ; but when at any time it makes him founder , or fall before it , his anger increases and rises to a holy rage against it ; yea when he is wrestling with his own corruption , and cannot get it mastered , and brought down as he would , he is the more set against it ; and in his complaining of it , he will readily have the more weighty and aggravating expressions of it ; as the apostle hath it , rom. . when he crys ▪ o wretched man that i am ● and as asaph hath , psal. . when he says , so foolish was i and ignorant , i was as a beast before thee : which is a real proof that he connives not at corruption , even when it it prevailing over him ; he hath not only a hatred of the evil , but even then when it prevaileth , and the more it seemeth to prevail , the more he hates it . . where this willingness is , there is much prayer to god , and wrestling with him therein , to attain more and more holiness ; as we may see in the psalmist , who says to god , psal. . vers , . o that my ways were directed to keep thy statutes ; and verse . with my whole heart have i sought thee , o let me not wander from thy commandments ; and verse . make me to understand the way of thy precepts ; and verse . make me to go in the path of thy commandments , for therein do i delight , &c. we know not if there be many that are much in prayer to god for holiness as a choice and desirable mercy , and that are striving to maintain and keep up the fight against their corruption ; but surely if this be not , men cannot have peace on this ground of willingness to live honestly . ly . where this willingness is , there will be nothing a greater burden and affliction to a person , then when corruption prevails ; as we use to say , there is nothing that troubles a man more then not to get his will , or to have his will thw●rted and crossed ; even so there is nothing that troubles the sincere man more then when hypocrisie steals 〈◊〉 upon him , and his corruption prevails over him , so that he cannot get his will of it : here we would distinguish betwixt thwarting of the mind , and interrupting the calmnes of the conscience ; the mind may be thwa●ted and crossed by the prevailing of sin , when there is still ground of peace , and calmness of conscience ; it s one thing to have disquietness of mind , and another thing to have peace of conscience broken , the least stirring of corruption may and should , yea , very readily will cross and afflict the sincere christians mind , when he cannot get his will of it , but holiness being his honest design and purpose , it ought not to break his peace , though i grant it often does so ; however sincere willingness makes the man to look on the prevailling of corruption , as his greatest burden , to lament heavily over the body of death , and to cry o● because of it , o miserable man that i am , who shall deliver ▪ me from it ? alace , i cannot get my will of it , nor because of it , to be so holy as i would ; it is not unworthy the remarking , that all the outward afflictions , and persecutions that the apostle met with , never drew such an expression from him , as the indwelling and stirring of the body of death did , o miserable man tha● i am ! he could and did rejoyce in the midst of these other tribulations ; which plainly sayes ▪ that he looked at this , as his greatest cross and affliction ; and the thing in all the world that made him account himself most miserable : they who under the pretext of willingness to li●e honestly , are not troubled with the stirrings and prevaillings of their corruption , nor know what it is to groan under them , as their burden , who slight challenges , and neglect repentance , neither have , nor can have the solid peace and calmness of conscience that flow from it . ly ▪ a man that is seriously willing to be at holiness , and to live honestly , is a man who is often viewing the inward sinfulness , and corruption of his nature , who is well acquainted with it , and who loaths it , and himself because of it , he can ( to say so ) tell two ill tales of himself , when another , it may be , has not one to tell of him ; o! ( sayes he ) it s at my heart that ails me ; none could speak of the sin that was in paul , at the rate that himself does , though he had less of it dwelling in him , then most of christians living have : o! but a man that is seriously aiming at holiness , is well acquainted with the frowardness and rebellion of his own heart , and large in the expressions of the deceit , and wickedness that is in it ; he will be far from coming to god , as the pharisee did , in the ruff of his spiritual pride . with lord , i thank thee . i am not as other men , nor like this publican ; and as many carnal gospellers do , with , we thank god , we have an honest mind , while in the mean time they take liberty to sin , and are at no pains to mortify it , nor to live to god ; nay , but his complaint will sadly be , ah ! i have a heart that is like the raging sea , my corruption leads me captive , all the thoughts and imaginations of my heart , naturally are wicked and ill , only , and continually ill ; and yet he rests not on his complaints , but seeks to win above the grounds of them ; the reason is , his great desire to live honestly , makes what is contrary to it , to be so much the more hated , wearied of , and even despyted ; he likes his corruption worst , and abhors it most ; when it prevails over him ; he loves to have sin discovered , but he hates that which is discovered . ly . the sincerly willing man makes no great account of his own honesty , he is far from thinking that he hath any thing to boast , or to be proud of , he loves holiness so very well , that he thinks not much of what he hath attained , so as to make him halt and sit down there as if he needed go no further ; he forgets all that 's behind , in that respect , and sayes with the apostle , phil. . according to his measure , not as if i had attained , or were already perfyt , one thing i do , forgetting these things that are ●ehind , and reaching forth unto these things that are before , i press towards the mark , for the 〈◊〉 ; he is so taken up with pressing desires , and endeavou● to be forward , that any thing he hath attained , he is not much taken , and far less vainly tickled with it , as these proud pharisees were with their giving of almes : the attainment that many offer , as an evidence of their honest willingness , and their pleading for it with their proud boasting of it , is a shrewd evidence of their real unwillingness , in so far as they sit down conten●dly with what they have attained , and press not at 〈◊〉 to be forward , as it becomes those to do , that are far behind ; the truly willing honest man sees so great a deal of his way before him , that he scarce endures to look back on what of it is past ; he is ready to think and ●ay , i have so many things to do for god , that i someway forget all the good turns that i have done , as to sitting down with them , or boasting of them . ly . the seriously willing man can never be fully satisfied with any victory he hath obtained over his corruption , or out-gate from it , nor dare he rest on it ; neither hath he peace , till he come to look to god in christ , and to the hope of outgate through him , i thank god ( sayeth the apostle , rom. . ) through iesus christ our lord ; and then followes the conclusion , so then with my mind i my self serve the law of god , but with the flesh the law of sin ; and chap. . . there is therefore now no condemnation to them who are in christ iesus , who walk not after the flesh , but after the spirit : this character hath three branches , . the man that is wrestling with , and groaning under the body of death , loves well and dearly the hope of an outgate , and now and then longs to have the pins of his tabernacle loosed , and to be fred from that evil neighbour , and troublesome guest of indwelling corruption ; and it is unexpressibly sweet and refreshing to him , to look to that desirable day , when he and it shall finally part company . ly . he hath never the settled hope of an outgate , but when he looks to god , through christ ; he looks to god , and thinks himself eternally oblidged to him , for his giving christ to deliver him ; and he looks to christ for strength to stand it out in the battel . and for obtaining a full and final out-gate in the close , and at last . and ly . a man that hath this willingness , it highly commends the free grace of god to him , it makes christ very lovely to him , and withall it makes sin to be exceeding sinful in his own eyes ; he loves christ well , because he hath the hope of an out-gate through him ; and he loves grace well , because the poor man , who is wrestling and warring with his corruption , and often plunged in the puddle , and mire by it , hath through grace the hope of a final out-gate from it ; and it makes sin to become out of measure loathsome to him ; and the higher christ jesus and his grace are exalted , the more vile and abominable is sin in his ●ight , o! but it be safe for the soul to ride at anchor betwixt these two . we shall only add , that this sincerely , and honestly willing man , is one that hath two parts in him ; and as he hath two parts , so he labours to give every part it s own due ; and unless this be done , there is no keeping of peace and calmness in the conscience ; if a man should look on himself , as wholly renewed , it were rank presumption , having still a remainder of corruption in him ; and if ( being a sound believer in christ ) he should look on himself , as wholly unrenewed , it were gross unbelief : therefore he attributs to corruption its due , and is humbled for it before the lord ; and he acknowledges the grace of god in him , and any honest protest against ●in , attributing it to grace ; and gives god the praise of his grace , after pauls example , who sayes , rom. . i thank god through iesus christ our lord ; so then with my mind , i my self serve the law of god , and with my flesh the law of sen ; he takes with it , that with his unrenewed p●t , he serves the law of sin , so that he was not come at perfection in holiness ; and yet asserts , that in his mind he serves the law of god , yet so that he served not the law of god , as of himself , or in his own strength , but as renewed and assisted by grace ; for cor. . . he sayes , not that we are sufficient of our selves , as of our selves to think any thing , but our sufficiency is of god ; he acknowledges that of himself , as of himself he sinned , and could not so much as think a good thought , but as renewed , and that not as of himself , but a● of god , he served god ; his sufficiency being allenarlly of him , who enabled him to any thing that was good ; and as it is , cor. . not i , but the grace of god in me : the same man that sayes , he cannot so much as think what is good as of himself , that he can do nothing , yet sayes , i can do all things through christ strengthning me , philp. . . o strange ! this way of distinguishing is both a notable evidence of a man that aims honesty at peace , and is the way to peace of conscience ; and otherwayes , if it be neglected , whilst christians have corruption in them , they can never have solid peace . sermon i. heb. . v. . . for if the blood of bulls , and of goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh : . how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works to serve the living god ? it is the great business of christians to walk so , as they may be in good terms with their conscience , that from no untenderness in their way , there may be any just ground of challenge , at least none such as may wound the conscience , and break or marr the peace and tranquillity of it , before god , or disturb , or interupt that sweet serenity , and distinct calmness of a spiritual frame of soul , that he allowes on believers in him , who are exercising themselves to have alwayes a good conscience : but alace ! its not all professors of religion ; it s not all gracious christians that win at this ; who ( i mean serious christians ) partly throw the unmortified rem●nder of corruption still dwelling in them , and partly through their own unwatchfulness , fall often into such sins as defile the conscience , and obstruct the clear light , and serene tranquillity thereof , when in any measure attained : and therefore it is no less necessary to know how a defiled conscience may be purged , and how we may recover losed calmness and peace , then it is to know how a good conscience may be win at ; for indeed if all our peace , and tranquillity of conscience depended on our own holy walk only ; it would be but a heartless and comfortless work to speak of a good and calm conscience on that ground ; but this is the great , the very great advantage that we have by the gospel of grace ; which , as it shews the way how to prevent a quarrel from ▪ and so a wound unto the conscience ; so it shews the way how a quarrel and controversie drawn on , may be removed ; and this is the thing that now we would speak a little to , from these words ; wherein the apostles scope is , to hold out to the iewes the weakness of their ceremonial worship , sacrifices and washings ; and the sufficiency of christs sacrifice to do their business ; and to bring them from resting on that ceremonial worship , to rest upon jesus christ alone ; and one of the arguments that he makes use of for this end is , that no legal or ceremonial worship , or service , could make him that did the service perfyt , as pertaining to the conscience , as he sayes , v. . none of these things could give a man peace before god , and his own conscience ; but that on the contrary the blood of iesus christ , is able to purge the conscience from dead works ; and to bring a man that is in a state of peace and freindship with god , after he hath sinned , and thereby defiled and wounded his conscience , back to that same peace and calmness that he had before he sinned , and make him in some respect as quiet and calm , as i● he had not sinned : and therefore the blood of christ must be infi●ly preferable to all these ceremonial sacrifices , pu●gings , and washings ; which probably they inclined to joyn with him . in the words read , the apostle illustra●s , and confirms the efficacy of christs blood , by comparing it with the ceremonies of the law , obviating an objection , which is this ; the ceremonies of the law had a good use , and why then will ye cry them down ? he answers , they had an use as they respected christs sacrifice , that was in due time to be actually offered , and as they ●ed it ; and also as to a ceremonial cleansing , or holiness ; but they could not , as pertaining to the consci●nce make a man perfy● ; and ( sayeth he ) if these ceremonies had an efficacy , as to the outward man , and making ceremonially and externally clean or holy ; how much more shall the blood of christ be efficacious to the cleansing of the soul , and inner man ? if the ceremonies of the law had an efficacy toward the admitting of a man to external ordinances ; how much more shall the blood of christ have an efficacy to purge the conscience from dead works , and to take away the sting and guilt , and the defilement also of sin , and to make it quiet , and so to capacitat the man to be ad●tted to real fellowship with him in his ordinances ? that the comparison may be the more clear , he uses ●ere a threefold distinction . of a twofold uncleanness ▪ one of the flesh ▪ or outward man ; another of a mans s●ate , and conscience before god ; the first related to the mans practice , and made him that was ceremonially unclean , to be thurst without the camp , and to continue so , till he was legally clean●ed ; the second marred the mans peace before god. the d . distinction is ▪ of a twofold court ▪ wherein this uncleanness is charged upon the man , the one is a court wherein the mans flesh i● ( as it were ) judged , and that is by men , according to his external prosession ; the other is a court wherein his spiritual 〈◊〉 is judged , and that is his conscience : in the first court , if the moral law charged him not with guilt , it was not asked , whether his conscience was guilty or not , but he was on his outward cleansing , admitted to church priviledges ; but the second court , which is called the court of conscience ; looks not a● things as they appear before men , but as they are before god ; and therefore will challenge when men do not challenge . the d. distinction is , of a twofold sanctification , the first is , that of the flesh , spoken of v. . and that is , when a man is made externally clean , or holy , whereby he is admitted to the congregagation ; the other is that which is inward , which admits not only to external church-fellowship , but to real internal-fellowship with god , and to peace and calmness of conscience : now for quieting the conscience , and for giving a man peace , he tells them , that though these external ceremonies admitted him to the congregation , yet they did not purify his conscience ; but that notwithstanding of all these , the quarrel was not taken away before god ; and so they could not be the ground of inward peace , nor bring it in to the mans soul and conscience ; but that its the blood of christ which only doth that ; and therefore his sacrifice is more excellent then all these ceremonial sacrifices , sprinklings and washings ; for it admits a man to peace with god and gives him quietness in his own conscience . to leave the comparison then ; we have , in the latter part of these words ( which we intend to insist on ) a notable effect , and the great efficacy of christs blood , in purging of the conscience , holden forth in these particulars , . it is implyed , that the state of a mans conscience by nature is this , viz. it is polluted and defiled by dead works . . that the great mean whereby the conscience is purged and made clean ; is , the blood of christ. ly . the end wherefore the consciences of men are made clean , is , that they they may serve the living god. . the proof and demonstration of the efficacy of this blood ( in these words of the former part of the verse , the blood of christ , who through the eternal spirit offered himself without spot to god ; ) is taken from the excellency of the sacrifice of the preist , and of the altar , whereby the sacrifice was sanctified . we shall in passing , observe a few things that may make way ●or clearing of the words , and for that which we chiefly intend to speak to from them ; and , . observe , that the state of mens consciences by nature is , that they are polluted by dead works , which are such works as are to be repented of , as the apostle sayes of them , heb. . . whereby he plainly insinuats , that sins are called dea● works , for three reasons , . because of a dead principle they proceed from , they flow from man that is dead by nature , as to any spiritual life , dead in sins and trespusses ; and even the sins of believers themselves are such , as proceeding from them , in so far as they are not quickned and renewed . ly . because of their demerit , and that which they deserve , which is eternal death ; final continuance wherein , doth at last most certainly bring on eternal death . ly . because , though a natural mans performances were never so specious and splendid , yet before god , they are but dead , like a carcase that wants life : so that though the greatest heap of prayers , and of other duties , should be found with a meerly natural man , they are but like to these apples , which ( as its storied ) grow at , or about the lake of sodom , which appear beautiful to the eye , but so soon as they are touched with the hand , they presently fall into ashes ; so the very best of natural mens works , how shineing soever , are but dead works before god ; therefore ( by the way ) ye would know , that there is a great difference betwixt dead works and living works ; and that there are many things that present fair & are pleasant to look upon , which yet defile the conscience ; ah ! how many men and women are there , even living in the bosom of the visible church , who are in as great danger from , and by that , which se●ms at first blush to be somewhat , as by that which is re●ly and obviously nothing ; all such works are but empty shews counterfi●s , and very cheats , they have no soul 〈◊〉 l●fe in them , being 〈◊〉 destitute of any 〈◊〉 principle , or end however the world of pro● of re●igion do to their own ruine , place all their religion in them . if we consider the influencing effect of these dead works on the conscience , we find it here to be , that they pollute and defile it , as a clear spring is mudded and defiled by the soul feet of beasts going thorow it , even so is this d●vine thing , the conscience defiled by sinful 〈◊〉 in it , which make it to become as it were a cage for every unclean and ha●eful bird , or rather as a hold of every ●oul spirit ; these lusts as so many ●oul spirits , swarming in it , pollute and defile it , whereby it becomes q●ite another thing : whence we may draw these two observations ; the . whereof is , that dead works , or sins continued in , do pollu●e and defile a man● conscience ; they make ( as i just now said ) a clean and 〈◊〉 conscience to become polluted and filthy , so that ye● ever saw a face more full of foul spots , more deformed by them , then the conscience is polluted by these dead works , defi●ing sins ; therefore is this word to purge the conscience , used there ; which is rendred to cleans ; ephes. . that he might sanctifie and cleanse his c●urch ; and as simpollu●es the man in all his powers and f●culties , so proportionably it polluts him in his conscience ; which is deeply polluted before it be purged , and cleansed by the blood of christ : for clearing of it , consider that there is a threefold pollution that follow● 〈◊〉 in the conscience ; . in respect of a mans state 〈◊〉 〈◊〉 before god ; it mak●s him legally unclean ; as we use to say of a murderer , or a thief , or any 〈◊〉 〈◊〉 , when found guilty by an assize , that such a person is filed ; so a man by committing of sin is 〈◊〉 gu●lty obnoxious to punishment , iyable to wrath , even the eternal wrath of god , because of it ; this is a legal pollution or defilement . . in respect of a mans present peace and tranquillity of consc●ence ; for though he be in a justified and clean state , and hath ( it may be ) win at clearness of his interest in god , and to peace and tranquillity in his conscience , so that his peace hath run as a clear , smooth and still river , or stream ; the letting in of sin is like to the driving of a herd of cattel thorow a clear running stream , whereby it is mudded and troubled ; so that in stead of peace , there come in disquieting challenges ; and in stead of clearness , much confusion ; as we may see in the sad instances of several of gods saints , as particularly in david , after his fall ; who therefore psal. . prayes to be washen from this filthiness , both from the guilt and from the pollution of sin ; and for peace , that god would restore to him the joy of his salvation . . in respect of a sinful propension and inclination to more sin , which follows upon every sin ; so that by frequent falling into sin , the very nature as it were of conscience is altered , that of a loather of sin , it becomes a lover of it , and licks it up as a dog doth his vomit , and with the sow that was washen , returns to wallowing in the mire , as the apostle speaks , pet. . ult . when a person is seemingly washen , and returns to the same sins that he was given to before , his conscience becomes so filthy , that it can digest the filthiest , and most loathsom sins , it can swallow them down , and glut them over , ( to speak so ) and never challenge nor quarrel for them ; in this sense the apostle says , tit. . . to the pure all things are pure , but to these that are defiled , and unbelieving , there is nothing pure , but even their mind and conscience is defi●ed ; the man that follows a course of sin , his mind and conscience is defiled , not only in respect of contracted guilt , and in respect of the want of peace and comfort ; but also in respect of utter indisposition for duty , and of a sinful inclination to more sin ; so that it becomes hardned and cauteriz●d : there is such a contagion in sin , that it defiles and pollutes the conscience all these wayes , that whereas it was before pure , it becomes now like a person that hath the botch , and many boils and putrifying sores running in him : only we would distinguish here betwixt this pollution of conscience , as it is total in an unrenewed man , and as it is partial in a believer , a believer may be defiled in conscience , when he is offended and stumbled , so as to be tempted by the example of others to do some thing , wherein he is not clear , as some were , cor. . verse , and . his conscience is thereby mudded , jumbled and troubled , and his peace marred , yet he hath not a total and universal defilement of conscience ; and therefore the effects of that uncleanness , pollution and defilement follow not totally and universally oh him . i shall only say for use of this : . o! that ye knew what an abominable thing sin is , and how dreadfully dangerous it is , thereby to defile and pollute the conscience , which is the most noble thing in you ; sin would sure be more abhorred and fled from : it s really a wonder that men should love dead works so well , when there is no botch nor plague so infectious and contagious , so hurtful and destructive to the bodies , as it is to the souls of men . this we may also see , that it s no marvel that men who are given to sin , be hard to be wakned and reclaimed ; for continuance in sin makes the conscience full of holes as it were , that all slips and falls thorow it ; or ( as the apostle speaks ) it makes the conscience to become cauterized , fenseless , and feelingless ▪ as the flesh is , that a chirurgeon designs to consume away ; so i say , continuance in sin , deadens and eats out the very life and feeling of the conscience ; though it will be found to be a conscience still , and a conscience that will speak , and speak aloud one day , albeit in gods righteous judgement , it be silent now . . we may also see here the reason why many persons are so very filthy , that sin becomes a delight to them , so that the sin that others could not sleep with , they cannot sleep till they get it committed ; because thorow a custom of , and continuance in sinning , their mind and conscience is defiled ▪ ly . observe . that a man before he be purged by christs blood , hath his conscience wholly defiled ; not only in part ( as we said of the believer ) but wholly ; before he be in christ , and be purged by his blood , he is like that wretched infant described , ezek. . . which description sets forth to the life , what these people were before god entered in covenant with them , cast out in the open field , to the loathing of their persons , unsalted , and unswadled , with their navils uncut , wallowing in their own blood , and having no eye to pity them ; and thus are all men and women , without exception ▪ before they be in covenant with god ; they are wholly in a state of irreconciliation and enmity with god ; whose law does not only condemn this and that work , or deed of theirs , but all of them as but dead works ; their very state and person is condemned ; their peace , if they have any , is no solid peace , none of gods peace , for there is no peace , nor ground of peace to the wicked , sayes my god , isai. . their inclination is wholly depraved and corrupted ; all their thoughts and imaginations are evil , only evil , and continually evil , as it is gen. . . and as that often cited emphatick word is , tit. ▪ . to him that is defiled and unbelieving there is nothing pure : every practice of his , & the use of every thing is to him impure , and his very mind and conscience is totally defiled . and this will be yet more clear , if we consider ; . the case that the man is in , who is not in christ ; he is without god , without hope , under his curse , and the condemnatory sentence of his law ; and can a man possibly have a clear conscience that is under gods curse , and hath the sentence of his law , standing over his head unrepealed ? therefore he is said iohn . to be condemned already , and to have the wrath of god abiding on him . . if we consider that a man in this condition is under the dominion of sin , he is a captive of it , and of the devil at his will , as it is tim ▪ . , so that there is scarce any motion , or temptation to sin , but he hearkens to it , and complys with it ; his heart is open to swarms of lusts , and as a cage to unclean and foul spirits , legions of devils in a manner haunt him : now if such a man can have a clear conscience , ye may easily judge ; and yet such is the state and condition of every man by nature ; and therefore when christ speaks of the renovation of a man , he sometimes calls it the casting out of the devil , importing thereby , that every man in nature is a common receptacle as it were to devils . the . use of this serves to teach us , how we ought on the one hand to loath the state of nature , and how on the other hand we ought to love and long after a state of faith in christ jesus , by whom only our natural state can be changed : is it not a wonder , that so many rational men and women can live and ly still in their natural state without minding or looking after a change ? considering that this stands recorded of , and against them , that their very mind and conscience is defiled , and that with dead works ; and that all who are not in christ are so defiled , vile and abominable , that the most stinking dunghill is not so loathsom , as the consciences of such persons are ; o! what heaps and dunghils of lusts , what pudles and myres , what kennels and sinks of pollution , and noisome , and poisonable filthiness are there ? what noisom and poisonable sins are drunk down with pleasure as so much sweet wine ? all which are kept in retentis by the conscience , never one of them is forgotten , though for the time , the conscience by its silence , is supposed to have forgotten them ; yet it will set them all in order , marshal them all ( as it were ) in rank and file against the persons who shall be found out of christ , in a most formidable manner ; it will not suffer one sin , nor so much as one aggravating circumstance of any sin to be forgot . it will bring forth all , and charge them home furiously and irresistably ; this in gods holy justice will be the use of conscience to all such persons ; it s not like a conduit or pipe , that takes in at the one end , and le ts out at the other , but like a standing sink , that still retains all that comes into it ; o! then what a foul and filthy bag ( to speak ●o ) is the conscience of many a man and woman ? so that no botch . bovl , or imposthume , hath such vile ▪ filthy and abominable matter in it , as it hath ▪ o! what a noisom and vi●ely stinking smell will that putrid matter send forth , when god pricks it ? this should make you all to loath living in your natural state , and to long without ling●ing to be out of it : it s like that many take it ill ●o have such things said or thought of them , but i assure you all that are out of christ , whether ye have a more full or empty purse about you , you have this filthy bag full of sin within you ; and while ye securely heap sins upon sins , ye are treasuring up wrath against the day of wrath , and of the righteous judgement of god. the use serves to let us see , what a poor and sory ground the most part have for their peace of conscience ; we may in truth wonder how it comes to pass , that many of you can have any peace , having such a puddle of filthiness within you ; if it be true that your mind and conscience is defiled ( which are the best things ye have ) ; and one day will clearly and convincingly make discovery of the truth of it ; o! how much hypocrisie and presumption will be found to be among you , in stead of true and solid peace ? with which ye have nothing to do , so long as these whoredoms and witch-crafts ( to say so ) of filthy sins , are with you unpurged away by the blood of christ. the . use serves to demonstrat , and clearly to hold forth the absolute necessity of jesus christ , and the transcendent worth and matchless excellency that is in him , that even when a man is thus defiled and polluted by sins these dead works ▪ there is access by his blood , to get the conscience purged ; and this is the thing that we would mainly point at from these words ( and which we intend , god willing , afterward more largely to insist in ) not only the necessity of coming to christ ; but of knowing certainly that ye are got out of black nature into him , and have gotten your consciences purged by his blood : think ye it a small or little concerning matter ; to be lying in a ●est house , where thousands dy at your right and left hand , and not to know if ye be cleansed ? to have the plague in your bosom , and not to know whether ye be cured of it or o● not ? and yet such is the state and condition of all of you , while ye are in corrupt nature : and if ye would ( as ye are mightily concerned ) have some evidences whereby ye may be helped to know if ye be as yet purged from this total pollution ; there are some things that may be gathered from this verse to that purpose : and . did ye ever know and acknowledge your conscience to be defiled ? it can hardly be ex-expected that a man having such a botch , and plague running on him , can think seriously of , let be ▪ seriously seek after washing , before he know that he is thus defiled , and thereby in such a dep●orable state : i speak not now of what gracious change may be wrought in some persons more early , and in their younger years , nor how secretly and little discer●ibly the work of conversion may be wrought in some that are come to age ; but i speak of gods more ordinary way of dealing , and reclaiming and converting of sinners ▪ when paul speaks of himself , rom. . he tels us that he was alive once without the law , he was a clean man as he thought , and in his own eyes ; before the lord discovered sin , and wakened a challenge for it in his conscience ; but when the commandment came ( sayeth he ) sin revived and i died : now can we think with any shadow of reason , that after god called him effectually by his grace , that he had more of a 〈◊〉 nature in him than he had before ? sure no ; but the body of death , the corruption of his nature , was now clearly discovered to him , and became loathsom , challenges came to be quick and sharply piercing , and his conscience began to be touched with the lively sense of its own defilement ; he was before alive , or rather seemed to himself to be so ; but now he became a dead man in his own esteem , as he was most really before the gracious change ▪ was wrought ; and sin to his sense revived , and he as to any account of his own righteousness , 〈◊〉 : o! si●s , do ye understand this doctrine ? we are afraid that many of you do not understand it , at least in your own experience ; and for as abominable as corrupt nature and sin is , that yet ye are ●leeping securely in it , and are often returning with the dog to lick up that ●ile v●mit : it s a very shrewd and evil token of a defiled and unclean conscience , where there was never any challenge for , nor any the lest kindly sense of its defilement and pollution . . was the conscience ever wa●hen with the blood of christ ? for alwise till that be , it is defiled and polluted ; did ye ever find your conscience 〈◊〉 polluted , that ye could not get lived with it , 〈◊〉 ye was made to run to the fountain opened up in the house of david for sin and uncleanness ? spoke of z●ch . . . ● suppose several of you have had now and then your ▪ own challenges for sin , but what course 〈◊〉 ye to 〈◊〉 ? did ye strive to close and stop the mouth of your conscience by betaking your selves to passe ▪ ●ime , and to good company ( as ye use to call it ) looking on such exercise ( as too many do ) as a fit of melancholy ? or did 〈◊〉 go ●ther to betake your selves , for silencing your conscience to prayer and reading ( good in themselves ) only ▪ without going to the blood of christ ? that will not ●e an evidence of a clean and purged conscience , but there must be a bringing of i● to the fountain , to jesus christ to be cleansed and calmed ; thus it was with paul rom. . who when he saw his pollution , even in but a small remander of it , and was challenged for it , rom. . c●yes o wretched man that i am ● ▪ who shall deliven 〈◊〉 〈◊〉 the body of this death ? and subjoyns , i thank god 〈◊〉 iesus christ our lord ; he can quiet himself no where ▪ 〈◊〉 nothing but in christ ; it is a good token when persons can admit the thought of no other way of cleansing and ●ing their consciences , but by bringing them to christ and his blood , especially when the sense of 〈◊〉 , and the ●aith of the efficacy of his blood hath brought ▪ 〈◊〉 〈◊〉 ▪ bring them to him as the fountain . . we would ask you if the effect of a clean conscience has followed your betaking of your selves to christ ? and that is a clean life and honest walk and conversation ; for a purged conscience will have a purged and honest walk following on it ; and if men have once gotten a cleansed and purged conscience , they will be very cheary of it , and loath to pollute it again ; and their great work will be to live so as they may not pollute it : but ●h ! how few , how lamentably few have attained to this effect ? there are many purgings of conscience , which are like the sweepings and garnishings of that house , ( spoken of in the gospel ) that made it ready for the devil to re-enter into with seven spirits worse than himself ; many after light and transient touches of challenges , become more hardned and presumptuous , more secure and carnal than they were before ; and their conscience digests ( as it were ) greater sins , better and more easily than it had wont to do ; and it fares with them according to that proverb , pet. . ●lt . ( often cited ) the dog is returned to his vomit , and the sow that was washed ▪ to wallowing in the mire ; their corrupt and filthy nature being still to the ●ore ; they fall a licking up that which formerly they seemed to have vomited out , and return to their former louse carriage . . what discord and war is there with any remainder ( 〈◊〉 it be yet come to a remainder ) of corruption and pollution that is b●hind ? what resenting and loathing is there of it ? if the conscience be purged , and endeavoured to be keeped pure , new defilements will be very unwelcome ▪ guests , and exceedingly troublesome to your peace ; the bond womans son ( to say so ) must not abide with the free-womans in the house , but must be cast out , and will be endeavoured to be cast out : while a man is in black nature ▪ sin is at home , and any motion to sin is entertained , and even in a manner invited and wowed ; but when a man comes to be renewed in his sta●e , and grace gets the dominion , his great care and work is , to get the remainder of corruption cast out ; and if any thing of it come back , or stay still within , that he cannot get cast out , he loaths it , and cannot bear with it , nor dwell satisfiedly in the house beside it : we will not say , but many filthy things may be in a pure conscience , but it does not comport wel with them , nor digest them ; they are as lukewarm-water to a mans stomach , that he cannot keep , but must needs vomit up again , and he is sick till he do so . . it s a good token of a pure conscience , when the man cannot endure to be at a distance from christ , but hath many errands to him ; would fain be near him ; yea , would fain abide constantly with him , as well as in him by faith , when he would ly beside him as beside the fountain , to be bleatched there ( so to speak ) because he k●ws that no sooner wil he go from him , but his conscience will be defiled ; and he loves so well to be clean , and loves christ so well that makes him clean , that he likes well to be always near him : this is a good token of a person that hath a pure conscience ; because as it betokens a great loathing of filthiness , so it betokens a great respect to christ on this account , as to the maker and keeper of the conscience clean ; and on the contrary , it s a very evil token when persons will pretend to a pure conscience , when yet they will not go to the fountain for a very long time , if at all ; and when they go ( if we may speak so ) they scarce give their conscience a dip , or a little sprinkling or syning ( as we use to speak ) but they are away and gone again ; but a serious , tender and purged soul , will no sooner perceive a ●oul stain or spot , but it repairs quickly to the fountain of christs blood to get it washed out ; and o! but its precious to him , and he never thinks himself to be right and well , but when he is there and near to him ; it s true he cannot alwayes be in prayer , or in other duties of worship ; yet he endeavours to be in the habitual exercise of faith , corresponding with him for attaining and keeping a clean and undefiled conscience . sermon ii. heb. . v. . and v. . how much more shall the blood of christ , who through the eternal spirit , offered himself without spot to god , purge your conscience from dead works to serve the living god ? chap. . v. . let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . if we knew what sort of consciences we naturally have , and were suitably sensible of the evil state of them , it would be to us as good news from a far countrey , to hear how they may be gotten purged and made good ; and how little soever men think of this now , and how ever easie they fancy it to be to get their consciences solidly quieted and calmed , there is a day coming , when sleeping and secure consciences will be awakned , and when it will be found more easie to endure the greatest toil , and the most exquisit torment on earth , then to wrestle with , and to be closely pursued , and constantly haunted by the terrours of an evil and awakned conscience , which will roar against men , as a lyon , and tear as it were the very caul of their heart ; then , o! then they who would never be perswaded before , to believe what an evil and defiled conscience is , nor what the benefit and advantage of peace with god , and in the conscience is , shall be made to their eternal prejudice to know the truth of both . in both these places now read in your hearing , the apostles scope is , to commend the transcendent worth , and matchless excellency of jesus christ , and the incomparable efficacy of his most precious blood , from this noble , notable , and non-such effect of it , viz. that when nothing else can lay , or allay the storm , and tempest of an evil conscience , nor purge it , from these defiling dead works , this blood can do it to purpose , and effectually , when applyed by faith ; when no legal sacrifice , nor washings , that sanctified only to the purifying of the flesh , could reach , perfyting the comer thereto , as pertaining to the conscience , ( as it s said , chap. . v. . ) neither could deliver him from an evil conscience , and give him confidence , and boldness in drawing neer to god over the belly of many quarrels , and grounds of challenge , the blood of christ can ; as it is , chap. . v. . we left the other day at speaking somewhat to that natural pollution , that throughly affects the hearts and consciences of all men , before they be by the blood of christ purged ; and the apostles taking such pains to hold out this , shews plainly , that it is a matter of greatest concernment to christians , to know the way how to get their consciences purged from that deep defilement of sin wherewith they are polluted ; for is it not his manner to insist in any thing that is not of concernment to the people of god , who will readily from the sad and doleful experience of their own pollution , be induced to think that this truth is such , and ought to be esteemed so by them . ly . observe , that there is nothing that christians should more aim at , and endeavour more to be in the practice of , then to be following that way whereby they may get their consciences purged , and more particularly these who have had their consciences again defiled , after that they were once purged ; no main infected with the borch or plague hath more need of cleansing from it , then the man whose conscience is infected , and defiled with the dead works of sin , needs to have it purged from them by the blood of christ. we shall but very briefly ( to make way for that which we would mainly be at ) hint at two or three observations from both these verses now read , put together ; first then ▪ observe , from chap. . v. . that a conscience not purged by the blood of christ , is a very evil thing : which we will find to be a very sad truth , if we consider the unpurged conscience , either as it s awakned or as it s not awakned , but asleep , which is ill both ways ; it s ill , if it be awakned , and the terrours of god be fresh upon it ; who can express , or adequatly conceive the terribleness of such a case ? the spirit of a man may sustain his infirmity , and wrestle through many crosses , but a wounded , a wrath-wounded spirit , or an ill conscience , rouzed by the terrours of the almighty god , who can bear ? this hath made some , with iudas the trai tour , rather to choise death ▪ a violent death inflicted by their own wretched hands on themselves , then life ; whereby they have desperatly run themselves under the wrath of god to the full , o ▪ poor silly miserable shift , and evasion , to flee from some smaller fore-parties ( as it were ) of the wrath of god on earth , into the very strength , and main battel of it eternally in hell , this is infinitely worse then to leap out of the water into the fire ; nay some of the most eminent saints , by the falling but of some hot scalding drops of gods fatherly wrath and displeasure have been brought neer the length of wishing rather for strangling ( though mercifully keeped from it , and made to abhorre it ) then life ; as it was with non such holy iob , who looked on death , a violent death as an easie matter , be what it was to be under the sense of wrath , and to be set up as the mark for gods arrows to be shot at , the venome whereof , to his apprehension , drunk up his spirits ; though all the while he was kept up in the faith of his interest in god , and of his love to him ▪ to his purpose , human heavily complains , psal. . i am afflicted , and ready to die from my youth up , while i suffer thy terrours , i am distracted ; if it be sometimes done thus in the green trees , even the greenest , what shall be done in the dry ? now the conscience is in a special manner the receptacle of all the terrors of god ; it must therefore certainly be a very ill thing to have an awakned ill conscience : if an ill and unpurged conscience be silent and a sleep , it s in some respect worse , for it hath this black and dreadful awakning abiding it ; and the longer it sleep and keep silence , the the wakning will be the more terrible , and its cryes the lowder ; it s all the while of its silence and sleeping , treasuring up more wrath , whereby the poor wretch will be payed home with multiplyed increase of terrour , and horrour , o! that ye knew how evil a thing , how very evil a thing it is to have a conscience not purged from dead works , a conscience not sprinkled with the blood of jesus christ : as no stranger can intermiddle with the joy of a mans spirit , who hath a good conscience , a conscience sprinkled and purged by the blood of christ ; so no man can to the full represent to you the exceeding terribleness of the terrour of an evil conscience , when awakned by the wrath of god pleading and pursuing a quarrel with the soul , which quarrel he is infinitly powerful to avenge ; it would be very suitable to be often enquiring at our selves , what is become of the quarrel ? and what solid ground of peace and confidence towards god is there ? we will all most certainly , and inavoidably be put on this great tryal , o! suffer not your selves to be so far deluded , as to think that a silent and stupid conscience , is a good conscience , and hath no danger with it , which is as great folly as to think that a feeless and benummed member of the body is thereby in ●o danger , nay the danger is so much the greater . ly . observe , that though all men naturally be under thi● evil of an unpurged conscience , yet in the covenant of grace , god hath laid down a way how sinners may get their consciences purged ; this is the apostles scope in both these scriptures , even to lay a solid ground for the consolation of believers , and for a high commendation of gods grace , viz. that by application made to the blood of jesus , there is as a real purging of the conscience from sin win at , as there was access made to persons ceremonially unclean , by these sacrifices and washings under the law , to external church-priviledges , being ceremonialy cleansed thereby : which is not so to be understood , as if the sin committed had never really and actually been , so as the purged believer should neither remember it , nor repent of it ; that is not at all the meaning of the doctrine , but it is to be understood legally , that as to the removing of the guilt of sin , and as to his having peace with god , and in his own conscience , it is purged so , as sin cannot stand in the way of his expecting gods favour , nor simply in the way of his delighting himself therein , more then if it had never been ; though the man be the debitor , yet there is a way laid down in the gospel covenant to declare him free ; even as a man that has plaid the dyvour or bankerupt , though he cannot simply , and in all respects be made as if he had never been so , yet by anothers paying of the debt , he is before the judge acquited , and is reckoned free of the debt , as if it had never been contracted , or owing , and as to any effect that might in law follow on it , to his prejudice ; just so is it here with the sinner , that flees to the blood of sprinkling , and the word purging , sufficiently holds it out , especially when it is joyned with coming with boldness , and confidence to the throne of god ; for if it should be said to such a sinner , how canst thou , how darst thou come to god with such confidence , that hast an ill conscience through so much sin ? he answers , let us draw near , or come , having our hearts sprinkled from an evil conscience ; so that as to a confident approaching to god , and application of christs righteousness ▪ persons who have made application of the blood of sprinkling , may come to god with as much holy and humble boldness , as if the conscience had never been defiled and pollured ; and the experience of the saints , who in this way have found peace and confidence , is a great evidence , and confirmation of the truth of it . ly . ( to come a little nearer ) we may observe in the negative , that there is no way for a man , that has once had his conscience defiled , and polluted with sin , to be cleansed and purged from it , but by the blood of christ : if we look through this th chapter from the beginning , and the following th chapter , we will find that the apostles scope is to prove , that it is not the blood of bulls , or of calves , nor any one , or all of these ceremonial sacrifices , washings , or purgations that can do the business ; as he more particularly cleareth , v . of the . chap. where the apostle insinuats , that though god appointed many means and mid●es of purgation , yet if there had been no more but these , they could never have effected the perfyting of a man , as pertaining to the conscience ; it s only the blood of jesus , that hath this effect : and this one reason will confirm it , viz. that there is no other thing , but the blood of christ , that can satisfie gods justice , and remove the qu●rrel , that is betwixt him and the guilty sinner ; it s he only , in whom god is well pleased ; he is our peace ; and there is no name under heaven given , whereby a sinner can be saved , but the name of iesus ; and till god be satisfied , the conscience cannot be quiet ; seeing then that nothing can satisfie gods justice bu● his blood , there can nothing purge and satisfie the conscience but it ; therefore david prayes , psal. . purge me with hysop , and i shall be clean ▪ where he all●ds , and looks to the blood of christ , that was ●ypifyed by the sprinkling of blood , with a bunsh of hysop under the law , as the apostle doth here . as the use of this doctrine , we would have the ●aith of this great truth well fixed and riveted , that every mans conscience , whether awakned or not , is still de●iled and polluted till it be cleansed and purged by the blood of jesus christ ; as bodily , or outward exercises profit not as to this ; so the mouth of the conscience will not be stopped , till it get of this blood ; so that if it should be said , who will lay ●ny thing to the charge of ●ods elect ? as it is , rom. . the conscience will answer , i have many things to lay to their charge ; till that sweetest word that is ●ubjoyned , be spoken to it , for stopping its mouth ; it s christ who died , ( shedding his blood ) or rather is risen again ; then , and never till then will it be quiet . in further prosecution of the use of this doctrine , we wold have you to know , that there are four wayes that men are ready to take , for cleansing and purging of the conscience , some one , and some another of them ; which are all ( if there be no more ) ineffectual for reaching the real purgi●g ▪ and solid satisfaction of the conscience , which ye would therefore be aware of ; as . some endeavour to divert their conscience , and to seek a suspension of its pur●ing the quarrel against them , pretending some other uptaking business ; as felix did , acts . who finding himself beginning to tremble at the apostles searching and powerful discourse , and unable to stand before his own awakning conscience , he seeks as it were a suspension from it for a time , saying to the apostle ( and to 〈◊〉 conscience on the matter ) go thy way for this time , and i will call for thee when i have a convenient season ▪ hence , when some persons are in heaviness , or in some ●it of exercise of conscience , they will 〈◊〉 to some 〈◊〉 and ●cund friend , or to some game 〈◊〉 〈◊〉 〈◊〉 ●way , o● possibly to a four hours to drink it down , and the devil is as busie to 〈◊〉 on the divertion● if there be such a friend to make a visit , he helps them to 〈◊〉 it over , and to b●nish that melanchol●ous 〈◊〉 , and so to bring the person to bear down this trouble of his conscience , as a silly despicable fancy , and as if it were for their good to do so : i beseech you beware of binding up your conscience thus , else it may grow worse on your hand , it s even as 〈◊〉 a man that hath a sore and aiking hand , should cut it off , or as if a part of his flesh were pained , and he should clap a hot burning iron on it ; and yet this is a way that is very frequently taken by men , who cannot indure to converse with their disquieted conscience , and therefore they labour to quash , and quench any begun exercise in it , whether under sickness or any other cross dispensation , or at a preaching or communion : it may be that many of you have had some such thing , and it hath been driven , or it hath worn away , and ye cannot tell how . ly . another way is also too ryff and ordinary , and that is by seeking to stop the mouth of conscience , by some other thing , then by the blood of christ ; hence some under terrible convictions will promise and vow , i● they drank excessively before , that they will do so no more ; that they will not go to such a tavern ▪ nor to such a company for this and that long time ; some will , it may be , after the committing of such or such a gros● sin , vow no● to ea● flesh on such a day of the week , throughout their whole life ; they will , it may be , vow to be more religious ▪ but so soon as the conviction , or trouble is over , they remain still the same , and their conscience lets them alone , they take their own sinful latituds , and are found to have been all along , and still the same old carnal men ; because they aimed nor singly at peace with god through christs blood , but for the ●ime to stop the mouth of their conscience . ly . some se●k to compense the conscience , or to compense sin to the conscience , and not to purge it ; they will , it may be , take some pennance on themselves ; and this is it that leads not only papists to their pennances , whippings , pilgrimages , &c. but many ignorant protestants to make peace with their conscience , by a covenant of works ; they will pray , and seek after tears in prayer , they will invite , in a manner themselves to mourn , they will give some thing by ordinary to the poor , and set themselves to amend some things for the time to come ; and yet the defilement and pollution of conscience ●yes on still unremoved , because they never be-took them●elves to the right fountain to wash at , to the blood of christ to be purged ; hence , the iews ordinar●ly betook themselves to their sacrifices , and legal wa●hings and purifyings ; when they sinned , if they brought a bullock , calf , lamb or a goat , they thought they had done enough ; and therein had a sort of peace , s●ch as i● was ; but sayes the apostle , it was not that which made them 〈◊〉 , as pertaining to the con●cience , none of these , nor all of these could purge , or truely pac●sy it ; because they could not take away the quarrel betw●xt god and them ; and thus many professors of the gospel betake teemselves to external ordinances , or outward performances of duties ▪ and rest on these ; i do not condemn , nor diswade from these duties , which are good in themselves , because commanded by god , but your resting on them ; and would have you to put a difference betwixt founding your peace on them , and the founding of it on the blood of christ applyed to the conscience by faith ; o! seek not thus to bribe the conscience , for as it will not be boasted , so neither will it be bribed . ly . there is another way ( that being rightly made use of , hath its own commendableness in it ) which is , when persons are under some trouble , or disquie● of conscience , they betake themselves to confer●nce , it may be with some exercised christians , holding ou● their case to them for some ease and quietnesse ; which ( as i said ) is good and commendable in it self , and may through gods blessing do good , if the end be to be helped thereby , to go to the fountain of christs blood and wash there , but it s our fault , when in the use of this mean of conference , we seek to have our consciences quieted by arguments , while in the mean time , the blood of christ is not by faith had recourse to , for cleansi●g and calming of it ; i suppose the ablest of men , whether privat christians , or ministers of the gospel , were speaking to us never so convincingly and comfortably , and were holding out evidences ▪ to us , sound in themselves of a good stare , if ( as i just now said ) there be not believ●ng application made to the blood of christ , for taking away the ground of the quarrel betwixt god and us , there is no reasoning , nor evidence whatsoever , that will or can give a well grounded peace to the conscience ; considering that the best and most disce●ning men may be mistaken , in their application of these evidences to us : neither is it the end of conference , to be a ground of peace , when in the mean time , there is no solid course taken how to get our debt paye● , and the justice of god satified : our main , yea , our first work would be , to be take our selves to the cautioner , and to the blood of sprinkling , under the conviction and sense of sin and guilt ; and then we may profitably reason our selves , and admit of the reasoning of others for help to quiet our conscience ; and unless there be actual fleeing to christ , and to his blood preceeding and going before words of comfort or direction spoken , whether in private or in publick ; this word of god declares them to be null and vo●d , as to any advantage to us . ly . observe , that when nothing can pacify an ev●l and defiled conscience , nor purge it from dead works , the application of the blood of christ by faith , can and will purge that conscience , and give peace and quietness to it , with holy and humble confidence , and boldness in coming , and drawing near to god , as if in some respect it had never been defiled by these dead works of sin . it s the apostles great scope and design here , to press these two , which are the two branches of the doctrine . . the sufficiency of christs blood , as the price that ●atisfies divine justice , and quiets the consc●ence ; for when the conscience gets this blood applyed to it by faith , it has no ground to crave any further satisfaction , to the justice of god , whose deputy it is , as if something were owing ; that blood , as a full and condig● price satisfies for all the debt ; how much more ( sayeth the apostle here ) shall the blood of christ purge your conscience from dead works ? the d , branch is that which followeth upon ●his ▪ as a native use of it , that a belle●er who hath fled to jesus christ after the committing of sin , and hath actually applyed his blood to the conscience , may have quietness in it , and go with boldness and confidence to god , and may on this ground maintain his peace , in some respect , as if he had never sinned : so ●uos the apostles scope , if we look to the . v. of chap. . and forward ▪ having therefore brethren ( sayeth he ) boldness to enter into the holiest by a new and living way , ●y the blood of iesus , let us draw near with a true heart , in full assurance of saith , having our hearts sprink●ed from an evil conscience ; though it hath been polluted before : this is one of the rarest pearls , and richest jewels of the gospel , one of the excellentest priviledges of a bel●ever ▪ and one of the noblest , and notablest expr●ssions and evidences of the grace of god , and withall the great proo● of the reality and efficacy of the satisfaction of our blessed lord jesus , viz. that when the consc●ence of the poor believer is confounded , and in a manner put on the wrack with many challenges for sin , he may m●ke application of christs blood , and on that ground have sweet peace and tranquillity of soul. for further clearing of this , we shall . lay down some grou●ds for its confirmation . and then , ly . make some ●se of it ; as for the first of them , to wit , some grounds to confirm it ▪ take these few shortly , . if by the application of christs blood , there be solid peace made up betwixt god and the sinner , it will necessarly follow , that the application of the blood of christ will ●urge the conscience , and ought to be ground of peace and quietness to it , for ( sayeth iohn , epistle . chap. . v. . ) god is greater then the heart , or conscience ; and sayeth paul , cor. . . though we know nothing by our selves , yet are we not hereby justified , but ●e that judgeth us is the lord ; this is sound reasoning , god hath nothing to say , therefore the conscience ought to be satisfied : but it is clear , that by the application of christs blood , solid peace is made up betwixt god and a sinner , as rom. . . being justified by saith , we have peace with god , through our lord iesus christ ; there is no standing controversie , nor quarrel ●onger then by faith , the blood of christ is ●led unto and applyed ; iohn . . he that heareth my word , and believeth on ●im that sent me , hath everlasting life , and shall not come into condemnation ; he shall come to judgement to be absolved , but not to be condemned ; for ( as it is iohn . . ) he that believeth on him shall not be condemned ; and rom. . . there is therefore now no condemnation to them who are in christ ; and iohn . . he that hath the son hath life , &c. this being the over ▪ word of the gospel , it will follow , that the conscience of a poor sinner , that is fled to christ for refuge , hath good ground of peace , and that there is no ground to the conscience ●ormentingly , or anxiously to challenge : and this is indeed no small matter , and yet no presumption after a sinner hath fled to christ , to quiet himself , and to be at peace on this ground . a d ground of confirmation is , the experience of all the sain●s recorded in the scripture , after their fa●lings and fallings into sin ; what hath quieted them , may also qu●et us ; for there is but one way of making peace with god , and the taking of that way workes , as to the main , alike to all : now it s this way , that hath quieted them , it s the same faith in all , and alike precious 〈◊〉 in all , as to the kind ; because it hath the like precious substantial effects in all ; it is this therefore that must give qu●etness and boldness to us : that which quieted them was a look , an often renewed look , as guilt was of new contracted , through all these types and shadows , to christ ; all of them had their original and actual pollutions , whereby their conscience was some w●y defiled and disquieted ; yet through application of christs blood they wan to peace ; purge me , sayes david , psal. . with ●ysop , and i shall be clean , &c. even when the conscience was writeing his lybel , and he was under challenges for his guilt , he had the faith of his interest , and attained peace , through application of the blood of christ , that was to come , signified by purging with hysop : for that ground stands sure , which is laid down , act ▪ . , . be it known unto you therefore men and brethren , that through this man , is preached unto you the forgiveness of sins ; and by him all that believe are 〈◊〉 from all things , from which ye could not be justified by the law o● moses : there is indeed ( as if he had said ) a large and long 〈◊〉 , and inditement , that sin , and t●e law , and the conscience have against you , but be it known unto you , that through iesus christ , remission of sins is preached to you , and that through saith in him ye are justified , and fred from the challenges of the law , and from the terrours of justice , and of the conscience , even ●rom all things , from which ye could not be justified by the law of moses : outward means , and mis●aken law , christ being miskend and past by , cannot give freedom ; but by christ jesus ye may have freedom . a ▪ d. ground of con●irmation , is taken from the consideration of the excellency of christ jesus , and the efficacy of his blood ; from the consideration of the excellency of the person , who steps in , and 〈◊〉 his blood for a ransom , which being applyed , the conscience ought to be quiet , and should not ( to speak so ) have a face to lay any thing to the believers charge : and this is prest in these two scriptures on these grounds ; how much more shall the blood of iesus christ , who through the eternal spirit offered himself without spot to god , purge the conscience ? in which words , we have three things to hold out the excellency of this sacrifice . . the excellency of the sacrifice it self ; it s a sacrifice without spot ; all these sacrifices under the law were but types of this sacrifice , and there was alwayes something to be said of them , which argued their imperfection ; but no such thing can be said of his , he was never polluted ; by his wonderful conception , by the holy ghost , he was kept free from the least tincture , or touch of that pollution that all adams sons and daughters ( the mother of the lord not excepted ) descending from him by ordinary generation are defiled with , and so was a sacrifice , against which severe justice , had nothing to object , being most exactly conform to the law of god , to the covenant of redemption transacted betwixt jehovah and the mediator , on which this is mainly founded ; but he was compleatly satisfied therewith , as we may see , psal. . , ● where he is brought in saying , sacrifice and offering , thou didst not desire ; all these things were rejected , as having no equivalent value , or worth in them , for a●oneing and satisfying provocked divine justice , as is clear from the beginning of the following . chap. and down-ward ; where the apostle cites , improves and applyes the words of the . psalm ; then i said , lo , i come in the volumn of thy book it is written of me , i delight to do thy will , o! my god ; and sayeth he , v. . by which will we are sanctified through the offering of the body of iesus ; the good will of god willing such a thing , and accepting thereof , makes that we are thus purged , and made clean . but ly . beside the excellency of the sacrifice , we have the excellency of the preist that offered it ; o! what pertinent and powerful reasoning doth the apostle use , heb. . to prove the excellency and pre - 〈◊〉 of jesus christ our great high priest , above and beyond all the levitical preists ; these priests were temporal , he is eternal ; they were but servants , he is the son ▪ they were consecrated without an oath , he with an oath , according to the order of melchisedeck ; they offered many sacrifices and often , he offered but one sacrifice ▪ and bu● once , as it is , v. . of that th chapter , and chap. . v. . and chap. . v. . and . whereby he hath for ever per●yted them that are sanctified ; and ( sayeth he ) such a high-priest became us , who is holy , harmless , undefiled separa● from sinners , and made higher then the heavens . ly . there is the excellency of the altar on which the sacrifice was offered up ; and the altar is , ( as the lord sayes ) that which sanctifies the sacrifice ; this was the god-head of our bles●ed lord jesus , he through the eternal spirit offered up ●imself : though , as man he had a beginning , yet as god he had no beginning ; and through the god-head , he offered up his humane nature , which had its worth and efficacy from the divine nature , to which it was united in his blessed person ; in these three , the worth , value , and transcendent excellency of this sacrifice is held out ; the sacrifice it self , is christ as man offered up both in his body and soul ; the altar on which it is offered , which makes the s●crifice savour so very sweetly to god , to be of such value and worth , and to be so highly acceptable , is the eternal spirit , the god head of the second person of the glorious , dreadful and adorable trinity ; therefore , acts . . god is said to purchase or redeem the church with his own blood ; not with silver or gold , or any corruptible thing , as peter sayes ; and the priest is , christ god and man in one person ; he is the sacrifice , in respect of his humane nature ; the altar , ●n respect of his divine nature , giving value and virtue to the humane nature ; for though his humane nature was in it self unspotted , yet being as such a finit creature , the divine nature to which it was united in his person , did add thereto such a value , as made it in this respect to be of infinit worth and value ; and he was the priest , in respect of both natures , as god man and mediator for sinners : now these three being put together , what imaginably can be more desired for quieting the conscience , then may be had ▪ and is here ? especially i● we add , the nature of christs offices and his continuance in them : having such a high priest over the house of god ; a priest living for ever to make intercession for all that come to god by him ; let us draw near with full assurance of saith ; for he who cloathed himself with the vail of our flesh , hath ●orn the vail , and taken down the pertition wall that was betwixt god and us ; and by his sufferings hath made a new and living way to us through it ▪ into the holy of holies ; and from this that sweet word follows , which we have , iohn . . if any man ●in , we have an advocat with the father , iesus christ the righteous ; a high-priest , that hath offered himself in a sacrifice , to satisfie divine ●ustice ; and a high priest that lives for ever , to interceed for the application thereof ; hence also most comfortably follows , that he is able to save to the uttermost ▪ these that come to god through him ; able to save them from sin , from wrath due for ●in , from challenges for ●in , from unbelief and disquietness of conscience , and to give solid and perfyt peace . the th and last ground of confirmation which we shall name , is drawn from the consideration of the nature of the covenant of redemption , in the reality , legality , efficacy , and extent thereof in reference to sinners ; if there be such a covenant , and paction betwixt god and the mediator transacted ( to speak so ) ●n the eternal counsel of the god-head , wherein it is agreed that christ shall come into the world , and take on the sins of the elect , who shall all in time , in due time flee unto him for refuge ; and that they , upon their fleeing to him , shall have their sins pardoned ; and that his satisfaction shall be accepted for them , as really as if they had payed their own debt , and ●atisfied justice in their own persons , ( had that been possible ; ) and if on ●his bargan and transaction all his sufferings are bu●lt ; then sure there is in christs death a most solid and sufficient ground of peace and quietnesse to the conscience of a finner , that hath fled to him , and closed with his ●atisfaction ; even as solid and sufficient , as if he had payed the debt himself : for it were blasphem●e to imagine such a covenant , so laid down , and for such an end , and not to be most real and effectual for reaching the end ; this covenant being most sure , and this being the end of it , as it is ● cor. . ult . viz. to make him sin for us who kn●w no sin that we might be made the righteousness of god in him : by the same covenant and good will of god , father , son and spirit , concurring to lay down this way of salvation , christ was made sin for us , not against his will , but with his will , ( for he was most willing to undergo the work : as is clear from , psal. . compared with heb. . and this was the reason , or rather end , for which he was made sin for us ; even that we might be made the righteousness of god in him ; that he being found the sinner , and dealt with as the sinner , we might be declared righteous ; not as if we had never sinned , but that by imputation of his righteousness , and gods gracious accepting of it for us , we are reckoned free , as if we had payed the debt our selves , in our own persons : and if the covenant betwixt god and the mediator , had a real effect on christ jesus the cautioner ; if he really took on our nature , and in that nature suffered , and payed our debt ; if our iniquities in the punishment of them did meet on him , as it is ▪ isa. . the lord laid on him the iniquities of us all ; if he drank the bitter cup that we should have drunken , and satisfied justice for us ; then sure the covenant must have a real effect on the other side ▪ as to us ; and we have good and sufficient warrand to believe , that god will accept of that satisfaction for believing sinners , that lay hold theron for making their peace ; and that he will as really keep that part of the bargane , viz. to m●ke the application of christs satisfaction forth-coming to them , as he did the other , in exacting that satisfaction from him : as many as are now before the throne , are joyful witnesses , and glorious monuments of the reality of this part of the covenant ; and indeed there is no more legality ( to speak so ) in the impu●ing of our sin to christ , then there is legality in imputing his righteousness to us , in giving us absolution , and declaring us righteous through him : for there was no ground for justice to have any claime against christ , but the will of god , and the covenant of redemption , wherein christ undertakes the debt ; and there is no other ground for making his purchase forth-coming to the sinner , that by ●aith layes hold on him ; it s the same blessed design that carries on both parts of the bargan : and now putting all these together , may we not most confidently say , that there is notably good ground for quieting of the conscince of a sinner , that by faith betakes himself to the blood of christ ; and that such a sinner may with well-grounded confidence hope for , and certainly expect pardon and absolution , as if in some respect he had never sinned . we cannot now insist to speak to the uses of this doctrine ; only from this we may clearly see , . how much sinners are oblidged to god , and to the mediator jesus christ ; and how poor , sorry and miserable a life , and how comfortless and cursed a death we should have had , if he had not laid down a way for purging the conscience from dead works ; even this excellent and wonderful way by his own most precious blood : and therefore defiled and guilty sinners would endeavour to make this doctrine very dearly welcome , as paul doth , is tim. . v. . when in a transport of holy admiration , he cryes , this is a faithful saying , worthy of all acceptation , that christ came into the world to save sinners ; o! believers in christ prize his grace highly , and bless him heartily , even with all that is within you , that ever the thoughts of this way of relief , for lost sinners were in his blessed heart . ly . since it is most certain , that naturally we all have evil consciences , through the debt of sin , and defilement of dead works ; and that through the blood of christ , if we flee to it by faith , and take hold of his satisfaction , we may get our consciences purged , and our debt as certainly payed as any mans debt is , who hath in his charter-chist , the discharge of a sum he was once owing . then let me beseech you for the lords sake , to make this your great work , to get the application of this blood made to your consciences , and to have it on good grounds made sure , that ye have , by faith made application of it ▪ that ye may not live and die in a conjectural and guessing uncertainty about it ; o! how mightily momentuous and concerning to you , through all eternity is it , to have your defiled consciences sprinkled with that blood ; if it be of concernment to you , to have access to lift up your heads with joy , and your faces with boldness in that day , when the hearts of many shall fall them , for fear of those things coming on them , and their knees shall smite one against another , when their faces shall gather paleness , and they shall weep and houl desperatly without all hope ; then doubtless it is of your concernment , of your incomparably greatest concernment to get your consciences sprinkled with this blood ; otherwayes be assured , live as ye will , and die as ye may , this defiled ill conscience will cleave to you , as a girdle doth to the loins of a man , and it will yell and roar on you , with unconceavable terror and torment : it will then be known , and acknowledged by many , to their everlasting shame , and loss , and to their endless terror and torment , that there was a greatly concerning truth in this doctrine , viz. that the only way how to get a defiled conscience purged from dead works of sin , is by the blood of jesus christ. a sermon on heb. . v. . let us draw near with a true heart , in ful assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . the confident approaching of sinners to god , is the great design of the manifestation of his grace in the gospel ; and that they may boldly , though humbly , draw near unto , and have communion with him , is the great fruit of christs purchase ; the apostle discoursing here to these hebrews , of the excellent advantages which they had in and by jesus christ ( whereof he gives a short summary and abridgement , v. . , . ) drawes thence a pathetick exhortation by way of conclusion , that believers would make use of , and improve these advantages and priviledges , in a confident approaching to god , let us draw near ( saith he v. . ) in full assurance of faith : but because there are two things that readily stand in the way of believers their coming to god , he casts in two requisit qualifications of their coming , for removing these obstructions , and to let us see , that though he allow of the well grounded confidence of faith , yet he doth not allow of carnal presumption in approaching to god. the . thing that stands in their way is carnalness and deceit of heart ; and the qualification which he requires for removing of it , is in these words , let us draw near with a true heart ; which is not to be understood of a simply si●less heart ; but of a sincere , honest and upright heart , a clean heart , loathing and working out the remainder of pollution and impurity ; for it s opposed to an unclean , deceitful and hypocritical heart , otherwayes the next words of sprinkling , and washing would not be added : but because , ly . believers win not in this life to that perfection in purity and sincerity , but still they are conscious to themselves of a remainder of deceit , impurity and hypocrisie to be , and abide in them ; so that if they have no more but the testimony of their own purity , and sincerity to look to ▪ it will be but as one leg to walk upon , in their drawing near to god ; they might therefore object , alace ! we have but little if any thing of a pure and sincere heart ; he answers this , by adding the second qualification , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water ; which is ( as he had said ) wherein soever ye be unclean and defiled , and whatever be your impurity , deceit or hypocrisie ; come to the blood of christ , that ye may be sprinkled and washe● thereby , and then come forward , and draw near to go● in full assurance of faith ; in a word he would have them coming , and coming in sincerity ; and whatever lamented over , and loathed deceit and hypocrisie , or uncleanness , they find in themselves ; he would not have that keeping them back ; because there is an efficacy in the blood of christ , to purge away both the guilt and filth of sin , and to procure welcome to such as are sincere and single in purifying their heart and way , though they be not perfitly pure , but many degrees removed from it , and because thereof , are under many quarrels from god , and challenges from their own consciences ; he would have such making use of that blood for removing all quarrels , and so to come forward . this phrase of having the conscience sprinkled , is an allusion to that which we have , exod. . v. . and . where the lord being to smite all the first-born of egypt , to prevent the falling of the stroak and plague on the israelites , he appoints them to kill a lamb , and to sprinkle the lintel and door ▪ posts of their houses with the blood thereof , that when the destroying angel passed thorow to smite the first-born of the egyptians , he might pass over their houses , that were so sprinkled : and the force of the allusion is this , mans conscience in a natural estate , is like that destroying angel , and as israel be-sprinkled the door posts of their houses with the blood of the paschal lamb ▪ so he would have them to be-sprinkle their hearts with the blood of christ , as chap. . . and . v. . and then their conscience will not smite them to their hurt , but they shall be past over as the israelits were passed over by the destroying angel. in the words then these two are clear ▪ . that the conscience of a person un-reconciled to god , is a mighty fearce , and terrible pursuer , ready to seize on him , as the avenger of blood did on the man-slayer , or as the destroying angel did on the egyptians ; and , o! but it be a dreadful thing to be obnoxious to gods wrath , and to the challenges , accusations , throws and pangs of a conscience , that hath just ground of a quarrel against a man ; who hath nothing wherewith to answer its challenges , and accusations . ly . that the efficacy of christs blood is such , that it is able to purge the conscience of such a man that fleeth to it , and to fence and guard him against the wrath of god , and the challenges and accusations of his own conscience ▪ so that as it hath no just ground to pursue , so it being gods deputy , it cannot , neither will pursue him as gods enemy , it having no warrand from him as its soveraign to do so ; but as the sprinkling of the houses of the israelits with the blood of the passe-over lamb preserved them from being plagued or hurt by the destroying angel ; so there is an efficacy in the blood of jesus christ , to purge and pacify the conscience of the person , that in good earnest hath believing recourse to it , to preserve him from the stroak of gods justice and wrath , and from the pursuit and accusations of his own conscience , i say when it is had recourse to , actually applyed , and made use of , by faith. we cleared and confirmed these two doctrines , or two branches of the same doctrine the other day , and now we come to the use of them , which is fourfold , . for information and direction . ly . for the commendation of the bargan of free grace . ly . for the consolation of believers in christ. and ly . for advertisement and warning to others . for the first use , ye may see here a main lesson of the gospel , and from this ye may hear glad and joyful tydings to a tossed and troubled sinner , whose conscience is pursuing him like an armed man , nay the conscience is more terrible , when awakned , then any the greatest army of men : but behold here , there is a way to win to peace , under these tossings and troubles , and to a calme in the midst of that terrible tempest and storm ; to an escape and deliverance from the hot pursuer and avenger of blood ( as it were ) a city of refuge to flee unto , even the blood of iesus christ that speaks better things then the blood of abel , even that blood of sprinkling that speaks peace when it is applyed by faith. in prosecution of this use , we shall a little clear th●se three , . what a sinner lying under the lashes of his conscience , coming to this blood , may expect . ly . how he may attain that which he may warrantably expect . ly ▪ when he may and ought in a more especial manner to make use of it . as to the first , viz. what a conscience-tossed and troubled sinner may expect , by fleeing to the blood of christ ? gods rich and liberal allowance on him is , drawing ●ear to him with full assurance of faith , coming to him with confidence and boldness , as a father in all his worship-addresses and applications : the meaning is not , that the sinner under a quarrel fleeing to this blood , hath no ground of humiliation , and repentance for sin , nor of challenges on that account ; these may , and should be , where the blood of christ is made use of , and applyed by faith to the persons conscience ; they will not marr this confidence , and boldness , nor full assurance of faith that we speak of ( but rather further it ) as is clear from the drawing near of the saints to god recorded in the scripture ; as for instance , in that woman spoken of luke . . who weeps , and weeps so abundantly , that she washes the lords feet with her tears , yet she draws near to him with confidence ; nay this drawing near with full assurance of faith doth not remove all fear , looking on fear as it carries along with it , the consideration of the infinit distance and dis-proportion that is betwixt the majesty of the great god , and a finit seckless and sinful creatures , nor that holy awe and fillal reverence that is due to him , and well consistent with this full assurance of faith , nay inseparable from the lively , and kindly exercise of it : but it supposeth these four , . that the believer fled to the blood of sprinkling , may boldly go to god in prayer , as if his friendship with him in adam had never been broken ; as the apostle insinuats , v. . while he sayes , having therefore , brethren , boldness to enter into the hollest , &c. there is a liberty and boldness ( as i just now said ) allowed him to call god father , as if the former covenant had never been broken , by a son turning a rebel and traitor ; the covenant of grace under the bond of which he is brought , as gods confederat , making the relation to him as neer , strait , kindly , firm and sure as it was in that other , with considerable superadded advantages . ly . that he may meddle with , and make use of the promises , of pardon of sin , of sanctification , of throw-bearing in affliction , of quickning , of peace , of comfort , &c. according as he stands in need with confidence ; and may draw near with full assurance of the faith of gods faithfulness , as to the performance of them , in his own measure , manner and time ; so that if the believer could as fully and strongly exercise his faith on the promise , as he hath warrand to do ; he might with as much confidence , and fulness of assurance cast himself on them , ●s adam in innocency , did on the promise of life in the first covenant ; because the blood of christ applyed by faith , giveth as real , just and legal a right to the promises of the covenant of grace , as adam had to the promise of life by the covenant of works ; the condition of that covenant , viz. perfyt holiness and obedience , is fulfilled by christ , in our name and room . ly . that the sprinkling of the conscience by the blood of christ , giveth the believer a well grounded hope of heaven , of eternal life , and of glory , even of all things that are contained in the promises ; therefore ▪ heb. . . the apostle exhorts christians thus , shew furth the same diligence to the full assurance of hope to the end , and be followers of them , who through faith and patience have inherited the promises : the lively application of faith to christs blood , reaches to the full assurance of the hope of all that is contained in the promise ; and if the promise be a solid and firm ground , and if faith lean realy and strongly to it , hope may well expect the great things in it . ly . the believer who hath his conscience sprinkled with this blo● 〈◊〉 expect full and through publication of absolution and justification in the court , and before the tribunal of god , at the day of judgement , as the divine historian gives ground of hope , acts . v. . and in the court of the word and of his own conscience here in this life ; he hath ground with the apostle , rom. . to say ▪ nay triumphantly to boast , and bid an eternal defiance to all that would offer at it , who shall lay any thing to the charge of gods elect ? it is god that justifies , who is he that condemneth ? he may say that indeed , he was owing , and a debter once , but they cannot crave payment of , and satisfaction for the debt from him now , because by the blood of christ he is acquit ; for it is christ who hath died , yea rather is risen again , who is at the right-hand of god making intercession for us : the believing elect making the right use of this blood , of this most precious blood of jesus christ , may humbly , and confidently expect all these things , from and by it ▪ o! great and glorious expectation . as for the d . thing , how or after what manner , or by what means this unspeakably excellent priviledge of drawing 〈◊〉 with full assurance o● faith , with holy boldness and confidence to obtain all these great things , may be attained and win at ? it is answered in the words going a little before , having therefore boldness to enter into the holiest , by the blood of iesus , let us draw near , &c. it s supposed ▪ 〈◊〉 that there be a fleeing to christ for satisfying of divine justice . ly . that application be made to him ▪ for ●ging , pacifying and satisfying the conscience ▪ 〈◊〉 it is with the conscience in this case ▪ as it is with the sea after a great storm , which after the ceasing of the storm , will , fro some time have its waves much tossed , and 〈◊〉 in great agitation ; so after divine justice is pacified and ●almed ( ●o speak so ) by the souls fleeing to christ for satisfying thereof , there may remain still for a while ( shorter or longer , as he shall think fit ) some raging as it were , some trouble , tossing , and agitation in the conscience of the believer ; as we may see in that instance of david , who , after the prophet nath● had made intimation of pardon to him , yet is still in considerable disquiet , and agitation of his conscience , as the . psal. gives us an account : now , as for the attainin of calmness , tranquillity and peace to the conscience , we would say , that whatever is necessary , and requisit ing the application of christs righteousness , for making of our peace with god , the same is needful to calme , and give peace to the conscience : what is that ? will ye say , see rom. . . to him that worketh not ▪ but believeth on him who justifieth the ungodly , his faith is counted for righteousness ; which being joyned , with the words in the text , sayes , that the way to this peace and calmness , is first , not for persons to staift , or refuse their debt , but to take with it . ly . to renounce and disclaim all possibility to satisfie divine justice themselves . ly . to flee to jesus christ , and through virtue of his satisfaction and blood , and the covenant of his grace , to rest on him for pardon ; to believe on him , ( tho someway ungodly ) who justifieth the ungodly ; for it is not enough to take with our debt , and to quite and renounce the covenant of works , except we actually rest on christ , by virtue of the covenant of grace ; this is it which the apostle holdeth furth , philip. . . where he sayes ▪ that i may be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of christ ; he supposeth justice to be pursuing him , and that nothing he can do for himself , will divert justice its persuit , nor secure him against it ; that he is a lost and gone man i● himself ; he rests not on the discovery of his lost estate , but seeks to be found in him , not having his own rig●ousness , which is by the law , but the righteousness whi● is by faith in him : this is the ground that gives peace with god , and should quiet the conscience : but whe● the sinner hath taken this way , if the conscience be not yet quieted and calmed , there is something further necessary , as first , the actual renewing of that application to christ , to get not so much a new pardon , as a new extract of that pardon ; which he received in his first fleeing to christ , that by this renewed application of faith to the blood of sprinkling , he may also quiet the conscience , so that when the man is fled to christ , and at peace with god , if he have not peace in his conscience , he is to cast a renewed look to the promise , and to act faith of new on christs blood , to hold it furth as it were unto , and to lay it before his conscience , taking with his sin , yet holding still by it , that he is fled to christ , and on that ground , making use of the promise , for the renewed pardon of sin through his blood ; in this respect , faith is called , ( eph. . . ) a shield ; take unto you ( sayeth the apostle ) the shield of faith , whereby ye may quench all the firy darts of the devil ; when the challenge is cast in on the conscience , it ( as it were ) burns the believer , even as a firy , or poysoned dart thrown into a mans body , burns and inflames it ; but faith goes to the fountain of christs blood ▪ to the covenant and promises , and draws out of these wells of salvation bucketfulls ( as it were ) to quench it ; or when a challenge comes in backed with temptation , it makes use of the promise , and blood of christ to answer it ; and so faith is as a shield or targe to kepp the dart , and beat it back ; it makes the believer say , i cannot satisfie for this sin ; but here is a promise of pardon to the man that is fled to christ , and to the blood of sprinkling , as i am , and makes use of christ in the promise , for renewed intimation of pardon , or for renewed pardon , as new guilt is contracted , and thus he is keeped quiet , that the challenge wins not in so sar , nor goeth so deep , as to sting him in his vital parts ( to speak so ) the heart of his peace and quietness is keeped still alive , t●ugh he be in quick and sharp exercise under the challenge . ly . because challenges will not soon nor easily be got removed , nor the conscience quickly , and without difficulty calmed , as we see in that fore-mentioned instance of david , psal. . there is need therefore of continuing in the fight , and of drawing conclusions from solid and undenyable premises and grounds , to quiet the conscience , and ward off challenges , so as they may not wound and quite marr peace ; as paul doth , rom. . , . it might have been said to him , thou hast been complaining of a body of death , and that with thy flesh thou servest the law of sin , and is not that a grievous challenge against thee ? it is true ( as if he said ) but there is no condemnation to them that are in christ , that is the making use aright of the targe or sheild of faith ; but to put the matter out of doubt , he goes on , and subsumes , and draws the conclusion ; ( for the words are applicative to himself ; and spoken with a considerable regard to his own particular exercise , set down , chap. . ) i , by faith , am fled to christ for resuge , and so am in christ , and therefore there is no condemnation to me : and indeed , when ever challenges come in from sense , and conscience put through other , or mingled together ( as it were ) blown upon by temptation , which will pursue the believer hardly ; it s needful to reason from the grounds of faith , to ward off the blow , and to queit the conscience : and this , though it be a reflex act of faith , which does not justifie , yet it serves to reason the conscience into peace and calmness ; and there is need of faith acting thus reflexly , though not ( as i said ) to justifie , yet to bring home the peace and comfort of justification , and renewed extracts , and intimations of pardon . ly . it s necessary that believers quiet themselves positively , by comforting & confirming themselves in the faith of what the promise speaks , and in the hope of what they have to expect : the difference betwixt the former and this is , that in the former we draw home answers from the grounds of faith to ward off the dint , and bitterness of challenges ; but that is not enough throwly to calme and settle the soul , therefore the latter is also needful , that the soul positively draw in peace and consolation to it self by believing ; which ( as it is , philip. . ) is able to guard the heart and mind through christ iesus : and we conceive this to be davids exercise , psal. . where , by exercising his faith on the promises , and on the blood of the messiah to be shed , and by wrestling for the intimation of pardon , and peace , he labours not only to get his conscience calmed , but even filled with consolation ; and because the promises are often somewhat wersh and tasteless ( to say so ) if not seasoned and quickned by gods voice going along with them , and putting favour and life in them ; this is the voice of joy and gladness , which he would so fain , hear : therefore the believer insists with god thus , to be-sprinkle his conscience ; and as he looks to the righteousness , and blood of christ for justification , so he looks to it for calming of the conscience ; and this is in effect to be beholden to free grace , as for pardon of fin , so for peace and calmness of conscience ; without which any other thing will not do the turn . as for the d. thing proposed to he spoken of ▪ viz. the times or seasons , or the cases wherein the believer may and ought , in a special manner to make use of his liberty and boldness , in drawing near with full assurance of faith : there is no question , but a believer who hath made use of christ for pardon of sin , and justification , may also , and should make use of him and his blood for the sprinkling his conscience , that he may come to god with boldness and confidence , and there is no case wherein a believer may not aim at this ; but more especially he should , in these cases ; as first , when he is fallen into more gross guilt , as david was , psal . . ly . when that gross guilt , and grievous sinning is waited with great aggravations ; as in that ps. davids sin is aggravated mightily by him and yet he makes application to christ over all that guilt , and all these aggravations of his guilt . ly . when the believer hath through his folly relapsed in sin ; which is not spoken to give a liberty to sin , god forbid , wo to them that make so cursed an use of such blessed doctrine ; but to the commendation of gods free grace , and of the worth and efficacy of christs blood , and for the incouragement of lost sinners , that would fain be at christ for pardon and peace : for as long as the blood of christ hath efficacy and worth , and as far as the promise extends it self , as long and as far may the believer reach his faith for coming up to boldness and confidence ; although for his humiliation , and keeping humble , he may possibly never win at , not recover his former confidence and boldness ; yet looking to the grounds of faith and hope , he may , and ought to study to streach his faith to the attaining of it ; ly . he may , and should thus endeavour confidently to draw near to god , when challenges are quick and very sharp ; yea , when the challenges of conscience are sharpest and most peircing ; though challenges were as so many troups of horses rushing in on him , and the conscience were like a lyon rampant , standing with his claws ready to to tear , he may and should ( humbly taking with guilt ) step to confidently , and make application of the blood of sprinkling ; and indeed this is the very time when in a special manner he should do it ; as it was in the case of the man-slayer , when he was most hotly pursued by the avenger of blood , that was the very time when he was called to flee , and with greatest speed , to the city of refuge ; and the allusion is made to this purpose , heb. . . that by two immutable things ( sayes the apostle ) wherein it was impossible for god to lie , we might have strong consolation who are fled for refuge , to lay hold on the hope set before us ; when may they have consolation and strong consolation ? even when they are fleeing with the greatest haste to the clay of refuge , it s then that the gates of the city are cast widest open to them ; when was it that david made his most earnest and humbly-confident addresse to god for the joy of his salvation ? even when blood-guiltiness was stareing him in the face , and when his very bones were in a manner broken , and when to his own sense , his grace was very much , if not altogether gone , and when he had ( as is were ) forefaulted his right to consolation ; yet even then he comes foreward , draws near to god , humbly maintains his interest in him , and pleads for former manifestations upon the grounds of grace● ly . the believer may and ought , thus to make humbly-confident application to god throw christ , when he finds , to the great grief of his soul , an exceeding in-disposition to duty ; when his praying , repenting , hearing , &c. goe not with him , as he would fain have them ; if there be a real fleeing for refuge , to the hope set before him , he may and should , even in that case step forward , and draw near with humble boldness ; hence , david , psal. . prayes not only for consolation , but for the lively exercise of grace , while he sayes to god , creat in me a clean heart , renew a right spirit within me , and uphold me with thy free spirit : the sense of sin , and exercise of repentance being real and serious , the exercise of faith is then surely native ; and will readily , looking to jesus , go over all that comes in the way of it : in a word , it s then when the humble believer may draw near with full assurance of faith ; even when he hath the real sense of his sin , and danger , and flees unto jesus christ for refuge , he is then warranted to run to the city of refuge , and may confidently go on in his errand , viz. to get pardon of sin renewed , consolation restored , and his spiritual frame righted : it s no doubt a foolish conceit , and a prejudicial mistake , for troubled sinners , first , to seek after peace , and then to make application to christ , or to think that first they must have all the requisits of a good spiritual frame and grace , in the liveliest exercise before they adventure to draw near to god with confidence ; i grant these are very desirable , and the souls desire after them very commendable ; yet if the believer resolve never to draw thus near , till he be as he would be , when shall he do it ? what if david had stood and stuck at that , psal. ? he might have been keeped a-back , and so been unwashen all his dayes ; but knowing the way of gods grace , and the nature of his gracious covenant made with his people , he steps humbly , yet confidently forward in the exercise of faith out over the sense of guiltinesse , and all the aggravations of it , over relapsing in sin , over in disposition , and over many sharp challenges , ( all taken with , and lamented over ) and makes all these together as so many earands to god. the d . use serves to commend the bargan of free-grace , and to hold out the excellency of this blood of sprinkling , which may also mightily encourage the believer to step forward : in prosecuting whereof , i shall . speak a word to the efficacy of this blood of sprinkling . and then , ly . a word to the necessity of it , as to us . for the first , to wit , the excellency and efficacy of it , it may be seen in these four , . in the noble and notable effects that it produceth , or that come by it , even all the great things contained in the promises touched on before ; such as pardon of sin , grace to subdue it , friendship , and peace with god , fellowship with him , conformity to him , the hope of heaven and glory , the sweet serenity , tranquillity and peace of the conscience ; it s as a hiding place from the wind and rain , and a covert from the florm , yea , even as the shadow of a great rock in the midst of a weary land ; when the soul sorely beaten with the storm of challenges , and of the apprehensions of wrath comes under the shadow and shelter of this , it presently finds ease and repose ; what shall i say ? what can i say ? words here may be swallowed up , from this proceed all the glorious priviledges of the people of god possessed and expected , in hand and in hope . ly . it s excellency and efficacy appears in this ; that it hath procured these things , to sinners , to them that had an unclean and polluted conscience ; for who is it , i pray , that may thus draw near to god with full assurance of faith ? it is not such as never had an evil conscience , but such as having an evil conscience , flee unto this blood , and get it sprinkled therewith ; it s these who had their consciences defiled with dead works ; and came to it , and got them purged from these dead works . ly . the excellency and efficacy of it shines furth in the tenderness of the person , that applyes the remedy to such a loathsome sickness , and otherwayes insutable desease , or by any other hand but christs ; having ( sayeth the apostle ) such an high priest over the house of god , ●et us draw near ; the physician is jesus christ himself , his blood is the cure ; and he also is the applyer of the cure ; and o! how very tender , dexterous and simpathizing is he : he even excells in such cures to admiration ; he is a high priest that is holy , harmless , undefiled , separat from sinners , and higher then the heavens ; ( he is holy and harmless himself , he loves these qualities , and is able and willing to work them in these that come to him ) and such an high priest became us , he is one that hath compassion on the ignorant , and such as are out of the way ; who was in all points tempted as we , yet without sin ; that he may from his own experience the more kindly and strongly simpathize with his people , and succour them in all their temptations ; an high priest , that is touched with the feeling of their infirmities ; the a●king of the least finger , or toe in his mystical body , stounds , up as it were , to the very heart of him who is the head thereof , and chap. . it behoved him to be made like to his brethren , that he might be a merciful and faithful high priest , &c. ly . the excellency and efficacy of it appears in this , even in the exceeding great freeness of his applying this cure ; there is no more required , but to come and receive it ; to come , however unclean , and be sprinkled with his blood ; to confess the debt of guilt , and draw out an extract of the discharge , by virtue of his payment thereof ; and if there be any pollution in the conscience , any challenge , or sore , whatever it be , he furnisheth the remedy and cure freely and frankly . now a word to the d thing , viz. the necessity of this blood of sprinkling , if it be so , as we have said , if it be so virtuous and efficacious , is there not here an encouragement for the guilty , to flee to this blood ? and is there not a necessity to make use of it , a very pressing , and vehemently urging necessity ? for as it was not possible for the man slayer to stand with safety before the avenger of blood out of the city of refuge ; so no more can the guilty sinner stand before his own conscience ▪ and far less before the tribunal of god , who is greater then the conscience , till this blood be fled unto , and till he get his conscience sprinkled with it : and therefore , seeing ye have consciences , and guilty consciences , many sins on your score , and though the conscience now sleep , it will most certainly once awake , and turn a hot and hard pursuer far beyond what ever any avenger of blood was , and the longer that it sleep , it will pursue the harder ; and seing christ jesus is as a city of refuge , to whom ye may now flee and be sase ; consider o! consider these words of the apostle of the gentiles , acts . , . which we , in the name of the lord , say over again to you , be it known unto you , men and brethren , that through this man is preached unto you forgivenaess of sins , and by him all that believe are justified from all things , from which ye could not be justified by the law of moses ; and it is the great end and design of the gospel , ●o proclaim the mercat of grace , and to make this offer unto you sinners freely ; seing i say , all this is , o! takewith and be humbled under the sense of your guilt , from which ye cannot be pessibly delivered any other way , and come forward and make use of it : and be-think your selves seriously , i beseech you , if this day of salvation be sitten , and if this offer of grace be despised ; your conscience may and will certainly waken upon you , yea warr upon you most terribly , and ye will never get it quieted ; but if ye will now in time imbrace , and make use of the off●r ; we dare confidently say , to the commendation of gods grace , and of the efficacy of this precious blood of iesus christ , that the sinner can never lay before christ that sin , with what ever aggravations of it , nor the disease , how filthy and loathsome soever it be , but the blood of christ applyed by faith can aboundantly satisfie gods justifie for it , and pacify and purge the conscience from the guilt and defilement of it ; and if god be pacified , the conscience ( being his deputy ) dar no more challenge and pursue to death no more then the avenger of blood could the man-slayer , when once got within the city of refuge ; or the destroying angel , who smote all the first-born of egypt could , or did destroy the israelits , whose houses were be-sprinkled with the blood of the passe-over lamb. the d use is , for strong consolation to believers in christ , and it is threefold , . under the rise of a challenge , when the conscience pursues ; because there is here a city of refuge to run unto , a mediator for sinners , a shield , or targe to keep off such a da● , and to quench or ward off the deadly wound of it : let us make the supposition ( and blest eternaly be god , through jesus christ , it s but a supposition ) what if this had not been ? how dreadful would the very apprehension of a challenge , let be of the vindictive wrath of god have been ? dly . to the sinner that flees to this city , there is strong consolation in this respect , that he shall be made welcome ; and therefore the believer needs not skar to make use of christ , nor to come to this blood of sprinkling ; for he waits for imployment , and its the more to the praise of his exquisit skill , the moe be cleansed and cured by him through the vertue thereof ; ye may therefore come , and not only so , but , come with full assurance of faith of attaining whatever ye want , and would have . come therefore believers boldly to the throne of grace , that ●e may find mercy , and obtain grace to help in time of need , as on this ground the apostle exhorts , heb. . ly . these that have fled to this city of refuge , may quiet themselves ; they are at peace with god , and with their own conscience , their peace is as sure as gods covenant that cannot be annulled , nor altered , is , and as christs purchase is of worth and efficacy ; if the covenant of grace be firm and sure , and if this blood of sprinkling be of value and efficacy , they have certainly solid grounds of peace and consolation : and therefore we exhort believers in christ on all occasions to flee to this city , to renew your applications by faith to jesus christ , and after every defilement to be-sprinkle your consciences with this blood ; and then comfort your selves in it , and bless god , who allows such large and strong consolation on you , and the mediator , who hath purchased it for you , by this his own most precious blood . but some tender , and exercised soul will , belike here , object , and say ; is it not presumption for me , to comfort my self under challenges for sin ? i answer , no , thou taking with the challenge , and being humbled for the sin that is the ground of it , and betaking thy self to this blood of sprinkling , for pardon and purging ; because the apostle commands thee to comfort thy self , and sure he commands none to presume ; to whom , i pray is it that he speaks here ? is it not to them that have an evil conscience , at least in part ? and what sayes he to them ? let us draw near in full assurance of faith , and on what ground , having our hearts sprinkled from an evil conscience : when the conscience through guilt challengeth ▪ we are called to flee to this blood , and having sprinkled it there with , we have warrand , to draw near , and it is not presumption to do so ; nay resting on christ , and comforting our selves in him , under challenges taken with , argues strong faith , wherein he hath great complacency , and whereby he is much glorified ; for presumption will never stand before an evil conscience , nor credit christ , when conscience sharply challengeth : so that if ye come by this new and living way , it is not presumption to lean to christ ; but that is presumption to lean to any other thing ; nay the more humble boldness and confidence there be under challenges , it argues ( as i just now said ) the more and the stronger faith ; because it s the more sickerly founded on the covenant of god , and on the blood of christ ; and it gives god most glory , when the difficulty is greatest : it is no great practique to calm the conscience , when there is no storm , but then indeed it is so , when there are many waves and billows of challenges and discouragements , rising and swelling high in the way , to go over all these , and to grip hard to this rope cast out by him , and confidently , though humbly , and in fear to make use of this remedy , which he hath graciously proposed : it will never be accounted presumption by him , for serious souls to take to themselves gods allowance on them , which is strong consolation to them who are hotly pursued , and flie to this city of refuge ; but it may very readily be accounted presumption to cast at his allowance ; he knows well ( who hath the tongue of the learned ) when to give a word of consolation , and to whom ; and we are not to be wi●er then he . the th use is for advertisement , and warning to others , who are not believers , but ly still in unbelief , and slight our blessed lord jesus ; o! what a dreadful disadvantage , and premunire ( to speak so ) will ye fall under ? your condition is fearful beyond what words can express , or thoughts fully comprehend ; though your conscience sleep now , it will up upon you , and the longer it sleep , it will ( to speak so ) waken the hungrier , and g●aw the sore● : this , o! this , is your great prejudice , ye make your selves obnoxious to the fearce wrath of the almighty god , and to the biteing challenges and tormenting accusatsons of your own evil conscience ; which will be more terrible to you then if hills and mountains did fall on you , the one will be called and cryed for as a favour in comparison of the other ; it will in that day appear , that an evil conscience was , and is a dreadfully evil thing ; and ye will have this aggravation of your guilt , even the dispising of the redeemer , and of the dear price of his precious blood paved for the ransome of sinners ; of the physician that offered perfectly at his own cost to cure you ; and of the cautioner that offered freely and frankly to pay your debt ; ●nd this will wait upon you , to make the prickings , and peircings the woundings and stoundings , the ga●lings and gnawin●s of the conscience mo●e deep and into●lerable : therefore let ●e in the name of the lord , ( who is in earnest with you , and we desire according to our measure to be in earnest with you ) warn you to flee from the wrath to come ; o! know that ye have consciences , and that they ( as i said before ) will once awake ; and when they shall begin to be rouzed , o! but they will challenge , and accuse in a dreadful manner ; lay your account to meet with such un answerable challenges , and confounding accusations ; and if there be no other ground whereon ye can with safety bottom the eternal salvation of your immortal souls , but the righteousness of christ ; if nothing can possibly purge ▪ and pacify , cleanse and calme the conscience , but coming to , and washing at this fountain of the blood of christ ; o! come in time ; if ye cannot wash your selves , put him to it , as david doth , psal. . when he cryes , wash me , cleanse me , purge me , wash me throughly from mine iniquities . it will be no excuse , i assure you , it will be no plea , nor apologie for you in the great day , to alleadge , that ye could not do it ; since he offered himself as a fountain to wash at , and to wash you all in particular that hear me this day , and is doing so very seriously just now , if you will imploy , and put him to it : consider that sad word , ier. . . wo unthee , o ierusalem wilt thou not be made clean ? when shall it once be ? it is not , canst thou not make thy self clean ? but wilt thou not be made clean ? to wit , by me , who am able to do it , and offer to do it freely , if thou beest but honestly willing ; this will be the loud and terrible voice wherewith god and the conscience will in that day cry to many a man and woman that lived under the gospel , and had this offer , wo to thee , thou wouldest not be made clean ; thou wouldest not make use of the blood of christ of this blood of sprinkling , when it was in thine offer ; thou wouldest not come to him that thou mightest have life ; thou wouldst not-take him for a physician to hea● thee , but chose rather to ly still wallowing in thy filthiess , and to rot away and die in thy sores and wounds , then to come to him to be cleansed , and cured by him , though he offered to do both very freely : amongst all the w●es that will be denounced then , and executed against sinners , those against professing christians , who lived under this gospel , and refused to come to jesus christ for life , and neglected so great a salvation , will be the loudest and most terrible ; the woes of chora●in , and bethsaida , and of capernaum will be more in●ollerable in the day of judgement , then those of tyre and sidon ; yea , the● those of sodom and gommorrah ; how yet more terrible and intollerable , suppose ye will be the wo and judgement of them that live now under the clear and bright sun-shine of gospel-light ? let me therefore once more earnestly beseech and obtest you in the name of the lord , by the love you profess to bear to your own immortal souls , to take with your sin , and to flee , and speedily to flee to this city of refuge , set open before you ; least the avenger of blood , the great avenger of this despised and trampled on blood of the covenant , this blood of sprinkling , over-take you ; if you seek not to draw near to god , by this new and living way ; but live and die under your defilement , and at distance from him ; wo upon wo , wo upon wo , will eternally take hold of you . finis . notes, typically marginal, from the original text notes for div a -e exod. . . ps. . v. . . iohn . , . math. . v. . pet. . v. . rom. . v. . . pet. . v. . . . tit. . v. . ● tit. ● . v , notes for div a -e it would be adverted here , at what time the author preached these sermons ; least several of his instances should not seem so pertinent ; it was when temptations to these things were strong . this was in a time when places of power , and trust , were sought after , offered and embraced , under the usurper . * the black-stone is a seat whereon , in some of our universities young scholars use to be set ▪ ordinarily , not without great bot● reluctation and fear , when they are to ●e examined publickly by all the masters , anent their proficiency in learning . the law unsealed: or, a practical exposition of the ten commandments with a resolution of several momentous questions and cases of conscience. by the learned, laborious, faithful servant of jesus christ, mr. james durham, late minister of the gospel at glasgow. practical exposition of the x. commandments. durham, james, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the law unsealed: or, a practical exposition of the ten commandments with a resolution of several momentous questions and cases of conscience. by the learned, laborious, faithful servant of jesus christ, mr. james durham, late minister of the gospel at glasgow. practical exposition of the x. commandments. durham, james, - . owen, john, - . jenkyn, william, - . the second edition revised and corrected, to which are prefixed the commendatory epistles of two famous english divines, dr. owen and mr. jenkyn: there is also affixed an alphabetical table of the principal matters handled in the whole book; likewise the errata that are escaped in the third edition, they are printed and amended in their right place in this second edition. [ ], , [ ] p. printed by robert sanders, printer to the city and university, and are to be sold in his shop, glasgow : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- commentaries -- early works to . conscience -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the law unsealed : or , a practical exposition of the ten commandments . with a resolution of several momentous questions and cases of conscience . by the learned , laborious , faithful servant of jesus christ , mr. james durham , late minister of the gospel at glasgow . thy commandment is exceeding broad . psalm . . the second edition revised and corrected , to which are prefixed the commendatory epistles of two famous english divines , dr. owen and mr. jenkin : there is also affixed an alphabetical table of the principal matters handled in the whole book ; likewise the errata that are escaped in the third edition , they are printed and amended in their right place in this second edition . lord let glasgow flourish through the preaching of thy word . glasgow , printed by robert sanders , printer to the city and university , and are to be sold in his shop . . to the right honourable , truly noble , and renownedly religious lady , my lady marquess of argile . noblest madam , had it so seemed good to the soveraign , holy , and infinite wise god , he might at the first moment of his peoples conversion , have quite expelled all , even the very least remainders of indwelling corruption , and perfectly conformed them to his own image in holiness ; but he hath in the depth of his insearchable wisdome , otherwise disposed for ends best known to himself : concerning which ( what ever may be , even here , our strongely-probable , and , in a good measure , quieting conjecturs as to some of them ) it will be our wisdom to make a reference for full satisfaction to the day of that great solemn and celebrious general assembly of the first-born , wherein all such references shall be called and satisfyingly discussed : and seeing he hath thought it fit that some relicts of sin ( but exauctorated of its ringe and dominion ) should indwell ; and that thereby the spiritual constitution of sojourning-saints should be a mixture of grace and corruption ( each of these , notwithstanding , retaining still its own natural irreconcileable antipathy with the other , and lusting against the other ; so that in all their actings , both gracious and sinful , they are still divided ; and neither one , as they were before regenerating grace , nor as they shall be in glory ) its highly congruous and sutable to the same ins●nit wisdom , that there should be a proportionable and correspondent mixture in the dispensations of his providence towards them while one this side , heaven , some more smiling , and some more cross : the flesh and unregenerate part requiring crosses to whip it up , and drive it forward ; and the spirit and regenerate part calling for them also , to keepit awake and on its guard , against the surprising prejudice and hurt it may sustain from the restless ill neighbour , and troublesome companion , a body of death , that cleaveth close to them , as a girdle doth to the loins of a man , by reason of which they have not many hours , let be days , to do well to an end : when their constitution cometh to be purely grace , perfectly defecat and refined from all the dreggy and dro●sy mixture of indwelling corruption then will their lot be pure solace and joy , even perfection & perpetuity of joy , without any the least mixture of sorrow or trouble of what ever sort ; but till then ( and blessed eternally be god , it is not long to that , even but a moment ) trouble and sorrow , less or more , will wait on them who through much tribulation must enter into the kingdom of god ▪ yet on a just reckoning there will be found no real nor well grounded reason of dissatisfaction with this wise disposal of divine providence , since he never afflicteth , nor are they in heaviness through one or more , or even manifold temptations ; but when there is need , and such need that a few serious reflections will constrain the patient to acknowledge it , and to say , this same particular cross so and so circumstantiated , could not well have been wanted without a greater prejudice ; nay , considering the inseparable connection that god in his eternal and unalterable decree , hath established betwixt the end and all the means that lead to it ; when ever such and such a cross is actually met with , there is ground to think that it is as necessary as the salvation of the christians is ▪ that cross being appointed as one mean with others , to bring about the purposed end , to wit , the salvation of such a person : which one consideration ( that they are appointed thereunto , as the apostle , writing to the thessalon●ans , asserteth ) well pondered , would contribut , not a little to reconcile the most sadly crossed and afflicted children of god , a great deal more to their respective crosses ; and would make them to be taken up and borne more patiently , pleasantly , and chearfully ; and would with all make them to look out on them with a less formidable & more amiable aspect than ordinarily they do . and since , in the second place , all there afflictions are afflictions only of this present time , for a season , and but for a moment , not protracted according to desert one minute beyond death , let be eternities length ; since moreover the heaviest loads , and greatest measures of them are but light and moderate afflictions , and his severest correctings of them are in measure with judgment and discretion ; he stayeth his rough wind in the day of his east wind , and doth in great wisdom suite and proportion the tryals of his people to their strength and standing ; in his faithfulness , not suffering them to be tempted above what they are able , but with the temptation making a way to escape that they may be able to bear it : it s not his manner to put new wine into old bottles , nor to sew a piece of new cloath unto an old garment . he that teacheth the husband man discretion , about the fit time and season of plowing , tilling , sowing , harrowing , and reaping of every kind of seed and grain , according to its nature ; and how to thresh out these several sorts of seed & grain by fit means and instruments , can , being wonderful in counsel , and excellent in working , with infinitely more wisdom , skill , judgment , discretion , and tenderness , pitch the fittest seasons , kinds , measures and durations of his people afflictions , according to their several necessities , dispositions , standings , capacities , and abilities . and since withal , our soveraign lord the king , the king of saints , out of the absoluteness of his dominion , and the super-aboundance of his richest grace hath imposed upon every cross that his people meet with , not excepting ( to say so ) vessels of the greatest burden of affliction that sail up and down the sands , as it were , of the troublesome sea of this world , the tole and custom of some spiritual good to be payed to them ; allowing , warranting , and commanding them by his commission granted to them under his great seal for that effect , to demand , require , and exact it from every occurring cross and affliction : and if there shall be any demur or delay , let be seeming denyal to pay this custom to wait and search for it , and with a piece of holy peremptoriness , to persist in the exacting of it , as being most certainly , without a possibility of misgiving , to be got therefore which the commission ( more and more endeavoured to be really believed and made use of according to the granter's mind ) should be produced ; wherein he hath given the highest security that all things ( having a special look at all their afflictions , as the context , in the confession of most , if not all judicious commentators putteth beyond debate ) shall work together for good to them that love god , and are the called according to his purpose ; where he hath , to speak so with reverence to his majesty , condescended some way , to abridge his own soveraignty and absolute dominion , ingaging himself by covenant , that though he may do what he will , yet he shall will to do nothing but what shall be for his peoples good ; so that in all his dispensations towards them , his absolute dominion and his good will shall be commensurable , & of equal extent , the one of them never to be stretched one hairs breadth beyond the other ; and even in the most dark , involved , intricate , abstruse and mysterious providences wherein they can read and take up least of his mind ; and wherein he ( seeming to walk either in the greatest absoluteness of his dominion , or in the sharpest severity of his justice ) refuseth to give a particular account of his matters and motions , hath wonderfully stooped & condescended to give this general , sweetly-satisfactory account , that they shall work for good , even their spiritual good and profit , the purging of sin , and their further participation of his holiness : o! that all the graciously sincere lovers of god , and the effectually called according to his purpose , might from the lively faith of this , be perswaded and prevailed with , to set themselves down at the rece●t of these customs from the many crosses and afflictions that come in their way , with a fixed resolution to suffer none of them to pass without paying the custom imposed by the king ; the faithful , diligent , close , and constant following of this imployment would inspeakably inrich , and more than make up all their losses , infinitly beyond what gathering in the customs of the rarest and richest commodities of both the in●●es could possibly do , were they all ingrossed and monopolized to that most honourable society of the godly ; and would help them to bear out a great spiritual rank and port , sutable to the state of the king , and as it becometh them that are priviledged to be collectors of such customs under him. it is now , noble madam , a long time , not far from towards . years ( what ever was before ) since your ladyship was known by some to be helped , through grace , seriously to sit down at the receit of these customs from the cross and afflicting dispensations which then occurred to yo● , whereby ye did observably improve , better , and increase your spiritual stock and state , some-way to the admiration of standers by ; and since that time , for most part of it , you have been in the holy providence of god , tryed with a tract of tribulations , each of them more trying than another ; and some of them such , that i think ( as once the blest author of this treatise on occasion of a sad & surprising stroak , the removal of the desire of his eyes , his gracious and faithful wi●e , after a whiles silence , with much gravity and great composure of spirit , said , who could perswade me to believe that this is good , if god had not said it : ) if all the world had said and sworn it , they could very hardly , if at all , have perswaded you to believe that they were good : but since god , that cannot lye , hath said it , there is no room left to debate or doubt of it , let be to deny it ▪ and if your ladyship ( as i hope yo● haue ) hath been all this while gathering up the customs 〈◊〉 spiritual good and gain , imposed upon these many , various , and great tribulations , wherewith the lord , no doubt , on a blessed design of singular good to you , hath thought fit to exercise you beyond most persons living , at least of your so noble station and extraction : o! what a vast stock and treasure of rich and soul-inriching precious experiences of the good and profit of all these afflictions and tribulations must you needs have lying by you ? what humility and soft walking , what contrition and tenderness of heart ; what frequency and fervency , what seriousness and spirituality in prayer ? what sitting alone and keeping silence because he hath done it ? what justifying of god , and ascribing righteousness to him in all that he hath done ? what sweet soli-loquies communings with the heart one the bed , self-searchings and examinations ? what delight-some meditations on god , and on his law ? what mortification of lusts , what deadness and denyedness to , and what weanedness from all creature-comforts and delights of the sons of men ? what solicitous securing of the grand interest amid'st these shakings-loose of all other interests ? what coveting of , and complacency in fellowship with god the father , and with his son jesus christ , while your other fellowship is made desolate ? what accounting of all things , so much in account amongst men , to be but loss and dung in comparison of the excellency of the knowledge of jesus christ the lord ? what growing disconformity to the world , by the renewing of your mind ? what transforming into the image of god from glory to glory , as by the spirit of the lord ? what examplary holiness in all manner of conversation ? what postponing of all particular & self-interests to the publick interest of his glory ? what waitings and longings for the coming of his kingdom ? what desires and designs faithfully to serve your generation according to his will ; and when that is done , what groanings to be uncloathed and cloathed upon with your house from above ? and what lively longings , with sweet submissions to his will to be dissolved , and to be with jesus christ , which is best of all ? how much in the mean time of a stranger 's and pilgrim's deportement with published practical plain declarations to the world that this is not your country ? but that you are in expectation of one , even a heavenly country , so that god is not ashamed to be called your god ? finally , what practical and experimental knowledge of , and clear insight in that notable and none-such art of making out of god , and making up in him what is missing amongst the creatures ? a little of whom can go far , inconceivably far , to fill up much empty and voyd room , through the removal of many and most choice creature-comforts ? what possible loss or want is it that cannot be made up in him ? who is god all-sufficient , and in whom , what-ever is desirable and excellent amongst them all , is to be found in an eminently transcendent , and infinitely more excellent way ; and from whom , as the inexhaustibly full fountain , and incomprehensibly vast , immense , shoarless , boundless , and bottomless ocean of all delightful , desirable , imaginable , and possible perfections , the small drops , and little rivulets of seeming and painted perfections scattered amongst the creatures , issue forth : o! beautiful and blest fruits of afflictions , yet not brought forth by afflictions of themselves , but by his own grace working together with , and by them ; a part of whose royal and incommunicable prerogative , it is ( not communicate nor given out of his own hand to any dispensation , whether of ordinances , or of providences more smiling or more cross , abstractly from his blesing and grace ) to teach to profit . if your ladyship be not thus inriched , and if your stock and revenue be not thus bettered , i take it for granted that it is your burden , and more afflicting to you than all your other afflictions ; & that it is with-all singly aimed at by you , and diligently driven as your greatest design in the world . i could from my own particular certain knowledge and observation , long agoe , and of late ( having had the honour and happiness to be often in your company , and at some of the lowest ebbs of your outward prosperity ) and from the knowledge of others more knowing and observing than i , say more of your rich incomes of gain and advantage , of your improvements , of the countervailings of your dammage , and of the up-makings of all your losses this way , than either my fear of incurring the construction of a flatterer with such as do not know you as i do , will permit ; or your christian modesty , sobriety , and self-denyal will admit ; and to undertake to say all that might truly , and without complementing ( too too ordinary in epistles dedicatory ) be said to this purpose , would be thought by your lady-ship as far below you to crave , or expect , as it would be above me suitably to perform . now madam , being fully perswaded that this savoury , sound , solid , soul-searching , and soul-setling treatise , will be acceptable to , and improved by your ladyship , for furtherance of this your spiritual good and advantage , beyond what it will be to , and by most others : i find no need of any long consultation with my self , to whom to address its dedication , you having in my poor esteem on many accounts , the deserved preference of many ( to say no more ) ladys of honour now living ; and since with-all i nothing doubt , had the precious , and now perfected author been alive , and minded the publication of it with a dedication to any noble lady , your self would have been the person , of whom , i know , he had a high esteem , having himself , before his death , signified his purpose of dedicating his piece on the canticles to your lady-ships noble and much noted sister in law , my lady v●-countess of kenmure . it needs no epistles of commendation to you , who was so throughly acquainted with its author ; the reading of it will abundantly commend it self , and as a piece , though posthumous , of his work , commend him in the gates . i shal only now say , which will much indear it to you , and to all the honest-hearted students of holiness , that it is for most part , very practical ( and what is polemick in it ) at that time much called for ) is by a true information of the judgement directly levelled at a suitable practise ) and your ladyship knoweth that the power , yea , the very soul & life of religion lyeth in the dew practise of it ; and indeed we know no more in god's account than we do through grace , singly and seriously design and endeavour to practise ; they all and they only having a good understanding , that do his commandements , and to do , and keep them , being his peoples wisdom and vnderstanding in the sight of the nations who here of these statutes , and are constrained to say , surely this is a wise and vnderstanding people ; the greatest measure of meerly apprehensive and speculative knowledge of the truths and will of god , doth not make truly wise , because not wise to salvation , nor evidenceth the persons that have it to be really happy , the lord not having pronounced them to be such that only know , but who knowing these things do them ; though , alase , many not at all , or but very little considering this seek to know only , or mainly , that they themselves may know , or that they may make it known to others that they do know ( a notable disappointment of the end of all sound scripture-theologie , which is as to the whole , and every part , head and article thereof , practise , and nor mere speculation ) the great soul-ruining practical error of many professors of this knowing age upon the one hand ; as there is another error in practise , lamentably incident to not a few well-meaning souls , on the other hand , whereby desiring and delighting only to hear , read , and know what speaks to their present case and spiritual exercise , or immediatly presseth somewhat in practise , they much weary of , and listen but little to what serveth for more full and clear information of their judgments in the literal meaning of the scriptures , in the doctrinal part of religion , and in what may increase , better , and advance their knowledge in the principles thereof , till they be sound in the faith , established in the present truth , and have their loins girt about with it ; whereby it comes to pass , that although some such may , through grace , have chosen the better part which wil not be taken from them ; yet they are not only through their ignorance filled with many confusions , and with perplexing , and almost inextricable fears and doubts about their own spiritual state and condition , but are also eminently exposed to the dreadful hazard of being catched and carryed a away as a ready prey , by every error and sect master , plausibly pretending but any the least respect to the practise and power of godliness ; which hath been very prejudical to the church of god in all ages , and most observably in this , as ther is much ground to fear it may yet further be , if we be tryed with warm and sutable tentations . happy therefore , yea , thrice happy they , who are by the skill and conduct of him that is given to be a leader and pilot to his people , helped to stemm the port , and to steer a streight & steddy course betwixt the shelves & rocks of these extreams , on the right and left hand , on which thousands have spilt and made shipwarck ; and to make it their business as to seek diligently after knowledge of the truths of religion ; to cry and lift up their voyce for it as for silver and for hid treasure ; and to run to and fro thorow the use of all divinely appointed means that knowledge may be increased ; so , vigorously to drive it as their design , to practise all they know , and to have their practise foot-side with , and marching up , the full length of their knowledge and profession . that your ladyship may more and more ( as you , through grace , already in a great measure do ) thus stemm the port , fetching some more wind to fill your sails from god's blessing on this judgement-instructing and affection-moving practical treatise , till you arrive with a plerophory of faith with up-sails top and top-gallant , at that peaceful port and heavenly harbour of rest , prepared for the people of god , is the serious desire of noble madam , your ladyships much obliged , and devoted servant for christs sake . to the christian reader . the subject matter of this treatise must without all controversie be passing excellent , it being not only a portion of divinely-inspired scripture , but such portion of it as is the moral law ; the most straight infallible , perfect , an perpetually ▪ binding rule of life and manners , that short summary and abrid gment of all called ▪ for duties and forbidden sins ( whatever s●●inions ( with whom anabaptists and arminian-remonstrants on the matter joyn hands ( on a woeful design to transform the gospel into a new law or covenant of works , that thereby in place of the righteousness of faith , and righteousness of works may be established , by their alledged supplements and amendments of , and addi●aments to it , to be made in the new testament ; and papists by their vainly boasted-of works of super-e●ogation and counsels of perfection , whereby they would have the law out done by doing more than it requireth , audaciously averr to the contrary ; ) even these ten-words ( afterward contracted by the lord christ into two words or commandments ) immediatly pronounced by god himself , and twice written with his own finger on tables of stone , comprising a great many various matters and purposes ; so that it may without any the least hesitation or hyperbole be asserted , there was never so much matter and marrow , with so much admirably-holy , cunning , compended , couched , and conveyed in so few words , by the most laconick concise , sententious and singularly significant spokesman in the world : and no wonder , since it is he that gave men tongues , and taught them to speak , that speaketh here , who hath infinitly beyond the most expert of them , ( being all but battologists and bablers , beside him ) the art of speaking much , marvellously much in few words ; and would even in this have us according to our measure humbly to imitate him : and no doubt it is one of the many moe , and more grosse evidences of the declension of this generation from the ancient , lovely , and laudable simplicity , that many men forgetting that god at first appointed words to be the external signs of the internal conceptions of their minds , and foolishly fancing that because they love and admire to hear themselves talk , others do or are obliged to do so ; affect to multiply , words , if not without knowledge , yet without necessity , and with vast disproportion to the matter ; and whereas a few of their words rightly disposed , might sufficiently serve to bring us to the very outmost border and boundary of their conceptions , and also to make suitable impressions of them ( all the end of words ) yet ere we can come that length , we must needs wear away our time , and weary our selves in wandring through the wast wilderness of the unnecessary and superfluous remainder of them : and this doth usher in , or rather is ushered in , by other piece of neighbour-vanity , whereby men wearing of wonted and long worn words , though sufficiently significant , grow fond upon ●ovel , new coyn'd and never before heard of ones , stretching their wit ( if supperfluity of words , though both n●w and neat , be worthy to be placed amongst the productions of wit ; for thereby we are made never a whit the wiser , nor more knowing ) and putting their invention on the tenters to find out ( no new matter but ) n●w words , whereby often old , plain and obvious matters are intricated and ob●cured , at least to more ordinary readers and hearers , a notable perversion of the end of words for which the instituter of them will call to an account ; neither are they satisfied with such curi sity in coa●ser and more comm●n matters ▪ but this alien and fo●raign , yea even romantick and wanton stil● of language is introduced into , and malepartly obtruded upon theologick● and most sublimely spiritual purposes , whether discoursed by vive voyce , or committed to writing ▪ ( which ought i grant to be spoke as becometh the oracles of god , with a grave appositness , of phrase , keeping some proportion with the majesty of the matter , that they may not be exposed to cont●mpt by any unbecoming incongruity or baseness ) by which it cometh to pass to the inspeakable prejudice and obstruction of edification , that many in their niceness , n●useating ▪ form of simple and sound words , are ready to ●iss and ho●● off the theater of the church the most precious and profitable points of truth though abundantly beautiful , majestick and powerful in their own native spiritual simplicity , ●s unfit to act their part , and as being but dull and blunt things , if not altogether unworthy to be owned ▪ and received as truths ; if they appear not , whether in the pulpit or press , cloathed with this strange and gaudi● attire , with this comedians coat dressed up with the feathers of arrogant humane eloquence , and be ▪ daubed with this rethorick and affectedly belaboured elegancy of speech ( which our truly , manly , and magnanimous christian-author did undervalue : and no great wonder , since even the heathen moral philosopher senec● did look at it as scarce worthy of a man ; for writing to his lucil●us , he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart ; and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things ▪ comparing such to diverse young m●n well trimmed and frizli● , who seem as they were newly come out of a box ; from which kind of men nothing firm nor generous is to be expected . and further affirmeth that a vertuous man speaketh more remis●y , but more securely , and whatever he saith ●ath more confidence in it than curiosity ; that speech being the image of the mind , if a man disguise and polish it too curiously , it is a token that the speaker is an hypocrit and little worth : and that it is no manly ornament to speak affectedly ) nay , this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words , or word-wisdom monopolizing men of this age , that if the great apostle paul who spoke wisdom ( though not of this s●rt , nor of this world ) amongst them that were perfect , and did upon design , not from any defect , decline all wisdom of words , all inticing words of mens wisdom and excellency of speech , that the cross of christ might not be made of none ●ff●ct , and that the faith of his hearers might not stand in the wisdom of men but in the power of god , and who loved to speak in the demonstration of the spirit and of power , wherein the kingdom of god consist●th and not in word●● if that great apostle were now preaching , he would probably be looked at by such words and wi●e heads as but a weak man , and of rude and contemptible speech , ( as he was by the big talking doctors of the church of corinth , ) if not amere bable● , as he was by the philosophers and orators at athens ▪ the subject matter i say of this treatise must needs be most excellent , being the spiritual , holy , just and good law ; the royal law , binding u●to the obedience of god our king ; the law which jesus christ came not to destroy but to fulfil : whereof he is the end for righteousness to every on that believeth ; which doth as a school moster lead to him ( by discovering the holy nature & will of god , and mens duty to walk conformly to it , by convincing of the most sinful pollution of our nature , heart , and life , of universal disconformity to it , and innumerable transgressions of it , of the obligation to the wrath and curse of god because of the same , of u●●er inability to keep it and to help our selves out of this sinful and wrathful estate ; by humbling under the conviction and sense of both , by putting on to the renunciation of self-righteousness or righteousness according to this law ; and finally by convincing of the absolute and indi●●●nsable necessity of an other righteousness , and so of this imputed righteousnes● ) ; the law that is so very necessary to all men in common , and to every regenerate and unr●generate man in particular ; from which , ●re one jote or title can pass unfulfilled , heaven and earth must pass ▪ and which the prince of pastors , infinitely skilful to pitch perti●●nt subjects of preaching , amongst many others made choice of , to be a main subject of that solemn sermon of his on the mount ; wherein he did not , as many would ●ave expect●d ▪ soar alost in abstruse contemplations , but graciously stooped and condescended to our c●●●●ity for catching of us , by a plain familiar and practical exposition of the commands ( as indeed religion lyeth not in high flown notions and curious speculations , nor in great swellings of words , but in the single and sedulous practise of these things that are generally looked on 〈◊〉 low and common , as the great art of preaching lyeth in the powerful pressing thereof ) infin●●ting of how much moment the right uuderstanding of them is , and how much religion ly●●● in the serious study of suitable obedience thereto , not in order to justification , but for glorifying god , who justifieth freely by his grate through the redemption that is in jesus ▪ without which obedience or holiness no man shall see the lord. and if the treatise bear but any tolereable proportion to such a text and theam , it cannot but have its own excellency ; and , that thou ma●st be induced to think it doth , i shall need only to tell thee that it is ( though , alass , posthumous and for any thing i know never by him intended for the press , otherwise it had been much more full , for ●e is much shorter on the commands of the second table , then on these of the first , touching only on some chief heads , not judging it fit belike at that time and in that exercise , to wit , sabbath-day-morning lectures before sermon , to dwell long on that subject ( which a particular prosecution would have necessitated him to ) especially since he was at that same time to the same auditory preaching sabbath afternoons on the third chapter of the epistle to the colossians , a subject much of the same nature , but what he saith is material and excellent ) great mr. durhams ; who had some excellency peculiar to himself in what he spoke or writ ▪ as appeareth by his singular and some way ▪ s●raphick comment on the revelation , wherein with aquiline-sharp-sightedness from the top of the high mountain of fellowship with god , he hath deeply pryed into , and struck up a great light in several mysterious things much hid even from many wise and sagacious men before ; and by his most sweet and savoury , yet most solid exposition of the song of solomon , smelling strong of mor● than ordinary acquaintance with , and experience of th●se several influxes of the love of jesus christ upon the soul , and effluxes of its love ( the fruit and effect of his ( towards him , wherewith that delightful discourse is richly as it were imbroydered ; the greatest realities ( though indeed sublime spiritualities ) most plainly asserted by god , and most powerfully experienced by the godly ( whose souls are more livelily affected with them , than their very external senses are by the rarest and most remarkable objects ; and no wonder since every thing the more spiritual it is , hath in it t●● greater reality , and worketh the more strongly and efficaciously ) however of late , by an unparalieledly-bold black ▪ mouthed blasphemous scribler nefariously neck named , fine romances o● the secret amouts betwixt the lord christ and the believing soul , told by the non-conformists-preachers . what ? are these and the like , let him kiss me with the kisses of his mouth , for his love is better than wine ; thy name is as an oyntment poured forth , therefore the virgins love thee ; we will remember thy love more than wine , the upright love thee ; behold thou art fair my beloved , yea pleasant , also our bed is green . a bundle of myrrh is my beloved unto me , he shall lye all night betwixt my breasts — i sat down under his shadow with great delight , and his fruit was sweet to my taste ; he brought me to the banqueting-house , and his banner ●ver me was love ▪ stay me with flagons , comfort me with apples , for i am sick of love ; his left hand is under my head , and his right hand doth imbrace me ; my beloved is mine , and i am his ; i am my beloveds , and his desire is towards me ; i found him whom my soul loved , i held him and would not let him go ; set me as a seal upon thy heart , and as a seal on thine arm ; love is strong as death — many waters cannot quench love , neither can the floods drown it ; i charge you o daughters of jerusalem , if ye find my beloved , that ye tell him , i am sick of love . come my beloved , let us go up early to the vine-yards , let 〈◊〉 see if the vines flourish — there will i give the my loves ; make hast my beloved & be thou like to a r●e , or to a young heart on the mountains of spices . how fair and how pleasant art th●● , o love for delights ! o my dove — let ▪ me see thy countenance , let me hear thy voice , for sweet is thy voice , and thy countenance is comely , thou hast ravished my ●eart my sister my spouse with one of thine eyes , with one chain of thy neck ; turn away thine eyes from me , for they have over come me — he that loveth me shall be loved of my father , and i will love him and manifest my self to him . if any man love me he will keep my words , and my father will love him , and we will come unto him and make our abode with him : as the father hath loved me , so have i loved you , continue ye in my love : if ye keep my commandements , ye shall abide in my love , even as i have kept my fathers commandements and abide in his love . the love of christ constraineth us : we love him because he first loved 〈◊〉 the love of god is shed abroad in our hearts by the holy ghost given unto us : whom ●aving not seen ye love , & whom though now ye see him not , yet believing ye rejoyce with joy unspeakable & full of glory ▪ that ye may with all saints be able to comprehend what is the breadth , and length , & depth , & heighth , and to know the love of christ that passeth knowledge . are these i say , romances : are th●se fancies , factions , and forg●ries ? are these fables cunningly devised and told by the non conformists-preachers ? did the apostle thunder the great anathema ma●an●●h● , against men for their not h●●ing a meer romantick end fancied love to the lord jesus ? ( the execution of which dreadful doom will ●e a solid proof of its reality , and a sad reproof for denying it to be so . ) dare the most proud , petulant , perverse , and prodigiously profane prater , pretending but to the name of a christian , say it ? if these most real love communications and intercourses betwixt the lord christ and the believing soul , be but romances , then the whole bible ( whereof these make so considerable and so comfortable a part ) may be reckoned a romance ( which be like this romantick divine will not so much demurr making small account therefore , and audaciously alleadging the english bible to be a book in some places erroneous , in ●ome scarce sense and of dangerous consequences ; loath would he be to deal so by grand cyrus , cleopatra , and his other darling romance● ? ) if there be no real but romantick and fained love betwixt christ and the christian , then no real christianity , no real christ ( whom this new doctor dreadfully de●aseth under the poorly palliated pretext of exalting him , affirming , that his unparalleled civility , and the obliginness of his deportment , seems to be almost as high an evidence of the truth and divinity of his doctrine , as his unparalleled miracles were , otherwise he would be a base and pro●●ig●t impostor ; what would this young divine ) for old divines , and even great calvin b● name , amongst the rest , he despiseth as a company of ●●lly systematicks ) have said and thought of the divinity of the person end doctrine of blessed jesus , if when on earth he had more frequently ( as he might and probably would have done under the same circumstances ) spoke and deals so roughly and roundly as he did when he called herod a fox , and scourged the buyers and sellers out of the temple , and had seemed to be as uncivil and of as little obliging a deportment as his harbinger , john baptist , he would be like have doubted of his divinity , and deemed him but ● ba●e impostore , if not peremptorily pronounced that he had a divel ▪ ) no real redemption , no real redeemer ; no real misery , no real mercy ; no real heaven , no real hell ( but ah ! the real acting of its story will easily and quickly refute this romantick conception of it . ) and in fine , no real god : all is but one intire fine romance fable and figment ; the lord against whom this mouth is opened thus wickedly ▪ wide , and is by an other rabsh●keh railed on at such a rate of rage ▪ rebuke the spirit which , prompteth to the venting this damnable and diabolick , nay hyper diabolick doctrine ( for devils believe that there is one god , and tremble and that jesus christ 〈◊〉 the son of god , whom even in his state of humiliation they acknowledged to be so , and from the dread of him deprecated his tormenting them before the time ; but this desperado would on the matter drive us into a disbelief of both & yet droll us out of all dread being tormented on that or any other account either before the time or a● it , ( because of which its teacher , ) of late better taught ( if 〈◊〉 would humble himself to receive instruction , ) by famous doctor owen ▪ by acute master marvel , and by the grave author of the fulfilling of the scriptures , in his second part ) deeply deserves not only to be cast out of the protestant churches , but to be hissed and chased out of the christian world. and as appears finally , by that divinely politick and profoundly wise treatise of scandal , in general , and of scandalous divisions , in particular : which both preachers and professors of the gospel , should read , and read again , in these sad times ; wherein ( alass ! ) there is so much offence given , and so great a readiness to take offence . of none of which treatises , nor of any other so brief a treatise on the commands , this piece will , i humbly suppose , be found to fall much , if any thing at all , short ▪ wherein the light of the glory of the lord , in the face of jesus christ , that shined in upon the heart of his servant , hath so brightly and radiantly darted forth it ▪ s beams , that he hath clearly shewed us the . abominations of our hearts ▪ and by digging , hath discovered great abominations , and greater , and yet , greater than these he that searcheth jerusslem with candles , hath by putting the candle of the true meaning , of the law of the lord into his hand , made him go down and search into the very inward par●s of the belly , and b●wels of the corruption of our nature ▪ and to ransack the most retired corners of the closse cabinet of the deep deceitfulness , and desperate wickedness , that is lodged and locked up in our hearts ▪ he hath given to him as it were , the end of the clew of search , whereby he hath ●ollowed and sound us out , in those many turnings , and traversings , windings and wandrings , of the labyrinth of this great mystery of iniquity that worketh in us . he hath therein also , marvellously helped him with exquisite skill , as it were anatomically to diffect , even to some of the very smallest c●pillar veins ; a great part of the vast body , of the many & various duties succinctly summed up in these ten words , of this holy law : a transumpt and double whereof , was ●s v●vely written , and deeply ingraven upon the fleshly tables of the author's heart , and one the whole of his visible deportment , as readily hath been on many of the sinful sons of adam . not to detain thee long ; let me for provoking , and perswading , to consider what the blest author , being now dead , yet speaketh in this choyse treatise ( and more especially to the inhabitants of glasgow , now the second time ) only say , that amongst many other distempers of this declined and degenered generation , there is a great itching aster some new and more notional and a loathing of old and more solid and substantial things in religion ; whereof this is a demonstration , that though there ●e very few subjects more necessary and useful than what is treated of here , yet there is almost none more generally slighted ▪ as being a very common and ordinary subject , and but the ten commands fitter to be read and gote by r●●t by children , or at best to be studied by rude and ignorant beginners ▪ by apprentices and christians of the lowest form in chris● ▪ school , then by professors of greater knowledge and longer standing , who suppose themselves , and are it may be supposed by others , to have passed their apprentiship , to be grown deacons in the trade of religio● , and to have commenced masters of art therein ; who someway disdain and account it below them to stay a while and talk with moses at the foot of mount-sinai , as if they could per saltum ▪ or by one falcon-flight come at the top of mount sion , and there converse with and make use of jesus christ ; whence it cometh to pass that not a few are lamentably ignorant of the very letter of the law , and many more but little infight in the spiritual meaning thereof ; which ignorance is waited with many unspeakable great prejudices ( that are to be considered with respect to the various states of men , as regenerate or unregenerate ▪ and the several degrees of their ignorance ) . it very much incapacitateth for selfe-searching and examination , a considerable piece , ●ea a sort of ● spring of the exercise of godliness , how i pray , can a person to any purpose search and try his heart and ways , being altogether , or in a great measure ignorant of the rule according to which the search ought to be accomplished ? . it keepeth men much inacqainted with and great strangers to the knowledge of themselves , of their state , frame and walk , so that they can seldome or never be in case to make a knowing distinct and feeling representation of the posture of their spiritual affairs to god. . it is the mother and nurse not of any true devotion ( as papists ignorantly or impiously avert ) but of much carnal security and false peace ; the uninformed or ill informed conscience of the sinner being misconced from and sadly secured against the most just and best grounded challenges ▪ being often ignorant when fin is committed , and when duty is ommitted or unduly performed ; every fin being a transgression of this law , and every duty a peice of conformity to it ; how can a man be ignorant altogether or in great part of the just extent and spiritual meaning thereof , be as he ought , challenged and accused by his own conscience either for the commission of the one , or for the omission or mis-performance of the other ? . it not ably obstructeth the exercise of humiliation , repentance and self loathing ; for how can the breaches of this law in omissions , and commissions , be distincty and particularly repented of and mourned for , when they are not so much as known to be breaches of the law in general , let be of what particular command thereof ? and though they were some way confusedly known to be br●a●●es of it in general , if there be not a distinct knowledge of the command that is broken , the conviction will not readily be so quick , nor the sorrow so pricking ; we have need for our humbling to be bound with the convincing and undeniable evidence of our being guilty of the breach of such a command in particular , that we may not get it shifted nor shaken off . . it manifestly standeth in the way of serious and effectual indeavours in the strength of grace to amend what is amiss , and speedily without delay to turn our feet unto his commandments ; there being no gr●●●d to expect that men will in good earnest think of righting wrongs , whereof they are ignorant ▪ or not so throughly ▪ perswaded ▪ . it hath a mighty tendency to the cherishing of spiritual prid , and that good opinion and conceit of mens own rightcousness , which is as natural to us , as it is for sparks of fire to flye upwards ; and when men know not often when they sin , nor how much they sin , they will be the more easily induced to think they are not so great sinners , nor haveso much reason as is talked of ▪ to be so very far and altogether out of conceit with themselves ; and what may here be the death ▪ ill of a natural unrenewed man , may be the dangerous distemper of a child of god ( which as the gr & prejudice doth natively and necessarily result from all the six preceeding prejudices thereof , and maketh it appear to be exceedingly and out of measure prejudicial ) it keepeth much from the through conviction and kindly sense of the absolute and indispensable necessity , great usefulness and steadableness and matchless-worth of precious jesus christ the saviour , and of his imputed righteousness ; from having daily recourse to him , and making use of him as made of god unto his people both righteousness and sanctification ; from lying constantly a bleaching as it were , at the fountain opened to the house of david , and to ●he inhabitants of jerusalem for ●in and for uncleanness ▪ from ●o●l edifying-refreshing and someway transporting admiration at the absolute perfection of his righteousness , that can cover and make as if they had never been , so very many ▪ and various violation ▪ of the holy law of god ; from new and fresh convictions on all occasions of the unspeakable obligation the people of god lye under , to him who hath perfectly fulfilled this law , and in their stead taken on him our bl●ssed self the curse thereof ; from excitements and provocations to thankfulness , and from expressing the same in a greater care and sollicitude to conform thereto as the rule of obedie●●e ; and finally from suitable longings and pantings of soul to be according to his gracious undertaking i● the covenant of redemption , put in case to do his ▪ will perfectly in our own persons and never any more to transgress this his law , and to be brought under the full accomplishment of these exceeding great and precious promises , he shall redeem israel from all his iniquitie● ; and his servants shall serve him . o! that we could by what is said perswade all to a more diligent and accurate study of the law of god , and to the reading and ruminating upon this solid and soul-searching tr●ct●te ; and prevail with several persons ( which in reason and conscience might be presumed would not be so very hard a business to bring to pass , with men and women professing them selves to be christians , nay to have immortal souls that are to be eternally ▪ and un●licrabl●●ither happy or miserable ) to ●●ke but as much time to the reading , perusing and pondering of it and other such pieces , as i● taken to the reading of amorous book ▪ and romances ; to idle visits , and to vain and empty complements ; to over-costly , curious , vain , and concea●y dressing , and decking of the body , and setting of the hair now after one mode , now after another ( wherein as in other vainities ) many men somewhat unmanning themselves , do now contend with women , partly by their unnaturally nourished long hair , and horrid bushes of vanity ( as master bolton call● them ) and partly by their variously ▪ and strangly metamorphosing modes and colours of periwicks ) which made te●tullian in the th . chapter of his book de cultu mul. to expost●lat with the women of his time after this manner ; what doth this cumbersome dressing of the head contribut to your health ? why will ye not suffer your hair to be at rest and lye quiet ? which is somtimes tyed up , somtimes relaxed and made to hang down , somtimes frizled and curled , somtimes ty'd close and pre●● down ; somtimes put under a strict restraint ( of plaits , knots , and otherways ) ; and somtimes suffered to escape and slide out from that restraint , and to flitter and fly at random : and ye affix moreover to your heads i know not what enormities of hair sewed and woven now this way , now that way ; i● you be not ashamed of the enormities , be ashamed at least of the defilement , least ye be found to adorn and cloath a holy and christian head with the spoil and pillage of the hair of an others head that is a filth● person , or it may be of a notorious offender & condemned to hell. what would he have said of some women among us , who being displeased not only with their own , but with all colours of hair that god hath made to grow on the heads of reasonable creatures abominably affect to affix to their fore heads the hair of beasts . ( high extravagan●ies of this age almost in all ranks of persons , and never at a greater hight then since god began to contend with us , and to call us to lay aside our ornaments , that he might know what to do unto us ▪ many alass take more time in these day● to busk and dress , and to look in a glass for that end in one week than they do in ● year , ye● it may be in many years , to look into this glass of the law of the lord to discover the many spots and blemishes wherewith their souls are pitifully deformed , or into such treatises as this , whereby the dust of misapprehensions of the meaning of the law is wiped off , and it made easil● and at first view to give a just representation of what manner of persons we are ) ; to drinking drunk , and healthing , or drinking and pledging healths , prohibited and much condemned in the ancient church particularly by basil , and augustine , on this very ground , that they were the invention of the devil , and the observations or reliques of infidels and pagans : to tipling and four-hoursing , a conscience ▪ wasting and soul-weakning practise , though with too many ( and with not a few from whom better things might be expected ) but little stuck at ; to carding and dycing , which dice-playing hath been condemned by many fathers by several councils , by some imperial statutes , by almost all protestant and by many popish divines , yea some councils have appointed dice-players to be excommunicated ; to singing and playing of light and wanton songs and to lascivious dancing much also cry'd out against and condemned by councils , fathers and many divines , and a● great length most vehemently by the waldenses and albigenses ▪ who account it no great sign of a womans honesty that she is a skilful and great dancer : the remark likewise that the writer of magica de spectris lib. . hist . pag. . hath of this prophane promiscuous dancing which the wantons of this age so much practise , praise and pride themselves in , is very remarkable , that there was hardly any meeting betwixt the devil and witches , wherein there was no● dancing ; such complacency hath that unclean spirit in this exercise ; and to bring spectators of prophant interludes and stage-playes , which ( as the eminently learned and pious doctor usher late archbishop of armagh affirmeth ) offend against many branches of the th . command together , in the abuse of apparel , tongue , eyes , countenance , gestures , and almost all parts of the body ▪ therefore ( saith the great man ) they that go to see such sights and hea● such words ( what would he have said of the penners or composers of such playes and of actors in them ? whom the ancient church appointed to be excommunicated , and on several of both which remarkable judgments have lighted ( whereof one may speak for many , affirmed by ludovicus vives in his notes on augustine de civ●● , de● lib. . chap. . from persons of good credit , that a certain man who having in a stage ▪ play in one of the cities of brabant acted the devils part , and going home dancing to his house , and in that habit accompaning with his wife , and saying he would beget a devil on her , had a child brought forth to him that danced so soon as ever it was born , being shaped as men use to paint the devil , ) of builders and doters of houses for them , called by the fathers and doctors of the church , the devils temples , chappels ▪ shops and schools ; as the plays are called by them , the devils spectacles , lectures , sacrifices , recreations , &c. and the players , the devils chiefest factors ; of such as have them in their own dwelling-houses ( as some now have ) which they give away in a manner to be sy●agogues to the devil to keep his conven●icles in ; and of such as contribute whither to the act●rs for their incouragement to follow that leud way of living , or for liberty to l●●k on ? which augustine ▪ vincentius and others call a hainous sin and an offering or sacrificing to the devil , the first inventer of them ) shew their neglect of christian duty and carelesness in sinning , whereas they willingly commit themselves to the sna●e of the devil : which hath been often sadly exemplified , particularly in these two christian women spoken of by tertullian in his book de sp●ctacu is cap. . to the truth of which , he saith god is witness . the one whereof , was at her returning home from a stage ▪ play , immediately possessed with a devil ; who being by exercism expostulated with , how he durst thus as●ault , and enter into a believing woman ? answered bodly , that he had done it most justly : for , said he , in meo eam inveni , i found here in my own temple , or in my own ground , or in my own dominion , or jurisdiction ; and as if he had said , about my own work and business . the other who the same night , alter hearing a tragedian , had a linning-sheet presented to her , in her sleep ; the actor in the play being also named , with a sharp ●braiding of her , for this deed of hers ; and lived not above five days after . and in alipi●s , a dear friend , and convert of augustines ; who ( as that father narrats , in the . book of his confession , cap. ● . ) being importuned one day by some of his friends , and fellow-students , meeting him on the way , to go along with them to see a sword-play , earnestly at first withstood them ; and being at last drawn a long with them , he resolved to be absent , while he was present , and to shut his eyes all the while he was there : and accordingly did , when he took his place : but when a great shout was made , occasioned by some accident in the play , he opened his eyes ; yet with a resolution to contemn the sight , whatever it should be : but forth-with he was smitten with a grievous wound in his soul , and was not now the same man , that he came thither : but a true companion of them , that brought him ; he beheld , he shouted he grew out-ragious ; and brought away madness with him ; whereby he was excited to return thither again , drawing others along with him , and even out-stripping these , by whom he was first drawn away : yet after this length of profanity , he was mercifully recovered , but not till along time after . ( persons ▪ that are once ●mislead by stage-plays ▪ though civil or religious , being seldom speedily reclaimed from them . ) this was also examplified , in that late english gentle-woman of good-rank , who spending much of her precious time , in attendance on stage-plays ; and falling at last into a dangerous sickness , whereof she dyed , anno . friends in her extremity , sent for a minister to prepare her for death ▪ who beginning to instruct and exhort her to repent and call on god for mercy ▪ she made him no reply at all , but cryed out hieronimo , hieronimo ; o let me see hieronimo acted ! and so calling for a play , instead of calling on god for mercy , closed her dying eyes , and had a fearful end , answerable to her miserable life . and in these several persons , who were distracted with the visible apparition of the devil on the stage , at the bell-savage-play-house , in queen elizabeth's dayes , while they were there beholding the history of faustus , prophanly acted : to which might be added many other lamentable examples and warnings , of such , who by little and little , have made defection from the faith , being allured hereto by the dangerous custome , of beholding such plays , wherein ( tertullian saith ) they communicate with the devil . will any man or woman , dare to appear before the dreadful tribunal of god , to maintain and make out the warrantableness of allowing more time to these and such other practises , ( several of which , are excellently discoursed by the author , in the following tractat ; and most of them with their respective authorities , by master prin , in his histrio ▪ mastix , ) then to reading of this and other such treatises ? if any will , they must answer it : i mind not through grace , to take part with them , in so bold and desperate an adventure . now christian reader , without further prefacing , to bring thee in upon the treasure of the treatise it self : if thou wilt read it seriously , & consider it suitably ; i think i may humbly in the name of the lord , bid thee a defyance , to come away from it , without a bosom-full of convictions , of much guilt ; and without crying out with the lepper , under the law , unclean ▪ unclean . with job , behold i am vile : with david , looking stedsastly on the glasse of this law , brightly shined on , by gods light , and reflecting a most clear discovery , of innumerable transgressions of it , as so many atoms , in a clear sun shine : who can understand his errours ? cleanse thou me from secret faults : with the prophet isaiah , we are all as ●ne unclean thing , ( as uncleanness it self , in the abstrast , most unclean , ) and all our righteousnesses are as filthy raggs : with the apostle james , in many things we offend all : and finally with the apostle paul , we know that the law is spiritual , but i am carnal ▪ and sold under sin — o wretched man that i am , who shall deliver me from the body of this death ? that thou mayest also with the same apostle , be in case , to say and sing , to the commendation of his grace , i thank god through jesus christ our lord , is the cordial desire of . thy servant in the gospel for christs sake . postscript . christian and candid reader , thou seest that in this epistle , which for the most part of it was written above two years ago , i have spoken a word of stage-playes , prophane interludes , comedies , &c. at that time , and several years before , much in use amongst us ; whereto i would now add a few words more , and deduce a little their infamous , idolatrous , devilish , and damnable pedigree and original , and give thee a brief account of the judgement of the ancient christian church about them ; that the actors in them , with the patrons and haunters of them , may with the greater dissatisfaction reflect on there own by-past unsuitable and disconform practise , and that all others may for ever hereafter learn to fear , and to do no more so unchristianly : to which i am the rather induced , that the worthy author of this treatise , hath onely in passing made mention of them as a breach of the seventh command , they being then utterly in desuetude with us , and it having not so much as once entered into his thoughts , that after so bright and glorious a sun-shine of gospel-light , the generation would ever , let be so quickly , have so far degenerated , as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness : i say then , that stage-playes , in their several sorts , were prohibited , reprobated , and condemned , and the actors in them appointed to be excommunicated by the canons of several more particular , and of some general councels ( which canons i forbear for brevities sake , to set down at length ) as namely , by the fifth canon of the first councel at arles in france , anno . in the time of constantine the great ; by the twentieth canon of the second councel held there , anno . or more probable . as fr. longus a coriolano reckoneth in his sum of all the councels ; by the fifty seventh , sixty second , and sixty seventh canons of the eliberine councel in spain , anno . by the eleventh and thirty fifth canons of the third ( to wit , from constantines time as spondanus reckoneth ) councel of carthage , anno . the very same with the thirteenth and thirty fifth canons of the councel of hippo in africk , held anno . as longus a coriolano sheweth ; who sets down the sum of the canons framed at hippo at the close of the canons made in this third councel of carthage ; by the twelfth canon of the african councel held anno . where augustine was present ; the canons of both which councels suppose persons to have been excommunicated on this account , and provide for their reconciliation to the church , in case of repentance and turning from these practises to the lord ; and by the fifty first and sixty second canons of the sixth general councel ( called by some the fifth ) held at constantinople , anno . the canons whereof were renewed in that councel held at constantinople , anno . which is called quimsextum ; these two canons are very express and peremptory in this thing . and can any christians warrantably , and without sin , recreate themselves with beholding such playes , the actors wherein deserve to be excommunicated ? what ? is there no better , no more innocent and inoffensive way ? or is this the onely or the best way to recreate men ▪ to refine , sharpen , and polish their wits ; to perswade and prevail with them to hate and flee vice , and to love and follow vertue ; to acquaint them from history with , to impress on them the remembrance and to excite them to the imitation of , the noble and truely imitable actions of illustrious heroes , and other great men ; to breed them to a suitable confidence ; to make them eloquent and fine spokesmen ; and to help them to a becoming gest in all actions , places , and societies ? the grave seers , and great lights of the church , did never see any such thing in them ; but on the contrary , have with common suffrage judged them to be the most effectual and compendious way to make men soft , dissolute , and sensual ; nay , even in a manner quite to emasculate , if not to brutifie them ; and have without any discord declared , that the lightness , lasciviousness , and leudness that in these playes were touched under , and covered over with such shreds and pieces of learning , history , eloquence , invention , wit , and art , were thereby onely made the more dangerous ; and that satan shewed his pernicious and pestilent policy not a little in thus tincturing , sugaring , and guilding these poysonable pills , that they might go the better down , diffuse themselves the less sensibly , and operate the more strongly . and however some empty and effeminate , vain and vicious , roman emperours reduced such playes , yet some of the gravest and soberest , manliest and bravest , even heathen emperours , did oppose and exterminate them ( so that guevara noteth it to have been one of the tokens and characteristicks to know a vertuous or vicious prince of rome by , to wit , whether he maintained players , jesters , and j●glers among the people , or not ) as did also many senators , christian emperours , and well regulated republicks , both pagan and christian ; as unbeseeming exercises , and effeminate arts , which did much dishonour and corrupt the state , and as seminaries of all vice and intolerable mischiefs in the common-wealth : and no doubt , whatever good is pretended to be got in a play-house , or at the stage ( hardly without a predominant mixture of evil ) may be learned as well , as easily , and much more safely , if not more cheap too , elsewhere . as they have been thus forbidden & censured by councels , so i say more particularly they have been very unanimously condemned by the fathers , on these and other such like grounds ; . as being a breach of the seventh commandment , wherein a multitude of modern divines writing on this command , accord with them . . as being a conforming to , and participating with pagans in their idolatrous and superstitious practises , expresly forbidden to the people of god in the scripture ; which put cyprian despect . peremptorily to conclude , that the scripture hath everlastingly condemned all sorts of such spectacles and stage-playes , when it took away idolatry , the mother of them , whence all these monsters of vanity , lightness , and leudness did proceed . . as being cross to , and a practical renunciation of , the baptismal vow of christians , wherein they ingage to renounce the devil and all his pomps and works , of which sort they account the acting and beholding popular stage-playes to be . . as being the removal of a distinguishing character of christians from heathen gentiles , who ( as tertullian sayes , lib. despect . cap. . ) did most of all discern men by this , that they abandoned and renounced all stage-playes . . as being unsuitable to , if not inconsistent with , the gospel , which forbiddeth christians to make provision for the flesh to fulfill the lusts thereof , to be caterers for their corruptions , and to be conform to the world ; and commandeth them to walk circumspectly , accurately , even with spiritual preciseness and strictness , not as fools , but as wise , redeeming the time ; wofully wasted away , and miserably mispent this way ; to abstain from all appearance of evil ; to rejoyce in the lord ; and when they are merry , to sing psalms , and to vent and express their mirth in songs of praise to god , and not in this wanton way ; and assureth them withal , that evil communications corrupt good manners . . as being a corruption of manners , incentives to lightness and lust , and seminaties and nurseries of wantonness and uncleanness . and . as holding their pedigree , original , and institution from the devil ▪ the inventer of them : and being at first idolatrously and superstitiously celebrated to the honour , and for many hundreds of years together , dedicated , devoted , and appropriated to the worship and service of the heathen-devil-gods ; who ( as augustine affirmeth , lib. . de civ . dei , cap. . intituled de l●di● scenicis , &c. that is , concerning stage-playes , which the gods required to be celebrated to them by their worshippers ) did themselves importunately demand these playes to be exhibited to them for their honour , fiercely and cruelly command them , denounce calamities if they were not exhibited , avenge most severely , if any thing about them was neglected , and if they amended what was formerly omitted or neglected in them , show themselves pacified and well pleased . which may further appear by these few instances taken out of famous writers , whereof the first may be that which is mentioned by pol. virg. de invent . rerum , l. . cap. . pag. . where he sayes , that playes were chiefly celebrated for the health and safety of men with lectisternes ( that is , beds that were dressed up in their temples for lulling and rocking ( as it were ) their gods asleep when they raged with anger ) the beginning of which playes ( sayes he ) it is manifest was the work of the devil ; for ( sayes he ) there was one valesius a wealthy roman ( sometime before the institution of the consular office ) who had three sons desperately sick of the pestilence , for whom when he prayed to his houshold gods , he was by them bidden go to tarentum , and take water from before or from beside the altar of pluto and proserpina , and give them to drink ( or as ot hers , to wash them in ) which he having done , they were restored to health ; and in gratitude commanded by these infernal spirits to celebrate night playes to them , which he and they accordingly did for three nights together . the next may be that which is reported by titus livius , lib. . and by augustine lib. . de civ . dei , cap. . and by lud. vives in his notes upon that chapter , concerning one titus latinus or larinus , who in the second consulship of m. minutius and aur. sempronius , ann. ab urb . cond . . when the gods were displeased , was warned in a dream to go to the senate , and tell them that they were not satisfied with the presultor or dancer before , or ring-leader in the last playes , in which playes they take pleasure , being recreated by them , and that unless the playes were renewed by their order with greater state and sumptuousness ( called by florus in his breviary on that book , religious ceremonies ) some great calamity should be inflicted ( or as others , the present not be removed ) which the man not doing was sharply rebuked , and yet delaying out of reverence to the senate , and from fear that himself should be looked at as frantick , his son was taken from him ; and yet still deferring , he was seized in all his joynts with a tormenting disease , so that he could not stir ; and at the last telling his friends he was by them willed to acquaint the senate , and being carried to them , and having done his errand , ●n as presently restored to his health ( so much power may the devil in the righteous judgement of god have granted to him , to seduce men unto , and detain them in his worship and service ) wherewith the senate was so much taken , that they forthwith commanded the playes to be celebrated with greater care , cost , and shew , then formerly . the third may be that spoke of also by titus livius , lib. . in the consulship of c. sulpitius petieus , and c. lucinius stole , anno ab urb . cond . . in the time of the great and raging pestilence wherein furius camillus , dictator and deliverer of rome from the gaules died ; wherein for procuring the mercy of the gods there was a lectisterne , but when by no device of man , nor help of the gods , the violence of the plague could be asswaged , their minds were so possest with superstition , that the stage-playes were , as men say , first invented ( that is belike , playes in that pompous ; ludicrous , effeminate , and luxurious mode on the stage , which had never before been used in the city ( for several playes they had ere this time ) a strange device for a martial people , who before time ( for most part at least ) accustomed to behold games of activity and strength in the great lift called circus ; and from this small beginning ( sayes he ) in a second and wholsome state , this folly grew to such a height of madness , as is untolerable to the most opulent states and empires ; and yet these playes so brought in , and set forth ( called by florus in his breviary on that book , new and strange religions ) imployed about a religious business , did neither rid mens minds of scruple and superstition , nor ease their bodies : thus they are condemned as superstition and an innovation of their old religion , by these two famous heathen historians . the fourth may be that which is made mention of by tit. livius also towards the end of his -book concerning fulvius flaccus , fellow-consul with his own german-brother l. manlius occidinus , ann. ab urb . cond . . who declared that before he would meddle with his office , he would discharge both himself and the city of duty towards the gods , in paying the vows that he had made on that same day , that he had his last battel with the celtiberians , anent the celebraeting playes to the honour of the most mighty and gracious god jupiter , and to build a temple to fortuna aequestris ; and accordingly levied a great tax for that end , which behoved to be retrenched , because of the exorbitancy of it . the fifth and last shall be that which is touched by pol. virg. ubi prius pag. . concerning the romans , their taking care for apollo his playes , which were first dedicated to him in the time of the second punick war for obtaining victory from him , to drive hannibal out of italy . to these may be added what spondanus in his eccles . annal. pag. . reports from zozimus concerning constantine the great , when he returned victorious over the germans to millan , that he quite neglected and contemned such playes , to the great grief of the heathens , who alledged that these playes were instituted by the gods for the cure of the pestilence and other diseases , and for averting of wars . from all which it is manifest , that the original of these stage-playes and such others , was from the devil , and celebrated by the heathens to the honour and worship of their devil-gods in way of religious sacrifices to them , either as pacificatory or gratificatory ; with whom in their idolatries and superstitions , the scriptures forbid all symbolizing and fellowship . let us hear now in the next place some more of these fathers speak their own and the churches thoughts , a little more particularly of stage-playes , with respect to such grounds , having heard some of them already : clem. alex. orat . adhort . adv . gentes , calls stage-playes , comedies , and amorous poems , teachers of adultery , and defilers of mens ears with fornications ; and sayes , that not onely the use , the sight , the hearing , but the very memory of stage-playes should be abolished : and else-where ( for i do here purposely forbear very particular citations , because ordinary readers will not much , if at all , search after them ; and the learned that have a mind to it , will easily find them out ) tells christian youths , that their paedagogues must not lead them to playes or theaters , that may not unfitly be called the chairs of pestilence , because these conventicles , where men and women meet together promiscuously to behold one another , are the occasion of leudness , and there they give or plot wicked counsel ▪ cyprian de spect . stiles theaters the stewes of publick chastity , the mastership of obscenity , which teach these sins in publick , that men may more usually and easily commit them in private , he learneth to commit who accustometh himself to behold the theatrical representations of uncleanness : it is not lawful for faithful christians , yea , it is altogether unlawful , to be present at these playes : and elsewhere he saith , she that perchance came a chast matron to the playes , goes away a strumpet from the play-house : ( we may here notice what the satyrical poet juvenal sayes to this purpose , sat. . that a man in his time could not pick one chast woman , whom he might safely love as his wife out of the whole play-house ; and that all women , who frequent stage-playes , are infamous , and forfeit their good names it were good that our women , who love and haunt such playes , would consider this : as also what is reported of sempronius sophus , a noble roman , who divorced from his wife for this alone cause , that she frequented stage-playes without his knowledge , which might make her an adulteress ; which divorce the whole roman senate did approve ( though it was the very first they did approve ) as being a mean to keep women chaste : so great an enemy to chastity were these playes judged to be ; which is touched by rhodiginus , amongst others , in his antique lections , lib. . cap. . ) tertullian calls the play-house , the chappel of venery , the house of letchery , the consistory of uncleanness : and in his apol. adv . gent. we renounce your spectacles and stage-playes , even as we reject their original , which we know to have had their conception from superstition ; we have nothing at all to do with the fury of your circus , with the dishonesty of the theater , we come not at all to your playes . origen in epist . ad rom. sayes , that christians must not lift up their eyes to stage-playes , the pleasurable delights of polluted eyes , lest their lusts be inflamed by them . lactantius de vero cultu , sayes , that these interludes with which men are delighted , and whereat they are willingly present , because they are the greatest instigations to vice , and the most powerful instrument to corrupt mens minds , are wholly to be abolished from amongst us . greg. naz. de rect . educ . calls stage-players the servants of lewdness , and stage-playes , the dishonest , unseemly instructions of lascivious men , who repute nothing filthy but modesty ; and play-houses the lascivious chops of all filthiness and impurity . ambrose in psal . . stiles stage-playes spectacles of vanity , by which the devil conveys incentives of pleasure to mens hearts ; let us therefore ( sayes he ) turn away our eyes from these vanities and stage-playes . hierom. epist . ad salvinam , have nothing to do with stage-playes , because they are the pleasing incendiaries of mens lusts . augustine de civ . dei , brands stage-playes with this black mark , that they are the spectacles of filthiness , the overturners of goodness and honesty , the chasers away of all modesty and chastity ; whorish shews , the art of mischievous villanies , which even modest pagans did blush to behold , the inventions to lewdness , by which the devil useth to gain innumerable companies of evil men to himself . in another place he calls theaters , cages of uncleanness , the publick professions of wickedness ; and stage-playes , the most petulant , the most impure , impudent , wicked , shameful , and detestable attonements of filthy devil-gods ; which to true religion are most abominable . and elsewhere he declares , that when the gospel came to be spread abroad in the world , stage-playes and play-houses , the very caves of filthiness , went to ruin almost in every city , as inconsistent with it ; whence the gentiles ( sayes he ) complained of the times of christianity , as evil and unhappy times . epiphanius contra haeres . sayes , that the catholick and apostolick church doth reprobate and forbid all theaters , stage-playes , and such like heathenish spectacles . chrysostom . hom. in matth. sayes , i wish the theaters and play-places were all thrown down , though as to us they did lye desolate and ruined long ago : elsewhere he sayes , that nothing brings the oracles and ordinances of god into so great contempt , as admiring and beholding stage-playes : and that neither sacraments nor any other of gods ordinances ( pray mark this diligently , o! how often is it sadly verified ? ) will do a man good so long as he goes to stage-playes . bernard serm. ad milites templi , sayes , that all the faithful souldiers of jesus christ abominate and reject all diceing and stage-playes , as vanities and false frenzies . let salvian his weighty words , de gub . dei , shut up this short account of the judgement of these ancient fathers anent this matter , who sayes , that in stage-playes there is a certain apostacie from the faith. — for what is the first confession of christians in their baptism , but that they do protest they renounce the devil , his pomps , spectacles and works ; know thou christian , when thou doest wittingly and knowingly return to stage-playes , thou returnest to the devil , who is in his playes , for thou hast renounced both of them together : wherein many fathers agree with him , they being harmonious in condemning stage-playes , as being ordinarily stuffed with the names , histories , persons , fables , rites , ceremonies , villanies , incests , rapes , applauses , oaths , imprecations , and invocations of the idol-gods ; as when the actors cry , help jove , juno , apollo , bacchus , &c. and exclaim , o jove ! o cupid ! o venus ! o apollo ! o mars ! o ye gods ! &c. and swear by jove , mars , venus , the c●lestial gods , &c. ( beside all these , they are often fraughted in these dayes with wicked and prophane scoffs and jests , abuses of scripture , and bitter invectives against piety ) and as drawing men on to profanity ; idolatry , and atheism . in fine , to shew the perfect agreement betwixt the primitive and protestant church anent such playes , it will neither be impertinent , nor i hope unedifying , to subjoyn here the judgement of the famous reformed protestant church of france ( from which other reformed protestant churches in this do not differ , yea , the stream of protestant divines runneth this way ) declared in a national synod held at rochel , anno . where this canon was unanimously framed ; congregations shall be admonished by their ministers seriously to reprehend and suppress all dances , mummeries , and interludes , and it shall not be lawful for any christians to act or to be present ( mark well ) at any comedies , tragedies , playes , interludes , or any other such sports , either in publick or in private chambers , considering that they have alwayes been opposed , condemned , and suppressed , in and by the church , as bringing along with them the corruption of good manners , especially when as the holy scripture is prophaned , which is not delivered to be acted or played , but onely to be preached . what useth now to be said in apology for , and defence of stage-playes , and for reforming of them , yet so as to retain them still , was long since objected by the witty and voluptuous pagans , and solidly answered , and strongly confuted by the fathers ; as it hath been by several modern writers , particularly doctor john reynolds , mr. stubbs , and notably by mr. pryn ( to whose indefatigable diligence in collecting , and great judgement in disposing of many of the particulars here discoursed , i profess my self much beholden ; ) and may be in a great p●● by what hath been here hinted concerning the invention and original of them , the nature● end , and use of them ; beside all that hath been , and may most justly be said , of the man● dangerous and dreadful tendencies , attendants , consequents , and fruits of them , and th● horrid abuses of them , may sufficiently plead against the use of such stage-playes , bein● neither necessary nor profitable , and for the utter abolition of them : god is jealous , an● will not be mocked . farewel . july . . to the reader . the decay of religion at this day in the world , is come to such an height , as that it is observed by all who pretend unto any concernment therein , and complained of by many . by religion we understand the power of it in the hearts and lives of men , and not any outward profession of it only ; much lesse the generall pretence that is made unto it , in them by whom its power is openly denied . neither is it manifest onely in the fruits of sinfull security and the flagitious lives of all sorts of men , but begins to be so also in its effects , in the present state of things in the world filled with misery and confusion : for the wrath of god is many wayes revealed from heaven against the ungodliness and unrighteousness of men , who hold the ●●th in unrighteousness : and in many nations the visible tokens and demonstrations of it do abound . for , there is in them no peace ; to them that go out , nor to them that come in ; but great vexation is upon all their inhabitants . nation is destroyed of nation , and city of city ; for god doth vex them with all adversity . for whatever may be the thoughts and counsells of men in these things , the judgements of god are not meerly subservient unto their lusts and passions ; it i● his own controversie with the world for neglect of the gospell and opposition unto it that he pleadeth in them , neither can our present respite in the enjoyment of outward mercies be any evidence unto us , that we are not the objects of the same displeasure . all men are in the same condition among whom the same sins and the same relapses from the power of religion are sound ; for god is no respecter of persons , it is indeed an effect of divine patience , which if abused unto security , will issue in a more sore revenge . in the mean time the voice of god unto us in all the miseries and desolations we hear of in the world , is , that unless we repent , we shall all likewise perish . neither are we altogether left without pregnant warnings among our selves in many severe dispensations of divine providence . and those who are not utterly hardened through the deceitfulnesse of sin , may easily see the hand of god lifted up in various intimations of his displeasure . but hitherto it must be acknowledged , and ought to be bewailed , that the security of the world seems to be unshaken , and the inundation of sin not to be stemmed in the least measure . what are the reasons and causes of the present general defection , from the truth , power , holinesse and glory of the gospel or christian religion , i have enquired into and declared in a peculiar treatise designed unto that end . some few things suited unto the present occasion may be here observed . all decays in religion begin in individuall persons , though it extend it self unto families , and so the infection spreads unto greater societies , eclesiasticall and national . for such also is the order in the genuine progresse of the power of religion whereunto it is opposed . the testimony that god gave unto abraham was , that keeping the way of the lord himself , he taught and commanded his children and household after him so to do . and if the living power of godlinesse expressed in the history of christ , and the gospel in an holy conuersation , be not preserved in individual persons ; the profession of the purest religion in churches , or the highest pretence unto it in publick , national acts are neither useful to the souls of men , nor do any way tend unto the glory of god. and the sole use of all outward religious order and profession is lost , where they are not applyed unto the ingenerating and promoting of holyness , or evangelical obedience in particular persons . wherefore if any revival of the power of religion in the world may be yet hoped for ; if any stop may be put unto the fatal declension , which it suffers under , the forming and restoring of the principles of it in the hearts and consciences of such persons is the way whereby it must ●e attempted ; from and by them must it be diffused into families , and greater socities : here must all reformation begin , or in the use of means suited thereunto . how this may be effected , we have one instance among many , proposed unto us in the ensuing discourse . the general and undoubted reason of all sins and miscarriages amongst men , is the neglect of the holy and perfect rule of obedience , or of the law of god , without a recourse unto a diligent conscientious attendance thereunto , without a due sense of the● authority of god therein ; and of the account which they must shortly give of their regard unto it ; there can be no just expectation of the re-introduction of the power and glory of religion . and many wayes there are , whereby men are diverted from the due consideration of , and holy complyan●e with this rule . first , false and corrupt interpretations of the law , do countenance many in various lusts ; and the neglect of mani old duties . the pharisees of old representing the design and sense of the law , as regarding outward acts and practices only , laid an axe to the roo : of all true h liness and religion in the aposiatizing church of the jewes . under a pretence of establishing a false legal righteousness , they destroyed the 〈◊〉 righteousness of the law. and these things go together alwayes . those who plead for a righteousness of their own , as it were by the works of the law , do constantly by false glosses and interpretations destroy the spirituality , and all animating principles of the law it self . for , rightly to understand the sense of the law , and to seek for righteousness by it , or as it were by i● works , are altogether inconsistent : whereas therefore , many men , partly by their natural blindness , are not able to discerne the spiritual sense of the law , and partly out of their dislike of , and enmity unto it , will not comply with the light which is tender ▪ d unto them , they have sought by false interpretations to accommodase the law it self unto their own lust and inclination . so evidently was it with the pharisees of old. nor are the present apprehensions of many about those things much different from theirs . for such expositions of the law are embraced , wherein there is little respect unto the spiritual frame of the heart , or the internal actings of the adverse principles of sin and obedience : the extent of the commandement is also by many exceedingly strained , nor will any thing scarcely be allowed to be commanded or forbidden in it , but what the letter doth plainly express . and it is evident how such apprehension , will insensibly weaken the sense of a necessity of universal mortification , and abate the diligence of the mind in endeavouring after a renewed spiritual frame of heart ; by such means a declension from all true holiness and piety will be effectually promoted . for , when men once begine to satisfie themselves in the outward duties of divine worship and righteousness , which if alone , are but a dead carcass of religion , they will not long abide in a conscientious observation even of them . . the separation of the duties of the law from the grace of the gospel , will have the like effect . for this will quickly issue in a pretence of morality , set up its opposition unto true evangelical obedience . and there is no way whereby the whole rule of duty can be rendred more ineffectual and useless unto the souls of men . for take away that reconciliation which is made in christ between the law and the gospel , and it will prove a killing letter only . and so far as this imagination is gone about it quickly manifests it self in its fruits . for every attempt of men against the grace of god will issue in the ruine of morality among themselves . such apprehensions as these in a coincidence with abounding tentations suited unto the lusts of all sorts of men , cannot but promote the interest and prevalency of sin and antichrist in the world. however manifest it is ▪ that that is a great neglect and contempt of the holy rule of obedience in the most , with great ignorance and misunderstanding of the designe and sense of it in many . wherefore an upright endeavour to declare and vindicate the authority and meaning of it , as also to make application of it unto the consciences of professed christians , to direct them in , and press them unto the constant performance of obedience , cannot but be esteemed seasonable , and through the blessing of god may be singularly useful . so our lord jesus christ himself observing the mischief that had befaln the church by the false exposition of the law , obtruded on the people by the pharisees , began his prophetical ministry in the vindication of it from their corrupting glosses , restoring its pristine crown of purity and spirituality , as the jews have yet a tradition , that it shall be so in the dayes of the messiah . and on the same consideration it cannot be denied , but that the endeavour of this worthy servant of christ in the work of the gospel , the authour of the ensuing exposition of the decalogue , is both seasonable and worthy of acceptation . for as other endeavours also are required in all them on whom it is incumbent , to take care in their respective stations for the improvement of holiness in the church ▪ and the obstruction of the progre●s of sin● , what in them lyeth ; so for the reasons before-mentioned , that in this particular way is peculiarly seasonable and useful . and i am perswaded , that every pious , humble and unprejudiced reader , will judge that much benefit may be obtained by his performance . some may easily see how short that measure of duties which they have prescribed unto themselves doth come , of what is indispencibly required of them ; and others may take a plain prospect of that whole scheme of obedience in principles , matter , manner , and end which they sincerely endeavour to come up unto . and sundry things there are which appear to me with a notable degree of excellency in the whole discourse . . plainness and perspicuity in teaching , seems to have been designed by the authour throughout the whole book . hereby it is accommodated unto the meanest capacities , which is the greatest excellency of discourses of this nature as unto outward forme and order . for , whereas its only end is to direct the practise of all sorts of christians , all ornaments of speech , every thing that diverts from plainness , sobriety , and gravity , is impertinent thereunto . wherefore as the things themselves treated of , are such , as the most wise , knowing , and learned among believers ought to be exercised in continually : so , the way and manner of their delivery or declaration , is accommodated unto the understanding and capacity of the meanest of them that are so , that benefit may redound unto all . . in particular instances and cases relating to daily practise are so distinctly proposed , stated and determined , as that the whole is a compleat christian directory in our walking before god in all duties of obedience ; let the pious reader single out any one duty or head of duties to make his tryall upon , and if i greatly mistake not , he will discerne with what wisdome , and from what deep experience his plain directions are managed , and do proceed . as to give a particular instance , let him consider what he discovereth concerning publick prayer , and the miscarriages therein , which men are lyable unto , pages . . or apply himself unto what he supposes himself more immediately concerned in , unaffected plainness , perspicuous brevity , with solidity of judgment , will every where represent themselves unto him . . adde hereunto , that constant respect which is had in the whole discourse unto the heart and inward principles of obedience , with the contrary actings of the flesh , and temptations of all sorts . and thence it is that these discourses , ( though delivered with all plainness of speech ) will not be well understood by any , but those who in some measure have their senses exercised to discern both good and ●vill ▪ in the whole a full testimony is given , not onely against the profligate lives of many called christians , but that barren careless profession also , which too many satisfie themselves withall ; who pretend more unto the truth and power of religion . and as these who are sincere in their obedience , may in the examination of themselves , by the rules here laid down , discern the decays which possibly they have fallen under in this hour of temptation which is come on the face of the earth , to try them that dwell therein ; so also may they be directed in their christian course unto the glory of god , and the comfort of their own souls : which that all may be , is the hearty desire of , christian reader , thy servant in the work of the lord , iohn owen to the christian reader . the excellent and usefull labors of this worthy author , have long since obtained the best epistle of commendation ; even that which the great apostle paul accounted so compleat a testimony , as made all other commendatory epistles in his esteem to appear superfluous ; that , i mean , mentioned by him , corinth . . where he tells the believing orinthians , that they were his epistle , meaning that their conversion and graces wrought in them by his ministry , gave a sufficient witness to the worth and dignity thereof . this epistle of commendation ( i say ) god hath so eminently bestowed upon the ministerial endeavours of this holy man mr. durham , both in press and pulpit , that the prefixing my epistle of commendation to this excellent exposition of the decalogue , was judged by my self to be but an attempt , to make the sun appear more resplendent by the faint and feeble light of a candle . but since some are pleased to put an undeserved value upon my approbation of this worthy undertaking , i could not but upon this occasion signifie that in my apprehension , the ensuing treatise its design and tendency so advanceth holiness of heart and life , and withal is compiled with that strength and clearness of judgment , and holy warmth of affection , as that ( by gods blessing ) it may preserve and reduce many in this sinful age from those impieties , that so abound therein and may prove an excellent antidote against them , as by the good providence of god , it is brought forth in a time wherein't is coetameous with them . in the hopefull expectation whereof , i commit thee and this worthy work to the blessing of god , in whom i am thy faithful friend to serve thy soul wil : jenkyn . london , novemb. . an exposition of the ten commandments , delivered in several lectures . exod. . . . ( and god speake all these words , saying , i am the lord thy god. which have brought thee out of the land of egypt , out of the house of bondage . being ( through gods strength ( resolved to essay the opening of the ten commandments , all that we shall say , by way of preface , shal be to give you an account of the motives which have engaged us in this work. the first is the excellency of this scripture , it being by the lord himself intended as a comprehensive sum of his peoples duty , and commanded to us from this , that though all the scripture be his word , yet this in a singular manner is so ; for he spake all these words himself , and by a voice immediatly formed by himself he pronunced them first to his people , and afterward twice by his finger ( that is , immediatly by himself , without making use of any pen-man , as in other scriptures ) he wrote them for his peoples behoof upon two tables of stone , which were afterwards commanded in a singular manner to be kept in the ark , deut. . v. . . and to be learned , deut. . . as also to be written on the posts of their doors , and diligently pressed on their children , deut. . . . . in opening of which commandments , not only the prophets and apostles , but our blessed lord in that sermon of his upon the mount , matth. . . . doth much insist , the second is the usefulness of this scripture , and of the knowledge of it to all that would know what is pleasing to god , that they may be fitted for duty to him and may know what is displeasing to him ; that may know sin , and how to eschew it , and may be stirred up to repentance when they have fallen into it , this being the laws property , that thereby is the knowledge of sin , rom. . . and so likewise the knowledge of duty ; therefore it is summed in so few words , that it may be the more easily brought into , and retained in the memories and hearts of his people : for which cause also of old and late , has it always been recommended , both in the word , deut. . . and in all catechisms to be learned as a rule of mens walking ; and yet so comprehensive is it , that without pains and diligence to come to the understanding thereof men cannot but come short of the great scop thereof . the third is the great ignorance , that is amongst not a few , of the meaning of the useful and excellent scripture , and especially in this secure time , many not knowing they break the commandments when they break them , at least in many material things , and this draweth with it these sad effects : . that there are few convictions of sin . . little repentance for sin , . much security ▪ presumption confidence in self-righteousness , and the like , upon which the ignorance of this scripture hath great influence , even as amongst the jews the ignorance of its spiritually made many neglect the chief part of holiness , and proudly settle on self-righteousness ▪ and slight christ the mediator ; as we may see in pauls example , rom. . . and this was one reason why our lord expounded it , that by it sinners might see more the necessity of a mediator , who is the end of the law for righteousness to all that believe , rom. . . and as these effects are palpable at this time , so we conceive it useful to follow the same remedy ; this evil being not only amongest the prophane , but amongst the most formal and civil , who stumble at this stone ; yea , many believers are often so much taken with cases and light in doctrinal truths , that they heed not snfficiently the meaning of the law , whereby their convictions of sin tenderness in practise , constant exercise of repentance , and daily fresh applications to the blood of sprinkling are much impeded . and although it may seem not so to suit the nature of this exercise ( for it would be noticed , that the author delievered this doctrine of the law in several lectures on the sabbath-morning before sermon , in which time he formerly used to read and expound a chapter of the holy scriptures , or a considerable portion thereof ; which lectures are not now distinguished , because of the close connection of the purposes ) yet considering the foresaid reasons , and the nature of this excellent scripture , which cannot hastily be passed through ( it having much in few words , and therefore requiring some convenient time for explication ) & consideriing the weight of it , and its usefulness for all sorts of hearers , we are confident it will agree well with the end of this eexercise , ( which is the end of opening all scripture ) to wit , peoples instruction and edification , to insist a little thereon . our purpose is not to aim at any great accuracy , nor to multiply questions and digressions , nor to insist in application and use , but plainly and shortly ( as we are able ) to give you the meaning of the law of god : . by holding forth the native duties required every commandment . . the sins which properly oppose and contradict each commandment , that by these we may have some direction and help in duty , and some spur to repentance , at least a furtherance in the work of conviction , that so by it we may be led to christ jesus , who is the end of the law for righteousness to every one that belives , rom. . which is the principal intent of this law , as it was given to israel . to make way for the exposition , we shall . lay down some conclusions which arise from the preface . . give you some ordinary distinctions . . clear and confirm some rules or observations useful for understanding of the whole law. the first conclusion that we take for granted is , that this law ( as 't is moral ) doth tye even christians and believers now , as well as of old ; which appears from this , that he who is god the law-giver here , acts . . is the angel christ , and 't is his word , as is clear , vers . . . as also the matter of it being connatural to adam , it did bind before the law was given , and that obligatory force cannot be seprated from its nature , ( though the exercise of right reason in nature be much obliterate since the fall ) therefore christ was so far from destroying this law in its authority , and paul so far from making it void by the doctrine of faith , that our lord tells he came to fulfill it , matt. . . and paul shews , that his preaching of faith was to establish it , rom. . . which truth being confirmed by them both in their practise and doctrine , sheweth that the breach of the holy law of god , is no less sinful to us now , then it was to them before us . the second conclusion is , that though this law , and obedience thereto , lye on christians , and be called for from them , yet it is not laid on them as a covenant of works , or that by which they are to seek or expect justification ; no but on the contrary , to overturn self-righteousness , by this doctrine which manifesteth sin and of it self worketh wrath ? which is also clear , in that he is here called , our god , which he cannot be to sinners but by grace : and also it appears from the lords owning of this sinful people as his , and his adjoyning to this law so many ceremonies and sacrifices which point out and lead to christ : and from his adding the law on mount sinai , as a help to the covenant made with abraham , genes . . ( which was a covenant of grace , and was never altered , as to its substance ) in which the people of israel , as his seed , was comprehended ; therefore it appears that this was never the lords intent in covenanting thus with his people , that they should expect righteousness and life by the adjoyned law , but only that it should be useful in the hand of grace to mak the former covenant with abraham effectual : so then , though we be bound to obey the law , we are not to seek righteousness or life by the duties therein enjoyned . the third conclusion is , that both ministers in preaching , and people in practising of this law , would carry with subordination to christ ▪ and that the duties called for here are to be performed as a part of the covenant of grace , and of the obligation that lyeth upon us thereby , & so all our obedience to god ought still to run in that channel . if we ask how these two differ , to wit , the performing the duties of the law , as running in the channel of the covenant of grace , and the performing of them as running in the ▪ channel of the covenant of works , or how we are to go about the duties of the law with subordination to christ and his grace ? i answer , they differ in these four things , which shew , that these duties are not onely to be done , but to be done in a way consistent with , and flowing from grace : which also follows from this , that in the preface to the commandments , he stileth and holdeth himself forth as redeemer to be the object of our duty , and the motive of it . . they differ , i say first , in the end or account upon which they are performed ; we are not to perform duties that life , pardon , or enjoying of god may be meritoriously obtained by them , but to testifie our respect to him who hath provided these freely for us , that we should not rest in duties which are engraven on these covenant-blessings . . they differ in the principile by which we act them , 't is not in our own strength as the works of the first covenant were to be performed , but in the strength of grace , and by vertue of the promises of sanctification comprehended in the second covenant cor. . . . they differ as to the manner of their acceptation , duties by the first covenant are to abide their tryal upon the account of their own worth , and the inherent perfection that is in them , and accordingly will be accepted , or rejected , as they are conform or disconform to the perfect rule of gods law ; but by the second covenant , the acceptation of our performances , prayers , praises . are founded on christs righteousness , and gods mercy in him , in whom only are they sweet-smelling sacrifices , and accepted as our persons are , for he hath made us to be accepted as to both only in the beloved ephes . . . . they differ in respect of the motive from which they proceed ; or the great motive of our obedience in the covenant of grace , is not fear of threatnings and wrath in case of disobedience , which by the covenant of works is the main thing sways men to duties , no● is it a purchase of heaven to themselves by their holiness , which also by that covenant is a predominant motive of mens obedience , but it is love and gratitude , and that not simply to god as creator , but as redeemer , as the text here sheweth . i brought thee out of the house of bondage , it is that we may set forth the praises of him who called us , and that we may glorifie him that has bought us : where duties have these qualifications , they are consistent with grace , and subservient to it ; but when those are wanting or excluded , christ is wronged , and men turn legal , and in so far fall from and overturn grace . these conclusions as necessary caveats being laid down , we shall propose these distinctions for clearing of them , . we would distinguish betwixt a law and a covenant , or betwixt this law , considered as a law , and as a covenant ; a law doth necessarily imply no more then . to direct . to command , inforcing that obedience by authority ; a covenant doth further necessarily imply promises made upon some condition , or threatnings added if such a condition be not performed : now this law may be considered without the consideration of a covenant , for it was free to god to have added , or not to have added promises , and the threatnings ( upon supposition the law had been kept ) might never have taken effect ; but the first two are essential to the law , the last two , to believers , are made void throngh christ ; in which sense it is said , that by him we are freed from the law as a covenant , so that believers life depends not on the promises annexed to the law , nor are they in danger by the threatning adjoyned to it : hence we are to advert when the covenant of works is spoken of , that by it is not meaned this law simply , but the law propounded as the condition of obtaining life by the obedience of it ; in which respect it was only so formally given to adam : this then is the first destinction betwixt the law , and the covenant of works . . distinguish betwixt these ten commandments simply and strictly taken in the matter of them , and more complexly in their full administration , with preface , promises , sacrifices , &c , in the first sense they are a law having the matter , but not the form of the covenant of works : so moses by it is said to describe such righteousness as the covenant of works doth require , yet he doth not propond it as the righteousness they were to relye on , but his scope is to put them to a mediators , by revealing sin through the law , rom. . . in the second sense it is a covenant of grace , that same in substance with the covenant made with abraham , and with the covenant made with believers now , but differing in its administration . . distinguish betwixt gods intention in giving , and the believers in israel their making use of this law , and the carnal multitude among that people their way of receiving it , and corrupt abusing it contray to the lords mind : in the first sense it was a covenant of grace , in the second , it turned to be a covenant of works to them ; and therefore it is that the lord rejects as we may see jsaiah . . . . . jer. . . their sacrifices and services as not commanded , because rested on by them to the prejudice of grace , and contrary to the strain and scope of this law complexly considered . . distinguish betwixt the moral , and ceremonial , and judicial law ; the first concerns manners , and the right ordering of a godly conversation ; and because these things are of perpetual equity and rectitude , the obligation of this law as to that is perpetual ; and therefore in the exponding of it , these two terms , moral , and of perpetual authority , are all one , and to be taken so ▪ . the judical law is for regulating outward society , & for government , and doth generally ( excepting what was peculiar to the people of israel ) agree with the moral law ; this as given to them is not perpetual , their policy being at an end . ▪ the ceremonial law is in ceremonies , types , and shadows , pointing at a saviour to come ▪ this is also abrogate , the substance being come ; but there is this difference , that the judicial law is but mortua , dead ; and may , where 't is thought fit , with the fore-going caution , be used under the new testament ; but the ceremonial law is mortifera , deadly , and cannot without falling from grace , gal. . ▪ . be revived . . when we speak of things moral , we are to distinguish between things naturally moral , that is ▪ such ( as love to god and our neighbour , and such-like ) which have an innate rectitude and holiness in them , which cannot be separate from them , and things positively moral , that have their obligation by a special positive superadded sanction , sothat their rectitude flows not from the nature of the things themselves , as in the former : as for instance , in the fourth commandment it is naturally moral that god should be woshipped , nature teacheth it ; but that he is to be worshipped on such a day particularly , that comes to pass by vertue of his positive command ; the first cannot be altered , the second by the lord may ; but till he alter it , the authority lies still on all , and it is equally sin to sin against any of them , though without the positive sanction , there is no obligation naturaly requiring obedience in some of them . . the sixth distinction is of the moral law in two tables , first and second ; the first contains our immediate worship , and service and obedience to god himself , and is comprehended in the first four commandments ; the second contains our mediate obedience to god in all the duties we owe to other , in the last six ▪ they were at first so divided by the lord himself , for there are ten in all , dent. . ▪ from this distinction take notice : . that all the commandments of the second table are of like authority with the first , god spake all these words ; yea , as it appears from acts . . it was our lord jesus . . the sins immediately against the first table , are greater then those against the second ; for this cause , matth. . . the first is called the first and great commandment : therefore . in morals ( if they be things of the same nature ) the duties of the second table cede and give place to the duties of the first table , when they cannot stand together ; as in the case of love to god , and the exercise of love to our father and neighbour , luke . . matth. ● . . when obedience to god and obedience to our superiours cannot consist ▪ we are to obey god rather then man , acts . . and we are to lore the lord , and hate father and mother ▪ luke . . . yet take notice , that ceremonials or positives of the first table , for a time cede and give place to morals in the second ; as for relieving or preserving our neighbours life in hazard , we may travel on the sabbath day , according to that scripture , i will have mercy and not sacrifice , and the sabbath was made for man , and not man for the sabbath , &c. . the seventh distinction ( which is ordinary ) is of the commandments into affirmative and negative , as ye see all the commandments in the first table are negatively set down , forbidding sin directly : thou shalt not have an other gods , &c. only the fourth is both negative and affirmative , forbidding sin , and commanding duty directly ; as also the fifth only , which is the first of the second table , is affirmative , all the rest are negative . this distinction is not so to be understood , as if nothing were commanded or injoyned in negative precepts , or as if nothing were forbidden in affirmative precepts ( for what ever be expressed as forbidden , the contrary is alwayes in plyed as commanded , and whatsoever is expresly commanded , the contrary is alwayes implyed as forbidden ) but the distinction is taken from the manner of setting them down , concerning which take these rules or general observations for your better understanding , many whereof are in the larger catechism . . however the commandments be expressed , affirmatively or negatively , every one of them hath two parts ▪ one affirmative , implyed in negative precepts , requiring the duties that are contray to the sins forbidden ; another negative , implyed in the affirmative precepts , forbidding the sins that are contrary to the duties commanded ; as for example the third commandment , thou shalt not take the name of the lord thy god in vain ; it implies a command reverently to use his name : so , to remember to keep holy the satbbath day , implies a prohibition of prophaning it ; in which sense all the commandments may in some respect be called negative ( and so a part of the fourth commandment is negatively expressed , thou shalt d●no work ) or affirmative ; in which respect christ comprehendeth all the negatives under these two great affirmative commandments , of love to god and our neighbour , for every commandment doth both enjoyn and forbid ; the like may be said of promises and threatnings , there being in every promise a threatning , and in every threatning a promise conditionally implyed : and this may be a reason why some commandments are negatively expressed , some positively , to show us that both are compredended . . though the positive commandment , or ( the positive part of the commandment ) be of alike force and authority with the negative , as to the obligation it layeth on us to duty , yet it doth not tye us to all occasions and times , as negatives do : hence is that common maxime , that affirmative commands tye and oblige semper ever , that is , they never want their authority , and we are never absolved from their obedience ▪ but they do not oblige and tye ad semper , that is , in all differences of time we are not tyed to the exercise of the duties enjoyned ; negatives again oblige both somper and ad semper , that is , alwayes , and in all differences of time : for instance , in the third commandment , the affirmative part is to use the lords name and ordinances holily and reverently in prayer , reading and hearing , &c. so in the fourth commandment we are required to sanctifie the sabbath , by wating on ordinances , &c. this makes these still duties , so as to pray , hear , &c. are still duties , but we are not to be , and should not be alwayes exercised in these duties , for we must abound in other duties also of necessity , and mercy , we must eat , and sleep , &c. and when we sleep , we can neither act love , nor sear . again , the negative part is , not to prophane the lords name in his ordinances ; this may not be done at any time : the reason of the difference is this , because in affirmatives we are not alwayes tyed to the acts of duties and graces ▪ but to the disposition and habit. habits are a spiritual quality , a ( vis ) or power sitting and enabling for bringing forth these acts ; and for the bringing them forth in the due time and season , when they shall be called for ; but in sinful things we are prohibited , not only the habits , but the acts also : the one is alwayes and ever a sin , but the other is not alwayes called for as duty . if any desire rules to know when a duty is called for ; as for instance , when we are to pray , hear , &c. it is hardly possible to be particular in this , yet we may try it by these generals . , any affirmative precept binds to present practise , when the duty required tends to gods glory , unto which every thing should be done ( as corinth ▪ . . ) and when the omission of the duty may dishonour him . . when it tends to others edification , and omitting will some way stumble and offend . . when some special providences meet and concur , to give opportunity for such a duty ; as for instance , the giving of aims when we have it , and some indigent person offers , whose necessity calls for it , gal. . . so when secrecy for prayer is offered , ( and no other more necessary duty at that time is called for ) which we are to watch unto , col. . . or when we meet with some special occasion or dispensation , pointing out to us this or that as a duty called for , such a providence invites us to the practise of that duty : for though providences will not make these things to become duties which are not duties , yet they will serve to time and circumstantiate duties that lye on us , by vertue of affirmative precepts . . some special occasions and times are set down in the word , as for praying morning and evening , for hearing the word on sabbath days ; and in these , and other the like duties , the examples of the saints , so recorded for imitation in scripture , would be observed as a copy and patern . . when they have not such inconveniences with them , as cross and hinder other moral duties of edification , love ▪ &c. for if they do that , they must yield and give place to these ; but if no other duty be called for , then they ought to be done , for we should be in some duty . and though such dnties be in themselves moral , suppose praying , hearing , and such others , which might be instanced , yet the timing of them , or going about them at such a time , and in such a manner ▪ is not moral simply , but as these are by circumstances called for . . when without sin such a duty cannot be omitted ; and although there be not any inward exercise of mind , or frame of spirit sutable thereto , yet the conscience calls for it , or there is some on special occasion or other that puts us to it . . observe , that this rule of negatives tying ad semper , or obliging in all circumstances of time , is not to be understood , but where the matter is moral ; therefore we would distinguish again betwixt negative morals , and negative positives , for positives , whether negative or affirmative , give still place to morals , as for instance , that part of the fourth commandment is negative ▪ in it ( that is , one the seventh day ) ●●ou shalt do no manner of work , yet sometimes , when necessity calls for it , some manner of works is lawful on that day , because it is only a negative positive , and not a negative moral : and so david's eating of shew-bread , was against a negative command , though not against a negative moral , but a negative positive . . take this rule , that in all commands , joyntly and severally , we would have special respect unto the scope god aims at by them all in general , or by such a command in particular : now the general scope is ( cor. . . . pet. . . ▪ ) perfect and absolute holiness , even as he is holy ; and therefore whatever he requires , he requires that ▪ it be absolutely perfect in its kind , as that our love to him be with the whole heart , &c. and so our love to others be as to our selves ; our chastity and purity , all must be absolute . ( see tim. . . ) this rule will teach us what we are to aim and level at : and whatever exposition of the commandments comes not up to this scope , is no doubt defective ; and by this rule only can we be helped to the right meaning of every commandment , for each of them has its peculiar scope , both as to the duties it requires , and sins it condemns . and by this rule it is that our lord christ ( whose exposition with that of the prophets is best ) draws in the least and smallest branches of filthiness to the seventh commandment , which dischargeth all things contrary to perfect and compleat purity . . the fifth rule is , that the law is spiritual , rom. . . and that not only outward obedience to such duties , or outward abstinence from such sinful acts is called for , but the law , having a spiritual meaning , calls for spiritual service , and that in these three : . as it requires spiritual duties , such as faith , fear , love to god , and ●● others ; right habits , as well as right affections , and outward actions , and therefo●● paul , to prove the spirituality of the law , instanceth in the habit of lust , rom. . ●● a thing thereby discharged . . the law is spiritual , in that the obligation thereof reaches to the spirite , and very inwards of the heart , affections and thoughts , as wel● as to the outward man ; the love it requires , is love with all the soul , heart and mind . hence there is heart-idolatry , murder , and adultery , as well as outward , therein condemned . . it is spiritual , in respect of the manner ; it requires as to all outward duties , that they be done to a spiritual end , from a spiritual principle , and in a spirital way , opposite to the carnal way , to which the unrenewed heart of man is inclined , in which sense we are commanded to walk in the spirit , gal. . . and so praying and praising , which this law calls for , is praying and praising in the spirit , corinth . , vers . , , . . a sixth rule is , that beside the duty expressed , there is more implyed in the affirmative commands ; and beside the sin pitched on , there is more forbidden in the negative precepts , even all duties and sins of these kinds , in whatsoever degree : as for example , in the affirmative commands : . where the duty is commanded , all the means that may further it are commanded likewise : hence under care to preserve our brother , levit. . . . it is commanded that we should reprove him , &c. . where any thing is commanded as a duty , all duties of that kind are commanded , as keeping holy the lords day , is commanded in the fourth commandment : there hearing , praying , watchfulness all the week over , and all things belonging unto the worship of god that day , such as tythes , that is , maintenance for a ministry , calling of fit ministers , bulding churches , &c. are required , though they be not all duties of that day . . where a duty is required , the owning and suitable avowing of the duty is required also : and so believing in god , and the profession of faith are required in the same commandment , rom. . . . where the duty of one relation is repuired ( as of childrens subjection ) there is required the duty of the other relation ( as of parents ) yea , and also of all under that name . again , in negative precept ; observe : . where great sins are forbidden , all the lesser of that sort are forbidden also : as under adultery , murder , and idolatry , all light , obscene whorish words , wanton looks , unchaste thoughts , revenge , rash anger , wordly affections , &c. are forbidden ; and they are comprehended and prohibited under the grossest terms , to make them the more detestable , odious , and dreadfull . . all means that may prevent these sins are commanded , and all snares , or occasions , or incitements to them are prohibited . . where any sin is forbidden , there the least scandal about it , or the least appearance of the guilt of committing it , is forbidden also ; for god will have his people holy , and shining in holiness , unspotted , and without scandal , and abstaining not only from all evil , but from all appearance of it , thess . . . . we are not only forbidden the committing of such sins our selves , delighting in them , and inclining to them , but accounting light or little of them in others ; yea , we are commanded and ought to mourn for them , when committed by them . . the seventh rule is , whatever duty lies upon others , we are commanded in our places to further them in it , as masters are to further their servants , husbands their wives , one neighbour another ; by advice , direction , incouragement , prayer , and other helps , as in the fourth commandment is clear , where the servants duty , & the strangers , is imposed on the master ; and whatever sin is discharged in our selves , we are discharged any manner of way to partake in the same with others , whether by advice , example , connivance , ministring occasion , or by sporting and laughing at it in ●hem ; for so the rule is , tim. . . keep thy self pure , partake not of other mens ●ins : men may be free themselves ▪ as to their own personal breaches , and yet high●y partake of others breaches of the law. . the breach of one commandment virtually breaks all ; there is such a connexion and linking together of the commandments , that if the authority of god be ●lighted in one , it is so in all , jam. . . . john . . . on thing may in divers respects ( as an end or means ) be commanded or forbidden in many , yea in all the commandments ▪ as ignorance and drunkenness are , because they disable for all duties , and dispose to all sins : of this kind is idleness also ; and so knowledge , sobriety , watchfulness ▪ &c. are commanded in all the commandments ; for without these men are unfitted and incapacitated for performing any commanded duty . . the tenth and last rule is , the law is holy , just , and good : therefore the least motion against it , or discontentment with it , is sin , rom. . . in sum : take these few watch-words concerning the obligation of the law. . that it obligeth to all duties , and to all sorts of duties , publick , private to god , to others , and to our selves : and that words , actions , gestures , yea thoughts , and the least motions of the heart , come under its obligation : his commandment is exceeding broad , so that there is nothing so little , but it ought to be ruled by this word , and that in all persons of all ranks , whether as to doing or suffering . . that it obligeth to the right manner of duties , as well as to the matter , and to every thing that belongeth to duties ; and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded . . that it obligeth the whole man , the outward , in deeds , words , gestures , and appearances or shews ; the inward , in the understanding , will , affections , memory ; consciences ; and so it requires that the mind , will , and whole nature be sanctified , and conform to all these commands . . that it obligeth to obedience in all these alwayes , and in the highest degree , so that the least disconformity in habit or act is a transgression , the obedience it requires is perfect in all these respects , that not only there must be no breach of any of these commands directly , much lese a continuance in a breach ; but that also . there must be no appearance of breaking them , thes . . . . there must be no consent to break them , though it come not forth to act , matth. . . there must be no casting our selves in the way of any temptation or snare , whereby we may be inticed or occasioned ( to speak so ) to break them ; as davil was by his looking on a woman , sam. . . which job guards against , job . vers . ▪ . there must be no corrupt motion , affection , or inclination to evil , even where it gets not assent , there must be no tickling of delight in the thing , though the heart dare not consent to act it , nor any discontentment with the restraint that keepeth from such a thing , or secret wishing that such a thing were lavvful ; but on the contrary , we must account every commanded thing right , psalm . . . the involuntary motions of the mind which never get assent to any of these evils , nor are delighted in , yet even these are prohibited by this law , because they flow from a corrupt fountain , and are the evidences of disconformity to gods image in our nature , and they ought not so much as to be in us . hence doth the apostle complain of lust , rom. . though resisted by him . . it teacheth not only to streams of actual corruption , but to the fountain of original sin , whereby we entertain within us the seed and incentives unto actual evils that contradict this holy law. by all which we may see what holiness it calls for , and how often ( if we were examined in all the commands by these rules ) we would be found defective and faulty , and what matter of humiliation and repentance we may have for what is past , and what challenges we may have hereafter from this law , with what need of continual applications to the blood of sprinkling , and of washings in that open fountain , to the house of david , and inhabitants of jerusalem , for sin and uncleanness , and what need of endeavours to have our steps ordered more exactly according to it . before we close the preface , i shall first add two distinctions more , then two more rules : . give you some scriptures for your memories cause , . give some directions or helps to those who make conscience to study this law. . answer and clear a special case . . then ye would distinguish betwixt this law as given to adam , and as given to israel : for as given to him it was a covenant of works , but as given to them it 's a covenant of grace , and so from us now it calls for gospel-duties , as faith in christ , tim. . . repentance , hope in god , &c. and although it call for legal duties , yet in a gospel manner ; therefore we are in the first commandment commanded to have god for our god , which cannot be by sinners obeyed , but in christ jesus , the covenant of works being broken , and the tye of friendship thereby between god and man made void ; so that now men , as to that covenant , are without god in the world , and without christ and the promises , ephes . . . . and so our having god for our god , ( which is pointed at in the preface to the commandments ) and christ for our saviour , and closing with his righteousness , and the promises of the covenant ( which are all yea and amen in him ) must go together . . distinguish betwixt the divers administrations of the covenant of grace , and of the law , in respect of positives , falling under the second commandment ; for that commandment tyed the israelites before christ to circumcision , sacrifices , the seventh day of the week , and other ceremonies agreeable to the administration of the law , and covenant of grace then ▪ but now it forbiddeth them to us , and requireth other duties , for the priest-hood being changed , there is of necessity a change also of the laws belonging thereto ; yet that commandment , as a part of the moral law , doth perpetually oblige and tye to worship god , and none other , and that according to the manner which he prescribes . next unto the rules already laid down for the better understanding of the commandments , we add two more . the first is , that the commandements are so to be expounded , as that none of them may contradict another , that is , there is nothing commanded in one that is forbidden in another , or contrary ; one duty doth not justle with not thrust out another , but they differ only ; and then two duties coming together , in that case one of them ceaseth to be a duty for that time ▪ as is said in that distinction of affirmative and negative commands . the second rule is , that all these commandments bind and call for obedience from men , according to their places , and other qualifications and circumstances : the fifth commandment calleth for one thing from a magistrate , another from a subject ; a magistrate is to edifie one way , a minister another , a private christian another ▪ a servant is one way to reprove his fellow-servant , a master another way : the law requires more from a man of parts , power and riches , then from another , as to exercise and improvement of these gifts : the law being just , has in it a proportionableness to places , parts , &c. and sets bounds to stations , but alters them not , nor confounds them . . for the help of your memories , and that ye may have these rules more obvious , ye may draw them all under these five scriptures . the first scripture is , psalm . v. . thy commandment is exceeding broad ; which though it be more extensive in its meaning , yet it doth certainly include this law , which in an especial way is the commandment , and in the sense and comprehensive meaning thereof is exceeding broad ; for it takes in the fulness and extent of the whole law , in its obligation , as to all things , persons , and duties of all sorts . the second scripture is , rom. . . which speaks to the spirituality of the law in the obedience which it calleth for , the law is spiritual , the third scripture is , rom. . . which speaks the perfection of its nature , the law is just ; therefore fretting against what it commandeth , or wishing it were otherwise , is a breach thereof ; it is holy ; therefore to be discomformable unto it , is to be unholy ; it 's good , and therefore it ought to be loved and delighted in . the fourth scripture is , tim. . . and it speaketh the great end of the law ; the end of the commandment is charity out of a pure heart , and a good conscience ▪ and faith unfeigned ; which threefold end speaketh out the absolute purity and holiness called for in our love to god and others , so as to have a good conscience in this before god : all which must flow from unfeigned faith without presumption , resting on jesus christ , who is in this sense the end of the law. the fifth scripture is , tim. . . the law is good , if a man use it lawfully : and this guards against abusing of the law , and putteth us to the lawful use of it : there are extreams in abusing the law ; as . when it is used to see righteousness by it . again . when the authority of it is pretended for something it warrants not , such as the traditions of the fathers , matt. . seeking of salvation by the observation of circumcision , &c. . when its authority in practise is denyed . . when it is turned from practise to vain speculations and questions . . when it is so used as it deters and scares from christ . . when it is so made use of , as it oppresses and discourages a believer , for whose sake ( tim. . . ) it was never made or appointed , as to its threatnings and condemning power : and lastly , in a word , when it is not used to the ends , and in the manner expressed , in the former scriptures . fourthly , because the study of this law is so singularly useful , we not only press & commend it , but add further some few directions , whereby we may be helped rightly to use it , and to guard against the abuse of it in our hearing and reading of it . . the first direction is , ye would look on it as gods word , and take it as if ye heard himself from sinai pronounce it , that so ye may tremble ; and be more affected with holy fear when ever ye read , hear it , or meditate upon it ; for so was the people affected when it was first promulgate . . be much in prayer for grace to take up its meaning ; david ( psal . . , &c. ) prayed often for this , and thought it not unbecoming a king , yea a believing king , and a prophet , to study this law , and pray much for opened eyes to understand the meaning thereof . . in your reading seek to understand so as to practise it , for that is the end of knowledge , and the end the law it self aims at , deuv . . . . we knowing no more in gods account then what we endeavour honestly to practise ; and not aiming at practise , indisposeth both for understanding and practise , and makes men exceeding careless . . as ye hear and learn any thing to be duty or sin , reflect on your selves , and try whether that be sin in you , and how far short ye are in that duty , for this is the proper use of the law , to reveal sin and transgression , rom. . ● . and therefore it is ca●●ed a glass , jam. . . . and ye would look in it so as ye may know what manner of persons ye are , and may know what sports are upon you . . when the law discovers sin , ye would open your bosom to let in convictions ; for the law entered that sin might abound , not in practise , but in sense feeling , and conscience , rom. . . and follow these convictions by repentance , till they necessitate you to flye to christ , and leave you there . . take help from christs sermons , and the prophets , to understand this scripture , for they are the only canonical ; and therefore the best commentary upon the commandments ; yet ye would not despise the light holden forth in humane writings , such as the larger catechism , which is very full as to this , and if concionably improved , will prove exceeding profitable for your instruction . lastly , the grave case that we would speak unto , before we enter particularly on the commandments is ▪ whether any of these commandments may be broken in our sleep , by dreams , imaginations , actions , &c. which otherwise are unlawful , or whether when a man is sleeping and dreaming he be subject to the rule of the law , and if its obligation extend to him even then ? this question hath its own difficulty , and althought it be not good to be curious in it , yet it wants not its own profit , as to the peace and quietness of gods people , or to their humbling and stirring up unto repentance , if it be rightely decided . i know almost all run on the negative , as if men were not in the least guilty of sin by such dreams ▪ upon this ground , upon this ground , because they are not then in a capacity to use and exercise their reason , but that they are in this case as mad , distracted , o● frantick men . i desire to be sober in speaking to this ; yet i shall adventure to speak my mind a little about it , with the reasons of it . and . we say there is a great difference betwixt sleeping dreaming men , and mad-men . . because madness is wholly in it self penal , and is a disease following sinful man as other diseases : but so it cannot be said of such dreaming ; for as sleep was natural ( there being before adams fall a day and a night as well as now , and there being an instance then of adams sleeping ) so must dreaming be , being procured by the restlesness of the fancy ; and the roving of the imaginations , which is some way natural ; but that men dream of such subjects , or that their dreams are of such a nature ( as filthy or prophaine ) seems clearly to follow sin , which dreaming simply doth not ; and therefore man is not so passive in this , as in madness . . because in dreams men have more use of reason , then in madness , though ( as the school-men say ) that use be imperfect , yet as they grant ( and experience confirmeth it , and augustine lib. . confess● acknowledgeth it in himself ) their may reason and debate in sleep , yea sometimes reject some motions , and though dreaming yet not give consent unto them ; and that upon reasons which at other times possibly they will imbrace . hence is it that there is a sort of sutableness and likeness betwixt mens dreamings ▪ and their rational actings when walking ; children and mad men , or men in a distemper , having more foolishnese and less reason in dreams , then these who have more use of reason ; but wise men in a distraction , and natural fools , have no such difference then : beside , we conceive that dreaming is more proper to reasonable men then beasts ▪ and to men that have exercise of reason then to children , but madness may be in all . . because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason , then it can be said to have upon him when in madness , as to the things committed by him in it . . neither is it without some weight , that under the law , levit. . deut. . . sacrifices and washing ▪ were appointed for some sins committed in sleep and dreaming ( whatever they be in themselves ) which were not appointed for the sins of such as were frantick : all which put together , and duly considered , we cannot look upon sins , i mean things otherwise unlawful , in dreaming ; and sins in distraction , as equal . yet secondly , there be some things that we willingly grant in this matter : as . that we do not comprehend under these sinful dreams every passing transient thought or motion in sleep , which has meerly an idleness and unprofitableness with it , which though it might possibly be siuful in men waking , ( when they should aim in the least thought at something edifying ) yet we think dreams that are meerly ( so to say ) negative , that is ▪ not sinful on the matter , are not to be accounted sins ; nay , not yet sins historically , as it were , objected to the fancy , or only objectively proposed ▪ i say they are not sinful , because mans fancy at such a time is open to such representations ▪ and cannot hold them out , especially seeing they may possibly be carried in by the devil , who certainly waits these times ; but there are other sinful dreams , such as that spoken of , levit. . through occasion of which there is effusion of seed , rising in passion , delighting in revenge , it may be ( as we have heard ) to the committing of some act , such have ( as it were ) a more diliberate consent with them , and sometimes delight , yea , sometimes external motion of the body endeavouring the accomplishments of its desires : in all which it seems hard to say , that a man is passive only ; and when the subject of the dreams are such things as a natural conscience will scare and tremble at , it is of these we speak . . we conceive there is a great difference , as to degrees of sinfulness , betwixt such sinful motions , desires , delectations , &c. that are in a waking man , and the same in one a sleep ; the guilt is much less by many degrees in the one , then in the other . . a difference is to be made betwixt gross sins objectively represented to the fancy in sleep , and the same sins which are not only sorepresented , but also have more setled motions following thereon . . there is a difference also betwixt distempered men in their dreams of this kind , and men who are sober , and well at themselves ; yet we cannot but incline to think , that there is some guilty that may and ought to be repented of in such dreams , and so that men may in their sleep sin against these holy commandments , seeing that in many dreams , as in many words , there are divers ( even sinful ) vanities , eccles . . . this truth is something clear from the grounds already laid down ; but we shall for further clearing and confirming of it , and these following arguments . the first is this . . that tickling delight , as an evil against the law of god , is a fruit of original sin , which sin infects all our imaginations , and make them evil , genes . . . yea , they are the flowings out of habitual lust , which is now natural to us ; and if they be a fruit of that tree , or a daughter of that mother , must they not be of the same nature , and so sinful ? and that they must flow from original sin , may thus be made out ; that none can imagine such dreams to have been incident to adam , in the state of innocency , while all was pure , even though sleep and dreams were natural to him : and this may be confirmed from that one maxime of the school-men , that adams innocency was capable of no deception , nor of any thing which might make him sad , either sleeping or waking ; but such dreams certainly imply both . if it be said , such dreams may be from an external cause , as the devils objecting such and such things to men in sleep : i answer , i grant in part it may be so ; but . though he object them to us sleeping as well as waking , yet it is , we that entertain these objected representations , it is we that delight in them , and move by them , though tempted thereto by him : we may say he is father and as it is , acts . . he filleth the heart , and furnisheth fewel ; but we are the mother ( i say it is our corruption ) that bringeth forth , and can any say , that if there were no corruption within us , that these would be so entertained ? . though they come from him as an external cause , yet considering that our nature is inclined to such things , so that powder or flax taketh no sooner with fire cast into them , then our corrupt nature doth with these temptations : is it possible to imagine that a dart of temptation should be thrown in , and not at least awake and stir the savour of corruptions ? indeed , pure nature in our blessed lord ( who was without original sin ) was like water , presently to quench all such fiery darts . . if they come from the devil , to what end can he object them to men ; it must either be because they are sinful , that being his aim to defile them thereby , and draw them to sin , or because they are troublesome and heavy to men , he having delight also in mens misery , but such dreams are no way weighty and troublesome to the most part of men , that therefore is not his aim , nor would they be so much burdensome to others , were it not from their apprehension of guilt under them ; and therefore satans aim must be thereby to defile men with sin . . argument which confirmeth the former , ( and let us consider it with reverence ) our blessed lord jesus was made in all things like unto us , except sin , none of the fruits of original sin , which are sinful , are to be found in him ; and yet , i suppose , none can without horrour imagine such dreams to have been incident to him , or that his absolute holiness was capable of them . he is the only instance of one free from original sin , yet may he be supposed lyable to any other penal thing , excepting . what implies sin . . what implies distempers and infirmities in the contemperature and constitution of his body from inward causes , because he had no inward cause , being free of sin as adam before his fall ; and therefore not naturally ( i mean from inward principles , or necessity , as we are ) subject to sickness or death . . the third argument is , that men are often accessary to these sinful dreams themselves , either . by excess , disposing themselves to such inclinations , or . by a loose mind that delights in following such things throughout the day in their more reasonable meditations , and more determinate purposes ; it being ordinary , that dreams follow much the constitution of the body , or the habitual strain of our practise : in which respect mens callings , or particular imployments , will run up and down before the fancy in their sleep , and so their sinful exercises also : or . by not praying to god to guard against them , and neglecting to press more after mortification for that end : or . by not being suitably affected with them after they are past and gone : in which cases even the school-men ( who are not the most rigid and tender casuists ) will grant ( all things being considered ) sin to be ex consequenti in dreams ; and we suppose few fall in such dreams , who may not in one circumstance or other read their accession to sin therein , and though our frame and constitution be in it self natural , yet that it should incline us sleeping or waking to any thing sinful , that is and must be from corrupt nature , seeing it clearly speaketh the inordinateness of our natural inclination . . the fourth argument is from the law of washings and sacrificings for the sin of uncleanness in mens dreams , when they pass seed in their sleep , which seemeth to say thus much , that both sleeping and waking men should be holy ; and although there be sacrifices and cleansings appointed for somethings that are not morally sinfull , as the touching of a dead body , having leprosie , &c. yet simply to say so of the case in hand were hard : for . if it be said there was no moral sinfulness in that kind of pollutions , what then could these sacrifices and washings signifie ? if any say , as they must say , they looked to secret actings of original sin , it doth confirm what we have said : but . is there in any such things as are not accounted sinful in themselves , such a dependency upon , or likeness to any commandment , as there is in that which is mentioned levit. . to the seventh commandment , to which it seemeth to have a direct reference ? . the fifth argument may be taken from the extent of the law , which reacheth to the whole man outward and inward , soul , heart , mind , and if to the whole man , then why not to the fancy , memory , imagination , &c. and we are sure when spirits are made perfectly comform to the law of god , there will not be found in them any such fancy imaginable as consistent with it : besides , doth not this law oblige and tye alwayes ? even sleeping men ( as we conceive ) are under the negative precepts of it , that is , although they be not bound to pray and hear in their sleep , yet they are bound not to murder , nor commit adultery , &c. in their sleep ; and the more renewed and holy christians are in their ordinary walk , so are they in their dreams ; and even in this sanctified persons differ from unrenewed ones . . the sixth argument it this , we suppose these grounds that prove involuntary lust in the first motions thereof , and before they can come to consent to be sin , will infer these motions in sleeping men ( of which we speak ) to be sinful also : for . though these motions of lust be involuntary , and weaken not the deliberate use of reason more then the other : and . though they be in the regenerate wrestled against , and not approved more then the other , yet because these are not according to reason , ( though not brought forth by it ) and not answerable to that simple purity and angelick holiness which should be in man , and it is hard to imagine the most passing motions of lust running never so swiftly through us , not to leave behind them some dreg of defilement by reason of our corruption , that sideth still in less or more with temptation ( which cannot be said of sins objected by the tempter to our lord ) and such lusts , or motions of lust , have still by the orthodox , according to pauls doctrine , rom. . been thought sinful upon the foresaid reasons , and we see not but these same reasons will hold here . lastly , we add , that generally the consciences of the godly look on this kind of practises , although committed in sleep , with horrour , and no reasoning or disputing will truly quiet them , till they be humbled before god under them , and yet they use not to be so troubled in other things that are meerly ceremonial : how doth augustine complain of this , yea confess and lament it , confess . lib. . cap. . ( though elsewhere he accounts it no sin ) yet he crys out of it , and that he thought it a mercy , that he had not done what in sleep he consented to act , reperimus nos non fecisse , doleamus tamen quoquo modo in nobis factum suisse , it grieves him that it should be any way done in him , and he aggreadgeth it thus , that he had not alwayes rejected these as sometimes he had done : and do not the godly sometimes in their sleep make opposition to these motions ? and how often do they in prayer wrestle against this evil , and that ( as i conceive ) from another apprehension of it then simply , because of any punishment or affliction that is in it ? for many things more afflicting do not so effect them ; and yet even these know the reasons that are made use of against the sinfulness of it , which maketh me think there is something directly against conscience and purity in these sinful actions or motions . to conclude , sure we are this opinion is not unsuitable to the end of the law , and that absolute purity and angelical holiness god calleth for in it ; namely , that not only when we are awake we are to be still with him , but that our sleep should not break our communion with him : and certainly it is most safe for man to humble himself under the sense of his sinful nature , and the sad necessity of sinning , both waking and sleeping , he hath brought on himself ▪ that thereby he may the better press on himself the necessity of a mediator for righteousness , which are the great ends and uses of the law. we come now more particurarly to the words which the lord himself spok : concerning the number of these commandments , and general scope of them ( as hath been said ) there is no question : but there be four things we would speak a little to , for further clearing of the text , before we come to speak particularly to the first commandment . the first is , whether these words , i am th● lord thy god , &c. be a part of the first commandment , or a preface to all the ten ? answ ; we think it is a ground laid down for pressing and drawing forth our obedience to all the commandments , yet it hath relation more especially to the first commandment ▪ as the negative expression there cleareth , which is , th●● shalt have no other god● before 〈◊〉 that is , no other then me : what me ? even me the lord thy god that brought thee ●ut of the land of egypt : so then there is a special relation betwixt this commandment and the preface , as including the positive part of this negative commandment , and it doth especially clear these three things . . what is the right object of worship , it is jehova , elohim , the lord , that sheweth the unity of the divine essence ; for so ●●hovah , being a word in the singular number , is ordinarely look't on as pointing out this , then elo●im , which is a word in the plural number , speaketh the plurality of persons in the god ▪ head ; so that the lord commanding and requiring obedience , here is one god , and three persous . . it cleareth what is the right channel in which our service should run , it is in the channel of the covenant , our obedience is to be directed , not to god abstractly considered , but to god as our god , i am the lord thy god , saith he , and thy god by covenant ; so the expression is , deut. . . that thou m●●st fear this glorious and fearful name , the lord thy god. this maketh our service and worship sweet and kindly ; and without this relation there can be no acceptable service performed by sinful man to god ; and that relation ( that by the covenant of works once stood betwixt them ) being broken , it saith it must be made up again , which only can be done in christ : and it saith also , that this relation to god in him , and obedience to the law , can consist well together . . it cleareth what is the right and great motive of obedience , to wit , the benefit of redemption , love and thankfulness , upon that account , constraining to the performing of these duties that are commanded , that they may be done willingly , and in a chearful manner . secondly , it may be asked , why the second commandment , and the fourth commandment , have reasons pressing obedience annexed to them , which none of the other hath , at least expresly set down by the lord ? answ . this may be a reason , because all the other commandments are by the law of nature determined in mens consciences , and the sins against them are by natures light seen to be evil ; but the substance of these two , to wit , what way he will be worshipped in externals , and on what day as the solemn time of worship , being determined by gods positive law , they are not so impressed on mens consciences as the duties required in the other commandments are ; therefore the lord addeth reasons to each of these to perswade to the obedience of them , as to the second , i am a jealous god ; and therefore will not admit of any the least appearance of declining from me , even in externals , and to the fourth , keep the sabbath day , for i have put a difference betwixt it and other dayes , though before there was none , which is further amplified in the text : now by this reason ( which is also given by the school-men ) it may appear , that the second commandment concerning outward worship , according to our way of distinguishing them , i● distinct from the first , which requireth the inward worship due to god : for the first commandment is moral-natural , and can never be altered , and has as much impression on a natural conscience as any ; and therefore , according to this ground , needed no reason . thirdly , it may be observed also , that some commandments have promises added to them , which others have not ; not that any commandment wants implied incouragements , but in some they are expressed , as in the second . he sheweth mercy to thousands , &c. and in the fifth , that thy days may be long , &c. the reason given why promises are particularly expressed in these two is , that obedience to these two seemeth to bring most hurt to men , and is most contrary to their corrupt wills and affections ; it seemeth not so prejucidial , nor is it so obnoxious to the hatred of the world , that men love god , and fear him in their hearts , &c. as it is outwardly to confess him before men , and that by adhering close to the true manner of worshipping him : this maketh men obnoxious to persecutions , crosses , losses , &c. to be seriously taken up in the externals of godliness , sometimes bringeth much prejudice with it , and is to many troublesome , and so to be obedient to superiours , and tender of inferiour● , is not easily condescended unto ; therefore god to counterbalance the difficulties that accompany the obedience of these two commandments , hath added promises to them , the more to incourage and stir up to the obedience of them . the fourth thing we would take notice of is , that some commandments have threatnings expressed in them , which others have not , as the second , and the third , not that any commandment wanteth implied threatnings , but the reason is , because men ordinarily count light of the breach of these two commandments , if they be ( as they think ) honest at the heart , though they be very negligent and careless in many outward things ; and though in the manner of worship they be very slight and perfunctorious , yet if it be to the true god , they think the less of it : and so also men are given to count very light of reverent using gods holy name ; therefore he hath put a threatning to both these commandments , to make men know he will not so easily pass them , as men oft-times imagine ; and that all these three , reasons , promises , threatnings , are added to the second commandment , it doth very clearly and convincingly shew of what concernment that commandment is , and how ready men are to break it , and that there is special consideration and regard to be had to it , so far is it from being to be attempted to be expunged out of the number , exod. . . thou shalt have no other gods before me . in this first commandment we may consider these two : . the thing commanded . . the qualification of the command . the thing commanded is negatively set down , thou shalt have no other gods , directing to the right object of worship , and differencing the true god from all supposed gods ; for though there be but one god , yet are there many who are called gods , corinth . . , , . the qualification added , is in these words , before me , which tend not only to the aggravation of the sin here discharged , as being done in his presence , and done , as it were , in contempt and despite of god who alwayes sees ; but especially to shew the extent of the prohibition ▪ that it tyeth up not only from outward idolatry , but even from that which is inward and secret , and that men see not , and is known to god only ; and so this commandment requireth not only external worship , but that which is inward and spiritual before god. hence the scope of this first commandment lieth clearly in these two things , ( wherein it differeth from the second ) to wit , . that it sheweth who is the right object of worship , and directeth men thereto . . that it regulateth mens internal worshipping of god , and calleth for that , whereas the second commandment supposeth both these , and directeth as to the manner of worshipping the true god in externals , and regulateth these . this commandment , as all the rest , hath a positive part requiring something , and a negative part prohibiting something : we shall , in the first place , speak to what is required here , and we take it up in these three things . . and first it requireth the right knowledge of god ; for there can be no true worship given to him , there can be no right thought or conception of him , or faith in him , till he be known : he must be known to be one god in essence , deut. . . and three persons , john . . he must be known in his attributes and essential properties , jnfiniteness , immenseness , unchangeableness , eternity , omnipotence , omniscience , wisdom , goodness , justice , and faithfulness : he must also be known in his special works , whereby his soveraignty and majesty appeareth , as his works of creation , providence , redemption , and what concerneth it ; as the covenant of grace , and its terms ; the mediator , and his offices : no service or worship can be offered to god , nor can we have any ground of faith in him , without some measure of distinct knowledge of these . . it requireth from us a suitable acknowledging of god in all these his properties : as . that he be highly esteemed above all . . loved . . feared . . believed and trusted in . . hoped in . . adored . . honoured . . served and obeyed . and so . he must be the supreme end in all our actions , that should mainly be aimed at by us . . it requireth such duties as result from his excellency , and our acknowledging him to be such a one : as . dependance upon him . . submission to him , and patience under cross dispensations from him . . faith resting on him . . prayers put up to him , . repentance for wronging him . . communion , and a constant walking with him . . delighting in him , . meditating on him ; and such other as necessarily may be inferred as duties incumbent to creatures in such a relation to such a god , whose excellency and worth calleth and inviteth men to all suitable duties . next , it is necessary that we add some advertisements to these generals . and . that the commandment requireth all these , and in the highest and most perfect degree . . that it not only requireth them in our selves , but obligeth us to further them in all others , according to our places and callings . . that it requireth the diligent use of all means that may help and further us in these ; as reading , meditation , study , &c. . that these things which in some respect may be given to creatures , as love , fear , &c. yet when they are required as duties to god , they are required in a far more eminent way ; so that creatures must yield and give place when god cometh in competition with them in these ; and these things which are proper to god , as resting on him , adoring of him , are to be given to no other . . all these things are so required , as none of them thrust out another ; but that all so consist , as every duty may keep its own place , without prejudice to any other . in the next place , we would consider the negative part of this commandment , for the extent thereof will be best discerned by considering what is forbidden therein , and how it may be broken : it is indeed the commandment , in reference to which , beyond all the rest , almost the generality of men think themselves most innocent ; and yet upon tryal it will be found , that men are most guilty of the breach thereof : we may look upon the breach of this commandment more largely , as god is any way wronged in that which is his due ; or more strictly , as it relateth to that which is more properly idolatry . being more largely considered , it is broken two wayes . . when what is proper and essential to god , is denied to him in effect , or practically ; as when he is not accounted eternal , omnipotent , one blessed god in three persons : and thus men are guilty , either in opinion or in practise , when they walk so before god , as if they thought him not omnipotent , omniscient , &c. and so tit. . . it is said of some , that they profess to know god , but in works they deny him . . it is broken , when any thing unbecoming the holy majesty of god is attributed unto him ; as that he changeth , favoureth prophanity , &c. so psalm . . it is said of some prophane men , that they thought him like unto themselves . these two may be called more general idolatry ; we shall speak further to them afterward . . the third way it is broken ( considering the breach of this commandment strictly ) is by attributing that which is due to god , and properly belongeth to him , to creatures ; as trusting in them , calling on them by prayer , accounting them omnipotent , omniscent , or believing that they have influence or power to guide the world , which some do attribute to stars , to the heavens , to fortune , to saints , to angels , yea to devils , this is properly idolatry : and because it is the chief scope of this commandment , and we are bidden expresly to keep our selves from idols , john. . we shall insist a little on it . and . we shall premit some distinctions of idolatry , . shew how men fall in it . . what are the special idols men commit idolatry with . . which are the most subtil and dangerous idols . . give some rules whereby ye may try this sin of idolatry , even when it is most subtil . and . idolatry may be distinguished , . into idolatry against the first commandment , when worship is not directed to the right , but to the wrong object ▪ and idolatry against the second commandment , which striketh against the prescribed manner of worshipping god : we are now to speak to the first ▪ . this idolatry is either . doctrinal , or idolatry in the judgement , when one professedly believeth such a thing beside god to have some divinity in it ; as heathens do of their mars and jupiter ▪ and papists do of their saints : or . it is practical , when men believe no such thing ▪ and will not own any such opinion ▪ yet on the matter they are guilty of the same thing as covetous men , &c. the first taketh in all heathens , turks , hereticks , that by their doctrines and opinions wrong the true god , or his worship : the second taketh in all self-seeking , ambitious , covetous , and voluptuous persons , &c. who fall in with the former in their practise , though not in opinion . . it may be distinguished into idolatry that hath something for its object , as the egyptians worshipped beasts , and the persians the sun or fire , and that which has nothing but mens imaginations for its object , as these who worship feigned gods ; in which respect the apostle saith , an idol is nothing , cor. . . . we would distinguish betwixt the objects of idolatry , and they are either such as are in themselves simply sinful , as devils , prophane men , or they are such as are good in themselves , but abused and wronged when they are made objects of idolatry , as angels , saints , sun , moon , &c. . distinguish betwixt idolatry that is more gross and professed , and that which is more latent , subtil , and denied : this distinction is like that before mentioned into opinion and practise , and much coincideth with it . . distinguish betwixt heart-idolatry , ezek. . exod. . . . and , . and external idolatry , the former consisteth in an inward heart-respect to some idol , as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places ; the other in some external idolatrous gesture or action . in practical idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects , and the letting them out excessively upon lawful objects . thus men are guilty of idolatry with sinful objects , when they love and covet another mans house , wife , or goods , when things unlawful and forbidden have the heart . again , men are guilty of idolatry in making lawful objects idols ; as when by excess or inordinateness of love to their own means , wife , house , &c. they put them in gods room , as nebuchadnezzar did with babylon , dan. . . so then , in the former sense , men make their lusts or sins . whatever they be , their idols , gluttons that serve their appetite , drunkards their drunkenness , make their bellies and appetite their idol ; for to whatever men yield themselves to obey , they are servants unto that which they obey , rom. . . an idol is something excessively esteemed of , and idolatry is the transferring of gods due , outwardly or inwardly , to what is not god , whether we esteem it god or not . we shall first speak of practical heart-idolatry , especially when lawful things are made idols , which is the most subtil kind of idolatry , and that which men most ordinarily fall into : and it may be cleared these five wayes , by all which , men give that which is due to god unto creatures . there are five things that are incontrovertibly due to god , to wit , . estimation and honour above all . . love with all the heart . . confidence and trust . . fear and reverence . . service and obedience . first then men commit idolatry , when any thing , even any lawful thing , getteth too much respect from them ; so that their happiness is placed in it , and they can less abide to want it in effect , whatever they may say in words , then communion with god himself : when men have such an excessive esteem of wife , children , houses , lands , great places , &c. and when they are taken from them , they cry as micah , judge . . ye have taken away my gods from me , and what have i more ? when all the other contentments a man hath , yea all the promises , and god himself also ▪ proveth but of little value to him , in respect of some particular he is deprived of by some cross despensation ; it is a token it had too much of his heart : try this by two things . . when any beloved thing is threatned to be removed , it then appeareth how it is affected , and stuck unto . . what is made use of to make up that ; see a notable difference betwixt david and his men , or most of them , sam. . . when he wanted asmuch as they , they know no way to make it up , therefore they think of stoning him , but he incourageth himself in the lord his god : they had no more left at all , its like , he hath his god abiding , in whom he may yet be comforted . the second way whereby men commit idolatry with creatures , is in their love which is due to god with all the heart ; but men ordinarily give away their hearts to creatures , in being addicted to them in their desires , seeking excessively after them , in their doating on them , or sorrowing immoderately for want of them . hence the covetous man who loveth the world , john . . is called an idolater , coloss . . . ephes . . . thus it discovered it self in achab , who so loved naboths vineyard , that he could not rest without it : so demas idolized the world , when for love of it , he forsook his service with the apostle ( though it had been but for a time ) tim. . . mens love to creatures is excessive . . when their contentment so dependeth upon them , as they fret when they cannot come at the enjoyment of them , as we may see in achab , when he cannot get naboths vineyard , and in rachel for want of children . . when it stands in competition with god , and duty to him is shufled out from respect and love to the world , or any thing in it , as we see in demas , tim. . . . though duty be not altogether thrust out , yet when love to these things marreth us in that zealous way of performing duty to god , as it did in eli , sam. . . who is said to honour and love his children above god , vers . . not that he forbore them altogether , but because his sharpness was not such as it should have been , and ( as it is like ) it would have been , had not they been his own sons whom he too much loved ; whereas to the contrary it is spoken to abrahams commendadation , that he loved god , because he with-held not his only son when god called for him . . the third is , when confidence and trust is placed in any thing beside god , ( to wit , excessively , as before we said of love . ) thus when a mans protection is placed in men , though princes , psalm . . or in multitudes , or in horses and armies , it is idolizing of them . thus rich men may make ( as it is joh , . gold their confidence , and fine gold their hope ; that is , when men account themselves secure , not because god hath a providence , but because they have such means ; as a●a trusted to the physicians , and not to god ; namely , in that particular , the cure of his disease ; or as the rich man , luke . . who founded his taking rest to his soul on his full barns , and so some trust their standing to such a great man who is their friend : and this is known ; . by the means to which men betake them in a strait , as when they stand not to make use of sinful means . . by what noise they make when they are disappointed . . it is known by this , when their leaning on such a creature marreth their resting on god , and on his providence . hence it is hard for men to be rich , and not to place their confidence in riches ; and so christ speaketh of the difficulty of rich mens being saved . . then men trust in their riches , when the having of them maketh them to think themselves the more secure , and maketh them proud and jolly , as if they added some worth to those who possess them , which could not be , if they were not something too much thought of . . the fourth way how creatures are idolized by men , is in their fear , when men or events are feared more then god , and fear maketh men sin , or at least keepeth them back from duty , in less or more like those professors , who for fear of the jews ioh. . . ) did not confess christ . thus men may idolize their very enemies whom they hate , when they fear more him that can kill the body , then him that can dest●oy both soul and body . thus great men and powerful in the world are often idolized , and good and well-qualified men may be made idols also , when men become so addicted and devoted to them , as to call them rabbi , and to be ( as it were ) sworn to their words and opinions ( as the sectaries in corinth were , and such at all times , for the most part , are to their leaders ) when it is not the matter or reason that swayeth , but the person that teacheth such doctrine , or holdeth such an opinion . . the fifth way of committing this idolatry is by service , when a man is brought under the power of any thing ; so whatever a man serveth this way is an idol , every predominant , every person or humour that a man setteth himself thus to please is an idol : in this respect it is said men cannot serve two masters , god and ma●mon ; and if we yet serve men , we are not the servants of christ , gal. . . this may be known , . by what men are most excessively taken up with , and most careful to fullfil and accomplish . . by looking to what it is for which they will take most pains that they may attain it . . by what getteth most of their time and labour . . by what overswayeth , and overcometh , or overaweth them most , so that they cannot resist it , though it thrust by duties to god ; and when they are ne ▪ ver so taken up with gods service , but it indisposeth them when ever they come to immediate worship ; it is an evident token that such a thing is the mans ●dol . these be the most ordinary wayes how men fall in this sin of idolatry : it were hard to speak of all the several idols which may be loved , feared , rested on too much , and so put in gods room : i shall instance in a few . the first is the world ; this is the great clay-idol that both covetous and voluptuous men hunt after , crying , who will shew us any good ? psalm . . by this thousands are kept in bondage , and turned head long : an excessive desire to have the world's goods , and to have by these a name in the earth , is many a mans idol . a second is the belly , philip. . . a shameful god , yet worshipped by the most part of men , who travel for no more but for a portion in this life to fill the belly , psalm . . to win their living , and provide for their families . to this sort also belongeth gluttons , drunkards , palate-pleasers , ( who are look● upon as the dainty men in the world , abounding alace in our dayes ) being according to satans maxime , ready to give skin for skin , and all they have for their life ; and aiming at no more , job . . thus satan thought to have found out job when his riches were quite gone ; thus he tempted the lord christ to provide bread in an anxious way ; and thus fear of want captivateth many . . the third great idol ( which is comprehensive some way of all ) is a mans life , his honour , credit , reputation , good name , and applause in the world ; his own will , opinion , tenets , judgements , whereof men are most tenacious , and will not quite sometimes ( as the proverb is ) an inch of their will for a span of their thrift . thus men are said to live to themselves , cor. . . in opposition to living unto god , when self-respect swayeth them to be lovers of themselves , ● tim. . vers . . . and lovers of their pleasures more then god , and self-wi●●ed , tit. . ●● pet. . . ah , who are free of this ! the fourth is men of parts , &c. who have done or may do some considerable good or evil to one , or have something in them eminent beyond others : these oft-times , in regard of the fear , love , or trust , men place in them , are made great idols . the fifth is lawful contentments , as houses , wives , children , unto which men are often too much addicted , and with which they are often too much taken up , even sometimes with that which is in it self very little , and so they prove their idols . a sixth is self-righteousness , mens prayers , their repentance , blameless , walking , &c. these may get , and often get more of their confidence , and weight of their eternal peace , then they should : so the jews laid the great stress and weight of their salvation upon this idol , rom. . . the seventh may be outward ordinances in purity , external forms , and profession of religion , when men rest upon these , and press not after the power ; as the jews ▪ who cryed up the temple of the lord , the covenant betwixt him and them , and their external relation to him , jer. . . &c. the eighth is any gift of god which he hath bestowed on men , such as beauty , strength , wit , learning , when men who have them lay too much weight on them , or think too much of them ; yea , grace it self , the sense of gods love , and inward peace , may be put in christs room , and more sought for sometimes then christ himself : now when these are rested on , delighted in , and he slighted , or when they are missed , and he not delighted in , then they are idols . ninthly , ease , quietness , and a mans own contentment , is oft-times a great idol ; and it is so when a man is so addicted to his ease , as he cannot abide to be troubled , thus was it with that man , luke . . soul take thee rest : his ease was his idol , and he rested on it , and made it the end of all his buildings , and laying up of goods ; but his riches were his idol , as he grounded his expectation of rest upon that which he possessed : so many idle men who frame their life so as they may not be troubled , though they be no wayes profitable , but spend what they have , making this the drift of all they do , that they may have an easie life , when this overswayeth them as their last end , ( though otherwise , if they were not wedded to their case , might be more profitable ) and often with abstaining from , and neglecting of many necessary duties , that they may eschew trouble , it is a prevailing idol . a tenth is wandering fancies and chimera's , the mind pleasing it self with them , and delighting to entertain them , and pursuing them from a design to find satisfaction in them , even in such things as never had , nor it may be , can have a being , except in their own imagination and fancy ; such are called by solomon , eccles . . . the wanderings of the desire ( opposed to the sight of the eyes , which others delight in ) as when men spend their wits and inventions on penning romances , love-passions , stage-playes , comedies , masks , balls , &c. or which is more subtil , yet much practised , when the minds of men frame imaginary and fictitious revenge , delight , eminency , &c. to themselves . the means and second causes , physitians , armies , ministers , stars , and natural causes , by which god useth to work ( by some called nature ) are oft-times so trusted and leaned to , as they are made mens idols , nay by many in these dayes , judiciary astrology , palmestry , &c. are much studied and doted on , and the scriptures antiquated and laid aside in a great measure . next , if it be asked , what idols are most subtil ? answ . . an idol is then most subtil , when it lurketh in the heart , and scateth it self principally in mens mind , aim , and inward contentment , and they inwardly ascribe too much to such a thing , and yet , it may be , in their external practise , there is not much to discover this . . then are idols most subtil , when they lye in such things to which somewhat of fear , love , delight , &c. is allowable , as in lawful things , which may in some measure be lawfully loved , feared , and sought for . . when they are in negatives , as in omissions , ease , &c. then they are more subtil then when they lye in something men positively seek after , or in the commission of something forbidden . . when they pass under a lawful name , as when pride goeth under the name of honesty , anxiety under the name of lawful care , &c. then they are hardly discovered . . when sticking to one idol , the man rejecteth all others , ( as he conceiveth ) out of respect to god , as may be instanced in the cases of a monastick li●e , regular obedience , some singular opinion so much stuck to , and laid weight on by many . . when it is in means that have been used , or are allowed by god for attaining such an end ; as it is hard to keep bounds in this case , so it is hard to discover the idolatry of the heart in it . in all which it is to be advertised , that idolatry in these things consisteth mostly in the inordinateness of the heart , and affections to them , and that it lyeth not so much in our actions about them , as in the manner of our acting , and the circumstances accompanying us and our actions , anxiety , estimation , excessive care , love , &c. for clearing the difference betwixt this idolatrous love , fear , service , and true love , fear , &c. take these rules . . when our love to creatures drowneth our love to god , and maketh us to cast off duties we owe to him , as in demas . . when in part it marreth us in the performance of duties to god , as in eli. . when it so taketh us up in our practise throughout the day , that we give not necessary time to the worship of god , in praying , reading , hearing , &c. . when it indisposeth for these ; so that when we are praying or hearing , the heart is carried away after creatures , and the mind is taken up with some other thing then god , as ezekiel . . . when they too much , and very unnecessarily haunt the heart in meditation , or when we lye down or rise , and at such times when our thinking on such imployments contributeth not to the furtherance of them , it sheweth that they have too much of the heart when they possess it alwayes , and when it is seldom taken up actually with better things , but these steal in easily and at all times . it may appear now . how common this sin of idolatry is . . how great guilt and hazard men are lying under thereby , because . few are convinced of it . . many years idolatry lyeth together upon the consciences of many . . there is little repentance for it , though many ways one may insensibly slide into it . it is not so very useful or needful here particularly to enquire what idol is predominant , and hath chief room , if these three things be granted . . that there may be , and are many idols often at once , as legions distracting the man , and swarming in his heart . . that successively they may be changed , according to mens tentations and conditions . . that men should study the mortification of all , and the giving god his due , so as none be spared ; for if any one be spared , none at all are mortified & slain . it would become believers , and it would be their advantage , to think much upon such scriptures as these , isaiah . . and ye shall be my people , and i will he your god. luke . . vvhen thou art bidden of any man to a wedding , sit not down in the highest room ; l st a more honourable man then thou be bidden of him . corinth . . from vers . . to vers . . and that they would study conformity to them , and learn to abhor idols ; yea , all creatures in so far as they become idols to them . we are now further to prosecute the branches of this commandment , which is a key to all the rest ; and because gods soveraignity is holden forth here , there is no sin that may not be reduced to it , as being a disobedience to this soveraign god : we shall first permit some general wayes whereby it is broken , then insist in some particulars . more generally it is broken three wayes , as hath been said already . . by derogating from god that which is his due ; so all contempt of him , disobedience to him , wronging his infinite attributes , as if he were not omnipotent , omniscient , infinite , &c. denying of his providence in less or more , are breaches of this commandment . thus he is wronged , when he getteth not everyway that which is his due . . by attributing to god what is not consistent with his absolute perfection , purity , and holiness , as that he doth or can do wrong , change , not keep his promises , or not guide the world wisely ; that he hath any bodily shape , or may be comprehended . . when what is due to god , as faith , hope , love , fear , &c. is given to creatures , whether to idols litterally , or to men , to saints , angels , ordinances , ( as the sacraments ) stars , herbs , gold , physicians , &c. when too much weight is laid on them , or any thing not agreeing to them is ascribed to them , by which witchcraft , charming , covetousness , judicial astrology , &c. are reproved , as drawing the hearts of men away from the living god. if it be asked , may not some things in the world be loved , and may not some confidence be placed in men , means , &c. i answer , love may be given to some things , and naturally is called for to some things ▪ but . not simply , but with subordination to god ; not for themselves , but out of obedience to god ; and as they may be usefull to us in helping us to honour him , and as they are his gifts . . we are not excessively to love or rest on these , but so , as from love to god , we be ready to quit , yea , to hate them , as christ speaketh of father and mother , luke . . again , there may be some kind of confidence given to some things , but . not simply , nor . for themselves . . nor alwayes . . nor in all things ; but . this confidence must be subordinate to gods appointment . . it must be with dependance on his blessing for making means effectual , and so may we expect health from meat , drink , physick , &c. for they are looked on as means conducing to such an end , and yet it is the lord alone that must be rested on . . there may be comparative confidence , whereby men lean more to one mean then to another , as more to a skillful physician then to an unskillfull , and more to an army , as to overcoming an enemy , then when it is wanting , because that confidence is in some external thing , and concerneth not salvation , and but compareth means amongst themselves , as they are ordinarily made use of by god for attaining these ends ; but in this case the means are not simply confided in . next , we are to consider that this command may be broken all these ways , in four respects . . in doctrine ; as when men maintain such things as dishonour god , or give his due to creatures , and do teach them , matth. . to . . by opinion or judgement ; as suppose men should not vent and publish such things , yet if they in their heart think or believe so , psal . . v. . . though it come not to a setled judgement , but only reacheth the imaginations ; so that loose unbecoming thought of god , or misapprehensions derogatory to him are entertained , as psal . . . acts . . . in practise , when men live as if there were no god , psal . . v. . as if he were not omniscient , just , &c. these do indeed deny him , whatever be their profession to the contrary , tit. . . thus all propane men , who live loosly , are guilty ; as also formal hypocrites who rest on the out-side of duties . therefore , in the third place , we are to consider , that this commandment , in the extent thereof , doth condemn . all gross idolaters of any sort , who usually are mentioned under the name of heathens , . jews , who worship not the true god in his son jesus christ . . all hereticks , that deny the godhead of any of the persons ; as sabellians , who make but one person ; arrians , who make christ a made-god ; photinians , who make him a pure man ; and all that make a plurality of gods , or that lessen the divine attributes , and give to saints gods due , in adoration or invocation ; or , in a word , whoever contradict any truth , or maintain any errour ; for thereby they fasten it upon god and his word , and wrong him who owneth no such thing : and to these may be added all ignorant persons who know not god. . all prophane men , whether atheists in heart or in practise , disobedient persons indeed denying god , and not giving him his due , which is obedience , whatever in words they profess concerning him . . all hypocrites , who give him but an an outside service , and so are not in their obedience sinćere and perfect as before him . . all compacters with the devil , who consult him , or who leave gods way , and seek to come to the knowledge of any thing by an unlawful way ; which is . to meddle with gods secrets when he has not revealed them . . it is to be beholden to gods enemy , the devil , for revealing such things . . it is a making use of an unwarrantable mean , which has no blessing promised to it ; therefore cannot be used as a mean with subordination to god , even though the matter enquired after by such means , or by the devil , be such as he may know . . all charming by words , herbs , or such means as god hath not appointed for that end , or which have no natural and physical efficacy for bringing it forth ; as in seeking health from witches , when there must be words so often repeated , or they must be said fasting , or going backward , &c. all laying weight on these , or the like circumstances , without any reason . . all spells , fearing of events , and using superstitious means to prevent these , as laying bits of timber at doors , carrying a bible meerly for a charm , without using it , esteeming dayes and times unlucky and unfortunate : these draw men off from god to some other thing : of this sort is all divining by lots , stars , rods , or any other way , not having a warrant , to find out some secret , or to know something that is to come ; ( it being gods property and prerogative to declare what is to come , isai . . ) for when there is no efficacy , no reason in the mean used , the effect must be looked for , either from god , or from the devil : now when god has neither put it naturally in the mean , nor by his revealed will any way warranted it , as sometimes he doth , ( as when he appointed washing in jordan for curing naamans leprosie , and anointing in the primitive times for healing the sick ) it cannot be from him . hence sometimes one charm or word to one at one time , will do what it never doth to another : these means have alway some circumstance in word or action immediately and explicitly , or implicitly flowing from the devil , which may be good in it self , yet has no force for the end , and so draweth men to own the devils institution , which is exceeding derogatory to the honour of god. . we gather the breaches of this commandment from the duties that are required in it , such as faith , love , obedience , hope , fear , knowledge , &c. in which we may fail these ways in the general . . when we want these graces , or perform not these duties required . . when they are counterfeited , and not real ; as when our humility is not real , our prayers not sincere , but in shew only . . when they are defective , as to the measure of knowledge , faith , &c. which we should be at . . when they degenarate , as when knowledge turneth into curiosity , and faith into presumption , and hope into vain confidence , fear into unbelief and anxiety , by which we may see how often this commandment is broken . . that we may the better understand the breaches of this commandment , we would first take a view of gods excellency and attributes , and see how we sin against all these , for we should walk worthy of god , col. . , and here ye may observe , that his infinite wisdom is wronged by not submitting to him , or not taking direction from him , his power by not imploying him , his grace by not trusting him , or abusing it to wantonness , his omniscience by wishing he saw not not some things , hiding them from men , and not fearing him , counterfeiting in his service , &c. so is his justice wronged by expecting mercy without making use of a sacrifice , not fearing his threatnings , not scaring at sin , but hazarding on his wrath : and the like may be instanced in all the rest of his attributes , which are all sinned against , either by ignorance , or by omission of something they call for , or by the commission of something unbecoming them . . consider god in his relations to us , how often is he sinned against as a father ? how is his kindness abused , and he not reverenced as creator of whom we have our being ? yea , he is kicked against , and we live not to him from whom and by whom we live ; he is a husband , and yet we go a whoring from him , and prove unfaithful in all our tyes to him ; he is a redeemer of his people , and a master and lord of all , but what fear , love , subjection getteth he from us , notwithstanding of all these relations ? . consider gods works for us , about us , and to us , of creation , providence , and redemption ▪ besides his particular dispensations both of mercies and judgments , all which call for something suitable from us ; and yet every one of them is more ways then one slighted , by attributing whether good or evil , to chance , luck , or fortune , by unthankfulness to him , and abuse of what he giveth ; and by not studying these works , so as to admire and love him who is the worker . . consider our obligation to god in all the parts of our covenant with him , sealed by baptism , and the lords supper : sure we should study to be like all these covenant-relations , and to answer these obligations ; but alace , how shamefully unanswerable are we to them all ? . consider his will revealed in his word , and see how far short we are in performing it . lastly , consider what care there is of using the means that may bring us near to , and abstaining from those things that draw us away from god , such as sinful confederacies , evil company , light and unsound books , travelling needlesly to strange places , &c. all which , and whatever else taketh the heart off god , are breaches of this commandment . next , we shall insist more particularly upon some manifest breaches opposite to the great and principal scope of this commandment . . the first is ignorance , which is a direct breach ; for the commandment requireth us to know him , cor. . , . and if he be not known , there is no other duty can be rightly performed , the knowledge of god being the ground of all duties . for clearing of it , consider that some things concerning god are kept up from us , other things are revealed to us ; these things which are kept up from us we cannot know : and . they are either such as we cannot see now , because they are , incomprehensible in themselves , as gods infinite nature and attributes , which as they are in themselves , cannot be comprehensibly conceived , no not in heaven ; but while we are upon earth , we see but darkly , as through a glass , and our knowledge of him is rather faith then sight ; or they are such things which are conceiveable , but god has not thought good to reveal them unto men ; as when he will end the world , when he will take every man from this life , who are particularly elected , &c. to be ignorant of these is no sin , it is a duty not to seek to know them , yea curiosity in these is sinful ; ignorance here is called rather a nescience then ignorance , which implieth a privation of knowledge which men ought to have ; or . these things concerning god are such as not onely in themselves may be known , but such as we ought to know , because they are revealed to us ; ignorance of these is sinful : as . being a disconformity to that knowledge and holiness after which god created us . . a fruit of original sin . . a cause of many sins . . a disconformity to the law , which requireth us so to know and acknowledge god as he has revealed himself to us ; and that in his essence , in the trinity of persons , in his attributes , covenants , works of creation and redemption , and in his relations to us ; and that we should so know him , that we may thereby know our selves also : and this is that great duty called for in this commandment , that we may know him , and his will. again , this ignorance , as to these things , we ought to know , may be looked on as threefold , according to the diversity of its causes . . there is a natural ignorance , that is the fruit of our natural corruption and blindness , which hath seized on mens memories and judgements , and , as they think , incapacitateth them to learn , and indeed doth so , as to the spiritual and saving up-taking of the matters of god , till the eyes of the mind be opened by the power of grace . . there is a willful ignorance , when men have parts , means , and occasions , whereby they may attain knowledge , and yet they will not know , but slight and despise the means which draweth often a judicial blindness along with it . . there is a lazy ignorance , whereby some do not wilfully reject the means of knowledge , yet are so negligent , that they do not actually stir themselves for attaining of knowledge : now though there be a difference among these , yet the least of them is sinfull , and will not wholly excuse , it being a fruit of original sin ( at the best ) entertained by our own neglect of such means as might have more removed it : and thus a dull wit , or weak memory , can no more simply excuse , then other gross discomformities to the law in our natures ( appearing in some more then others ) which follow upon original sin . in sum , men may be three wayes guilty of the breach of this law , in respect of ignorance . . as to the object matter whereof they are ignorant , which may be less or more , according as less or more of that is known , which we should know concerning god , and which he hath revealed ; and this is especially to be understood of the substantial things more necessary to be known , there being a great difference betwixt these , and other things , which do not so immediately concern god ; such as chronologick questions , some prophecies , cases , &c. which yet are recorded in scripture . . they may be guilty of less or more ignorance , in respect of the degree ; so some men are absolutely ignorant , others are doubtful only , and not confirmed in the knowledge of the truths of god , who yet have not contrary impressions of these things , as others have . . there are divers kinds of ignorance in men , some are guilty of wilful ignorance , some are negligent , and some ( even the best ) are labouring under the remainder of natural blindness , who yet are not negligent . if it be asked whether ignorance can excuse a man , and how far it excuseth . ans . . there is no ignorance ( properly so called ) that excuseth wholly , pro toto , it being of it self sinful , and men being obliged to know what is sin , and what not ; neither can ever men do that out of faith ▪ which they do in ignorance , and know not if it be in it self sinful or lawful : this is to be understood in respect of ignorantia juris , non facti , of the ignorance of the law , and not of the ignorance of the fact , ( as they call it ; ) for men may sometimes be ignorant of this , and yet be innocent ; as when one is cutting with an axe , and it falleth off the helve , &c. but in respect of the law , there is no invinciable ignorance that can excuse any for their not knowing gods mind , because they are obliged to know it . . ignorance that is wilfully entertained with neglect of means that might help it , is so far from excusing , that it doth aggravate the faults occasioned thereby , because in that case there are two faults that concur . . ignorance . . another sin produced thereby . . ignorance natural , or proceeding from paucity of means , or less occasion to learn , though it doth not fully , yet in part excuseth : hence it is said , they that know not the masters will , shall be beaten with few stripes ; but corazin , and bethsaida , and other places , having plenty of means , shall not in the least be sheltered under that excuse , matth. . , , . . in some things we would distinguish betwixt sinning ex ignorantia out of ignorance , and sinning ignoranter ignorantly ; one may do a thing out of ignorance ( as paul persecuted the church ) that would not have done it had he known it ; it was not malice but ignorance that led paul to that sin of persecuting , this excuseth in part ; but to do a thing ignorantly , is when a man is more immediately the cause of his own ignorance , as when by drunkenness , passion , hatred , malice , &c. a man is so blinded and prejudiced , that he cannot discern what is duty , and what is sin : so some of the pharisee were , who might have seen that christ was god , and to be acknowledged as such , but prejudice marred it . thus a sin considered in it self may be less , which being considered more compleatly , will be found a far greater guilt ; as suppose one in drunkenness swear , commit adultery , or in passion commit murder , the murder or adultery considered in themselves , as done in drunkenness , or passion , are less , then when done in soberness ; or deliberately ; yet these sin● being compleatly considered , the person is more guilty , because he hath murder and drunkenness , or murder and passion , both to answer for , which drunkenness or passion he caused to himself by his unwatchfulness , and all the effects that follow upon these are to be imputed to him , both as the actor and procurer of that which is the occasion , or rather the cause of them . thus ye see how many wayes ignorance breaketh this commandment . . we shall instance the breach of it in what is opposite to faith , or confidence which floweth from faith ; to wit , unbelief , diffidence , temerity , or tempting of god ( which floweth from unbelief , and is opposite to faith ) the infidelity of heathens and jews , and the atheism of such as believe not the word : thus also hereticks who abuse it , and apostates who fall from the truth thereof , and are opposer● of it , are guilty of this sin ; as also those who receive the word in vain , and for all his invitations rest not on him ; these make god a lyar , and despise him and his offers , being unwilling that he should reign over them : here cometh in also anxiety , in respect of his providence , and distrust or diffidence , in respect of his promises , which is a sin questioning the fulfilling of promises from the apprehension of some weakness in the promiser , or in means used by him to bring about the accomplishment . temerity , or tempting of god , is against confidence also ; this is an essaying or attempting somewhat without gods warrant , without which none can lawfully undertake any thing ; that of diffidence wrongeth gods faithfulness , this of temerity wrongeth his wisdom , in not making use of the means prescribed by him , as if we would attain the end another way of our own ; opposite to faith also , and the profession of it , are dissembling of the truth , fainting in the profession thereof , especially in the case of confession , by which we dishonour god , and by our fearful , pusillanimous , and cowardly carriage , some way tempt others to think that we do not indeed believe these things , on which we seem by our faint deportment to lay little or no weight . . we may instance the breach of this commandment in what is opposite to hope ; namely , desperation and presumption , or vain confidence ; and because every grace has many opposite vices , ye may see it is the easier to fail in obedience to this commandment : desperation wrongeth many graces ; it is twofold , either total from want of faith , or partial from weakness of faith : there is also a desperation and diffidence that is good , eccles . . . which is when we despair in our selves , or from any thing in our selves or in the world to attain happiness , or what is promised ; that holy self-despair is good , but that is not it which is meaned here , for it is not absolute despairing , but such as hath still a reservation with it . if he help me not , which implieth hope . presumption runneth on the other extreme , looking for what is promised , without taking gods way to attain it , and it differeth from native and true confidence , which with peace and boldness resteth on his word , and in his way expecteth the thing promised ; the fault of presumption is not that it accounteth gods mercy too great , or expecteth too much from him , but that it accounteth him to have no justice , nor hath it respect to his holiness and greatness ; even as desperation faileth not in attributing to him too much justice , but in making it inconsistent with his mercy and promises , and extending sin , wants , and unworthiness beyond his mercy and help , as judas and cain did ▪ . for finding out of the breaches of this commandment , ye may consider the opposites to love with the whole heart , such as luke-warmness , revel . . . coldness of love , matth. ▪ . self-love , excessive love to creatures , hatred of god , not as he is good , but as he is averse from sinful men , prohibiting what they love , and punishing them for committing sin ; for it is impossible for men to serve two masters , as sin and god , but the one must be loved , and the other hated : and is there any thing more ordinary then love to sin which is evil , and hatred of god which is the great good ? which appeareth in little zeal for him , and little reverencing of him . . consider what is opposite to fear and reverence , and there you will find much carnal security and vain confidence in it , obstinacy , stout-heartedness , little trembling at his word , not being affected with his judgments , rashness and irreverence in his service , whereas there is a general fear in all our walk called for , prov. . . we ought to be in the fear of the lord all the day long ; and there is a peculiar fear called for in the ordinances of his worship , eccles . . . mal. . . which was commended in levi , mal. . . on the other hand , opposite to this , is that carnal fear and anxiety , which is commonly called servile and slavish fear , and the fear of man which bringeth a snare , prov. . . . look after the breaches of this commandment , by considering what is contrary to the obedience we owe to him as god , and our god : now internal and external obedience may both be comprehended in this , every man ought wholly to give away himself , and the use of all his faculties and members , for the glory of god , and to him only , and to none other : and this requireth a practise that is compleat , both as to the inward bent of the will and heart , and also as to all the external parts thereof , which being seriously pondered , o! how often will we find this commandment broken ? as the particular comparing of our life with the word , and the explication of the rest of the commandments , may easily clear and discover . . the sin of impatience , which is opposite to that patience and submission we owe to god in his wayes and dispensations , is one of the special breaches of this commandment : it is very broad , and doth many wayes discover it self : as . in fretting at events which befall us . . in not submitting chearfully to gods way with us but repining against it . . in wishing things had fallen out otherwise then god hath disposed . . in limiting god , and prescribing to him , thinking that things might have been better otherwise . . in not behaving himself thankfully for what he doth , even when his dispensations and cross and afflicting . . this commandment is broken by the many sins which are opposite to that adoration and high esteem , that we should have of god in our hearts ; he ought to have the throne , and be set far up in our minds and affections ; but oh ! how many are there that will not have one serious thought of him in many dayes , and are far from being taken up with him , or wondering at him and his way with sinners , &c. lastly , when invocation and prayer is slighted , this commandment is broken , when he is not by calling upon him acknowledging in every thing , and particularly , when internal prayer in frequent ejaculations to god ( as nehemiah . . ) is neglected . now if all these were extended to our selves , and these we have interest in , and that in thoughts , words , and deeds , according to all the former general rules , what guilt would be found to lye upon every one of us , in reference to his attributes , relations to us , and works for us ? and as these hold him forth to be worshipped as such , so when that is slighted or neglected , it cannot but infer great guilt , especially when his due is not given by such as we are , to such as he is , it maketh us exceedingly guilty : and though the same thing be o●ten mentioned , yet it is under a divers consideration ; for as one thing may break more commandments then one , so may one thing , divers ways , break one and the same commandment , as it opposeth or marreth divers graces and duties . the second commandment . exod. . , , . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in he earth beneath , or that is in the waters under the earth . thou shalt not bow down thy self to them , nor serve them , for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me ; and ●he wing mercy unto thousands of them that love me , and keep my commandments . this commandment is more largely set down then the former , partly to clear the mandatory part of it , and partly to press it ; in which two it may be taken up . the preceptive , or commanding part , is expressed in two things , v. . and v. . at the beginning . . that no image be made : and . that it be not worshipped . next , it is pressed three wayes : . from a reason . . by a threatning . . by a promise : the words are multiplied , that they may the more fully and clearly express what is intended . . that this commandment is against all making of images for religious service , is clear from a threefold extent mentioned in the prohibition . . the image of nothing in heaven above , or the earth beneath , or under the earth ; that is , the similitude of no creature is allowed for this end . . men are forbidden to make either similitude or likeness , that is , no sort of image , whether that which is ingrave in , or hewn out of stone , wood , silver , &c. or that which is made by painting , all kinds are discharged . . no sort of worship or service religious is to be given to them , whether mediate or immediate , whether primarily as to themselves , or secondarily with respect to that which they represent . this is understood under the second part of the commandment , thou shalt not bow down to them , nor serve or worship them : under which two , all external reverence is discharged , which is clear from the reason adjoyned , because god is jealous , and he will not only not endure idolatry , but whatever may look like it ; as a jealous husband will not abide any suspicious-like carriage in his wife . that we may have the clearer access to the meaning & use of this commandment : let us see . what is the scope of it . . wherein it is different from the former . the scope of this commandment , is not mee●ly and only to forbid making and worshipping of images , which is the most gross way of abusing the worship of god ; but under that to forbid all manner of grosness in the external worship of god , and to command exactness and preciseness in it ( as well as internal worship ) according to the rule prescribed there anent by the lord ; and so this commandment includeth all externals commanded in the ceremonial law , and doth forbid all will-worship , and superstition in the worship of god , all honouring him by precepts taught by men , and not by himself , isai . . . and matth. . . so then in the first commandment the worshipping of the only true god is commanded , and the worshipping of any idol is forbidden : here the true worship of that god is prescribed , and the contrary forbidden ; the first commandment sheweth who is to be worshipped , the second how he is to be worshipped , not in the manner that heathens worshipped their idols , nor in any other manner that men shall feign and devise to themselves , but in the manner he himself prescribeth . in sum , this commandment holdeth forth these three things . . that god will not only be served inwardly in the heart , by good thoughts and intentions ( which is prescribed in the first commandment ) but also outwardly in the confessing him before men , in external service and worship , in words and gestures suitable ; for the forbidding this sort of external gestures , worshipping and bowing before idols , doth include the contrary affirmative in all its kinds ( according to the first rule before-mentioned for the right understanding of all the commandments . ) thus it taketh in all ordinances of word , prayer , sacraments , ceremonies , &c. and failing in these , breaketh this commandment , when even they are not rightly gone about . . it holdeth forth this , that in that external service and worship , god will not have men following their own humour , but will have them to walk by the rule given , or to be given by him to them , and otherwise it is in vain whatever worship men perform to him , matth. . . hence it is said here , thou shalt not make to thy self ; that is , at thy own pleasure , without my command , otherwise what is by gods command is made to him ; and this is to be extended to all ordinances , yea both to the worship it self , and also to the manner of that worship , all is to be done according to gods command only . . it holdeth forth a spiritual service due to god , or that we should be spiritual in all external service , there should not be in us any carnal apprehensions of god , as if he were like any thing that we could imagine , acts . . as is fully clear from deut. . , &c. also all rashness and carnality in external performances is here discharged under be wing to images . &c. so then , under these three , we take up the sum of this commandment , whereby it differeth from the former , which may also be cleared from these reasons . . the first is , that this commandment looketh to external worship , and the ordering of that ; which is clear : . because the things forbidden in it , as making of images , and bowing to them , are external acts . . these are mentioned as relating ●o gods worship , for they are placed in the first table of the law , and for this end images are only mentioned , as made use of by heathens in all their worship , lev. . . the lord will not have his people doing so to him , deut. . , , , &c. . add , that making and worshipping of images are but one part of mens abusing of the external worship of god , which is mentioned for all of that kind ( as adultery is put for all uncleanness in the seventh commandment ) and all kinds of false worship , or all the several wayes of mens abusing the external worship of god are condemned under it . . because it is most gross , and this being a most gross way of adding to his worship , ●t serveth to shew , how god accounteth every adding to his word , or altering of it , to ●e a gross and hainous sin , deut. . . , . . because the nations about , espe●ially egypt , served their gods so , and men naturally are bent to it , as appeareth almost ●y the practise of all nations ; and rom. . , &c. and by the israelites practise in ●he golden calf , exod. . from vers . . to vers . . and by jeroboams practise , king. ▪ . now the lord will not be served so , but a● he commandeth , de●● ▪ . v. . ye shall not do so to the lord ▪ &c. but contr●●●ly , v. . as the lord shall ●arve out unto you . a second reason to clear this to be the meaning , may be taken from the perfection of the law , which lieth in this , that it condemneth all sin , and commandeth all duties : now it is a sin not only to worship false gods , but to worship the true god in a false way ; and it is a duty also to worship him rightly , according as he hath appointed in his word ; now these sins must be forbidden in this second commandment , or they are forbidden in none at all ; and these duties must be commanded in this commandment , or they are commanded in none . next , that we may clear , that it is sinful to worship god otherwise then he hath commanded , it would be observed , there was a twofold idolatry found in israel , and condemned in the scripture : the first was , when groves and images were planted , and made to idols ; and so the people of israel did often to the heathen gods : the second was , when they had groves , and worshipped in high places , but not to idols , but to the lord their god , as chron . . so in that place before cited . deut. . ▪ . &c. you will find two things forbidden . . making of image to the false gods , which the cana●nites worshipped . , making use of their manner of worship , and turning it unto the true god , both are forbidden , the first by the first commandment , the last by the second ; compare vers . . ( which holdeth forth this scope . ) ye shall not do , every man what seemeth right in his own eyes , with what followeth , and with vers . . and . see thou enquire not how these nations worshipped their gods , to wit , by images . &c. as if ye would do so to the lord , no , but vers . . whatsoever thing i command you , observe to do it , thou shalt not adde thereto nor diminish from it , which cleareth the scope of this command , as being purposely there opened up , ye shall not do so to the lord your god , wherein more is comprehended then is expressed ; namely , not onely ye shall not serve the lord , as they do their gods , but also ye shall serve him , as he himself prescribeth . hence will it clearly appear , that this command is to be reckoned a distinct command from the former , because . it containeth distinct matter , forbiddeth sins of another kind , and commandeth duties of another kind . . because they are certainly ten in number , and there cannot be such a reckoning made up if these first two be one , it being clear ( as after will appear ) that the last is only one , and cannot be divided into two . . beside , it is the common reckoning of the ancient jews , as may be seen from josephus , lib. . . ainsworth , and others ; this then being laid down as a truth ; we shall . shortly put by some questions concerning images for clearing the words . . come particularly to shew , what is required and what is forbidden in this commandment , and how we break it in our ordinary practise , then . open the reasons that are annexed , concerning images , two things are to be enquired . ▪ if no image be lawful ▪ and if any be lawful , what these be ? . if any use , especially religious , of images be lawful ? and if adoration of any kind ●e to be given to them ; we say for answer , . that making of pictures of creatures , which are visible , or may be comprehended , or historical phansies ( to speak so ) such as the senses and elements use to be holden forth by ( which are rather hieroglyphicks then real pictures ) these i say , are not simply unlawful , but are so , when they are abused ; ( so solomon made images of lions for his use , and thus the gift of engraving and painting as well as others which god hath given to men , may be made use of , when ( as hath been said ) it is not abused . ) as ▪ . when such pictures are obscene and filthy , and against christian modesty to behold , such break this commandment , but more especially the seventh , because as filthy communication doth pollute the ears , so do they the eyes . . when men become prodigal in their bestowing either too much time , or too much expence on them . . when they dote too much on them by curiosity , and many other wayes they may be abused : but especially in the fourth place , if they be abused to any religious use , then they become unlawful , as afterward shall be cleared ▪ . though making of images simply be not unlawful and discharged by this commandment , yet thereby every representation of god ( who is the object to be worshipped ) and every image religiously made use of in worship is condemned ( though civil and political images and statues , which are used as ornaments , or badges of honour ▪ or remembrance●s of some fact , &c. be not condemned , ) . because such images cannot but beget carnal thoughts of god , ( as acts , . ) contrary to this commandment . . because god discovered himself , deut. , , , &c. by no likeness , but only by his word , that they might have no ground of likening him to any thing . . because it is impossible to get a bodily likeness to set him out by , who is a spirit and an infinite spirit , so then every such image must be derogatory to god , as turning the glory of the invisible god , to the shape of some visible and corruptible creature , which is condemned , rom. . , . for every image supposeth some likeness ; now there can be no conceivable or imaginable likeness betwixt god and any thing , that we can invent , therefore it is said by the lord , isai . . . to whom will ye liken god , or what likeness will ye compare unto him ▪ where it seemeth it was no idol , but god they aimed to represent by their images , which was the fault condemned ▪ vers . . as also when we cannot conceive of god , and of the mysteries of the trinity , and incarnation as we ought , what presumption must it be to paint them ▪ therefore upon these grounds , . we simply condemn any delineating of god , or the godhead , or trinity ; such as some have upon their buildings , or books , like ● sun shining with beams , and the lords name , jehova , in it , or any other way , this is most abominable to see , and a hainous wronging of gods majesty . . all representing of the persons as distinct ▪ as to set out the father ( personally considered ) by the image of an old man , as if he were a creature , the son under the image of a lamb or young man , the holy ghost under the image of a dove , all which wrongeth the god head exceedingly ▪ and although the son was and is man , having taken on him that nature and united it to his god ▪ head , yet he is not a meer m●n ; therefore that image , which only holdeth forth one nature , and looketh like any man in the world , cannot be the representation of that person , which i● god and man. and if it ●e said , m●ns soul cannot be painted , but his ▪ body may , and yet that picture representeth a man : i answer , it doth so , because he has but one nature , and what representeth that , representeth the person ; but it is not so with christ , his godhead is not a distinct part of the humane nature , as the soul of man is ( which 〈◊〉 necessarily supposed in every living man ) but a distinct nature , only united with the manhood in that one person christ , who has no fellow ; therefore what representet● him , must not represent a man only , but must represent christ , immanuel , god man ▪ otherwise it is not his image ; beside , there is no warrant for representing him in hi● manhood , nor any colourable possibility of it , but as men fancy ; and shall that be called christs portraiture ? would that be called any other mans portraiture ? whic● were drawn at mens pleasure , without regard to the pa●ern ; again , there is no use o● it , for either that image behoved to have but common estimation with other images ▪ and that would wrong christ , or a peculiar respect and reverence , and so it sinneth against this commandment that forbiddeth all religious reverence to images , but he being god , and so the object of worship , we must either divide his natures , or say , that image or picture representeth not christ . again , as to what may be objected from the lords appearing sometimes in the likeness of a man , or the spirits descending as a dove , or as cloven tongues of fire : it i● answered , . there is a great difference betwixt a sign of the spirits presence , and a representation of the spirit . . betwixt what representeth the spirit , as he is one of the persons of the blessed trinity , and what resembleth some gift of his : the similitude o● a dove descending upon christ , was to show his taking up his residence in him ▪ an● furnishing him with gifts and graces , and particularly holy simplicity and meeknes● without measure , and so his appearing in cloven tongues was to shew his communicating the gift of tongues to the apostles . . neither is there any warrant for drawing him in these shapes , more then to look on every living dove , as representing him : and the like may be said of gods appearing sometimes in humane likeness , it was but that men might have some visible help to discern something of gods presence , but not to give any representation of him , and these bodies were but for a time assumed , as a praeludie and fore-running evidence of the sons being to become man. from this ground also it would seem , that painting of angels might be condemned , as a thing impossible , they being spirits , which no corporal thing can represent ▪ besid● that the representing of them has some hazard with it , and for those cherubims that were made by gods direction under the old testament , they were rather some embleme of the nature and service of angels , as being full of zeal , and alwayes ( as it were ) upon wing ready to obey gods will , then any likeness of themselves , and it s hardly possible to fancy representations of spirits , good or evil , but thereby men will wrong themselves in the right description of them : though we grant , angels being but finite spirits , there is another kind of danger and impossibility of representing god , who is an infinite spirit ; also some say that these cherubims mentioned did not represent the nature of angels , but angels appearing under such a visible shape , and we find ezek. . there are divers shapes by which they are pointed out , but it is as to their fitness and readiness for service , and not as to their nature . . we say that no image whatsoever , made use of for religious ends , and without the bounds of civil and politick uses is allowable , but is by this commandment condemned , as unsuitable to the lords nature and revealed will , so by this , images ( otherwise lawful ) when abused to idolatry become unlawfull , and are not to be suffered but orderly to be removed , we call that more then a civil or a common use , when religious worship or reverence is purposely intended to them , or ●here is ; by some one occasion or other , danger least they may be so abused , and of this sort ( viz. dangerous ones ; ) are , . images in places of worship , but it is not idolatry to have dead mens images on their tombs or monuments in churches . . images of such angels , saints , &c. which has been abused to idolatry by being worshipped , or most readily may be so abused . . images erected for h●lping our prayers to be accepted , and which have altars , lights , or temples appointed for ●hem , ( which will be clearer , when we come to speak of religious worship and bowing , ) thus peregrinations and vows to images , touching of them with some ap●rehension of fruit and advantage thereby , especially when healing is expected from them ; and so are they abused also , though help be expected not from the image , but from him whom it is said to represent ; and thus also when any image once lawfull cometh to be abused , it ought to be removed , as the brazen serpent was by h●ze●iah , and under this prohibition come in the images of false gods , as cupid , venus , apollo , jupiter , &c. which were once abused ; besides some of these idols being nothing , the pourtraying of them maketh them appear something ; and if it was the lords way to command the breaking and destroying of all idols and images of false gods , can it be suitable to retain them in memory ? that a generation following might have that occasion and help to idolatry , ( viz. the images of old idols ) from christians : and if it was davids and the saints way , psalm . . not so much as to mention their names but with detestation , ought gods people for sport or delight to look on these images ? zeal for god would abhor these curiosities , and what edification can be in them ? we are now to clear the second question , if any worship may be given , and what worship is due to images of any sort ? and if it be not a breach of this command to give ●ny religious worship to any of them ? that we may answer . . consider there was a twofold worshipping of images even amongst heathens , the first was more gross , when the worship was given to the image , as being some godhead of it self , thus some think the images of baal , ash●eroth , &c. and particular images , that have special names , were worshipped , thus are men said properly to worship the works of their hands , this is against the first commandment . . there was a worshipping of images as representing god , and so the worship was gone about as a part of service done to the true god , such was ( in conformity to the hea●hens practise ) the worship given to the calf , exod. . vers . . to . and such were the groves and sacrificings in the high places , chron. . . more particularly there is an immediate worshipping of images as idols , when ●hey in themselves , or for themselves are worshipped , and secondly there is a mediate worshipping of images for that which they represent , when men worship something in them , or signified by them . this again may be distinguished with respect to the object , when the worship is directed either first to a false god , or else secondly to the true god. . consider , that there are divers sorts of worship given to the images of the true god , or of saints . . some religious worship which is more then civil , yet not that which is due to god , such bellarmine giveth them for themselves properly , and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a divine worship due to what is typified , such many give to the images of god and christ , this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this bellarmine giveth them not properly , ●ut per accid●ns & propter aliud , though the first he maketh properly to terminate on ●he image , yet aquinas and his followers , part . q. . , . giveth the images of christ , of mary , and of the cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly so called . . consider what that is which is called religious worship , it differeth from civil and politick worship ( such as is given to living men , yea from that civil respect which one will give to the image of a king , or of one they love , which is not properly worship even civil ) and consisteth in other circumstances of a religious consideration ▪ and it may be known to differ from what is civil , by these things . . by the thing to which the worship is given , that is , if it be a thing , which passeth not under a civil , but under a religious account , as bowing to a living man is one thing , to a saints image , a sacrament , or such like , which have nothing in them , calling for civil honour is another thing ; and therefore , if any honour be given them it must be on another account . . by the actions , wherein we give such worship , as if it be in prayer or in worshipping of god ▪ or in sacrificing , it is one thing to bow then to or before an image or man , and another thing to do it when occasionally or historically we are relating something , or doing some civil business , as tying the shoo or such like . . by the sort of worship that has been given to idols or used in religious service to god , and not suitable for any civil respect to such an object , as bowing the knee , uncovering the head , praying , building temples , altars , making vows unto them , or before them , swearing by them , or before them , carrying them about with us because of some religious influence they are supposed to have , setting them up for reverence to be given to them , setting up lights about them , sacrificing , burning incense to them , &c. or something of that kind used sometime in gods service , or in the service of idols . . consider , that what is said of images may be said of all creatures and things to which divine honour , or religious worship in the service of god is attributed , for if the one fall all will by this commandment be overturned , such as . worshipping of angels or saints by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the virgin mary by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as mediators and helps in our serving the true god. . all adoration of the reliques of martyrs , such as their bones , dust , cloaths , &c. especially the adoration of the very cross ( as they say ) whereon christ suffered , which hath by papists a divine sacrifice offered to it , and a divine worship given in the highest degree . . the adoration of such things as are used in worship , as temples , altars ▪ bread in the sacraments agnus dei , masses , &c. . the images of god , christ , saints , angels , yea of the cross ▪ which are said to be worshipped with respect to the true god , and not as derogatory to his service . for further clearing of this purpose , we shall speak to a question which here necessarily occurreth ; namely , whether these things mentioned ; being worshipped by any sort of religious service , whether directly or indirectly for themselves or for such things to which they relate , or which they signifie , even when men pretend the worship is not given to them , but ultimately referred to the honour of the true god , whether i say worshipping them so , be not idolatry and a breach of this commandment ? in answering this question . . we shall clear that there may be ▪ and is idolatry committed with images ▪ and means of gods service , even in such worship wherein the images which men worship are not accounted gods ▪ but only representations of god , and although these means of worship , which they worship are made use of in serving the true god. . we shall clear , that all such service ▪ as being idolatry is forbidden by this command , however it be distinguished . if it be performed as religious service , though some such service be more gross , and other some more subtle and refined . first then , that there is such a kind of idolatry in worshipping of images , when men rest not on the images , but direct their worship to the god represented by them , we may clear it divers wayes . and . from the heathens , who though some did , yet all of them did not account their images their gods , but only some representation of them , and first we may gather this from rom. . . . where it is said of them , . that they knew god , and yet . that they turned the glory of that incorruptible god into the similitude of beasts and men , corruptible creatures . their fault is not that they accounted these representations or images , which they made gods , but that they declined in their worship , in the worshipping of the true god by such images . . it may also appear by the frequent changes of their images , while they retained their former gods , and by their multiplying images of one sort , and divers sorts to one and the same god , and by their giving all these images one name , and when it is said that solomon and other kings set up images to ash●oroth , baal ▪ &c. it cannot be thought they supposed these images to be the very gods themselves which they worshipped , but that they were only set up for their honour , kings . . and when manasses made chariots to the sun , he supposed them not to be to the sun. kings . . yea was not this commonly acknowledged that jupiter was in heaven , as appeareth acts . and that that image came down from him , but was not he , nor yet the feigned goddess diana . . it may appear by the heathens own confession , and the shifts they used , when they were charged with the worshipping the works of their hands , as . they used to say they worshipped but the numen or god which was in them , and which invisibly after their dedication of them ( and not before ) dwelt in them ; yea , some of them would say , they neither worshipped that image , or any devil , but by a bodily sign they beheld what they should worship . . when christians further urged them , that what was signified by their images was not the true god , but a creature , as by neptune , the sea ▪ by vulcan , the fire , &c. they replyed it was not those bodies which they worshipped , but the gods which governed them . so augustine , psalm . nobis . concerning the idols of the gentils , and augustine de civitat . dei lib. . cap. . where he sheweth that varro giveth that reason , why the gods where rather pourtrayed in mans picture ( though they were invisible ) because , saith he , mans soul is a spirit and cometh nearest them , and the body is the vessel of the soul , and therefore is used to represent it . see ch●ysost . . eph. hom. . andrews on . command . august . in psalm . ( nobis ) . and it may also . appear from this , that the heathen gods for the most part ( even those of them that were most commonly worshipped ) were some famous men , after death supposed to be deified , to whom they made statues and images , and yet still the honour was intended to those to whom they appointed the images , though they supposed that their gods in an especial manner dwelt in these images , and answered from them . in the second place this may be made to appear from the command , deut. . , where the lord forbiddeth not onely the worshipping of idols , but of himself by images , thou shalt not do so to the lord thy god ; that is , thou shalt not worship me by images as the heathen do their gods ; and therefore this is not onely possible , but is also , and that most certainly , a grievious guilt , even though they pretended it was not idols but god they worshipped ; yet it was not so they worshipped not him but the idol . , we shall clear it yet further , that the true god may be worshipped ( by idolaters ) as they pretend , and yet in gods account , their worship is nothing but idolatry committed with their images . we shall give four instances of this . the first is from exodus . where it is clear , . that the image they set up was not it self acknowledged to be god , but as something to represent the true god , for . it cannot be thought their minds were so soon darkened as altogether to forget what god had done , and to imagine that the thing which was new made with hands was god , though they be charged with forgetting god , because they were practical forgetters of him , and their sin did speak it out indeed . . the image is called jehovah , that brought them out of egypt , which was a mercy past before the calf had a being , and therefore the reason why they gave it this name , must certainly be , because they aimed by it to represent jehovah . . it is not likely that now they would have worshipped the gods of egypt , or that they would have attributed their delivery from egypt to them , seeing these gods were also plagued ; also that aaron should do so , is incredible , who yet joyned with them in this transgression . . beside can it be thought , that so soon they thought it to be god , and yet so easily afterwards passed from it ? certainly the words , that it may go before us , that is , not to egypt , but canaan , whether god called them , do clearly imply , that they looked on it only as a representation of jehovah . . it is clear , that they sacrificed burnt-offerings and peace-offerings before this image , and this was the same service which was due to the lord , and so it was proclaimed , exod. . . and therefore it was to the lord , and not to the image ( for it self ) that they sacrificed . . it is clear , that they are charged for turning out of the way , and that because of their making a molten image , which seemeth to infer , that their guilt was rather in the manner of worship and making of that image for worship , then in quitting god altogether ; and thus they grosly failed in the manner of worshipping him , by occasion of moses his absence , for now they want that sign of gods presence , which formerly they had , and have not such a visible commerce ( as it were ) with god , it is that they complain of , and this want of a visible sign ( and not of god simply ) do they intend to make up by this image . . this may be further confirmed from acts . . . . where it is said , that because of this sin they were given up to gross idolatry which could not be , had this been idolatry of the grosser sort . the second instance is from judges . where you will find that that idol , which micah made , is not by him or his mother accounted god , but is made use of by them , as they think , for furthering them in gods service , as appeareth . . from this , that it getteth not the name of any strange god . . that he seeketh a levite for a priest to it , and promiseth to himself gods blessing from that , not that the idol would bless him , but jehovah , vers , . . that it is said , the priest asked counsel of iehovah for the danites , judges . . the third instance is that of jeroboam , who did sin and made israel to sin , by the calf he set up at dan & bethel , that they were not intended to be worshipped as idols , for themselves , but as means ▪ whereby they might be helped to worship the true god , may appear , . from ieroboams motive , which was not to divert the people from the true god , atleast as he supposed , or to make them alter their god , but to alter their manner of worship , and to divert them from going up to ierusalem to worship , from which his fear of their revolt to rehoboam arose ; hence the calves are not provided to prevent worshipping of god , but are put in place of their going up to jerusalem ; as the colour of reason pretended by him for this alteration sheweth ; and so one service is put for another , without changing their god , and all the reproofs that his sins meeteth with from the prophets run at this , that he altered the manner of gods worship in putting up new signs in new places , and appointing new sacrifices and priests . . it appeareth from this , that as it was distinct from that way of serving god , which was in judah , so was it from the way of the heathens , yea from the way used by such idolatrous kings as achab , who are said to do worse , because they did set up strange gods ( which the calves are not called ) and baalim ; and jehu when he destroyed the false gods , yet he retained this manner of worship ; and there were no cause to discriminate jeroboams sin from achabs , or to look upon it as any thing lesser , if all the difference had been only in the change of worshipping the image of one idol into the worshipping of the image of another , but the difference was in this , that the one worshipped the true god in these images ▪ the other idols indeed . . hence there was still some knowledge of god in that land , and prophets sometimes sent them by the lord ; yea , when they were led captive , and others sent into their place , it is said kings . , &c. they learned the manner of the god of the land , that is the true god , though they corrupted themselves with serving their idols also , and thus the samaritans continued worshipping they knew not what , though they pretended to worship the true god , john . . the fourth instance is that corrupt practise , used sometimes in judah of setting up high places and groves , when yet they did not thereby intend to serve idols , but the true god , and yet they are reproved for this as a gross corrupting of the worship of god. and it would seem clear sometimes in judah , and often in israel , even when they are charged with idolatry , that yet the knowledge of the true god , was not obliterate among them , nor they so bru●tish in their worship as other nations about them ; we take it then for a clear truth , that they often did worship the true god , by images , when they did not worship the images directly . the second thing may be easily cleared and made out , to wit , that all worshipping of god by images though the worship be pretended to be given to the true god , and not to the image , but to the thing signified or represented by the image , is yet unlawful and idolatry , forbidden by this commandment what ever sort of worship it be , if it be religious , as hath been said , and this we shall make out by these arguments . the first is from the general scope of this command , which is to forbid not only the over-turning of gods service , but also all will worship , though mixed in with the service ( as it seemeth , that was which is mentioned , col. . . of worshipping angels , which yet was so subtile that they pretended , they were far from taking from god any thing that was his due ▪ ) that this is the scope of this command , is clear from deuter. . . where the lord forbiddeth men in his worship , to do what seemeth good to every one in his own eyes : but so it is , that the worshipping of god before images , &c , is will-worship , &c. till it be shewen that it is prescribed by god. secondly : that way of worshipping god is clearly condemned by them 〈◊〉 particular scope of this command , which is first , to discharge all gross thoughts o● god or his service ; which scope , as it sayeth , god cannot dwell in temples ▪ so ▪ neither can he be worshipped by mens hands ▪ that is , by images made with me● hands , as these in athens did , acts . . . for they ignorantly worshipped th● true god ▪ . to shew that he should not be served as idolaters served their gods by images ▪ deut. . and ▪ , . this binds us to the word for all institute worship , but especially restraineth us from idolaters , their way of worship as well as from their idols , thou shalt not do so to the lord thy god : note , that so set down , v. . relateth to groves , images , high places , &c. mentioned v. . which place doth not only discharge such service to be given ●o idols , but the giving of any such service to god himself , who will have no such service : and if it be clea● that worshipping him by groves and high places be condemned , why not worshipping him by images also ? for the prohibition so , looketh to all . thirdly : this command hath a general prohibition in it , that leaveth no image out , whether of god , saint , or any other thing for any religious use under whatever shape : for . it dischargeth the making of any image of any thing , for any religious use . . it dischargeth all worship to be given them , whether outward by bowing , or inward by service , or whatsoever followeth on these ; and therefore no distinction used by idolaters can salve the matter , or avoid the strength of this command , especially considering that it directeth men in the manner how they should serve the true god , and doth not simply prescribe who is to be acknowledged as true god , which is done by the first command . fourthly : if by this command heathenish idolatry , or the serving god by images be condemned ? then the serving of god by images also amongst christians is here condemned ; but the heathens serving god by images , is here condemned , ergo , &c. if it be answered that heathens did represent by their images that which wa● not god , and that this was their fault ? i answer . . it is not like that all did so ▪ nor that any at first did so ; but some had a notion of the invisible god-head , 〈◊〉 rom. ▪ . though they changed it into an image , like to a corruptible creature ▪ . yet here the argument holdeth ; if heathens , who worshipped , suppose , jupiter , vulcan , &c. and their images of gold , silver , &c. were holden for idolaters , not only as worshipping jupiter and vulcan , and these idols which were so represented , but also as worshipping gold and silver , and such images and thing● as they made use of to represent them ; then also christians must be said not onely to worship what is represented , by those images , but the images themselves , and so to be guilty of idolatry on that account : the reason will hold alike in both ▪ and if their exception , that they worshipped not the images , but what they represented did not exempt them from being found guilty of worshipping such images in particular , neither will christians upon that plea be found exeemed from th●● guilt ▪ for , ● quatenus ad omne valet consequentia . fifth argument : if that idolatry committed by the israelites in the wilderness ▪ exod ▪ and that which was set up in israel by jeroboam , and that of manasses 〈◊〉 chron . be to be condemned as idolatry ; then that which is practised among● the papists in worshipping of their images , and god by them , is to be condemned as idolatry : but the former is condemned in scripture as gross idolatry , because it falleth off , and declineth from the way of worship the lord hath prescribed , and turned gods people like to idolaters in their way ; therefore also the latter is to be condemned as idolatry ▪ there is no exception which the papists give in here against this argument , but the like might have been given by the israelites . for . if they say , they worshipped not the true god before these images , that is answered already . . if they say , it was condemned because they represented him by such images , that is not enough : for . the command forbiddeth all images of any thing : . the opposition mentioned , deut. . thou sawest no likeness , or image , but heardest a voyce , hath no middle , but argueth against all alike : hence these images , psalm . that had noses and mouths , but smelled not , and spoke not , were condemned as well as those complained of , rom. . . if they say , it was not lawful then , but is lawful now ; this were to say , that the gospel admitteth of more carnal ordinances then the law , whereas its service is more spiritual without all doubt . from all which we may clearly conclude , that in such service there is a twofold idolatry committed : . in that , because of some holiness and venerability , that is supposed to be in such images , reliques , &c. religious worship ( though inferiour to what is attributed to god ) is given to them for themselves , according to the decrees of that second counsel of nice : . in that they pretend by such service to worship the true god , though in an idolatrous manner forbidden by him , besides what aquinas and his followers maintain , who give to the images of god , christ , mary , and the cross , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , part . q. . ● , , . and reason sayeth , it is a snare unto them that worship them , and a scandal to others ; for , as augustine ( speaking against the expressions used by heathens from psal . . and from that of the apostle , rom. . ( after he hath rejected their images , and their interpretation , and excuses also ) sayeth , he who worshippeth and prayeth towards an image is an idolater ; for , who , saith he , worshippeth and prayeth towards an image , who is not affected with it as if it heard him ? in short then , the idolatry that striketh against this command , may be summed up in these particulars . . when by some visible sign , representation , or image , the god head is wronged as being thereby made like to it ; this is against deut. . , , , &c. where every image made to represent the true god , is condemned as unsuitable to him. . when by our worship we tye the presence of the true god , to some place , image , statue , or relique , as if they had something in them , or communicated to them more divine then any other thing ; or , as if god heard our prayers better at images , and by them ; or as if there were a more special presence of god there , or a more special dispensation of grace granted by them ; as heathens supposed their gods dwelt invisibly in their images , and did answer them there . now the supposing that there is in any thing something venerable and worthy of such respect , is the ground of all idolatry ; the inward leaning to it , and trusting in it , is against the first command ; but the outward expressing of this esteem and trust is against the second command : thus men sin in praying to things that are ( though rational creatures ) as angels and saints ; or to things that are not , as empty images that have no deity dwelling in them , or to lifeless creatures ▪ as the cross , bread , &c. . it is idolatry , when idolatrous worship , used in the service of idols , is given to god contrary to his command ; so deut. . . . thou shalt not do so to the lord thy god ; and chron. . . their keeping up of groves for the worship of god ; and that invention of jeroboams calfs , are condemned as idolatry . fourthly , when any thing of that external worship , which is due to the true god , is given to any other , even though it be with a purpose not to shut him out altogether from his due , yet when it is in part given to any other thing , as to the cross , saints , images , &c. it is called worshipping of them ; see exod. . compared with psalm . , . there they worshipped the images of gold and silver , &c. yea , vers . . devils , though they intended to worship god in these images . . when any thing of this worship , due to god , is given to servants or means , as if something adorable , and to be worshipped , were in them , although they be not accounted god himself : thus cornelius sinned in worshipping peter , acts . , . when he knew he was not god , and peter rejecteth it on this ground , that he was a man and not god ; and that therefore it was due to none but god : which reason , taketh off all that can be said by men for palliating this kind of idolatry : thus the scope of the command , and the reason and ground of worship being considered , it is evident that all these are idolatry . we would now further consider , first , the positive part of this command , and next what is forbidden in it . and . for the positive part of this command , we conceive it doth reach , . to all external ordinances , such as doctrine , worship , government , and discipline : we are here enjoyned to keep all these pure , according to his word : thus any errour breaketh this command , when it is vented and made publick , as secret errours break the first . secondly , it reacheth to all external obedience , such as receiving the truths of god , submitting to the government and discipline of his house , entering therein as church-members , often hearing the word , not only on the sabbath , which is required in the fourth command , but at all occasions , when god shall give the opportunity , it being a special part of his worship ; right using of the sacraments , and worthy receiving of them ▪ praying externally , internal prayer being required in the first command ; outward confession of sin , when called for ; confession of the truth in times of tryal , &c. and this obedience is to be extended to extraordinary duties as well as ordinary ; as vowing , swearing ▪ fasting , &c. when they shall be required in providence ; external covenanting with god , an ordinance necessary for keeping pure publick service , &c. also it is to be extended to secret duties , and to private duties in families , and christian fellowship , as well as to publick , and to diligence in them all . thirdly , it reacheth to the right manner of doing duties ; especially , it requireth . that they be not done in hypocrisie , for god will not be so worshipped in any duty . . that all our worship and duties be directed to god , in , and through the mediator , and that none come to god but by him , who is the appointed high priest . . that all our obedience and service be spiritual . fourthly , it taketh in all external gestures , and outward reverence in praying and hearing , &c. as , that the eye be fixed , and the carriage not light , but decent ; that there be no laughing , that the look● be stayd and grave ; these in a special manner , in worship , are to be looked unto . fifthly , it requireth every mean that may further gods publick service , as educating and training up men for the ministry , entertaining them , providing places and accommodations for publick worship , and every thing of that kind , without which the external worship of god cannot be performed . sixthly , it requireth the removing of all letts and impediments of gods worship , or whatever is contrary thereto , according to our places and stations ; such as heresies and hereticks by condigne censuring of them , removing all idolatrous worship , and whatever may be occasions of it , or whatever hath been , or may be abused to it , purging the house of god from corrupt and insufficient ministers and corrupt members . but let us see in the next place what is forbidden in this command , and how it is broken . in the first command , what immediatly reflecteth upon god himself , is forbidden ; here , what immediately reflecteth on his ordinances and appointments , contradicting them and him in them , is discharged ; there is none of the commands more frequently broken , and yet men most readily think themselves free of the breach thereof , and therefore ye should consider , that it is broken ▪ . in doctrine , or doctrinally . . in practise . . in both , when the doctrines vented and published against truth , have external practises following on them , as that doctrine of image-worship hath , which we have spoken to already , and is the gross breach of this command ; and the lord instanceth it as being the greatest , because where this is , all sorts of idolatry are : for it supposeth idolatry against the first command , and that some esteem and weight is laid upon that creature we worship , beyond what is its due ; as if there were in it some divinity or ability to help , whereby it is thought worthy of such honour , whereupon followeth that external worship which is given to it upon that account ; and so because saints are thought able to hear and help , men pray to them ; and because the cross is thought holy , men worship it , &c. and as this idolatry is manifold among the papists , so it is palpable when prayer is made to saints , reliques , bread , the cross , images , &c. now that we may further explain this ; consider , that this command is three ways broken doctrinally . ( all which have a great influence upon mens breaking of it in their practise ; ) or , the service and worship of god , is three ways wronged by the doctrines of men . . when some thing is added to his service which he hath not commanded , and this is superstition and will-worship largely so taken : of this kind are . the ▪ popish sacraments added to those two the lord apppointed . . other and more mediators then the one mediator christ . . more meritorious causes of pardon and justification , then the blood and merits of christ ▪ . more officers in his house then he hath appointed , such as bishops , cardinals , &c ▪ . more ceremonies in worship , as salt , spittle and cream , added in baptism to water , and kneeling , &c. to the lords supper . . more holy dayes then god hath instituted . . other things to be acknowledged for the word of god then the scripture , as traditions , apocrypha , &c. and many such things , whereof ( for the most part ) popery is made up . secondly , it is broken when his ordinances are diminished , and any thing which he hath commanded , is taken away from them , as is clear from deut. . . ye shall not add unto the word which i command you , neither shall ye diminish ought there from : and thus they break this command , by taking away the cup from l●icks ( as they call them ) in the lords supper , and the use of the bible from the people in their own language ; also it is broken by taking away baptism from infants , and discipline or excommunication from the church , and by taking away the sabbath-day , and publick singing of psalms , or such like ; not to speak of that blasphemous , and some-way pagan-heresie of quaquerisine , over-turning most , if not all the ordinances of god , destructive to all true religion and christianity , and introducing , at least having a native tendency to introduce , old paganism and barbarity . thirdly , this command is broken by corrupting of gods worship , as when the word is mis-interpreted and mis-applyed , prayers are used in a strange tongue , the word is mixed with errours , and the church , both left without discipline and abused in civil things , which tendeth to the corrupting of gods service ; unqualified-men put into the ministry and kept in it , when sacraments are rested on and worshipped , even as the brazen serpent was abused , and the temple though appointed by god at first for good ends , was afterward rested on and idolized . again , this command is practically broken four wayes : first , by gross prophanity and neglect of the practise of known duties of worship ; this way , are guilty all prophane contemners of sacraments , word , discipline , &c. all neglecters of them when they may have them : and all these that set not themselves to go rightly about them , in secret , in families or in publick ; and where many opportunities of gospel ordinances are , this sin is the more frequent ; and so all atheists that contemne religion , and these that would only serve god with a good heart and intention , as they pretend , without any outward worship , are condemned here ; and also those , who for fear or advantage give not testimony to the truth and ordinances of christ , when such a testimony is called for . . men sin against this command , when they practise will-worship and superstition in serving god by duties he never required , whether . it be will-worship in respect of the service it self , as when that is gone about as duty , which is not in it self lawful , as when such and such pilgrimages and penances are appointed by men to be done as service to god : or . when worship , or service under the gospel is astricted to such a place , as if it were holier to pray in one place then in another , and that therefore god did hear prayer there more willingly and easily then in another place ▪ or . in respect of bodily posture , as if there were more religion in one posture then in another ; as in receiving the lords-supper kneeling , or praying in such and such a posture , except in so far as it is decent , and otherwise rightly regulate by rules of prudence and natures light . . when it is without a divine warrant tyed to such a time only , as christmass , ( commonly caled yool ) easter , pasc●e , &c. which is an observing of times that god hath not appointed . . when it is tyed to such an occasion or accident , as , to pray when the clock striketh , or when one neeseth , which plinius marked of ti●erius , who was no religious man , yet could not abide one who lifted not his hat when he neesed , and said not , god bless ; and he observeth it among these things he can give no reason for ; the prayer is good , but the timing of it so , and astricting it to that thing , is superstitious ; so your lightwakes and di●iges ( as ye call them ) are upon this account to be condemned , either as superstitious , or as prophane , or at the best , as the reliques and causes or occasions of both : for . once in times of popish darkness they were so used , or rather abused . . why are your visits stinted to such a time more then another ? it profiteth not the defunct , and it hurteth the person you come unto ; a multitude not being sit for comforting or instructing ; and yet it cannot be called a meer civil visit , being trysted with such an occasion ; but certainly it suiteth not , nor is it a christian carriage toward the dead , and after the burial of the dead , to spend time together in such a way as is commonly used : beside , it is superstitious , when a thing without reason is astricted to such a time or occasion , as giving and receiving of gifts on new-years-day , too too common amongst christians , though a heathenish custome ; which day , as gratian observes , was dedicated to their devil-god janus : he asserts like wise , that such christians , as in his time did observe it , were excommunicated ; and alchuinus , with others , write that the whole catholick church appointed once a solemne publick fast to be kept on a new-years-day , to bewail those heathenish interludes , sports , and lewd idolatrous practises that had been used on it . . when some weight is laid on the number of words , or set repetitions of prayers , ave maria's , or pater nosters , or on the reading so many chapters , or saying so many prayers . . when any take a word of scripture at the opening of the bible , or by a thought suggested , as more befitting their condition because of that , without weighing the word it self ; and lay more weight upon that word then upon another that hath the same authority and suitableness to their case , which is to make a weerd , or fortune-book of the book of god , for which end he never appointed it . thus also men are guilty , when they account sacraments more valid , or lay more weight on them , because dispensed by some ministers , then when dispensed by others , though having the same warrant , or because of the difference of persons that partake therein with them ; however some of these things may be in themselves good , yet they are abused by some one circumstance , as in unwarrantable timing them , or in laying that weigh on them which is not warranted in the word , which . altereth the way that god has laid down . . bringeth us to prefer one circumstance to another , without any warrant . ▪ maketh a necessity where god has left us free , and so bringeth us into bondage . . we may go wrong in practising lawful duties many wayes , as to the manner of performing them , when they are not so done as is required : as . when we do not propose to our selves the right end we should have before us . . when they are not done from a right inward principle . . when they are done in hypocrisie and formality , and rested on ; all which may go along with men in all duties and ordinances ; and generally all our shert-comings in the right manner of commanded duties , striketh against this command . fourthly , we may also consider the breach of this command , by taking a view of what is opposite to every thing required ; and so want of reverence in worship ▪ want of zeal against errour of false worship , not streatching our selves in all lawful endeavours to entertain and maintain the true worship of god , are here forbidden ; so likewise the putting in , and keeping in unworthy ministers ; the traducing ▪ holding out , and putting out of faithful men ; the with-drawing and sequestring their maintenance from them ; the diminishing of it , or straitning them in it . horrid sins , though little thought of , and lightly looked on by men , drawing no less deep before god then obstructing the free course of the gospel , breaking up the treaty of peace betwixt god and sinners , carryed on by faithful ministers , as the ambassadors of jesus christ ; and saying on the matter that he shall not see of the fruit of the travel of his soul in the salvation of the souls of men to his satisfaction , so far as they can impede it by outing and discountenancing his ministers , the instruments made use of by him for bringing about that last warrantably ; and thus also , all sacriledge , simony , and the like , cometh in as breaches of this command ; and all partiality in church proceedings , tolleration of errours , countenancing the speaders of them , slighting of discipline , conversing unnecessarily and unwarrantable with such as are excommunicate , and all unwarrantable innovating in the external worship of god ; and when we are not ayming and endeavouring to have our children and servants , and all under our charge , brought under subjection and conformity to the ordinances and service of god as well as our selves . but because this command in an especial manner looketh to publick ordinances , let us see a little more particularly how it is broken in these : . in respect of preaching and hearing . . publick prayer . . praising . . sacraments . . fasts ▪ and in all these , there are faults of three sorts . . some going before the performance of these duties . . some following after . . some going along in the performance of them . and again , . some are guilty of the breach of this command by neglecting these duties . . some are guilty in the wrong manner , of going about them . and . before hearing the word men break this command . . in not praying for the speaker . . in not praying for themselves , in reference to this end , that they may profit by the word ▪ . in not setting themselves to be in a spiritual composed frame for such a work . . in not watchfully preventing what may divert them or distract them , or straiten their minds when they come to hear , not ordering their other affairs , so as they may not be a hinderance to them in meeting with the blessing of the gospel . . in not aiming to have the right esteem of the word . . in not blessing god for it , or for any good received before by it . . in not coming with hunger and thirst , as new born babes , having laid aside what may hinder its , being received with desire , pet. . , , . in not denying our own strength , as to the right discharge of that duty , that so we may make use of christ . . in not minding that when we are called to hear , it is to tryst with god in his ordinances ▪ . in going to hear with prejudice . . in coming without expectation of , and longing for the presence of god , or of meeting with him . . in not coming from respect to the honour of god ; nor out of conscience , but from custome , and for the fashion . secondly , men sin against this command , when they are come to hear , and while they are about this duty of hearing : . in not looking to god , or not receiving the word as gods word , but as mans. . in extravaging and wandring in their minds and thoughts . ezek. . . . in sleeping when they should hear . . in letting the word slip out of their mind , and not retaining and laying up what they hea● . . in not yielding their ears and memories , or yielding onely their ears and memories , but not casting open their hearts to the word , to let it sink down in them . . when though it be heard , yet it is not understood , matth. . . . when though understood , it is soon forgotten . . when there is not a peculiar trembling and fear in our waiting upon the ordinances , isai . . . eccles . . , . and malach. . . there is a special fear which we ought to have before his name . . vvhen there is not faith mixed with hearing , giving credit to the vvord , it must be a great fault not to believe gods vvord when we hear it , hebr. . , . . vvhen we fret and canker at the reproofs of the word . . vvhen we needlesly stumble at any expression , especially when we carry so lightly as to laugh at what is spoken , to the prejudice of the ordinances . . vvhen we are more for knowing then for doing , more for informing the mind , then for reforming the heart and life . . vvhen there is carping at the vvord , or censuring of it rather then our selves . . vvhen we make no application of it to our selves , and try not whether we have such a fault , or if we perform such a duty , &c. . vvhen we are not present , as before god , to hear , as cornelius was , acts . . . vvhen we itch after novelty of expressions , or words , or things , rather then thirst after the sincere milk of the word , that we may grow thereby . . when these novelties are more entertained and laid weight on then known duties or truths . . when the word is heard with respect of persons , and the same truth , or expression , or scripture cited by one , is not so respected and received , as when spoken by another , contrary to james . vers . . . when there are vain looks as well as idle thoughts . . when there is a wanton , light , unreverent carriage . . when there is immodest and strange apparel unbecoming that ordinance . . when there is speaking or talking , out of the case of necessity , in time of sermon , though it were by way of prayer , it is sinful , except it were ejaculatory in reference to what is at present spoken . . when there is reading of something , ( even though scripture ) unseasonably . . when there is insisting on good thoughts , that tend to divert from hearing . . when men are observing vanities in time of hearing , such as the apparel that others have on , or the painting that is on the house , or the cuplings of the roof , or such like . . when there is not an intermixing of ejaculatory prayer for our selves and others , and the speaker , that god would help him , and them , and us , to keep such a word to the time when we may have need of it ; and when god is not blessed when a word is rightly spoken . . when there is any quenching of convictions , or the motions , or stirrings of affection wakened up by the word . ● . vvhen thero is diverting to a doting love of the speaker , or the thing as spoken by such a speaker ; or the manner of expression , and a delighting in these , more then in god , or a respecting of him or our own profiting . . vvhen we do not look upon , and make use of the preached vvord as a means to con e rt , but onely as a mean to confirm . . vvhen we do not make use of promises offe●ed in preaching , and directed by god to us by an authorized ambassadour , and do not so lay weight on them as from him . . vvhen we reject the many sweet offers of the gospel , and come not to the marriage of the kings son. . vvhen we do grieve gods spirit who presseth it upon us . . vvhen we tread under-foot christs blood by our little esteem of it . . when we give no credit to , nor lay doe weight upon threatnings . . when we have not the faith of gods providence , or of the judgement to come , . when there is not an accepting of christ . . when there is not imploying of him . . when there is not reverence in removing from our hearing of the word . after hearing also , there are many wayes whereby we are guilty of the breach of this command . . forgetting what we have heard . . letting the heart unnecessarily look back again to other objects , and follow other thoughts , and not meditating on what hath been heard . . not comparing what we have heard with the scriptures . . not following the word with prayer for the watering of it ▪ . needless falling to other discourses , immediately after the hearing af the word . . casting it all aside as to practise ▪ ps . . verse . to . fretting at some things that have been spoken . . spreading censures : or . commendations of the thing preached , or of the instruments that preached , as if that were all . . no● following the word with self-searching prayer , and fruits suitable , endeavouring to practise what is required . . not trembling at its threatnings , nor forbearing what was thereby discharged . . not helping others to make use of it , . no● repenting of faults committed in the time of hearing . . little delight in remembring of it . . finding out shifts to put by its directions or challenges . . applying them to others rather then to our selves . . mis construing the ministers end in pressing of them . . mis-interpreting his words . . mis-reporting or mis-representing them . . not being troubled for fruitlesness in hearing ▪ without any use , but being as a stone without sence or feeling . . leaning o● hearing , as if having been in the church were a piece of holiness , though no fruit follow on it . . prophane abusing words of scripture , or phrases used in preaching ▪ in mens common discourse ; much more when they are mixed in wanton and profane sports ▪ or jests and gybes . all these wayes men may sin , when they come to hear the word ; they sin also by absence when they come not , neglecting the opportunities of the gospel ; there are also divers sins which men are often guilty of in reference to hearing , even on week dayes : as . little love to the word , or delight in the opportunities of it on such dayes . . too much love to some other things that procureth luke-warmness in hearing . . contemning occasions of hearing the word on such dayes . . improvidently bringing on a necessity on our selves that we cannot hear . . caring little to have a ministry , whereby we may be instructed at all times , and therefore we want such occasions . . setting our selves , and using our wits to discourage the ministers we have ▪ . not being weighted on , with our absence from week-dayes sermons . . mocking at them who are present . . dis-respecting the ordinance for some worldly or personal respects , preferring any small trifle thereto , &c. . let us instance the breach of this command in publick prayer , which is a part of worship , which very nearly concerns the glory of god ; and certainly when it is wronged through the unsuitable , and nor right discharging of this duty , this command is in a special way broken . we shall not here look to every thing , but especially to what concerneth publick prayer , indeed we fail also in secret prayer , and in giving thanks both alone and in our families . . by contempt of this excellent ordinance , many slight prayer in secret and in their families , jer. . ult . which is a clear breach of this command as well as neglecting it in publick , when men do not countenance sermon or prayer , though at the same time walking idlely in the street or in the fields . . by casting up of prayer to others , reproaching it , calling it hypocrisie , and those who use it hypocrites . . by mocking the spirits work in prayer . . before we come to prayer , we sin . , by not watching to keep the heart in a frame for praying always . . by not watching over every opportunity that we may have for prayer , whereby many occasions are lost . . in not longing for opportunities of prayer . . in not stirring up our selves to seriousness when we are about to pray . . in letting the heart run loose when we are about other things , which indisposeth for prayer . . in having a selfy particular end before us in our prayers . . in our little respecting god for strength and fitness , and little looking to him for his spirit to our selves , or these who are to go before us in this duty of prayer . . in our little examining our selves that we may know what to pray for , and what distinctly to confess . . in our not meditating on what we are to say , that we may as to the matter of our prayers speak in faith. . in aiming more to find and exercise gifts , then to have grace acting in us . , in our rushing rashly on such a weighty and spiritual duty . secondly , in prayer ; and . on the speakers part there are divers ways whereby this command is broken : as . by rashness and sencelesness , not exercising the spirit , but the mouth , telling over our prayers as a tale without life . . praying in our own strength , without looking after the influence of the spirit . . not drawing near to god by faith in christ , but leaning too much on our prayers , from a secret false opinion of prevailing more with many words well put together , then by exercising faith on christ , and resting on him , as if god were perswaded with words . . inadvertant praying , uttering unadvised petitions and expressions without understanding . . not praying humbly and with soul abasement : nor . singly to please god , but men , seeking expressions that are pleasant rather then sensible . . saying many things we think not , not being touched with the weight of sin when we confess it , nor with the desire of holiness when we mention it : counterfeiting sometimes liberty and boldness , sometimes restraints and complaints more then is real . . limiting god in particular suits . . cold in what is of greatest concernment . . want of reverence and holy fear . . want of a right impression of a present god. . not praying for others , and little respecting the condition of those we pray with ; or what we do of this kind , is either but cold , and for the fashion ; or if there be more apparent zeal and seriousness for others , it would be adverted that it be not upon design to flatter and please them rather then to obtain spiritual blessings to them . . desiring things for satisfying our selves more then for gods honour . breaking off before we come to liveliness and liberty , having begun lazily and without life . . not insisting to wrestle with god when under bands . precipitating with the words before the heart ponder them , or the affection be warmed . . posting through it , as duty , only for the fashion , without respect to god , or love to the exercise , or driving at any profit by it . . wearying and not delighting in it . . not aiming at gods presence or sensible manifestations in it , or at a hearing in that which we pray for . . being more desirous of liberty in publick then in private . . fretting when we are put or kept under bonds . . growing vain and light when it goeth well with us , and turning carnal and unwatchful when we get liberty . . impertinent use-making of scripture-words , either ignorantly or vainly . . a secret expectation of something for our prayer , and so resting upon the work done , as if there were merit in it . . using expressions not easily understood . . using undecent gestures , and scurrile expressions . . not observing gods dispensation to us , nor his dealing with our souls in the time of prayer , that we may conform our suits accordingly , as we find many of the saints have done , who end in songs after they had begun sadly . . not praying with fervency for christs kingdom , and for jews and gentils . . exercising gifts rather then grace , when we pray . these are sins upon the speakers part . next , ye should consider the sins of them that joyn : and beside , what is general and common in the duty of praying , we fail often in joyning . and . in this , that many think , when another prayeth they need not pray , but let the speaker be doing alone . . when we observe not what is spoken , that we may go alongst in what he prayeth for , and be upon our watch that we may joyn , and that we may do it in judgement . . the mind waving or wavering , and we hearing , but not praying . . censuring the words or gestures of the speaker . . fixing our eyes or minds on some other things , and giving way to other thoughts that may divert from joyning . . sleeping in time of prayer . . confusedness in that exercise , and not distinctly joyning with what agreeth to our selves and our own case , nor with what agreeth to others joyning with it for them . . more cold and indifferent in what concerneth others , then in what concerneth our selves . . more careless of being heard and answered when we speak not , as if we were less concerned , thinking it enough to be present , although in our heart we joyn not ; and not being affected with the prayer of another , nor acting faith in it , we soon weary when others pray . . not being edified by the praying of another , nor taking up our sins in his confessions , nor our duty in his petitions . . much hypocrisie in such duties , while we seem to be joyning , but are doing nothing . . not endeavouring to have affections , suitable to what is spoken , stirred up in us . . not praying that the speaker may be suitably guided and helped in bringing forth petitions that may answer our wants . . more indifferent that another who speaketh as mouth for the rest , want liberty , then when we are put to speak our selves , although it be gods ordinance . . not rightly touched with any expression we cannot joyn with , but rather stumbling at it . . our being ignorant of the meaning of many expressions through our own fault , so that we cannot joyn in them . . muttering words of our own , and not joyning with what is said . . indistinctness in consenting or saying amen at the close . thirdly . after prayer both speaker and joyners fail . . that they watch not over their hearts , but soon return to other things , as if then they might take liberty . . not waiting for an answer , nor observing whether prayers be answered or not . . not being thankful for answers when they come : nor . intreating and pressing for an answer if it be delayed . . not reflecting on our failings , whether in speaking or joyning . . not remembring what we have uttered in prayer , but presently returning to a carriage that is very unlike those things we have been speaking before him. . not keeping up a frame for new opportunities of prayer . . not pressing after a constant walk with god betwixt occasions of prayer . . resting on prayer after we have done , and thinking something of it if we seem to have been helped to pray . carnally heartless and displeased , if it hath been otherwise . . not being humbled for the sinfulness and defects of our prayers . . not having recourse by faith to the blood of sprinkling for pardon of these sinful defects . we are to consider how men break this command in praise and thanksgiving : and here there is failing , in general . . in the utter neglect of this necessary duty ; alace , what of that duty do we in secret , and yet it is singularly for gods honour , and as clear a duty as prayer . . in mocking praise often , by prophaning psalms for our carnal mirth . . in neglecting and slighting of it , though not altogether , yet by unfrequent going about it . . in accounting it to be almost no duty at all , and in being but little challenged for slighting of it , or for irreverent using of it . secondly . we sin before we go about this duty : . in not preparing for it . . in not praying for the spirit , to fit and enable us to praise , cor. . . and for a fixed heart for that work , psalm . . . in our not aiming at a spiritual disposition for such a spiritual duty . . in our not endeavouring for a right impression of the majesty of god. and . for clearness of our interest in him : and , for an impression of the excellency of his way , and meaning of his word ; all which are exceeding necessary unto the right performance of this duty , and without them we cannot praise suitably . thirdly . we are guilty of many faults in the time of praising . . doing it without respect to gods glory , and for the fashion only . . hypocrisie , not praising him with the whole heart , performing it only with the lips , when the heart is away . . ignorance , when we want understanding of the words we express . . no suitable impression of gods greatness and goodness upon our hearts when we praise . . not aiming at communion with god in this duty , as desiring , minding , and hoping to praise him for ever . . not being taken up with spiritual and heavenly delight in him , and in the work of his praise , . lightness , laughing , or mainly affecting of , and carnally doting upon , some tone or voyce more then being suitably affected with the matter , and making melody in the heart to the lord. . forgetting what we do sing , and not knowing or considering what it is we sing , the heart not being present nor fixed . . not being constrained by love to praise , but some custome or natural conscience constraining us to it . . not offering up our praises in and through christ jesus , heb. . v. . . soon satisfied in our praising , as if we were little troubled to be fitted for it , and because little of our selves lyeth in it , we are the less careful how we discharge it , but stint and limit our selves to some certain customary matter which puts us to few prayers before , and makes but few challenges after . . not intermixing ejaculatory prayers in our praisings . . much hypocrisie when we sing the cases of others , or their thoughts and estimation of god , and study not to be something-like their frame and exercise . . not framing our affections in praising to the subject of our praise ; whether it be some sad case or some chearful condition , or some historical or prophetical subject ; and when imprecations are a part of the song , we soon fall off , or praise one and the same way in all . . not serious in blessing god for former mercies to his servants , if it be not so well with us in the mean time , nor chearfully acknowledging his former deliverances of his church and people in which we have not personally shared . . not being affected with his keeping of us free of many sad cases we sing , and others have been in , nor blessing him for delivering them . . not letting the word of the lord which we sing , sink down in us for engaging our hearts to , and chearing our spirits in good . . not assenting to , and giving him glory in the acknowledgement of the justness of his severest threatnings , and the most fearful scripture-imprecations . . not rightly observing those things that are the subject matter of scripture songs , so as to put a difference between some things we are to tremble and scare at , such as the falls of the saints ; and other things which we are to imitate and follow for our edification . . gadding in idle looks , so that some scarce look on their books ( although they can read ) that they may the better have the sense of what they sing . . not putting a difference betwixt praying a petition that is in a psalm , and singing of it , which should have a sweetness with it that may incourage us to pray for , and expect what others before us have obtained ▪ . wanting such considerations about the matter sung , when it suits not our present case , as may suitably affect us , and fit us to glorifie god in that duty : as when we sing of the eminent holiness of some of the saints , we are to bless him that ever any was so holy , whatever be our sinfulness ; and that we have hope of pardon , though under many failings , and much unlikeliness to that case we sing . . not singing with the voyce at all , although the tongue be given us as our glory , that we may therewith thus glorifie god. fourthly . after we have been about this duty of praise , we sin . . by falling immediatly into a carnal frame . . not looking back or examining when we have done , how we carryed it in praising god. . few challenges for our many failings in praise . . little repentance for those failings . . not keeping the heart right for a new opportunity of praise . . not keeping a record of his mercies in our memories , and upon our hearts to engage us to praise him . . not walking in the exercise of love , which would sweetly constrain us to this duty , and make us delight in it . these are but a few of the many iniquities that are to be found in our holy things , exod ▪ . . it s good we have a high priest to bear them : o , what if all our sins were reckoned , how hainous would they be ? and what a sum will they come to , if our performances of holy duties have so many sins in them ? and when the sins of a sabbath are counted , how many will they be ? hundreds of divers sorts , in praying , hearing , and praising ; and multiply these to every loose thought , and every declining or wavering of the heart , now many times may they be multiplyed ? ah! how many unholy words do we let slip , and then consider all the sabbaths and sermons , prayers and praises we have had , how many hundred thousands will they amount to ▪ it is sad that men should lye under all these with few or no challenges , or without minding repentance , or thinking of the necessity of employing the high priest for doing them away ; therefore we should accept these challenges , and give him employment who only can bear the iniquity of our holy things . if this bring not down self-righteousness , and convince you of the necessity of a mediatour , what will do it ? we shall proceed in the next place , to consider the sins that wait on receiving the sacraments , which as they were a special part of the worship of god under the old testament , so they are yet under the new ; and our sins in reference to them strike against this command , as it prescribeth and carveth out our external worship , and so much the rather should we consider this , because there cannot be a more express covenanting with god in giving and receiving , proposing terms and accepting of them for closing the covenant , then is in the sacraments . before we enter to speak of the faults we are here guilty of , we may in general propose some things concerning the sacraments : as . for what ends god hath appointed them , that so we may know what is to be expected in them . . how they effectuate the ends , that we may know how we should go about them ; and we shall speak to these two joyntly , because we cannot speak to the one , but we must speak to the other . but before we speak to these , some things are to be premitted : as . that god hath thought good alwayes to add sacraments to his covenants ; thus the covenant of works had its sacraments : adam had the tree of life for a sacrament to confirm him in the faith of that covenant ; so the covenant of grace in all its administrations had its sacraments also for confirmation thereof , as before christs incarnation it had , circumcision , the passover , and divers sacrifices effectual for that end ; and the fathers before abraham had their sacrifices for sacraments : a●d since his incarnation , it hath baptism and the lords supper ; for as the lord has for mans sake condescended to deal with him after the manner of men , by covenants and mutual engagements , so he keepeth the manner of men in swearing , sealing , and confirming these covenants for their greater ▪ consolation , who are within the same , hebr ▪ . . secondly . although the nature of the covenant alter the sacrament , in respect of our use making of it ; yet , as all covenants have some essentials in which they agree , to wit , a promise and a restipulation ; so all sacraments have something common , to wit , that they signifie , seal , and strengthen the covenanters in assurance of enjoying what is promised according to the terms of the covenant to which they are as seals appended , the tree of life confirmed the promise of life to adam upon condition of perfect obedience ; circumcision confirmed it to abraham upon condition of faith , rom. . . thirdly . the sacraments of the covenant of grace before and after christ , differ in circumstantials , as the covenant it self under the old and new testament doth ; but in essentials they agree , for they seal one and the same thing , and after one and the same manner . fourthly . there are some chief things common to all sacraments of the covenant under one administration ; as for example , baptisme and the lords supper , they agree both in this that they seal the covenant , and represent christ and his benefits , &c. yet in either of them there are some peculiar promises and benefits especially looked unto : and also they have their peculiar manner of sealing these things which are common to both ; believers are also confirmed in the same things by the word , but the sacraments confirm them in another way , more clearly , and sensibly , and proportionally to our weakness and necessity . fifthly . no sacrament is of , and from it self valid , but its validity and efficacy is from the covenant and promise , whereof it is a sacrament ; and so it is a seal to none but to such as are in the covenant , and keep the condition of it , to them it sealeth the benefits promised , though absolutely and simply it seal the truth of the conditional promises : and so it may be said conditionally to seal , to all the members of the church , the truth of what is promised upon such a condition ; as for example , the tree of life sealed this truth , that who stood in perfect obedience should have life , but it did not seal to adam , that he should have life ▪ except upon condition of his perfect obedience ; the like may be said of circumcision , baptism , &c. sixthly . hence every sacrament doth suppose a covenant , and the receivers entry into the covenant , to which the sacrament that he receiveth relateth : so that we come not to the sacrament properly to enter into covenant with god , but first the covenant is entered , and then the seal is added , as genes . . first , god entered into covenant with abraham , and then the seal of circumcision is added as a confirmation thereof . seventhly . no sacrament giveth any new right which the receiver had not before ; onely it confirmeth the right he had before ; he hath access to the sacraments upon the account of his external right . eighthly . sacraments confirm still something that is future , and to come , they being instituted for the confirmation of our faith and hope in those things , of which we are most apt to doubt ; as the passover strengthened the israelites against the fear of being destroyed ; the tree of life confirmed what was promised to adam and not performed ; and so all sacraments help us to believe the making good of some promise not performed , for they serve as the oath and seal ; and indeed , when we preach the gospel , we offer a sealed covenant , and a sworn covenant . these things being promised , we come to speak to the things proposed ; and we say , the sacraments of the new testament ( of which only we speak purposely ) have in gods appointment and our use , these three ends especially ; the . is , to represent clearly the nature of the covenant , and the things promised therein , as , the washing away of sin , christ himself ▪ his death and benefits , and the way how we come to the application of all these , to wit , by faith freely , putting on jesus christ for taking away guilt , and strengthening us to an holy walk ; in all these the sacraments ( that is , the signs and word of institution added ) do fully and clearly , . to the ears : . to the eyes : . to our other senses of feeling , &c. not only hold forth what is offered , but our way of closing with and accepting of that offer ; as if god , who by preaching letteth us hear him speak ( inviting us to be reconciled to him ) were in the sacraments , letting us see him tryst and close that bargain with us by his ambassadors ; in which respect , the sacrament may be called the symbol and token of the covenant , as it is , gen. . and this way the sacraments have a teaching use to bring to our remembrance christ , his sufferings and benefits , as well as our estate , what it was without him , and before our closing with him ; all this by the word and elements with the actions concurring , is represented to us , as if it were acted before our eyes , for making the way of the gospel the more clear to our judgements and memories , who either senselesly take it up , or sluggishly forget these spiritual things ; the lord , who sometimes maketh use of parables and figurative expressions or similitudes , to set forth spiritual things to make them take with us the more , hath chosen this way to make use of external signs , and actions for the same ends also . . the second end of sacraments is to seal and confirm gods mind and revealed will to man , and to put him out of question of the truth of his promises , that so he may have a further prop to his faith , and may draw more strong consolation from the promises of the covenant upon this ground . in this respect they are called seals ( rom. . . ) of the righteousness by faith ; that is , not the righteousness of abrahams faith , but of his obtaining righteousness by it , and not by works ; that is , they are seals of that covenant which offereth and promiseth righteousness to such as believe : ●o was the tree of life a confirmation to adam of the promise of life ; so was circumcision to abraham a seal and confirmation of the promises of the gospel , as gods oath was , hebr. . . and so are the sacraments to us , this confirmation may be three wayes looked on : . as that which confirmeth the proposition , . the assumption , . the conclusion of a practical syllogism , whereby the believer concludeth from the gospel that he shall be saved . the proposition is this , he that believeth shall be saved ; this by the sacrament is simply confirmed as a truth , that one may lean unto : then the believers conscience in the faith of that subsumeth , i will then take me by faith to christ : seeing that is a sure truth , i will rest on him and hold me there ; or more clearly , i do believe in him . now . this assumption that i , or such a man hath faith , is not confirmed simply by the seal , for the sacrament is to be externally applyed by men , who can say no more , but , they charitably judge such a one to have faith ; yet it may be said to be so far confirmed as one whose faith doubteth may by this be encouraged to rest on christ , and quiet himself on him ; thus faith is confirmed while it is helped to assume , though the man be not clear that he hath assumed ; as also one having according to gods command , cast himself on christ , and according to his institution , taken the seal , i say such a man may conclude from the seal , as well as from the promise that he is accepted , even as one having prayed may conclude he hath been heard , having done it according to gods will in the name of christ . thirdly , when the conclusion is drawn , therefore i shall be saved , the sacrament doth not confirm that simply to us , more then it did to adam ( who afterward brake the covenant of works ▪ and so attained not the thing promised ) but it sealeth it conditionally . if thou believe , thou shalt be saved , and so the assumption must be made out by the search of the conscience before the conclusion receive any confirmation by the sacrament ; yet by strengthening the major proposition ▪ such as believe shall be saved ; it strengtheneth the conclusion also : for if that were not true , my having faith , or flying to christ were no great comfort ; and so consequently it has influence on the believers comfort in the conclusion , as gods oath and seal did confirm thé promise made to abraham , and also strengthened his faith in believing it should be made out to him , rom . . again , it is to be considered that the sacrament sealeth particularly , not only as it sayeth ▪ all that believe shall be saved , but also as it says , thou ▪ if thou wilt believe , shalt be saved ; and the seal is so appended to that conditional offer , that the covenant standeth not only sure in general to all believers , but to me particularly upon my closing with it , as if god were particularly singling me out to make the offer unto me , and to take my engagement , and to put the seal in my hand , by which faith is more particularly helped and strengthened then by the word alone ; there is great use therefore of the sacraments ▪ in that thereby we get faith quieted in the believing of this , that god will lay-by his controversie , and keep his covenant , and make forth-coming his promises to those who flye for refuge to jesus christ , according to his oath and seal : thus he sealeth the major simply , the minor conditionally , but particularly ; or we may suppose god speaking to us from the covenant thus , he to whom i offer christ , he may receive him ; and all that believe , and receive the offer , shall obtain the blessing offered : but i offer christ to thee : therefore thou mayst and shouldst receive him ; and if thou accept the offer , hou shalt obtain the blessing offered , and shalt ●e saved : thus the major and minor are simply sealed , but the conclusion conditionally : or the sacrament sealeth the offer simply ; but the promise as it is applyed to such a particular person conditionally , if he receive the offer ▪ so that none needeth to question gods offer , nor christs performance on our acceptation . and thus the sacraments may be called testimonies , of gods grace to us , because particularly they seal that offer of his grace unto us , namely christ , and salvation by him , and his being content to give him upon condition of our believing . the third end and use of the sacraments ; is , to exhibit and apply christ or his benefits to believers ; hence in the sacraments we put on christ , and ea● him : which is not done , by any physical union of christ , or his benefits with the signs ; but as in the word , christ communicateth himself when the spirit goeth along with the promises , and hearers bring not only their ears , but their hearts and faith to that ordinance : so here by the sacraments christ is communicated to us , when we come not onely with ears , eyes , t●st , &c. but with faith exercised on christ in the sacrament with respect to his institution ▪ and he cometh by his spirit with the elements , and word , whereby the union with christ is so much the more near and sensible , as it hath upon the one side so many and great external helps in the means appointed by god ; and on the other side a proportional blessing promised to go along with his ordinance by the operation of his spirit . hence it is that all this communion is spiritual , conferred by the spirit , and received by faith ; yet it is most real , and having a real ground and cause , and real effects following , not by vertue of the sacraments in themselves , more then by the word or prayer considered in themselves ▪ but by the vertue of the promises being laid hold on by faith. and now word and sacraments being joyned together , they concur the more effectually for bringing forth those ends intended in the covenant . fourthly . there is a fourth end which resulteth from these , and that is a believers consolation , hebr. . , . which by the strengthening of faith , and beholding of christ in that ordinance , and being confirmed in the hope of his coming again , &c. proveth very sweet , and corroborateth the soul so much the more , 〈◊〉 that therein he trysteth often with the believer , and by it communicateth himself to his sense and spiritual feeling . fifthly . the sacraments hold forth a mutual engaging betwixt god and his people ; god holdeth out the contract , the covenant and offer ▪ we by our partaking do declare our acceptance of that offer on those terms , and ingage accordingly , that we shall make use of that righteousness therein held forth for our justification , and of that wisdome and strength therein offered for our direction and sanctification : in this respect our taking of the seal , is called our covenanting ▪ and genes . . he was to be punished that wanted the seal of gods covenant ▪ thus our accepting and receiving , looketh to the word , holding forth the terms , and god sealeth and confirmeth on these terms the particular promises of righteousness and strength to the ends before-mentioned , that our faith may be strengthened in making use of them . these are the main and principal ends of the sacraments , though they serve also for outward distinguishing of gods people from all other societies and persons . in sum , the word offereth christ and his benefits , the hearer accepteth him , on the terms on which he is offered , and consenteth ; both these are supposed to precede the sacraments , though ( as we may see in the jaylor , acts . and others ) it may be but for a very short time ; yet in the order of nature at least , they are prior , and then come the sacraments , which have in them , . a clear view of the bargain , that we may close distinctly , and know what we attain , . a solemn confirmation on gods side of the covenant , and the particular offer he therein maketh . . a furthering of us in part , and helping us to believe , and a conferring of something offered . . a comforting of those upon whom the blessings are conferred . . the receivers solemn and publick ingaging to god , that he shall observe and make use of all these ; the fifth may be looked upon , as the second in order . we may come now to consider the faults we are guilty of in reference to the sacraments . and first in general , then more particularly in reference to baptisme and the lords supper : we shall not speak to those faults common to popists and others , which are more doctrinal , such as errours about the persons who may administer them , as that women may administer baptism , &c. but we shall speak to those that are incident to us in our practise . and first in general we fail , either when too much weight is laid on them , or when too little ; first , when too much , as . when there is an absolute necessity supposed to be of them , in order to salvation . . when they are thought to confer grace of themselves , by the very partaking of the outward elements , although without faith. . when they are rested on in the outward receiving ; as if that made us some way acceptable to god. . when there is a superstitious blind preferring of them to , and with , the prejudice of all other ordinances , so that one will neglect preaching and prayer long , but must have baptism and the communion . . when there is a preferring of the outward ordinance to christ and the thing signifyed ; that is , when men seek more to have the baptism of water then the baptism of the spirit , and the external communion more , then the inward ; in which any heaven that is to be found in the ordinances , lyeth ; and when men are more commoved for wanting the sacrament once , then for wanting christ often and long . . coming unto , and going from , the external ordinances neglecting him and without dependance upon him who giveth the blessing , and thinking that then all is well enough , seeing they were present at the ordinance . . going far off for the partaking of a sacrament to the prejudice of necessary moral duties called for at that time . . placeing more in them then in works of mercy and charity , or doating on them , to the neglect of those . . when they are accounted so holy as if they might not be given , where christ alloweth them to be given ; or as if that wronged them , when they are not administrated in some consecrate place , as if one place were now under the gospel more holy then another . . adding to christs institution , in the way of administration , as if what he hath appointed , because it is common and ordinary , were base , and too low for them . again , they get too little esteem ▪ , when people use them as bare and empty signs , without respect to their due ends . . when there is not that reverence given to god in them as ought to be according to his command , when we are about so holy and so solemn pieces of worship . . when men carnally and without preparation , and observation , can hazard on them as common things . . when gods grace and goodness in condescending in them to us , is not admired and blessed . . when they are not pondered and studied , that we may know them . ▪ want of delight in them . . carelesness of them whether we have them or want them . . corrupting the lords institution in our manner of going about them , either adding to it , or diminishing from it or changing it , as if men might do so . . little zeal to keep them pure . . neglecting the occasions of them when we may have them with some little pains . . accounting them better when administrated by one minister , then when by another ; or esteeming little of them , because dispensed by some men , ( though lawful ministers ) as if men added any worth to the ordinance of god. . never actually laying weight on any of them , or drawing comfort from them , or less then should have been done . . not wishing and praying that others may have good of them . . not fearing the wronging of them by multitudes who partake of them , and not endeavouring to have abuses of that kind helped , but making them common to all indifferently and promiscuously . . when folk fear not the breaking of their ingagements in them . . when men hang the fruit of them on the administerers intention , or on the grace of them that are joynt-partakers with them . . when there is little zeal against the errours that wrong them , as when they are denyed by anabaptists , and when they are corrupted , as in the masse . to come particularly to baptism ; we may consider , . the sins of those who seek it for their children . . the sins of these who administer it . . the sins of on-lookers , especially those who are called to be witnesses . . the sins of those who are baptized . the parents or presenters of children to baptism fail before , in the time , and after the administration of this ordinance ; first , before , . by not serious minding that which is to be done . . not considering the childs condition as needing christ in that ordinance . nor . the end of that ordinance . . miskenning christ , and not going first to him , for conferring the things and blessings signified . . not praying for the child , for the minister , and for a blessing on the ordinance . . not blessing god , that there is a covenant of grace that taketh in our children ; not offering them to be ingaged and received in it . . not minding the most simple and edifying way of going about it , but walking by other rules . . needless delaying of it for carnal ends . . being more desirous of the sign , then of the thing signifyed . secondly . when we come to it , we sin . first , not seeking to have our own covenant with god ( by which we have this priviledge of bringing our children to baptism . ) renewed and made sure . . not considering by what right we claim it to our children . . not repenting of our own breaches of covenant , no● wondering that god keepeth with us , who have often broken to him . . not coming with the exercise of fear and reverence . . waiting on it oft-times without attention or minding our duty in what is spoken ▪ . promising for the fashion when we ingage for the childrens education , and wthout either judgement or resolute purpose to perform . . being ignorant of what is said or done . . not concurring in prayer for the blessing . . not undertaking in christs strength to perform the duties called for . thirdly . after the administration of baptism , we fail . first , in forgetting all our engagements ▪ . in growing careless to maintain any suitable frame , and falling carnally in our mirth on such occasions . . not being much in prayer for the children , nor insisting or continuing in prayer for the blessing . . not being faithful according to our ingagements , in educating them . . in knowledge , that they may be so trained up as to know what god is . . in the fear of god , pressing it upon them by frequent exhortations . . in giving them good example . . in giving them seasonable correction ( but rather sparing them though to their hurt ) when there is cause of correction . . being also unfaithful in not seriously minding them of their ingagements by baptism . and . much more by giving them evil example . . conniving at their faults . . advising them to what is sinful , or sending them where they may meet with snares , or suffering them to go there . . providing for them the things of this life , without respect to that life which is to come . . not enabling our selves that we may discharge our duty to them . . not insisting to press those things upon them , that concern their souls alwayes ; thinking it is enough that sometimes they be spoken to . . never purposely stirred up and driven by that tye to see for their good . nor . repenting our many short comings . nor . lamenting for what we see sinfull in them , when they follow not faithful advice . these are things that would carefully be looked unto , both by fathers and mothers , and all such as engage for the christian education of the children , whom they present to that ordinance . next in him that administreth baptism , there are oft-times diverse failings . as . when it is customarily dispensed without respect to its end . . when in prayer the childs salvation is not really and seriously aimed at , but for the fashion . . when it becometh a burden to dispense it . . when it is not thought much of , that christ admitteth such into his house , or himself to be a partaker of such mercies , but be a dispenser of them to others . . when he followeth it not privately with his prayers for a blessing ; besides what failings may be in unsuitable words , and humane ceremonies , &c. and seeking himself in the words that are spoken , rather then the edification of the hearers . when we are witnesses and on-lookers , we fail . . in wearying and fretting , because we are detained a while . . not setting our selves to be edified by that we see done and hear spoken . . not sympathising with the child or its parents in prayer . . not being thankful to god for such a benefit and ordinance to such a childs behoove . . lightness of carriage , and in looking , speaking , or thinking in the time , as if we were not present at such an ordinance of christs . . not so seriously taken up in sympathising with other folks children , because they are not our own . . removing and withdrawing and not staying to countenance it . . not minding the child when we are gone . . not helping them as we may to be answerable to that tye they come under in baptisme . . not admonishing them when we see parents and children walk unanswerable , nor testifying against them , nor mourning for the dishonour god getteth by baptised persons unsuitable carriage . fourthly . all of us that are baptised , fail wonderfully , less or more , first , that we never ( as we ought ) reckon our selves obliged by that tye we come under in baptism . . that we neither are , nor seriously study to be , as we ought , answerable to it . . that we are not thankful for it to god , who admitted us to that ordinance . . that we do not esteem it above all bare carnal birth-rights how great soever . that we do not seek to have it cleared , in the extent of it , as to the priviledges and benefits thereby conferred on us and our children . . that we do not pursue after the blessing therein covenanted to us . . that we do not endeavour the performance of the condition of believing and trusting in christ which is the condition of the covenant of which baptism is the seal . . that we do not lay weight on our baptism for strengthening our faith both in spiritual and temporal difficulties , as if it were no seal of the covenant . . that we are ofte● ignorant how to make use of it . that we do not account our selves wholly gods , as being given away to him in baptism , but live to our selves . . that we do not fight against our lusts , satan , and the world , according to our baptism●● vow . . that we do not adorne our christian profession with an holy life , . that we walk and war against christ , instead of fighting under his banner . ▪ that we do not aggravate our sins , as being committed against this t●● . that we are not patient under sufferings , nor penitent and humble under all sad dispensations ; notwithstanding that we are by our baptism bound to take up the cross . . that we do not meditate on our ingagements nor repent for our neglects . . that we do not aim and endeavour to come up to the main ends of this ordinance . which are , . the evidencing out regeneration and i●grafting into christ . . the giving up our selves to the father , son , and spirit . . s●icking by christ on the most costly and dearest terms . . taking directions from him and walking in him . . seeking the things above , and not the things that are on earth . . mortification to creatures , and to be crucified with christ , the improving of this tye , not onely for obliging us to these , but for strengthening us in him to attain them , and to comfort our selves in all difficulties from this ground . these things are much a missing : alace , they are much a-missing : for we lamentably neglect to draw all our strength and furniture under all tent●tions , and for all duties from christ by vertue of this baptismal obligation and tye : we resort but seldome to this magazine and store house ; this precious priviledge is ( alace ! ) but very little manured and improved by us . we come next to speak of the sins we are usually guilty of in reference to the lords supper , and they be of several sorts . . some are doctrinal when the institution is corrupted , as in popery : these we will not now meddle with . . others are practical , and they are either in ministers and elders , who admit and deba● , or in such as are admitted or debarred . and first , we are to consider , that men may sin against this ordinance , by not communicating . as . when they contemn and wilfully neglect it . . when they are not frequent in it , but carelesly slight it , when conveniently it may be had , . by not fore-seeing and ordering our affairs , so as we may not be hindred , when an occasion of that ordinance offereth it self near to us . . by incapacitating our selves to be admitted through ignorance or scandal , and by negligence to remove these . . by fretting at our being debarred , or at these who has a hand in it . . not repenting of the causes which procureth our being debarred . . not seeking to be humbled under such a weighty censure , and to get the right use of it for the time to come . . suspecting that it proceedeth from carnal ends . . reporting amiss of those who do it . . not praying for them that partake in this ordinance , where-ever we hear of it in any place . . looking rather to the unfitness of some that are admitted , and the neglect of duty in office-bearers in debarring , then our own . . not sympathizing with them , and yet on that ground absenting our selves , to wit , for the faults of others . and here , by the way , we beseech you take these few words of exhortation . . look on debarring of ignorant and scandalous persons from the lords table as christs ordinance . . consider wherefore your selves are debarred , and as you may be assured it is from no particular prejudice or dis-respect , so ye would repent and be humbled for that which procureth it . . be making up what is wanting for the time to come : your failing in any of these is a fault , and let none think themselves the less bound to the study of holiness , because they are kept from partaking of it : but the sin of some is ; they shift it , because they will not stir themselves up to a suitable frame for it , and yet they are not suitably affected with the want of it . next , there are faults in them that are admitted to communicate , and these both in hypocrites and true believers respectively ; and that . before . ▪ in the time , and . after receiving the lords supper . and first : before receiving there are many failings : as . ignorance of the end and nature of this ordinance . . not studying to know it : nor ▪ to have the heart rightly affected with it . . not endeavouring to keep up a high esteem , and holy reverence of the wonderful love of god in giving of his son , and the sons condescending love in coming to dye for sinners . . not seeking to have the covenant clearly closed with by faith , before it be sealed by the sacrament . . not endeavouring to have all by-gone quarrels removed , and our peace established . . not searching our way , that we may be well acquainted with our condition , so as we may have the distinct knowledge of it , when we come . . not carefully endeavouring a suitable frame of heart by prayer , meditation and reading . . not praying for a blessing , either for him that administreth , or for those who are to joyn with us , to prevent their sin . . not minding their instruction who are under our charge . . not presently renewing ( if before closed with and consented to ) our covenant before our partaking . . not sequestring our hearts from other things for that end . . not fearing to miss the thing offered , and to contract guilt instead of getting any good , . not searching after the sins of former communions and other sins , and repenting of them . ▪ what we ayme at in these , not ayming at them in christs strength . . not ayming and endeavouring constantly to walk with god , and keep commuuion with him in all duties , that we may have the more access to communion with him in this ordinance . . not laying aside of rooted prejudices and secret malice . nor . admonishing such whom we know to lye under any offence of that kind , that they may repent and reform . . unstayedness in our ayming at communion with god in it , or coming to it more sel●ily then out of due regard to the glory of god. secondly . in our going about this ordinance , there are many faults that usually concur : as , our giving too little respect , or too much to it , as is said before of the sacraments in general . . our not exercising faith in the present time , according to the covenant and christs institution . . want of love to constrain us , and want of that hunger and thirst that should be after christ . . want of that discerning of the lords body , which should be , so as , . to put a difference betwixt bread and wine in the sacrament , and common bread and wine in respect of the end . . to put a difference betwixt this ordinance , and christ himsel● who is signified and exhibited by it . . to lay in some respect a further weight on this then on the word only , though it be some way of that same nature . . to put a difference betwixt this sacrament and other sacraments ; and so discerning it , it is to conceive of it rightly . ▪ in respect of its use and end according to its institutiou . . in respect of our manner of use-making of it , not only by our senses or bodly organs , but by faith and the faculties of the soul , looking upon , and receiving christs body in that ordinance , and feeding on it there as in the word , and more clearly and sensibly : for the sacraments do not give us any new thing which the word did not offer and give before , but they give the same thing more clearly and sensibly . . in respect of the blessing ▪ not only waiting for a common blessing for sustaining the body by that bread and wine , but for a spiritual blessing to be conferred by the spirit to the behoof of the soul . . it s so to discern it as to improve it for obtaining real communion betwixt christ and us , by a spiritual feeding , as it were upon his own body ; so that when there is any short-coming in these , in so far the lords body is not discerned . . we sin in going about this ordinance , by want of reverence , when we come without holy thoughts , and a divine frame , and without love ravishing the heart , which 〈◊〉 most suitable at such a time ▪ much more do we sin when we come with carnal , loose , or idle thoughts , or any unreverent gesture , or with light-like apparel , or carriage in coming or sitting . . by want of love to others , and sympathy with such as are strangers to communion with christ . . by not distinct closing with christ , or renewing our covenant with him , or ingaging of our selves to him . . by stupidly , or senselesly taking the elements without any affection , and by being heartless in the work , and comfortless because we want sense . . by not che●ring our selves by faith , that we may obtain and win to sense , and by pressing too little at sense or comfort . . by not improving this ordinance in reference to the general ends of a sacrament , or the particular ends we should ayme at in this sacrament : as . fellowship with christ himself . . communion in his death and sufferings . . the sense of these , and the comfort of them . . the lively commemoration of christs death and sufferings , and of the love he had to us i● all these ; for the stirring up of our love again to him . . the strengthening of our selves in the way of holiness , by strength drawn from him by faith. . minding his glory , and the setting forth thereof , with respect unto , and hope of his coming again . . particular ingaging of our affections one to another . . ingaging our hearts by serious resolutions to make for suffering : lastly , we ●i● here , by not reflecting on our hearts in the mean time , that we may know wh●● they are doing ▪ no● putting ▪ up ejaculatory prayers to god in the time ; receiving the s●cr●●ent with our hand , and yet not receiving him in that mean by faith 〈◊〉 the heart , nor feeding on him , and satisfying our selves with him really present in that mean : for he is to our faith really present there as well as in his word . . after communicating , there is a readiness to slip and fall into these faults : . irreverent and carnal removing from the table . . forgetting what we were doing , and falling immediatly to loose words or thoughts . . not reflecting on our by past carriage , to see what we were doing , and what frame we were in , and what we obtained . . not repenting for what was wrong in every piece of our way and carriage . . not following on to obtain what we yet miss , and not still waiting for the blessing , even after we are come away . . not being thankful if we have obtained any thing . . fretting and fainting if we have not gotten what we would have . . or being indifferent and careless whether we get or want . . carnallyloose after communions , ●s if we had no more to do , . vain , or puffed up , if we think we have attained any thing . . little or no keeping of promise made to god , but continuing as before . . digressing on the commendation or censure of what was heard , or seen , rather then making use of it for our profit . . making that ordinance an occasion of contention , for some faults we conceive to have been about it , whereas it should be ground of union and love. . not entertaining tenderness , and a frame that may keep us ready to communicate again . . not meditating on what we have been doing . . nor longing again for the like occasion . . not helping others that did not come , or had not the occasion of coming to it . . conceitedness because we were admitted . . despising others who might not be admitted . . mocking , or secretly snuffing at any who goeth , or has gone about it with more tenderness then we , or who endeavoureth to keep their promises better then we : this sin of emulation and spiritual envy , at any who out-runs us in tenderness and proficiency ( touched in these two last ) is , as very natural to us , so , most dangerous ; it participates of cursed cain ; this sin is the worst of all malignity , and is alwayes accompanyed with a woefull and devillish satisfaction with , and complacency in , the short-comings of others , that so we may be the more noticed . . secret disdain at tender christians beside us , as hypocritical . . turning aside to live like others who have been debarred , as if there ought to be no difference put betwixt those who have this badge , and those who want it , or setting up as if all were done , when we have communicated . . want of watchfulness against recur●ing ▪ tentations and snares : vanity and conceit if we a●●ainany thing , and want of pity to those who did not come with so good speed . . indiscreet speaking either to the commending or censuring of speakers and formes , but little or nothing to edification . in the last place we shall speak a little to this question ; if and how , the admission of scandalous persons doth pollute the communion ? and if it be sinful to receive it with such persons ? or , if ●oynt-communicants be thereby defiled ? let us for answer , consider pollution distinctly , with reference to these four things . . in reference to the sacraments themselves . . in reference to the admitted that are scandalous . . in reference to the admitters . . in reference to the joynt-communicants . first . as to the sacraments , there is a twofold pollution : the first is , intrin●●● and essential , which by corruption of the institution of christ , turneth it then to be no sacrament , as it is in th● masse ▪ or to be hurtful ; as when signi●●cant ceremonies , sinfully devised by men , are mixed and added besides ▪ and contrary to christs institution . the first everteth the nature of the sacrament ▪ and its hence-forth no more a sacrament . the second poysoneth it , so that it may not be received without partaking of that sin actively . there is another way of polluting the sacrament , that is extrinsick and circumstantial , not in essentials , but in ou● use making of it ; and the application thereof beyond christs warrant , as when it is administred to one upon whom christ alloweth it not . in that case it is not a sacrament to that person ; yet it is so in it ●ell . this pollution is a prophaning of it to us , or a making it common . thus the word of promise generally applyed in a congregation without separation , in application , betwixt the precious and the vile , is a prophaning of the word , ( for the word of promise should not be made common more then the sacrament , ) as it is marked , ezek. . verse . the priests have prophaned my holy name , they have put no difference between the holy and the prophane , between the clean and the unclean . yet in that case , the word ceaseth not to be gods word , though it be so abused : or , as an admonition cast before a prophane mocker , is but the abusing of an holy thing , yet it altereth not the nature of it ; as a pearl cast before a sow , is pudled and abused , yet it doth not alter its inward nature , but it still remaineth a pearl : so it is here in the word and sacraments ; they are abused in their use when mis-applyed , yet still ( the institution being kept ) they are the ordinances of god : thus was the temple said to be prophaned , when it was made more common in its use then was allowed ; yet was it still the temple of the lord : and so admission of scandalous persons may thus be called , a polluting of the sacraments , but not essentially in themselves . secondly , consider pollution with reference to persons who are admitted ; and so the sacraments may be polluted . . by gros●y scandalous persons ▪ . by hypocrites . . by believers not exercising their graces ; the sacrament is polluted by , and to all these , because as to the pure all things ( lawful ) are pure , so to the unclean and unbelieving nothing is pure , their mind and conscience being defiled . thus their praying , sacrificing , hearing , plowing , &c : all is unclean ; and by proportion , to believers , though in a good and clean state , yet in an evil and unholy frame ▪ the sacrament may be said in some sense to be unclean , and polluted by them , to themselves . thirdly . as to the office-bearers , who are the admitters , the sacrament cannot be prophaned essentially ▪ the institution being kept pure ; yet may they sin , and be guilty of prophaning it , by opening the door wider then christ has allowed , and not keeping the right bounds : and ministers may so sin , in promiscuous applying of the promises and consolations of the covenant , as well as in applying its seals , and both these are sins to them ▪ yet these cases would be excepted . . when such a scandal is not made known to them : scandalous persons may be admitted , because they are not bound to look on them as such till discovered . . when such scandals cannot be made out judicially , though possibly they be true in themselves , they may , though against the inclination and affection of the admitters , be admitted yet not against their conscience , because , that being a hig● censure in christs house , his servants are not to walk arbitrarily ( for that would bring confusion with it ) but by rules given them , whereof this is one , not to receive an accusation , but under two or three witnesses . . when by some circumstances it proveth not edifying , but rather hurtful to the church , or the persons concerned ; as . when the scandal is in such a matter as is not expresly determined in the word , but is by consequence to be deduced from it ; as suppose it be meant such a point of truth as has divines , that are godly , dissentient in it , or in such a practise ( suppose perjury ) as is evil indeed in it self ; but , by deduction and consequence ( which is not so clear ) to be applyed ; or it is in such things as affect not a natural conscience , as fornication , drunkenness , and adultery , &c. do ; or in such things as contradict not expressy any truth : and ▪ when the scandal of these sins is by universality become little among men , or there is not easie access , in an edifying way , to decide in them , or censure them ; there is still a right and a wrong in these which a minister in doctrine may reprove , yet he may forbear a judicial sentence in such cases , as it seemeth paul did with the corinthians , amongst whom there were several sorts of offenders . . incestuous fornicators , or such as sinned against nature's light ; these cor. . , , , &c. he commandeth to be excluded or excommunicated . . such as by corrupt doctrine made schisms , and mis-led the people in factions , to the prejudice of the apostles authority and doctrine , chap. . v. . &c. deceitful workers , cor. . . these for a time , cor. ▪ . he spareth for the peoples sake . cor. . . . some weakly and carnally mis-led into factions , cor. . , , , . these he endeavoureth to recover . . some guilty of faults about the sacrament , in their wrong manner of going about it , cor. . these he reproveth and laboureth to amend , yet alloweth them to go on and celebrate the sacrament , but doth not debar for the time either factious ministers , or people from it , as he had done the other ; neither i● it likely , that the communion was omitted , or they debarred , for he doth not reprove for not debarring them , as he doth . for wronging the institution ; the reason is , because that which warranteth debarring and censures of all sorts , is edification : and when that end cannot be gained to a people or person , such censures may be omitted ; and except some bounds were to be fixed , here , the difficulty in abounding differences would prove inextricable : and therefore , when a sin is become epidemical , and very universal ; on the one hand the more tender and conscienciously ▪ scrupulous would be instructed to much sobriety , and earnestly dealt with ▪ not to indulge themselves a liberty to rent the church , or to divide from it when such persons are admitted , being otherwise capable of the priviledge ; because exclusion in this case by a sentence from the sacrament , would probably miss its end ▪ which is , edification , and would weaken the authority of the ordinance of discipline , if not hazard the liberty of the gospel ▪ on the other hand , ministers would by all means take head , and ●e obtested in the name of the lord , that they ( which is readily incident in an hour of tentation ) run not on the extream of shifting their duty insulting as it were over tender consciences , and strengthening the hands of the wicked by compliance with , or accession to these sins ; but would under the pain of making themselves horridly guilty , manage obvious wayes , deal freely and faithfully in making use of the key of doctrine , when the use of the other will not in all appearance be so much for edification ; that by publick doctrinal separating the precious from the vile , and by straight down-right private ▪ dealing , they may in the ●ight of god commend themselves to every mans conscience . . let us consider if this ordinance be polluted to the ●oynt-receivers ▪ suppose that some are sinfully admitted by the office-bearers of the church ? and we say that it is not a pollution or sin to them to partake with such , for the sacrament may be blessed to them notwithstanding , as christs ordinance , even as when the word i● unwarrantably applyed in 〈◊〉 and ad●o●itions ; so that pearls are ●ast before swine : yet supposing some tend●● souls to be present , they may meddle warrantably with that abused wo●d as gods word , and it may prove useful to them ; for confirming this truth , we offer these reasons . the first is , the word and sacraments are of o●● nature , and are pollu●●d or made use of , one and the same way ; onely the difference is in this , that the one usually is doctrinally wronged , the other disciplina●ily . ▪ because that , unwarrantable admission of others is not the communicators ▪ but the ministers sin , therefore it cannot wrong them more then want of preparation in others who come . ▪ any others sin cannot loosen me from my obligation in a duty : now it is the duty of every one , a● to examine themselves , so being prepared by suitable self-examination , to eat , corinth . . verse . and yet in that church of corinth , many did sinfully approach to the lords table : now though the command requiring self-examination , will not warrant rulers not to examine , yet it will warrant private communicants to endeavour rightly to go about that duty themselves , and not to be much anxious what others do , as if other mens carriage were the ground of our approaching to the lords table . . it is notwithstanding a sacrament without any mixture of mens corrupt additions , and so the neglecting of it , is the neglecting of a sacrament . . if scandalous receivers did corrupt it to others , then a corrupt minister could never celebrate a sacrament ; which would contradict the lords way i● appointing such sometimes to dispense his mysteries both i● the old and new testament ; and if the ministers corruption pollute not the ordinance , much less will the scandal of any others . . the practise of the lords people in receiving sacrament● this way , both before christs incarnation , and since , proveth it . . it would be a great and inextricable snare to consciences , if the fruit of their communicating depended not only on their own preparing themselves , but also on the ministers and joynt-receivers ; if their not preparation or failing in it , brought guilt on us , it were impossible that ever we could with clearness receive the sacrament . for . it is hard to think , a communion is celebrated , but there is one or more who should not be admitted , and the admission of one or two , as well as of many is a prophaning of the ordinance : yea , if we thought them to be scandalous ; yea , if we knew them not to be holy , we could not in faith communicate with them , left the ordinance be defiled by us , if their defiling were ours . . the presen●e of a hypocri●● would defile it to us , for his hypocrisie defileth i● to him , and he has not right before god ▪ to come , neither would it warrant us that we knew not : for . many do sin ▪ when they kn●w not . ▪ it is not our knowing his sin that defileth the sacrament , but it is his hypocrisie and 〈◊〉 . 〈◊〉 the same sacrament might be as gods ordinance participated warrantably by one who knew not , and not by another who knew this ; which were hard to make out . . believers their being out of a frame , would pollute this ordinance to us , and incapacitate us to receive it , for it is in that case sin to them , and we should keep as gr●●● a distance from their sins , as from the sins of others . ye● . . one could not communicate with himself ( to speak so ) if that ground were true : for , we have corruption . . we know we have it , as well as we can know any other mans . . it doth pollute the ordinance in part to our selves , and bringeth guilt with it ; therefore , if sin known in another , would do it , much more that which is in our selves ; for if it be corruption as known to be in others , that polluteth it ; then that same known in our selves must have that same effect : for , a quate●●●●d 〈◊〉 valet consequentia . if it ●e said . this corruption is but half ( to say so ) in our selves , being weakened by grace , and not allowed . answ . yet it is corruption , and certainly half-corruption in our selves will weigh more then whole corruption in another ; especially considering that necessarily this polluteth in part all our holy things . . if it be said , we cannot be freed from corruption , while here . and so we could not go about any duty , if that reasoning were good . answ . . a mixture of good and bad in the visible church , is as certain as a mixture of grace and corruption in a believer . . if our own corruption which involveth us in sin in the manner of our doing duties , will not loosen us from a commanded duty , much less sin in others ; yea , we are no less prohibited to communicate with sin and corruption in our selves , then in others ; and also we are commanded as effectually to purge our own heart as the church . this truth in doctrine the sober of the independents approve as to themselves ( whatever be their practise as to others ) as the onely way to eschew confusion , and keep unity and order : so ho●kers survey , part . amesius de consc . c●p . . lib. . ●orton adver . appol . resp . ad ultimam qu●stionem . as for other questions , as , how the sacraments seal ? or what they seal ? the m●jor or the minor proposition ? the promise as a covenant , or as a testament leg●●ing christ and his benefits to us ? these would require a larger dispute then our intended work will admit , and therefore we shall not meddle with them . the last thing in which we shall instance the breath of this command , is in reference to the duty of fasting ; concerning which we would take notice of two things : . that fasting is a solemn piece of external religious worship , when rightly and religiously discharged . . that men may be guilty of many sins as to their practise in reference thereto . first : that it is a piece of external worship , is clear . . from precepts commanding it . . from the practises and examples of the saints in scripture . . from scripture-directions given to regulate us in it ; yet it differeth from prayer and sacraments . . that those are ordinary pieces of worship , but this is extraordinary , proceeding from special occasions , either of a cross lying on , or . feared and imminent ; . or some great thing which we are to suit for , or such like . although it be an extraordinary piece of worship ; yet the more holy we read any to have been , we find they have been the more in this duty of fasting . . we are to consider that fasting is not of it self a piece of immediate worship , as prayer , &c. but medi●●●e only as it is made use of to be helpful to some other duty , such as praying humbling of our selves , mortification , &c. again , . fasting may be considered in four respects : . as it is gone about i●● secret , by one single person setting himself a part for prayer , and for fasting to that end ; many instances whereof are in scripture . . as its private , or a little more publick , being gone about by a family , or some few persons joyning together , as esther and her maids . . as it is publick , being performed by a congregation , as acts . , . . as gone about by a whole national church : these four are all mentioned , zach. . . . where we find , . the whole land. . families together . . families a-part . . particular persons or wives a-part , setting about this duty . . consider fasting in respect of the causes that call for it , and there are . publick causes , dan. . . . particular and personal , as of david for h●● child ▪ . sam. . . . for others , psal . . . and ▪ i● is to be minded in a special way for helping us against spiritual evils , casting out of devils , mortifying of lusts , as also under sad temporal crosses and losses math. . . and . cor. ult . next , as there are some times and cases in all these which call for fasting with prayer to be seriously gone about ; so we may sin in reference to this duty many ways : as . when it is slighted , and not gone about at all ; and thus men are guilty either . by contemning it , or counting it not necessary ; or . by negligence , so that we will not be at pains to stir up our selves to a frame for it : or . will not leave our pleasures or work for it . . in not esteeming highly of it . . in not labouring to have fit opportunities to go about it . . in scarring at it as a burden . . in casting it up as hypocrisie to others , and mocking at it in them . in not joyning in our affection with others we know are fasting ▪ . in our unfrequent use of it . . in neglecting causes that relate to the publick , or to others ; contenting our selves with what relateth to our own necessity ▪ . in not being affected with our neglect of that duty , nor mourning for it , and repenting of it , nor being humbled under the many evils which the neglecting of it carryeth along with it . . at least neglecting on part or other of this duty of fasting . . not setting our selves seriously to be at the end designed in fasting , which maketh us either neglect it , or go formally about it in going about this duty of fasting , there are two evils to be avoyded ▪ the . is , giving too much to it , as if it did merit , isa . . . or as if it self did mortifie sin , or make holy , or were religious worship in it self : the . is one the other hand , when it getteth too little , being looked on as not necessary or profitable for the framing of ones spirit , and fitting them for prayer , self-examination or wrestling with god , and not accounted a fit mean for that end , more than when it is neglected ▪ in speaking of the sins we are guilty of , as to this duty , we are to consider more particularly how we sin before it in our preparation to it . . in our going about it . . when it is ended and first , before our going about it , we sin . when the right end of a fast is mistaken ▪ and it is not considered as a mean to help us to a more spiritual frame . . when we do not study to be clear in , and to consider the special grounds that call us to it , not ayming to have our heart from conviction affected sutably with them . . when we are not put to it from the right motive , but go about it selfily , to be seen of men ; as matth. . . or for the fashion . . when it s not gone about in obedience to a command of god , and so we fast to our selves . zach. . . when there is no secret examination of our own hearts , to try what frame we are in , what ●usts reign in us , or prevail over us ▪ nor ▪ any particular dealing with god before ▪ hand to be enabled for this duty ▪ and helped in it , and that both for our selves and others . . when we are not endeavouring to be in good terms with god , and studying to be clear as to that , before we come to put up suits to him . . when we neglect christ , and turn legal in it . . when we do not separate our selves from all other affairs ●●mously the night before . . when we are lazie in rising so timely that day , as should be . . when we do not ( if it be secret ) labour to be unseen in it to any . . not setting our selves seriously to it . dan. . . abstracting our selves from diversions , and rousing up our selves for it . secondly . in the time of fasting , we sin . first , by eating unnecessarily , though it be little : as we may sin by not eating , when not eating disableth us in duties ; yet the body ought to be in such a measure affected , as may uot hinder us in prayer ; but many scarce suffer it to be touched , or in the least measure affected , or afflicted with abstinence . . in lightness of apparel , or such fineness in it , as they make use of on other dayes . . in gestures , looking light , like laughing , and in such a carriage , as is very unsuitable for that day . . in hypocrisie , there being a more seeming weightedness and heaviness , then really there is . . in having wrong ends before us . as first , to seem holy . . to carry on some temporal or politick design , as jezabel did against naboth to get his vineyard . . to get advantage of some other , and to make some finister designs , digest , and go down the better , as isaiah . verse . to smite with the fist of wickedness , as under pretence of long prayers , to take the more liberty to injure others . . for strife and debate , and strengthening of factions and parties . . we sin here by neglecting works of mercy . . by taking pains in works lawful on others dayes , exacting all our labour , or a part of it , which is unbecoming on that day . . by taking delight in temporal things , finding our own pleasures . . by words or thoughts of lawful things , diverting us from the work of the day . . by wearying of it as a burden ; not calling it a delight . . by wishing it were over , that we might be at our work or pastime again , amos . . . by negligence in prayer , or not being frequent and fervent in it , nor pertinent to that day , and the end of it ; for there should be in all these something on a fast-day suitable to it ; and which is called for on that day , more then on other dayes . . by not joyning seriously with others , when they pray , especially in particulars which concern others . . by little mourning or heart-melting , especially in secret duties , which on that day would be more frequent , more serious , and affecting , then on other dayes , that day being set apart for it : and if private , we should be more abstracted , even from ordinary refreshments and mirth , then upon a sabbath : and the frame of the heart , would be then more humble , mournful , and denyed to otherwise-lawful comforts . . by little of the exercise of repentance or sense of sin , that day for humbling the heart in the sense of our own vileness , and loathing of our selves . . by little suitable uptaking of god in his holyness , displeasure against sin , &c , which on that day , is in an especial way called for . . by not distinct covenant with him , and ingaging to him against our seen evils and defects ; a fast-day , would be a covenanting-day , as we see in ezra and nehemiah . . by being defective in reading and meditating on what may humble us ▪ but much more when by looks , words , or thoughts , we marr the right frame , and set of our hearts . . by resting on fasting , or being legal in it . . by not minding the pro●●ting of others , no● sympathizing with their wants and case , nor being careful to see those of our family or charge observant of it . . by nor abstaining from the marriage bed. cor. . ●erse . thirdly . we sin after fasting . . soon returning to other thoughts . . letting any frame we had attained , slack and wear out . . forgetting our confessions and engagements , and falling to former sins , and neglecting these duties to which we have engaged , . being rigid with others , we have to do with . . not insisting in prayer , for those things we aimed at in fasting . . not trying and observing if any thing we prayed for hath been obtained . . not reflecting upon our carriage in it , that we may know how it was discharged . . not humbled under our many short-comings , and failings in it . . glad when it was done , because that restraint is taken off our carnal humours . . sitting down and resting on that we have done , as if all were done . . thinking our selves something better , by our outward performance . . being vain of it , if it be well to our sense . . being unwatchful after it , and not studying suitableness in our following carriage , so that it i● but the hanging down of the head ●or a day . these particulars applyed to our own hearts , may be useful for our conviction , and humiliation . ah! who can say , i am clean ? all of us are guilty , either by neglecting such duties , or by thus and thus going about them unsuitably : from these sins , we may read also the contrary duties , or qualifications , that are required for the right discharge of these duties . the preventing of these sins , will bring in the duties called for , and the right manner of going about them . otherwise , the going about these duties , without the manner requisite , is but as it were the making of some image , for our selves in the lords worship , which he has not commanded , and so he may say ▪ is it such a fast that i have chosen ? isai . . . or , is it such a prayer i called for ; and , who hath required these things at your hands ? isai . . . these questions , which the lord putteth to our conscience , will make many prayers , and praises , and much worship , that now seemeth to be in great bings or heaps , come down to a small bulk , when they are thus fanned , ●ifted , and searched by this seive ; and all those things casten , which are found to be breaches of this command . we come now to the manner how this command is pressed , which is . first , by a reason . secondly , by a commination . thirdly , by a promise . all which speak a readiness in men to fail in this command , and a special notice that god taketh of the duties required in it , and of the sins forbidden in it . men might readily say ; what needeth so much rigidity in the manner of worship ? and , if it be to the true god , though it have in it some mixture of those things , which have been formerly abused , it is no● much to be stood upon : the lord therefore in pressing it , addeth this reason , i am a jealous god , ( saith he ) that will not only have my church and spouse , honest and chast indeed , but chast-like : as casar said , his wife behoved , no● onely to abstain from all dishonesty , but from all suspicious carriage : even so will the lord have his people carry it so to him , as a wife should carry to a jealous husband , with such circumspection , as he may not have any occasion of suspition . jealousie here implyeth two things . . a facility or aptness , as it were to suspect any thing which may look like a giving that to any other , which is due to god : so a husband is said to be jealous , when he is apt to suspect want of love in his wife , and is ready to gather from every circumstance , her inclination to another ; even though there be no palpably demonstrative ground of it . thus jealousie is taken amongst men. . it importeth a severe indignation , against every thing which giveth ground of suspition ; it cannot abide that : hence jealousie is called , the rage of a man , prov. . . this wrong will not be endured , when many others will be dispensed with . any thing that seemingly slighteth him , or inclineth the heart to another , is to jealousie insufferable . these two , after the manner of men ( as many other things ) are applyed to god , to shew that he will not admit , that which is suspicious-like in his service ; but if his people depart from him in deviating in the least from the rule given , he will be provoked to be avenged on them for it . this is the force of the reason : the commination or threatning added , confirmeth this ; it is in these words , visiting the iniquities of the fathers on the children . to visit here , is , to punish the children , for the fathers faults ; though god should seem for the time to forget the breaches of this command , and not to take notice of corruptions introduced by men in his worship ; yet , saith he , i will visit , or revenge that iniquity , not only upon the present race , but upon the following , even upon the third and fourth gen●ration . for clearing this , let us see . first , what is the punishment here threatned ? . on whom it is ? upon the children of them that transgress this command . . how it is executed ? . why the lord doth so ? that we may vindicate this place , and clear it from appearance of contradiction , with that in ezekiel . where it is said , the son shall not lear the iniquity of his father . the first question then ; is , what it is that is here threatned ? answ . we do not think that this place speaketh only of temporal punishments , and that of ezekiel of eternal : for the scope of both , will contradict this ; for that passage ezek. . is occasioned from the people present straits , and speaketh directly of temporal judgements ; so , that distinction will not clear this seeming contradiction . therefore we conceive here to be understood mainly spiritual and eternal evils , which god threatneth to the children of wicked parents . ( for , that temporal judgements follow them , and are included in the threatning there is no question . ) this will be clear . first , by considering that the thing threatned here , is , that punishment which the breach of , or iniquity committed against this command , or other commands , deserveth : yea , it is the punishment , that sinful parents deserve , he visiteth the iniquities of the fath●rs , on the children , &c. but that which the breach of this law , or which the parents guilt deserveth , is eternal judgement , and not temporal only . ergo. the th●ng threatned here is proportionally of the same nature , with the thing promised afterward ; the one being opposite to the other : but it were a wronging of gods mercy , to his people , to say , that his mercy onely looketh to temporal benefits . ergo , this threatning must also look unto , and comprehend eternal plagues . . the scope may clear it , which is , to restrain parents , from the sins here forbidden ; because by such sins they bring wrath , not only on themselves , but on their posterity after them , even when they are gone , as ye have it jerem. . . now this reason would not have such weight , if the plagues threatned to parents were eternal , and to th●ir children , but temporal . . this threatning must put some difference betwixt the children of the wicked , and the children of the godly : but temporal difficulties , and strok● will not clear up this difference : for often the children of the godly , share most in these . it must therefore be in spiritual things , they differ mainly . . what is threatned here , must especially in the event ▪ light upon the third and fourth generation , and not ordinarily go beyond that . now ordinarily the children of wicked men in outward things , thrive best unto the third and fourth generation ; and after that come their temporal judgement ; therefore it cannot be that , which is here only , or principally , meaned . . consider cain , ham , &c. upon whose posterity , this curse was peculiarly derived , and there you will find somewhat more then what is temporal . the second thing to be cleared here , is , the party threatned to be thus punished : it is not the fathers that are expressed , but the children after them , as it is jer. . . all is fore-faulted ▪ the whole stock , and family . concerning which , let us take these three considerations along with us . . that these children punished , are not innocent in themselves , but being guilty before the lord by original corruption ; or by both it and actual sin , making themselves lyable to such plagues ; they have no reason to say , the fathers have eaten sour grapes ; and the childrens teeth are set on edge : for whether the judgements be temporal or spiritual , the children have deserved them , and cannot say they are wronged . and this consideration reconcileth this place , with that of ezekiel , where god putteth them to it , thus : none innocent are plagued ; but ye are plagued : therefore saith he , read your own sin out of your plagues . . consider , that the threatning against children of such parents , is here limited to the third or fourth generation ; all their posterity is not cursed thereby . ▪ because gods kindness is such , as to leave a door open for penitents . all fell in adam , yet mercy opened a door of hope to sinful man : and surely the threatnings of this new covenant , are not so peremptory , as to shut the door of mercy upon sinners . . the third and fourth generation are especially threatned , because these are nearest the parent , and have most of his nature in them ; he knoweth them best ; and often he may live to see these : therefore the lord threatneth these , that it may most affect parents ▪ it being for the second , third , and fourth generation , that they most ordinarily travel . . consider , that in this threatning , ( as also in the promise following ) god doth not give or lay down a constant rule , to which he will be tyed , as if he could not do otherwise at any time ; for to say that , were derogatory to his election , and the soveraignty of his grace ▪ and therefore that is not the scope : but here he giveth a declaration of what usually , and ordinarily he doth , and what men , if he deal with them in justice , may expect from him : yet it is still so to be understood , as the son of a wicked person , may be found to be an elect , and the son of a godly person rejected : that he may continue his plagues longer then the third or fourth generation , or break them off sooner when he thinketh good : for though by this , he would restrain parents from sin ▪ yet hath he a door open to many such children for mercy ; even as the contrary promise hath many exceptions as to the children of godly parents , that walk not in the paths of their parents going before them , as many known instances of both , in scripture , do make out ▪ the third question is , how god doth execute this threatning ? or , how he doth reach children with eternal plagues for their parants sins ? answ . . he doth it certainly , and he doth it justly : therefore the children must not only be considered as guilty , but as guilty of the sins of their parents , which we may thus co●ceive ; . as to the child of a wicked parent , lying in natural corruption , god denyeth and with holdeth his renewing and restraining grace which he is not obliged to confer ▪ and the lord in this may respect the parents guilt ▪ justly . . when grace is denyed , then followeth the temptation of the parents practise , the devil stirring up , to the like sin , and they furthering their children to wickedness by their example , advice authority , &c. so that it cometh to pass in gods justice , that they are given up to vent their natural corruption in these ways , and so come as it is , psal . . . to approve their parents sayings . . upon this followeth god's casting the child , now guilty of his parents faults , into eternal perdition with him ▪ and that this is the meaning of the threatning , will appear by the examples of gods justice in this matter , when wicked parents have children that are not so much miserable in regard of temporal things , as they are wicked , cursed , and plagued with ungodliness ; so was cains children , so were the children of cham , and so were esa●'● , who were all for a long time prosperous in the world , but following their fathers sins ( a main part of their curse ) god afterward visited them , on them , with sad temporal judgments also ▪ . if it be asked , why god thus plagueth and threatneth the children of wicked parents ? answ . . god doth it to make sin hateful , seeing it bringeth often a forfeiture of spiritual blessings , yea , of blessings of all sorts , upon whole generations and families ▪ . to strike the more terrour into others , who by this may be scared from sin , and made to stand in awe of god , who is so dreadful as to put a mark of infamy on the race and posterity of his enemies . . the more to effect and weight the sinner ; it is a part of his punishmen to know that by his sin he has not only made himself miserable , but all his posterity : and these may be the reasons , why , as it were by the light of nature , all nations in some cases are led not only to punish the persons of some malefactors , but to fore fault , and put a note of infamy on their posterity , for some kind of faults ▪ ▪ this becometh gods greatness , that men may know how soveraign he is ; and how , treason against the most high is to be accounted of . . it is to commend holiness , and the necessity of it , to god's people , and to put them to enrich themselves and their children , in god , and a good conscience , rather then in all temporal riches . these same questions and answers may serve to clear what concerneth the promise also , they being suitably applyed to it . it is further to be observed that the lord expresseth wicked men under that notion , th●● that ●a●e me , to shew what indeed , and on the matter , sin , even the least sin , amounteth unto its hatred of god , as being done ( as it were ) in despight of him , and preferring some lust to him ▪ for there is no question but were god loved , holiness , ( which is his image ) would be loved also ; and where it i● universally hated ▪ so must he be ; for a man cannot serve two masters , wher their commands and actings are contrary , but he must hate the one , and love the other ; and seeing it is certain that sinners make sin their master , and do not hate it ; therefore , they must hate god , who giveth contrary commands : and so sometimes sinners wi●h that there were not such commands . again , he expresseth the godly in the promise , under these two designations . . those that love me , that is the inward fountain and comprehensive sum of all duties . . those that keep my comm ndments , that looketh to the outward effects of love , and is the proofo ▪ it , so that there is no mid's betwixt these two , to love god , and keep his commandments , and to hate him , and slight , or break his commandments , and so no mid's betwixt gods gracious promise to parents and children , and his curse on both . lastly : it would be in a particular way observed , that though every sin hath hatred to god in it , yet he putteth this name of hating him , in a special way upon the sin of corrupting his worship and service , to shew that there is a special enmity against god in that sin , and that it is in a special way hateful to him ; as upon the other hand he taketh zeal for the purity of his worship , as a singular evidence of love to him . let us close this command with some words of use ; and . ye may see what good or evil to us and ours , and that eternally , there is in disobedience or in holiness : o parents ! what mercy is it to you , your selves , and to your children that you be godly ? alace , this curse here threatned , is too palpable upon many children , who are cursed with profanity from the womb upward : why do you that are parents wrong your poor infants ? and why neglect ye that which is best for them ? here also there is matter of much comfort to parents fearing god ; this promise is a standing portion to a thousand generations , which though it be not peremptory , as to all individual persons ; yet . it secludeth none . . it comprehendeth many . . it giveth ground for us to be quiet for all our posterity , till they by their own carriage disclaim that covenant wherein this promise is included . . it giveth warrant for a believer to expect that god may make up his election amongst his seed rather then amongst others : it is true , sometimes he chooseth some of the posterity of wicked parents , yet oft-times the election of grace falleth upon the posterity of the godly . . it is a ground upon which we may quiet our selves for temporal things needful to our children ; certainly these promises are not for nought , psalm . ▪ and . ult . . . prov. . . be humble , o be humble before god , for he is jealous . . abhor sin , for it is hateful . . love holiness , for it is useful to us and ours : first , thereby our children have temporal mercies so far as is needful , psalm . . . they have spiritual and saving mercies amongst them . . they have all church-priviledges , as being the children of them that are within gods covenant . . children ! be hum●led under the sense of the iniquity of your parents , when ye remember their wayes : or possess what unjustly they have gotten , ye become guilty of their sins without repentance . especially you have need to take notice of this , that are the children of parents , that have opposed the purity of gods service and worship , and the work of its reformation , and have been corrupters of it : children may be partakers of their parents faults , and so plagued for them several wayes ; and we think that this forfeiture is more then ordinary . and therefore , as amongst men , there are special crimes beyond ordinary procuring such a sentence , so is it here . and . they be guilty by following their foot-steps , in walking in their parents sins , as jeroboams children did . . in approving their fathers way , praising their fathers sayings or doings ; as it is psalm . v. . . in winking at their parents sins and wickedness . . in boasting of their oppressions , blood-shed , &c. as if they were were acts of valour and man-hood . . in being content that their fathers sinned , if it gained any possession to them . . in possessing and enjoying without repentance what to their knowledge they sinfully purchased . . in spending prodigally and riotously what the parents covetously gathered ▪ the sin of the parent here , is the seed of the sons sin . . in professing sorrow for the want of occasion to live in ignorance , prophanity , or looseness as their fathers did , as in jerem. . , , . they said that things went well then . in not being humbled before god for the sins of predecessors , nor confessing them to him ; as levit. . . nor repairing the losses or injuries which we knew they did to any that were wronged or oppressed by them . the third commandment . exod. . v. . thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain . this command the lord presseth with a threatning , that it may be known that he is in earnest , and will reckon with men for the breaches of it : the scope of it , is , to have the name of the lord sanctified , hallowed , and had in reverence by all his people , and so every thing eschewed that may be dishonourable to that holy name , and which may make him , as it were , contemptible ; this scope is clear from levit. . verse ▪ where having forbidden the prophaning of his name , he addeth this positive precept , as opposite thereto ; ●ut i will be hallowed among the children of israel ; so then , its that he himself may be hallowed and had in reverence amongst them , as psalm ▪ . and . . and so this command is much more extensive then at first view it appeareth ; the scope thereof , being to keep the heart in a holy awe and reverence of god , and so in a holy way of using , and reverent way of going about every thing which concerneth him. for more clear handling of it , let us consider . first , what is meant by the name of god. secondly , what is meant , by taking that n me of god in vain . . by the name of god , is often understood god himself ; for to call on gods name and on himself are one . . properly hereby is understood his titles , attributed to him in scripture ; as god , jehovah ▪ he lord , holy , just , &c. or such titles as signifie that excellent being which we call god. ▪ more largely it is taken for whatsoever he maketh use of , for making of himself known , seeing other wayes he hath no name ; but what-ever title he taketh to himself , or what-ever thing he maketh use of , thereby to make himself known , that is his name ; such are . his attributes , mercy , justice , omnipotency , &c. which exod. . , . are called his name . . his word or gospel , called his name , acts . . . his ordinances , sacraments , matth ▪ . . discipline and censures , which are the exercise of his authority , matth. . . cor. . . . prayer is a piece of his name ; he is a god that heareth prayer , psalm . . . his works , rom. . , . . all his worship , deut. . . exod. . . . lots . acts . . by these god maketh himself ( when he thinketh fit ) known in his will , as he doth by his word . . profession of subjection to him ; so they that profess this , are said to be at his name , and it should be reverently used , as all actions which make himself , or his will and decree ( which is himself ) known , as lots do , prov. . . by all these god is to be known , and something of him may 〈…〉 and 〈◊〉 take under name here all these to be comprehended : the first ; because the scop● is to hallow himself in obedience to all that he commandeth , as appeareth , 〈◊〉 . ● . . and the first petition in the lord's prayer , hallowed ●e thy name , be●●● compared with the other two that follow , cleareth it . the second is propeth and primarily in the very letter here understood . the third cometh in by nat●●● consequence for attaining the scope of the command , so that there is neither word nor work of god , but all relateth to this the second thing to be cleared , is , what is meant by taking his name in v●i● ▪ to take his name ( as it 's psal . . . and . . ) is to mention any of those things before spoken of ( which are so many pieces of his name ) or any way to meddle with them in thought , word , or deed , as by writing , or otherwise : in vain dot● not only comprehend , . false swearing , or blaspheming , charming , and wh●● is wrong as to the matter : nor . only propane abusing of the lords name when the matter is right , by rashness , precipitancy , frequency in swearing : nor . doth it only mean unnecessary swearing when it may be forborn : but . i● vain is also when it 's not mentioned or made use of to good purpose , that is t● god's hononr , the edification of others and of our selves ; so when ever gods name is any way medled with without fruit , it s in vain . the scope of this command then we take to be , to press the manifesting of reverence to god. . in a high esteem of his holy majesty . . in a reverent use of all his ordinances in the right way appointed by him . . in a good conversation adorning this doctrine of the gospel , and keeping his blessed name , tha● is named over us , from being evil spoken of , or contemned by others , because o● us , rom ▪ . . . and more especially ( that god may be honoured ) in a right , reverend , and edifying using of his name in thinking , speaking , praying reading writting , swearing , vowing , &c. and abstaining from all irreverence in these , 〈◊〉 becoming the greatness of god , and using each of them reverently , when called to go about them . if it be asked what the mentioning of god's name reverently is ? take these rules to clear it : . it is necessary that the matter be lawful i● which his name is mentioned ▪ by this all heretiq●es , charmers , cursers , forswearers and blasphemers , are grosly gnilty of sinning against this command . . it is required that the matter be not only lawful , but important , and of some weight : hence lotting for a thing of nought , or swearing in a thing of no importance , are an abusing of the name of god , and a tempting of him . . it is required that the matter be necessary also ; for if a thing may be decided other-ways , it ought to be neither by lotting nor swearing ; hence in the hebrew ▪ to swear is still used in the passive voice , to shew that men ought not to swear , but when they can do no otherwise , and when alawful call presseth to it . . it would be in the manner gra●e , deliberate , understood ▪ done in judgment ▪ je● ▪ 〈◊〉 . with fear and reverence . . a good end is to be proposed ▪ namely on of these three , god ▪ s hono●● the good of others , or our own necessary vindication in something , that so it be not taken to no purpose . there is this difference betwixt this command and others , in other commands , god expresseth the highest degree of every kind of sin , to scare men from the breaches of these commands ; here he mentioneth not forswearing or blasphemy , but taking the lord's name in vain which is the lowest degree of that kind ; that by this god may teach us what reverence we owe to him , and of what ●arge extent the command is , and how careful he would have us to be , lest we should come upon the borders of any thing that seemeth to be a breache of it . if it be asked , why the lord is so peremptory in urging this command , and in pressing the thing here commanded in the very least ? answ . . that he may in this set out his own greatness , and work a feare and reverence of him in the hearts of his people ; therefore will he have them reverently using that which concerneth him , that the due distance betwixt god that is in heaven , and creatures that are on earth , may be imprinted on us , and entertained by us , eccles . , . , . lev. . , . psal . . . because his name , whereby he holdeth forth somthing of himself ; or that infinit excellent being , called , god , is great , dreadful and glorious , and is so to be had in reverence , psal , . that more than ordinary watchfulness should be used ●n testifying our respect to it . . because this is the way to curb atheism and prophanity , which the devil driveth on by these steps ; first to think little of god , and then by little and little to inure men to prophanity , and habituate them to baffle and affront the name of god : hence it is that he takes possession , mainly , of young ones this way ; and hardly ye will see any that irreverently middle with the name of god , but they are gross , or fall at length to be gross in other things . . god's name is precious , and given to his people for a great refuge , prov. . . therefore will he not have that which is their singular mercy to be abused . . god is a friend in covenant , yet so as that relation may not in the least wear out his honour and our due distance with him . deut. . . it s the great and dreadful name , the lord our god. . because this honoureth god , and adorneth the profession of the gospel before others , whereas ●reverence therein dishonoureth god before them . for more particular considering the matter and breaches of this commands , we shall draw it to these heads ; and . we shall speak to what concerneth swearing , vowing , or publick covenanting with god. . to what concerneth blasphemy . . concerning the taking of the name of the lord in vain , in worship , private or publick , particularly , how it is taken in vain by hypocrisie . . of taking it in vain out of worship rashly and unnecessarily . . how it is taken in vain in our conversation , as others are occasioned or caused to blaspheme god's name by our carriage . . concerning lots , &c. these we shall consider , especially with respect to our practise . in speaking of what concerneth oaths , we would . speak of an oath . . of the obligation of it , for this command both requireth oaths , and the keeping of them , and it may be broken in reference to both . we would in the entry distinguish betwixt these four . . oaths . . asseverations ▪ . simple affirmations or assertions . . imprecations or curses . . oaths are such as directly invocate god by such like expressions , as be , o● b● as by my holiness i ha●e sworn , psalm . i swear by the lord. . asseverations ( called vehement assertions ) are expressed thus , as the lord live●● , as that light shi●e●● , in conscience , faith , &c. . simple assertions are such as in truth , truly , indeed , which but speak the thing simply , and affirm that to be true or false that is asserted , and so belongeth to the th command only , as such . . imprecations are either directed to ones self conditionally , as if such a thing be truth , th●n l●t me perish ; shame b●fall me , if i do not this or this ; or towards others , especially in these , shame b●fall thee , the devil take thee , a vengeance on thee , and other expressions abominable to mention . again , in oaths which are for confirmation , let us distinguish betwixt assertory oaths ▪ that do but confirm such a thing to be truth , and promissory oaths , that ingage the person swearing to the performance of such a thing for the time to come , either absolutely or with qualifications . for clearing the matter , take this proposition , that oaths in both these cases being well qualified , is a lawful piece of gods worship , and may , and should be made use of by his people ; this is a clear truth from these scriptures , deut. . . deut. . . jer. . as for anabapt●sts , who deny the lawfulness of oaths under the new testament , we are not now to meddle with them , because there be few in these dayes that are i● such an e●rour , we shall consider . what qualifications are requisite to right swearing : then . clear some practical questions . . shew wherein this command i● violate in respect of swearing . in an oath consider , . it s matter . . it s form . . it s rise , or mens call to it . the expressious its conceived in . . our manner of going about it . . our keeping of it , which followeth after to be spoken to distinctly . first , for the matter of an oath , ass●rto●y oaths must be of things that are . . tru● . weighty . . they must be such to our knowledge . again , promissory oaths mu● be in things just and law●ul , possible , profitable , and in our power , and which to o● knowledge are such . . the form must be by the true god , it being a peculiar part of his worship for we can swear by none whom we cannot invocate , therefore idols , creatures , graces , &c. a●e excluded here , for none of these are god. . it s rise must be edification , that is gods glory , our own vindication , or 〈◊〉 neighbours good , or the call of a magistrate putting us to it ; and it should be use● for deciding of cont oversies , when no other mean of clearing or deciding such a thing is remaining ; hence we say , j●ratus fuit , he was sworn passively ; and the hebrews have no active wo d for expressing it , to let us see men ought not to swear , b● to be sworn , or by necessity pr●ssed to it . . as to the expressions in which it is conceived , or the thing sworn ; its required not only that it be truth to , and in the mans meaning that sweareth , but that the expressions be plain and intell gible to his meaning and understanding , to whom the oath is given ; otherwise it dcludeth , but doth not clear . hence these two rules are to be observed . . that the meaning be so clear , as may be , and is most ordina ily and obviously gathered from such words and expressions as are used . . that the expressions be according as they are supposed to be understood by others , especially him that exacteth the oath ; for if he mean one thing , and we another , gods name is prophaned , and the end of an oath frustrate ; much more equivocations in expressions and mental reservations are to be condemned here , the first whereof taketh in ambiguity in words , the second , a different sense in our thoughts from what seemeth to be meaned in our words . . as to the right manner of swearing , these things ought to be noticed : . that it be in judgment , that we understand the thing we swear , and the nature of our oath , and him we swear by , jer. . . , fear and reverence in going about it , as being in an especial way in god's own sight ; thus , to fear an oath , is a good property , and the heart would be filled with the apprehension of a present god. . singleness in the end , that it be not to deceive any , but to express the truth truly and faithfully , called righteousness , jer. . . and for the most part these properties or qualifications may agree to oaths , asseverations and imprecations . for the further clearing of this matter , we would speak to some questions . and the . question is , how then differ oaths from asseverations ? answ . they should both be in truth and judgment with fear , and when called unto ; but in this they differ , that in oaths we are only to make mention of the true god ▪ and swear by him , but asseverations may be thus expressed , as thy soul liv●th king. . v. . . . and yet we do not swear by the soul of any . a d. question is , what may we judge of such oathes , as are by angels , saints , mary , paul , and by other creatures , as heaven , light , the world , by soul , conscience . &c. or by graces , as by faith. answ . we need not use much curiosity in distinctions ▪ for , we conceive them all to be simply unlawful . . because none of these are god , and swearing is a peculiar piece of his worship , deut. . . and swearing by any thing what ever it be , which is not god , is condemned , jer. . they have sworn by those who are not gods. . because we cannot invocate any of these , and therefore cannot swear by them , seeing an oath carryeth along with it , an invocation of him we swear by . . because they want these properties due to such , to whom this worship belongeth . as . omniscience , to try whether we mean as we have sworn or not . . omnipotency . and . justice to avenge , if it be not so as we have sworn . . soveraignty , to call the swearers to a reckoning . . because it would derogate from the scope of this command , which giveth this to god alone , as his due , and implyeth , that he alone hath all these properties in him . . because such oathes are expresly prohibited by christ , matth . . swear not at all , neither by heaven nor earth ; for , they stand in an inferiour relation to god , and are his servants . . because as none of these things are god to take order with us if we swear falsly ; so none of them are so ours , as we can lay them in pledge , for the least change to be made upon them ▪ in case our oath be not true ; none of them can be added unto or diminished from by us . we cannot make one of our haires black or white ; and therefore ought not to swear by ●ur head ; much less can we quiet our conscience ▪ or increase our faith , that we should so freely swear by these . that place mat. . ● . cleareth this : for that of mat. . , . &c. speaketh of the obligation of an oath sinfully made , as to that manner of swearing , which yet still bindeth : but it warranteth not the making of such oaths . a d. quest. is ▪ what is to be judged concerning asseverations : such as , in conscience , good faith , as i shall answer , &c. as i am a christian ; as i have a s●u● to be saved , and such like ? answer . we think , there is no question , but if these were rightily , and in the due manner made use of ▪ they might be lawfully used , as scripture cleareth . . yea , we think ▪ if any oaths be made use of , these would first be used ; and a man may be called to use one of these , when he is not , directly to swear . . therefore ▪ we think they cannot be used , but in necessity when less will not serve , and should be used with fear , reverence , understanding , and the other qualifications : and that therefore they sin , who in common discourse , rashly and vainly use them , which we conceive to be forbidden here ; and when they are not conscientiously used , they lead men to a greater degree of the sin , here discharged : as we see some begin with asseverations , then idle oaths ; and then imprecations , as peter sinfully did , mat. . reason . all these asseverations are reductively oaths , and imply the contrary imprecations in them . thus , let me not be esteemed a christian , nor have a soul to be saved ; which must relate to god for executing these ; therefore , being indirect oaths , they ought to be used as oaths , and belong to this command . . because the very end of any vehement asseveration , is to confirm what is said , further , then an ordinary assertion can : now in so far , it is an oath ; it being proper to an oath , to confirm what is spoken , and seeing it agreeth with an oath in the essentialls , they must be materially one , though asseverations , be pronounced in another form. . vain asseverations , are against that rule , mat. . jam. . . let your communication be yea , yea , and nay , nay , and what-ever is more ( i● ordinary communication ) is evil : and it cannot be denyed but this is more , and therefore needless and sinful . . we do not find asseverations , such as my conscience beareth me witnesse , to be used ( warrantably ) by saints in scripture ; but with great reverence , even almost in such things as they used to confirm by oaths ; therefore swearing is often joyned with them , rom. . . . cor. . . . for what end are they used ? it 's either to confirm some-thing , or to no end : beside , the needless use of them habituateth folk to baffle and prophane excellent things ▪ and do injure them to prophanity : hence these that use them most are ordinarily lesse tender in their other carriage , and it cometh to direct swearing at length . if it be said good faith , signifieth no more but in truth , and without dissimulation , ( as it 's understood sometimes in the laws , ) bon● fide , and mal● fide. ans . yet faith is otherwise taken in our common acceptation , and words would be so used , as they are commonly made use of by others . . if it be not evil , yet it hath the appearance of evil , which should be eschewed and abstained from , thess . . . . whatever good faith signifieth , yet certainly in our common use , it 's more than a simple assertion ; therefore , should a man tell me an untruth , and put bonâ fide , or good faith to it , to confirm it ; will any man think but he is more then an-ordinary lyar , against the nineth command ? yea , would he not be thought infamous in breaking his good faith ? therefore it is more then yea or nay , and so not ordinarily to be used . yea , we conceive that these asseverations will have more weight on natural consciences , than simple assertions ; and therefore the challenges of dealing falsly in these , will bite and and wound the conscience , much more sharply than falsifying simple assertions , which speaketh out this ; that they are nearer of kin unto , and more involved i● this command , than at first appeareth ▪ the . question is , what may be said of imprecations ? ans . distinguish betwixt such as one useth against himself ; as , let me not see heaven i● that be not truth , or the like . . such as are used against others , ( i speak by private persons , ) as , shame fall thee , divil take thee , and the like ; which are either conditional , as , if thou do not such a thing , &c. or absolute , without any such condition . we say then , . that keeping the qualifications , formerly mentioned , and required to an oath ; one may in some cases lawfully use some imprecations , even to ones self , the scriptures having such patterns in them ; but with great caution , circumspection , and tenderness . . cursing of others by private persons , out of passion or revengs , is simply prohibited , and that is several respects . for . it derogateth from the glory of god , if he be therein invocated in making him subservient to our passions , and to execute our revenge ; or if he be not invocated in these imprecations ; it 's worse , because the devil , or some other thing is put in his room ▪ . it derogateth also from that love we owe to others . . as mentioning the devil in such imprecations , as devil a bit , or fiend , a body , or such like , it is most abominable : for thereby the devil is employed in gods room , and god is forsaken ; because there is no ground to exspect a hearing of such a suit from him , and so you betake you to the devil , praying him , employing him , reverencing and worshipping him ; as if he were just , to executer your judgement , when god doth it not : and sometimes by such imprecations ; you call on the devil who is the father of lyes , to witnesse a truth . ah! how ahominable to be heard amongst christians ! men need not go to the wild-indians , nor to witches , to seek worshippers of the devil ! alas ! there are many such to be found amongst christians ! how sound these words ? what devil now ! the meckle devil , &c. ▪ it is horrible to mention , that which goeth out of some mens mouths without any fear ! what can be the reason that christians thus worship the devil , and swear by him , as israel did by baal ? there remain yet some things concerning oaths , especially promissy oaths to be cleared . as . how promissory oaths differ from an assertory oath . and . they agree in this , that truth is the scope of both . but. , they differ in this , that assertatory oaths , have but one verity , to wit ▪ that the thing be , in the present time , true as the man sayeth or sweareth : but promissory oaths have a twofold verity , to wit ; one present , that the swearer meaneth what he promiseth . . that for the time to come he shall endeavour , effectually to make the thing truth which he sayeth and sweareth : the first is only a truth in the person ; the second is also a truth of the thing or matter . . we would difference vowes from promissory oaths . vows have god both for party and witness . oaths may have some other for party , but god for witness , to the giving an oath or promise to such a party : yet in some things there is a great affinity , as to the matter , in both . concerning promissory oathes ▪ we may enquire . . concerning the making of them . . concerning the obligation of them ; that a man may make such oaths tying himself to some things in which he was before free ; is without all controversie , and clear in the scripture . concerning such oaths , it may be enquired . . in what matter . . on what occasions . . with what conditions , they may be engagedin . and . for the matter of them ; they may be in three sorts of matter . . in such matter as is morally necessary ▪ as the fearing , serving , worshipping the true god ▪ &c. so was jacobs oath and vow , genes . . , . that the lord should be his god. and many of the covenants mentioned in the old testament ; and davids swearing , psalm . . to keep gods statutes . . there is a civil lawful good matter ; such as duties to superiours , or to make some obligation we owe to others forth-coming ; or to return and requite such a particular good turn to one . such are oaths of allegiance to lawful superiours : such did the spies swear to rachab , joshua . , &c. and david to jonathan : and that these are lawful , having due qualifications , cannot be denyed . . there are somethings indifferent ; as eating , or abstaining from such and such meats or drinks , or on such and such dayes : and although the thing be not simply unlawful , yet oaths therein would be engaged in , with much prudence , on such grounds , and with such qualifications and conditions , as may make it appear ▪ the swearer is not using the name of god unnecessarily , and that he cannot otherwise gain his point : nor superstitiously to make it appear , that he doth not bring his conscience under a yoak of will-worship . one of which wayes ordinarily men fail , in these oaths ; and so they are neither to gods honour , nor others good : and therefore such oaths are either rarely to be ingaged in , or not at all . next , such oaths as to the occasions of parties ingaging in them , may be divided into these three . the . is , when we ingage in publick oaths and promises solemnly , when authority calleth us to it . . when the edification or satisfaction of another in private calleth for it . there are sometimes when a christian may be ; yea , is called to it , for gaining credit to something , ( that the other is called to believe ) to interpose reverently the oath of god , as jacob did to laban . . one in secret may thus ingage himself to god , in lawful and necessary things ; as david , i have sworn , that i will keep thy righteous judgements . yet in the third place , all these oaths , would still be with these qualifications , mentioned jerem. . . first , in truth , namely , the two-fold truth before mentioned . . in judgement , that is , with knowledge and deliberation , minding and understanding what it is we swear . . with righteousness or justice , that is , that it be in things , that are according to the law of equity , as well as piety , neither wronging god , nor others by our oaths ; for oaths are in themselves still , vincula ●quitatis , and not iniquitatis : bonds of equity and justice , and not of iniquity and injustice . there are also to be observed these tacite or express conditions in all promissory oaths , ( and sometimes it is fit to express them , and sometimes not ; ) if god will , and if nothing intervene to hinder , jam. . if i live , and health permit . as much as in them lyeth , they shall aim at it , if some impossibility intervene not . . so far as the fulfilling of this ▪ shall be lawful ; for it can onely tye to lawful things , and lawful means and courses ; and this is especially to be understood of indefinite oaths . , while things stand so ; but if the case alter essentially , and men turn enemies to the kingdome or common-wealth , to whom we were by oath obliged , to give or sell some-what that we know would be made use of , to the probable ruine or hazard thereof ; then it s not in our power , salvâ potestate superioris . it may be asked , how we shall judge of indefinite oaths ; such as souldiers give to their officers , to be obedient to them ; or of oaths in things which are indistinct , and the matter not obvious , as oaths in colledges , incorporations , towns , &c. where the things sworn are complex . answ . these cannot altogether be condemned . . because though a man have not , yea cannot have , a particular and distinct knowledge of all particulars ; yet he understandeth such oaths , as binding to all necessary and lawful things , as the general condition requireth . . because he taketh the oath for the end , and in the sense , that it is commonly taken , which bindeth in the essential things , pertaining to the being of that incorporation , but taketh not in , every particular strictly . by what is said , then : we may , . condemn oaths in trivial things , as oaths in complements ; when men swear they will not go one before an other . that men are wellcome to their houses : that they will not let them go so soon : that they shall drink so much , though it may not be to excess : that they shall return some petty thing they have borrowed , and the like . . rash promises , such as are hastily and unadvisedly or doubtingly made . but ere we come to particulars ; let us consider what is condemned as perjury , which is the highest degree . there are these several sorts of perjury mentioned ; some whereof are more direct and immediate ; some more mediate and indirect . the first sort of perjury is : when one upon oath asserteth as a truth , that which he knoweth is not a truth , or doubteth of it : or is mistaken in it , through his own negligence , not being certain that it is as he sayeth , whether he affirm or deny : thus naboths false witnesses were guilty ; and many other instances may be adduced . the second is : when one promiseth something ▪ which he mindeth not to perform , and confirmeth that with an oath ; he is no doubt perjured , because there is not a correspondent verity betwixt his oath and his purpose . the third is : when men promise and intend for the time to perform ▪ yet , upon no just ground , fail afterwards in performing what they have sworn . this is perjury , because there is not truth in fulfilling the thing sworn , according to the oath , these are direct perjuries . more largely again , a man may be said to forswear himself . . when he sweareth to perform a thing , which is simply impossible ; especially while he knoweth it to be so : for as the former is not a swearing in judgement and truth ; so this is a prophane and wicked swearing , against light and judgement , of a manifest lye and falshood : so that betwixt his promise to perform such a thing , and the performance , there is implyed a contradiction . as for one to swear , to be to morrow at rome , who is to day at glasgow ▪ the very swearing is forswearing . . when one sweareth an unlawful or wicked thing ▪ or confirmeth it with an oath ; like those forty that swore to kill paul ; especially if that oath be contrary to some duty which lyeth formerly by oath on the person swearing : for , that is not to swear in righteousness and justice : beside , that it draweth on a necessity , either of breaking that oath , and ●o of being perjured , or of going on to fulfill it ; and so of being doubly perjured . . men are forsworn and perjured , when they fulfill a wicked oath , as herod did , matth. in beheading john the baptist ; for , though he seemed not to over-turn , and make void his own oath , but to keep it : yet this ( as also the former ) over-turneth and maketh void , the scope and nature of an oath in general , and is a plain contradiction to it , and maketh an oath , which should be vinculum aequ●tatis , a bond of equity : ( there being nulla obligation but ad officium , no obligation but to duty , ) to be vinculum iniquitatis , a bond of iniquity : and so thwa●teth with the very end wherefore such oaths are appointed ▪ in which respect david did better in not executing his rash oath , but keeping the general scope of all oaths , when he refused not to hearken to abigails counsel , even to the non-performance of what he had sworn . it may be questioned here , whether one man may be accessary to anothers perjury , if he constrain him to swear , of whom he hath a suspition that he will forswear ? answ . distinguish . the matter in which , if it be of grave concernment , or of little moment . . distinguish , betwixt the publickness and privacy of it . distinguish betwixt parties , as betwixt a judge , who is to decide , and a party that is the pursuer . we say then . . a party pursuing , in a particular of his own concernment ; especially if it be of no great concernment ; may , yea , should forbear pressing such a person to swear , both for sparing the party , and for respect to the name of god ; since he can hardly , in this case , be very hopefull to gain by it . . we say , ( notwithstanding in some cases , ) that the judge may admit such to swear , especially in publick scandals . . because none can certainly know , but god may constrain them to swear truth . . because it is his way , left to decide all controversies ; and a judge cannot eschew it , when it lyeth on him to put a close to such a controversie , at which he cannot win by any other means ; though great prudence is to be used in proceeding in such a case , especially it being of that nature as is in scripture appointed to be decided by oath , as exod , . . the great question is concerning a promissory oath , if in any case it may be made void , and cease to oblige , or , in what cases that may be ? that every oath bindeth not according to the letter , we suppose needeth no reasons to clear and confirm it : there are two ways in general how the obligation of an oath promissory ceaseth . . when the oath it self is null , and never had any obligation . . when by some other thing intervening , there is a loosing from the obligation which the oath once had . that it may be clear that , notwithstanding of this , oaths are of a most strict obligation , having the great and dreadfull name of god interposed in them ; and that many things , what-ever weight be layed on them by men that way , do not loose from it , such as these following which we shall put by , in the first place . . no mans temporal loss in goods , name , or estate , will loose him from his oath , nor make it null and voyd , psal . ● . ult . . that our ingagment by oath is to somthing of its own nature indifferent , will not loose us , though there be here no other tye upon us to the thing , and that without the oath we were free ; yet the oath once engaged in , will tye us , as is clear from that same th . psal . for an oath is of its own nature obligatory , and according to numb . . persons at their own dispose must do even in such cases as they have bound their souls . . though we were engaged in the oath by the deceit and guile of others , the deceit being circumstantial only , yet if the things be not sinful , it bindeth us , as is clear in that oath to the gibeonites , wherein the deceit was such , . though by fear or violence the oath hath been extorted , yet the matter being lawful , it bindeth because of the honour of god's name interposed . . though it was sinful as to the manner , and rashly made at first , as that with the gibeonites was ; yet is it binding , if lawful in the matter , there being a great difference betwixt juramentum illicitum , an oath unlawfully come under as to its manner , and juramentum de re illicitâ , an oath in an unlawful matter . . though we could devise and find out some interpretation or meaning of the words of the oath that might seem to make forloosing us from its obligation ; yet , if that was not meaned at the first tendering of the oath , but otherwise understood by him that did take it , it will not absolve not excuse from the guilt of perjury , to put afterwards a new gloss on it ; because an oath is stricti jurts , and will not admit for any respect nor on any account , of interpretations prejudical to the native truth of it , lest it should be found to be , according to psal . . a swearing deceitfully . . though there may be a good meaning and intention in reversing the oath , and going cross to it , men not doing so for a particular end of their own , but for a publick good as is suposed ; yet that will not absolve from obligation of the oath , nor from the guilt of perjury , as is clear in god's punishing saul's family for breaking that oath with the gibeonits , even though he did it out of his zeal to the children of israel and judah as the scripture expresly affirmeth . sam. . . . though the oath be conceived by a creature , as at least the immediate object ofit , and so sinfully made in that respect ; yet , being made , it tyeth from respect due to god , who shineth in his creatures . matth. . . . . through the thing become impossible , if that impossibility might have been prevented by our searching our selves as far as in us lay , we are not freed from the guilt of perjury , though the thing sworn do now by onr own s●oathfulness become impossible ; or if the thing sworn might have been performed before any such impossiblity came on ; or if we might have prevented it by our suitable circumspection and diligence . . though a sinful oath , to wit , being made on a sinful promise , in it self , bind not ; yet the sinful condition being fulfilled it bindeth ; as in the case of judah , his promising a kid to thamar , upon that wretched condition of prostituting her self to his sinful lust , who did offer the performance of what he had engaged to , upon that most sinful condition now fulfilled ; for the condition being fulfilled , the promise is absolute , and the sin was not in giving the kid , but in the condition that was made , which is past . . much less will it exempt any man from the guilt of perjury , that in swearing he had a meaning of the words of the oath , contrary to what in common sense they bear , and in the construction of all in different persons , or to their meaning sine juramento or extra juramentum ; or that he had any reservation in his own mind ; the first is , aequivocation ; the second is mental reservation , that have no place in such an oath which should be plain ; single , and clear . neither , will a dispensation from any other , as for instance , from the pope , who hath no power to dispense in oaths , nor from lawful superiours , except it be in things wherein by our relation to such superiours we are subjected to them ▪ loose the obligation of our oath , nor free us from the guilt of perjury ; if ▪ i say , the matter of the oath be in things to which their power over us doth not extend , in such things doubtless they cannot dispense . . the obligation of an oath cannot be loosed , nor the guilt of perjury evited by commutation of the thing sworn , for it must be according to what has proceeded out of our mouth , numb . . . p●●lm . . . nor can it be loosed , and perjury eschewed , by any posteriour tye and oath : for thereby the prior or former oath is not made null , but the posterior or latter is made null by the former , for juramentum non derog at j●ri ●lieno , because god is party , and we cannot reverse an obligation to him which he or any other hath by a prior right and tye . but they are null . and of no force . . when the thing sworn is sinful and unlawful in it self , because there is nullum vinculum iniquitatis . there is not , neither can there be , any obligation to iniquity . . when it is unlawful to him that sweareth , as suppose one would swear to do that which were incumbent for a magistrate or minister , he himself being but a meer private person , and it no wayes belonging to his station : it tyeth him indeed to endeavour by all suitable means the effecting of the thing by them , but not to do it himself , for it altereth not stations . . when the thing is simply impossible , oaths cannot bind , in that case . . when the oath is engaged in by any , in whose power the thing sworn is not , as by children , wives , servants , or subjects , in such things wherein they are subject to others , and of which they are not masters ; it tyeth them onely to endeavour it with their approbation or permission , see numb . . . when the deceit is not in circumstantials , but in essentials : as ▪ suppose one should swear to such another persons to pay him such a debt , or to give such obedience , thinking him to be the very person to whom he oweth these things , who yet is not the person we suppose him to be ▪ the ground of the oath is null , and its obligation accordingly ceaseth ▪ as when jacob was deceived by his getting leab first for rachel , because such an oath wrongeth another , to whom that which is sworn is due , and supposeth the condition of being due . . when the oath is impeditive of a greater good , or of a moral duty ; as suppose a man had sworn not to go to such a place , nor to speak to such a person . nor to eat such meat ; that oath ( being at first rash , and without judgement ) if duty and necessity call him to the contrary of what he hath sworn , bindeth not , because a moral command may require him to go thither to take on such a charge there , or to speak to that person for his edification , &c. yet this would be tenderly applyed , and with great circumspection . . when the oath is interposed to oblige to the performance of some thing which hath a tendency to an ill end ; as for instance , if a man should swear to meet with a woman for committing filthiness , to give arms for helping to oppose an innocent , or any such like thing ; for though coming to such a place , or giving such arms may be lawful , yet as so circumstantiate : this coming , and this giving of them with such an intention , is nnlawful , and therefore the oath is null . for loosing from the obligation of an oath which is lawful , there are these cases granted . . when it is contradicted by a superiour , having power in that very particular , as numb . . . when the case materially altereth , as ifone should swear to give such a man arms , who afterward turneth mad , or an enemy ; to give obedience to such a commander , who afterwards becometh a private man , and ceaseth to be any more a commander , because in such cases the relation upon which the duty and oath is founded , ceaseth . . when the party sworn unto , relaxeth us : for though none can absolve from a vow , yet in a promissory oath , whereby some right accrueth to one from another , a man may dispense with his own right ; as for instance , he may in whole , or in part , forgive and discharge such a sum of money that another by oath has sworn to give him , which when he doth , in so far the oath and its obligation is loosed ; he having , as himself thinketh fit , accepted satisfaction for whole or part ; but in vows to god no man can dispense , he being party there . . when by some after and unforeseen intervening emergent , the man is quite disabled from performing his oath , as by sickness , plundering , &c. in that case , so far and so long as he is disabled , in so far and so long is he loosed ; that condition being necessarily presupposed in giving the oath at first , though the obligation to performance lyeth still on him so far and so soon as he shall be able . it may be marked , by the way , that often prophane men are more strict in keeping sinful oaths , then those which are lawful : the devil putting home that obligation on them as a snare , and their own corruption siding with the oath in its matter , maketh it appear strongly binding to them . if it be asked , wherein it is that an oath bindeth more then a promise doth ? answ . an oath bindeth to nothing but what is in the promise , but it bindeth more strongly , and so the sin is greater in breaking an oath then a promise ; because not onely our truth to men is engaged in the oath , but our reverence and respect to god also , and his dreadful name thereby notably taken in vain . so then against this doctrine of oaths faileth perjury or forswearing , rash-swearing , indeliberat ▪ swearing , as incomplements ( as for instance , if one should swear he will not drink , or go before such another person : ) solemne oaths entered into , at communions , at baptism , or in other lawful covenants not performed : ah! how often are these broken , even in that which we might easily do ? we so carry and keep to god as men could not but quarrel ; irreverent swearing even in what is right ; grosly prophane swearing , as by gods soul , his wounds , blood , &c. uncouth'd , strange , newly-coin'd and invented oaths , no doubt , by special help of the devils art , cursings , wherein the devil is mentioned , and his aid implored for the execution of mens paision●●e and revengeful imprecations ; yea , not being suitably affected with the oaths of others , not admonishing them , nor seeking to recover them , not endeavouring by all requisite care the preventing of them , with-holding of instruction and correction when called for , and not procuring the erection of schools , &c. may make many guilty of oaths they never heard , when they fall out in persons , whom it became them to teach and admonish , &c. there are somethings near of him unto ( ●o say ●o ) and of affinity with oaths ; as 〈◊〉 adjurations , when we adjure or charge one by the name of god to do or forbear such a thing : as saul bound the people with a curse , sam. . and joshua charged achan , josh. . and the high-priest christ , matth. . and paul timothy , tim. ● . . and . . adjurations differ thus from oaths , that by an oath we bind our selves to do or forbear somewhat , or to tell truth ; by adjurations we bind others by interposing the name of god for commanding , charging , perswading to do or forbear such a thing , and implying , if not expressing some threatning or curse if it be not done or forborne : there are three sorts of these in scripture , . when me● adjure men . . when they adjure devils . . when they adjnre unreasonable creatures , as serpents , &c. to each of these , a word . as to the . we say that men may sometimes adjure other men in matters weighty , sutable , and necessary to be done : when it is rightly gone about , and not in passion or for self ends , but soberly , gravely , and singly , for the glory of god immediately , or mediately by anothers good being interposed ; so , many examples confirm , and so necessity requireth , that when regard to men doth not sutably weigh that such a desire be put home tothe conscience from respect to god and his authority , who is witness and will judge : this some way sifteh a m●● before god , and so may prove a good means , through his blessing , to make the man serious ; which sort of adjuratious may be distinguished thus . . there are proper adjurations or charges authoritatively laid on , in the name of god , or of jesus christ ; this is done by magistrates or ministers in their places , as paul chargeth timothy , tim. . . and giveth him charge to charge others ▪ ● . . this being used in serious and weighty matters , and not too frequently ( lest the name of god become thereby contemptible ) is the most proper and the most weighty charge . . there are obtestations which are serious and weighty intreaties and b●● seechings in the name of god , and for christ's sake that one may do o● forbear such a thing● as when paul beseecheth the romans and philippians by the mercies o● god , rom. . phil. . , . and abigal interposeth seriously with david : this 〈◊〉 most properly done by inferiors , subjects , children , &c. to their superiours ▪ and hath in it also a more implicite threatning if such a thing be slighted , as i● abigals words to david , ● sam , . is clear . . there are attestations whereby one is seriously put to it to tell some truth ▪ or to bear witness of some truth asserted by another ; thus joshua attested a●●an . . we say , these have a binding virtue in some cases , and cannot without contempt of god ( who so chargeth them , and before whom they are so attested ) be slighted ; and therefore if it be not properly perjury for a man , either not to speak at all , being attested , or to speak what is not truth ; yet sure it is more the● ordinary contempt , and a greater sin them if no such adjurations , attestations , o● obtestations had been used , because the name of the lord has been interpose● by others : and if such attestations , &c. be lawful , as we have proved them to b● in some cases , then ought they to have weight , or they are used in vain ; we se● our lord christ answered to such , matth. . after a whiles keeping silence . and in reference to these ye fail , . in giving little entertainment unto , an● laying little weight upon the charges and obtestations of ministers , which come unto you by them from this word and gospel ; these charges of ministers are 〈◊〉 if an herauld gave a charge in the magistrates name , which bindeth as from him ▪ and more then another message delivered in other terms ▪ in this then , minister● ●re as heraulds charging you in their master's name , even in the name of the great god , and of jesus christ , the prince of the kings of the earth . . when one of you putteth not another serionsly to it , to forbeare and abandon fin , or to practise such a duty , charging them , or rather obtesting them , as they will answer to god to do so , as often in the canticles we find , i charge you , o daughters of jerusalem . . in your overly , rash , and slight way of using obtestations and grave intreaties , meerly or mostly for the fashion , or by way of complement , or in petty and trivial things ; as when ye say , for god's sake , for god's blessing do this or that , only as acustomary by ▪ word ; this is no doubt more then on ordinary taking of god's name in vain in common discourse , because ye take on you to bind others in the name of god , not considering what ye are doing ; and in a matter not necessary , and of no weight exposing the name of the lord to contempt , and thereby tempting others to care but little for it ; this is a most horrid and crying sin amongst our ordinary beggars , whereof others also are guilty , who are not sutably affected with it , and do not in their places seriously endeavour to have it mended ; as also this is , when we desire one another lightly & irreverently to do such & such a little thing ▪ in the name of god , as to sit down or rise up , in god's name , &c. which things are alasse too too frequent . . for adjuring of devils , it is two ways lawful , and two ways not . . it is lawful to command devils in the name of god by those who are called to it and are gifted to cast them out . . it is lawful for any by prayer to god , and the exercise of faith on him to endeavour to repel and resist them , and to beg that he would rebuke them ; as thus , the lord rebuke thee satan ; this way we neither command the devil , nor pray to him , but pray unto the lord to command him . again : it is unlawful , . when one adjureth him who is not called to it , as those sons of sceva did , act. . , . this certainly being a peculiar and extraordinary gift , as those of prophecying , foretelling of things to come , speaking with tongues , and healing of the sick with a word , were ; ought not without special warrant to be usurped more then they . . it is unlawful when it is done by exhorting or obtesting of , or praying unto the devil himself , & intreating him as we do god , which way implyeth , . friendship with him when we intreat him as a friend . . prayer or worship to him who is not the object of it . . an obligation on us to him , when he yieldeth to obey ; and he will not fail , if by any means he can , to put that complement or obligation on us , and so necromancers , witches , exorcists , &c. may cast out devils by collusion ( though possibly not in a way so explicit ) , whereby the devil gaineth his point upon such as effectually , as if there were a most expresly formed covenant betwixt him and them , and thus the pharisees falsly and blasphemously , charged on our blesed lord , mat. . as if by belezebub ▪ that is by collusion with the prince of devils , he had cast out devils . there are no doubt , many sins committed this way , while some take on them confidently to command the devil , as ●f with an avoid satan , they could put him into bonds : and others seek health from devils or witches , especially when it is supposed to come from them , ) and ●atreat them to do such and such things : all which are breaches of this part of the third commandment . . what is said of adjuring devils , may be said proportionally of adjuring unreasonable creatures , which is the same ways lawful and unlawful : charming also , and naming the lords name over diseases , as if some special worth and efficacy were in some words ; is unlawfull and condemned by this command . it followeth now that we say some-thing to vows , which are bonds , whereby a man bindeth himself ( and so they differ from adjurations ) to god only as party , and that in things belonging to god ; willingly , and upon deliberation . ( and so they differ from promissory oaths , wherein we bind our selves to others : and in matters which are not of themselves religious . ) under vows we comprehend , . sacraments . . covenants , solemnly ingaged into before others . . particular vows to god. . promises and ingagements ▪ whether inward in the heart onely , or also outwardly expressed to , or before the lord : for though these have not alwayes gods name , formally and expresly interposed in them ▪ yet he being party , and they being made to him , he cannot but be singularly looked at , as party , witness , and judge , in the making and performing of them : therefore , do we comprehend all even purposes , expressed in prayer to him , as being of the same kind , though not of the like degree . we mind not here to medle with speculative debates about vows , but to hold us only at what concerneth practise : and say , . that such promises to god , and ingagements , being rightly made and taken on , or rightly goneabout ; are not onely lawful , but sometimes necessarily called for , as appeareth . . from the command , which is to vow , as well as to perform , psalm . . from example of saints in all ages : david faith , psalm . when his frame is most tender , verse . i have said . i will keep thy words . and thereafter , verse . i have sworn , 〈◊〉 well perform it , that i w●ll keep thy righteous judgements . for , saying and swearing to god are near the same ; and who sincerely say in secret , may in some cases also articulatly swear . . from the end of vows , which is to bind us to something the more straitly , and to evidence our greater desire and willingness to be so bound : and therefore they being midses , for that end ; when the end is in a special manner called for : and may , in all probability , be the better obtained , by the use of this mean : then is it called for also , and cannot be omitted . . from the lords gracious accepting of such engagements and vows , and approving of them . . from the several promise and prophecies of them , as commendable and good service , from men to god , under the gospel , isai . . . and . jer. . , . isai . . . so then , i say , . in some cases ; to wit , when it glorifieth god , and edifieth others ; or is profitable to our selves : but if it thwart with any of these , there is a failing : or when some pressure of spirit , or cogent reason , putteth us not to it , or some great need calleth for it ; ( as abraham , for the weighty reason , expressed by himself , gen. . swore he would take none of the spoil , he had rescued from the kings overcome by him : ) for we are not alwayes called to it . . i say , not in all things : because the matter of a vow , must be one of these two : either , . some commanded duty , as jacob ▪ vow , genes . . and davids , psalm . . were : or . something that relateth to worship : or may further some commanded duty , or prevent some sin , to which we are given , and much inclined : as suppose a man should engage himself to rise sooner in the morning , that he might the more effectually cross the lust of his laziness , and to keep more at home , the better to prevent the snare of evil , and loose-company : it is not house-keeping simply , or rising soon , that is the matter of his vow : but as they relate unto , or are made use of for such ends : therefore vows can onely be made to god alone , ps . . . and ps . . . . i say , rightly gone about : that is , . deliberately , and judiciously ; for ignorance , haste , and rashness will spill all . . with humility , and due sense of our own corruption , which maketh us ( alace ! ) to stand in need of such bands to keep it in , and of such up-stirrings and excitments to duty . . with fear , singleness , and zeal for god ; with love to his honour , and to true holiness : not for our selfends , to gratifie an humour or passion , or in fits of conviction , to stop the mouth of a challenge , and so put it by . . the vow would be heartily , and chearfully undertaken , not as a piece of bondage , but of liberty , that we may be thereby indeed ingaged unto the lord having no hink or hesitation ; nor reservation in the making of it : what can be expected as to the performance , if therebe hesitation , in the very undertaking ? . there should be much denyedness in it . . to our selves . . to the oath as not accounting our selves to be more religious by it ; or more pleasing to god , as if it merited somewhat ; nor yet more strengthned by making of it , but more ingaged to perform , and keep what we have vowed . . there should be diligence in doing , going on , and helping and inciting others to joyne with us ; that so it may through grace be made irrevocable , which is the practise of the people of god , jer. . , . . there should be ingaging , in the lively exercise of faith ; drawing strength from jesus christ , according to his own promise ; and of our selves to make use of him , for that end : yea , that should be laid for the foundation of our undertaking : therefore every such ingaging , is a covenanting with god , and there is no covenanting with him , but by interposing of jesus christ , both for the procuring of pardon for by-past failings and guilt ; and for grace and strength , to perform , called for , and ingaged into duties , for the future . see a frame of spirit fit for covenanting , when seriously and suitably gone about . jer. . , . concerning these ingagements , we say . . that they are of themselves obligatory , and binding to those who come under them , as numb . . , . vowing is called the binding of a mans soul ; and psalm . . its said , thy vows are upon me , o lord , as pressing him with a weight , till they were payed . if it be asked , . how vows bind ? we answer , . in moral duties , they make the obligation no greater ; for , they being laid on by the command of god , and having his authority , there can be no addition to that in it self : but there is a two-fold addition . . in respect of us ; so that though the obligation be not greater in it self , yet we joyn our approbation or consent unto that , whereby , as by a positive super-added voluntary consent , we bind our selves ; so that in some respect we have two bonds ( the law , and our oath both ) for one . . though it make not the former obligation , to bind more strongly in it self ; yet it maketh that obligation to have a more deep impression upon us ; so that a man , by vow bound to a commanded duty , will think himself more bound to it , then before ; and that command will have a deeper impression , and more weight on him , to perswade him to do , and to challenge him when he hath omitted , then before . again , in things that are meerly accessories to a religious end , as extrinsick means ; for instance , fasting , staying at home , &c. vowing , never maketh the doing of these of themselves , to be acts of religious worship ; but it maketh our keeping of them to be by a religious tye : so that without prophanity they cannot be altered , out of the case of necessity . if it be asked , . what is to be thought of our common and ordinary ingagements . . by baptism . . at the lords supper . . by oaths in covenants . . ingagements in private to god by vows , purposes , promises , resolutions , in thoughts within ; or expressed in prayer : ( i suppose it doth not a little concern all of you to know , how they bind and when they are broken . ) we answer . . that , all these are binding , and still accounted so , ( psal . . , psal . . ) is not to be doubted , yea binding in an eminent degree , as being made to god and not only before him : the nature of the thing and our consent also bindeth , for , . if interposing the name of god to men doth bind , much more to god : . if a promise solemnly ratifyed bind to men , much more to god. hence . our , obligations in baptism , and the lords-supper , receive strength and conviction against us from the covenant , which we solemnly ratifie and renew with god therein , and that before the world : and our breach of these vows is charged on us by the lord , as an open breach of his covenant ; the obligation whereof is pleaded from them , genesis , , verse . and . and elsewhere . . yet do they not bind absolutely , as the duty lyeth upon us and as we should aim at it ; for though we be bound by the law to be perfectly holy , and without sin ; yet doth not a vow so tye us , or that obligation is not from our vow , but from the law ; because our vow is to be understood , . with respect to our nature , now corrupt and sinful : and therefore to vow , absolutely , to be without sin , or absolutely to abstain from it , is injurious and impossible , . with respect to our aim and desire . , with respect to our not approving , or dis approving onr selves in any thing , wherein we come short . . in respect of the obligation to endeavour it , which is , alway , and by all suitable means to presse at it , and to leave nothing undone , which may further it : so then . they do not bind absolutely or simply , but respectively . . not as to the victory , but as to the wrestling and fighting for victory . . not as to the event , but as to the means which are in our power ; and therefore some plead , that they had not broken covenant , though they had sins , psal . . . though they bind not simply or absolutely , ( and are not therefore to be so taken or understood ) yet they tye absolutely , . to the main of having god ours in christ . . in other things , thus : . they tye us to live in no known sin , especially outward sins and to delight in none . . to omit no known duty , but to essay the doing of it . . as to the maner , to essay it seriously ; so that though a man cannot swear , that he shall have no corruption in him , while he is upon earth : yet in so far he may ▪ as . not to approve of it . . to leave no means unessayed , consisting in his knowledge , that may help to mortifie it . . seriously , and in good earnest , to be aiming at the mortification of it , in the use of these . and so this tye of a vow is , . as far as in us lyeth . . as universal as the duty is . . constant and always binding . . when it 's taken on , we should not let it lye on , ( to say so ) till the sun go down , but endeavour that we may be free of it ; it bindeth us to quit sin , as well as to eschew it . it reaches not all infirmities , to make them breaches ; but known sins , or the least sins stuck to . . concerning these vows , we say ; that the breach of them is a very great sin , and doth much more aggravate sin , where it is , then where it is not ▪ so that the sins of christians against baptism , communions , oaths in covenants , secret ingagements , resolutions , and promises to god , are much greater then the sins of others . hence the lord chargeth israel with covenant ▪ breaking , by vertue of their circumcision which they had received as a seal thereof , and aggravateth all their sins by that , and looketh on them in that respect as singularly sinful , deut. . . jer. . . &c. which could not so well be , if there were not some peculiarity in that obligation . our baptism , doubtless , is no less binding unto us , nor the breach of our baptisme vows less sinful , col. . , . neither can there be any reason given , why the breach of an oath to man , should be charged on a person , as a sin and infamy ; and the breach of an oath to god , not be much more charged so . oh! take notice then , ye who sin willingly , who drink , swear , omit prayer ; let your minds wander , and study not holiness in good earnest , that your sins have these aggravations to make them horrible , infamous , and inexcusable . . there is manifest perjury against the oath of god , which even according to the pharisees doctrine , matth. . . was abominable : thou shalt not ( say they ) forswear thy self , but shalt pay or perform thy oath to the lord. . there is unfaithful dealing , and abominable treachery , to break under trust , and to keep no ingagement to him. . there is not onely perjury , and treachery simply ; but towards god. which is more , and draweth a great deal deeper , then towards any other . it 's dreadful to deal unfaithfully , treacherously , and perjuriously with him. . all this is in things that are very equitable and much for your own good , which maketh no small aggravation . . this is done not onely against promises , but against many promises , and many other bands . . that it s often and in many things that you sin against these promises . . that sin is little resented or laid to heart on this consideration , and as so aggravated . if it be said , then it is better to make no promises at all , then to come under such aggravations of guilt by breaches of them , for none keep them exactly : and so men must needs be in great and continual disquietness and anxiety while under them ; were it not better , then , to be doing without promising ? answ . . it is not free to us , not to make them more then it is to break them , or not to keep them ; and when we are called to make such promises , and make them not , it becometh sin to us as was said . it s not free to us , whether we shall be baptised , &c. communicate , &c. or not ; therefore , whosoever would not so engage , were to be censured and punished as utter despisers of the lords covenant , genes . . , &c. and exod. . . they , who refuse to take them , say themselves open to the temptation of being more easily prevailed with , not to perform these duties , or of being sooner ins●ared in such sins , because they are not formally engaged by vow against them , & so they make themselves culpably accessory to the strengthening of tentation , and weakning of resolution ; to the contrary whereof , they are no doubt obliged . . if you intend indeed to perform these duties , then ye may ingage to do so ; but if ye will not so much as promise and engage to do them , it cannot be expected in reason that ye will do them ; especially considering that even these who honestly promise and ingage , do yet notwithstanding , find a great difficulty to do and perform . o take heed that you be not , by your refusing to engage , making a back-door for your selves to go out from your duty , that so you may the more easily , and with the less challenge , shift it . if it be yet said , that the sin of simple omitting the duty , is less then the omitting of it after engagements and vows to the contrary . answ . . it is not so to a christian , who is called to engage himself : yea , who by baptisme is already ingaged ; for . the man that neither ingageth to do , nor doth the duty , faileth twice , whereas he that ingageth and performeth not , faileth but once : though that once failing , is , by its being cross to his ingagement , not a little aggravated ; so that in some respect each fault or failing exceedeth the other : the one is a greater sin considered in it self , but the other is greater considered complexly . . the man that ingageth not , is more accessory to his own falling , in respect that he used not that mean to prevent it ; yet the other when fallen , is more guilty , in respect of the breach of his ingagement . . the man that will not ingage , bringeth him elf under a necessity of finning ; for if he perform not , he faileth twice , as is said ; if he perform , he faileth , because he ingaged not when he was called to it , so his performing is not the performing of a vow to god , who requireth promising , in some cases at least , as well as performing . . the man that promiseth and voweth , and also performeth what he promised and vowed , his performing is so much the more acceptable , as it proceedeth not only from the awe of a command , but from a spontaneous and free-will offering of it to god , and so is both obedience to a command , and the performance of a vow ; for thus , he chooseth obedience , as it is psalm . . it is not so with the other , whether he perform it or not , though we think , that god often letteth the man fall that will not ingage , because he sayeth by his refusal that he trusteth not to god for the performance , otherwise he would ingage and undertake on his account also ; he sayeth withal , that he aimeth to perform , onely because he cannot eschew it : and if he could shake off , and be freed from that obligation to holiness ▪ that he would not out of respect to god , or love to holiness , take on a new one . . the man that ingageth not , sinneth more unexcusably in that he will not do that which is the lesser , and in his power . the less and more easie a thing it be to promise and ingage ( as it is no doubt more easie then to perform ) the omission of it is the greater sin , and more inexcusable . the case is indeed , as to heathens , otherwise , who were never thus engaged , nor called to engage themselves ; but unto christians it will be no excuse . if it be replyed that this is very hard ; for then no christian will be free of perjury , not have peace . answ . . i grant the case is hard , and the strait great ; but it is such as floweth from our own corruption in this , as in other duties and parts of holiness : for as the law is holy , just , and good , rom. . and is not to be blamed as accessory to our sin ; so she vow is holy , just , and good , and is not to be blamed , if in the circumstances right , because of our breach . . as i think , it is hard to keep our selves free of sin ▪ even against light , so i think it is a difficulty to be kept ●ree of this aggravation of sin , to wit , of committing it against our engagements ; and therefore ( as the manner of the people of god is ) i think it safest to take with these aggravations of our sins , as chief parts of them ( to speak so ) and to take them with the rest to jesus christ , that we may obtain pardon of them through him , and to maintain our peace rather by often washing our selves from the filth of breaking , then by pleading no breach at all . . yet may christians ( even as in other duties of holiness ) in their vows and promises to god , have peace , and say , in a gospel-sense , we have not turned back from thee , not dealt falsly in thy covenant , as it is psalm . , . which certainly implyeth not absolute holiness , or exact performance of all the articles of the cove●●●t ▪ but that . in the great and main articles , they were honest , and did not put another god in his room to provoke him to jealousie . . that they intended truly the keeping of all , and said nothing by their profession or engagements , which they minded not to perform . . that they had some testimony as to what was past , that they had in some measure walked according to their engagements , and had left nothing undone , at least willingly , and with approbation of themselves therein , that might have furthered them in keeping covenant , but had stuck to him in doing and suffering honestly ; a man sincerely , and in the strength of grace studying this , may attain to such a testimony from his own conscience , and to a good measure of peace ; yea , a man that may have quietness in his performing duty upon the account of other tyes , without engaging , may also come to have quietness in his engaging to it . if then there be a necessity to engage , it may be asked , how peace may be attained in it , and how we may be helped to perform ? answ . . we should endeavour to be clear and quiet , as to the soundness of our by-past engagements , and of these we presently enter in , as to the motives , grounds , ends , and manner of engaging , that all be right there . . if any thing be seen to be wrong , it should be taken with , and mended , that we use not vows mainly to put by a challenge for the time , without any more of it . . ye should seriously mind these directions : . forget not your vows and engagements , be minding them often ▪ and thinking of them so as they may never be forgotten , jerem. . , . . defer not to pay them , eccles . . . deut. . . delayes make the impression of the weight of the vow , & of the dread of him to whom it is made , much to wear out : and taking liberty to be stack in paying of it , for , but for this once , or for a little while , is a direct breach of it self , and maketh way for more . . keep in mind , and entertain such a frame of spirit as ye were in when they were at first made ▪ such humility , tenderness , awe of god , &c. we often , alace ! take on vows in a good frame , to be on the matter a sort of excuse for us in letting such a frame go , or at least to ease us a little for the time , as if engaging were performance , which is not the least part of the deceit of our hearts . . the performance of the thing would be followed as it is undertaken ▪ to wit , in the strength of grace , and by virtue of life derived from jesus christ , quickning and strengthening us both as promising and performing . . we should be often considering the fearfulness of the sin of breaking , and examining our selves about our keeping of them ; making breaches , that are particularly observed , the matter of confession to god , and of serious repentance before him . if we would suffer these things to sink down deep in us as in the sight of god , this no doubt would make them have a quite other impression . . we should still keep the knot fast , and if one promise or resolution seem to be loosed ▪ we should forthwith cast another ▪ or if one obligation given , seem to be weakned , we should give another , that there may be still some obligation standing over our heads ; and following engagements , not formally , but soberly and seriously renewed , may be made use of to bind on the former upon us , and to make them more effectual , so say they ▪ jerem. . , . going , and weeping as they go , c●me let us ●oyn our selves unto the lord in a perpetual covenant , never to be forgotten . this is to be understood mostly , if not only , of private engagements ; as for publick solemn oaths and covenants , we neither find in scripture that they have been frequent ▪ but on some great and very grave occasion ; neither could they well be , ( so great multitudes engaging in them ) without diminishing from the weight of them , and so without wronging of gods name . . we should by no means suffer breaches , though never so small , to lye long on , but should get us to the fountain with them , as foul and loathsome , lest they bring on more and greater . now then try perjury and breach of vows and oaths to god. . in baptism , which extendeth to engage professing believers to the mortification of sin , and to the study of holiness as to both tables of the law , and to a conversation as becometh the gospel . . in , and at communions , where the same covenant is sealed . . in your oaths solemnly taken in covenants . . in your more private engagements to g●d , and for him to others . beside these which are common , some come under particular oaths and engagements by vertue of their stations ; as ministers , elders , magistrates , for the faithful discharge of their respective duties ; some by their relations , office , and place , as husbands and wives each to other ; as parents in reference to their children , to bring them up in the nurture and admonition of the lord , and in his fear ; some by vertue of their common trades and callings have come under particular oaths to such and such incorporations , trades , &c. and some on more particular occasions have come under engagements : o look well what you do , and have done : there will , i fear , many be found perjured , i do not here speak of every particular infirmity , but certainly there is sin against god , and perjury before him which cannot easily , if at all , be interpreted so with men ; in which respect , mal. . the lord condemned putting away an innocent wife , even though it seemed to have a permission by law ▪ in these things when men do not what they may do , or if there be yet more in their power then is done , or if the obligation of the oath on them awe them not , or weight them not , it cannot but be ● prophaning of the lords oath : many , alace , according to their several relations and stations , are found guilty here , who have little or no awe of god on them in these things . in sum , this command is broken these three wayes , in reference to such engagements : . in shunning to make them when we are called to it . . in not making them rightly . . in not performing of them when made ; and it bi●deth . absolutely to many things , which cannot come within the compass of ordinary infirmity . . to eschew all known sinful deeds , as swearing , and what may be inductive to it , drunkenness , unlawful gaming , needless contentions , &c. . to do all outward duties , as to read , hear , pray ▪ &c. . to do them as seriously as we may . . not to lye in any seen or known sin here forbidden , not to delay repentance , though for never so little a while ; it dispenseth not at all here , because these are in our power , and when we fail , it is not out of ordinary infirmity . beside what is said , there are yet two wayes of taking or using the name of god , which are ●ib or of kin to oaths ; the . is that of appealing to god to judge , as david did , that god might judge betwixt him and persecuting saul , sam. ● . ● . the second is that of attesting god , thus , the lord knoweth , god is my witness , my witness is in heaven , &c. as joh doth , chap. . . and paul , rom. . . these are lawful when called unto and rightly gone about , but when abused in rash precipitant , passionate appeals , or in unjust matter , as sarahs was ▪ genes . . and in rash unnecessary attestations , or in triffling matter ; they are more then an ordinary taking of gods name in vain ; and therefore should never lightly be interposed and made use of . the great breach of this command is blasphemy , though perjury be most direct . that we may see how this sin is fallen into , we shal . define it ; . divide or distinguish it , which we shall find to be exceeding broad ▪ blasphemy then against god , ( as the word beareth ) is a wronging of gods holy majesty by some reproachfull speeches or expressions , uttered to his disgrace ▪ we say uttered , because that which is in the heart is most part atheism , and infidelity , and so belongeth to the first command . of this there are three sorts , or there are three wayes whereby men fall into it : . when any thing unbecoming god , is in word attributed to him , is unjust , unholy , unmercyful , &c. such as that complaint , ezek. . . the wayes of the lord are not equal . . when what is due to him is denyed him ; as when he is said , not to be eternal , omniscient , almighty , &c. as he was by proud pharaoh , and railing ra●shaketh in his masters name , who most insolently talked at that high rate of blasphemy , who is the lord that i should they his voyce ? &c. who is the lord that is able to deliver you out of my hand ? exod. ● . isai . . . . . when what is due to god is attributed to a creature , or arrogated by a creature ; thus the jews charged christ as guilty of blasphemy , luke . . and john . . ( supposing him to be a creature ) because he forgave sins , and called himself god ; of this sort of blasphemy , as to some degree of it , is the commending or crying up our own or others parts , pains , wit , &c. for attaining , effecting , and bringing to pass of somewhat to the prejudice of divine providence ; so those of zidon did to herod , acts . . and thus often men make mediators and saviours , as it were of themselves and of other men . . this blasphemy may either be immediately and directly against god himself , or any of the persons of the blessed godhead ; or mediately and indirectly against him , when it is against his ordinances of the word , prayer . sacraments , &c. by vilifying them in expressions , or against his people , or the work of his spirit in them : he is indirectly blasphemed in them when they or it , are mocked ; as when pauls much learning in the gospel is called madness , or when real and serious religion , repentance , or holiness , are called conceitedness , pride , preciseness , fancy , &c. . blasphemy may be considered , either as it is deliberate and purposed as in the pharisees ; or . as it is out of infirmity , rashness , and unwatch●ulness , over ▪ expressions : or . out of ignorance , as paul was a blasphemer before his conversion , tim. . . it may be considered , . as against the father . . as against the son. . as against the holy ghost : all are spoken of , matth. . and mark . . blasphemy against the father is that which striketh either against the godhead simply ; or any of the attributes which are due to god , and so it s against all the persons in common ; or against the trinity of persons when it is denyed , and so that relation of father in the godhead is blasphemed . . blasphemy against the son , is when either his godhead in the eternity of it is denyed , as it was by the phetini●●s and a●ians ; or when the distinction of his natures in their respective true properties retained by each nature is denyed ; or when he is denyed in his offices , as if he did not satisfie divine justice for the sins of the elect as a priest , which is done by the socinians ; or , as if he had not a kingdom or authority : or when other mediators , or other satisfactions to justice are set up and put in his room ; or when another head and husband to the church , prince , or pope ; or another word then what is written are made and obtruded upon her ▪ and the like , whereof there are many in popery , in which respect antichrist is said to have many names of blasphemy , rev. . . blasphemy against the spirit may be considered , either as it is against the third person of the godhead , and so it is against the trinity ; and was that errour peculiar to mac●do●ius , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or pugnantes contr● spiritual ; that is , fighters against the spirit ; or it may be considered as it looketh especially to the operation , or work of that spirit in a mans self , and so it is that peculiar blasphemy spoken of , matth. . . which when all other blasphemies are declared to be pardonable , is said never to be pardoned . ●his is the highest degree of blasphemy , which may be so , . in that it is not at any time fallen into by a believer or an elect. . that it is not often fallen into , even by others that are reprobates . . that it is hardly known to the person himself that is guilty of it , but much less to others . . that it is never repented of , and ( we think ) doth never affect , because it is never pardoned ; all other sins are pardonable , and many are actually pardoned . . this sin then is not every sin , though all sins grieve the spirit , ephes . . . nor . is it any sin of infirmity , or of ignorance , even such as pauls was : nor . is it any sin ( even though against knowledge ) committed against the second table of the law , such as david fell into , and may be pardoned : nor . is it every sin that is against christ and clear light , for peter denyed him , but it was of infirmity , matth. . ● . but this sin is . in the main of the gospel , and as to its saving work . . it is not only against light , but against the spirits present testifying of it , or bearing witness to it , and after fore-going convictions yielded unto in some measure , and sticking or lying on as weighty , and making the conscience to challenge , as may be gathered from hebr. . . it is not in one particular sin or act , but in a total and resolute opposing of the truth , whereof men are convinced , seeking to bear it down in others , and to extirpate it out of the world , as the pharisees did , matth. . who not onely rejected christ as to themselves , but opposed him in all others , and sought utterly to undo the truth ; this is the heir , come let us kill him , say they . . this opposition flows from malice against the truth , hatred of it , and from accounting it a thing unworthy to be in the world ; not out of fear or infirmity , or from mistake , but out of envy and despight at it for it self : on this account the lord objecteth it to the pharisees , john . . but now they have both seen and hated me , and my father , and matth. . . it is universal against every thing of the spirit , and obstinately constant , without any relenting , grief , or fear , except onely left it attain not its end : the fear of that tormenteth it ; but its malice and hatred groweth , as it is marred or obstructed , being deliberately begun and prosecuted . . it has in it a special contempt of , and disdain at those special means and works of the spirit , whereby a sinner is reclaimed , as convictions , repentance , renewing again to it , &c. thus hebr. . . it doth despight to the spirit , and to jesus christ , as to any application ; it contemptuously rejecteth him and his satisfaction , and any glance of the spirit that beareth that in ; simple contempt , through ignorance and infirmity , is against the son , but this which is thus qualified , is against the spirit , and is never to be pardoned ; the first is against the object christ , but the second is against him who is , or him as born in on sinners by the spirit , and as contemned by them after their being under these convictions , and acknowledging of them ; this irremissibleness , is not simply that the sin shall not be pardoned , for so many sins are to the reprobates ; nor yet simply , because it endeth in final impenitency ( though that be with it too ) since many sins are followed by that also : but we conceive it to be in these : . that seeing this sin ( which can be said of no other sin ) doth willfully , and out of despight , reject christ , there can be no other sacrifice gotten to expiate it , hebr. . ● . there remaineth no more ●●crifice for it , and though the person after the first commission of it may be keeped a while in the land of the living , yet the nature of that sin being to grow in malice , and to reject that remedy there being no other , and this being still willfully and maliciously rejected , availeth them not ; so their sin is never pardoned . . that the person guilty of this sin cannot be renued by repentance , the heart of him suppressing that work maliciously ; this impossibility is not from the inefficacy of grace , but from the order which god hath laid down in the working of repentance , and in the pardoning of the penitent ; so that as he will pardon none but repenting believers , so he will work repentance in none but in those who yield , through grace , to his spirits work. . that god in justice hath sentenced that sin with impenitency , and unpardonableness , making that one sin thus capital and unpardonable ; thereby to scare the more from thwarting with his spirit , he has denyed ever to give them that are guilty of it , repentance , and hath said , that he will plague them with spiritual impenitency unto the end . fifthly , blasphemy may be considered as it is . . doctrinal , or maintained by some men in their tenents , such were those of the old hereticks , such are those of the pelagians , papists , and arminians , as to the nature of providence , and the work of grace upon hearts , or . as it is in expressions indeliberately brought forth , or . in oaths , as when men swear by the wounds , blood , soul , &c. of our blessed lord , which as they are horrible to hear , so is it reproachful to his majesty , that these should be so abused , or . in deeds . writing , painting , acting , representing any thing derogatory to him , which are also charged with blasphemy , in abusing gods name to such ends . . it may be in a high degree , when men act such a blasphemy , or consequently when they punish it not , when we do not rent our cloaths ( as it were ) at the hearing and seeing such things in testimony of our sorrow and detestation ( which was the sin of the princes , jerem. . verse , . who though they were some-what displeased , yet they had not zeal vigorous against that wicked deed of the king : ) when we have not suitable hatred against such & such blasphemous doctrines , rev. . . much more if we extenuat● them defend them , or plead for them , or . it may be either , as we are guilty of it by our own deeds , or when we make our selves guilty of the blasphemy of others , as having sinfully occasioned it to them , tempted them to it , and laid such and such a stumbling before them , as is said of david , sam. . . and of the jews , rom . . that they caused others to blaspheme the name of god because of them ▪ thus christians , especially those who have a profession beyond ordinary , and particularly wives and servants , by their miscarriages become guilty of the blasphemy of others , against godliness , and such and such duties of religion , because they give occasion to it , though that make it not a whit the less fault to them that blaspheme : see that casten up to his people , ezek. . . ● . o how tender should professors be in this matter ! lest ungodly men get occasion to speak ill , who lye a● the wait to catch all advantages to fortifie themselves in their natural prejudice a● godliness , and draw their conclusions from miscarriages , not so much against the particular persons miscarrying , as against the way of god , and the whole generation of the godly . there are these things especially that make others blaspheme , . some gross out ▪ breaking as david ▪ adultery , . pride , passion and contention amongst godly men , when they walk as men , cor. . and . and contentiously , corinth . . , covetonsness and earthly-mindedness , . manifest unsingleness , and self designs , driven under a cloak of religion , which maketh them call all that are religious , cheats , . sinful shunning ; and shifting off suffering , . undutifulness of inferiors in the several duties of their relations to superiours , as of wives to husbands , of servants to masters , of subjects to magistrates , pet. . . tit. . . . . . following of errours by professors , pet. . . . blasphemy , may be considered either as it is , here in the way by men living , or as it is by them in the place of torment ; who keeping still , no doubt their former wicked nature and corruption , and not considering god. as he is in himself but as they feel him in the severity of his justice punishing them , cannot have good thoughts of him , but will fret at his power and justice ▪ which they cannot get free of , though it is like , after their sentence is past , this is to be considered , as a part of their cursed estate ▪ and doth increase meritoriously their judgment , as blasphemy in the way did . these wayes of breaking this command spoken unto are more gross and extraordinary : we should now speak a word to such as are more common in our practise , and these are of two sorts . the first is more gross , when the name of god , or any thing bearing the name of god as his ordinances . word , sacraments , prayer , &c. are prophaned , out of duty . this is done . . when these are mocked , or scorned , which is a high degree of prophaning his name , . when the scripture-phrases , expressions , or terms are baffled ( to speak so ) to our sinful scoffing , jeibing , and geiring of others , though we do not directly mock or geir at the scripture it self . , when in ordinary discourse , and unnecessarily , gods name is used , though we intend not swearing , neither think that we do swear . . when ordinarily upon such and such occasions ▪ the lords name is used in irreverent , and unwarrantable exclamations , as , o lord , o god , what is this or that , &c. i hope in god , or trust in god to see such a thing , &c. and possibly sometimes in passion . . when it is used in way of by-word , or of certain irreverent prayers , when a person is troubled and grieved , and would express that passion at some thing that falleth out not desired , god help me , god save me , what is that ? what mean ye ? god forgive me , god bless me , for gods blessing do such a thing : if god will , in gods strength , and i trust in god , &c. i shall do such and such a thing : for gods sake do this or that , &c. . when it is used in meer complements , god keep you , god be with you , god bless you , &c. which , with many , are too ordinary complements . . when it is used lightly in way of asseveration and indirect swearing , god a bit , god have me , if it be so , &c. . when it is used in a senseless and superstitious custome , upon such and such particular occasions , as when men say , o , god be blessed , and god bless at sternutation or neesing ( which plinius reporteth to have been used by heathens , and particularly by tiberius , who was none of the most religious men ) god be here , god be in this house , when one entereth into a house ; or when the clock striketh . the second way ( which is less gross , but more ordinary ) whereby we fail in reference to this command , is in lawful and necessary duties of worship , by sinful and unprofitable discharging of these ; whereby the name of god is often taken in vain , and his holiness which he loveth prophaned : this fault and failing is two wayes fallen into . . in respect of the manner of going about such ordinances or duties of worship . . when the lord is not sanctified in them , nor the rule and manner prescribed by him , kept ; this way , sinned nadab and abihu , levit. . by their offering of strange fire . the lord complaineth of israel as guilty of this , esai . ● . compared with matth. . . . while they drew near with their lips , and their hearts were far away , they worship me in vain , saith the lord , teaching for doctrines the commandments of men . . when men use not such ordinances , and perform not such duties profitably , when prayer , reading of the scripture , sacrament , sermons , &c. want their native fruit , then his name is taken in vain , and in that respect his ordinances frustrated and made , as if they had not been used or performed , so cor. . . to receive the grace of god in vain , is to miss or let go the benefit of it , and to frustrate and disappoint our selves of the native end and use of it ; this is the first way in respect of which our duties are in vain as to god , so as he will no● regard them . the second way is as to our selves , and here again we may consider the taking of the lords name in vain , in ordinances and duties two wayes , either . simply , where there is no honesty at all in them , not fruit from them , but meer hypocrisie , or at least hypocrisie in such particular acts. or . when it is comparative , that is , though there may be some reality and fruit , yet considering what it should be ; yea , considering what means the person hath , there is a great defect as to that which should and might have been ; thus were the hebrews challenged , hebr. . . not that they were altogether fruitless , but that they were not so fruitful as under , and by such means they might have been , and that therefore they had in a great part used them and received them in vain ; this may and often doth befall even those who have some measure of sincerity , yet fall far short of what they might have attained of the knowledge of god , and of other blessed fruits by the right improvement of the means they had . we may add a third way how his name is taken in vain , and that in respect o● it self , or of the ordinance or duty ; what indeed it is , and in respect of what it appeareth to be , when the shew is much more than the substance ; and when the sincerity , reality , and inward reverence and esteem of our heart in nameing god , keepeth no just proportion with the words of our mouth , and our large external profession ; thus did the pharises , and thus do all hypocrits take and bear gods name in vain , not being at all answerable to what they seem to be ; thi● may be also in others comparatively , in respect , . of the law. . in respect of the means we have , . in respect of our profession . that our conviction may be the clearer , let us see what belongeth to the righ● going about of duty , or to the suitable mentioning of the lords name , the want whereof , or any part thereof maketh us more or less guilty of taking it in vain . then there is a necessity that we propose a good and right end , and al●● singly at it ; for if all things should be done to gods glory , this of the naming of the lord should be in a special manner so : this is a mans call to pray , preach ▪ hear , &c. to wit , the concernment of gods name , that is , . that god may be honoured . . that we our selves , or others may be edified . . that a command may be obeyed in the conscience of duty ; those then who adventure to profess or name god , or to go about any ordinance , seeking themselves and not the lord , as is supposed men may do , cor. . . . out of envy ▪ as they did of whom paul speaketh , phil. . , . , to be honoured of men , as the pharisees designed by their long prayers . . for the fashion , or out of meer custome . . for making peace with god , by mentioning his name so often in ordinances , mis-regarding and taking no notice of the mediator in the mean time : these i say and such like will meet with that sad word , in vain doy worship me . . there is a necessity of a good principle in naming the lord ( to speak so ) both of a moral and physical principle : the moral , is conscience , and not custome , which falleth in with the end , the physical is the holy ghost , cor. . . no man calleth jesus lord , but by the holy ghost . . a renewed heart , thus duties must be done with the spirit , as well as with the understanding . sincerity , as to the exercise even of the natural faculties ; thus what ever unrenewed men speak in duty , without the spirits influence and exercise of grace , they make themselves guilty in it ; and , when they say , what in sincerity they think not . . it is necessary that that principle act in the right manner , that is , , sincerely . josh . . . . in fear and reverence , eccl. . , . . with faith an drespect to jesus christ , heb. . . . with judgment and understanding . to speak of him , not knowing what we say , or to whom we speak , wrongeth him : thus ignorant , passionate , rash , irreverent and inadvertent mentioning of god , or medling with any ordinance or duty , wrongeth him , and is a bringing of vain oblations , which he expresly forbiddeth , esa . . . . when ever we make mention of god , we should study to be in case to mention him as ours , as our god and father in christ , in all ordinances and duties , that is , . taking up our natural distance . . looking to christ for removing of it . . resting on him , and making use of him for that end . . delighting in the mentioning of god as ours . . with thanksgiving and blessing , when ever he is named , as the apostle often doth . . it is required in respect of the use , fruit , and effect , that something which is profitable may remain and stick with us , according to the nature of the duty which is gone about , or the way of mentioning god , such as some conviction and testimony of the conscience . . that gods honour ; . the edification of others in way of instruction , or conviction , or of reproof , or of comfort , &c. . my own edification and spiritual advantage , or , . my own exoneration and peace , as to the performance of such a duty , were in some measure of singleness aimed at and endeavoured ; and as there is a missing of any of these , repentance should be exercised , and faith for pardon ; some fruit , some sense , some lesson , some discoveries , some convictions , &c. would be sought after to remain . when these or any of these , ( if all the rest of them can be altogether without one ) are wanting , this command is simply broken ; if in part they be wanting , it is comparatively more or less broken . let us then take a view in particulars . . look to our profession , oh! what emptiness is there , much more appearance and shew , then reality and substance ? yea , what desiring to seem something , rather then to be ? if our professions ( who are least in them ) were met and measured by our reality , o how lamentable vast a disproportion would be found ? the one would be quickly found much broader and longer then the other , the outer-half much bagged as it were , being a great deal larger then the inner , even where there is most sincerity and reality . . look through publick duties , if there be not much taking of gods name in vain , in hearing , praying , praising , using the sacraments , &c. and if so , o what a libell might be drawn up against us from every sabbath , prayer , sermon , &c. whereof we often cannot tell what fruit remaineth , except it be sin , guilt , and hardness ; and therefore doubtless his name is much taken in vain in them . . look through private duties in families , reading , praying , singing , conferring , catechifing , saying grace , or seeking a blessing , and giving thanks at table ; how little regard is often had to the name of the lord in these ? and how little care and pains is taken to walk by the former rules in them ? . look through secret duties , betwixt god and you , how ye pray in secret before god : ah! often so , as ye would be ashamed to pray before men ; how do ye read , meditate , &c. in secret ? how do ye joyn in prayer with others ? which in some respect is secret ; god knoweth how poorly we acquit our selves in these ordinarily , and how much we take his name in vain in them . . look through occasional duties , wherein ye have occasion to make mention of god with or to others , as when upon any emergent of providence , we will say , it is gods will , god hath done it , god is good and merciful , &c. or in any particular duty of christian communion , in instructing , comforting , admonishing , or convincing of others , or debating with them ; how often , when the scripture , and the name of god will be in our mouths : in these , and the matter of debate may fall to be some of his ordinances , will there be but very little reverence and respect to god in our hearts ? . consider how this sin of taking his name in vain is fallen in by writing , not only when treatises are written , but almost in every epistle or letter , there will be found some prayer or wish , for fashion-sake , wherein there is but little conscience made to have the heart joyning in it ; how much irreverent using of the scripture and of gods name , is there in writing of letters , particularly of burial-letters , thus . it hath pleased the lord , it hath seemed good to god , it hath pleased god or the almighty , &c. i am not condemning the thing simply , but our way of abusing it , . look through accidental mentioning of god ( if we may say so ) in saluttations , god save you , god be with you ; in prayers for children , evidencing rather our fondness on them thereby , then our love and reverence to the name of god ; for such as are in any present hazard , god save ; for any favour , curtesie or complement , god bless ; these are good ( as the apostle saith of the law ) if used lawfully , but they are often sinfully , rashly , ignorantly , yea prophanely abused , we having often more respect to them we speak unto , then unto god. i would not condemn the use of them being duties , but exhort you to gard against the abuse , and to use a grave , reverent , understanding , and sensible way of expressing of them , or of any thing like them . . consider narrations of scripture-stories , or other stories , questions , tales , &c. wherein the name of god is mentioned , and possibly when we tell them , to make a sport of them , and to make merry with them ; how often is his blessed name taken in vain in them ? certainly the mentioning of his name were often better forborn , then so irreverently used . . consider the usurping of gods attributes , or of an interest in him , rashly , as when men confidently , yet without all warrant , assert god is mine ; i trust in his mercy , sweet christ my saviour , my mediator : ah! how often is this , which is the very crown of grace , to wit , in gods doing good and shewing mercy , abused and prophaned most sinfully and shamefully ! there is one particular , which yet remaineth to be spoken of on this third command , which concerneth lots , omens , superstitious observations and such like , whereby the name of god is wronged , in being not only slighted , contemned and taken in vain in these events ( which yet are guided by him ) but the disposal of things , which is due to god , is denyed to him , and attributed to chance , luck , fortune , and such like . we shall then : . shew what lotting or lottery is . . how it concerneth this command . . distinguish lots , into several sorts . . shew what are lawful , and when they are lawful . . what are unlawful . a lot or lotting is , the committing , of the decision of some thing , in an immediate way to divine providence , without the intervening causalities , or influence , of any second cause , to sway in that decision : so that when the thing falleth out , and is decided , there can be no reason given , why it is so on mens part , but that the lord was pleased to dispose : as it was in that instance of lotting , about the election of the twelve apostle , in judas his room , acts . so from prov. . . it 's clear that that is a lot ; whereof the whole disposal is of god : and therefore it is said , chap. . . to cause contentions to cease , and to part betwixt the mighty : because none can quarrel , concerning that which man hath no hand in . a lot may be many ways appointed , either by the throw of a dice , or the like ; or by some other mean putting difference , betwixt one and other , even as men shall appoint : as when it is ; by what beast they shall first see , by what saying , or by what book they shall first hear , or look on ▪ &c. onely we think lots differ from omens , or superstitious observations , thus : . lots are to decide betwixt two ; the other are collections , which one may make concerning himself . . lots follow on some appointment that is mutual and are free ; the other may be otherwayes . that lots in the use of them , concern this command , these things will make it out several wayes . . that which putteth god to it , in an immediate way , concerneth this command , especially ; i mean , whatever putteth him to declare his mind , or reveal himself , that putteth him to it , and is a special implicite invocating of him : but lots or lotting , putteth him to it , in an immediate way ; for , . none other can dispose of them but he , prov. . . . what is discovered by those lots , is either gods mind or the devils , or is by chance ; but it cannot be any of the latter two , therefore it is the first . . it is the putting him to it , more then he is by prayer : because , . it is by an extraordinary way , and often added to prayer . . it is for the manifesting of a secret decree ; for by it , we are to understaud , what god has appointed , and eternally decreed , concerning such an event . hence it is , that in scripture , prayer is so often , if not alwayes joyned with it ; and therefore it must in a special manner belong to this command : yea , if god be slighted in it , he is wronged : if acknowledged according to his interest , he is in a special manner concerned , where he wholly ordereth the thing . . it is either a mean , appointed by him to understand his mind or not ; if appointed by him , then it is in so far his ordinance , and his name is concerned in it ; if not , then it is abused . . the medling with gods secret , or with his will , or way of revealing it in his providence , must belong to this command ; but this especially , meddleth with all these : therefore , &c. . that which cannot be gone about , but the name of the lord , is either wronged or honoured , in it : must necessarily belong to this command , for that is the scope of it : but none can lot without either depending on god , for the ordering of , and acknowledging of him in it , when it is done ; and so without honouring him , or neglecting him , and so taking his name in vain . . by miskenning his providence , and thinking to get that decided some other way . . by irreverent going about it . . by attributing it to some other thing . . by not acknowledging god in it , nor submitting to it , when done so . so then these three wayes men fail , and take gods name in vain . . before the lot. . in the time of it . . after it is past . lots , are ordinarily divided into three sorts . . divine , which are from extraordinary warrants . , devilish , wherein the devil is either invocated , or , in circumstances , the decision is put to him , and guided by him . . humane , which are ordinarily gone about amongst men . again , they are divided : . in divinatory . . consultatory , whereby men find out somewhat that is secret , as soul found out jonathan ; or are led to some duty . . divisory . by such the land of canaan was divided , joshua . . . lus●ry , or , for play : this division is large and comprehensive , and hath several steps , according to the weight of the things , as they are greater or smaller , or indifferent . conce●ning them we say : that all consultatory , and divinatory lots , except ly an extraordinary warrant ▪ are unlawfull and a tempting of god , who has now given us other wayes and means , to direct us in what is meet for 〈◊〉 to do , concerning those devilish lots , there is no question of the abominablen●ss of them ; such as fore-telling of fortunes , horo-scopes , or deaths ; the finding of things lost by naming of all suspected persons , turning the ri d e , &c. yet . we dare not condemn all divisory lots , if rightly gone about . be●ause , they are frequently made use of , in the scripture : joshua . , , and &c. acts . yea , they seem to be from the light of nature , jona . . the use of them , is moral and perpetual , prov. . . to cause contentions to cease , and to part between the mighty . . when they are rightly gone about , they are a honouring of god , and are a manifest acknowledging of his providence . i say , rightly gone about : where , . the matter should be weighty or of some consequence ; that is , it should either be weighty in it self ; or it should be so by some con equence , or inconvenience ; making a light thing in it self weighty , otherwise it is ( as swearing is , in a matter of no moment ) but a baffling of his ordinance . . it should be necessary , that is a thing , that without many inconveniences , cannot be in another way decided : otherwise to put god to reveal his mind , in an extraordinary way , when there is an ordinary at hand , is a tempting of god ; even as , to leap over a wall is , while there is an ordinary passage to go thorow by . . it should be with a due respect to god , acknowledging him , to be the decisor , calling on his name in the use of it , and looking to him for the decision , as we see almost in all lottings , and even of those heathens , jonah . . it should be gone about , in the right manner . . with reverence , as if we were to hear god pronounce the sentence , and speak his mind ; as while saul is a-taking , the people stand before the lord , sam. . , . . in the faith that god guideth it ; and so , without anxiety and fear . . in singleness , committing it to him , even in heart , as well as in appearance ; abstaining from all fraud or tricks , or any thing which may have influence , as a second cause , to mar or cast the decision ; this were a high way of mocking god , to put the decision to him , and yet to endeavour to give the answer our selves , lastly , after the lot , there should be a reverend acknowledging of gods mind , without fretting or grumbling , and a chearful submitting to it , as we see in all the cases instanced in scripture . these rules being observed , we think that for dividing of stations or charges ; or of portions , which cannot be other-ways done , without offence or prejudice ; lots may be used . yet , i would say these few things , for caution here : . ye should not in petty things use them , when the matter is of no value at all , or of very small value ; so that ye are indifferent , how it falls out : or when it is not of that weight , that ye would give an oath in it ; but rather quit it , ( and there would be here a proportion kept , ) ye should rather in such a case hazard some loss then put it to a lot , out of that reverence ye owe to gods name : all the cases in scripture are weighty : in your ordinary merchandize , i desire you to remember this : . ye should not fail to use your reason , and honest skill , more , in sharings and divisions , for preventing of a lot. folks sometimes , betake themselves to these for case , when yet their reason , rightly made use of , might bring to a satisfying decision . god hath not given reason to man in vain , or for nought : when reason then may do it ; essay it , and forbear a lot. . let it be in such a matter , and so used , as ye may seek god in it , and in-call his name by prayer : to lote in a thing , that folks will not , or dare not pray in , agreeth not with scripture examples , nor with that tenderness which a believer should have at such a time : it should then be in a thing respecting a promise . on the contrary , we may see how men fail here , . in weighty things , by not keeping the right manner before the lot , in the time of it , and after it is past , when it endeth not strife . . in trivial things , by making this too customary ; so that folk use the lot almost in every thing , making that which is extraordinary to become ordinary , contrary to the nature thereof . it is an ultimate judge and decider , even as an oath is for ending all controversies : it is like unto moses ( as one saith , ) the great matters should be reserved to it ; yea , it is greater then moses , its god himself , thus in his providence passing a decision ; the lesser things would be other wayes decided . . we may gather from what is said , what is to be thought of such games and pastimes as run on lottery ( having that for the very foundation of them ) and have an immediate dependance on providence for the issue of them . . that they are lottery cannot be denyed , for they have all that is in lotting ; there is in them a putting of things to a doubtful event as to us ; and that event is guided either by god , or by some other , and which-ever of the two , we say , it will be a breach of this command ; so trivially for our pleasure to take the name of god in vain , as many formally do ; for none can tell , how such a thing will come to pass by any reason . . that to do so , or to use a lot in this case is a sin , may also be made out clearly . . because it is against the end of lots , which is to divide or decide where there is controversie , and so it interverteth their end , and becometh sinful ; even as swearing where no controversie is , is a sin . . there is either no necessity at all to take that way , orthere is but a made-necessity of our own , it must therefore be a tempting of god ; as suppose this to be the end of lotting , to know in the upshot whether so much money should belong to you , or to me ; no doubt , that point of right to whom the money belongeth , may be decided as well at the entry ; therefore this way of decision is in vain . . that lotting which hath in it no reverence to god , but baffleth his name , nor is consistent with the right manner of lotting , cannot be lawful : but this is such : for it is not only , de facto , contrary to the former rules , but in its own nature is inconsistent with them : this is clear , . from the great frequency of lot●ing in these games . . in the little dependance on god for the event that is in them ; and indeed a spiritual frame of dependance on him , cannot well , if at all consist with them . . from its inconsistency with serious prayer : what ! can or dare men pray in earnest for gods guiding in these things , in every throw of dice , or shuffling of the cards ? or in faith expect still the revealing of his decree that way ? or when it is done , and past , can they suitably acknowledge him in it ? men dare not look so seriously on these things , yea , they know they dare not . . that way of lotting ; which cannot but occasion the wronging of the name of the lord , and his providence , cannot be right ; but this is such : for we must say , that either gods hand is not at all in such things , and so we deny his providence ; or we must say that he may be put to it , by this common and coarse way , and that in our sport , and for our pleasure in his immediate providence to declare his mind ; which is a notable baffling ( to say so ) and prophanation of his name ; hence it is that men so often swear , curse , fret , and exclaim in these games at cards , dice , &c. ( wherein chance , luck , fortune , &c. are so much looked to , and in a manner deified ) and altogether overlook and mis-regard the majesty of god , as if he had no providence at all in such things . . what is done without warrant of either scripture-precept or practise , cannot be dose in faith ? now there can be no such warrant drawn from scripture for such playes or games , the very foundation whereof is lottery , and not only accidentally and rarely incident to them , as may be on the matter to other lawful recreations , if that can be called lottery at all , which is rather an undesigned , unexpected surprizing incident of providence ; whereas in the other , the decision by a lot is designed , waited for , and all along the game referred unto , and hung upon : yea , it is insuitable and inconsistent with the scripture-way of using lot is , which is alwayes in most grave and important things ; but this way of ●sing them is manifestly to abuse them . . that which hath a native tendency to make any ordinance of god vile and contemptible , cannot be warrantable ; now that lotting in these games hath such a tendency to make the ordinance of a lot , and of prayer , which should at least be joyned with it , contemptible ; is obvious to any serious and impartial considere● of it , neither can it in reason be thought that , that which is in so sacred a manner , and with prayer to god , to be gone about in one thing , and is by him appointed for such an end as an oath is ; can warrantably be used in a manner , and for ends so vastly different from the former in an other thing . . if lots belong at all to this command , then these lotting-games are unlawful : for they cannot with any religious reason be supposed to be commanded in it , and therefore they must be forbidden . and if in trivial things lots be unlawfull , much more in such games which end not strife and contentions , but often and ordinarily begin them , and bring them to a height : and therefore do the ancients declaim against this as a sacrificing to devils , and invented by idolaters . if it be said here , that these things are thought but very little of by men : answ . it is true , and no great wonder ; for most men use but to think little of the breach of this command . yet are their breaches sinful notwithstanding ; as many take gods name in their mouth lightly , and think but little of it , and yet that maketh not their doing so , cease to be a sin . god hath added his certification here the more peremptorily for that very end , that men may not think little , or lightly of the very least breach of this command ( to let pass more grosse breaches of it . ) if it be further objected here , why may not such playes or games be used as well as other playes , wherein sometimes chance or fortune ( as they call it ) will cast the ballance ? answ . . though in those other , chance may now and then occasionally occur , yet that is but accidental , these are simply , or at least mostly guided by lotting , and immediate providences , and cannot be prevented or made to be other wayes by the best art and skill of men . . in these other games there is an intervention of second causes , and an use of mens parts ; natural and moral , for obtaining such an end ultimate ( in some respect ) and immediate ; as for example , when men strike a ball with a club , or throw a boul to a hole , they are guided therein rationally , as they are in coming down a stair ; and they act therein , as in other things by second causes and use of means , whether of body or mind ; but in these lotting-games it is not ●o , for all is cast and hung upon extraordinary providence , even as if a man , who cannot , would be take himself to swimming in , or walking upon the water , when an other betaketh himself to a bridge , or to a boat. in sum : as lots and oaths are much for one end , to wit , the ending of controversie and strife . heb. . . prov. . . so ought the same rules almost to be observed in them both . then . before the lot we should look to and follow gods call , and depend on him in it . . in the time of lotting , we should act reverently . . after the lot we should reverence the lord , and submit to the event of it as to his mind , even though our frame has not been so right : as an oath bindeth when taken in lawful matter , though there hath been rashness as to the manner , by vertue of gods name which is interposed ; so do lots . because how ever we be as to our frame , it is he who decideth as to the event ; therefore ought that decision to be looked on as most sacred ; god having thought good beside the general rules in his word to give evidence of his mind by lots , as to some particular events ; and though these games at dice or cards may in the compleat frame of them require some skill , how to manage such throws or such particular cards when a man hath gotten them ; yet that , that-throw is such , casting up so many blacks and no more , that such a man hath such cards and no other , that is meerly by immediate providence , and so must of necessity be a lot ▪ or it is by some other means which would ( if assaid ) wrong god also very much : and though skill may possibly influence the event as to the upshot of the game , yet in these throwings or shufflings the●e is no skill , or if there be any thing that is accounted art or skill , it is but deceit , seeing the scope is by these to leave it to providence in its decision . this doctrine concerning such games , was the doctrine of the ancients , who did vehemently inveigh against this sort of lottery , see cyprian de aleatoribu● , who fathereth it on zabulus and calleth it the snare of the devil , and compareth it with idolatry , so ambrose de tobia . pag. . it was also in some councils condemned , can. apost . canon . . con. trull . canon . . this hath been the constant ordinary judgement of protestant writers on this command , and some of them have written peculiar treatises to this purpose , particularly danaeus ; wherein he proveth that such lottry is unlawful in it self , and most prejudicial to men ; this is likewise the doctrine of the school-men , though none of the most rigid casuists , yea it is the doctrine of our own church , these being , as unlawful games , condemned of old ; and of late , to wit , anno . by the general assembly of glasgow , according to a former act of an assembly held at edinburgh , anno . lastly , consider for scarring from such games , these two things . . the contrary events ( that follow most ordinarily on such lottry : ) strifes and contentions are occasioned ; if not caused by them , which are ended by the other , so very different are the events . . consider that most men who use them , fall often into grosse prophaning of gods name , or into high passions at best . an omen , or sign , or token is , when men propose to and resolve with themselves ▪ that if they meet with such and such a thing , they will construct so and so of it , o● when they seek it from god for that end ; thus abrahams servant did at the well seek to know the mind of the lord , and accordingly drew conclusions about it , concerning a wife to his masters son , genes . . so did jonathan about his assaulting of the philistines , sam. . so likewise did gideon about his success against the midianites , judgs . and mary for confirmation of her faith , concerning what was told her by the angel , luke . . this is still to be understood as to some particular fact or event , and not in a common tract , or for the determination of a general truth ; as for example , mary believed that christ was to be born , but knew not that she was to be his mother ; but zacharias , john the baptists father , did ( it seemeth ) doubt of gods power , or of the event or truth of what was told to him ; and therefore he sinned in seeking a sign when the other did not : the philistines sinned most grosly , when they sent back the ark and did hang the decision of that question , whether then plagues came from the hand of god , or by chance , upon the motion of the kine ▪ sam. . and it is alwayes a sinful tempting of god , when men out of curiosity from unbelief , or needlesly , put him to give a sign that they may thereby know his power , will , or wisdom . an observation is , when we gather such a thing from such a providence that occurreth without any fore-casting of ours , or determining with our selves before hand about it , being a meerly surprising unexpected emergent : we shall only say in general concerning omens , and observations , that when they agree not with the word , and our duty revealed and injoyned therein , they are not to be adventured on nor regarded , but utterly slighted , because then certainly they degenerate and become extravagant ; neither are the examples of such who being led by an extraordinary spirit have used them , to be followed by others who have not the same spirit : doubtless it is safe for us to take heed to the more sure word of prophesie , and to follow the unerring rule of the word of god , and not extraordinary examples for which we have no warrant . superstitious observations are not so much about daily occurring providences , which all are obliged piously to mark and improve to the best spiritual advantage , and in the careful marking and suitable improving whereof , there lyeth a special piece of spiritual wisdom , more especially of such providences which may , from the lord , help either to confirm a man in his duty , or deterr him from a sin or snare ; as they are about some set and marked actions of creatures , and these very fechless and silly too ( though i deny not , but that simply they are providences also ) which are reputed to be so many fixed rules and canons of natural wisdom , but really instituted spells , or freets , or the devils rudiments and grammar ( to say so ) to sink mens minds into atheism . and observations are alwayes superstitious , when we collect and conclude that such and such events evil or good , will happen to us , or befall us from such and such occurring works and passages of providence , for which no reason can be drawn either out of the word of god , or out of the course of nature ; in a word , for which there is neither scripture-warrant , nor can any natural cause or reason be assigned ; as for instance , to think , it is unlucky to meet such and such persons first in the morning ( which useth to be called an evil foot ) for a woman with child to step over a hair-teather , for folks to neese putting on their shoes , for one to have salt falling toward him on the table ( the fear whereof ▪ maketh some to suffer no salt to com● to their table ) to have a hare cross ones way , to burn in the right ear , to bleed some drops of blood , &c. again to think , that it boadeth good luck for folks to have drink spilt on them , to find old iron , to burn on the left car , to dream on such and such things , &c. there is a multitude of such freets and superstitious observations , which many retain still , and but few without some and free of all ; a sin from which it is to be feared the land hath never been thorowly purged , since it was pagan ; a sin very natural to men , and which hath amongst christians its observable increase and decrease , according to the more or less free course and success of the gospel ; all christians should abhor such freets , as smelling strong of much ignorance of god , of much atheism and paganism . of this sort , or very like them is , folks meeting with such a word in such a sermon , which may have some allusion , or seeming answerableness to a case , or particular , formerly dark , or doubtful to them , which they take for clearing of them , or deciding of the thing without due examination thereof , according to the true meaning of the scripture , and the analogy of faith : and their having such a place of scripture brought to their mind , or at the first opening of the bible cast up to them , which they look on as more befitting their condition , and that because so suggested and cast up , without pondering the word it self : and lay more weight on that word on that very account for solving of such a doubt , and for clearing and determining them as to such a thing , then on any other having the same authority , and no less , and it may be much more suitableness to the thing , without any further tender and serious scrutiny , as if that were of special and extraordinary revelation of gods mind to them thereabout ; which is a most dangerous practise . and ( as we discoursed before on the practical breaches of the second command ) is to make a weerd or fortune-book of the book of god , which he never appointed for such an end ; again i say , a most dangerous practise , and yet too frequently incident to some religious persons , especially in their trouble aud difficulty , whereof some stupendious instances might be given , which would fright all from ever daring any more to adventure on such a practise not bottomed on the word it self , which god hath certainly given to his people to be used by them with christian prudence , according to its own principles , and not to be lotted with , or to have their state or condition , or the decision of what they are dark or doubtful about , at hap-hazard cast on it , according to their own groundless fancies and imaginations . we come now to the threatning or certification wherewith this command is pressed , the lord will not hold him guiltless that taketh his name in vain . in which , three things are contained : . the fearfulness and terribleness of the judgement and punishment , whereby the lord will avenge the breach of this command . . the extent of it , as to every particular individual person sound guilty , the lord will not hold him guiltless . him , whoever he be , whatever he be ; if there were but one , he shall not escape ; and if there be many , not one of them shall be missed or passed by in this reckoning . . there is the peremptoriness and infallible certainty of it , god will not be disswaded from it , nor will he alter this sentence , but it must and shall stand against him . the punishment is implyed in that , not to be holden guiltness , wherein there is more contained then is expressed , implying these three : . that he shal not be forgiven nor absolved , and so shall never enjoy gods favour and friendship , which no man , who hath sinned , can without pardon , enjoy ; thus the judgement is negatively to be understood , he shall never enter into heaven , nor see the face of god , if he repent not . . positively it implyeth that he shall be found guilty , and shall be dealt with as a guilty person , that he shall be eternally condemned , shut out from gods presence , and cast into hell to be there tormented for ever and ever . . eminently it implyeth a very high degree of punishment , that the degree shal be eminent , and that in respect of other sins this sin shall have a peculiar weight added unto its curse , and be ranked amongst those sins which shall be in the justice of god most severely punished ; a particular instance , and proof whereof , i● in hypocrites , whose judgement shal be in hell amongst the sorest ; the hypocrites portion of wrath will be a large portion . the peremptoriness is implyed in these words , the lord will not bold him guiltless , the lord will not , &c. which implyeth . . that sinners shall be reckoned with and judged for sin , in which reckoning this sin shall be especially taken notice of . . that all sinners shall be summoned to appear before the judgement-sea● and tribunal of god , and have their particular libel and accusation of their particular sins , wherein this sin shall be particularly taken notice of , as a main article . . that there shall be a sentence and doom passed upon the guilty , and that who ▪ soever shall be found guilty of this sin , shall find d●vine justice severely passing sentence upon them . . that there shall be a holy rigid execution of that sentence without mercy , by a high degree of wrath upon all who shall be so sentenced . if any ask , how this threatning is to be understood ? for answ . we should distinguish betwixt such , who repenting for it , do by faith in christ make peace with god , and others who continue in it without repentance : and so say . . tha● it is not to be understood , as if the breach of this command were declared to be simply unpardonable to any who shall be guilty of it ; for that is neither consisten● with the grounds of the gospel , nor with experience , whereby it is found tha● grace often extendeth it self to the pardoning even of such . . but that it is in it self a sin most hateful to god , and a sin that bringeth great wrath on all that are guilty of it , and shall be found to be so , before his judgement seat. . it sayet● that all who are guilty of it , while their peace is not made with god through jes●● christ , yea in some respect there-after , should look on themselves as thus highly guilty ; and that all who are not pardoned , should account themselves to be lyable to this stroke of wrath , and to be under this sentence of the law that standeth particularly pronounced against them . . it sayeth , that men do by this sin , exceedingly hazard their eternal salvation , and that their repentance is rare , and so likewise their pardon ; it being found in experience that men , habituated to th●● sin of taking gods name in vain , do but seldom get repentance . . that whe● repentance cometh , and is given , such as are guilty of it , will be in an especial manner challenged for it , and found to be in a high degree , bitter unto them in all their after-reflexions upon it . . that it will very readily have much influence in m●●ring a mans peace , and obstructing the intimation of gods favour , and the joy of his salvation , even when it is pardoned ; as we see in david , who made the name of god to be biasphemed , and was therefore put , psalm . to cry and cry again for the joy of gods salvation ; for removing ( amongst other reasons ) of that scandal . and withal , it bringeth on temporal judgements , as it did on david , sam. . . that when it is pardoned , it will in the sad remembrance of it , make the● loath themselves , and walk humbly , softly , and in the bitterness of their souls ; and withal , to think much of , and to magnifie , and wonder at grace that did ever pardon such sinners , as it did paul , who loatheth himself , and highly exalteth grace on this account , that it pardoned him who was a blasphemer : as for such who never betake themselves for pardon , nor obtain mercy , it has these effects ; . it maketh their conscience lyable to the sore and grievous challenge of this sin , and to the plain and sharp threatning that is pronounced against it , which being despised , and god himself much wronged thereby , cannot but bite , nay , gnaw the conscience so much the more . . justice hath a clear ground to proceed upon against them , not only as sinners in general , but as guilty of this sin in particular , and so because of it , in a special manner lyable to wrath . . an eminent degree of wrath in hell ; for as there are different degrees of torment in hell , so this sin , no doubt , will make those who are guilty of it , share of that torment in a high degree . . that it further hardeneth and incapacitateth for pardon ( though not simply ) the persons that are guilty of it . if it be asked , why this sin is so threatned and punished even beyond other sins ? answ . because it is accompanied with the most hainous aggravations , and so draweth on the greatest guilt ; as . it is a sin immediately against god himself , and is not , as sins of the second table , nay not as other particular sins of the first table , whereby men divert from god to idolatry , giving to idols what is his due , or turn their back on him , or slight his commanded worship , as in the first , second , and fourth commands ; but this doth immediately and directly , and by commission terminate on god himself most daringly and presumptuously , as it were baffling and affronting him who has made himself known by his name . . it is the fruit , sign , or symptome , yea , and cause of the most gross atheism in the heart , and enmity against god ; for it is his enemies property to take his name in vain , psalm . . it cannot be in the heighth ▪ but where atheism is , and the awe of god is not ; and where there is much of it , there is proportionably much atheism ; it speaketh forth plainly , that there is no right knowledge or faith of his greatness , holiness , power , justice , &c. which would make men fear him , and stand in awe of him ; hence ordinarily those who are gross in this , are other wayes gross in many other things ; for it fitteth and disposeth for atheism , and it inureth and habituateth a man to contemn and despise god , whereas , on the contrary , if a man make conscience of any thing , it will be of this . . it is that which dishonoureth god most amongst others , and giveth them occasion to blaspheme , as davids sin did , and as those false prophets and seducers with their followers are said to do , petr. . verse , ▪ and where this prevaileth , all religion is accounted among such , but as a fancy and nothing , and therefore he will punish it severely . . it is often and most ordinarily the guilt of such as acknowledge god in profession , but in works deny him , and do not worship him as god : it is against light and convictions , yea , and professions of an interest in god ; therefore , there is an emphasis here , the name of the lord thy god. . it is not so of infirmity , as other sins , which pleasure or profit may push men on to ; there is ordinarily here none of these , but either simple atheisme ; or prophane custome that maketh it so much the worse , that it is customary . the second reason why the lord thus threatneth and punisheth that sin , is that he may thereby vindicate his own holiness , and imprint the awe and terribleness of this great and dreadful name the lord our god , upon the hearts of all , it being one of the greatest benefits bestowed , or which can be bestowed upon men , to wit the manifestation of the name of god , when it cometh to be abused ( being the abuse of the best thing , and so the greatest abuse ) it is the more severely avenged , and thus one way or other the lord will have his holiness and greatness known amongst all his creatures ; and therefore , whosoever shall think little of his blessed and holy name here , and thereupon baffle and prophane it , god shall make them think more of it hereafter , when he riseth up to take vengeance . . he so threatneth and punisheth it , because men take a liberty and latitude in it , in formal praying , rash swearing , jestings , writings , tenents , disputes , plays , by lots , &c. and therefore he putteth the greater stamp of his indignation on it , either to restrain them from that liberty , or to make them smart for it ; and men also but very seldom severely punish it , therefore he himself will. if any should ask the cause , why men do ordinarily take so little notice of this command , and so generally sin against it ? i confess it may be at the first wondered at , considering that it has such peremptory threatnings , and is very often followed , even here in this world , and in the sight of men , with shame and visible judgements ; and that there is ordinarily no profit , no● credit , nor any such satisfaction to carnal lusts or pleasures to tempt and push on to it , as are to other sins ; and that yet , notwithstanding all this , men should so frequently sin this way , must be also as wonderfull as it is abominable . but we may conceive it to proceed from these causes . . much atheism , and the little heart-esteem that there is of god , and of his majesty ; the little faith that there is of his dreadful justice , and severe and peremptory execution of his threatnings ; little of these within , maketh men careless to be watchful , and what wonder if this break forth , when in his heart the man sayeth ; there is no god ; then this followeth , as is clear , isai . . in sennacherib , who when once he saith , who is the lord , then he treadeth on his name . . there is a natural pride and stout-heartedness in men against god , flowing from the former , whereby they set their mouth against god , and think it is a piece of bravery not to stand in awe of him ; and ( as goliah did ) to defie the living god , and to contemn and trample upon all religion and holiness which appears sooner and more clearly in nothing , then in stout words against the lord , mal. . . and in prophaning of his name ; hence it is to be observed , that where this sin reigneth , there is either a height of desperate security and stupid senselesness , or a devillish gallantry in contemning god and all religion , all prayer , and other spiritual exercises as not becoming pretty men , or men of spirits ; as if , forsooth , topping with god , and bidding a defiance to the almighty , were true knowledge , and the grand proof of a brave and gallant spirit , and of a pretty man : o! what a dreadful length is this that men are come ? to say in effect , who is the lord , that i should reverence his name ? . the devil knowing well both these , taketh occasion to stir men up to it ; and what by offering occasions of irritation to vent their passion , and what by habituating them to it from custome , and the example of others , whereby keeping them off some other sins which others may be guilty of , he is in gods righteous judgement permitted to harden them in this . . there may be also something in the nature of this sin , because it doth not ordinarily wrong others externally , or because it may be in a truth , or in profession of duty , o● in worship ; or because it may be fallen into inadvertantly without fore-thought or deliberation ; therefore the devil hath the greater advantage to drive men on to it , if not by swearing falsly , yet prophanely and rashly ; if not by god , yet by some creature ; or if not so , yet by formal and fruitless discharging of duties , or by some other way ; and because ordinarily there is no such evil that sticketh thereby to others , as to make them resent it , nor no ill meant to themselves , as they in their proud self-love , do conceit ; therefore they are the less affraid of it before , and the less challenged for it afterward . let us make some use of all this in a few words . . then see , and gravely consider what sin this is , what wrath it deserveth , how far , and how wide in its guilt it extendeth it self , and what severe reckoning will be for it ? o then ! what is your hazard , and what will be your sentence when this judgement shall be set , and when the judge cometh to pronounce it ? tell me , who of you will be able to purge your selves of this guilt ? this sentence may , and will one day make many of you to tremble , when the lord will say ; man , thou tookest my name in vain in such a company ; at such a play and sport , in such a contest , in such an oath , yea , in such a prayer , &c. here is your sentence , i will not hold you guiltness , but guilty for this cause ; this , this is the truth of god , if we believe his word , yea , whether we believe it or not . let me therefore speak two words further to all of you , old and young , godly and prophane , rich and poor , &c. o take more notice of , this sin , and be more watchful against it , think more of it , and look more to every way it may be fallen into ; and by all means study to prevent it , fear to name the great and dreadful name of the lord our god irreverently ; tremble when ye hear it named ; and when ye read , hear , pray , or do any duty , as ye would eschew this curse and threatning , and be found guiltless in the day of the lord , eschew this sin of taking his name in vain . for helps to this , let me commend unto you , . a serious endeavour to walk under the impression of gods greatness , and to have your heart filled with his awe ; if his fear be in the heart , there will be expressions of reverence to his name in the mouth . . believe , and be perswaded of the reality of this truth concerning the terribleness of the reckoning for this sin , and the fearful judgement that will certainly follow it . . use and mention his name reverently in prayer , hearing , conference , &c. for , habituating our selves to formality in such duties , maketh way ordinarily for more gross violations of this commands ; and study to be more affected even when narratively ye are telling something wherein his name is mentioned , then otherwise . . tremble at this sin , and suitably resent it ; when ye hear it in others , be affected with it , and labour to make them so , that ye may thus train your selves to an abominating of that evil . . let it never pass in your selves , especially , without some special g●ave animadversion : look back on all your life , and see if ye can remember when and where ye were grosly guilty ; reflect on your worship , and observe omissions and defects , at lest in respect of what ye might have been at , and learn to loath your selves for these , and to be in bitterness for them ; especially if the escapes have been more late and recent , let them not sleep with you , lest ye be ha●dned , and the sentence stand in force unrepealed against you ; what ? will ye sleep , and this word stand in the bible on record as a registred ▪ decree against you ? . seek for much of the spirit , for none can call jesus , lord , but by the holy ghost , cor. . . . frequently and seriously put up that petition to the lord , hallowed be thy name , matth. . the other word of use i● for what is past ; i am sure , if we could speak of it , and hear it rightly , there is here that which might make us all to tremble , and evidence convincingly to us our hazard , and the necessity of repentance and flying to christ : tell me , hearers , believe ye this truth , that there is such hazard from this guilt ? tell me ( if ye remember what we spoke in the opening of it ) is there any of you that lyeth not under the stroak of it ? if ●o , what will ye do ? flye ye must to christ , or lye still ; and can there be any secure lying still for but one hour , under gods curse drawn out ? o ye atheists , that never trembled at the name of the lord , and that can take a mouthful of it in your common discourse , and ye who make it your by-word , and mock , or jest ; ye , whom no oaths can bind ; and all ye hypocrites , who turn the pretended honouring of the name of the lord , and the sanctifying of him in his ordinances into a real prophaning of it ; let me give you these two charges under certification of a third , . i charge you to repent of this sin , and to flye to christ for obtaining pardon : haste , haste , haste , the curse is at the door , when the sentence is past already ; o sleep not , till this be removed . . i charge you to abstain from it in your several relations , all ye parents , masters , magistrates , church officers , school-masters and teachers , i charge you to endeavour to prevent this sin in your selves and others : it is sad that the children of many are brought up in it , the most part live in it , our streets are more full of it then the streets of heathens ; advert to this charge , every soul : or . i charge you to appear before this great and dreadful god , who will not accompt any such guiltless , and to answer to him for it . the fourth commandment . exod. . verse . . , . remember the sabbath day , to keep it holy : six dayes shalt thou labour , and do all thy work , but the seventh day is the sabbath of the lord thy god ▪ in it thou shalt not do any work ▪ thou , not thy son ▪ nor thy daughter , thy man-servant , nor thy maid servant , nor thy cattel , nor thy stranger that is within thy gates ; for in six dayes the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day ; wherefore the lord blessed the sabbath day and hallowed it . the lord in his infinite wisdome and goodness , hath so far consulted mans infirmity , as to sum up his duty in these ten commands , called ten words , that thereby his darkness and dulness by sin , might be helped by an easie abbreviation : the first command therefore containeth mans duty to god in immediate worship , requiring that the onely true god should be worship'd . the second stinteth and limiteth men to that worship alone which he p●rscribeth : the third commandeth reverencing of him in all his ordinances , and a reverent manner of going about them , this fourth pointeth out the time which most solemnly the lord will have set apart for his worship , that so he , who is both lord of us , and of our time , may shew what share he has reserved as a tribute due to himself , who hath liberally vouchsafed on us the rest ; which time is not to be understood exclusively , as if he would have onely that spent in worship ( there being no exclusive determination of the frequency of the exercises of worship , or duration of them in scripture , that is to say , that they shall be so long and so often , and no longer , nor oftner ) but that he will precisely have this time as an acknowledgement from us , even as when he gave adam the use of all the trees in the garden , he reserved one ; so when he giveth six dayes to us , he keepeth a seventh for himself . this command is placed in a manner betwixt the two tables , because it is a transition as it were from the one to the other , and containeth in it duties of immediate service to god , and of charity towards men , and so in some sort serveth to reconcile ( if we may speak so ) the two tables , and to knit them together , that so their harmony may be the more clearly seen : it is also more largely and fully set down for plurality and variety of expressions and words , then any other in either of the tables ; yet hath it notwithstanding , been in all times in a special manner assaulted and set upon , and endeavours used to overturn it : satan aiming sometimes to darken the meaning of it , sometimes to loose from the strict tye of observing it , and that not onely by old sabbatarians , anti-sabbatarians , and corrupt school men , but even by those whom god hath made orthodox in the main ; and especially by a generation in these dayes , who having a hatred at all ordinances , and at all the commands of the decalogue , yet do especially vent it against this command ; because in it is contained a main foundation of godliness . as it is wonderfully great presumption for men to assault and set upon gods authority , even where he hath strengthned himself ( as it were ) most , by more full explication , and more large and particular pressing of duty , and forbidding of the contrary sin , as he hath done in this command , more then in any of all the rest ; so it will be necessary before we can speak to the practical part of piety comprehended in it , concerning the sanctification of the christian sabbath , or lords day , either in the negative or positive part of it , to speak doctrinally ( for clearing of the precept ) to these three . . whether this command be moral , and do oblige us in its letter as other commands do . . what is the particular morality of it , and the literal meaning of the words . . how our lords day standeth in reference to this command ? and whether thereby the same sanctification be required as to it , though its institution arise from another ground , then is required to the seventh-day sabbath ? somewhat of all these must needs be spoken unto , and we begin to speak first of its morality before we speak of its meaning , because all dependeth on this , both in respect of exposition and practise ; for if it be not moral and perpetually binding , it 's not necessary either to explicate it , or to study and press the practise of it ; but if it be found to be moral , then no doubt it concerneth us , and requireth the same moral sanctification of a day now as it did before . our assertion then in reference to this is , that , the duty of setting apart and sanctifying of a portion of time ; as it is limited in the fourth command , for gods service as it recurreth , is moral , and the obligation thereunto perpetual , even as in the duties of the other commands ; the obligation to this , being no more dissolved then to those , though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them ; my meaning in a word , is , that a day o● one of seven is as necessary to be kept holy unto god now , ( upon supposition of his determining the particular day ) as it is necessary to hold and keep up the worship prescribed by god ; neither without sin can another day be put in the room of it , more then other worship can be substituted in the place of divinely prescribed worship ; for the time is set and fixt by the fourth command ( pointing at a solemne and chief time ) as the wo●ship it self is by the second . for clearing of this , consider , . that we mean not here moral-natural , as if without any positive law , such a thing had been binding ; no , but moral-positive , that is laid on by a command which is standing unrepealed , and so bindeth by vertue of the authority of the law-giver , as several other commands and precepts do ; as namely , those concerning sacraments , belonging to the second command , and those concerning one wife , and forbidden degrees of marriage belonging to the seventh ; which being so often broken by many saints , and dispensed with in some cases , cannot be thought to be morally naturally since the lord dispenseth not so in these , nor can it be thought in reason , that his servants would have been ignorant of such a natural thing : it is then moral-positive that we mean , to wit , that which is binding by a positive law. . consider in this question , that there is a great difference betwixt these two , to say the seventh-day sabbath which the jews kept , is moral , and to say the four●h command is moral ; the one may be , and is abolished , because another is brought in its room : the other , to wit , the command may stand , and doth stand , because it tyeth morally to a seventh day , but such a seventh day as the lord should successively discover to be chosen by him ; and though the seventh be changed , yet one of seven is still reserved . . there is need to distinguish betwixt the moral substance of a command , and some ceremonial appendices belonging to it : so the fourth command might thea possibly have had something ceremonial in the seventh day , or in the manner used of sanctifying that seventh day , which now is gone as double sacrifice , &c. or in its reasons whereby it is pressed ; ( as there is something peculiar to that people in the preface , to all the commands ) as there was in the sacraments of the old law belonging to the second command ; yet both a sabbath-day and sacraments may be , and are very necessary and moral in the church ; it is not then every thing hinging on this command , as proper to that administration , and so but accidental to the sanctifying of a sabbath , that we plead for ; but this is it we plead for , that the command is , as to its main scope , matter , and substance , moral-positive , and that it standeth as still binding and obliging unto us , and cannot without sin be neglected or omitted ; it might be enough here to say , that if this command were never repealed in the substance of it , no● did never exspire by any other thing succeeding in its place , then it must needs be still binding ; for certainly , it was once , as obligatory-proclaimed by the law-giver himself , and was never since in its substance repealed , nor is it exspired or found hurtfull in its nature , but is as necessary now as then : it is true , the seventh day sabbath is repealed by instituting and substituting the first day sabbath , or lords day , in its place ▪ but that doth rather qualifie the command then repeal it ; for . it saith that a day ●s moral and necessary . . it saith a day of seven is moral and necessary , which is all we say ; and why necessary ? as agreeable to this command no doubt ; whence we may argue , if the substance of this command be kept even when the particular day is changed , then is the command moral ( which this very change confirmeth ) but the former is true , as is clear in experience ; therefore it followeth that the law stands unrepealed ; for its palpable that the day , as to its number or frequency , and duration , with the manner of sanctifying of it , belongs to the substance of the commandment , but what day as to its order , first , second , or seventh doth not , because the first cometh in immediately upon religion , gods honour , and the good of souls , which the other doth not : this argument will stand good against all who acknowledge this law , to have been once given by god , till they can evidence a repeal . to speak somewhat more particularly to this , the way we shal make out the morality of it , is by considering , . how the scripture speaketh of it in general . . how it speaketh of the decalogue . . how it speaketh of this command in particular . . by adducing some scriptural arguments for it ; as for the . to wit , the scriptures speaking of it in general , we say , if the scripture speak as frequently in clearing the fourth command , or the sabbath ( which is the morality of it ) and press it as seriously , and that in reference to all times of the church , as it doth any other moral duty ; then for substance this command is moral and perpetually binding , ( for that seemeth to be the character whereby most safely to conclude concerning a command , to consider how the scripture speaketh of it , ) but the scripture doth as often mention , and is as much , and as serious in pressing of that command , and that in reference to all states of the church as of any other , ergo , &c. we shall make out this , by shewing . its frequency in mentioning of it . it s seriousness in pressing it . . it s asserting of it as belonging to all times and states of the church . . look through all the scriptures , and ye will find the sanctifying of a sabbath mentioned ; as first ▪ genes . . beginneth with the very first seventh after the creation ; then it is spoken of exod. . before the law was given ; then exod. . it is contained expressy in the law , and that by a particular and special command in the first table thereof , and is often after repeated , exod. . and levit. . v ▪ . where it is set down as the first feast before all the extraordinary ones ▪ which preference can be for no other reason , but because of its perpetuity ; yea , it is made a rule or pattern , by which the extraordinary sabbaths , or feasts in their sanctification are to be regulate ; again it is repeated , deut. . with the rest of the commands , and in the historical part of scripture , as nehemiah . . it is also mentioned in the psalms , the . psalm , being peculiarly intituled a psalm or song ●et the sabbath day : the prophets again do not forget it , see isai . . jerem. . and ezek. . . in the new testament the sanctifying of a day or sabbath is mentioned in the evangelists , matth. . . luke . . acts . , . . and . . in the epistles , as cor. . and in the revel . chap. . verse . as if all had purposely concurred for making out the concernment and perpetuity of this duty . . consider how weightily , seriously , and pressingly the scripture speaketh of ●t ; first it is spoken of , gen. . as backed with a reason . . through the law the sanctification of it in particular is described . . it is spoken of as a mercy and singular priviledge that god gave to his people , exod. . . neb. . and ezek. 〈◊〉 many promises containing many blessings are made to the conscientious and right keepers of it , isa . . . the breach of it is severely threatned and plagued ▪ numb . . neb. . jer. . and ezek. . many examples of the godly , their care in keeping it are set down , see nehem. . luk. . . act. . . a●d rev. . . . the duties of it are particularly set down ▪ as hea●ing ▪ praying , reading , delighting in god , works of mercy , &c. . it is in the old testament , claimed by god as his own day , not ours . my holy day , isa and nehem. . it is acknowledged by the people to be his ; while they ●ay thine holy sabbath , which property is asserted of that holy day , as being gods ; besides other dayes ▪ rev. . ●nd this is asserted also in this same command , where it is called the sabbath of the lord , in opposition to , or contradistinction from the other six dayes : all which seemeth to speak out something more then temporary in this duty of setting a seventh day a part for god ( for we speak not yet of the particular day ) . . look to it in all times and states of the church , and ye will find it remarkably characterized with a special observation , as . in innocency it 's instituted and set a part from others , and blessed : and heb. . it is called the rest from the beginning of the world. . before the law was given , the sanctification of i● was intimated as necessary . . in the giving of the law it is remembred , & a command given to us for remembring it . . after the law , it is urged by the prophets isaiah and jeremiah , and kept by the godly , psal . . . in the time , or after the time of the captivity the breach of it is reproved , ezek. . and its observation restored by godly nehemiah . hitherto there is no difficulty , the pinch will lye in this , if the scriptures speak of it as belonging to the days of the gospel , in which ( for making of it out ) . we have these hints , acts . . cor. . . where christians going abou● the moral duties of the sabbath , is especially observed to be upon one day peculiarly . . that title of the direct appropriating of a day to the lord , rev. . ● ▪ which places will fall in to be considered particularly when we come to the la●● question ; besides these we may produce three places to prove a sabbath as belonging to the new testament ; though not the very day used or observed for the sabbath in the old ; and this will be enough to make out the assertion , two of them are prophesies , the third of them is in the gospel . the first prophesie is it the . chap. of isaiah verse . the second is in ezekiels description of the ne● temple , chap. . , &c. where . it is clear that these places relate to the dayes of the gospel , as none can deny but they do so eminently . . it is clear that though they prophesie of the services of the gospel under the names of sacrifices , &c. proper to the old testament administration , and of the sanctified and set a part time of the gospel , under the name of sabbath which the● was determined , and whereto men were then bound by the fourth command as they were to sacrifices by the second : yet these prophesies infer not by vertue of the fourth command the very same day to be under the gospel , which was under the law , more then the same services by vertue of the second ; which none wi●● deny to be in force , notwithstanding of the change of services : and there is as little reason to deny the fourth to be still in force as to its substance notwithstanding o● the change of the particular day . yet thirdly , it is clear that from the mentioning of these services this will follow , that there should be set and fixed ordinances , and a way of worship in the new testament , as well as in the old , and that there should be a solemn chief set-time for the sabbath which men ought to sanctifie , and that they should no more admit any other times , not so set apart into a parity with it , then they were to admit any service or worship not allowed by god , or that was contrary to the second command : for if any thing be clear in them , this is clear , that they speak first of services , then of solemn times and sabbaths , and of the one after the other , which must certainly infer , that both external services , and a solemn chief time for them , do belong to the new testament ; hence it is that many divines ( from that prophesie of ezekiel ) do draw conclusions for sundry things out of those places , as . concerning the necessity and continuance of a standing ministry , and though ministers now be neither priests nor levites , yet ( say they , ) it followeth clearly , that there will be a ministry , because such are spoken of there . . concerning the necessity of , and a warrant for church-discipline , and separating not only doctrinally , but disciplinarily the precious from the vile , and debarring of those who are morally unclean from the ordinances : because these things ( say they ) are typified in the substance by the porters being set to keep the doors , and by the charge given to the priests . . anent the continuance of a church , and of the ordinances of word , sacraments , &c. and the congregating of christians to attend these , though there shall be no material or typical temple , because of the ▪ mo●al things there being expressed and prophesied of , under the names of the old levitical services ; yet could not a warrant be inferr'd from them for these , ( and that jure divine ) if the things were not morally to bind , which were so signi●●●d . hence i argue , if the sanctifying of a sabbath as a piece of worship to god be prophesied of to belong to the new testament , then are we bound to the sanctification of a sabbath as a necessary duty ; but the continuance of sanctifying a sabbath unto god is specially prophesied of , and fore-told as a piece of worship under the new testament , ergo , &c. the third place is matth. . . pray that your flight be not in the winter , neither on the sabbath-day , where the lord insinuateth , that as travelling is troublesome to the body in winter ; so would it be to the minds of the godly ( for he is now speaking to his disciples alone ) to travel on that day , specially and solemnly set ●part for gods worship ; now if there were no sabbath to continue after christs ascension , or if it were not to be sanctified , there would be no occasion of this grief and trouble , that they behoved to travel on the sabbath , and durst not tarry ●●ll that day were by-past , and so no cause to put up this prayer ; which yet by our lords exhortation seemeth to infer that the sabbath was to be as certain in its time as the winter : and doubtless this cannot be meaned of the jewish-sabbath . for . that was to be abolished shortly . . travelling on the jewish-sabbath was to be no cause of grief unto them , if indeed all dayes were alike ; neither would it be scrupled in such a case by the apostles to whom he now speaketh . . besides , if no sabbath were to be , it had been better and clearer to say , stand not , and grieve not to travel an● day : but his words imply the just contrary , that ●here was to be a solemn sabbath . . he mentioneth the sabbath-day only , and not the other festivals of the jews which were to be kept holy also , and by this he distinguisheth the ordinary sabbath from those other dayes , and opposeth it to many , as being now the only holy-day on which they should eschew , if possible , to travel ; and would therefore pray to have it prevented : for in the new testament the sabbath spoken of as the solemn time for worship is ever meaned of the weekly sabbath , and other holy dayes are called the first or last day of the feast , and therefore if the lords meaning were that they should pray , that their flight might not be on any of the jewish holy dayes , to mention the weekly sabbath only , would not be sufficient for that end . to say that it was for fear of scandal , that they should pray not to be put to flye , will not remove the former reasons ; besides at that time the apostles and other christians had given up with the jews , and stood not on scandal in such things in reference to them , on whom , as the apostle saith , th●s . . . wrath had come to the uttermost , and who were not infirm but malitious , and so in respect of offence to be dealt with as the lord did with the pharisees ; and therefore , all things being considered , it appeareth from our lords words , that a sabbath among christians was to be sanctified . years , or thereabout , after his death , which proveth that the scripture mentioneth a sabbath to be sanctified under the new testament . we come unto the second way of making out the morality of this command , to wit , by shewing how the scripture speaketh of the whole decalogue , and thus we reason : . if all the commandments of the decalogue be moral , then must this be so also ; for it is one of them ; and if it were not moral and binding , there would not now be ten words ( as they are called by the lord , deut. . . ) but nine onely , which at first blush , will and cannot but seem strange and absurd to those who have from gods word drunk in that number : but all these are moral and binding , as is granted by all , ( except the papists who deny the second , and therefore score it out of their catechisms . ) and that they must be all alike moral and binding , may be made out , these two waves . . all of them in the old testament had alike authority , priviledges , and prerogatives , which neither the judicial nor ceremonial law had , as . to be distinctly pronounced by god himself , without adding more , deut. . . . to be written by his own finger in tables of stone , exod. . . . to be laid up and kept in the ark , exod. . . and if these and other prerogatives did put a difference , and shew a difference to be put betwixt the other nine commands , and all judicial or ceremonial laws ▪ why not betwixt them , and this also ? . in the new test●ment they are all alike confirmed ; when the law in general is spoken of , none of them is excepted , and therefore this command is necessarily included . for which we would look first to that place , matth. . . where our lord in a special manner intendeth to vindicate the moral law of this fourth , and to pres● holiness in moral duties upon his hearers , even in another sort then the pharisee● did : think not ( saith he ) that i am come to destroy the law and the prophets , i 〈◊〉 not come to destroy , but to fulfill ; verily , be that breaketh one of the least of these commands , and teacheth men so , shall be called least in the kingdom of god , &c. where , by law , must necessarily be understood the moral law , for he was thought to be ● transgressor of that , and especially of this command in it ( for that sermon 〈◊〉 natt●ew cometh in , in order after his being challenged for breach of sabbath , john . . &c. ) and his scope is to wipe off that imputation , and how ? by shewing that he still presseth the moral law , even beyond what the pharisees did . . it was the moral law especially , which the pharisees corrupted , and whereof he undertaketh the vindication , and it is holiness in obedience to that which he presseth as necessary beyond what the scribes and pharisees did ; and indeed it was in that law they failed mainly , and not in the ceremonial law. . the offence and mistake that christ is to preoccupie and rectifie amongst his hearers , requireth this : for many of them fancied that by the messiah there should be a relaxation from the duties of holiness called for in the moral law ; and therefore , saith he , think not so ; now a relaxation from some other laws might have been thought of warrantably . . it is such a law whereof to teach the abrogation at any time is sinful & pernicious , therefore it is certainly the moral law. secondly , we reason thus , when he speaketh of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by way of eminency ( meaning no doubt the decalogue . ) he speaketh alike of all its commandments , even of the least of them and so of this . . also that he came not to destroy it , which yet the lord never did of ceremonials , but rather fore-told the abolition of them , as he did of the seeking and worshipping of god in the temple at jerusalem , &c. yea , when he cleareth the doctrine of the sabbath from the pharisees corrupting traditions , he doth never weaken its former obligation , nor insinuate its weakness , but sheweth the true meaning thereof , which from the beginning made it not only consistent with the works of piety and mercy , but exceedingly helpful to both . a second place , confirming the whole decalogue ( or rather asserting its authority , ) is in the epistle of james , jam. . . he that offendeth in one , is guilty of all : why ! because he is the same god , and law-giver ( and no servant nor angel ) who spake them all , one as well as another of them : and it being clear there , that he speaketh of the decalogue , called the royal law ; ( there being no law instanced in ; nor any other , that can be of a like authority , in these laws instanced , but onely it ; nor that could be pleaded for , by james , on such grounds , in such a time , ) and it being also clear , that he giveth to all those laws , which the lord spake at that time , alike authority ; ( otherwise , his reasoning would not be good , if any one law or command , could be instanced to him , of the ten , which the lord spake , and was abrogated , and not binding ) it necessarily followeth , that this fourth command , being one of the ten , must be of equal authority with the rest . it may be noted also , that james here doth not , ( as neither doth our lord , nor any of his apostles , when they cite the law ) give new authority to the laws he citeth ; but supposeth them to have it already ; and maketh use of them , as confirmations of the thing he pressed , which could not be , if their authority depended on , or slowed from the present citation of them . thirdly , we reason further thus ; either there is some moral duty , contained in this command , and laid on by it ; which is not in any of the former : or there is but some ceremonial thing in it , reducible to one of them : for , the perfection of this law requireth , that all things needful to the worship of god , should be summed in it , and the scope thereof , which is , briefly to compend all requireth there should be nothing in it , that 's needless , superfluous , or that might have bee● left out . now if the matter be moral ; not contained in any former command , then is the command it self moral ; seeing a moral substance , and matter denominateth the command so ▪ yea , it must be moral , otherwise something morally necessary to gods service , ( such as the determination of its chief time ) should be omitted . it may be assumed , yet further : it must be moral , ( be it what it will ) to eschew a tautology in this short compend of duties ; and that , of moral duties too . again , if it be not moral , but contain some ceremonial thing reducible to one of the three former commands : then . it might have been put amongst other ceremonials . . other ceremonials might have been put in with it : or. . a reason given , why all are not reducible to some moral command . . if the matter of this be reducible to another command , then can it not be accounted a distinct command , neither ought it here to have been given as such , but subjoyned to some other ; as the servants and beasts resting , is sub-joyned to this ▪ . it would be ●hewn to what command it 's reducible as to the substance of it , if it be ceremonial : . a reason would be given , why amongst ten , one ▪ and onely one , is set down , so far different from all the rest . and if all these absurdities follow the denyal of it's substance to be moral ; then , for eschewing of them , we must conclude it to be moral : and so the fourth command is moral . fourthly , we reason thus ; if it be not moral , it must either be judicial , or ceremonial , for the matter and substance of it ; but it is not judicial : that is , it belongeth not to external policy , and civil society , principally and especially , in that one nation , because no such duties are comprehended , at least primarily , in any command of the first table ; but in the second , which teacheth duties to others , as this first , doth to god : neither is it ceremonial ; for , all ceremonies , that are typical , have their rise since the fall , and relate some way to christ to come . but this of sanctifying one day of seven , had it's rise in the state of innocency , and was enjoyned to adam in paradise , before he fell , and therefore cannot be called ceremonial properly , more then the command of a man's leaving father and mother , and cleaving to his wife , so that they two should be one flesh , which the apostle ephes . . maketh use of . besides , if it were ceremonial in the substance , then were it typical and significant of some thing to come , which is hard to shew : then also had it not been lawful to have retained it ; for ceremonials now in their use are not only dead , but deadly : but this morality , in substance the same with the command which we plead for , was retained by the apostles , and primitive church ; ( to sav no more ) therefore it is not ceremonial : and so this law must needs be moral . to say , that the command is partly moral , partly ceremonial ; if we respect it's substance , will not hold : for , . there is no such other law. . that were to make confusion , betwixt ceremonials , and morals ; which it seemeth , the lord himself hath aimed and resolved to keep clearly distinct . . what ever be ceremonial ; that which was allowed , and injoyned to adam in paradise ; and wherein we may agree with him , under the gospel , cannot be ceremonial : for , neither of these states are capable , of proper ceremonies ; but both agree on a seventh day . therefore , it is not ceremonial . the third way , we make out the morality of this command , is , by particular considering of it self ; and here we argue thus : if it be not onely put into the decalogue , with the other moral commands ; but more singularly explicated and pressed even in it then they ; then it is certainly moral ; that is , perpetually obligatory with the rest , but so it is put and set down in the decalogue ; and pressed even more then the rest of the commands , as on other accounts , so possibly on this ; because it 's ground is positive , and men need the more words about it : just as in the second command ; ergo , &c. now , that it is thus put , and pressed ; appeareth these several wayes . . it shareth of all common priviledges , with the rest of the commands , set down in the decalogue , that were all spoken , yea , written by the lord immediatly , and laid up in the ark. . it is proposed , and set down in it's form , both positively ; remember the sabbath , to keep it holy ( and negatively ) in it thou shalt do no manner of work , &c. whereas all the other commands , are but one of these wayes set down . . it hath the particularity in it , that all the rest have ; to wit , to be in the singular number ; thou shalt , &c. to shew , that it speaketh to every one in particular ; yea though all the commands , concern all ranks , yet onely here are son , daughter , man-servant , maid-servant , and stranger , expresly mentioned , as comprehended in it . . there is a special equity , holden out here in the proportioning of this time : there are six dayes given us , to labour on ; and therefore it is all the reason in the world , that the lord have the seventh : and if this concession of gods , of six dayes to work on , be moral , ( for all the time is gods ; and we cannot , for our use , take any part of i● , but by his grant ▪ and there is no other grant : but this dividing and proportioning of time , betwixt him and us ; in which division too , he hath given us by far , the la●gest share : to wit , six parts of seven : ) then must the setting a part of a seventh day be moral also : and so the command it self ; wherein both are comprehended . viz. the sixth given to us , and the seventh reserved for him : they must needs stand and fall together : for they mutually put each other : thou shalt labour six dayes , and rest on the seventh : thou shalt rest on the sabbath ▪ day , and labour six . . this day is claimed by the lord , as a thing wherein he hath a special propriety : it s the lords day ; for though he did give six , yet he reserved a seventh . and can , or dare , any say , that he discharged that , or dispensed it away from himself , to any other ? if not , it must be his still , and cannot without sacriledge , be other wayes applyed . obedience to this command , is pressed by an exceeding weighty reason , drawn from gods own example , which maketh it clearly relative , to its first institution . genes . where it is said . that he rested after six dayes work , the seventh day : viz. the whole seventh day , and so should we : which is the more effectual , for proving the morality of this command : because . i●s a reason that took place , even in innocency , and so respecteth no type or ceremony . . it is universal , belonging to all men , who are god's creatures : and therefore , since the reason is perpetual , so must the command be like-wise . . this command alone , and beside all others , is expresly pressed in the observation of it , not only on masters and rulers for themselves , but as taking burden on them , for all under them ; and within their families to endeavour the sanctifying of the lords day with them , and by them as well as by themselves ; whereby the extent of this command is clearly and earnestly holden forth in more express terms , then in any other of all the commands ; though this be implyed in them also . . the observation of it is pressed and encouraged unto , by a special blessing which he hath annexed to the time set a part by himself ; he blessed it , that is , he made and still maketh it useful and refreshing as a special blessing to his people who keep his ordinances , seeking him therein : this day has a double portion and increase , beside any other day , for his peoples repose , edification , comfort , finding of his presence , &c. and to say now that this solemn time were not moral , were to rob the church of a great blessing ; seeing this day , set a part by god for his service , hath the blessing , beyond any other day commanded , on it ; and in the experience of his people often hath it been found to be so . . it is specially and singularly ushered in with a memento , or remember , which is not expressed in any other command ; and , shall we think , that where god saith remember , there is nothing to be taken notice of ; or , shall we think , that it saith not remember now as well as then ; and if so , who can warrantably forget that which he biddeth remember ? which is , not to keep the seventh day , but the sabbath holy unto the lord : and may not all these characters , put together in one command ( so many not being to be found in all the other commands if put together ) ; may not all these , i say , convince us that it is the lords purpose to have this command standing obligatory in its substance to the end of the world ? which is so pressed , that if there be little help from natures light , to determine the day , or to press its observation , it may be strongly born in , by the more clear and weighty reasons . and so we come to the fourth way proposed for making out the morality of this command , which is by adducing some arguments drawn from scripture . the first whereof is , if the law bind under the new testament , not only in respect of its matter , as its natural ; nor only as it is repeated in the new testament , but also by vertue of the authority enacting it : then this law of the fourth command , though not explicitly determined by nature , and though it were not mentioned particularly in the new testament , must be binding also , for it hath that same authority : but the first is true , and is acknowledged generally by divines ( excepting a few ) and is clear by christ and his apostles their citing of it , as supposing it to be binding : therefore the last must be true also . . arg. if this command be founded on moral grounds , then it self must be moral : but the grounds on which it is founded are moral : ergo , &c. . it is moral that god should have a solemn and chief set-time . . that he himself , and none other should determine that time , seeing no other could do it and bless it . . these reasons in the command it self dividing time , into six parts of it to us , and a seventh part to god ; and gods resting after six days working ; with his making only seven dayes in the week , and employing six of them to work , &c. these reasons , i say , are all moral and binding now as before . . arg. if all moral duties be contained in the ten commands , then this command must needs be moral : but the first is true : ergo , &c. this command containeth a moral duty , which is in none of the preceeding commands ; to wit , the stinting and determining of the solemn and chief time to be set a part for gods worship , to be one day of seven . it is true , time is commanded to be allowed to gods worship in those other commands , wherein the duties of worship themselves are commanded ; for , worship cannot be performed more then any other duty , without some time ; but that the chief time should be so much , and so often , is onely determined in this command ; from which it appeareth , . that an indefinit time of worship , or for it , is not the morality of this command , because this followeth necessarily , as being supposed needful for the performance of every positive duty contained in the other commands ; its morality , therefore , must be , the determining of that definit time . . we may hence see a reason why there is no new command for this in the new testament ; because this standeth in the law ; neither are , thou shalt not swear , kill , &c mentioned as new commands more then this ; so that , had they not been mentioned in the new testament ( as some are not ) yet had they still obliged : it is just so as to this ; and the reason why they are mentioned , may be supposed to be , because the main fault about them was defect and short coming , but in this it was excess , which our lord also regulateth by holding forth the right observance of it , and clearing what was wrong , and so is supposed to confirm what he repealeth not . . arg. if it be not free for men to carve out gods solemn chief time of worship at their pleasure , then is this command moral ( for that liberty is restrained , by this command and no other : ) but it is not free for them to choose what time they please , or to carve it out : this seemeth to be only questionable , which is therefore thus confirmed . if it ●e fr●e to men to carve out what solemn and chief time is to be given to , and set apart for gods worship ; then , either it is free to them to choose no time at all , or it is free for them to choose a longer or a shorter then this : but neither of these can be said : not the first as is clear ; not the second , because it will not so quadrate with the end ; for if the time be shorter , it incroacheth on gods due ; if it be longer , it incroacheth on gods concession of six dayes to work in . if it be shorter , it incroacheth on gods due ( as is said ) and our souls good ; if longer , it incroacheth on our temporal calling ; and , can any restrain man when god giveth him liberty ? again , if it be free to men so to cut and carve at pleasure , on the solemn and chief time for gods worship , it s either free for all men together to agree on a day , even one and the same ; or its free for each country , or each man , to choose what day they please : but neither of these are either possible or practicable to edification : therefore must the day he determined to them : and if so , then sure by this command : and so it s still binding , and cannot in that respect be altered without sin , which was the thing to be proved . . arg. that there is a morality in a seventh day , we may argue from four famous and main witnesses . the . whereof , is the general practise of all christians ( i say nothing of heathens , ) apostles , and generally all in the primitive times , have ever thought that one day of seven is to be observed , and have in less or more accordingly observed it . . as the practise of all , so the judgment and opinion ( which is often more sound then mens practises ) of all , doth confirm it : was there ever any churches that did not in all their catechisms and canons , take in this fourth command with the rest ? do not all writers , who comment on the decalogue , comment on this command , and urge the sanctifying of the lords day from it ? . take mens consciences for a third witness , and it will be found that for no sin , do they more frequently and more sharply challenge , then for prophaning of the lords day : the conscience directly making use of this command , and of the memento , and other reasons in it for aggravating of that sin , when yet it will say nothing for the seventh day ; but this first-day of seven it presseth most exactly , neither will any reason alleaged against its morality quietit ; and the more tender that christians be , the more will they find a pressure of conscience for obedience to this command ; and the more easily will they be convinced of , and sadly challenged for the least breach of this command . . gods dispensations of blessings or plagues , especially in spiritual things , bear witness to this truth : doth not experience tell us , that those who make most conscience of keeping this command , are often , yea , ever the most thriving christians as to universal holiness and tenderness , and most near and intimate communion with god ? and will not the unsutable sanctification of but one sabbath , or the interruption of their wonted seriousness therein , giue them a sore backset ? and on the contrary , doth it not appear that those who are gross and untender in this , are often gross and untender in all manner of conversation , and are followed with spiritual plagues of hardness , deadness , and hypocrisie at the best , or else fall into gross outward acts of prophanity , or into errours in judgment , which are the bad and sad effects of prophaning this day , on them who prejudg themselves of the blessing of it ; and if the blessing of this law continue , must not the law it self be moral and perpetually binding ? the obedience whereof , hath this blessing perpetually more or less annexed to it , as the prophanation thereof hath usually plagues , at least spiritual . there are some objections that are moved against the morality of this command ; i shall speak to three of them which are most insisted on . . obj. this law is not mentioned , as being renewed or confirmed , in the new testament . answ . . it 's authority dependeth not on the mentioning of it so in the new testament : the law is gods word , and hath its authority as well as the new testament . . what i● some other clearly moral and binding law had been omitted , or not mentioned in the new testament , as there seemeth to be no palpable and express command against images , though there be against will-worship ; sure , it is enough that it is not repealed in it , so it is here , as is said . . sundry other positive laws are binding , which are not mentioned in the new testament , such as these , for a man not to marry his sister or his aunt . &c. . it will be found on the matter to be confirmed , when we shall see what warrant there is for the lords day , which is one of seven , and yet is clearly holden forth in the new testament : but this command , as also that relating to idolatry ▪ are so little mentioned , because the jews , after the captivity , were not so much in the defect of obedience to these commands , but were rather disposed to a superstitious excess , which maketh christ often rectifie that abuse of the fourth command , but never to annull it . the third command also anent swearing , might be said to be abrogated , because it is not so positively asserted in the new testament . . obj. the apostle , rom , . , . gal. . . and col. . . seemeth to cast away difference of times , especially of sabbath days ; which could not be , if this command were moral . answ . the apostle cannot be understood simply to cast away the observation of all days as a bondage , and so to make all times alike ; for . that would contradict his own practise , and the practise of the other apostles : for it is clear that they differenced the first day of the week from other dayes , and one day in special is called , the lords-day , which other dayes of the week are not . . it all times be alike simply , and all making difference be there reproved , then could there be no time set apart to be observed by men , to the marring of that indifferency ; and if so , then hath the christian church been still in a palpable gross sin ; for if the keeping of a day by vertue of gods command , marr that indifferency , much more will the keeping of a day by mans command , and so there could never be a sabbath . . we must therefore understand these places not as casting all days and times simply , but ceremonial and jewish days , or dayes invented by men , because the scope of the places runneth that way , viz. against the bringing in of ceremonial worship as necessary , which while some weak ones , not yet sufficiently informed , did still practise , as rom. . the apostle would not have them hastily condemned in days , more then meats ; yet is there still a difference betwixt bread and wine in the sacrament of the supper and other meats , which this discourse of the apostle taketh not away ; so is it in dayes . and in these epistles to the g●latians and colossians , he speaketh of dayes , and not ( as would seem of the weekly sabbath , which is ordinarily called a day ) as taking in all the extraordinary feasts of the jews , which is the more probable , because the ceremonial law was pressed on them as still necessary , by false teachers : or he speaketh of mere jewish dayes , and so of the seventh day which they kept ; for it is of such observation of dayes as was sinful , and brake them off from grace and the gospel , as other ceremonies did ; that he speaketh of : but that cannot be said of all dayes , or of keeping one day of seven : therefore this cannot be meaned there . . obj. the fourth command precisely commandeth the seventh day from the creation to be kept ; but that is not moral ; therefore , neither is the command so . answ . this objection goeth upon that mistake , as if the very seventh-day were still commanded in it . as the main substance of it , which our next discourse on the true scope and meaning of the command will clear ; so that if a seventh-day , and not that seventh-day be commanded as the main substance of that command , that objection falleth . . there is a difference to be put betwixt the mandatory part of the command , and what is further added for pressing the observation of it , or for explaining its meaning ▪ the precept strictly is , remember the sabbath day to keep it holy : it saith , remember the sabbath , or the holy re●● ▪ what-ever day it shall be on ; and so it is said in the close , that , he rested the seventh day , but that , he blessed the sabbath : drawing it still from the seventh precisely , to the sabbath : even as in the second command : this is , . commanded in special , that no image be made , then . . this in general , that all gods commandment concerning his worship , even such as were ceremonial , for the time , should be observed with whatever others should be given : so here this fourth commandeth expresly one of the seven ; because the recurrency of that time is bounded : and generally , whatever seventh the lord shall be pleased to pitch on . we have said the more on this , because it doth not only clear the true scope of the command , but sheweth the necessity of the observation of that time , which the lord hath sanctified for himself . . we should put a difference also betwixt ceremonial and mutable : all the judicial laws are mutable ; and the decalogue it self , in respect of its curse ; and as it was a covenant giving life , is actually changed and abolished : yet is not for that to be reputed ceremonial , and not obligatory : ( though all ceremonials be mutable , yet all mutables are not ceremonial . ) besides , this change is not in the matter . why may not therefore , the seventh day in order , ( which was observed from the creation , to the resurrection of christ , ) be changed to the first day of the week , which is a seventh day in number still , without abolishing the morality of the fourth command ? amongst other things in this command , there is more express mention , of the whole families joyning in this duty , then is in other commands : therefore it being a concerning-duty to us ; and a special thing included in the command ; we shall speak to that point concerning family worship , ( before we speak of the second general proposed about the particular morality of this command , and the meaning of the words of it , ) that ye may see , that it is no invention of men ; when ye are called to it , and when it is pressed upon you . we shall here , . shew you , that , this command holdeth forth a family , or domestick worship . . we shall confirm it more largely from other scriptures , and grounds of reason . . we shall shew , wherein it consisteth in particular , and on whom it mainly lyeth to be discharged . . we shall shew the advantages , of conscientious discharging of it , and the prejudices of neglecting it , with the aggravations of that sin . that there is such a thing as family-worship , included in this command , will be clear , by considering , . what worship to god in general is . . what family-worship is . . what this command requireth . by worship , is understood some tribute payed , by the reasonable creature to god , as the great and soveraign lord creator ; whether it be immediatly and directly payed , and performed to him , as prayer and praise ; or for him and at his command , and for his honour , as preaching , hearing , and receiving of sacraments ; which are worship , when rightly gone about . in a word , we call that worship , more strictly and properly , which is a duty of the first table ; and cometh in as commanded in it , for the honour of god , and not for our own , or others external profit ; which , though commanded in the second table , cannot be so properly called worship , much less immediate - worship . thus , teaching others the duties of piety , may be worship , when teaching the duties of any other ordinary calling , is not . . we call that family-worship , which is to be performed , by such and such relations ; or by all the constituent members of the family jointly : and so it differeth . from secret or solitary worship , which one performeth alone to , and before god. . from publick worship , which one performeth by joyning in a congregation of many families together . . from that worship performed occasionally , in mutual fellowship amongst believers , or professors of divers families : for . that may not be ordinary as this , nor so frequent . . that is free to this or that believer , as they shall choose ; or as occasions do cast them to be together . this is not at choice , but is necessary , as to the same persons . . this is performed by vertue of domestick relations , and not of christian only . . this may have , and should have an authority-domestick in its regulation ; for a master of a family , may authoritatively command the members of the family , to pray , keep the sabbath , &c. and may suitably correct for the neglect of those duties ; whereas that other is by christian communion , and admonition onely . ye will see this family-worship clear : . by considering the jews eating of the pass-over : where there was , . secret worship , no question apart . . there was publick-worship ; a holy convocation the first day , and the last : but . there was peculiarly a family-worship ; or , if the family was little , two joyned together , for eating the pass-over within the house , wherein all the members of that family ; or of those two little families that were circumcised were necessarily to be present , and to be joyners : this is family-worship . . by considering , psalm . compared with other scriptures , where ye have . david mentioning his private carriage , and longing for god , and walking in a perfect way . . his publick carriage as a magistrate in cutting off the wicked from the city of god , as ye have . . elsewhere his publick-worship , as psalm . . and sam. . . his fellowship with all the godly , being a companion to them that feared god , psalm . verse . yet fifthly , and lastly : ye have a walk within his house with a perfect heart , mentioned there as contradistinct from all ; which must infer some religious performances of duties , or exercise of worship in his house in reference to that station , as well as in private or in publick , yea , a joynt-exercise , because it is such an exercise as he performed onely at home in his house ; whereas had it been praying for them , or any thing , that otherwise he might have done apart : he needed not go home to them , for performing of it : yet , sam. . verse . when the publick worship is done , he goeth home to bless his house ; which manifestly sheweth a peculiar duty performed by him , in his family , according as he resolved in that . psalm . . it will yet further appear , that there is such a thing , and some way , what it is ; by considering zach. . from verse . to the last : where there is , first , a publick mourning of the whole land. . of several families together : families shall mourn then . . families apart . . their wifes apart , and so every particular person in secret . in which place , it is clear , . that there is a worship of families , besides publick and secret worship . . that , that worship includeth the same duties , jointly performed by the members of the family , which persons in secret perform ▪ and so family-worship , will be a worshipping of god , ( beside what is in publick and secret , ) in a domestick and family-relation , jointly . thirdly , that this command requireth such a family-worship distinct from publick and secret , and something to be performed in worshipping of god amongst persons of related , which is not required of others ▪ may thus be made out . . the thing called for in this command is certainly worship , yea immediate worship ; it being a command of the first table , and such a thing as the sanctifying of the sabbath . . this command taketh in all domestick ▪ relations , parents , children , son● and daughters , masters , and servants , men or vvomen , yea and strangers that may be for the time , or on that day , sojourning there ; these are all constituent members of a family . . the thing required of them is not simply rest from labour , for . that is commanded for the beasts ( lest men should be hindered from or interrupted in their holy rest by their waiting on them ) and none will say , we hope , that there is no more required as to children or servants , then as to the beasts . . under the negative , thou shalt do no work , is included the affirmative , thou shalt sanctifie that day to the lord. . the same duty is required of all alike ( in some respect ) thou father , and thou son , thou master , and thou servant , and if worship be called for from the father , and master , for the sanctifying of that day , so it must be also from the child and servant . . the manner of performing this worship of sanctifying the lords day in holy duties , is required not only to be in publick , nor only in secret , but by the members of each family joyntly , and apart from other families . for . it cannot be understood to require worship only in publick together ▪ because . there may be in some cases no access to publick worship , and yet the command of sanctifying the lords day lyeth still on , and no doubt by families . . waiting on publick worship is but one piece of sanctifying the lords day , and that but in apart of it ; therefore there must be some other thing included here . . it cannot be understood of the master of the family , his putting the members of the family separatly to seek and worship god , and of his own going about holy duties himself apart . for . though that be worship , yet is it not worship from persons in such a relation or family ▪ worship , more then if they were not in such a relation , or of such a family ; and though it might be said that such and such persons sanctified the sebbath , yet could it not be said that the family as such did it ; even as families or persons seeking god in secret , could not be exonered thereby , as to their being in the congregation ; nor their serving of god be so accepted as congre ; gational service . if they met not together when they might : just so it is here ▪ yea as it lyeth , by this command , on a congregation and a minister to sanctifie the lords day , and to come together for that end ; so doth it lye on the family and master of it . . by this command there is more required then secret or solitary sanctifying of the sabbath , even a peculiar sanctification of it within one family distinct from another : i say ▪ . more then solitary worship , because the lords saying thou , without repeating son , daughter , &c. had been sufficient to have laid it on all separately for themselves ; the enumeration therefore of the whole members of a family must import some other thing , for the former is implyed in all commands , as thou shalt not kill , that is , as far as in thee lyeth , thou nor thy son , &c. there must i say , be something more understood by the peculiar enumeration pressed in this fourth command . i say , . even a peculiar worship , because it 's something laid on by this command which is holden within gates or doors , and neither goeth to the congregation , nor to the persons of other families , at least ordinarily , but reacheth the members of such a family who are within such a mans gates or doors ; therefore it must be a distinct family-worship mainly performed by that family together . . the thing required here is not only worship simply , but worship as from a member of such a family ; therefore it is not solitary worship : for seeking of god and moral duties in secret still agree to persons in all places and families alike ▪ but this draweth a line as it were betwixt families , and so divides one family from another ; yet maketh the duty more obliging to these within such a mans gates or doors , then others without doors ; therefore it must be joynt-worship : for apart , or as concerning secret worship , all are every where alike obliged . . if by this command something more in the worship of this day be required of a person that is a member of a family , in reference to that family , then there is required of one who is not a member of such a family , or is required of that person in reference to another family whereof he is not a member ; then it requireth a distinct family-worship , for no other thing can be understood , but a joynt going about the sanctifying of that day in a stricter and nearer way of communion amongst the members of that family , then with persons and families in and to whom they are not so interested and related . . if secret and publick worship were onely required in this command , then should we equally and alike sanctifie the lords day with other families and persons , not of that family whereof we are members ; for in these we joyn alike for them and with them , but there is some peculiar thing required here , which will not agree to be performed by all alike ; therefore it is family-worship that must be here required . . this command requireth of masters , ( suppose them to be ministers , or magistrates ) another way of sanctifying the sabbath , and worshipping of god , in and with their families , then it doth in reference to other families ; the command being so particular to him , and to all that are within his gates or doors , and members of his family , speaketh this clearly . but except it be joynt going about of duties with them , there can be no other thing understood to be required : for , . one may exhort another . . all come in publick together . . by the masters example after the publick , they all withdraw ( or should at least ) to secret exercises . . magistrates and ministers may command other families to sanctifie that day ; what is peculiar then , as to their own families , but to joyn with them in duties of worship ? . if there were not domestick-worship required on this day , then except it were in publick , members of a family could not converse together ; for they cannot converse together in doing their own works , or in speaking their own words , their fellowship therefore must be in exercises of worship , and so that must needs be required in this command . . some other thing is required by this command , of a member of a family which seeketh god , then of a person in an heathenish family ; or some other thing is required from so many persons joyned together as members in one family , then from such persons suppose them to be scattered from one another , amongst heathenish families ; certainly where husband , wife , children , and servants are christians , and professors of the same true religion , there is some other thing required of them then where onely the husband , the wife , the child or the servant is so ; but if they were scattered and became parts or members of diverse families among heathens , they would be obliged to seek god apart ; therefore no less , but much more is joint-seeking of god required of them , when they are united together as members of one family . . this command ( when it mentioneth all within his gates or doors ) requireth some other thing of a master when at home with his family , then when he is withdrawn from them : but a master at a distance may command all in his family to worship god , and pray to god for them , and so may they all if they were scattered , worship god secretly ; therefore when they are together , there is some other thing required of them by this command , which is , no doubt , to worship god together . . the duties that are to be performed on this day will require this ; such as instructing one another , exhorting , admonishing , comforting , strengthening one another , and talking to , or conferring with one another , of the word , deut. . verse . . which cannot be denied to be duties called for on this day ; and yet they cannot be done but by joint concurring together in that work , and therefore it concludeth strongly that family-worship , at least on the lords-day , is commanded here ; and if families be called to worship god jointly on the lords-day by the worship competent for that day , then by proportion are they also called to worship him jointly on other dayes by the worship suitable to them , there being the like ground for all . . and lastly , that which is required of families , is such a worship as ought to be performed by them , supposing there were no publick worship , nor yet any other family , worshipping him in the world. so joshua reso●veth , chap. . . i and my house will serve the lord , and sanctifie his sabbath ( that being a special piece of his service ) what-ever ye will do : but if there were no worshipping of god in all the world but in one family , then ought that worship to be joint according to that same word of joshua's , i and my house , otherwise we behooved to say , that there might be a plurality of worshippers of god in the world , and yet without any joyning together in worship , which were in it self absurd , and contrary to joshua's religious resolution . it being thus made out by this command , that there is such a worship as family-worship , and that it is commanded , we shall consider in the next place , how the scriptures do otherways hold it out . . then consider , that where the scriptures speak of eminently godly men , they speak of them as making conscience of this , and take notice of their honouring of god in their families as a special part of their eminency ; so abraham , genes ▪ . verse . joshua . . . job in the first chapter of his book , and david psalm . are noted : it must then be a commanded and commendable duty , which is so particularly remarked in them . . ye will find it almost in all parts of scripture , as genes . . exod. . dout. . joshua . . job . psalm . and psalm . at the dedication of davids house , which was not sure , without some peculiar worship and craving of gods blessing ; even as in other cases , those who had builded houses were to dedicate them , or to consecrate them , and wherefore ? because they were hoven in a manner , and as it were offered to the lord , for seeking and worshipping him in them : so , altars ▪ numb . . . were said to be dedicated when they were set apart for gods service , and consecrated for that use . so nehe● . . . the walls were dedicated , and the levites brought out for that end ; which dedication ▪ no doubt , had a religious use ▪ and , will any think that they began with prayer or praise as david did , and left off such exercises afterward ? see also sam. . . where mention is made o● davids blessing his house . esther and the maids of her house , and the rest of the jews in their several families , fasted and prayed . we see it spoken of by the prophets , as jer. . ult . and zech. . . and that as a prophesie of the converts carriage under the new testament . we find it also mentioned . tim. . . and . v. ▪ and titus . . . ye will see it thus practised and pressed before the flood ; god was honoured and worshipped in families after it ( before the law ) by abraham , iob , and others in their families ; under it , there was the observation of it , and that by peculiar ordinances , as namely , by the passover yea , it is mentioned , and that most expresly in the very law , as is said ; it was kept up under the captivity , and after the return renewed by zachariah especially ; yea , it is also renewed in the new testament , whereby it appeareth to be of very special observation ; from all which it is not a little commended to us . . if we consider the many wayes whereby the scriptures press this duty , it will be found that there is hardly any duty more cleared and pressed then it . it s pressed : . by command ? . by examples of godly-men held forth as paterns for imitation . . by promises made to it , and . by blessings conferred on the conscientious practisers of it , genes . . deut. . verse . . . . . as evidencing sincerity , genes . . ioshua . . as making folks lyable to the curse and wrath of god when neglected . ierem. . . . as a fruit of the spirit , and as a companion of true repentance , zach. . . as a specially commending and adorning qualification of persons that have it and scandalous where it is wanting ; and as declaring one unmeet for publick charge , gen. . . tim. . . tit. . . hence the argument runneth strong , that duty which in scripturs is commanded , by many examples commended , and by other motives pressed , the neglect whereof bringeth guilt and offence upon the persons neglecting ; is no doubt a necessary duty , but family-worship is such : therefore it is a necessary duty . that it is commanded , what we have said from this fourth command may sufficiently make it out , yet we further add , deut. . . . and deut. . . . in which two places it is clear that observing of the law , is not onely to be studied by a master of a family himself alone , but that the religious duties of frequent speaking of it , diligent teaching of it , whetting and pressing of it on his family , are to be performed by him ; yea , it is to be written on the posts of his door , to shew that religion must be in the family , and in all that enter into it , even as car ying the word on the fronlets betwixt their eyes , was to mind them of the peculiar and particular sanctification that was called for from them . that it is commended by examples is clear in abrahams , who d●aleth both with children and servants in the family , and that in things concerning the worshipping of god , as well as in things concerning his own particular affairs : he circumcised them , and commanded ; yea , charged them to serve the lord , whi●h cannot be supposed to have been done without other duties of worship . and in david● , . sam . . who when he has been at publick-worship goeth home to ble●s his family , which was certainly to go about some religious duty with them , as he had been doing with the people in the publick ; in the one he behaved him●elf as king , in the other as a governour and head of his own family in particular ; and had it been only to pray for them , that might have been done elsewhere then at home ; but it denoteth the changing of publick worship ( wherein he had blessed the people as a publick man , as a prophet and godly king , and had joyned with them v. . ) into family duties . wherein he goeth to concur with them ; intimating that a holy solemnity should be partly spent in publick , and partly in family-duties , without neglect of secret duties : beside that in psal . ▪ and psal . . it is clear ; and appeareth to have been also practised by all that built houses , who did dedicate them , and that not without prayer , as is manifest by davids dedication of his , psal . as is said , job's example likewise maketh it out chap. . where there are sacrifices in his family , as well as for his family . . he sendeth to sanctifie them who were absent , that is , to put them in a readiness for joyning with him in that service with those that were at home , which he needed not to have done had they been beside or present with him : yea . when he cannot do it personally , he will do it by another , that god may be worshipped by them all , some way together . . i say the neglect of it is sadly threatned as jer. . v. ult . pour out thy fury on the heathen that know thee not , and on the families which call not on thy name ▪ if not worshipping of god in families , be a character of a family appointed to destruction , and be threatned with a curse , then prayer-worship in families is a necessary duty ; for it 's clear from that place , . that by calling on gods name , is meant gods worship in general ; and prayer in particular , which is a special part of it ▪ . that by families are meant particular ▪ societies and companies whether lesser or greater that want this worship , and so are the objects of that curse . obj. if it be said , that by families there , are meant people and nations , yea ( comparing this place with psal . . v. , ) heathens that called not on god. ans . that doth confirm the argument : for if heathens , whether kingdoms or families be described by this , that they call not on god ; then still it must be a heathenish kingdom that has not publick worship , a heathenish person who wanteth secret worship , and so a heathenish family that wanteth family-worship . . the curse here is not threatned to families as families , but as such families that call not on gods name , therefore it reacheth them : for , à quatenus ad omne , &c. so then what ever profession families have otherwayes , if they want this duty they are thereby laid open to the curse . . it is all one upon the matter whether by families be meant societies lesser or greater : for if it be a fault in nations to neglect gods worship , and if the neglect thereof bring a curse on them , will it not be a fault in particular families , and bring a curse on them ? . families cannot be excluded , seeing they are expresly named ; though more be included , to wit , that the curse cometh on multitudes of families , or upon nations made up of families . and we conceive families to be particularly named , . to shew that the curse will reach all societies lesser as well as greater , who have this character . . because nations are made up of families , and because there is sibness ( to say so ) betwixt the carriage of families in religious worship , and the carriage of the whole land. . the comparing of jeremy with psal . will not enervate any of the places ; but , when put together , they shew that the holy ghost doth mean both families and kingdomes , and that what is implyed in the one place is expressed in the other , to shew that god will have both publick-worship from whole kingdoms and family-worship from particular families as parts of these kingdoms . . the ground whence the c●rse is derived , is because that such a society neglecteth such a duty , and therefore how-ever we expond the place and the word family there , it will hold of all societies in general . . i said that the having of family-worship is looked upon as a special qualification , and the want of it as a scandal and offence , for . . who are to be admitted elders or deacons ? is it not such who have this qualification of ruling their own houses well ? , tim. . v. . tit. . . ( yea even widows , tim. . . are to be tryed by this , that they have brought up children , no doubt christianly and religiously , which can very hardly , if at all be , without worshipping of god with them ) . if that qualification , to wit ▪ ruling their own house well , be found to be wanting , they are accounted to be unmeet to rule in gods house , tim. . . whence we may reason thus : that which casteth a man as unmeet for bearing rule in christs house , how-ever otherwise he be qualified , is an offence and a scandal ; but the want of family-worship doth that ; therefore the want of it is a scandal . in these places it is clear , . that ruling of their own house is meant not only in outward and temporal things , but also , if not mainly , in what concerneth the honour , service and worship of god ; for . it 's the ruling of servants and children together , tim. . verse . . now it is clear that children are to be brought up in the fear of the lord , . it 's a ruling that commendeth them as gracious , which no ruling in temporal things will do ; seeing many meere natural men , are wiser in their own generation that way , then the children of light . . many much less fit for ruling in these things , may yet be fit to rule in gods house , as experience cleareth . . these words , having children in subjection in all gravity , speak out a christian and religious rule and order to be kept in the house or family in reference to a religous end , which cannot but take in family-worship ; yet it is also clear , that he meaneth not simply of inability to rule , but mainly of defectiveness in the improving the ability which god hath given for ruling ; therefore it is not said here , he that cannot rule his house ( though that be in part truth ) but he that doth not rule ; and it is tanked with excessive drinking , striking , pride , and other grosse ills ; it having that same effect that they had , to wit , to declare incapacity for such offices ; hence this is not to be the rule of tryal , if he can rule his own house well , as having gifts fitting him for it , but ( supposing him to have these ) it 's to be inquired if he doth actually rule it well , which is the evidence of the right improving of his gifts ; therefore here ruling in the mans own house , and ruling in the church or house of god , are looked on as two degrees of one thing of the same nature , because both taken in , not only gifts fitting for the discharge of the duty of this respective ruling it , but conscience and faithfulness in the improving of them ▪ we shall not here to this purpose insist on the frequent mention that is made in the scripture of churches being in families ; but shall proceed to add to what we have said , six or seven reasons or grounds that will further prove and clear the thing . the first is drawn from nature , which teacheth not only that the true god should be alone served and worshipped , but that according to the stations god hath put 〈◊〉 in , they should improve them with their gifts & parts for a higher end then their own behooff or advantage ; to wit , his glory : and that as they have a peculiar fellowship given them by him as his gift , so he should have answerable and peculiar acknowledgement from them ; and therefore seeing the appointment of families is gods ordinance , and that it s he that giveth to some children and servants which are with-held from others , there ought in all reason a tribute to be given to him resulting from that society and the family : hence it was that before the law the patriarchs had their worship specially in their families ; yea heathens , beside their publick idolatrous worship , and idolatrous temples , had their peculiar penates or houshold-gods , on whom for their particular families , delivery from enemies and protection , they depended . . a second is drawn from the nature of christian communion amongst believers , which as it requireth the performing of christian duties , according as we are in providence called to them , so it requireth the making use of that tye of family-interest or relation super-added to the former for furtherance and entertaining of that communion , because there is a special access ministred by such a relation to the attaining of that end ; hence it is we conceive ( as is said ) that some christian families are called churches , because so many christians casten together , lived in a christian discharge of all family-ordinances ( so to speak . ) . the lord by his covenant doth especially ( though not alway ) derive mercies to families taking them in together , and making promises to them , and conferring priviledges on them . so abrahams whole family was taken in covenant , genes . . and in the new testament whole families were at once baptized , which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements : and is not this one special and very proper way of being answerable to them , that they worship god together , and joyn in blessing him for such mercies , and in prayer to him for grace to carry suitably to them ? . the mutual interest that usually is in the condition of members of the same family , calleth for joynt-seeking of god , and worshipping of him , as they are jointly concerned in the same dangers , the same sins often , the same stroaks , the same duties , the same mercies ; for what is so to one , is ordinarily some way so to all , therefore ought they to joyn in confessing of sins , acknowledging mercies , deprecating dangers and stroaks , and discharging of duties . . private worship is profitable to all the ends of a family . it s an acknowledging of god and honouring of him , it helpeth the master to keep his authority , and maketh every one in their family to walk the more respectively towards the rest , and it keepeth from many out-breakings , when they are to meet so often together to seek and worship god ; hence , in experience , we often see that these families , where religious worship is , are generally more civil , at least , then other families , where it is not , and that the children and servants of such families readily profit most , are most countenanced by gods blessing , and are in greatest capacity to get good of the publick ordinances . . the lord loveth to have a distinction betwixt these that serve him , and these that serve him not ; now as to a family relation , what difference is there betwixt a professing christian family , where the joynt worship of god is not , and a heathenish family ? heathens live , and eat , and work together , and when no more is seen , they look very like the one to the other . even as in a nation where no publick worship is , though private persons privately seek god , yet there seemeth to be no publick national difference betwixt that nation and a heathen nation : so in the former case a family difference will hardly be found , if any should inquire of what sort of families these are . add that it will be hard to say that a man should take care of the outward estate of his family , and neglect the spiritual , and keep communion with his family in temporal things , and none in spiritual duties ; yea , doubtless he should be much more in these , as being both more necessary and more excellent . having first shewed that this fourth command holdeth forth a family worship , and having secondly confirmed it more largely from other scriptures and grounds of reason , it followeth now according to the method proposed , that we shew in the third place , how particularly the scripture describeth wherein it doth consist , whereby it will further appear to be of god. the scripture describeth it four wayes . . in general it is called in abraham and joshuas case , keeping the way of lord , serving the lord , very comprehensive expressions , taking in much , and here its sanctifying of the sabbath ; that is , performing of the duties which are to be discharged for the right sanctifying of that day ; we conceive it to be in short , to do these things in a joynt family-way , which a servant of god may , and ought to do , alone ; that is , to pray , read , sing psalms , &c. or to do in a domestick way , what christians in providence cast together may do , as to pray , read , further one anothers edification by repeating of sermons , spiritual conference , instruction , exhortation , admonition , &c. for they have their tye of christianity , and this of a family-relation beside , which doth not abrogate the former , nor derogate from it , but doth further corroborate and add more strength to it , as to make it more necessary and less elective , more frequent and less occasional , and to be now by domestick rules authoritatively regular for edification , which cannot so be by the simple tye of christian communion . . it speaketh of particular duties , wherein they should joyn , as first , here of sanctifying the sabbath in all the duties of it , adding more to our family-worship that day then other dayes , as well as to our secret worship , for the sabbath was to have its double offering . secondly , of praying , jerem. . ult . which is necessarily included in that mourning , mentioned , zech. . a fruit of the poured out spirit of grace and supplications , so sam. . davids blessing his family is to be unde●stood of his going before them in prayer to god for a blessing on them , not in common as a publick prophet , which he did with the people , but as a peculiar duty discharged by him to his family , whereof he was head . thirdly , of family fasting , or setting of time apart in the family extraordinarily for fasting and prayer , as in zech. . in that solemn mourning , and in esther . where it is recorded , that she and her maids ( who were her family ) and all the jews at shusan ( who yet could not have in that place a publick fast ) did go about that duty . fourthly , of instruction , a most necessary duty to instruct and teach the family the knowledge of god ; the command goeth expresly on this , deuter. . , . and . , . where we commanded to talk of the law within the house , to teach it our children diligently , or ( as the word is ) to whet it on them by catechizing , and to write it on the posts of our doors , and on the walls of the house , for what end i pray ? sure for this very end , that the house might have the means of knowledge in it , and that the knowledge of gods law might be taught and learned in it , and will any think that the walls should teach and the master be silent ? especially , seeing it is for the families behoof , that these things were written ? what if some in the family could not read ? which on several accounts might be ▪ then it would follow that they were lost , if there were no more nor other teaching then what was by writing on the walls ; when abraham commanded his house to keep the way of the lord , and to serve him , will any think he did not teach them , who he was , and how he should be served ? by proportion other things fit for edification , and as worship to god , come in here , particularly praise , ●s appeareth by the ▪ psalm , intituled a psalm or song at the dedication of davids house . . the scripture speaketh of , and holdeth out the duty of the particular members of the family , and that in reference to the stations they are in , and the relations they sustain and stand under , as of husband and wife , that they live together ▪ as the heirs of the grace of life , and so as their prayers may not be hindred ▪ of parents , that they do not onely provide for their children temporal things , but that they also being them up in the nurture and admonition of the lord , timothy ▪ . and . both children and servants are put in together . . the scripture speaketh of ordering of families by a special family discipline and authority , therefore it is called in abraham , commanding or charging his servants to keep the way of the lord , and tim. . a ruling of their own house well , with some resemblance unto ruling in the church by ecclesiastical discipline , with which it is some way compared , as having a fitness , or as being an evidence of fitness , for that . this discipline consisteth especially in these three , . in making good domestick laws for children and servants in ordering every thing aright , that concerneth the promoting of godliness and edification amongst them , and in timing of things rightly , so as every duty that is to be done in the family , may be done in the beautiful season of it . . in putting forth a paternal or parental and masterly authority in carrying on these ends , commanding or charging as abraham did ▪ ruling so as children and servants may be kept in subjection ; it is very insuitable and no wayes allowable , that masters should command in their own business , and onely intreat in the things of god. . in exacting an account of obedience and censuring disobedience ; job and david do reprove their own wives by vertue of the authority of their headship , david will not suffer a wicked person to abide in his house ; that is , when commands and rebukes will not do , he will even extrude and put away . if it be asked here , on whom doth the burden of discharging duties in the family especially lye , and what is to be thought of chaplains ▪ answ . i will not altogether condemn chaplains , for certainly , masters may make use of helps , and god as often blessed it , and that practise of levites being in families , deut. . verse . , ▪ ( though it was a snare through his own fault to that levite , who went seeking a place to sojourn in judg. . in micahs house ) seemeth to insinuate that there hath been , and might have been , somewhat of this , and good if well improved ; yet when putting the charge upon chaplains , either meerly for masters of families their own ease , and when they think themselves altogether exoned of that burden , because they have such with them , or when it 's because they think less of , and undervalue that duty themselves , or account it below them to catechize and instruct servants , or to pray in their families , or because they cannot bestow so much time on these duties , who yet can bestow much more idly , that is utterly culpable and inexcusable ; the burden lyeth on the master primarily and chiefly , and therefore he can never denude himself wholly of it , more then of his other necessary affairs , except when more publick affairs call him , or when infirmities impede him ; for here the command saith , thou , to wit , master , nor thy son , nor servant , &c. it speaketh directly and immediately to him , because the performance of the duty is especially called for from him ; so in that example of abraham it 's he that commandeth his houshold to keep the way of the lord , job himself offereth the sacrifice , david will not send home , but goeth himself to bless his house ( though they had other wayes much employment if that could excuse ) and the man that is to be chosen an elder , is such as ruleth his own house well ; having of a chaplain , will give no great proof of the masters own dexterity , yet we say , that one may for the better effectuating the end take help , though he cannot altogether devolve the burden on another ; yea , we think when the master is negligent or absent , duty falleth to be performed by these of the family , on whom the weight of his affairs doth in his failing or falling short , lye , if qualified ; so that amongst other defects they should make up this , or in such a case the most fit and best qualified in the family ought to be pitched on for this . from what hath been said family-worship appeareth to be so convincingly clear , necessary and important a duty , that any objections or scruples , that can be moved against it , most needs be but of little weight and importance , and may be easily solved and satisfied : it will not therefore be needful to condescend particularly on them : and as for the advantages that wait on the conscientious and suitable practise of this duty they are many , a few whereof we shall very briefly touch upon : as . it hath gods special approbation , testimony , and commendation , and he hath a great delight and complacency in the diligent and faithful practisers of it , genes . . verse . . it advanceth to a high degree of familiarity with god , and is attended with sweet communications of his mind as himself thinketh fit , ibid. comparing verse with verse . and . . it is readily and often followed with success more or less towards the spiritual good , and edification of servants and children , either in the masters life time , or when he is gone , gen. . v. . abraham will command his children and houshold after him , and they shall keep the way of the lord , they shall keep is emphatick and observable ; and with promised blessings on the master , or head of the family , ibid. that the lord may bring upon abraham , that which he bath spoken of him . . it is a notable mean of the propagation and encrease of the knowledge of god : o what plenty of the growth of the knowledge of god might , and would be , in the church , if all masters of families made conscience of family-duties ? and particularly of catechising and instructing them in the knowledge of the principles of religion ! and what can one minister do as to this alone in a numerous congregation , if all , or most , masters of families be negligent , who yet must answer to god for the souls of their children and servants , as well as the minister must for the souls of all under his charge ; these being under their charge , as well as the other are under his , as is clear , from this same command . . it very much furthers through gods blessing all the family for profiting by the ministry of the word , and for joyning in publick duties of worship , as is obvious . . it procureth , or at least , is a fit , hopeful and promising mean for procuring a suitable discharge of all sorts of duties , called for from the several members of the family in their respective capacities . . it is notably contributive , through gods blessing , for preventing many publick scandals in the church , whereby the name of god is much dishonoured , and the profession thereof disgraced . . the ruling of a mans own house well , doth not a little fit him , that is otherwise qualified for it , and called to it , for ruling in the house of god , tim. . . and by proportion for other publick employments ▪ whereof he is capable , and to which he is called . . it is waited with sweetly , smiling , quieting and satisfying reflexions in a strait , and particularly at death ; and failings in it ( let be utter neglects ) are waited then with sad and bitter challenges , as may be gathered from davids last words , sam. . . although my house be not so with god , &c. the contrary prejudices either of the utter neglect , or of the careless and overly performance of these family-duties , may be easily discovered by the due consideration of these fore-mentioned , and other such like advantages : and from all that is said on this subject the horrid aggravations of the grievous sin of neglecting family worship so clearly commanded , so much commended and pressed ; so much practised by the saints , held forth to be so advantagious in its practise , and so prejudicial and severely threatned in its neglect , cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them . having cleared that this command is moral , not as to the setting a part of time for duty ( which every command supposeth ) but of so much time , particularly stinted and defined in the command : we come now to see what is specially commanded here ; the command divideth it self in a mandat , or mandatory part in the first words thereof , and in an amplicatory part , wherein it is more fully cleared and pressed : the . is , remember the sabbath-day to sanctifie it , or keep it holy : for the opening up and winning at the clear meaning whereof , we would consider three words . the first is , what it is to remember or ( as it is infinitively set down ) remembring to remember ; this is prefixed and would look rather like the inferring of something commanded already , then the new instituting of a command , and so indeed , it seemeth to suppose a day formerly institute and set apart for god ( as was hinted before ) which by this command his people are put to mind : it doth beside import these four with a respect it were to four times . first , a constant and continued duty at all times , and in all dayes ; that is , that we would remember , that god has set apart a seventh day for himself , and therefore every day we would remember to cast our affairs so , as they may not be impediments to us in the sanctifying of that day , and we would endeavour alwayes to keep our hearts in such a frame as we may not be discomposed , when that day shall come , and this affirmative part of this command bindeth semper or alway , and its negative ad semper , on other dayes as well as on the sabbath . . it importeth a timely preparing for the sabbath , when it is a coming , or when it draweth near , this remembring it calleth for something to be done in reference to it ; before it come a man by this is obliged to endeavour to have a frame of heart , that he may be ready to meet the sabbath , and enter kindly to the duties of it , when it shal come ▪ or otherways , if it come on him while he is in his common or course frame , and not fitted for it , it will say he has not been remembring it before it came . . remembring importeth an intenseness and seriousness in going about the duties of the day , when it cometh , and that it should be with all carefulness sanctified , and that men should be mindful of the duties called for , lest their hearts divert from them , or slacken , bensil and grow formal in them ; whereby mens inclination to forget this duty , or to be superficial in it , is much hinted at , this word we take to be moral , being a mean for furthering the great duty aimed at of sanctifying the lords-day , or sabbath coming . . remembring may import this , that the sabbath even when it is past , should not be soon forgotten , but that we should look on the sabbath past to remember it , lest by loosing the fruits of it , when it is by , we make our selves guilty of prophaning it . the next word is , the day of the sabbath . by sabbath here is meaned rest , as it is exponed by the apostle , hebr. . and that not every rest , but a holy rest from our own works , that there may be access to positive sanctifying of that day , for the sanctifying of that day is the end , and this is but a mean and necessary supposed help , without which the day cannot be sanctifyed in holy duties ; holy duties and our own works being for the time inconsistent ; besides , that rest on this day is not onely called for , as ceasing from our ordinary affairs in the time of worship is called for on any other day , but more especially and solemnly in respect of the day it self ; for at other times our duties require a time for them , and therefore that time cannot be employed in another ordinary work and in worship also , but here the lord requireth time and rest to be sanctified , and therefore we are to perform holy duties 〈◊〉 that time , because it is to be sanctified ; other times and rests are drawn after worship , this time and rest draweth worship necessarily after it ; hence it was that onely the jews feasts were called sabbaths , i mean religious sabbaths , not civil or politick , as their years were , because they included a rest upon destination to an ●oly use . that which is mainly questionable here is concerning the day , expressed in this command , concerning which may be asked , . what sort of day , or the quamdiu . ● . how often , or the quoties . . what day of the seven or the quando . . when we are to reckon its beginning . for answer to the first we say , there are two sorts of dayes mentioned in the scripture , one is artificial of twelve hours , so the jews divided their day , making ●heir hours longer or shorter as the day was long or short , but they kept up the ●umber of their hours alway ; the other is a natural day , which is a seventh part ●f the week , and containeth twenty four hours , taking in so much time as inter●eneth betwixt the suns beginning to ascend , after midnight , the nocturnal sol●ice , till it pass the meridional altitude , which is the suns vertical point for that ●ay , till it come to that same very point of midnight again , which is the suns natu●al course every twenty four hours , comprehending both the artificial day , which 〈◊〉 from midnight to midday , and the artificial night also , which is from midday to ●idnight again . the day mentioned here is the natural day , because it 's a seventh day , proportionable to each of the six dayes , given unto us , and they with the seventh making up the week , it must contain as many hours as any of the rest doth ; but the six dayes wherein god made heaven and earth , &c. are natural days ; therefore the seventh to wit , the day of rest , must be so also . let us only for further clearing and for directing our own practise speak here a word or two more , . we say it is a whole natural day , that is , as it 's usually employed by us on any of the six dayes for our own works , that as we spend so much time in our ordinary callings on other dayes , so would we employ so much in gods worship secret , private ▪ and publick on that day ; what proportion of time we use to give , or may and should give ordinarily to our callings on other dayes , we would give as much to god and his worship , to our souls , and our spiritual state on the lords day or sabbath . therefore ▪ . there is not to be understood here a rigid pressing of all these hours to be spent in duties of immediate worship , but our working and walking time , having a respect to our infirmities , and also to our duties , lest under pretext of infirmity we incroach upon gods day , and give him less then we give to our selves , or should and may give him : and so in scripture they accompted , what is betwixt rising and going to bed , as still the work of one day , or one dayes work ; for as god in conceding six dayes to us , hath yet so done it , as there may be a reserve of particular times for worship called for from us to him every day for keeping up our communion with him ; so on the seventh day doth the lord allow so much conveniency of sleep and other refreshing , as may be subservient for the main end of the day , these being works of mercy and necessity , which christ allowed on the sabbath , which was made for man , and not man for the sabbath . . yet care would be had lest under pretext of these we exceed , and apply too much of what is the lords unnecessarily for our selves and on our lusts ; and if we will wake for ordinary business , and keep up on such and such a dyet , other dayes , yea if we might do it , or others no more strong then we , do it , the pretence of infirmity will not excuse us , especially seeing hardly it can be often instanced , that timeousness at gods work in that day , or earnestness and continuance in it , hath proved hurtful , which we may account as a part of gods blessing on the seventh day , that less meat and sleep may be as refreshful as more at another time ▪ thus much for the quamdiu , or the continuance of the day . secondly , it may be enquired how often by vertue of this command that day doth recur ? if it be one of seven ? or , if it be the very seventh ? and so if this day be to be taken definitely for the very seventh day after the creation , or indefinitely for one day of seven , as the lord should otherwayes determine , or had elsewhere determined ; a stricting then to a day : but not any particular day by vertue of this command , but to such a day as was formerly described or prescribed from the beginning , during the jewish state , and to such another day as god should after christs coming reveal unto them , and pitch upon for his service ? for taking it for granted , that a seventh day as moral is commanded , it followeth to be inquired , whether it be the seventh in number , that is , one of seven , or the seventh in order , that is , the seventh day ? for answering this we would permit , , that there is a great difference betwixt these two ; the one , to wit , that there be a seventh doth concern the matter and substance of piety ; the other , to wit , which of these seven it be , is more circumstantial and is alike , if it be appointed by god , and have the blessing . . that it is usual for god in his commands concerning worship , not at first to express a particular definitely , but to deliver it in the bosome of a general indefinitely , mediately , and by clear consequence , as it were several species under one genus . as for instance , ▪ when deut , . . he commandeth his people to offer their sacrifices in the place which he should choose , here there is a stinting or astricting of them to the place which god should reveal unto them ; this before the temple was built , tyed them to the ark , and sometimes to one place , and sometimes to another , as it was removed and placed , till it was brought to jerusalem ; but after the temple was built and chosen for the place , it astricted men to that ; yea when the temple is destroyed , and christ come , it a stricteth men to no place by another , but it obligeth men to worship god every where in spirit and truth : it 's true , this is a ceremonial precept , and will not hold in all things , especially as to its oblition , yet while it stood by a positive authority or precept , it sheweth that god may command a particular , as one day of seven , and yet not instantly so determine , but that one and the same command may inforce to diverse dayes at diverse times , upon supposition of gods manifesting his mind , even as by one command men were astricted successively to diverse places . see it instanced in the second command , wherein god requireth such a worship , as he himself should prescribe , which is the moral affirmative part of it , and dischargeth all worship by images , that is , the moral negative part thereof ; by vertue whereof believers were then tyed , to offer sacrifices , to circumcise , to keep the passover , &c. but now believers are tyed to baptize , to celebrate the lords supper , &c. yet by vertue of one and the same command ▪ so here , that command which requires the seventh day from the jews , may require the first day from us christians , for the sabbath , because these particulars are not expresly ▪ directly , and immediately called for by these commands , but indirectly and by consequence ▪ yet this second command tyed the jews to abstain from blood , and to circumcise , before the ceremonial law was added to them , because these commands were formerly revealed to them , but it tyed them to these accidentally ( to say so ) and by consequence only , even so we say of the fourth command as to the seventh day , it being instituted before : consider for this exod. . . where six dayes for gathering of manna , & a seventh for rest , are spoken of . a third instance is in tithes , which was the lords requiring apart of their means or substance , as this was apart of their time ; he there required the tenth part of their increase , as here he doth the seventh part of their time ; yet god , in proportioning their estates , did not particularly limit to any exact and precise order , but as to this proportion of their estates whatever they were ; so we say here , had not the day been determined other wayes then by this command , it would not have implyed any particular definite day of the seven , . we premit , that though the seventh day be called moral , as is expressed in the command , or understood , yet it is but moral positive , and so alterable at the will of the law-giver , and therefore the question would not be much different , if acknowledging the seventh day to be commanded to the jews , as well as one of seven , we yet asserted the seventh to be discharged , and one of seven to be still retained ▪ for so one of seven would be binding now , and not the seventh . . yet lest we should seem to admit somewhat changeable in the very command it self precisely considered , we would put difference betwixt the commanding part of the law , and its explicatory part ; the command may be moral and indefinite , although some things in reasons and motives were not so ▪ as in the preface which inforceth all the commands , & in the promise annexed to the fifth ▪ there was something peculiar to that people , yet cannot we cast off all because of that ; suppose there had no more been in this fourth command , but remember in the day of rest to keep it holy , that would not have inferred the seventh day , though we think the jews , because of its former sanctification , would have been obliged to keep that day by vertue of this command : and suppose that in the explications or reasons there may be something added peculiar to that people ( which cannot be a seventh day , but at the most ( if any thing ) the seventh day ) yet that which is in the commanding part , will still stand moral , to wit , that the day of rest should be remembred ; and if it can be made out that it was determined to the jews to sanctifie the seventh day ( though it were in the reasons added ) and to us afterward to sanctifie the first day , they will be both found to be a seventh day , and a day of rest , and therefore to be remembred and to be sanctified ; this would resolve into the same thing on the matter ; yet we conceive it safest to assert that in this command god hath set apart a seventh day to himself , which is to be sanctified by us , by our application of it to holy uses , but doth not by it expresly , directly , and primarily bind to the seventh day , but secondarily and by consequence , to wit , as it was other wayes before declared by him , and so it bindeth now that same way to the sanctifying of the first day of the week , as being now revealed by god , just as in the former instances or examples we touched upon . that a seventh day ( whatever it be which is chosen of god ) and not the seventh day in order , is to be sanctifyed by vertue of this command , as injoyning that , as the substance and matter of it , may be made out by these arguments . arg. . that which is the substance of this command is moral , and bindeth perpetually , as we have formerly proved ( for if its substance be not moral , then it sel● is not so either ) but that a seventh day should be sanctified hath been maintained in the church by the apostles in their retaining the first day of the week , while the seventh hath been laid by and never used ; therefore it was not the seventh , but a● seventh day which was primarily commanded in this command ; so that no particular day is instituted here more then any positive service is prescribed in the second command : yet the observation of what was prescribed , or should be prescribed was included . even so it is here in reference to that day ; and as we may inferr that the second command injoyned not such and such ordinances primarily , because they are abolished ; and that such as were negative or prohibited , a● not making of images , are moral , because they are continued , and images are to be rejected ; just so may we conclude that a seventh day here was primarily commanded , and is moral because it is continued , and that the seventh was not so commanded , because it is rejected and laid aside . this argument especially made out in the designation of the lords day will prove this , for if that seventh day was the substance of this command , then either it is to be continued as moral , which were against the current of the new testament , wherein , as christ hath set forth different ordinances , so a different chief solemn time for worship ; or we must say that this fourth command belongeth not to us at all , the contrary whereof we have made out : it must then follow , that it was not the seventh day , but a seventh day which this command respecteth , which therefore belongeth to us , as it did to the jews , as well as any other command ( and particularly the second command ) doth . arg. . if god hath put a difference some way betwixt the sabbath commanded here , and the day of his own rest , the seventh day , then it would seem its not that day which it commanded : but he hath put a difference , first , in the mandatory part , remember ; what ? not the seventh day , but the sabbath day , or day of rest : . in the blessing , it is not said , he blessed the seventh day , but the sabbath ; therefore is that difference so palpable , as being specially intended ; whereas if the scope of the command were only the seventh day , it had been much more clear to have set it down other wayes ; and no other probable reason of the difference can be given . arg. . either a seventh day is commanded primarily , and then the seventh but secondarily and consequentially , or the seventh was commanded the jews primarily , and one of seven but consequentially ( for both were commanded to them ) and the first , to wit , the seventh as being in use before . but it cannot be said that the seventh day was primarily commanded , and one of seven consequentially only , because the general is first commanded , and then the particular ; as when god required tithes of increase and cattle , by the command of tithes he first required the proportion , and then what particular proportion as to order , he himself should carve out to them ; and so consequently came in the tenth beast ( which passed under the rod ) by a particular command , lev. . , ▪ because there god determined ; but if that tenth had not been set down , the general command had but determined upon the tenth of cattle , as of sheaves , or bolls of corn , even so it is as to the day , the command requireth one of seven primarily : but that it is this seventh , followeth from another determination . arg. . if the moral grounds and reasons which press this command do most directly respect a seventh day , and not the seventh ; then it s not the seventh day , but a seventh day , which is primarily commanded in it ( for the reasons bear out especially what is moral in it , and principally intended ) but the moral reasons pressing it plead more strongly and directly for a seventh day , and but indirectly for the seventh day as it was then instituted ; ergo , &c. that the reasons do directly press a seventh day , and in a manner stick closely to it , may thus be made out . . if the reasons equally press on us the first day , and the observation of it ( supposing it now to be observed according to divine warrant ) then they do not primarily press the seventh , but the reasons equally press on us the first day , ergo , &c. the major is clear , for the same thing cannot press two different dayes primarily nor equally ; that the reasons concern us as well as them upon the supposition aforesaid , may thus appear : . they are universal , and do not belong to that people more then any other , for the concession of six dayes is to all , and gods example of resting , concerneth all . . if the breaking of that command be equally sinful to us with them , and strike against the equity of the command , and gods example in us as well as in them , then these reasons concern us also , and us as well as them : now that they do so , and agredge the sin of prophaning our lords day as they did the sin of prophaning their sabbath , we must either grant , or we must deny that they concern us at all : beside the weight of a challenge from the conscience by vertue of them , will put a tender heart out of question of it , seeing god giveth us six dayes to our selves , as he did to them , and his example proposed to us ought to be respected by us , as well as by them , and the same general equity is in both . . if the reasons be a sufficient ground of allowance to us for six working dayes together , even the last six of the week , as they were to them for the first six ; then they determine not the seventh day to be the day of rest primarily , but a seventh following these six of labour ; but they do allow us warrantably to work six dayes , even the last six of the week ; ergo , they do not determine the seventh day primarily ; the connexion of the major seemeth to be very clear : for first , these must stand and fall together , if the concession ( to call it so ) concern us in the six working dayes , so must the reservation of a seventh . . as the concession concerneth us in the six working dayes , so must the prohibition of work on a seventh of rest , for the one determineth the other , if the concession be for six in number , so must the prohibition be for a seventh in number ; but if the concession be of six in order , then it is the seventh that is to be reserved , and if the seventh be related to in the prohibition of work , then the concession must look to the first six dayes , which it doth not , as we have shewed . and therefore . seeing the six dayes concession looketh to six in number , so many thou mayest or shalt work together ▪ and no more , the prohibition must also respect the number , to wit , a seventh ▪ and not the seventh day : the minor will be clear to the judicious considerer , by a particular application of the reasons of the fourth command . further , if the concession respect not the number , but the order ( as it must ▪ if the prohibition of work on the seventh respect the order and not the number ) then . what warrant have we for our six work dayes ? if it be not here , where is it ? for sure we cannot take gods time without his order and warrant : . and more especially , then could not we by vertue of this command plead allowance for working six dayes different from the first six ; if so , we would not be astricted by the command to sanctifie one ( seeing the one inferreth and determineth the other , and they must go together ) which were absurd . yet again , it may be made out that the reasons press a seventh , and not the seventh by considering the words and force of the consequence in both . the first reason is , six dayes shalt thou labour , but the seventh is the lords . . it sayeth not , take the first six , but of seven take six to labour , and give the lord the seventh , for he has reserved it to himself . . the same equity is in the inference for a seventh ; that is , for the seventh , if not more ; he has given thee six , therefore give thou him a seventh , will conclude more formally then give him the seventh ; a seventh is the seventh part of time as well as the seventh , which is the equity the command goeth on . . had the command intended to inferr the seventh primarily , it would have been more clearly expressed thus , he hath given thee the first six , therefore give thou him the seventh . the second reason from gods example inferreth the same , he wrought six and rested the seventh , do thou so likewise , and so these that work six and rest a seventh ( as we now do ) follow gods example , as well as they that wrought six and rested the seventh did . arg. . if the positive part of the command must be expounded by the negative , & contra , then it concerneth one of seven , and not the seventh : but the first is true , . to positive part commandeth a day without respect to its order , therefore the negative doth so . . the negative is to be resolved thus , ye shall not work above six , not thus , ye shall not work above the first six , as the event cleareth . . if it be not the first six , but six , that is , in the concession , then it is not the seventh , but a seventh that is in the inhibition , but the first is clear , ergo , &c. arg . if this command , for the substance of it , concern us , as being moral , and bind us to the first day , and the sanctifying of it equally , as it obliged the jews to the seventh ; then it s one day of seven and not the seventh ▪ which is intended primarily by it : but it bindeth us to the first , ergo , that its moral , and bindeth us now , is cleared . thus . it either bindeth to this day , or to nothing , therefore it primarily granteth six , and not the first six , for labour , and by clear conseqnence intendeth primarily a seventh , and not the seventh , for a day of rest . . if it be a sin against this command to break the lords day or christian sabbath , and prophane it , then it obligeth us to it , and that directly ; for indirectly and by consequence the breach of the sabbath is a sin against any , or all of the three former commands ▪ . if the prophaning of the sabbath be forbidden on this ground , because it is the lords ( as it is in this command ) then prophaning of the lords day is equally forbidden in it , because its the lords , and is now appropriated to him according to his own will. . the testimony of mens consciences , and the constant challenges of all ( when tender ) as being guilty of breaking this command when ever they prophane the lords day , do convincingly hold forth that this command concerneth , and are as so many witnesses of it ; and consequently prove that it is not the seventh day , but a seventh day , whether instituted , or to be instituted by god , which is the substance of it , and primarily commanded in it ; for its never counted a breach of this command to neglect to sanctifie the seventh day , neither do the consciences of well ▪ informed christians challenge for that , though they do most bitterly for the other , as is said . in sum , suppose now the first day being instituted , that the command were to sanctifie the sabbath ▪ we would understand it of the first day , because it s already instituted ; and the same reasons will inforce it , even so the seventh day came in then , because it was formerly instituted ; beside the sabbatisme signifieth not this or that day , but what day soever , shall be by god solemnly set , or is set apart for holy rest ; and the command will run for our observing the lords day , supposing its institution as well as it did for that ; although it more directly tye them , yet it doth so but as a reason , even as the preface prefixed to all the commands , and the promise affixed to the fifth , concern them literally ; yet are binding in so far as they are moral , as appeareth by the apostles applying the last , ephes . . . without relation to that particular land or people , but as applicable and common to any land or people making conscience of obedience to gods commands . but here it may be objected , . the jews kept the seventh day . answ . . not by vertue of this command , but by its prior institution , even as they were obliged to sacrifices and circumcision by the second command , though they were not particularly named in it . . so we are obliged to the keeping of the first day of the week by this fourth commandement : yet it followeth not , therefore this is expresly commanded in it , there being indeed no particular day primarily at least instituted in it . . it may be objected , but god rested the seventh day ? answ . gods rest is not principally proposed as the reason of that seventh day , but that he rested one day ▪ after six imployed in the works of creation ▪ i'ts to inferr the number ▪ not the order , otherwaies it would not concern us . . the seventh relateth not to the order of the dayes of the week , one , two , three , &c , but it 's called the seventh with respect to the former six of work . thus much for the quoties and quamdiu , how often the sabbath recurreth , and what is the day . it remaineth here to be inquired what is the beginning of the sanctification of this day ( which belongeth to the quando ) or wherefrom we are to reckon it , seeing it 's granted by all to be a natural day ; now it is questioned mainly , whether its begininning is to be reckoned from evening about sun ▪ setting or darkness , to sun ▪ setting the next day , or if it be to be reckoned from morning , that is ( as we fix it ) when the sun beginneth to ascend towards us after midnight , which is morning largely taken , as its evening largely taken , when the sun beginneth to decline after mid-day . in this debate then , we take morning and evening largely , as they divide the whole natural day , so the morning is from twelve at night to twelve in the day , and the evening from twelve in the day to twelve at night : and it must be so here , for . moses ; gen. . divideth the natural day in morning and evening , which two put together , make up the whole day ; and these six dayes , made up each of them of morning and evening , are natural dayes , the whole week being divided in seven of them : and that reckoning from gods example is no doubt proposed for our imitation in this . hence the morning watch was before day , and the morning sacrifice about nine of the clock , so the evening sacrifice was about three in the afternoon , and the evening watch about nine at night ▪ . it is granted by all , and is clear from this command , that as we account the six working dayes of the week , so must we account the seventh , for one must begin where another endeth ; and if one of them begin at the evening or morning , all the rest must do so likewise . . we suppose the sanctifying of the ordinary sabbath was from morning to evening , i say , of the ordinary sabbath ; because for extraordinary sabbaths , as of the passover . exod. . and of the atonement , levit. . there were special reasons ; and though otherwayes they were to be sanctified as sabbaths , yet that they were to begin in the evening before , was added as aspecial solemnity of these solemn times , and therefore the example or instance of these will not be concludent here to the prejudice of what we assert , but rather , to the contrary , seeing there is a particular excepting of them from the ordinary rule , and the particular intimation of their beginning in the evening , will rather confirm our assertion , that the ordinary sabbaths did begin in the morning . . it s not questioned , if on the evening before , people should be preparing for the sabbath following , we said that this is included in the word remember ; but if we speak of the sabbath to begin at the evening before , then it will be comprehended as a part of the very day , and so it will conclude the work or observation of the day to close at the next evening . we conceive , especially to us christians , the day is to begin in the morning , as is said , and to continue till the next morning , for which we reason thus . arg. . as other dayes begin , or as dayes began at the first , so must this , but days ordinarily begin in the morning , ergo , &c. if the first six of moses's reckoning begin so , then this beginneth so also , but they do begin so , which may be cleared from gen. . where the evening and the morning make the first day after the creation . . if there the morning and the evening do fully divide the natural day , then the morning must go before the evening , every morning being for its own evening : but they do divide the natural day , all being comprehended under six dayes , ergo , &c. the consequence is clear , to natural sense , for the fore-noon , which is the morning must be before the afternoon , which is the evening ; the ascending of the sun is sure before its declining , and seeing the morning natural ( to speak so ) of the natural day , is from the twelfth hour at night , this must be the beginning of the day . again , the question then , being onely , whether to reckon the evening or the morning first ; it would seem necessary to reckon the morning first ; for if the evening be first , that evening must either be , . the evening of a day preceeding morning , seeing every evening supposeth a morning to go before it in proper speech ( and i suppose the history of the creation , genes . . is not set down in metaphorical terms ; ) or . it must be an evening without a morning , and that in proper speech ( here used ) is absurd , and seems also to be as impossible in nature , to wit , that there should be a consequent and posterior evening or afternoon , without a preceeding morning or forenoon , as that there should be an effect without a cause ; or . it must be the evening following its own morning , and so that morning must be lost proceeding the first evening recorded , gen. . the evening and the morning were the first day ; which to affirm would not onely be absurd , but would also manifestly fasten the loss of a dayes time on the scriptures calculation : and it seemeth hard in all speech and scripture-phrase , to put evening before its own morning , seeing there must be both morning and evening in each day ; neither doth the scriptute speak any way of evening , but when its drawing towards night , which still supposeth the morning of that same day to be passed , or else we must divide the day in the middle of the artificial day , and make the natural day begin at twelve of the noon ▪ day , which will be as much against the scripture phrase , that reckoneth still the whole artificial day as belonging to one natutal day , the artificial day and night being the two parts of one whole natural day . all the force of the opposite reason is this , the evening is first named , ergo it is first . answ . moses his scope is not to shew what part of one day is before another , but to divide one day from another , and to shew what goeth to make a whole day , to wit , an evening and a morning ; not a morning alone , but an evening added to the morning which preceeded , that made the first , second , third day , &c. as one would reckon thus , there is a whole day , because there is both evening and morning ; in this account its most suitable to begin with the evening , because it presupposeth the morning , and being added to it , cannot but be a day , whereas it is not so proper to say morning with the evening , as evening now added to its morning compleateth the first day , and evening now being past as the morning before ▪ god did put a period by and with the evening to the first day , it being the evening that compleateth the day , and divideth it from the following day , and not the morning : as one would say , the afternoon with the forenoon maketh a compleat day , and the afternoon or evening is first named , because . the day is not compleat without it , seeing it compleateth it ; . because the day cannot be extended beyond it , now the first day is closed , because the evening of it is come . arg. . what time of the day god began his rest ▪ we must begin ours , but he began his in the morning of the seventh day , the artificial night having intervened betwixt that and the sixth , which is clear ; for . gods resting this day is more then his resting in the other nights of the six dayes , it being granted by all , that he made nothing in the night . . there had not otherwise been any intermission betwixt his labour and his rest , which is yet supposed by distinguishing the dayes . again , if by vertue of the command of a day to be sanctified , we should begin the night or the evening before , then , these two or three absurdities would follow , . then we would confound the preparation by the word remember , and the day together . . then we christians might also , by vertue of the concession of six dayes for work , begin to work the night before monday , as the jews on this supposition might have begun their work the night before sunday . . then we were almost no sooner to begin the sanctifying of the day , then to break it off for rest , and when its sanctification is closed , as soon to fall to our ordidinary callings . arg. . if by this command a whole natural day is to be employed for duties of worship , as another day is employed in our ordinary callings ▪ then is it to begin in the morning , the antecedent will not be denyed , the consequent is thus made good ; if men account all the labour of their working time from one nights rest to another , to belong to one day , then must they begin in the morning , or else they must account what they work after the first evening to belong to another day , but that way of reckoning was never heard of , the twelth hour belonging to that same day with the first hour . again , if by this command a whole artificial day together ( that is , our waking and working time betwixt two nights ) be to be employed for gods worship , they its beginning must be in the morning , for if the latter or following evening belong to this natural day before sleeping time come on , then the even before cannot belong to it , for it cannot have both ; but by this command a whole waking day ▪ or an artificial day is to be sanctified together , and the even after it before waking time end as well as the morning : therefore it must begin in the morning , and no● on the evening before . further , if by vertue of the concession of six working dayes we may not wor● the evening after ; then the day beginneth in the morning , for the week day following must begin as the sabbath did ; but the former is true , ergo , &c. thes● things will make out the minor . . it can hardly be thought consistent with thi● command to work immediately , when it groweth dark before folks rest . . i● said luke . verse . and . verse . of the women that stayed from the grave till the first day of the week , that they rested according to the commandment on the sabbath day , and early in the morning came to the sepulchre . . because christ accounteth a whole natural day , that which lasteth till men cannot work , . gods working dayes ( to say so ) were such , he made not any thing in the evening before the first day . . the ordinary phrase , to morrow is the holy sabbath , exod. . , &c. sheweth that the day present will last till to morrow come , and to morrow is ever by an intervening night : so if on the forbidden day men may not work till to morrow , then that evening belongeth to it by this command , and if on the sixth day the seventh be not come till to morrow , that is , after the night intervene , then it doth not begin at even , but so it is in these places and phrases . yet again , its clear that in all the examples of ordinary sabbaths keeping and sanctifying in scripture , they began in the morning : for instance , it is said , exod. . . some of the people went out to gather on the seventh day , no doubt , in the morning , for they knew well there was none of it to be found any day after the suns waxing hot ; they might have dressed of it the night before , and not been quarrelled with , they being forbidden gathering on the sabbath : the proofs of the former argument give light to this also . there are yet two arguments to be added , which do especially belong to us christians , for clearing the beginning of our lords day to be in the morning ; the first is taken from christs resurrection thus : that day , and that time of the day , ought to be our sabbath , and the beginning of it when the lord began to rest after finishing the work of redemption , and arose ; but that was the first day in the week , in the morning , ergo , &c. this bindeth us strongly who take that day on which he arose to be our christian sabbath . the second is taken from the history of christs passion and resurrection together , wherein these things to this purpose are observable ; . that he was laid in the grave on frydays night , being the preparation to the great sabbath , which followed : . that the woman who rested and came not to the grave till sunday morning ( to use our known names ) are said to rest according to the commandment , as if coming sooner , had not been resting according to it . . that his lying in the grave must be accounted to be some time before the fryday ended , other wayes he could not have been three dayes in the grave , and therefore a part of frydays night is reckoned to the first day , then the whole sabbath or saturday is the second , and lastly a part of the night ; to wit , from twelve a clock at night , belonging to the first day or sunday , standeth for the third , and so he arose that morning , while it was yet dark , at which time , or thereabouts , the women came to the grave , as soon as they could for the sabbath , and therefore their sabbath seventh-day ended then , and the first day sabbath began . we now come to the third general question concerning the change , to wit ▪ the change of the seventh day into the first day of the week ; where first , we shall sum up what is moral in this command , and then secondly by some propositions clear the change and its consistency with this command . to the first then , this command doth morally and perpetually oblige to these : . that there be a solemn time set apart and observed for worship : . that this should be one day of seven : . that it should be such a day , the very day , which god commandeth , the sabbath of his appointment , whatever day it should be : . that it be a whole natural day of twenty four hours , yet having an artificial day together undivided : . that six , and no more but six ; working dayes intervent , and that these be together in a week ; and therefore . that the sabbath be a bounding day , dividing one working week from another ; if then six working dayes must be in one week , and go together , this will follow also , that the sabbath must be the first or last day of the seven . as for the propositions clearing the change and consistency of it with this command , the first shall be this . the sabbath may be changed from the last or seventh day to the first day of the week , without any derogation to this command or inconsistency with it ; for all that is moral in it , to wit , a day , and one day of seven , and a bounding seventh day , leaving six for work together , remain untouched by the change : beside , the seventh day not having its institution from this command expresly and directly , but only accidentally ( the particular day whether the jews seventh day , or the christians first day of the week being supposed by the fourth commandment as instituted , or to be instituted elsewhere ) as is said , and its first institution , gen. . being onely a positive and temporary law , may be therefore changed , and yet the fourth commandment keep ▪ intire ; we need not insist in further prosecution of this proposition , much being spoken to it on the matter already . . propos . not only may the seventh be altered from what it was under the law to another seventh day under the gospel , but it is meet and convenient from good reasons ) even in the command ) that it should be so . for . if these two ages , before christ , and after him , be looked on as diverse worlds , and if the redemption by christ at his coming be accounted the making of the one , as gods creation was of the other , then its meet that when the world is renued by redemption , the sabbath day should be changed for memory of that , as well as it was instituted at first for the memory of the former , there being the same reason for both : but they are looked on as two distinct worlds , and called so in the plural number , heb. . . and this last world distinguished from the former , hebr. . . and the redeeming of the one is looked upon as the making of the other , therefore from that day forth the day of rest is to be such as may relate to both , now the day being changed to the first , it remembreth us of gods rest at the creation by distinguishing six dayes from the seventh , and it remembreth us of the new creation by putting christs resurrection in the room of the former . arg. . if the new world be a work as much for the glory of god , and as comfortable to men , when it s begun and closed or finished by the work of redemption , as the making of the old world was , then the day of rest of the new world is to be made to relate to that , much more , if the redemption of the world be more for the glory of god , and for the comfort of men ; then by the ground on which the seventh day was at first instituted , it s also again to be changed , to wit , the memory of gods great work ; but both the former are true : ergo , or thus , if the ground that made the seventh to be chosen for the sabbath in the old world be changed in the new , and tha● ground agree better to another then to it ; then it is to be changed : but the ground whereupon the old seventh day was preferred is now changed , & there are grounds to prefer another day to it for the same ends ; therefore it is meet the day be changed also : or thus , f the perfecting of the work of redemption , and the rest of the mediator after it , be as much to be remembred as the work of creation and gods resting after it , then the day is to be changed , but so it is , ergo. arg. . if by christ in the new world all the levitical services be changed , and the ceremonial worship of that day ; then it is meet that the day also should be changed : . for shewing the expiration of that worship and law , it being hard to keep that day , and to distinguish it from the jewish former worship : . to keep christians more judaizing , and to abstract them even from former services of the sabbath now abolished ; just as now no particular family hath the priesthood , as levi had it before , nor no particular nation hath the church confined in it , as that of the jews had ( though these were not typical properly ) yea , it would be such a day as would point out the evanishing of former ceremonies , which the inbringing of the first day abundantly doth . arg. . if the worship and ordinances of the new gospel-world be eminently to hold their institution of christ the mediator , and to be made some way relative to his redemption past ; then it is meet for that end that the sabbath-day be changed , so as it may be dependant on him as all other worship is , that is moral-positive or positive-moral , and that cannot be done well , if the former day be kept unchanged , at least not so well , as when it is changed ; but the former is true , all gospel-worship holdeth of him sacraments , prayer , praise , ministry , &c. ( now sacraments , as they seal are not ceremonial , for the tree of life was instituted to be a seal of the covenant of works in the state of innocency before the fall , while there were no typical institutions of a saviour to come , and so sacraments as they are seals may be continued , as perpetual pieces of worship , without hazard of typifying a saviour to come ) therefore he instituted new ones , and that with relation to his work of redemption , considered as past : hence also his prayer or pattern is called the lords prayer , and his sacrament of the supper is called the lords supper , because instituted by him and relating to him ; in this sence it is peculiarly said hebr. . . that god put in subjection to him the world to come different from what was before , and he is put as the son in the new testament in the place of moses , who was the law-giver and faithful servant in the old , heb. . upon this ground we think that day is called , hebr. . . the lords day , to bring it in a dependance on jesus christ , and to make it respect what is past of the work of redemption . arg. . if the day of solemn publick worship be a piece of gods worship , capable of bearing a relation to christ to come , and falling out under the mediators kingdom properly ; then when he cometh in the new world , it is meet it should be changed . . to shew he is come . . to shew he is absolute over the house and worship of god. . some way to preach his grace and redemption in the very change of it : but it is a piece of worship and tribute of our time ( as is said before ) and a piece of worship capable of his institution and remembrance ( therefore called the lords day ) which could not be , were not a day of worship capable of that ; and it falleth under the power of christ , who matth. . even as the son of man is lord of the sabbath ▪ and why is that power pleaded in that particular of the day so often , if it were not to shew , that there is reason by his coming to look on the sabbath as under him , even as all other worship was , which stood by gods positive command , even as this did ? arg. . if by this command the day of rest from gods most solemn work be to be our day of rest ; then after christs coming ( not so before ) not the seventh , but the first day is to be observed ; but by the command the former is true . again , if that day be to be kept in reference to any solemn work of god , which was the first day after his perfecting it , then the first day is to be kept : but by the command the former is true , because our resting day is to be kept in reference to the work of redemption , and therefore must be on the first day , which was the day after its closing and perfecting , as to christs suffering and labour , though not as to its application , even as the seventh was of gods resting from the work of creation , though not from his works of providence . arg. . if the seventh day which the jews kept , had any peculiar tye or motive unto them , which by christ is now taken away ▪ then it was meet that at christs coming that day should be changed . we would understand here , that there might be somewhat peculiar or typical in their seventh day , and yet nothing so in the fourth command , which commandeth one of seven , but not the seventh : and though we could not particularly pitch upon what is typical or peculiar in it , yet may we conceive that something there is , as in tythes , offerings , &c. though the particular thing which is typified be hardly instructed : as . if its beginning was on the evening to them ( as some think ) the reason of it was peculiar , to wit , their coming out of egypt at evening , exod. . and in so far at least it would be peculiar to them ; and by christs rising in the morning is changed . . it 's pressed peculiarly on the account of gods redeeming them from egypt , they had that to think on , that sometime they were , where they got not liberty to rest any day , therefore should they ease their servants , as it is deut. . . . this holdeth especially , if it was on the seventh day that their freedom from egypt began , exod. . ( which was after that , made the first day of their year ▪ that is , the morrow after they did eat the passover ) as it s made probable by some . . it was peculiarly discovered to them by gods raining manna from heaven six dayes , and by his with holding it from them the seventh . ▪ it was peculiarly accompanied with special ceremonial services beyond other dayes . ▪ god 's manner of dealing with them before christ , was to press duties by temporal and external advantages expresly , and more implicitly by spiritual mercies , therefore it was most agreeable to that way and time to press the seventh day on them which minded them of the benefit of creation ; but it 's otherwise with the church under the gospel : hence their sacraments had respect ( externally ) to their deliverance from egypt and temporal things , whereas ours have respect purely to what is spiritual . ▪ the apostle col. . . taketh in their sabbaths with their other dayes , and though he take not in all dayes alike , yet it can hardly be denyed but their seventh-day sabbath cometh in there , where all the jewish times are put together : therefore it would seem there is a type , not in the command , but in that day , though not properly , yet accidentally in respect of its worship , end , application , &c. complexly taken , and that therefore this seventh ▪ day sabbath is expired at least , if not repealed , seeing that , dayes and times kept by the jews are enumerate with their other services which were antiquated ; even as when the apostle condemneth difference about meat or drink , his meaning is not to condemn , what difference is made in the lords supper in the new testament , but what is from the old , so may the same be said of dayes ; it s their old difference he cryeth down . propos . . as its meet that the day of worship under the gospel , should ●e another then what was under the law ▪ and should therefore be changed ; so it s meet that the change should be into the first day of the week , and to no other day . for , . no other day has been honoured with so many gospel priviledges , as . with christs resurrection , matth. . it was the first day of his victory and rest : . with christs appearing twice , at least , on it to his disciples , singling it out from other dayes ; or his appearing is for no purpose particularly recorded by the evangelist john to have been on that day , if there were not something remarkable in it beside what is in another day : . the spirits giving at pentecost , acts . will be found to be on the first day of the week , now no other day can claim so many priviledges , and so many wayes relate to christ . . if the ground , upon which the seventh day under the law was preferred during that world , do in this renewing of the world agree onely to the first day of the week ; then is the first day to succeed ; but these grounds proportionally agree onely to the first day under the gospel , which agreed to the seventh under the law. ergo. that which made the seventh day preferrable was . . that god had ended all his works on the sixth , and rested the seventh ; it was the first day after the creation ; so the first day of the week is that day on which christ rose ( having perfected the work of redemption , and obtained victory over death , under whose power some way for a time his body was before that ) and was thereby manifestly declared to be the son of god , to wit , by his resurrection from the dead , rom. . . . the force of the example will hold here : god made the world in six dayes , and rested the seventh , therefore rest ye with him ; so christ having for a time suffered , fully overcame the first day , and began his estate of exaltation , therefore rest with him , and rejoyce that day , it being the beginning of this new joy full world. . no other day can be substituted in place of the old seventh day , reserving intire the morality of this command ; therefore it must be this that is put in the place of that ; for this command requireth , . one day of every seven , allowing six of every seven to work , and that together : now if the day had gone beyond the sabbath ensuing , it had not been one day of seven , if it had been the second , third , or fourth day , then the six working dayes had not gone together . but now the first being appointed for god next to the seventh , god hath his part or tribute called for , and then came six working dayes together unto us of that same week , and so still they run , god hath one , and we have six of the same week . if it be here objected , that this way , the new world is begun with a sabbath , whereas the sabbath closed and ended the old world. answ . . thus god hath no loss of what he required ; for this way , no week wanteth its sabbath ▪ . it s most suitable that the old world should end in a sabbath , and the new begin in a sabbath , that so the worship of the new ( which most distinctly discovereth the change ) might the more immediately and convincingly preach the change , which could not so well have been done i● working dayes of both had met together , or a working day of the one , and the sabbath of the other . . though the old sabbath was the seventh in order from the creation , yet it was the first day after mans creation , god beginning as it were , and entring him with that , even so when men are brought into this new world or change , god will begin it with gladness and joy to them . propos . . the day of solemn publick worship required to be observed by this command , was really changed from the seventh or last day to the first day of the week , according to the former grounds . that it was really changed , may be made out by these . . that the apostles and primitive christians after christs resurrection and ascension , had their solemn day for meeting to worship god , yet neither did they by themselves together in practise keep the seventh , nor by command appointed it to be kept , nor gave it the title of the lords-day : it s true , that often they kept it in a sort with the jews , as they did pentecost , for the opportunity of the multitude coming together on these dayes , or to bury it with honour ; as they did practise for a time several of the jewish rites antiquated for their gaining , and till they were fully informed of their abolition ▪ but in constituted churches of the gentiles , we never read that they kept it , but another day . . the apostles and primitive christians kept and esteemed the first day for their solemn day , beyond and above all dayes , yea , and it onely as the christian sabbath . for . on that day they used to meet ordinarily , and that not occasionally , but purposely and determinately , as john . verse . and . which is clearly the first day . . they are purposely together , and not for fear ( for fear scattereth ) but while they are together , they do for fear shut the doors , being very probably led from the news of the resurrection to be together , and so gain , verse . they meet , and christ with them : and though it may possibly be , that on other dayes they met ; yet doubtless this holdeth forth something peculiar to this day , and some lesson to be taken from it : that . christs coming to them is especially trysted on that day , and that while they are together . . that when they met at any other time , ere he came to them its never said , they were or came together the second , third , or fourth day of the week , but on the first ; and wherefore doth the holy ghost record that day , or their meeting on that day , when he omitteth the naming of other dayes : but that that day in its exercises may be especially taken notice of , and though other dayes had been much alike in exercises to them , yet the recording of this day so often , and omitting the other , intimateth a difference , sure they are not alike in this , so much for the . of john , which is the first place of scripture we make use of . the second is acts . , . here they are said to be , all with one accord in one place when pentecost came , where its clear , . that pentecost was on the first day of the week , for it was the fiftieth day after the feast of unleavened bread : now according to the jews account , their passover day was on the sabbath ( called john . . an high sabbath ) in which christ lay all the day in the grave , as appeareth ; for that day is called their preparation for the feast , wherein christ suffered which is our friday ; reckon now what will be the fiftieth day after , or pentecost , and it will be found to be the first day of the week : and it s not only observable for their meeting , but for gods sending the spirit on them , as a special blessing of that day , and his countenancing of their worshipping him on it , according to his promise ; . it is clear that they did meet together on this day . . that this meeting together was not a daily or ordinary meeting together ( for john . we see they went to fishing , and no question sometimes they went asunder ) for verse . it s marked as a thing not ordinary to every day , that on that day they were altogether in one place . . it was not a meeting in reference to the pentecost feast : for . they onely are together , distinct from the people . . it s not in the temple , but in some other house fit for their meeting together at publick worship ; it must be therefore , because that day was the time of their solemn meeting , even their christian sabbath . the third place is acts . . and upon the first day of the week , when the disciples came together to break bread paul preached unto them , &c. where it is clear : . that this meeting was for publick worship , as the breaking of bread and preaching intimateth . . that there is some observableness in this circumstance , that it was on the first day of the week , and that that day is mentioned rather then any of the former six dayes , in which he had been there at troas . though its more then probable they had meetings and preaching on them also ; but this is the onely and great difference , that their meetings on these dayes were occasional , and it may be but partial ( to speak so ) but the solemn chief fixt meeting of all , was usually and ordinarily on the first day . . this coming together on that day for these ends is spoken of , as a thing that was not new , nor occasional ; but as their customary , constant , known , practise ; they came together purposely to break and to wait on other ordinances . . it s clear , that by special applying of these exercises to that day , and by mentioning of the day for that end , that , that day was their most solemn day , and that the old seventh day was not so ( at least necessarily ) imployed by them . . neither is it like , that paul , who was ready to depart , would have stayed for the first day of the week , if there had not been some solemn worship in that , or that he would have passed the old seventh-day sabbath , especially to marring of his other occasions had they been equal , if more sanctification had been required in it , then in the first day of the week , or that he would have so much insisted in religious publick worship on that day , if the former seventh had been imployed in that service , but here the church being constituted of believing gentiles , there is no mention of the old sabbath , but as of another common day of the week ; yea . pauls spending this whole day in that service , and continuing his sermon till midnight ( yet accounting it still one day ) in solemn meeting doth confirm this day to be more then an ordinary day , or then other dayes of the week , as being specially dedicated to these services and exercises , and totally spent in them . . it s said , that the disciples came together , they were not sent for that day , but they came together being called and accustomed so to do on that day , and as being put to these duties by the day , as the proper exercises in which it is to be spent . hence we may argue ; if the apostles and primitive christians did observe the first day of the week , as their prime and chief time for solemn publick worship , and did pass over the old seventh day , then is the day changed from the seventh to the first day of the week , but the first is cleared by the former instances , ergo , &c and if these meetings on that first day were not such as used to be formerly on the seventh day , i desire to know a reason : . why their meetings on that day should be particularly recorded rather then their meetings on any other day ; and then . why the one is so oft mentioned , and the other never , to wit that they met the second , third day , &c. of the week . or . if their meeting on this first day now ( after christs ascension ) be not like his going to the synagogue on the seventh ▪ day sabbath , and doing such and such things on the sabbath : that day being most frequently mentioned before , whereas now there is deep silence of that day , and the first day is recorded in its room , neither can the scriptures speaking of the one ▪ and silence in the other be for no purpose , or for any other purpose . and as the practise of the church holdeth out the change of the day , so doth the title given , rev. . to the first day of the week , to wit , the lords day confirm the same , whence we argue . if the title , which by the lord and his people was given to the seventh-day sabbath under the old testament , and under which , and by which , he claimeth a seventh-day in this command ; if i say that title in the new testament be not given unto the seventh , but unto the first day of the week ; then is the day changed from the seventh day to the first , and the first falleth now under this command , as the seventh formerly did ; but the former is true , the first is styled as the seventh was , and as this command styleth and claimeth the day to the lord to be observed for him ; therefore now is the sabbath changed from the seventh day to the first day of the week . the titles whereby the sabbath is distinguished from other dayes , and peculiarly claimed and marked by god as his , and that in this same command , must certainly evidence that day , which he hath set apart and doth claim as he applyeth them : and therefore if these titles be given and applyed to the first day now , it must needs shew a succeeding of that day unto the former seventh , for during the observation of the seventh day these titles were not , nay could not be applyed to the first ▪ no day being then the lords but the seventh . now we find that the seventh-day sabbath is in the old testament styled by the lord under these titles , and so claimed by him . . it s called here the sabbath of the lord , or to the lord , that 's the lords , as contra distinguished from the six dayes he hath given unto us , a day that he hath right to , and not we , therefore called the lords sabbath . . isaiah . . it s claimed by the lord as his , my holy day , which is so called . to distinguish it from other days . . to stamp it with the lords mark in respect of its use , for it is not to be applyed to our use , but to his own , it being his in a special manner . but in the new testament after christs resurrection , the seventh day is not so styled and claimed , but the first day of the week is , rev. , . i was ( saith john ) in the spirit on the lords day : in which place these things are clear . . that after christs ascension , there was a peculiar day belonging to the lord beside and beyond other days . . that it was not the old sabbath , for . johns scope being particularly to clear the time of the vision by the circumstance of the day , the particular day as distinct from other dayes , to call the sabbath then used amongst the jews ; the lords day had more obscured it then cleared it , yea . in that it s called the lord , according to the phrase of the new testament , it supposeth some relation to christ the mediator , as being derived from him which cannot be said of the seventh day sabbath . . that it was not any indefinite day of the lord : for , . there is great odds betwixt the lords day , and the day of the lord , the former looketh to a constant special right and peculiar interest that god hath in that day beside other dayes , even as when the seventh day was called his day before , the temple , his temple , the prescribed service , his service , and the sacrament of the supper , his supper , &c. . that day would be still dark to the church if it were indefinite , contrary to johns scope . . that it is , and must be such a day as was commonly set apart by christians to god as his ; and that with respect to christ the mediator , and such a day as was known to them ; and by the former practises it is clear , that this day is the first day of the week , being the lord christs day , who now having conquered death ; and gotten the victory , he doth therefore claim this day as a tribute to him . this being clear , that no other day can claim this title , and that the first day hath good ground to claim it , we may put it out of question , that it is the first day or no day , or if it were not the first , that to no purpose were the designation of that day inserted , seeing to no other day hath it been applyed , nor can it be applyed . this truth has been uncontroverted in all antiquity , and almost by all writers ( till of late gomarus beginneth to question it ) as rivet cleareth on this command against him . now ( supposing it as unquestionable that this is the very first day ) we are to inquire if the title applyed to this day be the same with that in the command , and which usually was given to the old seventh-day sabbath , or that then lords day . and it is clear , . that this title claimeth this day to god as his day , it being possessively exprest , as when we say , the lords throne , the lords altar , the lords sabbath , &c. . it contra-distinguisheth that day from other dayes , as if they were not so the lords , but ours , like that in the command , six dayes shalt thou labour , &c. but the seventh is the lords , so it s the lords in a peculiar way , we having lesser right to imploy that day for our own use then any other day ; and this claim of the first day to the lords , inferreth a condescension or dispensation whereby the last day becometh ours , for had there been two dayes belonging to him , one day could not have been peculiarly called his ; in which respect , cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the lords supper is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own supper ; even so the lords day is distinguished from other dayes . . it layeth on a necessity of using it for the lord , and not for our selves , because it s his , and will infer the same moral duties and ends which the command obligeth to . . it will infer an appointment of christs , whereby he appropriateth that day to his service , and claimeth it to himself ; why , because he calleth it his , even as in the fourth command there is no express institution of the seventh day , yet because the sev nth was called the lords , and in his former way and dispensations intimated as a day to be kept for him , therefore it 's understood and taken for granted by the jews to be instituted , seeing he calleth it his ; so may we conclude here , that there is an institution and appointment of the first day to be the lords , because it s claimed by him as his , although no such plain express institution be of it as of other ordinances , it being clear that the institution of dayes is left more generally to be gathered : from all which we may gather the couclusion ▪ to wit , that the first day of the week is stiled by the same peculiar titles claimed by the lord expresly as his right and due , and upon as valid grounds under the new testament , as the seventh day was under the old ; therefore now the seventh day is changed , and the first is come in its room , which was the thing to be proved . in the last room we argue from the apostles ordinance , cor. . , . concerning contributions for the saints ; as i have ( saith paul ) given order to the churches of galatia , even so do ye , that is , the first day of the week let every one of you lay by him , &c. i say we argue t●us , that not the seventh , but the first day , is the chief solemn day for worship after christs resurrection . if the first day of the week be particularly and eminently pitched on by the apostle , and that in diverse churches as the fittest time for expressing their charity , then must there be somewhat eminent in the first day , giving ground for such an appointment and ordinance , as the apostles singling that from other dayes for such an end ( and no other reason can be given , but that that day being more especially and immediately appointed for god , is most fit for that duty , which is a work of mercy ) but it s there clear , that the apostle pitcheth singularly on that day beside other dayes , ergo , &c. for strengthening of the argument , consider . that it 's clear to be the first day of the week , since that same phrase which is used by the evangelists , matt. . . mark ▪ . luk. . . is made use of here by the apostle , who no question followeth the evangelists phrase , yea his following that phrase may hint at a reason , why he commandeth charity to be on that day , or sets it apart for that use as beyond other dayes , to wit , our lords resurrection . . it s clear , that he thinketh it not indifferent what day it be done on , nor that all days are alike , therefore he pitcheth on that day , the first day , and that not in one church onely , but in many . . that this is not commended onely to them , but commanded and enjoyned even in reference to the day , and will the apostle load churches with commands in that circumstance without ground , and universally ( to speak so ) prefer one day to another , and so as he will have uniformity in the very day in the church of corinth , with other churches unnecessarily ? let it not be said , nay nor thought . . that this day was commanded even in the churches of galatia , in which churches he had condemned the observation of dayes , whereby it would seem to be clear , that he counteth not the preferring of this first day , as one of these dayes the observation whereof is prohibited and condemned by him , no● willeth it to be laid aside ; and that purposely he passed the seventh day as amongst these dayes , which were not to be observed and retained but laid aside . . that the thing required is a duty of the sabbath , being a work of mercy , as isai . . giving bread to the hungry , is mentioned particularly , as one of the duties of gods holy day . . that the mentioning of the first day of the week must be looked on , as relating to , and as compared with , the practise of keeping solemn meetings on that day , and this command of doing this on the first day of the week must be more strong , and infer somewhat more being compared with other places , then if such things were not recorded other wayes of the first day . . this command supposeth them to be already acquainted with some special priviledges of the first day beyond others , when he commendeth this as a motive to them to be more charitable , to wit , that it was to be done on that day . . that there must be some peculiar thing in this day making it fit , yea more fit for such a purpose , as doing works of charity on it ; rather then on any other : and the apostles commanding this ( and that in many churches ) doth necessarily presuppose a reason why he doth it , drawn from some fitness of this day by another . now , if we will enquire , no reason can be given but that the seventh-day sabbath was expired , and that this first day was instituted in its place , for otherwise any day was alike ; yea , the seventh-day being the last day of the week , and the day when men usually reckon their weeks success , it would seem more reasonable for this end , that men at the close of the week should lay up by them , as god had blessed them , then to reserve it , to the beginning of another week , were not the first day more especially to be sanctified then the last , and the last to be accounted but an ordinary working day : the fitness then floweth from this , that the first day of the week being the day of their solemn communion with god , and with one another , and the day of their partaking most liberally of spiritual blessings from him , that therefore they should be most readily warmed in their affections , and be most liberal in their communications to such as wanted , especially if we consider the jews to be parties for whom that collection or contribution was ; it s the apostles great argument , whereby he pleadeth for charity to the poor jews from the christian gentiles , rom. . , . that the gentiles were their debtors in temporals , because they had received spiritual things from them ; now this argument is most fresh and powerful , when believers do on the first day of the week record gods priviledging them with his ordinances , and giving them his day in place of the ordinances and day , which the jews once had , and yet deriving these unto them by the jews , i say , this argument will then be most fresh to incite to that duty in particular . if any say that it was accidental , that the first day was chosen or named rather then another , because one behoved to be named , and it was alike which : but . i demand why is it universal ? if it were from one church onely it might possibly , have been thought so , but he doth call for this duty on that day from more churches : . why doth he not recommend it , but command it as having more then an indifferency in the very day : and . can it be by guess or accident ( to speak so ) that so many priviledges are fallen on that day ? and that so manie things are recorded of it , and astricted to it by commands , which is not done of , and to , any other dayes : and if one place would not suffice to prove , that the first day and not the seventh day was preferred by the apostles , as the chief day of solemn publick worship , yet all these things put together must prove a preference in that day , or we must say that the pen-men of holy scripture have been very partial , who have marked many things , and recorded them concerning gods worship on that day , and have never so much as once for solemn service named ▪ what was done on the second , third , fourth , fifth dayes ; we must either say , that this is inadvertently done ( which were blasphemy considering by what spirit they wrote ) or we must say it s done to put a preference on that day , and to shew that its especially to be taken notice of , as the most solemn day for gods worship by christians ( which is the thing to be confirmed ) for , the day that 's claimed as the lords , kept for him , and singularly marked to be priviledged beyond other days , must be his day ; but this first day is such ▪ ergo , &c. propos . this change of the day whereby the seventh is laid aside , and the first substituted in its room , is of divine authority and institution ; and not by any meer humane or ecclesiastick constitution . i conceive there is indeed no mids here betwixt a divine institution , which hath gods warrant and authority stamped on it , and for conscience sake is to be observed as being obligatory thereof , and that immediately ; and humane or ecclesiastick constitutions , which may reach the external man , but in the matters of worship cannot bind the conscience or impose them as necessary : now that this change is not by the last , but by the first , we prove these ways . . thus , if it be not humane or ecclesiastick ▪ then it must be divine , but it is not humane or ecclesiastick , ergo ▪ its divine : that it is not humane will appear ▪ if it reach the conscience , and that immediately ; then it 's not humane but divine , but it doth so . . if no man or church on earth have power to alter gods day , now , nay , nor simply , or at all , then it s not humane or ecclesiastick , but first , none can change it , as we might clear from great absurdities , that would follow . . if any church have this power let them shew it , the old church had it not , neither the new , as is cleared in the first question . . we proceed to evince this change to be by divine institution these four wayes . . from reasons flowing from scripture , or consequences drawn from it ▪ . thus , where by genuine and native consequences drawn from scripture any thing is so imposed , as it cannot without sin be altered or neglected , there is a divine institution ; but in the change of the seventh ▪ day sabbath to the first such consequences may be drawn from scripture , as will ( upon supposition of the change ) a strict it to the first day , so as that cannot be altered or neglected without sin , ergo , it s of divine institution : the question can be only of the minor , which is made out from what is said in the third proposition , thus : if these very grounds which plead the conveniency of the change simply , do plead the conveniency of that change to the first day , then by clear and unforced consequence , the first day is chosen and cannot without sin be passed by , altered or neglected , except we say these reasons have no weight ; but these very grounds will be found to plead for ▪ and to be applicable to , the first day of the week alonely : and therefore beside all other dayes in the new world it may be called the day ▪ which god specially made , as it is the day of christs rest from the work of redemption , answerable to gods rest after the creation , &c. and therefore as being most conducible to that end , the first day cannot be without sin past by , neglected or altered . . thus , if the very day of christs rest in the new world be to be rested on , and sanctified as the sabbath , then the first day is to be rested on and sanctified ; but by analogy from the works of creation , we may see that the first day of rest after the finishing of the work of redemption is to be sanctified , ergo , &c. and psalm . is very considerable to this purpose , wherein there is . a prophecy of christ ▪ . o● a day which god hath singularly made for us to joy in ▪ . that day is the day wherein the rejected stone is made the head of the corner , which day is clear from rom. . to be the resurrection day , yea , suppose that day there doth signifie the time of the gospel , wherein we should joy , yet even that way , the first day is by proportion that day eminently , wherein christs victory was manifested , and so the day wherein christians ought especially to rejoyce . the second way we may reason for the change to be by divine institution , is from this command : if ( supposing still a change ) by the morality of this command , the seventh can be changed into no day but the first day of the week ▪ then is the change into the first day , of divine institution ( for so that must necessarily be , which is by vertue of a command ) but by this command no other day can be admitted ; for each week is divided in six working dayes ▪ and these together to us , and one of rest and that to god ; now by changing it to the first god getteth one , and we six and that together ; but if the day were the second third , fourth , &c. it would not be so ; for the six working dayes would be interrupted , which is contrary to that morality of the command , whereby our dayes are distinguished from his , that ours , for one week being fully by , we may with the greater freedom give god his . the third way we take to prove the change of the day to be by divine institution is this : if by the practise of the apostles , who were guided and inspired by the spirit in things belonging to their office infallibly , this day was observed as different from other dayes ; then there is a divine institution of , and warrant for , this day ; but by the practise of the apostles this day is celebrated as different from , and preferred to , other dayes , or as divine , therefore it s of divine institution : if the divine practise and example of the apostles in things moral and common to all , do not either suppose a divine antecedent institution , or infer a subsequent , then their practise and example , which in these things is infallible and unerring , will have no more force then the example of others ▪ which were absurd , their examples being especially pressed on us ; and if in any thing their example be divine , it must be in this so particularly and so well circumstantiated ; and where their meeting is not recorded to have been on any other second , third , &c. day , certainly their practise must be not onely more then nothing , but very significant ; and indeed in positive worship , the lord hath been pleased to be more sparing ( to say so ) and to leave us more to gather from examples then in negatives , as in the positive part of swearing ▪ admitting of church members , in government , baptism and admission to the supper , yet none can say that there is no scripture institution in these , where there may be such grounds or examples . . the divine institution of the change may be argued from the title thus , if that which is called the lords , be his by divine institution and separation from other things not so called ; then this first day must be his by divine institution and separation from other dayes , but all that is called the lords , is his after this manner : ergo , let the minor be confirmed these three wayes ; . by looking to what is called the lords generally in the old testament , as his house , his altar , his priests , his tithes , &c. are they not still his , because by him separate for distinct uses in his worship : . by looking more particularly , how the seventh day was called his day , or the sabbath his , is not this the reason , because it was appointed by him for his worship beside other dayes ? and can any reason agree better to this ? . by looking how any thing is called the lords in the new testament , there is no other or better phrase or designation to try by , then that cor. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even as this first day , called the lords day , is opposed to our dayes or common days , and that is called the lords supper , because instituted by him , for such and such spiritual ends and uses : and therefore there can be no better ground gotten for shewing why this is called the lords day beside others , then by comparing it with other scriptures , and if in other things that phrase import a divine institution , why not in this ? i do not mean that this is an institution , or that it will prove that there must be a clear and express institution shewn but i mean this , that it will inferr there is one , and that it is divine , seeing god is to choose and not we . we might here again produce the four witnesses already attested for the morality of this fourth command , to wit , . the general practise of primitive christians , . their general opinion and judgement , . mens consciences , . the dispensations of god ; which will also all clearly depone in this , about the change of the day . propos . . although we know not the peremptory and precise time when this day was instituted , and the very first day sanctified , nor whether it was immediately by christ , or mediately from him by the apostles instituted , which is of no great concernment to the main of its institution ; yet we think it most probable that our lord did from the very day of his resurrection either himself institute it , while as acts . v. he taught them what concerned the kingdom of god ; or did inspire his apostles to observe it from that time forth ; because , . if it was not then instituted , the church had for some time wanted a sabbath , the seventh-day sabbath being expired by the resurrection . . the reason moving the change and preferring the first day before others , as in a nearer capacity of sanctification for that end , was from that time forth . . the apostles practise of meeting , and christs keeping with them , hath been from the first change , even on the first two first dayes of the week , john . verse . . . all the practises and other grounds whereby the change is evidenced , suppose still the institution to preceed ; which maketh it appear to be very ancient . and so we resume and close these six propositions . . the day may be changed from the last to the first : . it s meet it should be so , and there is good reason for it : . it can onely be to one first : . it s so changed actually : . it s change is not by humane , but by divine institution : . it s institution seemeth to be from the rise of the gospel church , and the very day of christs resurrection . hence we infer . good warrant , even gods warrant for imploying the seventh-day to our selves , seeing god seeketh but one day in seven , and now has chosen and claimeth the first . . gods warrant for sanctifying the first day sabbath or the lords day as his institution . . that the lords day is to be sanctified by us christians , and that by vertue of this command , as the seventh-day was by the jews on its grounds . we come now to speak of the sanctification of this day , which is the main thing , and for which all the rest is intended , we shall first consider the precept , and then . the reasons whereby it is inforced . the precept is , sanctify it , or keep it holy , sanctifying of it is twice mentioned in this command . . in the end , it s said god hallowed or sanctified it , that is by separation , destination , and appointment for holy uses , and as a part of worship , so he sanctified the temple , altar , &c. not by infusing any holiness in them , but by appointing them for holy uses : thus onely god can sanctifie a day , or any other thing so as to make it a part of worship , and no man or power on earth whatsomever can do that . . in the precept it self we are commanded to sanctifie it , that is , by the application of it unto the uses wherefore he hath set it apart ; thus we sanctify what he hath sanctified when we use it and imploy it , according to his appointment . and so we are to consider , the sanctifying of this day in these duties called for from us on it ▪ this sanctification is two wayes set down . . in its cessation and rest , separating it from other uses , and so keeping it from the common uses , to which other dayes may and use to be applied : . in its special application to and imployment in holy uses . for clearness , we shall consider this sanctification . . in respect of its rest , what we are to abstain from : . comparatively , with that strictness called for from the jews : . eminently , what is required more as to holiness this day then on other dayes wherein also the lords people should be holy ? and wherein this goeth beyond these ? . positively , in what duties it should be taken up : . complexly , in respect of what is called for to the right sanctifying of that day before it come on , in the time of it , and after it is past , and that in publick and private , and by all relations , master , servant , &c. and throughout the whole man , thoughts , words , and deeds , and throughout the whole day : oppositively , or negatively , what are the breaches of this command , and the aggravations of these sins which break it . first then , we consider it in its rest , which is required ; and because there are extreams , some giving it too little , as the jews did before the captivity ; some too much , even to being superstitious , as the jews after the captivity , and the scribes and pharisees particularly in christs time did ; streaching this rest too far . we must therefore consider it more narrowly and particularly for quieting of our consciences , for the jews are by the prophets , ezek. . jerem. . and by christ , matth. . reproved for both extreams respectively . we do then in this matter assert first , that there is a rest required here , which is extensive to a mans words , thoughts , and actions , whereby many things lawful on other dayes ▪ become unlawful on this day . yet . we assert , that by this rest all sort of actions are not condemned , but only such as are in consistent with the end and scope of this command , as by other scriptures , and the practise of christ and the saints is clear : we conceive therefore these to be permitted . . all duties of piety , as was sacrificing under the old testament , or preaching , hearing or going about the sacraments under the new testament : in which sense , matth. , our lord saith , the priests prophaned the sabbath and were blameless , not that formally they prophaned the sabbath , or did indeed break that command , but materially they wrought in killing beasts , &c. which had been unlawful ▪ had it not been in the exercises of piety . . all ▪ things that have a tendency , as necessary ▪ helps and means to the performance of the former works of piety , are lawful , as going to the congregation to hear the law , calling the assembly for worship by trumpets , or bells , or by a voice , journeying ▪ going or riding to church , &c. because the duties of the sabbath cannot well be done without some of these , not at all without others of them . if it should be asked here , what that , which is called a sabbaths day journey , acts . . was among the jews ? and whence it came , and what way may it be stinted or limited among christians ? answ . it was to them . cubits , which according to the different measuring of that distance of ground consisting of these cubits by a lesser or longer cubit , is reckoned to be more or ▪ less by learned men ; but all agree ( says goodwin in his moses ▪ and aaron ) in this , that these . cubits was a sabbath days journey . it arose to be reckoned so from these grounds ; . from their expounding , exod. . . let none go ▪ out of his place ; thus , let none go without the bounds of the city , which with its suburbs was . cubits , or a mile about . . that the tabernacle of the congregation was so far from the tents of these who pitched about it in the wilderness ▪ numb . . as they supposed ; and that the priests kept that distance from the people in entering with the ark into iordan , jos . . whence they gathered that a man might still go to the ark or place of worship , as it was then in these cases at a distance from them , and no further on the sabbath day . but we say whatever superstitiously or on custome they took up ( for that is but their tradition ) we cannot stint a sabbath dayes journey to so many miles , fewer or more , but it must be as the man is in providence cast to reside further from , or nearer to the place where the ordinances are dispensed ; for one may go many miles and not prophane the sabbath , if he cannot have the publick ordinances nearer , whereas another may break the sabbath by going but to his neighbours door , yea by walking in his own house , or to his door , if either it be done idly , or with respect to another civil or worldly end , which agreeth not to that day ; it is not here remoteness or nearness , but what sweyeth us , and what is our end , that we are to try by . . all works of mercy are lawful on that day , as laying beside us something to the poor . corinth . . verse . sending or dealing something to those who are in want , isai . . verse . visiting others , to comfort ; strengthen , or otherwayes to edifie them christianly ; though idle and carnal visits ( albeit , alace ! too rife ) are not permitted . . good works , as christ saith matth. . . it s lawful to do good or well on the sabbath , such are giving of physick ( when it is necessary ) bringing of physitians ▪ saving a mans life , and taking pains for it , &c. luke . ( these good works may be classed either with works of mercy before , or with works of necessity that follow , both being good works as they are works of mercy or of necessity : ) ▪ works of necessity , such as feeding beasts , leading them to the water , pulling them out of ditches , when they are fallen into them on that day , and much more preparing honestly sober allowance for the susteining of the body , as the disciples pluckt the ears of corn , matth. . and the jews , exod. . . dressed the manna on the sabbath , though they were not to gather it ; yet on the sixth day to bake and seethe a part , and to keep a part till the morrow , but not till the day following , and therefore they behoved to dress it also ; yea , jesus christ went himself to a feast on the sabbath , luke . ( that he might take that opportunity by his spiritual discourse to edifie the company as he did notably ) which he would not have done had it been unlawful to dress any meat on the sabbath , yet his carriage was such at that feast most remarkably , that it would be followed as a pattern by such as may be invited by others to eat with them , and shall be disposed to go on the sabbath : and if this were the design of the inviters and invited , mens eating together ▪ on that day would not readily prejudice the sanctification of it , as very often it doth : such is flying on the lords day from a destroying enemy , and in other warranted cases , matth. . defending our selves against unjust violence , &c ▪ . works of comliness , tending to honest or decent walking , as putting on of clothes honestly , making the house clean from any uncleanness that may fall in it throughout the sabbath , &c. by all which believers have allowance , . for piety , . for charity , . for what is needful for their beasts , . what is needful and convenient , or comely for themselves ; and more is not necessary : in these the lord hath not streightned them , neither hath he pinched and pinned them up to absolute necessity , but hath left them to walk by christian prudence ( yet so as they may not exceed ) for the disciples possibly might have endured that hunger , and not pluckt the ears of corn , or beasts may live a day without water , and not be much the worse , or some sort of victuals may be provided to be set beside men on the sabbath needing no dressing or preparing ; yea , a man may live on little or nothing for one day : but the lord hath thought good not to streighten them , so as to make his day and worship a weariness and burden unto them , seeing he hath made the sabbath for man , to be refreshing to him , and not man for the sabbath ; nor will he have their consciences to be fettered with inextricable scruples : he leaveth it to men on other days how much to eat and drink by a christian prudence ( yet alloweth them not to exceed even on these ) so here there is some latitude left to conscientious reason to walk by ; for some may do something at one time , and not at another , yea , one man may take more pains in upholding his body then is called for from another who is stronger , so that its impossible to set particular rules which will agree to all , but men ▪ would look , . to their end , . to their need , . to what may ▪ conveniently attain the end . yet it is needful here to add some qualifications or caveats ▪ lest folk indulge themselves too much , and exceed under the pretext of the former liberty , which the lord hath condescended to leave men at , . that men would ▪ see that the necessity be real , that real sickness keepeth at home , that real hazard maketh them flie , or maketh them bide at home ▪ that it be such a necessity as they ca●not contrive a way conveniently to evite when it cometh , or could not foresee before it came . . men would see that , that necessity be not brought on by themselves ▪ if the thing might have been done at another , time that necessity will not excuse ▪ though if the sin be taken with , and repented of , and christ fled unto for the pardon of it , we may go about the doing that lawfully which sinfully we have necessitated our selves unto ; as suppose one had got warning to flie the day before , to bring such a physician , or to provide such drugs , &c. if he did it not , then he sinneth , yet when necessity cometh he may still do it , but not with a good conscience , till he first acknowledge the former fault of his neglect . . it would be adverted , if that thing may be done , as well another time , or may not without prejudice ( that is considerable ) be delayed till the next day ; thus taking or giving of physick on the lords day , making ordinary civil visits , beginning voyages , &c. will not sustain and bear weight before god , when folk do them that day , to have their own work day free , and so put by the proper duties of the lords day , for some things that may be done the day or dayes following : thus rest is commanded exod ▪ . , even in sowing rime and harvest ; because the necessity is not clear , but dependeth on ordinary providence , and folks are to expect occasion and opportunities for them afterward . . men would take heed that they have not a tickling complacency that such necessities fall on the sabbath , and be not glad to have diversions from the proper duties of the day . they would go about such works with a sort of sadness , though yet with clearness and peace of conscience as to their lawfulness : therefore christ saith to his disciples , matth. . . pray that your flight be not on the sabbath day ▪ because it would be heavy to gods people to flie on that day , though it was lawfull . . we would see that it marr not a spiritual frame , and that in doing these we turn not to mind the world as on other dayes ; there would be still a respect to the day in our frame ( which is called for in the word remember ) and even when our hand is otherwayes imployed , the heart should not be taken up with these things , but so far as is necessary to the acting of them . . it would be adverted to , that they be done without inregularity , and so as not to give offence by them ( hence it was that christ ever gave the reasons of what he did on the sabbath ) lest others , not knowing our necessity , judge us guilty of sabbath-breaking , or be involved without necessity to do the like , . folks would have great respect to the end in these works , and to the motive which swayeth and putteth them on . if it be outward gain or fear of some temporal loss ; as if for gaining money a physician should go rather on the sabbath then on another day to save the life of a man ; that turneth then to be a servile work , and one of his ordinary week day calling ( to speak so : ) so if a minister should preach with respect to gain or applause on the sabbath , or if any man should make a visit for a meer civil end , as we visit on other dayes , without a suitable respect to spiritual edification or furtherance of piety , it will marr all , and will be found a breach of the sabbath . . we would beware of spending too much time in these things , but would endeavour timely and quickly to expede and dispatch them , and rightly to tryst them : dressing of meat , and trimming , adorning , and busking of folks bodies will not be found a well spent part of the sabbath , when it shutteth out other duties , and getteth too much time , as it doth with many . by all which we may see what need there is to watch over our selves in these things , lest our liberty be turned into licentiousness , and lest we grow either idle or carnal on that day . let us then consider how far this rest extendeth : and under it we take in . . the rest of the whole man , outward and inward , in deeds , words , and thoughts ▪ so is it isai . . . we should not speak our own words ( nor by proportion think our own thoughts ) nor find our own pleasures . . it goeth through the whole day , for though every minute of the day cannot be applyed to positive duties , yet in no minute of it , is it lawful to do another work ( inconsistent with the qualifications and scope aforesaid ) that is the negative part in it , thou shalt do no work , which bindeth ad semper . . it is to be extended not onely to a mans own person , but to all under him , children , servants , &c ▪ he must be answerable for it , that they rest , and must give them no occasion of work . . it s to be extended even to the least work of any sort , if unnecessary , as gathering sticks , speaking our own word , &c. these are all breaches of the sabbath . . this rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted , or are consistent with the sanctifying of the sabbath : as ; . all works which tend to our external profit , pleasure , satisfaction , &c. all works of our callings which make for the increase of outward gain and profit , such whereby we ordinarily sustain our lives : these hebr. . . are called our own works , and here it s such works as ordinarily are wrought in the rest of the six dayes ▪ so it is doing thy own pleasure as well as works , isai . . . such works as tend to others external gain or profit as the great motive of them , as servants may be working for their masters profit , and yet prophane the day ▪ . such as are not necessary on that day , as ploughing , sowing , reaping , or gathering in , and that even in seed-time and harvest ; and so fishing , going of mills , &c. when these are not done for the very preserving of life , because they are not necessary out of that case ; neither is there any thing here of an extraordinary dispensation that maketh them necessary , the weather depending on an ordinaryprovidence , or ordinarily depending on providence , which is to be reverenced : hence though the weather and season be rainy , yet it is not lawful to cut down or gather in corn on the sabbath , their hazard in this ease being common and from an ordinary immediate providence ; yet suppose that a river were carrying away corn , or that winds were like to blow them into the sea , it were lawful in such a case to endeavour to prevent that , and preserve them ; because . that cometh by some more then ordinary dispensation of providence in the weather , and affecteth and putteth in hazard this corn more then others : . because there is no probability of recovering these in an ordinary way , though the weather should alter , but there is hope of gathering in of such as are in the fields without that reach of hazard , if the lord alter the season . . such as are for carnal pleasure or civil ends , thus playing , gaming , much laughing , &c. being our own works , more especially our own pleasure , are unlawful on that day . . consider that all things are prohibited which marr the end of the day , and are not consistent with the duties thereof ▪ such are buying , selling , &c. out of the cases of pressing necessity ▪ folks cannot be spiritually taken up , and with these also ; so playing and gaming is no less consistent with praying , reading , conferring ▪ &c. then ploughing or such like , yea , is much more indisposing for it , and so we do necessarily thereby incapacitate our selves for the duties of the day . . all things are forbidden , which consist not with this rest and the duties of worship called for from our selves and others ; thus unnecessary journeying , walking , even suppose one could or should be exercised in meditation , is not resting as is required , much less is gadding in companies , in the street , or fields , to the neglect of secret and family duties . in a word , whatever is not religious and spiritual exercise , or furthering or helping unto what is so , out of the excepted cases ; much more whatever is sinful , scandalous or unsuitable on other dayes , or doth divert from , or indispose for the duties of holiness , and the worship of god on that day , is inconsistent with this rest , and so prohibited : for , this rest is not primarily commanded and required for it self , but as conducing and subordinate unto the performing of holy duties in it ; therefore our rest is to be regulated , so as may best contribute to that scope , and whatever marreth that , though it should not be work strictly , but idleness , carnalness , or playing ▪ and gaming , and sporting ▪ yet its a breach of this rest : for . that is no religious duty ▪ nor . tending as a necessary help to it ; nor . is rest commanded that we should pley in it , but that we should sanctifie it ; and . playing or sporting cannot be called sanctifying the day ; otherwayes we might have mo sabbaths then one , and the prophanest would love them best ; . playing separateth not the sabbath from other dayes , more then work doeth ; for men play in all : . playing is neither a religious duty , it being amongst the most irreligious and prophane ; nor a duty of necessity for easing of weariness , which doth not here come by any bodily toyl and labour , but ( if there be any ) from being exercised in spiritual duties ; which , therefore , change and variety will through gods blessing do , so as the person may be born out in them ; nor is there any place for it , except some duty be neglected , therefore its inconsistent with this . we come to the second way of considering the sanctification required here , and that is by comparing it with that strictness called for from the jews , and to which they were tyed . we speak not here of ceremonials ( for so their whole service might be more burdensome then ours , and particularly their sabbath-services , because they were doubled on that day ) but of moral duties ; and in that respect we say , that the tye and obligation unto the sanctification of this day is equal and alike unto us with them , which is clear in particulars , for . it tyeth us now to as long time , to wit , a natural day of twenty four hours , as it did them then . . it restraineth from work and requireth holy rest now , as much as then ; for whatever work then struck against the letter or purpose and scope of the command , and marred holy duties , doth so still . . it requireth positive sanctification by holy duties , as preaching , prayer , meditation , &c. and alloweth not idleness , nor indulgeth time to other unnecessary works . . it requireth as spiritual a manner and as spiritual a frame in performing of them now as then . for . if the command be moral , then is there no change in moral duties , for it is the same command to us , that it was to them , save in ceremonial things : . if the same things were allowed to them which are allowed to us , and if no more be allowed to be done by us , then was allowed to be done by them on the sabbath , then the observation in its strictness is equal , but the first is true , for works of piety , mercy and necessity , are allowed to us , and so were they to them , as by christs reasoning against them ( as being here superstitious ) may appear : yea , . our allowances are taken from the practise of christ , and his reasonings with the pharisees , who in these disputes aimed not to shew that more was lawful by his coming then was before , but to shew what then was lawful , though they ignorantly or wilfully misunderstood the command , for even then god allowed mercy rather then sacrifice , &c. which places most clearly warrant us in our practise . . the service we have now is as spiritual , and without all doubt the promise of the spirit , for keeping up in holy duties as large as formerly , and therefore our improving of it should be no less . before we proceed , there are some scriptures which seem to thwart with , and to be cross to this , to which we would speak a little for clearing of them ; as namely exod. . , . and exod. . . where it would seem that going out of the place dressing of meat , and kindling of fire were forbidden , which are allowed to us : to which we say . . that we speak of the meaning of this fourth command , if any more was forbidden them by peculiar judicial laws , that contradicteth not our assertion , these may be abrogated , while this command standeth . but , we conceive that as to these things , gathering of sticks , kindling of fire , dressing meat , &c. no more is allowed unto us then unto them , that is , all unnecessary labour in , and about , these is unlawful to us now , and all necessary labour in , and about , them was allowed unto , and lawful for them ; as may be gathered from christs practise , and his reasoning with the jews , and from the allowance which was to their beasts . in the third place then , we say that these scriptures cannot be literally and universally understood , for it cannot be thought that they went not out of the place , kindled no fire , dressed no meat in any case ; yea , the allowance for their necessity , and christs going in and partaking , when invited on the sabbath-day , luke . it s like to somewhat that was prepared that day , with his defending of his disciples practise in plucking ears of corn , and rubbing them , as it is luke , . ( which was a sort of preparing and dressing of that meat ) insinuate the contrary ; neither can any thing be gathered from that place ; exod. . . against dressing of meat simply , but rather the contrary , for the manna that remained over what was dressed on the sixth day , was to be laid up till the seventh day , or the sabbath , but not till the day after the sabbath ; and will it not suppose , that they behooved then to dress it on the sabbath as on other dayes by boyling , at least , for as to grinding of it at mills , or other wayes , there was no necessity for that on the sabbath out of some extraordinary case ( or else they had needlesly laid it up ) and so behoved to have fires to dress it with : and therefore that of not dressing meat , of not kindling fire , &c. must be of what is unnecessary and for servile works , or making gain in mens ordinary particular callings . but to the third way , if any should inquire what more holiness is called for , o● can be win at , on the sabbath then a believer is called unto on other dayes , he being called to endeavour to be perfectly holy every day ? i answer , although he be called to be perfectly holy , yet not in the holiness of immediate worship throughout every day : he is to be perfectly holy on other dayes , according to the duties and imployments of these dayes ; but on the lords day he is called to be holy according to the imployments of that day and its duties ; the lords people of old were indeed called to perfect holiness all the week over , but singularly to sanctifie the sabbath as a part of their universal holiness . . though all the parts of every day should be spent holily , yet some parts more especially , as what parts are spent in prayer , reading the scripture , &c. and somewhat more is required of these ▪ who are called to it on a fasting day , then on other dayes , even so on the sabbath . . there is a difference betwixt a person living holily in the general , and a person who is holy in sanctifying the lords day , though a man should be holy every day , yet is he not to sanctifie every day which is required on this day , whereof we shall now speak . this dayes sanctification then , we conceive to consist in these : . that there is more abstractedness not onely from sinful things , but even from lawful temporal things ▪ required on that day then on other days , a spiritual frame of heart ▪ separating and setting apart a man from ordinary thoughts ; hence we may say , that as the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifyeth unclean as well as common , so a common or every day frame o● spirit , will be found unclean for the sabbath ; there must therefore be another frame of heart , different from an ilk a day-frame and suited to that day . . this day is to be sanctifyed in respect of the exercises of it beyond other days , and that necessarily ; whereas on some other dayes we may be taken up in some duties of worship arbitrarily ▪ but here necessarily ; and men may , and ought , to be holy on other dayes , in their plowing , and other works , but there their holiness is to be in immediate worship to god , in some thing relating to that alway , such as praying ▪ reading ▪ hearing , conferring , meditating , &c. . the sanctification of this day lyeth in this , that it must be wholly sanctified , but parts of other dayes are ordinarily used in religious service , but this whole day is to be used so , a man should be this whole day throughout , as in the time of praying on other dayes . . duties would be multiplyed that day , more secret and private prayer , reading , &c. and more publick worship ; even as there were double sacrifices that day under the law , though there were sacrifices all dayes . . there would be in the duties of this day more intenseness of spirit , and a further degree of spiritual affections , then in these duties of other dayes ; because this day is purposely set apart for that end ▪ and by continuance in duties we may attain to more of a spiritual frame , and because not onely the exercises of worship , praying , reading and hearing ▪ &c. call to holiness on this day , as they do on other dayes , but even the very day it self doth call to it ; even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other dayes ( though daily they should repent and be humbled ) because that day is solemnly set apart for it ; so ought our worship to be more intense and solemn this day suitable unto it , wherein we are , as it were , dyeted for insisting and persisting in duties of worship ; where as these duties in this respect , and in comparison , are on other days , but as starts , worship is here some way the only work of that day . . there would be more heavenliness and spiritual sence breathed after that day in the frame of the heart ; it would be near god , and the work of the day would be delightsome and sweet , the sabbath would , as it is isaiah . be called a delight , and we would endeavour as it is heb. . to enter into his rest , to pass through the outward rest into his , to be within his chambers , yea even in his arms , as it were , all that day . . there would be that day more divineness in our holiness ( to speak so ) a sort of majesty by ordinary in our walk , looking like the sabbath , and like the god of the sabbath : there would be an exulting in god that day , we would endeavour to have our hearts in a special manner warm in the exercise of love to him , and to be much in praising of him ; our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of god , as the end of it , then on other ordinary days , wherein our prayers and other pieces of worship may more immediately respect our own case and need ▪ but on this day gods honour as the end more immediately whatever our own case be , and that both in heart within and in the nature of our exercises without ; this is to call the sabbath of the lord honourable , to honour and glorifie him , therein as it is is , . a special majesty being in that days worship by levealling it with extraordinary singleness at gods praise , even as his name is hallowed or sanctified in heaven by angels and perfected saints . hence it 's good to give thanks unto thy name , &c. beginneth that psalm of praise for the sabbath-day , to wit , the . these duties then that further his praise are more especially for that day . . all these reach both words and thoughts , nothing to the hindrance of these is to be admitted neither ; there are none of our words and thoughts that day , but they would in a special manner be gods , and in it we should be spent as his ▪ and endeavour to be within view of heaven , to make some essay of glorified saints exercise there , and to have the sabbath as a little preludy of that everlasting sabbath and rest in the bosom of god. the fourth way of considering this sanctification is positively , to wit , as to the duties , wherein the sabbath is to be spent , which are shortly , all duties of immediate worship , whether they be inward , as meditation , self-examination , heart prayer , either ejaculatory or more continued , heart-sorrow for sins , &c. or outward , as vocal prayer and singing of psalms , reading the scriptures and other pious books , hearing the word , &c. or whether they secret which may be both inward and outward , or private in families , as reading of the word , conferring on it , repeating sermons , praying together , &c. or publick ; as joyning with the congregation in prayers and praises , hearing the word read , and the sense given , hearing of sermons , participating of the sacraments , when dispensed , joyning in solemn humiliations and thanks ▪ givings , when they fall necessarily or more conveniently to be on the sabbath ; all which and such like are proper duties for that day ; to which liberal laying up , and giving for the relief of the poor according to ability , and as god blesseth every man would be added as a suitable dnty of it , though it be no duty of immediate worship . the fifth way is to consider the sanctification of the sabbath complexly , before it come , when it 's come , and after it's past . . then the night before ( not secluding a suitable remembrance throughout the week ) remember it . by timous leaving of worldly business , it 's a great incroachment on the sabbath , thought too too usual to continue longer at work the night before , then any other night of the week , as if folks would gain the day of rest , out of saturnsdays night and mondays morning . by not suffering this little times leaving of work , to be idly spent but being taken up with endeavours , . to abstract mind the . to from other works as well as the hand , and to have the heart put in a lively frame ▪ mind the work of the day which is coming , and to have a suitablenss to it . if ye ask what suitableness we have to it ? answ . endeavour . to be as if ye were about to meet god , to tryst , as if it were , visibly with him , and solemnly to treat and enter in marriage with him . . to be like heaven , and in a special manner in some sort to imitate god , as if ye were already entered into his rest , and had rested from your own works . . to be as if ye were to dye , and to step into eternity , for this resting should mind us of that , and was , and is still ▪ specially appointed ( though yet no ceremony ) to mind us of gods separating of us from others for himself , that we may rest eternally with him . then . for furthering of this , look back on the week past , and endeavour to have things clear before the sabbath come , and all by-gone quarrels removed , that theremay be no standing controversies against you to begin the sabbath with . . pray with special solemn seriousness in reference to that day , that ye may have peace for what is past , that ye may be in a right frame for the day ; that the minister may be helped to speak as it becometh ; that others may be fitted to heare and joyn ; that the word and other ordinances may be richly blest of god ; and that the mercy of having the ordinances may be minded , with praise to the gracious giver of them , and suitably improved . . when the morning of that sweet and desirable day cometh ( after we have fallen asleep in a special manner , as it were in the lords arms , the night before and left our selves there ) . we would timely begin the work and beware that either carnal thoughts get in , or the time be idly slepped over , but i say we would begine the work early ; for it 's for that end appointed , and sinful thoughts will not be kept out , but by filling the room otherwayes with what is spiritualy profitably . shew forth gods loving kindness in the morning , saith the psam for the sabbath , to wit , the . let therefore the meditation of somewhat of these , or such like , begin with us , even when we are making ready , . somewhat of god himself , whose day it is ; . of heaven , and that happiness that is there ; . of the works of god , who gave us and all the world a being , and who only preserveth the same ; . of christs redemption , and as closed and perfected on this day ; which especially should be minded ; that so thinking of our many and great obligations , and of the misery we had been in , had not that work of redemption intervened , we may begin the day with a due impression of gods greatness and goodness : of our own sinfulness , weakness , and misery ; and of this blessed remedy and out-gate . . we would address our selves to solemn prayer in secret , and that at greater length then on other dayes ▪ and with persisting in , inwith special petitions relating to the day , with all the seriousnese may win it . ▪ we would take a view of our own hearts , to see how and where we left the night before , and endeavour to have clearness betwixt the lord and us as to our state , and otherwayes maintained ; and renewed if it was ; or attained if it was not . . too much time would not be spent in adorning of busking or folks bodies , or in making other provisions for them , but as the whole of it would be taken up in duties of worship ( as we have before shewed ) so some part of it would be set apart for secret reading , yea , for secret praising , thanksgiving , and singing , an exercise not unbecoming that day , as that fore-cited psalm for the sabbath day , sheweth . . if thou be the head of a family , or livest in fellowship with others , then the family is gravely to be brought together , and every particular member is to joyn with the rest : and here also prayers and other religious duties are to be doubled according to the ceremonial doubling of sacrifices on the seventh-day-sabbath under the law ; for in secret , in families , and in publick , there would be more that day then in other dayes . . care and inspection would be taken so far as men can reach , that by none in the society , neither secret nor private duties be neglected , nor publick duties abstained from , but that each may stir up one another , and more especially those whose places lead them to it , to the sutable sanctification of the day in all the duties of it , and withal , it would be looked to , that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship . . timely ( that ye be not by haste discomposed ) come to publick-modestly apparrelled ( it's a shame to see how gaudily some come to publick worship on the lords day ) grave in your walk wary and circumspect in you words , that they be spiritually edifying and sutable ; watch over your eyes , that carnal or wordly looks steal you not away , nor distemper your hearts ; but especially over your hearts , that they we are not out of a spiritual frame . . when ye come to the place of publick worship , if it be a while a beginning , be still watchful , and the nearer ye come to it the more watchful ; for temptations will be very ready to divert or discompose ▪ there would be a frequent intermixture of ejaculatory prayers in reference to every thing ▪ equisite for attaining and intertaining this composedness . . when publick worship beginneth , study to be ( as cornelious was , acts ) present to joyn in prayer , and praise , to hear what god will say , to receive it , to lay it up in your hearts , to be sutably affected with it , and to resolve through grace to practise it ; ( for blessed are they only who hear the word and do it ) : and this would be with delight , aming aright at the end of the ordinances , whatever they be , whereof we spoke somewhat on the second comandment . . when the publick worship is as to it's first diet closed , let not your minds turn carnal , but depart reverently from it , chearing your selves in god , fixing the convictions , exhortations , directions ▪ instructions , &c. in your mind , as ye have met with them , and be ruminating rather on these , then beginning to gaze o● discourse with others on subjects that are not spiritual , and to edification . . as soon as ye can win , go in secret and seek to have these things fastned and riveted betwixt , god and you , and let that be your first work , and let the little time that interveneth betwixt the diets of publick worship till you return , be spent sutably to the day and the end of the duties thereof . . when all the publick worship is ended then ye would do according to the preceding tenth direction ; ye would withal retire a while in secret , and reflect on your carriage in publick , and also see what good may be gotten of the day , and if there be any misses , neglects , or failings observed ( as if there be a diligent search there will no doubt be ) then be humbled , seek pardon through christ , and resolve through grace to help these afterward ; consider what was said , and like the noble bereans ▪ acts . put it to the tryal for your confirmation , by your considering and examining the scriptures cited or spoken of ; and endeavour yet more to have your hearts affected in secret with them . . then call your families and come together after secret seeking of god , and . be inquiring of one another what is remembred , that all being put together , ye may be helpful by your memories one to another ▪ . ye would do this , not as if it were enough to tell over the words , but that the doctrines and their uses may be fixed , and ye affected with them ▪ therefore . ye would do this with other duties of reading , singing , and spiritual conference , as the occasion of it shal offer , with prayer to god before and after , being thus exercised ●ill ye go again in secret to close the day as ye began . duties of charity would be done , contributions made liberally according to our ability , and relief sent to others as we know their need ▪ which also would be inquired after . . indeavoure to have the heart in a right frame to close the day with ▪ reflecting on our carriage throughout it , fearing to lye down with guilt unpardoned and without some special fruit of the duties of the day ; hast not to go to rest sooner that night then on other nights , on design that you may be sooner at work the nixt day ; which smelleth strong of wearying of the sabbath , and of longing to have it at an end , of which the lord complained of old , amos . . study to lye down with thoughts as you arose , leaving your selves in his arms , with respect to the eternal sabbath that is coming . . when the sabbath is past , and the next day cometh , cast not by all thoughts of it instantly , but begin your work as having just now ended the sabbath , fearing to let the relish of it wear away ; and indeavouring in your carriage through the week to retain the stamp and impression of it ; especially beware to go to your callings with a sabbath dayes guiltiness on you ; o indeavour by all means to have that removed hand all the week through have one eye to the sabbath past ; and another to the sabbath coming , having still that sounding in your ears , remember the sabbath , or the lord ▪ day , to keep it holy ; dieting your souls , as it were , all along the week , for a course of communion with god in the duties of the next sabbath . it will be now easie to know when this command is transgressed ( which was the sixth way proposed of considering the sanctification of the sabbath to wit , oppositively or negatively ) which is done ▪ by committing any thing contrary to the rest or sanctification of it ; . by omitting any of the things which are required for the right sanctifying of it ; . by an unsuitable frame of heart as to the due manner of performing any of these duties required ▪ we will find the weight of this command yet more fully , by considering it's reasons how it'sexplicated and pressed : this is done . by laying down the equity and extent of it . v. . . . by pressing it from god's example . as to the first , v. . six dayes shalt thou labour and do all thy work : these words may be looked on . as an obliging concession , which is indeed very liberal ; as if the lord had said , all dayes are mine , yet i have given thee six to do all thy work and labour that thou hast to do , therefore give me the seventh . it is but a small retribution for six to return a seventh . ▪ as a restriction , thou shalt do whatever work thou hast to do within the six dayes , but none of it on the seventh . . as a command whereby god distributeth our time , and commandeth six for our work , and the seventh for his : and thus these words forbid idleness , and command lawful diligence in these six dayes ; which we conceive here to be implyed . because god is not carving out what time we may be idle in , but what time we should imploy in our own lawful works as well as in his ; for it cannot be thought that he giveth us six to be idle on ; it must therefore be to work on seeing as our life should be taken up in doing either what more immediately concerneth our selves , or what more immediatly concerneth god ; so the scope of this command being to proportion our time betwixt these two , what is allowed for either of them , must imply an improving of it for that very end . the opposition also will confirm this ; these six dayes are to be applyed to our work , as the seventh is to be applyed to gods , which is more then a permission , and if the negative part be imperative , in it thou shalt not work , then the positive , six dayes shalt thou work , may well be understood so also . . gods example will press it for we are to follow it , not only in resting on the seventh , but also in working in the six dayes as he did . . working these six dayes cometh in as a mean to further and fit for the sanctification of the seventh , for so a man putteth by his business , and has the more freedom for the rest on the seventh , whereas idlense often sinfull necessitateth to the breach of it , and to a desire that it may be gone , amos . . and thus idleness is reproved here , and diligence commanded under one consideration , to wit , as the remove of the former and practise of the later do capacitate us to give god his due on his own day when it cometh : even as they are also included in the eight command , thou shalt not steal ; for as idleness becometh a snare and temptation to a man to steal , and hindereth him from works of charity and suitable diligence in the works of his lawful calling ▪ readily preventeth the one , and capactiateth for the other ; so is it here , for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diuerse considerations ; and this agreeth well both with the words and scope of this command . and . according to the holy and wise oeconomy of gods goodness , our labour may be commanded to mak his rest to be to us the more relishing and refreshing . the tenth verse containeth three things for explication , . the lords claim of the seventh day , as having reserved that to himself , it 's his , it 's to him , and by him & for him separated from other dayes . . aconsequent flowing from this ▪ therefore that day is not to be imployed to any of our own works , no not the least , no manner of work , no word , no thought nor deed of any such sort under whatsoever pretext beside the excepted cases . . it 's extension as to all relations , so to all ranks , parent and child , master and servant , &c. yea , it 's thou for thy self , and for all thou hast the oversight and charge of , sons , servants , strangers , yea , and beasts , not that they are capable of sanctifying a day more then the beasts in nineveh were of religious fasting , jonah . yet this sheweth what ought to be the masters care , it being for his use that beasts are put to work ; god injoyneth all wayes of abstaining from every thing that is a mans own work on the sabbath , and will have him solemn in it : in a word , all within thy gates , looketh not only to masters and all in their families or within their doors , but to magistrates and governours , and all within their jurisdiction ( gates being the place of judgment , & used in scripture to shew the extent as well as seat of power ) that they should see to their sanctifying of this day ; and the falling of any under them is their sin when they endeavour not to prevent and amend it : and thus nehemiah understood this command , neh. . when he put forth his power , not only in contending with the native nobles , but even against strangers , for restraining them from violating this day . hence we gather that idleness is a sin , and that they will hardly give god his due on the seventh day ; who are not diligent in the duties of some lawful calling and station for gods honour and others good through the six dayes of the week ; and indeed this is often seen , that such are lazie , and careless , and idle on that day , passing it over even as they do other dayes , without any difference at all , except it be that they come to church . . we gather that humane , whether ecclesiastick or civil appointment of ordinary fixed days for worship throughout the whole day , beside the sabbath , will not agree with this command allowing men six for labour . it 's true , god might soveraignly limit men , but where he hath given liberty ( if it were but by concession ) who can restrain ? concerning dayes therefore , we lay down these four : . that there can be no solemn ! seeting apart of any day to any creature ; thus saints dayes are unlawful : for the sabbath or day of rest is to the lord , and to none other , it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work . and although men should keep the day , and alter the worship , yet this is a taking of that which was once abused , and never enjoyned , for to apply it to god , and wanteth not offence ; even as the retaining of other things in worship which have been abused , and are not necessary , is offensive . . no man can institute any day , even to the true god , as apart of worship , so as to bind consciences to it , or to equal it with this day : that is apart of gods royal prerogative , and a thing peculiar to him to sanctifie and bless a day . . even those dayes which are pretended to be set apart to and for god , and yet not as apart of worship , cannot be imposed in a constant and ordinary way ( as anniversary dayes and feasts are ) because by an ordinary rule god hath given to man six dayes for work , except in extrordinary cases he shall please to call for some part of them again . . yet extrordinarily upon occasions of humiliation , or of joy , and thanksgiving dayes , for that time , may be set apart for god , without wronging this concession , even as in extrordinary times we may work , and not rest on the sabbath day , though ordinarily we may not : this proportioning of time therefore is for the ordinary rule , but yet admitteth of the exception of extraordinary cases . . we gather that masters and parents ought to have a special oversight of their own children and families in the worshipping of god , and that especially in reference to the sanctifying of this day ; and that there is a special communion in worshipping of god amongst the several relations of a family . . we gather that magistrates , and all who have power over others , ought to see to the restraining of vice , and to the performing of outward duties , particularly such as relate to the sanctification of the sabbath ( as well as to abstain from , and to do such and such things themselves in their own persons ) in and by these over whom they have power ; and that it 's no less scandalous and sinful for a magistrate not to see that sin he crushed that the sabbath be sanctified , and the ordinances of religion be entertained and received and reverenced in and by those over whom he hath charge , then if he committed such sins himself , then if he discountenanced the ordinances and break the sabbath himself , or sufferred his own family or himself to be without the worship of god : why ? because these are within his gates , and he is to account for them : he is to rule for god , and their good which is mainly spiritual ; he is to be a terrour to evil doers , as well as to be an incouragement to them that do well ; and men are according to their places and parts to be forth-coming for god and the good of others . and yet this cannot be called a constraining or forcing of consciences , for a magistrate or master thus to restrain these who are under them ; it 's but the using of that power , which god hath committed to them to make men to do their duty , and to abstain from dishonouring god , and the punishing of them , if they do other wayes ; in which respect he beareth not the sword in vain . the . and main reason followeth , v. . wherein this command is three ways pressed also , . by gods example , who during the space of six days wrought ( though he might as easily have made all in one day ) and rested the seventh , and not before the seventh , on which he wrought none ; even so it becometh men to do , seeing he intended this for their imitation , and for that end doth propose it here : gods rest on the seventh is not absolute and in every respect ( for john . . he worketh hitherto , that is , in the works of providence , sustaining , preserving , and governing the creatures made by him , and their actions ) but all things needful for the perfecting of the world were then made and finished . ( whence by the way we may gather , that not only all creatures were made , angels even these that since turned devils , &c. but that they were made within the six days of creation , when heaven , earth , sea , and all that was in them was made ) therefore all our works that are necessary to be done in the six working days , would be done and ended , that we may rest on the sabbath as he did . the . way is by his blessing of it . god blessed the sabbath day , which is to be understood not simply in respect of the day , which is not properly capable of blessing , but in respect of the true observers of it , he blesseth it to them and he blesseth them in it , which may be in these three : . that the rest of that day shal not prejudge them in their weeks work , but that their labour shal be therefore blessed , so that they shal miss nothing by observing that day , as the lord blessed the seventh year , whereon they rested , and yet notwithstanding they were as when they laboured , lev. . . . . and it 's like that if we will compare such as make conscience to sanctifie the sabbath with others , who think and seem to gain by breaking of it , this will be found at the years end to be verified . . that the lord hath set a part that , day for a spiritual blessing , and the communication of it to his people ( so the bread and wine are blessed in the sacrament of the lords supper to be a mean of conveying spiritual blessings to the worthy receivers ) isa . . and psal . . . that god will abundantly manifest his gracious presence , and multiply his spiritual blessings that day upon it's due observers , more then on other days wherein he is also sought ; as there is this day a double worship both in respect of the duty , and of the day whereon it 's done so there shall be a double blessing beyond what is on other days ; in which respect , even prayers in , and towards , the temple ( while it stood by divine appointment as a separate place from others ) had a blessing beyond prayers in other places ▪ and thus christ blessed the loaves and the few small fishes , john . when he made them by multiplication on the matter to feed far beyond their ordinary proportionableness ; so service on this day groweth in it's blessing ; hence we may see an usual connexion betwixt universal thriving in religion , grace and piety , and suitable obedience to this command , in the tender sanctification of the sabbath ▪ and withall a reason , why so few make progress in godliness , even little keeping holy the sabbath as they ought . the . way is by his hallowing it , wherefore be hallowed it or sanctified it , that is per ●odum ●●stinandi , or by way of appointing of it for holy uses , and separating it from other days ( as is said ) : the inference wherefore as to the hallowing pointeth at the reason or end wherefore god did it , to wit , that there might thereby be an excitement left to men , to imitate god ; and that men might not only have gods command , but his example also to bind this duty on him . if it be asked here , why god will have a day set apart for holy exercises beside other days ? it may be answered , . it 's meet that god be acknowledged lord of our time , by this tribut being reserved to himself . . because men having but a finite understanding , beside the now corruption of it , connot be intensely taken up with spiritual and heavenly things and with temporal and earthly things , both at once , or at the same instant ; for even adam in innocency could not do that , therefore the lord hath graciously set apart a day for mans help in that . . it 's to teach man that his chief end is to converse with god , and to live with him , and that he ought to cary in his own affairs along the week , and order things so as the sabbath may be duly sanctified , when it shal come in that sweet soul reposing converse with him . . to shew man wherein his happiness consisteth , it 's even in this , to walk and converse with god , and to be in his worship ; this is his rest . . to shew the excellency of religion , and of the works of piety , or of gods worship , above mens employments in earthly and wordly things : it was a sabbath to adam in innocency to be abstracted from his labour for the worship of god ; the one is mens toyl , the other is mens spiritual rest and ease , far contrary to that which men in the world ordinarily think and judge . we see now how great and grievous a sin it is to break this command , and with what care this day should be hallowed . for . it 's a command of the first table , and so the breach of it is , in some respect , more then murther , adultery , stealing , &c , it 's included in the first and great commandement , . amongst all the commands of the first table , yea all the commands , this religious observance of the sabbath , is most forcibly pressed with more reasons , and with more full and particular explication : because . all the commands hang some way on this ; and obedience is ordinarily given to them with the same readiness , as this day is employed in gods service , . it keepeth life , as it were , in all the rest , and when men are cold in this , so are they in all the rest . . this tryeth men in theirlove to god best ; if indeed his company and service be more delighted in thenthe world ▪ and is a notable indication of the frame of the soul ; it maketh proof both of their state and frame , as men are usually and habitually on the sabbath , so in effect are they , as to these . . no breach of any command hath more aggravations ; for . it is against reason and equity , when god hath given us so many and so good reasons for it . . it 's high ingratitude , the sabbath being a mercy ; and a great mercy indeed it is to be priviledged with access to converse with god a whole day of every week in duties of worship . . it 's against love , god's love hath instituted it , and our love should in a special manner vent it self to him on it . . it 's cruelty against our selves ; for the sabbath kept holy , is backed with the promise of of a special blessing , and we by this sin prejudge our selves of that ; yea the sabbath rightly spent is a mean both of holiness and of nearness to god , of conformity to him and of communion with him , it promoteth both : so that it is eminently verified here , that these who sin against this command , sin against , and forsake their own mercy . . no sin doth more evidence universal untenderness ; and as it 's a sin in it self , so it evidenceth , especially when gross , a very sinful and some way atheistical frame and disposition , as may be gathered from neh. . yea. . it occasioneth and breedeth other sins : it habituateth to sinning , and hardneth against challenges , so that men ordinarily become very gross and loose and fall in scandalous sins , who neglect the sanctification of the sabbath , which is the quickner and fomenter some way of all duties and knitteth the two tables of the law together ; hence it cometh to pass , that we often hear men that have turned to be very loose , gross and scandalous ( and some of them on scaffolds and at gibbets ) cry out of sabbath breaking , imputing the one to the other , as a main cause ; for by this sin men grow stout against challenges , and formal in secret duties , and so at length sit quite up . no sin hath more sharp challenges for it , and more sad judgements avenging it , then sins against this command ; have there been any men deeply challenged for sin , or at death ( whether ordinary or violent ) brought to express and utter their challenges , but sins against this command have been main ones ? the slighting of the lords sabbath made jerusalem to be burnt with fire jer. . last ; for this sin they are threatned with terrible plagues ; ezek. , . . not only in temporal things , ● . . but with spiritual plagues to which they are given up , v. . . you know that a man was stoned for gathering of sticks on the sabbath , num. . see also , exod. . . and ezek. . . where the lord accounteth sabbath-breaking a refusing to keep his commandements and laws , and a despissing of his holy things ; o is it possible , that a man can be well that breaketh the sabbath , or to whom it is not a delight ? if any should ask here , if indeed the breaches of this command be greater sins then the breaches of the commands of the second table ? and if so , if god will be avenged on these severely ? for answer ( premitting this one word , that in comparing breaches of the commands of the two tables , we would compare sins of a like nature together , that is , sins of presumption with sins of presumption , and sins of infirmity with sins of infirmity ) we say , that a presumptuous sin against the fourth command , if it were but to go unnecessarily to the door , or to gather sticks , is a greater sin then a presumptuous murther , because it striketh more immediately against god : and that a sin of infirmity against the fourth command , is greater then a sin of infirmity against the sixth . yet we grant that presumptuous murther is a greater sin then a sin of in firmity against the fourth command , because presumption and high handedness in the manner of sinning , in a sin little on the matter comparatively , da●eth god , as it were , and striketh immediately against him , and so is an additional high aggravation of it ; beside what it is in the nature of it : and though our censures against presumptuous breaches of the sabbath ▪ which are now as great sins as formerly ( as is clear from what is just now said ) be often more mitigated now under the gospel , neither was it as we conceive , ordinary to stone the presumptuous prophaneners of the sabbath , even amongst the jews ; yet will this be no good reasoning ; men do not now execute punishments upon transgressours of the first table as on transgressours of the second , therefore transgressions of the second table are greater sins then transgressions of the commands of the first ; for so we would be in hazard to postpone all the laws or commands of the first table to these of the second ; but we are to consider that temporal punishments are heightened or lessened according as the peace and order of civil societies may be more or less therein concerned , so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of god , and in order to his righteous and absolute judgments , and therefore it`s enough that we enquire what god hath done , and will do , and what sinners may expect from him ; however men may over-look and pass them by , yet before god they are often taken notice of , and plagued even in this life , and will be for ever hereafter , if they repent not . we may now therefore in the close , exhort , beseech , obtest and charge you all , as in the sight of god , who is a severe avenger of them , that ye would be aware of the sins whereby this command is transgressed : particularly guard against . . not preparing for it , or not remembring of it ; many prophane the sabbath , ere they come to publick , yea , before it come , in some respect . carnal thoughts and a common frame of heart , yea , even to speak so , a particular frame that looketh but to our own condition or case ; as not stirring it self to be over and above that , to be affected with god and his glorious works of creation and redemption , to give him praise for his marvellous goodness on that day ; there is alass generally little delight and praise in his worship , even on his own holy day . . general unedifying discourses , of the news of the time , of health , and other things not necessary to that day . . little profiting under the gospel , and not growing in knowledge and practise ; many a sabbath is thus prophaned , few getting or seeking the blessing of it , or on it . . going to the fields and visiting of neighbours to put off a piece of time , that so much time may be saved on other dayes of the week , wherein many men think they have more to do ; and not seeking to edifie , or to be edified when they visit . certainly by this going abroad and runing up and down the streets unnecessarily , ye indispose your selves , ye offend others , and tempt them to follow you , ye slight either duties in your families , or in secret , or it may be both , in a great measure ; i suppose that if ye made conscience of these , there would not be so much time to go abroad ; take some other day for recreating your selves ; if ye say , ye have then somewhat else to do : and have ye nothing to do this day ? or wil ye take more boldly from gods day , then from your own ? is sacriledge less then taking what is your own ? what if all did so gad abroad ? ( and it may be they have no less reason ) what a sabbath day would we have ? there is a remarkable word , exod. . . that on the sabbath none might go out of his place , which though it be not to be understood as restraining exercises of piety , or works of necessity and mercy , as we shewed before ; yet it would seem to be the meaning of the words , that on that which we call taking the air , and on visiting , there was a restraint thereby intended . . mens ●itting upon choice in the church at such a distance that they can scarcely hear , and that they may the more securely confer together on common purposes ; so that they do not so much as aim to profit , of whom we may appositely say ( as christ said of the priests , that they prophaned the sabbath and were blameless ) that they some way keept it and are guilty ; many also sleep weary and wander in their thoughts , and are as stones and statutes in the church . . little ones and boyes going and running up and down playing and making a noise , and servants gadding ; all which will be charged on magistrates , ministers , elders , masters and parents , who are not conscionably aming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses , and to punish continuance in them : especially look to it when few plead or appear against such sins . . much idle loitering over of the sabbath , doing nothing , and much sleeping it over . idleness is a sin any day , much more on this day . . little care of sanctifying the sabbath when men are from home , or when they are not in their own congregations , when they are not in their own houses , or have not any to take oversight o● them : there is much liberty taken this way , and there are many complaints of it ; what my brethren ? doth not the sabbath require as strict sanctification abroad as at home ? if any should ask remedies of all these , and such like evils , i know none better then these that are in the command it self . the first is remember , what ? . remember by-gone failings , and repent of them : . remember coming to judgment , that ye may be found of it in peace as to this or any other guilt , and endeavour to prevent it : . remember to be all the week over in your worship , and walk , minding it . a second is , be well imployed throughout the week , and be not given to idleness or laziness in your particular callings , nor in spiritual exercises , there will be no sanctifying of this day without that ; be not therefore slothful in business , but fervent in spirit , serving the lord , rom. . . ▪ see that nothing unbecoming the rest of the day be admitted , no manner , not only of deeds , but of words or thoughts . . let every one take inspection of others , and seriously mind it in your several places , as ye are called . . follow gods example in other things , as it 's proposed to you for your imitation , and ye will do it the better in this . . aim at the blessing as well as at the duty ; hang on himself for life and strength to discharge the duty , and for the blessing , since he is the author and bestowe● of both , and do the duty delightsomly and with joy , through the faith of his blessing ; and acknowledge his unspeakable goodness in priviledging you with his day , and the worship thereof , still waiting on him , and trusting in him for whatever good may come to you in it . the fifth command . exodus . . honour thy father and thy mother , that thy dayes may be long upon the land which the lord thy god giveth thee . our lord jesus christ , matth. . . sumeth up the whole law in these two words , which he calleth the two great commandements , thou shalt love the lord thy god with all thy heart , with all thy soul , and with all thy mind , and thy neighbour as thy sef , the two leggs that piety in practise walketh upon ; the one comprehendeth our duty to god , which runneth through all thee ten commands , but doth more eminently exert it self in the first four , whereof we have spoken : the other containeth our duty to our neighbour ; which is set down more particularly in the last six commands , whereof we are now to speak ; and how eye , many do ignorantly and wickedly look on duty to man as somewhat extrinsick to religion , and duty to god , yet both have the same authority , both are put in ohe sum of the law , both are written on tables of stone with the lords own finger ▪ and put within the ark : and therefore we ought with a proportionable eare to inquire what god requireth of us as duty to others , as well as to himself : and we should make no less conscience of obedience to the one then to the other , before we come particularly to the fifth command , we shal speak a little to these two , . why love to god is called the first and great command ▪ and love to our neighbour the second , and only like to the first , matth. . . . why hath the lord carved out mens duty to others as well as to himself . for the former of these , consider in the first place that the commands of the second table are equal to the commands of the first , in respect of the authority that injoyneth them , he that saith , thou shalt have no other gods before me , saith also , thou shalt not kill , &c. jam. . . in which respect it is said , matth. . . the second is like unto this . . if we compare the two tables together as to the matter contained in them , and the immediate object of each duty commanded ; the duties of the first table are greater , and the duties of the second table lesser ; the one relating more immediately , the other more mediately to religion , in which respect they express peculiarly our love to god , which is called the first and great command ; for the first four commands require that which in its own nature is worship , and is in an immediate way to be given to god ; but the duites required in the other six , are not properly , formally and immediately called for as parts of worship to god , though , as they are acknoweledgments of him , they may be consequentially thereto referred . as to the . why the lord hath in so short a sum particularly set down our duty to others , as well as to himself and shewed how every one should carry towards another ; we would speak to it the rather , that there are six commands in the second table , and but four in the first table , and the lords commending the duties of the second table hath said , the second is like unto the first , because he would have it in our careful observance , going along with the first ; and the apostles as well as the lord , in pressing holiness , do ordainarily instance in the duties of the second table , as luke . . what is written in the law ? how readest thou ? math. . ▪ thou shalt not commit adultery , &c. rom. . . . . jam. . . . &c. and the reasons of it may be these : . to teach his people that it is his will , that they should be holy in all manner of conversation ; therefore there is no piece of duty called for , but it is comprehended in a command , even the least thing , eating , drinking , and whatsoever they do , cor . . pet. . . . he would have them careful to be holy not only in the church , but also in the market ▪ in the shop , at home , abroad , not only in prayer , but at the plough , &c. . to hold out the great extent of holiness , or what holiness he requireth in his people ; it was a great mistake in the pharisees , that they placed the main part of religion in the performance of external duties of the first table ▪ whereas the lord layeth both tables together , to tell that they must march up together in our practise , and that it will not be holiness in it's self , and in gods account to perform the one without the other : . because the lord would have his law a perfect rule , that the man of god might be perfect , throughly furnished to every good word and work . tim. . . therefore is the second table given , that we may know how to walk towards others as well as towards god , that masters may know their duty ▪ servants theirs , &c. and that none are left to an arbitrariness therein , but that all are tyed to a rule : . because men are ready to slight holiness in reference to the second table ; hence there will be some kind of awe of god on men , in reference to the duties of the first table , so that they dare not altogether neglect prayer , hearing the word , &c. and yet they will make little or no conscience of loving their neighbour , or of shewing mercy , as we see in the pharisees : . because it is no less necessary for christians living together as to their being and well ▪ being and mutual thriving , that they do duty one of them to another with respect to the command , then that they all do their duty to him ; how else can folks live well together in a family or other societies , if each therein do not duty to another ? the neglect of this makes them as a house divided against it self , which cannot stand ; . that the lord may have the more clear and convincing ground of challenge against such as slight these commands , and live in envy , malice , oppression , &c. for none can say he knew not these to be sins , mic. . . the lord hath shewed thee , o man , what is good , that thou do justice , and love mercy , &c. and he beginneth at the duties of the second table , the more to stop their mouths ▪ if they should say , they knew not that they should be holy , or how to be holy in these ▪ he had it to say , that he had told them : for these , and such like reasons , the lord hath been so particular in , and hath added his authority unto , the commands of the second table as well as to these of the first , that we may lay the greater weight on them . from the connection of the two tables , we may observe these three generals , first , that there is no part of a mans conversation in reference to his walk with others as well as god , what ever be his calling or station , but he ought to be religious and holy in it ; god hath directed men how to carry in all things . . that it is a necessary part of religion in respect of the command of god enjoyning it , and in order to our thriving in holiness , to be conscientious in duties to others , as well as in immediate duties to god , who in his law requireth both . . that where kindly and true obedience is given to the first table , obedience will be given to the second also , where conscience putteth to pray and keep the sabbath , it will also put to do duty to our neighbour ; he purposely putteth these together in the gospel , when the pharisees would separate them , and what god hath conjoyned let no man put asunder . it may be here inquired : what it is to be religious in these common duties we owe to others ? answ . though we cannot instance in any thing , wherein religion hath not it`s place ; yet we shal pitch on a few things , that it more especially implyeth : and . it is necessary that the matter of the duty be commanded , and . that respect be had to the command in the doing of it , a man must not only provide for his family , but he must do it religiously , a master must not use his servants , as he pleaseth , the servant must not abuse the masters simplicity , but obey in fear and trembling , &c. ephes . . . col. . . in which places the apostle presseth servants to look to these things , while many of them had heathen masters ( and what is spoken to them may be applyed to all , in all callings and stations , and serve to direct how to be religious in common duties ) . and . as to the end , it is required , that they serve not men only , but the lord , and so eye his glory , the adornning of the gospel , the edification of others , there being nothing we do , wherein we ought not to have an higher end then our selves or men . . that they have a religious motive in their service , implyed in these words , not with eye service , as men pleasers , but as doing service to the lord in obedience to him , and not to men ; not so much because their masters command , as because god commandeth ; not for the fashion nor meerly for profit , but because commanded of god. . that for the manner it be in singleness of heart chearfully and readily . . that respect be had to the promise as well as to the command , for their through bearing in their service , and for their encouragement in the faith of their being accepted through christ as it is ephes . . . coll. . . else it were a sad thing for a christian servant to be in hard service , and have no more to expect but a but of meat and a penny-hire from men , but christian servants may eye the heavenly reward in sweeping the house , as well as in the religious duties of gods immediate worship . for helps to understand the commands of the second table , we may consider these four scriptures , which will hold out so many rules for that end : the . and principal one is mat. . . thou shalt love thy neighbour as thy self , which sheweth that there should be a warmness of affection in us to our neighbour , opposite to hatred ( levit. . . . ) revenge , malice , inward grudging ; and no doubt this warmness of love , making a man measure his duty to others by the love he hath to himself , will notably help to understand and observe all the duties of the second table . the . is mat. . . therefore all things , whatsoever ye would that men should do to you , do ye even so to them , which is a rule of general equity , and is opposite to partiality and self-love , which undermineth all the duties of the second table ; and this is of a general and universal extent , to all persons and things , such as buying and selling , to duties betwixt man and wife , neighbour and neighbour , master and servant , &c. the . is philip. . . look not every man on his own things , but every man also on the things of others , a notable effect of love , not only to wish well to our neighbours , but to seek and procure their good , and it is opposite to selfishness and regardlesness of the good of others , if we be well our selves . the . is rom. . . be kindly affectionate one to another with brotherly love in honour preferring one another , be kindly to , and manifest your esteem of , your neighbour , not in a complementing way , but really and heartily , which by james is called the fulfilling of the law , and by the apostle john the old and new commandement , wherein there is more religion then many are aware of , more then in knowledg , speculations and empty notions : but oh ! how short are we in these more common duties , that lye , as it were , among our feet ? we come now to the fifth command , which is the first of the second table , and it containeth . a precept . . a promise , and so it is called by the apostle ephes . . . the first command with promise , which must be upon one of these grounds , either ▪ because it is the first command that hath a particular promise , that promise in the second command being general & applicable ( as it is actually applyed there ) to all the commands , or . because this is the first command of the second table ; and often in the new testament the commands are recknoned and instanced by that table , especially when duties betwixt man and man are pressed : and if it be said , that it is the only command of the second table , that hath a promise , it is answered , it is the only command that hath an express promise : beside it is not absurd to read it thus , it is the first command ( i. e. ) of the second table ; and to press it the more , the promise added to it is mentioned ; so that to ur●e obedience to it the more strongly , it is not only the first command , saith the apostle of the second table , but it hath a promise also added to it : and this certainly is the apostles scope to press its observation . in the precept we are , to consider the object , father and mother : . the duty , honour . . again , concerning the first , it is to be considered that this command in its scope respecteth the duty that we owe to all relations , whether they be above us , inferiour to us , or equal with us : this is clear from christs summing all the second table , and consequently this command with the rest , in that comprehensive general , thou shalt love thy neighbour as thy self ; and therefore our neighbour in general must be the object of this command , as well as of the rest , and so it taketh in all the duties of honour that every one oweth to another , whatever be their place ; there is a duty of honour and respect called for from every one to every one : and so eph. . . it is pressed upon wives toward their husbands ; and pet. . . upon husbands towards their wives , which must be comprehended here : thus father and mother are hear to be largely and synecdochically understood , one sort of relations being in a figurative manner put for all the rest . . under them are comprehended all superiours for place , in church or common-wealth , who in scripture get the title of fathers , as magistrates , supreme and subltern , ministers and all church-officers , teachers , overseers , and all in the place of fathers , cor. . . yea , they who are to be esteemed , as such for gifts of learning , wisdom , grace and piety , acts . . or for their worldly means and outward estate , as josepb was , gen. , . or for their age , and the reverence due to them on that account , kings . . in a word , any sort of emenencie putteth one in that roll of fathers largely taken , though they be not properly such . . we are called in the first place to look to the duties of this relation , as it is domestick , such as of a master over the servant , of a husband over the wife , &c. and then cometh the carriage of one toward another in general , and though most properly the duties of parents , mediate or immediate , over their children or nephews , be here pointed at , which is most literal , yet the former also is included , all particulars of that kind being by a figure comprehended under one . if it be asked here , why the mother is added ? answ . . because although the mother be not so qualified for the rule and government of the children ▪ yet she is no less intituled to their acknowledgment and this parental honour by the labour , toil , and tenderness of their birth and education , and in this , as well as in the disposition of the members of the body mentioned . cor. . v. . , and . the excellent attemperation of god , wisdom is very conspicuous , by ballancing the greater authority of the father with the greater pains and care of the mother , that the childrens duty of love , honour , and gratitude ▪ may return to both with a suitable equality . . she is added to shew that it is not only the most eminent superiour or neighbour to whom honour is due , but even these who have more weakness , and especially the mother : hence it is that alwayes almost in the proverbs , where duty to the father is pressed , the mother is also named with him , to shew that children should not think that less respect is due to the mother then to the father ; yea , sometimes the mother is prefixed to the father , as lev. . . ye shall fear every man his mother and his father , which is done to meet with the humour of many who are ready to lessen their duty to their mother , and therefore we are called to it even in her old age , prov ▪ . and to guard against despising of her then , which is too readily and frequently incident . thus doth the lord provide in his word against our corruption , which is ready to take advantage of debording and outbreaking at the weakest part . if it be further asked , why all superiours , yea all neighbours , are spoken of as fathers and mothers ? answ . these reasons are obvious from the scope : i● is . to shew that the duties of this command are mutual amongst all relations ▪ it giveth superiours their due , yet so as that it teacheth them also how to carry toward their inferiours , that is , to be fathers to them ; and that the relation necessarily implyeth a mutual tye ; therefore this command doth not only direct inferiours in their duty towards superiours , but also superiours in their duty to their inferiours . . they get this name to make their subjection to each other , and their mutual relations and duties the more sweet and kindly , when the subjection is to be given as by a son to a father , and when it is exacted and expected as by a father from a son ; which consideration should be a kindly motive to all mutual duties , and also an inducement to hide infirmities ; and to construct tenderly of failings . and thus the denomination of the natural relation seems to be borrowed , to establish and strengthen the positive relation , which of its self is no● so binding of the conscience by nature's light . so much for the object of thus duty . the duty it self here called for , is honour , which is also largely to be understood , both as it taketh in the inward esteem of others in our heart , and also the evidencing of this in outward expresions in our conversation : for by this command it appeareth that there is , . some eminencie in every man ; . that every one should observe that and honour it in another ; what is it then to honour them ? it is not to complement them , and only seemingly to reverence them , but ▪ it consisteth especially in these , . in observing and acknowledging what is eminent in any for nature , grace , station , or other ▪ accidental things , and if there appear no more in a man , yet as he beareth any thing of gods image , or is a christian and member of christs church , he is thus to be honoured . . there ought to be an esteem of him , and we should really have an honourable account of him , and that in some respect beyond our selves in some one thing or other . . it lyeth much in love , and kindly or affectionate reverence , as is hinted rom. . . . it taketh in obedience according to our stations ▪ flowing from a disposition of heart to obey , heb. ▪ . . it reacheth both to the thought of the heart , and to our secret carriage , there should not be in our secret chamber any despising or wishing ill to him , eccles . ▪ . . it comprehendeth a holy fear and aw that should be joyned with it , lev. . . honour being thus fixed in the heart , it is to be expressed , . in words , by respective and reverent speaking and giving answers , or making suits ; sarah called her husband lord , . pet ▪ . . . it is expressed in gestures by bowing rising up , keeping silence sometimes before others . job . . not answering again , tit. . . saluting , &c. col. . . . in deeds , by obedience and testifying respect that way which is generally called gratitude , therefore obedience to parents , eph. . . is drawn from this command , which presseth obedience upon men according to their relations . in our means , communicating thereof when it is called for ; so tribute to whom tribute is due , rom. . . and double honour to the elders that rule well , tim . . acording to the acceptation of honour used in that precept , honour the lord with thy substance , prov. . . . in our prayers for them tim. . . . in covering their infirmities , gen. . . . as the breaches of this command may be easily gathered hence ▪ as being opposite to these , so this rule is alwayes to be carried along in practice , that this honour and obedience must be still in the lord ; that is , there must be a reserving to the lord his due , for god is the supreme father , and all our respect to under-fathers of the flesh is to be subordinate to the father of spirits , heb. . . so as he may have the first place for whose cause we give reverence to them , & so that word is still true , acts ▪ ▪ . it is better to obey god then man ; man is only to be obeyed in the lord ▪ ephes . . . and thus refusing to comply with unjust commands , is not disobedience to parents , but high obedience to god , the refusal being conveyed respectfully and after the due manner . again the branches of this command are exceeding large ; two things by it are especially called for , . love , honour , and whatever is opposite to and inconsistent with these , is a breach of this command ▪ wherein we are to observe , . the object of our love and respect , it is all men , pet. . . honour all men ; love the brotherhood ; our neighbour here in the largest sense comprehending all men ; . consider that the act of love and honour that is required is most intense . we must love onr neighbour as our self , and this reacheth far . . consider that it taketh in all that is our neighbours ▪ his name , fame , credit , and estate , &c. but especially love to his salvation ▪ because in this mostly doth his concernment lye ▪ . it taketh in all midses or means that are for his true honouring ▪ ●r the vindicating of of his name when he is defamed ; hence psalm . it is the property of an accurate walker , n●t to tak● up an evil report against his neighbour , even when it is brought to him and laid before him . . yet there is a difference to be observed in the putting forth of our love and testifying of our respect ; for we should love him as our selves , but in giving respect and honour , we are to prefer others to our selves : to love our neighbours as our selves , importeth the kind and reality of our love , we are to love him no less truly then our selves ( for we also come in here as the objects of our own love ) but we are some way to honour him beyond our selves . if it be asked , how can that be ? . that one should love all men ? should we love them all alike and equally ? and . ought we to prefer every man to our selves ? to the former we say . . this command requireth , as to the object , that we love all men , excluding none from our love good or bad ( while they are within the roll of men , capable to be prayed for ) friend or enemy , for we should love them that hate us , and bless them that curse us . . as to the main things destred , or the subject matter of our wishes for them , our love should be alike toward all ; our love being a willing of good to others , we should desire the greatest good to all men , that is ▪ peace with god , christ , heaven , sanctification , repentance , &c. that lead to it , there is here no inequality , nor two heavens , a greater and a lesser to be the subject matter of our wishes and desires . . if we consider our love as to the act of loving in the kind of it , it is equal , we being called to love sincerely cordialy , and with the whole heart , perfectly ; every man. if ye ask then , wherein is there any difference allowed ? answ . if we consider . the effects of this love , they may and ought to be more manifested towards one then another ; we are to pray more for one then another ; to communicate and to distribute more to one then to another , according to the opportunities we have , and according to the particulare relations and callings that god putteth us in ; for beside our general relation to all men , we have particular relations to some beyond others ; hence may a man do more for his children , and these of his own house , then for others ; so may we pray for some men more and oftner , as their necessity is concerned , and as they may be more useful . . in respect of frequencie , our love may and ought to vent it self more frequently towards some then others , and so it differeth from that general love we owe to all . . in respect of sympathy , we are to be more touched with the hurt and hazard of some and more sensibly desirous of their good then of that of others , and so our love ought to affect us more , and stir more sensibly in reference to some then others , as in the case of a woman toward her child , and of one dear friend to another ; such was the sympathy between jonathan and david , who thought they loved many others , yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them , good and evil ; thus may arise from natural relalions ▪ particular obligations , mutual familiarity , and others special grounds . according to the diversity of concurrent circumstances , we may sometimes wish temporal good to one , and sometimes temporal rods to another ; providing alwayes it be out of a true desire of , and respect to their spiritual good . ▪ in respect of complacencie and delight accompanying the act of loving there may be a difference ▪ for there may be much more delight and satisfaction in loving one then another , as there appeareth more of holiness in one then another ; so godly men love even natural men if of good parts , civil and friendly , more then others that are destitute of such qualifications ; but it men be also gracious , they not only love them the more , but also acquiesce the more and have the greater complacencie in them on that account . if it be asked from whence these differences , as to the effects of our love do flow ? answ . they may arise . from natural relations ; . from the difference that is among men in their carriages , humours , and such like , as they are less or more ingaging ; . from external circumstances , of acquaintance , familiarity , or particular ingagements ; . from favours , so men may love their benefactors more ( in the forementioned sense ) then others ▪ . from civil relations and intrests ; they may arise from a religious and christian interest and relation , so we are to love the godly , not only more then other men in the world , but also we are to love them . on another account than we love others , to wit , because they are such , because they are true members of the same body , are loved of god , and have his image shining in them ▪ . with more delight and acquieseing complacencie , as david doth , psal . . . . there should be another way of venting our love to them then to others , both in spiritual and temporal things , thus loving the brotherhood is distinguished , pet. . . from loving or honouring all men ▪ so also the houshold of faith , gal. . , is especially to be considered in our love . if it be asked then , how differeth love to the godly from common love ? answ . that there is a difference , is clear from the forcited scriptures , psal . . . pet , . . and from pet. . . where brotherly kindness is distinguished from charity : in a word then , it differeth . in it's acquiescing complacencie , though there may be some sort of complacencie comparatively in others , yet simply and properly it is to be exercised toward the godly . . it is on another account as is said , to wit , as they are loved of god , love to them runneth in another channel , and hath another spring and rise , matth. , ult . . it should be in a more high and intense degree , as to its exercise , because god is more concerned in them ; and though good should be done to all , yet especially to this houshold of faith. and the manifestation of our love even towards the godly may be less or more , according as less or more of god appeareth in them , or in their way . if it be further asked ? how we can love wicked men , and if their being such should not marr our love to them ? answ . we speak not here of such as are debarred from the prayers of the people of god , and who are known to have sinned the sin which is against the holy ghost ; nor do we speak indefinitely of final enemies , these ( according to all ) being excluded from our love : but we say that other particular wicked men , as to their persons ( whatever hatred we may bear to their evil deeds ) are to be loved in the forementioned sense , yet their wickedness may . marr complacencie in them , that they cannot , nor ought not to be delighted in , nor with pleasure conversed with . . it may marr the effects of love in the evidences and manifestations of them , for that christians may , yea , and sometimes should keep up all or most testimonies of it from some , is clear from the apostles direction enjoyning the noticing of some , that they may be ashamed , thess . . . . it may marr love in ordering its exercises , yea , and occasion the seemingly contrary effects , as their wishing for , and doing of some things temporally adverse and cross to them , for their greater shame and humiliation , as is evident in the psalmists prayer , psalm . . fill their faces with shame , that they may seek thy name , o lord : so some out of love are to be corrected , ye punished temporally , yet with a desire of , and respect to their eternal wealfare . if it be yet asked , if , and how , one is to love himself ? answ . self-love is so connatural to us , that in effect it is the mediate result of our sense of life , and consequently the very relish & endearment of all enjoyments , the spring of self ▪ preservation and the best measure pointed out by our lord himself , of the love and duty that we owe to others , which as it is the mean whereby we taste and see that god is good ▪ and how great his goodness is to us ▪ so it ought principally to refer it self , and all its pleasing objects , to him as the fountain of all , who is indeed love ; but yet it is that wherein ordinarly men do much exceed , as especially these following wayes . . they exceed in it when themselves are proposed as the end of their own actions , as it is ● . tim. . . when their own things sway more with them , and are sought more by them then . the things of god , to which the first place is alwayes due ; and . then publick things , and the things of others , even in the cases wherein these do require the preference . . when it is terminated on the wrong object , as when they run out in the immoderate pursuit of bodily and temporal things , caring more , if not only , for the body neglecting the better part . . when it is laid out for the pleasing of corrupt self and the making of provision for the flesh to fulfil its lusts , rom. . . self love under these considerations is corrupt , and to be guarded against . answ . . self love , or love to our self , is allowable when qualified with the following properties . . when it is subservient and subordinate to higher ends , and can hazard it self , and deny it self for gods honour , for a publick good yea , and in some cases , out of respect to the good of others also , so a righteous man should , and when at himself , will do much ▪ though with his own hazard , for a christian friend , for the safety or edification of the godly , or in defence of the inte ▪ rest of christ . . when it is drawen out after spiritual things , and it 's on these mostly that pains are taken , as how to grow in grace , to have a good conscience , to have the soul saved , sin mortified , &c. . when outward things are desired for the former ends , as when we pray , give us this day our daily bread , that we may promove these ends , being willing to want them when they may not stand with these ends , and desiring life , means , &c. in so far only as they may be useful for the attainment of them . as the first self-love marreth duties to god , and thwarteth with them ; so the second advanceth them and sweyeth strongly , yet sweetly to them . again , this command is the first in order of the second table , and is peculiarly backed with a promise , to shew the concernment of the duty called for , the scope of it being to regulate that respect which each on oweth to another , that they may give each other due honour as the first effect of love ▪ and the great band of all the other commands and enjoyned duties of the second table , god being pleased to provide for that respect and honour that is due from one man to another , as well as for the security of their persons and estates , yea in some respect he preferreth this command , to wit , that one hurt not another in their honour and estimation to these other relating to their persons and estates , and therefore he requireth honour in the first place , and afterward injoyneth the duties of not killing , not stealing , &c. and although every man doth love respect and estimation among others , yet there is nothing wherein more liberally and even prodigally men incroach upon one another , then by the neglect and denyal of this duty , and by the contrary sin , though it be most directly op posite to love , and that general equity commanded whereby we should do to others as we would have them to do to us , therefore we conceive the lord hath preferred this to the other five commands , and hath so backed it with a promise , and also set it down positively , honour thy father , &c. for this end , that we may know it is not enough not to despise them , if they be not also positively honoured by us , even as it is not enough , not to prophane the lords day by common and unnecessary works , if we do not positively sanctifie it : and it is not for nought that this duty is so much pressed , being a main bond of christian and civil fellowship , keeping folks within the just bounds and limits which god hath set unto them . if it be asked , what this duty of honouring our neighbour doth include ? answ . it doth include these five things ▪ . respect to our neighbours person ; . to his place : . to his qualifications , either as he is furnished with natural or moral abilities , or as he is gracious ; . to his accidental furniture in externals , a riches , credit with others &c. so david honoured nabal ; . in respect of mens actions as they deserve , or as they have done , or atchieved any thing where by good cometh , or may come to the church or commonwealth , honour includeth the giving respect to onr neighbour in all these . if it be asked , if and how honour differeth from love ? answ . it differeth from love ▪ in that love properly considereth men more generally , as they are capable , of good , which we wish unto them : but this considereth them more particularly , as so and so qualified , and having such and such things in them deserving respect ; for honour being bearing of testimony to something worthy of respect in such a one , it doth first consider what is worthy of honour in the person , that so it may bear a testimony truly , according as it findeth ground . if it be asked , whether ontward expressive evidences of honour are alwayes to be given to the persons honoured ? answ . although indeed in honouring of god there needeth not alwayes an external expressive evidence of it ; as for instance , a man may in the croud of company honour god by ejaculatory prayer without such external expression , as nehemiah did in the presence of the king and queen , cap. . v. . yet honour given to others must not only have the acknowledging of something worthy of estimation within , that it degenerate not into dissimulation , as the ordinary complementing strain doth , but must also have expressions without , to bear witness unto that which is within , in gesture , words , or other wayes , as men are called to the giving of them . if it be asked , what honour doth import , and what may be comprehended under it ? answ . under honour are comprehended , , charitable constructions of mens actions , whereby what is doubtful is exponed to the best : it will not , nor ought not , i grant , determin a man to esteem every man gracious whom he knoweth not to be prophane , nor every thing to be truth spoken by him which he knoweth not to be false : but . it will keep a man from running into the extream of contrary judging of him as wicked , false , carnal , natural , graceless ( a lamentable ill amongst even good people , too ready often to give such designations and epithes to their neighbours , whether inferiour or superiour to them , on very little ground , and sometimes to persons who , without breach of charity , may be supposed for true religion , not to be much , if any thing at all , short of themselves ) or such an one as some may call him , even though he know nothing of his goodness , yet because he knoweth not his evil , he forbeareth to conclude so harshly of him . . it will make him live with him as ( to him at least ) negatively gracious , and accept of what he saith for truth ▪ not knowing any thing to the contrary , in so far as christian prudence will permit him ; and thus far a charitable construction will lead us in reference to our neighbour , for we are not bound positively without ground to determine a thing to be right or wrong , or a man gracious or wicked when we have not certain knowledge , and so may be deceived ; but we ought to walk with men whose bypocrisie and dishonesty we know not , as with good and honest men , yea , even where some slips or escapes are to be found . . honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men , which is a grace moderating a man so , that he preferreth not himself inordinately to others , either in respect of place or parts , or other such like grounds ▪ which christ commendeth in the gospel ; and enjoyneth that men should not love the uppermost rooms , or first salutations , but seek to prefer others , and be to their own honour as weaned children ▪ or new born babes , matt. . . readier to serve and give honour to others , then desirous of service and honour from them , and this not in complement , but in reality . . it taketh in esteem of others , and vindicating of their name and ●ame , that they may be accounted of , and be in good repute with others ▪ endeavouring their vindication then most when they are wronged ▪ seeing a good name is so essential a part of honour , eccles . . . it taketh in praise which is the commendation of a fact praise worthy , or of such and such laudable things , bestowed on the person by god. . gratulation and rejoycing at anothers good , as if it were our own , . i● taketh in mercy and communication by way of charity to others . now all these effects of honour are to be drawn forth according to the stations we are in , and the relations we sustain , and as we stand in reference to others according to their stations and relations , of husband , wife , servant , master , son , father , friend , &c. and no doubt more even of this owtward respect would contribute not alttle to our hearty and comfortable living together . these being some of the commanded duties the contrary vices are prohibited ▪ as . rash judging , taking up a prejudice upon unsure grounds that will not bear such a thing ▪ and this may be either a weakness proceeding from ignorance ; or a prejudice flowing from malice at the mans person , which is more readily inclined to construe so and so of such a man and his actions then of another : the first may be removed , & the person faulty in it will be desirous to have it removed , and will esteem more of the person mistaken , when it is removed , as eli did for hannah . sam. . . the second is hardly removed and admitteth not of the mean which may remove it , leaving no room for information , apology , vindication , &c. . pride and presumption are condemned here , pride whereby one with diotrephes affecteth the preheminency , a higher office or precedency in the same office , the first salutation , the highest room at table , &c. presumption , whereby a man is ready to undertake something above his ability , as if he were more fit and able for it then indeed he is ; even as on the contrary pusillanimity is a scarring to reach to , and adventure upon , what a man is able for , and called to . . vanity or vain glory , much blazing abroad our own good actions , or delighting to have them known to others , that they may blaze them . ostentation making shew of what good is in us , and following what is good for that end , and in such a way as it may be taken notice of by men , as the pharisees , who only sought their own glory in their prayers and alms . . envy , which is a grief and sadness for the honour of another , that such a good turn should fall in his hand , or that he should be honoured , followed or respected , as if his being honoured and preferred did detract from their own credit and honour ; it differeth from fear , which is a sadness that an enemy is preferred , because they may suffer and be in hazard from him ; this envy floweth principally from pride , whereby folks would monopolize all honour , and what is honourable unto themselves , and are grieved when it is not so , a manifest fruit of the flesh , gal. . . and a prime and most destructive enemy to graces , and yet very rife in this hypocritical age , and much incident to religious folks , especially to ministers and persons of gifts ; an ambitious humour , coveting to excel and darken all that are about them , when as it were much more christian and congruous for a man to whom god may have given more then he hath done to others , self denyedly to vail , and studiously to obscure himself in some cases , least he sadden or eclipse others or draw more observation to himself . . emulation , which is a seeking to go beyond another in esteem , not from any love of vertue , but only out of an envious desire of having the prehemience of such a person , of out stripping him , and of bearing him down in his reputation ; it followeth on the former . . detraction , a vice whereby men understand whisper what may be to the dishonour of another , even though it be a truth , using insinuations , and such a manner of seeming respect to the detracted , as may make the blot and infamy to stick as when many commendations are given a man , not out of any respect to him , but to make some reproach cast upon him go down the better , and be the more easily believed , as coming from such a one who respecteth and loveth the man ; as , he is discreet , of great parts , &c. but by which but all is overturned . , contention and strief are also opposite to this command , and any thing whereby , directly or indirectly , mediately or immediately , the fame of our brother , and his estimation is reflected upon , which are of a large extent . . mocking , disdaining , taunting , and such like are plainly against this command and forbidden in it . there are some questions that do arise from what is said : . quest if all men should be honoured ? yea , if even wicked men also ? answ . . wicked men known to be such cannot be honoured , as if they were gracious ; neither can any place or dignity , meerly as such , have what is due and proper to grace attributed to it without guilt , the doing whereof we conceive is that sin reproved by james chap. . . to wit , the accounting of rich men , that were wicked to be more religious then others not so rich , and possibly there may be much guilt of this sin in titles and dedications of books ▪ where the most religious pious , &c. are often unwarrantably put among the styles . . yet there is a civil honour , which they may get , and we are called to give them upon several accounts as . on the account of their place , if magistrates , honour to whom honour is due , is in that respect enjoyned , rom. . . . of their relation , if they be fathers , mothers , &c. as it is tim. . . pet. . . of their other qualifications and parts , or on other accounts , yea even on this general account , that they are men having immortal fouls , capable of grace , & of being restored to gods image , our evidencing of honour to them is called for , . quest. if rich men should be honoured ? answ . riches of themselves , and for themselves , are not honourable , neither can they make the possessor such : but riches may make one capable of doing more good , and of being more useful in church and commonwealth , and consequently of being deservedly honoured ; and no doubt a rich man is to be respected , as a steward intrusted with some thing to be employed for the honour of god , and for the good of others ▪ and riches , when well improved to these ends , they become useful ▪ and therefore in that case the professors of them are to be honoured ; but when abused , the person is more vile , so david , at first , honoured nabal as a father , and called himself his son , but after that his churlishness appeared and discovered it self so grosly , there was on such honour due to him , nor given him . as to what the apostle james discourseth chap. . . . certainly he doth not there simply condemn all reverencing of rich men , but the doing of it , . on a religious account , and in religious things , . when there was only care taken for accommodating them in assemblies , and no care all for accommodating poor ones , as if because they were not rich they had been without all interest in the gospel ; the honouring of the one and that joynetly with the contempt of the other made the fruit . . it was condemned by him , because done for an evil end ▪ viz. for slattering of rich men , these reprove by bhim for doing it , not being single , but selfish in what they did , seeking only their own advantage . the preferring of rich men as ▪ and because , they are such , as more religious then poor ones , who it may be have much more religion then they , is the acceptation of persons condemned here by the apostle james , to wit , when a rich man is preferred as more godly , and only because more rich ; before a poor man alike godly or more godly then he . quest . . wherein consisteth the difference that is betwixt the respect , which is to be given to a good man , and that which is to be given to another , when both are alike in outward things . answ . . it may be that in outward signes and evidences of respect there be no difference , the one may get as low courtesie as the other . but . there is a heart testimony and respect such as paul had in the consciences generally of all , but especially of his gracious ●earers , that is , an approbation that he is worthy of honour , not only for the outward capacity he is in to do good , but for actual improving of it to that end , which is a far other thing then outward civility . . in this there is a difference betwixt the respect given to the one , and that which is given to the other ; in that some-thing of gracious conformity to the image of god , beside other common commendable qualifications , being discovered in the good man , he is ( at least ought to be ) with more complacency delighted in , then the natural man , though as to outward things in the same station with him . . honour floweth more natively to the godly , the object drawing it unto it in a native way . if it be asked , whither or not a man may seek his own honour and fame , and how ? answ . a man ought not to seek it , as men of the world do , to satisfie the lust of the pride of life : nor inordinately beyond his line , nor even in externals-no● ever as his last end , and as the chief thing ; for honor being the testimony of excellency , and a good name , a testimony of that vertue which is in a man , he is first to study vertue as the solid good , whereof the other is but the lustre , vertue being indeed the main thing to be sought after , whether a good name ( as to men ) be seperate from it or not . . yet may it be sought as a thing that is desirable and good ( it being sought in a right manner and by way of concomitance ) a good name being above great riches , prov. . . . it is ever to be sought in the way of vertue and welldoing ; flattery and crooked dealing being never warrantable , and in the following of good , men are to walk through ill report as well as good report . . it is to be sought in things relating to godliness , not in riches , or honor , or eloquence , or great learning , but honesty , faithfulness , holiness ; thus paul disclaimeth , seeking the applause of being a learned , or eloquent or wise man , he disdained these ; seeking it only in the faithful , single and zealous discharge of his ministry among the corinthians : . this testimony or respect is to be sought after even with a piece of holy ambition in the consciences of others , but not so much in the outward evidences and testifications of it : to be commended and approved in the consciences of these we live among is desirable , and that which also paul , himself aimed at . . this respect would be a step for an higher end , that so all our respect may be improved and made use of for the honour of god. quest . if it be asked how , and in what manner , are we to pursue or seek our own honour ? answ . see what the scripture saith , sam. . . them that honour me i will honour : and first the honouring of god is praise-worthy and honourable in it self ; gold hath not more its lustre , a rubie or diamond its beauty , nor the sun its light and glory , then godliness and vertue , whereby god is honoured , are radiant to their own praise . . if after by reason of human infirmity , and other disadvantages , this radiancy be obscured , or through mens ignorance , folly or malignity , this worthiness not observed or not esteemed , the lord undertakes for the former , and vindicates from the latter , telling us plainly , them that honour me , i will honour , and hence it is , that we so often find in scripture , honour attributed to those things that are so low and mean in the eyes of men , as . to taking with instruction , prov. . . . to yielding to correction , even when unjust , pet. . . . to submission to parents , as in this command . . to humility and to passing of wrongs , and ceasing from strife , prov. , . in a word therefore the high-path way to honour , is by humility , the fear of the lord , obedience , submission and selfdenyedness : whereby the lord , as it were , to make honour the more honorable will have it rather to be his pure gift , then either our study or purchase ▪ quest . . if it be asked , how one can fulfill that part of the command , enjoyning us to prefer another to our selves ? answ . . this is not to be universally and simply : understood , as if we were called in every thing to do so , and to every person , for we may know that some are more ignorant and more prophane than we are in many practises , guilty of things we may be free of , and so we are not obliged to judge contrary to truth : yet . in some one respect or other we may prefer them , as . in that they may have something beyond us , they are possibly more humble , more single , zealous , diligent , &c. though inferiour to us in other things . . they may have much good we know not . . we certainly know , or at least may know , more evil in our selves than in them , and therefore are to prefere them to our selves . . we know more aggravations of our own evils then of theirs ; and therefore simply we may without hypocrisie prefer men generally to our selves , though we in particulars could not do so , nor give unto every one in every thing the precedency . we come now to speak a little of the promise , which is added to stir up to the more serious observation of this command , and as for the nature of it , it is a temporal one , peculiarly applyed to israel here , yet generally agreeing to all and so applyed as to the substance of it by the apostle , ephes . . . where he putteth earth for land , whereby he insinuateth that it is to be understood of any land wherein god shall please to cast a mans lot to reside or inhabit as well as of jude● , so then . if it be asked , whether or not this promise is to be simply understood ; and the accomplishment of it without any restriction expected or looked for ? answ . although this promise seems to have a peculiar respect unto that dispensation , wherein not only the saints everlasting rest was prefigured by that temporal rest in the land of canaan , but also the more obscure manifestations of the life and immortality brought to light by the gospel , supplyed as it were by more full and assuring promises of earthly blessings ▪ yet seeing the apostle , as we have touched , doth in the pressing of this command also accommodate to us it's promise , we think it holds out that such , who through grace are enabled to give obedience to the command , may by vertue of the promise annexed , expect from god even outward things , in so far as the having of them , shall be for their good and spiritual advantage . and . they may with confidence promise themselves , that whatever they have in the world , or ▪ how many or few days ▪ soever they may have in it , yet all shall be with gods blessing and peace : and . that their death shall never be untimely : and . what seeming defect soever may be in the performance as to length of days ▪ here shal be abundantly made up by eternity hereafter in heaven ; what then will or can be the prejudice of few days on earth ? from the annexing of this promise to the command , these two things clearly follow ▪ . that there are temporal promises made to godliness . . that a godly man hath that right which none other hath to inherit the earth . if it be asked here , whether or not a wicked man hath a right to any thing in the world ? answ . . there is a threefold right ▪ the first is , a creature-right , whereby any of gods creatures have a right to any thing in his creation that is useful for them , when it is simply necessary , and not occupied by another under the like need ; and after the similitude of this right , crows , and so other living creatures ▪ may take their meat one the field of any man ▪ thus a man starving , may for himself , or his brother ( if in the like condition ) when the proper owner of any corn cannot be gotten , put to his hand and tak of them for preventing of death by hunger and so likewayes it may be in other things all things being made for the use of man at the first , and committed to him ; and the orderly dividing of mens lots and portions , having been but the better to further that end , and not to marr it , is not to take place when it thwarteth with it ; thus the disciples did pluck and eat the ears of corn when they were an hungred , though the corn was not their own : god also , who hath the absolute dominion , hath so given to man a property , that he hath reserved a right to himself to make use of it ( when need requireth ) for the good of other creatures ▪ thus he provideth for crows ravens , &c. out of one mans stock or other . . there is a positive or civil right amongst men , so that one man hath right to such a piece of land , another not ; both these rights a wicked man may have , and both land and such right to it good men may often want in particular cases ▪ so that if there were a civil contest betwixt a good man and a wicked for some land or other such thing , the qualifications of the persons would neither make the right of the one better , or more valid , nor of the , other , worse or less valid , as we may see lev. . . . there is a right by grace which sanctifieth the former rights , and putteth a man in case not only warrantably before men , but also before god , to make use of the creatures , so that he may see and visit his tabernacle , and take the moderate use of any lawful refreshment , and not sin , job . . the man hath not only his daily bread , but hath it by gods promise , and upon this ground we pray , give us this day our daily bread ; this right his peculiar to a believer and godly man , which none other , possess what they will , can lay claim unto , for godliness and no other thing , hath the promise both of this life and of that which is to come , tim. . therefore we may upon good ground say , that godliness is great gain . if it be yet further asked , but what advantage have godly men by these temporal promises ? answ . this is not their advantage to be alway abounding in these owtward things ; that is neither so de facto and eventually , nor were it meet it should be so ; but . they have a promise of what is needful and useful , simply even of temporal things which no wicked man hath , they shall , psal . . want no good thing , yea , though lyons suffer hunger , psal . ▪ . yet they that seek the lord , shal not want any good thing . they may pray for these things so far as they are needful , and may confidently expect them and go to god for them by vertue of that right ▪ ere they get them so , matth . . it is our daily bread by allowance and promised before we get it . if a natural man abound , he cannot promise himself the continuance of meat till the end of his life ; no , not so much as his dinner to morrow , nor life till then ▪ but if a believer live , he may expect the continuance of as much food as shall be necessary for him ; if he have nothing , he may confidently promise himself both life and food to morrow , if either or both of them be needful more nor a wicked man that hath more wealth , health , and outward protection can do . he may promise himself the blessing and the sanctified use of what he enjoyeth , which another cannot . . he may have peace , whether he have or want , in the injoyment of creaturs , or in their scarcity because he hath a right to them , for it is not from want of right to creature comforts that scarcity of them cometh , but god , like a wise and skilful physitian keepeth back meat for health where there is abundance in the right , and to be given also when needful ; so that comparing him with a wicked man , whether he have or want , whether he enjoy more plentifully , or be in scarcity , he hath still the better of him by fare ; which should make us all love godliness the more , which hath so great an advantage as this attending it . thus much in short of the promise annexed to this command . to descend to speak particularly of all the several relations comprehended under it , as of magistrates and subjects : church-officers , pastors , guids and rulers , and ordinary church members ; husbands and wives ; parents and children ; masters and servants , &c. and of their respective duties , would be a large task , and draw us forth a great length beyond our design in this undertaking ; and somewhat to this purpose being already spoken from the third and fourth chapters of the epistle to the colossians which the blest author was then in his sabbath afternoon-sermons opening up to the same congregation that heard him lecture on the commands ) and all of them being , too many at least , more known , then alass they are practised ( thought indeed we know no more in gods account then we singly desire , design , and endeavour through grace to practise , and they all , and they only having a good understanding that keep his commandements , john . . psal . . . ) and since withall , if the generals we have hinted at in the exposition of this command be well understood , seriously pondered , and consciensciously in the lords strength , practically improved ; they will not a little , through his blessing , contribute for helping us , sutably to acquit our selves in the discharge of all the particular duties of these several relations ; we shall now forbear to be particular ; and shall only say in the general of these station and relation duties , that as , if a serious christ an and truly goodly man be sought after , he is in a special manner to be found in them , so , when sanctifiedly , sutably and seasonably performed , they in a special manner ado●n the doctrine of god , and keep it from being blasphemed , and bear a very real and evident testimony to the truth and reality of religion in the professors of it , and withal are a notable mean of convincing men , and even of winning and gaining them who obey not the word , as ma● be clearly gathered from luke . ▪ . . . . tit. . ● . . & . tim. . v. . & . v. . . pet. . v. . . . & . v. . . compared together . before we proceed further amongst many questions that might arise here , one word to these two . . whether ought a father to love his son , or a son to love his father most ? answ . the son ought to love his father most , as representing most of god ; and the father ought to love his son most , as comprehending most of himself ; such mutual respects may exceed one another on different accounts . . quest . whether is the father or magist are most to be obeyed , if they command contrarily ? answ . if that which is commanded be a thing belonging to the magistrates place to command in , as where such a one should live , what charge or office he should bear in the common-wealth , and such like ; caeteris paribus , the magistrate is to be obeved , for these things are sought by the magistrate from him not as a son , but as a member of the common-wealth , whose good principally should be eyed , and had respect to : but if it be a thing that belongeth to the father , and not to the magistrate to command in , as what husband or wife a child should marry , and such like , that belongeth to the father as a father , and so is to be obeyed , notwithstanding of the contrary command of the other . the scope of this command being to moderate men in their excessive desires after honour , and to direct and regulate them in giving respect to others ; and in seeking of it to themselves , and to inform us , that by no means we should wrong the estimat on of others more then their persons and estates ; ere we lay aside speaking of it , it will be meet to speak a little of humility , and the contraries and opposits thereof . that humility relateth to this command , and is comprehended under it , appeareth from rom. . . phil. . . and is a grace so necessary and useful to christians , that it ought especially to be headed and taken notice of . it may be considered in a threefold respect , . in respect of god , this humility ought to be in reasonable creatures to god as their creator , they being nothing , and less then nothing before him , and useful or gainful for nothing to him . . it may be considered as it respecteth others , and that not in a complementing manner , but as it comprehendeth our humbling of our selves in our carriage towards them , and from the sense of our short-comming of them , and being inferiour to them in some things wherein we preferr them to our selves , phil. . . . it may be considered not only as it moderateth us in our common carriage towards god , or towards our neighbour , but also as it concerneth our selves , for by it we are kept within bonds , as to our thoughts of our selves , and what is ours , or in us , upon the discovery of many infirmities we are encompassed with , see rom. . . humility considered the first way , is not properly contained under this command , but cometh in under the first command of the first table , but humility in the two last respects , as it moderateth our thoughts and esteem of our selves , and f●ameth our actions sutably , and according to ●ight reason in reference to others or our selves , cometh in here , and is enjoyned in this command ; and concerning it these following things are to be observed . . thus humility of one man towards another differeth from humility towards god , because of the great disp●oportion that is between god and creatures , infinitely more then any that is amongst creatures themselves , there is in nothing comparison to be made with god , neither is there any possibility of profiting him , job . . but there may be comparing and usefulness too , amongst creatures which this humility taketh not away , see job . throughout the chapter . . this humility is not opposite to magnanimity , boldness and zeal , but is well consistent with these , as is clear in christ , the apostles and others of the saints ; for boldness and magnanimity is an adventuring in christs strength upon what one is called to according to warrantable grounds ; and humility , although it leadeth us to entertain due thoughts of our own infirmities , yet it moderateth us in that also according to right reason , so that the exercise of both being to be ordered according to this rule of reason , as the call , occasion , object , and particular circumstances shall require ; it is evident that there is no inconsistencie betwixt the two , but that they may very well be in one and the same person and at one and the same time . . from this we may see , that humility differeth from , as is somewhat else then fainting and despondencie of spirit or pensive pusillanimity , in not daring to fo●low a call in reference to some seemingly difficult action ; now humility being the vertue acting according to reason , this is the excess without and against reason ; and therefore as humility and zeal are commended , so this want of valiantness for truth , when called for , or baseness of spirit , is complained of as a sin , jer. . . and moses , exod. . , , and jeremiah chap. . . are reproved for some degree of it : for in every difficult good which men would aim at ( and the most desirable good things amongst men are often most difficult ) there are two things considerable , . there is a bon●m , or a good thing which is desirable ; as for example , to do some exploit , to undergo some change , &c. now men being bent to be ambitious , covetons , rash , &c. to attain such a good , humility moderating their desires and designs according to their capacity and abilities , and bridling that excess upon the one hand , is of great advantage . there is again in the second place , in attaining such things , a difficulty , by which we are in hazard to be scared from , and fainted in following of duty , and zeal and magnanimity guard against this , sustaining the man , and keeping him from falling into discouragement , or pusillanimous pensiveness , which is the defect upon the other hand . . this humility , as a grace , differeth from civility and outward yielding to another , because . . it proceedeth from a principle of conscience , and upon a conscientious account , viz. the inward sense and feeling of the defect of grace in our selves , and the impression of our neighbours worth . . it is single , without any approved design of pleasing men , or any other consideration , but purely upon the forementioned account . this is the grace of humility , with which the best moralists among the heathen , were nothing acquainted ; they had indeed their moral vertues , as remaining sparks of natures light , and dark resemblances of some gospel graces , which nevetheless , wanting the principle of faith , without which it is impossible to please god , and not being directed to the right end , the glory of god , could not be acceptable to him . but besides this imperfection and defectiveness in their wisdom and way , the gospel having a far more high and noble design , then they could propose , hath also graces , that are wholly peculiar to it : the work and end of moral philosophy , could be no other , then to moderate passions , and regulate manners , in such a conformity to reason , as might give unto a man , void of all sense of his distance and alienation from god , an in ward lying tranquility , and outward transient peace , whereas , the project and scope of the gospel , is quite another thing , vez to reconcile , and savel ost sinners , through faith in christ , and in him , to make them partakers of holiness here , and glory and happiness hereafter : hence it is , that as the gospel doth , by renewing and sanctifying , wholly change the old appearances of vertues into solid graces , flowing from christ the fountain , and referred to god as their true end ; so doth it also require and bestow its proper graces , such as repentance . faith , humility , and many other , unto which these moralists were altogether strangers and as to this humility , it is certain , that the gospel , by discovering unto us , the lost and wretched condition , whereinto sin had ruined us , and the free and wonderful love , whereby we are delivered out of it , doth agreeably to this command , teach us a lowliness and self-denyal , so unlike to any thing in the doctrine of these old moralists , that it is not more proper to the spirit of the gospel , then it 's contrary pride , may be called their characteristick , in as much as it is evident , that these self improvers of self , became also self ▪ magnifiers , to that pitch of arrogancie , that lucretius and seneca , in the name of their most famous sects , indeavoured by argument to extoll thier vertuous man , even above their gods ; and the best of them would have accounted christian humility an unworthy and base abjection of spirit ; but neither are these the only men tainted with this evil ; the sin of pride is so plainly the ruin of all that are without god , and the neck ▪ break of all that seek after righteousness , otherwayes then by faith , that we may well affirm . humility to be faiths inseparable companion ; nowonder then that there is no grace more commended to christians , and more necessary ; which might appear by considering , . the commands whereby it is pressed in scripture ; . the weightiness of the expressions in which it is holden forth , . pet. . . humble your selves therefore under the mighty hand of god , that he may exalt you in due time . rom. . . for i say● , through the grace given unto me , to every man that is among you not to think of himself more highly then he ought to think , but to think soberly , according as god hath dealt to every man the measure of faith . philip. . . let nothing be done through strife or vain glory , but in lowliness of mind let each esteem other better then themselves . james . . but he giveth more grace : wherefore he saith , god resisteth the proud ; but giveth grace unto the humble . humble your selves in the sight of the lord , and he shal lift you up , . the many commendations of it , it maketh us , like christ , matth. . . john . from v. . to . and is particularly taught by him ; . it is an ornament which we ought to be cloathed with , . pet. . . . it fitteth for sutable discharge of duties , micah . . it procureth the increase of grace , pet. . . . it is more then to command a city , for it maketh a man master of himself , prov. . . . . . it hath many promises of exal●ation throughout the scripture , and of riches , honour , and long life , prov. psal . . . lastly , it preventeth many evils and vices that are incident even to christians , and leadeth to the contrary vertues . humility moderateth a mans design , in pressing for honour , so it preventeth ambition ; . his pursuing inordinately after riches , and so it suppresseth covetousness : . inordinate seeking after knowledge , and so it guardeth against curiosity : . it moderateth in reference to a mans esteem of himself , and so it shooteth ou● self-confidence . and then if ye consider it with reference to a man of eminent parts or station it preventeth , . disdain in him of others inferiour to him ; . it preventeth despising of others counsel , and his trusting to his own understanding ; . it preventeth leaning to estate and riches , and so he preferreth not himself , as being the better , because of these . and in the last place , there is a pride whereby men having done any remarkable thing , are inclined either to seek applause , esteeming highly of what they have done , and seeking out their own glory , which solomon faith is no glory , but is rather as , if a man should eat too much honey , and so turneth rather to their shame ; or to receive it inordinately , which paul would have done , had he suffered them of lystra , acts to have sacrificed to him , which pride , with all its vi●ious attendants , this humility preventeth and suppresseth . for . it mindeth not high things , rom. . . neither . vaunteth it self when it passeth by wrongs , and forgiveth them , or when it doth & suffereth any other thing commendable , it thinketh not of it self above what is meet , but soberly , rom. . . . after acts of charity , the right hand knoweth not , as it were , what the left hand hath given , it forgetteth good works , as to any self esteem of them ( which pride remembreth and keepeth as it were a register of ) but ascribeth all to grace , not i , but grace in me , saith the humble man with paul , cor , . . and cor. . . in a word , this humility is extensive to every thing in a mans deportement as a man , and to all duties which concern him as a christian , whether in reference to the worship of god , or the doing duty to men , even as on the contrary , pride , self-conceit , and presumption are very extensive , and immix themselves in all that a man doth , and are as the dead flies that make all to stink . and as it is commendable , likewise it is very necessary as to many things ▪ as . in external things , that relate to our conversing with others , it is necessary as to a mans credit ànd just reputation ; the proud man is often in gods righteous judgment despised ; then it is necessary for things relating to our selves , as for our entertaining peace with god , for keeping us within bonds , for guarding against snairs , for keeping up communion with god , and for fitting to the suitable discharge of all duties called for ; it would make us preach , and you hear more profitably ; it would settle and establish against the reelings that are in this time , that put many into a distemper , and a sort of spititual distraction and madness , it is the humble that god giveth grace to , to whom he revealeth his secret , who have largest promises and commendations , &c. let us therefore learn to be humble and sober , without affecting to be wise above what is meet , this grace of humility in the lively exercise of it , is in a special manner called for by the lord at this time , of the reeling and falling of many , the want whereof useth to precede and predispose for a fall . to close this we shall only add , that wherever there may be a pride , there is also an humility opposite to it . man may be proud in respect of outward things , as of estate , riches , descent , employment , &c. and also in respect of things of the mind , yea even of spiritual things : as , . of parts and gifts , as knowledge , quickness of wit , fruitfulness of invention , &c. . of graces and holiness . . of experience , eminent manifestations , spiritual exercises , &c. wherewith god may make some to shine very far above and beyond others . . a man may be proud of some good deeds done by him , wherein possibly ▪ god hath made him somewhat more then ordinarily instrumental . . there is a proud curiosity leading to seek after the knowledge of secret things , or of things too high for us , or of things revealed and competent for us to know in another way then god hath allowed , or leading men to adventure and step further then they are called , which is condemned by the lord , exod. . . where he forbiddeth the people to break through and gaze : now there is to pride , in all these respects , an opposit humility , which maketh a man walk softly , and esteem soberly of himself , notwithstanding of any difference god hath made betwixt him and others in what thing soever , and to wait till his mind and will be made known in his own way , and by instruments made choise of by himself , and puteth on to serious endeavours of practising it when known ; which pride doth not . thus we see both how extensive and how necessary to christians ▪ in whatsoever stat on they are , this excellent grace of humility is , which is a special ornament of christians , and a notable piece of beautiful conformity to meek and lowly jesus . the sixth commandment . exodus . verse . . thou shalt not kill . in the fifth command the lord generally prescribed humility , and that respect which is to be shown by every one to another in their several stations and relations ; he proceedeth now more particularly to give directions in these things that are most dear and necessary to men , first in the matter of life ▪ command sixth : . in the matter of chastity ▪ and temp●●●nce , com. . . in what concerneth their estate , com. . . in what concerneth truth , and more especially our neighbours name . com. . lastly , in what concerneth the inward frame of our hearts towards our own estate , and the estate of others . com. . for understanding this command , thou shalt not kill ; we may consider . it 's object : , it 's act , to kill ? . it 's subject ( to speak so ) th●u . as for the first , this command cannot be considered , as relating to beasts ; as if they were not to be killed , because god gave man all the beasts for his use to feed on them , gen. . . and we are to eat of whatever is sold in the shambles , by his allowance , who●e is the earth and the ●u●ness thereof , cor. . . beside man in all these commands is properly directed in reference to his neighbour , and not to beasts : yet i grant by striking a beast a man may offend , as . when that stroke wrongeth his neighbour ; to whom that beast belongeth . . when in our striking there is . unreasonableness , as i● we would require that capacity in a beast , that is in reasonable creatures , and so are ready to offend when they answer not our expectation . . when there is a breaking out into anger and passion at brutes , as when a horse rydeth not well , a dog runneth not well , a hawk flyeth not well , &c. which speaketh an impotency in us , who are so easily mastered by irrational passions , which will sometimes also seize upon us even in reference to senseless and lifeless creatures , when they do not accommodate us to our minds . . when there is bitterness and cruelty in striking something of this the lord reproveth by making balaams ass speak and rebuke the madness of that prophet who unreasonably smo●e the ass , and wish ▪ d he had had a sword to kill her numb . . . whereas a just man pitieth his beast , and regardeth the life thereof , prov. . but for the better understanding of the object of the command , we shall proceed to speak to it , and the act of killing ( which is the second thing ) complexedly , and if we consider killing in reference to a mans self , it is certainly understood here ; for that being the sum of all the commands of the second table , thou shalt love thy neighbour ▪ as thy self , it must be ▪ understood as repeated in each of them ; as here , thou shalt not kill thy neighbour more than thy self , or shalt preserve him as thy self , which supposeth that it is not free for a man to wrong himself more than to wrong others ; and generally these reasons whereby the lord restraineth us from killing others , will also hold in restraining us from killing and other ways wronging our selves ; therefore there is no question , if it be a sin to wrong , hurt or torture others , whether in body or in their soul , as to the tranquillity and quiet frame thereof , and any ways to procure or further their death , it will be no less so to do thus to our selves ; because love to our selves is the patern that we ought to walk by in lovi ng others . we may be guilty of the breach of this command in reference to our selves by omissions as well as by commission as when things needful for entertainment and health of the body are , either designedly , or with an excessive misregard to health and life , omitted ▪ we may further fall into the breach of this command in reference to our selves , either directly , as purposing and intending hurt to our own bodie , or indirectly , by casting our selves in unnecessary seen dangers , by wilful or careless using of known unwholesome food , by excesive and immoderate toyl , by spending and wasting the body with unchastness , by drunkenness and gluttony ( whereby many more are destroyed then with the sword , according to the common saying ▪ plures ▪ gulâ quám glaáio pereunt ) and many other ways . if we consider this command with respect to others , we may conceive it in reference to a threefold life , which we should endeavour to preserve and promote in them , in any one of which a commission or omission will make a breach thereof . . there is a life of the body ; and whatever cometh from us that wrongeth that , either directly , as stroaks , challenges or appeals , &c. or indirectly , if it were but by keeping back something that is in our power to give which might be useful to our neighbour in his need , that no doubt maketh guilty of this sin of killing in respect of this bodily life . i have mentioned appeals to duels under the former branch , because albeit that in the matter of private duels the pride and corruption of men do ordinarily either commend a vain bravery and gallantry ; or pretend the excuses of a seeming obligation in the point of honour or necessary defence : yet we are sure that the judgment of god , which is according to truth , by pointing out on the part as well of the accepter as of the appealer ; these ensuing irregularities , do condemn the thing as exceeding sinful . as impotency of mind and excess of passion , which if sooner in the accepter , doth only add deliberation to his other guilt . , contempt of the publick laws and civil order . an usurpation of the magistrates sword , which is given to him , both for punishing and protecting ; and . an invasion of gods right of vengeance , which he hath so expresly reserved to himself , and from this the accepter observing ordinarily no more moderament in his defense , than there was necessity for the engagement , hath no excuse more then the challenger , so that in effect although the mediate rise may be thought to be on the appealers part , yet the sin is common , and is in a word a plain complication of hatred against our neighbour , contempt against the laws and powers and god , who hath appointed them and a bold and desperate despising and rashing upon death , judgement and eternity , which do so imminently attend all such rencounters : o how much more heroick and noble , were it for men to approve the wise and great king choise , he that is slow to anger is better than the mighty , and he that ruleth his spirit then he that taketh a city , to hear him , who is higher than the princes of the earth , who commands us , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and confirmed all by his own most perfect example : and lastly , the study of that divine goodness , which embraceth both good and evill , just and unjust , to aspire to that height of all felicity and glory in being perfect as our father , which is in heaven is perfect : but to proceed . . there is a spiritual and eternal life of the soul , thus sin deadneth and killeth men , and in this respect all who are unfaithful to others in the matter of their souls or who cause them to sin , or sinfully give them occasion of sin , become guilty of soul-murther , so ezek. . . and . . his blood will i require at thy hands , saith the lord to the prophet . men become guilty of this not only . by commanding ; as saul did doeg to kill the lords priests , and david did joab to cause uria● to be slain , . by counselling and advising , as jonadab did amnon in reference to his sister thamar . by alluring and down right tempting as thamar did juda ; . by consenting to the sin of others , or any wise assisting , countenancing or incouraging them in it , as saul was consenting to the death of stphen & was standing by keeping the cloaths of them that stoned him , and as men may be in reference to false teachers epist . of john , . . by giving high provocations to others , and thereby stirring them up to sin such as are reproaches , opprobrious speeches , chartallings & challenges to fight , &c. but also . by evil example , as david was accessary to the sin of the adversaries blasphemous reproaching , by what he did , and the apostle often insinuateth christians may be thus guilty by their insutable deportment in the several relations they sustain and stand under , this may also be by doing what hath the appearance of evil , yea even by doing of things in themselves lawful but inexpedient , because unseasonable and with offence . thus one christian may be accessory to anothers stumbling , and may sinfully hazard the destroying of these for whom christ dyed , as the apostle discourseth concerning offences even in things not sinful in themselves : . by not warning faithfully before sin be committed , as is clear , ezek. . . . by not reproving after the sin is committed , but suffering it to lye on our brother , lev. . . . by not suiting and proportioning the reproof to the greatness of the sin , but making it too soft and gentle , not shewing just indignation against it , which was eli his guilt , who though he did not altogether neglect or omit to reprove the prophanity and gross wickedness of his sons , yet did not reprove at that rate of holy severity , called for , and answerable to , their atrocious and villanous wickedness , he frowned not on them and dealt not roughly with them , as he should have done , as is clear by comparing sam. . . . . . with sam. . . . by rash putting men in offices for which they are not all , or not competently qualified , and so cannot but in all probability sin much in them , especially in the office of the ministry , tim. . , . by not endeavouring by all suitable and lawful means within the compass of our power and calling to prevent the sin of others , and to restrain them from it , as eli is on this account challenged by the lord , sam. . . . by broaching , venting , teaching and spreading heresies and false doctrine ; thus antichrist is notoriously and primely guilty of this sin of soul-murther ; as all false teachers and seducers are less or more according to the nature of the doctrine taught by them and their industry in propagating the same ; and likewise all that tolerate and do not restrain them , whose office obligeth them to it according to their power : all these and other ways may men be accessory to other mens sins , and so make themselves guilty of this great and cruel sin of soul-murther . this sort of murther aboundeth and is very rife , and yet is in an especial manner forbidden by this command , and the prevention of it accordingly called for , it being a greater evidence of love to our neighbour to be careful of his soul then of his body , the one being more pretious then the other ; and however false prophets , teachers and seducers , seem ordinarily to be most tender of mens persons , and most desirous to please them , yet are they in this sort horridly guilty of their murther . . there is a life of contentment , consisting in the tranquillity of the mind , and the calm frame of a quiet spirit with comfort , joy and chearfulness ; to this purpose saith paul , . thess . . . i live if ye stand fast in the lord , and it is said of jacob gen. . . when he heard that joseph lived , his spirit revived , as if it had been dead before , because of his great heaviness , arising from the supposed death of his son ; thus we become guilty of this sin of killing , when we obstruct or interrupt the spiritual comfort and joy , or the inward contentment of our neighbour by fear , heaviness , disquietness , discouragement , &c. whereby his life is made bitter , and his tranquillity impaired , and so his hurt procured or furthered : as josephs brethren did not only become guilty of his blood , but of weighting their father , and deadning , as it were , his spirit , which afterwards at the news of josepths being alive revived , so people may be guilty against their ministers , when they make them do their work not with joy but grief , as it is heb. . . again murther , as it respecteth the bodily life of our neighbour , is either immediate , as cains was of abel , joahs of abner and amasa . or mediate , as sauls was of the lords priests , davids of uriah , and achabs of naboth . again , killing may be considered either as purposed , such as cain's was of abel , and joab's of abner and amasa , or not purposed ; which again is twofold : . innocent , which is even by the law of god every way so , and is indeed no breach of this command : as when a man , following his duty , doth that which beside , & contrary to his intention , & without any previous neglect or oversight in him , proveth the hurt & death of another . . culpable , bcause although it do proceed beyond the purpose of the person , yet it is occasioned and caused by a culpable negligence : as suppose one were hewing with an ax , which he either knew , or might have known to be loose , and the head not well fastened to the helve , did not advertise those about him of it , if by flying off , it happend to wound or kill any person , he were not innocent , but if without any inadvertencie , he either knew not that it were loose , or that any were about him , if then it should fall off and kill his neighbour , in this case he is guiltless : so when the lord commanded those who built houses to build battlements about the roofs of them if any person fell where the battlements were , the master was free ; if the battlements were not he was guilty . murther is also either to be considered , as committed after provocation , or without all provocation , which is a great aggravation of the sin , though the provocation maketh it not cease to be a sin . further , it may be considered , as it is the murther of evil and wicked men , or of good and religious men , and that on the account of their religion , which is a most horrid aggravation of the murther . lastly , this murther , is either ordinary , as of meer equals , or inferiours ; or extraordinarly , aggredged by the quality of the person murthered , whether he be a supperiour , as a magistrate , a parent ; or whether he be of a near relation , as a brother , or kinsman , &c. we come a little more particularly to consider the extent & nature of the sin forbidden here ( which is not certainly to be understood of taking the life by publick justice , or in a lawful or just war , or in necessary and pure self-defence that we may the better understand the contrary duty commanded : it implyeth then a hurting , which we may consider , . as in the heart , . as in the mouth or words , . as in gestures , . as in deeds ; for we take it for granted that it reacheth further then the gross outward act , as by christs exposition of it in matth. . is incontrovertibly clear . the heart is the fountain , spring , and treasure of all evil , in it breedeth all evil , and from it proceedeth this murther , matth. . . he that in heart hateth his brother is a murtherer . john . in a word , whatever is opposite to love in the heart is a breach of this command : as . hatred which is malitious , and simply wisheth ill to our neighbour , and only because we love him not , with out any other reason , as one wickedly said . no amo te zabidi ▪ nec possum dicere quart , hoc tantum possum dicere , non amo te . so cain hated his brother without cause . . anger , that supponeth a pretended wrong , and is desirous of revenge , because of ingratitude , pretended in justice , &c. . envy , whereby we are grieved with the good of another , supposing , though groundlesly , that it obstructeth ours , and therefore we seek to overturn it : anger is cruel ▪ and wrath outragious , but who can stand before envy , saith solomon there is often secret hatred on this ground more irreconcileable , then where many and grave reasons can be given . . rage , which presseth reveng beyond what is condign , though it follow it lawfully as to outward means . . s●vitia , or cruelty , that delighteth in the hurt and prejudice of another , all these and others of this kind go generally under the name of hatred and anger if any ask here , is there no anger lawful ? answ . yes ▪ for there is somewhat of it natural , yea , and sometimes it lawfully immixeth it self in duty ; as in zeal , when god is dishonoured ▪ , which was in moses , exod. . and no doubt , indignation at wicked men , in some cases , is lawful● , and also required . but carnal anger is forbidden ▪ which , . is a desire of reveng where there hath no wrong been done to us : . when the revenge desired is disproportioned to , and greater then the wrong : . when it is preposterousty desired , without intervening justice : . when it is not desired for the right end , to wit , the mans gaining but only for the satisfying of our carnal humor : when it is immoderate and corrupt in the manner of it ▪ so as the name of god is dishonoured by it . this unlawful anger , when it is . against a superiour , it is called grudge ; , when against an equal . rancour ; . when against an inferiour , disdain and contempt ; these two last follow ordinarily upon the first , . this command is broken by injurious words , as in that fifth chaper of matthew ▪ he that shall say to his brother , thou fool ; is guilty : o what guilt will there be found to have been in imprecations , cursings , wrathful wishes , disdainful and passionate speeches , when christ will call men to an account for the breach of this command ? . it is broken in gestures , such as high looks , fierce looks , gnashing with the teeth , acts . . foaming with the mouth , and such like , wherewith even our blessed lord and his servants have been followed ; and as there may be adultery in looks , so there is also murther in them ; such looks had cain gen. . . . it is broken in deeds , even when death followeth , not as in wounding , smiting , oppressing , cruel withdrawing of the means of life , extortion , exaction , byting , usurie , litigious wrangling , violent compulsion , raising and racking of land or house-rents beyond the just valve , and squeezing and exacting upon poor labourers and tenants , without any due regard to them or their labours which last is a frequent sin ▪ but little regarded , a crying sin ▪ but little cared for ; next it is broken by witholding what might be useful and refreshful , as by neglecting the sick and distressed , want of hospitality , specially to the poor : all these are sinful breaches ▪ whether directly or indirectly incurred ▪ neither is it sufficient that we simply abstain from committing some of these , but we must also make conscience to practise all contrary duties . the last thing proposed to be spoken to , was the person thou ; where , in a word , we are to distinguish private men from publickemen , who are magistrates and bear the sword , whom this command doth not restrain from executing of justice ; yet these may also sin in their passions , and unjustly put forth their authority , and be carnal in punishing and passing sentence , even when there is ground in justice ; and thus magistrates may become guilty ; though in the executing of justice , not simply , but by reason of other concurring circumstances . thus must shortly on this command . the seventh commandment . exodus . . thou shalt not commit adultery . the lord having spoken of such sins as do more respect mans being simply in the former command , he cometh now to direct in those things that concern a man in his life , in the ordering of his conversation ; and as it will be found one way or other , that by our passion , hatred , and anger , in one degree or other , the former command isi broken often , so this sin ( that in the very name of it is abominable ) is not so unfrequent , even amongst christians , as might in all reason be supposed and expected . the vile sin of inordinate concupiscence and lust entred into mankind exceeding early after adam's fall , and in nothing the bitter fruit of original sin , and that pravity of our nature sooner kyeths , and did kyth , then in it : hence is it that adams and evahs nakedness , and their being ashamed , is spoken of in scripture , which implyeth a sinfulness and inordinateness in them , which formerly they were not tainted with ; as also a shame or plague following upon it : and this corrupt nature being still in man , it is hard to speak of , or to hear these things holily ; and therefore there is a necessity both of holiness and wisdom here , lest we break this command , even when speaking of it , and hearing it spoke of ; yet the breach of it being a sin so rife , and the spirit in scripture thinking it needful to speak of it , yea , it being put in a particular and distinct command by it self , and our most holy and blessed lord jesus having himself commented on it , matth. . there is a necessity of saying somewhat of it , but so as to contain within the bounds of scripture expressions : o! be therefore afraid of sinning in hearing ; remember and consider that the lord seeth , and in a special manner abhorreth such vile imaginations as shall be irritated and excited even from his holy command enjoyning the contrary , which is indeed both an evidence and a part of the sinfulness of sin , as the apostle speaketh , rom. . to take therefore a view of it , let us consider the scope of the command , which we conceive is in a special manner , and obviously holden forth in these few places of scripture , commending holiness in respect of a mans person , and condemning uncleanness in all its branches . thess . . v. , . . for this is the will of god , even your sanctification , that ye should abstain from fornication , that every one of you should know how to possess his vessel in sanctification and honour , not in the lust of concupiscence , even as the gentiles , which knew not god — for god hath not called us unto uncleanness , but unto holiness , ephes . . . . . but fornication , and all uncleanness , or covetousness , let it not be once named amongst you , as becometh saints : neither filthiness , not foolish talking , nor jeasting , which are not convenient : but rather giving of thanks ▪ for this ye know , that no whoremonger , nor unclean person , nor covetous man who is an idolater , hath any inheritance in the kingdom of christ and of god. galat. . . now the works of the flesh are manifest , which are these , adultery , fornication , uncleanness , lasciviousness . rom. . v. . let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying . coloss . . v. . mortifie therefore your members , which are upon the earth ; fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry . in which places , as we see , the sin forbidden in this command , held out under the most odious designations , to wit , a work of the flesh , fornication , adultery , uncleanness , lasci●iousness , inordinate affection , evil concupiscence , &c. branches of this sin ; and a decent walk commanded , as contrary to the same ; so we may see from them the scope of this seventh command to be an honest , decent , shamefast , chast , temperate and holy life , which being well considered , doth much illustrate the meaning and extent of it . if we might be particular , we could shew how there is no command more pressed , more fully explained , and sorer plagued in the breach of it , then this , and set forth with more aggravating expressions , to make it so much more abominable . it wrongeth god , and the society of men , it wrongeth others ; in particular , our children and our selves , both in body , estate and name ; it bringeth a blot on the soul here and hereafter , job . . . prov. . . it taketh away wit and courage , yea , and even the very heart , besotting men , hos . . . compared with prov. . . so did it in solomon , and therefore the man given to it is compared to an oxe and a fool , prov. . . , &c. it is compared also to the neighing of horses , jer. ▪ . and the hire of a whore , and the price of a dogg , are put together , deut. . . the madness , folly , yea and , to say so , devillry and bewitching power of it are set out in jezabel . it is said to be , ephes . . v. . a work of darkness , that bringeth gods wrath on the children of disobedience , as it did bring it on sodom the old world , and the canaanites most signally ; and seldom is there a remarkable plague and punishment brought on a person or land , but this sin of vileness hath a main hand in the procuring of it ; and where it reigneth , it is usually , if not alwayes , accompanied with many other gross sins , which are occasioned by it , and given way to for its sake , as drunkenness , murther , idolatry , &c. for further clearing of this command , consider . the species or kinds of faults condemned in it , and the vertues or graces commended . . the manner of being guilty of the breach of it , which ( because this command will be found to be spiritual as the other commands are ) reacheth to the heart and affections as they do . . consider the sin here forbidden in its incitements , soments , and other sins more implicitely comprehended under it , as idleness glutony , drunkenness , impudencie , gaudiness and unchastness in apparel or nakedness , dancing , singing of bawdy songs , loose company or fellowship , and every appearance of this ill , and what may lead to it , and dispose for it ▪ or is an evidence of it . . see its opposite vertues , and the means useful for the subduing of it , as chastity , modesty , shamefacedness , temperance , lawful marriage , the remedy thereof , &c. which are required in this command , and are very useful for a holy life . that these things ought to be spoken of , none will deny ; that they belong to one of the commands , the perfection of the law requireth it ; and that they come in here under this command , the nature of them , and their conjunction with , or influence upon the sin condemned , or duty commanded here , will make evident ; the sin of adultery being a prime branch of the carnalness of our nature , under it the rest of that kind are comprehended for making of them the more odious . now in considering the act of vileness forbidden , we may . look to these ills , that are simply unnatural , of which these that be guilty are called in the scripture , rev. . . the abominable , such are these . who prostitute themselvess to the abomination of filthy fellowship with devils , as they suppose and imagine . . these who commit be●sti●lity , a vileness most detestable in reasonable creatures , it is called confusion , levit. . . . these who abuse themselves with mankind spoken of , . tim. . . rom. . . . called also in the scripture sodomy , going after strange fl●sh , having been the abominable practise of the●s miscreants , whom god ●et ●orth for an example suffering the vengeance of eternal fire , when he rained , as it were , something of hell from heaven on them burning them quick , and frying them in a manner to death in their own skins , because of the lusts wherewith they burned . these are abominations against nature ▪ against which the laws both of god and men do severely animadvert , see lev. . and . deut. . . the act of vileness inhibited taketh in these ills of uncleanness , that are in some respect against nature also , though not so obviously , nor so gross , such as are betwixt persons within degrees of consanguinity and affinity ; this uncleanness is called incest , such are reckoned up levit. . and . and deut. . for this the can●nites were cast out , and it was abominable even to heathens , cor. ▪ ▪ &c , the evil of incest flows from the unnaturalness of mens confounding the relations and degrees , that nature hath set men distinctly in ; as for instance , nature hath made the fathers wife a mother , to joyn therefore with her destroyeth that relation , and is unbecoming that reverence and respect we owe to parents ; hence this incest is alwaies either in a direct or oblique line , but not in the collateral , beyond the relations of brother and sister , which are indeed the very beginings of the collateral lines , and , as it were ▪ almost one in their common parents ; thus conjunction with one of the furthest and most remote of a line that is direct is incest , which yet is not so with the very first after these excepted , of the line that is collateral ; a man might not marry his fore ▪ grandfathers wife , nor his sister , but may marry his cousin german , and because man and wife become one flesh , it is incest which is within the degrees to the wife , as well as if it were within them to the husband himself , and it is also called confusion . levit. . . . consider it as it is against a tye or bond , called the covenant of god. prov. . . and this may be three ways considered , . when both persons are married , as david and bathshe●a were , this most abominable , and that which we call double a● dultery . . when the man is married , and the woman solute or free . . when the woman is married and the man free , these two last are both gross , yet the latter is accounted grosser , as having these aggravations , of disturbing the peace of our neighbours family , the corrupting his seed and offspring , and the alienting of his inheritance added unto it , therefore not only the first , but even the third hath been ordinarly punished by death amongest men ; and certainly the guilt of the second , is little inferiour , if not equal , to either of them : for . it hath the same wickedness of adultery , with the other two , as being contrary to the covenant of god. . it is in like manner peccant against the remedy of uncleanness and disorder ▪ for which the lord did appoint marriage . it doth no less disturb the quiet and prosperity of families , provoking jealousie in the wife , the more impotent , because the weaker vessel , alienating affections , and often hindering a lawful propagation , but continually marring the education of the children lawfully begotten , and the parents care of their provision : neither are these things to be restricted to the man , as if he were only therein criminal ; the free woman the adulteress , by her manifest accession , doth evidently involve her self in the same guilt ; if a free man lye with his neighbours wife , the aggravations , flowing from her married estate , are all charged upon the man , and by the law of god he is therefore condemned as the adulterer ; doth not then the parity of reason , in the case of a married man with a free woman , equally transfer on her the guilt of his consequences ? neither is it any excuse for the woman , that the man ordinarily the temptor ; because not only hath nature put the womans greater weakness , under the security of a far greater measure of modesty , but the lords righteous law is also binding upon both without distinction : so tha● i think , we may well understand all the three sorts of adultery , to be forbidden by the same laws , and under the same pains ; and therefore conclude with job , . . that adultery , without restriction , is an iniquity to be punished by the judge upon the man as well as upon the woman . of this sort also is bigamy , the marrying of two wives together ; and poligamy , the marrying of many wives , and keeping concubines with wives : for god made but two at the beginning , one male , and the other female ; and hath appointed every man to have his own wife , and every woman to have her own husband . and although many holy men have failed in this , yet can we not exempt them from sin ; neither will we ascribe it to gods particular dispensation to them which we dare not make so common as that practise was , considering especially what abuse it came to , as may be instanced in solomon , & from whom it had its rise , to wit , l●mech , and what bitter fruits and sad effects it hath had following on it in families and on posterity , as may be seen on abraham , jacobs , samuels father helkanab , which made mens marriage a vexation to them , contrary to its ends : but now our lord , by reducing marriage to first its institution , hath very expresly abolished it in the new testament . . consider it in free and unmarried persons , and thus it is fornication ; if it be constrained or forced , it 's death by gods law , deut. , . &c. only to the man ; the other is free , and it is called a rap , if it be continued in , it 's whoredome and filthiness ; if with one woman ▪ it is concubinatus , an unwarrantable abusing the ordinance of marriage , and despising of it : if with sundry parties , it is prostitution , and most abominable , and whatever way it be , it is abominable , bringing on the wrath of god , ephes . . . col. . . not once to be named amongst the saints : and whether marriage follow or not , yet it is still sinful , it may have several aggravations , as . if it be in times of light , . if with persons unsutable to be conversed with , . if in families professing godliness ; especially in the fourth place , if the person be a great professor : . if it be in a time when god is quarrelling and contending with a whole society or land , and threatning his judgements against all : now although this sin be at this time aggravated from all these considerations , yet oh ! how much doth it abound and how frequent is it ! . consider this act of vileness inhibited , as it may be amongst and betwixt persons married and living in conjugal society ; for the use of the marriage-bed is not left arbitary more then the use of meat and drink ; but is bounded by the lord , both in the contracting and in the injoyment ▪ and when these bounds which are set , transgressed , the transgressours are guilty . thus men and women may begin their marriage carnally , by wooing carnally , which will make them guilty , although there be no more : marrying with persons of a different religion or with other unsuitable disparities , maketh guilty of the breach of this command , that sort of marriage not being the lawful remedy of fornication ; or when we are sweyed more with temporal ends , and with respect to the satisfying of fleshly lusts , then with conscientious respect to what god allows , and right reason requires , referring all to gods glory ; for this thwarteth with the end of marriage , and doth transchange marriage into a cloak for covering covetousness or filthiness , and so before marriage there may be guilt . thus also married persons may break this command , if they do not possess and enjoy one another in holiness and honour , th●ss . . . . and do not give to one another all due benevolence thus men do sin in the defect , by not cohabiting , by withdrawing without consent one from another , & by proving a snare one to another : the apostle calleth it , cor. . . defrauding of one another : and many pieces of unkindlyness amongst married persons , unbecoming the honour and respect that the one should have to the other , may be here comprehended . but men sin more and oftner in the excess , viz. by carnal living with their own lawful married wives , and using marriage for lust , living in the lust of concupiscence , as the apostle calleth it ; and that as the gentiles did even in their marriage stations thess . . . and he calleth it , col. . , inordinate affection ▪ an affection which a man hath to his wife as to an whore , rather then what becometh a wife : these things , when reproved , must not be offended at , but the lord looked unto for the purging of this corrupt nature , of such filthiness , as is shameful even to mention . this inordinateness may be in respect of frequencie , unseasonableness , carnalness in the manner ; and what need is there to say more ? it may also have place among married persons , when their conjugal fellowship hindereth them from setting apart any time for extraordinary devotions , which yet they ought to do ; as may be drawn from what the apostle saith , cor. . . though excess in this also is to be guarded against , but when there are times of trouble , and of private or publick calamity , wherein the bridegroom is called to come out of his chamber ; in such times as these , married persons may be readily guilty of inordinateness : and it is known that there were , upon some occasions , restraints under the law when a man might not touch a woman , thought his own wife , to shew that in conjugal society men should observe a purity , & that they have not under limited liberty in this , more then in other things as eating , drinking , &c. for although all pleasure in meat and drink be not unlawful , yet carnal sensualness is . so what is natural , sutable , and seasonable , here is allowed , and inordinancie forbidden . thus during the marriage , state , guilt mav be contracted . again , men may thus sin by unjust dissolving of marriages , by deserting , divorcing without the just cause of it , extruding , and such like acts , contrary to the nature of that strictest bond and covenant . i grant it is not always necessary to make divorce even where there is adultery ; the lord is not offended with reconciliation , where the punishment of the ●n is not executed b● the magistrate : but if the divorce be made , and the woman afterward married to another , her return to her first husband , even after lawful dissolution of her second marriage , is an abomination and exceeding defiling , jer. . . thus in dissolving marriages there may be guilt . lastly , this uncleanness may be considered as it is in a solitary person , when alone , in their actions of darkness and abominable imaginations , which are to be loathed rather then named ; yet these things which are done in secret are seen of god , though it be a shame to speak of them : see ephes . . . . this secret uncleanness , again , may be by a person , either waking , or sleeping , mentioned lev. . which confessedly becometh men or womens guilt , according as they have drawn it on , or by unsutable imaginations disposed themselves for it : yea , when it hath not ingrata recordatio , an unsavory and displeasing remembrance , and a holy horror following thereupon , there is guilt : of this we spoke somewhat in the preface to the commands . these abominations then are not restricted to the outward act , but extended further , and many wayes men commit this wickedness : as . in heart , christ calleth the lusting of a man after a woman a committing of adultery in his heart matth. . . this indeed hath degrees ac ▪ cording to the length it cometh , and the entertainment it getteth , and other such like circumstances , but it is still accounted by god to be heart-adultery , and it is called burning , cor. . and rom. . . and is exceeding loathsome to the lord , and hurtful to the inner man , even when men neither resolve nor intend acting yet by not abhoring these imaginations , but suffering them to roll in their thoughts ( o! bewar of carnalness upon the thoughts of this ) they become guilty , and that in ward fire being suffered to burn , often breaketh out into a visible flame ; how that cor. . . differeth from the burning mentioned rom , . . we shal now forbear to mention . . men are guilty of this wickedness , when they license their outward senses in the sinful pursuit of their objects : thus eyes full of adultery are spoken of . pet. . . thus matth , . , a lustful look is adultery : and job ● . . saith , he will not look upon a maid . thus also obscene pictures , delight in them , or other spectacles of that sort , cannot but defile the man : the ears are defiled by hearing of , and lis●ning to obscene and filthy discourses , to drunken , bawdy , or light wanton amorous songs : the touch with embracings ▪ and the mouth with kissings : such are spoken of prov. . . she caught him and kissed him . to insist further here , is not sutable but oh ! there is much guilt contracted this way , and but little noticed , and mourned for . . men may become guilty by gestures , as they are evidences of this vileness , or dispose to it , and postures undecent and unbecoming civility , and godliness : see what is spoken of a naugty person , prov. . . . and isa , . . &c. this is opposite to honest walking which is commended rom. . . and a carnal wantonness reproved . . persons become exceeding guilty of this evil by scurril and obscene speeches , where as this sin should not be once named , by reading scurril , wanton , amarous ballads or books which is , as if we were conferring on such a subject , by taunting and reproaching one another in such communication as corrupteth good manners ; by jesting that is not convenient , especially if it be at one that hath fallen in some act of filthiness , or by whatever may be neer , or of a sinful sutableness to such an evil ; see eph , . . & . . . &c. . this sin is fallen in by too familiar or unnecessary converse with light , vain , loose company , more especially private companying with such which is not only an appearance of ill , or a snare to ill , but evil & loose in it self , called by the apostle chambering . rom. . . & solomon biddeth men not come near the door of such a womans house much less to enter into it , prov. . . . men fall into it by wantonness , imm●desty , want of due shame fastness . &c. or any other by way where they yield reins to the loose , wanton , carnal humour that is in them . there are many others sins which come in here , & although some of them may be reduced to several of the commands , yet in a special manner are they related , and as it were , tyed to this : as . idleness , such as you see sam. . . &c. occasioned davids fall , and is by ezekiel , c , . , charged on sodom , as predisposing for , and going along with their uncleanness ; idleness being in it self mater omnium vitiorum , and noverca omnium virtutum , the mother of all vices , and the stepmother of all vertues : this breedeth unstayed looks , and giveth occasion to , and entertaineth carnal imaginations , and it occasioneth much gadding , when folks , either have no lawful calling , or are not diligent and serious in the employments and duties of it , tim. . . . lightness and unstableness , charged on reuben when he defiled his fathers bed , gen. . . and by the apostle , keeping at home is ( tit. . . ) joyned with chastity , modesty , and shamefastness ; there is a gadding , and also called furthiness , especially in women , more especially young women , which is exceeding offensive , and yet exceeding rife , it may be it were more fitly called impudence , or impudent boldness , which maketh them run to all spectacles and shewes , to speak in all discourses ( which quite crosses the charracter that one gives of a modest virgin , that she loves rather to loose her self in a modest silence , then to be found in a bold discourse ) and to hazard upon all companies , exceeding unsutable to that modesty and shamefastness which is particularly called for in that sex. take in here also the manner of going , minsing , or tripping nicely , and making a tinkling with their feet , spoken of isaiah . . and touched at a little before . . wantonness , and too much carnal mirth and laughter , which is both the evidence and great fomenter of loosness in the heart ; and so foolish jesting , which is not convenient , eph. . . is conjoyned with this sin , and none ought to think that there is a lawful freedom in such jollity , as chambering and wantonness , rom. . . now this taketh in much , and is of a large extent . . undecent conversing , going abroad in company with rash and offensive freedom , when as entering the house yea , coming near the very doors of an whores house is forbidden , prov. . . the ill and prejudice whereof may be seen in dina●s going abroad belike without an errand , gen. . . . &c. potiphers wife did cast her self in josephs company thus , though he gave her no entertainment , but in the fear of the lord fled from her . . add dancing a thing condemned by the people of god as no honest recreation , at least when in companies that are mixed , and ( as we call it ) promiscous dancing , such as useth to be at marriages , and the like occasions , both of old ( as may be seen in the canons of several councels ) as also of late by our own and other reformed churches . i shal say these things in short of it : first , that ye will not find it mentioned in scripture in the person of any of the godly , it becoming an herodias's daughter better then professors of religion . . that it will be readily fou●d to indispose for the exercise of godliness , and so to be inconsistent , or at best , hardly consistent with either a pious and lively , or a sober frame of spirit . . that it marreth not only the gravity of persons for the time , putting them in a sort of regular distraction , but lessenet the esteem of such persons ; this insobriety being like a dead fly that mak eth the box of oyntment ( if any be ) to stink . , that in scripture examples we find this sort of dancing only among prophane and loose people , and recorded also as a piece of their stain or blot , rendring them some way infamous ; and oftentimes it hath also snares waiting upon it , as in the israelites amongst themselves , exod. . and in the daughters of moa● with the people of israel , and in that of herodias's daughter : some also suppose those whom dinah went forth to see , gen. . were thus imployed at some feast , or such other solemnity , where she was insnared and deflowred . . yea , it is often , if not ever the fruit of some former loosness and carnalness being the effect that excessive wantonness usually breaketh out in ; and can gods people warrantably have fellowship with these works of darkness ? or can they ( if guilty themselves ) reproved it in others ? cicero calleth it postremum vitiorum quia acta sequitur , the last of vices , because usually it followeth former loose carriages . . there is no lawful mean of recreation which is useful for the health of the body , but is , and may , & should be sanctified by the word and prayer , yet i suppose neither useth this to be so ▪ neither would any think it very sutable , or well consistent with a praying fram ; e & can that which standeth not with the serious exercise of repentance and a praying disposition , or that which none would think a fit posture to meet death , or the lords appearing with , be in reason though consistent with a christian walk ? which should alwayes be with the loyns girded , and the lamps burning : it is somewhat like this , or less then this , which the lord condemneth , isa . . . walking and mincing , or tripping , and making a tinkling with their feet ; what is that but disdaining the grave way of walking , to affect an art in it ? as many do now in our dayes ; and shal this be displeasing to the lord , and not the other ? seeing he loveth , and is best pleased with the native way of carring the body jun●u● and rivet from him , calleth this minching or tripping , a walking or standing on the earth in an artificial way . besides these things that are more general in folks carriage , there is somewhat further in our cloathing and diet , which is to be spoken to here , seeing in these we ought to be christians , sober ; grave , &c. and in nothing do our lightness , vainity ( as we ordinarily use ▪ to call people vain from their apparel ▪ ) pride , wantonness , and rioting appear more , then in vain garbs . hence the apostle paul tim. . . joyneth modest apparel with shamefastness and sobriety or chastity , as also doth the apostle peter , pet. . . . and in jezebel and others , decking and dresing to seek love , is ever accounted an high degree of loosness : it is a wonder that men should take pleasure to deboard in their cloathing , which is the badge of their perfidiousness , and was at first appointed to cover their shame and nakedness . it is observed that the hebrew word , ●eged doth signifie both perfidiousness and cloathing , and cometh from that word which signifieth to break covenant , the lord thereby intending by the very consideration of our cloaths , to humble us , and keep us in mind of our first breach of covenant with him : and yet such is our wickedness , that we will glory in that which is indeed our shame . as i● it were a special ornament ; and whereas at first , cloathing was appointed for covering nakedness , for preventing of incitements to lust , and for decencie , now jezebels like , it is made use of to be a provocation thereunto ; see prov. . . god in his first appointment of ●ayment , for preventing of vainity , and commending honest sobriety therein , did make for our first parents coats of skins . and therefo e we say , that in men and women both , there is condemned by the lord , . costliness and excessive bravery of apparel , tim. . . which saith not that we are to foster sordidness or baseness , or that men in all places or stations , and of all ranks , should , as to their apparel ; be equal , but that none should exceed . it is strange , that sometimes the poorest and meanest for place , and often for qualifications , are finest this way , as if it were the best or only way to commend and set them out ; and that some should have more in cloath● then in their stock , is utterly intolerable . strangeness in the ever-changing fashions , and extravagant modes of apparel , while as the lord by nature hath continued the shape of mens bodies to be the same ; for what is meant else by strange apparel , so often forbidden in the scripture , but ●hat which is commonly called the fashion , or new fashion , a new and uncouth garb ? and certainly mens minds are often infected with lascivious thoughts , and lustful inclinations , even by the use and sight of gaudy and vain cloathing , and we will see , light , loose , conceited minds discover themselves in nothing sooner then in their apparel , & fashions , and conceitedness in them . . there is a lightness , in cloathing , as to colour , mounting as they call it , &c. and in dressing of the body , which may be seen in these dressings of the hair , in powderings , laces , ribbon , points , &c. which are so much in use with gallants of the time ; this , especially in women is insisted on and condemned , isa . . . . &c. some things indeed there ment o●ed , are not simply unlawful , especially to persons of higher quality , and at all ●i ●es ; but the particulars following are condemned ; . affecting of , and having a lust after , brave cloathing , making our back our god , as some do their belly , phil. . . and this may be where cloaths are but mean , yet the lust and appetite after them may be great . . haughtiness and vanity in cloaths and dressings , when we think our selves better with them then without them , or esteem our selves , because of them above others , in other things superiour , or at least equal to us . . excess in these , in their superfluity and costliness , as is said , above and beyond our state and station . . wantonness and lightness in them , which is especially in nakedness , as to such and such parts of the body , which in modesty are to be hid ; for women having cloaths for a cover , ought to make use of them for that end and it is more then probable , that , that walking with stretched out necks , there reproved , relateth to women , their making more of their necks , and their breasts bare , then should be , or is decent , they affected to discover and raise their gorgets , when god commendeth modesty , and nature is best pleased in its own unaffected freedom , yet they stretched them out : it is both a wonderful and sad thing , that women should need to be reproved for such things , which are in themselves . . so gross , that let the most innocent be inquired , whence these , more then ordinary discoveries , do proceed ; and they must at least grant , that the first practisers of such a fashion , could have no other design in it , then the more thereby to please and allure mens carnal eyes and regards : and . so impudent ; for if to be all naked be shameful and exceeding ready to provoke lust , must not nakedness in part , more or less , be , and do the same ? so that this will be found a glorying in their shame ; for nakedness hitherto was always looked upon as a reproach : we read of old of such as were grave , that they covered themselves with a va●l : and cor. . married womens going abroad uncovered is looked on as unnatural ; what would such say if they lived in our times ; we are pe●●waded the gravest amongst women are most averse from this evil , and the lightest are most prone and given to it : and seeing all women should be grave , it must import a disclaiming of that qualification where this lightness is delighted in : if therefore there be any shame , if there be any conscience , we will exspect to prevail with some who are touched with the sense of gravity , that they may be good examples to the rest ▪ and once indeavour effectually to bring gravity and modest shamefastness in fashion again . there is in cloaths a base effeminateness amongst men ( which some way emasculateth or unmanneth them ) who delight in those things which women dote ●pon , as dressing of hair , powdrings , washings ) when exceeded in ) rings , jewels , &c. which are spoken of , and reproved in the daughters of zion , isa . . and so must be much more unsutable to men also interchanging of apparel is condemned ; men putting on womens , and women mens cloaths , which is unsutable to that distinction of sexes which the lord hath made , and is condemned in the word as a confusion , an absurd , unnatural thing , and an inlet to much wickedness . whereof the dutch annotators , as several fathers did long before them , on cor. . v. . make mens nourishing and wearing of long hair , to be some degree , it being given to women , not only for an ornament and covering , but also in part for distinction of the female sex from the male : and here having touched a little on this vain dressing of the heir ( now almost in alse many various modes , as there are fashions of apparel ) especially incident to women , it will not be impertinent to subjoyn a strange story which learned , pious , and grave mr. bolton in his four last things , pag. . repeats from his author the famous hercules ▪ saxonia . professor of physick in padua ; the plica ( saith he ) is a most loathsom and horrible disease in the hair , unheard of in former times , as morbus gallicus , and sudor anglicus , bread by modern luxury and excess , it seizeth specially upon women and by reason of a viscuou● , venomus humour , glueth together , as it were , the hairs of the head with a prodigious ugly implication and intanglement , somtimes taking the form of a great snake , somtimes of many little serpents , full of nastiness , vermin , and noisom smell : and that which is most to be admired , and never eye saw before , these being pricked with a needle , they yield bloody drops . and at the first spreading of this dreadful disease in poland , all that did cut off this horrible and snakie hair , lost their eyes , or the humour falling down upon others parts of the body , tortured them extreamly . it began first , not many years ago in poland , it is now entred into many parts of germany . and methinks ( sayes mr. bolton ) our monstrous fashionists , both male and female , the one for nourishing their horrid bushes of vainity , the other for their most unnatural and cursed cutting their hair , should every hour fear and tremble , left they bring it on their own heads , and amongst us in this kingdom . it is also worthy the noticing that tertullian hath to this purpose , in his book de cuitu ●ul . chap. . where having expostulated with christian women for their various vain dressings of the hair , he bespeaks them thus ; drive away thus bondage of busking from a free head ; in vain do you labour to appear thus dressed , in vain do ye make use of the most expert frizlers of hair , god commands you to be covered and vailed : i wish that i , must miserable man , may be priviledged to lift up my head , if it ▪ were but amongst the feet of the people of god , in that blessed day of christians exalting gladness , then will i see if ye will arise out of your graves with that varnish and paint of white and red , and with such a head ▪ dress ; and if the angels will carry you up so adorned and painted to meet christ in the clouds . and again ; cap. . these delights and toyes ( says he ) must be sheken off , with the softness and loosness whereof , the vertue and valour of faith may be weakned ▪ moreover , i know not if these hands that are accustomed to be surrounded with rings and bracelets , or such other ornaments , will indure to be benummed and stupified with the hardness of a chain : i know not if the legg , after the use of such fine ●●sesgarters , will suffer it self to be streightned and pinched into fetters ▪ or a pair of stocks : i am afraid that the neck , accustomed to chains of pearls and emeralds , will hardly admit of the two-handed sword : therefore , o blessed woman ! ( saith he ) let us meditate and dwell on the thoughts of hardship , and we shall not feel it , let us relinquish and abandon these delicacies and frolicks , and we shall not desire them ; let us stand ready armed to incounter all violent assaults , having nothing which we will be afraid to forego and part with : these , these are the stayes and ropes of the anchor of ou● hope . — let your eyes be painted with shamefastness and quietness of spirit fastning in your ears the word of god , and tying about your necks the yoke of christ , subject your head to your husbands , and so shall you be abundantly adorned and comly : let your hands be exercised with wool , let your feet keep at home , and be fixed in the house , and they will please much more , then if they were all in gold ; cloath your selves with the silk of goodness and vertue , with the fine linning of holiness , with the purpure of chastity ▪ and being after this fashion painted and adorned , ye will have god to be your lover , which notably agreeth with what the apostles say , tim. . v. . . in like manner also , that women odorn themselves in modest apparel , with shamefastness and sobriety , not with broidered hair , or gold , or pearls , or costly array : but ( which becometh women professing godliness ) with goodworks . pet , . ● . . especially . . . whose adorning , let it not be that outward adorning , of plaiting the hair , and of wearing of gold , or of putting on of apparrel . but let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of god of great price : for after this manner in the old time , the holy women also who trusted in god , adorned themselves , being in subjection unto their own husbands . see also tit. . v , . . next to what hath been said of dressing the body , somewhat may not inappositly be spoke to , annent dressing and decking of houses and beds , and annent houshold furniture or plenishing , wherein there may be an evil concupiscence and lust , and an inordinate affection ; our minds being often by a little thing kindled and set on fire : see to this purpose , prov. . . where that woman spoken of , hath first the attire of an whore , then , he faith , her bed is dressed , her ●epestry and curtains provided , incense and perfumes are in the chambers : so also beds of ivory are reproved , amos , . which are all used for entertaining the great lust of uncleanness ▪ which ordinarily hath these alluring extravegancies attending and waiting upon it . o! what provision do some make for the flesh , to fulfill the lusts thereof , & how careful caterers are they this way for their corruptions ? and certainly christians are not in their houses more then in their persons , left to live at random & without bounds , & folks no doubt may be unsutable to their stations , as much in the one as in the other . this excess may be also in the light and wanton manner of adorning houses and buildings with filthy and immodest paintings , picturs , and statues , and such like , which , with other things , is spoken of condemned , ezek. . . but withal , in what we have spoken in these excesses so incident even to professours , we would not have folks too rigidly to expone us , for we know that there are lawful recreations , nor are honesty and comliness in behaviour and apparel , blameable , but to be commended in their place ▪ neither would we have any think , that we suppose all such , who do the things above censured , to be incited to them from this principle of lust ; but for clearing of the matter further , it would be considered , , that we speak of these things as they are abused and particularly condemned in this church . . we would consider the end of the things themselves , as they have been at first sinfully introduced , whatever may be the innocent intention of a particulare user . . we would respect others , who may be offended and provoked to lust , by what an actor is not provoked with , and also may be sinfully tempted to the like from that example ▪ or if not so , yet may possibly be induced to judge them vain who walk so and so in apparel , light who dance , &c. which we would prevent and guard against . we would not only abstain from evil , but from all appearance of it ; now certainly all these things we have spoken of , look like ill , and may breed misconstructions in others , even possibly beyond our own mind and intention ; we may also consider the mind of very heathens in reference to these things , as also of fathers , councels , and the divines which are cited by rivet and martyr , on this command . the councel lado . can. . apud bals . hath these words , let christians , when they goe to marriages . abstain from dancing , but dine or sup , and another saith , nemo fre saltat sobrius nis● forte insanit ; no man almost danceth that is sober , unless perchance he be in a fit of distraction or madness ▪ neither doth davids or miriams dancing , being used by them as a part of worship in the occasions of extraordinary exultations , say any thing for the dancing that is now in use , as their songs of praise to god used in these their dancings abundantly shew : and beside , their dancings were not promiscuous , men with women , but men or women a part-beside , if the seeing of vain objects provoke to lust , the circumstances and incitements of dancing must do it much more ; and what men commonly say , take away the promiscuousness of dancing ▪ and it self will fall : it doth confirm this , that dancing is not pleaded for or delighted in , as it is a recreative motion , but as promiscuous with women , which beside the great provocation to lust spoken of , occasioneth that both much time and expense is bestowed on learning this which is attended with no profit . what we have said of these evils may also take in excess in sleeping , laziness , &c. to be seen in david , sam. . . and also vain curiosity , as well as lasciviousness in singing and playing ; too much whereof favours of wantonness and riotousness , as these words rom. . . are in their signification extended by some . now all these excesses spoken of , being opposite to sobriety and modesty , shame ▪ fasteness and gravity , must come in under wantonness , and what followeth , doth come in under intemperance . the scripture insisteth much in condemning the sin of intemperance , which we conceive doth mainly consist in gluttony and drunkenness ; and seeing these sins must belong to some one command ( although vertually and indirectly they break all ) we take them especially to be condemned here in this command , where temperance is commanded ; and therefore we shall find them in scripture mentioned with a special respect to the sin of uncleanness , expresly forbidden here : fulness of bread and gluttony is observed to have been sodoms , sin , and the rise and source of their filthiness , ezek. . . drunkenness is marked , especially as leading to this , prov. . . . therefore we choose to speak a word to these two evils here , which are in themselves so abominable , and yet , alas ! so frequent amongst those who are called christians . it is true , there is both in eating and drinking , respect to be had , . to nature , which in some requireth more , in some less : . to mens stations , where , as to the kind or quality ( as we said of cloaths ) there is more allowed to one then another : . to some occasions , wherein more freedom and hilarity is permitted then at other times , when more abstinency and a restraint upon these , even in themselves lawful pleasures , is extraordinarily called for , so that we cannot bound all persons , and at all times , with the same peremptory rules . there is also respect to be had to christian liberty , where , by gods goodness , men have allovvance to make use of these things , not only for necessity , but for refreshing also , and the vertue of temperance and sobriety ( as all other vertues ) doth not consist in an indivisible point , so that a man is to eat and drink so much , and neither less nor more , without any latitude ; the lord hath not so streightned the consciences of his people , but hath left bounds in sobriety , that we may come and go upon , providing these bounds be not exceeded . neither is every satisfaction or delight in meat or drink to be condemned ( seeing it is natural ) but such as degenerateth and becometh carnal . we would therefore inquire into the sinfulness thereof , and because there is a great affinity betwixt these two evils of gluttony and drunkenness , we may speak of them together for brevities sake . we suppose then , . that both gluttony and drunkenness are sinfull ; and that both in the use of meat and drink men may several wayes fail : the many prohibitions and commands that are in the word , for ordering us in the use of meat and drink , cor. . . vvhether therefore ye eat or drink , or whatsoever ye do , do all to the glory of god. rom. . . but put ye on the lord jesus christ , and make not provision for the flesh , to fulfil the lusts thereof . and rom. . . for meat , destroy not the work of god : all things indeed are pure , but is evil for that man who eateth with offence . prov. . ▪ . be not amongst wine-bibbers ; amongst ri●tus eaters of flesh . for the drunkard and the glutton shall come to poverty : and drowsiness shall clothe a man with rags , the many reproofs that there are for exceeding in both ; ezek. . . behold , this was the iniquity of thy sister sodom ; pride , fulness of bread and abundance of idleness was in her & in her daughters , neither did she strengthen the hand of the poor and needy , luke . . there was a certain rich man , which was clothed in purple and fine linnen , and fared sumptuously every day : with several other places . and the many sad judgments which have been inflicted , as well as threatned , for them : deut. . . and they shall say unto the elders of his city , this our son is stubborn , and rebellious , he will not obey our voice , he is a glutton , and a drunkard . prov. . . for the drunkard and ●he glutton shall come to poverty : and drowsiuess shall clothe a man with r●gs : with the desperate effects following on them , as prov. . v. , . vvho hath woe ? who hath sorrow ? who hath contentions ? who hath babbling ? who hath wounds without cause ? vvho hath redness of eyes ? at the last it bitteth like a serpent , and stingeth like an adder : &c. will put it out of question that they are not only sinful , but so in an high degree . yea , if we consider the ends for which god hath given us the use of these creatures ( which excess inverteth and marreth ) to wit , his honour , and the good of our selves and others ; the rules he hath given to regulate us in the use of them ; the holy frame he calleth for from us at all times ; the difference that should be betwixt his people and the men of the world in the use of these things ; we will find this excess in the use of these enjoyments to be sinful , and no less contrary to the holy nature and law of god , and to that holiness and sobriety that should be in a christian , then fornication and other uncleannesses are ; therefore there is no sin hath more woes pronounced by the holy ghost against it , then drunkenness ( a woe being ever almost joyned with it ) nor more shame attending it , so that of old drunkards drank in the night , thess . . as being ashamed of it ; thought now alas : many are drunk in the day , and some in the morning , and even such as are addicted to it , are with great difficulty recovered , prov. . ult . . we suppose also that these sins may be , and sometimes are , separated and divided , for one may be guilty of excess in meat or of gluttony , who may be free of drunkenness , and contrarily : it is the saying of a holy man , aug. lib. . confess . cap. . drunkenness , o lord , is far from me , but gluttony hath often prevailed over me . and therefore we are not here to account our selves free when both these ills cannot be charged on us ; it is often incident to men who think themselves sober to be much more watchful against drunkenness then gluttony ; yea , and usual for some to excite and put others much more on to exceed in eating then they dare do in drinking ; as if there were not that same hazard in the one that is in the other , and as if one and the same rule were not given for both . . we do also suppose that there is not one way only whereby men may become guilty of both these sins , but there are many wayes and also degrees thereof , and though all be not alike gross , yet all are sinful : therefore we would . . consider these evils in divers respects : then . lay down and fix some general limits , which we are not to pass : . instance some slighted particulars . for gluttony in general there is a latin verse , praepropere , laute , nimis , ard●nter studiose . in which five words there are five wayes of being guilty of it ; . by hasting , that is , desiring meat and drink before it be convenient ; thus eating and drinking in course , not for hunger or thirst , but for custome , good fellowship , carnal pleasure , &c. is gluttony , and is cursed by the holy ghost , eccles . . , . vvoe to thee , o land , &c. here drinking and eating are tyed to their seasons . . by delicacie in the kind or quality , as when meat and drink are excessive for costliness or fineness lavishly provided , as feasts very ordinarily are , prov. . . so of the rich glutton it is said , be faired delicately every day , luke . . . in the quantity , by too much , when eating is exceeded in , even to indisposition for the duties of our general christian , and of our particular callings , not to the strengthening us for them , eccles . . . . in the manner , viz. too ardently , when meat is desired with a sort of lust , prov. . . , . . in the preparing of meat , viz. studiously , that is when it is too riotously dressed , for pleasing mens carnal appetite and taste , or pallat , by the fineness of it , and othere curiosities of that kind more particularly , we may sin either in the exces● of meat and drink , when we go without just bounds ; or in the defect , which may as well marr the end , to wit , gods glory and our fitness for duty , as excess may : therefore doth paul exhort timothy to the use of a little wine , as needful for him . . consider the sin of gluttony in the matter of that which we eat and drink , thus some may fail , as was just now said , by too much daintiness in their fair , as well as too great a quantity : and again in the manner , wherein many are very sensual and carnal , as being much given to satisfie their appetites , which solomon speaketh of , prov. . . , . &c. so isa . . . . . consider it either in reference to a mans self , when he himself faileth , or consider it in reference to others , when he putteth them to eat or drink , and occasioneth their sin ; either of the wayes is sinful , and the last is particularly cursed , hab. . . although prophane men have often made , and do make a pastime of it ; and some others that would seem more sober , are but little troubled with it , and many seem by their practice to think they cannot make others welcome to their houses , unless they put them to exceed this way . . consider it in the act , and in the lust to it , even as there is fornication in the act and in the lust , so is there also drunkenness and gluttony ; and thus , as is said phil. . . the belly becometh a god , and mens great care is to satisfie it , matth. . . so to be given to wine , tim. . . and to look on it with delight , when it moveth it self aright in the cup , &c. is condemned , prov. , . . consider failing here morally , which is not sutable to a man , and which even a heathen will disallow , and failing spiritually , which is not sutable to a christian ; as when a mans eating and drinking is meerly governed by sensual , or at best only by physical injunctions and customary occasions , and not by christian directions , and is not levelled towards the great end , the glory of god , to which christians , even in eating and drinking , are obliged by divine precept to have a due regard . . we may consider these sins as in the act , or as in the effects ; the act is excessive use of meat and drink in it self , whether evil effects follow or not ; the effects are these which follow , either in distempering the man in himself , or making him fall out with others , the sin is properly in the act , ( though the sinfulness of the effects be not so diminished by their following on drunkenness as many suppose ) and there may be a sinful act , when there is no visible sinful effect in the mans carriage or distemper . hence isa . . . there is a woe denounced against those who are strong to mingle or drink strong drink ; the fault is not that they are strong , that is a property of nature ; nor is it that they were drunken , but that being strong to bear much without being distempered , they took on more , lippening or trusting to that , and so abusing their strength beyond the right end of it , and drinking more because they were strong , then they durst have done if they had been weaker . consider eating and drinking in their circumstances , and so sometimes meat and drink somewhat beyond ordinary , and chearfulness in the use of them , are allowable : sometimes again abstinencie is called for , and though no particular time be set for abstaining from meat and drink , or for fasting , but god hath left that to mens prudence ; yet it cannot be denyed but when one will at no time want dinner nor supper , that he may have the more time , and be in a better frame for praying , furthering of mortification , sympathy with josephs affliction , &c. there is no doubt but he will be found guilty of this sin : see isaiah , . . where some are cursed for killing oxen and sheep , eating flesh and drinking wine ; for certainly sometimes god calleth for a restraint upon the ( at other times lawful ) use of creature enjoyments . . eating and drinking may be considered as to the expences we bestow on what we eat and drink , and the affection we have to them , or delight in them , spoken of ; as also in respect of the time we spend on them . hence is the curse isa . . woo to them that rise early , and tarry long at strong drink ; much time spent this way , even when the grosser effects follow not , will bring a curse from god ; for he hath given time for other ends , and will have that no less tenderly minded then estate , health , or any other benefit ; and if we dare not spend , waste , or abuse these in eating or drinking for fear of sin , why should we take more liberty as to our precious time ? . consider eating and drinking as a mean seasonably made use of for its end , as strength , or health and the honour of god , or as an end it self , or without respect to another end ; and thus it is sinful , eccless . . . and the land is cursed that hath princes that keep not the bounds allowed ; which implyeth that the using of meat or drink , without respect to its end , and that in due season ( as god giveth all things , psal . . . and as we should pray for all things , matth. ) is a breach and excess . . consider eating and drinking , either as going the length of evil , or as having the appearance of evil , where either of these is , there is a breach , since we ought not only to abstain from evil , but from all appearances of it , thess . . . what hath been said agreeth both to sins of drinking and eating : we shall now give some general rules , the observing whereof will further discover the sins that are in the use of meat and drink , either in the excess or defect . the first is , we should look to a right end , both in eating and drinking , which is threefold : supream , eat and drink to the glory of god , saith the apostle , ● cor. . . thus we may sin either in the defect or excess , by disinabling our selves for any duty of his worship or , by not adverting to this end ; this rule therefore faith , we should be so swayed in quality , quantity , time , &c. of our eating and drinking , as we may most glorifie god. . subordinate , and so we ought to have a respect to others in all these ; hence it is that cor. . . rom. . . there is a woe to him that eateth with offence : thus by frequenting taverns , though we exceed not in drinking , we strengthen others to follow our example to a greater length ; or it giveth them occasion to misjudge and misconstruct us ; so also the using of unlawful enjoyments in a too carnal and joval a way , before carnal men give them occasion to think that we place some happiness in these things , as they do . . our own strengthening and refreshing is an end to be looked to in the use of meat and drink , and so when we weaken and indispose our selves by them , we sin , against this end . . consider the act it self of eating and drinking , if it be excessive for the kind of meat or drink , as too delicate , &c. or for the quantity , too much , or for the time that is spent , too long , &c. it is sinful . . consider the manner , if creature enjoyments be with delight sought for , or excessively delighted in , and folks become restless and anxious about them , matth. . . and too eager in pursuing these things , and too much taken up with them , so that the seeking after them marreth contentment and the quiet frame of the mind , then there is sinful excess . . consider the effects in diverse respects ; . in respect of a mans ●●●ward estate or family , and so a man sinneth when he eateth or drinketh beyond that which he may uphold , or his condition in the world will allow , and when his eating or drinking so , may make himself or his wife and children fast for it afterward , or to be much pinched . . in respect of his calling , if it divert a man from that , and marr the work in his hand , and make him break appointments set by him for finishing of other mens work , which he might other wayes have kept , and much more if it indispose him for speaking of , or doing that which concerneth his calling , it is then sure in the excess . . in reference to his body , if it be weakned , dulled , or indisposed by the excess of meat or drink : this is called isa . . . inflaming of them , and is not allowable . . look to it as it affecteth folks reason , and in less or more indisposeth them to conceive or judge of things aright ; much more when it raiseth a fury or madness , and maketh them as reasonless beasts in their carriage , it is excessive and to be eschewed no doubt . . look on it in reference to the spiritual duties of a mans christian calling , as of praying , reading , hearing , repenting , &c. the obligation to these dutis laying on alway , and our refreshments being in themselves midses to lead to the more chearful performance of them , when by them we become more indisposed for them , so as either to forbear them , or to be formal or drousie in them ; that is sure not good , but to be evited . . look to it in reference to the serious inward frame of the mind , which these should have who ought to walk alwayes with god , keep communion with him , and be filled with the spirit , whatsoever marreth that or obstructeth spiritul consolation , or is inconsistent with it , cannot certainly be good : hence ephes . . . to be filled with the spirit , is opposed to excess in wine or drunkenness , so that what is inconsistent with the one , may be understood as belonging to the other , and although this sensible joy of the spirit cannot be alwayes carried alongst , yet none should incapacitate themselves for keeping up with it . . look on it in reference to our corruptions and the promoving of mortification ; when it either marreth this , by dulling and weakning of the graces of the spirit , or indisposing for their exercise ; or strengthneth and provoketh the former , it cannot be but sinful , being a feeding of the flesh , a making of provision for the flesh , as if we fostered our corruptions of laziness , sensuality , and other lusts , when we feast our selves . . look on it with respect to its opposite , sobriety and temperance ; what is not sobriety , is excess , and contrarily ; and sobriety being not only no excess , but a denyed sober use of creatures , there must be excess when the mind , as well as the body , is not sober , in the use of these things , . look on it with respect to its end ( with which we began ) when it leadeth not to , and fitteth not for honouring of god , when it marreth our being useful to our relations and others , either by taking up our time , or spending our means that we cannot provide for them , and supply them or indisposeth us for duties , or hindereth a man from considering his own last end , thus it is sinfully excessive . . look on it in reference to death and christs second appearing , for certainly our frame and posture in every thing should be such as we may not be surprised with that : hence is christs warning , luke . . take head that ye be not overcharged with surfetting , gluttony , and drunkenness , and the cares of this life , and that day come upon you unawares : where he maketh not only the coming of the lord , an aw-band to keep from gross out-breaking into these sins ; but joyning them with the carts of the world , he sheweth that there may be , and oft is , an indisposition for that day even from the inward frame of the mind , occasioned by sensual inclinations and desires , when nothing doth outwardly appear . now put what hath been said to tryal , and ye will find that it is not only he who by surcharging himself staggereth , vomiteth , or hath no use of reason , who in scripture is accounted guilty of these evils ; but many more , as will be sadly evident when the lord cometh to count with them ; and if he should call many to this reckoning at the time of their eating or drinking , it would be a terrible surprisal to them : it is marked ( matth. . . ) as an evidence of the sensuality and security of the old world , that they continued eating and drinking , and knew not till the flood came ; and it is more terrible and sad what the lord saith afterward , so shall it be at the coming of the son of man. o! fear and think seriously of this when ye are at your cups , and after them , and do not imagin that you are never guilty , but when you are like to beasts void of reason ; for the scripture condemning drunkenness , comprehendeth under it all excess in drinking , and that which may indispose for going about what we are called to , though the exercise of our reason be not alwayes disturbed . neither to constitute drunkenness is it needful , that the person willingly and purposely intend drunkenness , it is enough that he willingly drink ( and his will cannot be simply forced ) although he be not desirous that these effects should follow ; for it is the act and not the effect which is properly the sin , as is said : if there were any thing of the fear of god , or sense of duty , or shame of dishonesty , there would not need many motives to disswade from these evils ; by committing of which most holy men have brought sad things on themselves , and occasioned sad curses to their children , as in noah and lot is clear ; and therefore their examples and falls are so far from being to be imitated , or made use of to diminish from the account men ought to have of the greatness of the guilt , as they often alas are , that they are set up as beacons to scare and fright from them . what sort of persons it doth worst become , is not easse to determine , it being unbecoming to every person , yea even beastly and against nature , men being by it not only put for a time from the exercise of their reason ( as it is in sleep ) but incapacitate to act it , and put in a contrary beastly fury . how unbecoming is it for old men , that should be examples to others in sobriety ? how unbecoming is it to young ●en , whose youth should be otherwayes exercised ? how unbecoming for mean men , who ought to be sober ? and how especialy unbecoming is it for men of place and reputation ? upon whom this sin bringeth disgrace , and particularly it is most unsutable for ministers to be given to drink , or to their appetite , to whom the lord tim. . and tit. . hath given special rules and directions in this matter ; but most of all in wom n it is abominable , and was and is so even amongst heathens ; in sum , whoredom , wine , and new wine , hosea . . take away the heart ; and men are unmanned and made effeminate by them , as was said ; yea , are transformed as it were into beasts ; of old , men were so ashamed of drunkenness , that such as were given to it , betook themselves ordinarily to the night ( though some indeed did rise early in the morning to follow strong drink , isa . . . ) and when folks will not keep at distance at the beginning from this sin of drunkenness , but will needs take a liberty and be chearfull in it , it prevaileth sadly over them , and maketh them inslaved beasts ere long to it , and they become bewitched with it , so that they can hardly begot free from the fascinations and inveiglements of it , prov. . v. last . if it be asked here , whether men or women , when health requireth vomiting , may not drink excessively for provoking to it , in place of physick ? answ . . that in some diseases there is more allowed of some sorts of drink then in health , cannot be denyed : yea , . a difference is to be put betwixt sorts of drinks ; some are not inebriating , that is , the drinking of a great quantity of them will not disturb the use of reason ; others are such that excess in them will not only indispose body and mind , but quite obstruct and remove the use of reason and judgement ; the first sort of drink ( which is more properly physical ) may lawfully be drunken ▪ but in no case is it lawful for a man to exceed in the use of that drink , which bringeth with it the disturbance of his reason ; the reason is because this is sinful in it self , and expresly against gods command , and defaceth his image in us ( which is in knowledge ) and is deregatory to it therefore is it still reckoned a proper fruit of the flesh , gal. . . and it secludeth from the kingdom of heaven , as well as fornication , theft . &c. and therefore can no mo●e be lawful under that pretext then the other are ; see cor. . . it is also opposed to ●n honest christian walk , and to the putting on of christ , rom. . , and that is alwayes true which we have rom. . . that ill is not to be done that good may come of it ; neither hath god made exception in drunkenness more then in fornication , for which some such pretexts will not be wanting with some to palliate that ●in ▪ again , this is not the proper end of drink to procure womit ( i mean the forementioned sort of drink ▪ which none ever read of as approved ▪ ) beside , it draweth along with it many other sins , who can tell but when they are in drunkenness , they may blaspheme , curse , commit adultery , murther or such like ? should they then actively remove the use of their reason by a practise which may be inductive to such abominations ? yea may not death then come ? and should it not alwayes be looked for ? and what a posture would a man be in , when in such a case , to meet death ? moreover the distemper that followeth such drinking is not such as followeth physick , which doth only make sick or indispose the body , and what influence it hath on the brain and reason , is but accidental and indirect , but it is otherwayes with that distemper that followeth drunkenness , which putteth the person in such a sort of fury and distraction that the carnal , unrenewed part doth most frequently get great advantage by it . if it be asked further , what is to be accounted of these actions , which are committed in drunkenness ? answ . somewhat was said of this on this on the first command ; but further we say , . drunkenness being a voluntary act ▪ it cannot excuse , but maketh the person doubly guilty , . by making the man guilty of such an act , ▪ by drawing on that incapacity on himself , whereby he disposed himself for that and many more : in this respect the person committing murther ▪ or sinning otherwayes , in drunkenness is more guilty then another , who not being in drink committeth the same sin , because two sins concur in him ▪ and not in the other : and therefore . although the murther , swearing , &c. of one that is fresh is more gross murther and swearing , &c. in another respect because it is more immediately from the exercise of deliberation and choice , and that on this ground drunkenness may in part extenuate the resolute pertinaciousness of the fact , yet it aggredgeth guilt upon the person on the former account . it was once answered by one , who being desired to spare a person that had committed murther in drunkenness , and to impute it to his wine : that he should so do , but he would bang up the flagon wherein the wine was ; and seeing the man made himself so , his punishment was just , for had he not been the flagon of that wine , that sin might have been prevented . let me touch on some particular ills , which it is possible are more abounding and less looked to then beastly drunkenness , yet hateful to god ; and take not i pray the mentioning of them ill , for they will by unstrained consequence follow to be condemned by the former rules . the . is the liberty that is taken by all sorts of persons in respect of meat ; as if only appetite or lust where their rule , which may be seen in that excessive and superfluous vanity which is in feasting , wherein that is sensually spent , which might be usefully imployed , and often they that are most prodigal and profuse that way , are least in charity ; and if they may pamper their own flesh , or get the name of goodfellows and good house-keepers , though it be to such as have no need , and though there be nothing or very little allowed for the supply of the necessities of the saints , or of others , and much more with held that way then is meet , yet they think all is well . . there is your tipling , though ye drink not drunk , your four hours ( as ye call them ) this drinking , as ordinarily used , is certainly not for strength , and therefore as is clear , eccles . . . . by the opposition there , it must be for drunkenness . if many men were put to search in this particular , it would be found that there is more expended on these in the year , then is bestowed in charitable uses ; more time taken up in them , then in religious duties , and more inclination to attend them , then to hear sermons ; men cannot come abroad for this end , they cannot shift their business without hurt , but for their company they can do both : prov. . . . who hath woe ? who hath sorrow ? who hath contentions ? who hath babbling ? who hath wounds without cause ? who hath redness of eyes ? they that tarry long at the wine , they that go to seek mixt wine . here you see who are the persons that have a woe and gods curse on them , and other inconveniencies ; are they not the tiplers , even they that tarry long at the strong drink ? drink how much or how little they will ? isa . woe unto them that are mighty to drink wine , and men of strength to mingle strong drink . certainly god hath made man , and given him time for another end then that , and hath not for that end given his creatures to men to be thus abused , this cannot be eating or drinking in due season , and i am perswaded it is not for necessity , for our own health , for the edification of others , or for the glory of god. what then can be said for it ? that it helpeth to pass the time ( which is pretended by many as an excuse ) is a part of its guilt and just accusation , for it maketh the time to be lost , which ought to be more thriftily and carefully spent ; and what chearfulness it is accompanied with is often carnal ▪ when is their spiritual discourse , and what may be edifying , and minister grace to the hearers at such meetings ? when do ye pray for the sanctifyed use of that time ▪ fellow ship or drink ? if at all it is but seldom ; many a cursed four-hours is taken by some , though all gods creatures be good , being sanctified by the word and prayer : be exhorted therefore to forbear this ▪ especially ye who have place in government , either civil or ecclesiastick ; do not ye make others to offend with your example , nor strengthen these in their wickedness ( to whom ye should be examples of good ) incouraging them to go in and drink drunk in taverns or ale houses , when they see you go in to tiple : it is a shame to ●ear what drunkenness of this sort is to be found even amongst young men , and others from whom we would least expect it ▪ . there is your drinking at bargains making so frequently , without respect to , the end wherefore drink was appointed & given , as i● ye were to honour drinking as a help to you in your bargains , although this evil be now alas epidemick ; and hardly will a man that hath much business get it at all times shunned , considering the humours of others he dealeth with , yet certainly if ye would all set to it there would be no great difficulty of reforming it , but if some begin not , how shall it be done ? it is an uncouth and strange thing , and even unnatural , that neither a mans appetite , nor his health , nor the time of the day , nor his ordinary dyet shall be the reason or occasion of a mans drinking , or the rule whereby to try the convenient when or season of it ▪ but when ever a man shall make such or such a bargain with me , or pay me for , or get payment from me of , such and such things , that must be the rule of my eating and drinking , what beast will be thus dealt with ? o how many irrational , and almost infr● brutal practises are amongst us ? . there is drinking of healths , and constraining a pledging ( as it is called ) of them , and thus by this means , forcing , or tempting , or occasioning ( although it be willingly done by them ) drinking in others ; this is one of the highest provocations in drunkenness , and a dreadful perverting of the end for which god hath given meat and drink , neither health nor necessity calling to it : for . this hath the woe appropriated to it that is pronounced hab. , . wo● to him that giveth his neighbour drink ; this is a great incitement and provocation to drinking , and how many times hath it occasioned drunkenness ? again , . whereas every mans own appetite should rule his drinking , this maketh one man prescribe the quantity and quality to others , and so one man , or several men , drinketh by the measure , will , and appetite of another ; which is unreasonable , it being contrary to nature that men should drink all at one time , and precisely so much , and of such drink . this even in abasuerus his feast . esther . . was forbidden ▪ beside what can be the use of drinking of healths ? it cannot be the health of another whom we respect , because that is to be expected in the approved way of prayer , which is the mean that christians ought to keep fellowship in for the health one of another , and we suppose they are readiest to drink healths who are least in prayer for such whom they pretend to respect . it was a notable saying of a great man ( solicited belike to drink the kings health ) by your leave i will pray for the kings health , and drink for my own : and certainly whatever it be in it self , yet the many ill consequents which have followed the drinking of healths , the many drunkennesses and quarrellings occasioned by it , the resentments that men will have if they seem to be slighted ( as they account it ) either when they are drinking themselves , or when their name is mentioned in the health to be drunk , do manifest that they who use it , esteem more to be in that way of drinking then in any other , and so alledge that if a man drink not as much as they , he respecteth them not . again , men in company drinking healths , either take drink when it is necessary ( and in that case , healths are but for the fashion ) and do not press it on others , and even thus , though it be indifferent like , yet considering the abuse which hath been of it , the offence that may flow from the maintaining of it , and that it often proveth the rise of more , and giveth occasion to others to follow it more , and to hold it on ( even beyond the intention of the first inventer or proposer ▪ ) it is much more safe to forbear ; or they drink unnecessarily and press it on others , and thus it is abominable . see what the fathers think of this in mr. bolton's directions for comfortable walking with god. if we look narrowly into the thing it self ( although custome when it is inveterate weakneth us in the right uptaking of things , yet ) it will probably be found to have arisen from heathenish idolaters , who used libamen jovi , baccho , &c. and if it be supposed to help the health of others , that cannot be expected from god , who hath given no such promise , it must therefore be from the devil ; it was called by the heathens , phiala jovis , drinking of healths being among them as a piece of drink ▪ offering or sacrifice to their idols on the behalf of those they mentioned in their drinking , or whose health they drank ; and it is certain there is no vestige of it in christianity , nor any reason for it , and experience cleareth that many grow in a sort superstitious in the use of it , as if the refusing such a thing were a prejudice or indignity to the person mentioned , and that the devil hath made use of it as a rower to convey in much drunkenness into the world ; we think it therefore absolutely safest to forbear it , and we are sure there is no hazard here ; see ambros . de ●le● & jejunio , cap. . & . august . de temp . ser . ▪ . basil . in epist . ad cor. ser . . cartwright's confession . to this same purpose these old latin lines are worthy the noticing una salus sanis nullam pot●re salutem , non est in pot● vera s●lute salus ▪ which may be thus englished ; to drink no healths for whole men , good health is , in drinking healths we real health do miss ▪ we suppose that a kindly motion towards a person that is present when one drinketh to him , may be differenced from this yea , and taking occasion also to remember others that are absent ; for our eating and drinking together , being that wherein our familiarity and freedom one with another venteth it self , to have some signs or occasions of testifying our kindness to , and remembrance of , those whom we respect , will not be unsuitable , . there is your drinking at the birth of children , and that not only , or so much , at their christning or baptism ( whereat as appeareth by the example of circumcision , somewhat may be allowed in christian hilarity ) as in after visits , so long as the woman is in child ▪ bed , or doth lye in , so that none can see her though it were many in one day , but she and they must now drink , and then again drink ; o what a debauched time is i● to many ? that while they are lying ▪ and while god calleth them to be otherwayes ▪ imployed , they should be entertained with tippling ; and it is a sad matter● that though it be both a burthen to the receiver ▪ and expence to the giver yet neither of them will stand in the way of it ▪ but both will concur : indeed , where women in that condition are in strait we would allow in that case to give them some drink , or rather to furnish them with money to provide it , but when there is no want , but rather superfluity to add more , what is that but to keep up a fashion or our own supposed credit ? this is not the end for which these creatures are given , nor is this the fellowship that christians ought to have one with another seeing therefore there is in this custome both sin in abuse of time , and of meat and drink in a high degree ; and seeing there is in it also shame , that men and women shall let others furnish them as though they were poor , or do them a favour in buying drink for them ( when their necessity is provided ) as though they loved to drink and tipple : and seeing withal there is often damage here , and much money foolishly spent , &c. to the hurt of many , we would intreat you to for bear this also ▪ and except such of you as are poor and stand in need of drink , we would have none of you suffer any stranger , or other then your selves to bring in drink to your houses , but rather set your selves to be christians in your fellowship ; and i suppose also , that fewer visits in that case would sute better , and would be much more comfortable and advantagious to the sick party . . there is your drinking at lick-wakes or dergies ( as ye call them ( after the death , and also after the burial of friends or neighbours , as if that gave a call , and made a rendezvous to drink . certainly if drunkenness and tippling be unsutable at any time , much more on such an occasion is it so , even most unsutable ▪ is this the way to be made christianly , to mind your own approaching death , and to be prepared for it ? is it not rather to make the house of mourning a house of feasting ▪ and to forget the end of all living , which the living should lay to heart ? is this to bear burthen with a smitten family wherein one is dead , to come and burthen them , and table your selves in their house ? will this fit them who are alive to get the right use of the stroak , to be disturbed by providing such and such meat , drink , servants for you : when it is like that thus , praying comes to be neglected , and heaviness swallowed up in this heathenish way of drinking away care and thought ; certainly if the parties be sad that sort of fellowship is not fit at all , and proper , if they be in hazard to take no impression of the rod , this stumbleth them , and quite driveth it away : o heathenish , hateful and abominable practise ! and where was it ever seen that frequent company at such a time , and such company , proved useful ? yea , often it hath been followed with abuse and many sad consequents : and is the dreg of old superstious popery not fully removed out of the hearts of some . if what we have said be truth , viz. that eating and drinking should be in season for strength , as it is eccles . . . : and for the honour of god ▪ we are perswaded that it contradicteth all these evils , as unbecoming christians : and therefore if the truth of god , or your own credit and esteem have place with you , let these things be forborn and abandoned ; are we laying heavy burthens on you ? doth not this way proposed by us , look both more christian and more civil ▪ like , and if in such outward things that are hurtful to your selves , and none can say but the reforming of them is some way in your power . if in such things ▪ i say , we prevail not with you , wherein shall we prevail ▪ are there any who come to deaths dote but these things are loathsome to them , and their conscience cryeth out on them ▪ and therefore seeing we say nothing but what your conscience will confirm , let us prevail with you so far as to procure a reformation of these evils that are so hurtful to your selves , and dishonourable to god. . there is one thing more whereof i shall speak but a word : i supose the excessive number of tavernskeepers , vintners , and hostlers cannot but be a breach of this command , and an occasion , if not a cause of intemperancy in drink , for such a number cannnt be supposed to be necessary for mans lawful use ; it must therefore be to provoke to the abuse of the creatures ; and this imployment is now become so common , that he who is desperate of any other way of living , will betake himself to this shift ▪ and readily such fall under that woe pronounced hab. . against those who hold drink to others : take heed to this ye who take this calling on you ▪ it is lawful in it self i grant , but often it is made unlawful , and such as are in it become often partakers of many sins committed in their houses , which for their own particulare advantage they overlook , and particularly of the sin of uncleanness and whoredom , debauched drunkards being ordinarily vile and lascivious persons ; you ought therefore to discountenance night ▪ drinkers especiall , by refusing to give them what they call for , as you would not make your selves partakers of their sins . from what hath been said it doth appear how base and unbeseeming christians these spoken of drinkings and tipplings are , which are of that nature , that we can neither in faith pray for , nor promise our selves a blessing upon them from god , they being neither in season nor for a right end : and no doubt when the lord cometh , such as have been given to these sins , will wish they had been other wayes exercised . — thus much for this seventh command . the eighth command . exodus . . thou shalt not steal . vve come now to consider this eight command , thou shalt not steal : in the former the lord restrained the lust of the flesh , and mens abusing of their bodies . in this he regulateth them in the use of their riches and estates , and setteth bounds to the lust of the eye , and the covetousness of the heart . the scope of the command in general is , to regulate us in reference to the outward estate of our selves and others , that we fail not either in wronging , or in ordinate and excessive profiting them or our selves : and miscarriages of this nature are comprehended under this of stealing , to make them the more odious . from the general scope of the command we may see , . that the lord alloweth property amongest his people , otherwayes there could be no stealing . . that men have not liberty to manage these things of the world according to their meer pleasur and arbitrement , but there are rules set to them , by which they are to be governed in reference to them ▪ and there is religion in buying and selling , and such like , as well as there is in praying and hearing the word , though the things be of a different nature . for opening the command , consider . the sin forbidden , stealing , with the positive duty comprehended under it ▪ . consider its extent as to the kinds ; of theft : consider how theft may be said to be committed : . you may consider more , particularly some particular sins prohibited , and duties commanded , and questions that may be moved concerning them , as about charity or giving al●● usuray , making of bargains or contracts , pursuing of iches . &c. the sume of this command we may gather from ephes . . . let him that stole steal no more , but rather let him labour , working with his bands the thing which is good , that be may have to give to him that needeth . thess . . . that no man go beyond and defraud his brother in any matter ; because that the lord is the avenger of all such , as we also have forewarned you and testified . lev. . . . . ye shall not steal , neither deal falsly , neither lie one to another , — thou shalt not defraud thy neighbour , neither rob him ? the wages of him that is hired shalt not abide with the● all night ●ntill the morning . — ye shall do no unright●o●s●●s● in judgment , in 〈…〉 in weight or in measure , just ballances , just weights , a just ep●a● , and ● just ●ine shall ye have : i am the lord your god which brought you out of the land of egypt . theft is most strictly defined to be the taking away of that which i● anothers , ●e not knowing it , and that to his ●urt ; but more generally we take it to be any inordinatnese in referance to riches , either by wronging our neighbour , or profiting our selves , and that whether it be in the attaining , retaining , or using of them ▪ this , thought in few words , yet comprehendeth m●ch . . then we call that inordinateness , when men mistaking the right end for which and the golden mediocrity according to which riches are to be employed ; they do fail either in the excess , by transgressing the just bounds , or in the defect ; or making use of wrong midesses for attaining the end : hence the love of mo●ey or of riches being the root of all evil , becometh idolatry , when riches are made the ●ltimate end , and pursued and made use of only to satisfie the lust of the eye ; or when this love of money is made subservient to some other lust , as to the pride of life , thus the love of money is inordinate as to its end , when it is for an end without and beyond that which is convenient for us . . we may be inordinate by our being too vehement in our desires after riches so that we will be rich , as it is tim. . . we resolve it , and must be so by any means , as it were : which is most dangerous , and by being desirous of too much , keeping no proportionable measure , but being sometimes in the excess , spending ou● time in seeking more then is convenient , sometimes in the defect , trifling away much time in the lazy , careless , and negligent pursuit of what is convenient . there may be inordinateness in the mide●●e● made use of for attaining or retaining riches either by an unlawful way of conquest simply , or by that which is such in some respects ; as by unlawful callings and such like : all which unlawful wayes may be reduced to these three , ●apina , furtu●● , and turpe ●●cru● , rapin● , theft , and fi●thy iuer● ; of which more afterward . again , this inordinateness we say is when either our neighbours estate , or our own , is wronged ▪ his may be wronged when ours is not advantaged ; as by destro●ing , firing , and the like , out of hatred and ma●i●● ; yea , it may be wronged by our negligence , when possibly he and our selves are both wronged , yet this is condemned in scripture ; and exod. . . & sequent ▪ the lord provideth laws annent it . it may be also in reference to the profiting our selves or our neighbour , or bettering of our own estate or his , there is no doubt inordinateness in getting ; keeping , and using that which belongs to us or to our neighbour , as when we get it without right , or its due price by anothers folly or negligence , &c. to proceed a little , we shall consider the sin forbidden in this command , as drawn to these three forementioned heads , r●pin● , furturn , turpe lu●ru● , r●pine incl●deth violence of all sorts , both by land , and that either by more petty parties , as robbers , plunderers , &c. or such as are more strong and able to carry their point , as conquer●rs , general● of armi●s , &c. medling with that which is not theirs , which is robbery in the lords account , hab. . . and by sea , this is called paracy : it was a true and sharp answer which a pirate did give to alexander ( as is recorded ) who being taken by him , and asked , how he could or durst live that way ; replyed , he did only what he himself did ; save that alexander ●ereft ●en of kingdoms , ●e but of a little of their means : be with more strength on the land followed his point , be with les● upon the sea , of which piracy , whether caping or robbing poor innocent sea ▪ faring ▪ mens goods , as it is now used by many , i wish all capers and their confederates in all christian kingdoms and common-wealths , would seriously consider , and would to this purpose take notice of what the eminently learned gro●ius saith in his book de jure belli & pacit , lib. . cap. . s●ct . . but more especially sect . . where he doth with much reason ( whereof he was a great master ) and religion , assert . that when justice , strictly so called , is not hurt , yet a man ●ay sin against that duty which consists in the loving of others , and more especially what the christian law perscribes ( which yet here is only corr●b●rative of the moral law , that perfect and perpetually binding rule of life and manners ) so that if it be manifest that such caping , robbing , or spoyling , will chiefly hurt and indammage , not the whole body or generality of the enemies , or of the king , or such as are of themselves guilty ; but the innocent , and that in such a measure ▪ as will thrust them into the very greatest calamities and miseries ; wherein to cast even such as are our private and proper debtors , were a merciless and cruel act : but if to all this it be added , that such spoyling or robbing is found to be of no considerable moment or importance , neither to put an end to the war , nor to cut short and consume the publick and main force of the enemy ▪ then , and in that case , such gain ought to be accounted unworthy of a morally good man , and more especially of a christian , as being mad only of the calamity of the times . on which account plutarch blames crassus , that he had made purchase of the most part of his riches by robbing & spoyling in times of fire and sword , looking on the calamities of the times he lived in , as his greatest gain , grot , annot , ad idem illud cap. . whatever will be said for pressed men and other subjects who on the express call of the magistrate go to sea fights , their non-obligation to inquire narrowly and scrupulously into the justness of the war , when it doth not appear to them unjust ▪ yet unquestionably such persons as go a caping and their compartners , for a share of the gain , are obliged to a strict and accurate examination of the justness of the war , since they willingly offer themselves to such work , yea , seek for access to it as a special favour and priviledge ; which they may let alone if they please , and so in this case , ought , on the least scruple or ground of haesitation , to let it alone ; and if they go on , and seek not satisfaction to their consciences to the yondmost annent the justness of it , they make themselves as guilty in their station as the prince , state , or common-wealth do , who ingage in an unjust war ; since whatever is not done in faith and from a perswasion of the warrantableness thereof is sin : and thought a war were uncontravertibly just , yet grotius his grounds before laid down , would be considered , by such especially , who out of a covetous homour & desire to make gain , though under the silly pretext of weakning the enemy , the least thing ordinarily intended by them , ingage themselves in this course , which not only crusheth many poor innocents , but is also often waited with bloodshed , and taking of mens lives ; who ( it will not it seems be readily denyed ) may defend themselves and their goods , the means of the livelyhood of themselves and their families , won with much toyl and hazard ; and if they may endavour the preservation of these goods , and defend themselves against such as would spoil & bereave them of them , then it 's worthy of very grave consideration , if in this case the assailants wounding , mutilating , or killing poor private men , quietly following their callings for their bread , in their own lawful ( at least hitherto in this so circumstantiated case by grotius , not judged and determined unlawful ) defence , will be found altogether free ( especially if the justness of the war be doubtful , or not conscientiously inquired into ) of murther : and if the aggressors themselves should be wounded or killed by these defendants , whether they will be without all culpable accession to their own self murther ; and so whether they will not be involved in the guilt , not only of the breach of this eighth , but also of the sixth command : and whether goods and an estate acquired or increased by such means , may be brooked and possessed with solid peace , and with the well-grounded expectation of gods blessing , which maketh rich , and addeth no sorrow therewith : this , i say , calls for grave consideration . beside that , it hath been observed , that such courses have sometimes not only made these estates that were acquired by them , quickly to melt away , but also to have been a moth in the estates for the time bettered by them . observable : and not altogether aliene from this matter , is that christian and grave act made against prize-goods in the town-councel of edenburgh , the head city of this kingdom , in great mr. knox his dayes ( as one blessed fruit of the gospel amongst many others ) may . an. dom. . the very year after the publick establishment of the reformed protestant religion in scotland . the tenure where of follows : it is ordained that no man within this burgh buy any prize-goods , under the pain of tinzel of his freedom for ever , and punishment at the will of the civil magistrate , it being contrary to a good conscience , and that we are bound to deal with every christian brother as we would wish to be dealt with , & the goods not to be sold by any godly man within this burgh . this rapine , again , having a sort of pretext , becometh oppression , when a man by power , favour , or such like , outreacheth and goeth beyond his title , and indamageth the party with which he contendeth more then his right or title would warrant him to do ; & this may be in great men over their inferious , as masters over servants , of landlords over tenants , of magistrates over people or subjects ; and in all these , who any way make use of greatness to distress others , or thrust at them , either to make them quit a right they have , or by retaining from them what is their due or , by exacting them by their title what is really prejudicial to the others property , even though by oppression the person be made willing to condescend . thus also over-powering of others in law suits and courts , and making use of monyen to bear them down in their right , is interpreted by god as oppression . for the second , to wit , theft , more properly it looketh to all wayes , whereby , without pretext of violence , another is wronged : this is again divided in four . . if it be a wrong done to a common-wealth , it is called peculatus , which in a large acceptation includeth not only private men , or magistrates , stealing or robbing the publick treasure , but also collectors , questors , and others that are in such like offices , who , when they intervert what belongeth to publick use , become guilty ; and proportionably all such as are intrusted with the keeping and distributing of what belongeth to corporations and societies , and do intervert it , as judas did in some respect , when he interverted what was committed to his keeping for uses not allowed , and therefore he is called a thief , though his crime was also sacriledge . . as it respecteth any thing appointed for pious uses , so it is called sacriledge ; see lev. . . mal. . . acts . , . and though now we have nothing that is holy by such a consecration , yet what is appointed by gods warrant for holy uses , cannot without sin be interverted ; such are churches or houses built for gods worship , stipends for maintaining of his ministers and ordinances , because these belong to the church , as the other do to the common-wealth ; such also are the poors money , collections , &c. for if their be an appropriation of these things for that use , then why should that property be incroached on , more then other properties ? and if any should say these are the magistrates gift , and he may use them as he pleaseth ? answ . i am not speaking now of what power the magistrate may have in an extraordinary case of necessity , there being no doubt times , when particular mens property will not have place , but ought to cede to the publick good ; but in ordinary cases , i say , that the right which the church hath in them , for these formentioned uses or ends , is no less then any private mans in his own particular estate ; beside that , they are indeed given unto god : and therefore it is not in the magistrates power to make what use of these he pleaseth , neither is it at his option to appoint them , and maintain and keep them up , or not , as he pleaseth , but it is his duty , and that which is required of him to do so , as he would be found faithful in the discharge of his office. . there is a gross kind of theft in men-stealing , not so much used now , as of old , when there were slaves , of which men made advantage : this may be also in taking or inticing away of another man or womans servant , to their masters or mistress prejudice , which is clear theft , though often practised , and by many , little regarded : as likewise in seducing of children to a false religion , to a bad marriage , to evil company , to drinking , whoring robbing , &c. to run away from their parents out of the country , without a just and necessary cause , &c. this is condemned in the law , and tim. . . the . sort is single theft , or the wronging of a man in his private and personal estate ▪ as when a mans money , cloaths , houshold-furniture , corn , horses , cows , sheep , merchant-wares , books , working-tools , &c. are stolen , and privily taken from him . and here do come in the general heads of that theft formerly mentioned . turpe lucrum , or filthy lucre , is that gain which is acquired either by simply unlawful , or by dishonest , unworthy , and base wayes and means : as , . by niggardliness , when a man seeks to make great gain of the very least and smallest things , who useth to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cuminibilis , that is , so miserable a wretch , and so base a niggard , that he would cut a cumin-seed and sell it . . by taking too largely and greedily when gifts are going , whether to the prejudice of the giver , or of others standing in no less , or in more need , and of no less , or it may be , of greater deserving , thereby incapacitating him to give to them . . by a mans prostituting of himself , without all necessity , only to win the world , to base offices and imployments , disgracing his station , as for great men to turn to such , whereby they eat as it were the meat out of the mouths of poor men , who have all their dayes been bred up in , and followed such imployments ' for ministers of the gospel , in a peaceable state of the church , and without any necessity , to turn to , and deal in worldly trades ; or in a time of trouble to betake themselves to the very basest of them , when others would do as well , or well enough for their necessary maintenance . . by vice and villany , as for gain to play the whore , to be a pimp or pander , to keep a stew or bawdy-house to forswear or bear false witness , willingly to sell drink till men drink to excess and be drunk , and to allure and sollicit them to it , if the drink may but so go away , and bring some advantage to the vintner , &c. . by squeezing , under colour of law , as by biting usury , forging of writs , by moyen and buds prevailing in law to dwang a man from his right , for a man to buy pleas , to deal in broken , crazed , or incumbered estates that he hath no thing to do with , on design to make gain by defrauding creditors , or forcing them for his own advantage to hurtful compositions , &c. . by excessive , immoderate and hurtful travel and pains to win a ●ery little and inconsiderable thing , and it may be without all necessity too . . by robbery and murther : prov. . from v. . to . . by spoiling the dead , riffling tombs , taking offerings or linnings , &c. . by carding , dicing , and stage-playing : and making conquest and gain by any other dishonest or crooked mean. thus we have hinted the first distribution of inordinateness in inquiring into rapine , theft , and unlawful or filthy gain . consider it again , . as it wrongeth others only , or as it profiteth us also : . as being direct theft , or as being under pretext of law : . as by acquiring donations , or by mutual contracts or bargains : . when it is in respect of our selves , or others " . when it is in attaining , and then it is called avaritia , avarice ; when in retaining , then it is tenacitas , tenacity , niggardliness , and sordid parcimony , in not spending with such a sutable proportionableness as is requsite , or not giving back what is unjustly purchased , or taken from any man , by false accusation or otherwayes , called restitution , whereof zacheus speaketh ▪ luk . . when it is by an ill imployment , as playing , gaming . &c. or by the abuse of a lawful calling : . as it profusely wasteth what we have , and spoileth others of what we should bestow on them ▪ or as it holdeth in more then is meet , and so spoileth our selves of that comfort we might have in our estates , the one is by prodigality , the other by sordid parcimony , as we have said ; see prov. . . . as the wrong may be done at first through ignorance , or continued in after folks come to the knowledge of it in which case the thing is to be restored , and the amends is to be made ▪ as is clear lev. . . . and in abimelec●s dealing with abrahams wife , whom , after he knew to be his wife , he did restore again untouched . o! how doth mens addictedness to creatures make them find out many inventions to satisfie their lust with them ▪ hence is this command so broad , that it is difficult to speak of it in all its particulars . in further prosecuting whereof , we shall not astrict our selves to so precise a method , but endeavour to lay down the direct breaches of it by which the positive part , and these duties that are required , will be the more easily discernable . consider then its breach , . as it wrongeth others ; . as it wrongeth our selves ; . as it wrongfully seeketh to benefit our selves , or better our own estate . as to the first , consider it first in the quantity , it is theft whether the matter be in little or much , if so be it be a real wronging of others in that which is theirs , even as a lye is a lye in any matter , in great things as well as lesser , and this theft in little or much will seclude from the kingdom of god , cor. , . and as drunkenness may be in drink , that is , not the very greatest quantity of drink , nor in the finest drink , so may theft be in little or course things , consider . as it looketh not only to the hand , but to the heart also , even as adultery and murther do ; it is a piece of the evil treasure that christ faith is in the heart , matth. . . and ▪ . . . it may be sometimes , when he that committeth it , knoweth it not , but supponeth such a thing to be just and due to him , as when he useth not means to know , and when he knoweth , doth not restore it . . it is sometimes wholly so carried , as that he who is wronged , knoweth nothing of it ; as when ( for instance ) such a right that would clear him in his business is to his prejudice kept up , and he made to believe that he hath no such right , although he quarrel it not , yet it is theft before god. . it is direct , when though one knoweth such a thing to be anothers , yet he will needs have it . . it is less or more , as there is a seeming necessity , or none at all in the person stealing ; for if the thing be indeed necessary for life , it is not theft ; so also if the thing have a general and common allowance among men for its warrant , it is not theft , thus the disciples plucked the ears of corn , which was not theirs , and yet were not thieves : the sin is gross , when in holy things , or publick things , or when things are taken with violence and hazard of life , blood , &c. or when there is great prejudice following it to our neighbour , or when it is more frequently gone about , or when it is under trust , &c. . it is in contracts or bargains to our neighbours prejudice ; as by too close sticking to clauses of writs , beyond , it may be , the intention of the makers , and when there is some pretext of law , this is against the end of writs and law. . it is in buying or selling ; and so , . we fail in the end , when we mind our own good only , without any regard to our neighbours ; . in the matter , when the thing is not good that is sold ; as the refuse of wheat that is spoken of , amos . . so when ye sell a thing for better then it is , or in buying , will needs make a thing worse then it is , or pay the price in base money , you are guilty of theft : . when the measure or weight is scarce , and not so much as it should be ; see amos . . in the manner , when the buyer dispraiseth any thing below , and the seller commendeth it beyond and above its worth , prov. . it is naught saith the buyer , &c. which although in some degree it be inevitable , yet no doubt , when on either hand it is wittingly and designedly done , it is a fault . . it may be committed in the matter of just debts ; as , . when nothing is payed ; . when a part is only payed ; . when payment is made out of time , which prejudiceth them we owe to , as much as if we kept a part back ; . when means are used to get what we owe diminished ; . by dwanging and constraining a man to quit some part of it ; . by dealing indirectly to get some-thing down of the sum which we owe . it is committed when advantage is taken of anothers necessity , and so . when they are constrained to sell cheaper , then without loss they can ; . when we sell dearer to our neighbour , because we see he must have it ; . when neighbour , because we see he must have it ; . when one is forced to unreasonable tearms , because he must have money ; dealings of this nature are like to that , to fell the poor for a pair of shooes , which is reproved micah . . , . . and is a gross theft . it is true , in some cases , as for instance , when others would not buy such things , and we need them not our selves , neither would buy them , were it not for our neighbours good , and if they be not so useful for us , an abatement in such a case may be lawfully sought . . it may be by law-suits , even when law seemeth to side with folks , summum jus , being often , summa injuria ; as . by putting folks needlesly to sue for their own , or by our seeking what is not ours ; . by bearing through a business to the prejudice of another , upon a title of law beyond equity ; the first is condemned . cor. . . &c. the second in job . . if i have list up my hand against the fatherless ( saith job ) when i saw my help in the gate ; see also to this purpose prov. . . . . there is a breach of it by wronging our neighbour under trust ( which is a high degree of theft ) as . by giving advice to his prejudice , when he lipneth to , and confideth in our counsel ; . when advocates are not faithful ; . when partners in trade and bargainings are not faithful one to another ; . when servants , factors , treasurers , ●tc . are not faithful , who , as joseph , have all committed to them , and like the unjust steward , can count up or down fifty for eighty , and eighty for fifty ; . especially here fail tutors of orphans and fatherless children , who having these committed to their trust , make it their work to prey upon their estates , if they can but do it handsomly , and without observation , this is theft , robbery , oppression , and deceitful dealing , in the highest degree . . there is a breach of it by bribery , when judges suffer themselves to receive gifts , presents , buds or bribes , whether to the perverting of judgment , or for doing right in judgment which they are obliged to do without these . whoever suffer themselves to be bribed for judging right , may easily be tempted by a bribe to do wrong in judgment ; all such forget that the judgment is the lords , deut. . . that they ought not to judge for men but for the lord , chorn. . . that they ought in a special manner to be fearers of god , men of truth , and haters of couetou●ness , exod. . . that they should not respect persons in judgment , but hear the small as well as the great , deut. . . that they should not respect the person of the poor , nor honour the person of the mighty , but judge righteous judgment , lev. . . that they ought not to wrest judgment , nor to take a gift ( which blindeth the eyes even of the wise , and perverteth the words of the righteous , deut. . . exod. . . ) and that fire shall consume the tabernacles of bribery , job . . . the lord doth highly resent , and will most severely punish the breach of this command in such , because they do more immediately represent himself , as being placed in judgment to supply his room . . there is a breach of it when there is inequality betwixt our advantage , and that which is expended by us for others , or when for what is not useful and needful , their money in trusted to us is exhausted , or when we occasion them to spend money needlesly , upon any thing that is not useful , but rather hurtful , as in excessive drinking , feasting cloathing , that is full of vanity , or in vain fashions of cloathing , playing at unlawful games , as cards and dice , or excessively at unlawful games , or in dancing and fidling , and such like , which are amongst the lavish and profuse wayes of living , and whoever are accessory to make others follow these , or for these do procure money from others , become thieves . and thus all idle vagabonds , playfairs , sporters , minstrellers , stage-players , and such like , livers on other folks charges , are guilty of the breach of this command . . there is a wronging of our neighbours estate by negligence , sloath , &c. when that is not done which we ought to do for their good ; this is done especially by tutors , by servants , and others , who stand in such relations to any , as that by vertue thereof they are obliged to have a care of what they are interested in . . we wrong others by ingaging them to be sureties for us , when we see not a way how to relieve them . the ingagers themselves also become guilty of the breach of this command , except in such cases wherein equity and charity requireth their ingaging , and this way , many are stollen from their estates . it is committed in retaining what is our neighbours ; as , . when the payment of money or things borrowed is delayed beyond the time appointed , prov. . . . when things borrowed are hurt or wronged , the lord giveth laws for this , exod. . . . when pledges are lost by negligence , or interverted to our own use ; . when our neighbours beast is straying , and when seen by us , and not kept for him , as we would he should do to us ; see deut. . . lev. . . . when something is lost , and we keep it , as if finding gave us a right to it ; it should be for the right owner , and if he cannot be found , publick signification should be made of it , as the law requireth . . this command obligeth us to restore , . what we have unjustly taken from , or gained of others any way , as zacheus did , luke . . it is recorded of selymus the turkish emperour , a most bloody man , that when he was a dying , one of his bas●aas desiring him to build an hospital for relief of the poor , with the wealth taken from the persian merchants ; he replyed thus , vvouldest thou , pyrthus , that i should bestow other mens goods , wrongfully taken from them , on works of charity and devotion , for mine own vain glory and praise ? assuredly i will never do it ; nay , rather see they be bestowed on the right owners again . which was done forthwith accordingly , to the great shame of many christians , who mind nothing less then the restitution of ill gotten goods , whether by themselves , or by their ancestours , but cull out some small fragments of a world of such ill-gotten goods to bestow on some charitable or pious work , as they call it . zacheus his penitent proclamation here consisted of two branches , to wit , restitution and destribution . . it obligeth even children that have somewhat transmitted to them from their parents , which they have unjustly conqueished , to restore it , otherwayes they make themselves guilty : and in all these we would distinguish the court of the lord , or of conscience , from mens civil courts , and thus it will not warrant the heir before god ( though before men it may ) to retain that which he possesseth , that the father left him a right to what he unjustly purchased . it may be it is the doing of this which maketh great estates melt away in the childrens hands , because it thus descended ; the lord hereby would have men know that they are not richest who have most left them , but who have it well conqueished with gods blessing . . consider it as it doth not properly take from our neighbours , yet wrongeth them and deteriorateth their estate ; so men may wrong the house they dwell in , the horse they ride on , or any thing which is set or given in loan to them ; thus they may wrong the instruments that others win their living with ; so also we wrong others when their time is taken up either by waiting idly on us , or by unnecessary imployments put upon them , visits , and such like ; or when weakness of body is occasioned to them by any of these , thus exod. . . the lord will have reparation made for lost time , as well as for lost means . many tiplers are thieves this way , to each other , and to themselves , which god will make them count for , how little soever they think of it . . there is a wronging of our neighbour without a compensation , and there is a wronging him with a pertended compensation , that is , either when the thing is not so good in it self , or not so good to him ; thus achab , kings . was guilty in desiring naboths vineyard , even though he offered him as good , yet it was not so good to naboth , because this was his fathers , and he esteemed it more : thus also there is a stealing of another mans contentment , although that in which he placeth it may be a matter of very little or no worth at all , but yet if therein he hath an interest of affection , as they call it , such as a man may have for some petty jewel , a hawk , a hound , or the like , so that it please him , or delight him , the wronging of him in that , is not only a sin against the sixth command , in grieving him , but against this in prejudicing him of his contentment , which as to him in some respect , is a sorer wrong , then the taking from him of that which in it self were of far greater worth , would have been . . there is a failing by unskilfulness ; as when one taketh on him some office , and receiv eth wages or hire for it , and is not qualified for , nor sutable to the place and employment ; thus physicians , lawyers , and judges , often steal from men , through their ignorance : as also ministers who supply charges they are unfit for , and consume that which should entertain others ▪ but this sin in ministers is oftentimes more through unfaithfulness , when being sustained for the good of the people , they turn rather to be hurtful . thus christ ▪ john . . calleth false prophets , thieves & robbers and indeed it is the worst gain in the world , that utterly unskilful and unfaithful ministers get by straving and murthering the immortal souls of men , . we wrong others when we communicate not to them when they are in need , and we in a capacity to help them , yea , when by idleness and prodigality we incapacitate our selves to communicate to the necessities , of others as ephes . . is clear . . beside , there cometh in here all selling and buying of what should not be sold or bought , as publick places in church or state ; this first from simon magus , acts . . . is called simony , and is a sin of a high degree , making that saleable which the lord will have free : and it taketh in not only giving money , but any other thing upon this account to promove such and such persons , or receiving any thing to be sweyed so , and so whether it be munus manus , linguae aut actionis , a gift of the hand , tongue , or action . . by a gift of the hand is understood money or things that are usually given . . a gift of the tongue comprehendeth fair speeches , solicitations flatteries , &c. . by a gift of action is understood , service , dependence , on waiting and courtesies ( as they are called ) made use of to procure anothers favour ; and in all these three men may greatly sin , as when they hunt after , and are sweyed with any of them , and so covet them ; as when magistrates or judges sell justice for bribes , when men by lying and false-witness bearing , sell the truth ▪ whereof lawyers are chiefly guilty , who for fees plead ill causes wittingly : or when one giveth them , that he may gain more really upon the other ; as for instance , when men by any of these bribes buy justice , and much more injustice , and buy lies and false testimonies to prevent or pervert justice . . there is a guilt in consenting too , incouraging in , conniving at , or justifying of such as commit this sin , or are receivers or resetters of what is stollen , for their strengthening and incouragement ; see psal . . . prov. . . . seasing upon other folks goods sometimes under pretext of escheats , as admirals doe upon sea wrack , and such like ; when there is no just ground to take away the owners right , and this is reckoned open violence before god , & is a most cruel adding of affliction to the afflicted . this sin then of theft , in reference to our neighbours , is fallen into by violence , deceit , negligence , unfaithfulness ▪ ignorance unskilfulness , &c. and when all is said , a tender heart will still need its own examination and tryal of it self , there being as many wayes to break this command , as there are wayes to prejudice our neighbours estate . we come now to consider how a man is guilty in wronging his own estate ( for there is a skill and dexterity in the managing the unrighteous mammon ) which we consider two wayes ; . as he wrongeth and diminisheth his estate by not providently caring for its preservation and increase , or improvement ' when he is not frugal , or not so frugal as he ought to be , but lazie and sloathful , he becometh guilty of the breach of this command , because he incapacitateth himself for being useful to others , and putteth himself in hazard of poverty and want , which is the proper snare of this sin of stealing ▪ and disposeth for it , prov. . . this poverty which is so ensnairing , is brought on . by sinful spending and debauching away of our estate and time , as the prodigal did , luke . . . &c. by unnecessary waste in prodigality and lavishness , such as ( though unjustly ) judas condemned in the woman , spoken of john . ▪ for much spending must have much to uphold it , and must have many wayes to furnish it self according to the proverb most ordinarily verified , omnis prodigus est avarus , every prodigal man is greedy or covetous , to satisfie one lust he exerceth another ; however , he being but a steward of what he possesseth , he by his prodigality , not only interverteth from the right end what means god hath given him to be otherwayes disposed of , but also draweth upon himself poverty . . by negligence , laziness , carelesness , &c. in a lawful calling ( for they that are given to sleep , or idleness , shall come to poverty , as the wise man saith ) or being without a calling altogether . when god giveth men ability of body or mind , it is sad that they should be useful for nothing , nor active in any thing but to sin , and be snairs and reproaches unto christians and christian religion , as all idle persons , bearing the name of christians , are , whoever they be , whether gentlemen or others it is observable , that both before the fall , and after the fall , god put that task of working in mans hand , commanding him to labour : many other such foolish wayes there are whereby a man cometh unto poverty , and becometh guilty of not providing for himself , or his family : also by suretyship many are bowed and brought low , which although it is not simply to be condemned , more then to give freely , yet it is to be well regulated by charity and prudence , directing so to assist our neighbour in his present exigence , as we may also be sure of our after relief , lest for the debts of others , our own families be made to moan for want . . we may consider a mans failing in reference to this command , as he wrongeth and stealeth from himself the ●ree and comfortable use of his own estate ; of this man solomon speaketh , eccles . . . . and . , . and he stewardeth not the world well when he hath it , who cannot find in his heart to live on his own , and who liveth heartlesly as if he had nothing at all ▪ in this repect a man wrongeth himself , and particularly these wayes ; . by coveting too great a measure of riches , so that he will not be content with enough , but he will and must be rich , this is avaritia , or greed , even though the means be lawful which he useth for acquiring of riches . . by the vexing anxious manner of seeking after even what is necessary : thus a man may be diffidently and vexingly solicitous for his to morrows dinner , and be vexed about it , as it is matth. . . caring for the morrow , what he shall eat or drink , or taking thought about it , this is carking carefulness . . there is a failing in keeping any thing of the world that we have gotten , when we cannot bestow it ▪ cannot twin or part with it , for charitable , either publick or private , uses , nay not for honest uses , this is niggardliness : and when it is universal , both in reference to our selves and others , it is du●ities , or extream hardness . . some may spend on themselves liberally , but they can part with nothing for charitable supply of others , such a one was na●al , sam. . and this is churlishness . . some cannot even bestow on themselves what is sufficient , either for meat , drink , or cloathing , as we may see eccles . . . . and chap. . . that the man hath much , and yet can neither sleep nor eat heartily , because the comfortable use of creature enjoyments is gods gift , this is sordidness . over all these persons the world prevaileth , it mastereth and overcometh them , and they do not master and overcome it as christians ought to do . if we would come to consider , in the next place , how a man should profit better , and improve his own estate , it will be hard to speak so of it as to pitch upon particulars ; for certainly god alloweth prae●onie , or sutable and due sparing , and frugalitie , as he disalloweth and discountenanceth the extreams in the defect and excess ; we would then consider the midst , in qu● sta● virtus , as they use to say , and so speak of the positive part in these following questions . . if a man may aim and endeavour to increase his estate , how far ? by what means ? or how ? and for what ends ? . how we are to walk in merchandize and bargains ? . how to walk in charity , alms , and distributing to others ? . how to walk in managing of our estate , as to the gathering , keeping , or preserving and using o● it ? . what to judge of , and how to carry in usury ( as it is called ) ? . what to account of the punishment of theft in the court of men ? . how it came that the covetous have been so marked or noted in the primitive times , cor. . . and ephes . . . that they have been looked on as persons secluded from heaven , and not worthy of church fellowship ? and what marks to know them by ? where we may touch a littl on the ill of that sin , and speak a word by way of disswasive from it . for the first , that one may lawfully increase his estate or goods , cannot be denyed , it being well qualified : jacob , gen. . . found it necessary to provide for his family ; and . tim. . . it is a thing that nature it self teacheth a very infidel . the great matter is to qualifie it rightly ; . as to the end , . the measure , . the means , . the way and the manner . . for the end , . the chief and last is god-glory that we may be serviceable to him with our substance , in our generation , and may be kept from stealing and lying , prov. . . . . others good , that we may be helpful to them , for men may and should work for this end , although they had what were sufficent for themselves , see ephes . . . . our selves are to be considered , and we are to look here , . to necessity , . to c●nvenience , . to honesty . there is a threefold necessicy , . of providing for our selves , . for our family , tim. . . . for our place and station , such as nehemiah , cap. : . &c. was apprehensive of , hence tribute is allowed to the magistrate , being in so publick and eminent a station● , and so useful for the people : in all these we should live , as far as may be , on our own , having an eye to that direction of the wise man , prov. . . . conveniencie requireth more then necessity , and is to be provided for , see prov. . . where ▪ ag●● prayeth for that which is neither too much nor too little , but convenient . . there is honesty , and this hath yet a farther reach then conveniency , and thus we are to provide things honest in the fight of all men , which may be lawfully aimed at ; to be honest then ▪ even before men , is commendable , honesty being no pride , see rom. . . cor. . . . as for the measure which is to be kept in the increasing of our goods , it is hard to determine it , yet sure folks are not left to gather as much as they may even by lawful means attain to , having no bound set to their desires , designs , and endeavours , but adding one thing to another , till they be , as it were , alon● in the earth , which is reproved , isai . . . hab. . . this boundlesness , alace ! haunteth and attendeth too many , and hath never satisfaction . agur found there was an excess in riches to be prayed against , as well as poverty , other wayes he durst not so have prayed : it is with riches as with meat and drink , competencie is good , but excess surfetteth and loadeth , luke ● . . hab. . . we conceive these generals may be laid down here , . what may conduce for the ends aforesaid , and is necessary , convenient , and honest ; that men may aim at , and no further is needful . . riches not being promised , but only what is convenient , and our endeavours being commanded only for things honest ▪ this indeed may be aimed at , but a man should not intend to attain to any thing beyond what he hath a promise or command for : the promise is , ●e shall not want any good thing , psalm . . and . . which is indeed broad enough , and may in some respect be extended even to the command for things honest , whereof we have spoken ; see hebr. . , . where , in the greek ( to guard the hearts of the people of god against covetousness , and to fortifie against all fears of wanting what is necessary and competent ) there is a five fold negative in the promise , i will not , not , leave thee , neither , not , not ▪ will i forsake thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — . a man may aim and endeavour to be as rich as he may warrantably pray to be , but no more ; and his prayers are guided partly by the promises , and by the commands , give us this day our daily bread — and partly by the saints approved examples , as that of agurs , give me neither poverty nor riches , prov. . . . . the measure may be judged of , and tryed by this general , to wit , if the omitting of such a thing hath the just ground of a challenge in it , a man must think it his duty to aim at that , and his sin , if he should not , and it is not his inclination or affection that must guide him here ; now men will be challenged in their conscience for not aiming at competencie , but not for not seeking to be rich ▪ onely know there is not , not can be one rule for the same measure to all persons , in this matter ; men having different burthens and charges may seek more or less accordingly , and therefore when jacobs family increased , genes . . he thought it time to provide for them , neither can there he a rule for the same measure , even for the same persons at all times , as is clear jerem. . . in b●ruch and ne●e●●a● , nehem. . , , , , . men ought not to aim to be as others , but as is needful and competent for their rank , burthen , and station . neither . must we reckon in this matter by a mans success ; some there are who think they are exonered if they use but any means for providing for themselves , and they have a sort of peace in the endeavour , be it less or more : others there are , who even by lawful means seek , and also attain to more then is convenient for them , and think they may do so , because they have success ; but endeavors would be suited and proportioned to the foresaid ends , with dependence on gods blessing , whatever be the success , psalm . . . it would be qualified by the right means , there would be righteousness in the way of purchasing or conqueishing our estate ; and it supposeth , . that it be by a lawful occupation , which excludeth what is gained by cards , dice , wodding , or wagering , &c. . by an occupation useful to others , as well as profitable to us , gain must not only nor chiefly sway ; but , we should aim at that wherein we may be useful to church or state in our generation , then it is lawful to make gain , as the wages of that service . all trades-men , and men in place , would be as officers to church or state , and upon that ground they have a right to make gain . these tradings in wines , in such quantities at least , that wrong the country , and in other things subservient to vanity . i know not well what to say of them . only i think , i may say it had been good for common-wealths , some trades had never been : it is the thing that is cond●mned rom. . , . ephes . . . . we would have a care that neither deceit , lying , or any other unlawful shift be used in a lawful calling , which may wrong it , leci● . . ● . . as to the manner , it would be qualified thus , . that it be in obedience to god , serving him in some measure in that calling or trade , as well as in prayer ; and acknowledging him in the particulars of our gain : . that it be by faith on him , waiting , as was just now said , for the blessing from him , psalm . . . that it be by a christian way in every thing , submitting to him when a cross cometh , being without peremptoriness or anxiety , being quiet in praying , as matth. . but not thoughtful : . that it be by trysting and ordering our care for our estate in the world , so as it may be most consistent with promoving our edification , and we not in●angled with the affairs of this life , as it is tim. . . nor so hedged up and straitned with them , as to have no time for other things more necessary : in sum , our manner would be such as the heart may be kept in a good frame for praying , praising , keeping communion with god , and even for dying in the midst of our endeavours of that kind , luke . . other wayes we may be su●fetted , even in cares , about lawful things , and made also indisposed for spiritual duties , as a man is by gluttony and drunkenness . let there be therefore moderation in all these respects , other wayes , as saith the scripture , a man that will be rich , . he loadeth himself with a burthen of thick clay , hab. . . . he putteth himself amongst briers and thorns , for matth. . . riches are compared to these : . he surfetteth himself as a drunken man doth , luke . ● . . he runneth himself in a snare , and draweth on many sorrows , nay pierceth himself through with them , tim. . . o! but many souls will cry out greatly one day of this evil of immoderate pursuing after riches : . he bringeth a woe from god upon himself , isai . . . . he will readily be high-minded and proud , tim. . . . he is in eminent hazard to trust in these uncertain riches , tim. . . he is in great danger to turn aside from the truth , and to embrace errour , which is strange , yet most true ; tim. . . . he is in great hazard to be an oppressor , james . . and . . . riches immoderately sought after , do the man still evil that possesseth them , as agurs prayer , hezekiahs experience , and tim. . , . is evident , where it is said they fall into many foolish and hurtful lusts , which drown them in perdition and destruction . the second thing is concerning trading and merchandize , whereof we shall say but little in particular ; in general then , . trading is lawful in it self , as a mean to the ends proposed , as is said , being also well qualified ( as was spoke to in the former ) conform to the qualifications of end , midses , means , manner . . there may be faults in buying and selling both , all men generally loving to buy within the worth , and to sell dear , as a heathen once told a company what was in all their minds . . a merchant-man and trades-man bestowing his time , pains , estate in trading , may take gain as the wages of his pains , as a servant may do for his work , as teachers and physicians may do for their pains , because they cannot be wanted , and none can go about these employments without livelyhood , therefore is the workman worthy of his hire , but it must be such a work as is worthy . . yet a mans rule in bargaining is not to take whatever he can get ; nay , not alway as he bought , having , it may be , bought too dear , or these wares not being now in such esteem , nor as they were when bought by him ; nor is the price alwayes to be hightned by him as the wares grow more scarce , if so be they be not dearer to him . but folks would consider , . the worth of the thing in it self , and according to the necessary and just circumstances of his calling and trade ; so that suppose they were buying it themselves , they would be content to give as much as they demand , and men should never offer less to others , then they would demand themselves , though their ordinary way is much contrary to this , as we may see prov. . . . no shifts are to be used by the seller to over-value or call his ware better then it is , or by the buyer to under-value and despise it , below what we think it to be , levit. . . . we should never simply or onely mind our own advantage in selling and buying without respect to the advantage of others , but would so sell and buy as they might be also gainers ; and thus we see that charity regulateth us , phil. . . . neither would the buyer deceitfully hide what may commend the price of wares , nor the seller what may make it less ; as suppose one knew such wares or merchandize would shortly grow cheaper or dearer , and therefore ●he either selleth or buyeth purposely to put the loss on his neighbour , or at least to make gain to himself , without any regard to his neighbours loss . . there would be ingenutiy in buying and selling , that which ye call prigging or cheapning , is not good ; both buyer and seller should put a just value upon wares , and hold there ; there is much jugling and falshood , and lying when it is other-wayes , see ephes . . vers . . prov. . . . there ought to be no taking advantage of anothers necessity , ignorance , and simplicity . . in a word , we would sell and buy , and do to others as we would have them do to us , and so we would keep up no fault we know , of the things we sell , give good measure and good money , &c. all these things come in under trading and merchandizing , and thus one just price should be kept , so far as may be . if it were asked here , how we may pitch or settle on a just price ? it is hard to answer this question to full conviction and satisfaction ; yet a man would consider , . what he himself , having knowledge of the goods , would give for such and such , corn , cloath , beasts , or whatever it be , if he hath or had use for them , or were to buy them . . what men of knowledge do judge such a thing to be worth , and what may be the price of it ( if the price be by authority regulated , it setteth it self . ) . what such a thing doth generally cost amongst those that are judicious and conscientious . . what he would give for the like possibly again , when this is away , allowing fit gain . in sum , there are th●ee sorts of prices ; the . is rigid , when men must have what they will for their ware : the . is e●sie , this is only at some times when it is called for , but it is not alway necessary , and selling thus , in such cases , is an honest giving , which men are not always at least obliged ●o . the . is pretium medium , or the middle or modest price , which is betwixt the two , and in no extream ; yet when any question is , whether this much or that much is to be taken ? it is safest carving on the side that lyeth next our selves . . a man would consider how he would proceed in that bargain , so as he might have peace , if he were just now to die , and what he durst adventure on in that case , let him do the same in all his bargains . amongst the many and great uses of riches , some of them concern our selves , some of them others , and there lyeth no less necessity upon us to shew mercy for the supply of others , then to pay our debt , or supply our selves , and to a man in case for it , god hath not left the one indifferent more then the other . for clearing of which , we would consider that god , who is the great owner and absolute proprietor of the creatures , and who distributed them to men according to his pleasure , hath distributed riches to some , as it were to stewards , to be made use of for his houshold , as may be gathered from luke . , , . hence it is not left arbitrary to men to give alms , or not , as they think meet , but it lyeth on them as an absolute duty : hence also we may see what a sin it is to be altogether neglective of it , or deficient in it ; . it is a stealing and theft , as is implyed , ephes . . . . it is perfidiousness and unfaithfulness in a trust committed to us , luke . . &c. . it is cruelty and murther , and hating of our brother , john . vers . . and . compared ; and indeed , if it be intolerable in a mans steward intrusted with that which the family should be provided with , to apply to his own use what should entertain them , or to spend it on himself , it being both stealth , unfaithfulness , and cruelty ; so is it no less intolerable in this case , see prov. . . . this giving of ●lms rightly qualified , is highly accounted of in scripture , and assigned as the mark of a righteous man , psalm . . noticed and commended in a special manner at the day of judgment , matth. . &c. commanded as a duty , dout. . ▪ , . . and . . &c. and much pressed and insisted on , cor. . and scarcely will we find in all the scripture one particular duty about which two whole chapters together are spent , but this , which holdeth out the great complacency the lord hath in the single and suitable practise of it , it being there deservedly set down and insisted upon as a sure evidence of the reality of our professed subjection to the gospel . let us see then . wherein it consisteth ? . who is the object of it , ● . who is to give , . how for manner and measure it is to be given ? . alms , is not every , giving , for that may be of debt , or it may be to a rich man , or one that hath no need , out of pride , or for the fashion ; but there is a needy object from which , we can expect nothing again , to this we are to give alms ; . there is a doing it upon the account of the command , as thereby honouring our maker , and testifying our love to christ , which is to do it to a disciple , in the name of a disciple ; matth . , ● . it taketh in all supply , as meat , drink ▪ visiting them , vindicating them comforting them , by lending , giving , forgiving of any thing that is owing , &c . the object , neighbour , is large , but it is the needy one onely that is to be looked to , ephes . . ● . and deut. . . and the poor ones , who may be considered , . as to the degree of their need three wayes , . need that is common , and such as folks may fend with it ; . that is pinching , when they fend with difficulty ; . that is extream , when they cannot subsist ; in the first cafe , men are to give out of their abundance , cor. . . and need not straiten themselves for the supply of such poor ; in the second they ought to straiten themselves , that they may be in case to supply others , as when they have two coats , give one , luke vers . . in the third , they would straiten themselves , though it were to sell all , and divide it , which the apostle calleth , corinth . . . a doing beyond power , which is not alwayes called for . . consider them either as able to work , and by idleness occasioningt heir own need , as many beggars and loiterers , though of better rank , do ; these are not objects of charity , thess . . . it is their own fault they want ▪ or . as having able and rich friends , such as parents , children , kinsfolk , &c. the church , and proportionally , particular persons , ought not to be burthened with these , tim. . . or . as wanting all comforts , and as weak , levit. . . the apostle calleth them desolate , tim. . . — these are proper objects of charity and alms. . consider them either . as of kin and related to us , and nature teacheth us to begin here first , and to supply the necessity of these ; or . as gracious ; or . as our flesh , and as men , here we should do good to all , though especially to the houshold of faith , galat. . . proportioning notwithstanding our charity according to our tyes ; for a man may give a natural and unregenerate child more then a regenerate neighbour , yet he is to supply both if he be able . . but who should give ? answ . all having a competencie of their own , and power of it ; those who have nothing , are not called to it , neither also children and wives , they being in some respect not in power or capacity to distribute , except so far as the allowance of their station goeth ; for the relation of wife , son , &c. giveth some latitude in some things , wherein it is supposed that the husband or father cannot be averse : but particularly we say , . rich folks are obliged to give , even although they be wicked , for unfaithful stewards are obliged to distribute , even a nabal as well as others , and they may in some cases , when uncivilly refusing , be put to it . . folks that have little are obliged to give , though it should be the less , as the poor widow gave her two mites , luke ● . . &c. and so christ speaketh of giving a cup of cold water , matth. . . . folks that may and can work , should work , for this very end , that they may have to give , and that although they themselves be no other wayes entertained but by their work , ephes . . ● . o! how little conscience is made of this ? how few work , or work somewhat harder for this end ? . consider how , as to the manner and measure , charity or alms is to be distributed : it would be . liberally , . chearfully ; it is dragged from some , as if it were a cross and burthen to them ; . seasonably , so that when there is need , there would not be so much as a nights delay , prov. . . . prudently and tenderly , so as not to shame the poor , and to make them scarr at it ; thus boaz commanded to let fall some handfuls to ruth , that she might gather the more ; . judiciously , according to need , and where there is most need : . humbly and denyedly , not letting the right hand know what the lest doth , matth. . . and not being puft up so as to slight and contemn those we give our alms to . for general rules to direct in this matter , i propose these : . lay by such a quota of your estate or gain , and let that be dedicated to the use of charity , that ye may have it to bring forth when particular occasions shall offer ; men would not alwayes stay till it be sought , but would have , as it were , a poors box , or a box for the poor by them , so the lords appointing a certain tythe under the law for widows , fatherless , &c. deut. . &c. and deut. . . with numb . . . insinuateth that there should be a proportion of our estate laid aside for charitable uses ; and that direction of the apostles , cor. . . for every man to lay by him , &c. doth confirm this , the doing of this would help a man to discern the proportion best of what he is able to spare , to be thus employed , which he cannot do in particular occasions , because he knoweth them not ; but in the general he may proportion what he may spare to all in common , & thereafter subdivide wisely upon considerations and after-emergents ; yet so , as when necessity is extream , he go beyond that which is his ordinary allowance ; this also would prevent all temptations having any tendency to the disswading of us from any thing for that use , if some what were set apart for it , and it would also ease the mind and conscience of such who were tender , if in some particulars they failed , to be clear that they did not hold it in for their own advantage , but that they were forth-coming according to their ability . . this would be done monthly or weekly , as the apostle hath it , cor. . . because it is reasonable that every week or moneth should have somewhat allotted for that use , and it will be spared with less grudge then when it cometh to somewhat considerable , being put together . . folks would not delay giving till the needy person seek ; they are often the greater objects of charity who seek not ; poverty is no reproach , but vagabond begging , and floathful idleness , when men are able to work , hath ever been so , and should not be tollerated amongst christians ; but these who are right objects of charity should be provided for , and as it is in nebem . . . p●rtions should be sent to them . . hence there should be some wise mutual way of inquiring into folks necessities , and the fairest way taken of conveying our charity to them , such as may be least burthensom to their ingenuity , as boaz did with ruth , in private commanding his servants to let fall some handfuls ; this some may ●o , who may have more access to , and dexterity in , doing things of that nature , then others , therefore friendly associations for this end , that some might give , and others distribute , would be suitable . if it should be here more particularly inquired , what may be the qu●ta of this that is to be bestowed ▪ which must be understood of ordinary cases ( fo● extraordinary cannot be stinted . ) it is hard to fix particular rules , because it must vary , . according to the givers estate , . according to their need who receive , . according to the several burthens of the givers , who are to extend their charity less or more accordingly ; for it may be that they have their own poor children or friends , whom they must furnish , and ●o cannot give so much as others , who are free of the like burthens . look therefore to these general rules ; . that charity be liberal and in bounty , not in covetousness ; too little is a fault , and too much also may be one , though not so great as the other ; see cor. . . . let it be by christian prudence , in a conscientious deliberation determined , as co●int . . . ●s every man purposeth in his heart , &c. if a man will put it to a conscientious deliberation , he doth well , and it will not want fruits : i think many could not judge their way to be conscientiously charitable and communicative , if they would thus simply and unbyassedly put it to the tryal . . folks would judge it by an equality , as it is cor. . . . for one man cannot fully supply all . now it is somewhat proportionable , if a man , considering the state of poor ones and other occasions , can discern so much to be useful and needful to them , and that his part of that would come to this much , and accordingly to give ( even as all gave their proportion of tythes under the law ) whatever others did , only this sa●eth that men would even go beyond their power sometimes , when others fail . . folks would set aside the half of their needless superfluity , that they may be able to give out of their abundance , that is , when mens families are competently provided of meat , cloathing , and estate , if there be still more , let there be as much laid aside to this use ; for . this cannot burthen them ; . less cannot be admitted of before god , then to bestow as much on the necessities of others , as on our own superfluities ; and . this would amount to much , if so much were bestowed on charity as we bestow on the superfluities of meat , wine , building of houses , houshold plenishing , vain apparel , laces , and other dressings of that sort . . the lord in the law stinted the people to a tenth , or thereby ; for numb . . . there was one tenth to the levites alone , who were to give the tenth of that to the priests , this might be eaten any where . again , deut. . . and deut. . there was a second tenth to be eaten for two years before the lord , by the man and his houshold , as well as by the levite , fatherless and widow , &c. but every third year was for them only . now ( not to be peremptory ) by this proportion it would seem that the lord calleth for a considerable part , near or about , the tenth of our free rent or gain , which he would have us to employ thus , and this would be found no great burthen , and it might be waited with gods blessing upon what remaineth . it is then , you see , no little part of wisdome to walk rightly in the things of the world , yet as holiness is no friend to covetousness , so neither is it to prodigality , there is a midst betwixt these two , which is called frugality , this is well consistent with piety , for it neither carkingly gathereth , nor carelesly neglecteth , nor prodigally wasteth or casteth away , but is a sparing and spending , a gaining and giving out according to right reason . but for the further explication of it , i shall put you in mind of these following scriptures , which have so many properties , qualifications , evidences , or commendations of frugality . . it provideth for things honest before god and men , corinth . . . rom. . . . it maketh a man look well to his herds and flocks , and in a gainful sinless calling is diligent , prov. . . and not sloathful in business . rom. . . — . it is not vain and lordly , so a frugal woman is described , prov. . . &c. by being honest in her carriage , honest in her family , providing for her husband , children , and servants , cloaths , fare , &c. yet not vain , she maketh her own cloath , and her family is provided for , in an honest thrifty way , without great cost . . it is provident , though not covetous , like the ant laying up in summer , prov. . . and the vertuous woman seeth and considereth a field , and purchaseth it , prov. . . . it is taken up about things necessary , not superfluous , john . . the disciples thought judas had been sent out to buy what was necessary , not what was superfluous . . it putteth nothing to unthrifty uses , nor suffereth any thing needlesly to perish , according to that word of our lords , joh. . . take up the fragments that remain , that nothing , be lost . . it moderateth its gifts , that they be neither of covetousness nor prodigality , but as it is psalm . the good man guideth his affairs with discretion . . the frugal man his conquest is in that which hurteth not others , and rather by his own industry then others simplicity ; it lyeth rather in his diligence and dexterity , then in his slight and cunning , in duty to satisfie conscience , and not in sin to raise a challenge . it is in a word , a following of riches with gods blessing , seeking them both together , it being , the blessing of the lord which onely maketh rich , prov. . . and he addeth no sorrow therewith ; all other riches without this , have sorrows multiplyed on them , tim. . . the good man , and truely frugal , seeketh first the kingdom of heaven , matth. . . and the one thing necessary , and alloweth not himself to be cumbered about many things , as martha was , luke . . he chooseth the right time and season , and is not inordinately bent upon gathering , he knoweth there is a time to scatter , as well as to gather , as it is eccles . . . he knoweth when to be liberal , and carrieth charity along with him , and wrongeth it not . before we pass this command , we may consider the punishment of the breach of it , and that in a threefold consideration ; . before god ( or in for● poli ) and so there is no question but it secludeth from the kingdom of heaven ; the covet●us and others are , . corinth . . . particularly debarred , yea , it is a sin which the lord abhorreth , psal . . . . consider it in fore ecclesiastic● , as to church-discipline , and it seemeth by sundry places of scripture , that the covetous have been thus taken notice of , as cor. . , . &c. where the covetous are reckoned as contradistinct from extortioners , in which place we conceive that the apostle doth mean a man , that in the main of his way hunteth after the world , although he be not chargeable with direct theft or oppression , this he calleth , phil. . . minding of earthly things : and col. . . . setting the affections on those things which are on the earth ; which certainly may be much discovered by the strain of a mans carriage , his devotedness , and addictedness to the world , the little time he doth bestow upon gods service , his little usefulness to others , as nabal was to david , his soirdid niggardliness , that he can neither give to others , nor use himself what he possesseth , as it is eccles . . . his being defective in other duties from that ground , his being in his way of living miserable , much within his estate and station , his taking advantage of every thing that may bring him gain , as of a trick of law ( and such like ) even when it is rigid as to anothers hurt , or like the man that is cruel against others , taking them by the throat , saying , pay me all that thou owest ; distraining and distressing for little things , when he himself is not straitned , unmercifully treating others , when they are not able to stand out against him , as laban did , in changing jacob's wages ten times . gen. , . . and many such characters are there , whereby the covetous may be tryed and discovered , as especially when they come to justifie and defend , and continue in these forementioned unseemly wayes of getting gain , and much more when unlawful shifts are used to gain by ? it is like that in such cases covetous persons have been ecclesiastically reprehended , or at least , there hath been a brotherly withdrawing from them to put a note on them , as was put on drunkards , extortioners &c. as also thess . . . the apostle commandeth these persons , who were guilty of the opposit sin of idleness , to be marked with a note of shame . and although it be hard to make out covetousness in particulars , where there is no sin in the matter ; yet generally where there is a person that excessively is so , there will be both a common account of him to be such in his dealing , by those who can discern , and many complaints of all , almost against him , and a hard disesteem of him : from the grounds that have been touched on , it is somewhat evident that such who generally are called , ●eer , hard , rigid men though they b● not properly unhonest , are guilty of this sin of covetousness , and consequently of the breach of this command : but however , when covetousness cometh to be scandalous , so as it may be made out , it falleth within the compass of the object of church-discipline : and certainly seeing covetousness , even when there is no direct theft or oppression , is often so scandalous and offensive : it would seem there must have been in the apostles time some way to make it out , and that then upon such certain evidence of the scandal , brethren have spoken one to another about it , in which admonition if they did not acquiess , it proceeded further , and at least private christians were to shun the familiar company of such for their shame , who thus walked disorderly , by pursuing and gathering riches too eagerly , as well as of others , who fell into the contrary fin of negligence and idleness , thess . . . as to the . consideration of the punishment of theft , what it may be in the civil courts of men , or by the magistrate , we will not insist here without our sphea● and line : but to speak here a little to the punishment of direct and plain theft , which is that commonly noticed and punished among men , certainly blasphemy , adultery , and such other sins are in themselves at least no less , if not more capittal then this : and those who have observed the laws and customs of nations assert , that in no place generally theft was punished with death , till draco , that bloody prince ( whose laws were written in blood ) did it ▪ certainly the politick or judicial laws of moses were for tenderness , as conscientious , for equity , as just , and for wisdom , as profitable , laws to the common-wealth , as ever any since were , or could be , being immediately divine , yet find we not death ordained by them to be inflicted upon it , but restitution to be made double , fourfold , or five-fold , according as the thing was in worth , and as the neighbour was prejudged by the taking it away , exod. . . . it is true , if the man had nothing , then was he to be sold for his theft , to make up his neighbours loss , exod. . . and if in the night one had been smitten digging through a house , it was not to be accounted murther : if i say , it was in the night , or before sun-rising , because that by these circumstances it became a violation of mens common security , and the design of such an atrocious attempt might be presumed to be against the life or persons of men : and upon this ground , such robbers as break the publick peace , that men through fear of them cannot travel , go about their affairs , or live at home ; or whose robbery doth carry direct hazard to mens lives with it , these upon that account are worthy of death ; but not so much for sinning against this command as against the sixth ; the reason is , because there is no proportion betwixt a mans wronging another in his goods , and the losing of his life , and in justice , where circumstances do not highly aggredge the crime , and bring it under some other consideration , there should be a proportionableness betwixt the crime or hurt done , and the punishment and retribution thereof , as eye for eye , hand for hand . &c. otherwayes it were better and more safe to thrust out a mans eye , then to steal his horse or sheep . hence it is that there was no restitution in the law to be made for what marr'd life , but the person thus offending was to be punished l●ge talionis , but in other things it was not so . it now remaineth that we should speak somewhat of usury ; concerning which , as there are many words spent in dispute , so no question there are many sins in practise ; by custom the name of usury is become odious , and may be taken for unlawful gain , gotten by the meer loan of money , and in that case the scripture being so clear , there is no place left for questioning of its sinfulness . if we abstract from the word , and consider the thing in it self , viz. if it be lawful for the meer loan of money to compact for some advantage , it will be another question : and here indeed , in respect of mens corruptions , who can keep no bounds , there is great hazard of miscarrying ; yet we conceive , in answer to it , there are two extreams to be shunned , so that we can neither say that simply it is lawful in all cases , nor simply inlawful : not simply lawful , because there is some such sin committed , directly condemned in the law , exod. . . deut. . . nor simply unlawful , so as in no case it is to be allowed ; for suppose one that is unable to labour , have only some money , and no land or other visible estate ; or suppose men to have orphan-childrens means committed to them ; may not that person , or the tutors of these children lend the money to such as are in ●●pacity to make gain by it , and receive some proportionable advantage for the lo●n o● it , we conceive no ground can altogether con●●●● it as contrary either to the roles of equity or charity . it is not contrary to the rules of equity , that when one is so much benefited by the estate of another , that the person whose the estate is , should proportionably share of that benefit , which without him and his money , the other h●d not reaped : not is it contrary to the rules of charity , for although charity command ●s to lend for our neighbours necessity , yet not for hi●●●m and the i●●●ching of him ; and it would seem strange that aman ▪ having nothing but money , should be obliged to lend it freely to rich men , who making conqueish thereby , should 〈◊〉 the benefit , and yet he get nothing . the law of equity , that 〈◊〉 should do to others , a● we would have them do to us , will not infer ▪ but that if a man , by possessing another mans money , did either make conqueish of so much rent by it , or did ●●tain so much , which otherwayes he could not do he is obliged to make the lender proportionable sharer with him of the gain ; for it is hard to say , that a man ●igh●huy such a piece of land with my money from another ▪ and in buying of it gain so much , and yet by letting him keep hoth my money and the land , i he warranted to ask nothing at all . sure , were i the borrower and b●●er , i should think otherwayes , and judge it equitable , that the lender should be a p●●●●●er of the profits arising , in some respect ▪ from his own money . if we will consider this of usury a little further , we will find . . that all the commands strike against the injury of exacting it from 〈◊〉 object of mercy , such as the poor brother , or even a poor stranger , for in this case our money is to be lent freely , and sometimes we are obliged to give it freely , and neither to look for stock nor annual , as we may ▪ see luke . ▪ . &c. moreover , as the command is not to exact usury from the poor brother , so it commandeth also , not to exect just debts , deut. . . . . from him when he is poor , yet none i suppose , will argue from that , that no man might ask his own , even the principal sum from others , who are able to pay it . . the lord allowed gain of lent money to be taken , from strangers , deut. . and yet it cannot be said that he did allow them any thing towards strangers , which is in it self contrary to the moral law or light of nature , or which is sinful in it self . it is true , as to poor strangers , god made one law for his people and for them , lev. . . . and further he injoyned that the stranger should not he oppressed amongst them almost every where , and therefore this other allowing the taking of usury from strangers , if rich is the more binding . but to speak to this point a little more distinctly , i suppose that something commanded in it may be found peculiar to the estate and common-wealth of israel , and therefore referrable to that part of the divine law which is commonly called judicial , and in its direct authority only intended by the lord for that people , and something common to all men , as flowing from the principles of equity and charity , held forth in the eighth command ; that which i conceive to be common , is the rule given for lending to the poor , which therefore we see is made binding by the law of god , both toward an israelite and a stranger , and doth certainly import that we should lend to such freely , without regard to our own profit , and only for their supply and relief in charity , permitting a free use of our money ; and as for the security of our repayment , minding it with that fair temper of equity and moderation , which we our selves would expect if necessitated to borrow : besides , the rule should also influence our continuing and manner of exacting the debt , that all he done without rigour , and with that goodness , that even the loss of the principal , if so it should fall out , should be no grudge or disappointment . but the thing which i take to be peculiar to that people , is , that i think the trade of leading , or lending for profit , was absolutely to them prohibited among themselves , which is clear from deut. . . and the distinction there made betwixt an israelite , from whom usury might not be taken , and a stranger from whom profit is permitted . and the reasons of this command might not only be the better prevention of rigorus loaning and exacting , the stirring up of all to honest and diligent labour ( from which the hope of borrowing , as well as the profit of lending doth often keep back ) and other such considerations too much neglected in all states and polities , but also it might flow from other things particular in their condition , such as the equal distribution of their land , secured to perpetuity by the recourse of their jubilees , and it may be that the riches and conveniency of its situation for forreign traffique , with something peculiar in the rigid and covetous temper of that people , might also have occasioned this precept ; certain it is , that this prohibition of the trade of loaning , and that statute of the seventh year of release , have a manifest consonancy . but as to us , and all other people , to whom the lord hath not so commanded , and who are clearly under another polity , and in many other different circumstances , i do not see why this loaning for profit in a righteous and equitable manner , should be accounted prohibit , and because that loaning of money for profit , and taking of profit for money in other forms of bargaining , are of their own nature very like , and by use much confounded : we shall speak to both , what may be pertinent and edifying , without observing any more curious then useful distinctions ; and it is known that the schoolmen from equity grant , that in some cases a man may make gain by lending his money ; as . when it is lucrum cessans ●o him , that is , when by such aloa● he prejudgeth himself of some benefit he might make by it : . when there is 〈◊〉 〈◊〉 or any loss accresseth to him by it : or . when his money ●●oreth so much more useful at such a time to such a person , but it is to be estimate according to its present circumstantiate case ; . they suppose one to advance the money before he actually receive the thing which he hath bought or purchased , and in that cast they allow that the seller , in respect of his retention of the fruits , get a smaller price , and less advantage ; or suppose the seller to lye out of his money so long after delivery of the thing sold , and they allow him to take the more ▪ and what is that , but taking so much for want of their money ? again ▪ some of them dispute ▪ that though money in it self be not apt to increase ( which is their great argument ) yet considered as the instrument of trade and mean of negotiation , it is as apt to increase more money , as corn sown is to grow to a greater increase . . it is not for naught that our lord useth the parable of the talents , wherein certainly he intendeth no unlawful way of trading , but that which was commendable in its proper circumstances . . in matter of communicating and charity , the apostle requireth an equality , cor. . , . and that one should not be burthened and another free : now suppose one of a lesser estate to have only money , shall he be obliged to the pinching and burthening of himself to lend more , and that freely ( upon the account of charity , for there is no other meant here ) then a man of a greater estate is , because he hath it not in money , where is the equality ? . right reason agreeable to scripture will clear this ; suppose one gives another so much land for so much money , and the buyer desires to retain a part of the money , shall the seller be incapacitated to receive now any thing less of his estate when in money , then formerly when it was in land ? is it not still his estate and of the same value ? and therefore may it not yield that same equivalent by moderate usury or interest ? . if it were absolutely denyed , then these absurdities would follow , . that some estates would be useless to their masters or owners , and others not : . that some , for instance , ministers , orphans , and persons unable for trade , should be incapacitated to make any use of their estates , or any provision for their families meerly on this account , because either they are in such stations , or have their estates in such a condition : . then should one get no payment of money , no not the principal , suppose the person owing could not repay the principal without selling some part of his estate ( seeing we ought not to seek in the principal d●bt more then its increase to his hurt ) because then ( according to their principles ) we continued not to lend freely . then we ought not to turn our estate from money to land , because in doing so we disinable our selves to lend freely . then also there needed not , nay , there ought not to be any selling of land or buying amongst neighbours ( as in some respect it was not amongst the jews , but to the year of jubilee ) because . if men get money freely , they might still , and no doubt would still keep their estates , and not pay their debts : . if men could not take any increase for money it self , then could not a man buy another mans possession , which can yield him afterwards that same principal sum , and also yearly so much more , for this doth infer an increase also : and beside , if this did hold true , then what rule were to be kept in lending ? if it be said charity , that is granted , but so long as a mans estate is better then mine , can any say i am in charity obliged to give him , or lend him , and get nothing again ? if any say equity should be the rule ; none will say it is equity the borrower should possess his own estate , and mine also , and give nothing to me , when by my loan benefit accresseth to him : and if one may give money for land , and then exact rent , why may not one give that same money to another , and suffer him to possess the land bought with it , and expect so much rent from him ? when he accounteth the having of the money at such a rate of encrease and benefit , the land , possibly in his account , being beyond the rent or the worth of that money : and if there could not be any interest taken , men should never , nor could never expect borrowing or lending for furthering their profit , but for meer necessity , and by that means the great benefit of humane trading would be interrupted . add that men are called to equity and charity , not so much according to the quality of their estates , as to the quantity or value , that there may be an equality . and if a man that hath money be obliged to lend freely , is not a man that hath land obliged to sell it , that he also may be in a capacity to do it ? certainly when necessity so requireth , he is obliged to give , although he should sell his land for that end . and considering that money is so useful ( for it answereth all things , as solomon saith eccles . . . ) and that in reason it cannot be supposed that a thrifty and frugal man will have a sum any considerable time , but either by trading or buying land , or otherwayes , he shall benefit himself by it , there is no such reason to cry out on the iniquity of this simply considered ; yea , considering that some have money , others have access to improve it , which they have not by dexterity , health , occupation , &c. yet wanting money , the exercise of all these is impeded , it would seem that if the money of the one make the skill of another profitable to him , that then the dexterity of that man should make the others money profitable to both , according to the due proportion ; so that as the one could not use the others labour without him , so neither the other his money , that so there might be equality . it is questioned mainly , if one may covenant or contract for so much liquidat increase of his lent money ; ( seeing some will say , if one will bide the hazard of anothers trade there is no question ) and how much this may be ? answ . that there may be such a contracting and covenanting cannot be questioned , more then it can be in selling land or houses ( though the money lent may possibly be trusted to the borrower , without any antecedent , contract , or covenant , and the increase thereafter proportioned to the gain of the borrower ) it is true that this would be moderated , and within the gain that otherwise with hazard might be expected , because the lender is free of hazard , and we conceive the how much may by these rules be tryed . . a man may covenant for as much as by a free bargain his money would otherwise yield him ; as suppose one by bestowing that sum on land , would with as much certainty as can be in such matters , obtain so much land-rent , why may he not let his money for that , seeing it can be no filthy or dishonest gain ; that being properly usury , that by lending gaineth inordinately , or more then lawfully , otherwise it might or would , and that to anothers prejudice . . if the party borrower hath certain gain by it , for instance , if he do purchase so much more rent , or if he be inabled to retain so much unfold , which without that money he could not do , he looseth nothing . . when a man may without extraordinary sagacity or pains by trading , compass and make more gain then the proportion he payeth for the loan amounteth to , so that to make it certain he hath the hazard of so much more : thus the taking of five or six in the hundred per annum hath never been accounted usury , because any thrifty and frugal man may increase it to more in a years space . as exod. ● . . there is a compensation to be given for time , which certainly must be so much as may be thought the loss of that time hath prejudged the other of , or what in reason it might be thought he would have advantaged himself if he had had that time ; the one goeth upon the ground of lucrum cess●ns ( which school-men grant ) the other of d●mnum emergens . but certainly the fault is much oftner and more ordinarily in the other extremity in taking too much , as the frequent reproofs of the prophets , and the little conscience that is every way made of it , make evident : we would therefore take the pleaded for allowance , with these caveats . . that the gain never be beyond the allowed increase by the law , we may , and sometimes should be below , or within it , but never above or without it . yea , . the rules of charity and equity are not to be broken as they are , when either the poor are not let unto for the supply of their necessity , or only on the same tearms with the rich ; this is against the law , exod. . deut. . and what the lord saith , luk. . . commanding to lend without expectation of any thing , when the borrowers case calleth for it . . no increase would be exacted from these that neither gain by increasing or retaining their own portion , but when what is gained is imployed for their necessary sustentation ; or when without their desire , and not by negligence , they are put to straits , or cannot command their own , or their own is but little , and will not bear their giving of increase , and sustain themselves too , in this case it is their life and bread , nothing is to be exacted , as it is deut. . . folks would not so empty their hands by lending to rich folks all , ( if they may spare any ) as to be incapacitated to lend freely to the poor , for so men may frustrate the great end of this command , and fail against the rules of charity . . there is unlawful usury , and to be guarded against , when men consider not what use the borrower maketh of money , how he debaucheth and spendeth it , if so be their increase be sure , or consider not if by emergent providences the borrower , without his own fault , lost much ; for equity faith that consideration ought to be here , and we should not be swayed only by our own gain . . folks would not make a trade of this ordinarily ( which is but for necessity ) either to inrich themselves , or to keep themselves idle , and to prejudge lawful callings ; it would be either when anothers necessity calleth for it , or our inability other ways to trade , warranteth it , as if it be by weakness , or under-age , and the like , as is that of orphans , widows , ministers , and others , who by their stations are kept up from other tradings , and yet allowed to provide for their families ; who may otherwayes do , may not , cannot so plead for exception . . folks would be swayed to lend or not lend , not according to their own security onely , but also according to the borrowers necessity , and their own duty , as the lords word , luke . plainly holds forth . the ninth command . exodus . . thou shalt not bear false witness against thy neighbour . the lord having in the fore-going commands directed us how to walk with others in reference to their honour , life , chastity , and estate : now because men and humane societies are greatly concerned in the observing of truth and ingenuity , he cometh in this command to direct us how to be tender of this , that by us our neighbour be not wronged in that respect , but that on the contrary all means may be used to preserve truth for his good , to prevent what may load his name , and to remove what lyeth on it . the scope of it is the preservation of verity and ingenuity amongst men , coloff . . . l 〈…〉 e to another , ephes . . speak every man the truth . &c. and vers . . speak the truth in love : because if otherwayes spoken , it is contrary to the scope of this command , which is the prefervation of our neighbours name from a principle of love : the sin forbidden here is expressed by false witness bearing , which is especially before judges , because that is the most palpable gross way of venting an untruth , under which ( as in other commands ) all the lesser are forbidden . although there be many forts of sins in words , whereby we wrong others , yet we think they are not all to be reduced to this command , for injurious and angry words belong to the sixth command , and filthy words to the seventh ; but we take in here such words as are contrary to truth , and fall especially under lying or wronging of our neighbours name : now truth being an equality or conformity of mens words to the thing they speak , as it is indeed , and in it self : and lying being opposite thereto , we may consider it two wayes , . in reference to a mans mind , that is , that he speak as he thinketh in his heart , as it is psalm . . this is the first rule whereby lying is discerned , if our speech be not answerable to the inward ●onception which it pretendeth to express , and this is that which they call f●r●●le 〈◊〉 or a formal lye , which is an expressing of a thing otherwayes then we think it to be , with a purpose to deceive . then . there must be a conformity in this co●●●ption to the thing it self , and so men must be careful to have their thoughts ofthi●gs suitable to the things themselves , that they may the more safely express them , and thus when there is a disconformity between mens words and the thing they seem to express , it is that which they call materiale mendacium , or ● material lye , and a breach of this command that requireth truth in mens words , hoth as to matter and manner . that we may sum up this command ( which is broad ) into some few particulars , ●e may consider it first , as it is broken ▪ . in the heart , . in the gesture , . in write● . in word . first ▪ in heart a man may fail . . by suspecting others injustly , this is called evil sur●●izing , tim. . . or as it is in the original , evil suspition ; which is when men are suspected of some evil without ground , as potiphar suspected joseph , or it is jealousy , when this suspition is mixed with fear of prejudice to some interest we love , so her●d was jealous when christ was born , and the neighbouring kings when jerus●lem was a building . there is , i grant , a right suspition , such as solomon had of 〈◊〉 and wherein gedalia● failed , in not crediting jo●annans information anent is●●els conspiracy against his life . . by rash judging and unjust concluding concerning a man● state , as jo●s friends did ; or his actions , as eli did of hanna● , saying ▪ that she wa● drunk , because of the moving of her lips : or his end , as the co●i●t ●i●●s did of paul , when he took wages , they said it was covetousness , and when he took not , they said it was w●nt of love , see rom. . and corinth . . &c. . by b●●●y i●dging , too soon passing sentence in our mind from some seeming evidence of that which is onely in the heart , and not in the outward practise , this is h●t to judge before the time , and hastily , matth. . . . there is light judging , laying the weight of conclusions upon arguments or midses that will not bear it , as johs friends did , and as the bar●a●ians suspected paul , when they saw the viper on his hand , to be a 〈◊〉 acts . thus the king abasuerus trusted hamans calumny of the je●s too soon . . the breach of this command in the heart may be when suspicion of our neighbours failing is kept up , and means not used to be satisfied about it , contrary to that matth. . . if thy brother offend thee , &c. and when we seek not to be satisfied , but rest on presumptions , when they seem probable . secondly , in gesture this command may be broken , by nodding , winking , or such like ( and even sometimes by silence ) when these import in our accustomed way some tacite si●istrous insinuation , especially when either they are purposed for that end , or when others are known to mistake because of them , and we suffer them to continue under this mistake . thirdly , by writing this command may be broken , as e●ra . . neb. . . where calumniating libels are written , and sent by their enemies against the jews and nehemiah ; in which respect many fail in these dayes . fourthly , but words are most properly the seat wherein this sin is subjected , whether they be only or meerly words , or also put in writing , because in these our conformity or disconformity to truth doth most appear . . lies are commonly divided into three sorts , according to their ends : . there is mendacium perniciosum , a malitious or pernitious lye when it is hurtful to another , and so designed , as were the lies of those that bare witness against christ and of ziba against mep●ibo●●eth . . there is efficios●●● mendaci●● , or an officious lye , when it is for a good end , such was the midwives lye , exod. . . thus the denying of a thing to be , even when the granting of it would infer hurt and damage to another , is contrary to truth , and we oughtnot to do evil that good may come of it , and it overturneth the end for which speaking was appointed , when we declare a thing otherwayes then we know or think it to be ; and as no man can lye for himself for his own safety , so can he not for anothers ; thus to lye even for god is a fault , and accounted to be talking deceitfully and wickedly for him , when ●o keep off what we account dishonourable to him , we will assert that he may , or may not do such a thing , when yet the contrary is true , job . . . . there is j●cos●m mendacium , when it is for sport to make others laugh and be merry , which being sinful in it self can be no matter of lawful sport to make others laugh . . we may add one more , and that is mendacium temerarium , when men lye and have no end before them , but through inadvertency and customary loosness , speak otherwayes then the thing is , this is called the way o● lying , psal . . . and is certainly sinful : as when they told david when a●non was killed , that all the kings sons were killed , being too hasty in concluding before they had tryed . . consider lyes or untruths , either in things doctrinal , or in matters of fact : in things doctrinal , so false teachers and their followers are guilty , who teach and believe lies , so such teachers are said . tim. . ● to speak lyes , and so when they foretel vain events , this is a high degree of lend lying on the lord , to say he meaneth or sayeth another thing then ever he thought , or then ever came into his heart , and to pretend a commission from him when he giveth no such commission . in matters of fact , men are guilty when things are said to be done when they are not done , or otherwayes done then they are done indeed . . we may consider this sin in mens practise , either in reference to god , so hypocrisie and unanswerableness to our profession is lying ▪ psal . ● . . and isa . ● . . or we may consider it as betwixt man and man , which is more properly the scope here : again , we may consider the wronging of a man three wayes , . by false reports , speaking what is indeed untruth ; . by ●ai● reports , which tend to his shame ; so deut. . . this command is repeated in these words , thou shalt not take up any witness ( as it is in the original ) against thy neighbour . . when the reports are malicious , whether they be true or false , and intended for that end , that our neighbour may lose his good name . further , consider it in reference to the person guilty , either as he is . the raiser or carrier of a tale , true or false ; yet tending to the prejudice of his neighbour ; thus he is the maker of a lye : or . as he is a hearer or receiver of tales , prov. . . thus he is to lying as a resetter is to theft , and would not men hear tales , few would carry them , whereas when men will hearken to lyes , especially great men , all their servants ordinarily become wicked tale-bearers and whisperers : or . as he is the sufferer ( albeit he be not the venter ) of a lying tale to pass on his neighbour , ( so he loveth a lye , as it is revel . . . ) or but faintly purgeth him of it , but letteth it either lye on him , or possibly taketh it up and repeateth it again , which is condemned , psalm . . where a man that taketh up an evil report of his neighbour , even when others possibly have laid it down , is looked upon as a person who shall never dwell with god : thus one inventeth alye , another venteth and outeth it , and a third resetteth it , like coyners , spreaders and resetters of false money ; for , that one said such a thing , will not warrant our repeating of it again . . we may consider wrongs done to our neighbour by words , as unjust and without all ground , and so a lye is a calu●●ty , as was that of z●ba , made of his master mephibosheth , this is in latin calumnia : or when there is ground , yet when they are spoken to his prejudice , this is convitium , if especially in this they suffer for the truths sake ; or , if after repentance , former faults be cast up to a person , as if one should have called paul a blasphemer , shall even after his conversion and repentance , of this was s●imei guilty by railing on david . . both these sorts of lyes are either spoken or received , and not afterward rejected , as david too hastily received that false report made of mephibosheth by his servant ziba , and thinking it not unlikely , because the reporter made it seem to be so , did therefore conclude it was truth , and did not reject it afterwards ; or when at first received , yet after upon better information it is rejected . . again , this wronging of our neighbour by words is either of him when absent , and this is backbiting , which often is done under pretence of much respect ( that the report may stick the faster ) in such like words as these ; he is one i wi●h well , and should be loath ●o have him evil reported of , but this is too evident , this is the truth , &c. this is susurrare , to whisper . or , it is of him when present , so it is a reproach and indignity , or upbraiding . . again , this backbiting and reproaching is either direct , so that men may easily know we hate such persons , or it is indirect , granting some what to his commendation , and using such prefaces as in shew bear out much love , but are purposely designed to make the wound given by the tongue the deeper , such persons are as butter in their words , but as sharp swords in their hearts , this is that dissembling love which david complaineth of . . sometimes this reproaching and slandering of our neighbour is out of spleen against him , and is malicious ; sometimes out of envy to raise and exalt ones self on the ruines of another ( this is grassari in famam proximi ) sometimes it is out of design , thereby to insinuate upon them whom we speak unto , as to signifie our freedom unto them , to please them , or praise them , by crying down another , that is to serve the itching humour of such who love the praise of others , when it may be we know no faults of those we speak to , yet never open our mouth to them of one of these , nor are we free with them anent them if the things be true . . we may break this command by speaking truth , . for an evil end , as doeg did psal . . . . by telling something that is truth out of revenge . when it is done without discretion , so it shameth more then edifieth . christs word is , matth. . . tell him his fault betwixt thee and him alone : and we on the contrary make it an upcast to him , this certainly is not right . . when it is minced , and all not told , which if told might alleviate ; or construed and wrested to a wrong end , as did the witnesses who deponed against christ . we may break this command , and fall in the extremity of speaking too much good of , or to , our neighbour , as well as by speaking evil of him , if the good be not true ; and here cometh in , . excessive and rash praising and commending of one , . beyond what is due , . beyond what we do to others of as much worth , this is respect of persons ; . beyond what discretion alloweth , as when it may be hurtful to awaken envy in others , or pride in them who are thus praised : . praising inordinately , that is before a mans self , or to gain his affection , and that possibly more then when he is absent and heareth not ; much more is it to be blamed when spoken groundlesly , this is flattery , a most base evil , which is exceedingly hurtful and prejudicial to human societies , yet exceeding delightful to the flattered : . we fail in this extremity , when our neighbour is justified or defended , or excused by us in more or less when it should not be . . under this sin forbidden in the command , cometh in all beguiling speeches , whether it be by equivocation , when the thing is doubtfully and ambiguously expressed ; or by mental reservation , a trick whereby the grossest lyes may be justified , and which is plainly aversive of all truth in speaking , when the sentence is but half expressed ; as suppose one should ask a romish priest , art thou a priest ? and he should answer , i am no priest ; reserving this in his mind , i am no priest of baal : for by giving or expressing the answer so , an untruth and cheat is left upon the asker , and the answer so conceived doth not quadrat with the question as it ought to do , if a man would evite lying . this falshood may be considered with reference to things we speak of , as in buying or selling , when we call a thing better or worse then it is indeed , or then we think it to be ; ah ! how much lying is there every day this way with many . under this sin forbidden in this command are comprehended , . railing , . whispering , . tale-bearing ( spoken of before , ) . the tatling of busie bodies , that know not how to insinuate themselves with others , or pass time with them but by telling some ill tale of another ; . praevarication , which is the sin of persons who are unconstant , whose words goe not all a like , saying and unsaying ; saying now this way , and then another way , of the same thing , their words clashing together , and they not consisting with themselves . . consider falshood or false-witness bearing , as it inferreth breach of promise , which is forbidden , psal . . . when on performeth not what he promiseth , or promiseth that which he intendeth not to perform , which is deceit and falshood . . as we may sin in speaking against others so we may in respect of our selves many wayes : . when we give occasion to others to speak evil of us , . cor. . cor. . . . when we are not careful to entertain and maintain a good-name , and by suitable wayes to wipe away what may m●●t the same : it is generally observed , that while men have a good name , they are desirous and careful to keep it , and when they have lost it , they grow careless of it ; we ought not to be prodigal of our names more then of our lives or estates , for the loss of them incapacitateth us much to edifie others . . when we vainly boast of our selves , and set forth our own praise , that is , as if a man should eat too much honey , prov. , . . when we will not confess a fault , but either deny , excuse , or extenuate it ; this joshua exhorteth achan to eschew . . when we say that things are worse with us then indeed they are , and deny , it may be even in reference to our spiritual condition , somewhat of gods goodness to us , and so lye against the holy ghost . . when we are too ready to entertain good reports of our selves , and to be flattered , there is ( if to any thing ) an open door to this in us ; and as the heathen seneca said , blanditi● cum excludu●t●r placent , so may it be ordinarily seen that men will seemingly reject what they delight should be insisted in ; there is in us so much self-love , that we think some way ▪ that men in commending us , do what is their duty , therefore we often think them good folk because they do so , and men that do not commend us we respect them not , o● but little or at least less then we do others ; because we think they are behind in a duty by not doing so , and which is very sad , and much to be lamented , few things do lead us to love or hate , commend or discommend ( and that as we think not without ground ) more then this , that men do love and commend , or not love and commend us . . we also may by with ▪ holding a testimony to the truth , & by not clearing of another when it is in our power to do it , be guilty of this sin . but especially is forbidden here publick lying and wronging of another ●udicially , either in his person , name , or estate , and that ▪ . by the judge , when he passeth sentence , either rashly , before he heareth the matter● , and searcheth it out , which job disclaimeth , asserting the contrary of himself , j●● . . or ignorantly , or perversly for corrupt ends , as being bribed to it , or otherwayes . . by the recorder , writing grievous things , isa . . . or making a clause in a decree , sentence , or write ▪ more favourable to one , and more prejudicial to another then was intended : . by the witness●s ▪ who either conceal truth , or express it ambiguously , or refuse to testifie , or assert what is not true . . by the advocat , by undertaking to defend or pursue what righteously he cannot ; or by hideing from his clyent that which he knoweth will prejudge his cause ; or by denying it when he is asked about it ; or by not bringing the best defences he hath . and as to the first point here about advocates , it is to be regrated ( as a great divine in the neighbour-church hath most pathetically , according to his manner , lately done ) as a sad matter , that any known unrighteous c●●●e should have a professed christian in the face of a christian judicatory , to defend it ; but incomparably more sad , that almost ever● unjust cause should find a patron : and that , no con●en●●ous malicious person should be more r●●dy to do wrong , then some lawyers to defend him for a ( dear bought ) see ! i speak not here of innocent mistakes in cases of great difficulty ▪ nor yet of excusing a cause bad in the main from unjust 〈◊〉 b●t ( 〈◊〉 that great man ) when money willhire m●● to plead for injustice , and ●o use the 〈◊〉 〈◊〉 to 〈◊〉 the righteous , a●d ●o spo●l his cause ▪ ●and vex him with delayes for the advantage of their unrighteous clyents , i would not have the conscience of such for all their gains , not their account to make for all the world : god is the great patron of innocence , and the pleader of every righteous cause : and he that will be so bold as to plead against him , had need of a large fee to save him harmless . . by the accuser or pursuer , when unjustly he seeketh what doth not belong unto him , or chargeth another with what he should not , or justly cannot . . by the defender , when he denyeth what he knoweth , or minceth it , &c. and by all of them , when business is delayed and protracted through their respective accession to it , as well as when justice is more manifestly wronged ; this is the end of je●●ros advice to moses , exod. . . that the people may return home , being quickly , and with all convenient diligence dispatched ; which , to their great loss and prejudice many wayes , the unnecessary lengthening of processes obstructeth , and maketh law and lawyers , appointed for the ease and relief of the people , to be a grievous and ●exatious burthen to them ; for which men in these stations and capacities will have much to answer to god , the righteous judge of all the earth , when they shall be arraigned before his terrible tribunal , where there will be no need of leading witnesses to prove the guilt , since every mans conscience will be in place of a thousand witnesses , neither will the nimblest wit , the eloquentest tongue , the finest and smoothest pen of the most able lawyer , judge , advocate , notary or litigant that shall be found guilty there , be able to fetch himself fair off . o ▪ then all the fig-leaves of their fairest and most flourishing , but really frivolous pretences , wherewith they palliate themselves , will be instantly blown away by the breath of that judges mouth , and so be utterly unable to cover the shame of their nakedness in the manifold breaches of this command ; then the greatest stretches of wit , and highest strains of eloquence made use of to the prejudice of truth and justice , will be found and pronounced to be poor , filly , and childish wiles , yea , very fooleries and bablings ; after which , they will not speak again , but laying their hands on their mouths , eternally keep silence ; it will therefore be the wisdom and advantage of the guilty in time to take with it , and resolving to do so no more , to betake themselves , for the pardon of it , to that advocate with the father , even jesus the righteous , who throughly pleadeth , and without all peradventure or possibility of loosing it , doth alwayes carry the cause he undertaketh to plead . in sum , that which in this command in its positive part is levelled at as the scope thereof , is the preserving and promoting of truth , honest simplicity and ingenuity amongst men ; a sincerely and cordially loving regard to the repute and good name of one another ; and a sweet inward contentation , joyful satisfaction and complacency of heart therein ; with a suitable love to , and care for our own good name . the tenth commandment . exodus . . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his ●x , nor his ass , nor anything that is thy neighbours . vnto all the other commands the lord hath subjoyned this , for mans humbling and deep abasement in his fight , and it reacheth further in then all of them , being ( as the words bear ) not about any ●ew object , ( for it is concerning wife , house , &c. ) but about a new way of acting in reference to that object , and condemning directly a sin , not so condemned in any other of the fore-going five commandments , so that it also seems to be added to the other as a full and more clear explication of that spiritual obedience that is required in all the rest . in it we have to consider , . the act , . the object : the act is not to co●et , the apostle expresseth it , rom. . . thou shalt not lust , which implyeth an inordinateness in the heart , as being dissatisfied with what it hath , and so the positive part is contentment and satisfaction with a mans own lot , hebr. . . let your conversation be without covetcusness , and be content with such things as ye have : so that whatsoever motion is inconsistent with contentment , and inordinately desireth or tendeth to a change of our condition , falleth in as condemned here . the object is instanced in some particulars generally set down , such as our neighbours house , his wife , then his servants , &c. under which ( as the general following cleareth ) are comprehended all that concerneth him , his place and credit , or any thing that relateth to any of the former commands . thou shalt not grieve that he is well , nor aim at his hurt , nor be discontent that thy own lot seemeth not so good . and as for the reason why this command is added , its scope holdeth it forth , which seemeth to be this , i not onely require you ( as if the lord had said ) not to steal from him , and not to let your mind run loose in covering what is his , as in the eighth command , not only to abstain from adultery or determined lust in the heart , as in the seventh command , and not onely the abstaining from wronging of his life , as in the sixth command , and of his name that way spoken of in the ninth command , or wronging of them that are in place and power by such heart lusts in us as are forbidden in the fifth command ; but i require such holiness that there be not any inordinate lust or motion entertained , not having a being in the heart , although it never get consent , but on the contrary , that in reference to all these commands in your carriage towards your neighbour , there be in you a full contentation with the lot that god hath carved out to you , without the least inordinate motion or inclination to the contrary , which may either be inconsistent with love to him , or with contentment and a right composure of spirit in your selves . from this we may see that this command is unreasonably and unjustly divided by papists into two commands , the one relating to the neighbours house , the other to his wife , and what followeth : for , . this concupiscence or lust looketh not onely to the seventh and eighth , but to the fifth and sixth , and ninth commands , there being an inordinate affection towards thy neighbours life and honour , or estimation also ; and it is instanced in these two , because they are more discernible and common : this then sheweth that god taketh in this inordinateness of the heart , under one command , in reference to whatsomever object it be , otherwayes we behoved to say that either the commands are defective , or that there is no such inordinateness to other objects of other commands ( which is absurd ) or by the same reason we must multiply commands for them also , which yet the adversaries themselves do not . . the apostle , rom. . . comprehendeth all inordinateness of heart towards whatsomever object it be in that command , thou shalt not lust , which is , as thou shalt not de●i●e his wife , so nothing else what is thy neighbours . . the inverting the order which is here , in deut. . . where the wife is put first , not the house , sheweth that the command is one , otherwayes what is ninth in the one would be tenth in the other , and contrarily , and so the order of these ten words ( as they are called by the lord ) would be confounded . but the great thing we are mainly to inquire into , is the meaning of this command ; in which papists being loath to acknowledge corrupt natures case to be so desperate as it is , and designing to maintain perfection of inherent righteousness and justification by works , do make this sin of lust , forbidden in this command , a very general thing , and all of us ordinarily are apt to think light of this sin . we would therefore say , . that we are to distinguish concupiscence , and consider it as it is , . spiritual in a renewed man ; for there are motions and stirrings called lustings of the spirit against the flesh , galat. . . . as it is partly natural to man to have such stirrings in him , as flow from the natural faculty and power of desiring , so christ , as man , desired meat and drink : and this being natural , was certainly in adam before the fall , and as the will and understanding are not evil in themselves , so is not this : it is neither of these that this command speaketh of . . there is a sinful concupiscence , called evil concupiscence , coloss . . . and the lusting of the flesh against the spirit , it is this that is here spoken of , the inordinateness of that lust or concupiscibleness , or concupiscible power , turning aside out of its natural line to that which is evil . it is this which god forbiddeth in this command , and setteth bounds to the desiring or concupiscible faculty . . we say there is a two-fold consideration of this sinful concupiscence . . as it is in the sensual part onely , and the inferiour faculties of the soul , as to meet , drink , uncleanness , &c. or , . we may consider it as it reacheth further and riseth higher , having its seat in the heart and will , and running through the whole affections , yea , even the whole man , who in this respect is called flesh in the scripture , galat. . . and there is heresie and other evils attributed unto it , vers . . , . which will not agree to the former , so rom. . , . it is called the law of the members , and the body of death , and hath a wisdom , rom. . . that is enmity against god , corrupting all , and inclining and by-assing wrong in every thing , so that a man because of it , hath not the right use of any faculty within him : this concupiscence , which is seated not only in the sensible , but in the rational part of the soul , is that which is intended here , which is the fountain and head-spring of all other evils ; for , from the heart proceed evil thoughts , &c. matth. . . it is the evil treasure of the heart , matth. . . . we may consider this lust , . as it is habitual , and is even in young ones , and in men when they are sleeping , whereby there is not onely an indisposition to good , but an inclination to evil , it lusteth against the spirit , galat . ● and is enmity to the law of god , rom. . . and lusteth 〈…〉 james . . and 〈…〉 sin , james . . this is the sad fruit and consequent in all men by nature of adams first sin , and hath a disconformity to the law of god , and so is called the flesh , rom. . . and the law of sin and death , rom. . . in the first respect , this sin is a body and a person as it were , an old man , rom. ● . . and in the other , it hath 〈◊〉 in particular , to which it giveth laws , requiring obedience . . we may consider it as ●●ting and stirring in its several degrees ; and . we may say it stirreth habitually , like the raging sea , isai . penult . and as grace tendeth to good , or as fire is of an heating nature , so is this lust still working as an habitual distortion , crook or bending , upon somewhat that should be straight ; or as a defect in a legg , which possibly kytheth not but when one walketh , yet there is still a defect ; or rather it is a venome which is still poysonous ; thus rom. . . it is called the motions of sin in the flesh , . the more actual stirrings of it are to be considered , either in their first risings , when they are either not adverted into and without direct hatred , or actual and formal approbation ; or as they are checked and rejected , as paul did his , rom. . . and corinth ▪ ● . . or as they are delighted in , though there be not a formal consent , yet such a thing in the very mind is some way complyed with , as desirable and pursued after , this is called mor●sa delectatio ; or as they are resolved on to be acted , and when men seek means and wayes how to get the sin committed , after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind , to conquish ( for instance ) such an estate unjustly , or to compass and accomplish the act of filthiness with such a woman . . it may be considered in general , either as the thoughts are upon riches , or covetousness , or filthiness , without respect to any particular thing or person , or as they go out upon them in particulars . . we say we would put a difference betwixt tentations objectively injected by the devil , as he did on our lord jesus , matth. . . and lusts rising from an internal principle , which are most common , see james . . the first is not our sin of it self , except it be . entertained some way , or . not rejected , or . not weighting and grieving us for the ill scent it leaveth behind it ; for we having such conbustible matter within , hardly cometh a tentation in , even from without , but it fireth us , or rather we having the kindling within , the devil cometh but to blow on it , and stirreth that which is in us , hence it cometh , that seldom there is a temptation assaulting , but some guiltiness remaineth , because there is not a full abhorrence of these abominable strangers that come into the heart . . this lust may be considered , either as it is in natural men , where its shop is , and so it is called reigning sin , and the dominion of sin , it is a yielding to sin to obey it in the lust thereof , to obey it willingly , as a servant doth his master , rom . , . or as it is in the renewed and regenerate , so it is indwelling sin , without dominion , and indeavoured to be expelled , a law in the members , and that continually is acting , but counteracted by a contrary lusting , rom. . , . now let us clear . what concupiscence falleth in under this command ; and so . how this differeth from other commands which are spiritual , and reach the heart also ; . we may consider the sinfulness of this lust , and give some advertisements concerning it in its acting , stirring , &c. . under this command we take in habitual lust , even as it disposeth and inclineth to ill in the root of it , though not principally , yet consequently ; because its streams and branches that do flow from , and clear this ●o be the fountain and root , are primarily understood ; and the reasons why it must be taken in here , are because habitual lust in the root is sin ( for so it conceiveth sin , james . . . ) and if it be sin , it must be against some of these commands , which are the substance and matter of the covenant of works , which prescribeth all duty , and forbiddeth all sin . . if this law require absolute purity , then that inclination must be condemned by it , but it requireth absolute purity and exact holiness , even according to gods ▪ image ; therefore that inclination inconsistent with it must be condemned here , seeing in the other commandments , acts that are resolved and fully consented to in the heart , are forbidden . . if the rise of this habitual lust was by this command condemned and forbidden to adam , in looking to the fruit ; and in entertaining that motion , or the indisposing of himself by it to walk with god ; or if this command did forbid him his fall , and the bringing upon himself that lust ; and when it was in him if it was a breach of this command , then it is so to us also ; but certainly adam was enjoyned by this command to preserve himself free of the root of such evils , if the fruits themselves be evil , which is undenyable . . if this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or a transgression of , or disconformity to the law , then it must belong to some command reductively at least ; but the former is certain , and it cannot so properly be reduced to any other command as to this , therefore it is here condemned as sin . . if it lyeth in the heart , and giveth the first sinful rise to actual sins , then it must be forbidden in this command ( for as we now consider it , it preventeth determination , and may be where actual sin is not ) but the former is truth , that it conceiveth other actual sins as the mother of them ( as it is james . . ) therefore it must be forbidden here . . add our blessed lord jesus in his utter want of , and freedom from , all corruption was conformed to the law , and it was a part of his conformity to it , and to this command rather then to any other , that the devil had nothing in him , no , not so much as a mo●us primo primus ( as they call it ) to sin , nor any root from which it should spring . if it be objected , . that this lust is in men antecedently , not only to any formal will of their own , but to all power and ability to help it , or so much as not to will it , and so cannot be supposed to be forbidden to them . answ . . there are many things forbidden them , which now after the fall are not in their power to prevent . . this law is to be looked on as given to man in his innocency , which therefore required of him the keeping int●re and undefaced the image of god , according to which he was created ; and now condemneth him for the want of it , the scope of the law being to point out perfect holiness , without respect to a mans ability , or his present condition , but to his duty , for the performing of which he got a power from god ut first , but through voluntary transgression of the law lost it , and none will deny but if it be a sin to have such a pollured nature , the law must require it to be otherwayes . but . if it be said that it is involuntary . answ . it is true it is not deliberate , but voluntary it is , as having its seat and rise in the will , as well as in other faculties , and therefore the will cannot be thought free . . if it be said that this sin is greater then any sin forbidden in any other of the commands , therefore the command forbidding it ought not to have been last . answ . in some respect it is greater , to wit , in it self , yet in respect of its palpableness and obviousness it is less ; also this command forbidding it , presseth a further degree and step into all that goeth before , and therefore is well subjo●ned . . we comprehend under this command all first motions rising from that habitual lust , in reference to more compleat acts , although they be instantly checked & choaked , and that whether they be in reference to particular objects , or whether they be vaging unsetled motions of any lust in it self sinful ; and that whether there be a delectation or staying on that forbidden object or not , or consenting to it , or resolution to follow it or not , as is evident in paul , rom. . for , . such motions are the births of a a sinful mother , habitual lust : . they have sinful effects and tendencies , they are incitements to sins : . they are sinful in their nature , as being disconformed to the holy law of god , and though they should presently be strangled , yet it is supposed that once they were ; and if they were , they were either good or ill ; if good , they should not have been strangled ; if evil , then they had this inordinateness here forbidden , and that from our own hearts or inventions that gave them being , and therefore they must leave a guilt behind them . . otherwayes these evils forbidden here , would not differ from the spiritual ills forbidden in other commands that forbid lust with consent and delight . . our blessed lord jesus could be capable of none of these , and therefore the having of them must be unsuitable to his image , who was like us in all things except sin . . paul's assertion , rom. . . that he had not known this sin of lust but by the law , maketh it evident that the command speaketh of ●ust not easily discernable ( yea , that he himself discerned it not till he was renewed ( and so it spoke of such lusts as after regeneration , to his sense and feeling , a bounded most : now none can say there were either in him more resolutions to sin , or more delight in them then before , but a quicker sense of these sin●●● stirrings and irritations then he had formerly . . we take in here morosis delectatio , or the entertaining of extravagant imaginations ( as of honour , greatness , lust ; pleasure , &c. ) with delight , where the heart frameth such romances , and pleaseth it self with meditating and feeding on them , which eccles . . . is called the wandring of the desire , and in other places of scripture , the imaginations of the heart of man ( which even nature it self may teach to be sinful ) this properly cometh in as alegg ( to say so ) or member and degree of this sin , and as an evidence of one actually discontented with his own lot ( contentedness with which is the positve part of this command ) and is a whoring of the heart after vanity , in a palpable degree , to satisfie it self in its phantasies and notions ; and this is not only when the heart runneth upon sinful objects , but also vain objects , which david hated , psal . . . for this reilling and roaring of heart is ever upon some other mans portion , at least upon what is not ours , and tendeth ever to the imagining of some thing which is not , as an addition to our good which supposeth discontent with what we have . . we take in here such concupiscence , as though it approveth not unlawful means to prosecute its inordinate designs , yet it is too eager in the pursuit , and discontent when it falleth short ; as for instance , when achab would buy naboths vineyard and pay for it , or a man would marry such a woman lawfully , supposing she were free , and there were consent of parties , &c. the one is not stealing , nor the other adultery , yet both of them suppose a discontent , when the desire of having is too eager , and when there is an inordinateness in the affection or desire after it ; as when one cometh thus peremptorily to desire to have such a thing ▪ , or to wish that such a thing were , i would fain have this or that ▪ o that this or that were , even as david longed for a drink of the well of bethlehem : in a word , we take in all that is opposite to , or inconsistent with satisfaction in our own lot , and love to our neighbour , under which this command , as the rest is comprehended , rom. . . even the least ●●●●ngs of any thing tending that way , or that inclineth to discontentment in our selves . it is true , every desire to have something added to our lot , or amended in it , it not to be condemned , but when it is inordinate ; as . when the thing is not needful ; . when the desire is too eager ; . when the thing too much affecteth , and even discontenteth till it be effected and done . now this being the scope and sum of this command , it may be gathered of how broad and vast extent the breaches of it are : is there one hour wherein there are not multitudes of these evil thoughts flowing , running , and roving through the heart ? ah! what discontents with providences , grudgings , vain wishings , &c. are there ? and although all these , as they reflect on god , are against the first command ; yet as they imply discontment in us with our lot , or as they are risings of heart to evil ▪ ( though wrestled against , and wherein the spiritgetteth the victory ) they are against this command ; so that not only vain imaginations that are formed with delight , but even those that are scarce suffered to breath , yet having once a being , are against this command , and sinful : for , . they break a law , and are disconformed to that which we should be ; . in paul , rom. . ( who yet gave not way to these ) they are called sin and the body of death : . he wrestleth against them , and cryeth out under them , desiring to be quit of them , verse . now if they were only penal , such out-cries and complaints were not so like him , whom a complication of sharpest afflictions could never make once to groan ▪ but this body of death made him to cry out : . they lust against , and oppose the spirit , g●l . . . and so are against the law of god , rom. . and tend to obedience to the law of sin , and further the execution of its decrees : . these are of the nature of original sin , and a branch growing of that root , and so what is born of the flesh is flesh , the branch must be of the nature of the root , if the tree be corrupt , the fruit must be so : . these make way for other sins , and keep the door open for temptations to grosser evils , and give the devil access to blow up the fire : . they keep out many good motions , and obstruct many duties , and indispose for them : . they mart communion with god , who should have the ●ll of the soul , heart and mind ; and sure , if he had his due , there would be no place for these , as there will be none for them among the spirits of the just men made perfect : . these sinful risings in the heart are a great burthen to a tender walker , who groaneth under that habitual lightness and vanity of his mind in the gaddings ▪ whorings , and departings of it from god ; for because of it he cannot get his whole delight u●interruptedly set on him , and though he delighteth in the law of god after the inner m●n , yet he cannot win up to full conformity to it in his practise , or when he would and resolveth to do good , yet , ( ere he wit as it were ) ill is present with him , and his heart is away and on the pursuit of one foolish ●oy and vainity or another : . paul speaking of these lustful stirrings of the heart , doth make it evident , rom. . throughout the chapter , that this command speaketh of such lusts which he had not known ▪ except the law had said thou shalt not lust . now men naturally know that inward assent to sin , even before it be acted is sinful ; yea , paul knew he had such things as these corrupt motions in him , but he knew not that they were sinful , but from the law , and that after its spiritual meaning was made known to him ; and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate , not simply ▪ because they have more , but now having the spirit , and a contrary principle with in , they discern that to be sinful , which they took no notice of as such formerly : . the frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it ▪ for what hour of a mans life , when waking , ( yea , even when asleep , in dreaming a man may be guilty of it , as rivet upon this command acknowledgeth ) or half an hour is free of it ? is ever the mind quiet ? and doth it not often yield consent to these motions ? and how few good purposes are often followed forth ? alace ! but seldome : . the extent of it is great , one may sin this way in reference to all the commands , yea , to as many objects as his neighbour or himself hath things of which they have the possession ; yea , to imaginations about things that have no being , nor , it may be , possibility of being , but are meet chimera's : . the occasions of it , and snares to it , are rife and frequent , nothing we see , but readily it doth , as fire , inflame this lust , so that we have need continually , as it were , to cast water on it ; yea , what thing is there that is in it self lovely and desirable we hea● or read of , that we are not ready inordinately to be stirred towards the desiring of it . . its pretexts and cloaks to hide it self are many , and sometimes specious , so that men are seldom challenged for it , if it come not to the length of being consented to , or at least of a delectation : how often are there wishes in our mouths , and oftner in our hearts , that break this commandment which we observe not ? especially , if they be for knowledge or some good thing in another , or some good thing done by another which commendeth him ; for then , o if we had it ! or , o if we had done it ! is often the language of the heart , and so there is a secret discontent against our neighbour , which often runneth to envy , or at least to a discontent that it is not so with us , and that we are behind in that ; but especially in spiritual things we take liberty for these discontented wishes , also grudgings , that another is free and we are crossed , come in under the sin here forbidden ; as also that which is spoken of eccles . . . of much reading and making many books , when one is desirous inordinately , either to have , or to make many books to vent his knowledge by , especially when it levelleth at what others have done . this inordinacy that is in the motions of the heart , appeareth much , . in the beginnings and stirrings of passions and discontent which often never come abroad , but yet are deep breaches of this command , either as marring that loving and kindly frame which we ought to carry towards others , or as inconsistent with that inward serenity and tranquility that we should conserve in our selves , that dumpishness ( which is ordinarily to be seen in passionate and discontented persons ) often proceeding from , or tending to one of these two , passion or discontent . . it appeareth in bargains , as when we hear of a good bargain or good marriage which another hath gotten , or some good event or issue he hath had in such or such an undertaking , there is a secret grudge that we have not got it , or that we have not had such success . . that thoughtiness and anxious carefulness which often is in bargains making , how they may be sure and most for our advantage , is we conceive especially pointed at here , there is a suitable carefulness , which simply , and in it self is consistent with lawful diligence , but this anxiety sinfully accompanieth it through our inordinacy in it . . it sheweth it self in those many ruings and repentings which often are after things are done , and wishings they had not been done , which are not simply sinful when there is reason for them , but as they are carking and inordinate , as for most part they are in us . we ought to grieve with after ▪ grief and sorrowful sharp reflection for the sin of what we do in all these above said , and others such like ; but its repining against god , and his infinitely wise government , to grudge at dispensations , events , and consequents , which are meer providences . . this inordinacy of heart motions doth much appear in the vexing after-thoughts of , and reflections upon any thing we have done , not so much because of its sinfulness , as because of its bringing shame upon us , or because of its unsuitableness to what our humour aimed at ; and upon this account we are discontented , and have an inordinate and unsatisfied desire of having it other wayes done , and so discontent is the proof and evidence of this lust , discovering it where it is , for because our desire ( though possibly it be confused and for any good , as it is psalm . . ) is not fulfilled , therefore is heaviness and discontent , whereas if it were satisfied , there would be quietness . so then we conceive this command , as to its positive part , doth . require love to our neighbour , and complacency in his prosperous condition , and all such motions as are inconsistent with it , are here forbidden , though they never come to act , and being such as we would not have any others entertaining towards us . . cont●ntinent so that discontent , discouragement , fainting heaviness , anxiety , disquietness and not resting satisfied with our own lot , which is forbidden . hebr. . . are condemned here . . a holy frame of heart , a delight in the law of god , and conformity to it , ram. . . hence these motions are counted opposite to it which were in paul ( although he wrestled against them , as was said ) and are the imaginations of mens hearts , but the serenity and tranquil composure of the heart having every thing subject and subordinate to the law of god , is called for here . . it requireth compleat conformity to the law of god , and exact and perfect love to , and delight in him . thus this command is broken , when there is any stirring of heart inconsistent with perfect love to him and his law : but obedience is given to it when we put off the old man , and put on the new man ▪ created after god , &c. col. . . . and attain unto a stayed , composed , established , and fixed heart , so much commended in scripture . for the difference of this command from the for mer commands , is not in the object , but in the act lust , for determinate lust , for instance , looketh to the seventh command , but here a sort of vaging unsetledness in the thought that cannot be called adultery , as not partaking of that name , yet really is lust , is forbidden , and so also vain wanderings upon ideas and notions come in here under the name of lust , and are sinful , being inconsistent with a composed frame of heart . to close up all ▪ let us consider a little these words , rom. . . i had not known lust except the l●w had said , then shalt not covet : i shal onely premit this one-word , that it is somthing peculiar to this command , that men in nature come not the length of taking it up . paul before conversion knew that the consented ▪ to desire of an unlawful thing was sin , but be knew not this narrow bounding of men to be intended in this command . in the words then you may take up these three , . that there is a great sinfulness and inordinacy in folks hearts , even in the least things , which oft-times they take no notice of . . that generally men in nature do not advert to this , and are never throughly humbled under it . . that there is such an indwelling lust as this , which is spoken of here even in the heart of the believer , and obedience to this command will be as seriously aimed at by him , and he will be as much troubled and affected with the breach of it , as of any of the other commands . as to the first , i shall first interrogate you a few things , . how often is your mind stirring and reeling like the raging sea ? . how often , or rather how seldom , can ye say that these motions and stirrings are conform to the law of god , or consisting with true love to god , and delight in him and in his law ? are there not in your hearts wonderful swarms of vain imaginations that ye cannot give a reason for , and cannot tell how they come in , nor how they go out ? which yet are all breaches of this command . . how often do ye take notice of them , or are suitably affected with them ? . for further conviction of the sinfulness of this , consider the extent of the command . . a man by the breaking of this command may be guilty of the breach of all the rest : . it s extensive , in respect of the occasions a man hath to break it , his eye will look to nothing but this lust will take occasion from it to sin , the hearing of such and such a thing , will by means of this waken a desire to be at it , though the impossibility of acting it may impede his determination : . it is extensive in respect of the continual bad posture the heart is in , so that hardly can a person take a look of it , but he will find this sin of inordinacy in the thoughts in it , and some plagues as effects following on it . . for yet further conviction , consider the greatness of the sin , . in that it not onely runneth after particular objects , the coveting whereof is against the other commands , but fore-seeth and inventeth objects in the brain , and so this lust is broader then a man hath existent objects to it , as when he desireth to be rich , but knoweth not how : . we may gather the greatness of this sin , partly from the nature of it , called in scripture , enmity against god , rom. . . party from the brude and product of it , called the fruit of the flesh , partly from the fruit that it bringeth forth , and that is death , it begetteth other sins , not onely by indisposing to duty , but by actual inclining and disposing to evil , so that when the devil cometh to tempt , he hath no more to do but to blow up this fire of lust that is within , and needeth not bring new fire to kindle it . our scope in all this is to bring you to know that such a thing as this inordinate lust is in you , and that it is exceeding sinful ; ye cannot deny but the devil and lust stirreth as much in you as it did in regenerate and eminently holy paul , and yet how is it that ye are as quiet as if it were not in you at all ? such serious and sensible souls as have rightly seen this , will loath themselves , as being , because of it , most polluted and unclean , and will cry out , oh! we are vile . for the second thing in the words , folks may be a long time ere they take up this sin , & generally men in nature do not know it : there are many vile sins in the heart that never were deliberate , nor yet fully consented to , when this sin is discovered to paul , he getteth another sight of the nature of sin then he would have believed formerly he could have had ; folks are rarely affected with original s●n , that thwarteth with , and is contrary to the law of god , and seldom burthened with this habitual lust , that stirreth even in believers , because but renewed in part , and so it is but destroyed in part ; and it is a great and gross mistake to think that grace altogether expelleth it here , and it is sometimes their guilt that they-fret and are discontented and discouraged , not so much because of the sinfulness of the sin , as that it should be in their lo● ; for it is one thing to be seriously wrestling against this lust , and bemoaning it , and another thing to have a perplexedness about it ; as when there is a fretting that such a thing is not better done , and yet no serious sorrow , because of the wrong doing of it simply , and in it self considered ▪ and there is an inordinateness wherein the flesh prevaileth , even in complaints of sin , and in desiring good : and so this command regulateth our desire , not onely in reference to the object , but as to the way and manner of pursuing it . as to the third thing in the words , that this lust or concupiscence is in the believer ( as we have just now said ) it is uncontrovertibly clear from what the apostle asserteth of himself , and most bitterly bemoaneth in that chapter , and from the universal experience of the saints , so that we need say nothing more particularly of it then we have said ; onely it may be asked if there be such a concupiscence in the believer , how doth it differ from that which is in natural men ? answ . . sin not onely dwelleth , but commandeth and reigneth in the natural man ; but though corruption dwell in the believer , and may sometimes take him captive , yet he doth not with the bensel of his sould yield to it . . a natural man is wholly one , or if there be any warring or dissention , it is but one lust striving with another , the believer is t●osome ( as they use to say ) he hath two parties or sides , and when corruption prevaileth , grace will be saying , o that it were otherwayes . . the believes discerneth his lusts far better nor he did while unregenerate , and seeth themas so many evil spirits dancing and reeling within him . . this indwelling corruption is one of his greatest weights , yea , it is exceeding weighty , and his most grievous burthen , heavier not onely then all outward afflictions , but even , in some respect , then actual transgressions , for he findeth that he is never sooner off his watch , but his evil inclination setteth on him ▪ this is his exercise , this marreth his peace , and maketh him loath himself , when the world seeth nothing in his conversation reproveable : this did much more pinch and afflict paul then his persecution , and maketh him cry out ▪ what shall i do , o wretched , o miserable man that i am , who shall deliver me from the body of this death ? all the outward afflictions and tribulations that he met with , drew never such a word from him ; he could through grace , rejoyce , yea , glory in the midst of them , but this maketh him cry out of himself as miserable , it being indeed the thing , that in it self , and in the esteem of the child of god , when at himself , maketh him beyond all things in the world look at himself as wretched and miserable , and if faith in christ were not kept up , the believer in this case would despair and give it over ; but it is neither the natural mans exercise , nor yet his burthen . . the natural man hath not a spiritual sense to favour and relish the things of god , and as little inward feeling of his corruption that is opposite to the grace of god , but outward things are only or most sweet to him : the believer relisheth spiritual things ; but remaining corruption mar●eth his satisfaction even in outward things , and the more he finds that he is satisfied with them , he is therefore the worse satisfied with himself ; if he take a glut of satisfaction in them , with more pain he vomits it up again , and it troubleth his stomach , as it were , till he get it cast out ; gods people get not leave to drink with full satisfaction of the things of the world , as natural men do ; for the believer having two parties in him . grace and corruption , whereof , while out of heaven , he is constituted ; what contenteth the one can never content the other : but the natural man having but onely one party , and being wholly constituted of corruption , he hath more delight , not onely in sinful things , but also in worldly things then the believer . the scope of all is to discover your superficialness and overliness in examining your selves , to put you to be more serious in that necessary and useful exercise , and to teach you by what command ye should most examine your selves , even by this tenth command , as being that which will make the clearest & most throughly searching discovery of your selves to your selves , and will best rid marches betwixt you and hypocrites ; to put you in thankfulness to acknowledge , and with admiration to adore the exceeding great goodness of god , in providing and giving a mediator on whom he hath laid all these innumerable iniquities of all his people , which would have sunk them eternally under the unsupportable weight of them ; to let you see how absolutely necessary , how unspeakably useful , and stedable he is to so many wayes , and so deeply guilty sinners ; and withal to lead you to improve and make use of him for doing them away , both as to the guilt and filth of them ; which when god shall , for christs sake , be graciously pleased to do , will not every believing soul have reason to say and sing to the commendation of his grace , who is a god like unto thee that pardoneth iniquity ? bless the lord , o my soul , who forgiveth all thins iniquities , who healeth all thy diseases ; to him that loved us , and washed us from our sin● in his own blood , be glory and dominion for ever . amen . finis . an alphabetick table of the chief contents of this treatise . a. adjuring of men in what cases , lawful and useful . page adjuring of devils , vvhen lawful , and when not . adjuring unre●sonable creatures in what sense lawful . advocates their sin in pleading for unjust causes , and suits . adultery , the evil and aggravations of it . three sorts of it , and which is the grossest . how many wayes one may incur the guilt of this si● . , alms , what obligation lyes upon ●s for giving of alms , or for works of charity . how great a sin , vvhen neglected . wherein this duty consists . who the fitt●st objects for alms-deeds . who are obliged to give alms. after vvhat manner , and in vvhat measure should vv● give our alms. ibid. general rules directing the time , the manner and proportion of alms. angels , visible representations of them impossible and dangero●s . when they vvere created . anger vvhen lawful , and vvhen not . appealing to god ▪ in vvhat case lawful . apparel how to be used . the sinful abuses of it . , asseverations , such as in conscience &c. whether lawful or not . , attestations vvhen lawful and binding . of attesting god ●s witness . b. back-hiting , mens sin and subtilty in it . baptism , the right administration of it required in the second commandment . how parents 〈◊〉 before the baptism of their children , how in the time of the administration of it , and how after it . several ordinary si●s of the administrators of it enumerated . the ordinary sins of the vvitnesses to it enumerated . ibid. many sins of professors in reference to their own baptism instanced . beasts , the killing of them not forbidden in the sixth commandment . how one may sin in striking of them . ibid. bigamy , how a breach of the seventh commandment . blasphemy defined and distinguished . when its against the father , vvhen against the son , and vvhen against the h. spirit . ibid. blasphemy against the holy spirit , vvhat it is not . what it is . ibid. in vvhat sense this sin is irremissible . how many vvayes on may be guilty of blasphemy . what sins do occasion others , ●specially to blaspheme . ibid. c. calumny what it is . caping or plundering of trading ships , by priva●eers unlawfull even in time of war. charity , see al●e● . chaplains , see families . commandments distinguished . in vvhat sense affi●mative commands oblidge semper , but not ad semper . ibid. . rules to know vvhen affirmative commands bind to present practise . . . rules for the better understanding of each command . , , two mo●e rules added . all these rules summarily contained in five scriptures . why some commands and not others have reasons pressing obedience , annexed . why some have promises annexed . why some have threatnings annexed . ibid. concupiscence . how in the se●sible part of the soul , and how in the rational . of habitual and actual concupiscence , with the degrees of the letter . ibid. habitual concupiscence proved to be forbidden in the tenth command . some objections answered . the first stirrings of concupiscence , though not delighted in , nor c●nsente● to , proved sinfull and against the tenth command . , the sin of these first motions held ou● i● many particulars . , how the inordinacy of these motions discovers it self . how the sin of these is not sufficiently noti●ed . ibid. that m●n in the state of nature can●●t take up the sin of these . how concupiscence in a b●li●ver differs from what it is in other men . ibid. confidence in what sense it may be put in the creature without sin . covetousness what it is how a man may endeavour to increase his estate without the guilt of it some discoveries of covetousness that in the apostles times it brought men under church censure ibid. what coveting is forbidden in the command the prohibition of covetousnes● unreasonably divided by papists into two commands . ib. covenant , every sin against god as our god in covenant is against the first command , as w●ll as sin against god as god d. da●cing the sin of it dayes . none can institute ordinary or fixed dayes for worship throughout the whole , beside the sabbath giving or receiving gifts ●n new-years day , a sinful superstitious custome despair , how a breach of the first comman●ment devil , his injections when 〈…〉 not dreams , see sleep drunkenness , the sin of it shewed in divers respects rules for preventing insobriety in drinking , whereby one may also know when in any measure guilty . how unbecoming all , and whom more especially whether ●n may drink excessively to provoke vomiting for health sake , whether drunk●nness l●ssen the guilt of sins committed in the time of it . of tipling and four-hour ●ing of drinking at making of bargaines of drinking healths ibid. of drinking at the birth of children , and when visiting women in child bed of drinking at like ▪ wakes or dr●gie● . of the multitude of taverns & ale house ▪ du●lls the unlawfulness of them duties we owe to god by the first command , summed up ● these required in the second command , summed up these required in the third command , summed a summary of the sabbath duties , ▪ why our duty to man is as particularly required in the decalogue as our duty to god f. famil●-worship ▪ wherein it consists that the scripture holds this forth is proved at length , . &c. seven reasons proving the necessity of it , that this is required in the fourth commandment , proved various wayes , that this duty is four wayes described in scripture , the right use , and also the abuse of keeping chaplaines the great advantages of conscientious going about family-duties fasting , in what sense a part of gods worship se●eral grounds of fasting ibid. twelve ordinary sins that goes before fasting twenty ordinary sins in fasting ennumerat●d , thirteen instances of ordinary failings after fasting father , how to be understood in the fifth command wh●● lo●e the father owes to the son , and what the son to the father . whether the father or the magistrate should be obeyed when commanding contrary things . ib. fornication , the several sorts of it , with its aggravations frugality what it is : eight characters of it . g. gain ▪ when lawful and honest . , several wayes of dishonest gain ●nnum●rated g●ds , who make unto themselves other gods beside the lord. gluttony , how against the command . divers considerations tending to discover when we sin in eating . to . diver's necessary rules for r●gul●ting our eating and drinking . ● h. hatred of god , how a breach of the first command . ● h●● every sin is interpreted h●●red , and every ●●en●r a hatred of god. . how ●orrupting of gods worship is reckoned hatred of god in a special manner . hair , how sinfully abused . honour , what mentioned in the fifth commandment imports . why honouring our neighbour is commanded before other duti●s of the second table ▪ wh●r●in honouring our neig●bour c●nsists , and what it imports . ibid. h●w honour differeth from love . ibid. whether outward expressions of honour be alwayes necessary , ibid. what is centrary to this ●●nour we owe to our neighbour . . whether wicked men may be honoured . . whether rich men f●ould be honoured . the place jam , ● . , . explained . ibid. how the honour we owe in a good man , differs from that we owe to others , alike in outward respects . ibid. whether we may seek our own honour , and how . how we should prefer another to our selves . . humility required by the fifth command , a threefold consideration of it . how the pagan moralists were strangers to it . the advantages of it . in what things its most necessary . the opposites of it . . to i. idleness , the sinfulness of it . , idolatry , . distinctions of it . , five wayes of more subtile heart idolatry . how to discover each of these . , the ordinary objects of this great idolatry instanced in . particulars . what be the most subtile idols shewed in six particulars . a twofold idolatry , especially forbidden to the israelites and condemned in them . the idolatry forbidden in the second command in six particulars . . jealousie , what it importeth , and how attributed to god. , ignorance of the law. the sad effects of it . . how a breach of the first command . several distinctions of it explained . ibid. how it ex●useth and how not . images of any of the persons in the bl●ssed trini●● proved to be unlawful . objections answered . , ● the command forbidding images , proved to be distinct from the first . what images may be ●awfully made . ibid. when are images of creatures abused . images of heathen gods , as m●rs , cupid ▪ &c. prohibited . impatience ▪ ●ow it appears , and how a breach of the first command . imprecations ; whether lawful or not . incest , when committed , and wherein the unnaturalness of it stands . k. knowledge of god required in the first command . . see ignorance . l. law , the excellency and usefulness of it . how the moral law obligeth ●s now . the distinction of the decalogue as a law , and as a covenant cleared . how the law was given to adam in innocency , how to israel , and how is believers now . the extent of the law shewed in seven respects . several wayes of abusing the law. some directions for right using of it . ibid. like-makes and dr●gies , the sinfulness of them . lots or lotting defined . how the use of them concerns the third command . several divisions of lots , and which of them are lawful ▪ which not . . what is necessary to lawful lotting . cautions for preventing abuse of them . , lusory lots proved unlawful . , , some objection ▪ an wered . ibid. love to god , why called the first and great commandment . what love may be allowed to the creature without breath of the first command . whether we ought to love all man alike . in what respects may we make a difference . ibid. what are the grounds of a lawful difference in our love. how love to the godly , differeth from common love to others . ibid. how we may love wicked men . ibid. what self love is lawful what not . lust how early it entred into the world . several degrees of unnatural lusts . see concupiscence . lye , what it is ▪ and when one is guilty of it . four sorts of lyes . how many wayes we wrong our neighbour by lying . of lying in court of justice , how the judge and how the advocate may be guilty as well ●s a false witness . life , the taking away of our own , cleared to be forbidden in the sixth command . how many wayes one may be guilty of this ibid. how we may sin against the bodily life of others . how against the life of their souls . , how against their life of contentment . m. marriage , how many wayes men sin in contracting of it . how one may sin against the seventh command , even in a married state . ibid. how one may sin in dissolving of marriage . , mother , vvhy mentioned in the first command . moral , all the precepts in the decalogue not moral in the same sense . see sabbath . murther , several distinctions of it . how its committed in the heart , how i● words , gestures , deeds . , how magistrates may be guilty of it . ibid. self murder how forbidden . see life . n. name , what is meant by the name of god. what it is to take this name in vain . what is necessary to the reverent mentioning of the name of god. ibid. why the taking of this name in vain , is so peremptorily prohibited . eight ordinary wayes of taking the lords name in vain . . how the name of god is taken in vain in ordinances and duties . how to prevent this sin in duties . how ●o● know vvhen guilty of it . why the taking of god ▪ name in vain , i● so threatened and punished even beyond other sins . . how it comes that this sin is so ordinary . , directions for the prevention of it . ibid. neighbour to be honoured and loved . how vve should love and honour our neighbour . . see honour and love . o. oath , five things to be considered in it . how one oath differs from an asseveration . that its unlawful to swear by angels , saints , or other creatures proved . ibid. the difference between promissory and assertory oaths , and between promissory oaths and vows , shewed . , a threefold matter of an oath , and a threefold occasion of swearing . ibid. of expresse or tacite conditions in all promissory oaths . w● ther indefinite oaths , such as these imposed in colledges , in corporations , or such as souldiers take to their officers , be lawful . what does not lose the obligation of promissory oaths , . particulars instanced . . what oaths are null and of no force . four cases vvherein the obligation of a lawfull oath ceaseth . why vvicked men keep their sinful oaths much more strictly then they do lawful oaths . ibid. what an oath super addeth to a promise . ibid. obedience . the difference between obedience to the moral law as it respects the covenant of grace , and as it respects the covenant of vvorks . see duties , command , law. omens and observations vvhen sinful and superstitious . how superstitious observations may be made of a word of scripture . oppression shewed to be a sort of rapine , and against the . command . obtestations vvhen lawful and binding , and how vve may also sin in them . p. perjury , several sorts of it , and several vvayes how one may become perjured whether one that necessitates another to swear , vvhen he has a suspicion that other vvill forswear himself , become acessory to his perjury . see oath . poligamy , how a breach of the seventh command . poverty , how men sinfully bring it upon themselves , and so violate the eighth command punishment of the iniquities of the fathers upon the children threatned in the second command , proved to mean spiritual and eternal punishment especially . three considerations for clearing how the lord does th●s punish children for the parents sin . . five ends for which the lord threatens the posterity of vvicked men . ibid. how children become guilty of the parents sin , and vvhat special need some have to repent of the sins of their ancestors . praising of god required in the . command our ordinary failings before the going about this duty . ibid. many failings in the performances of this duty enumerated . , our failings after praising prayer required by the second commandment many sins before prayer instanced . many ordinary sins in prayer . ibid. many sins while joyning with others in prayer , enumerated . many ordinary sins after prayer , instanced in . preface [ i am the lord thy god ] a preface to all the commandments ▪ but more especially to the first command . pride , in what things it appear . ● see humility . promises , vvhy annexed to some commandments rather then to others . why the fifth command is called the first command , with promise . what comfort the promise made in the second command , to the thousand generations ▪ &c. affords to believing parents , and their children what is the meaning of the promise annexed to the commandment , and how to be understood . what advantage a believer under the new testament , ●as by such temporal promises ▪ see vows . r. rapine , what it is . religion , how concerned in the duties we o● to others . riches , ten prejudices that come by them . ● right , vvhether a vvicked men has it , to any thing here . , s. sabbath , the observation of it a moral duty . three considerations for clearing the morality of it ▪ the morality of it proved from the scriptures way of speaking of it in general . the prophesies , ezekiel . , , . chap. considered . , matth. . . considered . . proved that all the . commandments are moral , and consequently this . this cleared from matth. . . jam. . . , . several peculiar remarks upon the fourth commandment , confirming the morality of it . , . four arguments drawn from scripture to prove this . , four notable witnesses to this truth . , objections answered . remembring of the sabbath imports four things . , how to reckon when the sabbath begins and ends . , what proportion of it should be bestowed on spiritual duties . several considerations tending to clear , that the fourth commandment intended not the seventh , but a seventh day primarily . , six arguments for evincing this . to some objections answered . several considerations for clearing when the sabbath begins . , divers arguments to prove that the sabbath begins in the morning , and continues till next morning . . to . . that the sabbath may be changed from the seventh day to the first ▪ proved not deregatory from the ▪ commandment . , . that it was convenient , that the day should be changed , proved . ● . that the change should be to the first day of the work ▪ proved most convenient . . that the seventh-day sabbath was actually changed to the first day proved . to . that this change is not by humane , but divine institution proved . . to . that this change was made by christ from the very day of his resurrection , proved to be probable . how the lord did sanctifie the sabbath , and we ●ought to sanctifie it . what works are lawful ●n the lords day . , eighth caveats for preventing the abuse of what liberty god allows on that day . , what is meant by a sabbath days journey . what resting on the sabbath imports , and from what we must rest . , that we are equally oblidged to the sanctification of the sabbath as they were of old . . an objection answered . wherein the peculiar holiness required on the lords day consists . , what preparation is necessary for the sabbath . particular directions for sanctifying the lords day from morning to evening . , what 's to he done vvhen the sabbath is over . how the lord blesses the sabbath . , why he has yet apart a day to himself . how magistrates are by the letter of the fourth commandment oblidged to take care that the sabbath 〈…〉 all that are under them ▪ , six aggravations of the sin of sabbath breaking . in what sense sabbath breaking i● a greater sin then the breath of any command in the second table . several vvayes vvhereby ●●e sabbath is prophaned . , some directions for preventing this sin . sacraments ▪ the right administration of them required in the second command . eighth observations concerning the sacraments in general . , five ends and uses of the sacraments . , , how the sacraments seal the proposition of a practical syllogisme , how the assumption , and how the conclusion . how we sin by saying too much weight on the sacraments 〈◊〉 several failings instanced in . how vve sin undervaluing of them seventeen vvayes ennumerated . , how vve sin in not receiving the lords-supper . many ordinary sailings before the participation of this ordinance , ennumerated . many sins on the receiving of the lords-supper instanced . many sins after partaking of this ordinance instanced . whether the admission of scandalous persons does pollute the ordinance . ▪ to sins forbidden in the first command . . ▪ how vve may find out the sins against the first command . sins forbidden in the second command . , sleep , whether we may not contract the guilt of sin vvhen sleeping . answered affirmatively . the difference between the case of sleeping ▪ men , and mad-men . ibid. seven arguments to prove the affirmative answer to the question , , , swear , see oath . superstition , see omens and observations , superiours vvhy called fathers and mothers . t. tables of the division of the moral law into two tables . three observations on the connexion of the two tables . four criptures that help to understand the second table . ibid. temperance in eating and drinking stands not in an indivisible point . see drunkenness . theft , what that forbidden in the eighth command ▪ is , with the several sorts of it . four sorts of theft more strictly taken , twent● five vvayes of stealing , or wronging the goods of others . , to how m●n sin against the command ▪ in reference to their own goods . whether theft ought to be punished with death . , threatnings why annexed to some commands , and not to others . what the meaning of the threatning annexed the ▪ command . how the threatning annexed to the . command ▪ is to be understood . see punishment . trading ▪ the lawfulness of it , and how to be managed . some general rules for right buying and selling . . w. word , the right hearing of it required in the . command . how many wayes we sin before the hearing of the word . ibid. many sins while hearing the word instanced . , many instances of sin ●s●e● ▪ the hearing of the word ▪ how a word of scripture may be superstitiously abused . worship of god , the difference between that enjoyned in the first command from what is enjoyned in the . command . , worship of images among the heathen two ●old . some distinctions of divine worship . ibid. how religious worship differeth from civil or politick . worshipping of god by images , proved unlawfull . ibid. the heathens way of worshipping images considered . ibid. the place deut. . . considered . the i●ralites worshipping the calf in the wilderness ▪ micas images , jeroboams calfs , the high places in juda considered . that such a way of worshipping god , is forbidden in ▪ ●he . command ▪ proved by five arguments . exceptions answered . ibid. will worship prohibited in the ▪ command . see more in idelatry ▪ images . unbelief , how a breach of the first command ▪ usury how forbidden . all gain by lending of money , neither contrary to equity nor charity . six considerations for clearing this . ibid. on what grounds usury might be forbidden peculiarly to the israelites . ibid. several inconveniences that follow the asse ting the unlawfulness of all profit by lent ▪ mony . whether one that lends money may contract for so much gain . ● some cautions to prevent abuses in this . , vows not only lawful , but in some cases necessary , proved . in what cases and what things lawful , and how to be gone about . , how they bind in moral duties , and how in accessory helps to duties . how and in 〈…〉 and for holiness as baptism , or others occasions , ●ind . . how the breech of them aggravates sin . . whether these aggravations render it more eligible not to vow at all . whether the simple 〈◊〉 of duty be a lesser sin , then the doing contrary to our vows whether one under conviction of failing in performing vows , can keep up his peace . how we may be helped to perform our vows to the lord. finis . another ballad called the libertines lampoone, or, the curvets of conscience to the tune of thomas varner, or / written by the authour of the geneva ballad. butler, samuel, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) another ballad called the libertines lampoone, or, the curvets of conscience to the tune of thomas varner, or / written by the authour of the geneva ballad. butler, samuel, - . broadside. printed for f.k. and edward thomas, and are to be sold at his shop ..., london : . geneva ballad "attributed to samuel butler"--nuc pre- imprints. reproductions of originals in chetham's library and british library. identified as b in reel guide; in wing (cd-rom, ) as a . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng political ballads and songs -- england. conscience. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion another ballad : called the libertines lampoone : or , the curvets of conscience . to the tune of , thomas venner , or . written by the authour of the geneva ballad as i examin'd my conscience , all by my self ; my head was full of nonsence : after seven times turning , worse then a burning , i found she was a wayward elf. ceremonious oaths , and humane laws offend her , she 's constant as a weather-cock , and as a milstone tender ; e'ne such another protestant , as the old witch of ender . halloo my conscience whither wilt thou go . treason she says is religion , sacriledge zeal ; a crow she calls a pidgeon : she tells you surther , plundering and murther , do service to the common-weal . justice she esteemeth to be a very slow thing , power ecclesiastick , she reckons as a low thing , and for an act of parliament she counts it next to nothing ; halloo my conscience , &c. a nonconformist to please her , lately declar'd : she 's more a prince then caesar ; say what she will say , these fellows still say , she must and ought to be heard . though mallice can corrupt her , and avarice can taint her , pride can blow her up , and hypocrisie can paint her , and when truth cryes her down sedition can saint her . halloo my conscience , &c. changes she can ring a hundred more then are good , else it might be wondred , in the mutations , of these three nations how upon her legs she hath stood . for under the old rumpers she was enforc'd to truckle , cromwel and his janisaries made her glad to buckle , and when the king came in , she got the trick to s●●ckle . halloo my conscience , &c. when smec and the independent began to clash : she could foresee the end on 't ; and as soon as the day first brake at breda , she kept her self out of the lash . although of the surplice she never had a rag on , of all her nimble tricks , this she hath cause to brag on , she pitcht upon her feet when bell fought with the dragon halloo my , &c. quite from bending and bowing , she is declin'd : to theeing , and to thouing , sects and perswasions all modes and fashions , of every sort and kind . she was a brownist lately , an anabaptist newly , and then she fell to plainly , verily and truly : but errors have no end , and factions want a thule . halloo my , &c. such is her intricate winding no man can trace , she loaths to hear of binding : she 's free and willing , although it be by killing to run the fanatick race . he that can restrain her , may fix the stars that wander , cure the fits of jealousie , or gag the mouth of slander : sail without a rudder , and rectifie meander . halloo my , &c. drunk with the doctrine of tub men see how she reels , from men of law to club-men , this way and that way , no man knows what way , unsteadfast as phaetons wheels : in faith none more fervent , in charity none colder , as fiery as bucephalus , and then blind byard bolder : she 's too untame for earth , and none but hell can hold her . i , i , 't is thither , thither , she may go . london , printed for f. k. and edward thomas , and are to be sold at his shop at the adam and eve in little brittain , . a discourse concerning conscience wherein an account is given of the nature and rule and obligation of it : and the case of those who separate from the communion of the church of england as by law established, upon this pretence, that it is against their conscience to join in it, is stated and discussed. sharp, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse concerning conscience wherein an account is given of the nature and rule and obligation of it : and the case of those who separate from the communion of the church of england as by law established, upon this pretence, that it is against their conscience to join in it, is stated and discussed. sharp, john, - . [ ], p. printed for walter kettilby ..., london : . attributed to john sharp. cf. nuc pre- . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- religious aspects -- church of england -- early works to . dissenters, religious -- england -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse concerning conscience ; wherein an account is given of the nature , and rule , and obligation , of it . and the case of those who separate from the communion of the church of england as by law established , upon this pretence , that it is against their conscience to jo●n in it , is stated and discussed . london , printed for walter kettilby at the bishops head in st. pauls church-yard . . a discourse of conscience : with respect to those that separate from the communion of the church of england upon the pretence of it , &c. there is nothing more in our mouths than conscience ; and yet there are few things we have generally taken less pains to understand . we sit down too often with this , that it is something within us , we do not know what , which we are to obey in all that it suggests to us , and we trouble our selves no further about it . by which means , it frequently comes to pass ; that though we have espoused very dangerous errors , or happen to be ingaged in very sinful practices ; yet believing , and acting , as we say , according to our conscience ; we do not only think our selves perfectly right and safe , while we continue in this state ; but are effectually armed against all sorts of arguments , and endeavours that can be used for the bringing us to a better mind . this is too visible in many cases ; but in none more than in the case of those that at this day separate from the communion of the church as it is established among us . though the laws of the land both ecclesiastical , and civil , do oblige them to joyn in our communion ; though many arguments are offer'd to convince them , not only that they lawfully may , but that they are bound to do it : though they themselves are sensible , that many-fold , and grievous mischiefs , and dangers , do ensue from this breach of communion , and these unnatural divisions , both to the christian religion in general , and to our reformed religion in particular , yet if to all these things , a man can reply , that he is satisfied in his conscience that he doth well in refusing his obedience to the laws ; or that he is not satisfied , in his conscience that he ought to joyn with us upon such terms as are required ; this single pretence shall be often thought a sufficient answer , both to laws , and arguments . a strange thing this is ; that conscience , which among other ends , was given to mankind for a preservative , and security of the publick peace ; for the more effectually obliging men to unity , and obedience to laws ; yet should often be a means of setting them at distance , and prove a shelter for disobedience , and disorder : that god should command us to obey our governours in all lawful things for conscience sake , and yet that we should disobey them in lawful things for conscience sake too . it is the design of this discourse to examine what there is in this plea , that is so often made by our dissenters for their not complying with the laws , viz. that it is against their conscience so to do ; and to shew in what cases this plea is justly made , and in what cases not ; and where it is justly made , how far it will justify any mans separation , and how far it will not . and all this in order to the possessing those who are concerned , with a sense of the great necessity that lyes upon them , of using their most serious endeavours to inform their conscience aright in these matters , before they presume to think they can separate from us with a good conscience , which is all we desire of them ; for it is not our business to perswade any man to conform against his conscience ; but to convince every man how dangerous it may be to follow a misinformed conscience . but before i enter upon this disquisition , it will be necessary in the first place , to prepare my way by laying down the grounds , and principles , i mean to proceed upon . and here that i may take in all things , that are needful to be known before-hand , about this matter , i shall treat distinctly of these five heads . of the nature of conscience . of the rule of conscience . and under that , of the power of humane laws to oblige the conscience . and particularly in the instance of church communion . of the authority of conscience ; or how far a man is obliged to be guided by his conscience in his actions . i. and first , as for the nature of conscience , the truest way to find out that will be , not so much to enquire into the signification of the word conscience or the several scholastical definitions of it ; as to consider what every man doth really mean by that word when he has occasion to make use of it ; for if it do appear that all men do agree in their notions , and sense , about this matter ; that without doubt , which they all thus agree in , is the true notion , and sense of conscience . now as to this , we may observe in the first place , that a man never speaks of his conscience , but with respect to his own actions , or to something that hath the nature of an action which is done or omitted by him , or is to be done or omitted , matters of meer knowledg , and speculation , we do not concern our conscience with ; as neither with those things in which we are purely passive ; as neither with actions , if they be not our own . we do not for instance , make it a point of conscience one way or other , whether a thing be true or false ; or whether this or the other accident that befals us , be prosperous or unfortunate ; or whether another man hath done good or bad actions , in which we are no way concerned . these kind of things may indeed prove matters of great satisfaction or disquiet ; of joy or grief to us : but we do not take our conscience to be affected with them . that word never comes in , but with respect to something willingly done or left undone by us ; or which we may do or may forbear . secondly , we may observe that in common speech , we do not neither use this word conscience about our actions , but only , so far as those actions fall under a moral consideration ; that is , as they have the nature of duties or sins , or as they are lawful or vnlawful . always when we speak of conscience in our actions , we have respect to some law or rule , by which those actions are to be directed , and govern'd , and by their agreeableness or disagreeableness with which they become morally good or evil. thirdly , this being so ; the only thing remaining to be enquired into for the finding out what conscience is , is , what can be reasonably thought to be our sense , and meaning , when we use the word conscience , with such application to our actions as we have now said . now for that i desire it may be considered ; that when we talk of our actions as we concern our conscience in them , they can but fall under these two heads of distinction , that is to say , in the first place , we either consider our actions as already done or omitted : or we consider them as yet not done , but as we are deliberating about them . and then secondly , whether we consider them as done or not done ; as past , or future ; yet we rank them under one of these three notions . we either look upon them as commanded by god , and so to be duties ; or as forbidden by god , and so to be sins ; or as neither commanded nor forbidden , and so to be indifferent actions . ( with these last actions indeed conscience is not properly or directly concerned , but only by accident , to wit , as those indifferent actions do approach to the nature of duties or sins : ) our actions , i say , do not touch our conscience , but as they fall under some of these heads . now in all these respects we have indeed different ways of bringing in conscience but yet as it will appear , we mean the same thing by it in them all . first of all when we are considering an action as yet not done ; if we look upon it as commanded by god ; we say we are bound in conscience to do it ; if we look upon it as a sinful action , we say it is against our conscience to do it ; if we look upon it as an indifferent thing , we say we may do it or not do it with a safe conscience . now i pray , what do we mean by these expressions ? i desire that every one would consult his own mind , and deny if he can , that this is the sense of his words . if he saith he is bound in conscience to do this or the other thing , whether he doth not mean this ? that he verily thinks it is his duty to do that action . if he saith that it is against his conscience to do such an action ; whether he means any more than this ? that he is perswaded in his judgment that to do such an action is an offence against god. if he saith that he can do it with a safe conscience whether he hath any other meaning than this ? that to the best of his knowledg , and judgment , the action may be done without transgressing any law of god. this is now undeniably , the sense that every man in the world hath , when he makes mention of conscience as to actions that are not yet done , but only proposed to his consideration . so that taking conscience as it respects our actions to be done or omitted , and as it is to govern , and conduct them ( in which sense we call conscience a guide or a monitor , and sometimes , though very improperly , a rule of our actions ) it can be nothing else in the sense of all men that use that word , but a mans judgment concerning the goodness or badness ; the lawfulness or unlawfulness of actions in order to the conduct of his own life . but secondly if we speak of our actions that are done and past , and consider conscience with reference to them ; here indeed we do a little vary the expression about conscience , but the notion of it is the same we have now given . as for instance , when we talk of peace of conscience , or trouble of conscience , with reference to some action we have done or omitted ; when we say my conscience bears me witness , that i have acted rightly , and honestly in this affair ; or my conscience acquits me from blame , as to this or the other action , or i am troubled in conscience for doing what i have done : if we turn these phrases into other words , we shall find that there is nothing more at the bottom of them than this ; that reflecting upon our own actions , we find that in this or the other instance , we have either acted or omitted , as we are convinced in our judgment we ought to do ; and the remembrance of this is some pleasure , and satisfaction to us : or we have done or forborn something contrary to what we take to be our duty ; and the remembrance of this affects us with grief and trouble . but still , in both these instances of expression , that which we mean by conscience is the same thing , as in the former cases , viz. it is our iudgment and perswasion concerning what we ought to do , or ought not to do , or lawfully may do ; only here we add to it this consideration , that the action which we are perswaded to be good , or bad , or indifferent , is now done or omitted by us , and we do remember it . in the former case , conscience was considered as the guide of our actions . in the latter case it is considered as the witness of our actions . but in both cases , conscience is the judge , and consequently in both cases the notion of it is the same , only with this difference , that in the former it was a mans mind , making a judgment what he ought to do or not to do ; in the latter it is a mans mind reflecting upon what he hath done or not done , and judging whether he be innocent or culpable in the matter he reflects upon . i do not know how to give a clearer account of the nature of conscience in general than this i have now given . this i believe is the natural notion that all men have of it , and there is no expression in scripture about it but what doth confirm this notion . if indeed we put epithites to conscience , and talk of a good conscience or an evil conscience ; a tender conscience or a seared conscience or the like . then it includes more , both in scripture , and in common language , than i have now mentioned . but to give an account of those things i am not now concerned , as being without the limits of our present enquiry . ii. and now we are sufficiently prepared for our second general point which is touching the rule of conscience ; if indeed after what we have already said it be not superfluous to insist upon that . it appears plainly by what i have represented , that conscience must always have a rule which it is to follow , and by which it is to be govern'd . for since conscience is nothing else but a mans iudgment concerning actions , as good , or bad , or indifferent ; it is certain that a man must have some measures to proceed by in order to the framing such a judgment about actions ; that is to say , there must be something distinct from the man himself that makes actions to be good , or bad , or indifferent ; and from which , by applying particular actions to it , or comparing them with it , a man may be able to judge whether they be of the one sort or the other . now this , whatever it be , is that which we call the rule of conscience ; and so much it is its rule , that conscience can be no farther a safe guide than as it follows that rule . if now it be asked what this rule of conscience is , or what that is which makes a difference between actions , as to the moral goodness or badness of them ; the answer to it is obvious to every body : that it can be nothing else but the law of god. for nothing can be a duty but what gods law hath made so ; and nothing can be a sin but what gods law hath forbidden ( the very notion of sin being , that it is a transgression of the law ; ) and lastly we call a thing lawful or indifferent upon this very account , that there is no law of god either commanding or forbidding it ; and where there is no law , there is no transgression . so that undeniably the great , nay i say , the only rule by which conscience is to be governed is the law of god , considered either as it commands actions , or forbids them , or as it neither commands them nor forbids them . but in order to the giving a more distinct account , of this rule of conscience , there is this needful to be enquired into , viz. in what sense we take , or what we mean by the law of god ; when we say it is the rule of conscience . now to this our answer is , that by the law of god , we here understand gods will , for the government of mens actions , in what way soever that will is declared to them . now the will of god is declared to men two ways ; either by nature , or by revelation ; so that the just , and , adequate rule of conscience is made up of two parts the law of nature , and gods revealed law. by the law of nature , we mean those principles of good and evil , just and unjust , which god hath stamp'd upon the minds of all men , in the very constitution of their natures . there are some things eternally good in themselves ; such as to worship god , to honour our parents , to stand to our covenants , to live peaceably in the government , from which we receive protection ; and the contrary to these will be eternally evil ; the heads of all which things thus good in themselves , are writ so plainly , and legibly , in the minds of mankind , that there is no man who is come to the use of his reason , but must of necessity be convinced , that to practice these things will alway be his duty , and not to practice them , will always be evil , and a sin. now all these heads , and principles put together , is that we call the law of nature , and this is all the rule of conscience , that mankind had , before god was pleased to discover his will by more particular revelation . and this is that law , which the apostle speaks of when he saith that the gentiles , who had not the law of moses yet had a law written in their hearts ; by their acting according to which , or contrary to which their conscience did bear witness to them , and did either accuse them , or excuse them . but then secondly , to us christians , god to this law of nature hath superadded a revealed law , which is contained in the books of holy scriptures . which revealed law yet , is not wholly of a different kind from the former , nor doth it at all void the obligation of it . but only thus ; god hath in his revealed law , declared the precepts of the law of nature , more certainly , and accurately than before ; he hath given greater force , and strength to them , than they had before , by the sanctions of greater rewards , and punishments : he hath likewise herein perfected the law of nature , and hath obliged us , in point of duty , to more and higher instances of vertue , than nature did strictly oblige us to : and lastly , he hath added some positive laws for us to observe which were not at all contained in the law of nature , as for instance , to believe in iesus christ , in order to salvation , to make all our applications to god , in the name of that mediatour christ iesus ; to enter into a christian society , by baptism , and to exercise communion with that society , by partaking of the lords supper . and this is that law , which we christians are obliged to , as well as to the law of our natures , and which as it is a summary of all the laws of nature , so indeed is it a summary of all our duty . so that if any man will call it the great , or only rule of christian conscience , i shall not much oppose him , provided that this be always remembred , that , in the third place , when we say that the natural and revealed law of god , is the just rule , by which we are to govern our conscience , or when we say that the law of god , as revealed , and contained in the bible , is to us christians , the just rule . we are so to understand this proposition as to take into it , not only all that is directly , and expresly commanded , or forbidden by either of those laws : but also all that by plain collection of right reason in applying generals to particulars , or comparing one thing with another doth appear to be commanded or forbidden by them . so that by the law of nature , as it is a rule of conscience , we are not only to understand the prime heads , and most general dictates of it , ( which are but a few ) but also all the necessary deductions from those heads . and by the law of scripture , as it is the rule of conscience , we are not only to understand the express commands , and prohibitions , we meet with there , in the letter of the text ; but all the things likewise , that by unavoidable consequence do follow from those commands , or prohibitions . in a word , when we are deliberating with our selves , concerning the goodness , or badness ; the lawfulness , or unlawfulness of this , or the other particular action : we are not only to look upon the letter of the law , but to attend further to what that law may be supposed by a rational man to contain in it . and if we be convinced , that the action we are deliberating about , is commanded , or forbidden , by direct inference , or by parity of reason ; we ought to look upon it as a duty , or a sin , though it be not expresly commanded , or forbidden , by the law , in the letter of it . and if neither by the letter of the law ; nor by consequence from it ; nor by parity of reason ; the action before us , appear either to be commanded , or forbidden : in that case , we are to look upon it , as an indifferent action ; which we may do , or let alone , with a safe conscience ; or , to express the thing more properly , we are to look upon it as an action in which our conscience is not so much concerned as our prudence . iii. having thus given an account of the rule of conscience , that which naturally follows next to be considered , with reference to our present design , is , what share humane laws have in this rule of conscience ? whether they be a part of this rule , and do really bind a mans conscience to the observance of them or no ? which is our third general head. now as to this , our answer is , that though the laws of god be the great , and indeed the only rule of conscience , yet the laws of men , generally speaking , do also bind the conscience , and are a part of its rule in a secondary sense , that is , by vertue of , and in subordination to the laws of god. i shall briefly explain the meaning of this , in the four following propositions . first , there is nothing more certain than that the law of god , as it is declared both by nature , and scripture doth command us , to obey the laws of men. there is no one dictate of nature , more obvious to us , than this , that we are to obey the government we live under , in all honest , and just things . for this is indeed the principal law , and foundation of all society . and it would be impossible , either for kingdoms , or states ; for citys , or families to subsist ; or at least to maintain themselves in any tolerable degree of peace , and happiness , if this be not acknowledged a duty . and then , as for the laws of god in scripture , there is nothing more plainly declared there , than , that it is gods will , and our duty to obey them that have the rule over us ; and to submit our selves to every ordinance of man , for the lords sake , and to be subject not only for wrath but for conscience sake . so that no man can doubt that he is really bound in duty to obey the laws of men that are made by just , and sufficient authority . and consequently no man can doubt that humane laws do really bind the conscience , and are one part of the rule by which it is to be directed , and governed . but then having said this , we add this farther in the second place , that humane laws do not bind the conscience , by any vertue in themselves ; but meerly by vertue of gods law , who has commanded that we should in all things be subject to our lawful governours , not only for wrath , but for conscience sake . conscience is not properly concerned with any being in the world , save god alone , it hath no superiour but him : for the very notion of it , as i have often said , is no other than our iudgment , of what things we are bound to do by gods law ; & what things we are forbidden to do by gods law. so that all the men in the world , cannot bind any mans conscience , by vertue of any power , or authority , that is in them : but now god having made it an everlasting law , both by nature , and scripture , that we should obey those who are set over us , whether they be our parents , or our masters ; and much more our princes , and the soveraign legislative power , under whom we live ; by vertue of this command of god , and this only ; we are for ever bound in conscience , to govern our actions , by the commands , that they impose upon us ; and those commands of theirs are a rule , ( though a consequential , or a secondary rule , ) by which we are to govern our conscience , because they are the instances of our obedience to the laws of god. but then in the third place , this is also to be remembered ; that humane laws do no farther bind the conscience , and are a rule of it , than as they are agreeable to the laws of god. if any law , or command of man , do clash with any law of god ; that is , if it be either evil in it self , or contradictory to the duty of christians , as laid down in the scriptures ; in that case , that law or command , by what humane authority soever it was made or given , doth not bind our conscience , nor is any rule of our actions . on the contrary we are not at any rate to yield obedience to it ; but we are here reduced to the apostles case , and must act as they did ; that is , we must obey god , rather than men , and we sin , if we do not . for since god only hath proper , and direct authority over our conscience , and humane power , only , by delegation from him : and since god hath not given any commission to the most soveraign princes upon earth , to alter his laws , or to impose any thing upon his subjects , that is inconsistent with them . it follows by necessary consequence , that no man can be obliged to obey any laws of men , farther than they are agreeable to , and consistent with the laws of god. there is yet a fourth thing , necessary to be taken in for the clearing the point we are upon , and that is this , that though humane laws , generally speaking , may be said to bind the conscience , and to be a part of its rule : yet we do not assert that every humane law , ( though it doth not interfere with any of gods laws ) doth at all times , and in all cases , oblige every mans conscience to active obedience to it ; so as that he sins against god , if he transgress it . no , it would be a very hard thing to affirm this ; and i do not know what man among us , upon these terms , would be innocent . thus much i believe we may safely lay down as a truth ; that where either the matter of the law is of such a nature ; that the publick , or some private person shall suffer damage , or inconvenience , by our not observing it . or secondly , though the law , as to the matter of it be never so trifling ; nay , though perhaps all things considered , it be an inconvenient law ; yet if the manner of our not obeying it , be such , as gives offence to our superiours , or to any others ; that is , either argues a contempt of authority , or sets an ill example before our fellow subjects : i say in either of these cases , the transgression of a humane law , renders a man guilty of a fault , as well as obnoxious to the penalty of that law. but out of these two cases , i must confess , i do not see , how a purely humane law doth oblige the conscience ; or how the transgression of it , doth make a man guilty of sin , before god. for it is certain if we secure these two points ; that is to say , the good of the publick , and of private persons ; and with all the sacredness , and respect , which is due to authority , ( which is likewise in order to the publick good : ) we answer all the ends , for which the power of making laws , or laying commands upon inferiours , was committed by god to mankind . so that though it be true , that humane laws do oblige the conscience , yet it is also true that a great many cases may , and do happen , in which a man may act contrary to a purely humane law , and yet not be a sinner before god. always supposing ( as i said , ) there be no contempt , or refractoryness expressed towards the governours : nor , no scandal , or ill . example given to others , by the action . for if there be either of these in the case ; i dare not acquit the man , from being a transgressour of gods law , in the instance , wherein he transgresseth the laws of men. for this is that which we insist upon ; that the authority of our governours ought to be held , and esteemed very sacred , both because the laws of god , and the publick good require it should be so . and herefore , wherever they do peremptorily lay their commands upon us , we are bound in conscience so far to comply , as not to contest the matter with them ; nor to seem to do it . and though their commands , as to the matter of them , be never so slight ; nay , though they should prove really inconvenient , either to our selves , or the publick . yet if they stand upon them , if they persist in requiring our obedience to them ; we must yield , we must obey ; always supposing they be not against gods laws . for we are at no hand either to affront their authority our selves ; or to encourage others , by our example , to do it . for to do either of these things is a greater evil to the publ●ck , than our obedience to an inconvenient law can easily be . iv. and now it is time for us to apply what hath been said in general , concerning the rule of conscience , and the obligation of humane laws ; to the particular matter here before us ; that is , the business of church communion ; the obligation of conscience to which , in such manner as the laws have appointed , is the fourth general head we are to consider . this point of the obligation to communion with the church , as by law established , hath been largely handled by several learned men of our church , and particularly it is the argument of one of those discourses which have lately been writ for the sake of our dissenters . thither therefore i refer the reader for full satisfaction about this matter being only just to touch upon it here , as one of the principles we take for granted , and shall proceed upon in the following discourse . and here the proposition we lay down is this , that it is every mans duty , and consequently every man is bound in conscience to joyn in communion with that church , which is established by law in the place where he lives ; so long as that church is a true , sound part of the catholick church , and there is nothing imposed or required as a condition of communicating with it , that is repugn●nt to the laws of god , or the appointments of iesus christ. this proposition is evident , not only because it necessarily follows from the foregoing principle ; which was , that every man is bound in conscience to obey the laws of men that are not contrary to the laws of god ; and therefore consequently a man is bound to obey in ecclesiastical matters , as well as civil ; ( unless it can be shew'd that christ hath forbid all humane authority , whether ecclesiastical or civil , to make any laws or orders about religion ; which i believe never was or can be shew'd : ) but it is evident upon another account , which i desire may be considered . we are all really bound by the laws of iesus christ , and the nature of his religion to preserve as much as in us lyes the vnity of the church : which vnity doth consist not only in professing the same faith , but joyning together with our brethren under common governours in the same religious communion of worship , and sacraments . and therefore whoever breaks this vnity of the church , by withdrawing his obedience from those church governours , which god hath set over him in the place where he lives ; and separating from the established religious assemblies of christians under those governours ; doth really transgress the laws of iesus christ , and is guilty of that sin of schism , which is so very much cautioned against , and so highly condemned in the scriptures of the new testament : unless in the mean time it doth appear to the man , who thus withdraws , and separates , that there is something required of him in those assemblies , and by those governours , and that as a term , and condition of holding communion with them , which he cannot submit to without sin. and this point i do heartily wish was well considered by our dissenting brethren . they do seem often to look upon this business of coming to church , and joyning with us in prayers and sacraments , no otherwise to bind their conscience than other purely humane laws . they think they owe no obedience to the laws in these matters , different from that which they yield to any common act of parliament . and therefore no wonder they often make so slight a business of them . but this is a great mistake , there is much more in these things than this comes to . the withdrawing our communion from the church carrys a far greater guilt in it , than the violating any law , that is purely humane . for though we do readily grant that all the circumstances of publick worship enjoyned in the church , as for instance , the times , the gestures , the forms of prayer , the methods of reading the scripture , and administring the sacraments ; as also the habits of the ministers that are to officiate ; be all of humane institution , and may be altered , and varyed at the discretion of our governours : yet the publick worship it self under publick lawful governours is of divine appointment , and no man can renounce it without sinning against iesus christ , as well as offending against the ecclesiastical laws . a humane law grounded upon a divine , or to speak more properly , a divine law modify'd or clothed with several circumstances of mans appointment , doth create another kind of obligation upon every subject , than a law that is purely humane ; that is to say a law , the matter of which is neither good nor evil in it self , but perfectly indifferent . in the former case , we must yield obedience to the law , as to the law of god ; however it comes clothed with circumstances of mans appointment . in the other case we only yield obedience , as to the command of man ; and for no other reason , than that god in general hath obliged us to obey our superiors . to make this a little plainer , let us for instance take the business of paying tribute , and custom in this nation , in which case there is a complication of a divine law , with a humane , as it is in the case we are now upon . that every subject should pay tribute to whom tribute is due ; custom to whom custom is due ; is a law of god ; as being a branch both of natural and christian justice : but out of what goods we should pay tribute or custom , or what proportion of those goods should be paid , this is not defined either by the law of nature or the law of the gospel , but is left to the determination of the municipal laws of every kingdom . but now , because humane authority doth interpose in this affair , and settles what every man is to pay to the king , and out of what commodities ; doth it therefore follow , that if a man can by fraud or concealment detain the kings right from him , that he incurs no other guilt for this , but only the transgressing of an act of parliament , and the being obnoxious to the penalties , in case he be detected ? no certainly ; for all that the customs in that manner , and form be settled upon the king by humane law only ; yet the matter of that law being a point of natural justice between man and man ; the man that is thus guilty , ought to look upon himself as an offender against the divine law ; as an unjust person before god. and his willingness to submit to the forfeiture of his goods , will not render him less unjust , or more excuseable . the case is much the same as to the matter we have now before us . it is not a meer humane law , or act of parliament that obligeth us to keep the unity of the church ; to bring our children to be made christians by baptisme ; to meet together at solemn times for the profession of our faith , for the worshipping god , for the commemorating the death of our saviour in the sacrament of his supper . all this is tyed upon us by the laws of christ. these things are as much required of us by god , as christians ; as it is required that we should pay the king , and every man , what is due to them , if we would not be dishonest & unjust . it is true that the particular forms , and modes , and circumstances of doing these things , are not commanded , nor prescribed , by the laws of christ , in this instance of church communion , no more than they are prescribed by the laws of god in the other instance i gave : but they are left intirely to the prudence , and discretion of the governours that god hath set over us in ecclesiastical matters ; just as they are in the other . but in the mean time these things thus clothed by humane authority , as to their circumstances : yet being for the matter of them bound upon us by christ himself , we can no more deny our obedience to the publick laws about them , than we can in the other instance i have named . and that man may as well for instance , purge himself from the imputation of knavery before god , that will contrive a way of his own , for the paying his just debts contrary to what the law of the land hath declared to be just and honest : as any man can acquit himself from the sin of schism before god , that will chuse a way of his own for the publick worship , different from , and in opposition to what the laws of the church have prescribed ; always supposing , that the worship established be commanded by just authority , and there be nothing required in it as a condition of communion that is against the laws of iesus christ. the sum of all this is , that it is every mans duty by the laws of christ , as well as the laws of man , to worship god in the way of the church ; so long as there is nothing required in that worship , that can justly offend the conscience of a wise and good christian . and therefore there is more in departing from the communion of the church , when we can lawfully hold it , than meerly the violation of a statute , or a humane law , for we cannot do it without breaking the law of god. nay so much is it against the law of god to do this , that i think no authority upon earth can warrant it . so that even if there was a law made , which should ordain that wilful , causless separation from the established church should be allowed and tolerated , and no man should be called to an account for it : yet nevertheless such a separation would still be a schism , would still be a sin against god ; for no humane law can make that lawful which gods law hath forbid . there now only remains our last general head about conscience to be spoken to , and then we have done with our preliminary points : and that is concerning the authority of conscience , or how far a man is obliged to follow or be guided by his conscience in his actions . when we speak of the obligation of conscience , or of being bound in conscience to do or not to do an action , it sufficiently appears from what hath been said , that we can mean no more by these phrases than this , that we are convinced in our judgment that it is our duty to do this or the other action , because we believe that god hath commanded it . or we are perswaded in our judgment that we ought to forbear this or the other action , because we believe that god hath forbidden it . this now being that which we mean by the obligation of conscience , here we come to inquire how far this perswasion or judgment of ours , concerning what is our duty , and what is sinful , hath authority over us , how far it doth oblige us to act or not act , according to it . now in order to the resolving of this we must take notice , that our judgment concerning what god hath commanded , or forbidden , or left indifferent , is either true or false . we either make a right judgment of our duty , or we make a wrong one . in the former case we call our judgment a right conscience ; in the latter we call it an erroneous conscience . as for those cases where we doubt and hesitate , and know not well how to make any judgment at all ( which is that we call a doubting conscience , but indeed is properly no conscience , unless by accident , ) we have nothing here to do with them , but shall reserve them to another place . here we suppose , that we do make a judgment of the thing ; that is , we are perswaded in our minds , concerning the goodness , or badness of this , or the other action : and that which we are to inquire into , is , how far that judgment binds us to act according to it . now if our conscience be a right conscience ; that is , if we have truly informed our judgment according to the rule of gods law : it is beyond all question , and acknowledged by all the world , that we are in that case perpetually bound to act according to our judgment . it is for ever our duty so to do ; and there can no blame , no guilt fall upon us , for so doing , let the consequence of our acting , or not acting , be what it will. so that as to a right conscience , or a well informed judgment , there is no dispute among any sort of men. but the great thing to be inquired into , is , what obligation a man is under to act according to his judgment , supposing it be false , supposing he hath not rightly informed his conscience , but hath taken up false measures of what god hath commanded , or forbidden . now for the resolution of this , i lay down these three propositions , which i think will take in all that is needful , for the giving satisfaction to every one , concerning this point . first , where a man is mistaken in his iudgment , even in that case it is always a sin to act against it . be our conscience never so ill instructed , as to what is good , or evil , though we should take that for a duty , which is really a sin ; and on the contrary , that for a sin which is really a duty : yet so long as we are thus persuaded , it will be highly criminal in us , to act in contradiction to this persuasion ; and the reason of this is evident , because , by so doing , we wilfully act against the best light , which at present we have , for the direction of our actions ; and consequently our will is as faulty , and as wicked , in consenting to such actions , as if we had had truer notions of things . we are to remember , that the rule of our duty , whatever it be in it self , cannot touch or affect our actions , but by the mediation of our conscience ; that is , no farther than as it is apprehended by us , or as we do understand and remember it . so that when all is done , the immediate guide of our actions , can be nothing but our conscience ; our judgment and perswasion , concerning the goodness , or badness , or indifferency , of things . it is true in all those instances where we are mistaken , our conscience proves but a very bad and unsafe guide ; because it hath it self lost its way , in not following its rule as it should have done : but however our guide still it is , and we have no other guide of our actions but that . and if we may lawfully refuse to be guided by it in one in●●ance , we may with as much reason reject its guidance in all . what is the notion that any of us hath of a wilful sin , or a sin against knowledg , but this ? that we have done otherwise than we were convinced to be our duty , at the same time that we did so . and what other measures have we of any mans sincerity or hypocrisie ? but only this ; that he acts according to the best of his judgment , or that he doth not act according to what he pretends to believe . we do not indeed say , that every one is a good man , that acts according to his judgment ; or that he is to be commended for all actions that are done in pursuance of his perswasion : no , we measure vertue and vice by the rule , according to which , a man ought to act ; as well as by the mans intention in acting . but however we all agree that that man is a knave , that in any instance acts contrary to that which he took to be his duty . and in passing this sentence we have no regard to this ; whether the man was right or mistaken in his judgment , for be his judgment right or wrong , true or false ; it is all one as to his honesty , in acting or not acting according to it . he that hath a false perswasion of things ; so long as that perswasion continues , is often as well satisfied that he is in the right , as if his perswasion was true . that is , he is oftentimes as confident when he is in an error , as when he is in the right . and therefore we cannot but conclude , that he , who being under a mistake , will be tempted to act contrary to his judgment ; would certainly upon the same temptation act contrary to it , was his judgment never so well informed and therefore his will being as bad in the one case , as in the other , he is equally a sinner as to the wilfulness of the crime , tho indeed in other respects there will be a great difference in the cases . this i believe is the sense of all men in this matter . if a man for instance , should of a iew become a christian ; while yet in his heart he believeth that the messiah is not yet come , and that our lord iesus was an impostor . or if a papist should to serve some private ends , renounce the communion of the roman church , and joyn with ours ; while yet he is perswaded that the roman church is the only catholick church ; and that our reformed churches are heretical or schismatical : though now there is none of us will deny that the men in both these cases have made a good change ; as having changed a false religion for a true one : yet for all that , i dare say , we should all agree , they were both of them great villains and hypocrites , for making that change ; because they made it not upon honest principles , and in pursuance of their judgment , but in direct contradiction to both . nay i dare say we should all of us think better of an ignorant well meaning protestant ; that being seduced by the perswasions and artifices of a cunning popish factor , did really out of conscience , abandon our communion , and go over to the romanists ; as thinking theirs to be the safest : i say we should all of us entertain a more favourable opinion of such a man in such a case ; though really here the change is made from a true keligion to a false one ; than we should of either of the other men i have before named . all this put together is abundantly sufficient to shew that no man can in any case act against his judgment or perswasion , but he is guilty of sin in so doing , but then , our second proposition is this , the mistake of a mans iudgment may be of such a nature , that as it will be a sin to act against his iudgment , so it will likewise be a sin to act according to it . for what authority soever a mans conscience has over him , it can never bear him out , if he do an evil thing in compliance with it . my judgment is ( as we have said ) the guide of my actions ; but it may through my negligence be so far misguided it self ; as that if i follow it , it will lead me into the most horrid crimes in the world. and will it be a sufficient excuse or justification of my action in such a case to say ; that indeed herein i did but act according to my perswasion ? no verily ; i may as certainly be damn'd without repentance , for acting according to my judgment , in some cases , where it is mistaken , as i shall be , for acting contrary to it in other cases where it is rightly informed . and the reason of this is very plain . it is not my judgment or perswasion that makes good or evil , right or wrong , iustice or injustice , vertue or vice. but it is the nature of things themselves ; and the law of god , ( and of men under that ) commanding or forbidding things , that makes them so . if the moral goodness , or badness of actions was to be measured by mens opinions , and perswasions ; then good and evil , duty and sin , would be the most various , uncertain things in the world. they would change their natures as often as men change their opinions ; and that which to day is a vertue , to morrow would be a crime ; and that which in one man , would be a heroically good action , would in another man be a prodigious piece of villany ; though yet there was no difference in the action it self , or in the circumstances of the man that did it , save only the difference of opinion . but such consequences as these are intolerable , nor indeed do men either talk or think after this manner . every man when he speaks of good or evil , lawful or unlawful , means some certain fixed thing which it is not in his power to alter the nature and property of . that action is good , and a duty , which is either so in it self , or made so by some positive law of god. and that action is evil , and a sin , that is forbid by god in either of these ways . so that unless it was in our power to change the nature of things ; or to alter the laws of god : it will unavoidably follow ; that we shall be for ever obliged to do some actions , and to forbear others , whatever our judgment concerning them , is : and consequently we may be guilty of sin , if in these instances we act contrary to this obligation ; though at the same time it should happen that we are firmly perswaded that we ought so to do . and thus is our proposition fully proved ; but then for the further clearing of it , i desire it may be taken notice of : that we do not thus lay it down , that every mistake of judgment about good or evil , doth involve a man in sin , if he act according to that mistake : but only thus , the mistake of a mans judgment may be of such a nature , that as it will be a a sin in him to act against it , so it will likewise be sin to act according to it . it is not every error in morals that brings a man under the necessity of sinning , if he pursues it in his actions . a mans conscience may mistake its rule in a hundred instances , and yet he may safely enough act according to it . and the reason is because a man may entertain a great many mistakes , mistakes , and false notions of his duty , and act according to them too ; and yet in such actions he shall not transgress any law of god. now this that i say , holds chiefly in these two instances . for example in the first place , if a man believe a thing to be commanded by god which yet indeed is not ; but neither is it forbidden : as if a man should think himself obliged to retire himself from his business , seven times or three times a day , for the purpose of devotion ; or to give half of his yearly income to pious , and charitable uses , if he can do it without prejudice to his family . now in this case he is certainly mistaken in his duty ; for the law of god hath not bound him up to such measures in either of these instances : but yet because god hath not on the other hand laid any commands upon him to the contrary ; it is certain he may in both these instances act according to this mistake , without any guilt in the world ; nay , so long as that mistake continues , he is bound to act accordingly . again in the second place , if a man believe a thing to be forbidden by gods law , which yet is not ; but neither is it commanded : as for instance , if a man think that he ought by vertue of a divine command to abstain from all meats that are strangled or have bloud in them ; or if he believe it unlawful to play at cards or dice ; or that it is forbidden by gods word to let out money at interest : why in all these cases he may follow his opinion , though it be a false one , without sin ; nay , he is bound to follow it , because it is the dictate of his conscience , however his conscience be mistaken . and the reason is plain , because though he be mistaken in his judgment about these matters , yet since god hath not by any law , forbid these things ; there is no transgression follows upon acting according to such a mistake . but then in other cases where a mans mistake happens to be of such a nature , as that he cannot act according to his conscience , but he transgresseth some law of god ; by which conscience ought to be governed : as for instance , when a man looks upon that as a lawful action , or as a duty , which god hath forbidden ; or looks upon that as a sin , or at least an indifferent action , which god hath commanded ; here it is that the mistake becomes dangerous . and in such cases the man is brought into that sad dilemma we have been representing , viz. that if he act according to his perswasion he transgresseth gods law , and so is a sinner upon that account : if he acts against his perswasion , then he is self condemned , and very guilty before god upon that account . well , but is there no avoiding of this ? must it be laid down as a constant universal truth ; that in all cases where a mans judgment happens to be contrary to the rule of his duty , commanding , or forbidding an action ; he must of necessity sin ; whether he act , or not act , according to that judgment ? if indeed he act against his conscience , it is readily granted he sins ; but it seems very hard , that he should be under a necessity of sinning when he acts according to it ; especially when he is perfectly ignorant of , or mistaken in the law against which he offends . this is indeed the great difficulty that occurs in this matter ; and for the untying it , i lay down this third general proposition , viz. that the great thing to be attended to in this case of a mans following a mistaken iudgment , is the culpableness or inculpableness ; the faultiness or innocence of the mistake , upon which he acts ; for according as this is ; so will his guilt in acting according to it be either greater , or less , or none at all . we do not say that a man is always guilty of a sin before god , when upon a misinformation of judgment he omits that which gods law hath commanded ; or doth that which gods law hath forbidden . no though these omissions or actions may be said to be sins in themselves ; that is , as to the matter of them ; as being transgressions of gods law : yet before we affirm that they will be imputed to a man as such ; that is prove formally sins to him ; we first consider the nature of the action , and the circumstances of the man. if we find upon examination that the instance wherein gods law is transgressed , is such an instance as even an honest minded man may well be supposed to mistake in : and if we find likewise that the man had not sufficient means for the informing himself aright as to this matter ; and that he hath done all that he could do in his circumstances to understand his duty : if in such a case as this he be mistaken in his duty ; and act upon that mistake ; yet we do not say that the man is properly guilty of any sin in that action , however that action is indeed contrary to the law of god. on the contrary we believe him to be innocent as to this matter ; nor will god ever call him to an account for what he hath done or omitted in these circumstances . and the reasons and grounds upon which we affirm this are plain , and evident at the first hearing . no man can be obliged to do more then what is in his power to do . and what ever a man is not obliged to do , it is no sin in him if he do it not . so that if a man do all that one in his circumstances can , or should do ; for the right understanding of his duty : if he happens to be mistaken , that mistake cannot be imputed to him as a sin ; because he was not obliged to understand better . and if his mistake be no sin , it is certain to act according to that mistake can be no sin neither . so that the whole point of sinning , or not sinning , in following an erroneous conscience , lies here . whether the man that is thus mispersuaded , is to be blamed , or not blamed , for his mispersuasion . if the error he hath taken up do not proceed from his own fault and negligence ; but was the pure unavoidable effects of the circumstances , in which he is placed ; ( which circumstances we suppose he contributed nothing to , but he was put into them by the disposition of divine providence : ) then of what nature soever the error be ; he doth not contract any guilt by any action which he doth in pursuance of that error . but if it was in his power to rectifie that error ; if he had means and opportunities to inform his conscience better ; and the nature of the action was such , that it was his duty so to do : so that he must be accounted guilty of a gross and criminal neglect in not doing it : in this case the man is a transgressor , and accountable unto god , as such , for all the actions that he doth , or omits , contrary to gods law ; while he acts under that mistake , or in pursuance of it . and accordingly as this neglect or carelesness is greater or less ; so is the sinfulness of the action which he doth in pursuance of it , greater or less likewise . and this is a plain account of this matter . so that we see there is no fatal unavoidable necessity laid upon any man to commit a sin by acting according to his conscience . but if at any time he be brought under those sad circumstances , he brings that necessity upon himself . god never put any man into such a condition , but that he might do that duty which was required of him ; and be able to give a good account of his actions . but here is the thing ; men by their vice and wickedness ; by neglecting the means of instruction , that are afforded them ; and not using their reason and understanding as they should do ; may suffer themselves to be brought under the bondage of such false and evil principles ; that they shall so long as they hold those principles , fall into sin , whether they act according to their conscience , or act against it . i have done with the general points concerning conscience , which i thought needful to be premised , as the grounds and principles of our following discourse . i now come to that which i at first proposed ; and for the sake of which all this is intended ; that is , to speak to the case of those that separate from the communion of the church of england , upon this pretence ; that it is against their conscience to join with us in it . now all that i conceive needful to be done , in order to a full discussion of this case , and giving satisfaction about it , are these two things , first , to separate the pretences of conscience that are truly and justly made , in this matter , from the false ones : or to shew who those are that can rightly plead conscience for their nonconformity ; and who those are that cannot . secondly , to inquire how far this plea of conscience , when it is truly made , will iustifie any dissenter that continnes in separation from the church , as established among us ; and what is to be done by such a person , in order to his acting with a safe and good conscience in this affair . our first inquiry is what is required in order to any mans truly pleading conscience for his refusing to joyn in communion with the established church . or who those persons are that can with justice make that plea for themselves . i think it very convenient to begin my disquisition here , because by removing all the false pretences to conscience ; the controversy will be brought into a much less compass ; and the difficulties that arise will be more easily untyed . the truth is , if the thing be examined , i believe it will be found , that the pretence to conscience in the matter we are talking of , is , as in many other cases , extended much farther than it ought to be . my meaning is , that of all those who think fit to withdraw from our communion , and to live in disobedience to the known laws of the church , and pretend conscience for so doing ; in a great many of them it is not conscience , but some other thing mistaken for conscience , which is the principle they act upon . so that if the true plea of conscience be separated from those counterfeit ones , which usually usurp that name ; we shall not find either the persons to be so many that refuse communion with us , upon the account of conscience truly so called ; nor the cases to be so many in which they do refuse it upon that account . now in order to the making such a separation or distinction between conscience truly so called , and the several pretences to it , in this business of not conforming to the established worship , i lay down this general proposition ; that , if the principles i have laid down about conscience be admitted ; then it is certainly true , that no man among us can justly plead conscience for his separation from the church of england ; or can say that it is against his conscience to joyn in communion with it ; but only such a one , as is perswaded in his own mind , that he cannot communicate with us without sinning against god in so doing . for since , as we have said , conscience is nothing else but a mans judgment concerning actions , whether they be duties , or sins , or indifferent : and since the law of god commanding or forbidding actions ; or neither commanding them , nor forbidding them ; is the only rule by which a man can judg what actions are duties , and what are sins , and what are indifferent : it plainly follows ; that as a man cannot be bound in conscience to do any action which it doth not appear to him that gods law hath some way or other commanded , and made a duty : so neither can it go against a mans conscience , to do any action which he is not convinced that gods law hath some way or other forbidden , and so made a sin. and therefore in our present case . that man only can justly plead conscience for his nonconformity that can truly say he is perswaded in his judgment that conformity is forbidden by some law of god : or which is the same thing ; no man can say , it is against his conscience to joyn in our communion , but only such a one as really believes he shall sin against some law of god , if he do joyn with us , if against this it be excepted ; that it is very possible for a man to be well satisfied that there is nothing directly sinful in our worship ; but yet for all that it may be against his conscience to joyn with us in it : as for instance , in the case where a man takes it really to be his duty to hold constant communion with some other congregation , where he believes he can be more edified , or to which he is related by some church covenant : to this i answer , that in this case , i grant , conscience is rightly pleaded for separation ( though how justifiably i do not now examine : ) but then i say this plea proceeds upon the same grounds i just now laid down . for if the man ( as is supposed in the case ) be convinced that it is his duty by gods law , ( as there is no other measure of duty ) to hold communion with others , and not with us ; then he must at the same time be convinced that he cannot without transgression of gods law , ( that is , without sin , ) joyn with us ; and that is the same account which we give , of its being against any mans conscience to hold communion with us . further , if it be urged against our proposition , that not only in the case where a man is perswaded of the unlawfulness of our communion , but also in the case where he only doubts of the lawfulness of it , a man may justly plead conscience for his nonconformity , so long as those doubts remain : and therefore it is not truly said of us , that in order to the pleading conscience for nonconformity , one must be perswaded in his own mind , that conformity is forbidden by some law of god. i answer , that if the man who thus doubts of the lawfulness of conformity , hath really entertain'd this principle , that it is a sin to do any thing with a doubting conscience ; i grant that it must go against his conscience to conform so long as he doubts . but then , this is but the same thing we are contending for ; for therefore it goes against his conscience to communicate with us , doubting as he doth ; because he believes he shall sin against god if he should . but if the man we are speaking of , do not think it a breach of gods law , to act with a doubting conscience ; then i do not see how it can in the least go against his conscience to communicate with us upon that pretence . so that notwithstanding these two exceptions ; which are all i can think of ; it will still remain true , that no man can justly plead conscience for his separation from the church , but he that is perswaded that he cannot joyn with it without sinning against god. now if this proposition be true , as certainly it is ; then how many mens pretences to conscience for their separating from us , are hereby cut off : and indeed how few ( in comparison of the multitude of dissenters among us ) will be left , that can be able with truth to say that it is against their conscience to communicate with us in our prayers , and in our sacraments . in the first place , it is evident that all those who separate from us upon account of any private grudge or pique ; because they have been disobliged , or have received some disappointment in the way of our church , or by the men that are favourers of it ; and therefore out of a pet will joyn themselves to another communion . all those that think they can serve their own turns more effectually , by being of another way ; as for instance , they can thereby better please a relation from whom they have expectances ; they can better advance their trade , or increase their fortunes ; they can better procure a reputation , or regain one that is sunk . in a word , all those that to serve any ends of pride , or interest , or passion , or out of any other wordly consideration , do refuse us their company in the worship of god , i say , all such are certainly excluded from pleading conscience for their separation . in the second place , all those lay people who refuse our communion upon account that the pastors , and teachers , whom they most love , and reverence , are not permitted to exercise their function among us ; whose pretence it is , that if these good men were allowed to teach in our churches , they would come to our congregations ; but so long as that is refused , they will hear them where they can : i say , all these are likewise excluded from pleading conscience for their separation . for , however it may really and truly be against the conscience of their ministers to conform , ( there being other things required of them , than of ordinary people , ) yet it is not against their conscience so to do ; for they know no ill in conformity , but only that so many good men are silenced . in the third place , all those that refuse our communion upon a meer dislike of several things in our church offices : they do not for instance , like a form of prayer in general , and they have several things to object against our form in particular ; they do not like our ceremonies , they do not like the surplice , or the cross in baptism ; and sundry other things they find fault with : not that they have any thing to say against the lawfulness of these things ; but only they have an aversion to them : all these men likewise are cut off from pleading conscience for their separation . for they do not pretend that it is unlawful , or a sin against god to joyn with us in our service ( which is the only thing wherein their conscience can be concerned ; ) but only they are not pleased with many things in our service ; as fancying them not to be so decent , or convenient , or not to be so prudently order'd as they would have them . but what of all this ? admit the things to be so as they fancy them ; yet still so long as they do not think there is any sin in them , it cannot go against their conscience to joyn with any assembly in which they are practised . because conscience as we have often said is not touched , is not affected where no law of god is transgressed . in the fourth place , all those that are kept from our communion , purely upon the account of education , or acquaintance with persons that are of another perswasion . those that have nothing to say against our worship ; but only that they were bred in another way ; or those that would joyn with us in it , but that they know a great many religious godly persons that do condemn it , and therefore they dare not come at us . these now may be very well meaning men , but yet they cannot reasonably plead conscience upon this account for their separation . for it is not a mans education , or the example , or opinion of other men , that makes any action to be a duty , or a sin , but the law of god commanding or forbidding that action . and therefore before i can say that this , or the other action , is against my conscience , i must believe that gods law hath either in general , or in particular ; either directly , or by consequence , made that action unlawful . i grant the opinions of other men , especially those that are learned , and pious are always to be listned to in doubtful cases . but then , no mans opinion can be the rule of my conscience ; nor am i at all concerned in conscience to follow it , any farther than i am convinced that it declares gods law to me . and therefore sure in this case of church communion , i can be but very little concerned to follow any mans opinion ; when , both there are so many persons , and those as learned and as pious as any others , that are of another opinion ; and when also the publick law , which has much more authority than any private opinion , hath determined what i am to do in the case . so that it is great weakness , & sillyness ; & not conscience , that prevails with these men i am speaking of , to live in disobedience to the laws . if indeed they be really perswaded in their own minds , that our way of worshipping god , is in any part or instance of it unlawful or forbidden , ( let that perswasion be upon what grounds it will , ) then they may truly say it is against their conscience to joyn with us . but if they be not convinced of this ; i do not see how the example , or the advice of their friends and acquaintance , can in the least give them a title to plead conscience for their refusing our communion . fifthly , those that withdraw from the church upon this account , that our governours in their laws and prescriptions about gods worship , have not rightly used the power which they are intrusted with , but have exceeded their bounds ; have made perhaps too great encroachments upon christian liberty ; or laid more stress than was meet upon indifferent things : these likewise are excluded by the former rule from pleading conscience for their separation . for admit the law-givers have been to blame in the exercise of their power in these matters , ( which yet is sooner said then proved , ) and have really done more then they can answer to god for ; yet what is this to them ? the conscience of the governours is indeed deeply concerned about these things ; and they must give an account to god for the abuse of their authority if there be any . but how this doth concern the conscience of the subject , is not easily understood : so long as what is commanded or enjoyned , doth not appear to interfere with any law of god. but having said this ; i fear there is too much reason to add ; that those who so much stand up for christian liberty , and would be thought the great patrons of it ; do by their endless scruples about indifferent things , and refusing to obey authority in such matters , in all appearance , take the most effectuall course to destroy all christian liberty , in the true notion of it ; and to bring in a religion that shall consist of touch not , tast not , handle not ; and such other uncommanded things . sixthly , and lastly , ( to name no more instances ) all those that can communicate occasionally with us , in our prayers and sacraments : as for instance , those that when they have a turn to be served , when there is an office or some such thing in the case ; can come to church , and receive the communion , but at other times they do not afford us their presence : these are also excluded from pretending to conscience , for their not constantly joyning in communion with us . for if indeed they did believe , it was a sin in them to joyn with us in our prayers and sacraments ; with what conscience dare they do it at all ? they ought not for any worldly good , to venture upon such an action as they do believe to be forbidden by gods laws ; but if they do not believe that to joyn in our communion is a sinful thing , ( as i dare say none of these persons do ) then i will be bold to make the inference ; that it cannot be more against their conscience to do it thrice , than to do it once ; and do it constantly than to do it thrice . but let us leave the false pretenders to conscience , and come to the case of those who can justly plead conscience for their separation ; or that can truly say it is against their conscience to joyn in our communion . of this sort are all such , and none but such , as do really believe that our communion is unlawful , or that they cannot communicate with us without sin , as i have before proved . as for those that only doubt of the lawfulness of our communion , but are not perswaded that it is unlawful ; i do not here consider them ; because they cannot say that it is against their conscience to communicate with us ; any more than they can say , that they are bound in conscience to communicate with us : for they are uncertain as to both these things , and are not determined either way . but however because these men may justly plead conscience upon this account ; that they think it is a sin to joyn with us so long as they doubt of the lawfulness of our communion : i shall consider their case afterwards in a particular discourse upon that argument . those that i am now concerned with , are such , as do believe , or are perswaded , that there is some thing in our worship which they cannot comply with without sinning against god. and my business is to examine whether such a belief or perswasion of the vnlawfulness of our communion will justifie any mans separation from us ? or how far it will do it ? and what is to be done by such persons , in order , either to their communicating , or not communicating with us , with a safe conscience ? this is our second point , and i apply my self to it . there are a great many among us , that would with all their hearts ( as they say ) obey the laws of the church , and joyn in our worship and sacraments ; but they are really perswaded that they cannot do it without sin : for there are some things required of them as conditions of communicating with us , which are forbidden by the laws of god. as for instance , it is against the commands of christ to appoint , or to use any thing in the worship of god , which god himself hath not appointed . for this is to add to the word of god , and to teach for doctrines the commandments and traditions of men. it is against the commands of iesus christ to stint the spirit in prayer ; which all those that use a form of prayer , must necessarily do . it is against the commands of iesus christ to use any significant ceremony in religion : as for instance , the cross in baptism , for that is to make new sacraments . it is against the commands of iesus christ to kneel at the lords supper , for that is directly to contradict our saviours example in his institution of that sacrament , and savours besides of popish idolatry . since therefore there are these sinful things in our worship ; and those too imposed as terms of communion ; how can we blame them , if they withdraw themselves from us ? would we have them joyn with us in these practices which they verily believe to be sins ? where then was their conscience ? they might perhaps by this means shew how much they were the servants of men : but what would become of their fidelity to iesus christ. what now shall we say to this ? they themselves are so well satisfi'd with their own doings in these matters , that they do not think they are in the least to be blamed for refusing us their communion , so long as things stand thus with them . they are sure they herein follow their own conscience ; and therefore they cannot doubt but they are in a safe condition ; and may justifie their proceedings to god , and to all the world ; let us say what we please . this is the case . now in answer to it , we must grant them these two things . first of all , that if indeed they be right in their judgment ; and those things which they except against in our communion be really unlawful , and forbidden by iesus christ ; then they are not at all to be blamed for their not communicating with us . for in that case , separation is not a sin but a duty : we being for ever bound to obey god rather than men. and secondly , supposing they be mistaken in their judgment , and think that to be unlawful , and forbidden by god which is not really so : yet so long as this perswasion continues ( though it be a false one ) we think they cannot without sin joyn in our communion . for even an erroneous conscience ( as we have shewed ) binds thus far , that a man cannot without sin act in contradiction to it . these two things i say we grant them , and let them make the best advantage of them . but then this is the point we stand upon , and which if it be true , will render this whole plea for nonconformity upon account of conscience , as i have now opened it , wholly insufficient , viz. if it should prove that our dissenters are mistaken in their judgment ; and that our governours do indeed require nothing of them in the matter of church communion , but what they may comply with , without breach of gods law : then i say it will not acquit them from being guilty of sin before god in withdrawing from our communion ; to say , that they really believed our communion to be unlawful ; and upon that account they durst not joyn with us . it is not my province here to answer all their objections against our forms of prayer , our ceremonies , our orders and rules , in administring sacraments , and other things that concern our communion : this hath been done several times ; and of late by several persons which have treated of all these particular matters ; and who have shewed with great clearness and strength , that there is nothing required in our church appointments , which is in the least inconsistent with , or forbidden by any law of iesus christ : but on the contrary , the establishments of our church , are for gravity , decency , purity , and agreeableness with the primitive christianity ; the most approvable , and the least exceptionable of any church constitutions at this day in the world. these things therefore i meddle not with , but this is the point i am concerned in : whether , supposing it be every mans duty to joyn in communion with the established church ; and there be nothing required in that communion , but what may be lawfully practised ? i say , supposing these two things ; whether it will be sufficient to acquit any man from sin , that withdraws from that communion , upon this account , that through his mistake , he believes he cannot joyn with us without sin ? or thus , whether will any mans perswasion that there are sinful terms required in our communion ( when yet there are not any ) justifie his separation from us . this is the general question truly put ; and this i give as the answer to it : that in general speaking a mans erroneous perswasion doth not dissolve the obligation of gods law , or justifie any mans transgression of his duty . so that if gods law doth command me to hold communion with the church where i have no just cause to break it : and i have no just cause to break it in this particular case , but only i think i have : my misperswasion in this matter doth not discharge me from my obligation to keep the communion of the church ; or acquit me from sin before god if i break it . the truth and reason of this i have fully shewed before , in what i have said about the authority of conscience . i shall now only by way of further confirmation ask this question : was st. paul guilty of sin or no , when he persecuted the christians ; being verily perswaded in his own mind that he ought so to do , and that he sinned if he did not ? if any will say that st. paul did not sin in this , because he did but act according to his conscience ; they contradict his own express words . for he acknowledgeth himself to be the greatest of sinners , and that for this very reason because he persecuted the church of christ. if they say that he did sin in doing this : then they must at the same time acknowledg , that a mans perswasion that a thing is a duty , will not excuse him from guilt in practising it ; if really and indeed it be against gods law : and on the other side , by the same reason , that a mans perswasion that a thing is unlawful , will not excuse him from guilt in not practising it ; if indeed gods law hath made it a duty . so that it infinitely concerns all our dissenting brethren to consider very well what they do , when they withdraw from our communion . schism undoubtedly is a great and crying sin. a sin , against which , there are as many hard things said in the discourses of our lord and his apostles ; and in the writings of the ancient christians ; as against any other sin whatsoever . and therefore let those that forsake our communion ; and set up , or joyn with other assemblies in opposition to ours : i say , let them look to it that they be not involved in the guilt of this dreadful sin. they must be sure that their separation proceeds upon good grounds , if they would free themselves from the imputation of it . it is not always enough to excuse them ; that they do believe there are sinful conditions imposed in our communion , and consequently it is their duty to withdraw . for unless the thing be so indeed ; their believing so will not cancel their obligation to our church communion ; or make it cease to be schism to withdraw themselves from it . this may perhaps at the first hearing seem very strange doctrine to many , but yet it is true for all that ; and will appear a little more evident , if we put the case in another instance , wherein we are not so nearly concerned . here is one of the roman-catholick perswasion , ( as they call it , ) that hath been trained up in popery ; and heartily believes it to be true religion , and the only one , wherein salvation is to be had ; and therefore in obedience to the laws and customs of that church , doth pay religious worship to images ; doth pray to saints and angels ; doth give divine adoration to the consecrated bread in the sacrament ; as really believing it to be turned into the body of christ , to which his soul , and deity is personally united . is now such a person as this guilty of idolatry in these practices or is he not ? he doth verily believe that he is not . he would abhor these practices , if he did in the least believe , that god had forbid them as idolatrous . nay he is so far from believing that they are forbid , that on the contrary he hath been taught to believe that they are necessary duties ; and he cannot be a good catholick , unless he thus worship images , and saints , and the bread of the host. well , now the point is , whether such a man , believing as he doth , be upon that account acquitted from the sin of idolatry ? we all grant , that if he had such clear information about these things as we protestants have ; he would certainly be an idolater if he should contitinue in these practices : but whether his belief , and opinion , and perswasion concerning these things , do not excuse him ; and make that cease to be idolatry , that would otherwise be so ; this i say is the question . but yet none of us make any great question of it . for we do charge the papists indiscriminately , with idolatry in their worship ; notwithstanding their disclaiming it ; notwithstanding their profession to worship god , no otherwise than according to his own will ; notwithstanding they do really take themselves obliged in conscience to give divine worship to the consecrated elements , and those other objects . and we charge them rightly in this . for if it be really idolatry by gods word , to do these things ; then it will be idolatry in any man to do them , let his opinion about them be what it will. a mans ignorance , or mistake , or false opinion doth not alter the nature of things ; it can neither make that cease to be a duty , which god hath commanded , nor that cease to be a sin which god hath forbidden . all that it will do , is , that according to the nature and circumstances of it , it may more or less extenuate the transgression that is committed upon the account thereof . and the case is just the same in the matter before us . for any man to withdraw his communion from that church , with which he ought , and with which he may lawfully communicate ; that is as properly the sin of schism , as it is the sin of idolatry to give divine worship to that which is not god. for any man , therefore , to break the unity of the church ; though it be upon this very account , that he doth believe it is his duty so to do ; or that he cannot communicate with that church without sin : yet if this perswasion of his be false , and erroneous ; he is no less a schismatick for all this ; than the other man is an idolater that thinks it his duty to adore images , and those other undue objects of divine worship among the romanists . it is true , the mans ignorance or misperswasion will according to the greater or less culpability of it ; more or less excuse the mans person before god , as it doth in the other case . but it cannot in the least make that which god hath made to be schism to be no schism ; no more than in the other case , it makes that to be no idolatry which gods word hath declared to be idolatry . well now admitting all this ; here comes the pinch of the thing . it will be said , what , would you have a man do in this case ? he cannot conform with a safe conscience ; and yet he is a transgressor if he do not . if he comply against his conscience , you grant he is guilty of sin in so doing : if he doth not comply ; then you say he is a schismatick ; and so is a sinner upon that account . why to this i say , that both these things are often true ; and here is that dilemma , which men by suffering their minds to be abused with evil principles , and perswasions , do frequently run themselves into . they are reduced to that extremity that they can neither act , nor forbear acting : they can neither obey , nor disobey without sin. but what is to be done in this case ? i know nothing but this : that all imaginable care is to be taken that the error and false principles which misled the man be deposed ; and that his judgment be better informed ; and then he may both do his duty which gods law requireth of him , and avoid sinning against his conscience . but how is this to be done ? why no other way , but by using conscientiously all those means which common prudence will recommend to a man , for the gaining instruction and information to himself about any point that he desires throughly to understand . that is to say , freeing his mind from all pride , and passion , and interest , and all other carnal prepossessions ; and applying himself seriously and impartially to the getting right notions and sentiments about his duty in these matters : considering without prejudice what can be said on both sides : calling in the best assistance of the ablest and wisest men that he can come by : and above all things seriously endeavouring to understand the nature and spirit of the christian religion ; and to practice all that he is undoubtedly convinced to be his duty : and for the matters in question , most earnestly imploring the assistance of gods spirit to guide and direct him . well , but supposing a man has endeavoured to inform his judgment as well as he can , and hath used all those prudent means that were in his power , to satisfie himself of the lawfulness of our communion ; but yet after all , he is of the same perswasion that he was , viz. that he cannot joyn in our worship without sin : what will we say to such a man as this ? will we still say that this man must either conform , though against his conscience ; or he is a schismatick before god ? this is the great difficulty , and i have two things to say to it . in the first place , we do heartily wish that this was the case of all , or of the most of our dissenters , ( viz. that they had done what they can , to satisfie themselves about our communion . ) for if it was , i do verily perswade my self that there would presently be an end of all those much to be lamented schisms , and divisions , which do now give so much scandal to all good men , and threaten the ruin of our reformed religion ; and this poor church of england , which hath so long laboured and groaned , under the furious attacques that have been made upon her , by enemies without , and enemies within her own bowels , would in a little time , be perfectly set free from all apprehension of danger , at the least from the one sort of her adversaries . if all our brethren of the separation would most seriously follow after the things that make for peace , and walk by the same rule as far as they were able , and in things where they were otherwise minded , would religiously apply themselves to god for direction ; and to the use of prudent means for satisfaction : i doubt not but the face of things would presently be changed among us ; and we should hear no more of any division or schism in our nation , that was either dangerous to the church , or to the salvation of the men that were concerned in it . but alas , we fear we have too great reason to say , that the generality of our dissenting brethren , even those of them that plead conscience for their separation ; have not done their duty in this matter ; have not heartily endeavoured to satisfie their minds about the lawfulness of conformity in those points which they stick at . if they had ; one would think that after all their endeavours they should , before they pronounced conformity to be unlawful , be able to produce some one plain text of scripture for the proving it so , either in the whole or in any part of it ; but this they are not able to do . they do indeed produce some texts of scripture which they think do make for them : but really they are such , that if they had not supinely taken up their meaning upon trust ; but would have been at the pains of carefully examining them ; aud using such helps as they have every where at hand for the understanding them : it would have been somewhat difficult for them , to have expounded those texts in such a sense as would infer the unlawfulness of our communion . but further i say , it is not probable that the generality of our dissenters , who condemn our communion as unlawful , have ever anxiously applied themselves to the considering the point , or gaining satisfaction about it ; because they do not seem to have much consulted their own teachers in this affair , and much less those of our way . if they had , they would have been disposed to think better of our communion ; than they do : for not to mention what the churchmen do teach & press in this matter ; the most eminent of their own ministers , are ready thus far to give their testimony to our communion . that there is nothing required in it , but what a lay-person may honestly and lawfully comply with ; though there may be some things inconvenient , and which they wish were amended . nay they themselves are ready upon occasion to afford us their company , in all the instances of lay-communion . but i desire not to enlarge upon this argument , because it is an invidious one . all that i say is , that we wish it was not too apparent by many evidences , that most of those who separate from us , are so far from having done all they can to bring themselves to a complyance with our church constitutions ; that they have done little or nothing at all towards it : but have taken up their opinions , hand over head , without much thinking or enquiring ; and having once taken up an opinion , they adhere to it , without scarce so much as once thinking , that it is possible for them to be in the wrong . if you speak of a man that may with reason be said to have done his endeavour to satisfie himself about the points of his duty in this matter : give us such a one ; as hath no end , no interest to serve by his religion , but only to please god , and to go to heaven ; and who in the choice of the way that leads thither , hath the indifference of a traveller ; to whom it is all one , whether his way light on the right hand , or on the left ; being only concerned that it be the way which leads to his journeys end . give us a man , that concerns himself as little as you please , in the speculative disputes , and controversies of religion : but yet is wonderfully solicitous about the practice of his duty ; and therefore will refuse no pains or trouble that may give him a right understanding of that . give us a man , that in the midst of the great heats , and divisions , and different communions of the church ; is yet modest , and humble , and docible : that believes he may be mistaken , and that his private friends may be mistaken too , and hath such an esteem and reverence for the wisdom of his governours in church or state ; as to admit that it is probable they may see farther into matters of state and religion , than he doth : and that therefore every tenent , and opinion that was inbibed in his education ; that was infused by private men of his acquaintance ; or that was espoused upon a very few thoughts , and little consideration ; ought not to be so stifly maintained ; as to control , or to be set in opposition to the publick establishments of authority . lastly , give us a man , that where the publick laws do run counter to his private sentiments ; and he is at a loss to reconcile his duty to men , with his duty to god : yet doth not presently upon this , set up a flag of defiance to authority ; but rather applies himself with all the indifference , and honesty he can , to get a true information of these matters : and to that end he prays to god continually for his assistance , he calls in the best helps , and consults the best guides he can ; his ears are open to what both sides can say for themselves ; and he is as willing to read a book which is writ against his opinion , as one that defends it : in a word if he be prejudiced , or biassed any way ; it is on the side of authority ; being rather desirous to find himself mistaken , and his governours in the right ; than himself in the right , and his governours mistaken . i say shew us such a man as this ; and we readily grant , you have produced a person , that doth sincerely use his endeavours to satisfie himself about the lawfulness of our communion . but then we must say this also ; that as the case stands between the church of england , and the dissenters ; we can hardly believe , that such a man will long continue in separation from the church ; but will in a little time gain the satisfaction of seeing , not only that he may lawfully joyn with us , but also that it is his duty so to do . but let us admit , that a man may have endeavoured to inform his judgment as well as he can ; and yet be so far from being convinced that it is his duty to joyn with us in our worship ; that he is still of opinion that it is his duty to separate from us : what will we say of such a man ? will we still brand him for a schismatick , notwithstanding he hath done all he can , to bring himself over to us ; but cannot ? to this i answer in the second place , according to the principles i have before laid down , that if such a case do ever happen ; though the man cannot be excused from schism , as to the matter of it ( because wherever there is an actual separation from a church , with which we ought , and with which we may , lawfully communicate ; there is an actual schism commenced ; let the pretence for the separation be what it will : ) yet i trust he shall not be charged before god , with the formal guilt of the schism ; any farther than the error that led him into it , was contracted by his own fault . though schism in it self ( as we have said ) be a great sin : yet we do not say that all those who are engaged in the same schism , are equally guilty before god. in the first place , those that separate from the church , to serve any private secular turn ; these are most horribly guilty of schism , and there is nothing to be said in their excuse . in the second place , those who separate from the church , through misperswasions , and mistakes of judgment , which they groundlessly , and foolishly took up ; and might have avoided ; and would yet still certainly correct in themselves , if they were but so careful , and conscientious about their duty as they ought to be : these men , have indeed far more to say for themselves , than the former ; but yet they are very blameable , and are bound as they love their souls , to take more care of informing their conscience aright ; that so they may leave that sin they are engaged in . but thirdly , those that separate from the church of god , because they know no better , nor never had means to know better : or those that have sincerely endeavoured to understand their duty as much as could be expected from one in their circumstances ; yet through weakness of understanding , or want of opportunity , light into wrong paths : in a word , those that are unhappily engaged in a schism ; but god almighty who searcheth the hearts , knoweth , that it is not through the fault of their wills , but the misfortune of their circumstances : i say , if there be any man among us that is in this condition ; though he be a schismatick materially ; yet he is innocently , at least , pittiably so . and if he be as free from blame in the other parts of his life ; be may be a good christian for all that . and god almighty we hope who judgeth of men by their inward sincerity , and not by their outward circumstances ; will impute that schism ( which in others perhaps is a wilful crime ) to this man , no otherwise then as a pure sin of ignorance , which shall not ( upon a general repentance for all sins known and unknown , ) be accounted for at the last day . especially if this innocently mistaken man we speak of , do to the other regularities of his life , add a diligent care in these four following points . first , that he be not obstinate , and pertinacious in his way , but that he keep his mind readily prepared and disposed to receive any conviction , which god by any means or instruments shall offer to him . secondly , that he separate no farther from the church , of which he ought to be a member , than he needs must ; but do chearfully comply with the publick laws , and establishments in all those instances , where he is satisfied he may do it with a safe conscience . thirdly , that where he cannot give active obedience to the laws ; he do in those instances patiently , and christianly , submit to the penalties , which those laws inflict : neither exclaiming against his governours , or the magistrates , as persecutors ; for enacting , or executing those laws : nor using any undue , illegal means to get himself more ease and liberty : but in all things behaving himself as a quiet and peaceable subject to the government he lives under . and fourthly , and lastly , that he shew himself a good neighbour as well as a good subject ; in avoiding all peevish and bitter censures of those that differ in opinion , and perswasion from him ; and exercising humanity , and friendliness , and charity to all his fellow christians . whosoever i say , of our brethren , of the separation make good these points : that is to say , are in the first place , very sincere in their endeavours , to inform their conscience aright in the matter of our communion : and in the next place , when they cannot satisfie their conscience about our way ; do yet in their dissent from us , observe the four particulars i have now named : i should be loth for my part to censure them either as ill men , or ill subjects , or ill christians . but then all that i have said in this matter , doth no more justifie the sin of schism , or extenuate the hainousness of it in its own nature ; than it would serve to justifie or extenuate the sin of idolatry ; if all that i have now said , was applied to the case of an ignorant , well meaning , devout papist . for i do verily believe that what i have now represented by way of apology for an innocent mistaken separatist ; will hold true , mutatis mutandis , in the case of a deluded romanist , who is invincibly , and without any fault of his , intangled in the practice of their idolatries . but i-believe for all that , the sin of idolatry is in it self a most grievous sin , and so i believe is the sin of schism and therefore notwithstanding all that may be said ; ; concerning the innocence , or excuseableness of some mens mistakes about these matters ; yet nevertheless , it infinitely concerns every person , to have a care how he be engaged , either in the one , or the other . to come to a conclusion , that which i would most seriously press from what hath been said is this . it appears from the foregoing discourse , how absolutely necessary it is ; that every man should endeavour to inform his judgment aright in the matters that offend his conscience ; before he withdraw his obedience from his lawful governours , and his communion from those that worship god in publick under them . it appears likewise that it is not enough to justifie a mans separation ; that this or the other thing in our worship , is really against his conscience ; for he may be a great sinner notwithstanding that , for leaving our assemblies , if it should prove at last that he is mistaken in his notions . what therefore should every dissenter among us do , that hath any regard to his duty , and would preserve a good conscience ? i say , what is there that more concerns him to do ? than presently to set about the true informing of his judgment in the points where he is now dissatisfi'd ; for fear he be found to live in a grievous sin all the time he separates from us . and therefore , let no man that lives out of our communion , satisfie himself with such frivolous pretences as these : that as for all the substantials of religion , the matters of faith and good life , they do agree with us ; and that as for the other matters which concern ceremonies and discipline ; these are nice , controverted points ; points disputed pro and contra amongst the divines : and therefore why should they trouble their heads about them ; nay perhaps if they should , they have neither abilities nor opportunities to understand them . it must be confessed that something of this is true ; but yet it is nothing to their purpose . it is very well , that we all agree in the rule of faith , and manners ; and it would be happy if all the christian world did so too : but still schism is a dreadful sin : and a man may as certainly , without repentance , be damned for that , as for being an heretick in his opinion , or a drunkard , for instance , in his manners . sure i am , the ancient christian fathers thought so . it is true likewise , that the business of church government and discipline , and other points of ecclesiastical conformity , is a matter of dispute , and controversy among us : but who is it that made it so ? the church of england without doubt , would have been very well pleased , if there had been no dust raised , no dispute or contentions moved in these matters ; but that every member would have done his duty peaceably , and quietly in his station : or that if any controversy had arose ; it should have been debated among learned men ; and never have proceeded to separation from the communion . we do not pretend to lay any stress upon skill , and knowledg about these matters , in order to a mans salvation . we believe , and teach that a man may be a very good christian , and go to heaven ; that never understood how to justifie the cross in baptism , or to defend the common prayer book against all the exceptions that are made against it . all that we say is , that if any man will scruple , and except against the use of these things ; it lyes upon him , nay he is bound as he would keep a good conscience , to use the best means he possibly can , to get satisfaction about them : or if he do not ; at his own peril be it , nay even at the peril of his salvation , if he breaks the churches peace , and communion upon that account . and as for those that pretend , that these are subtil points , and above their reach , and capacity ; and they have not understanding , and wit enough to dive into them : why , in gods name , who desires them ? we say that they might innocently enough , and with a good conscience , comply with their governours in these points , as they do in a hundred others , without ever diving into them ; but since , it seems , they have wit , and vnderstanding enough , to cavil and find fault with these things , and upon that account , to deny their obedience to those lawful powers , which god hath set over them : one would think they should at the same time have so much honesty , as seriously to endeavour to give themselves satisfaction as to those things they find fault with : and this is all we desire of them : and it is for their own sakes too ; as well as ours , that we desire it . for otherwise they will never be able to answer either to god or man , for the horrible inconveniences , and mischiefs , that arise to the church of christ , by the division , and separation which they are engaged in . to conclude , if in any instance , that famous precept of the apostle , of proving all things , and holding fast that which is good , do oblige christians ; it doth especially in this . if ever it be a mans duty to satisfie himself , about the goodness , and lawfulness of a thing , that he is apt to doubt of ; it is certainly in the case , where his superiours have laid their commands upon him : for there he cannot disobey without sin ; unless he can assure himself that he hath done all that he can , to reconcile their commands with his duty to god ; but upon the best means he hath used , he finds them irreconcileable . for a man to disobey till he has done this , is an unwarrantable thing , and in the case that i now speak of , it is no less than the sin of formal criminal schism . finis . ductor dubitantium, or, the rule of conscience in all her generall measures serving as a great instrument for the determination of cases of conscience : in four books / by jeremy taylor ... ductor dubitantium taylor, jeremy, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : - ) ductor dubitantium, or, the rule of conscience in all her generall measures serving as a great instrument for the determination of cases of conscience : in four books / by jeremy taylor ... ductor dubitantium taylor, jeremy, - . v. : port. printed by james flesher for richard royston ..., london : . "of humane laws, the rd. book" and "of nature and causes of good and evil, the th book" each has special t.p. and separate pagination. first ed. cf. nuc pre- . published later as: the rule of conscience. reproduction of original in huntington library (books and ), harvard university library (books and ). created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- early works to . casuistry -- early works to . christian ethics -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion ductor dubitantium or the rule of conscience in lumine tuc , domine , videbimus , lumen . dvctor dvbitantivm , or the rule of conscience in all her generall measures ; serving as a great instrument for the determination of cases of conscience . in four books . by jeremy taylor , d. d. prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed by james flesher , for richard royston at the angel in ivy-lane , . to the most sacred majesty of charles ii. king of great britaine , france and ireland , defender of the faith , &c. great sir , the circles of the divine providence turn themselves upon the affairs of the world so , that every spondel of the wheels may mark out those vertues which we are then to exercise ; and every new event in the oeconomy of god is god's finger to point out to us by what instances he will be served . we have been sorely smitten and for a long time ; for ( that i may use the words of the prophet ) alas , for that day was great , so that none was like it , it was even the time of jacob's trouble ; and then , faith and patience , and all the passive graces of religion were in their own season . but since god hath left off to smite us with an iron rod , and hath once more said unto these nations , they shall serve the lord their god , and david their king whom i have raised up unto them ; now our duty stands on the sunny side ; it is our work to rejoice in god and in god's anointed , and to be glad , and worthily to accept of our prosperity is all our business : for so good a god we serve , that he hath made it our duty to be happy , and we cannot please him unless we be infinitely pleased our selves . it was impossible to live without our king ; but as slaves live , that is , such who are civilly dead , and persons condemn'd to metalls : we lived to the lusts and insolency of others , but not at all to our selves , to our own civil or religious comforts . but now our joys are mere and unmixt ; for that we may doe our duty and have our reward at once , god hath sent your majesty amongst us , that we may feel the pleasures of obedience , and reap the fruits of that government which god loves and uses , which he hath constituted and adorned , which he hath restored to us by a conjugation of miracles , by the work of his hand and the light of his countenance , by changing the hearts of men , and scattering the people that delight in war , by infatuating their counsels and breaking their cords asunder ; that is , which he himself hath wrought amongst us by himself alone , and therefore will bless and will never interrupt : only we must be carefull never to provoke him any more by our vnthankfulness and infidel apostasie . but now , great sir , be pleas'd to give me leave in the throngs of those that rejoice to see the goodness of god to his servant job , in imitation of them who presented him with , everyman , an ear-ring of gold , and a piece of silver , or a lambe * , to bring also my offering , the signification of my joy . for though it be but two books which like the widows two mites make up but a contemptible summe ; yet because it is all i have , your majesty may be pleased to accept : and so much the rather , because it is also an expression of that part of the duty of my calling which hath fallen to my share . for your majesty , like the king in the gospel , hath been in a far country , and some of your citizens sent after you , and said , nolumus hunc regnare ; but god hath caused you to return and reign : and if your majesty should by that example call us to render an account of our talents , i can only say , that amongst those many excellent persons who have greatly improv'd theirs , i was willing to negotiate and to labour . what fruit will from hence accrue to souls is wholly in the hands of god : but this semination and culture was much wanting in the reformed churches . for though in all things else the goodness of god hath made us to abound , and our cup to run over ; yet our labours have been hitherto unimploied in the description of the rules of conscience and casuistical theology . in which because i have now made some attempt , if the production be not unworthy , i am sure it is not improper to lay it at the feet of your majesty . for your majesty being by god appointed custos utriusque tabulae , since like moses you are from god descended to us with the two tables of the law in your hand , and that you will best govern by the arguments and compulsory of conscience , and this alone is the greatest firmament of obedience ; whatsoever can be the measure of conscience est res fisci , is part of your own propriety , and enters into your exchequer . be pleased therefore , gracious sir , to accept this instance of my duty to god , to your majesty , and to your great charge , the church of england . there are in it many things intended for the service , but nothing to disserve any of these great interests . those cases that concern the power and offices of ecclesiastical superiors and supreme , were ( though in another manner ) long since done by the incomparable mr hooker , and the learned archbishop of spalato : but their labours were unhappily lost , and never saw the light . and though i cannot attain to the strength of these champions of david and guardians of the temple ; yet since their portion of work is fallen into my hand , i have heartily endeavoured to supply that loss ; though with no other event , but as charitable passengers by their little , but well-meaning , alms repair the breaches of his fortune who was greatly undone by war or fire . but therefore i humbly beg your majesties pardon in all things where my weaknesses make me to despair of your more gracious acceptance : and here i am therefore to be confident , because your mercy is , as your majesty , this day in her exaltation , and is felt by all your subjects ; and therefore humbly to be hoped for by great sir , your majesties most dutifull and most obedient subject jeremy taylor . the preface . the reformation of religion in the western churches hath been so violently , so laboriously , so universally oppos'd by evil spirits and evil men , by willfulness and ignorance , by prejudice and interest , by error and partiality ; and it self also hath been done so imperfectly in some places , and so unskilfully in some others , because the thick and long-incumbent darkness had made it impossible to behold the whole light in all its splendour ; that it was found to be work enough for the ministers of religion to convince the gain-sayers , to oppose their witty arts by the advantageous representment of wise truths , so to keep the people from their temptations . but since there were not found many able to doe this but such which had other cures to attend , the conduct of souls in their publick and private charges , and the consequent necessity of preaching and catechising , visiting the sick , and their publick daily offices ; it was the less wonder that in the reformed churches there hath been so great a scarcity of books of cases of conscience : though it is not to be denied but the careless and needless neglect of receiving private confessions hath been too great a cause of our not providing materials apt for so pious and useful a ministration . but besides this , it is certain that there was a necessity of labouring to other purposes then formerly : and this necessity was present and urgent ; and the hearts and heads of men ran to quench that fire , & left the government of the house more loosely , till they could discern whether the house would be burnt or no by the flames of contention which then brake out : only this duty was supplied by excellent preachings , by private conferences , by admonitions and answers given when some more pious and religious persons came to confessions , and as they were upon particular occasions requir'd and invited . but for any publick provisions of books of casuistical theology , we were almost wholly unprovided , and , like the children of israel in the days of saul and jonathan , we were forc'd to go down to the forges of the philistims to sharpen every man his share and his coulter , his axe and his mattock . we had swords and spears of our own , enough for defence , and more then enough for disputation : but in this more necessary part of the conduct of consciences we did receive our answers from abroad , till we found that our old needs were sometimes very ill supplied , and new necessities did every day arise . some of the lutherans have indeed done something in this kind which is well ; balduinus , bidenbachius , dedekanus , konig , and the abbreviator of gerard : some essays also have been made by others ; alstedius , amesius , perkins , and the late eloquent and reverend bishop of norwich . but yet our needs remain ; and we cannot be well supplied out of the roman store-houses : for though there the staple is , and very many excellent things expos'd to view ; yet we have found the merchants to be deceivers , and the wares too often falsified . for . if we consider what heaps of prodigious propositions and rules of conscience their doctors have given us , we shall soon perceive that there are so many boxes of poison in their repositories under the same paintings and specious titles , that as it will be impossible for every man to distinguish their ministeries of health from the methods of death ; so it will be unsafe for any man to venture indiscriminately . for who can safely trust that guide that teaches him , [ a that it is no deadly sin to steal , or privately against his will and without his knowledge to take a thing from him who is ready to give it if he were ask'd , but will not endure to have it taken without asking ; that it is no theft * privately to take a thing that is not great from our father ; b that he who sees an innocent punish'd for what himself hath done , he in the mean time who did it , holding his peace , is not bound to restitution ; c that he who falls into fornication , if he goes to confession , may the same day in which he did fornicate receive the communion ; that communion is manducation , and therefore requires not attention ; that he who being in deadly sin receives the h. communion commits but one sin , viz. that against the dignity of the sacrament ; and that the omission of confession is no distinct sin , meaning , amongst them who believe confession to be of divine institution ? ] as bad or worse are those affirmatives and doctrines of repentance . [ a dying man is not tied to be contrite for his sins ; but confession and attrition are sufficient : ] and that we may know what is meant by attrition , we are told [ it is a sorrow for temporal evil , disgrace or loss of health , sent by god as a punishment , or feared to be sent ; ] this alone is enough for salvation , if the dying man do but confess to the priest , though he have liv'd wickedly all his life-time . and that we need not think the matter of confession to be too great a burden , we are told , [ he that examines his conscience before confession , sins if he be too diligent and carefull . ] but as for the precept of having a contrite and a broken heart [ it binds not but in the article or danger of death : nor then , but when we cannot have the sacrament of penance . ] to these may be added those contradictions of severity for the securing of a holy life : that [ if a man purpose at the present to sin no more , though at the same time he believes he shall sin again , ( that is , that he will break his purpose , ) yet that purpose is good enough : that it is not very certain whether he that hath attrition does receive grace , though he does not formally resolve to sin no more : ] meaning , that it is probable , that it is not necessary to make any such resolution of leaving their sin ; they are not certain it is so , nor certain that it is otherwise ; that is , they find no commandment for these things : it may be they are counsell'd and advis'd in scripture , but that is no great matter ; for [ it is no sin not to correspond with the divine inspirations exhorting us to counsels . ] adde to these , that [ to detract from our neighbours fame before a consciencious , silent and a good man , is no deadly sin : to dispense with our vows in a year of jubile is valid , though the condition of obtaining that jubilee be not performed . ] thus men amongst them have leave to sin , and the may live in it as long as their life lasts without repentance ; and that repentance in the sum of affairs is nothing but to call to the priest to absolve them ; provided you be sorrowfull for the evil you feel or fear god will send on you : but contrition , or sorrow proceeding from the love of god is not at all necessary ; [ neither is it necessary that our sorrow be thought to be contrition ; neither is it necessary that attrition should goe before confession , but will serve if it be sometime after ; and if you confess none but venial sins , it is sufficient if you be sorrowfull for one of them ; and the case is the same for mortal sins formerly confessed . ] but i am ashamed of this heap of sad stories : if i should amass together what themselves have collected in their books , it would look like a libel : but who is pleased with variety of such sores may enter into the hospitals themselves , and walk and look til he be weary . . but not only with the evil matter of their propositions ; but we have reason to be offended with the strange manner of their answerings . i shall not need to instance in that kind of argument which is but too frequent among those who prevail more by their authority then their reason , of proving propositions by similitudes and analogies . i remember that gregory sayr saies that all the precepts of the moral law are to be reduc'd to the decalogue ; because as all natural things are reduc'd to ten praediments , so it is expedient that all kinds of vertues & vice be reduc'd to the ten commandments . and bessaeus infers seven sacraments from the number of the planets , and the seven ears of full corn in egypt , & seven water-pots changed into wine ( though there were but six , ) because as the wine fill'd six water-pots , so the sacrament of the eucharist fills the other six , and it self makes the seventh ; and that therefore peradventure the sacraments are called vessels of grace . but this i look upon as a want of better arguments in a weak cause , manag'd by careless and confident persons ; and note it only as a fault , that the guides of consciences should speak many things when they can prove but few . . that which i suppose to be of greatest consideration is , that the casuists of the roman church take these things for resolution and answer to questions of conscience which are spoken by an authority that is not sufficient ; and they admit of canons , and the epistles of popes for authentick warranties , which are suspicious whether ever they were written by them to whose authority only they do pretend ; and they quote sayings of the old doctors , which are contradicted by others of equal learning and reputation , and all cited in their own canon law ; and have not any sufficient means to ascertain themselves what is binding in very many cases argued in their canons , and decretal epistles , and bulls of popes . nay they must needs be at a loss in their conduct of consciences , especially in all inquiries and articles of faith , when they chuse such foundations , which themselves know to be weak and tottering ; and yet lay the greatest load upon such foundations , and tie the conscience with the hardest ligature , where it is certain they can give no security . for it is not agreed in the church of rome , neither can they tell upon whose authority they may finally rely : they cannot tell who is the visible head of the church : for they are not sure the pope is ; because a council may be superior to him , and whether it be or no it is not resolved : and therefore either they must change their principle , and rely only upon scriptures and right reason and universal testimonies , or give no answer to the conscience in very many cases of the greatest concernment ; for by all other measures their questions are indeterminable . but the authority of man they make to be their foundation : and yet if their allegations were allowed to be good argument , it would serve them but to very few purposes , since the doctors , whose affirmative is the decision of the case , are so infinitely divided . . this to me , and to very many wise men , looks like a very great objection : but i find that they who are most concerned in it account it none ; for the roman casuists profess it ; and yet do not suppose that the consequent of this should be , that the case is difficult , and the men not to be relied upon , and the conscience to be otherwise informed , and that we ought to walk the more warily , but therefore the conscience is at liberty , and the question in order to practice hath no difficulty ; hard in the case , but easie in the action ; for by this means they entertain all interests , and comply with all perswasions , and send none away unsatisfied . for uncertain answers make with them no uncertain resolution ; for they teach us , that in such cases we may follow either part : and therefore they studiously keep up this academical or rather sceptick theology , alii aiunt , alii negant ; utrumque probabile . and upon this account , although with greatest severity they bind on mens perswasions the doctrines of meats and carnal ordinances , yet they have left them loose enough when it comes to the conscience , so loose that the precept is become ridiculous : for what can it be otherwise , when they teach , that the fast is not broken by drinking of water or wine , nay though we eate something that our drink may not hurt us ; nor the usual collation at night if it be taken in the morning ; nor if the butler or the cook lick his fingers ; nor if we eat egs or milk-meats , so it be not in the holy time of lent ; nor if after dinner awhile you eate something at the entreaty of a friend ; nor if you upon a reasonable cause eate before your time ? in all these cases you eat and fast at the same time . all these things are derivatives from the contrary opinions of some easy , gentle doctors ; and the effect of this stratagem is seen in things of greater consequence . for [ we are free from our vow , or from a commandement , if it be a probable opinion of the doctors that we are free ; ] and [ it is probable , if it be the opinion of one grave doctor : ] that is , in effect , plainly , if it be probable [ in the doctrine , ] it is certain [ in practice ; ] and it is probable if any one of their doctors says it . . and the mischief of this is further yet discernible , if we consider that they determine their greatest and most mysterious cases oftentimes by no other argument but the saying of some few of their writers . i shall give but one instance of it ; but it shall be something remarkable . the question was , whether the pope can dispense in the law of god ? the inquiry is not concerning a dish of whey , but of a considerable affair ; upon which the right or the wrong of many thousand consciences amongst them do depend . it is answered [ that one opinion of the catholicks says , that the pope can dispense in all things of the law of god , excepting the articles of faith . ] the proof is this , so panormitan speaks , in cap. proposuit , de concess . praebend , n. . citing innocentius in cap. cum ad monasterium , de statu monachorum ; where he saies , that without cause the pope cannot dispense in things of divine right ; intimating that with cause he may . and the same is the opinion of felinus in cap. quae in eccles. de const . n. , & . where amongst other things he saith , that the pope when he hath cause can change the usual form of baptisme , and make it lawfull to baptize in the name of the trinity , which he reports out of innocentius cap. . de baptis . in fine num . . yea the same felinus is bold to affirm in cap. . de const . n. . that the pope with one word can create a priest , without any other solemnity , saying , be thou a priest ; which he reports out of innocentius in cap. . sacra unct. the same felinus adds further that the pope with his word alone can make a bishop ; and he cites angelus in l. . c. de crim . sacrilegii ; & in l. . c. de sententiam passis . the same sentence is held by decius , consil . . n . in fine ; & in dict . cap. quae in eccles. n. . & seq . aliàs n. , & . in novis . allegantur etiam alii juristae in cap. . de translat . episcopi ; & in l. manumissiones . ff . de just . & jure ; & in l. . c. de servit . &c. here is a rare way of probation : for these allegations are not only a testimonial that these catholick authors are of that opinion ; but it is intended to represent , that this opinion is not against the catholick faith ; that popes and great lawyers are of it ; and therefore that it is safe , & it may be followed , or be let alone : but yet this is sufficient to determine the doubting conscience of a subject , or to be propounded to him as that on which he may with security and indemnity rely . the thing is affirm'd by felinus , and for this he quotes innocentius ; and the same is the opinion of decius , and for this opinion divers other lawyers are alleged . now when this or the like happens to be in a question of so great concernment as this , it is such a dry story , such an improbable proof , so unsatisfying an answer to the conscience , that the great determination of all those questions and practices which can depend upon so universall an article as this , and a warranty to doe actions which their adversaries say are abhorrent from the law of nature and common honestly , shall in their finall resort rest upon the saying of one or two persons , who having boldly spoken a foolish thing , have passed without condemnation by those superiors for whose interest they have been bold to tell so great a lie . in conclusion , the effect of these uncertain principles and unsteady conduct of questions is this ; that though by violence and force they have constrain'd and thrust their churches into an union of faith , like beasts into a pound , yet they have made their cases of conscience and the actions of their lives unstable as the face of the waters , and unmeasurable as the dimensions of the moon : by which means their confessors shall be enabled to answer according to every mans humor , and no man shall depart sad from their penitential chairs , and themselves shall take or give leave to any thing : concerning which i refer the reader to the books and letters written by their parties of port-royal , and to their own weak answers and vindications . if i were willing by accusing others to get reputation to my own , or the undertakings of any of our perswasion or communion , i could give very many instances of their unjustice and partialities in determining matters and questions of justice which concern the church and their ecclesiastical persons ; as if what was just amongst the reprobates of the laity were hard measure if done to an ecclesiastick , and that there were two sorts of justice , the one for seculars & the other for church-men ; of which their own books * give but too many instances . i could also remark that the monks and friers are iniquiores in matrimonium , and make inquiries into matrimonial causes with an impure curiosity , and make answers sometimes with spite and envy , sometimes with licentiousnesse ; that their distinction of sins mortal and venial hath intricated and confounded almost all the certainty & answers of moral theology : but nothing of this is fitted to my intention , which is only to make it evident that it was necessary that cases of conscience should be written over a new , and established upon better principles , and proceed in more sober and satisfying methods : nothing being more requisite then that we should all be instructed , and throughly prepared to every good work ; that we should have a conscience void of offence both towards god and towards man ; that we should be able to separate the vile from the precious , and know what to chuse and what to avoid ; that we may have our senses exercised to discern between good and evil , that we may not call good evil , or evil good . for since obedience is the love of god , and to doe well is the life of religion , and the end of faith is the death of sin and the life of righteousnesse ; nothing is more necessary then that we be rightly informed in all morall notices ; because in these things an error leads on to evil actions , to the choice of sin , and the expresse displeasure of god ; otherwise then it happens in speculation and ineffective notices and schoole-questions . and indeed upon this consideration i was alwaies confident , that though the questions of the schoole were nice and subtle , difficult and very often good for nothing ; yet that in moral theology i should have found so perfect an accord , so easie determination of questions , that it would have been harder to find out questions then answers ; and the great difficulty in books of this subject would be to put the great number of inquiries into order and method . i was not deceived in the ground & reason of my conjecture ; because i knew that in promptu & facili est aeternitas , god had made the way to heaven plain and simple , and what was necessary did ly open , and the lines of duty were to be read by every eye , or heard and learn'd by all understandings ; and therefore it is certain that all practical truths are to be found out without much contention and dispute , because justice and obedience to god in all morall conversation is natural to us , just as logick and discourse is . but when i came to look a little nearer , i found that men were willing enough to be tied up to believe the unactive propositions of the doctors , but would keep a liberty of pleasing themselves in matters of life and conversation : in the former they would easily be govern'd by leading men ; but in the latter they would not obey god himself , and without great regret would not be confin'd to strictnesse and severity in their cases of conscience . some would ; but many would not . they that would , gave laws unto themselves , and they could easily be governed ; but they that would not , were ready to trample upon their yoke , if it were made gentle and easie for their neck . but this was the least part of the evil . for besides this , moral theology was made a trade for the house , and an art of the schools : and as nothing is more easie then natural logick , and yet nothing harder then sophistical , so it is in moral theology ; what god had made plain , men have intricated ; and the easie commandement is wrapped up in uneasie learning ; and by the new methods , a simple and uncrafty man cannot be wise unto salvation ; which is but small comfort to him that stands in the place of the idiot and unlearned . sometimes a severe commandement is expounded by the sense of ease and liberty , and the liberty is established in rule ; but because the rule is not true in some hundreds of cases , a conscientious man does not know how to make use of it : and if the commandement be kept close to the sense of strictnesse and severity , there are so many outlets and escapes found out , that few men think themselves obliged . * thus in the rule [ spoliatum ante omnia restituendum ] which is an excellent measure of conscience in many cases , and certainly can have no direct abatement in the duty , and the party obliged can only be relieved by equity in the manner of doing it ; yet of this plain and easie rule , gabrielius brings no lesse then threescore and ten limitations : and to make all questions of that nature and the rule of conscience infinite and indeterminable , menochius hath seven hundred ninety and eight questions concerning possession ; and who is sufficient for these things ? * there is a rule amongst the lawyers which very much relates to the conscience of those men who are engaged in suits and sentences of law in all countries which are rul'd by the civil law , in quolibet actu requiritur citatio . of this rule porcius brings an hundred and sixteen ampliations , and an hundred and four and twenty limitations . maranta enumerates forty cases in which [ a negative ought to be proved : ] and socinus sets down eight hundred and two fallencies ( that 's the word of the law ) concerning the contestation of suits and actions at law . many more might be reckoned even in the interpreters of the civil law , and in the measures we derive from thence . but if any man thinks it better in the canon law , which is supposed to be as great a rule of our conscience in the matter of religion as the other is of justice ; i shall only say , that the very title of the canon law was concordantia discordantiarum , a tying of contradictions together in one string : and when you begin to look into the interpreters of the decretum , which is the best part of the canon law , simoncellus tells us that the word decretum hath five and twenty significations . so that there is a wood before your doores , and a labyrinth within the wood , and locks and barrs to every door within that labyrinth ; and after all we are like to meet with unskilfull guides ; and yet of all things in the world , in these things an error is the most intolerable . but thus the enemy of mankind hath prevailed upon us while we were earnest in disputations about things less concerning : then he was watchfull and busie to interweave evil and uncertain principles into our moral institutions , to intangle what was plain , to divide what was simple , to make an art of what was written in the tables of our hearts with the finger of god. when a gentleman was commending dr. fisher bishop of rochester his great pains in the confutation of luther's books , the wise prelate said heartily , that he wish'd he had spent all that time in prayer and meditation which he threw away upon such useless wranglings . for that was the wisdom of the ancients . antiqua sapientia nihil aliud quam facienda & vitanda praecepit : et tunc meliores erant viri . postquam docti prodierunt , boni desunt . simplex enim illa & aperta virtus in obscuram & solertem scientiam versa est ; docemurque disputare , non vivere . our fore-fathers taught their children what to do and what to avoid ; and then men were better . but when men did strive to become learned , they did not care so much to become good ; they then were taught to dispute rather then to live . to this purpose i understand that excellent saying of solomon , of making many books there is no end , and much study is a weariness of the flesh . let us hear the conclusion of the whole matter . fear god and keep his commandements ; for this is the whole duty of man. meaning , that books which serve to any other purpose are a laborious vanity , consumptive of our time and health to no purpose : nothing else being to any purpose but such things as teach us to fear god , and how to keep his commandements . all books , and all learning which ministers to this end , partakes of the goodnesse of the end ; but that which promotes it not , is not to be regarded : and therefore the chaldee paraphrast reades these words into an advise of making many books tending to holinesse . fili mi , monitus esto ut facias libros sapientiae plurimos , adeò ut non sit finis ; & ut studeas verbis legis , conspiciasque defatigationem carnis . make books of wisdom very many , and study in the words of the law till thou mayest see the wearinesse of thy flesh . beata aetas quae in vita hominum regenda totam disputandi rationem posuit , blessed are the times in which men learn to dispute well that they may live the better . and truly it were much to be wished that men would doe so now ; endeavouring to teach the waies of godlinesse in sincerity ; to shew to men the right paths of salvation ; to describe the right and plain measures of simplicity , christian charity , chastity , temperance and justice ; to unwind the intanglements of art , and to strip moral theology of all its visors ; to detract all the falshoods and hypocrisies of crafty men ; to confute all the false principles of evil teachers , who by uncertain and deceitfull grounds teach men to walk confidently upon trap-doors and pit-falls , and preach doctrines so dangerous and false , that if their disciples should live according to the consequents of such doctrines , without doubt they must perish everlastingly . it is a great work and too heavy for one mans shoulders ; but some body must begin ; and yet no man ever would , if he can be affrighted with the consideration of any difficulty in the world . but i have laid aside all considerations of my self , and with an intire dependence upon god for help , i have begun an institution of morall theology , and established it upon such principles and instruments of probation which every man allows , and better then which we have none imparted to us . i affirm nothing but upon grounds of scripture , or universall tradition , or right reason discernable by every disinterest person , where the questions are of great concern , and can admit these probations : where they cannot , i take the next best ; the laws of wise commonwealths and the sayings of wise men , the results of fame and the proverbs of the ancient , the precedents of holy persons and the great examples of saints . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that is well instructed will require in every kind of argument and disputation no other proof or subtilty then the subject matter will bear . for it were ridiculous for a mathematician to goe about to perswade with eloquence , or an orator to pretend to demonstrations . but morall theology is a collective body of all wisdome , whereof some things are demonstrable and many are probable , and other things are better then their contraries ; and they are to be proved accordingly , every thing in its proportion and capacity . and therefore here i make use of all the brocardics , or rules of interpreters ; that is , not only what is established regularly in law , but what is concluded wise and reasonable by the best interpreters . socinus , duennas , azo , gabrielius , damasus , and divers other great lawyers attempted this way in the interpretation of the civil and canon law . i intermeddle not in the question , whether they did well or ill , but leave the contest as it lies between duarenus and balduinus who blame them , and wesenbech and gribaldus who are their confident advocates . but in the discourses of conscience , whatsoever is right reason , though taken from any faculty or science , is also of use and efficacy . because whatever can guide the actions or discourses , or be the businesse or the conduct of any man , does belong to conscience and its measures ; and what is true in any science ; is true in conscience . i do not say that what is true or allowed in humane laws is also true or allowed in the divine ; because though god does justly and wisely , yet men doe not alwaies so ; and what is true in sciences is not alwaies understood to be true in civil laws . qualis causa , talis effectus , saith the philosopher , the cause and the effect are of the same nature . but the lawyer saies , this is not alwaies true . for manumission , which is a cause of liberty , is of the civil law and positive institution ; but liberty , which is the effect of it , is of the law of nature . now although the philosopher understands his rule of natural causes and effects , or those causes which are artificial , but operate by the way of nature , and intends it not at all to be perswasive in matters of positive and legal institution ; yet this truth and all other truths must prevail in conscience , because they are emanations from the fountain of truth ; from whence nothing can derive that is not alwaies true , and in all senses true where they are intended to perswade or teach . but then the truths of philosophy must be used in the measures of conscience by the intentions of philosophy , and not be carried on to a disparate matter , and without cause be indifferently applied , the same words to things of another nature . * there is a rule in philosophy , incorporalia sunt individua : from hence ho●●oman argues , therefore dominion , heritage , ususfructus , or the use of a thing by him that is not the lord , are individual , because they are incorporeal . now this will deceive him that trusts upon it : not because what is true in one place is not true alwaies and every where ; but because these words applied to other matters , and the words signifying other intentions , they abuse the unwary hearer , but instruct not . but because the questions of conscience doe relate to all matters , therefore to these all arts and sciences do minister . res fisci est ubicunque natat , whatsoever swims upon any water belongs to this exchequer ; that is , saith s. austin , christianus domini sui esse intelligit , ubicunque invenerit veritatem , if it be truth , wheresoever it be found , the christian knows it is his lords goods : and therefore i have prov'd and adorn'd some truths with the wise sayings of philosophers and poets , ut deo serviat quicquid puer utile didici , that , according to the expression of the same saint , whatsoever being a child i learned which can profit , may be brought in to serve and pay homage to god. but still they are to be understood according to the sense and meaning of their proper art where they dwell . and though there is great need of skill in all those sciences from whence we derive notices in order to the conduct of conscience ; and that it will be hard for any man to pretend to be master of all those things which must be us'd in these discourses ; yet i who will not pretend to that , have yet taken as good a course as i could to inform my self , though not in the whole system of every art in the whole circle which i have here occasionally us'd , yet i have been carefull to understand those few things which i have thence drawn in as auxiliaries : and lest i should yet fail , i have taken another course by way of caution and defence , that i may be right and sure in the reflexe , if i had cause to doubt of any thing in the direct notice . for i have propounded to my self general measures to be as boundaries to the determination of doubts and the answer of questions ; which so long as i do observe , my error will be very innocent , if any happens . for . in hard and intricate questions i take that which is easie and intelligible , and concerning which it will be easie to judge whether it be right or wrong . . in odious things , and matters of burden and envy , i take that part which is least , unlesse there be evident reason to the contrary . . in favours i alwaies chuse the largest sense , when any one is bettered by that sense , and no man is the worse . . in things and questions relating to men i give those answers that take away scruples , and bring peace and a quiet mind . . in things relating to god i alwaies chuse to speak that thing which to him is most honourable . . in matters of duty i alwaies chuse that which is most holy . . in doubts i chuse what is safest . . in probabilities i prefer that which is the more reasonable , never allowing to any one a leave of chusing that which is confessedly the lesse reasonable in the whole conjunction of circumstances and relative considerations . upon the account of these principles i hope to serve god and the good of souls . for these being the points of my compasse , which way soever i sail , i shall not suffer shipwrack : and if at anytime i goe about , which i have avoided as much as my infirmities will permit , yet at last , and in the whole , i arrive where i ought to be . for indeed in this whole affair i have proceeded with great fear ; as knowing that he who writes cases of conscience , does in a manner give lawes to all that do believe him : and no man perswades more vehemently then he that tells you , this , god forbids ; this , god commands ; and therefore i knew that to be mistaken here was very evil , and might do much evil ; but to be carelesse , or prejudicate , or partiall , or flattering , or oppressive with severity , or unsafe with gentleness , was criminal in the cause as well as mischievous in the event : and the greatest security which i have that i have not spoken unsafely in any mans case , is because i have prayed much , and laboured much that i might not at all minister to error or schisme , to folly or vanity , but to the glory of god , and to the good of souls : and i have so determined every case that i have here presented , as i my self would practise , as i would account at the day of judgment , through the mercies of god in jesus christ , and the integrity and simplicity of my conscience : and therefore i desire that my reader will use the same caution and ingenuity before he condemns any conclusion , and consider , that as in these things it was impossible to please every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so i design'd to please no man but as he is a lover of truth , and a lover of his own soul. the style that i here use is according as it happens , sometimes plain , sometimes closer : the things which i bring are sometimes new , and sometimes old ; they are difficult and they are easie ; sometimes adorn'd with cases , and the cases specificated in stories , and sometimes in stead of a story i recite an apologue , and disguise a true narrative with other names , that i may not discover the person whose case i discourse of : and in all things i mind the matter ; and suppose truth alone and reason and the piety of the decision to be the best ornament ; and indeed sometimes the thing it self will not be handled otherwise . ornari res ipsa negat , contenta doceri . i was here to speak to the understanding , not to winne the affections ; to convince , not to exhort : and where i had no certainty in a case , or that the parts of a question were too violently contended for , without sufficient evidence on either side , i have not been very forward to give my final sentence ; but my opinion and my reason ; per verbum forte respondent saepe periti . and yet i hope that in some cases it will be found , that though i am not fierce , positive and decretory , yet the case it self is sufficiently declared , so that he who hath occasion to use it , may upon those accounts determine himself . for the modesty of him that teaches is not alwaies an argument that he is uncertain in his proposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith ulpian . when the antients said , i suppose , i think , it seems , they did not alwaies mean that they were uncertain ; but they sometimes intended it for a modest , but a direct affirmative : and so i doe in some few cases where there is great reason on one side , and a great prejudice on the other : i give my reasons , and lay down the case and all its allays , and leave it to prevail without my sentence by its own strength . and for this i hope no man will be offended at me : if he be , it is because i was not willing to offend him ; but i was desirous to instruct , to comfort , to determin and to establish him that needs . i have studiously avoided all questions that are curious and unprofitable ; such , i mean , which are only trials of witt , but neither ministers of justice nor religion . such was that which was brought before the lawyers and all the learned men of athens , with great noises to little purpose . a gentleman of aegina dying left three daughters . the one was beauteous and wanton ; the second a lover of wine and gay pleasures ; and the third a good spinster , and a great follower of country houswifry . he made the mother of these daughters to be his heir upon this condition , that she should divide all his estate between his daughters equally ; but in such a manner , that what they received they should neither possesse nor enjoy , and as soon as ever they had quitted their portions they should pay each of them to their mother ten thousand philippics . the mother runs to athens , consults the lawyers and philosophers how this will should be fulfilled ; but they know not , as supposing one part to crosse another , and altogether to be impossible ; for if the whole estate be divided amongst them , how is it that they shall not enjoy it ? and if they do not , how shall they pay their mother her assignment ? the mother therefore finding no help there , contrives it thus her self . to the pretty wanton she gives rich clothes , smooth eunuchs , soft beds , sweet perfumes , silver lavatories , and all things which she suppos'd might please her lust , and consume her portion . to the drinking girle she provides vessels of rich wines , a house well furnished , and all things fitted for expensive entertainments . but to the country houswife , a good farm , plowmen and a great stock , many horses and some cows , some men-servants and a great many maidens , a kennel of hounds and a few swine ; supposing this was no very probable way for her to thrive , but the likeliest way to do her husbands will ; because the lust of the first , and the thirst and debauchery of the second , and the ill-contrived stock of the third would consume all their portions . but all this while she considered not how when they grew poor , she should receive her share . but at last , a wiser man then was in the schools of athens advis'd her thus ; give to the drunken maiden the rich garments , the jewels and the eunuchs ; and because she loves them not , she will sell them all for old wines of chios : to the wanton give fields and cattel , oxen and ploughs , hinds and swine ; and she will quickly sell them that she may entertain her lovers : but if you give vessels of wine to the country girl , she knows not what to doe with them , and therefore will sell them to the merchant for ready money . thus shall neither of them enjoy their portion ; but by selling it , they shall be enabled to pay the money to their mother . this was a riddle , rather then a case of law of conscience ; and so are many others , which i therefore resolved to lay aside , and trouble no mans conscience or head with them ; as supposing that the answer of the dul diodorus mention'd in the greek epigram is sufficient for such curiosities , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. it is so , or it is not so ; it must be done this way , or some other ; the thing in question is yours , or some bodies else : but make the judge your friend , and i will warrant your cause , provided it be just ; but look you to that . a slight answer to an intricate and useless question is a fit cover for such a dish ; a cabbage leaf is good enough to cover a pot of mushromes : but i have taken a shorter way , and laid them all aside ; remembring the saying of frier john annias to nicolaus de lyra ; testimonium dei lucidum est , nec egent literae divinae plicis , the things of god are plain and easie : and therefore i have rejected every thing that is not usefull and intelligible ; chusing only to make such inquiries by which we may become better , and promoted in something of our duty ; quid sumus , & quidnam victuri gignimur , ordo quis datus , aut metae quam mollis flexus , & unde , quis modus argento , quid fas optare , quid asper utile nummus habet , patriae , charísque propinquis quantum elargiri deceat , quem te deus esse jussit , & humanâ quâ parte locatus es in re : viz. that we may be taught how to know what god requires of us , instructed to salvation , and fitted to every good work . but now i shall desire that he who reads my book will not expect this book to be a collective body of particular cases of conscience ; for i find that they are infinite , and my life is not so ; and i shall never live to write them all , or to understand them all : and if i should write some and not all , i should profit i know not whom , and doe good but to a very few , and that by chance too ; and it may be that their cases being changed by circumstances would not be fitted by my indefinite answers . i therefore resolved upon another way ; which although no man before me hath trod in writing cases of conscience , yet i cannot say it is new ; for i took my pattern from tribonianus the lawyer , who out of the lawes of the old romans collected some choice rules which give answer to very many cases that happen . and after i had considered and tried many others , i found this most reasonable , most usefull and most comprehensive of all matters relating to my present undertaking . for i intend here to offer to the world a general instrument of morall theology , by the rules and measures of which , the guides of souls may determine the particulars that shall be brought before them ; and those who love to inquire , may also find their duty so described , that unlesse their duties be complicated with laws , and civil customes , and secular interests , men that are wise may guide themselves in all their proportions of conscience : but if their case be indeed involved , they need the conduct of a spiritual guide to untie the intrigue , and state the question , and applie the respective rules to the several parts of it ; for though i have set them down all in their proper places relating to their severall matters , yet when a question requires the reason of many rules , it is not every hand that can applie them : men will for ever need a living guide ; and a wise guide of souls will by some of these rules be enabled to answer most cases that shall occur . for although i have not given answers to every doubt ; yet have i told what we are to doe when any doubt arises ; i have conducted the doubting conscience by such rules which in all doubts will declare her duty : and therefore if the matter of the doubt be in the reception of the sacrament of the eucharist , or in wearing cloths , or in eating , the rule is the same and applicable to every matter . i have not disputed whether sumptuary lawes be actually obligatory to us in england or ireland ; but i have told by what measures we shall know concerning all laws , whether they be obligatory or no , in any place , and to every person . i have not expounded all the laws of god , but i have told by what rules they are to be expounded and understood . but because these rules have influence upon all particulars , i have by way of instance and illustration determined very many special cases : and i was a little curious to chuse such which are the matter of our usual inquiries ; and have been very studious to draw in to particular scrutiny most of the principal and noblest questions of christendom which could relate to the matter of my rule ; provided that they were practicall and did minister to good manners ; having that of lactantius in my mind , non tam de rebus humanis bene meretur qui scientiam bene dicendi affert , quam qui piè & innocenter docet vivere . he best deserves of mankind who teaches men to live well rather then to talk well : and therefore the wiser greeks preferred philosophers before orators . illi enim rectè vivendi doctores sunt existimandi , quod est longe praestabilius . it is better to be a doctor of good life , then of eloquent or learned speaking : for there are but few who are capable of eloquence , but to live well is the duty of all : and i have alwaies been pleased with the saying of jupiter to pallas in the apologue , when he kissed her cheek for chusing the fruitfull olive . — nam quod facimus , id nisi utile est , stulta omnis atque inanis inde est gloria ; unlesse it does good & makes us better , it is not worth the using : and therefore it hath been no small part of my labour not only to doe what was necessary , but to lay aside what was uselesse and unfit , at least what i thought so . in this manner by the divine assistance i have described a rule of conscience : in the performance of which i shall make no excuses for my own infirmities , or to guard my self from the censure of the curious or the scorners . i have with all humility and simplicity desired to serve god , and to minister to his church , and i hope he will accept me : and for the rest , i have laid it all at his most holy feet , and therefore will take no further care concerning my self in it . only i am desirous that now i have attempted to describe a general rule , they who find it defective would be pleased to make this more perfect by adding their own symbol ; which is much easier then to erect that building which needs but some addition to make it usefull to all its purposes and intentions . but if any man , like a bird sitting upon a tree , shall foul the fruit and dishonour it , that it may be unfit for food , i shall be sorrowfull for him that does so , and troubled , that the good which i intended to every one , should be lost to any one . but i shall have the prophet's comfort if i have done my duty in righteousnesse and humility : though i labour in vain and spend my strength for nought , yet surely my judgment is with the lord , and my work is with my god. i know not whether i shall live to adde matter to this form , that is , to write a particular explication of all the precepts of christian religion ; which will be a full design of all special cases and questions of conscience measurable by this general rule . if i doe not , i hope god will excite some other to doe it ; but whoever does it , he will doe it with so much the more profit , by how much he does dispute the lesse : and i remember that socrates and sozomen tell that aelius the heretick was counted an atheist propter eristicum loquendi & disputandi modum , because he taught no part of religion but he minc'd it into questions and chop'd it into aristotle's logick . the simple and rational way of teaching god's commandements as it is most easie , so it is most usefull ; and all the cases that will occur will the most easily be answered by him that considers and tell in what cases they bind , and in what they bind not : which is the duty of him that explicates , and may be delivered by way of plain rule and easie commentary . but this i shall advertise ; that the preachers may retrench infinite numbers of cases of conscience if they will more earnestly preach and exhort to simplicity and love ; for the want of these is the great multiplier of cases . men do not serve god with honesty and heartinesse , and they do not love him greatly ; but stand upon tearms with him , and study how much is lawfull , how far they may goe , and which is their utmost step of lawfull , being afraid to doe more for god and for their souls then is simply and indispensably necessary ; and oftentimes they tie religion and their own lusts together , and the one intangles the other , and both are made lesse discernible , and lesse practicable . * but the good man understands the things of god ; not only because god's spirit by secret immissions of light does properly instruct him ; but because he hath a way of determining his cases of conscience which will never fail him . for if the question be put to him whether it be fit for him to give a shilling to the poor ; he answers that it is not only fit , but necessary to doe so much at least , and to make it sure , he will give two : and in matter of duty he takes to himself the greater share ; in privileges and divisions of right , he is content with the least : and in questions of priority and dignity he alwaies prevails by cession , and ever is superior by sitting lowest , and gets his will , first by chusing what god wills , and then what his neighbour imposes or desires . but when men have no love to god , and desire but just to save their souls , and weigh grains and scruples , and give to god no more then they must needs , they shall multiply cases of consciences to a number which no books will contain , and to a difficulty that no learning can answer . the multiplication also of laws and ceremonies of religion does exceedingly multiply questions of practice ; and there were among the jews by reason of their numerous rites many more then were at first among the christians . for we find the apostles only exhorting to humility , to piety towards parents , to obedience to magistrates , to charity and justice ; and the christians who meant well understood well , and needed no books of conscience but the rule , and the commandement . but when error crept in , truth became difficult and hard to be understood : and when the rituals of the church and her laws became numerous , then religion was hard to be practised : and when men set up new interests , then the laws of conscience were so many , that as the laws of the old romans ; — verba minantia fixo aere legebantur — which at first were nailed in a brasse-plate upon a wall , became at last so numerous and filled so many volumes , that their very compendium made a large digest ; so are these , too many to be considered , or perfectly to be understood ; and therefore either they must be cut off by simplicity and an honest heart , and contempt of the world , and our duty must look for no measures but love and the lines of the easie commandement , or else we can have no peace and no security . but with these there is not only collateral security , but very often a direct wisdom . because he that endeavours to keep a good conscience and hath an honest mind , besides that he will enquire after his duty sufficiently , he will be able to tell very much of it himself : for god will assist him , and cause that his own mind shall tell him more then seven watchmen that fit in a tower ; and if he misse , he is next to an excuse , and god is ready to pardon him : and therefore in what sect of christianity soever any man is ingaged , if he have an honest heart , and a good conscience , though he be in darknesse , he will find his way out , or grope his way within ; he shall be guided , or he shall be pardon'd ; god will pity him , and find some way for his remedy ; and if it be necessary , will bring him out . but however it comes to passe , yet now that the inquiries of conscience are so extreamly numerous , men may be pleased to observe that theology is not every mans trade ; and that it requires more wisdom and ability to take care of souls , then those men who now-adays run under the formidable burden of the preachers office can bring from the places of their education and first imploiment . which thing i doe not observe that by it i might bring reputation to the office of the clergy ; for god is their portion and lot , and as he hath given them work enough , so he hath given them honour enough , though the world despise them : but i speak it for their sakes who doe what they ought not , and undertake what they cannot perform ; and consequently doe more hurt to themselves and others then possibly they imagine ; which it were better they should amend , then be put to answer for it before him who loves souls better then he loved his life , and therefore would not intrust them to the conduct of such persons , who have need to be taught the plain things of salvation , and learn to doe justice and charity , and the proper things of a holy religion . concerning my self i shall make no request to my reader , but that he will charitably believe i mean well , and have done my best . if any man be troubled that he hath expected this nothing so long ; i cannot make him other answer , but that i am afraid it is now too soon ; and i blesse god that i had abilities of health and leisure now at last to finish it : but i should have been much longer , if god had not by the piety of one of his servants provided for me a comfortable retirement and opportunity of leisure : which if i have improved to god's glory , or to the comfort and institution of any one , he and i both have our ends , and god will have his glory ; and that 's a good conclusion , and to that i humbly dedicate my book . from my study in portmore in kilultagh , october . . a table of the titles of the chapters , and the rules of the first book . of conscience , the kinds of it , and the generall rules of conducting them . chap. i. the rule of conscience in general . rule . . conscience is the mind of a man , governed by a rule , and measured by the proportions of good and evil in order to practice . pag. . . the duty and offices of conscience are to dictate and to testifie or bear witness , to accuse or excuse , to loose or bind . . be carefull that prejudice or passion , fancy and affection , error or illusion , be not mistaken for conscience . . the conscience of a vitious man is an evil judge and an imperfect rule . . all consciences are to walk by the same rule , and that which is just to one is so to all in the like circumstances . . in conscience that which is first is truest , easiest and most usefull . . conscience by its several habitudes and relations and tendencies toward its proper object is divided into several kinds . chap. ii. of the right or sure conscience . . a right conscience is that which guides our actions by right and proportion'd means to a right end . . in a right conscience the practical judgment , that is the last determination to an action , ought to be sure and evident . . the practical judgment of a right conscience is alwaies agreeable to the speculative determination of the understanding . . a judgment of nature or inclination is not sufficient to make a sure conscience . . when two motives concur to the determination of an action , whereof one is vertuous and the other secular , a right conscience is not prejudic'd by the mixture . . an argument not sufficient nor competent , though it do perswade us to a thing in it self good , is not the ground of a right , nor a sufficient warrant for a sure conscience . . a conscience determined by the counsil of wise men , even against its own inclinations , may be sure and right . . he that sins against a right and a sure conscience , what ever the instance be , commits a great sin , but not a double one . . the goodnesse of an object is not made by conscience , but is accepted , declared and published by it , and made personally obligatory . chap. iii. of the confident or erroneous conscience . . an erroneous conscience commands us to doe what we ought to omit , or to omit what we ought to doe , or to doe it otherwise then we should . . an erroneous conscience binds us to obedience , but not so as a right conscience does . . a conscience erring vincibly or culpably is an unavoidable cause of sin , whether it be resisted or complied with . . it is a greater sin to doe a good action against our conscience , then to doe an evil action in obedience to it . . it is not lawfull to delight in an evil action ( after the discovery of our error ) which we did innocently in our erroneous conscience . . an innocent or invincibly erring conscience is to be obeyed even against the known commandements of a superiour . . the error of an abused conscience ought to be reformed sometimes by the command of the will , but ordinarily by a contrary reason . . the error of a conscience is not alwaies to be opened to the erring person by the guides of souls , or any other charitable adviser . chap. iv. of the probable or thinking conscience . . a probable conscience is an imperfect assent to an uncertain proposition , in which one part is indeed clearly and fully chosen , but with an explicit or implicit notice that the contrary is also fairly eligible . . a conscience that is at first and in its own nature probable may be made certain by accumulation of many probabilities operating the same perswasion . . of two opinions equally probable upon the account of their proper reasons , one may be safer then another . . an opinion that is speculatively probable is not alwaies practically the same . . the greater probability destroys the less . . when two opinions seem equally probable the last determination is to be made by accidents , circumstances and collateral inducements . . it is not lawfull to change our practicall sentence about the same object , while the same probability remains . . an opinion relying upon very slender probability is not to be followed , except in the cases of great necessity or great charity . . multitude of authors is not ever the most probable inducement , nor doth it in all cases make a safe and sure conscience . . in following the authority of men , no rule can be antecedently given for the choice of the persons , but the choice is wholly to be conducted by prudence and according to the subject matter . . he that hath given assent to one part of a probable opinion , may lawfully depose that conscience and that opinion upon confidence of the sentence of another . . he that enquires of several doctors , untill he find one answering according to his mind , cannot by that enquiry make his conscience safe ; but according to the subject matter , and other circumstances he may . . he that is asked concerning a case that is on either side probable , may answer against his own opinion if the contrary be probable , or more safe , or more expedient , or more favourable . . when the guide of souls is of a different opinion from his charge or penitent , he is not bound to exact conformity to his own opinion that is but probable , but may proceed according to the conscience of the penitent . . the sentence and arbitrement of a prudent and good man , though it be of it self but probable , yet is more then a probable warranty to actions otherwise undeterminable . ibid. chap. v. of a doubtfull conscience . . a doubtfull conscience assents to neither side of the question , and brings no direct obligation . . a negative doubt neither binds to action nor inquiry nor repentance , but it binds only to caution and observance . . a privative doubt cannot of it self hinder a man from acting what he is moved to by an extrinsick argument or inducement that is in it self prudent or innocent . . in doubts of right or law we are alwaies bound to enquire : but in doubts of fact not alwaies . . in doubts the safer part is to be chosen . . it is lawfull for the conscience to proceed to action against a doubt that is merely speculative . . every dictate and judgment of the conscience , though it be little and less material , is sufficient , and may be made use of for the deposition of a doubt . . when two precepts contrary to each other meet together about the same question , that is to be preferred which binds most . chap. vi. of the scrupulous conscience . . a scruple is a great trouble of mind proceeding from a little motive and a great indisposition , by which the conscience , though sufficiently determined by proper arguments , dares not proceed to action , or if it does , it cannot rest . . a conscience sufficiently instructed by its proper ●●guments of perswasion may without sin proceed to action against the scruple , and its weaker arguments or stronger tremblings . . he that is troubled with scruples ought to relie upon the judgment of a prudent guide . ibid. . when a doubt is resolved in the entrance of an action , we must judge of our action afterwards by the same measures as before ; for he that changes his measures , turns his doubt into a scruple . ibid. . a scrupulous conscience is to be cured by remedies proper to the disease and to the man. second book . of divine laws , and all collaterall obligations . chap. i. of the law of nature in generall . . the law of nature is the universall law of the world , or the law of mankind , concerning common necessities , to which we are inclined by nature , invited by consent , prompted by reason ; but is bound upon us only by the commands of god. . the law of nature is the foundation of all laws , and the measure of their obligation . . the first or greatest band of the law of nature is fear of punishment . . the second band of vertue is love , and its proper and consequent deliciousness . . the imperfection of some provisions in civil laws are supplied by the natural obligation remaining upon persons civily incapable . . sins against the law of nature are greater or less , not by that proportion , but by the greatness of the matter , and the evil consequent or the malice of the sinner . . actions which are forbidden by the law of nature either for defect of power , or for the incapacity of the matter , are not only unlawfull but also void . . when an act is forbidden by the law of nature for the turpitude and undecency that it hath in the matter of the action , the act is also void when the turpitude remains or hath a perpetual cause . . the law of nature can be dispensed with by the divine power . . the law of nature cannot be dispensed with by any humane power . . that the obligation to a naturall law does cease in any particular , is not to the presumed in every one , but is to be declared by the publick voice . . the exactness of naturall laws is capable of interpretation , and may be allayed by equity and piety and necessity . chap. ii. of the law of nature as it is drawn up in the christian law. . when the law of jesus christ was established , the old testament or the law of moses did no longer oblige the conscience . . the ceremoniall law of moses is wholly void . . the judicial law of moses is annull'd or abrogated , and retains no obliging power either in whole or in part over any christian prince , commonwealth or person . . the ten commandments of moses , commonly called the morall law , is not a perfect digest of the law of nature . . all the explications of the morall law that are found in the prophets and other h. writers of the old testament are to be accounted as parts of the morall law , and equally oblige the conscience . . every thing in the decalogue is not obligatory to christians , is not a part of the morall law or naturall . the measures of difference to discern between morall precepts and precepts not morall in all the laws of god. . there is no state of men or things but is to be guided by the proportion of some rule or precept in the christian law. chap. iii. of the interpretation and obligation of the laws of jesus christ . . in negative precepts the affirmatives are commanded , and in the affirmative commandments the negative are included . . when a negative and an affirmative seem opposite in any sense , the affirmative is to be expounded by the negative , not the negative by the affirmative . . in the affirmative and negative precepts of christ , not only what is in the words of the commandment , but whatsoever is symbolicall or alike , is equally forbidden or commanded . . when any thing is forbidden by the laws of jesus christ , all those things are forbidden also which follow from that forbidden action , or for whose sake it was forbidden . . the laws of jesus christ are the measures of the spirit , and are alwaies to be extended to a spiritual signification . whatsoever is an elicit or imperate act of vertue , whether it be acted by the soul or by the body , is an act of spiritual religion . all acts of vertue are to be preferred before the instruments of it ; and that which exercises it before that which signifies it ; and the inward act before the outward . . the imperate acts or outward expressions of one commandement must not contradict the elicit acts of another . . when any thing is forbidden by the laws of christ , all those things also by which we come to that sin are understood to be by the same law forbidden . . the suppositive propositions with the supervening advices of our b. saviour are alwaies equivalent to matter of duty , and are by interpretation a commandement . . the institution of a rite or sacrament by our b. saviour is a direct law , and passes a proper obligation in its whole integrity . . if the sense of a law be dubious , we are sometimes to expound it by liberty , sometimes by restraint . . the positive laws of jesus christ cannot be dispensed with by any humane power . . not every thing that is in the doctrines and sermons of jesus christ was intended to bind as a law or commandement . . some things may be used in the service of god which are not commanded in any law , nor explicitly commended in any doctrine of jesus christ. . the christian law both of faith and manners is fully contained in the h. scriptures , and from thence only can the conscience have divine warrant and authority . . in the law of christ there is no precept that ministers wholy to the law of moses , but for a time only and less principally . . the laws of jesus christ are to be interpreted to the sense of a present obedience according to the subject matter . . because the laws of jesus christ were delivered in sermons to a single person or a definite number of hearers , we are curiously to enquire and wisely to understand when those persons were only personally concerned , and when they were representatives of the whole church . . evangelicall laws given to one concerning the duty of another do in that very relation concern them both , but in differing degrees . . custome is no sufficient interpreter of the laws of jesus christ. . the measure of perfection and obedience required of christians is greater then that of the jews even in morall duties common to them and us . the second volvme . third book . of humane laws , &c. chap. i. of humane laws in general . . the conscience is properly and directly , actively and passively under pains of sin and punishment obliged to obey the laws of men . rules whereby to conjecture at the gravity or lessening of the sin of disobedience to humane laws . . humane laws doe not oblige the conscience to an active obedience , when there is an imminent danger , or an intolerable or very grievous evil in the obedience . . the laws of our superiour that are not just and good do not bind the conscience . . a law that is founded on a false presumption does not oblige the conscience . . humane laws do bind the conscience to or from an act in secret as well as in publick . . humane laws before sufficient promulgation do not oblige the conscience . . that a law should oblige the conscience does not depend upon the acceptation of the law by the people . . humane laws of indifferent matter do not oblige the conscience of the subjects out of the dominions of the superiour . . obedience to laws is to be paid according to what is commanded , not according to what is best . chap. ii. of laws penall and tributary . . it is lawfull for christian magistrates to make penall laws not only pecuniary and of restraint , but of loss of member and life it self . . penall do sometimes oblige the guilty person to the suffering the punishment even before the sentence and declaration of the judge . . in what cases the criminall is to be his own executioner . . signes by which we may judge when the criminall is condemned ipso facto . . penalties imposed by the judge must be suffered and submitted to , but may not after such sentence be inflicted by the hands of the condemned . . he that hath suffered the punishment is not discharged in conscience , unless he also repent of the disobedience . . it is not lawfull for a guilty person to defend himself by calumny or a lye , from the penalty of the law , though it be the sentence of death . . it is not lawfull for private christians without publick authority to punish malefactors , but they may require it of the magistrate in some cases . . it is not lawfull to punish one for the offence of another merely and wholly . . the laws of tribute are morall laws and not penall , except it be by accident ; and therefore do oblige the conscience to an active obedience . . the laws of tribute have the same conditions , causes , powers and measures with other laws of government . . tribute and custome , which are due , are to ●e paid , whether they be demanded or no. chap. iii. of kings , princes and all supreme civill powers , and their laws in speciall . . the supreme power in every republic is universal , absolute and unlimited . . the supreme power is superior to the civill laws , but not wholy free from them . . it is not lawfull for subjects to rebell or to take up arms against the supreme power of the nation , upon any pretence whatsoever . . . the supreme civil power is also supreme governour over all persons and in all causes ecclesiasticall . . kings have a legislative power in the affairs of religion and the church . . the supreme civil power hath a power of coercion over every person in the whole order ecclesiasticall . . the supreme civil power hath jurisdiction in causes not only ecclesiasticall but internal and spirituall . . the supreme civil power is to govern in causes ecclesiasticall by the means and measures of christ's institution , that is by the assistance and ministeries of ecclesiastical persons . chap. iv. of the power of the church in canons and censures , with their obligations and powers over the conscience . . the whole power which christ hath left in ordinary to his church is merely spiritual . . the church hath power to make laws , and to give commands obliging the conscience , that is , tying the subject to obedience under the penalty of committing or incurring the divine displeasure . . the church hath power to make laws in all things of necessary duty by a direct power and a divine authority . . the church hath power to make laws in such things which are helps and apt ministeries and advantages of necessary duty . the rule [ the accessory follows the nature of the principall ] explicated . . when the canons or rules of ecclesiasticall rulers are confirmed by the supreme civill power , they oblige the conscience by a double obligation . § . ii. of censures ecclesiasticall . . kings and princes are tied by the ties of religion , not of power , to keep the laws of the church . . it is not lawfull for the ecclesiasticall power to excommunicate christian princes or the supreme civil power . . ecclesiastical censures are to be inflicted by the consent and concurrence of the supreme civil power . . excommunication inflicted upon a light cause binds externally but not internally : but if it be inflicted upon an unjust cause it binds not at all . . it is not lawfull to communicate with those whom the church hath by a just sentence excommunicated . § . iii. of canons ecclesiastical . . the canons of the apostles which are of order and externall government do oblige the conscience by being accepted in severall churches , not by their first establishment . . all those ritualls which were taught to the apostles concerning ministeries , which were of divine institution , do oblige all christendome to their observation . . in the rules which the apostles gave to the churches in things indifferent , the church hath a liberty , but it is not to be used but for great reason , great necessity , and for the edification of their people committed to their charge . . the canons of the antient generall & provinciall councils are then laws to the conscience when they are bound upon us by the authority of the respective governours of churches . . the laudable customs of the catholick church which are in present observation do oblige the conscience of all christians . . the decrees and canons of the bishops of rome oblige the conscience of none but his own subjects . § . iv. of the matter and conditions of ecclesiasticall laws required to the obligation of conscience . . ecclesiasticall laws that are merely such cannot be universall and perpetuall . . ecclesiasticall laws of ceremonies and externall observances do not bind the conscience beyond the cases of contempt and scandall . . ecclesiasticall laws must be charitable and easie ; and when they are not , they oblige not . . ecclesiasticall laws must ever promote the service of god and the good of souls , but must never put a snare or stumbling-block to consciences . § . v. of ecclesiasticall laws of faith. . the catholick church is a witness of faith and a record of all necessary truths ; but not the mistress and ruler of our creed , that is , cannot make any laws of faith. . the decrees of generall councils are of great use in the conduct of conscience , but not the proper measure or last determination of matters of belief . . subscription to articles and forms of conf●ssion in any particular church is wholly of politicall consideration . chap. v. of laws domestick , or the power which fathers of families have to bind the consciences of their relatives . . children are bound to obey the laws and commandments of their parents in all things domesticall , and in all actions personall relating to the familie , or done within it . . fathers have a power to chastise their offending children , but not a power of life and death . . a father hath power over the goods and persons of his children so as to be maintained by them . . the fathers power doe● not extend to matter of religion and perswasions of faith. . the fathers power over the children can remit an injury done to them without their leave or consent . . a fathers authority cannot abide after his death , but the sons piety to his father must and may pass upon him some indirect obligations . . neither the fathers authority nor his sons piety can oblige them to do an action against the laws of god , or of the fathers , or our just superiours . . it is not lawfull for children to enter into any lasting course of life against the will or approbation of their fathers or parents . chap. vi. of the interpretation , diminution and abrogation of humane laws . § . i. of equity . . when the letter of the law is burdensome and unjust , the meaning and charity of the law does only oblige the conscience . § . ii. of judiciall interpretation . . when the power that made the law does interpret the law , the interpretation is authenticall , and obliges the conscience as much as the law , and can release the bond of conscience so far as the interpretation extends as much as if the law were abrogated . § . iii. a contrary or ceasing reason . . a law made for a particular reason , when the reason wholly ceases , does no longer oblige the conscience . § . iv. dispensation . . the legislator hath authority to dispense in his own laws for any cause that himself prudently shall judge to be reasonable , so that no distinct interest be prejudic'd or injur'd . § . v. commutation . . the same power that can dispense can also commute a duty : and as in the first it eases , so in the latter it binds the conscience . § . vi. contrary customes . . a custome can interpret a law , but can never abrogate it without the consent of the supreme power . § . vii . abrogation . . abrogation of a law by a competent , that is , the supreme power , may be just and reasonable , though the law it self be neither unreasonable nor unjust . fourth book . of the nature and causes of good and evil. chap. i. of the efficient causes of all humane actions good or evil . § . i. of choice and election voluntary and involuntary . . an action is neither good nor evil , unless it be voluntary and chosen . . the virtuall and interpretative consent of the will is imputed to good or evil. rules of conducting our sports and recreations . . the act of the will alone , although no externall action or event do follow , is imputed to good or evil by god and men . . an involuntary effect proceeding form a voluntary cause is imputed to the agent as if it were voluntary and directly chosen . § . ii. of the diminutions of voluntary actions ; and first of ignorance , and its influence into the morality of humane actions . . nothing is good or bad but what we know , or concerning which we can deliberate . . ignorance does alwaies excuse the fact , or diminish the malignity of it , or change the kind or nature of the sin. § . iii. of fear and violence , and how these can make an action involuntary . . fear that makes our reason useless , and suffers us not to consider , leaves the actions it produces free from crime , even though it self be culpable . chap. ii. of the finall cause of humane actions , and its influence or causality of good and evil. . in every good action the means and the end must be symbolicall ; so that a good action done for an evil end , and an evil action done for a good end , are alike criminall . . to do an action of it self lawfull for temporall regards , for ends of profit , pleasure , or honour , is not unlawfull , except it be accidentally . . the end and intention of a law is under the commandement as much as the action it self commanded in order to the end . a table of questions solemnly handled and under distinct titles . . whether it be in any case , or in what case it is lawfull to chuse the conclusion before the premisses . pag. . whether one may believe a proposition which he cannot prove . ibid. . whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be corrupted . . n. . . how far the conscience may be corrupted . . n. . of what use right reason ought to be in religion . . n. . whether they that enter into h. orders are bound principally to design the glory of god. . whether it be lawfull to perswade a man to believe a truth by arguments which himself judges insufficient . . whether it be lawfull for a good end for preachers to affright men with panick terrors , and to create fears that have no ground ; as to tell them , if they be liars their faces will be deformed . . n. . whether a judge must give sentence according to the evidence of those witnesses whom he knows false , or according to his conscience , though contrary to a legal process . . n. . . whether a false and abused conscience can oblige us to pursue the error . . n. . whether obedience to a conscience erring vincibly or culpably be a double sin in the action and the principle . . a discourse to prove that the religion of jesus christ is from god. . whether it be lawfull to severall persons to use probable arguments contradictory to one another for ends in themselves lawfull . . how the ignorant and vulgar people shall proceed , when the teachers are divided in opinion . . when the authority of divines is to be followed , when that of lawyers . . whether it be lawfull to advise , determine or petition another to a lesser sin , that thereby he may avoid a greater . . whether it be lawfull for a wife that she may live with some degree of comfort to connive at her husbands stolen pleasures , and what is the womans duty , and most prudent course in this case . lib . ii. . whether a will not sufficiently ratified according to the civil law be valid to the injury of any of the legatees . . whether we under the gospel are still bound to abstain from blood and things strangled . . whether the judiciall law of mutuall abstinence in the daies of womens separation obliges christians . . whether cosen-germans may marry one another . . whether it be against the law of nations to doe so . . whether it be lawfull to make a picture or image of god. . whether it be lawfull for christians to worship god by an image . . how we are to celebrate the lords day . . whether it is lawfull for a prince to permit any thing for the publick necessities of the people , which is forbidden by the laws of jesus christ. . of the measures of war by christ's law. . whether the precedents of the old testament are a law to them that go to war. . of the negative measures of examples in the old testament . ibid. . of the example of christ. . of the use of examples in the old and new testament . . of the positive measures of examples , and which may be safely followed . . why the law of moses consisted of negatives all but one . ibid. . in what cases the stricter sense of the laws of christ is to be followed . . when the laws of christ are to be expounded to a sense of ease and liberty . . who are truly and innocently weak and to be complied with . . what are the notes of difference between counsels and commands evangelicall . . whether we are to require from scripture a warrant for every action we doe in common life . . whether in matters of religion we may use any thing for which we have no express word in scripture . . of will-worship . ibid. . what voluntary or uncommanded actions are lawful or commendable . . whether there be any , or what are those rules by which we may discern tradition . . whether or no and how far a negative argument from scripture is to prevail . . whether there may be any new articles of faith , or that the creed of the church may so increase that what was sufficient to salvation in one age cannot serve in another . . at what time precisely is every sinner bound to repent of his sins , so that if he does not repent at that time , he commits a new sin . . whether a man is bound to repent not only the first time , but every time he thinks of his sin. . whether the customs of jews or gentiles or indifferently of many nations be a just presumption , that the thing so practis'd is agreeable to the law of nature , or is any waies to be suppos'd to be consonant to the will of god. lib . iii. . whether the laws of men oblige the conscience . p. . . of christian liberty . . the difference of divine and humane laws in their obligation . . whether humane laws can command or forbid inward actions . . whether it be lawfull to kill ones self to prevent a cruell death inflicted by his enemies . . whether in suffering the punishment annexed to penall laws the conscience is discharged without repentance . . whether it can in any case be lawfull to tell a lie . . whether it be lawfull to use restrictions and mentall reservations , so that what we utter is false , but joined with something within does integrate a truth and make up an answer . . whether it be lawfull to equivocate or use words of doubtfull signification with a purpose to deceive , or knowing that they will deceive , and in what case it is so . . whether it be lawfull by false signs , by actions and pretences of action to deceive others for any good end , and in what cases it is so . . whether it be lawfull for a christian to require of the magistrate that his offending brother may be punished . . whether it be lawfull for the supreme prince or magistrate to aliene his princely rights , or to give away any parts of his kingdome . . whether a prince is subject to the laws which he makes . . what laws they are from which a prince is freed ; what is the right or prerogative of the supreme power . . whether it be lawfull for subjects to take up arms against the supreme power . . in what sense the service of god is to be preferred before every thing else . . which are to be preferred , and which are better , things spirituall or temporall . . whether are to be preferred , spirituall or temporall persons . . whether the eminency of the spirituall calling , and the consequent prelation of spirituall persons can exempt them from secular coercion , and make them superiour to princes . . whether is to be obeyed , the prince or the bishop , if they command contrary things . . whether in the civill affairs and causes of the ecclesiasticall power and persons the presumption ought to lie for the king or for the church . . whether the supreme civill power hath authority to convene and dissolve synods ecclesiasticall . . whether the supreme civill power hath a power of externall judgment in matters of faith . . whether the guides of souls have a proper and spirituall power to enjoin penances or ecclesiasticall satisfactions to a prince that hath sinned publickly . . of the lent fast & the weekly fasting . . the lent fast is not a tradition or canon apostolicall . . whether ecclesiastical laws may be perpetuall . . what persons are tied to the observation of ecclesiasticall fasts , and in what cases . . of musick in churches . . of the marriage of bishops and priests . . whether it can be lawfull to subscribe what he does not believe to be true . . whether it be lawfull for children to enter into any religious vow or state without the consent of their parents . . whether they may lawfully marry without or against their parents consent . . of exemption from the power of fathers . . whether if the grand-father be alive and the son in his power , it be sufficient to legitimate the marriage of the son , if the grand-father consent , though the father be not asked . . whether if the parents have consented and authorized the treaty of marriage , till the affections of the children are irrevocably engaged , and afterwards recall their consent , the children are bound to obey their parents . . whether mothers have the same authority ever their children as their fathers have . . vvhether the power of parents is such that they can compell a son or daughter to marry whom or when they will. . whether the law obliges no more , when its reason ceaseth . . whether in some case the subject is so quitted from the obligation of the law that he may use his liberty without asking the will of the superior . . whether the obligation of the law doth extend it self to all cases that have the same or an equall reason , though the case be not comprehended directly in the law. . whether it be a just and prudent cause to take a thing quite away because it has been abused . . whether every action of our life ought to be directed by a right conscience , or a well-perswaded will : or , are not some actions , not only in their whole kind , but in their circumstances and limitations also , merely indifferent ? . whether is it necessary that for the doing of good we have an express act of volition ? that is , may not the will be indifferent , though the actions are not ? . upon whom doth the greater portion of the guilt lie , upon him that commands a sin , or him that sins in obedience ? . how farre it can be lawfull to permit a sin . . whether to make and provide the instruments which usually minister to sin , makes us also guilty . . whether it be lawfull to play at cards or dice . . whether the sin of the action be distinct from that of the affection . . of the identity and diversity respectively of actions internall and externall , and the multiplication of sins by them . . what degrees of guiltiness are contracted by the beginnings and desires of wickedness which are imperfect and unfinished . . whether a mad man may be punished for a fact he did in his health . . of what things a man may be innocently ignorant , and what not . . what diligence is necessary that our ignorance may be innocent . . what is a probable ignorance . . whether drunkennesse does excuse , or extenuate , or aggravate the crimes which it occasions . . what morality is in those actions which are done by a man that is abused into ignorance by the fraud of another . . whether it be lawfull to serve god for any end less then himself , for riches , honour , &c. . in what sense it is true that god must be served purely for his own sake , and vertue pursued for vertues sake . questions more briefly handled . . whether a man can be wholly without conscience . lib. . cap. . rul . . n. . . from whence conscience hath the power to torment a man. l. . c. . r. . n. . p. . . why is the conscience more afraid in some sins then others ? l. . c. . r. . n. . p. . . whether ecclesiasticks ever ought to leave one church for another . l. . c. . r. . n. . p. . . whether it be lawfull to use argumenta ad hominem . l. . c. . r. . n. . p. . . whether a conscience invincibly erring is to be obeyed against the known commands of our superiour . l. . c. . r. . p. . . whether the error of a conscience may be laid down upon an argument less probable then that which first produced the error . l. . c. . r. . n. . p. . . whether a morall demonstration be a sufficient ground of certainty in duties . l. . c. . r. . n. . p. . . whether when two probable opinions are practically compared , it is lawfull to reject that which is more probable . l. . c. . r. . n. . p. . . vvhether when two opinions seem equally probable , the understanding ought to chuse neither . l. . c. . r. . n. . p. . . whether the lesser evil in respect of the greater hath the nature of good , and whether it may be lawfully chosen , if necessity force to chuse one . l. . c. . r. . n. . p. . . whether the christian law be a collected body of the laws of nature . l. . c. . r. . n. . p. . . whether it be lawfull to serve god with intuition of reward . l. . c. . r. . n. . p. . . whether the divine power can dispense with the law of nature . l. . c. . r. . p. . . how god dispenseth with his laws . l. . c. . r. . n. . p. . . what laws of nature can be dispensed with . l. . c. . r. . n. . p. . . whether it be rightly said , per jus gentium & civile aliquid detrahitur de jure naturali . l. . c. . r. . n. . p. . . whether the pope can dispense with the law of nature . l. . c. . r. . n. . p. . . whether abraham were brother to sarah . l. . c. . r. . n. . p. , . . what is meant levit. xviii . . by , none of you ; and , near of kin to you . l. . c. . r. . n. , . p. . . whether christ gave any new precepts which were not in the mosaicall digest . . . whether that which we call the second commandment be a distinct commandment , or an explication only of the first . . . whether it is well to divide the tenth commandment into two . . . whether it be lawfull to make an image . . . whether spirituall persons should be exempt from secular jurisdiction . l. . c. . r. . n. . p. . . whether an example out of the old testament be sufficient warrant for us . l. . c. . r. . n. . p. . . whether in the law of moses , the affirmative laws are included in the negative . l. . c. . r. . n. . p. . . whether the arguments of an old heretick new made use of still increase the account of the first sin . l. . c. . r. . n. . p. . . whether marriage be an universall commandment . l. . c. . r. . n. . p. . . whether the lords supper be to be administred to all in both kinds . l. . c. . r. . n. . p. . . whether in the holy eucharist whole christ be received under each kind . l. . c. . r. . n. . p. . . whether the blood is received in the bread by concomitance . l. . c. . r. . n. . p. . . whether a power of dispensing with the positive laws of christ be intrusted with any man or society of men , to the pope or any other . l. . c. . r. . n. . p. . . whether it be lawfull to break the vow and bonds of marriage to enter into a religious house . l. . c. . r. . n. . p. . . whether a supplie of duty is to be made in any case , or , whether it be not better in some cases to doe something of the duty then nothing when we cannot doe all . l. . c. . r. . n. . p. . . whether it be as great a sin to teach for necessary doctrines the prohibitions of men as the injunctions . l. . c. . r. . n. . p. . . what superstition is . l. . c. . r. . n. . p. . . whether the sacrifice of abel was will-worship . l. . c. . r. . n. . p. . . whether whatsoever is taught us by naturall reason is bound upon us by a naturall law . l. . c. . r. . n. . p. . & c. . r. . n. . p. . . whether the holy scriptures contain the whole will of god. l. . c. . r. . n. . p. . . what is the use of traditions . l. . c. . r. . n. . p. . . whether tradition after the consignation of the canon of scriptures be of any use in questions of faith or manners . l. . c. . r. . n. . p. . . whether traditions can be proved out of scripture . l. . c. . r. . n. . p. . . whether the belief of the catholick church is a sufficient argument to prove a tradition to be apostolicall . l. . c. . r. . n. . p. . . whether a council or the doctors of the church can give sufficient authority to tradition . l. . c. . r. . n. . p. . . what authority an uninterrupted succession from apostolicall men can give to a tradition . l. . c. . r. . n. . p. . . whether it be lawfull to defer baptisme till near death . l. . c. . r. . n. . p. . . whether a man be bound to weep as often as he thinks of his sin . l. . c. . r. . n. . p. . . whether the bishop that ordeins , or he that is ordeined , or they that chuse do sin , if the bishop be unfit . l. . c. . r. . n. . p. . . whether christian liberty extend to the freeing from all humane laws made concerning ceremonies . l. . c. . r. . n. . p. . . whether humane laws bind to their observation with the danger of life . l. . c. . r. . n. . p. . . whether a law that binds under pain of mortall sin does also bind to obedience though death attend it . l. . c. . r. . n. . p. . . when the supreme power can bind to the observation of his laws though with danger of death . l. . c. . r. . n. . p. . . whether laws have their binding power from the consent of the people . l. . c. . r. . n. . p. . . whether when a law is refused by the greater part of the people , single persons are excused . l. . c. . r. . n. . p. . . whether for a lawfull magistrate to put a malefactor to death flagrante crimine be against charity . l. . c. . r. . n. . p. . . vvhether a liee may be told to another for the benefit of a third person . l. . c. . r. . n. . p. . . whether a lie may be told to save ones good name and prevent disgrace . l. . c. . r. . n. . p. . . vvhether a generall may tell a lye and use stratagems . l. . c. . r. . n. . p. . . whether a prince is to be accounted a private person , when he proceeds not according to the sentence and methods of law. l. . c. . r. . n. . p. . . whether judiciall duells are lawfull . l. . c. . r. . n. . p. . . whether it be lawfull for christians to goe to law one with another . l. . c. . r. . n. . p. . . whether it be lawfull to punish one for another of persons conjoined by contract . l. . c. . r. . n. . p. . . whether it be lawfull to imprison or torment insolvent debtors . l. . c. . r. . n. . p. . . whether persons affianced by nature may be lawfully punished one for another . l. . c. . r. . n. . p. . . whether persons affianced by crime may be punished one for another . l. . c. . r. . n. . p. . . whether it be unlawfull to deny tribute on pretence it is unjust . l. . c. . r. . n. . p. . . what the bishops are to doe , if the civill power forbid that any invocation of the h. ghost be made in the publick liturgies . l. . c. . r. . n. . p. . . whether it be lawfull for the spirituall power by spirituall censures to punish those actions which the civil power permits . l. . c. . r. . n. . p. . . how to know which is the accessory and which the principall . l. . c. . r. . n. . p. . . in what sense the accessory does follow the nature of the principall . l. . c. . r. . n. . p. . . whether the bishops can give laws which properly and immediately bind the transgressors under sin . l. . c. . r. . n. . p. . . in what cases excommunication may be lawfully inflicted . l. . c. . r. . n. . p. . . vvhether such sentences in law as declare a man excommunicate ipso facto be unlawfull . l. . c. . r. . n. , . p. . . vvhat is meant by that word of our saviours , teaching for doctrines the commandments of men . l. . c. . r. . n. . p. . . vvhether bishops and priests may marry after ordination . l. . c. . r. . n. . p. . . when the law expresly names the punishment , whether there can be any relief by equity or interpretation . l. . c. . r. . n. . p. . . vvhether a custome can abrogate a law. l. . c. . r. . n. , , , . p. . . vvhèther the vvill be free in it's actions . l. . c. . r. . n. , . p. . first volume contains book first , of conscience in general , viz. the right , confident or erroneous , probable or thinking , doubtfull and scrupulous conscience . ( page . second book , of laws divine , viz. the laws of nature , moses and christ , and all collateral obligations . ( pag. . second volume contains book third , of humane laws , their obligation and relaxation , and of the collaterall , indirect and accidental bands of conscience . ( pag. . book fourth , of the nature and causes of good and evil , their limits and circumstances , aggravations and diminutions . ( pag. . non magna loqvimvr . sed vivimvs ▪ nihil opinionis gratia . omnia conscentiae faciam dvctor dvbitantivm , or , the rule of conscience . the first book . of conscience , the kindes of it , and the general rules of conducting them . chap. i. the rule of conscience in general . rule . conscience is the minde of a man governed by a rule , and measured by the proportions of good and evil , in order to practice ; viz. to conduct all our relations , and all our entercourse between god , our neighbours , and our selves : that is , in all moral actions . god governs the world by several attributes and emanations from himself . the nature of things is supported by his power , the events of things are ordered by his providence , and the actions of reasonable creatures are governed by laws , and these laws are put into a mans soul or minde as into a treasury or repository : some in his very nature , some by after actions , by education and positive sanction , by learning and custome : so that it was well said of s. bernard , conscientia candor est lucis aeternae , & speculum sine macula dei majestatis , & imago bonitatis illius . conscience is the brightness and splendor of the eternal light , a spotless mirror of the divine majesty , and the image of the goodness of god. it is higher which tatianus said of conscience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conscience is god unto us ; which saying he had from menander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it had in it this truth , that god who is every where in several manners , hath the appellative of his own attributes and effects in the several manners of his presence . jupiter est quodcunque vides , quocunque moveris . that providence which governs all the world is nothing else but god present by his providence : and god is in our hearts by his laws : he rules in us by his substitu●e our conscience . god sits there and gives us laws ; and as god said to moses , i have made thee a god to pharaoh , that is , to give him laws , and to minister in the exec●tion of those laws , and to inflict angry sentences upon him ; so hath god done to us . he hath given us conscience to be in gods stead to us , to give us laws , and to exact obedience to those laws , to punish them that prevaricate , and to reward the obedient . and therefore conscience is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the houshold guardian , the domestick god , the spirit or angel of the place : and when we call god to witness , we onely mean , that our conscience is right , and that god and gods vicar , our conscience knows it . so lactantius : meminerit deum se habere testem , id est , ut ego arbitror , mentem suam , quâ nihil homini dedit deus ipse divinius . let him remember that he hath god for his witness , that is , as i suppose , his mind ; then which god hath given to man nothing that is more divine . in summe , it is the image of god ; and as in the mysterious trinity , we adore the will , memory and understanding , and theology contemplates three persons in the analogies , proportions and correspondencies of them : so in this also we see plainly that conscience is that likeness of god in which he was pleased to make man. for although conscience be primarly founded in the understanding , as it is the lawgiver , and dictator ; and the rule and dominion of conscience fundatur in intellectu , is established in the understanding part ; yet it is also memory , when it accuses or excuses , when it makes joyful and sorrowful ; and there is in it some mixture of will , as i shall discourse in the sequel ; so that conscience is a result of all , of understanding , will , and memory . but these high and great expressions are better in the spirit then in the letter ; they have in them some●hing of institution , and some●hing of design , they tell us that conscience is a guard and a guide , a rule and a law set over us by god , and they are spoken to m●ke us afraid to sin against our conscience , because by so doing we sin against god ; he having put a double bridle upon us , society and solitude , that is , company , and our selves , or rather , god and man ; it being now impossible for us to sin in any circumstances , but we shall have a reprover : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hierocles said well ; that neith●r company may g●ve countena●ce or excuse to sin , or solitariness may give confidence or warranty ; for ●s we are ashamed to sin in company , so we ought to fear our conscience , which is gods watchman and intelligencer . to which purpose it was soberly spoken of tertullian , conscientia optima testis divinitatis ; our conscience is the best argument in the world to prove there is a god : for conscience is gods deputy ; and the inferiour must suppose a superiour ; and god and our conscience are like relative terms , it not being imaginable why some persons in some cases should be am●z'd and troubled in their minds for their having done a secret turp●tude , o● cruelty ; but that conscience is present with a message from god , and the men feel inward causes of fear , when they are secure from without ; that is , they are forc'd to fear god , when they are safe from men . and it is impossible that any man should be an atheist , if he have any conscience : and for this reason it is , there have been so few atheists in the world , because it is so hard for men to lose their conscience wholly . quest. some dispute whether it be possible or no for any man to be totally without conscience . tertullians sentence in this article is this , potest obumbrari quia non est deus : extingui non potest quia à deo est . it is not god , and therefore may be clouded : but it is from god , and therefore cannot be destroyed . but i know a man may wholly lose the use of his reason ; some men are mad , and some are natural fools , and some are sots , and stupid ; such men as these lose their conscience , as they lose their reason : and as some mad men may have a fancy that there is no sun ; so some fools may say there is no god ; and as they can believe that , so they can lose their conscience , and believe this . but as he that hath reason or his eyes cannot deny but there is such a thing as the sun , so neither can he that hath conscience deny there is a god. for as the sun is present by his light which we see daily , so is god by our conscience which we feel continually : we feel one as certainly as the other . but it is to be observed , that conscience is sometimes taken for the practical intellective faculty ; so we say the law of nature , and the fear of god is written in the conscience of every man. . sometimes it is taken for the habitual perswasion and belief of the principles written there ; so we say , he is a good man , and makes conscience of his ways . and thus we also say , and it is true , that a wicked person is of a profligate and lost conscience . he hath no conscience in him . that is , he hath lost the habit , or that usual perswasion and recourse to conscience by which good men govern their actions . . or the word conscience is used effectively , for any single operation and action of conscience : so we speak of particulars , i make a conscience of taking up arms in this cause . of the first and last acceptation of the word conscience , there is no doubt ; for the last may , and the first can never be lost : but for the second , it may be lost more or less , as any other habit can ; though this with more difficulty then any thing else , because it is founded so immediately in nature , and is so exercised in all the actions and entercourses of our life , and is so assisted by the grace of god , that it is next to impossible to lose the habit intirely ; and that faculty that shall to eternal ages doe the offices which are the last , and such as suppose some preceding actions , i mean to torment and afflict them for not having obeyed the former acts of dictate and command , cannot be supposed to die in the principle , when it shall be eternal in the emanation ; for the worm shall never die . for , that men doe things against their conscience , is no otherwise then as they doe things against their reason ; but a man may as well cease to be a man , as to be wholly without conscience . for the drunkard will be sober , and his conscience will be awake next morning : this is a perpetual pulse , and though it may be interrupted , yet if the man be alive , it will beat before he dies ; and so long as we beleeve a god , so long our conscience will at least teach us , if it does not also smite us : but as god sometimes lets a man go on in sin and does not punish him , so does conscience ; but in this case , unless the man be smitten and awakened before he dies , both god & the conscience reserve their wrath to be inflicted in hell . it is one and the same thing ; gods wrath , and an evil guilty conscience : for by the same hand by which god gives his law , by the same he punishes them that transgress the law . god gave the old law by the ministery of angels , and when the people broke it , he sent evil angels among them ; now god gives us a law in our consciences , and there he hath established the penalty ; this is the worm that never dies ; let it be trod upon never so much here , it will turn again . it cannot die here , and it shall be alive for ever . but by explicating the parts of the rule , we shall the best understand the nature , use , and offices of conscience . conscience is the minde of a man — when god sent the b. jesus into the world to perfect all righteousness , and to teach the world all his fathers will , it was said , and done , i will give my laws in your hearts , and in your mindes will i write them ; that is , you shall be governed by the law of natural and essential equity and reason , by that law which is put into every mans nature : and besides this , whatsoever else shall be superinduc'd shall be written in your minds by the spirit , who shall write all the laws of christianity in the tables of your consciences . he shall make you to understand them , to perceive their relish , to remember them because you love them , and because you need them , and cannot be happy without them : he shall call them to your minde , and inspire new arguments and inducements to their observation , and make it all as naturall to us , as what we were born with . our minde being thus furnished with a holy rule , and conducted by a divine guide , is called conscience ; and is the same thing which in scripture is sometimes called , the heart * ; there being in the hebrew tongue , no proper word for conscience , but in stead of it they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart ; oftententimes also thine own heart knoweth , that is , thy conscience knoweth , that thou they self hast cursed others : so in the new testament , beloved , if our hearts condemne us not , then have we peace towards god ; viz. if in our own consciences we are not condemned . sometimes it is called spirit * , the third ingredient of the constitution of a christian ; the spirit , distinct from soul and body . for as our body shall be spiritual in the resurrection , therefore because all its offices shall intirely minister to the spirit , and converse with spirits , so may that part of the soul which is wholly furnished , taught and conducted by the spirit of grace , and whose work it is wholly to serve the spirit , by a just proportion of reason be called the spirit . this is that which is affirmed by s. paul , the word of god sharper then a two edged sword , dividing the soul and the spirit ; that is , the soul is the spirit separated by the word of god , instructed by it , and by relation to it , is called , the spirit . and this is the sense of origen , testimonio sanè conscientiae uti apostolus dicit eos qui descriptam continent in cordibus legem , &c. the apostle says , that they use the testimony of conscience , who have the law written in their hearts . hence it is necessary to enquire what that is which the apostle cals conscience , whether it be any other substance then the heart or soul ? for of this it is otherwhere said , that it reprehends , but is not reprehended , and that it judges a man , but it self is judged of no man : as john saith , if our conscience condemne us not , then have we confidence towards god. and again , paul himself saith in another place , our glorying is this , even the testimony of our conscience ; because therefore i see so great a liberty of it , that in good things it is always glad and rejoyces , but in evil things it is not reproved , but reproves and corrects the soul it self to which it does adhere : i doe suppose that this is the very spirit which by the apostle is said to be with the soul , as a paedagogue and social governour , that it may admonish the soul of better things , and chastise her for her faults and reprove her : because no man knows the things of a man but the spirit of a man which is in him ; and that is the spirit of our conscience , concerning which , he saith , that spirit gives testimony to our spirit . so far origen . thus , conscience is the minde , and god writing his laws in our mindes is , informing our conscience , and furnishing it with laws and rules , and measures , and it is called by s. paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law of the minde ; and though it is once made a distinct thing from the minde ( as in those words , their mindes and consciences are defiled ) yet it happens in this word as in divers others , that it is sometimes taken largely , sometimes specifically and more determinately : the minde is all the whole understanding part , it is the memory ; so peter called to minde the word that jesus spake , that is , he remembred it . it is , the signification or meaning , the purpose or resolution . no man knoweth the minde of the spirit , but the spirit . it is the discursive or reasoning part ; mary cast in her minde what manner of salutation this should be . it is the assenting and determining part ; let every man be fully perswaded in his own minde : and it is also taken for conscience , or that treasure of rules which are in order to practice . and therefore when s. paul intended to express the anger of god punishing evil men with evil consciences and false perswasions in order to criminal actions and evil worshippings , he said , god gave them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a reprobate minde , that is , to a conscience evil perswaded , furnished with false practical principles ; but the return to holiness , and the improvement of a holy conscience is called , a being renewed in the spirit of our minde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the renovation of the minde . now there are two ways by which god reigns in the minde of a man , . faith , and . conscience . faith contains all the treasures of divine knowledge and speculation . conscience is the treasury of divine commandements and rules in practical things . faith tells us why ; conscience tells us what we are to doe . faith is the measure of our perswasions ; conscience is the measure of our actions . and as faith is a gift of god , so is conscience ; that is , as the understanding of a man is taught by the spirit of god in scripture , what to beleeve , how to distinguish truth from errors ; so is the conscience instructed to distinguish good and evil , how to please god , how to doe justice and charity to our neighbour , and how to treat our selves ; so that when the revelations of christ and the commandements of god are fully recorded in our mindes , then we are perfectly instructed to every good work . governed by a rule — s. bernard comparing the conscience to a house , says it stands upon seven pillars . . good will. . memory of gods benefits . . a clean heart . . a free spirit . . a right soul. . a devout minde . . an enlightned reason . these indeed are some of them the fruits and effects , some of them are the annexes and appendages of a good conscience , but not the foundations or pillars upon which conscience is built . for as for the first good will. conscience relies not at all upon the will directly . for though a conscience is good , or bad , pure or impure ; and so the doctors of mystick theology divide and handle it , yet a conscience is not made so by the will , formally , but by the understanding . for that is a good conscience , which is rightly taught in the word of life ; that is impure and defiled , which hath entertained evil and ungodly principles ; such is theirs , who follow false lights , evil teachers , men of corrupt minds . for the conscience is a judge and a guide , a monitor and a witness , which are offices of the knowing , not of the choosing faculty . spiritum correctorem , & paedagogum animae , so origen a calls it . the instructor of the soul , the spirit , the corrector . naturale judicatorium , or naturalis vis judicandi , so s. basil. the natural power of judging , or natures judgement seat . lucem intellectus nostri , so damascen cals it , the light of our understanding . the conscience does accuse or excuse a man before god , which the will cannot . if it could , we should all stand upright at doomesday , or at least those would be acquitted , who fain would doe well , but miss , who do the things they love not , and love those they doe not ; that is , they who strive to enter in , but shall not be able . but to accuse or excuse is the office of a faculty which can neither will nor choose , that is , of the conscience ; which is properly a record , a book , and a judgement seat . but i said , conscience relies not upon the will [ directly ] yet it cannot be denied , but the will hath force upon the conscience collaterally and indirectly . for the evil will perverts the understanding , and makes it beleeve false principles ; deceiving and being deceived is the lot of false prophets ; and they that are given over to beleeve a lie , will live in a lie , and doe actions relative to that false doctrine which evil manners first perswaded and introduc'd . for although it cannot be that hereticks should sin in the article against the actual light of their consciences , because he that wittingly and willingly sins against a known truth is not properly a heretick but a blasphemer , and sins against the holy ghost ; and he that sees a heretick run to the stake or to the gallows , or the donatist kill himself , or the circumcellian break his own neck with as much confidence to bear witness to his heresie , as any of the blessed martyrs to give testimony to christianity it self , cannot but think he heartily beleeves , what so willingly he dies for ; yet either hereticks do sin voluntarily , and so● distinguish from simple errors , or else they are the same thing , and either every simple error is damnable , or no heresie . it must therefore be observed , that the will of man is cause of its actions either mediately or immediately . some are the next products of our will ; such are pride , ambition , prejudice , and these blinde the understanding , and make an evil and a corrupted conscience , making it an incompetent judge of truth and error , good and evil . so that the corruption of conscience in a heretick is voluntary in the principle , but miserable and involuntary in the product ; it may proceed from the will efficiently , but it is formally a depravation of the understanding . and therefore our wils also must be humble and apt , and desirous to learn , and willing to obey . obedite & intelligetis , by humility and obedience we shall be best instructed . not that by this means the conscience shall receive direct aids , but because by this means it will be left in its own aptnesses and dispositions , and when it is not hindred , the word of god will enter and dwel upon the conscience . and in this sense it is that some say that [ conscience is the inclination and propension of the will corresponding to practical knowledge ] will and conscience are like the cognati sensus , the touch and the tast ; or the teeth and the eares , affected and assisted by some common objects , whose effect is united in matter and some reall events , and distinguished by their formalities , or metaphysical beings . . memory of gods benefits , is indeed a good ingagement to make us dutiful , and so may incline the will ; but it hath no other force upon the conscience but that it re-minds us of a special obligation to thankfulness , which is a new and proper tie of duty ; but it works onely by a principle that is already in the conscience , viz. that we are specially oblig'd to our gracious lords ; and the obedience that is due to god as our lord doubles upon us by love and zeal when we remember him to be our bountiful patron , and our gracious father . . a clean heart , may be an effect and emanation from a holy conscience ; but conscience in it self may be either good or bad , or it may be good when the heart is not clean , as it is in all the worst men who actually sin against conscience , doing that which conscience forbids them . in these men the principles are holy , the instruction perfect , the law remaining , the perswasions uncancell'd ; but against all this torrent , there is a whirlwinde of passions and filthy resolutions , and wilfulness , which corrupt the heart , while as yet the head is uncorrupted in the direct rules of conscience . but yet sometimes a clean conscience and a clean heart are the same ; and a good conscience is taken for holiness , so s. paul uses the word , holding faith and a good conscience , which some having put away have made shipwrack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so clemens alexandrinus explicates the place ; they have by infidelity polluted their divine and holy conscience : but s. paul seems to argue otherwise , and that they laying aside a good conscience fell into infidelity ; their hearts and conscience were first corrupted , and then they turn'd hereticks . but this sense of a good conscience is that which in mystick divinity is more properly handled , in which sense also it is sometimes used in the law . idem est conscientia quod vir bonus intrinsecè , said ungarellus a out of baldus b ; and from thence aretine c gathered this conclusion , that if any thing be committed to the conscience of any one , they must stand to his determination & ab eâ appellari non potest ; there lies no appeal , quia vir bonus pro quo sumitur conscientia non potest mentiri & falsum dicere vel judicare . a good man , for whom the word conscience is used , cannot lie , or give a false judgement or testimony : of this sort of conscience it is said by ben sirach , bonam substantiam habet cui non est peccatum in conscientiâ . it is a mans wealth to have no sin in our conscience . but in our present and future discourses , the word conscience is understood in the philosophical sense , not in the mystical , that is , not for the conscience as it is invested with the accidents of good or bad , but as it abstracts from both , but is capable of either . . a free spirit , is the blessing and effect of an obedient will to a well instructed conscience , and more properly and peculiarly to the grace of chastity , to honesty and simplicity ; a slavish , t●morous , a childish and a trifling spirit being the punishment inflicted upon david before he repented of his fact with bathsheba . but there is also a freedom which is properly the privilege , or the affection of conscience , and is of great usefulness to all its nobler operations ; and that is , a being clear from prejudice and prepossession , a pursuing of truths with holy purposes , an inquiring after them with a single eye , not infected with any sickness or unreasonableness . this is the same thing with that which he distinctly cals [ a right soul ] to this is appendant also , that the conscience cannot be constrained , it is of it self a free spirit , and is subject to no commands , but those of reason and religion . god onely is the lord of our conscience , and the conscience is not to subject it self any more to the empire of sin , to the law of moses , to a servile spirit , but to the laws of god alone , and the obedience of jesus , willingly , chearfully , and in all instances , whether the commandement be conveyed by the holy jesus , or by his vicegerents . but of this i shall afterwards give particular accounts . . a devout minde , may procure more light to the conscience , and assistances from the spirit of wisdome in cases of difficulty , and is a good remedy against a doubting and a scrupulous conscience ; but this is but indirect , and by the intermission of other more immediate and proper entercourses . . but the last is perfectly the foundation of conscience . an enlightned reason . to which if we adde what s. bernard before cals a right soul , that is , an honest heart , full of simplicity and hearty attention , and ready assent , we have all that by which the conscience is informed and reformed , instructed and preserved in its just measures , strengths , and relations . for the rule of conscience is all that notice of things and rules by which god would have good and evil to be measured , that is , the will of god communicated to us by any means , by reason , and by enlightning , that is , natural and instructed . so that conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is principled by creation , and it is instructed or illuminated in the regeneration . for god being the fountain of all good , and good being nothing but a conformity to him , or to his will , what measures he makes , are to limit us . no man can make measures of good and evil , any more then he can make the good it self . men sometimes give the instance in which the good is measured ; but the measure it self is the will of god. for therefore it is good to obey humane laws , because it is gods will we should ; and although the man makes the law to which we are to give obedience , yet that is not the rule . the rule is the commandement of god , for by it obedience is made a duty . measured by the proportions of good and evil — that is , of that which god hath declared to be good or evil respectively , the conscience is to be informed . god hath taken care that his laws shall be published to all his subjects , he hath written them where they must needs read them , not in tables of stone or phylacteries on the forehead , but in a secret table : the conscience or minde of a man is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the preserver of the court rols of heaven . but i added this clause , to the former of [ a rule ] because the express line of gods rule is not the adequate measure of conscience : but there are analogies and proportions , and commensurations of things with things , which make the measure full and equal . for he does not always keep a good conscienee who keeps onely the words of a divine law , but the proportions also and the reasons of it , the similitudes and correspondencies in like instances , are the measures of conscience . the whole measure and rule of conscience , the law of god , or gods will , signified to us by nature , or revelation , and by the several manners and times and parts of its communication it hath obtained several names . the law of nature . * the consent of nations . * right reason . * the decalogue . * the sermon of christ. * the canons of the apostles . * the laws ecclesiastical and civil of princes and governours . * fame , or the publick reputation of things , expressed by proverbs and other instances and measures of publick honesty . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so euripides cals it , all the rule that teaches us good or evil . these being the full measures of right and wrong , of lawful and unlawful , will be the rule of conscience , and the subject of the present books . in order to practice — in this , conscience differs from knowledge , which is in order to speculation , and ineffective notices . and it differs from faith , because although faith is also in order to practice , yet not directly and immediately : it is a collection of propositions , the belief of which makes it necessary to live well , and reasonable and chosen . but before the propositions of faith pass into action , they must be transmitted through another principle , and that is conscience . that jesus christ is the son of god , and our lord , and our master , is a proposition of faith , and from thence if we pass on to practice , we first take in another proposition ; if he be our lord , where is his fear ? and this is a sentence , or virtual proposition of conscience . and from hence we may understand the full meaning of the word [ conscience . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and conscientia , and so our english word conscience have in them science or knowledge : the seat of it is the understanding , the act of it is knowing , but there must be a knowing of more together . hugo de s. victore says , that conscientia est cordis scientia , conscience is the knowledge of the heart . it is so , but certainly this was not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and original of the word . but there is truth in the following period . cor noscit se & alia . quando autem se noscit appellatur conscientia , quando praeter se , alia noscit , appellatur scientia . knowledge hath for its object any thing without ; but when the heart knows it self , then it is conscience . so it is used in authors sacred and prophane . nihil mihi conscius sum , saith s. paul ; i know nothing by my self ; ut alios lateas , tute tibi conscius eris : and — hic murus aheneus esto , nil conscire sibi — so cicero to marcus rutilius uses it ; cùm & mihi conscius essem quanti te facerem ; when i my self was conscious to my self how much i did value thee . but this acception of the word conscience is true , but not full and adequate ; for it onely signifies conscience as it is a witness , not as a guide . therefore it is more reasonable which aquinas and the schoolmen generally use : that conscience is a conjunction of the universal practical law with the particular moral action : and so it is scientia cum rebus facti , and then it takes in that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the general repository of moral principles or measures of good , and the particular cases as reduced to practice . such as was the case of s. peter when he denied his lord : he knew that he ought not to have done it , and his conscience being sufficiently taught his duty to his lord , he also knew that he had done it , and then there followed a remorse , a biting , or gnawing of his spirit , grief , and shame , and a consequent weeping : when all these acts meet together , it is the full process of conscience . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the first act of conscience , s. hierome cals scintillam conscientiae , the spark or fire put into the heart of man. . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is specifically called conscience of the deed done , is the bringing fuel to this fire . . and when they are thus laid together , they will either shine or burn , acquit or condemne . but this complication of acts is conscience . the first is science , practical science ; but annex the second : or it and the third , and then it is conscience . when davids heart smote him , that is , upon his adultery and murder , his conscience thus discours'd . adultery and murder are high violations of the divine law , they provoke god to anger , without whom i cannot live , whose anger is worse then death . this is practical knowledge , or the principles of conscience ; but the following acts made it up into conscience . for he remembred that he had betrayed uriah and humbled bathsheba , and then he begs of god for pardon ; standing condemn'd in his own breast , he hopes to be forgiven by gods sentence . but the whole process of conscience is in two practical syllogisms , in which the method is ever this . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or repository of practical principles begins , and where that leaves , the conscience or the witness and judge of moral actions begins , like jacob laying hold upon his elder brothers heel . the first is this : whatsoever is injurious ought not to be done , but to commit adultery is injurious , therefore it ought not to be done : this is the rule of conscience , or the first act of conscience as it is a rule and a guide , and is taken for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or practical repository . but when an action is done or about to be done , conscience takes the conclusion of the former syllogism , and applies it to her particular case . adultery ought not to be done , this action i go about , or which i have done , is adultery , therefore it ought not to be done , or to have been done . this is the full proceeding of this court ; after which many consequent solemnities and actions do pass , of sentence , and preparatory torments and execution . but this i am to admonish , that although this which i have thus defin'd , is the proper and full sence of the word conscience according to art and proper acceptation , yet in scripture it is used indifferently for an act of conscience , or any of its parts , and does not always signify in its latitude and integrity , but yet it all tends to the same signification ; and though the name be given to the faculty , to the habit , to the act , to the object , to the effect , to every emanation from the minde in things practical , yet still it supposes the same thing : viz. that conscience is the guide of all our moral actions ; and by giving the name to so many acts and parts and effluxes from it , it warrants the definition of it when it is united in its own proper and integral constitution . to conduct all our relations and entercourses between god , our neighbours and our selves ; that is , in all moral actions . this is the final cause of conscience : and by this it is distinguished from prudence , which is also a practical knowledge and reduc'd to particular and circumstantiate actions . but . prudence consists in the things of the world , or relative to the world ; conscience in the things of god , or relating to him . . prudence is about affairs as they are of advantage or disadvantage : conscience is imployed about them as they are honest or dishonest . . prudence regards the circumstances of actions whether moral or civil : conscience only regards moral actions in their substance or essential proprieties . . prudence intends to doe actions dexterously and prosperously : conscience is to conduct them justly and according to the commandement . . there are many actions in which prudence is all at all concerned as being wholly indifferent to this or that for matter of advantage ; but there is no action but must pass under the file and censure of conscience ; for if we can suppose any action in all its circumstances to be wholly indifferent to good or bad ; yet none is so to lawful or unlawful , the very indifferent , being therefore lawful because it is indifferent , and therefore to be considered by conscience , either actually or habitually : for in this sense even our natural actions in their time and place , are also moral , and where they are not primarily moral , yet they come under conscience , as being permitted , and innocent ; but where ever they are relative to another person , they put on some more degrees of morality , and are of proper cognisance in this court. qui didicit patriae quid debeat , & quid amicis : quo sit amore parens , quo frater amandus , & hospes : quid sit conscripti , quid judicis officium : quae partes in bellum missi ducis : ille profectò reddere personae scit convenientiae cuique . that is the full effect of conscience , to conduct all our relations , all our moral actions . rule . the duty and offices of conscience are to dictate , and to testify or bear witness ; to accuse or excuse ; to loose or binde . the first and last are the direct acts and offices of conscience : the o●her are reflex or consequent actions , but direct offices . the first act which is , to dictate is of that which divines call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the phylactery , the keeper of the records of the laws , and by it we are taught our duty : god having written it in our hearts by nature and by the spirit , leaves it there , ever plac'd before the eye of conscience as s. bernara cals it ) to be read and used for directions in all cases of dispute , or question or action : this is that which s. paul cals the work of the law written in our hearts , and therefore it is , that to sin against our conscience is so totally inexcusable , and according to the degree of that violence which is done against the conscience , puts on degrees . for conscience dictates whatsoever it is perswaded of , and will not suffer a man to do otherwise then it suggests and tels us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said achilles of hector when he was violently angry with him ; i would my conscience would give me leave to eat thy very flesh . it s universal dictates are ever the most certain , and those are the first principles of justice and religion ; and whatsoever else can be infallibly and immediately inferr'd from thence , are her dictates also , but not primely and directly , but transmitted by the hands of reason . the same reason also there is in clear revelation . for whatsoever is put into the conscience immediately by god , is plac'd there to the same purpose , and with the same efficiency and perswasion as is all that which is natural . and the conscience properly dictates nothing else , but prime natural reason , and immediate revelation ; whatsoever ●●es after these two , is reach'd forth to us by two hands , one whereof alone is ministred by conscience . the reason is this : because all that law by which god governs is written in our hearts , put there by god immediately , that is antecedently to all our actions , because it is that by which all our actions are to be guided , even our discoursings and arguings are to be guided by conscience , if the argument be moral : now the ways by which god speaks to us immediately , are onely nature and the spirit : nature is that principle which taught all men from the beginning until now ; all that prime practical reason which is perfective of humane nature , and in which all mankinde agrees . either the perfections , or the renovations , or the superadditions to this are taught us by the holy spirit , and all this being written in the conscience by the finger of god is brought forth upon all occasions of action ; and whatsoever is done against any thing so plac'd , is directly and violently against the conscience ; but when from thence reason spins a longer thred , and draws it out from the clue of natural principles or express revelation , that also returns upon the conscience and is plac'd there as light upon a wall , but not as the stones that are there : but yet whatever is done against that light is also against conscience but not so as the other . just as it is in nature and accident . to eat poison , and filthiness is against every mans health and stomack ; but if by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propriety of temper or an evil habit , or accidental inordination , wine , or fish makes a man sick , then these are against his nature too , but not so as poison is , or stones . whatever comes into the conscience primarily , or consequently ▪ right or wrong , is brought forth upon occasion of action , and is part of her dictate : but as a man speaks some things of his own knowledge , some things by hearsay ; so does conscience , somethings she tels from god and her self , some things from reason and her self , or other accidental notices : those and these do integrate and complete her sermons , but they have several influence and obligation according to their proper efficiency . but of this i shall give f●ll accounts in the second book . to testifie . conscience bears witness of our actions ; so s. paul , their conscience bearing witness : and in this sense , conscience is a practical memory . for as the practical knowledge , or notices subjected in the understanding make the understanding to be conscience ; so the actions of our life recorded in the memory and brought forth to practical judgements , change the memory also into conscience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . man differing from brute beasts by the use of reason , it is not likely he should be a stranger to his own actions as the beasts are , but that the evil which is done should be recalled to their minde with the signification of some displeasure . so polybius discourses of the reason and the manner of conscience . every knowing faculty is the seat of conscience . and the same faculty when it is furnished with speculative notions retains its natural and proper name of understanding , or memory ; but as the same is instructed with notices in order to judgements practical , so it takes the christian name of conscience , the voltitive or choosing faculty cannot , but the intellectual may . and this is that book which at doomsday shall be brought forth and laid open to all the world . the memory chang'd into conscience preserves the notices of some things , and shall be reminded of others , and shall doe that work intirely and perfectly , which now it does imperfectly and by parts , according to the words of s. paul , then shall we know as we are known , that is , as god knows us now , so then shall we see and know our selves . nullum theatrum virtuti conscientiâ majus , shall then be highly verified . our conscience will be the great scene or theatre upon which shall be represented all our actions good and bad . it is gods book , the book of life or death . according to the words of s. bernard , ex his quae scripta erunt in libris nostris judicabimur : & ideò scribi debent secundùm exemplar libri vitae , & si sic scripti non sunt , saltem corrigendi sunt . we shall be judged by that which is written in our own books ( the books of conscience ) and therefore they ought to be written according to the copy of the book of life ; and if they be not so written , yet they ought to be so corrected . consequently to these the conscience does accuse or excuse . so s. paul joyns them as consequent to the former ; their conscience bearing witness , and their thoughts in the mean time accusing or excusing one another . si optimorum consiliorum atque factorum testis in omni vita nobis conscientia fuerit , sine ullo metu summa cum honestate vivemus . if our conscience be the witness that in our life we do good deeds , and follow sober counsels , we shall live in great honesty and without fear . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said hierocles , god hath constituted a most righteous and domestick judge , the conscience and right reason ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every man ought most of all to fear himself , because it is impossible but we should know what we have done amiss , and it concerns us also to make righteous judgement , for we cannot escape our selves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said isocrates . etsi à caeteris silentium est , tamen ipse sibimet censcius est posse se meritò increpari , so apuleius renders it . though others hold their peace , yet there is one within that will not . nec facile est placidam ac pacatam degere vitam , qui violat factis communia foedera pacis : etsi fallit enim divum genus , humanúmque ; perpetuò tamen id fore clam diffidere debet . it is hard to be concealed from god and man too , and although we think our selves safe for a while , yet we have something within that tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that does any thing is espied , and cannot doe it privately . quîcum in tenebris ? was the old proverb ; who was with you in the dark ? and therefore it was that epicurus affirm'd it to be impossible for a man to be concealed always . upon the mistake of which he was accused by plutarch and others , to have supposed it lawful to doe any injustice secretly ; whereas his design was to obstruct that gate of iniquity , and to make men beleeve that even that sin which was committed most secretly , would some time or other be discovered and brought to punishment ; all which is to be done by the ex raregular events of providence , and the certain accusations and discoveries of conscience . for conscience is the looking-glass of the soul , so it was called by pe●ipha●●s in plautus ; non oris causâ modò homines aequum fuit sibi habere speculum , ubi os contemplarent suum ; sed qui perspicere possent cor sapientiae : igitur perspicere possent ut cordis copiam ubi id inspexissent , cogitarent postea vitam ut vixissent olim in adolescentia . and a man looking into his conscience , instructed with the word of god , its proper rule , is by s. james compar'd to a man beholding his natural face in a glass ; and that the apostle describes conscience in that similitude , is to be gathered from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbum insitum , the ingraffed word , the word of god written in our hearts , which who so looks on , and compares his actions with his rule , may see what he is : but he that neglects this word and follows not this rule , did indeed see his face , but hath forgotten what manner of man he was , that is , what he was fram'd in the works of the new creation , when he was newly form'd and created unto righteousness and true holiness . this accusation and watchfulness , and vocal , clamorous guards of conscience are in perpetual attendance , and though they may sleep , yet they are quickly awakened , and make the evil man restless . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said epicurus , which is very well rendred by seneca , ideo non prodest latentibus , quòd latendi etiamsi felicitatem habeant , fiduciam non habent . they that live unjustly , always live miserably and fearfully ; because although their crime be secret , yet they cannot be confident that it shall be so : meaning , that because their conscience does accuse them , they perceive they are discovered , and previous to an eye , which what effect it will have in the publication of the crime here and hereafter , is not matter of knowledge , but cannot choose but be matter of fear for ever . — fiet adulter publicus , & poenas metuet quascunque mariti irati debent , nec erit felicior astro martis , ut in laqueos nunquam incidat — if any chance makes the fact private , yet no providence or watchfulness can give security , because within there dwels a principle of fear that can never die , till repentance kills it . and therefore chilon in laërtius said upon this account , that loss is rather to be chosen then filthy gain ; because that loss brings sorrow but once , but injustice brings a perpetual fear and pain . anne magìs siculi gemuerunt aera juvenci , et magìs auratis pendens laquearibus ensis purpureas subter cervices terruit ? imus , imus praecipites , quam si sibi dicat , & intus palleat infelix quod proxima nesciat uxor . the wife that lies by his side knows not at what the guilty man looks pale , but something that is within the bosome knows ; and no pompousness of condition can secure the man , and no witty cruelty can equal the torment . for that also , although it be not directly the office of conscience , yet it is the act and effect of conscience ; when it self is injur'd , it will never let any thing else be quiet . to loose or binde , is the reflex act of conscience . upon viewing the records , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the legislative part of conscience , it binds to duty ; upon viewing the act , it binds to punishment , or consigns to comfort ; and in both regards it is called by origen , affectuum corrector , atque animae paedagogus , the corrector of the affections , and the teacher of the soul. which kinde of similitude epictetus in stobaeus followed also , parentes pueros nos paedagogo tradiderunt , qui ubique observaret ne laederemur , deus autem clam viros insitae conscientiae custodiendos tradidit ; quae quidem custodia nequaquam contemnenda est . as our parents have delivered us to a guardian who did watch lest we did or suffered mischief ; so hath god committed us to the custody of our conscience that is planted within us ; and this custody is at no hand to be neglected . the binding to duty is so an effect of conscience , that is cannot be separated from it ; but the binding to punishment is an act of conscience also as it is a judge , and is intended to affright a sinner , and to punishment : but it is such a punishment as is the beginning of hell torments , and unless the wound be cured will never end till eternity it self shall go into a grave : illo nocens se damnat quo peccat die , the same day that a man sins , on the same day he is condem'd ; and when menelaus in the tragedy did ask , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what disease kill'd poor o●estes ? he was answer'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his disease was nothing but an evil conscience ; he had done vile things , and had an amazed spirit that distracted him , and so he died . curas ultrices virgil cals the wounds of an evil conscience , revenging cares . nihil est miserius quàm animus hominis conscius , said he in the comedy ; nothing is more miserable then an evil conscience , and the being pain'd with it , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be choked or strangled with an evil conscience ; by s ▪ chrysostome ( who in his . homily upon the first epistle to the corinthians , speaks much and excellently to the same purpose ; ) and there are some that fancy that this was the cause of judas death ; the horrors of his conscience were such that his spirits were confounded , and restless , and uneasy ; and striving to go from their prison stopp'd at the gates of emanation , and stifled him . it did that , or as bad ; it either choak'd him , or brought him to a haltar , as it hath done many besides him . and although i may truly say as he did , non mihi si linguae centum — omnia poenarum percurrere nomina possem , no tongue is able to express the evils which are felt by a troubled conscience , or a wounded spirit , yet the heads of them are visible and notorious to all men . . the first is that which nazianzen cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accusations and vexings of a man when he is in misery ; then when he needs most comfort , he shall by his evil conscience be most disquieted . a sickness awakes a dull sleeping conscience , and when it is awaken'd it will make that the man shall not sleep . so antiochus when his lieutenant lysias was beaten by the jews , he fell sick with grief , and then his conscience upbraided him ; but now ( said he ) i remember the evils that i did at jerusalem ; quia invenerunt me mala ista , so the latin bible reads it ; because these evils now have found me out . for when a man is prosperous , it is easie for him to stop the mouth of conscience , to bribe or to abuse it , to fill it with noise , and to divert it with business , to outvie it with temporal gayeties , or to be flattered into weak opinions and sentences ; but when a man is smitten of god , and devested of all the outsides and hypocrisies of sin , and that conscience is disintangled from its fetters and foolish pretensions , then it speaks its own sense , it ever speaks loudest when the man is poor , or sick , or miserable . this was well explicated by s. ambrose , dum sumus in quadam delinquendi libidine , nebulis quibusdam conscientiae mens obducitur , nè videat eorum quae concupiscit deformitatem . sed cùm omnis nebula transierit , gravia tormenta exercentur in quodam malè conscii secretario . a man is sometimes so surpris'd with the false fires and glarings of temptation , that he cannot see the secret turpitude and deformity . but when the cloud and vail is off , then comes the tormentor from within : — acuúntque metum mortalibus agris , si quando lethum horrificum , morbósque deûm rex molitur , meritas aut bello territat urbes . then the calamity swels , and conscience increases the trouble , when god sends warre , or sickness , or death . it was sauls case , when he lost that fatal battel in which the ark was taken , he called to the amalekite , sta super me & interfice me , fall upon me and slay me ; quoniam tenent me angustiae , i am in a great straìt . he was indeed ; for his son was slain , and his army routed , and his enemies were round about : but then conscience stept in and told him of the evil that he had done in causing fourscore of the lords priests to be slain ; and therefore abulensis reads the words thus , fall upon me and slay me , quoniam tenent me or ae vestimenti sacerdotalis , i am intangled in the fringes of the priests garments . videbatur sibi saul quòd propinquus morti videret sacerdotes dei accusantes eum in judicio coram deo. he thought he saw the priests of the lord accusing him before god. and this hath been an old opinion of the world , that in the days of their calamity wicked persons are accus'd by those whom they have injur'd . not much unlike to which is that of plato , describing the torments of wicked souls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they roar and cry out . some calling on them whom they kill'd , some on those they have calumniated ; and calling they pray them whom they have injured to give them pardon . then every bush is a wild beast , and every shadow is a ghost , and every gloworm is a dead mans candle , and every lantern is a spirit . — pallidúmque visâ matris lampade respicit neronem . when nero was distressed , he saw his mothers tapor and grew pale with it . . the second effect is shame , which conscience never fails to inflict secretly , there being a secret turpitude and baseness in sin , which cannot be better express'd then by its opposition and contradiction to conscience . conscience when it is right makes a man bold ; qui ambulat simpliciter , ambulat confidenter , he that walks honestly , walks confidently , because he hath innocence and he hath reason on his side . but he that sins , sins against reason , in which the honour and the nobleness of a man does consist ; and therefore shame must needs come in the destitution of them . for as by reason men naturally rule , so when they are fallen from it , unless by some accidental courages they be supported , they fall into the stare of slaves and sneaking people . and upon this account it was that plato said , si scirem deos mihi condonaturos , & homines ignoraturos , adhuc peccare erubescerem propter solam peccati turpitudinem . if i were sure god would pardon me , and men would not know my sin , yet i should be ashamed to sin , because of its essential baseness : the mistresses of our vile affections are so ugly , we cannot endure to kiss them but through a vail ; either the vail of excuse , or pretence , or darkness ; something to hide their ugliness ; and yet even these also are so thin that the filthiness and shame is not hid . bona conscientia turbam advocat , mala autem in solitudine anxia atque sollicita est , said seneca . an evil conscience is asham'd of light , and afraid of darkness ; and therefore nothing can secure it . but being asham'd before judges , and assemblies , it flies from them into solitudes , and when it is there , the shame is chang'd into fear , and therefore from thence it runs abroad into societies of merry criminals , and drinking sanctuaries , which is nothing but a shutting the eyes , and hiding the head , while the body is exposed to a more certain danger . it cannot be avoided , it was and is and will eternal●y be true , perjurii poena divina exitium , humana dedecus esto . which s paul perfectly renders , the things whereof ye are now ashamed ; the end of these things is death . death is the punishment which god inflicts , and shame is that which comes from man. . there is another effect which cannot be well told by him that feels it , or by him that sees it , what it is ; because it is a thing without limit and without order . it is a distraction of minde , indeterminate , divided thoughts , flying every thing , and pursuing nothing . it was the case of nebuchadnezzar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his thoughts troubled him . varios vultus , disparilésque sensus ; like the sophisters who in their pursuit of vainglory displeased the people , and were hissed from their pulpits ; nothing could amaze them more ; they were troubled like men of a disturbed conscience . the reason , is , they are fallen into an evil condition which they did not expect ; they are abus'd in their hopes , they are fallen into a sad state of things , but they know not yet what it is , nor where they are , nor whither it will bear them , nor how to get out of it . this indeed is commonly the first part of the great evil ; shame goes along with the sin , in the very acting it , but as soon as it is acted , then begins this confusion , — nefas tandem incipiunt sentire peractis criminibus — they thought of nothing but pleasure before , but as soon as they have finished , then they begin to tast the wormwood and the colliquintida ; perfecto demum scelere , magnitudo ejus intellecta est , said tacitus . while they were doing it , they thought it little , or they thought it none , because their fancy and their passion rul'd ; but when that is satisfied and burst with a filthy plethory , then they understand how great their sin is , but are distracted in their thoughts , for they understand not how great their calamity shall be . occultum quatìente animum tortore flagellum , the secret tormentor shakes the minde , and dissolves it into indiscrimination and confusion . the man is like one taken in a lie , or surpris'd in a shameful act of lust , or theft ; at first he knows not what to say , or think , or do , and his spirits huddle together , and fain would go some where , but they know not whither , and doe something , but they know not what . this confusion and first amazement of the conscience in some vile natures , and baser persons proceeds to impudence , and hardness of face . — frontémque à crimine sumunt . when they are discover'd they rub their foreheads hard , and consider it cannot be worse , and therefore in their way they make the best of it ; that is , they will not submit to the judgement of conscience , nor suffer her infliction , but take the fortune of the banditi , or of an outlaw , rather then by the rule of subjects suffer the penalty of the law , and the severity of the judge . but conscience hath no hand in this , and whatsoever of this nature happens , it is in despite of conscience ; and if it proceeds upon that method , it goes on to obstinacy , hardness of heart , a resolution never to repent , a hatred of god , and reprobation . for if conscience be permitted to do its work , this confusion when it comes to be stated , and that the man hath time to consider , it passes on to fear ; and that is properly the next effect . . an evil or a guilty conscience is dispos'd for fear , shame and fear cannot be far asunder : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sin makes us asham'd before men , and afraid of god : an evil conscience makes man a coward , timorous as a child in a churchporch at midnight ; it makes the strongest men to tremble like to keepers of the house of an old mans tabernacle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said menander , no strength of body , no confidence of spirit is a defensative against an evil conscience which will intimidate the courage of the most perfect warriour . qui terret , plus iste timet , sors ista tyrannis convenit , invideant claris , fortésque trucident , muniti gladiis vivant , septíque venenis ancipites habeant arces , trepidíque minentur . so claudian describes the state of tyrants and injurious persons , they do evil and fear worse , they oppress brave men , and are afraid of mean fellows ; they are encompassed with swords , and dwell amongst poysons , they have towers with back doors and many outlets , and they threaten much , but themselves are most afraid . we read of belteshazzar , his knees beat against each other upon the arrest made on him by the hand on the wall , which wrote the sentence of god in a strange character , because he would not reade the writing in his conscience . this fear is very great and very lasting even in this world : and is rarely well describ'd by lucretius : cerberus & furiae — — neque sunt usquam , neque possunt esse profectò : sed metus in vitâ poenarum pro malefactis est insignibus insignis ; scelerísque luela carcer , & horribilis de saxo jacta deorsum , verbera , carnifices , robur , pix , lumina , taedae , quae tamen etsi absunt , & mens sibi conscia facti praemetuens adhibet stimulos , torretque flagellis ; which description of the evil and intollerable pains and fears of conscience is exceeded by the author of the wisdome of solomon , indisciplinatae animae erraverunt . that is the ground of their misery ; the souls were refractory to discipline , and have erred . they oppress the holy nation . the effect was , they became prisoners of darkness , and fettered with the bands of a long night ; fugitive perp●tuae providentiae ●acuerunt , they became outlaws from the divine providence . and while they supposed to lie had in their secret sins , they were scattered under ● dark vail of forgetfulness ; paventes horrendè , & cum admiratione nimia perturbati , they did fear horribly , and disturbed with a wonderful amazement . for neither might the corner that held them keep them from fear , but a sound descending did trouble them ; & personae tristes apparentes pavorem illis praestabant , sad appar●tions did affright them ; a fire appeared to them very formidable ; & timore percussi ejus quae non videbatur faciei ; they were affrighted with the apprehensions of what they saw not : and all the way in that excellent description , there is nothing but fear , and affrightment , horrid amazement and confusion ; pleni timore , and tremebund : peribant , full of fear , and they perished trembling ; and then follows the philosophy and rational account of all this . frequenter enim praeoccupant pessima redarguente conscientiâ . when their conscience reproves them , they are prepossess'd with fearful expectations . for wickedness condemn'd by her own witness is very timorous . cùm enim sit timida nequitia , dat testimonium condemnata : conscience gives witness and gives sentence , and when wickedness is condemn'd it is full of affrightment . for fear is praesumptionis adjutorium , the allay of confidence and praesumption , and the promoter of its own apprehensions , and betrays the succours that reason yeelds . for indeed in this case , no reason can dispute a man out of his misery , for there is nothing left to comfort the conscience , so long as it is devested of its innocence . the prophet jeremy instances this in the case of pashur who oppressed the prophets of the lord , putting them in prison and forbidding them to preach in the name of the lord : thy name shall be no more called pashur but magor missabib , [ that is , fear round about ] for i will make thee a terror unto thy self . this fear of its own nature is apt to increase , for indeed it may be infinite . nec videt intereà quis terminus esse malorum possit , nec quae sit poenarum denique finis : atque eadem metuunt magis , haec nè in morte gravescant . hinc acherusia fit stultorum denique vita . he that fears in this case , knows not the greatness and measure of the evil which he fears ; it may arrive to infinite , and it may be any thing , and it may be every thing , and therefore there is , . an appendant perpetuity and restlesness ; a man of an evil conscience is never at quiet . impietas enim malum infinitum est , quod nunquam extingui potest , said philo : he is put to so many shifts to excuse his crime before men , and cannot excuse it to god or to himself , and then he is forc'd to use arts of forgetfulness , that he may not remember his sorrow ; he runs to weakness for excuse , and to sin for a comfort , and to the methods and paths of hell for sanctuary , and rols himself in his uneasy chains of fire , and changes from side to side upon his gridiron till the flesh drop from the bones on every side . this is the poets vultur , immortale jecur tundens , faecundáque poenis viscera , rimatúrque epulis , habitátque sub alto pectore , nec fibris requies datur ulla renatis . it gnaws perpetually , and consumes not , being like the fire of hell , it does never devour , but torments for ever . . this fear and torment , which is inflicted by conscience does not only increase at our death , but after death is the beginning of hell . for these are the fire of hell ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am tormented in this flame , so said dives when he was in torments ; that is , he had the torments of an evil conscience , for hell it self is not to be opened till the day of judgement ; but the sharpest pain is usually expressed by fire , and particularly the troubles of minde are so signified . urit animum meum ; this burns , that is , this exceedingly troubles my minde ; and uro hominem in the comedy , i vex him sufficiently , i burn him ; loris non ureris , thou art not tormented with scourgings . poena autem vehemens , & multò saevior illis quos & caeditius gravis invenit , & rhadamanthus , nocte diéque suum gestare in pectore testem . this is a part of hell fire , the smoke of it ascends night and day ; and it is a preparatory to the horrible sentence of doomsday , as the being tormented in prison is , to the day of condemnation and execution . the conscience in the state of separation does accuse perpetually , and with an insupportable amazement fears the revelation of the day of the lord. et cum fateri furia jusserit verum , cogente clamet conscientiá scripsi . the fury within will compel him to confess , and then he is prepared for the horrible sentence , as they who upon the rack accuse themselves , and then they are carried to execution . menippus in lucian says that the souls of them that are dead are accused by the shadows of their bodies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these he says are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of belief , because they are always present , and never parted from the bodies ; meaning that a mans conscience which is inseparable as a shadow , is a strong accuser and a perfect witness : and this will never leave them till it carries them to hell , and then the fear is chang'd into despair , and indignation , and hatred of god , and eternal blasphemy . this is the full progress of an evil conscience , in its acts of binding . quest. but if it be inquired by what instrument conscience does thus torment a man , and take vengeance of him for his sins , whether it hath a proper efficiency in it self , and that it gives torment , as it understands , by an exercise of some natural power ; * or whether it be by an act of god inflicting it , * or by opinion and fancy , * by being perswaded of some future events which shall be certainly consequent to the sin , or by religion and belief , * or lastly by deception and meer illusion , and upon being affrighted with bugbears ? i answer , that it does or may afflict a man by all these . for its nature is to be inquisitive and busie , querulous and complaining ; and to doe so is as natural to it , as for a man to be grieved when any thing troubles him . but because men have a thousand little arts to stifle the voice of conscience , or at least that themselves may not hear it ; god oftentimes awakens a man by a sudden dash of thunder and lightning , and makes the conscience sick , and troublesome ; just as upon other accidents a man is made sad , or hardned , or impudent , or foolish , or restless : and sometimes every dream , or sad story that the man hath heard , the flying of birds , and the hissing of serpents , or the fall of waters , or the beating of a watch , or the noise of a cricket , or a superstitious tale , is suffered to doe the man a mischief and to increase his fear . — ergo exercentur poenis , veterúmque malorum supplicia expendunt . this the poets and priests expressed by their adrastea , nemesis , minos , aeacus and rhadamanth , not that these things were real , — neque sunt usquam , neque possunt esse profectò , said one of them ; but yet to their pains and fears they gave names , and they put on persons , and a phantastick cause may have a real event , and therefore must come from some further principle : and if an evil man be affrighted with a meteor or a bird , by the chattering of swallows ( like the young greek in plutarch ) or by his own shadow ( as orestes was ) it is no sign that the fear is vain , but that god is the author of conscience , and will beyond the powers of nature , and the arts of concealment set up a tribunal , and a gibbet , and a rack in the court of conscience . and therefore we finde this evil threatned by god to fall upon sinners . they that are left alive of you in the land of your captivity , i will send fainting in their hearts , in the land of their enemy , and the sound of a leaf shall chace them : and again the lord shall give thee there a trembling heart , and failing of eyes , and sorrow of minde , and thy life shall hang in doubt before thee , and thou shalt fear day and night , and shalt have no assurance of thy life : and this very fear ends in death it self ; it is a mortal fear sometimes ; for when the prophet isaiah had told concerning jerusalem , thy slain men are not slain with the sword , nor dead in battle ; to the inquiry of those who ask how then were they slain ? the answer is made by a learned gloss upon the place , homines hi non expectato adventu hostis , velut transfossi exanimantur metu : they were dead with fear , slain with the affrightments of their own conscience , as if they were transfixed by the spear of their enemies . quid ergo nos à diis immortalibus divinitùs expectemus , nisi errationibus finem faciamus , said q. metellus in a. gellius : there is no avoiding punishment , unless we will avoid sin ; since even a shadow as well as substances may become a nemesis , when it is let loose by god , and conducted by conscience . but the great instrument of bringing this to pass is that certainty of perswasion which is natural in all men , and is taught to all men , and is in the sanction of all laws expresly affirmed by god , that evil shall be to them that doe evil ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that dishonours god shall not escape punishment : both in this life , ultrix erinnys impio dignum parat lethum tyranno — and after this life , for so they reckon'd , that adulterers , rebels , and traytors should be kept in prisons in fearful expectation of horrid pains ; quíque ob adulterium caesi , quíque arma secuti impia , nec veriti dominorum fallere dextras , inclusi poenam expectant — all this is our conscience , which in this kind of actions and events , is nothing but the certain expectation and fear of the divine vengeance . quest. but then why is the conscience more afraid in some sins then in others , since in sins of the greatest malignity we finde great difference of fear and apprehension , when because they are of extreme malignity there can be no difference in their demerit ? i answer ; although all sins be damnable , yet not onely in the several degrees of sin , but in the highest of all there is great difference ; partly proceeding from the divine threatnings , partly from fame and opinion , partly from other causes . for . there are some sins which are called peccata clamantia , crying sins ; that is , such which cry aloud for vengeance ; such which god not onely hath specially threatned with horrid plagues , but such which doe seldome escape vengeance in this life , but for their particular mischief are hedged about with thorns lest by their frequency they become intolerable . such are sacrilege , oppression of widows and orphans , murder , sodomy , and the like● now if any man fals into any of these crimes , he sees an angel with a sword drawn stand before him ; he remembers the angry words of god , and cals to minde that so few have escaped a severe judgement here , that gods anger did converse with men , and was cloth'd with our circumstances , and walk'd round about us ; and less then all this is enough to scare an evil conscience . but . there are some certain defensatives and natural guards which god hath plac'd in men against some sins ; such as are a natural abhorrency against unnatural lusts . a natural pity against murder , and oppression : the double hedge of sacredness and religion against sacrilege . he therefore that commits any of these sins does so much violence to those defensatives , which were plac'd either in or upon his heart , that such an act is a natural disease , and vexes the conscience not onely by a moral but by a natural instrument . . there are in these crying sins certain accidents and appendages of horror which are apt to amaze a mans minde : as in murder there is the circumstance and state of death , which when a man sees and sees alone , and sees that himself hath acted , it must needs affright him ; since naturally most men abhorre to be alone with a dead corpse ; so also in oppression of widows , a man mee●s with so many sad spectacles , and hears so many groans , and clamorous complaints , such importunities , and such prayers , and such fearful cursings , and perpetual weepings , that if a man were to use any artifice to trouble a mans spirit , he could not dress his scene with more advantage . . fame hath a great influence into this effect , and there cannot easily be a great shame amongst men , but there must be a great fear of vengeance from god ; and the shame does but antidate the divine anger , and the man feels himself entring into it , when he is enwrapped within the other . a man committing a foul sin , which hath a special dishonour and singular disreputation among men , is like a wolf espied amongst the sheep : the outcry and noises among the shepherds make him flie for his life , when he hears a vengeance comming . and besides in this case , it is a great matter that he perceives all the world hates him for his crime , and that which every one decries must needs be very hateful and formidable , and prepar'd for trouble . . it cannot be denied , but opinion also hath some hand in this affair ; and some men are affrighted from their cradle in some instances , and permitted or conniv'd at in others ; and the fears of childhood are not shaken from the conscience in old age : as we see the perswasions of childhood in moral actions are permanent , so is the fear and hope which were the sanction and establishment of those perswasions . education and society , and country customes , and states of life , and the religion or sect of the mans professing , have influence into their portions of this effect . the consequent of this discourse is this ; that we cannot take any direct accounts of the greatness or horror of a sin by the affrightment of conscience . for it is with the affrightments of conscience as it is in temporal judgements ; sometimes they come not at all , and when they doe , they come irregularly , and when they doe not , the man does not escape . but in some sins god does strike more frequently then in others , and in some sins men usually are more affrighted then in others . the outward judgement and the inward fear are intended to be deleteries of the sin , and instruments of repentance ; but as some great sins escape the rod of god in this life , so are such sinners oftentimes free from great affrightments . but as he who is not smitten of god , yet knows that he is always liable to gods anger , and if he repents not , it will certainly fall upon him hereafter : so it is in conscience , he that fears not , hath never the less cause to fear , but oftentimes a greater , and therefore is to suspect and alter his condition , as being of a deep and secret danger : and he that does fear , must alter his condition , as being highly troublesome . but in both cases , conscience does the work of a monitor and a judge . in some cases , conscience is like an eloquent and a fair spoken judge , which declaims not against the criminal , but condemnes him justly : in others , the judge is more angry , and affrights the prisoner more , but the event is the same . for in those sins where the conscience affrights , and in those in which she affrights not , supposing the sins equal but of differing natures , there is no other difference ; but that conscience is a clock , which in one man strikes aloud and gives warning , and in another the hand points silently to the figure , but strikes not ; but by this he may as surely see what the other hears , viz. that his hours pass away , and death hastens , and after death comes judgement . but by the measures of binding , we may judge of the loosing , or absolution , which is part of the judgement of conscience , and this is the greatest pleasure in the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a good conscience is the most certain , clearest , and undisturbed felicity . lectulus respersus floribus bona est conscientia , bonis refect a operibus . no bed so soft , no flowers so sweet , so florid and delicious as a good conscience , in which springs all that is delectable , all that may sustain and recreate our spirits . nullâ re tam laetari soleo quàm officiorum meorum conscienti● . i am pleased in nothing so much as in the remembrances and conscience of my duty , said cicero . upon this pillow and on this bed , christ slept soundly in a storm , and s. peter in prison so fast that the brightness of an angel could not awake him , or make him to rise up without a blow on his side . this refreshed the sorrows of hezekiah when he was smitten with the plague , and not only brought pleasure for what was past , and so doubled the good of it , vivere bis vitâ posse priore frui ; but it also added something to the number of his years , ampliat aetatis spacium sibi vir bonus — and this made paul and silas sing in prison and in an earthquake ; and that i may summe up all the good things in the world , i borrow the expression of s. bernard , bona conscientia non solùm sufficit ad solatium sed etiam ad coronam : it is here a perpetual comfort , it will be hereafter an eternal crown . . this very thing epicurus observ'd wisely , and in his great design for pleasure commended justice as the surest instrument to procure it . so antiphon , conscium esse sibi in vitâ nullius criminis , multum voluptatis parit : and cato in cicero , conscientia benè actae vitae multorúmque benefactorum recordatio jucundissima est : nothing is a greater pleasure then a good conscience ; for there is peace and no disturbance ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quietness is the best fruit , and that grows onely upon the tree in the midst of paradise , upon the stock of a holy heart or conscience . onely care is to be taken , that boldness be not mistaken for peace , and hardness of heart for a good conscience . it is easie to observe the difference , and no man can be innocently abused in this affair . peace is the fruit of a holy conscience . but no man can say , i am at peace , therefore i have a holy conscience . but , i have lived innocently , or i walk carefully with my god , and i have examined my conscience severely , and that accuses me not ; therefore this peace is a holy peace , and no illusion . a man may argue thus : i am in health , and therefore the sleep i take is natural and healthful . but not thus : i am heavy to sleep , therefore i am in health , for his dulness may be a lethargy . a man may be quiet , because he inquires not , or because he understands not , or because he cares not , or because he is abused in the notices of his condition . but the true peace of conscience is thus to be discerned . signs of true peace . . peace of conscience is a rest after a severe inquiry . when hezekiah was upon his deathbed as he supposed , he examined his state of life , and found it had been innocent in the great lines and periods of it ; and he was justly confident . . peace of conscience can never be in wicked persons , of notorious evil lives . it is a fruit of holiness , and therefore what quietness soever is in persons of evil lives , it is to be attributed to any other cause , rather than innocence ; and therefore is to be called any thing rather than just peace . the adulterous woman eateth and wipeth her mouth , and saith , i have done no wickedness . and pilate washed his hands , when he was dipping them in the most innocent , the best and purest bloud of the world . but s. paul had peace , because he really had fought a good fight . and it is but a fond way to ask a sign how to discern , when the sun shines . if the sun shines we may easily perceive it , and then the beams we see are the sunbeams ; but it is not a sure argument to say , i see a light , therefore the sun shines ; for he may espy onely a tallow candle , or a gloworm . . that rest which is onely in the days of prosperity , is not a just and a holy peace , but that which is in the days of sorrow and affliction . the noise and madness of wine , the transportations of prosperity , the forgetfulness of riches , and the voice of flatterers outcry conscience , and put it to silence ; and there is no reason to commend a womans silence and modesty when her mouth is stop'd . but in the days of sorrow , then conscience is vocal , and her muffler is off ; — invigilant animo , scelerísque patrati supplicium exercent curae , tunc plurima versat pessimus in dubiis augur timor — and then a man naturally searches every where for comfort ; and if his heart then condemnes him not , it is great oddes but it is a holy peace . . peace of minde is not to be used as a sign that god hath pardoned our sins , but is onely of use in questions of particular fact . what evils have i done ? what good have i done ? the peace that comes after this examination is holy and good . but if i have peace in these particulars , then have i peace towards god also , as to these particulars : but whether i have pardon for other sins which i have committed , is another consideration , and is always more uncertain . but even here also a peace of conscience is a blessing that is given to all holy penitents more or less , at some time or other , according as their repentance proceeds , and their hope is exercised : but it is not to be judged of by sense , and ease , but by its proper causes : it never comes but after fear , and labour , and prayers , and watchfulness , and assiduity ; and then what succeeds is a blessing , and a fair indication of a bigger . . true peace of conscience is always joyned with a holy fear ; a fear to offend , and a fear of the divine displeasure for what we have offended ; and the reason is , because all peace that is so allayed is a peace after enquiry , a peace obtained by just instruments , relying upon proper grounds ; it is rational , and holy , and humble ; neither carelesness , nor presumption is in it . . true peace of conscience relies not upon popular noises , and is not a sleep procured by the tongues of flatterers , or opinions of men , but is a peace from within , relying upon god and its own just measures . it is an excellent discourse which seneca hath , est aliquando gratus qui ingratus videtur , quae mala interpres opinio in contrarium deducit . hic quid aliud sequitur , quàm ipsam conscientiam quae etiam obruta delectat , quae concioni ac samae reclamat , & in se omnia reponit , & cùm ingentem ex altera parte turbam contra sentientium aspexit , non numerat suffragia , sed unâ sententiâ vincit ? some men are thankful , who yet seem unthankful , being wronged by evil interpretation . but such a man what else does he follow but his conscience , which pleases him , though it be overborn with slander , and when she sees a multitude of men that think otherwise , she regards not , nor reckons suffrages by the poll , but is victorious by her single sentence ? but the excellency and great effect of this peace he afterwards describes : si verò bonam fidem perfidiae suppliciis affici videt , non descendit è fastigio , sed supra poenam suam consistit . habeo inquit quod volui , quod petii . non poenitet , nec poenitebit : nec ullâ iniquitate me eò fortuna perducet , ut hanc vocem audiam , quid mihi volui ? quid mihi nunc prodest bona voluntas ? prodest & in equuleo , prodest & in igne , qui si singulis membris admoveatur , & paul●tim unum corpus circumeat ; licèt ipsum corpus plenum bonâ conscientiâ stillet , placebit ìllì ìgnis per quem bona fides collucebit . a good conscience loses nothing of its confidence and peace for all the tortures of the world . the rack , the fire shall not make it to repent and say , what have i purchas'd ? but its excellency and integrity shall be resplendent in the very flames . and this is the meaning of the proverb used by the levantines , heaven and hell are seated in the heart of man. as his conscience is , so he is happy , or extremely miserable . what other men say of us , is no more then what other men dream of us , said s. gregory nazìanzene ; it is our conscience that accuses or condemnes to all real events and purposes . and now all this is nothing but a perswasion partly natural , partly habitual , of this proposition which all the nations , and all the men in the world have always entertained as the band of all their religion , and private transactions of justice and decency , deum remuneratorem esse , that god is a just rewarder of all actions . i summe up the premises in the words of the orator ; magna vis est conscientiae , judices , & magna in utramque partem : ut neque timeant qui nihil commiserint , & poenam semper ante oculos versari putent , qui peccarint . on either side conscience is mighty and powerful , to secure the innocent , and to afflict the criminal . but beyond these offices now described , conscience does sometimes only [ counsell ] a thing to be done ; that is , according to its instruction , so it ministers to holiness . if god hath put a law into our minds , conscience will force 〈◊〉 ●●●nce , or make us to suffer for our disobedience ; but if a proposition tending to holiness and its advantages be intrusted to the conduct of conscience , then it presses it by all its proper inducements , by which it was laid up there , and leaves the spirit of a man to his liberty ; but if it be not followed , it upbraids our weaknesses , and chides our follies , and reproves our despi●●● holy degrees , and greater excellencies of glory laid up for loving and willing spirits . such as is that of clemens alexandrinus in the matter of an evangelical counsel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that does so and so , sins not ; for he is not forbidden by the law of the gospel ; but yet he fals short of the perfection that is designed and propounded to voluntary and obedient persons . to summe up this . when s. paul had reproved the endless genealogies of the gnosticks and platonists , making c●rcles of the same things , or of divers whose difference they understood not ; as intelligence , fear , majesty , foundation , wisdome , magnificence , mercy , victory , kingdome , foundation , god , and such unintelligible stuff which would make fools stare , and wise men at a loss ; he subjoyns a short , but a more discernible genealogy , and conjugation of things to our purpose . the end of the commandement is love out of a pure heart , and a good conscience , and faith unfeigned : that is , out of an unfeigned faith proceeds a good conscience ; that is , abstinence from sin ; and from thence comes purity of heart , or a separation from the trifling regards of the world , and all affections to sin ; and these all end in charity : that is , in peace , and joy , and the fruition and love of god , in unions and contemplations in the bosome of eternity . so that faith is the first mover in the understanding part , and the next is conscience , and they both purify the heart from false perswasions , and evil affections ; and then they joyn to the production of love and of felicity . thus farre is the nature and offices of conscience : it will concern us next , to consider by what general measures we are to treat our conscience that it may be useful to us in all the intentions of it , and in the designs of god. rule . be careful that prejudice or passion , fancy and affection , error or illusion , be not mistaken for conscience . nothing is more usual , then to pretend conscience to all the actions of men which are publick , and whose nature cannot be concealed . if arms be taken up in a violent warre ; inquire of both sides , why they ingage on that part respectively ? they answer , because of their conscience . ask a schismatick why he refuses to joyn in the communion of the church ? he tels you , it is against his conscience : and the disobedient refuse to submit to laws ; and they also in many cases pretend conscience . nay , some men suspect their brother of a crime and are perswaded ( as they say ) in conscience that he did it : and their conscience tels them that titius did steal their goods , or that caia 〈◊〉 an adulteress . and so suspicion , and jealousie , and disobedience , and rebellion are become conscience ; in which there is neither knowledge , nor revelation , nor truth , nor charity , nor reason , nor religion . quod volumus sanctum est , was the proverb of tichonius and the donatists . nemo suae mentis motus non aestimat aequos , quódque volunt homines se bene velle putant . every mans way seems right in his own eyes ; and what they think is not against conscience , they think or pretend to think , it is an effect of conscience , and so their fond perswasions and fancies are made sacred , and conscience is pretended , and themselves and every man else is abused . but in these cases and the like , men have found a sweetness in it to serve their ends upon religion , and because conscience is the religious understanding , or the minde of a man as it stands dres'd in and for religion , they think that some sacredness or authority passes upon their passion or design , if they call it conscience . but by this rule it is intended that we should observe the strict measures of conscience . for an illusion may make a conscience , that is , may oblige by its directive and compulsive power . conscience is like a king whose power and authority is regular , whatsoever counsel he follows . and although he may command fond things , being abused by flatterers , or mis-information , yet the commandement issues from a just authority , and therefore equally passes into a law ; so it is in conscience . if error , or passion dictates the king is mis-informed , but the inferiors are bound to obey ; and we may no more disobey our conscience commanding of evil things , then we may disobey our king injoyning things imprudent and inconvenient . but therefore this rule gives caution to observe the information and inducement , and if we can discern the abuse , then the evil is avoided . for this governour [ conscience ] is tied to laws , as kings are to the laws of god and nations , to justice and charity ; and a mans conscience cannot be malicious : his will may , but if the error be discovered , the conscience , that is , the practical understanding cannot . for it is impossible for a man to beleeve what himselfe finds to be an error : and when we perceive our conscience to be misguided , the deception is at an end . and therefore to make up this rule complete , we ought to be strict and united to our rule , for by that onely we can be guided , and by the proportions to it we can discern right and wrong , when we walk safely , and when we walk by false fires . concerning which , besides the direct survey of the rule and action , and the comparing each other , we may in cases of doubt and suspicion be helped by the following measures . advices for the practice of the former rule . . we are to suspect our conscience to be mis-informed when we are not willing to inquire into the particulars . he that searches , desires to finde , and so farre takes the right course ; for truth can never hurt a man , though it may prejudice his vice , and his affected folly . in the inquiries after truth , every man should have a travellers indifferency , wholly careless whether this or that be the right way , so he may finde it . for we are not to choose the way because it looks fair , but because it leads surely . and to this purpose , the most hearty and particular inquest is most prudent and effective . but we are afraid of truth when we will not enquire , that is , when the truth is against our interest or passion , our lust or folly , that is , seemingly against us , in the present indisposition of our affairs . . he that resolves upon the conclusion before the premises , inquiring into particulars to confirm his opinion at aventures , not to shake it if it be false , or to establish it onely in case it be true , unless he be defended by chance , is sure to mistake , or at least can never be sure whether he does or no. this is to be understood in all cases to be so unless the particular unknown be secured by a general that is known . he that beleeves christs advocation and intercession for us in heaven upon the stock of scripture , cannot be prejudic'd by this rule , although in the inquiries of probation , and arguments of the doctrine , he resolve to beleeve nothing that shall make against his conclusion ; because he is ascertain'd by a proposition that cannot fail him . the reason of this exception is this , because in all discourses which are not perfectly demonstrative , there is one lame supporter , which must be help'd out by the better leg ; and the weaker part does its office well enough , if it can bring us to a place where we may rest our selves and rely . he that cannot choose for himself , hath chosen well enough if he can choose one that can choose for him ; and when he hath , he may prudently rely upon such a person in all particulars , where he himself cannot judge , and the other can , or he thinks he can , and cannot well know the contrary . it is easier to judge of the general lines of duty , then of minutes and particulars : and travellers that are not well skill'd in all the little turnings of the ways , may confidently rely upon a guide whom they choose out of the natives of the place ; and if he understands the coast of the country , he may well harden his face against any vile person that goes about wittily to perswade him he must goe the contrary way , though he cannot answer his arguments to the contrary . a man may prudently and piously hold a conclusion which he cannot defend against a witty adversary , if he have one strong hold upon which he may rely for the whole question ; because he derives his conclusion from the best ground he hath , and takes the wisest course he can , and uses the best means he can get , and chooses the safest ways that are in his power . no man is bound to do better then his best . . illusion cannot be distinguished from conscience , if in our search we take a wrong course and use incompetent instruments . he that will choose to follow the multitude which easily erres , rather then the wise guides of souls ; and a man that is his partner in the question rather then him that is dis-interess'd , and them that speak by chance , rather then them who have studied the question , and a man of another profession , rather then him whose office and imployment it is to answer , hath no reason to be confident he shall be well instructed . john nider tels an apologue well enough to this purpose : two brethren travelling together , whereof one was esteemed wise , and the other little better then a fool , came to a place where the way parted . the foolish brother espying one of them to be fair and pleasant , and the other dirty and uneaven , would needs go that way , though his wiser brother told him , that in all reason that must needs be the wrong way ; but he followed his own eyes , not his brothers reason : and his brother being more kinde then wise , though against his reason , followed his foolish brother ; they went on till they fell into the hands of theeves , who robb'd them and imprisoned them , till they could redeem themselves with a summe of money . these brothers accuse each other before the king as author of each others evil . the wiser complained that his brother would not obey him , though he was known to be wiser , and spake reason . the other complain'd of him for following him that was a fool , affirming that he would have return'd back if he had seen his wise brother confident , and to have followed his own reason . the king condemn'd them both ; the fool because he did not follow the direction of the wise , and the wise because he did follow the wilfulness of the fool . so will god deal with us at the day of judgement in the scrutinies of conscience . if appetite refuses to follow reason , and reason does not refuse to follow appetite , they have both of them taken incompetent courses , and shall perish together . it was wisely said of brutus to cicero , malo tuum judicium , quàm ex alter a parte omnium istorum . tu enim à certo sensu & vero judicas de nobis , quod isti nè faciant , summâ mal●volentiâ & livore impediuntur . i preferre thy judgement singly , before all theirs , because thou judgest by intuition of the thing ; they cannot doe that , being hindred by envy and ill will. the particulars of reducing this advice to practice in all speciall cases , i shall afterwards enumerate ; for the present , i say this onely , that a man may consent to an evil authority , and rest in a false perswasion , and be conducted by an abused conscience , so long as the legislative reason is not conjoyn'd to the judge conscience , that is , while by unapt instruments we suffer our perswasions to be determined . . that determination is to be suspected that does apparently serve an interest , and but obscurely serve a pious end , utile quod nobis do tibi consilium , when that appears , and nothing else appears , the resolution or councel is to be considered warily before it be pursued . it is a great allay to the confidence of the bold talkers in the church of rome , and hinders their gain and market of proselytes from among the wise and pious very much ; that most of their propositions for which they contend so earnestly against the other parts of christendome , do evidently serve the ends of covetousness and ambition , of power and riches , and therefore stand vehemently suspected of design and art , rather then of piety or truth of the article , or designs upon heaven . i instance in the popes power over princes and all the world ; his power of dispensation ; the exemption of the clergy from jurisdiction of secular princes ; the doctrine of purgatory and indulgencies , by which once the friers were set awork to raise a portion for a lady , the neece of pope leo the tenth ; the doctrine of transubstantiation , by the effects and consequence of which , the priests are made greater then angels , and next to god ; and so is also that heap of doctrines , by the particulars of which the ecclesiastical power is far advanced beyond the authority of any warrant from scripture , and is made highly instrumental for procuring absolute obedience to the papacy . in these things every man with half an eye can see the temporal advantage ; but how piety and truth shall thrive in the mean while , no eye hath yet been so illuminate as to perceive . it was the advice of ben sirach , consult not with a woman touching her of whom she is jealous , neither with a coward in matters of warre , nor with a merchant concerning exchange , nor with a buyer of selling , nor with an envious man of thankfulness , nor with an unmerciful man touching kindness , nor with the slothful for any work , nor with the hireling for a year of finishing work , nor with an idle servant of much business ; hearken not unto these in any matter of counsel . these will counsel by their interest , not for thy advantage . but it is possible that both truth and interest may be conjoyn'd ; and when a priest preaches to the people the necessity of paying tithes , where they are by law appointed , or when a poor man pleads for charity , or a man in debt urges the excellency of forgetfulness ; the truth which they discourse of , cannot be prejudiced by their proper concernments . for if the proposition serves the ends in religion , in providing for their personal necessities , their need makes the instances still the more religious , and the things may otherwise be proved . but when the end of piety is obscure , or the truth of the proposition is uncertain , then observe the biass ; and if the mans zeal be bigger then the certainty of the proposition , it is to be estimated by the interest , and to be used accordingly . but this is not to prejudice him that gives the counsel , for although the counsel is to be suspected , yet the man is not , unless by some other indications he betray himself . for he may be heartily and innocently perswaded of the thing he counsels , and the more easily and aptly beleeve that against which himself did less watch , because he quickly perceiv'd it could not be against himself . adde to this , the counsel is the less to be suspected if it be ask'd , then if it be offer'd . but this is a consideration of prudence , not of conscience directly . . if the proposition serve or maintain a vice , or lessen a vertue , it is certainly not conscience , but error and abuse ; because no truth of god can serve gods enemy directly , or by its own force and perswasion . but this is to be understood onely in case , the answer does directly minister to sin , not if it does so onely accidentally . q. furius is married to valeria , but she being fierce and imperious , quarrelsome and loud , and he peevish and fretful , turns her away that he might have peace and live in patience . but being admonished by hortensius the orator to take her again , he asked counsel of the priests , and they advise him to receive her . he answers , that then he cannot live innocently , but in a perpetual state of temptation , in which he daily fals . the priest replies , that it is his own fault ; let him learn patience , and prudence ; for his fault in this instance is no warranty to make him neglect a duty in another ; and he answered rightly . if he had counsell'd him to drink intemperately to make him forget his sorrow , or to break her bones to make her silent , or to keep company with harlots to vex her into compliance , his counsel had ministred directly to sin , and might not be received . . besides the evidence of the thing , and a direct conformity to the rule , to be judg'd by every sober person , or by himself in his wits , there is ordinarily no other collateral assurance , but an honest hearty endevour in our proportion , to make as wise inquiries as we can , and to get the best helps which are to be had by us , and to obey the best we doe make use of . to which ( because a deception may tacitly creep upon our very simplicity ) if we adde a hearty prayer , we shall certainly be guided thorough the labyrinth , and secured against our selves , and our own secret follies . this is the counsel of the son of sirach ; above all this ; pray to the most high , that he will direct thy way in truth . rule . the conscience of a vicious man is an evil judge , and an imperfect rule . that i mean the superiour and inferiour part of conscience , is therefore plain , because the rule notes how the acts of conscience may be made invalid both as it is a ruler , and as it is a judge . but according to the several offices this truth hath some variety . . the superiour part of conscience , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repository of practical principles ( which for use and brevity sake , i shall call the phylactery ) or the keeper of records ; that is , that part which contains in it all the natural and reasonable principles of good actions , ( such as are , god is to be worshipped , doe to others as they should doe to thee , the pledge is to be restored , by doing harm to others thou must not procure thy own good , and the like ) is always a certain and regular judge in the prime principles of reason and religion , so long as a man is in his wits , and hath the natural use of reason . for those things which are first imprinted , which are universal principles , which are consented to by all men without a teacher , those which aristotle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those are always the last removed , and never without the greatest violence and perturbation in the world . but it is possible for a man to forget his name and his nature : a lycanthropy made nebuchadnezar to doe so , and a fever made a learned greek doe so : but so long as a mans reason is whole , not destroyed by its proper disease ; that is , so long as a man hath the use of reason , and can and will discourse , so long his conscience will teach him the general precepts of duty ; for they are imprinted in his nature , and there is nothing natural to the soul , if reason be not ; and no reason is , unless its first principles be , and those first principles are most provided for , which are the most perfective of a man , and necessary to his well being , and those are such which concern the entercourse between god and man , and between men in the first and greatest lines of their society . the very opening of this chain is a sufficient proof , it is not necessary to intricate it by offering more testimony . . but then these general principles are either to be considered as they are habitually incumbent on the minde , or as actually applied to practice . in the former sense they can never be totally extinguished , for they are natural and will return when ever a man ceases from suffering his greatest violence ; and those violences which are so destructive of nature as this must be , that makes a man forget his being , will fall off upon every accident and change . difficile est personam diu sustinere . but then when these principles come to be applied to practice , a strong vice and a malicious heart can draw a veil over them , that they shall not then appear to disorder the sensual resolution . a short madness , and a violent passion , or a fit of drunkenness , can make a man securely sin by incogitancy , even when the action is in the matter of an universal principle . no man can be brought to that pass , as to beleeve that god ought not to be honoured ; but supposing there is a god , it is unavoidable , that this god must be honoured : but a transient and unnatural violence intervening in a particular case , suspends the application of that principle , and makes the man not to consider his rule ; and there he omits to worship and honour this god in many particulars to which the principle is applicable . but this discourse is coincident with that question , whether conscience may be totally lost ? of which i have already given accounts . that and this will give light to each other . . but further , there are also some principles which are indeed naturally known , that is , by principles of natural reason : but because they are not the immediate principles of our creation and proper being , they have the same truth , and the same seat , and the same certainty ; but not the same prime evidence , and connaturality to the soul ; and therefore these may be lost , or obscured to all purposes of usefulness , and their contradictories may be admitted into the rule of conscience . of this nature , i reckon , that fornication , violent and craf●y contracts with many arts of deception , and overreaching our brother , theft , in●●st in some kindes , drunkenness , and the like , are to be avoided . for concerning these , it is certain that some whole nations have so abused their conscience by evil manners , that the law in their minde hath been cancell'd , and these things have pass'd for lawful . and to this day , that duels may be fought by private persons and authority , is a thing so practised by a whole sort of men , that it is beleev'd , and the practice , and the beleef of the lawfulness of it are interchangeably daughter and mother to each other . these are such of whom the apostle speaks , they are given over to beleeve a lie , they are delivered to a reprobate minde . and this often happens , and particularly in those cases wherein one sin is inferr'd by another naturally , or morally , or by withdrawing of the divine grace . . wherever the superiour or the ruling part of conscience is an imperfect rule ; in the same cases the inferior is an evil judge , that is , acquits the criminal , or condemnes the innocent , calling good evil , and evil good : which is to be understood when the perswasion of the erring conscience is permanent and hearty , not sudden , and by the rapid violence of a passion ; for in this case the conscience condemnes as soon as that is acted , to which before the action it was cousened and betrayed : but it proceeds onely in abiding and lasting errors . and this is the cause why so many orders of persons continue in a course of sin with delight , and uninterrupted pleasure , thinking rebellion to be a just defence , sacrilege a lawful title , while other men that are otherwise and justly perswaded wonder at their peace , and hate their practices . our blessed lord foretold concerning the persecutors of the church , that they should think they did god good service . but such men have an evil portion , they sing in the fire , and go dancing to their graves , and sleep on till they be awakened in hell . and on the other side , this is because of superstition , and scruples , and sometimes of despairing and unreasonable fears , when the conscience is abused by thinking that to be a sin , which is none . rule . all consciences are to walk by the same rule , and that which is just to one , is so to all , in the like circumstances . if all men were governed by the same laws , and had the same interest , and the same degrees of understanding , they would perceive the truth of this conclusion . but men are infinitely differenced by their own acts and relations , by their understandings and proper oeconomy , by their superinduc'd differences and orders , by interest and mistake , by ignorance and malice , by sects and deceptions . and this makes that two men may be damned for doing two contradictories : as a jew may perish for not keeping of his sabbath , and a christian for keeping it ; an iconoclast for breaking images , and another for worshipping them : for eating , and for not eating ; for receiving the holy communion , and for not receiving it ; for comming to church , or staying at home . but this variety is not directly of gods making , but of mans. god commands us to walk by the same rule , and to this end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be of the same minde ; and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the exactness of our conscience ; which precept were impossible to be observed , if there were not one rule , and this rule also very easy . for some men have but a small portion of reason and discretion , and they cannot help it ; and yet the precept is incumbent upon them all alike ; and therefore as the rule is one , so it is plain and easy , and written in every mans heart ; and as every mans reason is the same thing , so is every mans conscience ; and this comes to be altered , just as that . neither is the unity of the rule prejudic'd by the infinite difference of cases . for as a river springing from the mountains of the east is tempted by the levels of the ground and the uneasiness of its passage , to make some turns backward toward its head , even while it intends westward ; so are the cases of conscience branch'd out into instances , sometimes of contrary proceedings , who are to be determin'd to cross effects , but still upon the same account . for in all things of the world the obligation is uniform , and it is of the same perswasion . the case is this : autolycus robb'd the gardens of trebonius , and ask'd him forgiveness and had it . but when trebonius was chosen consul , and autolycus robb'd him again , and was taken by others , and as a theef brought before him , he ask'd forgiveness again ; but trebonius condemn'd him to the gallies : for he who being a private man was bound to forgive a repenting trespasser , being a magistrate was bound not to forgive him ; and both these were upon the same account . a man may forgive an injury done to himself , because it is his own right , and he may alone meddle in it ; but an injury done to the common-wealth , she onely could forgive , not her minister . so , he that fasted upon a saturday in ionia or smyrna was a schismatick ; and so was he who did not fast at milan or rome upon the same day , both upon the same reason ; cùm fueris romae , romano vivito more , cùm fueris alibi , vivito sicut ibi . because he was to conform to the custome of smyrna , as well as to that of milan , in the respective diocesses . to kill a man in some cases defiles a land ; in others it cleanses it , and puts away bloud from the people : and it was plain in the case of circumcision . s. paul did it , and did it not ; both because he ought , and because he ought not ; and all upon the same account and law of charity . and therefore all inquiries , and all contentions , and questions should be relations to the rule , and be tried by nothing but a plain measure of justice and religion , and not stand or fall by relations to separate propositions and distinct regards . for that is one and easy ; these are infinite , uncertain , and contradictory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is a very great cause of mischief not to be able to deduce general propositions , and fit them to particular cases , said arrianus . but because all men cannot , therefore there will be an eternal necessity of spiritual guides , whose imployment , and the business of their life must be to make themselves able respondere de jure , to answer in matters of law , and they also must be truly informed in the matters of fact . rule . in conscience that which is first is truest , easiest , and most useful . there are some practices , which at the first sight , and by the very name and nature of the things themselves , seem as directly unreasonable and against a commandement , as any other thing of the foulest reproach ; and yet object the sin to the owners , and they will tell so many fine stories , and struggle , and distinguish , and state the question in a new manner , and chop it into fragments , and disguise the whole affair , that they do not onely content and beleeve themselves , but also lessen the confidence of the adversary , and make a plain rule an uneasy lesson . i instance in the question of images , the making of some of which , and the worshipping of any , does at the first sight as plainly dash against the second commandement , as adultery does against the sixth . but if you examine the practice of the roman church , and estimate them by the more wary determination of the article in trent , and weigh it by the distinctions and laborious devices of its patrons , and beleeve their pretences and shews , it must needs be that you will abate something of the reproof ; and yet all the while the worship of images goes forward : and if you lay the commandement over against the devices and distinctions , it will not be easy to tell what the commandement does mean ; and yet because it was given to the meanest understandings , and was fitted for them , either the conscience is left without a clear rule , or that sense is to be followed which stands nearest the light , that which is next to the natural and proper sense of the words . for it is certain god put no disguises upon his own commandements , and the words are meant plainly and heartily ; and the further you remove from their first sense , the more you have lost the purpose of your rule . in matters of conscience , that is the best sense which every wise man takes in before he hath sullied his understanding with the disguises of sophisters , and interessed persons ; for then they speak without prejudice and art , that is , so as they should speak , who intend to guide wise men , and all men . but this is to be understood otherwise , when the first sense of the words hath in its letter a prejudice open and easy to be seen ; such as is that of putting out the right eie , or cutting off the hand . the face is a vizor and a metaphor , and the heart of it onely is the commandement , and that is to be understood by the measures of this rule , that is , the prime and most natural signification is the best , that which is of nearest correspondency to the metaphor and the design of the speaker , and the occasion and matter of the discourse . but in all things where the precept is given in the proper style of laws , and the vail is off , and the words are plain , he that takes the first sense is the likeliest to be well guided . if a war be commenced between a king and his people , he that is willing to reade his duty , may see it in the words of christ and of three apostles , and it is easy to know our duty ; but when we are ingaged against our prince , it is certain we are hugely put to it to make it lawful , and when our conscience must struggle for its rule , it is not so well as when it takes that which lies easy before us . truth is easy , error is intricate and hard . if none but witty men could understand their duty , the ignorant and ideot could not be saved ; but in the event of things it will be sound , that this mans conscience was better guided while simplicity held the taper , then by all the false fires of art , and witty distinctions . qui ambulat simpliciter , ambulat confidenter , saith solomon . it is safer to walk upon plain ground , then with tricks and devices to dance upon the ropes . rule . conscience by its several habitudes and relations , or tendencies toward its proper object , is divided into several kindes . conscience in respect of its information , or as it relates to its object , taken materially , and in the nature of the thing , is either true or false , right or wrong . true when it is rightly informed , and proceeds justly . false when it is deceived . between these as participating of either extreme , stands the probable conscience ; which if we consider as it relates to its object , is sometimes right , and sometimes wrong , and so may be reduc'd to either , according as it is in the event of things . for in two contradictories which are both probable , as if one be , both are , if one part be true , the other is false ; and the conscience of the several men holding the opposite parts , must be so too , that is , right and wrong , deceiv'd and not deceiv'd respectively . the division then of conscience in respect of its object is tripartite . for in all questions , if notice can be certainly had , he that gets the notice , hath a true conscience : he that misses it , hath a false or erring conscience . but if the notices that can be had be uncertain , imperfectly revealed , or weakly transmitted , or understood by halfs , or not well represented ; because the understanding cannot be sure , the conscience can be but probable . but according as the understanding is fortunate , or the man wise and diligent , and honest enough to take the right side of the probability , so the conscience takes its place in the extreme , and is reduc'd to right or wrong accordingly . but to be right or wrong , is wholly extrinsecal to the formal obligation of conscience , as it is a judge and a guide , and to the consequent duty of the man. for an erring conscience binds as much as the right conscience , directly and immediately , and collaterally more ; that is , the man who hath an erring conscience is tied to more and other duties , then he that is in the right . the conscience binds because it is heartily perswaded , not because it is truly informed ; not because it is right , but because it thinks so . it does indeed concern the duty of conscience , and its felicity , to see that it be rightly instructed , but as to the consequence of the action , it is all one : this must follow whatsoever goes before . and therefore although it concerns the man as much as his felicity , and all his hopes comes to , to take care that his conscience be not abused in the matter of duty ; yet a right and a wrong conscience are not made distinct guides and different judges . since therefore we are to consider and treat of conscience , as it is the guide of our actions , and judge of our persons , we are to take it in other aspects , then by a direct face towards its object ; the relation to which alone , cannot diversify its kinde , so much as to become an universal rule to us in all cases and emergencies . now because intellectual habits imployed about the same general object , have no way to make them of different natures , but by their formal tendencies , and different manners of being affected with the same object ; we are in order to the perfect division and assignation of the kinds of conscience , to consider the right conscience , either as it is sure , or as it is onely confident , but not sure. for an erring conscience and the unerring are the same judge , and the same guide , as to the authority , and perswasion , and as to the effect upon the person : but yet they differ infinitely in their rule ; and the persons under their conduct differ as much in their state and condition . but our conscience is not a good guide unless we be truly informed and know it . for if we be truly informed and know it not , it is an uncertain and an imperfect guide . but if we be confident and yet deceived , the uncertainty and haesitation is taken off , but we are still very miserable . for we are like an erring traveller , who being out of the way , and thinking himself right , spurs his horse and runs full speed : he that comes behinde , is nearer to his journeys end . that therefore is the first kinde of conscience ; the right sure conscience ; and this alone is fit to be our guide ; but this alone is not our judge . . opposite to this is the confident or erring conscience ; that is , such which indeed is mis-informed , but yet assents to its object with the same confidence as does the right and sure ; but yet upon differing grounds , motives , and inducements : which because they are always criminal , although the assent is peremptory and confident , yet the deception is voluntary and vicious in its cause ; and therefore the present confidence cannot warrant the action , it onely makes the sinner bold . so that these two differ in their manner of entring into the assent ; the one entring by the door , the other by the breaches of the wall . good will , and bad , vertue and vice , duty and sin , keeping the several keys of the perswasion and consent . this erring conscience i therefore affirm to be always voluntary and vicious in its principle , because all gods laws are plain in all matter of necessary duty : and when all men are to be guided , learned and unlearned , the rule is plain and easy , because it is necessary it should be so . but therefore if there happen any invincible ignorance , or involuntary deception , it is there where the rule is not plain , and then the matter is but probable , and then the conscience is according . and this makes the third kinde of conscience , in respect of the different manner of being affected with the object . . the probable conscience is made by that manner of assent to the object , which is indeed without fear , but not without imperfection . the thing it self is of that nature , that it cannot properly make faith or certainty of adherence ; and the understanding considers it as it is represented without any prejudice or prepossession ; and then the thing must be beleeved as it deserves and no more : but because it does not deserve a full assent , it hath but an imperfect one ; but it is perfect enough in its kinde , that is , it is as much as it ought to be , as much as the thing deserves . these are all the kinds of conscience that are perfect . . but sometimes the state and acts of conscience are imperfect ; as the vision of an evil eye , or the motion of a broken arm , or the act of an imperfect or abused understanding : so the conscience in some cases is carried to its object but with an imperfect assent , and operates with a lame and deficient principle : and the causes of it are the vicious or abused affections , accidents or incidents to the conscience . sometimes it happens that the arguments of both the sides in a question seem so indifferent , that the conscience being affrighted and abused by fear and weakness dares not determine , and consequently dares not doe any thing ; and if it be constrain'd to act , it is determin'd from without , not by it self , but by accidents and perswasion , by importunity or force , by interest or fear : and what ever the ingredient be , yet when it does act , it acts with fear , because it reflects upon it self , and considers it hath no warrant , and therefore whatever it does becomes a sin . this is the calamity of a doubting conscience . * this doubting does not always proceed from the equality of the parts of the question , but sometimes wholly from want of knowing any thing of it : as if we were put to declare whether there were more men or women in the world ? whether the number of the starres were even or odde ? sometimes from inconsideration , sometimes from surprise , sometimes from confusion and disease ; but from what principle soever it be , there is always some fear in it . this conscience can neither be a good guide , nor a good judge : we cannot doe any thing by its conduct , nor be judg'd by it ; for all that can be done before or after it , is not by it , but by the suppletories of the perfect conscience . . a less degree of this evil , is that which by the masters of moral theology is called , the scrupulous conscience , which is not a distinct kinde of conscience as is usually supposed , but differs from the doubting conscience only in the degrees of the evil . the doubt is less , and the fear is not so violent as to make it unlawful to doe any thing : something of the doubt is taken off , and the man can proceed to action without sin , but not without trouble ; he is uneasy and timorous even when he is most innocent ; and the causes of this , are not onely portions of the same weaknesses which cause the doubting conscience ; but sometimes superstition , and melancholy , and pusillanimity and mean opinions of god are ingredients into this imperfect assent : and in such cases , although the scrupulous man may act without sin , and produce his part of the determination , yet his scruple is not innocent , but sometimes criminal , but always calamitous . this is like a mote in the eye , but a doubt is like a beam . this conscience may be a right guide , but dares not be a judge : it is like a guide in the dark that knows the way , but fears every bush ; and because he may erre , thinks he does . the effect of this imperfection is nothing but a heartless and uncomfortable proceeding in our duty , and what else the devil can make of it , by heightning the evil and abusing the man , who sits upon a sure foundation , but dares not trust it : he cannot rely upon that , which yet he cannot disbeleeve . . there are some other affections of conscience , and accidental appendages ; but because they doe not vary the manner of its being affected with its proper object , they cannot diversity conscience into several kinds , as it is a guide and judge of humane actions . but because they have no direct influence upon our souls , and relate not to duty , but are to be conducted by rules of the other kinds , i shall here onely enumerate their kinds , and permit to preachers to discourse of their natures , and collateral obligations to duty , of their remedies and assistances , their advantages and disadvantages respectively . these also are five : . the tender conscience . . the hardned or obdurate . . the quiet . . the restless or disturbed . . and lastly , the perverse conscience . concerning which , i shall at present say this onely : that the two first are seated principally in the will , but have a mixture of conscience , as docibility hath of understanding . the two next are seated in the fancy , or the affections , and are not properly plac'd in the conscience , any more then love or desire ; but yet from conscience they have their birth . and for the last , it is a heap of irregular principles , and irregular defects , and is the same in conscience , as deformìty is in the body , or peevishness in the affections . chap. ii. of the right or sure conscience . rule . a right conscience is that which guides our actions by right and proportion'd means to a right end . the end is , gods glory , or any honest purpose of justice or religion , charity or civil conversation . whatsoever is good for us , or our neighbours , in any sense perfective of our being as god purposed it , all that is our end . the means ought to be such as are apt instruments to procure it . if a man intends to live a severe life , and to attend religion , his end is just and fair , and so far his conscience is right : but if his conscience suggest to him , that he to obtain his end should erect colleges of women ; and in the midst of feasts , and songs , and society , he should preach the melancholy lectures of the cross , it is not right ; because the end is reach'd at by a contrary hand . but when it tels him , that to obtain continence he must fast and pray , watch diligently , and observe prudently , labour and read , and deny his appetite in its daily attempts upon him , then it is a right conscience . for a right conscience is nothing but right reason reduc'd to practise , and conducting moral actions . now all that right reason can be defin'd by , is the propounding a good end , and good means to the end . rule . in a right conscience , the practical judgement , that is , the last determination to an action , ought to be sure and evident . this is plain in all the great lines of duty , in actions determinable by the prime principles of natural reason , or divine revelation ; but it is true also in all actions conducted by a right and perfect conscience . this relies upon all that account on which it is forbidden to doe actions of danger , or doubt , lest we perish in the danger , which are to be handled in their proper place . but for the present we are to observe , that in the question of actions , whose rule is not notorious and primely evident , there is or may be a double judgement . the first judges the thing probable by reason of the differing opinions of men wise and pious ; but in this there is a fear or suspicion of the contrary , and therefore in the direct act nothing is certain . . but there is also a reflex act of judgement ; which upon consideration that it is certain that a probable action may lawfully be done ; or else , that that which is but probable in the nature of the thing ( so farre as we perceive it ) may yet by the superadding of some circumstances , and prudential considerations , or by equity , or necessity become more then probable in the particular ; although ( i say ) the conscience be uncertain in the direct act , yet it may be certain , right , and determin'd in the reflex and second act of judgement ; and if it be , it is innocent and safe , it is that which we call the right-sure conscience . for in moral things there cannot ordinarily be a demonstrative , or mathematical certainty ; and in morality we call that certain , that is , a thing to be followed and chosen , which oftentimes is but very highly probable ; and many things doe not attain that degree ; and therefore , because it is very often impossible , it is certainly not necessary that the direct judgement should be sure and evident in all cases . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , science is of those things which can be demonstrated ; but prudence [ and conscience ] of things which are thus , or may be otherwise . but if it be not supplied in the reflex and second act of judgement , so that the conscience be either certain in the object , or in the act , the whole progress is a danger , and the product is criminal ; the conscience is doubtful , and the action is a sin . it is in this as is usually taught concerning the divine knowledge of things contingent ; which although they are in their own nature fallible and contingent , yet are known certainly and infallibly by god , and according to the nature of the things , even beyond what they are in their natural , proper , and next causes : and there is a rare , and secret expression of christs incarnation used by s. paul [ in whom dwelleth all the fulness of the godhead bodily ] that is , the manner is contrary to the thing ; the godhead that is wholly incorp●real dwels in him corporally . after the like manner of signification is the present certainty i speak of . if it be not certain in the object , it must be certain in the faculty , that is , at least it must be a certain perswasion , though of an uncertain article : and we must be certain and fully perswaded that the thing may be done by us lawfully , though whether the thing it self be lawful , is at most but highly probable . so that in effect it comes but to this : the knowledge that is here required , is but the fulness of perswasion , which is and ought to be in a right conscience : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i know and am perswaded in the lord jesus ; so s. paul. our knowledge here , which is but in part , must yet be a full confidence for the matters of duty . the conclusions then are these : . there must be a certainty of adherence in the actions of a right conscience . . it must also for the matter of it too , at least be on the right side of the probability . the conscience must be confident , and it must also have reason enough so to be ; or at least , so much as can secure the confidence from illusion ; although possibly the confidence may be greater then the evidence , and the conclusion bigger then the premises . thus the good simple man that about the time of the nicene councel confuted the stubborn and subtle philosopher by a confident saying over his creed : and the holy and innocent ideot , or plain easy people of the laity , that cannot prove christianity by any demonstrations , but by that of a holy life , and obedience unto death ; they beleeve it so , that they put all their hopes upon it , and will most willingly prove it again by dying for it , if god shall call them . this is one of the excellencies of faith ; and in all cases where the mercies of god have conducted the man into the right , it is not subject to illusion . but for that particular , i mean , that we be in the right , we are to take all that care which god hath put into our power ; of which i have already said something , and shall give fuller accounts in its proper place . rule . the practical judgement of a right conscience is always agreeable to the speculative determination of the understanding . this rule is intended against those whose understanding is right in the proposition , and yet declines in the application ; it is true in thesi , but not in hypothesi ; it is not true when it comes to be their case : and so it is in all that sin against their conscience , and use little arts to evade the clamor of the sin . they are right in the rule , and crooked in the measuring ; whose folly is apparent in this , because they deny in particular what they affirm in the general ; and it is true in all , but not in some . david was redargued wittily by nathan upon this account ; he laid the case in a remote scene : tìtius , or sempronius , a certain rich man , i know not who , some body or other robb'd the poor man of his ewe lamb . therefore said david he shall die who ever he be . yea , but you are the man : what then ? shall he die still ? this is a new arrest ; it could not be denied , his own mouth had already given the sentence . and this is an usual , but a most effective art to make the conscience right in the particular , by propounding the case separate from its own circumstances , and then to remove it to its own place is no hard matter . it was an ingenious device of erasistratus the physician , of which appian tells : when yong antiochus almost died for love of stratonica his father seleucus his wife , the physician told the passionate and indulgent father , that his son was sick of a disease , which he had indeed discovered , but found it also to be incurable . seleucus with sorrow asking what it was ? erasistratus answered , he loves my wife . but then the old kings hopes began to revive , and he turn'd wooer in the behalf of his son , begging of the physician who was his counsellor and his friend , for pity sake , for friendship and humanity to give his wife in exchange or redemption for the yong kings life . erasistratus replied , sir you ask a thing too unreasonable and great ; and though you are his father , your self would not do it , if it were your own case ; and therefore why should i ? when seleucus swore by all his country gods that he would doe it as willingly as he would live ; erasistratus drew the curtain of the device , and applied it to him , by telling , that the cure of his son depended upon his giving the queen stratonica to him , which he did ; and afterwords made it as lawful as he could , by a law postnate to that insolent example , and confirm'd it by military suffrages . in all cases we are to consider the rule , not the relation ; the law , not the person : for if it be one thing in the proposition , and another in the assumption , it must be false in one place or the other , and then the conscience is but an ill guide , and an ill judge . this rule is not to extend to the exception of particular cases ; nor to take away privileges , pardons , equity . for that which is fast in the proposition , may become loose in the particular by many intervening causes , of which i am to give account in its due place . for the present , this is certain , that , whatsoever particular is of the same account with the general , not separate , or let loose by that hand which first bound it , is to be estimated as the general . but this rule is to goe further also . for hitherto , i have called the act of particular conscience directing to a single and circumstantiate action by the name of practical judgement : and the general dictate of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or phylactery , or upper conscience , teaching the kinds of good actions , by the name of speculative judgement . but the rule also is true , and so to be understood , when practical and speculative are taken in their first and proper sense . if in philosophy we discourse that the true god , being a spirit without shape or figure , cannot be represented by an image ; although this be onely a speculation , and demonstrable in natural philosophy , and no rule of conscience ; yet when conscience is to make a judgement concerning the picturing of god the father , it must not determine practically against that speculation . * that an idol is nothing , is demonstrable in metaphysicks ; and therefore that we are to make nothing of it , is a practical truth : and although the first proposition be not directly plac'd in the upper region of conscience , but is one of the prime metaphysical propositions , not properly theological , according to those words of s. paul , concerning things sacrific'd to idols , we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we all have knowledge ; and we know that an idol is nothing in the world ; meaning , that this knowledge needs no revelation to attest it ; we by our own reason and principles of demonstration know that ; yet , the lower , or particular practical conscience must never determine against that extrinsecal , and therefore ( as to conscience ) accidental measure . for whatsoever is true in one science , is true also in another , and when we have wisely speculated concerning the dimensions of bodies , their circumscriptions , the acts of sense , the certainty of their healthful perceptions , the commensuration of a place and a body : we must not esteem these to be unconcerning propositions , if ever we come to use them in divinity : and therefore we must not worship that which our senses tell us to be a thing below worship ; nor beleeve that infinite which we see measured ; nor esteem that greater then the heavens which i see and feel goes into my mouth . if philosophy gives a skin , divinity does not flea it off : and truth cannot be contrary to truth ; and god would not in nature teach us any thing to misguide us in the regions of grace . the caution for conducting this proposition is onely this : that we be as sure of our speculation , as of any other rule which we ordinarily follow ; and that we do not take vain philosophy , for true speculations . he that guides his conscience by a principle of zeno's philosophy , because he hath been bred in the sto●cal sect , and resolves to understand his religion to the sense of his masters theoremes , does ill . the christian religion suffered much prejudice at first by the weak disputings of the greeks ; and they would not admit a religion against the academy , or the cynicks , or the athenian schools ; and the christian schools drew some of their articles thorough the limbecks of plato's philosophy , and to this day the relish remains upon some of them . and baronius complains of origen , that , in paganorum commentis enutritus , eaque propagare in animo habens , divinas se utique scripturas interpretari simulavit : ut hoc modo nefariam doctrinam suam sacrarum liter arum monumentis malignè admiscens , paganicum & manich●icum errorem suum atque arrianam vesaniam induceret . he mingled the gentile philosophy with christian religion , and by analogy to that , expounded this , and how many disciples he had , all the world knows . nay not onely from the doctrine , but from the practises and rites of the pagan religion , many christians did derive their rites , and they in time gave authority and birth to some docrines , vigilias anniversarias habes apud suetonium . lustralem aquam , aspersionem sepulchrorum , lumina in iisdem parare , sabbatho lucernam accendere , cereos in populum distribuere . the staff , the ring , the mitre , and many other customes , some good , some onely tolerable , the christians took from the gentiles ; and what effect it might have , and what influence it hath had in some doctrines , is too notorious to dissemble . thomas aquìnas did a little change the scene , and blended aristotle so with school divinity , that something of the purity was lost , while much of our religion was exacted and conducted by the rules of a mistaken philosophy . but if their speculations had been right , christianity would at first have entred without reproof , as being the most reasonable religion of the world , and most consonant to the wisest and most sublime speculations ; and it would also have continued pure , if it had been still drawn from the fountains of our saviour thorough the limbecks of the evangelists and apostles , without the mixture of the salt waters of that philosophy , which every physician and witty man now adays thinks he hath reason and observation enough easily to reprove . but men have resolved to verify their sect rather then the truth ; but if of this particular we be careful , we must then also verify every speculation in all things where it can relate to practice , and is not altered by circumstances . as a appendage , and for the fuller explication of this rule , it is a worthy inquiry which is by some men made , concerning the use of our reason in our religion . for some men finding reason to be that guide which god hath given us , and concreated with us , know that religion which is superinduc'd , and comes after it , cannot prejudice that noblest part of this creation . but then , because some articles which are said to be of faith , cannot be made to appear consonant to their reason , they stick to this , and let that go . here is a just cause of complaint . but therefore others say , that reason is a good guide in things reasonable and humane , but our reason is blinde in things divine , and therefore is of little or no use in religion . here we are to beleeve , not to dispute . there are on both sides fair pretences , which when we have examined , we may finde what part of truth each side aims at , and joyn them both in practise . they that speak against reason , speak thus . . there is to every state and to every part of man given a proportionable light to guide him in that way where he ought , and is appointed to walk . in the darknesses of this world , and in the actions of common life , the sun and moon in their proper seasons are to give us light : in the actions of humane entercourse , and the notions tending to it , reason is our eye , and to it are notices proportion'd , down from nature and experience , even from all the principles with which our rational faculties usually doe converse . but because a man is design'd to the knowledge of god , and of things spiritual , there must spring a new light from heaven , and he must have new capacities , and new illuminations ; that is , new eyes , and a new light : for here the eye of reason is too weak , and the natural man is not capable of the things of the spirit , because they are spiritually discerned . faith is the eye , and the holy spirit gives the light , and the word of god is the lantern , and the spiritual not the rational man can perceive the things of god. secreta dei , deo meo , & filiis domus ejus . god and gods secret ones onely know gods secrets . . and therefore we finde in holy scripture that to obey god , and to love him , is the way to understand the mysteries of the kingdome . obedite & intelligetis , if ye will obey , then shall ye understand : and it was a rare saying of our blessed saviour , and is of great use and confidence to all who inquire after the truth of god , in the midst of these sad divisions of christendome ; if any man will doe his will he shall know whether the doctrine be of god or no. it is not fineness of discourse , nor the sharpness of arguments , or the witty rencontres of disputing men that can penetrate into the mysteries of faith : the poor humble man that prays , and inquires simply , and listens attentively , and sucks in greedily , and obeys diligently , he is the man that shall know the minde of the spirit . and therefore s. paul observes that the sermons of the cross were foolishness to the greeks ; and consequently , by way of upbraiding , he inquires , where is the wise man , where is the scribe , where is the disputer of the world ? god hath made the wisdome of the world foolishness ; that is , god hath confounded reason , that faith may come in her place . . for there are some things in our religion so mysterious , that they are above all our reason ; and well may we admire but cannot understand them : and therefore the spirit of god is sent into the world to bring our understanding into the obedience of christ ; we must obey and not enquire , and every proud thought must be submitted to him who is the wisdome of the father , who hath in the holy scriptures taught us all his fathers will. . and therefore as to this nothing can be added from the stock of nature , or principles of naturall reason , so if it did need a supply , reason could ill doe it . for the object of our faith must be certain and infallible ; but no mans reason is so , and therefore to put new wine into broken bottles is no gain , or real advantage ; and although right reason is not to be gainsaid , yet what is right reason is so uncertain , that in the midst of all disputes , every man pretends to it , but who hath it no man can tell , and therefore it cannot be a guide or measure of faith . . but above all , if we will pretend to reason in religion , we have but one great reason that we can be obliged to ; and that is , to beleeve that whatsoever god hath said is true : so that our biggest reason in religion , is to submit our reason , that is , not to use our reason in particular inquiries , but to captivate it in the whole . and if there be any particular inquiries , let them seem what they will to my reason it matters not ; i am to follow god , not man ; i may be deceived by my self , but never by god. it is therefore sufficient to me that it is in the scriptures . i will inquire no further . this therefore is a concluding argument ; this is in scripture , therefore this is true : and this is against scripture , therefore it is absurd , and unreasonable . . after all , experience is our competent guide warning to us : for we see when witty men use their reason against god that gave it , they in pursuit of reason go beyond religion ; and when by reason they look for god , they miss him ; for he is not to be found but by faith , which when they dispute for , they finde not ; because she is built and perswaded by other mediums , then all schools of philosophy to this day have taught . and it was because of reason , that the religion of jesus was so long oppos'd and hinder'd to possess the world . the philosophers would use their reason , and their reason would not admit this new religion : and therefore s. paul being to remove every stone that hindered , bad them to beware of vain philosophy ; which does not distniguish one kinde of philosophy from another , but marks all philosophy . it is all vain , when the enquiries are into religious mysteries . . for is it not certain that some principles of reason are against some principles of faith and scripture ? and it is but reason , that we should hear reason where ever we finde it ; and yet we are to have no entercourse with devils , though we were sure they would tell us of hidden treasures , or secrets of philosophy : and upon this account it is that all genethliacal predictions , and judicial astrology is decried by all religious persons ; for though there be great pretensions of reason and art , yet they being against religion and revelation are intolerable . in these and the like cases , reason must put on her muffler , and we must be wholly conducted by revelation . these are the pretences against the use of reason in questions of religion ; concerning which the same account may be given , as is by the pyrrhonians and scepticks concerning their arguments against the certainty of sciences . these reasons are like physick , which if it uncertainly purges out the humor , it most certainly purges out it self : and these arguments either cannot prevail against the use of reason in religion , or if they doe , they prevail against themselves : for either it is against religion to rely upon reason in religion , or it is not : if it be not , then reason may without danger to religion be safely relied upon in all such enquiries . but if it be against religion to rely upon reason , then certainly these reasons intended to prove it so , are not to be relied upon ; or else this is no question of religion . for if this be a question of religion , why are so many reasons us'd in it ? if it be no question of religion , then we may for all these reasons to the contrary , still use our reason in religion without prejudice to it . and if these reasons conclude right , then we may for these reasons sake trust the proposition which says , that in religion reason is to be us'd ; but if these reasons doe not conclude right , then there is no danger , but that reason may still be us'd , these arguments to the contrary notwithstanding . but there is more in it then so . this foregoing discourse , or to the like purpose , is used by two sorts of persons ; the one is by those , who in destitution of particular arguments , make their last recourse unto authority of men . for by how much more they press their own peremptory affirmative , by so much the less will they endure your reasons and arguments for the negative . but to these men i shall onely say , let god be true , and every man a liar : and therefore if we trust men concerning god , we doe not trust god concerning men ; that is , if we speak of god as men please , we doe not think of men as god hath taught us ; viz. that they are weak , and that they are liars : and they who have by artifices , and little devices , acquir'd to themselves a reputation , take the less care for proving what they say , by how much the greater credulity that is , by which men have given themselves up to be possess'd by others . and if i would have my saying to prevail whether it be right or wrong , i shall the less endure that any man should use his own reason against me . and this is one of the great evils for which the church of rome hath given christendome a great cause to complain of her , who not onely presses men to beleeve or to submit to what she says upon her own authority , without enduring them to examine whether she says true or no , but also requires as great an assent to what she cannot prove , as to what she can ; requiring an adherence not less then the greatest , even to those things which she onely pretends to be able to prove by prudential motives . indeed in these cases if they can obtain of men to bring their faith , they are safe ; but to come accompanied with their reason too , that is dangerous . the other sort of men , is of those who doe the same thing under another cover ; for they not having obtain'd the advantages of union or government , cannot pretend to a privileged authority , but resolving to obtrude their fancies upon the world , and yet not being able to prove what they say , pretend the spirit of god to be the author of all their theoremes . if they could prove him to be their author , the thing were at an end , and all the world were bound to lay their necks under that pleasant yoke ; but because they cannot prove any thing , therefore it is that they pretend the spirit for every thing : and if the noise of so sacred a name will perswade you , you are within the snare ; if it will not , you are within their hatred . but it is impossible that these men can prevail , because there are so many of them ; it is as if there were twenty mountebanks in the piazza , and all saying they had the onely antidote in the world for poison ; and that what was not theirs , was not at all , and yet all pretend severally . for all men cannot have the spirit , unless all men speak the same thing : it were possible that even in union they might be deceivers ; but in division they cannot be right ; and therefore since all these men pretend the spirit , and yet all speak severall things and contradictory , they doe well to desire of us not to use our reason , for if we doe , they can never hope to prevail ; if we doe not , they may perswade , as they meet with fools , that were not possess'd before . between these two there is a third that pretends to no authority on one hand , nor enthusiasm on the other ; but offers to prove what he says , but desires not his arguments to be examined by reason , upon pretence that he urges scripture ; that is in effect , he must interpret it ; but your reason shall not be judge whether he says right or wrong : for if you judge his interpretation , he says you judge of his argument , and make reason umpire in questions of faith : and thus his sect is continued , and the systemes of divinity rely upon a certain number of propositions from generation to generation , and the scholar shall be no wiser then his master for ever ; because he is taught to examine the doctrines of his master by his masters arguments , and by no other . in effect , they all agree in this , they would rule all the world by religion , and they would have no body wiser then themselves , but be fools and slaves , till their turn come to use others as bad as they have been used themselves : and therefore as the wolves offered peace to the sheep upon condition they would put away their dogs ; so doe these men allow us to be christians and disciples , if we will lay aside our reason , which is that guard of our souls , whereby alone we can be defended against their tyrannies and pretensions . that i may therefore speak close to the enquiry , i premise these considerations : . it is a weak and a trifling principle , which supposes faith and reason to be opposite : for faith is but one way , by which our reason is instructed , and acquires the proper notices of things . for our reason or understanding apprehends things three several ways : the first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the first notices of things abstract , of principles and the primò intelligibilia ; such as are , the whole is greater then the half of the whole ; good is to be chosen ; god is to be loved : nothing can be and not be at the same time ; for these are objects of the simple understanding , congenite notices , concreated with the understanding . the second is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or discourse , that is , such consequents and emanations which the understanding draws from her first principles . and the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , such things which the understanding assents to upon the report , testimony , and affirmation of others , viz. by arguments extrinsecal to the nature of the thing , and by collateral and indirect principles . for example , i naturally know that an idol or a false god is nothing ; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the act of abstract and immaterial reason . from hence i inferre , that an idol is not to be worshipped : this my reason knows by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or illation and inference , from the first principle . but therefore that all monuments of idolatry are to be destroyed was known to the jews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it was not primely known , nor by the direct force of any thing that was primely known ; but i know it from god by the testimony of moses , into the notice of which i am brought by collateral arguments , by tradition , by miracle , by voices from heaven , and the like . . these three ways of knowing , are in all faculties sacred and prophane : for faith and reason doe not divide theology and philosophy , but in every science reason hath notices all these ways . for in natural philosophy there are prime principles , and there are conclusions drawn from thence , and propositions which we beleeve from the authority of plato , or socrates , or aristotle ; and so it is in theology ; for every thing in scripture is not in the divided sense , a matter of faith : that the sun is to rule the day , the moon and the stars to govern the night , i see and feel ; that god is good , that he is one , are prime principles : that nothing but good is to be spoken of this good god , reason draws by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or discourse and illation : but that this good god will chastise his sons and servants , and that afflictions sent upon us are the issues of his goodness , or that this one god , is also three in person , this is known by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by beleef ; for it is not a prime truth , nor yet naturally inferred from a prime truth , but told by god , and therefore is an object of faith ; reason knows it by testimony , and by indirect and collateral probations . . reason knows all things as they are to be known , and enters into its notices by instruments fitted to the nature of things . our stock of principles is more limited then our stock of words ; and as there are more things then words , so there are more ways of knowing , then by principles direct and natural . now as god teaches us many things by natural principles , many by experience , many at first , many more in time ; some by the rules of one faculty , some by the rules of another ; so there are some things which descend upon us immediately from heaven , and they communicate with no principle , with no matter , with no conclusion here below . now as in the other things we must come to notices of things , by deriving them from their proper fountains ; so must we doe in these . he that should goe to revelation to prove that nine and nine makes eighteen , would be a fool ; and he would be no less , that goes about to prove a trinity of persons by natural reason . every thing must be derived from its own fountain . but because these things which are derivatives from heaven , and communicate not at all with principles of philosophy , or geometry , yet have their proper fountains , and these fountains are too high for us to search into their bottome , we must plainly take all emanations from them , just as they descend . for in this case , all that is to be done , is to enquire from whence they come . if they come from natural principles , i search for them by direct arguments : if they come from higher , i search for them by indirect arguments ; that is , i enquire onely for matter of fact , whether they come thence or no. but here my reason is set on work ; first , i enquire into the testimony or ways of probation , if they be worth beleeving in what they say , my reason sucks it in . as if i be told that god said [ there are three and one in heaven ] i ask , who said it ? is he credible , why ? if i finde that all things satisfy my reason , i beleeve him saying that god said so ; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faith enters . i beleeve the thing also , not because i can prove it directly , for i cannot , but i can prove it indirectly ; testimony and authority is my argument , and that is sufficient . the apostles entred into much of their faith by their senses , they saw many articles of their creed ; but as they which saw and beleeved were blessed , so they which see not , but are argued and disputed into their faith , and beleeve what they finde reasonable to beleeve , shall have the reward of their faith , while they wisely follow their reason . . now in all this , here is no difference in my reason , save that as it does not prove a geometrical proposition by moral philosophy , so neither does it prove a revelation by a natural argument , but into one and the other it enters by principles proper to the inquisition ; and faith and reason are not opposed at all . faith and natural reason are several things , and arithmetical and moral reasons are as differing , but it is reason that carries me to objects of faith , and faith is my reason so disposed , so used , so instructed . the result of these propositions is this one : that into the greatest mysteriousness of our religion , and the deepest articles of faith we enter by our reason : not that we can prove every one of them by natural reason , for to say that , were as vain , as to say we ought to prove them by arithmetick or rules of musick ; but whosoever beleeves wisely and not by chance , enters into his faith by the hand of reason ; that is , he hath causes and reasons why he beleeves . he indeed that hath reasons insufficient and incompetent , beleeves indeed not wisely , but for some reason or other he does it ; but he that hath none , does not beleeve at all : for the understanding is a rational faculty , and therefore every act of the understanding is an act of the rational faculty , and that is an act of reason ; as vision is of the visive faculty : and faith , which is an act or habit of the understanding consenting to certain propositions for the authority of the speaker , is also as much an act of reason , as to discourse in a proposition of aristotle . for faith assenting to a proposition for a reason drawn à testimonio , is as very a discourse , as to assent to a proposition for a reason drawn from the nature of things . it is not less an act of reason , because it uses another topick . and all this is plain and certain , when we discourse of faith formally in its proper and natural capacity , that is , as it is a reception of propositions à testimonie . indeed if we consider faith as it is a habit infused by god , and by gods holy spirit , so there is something more in it then thus : for so , faith is a vital principle , a magazine of secret truths , which we could never have found out by natural reason , that is , by all that reason which is born with us , and by all that reason that grows with us , and by all secular experiences and conversations with the world ; but of such things which god onely teaches , by ways supernatural and divine . now here is the close and secret of the question , whether or no faith in this sense , and materially taken , be contrary to our worldly or natural reason , or whether is any or all the propositions of faith to be exacted , interpreted , and understood according to this reason materially taken ? that is , are not our reasons which we rightly follow in natural philosophy , in metaphysicks , in other arts and sciences , sometimes contrary to faith ? and if they be , whether shall be followed ? or can it in any sense be an article of faith , if it be contrary to right reason ? i answer to this , by several propositions . . right reason ( meaning our right reason , or humane reason ) is not the affirmative or positive measure of things divine , or of articles and mysteries of faith ; and the reasons are plain : . because many of them depend upon the free will of god , for which , till he gives us reasons , we are to be still and silent , admiring the secret , and adoring the wisdome , and expecting till the curtain be drawn , or till elias come and tell us all things . but he that will inquire and pry into the reason of the mystery , and because he cannot perceive it , will disbeleeve the thing , or undervalue it , and say it is not at all , because he does not understand the reason of it , and why it should be so , may as well say that his prince does not raise an army in time of peace , because he doe not know a reason why he should ; or that god never did suffer a brave prince to die ignobly , because it was a thousand pities he should . there is a ragione di stato , and a ragione di regno , and a ragione di cielo , after which none but fools will inquire , and none but the humble shall ever finde . who can tell why the devil , who is a wise and intelligent creature , should so spitefully , and for no end but for mischief , tempt so many souls to ruine , when he knows it can doe him no good , no pleasure , but phantastick ? or who can tell why he should be delighted in a pleasure that can be nothing but phantastick , when he knows things by intuition , not by phantasm , and hath no low conceit of things as we have ? or why he should doe so many things against god , whom he knows he cannot hurt , and against souls , whose ruine cannot adde one moment of pleasure to him ? and if it makes any change , it is infinitely to the worse : that these things are so , our religion tels us ; but our reason cannot reach it why it is so , or how : whose reason can give an account why , or understand it to be reasonable , that god should permit evil for good ends , when he hates that evil , and can produce that good without that evil ? and yet that he does so we are taught by our religion : whose reason can make it intelligible , that god who delights not in the death of a sinner , but he and his christ , and all their angels rejoyce infinitely in the salvation of a sinner , yet that he should not cause that every sinner should be saved , working in him a mighty and a prevailing grace , without which grace he shall not in the event of things be saved , and yet this grace is wholly his own production . — omnipotens hominem cùm gratia salvat ipsa suum consummat opus , cui tempus agendì semper adest quae gesta velit , non moribus illi fit mora , non causis anceps suspenditur ullis . why does not he work in us all to will and to doe , not onely that we can will , but that we shall will ? for if the actual willing be any thing , it is his creation ; we can create nothing , we cannot will unless he effect it in us , and why he does not doe that which so well pleases him , and for the want of the doing of which he is so displeased , and yet he alone is to doe it some way or other ; humane reason cannot give a wise or a probable account . nam priùs immites populos urbésque rebelles , vincente obstantes animos pietate , subegìt ; non hoc consilio tantùm hortatúque benigno suadens atque docens , quasi normam legis haberet gratia , sed mutans intus mentem atque reformans , vásque novum ex fracto fingens , virtute creandi . non istud monitus legis , non verba prophetae , non praestata sibi praestat natura , sed unus quod fecit reficit . percurrat apostolus orbem , praedicet , hortetur , plantet , riget , increpet , instet , quáque viam verbo reseratam invenerit , intret ; ut tamen his studiis auditor promoveatur non doctor neque discipulus , sed gratia sola efficit — where is the wise discourser , that can tell how it can be , that god foreknows certainly what i shall doe ten years hence , and yet it is free to me at that time , to will or not to will , to doe or not to doe that thing ? where is the discerning searcher of secrets , that can give the reason why god should determine for so many ages before , that judas should betray christ , and yet that god should kill him eternally for effecting the divine purpose , and fore-determined counsel ? well may we wonder that god should wash a soul with water , and with bread and wine nourish us up to immortality , and make real impresses upon our spirits by the bloud of the vine , and the kidneys of wheat ; but who can tell why he should choose such mean instruments to effect such glorious promises ? since even the greatest things of this world had not been disproportionable instruments to such effects , nor yet too great for our understanding ; and that we are fain to stoop to make these mean elements be even with our faith , and with our understanding . who can divine , and give us the cause , or understand the reason , why god should give us so great rewards for such nothings , and yet damne men for such insignificant mischiefs , for thoughts , for words , for secret wishes , that effect no evil abroad , but onely might have done , or it may be were resolved to be unactive ? for if the goodness of god be so overflowing in some cases , we in our reason should not expect , that in such a great goodness , there should be so great an aptness to destroy men greatly for little things : and if all mankinde should joyn in search , it could never be told , why god should adjudge the heathen or the israelites to an eternal hell , of which he never gave them warning , nor created fears great enough , to produce caution equal to their danger ; and who can give a reason why for temporal and transient actions of sin , the world is to expect never ceasing torments in hell to eternal ages ? that these things are thus , we are taught in scripture , but here our reason is not instructed to tell why or how ; and therefore our reason is not the positive measure of mysteries , and we must beleeve what we can not understand . thus are they to be blamed , who make intricacies and circles in mysterious articles , because they cannot wade thorough them ; it is not to be understood why god should send his holy son from his bosome to redeem us , to pay our price ; nor to be told why god should exact a price of himself for his own creature ; nor to be made intelligible to us , why he who loved us so well , as to send his son to save us , should at the same time so hate us , as to resolve to damne us , unless his son should come and save us . but the socinians who conclude that this was not thus , because they know not how it can be thus , are highly to be reproved for their excess in the inquiries of reason , not where she is not a competent judge , but where she is not competently instructed ; and that is the second reason . . the reason of man is a right judge always when she is truly informed ; but in many things she knows nothing but the face of the article : the mysteries of faith are oftentimes like cherubims heads placed over the propitiatory , where you may see a clear and a bright face and golden wings , but there is no body to be handled ; there is light and splendor upon the brow , but you may not grasp it ; and though you see the revelation clear , and the article plain , yet the reason of it we cannot see at all ; that is , the whole knowledge which we can have here is dark and obscure ; we see as in a glass darkly , saith s. paul , that is , we can see what , but not why , and what we doe see is the least part of that which does not appear ; but in these cases our understanding is to submit , and wholly to be obedient , but not to inquire further . delicata est illa obedientia quae causas quaerit . if the understanding will not consent to a revelation , until it see a reason of the proposition , it does not obey at all , for it will not submit , till it cannot choose . in these cases , reason and religion are like leah and rachel : reason is fruitful indeed , and brings forth the first-born , but she is blear-ey'd , and oftentimes knows not the secrets of her lord ; but rachel produces two children , faith and piety , and obedience is midwife to them both , and modesty is the nurse . from hence it follows , that we cannot safely conclude thus , this is agreeable to right reason , therefore this is so in scripture , or in the counsel of god ; not that one reason can be against another , when all things are equal , but that the state of things , and of discourses is imperfect ; and though it be right reason in such a constitution of affairs , yet it is not so in others ; that a man may repel force by force , is right reason , and a natural right , but yet it follows not , that it can be lawful for a private christian to doe it , or that christ hath not forbidden us to strike him that strikes us : the reason of the difference is this ; in nature it is just that it be so , because we are permitted onely to natures provisions , and she hath made us equal , and the condition of all men indifferent ; and therefore we have the same power over another , that he hath over us ; besides , we will doe it naturally , and till a law forbad it , it could not be amiss , and there was no reason in nature to restrain it , but much to warrant it . but since the law of god hath forbidden it , he hath made other provisions for our indempnity , and where he permits us to be defenceless ( as in cases of martyrdome and the like ) he hath promised a reward to make infinite amends : so that we may repel force by force , says nature , we may not , says christ , and yet they are not two contradictory propositions . for nature says we may , when otherwise we have no security , and no reward for suffering ; but christ hath given both the defence of laws and authority , and the reward of heaven , and therefore in this case it is reasonable . and thus we cannot conclude , this man is a wicked man because he is afflicted , or his cause is evil because it does not thrive ; although it be right reason , that good men ought to be happy and prosperous ; because although reason says right in it , yet no reason can wisely conclude , that therefore so it should be in this world , when faith and reason too tell us it may be better hereafter . the result is this , every thing that is above our understanding , is not therefore to be suspected or disbeleeved , neither is any thing to be admitted that is against scripture , though it be agreeable to right reason , until all information is brought in , by which the sentence is to be made . for as it happens in dreams and madness , where the argument is good , and the discourse reasonable oftentimes ; but because it is inferred from weak phantasms , and trifling and imperfect notices of things , and obscure apprehensions , therefore it is not onely desultorious and light , but insignificant , and farre from ministring to knowledge : so it is in our reason as to matters of religion , it argues well and wisely , but because it is from trifling , or false , or uncertain principles , and unsure information , it oftentimes is but a witty nothing : reason is an excellent limbeck , and will extract rare quintessences , but if you put in nothing but mushromes , or eggeshels , or the juice of coloquintida , or the filthy gingran , you must expect productions accordingly , useless or unpleasant , dangerous or damnable . . although right reason is not the positive and affirmative measure of any article , yet it is the negative measure of every one . so that , whatsoever is contradictory to right reason , is at no hand to be admitted as a mystery of faith , and this is certain upon an infinite account . . because nothing can be true and false at the same time , otherwise it would follow that there could be two truths contrary to each other : for if the affirmative be true , and the negative true too , then the affirmative is true and is not true , which were a perfect contradiction , and we were bound to beleeve a lie , and hate a truth ; and yet at the same time , obey what we hate , and consent to what we disbeleeve : no man can serve two such masters . . out of truth nothing can follow but truth ; whatsoever therefore is truth , this is therefore safe to be followed , because no error can be the product of it . it follows therefore , that by beleeving one truth , no man can be tied to disbeleeve another . whatsoever therefore is contrary to right reason , or to a certain truth in any faculty , cannot be a truth , for one truth is not contrary to another : if therefore any proposition be said to be the doctrine of scripture , and confessed to be against right reason , it is certainly not the doctrine of scripture , because it cannot be true , and yet be against what is true . . all truths are emanations and derivatives from god , and therefore whatsoever is contrary to any truth , in any faculty whatsoever , is against the truth of god , and god cannot be contrary to himself ; for as god is one , so truth is one ; for truth is gods eldest daughter , and so like himself , that god may as well be multiplied , as abstracted truth . . and for this reason god does not onely prove our religion , and jesus christ prove his mission by miracles , by holiness , by verification of prophecies , and prediction of future contingencies , and voices from heaven , and apparition of angels , and resurrection from the grave , and fulfilling all that was said of him by the prophets , that our faith might enter into us by discourse , and dwell by love , and be nursed and supported by reason : but also god is pleased to verify his own proceedings , and his own propositions , by discourses meerly like ours , when we speak according to right reason . thus god convinces the peevish people that spake evil of him , by arguing concerning the justice of his ways , and exposes his proceedings to be argued by the same measures and proportions by which he judges us , and we judge one another . . for indeed how can it be possibly otherwise ? how can we confess god to be just if we understand it not ? but how can we understand him so , but by the measures of justice ? and how shall we know that , if there be two justices , one that we know , and one that we know not , one contrary to another ? if they be contrary , they are not justice ; for justice can be no more opposed by justice , then truth to truth : if they be not contrary , then that which we understand to be just in us , is just in god , and that which is just once , is just for ever in the same case , and circumstances : and indeed how is it that we are in all things of excellency and vertue to be like god , and to be meek like christ , to be humble as he is humble , and to be pure like god , to be just after his example , to be merciful as our heavenly father is merciful ? if there is but one mercy , and one justice , and one meekness , then the measure of these , and the reason is eternally the same . if there be two , either they are not essential to god , or else not imitable by us : and then how can we glorify god , and speak honour of his name , and exalt his justice , and magnify his truth , and sincerity , and simplicity , if truth , and simplicity , and justice , and mercy in him is not that thing which we understand , and which we are to imitate ? to give an example . i have promised to give my friend a . pounds on the calends of march : the day comes , and he expects the donative ; but i send him answer , that i did promise so by an open promise and signification , and i had an inclination to doe so ; but i have also a secret will to keep my money , and instead of that to give him a . blows upon his back : if he reproaches me for an unjust and a false person ; i have nothing to answer , for i beleeve he would hardly take it for good paiment to be answered with a distinction , and told ; i have two wils , an open , and a secret will , and they are contrary to each other : he would tell me that i were a false person for having two wills , and those two wills were indeed but one , nothing but a will to deceive and abuse him . now this is reason , right reason , the reason of all the world , the measure of all mankinde , the measure that god hath given us to understand , and to walk , to live , and to practise by . and we cannot understand what is meant by hypocrisy , and dissembling , if to speak one thing and not to mean it , be not that hypocrisy . now put case god should call us to give him the glory of his justice and sincerity , of the truth of his promises , and the equity of his ways , and should tell us . that we perish by our own fault , and if we will die , it is because we will , not because we must ; because we choose it , not because he forces us ; for he calls us , and offers us life and salvation , and gives us powers , and time and advantages , and desires it really , and endevours it passionately , and effects it materially , so farre as it concerns his portion : this is a certain evidence of his truth and justice ; but if we can reply and say , it is true , o god , that thou dost call us , but dost never intend we should come , that thy open will is loving and plausible , but thy secret will is cruell , decretory and destructive to us whom thou hast reprobated ; that thy open will is ineffective , but thy secret will onely is operative , and productive of a material event , and therefore although we are taught to say , thou art just , and true in all thy sayings , yet certainly it is not that justice which thou hast commanded us to imitate and practise , it is not that sincerity which we can safely use to one another , and therefore either we men are not just when we think we are , or else thou art not just who doest and speakest contrary things , or else there are two contrary things which may be called justice . for let it be considered as to the present instance ; god cannot have two wills , it is against the unity of god , and the simplicity of god. if there were two divine wills , there were two gods ; and if it be one will , then it cannot at the same time will contrary things ; and if it does not , then when god says one thing , and yet he wills it not , it is because he onely wills to say it , and not to doe it ; and if to say this thing of the good , the just , the true , the righteous judge of all the world be not blasphemy , i know not what is . the purpose of this instance is to exemplify , that in all vertues and excellencies there is a perfect unity : and because all is originally and essentially in god , and from him derived to us , and all our good , our mercy , our truth , our justice is but an imitation of his , it follows demonstratively , that what is unjust in men , and what is falshood in our entercourses , is therefore false or unjust , because it is contrary to the eternal pattern : and therefore whatsoever our reason does rightly call unjust , or hypocrisy , or falshood must needs be infinitely farre from god ; and those propositions which asperse god with any thing of this nature , are so farre from being the word of god , or an article of faith , or a mystery of religion , that it is blasphemous and false , hateful to god and good men . in these things there is the greater certainty , because there is the less variety and no mystery ; these things which in god we adore as attributes , being the lines of our duty , the limits and scores we are to walk by ; therefore as our reason is here best instructed , so it cannot easily be deceived , and we can better tell what is right reason in these things , then in questions not so immediately relative to duty and morality . but yet this rule also holds in every thing where reason is , or can be right ; but with some little difference of expression , but generally thus : . whatsoever right reason says cannot be done , we cannot pretend from scripture , that it belongs to gods almightiness to doe it ; it is no part of the divine omnipotency , to doe things contradictory ; for that is not to be done which is not , and it is no part of power to doe that which is not an act or effect of power . now in every contradictory , one part is a non-entity , a nothing , and therefore by power cannot be produced ; and to suppose it producible or possible to be effected by an almighty power , is to suppose an almighty power to be no power , or to doe that which is not the effect of power . but i need say no more of this , for all men grant it , and all sects and varieties of christians indevour to clear their articles from inferring contradictions , as implicitely confessing , that it cannot be true to which any thing that is true is contradictory . onely some men are forced by their interest and opinions to say , that although to humane reason some of their articles seem to have in them contradictions , yet it is the defect of their reason , and their faith is the more excellent , by how much reason is more at a loss . so doe the lutherans about the ubiquity of christs body , and the papists about transubstantiation , and the calvinists about absolute reprobation , as being resolved upon the propositions , though heaven and earth confute them . for if men can be safe from argument with such a little artifice as this , then no error can be confuted , then there is nothing so absurd but may be maintained , and a mans reason is useless in inquiry and in probation ; and ( which is to me very considerable ) no man can in any article be a heretick or sin against his conscience . for to speak against the words of scripture , is not directly against our conscience , there are many ways to escape , by interpretation or authority ; but to profess an article against our reason , is immediately against our conscience ; for reason and conscience dwell under the same roof , and eat the same portions of meat , and drink the same chalice : the authority of scripture is superinduced , but right reason is the eternal word of god ; the kingdome of god that is within us ; and the best portions of scripture , even the law of jesus christ , which in moral things is the eternal law of nature , is written in our hearts , is reason , and that wisdome to which we cannot choose but assent , and therefore in whatsoever he goes against his reason , he must needs goe against his conscience , because he goes against that , by which he supposes god did intend to govern him , reason not having been placed in us as a snare and a temptation , but as a light and a starre to lead us by day and night . it is no wonder that men maintain absurd propositions , who will not hear great reason against them , but are willing to take excuses and pretences for the justification of them . . this is not to be understood , as if god could doe nothing but what we can with our reason comprehend or know how . for god can doe every thing , but we cannot understand every thing : and therefore infinite things there are , or may be , which our reason cannot master ; they are above our understanding , but are to be entertained by faith . it is not to be said or beleeved that god can doe what right reason says cannot be : but it must be said and beleeved that god can doe those things to which our understanding cannot by all its powers ministred here below , attain . for since god is omnipotent , unless we were omniscient , we could not understand all that he can doe ; but although we know but little , yet we know some propositions which are truths taught us by god , and they are the measures whereby we are to speak and beleeve concerning the works of god. for it is to be considered , whatsoever is above our understanding , is not against it : supra and secundùm may consist together in several degrees : thus we understand the divine power of working miracles , and we beleeve and know god hath done many : and although we know not how our dead bones shall live again , yet our reason tels us , that it is within the power of god to effect it ; and therefore our faith need not be troubled to beleeve it . but if a thing be against our understanding , it is against the work of god , and against a truth of god , and therefore is no part , and it can be no effect of the divine power : many things in nature are above our understanding , and no wonder if many things in grace are so too ; the peace of god passeth all understanding , yet we feel something of it , and hope for more , and long for all , and beleeve what we yet cannot perceive . but i consider further : there are some things in reason which are certainly true , and some things which reason does infallibly condemne : our blessed saviours argument was certain , a spirit hath not flesh and bones as ye perceive me to have ; therefore i am no spirit : and s. johns argument was certain , that which we have seen with our eyes , and heard with our ears , and which our hands have handled of the word of life , that we preach , that is , we are to beleeve what we see and hear and feel ; and as this is true in the whole religion , so it is true in every article of it . if right sense and right reason tell us clearly , that is , tell us so that there is no absurdness , or contradiction , or unreasonableness in it , we are to beleeve it , as we are to beleeve god ; and if an angel from heaven should tell us any thing against these propositions , i doe not doubt but we would reject him . now if we inquire what things are certainly true or false ; i must answer that in the first place i reckon , prime principles and contradictions . in the next place , those things which are manifestly absurd : but if it be asked further , which things are manifestly absurd , and what it is to be manifestly absurd ? there can no more answer be given to this , then to him who asks , how shall i know whether i am in light or in darkness ? if therefore it be possible for men to dote in such things as these , their reason is useless in its greatest force and highest powers : it must therefore be certain , that if the parts of a contradiction , or a right reason be put in bar against a proposition , it must not pretend to be an article of faith ; and to pretend gods omnipotency against it , is to pretend his power against his truth . god can deliver us from our enemies , when to humane reason it seems impossible , that is , when we are destitute of all natural help , and proper causes and probabilities of escape , by what we see or feel ; that is , when it is impossible to men , it may be possible with god ; but then the faith which beleeves that god can doe it , is also very right reason : and if we hope he will doe it , there is more then faith in it , but there is nothing in it beyond reason , except love also be there . the result is this : . our reason is below many of the works , and below all the power of god , and therefore cannot perceive all that god hath , or can , or will doe , no more then an owl can stare upon the body of the sun , or tel us what strange things are in that immense globe of fire . but when any thing that is possible is revealed , reason can consent ; but if reason cannot consent to it when it is told of it , then it is nothing , it hath no being , it hath no possibility ; whatsoever is in our understanding is in being : for that which is not , is not intelligible , and to what reason cannot consent , in that no being can be supposed . . not onely what is impossible to reason is possible in faith , but if any thing be really absurd or unreasonable , that is , against some truth , in which humane reason is really instructed , that is a sufficient presumption against a proposition , that it cannot be an article of faith . for even this very thing ( i mean ) an avoiding of an absurdity , or an inconvenience , is the onely measure and rule of interpreting very many places of scripture . for why does not every christian pull out his right eye , or cut off his hand , and leg , that he might enter into heaven halt and blinde ? why doe not we beleeve that christ is a door , and a vine , and a stone , since these things are dogmatically affirmed in scripture ? but that we expound scriptures as we confute them who deny principles , by declaring that such senses , or opinions introduce evil and foolish consequents , against some other truth in some faculty or other in which humane reason is rightly taught . now the measure and the limit of this , is that very thing which is the reason of this , and all the preceding discourse , one truth cannot be against another ; if therefore your opinion or interpretation be against a truth , it is false , and no part of faith . a commandement cannot be against a revelation , a privilege cannot be against a promise , a threatning cannot mean against an article , a right cannot be against a duty ; for all reason , and all right , and all truth , and all faith , and all commandements are from god , and therefore partake of his unity and his simplicity . . this is to be enlarged with this advice , that in all questions of the sense of scripture , the ordinary way is to be presumed before the extraordinary , and if the plain way be possible , and reasonable , and useful , and the extraordinary of no other use , but to make wonder and strangeness to the beleef of the understanding , we are to presume for that , and to let this alone , because that hath the advantage of reason , it being more reasonable that god will keep the methods of his own creation , and bring us to him by ways with which we are acquainted , and by which we can better understand our way to him , then that he will doe a miracle to no purpose , and without necessity ; god never doing any thing for the ostentation , but very many things for the manifestation of his power , for his wisdome and his power declare each other , and in every thing where he shews his mightiness , he also shews his wisdome , that is , he never does any thing without great reason . and therefore the romans doctrine of the holy sacrament suffers an intolerable prejudice , because it supposes daily heaps and conjugations of miracles , wholly to no purpose ; since the real body can be taken by them to whom it does not good ; and all the good can be conveyed to us , though the body be onely taken in a spiritual sense ; all the good being conveyed by moral instruments , and to spiritual effect ; and therefore the ordinary way , and the sense which the church of england gives , is infinitely to be preferred , because it supposes no violences and effects of miracles , no cramps and convulsions to reason : and a man may receive the holy sacrament , and discourse of all its effects , and mysteriousnesses , though he doe not talk like a mad man , or a man going out of his wits , and a stranger to all the reason and philosophy of the world ; and therefore it is remarkable , that there is in our faith no article , but what is possible to be effected by the ordinary power of god ; that a virgin should conceive is so possible to gods power , that is possible in nature say the arabians ; but however , he that made the virgin out of nothing , can make her produce something out of something : and for the resurrection of the dead , it is certainly less then the creation , and it is like that which we see every year , in the resurrection of plants and dead corn , and is in many degrees imitable by art , which can out of ashes raise a flower . and for all the other articles of our creed , they are so far from being miraculous and strange to reason , that the greatest wonder is , that our beleef is so simple and facile , and that we shall receive so great and prodigious events hereafter , by instruments so fitted to the weakest capacities of men here below . indeed some men have so scorn'd the simplicity of the gospel , that because they thought it honourable to have every thing strange and unintelligible , they have put in devices and dreams of miracles of their own , and have so explicated them , that as without many miracles they could not be verified , so without one , they can hardly be understood . that which is easy to reason , and most intelligible , is more like the plainness , and truth , and innocence , and wisdome of the gospel , then that which is bones to philosophy , and iron to the teeth of babes . but this is to be practised with caution ; for every mans reason is not right , and every mans reason is not to be trusted : and therefore , . as absurd foolish things are not to be obtruded , under the pretence of being mysteries , so neither must mistaken philosophy , and false notices of things be pretended for reason . there are mistakes on all hands , some christians explicate their mysteries , and mince them into so many minutes , and niceties , and speak of them more then they are taught , more then is said in the scriptures , or the first creeds , that the article which in its own simplicity was indeed mysterious , and not to be comprehended by our dark and less instructed reason , but yet was not impossible to be beleeved , is made impossible to be understood by the appendages , and exposed to scorn and violences by hereticks and misbeleevers ; so is the incarnation of the son of god , the mysterious trinity , the presence of christ in the holy sacrament . for so long as the mysteries are signified in simple , wise , and general terms , reason can espy no particular impossibilities in them : but when men will explicate what they cannot understand , and intricate what they pretend to explicate , and superinduce new clauses to the article , and by entring within the cloud , doe less see the light , they finde reason amazed , where she could easily have submitted , and clouds brought upon the main article , and many times the body it self is supposed to be a phantasm , because of its tinsel and fairy dressing : and on the other side , he that would examine an article of faith , by a proposition in philosophy , must be careful that his philosophy be as right as he pretends . for as it will be hard to expect , that right reason should submit to a false article , upon pretence it is revealed , so it will be as hard to distrust an article , because it is against a false proposition , which i was taught in those schools of learning who speak things by custome , or by chance , or because they are taught , and because they are not suffered to be examined . whoever offers at a reproof of reason , must be sure that he is right in the article , and that must be upon the strength of stronger reason ; and he that offers by reason to reprove a pretended article , must be sure his reason must be greater then the reverence of that pretension . and therefore holy scriptures command us in those cases to such purposes , as not onely teach us what to doe in it , but also confirm the main inquiry ; for therefore we are commanded to try all things : suppose that be meant that we try them by scriptures ; how can we so try them , but by comparing line with line , by considering the consequents of every pretence , the analogy of faith , the measures of justice , the laws of nature , essential right , and prime principles ? and all this is nothing but by making our faith the limit of our reason , in matters of duty to god ; and reason the minister of faith , and things that concern our duty . the same is intended by those other words of another apostle , beloved , beleeve not every spirit , but try if the spirits be of god ; how can this be tried ? by scripture ? yea ; but how if the question be of the sense of scripture , as it is generally at this day ? then it must be tried by something extrinsecal to the question , and whasoever you can call to judgement , reason must still be your sollicitor and your advocate and your judge ; onely reason is not always the law , sometimes it is , for so our blessed saviour was pleased to say , why of your selves doe you not judge that which is reasonable ? for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is used , that which is fitting and consonant to reason ; and in proportion to this it was , that so much of the religion of jesus was clothed with parables , as if the theoremes and propositions themselves were clothed with flesh and bloud , and conversed after the manner of men , to whom reason is the law , and the rule , the guide and the judge , the measure of good and evil for this life , and for that which is to come . the consequent is this : he that says thus , this doctrine is against the word of god , and therefore it is absurd and against reason , may as it fals out say true ; but his proposition will be of no use , because reason is before revelation , and that this is revealed by god , must be proved by reason . but , he that says , this is absurd , or this is against reason , therefore this is against the word of god , if he says true in the antecedent , says true in the consequent , and the argument is useful in the whole , it being the best way to interpret difficult scriptures , and to establish right senses , and to confute confident heresies . for when both sides agree that these are the words of god , and the question of faith is concerning the meaning of the words , nothing is an article of faith , or a part of the religion , but what can be proved by reasons to be the sense and intentions of god. reason is never to be pretended against the clear sense of scripture , because by reason it is that we came to perceive that to be the clear sense of scripture . and against reason , reason cannot be pretended ; but against the words of scripture produced in a question , there may be great cause to bring reason ; for nothing seems plainer then those words of s. james , above all things my brethren , swear not at all ; and yet reason interposes and tels us , that plain words must not be understood against plain reason and plain necessity : for if oaths before magistrates were not permitted and allowed , it were necessary to examine all men by torture ; and yet neither so could they so well be secured of truth as they can by swearing . what is more plain then the words of s. paul ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mortify or kill your members , that are upon the earth ; and yet reason tels us , that we must not hurt or destroy one limb , and where ever the effect would be intolerable , there the sense is still unreasonable ; and therefore not a part of faith , so long as it is an enemy to reason , which is the elder sister , and the guide and guardian of the yonger . for as when the tables of the law were broken by moses , god would make no new ones , but bade moses provide some stones of his own , and he would write them over : so it is in our religion , when god with the finger of his spirit , writes the religion and the laws of jesus christ , he writes them in the tables of our reason , that is , in the tables of our hearts . homo cordatus , a wise , rational man , sober , and humble , and discursive hath the best faith , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as s. paul cals them ) the unreasonable , they are such who have no faith , thess. . . for the christian religion is called by s. paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a reasonable worship ; and the word of god is called by s. peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reasonable and uncrafty milk ; it is full of reason , but it hath no tricks , it is rational , but not crafty , it is wise and holy : and he that pretends there are some things in our religion , which right reason cannot digest and admit , makes it impossible to reduce atheists , or to convert jews and heathens but if reason invites them in , reason can entertain them all the day . and now to the arguments brought against the use of reason ; thē answers may easily be gathered from the premises : to the first i answer , that reason is the eye of the soul in all things , natural , moral and religious ; and faith is the light of that eye , in things pertaining to god ; for it is true , that naturall reason cannot teach us the things of god , that is , reason instructed onely by this world , which s. paul cals the natural man , cannot discern the things of the spirit , for they are spiritually discerned : that is , that they are taught and perceived by the aids of gods spirit , by revelation and divine assistances and grace : but though natural reason cannot , yet it is false to say that reason cannot ; for reason illuminated can perceive the things of god ; that is , when reason is taught in that faculty , under that master , and by those rules which are proper for spiritual things , then reason can doe all its intentions . to the second i answer , that therefore humility and piety are the best dispositions , to the understanding the secrets of the gospel : . because these doe remove those prejudices and obstructions which are bars and fetters to reason ; and the humble man does best understand , because the proud man will not inquire , or he will not labour , or he will not understand any proposition that makes it necessary for him to lay aside his imployment or his vanity , his interest or his vice . . these are indeed excellent dispositions to understanding , the best moral instruments , but not the best natural : if you are to dispute against a heathen , a good reason will sooner convince him then an humble thought ; if you be to convert a jew , an argument from the old prophets is better to him then three or four acts of a gracious comportment . . sometimes by way of blessing and reward . god gives understanding to good persons , which to the evil he denies , but this which effects any thing by way of divine blessing , is not to be supposed the best natural instrument . thus the divines say that the fire of hell shall torment souls , tanquam instrumentum divinae voluntatis , as the instrument in the hand of a voluntary , and almighty agent , but not as a thing apportioned properly to such an event , for the worm of conscience is more apt to that purpose . . and when we compare man with man , so it is true that the pious man should be sooner instructed then the impious , caeteris paribus , but if we compare discourse and piety , reason & humility , they excel each other in their several kinds , as wooll is better then a diamond , and yet a diamond is to be preferred before a bag of wool ; they operate to the same purpose of understanding in several manners : and whereas it is said in the argument , that the doctrine of the cross was foolishness to the greeks , it is true , but nothing to the present question . for therefore it was foolishness to them , because they had not been taught in the secrets of god , they were not instructed how god would by a way so contrary to flesh and bloud , cause the spirits of just men to be made perfect . and they who were wise by plato's philosophy , and onely well skill'd in aristotle , could doe nothing in the schools of jesus , because they were not instructed in those truths by which such proceedings were to be measured ; but still , reason is the great wheel , though according as the motion was intended , new weights must be proportioned accordingly . the third objection presses upon the point of duty , and because the scripture requires obedience of understanding , and submitting our most imperious faculties , therefore reason is to be excluded : to this i answer , that we must submit our understanding to god , is very true , but that is onely when god speaks . but because we heard him not , and are onely told that god did speak , our reason must examine whether it be fit to beleeve them that tell us so ; for some men have spoken falsly , and we have great reason to beleeve god , when all the reason in the world commands us to suspect the offerings of some men : and although we ought for the greatest reasons submit to god , yet we must judge and discern the sayings of god , from the pretences of men ; and how that can be done without using out reason in the inquiries of religion is not yet discovered , but for the obedience of understanding , it consists in these particulars . the particulars in which obedience of understanding consists . . that we submit to god onely and not to man ; that is , to god where ever it appears reasonable to be beleeved that he hath spoken , but never to man unless he hath authority from reason or religion to command our conformity . . that those things which by the abuse and pretence of reason are passed into a fictitious and usurped authority , make no part of our religion ; for because we are commanded to submit our understanding to god , therefore we must call no man master upon earth ; therefore it is certain that we must not beleeve the reports or opinions of men against a revelation of god. he that communicates with holy bread onely , and gives not the chalice to all gods people that require the holy communion , does openly adhere to a fond custome and authority of abused men , and leaves the express , clearest , undeniable institution of god. . when reason and revelation seem to disagree , let us so order our selves that so long as we beleeve this to be a revelation , no pretence of reason may change our beleef from it : if right or sufficient reason can perswade us that this is not a revelation , well and good ; but if reason leaves us in the actual perswasion that it is so , we must force our reason to comply with this , since no reason does force us to quit this wholly ; and if we cannot quit our reason or satisfie it , let us carry our selves with modesty , and confess the revelation , though with profession of our ignorance and unskilfulness to reconcile the two litigants . . that whatsoever is clearly and plainly told us , we obey it , and rest in it , and not measure it by the rules of folly and weak philosophy , or the sayings of men in which error may be ingredient ; but when things are unequal , that is , when we can doubt concerning our reason , and cannot doubt concerning the revelation , we make no question but preferre this before that . . that in particular inquiries , we so order our selves as to make this the general measure , that we never doe violence to the word of god , or suspect that , but resolve rather to call our selves liars , then that religion should receive detriment ; and rather quit our arguments then hazard an article ; that is , that when all things are equal , we rather preferre the pretence of revelation , then the pretences of reason , for the reverence of that and the suspicion of this . beyond this we can doe no more . to the fourth i answer , that it is true , reason is fallible , or rather to speak properly , ratiocination , or the using of reason is subject to abuse and deception ; for reason it self is not fallible : but if reason , that is , reasonings be fallible , so are the pretences of revelation subject to abuse ; and what are we now the nearer ? some reasons are but probable , and some are certain and confessed , and so it is in the sense of scriptures , some are plain and need no interpreter , no discourse , no art , no reasonings to draw out their sense ; but many are intricate and obscure , secret and mysterious ; and to use a fallible reasoning to draw out an obscure and uncertain sense of scripture , is sometimes the best way we have , and then we must make the best of it we can : but the use of reasoning is not onely to finde out truth the best we can , but sometimes we are as sure of it ; as of light ; but then and always our reason ( such as it is ) must lead us into such proportions of faith as they can : according as our reason or motives are , so ordinary is the degree our faith . to the fifth i need give no other answer but this , that it confesses the main question : for if this be the greatest reason in the world , god hath said it , therefore it is true , it follows , that all our faith relies upon this one reason ; but because this reason is of no use to us till the minor proposition be proved , and that it appear that god hath said it , and that in the inquiry after that , we are to use all our reason ; the consequent is , that in the first and last , reason lends legs of faith , and nothing can be wisely beleeved , but what can by some rational inducement be proved . as for the last proposition in the objection , this is against scripture , therefore it is absurd and unreasonable , i have already made it appear to be an imprudent and useless affirmative . the sixth objection complains of them that by weak reasonings lose their religion , but this is nothing against right reasoning : for because mountebanks and old women kill men by vile physick , therefore is it true , that the wise discourses of physicians cannot minister to health ? half-witted people talk against god , and make objections against religion , and themselves have not wit or will enough to answer them and they intending to make reason to be the positive and affirmative measure of religion , are wholly mistaken , and abuse themselves and others . . we are not to exact every thing in religion according to our weak reasonings ; but whatsoever is certain in reason , religion cannot contradict that ; but what is uncertain , or imperfect , religion oftentimes does instruct and amend it . but there are many mysteries of religion contrary to reason , corrupted with evil manners , and many are contrary to reason , corrupted with false propositions ; now these men make objections , which upon their own principles they can never answer : but that which seems impossible to vicious persons is reason to good men , and that which children and fools cannot answer , amongst wise men hath no difficulty ; and the ignorant , and the unstable , wrest some scriptures to their own damnation : but concerning the new atheists that pretend to wit , it is not their reason , but their want of reason that makes them such , for if either they had more learning , or did beleeve themselves to have less , they could never be atheists . to the last i answer , that it is reason we should hear reason whereever we finde it , if there be no greater evil brought by the teacher then he can bring good ; but if an heretick preaches good things , it is not always lawful to hear them , unless when we are out of danger of his abuses also . and thus truth from the devil may be heard , if we were out of his danger ; but because he tels truth to evil purposes , and makes wise sayings to become craft , it is not safe to hear him . . but besides this , although it is lawful to beleeve a truth which the devil tels us , yet it is not lawful to goe to school to the devil , or to make inquiries of him , because he that does so , makes him his master , and gives something of gods portion to gods enemy . as for judicial astrology and genethliacal predictions , for my part i therefore reprove them , not because their reason is against religion , for certainly it cannot be ; but because i think they have not reason enough in what they say ; they goe upon weak principles which they cannot prove ; they reduce them to practice by impossible mediums : they draw conclusions with artless and unskilful heads , they argue about things with which they have little conversation , they cannot makes scientifical progress in their profession , but out of greediness to doe something ; they usually , at least are justly suspected to take in auxiliaries from the spirits of darkness ; they have always spoken uncertainty , and most part falsly ; and have always lived scandalously in their profession : they have by all religions been cried down , trusted by none but fools , and superstitious people ; and therefore although the art may be very lawful , if the starres were upon the earth , or the men were in heaven , if they had skill in what they profess , and reason in all their pretences , and after all that their principles were certain , and that the starres did really signify future events , and that those events were not overruled by every thing in heaven and in earth , by god , and by our own will and wisdome , yet because here is so little reason , and less certainty , and nothing but confidence and illusion , therefore it is that religion permits them not ; and it is not the reason in this art , that is against religion , but the folly or the knavery of it , and the dangerous and horrid consequents , which they feel that run a whoring after such idols of imagination . rule . a judgement of nature , or inclination , is not sufficient to make a sure conscience . because this rule is of good use , not onely for making judgement concerning the states of some men , but also in order to many practices , it will not be lost labour to consider , that there are three degrees of practical judgement . the first is called an inclination , or the first natural consonancy between the faculty or disposition of man , and some certain actions . all men are naturally pitiful in some degree , unless their nature be lame and imperfect : as we say all men naturally can see , and it is true , if they have good eyes : so all men naturally are pitiful , unless they have no bowels : but some more , some less . and therefore there is in their natures a conveniency , or agreeing between their dispositions and acts of charity . in the first or lowest sort there is an aptness to it . . in the sweeter and better natures there is a virtual charity . . but in those that consider and choose , and observe the commandement , or the proportions of right reason , there is in these onely a formal , deliberative , compound or practical judgement . now concerning the first sort , that is , the natural disposition or first propensity , it is but a remote disposition towards a right conscience and a practical judgement ; because it may be rescinded , or diverted by a thousand accidents , and is nothing else but a relique of the shipwrack which adam and all the world have made , and may pass into nothing as suddenly as it came . he that sees two cocks fight , though he have no interest in either , will assist one of them at least by an ineffective pity and desire : but this passes no further then to natural effects , or the changes or affections of a load-stone ; it may produce something in nature , but nothing in manners . concerning the second , that is , a virtual judgement , that is , a natural inclination passing forth into habit or custome , and delight in the actions of some vertues ; it is certain that it is one part of the grace of god , and a more promoted and immediate disposition to the vertue of its kinde then the former . some men are naturally very merciful , and some are abstemious , and some are continent : and these in the course of their life take in every argument and accidental motive , and the disposition swells , and the nature is confirm'd . but still it is but nature . the man , it may be , is chast , because he hates the immodesty of those addresses which prepare to uncleanness ; or he loves his quiet , or fears the accidents of his enemy-crime ; or there was a terror infus'd into him by the sight of a sad spectacle , the evil reward of an adulterous person . — quosdam moechos dum mugilis intrat . concerning this kinde of virtual judgement or confirm'd nature , i have two things to say : . that this virtual judgement can produce love or hatred to certain objects , ineffective complacencies or disrelishes respectively , proper antipathies and aversations from a whole kinde of objects ; such as was that hatred that tamerlan had to zercon , or some men to cats . and thus much we cannot deny to be produc'd by the operation and simple apprehension of our senses by pictures and all impressions of fancy : cum opinamur difficile aliquid aut terribile statim compatimur . secundùm imaginem autem similiter nos habemus . we finde effects and impresses according to the very images of things we see , and by their prime apprehensions ; and therefore much rather may these actus imperati , or more natural and proper effects and affections of will be entertain'd or produc'd respectively . men at first sight fall in love with women , and that against their reason and resolution , and counsel , and interest , and they cannot help it ; and so they may doe with some actions of virtue . and as in the first case they are rather miserable then vicious ; so in this they are rather fortunate then vertuous : and they may be commended as we praise a fair face , or a strong arm , an athletick health , or a good constitution ; and it is indeed a very good disposition and a facilitation of a vertuous choice . but , . this virtual judgement , which is nothing but nature confirm'd by accidents , is not a state of good by which a man is acceptable to god. neither is it a sufficient principle of a good life , nor indeed of the actions of its own kinde . . not of good life , because it may be in a single instance ; and it can never be in all . the man that is good natur'd , that is , naturally meek , and loving , goes the furthest upon this account ; but without the conjunction of other vertues it is a great way off from that good state whither naturally it can but tend and incline : and we see some good things are made to serve some evil ; and by temperance , and a moderate diet , some preserve their health , that they may not preserve their chastity : and they may be habitually proud , because they are naturally chast : and then this chastity is no virtue , but a disposition and an aptness onely . in this sense that of s. james may be affirmed , he that offends in one , is guilty of all ; that is , if his inclinations , and his accidentally acquird habits be such as to admit a mixture , they are not genuine and gracious : such are these that are the effects of a nature fitted towards a particular virtue . it must be a higher principle that makes an intire piety ; nature and the habits growing upon her stock , cannot doe it . alexander was a continent prince , and the captive beauties of persia were secur'd by it in their honours ; but by rage he destroyed his friend , and by drunkenness he destroyed himself . . but neither is this virtual judgement a sufficient principle of the actions of its own kinde ; for this natural strength is nothing but an uneasiness and unaptness to suffer by common temptations ; but place the man where he can be tempted , and this good disposition secures him not , because there may be something in nature bigger then it . it remains then , that to the constitution of a right and sure conscience , there is requir'd a formal judgement , that is , a deliberation of the understanding , and a choice of the wi●l , that being instructed , and this inclined by the grace of god : tantóque laudabilior munificentia nostra fore videbatur , quòd ad illam non impetu quodam sed consilio trahebamur , said secundus : then it is right and good , then when it is not violent , necessary , or natural , but when it is chosen . this makes a right and sure conscience , because the grace of god hath an universal influence into all the course of our actions . for he that said , doe not kill , said also , doe not steal : and if he obeys in one instance , for that reason must obey in all , or be condemn'd by himself , and then the conscience is right in the principle and fountain , though defil'd in the issue and emanation . for he that is condemn'd by his own conscience , hath the law written and the characters still fair , legible , and read ; but then the fault is in something else ; the will is corrupted . the summe is this : it is not enough that the conscience be taught by nature , but it must be taught by god , conducted by reason , made operative by discourse , assisted by choice , instructed by laws and sober principles : and then it is right , and it may be sure. rule . when two motives concurre to the determination of an action , whereof one is vertuous , and the other secular , a right conscience is not prejudic'd by that mixture . he that fasts to punish himself for his sins , and at the same time intends his health , though it will be very often impossible for him to tell himself which was the final and prevailing motive and ingredient into the perswasion , yet it is no detriment to his conscience ; the religious motive alone did suffice to make it to be an act of a good conscience ; and if the mix●ure of the other could change this , it could not be lawful to use , or in any degree to be perswaded by the promises of those temporal blessings which are reco●ded in both testaments , and to which there is a natural desire , and proper inclination . but this also is with some difference . . if the secular ingredient be the stronger , it is in the same degree as it prevails over the vertuous or religious , a diminution of the worthiness of the action ; but if it be a secular blessing under a promise , it does not alter the whole kinde of the action . the reason is this : because whatever god hath promised , is therefore desirable and good , because he hath promised it , or he hath promised it because it is of it self good , and useful to us ; and therefore whatever we may innocently desire , we may innocently intend : but if it be mingled with a religious and spiritual interest , it ought not to sit down in the highest place , because a more worthy is there present , lest we be found to be passionate for the things of this life , and indifferent for god and for religion . . if the secular or temporal ingredient be not under a promise , and yet be the prime and chief motive , the whole case is altered : the conscience is not right , it is natural inclination , not conscience , it is sense or interest , not duty . * he that gives alms with a purpose to please his prince , who is charitable and religious , although his purpose be innocent , yet because it is an end which god hath not encouraged by propounding it as a reward of charity the whole deliberation is turn'd to be a secular action , and passes without a reward . our blessed saviour hath by an instance of his own , determin'd this case . when thou makest a feast call not the rich , who can make thee recompence , but call the poor , and thou shalt have reward in heaven . to call the rich to a feast is no sin , but to call them is to lose the reward of charity , by changing the whole nature of the action from charity to civility , from religion to prudence . and this hath not other exception or variety in it , but when the mixture is of a thing that is so purely natural , that it is also necessary : thus to eat upon a festival day to satisfy a long hunger , to be honestly imployed to get a living , doe not cease to be religious , though that which is temporal be the first and the greatest cause of the action or undertaking . but the reason of this difference ( if any be apprehended ) is because this natural end is also a duty , and tacitly under a promise . quest. it is usually requir'd , that all that enter into the holy offices of the ministery should so primely and principally design the glory of god , that all other considerations should scarce be ingredients into the resolution , and yet if it be inquired how far this is obligatory , and observe how little it is attended to in the first preparations to the order , the very needs of most men will make the question material . but i answer to the question , in proportion to the sense of the present rule . . where ever a religious act by gods appointment may serve a temporal end and a spiritual , to attend either is lawful ; but it is still more excellent , by how much preference and greater zeal , we more serve the more excellent . therefore although it be better to undertake the sacred function wholly for ends spiritual , yet it is lawful to enter into it with an actual design to make that calling the means of our natural and necessary support . the reason is : because it is lawfull to intend what god hath offered and propounded . the end which god hath made , cannot be evil , and therefore it cannot be evil to choose that instrument to that end , which by gods appointment is to minister to that end . now since god hath ordained that they who preach the gospel should live of the gospel , it cannot be unlawful to design that in order to this . . if our temporal support and maintenance be the first and immediate design , it makes not the whole undertaking to be unlawful . for all callings , and all states , and all actions , are to be directed or done to the glory of god ; according to that saying of s. paul , whether ye eat or drink , or whatsoever ye doe , all to the glory of god : and that one calling should be more for gods glory then another , is by reason of the matter and imployment ; but in every one , for its portion still , gods glory must be the principal , and yet no man questions but it is lawful for any man to bring his son up to the most gainful trade , if in other things there be no objection : and therefore why this may not be the first moving consideration in the susception of , or designation to the calling ecclesiastical , cannot have any reason in the nature of the thing : for if in all things gods glory must be the principal end , and yet in some callings the temporal advantage is the first mover , then it may be so in all ; the intention of gods glory notwithstanding : for if it hinders not in that , it hinders not in this . but yet , . it is a great imperfection actually to think of nothing but the temporal advantages , of which god hath in that calling made provisions ; but i say , it is not always a sin to make them the first mover in the designing the person to that calling . but therefore this is onely tolerable in those persons , who at great distance design the calling ; as when they first study to make themselves capable of it , then it is tolerable , because they are bound to provide for themselves in all just ways , and standing at so great distances from it , cannot behold the beauties which are in interiori demo ; the duty which is on them , is to doe that which is their proper work , that is , to fit themselves with abilities and skill to conduct it , and therefore their intention must be fitted accordingly , and move by the most powerful and prevailing motive , so it be lawful . he that applies himself to learn letters , hath an intention proportionable to his person and capacity when he first enters , and as he grows in powers , so must he also in purposes ; so that as he passes on to perfection , he may also have intentions more noble and more perfect : and a man in any calling may first design to serve that end that stands next him , and yet when he is possest of that , look on further to the intention of the thing , and its own utmost capacity . but therefore , . whoever does actually enter into orders , must take care that his principal end be the glory of god , and the good of souls . the reasons are these : . because no man is fit for that office , but he that is spiritual in his person , as well as his office : he must be a despiser of the world , a light to others , an example to the flock , a great denier of himself , of a celestial minde , he must minde heavenly things ; with which dispositions it cannot consist , that he who is called to the lot of god , should place his chief affections in secular advantages . . this is that of which the apostle was a glorious precedent , we seek not yours , but you ; for the parents lay up for the children , not children for their parents : meaning , that between the spiritual and the natural paternity , there is so much proportion , that when it is for the good of the children , they must all quit their temporal advantages ; but because this is to be done for the spiritual , it follows , this must be chief . and this i suppose is also enjoyned by another apostle , feeding the flock of god , not for filthy lucre sake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , but of a prompt , ready minde ; a minde moved by intrinsick arguments of fair design , not drawn by the outward cords of vanity and gain . . the work of the calling being principally and immediately for the good of souls , and for the glory of god , it cannot be pursued as the nature of the work requires , if that be not principally intended , which is principally to be procured ; all that which is necessary in order to it must also be taken care of : thus the ministers of religion may attend their health , and must look to their necessary support , and may defend themselves against all impediments of their offices in just and proportionable ways : but because all these have further purposes , although they standing nearest may be first regarded by an actual care , at some times , and in some circumstances , and by actual attention ; yet habitually , and principally , and constantly , the glory of god , and the good of souls must be in the heart , and in the purpose of every action . but the principality and preheminence of this intention is no otherwise to be judged of , either by our selves or others , then by these following significations . . no man can in any sense principally , that is , as he ought , intend the good of souls , who enters into the sacred ministery without those just measures of preparation and disposition , which are required by the church , and the nature of the thing it self ; that is , that he be well instructed in the holy scriptures , and be fit to teach , to exhort , to reprove . for he who undertakes a work which can serve gods ends and his own in several capacities , and is not sufficiently instructed to serve the ends of god , it is apparent that what he undertakes is for his own end . . his intentions cannot be right , who by any indirect arts does enter , for that which does not begin at god , cannot be for god : non enim ambitione , vel pretio , sed probatae vitae & disciplinarum testimonio , ad honoris & sacerdotii insignia oportet promoveri , said the emperour theodosius . he therefore who symoniacally enters , fixes his eye and heart upon that which he values to be worth money , not upon the spiritual imployment , between which and money there can be no more proportion , then between contemplation and a cartrope ; they are not things of the same nature ; and he that comes into the field with an elephant , cannot be supposed to intend to hunt a hare : neither can he be supposed to intend principally the ministery of souls , who comes to that office instructed onely with a bag of money . . he may be supposed principally to intend the ministery of souls , and in it the glory of god , who so attends to the execution of his office , that it doe really and sufficiently minister to the thing . for since the calling is by god really designed to that end , and if the ministers be not wanting to themselves , they are sufficiently enabled and assisted to that purpose ; he that zealously and wisely ministers in the office , hath given a most real testimony of his fair intention , because he does that thing so as those intentions onely can be effected . the thing it self is sufficient for the end if god blesses it ; he therefore that does the thing , does actuate the intention of god , and sanctifies his own : but this is to be understood with the addition of the following caution . . he may be confident that his intentions for gods glory and the good of souls are right and principal , who so conjoyns his other lesser ends with the conduct of the greater , that they shall always be made to give place to the greater . that is , who still pursues the interest of souls , and the work of his ministery , when the hopes of maintenance , or honour , or secular regards doe fail . for he that for carnal or secular regards will either quit or neglect his ministery , it is certain , his carnal or secular ends were his chief motive and incentive in the work . it was the case of demas who was s. pauls minister and work-fellow in the service of the gospel , but he left him , because he loved the present world ; concerning which , it is to be considered , that this lapse and recession of demas from the assistances of s. paul , did not proceed from that love of the wo●ld which s. john speaks of , and is criminal , and forbidden to all christians , which whosoever hath , the love of the father dwels not in him , but is to be understood of such a love , which to other christians is not unlawful , but was in those times especially ) inconsistent with the duty of evangelists , in those great necessities of the church : demas was a good man , but weak in his spirit , and too secular in his relations , but he returned to his station , and did the work of an evangelist , a while after , as appears in the epistle to the colossians and philemon ; but for the present he was too blame . for he would secure his relations and his interests with too great a caution and diligence , and leave the other , to attend this . such as now adays is too great case of our estates , secular negotiations , merchandizes , civil imployments , not ministring directly unto religion , and the advantages of its ministration . for our great king the lord jesus , hath given to all christians some imployment , but to some more , to some less , and in their own proportion they must give a return : and in a minister of the gospel , every inordination of carefulness , and every excess of attendance to secular affairs , and every unnecessary avocation from , o● neglect of his great work is criminal , and many things are excesses in them , which are not in others , because the ministerial office requires more attendance and conversation with spiritual things , then that of others . . if ever the minister of holy things , for hope or fear , for gain or interest descit his station , when he is persecuted , or when he is not persecuted , it is too much to be presumed , that he did not begin for god , who for man will quit gods service . they that wander till they finde a rich seat , doe all that they doe for the riches of the place , not for the employment : si non ubi sed●as locus est , est ubi ambules , said he in the comedy ; the calling of these men is not fixed but ambulatory : and if that which fixes them be temporal advantages , then that which moved them principally is not spiritual employment . for it is considerable , that if it be unlawful to undertake the holy calling , without a divine vocation to it , then to forsake it without a divine permission must be criminal . he that calls to come , calls to continue , where the need is lasting , and the office perpetual . but to leave the calling when the revenue is gone , to quit the altar when it hath no offering , to let the souls wander , when they bring no gifts , is to despise the religion , and to love onely the fat of the sacrifices : for the altar indeed does sanctify the gift , but not the gift the altar ; and he hath but a light opinion of an eternal crown of glory , or thinks god but an ill paymaster , that will not doe him service upon the stock of his promises , and will not feed the flock , though he have no other reward but to be feasted in the eternal supper of the lamb : who are hirelings , but they who fly when the wolf comes ? and woe be to that evangelist who upon any secular regard neglects to preach the gospel ; woe be to him , to whom it shall be said at the day of judgement , i was hungry , and my flock was hungry , and ye fed neither it nor me . but this is to be understood with these liberties : . that it be no prejudice to those ecclesiasticks , who in time of persecution , doe so attend to their ministeries , that no material part of it be omitted , or slightly performed , and yet take from it such portions of time as are necessary for their labour , or support by any just and honest imployment . thus s. paul wrought in the trade of a tent-maker , because he would not be a burthen to the church of corinth ; and when the church is stripp'd naked of her robes , and the bread of proposition are stollen from her table by souldiers , there is no peradventure but the ecclesiastical offices are so to be attended to , that the natural duty and necessity be not neglected . . that it be no prejudice to ecclesiasticks in the days of peace or war , to change their station from bishoprick to bishoprick , from church to church , where god , or the church , where charity or necessity , where prudence or obedience calls . indeed it hath been fiercely taught , that ecclesiasticks ought never , and upon no pretence to desert their church , and goe to another any more then a man may forsake his wife ; and for this a decretal of p. euaristus is pretended , and is recorded in the canon law. c. sicut vir . can. . q. . sicut vir non debet adulterare uxorem suam , it a nec episcopus ecclesiam suam , ut illam dimittat ad quam fuit sacratus : and therefore when eusebius the bishop of caesarea was called to be bishop of antioch , he refused it pertinaciously , and for it was highly commended by the emperour ; and s. hierome in his epistle to oceanus tels , in nicaenâ synodo à patribus decretum est , nè de alia in aliam ecclesiam episcopus transferatur , n● virginalis pauperculae societate contemptâ ditioris adulterae quaerat amplexus . something indeed like it was decreed by the fifteenth and sixteenth canons of the nicene councel ; and it was an usual punishment amongst the holy primitives , careat cathedrâ propriâ qui ambit alienam . but these things though they be true and right , yet are not a contradictory to the present case . for , . euaristus ( it is clear ) forbad translations and removes from church to church , ambitus causâ , for ambition or covetousness , and therefore it is by him expresly permitted in their proper cases and limits ; that is , [ in inevitabili necessitate , aut apostolicâ , vel regulari mutatione ] when there is inevitable necessity , or the command and authority of a superiour power : and yet upon perusal of the decree i finde , that euaristus his intent was , that a bishop should not thrust his church from him by way of divorce , and excommunication , and take another , as appears not onely by the corresponding part of the decree , viz. that neither must the church take in another bishop or husband upon him to whom already she is espoused ; but by the expression used in the beginning of it , dimittere ecclesiam episcopus non debet ; and it is compared to the adultery of a man that puts away his wife , and marries another ; and also it appears more yet by the gloss , which seems to render the same sense of it , and wholly discourses of the unlawfulness to excommunicate a church or a city , lest the innocent should suffer with the criminal : for when a church is excommunicated , though all those persons die upon whom the sentence fell , yet the church is the same under other persons their successors , and therefore all the way it does injustice , by involving the new arising innocents , and at last is wholly unjust by including all and onely innocent persons . but which way soever this decree be understood , it comes not home to a prohibition of our case . . as for eusebius , it is a clear case he imposed upon the good emperour , who knew not the secret cause of eusebius his denial to remove from caesarea to antioch . for he having engaged the emperour before time to write in his behalf , that he might be permitted to enjoy that bishoprick , was not willing to seem guilty of levity and easiness of change . but that was not all , he was a secret favourer of the arrians , and therefore was unwilling to goe to that church where his predecessor eustathius had been famous for opposing that pest . . to that of s. jerome out of the nicene council , i answer , that the prohibition is onely of such , as without authority , upon their own head , for their own evil purposes , and with injury to their own churches did it : and of covetousness it is , that s. jerome notes and reproves the practice : to despise our charge because it is poor , is to love the money more then the souls , and therefore this is not to be done by any one of his own choice ; but if it be done by the command or election of our superiour , it is to be presumed it is for the advantage of the church in matter of direct reason , or collateral assistance , and therefore hath in it no cause of reproof . and to this purpose the whole affair is very excellently stated by the . canon of the apostles ; a bishop must not leave his own parish or diocess , and invade that of another man , nisi forte quis cum rationabili causa compellatur , tanquam qui possit , ibidem constitutus plus lucri conferre , & in causa religionis aliquid profectûs prospicere . if there be a reasonable cause he may ; and the cause is reasonable , if by going he may doe more good , or advantage to religion : but of this he is not to be judge himself , but must be judged by his superiours ; & hoc non à semetipso pertentet , sed multorum episcoporum judicio , & maxima supplicatione perficiat ; he must not doe it on his own head , but by the sentence and desire of the bishops . there needs no more to be added to this , but that if a greater revenue be annexed to another charge , and that it be in rem ecclesiae , that the more worthy person should be advanced thither , to enable his better ministeries by those secular assistances which our infirmity needs , there is nothing to be said against it , but that if he be the man he is taken for , he knows how to use those advantages to gods glory , and the good of souls , and the services of the church ; and if he does so , his intentions are to be presumed pure and holy , because the good of souls is the principal . upon the supposition of these causes , we finde that the practice of the ancient bishops and clerks in their translations was approved . origen did first serve god in the church of alexandria , afterwards he went to caesarea , to antioch , to tyre , and s. gregory nazianzen changed his episcopal see eight times . nay the apostles themselves did so : s. peter was first bishop of antioch , afterwards of rome : and the necessity and utility of the churches called s. paul to an ambulatory government and episcopacy , though at last he also was fixed at rome , and he removed timothy and titus from church to church as the need and uses of the church required . but in this , our call must be from god , or from our superiours , not from levity or pride , covetousness , or negligence . concerning which , who please further to be satisfied , may read s. athanasius his epistle to dracontius , of old ; and of late , chytraeus in epistolis p . & . and conradus porta in his formalia . this onely ; if every man were indispensably tied to abide where he is first called to minister , then it were not lawful for an inferiour minister to desire the good work of a bishop ; which because it is not to be administred in the same place or charge , according to the universal discipline of the church for very many ages , must suppose that there can be a reasonable cause to change our charges , because the apostle commends that desire which supposes that change . these being the limits and measures of the rule , it would be very good if we were able to discern concerning the secrets of our intentions , and the causes of actions . it is true , that because men confound their actions and deliberations , it will be impossible to tell in many cases what motive is the principal ingredient . sed ut tunc communibus magis commodis quam privatae jactantiae studebamus , quum intentionem , effectúmque muneris nostri vellemus intelligi ; ita nunc in ratione edendi , veremur nè fortè non aliorum utilitatibus , sed propriae laudi servisse videamur . it is hard for a wise and a gallant man , who does publick actions of greatest worthiness deserving honour , to tell certainly whether he is more pleased in the honours that men doe him , or in the knowledge that he hath done them benefits . but yet in very many cases , we may at least guess probably which is the prevailing ingredient , by these following measures ; besides those which i have noted and applied to the special case of undertaking the calling ecclesiastical . signes of difference , whereby we may in a mixt and complicated intention , discern which is the principal ingredient . . whatsoever came in after the determination was made , though it adde much the greater confidence , and makes the resolution sharper and more active , yet it is not to be reckoned as the prevailing ingredient ; for though it adde degrees , yet the whose determination was perfected before . the widow fulvia was oppressed by attillius ; she complains to secundus the lawyer . he considers whether he should be advocate for his friend attilius , or for the oppressed fulvia ; and at last determines on the side of piety and charity , and resolves to releeve the widow , but with some abatement of his spirit and confidence , because it is against his friend : but charity prevails . as he goes to court he meets with caninius , who gloriously commends the advocation , and by superadding that spurre made his diffidence and imperfect resolution , confident and clear . in this case the whole action is to be attributed to piety , not to the love of fame ; for this onely added some moments , but that made the determination . . when the determination is almost made , and wants some weight to finish it , whatsoever then supervenes and casts the scales , is not to be accounted the prevailing ingredient , but that which made most in the suspension and time of deliberation , and brought it forward . it is like buying and selling : not the last maravidis that was stood upon was the greatest argument of parting with the goods ; but that farthing added to the bigger summe , made it bigge enough : and a childs finger may thrust a load forward , which being haled by mighty men stands still for want of a little assistance . . that is the prevailing ingredient in the determination which is most valued , not which most pleases ; that which is rationally preferred , not that which delights the senses . if the man had rather lose the sensual then , the intellectual good , though in that his fancy is more delighted , yet this is the stronger , and greater in the divine acceptance , though possibly in nature it be less active , because less pleasing to those faculties , which whether we will or no , will be very much concerned in all the entercourses of this life . * he that keeps a festival in gratitude and spiritual joy to doe god glory , and to give him thanks , and in the preparation to the action is hugely pleas'd by considering the musick , the company , the festivity and innocent refreshments , and in his fancy , leaps at this but his resolution walks on by that , hath not spoil'd the regularity of his conscience by the intertexture of the sensual with the spiritual , so long as it remains innocent . for though this flames brightest , yet the other burns hottest , and will last longer then the other . but of this there is no other sign , but that first we be infinitely careful to prescribe measures and limits to the secular joy , that it may be perfectly subordinate to , and complying with the spiritual and religious : and secondly , if we are willing to suppress the light flame , rather then extinguish the solid fire . . then the holy and pious ingredient is overpowred by the mixture of the secular , when an instrument toward the end is chosen more proportionable to this , then to that . caecilius to doe a real not a phantastick benefit to his tenants , erected a library in his villa , and promised a yearly revenue for their childrens education , and nobler institution : and thus farre judgement ought to be made , that he intended piety rather then fame ; for to his fame , plays and spectacles would ( as the roman humour then was ) have served better : but when in the acting his resolution he prais'd that his pious purpose , and told them he did it for a pious , not a vainglorious end , however the intention might be right , this publication was not right : but , when he appointed that anniversary orations should be made in the praise of his pious foundation , he a little too openly discovered what was the bigger wheel in that motion . for he that serves a secret piety by a publick panegyrick , disorders the piety by dismantling the secret : it may still be piety , but it will be lessen'd by the publication ; though this publication be no otherwise criminal , then because it is vain . meminimus quanto majore animo honestatis fructus in conscientia quàm in fama reponatur . sequi enim gloria non appeti debet : nec si casu aliquo non sequatur , idcirco quod gloriam meruit minus pulchrum est : hi verò qui benefacta suae verbis adornant , non ideò praedicare quia fecerint , sed ut praedicarent , fecisse creduntur ; which is the very thing which i affirm in this particular . if the intermediate or consequent actions serve the collateral or secular end , most visibly it is to be supposed , that this was the greater motive , and had too great an influence into the deliberation . but because the heart of man is so intricate , trifling , and various , in most cases it must be sufficient for us to know , that if the mixture be innocent , the whole deliberation is secur'd in the kinde of it , and for degrees we must doe as well as we can . but on the other side , if the secular end mixt with the spiritual , and religious , the just and the honest , be unlawful , and yet intended , though in a less degree , though but accidentally and by an after consent ; the conscience is neither sure nor right , but is dishonour'd and defil'd : for the whole deliberation is made criminal by mingling with forbidden purposes . he that takes up arms under his prince in a just warre , and at the same time intends revenge against his private enemy , casually engag'd on the adverse party , loses the reward of his obedience , and changes it for the devillish pleasures of revenge . concerning the measure and conduct of our intentions , there are some other things to be said , but because they are extrinsecal to the chief purpose of this rule , they are properly to be considered under their own head . rule . an argument not sufficient nor competent , though it doe perswade us to a thing in it self good , is not the ground of a right , nor a sufficient warrant for a sure conscience . he that goes to publick prayers because it is the custome , or communicates at easter to avoid a censure , hath done an act in it self good , but his motive was neither competent , nor sufficient to make the action religious , or to manifest and declare the conscience to be sure and right . for conscience is the repository of practical reasons : and as in civil actions , we count him a fool who wears clothes onely because they cost him nothing , or walks because he would see his shadow move upon the wall : so it is in moral . when the reason in incompetent , the action is by chance , neither prudent , nor chosen , alterable by a trifle , tending to a cheap end , proceeding by a regardless motion : and conscience might as well be seated in the fancy , or in the foot , as in the understanding , if its nature and proper design were not to be conducted with reasons proportionable to such actions which tend to an end perfective of man , and productive of felicity . this rule is so to be understood , that it be not requir'd of all men to have reasons equally good for the same determinations , but sufficient and reasonable in themselves , and apt to lead them in their proper capacities and dispositions , that is , reasons proportionable to that kinde of things in which the determination is instanc'd , viz. a religious reason for an action of religion ; a prudent reason for a civil action : but if it be in its proper kinde , it is sufficient if it be probable , provided always , that it makes a sure minde , and a full perswasion . he that beleeves christian religion , because the men are charitable and chast , and so taught to be , and commanded by the religion , is brought into a good place by a single taper ; but he came in by no false light , and he is there where he ought to be . he did not see the way in so brightly as s. paul did , who was conducted in by an angel from heaven , with a bright flame in his hand ; but he made shift to see his way in : and because the light that guided him came from heaven , his conscience was rightly instructed , and if it perswaded him heartily , his conscience is as sure as it is right . quest. upon the account and consequence of this rule it is proper to inquire , whether it be lawful , and ingenuous to goe about to perswade a man to the beleef of a true proposition , by arguments with which himself is not perswaded , and which he beleeves are not sufficient ? the case is this : girolami a learned priest of ferrara , finds that many of his parishioners are infected with judaism , by reason of their conversation with the jewish merchants . he studies the jewish books to discover the weakness of their arguments , and to convince them upon their own grounds . but finding his parishioners mov'd onely by popular arguments , and not capable of understanding the secrets of the old prophets , the synchronisms , nor the computation of daniels weeks , the infinite heaps of reasons by which christianity stands firm in defiance of all pretensions to the contrary ; sees it necessary to perswade them by things as easy as those are by which they were abus'd . but then he considers ; if they were by error led into error , it is not fit that by error also they should be led out of it into truth : for god needs not to be served with a lie , and evil must not be done that good may be thence procured . but if i goe by a false argument to cozen them into truth , i tell a lie to recover them from a lie , and it is a disparagement to the cause of god , that it must be supported by the devil . but having discours'd thus farre , he considers further ; every argument which i am able to answer , i know cannot conclude in the question ; for if it be to be answered , it is at most but a specious outside of reason ; and he that knows this , or beleeves it so , either must not use that instrument of perswasion , or if he does , he must resolve to abuse the mans understanding before he can set it right : and this he beleeves to be against the honour of truth , and the rules of charity , and the simplicity and ingenuity of the spirit of a christian. to this question i answer by several propositions . . it is not lawful to tell a lie for god and for truth ; because god will not be served by that which he hates , and there are no defects in truth which need such violent remedies . therefore girolami might not to perswade his judaizing parishoners tell them a tale of a vision , or pretend a tradition which is not , or falsify a record , because these are direct arts of the devil , this is a doing evil for a good end : and every single lie is equally hated by god , and where there is a difference , it is made by complication , or the mixing of something else with the lie : and because god hath created and communicated to mankinde , not onely sufficient but a bundant justifications of whatsoever he hath commanded us to beleeve , therefore he hates infinitely to have his glorious oeconomy of faith and truth to be disordered and discomposed by the productions of hell . for every lie is of the devil . . it is lawful to use an argument cui potest subesse falsum , such which i know is not certain , but yet i actually beleeve it to be true . that is though the argument be not demonstrative but probable onely , yet i may safely use it , if i beleeve my self to be on the right side of the probability . for a real truth , and a supposed truth are all one as to the innocence of my purposes . and he that knows how little certainty there is in humane discourses , and how we know in part , and prophesie in part , and that of every thing whereof we know a little , we are ignorant in much more , must either be content with such proportions as the things will bear , or as himself can get , or else he must never seek to alter or to perswade any man to be of his opinion . for the greatest part of discourses that are in the whole world , is nothing but a heap of probable inducements , plausibilities , and witty entertainments : and the throng of notices is not unlike the accidents of a battel , in which every man tels a new tale , something that he saw , mingled with a great many things which he saw not , his eyes and his fear joyning together equally in the instruction and the illusion , these make up the stories . and in the observation of things , there is infinitely more variety then in faces , and in the contingencies of the world . let ten thousand men read the same books , and they shall all make several uses , draw several notes , and understand them to several effects and purposes . knowledge is infinite , and out of this infinity every one snatches some things real , and some images of things ; and there are so many cognoscitive faculties above and below , and powers ministring to knowledge , and all these have so many ways of being abused , or hindred , and of being imperfect ; and the degrees of imperfection , positive , and privative , and negative , are also themselves absolutely so infinite , that to arrive at probabilities in most thinges is no small progression . but we must be content to make use of that , both for our selves and others . upon this account we may quote scriptures to those senses which they can well serve in a question , and in which they are us'd by learned men , though we suppose the principal intention be of a different thing , so it be nor contrary . for all learned men know that in scripture many sayings are full of potential significations , besides what are on the face of the words , or in the heart of the design : and therefore although we may not alledge scriptures in a sense contrary to what we beleeve it meant ; yet to any thing besides its first meaning , we may , if the analogy will bear it ; and if by learned men it be so used , that is in effect , because for ought we know it may be so indeed . . if a man suppose his arguments sufficient and competent to perswade , though they be neither fitting to perswade , nor at all sufficient , he may yet lawfully use them . for in this case though himself be deceived , yet because it is upon the strength of those arguments he relies , he can be tied to use no better then he hath : and since his conscience is heartily perswaded , though it be in error , yet that which follows that perswasion is innocent ( if it be not mingled with design ) though it may be that which went before was not so . . in the perswasion of a truth , it is lawful to use such arguments whose strength is wholly made prevailing by the weakness of him that is to be perswaded . such as are arguments ad hominem , that is , proportionable to the doctrines , customes , usages , beleef , and credulity of the man. the reasons are these : . because ignorant persons are not capable of such arguments as may demonstrate the question ; and he that goes about to draw a child to him , may pull him by the long sleeve of his coat , and need not to hire a yoke of oxen. . that which will demonstrate a truth to one person , possibly will never move another . because our reason does not consist in a mathematical point : and the heart of reason , that vital and most sensible part , in which onely it can be conquered fairly , is an ambulatory essence , and not fixed ; it wanders up and down like a floating iland , or like that which we call the life bloud ; and it is not often very easy to hit that white by which onely our reason is brought to perfect assent : and this needs no other proof but our daily experience , and common notices of things . that which at one time is not regarded , at another time is a prevailing motive ; and i have observed that a discourse at one time hath been lightly regarded , or been onely pleasing to the ear , which a year or two after hath made great impressions of piety upon the spirit of the hearers . and therefore , that i can answer the argument , it is not enough to make me think it necessary to lay it aside or to despise it ; there may be something in him that hears me , that can make the argument to become perfect and effectual ; and the want of that it may be in me , makes me apt to slight it . and besides that some pretended answers are illusions rather then solutions it may be , that beyond my answer , a wiser man may make a reply , and confirm the argument so as i know not : and therefore if it be truth you perswade , it were altogether as good , and i am sure much more easy to let the man you perswade , enter at the first and broadest gate of the true proposition , then after having pass'd thorough a great many turnings and labyrinths , at last come but to the same place where he might first have entred . there are some witty men that can answer any thing ; but suppose they could not , yet it would be impossible that men should be tied in all cases to speak nothing but demonstrations . . some men are to be wrought upon not by direct argument , but by artifices and back blows ; they are easy enough to beleeve the truth , if they could ; and therefore you must , to perswade them , remove their prejudices and prepossessions ; and to this purpose , it will not be necessary to bring those things which are proper to the question , but things accidental and extrinsecal . they who were prejudic'd at our blessed saviour because he was of galilee , needed no other argument to make them to beleeve in him , but to confute that foolish proverb , out of galilee comes no good : and yet he that from thence thinks the question of his being the messias sufficiently concluded , is very farre from understanding the effect and powers of argument . . the hindrances of beleef are seated in several faculties , in our fancy , in our will , in our appetite : now in these cases there is no way to perswade , but by arguing so as to prevail with that faculty . if any man should say that our blessed saviour is not yet come in the flesh , upon a foolish fancy that he beleeves not , that god would honour such a wicked nation with so great a glory , as that the saviour of the world should be born of them ; he needs no argument to perswade him to be a christian , but by having it prov'd to him , that it was not onely likely , but really so , and necessary it should be so , not onely for the verification of the prophecies of him , but for divers congruities in the nature and circumstances of things . here the argument is to confute the fancy onely , not the reason . . sometimes the judgement is right , but the affections are perverse ; and then , not demonstrations , but popular arguments are not onely lawful , but useful , and sufficient . for reasons of abstracted speculation move not the lower man. make the people in love with your proposition , and cause them to hate the contrary , and you have done all that they are capable of . when some divines in germany were forced for their own defence to gain the people to their party , they disputed against the absolute decree of reprobation , by telling them that their adversaries doctrine did teach that god did drag the pretty children from their mothers breasts , and throw many of them into the eternal portion of devils : this mov'd the women , who follow reason as far as they can be made in love with it , and their understanding is oftentimes more then in their heart then in their head . and there are thousands of people , men and women , who beleeve upon no other account then this , neither can they be taught otherwise . when s. paul would perswade the jews to reason , and from laying violent hands upon him ; he was not to attempt it by offering undeniably to prove that he did well by going to the gentiles , since god had rejected the jews , excepting a remnant onely : but he perswaded them by telling them he did nothing against the law of moses and the temple . . there are some fondnesses , and strange adherencies to trifles in most people , humors of the nation , love of the advantage of their families , relations to sects , or dignities , natural sympathies and antipathies , in a correspondency to which , all those arguments which are dress'd , are like to prevail , and cannot otherwise doe it . for when a mans understanding is mingled with interest , his arguments must have something of this , or else they will never stirre that : and therefore all our arguments cannot be freed from such allays . . in all the discourses of men , not onely orators , but philosophers , and even in their severest discourses , all the good and all the wise men of the world heap together many arguments , who yet cannot suppose them all certain ; but yet they therefore innocently use them , because as there are several capacities of men to be dealt withal ; so there are several notices of things ; and that may be highly concluding , which it may be is not well represented , and therefore not fancied or observed by him that uses it ; and to another it becomes effective because he does . . the holy spirit of god himself in his entercourses with men is pleas'd to descend to our capacities , and to use arguments taken from our own principles , and which prevail more by silencing us , rather then demonstrating the thing . thus s. paul in his arguments for the resurrection uses this ; if christ be not risen , then is our preaching vain , and your faith is also vain . there are some , even too many now adays , and many more then , who would have granted both the antecedent and the consequent ; but because the corinthians disavowed the consequent , they were forced to admit the antecedent . and at last , thousands of persons could never be drawn from their error , if we might not make use of arguments , weak like their capacities , and more proportionable to their understanding then to the question . there are two cautions to be added to make the rule perfect : . that if the disciple relying upon his masters authority , more then his own ability to judge , ask the doctor , whether upon his knowledge and faith that argument does evict the question ; if the doctor himself does not beleeve it , he must then put no more force upon it by his affirmation and authority then he thinks it does in nature bear ; but must give prudent accounts of the whole question in compliance to the present necessity of the demander . of the same consideration it is , when a question being disputed between two parties , the standers by expect the truest and most proper account of things . in this case , all openness and ingenuity is to be used according to our own sense of things , not according to what may comply with any mans weakness ; and the not doing so is want of ingenuity , and the worthiness of christian charity , and a perfect deceiving them who expect and desire such things as ought to be finally relied upon . . in all arguments which are to prevail by the weakness , or advantages taken from the man , he that goes about to perswade , must not say any thing that he knows to be false ; but he must comply and twist about the mans weakness , so as to be innocent all the way . let him take him that is weak and wrap him in swadling clothes , but not encompass him with snakes : but yet this hath one loose and permission that may be used . . it is lawful for a man in perswading another to a truth , to make use of a false proposition , which he that is to be perswaded already doth beleeve : that is , a man may justly dispute upon the supposition , not upon the concession and granting of an error . thus s. paul disputed with the corinthians , and to induce them into a beleef of the resurrection , made use of a foolish custome among them in use , of being baptized for the dead . for the christian church hath but two sacrments , baptism and the lords supper ; at the beginning some of the christians used baptism , and in succeeding ages , they used to celebrate the lords supper for the dead , and doe to this day in the church of rome . upon this fond custome of theirs , s. paul thus argues : if there be no resurrection , then it is to no purpose that you are baptized for the dead ; but that is to purpose ( as you suppose ) therefore there is a resurrection . thus prayer for the dead , and invocation of saints , according to the principles taught in the primitive church , might have been made use of against each other . if all men are imperfect till the day of judgement , and till then enter not into heaven , then you cannot with confidence make prayers to them , who for ought you know , need your help more : but if all that die well , that is , if all that die in the lord doe instantly enjoy the beatifical vision , and so are in a condition to be prayed to , then they need not to be prayed for . as for the middle place , they in those ages knew no such thing , as men have since dream'd of . as god in some cases makes use of a prepared wickedness , though he infers none , much less does he make any to be necessary and unavoidable ; so may good men and wise make use of a prepared error , a falshood already beleev'd ; but they must neither teach , nor betray any one into it . the objections mentioned in the state of this question , are already answered in the stating the propositions . but now arises another question , and the solution will follow upon the same grounds . quest. whether it be lawful for a good end for preachers to affright men with panick terrors , and to create fears that have no ground ; as to tell them if they be liars , their faces will be deformed ; if they be perjur'd , the devil will haunt them in visible shapes ; if they be sacrilegious , they shall have the leprosy ; or any thing whereby weak and ignorant people can be most wrought upon ? i answer briefly : . there are terrors enough in the new testament to affright any man from his sins , who can be wrought upon by fear : and if all that moses and the prophets say , and all that christ and his apostles published be not sufficient , then nothing can be . for i am sure , nothing can be a greater , or more formidable evil then hell ; and no terrors can bring greater affrightment , then those which are the proper portion of the damned . but the measures of the permission and liberty that can be used , are these : . a preacher or governour may affright those that are under them , and deterre them from sin , by threatning them with any thing which probably may happen . so he may denounce a curse upon the estate of sacrilegious persons , robbers of churches , oppressors of priests , and widows , and orphans ; and particularly , whatsoever the widow or orphan in the bitterness of their souls doe pray , may happen upon such evil persons ; or what the church in the instruments of donation have expressed : as , to die childless ; to be afflicted with the gout ; to have an ambulatory life , the fortune of a penny , since for that he forsakes god and his religion ; a distracted minde or fancy , or any thing of this nature . for since the curses of this life and of the other are indefinitely threatned to all sinners , and some particularly to certain sins , as want is to the deteiners of tithes , a wandring fortune to church-robbers ; it is not unreasonable , and therefore it is lawful to make use of such particulars as are most likely to be effective upon the conscience of sinners . . it is lawful to affright men with the threatning of any thing that is possible to happen in the ordinary effects of providence . for every sin is against an infinite god , and his anger is sometimes the greatest , and can produce what evil he please ; and he uses to arm all his creatures against sinners , and sometimes strikes a stroke with his own hand , and creates a prodigy of example to perpetuate a fear upon men to all ages . but this is to be admitted with these cautions : . it must be done so as to be limited within those ways which need not suppose a miracle to have them effected . thus to threaten a sinner in england , that if he prophanes the holy sacrament , a tigre shall meet him in the church-yard and tear him , is so improbable and unreasonable , that it is therefore not to be done , lest the authority , and the counsel , and the threatning become ridiculous : but we have warrant to threaten him with diseases , and sharp sicknesses , and temporal death ; and the warrant is deriv'd from a precedent in scripture , gods dealing with the corinthian communicants . . he who thus intends to disswade , must in prudence be careful that he be not too decretory and determinate in the particular ; but either wholly instance in general threatnings , or with exceptive and cautious terms in the particular ; as , take heed lest such an evil happen : or , it is likely it may , and we have no security for a minute against it ; and so god hath done to others . . let these be onely threatnings , not prophesies , lest the whole dispensation become contemptible ; and therefore let all such threatnings be understood with a provision , that if such things doe not happen , the man hath not escaped gods anger , but is reserv'd for worse . god walketh upon the face of the waters , and his footsteps are not seen ; but however , evil is the portion of the sinner . . in all those threatnings which are according to the analogy of the gospel , or the state of things and persons with which we have entercourse , we may take all that liberty that can by apt instruments concurre to the work of god ; dressing them with circumstances of terror and affrightment , and representing spiritual events by metaphors , apologues and instances of nature . thus our blessed lord expressing the torments of hell , signifies the greatness of them by such things which in nature are most terrible ; as brimstone and fire , the worm of conscience , weeping and wailing , and gnashing of teeth . but this i say must ever be kept within the limits of analogy to what is reveal'd , and must not make excursions to extraregular and ridiculous significations . such as is the fancy of some divines in the romane church , and particularly of cornelius à lapide , that the souls of the damned shall be roll'd up in bundles like a heap and involv'd circles of snakes , and in hell shall sink down like a stone into the bottomeless pit , falling still downward for ever and ever . this is not well ; but let the expressions be according to the proportions of what is reveal'd . the divines in several ages have taken great liberty in this affair , which i know no reason to reprove , if some of their tragical expressions did not , or were not apt to pass into dogmatical affirmatives , and opinions of reality in such inventions . . if any extraregular example hath ever happened , that may be made use of to affright men from the same or the like sins , and so pass into a regular warning . thus , though it but once happened , that god punished rebellion by causing the earth to open and swallow up the rebels against their prince and priest , moses and aaron , that is , it is but once recorded in holy scripture ; yet god hath the same power now , and the same anger against rebellion ; and as he can , so we are not sure that he will not oftentimes doe the same . whatsoever hath happ'ned and can happen , we ought to fear lest in the like cases it should happen . and therefore this is a proper instrument of a just fear , and apt rightly to minister to a sure and a right conscience . . if any prodigy of accident and judgement hath happened , though it be possible it may be done for the manifestation of the divine glory , yet because it is ten thousand to one , but it is because of sin too ; this may be made use of to affright sinners , although there be no indication for what sin that judgement happened . thus the ruine of the greek monarchy finished upon the day of pentecost : the fearful and prodigious swallowing up the cities of the colossians and laodiceans ; the burning towns and villages by eruption of fire from mountains ; the sudden cataracts of water breaking from the indian hills ; the sudden deaths and madness of many people ; the horrible ruine and desolation of families and kingdomes , may be indifferently used and propounded to all sorts of persons , where there is need of such violent courses : and provided that they be charitably and prudently applied , may effect fear and caution in some sinners , who otherwise would be too ready for gaieties and unsafe liberties . . to children and fools , and all those whose understanding is but a little better , it hath been in all ages practised , that they be affrighted with mormoes and bugbears , that they may be cozen'd into good . but this is therefore permitted , because other things which are real , certain , or probable , cannot be understood or perceiv'd by them : and therefore these things are not to be permitted , where it can well be otherwise . if it cannot , it is fit that their understandings should be conducted thither where they ought to goe , and by such iustruments as can be useful . rule . a conscience determin'd by the counsel of wise men , even against its own inclinations , may be sure and right . for in many cases the counsel of wise men is the best argument ; and if the conscience was first inclined by a weaker , every change to a better is a degree of certainty : in this case , to persist in the first inclination of conscience , is obstinacy , not constancy : but on the other side , to change our first perswasion when it is well built , for the counsel of men of another perswasion , though wiser then our selves , is levity , not humility . this rule is practicable onely in such cases where the conscience observes the weakness of its first inducement , or justly suspects it , and hath not reason so much to suspect the sentence of wiser men . how it is further to be reduc'd to practice , is more properly to be considered in the third chapter , and thither i referre it . rule . he that sins against a right and a sure conscience , whatever the instance be , commits a great sin , but not a double one . his sin is indeed the greater , because it is less excusable and more bold . for the more light there is in a regular understanding , the more malice there is in an irregular will. if i had not come to them ( said christ ) they had not had sin ; but now have they no cover for their sin : that is , because they are sufficiently taught their duty . it is not an aggravation of sin , barely to say , it was done against our conscience : for all sins are so , either directly or indirectly , mediately or immediately , in the principle or in the emanat on . but thus ; the more sure and confident the conscience is , the sin receives the greater degree . it is an aggravation of it , that it was done against a clear light , and a full understanding , and a perfect , contrary determination . but even then it does not make it to be a distinct sin . whatsoever is not of faith is sin ( said the apostle ) but he did not say it was two . it is a transcendent passing upon every sinful action , that it is against a known law , and a contrary reason and perswasion ; but if this could make the act to be doubly irregular , by the same reason , every substance must be two , viz. by having a being , and a substantial being . and the proper reason of this is , because the conscience obliges and ties us by the band of the commandement , the same individual band , and no other . the conscience is therefore against the act , because the commandement is against it ; the conscience being gods remembrancer , the record , and the register of the law. a theef does not sin against the law and the judge severally ; neither does the magistrate punish him one way , and the law another . the conscience hath no law of its own , but the law of god is the rule of it . therefore where there is but one obligation to the duty , there can be but one deformity in the prevarication . but , in sins where there is a double formality , there indeed in one action there may be two sins , because there is a double law : as he that kills his father sins twice , he is impious and unjust ; he breaks the laws of piety and justice ; he sins against the fifth and the sixth commandements at once ; he is a murderer , and he is ungrateful , and he is impious . but in sins of a single nature there is but a single relation . for the conscience and the law is the rule and the parchment ; and he that sins against the one , therefore also sins against the other , because they both terminate but one relation . but although he does not commit two sins , yet he commits one great one , there being nothing that can render an action culpable or imputable in the measures of justice , but its being a deviation from , or a contradiction to the rule . it is against my conscience , that is , against my illuminated and instructed reason , therefore it is a sin : this is a demonstration , because it is against god , and against my self ; against my reason , and his illumination ; and that is , against all bands divine and humane . quest. but then what shall a judge doe , who knows the witnesses in a criminal cause to have sworn falsly ? the case is this : conopus a spartan judge , walking abroad near the gardens of onesicritus , espies him killing of his slave asotus ; who to palliate the fact , himself accuses another of his servants [ orgilus ] and compell'd some to swear it as he affirm'd . the process was made , advocates entertain'd by onesicritus , and the poor orgilus convict by testimony and legal proof . conopus the judge knows the whole process to be injurious , but knows not what to doe , because he remembers that he is bound to judge according to allegation and proof , and yet to doe justice and judgement , which in this case is impossible . he therefore inquires for an expedient , or a peremptory resolution on either hand : since he offends against the laws of sparta , the order of law and his own life , if he acquits one who is legally convicted ; and yet if he condemnes him whom he knows to be innocent , he sins against god , and nature , and against his own conscience . that a judge not onely may , but is oblig'd to proceed according to the process of law , and not to his own private conscience , is confidently affirmed by aquinas , by his master , and by his scholars , and of late defended earnestly by didacus covaruvias a learned man indeed and a great lawyer ; and they doe it upon this account : . for there is a double person or capacity in a judge ; he is a private person , and hath special obligations and duties incumbent upon him in that capacity ; and his conscience hath a proper information , and gives him laws , and hath no superiour but god : and as he is such an one , he must proceed upon the notices and perswasions of his conscience , guided by its own measures . but as he is a judge , he is to doe the office of a judge , and to receive information by witnesses and solemnities of law , and is not to bring his own private conscience to become the publick measure . not attilius regulus , but the consul must give sentence : and since he is bound to receive his information from witnesses , as they prove , so the law presumes ; whose minister because he is , if there be any fault , it is in the law , not in the judge , and in this case , the judge does not goe against his conscience , because by oath he is bound to goe according to law. he indeed goes against his private knowledge ; but that does not give law to a judge , whose knowledge is to be guided by other instruments . * and it is here as in case of execution of sentences , which is another ministery of law. ordinarius tenetur obsequi delegato , etsi sciat sententiam illam injustam , exequi nihilominùs tenetur eandem , said innocentius iii. the executioner is not to refuse his office , though he know the judge to have condemned an innocent ; for else he might be his judges judge , and that not for himself alone , but also for the publick interest . for if an executioner upon his perswasion that the judge did proceed unjustly against the life of an innocent , shall refuse to put him to death , he judges the sentence of the judge over again , and declares publickly against it , and denies to the commonwealth the effect of his duty : so does a judge , if he acquits him whom the law condemnes , upon the account of his private knowledge . * it is like speaking oracles against publick authority from a private spirit . * which thing if it were permitted , the whole order and frame of judicatures would be altered , and a door opened for a private and an arbitrary proceeding : and the judge if he were not just , might defame all witnesses , and acquit any criminal , and transferre the fault to an innocent and unsuspected , and so really doe that which he but pretends to avoid . * and the case would be the same , if he were a man confident and opionative . for he might seem to himself to be as sure of his own reason , as of his own sense ; and his conscience might be as effectively determined by his argument as by his eyes ; and then by the same reason he might think himself bound to judge against the sentence of the law according to his own perswasion , as to judge against the forms of law , and proceedings of the court according to his own sense . * and therefore not onely in civil but in the ecclesiastical courts we finde it practised otherwise : and a priest may not refuse to communicate him whom he knows to have been absolved upon a false allegation , and unworthily ; but must administer sacraments to him according to the publick voice , not to his own private notice : for it would be intolerable , if that which is just in publick should be rescinded by a private pretence , whether materially just or no ; not onely because there are other measures of the publick and private , and that to have that overborn by this would destroy all government ; but because if this private pretence be admitted , it may as well be falsly as truly pretended : and therefore since real justice by this means cannot be secured , and that unless it were , nothing could make amends for the publick disorder , it follows that the publick order must be kept , and the private notice laid aside . * for the judge lays aside the affections of a man , when he goes to the seat of judgement ; and he lays aside his own reason , and submits to the reason of the law ; and his own will , relinquishing that to satisfy the law ; and therefore he must bring nothing of a private man with him , but his own abilities fitted for the publick . * and let no man in this case pretend to a zeal for truth and righteousness ; for since in judicatures , legal or seeming truth is all that can be secured , and with this the laws are satisfied , we are sure we may proceed upon the testimony of concurring witnesses , because they doe speak legal truth , and that being a proportionable conduct to legal persons , is a perfect rule for the conscience of a judge ; according to the words of our blessed saviour quoted out of moses law , it is written in your law , the testimony of two men is true , that is , it is to be accepted as if it were true , and proceedings are to be accordingly . in pursuance and verification of this , are those words of s. ambrose , bonus judex nihil ex arbitrio suo facit , & domesticae proposito voluntatis , sed juxta leges & jura pronunciat , scitis juris obtemperat , non indulget propriae voluntati , nihil paratum & meditatum domo defert , sed sicut audit , ità judicat . a good judge does nothing of his will , or the purpose of his private choice , but pronounces according to laws and publick right , he obeys the sanctions of the law , giving no way to his own will , he brings nothing from home prepared and deliberated , but as he hears , so he judges . this testimony is of the more value , because s. ambrose had been a judge and a ruler himself in civil affairs , and therefore spake according to the sense of those excellent laws , which almost all the civil world have since admitted . * and the thing is confessed in the parallel cases : for a judge may not proceed upon the evidence of an instrument which he hath privately perused , if it be not produc'd in court , though he by that could be inabled to doe justice to the oppressed party ; for he does not know it as a judge , but as a private man ; and though that be a distinction without a real difference of subject , yet in effect it means , that the laws doe not permit a judge to take notice of any private information , which might prove an inlet to all manner of violence and robbery . * and therefore if a priest hearing the confession of caius , understands that titius was the complice of caius his crime , he may not refuse to absolve titius , though he doe not confess the fact in which he took part with caius ; because he is to proceed by the method of that court where he sits judge . for private and personal notice is not sufficient . * and if i doe privately know that my neighbour is excommunicate , i am not bound to refuse him my society , till i know it legally ; and therefore much less may a judge doe a publick act upon private notice , when we may not doe even a private act referring to law without a publick notice . * and all this is confirm'd by the authority of ulpian , veritas rerum erroribus gestarum non vitiatur , & ideo praeses provinciae id sequatur quod convenit eum ex fide eorum quae probabuntur . the truth of things is not prejudic'd by errors in matters of fact : and therefore let the president of the province follow that which is fitting for him , proceeding by the faith of those things which shall be proved . * for since no man must judge by his own private authority , he must not judge by his own private knowledge . * and to what purpose shall be call in witnesses to give him publick information , if when they have done so , he by his private may reject the publick ? but if after all this you inquire what shall become of the judge as a man , and what of his private conscience ? these men answer ; that the judge must use what ingenious and fair artifices he can to save the innocent , or to doe justice according to truth , but yet so as he may not prevaricate the duty of a judge : he may use the prudence of a friend and a private man : let him by various and witty interrogatories , in which he may be helped by the advantage of his private knowing the secret , make ways to entrap the false witnesses , as daniel did to the two elders in the case of susanna : or let him referre the cause to the supreme power , or resign his office , or make a deputation to another , or reprieve the injur'd man , or leave a private way for him to escape , or use his power of interpretation , or finde some way to elude the unjust hand of justice , which in this case does him wrong by doing right . but if none of these ways , nor any other like them can preserve the innocent man , or the judges private conscience , he must doe justice according to law , standing upright as a publick person , but not stooping to particulars , or twisting himself by his private notices . this is the summe of what is or can be said in this opinion ; and though they speak probably and well , yet i answer otherwise , and i suppose , for reasons very considerable . therefore , to the question i answer , that a judge in this case may not doe any publick act against his private conscience ; he may not condemne an innocent whom he knows to be so , though he be prov'd criminal by false witnesses . and my reasons are these : . innocentem & justum non occides ( said god ) to slay an innocent person is absolutely and indispensably evil . upon which ground i argue ; that which is in its own nature essentially and absolutely evil , may not be done for any good , for any pretence , for any necessity , nor by any command of man. since therefore in the present case , the man is supposed innocent , he ought not to be delivered to death for any end in the world ; nor by any authority , much less for the preservation of the forms of courts , or to prevent a possible evil that may accidentally and by abuse arise ; especially since the question here is not matter of prudence or policy , but of justice and conscience ; nor yet of the publick interest , but of the judges duty ; nor at all , what the laws actually doe constitute and appoint , but what the judge may really practise . now , in all cases , if a man dies , it must be by the merit of the cause , or for some publick end . the first is not suppos'd in this question , because the man is supposed innocent ; and if the latter be pretended , it is an open profession of doing evil that good may come of it . and if it be answered , that this is true , if the man did appear to be innocent , but in law he appears otherwise . i reply , that it is true , to the law he does so , but not to the judge ; and therefore though the law can condemne him , yet she cannot doe it by that judge . he must not doe it , because it being by an unavoidable defect , or error , that the law may doe it , and if the law could be rightly informed , she would not , she could not doe it , it follows that the judge who is rightly informed can no more doe it then the law it self , if she had the same information . . to judge according to forms and processes of law , is but of humane positive right and constitution ; for the law may command a judge to proceed according to his own knowledge , if she will trust him and his knowledge : and in all arbitrary courts it is so ; and in the supreme power it is always so , if it be absolute . but not to condemne the innocent , is of divine and eternal right , and therefore cannot be prejudic'd by that which only is humane . and indeed if we look into the nature and causes of things , we shall finde , that the reason why judges are tied to forms and processes of laws , to testimonies and judicial proofs , is , because the judge is supposed not to know the matters brought before him , till they appear in the forms of law. for if a judge did know mens hearts , and the secrets of things and causes , supposing him to be honest , he were the fittest person in the world to be a judge , and can proceed summarily , and needs no witnesses . but this is the way of the divine judgement , who proceeds upon his own knowledge , though for the declaration of his justice to men , he sometimes seems to use processes , and measures of humane inquiry ; as in the case of sodome , and the like . and in proportion , if god should reveal to a judge the truth of every cause that lies before him , i think no man doubts , but he might safely proceed to judgement upon that account . this was the case of daniel and susanna . for she was convicted and proved guilty by concurrent witnesses ; god revealed the truth to daniel , and he arrested judgement upon that account . upon exam●nation of the witnesses he findes them disagree in the circumstances ; but this was no legal conviction of their falshood in the main ; but it was therefore sufficient , because daniel came in the manner of a prophet , and knew the truth from god , not by forms of law. now it matters not ( as to the justice of the proceeding ) which way the truth be known ; for the way of receiving it is but extrinsecal to the main question : and as daniel being made judge by god , might not have consented to the death of susanna , though not onely the two elders , but ten more had sworn that they had seen susanna sin : so neither can a judge , to whom god by some special act of providence in behalf of truth and innocence hath made known the matter , proceed to sentence against that knowledge , which he by divine dispensation hath received . . if a king or senate , or any supreme power receive testimony of a matter of fact concerning any of their council , whom they know to be innocent ; as if it be legally proved that sempronius robb'd a man upon the kalends of march , a hundred miles from the place where the king or senate saw him sitting all that day ; that they may not deliver him to death appears therefore because they being accountable to none but god , must judge by his measures , that is , so as to preserve the innocent , and not by those measures which mens necessity , and imperfection , and weaknesses have made regularly necessary . but that which is regularly necessary , may irregularly , and by accident in some cases be unjust , and in those , the supreme power must make provisions where it can , and it can when it knows the truth of the particular . for since the legislative power can dispense in the administration of its own laws upon particular necessities , or charity upon the affirmation and petition of him that needs it : much more must it dispense with the forms of proceedings in a case of such necessity , and justice , and charity , and that upon their own knowledges . the affirmation of the argument is , that princes and senates may , and must doe this ; that it is necessary , and therefore also just in them to doe so . the consequent of the argument is this : that therefore if private judges may not doe so , it is because they have no authority to doe so , but are compell'd by their princes to proceed by forms : and if this be all , it declares the necessity of such proceedings to be onely upon mans authority ; and so , though by law he may be bound to doe so , yet our inquiry being what he is tied to doe in conscience , the law cannot prevail above conscience , the subordinate above the superiour , there being in this case , a knowledge of the fact , and the law of god for the right . . for the case is this ; god says , thou shalt not slay the innocent , and the judge does certainly know , that the accused man is truly innocent : the conclusion is , therefore this man must not die . against this , the argument opposed is this : humane authority says , thou shalt slay him that is convicted of a fault , whether by true or false witnesses : here are witnesses which doe convict him , and i know them to be false : the conclusion is , therefore this man must die . which of these two arguments ought to prevail , i think needs not much inquiry . . and what if titius be accused for killing regulus , whom the consul at that time hath living in his house , or hath lately sent abroad ; would not all the world hoot at him , if he should deliver titius to the tormentors for killing the man whom the judge knows to be at home , it may be dressing of his dinner , or abroad gathering his rents ? but if this be so absurd ( as it is indeed extremely ) it follows that he may use his private knowledge against a false testimony that is publick . or how if he sees the fact done before him in the court ? a purse cut , or a stone thrown at his brother judge , as it happened at ludlow not many years since ? the judge proceeded to sentence upon intuition of the fact , and stayed not for the solemnities of law. or put case that there be depositions offered on both sides , for and against the innocent , either directly , or indirectly . if in this case the judges private knowledge may determine for either , it follows that his private knowledge can be admitted as the instrument of justice ; and if it may , it must : for nothing can hinder him to doe it , but because he may not . but that he may , appears in the now alledged instances . . adrianus puts another case , in which it is also without contradiction evident that private notice is to be preferred before publick solemnity where there is an error in this and none in that . the case i choose to express in this narrative . viretta a naughty woman pretends to be wife to coloro an italian gentleman , and brings a priest and witnesses whom she had suborned , to prove the marriage . the judge gives sentence for viretta , and commands coloro to pay the duties of a husband to her , and to use her as a wife . he knows the contrary , and that he is husband to vittoria morisini , and therefore pays her all his duty , and neglects the other ; and he is bound to it , because no mans error or malice can alter the laws of god , and from paying that duty which he knows is due by the laws of god , he cannot be excused by any formal error arising in the administration of the laws of man. the same is the judges case . for if the law commands him to doe an act against a known private duty , he is so to follow the duty he knows he ows to god in preserving the innocent , as coloro is bound to preserve his duty to his wife , and the judge may no more commit murder then coloro may commit adultery ; but neither of them can be rescued but by their private conscience , therefore they may use that . and there is no escape in this instance , because the subject is as much bound to submit to the sentence of the law , as the judge is to the forms of it ; and that which secures one , secures both . . the evils that may be consequent to the strict adherence to the forms and proofs of law against the judges conscience may be so great as to be intolerable , and much greater then can be supposed to be consequent to the following a certain unsolemne truth . and there is no man , but put the case so as himself and his party may be involved in ruine by false witness , and he will grant that himself is by all means to be preserved . put case a whole order of the clergy , of monks , of lawyers , should be accused falsly and oppressed by evil men , as the knights templars were accused fiercely , and so were the religious in henry the eighths time : if the king had known that the monks , and the pope had known that the templars had been innocent , no man ought to have perswaded them to condemne the guiltless . for if the king had proceeded against them to confiscation , making use of his advantage gotten by the sin of vile men , the effect had been , that he would rather have gotten money by a lie , then have done justice to the oppressed according to his conscience . and indeed because it is not to be supposed but all the world would have given sentence for themselves in their own case , it is to be supposed that the contrary opinion is but the sentence of men in prosperity , or of unexperienced scholars who care not what load they put upon others to verify their own opinion . and what christian will not condemne pilate for condemning the most holy jesus , according to the testimonies of his false accusers , and against his own conscience ? and let the case be put , that the witnesses had agreed , and proved foul things against the unspotted lamb of god , and made all clear in forms of law , and that pilate had known the lord to be innocent and injur'd , could the water in the basin have washed him clean , if he had against his conscience in compliance with the solemne perjurers have condemn'd him who was purer then the angels ? in this case the effect had been intolerable , for which no pretence of necessity , or legal formalities could have made recompence . . a law founded upon presumption binds not in the court of conscience , when the presumption is found to be an error . the law presumes that the heir entring upon an estate , if he makes not an inventory , does it to conceal the goods and defraud the creditors . but if an heir does so by negligence or ignorance , or an impertinent fear , or upon ill counsel , or be betrayed to doe so ; if the creditor knows that the goods are not sufficient , he may not in conscience take the advantage the law gives him , but is bound to doe charity and justice by the measures of his private knowledge , and not by the measures of the law to doe violence and oppression , which was the thing in question . . to the verification of the sentence of death upon an accused person there are required , . a reality of the crime . . a power in the judge . . and equity in the law. now if divers men should swear that the judge hath a competent power , nay though they threaten him with death if he does not , yet he may not exercise any such power , which himself privately knows that he hath not . so also if he knows the fact does not deserve death , though men swear it , or a higher power declare it , or another competent judge affirm it , yet a judge must not consent to it , if himself knows it to be unjust . and i have read of an excellent prince , who because he did consent to the forms and processes of law made by his senate against the bravest of his subjects , against his own conscience and knowledge , repented of it all the days of his life , and was not pardon'd for it till the day of his death ; and the first confidence he had of pardon was upon the account of s. pauls words , he that is dead is justified from sins . but then , since the defect of either of these two makes it unlawful for a judge to proceed according to the forms of law , and ties him to follow his conscience even against allegation and proof , much more must it be so if there be no reality of fact in the accused party ; because in the destitution of this , the laws themselves have no power , and therefore they can give none to a judge their minister . justis lex non est posita ; the law was not made for the innocent , but to defend them , and therefore hath no power to destroy them ; and then the judge can have none , and so cannot in that case be tied to proceed according to formalities , and therefore must proceed according to his conscience , or not at all . for , . if a law were made that a judge should be bound to condemne an innocent person , though he knows him to be so , and to be accused by calumny , and supplanted by perjury , it were an unjust law , as all men ( that i know of ) grant , and indeed must grant . for it were a law made to incourage perjurers and oppressors , to discourage innocence : a law made against the intention of laws , which is , to defend the right , and punish the wrong doer : it were a law disabling the judge to rescue the oppressed , and a law expresly disowning the cause of the afflicted : and if any judge should undertake his office upon such terms , he should openly profess that if the case happened , he would doe against his conscience . and all laws going the best way they can to finde out truth , would never disable a judge to make use of it when he had found it out , and assisted the inquiry of the laws by a fortunate discovery . for the examining of witnesses being but a means to finde out truth , cannot possibly be so adhered to , as to be preferred before the end to which it is design'd , that were as if a man should rather love to seek then finde . since therefore no law ever was , or can be so unreasonable as to decree that a judge shall not in such a case directly relieve the innocent , but proceed to his condemnation , it follows that he can have no obligation to doe so , and then the obligation of his conscience can upon no pretence be declined . the law does not intend to oblige the judge in that case , because no law can be made expresly to doe so ; he therefore being free from the law in that case , stands bound to his private conscience , without excuse . nay , the canon law expresly enjoyns that a judge should give sentence according to his own conscience , as appears in c. . de re judic . in . & in clem , . § . verùm de haeret . . suppose a judge should suborn false witnesses against an innocent ; either he is bound not to proceed according to allegation and proof , but according to his secret conscience , or else he is bound to goe on in his crime , and effect that which he had maliciously designed . for it is not enough that he is bound to disingage the witnesses and take off the subornation : for suppose the persons already appearing will not cease , lest they should be sham'd and ruin'd , but will take confidence from their crime , and perseverance from their publication , then there is no remedy for the innocent , neither can the judge rescue him from himself , nor give over sinning , unless he proceed by his private certain measures , and not by those which are false and publick . for to say he may be sorry for his fault and yet proceed in it , is to make him an hypocrite : if he confesses that he subor●d the witnesses , and yet proceed to condemne the innocent , he is ridiculous , and makes the law put on the face of tyranny and unreasonable violence and oppression . so that either he must goe on and sin to the end without remedy , or he must be admitted to proceed by his private conscience , and that in his case would be justice and penitence besides . . lastly , all laws being intended for the good of the subjects , are bound not onely to comply with their ordinary cases by ordinary provisions , but for their accidental needs by the extraordinary . and so we finde it , that all laws yeeld in particulars , when the law is injurious in the special cases , and this is the ground of all chancery , because summum jus , summa injuria ; and solomon advised well , noli esse justus nimiùm , be not over righteous ; and the j●stice of god being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gentleness and favour , equity and mercy , ours is best when we follow the best precedent ; now since no case is more favourable then the present , the laws are unjust that will not bend and stoop to the miseries of the oppressed ; and therefore the judge having no hindrance , he is tied by a double band to releeve the oppressed innocent , by his direct sentence ( where it can be admitted ) or by his open declaration , and quantum in se est , but at no hand to consent to his condemnation . i conclude therefore with that rule of the canon law , melius est scandalum nasci quàm ut veritas deseratur ; it is better that a scandal should be suffered , and an offence done to the forms and methods of judicial proceedings , then that truth should be betrayed and forsaken ; and what was said in the prophecie concerning our blessed saviour , non secundùm auditum aurium arguet , he shall not reprove according as he hears , but according as he knows , is also true of judges in this case ; they doe judge most perfectly when in truth and in defence of the innocent , they follow the pattern of the divine judgement and not the imperfection of the humane , that is , they are to judge by the eyes , not by the eares ; segniùs irritant animos demissa per aures quàm quae sunt oculis commissa fidelibus — that is a sure sentence that can rely upon ocular demonstration ; for our eyes are a better guard of innocence then the tongues of sycophants , and our consciences are surer informers then the forms of law ; and since no law hath declar'd against it , the conscience is at perfect liberty ; and yet if it were not , we are certain it is better to obey god then men ; the conscience is no mans servant , it is gods onely . conscience is gods angel : grieve not the angel lest he smite thee , doe nothing against him , lest he forsake thee . viro bono fixum in omni vita est , transversum unguem à recta conscientia non discedere , said cicero ; every good man is perfectly resolved not to depart from his right conscience a hairs bredth during his whole life . and now to the pretences which are made on the other side , there will be the less need of a reply , if we consider that they onely prove that a judge is tied to observe the forms of judicial process , and to proceed according to allegation and proof , ordinarily and regularly , as supposing that this is the best ordinary way of information , as it is most certainly . but as the law , using the best she hath , would not yet refuse a prophet from heaven , or a miracle to bring truth from her retirements , or her vail , so neither will she refuse any better way that can be offered ; but whatever the law would doe , yet the question now being concerning the judge , it is certain that the judge in the case now put , hath a surer way of evidence ; and therefore as the law , if she had a surer way of evidence , ought not to goe against so clear a light , so neither can the judge . and the arguments onely proceeding upon the usual suppositions conclude that regularly judges must doe as usually they can doe , that is , proceed according to proof , because they can have no better way , but they cannot be drawn to this extraregular and rare contingency . for though most men are brought in upon suspicion or private accusation , yet the apostle says that some mens sins are manifest , going before unto judgement : and when this happens , the judge must not goe in inquest after what he sees . and the same arguments may as well be urged against all dispensations and remissions , against favour and chancery , and destroy all equity , and all religion , as to destroy all conscience when it is certain and infallible . but i shall say something to the particulars . . it is true that a judge hath a double capacity , and he hath offices proportionable ; some as a man , some as judge ; that is , he hath some natural and essential obligations , some which are superinduc'd upon his office . and therefore i refuse to use this distinction as it is commonly used , and so made more subject to mistake and abuse . in this case the judge is not to be considered as a publick man , and a private man ; for private is as much superinduc'd as publick ; and all his other relations are as much to yeeld to his essential duty , as that of a judge : such as are the relation of a husband , of a father , of a tutor , of a master ; and amongst these , the more private is often tied to yeeld to the more publick . but therefore in this case the judge is to be considered as a judge and as a man ; and in this case the duties are sometimes disparate , but never contrary ; and when there is a dispute , the superinduc'd must yeeld to that which is original ; for whatsoever is his duty as a man , the judge may not prevaricate ; for it is the man that is the judge , in the man that office is subjected , and the office of a judge is bound upon him by the conscience of the man. if the judge had two consciences , and two real persons , then it were to be granted that they were to be served and attended to in their several callings ; but it is not so , they are but two persons in fiction of law , but materially , and to all real events , the same : it is the same conscience ministring to divers duties : and therefore as the judge is always that man , so his conscience is the conscience of that man ; and because as a man he must not goe against his conscience , so when that man is a judge he must not goe against the mans conscience , for the judge is still that man rul'd by that conscience . the essential duty of a man cannot by any superinduc'd formality be dispensed with . now to goe according to our conscience and knowledge is the essential rule and duty of a man , which he cannot put off by being a judge . the new office superinduces new obligations , but none contrary , no more then he can cease being a man by being a judge . certè prior anima quam litera , & prior sermo quàm liber , & prior sensus quàm stylus , & prior homo quàm philosophus & poëta : he is first a man , and then a philosopher , a poet , or a judge ; and that which is first cannot be prejudic'd by what is superinduc'd . and if the judge goe against the conscience of the man , pretending to doe according to the conscience of the judge , the man shall be damned , and where the judge shall then appear any child can tell . if the bishop of bayeux as earl of kent will rebel against his prince , the earl of kent shall lose his head , though the bishop of bayeux may plead his clergy . for in this there is a great mistake . to be a man and to be a judge are not to be compar'd as two distinct capacities of equal consideration . to be a bishop and to be a judge are properly such , and have distinct measures ; but to be a man is the subject of the two capacities , and cannot be laid aside as either of the other may ; and therefore the distinction is vain and sophistical , and if it could be admitted in metaphysicks ( in which yet , it appears to have an error ) yet it can never be suffered to pass to real events . this being the ground of all the contrary opinion , and being found false , the superstructure must also fall to the ground . to the special cases this i answer : . an executioner may not refuse to doe his office though the judge hath given an unjust sentence : it is true onely when the matter is dubious , or not known , or intolerable . but if the judge commands the hangman to flay a prophet alive , or to crucify christ , or to strike his king thorough with a sword , i doubt not but the adversaries themselves will think he is not obliged to obey . indeed this ought not easily to be drawn into a rule , lest such people turn it into a pretence . but if the executioner be sure , and the matter be notorious and such as cannot deceive him , his hand ought not to be upon an innocent . for as receivers are to thieves , so are executioners to unjust judges . when the fact is notorious , and the injustice evident , then it is such as all men can see it ; and then , as if there were no receivers there would be no thieves ; so if there were no executioners of unjust sentences , the judge would be apt to reverse his sentence . . now whereas it is pretended that if a private notice were admitted against publick evidence , it were like a private spirit against a publick article , and would open a way to every pretension , it would dissolve the forms of judicatures , and introduce many evils : i answer , that if all this were true , and that for this there could be no remedy , nor yet any recompence in the special cases , it would follow that the law were prudent if it did refuse to admit such a proceeding , unless she had some reason to trust the judge : but this were nothing to the judge . for the law therefore refuses his testimony , because she hath that which she presumes is better , and because she not knowing the secret follows the best way she hath . but the judge knows the secret , and he is not deceived , and he does not make pretences , for the case supposes him to speak according to his conscience ; and therefore although tht law in prudence does not beleeve him , yet he cannot but beleeve himself , and therefore in duty to god must proceed accordingly , or must not proceed at all . . neither is this like a private spirit against a publick article ; because this conscience of the judge does not impose upon the publick , who hath power to admit or to refuse his sentence ; but it is onely for himself , and although his conscience ought not to be the publick measure , yet it ought to be his own . i doe not doubt but the law may goe against the judges conscience , but the judge himself may not goe against his own . . and this we see verified in the matter of a private evidence ; for though the judge hath seen it in a chamber , yet he must not judge by it in the court , the law will not suffer him to doe so ; but yet for himself he may so farre make use of it , as to be perswaded in his conscience , and to understand on which side the right stands , and to favour it in all the ways that are permitted him . but the case here being not matter of life and death , the law hath power to dispose of estates , and the conscience of the judge is not obliged to take more care of a mans money or land then himself does , but it can be ●bl●ged to take care of mens lives when the injured person is not able . a man may give away his estate , but he may not give his life away ; and therefore he may lose his estate by such ways , by which he ought not to be permitted to lose his life . adde to this , that a judge having seen an instrument in private which could much clear the cause depending , may not upon that account proceed to sentence , because it may be the adverse party can give an answer to it , and make it invalid ; whereas in matters of fact of which the judge ●s conscious there is no uncertainty , nor fallibility . and lastly , the suffering party in the question of money or lands suffers no inconvenience , but what is outweighed to the publick by the order of justice and solemnities of law ▪ and the man that loses to day for want of producing his evidence , may produce it to morrow and recover it . but in matter of life and death , nothing can m●ke recompence to the oppressed innocent , and if he suffers to day , he cannot plead an error in the indictment to morrow . for these and many other considerations the case is wholly different . . by some of these things we may also answer to the instance of a confident and opinionative judge . he may not preferre his private opinion before the sentence of the law , and bring it into open judgement . . because he himself may be deceived in his opinion , and his confidence is no argument that he is not deceived . . because if the sentence and decree of the law be less reasonable , yet the judge without sin may proceed to it , because the more reasonable is not in his choice , and the less reasonable is not absolutely and simply unjust . . in matters of prudence and civil government there is no demonstration of reason , but the legislative power may determine for the publick interest as is presently apprehended , and may refuse the better counsel , and yet doe well enough ; for that which is simply the better is not in these cases necessary ; and in such things a mans reason ought not to be so confident , as he is of what he sees , or what is matter of faith ; and therefore in these onely he is to be guided by his own , in the other he must proceed by the publick measures . and as in all things not demonstratively certain or evident the executioner is bound to obey the judge ; so is the judge bound to obey the law ; and the presumption will lie for the law against the judge , as it will lie for the judge against the officer . . and yet after all , i doe not doubt but if a judges conscience were effectively determin'd against a law , and that he did beleeve it to be unjust and unlawful , he ought to follow his conscience . as if a judge did beleeve it to be a sin to put a man to death for stealing . d. ob . he might not condemne such a theef to the gallows . and he is not excused by saying , it is not the judge but the law that does amiss . for if the judge beleeve the law to be unjust , he makes himself a partner in the injustice by ministring to an unjust law against his conscience . for not onely he that commands evil to be done is guilty , but he that obeys such a command . in this case , either the judge must lay aside his opinion or his office , for his conscience must not be laid aside . . the instance of a priest and an excommunicate person unworthily absolved will no way conclude this question . . because the case is infinitely differing between condemning an innocent , and acquitting the guilty . if any man pretends he is satisfied in conscience that the accused person is criminal , though it cannot be legally proved , yet there is no wrong done , if the accused man be let free ; an inconvenience there may be , but the judge must not be permitted to destroy by his private conscience , against or without legal conviction , because the evil may be intolerable if it be permitted , and the injustice may be frequent and unsufferable ; but if it be denied , there may sometimes happen an inconvenience by permitting a criminal to live , but there can be no injustice done . it may have excuse , and it may have reason , and it may have necessity that a judge refuse to consent to the death of an innocent , but that he should against his conscience kill him can have no warrant ; and if he be not innocent , there may be reason to let him alone , but none to condemne him if he be . conscience can oblige a judge to an unsolemne absolution , but not to an illegal and unsolemne condemnation . this should have been considered in the earl of straffords case . the law hath power to forgive the criminal , but not to punish the guiltless . and therefore if a man be absolved when he deserved it not , we may suppose him pardoned , and the private priest is not his judge in that case . for to refuse to communicate him is an act of publick judicature , and to absolve him is an act of the same power , and therefore must be dispensed by authority , not by usurpation , that is , by the publick sentence , not by the private minister , since to give the holy communion to such a person is not against any essential duty of a christian. and therefore if the priest knows him unworthy to communicate , he may separate him so farre as he hath power to separate him , that is , by the word of his proper ministery : let him admonish him to abstain , represent his insufficiency , threaten him with the danger ; but if he will despise all this , the private priest hath no more to doe , but to pray and weep for him , and leave him to god and the church . but of this i am to speak more largely in its proper place . . as for the case of the priest hearing confessions , though he finde titius accused by caius , yet if titius does not accuse himself , titius is rather to be beleeved in his own case then caius in another mans . because in this entercourse every man is so concern'd to doe his duty , that every man is to be beleeved for himself and against himself , because if he speaks false himself onely is the loser . . caius accusing titius may for ought the confessor knows tell a lie and abuse him , and therefore he cannot pretend knowledge and conscience against titius ; and so this comes not home to the present case which supposes the judge to know the accused person to be innocent . . this argument supposes that a man cannot be absolved unless he enumerate all his sins to the priest , which being in many cases false ( as i have shewn otherwhere ) that which relies upon it can signify nothing . . last of all , although the judge must lay aside his affections and his will , and his opinion when he sits upon the seat of judgement , because these are no good measures of judicature , nor ought to have immediate influence upon the sentence ; yet he cannot lay aside his knowledge , and if he lay aside his conscience he will make but an ill judge . . and yet the judge must lay his affections and his will aside never but when they tempt him to injustice . for a judge must not cease to be merciful when it does not make him unjust ; nor need he cease to please himself , so long as he is pleased to doe right : these if they doe hurt indeed must be left off , else not ; and therefore it cannot with any colour from hence be pretended that he must lay aside his knowledge when it is the onely way by which he can doe good . . to the authority of s. ambrose , what i have already said is a sufficient answer . for he speaks of a judges office regularly and usually , not what he is to doe in cases extraordinary , and such as is the present question . but he that said . sicut audit , ita judicat , would no less have said , sicut videt , ita judicat . the seeing of his eyes is as sure a measure as the hearing of his ears . . as for the words of ulpian i will give no other answer , then that panormitan and covaruvias who urge them , and who are concerned to make the most of them , doe yet confess that they make as much against them as for them ; and that they say true , will appear to any ordinary understanding that considers them . . for although no judge must doe acts of a private authority , yet he may as well use his own private knowledge , as he may use the private knowledge of the witnesses ; for their knowledge is as private as the judges , till it be brought into open court , and when his is brought thither , it is as publick as theirs ; but however from the authority to the knowledge to argue is a plain paralogism ; for the prince who armed him with publick authority , did not furnish him with a commission of knowledge , but supposed that to be induced by other ways . . and therefore the judge may when he hath called witnesses reject them upon his own certain knowledge , as well as use arts of discovery , or any other collateral ways to secure the innocent . for it may as well be inquired concerning the judges using his knowledge to the infatuating or discovering the falshood of the evil witnesses as to the rejecting them . for if he must absolutely take all for granted which they say , then he must use no arts to invalidate their testimony ; but if he may doe that , he may doe the other , and yet the calling in of witnesses may be to many good purposes , and by the collision of contraries light may arise , and from falshood also truth may be produced like a fair child from a foul mother . and after all , though this question is not to be determined on either side by authorities , yet because amongst the writers of cases of conscience very many rely much upon the testimony of authors , i think it not amiss to say that this sense of the question which i defend was the sentence of many eminent divines and lawyers , particularly , nicolaus lyra , adrianus , angelus , navarre , hostiensis , calderinus , panormitan , martinus , johannes arboraeus , oldendorp , corrasius , lessius , bresser and divers other ; and therefore besides the strength of the reasons , i walk the more confidently by having such good company . to conclude : all those advises of prudence which are given by the adverse party in this affair as expedients for the judges to proceed by in such cases , i am ready to admit if they will secure their conscience and the life of the innocent oppressed . but if they will not , but that the judge must give sentence for law or for conscience , the case to me seems very clear . god is greater then our conscience , but our conscience is greater then any thing besides . fiat jus & pereat mundus , said s. austin , adhaec imagine nè nature veritas obumbretur curandum . for images and forms of things , the natural and substantial truth of things may not be lost or prejudic'd . let justice be done whatsoever be the event . accipere personam improbi non est bonum , ut pervertas justum in judicio . it is not good to receive the person of a wicked man , thereby to overthrow the righteous in his cause . rule . the goodness of an object is not made by conscience , but is accepted , declared , and published by it , and made personally obligatory . no object can have its denomination from the judgement of reason , save onely that from thence it may be said to be understood to be good , to be declar'd , to be consented to ; all which supposes the object to be good , or to be so apprehended . just as an emerald is green before the eye perceives it so : and if the object were not in it self good , then the reason were deceiv'd in consenting to it , and a deceiver in publishing it . this is true in respect of the material , fundamental , and proper goodness of the object ; for this it hath independently of the conscience : and the rectitude of the conscience is dependent on this , and consequent to the perception of it . but yet there is a formal , extrinsecal , and relative goodness passed upon an object by the conscience , by whose perswasion although an evil object doe not become naturally good , yet it becomes personally necessary ; and in the same proportion a good object may become evil . the purpose of this is to remonstrate that we must rather look to the rule then to the present perswasion ; first taking care that our conscience be truly informed , before it be suffered to pass a sentence ; and it is not enough that our conscience tels us thus , unless god hath told the conscience . but yet if the conscience does declare , it ingages us , whether it be right or wrong . but this hath in it some variety . . the goodness of an act depends upon the goodness of an object , that is , upon its conformity to a rational nature and the commands of god. for all acts of will and understanding are of themselves indefinite and undetermined till the relation to an object be considered , but they become good or bad when they choose or refuse that which is good or bad respectively . to will to doe an act of theft is bad , because theft it self is so : to be willing to commit an act of adultery is evil , because all adultery is evil : and on the other side , to be willing to doe an act of justice , is therefore good because justice it self is good . and therefore aristotle defines justice by a habitude or relation to its object . it is voluntas dandi suum cuique , a will of giving to every one that which is their due . and therefore our conscience , because it is to receive its information from the rule by which every action is made good or bad , and its motion from the object , is bound to take in that onely which is really and truly good , and without sin or error cannot doe otherwise . . although conscience is bound to proceed this way , yet sometimes the younger the elder brother by the heel , or gets out before him , and the act gets before the object by indirect means . for though all things should be thought good because they are good , yet some things are made good because they are thought so ; and the conscience looking out upon its object finds error dress'd up in the shape of truth , and takes it in , and adopts it into the portion of truth . and though it can never be made really and naturally good , yet by being supposed so by the conscience , it is sometimes accepted so by god. . although the rule by which good and bad is measured , be in it self perfect , yet it is not always perfectly received by us . good is proportionable to reason ; and as there is probabiliter verum , so there is probabiliter bonum , a probable good , as well as a probable truth : and in the inquest after this , we often shew a trick of humanity , even to be pitifully deceived ; and although when it is so , it is an allay of the good it intends , yet it does not wholly destroy it : god in his goodness accepting at our hands for good , what we really and innocently suppose to be so . just like the country fellow that gave a handful of water to his prince ; he thought it a fine thing , and so it was accepted . for when the action and the rule are to be made even , if either of them comply and stoop , the equality is made . god indeed requires the service of all our faculties , but calls for no exact measures of any but the will. for the acts of the will are perfect in their kinde , but our understanding is imperfect , therefore this may finde an excuse , but that never . . upon this account it is that though the goodness or badness of an act depends upon the quality of the object regularly and naturally , yet the acts become irregularly or accidentally good or bad by the conscience , because the conscience changes the object ; that is , the act is good by the object really good , or so apprehended . the object always changes or constitutes the act , but the conscience changing the object immediately , hath a mediate influence upon the act also , and denominates it to be such as in the event it proves . but then in what degrees , and to what events this change is made is of more intricate consideration . what changes can be made in moral actions by the perswasion and force of conscience . . whatsoever is absolutely and indispensably necessary to be done , and commanded by god expresly , cannot be changed by conscience into an evil , or into that which is unnecessary . because in such cases where the rule is plain , easy , and fitted to the conscience , all ignorance is voluntary , and spoils the consequent act , but never can legitimate it . and the same reason is for things plainly and expresly forbidden , as adultery , murder , sacrilege , and the like ; they can never become good by any act of conscience . and therefore in such cases it often happened that god did declare his judgement to be contrary to the opinion which men had of themselves and of their actions . somtimes men live contrary to their profession ; they profess the worship of god , but deny him in their hearts , even when they least think they doe . thus the israelites having constrain'd aaron to make a golden calf proclaim'd a feast , to morrow is a feast unto jehovah ; but god says of them , they offered sacrifice to devils and not to god. and so it was with their children after them , who killed and persecuted the apostles and servants of jesus , and thought they did god good service . he that fals down before an idol , and thinks to doe honour to the lord ; or robs a temple , and thinks it is for religion , must stand or fall , not by his own fancy , but by sentence of god , and the rule of his law ; protestatio contra factum is invalid in law. to strike a mans eye out , and say he did it in sport ; to kill his brother , and think it is well done , because done to prevent his sin , though it may be thought charity by the man , yet it is murder before god. . where the rule is obscure , or the application full of variety or the duty so intricate that the conscience may inculpably erre , there the object can be changed by conscience , and the acts adopted into a good or an evil portion by that influence . he that thinks it unlawful to give money to a poor turk , hath made it to become unlawful to him , though of it self it seems to be a pious act . so also it is in the uncertain application of a certain proposition . it is certainly unlawful to commit adultery ; but if jacob supposes he lies with rachel , and she prove to be leah , his conscience hath not chang'd the rule , but it hath chang'd the object and the act : the object becomes his own by adoption , and the act is regular by the integrity of the will. this is that which is affirm'd by the apostle , i know and am perswaded in the lord jesus , that there is nothing unclean of it self , but he that thinketh it is unclean , to him it is unclean . this instance is in a case in which they might easily be mistaken , and innocently abused by reason of the prepossession of their mindes by moses law ; and therefore in such cases the conscience rules . they who beleeve themselves married , may mutually demand and pay their duty : but if they be not married , it is fornication or adultery ( as it happens . ) but if conscience says they are married , it is not adultery , but an act of duty , because the same conscience that declares for the marriage , obliges also to pay their duty , as a matter of necessity . where ever the understanding is wrong , and the will is wholly right , the action is accepted , and the error pardoned . . when the act is materially evil , the conscience adopting it into a good portion , that is , beleeving it to be good , does not make a perfect change , but leaves an allay in the several degrees of its perswasion . for it is impossible that a right conscience and a wrong should have no difference in the effect , especially if there be any thing criminal or faulty in the cause of the error . when two men take up arms in a differing cause , as suppose one for his prince , and the other against him ; though they be both heartily perswaded , and act according to conscience , yet they doe not equally doe well or ill . the one shall be accepted , and it may be , the other pardoned , or excused in various degrees . but this which needs a pardon for one thing , is not in the whole constitution of it , good for any thing , nor can it be accepted to reward . . if the conscience dictate a thing to be necessary , the thing is become necessay , and at no hand to be declined . this was it which s. paul said , he that is circumcised is a debtor of the whole law ; meaning , that though christ had broken the yoke of moses , yet if conscience did take up one end of it , and bound it upon it self ; the other end would be dragg'd after it , and by the act of conscience become necessary . if a man inquires , whether he is bound to say his prayers kneeling , or whether he may doe it standing , or lying , or leaning ; if his conscience be perswaded that he must doe it kneeling , it is necessary he should doe so , and he may not doe it in his bed : because the conscience is a law-giver , and hath authority over the man , and ought to prevail , when the contrary part is onely , that they may doe otherwise . for whether this part be true or false , the matter is not so great , because there is no danger if a man doe not make use of a liberty that is just : he can let it alone and doe well enough ; and therefore to follow the other part which is supposed necessary , must needs be his safest way . but if the question be , whether it be necessary to keep a holy day , or necessary to let it alone ; there if the conscience determine that for necessary to be done , which is necessary to be let alone , the man is indeed bound to follow his conscience , but he cannot escape a sin . for conscience makes no essential alterations in the thing , though it makes personal obligations to the man ; and if it be an evil superstition to keep a holy day , it cannot be made lawful , because the conscience mistaking calls it necessary . and if this were otherwise , it were not a pin matter what a man thought , for his thinking so becomes his law , and every man may doe what is right in his own eyes . and therefore god was pleased expresly to declare it , that if a prophet did mislead the people , both he and they should perish ; and our blessed saviour signified the same thing in a parabolical expression , if the blinde lead the blinde , they both fall into the ditch . but in this case there is a fault somewhere , and the man smarts under the tyranny , not the empire of his conscience ; for conscience can have no proper authority against the law of god. in this case that which the conscience falsly calls necessary , becomes so relatively and personally ( that is , he thinks so , and cannot innocently goe in the right way , so long as his guide conducts him in the wrong , and yet cannot innocently follow his guide because she does abuse him ) but in it self , or in the divine acceptation , it onely passes for a bonum , something there is in it that is good , and that god may regard ; there is a praeparatio animi , a willingness to obey . . if the conscience being mistaken in a question , whether an action be good or no , calls that good which is nothing but indifferent ; the conscience alters it not , it is still but lawful ; but neither necessary nor good , but relatively and collaterally : the person may be pitied , and have a gift given him in acknowledgement , but the thing it self cannot expect it . when the lords of the philistins , that they might deprecate the divine judgements offered to god golden mice and emerods , the thing it self was not at all agreeable to the way by which god chose to be worshipped ; but their conscience told them it was good , it therefore became lawful to them , but not good in it self ; and god who is the father of mankinde saw their heart , and that they meant it for good , and he was pleased to take it so . but the conscience ( i say ) cannot make it good . for to be good or bad is wholly another consideration then to be necessary or not necessary . this distinction is relative to persons , and therefore can be made by conscience in the sense above allowed . but good and bad is an abstract consideration , and relates to the materiality of the object , and is before the act of conscience , not after . . if the conscience being mistaken calls a thing lawful , which is not so in the rule , or law of god , there the conscience neither makes an alteration in the thing , nor passes an obligation upon the person . eleonora de ferrante was married to a spanish gentleman , who first used her ill , then left her worse . after some years she is courted by andrea philippi her countriman , to marry him . she inquires whether she may or no , and is told by some whom she ought not easily to have beleeved , that she may ; and so she does . but being told by her confessor of her sin and shame , she pretends that she did it bono animo , her conscience was perswaded she might doe it , and therefore hopes to be excused or pardoned . he answers her ; that her conscience could not make that lawful which god had forbidden , and therefore she ought not to pretend conscience ; for though her conscience did say it was lawful , she was not bound to follow it ; because thought she must doe nothing that is unlawful , yet she is not tied to doe every thing that is lawful : and though her conscience can give her a law , yet it cannot give her a privilege . she is bound to doe what her conscience says is necessary , though it be deceived , and if she does not , she sins against her conscience , which can never be permitted or excused . but if her conscience tells her onely it is lawful so to doe ; if she does not doe the thing which her conscience permits , she offends it not , because though it allows , yet it does not command it . if therefore she does it , and there be an error in the conscience , the sin is as great as the error , great as the matter it self ; as if the fact materially be adultery , it is also morally so , and the perswasion of the conscience does not excuse it from being such . the reason is plain ; for since the conscience when she allows does not command , if the person chooses that thing which materially is a sin , it is in pursuance of her own desires , not in obedience to her conscience . it is lust more then conscience . * but yet whereas she says she hopes for pardon in this case , there is no question but she may . for she sinn'd as s. paul did in persecuting the church ; he did it ignorantly and so did she . here onely was the difference ; he was nearer to pardon then she ; because he thought he was bound to doe so , and therefore could not resist his conscience so perswaded : she onely thought she might doe it , and therefore might have chosen . the conscience hath power in obligations and necessities , but not so much , nor so often in permissions . chap. iii. of the confident , or erroneous conscience . rule . an erroneous conscience commands us to doe what we ought to omit ; or to omit what we ought to doe , or to doe it otherwise then we should . in this there is no other difficulty but in the last clause . for when our blessed lord had propounded an instance of perfection , he that not onely obeyes the counsel , but thinks it to be a commandement , and necessary to be done in all times and persons , enters into an error at the gate of zeal , and at the same place le ts out the excellency of his love . christ hath recommended renunciation of the world , spiritual castration for the kingdome of god , dying for our enemies , &c. he that in zeal , with charity and prudence follows these advices will finde his reward swell high ; but he whose zealous desire to grow towards perfection , shall so determine his practice , as that by degrees he shall think these counsels individually necessary , hath abused his conscience , laid a snare for others , put fetters upon christian liberty , and is passed into that state of doing it , that though he entred first by love , he is gone beyond it , and changed it into fear , and scruple , and superstition : he is at last got so farre that he would not doe it at all if he durst doe otherwise ; and he dares not , because his love was zealous , and his zeal was imprudent , and his imprudence was a furious snare , and the passion of a mighty folly . but an erroneous conscience is generally abused by two manners of proceeding . . by a true application of a false proposition : thus , whatsoever is done against my conscience is a sin . but to allow of magistrates is against my conscience . therefore it is certainly a sin that they be allowed . the first proposition is not true , unless it be understood of him onely , against whose conscience it is done , and then it is always true , either absolutely , or relatively , originally , or accidentally . but if it be intended to conclude , that because it is against my conscience to allow them , therefore it is simply unlawful , or unlawful to every one else , this is a paralogism , and makes an erring conscience . or secondly , the conscience is abused , and made erroneous by a false application of a true proposition . whatsoever is forbidden by god is a sin . but every oath is forbidden by god. therefore every oath is a sin . every thing here is true but the conclusion . the second proposition is true , but not universally . for s. james saying , swear not at all , forbids all kinds of oaths materially : that is , in that sense in which any is forbidden , in the same all are forbidden . without just authority and occasion it is not lawful to swear by god , therefore without such authority , neither is it lawful to swear by a creature . so that his words mean thus ; except in such a case swear not at all , that is , not with any kinde of oath ; for unless that case occurres to warrant it , this or that oath is criminal as well as any : that is , it is no excuse in common talk to say , it was but a slight oath , for you must not swear at all , viz. in such circumstances . the causes of error , are . ignorance , either of right or fact . for no other division of ignorance can concern the relation of an erring conscience . for although a man is otherwise concerned in ignorance if it be vincible , otherwise if it be invincible , yet his will is concerned in that directly , and his conscience but collaterally and indirectly . . fear whether it be pusillanimous , or superstitious , that is , whether it begin upon religion , or upon natural imbecillity , they alike abuse the conscience . ignorance makes it erroneous , but takes not away its confidence , but oftentimes increases it : fear makes it erroneous too , and though it begins in doubting , it ends in a silly choice , which grows to as much confidence as it can , so much as to establish the error . . to this usually is reduc'd a morose humility and abjection of minde , which because it looks pitifully and simply , some men in charity think it laudable : so antoninus particularly ; and it is the same that s. gregory recommends , bonarum quippe mentium est , ibi etiam aliquo modo culpas suas agnoscere , ubi culpa non est . it is the sign of a good minde to accuse themselves of a fault when there is none . which if it relates to the present affairs is dangerous and illusive . for if the question be in a case of conscience , and the conscience be determined upon its proper grounds innocently and right , there to acknowledge a fault in the conscience or determination , is to make the rule it self crooked , to introduce eternal scruples and irresolution , to disturb our own peace , and a device to snatch at a reward by thrusting it from us , and to think to please god by telling of a lie . but if the saying relates to all the whole action in all its conjugation of circumstances and appendages , then it may consist with humility and prudence both , to suspect a fault where there is none ; to fear lest we have erred by excess of degrees in passion , or by remisness and slackness of action , or by obliquity of intention , or intertexture of some undecency , or weariness , or sensuality , or complacency , and phantastick deliciousness , or something secret , and we know not what : but even in this case , we may best follow s. pauls expedient and manner of expression , nihil mihi conscius sum , i am guilty of nothing , my heart smites me not , yet i am not hereby justified , for god is greater then my conscience : i may for ought i know have done something amiss , or my duty not well , but as i cannot accuse my self , so neither can i acquit my self , but referre my self to gods equal and merciful sentence . what goes beyond this may abuse the conscience , not onely by a secret scruple , but by an evil principle and false conclusions : and this , although it looks like modesty , and seems contrary to confidence , and therefore cannot be so well reduc'd to this kinde of conscience , but to the doubting , or the scrupulous ; yet i have chosen to place it here , for the reason above mentioned . * it looks in at the door with a trembling eye , but being thrust in , it becomes bold . it is like a fire-stick which in the hand of a child being gently mov'd , gives a volatile and unfixed light , but being more strongly turn'd about by a swift circular motion , it becomes a constant wheel of fire : or like a bashful sinner sneaking to his lust , till he be discovered , and then he is impudent and hardned . and there are very many wise men who tremble in their determinations , and not being able clearly to resolve , fall upon one part by chance , or interest , or passion , and then they are forc'd for their peace sake to put on an accidental hardness , and a voluntary , not a natural confidence . but this confidence is commonly peevish , impatient , and proud , hating all contradiction and contradictors ; because it was onely an art to sleep , and to avoid the first trouble , and therefore hates every thing that brings them forth from their phantastick securities . other causes of an erroneous conscience here usually are assigned but inartificially i suppose , and not of present concernment or relation . such as are the subtraction of the divine aids , gods leaving a man , and giving him over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to beleeve a lie ; perplexity , or irresolution , self-love , pride , prejudice , and passion ; perit enim omne judicium cùm res transierit in affectum , quìa affectus obscurat intellectum nè rectè judicet , said seneca . when affection sits judge , there reason and truth are seldome admitted to plead , or if they are , yet they cannot prevail . impedit ira animum nè possit cernere verum . but these are no otherwise causes of an erroneous conscience , but as they are causes of ignorance , or deception ; for in this case i reckon them to be but one ; an error being nothing else but an ignorance of truth , which whether it be culpable or inculpable , and at what gate it enters , is of another disquisition , and shall be reserved to its proper place . rule . an erroneous conscience binds us to obedience , but not so as a right conscience does . the object can move the will no otherwise then as it is propounded by the understanding . if it be propounded as evil , the will that chooses it under that formality is criminal and malicious . if it be propounded as good , the will that rejects it so propounded despises good ; for it is so to the will , if it be so to the understanding , which is the judge and the immediate rule of all humane actions . and he that does a good thing while he beleeves it to be evil , does choose the evil , and refuse the good ; for he does therefore because he beleeves it evil , or though he thinks it so , and therefore is equally disposed to choose a real evil ; for that this is not so , is but extrinsecal and accidental to his choice . if this were not thus , but that it were possible to be otherwise , then we might suppose that a man might doe a thing reasonably , for which he ha●h no reason ; and an humane action without the natural process of humanity , that is , to choose by chance , and unnaturally , to choose for a reason that he hath not , and a good that appears not , which is like beholding of a thing that he sees not . the jew thinks it is his duty to be circumcised , and to keep the sabbath . while in this error he is confident , by what argument can he be mov'd to omit it ? if you give him reasons , you seek to cure his error , and to alter his perswasion ; but while this perswasion is not altered , how can he be mov'd to omit it ? if you give him no reasons , you desire him to omit it because he thinks he ought not , and to doe an action because it seems unreasonable , and follow your opinion because he beleeves it false ; that is , to obey you because he ought not , which is a way not possible to prevail with a wise man , or with a fool ; how it may work with any sort of madness , i know not . but against this rule , some contend earnestly , in particular guilielmus parisiensis , and some that follow him , saying it is impossible that an erring or a lying conscience should oblige a man to follow i● . the thing hath great influence upon our whole life , and therefore is worth a strict survey . quest. whether a false and an abused conscience can oblige us to pursue the error ? that it cannot these reasons are or may be pretended . . * because it seems to be absurd to say , that when the error it self is not a sin at all , or but a little one , that it can be a great sin to follow a mans own humour against that error ; if a man should doe according to his error , it could at most be but a small sin , and therefore to goe against it cannot be greater . for the error can oblige no higher , then its own nature , as rivers cannot arise above their fountains . . but it is a more material consideration ; if an erring conscience obliges us to follow it , then some men are bound to persecute the church , and the high priests sinned not in crucifying christ ; and the zealots of the jews did well in afflicting the apostles and disciples of jesus , because they did it ignorantly , and by the dictate of an erring conscience ; and s. paul says of himself befo●e his conversion , i my self thought i ought to doe many things against the name of the lord jesus ; and yet he sinned in following his erring conscience ; and therefore certainly could not be bound to it . in pursuance of which , . s. bernard argues thus ; to follow truth is always good ; but if by the conscience we can be bound to follow error , and that in that case it is not good to follow truth ; that is , if a good may become evil by the sentence of an erring conscience , and so great an evil as it supposes it to be , then by the same reason that which is evil , may by the like sentence become good , and so great a good as it is supposed ; and then may a man be chast for committing adultery , and charitable for committing murder , and religious for worshipping idols , and pious to his parents in denying to relieve them from the corban ; all which consequents being intolerable , the antecedent which infers them , must needs be false . . it is true indeed , the conscience is our guide and our lawgiver , our judge and our rule ; but it is not our lord , nor in the present case is it an authentick record , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a heap of lies and errors , and therefore cannot be a true guide , and we are not tied to follow any leader to hell . better it is in this case to follow the conscience of a wiser and a better man then my self , it being more reasonable that we be tied to follow his right , then our own wrong conscience . . for if still we were bound to follow our abused conscience , then we were bound to impossibilities , for then either we were not at all bound to follow god , or if we were , and yet bound to follow our conscience against god , we were bound at the same time to doe , and not to doe the same thing ; to serve two masters , which our blessed saviour said , no man can doe . . but therefore in this case god must be obeyed and not man ; it being impious to say that the law of our conscience should derogate from , or wholly evacuate the law of god , by which alone we ought to be governed . for if this law of conscience takes away the obligation of the divine law , or if the divine law take away the obligation of conscience when it erres , then they must cease respectively ; and the event will be this , that as long as gods law binds us ( which is for ever ) the law of an erring conscience cannot binde us . . and there are in this , great proportions of reason . for if the will be bound to lay down all its rods and axes , all the ensigns of empire at the foot of the throne of god , doing or refusing by the command of god against its own inclination , it will not be imagined that the conscience , that is , the practical understanding hath any such privilege indulged to it , that it can be exempt from the jurisdiction of god , or that it can oblige in defiance of his laws . . for it is certain , conscience is gods creature , bound to its lord and maker by all the rights of duty and perfect subordination , and therefore cannot prejudice the right and power of its lord ; and no wise man obeys the orders of a magistrate against the express law of his king ; or the orders of a captain against the command of his general ; and therefore neither of conscience which is gods messenger , against the purpose of the message with which god intrusted it . however , it is better to obey god then man ; to follow the law of god then to goe against it ; to doe that which we should , rather then that which we should not . . and there can be no more necessity upon us to follow our conscience teaching us , then our conscience binding us ; and yet if a contract that is vicious be made , or an oath that is unlawful be uttered , the obligations of conscience cease , because they are against the law of god ; and how then can conscience against this law of god in any sense pass an obligation ? but this rather , that as we are bound not to commit a crime , so not to follow an error and a lie . . for it is impossible that our opinion , or falsly perswaded conscience should make any alteration in the thing ; if it was evil in it self , it is so still ; and my thinking that mercury is not poyson , nor hellebore purgative , cannot make an antidote and deletery against them , if i have upon that confidence taken them into my stomach ; and the sun is bigger then the earth , though i foolishly think it no wider then a bushel . and therefore in such cases the conscience can have no power , and can binde us to nothing but to lay our error down . because as to him that is in error , it were madness to bid him erre more ; so to him that hath an erring conscience , it were equally evil to bid him pursue , and actuate and consummate his error ; which yet he were bound to doe , if an erring conscience could binde him . . lastly if an erring conscience binds us to obedience , it either binds us by its own independent , ingenite power , or by a power deriv'd from god. if by a power deriv'd from god , then god commands us to beleeve a lie , to commit a sin , to run after false fires and illusions , which to affirm , seems to be blasphemy ; but if it binds us by its own power , then our conscience can make gods law to become unlawful to us , and we shall be stronger then god , and a mans self becomes his own rule ; and he that is deceiv'd by a false opinion is a lawgiver to himself , and error shall be the measure of good and evil . these are the arguments which are used by several persons respectively in verification of the opinion of parisiensis , which i have not onely heap'd here together , but added some and improved the rest , that by the collision of these with their answers , the truth might be made more useful and evident ; and divers collateral things incident to the main question might be spoken of ; and those arguments remain valid which i brought for the affirmative in the first and second paragraphs of this rule . to the first therefore i answer : . that it is not the error that binds us to follow it , but the conscience in error ; and therefore although the error can have no force greater then its own nature and proper energy , yet our conscience can binde beyond the force of error . as if a general commands a souldier to turn to the right hand under pain of death ; if he mistaking turn to the left , the event is greater then can be effected by the intentional relations of right or left hand , but depends upon the reason , and the command , the power and empire of the general . . to the second , i answer , that it follows not , because the erring conscience binds , therefore the obedience is not a sin . for such is or may be the infelicity of an abused conscience , that if it goes forward , it enters into folly , if it resists , it enters into madness , if it flies , it dashes its head against a wall , or falls from a rock , if it flies not , it is torn in peeces by a bear ; and the very instances make it clear ; the rulers of the jews and s. paul were both called to repent of that which they did in obedience to their erring conscience , which cannot legitimate impiety , but onely make the one or the other instance to be unavoidable . . to that which s. bernard objects , the answer is easy upon another account ; for conscience may make a good thing evil to it , because besides the goodness of the object to make an action lawful there is required the faith and perswasion of the agent ; and if this be wanting , as it is in an erring conscience that beleeves not the goodness of it , the action is evil , by reason of the destitution of an integral part . for , bonum ex integra causa , malum ex qualibet particulari , and by the same reason , conscience cannot make an evil thing good , because besides the perswasion of conscience , there is required the goodness of the object , which if it be wanting , one ingredient cannot make it good , all must enter into the constitution of good , though the want of one is enough to spoil it . . to the fourth i answer , that because the conscience is in error , and the principle within it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a false record , therefore it is true , that we are not absolutely tied to follow its conduct , but we are tied to lay the error aside , that we may follow it in streight ways ; but in the present constitution of affairs it is miserable , and because we must follow our leader , that is , all that can goe before us ; we doe goe to hell , or to mischief , not that we are by god bound to do this , but only to doe that ; and it is by our own fault that we are bound to fall into an evil portion , god binds us to follow our conscience , we spoil it by some folly or other , and then we follow it ; the evil appendage is our own , the law by which god bound us was holy . nature requires of us to drink at our meals : but if we have corrupted all our beaurage , we must drink unwholsome draughts , but yet nature did not binde us to this misfortune . . and therefore the answer to the next objection provides us of a remedy against the former . we are bound absolutely to follow the law of god ; but we are bound to follow the contrary law of conscience erring , conditionally and by accident , that is , because we have made our rule crooked which god had made streight . for to be absolutely and irrespectively bound to follow god , and yet respectively and by accident to be bound to follow the contrary conscience , are not incompossibilities , or the parts of a contradiction , because they are not ad idem , not in the same regards . but then , since it is impossible that both these should be actually followed , therefore god does not command us to follow our conscience and not to follow it at the same time , but to follow our conscience , and to lay aside the error , and then both parts are reconcil'd ; for god and the conscience are but accidentally opposed , and god commanding us to follow our conscience ; took care that at the same time we should follow god too , and therefore god taught our conscience , but when we get other teachers , we make it impossible to obey god. let us submit our conscience to god , that is , lay aside our error , and then god and conscience are not two masters , but one , that is , god ; and conscience is his deputy and subordinate . and in order to this , it is not ill advised in the fourth objection , to follow the right conscience of a wiser man ; to doe so is a good expedient for the laying down our error ; but it is not directly obligatory , so long as the error is confident ; for i must not follow a wiser man in his right , if i beleeve him to be in the wrong , and if i beleeve him to be in the right , and he really be so , then i have laid aside my error , and indeed to doe this is our duty ; but this cannot be done till the error be discovered , till then i must follow my own conscience , not the conscience of another man. . to the sixth i answer , that the law of conscience cannot derogate from the law of god , when they are placed in the eye of reason over against each other ; that is , when the conscience sees the law of god , no law , no perswasion , no humor , no opinion can derogate from it . but an erring confident conscience beleeves that it follows god when it does not . so that the law of god hath here a double effect . the law of god apprehended by the conscience binds him to action : but the law of god real and proper binds the man to lay aside his error . for he that goes against the matter and the instance of the law of god , does yet at the same time obey the sanction and authority , because he proceeds to action in obedience to , and in reverence of the law of god. the wife of amphitruo was kinde to her lord , when she entertain'd jupiter in his semblance ; and for sosia's sake mercury was made much of : and because the error is dress'd like truth , for truths sake we hugge and entertain the error . so here . the law of god is not despised , much less evacuated by following the dictate of conscience , because it is for the sake of gods law that this conscience is followed . and therefore since by accident they are made opposite ; the event of it cannot be that one must cease , for both may and must stand , but nothing must cease but the error . . and therefore although the will must cease from its own pleasure , when gods will is known to be clear against it , yet the understanding must not cease from that which it supposes to be the will of god , till the error be discovered , but when it is , then it must as much cease from its own ways as the will must , for every understanding as well as every proud will , must be submitted to the obedience of jesus . . for conscience being gods creature , and his subordinate , cannot possibly prejudice the rights of god , for as soon as gods right appears , and his laws are read , conscience doth and must obey ; but this hinders not but that conscience must be heard when she pretends the law of god for her warrant , so long as it is not known but that she says true . . for it is in this as it is in contracts and oaths , so long as they seem lawful they must be observed , and must not be rescinded until it be discovered that they are against the law of god , and so it is with the dictates of an erring conscience . . and the reason is plain , because conscience does not make a real change in extreme objects ( as i have formerly discoursed ) the things are good or bad by their proportions to gods law , and remain so , whatever the conscience thinks : but yet they put on vizors and shapes , and introduce accidental obligations by error . indeed the error brings in no direct obligation but that it be discovered and laid down : but so neither can it hinder but that conscience shall still retain the power that god hath given it directly and principally ; that is , that it be the mans rule and guide . for the fallacy that runs thorough all the objections is this , that the erring conscience is in its obligation considered as erring . now it does not binde , as erring , but as conscience ; that is , not by its error , but by its nature , and the power of god , as being the reporter and record of his commands . against which , he that bids our conscience to proceed indeed gives ill counsel . he that counsels a man to follow his erring conscience , invites him to folly ; he tells him he is in error , and bids him not lay it down . but he that advises him to follow his conscience , though it happens in the truth of things that his conscience be in error , meddles not at all in the countenancing the error , but in the power of conscience . . for all the obligation which our conscience passes on us is derivative from god , and god commands us to follow our conscience , but yet he commands us not to sin ; because his commanding us to follow our conscience supposes our conscience instructed by the word of god and right reason , and god had appointed sufficient means it should be ; but that conscience offers a sin to the obedience is wholly the mans fault , and besides the intention of god. god hath not made us to sin , but hath committed us to the conduct of conscience , which by prevaricating its instructions hath betrayed us . by this it appears what manner of obligation is pass'd upon us by an erring conscience ; the conscience always hath the same commission as being the same faculty , the same guide : but because it self is bound to the laws of god and right reason , so farre as it follows them , so farre it binds . but because when it is in error , it also pretends them , by them it still binds , till the illusion be discovered . durandus expressed this by a distinction of words , in which himself onely made the difference . ligat , sed non obligat . so he . that is , it hath not the same power that is in a right conscience . but it binds us so that we cannot proceed to good . a right conscience directly and finally binds us to the action it self : an erring conscience cannot doe that , because the action it offers is criminal , but it makes us take that in stead of what it ought to binde us to : that is , it hath the same authority , but an evil exercise of it ; the formal obligation is the same , but when it comes to be instanc'd , it binds us to that in which it hath no power . for though it hath power over us , yet it hath no direct power in that particular matter . cordubensis and vasquez contradict this expression of durandus , affirming that an erring conscience does ligare & obligare ; i cannot well translate the words into a distinction , but their meaning is this , that we are not bound positively to follow the error , but yet so that we must not doe the contrary . which indeed is the same thing ; and they going to reprove durandus his distinction that hath no difference , they doe it by a contradiction that hath in it no opposition . for to say that an erring conscience does so binde us that we must not contradict it , is to say that it positively binds us to follow it . for if it commands us to follow it , and we must not goe against that command , is it not notorious and evident that we must positively follow it ? but for the establishing the measures of obedience in the present case , these following rules are the best proportions . the measures of obedience due to an erring conscience . . if an erring conscience commands a thing that is of it self indifferent , we are bound to follow it , and we may doe it without sin . because if it be indifferent , it is therefore lawful , and it cannot cease in it self to be lawful , by being supposed to be necessary . indeed if a governour commands us to doe a thing indifferent , and says it is necessary , we may not doe it under that compliance ; that is , we may not betray our christian liberty , and accept that as simply necessary which christ hath left under liberty . we must doe the thing , but not own the necessity . but if an erring conscience bid us doe an indifferent , and represent it as a necessary action , though it may be a sin to beleeve it necessary , yet it is no sin to doe the action . for nothing that supervenes can alter the nature of the thing , and a new personal necessity introduc'd by an erring conscience , by making it seem necessary to him , changes it not from being lawful in it self . but then it inferres this also , that as it may be done without sin , so without a sin it cannot be left undone : because the error hath made it personally necessary , and the truth of god hath made it lawful really . . if an erring conscience dictate a thing to be good which is not good , not to follow that dictate , and not to doe that thing is no sin . because every good is not necessary , and it may be good or seem so , and yet to omit it in certain circumstances , may be equally good or better . . if an erring conscience affirm that which is good , or which is indifferent , to be evil and vicious ; as if it says , it is a sin to spit upon the pavement of a church , or that it is superstition to serve the poor in an hospital , it is no sin to omit that indifferent or that commendable action ; because here is no command of god to countermand the resolution of conscience , and therefore the error may become a snare and a hindrance , but no direct cause of sin ; because such actions in themselves not being necessary , it cannot be criminal upon a less reason to omit them . * but upon the same account it is a sin to do them , because they are not of faith , and the conscience being perswaded against them , they are sins . for any deficiency of a necessary ingredient makes a sin . . if an erring conscience say that such an action is lawful onely , when of it self it is good and laudable , we sin not if we doe it , or if we doe it not . for in this case neither is there any direct obligation from god , nor any indirect obligation from conscience , and therefore the man is wholly permitted to his liberty : although it may be a pious action to pray kneeling on the ground with bare knees , or prostrate on our faces , yet if conscience says it is in no sense laudable , but that it is lawful onely , we may safely doe it ; but then there is no other effect of such an action , then there is of scratching a mans head with one finger , and it cannot be commendable in him to doe an action in which he beleeves there is no worthiness . . if an erring conscience commands what is simply evil , or forbids to doe that which is absolutely commanded , the man sins whether he obeys , or obeys not . in one case he sins against his rule , and in the other against his guide : and any one miscarriage is enough to introduce a sin . but this will be the matter of the next rule . the use of these rules is not at all effective upon erring consciences , while the error remains : for the advices supposing the error are not applicable to them who will not suppose themselves in error . but they are applicable to consciences recovered from their error , and are useful in the conduct of their repentance , because they describe the respective measures of sin and innocence , and what obligations of sorrow and amends are left behinde when the error is gone . to these may be added those rules which i have already given , concerning the changes which can be made in moral actions , by the perswasion and force of conscience , chap. . rule . rule . a conscience erring vincibly or culpably is an unavoidable cause of sin , whether it be resisted , or complied with . when the error proceeds of malice or negligence , the man is guilty according to the venome of the ingredient ; there is a sin in the principle , and this leads to an action materially evil . he that makes assemblies against his prelate , and thinks he may lawfully doe it , does an action for which by the laws he is punishable ; but to god he is to answer besides the action , for the sin that led him to that error . quest. but if it be inquired , whether that also be a sin which is an obedience to his conscience , that is , whether the instance of the action be a sin , beside the malice of the principle , and so every such action become a double sin ? i answer , that it is according as the instance is . . if it be against a prime principle , in which we are naturally , or any way greatly instructed , then the error is culpable in that manner that it remains voluntary all the way ; and then not only the introduction or first principle , but the effect also is a sin . the man hath onely put a blinde before his eyes , and in every reflex action it is discovered , and he knows it habitually all the way . * and therefore in this case the conscience ought not to be obeyed . for the conscience is but imperfect and equivocal , violent and artificial . it is perswaded in the act , and convinced of the evil in the habit or reflex act , and is no otherwise deceived , then a man is blinde that wears a hood upon his eye . . if the conscience be possessed with a damnable error , and in a great matter , and this possession is a dereliction and a punishment from god for other crimes , it is no matter whether we call the consequent action a sin or no. for the man is in a state of reprobation , and the whole order of things and actions in that state are criminal formally or equivalently . his prayers are an abomination ; and if so , then the actions that are materially evil , are much worse , and in estimation , are prosecutions of the state of sin . of this sort are they that are given over to beleeve a lye ; all the consequent actions are sins , just as the envies and blasphemies of damned people are sins , or as the acts of devils are imputed : they are consigned to death , and all the consequent actions are symbolical ; and it will be always so , unless they can return to a state of repentance . . if the conscience be abused in a deduction , consequence , or less certain proposition , by evil arts and prejudice , by interest and partiality , there is so much evil in the whole determination , as there was in the introducing cause of the error , and no more . for if the action consequent to the perswasion were also a sin , then it ought not to be done ; but because in this case the conscience ought to be obeyed , though in the whole affair there is a sin , and it is unavoidable , yet the sin is antecedent to the action and determination , but no proper appendage or qualification of it . and since the object in the present case transmits honesty and equity into the action , not according to what it is in the thing , but according to what it is in reason , it must needs be that we are obliged according to what we finde it to be in conscience . for in this case we know not what it is in it self , and therefore by it we cannot be guided to choose or to refuse ; but because we must be guided by something , it must be wholly by opinion and conscience . . if the conscience be weakly and innocently misguided , there is no sin either in the error , or in the consequent action . because no man is bound to doe better then his best ; and if he hath no sin in the principle of his error , it is certain he did his best , that is , he did all his duty , and then to proceed by the best light he hath , is agreeable to right reason and to religion . upon the ground of these conclusions we may easily inferre , that though an erring conscience is to be followed ( as it is above explained ) and yet that god also is intirely to be followed , and that therefore a man by accident , and by his own fault may be intangled in nervis testiculorum leviathan ( as s. gregories expression is out of job ) in the infoldings of sin and sathan , and cannot escape innocently so long as he remains in that condition ; yet because he need not remain in that condition but either by suspecting himself , or being admonished by another , by inquiry and by prayer he may lay his error down , it follows that to obey god never hath an unavoidable dilemma , and never is impossible so long as the man is in a state and possibility of repentance . because every error that infers an action that is formally as well as materially sinful , not onely ought but may also be deposed or laid down , because in such cases no man is invincibly abused . no man can ever be in that condition , that to love god shall become a sin to him ; because no man can really be ignorant , or properly entertain this opinion , that it is a sin to love god ; that rebellion is lawful ; that adultery is no sin ; that it can be lawful to strike a prince for justice ; or to break a commandement to preserve the interest of a sect ; that a man may rob god in zeal against idolatry and images . these things are so plainly taught , that an error in these cannot choose but be malicious . but when the error is in such cases where either it is invincible and irremediable , or where weakness pleads excuse , the action is in that degree innocent in which the error is unavoidable . and if it could be otherwise , then a case might happen in which by the laws of god a man could be bound to that which is intrinsecally evil , and then god and not man were the author of the sin . the summe is this . god is supreme , and conscience is his vicegerent and subordinate . now it is a certain , that the law of an inferiour cannot binde against the command of a superiour when it is known . but when the superiour communicates the notices of his will by that inferiour , and no otherwise ; the subject is to obey that inferiour , and in so doing he obeys both . but the vicegerent is to answer for the misinformation , and the conscience for its error , according to the degree of its being culpable . rule . it is greater sin to doe a good action against our conscience , then to doe an evil action in obedience to it . this rule concerns degrees onely , but is useful in the conducting some actions of repentance ; and it is to be understood to be true onely in equal cases , and when there is no circumstance aggravating one part . frier clement the jacobine thinks erroneously , that it is lawful to kill his king. the poor damoiselle faucette thinks it unlawful to spit in the church : but it happened that one day she did it against her conscience ; and the frier with his conscience and a long knife killed the king. if the question be here , who sinn'd most , the disparity is next to infinite , and the poor woman was to be chidden for doing against her conscience , and the other to be hang'd for doing according to his . because the friers error could not be invincible and inculpable , hers might ; and in such questions , the effect of which is of so high concernment , because the errors in them are supreme and dangers , the inquisition ought to be very great where there can be difficulty , and therefore the negligence is always intolerable , and it is malicious where the discovery is easy , as it is in these cases . and therefore in so different materials the case can no way be equal , because in one there is a greater light , a more ready grace , a perfect instruction , an evident provision , and open restraint , and a ready commandement . but when the effect of the questions are equal and not differenced by accidents , the rule is certain upon this reason : because a sin done against knowledge , is greater then a sin done ignorantly . he that sins against his conscience , sins against all his knowledge in that particular . but if he sins against a commandement , which he knows not to be such , he sins ignorantly , and therefore the more excusably . but i found mercy ( saith s. paul ) for i did it ignorantly in unbeleef . upon this account it comes to be the same kinde , and the same degree of crime to sin against an erring , and to sin against a right conscience in the same instances . he that omits to hear divine service on a festival when he hath no reasonable impediment , and he who omits it upon a common day , which he erroneously supposes to be a festival , hath equally prevaricated the law of the church , and the analogy of the commandement of god on which this of the church is founded , they being equally against his rule by which he is to walk , and this error hath no influence upon the will , or choice , but is wholly extrinsecal to it . but this is to be understood in errors of fact , and such as are inculpable , and have no effect , and make no change in the will. and therefore in our penitentiall sorrows and expiations we need not be curious to make a difference of them which have the same formal malice ; and if we be taught to make any , it may have this evil consequence in it , that we may love our ignorance , and flatter our selves in our irregularities , which we think will not be so severly imputed , by reason of the error . if this be a great crime to disobey our conscience teaching us righteous and true propositions , it is on the other side also very great to suffer our conscience to be so misled , that a good action shall become criminal by such mistaking ; so that besides the departing from our rule which is equal in both , they have their own superadded evil to weigh against each other . rule . it is not lawful to delight in an evil action ( after the discovery of our error ) which we did innocently in an erroneous conscience . the case is this ; quintus hortensius received a forg'd will of minutius from some haeredipetae or testamentary cheaters , and because they offered to verify it , and to give him a share , he defended the forgery and possessed his part ; but when he afterwards perceived the cheat , and yet detained the purchase , he grew infamous : it was innocent till he knew it , but then it was criminal . he should not have pleased himself in it , because he should have restor'd it . but in this there is no question . but when the possession or purchase may lawfully remain , there is some difference in the decision of the question . spurinna striking a stag , involuntarily and unwittingly kils his brother , and becomes rich by the inheritance . here the man must separate the effect from its relation , and so proceed : the inheritance was a blessing , the accident was a misfortune ; and if he may not rejoyce in that , he may not give thanks for it , but as for a cross . but if he pleases himself in the way of his entrance to it , he had a minde ready to have kill'd his brother if he durst , or at least did secretly wish him dead , that he might openly have his living . in this there is no great difficulty to make the separation . god strikes a man with blindness , and gives him a good memory ; he sighs for that , and rejoyces for this . a little metaphysicks makes this abstraction . . but concerning the act when it is discovered to have been evil , he is to have no other complacency , but because he did it ignorantly . he that suffers nocturnal pollution , if he finds a remedy by it , is to rejoyce that himself suffered it involuntarily , that is , he may rejoyce that he did not sin ; and of the innocence of the joy , he can have no other testimony but by his hating the act in all cases in which it is a sin , and refusing to doe it . but the french woman whom myl. montaigne speaks of , who having suffered a rape by divers souldiers , gave god thanks that without sin she had enjoyed pleasure , had a criminal joy , and delighted in the action , for the voluntary entertainment of which she onely wanted an excuse . . if we consider the whole conjunction of things together , the evil act with the advantageous effect , we are to be indifferent to joy and sorrow , that is , to doe neither directly , but to look on it as an effect of the divine providence bringing good out of evil , and to fear lest a joy in the whole should entitle us too nearly to the sin by the relation of an after act and approbation ; or lest we be so greedy of the effect that we be too ready to entertain the like upon terms equally evil , but less fortunate . . this is also to be understood onely in such cases , in which we are not oblig'd to restitution . for if we rejoyce in that effect which we ought to destroy , we recal the sin from the transient action , and make it dwell with the possession , and then the first involuntary error becomes a chosen rapine . . if the action was onely materially , and therefore innocently , an error against a humane law , and turns to our secular advantage , we are more at liberty to rejoyce and please our selves in the advantage . because humane laws make no action intrinsecally and essentially evil , but onely relatively and extrinsecally . and therefore the danger is not so great of polluting the conscience by the contact and mingling of the affections with the forbidden action . he that eats flesh in lent in those places and circumstances where it is forbidden , and did not remember it was lent , or did not know it , and by so doing , refreshes himself well , and does advantage to his health , may not be accused easily if he delights in the whole action , as it joyns the error and the advantage . for besides the former reason , this also is considerable ; that humane laws not being so wise and excellent as divine laws doe bend more easily and readily , that they may comply with the ends of charity and gentleness , and have in them a more apt dispensation , and almost offer themselves to goe away , when a greater good comes in their room . but of this in its due place . . in actions materially evil against the divine laws , if the event cannot be clearly separated from the irregularity , the first innocent error is by the after pleasure turned into a direct sin . cneius carbo lay with laelia unwittingly , supposing her to be his wife posthumia , but afterwards having discovered the error was pleased in the mistake , because he by the arts of fancy did by an after thought represent to himself the change and the variety , and then he was adulterous . for to be pleased in the mistake which brings no advantage separable from the sin , is directly to choose the sin for the advantage sake ; and this was carbo's case . rule . an innocent , or invincibly erring conscience is to be obeyed even against the known commandement of our superiours . against this s. bernard seems to argue earnestly ; si tantopere vitanda sunt scandala parvulorum , quantò ampliùs praelatorum , quos sibi deus coaequare quodammodo in utroque dignatur , dum sibimet imputat & illorum reverentiam & contemptum ? &c. if with so great caution we must be careful that we doe not offend any of gods little ones , how much more must we be curious to avoid giving offence to great ones , to our superiours , whom god seems in some manner to make equal to himself , while the reverence or the contempt that is done to them , he takes unto himself ; saying , he that heareth you , heareth me , and he that despiseth you , despiseth me . but if you say , that men may be deceived in their inquest after the will of god , and may deceive others in reporting it ; what is that to thee who knowest not that they are deceived ? especially since from scriptures thou art taught , that the lips of the priest shall preserve knowledge , and they shall require the law at his mouth , because he is the angel of the lord of hosts . to which discourse of s. bernard , the following consideration may adde some moment ; and the discussing them , may give light to the inquiry . . for in things indifferent the command of the superiour must needs be accounted the will of god ; for although our superiours are executioners of the divine laws , yet because they have also a legislative power , they who can alter nothing in things commanded or forbiddden by god , must have a power to command or to forbid respectively in things indifferent or not at all . and therefore in such things our conscience is bound to obey . . and if conscience be pretended against it , it is an error and ought to be laid down , for to follow this erring conscience ingages us in sin all the way . . but as he that submits his understanding to the obedience of jesus , pleases god most , even when he does it in defiance of all arguments and temptations to the contrary , which though he cannot answer , yet he resolves to follow christ ; so he does best who though his conscience pretend reasons against it , will yet lay aside those reasons that he may submit to his superiors . . for it is a great crime by rebelling against or slighting the command of our rulers , to give offence to whole societies of men ; * and there can be no greater contempt done to them , then by undervaluing their judgement to preferre our own ; and therefore the prophet pronounces woe to them who are wise in their own eyes . . but let a subject be never so wise , he ought not to judge his superiour , or to condemne his sentence ; and therefore he must be judged by it , and not by his own erring conscience . . for as he who hath made a vow of obedience , hath devested himself of all pretences of contradicting what shall be imposed ; and if his conscience shall check him in the instance , he ought to look upon it as a temptation and use it accordingly ; so must it be also in every subject , who by the laws of god is as much tied to obey his superiour , as he can be by any law which he puts upon himself . the effect of these suggestions is this , that in things where the law of god hath not declared positively , an erring conscience is not to be attended to , but the law of the superiour , and his sentence must be the guide of his conscience . to this discourse i answer in short , that it is all very true ; that the lawful superiours are gods vicegerents appointed over us in things pertaining to god , so as to be executioners of the divine laws ; and besides this , to make laws in things indifferent and pertaining to men ; that all contempt done to them is done to god ; that it is scandalous to refuse obedience to them ; that he is a proud man who says he is wiser then his superiours ; and he is intolerable that preferres his private folly before the publick wisdome : and therefore it is well inferred , that the error of an abused conscience ought to be laid down , and though he cannot in particular answer the arguments which trouble him , yet if he have reason to beleeve that though the arguments be too hard for him , yet that the superiours command is innocent ; it were well if he would lay aside those arguments and adhere to authority ; yet all this touches not the secret of the question . for , he that compares the law of conscience , with the law of the superiour , compares the law of god and the law of man ; and the question is not whether a man should follow his superiour , or follow himself , but whether god or man be to be obeyed , whether the superiour or the supreme be to be attended to ? the reason of this is , because the conscience stands bound by the supposed law of god , which being superiour to all the law of man , must rather be obeyed ; and therefore although the arguments conclude rightly that an erring conscience disobeying his superiours lawful command does sin greatly , yet they cannot conclude that he avoids sin by obeying against his conscience . for his condition is indeed perplexed , and he can no way avoid sin , but by laying his error aside first , and then obeying . and since he sins whether he obeys his superiours just command , or the unjust command of his conscience , the inquiry is , in this sad conjunction of things , by what hand he must be smitten , on which side he must fall , that he may fall the easier ? to this the rule answers , that his erring conscience must be obeyed rather , because he is perswaded that god speaks there , and is not perswaded that god speaks by his superiour . now though in this he be deceived , yet he that will not goe there where he thinks god is , and leave that where he thinks god is not , does uncertainly goe towards god , but does certainly forsake him , as much as lies in him . for , it is to the conscience all one as if the law of god were really upon it , if it be thought it is . idem est esse & apparere in this case , and therefore the erring conscience is to be attended to , because the will and the affections are for god , though the judgement hath mistaken a gloworm for the sun. but this is to be understood onely , when the conscience erres innocently and unavoidably , which it can never doe in the precepts of nature , and brightest revelation . but if the conscience does erre vincibly , that is , with an actual fault , and an imperfect , artificial resolution , such a one , as a good man will not , and a wise man need not have , his present perswasion excuses him not from a double sin , for breaking a double duty . for he is bound to correct his error , and to perform the precepts of his superiour , and if he does not , his sin is more then that which was in the vicious cause of his misperswasion , as i shewed in the explication of the former rules . but according as the ignorance and error approaches towards pity , lessening or excusing , so the sin also declines . he that thinks it is not lawful at all to take up arms at the command of his prince in an unjust , or a dubious cause , sins if he does what he thinks so unlawful , and he commits no sin in disobeying , that onely excepted which entred into his misperswasion , which is greater or less , or next to none at all , according as was the cause of his error , which in the whole constitution of affairs , he could not well avoid . but he that is foolishly perswaded that all government is unlawful and antichristian , is bound to lay his error down , and besides the vicious cause of his error , he sins in the evil effect of it , though his imperfect , equivocal conscience calls on him to the contrary , yet he sins if he does not obey , because in such notorious and evident propositions an error is not onely malicious in the principle , but voluntary all the way ; and therefore may easily , and must certainly be laid aside in every period of determination . whatsoever cases are between these , partake of the extremes according to their proper reason and relation . rule . the error of an abused conscience ought to be reformed , sometimes by the command of the will , but ordinarily by a contrary reason . . if the error did begin upon a probable reason , it cannot be reformed but by a reason seeming equal to it , because a less reason hath not naturally the same efficacy with a greater , and to assent to a less probability against a greater is to doe against reason , against all that by which this lesser reason is outweighed . for in this case the will can have no influence , which not being a cognoscitive and discoursing faculty , must be determined by its own motives when it is not determined by reason , that is , by the motives of understanding . now the motives of will when it is not moved by right reason , are pleasure and profit , ambition and revenge , partiality and pride , chance or humor ; and how these principles can disabuse a conscience is very hard to understand , how readily and certainly they doe abuse it , is not hard . whether the starres be even or odde ? whether the soul be generated , or created and infused ? whether it be lawful to fight or rail against a prince , what hath the will to doe with it ? if the will meddles , and makes the resolution , it shall be determined , not as it is best , but as it falls out by chance , or by evil , or by vain inducements . for in the will there is no argument good but reason ; i mean both in the matter of nature and of grace , that is , reason chang'd into a motive , and an instrument of perswasion from whatsoever inducing principle . . * some have affirmed that the error of a conscience may fairly be deposed upon any probable argument though of less perswasion ; which if it could be admitted , would give leave for a man to choose his side as he pleases , because in all moral things as dressed with circumstances it is very easy to finde some degrees of probability , but very difficult to finde a case against which nothing can be disputed . and therefore if it happens that a man be better perswaded of his error then of the contrary truth , that truth cannot be chosen wisely , nor the error honestly deposed , because it is done against the way of a man , not absolutely , but comparatively against reason . . if the reason on both sides seems equally probable , the will may determine by any of its proper motives that are honest ; any prudent interest , any fair compliance , any custome , in case these happen to be on the right side . when the arguments seem equal , the understanding or conscience cannot determine . it must either be a chance , and a special providence of god , or a particular grace that casts us on the right side . but whatsoever it be that then determines us to the right , if of it self it be innocent , it is in that case an effect of gods grace , and an apt instrument of a right conscience . . when the conscience is erroneous , and the error unreasonable , commenc'd wholly upon interest , trifling regards , or vicious principles , the error may be deposed honestly , though there be no reason thought of to the contrary , besides the discovery of the first abuse . the will in this case is enough . volo servare animam meam , said one ; i will , i am resolved to save my own soul. a man may and ought to hate the evil principle of his error , and decline it upon the stock of indignation , which in this case is a part of repentance . and this insinuates the reason of this discourse . for , repentance is founded principally in the will , and whatsoever a man is to leave upon the stock of repentance , he may doe it wholly upon the stock of his will , informed , or inclin'd by general propositions , without any cognisance of the particulars of the present question . eratosthenes comming amongst the persian magi , and observing their looser customes of marrying their sisters and their mothers , falls in love with his half sister lampra and marries her . a while after perceiving that he entred upon this action upon no other account but lust , and fancy , and compliance with the impurer magi , began to hate his act for the evil inducement , and threw away her and his folly together . this he might doe without any further reasonings about the indecency of the mixture , by perceiving that a crime or a folly stood at the entrance and invited him to an evil lodging . he that begins without reason , hath reason enough to leave off , by perceiving he had no reason to begin ; and in this case the will is the great agent , which therefore here is no ill principle , because it leaves the error upon the stock of grace and repentance . . if the will entertained the error without any reason at all , as oftentimes it does , it knows not why ; she may also depose it honestly without any reason relating to the particular , upon this general , that it could not make the action to be conscientious to have it done without any inducement . but then the taking up the contrary truth upon as little reason is innocent , because it happens to be on the right side ; but it is not vertue nor conscience till it be perswaded by something that is a fit inducement either in the general , or in the particular . rule . the error of a conscience is not always to be opened to the erring person by the guides of souls , or any other charitable adviser . if the error began with a sin , and still dwells there upon the same stock , or if it be productive of a sin , it is always to be discovered , though the greatest temporal inconvenience were certainly consequent to the discovery . because a man must not be suffered to lie in sin , no not a minute , if he can be recovered or rescued from it ; and no temporal advantage or disadvantage can be considerable in this case , which is the case of soul. an error that is vincible is all the way criminal and must not be permitted . . if the error be invincible and innocent or pitiable in the cause , and yet ends in an intolerable event , and the effect be a crime or a great danger to souls , the error must be discovered by them that can . the novatians erred in the matter of repentance : the inducing cause of their error was an over active zeal , and too wary a tenderness in avoiding scandal and judging concerning it . god served the ends of his glory by the occasion of that error , for he uses to bring good out of every evil ; and the church under a better article grew as wary as the novatians , as watchful against scandal , as severe against lapsed persons . now although in this case , the error was from an innocent cause , yet because it landed them upon a course of discipline , and perswasion that was not innocent , they were not to be permitted in their error , though the dissolut on of the error might or would have occasioned the remission of discipline . for their doctrine of repentance was dishonourable to the mercies of god , and instrument of despair , a rendring the power of the keys and the ministery of the order ecclesiastical in a manner wholly useless , and would if it were pursued to its just consequents have hindred repenting sinners to revert to the folds of the church ; and therefore for the accidental good which god brought , or which was likely to have come from that error or the innocence of its principle , it was not to be conceal'd , but reprov'd and destroyed because it dwelt in sin . he that beleeves that repentance to be sufficient , which hath in it nothing but sorrow for what is past , and a present purpose without amendment really in the future , upon no pretence is to be complied withall in the palliation of his error , because the consequent of his error is such a danger , or such a state of sin , for which nothing can make amends . . if the error be invincible , and the consequent of the perswasion be consistent with the state of grace , the error must be opened or not opened , according to prudent considerations relating to the person and his state of affairs . so that the error must rather be suffered then a grievous scandal , or an intolerable , or a very great inconvenience . to this purpose comitolus says it was determined by a congregation of learned and prudent persons in answer to a strange and a rare case happening in venice ; a gentleman ignorantly did lie with his mother ; she knew it , but intended it not , till for her curiosity and in her search whether her son intended it to her maid , she was surprised and gotten with child : she perceiving her shame and sorrow hasten , sent her son to travel for many years ; and he returned not till his mothers female birth was grown to be a handsome pretty maiden . at his return he espies a sweet fac'd girl in the house , likes her , loves her , and intends to marry her . his mother conjured him by all that was sacred and profane that he should not , saying , she was a beggers child , whom for pities sake she rescued from the streets and beggery , and that he should not by dishonouring his family make her to die with sorrow . the gentlemans affections were strong , and not to be mastered , and he married his own sister and his own daughter . but now the bitings of the mothers conscience were intolerable and to her cofessor she discovered the whole business within a year or two after this prodigious marriage , and asked whether she were bound to reveal the case to her son and daughter , who now liv'd in love and sweetness of society , innocently , though with secret misfortune which they felt not . it was concluded negatively , she was not to reveal it , lest she bring an intolerable misery in the place of that which to them was no sin ; or lest upon notice of the error they might be tempted by their mutual endearment and their common children , to cohabite in despight of the case , and so change that into a known sin , which before was an unknown calamity ; and by this state of the answer , they were permitted to their innocence , and the children to their inheritance , and all under the protection of a harmless , though erring and mistaken conscience . . if it be doubtful whether more good or hurt may be consequent to the discovery , it is better to conceal it . because it is more tolerable to have a good omitted , then to have an evil done . that may sometimes be lawful , this can never ; and a known evil that is not a sin , is rather to be admitted then an unknown , which no man can tell whether it will arrive . but in this , the prudence of a good and a wise man is to be his onely guide , and gods glory his onely measure and the publick good , and the greater concernments of the interessed be chiefly regarded . chap. iv. of the probable or thinking conscience . rule . a probable conscience is an imperfect assent to an uncertain proposition , in which one part is indeed clearly and fully chosen , but with an explicit , or implicit notice that the contrary is also fairly eligible . a probable conscience dwells so between the sure and the doubtful that it partakes something of both . for a sure conscience may begin upon a probable inducement , but is made sure either by an assent to the conclusion , stronger then the premises will inferre , or by a reflex act , or some other collateral hardness and adventitious confidence , and therefore the probable is distinguished from that by the imperfection of the assent . but because in that respect it approaches to the doubtful , and in that is alike , it is differenced from this by the determination . for a doubtful conscience considers the probabilities on each side , and dares not choose , and cannot . but the probable does choose , though it considers that in the thing it self there can be no certainty . and from them both it is distinguished by the intervening of the will. for in the sure conscience the will works not at all , because it is wholly conducted by the understanding , and its proper motives . in the doubtful the will cannot interpose by reason of fear and an uncertain spirit ; but in the probable it can intervene , not directly , but collaterally and indirectly , because the motives of the probable conscience are not always sufficient to make the conclusion without something of the will applied to extrinsecal motives which reflect also upon the understanding ; and yet in this conscience there is no fear , and therefore the will can here be obeyed , which in the first needs not , in the last it cannot . for it is remarkable , that a probable conscience though it be in speculation uncertain , yet it may be practically certain , that is , he that beleeves his opinion to be probable , cannot but think that it is possible he may be in an actual error , but yet he may know that it is innocent to doe that for which he hath a probable reason : for though in all these cases he may choose that which is the wrong part , yet he proceeds as safely as if he had chosen right , for if it were not safe to doe that which is onely probable , then nothing could be done till something were demonstrated ; and then in moral theology we should often stand still and suspend our act , but seldome doe any thing ; nay sometimes 〈…〉 act nor suspend , it being but probable that either is to be 〈…〉 sometimes it happens what aristotle said , that false things are 〈…〉 then true , as it is to all them who are innocently and in● 〈…〉 ; and in this case , if probability were not a sufficient convicti●● 〈…〉 such persons could not honestly consent to truth . * for even 〈…〉 disagree in their sentences of truth and error , and after a great search , 〈◊〉 doe they discover one single truth unto just measures of confidence ; 〈◊〉 therefore no other law could be exacted for humane actions , then an opinion honestly entred into and a probable conscience . and it is remarkable that cicero saith that the word arbitror is verbum consideratissimum , & the old romans were reserv'd and cautious in the decrees of judges , and the forms of their oath began with arbitor although they gave testimony of things whereof they were eye witnesses ; and the words which their praetors did use in their sentences , was fecisse videtur , or non videtur . he that observeth the winds shall not sow , and he that watcheth the clouds shall never reap ; which means , that if we start at every objection , and think nothing safe but what is certain , and nothing certain but what can be demonstrated , that man is over wise and over just , and by his too curious search misses what he inquires for . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is well enough prov'd , that is prov'd according to the subject matter . for there is not the same exactness to be look'd for in all disciplines , any more then in all manufactures . but in those things which are honest and just , and which concern the publick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is so much dissention and deception that things are good or bad not by themselves , but as they are in law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is well instructed who expects that manner of proof for things , which the nature of the things will bear , said aristotle . and in moral things , it is sufficient that a thing is judged true and certain , though by an uncertain argument ; and the opinion may be practically certain , when the knowledge of it is in speculation onely probable . it hath two sorts of motives , intrinsecal and extrinsecal . that is reason , this is authority , and both of them have great considerations in order to practice , of which i am to give account in the following rules . rule . a conscience that is at first , and in its own nature probable , may be made certain by accumulation of many probabilities operating the same perswasion . every probable argument hath in it something of perswasion and proof , and although it cannot produce evidence and intire conviction to a wise and a discerning spirit , yet it can effect all that it ought ; and although , if the will list , or if passions rule , the understanding shall be made stubborn against it , and reject it easily ; yet if nothing be put in barre against it , it may bring a man to adhere to it beyond the evidence . but in some cases there are a whole army of little people , heaps of probable inducements which the understanding amasses together , and from every side gathers all that can give light and motion to the article in question , it draws auxiliaries from every thing , fights with every weapon , and by all means pursues the victory ; it joyns line to line , and precept to precept , reason to reason , and reason to authority ; the sayings of wise men with the proverbs of the people ; consent of talkers , and the arguings of disputers ; the nature of the thing , and the reasonableness of its expectations ; the capacities and possibilities of men , and of accidents ; the purposes and designs , the usefulness , and rewards ; and by what all agents are and ought to be moved ; customes are mingled with laws , and decencies with consideration of profit ; the understanding considers the present state and heap of circumstances , and by prudence weighs every thing in its own ballance ; it considers the consequent of the opinion it intends to establish , and well weighs the inconvenience of the contrary . but from the obscurity and insufficiency of these particulars , there cannot come a perfect light ; if a little black be mingled with white , the product must have something of every influence that can be communicated from its principle , or material constitution ; and ten thousand millions of uncertains cannot make one certain . in this case the understanding comes not to any certainty by the energy of the motives and direct arguments of probability , or by the first effort and impresses of their strength , but by a particular reflexion which it makes upon the heap , and by a secondary discoursing extracted from the whole , as being therefore convinced , because it beleeves it to be impossible that so many considerations , that no way conspire either in matter or design , should agree in the production of a lie . it is not likely that so many beams of light should issue from the chambers of heaven for no other reason but to lead us into a precipice . probable arguments and prudential motives are the great hinges of humane actions , for as a pope once said , it is but a little wit that governs the world ; and the uncertainty of arguments is the great cause of contingency in events ; but as uncertain as most counsels are , yet all the great transactions of the affairs of the world are resolved on and acted by them ; by suspicions and fears and probable apprehensions infinite evils are prevented ; and it is not therefore likely to be an error by which so perpetually so many good things are procured and effected . for it were a disparagement to the wise providence of god , and a lessening the rare oeconomy of the divine government that he should permit almost all the world , and all reiglements , the varieties of event , and all the changes of kingdomes , and all counsels and deliberations , to be conducted by moral demonstrations , and to be under the power of probabilities , and yet that these should be deceitful and false . neither is it to be imagined that god should permit wise men , and good , men that on purpose place their reason in indifference , that abate of their heats and quench their own extravagant fires , men that wipe away all clouds and mists from their eyes , that they may see clearly , men that search as they ought to do , for things that they are bound to finde , things that they are commanded to search , and upon which even all their interests depends , and yet inquiring after the end whither they are directed , and by what means it is to be acquired that these men should be inevitably abused by their own reason , by the best reason they have ; and that when concerning the thing which cannot be demonstrated by proper and physical arguments , yet we are to enter into a perswasion so great , that for the verification of it men must venture their lives and their souls ; i say , if this kinde of proof be not sufficient to effect all this , and sufficiently to assure such men , and competently to affirm and strengthen such resolutions , salvation and damnation must be by chance , or , which is worse , it must be impossible to be well , but when it cannot choose to be otherwise ; and this i say is not to be imagined that god wil or does permit , since all these entercourses so much concern gods glory and our eternal interest . the main events of heaven and hell doe in some regards depend , as to us , upon our faith , whose objects are represented with such lights from god and right reason as are sufficient to perswade , not to demonstrate ; they are such which leave something to us of choice and love , and every proposition of scripture though it be as sure , yet it is not so evident as the principles of geometry ; and the spirit of god effects his purposes with an influence as soft and placid as the warmth of the sun , while a physical demonstration blows hard and high as the northwind ; indeed a man must use rudeness if he does not quit his garment at so loud a call , but we are more willing to part with it when the sun gently requires us : so is a moral demonstration , it is so humane , so perswasive , so complying with the nature and infirmities of man , with the actions of his life and his manner of operation , that it seems to have been created on purpose for the needs and uses of man in this life , for vertue and for hopes , for faith and for charity , to make us to beleeve by love , and to love by beleeving , for in heaven they that see and love , cannot choose but love , and see , and comprehend ; for it is a reward and fils all their faculties , and is not possessed by us , but it self possesses us ; in this world where we are to doe something our selves , though all by the grace of god , that which we doe of our selves is nothing else but to work as we our selves can , which indeed happens to be in propositions , as it is in the love of god , this cannot fail us , but we may fail of it , and so are the sentences of religion , infallible in themselves , but we may be deceived , while by a fallible way we proceed to infallible notices , for nothing else could indear our labour and our love , our search and our obedience ; and therefore this must be sufficient and acceptable , if we doe what we can : but then this also will secure our confidence , and in the noises of christendome when disputing fellows say their brother is damned for not beleeving them , we need not to regard any such noises , if we proceed prudently as we can , and honestly as we ought , probable motives of our understanding are our sufficient conduct , and then we have this warrant , brethren , if our hearts condemne us not , 〈◊〉 . . then have we peace towards god. and god would never have inspired his church with prudence , or made any such vertue , if the things which were put under the conduct of it , that is , probabilities , were not instrumental to the service of god , and to the verification of all its just and proper productions . probable arguments are like little starres , every one of which will be useless as to our conduct and enlightening , but when they are tyed together by order and vicinity , by the finger of god and the hand of an angel , they make a constellation , and are not onely powerful in their influence , but like a bright angel to guide and to enlighten our way . and although the light is not great as the light of the sun or moon , yet mariners sail by their conduct ; and though with trepidation and some danger , yet very regularly they enter into the haven . this heap of probable inducements , is not of power as a mathematical and physical demonstration , which is in discourse as the sun is in heaven , but it makes a milky and a white path , visible enough to walk securely . and next to these tapers of effective reason , drawn from the nature and from the events , and the accidents and the expectations and experiences of things , stands the grandeur of a long and united authority : the understanding thus reasoning , that it is not credible that this thing should have escaped the wiser heads of all the great personages in the world , who stood at the chairs of princes , or sate in the rulers chair , and should onely appear to two or three bold , illiterate , or vicious persons , ruled by lusts , and overruled by evil habits ; but in this we have the same security and the same confidence that timorous persons have in the dark ; they are pleased and can see what is and what is not , if there be a candle , but in the dark they are less fearful if they be in company . this way of arguing some are pleased to call a moral demonstration , not that it can make a proposition clear and bright , and quit from clouds and obscurity , as a natural demonstration can , for i may in this case use aristotles saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things of this nature may be very true , but are not very evident ; but it can produce the same effect , that is , it can lead into truth , not with as much brightness , but with as much certainty and infallibility in the event of things . for a man may as prosperously and certainly arrive at his journeys end though but conducted by him that went the way but once before him , as if he had a straight path walled in on both sides ; so may we finde truth as certainly by probabilities , as by demonstrations : we are not so sure that we finde it , but it is oftentimes as surely found . and if the heap arrive at that which we call a moral demonstration , it is as certain that no moral demonstration can be opposed against it , as that no natural demonstration can be brought in contradiction to a natural . for the understanding cannot call any thing a moral demonstration , till by considering the particulars on both sides , the reasonableness of one , and the unreasonableness of the other , with a cold sent , and liberty of spirit , and an unbyassed will , it hath passed the sentence for the truth ; and since in this case all the opposition is between strength and power on one side , and weakness and pretence on the other , it is impossible that the opposite parts should be demonstrations or seem so to the same man. and this appears by this also , that some propositions which are onely proved by a conjugation of probable inducements , have yet obtained as certain and as regular events as a natural demonstration , and are beleeved equally , constantly , and perpetually by all wise men , and the understanding does regularly receive the same impression , and give the same assent , and for ever draws forth the same conclusions when it is not abused with differing prejudices and preoccupations , when its liberty and powers are not infeebled with customes , examples and contrary breeding , while it is not brib'd by interest , or hurried away by passion . of this i shall choose to give one instance , which as it is of the greatest concernment in the world in it self , so the gay impieties and bold wits of the world who are witty against none more then god and gods wisdome , have made it now to be but too seasonable , and that is , that the religion of jesus christ , or the christian religion is from god ; concerning which i will not now pretend to bring in all the particulars whereby each part of it can be verified , but by heaping together such heads of probabilities which are or may be the cause of an infinite perswasion , and this i had rather choose to doe for these reasons : . because many men excellently learned have already discoursed largely of the truth of christianity , and approved by a direct and close congression with other religions , by examination of the contrary pretences , refutation of their arguments , answering their objections , and have by direct force so farre prevailed , that all the reason of the world appears to stand on the christian side : and for me to doe it now , as there is no just occasion ministred by this argument , so neither can it be useful and necessary . . in that way of arguing , every man that is an adversary can answer one argument , and some can reprove many , and none can prevail singly to posses all the understanding , and to fill all the corners of consideration , but in a moral demonstration that can be supplied . . in the other way an adversary supposes himself to prevail when he can answer the arguments singly , and the discourses in that method are like the servants sent singly to gather fruits of the husbandmen , they killed them as fast as they came , and a man may kill a whole kingdome over , if the opponents come by single persons ; but a moral demonstration is like an army which can lose single persons and yet prevail , but yet cannot be beaten unless it be beaten all . . the few little things that atheistical persons prate against the holy jesus and his most excellent religion , are infinitely outweighed by the multitude and variety of things to be said for it ; and let the others stand ( as if they meet with persons that cannot answer them ) yet they are sure this greater ought to prevail , because it possesses all the corners of reason , and meets with every instance , and complies with the manner of a man , and is fitted to the nature of things , and complies with the will , and perswades the understanding , and is a guard against the tricks of sophisters , and does not onely effect its purpose by direct influence , but is secured by reflexion upon it self , and does more by its indirect strength , and by a back blow , then by its first operations ; and therefore , this instance and this way of argument may be of more use to those persons who cannot so dispute , but that they are apt to be abused by little things , by talkings and imperfect arguings ; it may be a defensative against trifling objections , and the impious pratings of the nequam ingeniosi the witty fools , while the men are armed by love and prudence and wise securities to stand with confidence and piety against talkings and intrigues of danger ; for by this way best , wisdome is justified of all her children . an instance of moral demonstration , or a conjugation of probabilities , proving that the religion of jesus christ is from god. this discourse of all the disputables in the world , shall require the fewest things to be granted ; even nothing but what was evident , even nothing but the very subject of the question , viz. that there was such a man as jesus christ , that he pretended such things and taught such doctrines : for he that will prove these things to be from god , must be allowed that they were from something or other . but this postulate i doe not ask for need , but for orders sake and art ; for what the histories of that age reported as a publick affair , as one of the most eminent transactions of the world , that which made so much noise , which caused so many changes , which occasioned so many warres , which divided so many hearts , which altered so many families , which procured so many deaths , which obtained so many laws in favour , and suffered so many rescripts in the disfavour of its self ; that which was not done in a corner , but was . years and more in acting ; which caused so many sects , and was opposed by so much art , and so much power that it might not grow , which filled the world with noise , which effected such great changes in the bodies of men by curing the diseased , and smiting the contumacious or the hypocrites , which drew so many eyes , and fill'd so many tongues , and imployed so many pens , and was the care and the question of the whole world at that time , and immediately after ; that which was consigned by publick acts and records of courts , which was in the books of friends and enemies , which came accompanied and remarked with eclipses and stars and prodigies of heaven and earth , that which the jews even in spite and against their wills confessed , and which the witty adversaries intending to overthrow , could never so much as challenge of want of truth in the matter of fact and story ; that which they who are infinitely concerned that it should not be beleeved , or more , that it had never been , doe yet onely labour to make to appear not to have been divine : certainly , this thing is so certain that it was , that the defenders of it need not account it a kindness to have it presupposed ; for never was any story in the world that had so many degrees of credibility , as the story of the person , life and death of jesus christ : and if he had not been a true prophet , yet that he was in the world , and said and did such things cannot be denied ; for even concerning mahomet we make no question but he was in the world , and led a great part of mankinde after him , and what was less proved we infinitely beleeve ; and what all men say , and no man denies , and was notorious in it self , of this we may make further inquiries whether it was all that which it pretended , for that it did make pretences and was in the world , needs no more probation . but now whether jesus christ was sent from god and delivered the will of god , we are to take accounts from all the things of the world which were on him , or about him , or from him . consider first his person : he was foretold by all the prophets : he , i say , for that appears by the event , and the correspondencies of their sayings to his person : he was described by infallible characterisms which did fit him , and did never fit any but him ; for when he was born , then was the fulness of time , and the messias was expected at the time when jesus did appear , which gave occasion to many of the godly then to wait for him , and to hope to live till the time of his revelation : and they did so , and with a spirit of prophecie which their own nation did confess and honour , glorified god at the revelation : and the most excellent and devout persons that were conspicuous for their piety did then rejoyce in him , and confess him ; and the expectation of him at that time was so publick and famous , that it gave occasion to divers impostors to abuse the credulity of the people in pretending to be the messias ; but not onely the predictions of the time , and the perfect synchronisms did point him out , but at his birth a strange starre appeared , which guided certain levantine princes and sages to the inquiry after him ; a strange starre which had an irregular place and an irregular motion , that came by design , and acted by counsel , the counsel of the almighty guide , it moved from place to place , till it stood just over the house where the babe did sleep ; a starre of which the heathen knew much , who knew nothing of him ; a starre which chalcidius affirmed to have signified the descent of god for the salvation of man ; a starre that guided the wise chaldees to worship him with gifts ( as the same disciple of plato does affirm , and ) as the holy scriptures deliver ; and this starre could be no secret ; it troubled all the country ; it put herod upon strange arts of security for his kingdome , it effected a sad tragedy accidentally , for it occasioned the death of all the little babes in the city , and voisinage of bethlehem : but the birth of this young child which was thus glorified by a starre , was also signified by an angel , and was effected by the holy spirit of god , in a manner which was in it self supernatural ; a virgin was his mother , and god was his father , and his beginning was miraculous ; and this matter of his birth of a virgin was proved to an interested and jealous person , even to joseph the supposed father of jesus , it was affirmed publickly by all his family , and by all his disciples , and published in the middest of all his enemies , who by no artifice could reprove it , a matter so famous , that when it was urged as an argument to prove jesus to be the messias , by the force of a prophecie in isaiah [ a virgin shall conceive a son ] they who obstinately refused to admit him , did not deny the matter of fact , but denied that it was so meant by the prophet , which if it were true , can onely prove that jesus was more excellent then was foretold by the prophets , but that there was nothing less in him then was to be in the messias ; it was a matter so famous that the arabian physicians who can affirm no such things of their mahomet , and yet not being able to deny it to be true of the holy jesus , endevour to elevate and lessen the thing , by saying , it is not wholly beyond the force of nature , that a virgin should conceive , so that it was on all hands undeniable , that the mother of jesus was a virgin , a mother without a man. this is that jesus at whose presence before he was born , a babe in his mothers belly also did leap for joy , who was also a person extraordinary himself , conceived in his mothers old age , after a long barrenness , signified by an angel in the temple , to his father officiating his priestly office , who was also struck dumb for his not present beleeving : all the people saw it , and all his kindred were witnesses of his restitution , and he was named by the angel , and his office declared to be the fore-runner of the holy jesus ; and this also was foretold by one of the old prophets ; for the whole story of this divine person is a chain of providence and wonder , every link of which is a verification of a prophecie , and all of it is that thing which from adam to the birth of jesus was pointed at and hinted by all the prophets , whose words in him passed perfectly into the event . this is that jesus who as he was born without a father , so he was learned without a master , he was a man without age , a doctor in a childs garment , disputing in the sanctuary at . years old . he was a sojourner in egypt , because the poor babe born of an indigent mother was a formidable rival to a potent king , and this fear could not come from the design of the infant , but must needs arise from the illustriousness of the birth , and the prophecies of the child , and the sayings of the learned , and the journey of the wise men , and the decrees of god ; this journey and the return were both managed by the conduct of an angel and a divine dream , for to the son of god all the angels did rejoyce to minister . this blessed person made thus excellent by his father , and glorious by miraculous consignations , and illustrious by the ministery of heavenly spirits , and proclaimed to mary and to joseph by two angels , to the shepherds by a multitude of the heavenly host , to the wise men by a prophecie and by a star , to the jews by the shepherds , to the gentiles by the three wise men , to herod by the doctors of the law , and to himself perfectly known by the inchasing his humane nature in the bosome and heart of god , and by the fulness of the spirit of god , was yet pleased for . years together to live an humble , a laborious , a chast and a devout , a regular and an even , a wise and an exemplar , a pious and an obscure life , without complaint , without sin , without design of fame , or grandeur of spirit , till the time came that the clefts of the rock were to open , and the diamond give its lustre , and be worn in the diademes of kings , and then this person was wholly admirable ; for he was ushered into the world by the voice of a loud crier in the wilderness , a person austere and wise , of a strange life , full of holiness and full of hardness , and a great preacher of righteousness , a man beleeved by all the people that he came from god , one who in his own nation gathered disciples publickly , and ( which amongst them was a great matter ) he was the doctor of a new institution , and baptized all the country , yet this man so great , so rever'd , so followed , so listned to by king and people , by doctors and by ideots , by pharisees and sadduces , this man preached jesus to the people , pointed out the lamb of god , told that he must increase , and himself from all that fame must retire to give him place ; he received him to baptism after having with duty and modesty declared his own unworthiness to give , but rather a worthiness to receive baptism from the holy hands of jesus ; but at the solemnity god sent down the holy spirit upon his holy son , and by a voice from heaven , a voice of thunder ( and god was in that voice ) declared that this was his son , and that he was delighted in him . this voyce from heaven was such , so evident , so certain a conviction of what it did intend to prove , so known and accepted as the way of divine revelation under the second temple , that at that time every man that desired a sign honestly , would have been satisfied with such a voyce ; it being the testimony by which god made all extraordinaries to be credible to his people from the days of ezra , to the death of the nation ; and that there was such a voice , not onely then , but divers times after , was as certain , and made as evident as things of that nature can ordinarily be made . for it being a matter of fact , cannot be supposed infinite , but limited to time and place , heard by a certain number of persons , and was as a clap of thunder upon ordinary accounts , which could be heard but by those who were within the sphere of its own activity ; and reported by those to others , who are to give testimony as testimonies are required , which are credible under the test of two or three disinterested , honest , and true men , and though this was done in the presence of more , and oftner then once , yet it was a divine testimony but at first , but is to be conveyed by the means of men ; and as god thundred from heaven at the giving of the law , though that he did so , we have notice onely from the books of moses received from the jewish nation ; so he did in the days of the baptist , and so he did to peter , james , and john , and so he did in the presence of the pharisees and many of the common people ; and as it is not to be supposed that all these would joyn their divided interests , for and against themselves for the verification of a lye , so if they would have done it , they could not have done it without reproof of their own parties , who would have been glad by the discovery onely to disgrace the whole story ; but if the report of honest and just men so reputed , may be questioned for matter of fact , or may not be accounted sufficient to make faith when there is no pretence of men to the contrary , besides that we can have no story transmitted to us , no records kept , no acts of courts , no narratives of the days of old , no traditions of our fathers ; so there could not be left in nature any usual instrument whereby god could after the manner of men declare his own will to us , but either we should never know the will of heaven upon earth , or it must be that god must not onely tell it once but always , and not onely always to some men , but always to all men ; and then as there would be no use of history , or the honesty of men , and their faithfulness in telling any act of god in declaration of his will , so there would be perpetual necessity of miracles , and we could not serve god directly with our understanding , for there would be no such thing as faith , that is , of assent without conviction of understanding , and we could not please god with beleeving , because there would be in it nothing of the will , nothing of love and choyce ; and that faith which is , would be like that of thomas , to beleeve what we see or hear , and god should not at all govern upon earth unless he did continually come himself : for thus , all government , all teachers , all apostles , all messengers would be needless , because they could not shew to the eye what they told to the ears of men ; and it might as well be disbeleeved in all courts and by all princes , that this was not the letter of a prince , or the act of a man , or the writing of his hand , and so all humane entercourse must cease , and all senses but the eye be useless as to this affair , or else to the ear all voyces must be strangers but the principal , if i say , no reports shall make faith : but it is certain , that when these voyces were sent from heaven and heard upon earth they prevailed amongst many that heard them not , and disciples were multiplied upon such accounts , or else it must be that none that did hear them could be beleeved by any of their friends and neighbours ; for if they were , the voyce was as effective at the reflex and rebound as in the direct emission , and could prevail with them that beleeved their brother or their friend , as certainly as with them that beleeved their own ears and eyes . i need not speak of the vast numbers of miracles which he wrought ; miracles which were not more demonstrations of his power then of his mercy ; for they had nothing of pompousness and ostentation , but infinitely of charity and mercy , and that permanent and lasting and often : he opened the eyes of the blinde , he made the crooked straight , he made the weak strong , he cured fevers with the touch of his hand , and an issue of blood with the hem of his garment , and sore eyes with the spittle of his mouth and the clay of the earth ; he multiplied the loaves and fishes , he raised the dead to life , a young maiden , the widows son of naim , and lazarus , and cast out devils by the word of his mouth , which he could never doe but by the power of god. for satan does not cast out satan , nor a house fight against it self , if it means to stand long , and the devil could not help jesus , because the holy jesus taught men virtue , called them from the worshipping devils , taught them to resist the devil , to lay aside all those abominable idolatries by which the devil doth rule in the hearts of men : he taught men to love god , to fly from temptations to sin , to hate and avoid all those things of which the devil is guilty , for christianity forbids pride , envy , malice , lying , and yet affirms that the devil is proud , envious , malicious , and the father of lies ; and therefore where ever christianity prevails , the devil is not worshipped , and therefore he that can think that a man without the power of god could overturn the devils principles , cross his designs , weaken his strengths , baffle him in his policies , befool him and turn him out of possession , & make him open his own mouth against himself as he did often , and confess himself conquered by jesus and tormented , as the oracle did to augustus caesar , and the devil to jesus himself , he i say , that thinks a meer man can doe this , knows not the weaknesses of a man , nor the power of an angel ; but he that thinks this could be done by compact , and by consent of the devil , must think him to be an intelligence without understanding , a power without force , a fool and a sot to assist a power against himself , and to persecute the power he did assist , to stirre up the world to destroy the christians , whose master and lord he did assist to destroy himself ; and when we read that porphyrius an heathen , a professed enemy to christianity , did say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that since jesus was worshipped , the gods could help no man , that is , the gods which they worshipped ; the poor baffled enervated daemons : he must either think that the devils are as foolish as they are weak , or else that they did nothing towards this declination of their power ; and therefore that they suffer it by a power higher then themselves , that is , by the power of god in the hand of jesus . but besides that god gave testimony from heaven concerning him ; he also gave this testimony of himself to have come from god , because that he did gods will ; for he that is a good man and lives by the laws of god and of his nation , a life innocent and simple , prudent and wise , holy and spotless , unreproved and unsuspected , he is certainly by all wise men said in a good sense to be the son of god , but he who does well and speaks well , and calls all men to glorify and serve god , and serves no ends but of holiness and charity , of wisdome of hearts and reformat on of manners , this man carries great authority in his sayings , and ought to prevail with good men in good things , for good ends , which is all that is here required . but his nature was so sweet , his manners so humble , his words so wise and composed , his comportment so grave and winning , his answers so seasonable , his questions so deep , his reproof so severe and charitable , his pity so great and merciful , his preachings so full of reason and holiness , of weight and authority , his conversation so useful and beneficent , his poverty great but his alms frequen● , his family so holy and religious , his and their imployment so profitable , his meekness so incomparable , his passions without difference , save onely where zeal or pity carried him on to worthy and apt expressions a person that never laughed , but often wept in a sense of the calamities of others ; he loved every man and hated no man , he gave counsel to the doubtful , and instructed the ignorant , he bound up the broken hearts , and strengthened the feeble knees , he releeved the poor , and converted the sinners , he despised none that came to him for releef , and as for those that did not he went to them ; he took all occasions of mercy that were offered him , and went abroad for more ; he spent his days in preaching and healing , and his nights in prayers and conversation with god , he was obedient to laws and subject to princes , though he was the prince of judaea in right of his mother , and of all the world in right of his father ; the people followed him , but he made no conventions , and when they were made . he suffered no tumults , when they would have made him a king he withdrew himself , when he knew they would put him to death he offered himself ; he knew mens hearts , and conversed secretly , and gave answer to their thoughts and prevented their questions : he would work a miracle rather then give offence , and yet suffer every offence rather then see god his father dishonoured , he exactly kept the law of moses , to which he came to put a period , and yet chose to signify his purpose onely by doing acts of mercy upon their sabbath , doing nothing which they could call a breach of a commandement , but healing sick people , a charity which themselves would doe to beasts , and yet they were angry at him for doing it to their brethren : in all his life , and in all his conversation with his nation , he was innocent as an angel of light , and when by the greatness of his worth , and the severity of his doctrine , and the charity of his miracles , and the noises of the people , and his immense fame in all that part of the world , and the multitude of his disciples and the authority of his sermons , and his free reproof of their hypocrisy , and his discovery of their false doctrines and weak traditions , he had branded the reputation of the vicious rulers of the people , and they resolved to put him to death , they who had the biggest malice in the world , and the weakest accusations were forced to supply their want of articles against him by making truth to be his fault ; and his office to be his cr●me , and his open con●ession of what was asked him to be his article of condemnation , and yet after all this they could not perswade the competent judge to condemne him , or to finde him guilty of any fault , and therefore they were forced to threaten him with caesars name , against whom then they would pretend him to be an enemy , though in their charge they neither proved , nor indeed laid it against him , and yet to whatsoever they objected he made no return , but his silence and his innocence were remarkable and evident , without labour and reply , and needed no more argument then the sun needs an advocate to prove that he is the brightest starre in the firmament . well , so it was , they crucified him , and when they did they did as much put out the eye of heaven as destroy the son of god ; for when with an incomparable sweetness , and a patience exemplar to all ages of sufferers , he endured affronts , examinations , scorns , insolencies of rude ungentle tradesmen , cruel whippings , injurious , unjust and unreasonable usages from those whom he obliged by all the arts of endearment and offers of the biggest kindness , at last he went to death as to the work which god appointed him that he might become the worlds sacrifice , and the great example of holiness , and the instance of representing by what way the world was to be made happy [ even by sufferings and so entring into heaven ] that he might ( i say ) become the saviour of his enemies , and the elder brother to his friends , and the lord of glory , and the fountain of its emanation . then it was that god gave new testimonies from heaven ; the sun was eclipsed all the while he was upon the cross , and yet the moon was in the full ; that is , he lost his light , not because any thing in nature did invest him , but because the god of nature ( as a heathen at that very time confessed , who yet saw nothing of this sad iniquity ) did suffer . the rocks did rend , the ve●l of the temple divided of it self and opened the inclosures , and disparked the sanctuary , and made it pervious to the gentiles eye ; the dead arose , and appeared in jerusalem to their friends , the centurion and divers of the people smote their hearts , and were by these strange indications convinced that he was the son of god. his garments were parted , and lots cast upon his inward coat , they gave him vinegar and gall to drink , they brake not a bone of him , but they pierced his side with a spear , looking upon him whom they had pierced ; according to the prophecies of him , which were so clear and descended to minutes and circumstances of his passion , that there was nothing left by which they could doubt whether this were he or no who was to come into the world : but after all this , that all might be finally verified and no scruple left , after three days burial , a great stone being rolled to the face of the grave , and the stone sealed , and a guard of souldiers placed about it , he arose from the grave , and for forty days together conversed with his followers and disciples , and beyond all suspicion was seen of . brethren at once , which is a number too great to give their consent and testimony to a lye , and it being so publickly and confidently affirmed at the very time it was done , and for ever after urged by all christians , used as the most mighty demonstration , proclaimed , preached , talked of , even upbraided to the gainsayers , affirmed by eye-witnesses , perswaded to the kinred and friends and the relatives and companions of all those . persons who were eye-witnesses , it is infinitely removed from a reasonable suspicion ; and at the end of those days was taken up into heaven in the sight of many of them , as elias was in the presence of elisha . now he of whom all these things are true , must needs be more then a meer man , and that they were true was affirmed by very many eye-witnesses , men who were innocent , plain men , men that had no bad ends to serve , men that looked for no preferment by the thing in this life ; men to whom their master told they were to expect not crowns and scepters , not praise of men or wealthy possessions , not power and ease , but a voluntary casting away care and attendance upon secular affairs that they might attend their ministery ; poverty and prisons , trouble and vexation persecution and labour , whippings and banishment , bonds and death , and for a reward they must stay till a good day came , but that was not to be at all in this world ; and when the day of restitution and recompence should come , they should never know till it came , but upon the hope of this and the faith of jesus , and the word of god so taught , so consigned , they must rely wholly and for ever . now let it be considered . how could matters of fact be proved better ? and how could this be anything , but such as to rely upon matters of fact ? what greater certainty can we have of any thing that was ever done which we saw not , or heard not , but by the report of wise and honest persons ? especially since they were such whose life and breeding was so far from ambition and pompousness that as they could not naturally and reasonably hope for any great number of proselytes , so the same that could be hop'd for amongst them , as it must be a matter of their own procuring , and consequently uncertain , so it must needs be very inconsiderable , not fit to outweigh the danger and the loss , nor yet at all valuable by them whose education and pretences were against it ? these we have plentifully . but if these men are numerous and united , it is more . then we have more ; for so many did affirm these things which they saw and heard , that thousands of people were convinced of the truth of them : but then if these men offer their oath , it is yet more , but yet not so much as we have , for they sealed those things with their blood ; they gave their life for a testimony ; and what reward can any man expect , if he gives his life for a lye ? who shall make him recompence , or what can tempt him to doe it knowingly ? but after all , it is to be remembred , that as god hates lying , so he hates incredulity ; as we must not beleeve a lye , so neither stop up our eyes and ears against truth ; and what we doe every minute of our lives in matters of little and of great concernment , if we refuse to doe in our religion which yet is to be conducted as other humane affairs are , by humane instruments and arguments of perswasion proper to the nature of the thing , it is an obstinacy that is as contrary to humane reason as it is to divine faith . these things relate to the person of the holy jesus , and prove sufficiently that it was extraordinary , that it was divine , that god was with him , that his power wrought in him ; and therefore that it was his will which jesus taught , and god signed . but then if nothing of all this had been , yet even the doctrine it self proves it self divine and to come from god. for it is a doctrine perfective of humane nature , that teaches us to love god and to love one another , to hurt no man , and to doe good to every man , it propines to us the noblest , the highest , and the bravest pleasures of the world ; the joys of charity , the rest of innocence , the peace of quiet spirits , the wealth of beneficence , and forbids us onely to be beasts and to be devils , it allows all that god and nature intended , and onely restrains the excrescencies of nature , and forbids us to take pleasure in that which is the onely entertainment of devils , in murders and revenges , malice and spiteful words and actions ; it permits corporal pleasures where they can best minister to health and societies , to conservation of families and honour of communities , it teaches men to keep their words that themselves may be secured in all their just interests , and to doe good to others that good may be done to them ; it forbids biting one another that we may not be devoured by one another ; and commands obedience to superiours , that we may not be ruined in confusions ; it combines governments , and confirms all good laws , and makes peace , and opposes and prevents warres where they are not just , and where they are not necessary . it is a religion that is life and spirit , not consisting in ceremonies and external amusements , but in the services of the heart , and the real fruit of lips and hands , that is , of good words and good deeds , it bids us to doe that to god which is agreeable to his excellencies , that is , worship him with the best thing we have , and make all things else minister to it ; it bids us doe that to our neighbour , by which he may be better : it is the perfection of the natural law , and agreeable to our natural necessities , and promotes our natural ends and designs : it does not destroy reason , but instructs it in very many things , and complies with it in all , it hath in it both heat and light , and is not more effectual then it is beauteous ; it promises every thing that we can desire , and yet promises nothing but what it does effect ; it proclaims warie against all vices , and generally does command every vertue ; it teaches us with ease to mortify those affections which reason durst scarce reprove , because she hath not strength enough to conquer , and it does create in us those vertues which reason of her self never knew , and after they are known , could never approve sufficiently : it is a doctrine in which nothing is superfluous or burdensome , nor yet is there any thing wanting which can procure happiness to mankinde , or by which god can be glorified : and if wisdome , and mercy , and justice , and simplicity , and holiness , and purity , and meekness , and contentedness , and charity , be images of god and rays of divinity , then that doctrine in which all these shine so gloriously , and in which nothing else is ingredient must needs be from god ; and that all this is true in the doctrine of jesus needs no other probation but the reading the words . for that the words of jesus are contained in the gospels , that is , in the writings of them , who were eye-witnesses and ear-witnesses of the actions and sermons of jesus , is not at all to be doubted ; for in every sect we beleeve their own records of doctrine and institution ; for it is madness to suppose the christians to pretend to be servants of the laws of jesus , and yet to make a law of their own which he made not : no man doubts but that the alcoran is the law of mahomet , that the old testament contains the religion of the jews ; and the authority of these books is proved by all the arguments of the religion , for all the arguments perswading to the religion are intended to prove no other then is contained in those books ; and these having been for . years and more , received absolutely by all christian assemblies , if any man shall offer to make a question of their authority , he must declare his reasons , for the disciples of the religion have sufficient presumption , security and possession , till they can be reasonably disturb'd ; but that now they can never be is infinitely certain , because we have a long , immemorial , universal tradition that these books were written in those times , by those men whose names they bear , they were accepted by all churches at the very first notice , except some few of the later , which were first received by some churches , and then consented to by all , they were acknowledged by the same , and by the next age for genuine , their authority published , their words cited , appeals made to them in all questions of religion , because it was known and confessed that they wrote nothing but that they knew , so that they were not deceived ; and to say they would lie must be made to appear by something extrinsecal to this inquiry , and was never so much as plausibly pretended by any adversaries , and it being a matter of another mans will , must be declared by actions , or not at all . but besides the men that wrote them were to be beleeved because they did miracles , they wrote prophecies , which are verified by the event , persons were cured at their sepulchres , a thing so famous that it was confessed even by the enemies of the religion : and after all , that which the world ought to rely upon , is the wisdome and the providence and the goodness of god ; all which it concerned to take care that the religion , which himself so adorned and proved by miracles and mighty signs , should not be lost , nor any false writings be obtruded in stead of true , lest without our fault the will of god become impossible to be obeyed . but to return to the thing : all those excellent things which singly did make famous so many sects of philosophers , and remarked so many princes of their sects , all them united , and many more which their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dark and dim could not see , are heaped together in this systeme of wisdome and holiness . here are plain precepts full of deepest mystery ; here are the measures of holiness and approaches to god describ'd ; obedience and conformity , mortification of the body , and elevations of the spirit , abstractions from earth , and arts of society and union with heaven , degrees of excellencies , and tendences to perfection , imitations of god , and conversations with him ; these are the heights and descents , upon the plain grounds of natural reason , and natural religion , for there is nothing commanded but what our reason by nature ought to choose , and yet nothing of natural reason taught but what is heightned and made more perfect by the spirit of god ; and when there is any thing in the religion , that is against flesh and blood , it is onely when flesh and blood is against us , and against reason , when flesh and blood either would hinder us from great felicity , or bring us into great misery : to conclude , it is such a law , that nothing can hinder men to receive and entertain , but a pertinacious baseness and love to vice , and none can receive it but those who resolve to be good and excellent ; and if the holy jesus had come into the world with less splendor of power and mighty demonstrations , yet even the excellency of what he taught , makes him alone fit to be the master of the world . but then let us consider what this excellent person did effect , and with what instruments he brought so great things to pass . he was to put a period to the rites of moses , and the religion of the temple ; of which the jews were zealous even unto pertinacy ; to reform the manner of all mankinde , to confound the wisdome of the greeks , to break in peeces the power of the devil , to destroy the worship of all false gods , to pull down their oracles , and change their laws , and by principles wise and holy to reform the false discourses of the world . but see what was to be taught , a trinity in the unity of the godhead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the christian arithmetick , three are one and one are three , so lucian in his philopatris , or some other derides the christian doctrine ; see their philosophy , ex nihilo nihil fit . no : ex nihilo omnia , all things are made of nothing ; and a man-god and a god-man , the same person finite and infinite , born in time , and yet from all eternity the son of god , but yet born of a woman , and she a maid , but yet a mother ; resurrection of the dead , reunion of soul and body ; this was part of the christian physicks or their natural philosophy . but then certainly their moral was easy and delicious . it is so indeed , but not to flesh and blood , whose appetites it pretends to regulate or to destroy , to restrain or else to mortify : fasting and penance , and humility , loving our enemies , restitution of injuries , and self-denial , and taking up the cross , and losing all our goods , and giving our life for jesus : as the other was hard to beleeve , so this is as hard to doe . but for whom and under whose conduct was all this to be beleeved , and all this to be done , and all this to be suffered ? surely for some glorious and mighty prince , whose splendor as far outshines the romane empire as the jewels of cleopatra out-shined the swadling clothes of the babe at bethlehem . no it was not so neither . for all this was for jesus whom his followers preached ; a poor babe born in a stable , the son of a carpenter , cradled in a cratch , swadled in poor clouts ; it was for him whom they indeed call'd a god , but yet whom all the world knew , and they themselves said , was whip'd at a post , nailed to a cross ; he fell under the malice of the jews his countrymen , and the power of his romane lords , a cheap and a pitiful sacrifice without beauty and without splendor . the design is great , but does not yet seem possible ; but therefore let us see what instruments the holy jesus chose to effect these so mighty changes , to perswade so many propositions , to endear so great sufferings , to overcome so great enemies , to master so many impossibilities which this doctrine and this law from this master were sure to meet withall . here , here it is that the divinity of the power is proclaimed . when a man goes to warre he raises as great an army as he can to out-number his enemy , but when god fights , three hundred men that lap like a dogge are sufficient ; nay one word can dissolve the greatest army . he that means to effect any thing must have means of his own proportionable , and if they be not , he must fail , or derive them from the mighty . see then with what instruments the holy jesus sets upon this great reformation of the world . twelve men of obscure and poor birth , of contemptible trades and quality , without learning , without breeding ; these men were sent into the midst of a knowing and wise world to dispute with the most famous philosophers of greece , to out-wit all the learning of athens , to out-preach all the roman orators ; to introduce into a newly setled empire , which would be impatient of novelties and change , such a change as must destroy all their temples , or remove thence all their gods : against which change all the zeal of the world , and all the passions , and all the seeming pretences which they could make , must needs be violently opposed a change that introduced new laws , and caused them to reverse the old , to change that religion under which their fathers long did prosper , and under which the romane empire obtained so great a grandeur , for a religion which in appearance was silly and humble , meek and peaceable , not apt indeed to doe harm , but exposing men to all the harm in the world , abating their courage , bl●nting their swords , teaching peace and unactiveness , and making the souldiers arms in a manner useless , and untying their military girdle ; a religion which contradicted their reasons of state , and erected new judicatories , and made the romane courts to be silent and without causes ; a religion that gave countenance to the poor and pitiful ( but in a time when riches were adored , & ambition esteemed the greatest nobleness , and pleasure thought to be the chiefest good ) it brought no peculiar blessing to the rich or mighty , unless they would become poor and humble in some reall sense or other ; a religion that would change the face of things , and would also pierce into the secrets of the soul , and unravel all the intrigues of hearts , and reform all evil manners , and break vile habits into gentleness and counsel : that such a religion in such a time , preached by such mean persons , should triumph over the philosophy of the world , and the arguments of the subtle , and the sermons of the eloquent , and the power of princes , and the interest of states , and the inclinations of nature , and the blindness of zeal , and the force of custome , and the pleasures of sin , and the busie arts of the devil , that is , against wit , and power , and money , and religion , and wilfulness , and fame , and empire , which are all the things in the world that can make a thing impossible ; this i say could not be by the proper force of such instruments ; for no man can 〈…〉 palm , nor govern wise empires with diagrams . it were impudence to send a footman to command caesar to lay down his arms , to d●sband h●s legions and throw himself into tyber , or keep a tavern nex● to pompeys theatre ; but if a sober man shall stand alone unarm'd , undefended , or unprovided , and shall tell that he will make the sun stand still , or remove a mountain , or reduce xerxes his army to the scantling of a single troop , he that beleeves he will and can doe this , must beleeve he does it by a higher power thee he can yet perceive , and so it was in the present transaction . for that the holy jesus made invisible powers to doe him visible honours , that his apostles hunted the daemons from their tripods , their navels , their dens , their hollow pipes , their temples , and their altars , that he made the oracles silent , as lucian , porphyrie celsus , , and other heathens confess ; that against the order of new things , which let them be never so profitable or good doe yet suffer reproach and cannot prevail unless they commence in a time of advantage and favour , yet that this should flourish like the palm by pressure , grow glorious by opposition , thrive by persecution , and was demonstrated by objections , argues a higher cause then the immediate instrument ; now how this higher cause did intervene is visible and notorious : the apostles were not learned , but the holy jesus promised that he would send down wisdome from above , from the father of spirits ; they had no power , but they should be invested with power from on high they were ignorant and timorous , but he would make them learned and confident , and so he did : he promised that in a few days he would send the holy ghost upon them , and he did so , after ten days they felt and saw glorious immission from heaven , lights of movable fire sitting upon their heads , and that light did illuminate their hearts , and the mighty rushing winde inspired them with a power of speaking divers languages , and brought to their remembrances all that jesus did and taught , and made them wise to conduct souls , and bold to venture , and prudent to advise , and powerful to doe miracles , and w●●y to convince gainsayers , and hugely instructed in the scriptures , and gave them the spirit of government , and the spirit of prophecy . this thing was so publick that at the first notice of it three thousand souls were converted on that very day , at the very time when it was done ; for it was certainly a visible demonstration of an invisible power , that ignorant persons who were never taught , should in an instant speak all the languages of the romane empire ; and indeed this thing was so necessary to be so , and so certain that it was so , so publick and so evident , and so reasonable , and so useful , that it is not easy to say whether it was the indication of a greater power , or a greater wisdome ; and now the means was proportionable enough to the biggest end ; without learning they could not confute the learned world ; but therefore god became their teacher : without power they could not break the devils violence , but therefore god gave them power ; without courage they could not contest against all the violence of the jews and gentiles ; but therefore god was their strength and gave them fortitude ; without great caution and providence they could not avoid the traps of crafty persecutors , but therefore god gave them caution , and made them provident , and as besaleel and aholiab received the spirit of god , the spirit of understanding to enable them to work excellently in the tabernacle , so had the apostles to make them wise for the work of god and the ministeries of this diviner tabernacle , which god pitched , not man. immediately upon this , the apostles to make a fulness of demonstration and an undeniable conviction gave the spirit to others also , to jews and gentiles and to the men of samaria , and they spake with tongues and prophesied , then they preached to all nations , and endured all persecutions , and cured all diseases , and raised the dead to life , and were brought before tribunals , and confessed the name of jesus , and convinced the blasphemous jews out of their own prophets , and not onely prevailed upon women and weak men , but even upon the bravest and wisest . all the disciples of john the baptist , the nazarens and ebionites , nicodemus and joseph of arimathea , sergius the president , dionysius an athenian judge , and polycarpus , justinus and irenaus , athenagoras and origen , tertullian and clemens of alexandria , who could not be such fools as upon a matter not certainly true but probably false , to unravel their former principles , and to change their liberty for a prison , wealth for poverty , honour for disreputation , life for death , if by such exchange they had not been secured of truth and holiness and the will of god. but above all these was saul , a bold and a witty , a zealous and learned young man , who going with letters to persecute the christians of damascus , was by a light from heaven called from his furious march , reproved by gods angel for persecuting the cause of jesus , was sent to the city , baptized by a christian minister , instructed and sent abroad , and he became the prodigy of the world for learning and zeal , for preaching and writing , for labour and sufference , for government and wisdome ; he was admitted to see the holy jesus after the lord was taken into heaven , he was taken up into paradise , he conversed with angels , he saw unspeakable rayes of glory , and besides that himself said it , who had no reason to lie , who would get nothing by it here but a conjugation of troubles , and who should get nothing by it hereafter if it were false ; besides this i say , that he did all those acts of zeal and obedience for the promotion of the religion does demonstrate he had reason extraordinary for so sudden a change , so strange a labour , so frequent and incomparable sufferings : and therefore as he did and suffered so much upon such glorious motives , so he spared not to publish it to all the world , he spake it to kings and princes , he told it to the envious jews ; he had partners of his journey who were witnesses of the miraculous accident , and in his publication he urged the notoriousness of the fact , as a thing not feigned , not private , but done at noon day under the test of competent persons , and it was a thing that proved it self , for it was effective of a present , a great , and a permanent change . but now it is no new wonder but a pursuance of the same conjugation of great and divine things , that the fame and religion of jesus was with so incredible a swiftness scattered over the face of the habitable world , from one end of the earth unto the other ; it filled all asia immediately , it passed presently to europe , and to the furthest africans , and all the way it went it told nothing but an holy and an humble story , that he who came to bring it into the world , died an ignominious death , and yet this death did not take away their courage , but added much : for they could not fear death for that master , whom they knew to have for their sakes suffered death , and came to life again . but now infinite numbers of persons of all sexes , and all ages , and all countries came in to the holy crucifix , and he that was crucified in the reign of tiberius , was in the time of nero , even in rome it self , and in nero's family by many persons esteem'd for a god ; and it was upon publick record that he was so acknowledged ; and this was by a christian , justin martyr , urged to the senate , and to the emperours themselves , who if it had been otherwise could easily have confuted the bold allegation of the christian , who yet did die for that jesus who was so speedily reputed for a god ; the cross was worn upon brests , printed in the air , drawn upon fore-heads , carried on banners , put upon crowns imperial ; and yet the christians were sought for to punishments , and exquisite punishments sought forth for them ; their goods were confiscate , their names o●ious , prisons were their houses , and so many kinds of tortures invented for them that domitius ulpianus hath spent seven books in describing the variety of tortures the poor christian was put to at his first appearing ▪ and yet in despite of all this , and ten thousand other objections and impossibilities , whatsoever was for them made the religion grow , and whatsoever was against them made it grow ; if they had peace , the religion was prosperous , if they had persecution , it was still prosperous : if princes favoured them the world came in because the christians lived holily ; if princes were incensed , the world came in because the christians died bravely . they sought for death with greediness , they desired to be grinded in the teeth of lions , and with joy they beheld the wheels and the bended trees , the racks and the gibbets , the fires and the burning irons , which were like the chair of elias to them , instruments to carry them to heaven , into the bosome of their beloved jesus . who would not acknowledge the divinity of this person , and the excellency of this institution , that should see infants to weary the hands of hangmen for the testimony of jesus ? and wise men preach this doctrine for no other visible reward , but shame and death , poverty and banishment ? and hangmen converted by the blood of martyrs springing upon their faces which their impious hands and cords have strained through their flesh ? who would not have confessed the honour of jesus , when he should see miracles done at the tombs of martyrs , and devils tremble at the mention of the name of jesus , and the world running to the honour of the poor nazaren , and kings and queens kissing the feet of the poor servants of jesus ? could a jew fisherman and a publican effect all this for the son of a poor maiden of judaea ? can we suppose all the world , or so great a part of mankinde can consent by chance , or suffer such changes for nothing ? or for any thing less then this ? the son of the poor maiden was the son of god , and the fishermen spake by a divine spirit , and they catched the world with holiness and miracles , with wisdome and power bigger then the strength of all the roman legions . and what can be added to all this , but this thing alone to prove the divinity of jesus ? he is a god , or at least is taught by god who can foretel future contingencies ; and so did the holy jesus , and so did his disciples . our blessed lord while he was alive foretold that after his death his religion should flourish more then when he was alive : he foretold persecutions to his disciples ; he foretold the mission of the holy ghost to be in a very few days after his ascension , which within ten days came to pass ; he prophesied that the fact of mary magdalen in anointing the head and feet of her lord , should be publick and known as the gospel it self , and spoken of in the same place ; he foretold the destruction of jerusalem and the signs of its approach , and that it should be by warre , and particularly after the manner of prophets symbolically , nam'd the nation should doe it ; pointing out the roman eagles , he foretold his death , and the manner of it , and plainly before-hand published his resurrection , and told them it should be the sign to that generation , viz. the great argument to prove him to be the christ , he prophesied that there should arise false christs after him , and it came to pass to the extreme great calamity of the nation ; and lastly , he foretold that his beloved disciple s. john should tarry upon the earth till his coming again , that is , to his coming to judgement upon jerusalem ; and that his religion should be preached to the gentiles , that it should be scattered over all the world , and be received by all nations , that it should stay upon the face of the earth till his last coming to judge all the world , and that the gates of hell should not be able to prevail against his church ; which prophecie is made good thus long , till this day , and is as a continual argument to justify the divinity of the author : the continuance of the religion helps to continue it , for it proves that it came from god , who fore old that it should continue ; and therefore it must continue because it came from god , and therefore it came from god because it does and shall for ever continue according to the word of the holy jesus . but after our blessed lord was entred into glory , the disciples also were prophets ; agabus foretold the dearth that was to be in the romane empire in the days of claudius caesar , and that s. paul should be bound at jerusalem ; s. paul foretold the entring in of hereticks into asia after his departure ; and he and s. peter and s. jude and generally the rest of the apostles had two great predictions , which they used not onely as a verification of the doctrine of jesus , but as a means to strengthen the hearts of the disciples who were so broken with persecution : the one was , that there should arise a sect of vile men who should be enemies to religion and government , and cause a great apostacy , which happened notoriously in the sect of the gnosticks , which those three apostles and s. john notoriously and plainly doe describe : and the other was , that although the jewish nation did m●ghtily oppose the religion , it should be but for a while , for they should be destroyed in a short time , and their nation made extremely miserable ; but for the christians , if they would fly from jerusalem and goe to pella , there should not a hair of their head perish : the verification of this prophecie the christians extremely long'd for and wondred it staid so long , and began to be troubled at the delay , and suspected all was not well , when the great proof of their religion was not verified ; and while they were in thoughts of heart concerning it , the sad catalysis did come , and swept away . of the nation and from that day forward the nation was broken in peeces with intolerable calamities , they are scattered over the face of the earth , and are a vagabond nation , but yet like oyle in a vessel of wine , broken into bubbles but kept in their own circles , and they shall never be an united people till they are servants of the holy jesus ; but shall remain without priest or temple , without altar or sacrifice , without city or country , without the land of promise , or the promise of a blessing , till our jesus is their high priest and the shepherd to gather them into his fold : and this very thing is a mighty demonstration against the jews by their own prophets , for when isaiah and jeremiah , and malachi had prophesied the rejection of the jews and the calling of the gentiles , and the change of the old law , and the introduction of a new by the messias , that this was he , was therefore certain , because he taught the world a new law and presently after the publication of this , the old was abrogate , and not onely went into desuetude , but into a total abolition among all the world ; and for those of the remnant of the scattered jews who obstinately blaspheme , the law is become impossible to them , and they placed in such circumstances that they need not dispute concerning its obligation ; for it being external and corporal , ritual and at last made also local , when the circumstances are impossible , the law that was wholly ceremonial and circumstantial must needs pass away , and when they have lost their priesthood , they cannot retain the law , as no man takes care to have his beard shaved when his head is off . and it is a wonder to consider how the anger of god is gone out upon that miserable people , and that so great a blindness is fallen upon them , it being evident and notorious , that the old testament was nothing but a shadow and umbrage of the new , that the prophecies of that are plainly ver●fied in this ; that all the predictions of the messias are most undeniably accomplished in the person of jesus christ , so that they cannot with any plausibleness or colour be turned any other way , and be applied to any other person , although the jews make illiterate allegations , and prodigious dreams , by which they have fool'd themselves for . years together , and still hope without reason , and are confident without revelation , and pursue a shadow while they quit the glorious ●ody ; while in the mean time the christian prays for his conversion , and is at rest in the truth of jesus , and hath certain unexpressible confidencies and internal lights , clarities of the holy spirit of god , and loves to the holy jesus produc'd in his soul , that he will die when he cannot dispute , and is satisfied and he knows not how , and is sure by comforts , and comforted by the excellency of his beleef , which speaks nothing but holiness , and light and reason , and peace and satisfactions infinite , because he is sure that all the world can be happy if they would live by the religion of jesus , and that neither societies of men nor single persons can have felicity but by this , and that therefore god who so decrees to make men happy , hath also decreed that it shall for ever be upon the face of the earth , till the earth it self shall be no more . amen . now if against this vast heap of things any man shall but confront the pretences of any other religion , and see how they fail both of reason and holiness , of wonder and divinity , how they enter by force , and are kept up by humane interests , how ignorant and unholy , how unlearned and pitiful are their pretences , the darknesses of these must adde great eminency to the brightness of that . for the jews religion which came from heaven is therefore not now to be practised , because it did come from heaven , and was to expire into the christian , it being nothing but the image of this perfection ; and the jews needed no other argument but this , that god hath made theirs impossible now to be done , for he that ties to ceremonies and outward usages , temples and altars , sacrifices and priests , troublesome and expensive rites and figures of future signification , means that there should be an abode and fixt dwelling , for these are not to be done by an ambulatory people ; and therefore since god hath scattered the people into atomes and crumbs of society , without temple or priest , without sacrifice or altar , without urim or thummim , without prophet or vision , even communicating with them no way but by ordinary providence , it is but too evident , that god hath nothing to doe with them in the matter of that religion , but that it is expired , and no way obligatory to them or pleasing to him which is become impossible to be acted ; whereas the christian religion is as eternal as the soul of a man , and can no more cease then our spirits can die , and can worship upon mountains and caves , in fields and churches , in peace and warre , in solitude and society , in persecution and in sun-shine , by night and by day , and be solemnized by clergy and laity in the essential parts of it , and is the perfection of the soul , and the highest reason of man , and the glorification of god. but for the heathen religions it is evidently to be seen , that they are nothing but an abuse of the natural inclination which all men have to worship a god , whom because they know not , they guess at in the dark ; for that they know there is and ought to be something that hath the care and providence of their affairs . but the body of their religion is nothing but little arts of governments , and stratagems of princes and devices to secure the government of new usurpers , or to make obedience to the laws sure , by being sacred , and to make the yoke that was not natural , pleasant by something that is . but yet for the whole body of it who sees not that their worshippings could not be sacred , because they were done by something that is impure , they appeased their gods with adul●eries and impure mixtures , by such things which cato was ashamed to see , by gluttonous eatings of flesh , and impious drinkings , and they did litare in humano sanguine , they sacrificed men and women and children to their d●mons , as is notorious in the rites of bacchus omesta amongst the greeks , and of jupiter , to whom a greek and a greekess , a galatian and a galatess were yearly offered ; in the answers of the oracles to calchas as appears in homer and virgil ; who sees not that crimes were warranted by the example of their immortal gods , and that what did dishonour themselves , they sang to the honour of their gods , whom they affirmed to be passionate and proud , jealous and revengefull , amorous and lustfull , fearfull and impatient , drunken and sleepy , weary and wounded , that the religions were made lasting by policy and force , by ignorance , and the force of custome , by the preferring an inveterate error , and loving of a quiet and prosperous evil , by the arguments of pleasure , and the correspondencies of sensuality , by the fraud of oracles , and the patronage of vices , and because they feared every change as an earthquake , as supposing overturnings of their old error to be the eversion of their well established governments : and it had been ordinarily impossible that ever christianity should have entred , if the nature and excellency of it had not been such as to enter like rain into a fleece of wooll , or the sun into a window without noise or violence , without emotion and disordering the political constitution , without causing trouble to any man but what his own ignorance or peevishness was pleased to spin out of his own bowels , but did establish governments , secure obedience , made the laws firm , and the persons of princes to be sacred ; it did not oppose force by force , nor strike princes for justice ; it defended it self against enemies by patience , and overcame them by kindness , it was the great instrument of god to demonstrate his power in our weaknesses , and to doe good to mankinde by the imitation of his excellent goodness . lastly , he that considers concerning the religion and person of mahomet , that he was a vicious person , lustful and tyrannical , that he propounded incredible and ridiculous propositions to his disciples , that it entred by the sword , by blood and violence , by murder and robbery , that it propounds sensual rewards and allures to compliance by bribing our basest lusts , that it conserves it self by the same means it entred ; that it is unlearned and foolish , against reason , and the discourses of all wise men , that it did no miracles and made false prophecies : in short , that in the person that founded it , in the article it perswades in the manner of prevailing , in the reward it offers it is unholy and foolish and rude ; it must needs appear to be void of all pretence , and that no man of reason can ever be fairly perswaded by arguments , that it is the daughter of god and came down from heaven . since therefore there is so nothing to be said for any other religion , and so very much for christianity , every one of whose pretences can be proved as well as the things themselves doe require , and as all the world expects such things should be proved ; it follows that the holy jesus is the son of god , that his religion is commanded by god , and is that way by which he will be worshipped and honoured , and that there is no other name under heaven by which we can be saved , but onely by the name of the lord jesus . he that puts his soul upon this cannot perish neither can he be reproved who hath so much reason and argument 〈◊〉 his religion . sit anima mea cum christianis ; i pray god my soul may be n●●bred amongst the christians . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i have here brought as an instance of moral demonstration , not onely to doe honour to my dearest lord , by speaking true and great things of his name , and indevouring to advance and esta●●lish his kingdom● , but to represent in order to the first in●ention , that a heap of probabilities may in some cases make a sure conscience ; for as ciecro says , probable id est , 〈◊〉 habet in se quandam similitudinem , sive id falsum est , sive verum . for 〈◊〉 is not in the thing properly , for every thing is true or false in it self , and even false things may have the face and the likeness of truth , and cozen even w●se persons . it was said of bias in diogenes laertius , orator summus & 〈◊〉 , sed in bonam causam dicendi vim omnem exercuit , he could speak excell●ntly , but then he spake best when he had an ill cause . this lactantius 〈…〉 malitiam , a cunning and an eloquent malice . but then as falshood many put on the face of truth , so may truth also look like it self ; and indeed every truth that men preach in religions is at least probable , that is , there is so much to be said for it , that wise and good men may be perswaded into every truth ; an● the cause that it is onely probable is by reason of our want of knowledge of things ; but if it so happen that there is much to be said for the truth , and little or nothing against it , then it is a moral demonstration , that is , it ought to perswade firmly , and upon it we may rest confidently . this onely i am to admonish , that our assent in these cases is not to be greater then the force of the premises , and therefore the church of rome offering to prove all her religion as it distinguishes from the other divisions of christians , onely by some prudential motives , or probable inducements , and yet requiring that all her disciples should beleeve it with divine and infallible faith , as certainly as we beleeve a mathematical demonstration , does unjustly require brick where she gives no straw , and builds a tower upon a bu●rush , and confesses that her interest is stronger then her argument , and that where by direct proof she cannot prevail , she by little arts would affright the understanding . for to give a perfect assent to probable inducements can neither be reasonable nor possible for considering persons , unless these conditions be in it . the requisites or conditions of a moral demonstration for the assuring our conscience . . that the thing be the most probable to us in our present condition : for there are summities and principalities of probation proportionable to the ages and capacities of men and women . a little thing determines a weak person ; and children beleeve infinitely whatsoever is told to them by their parents or tutors , because they have nothing to contest against it . for in all probable discourses , there is an allay and abatement of perswasion by the opposition of argument to argument , but they who have nothing to oppose , and have no reason to suspect , must give themselves up wholly to it ; and then every thing that comes is equally the highest , because it fully and finally must prevail . but then that which prevails in infancy seems childish and ridiculous in our youth and then we are concluded by some pretences and pretty ●span , ●which for want of experience we think very well of ; and we can then doe no more ; that is a demonstration to us , which must determine us , and these little things must then doe it , because somthing must be done , and we must doe it as wisely as we may , but no man is bound to be wiser then he can . as the thing seems , either in its ownlight or in our position , so we are to g●ve our assent unto it . . a heap of probable in lucements ought to prevail , as being then a moral demonstration when the thing is not capable of a natural ; for then probabilities ought to prevail , when they are the best argument we have . for if any man shall argue thus ; it is not probable that god would leave his church without sufficient means to end controversies , and since a living in●●llible judge is the most effective to this purpose , it is therefore to be presumed and relied upon that god hath done so . this argument ought not to prevail as a moral demonstration ; for though there are some semblances and appearances of reason in it , nihil enim est tam incredibile quod non dicendo fiat probabile , said cicero in his paradoxes , there is nothing so incredible , but something may be said for it , and a witty man may make it plausible , yet there are certainties against it . for god hath said expresly , that every man is a liar , and therefore we are commanded to call no man master upon earth , and the nature of 〈◊〉 is weak , and his understanding trifling , and every thing abuses him , and every man that is wise sees his own ignorance , and he that is not wise is easily deceived , and they who have pretended to be infallible have spoken pi●iful things , and fallen into strange errors , and cannot be guarded from shame without a whole legion of artifices and distinctions , and therefore it is certain that no man is infallible ; and where the contrary is certain , the probable prete●ce is but a fallacy and an art of illusion . . there can be no moral demonstration against the word of god , or divi●e revelation . he that should flatter himself with thinking the pains of hell sh●l●not be eternal , because it is not agreeable to the goodness of god to inflict a never ceasing pain for a sudden and transient pleasure , and that there can be no proportion between finite and infinite , and yet god who is the foun●●n of justice will observe proportions ; ( or if there could be ten thousand more little things said to perswade a sinning man into confidences of an end of torment ) ye● he would finde himself dece●ved , for all would be light when put into the ballance against these words of our blessed saviour [ where the worm never dies , and the fire never goeth out . ] . where there is great probability on both sides , there neither of them can pretend to be a moral demonstration , or directly to secure the conscience : for contradictions can never be demonstrated ; and if one says true , the other is a fair pretender , but a foul deceiver ; and therefore in this case the conscience is to be secured indirectly and collaterally by the diligence of search , the honesty of its intention , the heartiness of its assent , the infirmity of the searcher , and the unavoidableness of his mistake . . the certainty of a moral demonstration must rely upon some certain rule , to which as to a centre , all the little and great probabilities like the lines of a circumference must turn ; and when there is nothing in the matter of the question , then the conscience hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one great axiom to rely upon , and that is , that god is just , and god is good , and requires no greater probation then he hath en●bled us to finde . . in probable inducements , god requires onely such an assent as can be effective of our duty and obedience , such a one as we will rely upon to real events , such as merchants have when they venture their goods to sea upon reasonable hopes of becoming rich , or armies fight battles in hope of victory , relying upon the strength they have as probable to prevail ; and if any article of our religion be so proved to us as that we will reduce it to practice , own all its consequences , live according to it , and in the pursuance of it hope for gods mercy and acceptance , it is an assent as great as the thing will bear , and yet as much as our duty will require ; for in these cases no man is wise but he whose ears and heart is open to hear the instructions of any man who is wiser and better then himself . . rules of prudence are never to be accepted against a rule of logick , or reason , and strict discourses . i remember that bellarmine going to prove purgatory from the words of our blessed saviour , it shall not be forgiven him in this world , nor in the world to come ; argues thus , if this shall not be forgiven in the world to come , then it implies that some sins are there forgiven , and therefore there is a purgatory ; because in heaven there are no sins , and in hell there are none forgiven . this ( says he ) concludes not by the rule of logicians , but it does by the rule of prudence . now this to all wise men must needs appear to be an egregious prevarication even of common sense ; for if the rules of logick be true , then it is not prudence , but imprudence that contradicts them , unless it be prudence to tell or to beleeve a lye . for the use of prudence is to draw from conjectures a safe and a wise conclusion when there are no certain rules to guide us . but against the certain rule it is folly that declares , not prudence ; and besides that this conjecture of bellarmine is wholly against the design of christ , who intended there onely to say , that the sin against the holy ghost should never be pardoned ; it fails also in the main inquiry , for although there are no sins in heaven , and in hell none are forgiven , yet at the day of judgement all the sins of the penitent shall be forgiven and acquitted with a blessed sentence : but besides this , the manner of expression is such as may with prudence be expounded , and yet to no such purpose as he dreams . for if i should say , aristobulus was taken away , that neither in this life , nor after his death , his eyes might see the destruction of the temple , does it follow by the rule of prudence , therefore some people can see in their grave , or in the state of separation with their bodily eyes ? but as to the main inquiry , what is to be the measure of prudence ? for some confident people think themselves very prudent , and that they say well and wisely , when others wiser then they know they talk like fools , and because no established reason can be contradicted by a prudent conjecture , it is certain that this prudence of bellarmine was a hard shift to get an argument for nothing , and that no prudential motives are to be valued because any man cals them so , but because they doe rely upon some sure foundation , and draw obscure lines from a resolved truth . for it is not a prudential motive , unless it can finally rest upon reason , or revelation , or experience , or something that is not contradicted by any thing surer then it self . rule . of two opinions equally probable , upon the account of their proper reasons , one may be safer then another . that is more probable which hath fairer reasons , that is more safe that is furthest distant from a sin : and although this be always considerable in the matter of prudence , and in the whole conjunction of affairs , yet it is not always a proper ingredient in the question . the abbat of lerins hath the patronage of some ecclesiastical preferments in the neighbourhood ; he for affection preferres to one of them an ignorant and a vicious clerk. but afterwards being troubled in conscience inquires if he be not bound to restitution . he is answered , no ; because it is in the matter of distributive justice , which binds not to repair that which is past , any other ways but by repentance to god and provisions for the future : yet he being perplexed , and unsatisfied , does restore so much fruits to the next worthy incumbent , as the former unworthy clerk did eat . this was the surer course , and it procured peace to him ; but the contrary was the more probable answer . it is safer to restore all gains of usury ; but it is more probable that a man is not oblig'd to it . in which cases the advantage lies not on that side that is more probable , but on that which is more safe , as in these sentences that oblige to restitution . for although either part avoids a formal sin , yet the safer side also perswades to an action that is materially good , such as restitution is ; but not to restore , although in these cases it may be innocent , yet in no sense can it of it self be laudable . to which also in these cases it may be added , that on the safer side there is a physical , or natural and proper certainty that we sin not : on the other , though there is a greater probability that there is no obligation , yet at most it can make but some degrees of moral certainty . but how farre this course is to be chosen and pursued , or how farre the other is to be preferr'd , will afterwards be disputed . rule . . an opinion that is speculatively probable , is not always practically the same . in a right and sure conscience the speculative and the practical judgement are always united , as i have before * explicated ; but in opinions that are but probable the case is contrary . it is speculation probable , that it is lawful to baptize in the name of the lord jesus ; but yet he that shall doe this practically , does improbably and unreasonably . if the opinion of the primitive christians had been probable that it is lawful to communicate infants , yet it were at no hand fitting to be done in the present constitution of affairs ; and it were highly useful if men would consider this effectually ; and not from every tolerable opinion instantly run to an unreasonable and intolerable practice . for a ●peculation considers the nature of things abstractedly from circumstances physically or me●aphysically , and yet when it comes to be reduc'd to practice , what in the head was innocent will upon the hand become troublesome and criminal . if there were nothing in it but the disorder of the novelty or the disturbance of mens minds in a matter that is but probable , it were highly enough to reprove this folly . every mans imperfect discourse or half reasons are neither fit to govern the actions of others or himself . * suppose it probable ( which the greek church beleeves ) that the consecration of the blessed eucharist is not made by the words of institution , but by the prayers of the holy man that ministers , the bishop or the priest ; yet when this is reduc'd to practice , and that a man shall omit the words of institution or consecration , his practice is more to be reproved then his opinion could be possibly allowed . * some think churches not to be more sacred then other places ; what degree of probability soever this can have , yet it is a huge degree of folly to act this opinion , and to choose a barn to pray in , when a church may be had . for there are in actions besides the proper ingredients of their intrinsecal lawfulness or consonancy to reason , a great many outsides and adherencies that are considerable beyond the speculation . the want of this consideration hath done much evil in many ages ; and amongst us nothing hath been more usual then to dispute concerning a rite or sacramental , or a constitution whether it be necessary , and whether the contrary be not lawful ; and if it be found probably so as the inquirers would have it , immediately they reduc'd it to practice , and caused disorder and scandal , schism and uncharitableness amongst men while they thought that christian liberty could not be preserved in the understanding , unless they disorder all things by a practical conclusion . videas quosdam quibus sua libertas non videtur consistere , nisi per esum carnium die ver●is in ejus possessionem venerint ; calvin complains with reason . it is a strange folly that men will not think they have possession of christian liberty , unless they break all laws and all customs , as if men could not prove things to be indifferent , and not obligatory , unless they certainly omit them . christian liberty consists in the head , not in the hand ; and when we know we are free from the bondage , we may yet doe the work ; and when our gracious lord hath knock'd our fetters off , we may yet think it too fit to doe what his stewards command us in order to his services . it is free to us to eat or to abstain , to contain or to marry ; but he that onely marries because he would triumph and brag of his freedome , may get an imperious mistress instead o● a gentle master . by the laws of christian liberty indifferent things are permitted to my choyce , and i am not under their power ; but no christian liberty says that i am free from the power of a man , though i be from the power of the thing ; and although in speculation , this last was sufficient to be considered , yet when the opinion comes to be reduc'd to practice , the other also ought to have been thought upon . and besides this , it is a strange pertness and boldness of spirit , so to trust every fancy of my own , as to put the greatest interest upon it ; so to be in love with every opinion , and trifling conceit , as to value it beyond the peace of the church , and the wiser customes of the world , or the laws and practices of a wise and well instructed community of men . nothing can make recompence for a certain change but a certain truth , with apparent usefulness in order to charity , piety , or institution . these instances are in the matter of religion ; it may also happen thus 〈◊〉 the matter of justice . when lamech perceiv'd something stirre in a bush it was very probable it was a wild beast ; but when he came to reduce his opinion to practice , he shot at it and kill'd a man. and in the matter of justice there is a proper reason for this rule : because in matters of right or wrong , possession is not to be altered without certainty , and therefore neither can i seize upon my goods in another mans hand , unless i be sure they are mine , though i were not otherwise restrain'd by humane laws ; neither may i expose any thing to danger , of which i am not certainly master . this also is with great caution to be observ'd in the matter of chastity . although it may be true that in many cases such or such aspects or approximations may be lawful ; that is , those things so farre as they are considered have no dissonancy from reason : yet he that shall reduce this opinion to practice must also remember that he is to deal with flesh and blood , which will take fire , not onely from permissions , but from prohibitions and restraints , and will pass instantly from lawful to unlawful : and although this may not be a sin in consideration and discourse but is to be acquitted by the sentence of the schools and pulpit , yet when it comes to be view'd and laid before the judgement in the court of conscience , and as it was cloth'd with circumstances it will be found , that when it came to be practised , other parts or senses were imployed which cannot make such separations , but doe something else . but if it be ask'd , to what purpose it can be that any man should inquire of the lawfulness of such actions which whether they be lawful or unlawful , yet may not be done ? i answer , that the inquiry is necessary for the direct avoiding a sin in the proper matter of the instance ; for he that never inquires , sins for want of inquiry , and despises his soul because he takes no care that it be rightly informed ; but if he inquires , and be answer'd that the opinion is false , or the action criminal , he finds by the answer that it was worth his pains to ask , because by it he is taught to avoid a sin : but then , besides the question of lawful or unlawful , there are further inquiries to be made concerning fitting and unfitting , offensive , or complying , safe or dangerous , abstractedly or in relation ; for many things which are lawful in themselves become very bad to him that does them , and to him that suffers them . rule . the greater probability destroys the less . that is , it is not lawful directly to choose an opinion that seems less probable , before that which is more probable ; i say , directly ; for if the less probable be more safe , it becomes accidentally more eligible ; of which i have already * given account , and shall adde something afterward * . but without this accident , the degrees of safety are left to follow the degrees of probability . for when the safety does not depend upon the matter , it must depend upon the reasons of the inducement ; and because the safety must increase consequently to the probability , it is against charity to omit that which is safer , and to choose that which is less safe . for it is not in moral things as it is in natural ; where a less sweet is still sweet , though not so sweet as that which is more : and the flowers of trefoile are pleasant , though honey be farre more pleasant ; and phaedon may be wise , though he be not so wise as plato : because there are degrees of intension and remission in these qualities : and if we look upon two probable propositions , and consider them naturally , they are both consonant to reason in their apparencies , though in several degrees . so that if sempronius choose a less probable , before he hath learn'd what is more probable , he hath done well and sefely . but when the two probables are compar'd , to reject that which is more probable is to doe . unnaturally : . and unreasonably : . and imprudently . . unnaturally . in matters proposed to the will , the will may choose a less good , and reject the greater ; and though it is most commonly a great imperfection to doe so , yet it is many times innocent , because it is in the choice of the will to which it is propounded , and no commandement laid upon it . but in matters of opinion and intellectual notices , where there is no liberty , there is a necessity of following the natural proportions , that is , that the stronger efficient upon the same suscipient should produce the more certain and regular effect . to think or to opine is not free ( said aristotle ) and yet he that chooses the less probable , omitting that which is more , makes the determination by his will , not by his understanding ; and therefore it is not an honest act or judgement of conscience , but a production of the will. . it is unreasonable . because in all those degrees of reasonableness in which the less probable is excelled by that which is more probable , a man does wholly proceed without and against that reason ; and why does he choose the less probable ? i doe not ask why he chooses the less probable opinion , that i mean which is so in it self ; for he may doe that because it seems more reasonable , or he knows nothing else : but i ask why he proceeds according to a less probable conscience ? that is , why does he choose that which he beleeves to be less probable ? for what reason does he choose that for which he hath the least reason ? if there be no reason to choose that rather then the other , then it is an unreasonable thing to doe so . if there be a reason which is not in the other , or which is not excelled or equalled by it , then the case is altered , and this is not the less probable , but equally or more . but supposing it less probable , it is a contradiction to say a man can reasonably choose it . for if he could , there must be some greater reason in that which hath less reason ; something there must be in it whereby it can be preferred , or be more eligible , which is directly against the supposition and state of the question . the unreasonableness of this we may also perceive by the necessities of mankinde , which are served by the more probable , and disserv'd by that which is less . for thus judges are bound for the interest of all parties , and the reasonableness of the thing to judge on that side where the sentence is most probable : and the physitian in prescribing medicines must not choose that which he least confides in , and reject that which he rather trusts . and why doe all the world in their assemblies take that sentence which is chosen by the greater part ? but because that is presumed more probable , and that which is so , ought to be followed ; and why it ought not to be so in matters of our soul is not easily to be told , unless our conscience may be governed by will rather then by reason , or that the interest of souls is wholly inconsiderable . . it is also imprudent : a man that beleeves a less probable , is light of heart , he is incurious of his danger , and does not use those means in order to his great end which himself judges the most reasonable , effective , and expedient . he does as rehoboam did , who rejected the wiser counsel of the seniors , and chose the less likely sentence of the young gallants , and does against the advice of all those rules which are prescrib'd us in prudent choice ; and if no man ever advised another to choose that which is less reasonable , he that does so , does against the wisdome and the interest of all the wise men in the world . . after all this it is not honest to doe it . for in two probables onely one of them is true , and which that is , he can onely take the best way of the best reason to finde out ; and it is impossible he should beleeve that which to him seems less likely , to be the more likely ; and therefore so farre as is in him he chooses that which is false , and voluntarily abuses his conscience , which , besides the folly of it , is also criminal and malicious . this doctrine thus delivered was the opinion of the ancient casuists , angelus , sylvester , cordubensis , cajetan , and some others ; but fiercely opposed by the later , who are bold and confident to say that their opinion is the common and more received , and it relies upon these reasons ; . because if it were unlawful to follow the less probable and to leave the greater , it is because there is danger in so doing , and no man ought to expose himself to a danger of sinning : but this pretence is nothing ; for by the consent of all sides it is lawful to follow the more probable though it be less safe ; and therefore all danger of sinning is not under pain of sin to be avoided . . the people are not tied to greater severity in their practices , then the doctors are in their sermons and discourses , nor yet so much ; because in these an error is an evil principle , and apt to be of mischievous effect and dissemination , whereas an error in practice , because it is singular and circumstantiate , is also personal and limited . but the doctors may lawfully teach an opinion less probable if they be moved to it by the authority of some more eminent person . . it is confessed to be lawful to follow the opinion that is more probable , but that it is lawful to leave the more probable and to follow the less ( say they ) is the more common and received opinion , and therefore also more probable ; and therefore this opinion may be chosen and pursued , and then because we may follow that opinion which is more probable , we may follow that which is less , because it is more probable that we may . these objections i answer : . that the danger of sinning is not the onely reason why we may not follow the less probable opinion ; for it is not always unlawful to expose our selves to a danger of sinning , for sometimes it is necessary that we endure a noble trial , and resist openly , and oppose an enemy , which cannot be done without danger , but is often without sin ; but to leave the more probable for the less is not onely a danger of sinning , but a sin directly , and beyond a danger ; and if it were not more then a meer danger , it could not be a sin . for besides that this hath danger , it is a most unreasonable , and a most unnatural thing , against the designs of god , and the proper effects of reason . but besides , this way of arguing is neither good in logick nor in conscience . he that can answer one of my arguments , does not presently overthrow my proposition , and it is not safe to venture upon an action , because the contrary relies upon one weak legge . but then as to the instance in this argument , i answer , he that follows the more probable , though it be less safe , does not expose himself to any danger at all of sinning , because though he does not follow his greatest fears , yet he follows his greatest reason , and in that he is sometimes safest though he perceives it not : however , there is in this case no danger that is imputable to the man that follows the best reason he hath . but this excuses not him who follows that which seems to him to have in it less reason ; for unless it be by some other intervening accident which may alter the case ( of which i shall afterwards give account ) the less probable opinion hath in it a direct danger , and therefore to choose it , is ordinarily against charity , and in some degree against conscience it self . . to the second i answer , that both doctors and the people , though they may safely follow the less probable opinion , yet they may never directly follow a less probable conscience : that is , though a probable opinion is a sufficient guide of conscience , and it is sufficient both for publication and for practice that it is so ; and therefore that we are not strictly tied to make a curious search into the two probables which excels others in the degrees of reason , lest there should arise eternal scruples , perpetual restlesness and dissatisfaction in the minds of men ; yet when of two probables there is an actual perswasion that this is more , and that is less , neither may the doctors teach , nor any man follow the less , because here it is not the better opinion , but the better conscience that is despised . it may happen that what i beleeve more probable , is indeed less ; and therefore it must be admitted to be safe 〈◊〉 follow the less probable opinion , if it happen to stand on the fairest side of conscience , that is , that it be better thought of then it deserves ; but for the same reason it is also certain that we must follow that which we think the more probable opinion , whether it be so or no , because this is to be done , not for the opinion , but for conscience sake . and whereas it is said in the objection , that a doctor may lawfully teach an opinion less probable , if he be mov'd to it by the authority of some more eminent person , that is as much as to say , when the opinion which intrinsecally , or at least in his private judgement seems less probable , becomes extrinsecally the more probable , he may follow either , of which in this chapter i am yet to give a more particular account ; but it no way rifles the present doctrine . onely this i adde , if it were lawful and safe to follow the less probable opinion , and reject the greater , then in such questions which are onely determined by authority , and sentences of wise men , it were lawful to choose any thing that any one of them permits , and every probable doctor may rescind all the laws in christendome , and expound all the precepts of the gospel in easy senses , and change discipline into liberty , and confound interests , and arm rebels against their princes , and flocks against their shepherds and prelates , and set up altar against altar , and mingle all things sacred and profane . because if any one says it is lawful , all that have a minde to doe evil things may choose him for their guide , and his opinion for their warranty . . to the third , i answer , that the opinion which is more common is not always the more probable , for it may be false and heretical ; and if at any times it seems more probable , it is because men understand little or nothing of it . but then if it were so , yet this opinion which is lately taught by the modern casuists , is not the more common , simply and absolutely ; it was once the less common , and whether it be so now or no , it is hard to tell ; but admit it be so , yet the community and popularity of opinion is but a degree of extrinsecal probability , and is apt to perswade onely in the destitution of other arguments , which because they are not wanting in this question , the trick in the objection appears trifling . rule . when two opinions seem equally probable , the last determination is to be made by accidents , circumstances , and collateral inducements . in the matter of this rule it is variously disputed ; some affirming that the understanding must for ever remain suspended , and the action wholly omitted , as in the case of a doubting conscience . * others give leave to choose either part , as a man please , making the will to determine the understanding . the first cannot be true , because while they both seem equally consonant to reason , it cannot be dishonest to choose that which to me seems reasonable ; and therefore the understanding may choose practically . they are like two things equally good , which alike move the will , and the choosing of the one is not a refusing the other , when they cannot be both enjoyed : but like the taking one peece of gold , and letting the other that is as good alone : and the action is determined by its own exercise , not by an antecedent reason . * but neither can it be in all cases and question that the determination can be totally omitted ; as if the question be whether this ought to be done , or ought to be let alone , and both of them seem equally probable ; so also if the question be whether it may be done or may be let alone : in these cases it is certain one part must be chosen , for the very suspending the act is not a suspending of the choyce , the not doing it is a compliance with one of the probabilities . the lazy fellow in the apologue that told his father he lay in bed in the morning , to hear labour and idleness dispute whether it were best to rise or to lie still , though he thought their arguments equally probable , yet he did not suspend his act , but without determining he put the sentence of idleness in execution ; and so it must be in all questions of general inquiry concerning lawful , or unlawful , necessary , or not necessary , the equal probability cannot inferre a suspension or an equal non-compliance . but neither can the second be true ; for the will must not alone be admitted an arbitrator in this affair ; for besides that it is of dangerous consequence to choose an opinion because we will , it is also unnatural , the will being no ingredient into the actions of understanding . the will may cause the understanding to apply a general proposition to a particular case , and produce a practical judgement by that general measure without particular arguments in the question apportioned to the proper matter , as i before discoursed . but when the understanding is wholly at dispute about the proper arguments of two propositions , if the will interposes , the error that happens , if the conclusion falls on the wrong side , is without excuse , because it is chosen ; and the truth is not so safe and useful , because it came by an incompetent instrument , by that which was indifferent to this truth or the other . indeed if there be no other way to determine the question , the will must doe it , because there is no avoiding it ; but if there be any other way , this must not be taken ; but ordinarily there is . the third way therefore is this ; the determination may be made by any thing that can be added to either side in genere rationis . as the action that is prepar'd stands more ready for my circumstances ; that which does me less violence , that which is more proportionable to any of those events which in prudence are to me considerable . it is indifferent whether paula romana give her alms to the poor of nicopolis , or to the poor dwelling near the monastery of bethlehem ; but because these dwelt nearer , and were more fitted for her circumstances , this was enough to turn the scales and make the determination . it is like putting on that garment that is nearest me , not this rather then the other ; nor yet this because i will , but this because it is here . the use of this rule is , to prevent a probable conscience to become doubtful , and yet ( as much as may be ) to avoid the interposition of the will in the practical judgements of conscience . this rule is to be enlarged with this addition ; that if the conscience by reason of the equal probability of two opinions so standing without any determining and deciding circumstances and accidents cannot decree on any side neither by intrinsecal nor extrinsecal means , that is , neither by proper arguments , nor collateral inducements , no action ought to follow , but the case of which the question is , if it can be , ought to be omitted , as in the case of a doubting conscience , which though as i shewed before , cannot happen when the question is general of lawful or unlawful , necessary , or unnecessary , yet it may happen in particular cases , as whether this thing be lawful , or that , whether this is to be done , or the other . it may happen that neither of them ought , and in the present supposition neither of them can ; that is , if the man suffers his dispute to pass into a doubt . in other cases a man may safely take any course which he finds probable , equally disputed , uncertain in it self , contrarily determined by doctors disputing with fair arguments . for in this case malice is no ingredient ; and if interest be , it is therefore lawful , because it is an extrinsecal motive , apt and reasonable to be considered , and chosen , and pursued by fair means , if the interest it self have no foulness in it . but of all the external motives that can have influence in the determination of a sentence between two probabilities , a relation to piety is the greatest . he that chooses this because it is most pious , chooses his opinion out of consideration , and by the inducement of the love of god. that which causes more honour to god , that which happily ingages men in holy living , that which is the most charitable , and the most useful , that is to be preferred . but this is to be conducted with these cautions : . that the disposition to piety or charity be not made to contest an apparent truth . it is hugely charitable to some men , if it could be made true , to say that god is merciful to all sinners and at all times ; and it is ten thousand pities to see a man made to despair upon his deathbed upon the consideration of his past evil life ; but this consideration must not therefore be pretended against the indispensable plain necessity of a holy life , since it is plainly revealed , that without the pursuing of peace with all men , and holiness , no man shall see god. . if both the probabilities be backed and seconded by their proper relations to piety , to take one of them is not a competent way to determine the probability ; but it must be wholly conducted by the efficacy of its proper reasons , or by some appendage in which one prevails above the other , when one opinion is valued because it is apt to make men fear , and not to be presumptuous ; and another , because it is apt to make men hope , and never to despair , the ballance is equal , and must be turned by neither of these . scotus and durandus , gabriel and almain , medina and some few others taught , that the death of christ did not make satisfaction to god for the sins of the whole world , by the way of perfect and exact justice , but by gods gracious acceptance of it , and stipulation for it . this opinion does indeed advance the honour of gods mercy , but the contrary advances the dignity of christs suffering ; and therefore it must be disputed and determined by some other instruments of perswasion . god the father is on one side , and god the son on the other , and though he who honours one , honours both , yet he that preferres one may seem also to disparage both . . the relation to piety , and the advantages which come to it by the opinion must not be phantastick , and relying upon a weak opinion and fond perswasion , but upon true reason , or real effects . it is a common opinion among the ancients , that anna the mother of the blessed virgin mother of god had been married to three husbands successively , and that the blessed virgin was the second wife of joseph ; they who think that the second and third marriages are less perfect then the first , think it more pious to embrace the other opinions , viz. that anna was married to none but joachim , and that joseph was onely married to the holy virgin mary : but because this is to take measures of things which god hath not given us , and to reckon purities and impurities by their own fancies , not by reason and revelation from god , therefore this phantastick relation to piety is not weight enough to carry the question along with it . in other cases the rule holds : and by these measures our conscience can be supported in a storm , and be nourished and feasted every day , viz. if we take care ; . that we avoid every thing that we know to be a sin , whether it be reproached by its natural impurity and unreasonableness , or without any note of turpitude it be directly restrained by a law. . that we fly every appearance of evil , or likeness of sin . thessal . . . . that we fly every occasion , or danger of sin . matth. . , , . and cor. . . . that we avoid all society , or communication with sin , or giving countenance , and maintenance to it . by these measures and analogies if we limit our cases of conscience , we cannot be abused into danger and dishonour . rule . it is not lawful to change our practical sentence about the same object , while the same probability remains . a man may change his opinion as he sees cause , or alter the practice upon a new emergent reason ; but when all things are equal without and within , a change is not to be made by the man , except it be in such cases in which no law , or vow , or duty , or the interest of a third is concerned ; that is , unless the actions be indifferent in themselves , or innocent in their circumstances , and so not properly considerable in the fears of conscience , in which cases a mans liberty is not to be prejudiced . this stating of the rule does intimate the proper reasons of it , as appears in the following instances ; juan a priest of messina having fasted upon the vespers of a holy day , towards the middle of the night hath a great desire to eat flesh ; he dwelling by the great church , observed that the clocks in the neighbourhood differed half an hour : he watches the first clock that struck midnight , and as soon as it had sounded , he eat his meat , because then he concluded that the ecclesiastical fasting day was expired , and that therefore it was then lawful by the laws of his church to eat flesh . but being to consecrate the blessed eucharist the next morning , and obliged to a natural fast before the celebration of the holy sacrament , he chang'd his computation , and reckon'd the day to begin by the later clock ; so that the first day ended half an hour before the next day began , and he broke his fast because the eve was past , and yet he accounted that he was fasting , because the holy day was not begun . this was to cozen the law , and if it be translated to more material instances , the evil of it will be more apparent , but in this , the unreasonableness is as visible . * the like is the case of a gentleman living in the neighbourhood of rome . baptista colonna happened to be in rome on the three and twentieth of august , which is usually the eve of s. bartholomew , but there it is kept on the twenty fourth day ; he refused to fast on the ordinary day of the vigils as he used to doe , because in rome where he then was , the custome was otherwise ; he eat his meals , and resolved to keep it the next day , but on the morrow being very hungry and desirous of flesh , he chang'd his sentence , and went out of rome to the neighbourhood , and kept the feast of s. bartholomew without the eves . this is to elude the duty , and to run away from the severity of the law , by trifling with the letter . if the case be not complicated with a law , yet it is often infolded with the interest of a third person , and then is not to be changed , but remains invariable . maevius promised to sertorius to give him a servant , either ephodius or taranta , but resolves to give him taranta ; immediately after the resolution ephodius dies , and maevius tels his friend he is disobliged , because he hath but one , and resolves not to part with taranta , and it was in his liberty to give him either , and because he will not assign his part in this , it is wholly lost in the other ; but this is unfriendly and unjust . to this sort of instance is to be reduced a caution against fraudulency in the matter of vows . vitellescus vows to fast upon the last of february , but changing his minde , beleeves he may commute his fasting for alms ; he resolves to break his fast and to give a ducket to the poor . but when he had new dined , he discourses the question again , and thinks it unlawful to commute , and that he is bound to pay his vow in kinde ; but the fast is broken , and yet if he refuses upon this new inquest to pay his commutation , he is a deceiver of his own soul. for in the present case , if to commute were not lawful , yet it is certain he is not disobliged ; and therefore he is to pay his commutation , because it was decree● in the time of a probable conscience ; and not being in it self unlawful , though it be now supposed to be insufficient , yet it is to be accounted for , upon the stock of the first resolution of the conscience , because the state of things is not intire ; and advantages are not to be taken against religion from the account and stock of our errors or delusions ; and if after this , the conscience be not at rest , it is to be quieted by other actions of repentance and amends . quest. but here also is to be inquired , whether a man may to several persons , to serve distinct ends , in themselves lawful and honest , discourse of and perswade both the parts of a probability respectively ? titius wooes orestilla for his wife ; she being sickly , and fearful lest she shall have no children , declines it ; he to perswade her , tells her it is very likely she will , and that it will cure her indisposition . but the interest of titius is to have no children , as being already well stored , and therefore is disswaded by them that have power over him , not to marry orestilla . he to answer their importunity tells them , it is very likely orestilla will be barren , and upon that account he marries her because she is sickly , and unlikely to become a mother . the question is , whether this be lawful ? i answer , . if he be actually perswaded of that part of the probability when he urges it , and be changed into the other when he perswades the other , there is no question but it is as lawful to say both as one ; for they are single affirmatives or negatives , and the time is but accidental to his perswasion ; yesterday this , and to morrow its contrary are alike , while in both or each of them his perswasion is hearty and sincere . . if titius urges both parts severally , and yet remains actually perswaded but of one of them , he may urge them as probable in themselves , disputable , and of indifferent argument and inducement , for so they are . but , . he must not imprint them by the efficacy of his own authority and opinion , nor speak that as certain which is at most but probable , and to him seems false ; for so to doe is against ingenuity and christian sincerity ; it is to make a lie put on the face of truth and become a craft ; it is not honest nor noble , nor agreeing to the spirit of a christian , and is a direct deception on one side , and an indirect prosecution of a lawful end . rule . an opinion relying upon very slender probability is not to be followed , except in the cases of great necessity , or great charity . that it is not ordinarily to be followed is therefore certain , because it cannot be supposed , but that its contradictory hath greater probability , and either he that follows this trifle is light of beleef , or unreasonable in his choice , or his reason is to him , but as eyes to an owl or bat , half-sighted and imperfect ; and at the best , no fit motive to the will. and if it could be lawful to follow every degree of probability , it were perfectly in any mans choice to do , almost what he pleased , especially if he meets with an ill counsellor and a witty advocate . for at this rate all marriages may be dissolved , all vices excused upon pretence of some little probable necessity ; and drunkenness will be entertained as physick , and fornication as a thing allowed by some vicious persons whose wit is better then their manners ; and all books of conscience shall become patrons or indices of sins , and teach men what they pretend against , and there shall be no such thing as checks of conscience , because few men sin without some excuse , and it were no excuse unless it were mingled with some little probabilities ; and there were in very many cases , no rule for conscience but a witty inventer of pretty little inducements , which rather then a man shall want , his enemy will supply to him out of his magazine of fallacies . . but that there are some cases in which it is to be permitted is therefore certain , because it may be necessary in some circumstances to doe so , and in these cases the former impediments cannot intervene , because the causes of necessity or great charity occurring but seldome destroy all power or pretence of an easy deception . anna murrana was married to her near kinsman thomaso grillo , but supposed him not to be so near . it was afterwards discovered to her that the propinquity was so great that the marriage was null and invalid : while this trouble was upon her , there happily comes a discreet old woman who tells her , that though it be true that grillo's father was supposed to have lien with her mother , and that her self was born of that conjunction , yet she her self being private to the transaction did put another woman into the place of murrana's mother , and that her mother was also deceived in the same manner ; and though they thought they enjoyed each other , yet they were both cozened into more chast embraces . now upon this the question arises , whether or no murrana may safely rely upon so slight a testimony as the saying of this woman , in a matter of so great difficulty and concernment . here the case is favourable . murrana is passionately endeared to grillo , and besides her love hath a tender conscience , and if her marriage be separated , dies at both ends of the evil , both for the evil conjunct●on , and for the sad separation . this therefore is to be presumed security enough for her to continue in her state . like to this is that of a woman in brescia . her husband had been contracted to a woman of panormo , per verba de praesenti ; she taking her pleasure upon the sea , is with her company surprised by a turks man of warre , and is reported , first to have been defloured , and then kill'd . when the sorrow for this accident had boyld down , the gentleman marries a maid of brescia , and lives with her some years ; after which she hears that his first spouse was not kill'd , but alive and in sorrow in the isle of malta , and therefore that her self liv'd in a state of adultery , because not she , but the woman in malta was the true wife to her husband . in this agony of spirit a mariner comes to her house and secretly tells her , that this woman was indeed at malta , but lately dead , and so the impediment was removed . the question now arises , whether upon the taking away this impediment , it be required that the persons already engaged should contract anew ? that a new contract is necessary , is universally beleeved , and is almost certain ( as in its proper place will be made to appear ) for the contrary opinion is affirm'd but by a very few , and relies but upon trifling motives , requiring onely the consent of either of the parties as sufficient for renewing of the contract . but this being but a slender probability ought not to govern her ; she must contract anew by the consent of her husband as well as by her own act . but now the difficulty arises ; for her husband is a vicious man , and hates her , and is weary of her , and wishes her dead ; and if she discover the impediment of their marriage , and that it is now taken away , and therefore requires him to recontract himself , that the marriage which was innocently begun , may be firm in the progression , and legally valid , and in conscience ; she hath great reason to beleeve that he will take advantage of it , and refuse to joyn in a new contract . in this case therefore , because it is necessary she should some way or other be releeved , it is lawful for her to follow that little probability of opinion which says , that the consent of one is sufficient for the renovation of the contract . and in this case all the former inconveniences mentioned before doe cease : and this is a case of favour , in behalf of an innocent marriage , and in favour of the legitimation of children , and will prevent much evil to them b●th . so that although this case hath but few degrees of probability from its proper and intrinsecal causes , yet by extrinsecal and collateral appendages it is grown favourable , and charitable , and reasonable : it is almost necessary , and therefore hath more then the little probabilities of its own account . one case more happens in which a small probability may be pursued , viz. when the understanding hath not time to consider deeply , and handle the question on all sides ; then that which first offers it self , though but mean and weak , yet if it be not against a strange argument at the same time presented , it may suffice to determine the action ; for in case the determination prove to be on the wrong side , yet the ignorance is involuntary and unchosen . these rules are concerning a conscience that is probable by intrinsecal motives , that is , by reason , whether the reason be direct or collateral . but because the conscience is also probably moved in very many cases , by authority , which is an extrinsecal motive , this is also to be guided and conducted . rule . multitude of authors is not ever the most probable inducement , nor doth it in all cases make a safe and probable conscience . following a multitude is sometimes like the grazing or running of an heard , non quo cundum est , sed quo itur , not where men ought but where they use to goe : and therefore justinian in compiling of the body of the romane laws , took that which was most reasonable , not that which was most followed ; sed neque ex multitudine authorum quod melius & aequius est judicabile : cùm possit unius forsan , & deterioris sententia multos & majores aliqua in parte superare . the sentence of one , and of a meaner man may sometimes outweigh the sayings of a multitude of greater persons . nam testibus se , non testimoniis crediturum rescripsit imperator . sometimes one witness is better then twenty testimonies ; that is , one man , good and pious , prudent and disinteress'd , can give a surer sentence then many men more crafty , and less honest . and in the nicene council when the bishops were purposing to dissolve the priests marriages , paphnutius did not follow the common vote , but gave them good reason for his single opinion , and they all followed him . this rule is true , and to be practised in the following cases : . when against the common opinion there is a strong , or a very probable reason , then the common opinion is not the more probable . because a reason is an intrinsecal , proper and apportioned motive to the conscience , but humane authority , or citation of consenting authors is but an extrinsecal , accidental and presumptive inducement , and a meere suppletory in the destitution of reason : and therefore socrates said , veritatem in disputando , non ex teste aliquo , sed ex argumento esse ponderandam ; truth is to be weighed by argument not by testimony , and it is never otherwise but when men are ruled by prejudice , or want reason to rule them in that particular . tantum opinio praejudicata poterat , ut etiam sine ratione valeret authoritas , said cicero . and this is to be extended to all sorts of authors that are not canonical , or divine . meum propositum est antiquos legere , probare singula , retinere quae bona sunt , & à fide ecclesiae catholicae non recedere , said s. hierom. my purpose is to read the fathers , to try all things , to retain that onely which is good , and never to depart from the faith of the catholick church , that is , from the creeds , which all christendome professes . and at another time when himself ask'd leave , in discourse with s. austin , patiaris me cum talibus errare , suffer me to goe along with such great men , though to an error , it would not be permitted , but reason was chosen and the authority neglected . and this course all men have followed when they pleased , and knew they might and ought . . when the multitude of doctors are reducible to a single , or an inconsiderable principle and beginning . thus an opinion entertained by a whole family and order of clerks , while they either generally doe follow , or think themselves bound to follow the leading man in their own order , is to be reckoned but as a single opinion . the millenary opinion was driven to a head in papias ; the condemning unbaptized infants , in s. austin , or s. ambrose ; and therefore their numerous followers are not to be reckoned into the account . for if they that follow consider it not , the case is evident ; if they doe , then their reaso●● are to be weighed , not their authority . . when it is notorious that there is , or may be a deception in that number , by reason of some evil ingredient in the production of the opinion ; as if it be certain that the opinion was taken up because it serves an interest , the same men having been on the other side when their interest was there . that it is lawful to put hereticks , or disagreeing persons to death , is generally taught by the followers of calvin and beza where they doe prevail : and yet no man that lives under them hath warrant to rely upon their authority in this question , because it is onely where and when they have power , themselves having spoken against it in the days of their minority and under persecution . under the same consideration it is , if there be any other reason against the men , not relating to their manners , but to their manner of entring or continuing in the perswasion . . but when these cautions are provided for , the multitude of authors hath a presumptive authority , that is , when there is no reason against the thing , nor against the men , we may presume upon the multitude of learned men in their proper faculty , that what they teach is good and innocent , and we may proceed to action accordingly . it can never make a conscience sure , but it may be innocent , because it is probable ; but he that relies upon authority alone is governed by chance . because , if the more be against him , he is prejudic'd by multitude ; if the fewer be against him , yet they may be the wisest : and whether they be or not , yet a tooth-drawer may sometimes speak a better reason ; and one may carry it against multitudes , and neither one nor the other can justly induce a beleef unless they have considered all things ; and if i can tell who hath done so , i am my self as well able to answer as they : for he that can judge who speaks best reason , or who is most fit to be trusted in the particular , must be able in himself to consider the particulars by which that judgement is to be made ; if he can and does , he hath reason within him , and needs not follow low authority alone ; if he cannot , then he is governed by chance , and must be in the right , or in the wrong according as it happens . for in many cases both sides have many advocates and abettors , and no man can tell who hath most , and each side says that their opinion is the most commonly received . in venice there is a law that any man may kill his father if he be banished ; some affirm this also to be lawful where such a law is in force , and they affirm this to be the common opinion . julius clarius says that it is the common opinion , that though there be such a law , yet that it is unlawful to doe it . it is commonly affirmed that it is lawful for such a banished person to defend himself , and if he can in his own defence to kill the invader . it is also a common opinion that this is as unlawful as for a condemn'd man to kill his executioner , because no warre can be just on both sides . it is very commonly taught , that it is lawful by fraud , by surprise , by treason , to slay the banditi . it is also very commonly taught that this is absolutely unlawful . * sometimes that which was the common opinion an age agoe , is now rarely maintained but by a few persons . it was a common opinion in tertullians time , that the souls departed are in outer courts expecting the revelation of the day of the lord ; in the time of p. leo , and venerable bede , and after , it was a common opinion that they were taken into the inner courts of heaven . * sometimes the place diversifies the opinion . in germany and france , the romanists worship the cross with a religious worship of the lowest kinde of their own distinction ; but in spain they worship it with that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the highest kinde ; and this is commonly done in the several countries respectively . when this , or any thing like this shall happen , unless by reason men be determined , they may draw lots for their opinion . but since the better part is not always the greater , it is left to me to choose which i will ; and it is ten to one but i call the men of my own communion or my own acquaintance , the best ; and it is certain i cannot judge of those with whom i doe not converse . for these and many other concurrent causes , the proceeding is inartificial and casual , and fit to lead the ignorant , but not the learned : and concerning the ignorant he can so little skill to choose his authority , that he must lie under that where he dwels , and where his fortune hath placed him . if he goes any whither else he hath no excuse , because he hath no sufficient inducement ; and where a man cannot goe alone , it is best for him to sit still where gods providence hath placed him , and follow the guides provided by the laws of his country where he was born , or where he lives : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . conform your self to the laws of the people with whom you must abide . this is the most proper way to conduct the ignorant in their cases of conscience in which themselves have no skill . they must beleeve one , and if they have a better way to proceed , let them pursue it : if they have not , this is certainly safe , because it is their best ; and no man is tied to make use of better then he hath . and if they could fall into error , yet it could not be imputed to them with justice , while bonâ fide they fall into heresy , and are honestly betrayed . this onely is to be added : they must make it as good as they can by inquiry ( according to their circumstances , opportunities , and possibilities ) and by prayers , and by innocent and honest purposes , for these onely will secure our way , by means of gods providing . in this case there is no irregularity , because it is the best obedience which can be expressed by subordinate and weak understandings , and there is in it no danger , because the piety , and the prayers of the man will obtain gods blessing upon his innocent well meaning soul. it was well said of hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is the best and wisest man who in himself knows what he ought to doe , discerning what is best , and seeing unto the end of things . he also is good , who obeys the sayings of wise men , that counsel well ; but he is a fool who not being able to advise or determine himself , refuses to be conducted by others . here onely are the evils to be complained of . in some places there are a great many articles put into their publick confessions , and a great many teachers of unnecessary propositions , and a great many idle and impertinent guides , who multiply questions lest themselves should seem useless ; and amongst men , there are many orders , and families , and societies , all which are desirous to advance themselves , and to get disciples and reputation ; and on the other side , there are very many that are idle , and rather willing to trust others , then to be troubled themselves ; and many choose teachers for interest , and some have mens persons in admiration because of advantage ; and princes have designs of state , and they would have religion minister to them , and there are a great many ecclesiastical laws made , and some of these pass into dogmaticall propositions , and they teach for doctrines the commandements of men ; and there are very many sects of men , and confident fools , who use to overvalue their trifles , and teach them for necessary truths , and in all this incertainty of things , men are in the dark , and religion is become an art of wrangling ; and the writers of controversies are oftentimes abused themselves , and oftner doe abuse others ; and therefore men are taught certain little rules to grope by , and walk in seas and upon rocks . but the things themselves are oftentimes so indifferent , and the reasons of either side so none at all , or so inconsiderable , that it comes to pass that the testimony of doctors is the guide that men choose ( as they list ) to follow● who because they teach contrary things , cannot be followed by their authority , and for reason , sometimes themselves have none , sometimes their disciples have not leisure to examine them , or judgement to discern them . quest. here therefore is to be inquired , how shall the ignorant and vulgar people proceed in such cases where their teachers are divided ? . i answer , that in most cases it is best for them to let them alone , and let them be divided still , and to follow them in those things where they doe agree ; but if it be in such cases where they must declare or act on one side , let them take that which they think to be the safest , or the most pious , the most charitable , and the most useful ; that so by collateral considerations they may determine that which by the authority seems equal and indeterminable . the collateral considerations are commonly these : . that which is more agreeable to the letter of scripture . . that which does most agree with the purpose and design of it . . that which saints have practised . . that which whole nations have approved . . that which is agreeable to common life . . that which is best for the publick . . that which is most for the glory of god , for the reputation of his name , and agreeing with his attributes . . that which is more holy . . that which gives least confidence to sin and sinners . . that which is most charitable to others . . that which will give least offence . . and ( in destitution of all things else ) that which is most useful to our selves . all these are good considerations , and some of them intervene in most cases , and can be considered by most men . but where nothing of these can be interwoven in the sentence , but that the authority of the teacher is the onely thing that can be considered , the following measures are to be added . . the authority of one man wise and good , that is , who is generally so reputed , is a probable argument , and a sufficient guide to ignorant persons in doubtful matters , where there is no clear or known revelation to the contrary . when it is his best , there is no disputing whether it be good or no ; onely in this case , he is so farre to suspend his consent , till his guide hath considered , or answered deliberately ; for if his guide vomit out answers , it is better to refuse it , till it be digested better . this hath been highly abused in some places , and permissions have been given or taken to doe acts of vile impiety , or horrible danger , where by interest they were perswaded , and being desirous for some pretence to legitimate the act , or to invite their conscience to it , they have been content with the opinion of one probable doctor . such was he whose testimony being required in a matter of right concerning his college , swore to a thing as of his certain knowlege , of which he had no certain knowledge , but a probable conjecture ; onely because he had read or been told that one doctor said it was lawful so to doe . this is to suborn a sentence and to betray a conscience , for the sentence of one doctor is onely a good or a tolerable guide , when there is no better guide for us , and no reason against us ; that is , it is to be used onely when it is the best , but not when it is the worst . . but if divers men equally wise and good speak variously in the question , and that the inquirer cannot be indifferent to both , but must resolve upon one , he is first to follow his parish priest , rather then a stranger in the article , who is equal in all things else ; his own confessor , his own bishop , or the laws and customs of his own country : because next to reason , comes in place that which in order of things is next to it ; that is , the proper advantages of the man , that is , learning and piety ; and next to them succeed the accidental advantages of the man , that is , his authority and legal preheminence . there is no other reason for these things , but that which is in the proper and natural order of things : this is the natural method of perswasion direct and indirect . . where it can certainly be told that it is the more common , there the community of the opinion hath the advantage , and is in the same circumstances still to be preferred , because where reason is not clear and manifest , there we are to goe after it , where it is more justly to be presumed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said euripides , it is good when good things are attested by many witnesses . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said aristotle , that which seems so to all men , this we say , is as it seems ; and so it is in proportion from some to many , from many to all . the summe of all these things is this : . god is to be preferred before man. . our own reason before the sayings of others . . many before few . . a few before one . . our superiours , or persons in just authority over us , before private persons , caeteris paribus . . our own before strangers . . wise men before the ignorant . . the godly and well meaning , and well reputed , before men of indifferent or worse lives . that is , they must doe as well and wisely as they can , and no man is obliged to doe better . onely this is to be observed ; that in this case it is not necessary that truth should be found , but it is highly necessary it should be searched for . it may be it cannot be hit , but it must be aymed at . and therefore they ( who are concerned ) are not to be troubled and amazed at the variety of opinions that are in the world ; there must be heresies , that is , sects are differing opinions , that they who are faithful may be approved . now they can be approved in nothing but what is in their power , that is , diligence to inquire , and honesty in consenting ; both which may very well be , and yet the man be mistaken in his particular sentence , in a matter not simply necessary , not plainly revealed . there is but one thing more that concerns his duty , and that is , that in all his choices he preferre the interest of peace and of obedience ; for it ought to be a very great cause that shall warrant his dissent from the authority which is appointed over him . such causes may be , but the unskill'd multitude ( of whom we now treat ) seldome finde those causes , and seldome are able to judge of them , and therefore this rule is certain . whoever blows a trumpet , and makes a separation from the publick , they who follow his authority , and know not , or understand not a sufficient reason for the doing it , they are highly inexcusable upon this account , because they following the less probable authority , have no excuse for the matter of their sin ; and therefore if it happen to be schisme or rebellion , or disobedience , or heresy in the subject matter , it is in the very form of it , so imputed to the consenting person . for though great reason may be stronger then authority , yet no private authority is greater then the publick . but of this i shall have further occasion to discourse in its proper place . although this is the best , and therefore a sufficient advice for the ignorant , yet for the learned and the wise , there are other considerations to be added . . they who are to teach others may not rely upon single testimonies , or the slight probability of one doctors opinion . this is true ordinarily and regularly , because such persons are supposed more at leisure , more instructed , better able to inquire , and to rely finally upon such single and weak supports , is to doe the work of the lord negligently . . if the opinion be probable upon the account of a more general reception , and be the more common , and allowed by wise and good men , they who are learned , and are to teach others , may lawfully follow the opinion without examining the reasons for which it is by those wise men entertained . for the work of learning and inquiry is so large and of immense extension , that it is impossible all men should perfectly inquire of all things . but some especially attend to one thing , some to another ; and where men have best considered , they consider for themselves and for others too , and themselves are help'd by those others , in the proper matter of their consideration . a mans life is too short , and his abilities less , and it may be his leisure is least of all , and unable so to consider all that is fit to be beleeved and taught , that it will be necessary we should help one another ; and the great teachers and doctors in several instances may ordinarily be relied upon without danger and inconvenience . . but if it happens that by circumstances and accidents the particular question be drawn out into a new inquiry ; if a new doubt arise , or a scandal be feared , or the division of mens minds in the new inquest , then the reasons must be inquired into and the authority is not sufficient . . because the authority is by the new doubt made less probable , and is part of the question , and therefore ought not to be presumed right in its own case . . because the duty of teachers is by this accident determined to this speciall inquiry , and call'd from their unactive rest , and implicit beleef ; because the inquirers upon this new account will be determined by nothing but by that reason that shall pretend strongest ; and therefore they who are thus call'd upon , can no other ways give answer to them that ask . it was the universal doctrine of the church of god for many ages , even for fourteen centuries of years , that episcopacy is of divine , or apostolical institution : it was a sufficient warranty for a parish priest to teach that doctrine to his parishioners , because he found it taught every where , and questioned no where . but when afterwards this long prescribing truth came to be questioned , and reasons and scriptures pretended and offered against it , and a schism likely to be commenc'd upon it , it is not sufficient then to rely upon the bare word of those excellent men who are able to prove it ( as it is supposed , ) but they who are to teach others must first be instructed themselves in the particular arguments of probation ; that according to the precepts apostolical , they may render a reason of the hope that is in them , and may be able both to exhort and to convince the gain-sayers ; who because they expresly decline the authority , and the weight of testimony , cannot be convinced but by reason , and the way of their own proceeding . rule . in following the authority of men , no rule can be antecedently given for the choice of the persons , but the choice is wholly to be conducted by prudence , and according to the subject matter . ancient writers are more venerable : modern writers are more knowing : they might be better witnesses , but these are better judges . antiquity did teach the millenary opinion , and that infants were to be communicated ; that without baptism they were damn'd to the flames of hell ; that angels are corporeal ; that the souls of saints did not see god before doomesday ; that sins once pardoned did return again upon case of relapse ; that persons baptized by hereticks were to be re-baptized , and they expounded scripture in places innumerable , otherwise then they are at this day by men of all perswasions ; and therefore no company of men will consent that in all cases the fathers are rather to be followed then their successors . they liv'd in the infancy of christianity , and we in the elder ages ; they practised more and knew less , we know more and practise less ; passion is for younger years , and for beginning of things , wisdome is by experience , and age , and progression . they were highly to be valued , because in more imperfect notices they had the more perfect piety : we are highly to be reproved , that in better discourses we have a most imperfect life , and an unactive religion : they in their cases of conscience took the safest part , but the moderns have chosen the most probable . * it was the opinion of the ancient divines and lawyers , that every man is bound to make restitution of all that which he gains by play , by cards and dice , and all such sports as are forbidden by humane laws . the modern casuists indeed doe often reprove the whole process , and condemne the gamesters in most circumstances , but doe not beleeve them tied to restitution , but to penance onely . the first is the safer and the severer way , but the later hath greater reasons , as will appear in its own place . all contracts of usury were generally condemn'd in the foregoing ages of the church : of late , not onely the merchant , but the priest , and the frier puts out money to increase , and think themselves innocent : and although commonly it happens that our ignorance and fears represent one opinion to be safe , when the other is more reasonable ; yet because men will be fearful , and very often are ignorant and idle in their inquiries , there will still remain this advantage to either side , that one is wiser , and the other in his ignorance is the more secure because he does more then he needs . and therefore it often happens that though we call the ancient writers , fathers , yet we use them like children , and think our selves men rather then them , which is affirmed by some , but in effect practised by every man when he pleases . but if any one shall choose the later writers , he must first choose his interest and his side ; i mean if he chooses to follow any upon their authority or reputation without consideration of their reasons , then he must first choose his side , for he can never choose his side by the men , because most authors are of it themselves by interest . but because all probability is wholly derived from reason , every authority hath its degree of probability according as it can be presumed or known to rely upon reason . now in this both the ancients and the moderns excel each other respectively . the ancients were nearer to the fountains apostolical , their stream was less pudled , their thred was not fine but plain and strong , they were troubled with fewer heresies ; they were not so wittily mistaken as we have been since ; they had better and more firm tradition , they had pass'd through fewer changes , and had been blended with fewer interests ; they were united under one prince , and consequently were not forc'd to bend their doctrines to the hostile and opposite designs of fighting , and crafty kings ; their questions were concerning the biggest articles of religion , and therefore such in which they could have more certainty and less deception ; their piety was great , their devotion high and pregnant , their discipline regular and sincere , their lives honest , their hearts simple , their zeal was for souls , and the blood of the martyrs made the church irriguous , and the church was then a garden of the fairest flowers , it did daily germinate with blessings from heaven , and saints sprung up , and one saint could know more of the secrets of christs kingdom , the mysteriousnesses of godly wisdome then a hundred disputing sophisters ; and above all , the church of rome was then holy and orthodox , humble and charitable , her authority dwelt in the house of its birth , that is , in the advantages of an excellent faith and an holy life ; to which the advantages of an accidental authority being added by the imperial seat , she was made able to doe all the good she desired , and she desired all that she ought ; and the greatness of this advantage we can best judge by feeling those sad effects which have made christendome to groan , since the pope became a temporal prince , and hath possess'd the rights of some kings , and hath invaded more , and pretends to all , and is become the great fable , and the great comet of christendome , useless and supreme , high and good for nothing in respect of what he was at first , and still might have been , if he had severely judged the interest of jesus christ to have been his own . but then on the other side , the modern writers have considered all the arguments and reasons of the ancients ; they can more easily adde then their fathers could finde out ; they can retain their perfect issues , and leave the other upon their hands ; and what was begun in conjecture , can either be brought to knowledge , or remanded into the lot and portion of deceptions . omnibus enim hic locus feliciter se dedit , & qui praecesserunt non praeripuisse mihi videntur quae dici poterant , sed aperuisse . conditio optima ultimi est , said seneca . they who went before us , have not prevented us , but opened a door that we may enter into the recesses of truth : he that comes last hath the best advantage in the inquiry . multum egerunt qui ante nos fuerunt , sed non peregerunt , multum adhuc restat operis , multúmque restabit , nec ulli nato post mille secula praecludetur occasio aliquid adhuc adjiciendi . they who went before us have done wisely and well in their generations , but they have not done all ; much work remains behinde , and he that lives a thousand ages hence , shall not complain that there are no hidden truths fit for him to inquire after . there are more worlds to conquer : multa dies , variúsque labor mutabilis aevi retulit in melius — every day brings a new light , and by hearty and wise labour we improve what our fathers espied when they peep'd through the crevises . every art , every manufacture was improved , venimus ad summum fortunae , pingimus atque psallimus , & luctamur achivis doctiùs unct is . the romanes out did the greeks , even in things which they were taught in athens , or on their hils of sport . but to proceed in the comparing the ages : these later ages have more heresies , but the former had more dangerous ; and although the primitive pie●y was high and exemplary , yet the effect of that was , that in matters of practice they were more to be followed , but not in questions of speculation ; these later ages are indeed diseased like children that have the rickets , but their upper parts doe swell , and their heads are bigger , sagaciores in dogmate , nequiores in fide , and if they could be abstracted from the mixtures of interest , and the ingagement of their party , they are in many things better able to teach the people then the ancients : that is , they are best able to guide , but not always safest to be followed . if all circumstances were equal , that is , if the later ages were united , and governed , and dis●interest , there is no question but they are the best instructors ; there is certainly more certain notice of things , and better expositions of scriptures now then formerly , but because he that is to rely upon the authority of his guide , cannot choose by reasons , he can hardly tell now where to finde them upon that account . there is more gold now then before , but it is more allayed in the running , or so hidden in heaps of tinsel , that when men are best pleased , now adays they are most commonly cozened . if a man will take the middle ages , he may if he will , and that is all that can be said in it ; for there can be no reason for it , but much against it . ego sanè veteres veneror , & tantis nominibus semper assurgo . verùm inter externa aetatem esse scio , omniáque non esse apud majores meliora . i for my part doe more reverence the ancients , and use to rise up and bow my head to such reverend names , as s. irenaeus , s. cyprian , origen , s. hierome , s. austin ; but i reckon age amongst things that are without , it enters not into the constitution of truth ; and this i know , that amongst these ancients , not all their sayings are the best . and on the other side , although antiquity is a gentle prejudice , and hath some authority , though no certainty or infallibility ; so i know that novelty is a harder prejudice , and brings along with it no authority , but yet it is not a certain condemnation . quòd si tam graecis novitas invisa fuisset quàm est nobis , quid nunc esset vetus , aut quid haberet quod legeret , tererétque vicissim publicus usus . if our fathers in religion had refused every exposition of scripture that was new , we should by this time have had nothing old ; but in this case what martial said of friendships , we may say of truths : nec me , quòd novus sum tibi , recuses : omnes hoc veteres tui sodales fuerunt . tu tantùm inspice qui novus paratur an possit fieri vetus sodalis . refuse nothing onely because it is new . for that which pretends to age now , was once in infancy ; onely see if this new thing be fit to be entertained , and kept till it be old ; that is , as the thing is in it self , not as it is in age , so it is to be valued , and so also are the men ; for in this , as in all the other , the subject matter will help forward to the choice of a guide . . the analogy of faith . . the piety of a proposition . . the safety of it , and its immunity from sin ; these are right measures to guess at an article , but these are more intrinsecal , and sometimes so difficult , that they cannot be made use of but by those who can judge of reason , and less need to be conducted by authority . but for these other who are wholly to be led by the power and sentence of their guide , besides what hath been already advised . . the faculty and profession of men is much to be regarded , as that we trust divines in matters proper to their cognisance , and lawyers in their faculty ; which advice is to be conducted by these measures . when the authority of divines is to be preferred , when that of lawyers . . the whole duty of a christian consists in the laws of faith or religion , of sobriety , and of justice ; and it is so great a work , that it is no more then needs that all the orders of wise and learned men should conduct and minister to it . but some portions of our duty are personal , and some are relative , some are private , and some are publick ; some are limited by the laws of god onely , and some also by the laws of men ; some are directed by nature , some by use and experience ; and to some of these portions contemplative men can give best assistances , and the men of the world , and business can give best help in the other necessities . now because divines are therefore in many degrees separate from an active life , that they may with leisure attend to the conduct of things spiritual , and are chosen as the ministers of mercy , and the great reconcilers of the world , and therefore are forbidden to intermeddle in questions of blood : and because the affairs of the world in many instances are so intangled , so unconducing to the affairs of the spirit , so stubborn that they are hardly to be manag'd by a meek person , carried on by so much violence , that they are not to be rescued from being injurious but by a violence that is greater but more just ; and because the interests of men are complicated and difficult , defended by customs , preserved in records , secur'd by sentences of judges , and yet admit variety by so many accidents , circumstances , and considerations , as will require the attendance of one whole sort of men , and of all men in the world divines are the least fit to be imployed in such troubles and contracts , such violences . and oppositions , and yet they are so necessary , that without them the government of the world would be infinitely disordered , it is requisite that these should be permitted to a distinct profession . in particular matters of justice ordinarily and regularly lawyers are the most competent judges : in matters of religion and sobriety , the office of divines is so wholly or principally imployed , that it ought to be chosen for our guide . . in matters of justice which are to be conducted by general rules , theology is the best conductress ; and the lawyers skill is but subservient and ministring . the reason for both is the same , because all the general measures of justice are the laws of god , and therefore cognoscible by the ministers of religion ; but because these general measures , like a great river into little streams , are deduced into little rivulets and particularities by the laws and customes , by the sentences and agreements of men , therefore they must slip from the hands of the spiritual man to the prudent and secular . the divine can condemne all injustice , murder , incest , injurious dealing ; but whether all homicide be murder , all marriage of kindred be incest , or taking that which another man possesses be injustice , must be determined by laws , and the learned in them ; and though divines may rule all these cases as well as any of the long robe , yet it is by their prudence and skill in law , not by the proper notices of theology . . but justice is like a knife , and hath a back and an edge , and there is a letter and a spirit in all laws , and justice is self is to be conducted with piety , and there are modalities , and measures , and manners of doing or suffering in humane entercourses ; and many things are just which are not necessary , and there are excesses and rigours in justice which are to be moderated , and there are evil and intangling circumstances which make several instances to justle one another ; and one must be serv'd first , and another must stay its season ; and in paying money there is an ordo ad animam , and justice is to be done for gods sake , and at some times , and in some circumstances for charities sake ; and the law compels to pay him first that requires first ; but in conscience , justice is oftentimes to be administred with other measures : so that as prudence sometimes must be called to counsel in the conduct of piety , so must piety oftentimes lead in justice , and justice it self must be sanctified by the word of god and prayer , and will then goe on towards heaven , when both robes like paranymphs attending a virgin in the solemnities of her marriage , help to lead and to adorn her . . sometimes humane laws and divine stand face to face and oppose each other , not onely in the direct sanction ( which does not often happen ) but very often in the execution . sometimes obedience to a humane law will destroy charity , sometimes justice is against piety , sometimes piety seems less consistent with religion . the church is poor , our parents are necessitous , the fabricks of the houses of prayer are ruinous , and we are not able to make supplies to all these ; here what is just , and what is duty , not the law , but theology will determine . i owe sempronius a small summe of money ; it happens that he comes to demand it when the gatherers of gabels are present to demand an equal summe for taxes ; here i am to ask my confessor , not my lawyer whether of the two must be serv'd , since i cannot pay both : and in this case the ministers of religion are the guards and defensatives of her interest : concerning which for the present , i onely insert this caution ; that when religion and justice are in contest , the ministers of religion are not always bound to give sentence on the side of religion , but to consider which is the more necessary , and where the present duty stands ; for sometimes it is absolutely necessary to doe justice , and actions of particular religion must attend their season . but then even justice turns into religion , and when it does so , theology must conduct her into action . . when the question concerns an interest , relative to either faculty , it is hard choosing the authority on either part , for one judges for it self , and the other against his adversary ; that is , in effect they are both judges in their own cause . it is notorious in the church of rome , where the canonists say , that a canon lawyer is to be preferr'd before a divine in elections to bishopricks ; but you must think , the divines say that themselves are farre the fitter . the canonists say that praedial tithes are due by divine right . the divines say they are onely due by positive constitution . the secret of that is , because most of the divines that write books are monks and friers , and such which are no friends to parishes , that the pope may be allowed to have power to take tithes from the parish priests , and give them to the monasteries ; which he could not doe , if by divine right they were annexed to their proper cures . amongst us the tables are turn'd , and the lawyers take the friers part , and the divines generally affirm the divine right of tithes . concerning which it is to be considered , that though the authority of either part is not of it self sufficient to determine a doubting person , and where interest is apparent , the person perswading loses much of his authority , yet the proposition it self ought not to lose any thing . the interest appearing is no more warrant to disbeleeve the proposition , then it is to beleeve it . in this case there is interest on both sides , and therefore as to that the case is indifferent . the way to proceed is to consider the proper instruments of perswasion , and because a truth is not the worse for serving his ends that teaches it , i am to attend to his arguments without any prejudice . but if i am not able to judge of the reasons , but must be led by authority , the presumption lies for the divines , i am to beleeve them rather then the lawyers in such questions , because there is some religion in doing so , and a relation to god , for whose sake it is , that i choose to obey their proposition . . where by the favour of princes or common-wealths any matters of justice are reserved to ecclesiastical cognisance , in those affairs the authority of divines is to be preferr'd before that of lawyers , because the personal capacities of the men being equal in all things , the divines are exercised in the same matters , and therefore are both concern'd and able , instructed and engaged , and though the lawyers are to be supposed honest , and just , and wise , yet all that also is to be supposed in divines , with some advantages of religion , and tenderness which is bred in them by their perpetual conversation with the things of god. but in all things he comes the nearest to a sure way of being guided , who does his best and with greatest honesty of heart , and simplicity of pious desires to be truly informed . it was well said of socrates , an placeant deo quae feci , nescio ; hoc certò scio , me sedulò hoc egisse ut placerent . the things which i have done , whether they please god or no , i know not ; but this i know assuredly , that i did earnestly desire , and diligently take care that they might please him . if the question be concerning other divisions of men , as of schoolmen and casuists , criticks or preachers , the answer can be no other , but that in all faculties relating to any parts of religion , as there are very wise men , and very weak men , so there are some to be preferr'd in each faculty , if we could finde out who they are : but this praelation is relative to the men , not to the faculty , if they were rightly handled . for the several faculties are nothing but the proper portion of matter assign'd to the consideration of an order of men , in a proper method ; but the great end is the same , onely the means of perswading the same truth is different . but in the church of rome they are made several trades , and have distinct principles , and serve special and disunited ends and interests ; and therefore which of them is to be preferr'd , as to the making a probable opinion is just to be answered , as if we should ask which is best of feathers or wooll ; they both of them have their excellencies in order to warmth , and yet if you offer to swallow them down , they will infallibly choke you . rule . he that hath given assent to one part of a probable opinion , may lawfully depose that conscience , and that opinion upon confidence of the sentence of another . the curate of s. martin being sent for to doe his last offices to a dying man , finds him speechless , but yet giving signs of his penitence , as beating his breasts , weeping and groaning , holding up his hands , and looking pitifully , and in a penitent posture : the curate having read it , disputed whether such a person may be absolved , concerning whose repentance he can have no other testimony but mute signs , which may be produced by other causes , and finding arguments on both sides , consents to the negative as probable ; and yet finding learned persons there who are of another opinion , lays aside the practices of his own opinion , and in compliance with the other , absolves the sick man. one that was present , and understood the whole process , inquires whether he did well or no , as supposing that to doe against his own opinion is to doe against his conscience ; and a mans own conscience is more to him then ten watchmen that keep a city . in answer to this , it is to be considered there is a double consent to a proposition , the one is direct , the other a reflex ; the first is directly terminated upon the honesty or dishonesty of the object , the other upon the manner of it , and modality . for instance , the curate does not directly consent to that part of the question which he hath chosen , as that which he will finally rely upon , but he consents to it onely as a thing that is probable ; if he were fully perswaded of the article as a thing certain , or as necessary ( though of it self it be not so ) or if he thinks it is not to be altered , then to doe against his opinion were to doe against his conscience , because the opinion were pass'd the region of speculation , and ineffective notion , and is become a rule and immediate measure of action . but because he beleeves it onely probable , that is such , in which he is not certain ; but may be deceived , and may use liberty , he may as well choose that part of the probability which derives from the reputation and abilities of other men , as well as that which proceeds from considerations of those little intrinsick arguments which mov'd his assent lightly like a breath upon the waters , or the smile of an undiscerning infant . his own opinion is well enough concerning the honesty of the object , but yet he that chooses the other part may make an honest election ; for his own opinion reflecting upon it self , not going beyond the stage of uncertainty and probability does openly challenge its own right of choosing another part ; the conscience is no ways intangled and determined , but so chooses that it may choose again , if she sees cause for it , a cause in the particular case , which she espied not in the abstracted question . for he may prudently suppose that in what he is not certainly perswaded , another may be wiser and know more , and can judge surer : and if he have reason to think so , it may be a greater reason then that is by which himself did choose his own opinion and part of the probability ; and he may have reason to think meanly of himself , and he may remember sad stories of his frequent deception , and be conscious of his own unaptness to pass an honest unbiassed sentence , and hath no reason to trust himself in matters of proper interest or relation . this rule hath no other variety in it but that it be managed by these cautions . . that the man upon whom we rely , be neither ignorant nor vicious , so farre as we can judge , and so farre as relates to the present question , that is , that he be a person fit to be a guide of others . . that relying on others proceed not out of idleness , and impatience to inquire our selves . . that the opinion of the other be not chosen because it better serves my ends or humour , but upon the preceding grounds of humility and mean opinion of my self , and great opinion of the other . . that it be onely against his own probable perswasion so known , so considered , not against a sure conscience ; that is , that it be in such a matter , in which the assent is but imperfect , and relying upon unsure inducements . for then he may as honestly trust the others prudence as his own weakness , the others leisure and consideration , as his own want of time and aptnesses to consider : and since the actions of most men in the world are conducted by the wit of others in very many things , and of all men in some things , it cannot be imprudence to take a guide to direct the conscience in what it is not sufficiently instructed by its own provisions . if the entercourse happen between the superior and the inferior , the liberty of changing our part of the probability is confirmed by a want of liberty to dissent . the subject may change his opinion , because he must obey where ever it is possible that he should ; and that is in this cases in which it is not onely true that the opinion is probable in it self , but that it and its contrary be both apprehended as probably true , and safely practicable . for then there is no excuse to the man , and the conscience of the article cannot be pretended against the conscience of obedience ; and if it be lawful to obey , it is necessary to obey . hoc amo quod possum quâlibet vire viâ , every man loves his liberty , but this liberty does ingage our obedience ; we might not obey our superior if god had ingaged us in the contrary ; but we may , when we are perswaded that the contrary opinion is probable , that is , conformable to reason , and fit enough to guide him that is not finally determined in his conscience to the contrary . for if it could be otherwise , then there were nothing to be given to authority ; for in equal probabilities , it is likely if i choose one part , i am determined by a little thing , by a trifle , by a chance , by a humour ; and if i be weighed down by never such a trifle , yet i am determined to the choice of one side , and it will be but an evil portion to authority , if it cannot be permitted to outweigh a humour , and a chance ; an ignorant confidence , or a vain presumption : and although it will be hard sometimes for a man to be convinced of the vanity of his argument , yet when his opinion is not onely speculatively but practically probable , that is , when it is considered onely as probable , and the contrary altogether , or almost as well thought of , the arguments of the present perswasion are confessed to be but little , because they neither perswade , nor abuse beyond a probability ; and therefore in this case to out-face authority , is without pretence , as much as it is without warrant . and this is affirmed by s. austin in the case of souldiers under a king , taking pay in a cause which either is just , or that they are not sure it is unjust . ergo vir justus si fortè etiam sub rege homine sacrilego militet , rectè potest illo jubente bellare , si vice pacis ordinem servans , quod sibi jubetur , vel non esse contra dei praeceptum certum est , vel utrum sit , certum non est . but if the entercourse happen between a physitian and a patient , it is made to differ . for . a physitian may not leave a certain way , and take an uncertain in the question of life or health ; in matters of meer opinion , the very perswasion and probability of assent is warrant enough for the man , and the effect is innocent ; but when so great an interest is ingaged , the man becomes faster bound by the stricter ties of charity . it was a complaint that pliny made of physicians in his time , discunt periculis nostris , & experientiam per mortes agunt , medicóque tantùm occidisse impunitas summa est . it is hard that a physician should grow wiser at no cheaper rate then the deaths of many patients . now to doe the thing directly is intolerable , but to doe that which is not our best , and which is not safe , when we have by us that which is safe , and which we know is useful , is directly against charity , and justice , and prudence , and the faithfulness of a good man. but . when a physician hath no better , he may take that course which is probable , for that is his best ; he cannot be required to more , and he is excused , because he is required to minister . and this is yet more certain , if the sick person shall die without physick ; but it is a venture whether the medicament may prevail for his cure or no. for then all the hazard is on the favourable side , and if it fails , the event is no worse ; and it is charity to offer at a cure that is uncertainly good , but is certainly not evil . . when the opinions are on both sides probable , he may take that which is in any sense safer , or in any degree , or by any means more probable , that is , for the community of the opinion , or the advantage it hath by the learning and reputation of them that hold it : so that he may leave his own opinion which is overcome by the greater argument , or the greater authority of another , though both the authority be less then that which binds , and the argument less then that which is certain . rule . he that inquires of several doctors until he finde one answering according to his minde , cannot by that inquiry make his conscience safe ; but according to the subject matter , and other circumstances he may . saint paul remarks the folly of such men who heap up teachers of their own , that is , such who preach what they desire , and declare things lawful which god never made so ; and he that hath entertained an opinion , and is in love with it , and will seek out for a kinde and an indulgent nurse for it , cannot ordinarily be the more secure for the opinion of his guide , because the intrinsick motive of his assent is not his guide , but his own purposes and predisposing thoughts and resolutions ; and the getting of a learned man to say so , is but an artifice to quiet the spirit , and make it rest in the deception if it so happens to be . this determination from without may possibly adde a phantastick peace , but no moment to the honesty of the perswasion or conscience , because the conscience was not ready to rely upon the authority , but resolved to goe somewhere else for an authority , if here it could not be had : and therefore the conscience could not be made probable by the authority , because the resolution of the conscience was antecedent to it . this is true ordinarily and regularly , and there are usually many appendant deceptions ; as an impatient desire to have that true which i desire , a willingness to be deceived , a resolution to bring our ends about , a consequent using means of being pleased and cozened , a concealing some circumstances , and a false stating of the question , which is an infallible sign of an evil conscience , and a minde resolved upon the conclusion , desirous of a security , or sleepy quietness , and incurious of truth . but yet there are some cases in which this changing of guides and inquiries is not onely innocent , but an instrument of a just confidence . . when the inquirer hath very probable inducements for his opinion , and remains really unsatisfied in the answers and accounts of the first doctors . . when he hath an indifferency to any part that may appear true , but it falls out that nothing does seem true to him but what he hath already entertained . . when the assent to our own proposition is determined , so as to avoid a real doubt or perplexity , but yet a scruple remains , that is , some little degrees of confidence are wanting , which cannot be better supplied then by an extrinsecal argument , the authority of a wise man. . when the inquiring person is under a weakness and temptation , and wants some to apply his own notices to him , and to make them operative and perswasive upon his spirit ; as it happens to very many men always , and to all men sometimes . . when the case is favourable and apt for pity and releef , as in the dangers of despair , then the inquirer not onely may , but ought to goe till he finde a person that can speak comfort to him upon true grounds of scripture and revelation . . when the purpose of the inquirer is to be landed upon any virtue , and pious state of life or design , he may receive his incouragement and final determination from him whom he chooses for his opinion sake , and conformity to his own pious intentions . the reason of these exceptions is this : because the matter being just , favourable , and innocent , the man goes right , and by being confirmed in his way , receives no detriment to his soul or his duty ; and because they are tendencies to duty , it is to be presumed that the inquirer intends honestly and piously : and now since the way is secure , and the person well intending , if the instrument of establishing this good course were very incompetent , it might be an imperfection in nature , but not in morality . rule . he that is asked concerning a case that is on either side probable , may answer against his own opinion , if the contrary be probable and more safe , or more expedient and favourable . the reason is , because he that holds an opinion which himself beleeves onely to be probable , knows also there is no necessity in counselling it to another , because it is not certainly true ; and ●he may rather counsel the contrary to another then follow it himself , because himself is already determined , which the other is not , but is indifferent . but why he should rather doe so then counsel his own opinion , there is no reason in the thing , but something relating to the person inquiring ; as if the opinion which he maintains not , be more agreeable with the others circumstances and necessities . codrus inquires if he be tied to restitution of all the fruits of a field which he held in a dubious title . the curate thinks it to be a probable opinion , that he is bound ; but because codrus is poor , or apt to break the bridle of religion if it holds him too hard , he may counsel him according to the opinion of them that affirm that he is not bound to restitution . if he be asked what his own opinion is , he must not speak contrary to it : but when the question onely is asked in order to a resolution , he may point to goe that way where by his own sentence he may be safe , and by reason of the others necessities he may be more advantaged . the reason of this is , because when two opinions are equally probable , the scales are turn'd by piety , or charity , or any good thing that is of collateral regard , and therefore makes a greater degree of artificial probability , and is in such cases sufficient for determination . for in direct reason the case is equal , and in the indirect there is great advantage on the side of charity , or accidental necessity , or compliance with any fair and just interest . christian religion is the best natur'd institution in the world . the like case it is , when the opinion of the curate is such , that the inquirer will probably abuse it to licenciousness and evil mistake ; for then the curate may prudently conceal his own sentence , and borrow his brothers candle to light a person that is in danger . rule . when the guide of souls is of a different opinion from his charge or penitent , he is not bound to exact conformity to his own opinion that is but probable , but may proceed according to the conscience of the penitent . that is , supposing the opinion of the penitent to be probable , and that he did the action bonâ fide , and as an act commendable , or permitted ; he is not to be troubled with what is past , lest that be turned into a scruple which was no sin , and lest the curate judge unrighteous judgement , and prescribe afflictions for that for which god shall never call him to judgement ; for in this case it is , that no man can be the judge of another mans conscience . but if the opinion of the penitent be certainly false , or the parent , or protector , or the occasion of a sin , the guide of his soul must not comply at all with it , but discover the error and the danger . he that kills his brother because he is zealous in another opinion , and thinks he does god good service , must not be permitted in his erring conscience , and criminal perswasion ; for the matter hath altered the case , and in the relations of duty , the error is always vincible , and therefore intolerable : and therefore lombard's mother upon her death-bed was admonished to confess her sin in having three children by illegal mixtures , though she was foolishly perswaded it was no sin , because her sons did prove to be such excellent persons , and instruments of divine glory . rule . the sentence and arbitrement of a prudent and good man , though it be of it self but probable , yet is more then a probable warranty to actions otherwise undeterminable . sicut vir prudens eam definierit , is the great measure which aristotle and all the moral philosophers assign to very many cases and questions . if two cases that seem equally probable , have in them different degrees of safety , that the safest is to be chosen is certain ; but oftentimes the sentence and opinion of a good man is the onely rule by which we judge concerning safety . * when piety and religion are in competition for our present attendance , sometimes piety to our parents is to be preferr'd , sometimes an action of religion in its own season ; but what portion of our services is to be allowed to the one and the other is sicut vir prudens definierit , according as a good and a prudent man shall determine . * to bury the dead is good , to releeve the living poor is ordinarily better ; but yet there was a time in which there was a proper season for that , and not for this ; and our blessed saviour commended maries devotion and choice in so doing , but when we also may doe one or the other , depends upon circumstances and accidents which are not immediately the subject of laws , but of prudent consideration . * humane laws binde the conscience of their subjects , but yet give place to just and charitable causes ; but which are competent and sufficient is not expresly and minutely declared , but is to be defined by the moderation and prudence of a good man. * that we are to be careful in the conduct of our temporal affairs , in paying of our debts , in making provisions for our children is certain and confessed : but besides the general measures and limits of carefulness described by our blessed saviour , our earnestness of prosecution , our acts of provision and labour are to be esteemed regular or irregular by the sentence of a wise and a good man. the significations of love to our children and nearest relatives , the measures of compliance with the fashions of the world , the degrees of ornament or neglect in clothing , intention of our actions and passions , and the●r degrees , the use and necessities and pretences for omissions in good things , and generally all the accidental appendages of action are determinable onely this way ; and a probability is enough to determine us ; but that this is the way of introducing the probability is upon this reason ; because next to the provision of laws , stands the man who is obedient to laws and understands them , and next to the reason of the law , stands the analogy and proportion of those laws ; and therefore this is the next best to the laws , it stands nearest to reason , is the best guide that is left us , and therefore a proper measure of conscience in the destitution of that which is most proper . there are many other rules concerning the exercise of a probable conscience , in the cases and questions of kings and priests , of advocates and judges , in matters of sacraments and government , which are to be referred to the place of their proper matter ; but this is also to be determined by the rules here assigned , and have no particular consideration , except what meerly relates to the matter . chap. v. of a doubtful conscience . rule . a doubtful conscience assents to neither side of the question , and brings no direct obligation . the conscience being in its proper operations positive and practical ; when it is neither , it is not properly and directly conscience ; and because it binds to obedience by its determination and assent , and its consequent inclining the will , when the understanding is not determined , nor the will inclined , there can no action follow , but a total suspension of action is its proper consequent . but upon this there is onely a reflex act of conscience and understanding ; for by considering that our conscience is doubtful , and indeterminable , we are obliged to suspend our action ; but then this is the act , not of a doubtful , but of a right conscience , because in this we are certain , and right , and determined : so that a doubtful conscience is but an aequivocal and improper conscicence ; like an unresolved will , or an artist with his hands bound behinde him : that is , the man hath a conscience , but it is then in chains and fetters , and he wears a hood upon his eye , and his arm in a string , and is onely to be taught how to cut the knot , and to doe some little things of advantage , or security to his intermedial state of impediment ; but a doubtful conscience can be no rule of humane actions . but yet some collateral and indirect obligations are pass'd upon the man by that state of infelicity , according to the nature of the doubt . in order to which , doubts are considered , either as relating to the law , or as relating to matters of fact , viz. whether such a thing be lawful or not ? or whether i did such an action or no , by which i am bound to restitution or repentance ? doubts also are negative , or positive , that is , they are still upon us because there is no means to determine the understanding ; as no man can ever be resolved whether the number of the starres be even or odde ; when is the precise minute in which a man first comes to the use of reason ; and this is called a negative doubt . the positive enters by the indifferency of the arguments , and their equal weight on both sides : as if it be doubted whether the souls departed enjoy the beatifick vision before the day of judgement ? whether residence on a benefice be an indispensable precept , or in what cases it obliges not ? whether ecclesiastical persons be bound by justice or by charity to give all that they can prudently spare to the poor ? these are positive doubts , because there are many arguments on eithe side . the negative doubt is either metaphysical or moral , or it is onely a suspicion ; that is , these are several degrees of such a doubt , for the determination of which there is no sufficient instrument . lastly , sometimes a doubt is placed onely in the understanding , without any other effect but the trouble of thoughts ; and then for methods sake , and right understanding of the rules of practice , it is called a speculative doubt . sometimes this doubt passes on to the conscience , and hath influence upon the action or event ; so as to be an impediment to it , or the spoil of it , that is , so as to cause that it shall not be done , or if it be done that it becomes a sin : and this is called a practical doubt . according to these distinctions the following rules are useful in order to practice . rule . a negative doubt neither binds to action , nor inquiry , nor repentance ; but it binds onely to caution and observance . . that it binds not to action ] i affirm upon the same ground , by which the same is affirmed concerning all doubting consciences . it binds from action ; for whatsoever is done with a doubting conscience ( that is , without faith , or fulness of perswasion that it is lawful to doe it ) is a sin . s. paul gave us the rule , whatsoever is not of faith is sin . quod dubitas nè feceris , said cicero . for if we doe it with a doubting conscience , we doe it without our rule , which is the dictate of our conscience , and since no action is indifferent between lawful and unlawful ( though between good and bad there may ) to doe without our rule of lawful and permitted it to doe against it , even that which is not permitted , and therefore is unlawful . adde to this , . he that does not know whether it be lawful or no , does that which he is not sure but it may be forbidden by god , and displeasing to him ; and to doe that which i know not but may grieve my friend , or trouble him , cannot consent with my love to him ; and therefore every act of a doubting conscience is against charity . in the question of lawful or unlawful , not to know it to be lawful , is to enter upon it with a minde willing to admit the unlawful ; it is all one to be in the dark , as to be without a candle or a starre , and either of them is as bad , as full of ignorance and obscurity , as if we shut our eyes , or put the candle out . when therefore it happens that our conscience doubts whether such an act be a sin or no , a good man will be sure not to sin ; but in that case , and while the doubt remains , he can have no security , but by not doing it . . it binds not to inquiry ] because there is no competent means to finde out a resolution ; for that is the state of the question , that is the definition of a negative doubt . fabiola doubts whether in her childhood she did never take gods name in vain ; and although she be bound to inquire in all the reasonable and remembred parts of her life , because of them she may finde some records , and in that case the doubt is not negative ; yet of the state of childhood she cannot be obliged to make inquiry , because there was then no law , no register , no court kept , no judgement , no choice ; that is , she cannot be obliged to an effect that is impossible , and to an act that is to no purpose . . it binds not to repentance . ] in case she fears exceedingly , supposing this still to be a negative doubt , that is , such a one , for the proper resolution of which there are no competent arguments or instruments . fabiola not knowing whether she did or no , and it being impossible afterwards to finde it out , fabiola i● not tied to ask forgiveness for the blasphemies of her childhood : for no obligation can come from what is not , or cannot be known . this is to be understood to be true of that sort of negative doubt which it called metaphysical , when there is no possibility of knowing ; as it is impossible to know what little prety phantasm made us to smile when we hanged upon our mothers breasts ; and the doubt is onely founded upon the possibility that the thing might have been , though now it be impossible to finde out whether it was or no. it is possible that being a child i might laugh at scripture , or mock an apostle ; but if this could bring an obligation to an act of repentance , then the same obligation passes upon all men in all actions and periods of their lives , for all things , and in all cases in which they doe not remember all , or did not observe every circumstance , or did not consider every minute , or weigh every degree . for in every thing there is a possibility that i might have done something very ill . but there is a negative doubt which is called morally negative ; that is , when there is no way of being readily and clearly determined , but yet the doubt is founded upon some light conjecture , and no more . i was tempted , or i had an opportunity , or an evil thought came cross me , and i know my own infirmity ; and this according to the degrees of the conjecture can oblige us to a general and conditional repentance ; thus , if i did amiss , god of his mercy impute it not unto me . i know not , my conscience does not accuse me , ( so s. paul ) but i am not hereby justified ; god is greater then my conscience . but this , set the words of s. john , and they will determine the case : if our hearts condemne us not , then have we peace towards god ; that is , the doubt in this matter ought to be laid down , if our hearts doe not pass sentence against us ; but not so wholly but that we may provide against a danger not actually felt : we ought to be peaceful , but not too confident , when there is any probability of error and deception . the peace is warranted by s. john , the wariness is exemplified in s. paul. . it does binde to caution and observance . ] every thing does so , where either there is a danger , or any is suspected , or any is possible , or any ever was : and therefore , for this there needs no peculiar reason , onely according to the approach of the negative doubt to any degrees of its being positive ; that is , to a probability that it is as we doubt , the observance ought to be stricter , and the caution more severe , which happens in that imperfect kinde of imperfection , in suspicion , which is but the image of doubting . for there is yet another sort of doubting , which may be called a privative doubt . titius is invited to eat with one of another communion . first he checks at it , but because he knows no reason against it , nor indeed did ever dispute , or hear the question disputed , whether it be lawful or no , he goes . the question is , whether he did well or no ? concerning which the case is evident , that whatsoever is not of faith is sin , that is , if it be not done with a perswasion that it is lawful . but if a man be perswaded that he may lawfully doe any thing against which he knows no law , no commandement , no reason ; this is not a doubting conscience , but a probable , and therefore need not to abate the action . * but if this also turn into a doubt , the case is altered . for he that thinks he may not doe it , or doubts whether he may or no doe a thing for which he hath no command , or no positive and affirmative warrant , and that it is no sufficient reason or warrant for the doing it that he knows nothing against it , unless he also have something for it ; this man thus perswaded or abused , may not proceed to action . for in this case he hath nothing for it , and one great thing against it , even this proposition , that a thing is not to be done in such a case , which is the case of a privative doubt . but for the thing it self , the next rule gives an account of it . rule . a privative doubt cannot of it self hinder a man from acting what he is moved to by an extrinsick argument , or inducement that is in it self prudent or innocent . it cannot of it self hinder ] that is , abstracting from the circumstance of accidental doubting or not doubting . the reason is , because there being no law against it by which he is actually ruled , and no reason appearing in defiance of it , that is , there being no intrinsecal disswasive , the conscience is onely left to be conducted or perswaded by the extrinsecal . for all actions are left indifferent till by a superinduced law they are restrained ; which superinduced law wants its publication , if inculpably i have no notice of it in my conscience . but this is to be allowed with this caution : that this entring upon actions against which we know no reason or law , be not sudden , and violent , and careless , like the rushing of an horse into a battel without consideration ; but that we consider according to our strength , and to our time , whether there be any reasons for or against the act in question , and if we finde none , let us make none ; that is , let us not by our unreasonable and impertinent doubting place a snare for our own feet , there where none is placed by the prohibition . . if it be a matter that concerns the interest of another , let us always be the more wary , and remember , if there be nothing against it , there must be something for it , either in the matter , or in the manner , either in justice , or in charity , or at least by the securities of the safer part , by which , if we finde no reward , yet we are sure to finde indemnity . this whole advice is of great use in the circumstances of the duty that concerns the married pairs ; in which the doctors of cases of conscience have spoken what they please , and in many things wholly by chance or fancy ; and the holy state of marriage ought to be rescued from many of their snares and intricacies by which they have troubled it , as well appear when i shall speak to the rules of that affair . rule . in doubts of right , or law , we are always bound to inquire ; but in doubts of fact not always . the reason is , because ignorance of our duty is always a sin , and therefore when we are in a perceiv'd , discernable state of danger , he that refuses to inquire after his duty , does not desire to doe it . in matters of fact we are bound ordinarily to inquire , because we must not be ignorant of the state of our consciences , and what obligation ●here is to restitution , or repentance . which the more particular it is , the more perfect it is . but this i say , that though ordinarily it be true that we are obliged , yet in some cases it may happen that it is safer to trust the event of things with a general repentance , then that the conscience of some men be tempted with a particular notice of the fact . . this happens in those that are weak-hearted , soft , and apt to every impression in too deep a regard . a castilian gentleman being newly recovered from the sad effects of a melancholy spirit , and an affrighting conscience , and being entertained by some that waited on him with sports and innocent pastimes to divert his scaring thoughts ; he with his company shot many arrows in a publick field at rovers : at that time there was a man kill'd , whether by his arrows or no , he knew not , and is forbidden to inquire ; and his case had in it reason enough to warrant the advice : the knowledge of it could not have done him so much good , as it would have done him hurt ; and it was better he should be permitted to a doubting then to a despairing conscience , as in his case it was too likely to have happened . it is better to be suspected then to be seen . . this also is so to be advised , when the inquiry into the doubt of fact may be prejudicial to a third person . a priest going to the west-indies by misfortune wounds one of his company , whom with much trouble and sorrow , he leaves to be cured of his hurt , but passes on to his voyage , which he finished at a huge distance from the place of his misfortune . the merchants come the next year that way , and he is unwilling to inquire concerning his sick friend ; desirous he was to know good of him , but infinitely fearful lest he be dead : consulting therefore with his superiour in the case , was directed not to inquire , upon this account ; because if the man were dead the priest would be irregular , and a whole parish unprovided for , and left without rites and sacraments , and publick offices , which then and there could not easily be supplied . but in matters of right or duty inquiry must be made , ever , when the question is of the lawfulness or unlawfulness of what is to be done ; because we enter upon danger , and despise our own safety , and are careless of our duty , and not zealous for god , nor yet subjects of conscience , or of the spirit of god , if we doe not well inquire of an action we are to doe , whether it be good or bad . but when the act is done , and done with an actual perswasion that it was lawful , the conscience of that person is not easily to be disturbed , which is to be understood with these cautions : . when the question was probable on either side , and at the time of acting , was chosen with its just measures and provisions ; then although the complice or partner of the act doe change his opinion , and think himself bound to repent , yet he is not bound to trouble the other . anthony a gentleman of parma being in love with maria de rupe , being moved with great interests of his person , and a great necessity , consummates his marriage before publication , they both of them being perswaded that it is lawful . he afterwards changes his opinion , thinks it a sin , and repents and begs pardon , but being also in doubt whether he ought to tell his wife of it , was advised to the contrary , upon this amongst many other concurrent reasons , because what was innocently done , cannot be condemned in that in which it was innocent : for the man himself ought to be sorrowful for his being deceived ( if he thinks he was ) but he cannot be tied to repent of the act , which supposing his then present perswasion was lawful , because done according to probable conscience : and therefore much less ought he to disturb the peace of his wife , whose perswasion remains the same as at first . what was not a sin at first , cannot in that individual act become a sin afterwards . . this is also to be understood , when the act leaves no evil effect , or hath done no hurt to a third person ; but if it doe , then my peace is not to be bought at the expence of anothers evil . no man is to be made better or left so , by anothers detriment ; and therefore if a child were begotten in that unripe and hasty consummation , and that child should be declared bastard , then the peace is to be disturbed , and the inquiry on all hands to be curious and busy , because in all such cases there is something of duty for the future concerned in it ; sometimes restitution , but always repentance in particular . . this is also true when the fact that is past is not introductive of more and new instances ; for if it was the wrong side of the probability which was chosen , and the same kinde of action is to return often , there the conscience though heartily perswaded , must be awakened from its security by him that beleeves it to be a sin that was done , and then the interested party must inquire ; the reason of this is , because this concerns the future , and all the world when they enter upon action must inquire anew when they have reason to doubt anew , and they may be call'd upon , and must be better informed by them that can and are concerned . for the honour of god and the interest of his service is in this case concerned , which in the other is not , when it onely relates to a single and a past action , which was then lawful , and therefore will not afterwards be imputed . . when the person interested does of himself doubt whether the past act was lawful or not , and desires to be satisfied , and that there will be no evil effect in the alteration of his perswasion , then it is fit he be complied with in that which he judges to be for the interest of his soul , for this is certainly the better ; the other way of concealing and not inquiring being onely permitted in some cases , and with so many cautions and reservations as are before expressed . rule . in doubts the safer part is to be chosen . when the conscience is doubtful , neither part can be chosen till the doubt be laid down ; but to choose the safer part is an extrinsecal means instrumental to the deposition of the doubt , and changing the conscience from doubtful to probable . this rule therefore does properly belong to the probable conscience : for that the conscience is positively doubtful is but accidental to the question and appendant to the person . for the reasons on either side make the conscience probable , unless fear , or some other accident make the man not able to rest on either side . for in matters of conscience it is as hard to finde a case so equally probable that a man shall finde nothing without , or within to determine him , as it is to finde that which the philosophers call , temperamentum ad pondus , a constitution so equal that no part shall excel the other . for if there were nothing in the things to distinguish them , yet in the man there is a natural propensity which will make him love one sort of arguments more then another . what can be more indifferent then to see two dogges fight ? and yet no man sees their cruelty , but he wishes better to one then to another : and although no opinions are so very even , yet if they were , the man hath an acquisite , or else a natural biass , or something of contingency that will determine him : and if the conscience remains undetermined , so that he may not , or dare not venture upon either part , it is certainly a disease , or a direct infirmity . and because such persons can doe nothing at all till their doubtful is changed into a probable conscience , this discourse must relate to that conscience that is probable , though in compliance with the usual ways of speaking , i have placed it here . . the rule therefore is to be understood to be good advice , but not necessary in all cases . for when the contrary opinion is the more probable , and this the more safe , to doe this is a prudent compliance , either with a timorous or with an ignorant conscience ; it is always an effect of piety , and a strong will to good , but very often an effect of a weak understanding , ; that is , such an one which is inclined to scruple , and dares not trust the truth of his proposition , or god with his soul in the pursuance of it . and indeed sometimes there is in this some little suspicion of the event of things which must needs reflect upon the goodness of god , under whom we fancy we cannot be so safe by pursuing that rule and guide that he hath given us , that is , the best reason , and the fairest inducement , as we may be by relying upon the sureness of the matter . indeed we our selves are so wholly immerged in matter that we are conducted by it , and its relations in very many things : but we may as well rely upon formalities and spiritual securities ( if we understood them ) as upon the material ; and it is as safe to rely upon the surer side of reason as upon the surer side of the thing . now that which is the more probable hath the same advantage in constituting a conscience formally safe , as the other less probable but surer side hath for the making the conscience safe materially . . if the conscience be probable , and so evenly weighed that the determinanation on either side is difficult , then the safer side is ordinarily to be chosen , because that helps to outweigh and determine the scale ; that is , when reason and the proper motives of the question are not sufficient to determine it , let auxiliaries be taken from without , and if the conscience be not made securer by its rule , let it be made safe by the material . it is just as the building of an house if the architect be not wise and knowing how to secure the fabrick by rule of art , and advantages of complication , and the contexture of parts , let him support it with pillars great and massy ; for if the other be wanting , these will sustain the roof sure enough , but with some rudeness in the thing , and imperfection in the whole . . if to that which is the surer side there be a great inconvenience consequent , the avoiding of that inconvenience being laid on the opposite even part , will outweigh the consideration of the safety . quintus milo commands his servant anfidius whom he had taken for the teaching grammar and rhetorick to his children , that he would learn the trade of a shoo-maker . anfidius doubts whether his master q. milo hath power to command him to doe that which was no part of the imployment for which he was entertained , and yet because the thing is of it self lawful and honest , he considers it is the safest course for him to obey , for certainly in so doing he sins not ; and thus farre he is bound , and was in the right . but if to learn that mean trade will dishonour and disable him , make him a fool and contemptible , and ruine his hopes and his interests when he leaves the service of milo , the servant is not tied to follow that which is more safe , but that which is more charitable and prudent ; in dubiis juris tutior pars sequenda est , & obedire teneor , si commodè possim , was the rule : because the reason abstractedly considered makes the question safe on either side , as the determination happens ; and the avoiding an intolerable inconvenience is as considerable as the accidental security , and in many cases more complying with charity , because in a question in which the conscience is probable there is a great safety without taking in the advantage of a safe matter , by the proper efficacy and influence of the reason making a probable and an honest conscience ; but then when the safety is provided for fairly otherways , and for the most part sufficiently , and the inconvenience on the other side is not provided for ; in all such cases we must leave that which is materially sure , for the choice of that which in its formality is equally sure , and in its matter more charitable . a little child came to my door for alms , of whom i was told he was run from his mothers house and his own honest imployment ; but in his wandring he was almost starv'd : i found that if i releeved him , he would not return to his mother , if i did not releeve him , he would not be able . i considered that indeed his souls interests were more to be regarded and secured then his body , and his sin rather to be prevented then his sickness , and therefore not to releeve him seem'd at first the greater charity . but when i weighed against these considerations , that his sin is uncertain , and future , and arbitrary , but his need is certain , and present , and natural ; that he may choose whether he will sin or no , but cannot in the present case choose whether he will perish or no ; that if he be not releeved he dies in his sin , but many things may intervene to reform his vicious inclination ; that the natural necessity is extreme , but that he will sin is no way necessary , and hath in it no degrees of unavoidable necessity ; and above all , that if he abuses my releef to evil purposes which i intended not , it is his fault , not mine , but the question being concerding my duty not his , and that to releeve him is my duty and not his , and that therefore if i doe not releeve him , the sin is also mine and not his ; and that by bidding of him to doe his duty i acquit my self on one side , but by bidding him to be warm and fed , i cannot be acquitted on the other , i took that side which was at least equally sure and certainly more charitable . this also happens in the matter of justice very often . it is the surer side in many cases to restore , and is a testimony of an honest minde , that to secure its eternal interest , will quit the temporal . but if to restore will undoe a man , and the case is indifferent , or at least probable that he is not bound , then it is not necessary to restore , though to restore be the surer side ; and if the interest of a third person , as of wife , or children , be also involved in the question , then the inquiring person is bound not to restore . because in the present case there is a certain uncharitableness , and but an uncertain justice , that is , a duty certainly omitted , for the securing of another that is not certain . . when the more probable is also the more safe , there is no question but the safer is to be chosen . for so , the conscience is made the more sure both materially and formally ; that is , by the better reason , and the more advantageous matter , and he that does otherwise , exposes himself to an evident danger of sinning , having nothing to out ballance either the direct reason , or the accidental safety . . sometimes it happens that what is safe in one regard , is dangerous in another , and on each side of the probability there is a danger and a safety . vittoria columbina a venetian lady was married to five magnifico's successively ; and they all being dead , and she left very rich , young , and tempted to a sixth marriage , advises with her confessor whether or no she may lawfully doe it ? he tels her that it is not onely probable , but certain that she may ; but it were better if she kept her widdowhood , and after so much sense of mortality retire to religion . but that he may determine her case with more certainty she tels him , she had once resolved with her self to live a widow , but finds she shall not be free from temptation in that state , and desires him to tell her if she may lawfully marry , notwithstanding that resolution , which now to be something altered , he perceives by her question . * he answers , that it is the surest course to determine for chastity and abstinence , her state of widowhood being more certainly pleasing then the other . but then she hints her temptation , and asks if some sure course is not to be taken for her being secured in that point too ? * this arrests his thoughts upon a new consideration , but the result is this : . when there are two securities to be provided for , one of the thing , and the other of the person ; that of the person is first to be provided for . it is the safer part of the question to determine on the side of chastity , or virginity , or widdowhood , but this may be the unsafer side to the person , who if he suffers temptation is to be provided for by that answer which gives him remedy and ease . . but if it happens that there is danger on either side to the person , that is the surer side which provides against that temptation which is strongest and most imminent , and which if it prevails is of the worst consequence . . this is also to be understood in those cases when temporal life is offered in question against the danger of a sin . michael verinus a yong gentleman of spain , by reason of his living a single life was press'd with so great inconvenience that he fell into a lingring and dangerous sickness . the physicians advise him to use his remedy , though he be not married , and being it was in order to his health , which was not else to be recovered , they presumed it lawful , or did not care whether it were or no , but however they advise him to it . he doubts of it , and dares not be uncharitable and die for want of remedy , if he might have it , and yet dares not commit an act of uncleanness ; but finding on either hand a sin threatning him , and if he flies from a lion he meets a bear , or is told that a bear is in the way : he at last flies from the evil beast that stood before him , and chooses that way which was evidently the safest , not to his health , but to his salvation ; not to his body , but his soul , and chose rather to die , then to doe that which he was certainly perswaded to be a sin , and of the other he was not so sure . sola venus potuit lento succurrere morbo , nè se pollueret , malùit ille mori , in other things , the prudence of a guide must be his onely rule . the summe is this : . if the doubt be equal and the danger equal , the doubt must be laid aside , or there can be no action consequent : and for the danger , if you choose one , you may choose either , for there is no difference ; a dagger or a sword is all one to him that must die by one . . if the doubt be unequal and the danger equal , the resolution must be on that side where there is the most confidence , that is , where the less cause of doubting is apprehended ; as if i have but enough to give one alms , and i see two ready to perish , and i can releeve but one ; the danger is equal , for pasce fame morientem , si non pavisti , occidisti , said s. ambrose , but one is my friend , and the other is a stranger ; in this case the doubt is unequal , and i ought to preferre my friend . . if the danger be unequal , and the doubt equal , the resolution must be made in compliance with our safety . for there is nothing to weigh down in the doubt , yet there is something to weigh down in th●●●nger , and that is sufficient . . if the doubt be unequal , and the danger unequal , there we must take the least danger ▪ though on the least side of the probability , because there can no degree of sin be consented to ; and therefore when by our own fault or infelicity we must be forced to fall upon one , we must take the less , by the same reason for which we are to refuse all that we can . maevius caligarius a roman gentleman and newly converted to christianity , observes that his friend agricola was pursued by his enemies unto death , and was by them asked concerning him whether he were in his house or no. he knew he was , but knows also that if he confesses it he shall die . he doubts whether it be lawful to lie to save his friends life or no , and cannot resolve whether it be or no , but inclines rather to think it is not lawful . but he considers if it be lawful , then he is guilty of his friends death , who refused to save him at an innocent charge . but if it be not lawful , he does but tell an officious lie , so long as the doubt remains , he must rather venture upon an uncertain sin in the officious lie , then the uncertain but greater sin of homicide . these are the cases in which the danger is on both sides . . but if there be danger on one side onely , and a doubt on both sides , there is no question but that side is to be chosen where there is no danger ; unless the doubt on one side be contemptible and inconsiderable , and the other not so . rule . it is lawful for the conscience to proceed to action against a doubt that is meerly speculative . in a sure conscience the speculative and the practical are the same in certain consequence , as i have already proved in its own place ; but in a doubting conscience the case is differing . for though it be ordinarily true here also that he that doubts speculatively does also doubt practically ; as if he doubts concerning all usurarious contracts , whether it be lawful or no to use any , he doubts also concerning this which himself uses , if it be usurarious . but because there may intervene a special case , and that which is true in general may be altered in the particular , it may happen that he may be certain and determined in the particular when he is not so in the general ; that is , when the case is special , by privilege , or exemption , or the ceasing of the reason , or by any other special case he may think himself acquitted , when yet the action is culpable in its whole kinde . but by a speculative doubt sometimes is meant not the general , but the question abstracted from circumstances ; and in this it sometimes happens that though the conscience doubt concerning the question , yet it does not doubt concerning the practice . titius is possessed of a field on which he entred by inheritance , and wholly without fraud and violence ; but yet upon some supervening notices he afterwards doubts whether the field be his own by a just title ; but because he is informed by his confessor and others on whom he does and may rely , that possession is a collateral title , and that what he so possesses h●● may still dwell upon till it be certain that it is not his own ; he rests at quiet in his minde , because possession is stronger then his doubt , though it cannot prevail against demonstration . mary of rhemes the wife of a souldier is told by his captain that her husband was kill'd at the battel of pavy ; after her year of mourning was expired she marries again to a citizen of rhemes , and cohabites with him two year ; after which she is told that her first husband escaped to tarentum , and there lives in obscurity . upon this she doubts whether the citizen be really her husband or no ; yet living with him he demands her to pay her conjugal duty , she inquires whether during this doubt she may or no ; and is answered affirmatively upon the same grounds : the citizen is in possession of the marriage , and this is not to be disturbed by a doubt , but by a certainty , especially since the doubt is but a speculative doubt , not a practical . for it is no good argument to say , i doubt whether this man be my husband or no , therefore if i consent to him i commit adultery ; for the presumption lying upon the possessor , though his title be dubious , yet his possession is not , and either of them both are to have a portion in the effect , and therefore the certain possession in a dubious title is to be preferred before a dubious title without possession , and therefore this kinde of doubt ought not to hinder the effect of the present duty . for in this case it is not true ; the antecedent is doubtful , therefore so is the consequent . fo● as out of falshood truth may come , so out of doubts may come certainty . i see a great way off father grimaldi moving his lips ; i suppose he is disputing , whom yet i was told not to be alive . i argue thus : he disputes , therefore he is not dead . the consequent is certain , but the antecedent doubtful ; so it is in the present case . i doubt whether this woman be and ought to be my wife , but because she is legally so and so reputed and in possession , i doe inferre that therefore i must pay my duty to her , till it be certain that she is not my wife . for though i doubt of the person whether or no she be my wife , yet i am certain , or i may be certain of this , that he that approaches to her who is in possession of marriage may doe it lawfully ; he onely does fornicate who approaches to her of whom i am certain that she is not my wife . but if of this proposition also i doubt , the doubt is practical , and i may not doe it , till by some means the doubt be resolved or laid aside . but so long as it is a question speculative , the action may be determinate and lawful , and introduced upon many accounts . for the fuller manifestation of which secret , because it is of great concernment , and hath influence upon the conscience in many great actions and entercourse of humane society , it is remarkable that we cannot argue thus ; this man is not bonae fidei possessor , a possessor by a just faith , therefore he possesses it malâ fide , by an unjust : so neither does this follow , this man possesses it not with an evil faith , therefore he possesses it with a good faith . it does neither way follow negatively . but this consequence is good ; he is a possessor by a good faith , therefore he does not possess it by an evil . or , he is a possessor by an evil faith , therefore he does not possess it by a good ; it follows either way affirmatively . the reason of the difference is this ; if it be good it cannot be bad , and if it be bad it cannot be good ; if it be one , it cannot be the other , but it may happen that it may be neither good nor bad , for there is a medium or a third between good and bad faith or honesty of possession ; and this consists in a speculative doubt , by which the possessor doubts whether that which is in his hands be in his right , or belongs to him or to another ; and that he who so doubts hath neither good nor bad faith is expressed by the gloss in l. . c. de acq . poss . gl . in l. . ff . pro solut . & gl . in l. . § . generalitèr ff . de acq . poss . the consequent of which is this , that because that he who so doubts is not bonae fidei possessor , therefore he cannot from thence begin to prescribe or to acquire a just title , because of the rule of the law , quod ab initio non valuit , progressu temporis valere non debet , and it cannot by time get strength to walk which enters into the world without feet ; now the doubting conscience is but a lame supporter . but yet because such a conscience which onely hath this speculative doubt is not malae fidei possessor , therefore he may lawfully still retain the possession till the contrary be evicted . there is this onely to be added , that although prescription or other ways of just title cannot begin with a doubting conscience , yet if it entred with a throughly perswaded conscience , it may goe on though it be disquieted by a supervening doubt . the reason is , because it having lawful parents of its birth and first production , cannot be kill'd and destroyed by a suit at law , it began well , and therefore had just principles of its progression ; and whatsoever hath the first advantage of just and reasonable , is always to be so presum'd till the contrary be proved ; a doubt therefore may make the man unquiet , and tie him to inquire , but cannot interrupt the possession or the beginning and growing title . besides the reason , this sentence is confirm'd by the concurring testimonies of bartolus , imola , sylvester , felinus , balbus , and johannes hannibal , under their titles de praescriptionibus & usucapionibus . there are some accidental hardnesses to the conscience which are innocent , and because besides the even measures of good and evil by lawful ▪ and unlawful , there are some paths chalked out to us by necessities , by conveniences , by presumptions , by securities , and other indefinite aims at things which can sometimes weigh down the best of our imperfect conjectures in some obsure cases , we may as well walk by the light of the starres , and better too , then to walk qui●e in the dark ; and not onely the sun is appointed to rule the day , but there are the moon and the stars to govern the night : plain and easy rules make a sure conscience , but the doubtful and the dark must be content with a less light . for , unlearned men are oftentimes beset with the arguments of a talking man , which they cannot answer , but create a speculative doubt , and such as destroys all the certainty of evidence which they had ; but if they should not stick to their own conclusion in despight of all the objections , by a certainty of adhesion , they might be disturbed in every thing , and confident in nothing , and might if they met with a heretick be fool'd out of their religion , and quit the most material parts of their beleef . and even the learned have in many articles a presumptive assent to their propositions ; and if they be made to doubt in their understanding by the opposition of an adversary , they are not instantly to change their practice , but to inquire further . for if after every such doubting their practice must be insecure or criminal , they might be forc'd to a lightness greater then that of the egyptian priests : and some men can beleeve well , and dispute ill , but yet their faith must not change at the argument of every sophister . in these cases the practice is made secure by a collateral light , and he is defended from change by reputation , and custome , by fear of scandal , and the tie of laws , and by many other indirect instruments of determination , which although they cannot out-wit the crntrary arguments , yet they ought to outweigh the doubt , and guide the will , and rule the conscience in such cases . there is nothing but a weak man may doubt of , but if he be well , he must not change his foot , till it be made certain to him that he is deceived ; let him consider what he please , and determine at leisure ; let him be swift to hear , but slow to speak , and slower yet in declaring by his action and changed course , that his doubt hath prevailed upon him . i knew a scholler once who was a man of a quick apprehension , and easy to receive an objection , who when he read the romane doctors was very much of their opinion , and as much against them when he read their adversaries , but kept himself to the religion of his country , concerning which at all times he remembred that there were rare arguments and answers respectively , though he could not then think upon them . * there are temptations of faith and opinion , and they are to be resisted sometimes by indirect ways of proceeding , and artifices of the spirit ; and sometimes men in sickness are afflicted with doubting and trembling consciences , but yet are supported onely with general remembrances , they consider that there are comforts , and excellent promises , and instruments of hope , and wise and holy sayings by which they were nursed up to that height of strength , that they are now able to fight in the dark : if the speculative doubting conscience should always prevail in practice , the ignorant might be abused and miserable in all things , and the learned in most . rule . every dictate and judgement of the conscience , though it be little and less material , is sufficient and may be made use of for the deposition of a doubt . every little reason is not sufficient to guide the will , or to make an honest or a probable conscience , as i have proved in the foregoing chapter * ; but in a doubting conscience , that is , where there are seemingly great reasons of either side , and the conscience not able to determine between them , but hangs like a needle between two load-stones , and can goe to neither , because it equally inclines to both ; there it is , that any little dictate that can come on one side and turn the scale is to be admitted to counsel and to action ; for a doubt is a disease in conscience , like an irresolution in action , and is therefore to be removed at any just rate , and any excuse taken rather then have it permitted . for even to wash in jordan may cure a leprosy , and a glass of wine may ease the infirmities of the stomack and he is too ceremonious in the matter of life and death , that stands upon puntilio's with nature , and will not be cured but by rich medicines . for in a doubting conscience the immediate cure is not to choose right , that is the remedy in an erring conscience ; but when the disease or evil , is doubting , or suspension , the remedy is determination ; and to effect this , whatsoever is sufficient may be chosen and used . every conscience that proceeds probably , proceeds honestly , unless by a greater probability it be engaged against the less ; now to make a conscience that is probable , yet even more probable , a little advantage is sufficient ; which is to be understood with these cautions : . when the doubt is equal and the danger alike on either side , then a smaller supersaetation of argument will doe the work , that is , cure the doubting ; for though a little argument is not alone a ground for the action of a wise man , yet a little overplus of reason will take off this calamity of irresolution and trepidation ; it is not enough to out weigh any danger , but it can with the portion of the equal measures which stand on its own side , by its little weight cast the ballance . . this is not so easily to be admitted when the judgement of the man is discernably and perceivably little and not to be trusted , for then the superaddition that is made by him to any part of the doubt may be as wholly inconsiderable as the doubt it self is troublesome ; and though this may make the doubt to be laid aside , as it will also determine such a man in the whole traverse of the question , yet it is the worst remedy of the doubt , and an insufficient introduction of the probability . in this case the doubt is to be laid aside by the advice and authority of some person fit to lead him , rather then by the confidence of his own little superadded impertinency . for indeed it is not good to have the sacredness of a conscience governed by weakness and contingency . . when the doubting person is inconstant , let him not speedily act what he lightly determines by the sudden intervening humor ; for he that changes quickly , judges lightly , but fancies strongly , and acts passionately , and repents speedily and often ; therefore let such a man when he perceives his own infirmity stop at the gates of action , lest the laying down one doubt , multiply many , and he become more miserable in his remedy then in his sickness . in pursuance of this rule it is to be taken care of that fear be not mistaken for doubt ; for there is oftentimes a doubt no where but in the will , and the more slender and weak the judgement is , oftentimes the fear is greater ; and sometimes they fear because they fear , and not because they have reason ; when therefore the doubt does not rely upon such a reason as can be formed into an argument and discourse , but is an unreasonable trouble , and an infinite nothing ; the doubt ought directly to be laid aside , for it is no way considerable , but onely that it is a considerable trouble . rule . vvhen two precepts contrary to each other meet together about the same question , that is to be preferred which binds most . this rule we learn from the eighth councel of toledo , ubi periculi necessitas compulerit , id debemus resolvere quod minori nexu noscitur obligari . quid autem ex his levius , quídve sit gravius , pietatis acumine investigemus . the councel instances in the keeping wicked oaths and promises , where though the instance be mistaken , and that in the matter of wicked promises the case is not perplexed , and it is no sin to break them , but a sin to keep them ; yet upon supposition that the conscience is doubtful whether it be lawful to break them , and whether it be lawful to keep them , and fears a sin on either side , the councel hath given a right answer , the evil that is least is to be chosen . etenim dum perjurare compellimur , creatorem quidem offendimus , sed nos tantummodo maculamus . cùm verò noxia promissa complemus , & dei jussa superbè contemnimus , & proximis impiâ crudelitate nocemus , & nos ipsos crudeliori gladio trucidamus . he that having sworn to doe an evil turn breaks his oath , offends god by putting his name to a lie and a villany , and he pollutes his own soul : but he that keeps his oath when he hath so sworn , despises the commandements of god , and hurts his neighbour with an impious cruelty , and destroys himself with a worse . ] on this side therefore there being the more and worse evils then on the other , we must decline furthest from this . for if all evil is to be avoided , then all degrees of evil are ; and when we cannot avoid as much as we should , we must avoid as much as we can . we must choose none directly , but when we are forced upon some by our own infelicity or fault , it is the best remedy for the gangrene that we lose our arm or legge , and he that is in the fatal necessity , no otherwise can be permitted to choose a sin , then he is supposed to be desirous to be cut of the stone , when upon any terms he resolves he never will or can endure the torments of the disease . the great reason of this rule is that which was given by aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the less evil in respect of the greater evil is to be accounted good ; because the less evil is rather to he chosen then the greater ; and what is in any sense eligible is in some sense good , and that which is more eligible is a greater good . but it seems something harder to inquire concerning this case when it relates to others : for so it uses to be asked ; quest. whether it be lawful to advise , to counsel , to petition , to determine , to make use of the doubt of another , or his necessity , or perplexity , and to call upon him to doe that which is a sin ? the case is this ; pollio an intemperate and wanton young man falls into adulteries and unnatural lusts ; his friend publius asinius advises him , not so , but if he will not leave his vileness , better it is to satisfy his lust by single fornication , and the less harmful complications : et quas euphrates , & quas mihi mittit orontes me capiant , nolo furta pudica thori . whether or no publius does well or no in giving this advice , is the question ? the reasons of doubting are these : * because he that advises evil is guilty of the sin which he procures ; and he that any way consents or induces another to sin , shall be partner in the punishment . to this answer , that in the whole entercourse there are to be considered the formal sin , the material part of the action , and the degrees of the obliquity . the formal part , or the sinfulness cannot , must not be countenanced , or assisted at all , directly or indirectly ; and in the present case it is so farre from being countenanced , that it is reduced to as little a proportion as it can , as near to a destruction as the present necessity or perplexity will permit , and it is out of hatred to the obliquity or sinfulness that this lesser way is propounded . pilate seeing the jews resolved to doe a spight to the holy and most innocent jesus , propounded to them a lesser way then murdering him ; i will scourge him , and let him goe . pilates conscience was not perplexed , though his interest was , and therefore there was no necessity for him to doe either , and neither ought he to have propounded the lesser evil , which it may be themselves did not design : indeed if they were resolved to doe one , he might have perswaded the less , not absolutely ( for nothing could have made that lawful ) but comparatively , that is , rather that then the other , if ye will doe one . . but for the material part of the action , if it be already prepared , and the malice known and declared , it is lawful to propound a less instance of the sin without perswading to it ; which is to be understood with these cautions : . that it be onely with a purpose of hindring a greater . . when the lesser cannot be hindred , but at least so much must be done by way of redemption . as if caius resolves to ravish a matron to satisfy his lust , it is lawful to divert his lust upon a common prostitute , who sells her soul for bread ; because her malice is always ready and watches for an opportunity , and sins no less if she wants opportunity which she thirsts after ▪ . that it be ever without the prejudice of a third person : as if one of the banditi intends to kill one man , and this happens to be offered to a publick and a brave man , it is not lawful to point out his sword to the striking of a meaner person to save the other , because though in respect of the effect it be a less evil , yet it is a direct uncharitableness to a third , which can receive no warrant or legitimation by the intention of the propounder ; for although he intends that a less evil be done for the publick , yet he intends a greater evil to the particular . . that it be in a case certainly known where the malice is apparent and declared , and the matter prepared : for thus we see that god who sees the hearts of men , diverts their prepared malice upon some special matter which serves the ends of his providence , and verifies the prophecies of god , and so brings his designs to effect , and a certain event by contingent or voluntary instruments . but we may no further imitate this , then we can attain to little portions of the knowledge of mens private and particular purposes . . but as for the degrees of the obliquity or irregularity , it is certain , none is to be perswaded or assisted directly , but suffered in the whole , and perswaded in the instance by way of remedy against the greater and more intolerable . thus moses permitted divorces , that the jews might not commit open and frequent adulteries , or kill their wives when they grew weary of them . thus an inconvenience is suffered rather then a mischief shall be introduced : and some fooleries and weak usages are suffered in some churches , rather then by reforming them , make the ignorant people think all religion is indifferent : and if all the people of the greek church did perceive that any of their old customes were fit to be rescinded , they would upon the same easiness quit their whole religion and turn turks . and though an error is not to be permitted in any church when it can be peaceably amended , and when it cannot it is , as often as it can be , peaceably to be discouraged ; yet when the necessity is great , and the evil feared is certain , and felt and is intolerable ; it is a sad necessity , but no man can help it , and therefore it must be as it may , the lesser error is to be endured till it can be remedied , with a remedy that is not worse then the disease . quest. upon this occasion , and for the reducing the rule to practice , and to regulate a case which now adays happens too frequently ; it is not amiss to inquire concerning the necessities of women married to adulterous and morose vile-natur'd husbands ; whether it be lawful for a wife out of a desire to live with some degree of a tolerable comfort , to connive at her husbands stollen pleasures , and to permit him quietly to enjoy his folly ? and what is a womans duty , and what were her most prudent course , and manner of deportment ? some of great reputation in the church of god both of old and later times put a speedy period to this inquiry , and absolutely condemne it as unlawful for a man or woman to live with their husband or wife respectively , if either of them be notoriously guilty of adultery . of this opinion was s. hierom , saying that a man is sub maledictione si adulteram retineat , he is under a curse if he retains an adulteress in his embraces . and s. chrysostom ; sicut crudelis & iniquus est qui castam dimittit , sic fatuus & iniquus qui retinet meretricem . patronus enim turpitudinis est qui celat crimen uxoris . as he is cruel and unjust who puts a chast wise from him , so he is unjust and a fool that keeps a harlot . for he is a patron of his wives turpitude . who conceals his wives adultery . and this they prove out of solomon ; qui tenet adulteram stultus est ; almost the words which s. chrysostom uses . he is a fool that keeps an adulteress : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the greek lxx . he is an ungodly man. and of the same opinion was bucer in the last age , who for his opinion brings two arguments which are not contemptible . the first is taken from deuter. . . where god enjoyns that if a man puts away his wife , he must at no hand receive her again , quia ipsa polluta est , she is defiled , meaning if any man else hath lien with her : and if this be a good reason , it will conclude stronger , that if she have committed adultery , she may not be entertained because in that case she is much more polluted , and where the reason of the commandement does intervene , there also the obligation does goe along . but the other is yet more considerable ; for if god commanded that the adulteress should be stoned to death , certainly he much rather intended she should be turn'd out of doors . * to which i adde this consideration ; that since an adulterer is made one flesh with the harlot with whom he mingles impure embraces , it follows that he hath dissolved the union which he had with his wife , or she with her husband ; for he cannot be one with his wife , and one with the harlot , and yet he be one in himself and they two , for that is a perfect contradiction ; for that which is one with two , is not one but two . now for a woman to lie with a man , or a man with a woman , between whom there is not a just and legitimate union , seems to be an unjust and illegitimate uniting , and therefore it cannot be lawful to lie with an adulterer who is one with an harlot . before i come to the resolution of the question , i must describe how much these arguments doe prove and inferre ; because though they doe not prove so much as their contrivers doe intend , yet they doe something towards the whole question . . the words of s. hierome inferre nothing but this , that to live with a harlot is a great calamity and a horrible curse , and it cannot indeed tend towards a blessing , or end well , or be at all endured , if it be not intended to purposes beyond the proper effect of that calamity . he that is smitten with a leprosy , or he that is hanged upon a tree is accursed ; but if the leprosy makes a man run to god or to christ , or the man that dies upon a tree does confess and glorify god , and by his death intends to doe so , the leper shall be presented pure before the throne of grace , and he that hangs upon the tree does die with christ , and shall reign with him for ever . . and the design expressed in the words of s. chrysostome doe verify this commentary upon the words of s. hierome . for s. chrysostome charging not onely infelicity ( as the other does ) but folly and cruelty upon him who retains a harlot ; gives this reason , because he is a patron of his wives turpitude if he conceals it ; meaning it , if he conceals it out of carelesness and positive neglect , or which is worse , out of interest , or base designs : all wise and good men in the world condemn the fact of cato , who did lend his wife martia , a virtuous and a chast matron to his friend hortensius : he that conceals his wives crime with an unwillingness to reform it , or a pleasure in the sin , or the fruits of it , is his wives betrayer and murderer ; nay , he is an adulterer to his own wife . but these words cannot be true in all cases , for he that conceals her shame , lest the discovery should make her impudent and harden her face , he is no patron of the sin , but a careful guardian watching lest she should commit a worse . and this also is the meaning of the words of solomon ; for although they are not at all in our bibles , because they are not found in the hebrew text , yet the words which are found in the greek lxx . and in the vulgar latin , and which were certainly in the bibles which s. hierome and s. chrysostome did use , and which were the cause and original of their opinion , have in them this sense ; that as he who expels a good woman thrusts good from his house , so he that does not thrust an evil woman thence , an adulteress , he is a fool ; meaning if he connives at her wickedness , or unless he have somthing to sweeten the sufferance , or some pious purposes to sanctify his action . but if it were absolutely unlawful , then the adulteress were a person of a desperate fortune , irremediable and irrecoverable , uncapable of mercy , or repentance ; or if she were , yet her husbands charity and forgiveness might by no means be instrumental to it ; and yet s. paul in a case that was extremely bad , even in the case of infidelity , quî scis mulier an virum sis lucratura ? what knowest thou o woman whether thou mayest gain thy husband ? * but the arguments of bucer being intended directly against the lawfulness of retaining an adulteress , or living with an adulterous husband , are to have distinct answers . for although where a commandement is given with a reason , where ever the same reason is , it does not always follow that there is the same obligation , because although god is sometimes pleased to give a reason for the precept , yet the reason did not binde without the precept , but the precept does binde without a reason , which demonstrates that the obligation proceeds wholly from the authority of god , and not from the reason ( as i intend to shew more largely in its proper place ) yet besides this i say , the reason is not rightly rendred in the usual translations : non poterit prior maritus recipere , quia polluta est ; the first husband may not receive her , because she is defiled : for the words in the hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doe not signify [ because she is polluted , but quia facta est polluere se , because she is made to defile her self ; ] meaning that because her first husband had thrust her out and offered her to be humbled by him that would , he being the cause of that pollution hath lost all right to her , and the privilege of restitution : and then this case refers not to a simple adultery , but to him who betrays or exposes his wife to adultery ; & indeed such a person might not in moses law receive her again : and this was the case of cato and socrates who were very free in lending their wives , as a man lends an utensil . as for the case of lapidation , it is true , the woman if she were legally convicted was to die ; but the husband was not bound to accuse her , he might pardon her if he pleased , and conceal the fact ; he might pardon her for his share as christ did the woman taken in adultery ; or put her away privately as joseph upon a mistake intended to doe to the blessed virgin mother : but that it is therefore unlawful to retain her whom his soul loves , whom he would fain convert , whom he desires and hopes to reform , or that god did intend the good man should not use any of his charity and kindness to any such purpose is not at all to be concluded by these arguments . now as to the last , the adulterous man is one with the harlot , but this union is not a natural union , but a spiritual and legal , as appears by the effect of second and third marriages ; for one person can no more be one naturally with two or three successively , then he can be one with many at one time ; and when the patriarchs were married to divers women at once , they were not naturally one with them all , but legally they were ; that is , they were conjoyned in holy bands , and were to very many purposes to be reckoned but as one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said clemens . they were one person by union of affection , they had one bed , one purse , one interest , community of children , communication of bodies , equal rights , as to the power of marriage , the same band of duty , tied by the same mystery . now he or she that commits adultery breaks this union , and divides or imparts some of the rights due to each other to an impure person , and they become one flesh in an impure mixture . now because he or she that first breaks this union loses their own right by invading or giving away anothers , therefore the offending person may be put away and refused in their petition of right , which they have lost by doing wrong . but the adultery hath not so united the offending persons , but that the union can , and may better be broke , and the erring party reduced to his rule and to his right . for it is but a legal , and it is a spiritual or intellectual union , which is to be done not by material but by moral instruments which can eternally return , and be effective when they doe . the way then being thus farre made straight , i answer ; that it is not onely lawful , but may have in it great piety and great charity for a woman still to cohabite with an adulterous husband . the lawfulness appears , in that there is no prohibition by a divine commandement , no natural uncleanness in it ; and this appears as all other negative pretences can , even by evacuating the pretences made to the contrary . of this opinion was s. basil , who also made a canon for it , and commanded it to be done in his church , as appears in his epistle to amphilochius . can. . & . the same also was the sentence of s. austin to pollentius , and in his book de adulterinis conjugiis : and of p. pelagius in his epistle to melleus his subdeacon . but they it seems went against the general stream , for they were not onely forc'd to dispute it , but also to limit the question and the permission . for david received his wife michol who had liv'd with another man ; and s. paul advises the wife to be reconciled to her husband ; and christ forgave the woman taken in adultery , and god not onely is ready to forgive , but calls and invites his church to return to his love though she hath been an adulteress , and committed fornication against him : but therefore so may a man , but it ought onely to be done in case the sinning person does repent : onely s. basil is for the living still with the adulterer though he wallow in his sin ; but does not think it fit the man should be tied to doe so to his adulterous wife . that he or she respectively may if they will still live with the sinning person , needs no other proof but this , that the innocent being also the injured person may forgive the injury done to them ; and that it may have in it great piety and great charity is certain upon the same account on which it can be piety and charity to suffer injuries , to be patient , to have a long-suffering spirit , to exhort , to intreat , to bring the sinner to repentance , to convert a soul , to save a sinner from the evil of his way . but this is to be practiced with the following measures and cautions : . the innocent person must not be bound to doe this , because the union being dissolved , the criminal hath lost his right , and therefore if the other use their liberty , they doe no wrong ; and although it may be good charity in many instances to doe it , yet because there is no direct obligation in any , and there may be great uncharitableness to ones self as the case may happen , no ones liberty is to be prejudiced in this particular , but they are to be exhorted to all instances of charity ; ever remembring that saying of god by the prophet , the lord god of israel saith , he hateth putting away . . the innocent person may lawfully retain the criminal , though he or she have no other end or purpose in it , but the love of the person , or the retaining of their own rights temporal , or any other thing that is in it self honest and lawful : and the reason is , because the fault of the one is not to prejudice the other ; and it is misery enough to be injured in their direct relation , and not that this injury compel them to receive another . if titius be an adulterer , his wife caia hath not lost her power over his body , or her interest in his family or fortune . . this is to last as long as there is any hopes of repentance , and the repentance is to be procured and endevoured by all direct means , and by all the indirect means which are ministred to the innocent person by the power and advantages which his or her innocence gives over the guiltiness of the other : such as are , reproving his fault , denying conjugal rights , delating the person , bringing him or her to private shame , procuring reproof from spiritual superiors , or natural relatives , and indeed any thing that can be prudent , and by which the offender can be made better , and will not be made worse . . if there be no hopes of repentance , yet still the innocent person may use their own right , not onely because there may be possibilities and real consequent events when we have no hopes ; and s. pauls question , quî scis ô mulier ? how knowest thou o woman whether thou shalt gain thy husband ? may still have place , not onely i say for this reason , but for the foregoing ; the innocent person does not lose his or her right , and therefore may still possess what otherwise she might quit ; and his incontinence does not oblige her to be exposed to the danger of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ustulation , nor to be reproached with the noises of divorce , nor offered to an actual poverty , or dereliction , or to become an actual widow before death . . if the retaining the adulteress be actually scandalous , the church in that case hath been more restrained in her permission , and hath commanded the innocent person to put the offending woman away : and therefore the fathers in the councel of eliberis refused to give the communion to a clergy man even at the last , if he did not statim projicere instantly expel from his house his wife whom he knew to commit adultery : and in the councel of neo-caesarea he was to be deposed from his dignity in the same case ; the reason is given by the councel of eliberis , nè ab his , qui exemplum bonae conversationis esse debent , videantur magisteria scelerum procedere ; lest their houses which ought to be the examples of piety and chastity , become the precedents and warranty of uncleanness . this is nothing else but a pursuance of the canon apostolical , requiring that bishops and deacons should be such who rule their own houses well ; for if they cannot doe that , it is not easy to be supposed they can well rule the church of god : and though a good man may have an evil wife , and such a one whom no prudence can govern ; yet if she be an adulteress , he can put her away , though he cannot govern her : and indeed all such reproaches ought to be infinitely removed from the houses of those , whose lives and whose governments ought to be exemplar . oportet suspicionem abesse à caesaris domo . princes and prelates ought not to have any thing under their roof so nearly relating to them , that can justly be suspected . but this is matter of decency and fittingness , not of indispensable necessity . . the innocent person must not directly by any compliance , cohabitation , or indulgence give countenance or incouragement to the impurity or crimes of the offending relative , for nothing can make it tolerable or lawful to promote a sin , or any ways directly to cooperate toward it . this is a species lenocinii , a being a bawd to the uncleanness of that person whom with our lives we ought to rescue from that damnation if we could . and therefore if the woman finds her husband grow worse by her toleration and sufferance , she is to goe off from it by such degrees as are on this side the extreme remedy , which i reckoned before in the third caution ; and if nothing else hinder , it is not onely excusable , but hugely charitable , and in a very great degree commendable to be divorc'd . for she uses her own power , and therefore sins not , and does it when nothing else can prevail , and therefore she is not rash , or light and inquisitive after new relations , and she does it that she may not patronize or increase his sin , and therefore is charitable to his better interest . . but if his or her compliance and cohabitation does accidentally make the offending party worse , yet if it be besides the intention , and against the purpose , and contrary to the endevours of the innocent ; he or she in that case is not tied to relinquish their right and their advantages in the present possession or cohabitation . . because concerning accidental events , against which we labour , no man is to give account . . because of this accidental event , the offending person is the onely author , and the innocent is not to suffer for his sin . . if the innocent person were tied to depart , then it were at any time in the power of the adulterer or adulteress to be divorced from the innocent , because he growing worse by the others being good can oblige the other to quit him of the burden which he hates . . because to depart in that case is no remedy . because he that is vile , may grow worse by contrary causes ; and as wicked men are made presumptuous by mercies , and hardned by judgements , and whether they be punished or not punished , from both they take occasion to persevere , so may an adulterer , or an adulteress , by being sweetly used , or by being harshly . all that can be of duty and necessity in this case , is that the innocent person with all prudent advice and caution doe not by any direct act incourage the crime , or connive at it when it can be help'd , or commend it when it cannot , or refuse to use any fair or any just instrument of curing the leper ; and for the rest , let them pray earnestly , frequently , humbly , and leave the event to god. it is lawful to permit or suffer an evil whith i cannot help , and by that permission retain my own rights , or prevent my own wrongs ; but it is at no hand lawful for any interest spiritual or temporal to doe an evil , or to set it directly forward . thus some common-wealths permit fornication and publick stews , to pre●●●t the horrid consequents of the lusts of their young men , which when they cannot cure , they seek to lessen and divert ; and though there be in the whole , many evil appendages , and a great fault in government , and many evil and avoidable necessities introduced or supposed ; yet so farre as this intention is considered , if it were not avoidable or remediable by the severity of laws , and the wisdome of discourses , and the excellencies of religion , it were the onely charity that were left , and an after game of conscience and religion ; sad and fatal to those whose folly inferres it , but all that is left that can be done for god and for souls . but yet this thing in all the circumstances is not to be done at all , because it is asnare to many who have no such necessities , who are otherwise curable , who enter into the temptation , because it is made ready to their hand ; and it is a high scandal to the laws and to the religion of a country , where such vile nests of impurity are suffered ; and the necessity is but phantastick , accidental , and inferr'd by evil customes , or some secular interest , or weaker regard ; for there is no necessity that men must either debauch matrons or be fornicators ; let them marry , for that is the remedy which god hath appointed , and he knows best how to satisfy and provide for all the needs of mankinde . but it is objected . the laws of italy forbid the younger brothers of great families to marry . * that is it , which i said , men make necessities of their own , and then finde ways to satisfy them which therefore cannot be warranted by that necessity , because that necessity is of their own procuring , not from god , nor for him . for this is the case ; an evil is to be cured , and a greater prevented ; god hath appointed marriage for a remedy , the civil power forbids it to some persons , who for want of that must fornicate , or doe worse . to prevent the worse they provide them of opportunities of doing the less ? but what remedy is there for the less ? that is not thought of ; for marriage is inconvenient to younger families ; but it is very convenient for their souls , and they also would be provided for , as being no contemptible interest . here therefore , if they would alter the necessities which worldly interest introduced , if they would preferre souls before the greatness of families , heaven before a marquisate in sardinia , and would esteem it more honour to a house to have chastity preserv'd rather then wealth and an intire inheritance , the weak pretences of excuse for stews would be hissed off from the face of all christian countries ; for if fornication be a remedy against unnatural lusts , it is just as being poysoned is an antidote against hanging , but certainly there is a better : innocence or pardon will prevent it with more advantage , and so will marriage doe to the worse evils of lust ; unless no health is considerable which is not effected by a witch , and ease is to be despised if it be brought with a blessing . * but if any one can pretend that marriage will not secure the italians or hot spaniards from attempting intolerable vilenesses ( besides that fornication will doe less , as having in it no more of natural remedy , and not so much by way of blessing ) in this case , the wheel or the gallies , hard labour and the mines , the rods and axes must pare off the luxury . * this therefore is the result , as to this particular instance . in the questions of greater or less uncleannesses , permissions are not to be made by publick authority , for the reasons before named : but there may be particular necessities in single instances which will run into present evil , for which no remedy can be provided ; and then it is lawful to divert the malice upon a less matter , when it cannot be taken off intirely : for thus righteous * lot offered his daughters to the impure sodomites , to redeem the strangers from the violation intended them , and to hinder his citizens from breaking the laws of ●●ture and hospitality , which ( if they were not always ) yet they were of greater obligation then the restraints of simple fornication . and to this purpose is that of s. chrysostome who to a man that is accustomed to swear , and cannot avoid it , advises that he should rather swear by his head then by god. i doe not , i confess , like the instance , both because it is in some cases worse to swear by a creature then by the creator ; it is an honour done to him to swear by him , though to doe it triflingly is such an honour done to him , as superstition is , an honour that angers him ; and . also because , he that can pretend his swearing to be unavoidable , does say so , because he does swear when he cannot deliberate ; & if he does not consider , he can never make use of his advice to doe one rather then another ; for no man can choose that cannot consider , but as for the prime intention of the advice , that the least evil is to be chosen , or advised , it is without question safe and prudent . * of the same purpose are these words of s. austin , si decrevisti homicidium aut adulterium facere , adulterium committe non homicidium . if thou wilt murder or commit adultery , doe this , not that ; that is , rather this then that . but neither here am i pleased with the instance , because , when any man can lawfully be diverted to a less sin , it must be in the same kinde ; because the same lust cannot be filled with a differing object ; and if the temptation be such that it can be taken off wholly from that scene , and chang'd to a differing and disparate matter , he can as well be turn'd to something that is innocent as to some other distinct vice ; that is , he may for all his temptation . from unnatural lusts to natural , from the greater kinde to the less , from adultery to fornication , from fornication to trifling amours , and platonick fooleries ; from murder to a blow , from a blow to an angry word ; these are proper diminutions which are in a direct order to the retrenching of the sin : but from murder to adultery a man is not to be diverted , because this is not a direct lessening of the degrees of sin , but a changing it into equal ; or if it be not , yet the malice is more extended , if not intended , and the man is directly tempted to be a devil upon a new score , for it must be a new malice that must change him ; but still , the advice is in its main design safe and innocent . * but of the same minde is s. gregory affirming it to be good advice that when of two sins one must be chosen , that the least be it , but his proof of it is not to be suffered ; for so ( saith he ) for the avoiding fornication s. pa●● ▪ permits marriage ; which saying of his without great violence to the words and charity to the man can never be reconciled with the truth of scriptures ▪ the honour of marriage , but as for the main advice it is well and agreeable to right reason . but besides the cautions already given num . . relating to the material part of sin , the whole affair is to be conducted with these provisions : . no man may use this course , by ingaging in a present lesser evil , to seek to prevent a greater that is to come : the reason is , because this is a securing of evil , it is an assurance and a certain gain to the interest of sin , and this certainly may outweigh the greater degree of an uncertain evil ; and there are many acts of providence which may intervene and prevent the future evil , which therefore is not to be prevented by a present evil though less mischievous , because possibly it may be hindred at a cheaper rate ; and no little evil is to be done , but when either it self or a greater is unavoidable , which happens not ( for ought we know ) in the present case ; for before to morrow the man may die , or his affections to sin may die , or he may be sick , or scar'd , and to put it off as long as we can , is one kinde of diminution and lessening of the sin , which is the thing here consulted of . . care must be taken , that by this means no mans sin be promoted , no mans eternal interest be lessened , no evil be done that we could not ought to forbid and hinder ; and that of this we have a moral certainty , or at least no probable cause to doubt : the reason is , because if we put any mans soul to hazard , by procuring a less damnation to an evil person , the evil we doe is greater then our good ; and we venture one mischief , for the venture or hopes of lessening another . quintus milvius being in love with the wife of muraena , and she with him , milvius resolves to kill his wife virginia , and run away with the wife of muraena , or force her from him , he acquaints his freed man priscus calvus with his purpose , but he to divert his purpose of murder and adultery perswades his patron milvius rather to lie with muraena's rather to lie with muraena's wife now , then to doe such things of hazard and evil voice , and dishonour : and his advice was charitable and prevailed ; for though the adultery was future , yet the intended murder was present , and the evil was lessened as much as it could , and no man prejudiced , but the life of one sav'd . but if he beleeves that by this act virginia will be so exasperated that she will turn adulteress in revenge , or kill her husband ; this is not to be advised upon the foregoing reason . if a rich usurer refuses to give an alms to a strav'd person , he may be advised rather to lend him some money upon interest , then suffer him to die for want of bread : but if i beleeve , or probably suppose or suspect that another man will be confirm'd in the uncharitableness , and think because i advise him to this , he does well in it , and will live and die in this opinion , then i may not at the charge of another mans soul , doe the other wicked person that small advantage , which is less then can countervail the other evil . . he that advises the lesser evil for the avoiding of a greater , must not advise any thing so to serve his own interest or humor , as that he shall in any sense be delighted with the evil , because so he becomes guilty of the others sin , and then he cannot doe a thing lawfully , if it asperses him with guilt ; and he may not serve anothers need with his own evil joyes ; and the interest of souls is not set forward when one dies to make another less sick . but besides this , the question here being whether it be lawful to advise a less evil for avoiding of a greater , though it be affirm'd to be so , when it is wholly for the avoiding the greater ; yet it cannot be lawful to give such advice to serve my own lower ends : nothing but the former can legitimate such an advice , and therefore this latter cannot . . no man must make use of this course himself ; for though it be lawful to divert a greater evil by advising the less to others , yet i may not my self choose a less , that i may not choose a greater ; for if this could be lawful , it would be in the power of any man to sin what sin he pleased , and to threaten his conscience into a leave ; for if he should resolve he would either kill the father , or lie with the daughter ; be unnatural in his lusts , or loose in his entertainments , he might legitimate every lesser sin for fear of the greater . but therefore it is certain , that when he can choose either , he must choose none , for nothing can make it lawful , directly to choose any , even the least evil . but when it so happens that the conscience is doubtful and perplex'd , and that in this sad conjunction of evil and weak thoughts , it seems unavoidable but that one must be chosen , we may then incline to that which hath least danger , and least mischief . and this advice was given by the chancellor of paris : si sub electione proponuntur duo mala , cave neutrum eligas : nam in malis quid est eligendum ? at verò si culpâ nostrâ eò recidimus ut necesse sit alterum ex peccatis fieri , minus est acceptandum ; quia jam in comparatione deterioris , sortitur boni , secundum quid , rationem . no sin is to be chosen when both can be avoided , but when they cannot , the least is to be suffered . but when this comes to be another mans case that he will not avoid both , though he sins in choosing any , yet he that advises him rather to take the less does not sin . he that chooses the less , sins less , but yet sins , because he should choose none at all ; but he that advises him to choose the less , sins not at all , because he hinders all sin as much as he can . . he that advises a less sin for the prevention of a greater , must see that it be directly less , and certainly so ; it must be in the same matter and kinde , and in a less degree , because he can no other ways be certain that he hath done any good at all , and may doe a greater evil . for in degrees of sin the case is clear when the matter or instance is the same ; but if it be specifically different , or in the whole kinde , all question of degrees is infinitely uncertain , and therefore the rule is not without danger practicable in such cases . but of this i have already given some accounts in the fifth number of this rule . but because all this discourse relies upon this main ground , that the lesser evil in respect of the greater hath the nature of good , and therefore is to be preferred ; or ( which is all one ) the avoiding of the greater evil is directly a good , and the suffering the less evil is better then suffering the other , yet because it is but comparatively good , it is positively evil ; here it is to be inquired , whether this can be lawful , or is it not a prevaricating of the apostles rule , that evil is not to be done that good may come of it ? and whether this may be done in any case , and by what cautions it can be permitted or made legitimate ? this inquiry hath great uses in the whole life of men , and therefore is not unworthy a stricter search . and first as to the present rule , it is certain , that this permission is not a doing evil that good may come of it : . because no evil is at all permitted when all can be avoided . . because no man is to act this rule in his own person , upon whom he may and ought to have a power of perswasion and effort sufficient to cause himself to decline all evil . . it is onely permitted to be advised to others by such persons who hate all sin , and have neither pleasure nor interest in any . . it is not a giving leave to any sin , but an hindring as much as can be hindred . it is not a doing any thing at all of kindness to any thing but to the man. it is like that permission which the sons of israel gave to the remnant of the canaanites , to live in the land because they could not destroy them all . they kill'd as many as they could , and it was not kindness but necessity that left those few alive . and the thing was not ill expressed by petrarch , duobus aut pluribus ex malis minus malum eligendum esse non video , cùm minus malum haud dubiè malum sit , qualiter mali electio sit laudanda . itaque rectiùs dici reor , majora mala majori studio vitanda , ut si vitari cuncta non possunt , minora faciliùs tolerentur , non electione , sed patientiâ , aequanimitate , modestiâ . of two evils the least is not to be chosen , since that the less evil is without all doubt an evil . thus therefore i suppose we ought to say ; the greater evils are with greater care to be avoided , that if all cannot be declined , the less may be better tolerated , not by choice , but by patience . now though it be not lawful to doe evil for a good end , yet it is lawful to suffer evil to avoid a greater , and to make the best of it that we can ; which was the counsel which cicero says he received from learned men , non solùm ex malis minima oportere eligere , sed etiam excerpere ex iis ipsis si quid inesset boni . but to the thing it self , there can be no dispute but that it is highly unlawful to doe evil for a good end ; s. pauls words are decretory and passionate in the thing : he calls it slander , or blasphemy that they reported it of him that he should say , it was lawful to doe evil that good might come of it ; he also affirms that though the greatness of the sins of the jews or gentiles did magnify the greatness of the divine mercy , yet they whose sins accidentally thus serv'd the glorification of god , their damnation was just . though this be clear and certain , yet i doubt not but all the world does evil that good may come of it ; and though all men are of s. pauls opinion , yet all men doe not blame themselves when they doe against it . i will therefore first represent the matters of fact , and then consider of the allays or excuses to which men pretend in their private accounts or publick answers , and so separate the certain from the uncertain , and establish the proper measures of the proposition . for first if we look in scripture , we shall finde that divers eminently holy have serv'd god by strange violences of fact , and for his glory have laid hold upon instruments not fit to be handled , but such which would have cut the hands of a christian , if they had been drawn through them . david gave order to hushai to enrol himself in the rebel party , and to deal falsly with absol●m , that he might doe good to david ; and indeed so doe all spies , which if they were not necessary , would not be used in all armies ; and if they be , yet they doe that which honest men would scruple at . * elias the prophet that he might bring the people from idolatry , caused a sacrifice to baal to be made , and the idol to be invocated , which of it self was simply and absolutely evil ; and jehu ( though a much worse man ) yet proclaimed an assembly for baal , and both of them did it that they might destroy the priests of baal , and dishonour the idol , and doe honour to god , and both did well : * and for ought appears so did the ten men of shechem who to redeem their lives from the fury of ishmael discovered the secret treasures of the nation : * and amongst the christians some women , particularly pelagia and her daughters have drowned themselves to prevent the worse evil of being defloured . * and is it not necessary in all governments that by violence peace should be established , and by great examples of an intolerable justice others should be made afraid . * for so doe all princes knowingly procure their rights by doing wrong ; for in all warres the innocent must suffer that the guilty may be punished : and besides that all great examples have in them something of iniquity ; it were not easy to have discipline in private governments , or coercitive power in laws , if in some cases some evil were not to be permitted to be done for the procuring some good . for suppose corippus hath an obstinate servant , so perverse that like the sides of elephants his very soul grows hard by stripes , and that corippus knows this , yet if he have other servants who will be corrupted by the impunity of this , he may , he must doe evil to the obstinate , and ruine his soul for the preserving the others . * and indeed if we consider how sad , how intolerable an evil it is that a malefactor is snatch'd from his scene of evil and vile actions , and hurried to hell with his sins about him ; and that for the onely reason of doing good to others , and preserving the publick interest , it will seem necessary that this interest be preserved , and therefore that the other instrument be imployed ; * for it is natural enough that as truth comes from falsehood , so should good from evil , it is not an accidental or contingent product , but sometimes natural and proper ; and as god brings good out of evil by his almighty power , so doe good men by the nature of the thing ; and then the intermedial evil to a wise and religious person is like unhandsome and ill tasted physick , it is against nature in the taking and in its operating , but for the preservation of nature in the effect and consequent ; so are some evils against religion but useful for its advancement . * and this very similitude supplies many particulars of the same nature . for thus we make children vain-glorious that they may love noble things ; and who can govern prudently and wisely that resolves never to be angry ? and to be angry so as to doe the work of government ; though it be not bigger then the measures of the governour , yet they exceed the measures of the man. * thus for physick it is affirmed to be lawful for a man to be drunk : * and cardinal tolet allows of voluntary desires of pollution when without it we cannot have our health ; and yet to desire such pollution without such a good purpose is certainly criminal , and if for the interest of health evil may be done , much more for religion and effects of holiness . * but thus i said , it must happen in publick governments : the christians that dwell in china , japan , and in the indies cannot transact their affairs with the heathens without oaths , and therefore they make them swear by their own false gods , by the names of their idols and devils , which onely they think binding , and neither could there be any security of faith to princes or to subjects , that is , in the publick or private entercourse without it , and yet without question as to swear by devils and false deities is a high crime , to so require or to procure it is a great sin , and yet it is done for necessity . the romans would not trust the jews that would swear by the temple of jupiter : ecce negas , jurásque mihi per templa tonantis , non credo , jura verpe per anchialum . no trust was given unless they swore by the god whom they feared , and so it is in the case of others ; and what is necessary , it were very strange if it might not be permitted . * and what else can be the meaning of dispensations , but that a thing which is otherwise unlawful is made good by its ministring to a good end ; that is , it is lawful to doe evil , to break a law , and leave is given to doe so , when it is necessary , or when it is charitable . upon this account it is that prescription does transferre a right , and confirms the putative and presumed , in defiance of the legal and proper , and this is for no other reason but to prevent uncertainties in title , and eternal contentions , which is a certain doing injury to the right owner , that good may be procured , or evil prevented . * when a man is in extreme necessity , the distinctions of dominion doe cease ; and when david and his souldiers were hungry , they eat the shew bread which god forbad to all but the priests ; and so did the apostles to satisfy their hunger break the sabbath by pulling and rubbing the ears of ●orn ; * and in the defence of a mans own life it is lawful to kill another : which is certainly a doing evil for a good end : and if it be said , that this is not a doing evil , because the end makes it not to be evil , this is a plain confessing the question against the words of s. paul ; for if the good end makes that to be lawful , which of it self without that end is unlawful , then we may conclude against s. paul , that it is good to doe evil that good may come ; that is , it is ch●nged by the end and by the design . * and upon an equal stock of necessity it is , that all princes think themselves excused , if by inferring a warre they goe to lessen their growing neighbours ; but this is a doing wrong to prevent a mischief , as the birds in plutarch , that beat the cuckow for fear that in time she should become a hawk . * and this is certain in the matters of omission , though to omit a duty be simply evil , yet when it is necessary , it is also lawful , and when it is charitable it is lawful : thus religion yeelds to charity , and charity to justice , and justice it self to necessity , and a man is not bound to pay his debts , when to doe so will take from him his natural support . * and it is thus also in commissions ; who will not tell a harmless lie to save the life of his friend , of his child , of himself , of a good and a brave man ? and to govern children and fools by saying false things , no man makes a scruple : and physicians are commended if with a witty lie they can cozen melancholick and hypochondriacal men into a cure . thus the man of athens , who phansied if he should make water he should drown the city , was cured by his physicians ingenious fiction that the city was on fire , and defiring him to quench it with his urine , lest water should be wanting in that great necessity , struck his fancy luckily , and prevailed upon him to doe that which no direct perswasion could effect . thus hercules de saxoniâ having committed to his charge a melancholick man , who supposing himself to be the prophet elias would needs fast forty days , dress'd a fellow like an angel , who pretending that he brought him meat from heaven , prevail'd upon him to receive both food and physick . this lie was charitable , and if it was not therefore innocent , then some charity can be criminal ; but if it was innocent , it was made so wholly by the good end , which sanctified the evil instrument . * thus also judges exact oaths from contradicting parts , though they know that one is perjured , but yet he proceeds by such means to guess at truth , and satisfy the solemnities of law. * and when the judges themselves are corrupt , we think it fit to give them bribes to make them doe justice , who otherwise would for bribes doe injustice ; and yet we suppose we are no more to be reproved then they are who pay interest money to the usurers and bankers whom yet themselves beleeve to sin . but bribery is a sin , and bribery in a wrong cause is two or three ; and therefore let the cause be what it will , it is no way tolerable but that it is for a good end . * thus we venture into danger to serve worthy designs ; some read heretical books to be able to confute them ; and some venture into persecutions which they could avoid , because they would not weaken the hands of such who cannot avoid it ; and yet to goe to danger is not safe , and therefore against charity , and therefore sin , and yet it is for charity and faith even when it is against one of them . * and last of all , all men doe , and they beleeve they may make addresses to a tyrant for justice , and though he sits on the bench by wrong , yet we stoop to his purple , and kiss his rods and axes when we desire to be defended from the oppression of a lesser tyrant ; and if this be not a doing evil that good may come of it , then it is no evil to make another doe an act of usurped power , or to bend to a power which destroys that to which we are bound by the oath of god. these instances i have not brought in opposition of the apostles rule , or that i think any man else pretends any of these in defiance of it , but to represent that either a great part of mankinde does it when they least think of it , or that some things which seem evil are not so ; and that i may describe the measures of these things , and establish the case of conscience upon its just limits and rule . . therefore it is to be observed , that the facts of men living under a law , are not to be measured by laws of a differing government , and therefore if the facts of worthy men were exemplary ( of which in its proper place i am to give accounts ) yet the facts of saints in the old testament would not be safe examples to us in the new ; and therefore we may not doe that which hushai did , for he did well , that is , against nothing of the law under which he stood ; but if the simplicity and ingenuity of our law gives us other measures ; the effect will be , that hushai did not doe evil for a good end , but did well to a good purpose . and as to the thing it self , it is very likely that it is lawful to abuse his credulity , whose life i may lawfully take ; the cautions and limits of which permission belong not to this present inquiry . . the rules of warre , and the measures of publick interest are not to be estimated by private measures , and therefore because this is unlawful in private entercourses , it must not be concluded to be evil in the publick . for humane affairs are so intricate and intangled , our rules so imperfect , so many necessities supervene , and our power is so limited , and our knowledge so little , and our provisions so short sighted , that those things which are in private evils may be publick goods : and therefore in this question , the evil and the good are to be in the same kinde ; a private evil is not to be done for the procuring of a private good , but for a publick it may : not that evil may be done for any thing ; but that here it is not evil , when it is measured by the publick standard . for since god is the fountain of government , he also gives authority to all such propositions which are necessary means of its support , not to all which pretend to it , or which are inferr'd by folly or ambition , but which are really such . warre cannot be made as a man corrects his child , with even degrees of anger , and a just number of stripes , and equalities of punishment both to the person and to the offence ; and kings are in the place of god who strikes whole nations and towns and villages ; and warre is the rod of god in the hands of princes , but the evils which are intermedial to the greater purposes of a just warre are such which are unavoidable in themselves , and besides the intentions of good kings ; and therefore in such cases , though much evil is suffered because it is unavoidable , yet none is done of choice , and that makes not against the rule . for , . in many of the instances objected , the evils which are the ways of procuring good , are not evils in morality but in nature ; and then it is lawful , when there is no malice in the design , to prevent the sin , or to doe a good office by a shrewd turn . thus i may pull my friend out of a pool by a strained arm , and save his life by putting his arm out of joynt ; and this is a doing evil materially , with a pious purpose , that is without malice , and for a good end , and that is innocent and charitable , when it is unavoidable , but it is not to be chosen , and done with delight , or evil intent , or perfect election : to doe evil to a man in this case is besides the mans intention , it is accidental also to the whole event , it is not so much as giving unpleasing physick , not so much as imposing cupping glasses and using sacrifications ; for this is voluntary and chosen for a good end , because the good cannot else well be procured , and yet it is chosen upon those terms by the patient . upon this account a man may give his life for his friend , or wish himself dead ; and s. paul wish'd himself accursed for his brethren , and moses desired to be blotted out of the book of life in zeal for the people of god ; and yet all this is a very great charity , because though a man may not doe evil , yet he may suffer evil for a good end ; he may not procure it , but he may undergoe it : and after all , the doing of a natural or physical evil may be permitted when there is no motive but charity , for then it is in no sense forbidden ; sometimes necessary and unavoidable , but no ways evil or criminal ; and if it be , it becomes so by accident , or by the intertexture of some other ingredient . . when the evils are subordinate or relative , the less may be done to prevent the greater , though they be not in the same matter ; as a child may be beaten to prevent a sin , an offender smitten to make him diligent : for these actions , though they are in the accounts of evil things , yet have no intrinsecal irregularity , but wholly depend upon the end ; but because commonly evil things are done to evil purposes , and with irregular measures , they have an ill name , but they can be changed when the end is made straight , and the measures temperate . every thing that is not intrinsecally evil , if it be directed to a good end , is good , unless it be spoiled by some intervening accident . . some things are evils properly and naturally , some by accident , some by our own faults , some by the faults of others . an action may be innocent as from me , and yet a very great evil by the fault of others : a malefactor put to death , it may be perishes eternally ; if he does , it is his own fault , the laws are innocent when they smite him for the good of others ; and th●s is not a doing evil that good may come of it ; for in things not essentially and unalterably evil , good and evil are in relations , and though the smiting some sinners produce a very evil effect , yet it is only to be imputed to its own cause : there is a good and an evil in many things , & god and the devil have their share of the thing , and so have several persons , according as they intend , and as they operate : and in this case , the laws intend good , and doe that which is good , that is , they punish a malefactor , but of the accidental damnation , the sinner that suffers onely , is the onely cause ; and therefore in this , and many like cases of publike transaction there is no evil done for a good end . thus if any man who is to take an oath be wicked and false , the law may exact the oath because that is good , but the law it self may use a false oath if the man will swear it , but then the falseness is the mans that swears , not the laws that exacts it . for to many products there are many concurrent causes , which are not integral , but have each their share ; and when causes are not integral , the portion of effect is to be applied onely by the intention of the agent , and the proportion and order to the end : indeed if the whole effect were to be imputed intirely to every concurring agent ( as in murder every man is principal and integral ) then in many of the fore alledged cases , evil were done for a good end , but then it could not be lawful so to doe , but the actions are therefore innocent to some agents , because they doe nothing of it but the good share , that which they ought to doe ; and that which spoils it , comes in at another door . . some laws of god are such that their rectitude is so perfect , the holiness so intire , the usefulness so universal , the instance so fitted for all cases , and the oeconomy of it so handsome and wise that it never interferes with any other duty , is never complicated with contradicting matter , or cross interests ; now these are such which no case can alter , which no man may prevaricate , or if they doe they are such which no measure can extenuate , which no end can sanctify : and these are either laws of general reason , and common sanction ; or spiritual instances , and abstracted from matter . thus no man may blaspheme god at any time or for any end , or in any degree ; and in these cases it was rightly said in the objections , that if the end can change the instrument , then it is not evil to doe any thing for a good end , because the end makes the evil to be good . but then in other cases , where the instances are material , tied up with the accidents of chance , made changeable by relations , tied in several parts by several duties , fill'd with various capacities , there the good and the evil are like colours of a doves neck , differing by several aspects and postures , there abstractions are to be made , and separations of part from part , of capacity from capacity ; and when every man provides concerning his share of influence into the effect all is well , and if one fails , it may be evil is done to the whole production , but it is not imputed to them who took care of their own proportions . * but in such kinds of actions , the limits and measures are extrinsecal and accidental , and the goodness is not essential , natural , and original ; and therefore the whole receives variety by necessities , and by charity . for whatsoever can be necessary by a necessity of gods making , that is lawful : and i may serve any greater necessity by any thing that is less necessary , when both necessities cannot be served . thus davids eating the shew-bread , and the apostles eating corn on the sabbath , serv'd a greater need then could have been secur'd by superstitious or importune abstinence . in positive and temporary commands there is no obligation but when they consist with higher duties ; actus imperati unius virtutis non debent praejudicare actibus elicitis alterius . the proper and natural actions of one virtue are ever to be preferr'd before the instrumental acts of another . as an act of temperance must be preferr'd before a posture in worshipping ; charity before fasting , or before ceremonies : that is , the more necessary before the less . it is more necessary to save the life of a man , then to say my prayers at any one time , and therefore i may leave my prayers in the midst , and run to save a man from drowning . this is a thing which cannot stay , the other can . for in all such precepts of affirmative duty , there is a secret condition annexed , and they oblige not when they cross a negative . and it is certain there could be no usefulness of knowing the degrees of good or evil , if it were not for prelation and election of one before another : to what purpose were it that we are told , obedience is better then sacrifice , but that we should neglect one and doe the other when both cannot stand together ? and this order of degrees is the full ground of dispensations when they can be allowed in divine commandements : but in humane dispensations there is another , even the want of foresight , the imperfection of the laws themselves which cannot provide for all cases before-hand , as gods laws can ; and therefore to dispense with a subject in a humane law is not a doing evil for a good end ; for to break an humane law is not intrinsecally an evil , though no express leave be given , as the case may happen : but when leave is given , as it is in dispensations , then there is no evil at all . and something like this , is that other case of prescriptions , which does indeed transferre a right from a right owner , as it may happen , but this is a doing good and not evil , for it is a preferring a certain possession before an uncertain right ; or it is a doing a greater good , that is a prelation of a title which hath more evidence , and publick advantage then the other . besides , it is done by publick consent , in which , because every particular is included , there is no evil done , but much is prevented . . in actions the material part is to be distinguished from the formality , the work from the affection : that may be wholly indifferent , when this may be wholly criminal . he that drinks till he vomits , by the physicians advice , gives none of his affection to the pleasure of any thing forbidden , he takes it as he takes a potion or pills , which may have the same effect with drink . but when the material part cannot be done without the sense of pleasure which is forbidden , then the end cannot sanctify it : and therefore although to drink much for physick may be lawful , yet pollution may not be desired for health , because that cannot be done or suffered without an unlawful pleasure ; and so also will drinking for health become vicious , if in the acting of the material part , any part of our affections be stolen away , and the pleasure of the excess be delighted in . . he that makes use of the matter of a sin already prepared to which he gives no consent , and which he cannot help , does not doe evil for a good end . thus the prophet called on the priests of baal to doe what they used to doe , that they might never doe so again : he was no way the cause of a sin , but of its circumstances and adjuncts , that it be done here and now , and this is not against the apostles rule ; time and place are no sins , and make none unless frequency be added to the time , and holiness to a place , and then they may adde degrees or new instances to the sin ; but when neither of these is procured or injured respectively , it is lawful to glorify god by using the prepared sin to good purposes . when a judge is ready to receive money upon any terms , out of this evil we may bring good , and cause him to doe a good thing rather then a bad ; he does neither well , but that is his own fault ; but to give money is a thing indifferent , and to give it for that end which is good , makes it better : and bribery is a word of an ill sound when it means an evil thing , but when it means well we may finde a better word for it , or mean well by this : though concerning the particular it is not amongst men esteemed certain that it is lawful to give money to a judge : sed si dedi ( says ulpian ) ut secundum me in bonâ causâ judex pronunciaret , est quidem relatum condictioni locum esse : sed hic quoque crimen contrahit . judicem enim corrumpere videtur : & non ita pridem imperator noster constituit litem eum perdere . whether it be lawful or no is to be inquired in another place ; but as to the present inquiry , if it be lawful , i have accounted for it already ; if it be not , it is not to be done , no not for justice sake . for in this case we no way consent to the evil , but endevour to bring good out of that evil which is already in being . thus we run to a tyrant power for justice , he will govern whether we will or no , the sin will be acted and continued upon his own account ; but when the evil matter is thus made ready , we may reap as much good by it as we can bring out of it ; and in this sense is that true and applicable to the present which is urged in the objection , that as truth may come from falshood , so may evil from good ; when an ill gotten power is apt either to justice or injustice , we may draw justice from it , and then we doe good without cooperating to the evil : that is , we onely doe determine an indifferent agent to the better part : the manner of getting the power is wholly extrinsecal to the ministration of it : that is wholly the fault of the usurper , but this which is our own act is wholly innocent . if nero sets rome on fire , i doe no hurt if i warm by the heat , and walk by the light of it ; but if i laugh at the flames , or give a fagot to it , i am guilty . and thus the christians use the heathens oaths for their own security ; the oath is good , and so farre it is desired ; that the oath is by a false god is the heathens fault ; this is effected by these , but the other is onely desired by them : this therefore is not a doing evil for a good end ; it is a desiring of good , and a using the evil matter which is of anothers procuring . . there are some actions criminal and forbidden in certain states onely , as to kill a man is a sin , a private man may not doe it ; but the same man when he comes to be a publick magistrate may doe it : a private man also may not doe it when he is in the relation and protection of civil society , because in that , the laws are his guards , and the publick judges are his defensatives ; but if a man sets on me by violence , and so puts himself into a state of warre , he by going from the limits of civil society , takes off the restraint which that society put upon me , and i am returned to the liberties of nature ; and there is by all laws a power given a man to defend himself , by laws , if he can , and if he cannot , then by himself and the means of nature ; and therefore to kill him that would kill me , is not to doe evil for a good end , for the thing is permitted , and therefore not intrinsecally evil , and whatsoever is not so , may be accidentally good . . some of the instances are such which are disallowed by most men ; so to tell a lie for a good end is unlawful , upon supposition that a lie is intrinsecally evil ; concerning which the account must be reserved for its own place : for the present , it is certainly unlawful to lie for any end , if that supposition be true ; but if lying be onely forbidden for its uncharitableness or injustice , that is , for its effects , then when the end is good , the instrument is tolerable . by these measures all the instances objected can be measured and secured , and by these the rule it self must be conducted . what cannot be excused upon one of these , is wholly to be reproved as being a direct prevaricating the apostles rule . the summe is this ; whatsoever is forbidden by the law under which we stand , and being weighed by its own measures is found evil ; that is , in a matter certainly forbidden , not for any outward and accidental reason , but for its natural or essential contrariety to reason and the law of god , that may not be done , or procured for any end whatsoever . for every such thing is intrinsecally and essentially evil , it is evil without change or variety , without condition or circumstance , and therefore cannot be made good by any such thing . what is evil in some circumstances may be good in others , and what is condemned for a bad effect , by a good one may be hallowed , but if it be bad of it self , it can never be good , till there come a cause as great to change its nature , as to make it : the cruelty of a mans habit or his choice can be turn'd , but a viper will for ever have a venome in his tooth . but this rule is also to be extended to cases that are duplicate , and relate to two persons . as if two persons affirm or promise contraries ; the first upon a presumptive power and authority over the other , and this other upon firm resolution , and by an intire power over him or her self ; though i am bound to hinder his promise from passing into fallacy and deception as much as i can , yet i must rather secure my own . the reason is , because he who had no power over me , could not promise but with a tacite condition ; and though he were guilty of temerity and an interpretative breach of promise , yet if the other fails , he is directly and properly guilty . this is still more evident if a father promises his daughter to titius before witnesses , presuming that his daughter who is a widow will yet be ruled by him , though she be at her own dispose ; but his daughter hath solemnly sworn and contracted her self to sempronius : the daughter must be more careful not to break her oath and contract , then by verifying her fathers promise keep him from a lie ; and this was the case of acontius and cydippe in ovid , promisit pater hanc , haec adjuravit amanti : ille homines , haec est testificata deam . hic metuit mendax , sed & haec perjura vocari , num dubitas hic sit major , an ille metus ? this case may be varied by accidents intervening , as if the daughter be under her fathers power , she hath none of her own to contract or swear ; but in an equal power and circumstances , the greater care must be to avoid the greater crime . these cautions are all which i think necessary for the conducting of a doubting conscience ( that is , a conscience undetermined ) in its danger and infirmity : but concerning the matter of doubts , that is indeed , all cases of conscience , they are to be handled under their proper matter . concerning interpretation of doubts to the better part , obedience to superiours in a doubtful matter , favourable and easy interpretation of laws for the deposition of a doubt , though i was tempted to have given accounts in this place , yet i have chosen to referre them to their own places , where by the method and rules of art they ought to stand , and where the reader will expect them . but concerning the cure of a doubting conscience , this is all that i am to adde to the foregoing rules : a doubtful conscience is no guide of humane actions , but a disease , and is to be cured by prayer and prudent advices , and the proper instruments of resolution and reasonable determinations ; but for those things which are called doubts , and the resolution of which is the best way to cure the infirmity of conscience , they must be derived from their several heads and categories . for these discourses or advices of conscience in general , are intended but as directions how to take our physick , and what order to observe in diebus custodiae ; but the determining of the several doubts , is like preparing and administring the medicines which consist of very many ingredients . chap. vi. of the scrupulous conscience . rule . a scruple is a great trouble of minde proceeding from a little motive , and a great indisposition , by which the conscience though sufficiently determined by proper arguments , dares not proceed to action , or if it doe , it cannot rest . qui nimis emungit , elicit sanguinem , said solomon ; too violent blowing draws bloud from the nose ; that is , an inquiry after determination , and searching into little corners , and measuring actions by atomes and unnatural measures , and being over righteous , is the way not to govern , but to disorder our conscience . that it is a great trouble , is a daily experiment and a sad sight : some persons dare not eat for fear of gluttony , they fear that they shall sleep too much , and that keeps them waking , and troubles their heads more , and then their scruples increase . if they be single persons , they fear that every temptation is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that burning which the apostle so carefully would have us to avoid , and then that it is better to marry then to suffer it ; and if they think to marry , they dare not for fear they be accounted neglecters of the glory of god which they think is better promoted by not touching a woman . when they are married they are afraid to doe their duty , for fear it be secretly an indulgence to the flesh , and be to be suspected of carnality , and yet they dare not omit it , for fear they should be unjust , and yet they fear that the very fearing it to be unclean should be a sin , and suspect that if they doe not fear so , it is too great a sign they adhere to nature more then to the spirit . * they repent when they have not sinn'd , and accuse themselves without form or matter ; their virtues make them tremble , and in their innocence they are afraid ; they at no hand would sin , and know not on which hand to avoid it : and if they venture in , as the flying ●ersians over the river strymon , the ice will not bear them , or they cannot stand for slipping , and think every step a danger , and every progression a crime , and beleeve themselves drowned when they are yet ashore . scruple sometimes signifies all manner of vexation of the minde ; so cicero pro sext. roscio uses it , hunc mihi scrupulum ex animo evelle , qui me dies noctésque stimulat ac pungit . take this scruple out of my minde which pricks and goads me night and day . so also in s. hieromes bible regum . non erit tibi in singultum & scrupulum cordis quòd effuderis sanguinem innoxium . it shall not be to thee a cause of grief and scruple of heart that thou hast shed innocent bloud : but in the present discourse it hath a more limited signification , and according to the use of divines and canonists , means an unquietness and restlesness of minde in things done or to be done , after the doubts of conscience are determined and ended . intolerabilem perturbationem seneca calls it , a fear of doing every thing that is innocent , and an aptness to doe every thing that can be suggested , — nuda ac tremebunda cruentis irrepet genibus si candida jusserit ino. * scruple is a little stone in the foot , if you set it upon the ground it hurts you , if you hold it up you cannot goe forward ; it is a trouble where the trouble is over , a doubt when doubts are resolved ; it is a little party behinde a hedge when the main army is broken and the field cleared , and when the conscience is instructed in its way , and girt for action , a light trifling reason , or an absurd fear hinders it from beginning the journey , or proceeding in the way , or resting at the journeys end . very often it hath no reason at all for its inducement , but proceeds from indisposition of body , pusillanimity , melancholly , a troubled head , sleepless nights , the society of the timorous from solitariness , ignorance , or unseasoned imprudent notices of things , indigested learning , strong fancy and weak judgement ; from any thing that may abuse the reason into irresolution and restlesness . it is indeed a direct walking in the dark , where we see nothing to affright us , but we fancy many things , and the phantasms produced in the lower regions of fancy , and nursed by folly , and born upon the arms of fear doe trouble us . but if reason be its parent , then it is born in the twilight , and the mother is so little that the daughter is a fly with a short head and a long sting , enough to trouble a wise man , but not enough to satisfy the appetite of a little bird . the reason of a scruple is ever as obscure as the light of a gloworm , not fit to govern any action , and yet is suffered to stand in the midst of all its enemies , and like the flies of egypt vex and trouble the whole army . this disease is most frequent in women , and monastick persons , in the sickly and timorous , and is often procured by excess in religious exercises , in austerities and disciplines , indiscreet fastings and pernoctations in prayer , multitude of humane laws , variety of opinions , the impertinent talk and writings of men that are busily idle : the enemy of mankinde by the weaknesses of the body and understanding enervating the strengths of the spirit , and making religion strike it self upon the face by the palsies , and weak tremblings of its own fingers . william of osency was a devout man , and read two or three books of religion and devotion very often , and being pleased with the entertainment of his time , resolved to spend so many hours every day in reading them , as he had read over those books several times ; that is , three hours every day . in a short time he had read over the books three times more , and began to think that his resolution might be expounded to signify in a current sense , and that it was to be extended to the future times of his reading , and that now he was to spend six hours every day in reading those books , because he had now read them over six times . * he presently considered that in half so long time more by the proportion of this scruple he must be tied to twelve hours every day , and therefore that this scruple was unreasonable ; that he intended no such thing when he made his resolution , and therefore that he could not be tied : he knew that a resolution does not binde a mans self in things whose reason does vary , and where our liberty is intire , and where no interest of a third person is concerned . he was sure that this scruple would make that sense of the resolution be impossible at last , and all the way vexatious and intolerable ; he had no leisure to actuate this sense of the words , and by higher obligations he was faster tied to other duties : he remembred also that now the profit of those good books was receiv'd already and grew less , and now became chang'd into a trouble and an inconvenience , and he was sure he could imploy his time better : and yet after all this heap of prudent and religious considerations , his thoughts revolv'd in a restless circle , and made him fear he knew not what . he was sure he was not oblig'd , and yet durst not trust it ; he knew his rule , and had light enough to walk by it , but was as fearful to walk in the day as children are in the night . * well! being weary of his trouble , he tells his story , receives advice to proceed according to the sence of his reason , not to the murmurs of his scruple ; he applies himself accordingly . but then he enters into new fears ; for he rests in this , that he is not oblig'd to multiply his readings , but begins to think that he must doe some equal good thing in commutation of the duty , for though that particular instance become intolerable and impossible , yet he tied himself to perform that which he beleev'd to be a good thing , and though he was deceived in the particular , yet he was right in the general , and therefore that for the particular he must make an exchange . he does so ; but as he is doing it , he starts , and begins to think that every commutation being intended for ease , is in some sense or other a lessening of his duty , a diminution of his spiritual interest , and a note of infirmity ; and then also fears , that in judging concerning the matter of his commutation he shall be remiss and partial . * now he considers that he ought to consult with his superiors ; and as he is going to doe so , he begins to think that his superior did once chide him for his scruple , and that now much more he will doe it , and therefore will rather seek to abolish the opinion of obligation then change it into another burthen ; and since he knows this before hand , he fears lest it shall be expounded to be in him an artifice to get himself eased or chidden out of his duty , and cozened from his obligation . * what shall the man doe ? he dares not trust himself ; and if he goes to another , he thinks that this will the more condemne him ; he suspects himself , but this other renders him justly to be suspected by himself and others too . * well! he goes to god and prays him to direct him ; but then he considers that gods graces are given to us working together with gods spirit , and he fears the work will not be done for him because he fails in his own part of cooperating ; and concerning this he thinks he hath no scruple , but ce●tain causes of fear . * after a great tumbling of thoughts and sorrows he begins to beleeve that this scrupulousness of conscience is a temptation , and a punishment of his sins , and then he heaps up all that ever he did , and all that he did not , and all that he might have done , and seek●ng for remedy grows infinitely worse , till god at last pitying the innocence and trouble of the man made the evil to sink down with its own weight , and like a sorrow that breaks the sleep , at last growing big , loads the spirits , and bringing back the sleep that it had driven away , cures it self by the greatness of its own affliction . in this case , the religion is not so great as the affliction . but because a scruple is a fear , or a light reason against a stronger and a sufficiently determined understanding , it can bring no other work to the conscience , but that it get it self eased of the trouble , which is to be done by the following rules . rule . a conscience sufficiently instructed by its proper arguments of perswasion , may without sin proceed to action against the scruple and its weaker arguings or stronger tremblings . this is the best remedy that is in nature and reason . s. bernard preached rerely well , and was applauded , but the devil offering to him the temptation of vain-glory , he in his resisting it , began to think that he had better leave off to preach then begin to be proud ; but instantly the holy spirit of god discovered to him the deception , and the devils artifice who would at any rate have him leave off to preach ; and he answered , i neither began for thee , nor for thee will i leave off . this is a right course in the matter of scruple : proceed to action ; and as the reason or the fear in the scruple was not inducement enough to begin , so neither to leave off . against a doubting conscience a man may not work , but against a scrupulous he may . for a scrupulous conscience does not take away the proper determination of the understanding ; but it is like a woman handling of a frog or a chicken , which all their friends tell them can doe them no hurt , and they are convinced in reason that they cannot , they beleeve it and know it , and yet when they take the little creature into their hands they shreek , and sometimes hold fast and finde their fears confuted , and sometimes they let goe , and finde their reason useless . valerius of hippo being used always to fast till high noon of festivals , falls into an ilness of stomack , and is advised to eat something in the morning ; all the reason of the world that is considerable and pressing , tells him he may doe it lawfully , but because he hath not been used to it , and good people in health doe not doe it , he is fearful to doe that which others doe not , that need it not ; this is a slight ground , and with it perfectly may stand his practical determination of conscience that it is lawful for him ; which final determination , because it is the next and immediate rule of actions cannot be impeded by that which suffers this perswasion still to remain , because the doing onely against such a perswasion can onely be a sin , for that onely is the transgression of the immediate law ; to doe conformably to such determination is to doe it with faith ; and if the scruple can lessen it , yet it onely makes the man the weaker , but cannot destroy the assent . adde to this , that since scruples doe sometimes make men mad , doe detriment to our health , make religion a burden , introduce a weariness of spirit and tediousness , it cannot be a sin to stop all this evil , and directly to throw away the scruple and proceed to contrary actions . but this is to be understood onely , when the scruple is such that it leaves the conscience practically determined . for if the scruple prevails upon his weakness so farre as to rifle the better reasons , the conscience loses its rule and its security , and the scruple passes into a doubt , and the law into a consultation , and the judgement into opinion , and the conscience into an undiscerning , undetermined faculty . hither is to be reduced the case of a perplexed conscience ; that is , when men think that which part soever of the contradiction they choose , they sin ; for though that be impossible to wise men , yet all men are not wise ; and if it were impossible in the thing , yet it is certainly possible upon the distempers of some men : and because a man hath contrary reasonings and divided principles within , as our blessed lord had a natural desire not to die , and yet a reasonable and a holy spiritual desire to submit to his fathers will , and if he please , to die ; so hath every man desires to please an appetite , or secure an interest of secular designs , and a reason to serve the interest of his spirit in spiritual designs : but although in our blessed lord the appetites of nature were innocent and obedient , and the spirit always got a clear victory , and the flesh resisted not , yet in us it is not so ; and sometimes spiritual complications doe disturb the question , and make the temporal end seem religious or pious ; and the contrary pretence is pious too , and yet a duty will be omitted which way soever be chosen , or a sin committed as is supposed ; here the case seems hard . * it is certain that there is no such case in the world , that it is necessary for a man to sin which part soever he takes , and unless it be his own fault he cannot think so ; but some men are wilde in their reasonings , and erre in circles , and cannot untie the knots themselves have knit . some are weary , and many are involved , and more are foolish ; and it is as possible for a man to be a fool in one proposition as in another , and therefore his error may be this , that which part soever he chooses he shall sin ; what is to be done here is the question ? the case is this ; pratinus a romane souldier turns christian , and having taken his military sacrament before , and still continuing the imployment , he is commanded to put to death certain criminals , which he undertakes , because he is bound to it by his oath . going to the execution he finds they were condemned for being christians ; then he starts , remembring his sacrament or oath on one side , and his faith on the other ; that is , his religion on both ; by which he is bound neither to be perjured , nor to kill his brethren : the question is not how he might expedite his doubt , and secure his conscience by choosing the surer part , but what he is to doe , this perplexity remaining , that is , he not being able to lay aside either part of the doubt ; for his question is not whether of the two he shall doe , but is perswaded that to doe either is a high crime . . concerning this , it is evident , that if the cases be equal , and the event not to be distinguished by him in the greatness of its consequent or malice of it , it is indifferent to him which he chooses ; and therefore there can be no rule given which he must take , unless he could be convinced of one that it is lawful , and the other unlawful ; but in his case that not being to be done , he ought to know that in this case he sins not if he takes either , because all sin is with liberty and choice , at least with complacency ; but his error is an infelicity and no sin , if he neither chooses it , nor delights in it , which in the present case he is supposed not to doe . . but if in the event of the actions and parts of choice there be a real or apprehended difference , he is bound to choose that part which he beleeves to be the less sin ; this being a justification of his will , the best that can be in t●● present case ; but if he chooses that which is of worse event , he hath nothing to excuse it . rule . he that is troubled with scruples , ought to rely upon the judgement of a prudent guide . the reason is , because his own understanding is troubled and restless , and yet his reason determined ; and therefore he can but use the best way of cure , which in his particular is to follow an understanding that is equally determined as is his own , and yet not so diseased . adde to this , that god hath appointed spiritual persons , guides of souls , whose office is to direct and comfort , to give peace and conduct , to refresh the weary , and to strengthen the weak , to confirm the strong , and instruct the doubtful ; and therefore to use their advice is that proper remedy which god hath appointed . * and it hath also in it this advantage , that there is in it humility of understanding , a not relying on our own wisdome , which by way of blessing and disposition will obtain of god that we be directed . consule bonos , prudentésque viros , & acquiesce eis , was an old advice , and derived from solomon and tobit ; lean not on thy own understanding ; but ask counsel of all that are wise , and despise not any counsel that is profitable . rule . when a doubt is resolved in the entrance of an action , we must judge of our action afterwards by the same measures as before ; for he that changes his measures , turns his doubt into a scruple . the reason of the rule is this , that which is sufficient for satisfaction before , is sufficient for peace afterwards . a christian in the diocese of salamis being faint in his stomack before the reception of the holy sacrament , disputes whether he may take a cordial or a glass of wine . upon inquiry he is told , that to receive the holy sacrament virgine salivâ , fasting is a custome of the church later then the times of the apostles , as appears by the corinthian usages mentioned by s. paul ; that it having no authority but custome , no sanction but a pious fancy , and a little proportion and analogy of reverence , it ought to yeeld to the elicite acts of charity : upon this account he being satisfied , drinks a little , is well , and communicates with health , and joy , and holiness . but afterwards reflecting upon what he had done , he begins to fear he had not done well ; that he had done against the customes of the church , that it was at least infirmity in him , and upon what account with god that should be , which in his own most gentle sentence was at least , infirmity , he knew not ; and twenty other little things he thought of , which signified nothing , but did somethi●● , they meant no good , but did great evil : and finding himself got into a ne●●●le calls for help , but is told that he must get out of it by the same way that he came in , and that which was the sufficient cause of his doing the action , was sufficient also for the justification of it , and let him confront the reasons which introduc'd the action against these flies and little pretensions which disturb his minde , and he shall finde that he hath reason to be ashamed of debauching and prostituting his understanding to such trifles and images of argument : for let a man look to his grounds when he begins to act , and when he hath acted , let him remember that he did his duty , and give god thanks . for if any just cause appear for which he ought to reprove his former determination ; that just cause can have no influence upon what is past , if the first proceeding was probable , and reasonable , and dis-interest . he knows something which he did not know before ; and for the time to come is to walk by this newly kindled taper , but if he in the first instance walked by all the light he had , he is not tied to walk it over again : for as god will not of a child exact the prudence and cautions of a man , but in every age expects a duty answerable to the abilities of it ; so it is in all the stages of our reason , and growing understanding . according to what we have , and not according to what we have not we shall give accounts . this is intended to prove that if we proceed probably , we are not tied to sorrow and repentance , though afterwards we finde a greater reason to the contrary ; but this concludes more in the present question of scruple , in which the greater probability goes before , and the less comes after . but the rule is to be managed with these cautions : . take heed that in the beginning we doe not mistake our desires to have it done , for a sufficient warrant that it may . for if we enter in at a wrong door , or at the windows , we must goe back , and cannot own that entrance which was like a theef , or that action which was done with more craft then prudence . . be not too easy in the arguments of probation . for although in actions concerning our eternal interest , god expects no more of us but that we should walk by the measures of a man ; yet we doe not perform our duty if we act by the measures of a child or a fool . if we could doe no better , the action might be more reprovable then the man ; but if we could consider better and wiser then when we reflect afterwards upon what we did before , and finde a fault or a sin , a negligence or an avoidable error in the principle , we cannot from thence bring rest and confidence to our consciences . . separate your question as much as you can from interest , that your determination and inquiry be pure ; and if more arguments occurre afterwards then did in the first inquiry , remember that it was well enough at first , if it was probable enough ; and for the rest , pray to god to accept you , if you did well and wisely , and to pardon you in what was done amiss , or negligently , or imperfectly . rule . a scrupulous conscience is to be cured by remedies proper to the disease , and remedies proper to the man. that is , there are some advices which are directly intended for the lessening the scruple , and some others which take away the scruple by curing the man , and taking off his distemperature . those which are directly intended against the scruple , besides the rules before described , are these : remedies against the scruple . . let the afflicted and disquiet man often meditate of the infinite goodness of god , and how his justice is equity , and his jndgements are in mercy ; that he judges us by what we heartily endevour , but does not put our infelicities into our accounts of sins . . let him be instructed that all laws divine and humane are desirous of sweet and merciful interpretations , and that of themselves they love to yeeld to necessity and to charity ; and that severity and exactness of measures is not onely contrary to the goodness , but to the justice of god , who therefore will pity us because we are made of dust , and are a lump of folly and unavoidable infirmities ; and by the same justice by which god is eternally angry withthe fallen angels , by the same justice he is not finally angry with man for his first follies , and pities all his unavoidable evils . . let it be remembred that charity is the fulfilling the law , and by the degrees of it a man tends to perfection , and not by forms and tittles of the letter , and apices of the handwriting of ordinances . and that if he loves god and does his best , and concerning the doing his best make the same judgements real and material , that he does of the other actions of his life , he certainly does all that can belong to him , and all that which can be wise and safe . he that acts according to the reason of a man , ought to have the confidences of a man , for no other confidence can be reasonable . that is charity that we doe carefully and wisely , and follow the best we can . . let it be considered that to incline to the scruple , and neglect the stronger reason that stands against it , is to take the worse end , it is to doe that which must seem worse ; and then it may be remembred , that if the man is afraid and troubled with the trifle , with the scruple , when he hath stronger reason to secure him , if he yeelds to the scruple and neglects the stronger reason , the neglect of that will run upon him like a torrent and a whirlewind , and the scruple , or the bulrush will not support his building . . since the very design of the euangelical covenant is , that our duty be demanded , and our sins accounted for , according to the measures of a man , and not by the proportions of an angel ; and that all our infirmities and ignorances , and unavoidable prejudices are taken into account , beside the infinite remissions on gods part , it will follow that by this goodness of god and a moral diligence , and a good heart we are secured , but we can never be secured by our own measures . for let us weigh never so exactly , we may miss some granes or scruples , but to snatch greedily at the little overrunning dust of the ballance , and to throw away the massive ingots that sunk the scales down , is the greatest folly in the world . . the lines of duty are set down so clear and legible , are so agreeable to reason , so demonstrable upon their proper principles , are so easy and plain , that we need not run into corners , and sneaking by-lanes to finde it out : if by little undiscerned minutes we were to stand or fall , though now there are but few that shall be saved , yet but a few of those few should escape eternal death . the counsels of god are not like the oracles of apollo , double in their sense , intricate in their expression , secret in their meaning , deceitful in their measures , and otherwise in the event then they could be in their expectation . but the word of god in the lines of duty is open as the face of heaven , bright as the moon , healthful as the suns influence ; and this is certainly true , that when a thing becomes obscure , though it may oblige us to a prudent search , yet it binds us not under a guilt , but onely so farre as it is or may be plainly understood . but in the case of a scrupulous conscience , it is not the thing so much that troubles the minde , as the indisposition of the part , the man hath a vicious tenderness ; it is melancholy and fear , and as very accident can trouble the miserable , so every fancy can affright the timorous ; the chiefest remedies therefore must be by applications to the man , to cure his distemper , and then the scruple will work no more then its own activity will enable it , and that is but little and inconsiderable . advices to the scrupulous man. . the case of the scrupulous man is so full of variety , or uncertainty rather that it is as easy to govern chance , and to give rules to contingency as to him . in all other cases there is a measure and a limit , and therefore a remedy can be proportioned to it ; but in this , fear is the disease , and that alone is infinite ; and as it commences oftentimes without cause , so it proceeds without limit . for by what reason it entred in , by the same it may grow ; that is , without any cause at all it may increase for ever . * but for the remedy , this is considerable ; that the worse it is , the better it may be remedied , if we could consider . for when fear is grown so bigge that it is unreasonable , the cure is ready and plain , that it must be laid aside because it is intolerable , and it may because it is unreasonable . when it comes from a just cause , that just cause is usually the limit of it : but when it is vast and infinite it hath no cause , but weaknesse , and it appears enough in the instances ; for the scrupulous man fears concerning those things where he ought to be most confident ; he fears that god is angry with him for not doing his duty , and yet he does whatsoever he can learn to be his duty . * this is a complication of evils , as melancholy is of diseases . the scrupulous man is timorous , and sad , and uneasy , and he knows not why . as the melancholy man muses long , and to no purpose , he thinks much , but thinks of nothing ; so the scrupulous man fears exceedingly , but he knows not what nor why . it is a religious melancholy , and when it appears to be a disease and a temptation , there needs no more argument against its entertainment . we must rudely throw it away . . he that is vexed with scruples , must fly to god by prayer and fasting , that this lunacy and spirit of illusion which sometimes throws him into the fire , and sometimes into the water may be ejected , and the spirit of god , and the spirit of wisdome may come in substitution according to the promise so often recorded in the holy scriptures . . let the scrupulous man change the tremblings of his spirit to a more considerable object , and be sure if he fears little things , let him fear great things greatly , every known sin let him be sure to avoid , little or great , for by this purity he shall see god , and the things of god , peace and truth , and the honesty of his heart will bear him out from the mischief , if not quit from the trouble of the scruple : * at no hand let it be endured that he should think this disease or vicious tenderness in spirit is able to excuse him from his duty in greater things . some scruple at an innocent ceremony , and against all conviction and armes of reason will be troubled and will not understand ; this is very bad , but it is worse that he should think himself the more godly man for being thus troubled and diseased , and that upon this account he shall fall out with government and despise it , this man nurses his scruple till it proves his death , and instead of curing a bile , dies with a cancer , and is like a man that hath strained his foot and keeps his bed for ease , but by lying there long falls into a lipothymie , and that bears him to his grave . . let the scrupulous man avoid all excess in mortifications and corporal austerities , because there are apt to trouble the body , and consequently to disorder the minde , and by the prevailing fond perswasions of the world they usually produce great opinions of sanctity and ignorant confidences of g●ds favour , and by spending the religion of the man in exterior significations make him apt to take his measures from imperfect notices , and then his religion shall be scruple and impertinency , full of trouble , but good and profitable for little or nothing . admiratione digna sunt ( saith cardan ) quae per jejunium hoc modo contingunt : somnia , superstitio , contemptus tormentorum , mortis desiderium , obstinata opinio , insania : jejunium naturalitèr praeparat ad haec omnia . it is wonderful to consider what strange products there are of fasting : dreams superstition , contempt of torments , desire of death , obstinacy in opinion , and madness . to all these , fasting does naturally prepare us : and concerning s. hilarion it is reported by s. hierome , ita attenuatus fuit jejunio & vigiliis in tantum exeso corpore ut ossibus vix haerebat : unde nocte infantum vagitus , balatus pecorum , mugitus boum , voces & ludibria daemonum , &c. that he was so lean and dried with fasting and watching , that his flesh did scarce cleave to his bone : then his desires and capacity of sleep went away , and for want of sleep he must needs grow light headed , and then the illusions of the devil were prepared and certain to prevail ; then his brains crowed , and he heard in the desert children crying , sheep bleating , bulls lowing , and ratling of chains , and all the phantastick noises raised by the devil . much to the same purpose is by s. athanasius reported of s. anthony . it was this excess that made s. hierome so scrupulous in reading of tullies orations ; it was not an angel , but his own dreams that whipp'd him for making and reading good latin and good sense . after long fasting it was that s. gulslach of crowald fought with the devil , and such irregular austerities have been in all ages of superstition , the great instrument of satan by which his illusions became oracles , and religion was changed into superstition , and the fear of god into timorousness , and inquiry into scruple . . let the scrupulous man interest himself in as few questions of intricate dispute , and minute disquisition as he can ; they that answer fewest , doe commonly trouble themselves with most . curious questions may puzzle every man , but they can profit no man , they are a certain disturbance , they are rebels in the kingdome of the inner man , they are just the same things in speculation which scruples are in practice , and therefore because notice properly tends and directs to action , the increase of them will multiply these . avoid them therefore , for not these , but things practical are the hinges of immortality ; but the other break the peace of the superior faculties , they trouble the understanding and afflict the conscience and profit , or instruct no man. . he that would cure his scrupulousness must take care that his religion be as near as he can to the measures and usages of common life . when s. anthony was troubled with a scrupulous conscience , which so amaz'd him , that he thought it was impossible for him ever to arrive at heaven , an angel came to him in the likeness of a hermit , or rather an hermit spake to him like an angel and said , nunc paululum laborando manibus , nunc genibus flexis orando , deinde corpus reficiendo , pòst quiescendo , & rursus iterum operando , antoni , sic fac tu & salvus eris . sometimes labour with thy hands , then fall on thy knees and pray , then refresh thy body , then sometimes rest , and then labour again ; and so thou shalt be saved . let us take care that our religion be like our life , not done like pictures , taken when we are dressed curiously , but looking as the actions of our life are dressed , that is , so as things can be constantly done , that is , that it be dressed with the usual circumstances , imitating the examples , and following the usages of the best and the most prudent persons of his communion ; striving 〈◊〉 nothing to be singular , not doing violence to any thing of nature , unless it be an instrument or a temptation to a vice . for some men mortify their natures rather then their vicious inclinations or their evil habits , and so make religion to be a burden , a snare , and an enemy . for in scrupulous , that is , in melancholy persons nature is to be cherished in every thing where there is no danger , that is , where she is not petulant and troublesome . such men have more need of something to repair their house , then to lessen it . . let the scrupulous man take care that he make no vows of any lasting imployment . for the disease that is already within , and this new matter from without will certainly make new cases of conscience , and new fears and scruples upon the manner , and degrees , and circumstances of performance . therefore what ever good thing they intend , let them doe it when they can , when it is pleasant , when it is convenient , and always reserve their liberty . for besides that to doe otherwise must needs multiply scruples , it is also more pleasing to god that we make our services to be every day chosen , then after one general choice of them , to have the particulars done and hated . . but that i may summe up many particulars in one . the scrupulous man must avoid those companies , and those imployments , and those books from whence the clouds arise , especially the books of ineffective and phantastick notion , such as are legends of saints , ridiculously and weakly invented , furnished out for idea's , not for actions of common life , with dreams and false propositions ; for the scrupulous and fearful will easily be troubled , if they finde themselves fall short of those fine images of virtue which some men describe , that they might make a fine picture , but like nobody . such also are the books of mystical theology , which have in them the most high , the most troublesome , and the most mysterious nothings in the world , and little better then the effluxes of a religious madness . * . let the scrupulous man endevour to reduce his body into a fair temper , * and ●nkindle in his minde a great love and high opinions of god and gods mercy , and by proper arts produce joy in god , and rejoycings in the spirit ; * let him pursue the purgative way of religion , fight against and extirpate all vicious habits and evil customes , doe the actions of virtue frequently and constantly , but without noise and outcries , without affectation and singularity ; that religion is best which is incorporated with the actions and common traverses of our life ; and as there will be some foolish actions , so there will be matter for repentance ; let this humble us , but not amaze us and distract us . . let all persons who are or use to be thus troubled with flies , and impertinencies of reason and conscience be carefully and wisely instructed in those practical propositions which are the general lines of life , which are the axiomes of christian philosophy , which like the rules of law have great influence in many virtues , and have great effect towards perfection . for the more severe the rules are , the more apt they are to be the matter of scruple when they are not understood in their just measures . such as are , it is the part of a good minde to acknowledge a fault where there is none . * not to goe forward is to goe backward . * he that loves danger shall perish in danger . * hold that which is certain , and let goe that which is uncertain . there are many more , of which i am to give accounts in the next book , and from thence the scrupulous may derive assistances . concerning the matter of scruples , i on purpose decline the considering of it here , because either every thing or nothing of it is to be handled : a scruple may arise in the doing of every duty , in the remembrance of every action ; and to stop one gap , when the evil may enter in at . i did suppose not to be worth my labour . i therefore reserve every thing to its own place , being content here to give the measures and rules of conscience in its several kinds , and differing affections , that is , in all its proper capacities which can relate to action . of the rvle of conscience . viz. the laws divine and humane , and all collateral obligations . the second book . chap. i. of the law of nature in general . rule . the law of nature is the universal law of the world , or the law of mankinde , concerning common necessities to which we are inclined by nature , invited by consent , prompted by reason , but is bound upon us onely by the commands of god. ΕΣτω 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said the apostolical constitution ; be careful to understand what is the law natural , and what is superinduc'd upon it . the counsel , abating the authority and reverence of them that said it , is of great reasonableness . for all men talk of the law of nature , and all agree that there is such a material law which some way or other is of the highest obligation ; but because there are no digests or tables of this law , men have not onely differ'd about the number of them , and the instances themselves , but about the manner of drawing them forth , and making the observation : whereas if the law of nature were such a thing as it is supposed generally , these differences would be as strange and impossible , as that men should disagree about what is black , or what is yellow , or that they should dispute concerning rules to signify when they desire , or when they hope , or when they love . the purpose of the present intendment will not suffer me to make large disputes about it , but to observe all that is to be drawn from it in order to conscience and its obligation . the law of nature ] jus naturae , and lex naturae are usually confounded by divines and lawyers , but to very ill purposes , and to the confusion and indistinction of all the notices of them . the right of nature , or jus naturae is no law , and the law of nature is no natural right . the right of nature is a perfect and universal liberty to doe whatsoever can secure me or please me . for the appetites that are prime , original , and natural , doe design us towards their satisfaction , and were a continual torment , and in vain , if they were not in order to their rest , contentedness and perfection . whatsoever we naturally desire , naturally we are permitted to . for natures are equal , and the capacities are the same , and the desires alike ; and it were a contradiction to say that naturally we are restrained from any thing to which we naturally tend . therefore to save my own life , i can kill another , or twenty , or a hundred , or take from his hands to please my self , if it happens in my circumstances and power ; and so for eating , and drinking , and pleasures . if i can desire , i may possess or enjoy it : this is , the right of nature . jus naturae , by jus or right , understanding not a collated or legal right , positive or determined , but a negative right , that is , such a right as every man hath without a law , and such as that by which the stones in the streets are mine or yours ; by a right that is negative , because they are nullius in bonis , they are appropriate to no man , and may be mine ; that is , i may take them up and carry them to my bed of turf , where the natural , wild , or untutored man does sit . but this is not the law of nature , nor passes any obligation at all . and indeed nature her self makes not a law : nec natura potest justo secernere iniquum , and this opinion carneades did express , but rudely , and was for it noted by lactantius . he said there was no law of nature . but the christians who for many ages have followed the school of aristotle , have been tender in suffering such expressions , and have been great promoters of aristotles doctrine concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the natural law. but indeed aristotle himself in this was various and indetermined . for in his ethicks he affirms that some think the natural law to be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] unalterable , and of the same force every where , as fire burns here and in persia : and yet he himself makes it notable , and that it is not the same among all nations ; for so he in his rhetoricks says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that some doe divine [ not demonstrate ] that some things are just or unjust by nature , without any covenant or society ; intimating , that without a covenant or contract tacite or explicite , there can be no law : and if it depends upon contract , it must be variable as necessity , and contingency together ; and so he affirms , that there is nothing so naturally just but it is variable ; and although the right hand is in most men the strongest , yet in some the left hand is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . distributive justice is by proportion , and therefore it is variable ; and in general he affirms of all justice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justice is in proportion and relation . for justice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a relative excellency , and therefore must suppose society , and a paction or covenant . for a man cannot be unjust to himself or to his own goods which are absolutely in his power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore justice , i mean that universal virtue that contains all else within it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a virtue that hath its being from something superinduc'd upon nature . justice is natural , as all virtues are , that is , reasonable and perfective of our nature , and introductive of well-being : but nature alone hath not injoyn'd it originally , any more then matrimonial chastity was a natural law , which could not be at all before eve was created , and yet our nature was perfect before . justum nihil est non constitutâ lege , nothing is just or unjust of it self , until some law of god or man does supervene ; and the scepticks generally , and amongst the dogmaticks aristippus said , that nothing is just by nature , but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by law and custome ; which in what sense it is to be admitted , i shall explicate in the following periods . — is the universal law of the world. ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so aristotle calls it [ the law of mankinde ] commune omnium hominum us ; so justinian ; which is not to be understood of all men in all things absolutely , but especially of all wise or civil nations that communicate with each other . lucretius restrains it to neighbours , tunc & amicitiam coeperunt jungere habentes finitima inter se nec laedere , nec violare . but many nations have thought , and some think so still , that they may hurt stranger people , the possessors of farre distant countries , barbarous and savage people : the romans who were the wisest of all nations did so . — si quis sinus abditus ultra , siqua foret tellus quae fulvum mitteret aurum hostis erat — all people whom they call'd barbarous , or whom they found rich were their enemies . but there are some laws of nature which belong to all absolutely , to whom any notice of the true god and of good manners is arrived ; particularly those which belong to common religion : but in the laws of justice , the law of nature is more restrained , because it does not onely , like the laws of religion , suppose some communications of command from god , but some entercourse with man ; and therefore are obligatory , or extended in proportion to the proximity and communication . but the law taken in its integrity , or according to its formal reason , is the law of all mankinde ; for all men in all things are bound to it . concerning some common necessities ] this describes the matter and body of natural laws . for there is nothing by which the laws are denominated natural more then by this , that they are provisions made for the natural necessities of mankinde ; such are , to doe as we would be done to : to perform covenants : to secure messengers of peace and arbitrators : to be thankful to our benefactors , and the like : without these a man cannot receive any good , nor be safe from evil . by this relation , and interchanging reason , it is therefore necessary that these laws should be distinguished from all others , because these and their like proceed from the same principle , are restrained by the same penalties , written in the same tables , have the same necessity , and doe suppose something super added to our nature ; and therefore that these and their like are natural , and the others are not , must be by relation to the subject matter . for in these cases and the like , when that which is profitable is made just , then that which is natural is made a law ; that is , when the law tends to the same end whither nature tends , when the faculty or appetite is provided for by obedience to a law , then the law is called natural . for since all good and just laws are profitable , they are laws civil or religions , or natural according as they serve the end of the commonwealth , or of the religion , or of nature . this is evident in the code of the mosaick law , where all laws being established by god under the same prince , could have no difference but by their subject matter ; and when they did lie in one body , to separate one from the other by proper appellatives was not easy , but by their manner of doing benefit , and their material relations . to which we are inclined by nature ] that which is usually called the law of nature is of it self nothing else but convenientia cum naturâ rationali , a consonancy to natural reason and being . some in drawing the tables of the natural law , estimate those onely to be natural laws which are concerning appetites and actions common to man and beast . jus naturale est quod natura omnia animalia docuit , said ulpian . that is the law of nature which is by nature taught not onely to men , but even to beasts , for they also are under her power , — magnis agitant sub legibus aevum . the same definition is also given by aquinas , and many lawyers after justinian , and almost all divines after aquinas ; but laurentius valla will at no hand endure it , nam jus naturale dicere quod natura omnia animalia docuit , ridiculum ; it is ridiculous to affirm that to be the law of nature , which nature teaches to all living creatures ; such as are , conjunction of sexes for conservation of the kinde , nursing and educating children , abstinence from some certain mixtures and copulations , abhorring the conjunction of some very near persons . concerning which it is therefore certain , that though the matter of these laws is hugely agreeable to nature , and some of them are afterwards made into laws , and for their matter sake and early sanction are justly called natural ( as i have otherwhere discoursed ) yet they are made laws in nature onely dispositivè , that is , by nature they are made candidates of laws , they are prepar'd by nature , but compleated by god in other ways then by our nature and creation . the reason is , because that which is natural is one , but these laws admit variety ; and amongst wise nations in several cases have and have not obligation . the religious , and the priests , and wise men among the persians did not account themselves bound by all these , as i shall discourse in the following numbers ; and yet they were then to be reckoned amongst the wisest men in the world , because of their great empire and government , which , by reason of their great necessities and communications with mankinde , cannot be done without its proportion of wisdome . but if nature did make these into a law , that is , if it comes by creation , and from thence also the penalty and coercion is derived ( for without these there is no law ) then it were impossible the wise persians should think it commendable to doe that which others called abominable , since in all those things in which they doe a thing which they call unlawful , they as other men felt an equal sharpness and pungency of conscience . but that i may speak closer to the particular , that a thing is common to men and beasts is no indication of a law of nature , but onely of a common necessity , instinct , or inclination respectively . for they doe it without a law , and therefore so may we , unless something else besides nature makes it a law to us ; for nature or natural desire in them and in us is the same , but this desire is in them where a law cannot be , and therefore in us also it may be without a law . beasts doe all that they can doe , and can love , and are no more capable of law then of reason ; and if they have instincts and inclinations , it is no otherwise then their appetites to meat , concerning which nature hath determined all , but without proper obligation : and all those discourses concerning the abstinence of beasts , their gratitude , their hospitality , their fidelity , their chastity and marriages , are just like the discourses of those that would make them reasonable . more certain and true is that which was said of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fishes and birds and beasts eat one another , because they have no justice or laws amongst them , said hesiod ; and the like is in homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and therefore although it is a good popular argument which is used against unnatural conjunctions which is in the greek epigram , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. abstain from such impurities , for the very beasts preserve their natural customs and conjunctions inviolate ; yet this is an infinitely uncertain and fallacious way of estimating any particular laws of nature , because it may as well be said to be against the law of nature to be drunk , as to be incestuous , upon this account , because cows will drink no more then to quench their thirst : and although in the law of moses , beasts were put to death if they were instrumental in bestiality or murder , yet this was in poenam domini , or a matter of dominion over beasts ; and the word poena or punishment was improper and no otherwise to be understood then that of suidas in his story of nicon ; whose statue when an envious person had whipp'd , to disgrace his memory , because in the greek games he had won . crowns , the statue fell upon his head and crushed him to death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his sons accused the statue as guilty of murder , and the thasians threw it into the sea ; for so was the law of draco the athenian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to banish every thing that kill'd a man , though it were wood , stones , or hatchets as you may see in demosthenes . these things were tragical detestations and emblematical prosecutions of the crime ; but the men were wiser then to beleeve it really a punishment to inanimate things . the same is true of beasts in their proportion , whose cruelty , savageness , or violent revenges is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as origen calls it , it is like pravity or wickedness . this thing is so much the more considerable , because it is of use against the pretences and scruples of some persons in things where they ought to be confident . s. hierom says that beasts when they are impregnated abstain from coition till the production of their young , and that this they doe by the law of nature ; now upon this account to impose a law upon mankinde to doe so too , is weak and dangerous . but yet not onely he a , but origen b , s. ambrose c , and sedulius d , doe argue to the same purpose upon that very ground ; most weakly and dangerously exposing married persons to the greater dangers of fornication , and depriving them of all the endearments of society , not considering that those creatures , and those men whose custome was otherwise , or laws different , had vagam libidinem , or the evil remedy of polygamy . beasts indeed are so ordered by nature , but without a law ; as there is no law for lions to eat flesh , or oxengrass , but yet naturally they doe it . a beast may be cruel or lustful , or monstrous and prodigious in the satisfaction of his appetites ; but not injurious , or the breaker of any sanction , or laws of justice . there may be damnum sine injuria facientis datum , says the law , and it is instanc'd in beasts . neque enim potest animal injuriam fecisse dici , quod sensu caret . a beast that hath no sense ( that is , no reason ) no sense or perception of lawful or unlawful cannot be said to doe an injury , and therefore is not capable of punishment , because he is incapable of a law . so justin martyr , or who ever is the author of the questions and answers plac'd in his works ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is unreasonable to exact of beasts the obliquity of their actions , because they have no reason ; it is therefore as unreasonable to make the law of nature to be something common to them and us . if it be replied , that the lawyers and philosophers mean onely that these material instances which are common to them and us are the particulars of the law of nature , and though they be not a law to them , yet the same things which they doe naturally , are natural to us , and a law besides , that is , the natural law : besides that this is not usually said by them , we are then never the nearer to know what is the law of nature by this description of it , for all things which they and we doe are not pretended to be laws ; as eating and sleeping ; and therefore by what measure any other thing should be a law to us because they and we doe it , is not signified by this definition , or any explication of it . let us then try the other measures which are usual . invited by consent ] the consent of nations , that is , publick fame amongst all or the wisest nations is a great signification of decency or undecency , and a probable indication of the law of nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — it is not a vain noise when many nations joyn their voices in the attestation or detestation of an action ; and it looks as if it were deriv'd from some common principle , which seems either to be nature , or contract ; and then as in the first case they are reasonable , so in the second they are directly obligatory . quod apud multos unum invenitur , non est erratum sed traditum , said tertullian : like that of heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it seems so to the communities of mankinde , it is genuine , and natural , and without illusion . now this is true up to many degrees of probability ; and yet it is rather an index of a permission of nature , then of a natural obligation ; it tels us rather what we may doe , then what we must , it being more probable that all nations will not consent to an unnatural thing , that is , will not doe violence to nature , then that whatsoever they commonly act should be a necessary law , and the measures of nature , or the indication of her sanctions ; and yet it is still more probable that the consent of nations is more fit to be used as a corroberative to a perswasion or a kinde of actions , then as the prime motive or introduction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said aristotle ; and argumentum est veritatis aliquid omnibus videri , said seneca ; it is a great strengthening and a powerful prevailing argument to have all men consent to our opinions and propositions . but it is in many moral instances as it is in the universal opinion which all mankinde hath concerning jewels , where they consent no man knows how , or why : and no man can give a rational account why so great value should be set upon a diamond , but because it looks prettily and is lasting : and so there are in nature decencies and lasting proportions in moral instances between the conscience and the action ; but yet as there is no proper and effective usefulness in diamonds towards the life of man , so neither is there in many instances in which the consent of mankinde is very general . and therefore this is very farre short of a law , and is no certain token of a permissive right of nature , much less of a law or obligation . for , . whole empires have been established and united by violence , and have laws given to them , and they receiv'd them in pursuance of the conquerors interest , and their educations have been form'd accordingly . ninus form'd the assyrian monarchy , and his son was flattered into the reputation of a god , and all the nations under that scepter consented to the worship of belus ; and all the nations with whom these men conversed , imitated the manners of the princeps populus , and in their banquets , the most modest of their women used to strip themselves stark naked , and it was counted no undecency , but she was rude and uncivil that did not . . there are some nations so wholly barbarous and bruitish in their manners , that from their consent we can gather nothing but thorns and wild briers : they are the words of porphyry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whom we must not learn to bely and abuse the fair inclinations and sentences of humane nature . and therefore if we goe to account by the consent of nations , we must thrust out all wild , savage , barbarous , and untaught people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said michael psellus . we must into the account of the law of nations take them onely who are subject to laws , the well manner'd people onely , but then this also will be an infinite uncertainty . for , . all nations to the greeks were barbarous ; to the romans also all nations but the greeks and themselves : and to the jews all were heathens , which to them signified the same thing or worse . . and then which are those nations whom we shall call moratiores , wise and well manner'd people , for this will depend upon our own customes ; if they be like our customes , our laws , and manners of living then we approve them , else we condemne them . . but then let us remember also that civility and fair customs were but in a narrow circle , till the greeks and romans beat the world into better manners . aristotle says , that in his time in the kingdomes of pontus , which were very near to greece , divers nations were eaters of mans flesh , such as were the achaeans and heniochans , and divers amongst the mediterraneans were worse then they . . the greatest part of the world were undiscovered till this last age , and amongst them the jus gen tium was to sacrifice one another to daemons ; for all the old navigations were by maritime towns , and the inlands either were left alone in their own wilder manners , or it is not known what civilities they had . so that the jus gentium must needs have been an uncertain thing , variable and by chance , growing by accidents , and introduc'd by violence , and therefore could not be the measure of the law of nature . . adde to these that the several nations of the world had customes of their own , which commencing upon uncertain principles , have been derived to their posterity , and retained with a religious fancy ; becoming natural and proportionable to their fancies and their fears , and they would rather die then doe an act of violence to them , and beleev'd it to be the greatest impiety in the world to break them . herodotus tells a full instance of this in a triall made by darius to the indians and greeks . he ask'd the greeks what they would take to doe as the indians did who eat their dead parents and friends and accounted it the most honourable burial ; they answered , they would not doe at it any price . and when he as'kd the indians upon what conditions they would be induc'd to burn the bodies of their fathers , and not to eat them , they desired him not to speak to them of any such horrid impiety as to burn their fathers careasses , and to deny to them the honour of a natural burial in the bowels of their dear children . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . custome is the genius or spirit of a mans actions , and introduces a nature , a facility , a delight , and religion it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . custome is as nature , and that to which we are accustomed is like that which we were born . for that which is often is next to that which is always . it is nature which is always , that is custome which is frequent : it is possible that nature in many things should be altered , and it is very difficult that custome should in any thing ; we have seen and heard it in a great instance in a few ages last past . for when some of the reformed doctors by their private authority did twice attempt it , and the church of rome did twelve times publickly endevour it , to get the greeks to forsake the customes of their churches , and to reform themselves by their copy , they were all repulsed ; and if the greek prelates should take the people off from their old customes , besides that the great turk would doe them a mischief for complying with the western christians his enemies , the people themselves would indanger all their religion and turn turks , if they once did learn that their old customes were not necessary religion : and therefore they chose to stick secure in their religion though allayed with some errors , then for the purchase of a less necessary truth endanger the whole religion by taking the people off from their jura gentis , the customs of their nation . . some nations doe refuse to admit of some of those laws which others call the laws of nature , and such which ineed were given to all the nations of the world . — non foedera legum ulla colunt , placidas aut jura tenentia mentes . and excepting the care of children , to which by natural likeness and endearments we love to be oblig'd , and so less stand in need to be tied to it by a law , excepting this i say , to which beasts also doe as well as we , some wise persons have observ'd that in all things else we are at liberty , that is , naturally tied to no law . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the instances will make greater indication of this any mans affirmative . the idumaeans are theeves and murderers , and will not beleeve that they doe amiss : the manner of their nation is to live very much upon robbery , and plundring merchants : and in homers time there was a nation of pirates : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said the scholiast upon homers odysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they thought it no disparagement to steal , but an honourable and a glorious thing ; and it is worse now , and hath been growing so ever since nimrods time . men account it lawful to kill and steal , if they doe it by nations , by companies , and armies , and navies : and cato had reason to complain , fures privatorum furtorum in nervo atque in compedibus aetatem agunt , fures publici in auro atque in purpurâ ; and particularly a. gellius tells of the egyptians that they allow of thefts ; and the wiser lacedemonians , a sober and a severe people , taught their young men to steal without covetousness ; so they pretended , not to enrich themselves , but to incourage them to fight the bet●er by plundring well . pomponius mela tells of the augitae , a nation in africa whose custome it was that every bride should be prostitute to all commers the first night , and she who had entertain'd most , was most honoured : and solinus tells of the garamantici that they know no marriages , and therefore children onely own their mothers , for they can hardly guess at their fathers ; and indeed the old world did doe fuch vile things , contracted such base customes , so delighted in wickedness , that as they highly provoked god to anger , so they left it impossible to judge of the laws of nature by the consent of nations . propertius complains severely of this popular impiety . sed postquam tellus scelere est imbuta nefando , justitiamque omnes cupidâ de mente fugarunt , perfudêre manus fraterno sanguine fratres , destitit extinctos natus lugere parentes , optavit genitor primaevi funera nati , liber ut innuptae potiretur flore novercae : ignaro mater substernens se impia nato , impia non verita est divos scelerare penates , omnia fanda , nefanda malo permista furore justificam nobis mentem avertêre deorum . the whole earth grew so impure and degenerous , that they drave justice from them as their enemy ; brothers wash'd their hands in their brothers bloud ; the sons mourn'd not at their fathers funeral ; and the father wish'd the death of his eldest son , that he might lie with his sons wife ; the mothers would steal secretly into the embraces of their sons ; and they feared not to break the laws of hospitality , or custome , or nature , or of societies . now from hence it will be impossible to derive our customes , and so to suppose them to be laws of nature , which are openly destructive of justice . and upon this last instance it appears that the saying of polybius will be of no use to us in this question ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that for the laws of nature we must seek amongst them that live according to nature , not amongst them whose natures are deprav'd by custome ; since as andronicus of rhodes was wont to say , he lies not that says honey is sweet , though a sick man refuses it as bitter and unpleasant ; so is the law of nature per●ect and immutable in those nations who are endued with a sound minde and a sober judgement . this indeed is true , but how this can be reduc'd to practice , will be found inexplicable , and the thing it self impossible : since the lacedaemonians the wisest and severest amongst all commonwealths permitted such natural injustices , and would breed children upon their own wives by strangers that they might have a good and a handsome breed . . some tyrants have made laws to serve their lusts , or their necessities , and these things have come into customes , and laws of nations , and sometimes have been suppressed , or spent in desuetude . it was the case of soleucus , who in the necessity of his son antiochus gave him his own wise , and made it a law for the future , which thing either was instantly disgrac'd and rejected , or else s. paul had not heard , or had not taken notice of ; for he thought it such a fornication as was not so much as named amongst the gentiles that one should have his fathers wife : indeed it was not named inter cordatiores , or those with whom he had conversed ; but in syria and in the pontick kingdome before his time , it had been named and practiced and pass'd into a law ; and yet that kingdome consisted of two and twenty nations of distinct languages . there was another instance like it spoken of by cicero , that a woman married her daughters husband , which exactly was the same undecency and incestuous approach . nubit genero socrus , auspicibus nullis , nullis authoribus , funestis omininibus . o mulieris scelus incredible & praeter hanc unam in omni vita inauditum . something like s. pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but yet sometimes it was done , and not onely before his time , but long after this monition also , as it was in the case of antonius caracalla : matrem duxit uxorem ; od parricidium junxit incestum : so spartianus . now concerning these things , how can any man from hence take an estimate of the law of nature ; for this cannot be of the law of nature which hath in it so unreasonable and unnatural complications ; and yet by what rule shall we judge of natures law , since the wisest persons , even socrates and cato did such things which they thought fit , and we call unreasonable , for they gave their wives to their friends , as a man lends his beast for his neighbours use . . there are some nations so used to a rude unmannerly pride and fierceness , that all civility seems softness and effeminacy . to this purpose is that which tacitus reports of the son of phraates the parthian , who being bred up with tiberius and efform'd into the romane civilities was by the prince 〈◊〉 friend sent to the kingdome of parthia ; but in the young gentleman 〈◊〉 there were presently observed easiness of access , a fair civil deportment and affability ; obvia comitas : but these virtues being unknown to the parthians were nova vitia ; and because they were unknown to their ancestors , perinde odium pravis & honestis , the good and the bad amongst them did equally detest them . . some nations have left their good customes and taken up bad , and have chang'd their natural reason into unnatural follies , and the basest sins have been very general ; and when god warned the jews to take heed of the manners of their neighbour nations , he enumerates vile lusts which were the national customs for which god affirms that he ejected them from their habitations . . lastly , there is no consent among nations in their customs , nor ever was until a higher principle made a law and tied it on with penalties ; such as were conquest , necessity , contract , reputation , decrees of princes , or the laws of god , or of a religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and neither nation with nation , nor man with man , nor a man with himself does long agree . indeed there are some propositions which all the world agrees upon , such as are , the immortality of the soul , and that there is a god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the greek and the barbarian , the epirot and the maritime , the wise and the unwise agree in the beleef and profession of a god : but when these things come to manners and customes , they differ infinitely ; and as they anciently chose several gods , so they did not agree in the manner of worshipping their gods ; some they worshipped by praises , and some by railing , some by giving sacrifice , some by throwing stones ; and so it was in other things . some were observant of their parents , and some knock'd them on the head with clubs when they came to a certain age , as is to be seen in aelian ; and even in the taking care and educating their children , in which nature seems most to have made a law , and signified it with the consent of nations , yet even in this also there was variety , and no universal law naturally established . for some nursed their children , and some did not ; sometimes they were left to their mothers without any provision made by their fathers ; sometimes the fathers took them from their mothers , but however , yet this cannot be properly derived from a jus gentium , for if it be a right or a law at all , it is a lex singulorum , it belongs to single persons and to families , and is common to man and beast , and hath a necessity in nature , as it is necessary to eat or sleep , and is as necessary to families as the other are to single persons , but where there is a necessity , there needs no law , and cannot properly be any . from all which i conclude that the jus gentium , the law of nations is no indication of the law of nature ; neither indeed is there any jus gentium collectively at all , but onely the distinct laws of several nations ; and therefore it is to be taken distributively ; for they are united onely by contract , or imitation , by fear , or neighbourhood , or necessity , or any other accident which i have mentioned . and in those things in which they have agreed tacitely , or expresly , they have no obligation but what they bring upon themselves , as penalties , forfeitures , obloquies , and the like ; which they as easily shake off when they have power , and when it is for their profit ; and we see it in those who have killed heralds or ministers of peace and of religion ; which we say commonly is against the law of nations ; that is , it is against the custome of them , because to doe so is to no purpose , a spleenish ineffective malice ; and therefore although of no usefulness , and consequently seldome done ; yet it hath been sometimes , and no punishment follows , and therefore it is no law . now that this opinion may not wholly seem new , i finde something of it affirmed by constantinus harmenopulus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the law of nations is that which one or more nations use ; and he instances in not marrying their nearest kinred , amongst the greeks and saurae [ sarmatae ( i suppose ) ] or else to marry them as the persians use . but this onely , where it happens that nations doe consent in great proportions , it confirms our assent to the law , and publishes its being natural , in case that of it self it be so . prompted by reason . ] cicero defines the law of nature to be , vera ratio naturae congruens , diffusa in omnes , constans , sempiterna : that right reason which is consonant to nature , which is in every one always and the same , that is the law of nature : so he , and from him lactantius ; but that is not exactly true . right reason is the instrument of using the law of nature , and is that by which together with the conscience ( which is also reason ) we are determined to a choice and prosecution of it our selves , or to a willingness of obeying the obliging power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reason entertains the divine laws ( of nature ) and so is made a most vigilant judge , said hierocles . this is that which distinguishes us from beasts , and makes us capable of laws . — separat haec nos a grege mutorum , atque ideò venerabile soli sortiti ingenium , divinorúmque capaces , atque exercendis , capiendísque artibus apti , sensum à coelesti demissum traximus arce . * but reason is not the law , or its measure ; neither can any man be sure , that any thing is a law of nature , because it seems to him hugely reasonable , neither if it be so indeed , is it therefore a law . for it is very reasonable that every man should choose his own wife , because his interest is the greatest : * that every man should suffer as much evil as he does ; * that a man be not punished for evils that he cannot help ; * that every man should suffer for his own fault , and no man for the fault of another ; and yet these are not laws in all places where they are reasonable . pythagoras in laertius said that which was very reasonable . plantae mansuetae non nocendum , veluti neque animali quod non noceat hominibus . a man may not hurt a gentle and a sweet plant , much less , a harmless and a profitable beast . truly , it is unreasonable a man should , but if he does , he breaks no law by the meer doing such an action . for reason can demonstrate , and it can perswade and invite , but not compel any thing but assent , not obedience , and therefore it is no law . but besides this , reason is such a boxe of quicksilver that it abides no where ; it dwells in no setled mansion ; it is like a doves neck , or a changeable taffata ; it looks to me otherwise then to you who doe not stand in the same light that i doe : and if we inquire after the law of nature by the rules of our reason , we shall be uncertain as the discourses of the people , or the dreams of disturbed fancies . for some having ( as lucian calls it ) weighed reasons in a pair of scales thought them so even , that they concluded no truth to be in the reasonings of men ; or if there be , they knew not on which side it stood , and then it is , as if it were not at all ; these were the scepticks : and when varro reckoned two hundred eighty eight opinions concerning the cheefest good or end of mankinde , that were entertained by the wisest and most learned part of mankinde , it is not likely that these wise men should any more agree about the intricate ways and turnings that lead thither , when they so little could agree about the journeys end , which all agreed could have in it no variety , but must be one , and ought to stand fair in the eyes of all men , and to invite the industry of all mankinde to the pursuit of it . and it is certain , that the basest of things have been by some men thought so reasonable , that they really chose it , and propounded it to others . and this is the less wonder , when we consider that in defiance of all the consenting reasons , and faith of all the nations of the world , some few single persons , wittier then folly , but not so wise as reason or religion should say that there is no god : such were diagoras milesius , theodorus cyrenaicus , protagoras ; and it is thought , lucian also : but they that think so , must also consequently beleeve that nothing is dishonest that they can doe in private , or with impunity . * some have beleeved that there is nothing in it selfe just , but what is profitable : so did carneades ( whom i before noted out of lactantius ) and so did aristippus . now here it is not sufficient to say , that in this inquest after the law of nature by the proportions of reason , we must exclude all unreasonable , bruitish , and monstrous persons . for first the question will returne , who those are which are unreasonable , and we are not to reject the opinion upon pretence it is unreasonable , unless we first know some certain measures of reason : now we cannot take our measures of reason from nature ; or if we doe we cannot take the measures of nature from reason , that is , if we call men unreasonable because they speak unnatural things , then it must be certain that what is natural or unnatural is known some other way then by the proportions of reason ; for the reason being misliked for its disproportion to nature , the laws of nature must be foreknown , and therefore are not to be proved by that which comes after : besides this ( i say ) the wisest of men in their profession , and such as were no fools in their persons , so far as can appear by all their other discourses , have beleeved the worst of crimes to be innocent , and to have in them no natural dishonesty . theodorus allowed of sacrilege , and so do thousands who at this day call themselves christians : plato allowed adultery , and community of wives ; so did socrates and cato . zeno and chrysippus approved of incest , and so did the persians : so that we may well say as socrates to phaedon ; when we hear the name of silver or iron all men that speak the same language understand the same thing : but when we speak of good and evil , we are distracted into various apprehensions and differ from each other and from our selves : we say as pilate said of truth , what is truth ? we cannot tell what is true and what is good and what is evil ; and every man makes his own opinions to be laws of nature , if his persuasion be strong and violent . tertullian complain'd that the old philosophers did so : leges naturae opiniones suas facit [ philosophia . ] and yet it is without all peradventure that all lawes which are commonly called natural are most reasonable , they are perfective of nature , unitive of societies , necessary to common life , and therefore most agreeable to reason . but if you make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these , and reckon backward , you cannot wisely and demonstratively reckon from reason , or consent or natural inclinations up to natural laws . but the last clause of the rule finishes this whole question , [ bound upon us by the command of god ] for when god made man a free agent , he by nature gave him power to do all that he could desire : and all that is jus naturale , a natural right or power : and it needs no instances ; for it is every thing he could desire in eating and drinking and pleasures and rule and possession : but the law was superinduc'd upon this . right is liberty , but law is a fetter ; nature is free to every thing which it naturally desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said dio chrysostomus : that 's the right of nature , to be free , to be subject to no law , to do absolutely whatsoever pleases us . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the law calls it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a natural liberty permitting us to do what we list , libertati proprium est sic vivere ut velis , said cicero de offic. lib. . it is not liberty unless you live as you please : but servitude is not by nature , therefore liberty is . l. . d. de statu hominum . instit. de jure personarum § . & libertas . for where na-nature hath an appetite , and proper tendency , it cannot deny to it self satisfaction ; whatsoever therefore is a law and a restraint to it , must needs be superinduc'd upon it : which nature her self cannot be supposed to be willing to doe ; and nothing had power to doe but god onely who is the lord of nature . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was god that gave justice to mankinde : he made justice by his sanction : this was expressely the sentence of cicero speaking of the law of nature : est recta ratio à numine deorum tracta , imperans honesta & prohibens contraria : and again , lex vera atque princeps apta ad jubendum & ad vitandum ratio est recta summi jovis . the law of nature is a transcript of the wisdome and will of god written in the tables of our minds , not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a product of experience , but written with the finger of god , first in the tables of our hearts . but those tables we like moses brake with letting them fall out of our hands , upon occasion of the evil manners of the world : but god wrought them again for us , as he did for moses by his spirit , in all the ages of the world , more or less , by arts of instruction and secret insinuation , by all the waies proportioned to a reasonable nature ; till from an inclination it came to a firme persuasion and so to a law : god , in this , ruling in our hearts somthing after the manner by which he reigns in heaven , even by significations of what is fit , by inspirations and congenite notices , by natural necessities : but this thing was yet no law till god also had signifi'd it to men , after the manner of men , that is , by discourse and humane communications , by something that taught them , and obliged them . the sense of this is , that religion is the first and greatest bond of laws , and necessity is the next : for though many times it prevails more then religion , yet it is not alwaies incumbent , and that which is necessary to society , is inconvenient in some cases , and when power comes in , and need goes out , there is nothing which can make or continue the law : and it were impossible that all the world should acknowledge any lawgiver but god ; for nothing else could be greater then all mankind , nor be trusted in all cases , nor fear'd but he alone . and therefore the heathen princes when they gave their lawes , gave them in the name of a deity . so numa , lycurgus , and others ; which was not a designe to scare fools and credulous people , but in some instances ( excepting onely that they nam'd a false god ) was a real truth ; that is , in all those things which commanded natural justice , honesty and decencies : for these were really the lawes of the true god. for the law of nature is nothing but the law of god given to mankinde for the conservation of his nature and the promotion of his perfective end . a law of which a man sees a reason and feels a necessity : god is the lawgiver . practical reason or conscience is the record , but revelation and expresse declaring it , was the first publication and emission of it , and till then it had not all the solemnities of law , though it was pass'd in the court , and decreed and recorded . and this is the perfect meaning of those words of s. paul [ but for the law i had not known sin ] that is , although by natural reason and the customes of the world i had or might have reasons to dislike many actions ; yet till the law declar'd it i could not call any thing a sin , and if s. paul could not , neither could the gentiles : their nature was alike , and s. paul had advantage in education , and yet his nature could not instruct him in the names and differences of good and evil ; therefore neither could the gentiles know it meerly by nature . but yet a man may become a law unto himself : so s. paul observes of the gentiles who not having a law doe by nature the things contain'd in the law , and so become a law unto themselves . so does every man who beleeves any thing to be necessary , though it be not so ; yet he becomes a law to himself , because by his conscience and persuasion he makes to himself a law or obligation : much more might the gentiles do so ; in whose nature the aptnesses to justice and disposition to laws were concreated with their understandings . well might they become a law unto themselves in these natural instances ; for if opinion can make a law to our selves in an unlawful matter , much more may it doe so in a matter that is so agreeable to our nature , so sitting , so useful , so prepared to become a law , that it wants onely the life of authority , sanction and publication : but though the gentiles became a law unto themselves , by this means : yet their natural reason was not yet fram'd into a law , till gods authority , either by his express declaration , or by the conscience of the man , that is , directly or indirectly did intervene : testimonium reddente conscientiâ , so s. paul , their conscience bearing witness : for either god published these lawes by express declaration and voices , or else by imprinting upon the conscience such fears and opinions that pass'd upon the man the reverence and obligation of lawes . in both these there was variety : though in the latter there was amongst the better sort of men a more regular and universal influence and effect : and although it is very probable that all the measures of justice and natural lawes of honesty were expressly published to the patriarchs of the great families of the world , yet when some of the posterity lost their tradition , these laws were maintain'd by more imperfect relations , and kept up by fears and secret opinions which the spirit of god who is never wanting to men in things necessary , was pleas'd in his love to mankinde to put into the hearts of men , that men might be governed by instruments which would not fail . thus s. hierome a affirmes that pharaoh knew his sins by the law of nature : and of this it was that tertullian b affirmed ; ante legem moysi scriptam in tabulis lapideis , legem fuisse contendo non scriptam , quae naturaliter intelligebatur & à patribus custodiebatur : nam unde noë justus inventus est si non illum naturalis legis justitia praecedebat ? unde abraam amicus dei deputatus , si non de aequitate & justitia legis hujus naturalis ? by this the fathers liv'd , by this noah was found just , and abraham the friend of god : for this though not written in tables of stone , yet it was written in the tables of their hearts ; that is , it was by god so imprinted in their consciences that they were by it sufficiently instructed how to walk and please god ; and this is that which was said by antigonus in sophocles , and which apollonius did use against the edict of nero. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is a thing which neither heaven nor hell hath taught by any new or express sanction : for god hath given us other laws . but never did i think that thy commands could ever prevail so , that it could be possible that thou being a mortal man should prevaricate the unwritten and potent laws of god. for these laws are not of to day or yesterday , but they are eternal , and their principle is secret , and from within . and therefore philo saies , the law of nature is a law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 engraven in an immortal understanding by an immortal nature . in this whole affair , god is as the sun , and the conscience as the eye : or else god or some angel from him being the intellectus agens did informe our reason , supplying the place of natural faculties and being a continuall monitor ( as the jews generally beleeve , and some christians , especially about three or four ages since : ) which adam de marisco was wont to call helias his crow : something slying from heaven with provisions for our needs . and the gloss. and gulielmus parisiensis , and before them maimonides , from whom i suppose they had it , affirme this to be the meaning of david in the fourth psalme , offer the sacrifice of righteousness ; it follows , quis monstrabit ? who will shew us any good ? who will tell us what is justice , and declare the measures of good and evil ? he answers , signatum est super nos lumen vultûs tui domine , thou hast consign'd the light of thy countenance upon us , ut scilicet ( as it is in another psalme ) in lumine tuo videamus lumen , that in thy light we may see light . the effect of all which is this onely , that god is our lawgiver , and hath made our hearts to be the tables of the laws of nature , that they might alwaies be there under our eye , legible and clear . it is not a law for being plac'd there ; but god first made or decreed it to be a law , and then plac'd it there for use , and promulgation : and although very many men , and nations had no entercourse with god as a lawgiver but what they have by the means of their conscience , that is , they never heard god speak , had no prophets , no revelation , and have forgot the tradition of their fathers ; yet when god by ways undiscernible hath written a proposition there , and that the man does beleeve any thing to be good or evil : it is true that god is his lawgiver , because he onely is lord of his conscience : but it is also true : that he becomes a law unto himselfe : that is , he becomes oblig'd to god by the act of his own conscience ; and however it be that his conscience be wrought upon , though by a fancy or a fear , a sad sight , or a casuall discourse , if it works the conscience into the notice and obedience of a natural law , the meaner the instrument is , the greater is the efficacy of the principal agent . the putting it into the conscience is a sufficient promulgation of the law , however that be done ; but nature alone never does it : the express voice of god , tradition , prophets , contract , providence , education and all sorts of influence from god , and entercourse with man have their portion in this effect . and when wise men say , this is naturally understood ; it must mean thus , naturally men find it reasonable , but not naturally to be a law : naturally they consent to it , but not naturally find it out , or naturally we may be instructed but not naturally bound : but when god changes science into conscience , then he makes that which is reasonable to become a law . but first or last , this way or another , it became a law onely by the authority and proper sanction of god ; god is the author of our nature and made a law fit for it , and sent the principles of that law together with it , not that whatsoever is in nature or reason is therefore a law because it is reasonable or because it is natural : but that god took so much of prime reason as would make us good and happy , and established it into a law ; which became and was called the law of nature both because . these laws are in materta naturali : that is , concerning the good which refers to the prime necessities of nature ; and also because . being divine in respect of the authour , the principles of this law are natural in respect of the time of their institution being together with our nature : though they were drawn out by god severally in several periods of the world , who made them laws actually by his command , which in nature are so onely by disposition . this latter reason is given by alphonsus à castro and by wesenbech : the former is insinuated by mynsinger defining the law of nature to be quod natura , adeoque deus ipse omnes homines in creatione , prima quaedam praecepta & formulas honestatis docuit . but the latter of them i say is true onely of such as are the prime laws or rather rules of nature , and the general measures of vertue and vice . but as for the particular laws of nature ( which onely are properly to be call'd laws ) we are to look for no other systeme or collective body of them , but the expresse declared laws of god which concerne morality , that is , all that are given to all mankinde without relation to any one period , such is the moral law of the jewes : and such is the religion of the christians ; that less perfect , this more perfect and intire : for these in their several proportions are such which are generally for all mankind ; and upon this account it is affirm'd by gratian , jus naturale esse , quod in lege & evangelio continetur , the law of nature is that which is contain'd in the law , and the gospel : which saying he had from isidore . it is necessary that this be rightly understood , because it establishes many certainties in the matter of conscience , and eases us of the trouble of finding out a particular systeme of natural laws , the inquiry after which hath caused many disputes in the world , and produc'd no certainty , it is all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the platonists call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of god is the law , a right rule or sentence , and divine law , a law that is the distribution of the mind of god ; and under this come all the precepts of christianity : which was well summ'd up by him who gave this account of the religion , and the religious that are of it , saying they are homines conspirantes in communem utilitatem ; and that they mutually make and give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , symbols and sacraments to each other , that none shall doe or receive injury : men conspiring for the good of others : or as the romane souldier was told , they are men whose profession is to doe hurt to no man , and to do good to every man : and this is the integral designe of the law of nature so far as it can relate to humane entercourse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so christ is called by s. peter and the greek fathers , he is the word of the father and the law ; and it is remarkable , this word or law of the father was the instrument of teaching mankind in all periods of the world . he taught the law of nature to all men , and renew'd it , and made several manifestations and manners , and at last appear'd in the forme of a man , and made a perfect body of it to last as long as our nature last , and as long as this world , and his kingdome abides . when god spake to adam , to the patriarchs , to the prophets , still he spake by christ , who was the angel of the old testament , and the mediator of the new. he is therefore verbum patris ; by him he signified his laws and righteous commandements , and the law was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the hands , that is , by the ministery , of the mediator , who is one : that is jesus christ ; and this tertullian affirmes . christus semper egit in dei patris nomine . ipse ab initio conversatus est , & congressus cum patriarchis & prophetis : and again , christus ad colloquia semper descendit , ab adam usque ad patriarchas & prophetas , in visione , in somno , in speculo , in aenigmate , ordinem suum praestruens ab initio semper : & deus internis cum hominibus conversatus est ; non alius quàm semo qui caro erat futurus . christ in all ages spake to men in the person of his father , being from the beginning the word of the father , which was to be incarnate . the same also is to be read in justin martyr against tryphon the jew . christ therefore was the preacher of this righteousness , and at last revealed all his fathers will , which should never receive any further addition , diminution or alteration . the novellae constitutiones , the inlargements and explications made by our blessed lord , together with the repetition of the old , that is , the christian law , is the perfect code and digest of the natural law . for they all rely upon the fundamental relations between god and us , and the natural entercourse betwen man and man , and the original necessities and perfective appetites of our own nature . but here it will be necessary to clear that great objection which will be pretended against this doctrine . for since christian religion is new in respect of nature , and superinduc'd some things upon nature , and rescinded some of her rights , and restrain'd her liberty ; it will seem impossible that christian religion should be a collected body of the laws of nature ; because the law of nature is prime and eternal ; which christian religion seems not to be : now to this i answer . that it is evident that all that which any men call the laws of na●ure is actually conteined in the books of the new testament . s. austin , h●●o de s. victore , and alexander say the law of nature hath but these two precepts , doe as you will be done to ; and doe not that which you would not have done to your self : isidore reckons into the laws of nature , conjunction of male and female , education and succession of children ; common possessions and common liberty , and acquisition of things in air , earth , and sea : restoring the thing that is intrusted , repelling force by force . these are rights of nature , and natural states or actions , but not laws . there are some laws concerning these things , but they also are in the new testament . cicero reckon'd , religion , piety , thankfulness , vindication of injuries , observance of superiors , to speak truth . the lawyers reckon otherwise . the laws of nature are these , to worship god , to live honestly , to obey superiors ; kings , parents , &c. to hurt no man , to give every one their own , common use of things as far as it may be ; and where it may not , then dominion and propriety enter , to take away evil doers from among men . and if we observe but the precepts of nature ( for they had no other light which we know of ) which are reckoned by hesiod , pythagoras , theognis , phocylides , epictetus , cato , publianus , and seneca , we shall finde that they reckon many minute counsels which are deriv'd from naturall principles , but yet stand far off of from the fountain : and some which they derive from the rights of nature , not from her laws , but indeed are directly contrary . — semper tibi proximus esto . so cato , and qui simulat verbis , nec corde est fidus amicus ; tu quoque fac simules , sic ars deluditur arte . and that of cicero , vindicationem esse honestam , revenge is justice . by their own reason men took their aim at the precepts and laws of nature , but their reason being imperfect and abused it was not likely they could be exact : none but the wisedome of the father could doe it perfectly . thus they can never agree in their enumeration of the natural laws : but it is certain that so many of these as are laws , and bound upon us by god , are set down in the scriptures of the new testament . for it is not a law of nature unless god have commanded it to us in or by or with nature and natural reason . now it is certain that christ told us all his fathers will : and the apostles taught all that to the church which christ taught to them : and therefore what is not in their doctrine is not in natures law , that is , it is no part of the law of god : and if it be certain that he that lives according to the law of christ does please god and doe all his duty ; then it follows that either there is no such thing as that which we call the law of nature , and no obligation from thence , and no measures of good and evil there ; or if there be , it is also part of the christian mans duty , and express'd and taught by the master and lord of the christians . all that is essentially good , is there ; all that by which the world can be made happy , is there : all that which concernes every mans duty , is there ; all the instruments of felicity , and the conveyance of our great hopes is there , and what other potentiality there can be in the law of nature , then what i have reckon'd now , i neither have been taught by any man else , neither can i my self imagine , or understand . here are the general propositions which are the forme , and make the honesty and the justice of all the particular laws of nature ; and what is not there provided for by special provision , or by general reason and analogy , is wholly permitted to humanelaws and contracts , or to liberty and indifferency , that is , where the laws of nature cease , there the rights of nature returne . . but secondly , to the objection i answer , that it will be but weakness , to thinke that all the instances of the law of nature , must be as prime as nature herself : for they neither are so prime , nor so lasting , but are alterable by god and by men , and may be made more , or fewer , or other . this may seem new , and indeed is unusual in the manner of speaking : but the case is evident and empirically certain . for when god commanded abraham to kill his son ; the israelites to rob the egyptians and to run away with their goods ; he gave them a commandement to break an instance of the natural law ; and he made it necessary that cain should marry with his sister : and all those laws of nature which did suppose liberty and indistinction of possessions are wholly altered when dominion , and servitude , and propriety , came into the world : and the laws of nature which are in peace are not obligatory to other persons in the time of war. for the laws of nature are in many instances relative to certain states : and therefore in their instances and particulars are as alterable as the states themselves , but the reasons indeed on which they doe relie ( supposing the same or equal circumstances and the matter unchang'd ) are eternal and unalterable as the constitution of nature . but therefore it was unwarily said of the learn'd hugo grotius , and of divers others before him , that god cannot change the law of nature . for as s. paul said of the priesthood ; that it being chang'd , there must of necessity be a change also of the law , so it is in the law of nature ; the matter of it being chang'd , there must of necessity also be a change in the law : for although the essential reason may be the same in chang'd instances yet that hinders not but the law may justly by affirm'd to be alterable ; just as the law was under the several priesthoods , in both which the obligation is the same , and so is the relation to god , and the natural religion . * thus when rivers are common it is lawful for any man to fish , and unlawful for my neighbor to forbid me , but when rivers are inclosed and made proper , it is unlawful for me to fish , and lawful for the proprietary to forbid me ; before the inclosure it was just to doe that thing , which afterward is unjust ; and this is as much a change of a particular law as can be imagined . * if it be meant , that while the propriety remains , or the state , the law introduc'd upon that state is unalterable : then there is no more said of the law of nature then of any positive law of god , or the wise law of any prince ; which are not to be altered as long as the same case and the same necessity remains ; and it would be to no purpose to affirme so of the law of nature ; for the sence of it would be , that while things remain as god established them , they are unalterable . but if god can disannull the obligation by taking away the matter of the law , or the necessity or the reasonableness , or the obligation ( and all this he can doe one way or other ) it is not safe nor true to say , god cannot alter the law of nature . * he chang'd the matter in suffering liberty to pass into servitude , * he made necessity in one instance , i mean , in the matter of incest in the case of cain , and afterwards took it away : * he took away the reasonableness of the sanction by changing the case in the subduction or mutation of the matter , * and he took off the obligation in the case of abraham and of the israelites robbing their neighbors . and therefore the christian laws superinducing some excellencies and perfections upon humane nature , and laying restraint upon the first natural laws , that is , upon such which before this last period of the world were laws of nature , is no hard thing to be understood . god in it used but his own right . and i suppose it will be found to be unreasonable to expound the precepts of the religion by the former measures of nature while she was less perfect , less instructed : but this rather ; the former instances of the natural law are pass'd into the christian precepts , and the natural instance is chang'd , and the law alterd in it's material part ; the formality of it remaining upon the supposition of a greater reason . thus to repell force by force is a right of nature ; and afterwards it was passed into a law that men might doe it ; that is , god expressly gave them leave ; and although it be not properly a law which neither forbids nor commands but onely gives a leave , yet when god had forbidden men to doe violence , and to establish this law the rather , gave leave , to any man that could , to punish his unjust enemy that attempted to doe him mischiefe , it may be call'd a law , in the lesser sence , that is , a decree of the court of heaven by which this became lawful . * though this was pass'd into a law in the manner now explicated , yet it was with some restraints ; which yet were not so great but they left a great liberty which was sufficient security against violence . the restraint which god superinduc'd upon this right or nature was but moderamen inculpatae tutelae , it left men defended sufficiently against injuries though it permitted us to be tried in some lesser instances and unavoidable accidents . but now although christianity hath proceeded in the first method of god , and restrain'd it yet more , and forbids us to strike him that strikes us , we are not to force this precept into a sense consisting with the former liberty which we call the law of nature ; but was at first onely a right of nature or a permissive law , but not obligatory ; and afterwards suffer'd some restraints : for that which suffer'd some , may suffer more : and as the right of nature was for its being restraind recompenc'd in the provisions of laws , and by the hands of justice , taking it from the private into the publike hand : so may this right of nature when it is wholly taken from us be recompenc'd by gods taking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the power of avenging our quarrels into his hands . this right of nature being now almost wholly taken from us , part of it is taken up to god , and part of it is deposited in the hands of the civil power , but we have none of it ; onely by christ's laws and graces our nature is more perfect , and morality is set forward , and justice and all our rights are secured ; but yet the law is changed . * the like may be said in divers other instances , as i shall discourse in their several places : here it is sufficient to have given the first hint of it , and demonstrated the certainty and reasonableness of it , which ( as appears by the instances ) although it be especially and frequently true in the jus naturae or the permissive law of nature , and in those not onely god but men also may make an alteration ; yet even in those laws which are directly obligatory , the power of god who made them cannot be denyed to be equal in the alteration : and indeed he that can annull nature , can also at least alter her laws , which are consequent to nature and intended onely for her preservation . the case seems to be the same with eating and drinking which god hath made necessary for our life , as justice is to societies : but as he can take away the necessity from this person at this time to eat and can supply it otherwise : so he can also conserve humane society in the mutation of cases and extraordinary contingencies as well as in the ordinary effects of justice . indeed god cannot doe an unjust thing ; because whatsoever he wills or does is therefore just because he will and does it ; but his will being the measure of justice , and his providence the disposer of all those events and states of things to which the instances of justice can relate : when he wills an extraordinary case and hath chang'd the terme of the relation , then he hath made that instance which before was unjust , now to become just ; and so hath not chang'd justice into unjustice , but the denomination of the whole action concerning which the law was made , is alterd from unjust to just , or on the contrary . it is not to be suppos'd that the whole law of nature can be alter'd as long as our nature is the same ; any more then the fashion of our garments can be generally alter'd as long as our body is of this shape : and therefore it is not to be thought that he that makes a doublet shall ever make three sleeves unless a man have three armes , or a glove with six fingers for him that hath but five , but many particular laws of nature suffer variety and alteration , according to the changes that are in our nature and in our necessities , or by any measure of man or men which god shall superinduce . duo cùm idem faciunt saepe , ut possis dicere hoc licet impunè facere huic , illi non licet ; non quod dissimilis res est , sed is qui facit . the rule of nature is always the same ; yet one may doe what another may not , and sometimes that is lawful which at another is criminal ; not because the measure is changeable , but the thing measured suffers variety . so that in effect the sence and extent of truth in this question is this ; that although as long as this world lasts and men in it , the law of nature cannot be abrogated , because it is that law which is fram'd proportionable to mans nature ; yet it may be derogated , that is , lessen'd , or inlarg'd in instances , chang'd in the integrity of many of it's particulars made , relative to several states and new necessities ; and this is that which in true speaking does affirme that the laws of nature may be chang'd . for although there are some propositions and decrees so general that they are in their nature applicable to all variety of things , and therefore cannot be chang'd : yet they are rather the foundation of laws then laws themselves : because a law must be mixt with a material part , it must be a direction of actions , and a bond upon persons which does suppose many things that can be changed : and therefore although the propositions upon which the reasonableness and justice of the law does depend , serves to the contrary instances by analogy , and common influence , yet the law being material does not , and therefore is alterable . but of this i shall give a fuller account in the ninth and tenth rules of this chapter . for the present , i observe , the want of considering this , hath made difficulty in this question and errors in many . every natural proposition is not a law : but those antecedent propositions , by the proportions of which laws stand or fall , are the measures of laws . they are rules , not laws : and indeed the rules of nature are eternal and unalterable : that is , all those natural and reasonable propositions which are dictates of prime reason , and abstract from all persons and all states and all relations : such as are god is to be honour'd : justice is to be done : contracts are to be affirm'd : reason is to be obeyed : good is to be followed : evil to be eschewed . these are the common measures of all laws , and all actions : but these are made laws when they are prescrib'd to persons , and applied to matter : and when they are , because that matter can have variety , the law also can , though the rule cannot . that we are to restore all that was intrusted to us , is a natural law deriv'd from the rule of doing justice : but this may be derogated and prejudic'd without sin . for prescription transfers the possession and disobliges the fiduciary from restitution . by the law of nature relying upon the rule of performing contracts , clandestine marriages are valid and firme : but yet some churches , particularly the church of rome in the councell of trent hath pronounc'd some marriages void which by the rule of nature , and afterwards by a law were rate and legal ; particularly , clandestine marriages , and marriages not clandestine by the ingress of one of the parties into religion , as is to be seen in the eighth session . by the law of nature a testimony under two or three witnesses may stand , but in the case of the accusation of a cardinal deacon in rome they require the concurrence of seven and twenty , of a cardinal priest sixty four , of a cardinal bishop seventy and two , and in england one shall serve the turne , if it be for the king. in codicils the civil law requires five witnesses . in testaments there must be seven : when a controversy is concerning the eminency and prelation of excellent persons , fifteen are demanded . but if these things may be prejudic'd by men , much more may they be alter'd by god. but this extends it self a little further . for in some of these instances , that which is a law of nature becomes so inconvenient as to doe much evil , and then it is to be estimated by a new rule ; and therefore the whole law is chang'd when it comes to have a new measure , and the analogy of a new reason . upon the account of these premises it follows , that it is but a weak distinction to affirme some things to be forbidden by god because they are unlawful : and some to be unlawful because they are forbidden . for this last part of the distinction takes in all that is unlawful in the world , and therefore the other is a dead member and may be lopp'd off . so ocham affirmes against the more common sentence of the schooles ( as his manner is ) nullus est actus malus nisi quatenus à deo prohibitus est , & qui non possit fieri bonus si à deo praecipiatur & è converso : every thing is good or bad according as it is commanded or forbidden by god , and no otherwise . for nothing is unlawful antecedently to gods commandement . sin is a transgression of some law , and this law must be made by a superior , and there is no superior but who depends on god , and therefore his law is its measure . there are some things good which god hath not commanded ; but then they are such which he hath commended by counsels , or analogies and proportions . but whatsoever is a sin , is so therefore because it is forbidden , and without such a prohibition , although it might be unreasonable , yet it cannot be criminal or unjust . since therefore all measures of good and evil in the entercourses of men wholly rely upon the law of god , and are consequent to his will , although it can never be that we can have leave to be unjust , or unchast , that is , to doe against a law in being with all its circumstances , yet the law may be so changed that the whole action which was forbidden may become permitted , and innocent , and that which was permitted may become criminal . i instance in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the conjunction of the neerest kindred , which once was lawful and ever since is become criminal . the purpose of this discourse is this , that we look no further for tables of the law of nature , but take in onely those precepts which bind us christians under christ our lawgiver who hath revealed to us all his fathers will. all the laws of christ concerning moral actions are the laws of nature : and all the laws of nature which any wise nation ever reckoned either are taken away by god , or else are commanded by christ. so that christianity is a perfect systeme of all the laws of nature , and of all the will of god , that is , of all the obligatory will ; of all the commandements . in those things where christianity hath not interpos'd , we are left to our natural liberty , or a jus permissivum , a permission , except where we have restrain'd our selves by contract or dedition . rule . the law of nature is the foundation of all laws and the measure of their obligation . for all good laws , and all justice hath the same reasonableness , the same rules and measures , and are therefore good because they are profitable , and are therefore just because they are measured by the common analogies and proportions : and are therefore necessary because they are bound upon us by god mediately or immediately . and therefore cicero defin'd vertue to be perfecta & ad summum perducta natura , or habitus animi naturae modo rationi consentaneus , the perfection of nature , or a habit of mind agreeing to natural reason . but more expressly and full in his third book de legibus : lex est justorum injustorúmque distinctio ad illam antiquissimam & rerum omnium principem expressa naturam , ad quam leges hominum diriguntur , quae supplicio improbos afficiunt , & defendunt & tuentur bonos . a law is the distinction of good and bad , of just and unjust , expressed or fitted to nature , which is the first and the prince of all , and to which humane laws are directed for the punishment of evil doers , and the defence of the good . and it is evident in all the moral precepts of christianity : all which are so agreeable to a mans felicity and state of things to which a man is design'd both here and hereafter , that a man cannot be happy without them : and therefore they all rely upon some prime natural reason , which reason although possibly some or all of it was discovered to us by revelation and the wise proper discourses of the religion , and was not generally known to men before christ , yet the reasons are nothing but consonancies to our state and being , introductive of felicity , perfective of our nature , wise and prudent and noble , and such which abstracting from the rewards hereafter , are infinitely eligible and to be preferred for temporal regards before their contraries . adde to th●s , they are such which some few the wisest of the heathens did teach by natural reason , for ought we know . and there is a proportion of this truth also in all the wise laws of common-wealths . the reasons of which are nothing but the proportions of nature , and the prime propositions of justice , common utility and natural necessity . and therefore supposing that every civil constitution supplies the material part or the instance , every civil law is nothing but a particular of the natural law in respect of its formality , reasonableness and obligation . and all laws of manners are laws of nature : for there can be but one justice , and the same honesty and common utility in the world , and as a particular reason is conteined in the universal , so is the particular profit in the publike , saluti civium prospexit quâ intelligebat contineri suam , said torquatus in cicero , and so it is in laws . in the observation of the laws of nature the good of every society and every private person is compris'd : and there is no other difference in it , but that in every civil constitution there is something superadded ; not to the reasonableness or justice , but it is invested with a body of action and circumstances . jus civile neque in totum à naturali ac gentium jure recedere , neque per omnia ei servire ; adeò ut cùm juri communi aliquid additur vel detrahitur , jus proprium , id est , civile efficiatur , said justinian : the civil law neither does wholly recede from the law of nature and nations , neither does it wholly serve it : for when any thing is added or detracted from the natural law it becomes the civ●l : and another , leges positivae repetunt jus nature quum leges sive pactiones quae sunt jura attingunt utilitatem & scopum naturae ; the positive laws of a common-wealth repeat the law of nature , when laws and covenants doe promote the profit and this design of nature . but from hence it follows that the law of nature is the onely rule and measure of all laws , and superinduc'd laws of god and man are but instances of obedienne in those general precepts of nature : and since the law of christianity contains in it all the law of nature ; and is now the onely law that can oblige us primarily , and others in vertue of it : it is the prime and adequate rule and measure of conscience , and the explication of all its precepts will be a full institution of the conscience : to which purpose that saying of laelius in cicero is very pertinent : viros bonos appellandos esse putamus qui assequuntur quantum homines possunt naturam optimam rectè vivendi ducem . nature is the best guide and measure of living well : and they who exactly observe her measures as far as men can , are to be called good men. rule . the first and greatest band of the law of nature is fear of punishment . i have already spoken of this as it is the act and effect of conscience : here i am to speak of it more abstractedly , and as it self hath effect upon humane actions ; there as it is the minister of the judge : here as it is the sanction of the law , omne malum aut timore aut pudore natura suffudit , said tertullian . fear and shame are the waiters and handmaids of every sin which nature hath provided for it . and indeed fear is the band of all laws . for although there is a pravity in the nature of injustice which natural reason hates , proceeding partly from the deficiency from the perfective end of nature and societies , which is injustice ; partly from the consequent obloquy and disreputation which all wise men and all talking people put upon it ( for they that doe it themselves speak ill of it in others ) yet this is but a little . this is a part of the punishment of the breach of the natural law ; but not strong enough to make a firme obligation . now in all laws there must be some penalty annexed , the fear of which may be able to restrain men from doing against the law : which cannot be unlesse the evil be greater then the benefit or pleasure of the praevarication can be : and therefore it is , that god establishing this law hath appointed a court within us , a severe judge who will not spare , a wise discerner who will not be deceived , an exact remembrancer which never forgets any thing that can doe the greatest mischiefs , a just witness who will not be suborn'd , and is conscious and privy to all that which he is to judge ; and the same also is the executioner of the delinquent and sinning people . the stings of conscience and fear of the divine vengeance , is this evil which naturally restrains us : it is the greatest restraint , because it is the greatest of evils , and it is unavoidable , and it is natural . i will not adde it is lawful to abstain from evil for fear of punishment , but it is necessary , and it is natural , and that is more ; and this is it which epicurus taught , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which although plutarch seems angry at , was well enough spoken by him ; meaning that it is a fear not of temporal discovery and civil punishment which is onely appointed to restrain evil actions , but a fear of those evils whose apprehension god hath made necessary and congenite with the nature of man ; fear of gods displeasure , and the destruction of our nature and felicities relying upon that natural love of our selves and desire of our own preservation , without which a man cannot be suppos'd sufficiently provided with principles of necessary being and providence . there is another kind of fear of punishment , that is , a fear of those auxiliary punishments which princes and republikes have superadded to the breakers of natural laws , which is in some men who are despisers of all the evils which are threatned hereafter : such as was that of thrasymachus in plato . nihil esse melius quàm facere injuriam neque poenas dare , nihil pejus quàm pati nec posse ulcisci ; medio autem modo se habere justitiam , cùm quis nec facit nec patitur , quod ut fiat , esse optabile ; sed nempe imbecillibus quorum proinde interest pacisci aut servare pacta , non autem valentioribus , qui si viri fuerint ac sapuerint , nullatenus pactum de injuria non inferenda accipendave sint inituri . nothing is better then to doe injury without punishment : nothing worse then to suffer mischief and to be able to doe none again . in the midst of these is justice , which neither does injury , nor receives any , which is much to be desired ; but by whom ? by none but by weak people . for the stronger , if they be valiant and wise will never enter into covenants concerning not doing or receiving injury . * according to this doctrine , there should be nothing of it self just or unjust , and if there were , it were not to be regarded , but so long as justice were profitable , and injustice troublesome and dangerous . and therefore strong men or crafty might in many cases be exempt from contracts and from doing justice , and would neither doe right , nor take wrong . against this it is that all wise men in the world doe speak , vos autem nisi ad populares auras inanésque rumores recta facere nescitis ; & relictâ conscientiae virtutísque praestantiâ de alienis praemia sermunculis cogitatis , said boetius in indignation against all those who took accounts of themselves by publike noises not by the testimonies of a just conscience , that is , who fear man but doe not fear god. and to doe good out of fear of punishment ( in this sence ) is to doe good no longer then i am observed , and no longer then i am constrained : from both which because very many men are very often freed , and all men sometimes , there would be no habit , no will , no love of justice in the world ; that is , there would be no vertue of justice , but single actions as it could happen . this would introduce horrid tyrannies , while princes and generals having power in their hands might do all things as they pleased , and have no measure but their own private : and all mens conditions under them would be always precarious and arbitrary , and most commonly intolerable : and therefore this fear is the characterisme of evil persons , oderunt peccare mali formidine poenae . and against such civil laws are made : justis lex non est posita , saith s. paul , the law is not made for the righteous , but for the wicked . if the sons of israel had continued pious as abraham , isaac , and jacob were , the law should not have been given to them as it was upon mount sinai ; but the necessities of men brought a law upon them , and that law a punishment , while good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as zenocrates in laertius said of the philosophers ; they doe it sponte suâ , veterísque dei se more tenentes . for the love of god ; by choice and delight in the actions of vertue they doe excellent things , plúsque ibi boni mores valent quàm alibi bonae leges , as tacitus said of the old germanes . good manners prevail'd more then good laws . thus did the patriarchs , and therefore they needed not a law . vetustissimi mortalium nullâ adhuc malâ libidine , sine pretio , sine scelere , eóque si●● poena & coercitionibus agebant : neque praemiis opus erat , cùm honesta suopte ingenio peterentur : & ubi nihil contra morem cuperent , nihil permetum vetabantur . our forefathers desir'd nothing against honesty and justice and therefore were not forbidden any thing by the instrument of fear . but therefore the civil and positive law is not made for all those men who have other restraints ; that is , for good men who are mov'd by better principles ; but because these things that are better are despis'd by the vitious and the tyrants , oppressors and the impudent , the civil power hath taken a sword to transfixe the criminal and to kill the crime . and therefore epicurus in stobaeus said not amiss : laws were made for wise men , not for fear they should doe ill , but lest they should suffer evil from the unjust . and yet even the wise and the good men have a fear in them which is an instrument of justice and religion ; but it is a fear of god , not of the secular judge , it is a fear that is natural , a fear produc'd from the congenite notices of things , and the fear of doing a base thing ; a fear to be a fool , and an evil person . mi natura dedit leges à sanguine ductas ne possem melior judicis esse metu . said cornelia in propertius : a good man will abstain from all unrighteous things , though he be sure that no man should hear or see any thing of it , that is , though there were no laws , and superinduc'd punishments in republikes : and all this upon the account of such a fear which a good man ought to have ; a fear of being a base person or doing vile things : — imposito tenerae custode puellae nil agis : ingenio quaeque tuenda suo est . siqua metu dempto casta est , ea denique casta est ; quae quia non liceat , non facit , illa facit . that chastity is the noblest which is not constrain'd by spies and severity , by laws and jealousie : when the mind is secretly restrain'd , then the virtue is secur'd . * cicero puts a case to torquatus : si te amicus tuus moriens rogaverit ut haereditatem reddas suae filiae , nec usquam id scripserit , ut scripsit fadius , nec cuiquam dixerit , quid facies ? aruncanus dies and leaves his inheritance to his daughter posthumia , and intrusts his friend torquatus with it , but privately , without witness , without consignation of tables : will torquatus who is a feoffee in private trust restore this to the child when she shall be capable ? yes ; torquatus will , and epicurus will , and yet cicero had scarce a good word for him , whom he hath fondly disgrac'd during all ages of the world , weakly and unjustly : but the account he gives of it is pertinent to the rule : nónne intelligis eò majorem esse vim naturae , quod ipsi vos qui omnia ad vestrum commodum , & ut ipsi dicitis ad voluptatem referatis , tamen ea faciatis quibus appareat , non voluptatem vos , sed officium sequi , plúsque naturam rectam , quàm pravam rationem valere . nature is more prevalent then interest : and sober men though they pretend to doe things for their real advantage and pleasure , yet follow their duty rather then either pleasure or profit , and right nature rather then evil principles . the reason of this is , because nature carries fear and reverence in the retinue of all her laws , and the evils which are consequent to the breach of natural laws are really , and by wise men so understood to be greater mischiefs then the want of profit , or the missing of pleasure , or the feeling the rods and axes of the prince . if there were no more in a crime then the disorder of nature , the very unnaturalness it self were a very great matter , s. basil said well , ad omnia quae descripta à nobis , à deo praecepta sunt , consequenda , naturales ab ipso facultates accepimus . god hath given to virtues , natural organs , or bodily instruments ; as to mercy he appointed bowels , eyes for pity , hands for relief ; and the proper imployment of these is so perfective of a mans condition ( according to their proportion ) that not to employ them according to the purpose of nature is a disease , a natural trouble ; just as it is to trumpet with our mouth which was intended for eating and drinking and gentler breathings . it is punishment enough to doe an unnatural and a base action , it puts our soul and it's faculties from their centre , and the ways of perfection . and this is fully observed by seneca : male de nobis actum erat quòd multa scelera legem & judicem effugiunt , & scripta supplicia , nisi illa naturalia & gravia de praesentibus solverent & in locum patientiae timor cederet . mankind were in an ill state of provisions , if those wickednesses which escape the law and the judge , did not suffer the more grievous inflictions of natural punishment and fear came into the place of patience ; still , fear is the bridle : but it is an honest fear , a fear of god and of natural disorders and inconvenience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as clemens of alexandria calls it a righteousness not produced by laws and the sword , fear and interest , but from the love of god , and something that is within : there is a fear , but it is such a fear as still leaves the love to vertue , and secures it in privacies and enjoynes the habit and constant practice of it : a fear that is complicated with a natural love of our own preservation , and is constant , and measur'd by god , and in the natural limit cannot be extravagant ; a fear that acknowledges gods omniscience , and his omnipresence , and his eternal justice : and this was the sence of that of sophocles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doe nothing basely and secretly ; for times father sees and hears all things , and time will discover it , and truth shall be the daughter of time , and that which is done in secret shall be spoken upon the tops of houses : so both the christian and the heathen are conjoyn'd in the several expressions of the same great truth . this fear is deposited in conscience , and is begotten and kept by this proposition that god is a rewarder of all men according to their works . consequent to this is the love of vertue . rule . the second band of vertue is love , and its proper and consequent deliciousness . this is not wholly natural , but in much of it is empirical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeding from the grace of god , and the experience of the deliciousness and rewards of vertue , and the excellency of a greater hope which does entertain our spirits in the outer courts of pleasant expectations : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as both aristotle and xenocrates did speak . it is the effect of philosophy and religion , of vertuous and severe institutions to doe that for love and without constraint , which fools , and vitious , and weak persons doe for fear of laws . now this , i say , is not natural , that is , although it be agreeable to nature , yet not primarily introduc'd by it , without a tutor , because nature forbids injustice , but does not command justice , but secondarily and by accident and upon supposition of other contingencies . to doe injustice is alwaies a sin but not to doe a justice is not alwaies . for a man may depose the person of a judge , or a trustee , or a delegate ; but they who habitually doe justice , find the rewards of reputation , and the ease of being freed from the torments of an evil conscience which is a delicacy , like the being eased of the horrid gripes of the colick ; and so insensibly grow in love with justice , that they think they love justice for justice sake . ipsa sui merces erat & sine vindice praeda . concerning which it is fit we consider a little least it become the occasion of scruples and nice opinions . antigonus sochaeus an old jew was fam'd for saying , be not servants who serve their lord that they may receive a reward from him ; but be such who serve him without consideration of wages , or recompences , and let the fear of god be upon you : baithus and sadoc his disciples , from whom the sect of the saduces did spring , not well understanding him , took occasion from hence to deny the resurrection and rewards after this life . and indeed such sayings as these are easily abused ; and when some men speak great things , and others beleeve as much of it as they understand , but understand it not all , they make sects and divide their schools , and ignorance and faction keep the doors and sit in the chairs sometimes . it is impossible a man should doe great things , or suffer nobly without consideration of a reward ; and since much of vertue consists in suffering evil things , vertue of her self is not a beatitude , but the way to one . he does things like a fool , who does it for no end : and if he does not choose a good end , he is worse : and vertue herself would in many instances be unreasonable if for no material consideration we should undertake her drudgery : and therefore s. austin said well , sublatis aeternis praemiis & poenis verum staturum à partibus epicuri : sensual pleasures were highly eligible , and not vertuous sufferings , if in this life onely we had hope . but if it be accounted the top of vertue to love vertue for vertues sake , and without intuition of the reward ; many times good men observing that themselves are encouraged by all gods promises to obedience and patience , and that in martyrdome there is no natural or sensitive pleasure , and that it cannot be lov'd for it self , but wholly for its reward , will find themselves put into fear where no fear is , and that a nequam humilitas an unworthy opinion of their duty shall affright their peace and holy confidence . peregrinus the philosopher in a. gellius express'd this love of vertue for it self , thus ; etiamsi dii atque homines ignoraturi forent ; to doe good though neither god nor men should know of it : but as this is impossible in fact , so it is in speculation ; for there were no such thing as vertue , if it were not relative and directed to god or man : but yet the thing which they mean is very good . good men love vertue for vertues sake , that is , they act it and love it , they doe it with so habitual and confirm'd elections and complacency that many times they have no actual intuition to the reward ; they forget this , they are so taken with that ; like a man that chooses a wife upon many considerations , as portion , family , hopes and beauty ; yet when he hath convers'd long with her and finds her amiable and fruitful , obedient and wise : he forgets all other considerations , and loves her person for her own perfections , but will not quit all his other interests . the difference is best understood by variety of motions . some motions cannot be continued unless some agent or other do continually urge them ; but they are violent and unnatural : others are perfective and lov'd , and they will continue and encrease by their own principle if they be not hindred . this is the love of vertue , that is , fear , or it may be hope ; save that hope is a thing between both , and is compounded of both , and is more commendable then fear . but to love vertue for it self , is nothing else , but to love it directly and plainly ; he that loves it onely for the reward , and is not by the reward brought to love the thing , loves not this at all but loves something else : but he that loves it at all , sees good in it , because he finds good by it , and therefore loves it self , now , whatever was the first incentive : and the woodden arch may be taken away when that of marble is concentred . . vir fortis & justus… . in summa voluptate est & periculo suo fruitur , when a good man laies before him the price and redemption of his mortality , the liberty of his country , the safety of his friends , he is hugely pleas'd and delights in , and enjoies his danger . but if he feels not this pleasure , yet without trembling and uncertainty he will dare to die , facere recte piéque contentus ; and if you tell him this reputation which he gets of his citizens will die almost as soon as he shall die ; he answers , all those things are without the nature and consideration of my work : ego ipsum contemplor , hoc esse honestum scio : i look upon the work it self and find it honest , and that 's enough ; meaning secretly ; that though these outward rewards were pared off , yet there are secret pleasures which will follow and stick close to vertue , as the shadow does to the body , and this good men must consider , because they feel it , and that is part of the reward . . they are pleased with the vertue it self , and their soul is as much delighted with it , and as naturally as the eye with beauteous colours , or the throat with unctuous juices , or the tongue with moist sweetnesses , for god hath made vertue proportionable to all the noble ends , and worthy desires of mankind , and the proper instrument of his felicity : and all its beauties , and all its works , and all its effects , and all that for which it can be loved is part of the reward . and therefore to say a man can love vertue for vertues sake and without consideration of the reward , is to say , a man can love vertue without any reason and inducement , without any argument to move his affections . . for there can be but two causes of amability in the world , perfection and usefulness , that beauty and profit ; that in the thing it self , this as it relates to me : now he that saies , a man may love vertue for its own sake without consideration of the reward , saies no more then that a man may love a flower which he never hopes to smell of ; that is , he may admire and commend it , and love to look on it , and just so he may doe to vertue . but if he desires either , it is because it is profitable or useful to him , and hath something that will delight him , it cannot else possibly be desir'd . now to love vertue in the first sence is rather praise then love an act of understanding rather then of the will , and its object is properly the perfections of the flower or the vertue respectively : but when it comes to be desired , that is , lov'd with a relation to my self , it hath for its object other perfections , those things that please , and that delight me , and that is nothing but part of the reward or all of it . the question being thus explicated , it follows , that to love vertue for vertues sake , is so far from being the honour of a good and perfect man , that it is the character of an evil man , if it goes no further . for it amounts to nothing but this that the understanding is convinc'd of the worthiness of it , — video meliora probóque . — it is that which s. paul calls a delighting in the law after the inner man. * but it is a relative , material , practical love of vertue that makes a good man ; and the proper inducement of that is also relative , material and practical . est profecto deus qui quae nos gerimus auditque & videt . bene m●renti , bene profuerit , male merenti par erit : said the comedian , god hath so endeared justice and vertue to us , that he hearing and seeing all things , gives good things to them that doe good things ; but he will be even with the evil man. . lastly , to love vertue for vertues sake , is to love it without consideration of humane rewards , praise of men honours , riches , rest , power , and the like , which indeed are the hinges of most mens actions . cura quid expediat , prior est quàm quid sit honestum , et cum fortuna státque cadítque fides . nec facile invenies multis de millibus unum , virtutem pretium qui putet esse sui . ipse decor recti , facti si praemia desint , non movet , & gratis poenitet esse probum . nil nisi quod prodest charum est . now he that is a good man and loves vertue vertuously , does not love it principally for these secular regards ; but without such low expectations , and without apprehension of the angry sentence of the laws ; but this does not exclude the intuition of the divine reward from having an influence into the most perfect love of vertue ; for this is intrinsecal to the sanction and the nature of the law ; the other is extrinsecal and accidental . the first is such a reward as is the perfection of the work ; for glory is the perfection of grace ; and he that serves god for hope of glory , loves goodness for goodness sake ; for he pursues the interest of goodness that he may be fill'd with goodness ; he serves god here that he may serve him hereafter ; he does it well that he may doe it better ; a little while that he may doe it over again for ever and ever . nothing else can be a loving vertue for vertues sake ; this is the greatest perfection and the most reasonable and practicable sence of doing it . * and if the rewards of vertue were not the great practical inducement of good mens love to goodness , all the promises of the gospel were to no purpose in relation to the faith of good men , and therefore the greatest and the best part of faith it self would be useless : for there is no purpose or end of faith of the promises but to enable our obedience by the credibility and expectation of such promises to doe our duty . now that even good men , even the best men , even all men have an habitual regard to it , besides that it is impossible to be otherwise ( for he that plowes does plow in hope ) and will easily be understood to be so by them who know the causes and nature of things ; it appears also in the instance of as good a man as any story reports of ; even moses who despised to be called the son of pharaohs daughter , because he had an eye to the recompence of reward : and by the instance of all those brave persons whom s. paul enumerates in the eleventh chapter to the hebrews ; who all died in faith not having received the promises ; but they look'd for better , even such as were to come ; and beyond all this ; our blessed lord himself , despis'd shame and endured the cross ; but it was for the glory that was set before him . for it is the first and the greatest article of the gentiles creed , every one that comes to god must beleeve that god is , and that he is a rewarder of them that diligently seek him . the summe is this ; although in nature herself , and in the conscience relating to her , there is a court punitive and a fear of god , yet the expectation of reward is rather put into us , than born with us , and reveal'd , rather then natural ; and therefore the expectation of good is the second band of natural laws , but extrinsecal and adventitious , communicated to us by revelation , and by grace . rule . the imperfection of some provisions in civil laws are supplied by the natural obligation remaining upon persons civilly incapable . 〈…〉 when laws make provision of cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in as many things as they can foresee , or feel , and yet some things will emerge which cannot be foreseen , and some contrary reasons will arise ; many times there is no care taken for some things and some persons by any constitutions of man. here nature as the common parent of all justice and necessary obligations , takes the case into her protection . this happens in many cases : . humane laws give measures of things and persons which fit most men without a sensible error , but some it does not . young persons are at a certain age declar'd capable of making profitable contracts ; at another age of making contracts that are hazardous , and they must stand to them , though they be mischievous . at one age they may marry ; at another they may contract a debt ; at another they may make a testament ; at another they may be punished with capital inflictions . but in some persons the malice is earlier and the wit more pregnant , and the sense of their advantages brisk enough : and therefore the contracts which they can make ; and the actions which they doe , and the part which they choose is really made , or done , or chosen ; but they not bound to stand to it , by the civil law : and yet if they can choose they are naturally obliged . both of them are necessary : the civil law cannot provide but by common measures quos ultrà citráque nequit consistere rectum . all their rules are made by as common a measure as they can , and they are the best rules that have the fewest exceptions : the best carpenters make the fewest chips : but some there must be . but then it is necessary that nature should provide , by single provisions in all the single exceptions ; for it is necessary it should be done , and she onely can doe it . she can doe it because nature hath provided an instructed , a judging and a discerning conscience , and the person that contracts or receives a benefit , can bind himself to man as soon as he can bind himself to god ; because the laws of god bind all our contracts with men . that is , plainly thus , god's laws provide not onely for general cases but also for particular circumstances ; and of every thing god and gods vicegerent , conscience , can take accounts ; and therefore this abundance supplies the others defect ; the perfection of god makes up the breaches of the imperfection of man. which rule is to be understood both of things and persons . for all our duty is onely an obedience to god : and every one that can hope or fear is bound to this obedience ; therefore there can be no gap here : god hath in every thing shut up every person that can use reason , by some instrument or other . and therefore cicero said well , si regnante tarquinio nulla fuisset romae scripta lex de stupris tamen contra illam legem sempiternam sextus tarquinius vim lucretiae tricipitini filiae attulit : erat enim ratio profecta a rerum natura , & ad rectè faciendum impellens , atque à delicto avocans . there was no civil constitution against rapes , but tarquin ought not to have done it ; for there was an eternal law against it . for right reason proceeding from nature drives us on to good and calls us off from evil . that is , he could not but know it was ill , and against reason , and against every thing by which he ought to be governed ; and even to the heathen god was not wanting , but bound these laws upon them by reason , and inclination , and necessity , and fame , and example , and contract , and hope , and fear , and by secret waies which we know not of . he made some inclinations and some reason to become laws , that mankind might not live like beasts and birds of prey : in all cases , and in all times , and to all persons he became a lord and a lawgiver some way or other . young persons of twelve or fourteen years old can be sav'd or damn'd , they can love or hate , they can understand yea and nay , they can doe a good turne or a shrewd , they can lead a blind man right or wrong , they can bear true or false witness : and although the civil laws out of care least their easiness be abused by crafty people , make them secure from it by nulling the contract , that the deceiving person may not reap the harvest of his fraud , yet there are very many cases in which the minor receives advantage , or at least no wrong , and though it was fit he should be secured , it was not fit he should be enabled to doe a mischief to another , ut levamen his , aliis sit onus , as s. paul in a like case , that they be eased and others burdened . for although the other contractor be sufficiently warned to take heed of the minor , yet there may be need in it , or charity , friendship or confidence ; all or any of which if they might be deceived the minor would suffer often , but the other contractor but once . therefore as the civil law secures them from harme , so the law of nature binds them to doe none , but to stand to such contracts in which they have advantage or equality , and in which they were not abus'd . * the time when they come to be oblig'd is the time when they come to the use of reason * when they understand their duty * when a prudent man judges them fit to be contracted with * when they can use fraud to others * when they can consider whether they be bound or no : these are the best marks and signatures of the time , and declare the obligation in all cases where there is no deception evident . . sometimes both parties can contract : but because they doing it without witnesses , may recede from it , either consentigly or against the will of one of them , the positive constitution of man intending to provide against this inconvenience hath cut the civil tie in peeces and refuses to verifie the contract , besides that it cannot legally be proved . in this case nature relieves the oppressed party , and supplies the easiness of the civil band , and strains that hard which the others let loose . and this happens in clandestine contracts : against which in the matter of marriage all christian countries have made severe edicts : but in case they be done , in some places they are pronounced valid , in some places declared null . where they are nulled , nature is defeated in making provisions and the parties are warranted to doe a mischief . for if mauritius and cluviena contract marriage ; and mauritius repent his bargain where shall cluviena be reliev'd ? the law of the church forbids it , and will punish her for doing it if she complains . the civil law takes no notice of it , for it cannot be legally prov'd : and the law of nature is barr'd out , if it be declar'd null ; and then there is nothing left to hold him . it is the case of the church of rome who in the eighth session of the councel of trent declares all clandestine contracts to be null , and their mixtures to be fornication and uncleanness . but they have overacted their zeal against a temporal inconvenience , and burn their house to roast an egge ; they destroy a law of nature by a law of the church ; against the former practices , counsels and resolutions , even of their own church . * for if those contracts are in themselves naturally valid and not forbidden by god , then they cannot rescind them : if they be not naturally valid , since they were alwaies positively forbidden , why were they esteemed valid for so many ages ? for till that councel they were so , but finding that the former prohibitions were not strong enough , they took this course to break them all in pieces : and out of desire to prevent an accidental evil , they made it more ready to be done . for it was before but feared lest they should recede : but yet if they did , they were esteem'd adulterers if they married again : and they themselves knew when they were precontracted ; and therefore stood convicted and pinch'd in their own consciences so long as the old laws remain'd , and men did not receive warrants to break the most sacred bands in the world : but by this nullifying the contract , they have not onely leave to goe off , but are commanded ; and if they be weary of this , they may contract with another , and there is nothing to hinder them , if nature does not . this nullity therefore is a vehement remedy that destroies the patient ; besides that it is against the law of nature . the laws may forbid it to be done ; but if it be , they cannot rescind it ; because the civil constitution is less then the natural , and convenience is less then conscience , and man is infinitely less then god. . some pretend to doe a greater good , and to doe it , break a contract justly made : and if the civil constitution allowes it , the law of nature r●claimes , and releeves the injur'd person . this was the case of the pharisees who denied to releeve their parents out of zeal to fill the treasure of the temple , and thought that their voluntary religion excus'd from their natural duty . the church of rome gives leave to either of the persons who are married solemnly , and contracted rightly to recede from their vow and enter into religion , and declares the marriage separate and broken . here nature calls upon the obliged party , and ought to prevail above any other pretence ; it being first in possession and faster in obligation : and if it be naturally an evil to break a lawful contract made without fraud , and which is in our power to keep ; then it ought not to be done for any good in the world . . hither also are to be reduc'd , obligations by unsolemne stipulations , by command of parents , by intermination of curses , by meer delict amongst persons , against whom lies no civil action , as of servants to their lords , sons to their fathers : concerning which proper accounts are to be given in their own places . here onely they are to be noted in the general observation of cases in which the law of nature hath made an obligation , when the civil power could not , or would not , or did against it . but it is proper to discusse a difficult question which intervenes upon this rule . the case is this ; by the law of nature every man hath power to make a testament of his own goods : but the civil law requires conditions of every testator that the testament shall be ratified by so many witnesses , or else it shall be invalid . sempronius dying leaves caius his heir , and gives but a small portion to his son porcius , but declares this by an unsolemne testament . the like may happen in all donations and actions to which any solemnities of law are required . quest. the question is , whether the estate be due to caius by the law of nature , or is not porcius the son to be releeved by the civil constitution which makes the unsolemne testament to be invalid ? to this it is commonly answer'd , that to make a testament is not a law of nature , but a right onely , which as a man may himself relinquish , so may the publike laws restrain for the publike good : for there being so many frauds in pretended testaments it is necessary that provisions should be made to prevent the infinite evils that may happen . now whatsoever is necessary , is also just ; if the necessity be publike , real , and unavoidable by other means : and if it be just , the publike power hath sufficient authority to restrain any mans right for every mans good . . every sentence of the judge in a clear case that binds in law , does also bind in conscience ; but if the judge of civil actions did know that sempronius really did appoint the stranger caius his heir , yet by the law he were bound to declare for the son porcius , and that the real unsolemne will of sempronius were to be accounted nothing : so that although the law were made to prevent fraud , yet even when there is no fraud , and the judge knowes there is none , yet the unsolemne testament is to be declar'd invalid by the law : which law because it is just , and for a just cause , and by a competent authority , must bind in conscience by the force of the words of s. paul ; let every soul be subject to the higher powers . and therefore if the law be good and the judge just in giving the inheritance from caius to porcius , certainly caius must needs be unjust if he detains it . . and this very thing is consented to in the canons of the church , which are usually fram'd , and ever to be presum'd ( ubì contrarium non constat ) to be more agreeable to the measures of conscience ; and yet in the canon law , a testament fram'd and sign'd in the presence of two witnesses is not good , unless the parish priest be present ; and that no man can lawfully detain a legacy upon the warrant of such a will. . for since every act of man consists of the potestative and elective faculties , if either will be wanting , or power , the act is invalid . it is not therefore enough though the will be manifest and confessed ; for if the man have no power , his will is ineffective . but this opinion though relying upon fair probabilities and great authority , is not to be assented to as it lies , but with great caution and provisions . for a right of nature cannot be taken away by a civil power , intirely , and habitually , but onely quoad exercitium actûs ; the exercise of the act of that right may indeed be impeded for great reasons and to prevent great evils , since therefore the power of making testaments is a natural right , and is wholly suspended in its act to prevent frauds in unsolemne testaments , where the case is evident and no fraud at all , although the civil law is still valid because it being established upon a general cause , though it fails in a particular it does not fail in the general , and therefore still is rate and firme ; yet because it does fail in the particular where that is known , there is a port open for chancery , for considerations of piety , and religion . and therefore although in the case put , porcius who is the natural heir of sempronius , is to take the advantage of the civil law against caius ; yet if sempronius had made an unsolemne testament in behalf of his natural heir , that ought to have stood in the court of conscience . my reason is , because in the law of nature , porcius the son hath as much natural right to inherit , as sempronius the father hath to make a testament ; and therefore although an unsolemne testament shall not be sufficient to interrupt a natural succession , because the rights of nature on either hand are equal ; yet the civil power can restrain his right when there is nothing complicated with it : for his own consent is involved in the publike constitution , and he may consent to the diminution of his own right , when no duty is infringed , that is , in those things where onely his own rights are concerned . when therefore any thing of the law of nature is twisted with the right of nature , there is an obligation past which the civil constitution cannot annull . as if sempronius command his son in an unsolemne testament , in private and without witnesses to give such a legacy to titius his nephew ; although titius cannot challenge it by vertue of that testament , yet the son is bound to pay it by the law of nature : for civil constitutions have effect upon a meer right , but none against a duty of nature : and therefore although the testament of sempronius shall not pass into legal , external , judicial warranty , yet it binds the son , and is valid as to him by the law of nature and conscience . and this was rarely well affirmed by pliny : hoc si jus aspicias , irritum ; si defuncti voluntatem , ratum & firmum est ; mihi autem defuncti voluntas ( vereor quam in partem jurisconsulti quod dicturus sum accipiant ) antiquior jure est . if we regard the civil law such testaments are invalid ; yet if we regard the will of the testator it is firme : but though i know not how the lawyers will take it , yet to me the will of the dead is to be prefer'd before the law : and more fully yet to antonianus ; tu quidem pro certa tua diligentia admones me , codicillos attiliani , qui me ex parte instituit haeredem , pro non scriptis habendos , quia non sunt confirmati testamento , quod jus nec mihi quidem ignotum est , cùm sit iis etiam notum qui nihil aliud sciunt . sed ego propriam quandam legem mihi dixi , ut defunctorum voluntates , etiam si jura deficerent , quasi perfectas tuerer . constat enim codicìllos istos attiliani manuscriptos : licèt ergo non sint confirmati testamento , à me tamen ut confirmati observabuntur . every one that knowes any thing knowes that in law unsolemne testaments are invalid : but i have another law of my own , if i know it was really the will of the dead , i will verifie it though it want the solemnity of law : and this also was affirmed by innocentius , saying , electionem quae juri naturae consentit , licèt non serventur , juris solennitates tenere . cap. quod sicut : de election . and there is great reason and great piety in this sense of the question ; for when a duty is any waies concerned , there is something owing to god which no humane power can or ought to prejudice . for it is in testaments where any duty of any one is engaged , as it is in contracts of marriage to which every one that can choose is capable of being naturally obliged : now the relative of the obligation cannot in humane courts claim either the advantage of an unsolemne testament , or unsolemne and clandestine contract , yet the relative who is oblig'd to duty cannot be so quitted : and therefore the father can oblige a son in duty to perform an unsolemn testament ; and every contracted person is bound to perform privately what the other cannot challenge publikely : and this is not obscurely intimated by the law : l. hac consultissimâ c. detestam . ex imperfecto autem testamento voluntatem tenere defuncti non volumus , nisi inter solos liberos à parentibus utriusque sexus , viz. nisi liberi in sola dividenda haereditate voluntatem habeant patris , saith the gloss. and for the confirmation of all this , it is remarkeable that they who affirme an unsolemne testament to be utterly invalid , and that the law of nature is no remedy in this case , yet affirme that it is of force in the matter of piety ; as in donations to churches , the poor , and pious uses , as appears in imola , ananus , antonius rubeus , covarruvias and others : which concession of theirs could not be reasonable or consistent with their opinion , but that it is made so by the foregoing considerations ; which certainly are the best medium to reconcile duty and prudence , the laws natural and civil , the right of a man with the government of a commonwealth , and to state the question between the two parties who earnestly dispute it to contrary purposes . for although the question is probably disputed on both sides : yet there are no either hand instances in which the solemnity of the law does , and does not oblige respectively : which shewes that the probability is on either hand right and true ; and the thing as it lies in the middle hath nothing certain or resolv'd ; but is true or false as it partakes of differing reasons . now the reason of the whole is ; because the solemnity of law is wholly to be regarded where there is not a bigger obligation ; where god hath not bound , and man hath bound , man is to be obeyed : but where god hath bound directly , there god is to be obeyed whatever be pretended by men : but if god hath onely bound indirectly and collaterally , as if it be a case favourable and pious , there the solemnity of law which is against it , is not to prevail ; but yet is to prevail in the behalf and prosecution of it . thus if a pupil makes a contract in his minority to his ruine , or signal detriment : he is to be releeved by the advantage of the civil law which makes his contract invalid , because the person is declar'd incompetent ; and he may lawfully take his remedy ; and is not bound by the law of nature to verifie it : because he being less naturally capable to contract , the other is by the law of nature bound not to doe him injury , and take unequal advantages when every man hath equal right : and therefore if he does prevaricate the natural law of justice which is equality , he also may lose the privilege which the others action pass'd unto him ; for the civil law declaring that minors shall not be prejudic'd , makes up that justice or equality which nature intends . for the minor with his less portion of understanding , and the defensative and retreat given him by the civil law is made equal to the contractor who is perfect in his natural capacity . equality must be done and had . and this is one way of inferring it . another way is , if the minor receives advantage by the bargain ; then there is equality ; for the want of his natural capacity is supplyed by the advantageous matter , and therefore such contracts are valid though the one of the contractors be legally incapable . but . if the bargain give some advantage on either side , the minor must not take the advantage offer'd him by the civil law to himself , unless he allow to the other his share of advantage in the bargain : for otherwise there is inequality . but . neither one nor the other is to be done , nor the contract to be rescinded if the person was naturally capable , that is , unless it be apparent by the consciousness of his own weakness , or the iniquity and folly of the contract that he was less in nature then the other ; and therefore in this case the civil law rescinding the contract of the minor does declare that he is incapable naturally as well as civilly : and the civil constitution does no way interfere with the natural , but ministers to it ; making the natural instance even with the natural reason : for this being alwaies alike , from the first to the last , the instance growing from imperfection to perfection , must in the progression be defended and supplied and be fitted to the other . but in general ; the rule is true which panormitan affirmes in prosecution of what i have now disputed ; quando jus civile aliquid disponit contrà jus naturae , standum est juri naturae : and in particular to this very instance of unsolemne testaments p. alexander . being asked whether according to the custome that was in the diocess of ostia a will could be valid which was not attested by seven or five witnesses at least , gave in answer , cap. cum esses . de testatales leges à divina lege & sanctorum patrum institutis & à generali ecclesiae consuetudine esse alienas ; & ideo standum esse contra illas juri naturali , secundùm quod in ore duorum aut trium stat omne verbum . which words of his i onely admit so far as they are agreeable to the former measures and limitation . for that a word is true under the test of two or three witnesses is not a prohibitive law or command of nature ; but it was urg'd by our b. saviour to the jews as a thing admitted in their law , and it is agreeable to the law of nature ; but yet not so , but that a greater caution may be in some cases introduc'd by the civil constitution , as i affirm'd above * : viz. when the innocent and equal state of nature to which such simplicity or small duplicate of testimonies were sufficient , becomes chang'd by frauds and artifices of evil men , or new necessities are introduc'd which nature did not foresee and therefore did not provide for , but god hath provided for them by other means , even by a power given to the civil magistrate . lastly , to make up the measures and cautions of this discourse compleat , it is to be added ; that when the civil laws annull an unsolemne contract or testament : it is meant , that such are to be declar'd null when they come into judgement ; not that the action , or translation of any dominion , inheritance or legacy is ipso facto void : and therefore he that is possess'd of any such is not tied to make voluntary restitution , or to reveal the nullity of the donation , but to depart from it , when he is requir'd by law : for he hath the advantage of a natural right or power in the donour , and that being first must stand till it be rescinded by a competent power ; for the whole question being but probable on either side , the possessour or the donee hath the advantage till a stronger then he comes and takes away that in which he trusted . rule . sins against the laws of nature are greater or less , not by that proportion , but by the greatness of the matter , and the evil consequent , or the malice of the sinner . this rule is intended to remedy a great error that is in the world and prevails very much to the abuse of mens perswasions in many cases of conscience ; viz. that all sins which are unnatural are the worst : and to be a sin against nature is the highest aggravation of it in the world : which if it were true in thesi , yet because when it comes to be reduc'd to practice it is wrap'd up in uncertain notices , it ought to be more warily handled . for when men have first laid huge loads of declamations upon all natural rights , and natural wrongs , and then endeavour'd to draw forth a collective body of natural laws , and they have done it by chance or as they please , they have put it within their own powers to make what things they list as execrable as murder or blasphemy ; without any other reason , but that they have called them unnatural sins . concerning which these things are considerable : . all sins against nature are no more the most detestable then all sins against god : because if the kind of sins , or the general reason or object of its irregularity were all that were considerable in this , nothing could be the aggravation of a sin more then this , that it were against god. now because all sins are against god , and yet amongst them there is difference , the greatness of this appellative is not the onely thing that is considerable . but this is , that as all sins are against god , so all are against nature , some way or other : and the reason that concludes against every sin is that reason that is common to all wise men ; and therefore it must be also natural : i doe not mean , taught us without the help of revelation or institution , but such as all men when they are taught , find to be really , and in the nature of things so constituted , to be reasonable . all voluntary pollutions are sins against nature ; because they are satisfactions of lust in waies otherwise then nature intended : but they are not all of them worse then adultery or fornication . for although all such pollutions are besides natures provisions and order : yet some of them are more single evils then fornication ; which although it be against nature too , because it dishonours the body , yet it is by name forbidden in the commandement , which some of the others are not , but come in by consequence and attendance : and fornication includes the crime of two , which the other does not alwaies ; and it is acted with more vile circumstances and follies , and loss of time , and other foul appendages . it is said to be against nature to approach a woman during her natural separations . but if it be a sin ( which i shall consider in its due place ) yet it is of the smallest consequence and malignity ; so that for a sin to be against nature , does onely denote its material part , or the body of it ; but does not alwaies superinfuse a venome and special malignity , or greatness of crime into it , above other sins . but it is according as the instance is . * every sin against the duty we owe to our parents is unnatural : but they have their heightnings and diminutions from other accounts , and in this they have variety . * and it is observable that there were some laws made concerning some of these and the like instances in the judicial law of moses : but none in the moral : and therefore that the irregularity in some of these cases though it hath met with a foul appellative , yet is to be estimated by more certain proportions then such casual appellations . . the breach of a commandement is a surer rule to judge of sins then the doing against a natural reason . for there are many things which are unreasonable which are not unlawful : and some things which are in some circumstances reasonable , but yet in the law forbidden and irregular : such are all those things which are permitted for the hardness of our hearts . so was polygamy to the patriarchs , and to the jewes . so is the breach of laws by an universal deficiency of the people ; which though it be infinitely unlawful , yet for the unreasonableness in punishing all , it becomes permitted to all . therefore to estimate the goodness or badness of an action by its being reasonable or unreasonable is infinitely fallacious , unless we take in other measures . it is unreasonable that a man should marry when he is fourscore yeers old , but it is not unlawful . it is unreasonable for an old man to marry a young maiden , but i find no sin in it . nothing is more against nature then to marry june and december ; and it is unnatural to make productions by the mixture of an horse and an ass ; and yet it is done without scruple . but in these and the like cases , the commandement and nothing else is the measure of right and wrong . . when the measure of the commandement is observed , the degree of the sin is not to be deriv'd from the greatness nor smalness of its unreasonableness in its own nature , nor yet by its contradicting a prime or a secondary reason . the reason of the first is , because there are no degrees of reason in the nature of things . reason is an indivisible thing , simple as the understanding ; and it onely receives increase by numbers , or by complication with matter and relations . it is as unreasonable to think a thought against god , as to kill a man. it is as unreasonable and unnatural to speak against experience , as against a necessary proposition : against a truth in mathematicks , as against a truth in scripture ; and in the proper natural reason of things there can be no difference in degrees , for a truth increases not , neither can it decrease . * the reason of the second is , because that a reason is prime or secondary is accidental to the case of conscience , or to the efficacy of its persuasion . for before contracts were made or dominions distinguish'd , it was a prime truth that such things as every one seiz'd on were his own by the priority of title . it was a secondary truth , that every one was to be permitted to his right for which he hath contracted , and which is in his possession . now these reasons are prime or consequent according to the state of things to which they are fitted , but the reason from thence receives no increment , nor the fact any alteration . and this is also true whether the reason be known to us with or without a teacher . for the highest truths of god are such as are communicated by revelation ; and it is all one whether god teaches us by nature or by grace , by discourse or by experience . there is this onely difference , that in such truths which are taught , some men can have an excuse because all are not alike instructed in them ; but in those things which are borne with us , or are consented to as soon as spoken , it cannot be supposed but all men ( that are not fools ) know them ; and therefore they can have no pretence of ignorance in such cases : so that sins against prime or secondary truths , against truths original or consequent truths born or taught doe not differ in the nature of the things , but may cause an accidentall difference in the person , and may take from him the excuse of ignorance , and so make the man more sinful , but not the action in it self and in its own nature worse . rule . actions which are forbidden by the law of nature either for defect of power , or for the incapacity of the matter , are not onely unlawful but also void . this is true in contracts , and acts of donation , in vowes and dedition , and all rely upon the same reason . he that cannot give , and he that cannot be given cannot contract or be contracted with . titius intends to marry cornelia's servant , because he desires to have children , and to live comfortably with the wife of his youth . he does so ; and in their first access he finds her whom he thought to be a woman , to be an eunuch ; and therefore not a person capable of making such a contract : she did ill in contracting , but she hath done nothing at all besides that ill , for the contract is void by the incapacity of the person . upon this account the lawyers amongst the causes of the nullities of marriage reckon error personae , the mistake of the person ; though certainly this is not to be extended beyond the meer incapacities of nature , if we speak of natural nullities . thus if i contract with millenia whom i suppose to be a lady , and she proves to be a servant , or of mean extraction , though if she did deceive me she did ill in it ; yet if she could naturally verifie that contract , that is , doe all the offices of a wife , the contract is not naturally void ; whether it be void upon a civil account is not here to be enquired : but by the law of nature it is void , onely if by nature it cannot be consummate . for by a civil inconvenience or mistake the contracts of nature cannot be naturally invalid ; because that is after nature and of another consideration , and of a different matter . for that a mans wife should be rich , or free , is no more of the necessity of the contract of marriage , then it is that she should be good natur'd , or healthful : with this onely difference , that if a man contracts upon certain conditions , the contract is void if the conditions be not verified ; and for those things which are present and actual he can contract , but not for what is future , contingent and potential . a man may contract with a maiden to take her for his wife if she be free , or if she have such a portion ; but not upon condition that she shall be healthful for seven years . because whatever condition can be stipulated for must be actual before consummation of the marriage : afterwards it is for better or worse : the want of any such condition is not so great an evil to the man as it is to the woman to be left after she is dishonour'd . so that if it be a thing which can be contracted for , and be actually contracted for , in the destitution of the condition the contract is void . but if there be no such express stipulation made , there is nothing can be made a nullity by nature , but that which is a natural incapacity : and therefore if a gentleman contracts with a slave whom he thinks to be a free woman , with a bastard whom he thinks to be legitimate , with a begger whom he thinks to be a great heiress , the contract is naturally valid ; because there is in it all the natural capacity ; if she be a woman , if she can be a wife , and can be his , there is no more requir'd to a verification of the contract in the law of nature . by the way i desire to be observed that to separate or disannull a contract is not the same thing with declaring it to be null of it self or from the beginning . the reason why i insert this here is lest the explication of the rule seem infirme upon the account of other instances : for if a man marries a woman whom he took for a maid and she proves not to be so , by the mosaick law she was to be separated by death or divorce : but this is not a nullity : but a divorce may be for that cause which was in being before the marriage as well as for the same reason after . the other natural cause of invalidity is when the contract is made by him who had no power naturally to make it . this happens in case of precontracts . spurius fescennius woes a greek virgin , and obtaining her consent contracts himself to her , and promises to marry her within a certain limited time . but before the expiration of that time publius niger dies , and leave his widow young and rich and noble ; which advantages fescennius observing , growes in love with them and in a short time quits his pretty greek , and marries the rich roman lady . but being troubled in conscience about the fact inquires what he hath done , and what he ought to doe : and he was answer'd thus , if he was married to the greek , he must return to her if she will receive him , and quit his new lady ; because he was not a person capable to contract with her being married to another : a dead man may as well marry as that an husband can marry to another , and quit that which had possess'd all his former power . for in all moral actions there must be a substantial , potestative principle that must have a proportion'd power to the effect ; a thing cannot be done without a cause and principle in morality , any more then in nature . if a woman goes about to consecrate the holy sacrament , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is an ineffective hand , she sins for attempting it , and cannot doe it afterwards ; and it were wiser and truer if men would think the same thing of their giving baptisme , unless they will confess that to baptize children is a meer natural and secular action to which natural powers are sufficient ; or that women have received spiritual powers to doe it ; and that whether a priest , or a woman does it is no difference , but matter of order onely . if an effect be spiritu●● , the agent must be so too , if the effect be gracious and precarious , so must t●● active cause ; thus it is in contracts , and donations , which cannot be done without the power of him that does it . but he who hath already given away his power , hath none to act withall : he cannot doe one action twice . but this is to be understood onely after the actual cession of the power and active principle ; not after promises but after possession . therefore if fescennius was onely contracted or promised for the future though he sin'd grievously in afterwards contracting with the other , yet it is valid . for a promise take● not away our dominion in a thing , but obliges us to use it in a certain manner ▪ bartolus appoints his cosen ancharanus to be his proctor at a synod , and promises that he will not revoke the deputation : but afterwards does ; he is a breaker of promise ; but the revocation is good . so it is in testaments , and so in promises . for if after promise we have no right in the thing which we have promis'd , then we have no power to performe it ; but if we have a right , then the after act is valid , because it hath a natural potestative cause ; but if the power be past from us , as if fescennius were married to the greek , he had not himself to give ; for as he in the comedy said of servants . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the man hath not power over his own body , but the master hath ; so hath the wife over the husband , and therefore he hath nothing now to give , and if he does , he does nothing ; the man loses his honesty , but the wife does not lose her right . but of the instance i am to speak in its own place . here onely i am to consider the general rule and its reason . rule . when an act is forbidden by the law of nature for the turpitude and undecency that it hath in the matter of the action , the act is also void when the turpitude remains or hath a perpetual cause . he that contracts a marriage with his fathers wife , or any marriage , in which every illicite act is a new sin , hath not onely sin'd in making the contract , but the marriage is void by the law of nature ; and the reason is , because no man can bind himself to sin ; so that here also there is a defect of power : no man can bind himself against god ; and the law of nature whose prime rule is to doe good and to eschew evil cannot verifie an act which prevaricates her greatest principle . nature cannot give leave to sin against nature ; it were a contradiction : for then the same thing should be according to nature and not according ; and this is expressly affirm'd in the law ; quod leges prohibent , si perpetuam causam servaturum est , cessat obligatio : ut si sororem sibi nupturam aliquis stipuletur . he that promises to marry his sister is not bound to verifie it , and if he have done it he is bound to quit her , because every act of conjunction with her is incestuous , and a state of sin cannot be consented to , nor verified by nature who is an essential enemy to it . this is to be understood onely in things forbidden by the law of nature , the eternal law of god , or his positive temporary law ; but is not true in things forbidden onely by men : the reason of them both is , because no man hath power to contract against a divine law : but if he have contracted against a humane law ; his contract is established by a divine law , and is greater then the humane ; where the divine does not intervene by some collateral interest . the law of the church of rome forbids some persons to contract marriage ; and yet if they doe the contract is valid ; because the persons being naturally or by divine law capable of contracting , they onely sin'd who entred against law or leave , but they sin'd then onely ; for the after actions being no sins , cannot be invalidated . and yet if the contract be made against a divine law , it is not invalid , unless the divine law have a perpetual influence upon the state , or renewed actions . if a jew did buy and sell upon the sabbath he sin'd against a divine law ; but his contract is valid . he that contracts with a woman of fornicatitions and lies with her for a price , hath sin'd in so doing , but is bound to pay her the price of her lust : because nothing here is against the divine law but the fornication ; but the contract being extrinsecal to the nature of the sin , is not made null by that sin : but that which is intrinsecally evil , is for ever so , and therefore must be broken in pieces . in all other cases , whatsoever is forbidden by the law of nature is a sin if it be done , but it is valid and effective to all purposes of that law . it is against the law of nature to take a great price for a trifle , but if it be contracted for it must be paid . if a theef makes me promise to pay him l. the next day ; though he sin'd against a natural law in doing me that violence , and exacting of me that promise , yet the stipulation must stand . the summe is this ; where ever there is power , and will , and in the permanent effect consonancy to the prime measures of nature , there the actions are valid , though they entred at the wrong door . but , he that wants power , let his will be never so strong , it effects nothing without : it is just like the king that commanded the waves of the sea not to come to the foot of his chair ; they came for all his will to the contrary . he that wants will , wants also an integral part of the constitution of the act , and does nothing . but when he hath a natural and legal power , and an effective will , yet if the whole state or the after-actions dwell in sin , it cannot be permitted by nature , but must be turned out of doors . rule . the law of nature can be dispensed with , by the divine power . i am willing publikely to acknowledge that i was alwaies since i understood it , a very great enemy to all those questions of the school which inquire into the power of god : as whether by gods absolute power a body can be in two places : whether god can give leave to a man to sin : and very many there are of them to as little purpose . but yet here i am willing to speak in the like manner of expression , because the consequent and effect of it goes not to a direct inquiry concerning the divine power , for it intends to remonstrate that because gods does actually dispense in his own law , this prime law of god , or the law of nature is nothing else but the express and declar'd will of god in matters proportionable to right reason and the nature of man. but in order to the present inquiry ; it is to be observed that gods dispensation is otherwise then mans dispensation ; . god is the supreme lawgiver , and hath immediate power and influence over laws , and can cancell these , and impose those , new or old as he please . by this power it is that he can relaxe to particular persons their personal obligation quoad hic & nunc & sic ; and if he does , the law still remaining in its force and power to other persons and in other cases , this is properly dispensation . . god is the supreme lord , and can transfer dominions and take away kingdomes , and give them to whom he please ; and when he makes such changes , if he commands any one to be his minister in such translations , he does legitimate all those violences by which those changes are to be effected : and this also is a dispensation ; but improperly . . god also is the supreme judge , and can punish and exauthorate whom he please , and substitute others in their room ; and when he does so by command and express declaration of his will ; then also he dispenses in those obligations of justice , or obedience , or duty respectively , by which the successor or substitute , or minister was hindred from doing that which before the command was a sin , but now is none : and this also is another manner of dispensation . some doctors of the law are resolved to call nothing dispensation , but the first of these : and the other under another name shall signifie the same thing ; but say they , he onely dispenses who does take off the obligation directly , by his legislative power without using his judicative and potestative , he who does it as an act of direct jurisdiction , not as a lord , or a judge , but as a lawgiver : now say they , god does never as a lawgiver cancel or abrogate any law of nature : but as a lord he transfers rights , and as a judge he may use what instruments he please in executing his sentence , and so by subtracting or changing the matter of the laws of nature , he changes the whole action . to these things i make this reply . . that this is doing the same thing under another manner of speaking , for when it is inquired whether the law of nature is dispensable ; the meaning is , whether or no that which is forbidden by the law of nature may in certain cases be done without sin : but we mean not to enquire whether or no this change of actions from unlawful to lawful be that which the lawyers in their words of art and as they define it call dispensation : for in matters of conscience , it is pedantry to dispute concerning the formes and termes of art : which men to make their nothings seem learning dress up into order and methods , like the dressings and paintings of people that have no beauty of their own : but here the inquiry is and ought to be more material in order to practice and cases of conscience . for if i may by god be permitted to do that , which by the law of nature i am not permitted , then i am dispensed with in the law of nature , that is , a leave is given to me to doe what otherwise i might not . . that the doing of this by any of the forenamed instruments or waies is a dispensation and so really to be called , appears in the instances of all laws . for if it be pretended that the pope can dispense in the matter of vowes , or a prince in the matter of mariages ; which are rate and firm by the law of nature ; he cannot doe it by direct jurisdiction or by annulling the law which is greater then either king or bishop : for when a dispensation is given in these instances , it is not given but when there is cause : and when there is cause the matter is chang'd ; and though the law remains , yet in a changed matter the obligation is taken off ; and this is that which all the world calls dispensation , and so it is in the present question ; when god changes the matter or the case is pityable , or some greater end of god is to be served , that is , when there is cause , god dispenses , that is , takes off the obligation . here onely is the difference , . in divine dispensations god makes the cause ; for his laws are so wise , so prudent , so fitted for all needs and persons and all cases that there is no def●illance or new arising case which god did not foresee : but because he hath ends of providence , of justice , of goodness or power to serve , he often introduces new causes of things , and then he gives leave to men to finish his designes by instruments which without such leave would be unlawful . but in humane dispensations the cause is prepared before hand , not by the lawgiver , but by accident and unavoidable defect : for without cause dispensations are not to be granted ; but in both the dispensation is not without the changing of the matter , that is , without altering the case . god does not give leave to any man to break a natural law , as long as he keeps that natural law in its own force and reason ; and neither does a prince or bishop give leave to any subject to break any of his laws when there is no need ; for the first would be a contradiction , and the second a plain ruine of his power , and a contempt to his lawes : therefore in the summe of affairs it is all one ; and because actions generally forbidden by the law of nature may by god be commanded to be done , and then are made lawful by a temporary command , which he made unlawful by nature or first sanction ; this is a direct dispensing with single persons in the law of nature . and to say it is not a dispensation , because god does not doe it by an act of simple jurisdiction , but by the intertexture of his dominative and judicial power , is nothing but to say that god having made a law agreeable to reason , will not doe against that reason which himself made , till he introduces a higher , or another . for while all things remain as was foreseen or intended in the law , both divine and humane laws are indispensable , that is , neither god in his providence , nor men in the administration of justice and government doe at all relaxe their law . if it be said , a king can doe it by his absolute power , though it be unjust : i confess this god cannot doe , because he can doe no wrong : but if god does it , his very doing it makes it just : and this a king cannot doe . but if the question be of matter of power , abstracting from considerations of just or unjust ; there is no pe●adventure but god can doe in his own law , as much as any prince can doe in his . when the matter is chang'd , the divine law is as changable as the humane , with this onely difference , that to change the matter of a divine natural law , is like the changing of the order of nature ; sometimes it is done by miracle ▪ and so is the law also chang'd , by extraordinary dispensation ; but this although it can happen as often as god please , yet it does happen but seldome as a miracle ; but in humane laws it can and does often happen , and therefore they are to be dispensed with frequently : and sometimes the case can so wholly alter , and the face of things be so intirely new , and the inconvenience so intolerable that the whole law must pass away into desuetude and nullity ; which can never happen in the divine natural law ; because the reason of it is as eternal as nature herself ; and can onely be interrupted by rare contingencies of gods procuring , as the order of nature is by miracle ; but will revert , because nature will return into her own channel , and her laws into their proper obligation . . but now to the matter of fact that god hath dispensed not onely by subtraction or alteration of the matter , but by direct jurisdiction , that is , as he is a judge , and a lord , and a lawgiver even in all the waies in which dispensations can be made appears in several instances . . that the marriage of one man and one woman is by the law of nature , appears by the institution of marriage , and by christs revocation of it to the first sanction . it was so from the beginning : and if any thing be a law of nature , that is one by the consent of all men : and yet moses permitted divorces , and god and moses his servant permitted polygamy when there was no necessity , no change of the matter or of case , but only that men had a mind to it . for if the conjunction of male and female was established in singulari conjugio at the first , when there might be a greater necessity of multiplying wives for the peopling the world , then as the world grew more populous the necessity could less be pretended ; therefore this must be an act of pure jurisdiction : the causes of exception or dispensation grew less when the dispensation was more frequent , and therefore it was onely a direct act of jurisdiction . though i confess that to distinguish dominion from jurisdiction , and the power of a judge from that of a lawgiver , i mean when both are supreme , and the power of a lord from them both , is a distinction without real difference : for as he is our lord he gives us laws and judges us by those laws : and therefore nothing is material in this inquiry , but whether the action can pass from unlawful to lawful ; though because the lawyers and other schools of learning use to speak their shibboleth , i thought it not amiss to endeavour to be understood by them in their own way . so again , that brother and sister should not marry is suppos'd to be a law of nature : but yet god dispens'd with it in the case of cain and his sister : and this he did as a lord or as a lawgiver ; he made it necessary to be so , and yet it was not necessary he should make it so ; for he could have created twenty men and twenty women as well as one : but that which is incest in others was not so in him ; but there was no signal act of dominion or of judicature in this , but it was the act of a free agent ; and done because god would doe so ; whether this be jurisdiction or dominion , let who can determine . . but in some things god did dispense by changing the matter , using that which men are pleas'd to call the right of dominion . thus god did dispense with abraham in the matter of the sixt commandement ; god commanded him to kill his son , and he obeyed , that is , resolved to doe it , and will'd that , which in others would be wilful murder . now god was lord of isaac's life , and might take it away himself , and therefore it was just : but when he gave abraham command to doe it , he did not doe it but by dispensing with him , in that commandement : it is true that god by his dominion made the cause for the dispensation ; but yet it was a direct dispensation ; and it is just as if god should by his dominion resolve to take away the lives of the men in a whole nation , and should give leave to all mankinde to kill all that people as fast as they could meet them , or when they had a minde to it : and this was the case of the sons of israel , who had leave to kill the canaanites and their neighbours . god dispensed with them in the matter of the sixth and eighth commandements : for it is not enough to say , that god as lord of lives , and fortunes , had devested them of their rights , and permitted them to others : for that is not enough , that god as lord hath taken away the lives and liberties and possessions of any man , or community of men : for that act of dominion is not enough to warrant any man to execute the divine decree ; nay though god hath decreed and declar'd it concerning a crime that it shall be capital , yet a man must have more then this to make it lawful to put that man to death . he must be a minister of the divine jurisdiction ; he must have a power intrusted to him from god , and a commission to execute the divine sentence ; and from hence it follows undeniably , that since the delegate power is a delegate jurisdiction and without this a man may not put a capital offender to death ; that therefore the supreme power from whence the delegation is commissionated is also a power of jurisdiction ; and therefore if the words of their own art are true , this leave given to doe that which without that leave were a sin against the law of nature , is properly and truly a dispensation . . the third way of dispensing is by applying the power of a judge to a certain person or community , and by way of punishment to take from him what cannot be taken from him but by a superior power , or by the supreme ; thus we are commanded by the law of nature to give nourishment and to make provisions for our children ; but if children prove rebellious and unnatural ; god can command us to neglect that duty , and to expose them to the contingencies of fortune . it is by the law of nature commanded to us to love and honour our parents ; to be loving and kind to our children : but if parents inticed their children to idolatry , their children might lay their hands upon them and stone them to death . * it is a command and a prime rule of the law of nature that we should doe as we would be done to : but even in this original rule and great sanction god did dispense with the israelites , for they might not exact upon one another by usury : but to strangers they might ; what they hated to have done to themselves they were willing and expressly permitted to doe to others . in these and the like cases , although an act of dominion or judgement might intervene , yet that 's not enough to warrant the irregular action ; there must be an act of jurisdiction besides , that is , if god commands it or by express declaration warrants it , then it may be done . thus god as a judge and being angry with david intended to punish him by suffering his concubines to be humbled by his son in the face of all israel , but though he did it justly ; yet because absalom had no command or warrant to doe what god threatned he was criminal . but jeroboam and jehu had commissions for what they did , though of it self it was otherwise violent , unjust , rebellious and unnatural , and therefore did need the same authority to legitimate it , by which it became unlawful . god often punishes a prince by the rebellion of his subjects god is just in doing it ; but he hates the instruments , and will punish them with a fearful destruction unless they doe repent , in this case nothing can warrant the subjects to strike , but an express command of god. thus i conceive the thing it self is clear and certain ; but for the extension of this , the case is yet in question , and it is much disputed amongst them that admit this rule in any sense , how many laws of nature can be dispensed with : for if all , then the consequents will be intolerable ; if not all , by what are they separated since they all seem to be established by the bands of eternal reason . * some say that the precepts of the second table are dispensable , but not the first ; but that is uncertain , or rather certainly false ; for if god did please he might be worshipped by the interposition of an image ; or if he essentially should hate that as indeed in very many periods of the world he hath severely forbidden it ; yet the second commandement and the fourth have suffer'd alteration and in some parts of them are exstinguished . * others say that the negative precepts are indispensable ; but not the affirmative . but this is not true ; not onely because every negative is complicated with an affirmative ; and every affirmative hath a negative in the armes of it , but because all the precepts of the second table , the first onely excepted , are negative ; and yet god can dispense with all of them as i have already prov'd . but though it be hard to tell how far this dispensation and oeconomy can reach , and to what particulars it can extend , because gods waies are unsearchable , and his power not to be understood by us ; yet since our blessed saviour hath made up a perfect systeme of the natural law , and hath obtained to himself an everlasting kingdome , so that his law must last as long as the world lasts , and by it god will governe mankinde for ever ; by the eternal reasonableness and proportions of this law we can tell what is indispensable and what not : and the measure by which alone we can guess at it is this , every matter from whence the ratio debiti , or cause of the obligation can be taken is dispensable . now because god is supreme over all his creatures , and can change all their affairs , and can also choose the manner of his own worship , therefore in these things he can dispense . but in that essential duty which his creatures owe to him the case is different ; for though god can exact more or fewer instances of affirmative duty , these or others , yet there cannot be an alteration of the main relation ; and of the intrinsick duty , and the intercourse of the soul with god in the matter of the principal affections there can be no dispensation . it is eternally and indispensably necessary that we love god : and it were a contradiction that either god should command us to hate him , or that we could obey him if he did . for obedience is love ; and therefore if we obey'd god commanding us to hate him , we should love him in hating him , and obey him by our disobedience . now if it be inquir'd to what purposes of conscience all this inquiry can minister ; the answer to the inquiry will reduce it to practice ; for the proper corollaries of this determination of the question are these . . that our duty to god is supreme ; it is onely due to him ; it cannot be lessen'd , and ought not upon any pretence to be extinguished ; because his will is the onely measure of our obedience ; and whatsoever is in nature , is so holy for god and for gods service , that it ought to bend , and decline from its own inclination to all the compliances in the world which can please god. our reason , our nature , our affections , our interest , our piety , our religion are and ought to be gods subjects perfectly ; and that which they desire , and that which we doe , hath in it no good , no worthiness but what it derives from the divine law and will. . that in the sanction of the divine laws the reason obliges more then the letter : for since the change of the reason is the ground of all mutation and dispensation in laws , it is certain that the reason and the authority , that in the thing , this in god , are the soul and the spirit of the law : and though this must not be used so as to neglect the law when we fancy a reason , yet when the letter and the reason are in opposition , this is to be preferr'd before that . if the reason ceases it is not enough of warrant to neglect the law ; unless a contrary reason arises , and that god cannot be served by obedience in that instance , but when the case is not onely otherwise but contrary to what it was before ; let the design of god be so observ'd as that the letter be obeyed in that analogy and proportion . it is a natural law that we should not deceive our neighbour : because his interest and right is equal to any mans else : but if god have commanded me to kill him , and i cannot by force get him into my hand , i may deceive him whom god hath commanded me to kill ; if without such a snare i cannot obey the command of god. but this is but seldom practicable , because the reasons in all natural laws are so fixt and twisted with the accidents of every mans life , that they cannot alter but by miracle , or by an express command of god ; and therefore we must in the use of this rule , wholly attend upon the express voice of god. . it hence also will follow , that if an angel from heaven , or any prophet , or dreamer of dreams , any teacher and pretendedly illuminate person shall teach or perswade to any act against any natural law , that is , against any thing which is so reasonable and necessary that it is bound upon our natures by the spirit of god and the light of our reason , he is not to be heard : for until god changes his own establishments , and turns the order of things into new methods & dispositions , the natural obligations are sacred & inviolable . . from the former discourses it will follow , that the holy scriptures of the new testament are the light of our eyes , and the intire guide of our consciences in all our great lines of duty ; because there our blessed lord hath perfectly registred all the natural and essential obligations of men to god and to one another : and that in these things no man can or ought to be prejudic'd ; in these things no man is to have a fear , but to act with confidence and diligence : and that concerning the event of these things no man is to have any jealousies ; because since all the precepts of christ are perfective of our nature , they are instruments of all that felicity of which we can be capable , and by these we shall receive all the good we can hope for : and that , since god hath by his holy son declar'd this will of his to be lasting , and never more to be changed by any succeeding law-giver , we must rest here , and know that no power less then god can change any thing of this , and that by this law we shall stand or fall in the eternal scrutiny . rule x. the law of nature cannot be dispensed with by any humane power . the reason is , . because nature and her laws have both the same author , and are relative to each other ; and these as necessary to the support and improvement of humane nature , as nourishment to the support of humane bodies : and as no man can create new appetites , or make hay or stones to be our nourishment ; so neither can he make that our nature should be maintain'd in its well-being without these laws . . the laws of nature being bound upon us by the law of god , cannot be dispensed withall , unless by a power equal or the same , or superior to that which made the sanction : but that cannot be at all ; therefore neither can they be dispensed with at all , unless it be by god himself . . natural laws are all the dictates of natural reason ; and he that dispenses with the law , must have power to alter the reason : which because it can never be done but by superinducing something upon nature greater then her own natural need , and none can doe this but god , therefore none but he can dispense . but because wise men have publikely said it , per jus gentium & civile aliquid detrahitur de jure naturali , by the law of nations and the civil laws something may be diminished from the law of nature ; it is to be considered what truth they could signifie by those words : for unless by some instances of case they had seen it lawfull , it is not to be suppos'd it could have been by so wise persons made sacred . but the following measures are its limit . . whatsoever is forbidden by the natural law cannot be permitted by the civil ; because where the highest power hath interpos'd , there the inferior and subordinate hath no authority : for all it hath being from the superior , it cannot be suppos'd it can prejudice that from whence it hath all its being ; for if it could be otherwise , then either the inferior must be above the supreme , or the supreme must submit it self to what is under it . . whatsoever is commanded by the law of nature cannot be forbidden by the civil law ; for god who is here the law-giver is to be heard ; and he sets up no authority against himself , nor gives any man leave to disobey him . these relie upon the same reasons , and are describ'd above . . that which the law of nature hath permitted , and no more , may be made up into a civil law , or it may be forbidden , according to that rule in the law , quod licitum est ex superveniente causa mutatur , that which is onely lawful by a supervening cause may be chang'd . for rights are before laws in time and nature ; and are onely such licences as are left when there are no laws . commands and prohibitions of nature not being the matter of civil laws , unless it be by way of corroboration ; there can no laws be made in a natural matter unless there be restraints or continued permissions of their first rights . for that which in morality we call indifferent , in nature we call a right : that is , something that is permitted me to doe or to use as i see cause for , is a thing upon which no restraint is made ; that is , there is no law concerning it : but therefore the civil law may restrain it , because the liberty and its use may doe mischief , and there is no law hinders it to be dispos'd by men . for if i may by my private power or interest use any of it or deny my self the use of it , much more may the civil power doe it . i might not doe it my self , if any law of god had forbidden me ; but if no law of god hath forbidden , what can hinder but that the civil power may order it ? such are natural liberty , community , powers of revenge , of taking any thing , of killing any man that injures me . . that which is confirm'd by the law of nature , may by the civil power be altered and dispensed with : which happens in two cases . . when the obligation supposes a foregoing act of the will , and is arbitrary in one of the terms of relation . titius owes l. to caius ; and by the essential or natural laws of justice is bound to pay him : but because this supposes a private right in caius , upon whom there is no restraint but he may use it , or let it alone ; therefore caius being at his liberty may refuse to use his power of demanding the money of titius , and forgive it him ; and if he doe , titius , although bound by the natural law to pay him , is by the private power of caius dispensed with . because in obligations as in arguments , if there be one leg that can fail , the conclusion is infirm . if one part can be loosed , the continuity of the whole is dissolved . . the other case is like this , when the obligation is upon a condition , if the condition of it self fails or be annulled by any just power or interest , the obligation which was introduc'd by the law of nature can be rescinded or dispensed with : for nature binds and loses according to the capacity of the things . it passes a temporal band upon temporal reasons & necessities , & an eternal band upon that whose reason can never fail , and where the necessity is indeterminable . and if a natural law could bind longer then that reason lasts for which it did bind , then a natural law could be unreasonable , which is a contradiction . but then if the law does not bind in this case beyond the condition , then it is but improperly to be called a dispensation when it is relaxed : but it is usual to call it so , and it is well enough ; for it means this great direction to conscience , that though the law of god be eternal , yet it 's obligation may cease in the foregoing cases : for even judges are said to dispense by interpreting the law , and applying that interpretation to particulars . . the civil law can extrinsecally change the natural law . for things may be alter'd or cease by an intrinsick or by an extrinsick cause . a father ceases to be a father when he dies , & he ceases to be a father if all his children die : this alteration is by an extrinsecal cause ; but to all effects and purposes it is the same as to the present case . now although nature cannot die , as species doe not perish ; yet nature may change , as individuals may die : that is , if the matter of the law be subtracted , or so changed that it is to be governed with another portion of reason , then the law also must cease as to that particular . for as in the body of man there is great variety of accidents & mutability of matter , but all that variety is governed by the various flexures of the same reason , which remains unchanged in all the complications and twistings about the accidents , & is the same though working otherwise : so it is in the laws of nature , whose reason and obligation remains unchanged , even when it is made to comply with changing instances ; but then it cannot but be said to change , ever as eternity it self hath successive parts by its coexistence with variety of times . trebonianus swears to pay homage and acknowledgment for his villa of ramola , and the royalties of panizza , to his landlord calander and to his heirs for ever : by the laws of nature he is now oblig'd ; but if calander and his heirs be dead , or the land and possessions be alien'd , or swallowed up by an earthquake , or drown'd in the sea , the law of nature cannot bind him to that which is not , the matter of the obligation is subtracted , and therefore he is disoblig'd . the summe is this : when natural and prime laws are in prime & natural instances whose matter is unchangeable , there the law of nature cannot be prejudic'd by any but by the lord of nature : and the reason of this is no other but the necessity and constitution of nature . god hath made it so , and it is so to be served , so to be provided for ; and the law is a portion of the eternal law , an image of the divine wisdome , as the soul is the image of the divine nature . but when the natural laws are in a matter that can be prejudic'd , and doe presuppose contract , cession , condition , particular states , or any act of will , whose cause is not perpetual , the law binds by the condition of the matter ; and the eternal law goes from its own matter as the immortal soul does from the body . thus we say that gods gifts are without repentance , and his love never fails , & his promises are for ever ; and yet god does take away his gifts , & does repent of his loving kindnesses , & takes away his love , and will not give what he had promised : but it is not because he changes in himself , but the correlative of his actions and promises are changed . so that now upon this account the whole question and practice about the popes power in dispensing in the natural law will appear to be a horrible folly without any pretence of reason ; and the thing by its chiefest patrons seems not at all to be understood . for since the rules of nature are unalterable and eternal , the laws being fram'd upon those rules complicated with matter , and persons , and events , is also eternal , excepting onely where the matter is or can be changed . now if the matter be in prime instances , as the conjunction of sexes , relation of parents and children , &c. the law is the same for ever ; onely this , if the matter by a miracle or extraordinary act of god be changed , by the same power the law is to be changed : but as we say rivers and seas run for ever , and yet jordan was open'd , and so was the red sea , and the perpetual course of the sun and moon was once stop'd , but it reverted when the extraordinary case was past ; so it is in the law of nature , which in the prime instances and natural matter is as unalterable as the course of the sun and seas . but . sometimes the matter changes alone , or is chang'd to our hand , as in conditional contracts ; and in this case the law ceases , and the obligation goes off as to that particular . but . sometimes the matter is changeable by the will of the interested persons , and by none else but themselves , and they who have over them the power which themselves have ; such as god , and under him , the supreme humane power , their own princes . now to apply this to the question of the popes power in giving dispensations , i consider that . to establish his power upon any words of scripture , is to pretend that his power of dispensing is an act of jurisdiction and direct authority , that is , that he hath commission to doe it with or without reason or cause founded in the thing it self , but onely because he will ; & he that does so , saies he can doe more then ( as many of the most learned romane doctors say ) god can doe : for he dispenses in the law of nature in no case but when he changes the matter , in the prime or second instances of nature respectively , which when the pope can doe he also may pretend to a commission of being lord of nature : but it is certain that for this there are no words of scripture . but ly , if this power of dispensing be such as supposes the matter already changed , that is , that there is a just cause , which is of it self sufficient , but is not so to him who is concern'd , till it be competently declared , then all the dispute will be reduc'd to this , whether he be the most probable doctor : for to expound when a natural obligation ceases , is not an act of power but of wisdome ; & that the pope is the wisest man , or the onely wise man , it is also certain that there are no words of scripture to affirm it . but besides this in cases of this nature , there needs no dispensation , for the law ceases of its self ; as in contracts made upon condition , when the condition is not performed . in humane laws where the subject is bound more by the authority then the matter of laws , the law may still be obligatory after the ceasing of the reason or matter of the law ; and so there may be need of dispensation : but we speak here of laws bound on us by god and nature , in which the very ceasing of the matter of it self dispenses with the law . but ly , if it be yet more then this , and that in a changeable matter , i mean in things that are not prime instances of nature and of lasting necessity , but in humane contracts , promises , laws and vows , which depend upon the pleasure and choice of men , but yet are corroborated by the law of nature , he pretends to a power of altering the case so to make way for dispensation ; then the pretence reaches to this , that the pope must be lord of actions and fortunes , and the wills of others and the contracts of men ; that is , in effect , that no contract shall be valid unless he please ; and no man shall chuse for himself , or if he does he needs not stand to it ; and no man can have a right transfer'd to him by a contract , but it can be rescinded against the will of the interested person : and if he can have any such power to doe thus much mischief , then justice will be the most contingent thing in the world ; and the question will not be a question of theology , but of empire , & temporal regard : and therefore for this no words of scripture can be pretended , because no words of scripture of the new testament ever did transfer an empire , or temporal power to a spiritual person for a spiritual reason : so that this will be a question of war , not of peace and religion . to which i adde this by way of provision ; that although supreme princes have in some cases power to rescind contracts of their subjects and parents of their children ; yet this is onely in their own circuits , done by mutual consent , in case of publick necessity or utility , of which by reason and the laws they are made competent judges : which the pope also may have in his temporal dominions as well as any other prince : but this is not dispensation but the annulling of contracts or promises ; it makes them not to be at all , not to cease after they have a being , which is the nature of dispensation , of which we now inquire . but the matter of this question and the particular instance as it relates to the bishop of rome is of another consideration . . the civil law can adde to the law of nature ; not onely new obligations by affixing temporal penalties ; but by requiring new circumstances to corroborate and consummate an action : not that the civil law of a prince or republick can annull any thing which nature hath confirm'd , but it can hinder it from passing into a civil and publike warranty . thus a clandestine contract is valid by the law of nature ; and in the court of conscience there are witnesses and judges and executioners and laws and penalties to exact the performance of it : but when the civil or ecclesiastick law hath commanded that in all contracts of marriage there should be witnesses , it must mean , that the contract shall not be acknowledged for legitimate unless there be ; and therefore that the contract must be solemnly publish'd before it be civilly firme . no civil power can so enjoyne witnesses as that if the contract be made without witnesses it shall not be obligatory in conscience . for this obligation is before the civil law , and is bound by that power by which the civil power hath a being . but the civil power which cannot annull the act of nature and conscience , can superinduce something upon it . it cannot make the contractors to goe back from what they have done , but to proceed to something more , that what was firme in the inward may be confirm'd in the outward court. by our laws the clandestine contract is civilly null before publication ; but in our religion we beleeve it obligatory in conscience , and ●hat it must come into publication . but by the laws of rome the whole contract is nullified , and the persons disoblig'd , and the marriage after consummation i● dissolv'd . this is against the law of nature , but the other is a provision for it by additional security , that is , a taking care that the contracts of nature may not be denied . for the confirmation of a natural contract nothing is necessary but a natural capacity not hindred by the lord of nature . whatsoever therefore is superinduc'd upon nature cannot disannul that to which all things competently necessary are ingredient , a condition brought in by a lesse power cannot invalidate that which before that condition was valid : but as civil powers derive their authority from natural laws and reason , so to these they must minister , and they may doe it by addition and superfetation ; but they may not violate them by irritation . rule . that the obligation to a natural law does cease in any particular , is not to be presum'd by every one , but is to be declared by the publike voice . this depends upon the foregoing discourses and is consequent to them . for the severall dispensations in the law of nature being wrought by the change of their subject matter , the rule can never be chang'd ; because that is eternal and is abstract from matter ; but the law may be dispens'd with , because that is twisted with matter which is not eternal . but then , because the several matters of laws can be chang'd by several powers respectively , that power which alters the matter , and consequently dispenses with the law , must by some evidence or other make the change apparent . if god by his power alters the case , and dispenses in the law , he also is to declare it : because he must doe more ; for he must give expressly a leave to doe proportionable actions : he having bound us to the law of nature , leaves us so till he tells us otherwise : and the same also is the case if the matter be chang'd by man : for by the law of nature we being bound to obey laws and performe contracts , must remain so bound till he that holds the other end of the string lets it goe or tells us it is untied : because he hath an interest in it , which must not depend upon the reason of another ; but upon that which is common to both . for although we all agree that every rule of nature is unalterable , and every law is to be observed , yet in every thing where a change can be pretended , every mans reason is equal ; and therefore is not to be made use of in relation to others . for we all agree that theft is evil ; but whether this action or this detention be theft , mens reasons oftentimes cannot agree : and since every mans reason hath the same power and the same privilege , no mans single reason can determine , because there is no reason why yours more then mine . but therefore it is that there must be some common reason to declare the case , and the man to be at liberty , and the law to be loose . this hath no other variety in it , but this , that although the publike voice must declare concerning those instances that concerne that matter of laws natural which is in her keeping , as god is to doe in those in which onely he hath immediate power ; yet every private man can declare the obligation of a natural law to be lose when he holds one end of the string : if by a natural law caius be tied to doe me an act of kindness and justice , it is my right ; and as long as i will demand it , i hold the band of the natural law in my hand : but if i let it goe , and will quit my right , the obligation is off , because the matter is substracted . the reason of all is the same . no man is a good judge in his own case where there is the interest of another twisted with it : and it is unequal that my reason should governe my neighbours interest ; or that his should governe mine : this would be an equal mischief , and therefore something indifferent to both must turne the ballance that there may be equal justice and equal provision . but if a man will quit his right there is no wrong done . he can sufficiently declare his own will and acts of kindness , and then the law that combines with the matter , takes the same lot . rule . the exactness of natural laws is capable of interpretation , and may be allayed by equity , and piety , and necessity . whatsoever can be dispensed withall , is either dispensed with by an absolute power of jurisdiction , or for some cause in the nature of the thing : and if the laws of nature can cease to oblige without reason , but by the will and the command of the supreme , of god himself , much more may the same will and power doe it when there is also a reason : and if there be a reason to take off the obligation wholly in some particulars , then much rather may there be a cause to take off some part of the exactness upon a proportionable cause ; if it may be dispensed with , it may also be interpreted by equity ; for this is less then that in the same kind . every man is bound to restore his neighbours goods when they are demanded ; but if he calls for his sword to kill a man withall ; there is equity in this case , and i am not guilty of the breach of the natural law if i refuse to deliver him the sword when he is so violent and passionate . to pay debts is a natural law ; but if a rich man calls for a sum of money which is his due , and i by paying him to day shall be undone , and he by staying till next week shall not be undone , i doe not break the law of nature if i detain the money a little longer and offer him satisfaction for the wrong , if he have received any . i promised my brother to see him upon the ides of march ; in my journey to him i broke my leg : now though i by the natural law am bound to performe promises ; and it is possible that for all my broken leg , i might get to him by the time , yet there is equity in it and piety that i forbear to goe with so great an inconvenience . surgam ad sponsalia quia promisi , quamvis non concoxerim , sed non si febricitavero : subest enim tacita exceptio , si potero , si debebo : said seneca . there is an equity and a reasonableness in all these things . effice ut idem status sit cùm exigitur , qui fuit cùm promitterem , if the case be when i am to performe as it was when i promis'd , then i am bound pro rata portione ; that is , . if it become impossible , i am wholly disoblig'd . . if it become accidentally unlawful ; i am dispensed with . . if it become intolerably inconvenient , i am in equity to be relieved . for in these cases it is no breach of promise , but i am just if i desire to doe it , and in the degree in which i am disabled , in the same i am to be pitied . destituere levitas non erit , si aliquid intervenerit novi . eadem mihi omnia praesta , & idem sum . it is not levity when i am the same , but my powers and possibilities are chang'd or lessened . but this is to be understood and practis'd with these limitations : . not every change of case can excuse or lessen , or alter the obligation , but such a change as makes the person pityable , or the thing more vexatious to the doer , then it could be of advantage to the other . . if the cause does not continue , the first equity does not disannul the obligation , but defers it onely , and it returnes when the cause ceases . . the obliged person as he is not wholly disoblig'd for the time , so neither for the thing it self ; for if it be matter of interest , though without violation of natures law it may be deferred , and does not bind the man to a guilt , yet it does to a new duty , the duty of giving satisfaction to him who suffered injury : for since in the law of nature all mens rights are equal , it is unnatural and unjust that to one there should be remission and ease and to the other a burden . for no man is to be better by the hurt and injury of another . . if the cause be less , or if it be more , it ought not to be done unless an interpretative leave be justly or reasonably presum'd . in a great matter every man is presum'd so charitable as to be willing to comply with his brothers need or sad accident . but if it be less , then the interpretative leave must be presum'd upon the stock of friendship or experience , or something upon which wise men usually relie . onely in this case , the presumption ought to be less confident , and more wary . this rule is to be understood principally in matters of justice , and relative entercourses : for in matters of religion and sobriety the case is different : because in natural religion and natural measures of sobriety which are founded in prima natura in the very constitution of mans soul and body , in the first laws of god , and the original oeconomy of the body ; the matter is almost as unalterable as the rule . chap. ii. of the law of nature , or of all man-kinde , as it is commanded , digested , and perfected , by our supreme lawgiver jesvs christ . viz. of the christian law , the great rule of conscience . rule . when the law of jesus christ was established , the old testament , or the law of moses did no longer oblige the conscience . the doctors of the jews say that at the command of a prophet , that is , of one that works miracles , it is lawful to break any commandement , that onely excepted , which is concerning the worship of one god. thus at the command of joshua the children of israel brake the precept of the sabbath at jericho , and samuel and elias offer'd sacrifice in places otherwise then the law appointed , and the priests in the temple did kill beasts and labour'd upon the sabbath and yet were blameless : and circumcisio pellit sabbatum , was their own proverbe , on the sabbath they circumcis'd their infants ; and the prophet jeremie was author to the jewes in secunda domo , that is , after they were taken captive that they should change their computation by moneths , and not begin with nisan . for god being the supreme lawgiver hath power over his own laws ; as being a creator he hath over his own creation : he that gave being can take it away : and the law may be changed though god cannot . for god is immutable in his attributes , but his works have variety , and can change every day ; as light and darkness succeed each other , and summer and winter , and health and sickness , and life and death , and perfect and imperfect ; and he that commanded all men not to kill , might give a commandement to abraham that he should kill his son , and when he had established the law of moses , it was in his power , without any imputation or shadow of change to give the world a new law , and a better . to this purpose our blessed lord was indued with power from on high to give a new law ; for he was a great prophet , and did many and mighty miracles , and advanc'd the spiritual worship of the only true god ; and brought men from childish and imperfect usages , to the natural , spiritual , manly and perfective manner of worshipping god ; and therefore it was necessary that a change should be made : for in moses law the rites were troublesome and imperfect , chargeable and useless , not able to wash away sins , nor to perfect the spirits of the saints ; it exhibited nothing substantial , but by shadows pointed at the substance to be revealed afterwards : it was fitted to the weakness of imperfect people , and in some very great instances was exceeded by the lives and piety of some excellent persons , as moses and david , who by humility , meekness , forgiveness and charity did acts of piety beyond the precepts of the law , and many did not divorce their wives , and yet by their law , all were permitted to doe it : for it might be said of moses as by the lawgiver of whom origen speaks , who being asked if he had given to his citizens the best laws ; he answer'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not absolutely the best , but the best he could , considering the incapacity and averseness of his citizens : so did moses ; he gave a better law then ever was before , and the best which that people and the state of things could then bear : but it was but for a time , and the very nature of the law required a better to succeed it , and therefore he that came and gave a better was not to be rejected , because he disannul'd the worse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if other lawgivers ( saith porphiry ) regarding that middle kind of life which is said to be according to nature , and to those things of which men are capable , who esteem things good or evil by proportions of the body , have given laws symbolical , yet what hurt does he , that brings in better ? . for first it is certain , god himself did permit some things in moses law which himself had no pleasure in : i instance in the matter of divorces , of which god by the prophet sayd , i hate putting away . . the promises of moses law , in which the whole obedience was established and for which it was exacted were wholly temporal and related to this life ; and when the prophets and holy men of the nation began to speak openly of resurrection from the dead , and a life to come , it was an open proclamation of the imperfection and change of that law by which nothing of that was promised and nothing at all spoken of by which mankind should by obeying god arrive to that felicity which all wise men did suppose god did design to him . . although good things for this life were promised by the law of moses yet toward the end and expiration of it , the nation suffer'd a new dispensation of things ; and the godly men were often persecuted , and the whole nation continually baffled , and subdued by him that would ; by the assyrians , and chaldaeans , by the persians and by antiochus , by the syrians and the romans , and therefore it was necessary they should expect some better covenant which should be verified in the letter , and make recompence for the calamities which their best men here did suffer . . the laws of moses were such which were not of things naturally and originally good , but which did relate to time and place and person , but it was a law without which many ages of the world did live , and after it was established it did onely bind that people ; for neither did moses persuade his father in law jethro to receive that law , neither did the prophet jonas persuade it to the ninevites , nor the prophets ever reprove the not observing it , in the assyrians , or egyptians , the idumeans and moabites , the tyrians and sidonians , or any of their neighbours , whose vices they oftentimes reprov'd severely ; and the best men of the first and second world ; abel and enoch , noah and melchisedec , sem and job , abraham and isaac , jacob and joseph knew nothing of it , and yet were deare to god : but if the law had consisted of essential , prime and natural rectitudes , it had been alwayes and every where ; and if it consist not of such , it is not fit to be lasting , but it self calls for a change when all the body and digest of laws excepting some few that were before that law and shall be for ever , either were experiments of their obedience , or significations of some moral duty implyed in the external ritual , or compliances with a present necessity , and to draw them far from imitation of the vile customes of the nations , or were types and shadows of something to come thereafter . . the law of moses was a covenant of works , and stipulated for exact obedience , which because no man could perform , and yet for great crimes committed under moses law there was there no promise of pardon , no solemnity or perfect means of expiation , by the nature of things and the necessity of the world , and the goodness of god a change was to be expected . . that their law and covenant should be changed was foretold by the prophets ; particularly by the prophet jeremiah , i will make a new covenant with you in those daies , and in your minds will i write it : and when god had often expressed his dislike of sacrifices , in which yet the greatest part of the legal service was established , god does also declare what that is which he desires instead of it ; even no other then the christian law , that we should give to every one their due , and walk humbly with god ; that they should obey him , and give him the sacrifice of a contrite and a broken heart : and if this be not a sufficient indication of the will of god for the abolition of the mosaick law , then let this be added which was prophecyed by daniel , the messias shall cause the sacrifice and the oblation to cease . . it was prophecyed * that in the dayes of the messias the gentiles also should be the people of god ; but therefore they were to be governed by a new law , for moses law was given to one people , had in it rites of difference and separation of themselves from all the world , and related to solemnities which could not be performed but in a certain place , and a definite succession and family ; which things being the wall of partition and separation because christ hath taken away or confounded in an inseparable mixture and confusion , god hath proclaim'd to the jewes that moses law is not that instance of obedience in which he will be any longer glorified . from these premises the pretence of the jewes for the eternity of moses law will be easily answered . for whereas they say that god called it , an everlasting covenant : it is certain that even amongst the jewes , the word everlasting did not always signifie infinitely , but to a certain definite period . for the law relating to the land of their possession , in which god promised to them an everlasting inheritance ; as their possession of the land is everlasting , so is the covenant , and they expir'd together : for all the demonstrations of the spirit of god , all the miracles of christ and his apostles , all the sermons of the gospel , all the arguments which were taken from their own books could not persuade them to relinquish moses law and adhere to christ : and therefore when all things else did fail , god was pleased to give them a demonstration which should not fail ; he made it impossible for them to keep moses law ; for he broke their law and their nation in peices . but as to the word [ everlasting ] and [ eternal ] it was usual with them to signifie but to the end of a life , or of a family , and therefore much rather of a nation . the band of marriage is eternal , but it dies with either of the relatives : and the oath of allegiance is for ever , but that for ever is as mortal as the prince . thus also in moses law , the servant whose eare was boared should serve for ever . that was but till the yeer of jubilce : and hannah carried up her son to the temple when he was weaned that he might abide there for ever : thus the priesthood of phinehas was said to be for ever ; but god who said that he and his posterity should walk before the lord for ever , did put a period unto it in eli. but besides this , it is observable that the law and covenant of moses according to the manner of speaking of that and other nations is used to distinguish it from the more temporary commands which god gave to persons and to families , and to the nation it self in the wilderness , which were to expire as it were with the business of the day , but this was to be for ever , even as long as they enjoyed a being in the land of their covenant : for thus we distinguish the laws of peace from the orders of warre : those are perpetual to distinguish from the temporality of these . these arguments are relative to the jewes and are intended to prove the abrogation of moses law , against them . but to christians , i shall alledge the words and reasons of the new testament , so farre as the thing it self relates to conscience . for not onely the jewes of old , but divers christian bishops of jerusalem , fifteen in immediate succession , did plow with an oxe and an asse , and were circumcised ; the converted pharisees , the ebionites , the cherinthians and the nazaraei still did beleeve that moses law did oblige the conscience : and amongst us there are or have been a great many old testament divines whose doctrine and manner of talk , and arguments , and practices have too much squinted toward moses . but against all such practices or pretences i produce the decree of the apostles at jerusalem in the question of circumcision : the abrogation of which disannuls the whole law : for i paul say unto you , if ye be circumcised ye are debtors to keep the whole law : therefore by a parity of reason , we are not debtors to keep the law , when that great sacrament and sanction of the law is annul'd . to this purpose are those frequent discourses of the holy scriptures of the new testament : the law and the prophets were until john ; since that time the kingdom of god is preached : where the two terms of the law and the gospel are expressly described ; iohn the baptist being the common term between them both , so that now we are not under the law , but under grace ; we are dead to the law , and that band being separate , we are married to a new husband , even to christ : who is also our high priest , after the order of melchisedek , not after the order of aaron ; but then the priesthood being changed there is made of necessity a change also of the law ; for this was not to last but till christs coming , for the law was given but till the seed should come : till then we were under the law as under a school-master , but when faith came , we are no longer under this paedagogy ; it was but until the time appointed of the father : and to this purpose s. paul spends a great part of the epistles to the romanes and galatians . for one of the great benefits which we receive by the coming of christ is that we are now treated with by a covenant of faith , that is , of grace and pardon , of repentance and sincere endevours , the covenant of moses being a prosecution of the covenant of works , can no longer oblige , and therefore neither can the law ; for the law and the covenant were the constitutive parts of that whole entercourse , they were the whole relation , and this is that which s. iohn said , the law came by moses , but grace and truth came by iesus christ : and ever since he was made our lord and our king ▪ he is our lawgiver and we are his subjects , till the day of judgement in which he shall give up the kingdom to his father . but the greatest difficulty is behind : for not all moses law is disannul'd , for some is injoyned by christ ; and some is of eternal obligation ; and such the decalogue seems to be : the next inquiry therefore is , what part of moses law is annul'd by christ. to this i answer by parts . rule . the ceremonial law of moses is wholly void . for this is that hand writing of ordinances which christ nailed to his cross , and concerning this we have an express command recorded by the apostle , let no man judge you in meat or in drink , or in respect of an holyday , or of the new moon , or of the sabbath dayes : and concerning the difference of meats not only their own doctors say , the precept of moses is not obligatory any where but in palestine , but they have forgot the meaning of the names of some of them , or at least dispute it , which is not likely they would so strangely have lost , if the obligation also had not been remov'd . but as to us the case is confessed : for all the arguments before alleaged proceed of this part of the mosaick law , if of any , this being chiefly made up of umbrages , figures , and imperfect services , relative to place and time , to families and separate persons , such which every change of government could hinder , and which in the conflict and concussion with other laws did ever give place , even in that time when they were otherwise obligatory , which could not cleanse the conscience , nor take away sins ; but were a burden made to teach something else , like letters written upon little cubes , or given as appellatives to slaves that the children who were waited on by them might learn the alphabet ; but else they were a trouble to no real perfective purpose of our spirits . quest. i know but of one difficulty which this thing can meet with , and that is made by the scrupulous inquiries of some tender or curious persons who suppose the difference of meats not to be so wholly taken away , but that still under the lawes of the gospel we are bound to abstain from blood and from things strangled ; pretending for this scruple , the canon of the apostles at jerusalem : which injoyns this abstinence , and reckons it amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things necessary : and this was for a long time used and observed strictly by the christians : of which we have testimony from that law of leo the emperor , where having forbidden the use of blood stuff'd in the entrailes of beasts , he affirmes that in the old law , and in the gospel it was alwaies esteemed impious to eat it . and this was not onely for the present , and for compliance with the jewes that by the observance of some common rites the gentile converts might unite with the beleeving jewes into one common church , but they suppos'd something of natural reason and decency to be in it ; and the obligation to be eternal , as being a part of that law which god gave to adam , or at least to noah after the floud ; for they who use to eat or drink bloud are apt to degenerate into ferity and cruelty and easiness of revenge ; and if origen's fancy had been true , it had been very material ; for he suppos'd that the devils were fed with bloud : but however , certain it is that the church did for divers ages most religiously abstain from bloud ; and it was the great argument by which the primitive christians did confute the calumnies of the heathens imputing to them the drinking of humane bloud : they could not be suppos'd to doe that , who so religiously abstain'd from the bloud of beasts , as we find it argued in tertullian a , minutius b , and eusebius c , who also tells of biblis that she rather would die then eat bloud in a pudding : and in the canons commonly called apostolical d it is forbidden to a clergy man to eat bloud , under pain of deposition , to a lay man under excommunication : which law was mention'd and suppos'd obligatory in the second canon of the councel of gangra ; and long after by the canon of the councel in trullo ; by the councel of wormes under ludovicus pius cap. . by pope zechary in his epistle to boniface ; and from hence the penitential books had warrant enough to impose canonical penances upon them that did tast this forbidden dish : and that they did so is known and confess'd , but to the question and inquiry , i answer , . that the abstinence from bloud is not a law of nature or of eternal rectitude as appears , first in that it was not at all impos'd upon the old world ; but for a special reason given to the posterity of noah to be as a bar to the ferity and inhumane blood-thirstiness of which the old giants were guilty , and possibly others might afterwards . for the jewes reckon but six precepts given to adam and his posterity after the fall . the first against strange worship . the second of the worshipping the true god. the third of the administration of justice . the fourth of disclosing nakedness , or a prohibition of uncleanness . the fifth against shedding bloud . the sixth against theft : and indeed here are the heads of all natural laws ; but because the old world grew cruel to beasts , and the gyants were degenerated into a perfect ferity , and liv'd on bloud ; therefore it pleas'd god to superadde this to noah , that they should not eat blood ; that is , that they should not eat the flesh of beasts that were alive ; that is , flesh with the bloud : and it is not to be despised that the drinking of bloud is not forbidden ; but the eating onely : meaning that the blood was not the main intention of the prohibition ; but living flesh , that is , flesh so long as the bloud runs from it : flesh with the life thereof , that is , with the bloud : so run the words of the commandement ; and therefore the doctors of the jews express'd it by the not tearing a member of any live creature : which precept was the mounds of cruelty , god so restraining them from cruelty even to beasts , lest they might learne to practise it upon men . for god sometimes places some laws for defensatives to others , and by removing men afar off from impiety he secures their more essential duty . . but even this very precept is by all the world taught to yeeld to necessity and to charity , and cruelty to beasts is innocent when it is charity to men : and therefore though we doe not eat them , yet we cut living pigeons in halfs and apply them to the feet of men in fevers , and we rip the bellies of sheep , of horses , of oxen , to put into them the side of a paralytick ; and although to rude people and ignorant , such acts of security were useful , yet to christians it is a disparagement to their most excellent institution , and the powers and prevalencies of gods spirit , to think they are not upon better accounts secur'd in their essential duty . the jews were defended from idolatry by a prohibition even of making and having images : but he is but a weak christian who cannot see pictures without danger of giving them worship . . the secret is explicated by god in the place where he made the law : it was first a direct design to introduce mercy into the world , by taking care even of beasts : and secondly it was an outerguard against the crime of homicide : and irenaeus , tertullian , s. cyprian and s. ambrose expound the meaning of the whole affair to be nothing else but a prohibition of homicide : for as god would have men be gentle to beasts a , so if beasts did kill a man , it should be exacted of them b : neither the mans dominion over the beast could warrant his cruelty over them , nor the want of reason in beasts bring immunity if they kill'd a man , and the consequent and purpose of both these is express'd , vers . . whoso sheddeth mans bloud , by man shall his bloud be shed ; and all this put together is a demonstration how dear lives are to god ; even the life of beasts is in one sense sacred : for even then when they were given to man for food , yet the life was not ; they must first be dead before they might be eaten : but therefore the life of man was sacred in all senses , and should be required of man and beast . but that god doth even take care for oxen , in the matter of life , appears in this prohibition , flesh with the life thereof ye shall not eat ; that is , you shall not devour the flesh even while it is alive ; for the bloud is the life thereof ; that is , when the bloud is gone you may eat , till then it is presumed to be alive . now there can be no other meaning of the reason : for if blood were here directly prohibited to be taken and drunk or eaten , this reason could not have concluded it , [ because it is the life , therefore you may not eat it ] being no better an argument then this ; you may not eat the heart of a beast , for it is the life thereof ; but the other meaning is proper , ye shall not eat flesh with the bloud which is the life thereof , that is , so long as the bloud runs , so long ye must not eat ; for so long it is alive : and a beast may be killed but not devour'd alive . so that the prohibition of bloud is not direct in the precept , but accidental , blood is forbidden as it is the sign of life and the vehiculum of the spirits , the instruments of life ; and so long as it runs so long the life abides ordinarily ; and therefore zonaras in his notes upon the councel of gangra expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bloud suppos'd in that canon as unlawful to be eaten or drunk , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blood diligently or fast running or following the wound , and thick ; that is , as i suppose , blood digested , to distinguish it from serum sanguinis or the warry bloud that is seen in beasts after they have bled , that they might not have scruple in minutes and little superstitions : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without active blood , so balsamo : and it is not impertinent to the main inquiry that it be observed that the jews use [ life ] instead of bloud , and so does the vulgar latin , that we might the easier understand the meaning to be of life , or living bloud . but then this is nothing to eating the bloud when the beast is certainly dead : and therefore it is observable that they who did make a scruple of eating bloud did not all of them make a scruple of eating things strangled in which the bloud remained : and therefore in some copies of the apostolical decree mention'd acts . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strangled is left out ; and s. austin observes that in his time in africa the christians did not severely abstain from things strangled . for if the case were the same between bloud running and bloud setled and dead , then the reason of the commandement were nothing or not intelligible ; and besides it would breed eternal scruples : since in the very killing of beasts there will some bloud remain , and in the neck pieces and some veins every body hath observed some bloud remaining even after the effusion by the knife . . this could not be a law of nature , because not mention'd by christ in all his law , which i have already prov'd to be a perfect digest of the natural law : onely that sense of it which i have now given , is involv'd in a law of nature , and consequently enjoined by christ , viz. under the precepts of mercy , according to that saying of the wise man , a good man will be merciful to his beast : and the athenians put a boy to death because he took delight to prick out the eies of birds and so let them flie for his pastime , as supposing that he who exercised his cruelty upon birds being a boy , would in time destroy men too . . upon the account of this interpretation we are to distinguish the material part from the formal ; the bloud as it is such a substance from the bloud as it is alive : just as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be differenc'd : for to eat the meat when it is sold in the shambles is a thing indifferent , said s. paul , though it was offered to idols ; but this very meat might not be eaten in the temples , nor any where under that formality , as s. paul there discourses : and therefore what the apostles in their letter to the churches call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s. james in the decision of the question calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pollutions of idols that is , all communications in their idolatrous portions and services , and so it is for bloud , abstain from life bloud , or bloud that runs while the beast is dying , that is , devour not the flesh while the beast is alive , be not cruel and unmerciful to your beast : but if blood be taken in its own materiality when the beast is dead , it may be eaten as other things , without scruple : they being both in the same sense as in the same obligation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is a letter and a spirit in both of them . . one thing only i shall adde to make this appear to have been relative , temporal and ceremonial ; and that is , that when god was pleas'd to continue the command to the sons of israel in moses law , he changed the reason , onely reciting the old reason for which it was imposed to the posterity of noah , and superadding a new one as relating to themselves : for the life of the flesh is in the bloud , and i have given it to you upon the altar to make an atonement for your soules ; for it is the bloud that maketh an atonement for the soule . so that to the bloud there was superadded a new sacredness and religion , it was typical of the great sacrifice upon the cross , the bloud of which was an holy thing , and it was also instrumental to their sacrifices and solennities of their present religion : and therefore this ritual is to cease after that the great sacrifice is offer'd and the great effusion of bloud is past . but as they had a new reason , so also had they a new injunction , and they were interdicted the eating of any thing strangled ; which they taking to be a pursuance of the precept given to noah , were the more zealous of it ; and lest their zeal might be offended , the first christians in their societies thought fit to abstain from it . but this ever had a less obligation then the former , and neither of them had in their letter any natural obligation : but the latter was introduc'd wholly upon the levitical account : and therefore did cease with it . . after this so plain and certain commentary upon this precept i shall the less need to make use of those other true observations made by other learned persons : as that this canon was made for a temporary compliance of the gentile proselytes with the jewish converts , that this was not a command to abstain from bloud , or strangled , but a declaration onely that they were not obliged to circumcision ; but they already having observed the other things , it was declared they need go no further : that whereas these things were said to be necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meaning of the word is not absolute but relative ; for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have a thing under some necessary condition , and so it happened to them to whom the apostles wrote ; for they were gentile proselytes before they were christians , and so were tyed to observe the seven precepts of noah , before the jewes would converse with them , and therefore that this did not conce●ne the gentiles after they were an intire church : for although it did while the separation lasted , and that there were two bishops in some great churches as in rome and ephesus : yet when the church was of gentiles onely , or conversed not with jewes , this could not relate to them . that bloud should be forbidden in the formality of meat is infinitely against the analogy of the gospel : the decretory and dogmatical words of christ being , that nothing which enters into the mouth desiles a man : and the words of s. paul are permissive and preceptive , whatsoever is sold in the shambles , eat , asking no question for conscience sake . for meat commendeth us not to god ; for neither if we eat are we the better , neither if we eat no are we the worse : and the kingdome of god consisteth not in meat and drink , but in righteousness , and peace , and joy in the holy ghost . the result is this , that bloud as it is a meat cannot be suppos'd here to be directly forbidden as naturally unlawlful , or essentially evil , or of a proper turpitude : but if the apostles had forbidden the very eating of bloud as meat , it must be supposed to be a temporary and relative command which might expire by the ceasing of the reason , and did expire by desuetude ; but since it was not so , but a permitting the gentile proselytes and incouraging them for present reasons to abstain from running or life bloud in the sense above explicated , according to the sense of the jewish doctors and their disciples , it no way can oblige christians to abstain from bloud when it is dead , and alter'd , and not relative to that evil which was intended to be forbidden by god to noah , and was afterwards continued to the jewes . i end this with the words of tertullian , claves macelli tibi tradidit , permittens esui omnia ad constituendam idolothytorum exceptionem . god hath given to us the keyes of the shambles , onely he hath forbidden the pollution of idols : in all other things you have your liberty of eating . i am onely now to give an account of the reasons of the ancient churches , why so pertinaciously and so long they refus'd to eat boyl'd bloud , or any thing of that nature , but for that it is the less wonder when we consider that they found it injoyned by all the churches where the jewes were mingled , and the necessity lasted in some places till the apostles were dead , and the churches were persecuted : and then men use to be zealous in little things , and curious observers of letters ; and when the succeeding ages had found the precedents of martyrs zealous in that instance , it is no wonder if they thought the article sufficiently recommended to them . . but if we list to observe that the pythagorean philosophers were then very busy and interested in the persuasions of men and sects , and pythagoras and plato and socrates had great names amongst the leading christians , it is no wonder if in the percolation something of the relish should remain , especially having a warrant so plausible to persuade , and so easy to mistake as this decretal of the apostles , and the example of the ancients living in that time which the heathens called the golden age , nam vetus illa aetas non polluit ora cruore . single life , and abstinence from certain meats , and refusing of bloud , and severity of discipline , and daies of abstinence were sometimes persuaded , sometimes promoted , sometimes urg'd , sometimes made more necessary , by the montanists , the essens , the manichees , the novatians , the encratites , the pythagoreans , and the very heathen themselves , when because they would pretend severity it became fit that the christians should not be or seem inferior to them in selfdenial , discipline and austerities . but i shall make no more conjectures in this matter , since if the church at that time did injoyn it , the canon was to be obeyed , and it may be in some places it was practis'd upon that stock ; upon any other just ground , it could not , as i have already prov'd . onely this ; it cannot be denied but in the westerne church where this decree and the consequent custome was quickly worne out , though it lasted longer even to this day in the greek church , and balsamo inveighs against the latines for their carelesness in this article ; yet there were some intervals in which by chance this decree did prevail ; but it was when the bishops of rome were so ignorant that they could not distinguish the old testament from the new , but in some particulars did judaize . i instance in pope zechary before mention'd ; who in his decretal to boniface the arch-bishop of mentz is very curious to warne him to forbid all christians with whom he had to doe , they should abstain from some certain sorts of birds , as jack-dawes , crowes and storks ; but especially that christians should eat no hares , nor bevers , nor wild-horses : and the councel of wormes determin'd something to the like purpose , not much wiser ; but what was decreed then was long before reprov'd by s. austin , affirming that if any christian made a scruple of eating strangled birds in whom the bloud remain'd , he was derided by the rest : and that this thing which was useful in the infancy of the church should be obtruded upon her in her strength , is as if we should persuade strong men to live upon milk because their tender mothers gave it them as the best nourishment of their infancy . this thing being cleared i know no other difficulty concerning the choice of meats in particular , or the retention of the ceremonial law in general , or in any of its instances , but what will more properly be handled under other titles . rule . the judicial law of moses is annul'd , or abrogated , and retains no obliging power either in whole or in part over any christian prince , commonwealth , or person . either the judicial was wholly civil , or it was part of the religion . if it was wholly secular and civil , it goes away with that commonwealth to whom it was given ; if it was part of the religion it goes away with the temple , with the lawgivers authority by cession to the greater , with the priesthood , with the covenant of works , with the revelation and reign of the messias : and though the instances of this law proceeding from the wisest lawgiver are good guides to princes and common-wealths where the same reasons are applicable in like circumstances of things and in equal capacities of the subjects , yet it is wholly without obligation . in the judicial law theft was not punished with death , but with the restitution of four-fold ; and unless the necessities of a republick shall inforce it , it were consonant to the design of christian religion , the interest of souls , their value , and pity , that a life should not be set in ballance over against a sheep or a cup. in the judicial law of moses adultery was punished with death ; but it will not be prudent for a common wealth to write after this copy unless they have as great reason and the same necessity , and the same effect be likely to be consequent ; it was highly fitting there , where it was so necessary to preserve the genealogies , and where every family had honours and inheritances and expectations of its own , and one whole tribe expected in each house the revelation of the messias , and where the crime of adultery was infinitely more inexcusable by the permission of divorces and polygamy then it can with us . but with us and so in every nation , many considerations ought to be ingredient into the constitution of a capital law : but they have their liberty , and are onely tied up with the rules and analogies of the christian law : onely the judicial law of moses is not to be pretended as an example and rule to us because it came from a divine principle ; unless every thing else fit it by which the proportions were made in that common-wealth ; for although god made aprons for adam and eve , it would not be a comely fashion for the gallants of our age and countries . but concerning this who desires to see long and full discourses , i refer him to guilielmus zepperus de legibus mosaicis , and the preface of calvin the lawyer to his themis hebraeo-romana . but the thing in general is confess'd , and the arguments now alledged make it certain : but then why it should not be so in every particular when it is confessed to be so in the general , i doe not understand ; since there are no exceptions or reservations of any particular in the new law ; the law of christianity . but in two great instances this article hath difficulty ; the one is . the approach of a man to his wife during her usual terme of separation . . the other is concerning the degrees of kinred hindring marriage ; both which being taken express care of in the judicial law , and yet nothing at all said of them in the laws of christ , are yet suppos'd to be as obligatory to christians now , as to the jewes of old . of these i shall now give because they are of great use in the rule of conscience , and with much unquietness and noise talk'd of , and consciences afflicted with prejudices and authority , with great names and little reasons . quest. whether the judicial law of mutual abstinence in the dayes of womens separation obliges christian pairs ? the judicial law declar'd it to be twice poenal . once it onely inferr'd a legal uncleanness for seven days . levit. . . but in the . levit. . it is made capital to them both ; they shall be both cut off from the people . from hence , aquinas , alexander of ales , bonaventure , and scotus affirme it to be a mortal sin for a husband then to approach to her : paludanus and cajetan deny it ; and amongst the casuists it is with great difference affirmd or denyed but with very trifling pretences , as if they were to give laws , and not to informe consciences upon just grounds of reason or religion . they who suppose it to be unlawful affirme this law to be ceremonial , judicial and moral . it is ceremonial because it inferr'd a legal impurity ; or separation for seven days . it is judicial by its appendant sentence of death , and a capital infliction . it is moral , because it is against charity as being hurtful to the child in case any be begotten by such approaches . the whole ceremoniality of it is confessedly gone ; but the punishment of it in the judicial law being capital they urge it as an argument that it is moral . so that the whole weight lies upon this . that which was by the law of god punish'd with death , was more then a meer ceremony , and must contain in it some natural obliquity and turpitude . and in this case we need not to go far in our inquiry after it ; for it is because of the great uncharitableness , as being a cause of monstrous productions , or leprosies and filthy diseases in the children : and as the former of these two signifies its morality ; so this does formally constitute it : and this is confirmed by the words annexed to the prohibition : for the nations committed all these things , therefore i abhorred them : amongst which , this in the question being enumerated , it will follow more then probably , that since this thing was imputed to the heathens who were not under moses law , it must be imputed because it was a violation of the law of nature . to these things i answer ; . that the punishment of all such approaches under moses law with death , was no argument of any natural turpitude and obliquity in the approach . for then circumcision would be necessary by a natural law , because every soul that was not circumcis'd was also to be cut off from his people . but if for this reason it were onely to be concluded unlawful , then since this reason is taken away , and it is by no law of god punishable , nor yet by any law of man , it follows that now it cannot be called a mortal or a great sin , to which no mortal punishment is annexed nor indeed any at all . . but neither was it just thus in the law of moses . for by the law of moses it was nothing but a legal impurity , a separation from the temple and publike sacrifices and some sorts of commerce for seven dayes ; and thus much was also impos'd upon the woman though she was lock'd up and convers'd with no man even for her natural accident : and if by the gravity or levity of a punishment we may make conjectures of the greatness of a sin ( of which i shall in the third book give accounts ) then it would follow that every such approach was nothing but a breach of a legal rite or ceremony , since it was punished onely with a legal separation , which also was equally upon every innocent woman in that period . * yea , but besides this it was made capital . i answer , that could not be , if the case were the same ; for two punishments are not in laws inflicted upon the same offence , directly and primarily : and therefore radulphus flaviacensis supposes here to be a direct contradiction in the letter of these two laws ; and that they are to be reconcil'd by spiritual significations in which onely they are obligatory to us under the gospel ; but i doe not very well understand what he would have , nor any ground of his conjecture , but am content it is not material , since he confesses that the very letter oblig'd the israelites , which how it is possible , and yet be contradictory , i shall never understand . * hugo cardinalis saies that the first of these punishments was on him who did it ignorantly ; but it was capital onely to him who did it knowingly and voluntarily . but this is not probable ; for then it would be in effect so that the man might only contract a legal impurity ; and the woman be sure to die for it : enimvero durâ lege hîc agunt mulieres : for although the man could often say truly , and might always pretend that he did it ignorantly , yet the woman could not : for it is not likely that she should with much probability at any time say she did it ignorantly , and since it cannot be but by a rare contingency , it is not likely to be the subject matter of a regular law , and provided for by a daily and perpetual provision ; especially , since that case is already provided for in other periods , as being sufficiently included under them that by chance touch a woman so polluted : and therefore this does not reconcile the difficulty : but since it must be confess'd that on the woman ( at least ordinarily ) both these laws must have effect , and yet the woman cannot easily and ordinarily be suppos'd to be ignorant in such a case so as to need a law ( for laws use not to be made for rare contingencies ) it follows that this distinction is not sufficient to reconcile the difficulty . but lyra and abulensis have a better , saying that the legal impurity was the punishment onely when the fact was private : but it was capital when it was brought before the judge : and truly for this there was great reason . for since the woman also was to die , it is not to be supposed that she would accuse her husband and condemn her self , and such things use not to be done publikely ; it is therefore to be supposed that who ever did doe this so as to be delated for it and convicted must doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the hand of pride , in contempt and despight of moses law ; for which as s. paul witnesses , a man was to die without mercy . * but now from hence i infer , that since the contempt and open despight of the law onely was capital , it was not any natural turpitude that deserv'd that calamity ; it was nothing but a legal uncleanness , which every child had that did but touch her finger . but then for the next argument with which the greatest noise is made , and every little philosopher can with the strength of it put laws upon others and restraints upon mens freed consciences ; i answer first upon supposition that it were true and real , yet it does not prove the unlawfulness of such addresses . for if the man and woman have a right to each other respectively , there is no injury done by using their own right . nemo damnum facit , nisi qui id facit quod facere jus non habet , saith the law . but that is not the presc●t care , for the married pair use but their own rights which god hath indulg'd . and therefore paulus the lawyer from the sentence of labeo hath defin'd , that no man can be hindred from diverting the water running through his own grounds , and spending it there , though it be apparent that his neighbour receives detriment to whom that water would have descended . i know this may be altered by laws customes and covenants , but there is no essential injustice in it , if loss comes to another by my using my own right . to which i onely adde this one thing , because i am not determining a title of law in open court , but writing rules of conscience : that though every such interception of water , or other using of our right to our neighbours wrong be not properly injustice , yet unless he have just cause to use it , it is unlawful to doe so , because it is uncharitable ; because then he does it with a purpose to doe his neighbour injury . and so it is in this case ; if any man or woman in such approaches intend hurt to the child , as hoping the child might not live , or if either of them design'd that the child should by such means become hated , or neglected in provisions , and another preferred , then i doubt not but to pronounce all such mixtures impious and abominable : and to this sense those words of s. austin in this article are to be expounded : per talem legem in levitico positam non naturam damnari , sed concipiendae prolis noxiam prohiberi . the thing it self is not naturally impure ; but it is forbidden that hurt should be intended or procur'd to the child : for although in the instance of paulus , above reckon'd the injury is certain , and the person definite and known to whom it is done , and in the present question both the event at the worst is but uncertain , and the person to be injur'd not yet in being , and therefore the case is much more favourable here then there , yet when this case does happen , there can be no excuse for it , because it is the act of an evil mind , and an uncharitable spirit . . upon supposition that this allegation were true , yet it follows not that all such approaches were unlawful : as appears in the case of a leprous wife with whom that it is lawful to have congress is so certain that it is told as an heroick story of dominicus catalusius a prince of lesbos that he did usually converse with his wife that was a leper , as still knowing it to be his own flesh , which no man hates : but if with a leper ( whose issue is as certain to be leprous , as in the other case to be any way diseased ) it be lawful , the effect notwithstanding ; then the argument ought not to infer a prohibition , or conclude it to be unlawful . the same also is the case of both men and women in all haereditary diseases , and in any diseases which are resident in any principal part with any of which if either of them be infected , it is ( if this reason be good ) equally unlawful for them to beget children , or to use the remedy which god hath given them against uncleanness . if it be answered that there is difference in the case , because the present question being of short , frequent and periodical separations , the married persons may expect natures leasure who will in a short time return them to their usual liberties : but if they have a leprosie , that goes not off , but abides : and therefore either a child must be gotten with that danger , or not at all ; and since it is better for a child to be born a leper , or subject to leprosie then not to be at all ; in this case there is indeed charity in some sense , but no uncharitableness in any to the child ; and there is a necessity also on the parents part . the same also is the case of a consumption , or any haereditary disease : but in the monethly separations there is no such need ; because the abstinence is but short , and though a child be not then begotten , he loses not his being , as in the other cases . to this i reply ; that the difference of case pretended is not sufficient , . because , a consumption or a leprosie are no such incurable diseases but that for the preventing of uncharitableness , and sad effects upon the child , they may expect natures time ; and if it be said , that there is , or may be danger of fornication in so long abstinence ; i answer , so there may be in the shorter , and is certainly to some persons ; and if the danger be an excuse and can legitimate the congression even where there is hazard to have a diseased child begotten , in one case , then so it is in the other . for where there is the same cause in the same suscipient , there also will be the same effect : so that at least thus much will be gotten ; that if there be a need , in the time of a short separation , then it is lawful ; and if it can upon this account be innocent , it is certain that it is not naturally criminal . . suppose even this affection or accident abides on the wife , as on the woman in the gospel who after twelve years sufferance was cured by the touch of our saviours garment ; then there is the same necessity as in an abiding leprosy , consumption , or hereditary disease , and yet in the mosaick law those permanent emanations were to be observed by abstinence as much as the natural and transient ; by which it is certainly proclaimed to be wholly a legal rite ; because if this can abide , and during its abode an approach be not permitted , although the jewes were releeved by divorces and polygamie , and concubinate , and so might suffer the law ; ye● christians who are bound to an individual bed , will find a necessity , which if it were not provided for by a natural permission , the case of some men would be intolerable and oftentimes sin be unavoidable , and that which by accident may be lawful and necessary , certainly is not essentially evil : for if it could , then he who is the author of such necessity , would also necessarily inferre that evil , and so be author of that too , which is impossible to be true of god , the fountain of eternal goodness . but i adde also this consideration ; that even in the mosaick law such congressions were permitted after child-birth . for the legal impurity lasted but seven days upon the birth of a man-child [ according to the dayes of the separation for her infirmity shall she be unclean ] that is , for seven days she shall have the same law upon her as in her usual period , but no longer : for that which is added [ levit. . . ] that she shall then continue in the bloud of her purifying three and thirty dayes ; it is not for abstinence from her husband , but from entring into the tabernacle , and from touching holy things : so that the uncleanness being determin'd five weeks before her purification was complete , must be in order to contact or to nothing . but although upon supposition the allegation were true , yet the reason of it concludes not , yea the argument is infinitely the worse , since the supposition is false , and the allegation is not true . for besides that the popular haeresies of physick and philosophy are now rarely confuted and reprov'd by the wise physicians of these later ages , who have improved their faculty as much as any of the schools of learning have done theirs , and the old sayings of philosophers in this matter are found to be weak , and at the best but uncertain ; the great experience of the world is an infinite reproof to them who say that by such congressions leprous or monstrous children are produced : for the world would have been long since very full of them if such evil effects were naturally consequent to those meetings . s. hierome was the first who brought this pretension into the christian schools ; ( so far as i can learn ; ) afterwards the school-men got it by the end , and the affirmative hath pass'd ever since almost without examination . but the schoolmen generally affirme ( being taught to speak so by aquinas ) that it is partly ceremonial , partly moral , and that in this onely it is obligatory , ex damno quod sequitur ex prole ; which because it hath no ground to support it must fall into the common lot of fancies and errors when their weakness is discover'd . for although those physicians which say that this natural emanation is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cleansing , doe beleeve that with the principles of generation there may in such times be something minus salubre intermingled ; yet besides that these are oppos'd by all them who say it is nothing but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or evacuation ; both the one and the other are found to be imperfect , by the new observations and experiments made by a learned man who finds that neither one or other can be the material part of natures secret fabrick . but however , whether he says true or no , since things are so infinitely uncertain , and man is made secretly and fashioned in secreto terrae , these uncertain disputes are but a weak foundation of a pretence for a moral duty . to the last objection : that god abhorred the nation for [ all these things ] and amongst them this is reckoned ; and therefore there was in this some natural impurity , for by no other law were they bound , and they could not be found to be transgressors against any other : i answer ; that [ all these things ] are to be taken concretè & confusè , all indiscriminately in an heap , not all by singular distribution ; as appears ( besides this in question ) by the instance of marriage in certain degrees ; which the servants of god did use , and yet god delighted in them ; for abraham married his fathers daughter , and yet this was reckoned amongst their catalogues of crimes , and so also in the case of the brothers wife , which is there reckon'd , yet we know it was permitted and enjoined in the case of heiresses being childless widdows : but when this thing was by god inserted into the digest of their laws and made capital , it happened to be mingled with other prohibitions which were of things against the laws of nature . but to this objection i shall speak again in the question of cosin germans num . . and . of this rule . the arguments now appearing to be invalid , i answer to the question . that this abstinence was a mosaick law , partly ceremonial , partly judicial , but in no degree moral . . that the abrogation of moses law does inferre the nullifying of this , and hath broken the band in pieces . . that the band which tyed this law upon the jewes was fear of death and fear of a legal impurity : which fears being banished , and no new one introduc'd by our lawgiver , we are not under restraint : and if we will be careful to observe all that is commanded us in christs law , it will be work enough , though we bind not on mens shoulders unnecssary burdens . . it is a part of the spirit of bondage to be subject to ordinances ; but god will now be served by a more spiritual religion , and to abstain as in the present instance and to think it is a part of gods service , is superstition ; it is to worship him with an instance that he hath not chosen , or commended : and therefore it is remarkable that when s. paul gave order to married paires , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , defraud not one another ; he onely gives this exception , except it be by consent for a time , that ye may give your selves to fasting and prayer ; and come together again , that sathan tempt you not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for your want of power and command over your desires and necessities . abstinence in order to special religion is allowed and commended , and that by consent , and that but for a sudden occasion , and that so short , that it may not become an occasion of satans temptations : whatsoever is over and besides this may be upon the account of moses , but not of christ and christianity . . i speak this onely to take off a snare from mens consciences , laid for the unwary by unskilful masters of assemblies so that all i say of it , is , that it may be done lawfully . . but that which does onely recommend it , is , where there is necessity that it be done . . it is sufficient though the necessity be not absolute , if it be onely ordinary and probable : for if this were not so , instead of allaying stormes and appeasing scruples and breaking snares , they would be increased and multiplied : for it will be a hard thing in most cases of that nature to say that the necessity is absolute . . but since there is in such congressions a natural abhorrency amongst most persons , and a natural impurity ; if that which invites to it , be not at lest a probable necessity , it must be a great undecency and violence of a wanton spirit . . it must alwaies be without scandal and reproach . for even among the jews it was onely a legal impurity if done without scandal , but if with contumacy and owning of it , it came to outface the modesty and authority of the law , then it became deadly : and so it may now if that which is not of good report , be done and offered to the report of all them which can condemne the folly and impurity , but cannot judge of the necessity or the cause ; and the fact by becoming scandalous is criminal , as much as when it is done without a probable necessity , and onely upon lustful consideration . some in their answers to this inquiry , make a distinction of the persons ; affirming it in this case to be unlawful to ask , but lawful to pay a duty if it be demanded . but if it be naturally unlawful it is then inexcusable in both : for neither must the one tempt to an unlawful act , nor the other consent to it : and there can be no obligation to pay that debt which no man can lawfully demand . neither of them hath a right against gods law ; and therefore the case is equal in them both . he or she that complies does actually promote the sin , as well as the other that invites and therefore in moses law they were equally criminal and punished with death . * but if it be not naturally unlawful ( as it appears it is not ) then it may as well be demanded , as yeelded to ; when there is a probable necessity ; but concerning that , the passive party is to beleeve the other ; for if it be known to be otherwise , he or she that consents , does consent to an act which is made unlawful by evil circumstances . of the prohibition of marriage in certain degrees . but the next inquiry concerning an instance in the judicial law is yet of greater concernment ; for all those degrees , in which moses law hath forbidden marriages , are supposed by very many now adayes that they are still to be observed with the same distance and sacredness , affirming because it was a law of god with the appendage of severe penalties to the transgressors it does still oblige us christians . this question was strangely toss'd up and down upon the occasion of henry the eighth's divorce from queen katherine the relict of his brother prince arthur ; and according as the interest of princes uses to doe , it very much imployed and divided the pens of learned men ; who upon that occasion gave too great testimony with how great weaknesses men that have a biasse doe determine questions , and with how great a force a king that is rich and powerful can make his own determinations . for though christendome was then much divided , yet before then there was almost a general consent upon this proposition , that the levitical degrees doe not by any law of god b●nd christians to their observation . i know but of one schoolman that dissents ; i mean paludanus ; or if there be any more i am sure they are but very few , vel duo vel nemo . — but the other opinion defendit numerus , junctaeque umbone phalanges . but abstracting from all interests , and relative considerations , i shall give as full accounts of this as i can , because the questions of degrees and the matters and cases of incest are not so perfectly stated as the greatness of the matter and the necessities of the world require ; and besides this , it is at this day a great question amongst all men , whether brothers and sisters children , or cosen germans may lawfully marry ? which question supposes that not onely the levitical degrees are still thought obligatory , but even all those other degrees which by a parity of reason can be reduc'd to those measures . i shall therefore give an account of the sentence of all laws in this great question , which can be suppos'd to oblige us . of parents and children . concerning this , i suppose it to be evident that nature hath been as free in her liberties , as in her gifts , open-handed enough to all ; save onely that she hath forbidden parents and children , higher and lower in the direct line for ever to marry . just as rivers cannot return to their fountains , nor evenings back again to their own mornings from whence they set out , nor yesterday be recalled and begin again to morrow . the course and order of nature is against it ; and for a child to marry the parent is for to day to marry yesterday , a going back in nature . — illum , illum sacris adhibete nefastis — qui semet in ortus vertit , & indignae regerit sua pignora matri . to which may be added this other sufficient natural reason . that if a son marries his mother , she who is in authority greater by right of geniture , becomes minor in matrimonio less upon the same material account upon which she became greater ; and the duty and reverence of a mother cannot be paid to her by him who is her husband : which i find well intimated by phaedra to hippolitus , matris superbum est nomen , & potens nimis . it is a contradiction of rights that the same person should be the superior mother , and the inferior wife : whith hath also some proportion between a father and a daughter , as being undecent that she from him should claim the rights of a wife , to whom she owes the duty of a father . besides these , there is a natural abhorrency of such mixtures : contra pudorem esse said paulus the lawyer ; it is against natural modesty : which was rarely verified in the tryal which the emperor claudius made ( wittily and judiciously , like that of solomon upon the two harlots ) upon a wicked woman who called him ( who indeed was her son ) a stranger , a begger , the son of another woman , and supposititious , that so she might defeat him of his fathers inheritance . the emperor espying her malice , and suspecting her machination found out this tryal : if he be not your son , yet because he is young and handsome , rich and possess'd of the inheritance , the title of which you would snatch from him , you shall marry him , and so possess him and the inheritance too . she though desperately base , refus'd that offer , and though she was unnaturally malicious , yet would not be unnaturally incestuours ; and chose to suffer the shame of discovery rather then the horrors of such a mixture . but all this was not sufficient to make it to become a natural law , without the authority of god intervening . this made it to be excellenty reasonable to be established into a law , and therefore god did so , and declar'd it , and did not trust mans reason alone with the conduct of it : but then it became an eternal law when god made it so : and that was at the very first bringing of a wife to adam . for this cause shall a man leave his father and his mother , ( said god by his servant moses declaring to us what god then made to be a law ) and shall cleave unto his wife , and they shall be one flesh . this could not on both sides concerne adam , who had no natural father and mother , and therefore was a law given to all that should be born from him ; when they took a wife or husband respectively , they must forsake father and mother , for between them and their children there could be no such intercourse intervening : and so the jewes particularly rabbi selomoh expounds the place , and it was necessary this should then be declared , for as yet the marriage of brother and sister was not forbidden saith the gemara sanhedrin ; and in obedience to this because adam had no other , he laid aside the love of earth and rain , of which he was produc'd , said isaac abravanel : and by this , they usually reconcile the seeming difference between these words and the fifth commandement . a man shall leave his father and mother : and yet , he must honour his father and mother : he must never leave to honour them ; but when he intends to marry , he must forsake all thoughts of contracting with either of them . now the mother and the wise being the opposite termes in the progression , he must leave one , and adhere or be united to the other , it must needs be that dereliction or forsaking , or going from the mother , not relating to honour but to the marriage , means that the child must abstain and depart from all thoughts of such conjunction . a mother is not less to be lov'd , less to be honour'd after marriage then before ; and therefore in no sense relating to this is she to be forsaken , therefore it must be in the other : and this , our blessed saviour recorded also in his law , where whatsoever is not sufficiently found , cannot pretend to be a law of nature ; as i have already prov'd . and now this being established and recorded as a law of nature in that way onely that is competent , the disagreeing sentences of some men , and the contrary practices of nations is no argument against it . indeed i said in the first chapter , that the consent of nations is not sufficient to establish a natural law ; for god onely makes the sanction , but when he hath made it and declar'd it , the disagreeing practices of great portions of the world cannot annul the establishment . it is not sufficient to prove it to be a natural law because wise people consent to it ; but if god have made it so , it is a natural law though half the world dissents : and therefore we are not in this affair to be mov'd at all , if wise men should in any age affirme the marriages of sons and mothers to be lawful . * so diogenes and chrysippus affirm'd upon a ridiculous conceit that cocks and hens did not abhor it . against which impertinent argument , although it were sufficient to oppose the narrative which aristotle makes of a camel , and the scythian horse who brake his own neck out of detestation of his own act to which he was cousen'd by his keeper ; for ferae quoque ipsae veneris evitant nefas generísque leges inscius servat pudor . yet it is better to set down this reasonable proposition ; that a thing is against the law of nature when ( being forbidden by god ) it is unnatural to men , though it were not against the nature of beasts . but as the authority of these men is inconsiderable and their argument trifling , so also the disagreeing practice of some nations in this particular is wholly to be despised . — gentes tamen esse feruntur , in quibus & nato genetrix , & nata parenti jungitur — the assyrians , the medes and persians , especially the most honour'd persons amongst them , their kings and their magi did use it frequently , nam magus ex matre & gnato nascatur oportet . but the original and cause of this horrible and unnatural custome we can so reduce to its first principle that there can remain no suspicion but that they did prevaricate the law of nature . for when nimrod had married his mother semiramis , and presently introduc'd the worship of fire , making that to be the assyrians and persians god , he was gratified by the devil . for ( as saidus batricides the patriarch of alexandria reports ) the devil out of the fire spake to his first priest that none should officiate in his rites , unless he would first lie with his mother , his sister , and his daughter . and sham the priest ( for that was the name of the beast ) did so , and so together with his prince became an authentick president to all generations of degenerous brutes : and was imitated by all that empire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but what xenophon said of the persians is also true of all the nations together , who were debauched by their laws and accursed customes ; non eò minus jus esse quia à persis contemnebatur . it is still the law of nature though prevaricated by the persians and their subjects and friends . for when any thing appears to be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to most and to the uncorrupted nations and to them who live according to natural reason it is a great presumption it is indeed a natural law ; and is so finally if a command of god hath interven'd in that instance : for by the divine appointment it is made a law , and by the matter , order and use of it , it is natural . but for the rest to whom these things seem'd otherwise then god and nature did decree : they were abused by none but they their own lusts ; they were as a punishment of their vilest sins given over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to unnatural , to dishonourable , and unreasonable desire , — cui fas implere parentem quid rear esse nefas ? but this was the product of their idolatry and some other basenesses : of the first s. paul is witness , that as a consequent of their forsaking the true god they were given over to unnatural lusts : and lucan observes the latter of the parthians , — epulis vesana meróque regia , non ullos exceptos legibus horret concubitus — now what is the effect of superinduc'd crimes and follies is most contrary to nature , and it were unnatural to suspect that she had not made sufficient provisions in this prime case , upon pretence , because some unnatural persons have spoil'd and defac'd or neglected her laws . one thing by the by i shall insert . i find socrates noted by some that he said there is in the marriage of of parents and children nothing to be reprov'd but the disparity of age . but this is a mistake ; for though he brought that incompetent reason against it , yet for other causes he abhorr'd it : accounting it to be a law established by god and nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that parents and children should abhor such marriages . for god and all the world , heaven and earth doe so : insomuch that a roman philosopher was in his dream warned not to bury the corps of a persian who had married his mother . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the earth who is the common mother of all , will not receive into her womb him that defil'd the womb of his mother : and the story says , that the ground spued out the corps of such a one that had been buried : and virgil affirmes that in hell there are torments prepar'd for him qui thalamum invasit natae , vetitósque hymenaeos . who pollutes his daughters bed , and defiles himself with such forbidden entertainments . of brothers and sisters . . but though nature forbids this , yet the other relations are forbidden upon other accounts . nothing else is against the prime laws of nature , but a conjunction in the right ascending and descending line . the marriage of brothers and sisters was at first necessary ; and so the world was peopled : all the world are sons and daughters descending from the first marriages of brother and sister . but concerning this that i may speak clearly , let it be observed that although the world does generally condemn all such and the like marriages under the title of incestuous , yet that is not properly expressed , and leaves us to seek for the just grounds of reproof to many sorts of unlawful marriages , and some others are condemn'd by too great a censure . the word incest is not a scripture word , but wholly heathen ; and signfied amongst them all unchast and forbidden marriages , such which were not hallowed by law and honour ; an inauspicious conjunction sine cesto veneris , in which their goddess of love was not president ; marriages made without her girdle , and so ungirt , unbless'd . this word being taken into the civil law got a signification to be appropriate to it ; for there were three degrees of unlawful marriages . damnatae , incestae , and nefariae . damnatae nuptiae are such which the law forbids upon political considerations ; such as are between the tutour or guardian and the orphan or pupil , between a servant and his mistress , between a freed-man and his patroness , and such was in the law of moses between the high priest and a widow ; and in christianity between a priest and a harlot , and between any man and her whom he defil'd by adultery while her first husband was alive , all marriages with virgins professed and vowed . there is in these so much unreasonableness of being permitted , that by the law they stood condemned , and had legal punishments and notes of infamy proportionable . * incestae nuptiae are defin'd in the law to be coitio consanguineorum vel affinium ; the conjunction of kinred or allyes , meaning , in those instances which are by law forbidden : and these are forbidden upon differing considerations from the former , viz. for their neerness of bloud and relation which the laws would have disseminated more or less : for their approach to unnatural marriages , for outward guards to the laws of nature , for publike honesty , and compliance with the customes of their neighbours , of the same interest or the same religion , or for necessary entercourse . but because unskilful persons or unwary have called unnatural mixtures by the name of incestuous , as incestuous lot , and the incestuous corinthian , therefore whatever any law calls incest , they think they have reason to condemn equally to those abominable con●unctions . but neither ought incest to be condemn'd with a hatred equal to what is due to these ; neither ought these to be called incest : for in true speaking these are not incestae nuptiae , but nefariae , and naturae contrariae , wicked or abominable , and contrary to nature : for although the law sometimes calls those mixtures which are between kinred by the title of nefariae , or impious , yet it is to be understood onely of that kinred which is by the law of god and nature forbidden to marry : so the glosse in authentic . de incest . nupt . affirmes , so archidiaconus , johannes andrens , covarruvias and the best lawyers : and the word is derived from the usage of it in the best authors : ferae quoque ipsae veneris evitant nefas ; the conjunction of parents and children is nefas veneris , and the marriages nefarious . now of this deep tincture none are , excepting marriages in the right ascending and descending line . the marriages of brothers and sisters is incestuous , and the worst degree of it : and so forbidden by the laws of all civil nations ; but therefore they are unlawful onely because forbidden by positive laws ; but because the prohibition is not at all in the laws of christ , therefore it cannot be accounted against the prime law of nature , of which that is a perfect systeme . not that it can in any case of present concernment or possibility become lawful , or for any reason be dispensed withall by any power of man ; for it is next to an unnatural mixture , it hath in it something of confusion , and blending the very first parting 's of nature , it is of infinite vile report , intolerably scandalous , and universally forbidden . but though this be enough , yet this is all : michael of ephesus * saies that at the first these marriages were indifferent , but made unlawful by a superinduc'd prohibition . and indeed if they had been unnatural , they could not have been necessary . for it is not imaginable that god who could with the same facility have created a thousand men and as many women , as one , would have built up mankind by that which is contrary to humane nature : and therefore we find that among the wisest nations some whom they esteemed their bravest men did this . cimon the son of miltiades married his , sister elpinice , non magis amore quàm patrio more ductus , said aemilius probus , not onely led by love but by his countries custome . so archetolis the son of the brave themistocles married his sister mnasiptolema . alexander the son of pyrrhus king of epirus married his sister olympias , mithridates married his sister laodice , artemisia was sister and wife to mausolus king of caria , so was sophrosyna to dionysius of syracuse , eurydice to ptolemaeus philopater , cleopatra to ptolemaeus physcon , arsinoe to ptolemaeus philadelphus whom when sotades had reprov'd upon that account saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he imprison'd him . but i need not bring particular instances of egyptians : for diodorus siculus affirmes that they all esteem'd it lawful , and dion prusaeensis saies that all the barbarians did so . but all the greeks did so too , having learnt it from their first princes , whom after ages had turn'd into gods , — dii nempe suas habuere sorores ut saturnus opim junctam sibi sanguine , junxit oceanus tethyn , junonem rector olympi . though i suppose that this is but a fabulous narrative in imitation of the story of cain and abel , as appears by their tale of jupiter and prometheus ; which is well noted by the observator upon the mythologies of natalis comes under the title of jupiter . but that which moves me more then all this is the answer which thamar gave to her brother amnon : now therefore speak unto the king , for surely he will not withhold me from thee , and yet she was his fathers daughter , his sister by the paternal line : and abraham told the king of gerar concerning sarah his wife ; and yet indeed she is my sister , she is the daughter of my father but not the daughter of my mother , that is , the daughter of terah as was generally suppos'd , of which i shall yet give further accounts . * now it is not to be supposed that either abraham before or david after the law would have done or permitted any thing against the law of nature : and if it was against a positive law , as it hapned in the case of amon and david , the marriage might be v●lid though forbidden and the persons be excused upon some other account , which is not proper here to be considered . but i again renew what i said before , this d●scourse is not intended so much as secretly to imply that it can now at all be or be made lawful , or is at any hand to be indured . for the marriage of brother and sister is against a secondary law of nature ; that is , it stands next to the natural prohibition and is against a natural reason , though not against a prime natural law . every reason indeed is not a sufficient indication of a law , nor a natural reason of a natural law ; but when the reason is essential to nature or consign'd by god , then it is : and as a reason approaches neerer to this , so the action is more or less natural or unnatural : and this is the case of brother and sister . for the reverence which is due to parents hath its place here also propter recentem admodum parentum in liberis imaginem ; and therefore it is with greater reason forbidden : and if it were not , the whole world might be filled with early adulteries . for the dearnesses of brother and sister , their cohabitation , their likeness of nature and manners , if they were not made holy and separate by a law would easily change into marital loves , but their age and choice would be prevented by their too early caresses : and then since many brothers might have the same kindness to one sister , or might have but one amongst them all , the mischief would be horrible and infinite . dulcia fraterno sub nomine furta tegemus : est mihi libertas tecum secreta loquendi : et damus amplexus , & jungimus oscula coram , quantum est quod desit ? for these and other accounts , which god best knew , he was pleas'd to forbid the marriage of brothers and sisters : this law the jewes say , god gave to adam under the title de non revelanda turpitudine ; but yet so , that it was not to be of force till mankind were multiplied : but then it took place as men did please . but this they say upon what ground they please ; for it is highly improbable that the law of nature should be allowed years of probation , or that it should be a prime law of nature , which the nature of things and the constitution of the world did make necessary to be broken . but because god did afterwards make it into a law and there is now very great reason that it should be a law , and the reason is natural , and will be perpetual , and all christian nations , and all that have any form'd religion have agreed to prohibite such marriages ; he that shall doe so unreasonably , and as things now stand , so unnaturally and so foolishly as either to doe it , or teach it , must be of no religion , and of no people , and of no reason , and of no modesty . of mothers in law , and their husbands children . that the marriage of these is not against the law of nature s. austin does expressly affirme in his questions upon leviticus ; saying that there is forbidden the discovering his fathers nakedness ; but this is not to be understood of the father while he is alive , for that is forbidden in the prohibition of adultery ; sed ibi prohibetur matrimonium contrahi cum illis quas seclusâ lege licet uxores ducere ; marriage is there forbidden to be made with them with whom otherwise it were lawful to contract : but for this there can be no no reasonable and fair pretence . for a mother in law and a mother are all one in the estimation of all the laws of the world , and therefore were alike in the prohibition : and the contrary was never done but by them who had no pretence for it , but quod libet licet ; whatsoever a man hath a mind to doe that he may doe : for this was the argument which phaedra courts hippolytus withall . nec quia privigno videar coitura noverca terruerint animos nomina vana tuos . ista vetus pietas aevomoritura futuro rustica saturno regna tenente fuit . jupiter esse pium statuit quodcunque juvaret ; et fas omne facit fratre marita soror . the impiety of their gods seemed to be their warrant , and their pleasure was all theit reason , their appetite was their argument . but this we find sufficiently condemned by s. paul , it is a fornication which is not so much as named amongst the gentiles , that one should have his fathers wife . cajetan supposes that this corinthian did lie with her while his father was alive ; because the apostle calls her not the widow , but the wife of his father . i am of his opinion , but not for that reason ; because that expression he uses not so much to describe the person as to aggravate the crime : but that it was in his fathers life time i am induc'd to beleeve by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fornication , which though it be often used for adultery , yet i find it not us'd for nuptiae nefariae , or that which is usually called incest . but however , that which s. paul notes here and so highly abominates is not the adultery , but the impiety of it ; not that it was a wife , but his fathers wife ; and therefore although even so it were a high crime and of a deep tincture , yet the unnaturalness and the scandal of it s. paul here condemnes : it was the same that antiochus did to stratonice the wife of his father seleucus , and that which reuben did to the concubine of his father iacob ; a thing so hateful to all nature that the very naming of it is a condemnation ; and therefore is all one with the prime natural law of prohibition of the conjunction of parents and children : for she that is one flesh with my father , is as neer to me as my father , and that 's as neer as my own mother ; as neer i mean in estimation of the law , though not in the accounts of nature , and therefore though it be a crime of a less turpitude , yet it is equally forbidden and is against the law of nature , not directly , but by interpretation . of uncles and nieces . now if the neerest of kin in the collateral line were not forbidden by a law of nature , much less are they primely unlawful that are further off . the ascending and descending line cannot marry , but are forbidden by god in the law of nature : so mothers in law and their husbands children : and brothers and sisters are by the laws of all the world , and for very great reason forbidden , but not by the law of nature . but for all other degrees of kinred it is unlawful for them to marry interchangeably when and where they are forbidden by a positive law , but not else ; and therefore the marriages of uncles and nieces , or aunts and nephews become unlawful as the laws of our superiors supervening make it so , but was not so from the beginning , and is not so by any law of christ. in the civil law of the romans it was lawful for the uncle to marry the brothers daughter , and this continued by the space of years from the dayes of claudius to the reign of constantine or thereabouts : and though this began among the romanes upon the occasion of claudius his marrying agrippina , yet himself affirmes ( as tacitus makes him to speak ) nova nobis in fratrum filias conjugia , sed aliis gentibus solennia , nec lege ullâ prohibita . indeed it is new to us but to other nations usual and lawful : and the newness of it scar'd domitian so that he refus'd it ; and not many did practise it ; onely i find that a poor obscure libertine t. alledius severus did it , as suetonius observes : but it was made lawful by the civil law , and allowed in the rules of ulpian ; and when nerva had repeal'd the law , heraclius reduc'd it again and gave the same permissions . but that which moves me more is that it was the practice of the jews , the family of abraham , and the councel of the wise men to doe so , as ben maimon the famous jew reports . in monitis sapientum habetur ut in uxorem ducat quis ante alias , neptem ex sorore , seu ex fratre neptem , juxta id quod dicitur , a carne tua nè te abscondas : and josephus does suppose that when abraham said of sarah , she is my sister the daughter of my father , the truth it , she was his fathers grandchild , that is , the daughter of abrahams brother : for unless it had been a known thing in that nation that abraham's family would not have married their german sisters , it could have been no security to abraham to pretend her to be so : for she might be his wife and his sister too , unless such marriages had been unlawful and rejected . but then when abraham was reprov'd for his lie , he help'd the matter out with a device ; she was his fathers daughter , that is , by the usual idiome of that family , the child of his father descending by his brother : and this was s. austin's opinion , nam qui maximè propinqui erant solebant fratres & sorores appellari , and cicero calls his cosen lucius , brother ; so lot is called abrahams brother , though he was but the son of his brother haran , just as neer as his wife sarah was to him , whom for the like reason he called sister . but of this i shall yet give a farther account . but whether josephus said true or no , abraham said true , that 's certain ; either she was his half sister or his brothers daughter ; either of which is forbidden in leviticus ; and this sufficiently declares that they have their unlawfulness from a positive law , not from any law of nature . if it were needful to instance in any other great examples of such marriages , it were very easie to doe it . amram the father of moses married his aunt as some suppose , diomedes and iphidamas among the greeks married their mothers sisters , and alcinous took to wife arete his brothers daughter . andromede was promised to her uncle phineus . one of the herods married his brothers daughter , and yet was not ( so fas as we find ) reproved for it ; and he gave his own daughter to his brother pherotas ; and some suppose this to be the case of othniel in the dayes , and under the conduct of joshuah . for the words in the story are these , [ and othniel the son of kenaz , the brother of caleb took it : and he gave him achsah his daughter to wife : but of this i shall give a particular account : for this being against the law of moses by which they were bound , was not to be supposed easily to have been done by so piouspersons : but all that i contend for , is , that it was not unlawful before the law of moses : against these marriages there was no opus scriptum in cordibus , no law of nature , but they became unlawful upon another account , and therefore it was unlawful to them onely to whom that account was to be reckon'd . of the marriage of cosen germans . from the premises it will abundantly follow , that no person ought to be affrighted with the pretences of any fierce and misperswaded person that the marriage of cosen germans is against the law of nature : and in this case a man need least of all to fear ; for the law of nature is a known and evident thing , it is notorious and felt , and if any man shall need to be told what is against natural reason which is the matter out of which all natural laws are fram'd , he may as well have need to be reminded when he is hungry or thirsty . for although some persons have got a trick to scare their proselytes from a practise to which they have no mind , by telling them it is against the law of nature , when they can prove it upon no other account to be unlawful , so making the law of nature to be a sanctuary of ignorance and an artifice to serve their end , just as the pretence of occult qualities is in natural philosophy ; yet concerning the law of nature , it being imprinted in our hearts , explicated by christianity , relying upon plain , prime , natural reason , a man may as much need to be told when himself does a thing against his own will , as when he does against his own reason and his own nature . onely it is certain that when education and our countrey customes have from the beginning possessed our understandings and our practices , so that we never saw any other usage of things or heard talk of any other , it looks as if it came from nature and were something of her establishment : so s. paul to the corinthians , does not even nature her self teach that it is a shame for a man to wear long hair ? that is , even in nature there is the signification of some difference in that matter , which custome hath established into a law : but in such cases as these , a wise man can easily distinguish words from things , and appearances from firm establishments . but that the law of nature hath nothing to doe in the marriage of cosen germans , save onely that she hath left them to their liberty , appears from all the premises , which in this instance as being farther remov'd must needs conclude stronger then in their own . but then in the next place if the inquiry be made what it is in the judicial law of moses , which is the main of our present inquiry ; supposing the judicial law of moses could in any of its instances oblige christians , yet cosen germans were still free to marry : for i doe not so much as find it pretended by any one to be there forbidden , except s. ambrose , who disputing fiercely against paternus for marrying his son to his granchild by another venter , that is , so as the young gentleman was uncle to his wife , in anger against that , saies that by the law of god ( meaning in leviticus ) cosen germans are forbidden to marry , much more ( saies he ) uncle and niece : qui enim leviora astringit , graviora non solvit sed alligat . he that binds to the less , does not untie the greater . but the event of this , is , onely that s. ambrose is by all learned men condemn'd for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip in his memory : and men ought to be wary lest great names abuse them by opinion and mistaken zeal . but the law is this , levit. . . none of you shall approach to any that is neer akin to him , to uncover their nakedness , i am the lord. here the questions use to be , . what is meant by [ none of you ? ] . what is intended by [ neer of kin to you ? ] none of you ] vir vir non accedet : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the lxx. a man , a man shall not approach ; so it is in the hebrew : that is , say the rabbins , the jew and the gentile shall not . i shall not contend for it , or against it . i suppose it may well be admitted that potentially all mankind was included , that is , all who were borne to israel , or adopted by being proselytes were bound to this law , jews and gentiles too when they became jews in religion , but that it included others that conversed not with the nation , that were strangers to their laws , is as if we should say the parthians were to be judg'd by the gallick laws , or the persians guided by the greeks . but the purpose of them who would introduce this sense , is , that it might be intimated that these degrees here mention'd were forbidden by the law of nature , and consequently obliging all christendome : the contrary whereof because it appears from the premises , i shall onely adde , that no nation of old did observe all these laws , and that there was never any sufficient argument to inforce upon us their obligation , and because it must needs remain to us as it was before the law , if they were not obliged then neither are we . but this i suppose they might be , and some of them were oblig'd by special laws before the collection and publication of the body of moses law . for as the law of christ is a collection and perfect explication of the law of nature and essential reason : so moses law was a collection of all the wise and prudent laws by which god govern'd those nations and those ages which were before moses . thus the law of the sabbath was one great member of this collective body of the mosaick law ; but it was given before the solemnities of mount sinai . the law that the brother should raise up seed unto his brother who dyed without issue , was also given to that family before the publication of it by moses as appears in the story of judah and thamars quarrel about onan and the rest . and thus also i suppose that all or most of these laws of marriage were given to the nations of the east and south , descending upon them by the tradition of their fore-fathers ; from god derived to adam in part , and in part to noah , and something of it to other patriarchs and eminent persons , and at last by the commandement of god united into a digest by moses . and upon this account it is that god said that the canaanites had polluted themselves in all these things , and therefore the land did spue them out , which although it cannot infer that these laws did naturally oblige , as i have already discoursed * yet that they were by some means or other bound upon them is probably enough , though in this matter there be no certainty . but in this there is ; for that all mankind was not bound by all these laws of consanguinity and affinity appears in all the foregoing instances : and the marriages of the patriarchs must conclude them to be as impious as the canaanites in theirs , or else that these laws did not oblige all mankind : and if not from the beginning , then not now : if these laws were not natural , they are not christian , which also will further appear in the sequel . . but there will be more consideration upon the second quaere ; what is meant by [ neer of kin to you ? ] our english is not sufficiently ex pressive of the full sense of it . the latin is something neerer to the hebrew , vir vir non accedet ad propinquitatem carnis suae ; to the neerness of his flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as other books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad domesticam carnis suae , to her that is so neer of kin , that they usually dwell in the same house , that is , parents and children brothers and sisters , or our parents brothers and sisters . in these cases there being ever the same account of consanguinity and affinity ; this rule takes in all that is there forbidden . but it is highly observable that there is great difference between propinqui and cognati . god never forbad to marry our kinred , but he forbad to marry the neerness of our flesh . which phrase when we rightly understand this whole question will be quickly at an end . for [ neer of kin ] is an indefinite word and may signifie as uncertainly as [ great ] and [ little ] doe : nothing of it self determinately , but what you will comparatively to others : and it may be extended to all generations of mankind where any records are kept , as among the jews they were : from judah to joseph the espoused of the b. virgin , from benjamin to michol , from levi to heli : and thus it is in great proportion amongst the spaniards and welch , and in all nations in their greater and more noble families . the welch doe to this day esteem him neer of kin to them whom the english doe not : and since we see the prohibition of marriage with kinred hath been extended sometimes , and sometimes contracted , it is necessary that all lawgivers doe express what is meant by their indefinite terms . hemingius gives a rule for this as neer as can be drawn from the words and the thing . propinquitas carnis ( saies he ) quae me sine intervallo attingit . that is , she that is next to me , none intervening between the stock and me : that is , the propinquity or neerness of my flesh above me is my mother , below me is my daughter , on the side , is my sister , this is all : with this addition the these are not to be uncover'd for they own sake ; thy own immediate relation they are : all else which are forbidden are forbidden for the sakes of these : for my mothers or my fathers , my sons or my daughters , my brothers or my sisters sake ; onely reckon the accounts of affinity to be the same : affinitates namque cum extraneis novas pariunt conjunctiones hominum , non minores illis quae è sanguine venerunt : said philo. affinity makes conjunctions and relations equal to those of consanguinity : and therefore thou must not uncover that nakedness which is thine own in another person of blood or affinity , or else is thy fathers or thy mothers , thy brothers or thy sisters , they sons or thy daughters nakedness . this is all that can be pretended to be forbidden by vertue of these words [ neer of kin ] or [ the neerness of thy flesh . ] and this we find expressed in the case of the high priests mourning : the high priest might not be defiled for the dead among his people , but for his kin that is neer unto him , he may ; for his mother and for his father , and for his son and for his daughter , and for his brother , and for his virgin sister . this is the propinquitas carnis , she that is immediatly born of the same flesh that i am born of , or she out of whose flesh i am born , or she that is born out of my flesh , is this [ neer of kin. ] there is no other propinquity but these , all else are remov'd ; and when a bar does intervene , all the rest are or may be accounted kinred , but not neer of kin , not the neernes of my flesh , which only is here forbidden . onely this more : that since the prime natural law does forbid the marriage of the ascending and descending line , that is , fathers and children , and so consequently and by a stronger reason , grandchildren , and downwards for ever in descent ; god was pleased to set a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bar and a hedge round about this to keep men off , far off from it , that if men would be impious they might not at first come to the highest step : and therefore as god plac'd the prohibition of brother and sister under , so on the side of it he forbad the marriage of uncles and aunts : for they are thy fathers or thy mothers neer kin , they are to them the propinquitas carnis ; therefore for the reverence of father and mother the jews were bidden to keep of one step more , for the last step of lawful is soon pass'd over into the first step of unlawful , and therefore god was pleas'd to set them further off . and the christian divines and lawyers well understanding this , express the prohibition to this sense ; that uncles and aunts are not to be married , because they are loco parentis , they are quasi parentes , images of fathers and mothers , for the reverence of which , the marriage of our uncles and aunts respectively are forbidden . * this is just as it was forbidden to the jews to make an image ; which thing could not have any moral or natural obliquity ; but it was set as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a guard and a hedge to keep them off from worshipping them , the case is the same here : for the jews were as apt to comply with the egyptians and canaanites in their incestuous mixtures , as in their idolatrous worshippings ; but therefore the hedges were plac'd before them both . but half an eye may see the different accounts upon which in this place there was pass'd an equal prohibition . but besides all this , what better determination can we have of these indefinite words of [ neer of kin ] or [ the neerness of thy flesh ] ( for those are the words in the hebrew , so they are to be rendred ) then the express particulars made by god himself in that very place ; where none are reckon'd in the equal collateral line , but brothers and sisters and their affines or allies , their husbands and wives respectively ; none in the unequal collateral line , but uncles and aunts and their allies ; in the ascending and descending line , fathers and mothers , their children and their grandchildren with their allies ; in all which there is nothing at all that concerns cosen germans , neither upon any thing of this account can they be suppos'd to be forbidden , or to be the neerness of our flesh . but if any scrupulous person shall inquire further and suspect that some degrees or persons are forbidden to marry that are not here expressed , but included by a parity of reason , as it happens in another instance : for it is not forbidden to marry our mothers brothers wife ; but because here it is made unlawful to marry fathers brothers wife , it is to be concluded also for the other , there being the same degree and the same reason . i answer to this by parts ; . it is very likely that it is so intended that in equal cases there is an equal prohibition ; but it cannot certainly be concluded and relied upon that it is so . . because upon this account cases of fear and scruple might very much be multiplied to no purpose . for i remember that fagius reckons out of the books of the rabbins twenty persons forbidden to marry , which yet are not reckon'd in leviticus . . because of the rule of the law . l. mutus . d. de procur . quòd lege prohibitoriâ non vetitum est , permissum intelligitur . in negative precepts that which is not forbidden , is presumed to be allowed . and to adde more out of fear is either to be wiser then the lawgiver , or to suspect him to be apt to quarrel by unknown measures , and secret rules of interpretation . . because i find that amongst wise nations the same degree does not alwaies admit the same prohibition . to marry my fathers sister was forbidden , and it was not forbidden to marry my brothers daughter , but it was sometimes practis'd amongst the hebrews ; and they give this reason for it ; because young men daily frequenting the houses of their grandfathers and grandmothers converse with their aunts , and are therefore forbidden to marry lest such conversation should become their snare : but to the houses of their brethren their address is not so frequent , their conversation more separate , and their interest and expectations less , and therefore to marry the daughters of their brother might with more safety be permitted because there is less temptation . thus by the laws given to the sons of noah , the jews observe that it was permitted to marry the sister by the fathers side , but not our sister by the mother . it was abraham's case ; for as saidus batricides the patriarch of alexandria about yeers since in his ecclesiastical annals tells out of the monuments of the east : thare begat abraham of his first wife jona , and she being dead he married tehevitha , and of her begat abraham's wife : and this is it which he said , [ she is the daughter of my father , but not the daughter of my mother : ] from whence they suppose this not to be permitted , and that the other was ; for so r. jarchi glosses those words of abraham now quoted : quoniam inter gentes ratio consanguinitatis paternae neutiquam habebatur : because among the gentiles ( meaning , by the law of nature , or the law given to noah ) there was little or no account made of kinred by the fathers side in the matter of marriages . * so amongst the romans after the time of claudius , it was permitted to marry the brothers daughter , but not the sisters daughter , as appears in the rules of ulpian , but the reason of this particular instance i confess i cannot learn , i onely observ'd it to this purpose that amongst wise nations , the same degree hath not the same prohibition . but i am willing enough to admit it with these cautions . . that there be not onely the same degree but the same reason : for as ulpian well observes in his rules : in quarto [ gradu ] permittitur [ connubium ] extra eas personas quae parentum liberoúmque locum habent : therefore saies he they adde that the great aunt by the fathers and by the mothers side , and the sisters neece may not be married quamvìs quarto gradu sint , although they are in the fourth degree : because the prohibition is not alwaies for the neerness or for the degree , but for the proper reason ; and if you could suppose a woman to live to see six generations of her line , yet it is unlawful for her to marry that sixth degree of nephews , and not unlawful to marry the first degree of cosens . . in the descending line the case is otherwise then in the equal line . here the further off the persons are the less reason still there is they should be forbidden : but in the descending line the further the persons are remov'd the greater cause there is they should be forbidden : therefore there is no comparison between the cognation of uncles and their neeces , and the cognation of cosens in the equal lines : because the reason distinguishes them , not the kinred or neerness to the common parent . . it is true which is affirmed in the law , in pari cognationis gradu , par idémque jus statuatur : when the cognation is the same , the law is so too ; that is , if it be measured in the same kind of cognation : ascending compar'd to ascending , equal collateral to equal collateral , unequal to unequal ; for when the comparison is of things in the same order ; then not onely the degree but the reason is most commonly the same too , and that is principally to be regarded . but though i am willing enough to admit this rule with these cautions , yet many others will not , nor think it reasonable that any thing should be supposed to be forbidden in the levitical law , but what is there set down , excepting the descent of children in which it is not easy to prevaricate beyond the degrees forbidden expressly , if a man had a mind to it ; and it was never heard of , that a marriage was thought of between a woman and her great grandfather : and they give this reason why they limit themselves to the degrees expressed . because unless god had intended there a perfect enumeration of all the persons forbidden to contract marriages mutually , it cannot be imagined why he should be pleas'd to repeat some degrees twice which are equally forbidden in the several instances : for if the parity of cognation were to be the measure , then those degrees which are twice repeated might without such repetition have better been reduc'd to the rule , under which they were sufficiently prohibited . . but whether it be , or be not so , yet it can no way reach to the case of cosen germans : for there is in leviticus no degree equally neer that is forbidden , except of such persons which are in the place of parents , who are prohibited upon another account . but that which ought to put it past all question that the marriage of cosen germans was not prohibited by the levitical law either expressly or by consequence and parity of reason , is this : because it was practis'd by holy men both before and after the law , and so ordered to be done by god himself . in the law there are no words against it , no reason against it express'd or intimated in a parity of prohibition given to something else , and it was frequently practis'd amongst persons of a known religion , and was by god given in command to some persons to doe it ; therefore nothing is more certainly warranted , excepting onely express commandements . the particulars i relate to in scripture are these ; jacob married his cosen german rachel the daughter of his uncle laban . amram the father of moses begat him of his cosen german jochabed . that she was his aunt is commonly supposed , but the lxx and the vulgar latin report her to be his aunts daughter , though by the stile of the hebrewes she was called his aunt : just as chanameel is called in some books the uncle of the prophet jeremy , when he was really his uncles son ; and so the vulgar latin bibles read it ; and loth was called brother by abraham when he was his brothers son. * caleb having promised his daughter achsah to him that should take kirjath-sepher , she fell to othniel the son of kenaz calebs brother ; so pagnine and arias montanus read it [ filio kenaz fratris caleb ] meaning kenaz to be calebs brother : so that othniel and achsah were brothers children ; for it cannot be supposed that othniel was calebs brother and so was uncle to achsah ; for that being forbidden in the law of moses under which othniel and achsah lived was not a thing so likely to be done , and consented to by caleb ; as i have already noted . but the matter was made more notorious in the case of zelophehads daughters ; who because they were heiresses were commanded to marry their kinred ; and they married their fathers brothers sons . this was a special case , but therefore it was a special command ; and what was in all cases lawful was made in this case necessary . for if the woman was an heiress she was to pleasure her own family rather then strangers . and this was not onely amongst the jews but amongst the greeks and latines , as appears by that of the comedy lex est ut orbae , qui sunt genere proximi iis nubant , & illos ducere eadem haec lex jubet . if the woman was without children ( adde also ) and without a father , that is , if her father be dead , the next of kinred was bound to marry her : and therefore when aeschylus calls the marriage of certain cosen germans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriages which the law forbids , and affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the family is staind by it : the scholiast addes that therefore these marriages are unlawful because the fathers were alive ; and so it was not unlawful upon the stock of kinred ; but because the maid was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heiress and might not marry without her fathers leave . this woman was called among the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a woman determin'd by law , and already judg'd to such a marriage ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to them that were so , it was not free to marry any one , they must marry their kinred hic meus amicus illi genere est proximus , huic leges cogunt nubere hanc — and we find in the old civil law that one cassia was declar'd inheretrix upon condition , si consobrino nupsisset : if she did marry her cosen german . l. . c. de instit . & subst . and papinian l. . & . d. de ritu nuptiarum affirms , conditionem illam , si consobrinam duxeris , haereditatis institutioni utiliter adjici posse ; it is a legal and fair condition and may be the limit of an inheritance that the heiress be bound to marry her cosen german . and this in some measure was the case of ruth whom boaz great granfather to king david did marry by the right of a kinsman . now it is true ( saith he ) that i am thy neer kinsman , howbeit there is a kinsman neerer then i : which kinsman because he refus'd to marry ruth , boaz took her to wife , and she became a mother in the line of the messias ; for christ came out of her loines according to the flesh . into which line because this argument hath led me , i offer it to consideration as the last and greatest example of the lawfulness and holiness of such marriages under the law of moses , and as a warranty to all ages of the christians ; the b. virgin mary the mother of our most b. saviour was married to her cosen german ( as was supposed upon this reason : ) for her husband joseph was the son of heli ( saith s. luke ) that is , the legal son of heli , for jacob begat him ( saith s. mathew ) now heli and jacob were brethren the sons of matthan who was grandfather to joseph and mary ; for unless by the cognation of joseph and mary the same genealogy had serv'd for them both , the reckoning of the genealogy of joseph could not have proved jesus to have descended from david . but if this instance should fail , and that their consanguinity ( for they were cosens ) did stand at further distances ; yet there are examples and reasons and authentick presidents already reckon'd enow to warrant us in this inquiry . by all which it appears what was the state of these marriages under the law of moses , and yet all the scruple at which weak persons start or stumble , is derived from that sanction in leviticus , which in despite of all reason and all precedents and all observations whatsoever , they will needs suppose to be a natural and moral law , so making eleven commandements : for certain it is that the ten commandements was to the jews the sum of their moral law : in which , since some things that were ceremonial were inserted , it is not likely that any thing that was moral should be omitted . in the ten words of moses there was nothing less then their whole moral law , though something more there was : but this of forbidding cosens to marry was no where put : if it had been put in leviticus it was but national and temporary : for i have proved it was not against the law of nature which permitted neerer relatives then cosen germans to marry : i have also proved that the sanction of moses did onely oblige jews and proselytes : that if they had oblig'd all , yet cosen germans are not there expressly forbidden , and if they be not there expressly forbidden they are not forbidden at all ; but in case that other degrees of equal distance and reason were there forbidden , though not expressed , yet this of cosen germans is not by any consequence or intimation of that forbidden , because no degree is there forbidden which can involve this , but it hath a special case of its own in which this is not at all concerned , and all this i strengthned with examples greater then all exception . it remains now that we descend to the christian law , and enquire whether our great master and lawgiver jesus christ hath forbidden cosen germans to marry ? but this is soon at an end , for christ spake nothing at all concerning marriage but one sentence which reduc'd it to the first state of nature , save onely that he left us in all things bound by the laws of nations and our just superiors , of which two last i shall give account in the following periods . but of that which christ said the sum is this onely : for this cause shall a man leave father and mother and cleave to his wife , and they two shall be one flesh . by which words he did establish all that was natural and moral in this affair . [ a man shall leave father and mother ] by these words are forbidden the marriage of parents and children . [ he shall cleave to his wife ] by this is forbidden concubitus masculorum . [ his wife ] by this is forbidden adultery or the lying with another mans wife , and extra-nuptial pollutions . [ erunt duo ] they two , by that is forbidden polygamy , [ in carnem unam ] shall be one flesh , by this is forbidden bestiality or the abuse of caro aliena , the flesh of several species ; which are all the unlawful and unnatural lusts forbidden by god in the law of nature , and that which was afterwards given to all mankind , and inserted in the levitical law as the consummation and main design of the other prohibitions which were but like hedges and outer guards to these . there is in the new testament onely one law more which can relate to this question of marriages [ provide things honest in the sight of all men ] and [ follow after things which are of good report ] that is , whatsoever is against publike honesty , the law of nations , the common sense of mankind , that is not to be done by christians , though of the instance there be no special prohibition in the laws of jesus christ : and modestinus the lawyer said well , in nuptiis non solum quod liceat , sed etiam quid honestum sit , semper est respiciendum . concerning which lest there be a mistake in it , i premise this caution in general , that we doe not take false or weak estimates of publike fame and honesty . nothing but the laws of god and men or the universal sentence of that part of mankind with whom we any waies converse is the measure of publike honesty . thus for a bishop to ride on hunting in his pontificals , or for a priest to keep an alehouse is against publike honesty : of the same nature are , for a woman to paint her face , or to goe in mans apparel . but when a thing is disputed on both sides by good and learned men , to doe either is not against publike honesty . that 's a certain rule ; for when a thing is called good and honest by wise and good men , the question is divided , and therefore cannot be united against either of them . * upon this account s. paul reprov'd the incestuous corinthian because he had done a fact which was not so much as nam'd , that is , approv'd amongst the gentiles , that one should have his fathers wife . caracalla indeed did it afterwards , and it was before his time done in the family of seleucus ; but these were insolent examples , ever disallowed by the romans and all the nations within their circuit : and consequently the greeks had long before s. pauls time been more restrain'd in their too great licentiousness of marriages . and when the custome of this thing had procur'd a licence for it amongst the scots , s. margaret , wife to malcome iii. their king did reduce the contrary law of nations , and forbad a son to marry his fathers wife , or a brother to marry his brothers widow . beyond this the new testament having nothing , if we reduce this to the present question we must consider whether the marriage of cosen germans be against publike honesty or good report , that is , whether it be condemn'd by the law of nations and the prevailing sentences or practise of wise men . concerning this , i find that plutarch speaking of the ancient laws and usages of the romans in marrying their kinred , saies it was a practice before it was a law : and there happened to be a case of a good man who had a great advantage by marrying his cosen german : upon occasion of which the people made a law that it should be permitted to any one to doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now this was very ancient ; and before this law for it i find no law against it , onely if claudius in tacitus said true they were diu ignorata , no notice of them , or but seldom examples . concerning which discourse though men are pleas'd to talk as serves their turnes , yet it is very certain that the elder the times were , the more liberty there was of marrying their kinred . however there was an early law for it and none against it , that i find ; and when it began to be considered , tempore addito percrebuerunt said tacitus , they in time grew frequent . in the oration of sp. ligustinus in livy there is this clause , pater mihi lxorem fratris sui filiam dedit : my father gave to me wife his own brothers daughter : and quintilian mourning for the immature death of his son , affirms that he was design'd to be son in law to his uncle . so cicero pro cluentio saies that his sister married melinus her cosen german : and augustus cesar gave his daughter julia to marcellus the son of his sister octavia . the brave brutus who was the example of a rare moral man and a noble patriot was married to portia the daughter of his wise uncle cato ; and that incomparable prince marcus antonius the philosopher and emperor was married to his neerest cosen annia faustina ; she was his cosen german . but thus it was at the beginning ; and thus it was at the ending of the roman state and empire . at the beginning ; the two daughters of servius tullius were married to their cosen germans lucius and aruns , the nephews of priscus tarquinius , livy indeed saies it was not certain whether these young gentlemen were uncles or cosen germans to their wives ; that is , whether they were sons or nephews to tarquinius priscus , but dionysius halicarnasseus contends earnestly that they were nephews . toward the declination of the roman period and state we find that constantius the emperor gave his sister to her cosen julianus . these and all the foregoing examples of the wisest , of the best , of the most holy persons , patriarchs , and kings , consuls and philosophers , law-givers and saints ; the practice and customes of the greatest and most civil nations are infinitely sufficient to dash in pieces this weak pretence ( if any should make use of it ) that the marriage of cosen germans is against publike honesty , and so consequently not of good report ; for that which god never forbad , but sometimes did actually command , which the patriarchs did practise , which the church of the jews never scrupled at , but alwaies were accustomed to it , which wise men and good men have done without reproof : which was admitted by the law of nations ; and is no where contradicted in scripture , which records many authentick precedents of such marriages , in all reason ought to be of good report . and certainly nothing hath done dishonour and so lessen'd the fame and good opinion of such marriages , as the very making a question concerning its lawfulness , and making a scruple even after the question is well determin'd . to be suspected , lessens the fame of any man or any thing . the doing justice to this article will doe it reputation enough . if we now shall inquire how the civil law of the romans did determine of these marriages we shall be helped much in the cure of the former fear . for if the law of the romans allowed it , that law which had so many brave and wise composers , and which so many nations allowed of and practis'd , and still do in very many kingdomes and republikes , we have no reason to think it can be of ill report . but concerning this the matter is not very disputable , it is notorious that the civil law did allow it . l. . § duorum inst . de nupt . l. . & l. non solum . § . d. de ritu nupt . l. c. de inst . & subst . * paulus the lawyer said ; si nepotem ex filio & neptem ex altero filio in potestate habeam nuptias inter eos me solo authore contrahi posse pomponius scribit , & verum est : and antontnus the emperor said , non videri potest sub specie turpium nuptiarum viduitatem tibi induxisse cum te filio sororis suae consobrino tuo , probabili consilio matrimonio jungere vol●erit : i need in this say no more . it was alwaies permitted in the greek and roman laws , till the time of theodosius , who being over-ruled by s. ambrose , forbad it by an express law ; tantum pudori tribuens continentiae ut consobrinorum nuptias vetuerit tanquam sororum , said aurelius victor ; he thought it more nice and modest if he should inlarge the laws and restrain what was not restrain'd before : but this as it arose suddenly , so as suddenly was extinguish'd ; for it was abrogated by arcadius and honorius his sons , whose constitution to this purpose is in justinian l. celebrandis c. de nuptiis , in which these words are remarkeable , [ revocatâ prisci juris authoritate , restincísque calumniarum fomentis , matrimonium inter consobrinos habeatur ] the law that forbad them was occasioned and fomented by calumnies ; which being dispersed , the authority of the ancient law was recalled . this onely i am to admonish ; that in the theodosian code the law of these emperors seems to say otherwise , as is to be seen under the titles of [ si nuptiae ex rescript . petant : & de incestis nuptiis . ] but the forgery is notorious enough . for when alaric king of the goths had commanded his subject arrianus the lawyer to make a breviary of the code , he fitted those laws to the customes of his own countrey , and so abus'd the law of arcadius and honorius , as appears plainly by comparing those constitutions which pass'd under the fingers of arrianus , with those which under the same rubricks are in the code of justinian . for in this there is not one word spoken of the marriage of cosen germans under those titles . and as he hath done in the breviary of the theodosian code , so he hath done in the epitome of caius institutions ( he , or some such fellow as bad ) and made the civil law as he pleased expressly against the known sanction of all the old law of the braver romans . * the same also was done by theophilus who recited this law according to the manners of his own time , and recites the law of justinian exactly contrary to justinian's sence by clapping a perfect negative to his direct affirmative . but curtius the latin interpreter of theophilus hath set it right again according to the true intent of the civil law . but it may be i doe not well to trouble the question with these little things , when the great lines of duty are so plain and legible : and concerning this we have a full testimony from s. austin ; who having observed that in his time cosen germans did not often marry : experti sumus ( saies he ) in conjugiis consobrinorum etiam nostris temporibus … .. quàm rarò per mores fiebat , quod fieri per leges licebat , quia id nec divina prohibuit , & nondum prohibuer at lex humana . that is , for cos●n germans to marry was neither prohibited by the laws of god nor man : and so we have a testimony beyond exception concerning the civil law , and the law of god , and the law of the church till his time . now if it be objected that he saies it was done but seldome , it is no wonder . s. ambrose and theodosius a little before that time had caused some restraint and made the matter uneasy and besides this ; if any man could observe concerning any one sort of persons how seldom they marry , that is , how few examples any one man can observe of any degree though never so distant , this will appear but light , as the dew upon a flower , or the down of a thistle . it is lawful for a father and his son to marry a widow and her daughter ; and for two brothers to marry two sisters ; and no man questions any thing so it : but quàm rarò hoc per mores fiat ; how many examples can any one man reckon ? can he tell so many in one age and of his own notice , as to make them up a multitude ? and yet this would be but a weak argument against it ; and not worth a further consideration . that which is to be inquired next into is the canon law ; and that indeed does forbid it : but how , and to what purpose , and with what obligation will not be wholly useless to consider . . in the very first canons of the church ( excepting onely that one fram'd in the councel of jerusalem acts . ) which are commonly called the canons of the apostles there is a caution against incestuous marriages , but the instances are onely , [ he that marries two sisters , or his brothers widow , or daughter . ] the penalty is , he may not be received into holy orders : but for the matter of cosen germans it was not forbidden : until s. austins time and thereabouts it was true that nondum prohibuerat lex humana , divina nunquam : gods law had never , and till then mans law had not forbidden it , that is , it was then in all senses lawful : and in the synod of paris almost six hundred years after christ , those are defined to be unlawful marriages quae contra praeceptum domini contrahuntur , which are against the divine law ; none else ; amongst which the present case is not to be suspected : and in the old canons of the church all the prohibited instances were compris'd in these verses , which was their authentick table : nata , soror , neptis , matertera , fratris & uxor , et patris conjux , mater , privigna , noverca , uxorlsque soror , privigni nata , nurúsque , atque soror patris , conjungi lege vetantur . but in some assemblies of the bishops about this time , a little before or a little after , the manners of the nations being spoil'd with warres , rudeness and barbarisme , they contracted incestuous marriages : and it was therefore thought fit that as the marriage of uncles and nieces were forbidden as a hedge to keep them farther off from father and mother , son or daughter , so this of cosen germans was set as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an outward court to keep them from marrying brother and sister . and therefore harmenopulus saies they were forbidden by the laws of the greeks . and it was amongst them no more then was highly needful for a reason which every one knows . but both there and in the latin church , when the prohibition of cosens marriage is joind in the same decree with the marrying of sisters , the cause is rendred too suspicious . * and yet there was an external cause that had influence upon these sanctions of the church . the goths then prevaild by the sword , and the church to comply with the conquerour was forward to receive this law from them : for the goths had it before the romans , and it is very probable that those barbarous people were the great presidents and introducers of the prohibition . . these laws were made by time and accidents , and were extended or contracted as it pleased the popes of rome , who ( as one observes ▪ ) were for a long time iniquiores & invidi in maritos , apt and easie to make all restraints upon marriages . if it were seasonable and fit it were not useless to observe many instances out of the canon law to this purpose . but i forbear , that which i now observe , is , that the prohibition amongst them began with cosen germans then it went to the third and fourth degrees ; then to seven , then to four again , sometime to six , as in the synod at cabaillon ; sometimes usque dum generatio agnoscitur , aut memoria retinetur , as long as any memory of kinred remains , and that will be very far in wales where they reckon eight degrees and special names of kinred after cosen germans , and then kin for ever , and truly these canonists proceed as reasonably as their principles would admit . for if cognation or consagu●nity was the hindrance of marriage , where ever they could reckon that , they had some pretence to forbid marriage : but if they onely forbad it upon the accounts of nature , or by the precedent of the divine law given to moses they were to stop there where nature stop'd , or the divine law . but that they would not , as knowing it to be an easie thing to make laws at the charge of other mens trouble . . the reasons why the projectors of the canon law did forbid to the fourth or to the seventh degree , were as fit a cover for this dish as could be imagined . they that were for four gave this grave reason for it . there are four humors in the body of a man to which because the four degrees of consanguinity doe answer , it is proportionable to nature to forbid the marriage of cosens to the fourth degree . nay more ; there are four elements ; ergo , to which it may be added , that there are upon a mans hand four fingers and a thumb . the thumb is the stirps or common parent ; and to the end of the four fingers , that is , the four generations of kinred we ought not to marry , because the life of a man is but a span long . there are also four quarters of the world ; and indeed so there are of every thing in it , if we please , and therefore abstain at least till the fourth degree be past . others who are graver and wiser ( particularly bonaventure ) observe cunningly , that besides the four humours of the body , there are three faculties of the soul , which being joined together make seven , and they point out to us that men are to abstain till the seventh generation . these reasons such as they are , they therefore were content withall , because they had no better : yet upon the strength of these they were bold even against the sense of almost all mankind to forbid these degrees to marry . . when the canonists appointed what degrees of kinred they would have restrain'd from mutual marriage , they took their precedent and measure from the civil law , making this their standard , that so long as by the civil law inheritances did descend , so long by the canon law it should not be permitted to kinred to marry : and upon this account they forbad marriage to the seventh degree , because so farr the laws appointed inheritances to descend . now that this is a weak and a false ground appears , because inheritances descend even to the tenth degree : and yet suppose it otherwise : yet the popes and other compilers of the canons overshoot their mark extremely : because while they forbidding marriages to the seventh degree pretended to follow some proportions and usages of the civil law , do yet reckon the degrees otherwise then the civil law does , and consequently doe forbid marriage to the fifteenth civil degree exclusively . for whereas by the canon law so far as either of the persons is distant from the common parent , so far he is distant from the other in the equal line : so that by this computation cosen germans are distant in the second degree and no more . but by the civil law there are accounted so many degrees as there are persons besides the common parent , so that in this computation cosen germans are distant in the fourth degree ; and consequently the seventh canonical degree is the fourteenth civil degree , the unequalness and unreasonableness of which , all lawyers will deride . the same is in proportion to be said of their later reduction of the canonical prohibition to the fourth degree inclusively . . these laws gathered by the roman canonists are not now , nor ever were they , obligatory but by the consent of the people , and the allowance of princes . for bishops in their meer spiritual impresses have no proper legislative power , were princes are christian : and if the prince please he may inlarge or restrain their power , so that he make no intrenchment on the divine law , and doe what is useful and profitable , fac legi tuae sepem , said the jews : it makes the law firm if you put a hedge about it ; and where viler people who had no fear of god were apt to marry sisters or aunts , it was not ill to prohibit something that was lawful , lest they should run into what is unlawful . but this is matter of prudence onely and ought to be separated from the question of lawful or unlawful . but then when the prince does not bind , the subjects are free . honesta & justa esse quae regi placent , & regno utilia . those things which please the king and are profitable to the kingdome are honest and just . it was truly said but ill applyed by antiochus seleucus . . these laws are neither allowed by the prince , nor by the ecclesiastical state in england , and because they were useless and burdensome they were laid aside ; for they were but drains for money and levies of rents ; for even under the pope the way was , and is now , open enough to cosen germans if they have gold enough to purchase the lead . and so it was when the civil law was tun'd to the aire of the canon law and both to the manners of the goths . cosens might marry with a dispensation from the prince ; a form of which is to be seen in cassiodore . but this is one of the many blessings of the protestant religion that we are not tied to pay money for leave to doe a lawful action ; so that as the jewes were wont to say , he that hath married a wife that is too neer of kinred , let him turn proselyte and then she is not of kin to him , i may in some sense use in the contest between our laws and those of the roman churches : he that hath or desires to marry a wife of his kindred which is not to neer by gods law but is by the popes law , let him become a protestant , and then though nothing can be allowed to him which god hath forbidden , yet that leave which god hath given him , man shall not take away . . if it were at all considerable what is done by the canon law , there is a new device brought in of spiritual kinred ; and marriages forbidden to be between such as answer at the font for the same child ; that is , if we value the roman canons , all mankind are in perpetual snare , and that to no purpose . . but as for the present inquiry it is considerable that the canon law it self does not pretend it to be against the divine law , but does it wholly upon other accounts , as i have already instanc'd ; and this appears in the epistle of rabanus to cardinal humbert . quod pontifices usque ad sextum vel septimum gradum conjugium prohibent , magis ex consuetudine humana quam ex lege divina cos praecepisse credendum . the canons did not intend to signifie it to be against the law of god for cosens to marry in the degrees forbidden by the canon law . . and after all , the laws of england doe expressly allow it ; as is to be seen in the tables of marriage set up in churches usually , and in the statute of of henry . chapter . and it is observable that in england they were allowed to doe it ever since they were christians , unless they were papists . for till pope gregories time and augustine the monk ( though christianity had been here almost yeers before it was us'd by the britains : and p. gregory did not think it fit that augustin should put a restraint upon them ( as is to be seen in the british councels collected by that learned and good man sr henry spelman ) but it was no little interest and power , which the popes afterwards procured in the families of princes and other great personages by giving leave to them to marry their neer relatives ; and their posterity for their own sakes would in all likelyhood preserve that power to which ( as things then went ) they did owe their legitimation . although i have pass'd thorough all laws that can oblige us , in this present inquiry ; yet because the chief disquisition is concerning the natural law , and whether or no any prohibition can from thence descend upon the marriage of cosen germans is the main question ; it will be proper here to adde one topick more , that is , the prudence or reasonableness of the thing . concerning which it is observable , that whoever shall goe about to assign the proper reasons why certain degrees are forbidden to marry by the law of god , will by experience find it to be too hard for his head : and rabbi menahen racanatensis observed , quod ad rationem attinet interdictorum incesti , magistri traditionum de ea nihil certi acceperunt . the masters of traditions have received no certain account of those reasons for which god forbad incestuous mixtures : indeed if we could find out the prime and proper reason ; then by proportions to it we could better understand how far the prohibitions were to be extended . but this is to be despair'd of . but yet men have ventur'd to give such reasons as they could , which how far they are applicable to the present question shall be considered . . that kinred ought not to marry is therefore decreed , nè emulatio fiat in eadem domo , saies one . the same degree of kinred will be apt to love the same man , and so emulation will arise . * well suppose that : but if it does ; the marrying one of them will determine all the rest , and quiet the strife . but because this proves too much , it proves nothing at all . for upon the same account , a young man should not marry in a family where there are many daughters , nè aemulatio fiat in eadem domo to avoid emulation and competition . . cosens would do better not to marry ( saies another ) nè habeat duas necessitudines una persona ; that one person may not be a double relative : for so names will be confounded and the same person shall be father and cosen to his own child . * but what if he be ? and what if a king be both a lord over and a son under his own mother ? what if a man be a father and a judge , a brother in law and a natural brother , as when two brothers marry two sisters ? the more relations and necessitudes there are , it is so much the better , and a twofold cord is not easily broken . . it were well that cosens might not marry , that by their kinred they might be defended from the injury of their husbands , in case they should need it . * well suppose this too : yet , this does not at all concern the man , for he will not need a defence by his kinred against his wife . for the woman , unless she marries all her kinred , the other may be a defence against the violence of one whom she does marry ; and will be more likely to prevail in the defence against a kinsman , then against a stranger . but if a woman be brought to that pass , her cosen shall doe her little advantage against her husband ; for such defences doe but exasperate and make eternal animosities : but the laws are the best defences . if the cosen will be a sure defence against the husbands injury : then if the cosen be married to her , he will be sure to do her no injury . for he that will doe evil himself , is but an ill security to be ingag'd against another , and he that will prevaricate in the duty of a husband , will hardly secure the peace of the woman by the duty of a kinsman . . s. austins scruple is this . inest nescio quomodo humanae verecundiae quidam naturale ac laudabile ut cui debet causa propinquitatis verecundum honorem ab ea contineat quamvis gener atricem tamen libidinem . there is in the modesty of mankind something that is natural and laudable ; by which they abstain from congression with them to whom they own the honor of reverence and modest bashfulness . this indeed is a good account where the modesty of nature does really make restraints and owes duty and reverence : and therefore is one of the most proper and natural reasons against the marriage of parents and children , and is by the allowance of some proportions extended to brother and sister : but if it be sent out one step further , you can never stop it more , but it shall go as far as any man please to fancy : therefore let it stop where god and nature hath fix'd its first bounds ; and let not the pretence of a natural reason or instinct , carry us whether nature never did intend ; for it is certain she gave larger commissions , however the fears , or the scruples , or the interest of some men have made them to speak otherwise : and i remember concerning cicero who somtimes speaks against the marriage of cosens , that it is but too reasonable to suppose he did it to remove suspicion from himself ; it having been objected against him by q. fusius calenus in dio that he was too kind and amorous to his own daughter . filia matris pellex tibi jucundior atque obsequentior quàm parenti par est ; so unequal , so uncertain a way it is to trust the sayings of a man , when so frequently the mans opinion is not caused by his reason , but by a secret interest . . pope gregory in his epistle to the arch-bishop of canterbury tries another way : experimento didicimus ex tali conjugio sobolem non posse succrescere . if cosen germans marry they will have no children . but the good man did not remember that the whole nation of the jews came from the marriage of the two cosen germans of jacob , rachel and leah ; and although by this discourse it seems it was an usuall practice to doe it ; for from the practice onely he could pretend to an observation of this event ; yet as to the event of the thing it self ; it is a very great experience which the world hath , by which his observation is confuted . . but the best reason given against the convenience of it ; for none pretends higher ; is , that it were better if cosen germans should not intermarry propter multiplicandas affinitates , as s. austin expresses it , ut conjugiis augeant necessitudines , that so they might scatter friendships and relations in more families for the dissemination and extension of charity . for cosens being already united and loving , it were well by marriage to endear others which are not so loving , not so united . of this every one makes use that is pleas'd to disswade these marriages . but to this i answer , that suppose this were well and without objection as to the material part , yet this does no waies prove it unlawful , and indeed is not by the contrivers of it intended it should : as appears in philo and plutarch from whom s. chrysostom and s. austin did borrow it . there may be one inconvenience in it , and yet many conveniences and advantages which may outweigh that one ; and that there are so , will appear in the sequel . this very reason when philo the jew had urg'd in general for the scattering friendships and not limiting alliances to one family , he addes , quod respiciens moyses alias etiam multas propinquorum nuptias vetuit : meaning that this argument is sufficiently provided for by the restraints that moses made , and if we marry out of those limits , the friendship is enough scattered . for beyond brother and sister , uncles and nieces , the relation is far enough off to be receptive of and to need the renovation or the arrests of friendship . . it were well if cosen germans did not marry lest by reason of their usual familiarity , converse and natural kindness , fornications should be secretly procured ; it being too ready for natural love to degenerate into lust . i answer that therefore let them marry as the remedy . for it were a hard thing that cosens who doe converse and are apt to love should by men be fobidden to marry , when by god they are not . for this aptness to love being left upon them , together with their frequent conversation is a snare ; which because god knew he permitted them to their remedy ; and if men doe not they will find that their prohibition of marriage will not be a sufficient security against fornication . for brothers and sisters where the danger is still greater , god hath put a bar of a positive law , and nature hath put the bar of a natural reason and congruity and the laws of all mankind have put a bar of publike honesty and penalties , and all these are sufficient to secure them against the temptation : and this was observed by a wise man long since in this very instance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the father is not in love with the daughter ; nor a brother with his s●ster : the reason is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fear and the laws are restraint enough for this love : but because to cosens this bar is not set , the greater propensity they have to love , the more need there is they should be permitted to marry . * and this very thing was observed by rabanus in his epistle to humbert . hujusmodi prohibitiones adulterii occasionem praebere ; such laws of restraint are occasions of adultery and therefore he infers from thence , bonum esse ut praetermissis illis prohibitionibus legis divinae servetur constitutio . it were good if standing in the measures of the divine law , we should lay a snare for no mans foot by putting fetters upon his liberty , without just cause , but not without great danger . i know of no more reasons pretended against this affair ; i think these are all ; and i am sure they are the most considerable . but then on the other side , although it were hard to require any more reason for the marriage of cosen germans , then we doe for any other marriage , that is , that we love the person , that she be vertuous and fitted for our condition , yet i say ex abundanti , that there are conveniences and advantages which are not contemptible , not yet are so readily to be found in the marriage of other persons . . there is the advantage of a great and most perfect parity of condition that is regularly to be expected . there is no upbraiding of kinred , greatness or weakness of fortune occasion'd by the difference of elder or younger brother ; ( for this being in all families is not a reproach to any ) and here is the greatest probability of a similitude of passions , humors and affections , and they that have experience in oeconomical affairs know that these things are not contemptible . . it is observable that when god intended to bless a family and a nation , there he permitted , and in some cases commanded the marriage of cosen germans , as in the families of israel . and although it was lawful for one tribe to marry into another , as appears in david who married saul's daughter of the tribe of benjamin ; and the benjamitish families were restored by the intermarriages of the other tribes after that sad war about the levits concubine ; and hillel the pharisee was of the tribe of benjamin by his father , and of judah by his mother , yet this was done so seldome , that it was almost thought not lawful ; but the most general practice was to marry in their own neerer kinred , in their own tribe . . in the case of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heiresses it was commanded both in the hebrew and in the attick laws that cosen germans should marry , lest the inheritance should goe from the family ; of which i have already given an account ; but now i onely observe the reasonableness and advantage . s. austin's [ largiùs sparge amicitias ] is nothing ; for when any considerable advantage is to be done , certainly our own are to to be preferred before strangers . and the same also is true in proportion , when any one of the family is passionately and to pious purposes in love with his cosen . . in the case of an aunts daughter to be married to her cosen by her mothers brother , there is this advantage to be gotten to the female side ; she preserves her fathers name in her own issue , which she had lost in her own person and marriage . . in the accidents of houshold conversation , and in the satieties of a husbands love , the stock of kinred comes in by way of auxiliary forces to establish a declining or tempted love : and they understood this well , who made it an objection against the marriage of kinred , lest the love being upon two accounts should be too violent , as aristotle in the second book of his politicks , seems to intimate . but i suppose that they who are concerned in such marriages , will not fear the objection ; but they have reason to value the advantage . — dum pietas geminato crescit amore while the marital love is supported with the cognation . . s. augustins argument is to me highly considerable . fuit antiquis patribus religiosae curae , ne ipsa propinquitas se paulatim propaginum ordinibus dirimens longius abiret , & propinquitas esse desisteret , eam nondum longè positum rursus matrimonii vinculo colligare , & quodammodo revocare fugientem . the dearness of kinred will quickly wear out , and cosens will too soon grow strangers , therefore the patriarchs had a religious care to recall the propinquity which was dividing and separating too fast ; and as it were , to bind it by the ties of marriage , and recall it when it was flying away . and indeed there is no greater stability to a family , no greater band to conjugal affections then the marriage of cosens . i should now speak no more to this question , but that i have often met with a trifling objection concerning which i could never find any reasonable pretence , or ground of probability to warrant it . second cosens may not marry , but are expressly forbidden , therefore much rather first cosens though they be not nam'd . to this i answer that i never knew the marriage of second cosens forbidden , but by them who at the same time forbad the marriage of the first : and indeed i have searched and cannot fixe my eye upon any thing that i can imagine to be the ground of the fancy : therefore i can say no more to it ; but that the law of god does not forbid either , nor the laws of our church or state , nor the laws of nature or nations , or right reason , but these marriages have advantages in all these . and we find that isaac married his second cosen , and that was more for it then ever could be said against it . abraham was careful and rebeccah was careful that their children respectively should marry within their own kinred : for it so was design'd because those families were to be greatly and specially blessed ; and they called one another into the participation of it . i conclude this question with as much warranty to the marriage of cosen germans as can derive from the premises ; they may without scruple own it , and say viderit amplexûs aliquis laudabimur ambo . i know no other pretences of any instance obliging christians , derived onely from the judicial law . these two doe not oblige ; and therefore the rule is true in its direct affirmation . rule . the ten commandements of moses , commonly called the moral law , is not a perfect digest of the law of nature . the jews in their cabala say that the law of god was made before the creation of the world two thousand yeers and written in black burnt letters on the back side of a bright shining fire ; according to that of david , thy word is a lanthern unto my feet , and a light unto my paths . their meaning is , ( for under phantastick expressions they sometimes intended to represent a material truth ) that the decalogue or their systeme of moral precepts was nothing but an express or the tables of the law of nature ; long before moses time given and practis'd by their fathers . but this was not a perfect systeme ; it was the best that ever was since adam brake the tables of the natural law and let sin and weak principles into the world ; and it was sufficient in the present constitution of the world ; but even this also was but like a paedagogue to bring us to christ. in the scholes of moses they practised the first rudiments of perfection ; but christ was the last and therefore the most perfect lawgiver ; and they that did commence under moses the servant of god , were to proceed under jesus christ the son of god : and therefore the apostle calls christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and if we will acknowledge christ to be our lawgiver , and the gospel to be his law , called in the new testament , the law of liberty , a royal law ; then we must expect that our duty shall be further extended then to a conformity in our lives to the ten words of moses . i doe not here intend a dispute whether christ hath given us laws of which neither before moses nor since there are no footsteps in the old testament ; for i think there are none such , but in the letter or in the analogy they were taught and recommended before : but this i say ; that some excellencies and perfections of morality were by christ superadded in the very instances of the decalogue ; these also were bound upon us with greater severity , are indeared to us by special promises , and we by proper aides are inabled to their performance ; and the old commandements are explicated by new commentaries , and are made to be laws in new instances to which by moses they were not obliged ; and some of those excellent sayings which are respersed in the old testament , and which are the dawnings of the evangelical light , are now part of that body of light which derives from the son of righteousness : insomuch that a commandement which was given of old , was given again in new manner , and to new purposes , and in more eminent degrees ; and therefore is also called a new commandement . thus the conversation evangelical is called an old commandement and a new one . so that in the whole this will amount to the same thing as if they were new commandements . i will not therefore trouble this article with those artificial nothings ; or endeavour to force any man to say christ hath given us new commandements ; but this i suppose to be very evident ; that we are by jesus christ oblig'd to doe many things to which the law of moses did not oblige the sons of israel : but whether this was by a new imposition , or a new explication of the old , it matters not , save that some men will be humor'd in their own manner of speaking . i give an instance ; the christians are obliged to love their brethren , and their neighbours : the jews were so too : but christ commanded us to love those whom the jews did not call brethren or neighbours ; even all that have the same nature , even all that are in calamity . for to the question ask'd by the pharisees , and who is our neighbour ? christ answer'd by the parable of him that fell among the thieves : he that is in need is our neighbour . the jews understood this to mean nothing but one of the same nation or religion , the rest they hated . here then is a new duty ; to which the jews in the same latitude and in the same expressions were not bound by the decalogue ; and this is as much as a new commandement : for it is new to me if it imposes a new duty . so if god forbids incest : and by it onely means the conjunction of parents and children , if afterwards he commands us to abstain from brother and sister , uncles and aunts ; this is a new law under the old words . the jews might hate their enemies ; but christians have none , that is , they have none whom they are to repute such by a legal account . the seven nations in palestine were legally and properly to be accounted enemies ; but to christians all are to be esteemed as brethren in some account or other ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to a good man no man is enemy : so that by alteration of the subject matter , the old law is become new , that is , we have a new law . lex vetus amorem docet in proximos , nova in extraneos . the old law teaches love to neighbours , the new to strangers , that is , to such whom the jews called so ; but yet the christians are to treat as neighbours . for that is a duty to us which was not so to them ; and we may perish for omitting that , to which they were not obliged so much as under the pain of a legal impurity . but not onely in the object of our duty ; but in the expression and signification of action christ is a new lawgiver . they and we are bound to love our brethren ; but the precept of love did not bind them to what we are bound : we must die for our brethren ; and of this we have an express commandement , which it is certain they had not ; and no sign of it in their moral law . and it is not the same words , but the same intension of duty that makes the same law . the jews were bound to love their wives ; but an easiness of divorce did consist with that duty exacted by that law , but it will not doe so in ours . now as in moral actions a degree alters the kind ; so it is in laws ; for every new degree of duty that is requir'd supposes a new authority or a new sanction to inferre it ; for the same law does not in one age directly permit an action , and in another forbid it ; it does not reward that person which in another it will condemne . but i adde other instances . if repentance be a precept , and not onely a privilege ; it is certain that in the gospel there is a precept which was not permitted , much less injoin'd ; for this obedience supposes christ to be our redeemer in nature before he is our lawgiver , and therefore that it could be no part of their moral law . but repentance is not properly and primarily a law of nature ; for though it was the first action of religion that we find was done in the world , yet it is such a one as supposes nature lapsed ; and therefore at the most can be but adopted into the law of nature : but yet because it is as much a part of the law of nature , as restitution is a part of natural justice , this instance is not altogether an improper illustration of this rule . but there are also many things for which provisions are made in the law of nature ; for which there is no caution in the decalogue . i instance in the matter of incest ; and if any man will reduce it to the fifth commandement , it is certain he must then suppose , onely the mixture of parents and children to be , and that of brother and sister not to be incestuous ; for these cannot come under the title of father and mother ; and if it be refer'd to the seventh commandement it will be as improper as to suppose jeering to be forbidden in the sixth . i could adde that there being but two affirmative precepts in the decalogue , there is no caution against sins of omission in any other instances . i will not instance in those precepts which relate to our b. lord himself , and are superinduc'd by christianity upon the law of nature ; such as are [ faith in jesus christ , hope of eternal life , fraternal correption , avoiding scandal , custody of the tongue in many instances , the sacraments , to stand fast in christian liberty , searching the scriptures , humility , mortification , bearing the infirmities of the weak ] and many more ; all which proclaime christ to be our lawgiver ; but doe not properly denore the imperfection of the decalogue as it is a systeme of the laws of nature . but i adde from the very stock of nature many others . for though by the decalogue we are forbidden to doe evil , yet we are not commanded to doe good : and that is a material consideration ; and cannot by way of reduction be brought hither : because they are wholly different things , and are the effects of several reasons , and to be incouraged by distinct promises or immunities respectively , and are not consequent to each other . for the sons of israel and all the world are bound to doe evil to no man , but are not bound to doe good to every man : the first is possible , the second is not : and the jews never understood that they were bound to give almes by the sixth commandement : and in nature the obligation to doe good is upon a positive account ; as the obligation it self is . of the same nature is gratitude , readiness to help a man in need , to keep a secret intrusted to us , to performe promises : all which are of greater concernment to mankind then to be intrusted onely to analogies , uncertain inferences and secret corollaries , and yet for these there is no provision made in the ten commandements . neither can this measure of the decalogue be reprov'd by saying that all these laws of nature , and all the laws of christ may be reduc'd to the decalogue . i know it is said so very commonly , and the casuists doe commonly use that method , that the explication of the decalogue be the summe of all their moral theology ; but how insufficiently , the foregoing instances doe sufficiently demonstrate : and therefore how inartificially will also appear in the violence and convulsions that must needs be used to draw all these dissonancies into one center . i remember that tertullian ( i suppose to try his wit ) finds all the decalogue in the commandement which god gave to adam to abstain from the forbidden fruit . in hac enim lege adae data omnia praecepta condita recognoscimus , quae postea pullulaverunt data per mosen . and just so may all the laws of nature and of christ be found in the decalogue , as the decalogue can be found in the precept given to adam : but then also they might be found in the first commandement of the decalogue , and then what need had there been of ten ? it is therefore more then probable that this was intended as a digest of all those moral laws in which god would expect and exact their obedience ; leaving the perfection and consummation of all unto the time of the gospel : god intending by several portions of the eternal or natural law to bring the world to that perfection from whence mankind by sin did fall ; and by christ to inlarge this natural law to a similitude and conformity to god himself as far as our infirmities can bear . it was very well said of tertullian , intelligimus dei legem etiam ante moysen ; nec in oreb tantum , aut in sina & in eremo primum , sed antiquiorem , primum in paradyso , post patriarchis , atque ita ex judaeis certis temporibus reformatam : ut non jam ad moysi legem ita attendamus , quasi ad principalem legem , sed ad subsequentem quam certo tempore deus & gentibus exhibuit , & repromissa per prophetas in melius reformavit . the law of god was before moses , neither given in horeb nor in sinai , in the wilderness [ nor in the land ] but first given in paradise ; afterwards to the patriarchs , and then being reformed it was given to the jews : so that we are not to look after moses law as the principal , but to the law that comes after the law of moses , which being promised by the prophets god in the fulness of time gave unto the gentiles in the times of reformation . the effects of this rule in order to conscience are these : . that we acknowledge christ to be our lord and master , our lawgiver and our teacher . . that we understand the ten commandements according to his commentary . . that the customes , explications , glosses , and usages of the jews may not be the limit of our practice . . that we expect not justification by our conformity to the decalogue . . that we endeavour to goe on to perfection ; not according to the pattern which moses , but which christ shewed in the mount. . that we doe not reckon any systeme of the natural law , but the books of the new testament . . that we doe not esteem it sufficient for us to live according to nature ( as the expression is commonly used ) but that we live according to grace , that is , the measures of reformed nature . for in this sense these words of justin martyr are true and useful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to live according to nature is the ornament or praise of one that is yet an unbeliever : meaning that the disciples of jesus must doe more . for according as the world growes in age , so also it is instructed in wise notices ; and it must pass on to glory by all the measures and progressions of grace ; and all that law by which we live in all the periods of the world is nothing else but the several degrees and promotions of the law of nature . for children are governed by one measure and young men by another , and old men still by a more perfect ; and yet the whole is nothing else but right reason drawn into laws , and that which fits our nature bound upon us by the decree of god : some laws fit our natures as they are common to us and beasts : some fit us as we are next to angels ; and some fit us as we are design'd to immortality , and the fruition of god : and the laws of nature do grow as our natures doe . and as we see is in matters of speculation , those principles enter into us , or are drawn from their hidden places , in our age of which we had no sign in our youth ; and when we are children we admire at those things and call those discourses deep and excellent which when we are grown up we are asham'd of as being ignorant and pitiful . so it is in our manners , and so it is in our practical notices ; they all grow till they arrive at their state and period : but because the eternal laws of god , that is , those laws which are not fi●ted to times and persons and relations , but to the nature of man , that is , to all mankind , intend to bring us to god and to all that perfection of which we are capable ; therefore it is that they also must increase according to the growth of nature : when therefore the nature of man was rude and in its infancy , god drew out of the eternal fountain but a few of these natural laws : but he still superadded more as the world did need them , and at the last by his son , who by his incarnation hath adorn'd our nature with a robe of glory , hath drawn out all those by which we are to converse with god and men in the best and greatest entercourses : that he might enable our nature to dispositions proper and immediate to a state of glory . not but that they all were potentially in the bowels of the great commandements ; but that god did not by any prophets or law-givers draw them all forth , till the great day of reformation , at the revelation of the son of god. but in this the sentence of irenaeus is wise and full . consummata vitae praecepta in utroque testamento cùm sint eadem , eundem ostenderunt deum qui particularia quidem praecepta apta utrisque praeceptis , sed eminentiora & summa , sine quibus salvari non potest , in utroque eadem suasit . the precepts of perfect life are the same in both testaments , and doe demonstrate the same god of both ; who indeed hath given severally several instances of commandements ; but the more eminent and the chief , without which salvation is not to be had , are the same in both. meaning , that there are the same general lines of religion , and of justice in the old and in the new ; but the special and particular precepts are severally instanc'd by christ and moses . rule . all the explications of the moral law which are found in the prophets and other holy writers of the old testament , are to be accounted as parts of the moral law , and equally obliging the conscience . he that will explicate the mosaick law according to the perfections of the gospel , does expound the words of a child by the senses and deepest policies of a witty man. i have seen some parts of virgil chang'd into impure fescennines ; and i have also seen them chang'd into the sense and stile of the gospel ; but virgil intended neither , though his words were capable of both ; and yet the way to understand virgil is by the commentaries of men of his own time , or nation , or learned in the language and customes of the romans . so it is in the decalogue of moses . if christians understand it by all the severities and inlarged notices of the gospel , they accuse their own commentary as too large , or the practice of the jews who never obeyed them at that rate ; and therefore all those wilde reductions of all good and bad to that measure is of no good use , but it is full of error , and may have some ill effects ; of which i have already given caution : but then because they may be explicated and can admit a commentary , as all laws doe beyond their letter ; there is nothing more reasonable , then that the commentaries or additional explications of their own prophets and holy men , and the usages of their nation be taken into the sacredness of the text and the limits of the commandement . thus when god had said , thou shalt doe no murder ; when moses in another place addes these words , thou shalt not hate thy brother in thy heart ; nor be mindful of an injury : this is to be supposed to be intended by god in the commandement ; and to be a just commentary to the text , and therefore part of the moral law . when they were commanded to worship the god of israel and no other : this was to be understood according to davids commentary ; and when he had composed forms of prayer to god , to pray to him was to be suppos'd to be a duty of the commandement . god commanded that they should honour father and mother , which appellative when moses and the holy writers of the old testament had given to princes and magistrates , and had in another place expressly commanded obedience to them , it is tohe supposed that this is an explication of the fifth commandement . this also is to be extended further , and by the sayings of the prophets they could understand what things were permitted by moses , which yet god loved not : and that the commandement had a further purpose then their usages would endure : and though ( as our blessed lord afterward express'd ) moses permitted divorces for the hardness of their heart ; yet that from the beginning it was not so , and that greater piety was intended in the commandement they were sufficiently taught by the gloss which god himself inserted and published by the prophet hosea , i hate putting away . in this and all other cases the natural reasonableness of things , natural justice , and essential piety , and the first institution of them were the best indications of these effects which such sayings of the prophets and other holy men ought to have in the enlargement of the moral law , or restraint of privileges and liberties . the use of this rule in order to the government of conscience is to describe of what usefulness in our religion , and what influence in our lives is the old testament ; all the moral precepts which are particulars of the natural law or universal reason are either explications of the decalogue or precepts evangelical , by which the old prophets did prepare the way of our lord , and make his paths strait . it is the same religion theirs and ours as to the moral part : intending glory to the same god by the same principles of prime reason , differing onely in the clarity and obscurity of the promises or motives of obed●ence , and in the particular instances of the general laws , and in the degrees of duties spiritual : but in both , god intended to bring mankind to eternal glories by religion or the spiritual worshippings of one god , by justice and sobriety , that is , by such waies as naturally we need for our natural and perfective being even in this world. now in these things the prophets are preachers of righteousness , and we may refresh our souls at those rivulets springing from the wells of life , but we must fill and bath our selves in fontibus salvatoris in the fountains of our blessed saviour : for he hath anointed our heads , prepar'd a table for us , and made our cup to overflow and of his fulness we have all received , grace for grace . but this is at no hand to be extended to those prohibitions or reprehensions of their prevarications of any of the signal precepts of religion , by which as themselves were distinguish'd from other nations , so god would be glorified in them . for sometimes the prophets represented the anger of god in a ceremonial instance : when either they sin'd with a high hand in that instance , that is , with despite and contempt of the divine commandement , or when the ceremony had a mixture of morality , or when it was one of the distinctions of the nation , and consignation of them to be the people of god. but this will be reduc'd to practice by the next rule . rule . every thing in the decalogue is not obligatory to christians , is not a portion of the moral or natural law . when moses deliver'd the ten commandements to the people , he did not tell them in order which was second , which was fifth : and upon this account they have been severally divided as men did please to fancy . i shall not clog these annotations with enumerating the several waies of dividing them ; but that which relates to the present inquiry is whether or no the prohibition of graven images be a portion of the first commandement ; so as that nothing is intended but that it be a part or explication of that : and that it contain in it onely the duty of confessing one god , and entertaining no other deity viz. so that images become not an idol , or the final object of our worship as a god ; and therefore that images are onely forbidden as dii alieni , not as the representations of this one god , and they are capable of any worship but that which is proper to god : or else it is a distinct commandement ; and forbids the having , or making , and worshipping any images with any kind of religious worship . these are the several effects which are design'd by the differing divisions of the first table ; i will not now examine whether they certainly follow from their premises and presuppositions ; but consider what is right , and what follows from thence in order to the integrating the rule of conscience . that those two first commandements are but one was the doctrine of philo the jew ( at lest it is said so ) who making the preface to be a distinct commandement ; reckons this to be the second ; deos sculptiles non facies tibi , nec facies omne abhominamentum solis & lunae , nec omnium quae sunt supra terram , nec eorum quae repunt in aquis , ego sum deus dominus tuus zelotes , &c. and the same was followed by athanasius , this book hath these ten commandements in tables ; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i am the lord thy god : the second , thou shalt not make an idol to thy self , nor the likeness of any thing : and this division was usual in s. cyrils time who brings in julian thus accounting them . i am the lord thy god which brought thee out of the land of egypt : the second after this : non erunt tibi dii alieni praeter me , non facies tibi simulacrum , &c. and the same way is followed by s. jerome and hesychius : these make the introduction to be one of the commandements ; and those which we call the first and the second to be the second onely . of the same opinion as to the uniting of these two is clemens alexandrinus ; and s. austin , et revera quod dictum est , non erunt tibi dii alieni , hoc ipsum perfectiùs explicatur , cùm prohibentur colenda figmenta . the prohibition of images is a more perfect explication of those words , thou shalt have no other gods but me . to the same sense ven. bede a , s. bernard , b , the [ ordinary gloss , lyra , hugo cardinalis ] lombard , the church of rome , and almost all the lutheran churches do divide the decalogue . on the other side these are made to be two distinct commandements by the chaldee paraphrast ( in c. . exod. ) and by josephus ; primum praeceptum deum esse unum , & hunc solum colendum . secundum , nullius animalis simulachrum adorandum . and these are followed by origen , gregory nazianzen [ s. ambrose , and s. hierom * ] even against his opinion express'd in another place , s. chrysostom , s. austin , or whosoever is the author of the questions of the old and new testaments , sulpitius severus , zonaras ; and admitted as probable by ven. bede : but followed earnestly by all the churches that follow calvin ; and by the other protestants not lutherans . in this great contrariety of opinion that which i choose to follow is the way of the church of england , which as it hath the greater and more certain authority from antiquity , so it hath much the greater reasonableness . for when god had commanded the worship of himself alone excluding all false gods : in the next words he was pleas'd also to forbid them to worship him in that manner by which all the gods of the nations were worshipped , which was , by images : insomuch that their images were called gods , not that they thought them so ; but that the worshipping of false gods , and worshipping by images were by the idolaters ever join'd . now this being a different thing from the other : one regarding the object , the other the manner of worship it is highly reasonable to beleeve that they make two commandements . . god would not be worshipped by an image , because none could be made o● him ; and therefore it is remarkable that god did duplicate his caution against images of him , by adding this reason to his precept , remember that ye saw no shape , but onely heard a voice : which as it was a direct design of god that they might not make an image of him , and so worship him as the idolaters did their false gods , so it did indirectly at least intimate to them , that god would be worshipped in spirit and truth , that is , not with a lying image : as every image of ●im ●●ust needs be : for it can have no truth when a finite body represents an infinite spirit . and this is most likely to be thus : because this being a certain digest of the law of nature , in it the natural religion and worship of god was to be commanded , and therefore that it should be spiritual and true , that is , not with false imaginations and corporal representment , was to be the matter of a commandement . . since the first table did so descend to particulars as by a distinct precept to appoint the day of his worship : it is not unlikely that the essential and natural manner of doing it should also be distinctly provided for , since the circumstantial was : but that could not be at all , if it was a portion of the first commandement : for then the sense of it must be according to the first intention , that images should not become our gods. . the heathens did not suppose their images to be their gods , but representments of their gods , and therefore it is not so likely that god should by way of caution so explicate the first commandement ; when there was no danger of doing any such thing ; unless they should be stark mad , or fools and without understanding . . when god forbad them to make and worship the likeness of any thing in heaven and earth ; he sufficiently declar'd that his meaning was to forbid that manner of worshipping not that object ; for by saying it was the likeness of something it declar'd that this likeness could not be the object of their worshipping ; for because it is the image of a thing , therefore it is not the thing they worship'd ; and it cannot be suppos'd of a man that he can make the image of the sun to be his god , when he makes that image of the sun , because he thinks the sun is the most excellent thing . when therefore in the first commandement he had forbidden them to acknowledge the sun , or any thing else but himself to be god ; in the next he forbids the worshipping himself or any thing else by an image . but of this i shall speak more afterwards ; because it relates to the moral duty . but i observe that all those modernes who confound these two commandements have not that pretence which the ancients had ; and have quitted all that by which such confusion could have been in any sence tolerable . for philo and those ancients who followed him ; reckon the first commandement to be ; [ i am the lord thy god , &c. ] by which god would be acknowledged to be the lord : and the second did forbid any other besides him . so that there might be some appearance of reason to make the first commandement affirmative , and the second negative ; the first to declare who is god ; the second to forbid polytheisme , the first to declare his entity ; the second to publish his unity : the first to ingage their duty to him who had so lately endear'd them by freedom from captivity : the second to forbid the adopting the gods of the nations with whom they were not to converse . i confess that these reasons are not sufficient ; for they multiply where there is no need ; and make a division without difference ; and leave all those periods which are about images to be of no use , no signification ; and concerning their own practice and religion in the matter of images , though it is certain they wholly deriv'd it from the commandement , yet they take no notice of any warrant at all deriv'd from thence ; but supposing that they did make the division for these reasons , and that these reasons were good , yet all the modernes quit all this pretension ; and allow but three commandements to the first table , and divide the second into seven ; to effect which they make two commandements against concupiscence : concerning which i will not say they might have reckon'd more according to the multiplication of the objects ; four as well as two : but this i say , as it is wholly without necessity , and very destitute of any probability ; so it is done against the very order of words . for although moses in deuteronomy reckons the concupiscence of the wife first , yet in exodus , which is the copy of the decalogue as it was given , moses reckons the concupiscence of the house first : so that the ninth commandement lies in the body of the tenth ; and the tenth lies part of it before the ninth , and part of it after : which is a prejudice against it greater then can be outweigh'd by any or all the pretences which are or can be made for it : especially since by the opinions of the roman doctors , these two cannot as they lie here make two objects : for to covet another mans wife , is the same as to covet another mans servant , that is , as a possession ; for multitude of wives was great riches , and the peculiar of princes , as appears in nathans upbraiding david , and the case of solomon : but to covet the wife propter libidinem is forbidden by the seventh commandement , as the roman doctors teach , and under that they handle it . therefore the wife , and the servant and the beast of another man being here forbidden to be desir'd as matter of covetousness make but one object , and consequently but one commandement : and if because a difference can be fancied , the wife and the house make two objects : then the servant makes a third : for a house differs from a wife no more then a servant from a house , the use of these is as different as of those and can make as distinct objects of appetite and desire ; and therefore either they all must make but one commandement , or they must make more then two . but the church of rome and the lutherans have several interests , for other reasons they have none in so doing . the church of rome confounds the two commandements , lest the worshipping of images should appear to be forbidden . for if it be a distinct commandement which forbids the worship of images ; then because all false objects of worship are sufficiently forbidden in the first ; it will not be a competent answer to say , we doe not worship images as gods , we doe not make idols of them ; for to worship any thing as god is not forbidden in the second commandement , but in the first : but therefore lest the second commandement should signifie nothing , it follows , that the taking of images into religion , or the worshipping god whether true or false by an image is there forbidden . but if these two commandements were one , then they suppose , that this of forbidding images being a pursuance of the prohibition of having any other gods , expounds it self onely to mean , the making images to be god , which because they doe not ; they hope to stand upright in the scrutiny concerning this commandement . but to this i return this account : that although it be certain that if these commandements be divided , it will follow that this manner of religion by image-worship , is particularly forbidden as a false manner of worshipping and consequently is upon no pretence to be introduc'd into religion ; yet if we should suppose them to be but one commandement , it will not follow that images are not forbidden to be us'd in religious worshippings . for if god forbad them to make deos sculptiles , engraven gods , that is , to worship such gods as may be depicted or engraven , such as the sun and moon , apis and jupiter ; the oxe of egypt or the fire of persia ; then by the same reason we conclude that deus sculptilis is no god , and therefore to make the god of israel to be a god depicted or engraven does dishonour and depress him to the manner of an idol . for therefore in the decalogue recited by philo and in the sense of all the ancients ; the reason against making an engraven god is , ego sum deus tuus zelotes , i am thy god , i am thy jealous god ; that is , i who cannot be represented by such vanities , i am thy god , but they are not , who can . * adde to this ; that since the doctors of the roman church make the decalogue to be the fountain of all moral theology and by that method describe all cases of conscience ; it is necessary that they take into the body and obligation of every commandement not onely what is express'd in the letter and first signification , but the species , the relations , the similitudes , the occasions , any thing that is like the prohibition , and concerning which we cannot tell whether it be or no ; and upon this account if they can retain images or think to honour god by the use and worshipping of them ; they may be confident of any thing , and may as well use some pollutions of the flesh , as such pollutions of idols . but there is also more in it then thus . for although it is usually supposed by learned persons , that philo the jew , athanasius , s. hierom , and s. austin are of opinion that the two commandements are not to be divided , but are all one : yet if we look into their sayings we shall find them to have other effects then they suppose . for they making the preface to be the first commandement , [ i am the lord thy god which brought thee out of the land of egypt ] doe suppose that the object of religion and divine worship is sufficiently declar'd in that they think the same of that as all other men doe of the following words : [ thou shalt have no otber gods but me ] viz. that god proposing himself as their god , whom onely they were to worship , did by that sufficiently exclude the worship of all false gods , or giving divine worship to any thing besides himself : so that when the object is sufficiently provided for as it is in the first commandement however it be computed , the former arguments will return upon them , and it will be most probable that the next provision be made for the manner of the divine worship ; and then the use of images in religion and the religious worship of them will be by a necessary and immediate consequent forbidden : for the forbidding deos sculptiles : forbids not onely other gods ; but forbids them with that reason and demonstration . they that can be ingraven or painted are no gods , and therefore images and false gods are equally forbidden , where ever an image is join'd to a god , there is a false god , or no true god : for an image and the true god are inconsistent . so that where ever there are two commandements before that of taking gods name in vain , as it is amongst all the ancients ( clemens alexandrinus onely excepted ) there it is most likely that the first provides for the object of divine worship affirmatively , and the second for the manner negatively : and the effect of this will be , that they are in their division of the decalogue almost wholly destitute of authority or warrant from the ancients , for they all make four commandements in the first table , at least ; the jews usually indeed did reckon five : taking in that of honouring our parents , but they alwayes made that of the sabbath to be the fourth ; by all which it must needs be , that they must lie under the same objection which they would fain avoid : and though they confound those two which we usually now reckon the two first ; yet because the jews and ancient christians who reckon'd otherwise did account one commandement to the same purpose as we reckon the first ; that which follows can never be prov'd to mean any thing but a prohibition of that manner of divine worship by images ; for it implies that to worship god by an image , is to worship an idol : an image of god when it is worshipped is an idol , for neither can the true god have an image , neither will he be worshipped by an image . now though this will not at all concerne the images of saints , but onely the worship of god by an image , yet even this also when they think this image worship shall be a worshipping and honouring of god indirectly , and an act pleasing to him , will come under this commandement , as certainly and more apparently then fornication or intemperance shall come under the sixth or seventh ; whither their doctors usually reduce them . this thing more i am willing to adde concerning the division of the decalogue : that when the ancients did reckon the preface or introduction to be the first commandement ; it is not certain that they put the words of [ thou shalt have no other gods but me ] to the second : for as for philo , he does not recite them at all , but reckons the second otherwise then it is in moses books , and it is not certain how he thought in this question to him that well considers his copy of the decalogue . for he thus begins [ i am the lord thy god who brought thee out of the land of egypt . thou shalt not make any graven gods to thy self : nor any abhomination of sun and moon : nor of any thing that is on the earth , or that creeps in the waters : i am thy lord , the jealous god , &c. ] now in this which is first and which is second is plain enough though philo does not number them : but whether the words of that which we call the first commandement , by him are understood in the first or in the second does not hence appear . but then for s. athanasius whom the adversaries reckon theirs , the case is yet clearer against them : for [ i am the lord thy god ] he reckons to be the first , omitting all that which follows until the second commandement : but the second he plainly and perfectly reckons as we doe , [ thou shalt not make to thy self an idol , or graven image , nor the likeness of any thing ] so that it is probable , he begins the first commandement with the preface : but it is certain he reckons the second as we doe . s. hierome and s. austin are pretended for them ▪ but they also testifie against them , and against themselves by an uncertain and contradictory sentence ( as i have shewed : ) indeed the apostate julian is much more for them and does confound those which we call the two commandements , but yet reckons one before them , just as philo : so that excepting julian there will be found in antiquity , vel duo vel nemo , scarce one or two that is on their side . however against them there is a great authority and very great probabilities of reason : of which in the following periods , i shall adde a more full account : in the mean time as the church of rome is destitute of any just ground of their manner of dividing the ten commandements , so they will find it will not serve that interest they have design'd . but then for the lutheran churches they have indeed as little reason for their division , and a much less interest and necessity to serve and to provide for . they therefore thrust the second into the first : lest it should be unlawful to make , or to have pictures or images ; for they still keep them in their churches , and are fearful to be aspersed with a crime forbidden in the second commandement ; they keep them i say , but for memory onely , not for worship or direct religion . but in this they are more afraid then hurt . for suppose the second commandement to be distinct and wholly against images and their worship ; yet every thing in the commandement is not moral , though the commandement it self be . for god was pleas'd to appoint such temporary instruments of a moral duty as were fitted to the necessities of that people ; but such instruments were but like temporary supporters ; plac'd there but till the building could stand alone . but whether this clause of having or making images be refer'd to the first or to the second commandement , it is all one . if to the first , it means that therefore they are not to be made by them , lest they become the object of divine worship . if to the second , then they were not to be made lest they become instruments of a false manner of the divine worship : but in both , the prohibition is but relative , as appears in the parallel places of levit. . v. . but especially levit. . v. . ye shall make ye no idols , nor graven image , neither rear ye up a standing image , neither shall ye set up any image of stone in your land [ to bow down unto it ] for i am the lord your god : by which it is plain that the prohibition is not terminated on the image but referring to religion ; and is of the same nature as the forbidding them to converse with idolaters , or to make marriages with them ; which god himself express'd to be lest they learn their evil customs ; and all the reason of the world tells us , that such clauses whose whole reason is relative and instrumental , may be supplied by other instruments , and the reason of them or their necessity may cease , and consequently there can be no part of a natural law , whose reason without a miracle and the change of nature can never alter . so that this fear of theirs being useless , they may without prejudice and interest follow that which is more reasonable . and this was sufficiently indicated by the act and words of god himself who gave order for the brazen serpent to be made , and the images or rather hieroglyphicks * of cherubim to be set over the propitiatory ; which it is not to be supposed he would have done if it had been against his own eternal law : he suffered them not to worship them ; but to make them ; to show that this was not against the moral part of the commandement , though that was : and the ark could endure the five golden mice and the five golden hemorrhoids because though they were images yet they were not idols , that is , were not intended for worship : but because dagon was , it fell before the ark ; that could not be suffer'd : and in solomon's temple beside the pomegranates and other imagery , there were twelve brasen bulls ; but they were not intended for worship , and therefore it was free to the jews to use them or not : but the calves of dan and bethel because they were fusiles dei , graven images us'd in divine worship were an abhomination : and upon the shekel of the sanctuary was impress'd the image of aarons rod and a pot of manna , or thurible : it was lawful while there was no danger of worshipping them . this then is the first instance of the rule : the having or making of images though it be forbidden to the jews in the second commandement , yet it is not unlawful to christians . but of this i shall say more in the following periods . now concerning the religion of images , that is , worshipping god by them directly or indirectly ; whether that be lawful to christians ; although i have sufficiently declar'd the negative already , by reproving the great ground of that practice , i mean , the thrusting the two commandements together , and have proved that they ought not to be so confounded ; or if they ought , yet that the worship of images is not concluded from thence to be lawful or permitted , yet i hope it will be neither useless nor unpleasant if i determine this case upon its proper grounds , in these two inquiries ? . whether it be lawful to make a picture or image of god ? . whether it be lawful to worship god by a picture ? quest. whether it be lawful to make a picture or image of god ? i answer negatively : and that upon the plain words of god in deuteronomy which upon the account of the fifth rule are to be accounted as an explication of the moral law , and therefore obligatory to christians : as relating to the matter of the commandement , giving a natural reason for a natural duty , and pursuing that with argument which before he had established with authority , and writing that in the tables of the heart which at first he deliver'd to moses in tables of stone . take ye therefore good heed unto your selves , for ye saw no manner of similitude , in the day when the lord spake unto you in mount horeb out of the midst of the fire : lest ye corrupt your selves and make you a graven image , the similitude of any figure , the likeness of male or female , &c. now why did god so earnestly remind them that they saw no image , but because he would not have them make any of him . and this is frequently press'd by god in that manner which shewes it not onely to be impious to doe it against his commandement , but foolish and impossible and against all natural reason . to whom will ye liken god ? or what likeness will ye compare unto him ? said god by the prophet . meaning that there is none , there can be none , and you may as well measure eternity with a span , and graspe an infinite in the palm of your hand , as draw the circles and depict him that hath no colour or figure , no parts nor body , no accidents nor visibility . and this s. paul argued out of aratus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we are his ofspring : that is , we are made after his image and similitude ; christ is the prototype , and we are efformed after his image who is the first-born of all creatures : man is made after the likeness of god ; not man in his body ; but man in his soul , in his will and powers of choice , in his understanding and powers of discerning , in his memory , and powers of recording , and he that cannot make the image of a will , or by a graven image represent the understanding of a man , must never hope to make any thing like god : there is no way to doe that , but to make a man ; and that although it be but an imperfect image of god , yet an image it is , and the best that is upon the earth . but now from hence the apostle argues , forasmuch then as we are the ofspring of god , we ought not to think that the godhead is like unto gold , or silver , or stone graven by art , and mans device : if the invisible , inexpressible part of man is the image of god , and we are his sons by creation expressing in our souls some little things of his infinite perfection , it cannot be supposed that this image can make an image like god ; and if it cannot be like him ; it is not to be made for him ; for nothing is more unlike him then a lie . the athenians were dull people and knew not how to answer s. pauls argument ; but we are now adaies taught to escape from this . for it is said , that it is true ; gods essence cannot be depicted or engraven ; but such representations by which he hath been pleas'd to communicate notices of himself , can as well be describ'd with a pencil as with a pen , and as well set down so that ideots may read and understand as well as the learned clerks . now because god was pleas'd to appear to daniel like the ancient of dayes , and the holy ghost in the shape of a dove , and christ in the form of a man , these representations may be depicted and describ'd by images without disparagement to the divinity of god. to these i give these answers ; first the vision of daniel seeing the ancient of daies , tells of no shape , nothing like an old man : but by that phrase did seem to signifie the eternal god ; he tells of a head and hair like pure wooll , that is , pure and white , one of the synonyma of light or brightness , like that of his garment , like snow ; his wheels were a burning fire , his throne a fiery flame ; that is in effect , when daniel was asleep he had a vision or phantasme in his head : where he had a representment of the eternal god , in a circumfusion and a great union of light and glory , which he when he was awake express'd by metaphors imperfectly telling , what phantasme that was in which he perceiv'd the representment and communication of god ; that is , he there set down the shadow of a dream of a bright shining cloud : for the metaphor is a shadow , and his vision was a dream , and what he dreamt he saw was but the investiture of god ; like as when god by his angel went in a cloud of fire before the sons of israel , nay , not so much , for that was really so , this but a prophetick extasie in his sleep : the images of which are but very unfit to establish a part of divine worship , and an article of practice , against natural reason and the letter of a commandement . but , . i demand , whether did daniel see the eternal god then or no ? if he did not , then at the most it was but an angel of light in the place of god : and then this can never inferre the lawfulness of making any image of god , for it was onely gods angel , or a globe of glory instead of god and not god that appear'd in his own person . but if it be said he did see god , it apparently contradicts the scripture : no man hath seen god at any time : and again , the eternal god whom no man hath seen or can see . the issue then is this , daniel did not see god the father , neither could he : therefore god the father was not represented to him by any visible species : therefore neither can we by any help or authority from this dream . and it is not sufficient to say , that though daniel did not see gods essence , yet he saw the representment : for he did not see any representment of god ; he did not see god by any thing that express'd his person : for as for essences , no man can see the essence of a bee , or a bird : but sees it by some proper representment , but yet by that representment he properly and truly sees the bird : but daniel did no way see gods person or nature , not so much as by any phantasme or image : an angel of light , or the brightness of an angel he might dream of in the extasie : but in no sense could he be said to see god , except onely by his angel or embassador . so that when it is said , no man can see god , it cannot be meant , that gods essence can not be seen ; for this had said no great matter : for no essence can be seen , but it must mean that god dwells in an inaccessible light whither no man can approach out of which he will send no emissions of representment or visibility ; for if he had so done at any time , or would doe at all ; it were not true , that no man had seen him , or could see him : for if he had communicated himself personally in any representment or visibility , then he had been seen , and in that instance and at that time he were not the invisible god. . suppose daniels vision had been of god himself ; yet as it was done to him by special ●avour so it was for a special purpose ; it was for a design of prophecy and to declare future events in the matters of warre and peace ; not to establish a practice prejudicial to a commandement : and it is strange that a vision or nights dream express'd by way of rapture and clouds of metaphor , communicated to one man , signifying uncertainly , told imperfectly after the manner of raptures and prophetick extasies , intended to very distant purposes , never so extended by his own nation or us'd to any such end , should yet prevail with christians ( who are or ought to be infinitely remov'd from such a childish religion , and baby tricks ) more then an express commandement , and natural and essential reason , and the practise both of all the jews and the best christians . there is nothing in the world though never so bad , but by witty and resolved men may have more colours laid upon it to set it out , then this can from this pretension . . the vision it self if it were express'd in picture as it is set down , would be a most strange production of art , and a horrid representation of nature ; and unless something were suppos'd which is not express'd , it would be a strange new nothing . for [ the ancient of dayes ] does by no violence signifie an old man ; for it being a representment of eternity , is the worst of all express'd by an old man ; for that which is old is ready to van●sh away ; and nothing is more contrary to eternity . again , here is no mention of the appearance of a man. there is indeed mention of a head , but neither of man nor beast , bird nor fly express'd : and hair like pure wool , but in what it is like excepting onely the purity is not told , nor can be imagined : after this there is nothing but a throne of flames and wheels of fire , and all this together would make a strange image , a metaphor to express eternity , a head of i know not what light without substance , visibility without a figure , a top without a bottom , the whiteness of wool instead of the substance of hair , and a seat upon wheels and all in flames and fire : that it should ever enter into the head or heart of an instructed man to think that the great , the immense , the invisible , the infinite god of heaven , that fills heaven and earth and hell should be represented in image or picture by such a thing , by such a nothing is as strange and prodigious as the combination of all the daughters of fear and sleep and ignorance , . after this vision of daniel it was in the church of the jews esteemed as unlawful as ever to make an image of god ; and by this the primitive christians did not beleeve a warrant or confidence could be taken to doe any thing of that nature : and they that now adaies think otherwise have a new understanding and a new religion , defying a commandement and walking by a dream ; and are such whom a precept cannot draw , but they follow what they understand not , and what was not intended to conduct their religion , but to signifie onely the events and great changes of the world . . if because mention is made of the antient of dayes in daniel , it were lawful to picture god like an old man ; we might as well make a door and say it is christ , or a vine and call it our master , or a thief and call it the day of judgement : a metaphorical or mystical expression may be the vail of a mysterious truth , but cannot pass into a sign and signification of it : it self may become an hieroglyphick when it is painted , but not an image which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the most proper representation of any thing that can be seen and is not present . they that paint a child to signifie eternity doe it better then they who by an old man signifie him that can be no older to morrow then he was yesterday . but by this i onely intend to note the imprudence and undecency of the thing : the unlawfulness is upon other accounts which i have reckon'd . concerning the humanity of our b. saviour , that being a creature he might be depicted , i mean it was naturally capable of it : it was the great instrument of many actions , it convers'd with mankind above thirty years together , it was the subject of great changes , and the matter of a long story , and the conduit of many excellent instructions , and therefore might without all question be described as well as cesar's or meletius , marc anthony or the kings of the gentiles . it might be done : and the question being here onely of the making or having of it , abstractedly from all other appendages or collateral considerations , i need say no more of it under this title ; but that it is neither impious nor unreasonable of it self to have or to make the picture or image of christs humanity , or rather of his humane body . for against this there is neither reason nor religion , and if it be made accidentally unlawful that is not of present consideration . but for the usual image of the holy ghost in the forme of a dove the pretence is great and fairer ; no less then the words of scripture . for in this instance that reason ceases for which god did prohibite the making of his image ; for here they did not onely hear a voice , but also they saw a shape ; for the holy ghost descended in the likeness of a dove : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in a bodily shape . so s. luke . to this i answer , that the holy ghost did not appear in the shape of a dove at all ; but the dove mention'd in the story relates only to the manner of his descending , and hovering over christ. and this . appears by the words in s. matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saw the spirit of god [ descending like a dove ] that is , as doves use to descend , hovering and overshadowing of him . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies an imperfect resemblance , or a limited similitude , does not inferre the direct shape of a dove ; but something of it ; the motion or the quantity , the hovering or the lighting , like that of his appearance on the day of pentecost ; cloven tongues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were of fire ; that is , something of it ; to shine it may be but not to burn ; to appear bright but not to move . . this appears yet more plainly in the words of s. luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the holy ghost did descend in a bodily shape ; as a dove upon him : where the [ bodily shape ] cannot mean the bodily shape of a dove , for then it must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as of a dove , like that of the acts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but it must wholly be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he descended as a dove uses to doe : but then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodily shape , it was nothing but a body of light ; the greatest visibility , called by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the excellent glory : which indeed was the usual investiture of gods messengers in their appearances and visibilities : and that there appear'd a fire in jordan at that time , justin martyr against tryphon the jew affirmes expressly . . that this similitude was relative to the motion or the manner of a doves descent is so much the more probable because this acceptation and understanding of it is more agreeable to the design and purpose of the holy ghost's descending . for by [ flying ] the jews did use in their symbolical theology to signifie , a divine influxe or inspiration saith rabbi jaccai upon the ninth of daniel : this descent therefore of the holy ghost in the manner of a doves flight signifies the gift of the spirit of god to his holy son ; who received him not by measures but the fulness of him : and from his fulness we all receive our portions . i cannot deny but that amongst learned men there is great difference of apprehension concerning it ; and the generality of men without examining it suppose the h. ghost to have descended being invested with the direct shape of a dove [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so justin martyr : for he expresses the words otherwise then all the four evangelists ; they all say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meaning as a dove descends ; he changes the case and makes it to be the shape or forme of a dove : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so origen calls it ▪ the phantasme or appearance of a bird ; yet i will for the present suppose it so ; because the ancients did generally beleeve so : but then i answer to the objection ; that . although the ancients did suppose it so ; yet in the sixth councel , that at constantinople can. . it is expressly forbidden to depict christ like a lamb , or the holy spirit like a dove . . suppose the fancy of the ancients to have some reality in it ; yet it amounted to no more then this , it was nothing but a light or fire effigiated into such a resemblance ; or like a bright cloud which represents strange figures imperfectly , any thing according to the heart or fancy of them that behold it ; and therefore is not so imitable as if it were a direct and proper appearance : so the gospel of the nazarens expresses it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . presently a great light did shine round about the place ; and their apprehension of a dazeling light in such a resemblance is but an ill warrant to make a standing figure and proper imagery . . tertullian supposes it was really and properly a very dove indeed : and if so , the whole business is at an end : for any dove may be pictured ; but the holy ghost must not be pictur'd in that shape , though his errand and design was ministred to by a dove . . and that indeed is the proper and full solution of this objection . supposing that the shape of a dove did appear , yet this no way represented him , or was to be used as a sign of him ; and therefore it is observable when god had told the baptist how he should know the messias , and that the holy ghost should consign and signifie him , he makes no mention of a dove ; but of descending onely : not onely plainly intimating that the mention of a dove was for the similitude of motion not of shape , but also to signifie that the holy ghost himself was not at all to be represented as a dove . but then if there was the shape of a dove , as the ancients suppose , it looks downwards not upwards ; and was ● symbol not to signifie any thing of the divinity , or the personality of the holy spirit ; but to signifie something in christ , or in christs body the church , to represent the excellency and sweetness of christ and of the church , his perfection and our duty , the state of his institution and of our religion , and so they who thus teach of the apparition of a dove , express the symbol . the dove was to represent that great meekness which was in christ , and which he would insert into his institution as no small part of a christians duty : which our b. saviour was pleas'd also to express in the same similitude , [ be as harmless as doves . ] philo saies that in the jewes discipline a dove signifies wisedome . that is , a good , a wise , a gentile , and debonaire comportment , not the severity of retirement and a philosophical life , but of a civil , sweet , and obliging conversation . some say that this dove did relate to that dove which signified to noah by an olive branch of peace that god was again reconcil'd to the world ; and so did it please god to use the like symbol when he would signifie that reconcilement which was by christ to be effected , and of which the other was but a weak representment , and type , or figure . the world was now also to be renewed at the appearance of this dove . but because this no way relates to the person or the nature of the h. ghost , it can no way hence be inferred that the h. ghost may be represented by an image . this apparition if it was at all was symbolical of something below , not representative of any thing above : and in that sence and to that purpose i doe not doubt but it may be lawful to make a picture of the dove that was seen , if i say , it was at all ; and of the fiery tongues sitting upon the apostles ; for these were not representative of the nature or person of the holy ghost but descriptive of the impression that from the holy gost was made upon them : and of this nature is the expression of the baptist. he shall baptize you with the holy ghost and with fire ; that is , from his baptisme , or by his immission you shall receive graces and gifts whose effect is properly express'd by fire , which also shall be its symbol . and after all this ; if it should please god any person of the blessed and most holy trinity should appear in any visible shape ; that shape might be depicted ; of that shape an image might be made ; i mean , it might naturally ; it might if it were done for lawful ends , and unless a commandement were to the contrary ; and therefore so long as god keeps himself within the secret recesses of his sanctuary , and the majesty of his invisibility , so long it is plain he intends the very first sense and words of his commandement : but if he should cancel the great reason of his commandement ; and make that by an act of his own to become possible which in the nature of things is impossible , that is , that an image can be made of god ; i should beleeve that god did intend to dispense in that part of the commandement , and declare that he intended it onely for a temporary band : for if the reason of the commandement were taken away ; either the commandement also ceases to oblige ; or must be bound upon us by another reason , or a new sanction , or at lest a new declaration ; or else it would follow that then his visible appearance would become a snare to mankind . but because yet he hath not yet appear'd visibly and hath by no figure or idea represented the godhead ; and that it is a truth which must last as long as christian religion lasts , that no man can see god , therefore it follows that it is at no hand lawful to make an image of god or relating to the divinity . if a dove be made it must not be intended to represent the holy ghost , * for besides that no dove did appear , nor shape of a dove , yet if it did , it related not to the person of the holy ghost , but to the impression made upon the person on whom the light descended : and if the figure of the crucifixe be made , or of jesus in the flesh ; it is wholly relative to the creature , not to him as god ; for that is impious , and unreasonable and impossible to be done in any natural proportion . and the like also is to be said of those expressions in scripture , of the hand of god , his eye , his arme ; which words although they are written yet they cannot , ought not to be painted : i doe not doubt but it is lawful to paint or ingrave an eye or a hand ; but not an eye or hand of god , that is , we may not intend to represent god by such sculpture or picture ; because the scripture does not speak them to that end ; that by them we may conceive any thing of god ; for as hesselius well notes , these and other like expressions are intended to represent some action of god : such as is that of psal. . aliàs . vers . . who brings in god , excitatum tanquam dormientem , tanquam potentem crapulatum à circo : awaken'd out of sleep , and as a gyant refresh'd [ filled , gorged , ] with wine : by which if any man shall represent god in picture , his saying , it may as well be painted as written , will not acquit him from insufferable impiety . now this which i have discoursed is evidently according to the doctrine and practice both of the jews and primitive christians . concerning the jews tacitus saies of them mente solâ , unúmque numen intelligunt : profanos , qui deum imagines mortalibus materiis in species hominum effingunt . they acknowledge but one deity , whom they understand in their mind onely : esteeming all them to be profane who efforme the images of their gods of corruptible matter into the shapes of men . and the testimony of s. clemens of alexandria is very full to this purpose : deum ex mosis disciplina nec hominis effigie , nec ullâ aliâ re repraesentari , god by the law moses was not to be represented in the shape of a man or any other figure : and for the christians that they also understood themselves to be bound by the same law to the same religious abstaining from making images of god is openly and generally taught by the doctors of the christian church for the four first ages together ; as without scruple appears in the express words of origen a , tertullian b , eusebius c , athanasius d , s. hierom e , s. austin f , theodoret g , damascen h , and the synod of constantinople as is reported in the sixth action of the second nicene councel : the sense of all which together with his own polydore virgil i thus represents ; cùm deus ubique praesens sit , nihil à principio post homines natos stultius visum est , quàm ejus simulacrum pingere , since the world began never was any thing more foolish then to picture god who is present every where : for this is ( according to the sharp reproof of the apostle ) to change the glory of the incorruptible god , into the similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k , so it is in the greek ; into the similitude of an image of a corruptible man , and of birds and beasts , &c. then which words nothing can be plainer to condemn the picturing god : a thing which the very heathens did abhominate , sed nulla effigies , simulachráque nota deorum , majestate locum & sacro implevere timore , said silius italicus of the temple of cadiz ; they had no images , no pictures of the gods , but the house was fill'd with majesty and a holy fear . and this they did not of ignorance , nor of custom ; but out of reason and wise discourse . when seneca intreated his friend lucilius to make himself worthy of god , he tells him how : finget autem non auro , non argento : non potest ex hac materia imago dei fingi similis : not with gold and silver ; for of these an image like to god can never be made . and therefore tacitus saies of the germans , that they nec cohibere parietibus deos , nec in ullā humani oris speciem assimilare exagnitione coelestium arbitrantur , they think they doe not know the nature of the gods , if they should thrust them into walls , or depict them in the resemblance of a man or woman ; nullum simulacrum finxisse antiquitatem , said macrobius ; the old world never made an image ( meaning of god ) quia summus deus natáque ex eo mens , sicut ultra animam ita supra naturam sunt , quò nihil fas est de fabulis pervenire ; because the supreme god , and the mind that is borne of him , as it is beyond our soul so it is beyond all nature , and it is not fit that fables and fictions should be addressed to him , nulla auri effigies , nulla commissa metalla . forma dei mentes habitare & pectore gaudet . god dwells in minds and hearts of good men , not in images and metals . the next question is of greater effect , and though the answer of it must needs be concluded from the former , yet because it hath some considerations of its own and proper arguments it is worth a short inquiry . quest. whether it be lawful for christians to worship god by an image ? concerning which the best ground of resolution is the commandement ; which it is certain the church of the jews did understand so , that they accounted it idolatry to worship god in any image whatsoever ; thus the israelites were idolaters when they made the golden calf , for so they proclaim'd , these are thy gods ô israel who brought thee out of the land of egypt : and to morrow is a solemnity of jehovah ; said aaron . the calf they intended as an image of their god and by it they intended to worship him , which is not improbable saies bellarmine ; which is certainly true said ferus : and which is affirm'd by the spirit of god ; they chang'd their glory into the similitude of a calf that eateth hay : that is , they represented god who was their glory , by a golden calf ; and concerning micah though his mother made an image , yet that it was for the worshipping of the god of israel appears in all the story ; for upon this account he hoped that the lord would bless him , he took a levite for his priest , he asked councel of the lord ; yet these also he called his gods which were but the images of god , by which it appears he was an idolater because he worshipped the true god by an image , which he had forbidden . the same was the case of gideon who made a covenant with them that god should be their king , yet he made an ephod ; that is , instituted a forbidden service to him ; which thing became a snare to his house ; and being a prevarication of this commandement , was in its nature an idolatrous worship ; and yet it was but a superstitious or false worship of the true god : and this is affirm'd by the christian doctors . non vult deus in lapidibus coli , said s. ambrose , god will not be worshipped in stones or graven images : and s. austin affirmes that god in this commandement did prohibit , nè quis colat ullam imaginem dei nisi unam eandem quae cum ipso est christus : that we should worship no image of god but him that is the lively image of his person , that is , jesus christ : and this is so affirmd by all the fathers , so confirm'd by the doctrine and practice of the church , so adher'd to by all the doctors of the jews , that vasquez finds himself constrain'd to confess , clarè deducitur , non licuisse tum verum deum in aliqua imagine venerari : it is clearly consequent , that then it was not lawful to worship the true god in any image or representment . but it is said , that though it was not then , yet now it is : for that was only a temporary precept , relative to the jews because of their proneness to idolatry . so catharinas affimes , totum hoc praeceptum esse positivum , non morale . this whole commandement is positive , not moral : for however something related to the jews , yet by this commandement is onely forbidden to worship the images of false gods , or the image of the true god with divine worship . against this i have many things to say , . that idolatry is a sin against the law of nature , or of prime religion ; therefore whatsoever was idolatry in the jews , is the same sin in the christians . indeed in the intercourses between man and man , though the relative duty be bound upon us by the commandement of god , yet the instances can be altered by humane authority and consent ; as new kinds of incest ; several instances of murder , of treason and the like ; but where not onely the law but the instances also are of gods appointment ; what is once is alwayes , unless god change the particular , which he never did in the present question . one case there is in which the particulars even of the present article can vanish : viz. when a particular is commanded apparently for a transient reason , and hath in it no essential reason no natural rectitude ; but the worshipping of god by an image is against natural reason as i have proved by the unlawfulness and unreasonableness of making an image of god and shall further prove in the sequel ; therefore although by reason of the jews proneness to direct and prime idolatry the commandement put new and accidental necessities ( i mean the not having or making any pictures ) yet the prohibition of worshipping god by an image having a natural and essential rectitude and conformity to the simplicity of a natural and to the spirituality of the christian religion , it cannot be changed as the fancies or the interests of men shall require , and of this besides the apparent reasonableness of the thing we have an express testimony from origen . caeterum christiani homines & judaei sibi temperant ab his propter illud legis , dominum deum timebis … item propter illud , non erunt tibi dii alieni praeter me , & non facies tibi ipsi simulacrum , &c. aliáque multa his similia quae adeo nos prohibent ab aris & simulacris , ut etiam emori jubeant citiùs quàm contaminemus nostram de deo fidem talibus impietatibus . both christians and jews abstain from these [ worshippings ] because the law saies ; thou shalt have no other gods but me : and thou shalt not make to thy self any graven image , and for many other things like these ; which so severely restrain us from altars and images , that they command us to die rather then to pollute our faith of god with such impieties . the sum of which is , that christians as well as jews understood themselves bound equally by this commandement ; and they were to suffer death rather then image-worship . . to worship false gods , or to give divine honour to an image which is not god , is all one kind of formal idolatry ; they may differ materially , as the worshipping of silver does from bowing the head to gold ; but they are formally the same thing ; for it is a making that to be our god which is no god ; and this is sufficiently forbidden in the first commandement : now since there are more sins against that commandement then one ; let us suppose that the two first ( as we reckon them ) are but one : yet the next must be that which is forbidden in the explication ; that is , to worship the true god with a false image ; it is making god to be like an idol by representing him in the same cheap impossible way ; by using him like the false gods , by making his image to become an idol ; by giving him a forbidden , hated worship , by honouring him with a lie ; all which if they be not great violations of the commandement to which they doe belong ; then there is but one kind of sin there forbidden , and this is an act of so great simplicity and incommunicability that it hath neither brother nor sister , mother nor daughter , kiff nor kin , analogy nor correspondencies , addresses nor degrees : if it have not , why are so many particulars reduc'd to this commandement by all casuists , friends or foes in this article : if it have , this superstitious and forbidden worship being here nam'd in the commandement , and standing next to the prime idolatry , must at lest have the degree of the same obliquity . . he that makes an image of god and worships it ; gives it the worship of god , whom it represents , or a different . if he gives a different and consequently a less worship he does not worship god in the image ; but his worship such as it is is terminated on the image ; and then comes not into this inquiry : it is no more then loving a bird for lesbia's sake , or valewing a pendant for her sake that gave it me ; and this may be a civil valuation , and is to be estimated according to its excess or temper . but if by the image i mean to worship god ; then i joyn them together in the act of adoration , and make them the same integral object : but then i give to both the same worship ; and therefore unless they can both be united into an identity , i must needs give divine worship to that which is no god ; which is direct idolatry . if an image of god pass the worship , which i give unto god , then it goes first to the image , then to god ; therefore it must needs be the same : for that which passes from the image to god must not be less then what is fit to be given to god : but if it be the same ; then it ought not at all to pass upon that : if it be less then divine it must not be given to god ; if it be not less , it must not pass upon that which is not god. if it be less , it is impiety when it is offer'd to the prototype , if it be the same and not less , it is idolatry when it is offerd to the image . but i need not make use of both parts of the dilemma ; for it is certain that every relative worship must be the same in the middle and the end ; and it is confessed by most of those who worship god and his christ and his saints by images , that the same honour is given to both . eundem honorem deberi imagini & exemplari saies almain : ac proinde imagines s. trinitatis , christi , & crucis cultu latriae adorandas esse : the images of the trinity , of christ , and of the cross are to be ador'd with divine worship . the same is the opinion of alensis , aquinas , bonaventure , albertus , richardus , capreolus , cajetan , coster , valentia , the jesuits of colen , triers and mentz : who approved costers opinion ; and indeed generally of all the roman schooles , if we may beleeve a great man amongst them ; constans est theologorum sententia , imaginem eodem honore & cultu honorari & coli quo colitur id cujus est imago , said azorius : and he supposes this to be the mind of the councel of trent , and insinuated by the second nicene , and certainly he was in the right . for though the councel of trent us'd much caution in their expression of this invidious article , and express'd no particular honour , but that due honour and worship be given to them ; yet when at the latter end of the decree it approves the second nicene councel and refers to that in the article ; it is plain that the councel of trent intended such honour and worship to be due , as the councel of francfurt said was not due ; neither is it to be imagined they durst contradict so constant an opinion , or openly recede from their great aquinas . they have amongst them many fine devices , to make this seem what it is not ; but that which is sufficient is this , that no distinction , no artifice will file the harshness off from this : for whereas the great thing that they say is this , that this worship being not for the image but for gods sake pass'd through the image ; does not give divine honours to the image . but i reply : is it a divine honour that is given to the image or no : is it the same that is given to god ; or is it another ? if it be the same then though it be not for the image , but for god , yet it is for god that the divine worship is given to the image ; that is , it is for gods sake that what is due to god alone is given to that which is not god ; that is , for gods sake they commit idolatry . but if it be not the same , then how doe they worship god by the image ? idem est motus ad imaginem & exemplar ; saies aristotle , and upon this account they suppose what is done to the image accrues to god ; but then as they must take care that nothing be given to god that is less then himself , i mean that he be not worshipped with less then a divine worship ; so they may also remember , that by one motion and act of worship they cannot give less to the image then they doe to god ; whatsoever is less then another is not the same with another : if therefore the worship given to the image be in any sense less then that which is given to god , then it is not the same : if it be not the same , then by the same motion , by the same act of worship there are two kinds of worship given : which is a contradiction , that one should be two : and also evacuates their great pretence of the reasonableness or possibility of doing worship to god by an image ; because upon this account the same does not pass at once to both . . a good man is more an image of god then any painter or engraver can make : but if we give divine honours to a good man it were idolatry : therefore much more if we give it to an image . i use this instance to take off the trifle of worship relative , and worship terminative ; for if we should offer sacrifice to a man , build temples and altars to him over against his doors , burn lamps , make vowes , appoint holy daies , processions , letanies , institute fraternities , give him the appellatives of honour which we usually ascribe to god , it would not serve our turnes to say ; we doe it to god whose image this man is , and we intend the honor to god finally ; there it rests , it onely passes thorough the good man , to be united to the glories of god ; it were idolatry without all contradiction . i find that acts of humility have been done to the poor for christs sake ; and the actions were refer'd to christ just as all other acts of charity and almes use to be ; but if divine honour be done to them it is so far from being entertaind by god as the correlative of that worship , that it is a dishonour to him ; he being curious of his own peculiar , and having given no warrant no instance that can amount to any thing of that nature , and he will be worshipped as plato's expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in that way ( not that we chuse , but ) that he best likes . he that will pass worship to god by the mediation and interposition of a creature , must doe it by using that creature in all the endearments and regards for gods sake of which it is capable . thus by reverencing the grey head and rising up to him , we doe honour to the great father of men and angels : by releeving the poor we doe honour to christ ; but neither is christ honour'd by us if we have a rich present to a king for christs sake , or call a poor begger , my lord : but when for gods sake we pass those regards to several estates of men which are the best usages which prudently they can re-require , then the good we doe to them , whether it be honour or releef , relates to god : but for gods sake to give divine honours to a man ; is as if to honour the master we made his servant equal ; or out of reverence to the body we should wear the shoo upon our head : and this argument must needs conclude against the worshippers of images ; for although vasquez , and i think he alone of all the world , owns the worst that this argument can infer , and thinks it lawful to give divine worship relatively or transitively to a man ; yet when that whole church excuses their worshipping of saints by saying they give onely such veneration to them as is proportion'd to them , not latria but dulia , that is , not divine worship in any sense , for so they would be understood to speak and doe ; it must needs be certain , that this argument is not to be answer'd , nor yet to be outfac'd . however , this is certain ; that when the arrians who beleeved christ to be a meer creature , though they could not deny but that ( according to the express words of scripture ) he was the express and bright image of his fathers glory , yet because they gave to christ divine honours for his relation sake to his father the eternal god they were by the fathers of the church expressly call'd idolaters , as is to be seen in the first , third and fourth orations of s. athanasius against the arrians and in s. cyril in joh. l. . c. . and divers other places : and whatever vasquez or any man else is pleas'd to think of it ; yet s. john was twice rejected by an angel when he would have given divine honour to him : when he would haue worshipped him : and yet that angel represented god , and was the servant of jesus . and upon this account we may worship every creature ; every fly , every tulip , even the onyons of egypt ; for every plant is more an image of god then a dead peece of mettal , or marble can be praesentémque refert quaelibet herba deum . and it is in images as it is in the matter of oaths , ●f which our b. saviour said that he that swears by heaven , or by the earth , by the temple , or by the gold , it is all a case : it all alike refers to god and does him dishonour if the matter be vain or false ; so it is in images : every creature of god represents him and is capable of transmitting honour to him , as a woodden image : and yet because the best images of god are not susceptive of divine honours so much as by relation , much less shall the worse images : and if it be idolatry to give such to a man , though with an intuition upon god : to doe so to a dead image which hath less likeness to god cannot be put of by a distinction , and a vain imagination . * i will not aggravate the evil practices or doctrines which are in the church of rome , concerning this question , but it is obvious to observe , that although this distinction of relative and terminative is invented by superstitious persons to make the question hard , and to themselves greater opportunity of quieting the scruples of tender persons : yet they doe give , and openly profess to give divine honours to that which is no god , which i thus demonstrate . the cross on which christ sufferd is but a creature : but to the image of this they give a relative divine honor , therefore to the exemplar , which is that cross whereof the other are but images , they terminate the divine honour . so jacobus almain in the words a little before quoted : the same honour is owing to the image and the exemplar ; and therefore the images of the trinity , and of christ , and of the cross are to be ador'd with the worship of latria ; [ that is , divine . ] to this purpose is that clause in the pontifical published by the authority of clement the eighth ; crux legati quia debetur ei latria , erit à dextris . the legats cross must be on the right hand ; because latria or divine honour is due to it . now this being the image can challenge but this d●vine honour relatively ; but the cross that helena found at jerusalem was the exemplar , therefore to that the divine worship is due ultimatè & terminativè , it rests there ; which is as down right idolatry as can be defin'd . but aquinas proves it ought to be so by this argument , that in which we place the hope of our salvation to that we exhibit the worship of latria , or divine worship : but in the cross we place the hope of our salvation , for so the church sings , o crux ave spes unica hoc passionis tempore : auge piis justitiam , reísque dona veniam . all hail o cross who art our onely hope in this time of our suffering : increase the righteousness of the righteous , and give pardon to the guilty . i could adde many more things to the same purpose ; but because i intend not an accusation of any one , but institution to every one that needs it ; i shall onely observe that this distinction is us'd with them as miracles and the gift of tongues was ; not for them that beleeve , but for them that beleeve not : so is this , for strangers , and them that make objections , not for the obedient that worship images and break the commandement : for they must or may doe more then give a relative worship : but yet because it concernes us and them , i adde this observation . . that if divine worship , or latria be in any sense given to an image , no distinction can save it ha●●less : for if it be given at all , it is not chang'd in kind , by being alter'd in circumstance . it is that kind of worship which all the world understands to be proper to god ; now whether it be for it self or for any other thing , is nothing but an inquiry for what cause this incommunicable worship is communicated to them ; that is , a looking after the cause of a thing , which no cause can legitimate , and whether this be proper or improper , yet still it is idolatry in one of the senses ; whether it be direct or indirect , it still gives but an appellative and specificates the idolatry : for that which in its whole nature is unlawful , and unnatural , cannot be lawful in a certain respect . idololatrae dicuntur qui simulachris eam servitutem exhibent quae debetur deo , said s. austin : he who gives that to an image which is due to god is an idolater : but he who answers that he does that thing but in this or this manner , confesses the thing done and tells you how : but if the manner destroyes the thing , then it is not the same worship ; and then what need the distinction of the manner which must suppose the same matter ; but if the manner does not destroy the thing , then for all the distinctions it is idolatry . . i consider that in the first commandement where atheisme and polytheisme , and allotheisme are forbidden directly and principally , and whatever is like it , or even with , or under it ; the preface or the reason of it is express'd by god ; [ i am the lord thy god. ] plainly declaring that whatsoever is introduc'd against that commandement is also against that reason : god is not our god , if we acknowledge none , or if we accept of many , or any other ; so that by this precept and upon this account , idolatry in the object is forbidden . but in the next precept , or ( if it be the same with this ) in the next periods of this commandement , there is another thing forbidden upon another reason : thou shalt not worship any graven image , for i the lord thy god am a jealous god , meaning that as his being our god infers that none else must be made our god or have divine honours done to it ; so the superaddition of this attribute and appellative of god , that as he is our god , so also he is a jealous god , in this very matter of entercourse with us , infers that we must not onely doe what he bids , but also in his own way , the thing and the manner too are taken care of . and if he had in the second precept onely forbidden divine worship to be given to any artifice or to any creature ; the proper reason for it had been [ for i am the lord thy god ] but when to other words he puts another reason , it is certain it must mean something new and not signified in the first periods : but then , because the worshipping of any image of god with divine worship for the sake of the exemplar is that which is neerest and likest the manner of the gentiles ; and does insensibly steal the heart of man away , and depresses our great thoughts of the eternal immense god into the circumscription of an image , and draws the mind from spiritual to material entercourses , and therefore does by immediate consequence lessen the honour of god and the propriety of the divine worship , that all this should be forbidden is justly inferred from the reason ; for of these things no better reason in the world can be given , then that god is a jealous god ; and will not have his honour directly or indirectly given to any thing to whom himself is not pleas'd expressly to impart it ; and therefore there is a natural proportion in the reason to the prohibition : for since it is usual in scripture to call idolatry by the name of fornication or adultery : god is pleased here also to forbid that manner of worship which he accounts adulterous , and declares he will not endure it because he is jealous : and let it be imagined , what can be the effect of that reason ? something special must be apportion'd to it , lest it be to no purpose : but that images be not taken for very god , that they may not finally and for themselves receive divine honour is the effect of the first reason , and of the first precept : whatsoever is next to this , must be what is also next express'd , that is , not that images be not worshipped for god ; but that in the worshipping the true god which is commanded in the first period , we doe not bow the head and knee before images which is forbidden in the second periods : and if men were in their proportion as jealous of their duty and of avoiding gods anger and escaping the divine judgements , and of preserving their eternal interest , as god is of his honour ; they would never so much intricate their duty , and brande the commandement , and doe that which is so much against the letter of it , and against the doctrine of that church to whom the law was given , and against so much reason ; and for the doing of which they are forc'd to use so much violence of answer , such convulsions of distinction : a jealous man will not endure such comportments in his wife ; for the justification of which she is so hardly put to it , that she must have half a dozen answers before she can please her self , or think that she does well ; and which after all , will look but like pitiful excuses . but above all excuses it would seem the worst , if she should say i doe admit another man but not as my husband , but with a less regard and another sort of complication then i use to him ; and that which i doe i doe it for his sake , he is so like him that he is his very picture ; and he is his very great friend , and what i do , is for that very regard . a jealous man would hardly take this for satisfaction . and if it be consider'd that there is nothing so clear but something may be said against it , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every word can be contradicted by a word ; and then how many presumptions , how many reasons , how many express words , how many ages , and how many religions doe joyn in the condemnation of worshipping god by an image ; it may very well be concluded that our jealous god will not endure half so much disobedience , wilful ignorance and obstinacy in such persons as against so much reason and religion and for so few and trifling pretences will worship god and his christ by images against the words of his own commandement . . if it be inquired how an image can be an idol ; the answer must be ; by giving to it divine worship , or something that is due and proper to god : now whoever knowes it to be an image of a thing , if he have any use of reason , if he be not a changeling , beleeves better of the exemplar then of the image ; and knowes that the worship sticks not in the image : he cannot worship it for it self , but for something to which it relates , or for something that adheres to it , or is deriv'd upon it ; still the honour goes beyond the natural or artificial image . the image hath no worth of its own beyond the art or nature ; and can be estimated , but as silver , or marble , or carved ; and therefore no religion passes upon it for its own sake : since therefore whatsoever passes on it is for the sake of that which it represents ; an image that is understood to be an image can never be made an idol ; or if it can it must be by having the worship of god pass'd thorough it to god ; it must be by being the analogical , the improper , the transitive , the relative ( or what shall i call it ) object of divine worship . now that this consideration may have its effect , i shall not need to say that an idol and an image is all one ; though that be true in grammar ; and erasmus said that s. ambrose knew no difference between them , but that every image ( made for religion ) is an idol ; and that he himself saw no difference : but because the church in some ages hath suppos'd a difference ; i shall also allow it : but find all the danger of any such allowance taken away by the instance of the brazen serpent which did pass under both notions , for it was a meer image or representment of a serpent and the commemoration of gods delivering his people from them : but when it came to be us'd in a religious worship then it was an idol ; permitted when it was a bare image , but broken when it pass'd into an idol . an image or an dol doe not differ in themselves but by use and custome of speaking : the church calling it an image so long as it is used lawfully : but it is an idol when it is us'd unlawfully , that is in plain speaking , an image is lawful to be made or kept for some purposes , but not for other . it is lawful for story , for memory of an absent friend or valued person that is away , for the moving an affection , for ornament and the beauty of a place ; but it is not lawful to have them , not lawful to make them with designes of ministring to religion or the service and worship of god : which i choose to express in the words of the author of the famous books under the name of charles the great , nos imagines in basilicis positas , idola non nuncupamus ; sed nè idola nuncupentur , adorare & colere eas recusamus . we doe not call all images by the name of idols , but lest they become idols we refuse to worship them . but yet this i adde , that although in the use of the two greek words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of the latine , idolum and imago , men have troubled themselves with finding material differences ; yet although it might be of some use in inquiring the meaning of the ancient doctors of the church in the question of images , yet it will be wholly impertinent as to the commandement . for god forbidding images used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly a graven image ; and because there were more sorts besides this , god was pleas'd to forbid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the lxx render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the likeness of any thing ; and it conteins sculptile , fusile , ductile , conflatile , that is , all sorts of representations , flat or extant , painted or carved ; and the force of this word can be eluded by no distinction . but then as to the meaning of these words in the use of the ancient doctors , this is certain : that although about the time of the second nicene councel , this distinction of idolum and imago was brought into the christian church , yet it was then new , and forc'd , made to serve the ends of new opinions , not of truth : for in tertullian's time there was nothing of it , as appears by his words in his book de idololatria . c. . ad hoc necessaria est vocabuli interpretatio : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè formam sonat ; ab eo per diminutivum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum aequè apud nos formulam fecit . igitur omnis forma , vel formula idolum se dici exposcit : éstque idololatria , omnis circa omne idolum famulatus & servitus . every image ( meaning , of god ) is an idol , and all worship and service about them is idolatry . this is plain , and short . and that once for all i may make it clear , that an idol and an image was all one in the sense of the word and of the ancient church it is undeniably so used in cicero lib . de fin . bonor . & mal . imagines quae idola nominant , quorum incursione non solum videamus sed etiam cogitemus , &c. and for the church s. chrysostome is an authentick witness , for he calls the pictures by which they then adorn'd their houses by the names of idols , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we trim our houses , placing every where idols and pictures . upon this account we may understand the meaning of the primitive fathers who would not endure that a picture should be made , or kept , who condemn'd the art it self , as deceving and adulterous , who said that god forbad the very trade it self : so tertullian , jam verò ipsum opus personarum quaero an deo placeat qui omnem similitudinem vetat fieri , quanto magis imaginis suae ? can the making visors please god who hath forbidden all similitudes or images and pictures to be made , and how much more any image of himself ? nobis enim est apertè vetitum artem fallacem exercere ; said s. clement speaking of pictures and images , the very art is forbidden to christians . the same is affirmed by origen , and long after by s. chrysostome ; but tertullian said , that the divel brought painting and carving into the world ; and addes , toto mundo ejusmodi artibus interdixit servis dei , that god hath forbidden to all his servants in all the world to use such arts . but they are to be understood by their own words spoken when they had the same reason and less heat ; for that the very making of images was forbidden by god by way of caution onely and provision , not for any turpitude or unreasonableness in the thing , but for the danger which then was pregnant themselves affirme : similitudinem vetans fieri omnium… . ostendit & causas , idololatriae sc. substantiam cohibentes : subjicit enim non adorabitis ea , &c. so tertullian . to the same purpose is that of origen ; speaking of the jews , there was no painter or statuary admitted into their cities , their laws driving away all this kind of people , ne qua occasio praeberetur hominibus crassis , neve animi eorum à dei cultu avocarentur ad res terrenas per hujusmodi illecebras : lest any occasion should be given to rude people of drawing their minds from the pure worship of god to earthly things . now if this sense was also in the commandement , it is certain that this was but temporary ; and therefore could change : and that it was changeable appears in this that god by a divine spirit assisted bezaleel and aholiab in the like curious arts ; and by other instances which i have already reckon'd * : now this sense and severity might perpetually oblige the jews ; because during the whole abode of their synagogue there was almost an equal danger by their perpetual conversation with idolatrous nations : and therefore it was very well said of tertullian in the matter of the brazen serpent , if thou regardest the law , thou hast gods law , make not the likeness of any thing : but if thou considerest that afterwards moses did command them to make the likeness of a serpent , doe thou also imitate moses , and against the law make no likeness , unless god also give thee a commandement as he did moses . meaning that the singular example was no prejudice to the law : exceptio firmat regulam in non exceptis : this part of the commancement was by god dispens'd within that instance and in a few more ; but these few confirm the rule in all things and instances , besides themselves , for they say , that without gods leave we may not break this commandement . in tertullian's time this very necessity did still abide , and therefore they had the same zeal against images and whatsoever gave substance to idolatry ; that 's tertullian's phrase for painters and statuaries . but then this also is to be added : that all those instances in the old testament of the brazen serpent , the bulls , the pomegranats , the cherubims , the curious works of bezaleel , are not to be us'd as arguments against the morality of the second commandement : because there single causes , and had their special warrant or approbation respectively from the same fountain whence the prohibition came , at least let them prevail no further then they ought ; let them mean no more then they say , and let us goe no further then the examples : by which we find images made , for other uses , but not for worship : and therefore the commandement may be moral in all the periods of it , this onely excepted which relates to the making of them . but when we consider further that solomon caus'd golden lyons to be made about his throne and the jews imprinted images on their money , and in christs time they us'd the images of cesar on their coin , and found no reprover for so doing , this showes that there was something in the commandement that was not moral ; i mean the prohibition of making or having any images : for to these things we find no command of god , no dispensation , no allowance positive : but the immunity of reason and the indemnity of not being reproved , and therefore for so much as concernes the making or having pictures and images we are at liberty without the warranty of an express commandement from god : the reason of the difference is this , the first instances ( excepting that of the brazen serpent which because it was to be instrumental in a miraculous blessing must suppose a divine commandement ; like a sacrament or sacramental ) were of images us'd in the tabernacle or temple , and so came within the verge of religion ; and for their likeness to the main superstition might not be ventur'd upon without special leave or approbation : and therefore god gave command for the images of the tabernacle , and by his majestatick presence in the temple approv'd all that was there . upon what confidence solomon ventur'd upon it ; and whether he had a command or no i find not recorded , but ex post facto we find it approved . but for the other images which related wholly to civil use ; right reason and the common notices of things was their sufficient warrant ; while they could have no end in disobedience , no temptation to it , no reward for it ; when it did not contradict any natural or religious reason ; there was no danger of idolatry , no semblance of superstition . so that the result is this ; the jews were forbidden to make or have any images ; and this was because of their danger : but this was no moral law . but the very making and having them for worship is forbidden as the thing it self is . just as adultery and wanton looks are forbidden in the same commandement , and are acts of the same sin ; so is worshipping and having them for worship , it is that which s. paul calls in the matter of uncleanness , making provision for the flesh to fulfil the lusts thereof . making images and pictures to this end , is providing for the flesh : for this also is fornication and spiritual whoredom . and as we may look upon a woman ; and be innocent ; so we doe not look upon her for lust : so may we have or make pictures and images , ; but for worship we may not : and in this sense of the words even this period of the commandement is also moral ; and obliges us as much as the jewes : but if those words did abstractedly and without their relation bind the jews ; it did never bind us but by way of caution and prudence ; that is , when we are in the same dangers as were the israelites , in the rudeness and infancy of their church especially . * and this we find in tertullian ; that when he had affirm'd the very art of painting and engraving to be unlawful ; to them who enquire what then shall the poor men doe who have no other means to get their living ; he answers ; let them paint tables and cupboards , and remove their art from danger of religion to necessary and fit provisions for life ; let them doe things as like as they were enabled by their art ; so they were unlike the violations of religion ; and therefore the church celebrates on the eighth of november the memory of claudius nicostratus and their fellows who chose to die rather then make images for the heathen temples ; they were excellent statuaries , but better christians . by which it is plain that he means the very art as it ministred to idolatry ; for abstracting from that ministery and that danger it was lawful enough , qui fingit sacros auro vel marmore vultus , non facit ille deos ; qui colit ille facit . he that worships the image he makes it an idol ; and he that designes any assistance to the idolatry , or knowingly ministers to it , he adopts himself into a partnership of the crime . to which purpose was that of tertullian , facio ( scil . imagines ) sed non colo : quasi ob aliam causam colere non audeat , nisi ob quam & facere non debeat , scilicet ob dei essentiam utrobique : imò tu colis , qui facis ut coli possint . he answers the objection of them that say , i make images , but i doe not worship them : as if ( saies he ) there were any reason forbidding thee to worship them ; but the same for which thou oughtest not to make them ; i mean , the omnipresence of god. nay thou worshippest them , who makest them that they may be worshipped . but in all other senses the making a picture , is not making an idol ; and therefore that severe sense of the commandement though as it is most probable it did oblige the jews , and all persons in equal danger ; yet because the reason may cease , and the danger be secur'd , when it is ceas'd , the obligation also is null ; and therefore though that was in the commandement ; yet it is no part of its morality ; but that excepted , every other clause is moral and eternal . . and all this is perfectly consenting to the analogy of the gospel which is a spiritual worship , unclothed of bodily ceremonies , strip'd naked of beggarly rudiments , even those which god had commanded in the old law ; christ placed but two mysterious ceremonies in the place of all the shadowes of moses : and since christianity hath shak'd off that body and outsides of religion , that law of a carnal commandement , that we might serve god in spirit and truth , that is , proportionable to his perfections , it cannot be imagined that this spiritual religion which worships god in praises and love , in charity and almes , in faith and hope , in contemplation and humility , in self-denial and separations from all corporal adherencies that are not necessary , and that are not natural , i say it cannot be imagined that this spiritual religion should put on a phantastick body , which as much as it can separates from a real : that christianity should make a vizor for god , who hath no body , and give that to him which the heathens gave to their devils ; daemoniis corpora contulerunt ; they gave a body to their daemons saies tertullian , when they made images to them ; that he who under the law of carnal ordinances could not endure an image , should yet be pleas'd with it under the pure and spiritual institution of the gospel . a christian must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship god with genuine and proper worshippings , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the pure and only worship of the soul. now if the ceremonials of moses were contrary to this spirituality , and therefore was taken away by the gospel : it cannot be imagined that images which are more contrary to a spiritual worship , should be let in by christ , when they were shut out by moses . * to this purpose they are excellent words which were spoken by clemens alexandrinus . moses many ages before made a law that there should be no graven , no molten , no painted image or likeness of a thing made amongst them , that we should not attend sensible things , but pass to those which are perceiv'd by the understanding onely . for the daily custome of seeing him ( in effigie ) makes that the majesty of god becomes vile and contemptible , and by material substances ( gross images ) to worship that essence , which is onely discerned by the mind , is by the sense to undervalue the eternal mind . . and upon these accounts we find that the christians were great haters of image-worship , and even of images themselves : and did deride the heathen follies , who in the midst of their witty disputations and wise discourses of god , did so unman themselves and baffle their own reason as to worship this invisible god by looking upon a contemptible image . to this purpose origen discourses wisely ; god hath chosen the folly of the world , those amongst the christians whose lives were most simple , modest , and more pure then that of the philosophers , that he might put to shame those wise men who blush not to speak to liveless trunks as if they were gods or images of the gods. for what sober man does not easily discerne him who after his excellent and philosophical discourses of god or of the gods , does presently look upon images , and offers prayers to them , or by the beholding them as some conspicuous sign , strives to lift up his mind to the imagination of an intelligible deity ? but the christian though but unlearned yet he beleeves verily that the whole world is the temple of god , and he prayes in every place , shutting his bodily eyes , but lifting up the eyes of his mind… . and being rap'd as it were beyond this world , he makes his prayers to god for great things . this is the advantage , the spirituality and devotion of the christian. concerning which it were easy to bring many ancient testimonies ; which whoever is desirous to see , may find them frequently in the fathers of the four first ages : but especially in irenaeus . l. . cont . haer . c. . origen . l. . contr . cels. tertull. de idol . c. . and de coron mil. and de spectac . c. . clemens rom. recogn . l. . and clem. alex. strom . , & . s. chrysost. in synod . . act. . and in cor. . epiph. haer . . amphiloch . apud syn. . action . ead . optatus l. . contr . donat. s. ambrose ep . . ad valent. s. austin in psal. . all which speak of this article so as needs no commentary , and admits of no evasion , decretorily and dogmatically and zealously . now against this heap of plain testimonies there is not any one cleer sentence and dogmatical proposition to be brought ; and if there could be brought forty particular instances of a contrary practice , though there are not three to be had in pure antiquity and in authentic testimony , yet it could not in any degree abate the certainty of this doctrine : because the doctors of those ages say that where ever there is any such thing , it is unlawful . epiphanius did rend in peeces the veil at anablatha neer bethlehem , because it had in it the picture of a man ; and this is so notorious that alfonsus à castro calls him an iconoclast : but epiphanius gives this account of it to the bishop of jerusalem , contrà authoritatem scripturarum esse ut in christi ecclesia hominis pendeat imago ; and , istiusmodi vela contra religionem nostram veniunt : it is against the authority of the scriptures , it is against our religion that the image of a man , that such veiles should be in the church : and lactantius as plainly , dubium non est quin religio nulla sit , ubicunque simulachrum est ; where an image is , it is certain there is no religion : and s. austin answers all pretensions to the contrary which can readily be drawn from antiquity . i know ( saies he ) many that are worshippers of pictures but such as neither know nor exhibit the force of their profession , but they are such who are superstitious in their very religion , such which the church would condemn , and daily seek to correct like evil children . this being the doctrine of the primitive church ; if a contrary practice comes in , it is certain it is by corruption of faith and manners . the temples of gods and the images of gods they had in equal detestation : not that they hated publike places of worship ; but templa , non ecclesias , or dominicas ; for we must know that in the language of the fathers by temples they did mean such as the gentiles had ; such as the holy scriptures call the place of micah's images ; [ an house of gods ] according to that famous saying of isidore : templi nulla ratio quod non coronat simulachrum : it is no temple that is without an image , and it is no church that hath one according to the primitive christian doctrine : and it was remarkeable what is told by aelius lampridius in the life of alexander severus , that when adrian the emperour had commanded churches to be built without images , it was supposed he intended them for the service on christ : then which there needs no greater or cleerer instance of the doctrine and practice of the holy primitives . but the best and most perfect account that can be given of the christian religion in this article , is by the ecclesiastical laws . the councel of eliberis in spain made a canon : placuit picturas in ecclesia esse non debere nè quod colitur aut adoratur in parietibus depingatur . pictures must not be in churches , lest that which is worshipped or adored be painted upon the walls . from which plain place bellarmine , perron , binius and divers others take great pains to escape : it matters not how , as to the question of conscience ; it is sufficient what agobardus bishop of lyons above years agoe saies in this very particular . now error is so grown , and is perspicuous that they approach neer the heresy of the anthropomorphites and worsh●p images , and put their hope in them , the cause of which error is , that faith is departed from mens hearts , and they put their confidence in what they see . but as when we see souldiers arm'd ▪ or husbandmen plowing or mowing or gathering grapes in picture , or the pictures of huntsmen pursuing their game , or of fishermen throwing their nets , we doe not hope to receive from them a mullet , or a moneths pay , handfuls of barley or clusters of grapes : so if we see winged angels painted , apostles preaching , martyrs dying , we are not to expect any aid or good from the images we see , because they can neither doe good nor hurt . therefore for the abolishing of this s●perstition , rectè ab orthodoxis patribus definitum est , it was rightly defin'd by the orthodox fathers that pictures ought not to be in churches lest that which is worshipped ( viz. god or his christ ) be painted upon their walls . to the same purpose the fathers of the fourth councel at constantinople did quote the words of epiphanius as we learn from the acts of the second nicene councel , in these words . take heed to your selves and hold the traditions which ye have received , decline not to the right hand or to the left : and remember my belowed sons that ye bring not images into the churches , nor into the coemeteries of the saints : but by remembrance place god in your hearts . to the same purpose was it decreed by another synod at constantinople of bishops , under constantius copronymus ; forbidding all use of images in churches or out of them : and so much of their decree as forbad the worship of images was followed by charles the great , and the learned men of that age , and confirm'd by the synod at franckfurt where the bishops of italy , france and germany were called by the emperour to that purpose . to these if we adde the councel of mentz , and the second councel of sens * , who commanded populum moneri nè imagines adoret , that the people should be warned that they doe not worship images ; we have testimony enough of the christian doctrine and usages of the best men , and the best times . concerning the christian doctrine ; i suppose my self to have said enough in this article . but besides the premises there is something peculiar to be superadded which concernes both jews and gentiles , and the uninstructed laity of the christians . . concerning the jewes i have already made it appear that their religion was perfectly against images : but i have two things to adde which relate to them : first that in the disputations between the jewes and christian doctors in the primitive church , they never objected against the christians that they either had images or did worship them : as is evident to them that read the conference between justin martyr and tryphon ; and in the book which tertullian wrote against the jewes , and in diverse other rencontres ; in which the jew was forward to object all that he could asperse the christian withall , and he on the other side as ready to defend his cause . but not one word in any of them of objection against the christians in the matter of images , which is an evident argument , that the use of images was not as yet known to the church of the first ages . . for when the doctrine and manners of the christians began to be sullied and degenerate ; and she who was a pure virgin and dear to christ began to fornicate with strange imaginations ; the jew instantly became clamorous and troublesome in the article ; profess'd himself to be scandaliz'd at the whole religion , and in all disputations was sure to lay it in the christians dish . there was a famous dialogue written a little before the time of the seventh synod in which a jew is brought in , thus speaking to the christian ; scandalizer in vos christiani quia imagines adoratis : scriptura quippe ubique praecipit non facere quenquam sibi sculptile , vel omnem similitudinem . i am offended at you christians because ye worship images ; whereas the scripture every where commands that no man should make to himself any graven image or the likeness of any thing . of the same accusation leontius bishop of cyprus takes notice in his apology against the jews : and that the jews make great noises with this accusation of the christians , and put very much upon it , we may see in the epistle of ludovicus carretus , and the catechetical dialogues of fabianus fiogus . * but this observation is very remarkable out of the jewish talmud : for in the first part of it which they call the misna there is not one word of declamation or reproof against christians in the matter of images ( as hath been long since observed by learned men : ) for this was made about two hundred years after christ , in all which time the christians did hate images as much as the jews did . but in the gemara babylonicum which is the second part of the talmud that is of authority amongst them , which was finished about five hundred years after christ , at which time also images began to be receiv'd in churches : there and in all the commentaries of the rabbins published in the tenth or eleventh age , the jews call the christian churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth havoda zara the house of idolatry : and it will be impossible that ever they can become christians so long as they see images worshipped in our churches : and the second commandement left out of the catechismes of those with whom especially they doe converse . that which i am to say concerning heathens is this : that it is impossible that those christians who worship images of god should distinguish their manner of worshipping the true god from the manner by which the heathens worshipped their gods. for they did not suppose their images to be gods , and therefore they would laugh at the christians if they had nothing else to say against them but that god is not a stone , or mettal polished by the ingravers tool . thus arnobius brings in the gentiles speaking , neque nos aera , neque auri argentíque materias quibus signa confiunt , deos esse & religiosa decernimus esse numina , sed eos ipsos in his colimus , quos dedicatio infert sacra , &c. we doe not think the gold , or the brass , or the silver , of which we make our images to be gods : but in these images we worship them . hoc deus est quod imago docet , sed non deus ipsa , hoc videas , sed mente colas quod cernis in ipsa . the image is not god , but represents him : your eye upon the image and your mind upon god. quis enim alius est nisi si sit planè fatuus , qui haec deos esse putet , non autem deorum donaria & simulachra : none but fools ( said celsus ) will call them god , which are but images of the gods : and it is very pertinent which lucian told the matron , who took it ill that she was complemented too high and compar'd in beauty to the goddesses ; i never did ( saies he ) fair lady , compare you to the goddesses , but with their images made by the best workmen of stone , or brass , or ivory . and i doe not think it impious to compare things with men , if those things are made by men , unless you will suppose that phidias made minerva , or that to be the heavenly venus which a great many yeers agoe praxiteles made at cnidus . but take heed , for it is an undecent thing to think such things of the gods , whose true representations ( as i suppose ) no humane industry can make . the same is to be seen in athenagoras a , in arnobius b , in lactantius c s. austin d , and divers others . signa ad junonis sospitae cruore manaver ; , said livy e ; the signs ( meaning the images in juno's temple ) did drop bloud : and clemens romanus f brings in the heathens saying , we worship visible images to the honour of the invisible god ; and they could sometimes laugh at their gods whom their priests expos'd to worship , and yet themselves knew them to have been a plum-tree . olim truncus eram ficulnus , inutile lignum , cùm faber incertus , scamnum facerétne priapum maluit esse deum : deus indè ego furum , aviúmque maxima formido — it was a great question amongst the carpenters whether this wood should be a god or a stool : now they that talk'd thus , knew what that was which their mystick persons call'd a god : they were sure they could be but images of them . so that these christians who worship god by an image , although they otherwise sin against the first commandement then heathens doe , who worship false gods ; yet they sin equally against the second commandement , and by images transmit worship to their god respectively . i doe not doubt but the ruder among the heathens did suppose the very image to be their god , or that their god did dwell in their temple , and in their image , or that a divine power was communicated to it ; ut pueri infantes credunt signa omnia ahena vivere , & esse homines , & sic isti omnia ficta vera putant : credunt signis cor esse in ahenis . for some are such very children as to think the woodden poppet to be a woodman : and therefore when the prophets discoursed against them in the matter of images they called them wood and stone , gold and silver , and represented the folly of putting trust in things that had no life , which themselves plac'd there , which cats did sit upon and birds build their nests in : but either by these arguments they did reprove those fools amongst them who did suppose them to be gods indeed ( who also sinn'd directly against the first commandement , and committed idolatry in the object of their worship ) or those better spirits and wiser heads among them , who though they derided that folly , yet they put their trust in the images , as supposing them invested with power from their god , and that by them he would doe them benefit . . now how far differing this is from the practice of christians in some times and places , we may guess by the complaints made by learned men , particularly by cassander , and polydore virgil , and hesselius the regius professor at lovain ; but without the aid of their testimony , it is plain by their publick and authoriz'd treatment of their images , they consecrate their images , they hope in them , they expect gifts and graces from them , they clothe them and crown them , they erect altars and temples to them , they kiss them and bow their head and knee before them , they light up tapers and lamps to them , which is a direct consumptive sacrifice , & reliquam observationem circà eas similiter ut gentes faciunt ; they doe to their images as the heathens doe to theirs ; they are the words of irenaeus by which he reproves the folly of some that had got the pictures of christ and pythagoras and other eminent persons : but that which is most to be reproved and can be less excus'd is their prayers and forms of dedicating their golden or woodden images ; sanctifie ô god this form of the b. virgin , that it may bring saving help to thy faithful people , that thunders and lightnings may be driven away the sooner , that immoderate rains or flouds , and civil warrs or the invasion of heathens may at the presence of this be suppressed . as bad or worse are in the pontifical in the dedication of an image of the cross , and of s. john , and at the hallowing the agnus dei. now these things are as bad as can be ; and yet done to images ( i doe not doubt ) for their sakes whom they represent ; but yet with some regard to the image it self , for so they valew our lady of hales , our lady of walsingham , of loretto , of sichem , aspricollis , prurietana , ardilleriana , more then our lady of nostredame , or florence , or s. denis . now when the relatives of one terme do differ , it is for themselves that the difference is , not for the correlative which is still the same : and here for the common people to discern the niceties and the intricate nothings that their learned men have devis'd to put a vizor upon this folly ; is so impossible that it will not be easie to make them understand the termes though a learned man were by them at every cringe they make . they cannot tell whether the worship be to the image or the exemplar ; which is prime and which is secondary ; they cannot distinguish of latria , and dulia , and hyperdulia , nor can they skill in proper or improper worship , mediate and immediate , univocal , equivocal , and analogical , nor say how much is for this , and how much for that , or which is simple and which is allayed , which is absolute and which is reductive . and although men in the schools , and when they have nothing to doe but to make distinctions which no body can understand , can separate word from word , form from matter , real from notional , the shadow from the body , a dream from a vision , the skin from the flesh , and the flesh from the bone , yet when they come to action and clothe their theoremes with a body of circumstances , he that attends the present business of devotion and desire , will not find himself able or at leasure then to distinguish curiously ; and therefore it was well said of hesselius of lovain ; images were brought into use for the sake of the laity , and now for their sakes they are to be remov'd again , lest they give divine worship to the image , or fall into the heresie of the anthropomorphites ; ( he might have added ) or lest by worshipping god by an image they commit the sin of superstition and idolatry , breaking the second commandement . for the same folly which in the heathens was reprov'd by the primitive christians , the same is done now adayes by christians to their images . i shall conclude this with a story out of an italian who wrote commentaries of the affairs of india : when the poor barbarians of nova hispania in the kingdome of mexico had one day of a sudden found their idols taken down and broken , they sent four principal persons of their country to alfonsus zuasus the licentiate who had commanded it ; they complaining of the injury suppos'd also , and told him , they did beleeve it to be done without his consent or knowledge , as knowing that the christians had idols and images of their own , whom they valued , and ador'd and worship'd : and looking up and espying the image of s. sebastian whom alfonsus had in great veneration hanging by his bed side , they pointed at him with their finger saying , the same regard which he had to the image of s. sebastian , the same they had to theirs . the governour being troubled with this quick and not barbarous discourse ; turn'd him about a little , and at last told them , that the christians did not worship images for their own sakes , but as they represented holy persons dwelling in heavenly places : and to demonstrate that , took down the images of s. sebastian , and broke it in pieces . they replyed that it was just so with them ; and that they were not so stupid to worship the images for their own regards ; but as they represented the sun and moon and all the lights of heaven . alfonsus being yet more troubled , was forc'd to change the state of the question : by saying that the object was differing though the manner was not , that the christians did by their images pass honour to the great creator of the world , but they did it to creatures , to evil spirits , and false gods : which was indeed very true , but it was a removing the question from the second commandement to the first : for although in relation to the first the heathens have the worst of it ; yet as to the second these christians and the poor indians were equal : and the wit of man cannot tell how they differ . but i shall adde this , that though it be impossible to know how the worship of god by an image should come into the world ; unless it be as tertullian said of the very art of making images , that it came from the divel ; yet it is observable that it never prevail'd any where but in a degenerating people . the jews at first were pure worshippers of the god of their fathers , but at any time when sathan stood at their right hand and made israel to sin , then they would play the fool with images . in the purest times of christianity they kept themselves clean from images ; but as they grew worse , so they brought in superstition , and worship of images , and so it was amongst the heathens too . while they kept themselves to the principles of their institution and tradition which they had from the patriarchs of nations who had been taught by god , and liv'd according to nature ; they worshipped god simply and purely . si deus est animus — hic tibi praecipuè pura sit mente colendus . a pure and immaterial substance is dishonour'd by any worship but that of a pure and a holy mind ; and the ancientest romans for yeers together worship'd without an image , said varro ; who addes this judgement of his own , quod si adhuc mansisset castius dii observarentur : if the same had been still observed ; the gods had been more purely , more chastly worshipped . the word which varro uses is very proper and according to the stile of scripture which calls idolatrous worshippings by the name of fornication . but varro addes this reason . qui primi simulachra deorum populis posuerunt eos civitatibus suis & metum dempsisse , & errorem addidisse . the introduction of images brought in error and cast out fear , stultè verebor ipse cum faciam deos. if i worship what i make , i will not fear what i worship . well and wisely did he suppose ( said s. austin ) that the greatness of their gods might soon become despicable by the foolishness of images : and it might reasonably prevail against the old superstition , to suppose that he who governed all the world ought to be worshipped without an image . the same testimony we have in plutarch in the life of numa . the gods had houses and cells but no images , as supposing it to be impious to express the greatest things by the basest ; and knowing that there is no other way of coming to god but by the mind . from hence i inferre that neither god nor nature , neither reason nor religion brought images into the worship of god ; but it was the invention of superstitious men , or rather of the enemy of mankind that he might draw the heart of man from contemplation of the invisible and depress it to low phantasmes and sensible adherences , to diminish the fear of god , and to produce confidencies in dead substances cloth'd with accidents of art ; to amuse the foolish , and to entertain the weakest part of him that is wiser , and that religion might be capable of tricks and illusions which could not happen to immaterial and spiritual worshippings . but that all the reason of the world is against it ; may be the rather presum'd because although the patrons of images offer at some reasons for the use of images in story and ornament and instruction ; yet no man pretends to any reasonableness of worshipping god by a image , or giving gods due to an image : some of them say that the same worship passes from the image unto god , and therefore it is lawful , and god is not dishonoured : but upon no reasonable account can it be said , that therefore it is good , that it pleases god , that it promotes his honour , that it is without danger ; and however any man may intend to pass the relative honour that way , yet no man hath any warrant that god will accept it , or that he will endure it , that way ; that he will receive his sacrifices most readily when they are first wash'd ( shall i call it ? or fould ' ) in the borborus , by the pollutions and abhominations of images : for that they are called so in scripture is evident ; but they are never commended there , not one good word of them is there recorded : but of the worship of them nothing but prohibition and execration and foul appellatives . there is no necessity of it , no advantage by it , no man is help'd by it , no command , no licence , no promise , no scripture for it ; all the religions that ever god did institute are expressly against it , and to summe up all , it is against the law of nature : of which i need no other witnesses but the testimony of all those wise personages who affirme the two tables of moses to be moral in every precept excepting that of the sabbath , and to be of the law of nature . so irenaeus expressly : so tertullian , s. cyprian , origen , s. augustine , and generally all antiquity . the summe of all i express in the words of s. paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god is not worshipped with mens hands , that is ▪ with the productions of art and imagination . i conclude that the second commandement is a moral and natural precept in the whole body and constitution of it ; if the first words of it be relative to the last ; that is , if the prohibition of making images be understood so as to include an order to their worship : but if these words be made to be a distinct period ; then that period was onely obligatory to the jews : and to christians in equal danger , and under the same reason ; and therefore can also pass away with the reason which was but temporary , transient and accidental : all the rest retaining their prime , natural , and essential obligation . of the jewish sabbath , and the lords day . there is one instance more in which the rule is more apparently verified ; which i mention'd a little above : and that is the precept of the sabbath : which god instituted for many reasons . . to be a perpetual memorial of the creation , and that god might be glorified in the works of his hands by the religion of that day . . to preserve the memory of their deliverance from the captivity of egypt , deuter. . . and upon the same account to doe ease and remission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to servants reasonable and unreasonable . r. moses ben maimon in his moreh nebochim affirmes that the end of the sabbath is , septimam vitae partem homini praestare liberam , & vacuam à labore & defatigatione , tum conservare & confirmare memoriam , & fidem creationis mundi , that we should spend the seventh part of our life in ease and rest ; and preserve the faith and memory of the article of the worlds creation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . because upon the seventh day all things were finish'd : and therefore according to that of linus cited by eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the seventh day is the day of the worlds nativity , or the feast of its birth , it is the chiefest and most perfect of dayes . . s. austin hath another fancy ; and he intends to offer at no higher rate : dici probabiliter potest , observandum sabbathum judae is fuisse praeceptum in umbra futuri quae spiritualem requiem figuraret , quam deus exemplo hujus quietis suae fidelibus bona opera facientibus arcanâ significatione pollicebatur . it may be said probably that the precept of the sabbath to the jews was a type and shadow of that spiritual rest which god by his example did by a secret signification promise to the faithful that did good works . i acknowledge that there is a fair proportion in the sign and in the thing signified ; but whether this was so intended by god , or so understood by the jewes is but probabiliter dictum , a probable conjecture taken onely from the natural similitude of the things . but allowing this : the consequent of all will be ; that what was for temporary reasons established cannot pass an eternal obligation . concerning which it is to be observed that those are to be called temporary or transient reasons , not onely when the thing ceases to have a being ; such as those laws which were to separate the jews from the gentiles , and those which related to the tabernacle , or the land of their dwelling , or the manner of their sacrifice , or their addresses to their chief city ; for these cease by subtraction of the matter and the natural abolition of the material cause ; because the wall of partition is taken down ; and the law of ceremonies is abolished , and the people are exterminated from their country , and their sacrifices are ceas'd , and their city is destroyed , and their temple burnt : but that reason also is transient and temporal , which in a like instance passes into a greater of the same kind . thus the deliverance of israel from the egyptian bondage , though being a matter of fact it is eternally true that it was once done , yet it is a temporary transient reason because all gods people now rejoice in a greater deliverance and from a bondage that was infinitely worse ; from the slavery of sin , and the powers of hell. and thus also the great reason of the sabbath , i mean gods rest from the works of the creation is a temporary transient reason ; because there is now a new creation ; vetera transierunt , old things are pass'd away and all things are become new ; and the gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new creation , and our natures are regenerated and reform'd and made with new principles of a new life to higher ends then before ; and therefore ; though the work of gods creation is to be remembred and god to be glorified by us in his works , yet when there is a greater reason , the solemnity must relate to that , and the lesser duty can be well served by that day which can also minister to the greater . and therefore we find that something of this very reason is drawn into the observation of the lords day , or the first day of the week , by justine martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we celebrate conventions or assemblies commonly upon the sunday , because it is the first day in which god separated the light from the darkness and made the world , and on the same day jesus christ our saviour arose from the dead . the first of these looks more like an excuse then a just reason ; for if any thing of the creation were made the cause of a sabbath , it ought to be the end not the beginning ; it ought to be the rest not the first part of the work ; it ought to be that which god assign'd , not which man should take by way of after justification . but in the precept of the sabbath there are two great things . one was the rest , the other the religion of the day . the rest was in remembrance of their deliverance from egypt ; and therefore they kept their first sabbatick rest upon the very day in which their redemption was completed , that is , as soon as ever pharaoh and his host were overthrown in the red sea ; and this because it was external , ritual , national , relative and temporary , abus'd by superstition , and typical of something to come , without all contradiction is so perfectly ceremonial and consequently abrogated , that there can be no greater wonder then to see some christians such superstitious observers of the rest of that day , that they equal even the greatest follies of the jews ; who as munster out of the rabbins observes , thought it unlawful to put an apple to the fire to be roasted upon that day , and would not pour wine upon mustardseed , nor take a clove of garlick from its skin and eat it , nor thought it lawful to pursue a skipping flea , nor to kill any creeping thing that had variety of sexes , nor to climb a tree lest they break a bough , nor by singing to still the crying of a child , nor to play upon the harp , nor by walking on the grass pluck up a leaf with the shooe . these trifles as they were such which even the jew was no waies oblig'd to , so they are infinitely against christian liberty and the analogy and wisedome of the religion . but the jews say that enoch and noah , abraham and jacob kept a festival to god , a memorial of the creation . if so , yet we find no rest observed by them , nor any intermission of their journeys ; but it is reasonable to beleeve that by some portions of their time they did specially serve god , as well as by some actions of their life , and some portions of their estate : and to this it is not improbable that moses did relate when to the words in deuteronomy ; remember to keep the day of the sabbaths to sanctifie it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according as the lord thy god had commanded thee , meaning , at the beginning of the world : but in this part of the precept there was nothing of rest , but much of holiness and proper sanctification . now concerning this the resolutions will be easie ; that god should be serv'd and glorified by us is a part of natural and essential religion : this cannot be done with nothing ; there must be bodies , and gifts and places and time to doe it in : the patriarchs did bind themselves or were bound by god to certain circumstances ; for that which is indefinite and unlimited , shall neither be done constantly nor regularly : but since the day of the creations ending was afterwards made the rule of fixing a day , it is also probable that that also was the limit and rule for the patriarchs religious solemnity : this indeed is denyed by s. irenaeus and tertullian and some others , affirming that the patriarchs who kept no sabbath were yet pleasing to god , but because certainly it was so to the jews , upon a reason which though it can be involv'd in greater , yet it cannot totally be forgotten ; it is more then probable that the religion of the day must never be forgotten ; but god must have a portion of our time for his service , and the blessing which they were both in and before the law , to commemorate , must also by implication or else expressly be remembred . upon this or some equal account the primitive christians did keep the sabbath of the jews ; not onely for their complyance with the jews till the distinction were confess'd and notorious ; but because the moral religion which was serv'd by that day was not brought into the religion of the lords day as yet ; therefore the christians for a long time together did keep their conventions upon the sabbath , in which some portions of the law were read * : and this continued till the time of the laodicean councel ; which also took care that the reading of the gospels should be mingled with their reading of the law : which was in a manner the first publick reasonable essay of uniting the religion of both dayes into one . at first they kept both dayes with this onely difference that though they kept the sabbath , yet it was after the christian , that is , after the spiritual manner : in these exuberancies and flouds of religion which overflow'd their channels , one day of solemnity was not enough : but besides that they by their sabbath meetings had entercourse with the jews in order to their conversion , and the jewish christians in order to the establishment of their religion , they were glad of all occasions to glorifie god : but they did it without any opinion of essential obligation ; and without the jewish rest , and upon the account of christian reasons . of this custome of theirs we find testimony in ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that was their way of observation of the sabbath . let every one of us keep the sabbath spiritually , delighting in the meditation of the law not in the ease of the body , wondring at the works of god , not in indulging to delicious banquets , and softer drinkings or dancings that doe not better the understanding . so that they kept the sabbath not as did the jews ; who as munster affirm'd suppos'd it to be a keeping of the sabbath if they wore better clothes , or , eat more meat , or drank the richest wines : idleness and luxury , and pride are the worst ceremonies of the religion of the sabbath : the proper imployment of that day is religion , which the jews , and from them some of the most ancient christians signified by [ meditation of the law . ] but then he addes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . after they have kept the sabbath let every one that loves christ keep the day of the lord : the day of the memorial of his resurrection ; which is the queen and the supreme of all other daies : and without further testimony we find it affirmd in general by balsamo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the sabbath day and the lords day were almost in all things made equal by the holy fathers and some of them called them brethren : so gregory nyssen ; some , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so asterius , an excellent combination or yoke of the sabbath and the lords day : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the canon of the apostles , the feast daies which zonaras well explicates to the present sense , but the constitutions of s. clement ( which is indeed an ancient book ) gives the fullest account of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let the sabbath and the lords day be kept festival ; that , because it is the memorial of the creation , this of the resurrection : and therefore whereas it is in the commandement ; sixe dayes shalt thou labour , &c. he saies , that servants are to labour but five daies : and upon this account it was in the greek church especially , and is to this day forbidden to fast upon the sabbath and the lords day . the effect of which consideration is this ; that the lords day did not succeed in the place of the sabbath ; but the sabbath was wholly abrogated , and the lords day was meerly of ecclesiastical institution . it was not introduc'd by vertue of the fourth commandement ; because they for almost three hundred yeers together kept that day which was in that commandement ; but they did it also without any opinion of prime obligation , and therefore they did not suppose it moral . but there was together with the observation of the day a peece of natural religion which was consequently moral ; that is , a separation of some time for the glorification of god and the commemoration of his benefits : not that it can be reasonably thought that the assignation of a definite time can be a moral duty , or that an indefinite time can be the matter of a commandement : and therefore i suppose it to be unreasonable to say , that although the seventh day is not moral : yet that one day is , or at least that some time be separate is moral ; for that one day in seven should be separate can have no natural , essential and congenite reason , any more then one in ten , or one in six ; for as it does not naturally follow that because god ceased from the creation on the seventh day , therefore we must keep that holy-day , so neither could we have known it without revelation , and therefore what follows from hence must be by positive constitution : now if it be said that it is moral that some time be set apart for gods service : i say it is true , that it is necessary , naturally necessary that it be so , but this cannot be the matter of a special commandement ; because it being naturally necessary that god should be solemnly worshipped this must suppose a time to doe it in , as a natural circumstance , and needs not a commandement ; which is sufficiently and unavoidably included in the first commandement , in which we are bound to serve god with religion . the fourth commandement enjoin'd a definite time , but that was ceremonial and abrogated : but an indefinite time is not a duty of this commandement , but suppos'd in that which commands us to worship god. for we may as well worship god and doe no action , as worship him in no time . the definite time here nam'd is taken away , and the indefinite time cannot be a distinct duty , but yet in imitation of the reasonableness and piety of that law , and in commemoration of a greater benefit then was there remembred , a day of more solemne religion was us'd by the christian church ; for as on the the jewish sabbath they remembred the creation and their redemption from egypt : so on the lords day they commemorated the works of god , and their redemption from sin , hell and the grave : but the first reason was to yeeld to the second ; as the light of a lesser star falls into the glories of the sun , and though it be there yet it makes no show , because a bigger beauty fills up all the corners of the eyes and admiration : and now the lords day hath taken into it self all the religion but not the rest of the sabbath ; that is , it is a day of solemn worshipping of god and of remembring his blessings , but not of rest save onely as a vacancy from other things is necessary for our observation of this : because as the italians say , io non pua cantare & portare la croce , i cannot sing and carry the cross too ; a man cannot at once attend to two things of contrary observation . that we are free from the observation of the sabbath s. paul expressly affirmes ; adding this reason , feasts , new moons , and sabbath daies , and meats and drinks are but the shadow of things to come , but the body is of christ : where by the way let it be observ'd that upon the occasion of this and some other like expressions the christians have suppos'd that all the rites of moses were types and figures of something in christianity , and that some mystery of ours must correspond to some rite of theirs : this fancy makes some impertinencies in the discourses of wise men , and amuses and entertains the understandings of many with little images of things which were never intended , and hath too often a very great influence into doctrines : whereas here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the shadow of things to come ] means , a shadow in respect of the things to come , that is , if these rituals be compared to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those things which were to come , they are but very shadows , and nothings : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shadow signifies not in relation but in opposition to corpus . the shadow , that is , a religion consisting but in rituals and exterior solemnities ; but christianity is the body , that is , that durable , permanent , true and substantial religion which is fit for all men , and to abide for all ages : and therefore hesychius by corpus christi in this place understands the word of doctrine : that is , a religion which consists in wise notion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth , not in external rituals that signified nothing of themselves , but something by institution . others by [ the body of christ ] here , understand the christian church : in which sense the word is us'd by s. paul to the corinthians ; and in this very place it means so if the words be read as some greek copies doe , that is , with conjunction and reference to the next verse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. let no man make a gain of you who are the body of christ. however that s. paul affirms the customs of the pythagoreans in abstinence from flesh and wine ; and of the jews in their feasts and sabbaths to be no fit matters in which men are to be judg'd , that is , for the not observing of which they are to be condemned , but to be shadows and umbrages , not substantial parts of religion , is evident by the antithesis however it be understood : but in order to other purposes i observed here that he does not mean they are types and figures ; for the pythagorean vanities did never pretend to this , but they and the other too are but shadows , empty and unprofitable in respect of the religion which christ brought into the world . they were ineffective and insignificative ; but onely present entertainments of their obedience , and divertisements and fixings of their thoughts apt to wander to the gentile customes ; but nothing of natural religion . now although the primitive christians did also meet publikely upon the jewish sabbaths , yet that they did it not by vertue of the fourth commandement appears because they affirm'd it to be ceremonial and no part of the moral law , as is to be seen in irenaeus , tertullian , origen , s. cyprian and others before quoted : numb . . and in the councel of laodicea the observation of the jewish sabbath which till that time had continued amongst christians was expressly forbidden : non oportet christianos judaizare & in sabbato vacare , sed operari eos in eadem die , dominicam praeponendo eidem diei . si hoc eis placet , vacent tanquam christiani , quòd si inventi fuerint judaizare , anathema sint . christians must not keep the rest of the sabbath , but work upon that day , preferring the lords day before it . if they will rest on that day let them rest as christians ; but if they rest as jews let them be accursed : that is , if they will keep the day holy , let them sanctifie it as christians should sanctifie their day , that is , onely with such a rest as ministers to the opportunities of religion , not so as to make the rest to be the religion of the day . the jewish sabbath being abrogated ; the christian liberty like the sun after the dispersion of the clouds appear'd in its full splendor ; and then the divisions of dayes ceas'd , and one day was not more holy then another , as s. paul disputes in his epistle to the galatians , and from him s. hierom ; and when s. paul reprov'd the corinthians for going to law before the unbeleevers , who kept their court-dayes upon the first day of the week , he would not have omitted to reprove them by so great and weighty a circumstance as the prophaning the lords day ; in case it had been then a holy day , either of divine or apostolical institution : for when afterward it grew into an ecclesiastical law , and either by law or custome was observed together with the jewish sabbath , constantine made a favourable edict that the christians should not be impleaded on those two festivals . of which i onely make use to this purpose , that among the gentiles these were law-daies ; and therefore the corinthians must needs have been prophaners of that day by their law-suits , and therefore have been upon that account obnoxious to the apostolical rod ; if the day had then in any sense of authority been esteemed holy . but although there was no holiness in any day ; yet they thought it fit to remember the great blessings of god which were done upon certain dayes . an action cannot be separated from time ; it must be done some day or other , and most properly upon the anniversary , or the monethly , or weekly minds , but yet this they did with so great indifferency of observation , that it cannot look less then that there was a providence in it . for although all the christian church that kept the sunday festival , did it and profess'd to doe it in remembrance of the resurrection of our lord , yet that the day of its memory was not more holy then any day , and was not of necessary observation ; it appears by the easterne churches and all the disciples of s. john who kept the feast of the resurrection of our lord , i mean the anniversary , the great , the prime feast , and that which was the measure of all the rest , not upon that day of the week on which christ did rise , but one the day of the full moon , when ever it should happen . now this must needs be a demonstration , that the day of the resurrection was not holy by divine or apostolical institution : the memory of the blessing was to be eternal ; and though the returning day was the fittest circumstance , yet that was without obligation ; for if the principal was mutable , then the less principal could not be fix'd , and this was well observed by s. austin ; hoc in iis culpat apostolus , & in omnibus qui serviunt creaturae potius quàm creatori . nam nos quoque & dominicam diem & pascha solenniter celebramus ; sed quia intelligimus quò pertineant , non tempora observamus , sed quae illis significantur temporibus . he first esteemed it to be a serving the creature more then the creator to observe any day as of divine institution ; but then if it be objected that we also observe the lords day and the feast of easter ; he answers , it is not the day we keep , but we remember the things done upon that day . for the day is indifferent , and hath no obligation . god himself declar'd his dislike of the religion or difference of daies , by an evangelical prophet : and what god the father did then sufficiently declare , his holy son finished upon the cross ; and his apostles published in their sermons : onely such dayes are better circumstanc'd , but not better daies . the same is affirm'd by s. hierome upon the fourth chapter the galatians . but now that we are under no divine law or apostolical canon , concerning the lords day ; we may with the more safety inquire concerning the religion with which it was accidentally invested . s. cyprian and s. austin suppose that because circumcision was commanded to be on the eighth day , it did typically represent the lords day , which is the eighth from the creation : the councel of foro-julium saith , that isaiah prophecyed of this day ; and that the jewish sabbath was the type of this day , was the doctrine of the fathers in the councel of matiscon . this is the day which the lord hath made ; said the psalmist , as he is expounded by arnobius and divers other : exultemus & laetemur in eo , qui à lumìne vero nostras tenebras fugaturus illuxit ; nos ergo constituamus diem dominicam in frequentationibus usque ad cornua altaris . let us rejoice and be glad in it , because the sun of righteousness dispersing the clouds of darkness hath on this day shin'd upon us : let us therefore keep the lords day in solemn assemblies even unto the hornes of the altar . upon this day christ finish'd the work of our redemption which was greater then the cessation from creating the world ; on this day he rose again for our justification , and therefore this is called by s. ignatius the queen of daies ; upon this day christ twice appear'd to his apostles after the resurrection ; upon this day s. paul appointed the collection for the poor , and consequently enjoin'd or suppos'd the assemblies to be upon this day : upon this day the holy ghost descended upon the apostles ; and on this day s. peter preach'd that operative sermon which won three thousand souls to the religion : on this day s. john was in extasie and saw strange revelations : so that it is true what justin martyr said , our b. lord himself changed this day ; that is , by annulling the sabbath and by his resurrection and excellent appearances and illustrations upon that day ; not by precept , but by indigitation and remarking that day by signal actions and an heap of blessings ; so that it is no wonder that s. cyprian and s. leo , s. ignatius and s. austin , the councels of laodicea , matiscon and foro-julium , of palestine and paris speak so much of the advantages and prerogatives of this day , the celebration of which was so early in the christian church that it was , though without necessary obligation , or a law , observed in all ages and in all churches . it is true that socrates said ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it was the purpose of the apostles to make no laws concerning festival dayes : but it is also very probable what one said ; that it descends from apostolical institution , servatâ tamen libertate christianâ , that is , the apostles did upon the lords day often meet , break bread , and celebrate the memory of christ ; and by their practice recommended the day as the most fitted for their synaxes or conventions ; but they made no law , imposed no necessity , but left the church to her christian liberty , and yet ( that i may use the words of the fathers in the councel of matiscon ) justum est ut hanc diem celebremus per quam facti sumus quod non fuimus , it is fit we celebrate this day because of the blessing of the resurrection happening on this day by which we became that which before we were not . quest. and now if it be inquired how we are to celebrate this day ? i answer ; that we are sufficiently instructed by those words of the laodicean councel ; vacent tanquam christiani : there is a certain rule and measure by which christians keep their festivals . the jewish manner was a perfect rest : the christian manner is an excellent religion and devotion ; but no rest excepting such a rest as ministers to religion : abstinence from such works , which if we attend to , we cannot attend to the religion that is commanded , is essentially necessary , when the keeping of the day religiously and solemnly becomes necessary . there are also some corporal works which are proper celebrations of the day , or permitted in all religions upon their festivals : such as are acts of publike or private benefit : works of necessity , little things , and unavoidable ; which are sometimes express'd in this verse , parva , necessarium , res publica , res pia fratri . among the old romans in their most solemn festivals some things were specially permitted , quippe etiam fest is quaedam exercere diebus fas & jura sinunt : rivos deducere nulla religio vetuit , segeti praetendere sepem , insidias avibus molirì , incendere vepres , balantúmque gregem fluvio mersare salubri . it was lawful to turn the water lest it might do mischief , or that it might doe good ; to stop a gap in a hedge , to prevent a trespass , to lay snares for birds , to water the cattel , to burne weeds : and no religion forbids things of this nature . but besides the laws and practices of heathens in the natural religion and observation of festivals ; we may be instructed by the same religion amongst the jews and christians : reading and meditating the law was the relgion of the jews upon their feasts and sabbaths : moses of old hath them that preach him in every city being read in the synagogues every sabbath day ; said s. james . they met 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as philo calls their synagogues , and they heard moses and the prophets read and expounded : there they did all the actions of natural religion ; there they taught piety and holiness , justice and government , oeconomical and political affairs ; and the measures of things good and bad and indifferent ; and though in their synagogues the exposition and meditation of the law was their principal imployment ; yet in their tabernacle and in their temple which were their places of worship , they offer'd sacrifice and sang hymnes and praises and glorifications of god. this was the duty and the religion of their sabbath ; not as it was a special separate feast ; but because this was the imployment fitted for all spiritual and religious feasts whatsoever . sancta dies oritur , linguísque animíaque favete , hoc dicenda bono sunt bona verba die . all holy dayes are dayes design'd for holy offices , for the celebration of the divine name and the divine attributes ; for charitable and holy discourses . that rest which god superadded , being onely commemorative of their deliverance from the egyptian servitude , was not moral , nor perpetual ; it could be dispensed with at the command of a prophet ; it was dispens'd with at the command of joshuah , it was broken at the siege of jericho , it alwaies yeelded when it clash'd with the duty of any other commandement ; it was not observ'd by the priests in the temple , nor in the stalls by the herds-man , nor in the house by the major domo ; but they did lead the oxe to water , and circumcis'd a son ; that is , it yeelded to charity and to religion , not onely to a moral duty but to a ceremonial ; and therefore could not oblige us : but that which remain'd was imitable , the natural religion which was us'd upon the jewish festivals was fit also for the holy dayes of christians . and this also plainly was the practice of the christians , and bound upon them by the command of their superiors . . it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as s. ignatius expressly affirmes ; the rest of the body is no essential duty of the christian festivals : that was a judaical rite ; but the christian is bound to labour , even upon that day ; saies that holy martyr : for then there had been no positive inhibition . and the primitive christians did all manner of works upon the lords day ; even in the times of persecution when they are the strict est observers of all the divine commandements : but in this they knew there was none : and therefore when constantine the emperor had made an edict against working upon the lords day ; yet the excepts and still permitted all agriculture or labours of the husbandman whatsoever : for god regardeth not outward cessation from works more upon one day then another , as s. epiphanius disputes well against the ebionites and manichees . thus far was well enough when the question was concerning the sense and extent of a divine commandement ; labour is a natural duty , but to sit still or not to labour upon a whole day is no whereby god bound upon christians . . it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the same father : the meditation and exercise of the word of god , and admiring the works of god , that was the work of christian festivals : and that they might attend this , they were commanded to abstain from servile works more or less , these or others respectively in several times and places . this we find in justin martyr speaking of the christian sabbath and synaxes ; the citizens and countrymen are assembled together , and first are read the scriptures of the prophets and apostles ; then the priest or president makes a sermon or exhortation to them to practice what they heard read , then all goe to prayers , after this they receive the holy eucharist , then they give almes to the poor . this is the manner of the christian festivity . now what cessation from the secular workes is necessary in order to the actions of religion ; all that we may suppose to be accidentally the duty also of the day . to this purpose is that saying of s. gregory ; dominico die á labore terreno cessandum est , atque omni modo orationibus insistendum , ut si quid negligentiae per sex dies agitur per diem resurrectionis dominicae precibus expietur . on the lords day we must cease from worldly labour , and by all means persevere in prayer : that whatsoever in the six dayes was done amiss may be expiated by the prayers of the seventh , the day of the lords rerection . in the synod at tours in france ; the religion of this day was also strictly injoin'd . oportet christianos in laude dei & gratiarum actione usque ad vesperam perseverare . christians must persevere in praising god and giving thanks to his holy name untill the evening : that is , untill the evening song be finished , for then the ecclesiastical solemnity is over : they who were tied to this long office , could less be permitted to doe any secular business , and according as the piety of the church increased , so the prohibitions of labour were the more strict ; for that which was wholly relative must increase and diminish according to the diminution or inlargement of the correspondent . constantine forbad all labour but the labours of husbandry : but affirmes the lords day to be the fittest for dressing or setting of vines , and sowing corne. leo and anthemius emperors forbad all publick pleasures , vexatious suites or actions , arrests , and law-daies , appearances in courts , advocations and legal solemnities on the lords day . the third councel of orleans permitted waggons , and horses and oxen to travel upon sundaies , but forbad all husbandry that the men might come to church . in an old synod held at oxford i find that on the lords day conceduntur opera carrucarum & agriculturae ; and i find the like in an old injunction of queen elisabeth , corn may be carried on sundaies when the harvest is unseasonable and hazardous . in these things there was variety ; sometimes more sometimes less was permitted . sometimes fairs and markets , sometimes none : in which that which we are to rely upon is this ; . that because it was a day of religion ; onely such things were to be attended to , which did not hinder that solemnity which was the publick religion of the day . . nothing at all to be admitted which was directly an enemy to religion , or no friend . of the first i have already produc'd sufficient witness . of the second there is the less doubt , not onely because natural reason does abhorre all irreligious actions especially upon a day of religion ; but because all the pious men and law givers of the christian church have made complaints and restraints respectively of all criminal or scandalous actions upon that day . witness s. ignatius in his epistle to the magnesians , tertullian apolog . c. . s. gregory in his epistle to augustin arch-bishop of canturbury ; and s. augustin bishop of hippo , in his epistle to aurelius ; the canon of the councel of toledo , the edict of leo and anthemius , all which complain of and forbid the evil usages of the prophaner men who spend the lords day , which by the church of god and in imitation of god himself and in celebration of the greatest mystery of our redemption was appointed for the solemn service of god , in riotous eating and immoderate drinkings , vain feastings , and wanton dancings , enterludes and songs , as if they intended to verifie the scoff of rutilius , septima quaeque dies turpi damnata veterno , ut delassati turpis imago dei. and that the rest of the day did represent god to have been weary , but therefore was designed for wine and the licentiousness of his servants . . the rest of the day was so wholly for the ends of religion , so meerly relative to the publick services of the church , so nothing of the proper and absolute duty of the day , that the fathers of the church affirme it to be better to work then upon that day to be idle and do nothing . so s. austin expressly ; meliùs faceret … . in agro suo aliquid utile quam si in agro otiosus existeret : & meliùs faeminae eorum die sabbati lanam facerent quàm quae totâ die in neomeniis suis publicè saltarent . to doe something that is profitable in the field is better then to sit there idle , and to spin is beter then to dance . . in those places where the offices of the church are not expensive of the whole day , it is lawful to doe ( upon just cause ) any work that is not forbidden by our superiors , or scandalous to our brethren ; in those portions of the day which are unimployed : and to deny this is called perverseness and contrary to faith , cap. perven . de consecr . dist . . quidam perversi spiritûs homines pravainter vos aliqua , & sanctae fidei adversa seminarunt , ità ut die sabbati aliquid operari prohiberent . they that forbid all manner of work as unlawful by divine law upon the sabbath are praedicatores antichristi , preachers of antichrist : for he when he comes ( saies s. gregory ) diem sabbathi atque dominicum ab omni faciet opere custodiri : shall forbid all working upon the sabbath and the lords day . . the lords day being set apart by the church for religion ought to be so imployed as the laws of the church enjoin ; and no otherwise ; and although it were an act of piety ( not onely to attend to publick offices , but even ) to attend to especial and more frequent private devotions on that day then others , yet this is without all obligation from the church ; concerning whose intention to oblige we can no waies presume but by her words and laws when she hath declar'd her self . . the question concerning particular works , or permitted recreations is wholly useless and trifling : for quod lege prohibitoriâ vetitum non est , permissum intelligitur , saies the law : all that is permitted which in the negative precept is not forbidden : but as for some persons to give themselves great liberties of sport on that day is neither pious nor prudent ; so to deny some to others is neither just nor charitable . the plowman sits still in the church and the priest labours ; and the wearied man is permitted to his refreshment , and others not permitted because they need it not ; and there is no violation of any commandement of god , even when there is a prophanation of the day indulged upon pious and worthy considerations . i end this with the words of gerson : quilibet eo die abstineat ab omni labore aut mercatione aut alio quovis laborioso opere secundum ritum & consuetudinem patriae , quam consuetudinem praelatus spiritualis illius loci cognoscens non prohibet ; quòd si aliqua super tali consuetudine dubietas occurrat , consulat superiores : upon the lords day we are to abstain from all merchandizes or other laborious work according to the custome and law of the country : provided that the bishop knowing of any such custome doe not condemne it : and if there be any doubt concerning it , let him inquire of his superiors . in all these cases , custome and the lawes , the analogy of the commandement , and the designes of piety , christian liberty , and christian charity are the best measures of determination . i have now done with the two great exceptions which are in the decalogue , and are not parts of the moral law . all the rest are natural precepts of eternal obligation ; and are now also made christian by being repeated and renewed by christ , and not onely left in their prime , natural necessity , but as they are expounded into new instances of duty , so they put on new degrees of obligation . as a supplement to this rule , and in explication of many emergent questions concerning the matter of the divine laws , and their respective obligations , it will be useful to enumerate the signs and characteristicks by which we can without error discerne which precepts are moral , and which are not : for this is a good and a general instrument and rule of conscience and useful in many particulars . the measures of difference to discerne between moral precepts and precepts not moral in the all laws of god. . all moral laws are such whose prime and immediate measures are natural reason : but of precepts not moral the reasons may be oeconomical or political , some emergency of state or accident , a reason that passes away or that is introduc'd by a special blessing or a special caution , a personal danger , or the accidents of conversation . that we should obey our parents is a moral law . this we know , because for this we naturally and by our very creation , and without a tutour have many reasons , and see great necessities and find abundant usefulness . for whoever is in need cannot be releeved but upon such conditions as they who are to releeve them will impose upon them : love and obedience are but gratitude and necessity ; because all children are imperfect and helpless persons ; living upon the love and care of parents and nurses : they derive their natures and their birth , their education and maintenance from them , that is , they owe to them all that for which any man can be obeyed and loved ; they have on them all the marks and endearments of love and fear ; they are in respect of their children useful and powerful , better in themselves , and beneficial to their descendants ; and therefore the regal power is founded upon the paternal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and unless where god did speak by express voice , he never did speak more plainly , or give power to one man over another so plainly as to parents over their children ; their power is the fountain of all other , and the measure of all other ; it hath in it the end and usefulness of all government , it hath love and it hath caution , it is for the good of the subjects ; and though it keeps the honour in it self yet the advantage ever passeth on to others : and then if we consider that children are a part of their parents , that the parents are bless'd and curs'd in them , that there is in them toward their children a natural affection , that the little image of immortality in which men desir'd to last for ever is supplied to them by succession , which preserves their name and memory ; that parents are more wise , and more powerful , and before in time , and useful in all regards ; that children cannot at first understand , nor doe , nor speak ; that therefore naturally they must be in the possession of them that can ; that no man will quit his interest without just reason ; and these reasons of subjection being prime and natural , and some of them lasting , and all of them leaving an obligation and indearment behind them , they cannot pass away without leaving indelible impressions ; it must necessarily and naturally follow that children must pay to their parents the duties of love and obedience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the voice of nature : he that honours his parents is dear to god. * now when there is so much prime and natural reason : or if there be but any one that is so , which by nature we are taught , it is gods mark upon an eternal precept : and whatsoever god hath commanded that is naturally reasonable , that is , if it be naturally known , or if it be a reason that is not relative to t●mes and persons , a reason that will not pass away with the changes of the world ; a reason that injoines a thing that is perfective of our nature , and which cannot be supplyed by something else ; all that is to be confessed to be a part of the moral law . but on the other side if we take the instances of circumcision , and enquire whether this can be an eternal law ; besides the waies of discovering this by the lines and measures of revelation , we can also tell by the causes of its injunction : it was appointed as a mark of a family , a separation of a people from other nations , the seal of a temporary covenant , a violence to nature , not naturally apt to signifie or to effect any thing beyond the wound made by the sharp stone , a rite for which no natural reason can be given ; and therefore it was never written in our hearts , but given in tables that could perish . . that of which no reason can be given is not a moral precept . because all moral laws being also natural are perfective of humane nature , and are compliances with our natural needs , and with our natural and measur'd appetites ; they are such in which all mankind feels a benefit ; and where he sees his way ; they are and have been found out by the heathen , drawn into their digests of laws ; and there was never any law pretended to be moral , but they that did pretend it , offer'd at a reason for it , deriv'd from the fountains of nature . for every moral law being natural ; either it must be naturally consonant to the understanding , or onely to the natural desires : if to the understanding ; then there is a discernible reason ; if onely to the desires ; then the measure might be this , that whatsoever we naturally desire shall become a natural duty ; which if it could be admitted , would inferre all the mischiefs and disorders of the world . upon this account all sacraments and sacramentals are excluded from being moral laws because they depending wholly upon divine institution , whose reasons are very often secret and unrevealed , we can neither naturally know , nor naturally consent to them , and therefore can stand bound to them no longer then to the expiration of that period for which they were invented . . the consequents of natural reason are no indications of a moral commandement . for moral laws are few , and founded upon prime reason , such as appears so to all discerning persons ; but when once men begin to argue , and that their art or observation is also to be relyed upon ; it is so often deceived and alwaies so fallible , that gods wisedome and goodness would never put our eternal interest upon the disputations of men . it is said by some men to be of the law of nature that spiritual persons should be exempt from secular jurisdiction ; but because they inferre this from some proportions of nature , the natural distinction of spiritual and temporal , by two or three remote and uncertain consequences , it is to be despised ; though we had not . so many precedents in the old testament to the contrary , and . the example of our blessed lord , who being the head of all spiritual power was yet subject to the civil magistrate ; and . the express words of s. paul speaking of the secular magistrate ; and commanding every soul to be subject to them ; that is , priests and monks , apostles and evangelists and prophets ( as s. chrysostome thence argues , ) and all this . besides the notoriety of the thing it self ; spirituality being a capacity superadded to persons , who by a former that is a natural duty are subordinate to secular superiours . but besides all this ; if the deduction of consequents shall be the measure of moral duties , then the wittiest disputant shall be the lawgiver , and logick will be the legislative ; and there will be no term or end of multiplication of laws : for since all truth depends upon the prime and eternal truth , and can be deriv'd from thence and return thither again , all actions whatsoever that can be in any sense good or useful will be in all senses necessary and matter of duty . there is a chain of truths , and every thing follows from every thing if we could find it out : but that cannot be the measure of laws ; for besides that a thing is reasonable , there must be a divine commandement ; and if a good reason alone is not sufficient to make a moral law , a bad one is not sufficient to declare it . that all who are oblig'd by a law should at least by interpretation consent to it , is said by many to be of the law of nature ; yet this is so far from being a moral commandement , that in some very great communities of men , the clergy who are not the ignoblest part of the people have no vote in making laws , nor power to chuse their representatives . indeed it is very reasonable and full of equity that all states of men who are fit to choose for others , should at least be admitted to choose for themselves ; yet because this relies not upon any prime natural reason that necessarily infers it ; but is to be trusted to two or three consequences and deductions , men have leave to use their power , and may choose whether they will in this thing use the absolute power of a prince , or the more compliant poster of a father . this is better , but that is not evidently against a moral commandement . . a law that invades the right of nature is not alwaies the breach of a moral commandement : by the law of nature no man is bound to accuse himself , but because it is not against the law of nature if he does , and onely against a privilege or right of nature , . the complicated necessities of men , . the imperfection of humane notices , . and the violence of suspition , . and the dangers of a third person , . or the interest of the republick , . or the concernes of a prince may make it reasonable that a man be ask'd concerning himself ; and tyed to give right answers . a natural right is no indication of a moral law . but of this i have already spoken upon another occasion . every consonancy to natural reason is not the sufficient proof of a moral law : for as we say in natural philosophy ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things natural and things according to nature are not all one : it is according to nature that they who have the yellow jaundies should look of a yellow colour : but this is not a natural affection , but praeternatural all the way : so it is in moral instances , it is consonant to nature that we should not boile a kid in her mothers milk , but this makes no moral law , for it is not against a natural law if we doe . * there are some little rationalities and proportions and correspondencies of nature which are well and decent and pretty , but are not great enough to establish a commandement , or to become the measure of eternal life and death . nothing less then the value of a man , or the concernment of a man is the subject of moral laws , and god having given to a man reason to live justly and usefully , soberly and religiously , having made these reasonable and matters of conscience by a prime inscription , hath by such prime reasons relating to god or man bound upon us all moral laws . man onely is capable of laws , and therefore to man onely under god can moral laws be relative . . when god gives a law and addes a reason for it ; it is not alwaies the sign fication of a moral law though the reason be in it self eternal , unless the reason it self be proper , relating to the nature of the thing , and not matter of empire . for example , when god commanded the people of israel to give the first born to him or to redeem it , he addes this reason , i am the lord : now although this reason be eternal , yet it is not a proper reason for this ; but a reason by which he does or might injoin all commandements : and it is also matter of empire and dominion , by which he can remonstrate his absolute supreme legislative power , which is reason sufficient for our obedience , but yet it is extrinsecal to the nature of the precept , and therefore upon this account it cannot be called moral , whose reason is alwaies natural , proper and immediate . but yet even this very reason although it is a matter of empire , yet when it is put to a commandement as a proper reason and refers to the matter of the law , it is certain token of morality : for thus this is the preface or thereason affixed to the first commandement ; and something like it is in the second : for here when god saies , i am the lord ; it is a proper , natural , essential reason inferring that therefore we must have no other gods , nor to any other thing that is not god give divine honour . . when god in the old testament did threaten the heathens or punish them for any fact , it was not a sufficient argument to conclude that fact to be done against a moral commandement ; unless other things also concurred to the demonstration . this i made to appear in the instance of some marriages : and it relies upon this reason ; because the nations were oblig'd by the precepts of noah , all the instances or particulars of which were not eternal in their obligation . . all the instances or pursuances of a moral law , are not as moral or necessary as their fountain ; but that moral law is onely to be instanc'd in those great lines of duty , which are nam'd or apparently design'd in the letter or analogy of the law . that those who minister at the altar should be partakers of the altar is a moral law , and a part of natural and essential justice and religion : in pursuance of this , the priests did eat of the sacrifice ; and were maintain'd by tithes and offerings ; and thus this moral law amongst them was instanc'd and obeyed : but though these were the waies in which the jews did obey a moral law ; yet these instances are not moral and eternal ; because the commandement can be performed without them : and though the oxe be muzled when he treads out the corne , yet if he eats his fill before and after his work there is no breach of the commandement . thus also it is commanded that we should rise up to the grey head ; which is a pursuance of the fifth commandement , but yet this expression of reverence to old men , is neither necessary at all times nor yet to be done by all persons : another expression may doe all the duty that is intended , and he that with civil circumstances gives an almes to an old beggar hath done more regard to him then he that gives him a complement : for although moral commandements are sometimes signified with the investiture of circumstances or particular instances , yet because great reason is their measure , prime , natural , essential and concreated reason , it is easie to make the separation . . the strong , violent and firme persuasions of conscience in single persons , or in some communities of men is not a sufficient indication of a moral law . the weak brother of whom s. paul speaks durst not eat flesh , but thought it an impiety next to unpardonable , but he was abused : and there are at this day some persons , some thousands of persons against whose conscience it is to dresse meat upon the lords day , or to use an innocent permitted recreation : now when such an opinion makes a sect , and this sect gets firme confidents and zealous defenders , in a little time it will dwell upon the conscience as if it were a native there , whereas it is but a pitiful inmate and ought to be turned out of doors . . the consonant practices of heathens in a matter not expressly commanded by god to them , is no argument that what they did in that instance was by the light of nature , or a duty of a moral commandement . the heathens paid tithes to hercules , they kept the seventh day sacred , they forbad their holy persons to make second marriages ; but it will be too great an easiness upon this account to suppose these to be matter of essential duty : not onely because ( as tertullian observes ) the devil was willing to imitate the serity or customes and rites of gods church , to make his own assemblies the more venerable , symbolical , alluring and persuasive ; but because the nations to whom god commanded tithes , sabbaths and the like , had entercourse with many others , and were famous in the world by blessing and miracles , by the laws and oracles of god , by excelent government and the best learnings : the phoenicians conveyed many hebrew customs into greece and some learned persons went to school in palestine and taught their own nation some mysteriousnesses which themselves learnd under the jewish doctours : and when the judaizing christians did pertinaciously retain circumcision ; they might upon this ground have pretended it to be consonant to the law of nature ; because even the gentiles , the egyptians , the arabians , all the nations that descended from ishmael and esau , and divers other nations their neighbours did use it . but , consent is no argument , when it is nothing but imitation . . the appendant penalty of temporal death imposed by god almighty upon the breakers of a law , does not prove that law to be of eternal obligation . i instance in the gathering sticks upon the sabbath , the omitting circumcision , the approaching a wife in diebus pollutionis ; all which were made sacred by the greatest penalty , but yet had not the greatest obligation , they were not moral . . when two laws are in conflict and contest and call for an impossible obedience , one must yeeld to the other ; but that which must yeeld is not moral and eternal . the observation of the sabbath , and doing acts of charity did often enterfere in the actions and occurrences of our blessed saviours life ; but the sabbath was alwaies made to yeeld to charity . thus sacrifice and mercy , the outward work and the inward , the letter and the spirit doe often make contrary pretensions ; but sacrifice , and the outward work , and the letter are to yeeld and to comply , and therefore are but the expressions or instances , or significations of a moral duty ; but of themselves have no morality . this holds in all instances and hath no exception . . by the not considering of these measures a great part of mankind have been deceiv'd ; but they could onely be secured by the first ; which because it is also possible to be mistaken in the application , by reason of the miscarriages and confidence of some men ; therefore the last resort of all moral laws is to the scriptures of the new testament ; in which whatsoever is commanded to all mankind is either moral in its nature or is so by adoption ; which last clause i put in , by reason of the sacraments , and some glorious appendages of morality , and heroical acts of charity commanded by christ : the observation of which although it be not moral , or of prime natural necessity , yet because they are commanded by christ whose law is to oblige us as long as the sun and moon endures : to us christians and to all to whom the notice of them does arrive , it is all one in respect of our duty , and hath no real difference in the event of things . but if from the old testament men will ( as it is very often attempted in several instances ) endeavour to describe the measures of moral laws , the former cautions are of necessary observation . rule . there is no state of men or things but is to be guided by the proportion of some rule or precept in the christian law . that is , where there is no law to restrain us , we may doe what we please ; but where we are tyed up to rules and measures , we have no lawgiver or fountain of religion but god , who in these last daies hath spoken to us onely by his son , who as he is supreme in all things , so he is every way allsufficient , and as by him onely we can be sav'd , so by him onely and by his spirit we must be govern'd . to this purpose we beleeve that he hath taught us all his fathers will : he is the author and finisher of our faith ; and therefore to him and to an obedience to him we must bring our understanding : we pray that his will may be done here as it is in heaven ; and therefore he is perfectly to rule our wills here , for we are sure he does rule all above : we have no lawgiver but him , no rule but his will ; no revelation of his will but in his word : and besides this we have no certain place where we can set our foot . the laws of the jews were either for them and their proselytes alone , or were adopted into the christian code ; right reason gives measures of things , but of it self makes no laws unless it be conducted by a competent authority ; the prophets were either expounders of moses law , or preachers evangelical ; that is either they call'd to obedience in things not moral , or if they did , they onely spake the sermons of the gospel ; and whatsoever was excellent in all the world was but a derivation from the wisedome of the eternal father ; and all this was united into a systeme of holy precepts at the appearing of the eternal son : and since there is no name under heaven by which we can be saved but onely the name of jesus , and he saves us not onely by procuring pardon for them , but by turning us from our iniquities , by efforming us anew , by reforming whatsoever was amiss in manners and persuasion , by conforming us to the similitude of the holiness and perfections of god , and bring us to glory by the waies and methods of grace , that is , never leaves us till our graces are perfect and even with eternal felicities , it follows that we must goe to him , that he must teach us and guide us , that he must governe us and persuade us , that his laws must be our measures , his wisedome must be our star , his promises our aimes , and we may as well say there can be two principles as that besides him there can be any eternal and supreme lawgiver . one is more then all the numbers of the world . and if we look into the nature of his lawes we shall handle this truth as the people on mount sinai did see thunder : all excellencies have as perfect unity as any one hath ; and there can be but one justice , and it is the same grace of mercy which dwells in the bowels of all the good men and women in the world , and of temperance there can be but one general measure , and unchastity is a certain prevarication of one excellency that is known to all the world ; and as for religion since there is but one god , and he is to be worshipped as himself pleas'd , and to convey his blessings to us by what mediator and by what instruments himself shall elect ; there can be in these things no variety , unless there be a plain deficiency in the means of the divine appointment . all the duty of mankind is in religion , justice and sobriety ; and in all these things god by jesus christ hath given us many laws , and besides them he hath given us no other , we have but one lord , and therefore but one lawgiver and measure of justice : we have but one faith , and therefore but one religion ; we have but one baptisme , or solemnity of renunciation of the flesh , the world and the devil , and therefore but one rule for our comportment ; one measure of sobriety according to the unity of our nature , which being made after the image of god , is one as god is one . if therefore our blessed lord be a perfect lawgiver , his law alone must be the measure of our duty and obedience ; but if he be not a perfect lawgiver , whither shall we goe to understand the will of god ? master whither shall we goe ? for thou hast the words of eternal life , said s. peter ; there 's the question and the answer too , and they together make the argument a demonstration . for if we can obtain eternal life by the words of christ , then they contain in them the whole will of god ; for he that fails in one is imperfect and loses all : and therefore in the words of christ there is a perfect provision for an intire obedience , because they are a sufficient way to life eternal . the effect of this consideration is ; that all the measures of good and evil must be taken by the evangelical lines : nothing is to be condemn'd which christ permits , and nothing is to be permitted which he condemnes . for this is the great prerogative and perfection of christs law above that of moses ; some things by moses were permitted for necessity , and because of the hardness of their hearts , thus divorces and polygamy became legally innocent , because a perfect law was too hard for that people , and like a yoke upon a young oxe would have galled them , not subdued them ; and if he had strain'd too hard , the silver cords of discipline would have been first broken and then despised . but when christ came he gave perfect laws , and more perfect graces ; he made the capacities of his obedience larger , and fitted the law and the subject by even and natural and gracious proportions ; and permitted nothing which his father lov'd not ; and now every plant that god hath not planted must be rooted up : and therefore this law must needs be absolute , and alone , and unalterable , and perfect , and for ever : and this appears infinitely upon this account ; that although our nature is such that it will alwaies be growing in this world towards perfection , and therefore that it is imperfect , and our obedience will be imperfect : yet even this christ does not allow or positively permit ; but commands us to be perfect , that is , to goe on towards it , to allow nothing to our selves either of crime or of suspicion , to be perfect in our desires , to be restless in our endeavours , to be assiduous in our prayers , never to think we have comprehended , never to say it is enough : and if our blessed master does not allow of any imperfection of degrees ▪ but thrusts the most imperfect forwards to perfection it must be certain that in his provisions and his laws there can be no imperfection , but he hath taken care for all things on which eternity depends , and in which god is to be glorified and obeyed . and therefore in no case can it be allowed to any man , or to any company of men to doe any thing which is not there permitted . quest. upon the account of this rule it is to be inquired whether it can be lawful for a prince or republick to permit any thing for the publick necessities of the people which is forbidden by the laws of jesus christ. to this i answer a distinction : that if the question be whether in any cases there may be actual impunity ; there is no peradventure but there may , for sometimes it is necessary , as when a multitude sins , for then the remedy is much worse then the disease , and to cut off all would effect , ut nemo sit quem peccasse poeniteat ; there would be justice without discipline , and government without subjects , and a cure without remedy : and therefore it is that princes in the mutinies of armies or in the rebellion of their people use to cut off the heads of offenders , or decimate the legions , as cesar and germanicus did : but if it be part of the people though a considerable part , and the action highly criminal , we find great examples that executions have been done by subjects , by the innocent part , and then all the offenders suffer'd : thus it happened in the mutiny of caecina's legions and their defection to the ubii ; the innocent part cut off all the rebels : and thus it was commanded by moses who punished all them who worshipped the golden calf by the sword of the levites , he set every mans hand against his brother , and none of the criminals did escape . but sometimes it is impossible to punish all ; and very often the evil would be more then the good . for in all penal laws and inflictions although there be much of vindictive justice , yet this justice is but a handmaid to government and correction . when revenge is not also discipline , then it is no government , unless tyranny be the name of it . so that in such cases , it may be lawful to spare some who need it indeed but deserve it not . but if by impunity be meant a legal impunity ; it must either mean that a law shall warrant the action , or that it shall before hand promise indemnity : if it warrant the action , which the evangelical law hath forbidden , it is like the laws of omri , it is statutum non bonum , and erects a government against the law of christ : if it condemnes the action but promises indemnity , it disparages it self , and confesses its own weakness : but as the first can never be lawful ; so neither can the second ever be made so but with these cautions . cautions to be observed in civil permissions of an unlawful act or state : . that the thing so permitted , be in the present constitution of affairs necessary ; and yet will not be without the evil appendage . thus it is necessary that in all communities of men there be borrowing and lending ; but if it cannot be without usury , the commonwealth might promise not to punish it ; though of it self it were uncharitable and consequently unlawful . for it is either lawful ; or else it is unlawful for being against justice or or against charity . if it be against justice , the common-wealth , by permitting it , makes it just : for as it is in the oeconomy of the world , the decree of god doth establish the vicissitudes of day and night for ever : but the sun by looking on a point not onely signifies but also makes the little portions of time and divides them into hours ; but men comming with their little arts and instruments make them to be understood , and so become the suns interpreters : so it is in the matter of justice , whose great return and firme establishments are made by god , and some rules given for the great measures of it ; and we from his laws know just and unjust as we understand day and night : but the laws of princes , and the contracts of men like the sun , make the little measures and divide the great proportions into minutes of justice and fair entercourse ; and the divines and lawyers goe yet lower , and they become expounders of those measures , and set up dials and instruments of notice by which we understand the proportion and obligations of the law , and the lines of justice : just and unjust we love or bate respectively by our warrant from god ; and from him also we are taught to make the general lines of it ; as do what you would be done to , restore the pledge , hurt no man , rob not your neighbour of his rights , make no fraudulent contracts , no unjust bargains : but then what are his rights , and what are not , what is fraudulent and what is fair , in what he hath power , in what he hath none , is to be determin'd by the laws of men : so that if a commonwealth permits an usurarious exchange or contract , it is not unjust , because the laws are the particular measures of justice and contracts , and therefore may well promise impunity where she makes innocence ( as to the matter of justice . ) * but if usury be unlawful because it is uncharitable : then when it becomes necessary it is also charitable comparatively ; and as to charity no man by the laws of god is to be compelled ( because it is not charity if it be compelled ; for god accepts not an unwilling giver , and it is not charity but an act of obedience and political duty when by laws men are constrain'd to make levies for the poor ; ) so much less can they be compelled to measures and degrees of charity ; and if to lend upon usury be better then not to lend at all , it is in some sense a charity to doe so : and if it be when it will not be otherwise , there is no question but the prince that allows indemnity , is not to be damnifi'd himself . i instanc'd in this , but in all things else where there is the same reason there is the same conclusion . . impunity may be promised to any thing forbidden by the law of christ , if it be in such cases in which the subject matter is disputable and uncertain whether it be so or no ; then it may . thus it happens in questions of religion , in which it is certain there are many resolutions against the truth of god ; but yet they may be permitted , because when they are probably disputed , no man is fit to punish the error , but he who is certain and can make it appear so to others , that himself is not deceived . . whatsoever is against the law of christ in any instance may not be directly permitted for the obtaining a greater good , but may for the avoiding of a greater evil which is otherwise indeclinable . if a prince be perfectly persuaded that the suffering the doctrine of transubstantiation is against the laws and words of christ it may not be suffered , though the parties interested promise to pay all the gabels of the nation and raise an army to defend it : but if a rebellion cannot otherwise be appeased it is lawful ; not onely upon many other accounts which are appendant to the subject matter , but because when two evils are before me , neither of which is of my procuring , i am innocent if i suffer either , and i am prudent if i choose the least , and i am guilty of no crime because i am but a suffering person : but if i doe it to obtain a greater good , i choose the evil directly , because i am not forc'd to pursue the greater good ; i can be without it ; and although i may chose the least evil because i cannot avoid that or a greater ; yet when the question is , whether i shall permit an evil or lose an advantage , i may escape all evil , at no greater price then by loosing that advantage : so that here is no excuse because there is no necessity ; and in matters of duty , no good can make recompence for doing any evil : but the suffering of a greater evil is highly paid for by the avoiding of a greater . . when any such evil against the laws of christ is permitted , the evil it self must be so reproved , that the forced impunity may not give so much incouragement to the crime as the censure must abate . the reason is , because no evil must be done at any price ; and we must rather lose our life then cause our brother to offend ; and if each man is bound to this , then every man is bound to it . but because impunity is the greatest incouragement to sin , and next to the pleasure or interest of it , is the greatest temptation ; care must be taken that what serves the interest of the republick , may not deceive the interest of soules ; and this being the greatest ought infinitely to be preferred ; and therefore unless something be directly done that may be sufficient security against the probable danger , no interest of the common-wealth is to be serv'd against it ; because none is sufficient to be put in ballance against one soule . . this impunity ( especially if it be in the matter of sobriety ) must not be perpetual , but for a time onely , and must be rescinded at the first opportunity . thus s. austin when he complain'd of the infinite number of ceremonies which loaded the church and made her condition more intolerable then that of the jews under the levitical yoke , addes this withall , that this was no longer to be tolerated then till there was a possibility to reforme . and when s. gregory had sent augustin the monke to convert the saxons , he gave him advice not to presse them at first too passionately to quit their undecent marriages , which by their long customes and the interest of their families they would be too apt to hold too pertinaciously and with inconvenience , but afterwards it would be done . . till the impunity can be taken away , it were an act of prudence and piety , and ( in many cases ) of duty , to discountenance the sin by collateral and indirect punishments : thus the old romans confin'd their lupanaria to the outer part of the city ; it was a summaenium , and their impure women had a name of disgrace , and a yellow veile was their cognisance : and so the jews are us'd in some places : but thus we find that s. paul and the apostles tolerated those christians which from among their own nation gave up their names to christ ; who yet were polygamists , or which was equivalent , had married a second wife their first being living and divorc'd , but although this could not well be avoided , lest they should be vex'd into apostacy , and their judaical hardness of heart was not yet interated sufficiently by the softer and sweeter sermons of the gospel ; but yet to represent their dislike of such marriages which they were forc'd to tolerate they forbad such persons to be taken into their clergy , so punishing such persons by a privation of honour whom they could not punish by a direct infliction of censures , or separation from their wives . . in all such tolerations of evil , the secular interest must be apparently separate and declar'd to stand far off from any thing of the religion ; and the consciences permitted to stand or fall under them , who are to take care of them and answer for them ; the permission by the civil power is not to rescue them from the ecclesiastical rod : for it being a matter of civil interest is not to derive any countenance from religion , so much as accidentally ; for no powers of man can forbid the servants of christ to preach his law , to declare his will , and to get subjects to his kingdome , and to turn sinners from the error of their way : if they doe , they must not be obeyed , but god must , and if they die for it they are well enough . but now against the doctrine of the rule many things may be objected ; for there seem many things and great cases to be for which the laws of the holy jesus have made no provision . i instance in a very great one , that is , the whole state of warre , and all the great cases and incidents of it . for since it is disputable whether christianity allowes of warre , and it is not disputable but very certain that it speaks nothing of it expressly , neither gives any cautions concerning it in particular , it will seem to be a casus omissus in the law . to this there may be many considerations offered . of the measures of warre by christs law . . if it be said that all warre is unlawful , against the analogy and against many express lines of our religion ; it is indeed a short way of answering this difficulty , but will involve the whole christian world in many more ; but of this in the following numbers i shall give accounts . . if it be said that christianity leaves that matter of warre wholly to be conducted by the laws of nature and nations : we shall find that this will intangle the whole inquiry , but we shall never come to any certainty . for if the christian law be ( as i have proved ) a perfect digest of the natural law ; to say the affairs of warre are to be conducted by the laws of nature is not to put them from being determin'd by the christian law , because they are the same ; and if in the law of christ there be no rules of warre , neither can there be any in nature . but besides this , if the laws of nature which concerne warre be not set down in the gospel and writings of the new testament , but that we be sent to look for them in the tables of our own hearts in which some things are disordered by passion , and many more are written there by interest , and some by custome , and others by education , and amongst men these are the authors of contrary inscriptions ; we shall find the law of nature a strange thing by that time we have drawn it from thence onely , and look'd over it to find some rules of war , whose whole being is very much against the excellent and perfective laws of nature . . if it be said that warre is to be conducted by the measures of peace ; we speak what is impossible to be true : for inter arma silent leges , not onely because the sword is licentious and impudent ; but because the cases of peace and warre are wholly different . . if it be said that right reason must be the measures ; i answer , that if right reason could be heard possibly , there would be no warre at all : and since one part begins the warre against , reason it is not likely that he for any reason that can be urg'd shall lose his advantage . but besides this who shall be judge ? whose reason shall rule ? whose arguments shall prevail ? and will he who is minor in causa be minor in praelio , be who hath the worst at the dispute yeeld also in the fight ? and are not the pugnacissimi the fighting men such as will hear and understand the least reason ? . some will have the law of nations to be the measure of warre ; and possibly it might if there were a digest of them , and a compulsory to inforce them ; but there being neither , they are uncertain what they are , and are admitted with variety and by accident , and they shall oblige strangers when the men are conquered ; and subjects by the will of the prince , that is , the measures of warre shall be the edicts of any single general and nothing else . in the midst of these oppositions it will be hard to find something certain : but that which can most be relied upon is this . * that christian religion hath made no particular provisions for the conduct of warre under a proper title , because it hath so comm●nded all the actions of men , hath so ordered the religion , so taken care that men shall be just , and doe no wrong , hath given laws so perfect rules so excellent , threatnings so severe , promises so glorious that there can be nothing wa●ting towards the peace and felicity of mankind , but the wills of men . if men be subjects of christs law , they can never goe to warre with each other ; but when they are out of the state of laws and peace , they fall into the state of warre ; which being contrary to peace , is also without all laws . so that the injurious person is not to inquire how to conduct his warre , for he is gone beyond all law ; into a state of things where laws are of no value : but for the injur'd person he is just so to comport himself as he can ; having one measure of action , and another of defence . for his defence : it is not to be measured by laws , but by privileges : that is , things being gone beyond the laws of nature : he is left to his natural powers and defences ; and is to doe this without any other limit , but that he defend himself and his relatives and drive away the injury . that is , there being no law of god to forbid him to defend himself he is at his liberty which naturally every man hath : hoc & ratio doctis , & necessitas barbaris , & mos gentibus , & feris natura ipsa praescripsit , ut omnem semper vim , quacunque ope possent , à corpore , à capite , à vita sua propulsarent . the learned are taught by reason , the barbarous nations by necessity , the civil by custom , the very beasts also by nature , to defend their head , their body , their life from all injury by all means . for god hath no where forbidden that a man shall be defended , armáque in armatos sumere jura sinunt ; we may put on armour to defend us against an armed malice : he hath indeed forbidden private revenges , because those are intrusted to the laws and publick persons ; but when a single person is injur'd he can defend himself or crave the patronage of princes and the laws ; but when publick interests are violated , when kingdomes and communities of men and princes are injur'd , there is no law to defend them ; and therefore it must be force : for force is the defensative of all laws : and when all laws are injur'd , there can be no way to reduce men to reason , but by making them feele the evils of unreasonableness . if this were not so then all commonwealths were in a worse state of affairs then single persons : for princes are to defend each single person ; and the laws are to secure them ; but if the laws themselves be not defended , no single person can be ; and if they could , much rather should all . whatsoever is absolutely necessary is certainly lawful , and since christ hath no where forbidden kings to defend themselves and their people against violence ; in this case there is no law at all to be considered ; since there is a right of nature which no law of god hath restrained ; and by that right all men are equal ; and therefore if they be not safe from injury it is their own fault or their own unhappiness ; they may if they will , and if they can : and they have no measures in this but that they take care they be defended , and quit from the danger and no more . the jus naturae , the rights and liberties , the equalities and privileges of nature are the warrant of the defence , or rather there needs no warrant , where there is no law at all : but this right of nature is the measure of the defence , we may be defended as much as we need . but then if it be inquired , what is the measure of actions which must be done in the conduct of the defence by the injur'd prince or republick , and how shall they be measur'd if christ in his laws hath made no provisions and describ'd no rules ? i answer , that the measures of action in publick are no other then the measures of the private ; the same rule of justice is to be between princes and between private persons : they also must doe as they would be done to ; they must keep covenants , perform their words , hurt no innocent person whom they can preserve , and yet preserve themselves , they must keep themselves within the limits of a just defence : and as in private contentions and repetitions of our right we must look after justice , but doe nothing against charity , we must defend our rights , but doe the adversary no wrong , and by no vexatitious measures secure our own interest , and destroy his just right , in an unnecessary conduct of our own , so it is with princes : he that is injur'd may drive away the injury , he may fight against invaders , he may divert the warre if it be necessary ; but he may not destory the innocent with the guilty , the peacable countrymen with the fighting souldiers : and nothing can legitimate that but an absolute necessity that is , it must not be done at all when it can be understood and when it can be avoided : and there is no direct action of warre but it is to be rul'd by necessity , and justice and charity , and in these there is no variety of the rule , and no change except what is made by the subject matter , which must be made to combine with the measures of justice and charity by the instruments of reason and customs and publike fame , and all the measures of wise and good men. warrs are so to be manag'd as private contentions are ; and there are the same rules for both , that is , when they are equals : but if it be a warre betwixt subject and superior , it is on the princes part to be conducted as other acts of publick justice : when a single executioner can punish offenders , that is enough ; if one cannot , more must ; for it is every mans interest that the injurious should be punished ; and he that can raise the country troops by law , to assist the executions of justice , may raise all the troops of his kingdome to doe the same duty when there is a greater necessity : but for the subjects who take up armes against their superior , there is no answer to be given by what measures they must conduct their armes , there is no measure at all for them , but one , to lay them down and never to take them up again . for it can not be expected that a wise and a holy lawgiver should give rules for the banditi to manage their violences , or the circassians how to conduct their plunder and their robberies : christ never gave any laws concerning rebels , but obedience and repentance : and for just warres , that is , the defensive warres of princes ( for there is no other just but what is defensive directly or by a just equivalency ) christ hath given no other laws but the same by which single persons in their contentions or differences are to be conducted : and thus also s. john the baptist gave the same measures to the souldiers which contain every mans duty ; doe violence to no man , and be content with your wages . for warre is but the contention of many : and as it is in social contracts which are to be governed by the same justice as private merchandise ; so it is in social contentions : for in this case , two and two thousand make no difference in the rule , but much in the circumstances of the matter . quest. but upon this instance it is seasonable to inquire whether the precedents of the old testament be so imitable by them that goe to warre , that they can pass into a law , or if not , yet whether they are safe or no ? the question though instanc'd in the matter of warre , yet is of use in all affairs whatsoever ; because there are divers portions of mankind , . who think every thing is imitable which they find done in the scriptures , and . nothing safe or warrantable that is not : these being their measures of right and wrong have great influence into the questions of conscience , and therefore are to be established upon certain rules . of the negative measures of examples in the old testament . . therefore it is evident that not every thing done in the old testament is a warrant for us : i instance in all the injustices and violences , rapines , and open prevarications of natural rights , concerning which there needs no further disquisition ; but we are to keep our selves to the rule ; that is , to gods measures not to mans , non quà itur , sed quà eundum ; and we must not follow a multitude to doe evil , argumentum pessimi turba est . quaeramus quid optimè factum sit , non quid usitatissimum ; & quid nos in possessione felicitatis aeternae constituat , non quid vulgo veritatis pessimo interpreti probatum sit . the croud is the worst argument in the world : let us inquire not what is most usual but what is most excellent ; let us look after those things which may place us in the bosome of beatitude , not those which can tune with the common voices which are the worst interpreters of truth in the whole world : and therefore that some persons were recorded in the scriptures is no hallowing of the fact , but serves other ends of the spirit of god. but in this there is no question . . the actions of good men in scriptures are not a competent warrant for our imitation ; not onely when they are reproved , but even when they are set down without censure . the reasons are plain , . because all the stories of the bible are not intended to be sermons : and the word of god is useful for doctrine , for reproof , for exhortation and for information ; not every comma and period for every one of these purposes ; for they are contrary : but in the whole there is enough to make the man of god perfect and readily instructed to every good work , to every holy purpose . therefore as we must not imitate the adultery and murder of david , which are expressly condemned , so neither may we dissemble madness as he did at gath , not perswade another to tell a lie for us , as he did to jonathan , that he should say he was gone to bethlehem , when he went but into the fields , and to pretend sacrifice , when it was a very flight . . because every man is a liar , and therefore unless himself walks regularly he can be no rule to us . . every servant of god was bound up by severe measures , and by his rule he was to take account of his own actions , and therefore so are we of his . . there were in the old testament greater latitudes of permission then there are to us : polygamy was permitted for the hardness of their hearts , but it is severely forbidden to us ; and though without a censure we find jacob to be husband to two sisters at once ; yet this cannot warrant us who are conducted by a more excellent spirit , taught by a more perfect institution , governed by a severer law under the last and supreme lawgiver of mankind : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said s. chrisostom : we christians ought to shew a greater vertue and more eminent sanctity ; because we have received abundance of the spirit of god and christs comming is a mighty gift : and if we should derive our warranties from the examples of the old testament , it were all one as if from the licences of warre we should take patterne for our comportment in the daies of peace and laws , or from children learne what were the measures of a man. . because sometimes the actions of good men were in them innocent because done before a law was given to them ; but the symbolical actions by a supervening law afterwards became criminal . thus although the drunkenness of noah is remark'd without a black character , and plainly told without a censure , it cannot legitimate drunkenness in us , because he was not by any positive law bound from a freer use of wine , directly by proper provision ; but we are . . because the actions of holy men in scripture are complicated , and when they are propounded as examples , and the whole action described , there is something good and something bad ; or something naturally good , and something peculiar and personally good which cannot pass into example . thus when s. paul speaks of gideon and jephthah , samson and david , deborah and baruch , who thorough faith subdued kingdomes ; here their subduing kingdomes by invasion and hostility is not propounded as imitable ; but their faith onely , and therefore let us follow their faith but not their fighting : and carry the faith to heathen countries but not armes . so when the fact of razis is propounded as glorious and great when he kill'd himself to avoid nicanor , the whole action is not imitable , but onely so much of it as was pious and prudent ; and the other is to be prais'd as being the choice of a lesser evil , or is to be left to its excuse , as being necessary and unavoidable . . the actions of men in the old testament though attested and brought to effect by the providence of god , is no warrant for our practice nor can they make an authentick precedent . i instance in the fact of jeroboam , who rebelled against the house of solomon ; although god was the author of that change , and by his providence dispos'd of the event , yet jeroboam had rules to have gone by , which if he had observed god would by other means have brought his purposes to pass ; and jeroboam should not have become a prodigy and a proverb of impiety . for a man is circumscrib'd in all his waies by the providence of god just as he is in a ship : for although the man may walk freely upon the decks , or pass up and down in the little continent ; yet he must be carried whither the ship bears him : a man hath nothing free but his will , and that indeed is guided by laws and reasons , but although by this he walks freely ; yet the divine providence is the ship , and god is the pilot , and the contingencies of the world are sometimes like the fierce windes which carry the whole event of things whither god pleases : so that this event is no part of the measure of the will : that hath a motion of its own which depends not upon events and rare contingencies , or the order of secret providence : and therefore this which could not commend his action cannot warrant our imitation . . actions done in the old testament though by a command of god doe not warrant us or become justificable precedents without such as express command as they had : if the command was special and personal , the obedience was just so limited ; and could not pass beyond the person . thus jehu took up armes against the house of ahab by the command of god ; who intended to punish him severely . but we may not lift up our hand against our prince though he be wicked ; unless god give us such an express commandement : for nothing is imitable but what is good : but in this there was nothing good but the obedience ; and therefore nothing can legitimate it but a commandement . . actions of good men if done upon a violent cause , or a great necessity are not imitable unless it be in an equal case and a like necessity . david when he was hungry went into the priests house and took the bread which was onely lawful for the priests to eat , and to this example christ appeals ; but it was in a like case in a case of necessity and charity , he that does the same thing must have the same reason , or he will not have the same innocence . . examples in matters of war are ever the most dangerous precedents : not onely because men are then most violent and unreasonable , but because the rules of warre are least describ'd ; and the necessities are contingent and many , and the reason of the action depending upon heaps of circumstances ( of which peradventure no notice is recorded ) can less be understood ; and after all this , because most commonly they are unreasonable and unmerciful . that david made the people of the ammonites to pass under saws and harrows of iron is not safely imitable by christian souldiers ; because it had so much cruelty , which either must be criminal or have an extraordinary legitimation , which it is certain christian princes cannot have unless it be by a rare contingency , and a new revelation , to which they can never reasonbly pretend . but that they may drive out an invading army , that they may kill them that resist , that they may by warre defend the publick rights in which all the private are involved , they may safely take for their warrant ; the example of abraham fighting in behalf of the king of sodom ; the act of melchisedek in blessing god for the success of that battel ; the warres of the judges and of david , because these were just and necessary by special command , or necessary defence , faith was the great instrument , and gods blessing gave them prosperity ; they were against no law , and the like cases god hath not since restrained , and therefore we of our selves being left to the rights of our nature , and unconfin'd by the laws of god , proceed prudently when we have the confidence of such great examples ; against which the interest of no law is publickly , the interest of no vertue is secretly ingaged . . when a law is changed , the examples which acted in proportion to that law lose all manner of influence and causality , and cannot produce a just imitation . among the jews it was lawful for a private person to transfixe his brother or his father if either of them tempted him to idolatry ; and in a cause of god they might doe publick justice by a private hand . all the actions of their zealots done in such instances are no examples to christians : because when that priesthood was chang'd , the law was chang'd , and then the nature of the action pass'd from lawful to unlawful ; and therefore could not be imitated . he that is to write greek must not transcribe it by the hebrew alphabet , and when the copy is altered , the transcript must also receive variety and specifick difference . thus the disciples of our lord would fain have done as elias did ; but christ told them that he was not imitable in that , by telling them the spirit which is the principle or great instrument of action was wholly changed . it was not safe for them to doe as elias did , because they were to doe as christ commanded . thus we find in the old testament king solomon dedicating and consecrating of a temple , it was a new case , and he was an extraordinary person , and the christian church hath transcribed that copy so farre as to dedicate and consecrate churches or temples to the service of god , but she does it by the ministery of bishops who are amongst us the precedents of prayer , and have those special assistances and emanations of the holy spirit upon their order which solomon had in his own person and much more ; and therefore though the act is exemplar , yet it is not imitable as to the person officiating : because to doe so is not properly the effect either of power or of office ; but being to be done in the way of prayer is by the reason of the thing it self ; and the constitution of the church appropriate to the presidents of religion . of the example of christ. . in the new testament we have so many , so cleer , so perfect rules , that we have no need of examples to instruct us or to warrant our practices ; but examples to encourage and to lead us on in the obedience of those rules . we have but one great example ; jesus christ ; who living in perfect obedience to his father , did also give us perfect instruction how we should doe so too in our proportion . but then how far christ is imitable , and ought to be imitated by us is best declared in this short rule . in whatsoever he gave us a commandement , in that onely we are bound to imitate him : but in whatsoever he propounded to us as excellent , and in whatsoever he did symbolically to it , in all that also we may imitate him . this rule establishes the whole case of conscience in this affair . because our blessed saviour being an extraordinary person was to doe some extraordinary things , in which either we cannot , or we ought not to imitate him . he fasted fourty daies , we cannot : he whip'd the buyers and sellers out of the temple , we may not without the authority of a publick person : he overthrew the tables of the merchants , but the young man in portugal who being transported with zeal and ignorance beat the chalice and the sacrament out of the priests hand out of passion against his idolatrous service ( as he understood it ) had a sad event of his folly amongst men ; and what reward of his zeal he found with god is very uncertain . but whatsoever he taught to mankind , of that also he became a glorious example : but by the sermons onely we are instructed , by the example incouraged : for admonetur omnis aetas fieri posse quod aliquando factum est : we see it possible to be done what christ commanded us to doe , and then did , that we might follow his steps . but his example in these things makes up no part of our rule , because it is perfect without them : here our rule is perfect , and so is our example ; but because christ did some things beyond our rule , and past our measures , and things of personal vertue and obligation , therefore we are to look upon christ as imitable just as his life was measur'd by the laws he gave us , where they are , even there we also must endeavour to be so . * there is this onely to be added : that in the prosecution of his obedience to his heavenly father ; he sometimes did action in gradu heroico , of great excellency ; which although they are highly imitable , yet they pass no obligation upon us but that we endeavour to tread in his steps , and to climb up to his degrees , and to desire his perfections . * that these pass upon us no other obligation appears because they are sometimes impossible to be attain'd to ; and they are the highest and the best , and therefore are not direct matter of duty , which belongs to all , to the highest and to the lowest . * but that these do pass upon us an obligation to endeavour to attain them , and of labour towards them in our circumstances , appears in the greatest instance of all , the highest obedience , even that which was unto death ; for therefore christ hath suffered for us , leaving an example to us , that we might follow his steps : that is , when he had given his church precepts and propounded to them rewards of suffering : he also was pleas'd to give us the greatest example as a commentary upon his own text ; declaring that the commandement did extend to the greatest instance ; and that we should do as he did , obediens factus usque ad mortem , he was obedient even unto death ; and so must we when god requires it in particular . * and that this is our duty , and that the obligation reaches thus farre , is certain upon the interest of love ; for we must love him who is our lord and our god ; we must love him with all our heart and with all our powers ; and therefore endeavour to be like him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the greatest honor we can doe to god and gods law , is to understand god and to become like to him . for every one imitates that which he loves . religiosissimus culturest imitari , said lactantius , that 's an excellent instance of the divine worship , to endeavour to become like to the holy jesus . . but this is to be reduc'd to practice so as that . the duty be certainly imitated ; and . the degree of duty aim'd at ; . and the instance be chosen with prudence and liberty . thus when we find that christ did spend whole nights in prayer ; the duty here recommended is earnestness and diligence in prayer . in this we must imitate our blessed lord ; because his rule and his example make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an excellent confederation and society . but then to doe it with that vehemence and earnestness , that degree of diligence , is a rare perfection which we can onely tend to in this life , but we must doe what moral diligence we can : and as for the instance and particularities of duty and devotion , we are yet at greater liberty , for we are not oblig'd to pernoctation in praier , so we pray earnestly and assiduously , which is the duty , and endeavour to doe it like christ , which is the passion of the duty , and the degree of love , and the way of perfection ; but that it be in the night , or in the day is but the circumstance of the duty , nothing of the nature , nothing directly of the advantage of it ; and is to be wholly conducted by prudence and consideration of accidents . . afterall this ; as christ must be imitated in all matter of duty ; and is imitable in degrees of duty ; and that for the circumstances of it we are wholly at liberty : so also it is in matters of his own ordinance and institution in which the religion is to be obeyed , the design is to be observ'd and promoted , the essentials of the observation to be infallibly retain'd ; but in the incidencies , and collateral adherencies which are nothing to the nature of the rite , nor at all appertain to the religion , there is no obligation , no advantage , no love , no duty in imitating the practice of our blessed saviour . thus to celebrate the blessed sacrament of the lords supper with bread and wine , to doe it in remembrance of his death , to doe it as he commanded , in obedience to him , to receive it à praesidentium manu , from the hands of the presidents of religion , is matter of duty , and matter of love , and matter of obedience ; but to suppose we are bound so to imitate the actions and circumstances of the actions of christ , as that it is duty or necessity that we take it in unleavened bread , to mingle water with wine , to receive it in wines of judaea , to receive it lying or leaning on a bed , to take it after supper , is so farre from being matter of love or duty , and a commendable imitation of christ , that it is mimical and theatrical , trifling and superstitious , a snare to consciences , and a contempt of religion ; it is a worshipping of god with circumstances in stead of formes , and formes in stead of substances , it is like burning mushromes upon the altar , and a converting dreams into a mystery ; it is flattery , not love , when we follow our lord in those things in which he neither gave command , nor did any thing of religion or excellence , that is , in which he neither propounded himself imitable , nor to be obeyed . for what worthiness was there in it that christ did eat this supper at supper time ; or that when he did institute this he was at his other supper , and did as the fashion of the countrey was at his supper ? what religion was there in it that he drank the wine of his own countrey ? and what ceremony or mystery was it if according to the usages of sober persons he put water into his wine for his ordinary beuvrage ? and how could these become matters of religion or imitation , when they were onely the incidencies and investitures of the ordinary actions of life and conversation ? and in these things the interest of religion is conducted competently by common reason . he that follows the vices of his prince does like the man that worship'd mercury by throwing stones at him ; and he serves him with a mischief , and to please his vitious prince thrusts him forward to eternal ruine . but he that to humour him carries his neck aside , or shrugs his shoulders in the same manner , or holds his knife at dinner by his pattern , is a flatterer ; but he onely loves his prince and is a worthy servant , who fights bravely if his prince be valiant , and loves worthy things by his example , and obeyes his laws and celebrates his fame and promotes his interest , and does those things in imitation , for which his lord is excellent and illustrious in al the world . but because against a rule no example is a competent warrant ; and if the example be according to the rule , it is not the example , but the rule that is the measure of our action ; therefore it is fit to inquire of what use it can be to look after the examples either of the old or new testament ; and if it be at all , since the former measures are not safe , to inquire which are . in which inquiries we are not to consider concerning examples whose practices are warranted by rules ; for in them as there is no scruple , so neither is there any usefulness save onely that they put the rule into activity , and ferment the spirit of a man ; and are to the lives of men , as exhortation is to doctrine ; they thrust him forward to action , whose understanding and conscience was preingag'd . of the use of examples in the 〈◊〉 and new testament . but then if it be inquir'd , what use examples are of beyond the collateral incouragement to action , and which are safe to be followed ? i answer , . that in cases extraordinary , where there is no rule , or none that is direct or applicable with certain proportions to the present case , then we are to look for example , and they are next to the rule the best measures to walk by . but this is of no use in any matter where god hath given a law ; but may serve the ends of humane inquiry in matters of decency and personal proportions , when men are permitted to themselves and their entercourse with others . for the measures of humane actions are either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is holy , and that which is just ; and of this our blessed lord hath given full rules and measures : or else the measure is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is worthy and becomming such a person : and because laws doe not ever descend to such minuits , the practices and examples of imitable and exemplary persons is the auxiliary of laws . but this is coincident to that of fame and reputation , thus if it be inquired in the daies of persecution , whether is be fit to fly or to abide the worst ; although we are by all general rules unlimited and unconstrain'd , and so the question of lawful or unlawful will cease , yet because it may be a question of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may look about and see what such men as we are and ought to be , have done : shall such a man as i fly ? said the brave eleazar : he did not , and so made up the rule by becomming a worthy precedent . . in complicated questions when liberty and necessity are mingled together , rule and example together make the measures . thus if it be inquired how we are to comport our selves towards our king , and what are the measures of our duty towards a tyrant or a violent injurious prince : the rule is plain , we must not strike princes for justice ; and we must not hurt the lords anointed , nor revile the ruler of the people : but if we inquire further concerning the extension of a just defence , the example of david is of great use to us , who not onely comported himself by the laws of god and natural essential reason ; but his heart smote him for that he had cut off the lap of sauls garment : and by his example kept us so far within the moderation of necessary defence , that he allowed not any exorbitancy beyond it though it was harmless and without mischief . . in the use of privileges , favours and dispensations where it is evident that there is no rule , because the particular is untied from the ligatures of the law ; it is of great concernment that we take in the limits of the best examples . and in this we have the precedent of our blessed saviour to be our guide : for when in the question of gabels or tribute-money , he had made it appear that himself was by peculiar privilege and personal right , free ; yet that he might not doe any thing which men would give an ill name to , he would not make use of his right , but of his reason , and rather doe himself an injury , then an offence to others . this is of great use in all the like inquiries : because it gave probation that it is better to depart from our right , then from our charity : and that privileges are then best made use of , when they are us'd to edification . . in all matters of doubt , when the case seems equal to the conscience on either hand , so that the conscience cannot determine , there the examples of wise and good men are of great use to cast the ballance and to determine the action : for to an equal scale every grane that is added will be sufficient to make the determination . if it be disputed whether it be lawful to relie upon the memory of our good works , and make them as an argument of confidence in god ; and the rules of conduct seem antinomies , and when we think gods goodness and justice is warrant for the affirmative , and yet the rules and precepts of humility bear us to the negative ; between these two , if they stand on equal termes , the example of hezekiah is sufficient to make the determination . . the greatest use of examples is in the interpretation of laws : when the letter is equivocal , and the sence secret , or the degrees of action not determin'd ; then the practice of good men is the best external measure we can take : for they are like sententiae judicatae in the law : the sentences of judges and the precedents in the like cases , by which the wisest men doe often make their determinations . thus the example of david in dividing the spoil between them that fought and them that guarded the stuff , as being a sentence in a question of equity , became a precedent in the armies of israel for ever after . these are the uses we may make of examples in holy scriptures and ecclesiastick writers ; which uses are helps to our weakness , but no arguments of the imperfection of christs law ; for all these uses are such which suppose us unable to make use of our rule , as in the case of a doubting conscience , or not to understand it , as in case of interpretation ; or else are concerning such things which are not direct matter of duty , but come in by way of collateral obligation : as in matter of decency and personal proportions ; for which although examples may applie them , yet the laws of christ have given us the general measures . but then since there is this use to be made of them , and the actions of men in scripture are upon so many accounts as i before reckoned inimitable and unfit precedents : the next inquiry is , what are the positive measures by which we may know what examples are imitable and fit to be proceeded in . the positive measures of example , and which may be safely followed ? . in this the answer hath but little difficulty not onely because of the cautions already given in the negative measures , but because the inquiry is after examples in cases where the rule is not cleer and evident , not understood , or not relied upon ; and they being in some sense us'd onely in the destitution of a rule , may with the less scruple be followed , because if there be no rule cleer enough to guide the action , neither will there be any to reprove the example therefore that which remains is this ; . that example is safe , whose action is warranted by gods blessing . thus the piety of the egyptian midwives was imitable , in that they refus'd to kill the lords people at the command of pharaoh ; for it is said , therefore god did build them houses , it was mingled with an officious lie , but that was but accidental to their action and no part of its constitution , and therefore not relative to the reward : but whatsoever god saies he rewards with a blessing , that in equal circumstances may be safely imitated . i doe not say whatsoever is blessed or is prosperous , is imitable : for it may be prosperous and yet unblessed in one regard and accursed in another , or successeful to day and blasted to morrow , or splendid in this world and damned in the next ; or permitted for the trial of gods servants , or the extinction of their sins , or the very thriving of it may be the biggest curse , and nurse up the sin into its monstrous ugliness , and is no other but like the tumor of an ulcer , it swells indeed and grows very great , but it is a sore all the way and is a contradiction to prosperity ; and sin never thrives unless it be in the most catachrestical and improper way of speaking in the world : but i say when it is said or plainly enough signified in scripture that god did bless the man for so doing ; that for which he was blessed , that i say is onely imitable . * and on the other side though an action be describ'd in story without its mark of good or bad , it is a great condemnanation of the action if the event was intolerable and the proper production was a mischief : and thus was the drunkenness of lot condemned , because incest was the product , and of noah , because shame and slavery were the two daughters of it . . because in these examples for which there is no perfect rule the concernment is not a direct but a collateral duty , not matter of direct obedience , but fame and reputation , that things honest in the sight of all men be provided ; therefore such examples onely are to be followed which are of good report . a man shall not be called a just person if he invades his neighbours rights , and carries warre to dispossess a people that live in peace , upon pretence because we find in scripture that nimrod did so ; because he was an infamous person : but when joshuah kept the gibeonites alive because though he was deceiv'd by them yet he swore to them , and yet did make them to be slaves to his people ; he is very imitable both in one part and in the other , and we may not break our words upon pretence we were deceived , but yet we may doe all that we can justly doe for the interest of our relatives : and all this can well depend upon the example of joshuah because his fame is intire and illustrious he is accounted a good and a brave man. . we must be careful to distinguish the examples of things lawful from the examples of things good and just : and alwaies imitate these , but with caution follow those 〈◊〉 not onely because what was lawful in the old testament is not alwaies so in the new , but that what is lawful at all times , at some times is not fit to be done . but then , let every example be fitted to the question : if the inquiry be whether this action be holy or no ? an example that declares it lawful does not answer that question , but if it be ask'd whether it be lawful , the example proving it to be holy does conclude the other more strongly . . when evident signs of piety like veins of silver in the grosser earth are mingled with the example , it adds many degrees of warranty to the determination . thus our b. saviour in his apology made for his disciple appeald to the example of david eating the bread of proposition : it was indeed an argument to them depending upon the fame of the patriarch , but yet our b. saviour knew there was in it great charity and lines of piety to his hungry followers when david neglected a ceremony that he might doe a charity and releeve a necessity , and therefore christ did it not because david did it , but because he might : davids action was not christs warrant , but the piety of the thing was warrant to them both . and indeed this is the right use of examples : by the advantage of the mans fame they may reprove an adversary , but by the great lines of piety mingled with the body of the action they may become a precedent for our imitation . i have now given accounts concerning that principle ( mention'd num . . ) which affirms [ every thing to be imitable if done and described in the scripture ] unless it be signally forbidden . concerning the other [ that nothing is safe or warrantable that is not ] i reserve it for its proper place . chap. iii. of the interpretation and obligation of the laws of jesvs christ . rule . in negative precepts the affirmatives are commanded , and in the affirmative commandements the negatives are included . not he that gives the law onely , but he who authoritatively expounds the law becomes to us a 〈◊〉 ●giver : and all who beleeve in god and in jesus christ confess themselves subjects of the christian laws ; but all doe not obey alike , who confess themselves equally bound , and are equally desirous to obey : because men by new or false or imperfect interpretation of laws become a law unto themselves or others , giving them measures which our blessed lord never intended : and yet an error in these things is far more dangerous then in a thousand others in which men make greater noises . i shall therefore indeavor to describe plain and rational measures of interpretation , that we may walk securely . it is observable that in the decalogue and so in the whole law of moses there are more negative precepts then affirmative . the jewish doctours say that there are sixe hundred and thirteen precepts given by moses , according to the number of letters in the decalogue which are sixe hundred and thirteen but of these . are affirmative according to the number of the joints of a mans body : but . are negative according to the number of the daies of the yeer : but to omit these impertinent and aiery observations of the jews it ministers some useful and material considerations , that in the decalogue all the moral precepts one onely excepted , are negative ( for that of the sabbath is the caput ceremoniarum : ) but that of obedience to our superiours is onely positive and affirmative : the reasons were these , by which also we can understand the usefulness of the observation . . because this being the first great reformation of the world was to proceed by the measures of nature ; from imperfection to growth : from the beginnings of religion to its greater excellencies : but in nature the first step of our progression is to abstain from evil ; virtus est vitium fugere , & sapientia prima stultitiâ caruisse . — and therefore the face of the commandement was covered with the robe of discipline , and god would so secure their services that they should not displease get him ; but the excellencies of holiness by which he was to be indear'd to mankind were especially the glories of christ , not the horns of moses , the perfections of evangelical sanctity , not of the beginnings of the law . . the great sanction of the law was fear of punishment ; and therefore god chose to represent his law to them in negatives , that according to the endearment so might be the obedience : now to abstain from evil is the proper effect of fear , but to doe good for fear of punishment is as improper as to threaten a man into love . fear is the bridle of servants and boys , love is the spurre of brave and good men . non furtum feci , nec fugi , si mihi dicat servus , habes pretium , loris non ureris , aio : non hominem occidi , non pasces in cruce corvos . that 's the dialogue of masters and servants . if you be a thief you shall be condemned to the mill ; if you be a murderer , you shall be broken upon the wheel ; but if you abstain from such crimes , your reward shall be , you shall escape the furca : since therefore the spirit of the law was the spirit of fear and of bondage , god did transact his covenant with them in negative measures . . the law of moses was a pursuance of the covenant of works ; and since it had in it very little beside the umbrages of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sweet yoke of the gospel , it did stipulate for exact measures : but therefore the precepts were negative that the obedience might be the more possible , and the injunction the neerer to paternal : for it is much more possible to abstain from sins of commission then from sins of omission : so that , optimus est qui minimis urgetur , is the best measure of obedience to the mosaick law : he is the good man who cannot be accused to have done what the law forbids , he who hath done the fewest evils , not he who does the most good : and thus also the pharisees understood their duty : and they were not reprov'd by our blessed lord , for understanding the negative precepts by the rules of abstinence and a negative duty ; but because they understood their negative duty onely by the measures of the letter , not of the intention and spirit of the law : and . because when they had been by the commentaries of the prophets and other holy men instructed in some evangelical measures and more perfect intendments , secretly at first design'd by god , and so expounded by the prophets by way of evangelical preparation ; yet they would still adhere to the old and first understandings of the law ; because they lov'd some sins which ( as they had known ) were forbidden by those negative precepts if they would have opend their hearts to understand them as they should . . that the fifth commandement is affirmative in the midst of all the commandements that are negative , hath a peculiar reason , but nothing against the former discourse : for it being a sanction of obedience to our superiours under god , is to be expressed in actions and external significations ; not onely because these onely can doe benefit , service and advantages to our parents and princes , but because of nothing else can they be judges : men take no cognisance of thoughts and secret purposes ; but of outward significations ; and therefore the precept was to be affirmative , that is , preceptive of outward actions . . there is in children toward their parents so much natural love and so much fear , and they are so long under their power and the needs of minority , that it will very rarely happen that children can despise their parents or curse them : their own interest , and their own passions , and their own affairs will secure the negative measures of that commandement ; and therefore the world was in this instance dispos'd to receive greater degrees of injunction and a higher commandement : nature in this instance doing the same office for them as the whole law did in the other ; that is , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a schoolmaster to bring them to christ : and if they had been as much disposed for the entertainment of the rare and excellent affirmative commandements of christ in the matter of chastity and charity and meekness and humility as in the matter of duty to their parents , there would have been less need of the interposition and interval of the law of moses before the comming of christ. and these observations are verified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or corresponding part : for the precepts of christ are positive and affirmative , as appears in his sermon on the mount , which is the summary of his law , in which when he expounded the negative commands of moses , he still superadded an affirmative of his own : so that it will be nothing but matter of speculation to discourse whether or no in the law of moses , the affirmatives were included in the negatives ; it is certain the pharisees did not understand them so ; and they are not alwaies involved in the nature of each other , and the promises of the law were not sufficient to incourage the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doing of good works , though the fear was enough to restrain the evil : but that which concerns the conscience is that which now is evident and palpable : in the laws of jesus christ the negative and affirmative are but correlatives ; opposita relativa , and doe inferre each other . thus we find it expressed often whoso looketh on a woman to lust , hath committed adultery : that was our blessed lords commentary on the sixth commandement which was negative ; but he addes ; if thy right eye offend thee pluck it out . so again , resist not evil , that 's the negative precept , but christ adds , if any man sues thee at the law and takes thy coat , let him have thy cloak also . so in the matter of oaths , christ said , swear not at all : for he still added a more severe negative to the negative of the law ; but then he addes his own affirmative : let your communication be yea , yea , nay , nay ; that is , let it be plain and simple , meek and positive , easie and ingenuous . thus our blessed lord did in his recitation and exposition of the moral commandements deliver'd by moses ; in the interpretation and inlargement of which although it was proper to declare a negative ; by a negative ; yet he would follow his own method and design , and superadde his own affirmative ; and when he was doing the office of a lawgiver rather then of a prophet and expounder of the old law , there his words were positive and affirmative . witness the eight beatitudes ; the precepts of charity and humility , of giving and forgiving , of fasting and prayer , and many others : but because in the doing all this , he made large discourses and gave laws and exhortations , precepts and reasons , promises and threatnings in complication and mutual consequences ; therefore we are without further inquiry sufficiently instructed that our duty is now intended to be complete , and as we must abstain from all evil , so we must doe all the good we can . but this is to be understood with its proper caution . for we say in logick , ad negationem non sempter sequitur affirmatio oppositi : every negative does not presently inferre every contrary affirmative , as a matter of duty . it follows well , thou shalt not forswear thy self , but thou shalt pay to the lord thy vewes , but it does not follow , that therefore thou shalt make vows : so in these also there is no consequence of obligation . thou shalt not take from thy neighbour what is his ; therefore thou shalt give to thy neighbour . thou must take from none , therefore thou must give to all : thou must not give false testimony ; therefore thou must tell all the truth thou knowest : thou mayest not give wrong judgement , therefore you must give right ; for it may so happen that you need not give any at all : these instances point out to us the measures of affirmatives which follow from the contrary negations . thus : . affirmative duty follows from the negative ; not in contraries but in contradictories . to make a vow and break a vow are contraries ; and therefore it follows not , because i must not break a vow therefore i must make one : but to break a vow and not to break it are contradictories , and therefore if one be forbidden the other is commanded ; and if the commandement be expressed in negatives ; thou shalt not break thy vows , the affirmative is in the bosome of it , therefore thou shalt keep them : because , unless this part of the contradiction be done , the other is , and therefore it is not enough , that we doe nothing expressly against the instance of the vow ; but we must also understand our selves oblig'd to the performance of it according to the first intention . the reason of this is , because between two contraries there can be a third thing of a disparate nature ; not at all included or concluded by either part , either by inference or by opposition . . from a negative an affirmative is not alwaies inferr'd in a particular instance : we must not be uncharitable in any instance ; but it follows not that by vertue of this commandement , therefore we must be charitable , or doe our almes in every instance : for every man is not bound to redeem captives , or to visit prisoners : the reason is , because uncharitableness and visiting prisoners are not opposed in their whole matter and nature ; but the commandement which is contrary to uncharitableness can be obeyed according to all its intention although it be not instanc'd in that particular . but this is to be added ; that when by accidents and circumstances and the efficacy of some other commandement we are called upon to this instance ; then that this be done is by vertue even of the negative , by the prohibition of uncharitableness , because when we are determin'd to an instance , the sanction of the whole commandement is incumbent on it ; and will not be satisfied without it ; but in other cases it is indifferent , and is obeyed by any instance that is fitted to our circumstances and to our powers . it is like a mans stomach , which of it self is indifferent to any good meat , but when by a particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accident it requires this and nothing else , it must either have this or it will fast : so are affirmative laws ; though they oblige to every instance , and are indifferent to any that we can and may , yet sometimes we are determin'd to this and no other , and then the whole force of the law is upon it . but else , ordinarily it is true ; that the universal negative infers onely the indefinite affirmative ; not the particular : the universal is onely inferd by the consequence , the particular by accidents and circumstances . . from a negative law the affirmative is inferr'd but not in the same degree of duty and necessity . it is not so great a sin if we neglect an act of charity , or an opportunity of doing glory to god , as if we doe an act of uncharitableness , or positively dishonour god. the reason is , because sins of omission are less then sins of commission , because negligence is not so bad as malice , and of omission sometimes there is no evil cause , but a meer negative or unavoidable inadvertency ; but of a sin of commission , the cause is alwaies positive , and therefore alwaies intolerable . . the affirmative which is inferr'd by the negative law of christ is not absolute and unlimited like the negative , but modificated and limited by its proper and extrinsick measures . we must in no case and for no regard hinder our innocent neighbour from doing his necessary work , but it does not follow , that therefore we must alwaies set his work forward , and lend him oxen to plough his land : for it is in no case lawful to doe evil , but in many cases it is lawful not to do good : that is , there is something more required to specificate a positive act besides the consequence of a negative law : for although the body of an action is there commanded , yet because the body of the action must be invested with circumstances , they also must have their proper causes , or they cannot have a direct necessity . never turne thy face from any poor man , is a negative precept : to which the affirmative of christ doth rightly correspond , give to every one that asks : now although the negative is universally to be observ'd in its own just sense , ut nè aversemur à paupere ; that is , that we deny not to be charitable to him ; yet when this comes to be specificated by positive actions , the commandement is not the onely measure ; but some conditions are requir'd of him that is to receive ; and some of him that is to give : for for to him that will not work when he can , we are not to give ; and he that needs it for himself is not oblig'd to part with it to his brother ; supposing their needs are equal or not extreme . to this purpose is that known rule , that negative precepts oblige alwaies , and to an actual obedience in all times : but affirmative although they alwaies oblige , yet they can be obeyed but in their own season . so that although every negative precept is infinite and hath no limit ; yet the affirmative have extrinsick measures and positions of their own , something to make them laws to me and you , though the consequence of the negative is sufficient to make them to be laws to all mankind . so that although negative precepts may be the mother of affirmatives , yet the child is but a dwarf and not like the mother ; and besides that it is exposed to be nursed by chance and by circumstances , by strangers and all the measures of contingency . . when affirmatives are included in , and inferred from the negatives , the proportion of them is not positive but comparative : thus when our blessed lord had given commandement , resist not evil , that is , we should not doe evil for evil : the affirmative which is properly consequent from this , is , doe good for evil : and this is obliging according to the former measures : but when you inquire further into the proportions , and ask after the instances , which our b. saviour made , we shall find that their obligation is not positive but comparative : if a man strike thee on thy cheek , turn the other also , that is , rather then revenge thy self for one jnjury , receive another : and rather then vexe him who forces thee to goe a mile , goe with him two mile : not that christ intends you should offer to doe thy self a shrewd turne , or invite another ; nor that thou shouldst suffer it , if thou canst fairly avoid it : but that thou shouldest choose rather to suffer two evils , then doe one . but this is especially to be reduc'd to practice in matters of councel rather then precept ; that is , when the affirmative inferr'd from the negative is matter of perfection rather then positive necessity ; then the comparative proportion is a duty ; but the absolute proportion and measure is but councel . to oblige an enemy and doe him acts of favour and benefit is an excellency of charity : for which christians shall receive a glorious reward : but this is a councel of perfection , which if upon probable reasons , and fairly inducing circumstances it be omitted , a man shall give no answer for : but when the case is so , that it must be that i must either take revenge of him , or else rescue him from that revenge by an act of kindness , by a labour of love , or an expence of charity , then this becomes a duty ; for in comparative measures every affirmative is at least obligatory : that is , we must rather be at any trouble , or expence to doe an affirmative , then prevaricate a negative commandement . but then as to the other part of the rule ; that [ in the affirmative commandement the negative is included ; ] there is no other difficulty but this , that caution be had that the negative be oppos'd to the affirma●ive in relation to the same subject : for because we are bound to love our friends therefore we must not hate them ; but it follows not ( as the pharisees did falsely comment on this text ) because we must love our friends therefore we must hate our enemies ; for these two are not oppos'd as affirmative and negative in the same subject ; but as two affirmatives relating to subjects that are divers . but this is sometimes not to be understood of the precise commandement it self , but of the appendages ; i mean the promises and threatnings : for though it follows , we must doe good to our neighbour ; therefore we must doe no evil to him : yet it does not follow , doe this and live , therefore if ye doe not doe it ye shall die : the reason of that is this , because there are some things encouraged with excellent rewards , the negatives of which are permitted to us with impunity : thus it is said by our blessed saviour , when thou makest a feast , invite the poor , and thou shalt have recompence in heaven ; but then if we doe not invite the poor it does not follow that we shall be punished in hell ; but we shall not have that recompence which the hospitable man shall have : so that to invite the poor is an affirmative precept ; but in this the negative included is not ; [ thou shalt not invite the rich ] or if thou doest thou shalt be punished : but that [ it is not so excellent a thing , it is not so incouraged by the proposition of an eternal reward ; ] but expires in a temporal interest : so that the negative included relates to the reward , not to the precept , and means this onely : if thou doest not invite the poor thou shalt not have any reward in heaven ; for feasting and making entertainments . but the sign of this is , . when the precept is onely in the particular instance of a general commandement ; as this of inviting the poor is of alms or charity : or else . when it is matter of councel and not of express precept : then the negative is not directly included in the preceptive words , but in the reward that is appendant . lastly , when it is said that in the affirmative precepts the negatives are included ; the word [ negative ] is to be understood in the moral sence ; that is , so as to include the privatives also : thus when we are commanded to love our brother , it is not onely forbidden to us to hate him ; but we are also commanded not to omit to express our love by symbolical actions : for not onely contrarieties and repugnancies to the duty of the commandement ; but even omissions also are forbidden : and this is highly to be regarded in the matters of charity ; which toward enemies we use to estimate by our not cursing him , our not hurting him , our not being revenged on him : these indeed are proper instances of the negative included ; but the privatives also are to be considered ; for not loving him is hating him ; our refusing to doe him kindness , our not praying for him , our unaptness to doe him good offices , our remembring and reporting his injustice , our refusing to converse with him and denying him the comforts of our society , when without danger or injury to our selves we may converse ; is a prevaricating the negative or privative measures of the commandement . rule . when a negative and an affirmative seem opposite in any sence , the affirmative is to be expounded by the negative , not the negative by the affirmative . thus are those various expressions of our blessed saviour to be considered and understood . unless ye eat the flesh of the son of man and drink his bloud , ye have no life in you : and yet our blessed lord saies , he that eateth the flesh of the son of man hath life abiding in him . now to them who suppose these words to relate to the sacramental manducation , the question is , whether or no it be necessary to drink the bloud in specie as well as to eat the flesh ? because of the exclusive negative requiring both under the forfeiture of eternal life ; or shall it suffice to receive the flesh onely , because life is promised to to be in him who eats the flesh , in that place no mention being made of drinking the bloud . to this the answer is made by this rule ; the negative cannot be lessened by the affirmative , because a negative can have no degrees as an affirmative can ; and if the affirmative were in this case sufficient , when the negative is express to require more , then the affirmative were directly contrary to the negative : but on the other side , though the affirmative requires less then the negative , there is no contradiction . . because in matters of duty whatsoever is any where requir'd is every where suppos'd ; and no interpretation can lessen it from what it is in its whole integrity . . because all our duty is not every where repeated , but the not repeating it in any place cannot annull the obligation in that place where it is expressly requir'd . . because a threatning in all laws is of more force and efficacy then a promise ; and therefore when under a threatning more is requir'd , the promise that is affix'd to a part of it must be understood by the analogy and promise to that threatning , because one thing is enough to destroy us , but one thing is not enough to preserve us , bonum ex integra causa , malum ex qualibet particulari . . because it is ordinary in scripture to give the promise to every part of duty ▪ which yet shall never be paid to that alone : thus to purity , to poverty of spirit , to mercy , to faith , to almes , to patience , to hope , the promises of blessedness are given ; but although it is said , the pure in heart shall see god ; and the poor in spirit shall have the kingdom , and they that quit houses and lands for christs sake shall receive the reward of the other world ; yet unless all that is requir'd be put together in the duty , nothing of the reward shall be given to the person . every part of an exclusive negative is an indispensable duty ; but every affirmative that is incouraged by a promise does not contain a whole duty , but a part of duty , which by being symbolical to the whole is incouraged as every other part is , but is not paid but in an intire payment , to an intire obedience . this also is true when in the affirmative more is put then in the negative , for even then the negative is the strict measure of the commandement , and the limit of its absolute necessity and exaction . he that beleeveth and is baptized shall be saved , but he that beleeveth not shall be damned . here the negative is the utmost limit ; the necesse esse is describ'd in that ; the bene esse , and the ordinary expectation in the other : by which we are thus to understand this and such other expressions , that the negative contains the indispensable duty , and supposes an obligation that nothing can excuse in persons capable ; but the affirmative that supposes more is yet for that which is over and above content with a less necessity , and admits of easier dispensation : for it containing all that is expected is like a summum jus which though by the method of laws it is often expressed that obedience may be invited as forward as it can , yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the abatement is in the negative ; that 's the lowest , and therefore it is bound up with the penalty . for to the highest duty the reward is promised , and it is more then enough to pay it , but the punishment is threatned by lower measures : god abates much before he smites ; and though he will reward every good we doe , yet every good that is omitted is not punished with death . but this is to be understood when the good is of that nature that it may be omitted upon a probable cause , or without malice ; or without the direct prevarication of an express commandement . for many good things are wholly put to us upon the account of hope and promises , and not of commandements , and obedience : though in these also god makes what abatements he please : but we are to make none at all . rule . in the affirmative and negative precepts of christ , not onely what is in the words of the commandement , but whatsoever is symbolical or alike , is equally forbidden or commanded . when s. paul had enumerated the works of the flesh , and had put into the catalogue most of those crimes which are commonly nam'd in laws and fame and the manners of men ; he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and those things which are like to these . for . there are some things which are too bad to name , such were the impurities of the tribades , fellatrices , dranci , pathici , paedicatores , of which the apostle saies , it is a shame even to name such things as are done of them in secret : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 's the general word which the apostle uses for them all , dishonourable lusts : now when all unnatural lusts are forbidden , all mixtures but what are hallowed by marriage , the order of nature , it is no part of the perfection of the law , to name the species of impurity , and the circumstances of that vileness which gets new names as men please to undoe themselves by tricks and artifices of shame . . there are some sins which are like new diseases , vile and infectious in one yeer , or in one age which were never heard of before , and die with reproach and are never heard of again . that a woman should grow to that impudence as to marry her adulterer in the same town where her husband was living , and a prince , was so rare a contingency , that though it was once done in rome , yet no law was needful to prevent it : and there needed no law to forbid a man to marry a boy ; yet nero did marry sporus , and he married doryphorus , whom tacitus calls pythagoras : but this was no less a sin , because it was not the express vocal contradiction of a law ; it was against a law that nam'd it not . . there are some sins which nature and the publick manners of the world doe so condemne , that they need no special mention in the laws . no law forbids us to eat mans flesh , and yet all the civil part of mankind hate and condemne them that doe it ; and those egyptians who did deperire desunctarum cadavera , fall in love with the dead bodies which they did anoint , were condemned by the voice of all the world , without the charges of an express law ; and all that read the narratives of the gnostick impurities , how they did in the impurest sense , litare in sanguine femineo , and make their eucharist of matter of abhomination , have enough of prime reason and common notices of laws and things to condemn their vileness , though they never study the question or inquire which commandement they prevaricate . . there are some sins like others that are nam'd ; which are not distinct kinds , but like the monsters of africa produc'd by heterogeneous mixtures , or equivocal generation : thus to geld a child to make him have a good voice is so like cruelty , and the unmercifulness of homicide or mutilation , and is such a curiosity of voluptuousness and sensuality , that though it wants a name to signifie its whole sinfulness , yet it must stand condemned though there be no text against it describ'd expressly in the tables of the law . to give money for ecclesiastical preferments is so like the sin of simon magus , that it hath obtain'd his name and his reproach , and yet it is not the same crime ; but upon the account of s. pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or similitude , it hath the same condemnation . thus polygamy is like adultery , and marrying after divorce ( except onely in the case of fornication ) is like polygamie . concerning which things , there is one measure in general , and some other more particular . . in generall . * the likeness of things to those which are expressly forbidden is not to be estimated by formes and outsides , and material resemblances , but by the intrinsick irregularity and reason of the prohibition . to kill a wife or daughter taken in adultery even in those countries where by the laws it is permitted , looks as like murder , as killing can : but because the laws allow the interested man to be the executioner , it is the publick hand not the private that takes the vengeance : and therefore they are not alike in a culpable similitude . but on the other side , to take my goods whereever i find them looks like justice ; but because of justice a man is not to be judge and executioner in his own case , and this thing is in many cases forbidden by the laws , this is against justice ; for it is not enough that it is his own ; for although it is justum , a just thing to take my own , yet to doe it from a thief by private authority where it is forbidden by the publick , is justum injustè factum , a just thing done after an unjust manner . but if there be a likeness of injustice , a prevarication of the same reason , an equal injury , then not the letter of the law , but the reason and the spirit of it is its condemnation . par pari referre , to give back the good i have borrowed is one of the great lines of justice ; and upon this account we are bound to pay debts , to performe contracts , to make equal returnes of valuable considerations , and whatever is against this is against justice . but then because acts of kindness are the transition of a good from one to another , and although it is without a bargain , yet it is not without an obligation ingratitude comes under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is so like injustice that it is the worse for it . it is expressly commanded that we should provide for our children according to our powers : and therefore they that expose them are worse then infidels and have denyed the faith : but then to deny to nurse their own children ( unless it be upon a just and a reasonable cause , upon charity or necessity ) is so like exposing them , that it must stand as reprobate under the sentence of the same commandement . . but the particular measures of this rule are these : watsoever is of the same specification is of the same obligation and necessity . but if men would be ingenuous and worthy in giving sentences of their actions and understanding the measures of their duty , there could be no difficulty in this . for men are easie enough to consent to a general rule , but they will not suffer their own case to be concerned in it : and they understand the particulars too fast , when it is the interest of their brother , but if it be their own they know nothing of it . it is written , thou shalt not tempt the lord thy god , and all the world consented to the law since the promulgation : but yet many nations and many ages of christendome did admit the tryals of rights by duels , and of innocency by fire ordeal : which was as direct a tempting of god as any thing next to desperation it self : and by this is sufficiently reprov'd . if the labourer be worthy of his hire , then so is the priest : if the priest of the old law , then also the minister of the gospel : which particular i choose to instance in , that by occasion of it i may give caution against that which causes errour in the application of this measure and sense of laws unto the conscience . for because all actions are invested and varied with many circumstances , they who are concern'd in a particular with which they are willing to escape , think every new circumstance to be a warrant great enough to exempt him from the general rule . thus if a rule was given in the law of moses , they who would not have it drawn into consequence in the gospel ; observe that differing circumstance of the divers laws : and think it answer enough to say , it was so in the law , but what is that to the gospel ? now this answer is onely true when the law and the gospel have contrary measures in the same instance ; that is , when the instance did not onely relate to the law of moses , but is against the analogy of the gospel . thus , no unclean thing was to come into the presence of the lord : and therefore the leper or the polluted in profluvio sanguinis or seminis might not come into the temple ; but then if we argue ; this is much more true in the gospel which is a state of greater purity then the law ; we can conclude nothing : because the measures of legal and evangelical purity are wholly differing ; and therefore here the relation to the several states and laws is considerable and makes a material difference : but when there is nothing in one that appropriates it to it self , and nothing in the other that excludes it , then the circumstance and relation alters nothing of the proposition : and so it is in the matter of maintenance for the evangelical minister . but no circumstance can alter the question , unless it be a material ingredient in the very constitution of it , and changes the reason of the former usage . thus when by the commandement we are tied to give every one their own , if the owner be a madman , and in his fury demands his sword ; although this particular be a specification of the general rule , yet it is altered by a circumstance which changes the reason of the law , or supposes it changed . * so when david brought his men to eat shew bread in the dayes of need , the priest ask'd if the young men had abstain'd from their wives ; saying , that then they might : but he that shall argue from hence , that no man can receive the sacramental bread but he that hath been continent in that instance , may be surely enough answered by telling him that such contacts did sometimes and to some purposes contract legal impurities , but not evangelical , in which onely the purity of the spirit is requir'd , or if also corporal were requir'd , yet such approaches under the protection of marriage are declar'd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as great a purity as chastity its self , of which this is one kind . but when there is no cause of change of the ingredient in the article ; if it be of the same nature , though differing in extrinsecal or unconcerning circumstances , it is by way of specification included in the rule , and is to be conducted by its measures . . whatsoever is equivalent to the instance of the law , is also within its sanction and constitution : by [ equivalent ] ( speaking morally not logically ) i mean that which is inferr'd from the greater to the less affirmatively : or . from the less to the greater negatively : or . from that which is equal to it both affirmatively and negatively . for thus laws are extended on all hands : the same law that forbids murder , forbids cruel thoughts and violent anger , whatsoever tempts to murder or is the beginning of it , or is in the natural progression towards it . so on the other side , the law commands us to obey our superiours ( meaning the spiritual ) the same law though it there names them not , does more strongly command us to obey princes : for they also are ov●● us and watch for the good of our souls , and must give an account for them . thus if husbands must give honour to their wives , then wives must give honour much rather to their husbands . if you may not steal out of my house you must not spoil my goods in them , much less may you fire my house and burne my goods too : if you must be faithful in little things , much more in greater things : if you must give your life for god , much rather must you give your goods : if you must not defile a temple much less must you dishonour your bodies . this also is to be extended to the proportionable obligation of correlatives . for if the relative be bound by the laws of christ , then so also is the correlative , which rule hath no exception but an explication of it is sufficient . for either the duty of relatives is equal , or unequal in degrees , and it is either in the same instance or in divers . if the instances be divers , they are in all cases expressed competently in the new testament ; as the duty that husbands and wives , that children and parents , that masters and servants , that princes and subjects owe to each other respectively , and they need not to be conducted by involution and consequence , for their duties are describ'd in distinct lines . but if the duty and instances be in the same kind but differ in degrees ; then the measure of the degrees is to be conducted by proportion to the difference of persons by publick honesty and the sayings of wise and good men and the common usages of the best , and the measures of reason . but if they be the same in kind and degree ; then the rnle and measure of one is the rule and measure of both , though one onely be named in the law . and this is of use not onely in the equal instances of unequal relatives , but in all the instances of equals ; as in friendships , societies , guilds , colleges , exchanges , traffiques and the like . there must be care taken that according to s. pauls rule , there must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ease , remission and advantage to one , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trouble , burden and disadvantage to the other ; but in relations that are equal , the duty and the expression must be so too ; ever with this caution , that , if the duty be the same between relatives it cannot follow that the privileges are the same . the husband & wife are equally obliged in the duties of love and justice : but they have not equal powers , neither can the woman put away the man , as the man can the woman . for though man and woman are pares in conjugio , tyed to an equal love and an equal duty , yet they have not an equal power , nor an equal liberty , in government and divorces they are not equal . but upon the account of this rule the christians have a most certain demonstration of the unlawfulness of polygamy or of having many wives at once : for our blessed saviour said , he that puts away his wife unless it be for fornication , and marries another committeth adultery : therefore he much more is an adulterer who marries mother when his wife is not put away , and hath not committed fornication . but in this and the like cases we are to proceed by the measures of reason , and the common usages of laws . . a law drawn from a law must be evidently and apparently in the bowels of it before such extraction , or else it must not be obtruded as the sentence and intendment of the lawgiver ; obey them that have the rule over you ] is a plain commandement : but if you infer therefore in all things that they say , deny your own reason , and submit your understanding ; this follows not , because we are commanded to obey them onely in such things where they ought to rule over us , but that is not in our understandings , over which god alone is the ruler , and those whom he hath sent are rational and authoriz'd guides , they have power to teach and power to exhort , they are to doe any thing that can inform us and invite us to good ; and we must follow them in all wayes that lead us to god : and that they doe we are to beleeve untill we have reason to beleeve the contrary : but because beyond these measures the law neither said nor meant any thing , therefore the obligation extends not so farre . . whatsoever is not in the letter of the law is then understood to be intended by the law when it is drawn from thence by a prime and immediate consequence ; in which there is no violence , nor artificial chains , nor devices of wit and labour . for laws ought to be but few , and they love not to be multiplyed without apparent necessity , and he that makes more then christ intended , laies a snare for his own foot , and is cosen'd by his own argument : christ commanded us that we should doe our alms and prayers in secret : from hence it follows , that all solemnities of pride , and all the dressings and adornements of our prayers design'd for vanity and publication are criminal : and under this prohibition comes all acts of proper specification . but then if i argue from hence further and say , therefore it is not lawful to appoint publick assemblies for prayer ; or if it be yet it is not lawful to appear to men to be passionate and devout : and further yet , that private prayer is better then publick , and therefore that it is to be preferr'd before the publick , and therefore yet that we may safely neglect the assembling of our selves together for prayer , i argue foolishly , and cannot impose a necessity of obedience upon any . the law warrants me to goe no further but within sight of it : if i goe one step from her words , i am within the call of her voice : and my obedience can well be exacted , where it can be well proved , but never else . * it is in laws as it is in articles of beleef , to which we are oblig'd primarily , and afterwards to every thing that is certainly and immediatly drawn from thence . but if you goe beyond one consequence , there are so many certain but indiscernible fallibilities , so many intriques of fancy in the disputer , and so much unaptness in the hearer , that it is tenne to one they either doe not understand one another , or doe not understand the article , and so it is in laws ; so long as we goe on in the strait line of its letter and known intention we commit no error , or can soon be reproved if we doe : but if we once double a point , we presently lose sight of the law : as appears in the instance now given in the precept of [ praying in secret : ] against which it is no objection to say , the consequents were not rightly deduced from the words of that precept . for i grant it ; it is true they are not ; but then i say it is also tenne to one but it will be so in any instance that shall be made fruitful with anfractuous and involv'd consequences : for that is it that i say : a mans reason is to be suspected when he goes a great way from this rule ; and we by our logick shall become but ill lawgivers . whatsoever can certainly and truly be deduc'd from a law does as certainly oblige us as the instance that is nam'd , or the first specification of it , or the direct consequent ; if it could be made as evident as it is certain : but because it cannot , therefore it can oblige but in the degree of its clarity and manifestation , for that is to the remote instance , the same as publication is to the commandement it self . but the precepts or laws of christ are like the radix prosapiae , the grand parent of a family ; from whom the direct descendants are for ever to be reckon'd to the kinred in the strait and proper line : but when once it goes to the transverse and collateral , they not onely have no title to the inheritance , but every remove is a step to the loosing the cognation and relation to the chief house . . in drawing consequent duties from express laws the first presumption is for piety and the honour of god ; that is , if the obligation be no evident , yet if it be evident that such obedience is for the honour of god , it is more probably to be suppos'd that that consequent was intended by the law of god , whom it so apparently serves . but where this or the like material ingredient is not , we are to presume for our liberty rather then for the multiplication of laws ; because that is charity and prudence , and both of them are very considerable in the constitution and interpretation of a law : but this is more full in the next rule . rule . when any thing is forbidden , by the laws of jesus christ , all those things are forbidden also which follow from that forbidden action , and for whose sake it was forbidden . . this rule is of use in all laws , and is expressed to the same caution both in the code of the civil law , and in the decretals , and the reason of it is , because the laws of any lawgiver being the effects of his greatest wisedome are designed to the best end , and are intended onely to operate towards and to effect that end : to this purpose laws are made to prevent evils , and though the evils are not alwaies named , yet against them it is that the laws are cautionary and provi●ionary ; so that the evil is much more forbidden then that which brings it , or leads it in : because sometimes the evil instrument may be destitute of its evil effect , and therefore is in many degrees innocent and harmless , but if the evil be introduc'd it is all that which the laws were afraid of . and therefore aristotle said right ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to consider the end of every republick , for they choose all things in order to their end ; and the laws are made for publick defence , security , and profit , so it is in religion and the laws of god. when we give almes we are commanded not to blow a trumpet , so being warned against pride ; but if without that instance or signification we be really proud , or value our selves upon that account , or despise our brother as less holy , or oppress the fatherless and widdow , though without that pretence of holiness and the advantages of hypocrisy , they are greater breakers of the commandements then by their fond and fantastick proclamations of their charity . thus we find in s. paul an express prohibition , that we should not make provision for the flesh to fulfil the lusts thereof ; that is , that we doe not take in great stowage of meat and drink , or use arts of sharpning the desire , or caressing the fancy to make the pleasures brisk and active , and the sense quick and pleased : but some there are that make temperance the instrument of pleasure , and the minister of sensuality , and can be most pleased when they take the least care : and some mind the pleasures so as they will not tarry for the instruments or need them not ; in these and the like cases if there were no distinct prohibition of that evil effect , yet it were sufficiently prohibited in the prohibition of the instrument . but because most of the evil effects of evil instruments are expressly and by name forbidden in the new testament , this rule is of use principally in the aggravation and condemnation of sin ; and it means that every judgement and every evil we suffer which we were fortold of , and which is a foreseen effect of such an action ; is to be imputed to us ; and besides the direct sin we are also guilty of uncharitableness by doing that which we know will hurt us . god in the forbidding the sin commands us also to preserve our selves , and besides the sin is angry at the very death . this rule hath two limitations ; . it is not to be understood of events contingent and accidental ; but either natural and proper , or foretold and threatned , or at least usual and noted . he that maliciously sowes false doctrine in the church is answerable not onely for the heresie but for the mischief that he intends , or is willing it should produce ; but if another man to spite him or to hinder his fame shall set up a contrary heresy , although this was the spawn of the first toad , yet because it was an equivocal production it shall be no otherwise imputed but to reproach him amongst men , to reprove his folly , and to be an argument of a speedy repentance . but . whatsoever effect is natural to a forbidden action is directly upon the same account . thus , whosoever divides the church , to him are imputed all the evil effects of schisme which are its natural productions . if an imperious foolish woman by a continual inquietude , by her evil nature and a vexatious spirit so disturbe her husbands quiet and the ease of his soule and the comforts of his life that he also loose his health , she is not onely guilty of the violation of the laws of love and duty and meekness by which she is bound to god and to her husband , but is guilty of murder , or high injuriousness and uncharitableness according to the degree of the mischief which she sees impressed and growing upon him . . whatsoever event is foretold and threatned all that also is imputed to him that does the forbidden action to which it is threatned ; and he is directly felo de se who by lust brings upon himself the rottenness of life far worse then the putrefaction of the grave , and he is a perfect prodigal of his fortune who by committing sacrilege invites the worme and calls a spirit of unthriftiness and consumption to his estate ; and he that grieves the spirit of god and causes him to depart is guilty of that beggery and baseness of spirit with which such evil usages of the holy spirit of god are often punished . for as god forbad some sins not onely for their own sakes , but that others which are their foul issues might be strangled in the womb ; so he forbad all sins and laid direct and collateral restraints upon them , that man might not be unhappy , and extremely miserable . as therefore he who by one sin introduces another is guilty of both ; so he who brings any evil which god graciously intended should not fall upon us , to him that evil is to be imputed , and that evil also does either directly or accidentally according to the nature of the subject matter increase his guilt . . if an evil effect be not either natural , or threatned , yet if it happens ordinarily and be noted , it is to be imputed to him who does that evil and forbidden action which does inferre it . the reason is because he wilfully sins against the purpose of the law , who will not prevent that evil which the law intendeth to prevent , and makes the law void and illusory , that is , destitute of its effect , and perfectly in vain as to that intention . thus it is observed that the fathers or the mothers curse destroies the pleasures of a sin , and the gayety of a fortune , and the prosperity of an offending child : he therefore that shall doe a forbidden action which shall bring such a curse upon himself is not onely justly punished and is to impute that to himself perfectly and alone , but if upon his account evil descend upon his posterity or relatives , he is guilty of that evil and is a direct sinner in their punishment . . the other limitation which i am to interpose is this ; that the evil effects of an evil action are imputed but in proportion to the will and actual understanding , beyond the sphere of which whatsoever does happen , it is collateral and accidental both to the intention and to the time . a mans action hath a proper life of its own , and it leaves a permanent effect , or is productive of the same by a continuing emanation , this if it be foreseen , and considered and chosen is as imputable as if it were present , or immediate . but because a man can see but so farre , and hath a limited effluxe and impression by all his actions , he is not to be judged or condemned by any thing that shall happen beyond that proper extension ; and if some polonians or transylvanians , english or french make ill use of the arguments of arius it is not to be supposed that it shall be put upon arius his account at the day of judgement , and that his or any mans damnation shall increase upon such accounts , which as they are beyond the intention of the man , or the efficacy of his action , so also beyond the distance of his prevision . but for this that rule which is neerest to exactness is this , no effect which happens after a mans death is imputable to him as a new sin . so far as it was actually intended and design'd in his life time , or foreseen and not reversed so far it is imputed upon the stock of the present malice , not of the future event ; his own act and his own intention for the present , and his actual design of the future are sufficient load upon him ; but then because his act and his actual design could not live after his death , therefore nothing beyond the life of the man can be a new sin : because as he cannot actually or habitually will that event , so neither can he rescind it ; if he cannot will it in any sense , it can in no sense be imputed , but if it could be willed , then it may also be refused and rescinded , which because it is impossible , therefore the increase of evil stands not at his door that occasion'd it , and cannot either will it any more or hinder it . this is that which is meant by our b. saviour ; the night comes when no man worketh , and whatsoever is beyond the line of life is also beyond the line of worketh , and therefore cannot increase or begin upon a new score , when the whole stock is spent . lastly , that which proves all this , does also further explicate the rule : whatsoever event depends upon the will of another is so contingent in respect of him that first set the evil on work , that it is no longer upon his account then he actually or habitually desires it or indeavours : because now the evil hath a new cause and every emergent event is upon such a cause as cannot be , forc'd or indeed produc'd by any thing besides it self : and therefore to it self onely it is to be imputed , excepting where the malice of the first agent hath an actual or intended influxe into the second . rule . the laws of jesus christ are the measures of the spirit , and are alwaies to be extended to a spiritual signification . it was a fair character that was given of the christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they obey the laws appointed for them , and by the piety and charity of their lives , excell even the measure of the laws themselves : for by what instance soever god would be glorified and by what charity soever our brother can be releeved , and by what justice societies are established and continued , in all that they exercise themselves according to their whole power , and would do more if they could , and sometimes doe more then they are required : and oftentimes with better circumstances then are exacted , and alwaies with a mind more ready then their hand . humane laws can exact but the outward action ; they neither can command the understanding , nor judge the will , because they cannot secure that nor discern this : and without these two their interest is well enough preserved . he that paies my money though it be against his will does me justice and is quit before the king , and if he dissembles , yet if he gives me good words , i cannot implead him of calumny or slander . thus the pharisees understood the law of moses , and called him innocent whom the laws could not charge ; but therefore christ calls them to new accounts . he that offers a pure lamb to god may dishonour him with a foul thought : and no sacrifice is pure by the skin and colour but by the heart and hand of him that presents it . acts of external religion are publications of the divine honours , but the heart does onely pay them : for there it is that god does sit judge alone ; and though he hath given us bodies to converse below with a material world ; yet gods temple is in heaven in the intellectual world , ; and the spirit of a man is the sacrifice , and his purest thoughts are oblations , and holy purposes are the best presents , and the crucifixion of our passions is the best imm●●tion , the onely beasts of sacrifice , and the cross of christ is the altar , and his passion is the salt of all our sacrifices , and his intercession makes the swee● perfume , and so atonement is made by the bloud of the lamb , and we are accepted in our services , and our wills are crowned with the rewards of a holy obedience : if our hearts be right , our services will never be wanting , or rejected , and although our hearts can supply the want of external power , yet it is certain that nothing can supply the want of our hearts , and of good affections ; these must be intire ; for they are gods peculiar portion , and therefore must not be divided . plutarch tells of apollodorus that he dreamd he was taken by the scythians , flea'd alive and then cut in pieces and thrown in a bo●●ing caldron , where his heart leapt forth into the midst of all the little portions of flesh and told them , i am the cause of all this evil : it was something like that saying of s. bernard , nihil ardet in inferno nisi propria voluntas ; nothing burnes i● the eternal flames of hell , but a mans heart , nothing but his will : for from the heart proceed evil thoughts , adulteries , &c. said our blessed saviour●● but therefore god requires the heart , that is , that the principle of actions be secured , and the principalis domus the chief house where god loves to dwell and reign be kept without theeves and murderers . * this then is the first sense of the rule ; that our obedience which christ exacts is a sincere obedience of the will , and is not satisfied with the outward work . he that gives almes to the poor , and curses them in his heart : he that entertains an apostle in the name of an apostle , and grutches the expences of his dyet is neither charitable nor hospitable , and shall neither have the reward of an apostle nor a brother . in vain it is to wash a goblet if you mean to put into it nothing but the dead lees and vappe of wine ; and a fair tomb of amber was too beauteous and rich an inclosure for martials viper and his fly . introrsum turpes , speciosae pelle decora . but this is a caution against hypocrisy in the moral sense of the words , but the legal sense of the rule is , that in all laws , the first intention is , that god be served with the will and the affections ; and that these be never separated from the outward work . . but it is also meant that the whole design of the laws of jesus christ is to be perfective of the spirit , and his religion is a spiritual service ; that is , permanent and unalterable , vertuous and useful , natural and holy , not relative to time and place , or any material circumstances , nor integrated by corporal services ; the effect of which is this . . the body of the christian services does wholly consist of natural religion , that is , such services whereby we can glorifie god and represent our own needs ; that is , prayers and eucharists , acts of love and fear , faith and hope , love of god and love of our neighbour , which are all those things by by which we can be like god : by which we can doe good , and by which we can receive any : and excepting the sacraments whose effect is spiritual , and the sense mysterious , and the rites easie , and the number the smallest of all , there is in the digest of the christian law no commandement of any external rite or ceremony . . as it intends wholly an exclusion of the mosaick ceremonies , so it will not admit a body of new and superinduc'd ceremonies : for they are or may be as much against the analogy of the spiritual law of christ , as the other . the ceremonies of the christian services must be no part of the religion ; but either must be the circumstances of the religion , or the imperate acts of some vertue : the christian must be in a place when he praies , and that place may be determin'd , and thither he must goe , and yet he may goe any whither else , his action is finite and must be done in time , and that time may be appointed him , and then he must doe it at that time , and yet he may doe it at any time else : if he be commanded by his superiours to pray kneeling , he must kneel at the appointment of the law ; and yet he may in his own devotions at another time fall upon his face or pray standing . * but the christian and the mosaick ceremonies thus differ : . the mosaick rites were appointed by god ; the christian onely by men. . consequently they are necessary parts of the religion , these are not . . the mosaick ceremonies did oblige every where ; the christian onely in publick . . they were integral parts of the religion ; these are but circumstances and investitures of the religious actions . . these are to be done with liberty ; but the jews were in bondage under theirs . . ours are alterable , theirs lasting as their religion . . theirs were many and burdensome , ours ought to be few ; of the number of which our superiours are to judge by charity , and the nature and common notices of things , and the analogy of the liberty and laws of christianity . but although there are no publickly described measures before-hand by which princes or prelates shall appoint the number of their ceremonies ; yet there is in reason and common voices sufficient to reprove the folly of him who because he would have his body decently vested shall wear five and twenty cloaks : stola & tunica ; something for warmth and something for ornament does well ; but she that wears so many adornements on her and girdle , that it is the work of half a day to dress her , is a servant of the tiar of her own head ; and thinks neither her soul nor her body , but her clothes to be the principal . by this i intend to reproove the infinite number of ceremonies in the roman church ; they are describ'd in a great book in folio , quem mea vix totum bibliotheca capit . my purse will not reach to buy it : but it is too like the impertinency of the buisily idle women i now mentiond : and although by such means religion is made pompous and apt to allure them that admire gay nothings , and fine prettinesses ; yet then it also spends their religious passions and wonder in that which effects nothing upon the soule . it is certain that actions of religion must be fitted with all those things which minister to decent and grave and orderly and solemn action : but they must be no more but a just investiture or the religious action ; and every thing can distract us in our prayers , and all the arts of watchfulness and caution are too little to fixe our intentions on them , and therefore whatsoever can become a proper entertainment of the mind , can also be a diversion of the devotion and a hindrance to the prayer . the sum is this ; ceremonies may be the accidents of worship but nothing of the substance . this they were among the jews , that they may be amongst the christians , time and place for the action : habite and posture for the men ; that 's all that religion needs , whatsoever else is grave and decent , and whatsoever else is orderly is not to be rejected : but if it be not these , it is not to be imposed : and when they become numerous or grievous they are to be removed by the same lawful hand that brought them in . . in the christian law all purities and impurities are spiritual ; and the soul contracts no religious charge without her own act : he that touches a dead body though he does not wash , may lift up pure hands in prayer ; but if his soul be unclean , no water , no ceremony will wash him pure without repentance : o nimium faciles qui tristia crimina caedis tolli fluminea posse putatis aqua . it had been well if in all ages this had been considered , and particularly in the matter of marriage : for when single life was preferred before the married for the accidental advantages to piety ( especially in times of persecution ) which might be injoyed there rather then here , some from thence extended their declamation further , and drawing in all the auxiliaries from the old law , began to preferre single life before marriage , as being a state of greater purity , and then by little they went on thinking marriage to be less pure till at last they beleeved it to be a state of carnality ; and with the persuasions of men effected by such discourses were also mingled the discourses of hereticks who directly condemn'd marriage , and that which descended from this mixture of doctrines some false , and the others not true , was a less honourable opinion of that holy institution on which god founded the first blessing of mankind ; and which christ hath consecrated into a mystery , and the holy spirit hath sanctified by the word of g●d and prayer , and which is the seminary of the church , and that nursery from whence the kingdome of heaven is peopled . but if marriage be lawful , then he that lives in that state as he should , contracts no impurities , but is capable of any holy ministery , and receptive of any sacrament , and fit for any imployment , and capable of any office , and worthy of any dignity . let them who have reason and experience to verifie their affirmative speak all the great things of single life that can be said of it , and they may say much ; for the advantages are many which are in a single life , and in a private state , and an unactive condition , and a small fortune , and retirement ; but then although every one of these hath some ; yet a publick state , and an active life , and a full fortune , and publick offices , and a married life have also advantages of their own , and blessings and vertues appropriate ; and in all god may be equally served , according as the men are , and the advantages neglected or improved . but that which i insist upon is , that to be rich is no sin , and to be a person●s ●s no crime , and to be marryed is no imparity : and therefore to suspect a disproportion between this state , and spiritual actions or offices , is a jealousie whose parent is heresie , and pride and interest are its nurses . fornication is uncleanness , and concubinate and voluntary pollutions , and unnatural lusts are uncleanness and makes us unworthy to approach either to the altar or to the railes , but marriage that fills heaven makes no man unfit for churches or holy offices . upon this account i am also to take away those scruples which have been thrown into mens consciences by some indiscreet persons , concerning involuntary pollutions ; concerning which we find many absurd stories of friers , and of pretended temptations and spites of the devil to hinder them from receiving the holy sacrament by procuring such accidents to them before the solemnity : which persuasion was wholly upon this account that the spirit could be polluted by something that is without ; and that the accidents of the body could defile the soul and this and the like were the accidents that could doe it . in which cases it is without all peradventure true , that if the soul consented not before or after , neither nature , nor natures enemy are to be taken into the accounts of just dispositions or indispositions to spiritual ministeries ; if we serve god with our whole mind , and with all our heart , and doe what we can that is good , and avoid all evil that we can avoid , we can not be prejudic'd by what we cannot avoid . . although the spirituality of the gospel excludes all shadows of ceremonies , and all bodily rites from being of the substance of religion ; yet this spirituality does not exclude the ministery and service of the body : for the worship of the body may also be spiritual : to worship god with our bodies is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable , and therefore a spiritual worship . thus when the eyes are lift up in prayer , when the bowels yerne with pity , when the hands are extended to fill the poor mans basket , the body serves the spirit , and the spirit serves god , and all is a spiritual religion . but because a bodily religion such as was that of the jews cannot be a spiritual religion such as must be that of the christians , and yet the service of the body is also a part of the ministery of the spirit ; the rule which can determine our conscience in the instances of this article is this : whatsoever is an elicite or imperate act of vertue whether it be acted by the soul or by the body is an act of spiritual religion . for in vertues there is a body and a foul ; and all transient actions , or ad extra have something of materiality in them which must be ministred to by the body . for therefore our blessed lord hath commanded mortification of our bodies , that our bodies may become spiritual ; and as acts of understanding are ministred to by material phantasms , so are the most spiritual acts of vertue , the love and the fear of god by sad spectacles , and gracious accidents , by feeling good and suffering evil ; and as the actions of discerning sensitive objects are direct products of the soul , but yet have for every one of the faculties a proper organ in the body : so have the vertues of a christian ; they are acts and habits of a sanctified soul , but to some the hand does cooperate , to some the eyes , and to some all the body , that as the graces of the soul are commencements and dispositions to glory ; so these spiritual ministeries of the body may nourish it and dispose the body to its perfect spirituality in the resurrection of the just . but then these ministeries of the body , are then onely to be adjudged a spiritual service ; when the soul and the body make but one intire agent , just as when the soul sees by the eye , we say the eye sees ; because that seeing is the action or passion of the soul , which uses that organ in her operation : so when the act of the body and soul is but one and the same product of religion , it is the soul and the spirit which is the principal agent , and from thence the action must be denominated to be spiritual . but as when the eye is made to twinkle and look spritefully , or amorously , or is propos'd as a peece of beauty and does something of its own , but no natural and proper ministery of the soul , it is the instrument of vice or vanity and not of the soul : so it is in the services of the body , if the body of our services be not the product of the soul , and the imperate act of some vertue , or the proper specifick act of some grace , it can never be a part of the religion . s. paul hath given us perfect measures in this inquiry , to give our body to be burned , to give all our goods to the poor , to have all faith , are but the bodies and outsides or material parts of our religion , and are good for nothing : but when all these proceed from charity , that is , from a willing , a loving spirit , from a heart that is right to god , that is desirous to please him , then faith justifies , and giving gifts to the poor is true almes , and giving our bodies to the fire is a holy martyrdome : and in this sense , dressing bodies to their burial is an act of a spiritual grace , to adorn places of prayer , to build them and fit them for the service of god , is an act of spiritual religion , to minister to the poor , to dress children , to make them clean , to teach them their catechismes , though bodily ministeries , are yet actions of the spiritual religion of a christian. but from this , those things onely are excluded , which either are not the direct productions of a sanctified soul , or proper and prudent ministeries to some vertue . . the spirituality of the laws of jesus christ have yet one effect more : in all contrasts or interfering of laws , or senses of the laws , the spiritual sense is to be preferr'd , the spiritual action is to be chosen . by which it is not meant that ever there can be a dispute between the act of the mind and an act of the body ; because as no man , and no thing can hinder the soul from willing or understanding , from loving or hating , from fearing or slighting , from valuing or neglecting its proper object : so the act of the body which is to minister to the soul cannot stand in contradiction to that to which in the very nature of the thing it is subordinate : but the meaning is , when laws are to be expounded , that sense is to be chosen which more relates to an act of grace , then that which is nothing but an external ministery : thus , if the question be between the beautifying of a chappel , or the rescuing of the poor from famine , although that might be an act of spiritual religion , when religion requires that specification of an act ; yet becaus that hath less of the spirit in it then the other , and is nor requir'd in the presence of the other : this is to be adjudged the more spiritual ; because it is the more holy . if the question be between keeping of a holy day , or doing charitable releefs to necessitous people , christ in the instance of the sabbath hath taught us to preferre charity before external ministeries ; obedience before sacrifice , mercy before oblations ; and did not onely make way for the taking off all mere bodily rites , but also for the expounding his own laws to the more spiritual sense , that is , to the complyance with the most excellent and useful grace . so also for the exposition of laws express'd by material significations : as cutting off the hand , plucking out the right eye , eating the flesh of christ , drinking his bloud , the flesh , that is , carnal commentaries profit nothing : but these words are spirit and life : that is , they are neither to be understood nor practis'd in the material but spiritual sense . but as to the general conduct of the conscience in all these inquiries , the rule is this : all acts of vertue are to be preferred before the instruments of it : and that which exercises it , before that which signifies it ; and inward acts before the outward . thus when fasting is appointed in order to prayer , and yet both cannot be together , ( for that by fasting we are disabled to pray ) there it is , that prayer must be preferred and fasting let alone . if corporal austerities be undertaken for mortification of a rebellious body ; if they hinder the body in the direct ministeries to the soul in other cases , and become uncharitable , charity is to take place , and the austerities may be supplyed by something else . now this rule hath in it no exception nor variety but this : that it is to be understood in instances of corporal and spiritual acts that are of a disparate nature , and but onely accidentally subordinate , as fasting to prayer , keeping holy-daies for the special ministeries of religion , lyings upon the ground to chastity , and the like : but in the actions external which are proper exercises of a vertue , the external which is directly , naturally or by institution subordinate to the internal must never be omitted upon pretence of preferring the internal ; because they never can contradict one another , as it never can be disputed whether the soul or the eye shall see ; for the soul sees by the eye and cannot see without it ; and it may so happen in the external acts of vertue ministring to the internal ; as in some cases a man is not charitable , unless he extends his hand to the poor , or lifts him out of a ditch , or guide him in the way . this instance and sense of the rule we learn from s. james : if a brother or a sister be naked and destitute of daily food , and one of you say unto them , be ye warmed and filled , notwithstanding ye give them not those things which are needful to the body , what doth it profit ? that is , it is in vain to pretend internal charity without the external : in many cases it cannot be without it , and when it can , it is because there is no object for the act , or no possibility to doe it , and then the internal is to be done not by way of preference to the external , but in destitution of it and supply . but this will be yet further explicated in the following rule . rule . the imperate acts or outward expressions of the vertue of one commandement , must not contradict the elicite acts of another . by imperate acts i mean such which are commanded to be done by the interest of any vertue whatsoever , not proper to the vertues but such as may minister to it , or signifie it : thus to deny the impure sollicitations of an unchast person is a proper , an elicite act of the vertue of chastity ; but to lie upon the ground , to wear an hairen shirt , to use disciplines , to roll our naked body upon thornes , to sleep in snowes are imperate acts , that is , such which the vertue may chuse and exercise for its own advantage and interest ; but such which are not necessary to any man in particular , not to most men in the general ; useful indeed in some cases but not necessary in any . to eat and drink sparingly and so as may minister to health and religion is directly , that is , a proper and elicite act of temperance : but if a man spares to eat that he may have wherewithall to pay his debts , it is an imperate act of justice , if to make himself healthful and strong to warre , it is an act of fortitude : the terms being so explicated , the measures of the rule are these following particulars . the elicite acts of several vertues can never be contrary to each other : as an act of religion is never against an act of charity : chastity is never against justice , temperance is never against piety . the effect of which proposition is this , that one ought not to be pretended against another , and no piety to parents can engage us to be drunk for their sakes , no pretence of religion can make it lawful to neglect the care of our children , and to this purpose was that excellent precept of the son of sirach , let not the reverence of any man cause thee to sin ; it is no good manners to comply with our superiours against our supreme , and there is a time and a place for every vertue : but no time nor place , no cause or opportunity of doing against any . * it may so happen that the external actions of several vertues cannot consist , as sometimes i cannot pay the gabel to the prince ; and the offering to the priest ; i cannot feed my child and the poor that begs ; i cannot at some times tell truth and yet preserve the life of my brother . now when the two external elicite acts of vertue are inconsistent , the one must of necessity give place : the rules of which are to be given more properly in another place * : but that which for the present i am to say , is this , that although the outward act cannot at all times be exercised and so must in certain cases be omitted , yet in no case can it be lawful for the interest of one vertue to doe against another . . the imperate acts of one vertue may contradict the imperate or instrumental and ministring acts of another : as fasting when it is commanded by religion may be against the advice of our physitian , whom to observe it is sometimes a precept of prudence , sometimes of charity . religion commands us sometimes to feast , and at the same time our charity bids us save our expence , that the poor may be fed the more plentifully . the reason of this is because all the imperate acts of vertue are external and must depend upon something from without : which because it can unavoidably be hindred , it must needs also be , that it may inculpably be omitted . but then the rule is this ; because all imperate acts of vertue , are nothing in themselves but wholly in relation to the vertue ; that imperate act which ministers to that vertue which is then to be preferred , must also be preferred : the reason is plain : the accessory must follow the nature of the principal : and therefore if we must now preferre the vertue , we must also preferre the instrument . the case is this ; don antonio licente of portugal according to the portuguese and spanish vanity , lov'd to see his wife painted ; and one evening commanded her to appear with him so disguis'd at a masque : she having notice that a young gentleman who was passionately in love with her would be there , and knowing that it would enflame his passion if she were so adorn'd , inquires of her confessor by what means she should restrain the folly of that , inamorato , and receives this amongst other advices , that at no hand she should appear before him with any artificial handsomeness : if she obeyes her husbands humor at that meeting , she does hurt to a soul , and gives fuell to an impure flame which already is too big : if she does not obey him in that instance , her husband will lose the pleasure of his fancy . but because she finds there is no other evil will be consequent to her omission , but that her husband shall want a little phantastick pleasure ; and the consequent of her obeying him would be ( for ought she knew ) that god might lose a soul : she chose to doe an act ministring to spiritual charity and the chastity of her brother , rather then an act that could be instrumental to nothing but the aiery pleasure of her husband : though otherwise she had been bound to signifie her obedience to him by any thing that had been lawful . but in this there is some variety , and ought to be some caution : for although the principal vertue is to be preferred not onely in it self or in its proper and elicite acts , but also in its imperate and instrumental ; yet this is to be understood to be true , when the instruments are in equal order to their respective vertues , or when there is no considerable difference . for if the action in question ministring to the less principal vertue doe very much promote it , and the other which is instrumental to the more principal doe it but an inconsiderable advantage ; the ministery of the less principal is in that case to be preferr'd ; the reason is , because by this omission of an inconsiderable instrument the present duty is not hindred ; but the service of god is advantaged in the other , because it is able to effect something that is confiderable toward the service of god , which the other is not . the case is this ; i knew a brave man who by a conspiracy of evil persons was condemn'd to die : he having of a long time us'd to fast till the morning office was completed , because he found fasting to be practis'd by antiquity , and by holy persons in their more solemn offices , and thinking it might or did him some advantage in order to the bettering of his prayer ; did think to doe so in the morning before his execution . but then on the other side he considered that if he fasted he should suffer a great diminution of spirits , and possibly might be suspected of pusillanimity if he did suffer a natural lipothymy , and therefore could not tell what he should doe . he was sure that to acquit himself before god in his duty was much to be preferr'd before the other of appearing brave and hardy before men , and therefore that his private prayers were more to be regarded then his publick confidence ; and therefore was chusing to fast : but then he reflected on the actions instrumental again , and considered that his abstinence from a little meat would bring but a very little and inconsiderable advantage to his prayers , but his eating would very much strengthen his heart and doe him a very considerable advantage that way , he chose this , because the other could easily be supplyed by the intenseness of his spirit , his zeal , and his present necessity , but this could not but by natural supplies and supportations of the strengths of the body . but in the like cases , prudence and the conduct of a good guide is the best security to him that inquires with an honest heart and pure intention ; and then the determination is best , and the conscience is safest when both can be reconciled : but when they cannot , the former measures are to be observed . . those actions which can onely signifie or serve the interest of vertue by way of collateral advantage and indirect ministery must ever give place when they hinder the proper acts of any vertue whatsoever . fasting must never be used when to fast is against charity : because charity is directly commanded , but fasting is relative to something else , and is not commanded for it self . now in those things which are of a disparate nature , a principal is ever to be preferred before an instrument , and an act of duty before an act of prudence , and necessity before convenience . . but in things subordinate , that is , when the outward act is an elicite act of vertue , and truely subordinate to the internal , there can be no contradiction of one to the other ; but the outward act and the inward must be both performed ; that is , neither of them must be pretended in objection to the other ; for they cannot hinder each other ; but the outward can be hindered onely by something from without , but the inward by nothing . so that in order to conscience , the rule is this ; he that does an inward and elicite act of vertue , will certainly if it be in his power , doe the outward elicite act : that is , the hand will move at the command of the will , and the foot will goe if it be commanded , and if the soul be charitable the hand will be apt to minister . for it is not well within , unless it be well without ; that is , unless the vertue express it self in outward action where it can . and on the other side ; an outward elicite act of vertue can never goe alone , unless it be the product of a good heart and of an inward elicite act , it is the imperate act of pride , or ambition , or a vitious fear , or covetousness , or something criminal , but neither the imperate nor the elicite act of any vertue whatsoever . . though the words of art here used be not common , yet the practice of these rules in the questions of conscience will not be difficult if we shall but with some diligence observe but the difference of external actions , and be able to discerne what outward actions are the elicite or proper , and which are the imperate and instrumental acts of vertue ; because these being to give place to other acts by the events and constitution of their own nature , and the other never but when they are hindred from without , our duty will be easy when we once understand of what nature the outward action is . the rule therefore for the direction of our conscience in this affair is this ; those actions which either are commanded by name and in particular , or by direct and proper consequence from the general , they are the elicite and proper actions of a vertue . thus to give almes is a proper and elicite act of charity : to condemne the criminal is a proper act of justice : to speak well of all men behind their backs , so farre as we can with truth , is an elicite act of equity . but whatever is of that nature that it can be done innocently and yet not be an act of vertue properly , that onely is instrumental to a vertue , and is an imperate action . thus to invite rich men to a feast may be done prudently and without scruple , but he that does so and no more shall have no reward in heaven for it : but yet to invite rich men to a banquet may minister to friendships or peace , or it may obtain releef to a poor oppressed brother , and then it may be a good instrument of that vertue to which by accident or the personal intention of the man ( not the natural order or intention of the thing ) it does minister . * by the serious observation of this difference of acts we may be guided in many cases of conscience and in the interpretation of some of the laws of our religion . rule . when any thing is forbidden by the lawes of christ , all those things also by which we come to that sin are understood to be forbidden by the same law. in this there is one great difference between positive and negative laws . when any thing is commanded or enjoined , to take or use any instrument to it is left to our choice , and is matter of prudence and not duty : as when we are commanded to mortifie the lusts of the body : we are not commanded to lie upon the ground , or to masticate rhubarb , or to goe barefoot , or to put on s. francis his girdle upon the bare body : as we find these actions aptly instrumental to the duty , and fitted to the person , so we may use them : but if the fear of hell , or the hopes of heaven can mortify us sufficiently to all the purposes of the spirit , or if he who is married be not tempted , or he who is unmarried be by nature abstinent , or by disease and imperfection , these instruments are out of use , as to these purposes . for here nothing is under command but the duty it self ; aud if by any good instrument it be done , it is all one as to the law . * but in negative precepts the case is otherwise : for the crime is not onely to be abstained from , but every instrument of it , every path that leads to it , whatsoever can begin or promote it : and the reason is , because all these things are of the same nature with the sin ; and therefore although every thing that is or may be good is not commanded , yet every evil is forbidden . o●e flye can spoil a pot of ointment : but this we are plainly taught by our blessed saviours sermon in the mount ; where he expounded the precepts of the ancients , not only to signifie the outward act , but the inward desire : and in this our blessed masters law is much more perfect then the digest of moses ; for although there also god forbad concupiscence ; yet it was onely instanc'd in the matter of covetousness ; and was not extended to the other instances of duty ; but in christs law , non concupisces is the apex juris , it is the conservatory and the last duty of every commandement nam scelus intra se tantum qui cogitat ullum facti crimen habet . — he that thinks a lustful thought hath broken a commandement ; and if the eye be full of adultery , or the mouth be impure , or the hand be unclean , the whole man is polluted before god , and stands guilty of the breach of the main law . exercetur , atque aperitur opere nequitia , non incipit . the deed tells the heart , and opens the shop of crimes , but they begin in the heart , and end in the outward work . but in this there is no difficulty : for god being lord of all our faculties , and the searcher of hearts , and the judge of our thoughts , he must be served by all , and he searches that he may judge all , and judges that he may punish or reward all . but the rule is onely thus to be limited : that in those sinnes whose being criminal is wholly relative to persons with whom we converse ; every thought is not a sin unless that thought also be relative . as he sins not that thinks a lie , if he resolves not to abuse any body with it , and a man may love to please himself with false news , and put on a fantastick confidence and persuasion of the truth of what he would fain have to be true ; though to his reason it seem improbable . in this there is some folly , but no malice : but to lie is a relative action ; and if he have but a thought or purpose to abuse the credulity of any one , then that thought or purpose is a lie ; that is , it is of the same nature with a lie , and therefore of the same condemnation . the case is the same in all things which are forbidden onely because they are uncharitable or unjust to my brother , but are permitted when they are otherwise . . but the intention of the rule is more : for it means that all the addresses and preparations to criminal and forbidden actions are also forbidden . thus because christ gave a law against fornication he hath also forbidden us to tempt any one to it by words , or by wanton gestures , or lascivious dressings , and she fornicates that paints her face with idle purposes . . it is also meant concerning temptations to a forbidden instance ; for they also are forbidden in the prohibition of the crime : which is to be understood with these cautions : . if the temptation be in a natural and direct order to the sin , it is forbidden , where the sin is . thus because lusts of the flesh are prohibited , it is also our duty , that we doe not make provision for the flesh to fulfill the lusts of it . eating high , and drinking deep are actions of uncleanness , as well as of intemperance : and in the same proportion also is every thing that ministers directly to the lusts of the lower belly though in a less degree ; as lying soft , studying the palate , arts of pleasure and provocation , inticing gestures : with this caution ; . if the effect be observed in these less and lower instances then they are directly criminal : for whatsoever did bring a sin and is still entertain'd knowingly and choosingly , is ( at least by interpretation ) chosen for the sins sake : but at first and before the observation it may enter upon another account ; which if it be criminal , to that these instances are to be reckoned , and not to that sin to which they minister unknowingly . . every temptation is then certainly to be reckoned as a sin when it is procured by our own act ; whether the temptation ministers to the sin directly or accidentally : for if we chose it , it can have no excuse : tute quod intristi tibi comedendum est : and unless the man be surprised , his chosing of an instrument to sin withal , is not for the sake of the instrument , but for its relation : and this is true , although the usual effect does not follow the instrument . for there is sometimes a fantastick pleasure in the remembrances of sin , in the approaches of it , in our addresses to it : * and there are some men who dare not act the foul crime , who yet love to look upon its fair face ; and they drive out sin as abraham did ismael with an unwilling willingness ( god knows ) and therefore give it bread and water abroad though no entertainment at home and they look after it , and are pleased with the stories of it , and love to see the place of its acting , hic locus , haec eadem sub qua requiescimus arbor scit quibus ingemui curis , quibus ignibus arsi . and they roll it in their minds : now they that goe but thus farre and love to tempt themselves by walking upon the brink of the river , and delight themselves in viewing the instrument of their sin , though they use it no further , they have given demonstration of their love of sin when they make so much of its proxy . * but there are others who have great experience of the vanity of all sin and the emptiness and dissatisfaction that is in its fruition , and know as soon as ever they have enjoyed it , it is gone , and that there is more pleasure in the expectation then in the possession ; and therefore they had rather goe towards it then arrive thither ; and love the temptation better then the sin : these men sin with an excellent philosophy and wittiness of sinning ; they love to woe alwayes and not to enjoy , ever to be hungry and sitting down to dinner , but are afraid to have their desires filled , but if we consider what the secret of it is , and that there is in these men an immense love to sin , and a perfect adhesion to the pleasure of it , and that they refuse to enter lest they should quickly pass thorough , and they are unwilling to tast it , lest they should eat no more , and would not enjoy , because they will not be weary of it ; and will deny any thing to themselves even that which they most love , lest for a while they should loath their beloved sin ; we shall see reason enough to affirme these men to be the greatest breakers of the laws of jesus christ ; though they onely tempt themselves , and handle the instruments of sin , and although these instruments serve nothing but the temptation , and the temptation does not serve the sin , whether in its own nature it is design'd . . if the temptation be involuntary , then it is not imputed : and yet this is to be understood with this provision ; that it be neither chosen directly , nor by interpretation ; that is , that it be not entred into by carelessness , or confidence , or choice . if it be by choice , then it is directly against that law of christ which forbids that sin whither the temptation leads ; but if it enter by carelessnesse or confidence , it belongs not to this rule ; for although every such temptation is against the laws of christ , yet they are not under the same law by which the effect is prohibited , but unlawful because they are against christian prudence and christian charity . rule . the suppositive propositions with the supervening advices of our blessed saviour are alwaies equivalent to matter of duty , and are by interpretation a commandement . this rule is intended as an explication of the precepts of prayer , alms , and fasting : all which our blessed saviour in his sermon upon the mount expressed by way of supposition ; which way of expression although it be not a positive and legal expression of a commandement , yet it either supposes a preceding law , or a confirm'd practice , or at least that those to whom such words are directed are willing and loving and obedient people , understanding the intimations and secret significations of the divine pleasure . when ye give almes , doe not blow a trumpet , said our blessed saviour . when ye pray stand not in the corners of the streets , when you fast doe not disfigure your faces . now concerning prayer and alms there is no difficulty , because our blessed lord and his apostles have often repeated the will of god in express commandements concerning them , but because of fasting he hath said much less , and nothing at all but these suppositive words , and a prophecy that his disciples should fast in the daies of the bridegrooms absence , and a declaration of the blessed effects of fasting ; this hath a proper inquiry and a special difficulty , whether or no these words have the force of a commandement . concerning which we may take an estimate , by those other expressions of our lawgiver concerning almes ; which we without further scrutiny know to be commandements , because in other places they are positively expressed : and therefore if we can find it so concerning fasting , this inquiry will be at an end . now concerning this i will not onely observe that the three great heads and representatives of the law , the prophets , and the gospel , christ , moses and elias , who were concentred and inwrapped in one glory upon mount tabor were an equal example of fasting , which in their own persons by a miracle was consigned to be an example and an exhortation to fasting to all ages of religion , and each of them fasting fourty dayes upon great occasions told to them who have ears to hear , what their duty is in all the great accidents of their life : but that which is very material to the present inquiry is , that this supposition of our blessed lord , [ when ye fast ] was spoken to a people who made it a great part of their religion to fast , who plac'd some portions of holiness in it , who had received the influence of their greatest , their best , their most imitable examples for religious fasting ; and the impression of many commandements not onely relative to themselves as bound by such a law , but as being under the conduct of religion in general . such was the precept of the prophet joel , thus saith the lord turn ye even to me , with all your heart , with fasting and with weeping and with mourning . now whatever the prophets said that related to religion abstractedly , or morality , all that is evangelical ( as i proved formerly in this book : ) * besides there was an universal solemn practice of this exercise , under joshua at ai , under the judges at gibeah , under samuel at mizpah , under david at hebron ; fasts frequently proclamed , frequently instituted ; at the preaching of jeremy and daniel , of joel and zechary ; before the captivity , under it , and after it ; in the dayes of sorrow and in the dayes of danger , in their religion solemn and unsolemn , after they had sinned and when they were punished , at jerusalem among the jews and at niniveh amongst the gentiles : now because it is certain that all this could not be confin'd to the special religion of the jews , but was an expression and apt signification and instrument of a natural religion our b. saviour needed not renew this and efforme it over again into the same shape , but had reason to suppose the world would proceed in an instance whose nature could not receive a new reason and consequent change in the whole . this heap of considerations relates to that state of things in which our blessed saviour found this religious exercise at his comming . now if we consider what our blessed savior did to it in the gospel ; we shall perceive he intended to leave it no less then he found it : for first , he lik'd it and approv'd it , he allowed a time to it , a portion of that by which god will be serv'd ; and he that gave us time onely to serve him and in that to serve our selves , would not allow any time to that by which he was no way served . . we cannot tell why christ should presuppose that a thing was to be done , which god did not require to be done : such things christ used to reprove , not to recommend , to destroy not to adorne by the superfetation of a new commandement . . these words he speaks to his disciples in the promulgation of his own doctrine , in his sermon upon the mount , which is the great institution and sanction of the evangelical doctrine , and therefore left it recommended and bound upon them by a new ligature , even by an adoption into the everlasting covenant . . he represents it equally with those other of prayer and almes , which in this excellent digest of laws he no otherwise recommends , but as supposing men sufficiently ingaged to the practice of these duties : when ye pray enter into your chamber , and when ye pray say our father , and when ye fast , be sincere and humble . . he that presupposes does also establish ; because then one part of the duty is a postulate and a ground for the superstructure of another ; and is sufficiently declar'd by its parallels in the usual style of scripture . my son when thou servest the lord prepare thy soul for temptation , so the sonne of syrach : and again , when thou hearest forgive : and again , when thou art afflicted call upon him , which formes of expression suppose a perfect persuasion and accepted practice of the duty ; and is more then a conditional hypothetick : si jejunatis hath in it more contingency , but cùm jejunatis is an expression of confidence and is gone beyond a doubt . . that exercise which christ orders and disposes , which he reformes and purges from all evils superinduc'd appendage is certainly dress'd for the temple and for the service of god ; now this of fasting christ reforms from its being abus'd as he did prayer and almes ; and therefore left it in the first intention of god and of a natural religion to be a service of god , like that of bowing the head , or going to worship in the houses of prayer . to this duty he promises a reward : our heavenly father that seeth thy fasting in secret shall reward thee openly : that is , its being private shall not hinder it from being rewarded ; for god sees it , and likes it , and loves it , and will reward it . now for confirmation of all this , and that this was to this purpose so understood by the disciples and followers of our lord : s. paul was in fastings often ; and this was a characteristick note of the ministers of the gospel in all things approving our selves as the ministers of god in much patience… . in watchings , in fastings : and when paul and barnabas were ordained apostles of the uncircumcision , they fasted and prayed and laid their hands on them and so sent them away ; and esteemed this duty so sacred , that s. paul permitted married persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint vacant times from their endearments that they may give themselves to fasting and prayer : and the primitive christians were generally such asceticks in this instance of fasting , that the ecclesiastical story is full of strange narratives of their prodigious fastings . lastly , fasting is an act of many vertues : it is an elicite and proper act of temperance , and of repentance , aud of humiliation , and of mortification of the flesh with its affections and lusts ; it is an imperate and instrumental act ministring to prayer , and is called a service of god : so the good old prophetess served god night and day in fasting and prayer : and that which serves god , and ministers so much to religion , and exercises so many graces , and was practis'd by the faithful in both testaments , and was part of the religion of both jews and gentiles , and was the great solemnity and publication of repentance , and part of a natural religion , and an indearment of the divine mercy and pitty ; that which was alwaies accounted an instrument of impetration or a prevailing prayer ; which christ recommended and presupposed , and adorned with a cautionary precept and taught the manner of its observation , and to which he made promises , and told the world that his heavenly father will reward it ; certainly this can be no less then a duty of the evangelical or christian religion . but yet although it be a duty , yet it is of a nature and obligation different from other instances . when it relates to repentance , it is just a duty , as redeeming captives is commanded under the precept of mercy : that is , it is the specification or positive exercise and act of an affirmative duty : it is a duty in it self , that is , an act whereby god can be served ; but it becomes obligatory to the man by other measures , by accidental necessities and personal capacities , in time and place , by publick authority and private resolution . not that a man cannot be said to be a true penitent unless he be a faster : but that fasting is a proper , apt , natural , usual , approved expression , and an exercise of repentance : it is more fitted to the capacities of men , and usages of religion then any other outward act , it hath some natural and many collateral advantages more then other significations of it ; and it is like bowing the head or knee in prayer , and is to repentance the same outwardly as sorrow is inwardly , and it is properly the penance or repentance of the body , which because it hath sinned must also be afflicted , according to that of s. james , be afflicted , and mourn and weep , let your laughter be turned to mourning , and your joy to heaviness : humble your selves in the sight of the lord : that is , repent ye of your sins : for all these expressions signifie but this one duty , and this great exercise and signification of it is so much a duty in the general , that it cannot be omitted without good reason , nor then neither unless it be supplied by something else , in its just time and circumstances . in order to other ends fasting is to be chosen and preferred before instruments less apt , less useful , less religious , that is indeed , before the imperate and ministring acts of any kind whatsoever ; for it is the best in many respects and remains such unless it be altered by the incoveniences or healthlesness of the person . rule . the institution of a rite or sacrament by our blessed saviour is a direct law , and passes a proper obligation in its whole integrity . this rule can relate but to one instance ; that of the holy sacrament of christs body and bloud ; for although christ did institute two sacraments , yet that of baptisme was under the form of an express commandement , and therefore for its observation needs not the auxiliaries of this rule . but in the other sacrament the institution was by actions , and intimations of duty , and relative precepts , and suppositions of action ; as quoties feceritis , and the like . now whether this doe amount to a commandement or no , is the inquiry ; and though the question about the half communion be otherwise determinable , yet by no instrument so certain and immediate as this . in order therefore to the rule of conscience in this instance i consider , that an institution of a thing , or state of life by god , and by his christ is to be distinguished from the manner of that thing so instituted . when a thing is instituted by god it does not equal an universal commandement ; but obtains the force of a precept according to the subject matter and to its appendant relations . thus when god instituted marriage , he did not by that institution oblige every single person to marry : for some were eunuchs from their mothers wombs , and some were made eunuchs by men ; and some make themselves eunuchs for religious and severe ends , or advantages of retirement and an untroubled life . but by this institution ( say the doctours of the jews ) every man was at first obliged , and so they are still , if they have natural needs or natural temptations ; but because the institution was relative to the publick necessities of mankind , and the personal needs of a man , therefore it was not an universal or unlimited commandement ; but onely so farre as it did min●ster to the necessary end , so farre it was a necessary commandement . it was not instituted for eunuchs ; but for whom it was instituted , to them it was a remedy against sin , and the support of the world , and the original of families , and the seminary of the church , and the endearment of friendships , and the parent of societies , and untill the necessities of the world were abated , and the needs of single persons were diverted , or broken in pieces by the discipline of a new institution , it was esteemed infamous , and it was punishable not to marry . but then if we consider the manner of this thing so instituted , it is certainly a perfect , unalterable , and universal commandement . for although every man in every circumstance be not by vertue of the institution oblig'd to marry ; yet if he does marry , by the institution he is tied up strictly that at no hand he must prevaricate the measures and limits of the institution . he that marries must marry by that rule and by no other . he must marry one woman onely while she is alive : he must leave father and mother and adhere to her , he must treat her with charity and honour , he must use her by the limits of nature and sobriety , he must make her the mother of his family , he must make her serve no desire but what is natural , and so in every thing is he limited to the first institution . the reason is , because a divine institution is the whole cause , and the intire beginning , and the onely warranty and legitimation of the state or of the action : and therefore whatsoever is otherwise then the institution , is not from god , but from ourselves : so that although the institution does not oblige us in all cases to doe the thing at all ; yet in all cases it obliges us to doe it in the manner it is appointed : and in this sense the word is used in good authors . nam is quanquam tri●nnium nutricibus dederit , tamen ab illis quoque jam formandam quàm optimis institutis mentem infantium judicat , said quintilian . the understanding even of infants is from the very beginning with the best institutions : that is , with the best laws and precepts of manners . institutiones sunt praeceptiones quibus instituuntur & docentur homines , said laurentius valla : the precepts by which men are taught what to doe are called institutions : so quintilian inscrib'd his books , de institutione oratoria , and lactanius wrote institutions ; that is , commentaries on the precepts and laws of christianity . but it hath in it this peculiarity of signification , that the word [ institution ] does signifie properly rules and precepts of manners ; properly the measures of practice , or rules teaching us what we are oblig'd to doe . so that institution does not directly signifie a commandement , but it supposes the persons obliged , onely it superaddes the manner and measures of obedience . cùm ad literas non pertineat aetas , quae ad mores jam pertinet , &c. saies quintilian ; since that age is not capable of letters , but is capable of manners , they are to be efform'd by the best and noblest institutions . and thus it is in the matter of the sacrament as it is in the matter of marriage . all men are not alwaies obl●g'd to receive the sacrament ; for the institution of it being in order to certain ends , and in the recipients certain capacities and conditions requir'd by way of disposition , there can be but a relative and therefore a limited commandement of its reception : but to them who do receiv it , the institution is a perfect indispensable commandement for the manner in all the essential parts , that is , in all which were intended in the institution . now whence i argue , whatsoever is a part of christs institution of the sacrament is for ever obligatory to all that receive it . but the sacrament in both kinds is a part of the institution of the sacrament , therefore , it must for ever oblige all that communicate or receive it . the first proposition relies upon the nature of divine institutions , which giving all the authority and warranty to the whole action , all its moral being and legitimation , must be the measure of all the natural being , or else it is not of god , but of man. indignum dicit esse domino qui aliter mysterium celebrat , quàm ab eo traditum est . non enim potest devotus esse qui aliter praesumit quàm datum est ab authore , saith s. ambrose . s. paul saith , he is unworthy of the lord who celebrates the mystery otherwise then it was delivered by him . he cannot be devout who presumes otherwise then it was given by the author : and to this purpose are those severe words of the apostle , si quis evangelizaverit praeter quod accepistis , if any man preach any other gospel then what ye have received , let him be anathema , that is , from christ we have received it , and so as we receiv'd it , so we deliver it , and so it must descend upon you without the superfetation of any new doctrine . and indeed how is it possible to pretend a tradition from christ by the hands of his apostles , and the ministery of the church if we celebrate it otherwise then chr●st deliver'd it ? religion nostrae congruit , & timori , & ipsi 〈◊〉 , & officio sacerdotii nostri custodire traditiones dominicae veritatem . et quod priut videtur apud quosdam erratum , domino monente corrigere , ut cum in claritate sua & majestate coelesti venire coeperit , inveniat nos tenere quod monuit , observare quod decuit , facere quod fecit ; they are the excellent words of s. cyprian , and perfectly conclusive in this article . for there were some who out of an impertinent pretension of sobriety would not use wine , but water in the sacrament ; the instrument by which s. cyprian confutes their folly , is a recourse to the institution . see , how did christ deliver it : inventmur non observari à nobis quod mandatum est , nisi eadem qua dominus fecit , nos quoque faciamus . unless we doe what christ did , we doe not observe what he commanded ; plainly implying that the institution it self was a commandement : we must hold what he admonished , we must observe what he taught , we must doe what he did . not every thing done at the time of the institution , but everything of it . for ( saies he ) christ did institute it after supper , but we in the morning . but every thing by which he did signifie what he did exhibite , and exhibite what he did promise , every such thing was a part of the institution , and cannot be changed . and therefore s. paul when he instructs the corinthians in the mystery of the holy eucharist , uses no demonstration of the rites but this . i have received this of the lord : and this i have delivered unto you , other things i will set in order when i come ; that is , whatsoever i did not receive from the lord jesus ; whatsoever was not of his institu●ion , i have power to dispose of ; but not of any thing which he appointed . now there is no peradventure , but the apostles understood this institution to be a commandement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said justin martyr . speaking of the distribution of the bread and wine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every one that was present , he saies that the apostles did deliver that jesus so commanded them . * for what commandement have we to consecrate in bread and wine ? what precept is there that the consecration should be by a priest ? nothing but the institution . for if it be said that christ added the preceptive words of [ hoc facite , ] this doe in remembrance of me . i reply , he did so . but [ hoc facite ] is no commandement of it self , but when it is joined with , in mei commemorationem , in remembrance of me ; that is , when ye remember me , then doe thus : so s. paul more expressly , this doe as often as ye drink it in remembrance of me . therefore hoc facite will be but ill expounded to be a commandement for the priests consecration , unless it borrow all its force from the whole institution : for it plainly saies onely this ; when ye remember me , then doe this which ye see me doe . but hoc facite does not signifie any particular commandement , but that which is relative to the whole action ; and all the discourses of mankind , can never extract any other signification . but . the apostles receiv'd an express commandement ; drink ye all of this . if therefore christ instituted the sacrament for the whole church , and that they were the representatives of the whole body of christ , then all the whole church when they communicate , are bound by the commandement to receive the chalice . but if they did not represent the whole church , then where shall we find a warranty that the people may receive at all ? for if they receiv'd onely in the capacity of clergy men , then the institution extends no further ; and it is as much sacrilege for the people to eat and drink the symbols as to offer at the consecration . but if they receiv'd in the capacity of christians onely , then they receiv'd the commandement of drinking in the chalice , for themselves and for all christians . and indeed the apostles were not then priests . true , say they of the church of rome , they were not ; but james payva a portuguese in the councel of trent talked merrily , and said that the apostles as laicks received the bread , but then when christ said , hoc facite , this doe , he made them priests ; and then gave them the chalice as representatives of the clergy , not of the people . but as merry a fancy as this seem'd then , it was found to be the best shift they had , and therefore upon better advice it was followed by canisius , suarez , bellarmine , and divers others . but if this be stood upon , besides that it must be crusht to nothing by the preceding argument , the pretence it self crosses their own devices . for if it be said that the apostles were made priests by hoc facite , spoken before the institution of the chalice , then hoc facite does not signifie , offerte sacrificium , and consequently cannot make them priests , that is ( with them ) sacrificers , for by their own doctrine to offer both kinds is necessary to its being a sacrifice . since therefore the first hoc facite ( which indeed is the onely one mention'd by the evangelists ) can but relate to the consecrating of the bread , as the second ( mention'd by s. paul ) does to the consecrating of the chalice , either they are priests without a power of sacrifice , or the sacrifice is compleat without the chalice , or else they were not then made priests when christ first said , hoc facite ; and if they were by the second : besides that a reason cannot be fancied why the same words should , and should not effect so differing changes , without difference in the voice , or in the action , or in the mystery , besides this i say , it is plain , that christ reach'd the cup to them commanding them all to drink before he made them priests , that is , they receiv'd the chalice as representatives of the people : for being laicks , at least till all that ceremony was done , they did represent the people ; and consequently as such , receiv'd a commandement to drink . let them chuse by what part they will be reproved . every one of these overthrows their new doctrine , and all of them cannot be escaped . * but let it be considered whether it be likely that christ should at one time institute two sacraments ( for they pretend ordination to be as very a sacrament as the lords supper ) of so different natures , and yet speak nothing of the use , or the reason , the benefit or the necessity of one of them ; nor tell them that he did so , nor explicate the mystery , nor distinguish the rite , or the words , but leave it to be supposed or conjectured by the most imperfect and improbable construction in the world . but suppose it ; yet at least it must be confessed that the words which christ us'd , and the same ritual , must in the apostle ministery be able to effect the same grace : and if so , then a priest hath power to ordain priests ; for he hath power to say , hoc facite , in all the same meanings which christ had , when he us'd them : and if this be not accepted , yet at least a bishop may ordain all the congregations priests if he please , by saying of one mass ; which are pretty fancies , and rare propositions in our divinity . to which i adde this consideration that if our blessed lord did by those words of hoc facite make his disciples priests , then they were priests before the lord himself ; for although he was designed for ever ; yet he was consecrated on the cross , there he entred upon his priestly office ; but officiates in that office not on earth but in heaven , for if he were on earth he should not be a priest , saith s. paul , therefore being consecrate on the cross , he ascended into heaven to be there our priest for ever there making intercession for us . now it were strange if the apostles should be declar'd priests before the consecration , or first sacerdotal action of their lord ; or that they should be priests without the power of the keys , without the commission to baptize in the name of the father , son , and holy ghost , for these were given afterwards . but this device is so very a dream , so groundless and aiery a phantasme , so weakly layed and imployed to such trifling purposes , that it needs no further an inquiry into it , it was raised to serve the end of this question , to answer an objection , and pretends no strength of its own , neither can it weaken that which hath ; and that it is indeed onely pretended for a shift , and intended to operate no further appears in this manifestly ; because if the apostles did drink of the chalice in the capacity of being priests , then it ought to be followed at least so farre , and all the priests that are present ought to receive the chalice , which because they doe not in the church of rome , it is apparent they prevaricate the institution , and that they may exclude the laity from the cup , they use their clergy as bad , when themselves doe not officiate . . this trifling pretence being removed , it remains that the words of institution , drink ye all of this , be also the words of a commandement ; and although they were spoken to the apostles onely , as being onely present , yet the precept must equally concerne all christians and disciples of christ. just like those of watch and pray lest ye fall into temptation ; and unless ye be converted and become as little children , ye shall not enter into the kingdome of god ; which were spoken onely in the presence of the apostles : but as these precepts and moral rules concerne all christians ; soe doe the words of institution of the h. sacrament and commandement of [ drink ye all of this ] for , oportet coenam dominicam esse communem , quia ille omnibus discipulis suis qui aderant ▪ aequaliter tradidit sacramenta , said s. hierom. the lords supper is common to all , and so ought to be ; because our lord did equally deliver it to all that were present : and upon this very account durandus affirmes : in primitiva ecclesia singulis diebus omnes qui celebrationi missarum intererant communicare solebant , eò quòd apostoli omnes de calice biberunt , domino dicente , bibite ex eo omnes . in the primitive church all that were present did every day receive , because the apostles did all drink of the chalice , and the lord said , drink ye all of this . and this appears beyond all contradiction to have been so intended . so s. ignatius ; there is one bread broken to all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and one chalice distributed to all , and there is no difference in this between the priest and the people , said s. chrysostom ; and it is evident that s. paul gives the same commandement of drinking the chalice , as of eating the bread ; sixe times distinctly mentioning both the symbols , and directing the rule and the precepts of eating and drinking to all that are sanctified in christ jesus , even to all who are to examine themselves ; for let a man examine himself , and so let him eat of that bread and drink of that cup : and that it was so the custome of the church , and their doctrine that all are to receive the chalice , that there was no scruple made by the church concerning it , we are fairly induc'd to a beleef ; by the addition made to the greek text of cor. . . by the vulgar latin ; for whereas it is in the greek [ we all partake of the same bread ] the vulgar latin addes [ & de uno calice ] and of the same cup. this i the rather note because the jesuits of colein did use this for an argument of the half communion ; because when s. paul had spoken of the consecration he mentions breaking bread , and drinking the cup ; but when he speaks of sumption or participation , he onely mentions the bread , now supposing that : yet that defect is supplyed by the vulgar latin , the author of which knowing the universal custome of the church and the doctrine of it , supplyed that out of the sentence of the church which is not in the greek text . though if it had not been yet the argument would have been just nothing , as being a conclusion drawn from a particular negative in one place ; and against his custom in other places , and besides the institution . for the doctrine and practice of the church is so notorious in this article that in the greek church there was never any variety in it ; and to this day it is used as it was in the beginning and in all the intermedial ages : and in the latin church for a thousand years it was not altered ; nay to this day the church of rome sings in the hymne upon corpus christi day , dedit fragilibus corporis ferculum , dedit & tristibus salutis poculum , dicens , accipite quod trado vasculum : omnes ex eo bibite . he gave his body to be the food of the weak , and the cup of salvation to the sorrowful , saying , take this vessel that i reach unto you , drink ye a●l of this . indeed it was often attempted to be chang'd upon the interest of divers heresies and superstitious fancies , and rare emergencies . for , . it was attempted to be omitted in the time of s. cyprian when some impertinent people would have water onely ; but not the chalice of the lords institution in the fruit of the vine : but these mens folly went not far , for being confuted and reprov ' by s. cyprian in a letter to his brother caecilius , i find no mention of them afterwards . . it was attempted to be chang'd upon occasion of the eremites , who comming but seldome to church could but seldome receive the chalice , but desiring more frequently to communicate , they carryed the consecrated bread with them into their cells , and when they had a mind to it , in that imperfect manner did imitate the lords supper . that they did so is certain , that they had no warrant for so doing is as certain ; and therefore their doing so can be no warrant to us to doe as they did , much less ought it to be pretended in justification of the denying the chalice to the whole laity , when the desire it and may have it . however this unwarrantable custome of the eremites was taken away by the first councel of toledo in the year . and afterwards again forbidden in the year . by the fathers met in councel at caesar augusta . the words of the councel of toledo are these ; si quis autem acceptam à sacerdote eucharistiam non sumpserit , velut sacrilegus propellatur : but this is fuller explicated in that of caesar augusta , eucharistiae gratiam si quis probatur acceptam non consumpsisse in ecclesia , anathema sit in perpetuum : so that under the pain of a perpetual curse , and under the crime of sacrilege they were commanded to spend the eucharistical symbols in the church ; and this took from them all pretence of the necessity in some case of not receiving the chalice . . in the time of p. leo the first , the manichees who abstained from wine as an abhomination , would yet thrust themselves into the societies of the faithful , and pretend to be right beleevers ; but s. leo discover'd them by their not receiving the chalice in the holy eucharist ; and whereas they would have receiv'd in one kind onely , he calls it sacrilege ; and reproves them with the words of s. paul ; mark them which cause divisions amongst you , and offences contrary to the doctrine which ye have received . this was about the year . . a while after , about the yeare . some had gotten some superstitious fancy by the end ; and out of reverence to the holy sacrament , or some other device of their own , they thought it fit to abstain from the consecrated chalice : but p. gelasius made short work with them ; he condemn'd their superstition and gave sentence , aut integra sacramenta percipiant , aut ab integris arceantur , either all or none : drive them from the h. bread , if they refuse the sacrament of the lords bloud . . the church had sometime in extraordinaay cases , as in communicating infants or dying people , dipt the holy bread into the chalice , and so ministred the sacrament : upon occasion of which some fell in love with the trick , and would have had it so in ordinary ministrations : we find it mention'd in the history of serapion in eusebius , and in s. cyprian . de lapsis , & in prosper● . but against this breach p. julius oppos'd himself and stood in the gap , declaring it to be against the divine order and apostolical institutions , and contrary to the doctrine of the gospel and of the apostles and the custome of the church ; and his words are remarkable to show from whence this article is to be adjusted and determin'd : non difficile hoc ab ipso fonte veritatis probatur , in qua ordinata ipsa sacramentorum mysteria processerunt ; the very ordination or institution of the sacrament is the fountain from whence we are to derive the truth in this inquiry . but when this superstition was again reviv'd about the year . the now mention'd decree of p. julius was repeated in the third councel of braccara , and all set right again according to the perpetual custome of the church , and the institution of our b. lord , and their pretence ( which was lest they should spill any thing of the holy chalice ) laid aside as trifling and superstitious . . and yet after all these motions made by hereticks and superstitious persons , and so many cautions , suppressions , and decrees against them ; about the year . the order of cluniack monks did communicate with the bread dipt in the chalice as cassander reports : and about the yeer . it was permitted in some churches so to doe : for by this time the world was so rude and ignorant that they knew little of the mysteries of religion , and car'd less ; so that for the danger of effusion of the holy wine they in some places chose that expedient : which although it was upon great reason condemned by p. julius and the councel of braccara , yet it is a great argument that they still beleev'd it necessary to communicate under both symbols . . but about the time that the school-men began to rule the chair , this danger of spilling the chalice wrought so much in their wise heads that they began about the year . in some churches to leave out all use of the chalice , excepting to the priests and some great men who would be careful not to spill . this was but in some churches said aquinas ; and it was permitted to all the priests present , de quibus praesumitur quòd magis sint cauti : and to some grandees of the people too for the same reason , as we find in richard middleton , innocent the fourth , and petrus de tarantasia . . but by little and little the abuse went further , and grew confirm'd , and miracles pretended and invented , as alexander of ales reports , to stop the outcries of certain religious who were extremely troubled at the loss of the chalice : and now at last it became the general custome of the western churches ; and it grew scandalous to desire it ; and it was established into a doctrine in the councel of constance , and the institution of christ , and the custome of the primitive church were openly defied , taking notice of and so laid aside , and anathema pronounced on them that should insist upon their right , or deny whole christ to be under each kind in the councel of trent ; and so it abides at this day . the question being now reduc'd to this short issue ; whether under each kind whole christ be received ; it is not unworthy a short inquiry , concerning the truth , and concerning the consequence of it . . for the truth . i consider that the effect of external rituals and ceremonials cannot be disputed philosophically ; as we inquire into the portions of effect which every herb hath in an infusion ; but we are to take and use them in the simplicity of their institution ; leaving them under that secrecy of their own mysteriousness in which they were left in their first appointment and publication . the apostle explicating the mysteries of our religion , saith , that christ was delivered ( meaning unto death ) for our sins , and was raised again for our justification ; and yet that we are justified by his bloud . upon these accounts we can say that by christs death and by his resurrection we are justified , and therefore we are to be partakers of both ; but because we are justified by faith in his bloud , it will at no hand follow , we may let alone our faith , or neglect to procure our part in his resurrection . so it is in the symbols eucharistical : supposing it had been said of the bread , this is christ , or this is the death of christ , and the same said of the chalice ; yet one alone is not sufficient to be received when both are instituted : for as all the mysteries of our redemption are effective to our pardon and salvation ; so are both the symbols of the eucharist to our reception of christ ; and baptisme or absolution may better be pretended to the exclusion of the whole eucharist , then the sufficiency of bread to the exclusion of the chalice ; for remission of sins is perfectly the grace of baptisme ; and those sins return not , but in the case of apostacy : but what is the effect of bread alone is no where told , but that it is the commemoration or remembrance of the broken body of christ , and the communication of that body : but then the chalice is also the remembrance of christs bloud powred forth , and the exhibition of that which is for the remission of sins : and how these two doe work that in us which we hope for , we know not , but that they work as mysteries and sacraments doe work , but not as herbs , or natural agents , that we may beleeve . . i consider that when christ appointed to the two symbols two distinct significations , and that we beleeve that the sacraments exhibite to worthy communicants what they represent to all , it must be certain that all christ , that is , that all the benefits of christ are not conveyed by each , which are conveyed by both , because , as they signifie so they exhihite ; but they do not each signifie what both together doe . the breaking of the body does not signifie the effusion of the bloud ; neither does the shedding of the bloud signifie the breaking the body : and to think that the reduplication of the symbols is superfluous , is to charge christ with impertinency ; and if it be not superfluous , then there is something of real advantage by both , that is not in each . i will not venture to assign to each their portion of effect : for what they have they have not naturally , but by divine donation and appointment , and therefore i will not take notice that the same chalice is representative and effective of union and charity , ( though that is usual enough in societies and friendships , — pylades , marce , bibebat idem . ) but this i shall observe that the whole effect of the sacrament is equally attributed to the worthy receiving the chalice as to that of the bread ; and therefore s. remy caus'd these verses to be written on the chalice , hauriat hinc populus vitam de sanguine sacro , inflicto aeternus quem fudit vulnere christus . let the people from hence draw live issuing from the wounds of christ : now whatsoever effect is attributed to one is not in exclusion of the other : but in concomitance with it : and therefore as it would be a strange folly to dispute what benefit we receive by christs flesh distinctly , and how much of our redemption is wrought by his bloud , and it could have no use and no certainty : so it would be as strange to say there is so much distinctly in the h. bread , so much in the wine ; and it is worse to attribute to one that which can be employed to exclude the other : and it is certain there can be nothing said of advantage that either one or the other hath ; and therefore the chalice may exclude the bread as well as the h. bread the chalice , both alike , that is , indeed neither . but it is to be observed that in this inquiry the question cannot be concerning the receiving christ ; but of receiving the sacraments of christ , of his body and of his bloud . for we receive christ in baptisme , and we receive christ by faith ; and yet nevertheless we are to receive the sacraments of christs body and bloud : and therefore suppose we did receive christ in the holy bread , yet that bread is but the sacrament of his broken body ; and therefore we must also receive the sacrament of his bloud spilt for us : or else we omit to receive the one half of the sacrament : and if the question were onely about receiving christ , we might pretend the whole sacrament to be needless , because a spiritual communion , and faith alone will do that work , but yet faith alone , or the spiritual communion does not give us the sacrament , nor obey christ in this instance , nor commemorate and represent his death , which is the duty here inquir'd of , and here enjoin'd . and therefore the dream of the church of rome that he that receives the body , receives also the bloud , because by concomitance , the bloud is received in the body , is neither true nor pertinent to this question . not true , because the eucharist being the sacrament of the lords death , that is , of his body broken , and his bloud powred forth , the taking of the sacrament of the body does not by concomitance include the bloud ; because the body is here sacramentally represented as slain and separate from bloud : and that is so notorious that some superstitious persons a. d. . refus'd the chalice , because ( said they ) the body of christ represented in the holy sacrament exangue est , it is without bloud ; but now the romanists refuse the chalice because the body is not without bloud : they were both amiss , for it is true the body is represented sacramentally as killed , and therefore without bloud , which had ran out at the wounds ; and therefore concomitance is an idle and an impertinent dream : but although the body is without bloud in his death ; yet because the effusion of the bloud is also sacramentally to be represented , therefore they should not omit the chalice . but as to them of the roman church ; if the bloud be in the body by concomitance , and therefore they who receive the body receive also the bloud ; then they who sacrifice the body do also sacrifice the bloud ; and then it will be no more necessary to celebrate in both kinds then to communicate in both , and indeed though the roman schools will not endure that the sacrifice ( as they call it ) or the consecration should be in one kind , yet volaterranus saies that p. innocent the eighth gave leave to the norvegians to sacrifice in bread onely : certain it is the priest may as well doe so , as the people receive in one kind , for the people doe in their manner as much celebrate the death of christ as the priest , nor he alone , nor they alone , but the whole action is the due celebration however the argument of concomitance concludes equally : against the celebration in both kinds , as against the participation ; and why the priest should be oblig'd to drink the chalice and cannot be excus'd by concomitance , and yet the people are not oblig'd , but are excus'd by that pretension , abating the reasons of interest , cannot easily be imagined . certain it is they had other thoughts in the councel of turon ; for when they considered the necessities of sick and dying people , they appointed the consecrated bread to be sopp'd in the consecrated chalice ; adding this reason , ut veraciter presbyter dicere possit , corpus & sanguis domini nostri jesu christi proficiat tibi in remissionem peccatorum & vitam aeternam : that the priest may say truly , the body and bloud of our lord jesus christ be profitable unto you for the remission of your sins and unto life eternal . if they had then understood the device of concomitance , they would have known that the priest might have said so truly , without sopping the h. bread in the chalice : but the good fathers had not yet learn'd the new metaphysicks . . now for the consequenee of this pretension ; i consider that let the thing be as true as the interested persons would have it ; yet it is not well that we should dispute against a divine institution upon a pretence of our vain arguings . the apostles with great simplicity took in both kinds at that time in which onely the device of concomitance was or could be true , for then when they receiv'd it the bloud was in the body of christ ; but it was sacramental of the bloud to be powred out the next day ; however they obeyed with simplicity and without inquiry , and never feared spilling , nor argued , nor sought excuses ; such simplicity would equally become us : and as to the usefulness of receiving in both kinds , although it will ill becom any man to argue concerning the usefulness of a divine institution , & to pretend excuses against christ , upon the account of a philosophy of their own invention , is very much unlike the spirit of humility and wisedome and obedience which ought to be the investiture of a christians heart and the tiar of his head , yet i observe that even in this particular the disadvantage is not little . for if receiving the sacrament be of any advantage to souls , then it is certain he that does not receive it is a loser ; and yet he that does not receive the chalice does not receive the sacrament , but a peece of it onely ; now in sacraments half is as good as none : as he who should onely dip a child in pure water , and yet not invocate the trinity should doe nothing at all with his half baptisme ; so it is certain that the effect of a sacrament is not imparted by a half communion . and therefore alexander of ales said well , sumpto hoc sacramento dignè in utraque specie major est effectus unius corporis mystici cum capite , quàm sumpto sub altera : and in another place he saies to receive under both kinds is majoris meriti tum ratione augmentationis devotionis , tum ratione fidei dilatationis actualis , tum ratione sumptionis completioris : it is of greater merit or value , there is a greater mystical union between the head and the members , a greater increase of devotion , a larger and more actual extent of faith , and a more compleat sacramental reception of christ himself . to the same purpose there are good things spoken in albertus magnus a , and in thomas aquinas b , bonaventure c , and petrus de palude d , and divers others , all agreeing that one alone does not make a sacrament , but a peece of one , and that there is advantage by both kinds which is not to be had in one : which advantage if it be spiritual ( as it is , if it be at all ) then he that robs the people of a spiritual good which our blessed lord hath designed for them and left unto them , is sacrilegious and prophane ; it is uncharitable and it is impious . i say it is impious . for it is not to be despised that our b. lord gave this sacrament as his last will and testament ; and though he gave it in his body and bloud , yet he expressed onely the new testament in his bloud ; and for any church to violate the testament of our b. lord , however men may make no great matter of it ; yet it will receive a punishment according as god sets a value upon it ; and he that shall pluck one seal from a testament , and say that one is as good as two , when two were put to it by the testator , cannot be excus'd by saying it was nothing but a formality and a ceremony . gods ceremonies are bound upon us by gods commandement ; and what he hath made to be a sign , does signifie and exhibit too : and as the brasen serpent though it was but a type or shadow of the h. crucifixe ; yet did real cures ; so can the symbols and sacraments of the crucifixion being hallowed by the divine institution , and confirmed by his power ; and therefore a violation here is not to be called onely a question in a ceremony ; it is a substantial part of the christian religion , it is the sanction of the new testament , the last will of our dying lord. now if it be but a mans testament , saith s. paul , yet no man disannulleth or addeth thereto : and therefore to disannul or lessen a portion of the testament of the son of god must needs be a high impiety . testamentum quia individuum est pro parte agnosci & pro parte repudiari non possit , saies the law , l. . jus nostr . d. de reg . iur . if you pudiate a part of the will , you must renounce it all ; if you permit not to the people the bloud of christ , you hinder them from having a part in the death of christ , so far as lies in you . adde to this ; that this holy mystery being acknowledged by all to be the most mysterious solemnity of the religion , and by the church of rome affirm'd to be a proper sacrifice , and so contended for ; it would be remembred that our b. saviour did adapt , and fit this rite to the usages and customes both of jews and gentiles ; amongst whom laws , and societies , and contracts and sacrifices were made solemn by effusion and drinking of bloud ; and instead of bloud ( amongst the more civil nations ) they drink wine ; and by that were suppos'd partakers even of the bloud of the sacrifice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saies philo ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to be drunk , viz. in the greek hath its name from their drinking wine after their sacrifices : and with this custome among the gentiles , and with the paschal ceremonie of this nature amongst the jews our blessed lord complying looses the wisedome and prudence of it ; if the priest shall sacrifice , and the people drink none of the bloud of the sacrifice , or that which ritually and sacramentally represents it . the covenant of the gospel , the covenant which god made with us our blessed saviour established and ratified with bloud : wine was made to represent and exhibite it : he therefore that takes this away , takes away the very sacramentality of the mysterie , and without bloud there is no remission . for as he that gives bread and no water does not nourish the body but destroy it : so it is in the blessed sacrament : for ( that i may use s. austins expression which paschasius and algerus in this article did much insist upon ) nec caro sine sanguine , nec sanguis sine carne jure communicatur . totus enim homo ex duabus constans substantiis redimitur , & ideo carne simul & sanguine saginatur . neither the flesh without the bloud , nor the bloud without the flesh is rightly communicated . for the whole man consisting of two substances is redeem'd , and therefore nourish'd both with the flesh and the bloud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is not now as it was in the old test●ment ▪ where the priest eat one portion , the prince another , and the people another ; here it is alike to all , the same body and the same chalice is to all . i end this inquiry with the saying of s. cyprian , si ne unum quidem ex minimis mandatis legis solvere debet , multo minus ex his magn● mandatis pertinentibus ad ipsum dominicae passionis & nostrae redemptionis sacramentum fas● est ullum infringere , vel humanâ traditione mutare . if it be not permitted to break one of the least commandements of the law , much less is it to be endured , to break any one , or by humane tradition to change any belonging to the sacrament of our lords passion and of our redemption : and therefore if ever any sect or any single person was guilty of the charge , it is highly to be imputed to the church of rome , that they teach for doctrine the commandements of men ; and make the commandement of god of none effect by their tradition . rule . if the sence of a law be dubious , we are sometimes to expound it by liberty , sometimes by restraint . although all he laws of jesus christ are so legible in the sense intended that all good men being plac'd in their proper circumstances conducted by the divine providence , making use of all their prepared and ready instruments can certainly read the prime intention and design of god , yet because some laws are so combin'd with matter and twisted with material cases , so intricated by the accidents of men and the investiture of actions , that they cast a cloud upon the light of gods word , and a veil upon the guide of our lives ; and because the sense of words doe change , and very often words cannot be equal with things , it comes to pass that the laws are capable of differing senses ; when therefore any thing of this nature happens ; the first sense of the words is either to be inlarged or restrained according to the following measures . in what cases the stricter sense of the laws of christ is to be followed . . when the duty enjoined by the law is in deliberation , and is to be done , we are to use restraint , and take the severer sense of the law. the reason is because that is the surer way , and hath in it no inconvenience or impossibility ; but being it is the matter of choice , in all deliberation for the future we must give sentence for god , and for the interest of religion this when it is commanded we should judge our selves that we be not iudged of the lord ; in the inquiry which every peni●ent man makes concerning the extension of the duty of judging our selves , , if the question be whether judging our selves means onely to condemne our selves for having sinned , and to confess our selves justly lyable to the divine judgment ; or does it also mean , to punish our selves , and by putting our own sentence against our sin into a severe execution of that sentence upon our selves by corporal inflictions ; he that can no otherwise be determin'd in the question , can safely proceed by chosing the severer side : for there is no loss in it , no omission , it contains all that any man can think to be required , and therefore hath in it prudence and charity , caution and regard , to god and to himself . . this is not to be understood onely in case there is a doubt no otherwise to be resolved but by the collateral advantage of the surer side ; but this severer sense of the law is of it self most reasonable to be chosen , as being the intended sense and design of the lawgiver , who certainly puts no positive measures to his own laws of love and duty . for since the great design of the law is such a perfect on which must for ever be growing in this world , and can never here arrive to its state and period , that sense which sets us most forward is the most intended ; and therefore this way is not onely to quiet the doubt , but to governe and to rule the conscience : this is not onely the surer way , but the onely way that is directly intended . it is agreeable to the measures of charity , or the love of god , which is to have no other bounds , but even the best we can in the measures of god and the infirmities and capacities of man. . in the interpretation of the laws of christ , the strict sense is to be followed when the laws relate to god and to religion , and contain in them direct matter of piety and glorifications of god , or charity to our neighbour , because in them the further we goe , the neerer we are to god , and we are not at all to be stopp'd in that progression till we are at our journeys end , till we are in the state of comprehension . to this purpose are those words of ben-sirach , when you glorifie the lord , exalt him as much as you can , for even yet will he farre exceed , and when you exalt him put forth all your strength , and be not weary , for you can never goe farre enough . who hath seen him that he might tell us , and who can magnifie him as he is ? there are hid greater things yet then these be , for we have seen but a few of his works , meaning , that although we cannot glorifie god sufficiently for the works of power and mercy which we see and feel , yet because there are very many works which we see not , and infinite numbers and seas of glories above the clouds , which we perceive not and cannot understand , the onely measures of religion and the love of god which we are to take , is to pray continually , to love god alwayes , to serve him without end , to be zealous beyond all measures , excepting those of duty and prudence , to be religious without a limit , alwaies to desire , alwaies to endeavour , never to rest as long as we can work , never to give over as long as any thing is unfinish'd , and consequent or symbolical to all this , that in all disputes of religion we chuse the sense of love , not of weariness , that we doe not contend for the lesser measures , but strive in all our faculties and desire beyond their strength , and propound christ for our precedent , and heaven for our reward , and infinity for our measures toward which we are to set forth by our active and quick endeavour , and to which we are to reach by our constancy and desires , our love and the divine acceptance . when the lawes of christ are to be expounded to a sense of ease and liberty ? if to the sense of the duty there be a collateral and indirect burden and evil appendage , and the alleviating of that burden is to be an ingredient into the interpretation of the law , and the direct duty is to be done in such measures as may doe the most good with suffering the least evil . this happens in two cases : . if the strict and severer sense of the law be too great for the state and strength of the man , that is , if it be apt to make him despair , to make him throw away his burden : to make him tire , to be weary of , and to hate religion , his infirmities are to be pitied , and the severest sense of the law is not to be exacted of him . apices juris non sunt jus , say the lawyers : the little punctilios and minutes of law are not law ; because if our duty be extended to every little tittle of duty it were necessary that our observation and attendance should be as particular and punctual ; but because that cannot alwaies be actual and intent , particular and incumbent , those things which insensibly pass by the observation of a diligent watchful person , doe also inculpably passe by the man. but of this i have already given accounts in another place * . for the present i further consider , that charity being the great end of the law , and every law being a design of making a man happy , every commandement of god is then best understood when it is made to doe most good , and rescued from being an occasion of evil . the government of jesus christ is most paternal and serene : his rod is not heavy , his commandements are not grievous , his bands are not snares ; but they are holiness , and they are liberty , they are glory to god , and good will towards men . but this at no hand means that any material or integral part of duty can be omitted , and the omission indulg'd in complyance with any mans infirmity or danger , for the law is to be our measure , our weaknesses cannot be the measure of the integrity of the law ; that infirmity by which we omit any part of du●y is a sta●e of sin ; and god who knew all our infirmities and possibilities or impossibilities of obedience , complyed sufficiently in the sanction of the law , and impos'd no more burden then was even with our powers , and therefore for what remains we must stoop our shoulder and bear the burden which gods wisedome made reasona●le and tolerable , and our necessity and interest makes unavoidable , and love will make easie and delectable . but the burden which can be lessen'd is the burden of degrees of intension or any thing which consists not in a mathematical point , but is capable of growth : whatsoever is of such a nature as is alwaies to increase in this life , in that such abatements may be made as will fit the person and the state ; and no man is to be quarreld at for degrees in the beginn●ngs , or in the first progressions of his piety , only he is to be invited on by proper and fair inducements , and if he stands still alwaies as he is to be suspected for want of love , so he is to be warned of his danger , and thrust forward by the memory of the best examples . thus it may not upon any terms be permitted to any weak person to doe an act of injustice , to blaspheme god , to reproach his father , to be wanton , he may not be allowed to slander his brother , to neglect his children , to despise his wife , to part from her because he is weary of her , for fear the not indulging any thing of this nature to him should provoke him to anger against the religion . we may not give easie answers in cases of conscience , or promise heaven to them that live evil lives , for fear that our severity should make them forsake our communion and go to the roman church ; that is , we must not allow any man to do one evil to hinder him from another , or give leave to him to break one commandement that we may preserve another . but of this i have already given more particular account * . that which at present i intend is , that no sin or omission of duty is to be permitted , no law of christ is to be expounded to comply with us against god , but when a less severe sense is within the limits of duty , that our weaknesses are to be complyed withall is affirm'd as being most charitable and necessary . thus if i● be inquired whether our sorrow for our sins ought to be punitive and vindictive , sharp and sensible as the perception of any temporal evil , as the sorrow of a mother for the death of her onely child this being a question of degrees which cannot consist in an indivisible point , is never limited and determinate ; any degree that can consist with the main duty may be permitted to him whose necessity requires such indulgence ; and if he be sorrowful in such a degree as to move him to pray passionately and perseveringly for pardon , to beget in him a wise and a wary caution against temptation , to produce in him hatred against sin , and dereliction of it , a war and a victory , the death of sin , and the life of righteousness , the penitent is not to be prejudic'd by the degree of his sorrow , or the thickness of its edge , and the commandement is so to be expounded , as to secure the duty and secure the man too : and if he be told that a less degree of sorrow then the supreme will not serve his turne , and that the commandement is to be expounded in the greatest and severest measures , he that finds this impossible to him , will let it all alone , for as good never a whit as never the better ; but then , he that tells him so , hath laid a snare for his brothers foot , and binds upon his shoulder a burden too heavy for him . for to what purpose can we imagine that there should be a latitude in the commandement , and yet no use to be made of the least degree ? and if god cherishes the babes in christ , and is pleas'd in every step of our progression , then it is certain that they who are but babes are to be treated accordingly , and the commandement is to be acted by the proportions of the man. * but then if the question be concerning the integrity of the repentance , he that is troubled at heart because he is told that a resolution to leave sin is not enough , that without restitution there is no repentance ; he that will kick at religion because it requires all the duties which integrate the commandement , is not to be complyed with , nor permitted to his folly . * i have read of a gentleman who being on his deathbed and his confessor searching and dressing of his wounded soul , was found to be oblig'd to make restitution of a considerable summe of money , with the diminution of his estate . his confessor found him desirous to be sav'd , a lover of his religion , and yet to have a kindness for his estate , which he desir'd might be intirely transmitted to his beloved heir : he would serve god with all his heart , and repented him of his sin , of his rapine and injustice , he begg'd for pardon passionately , he humbly hop'd for mercy , he resolv'd in case he did recover , to live strictly , to love god , to reverence his priests , to be charitable to the poor ▪ but to make restitution he found impossible to him , and he hop'd the commandement would not require it of him , and desir'd to be releeved by an e●sy and a favourable interpretation , for it is ten thousand pities so many good actions and good purposes should be in vain , but it is worse , infinitely worse ▪ if the man should perish . what should the confessor doe in this case ? shall not the man be releeved ; and his piety be accepted ? or shall the rigor and severity of the confessor , and his scrupulous fears and impertinent niceness cast away a soul either in future misery , or present discomfort ; neither one ●or other was to be done ; and the good man was onely to consider what god had made necessary , not what the vices of his penitent and his present follies should make so . well! the priest insists upon his first resolution , non dimittitur peccatum nisi restituatur ablatum : the sick man could have no ease by the loss of a duty . the poor clinick desires the confessor to deal with his son and try if he could be made willing that his father might goe to heaven at the charge of his son , which when he had attempted , he was answer'd with extreme rudenesses and injurious language ; which caused great trouble to the priest and to the dying father . at last the religious man found out this device , telling his penitent , that unless by corporal penances the●e could be made satisfaction in exchange for restitution he knew no hopes , but because the profit of the estate which was oblig'd to restitution was to descend upon the son , he thought something might be hop'd if by way of commutation the son would hold his finger in a burning candle for a quarter of an hour . the glad father being overjoyed at this loophole of eternity , this glimpse of heaven , and the certain retaining of the whole estate , called to his son , t●●d him the condition and the advantages to them both , making no question but he would gladly undertake the penance . but the son with indignation replyed he would not endure so much torture to save the whole estate . to which the priest espying his advantage made this quick return to the old man , sir , if your son will not for a quarter of an hour endure the pains of a burning finger to save your soul , will you to save a portion of the estate for him endure the flames of hell to eternal ages ? the unreasonableness of the odds , and the ungratefulness of the son , and the importunity of the priest , and the fear of hell , and the indispensable necessity of restitution awakened the old man from his lethargy , and he bowed himself to the rule , made restitution , and had hopes of pardon and present comfort . . the other case in which the law is to be expounded to the sense of ease and liberty is when the question is concerning outward actions , or the crust and outsides of religion . for the christian religion being wholly spiritual , and being ministred to by bodily exercises , and they being but significations of the inward , not at all pleasing to god for themselves , but as they edifie , instruct , or doe advantages to men , they are in all cases to be exacted , but in such proportions as can consist with charity , which is the life of religion : and therefore if a soul be in danger to be tempted , or overburden'd with a bodily exercise if there be hazard that all religion will be hated , and that the man will break the yoke if he be pinched in his skin , it is better to secure the great and internal pr●nciple of obedience , then the external instance and expression . this caution is of use in the injunction of fasting daies , and external acts of mortification , which are indeed effects of the laws of christ , but the measures of these laws are to be such as consist with the great end of the laws , that is , mercy and internal religion . and the great reason of this is ; because all external actions are really such as without our fault they may be hindred ; there may be some accidents and causes by which they shall not be at all , and there may be many more by which they may be eas'd and lessen'd . an external accident , or a corporal infirmity is to be complyed withall in the matter of external m●nisteries ; that is , when there is mercy in it : and so must every vertue and inward grace , because it is for the interest of religion . now what must be permitted in the action ought to be so in the sentence , and that is the meaning of the law which is either commanded to the strong or indulged to the weak . adde to this , that outward actions of religion are for the weak , not for the strong ; they are to minister to weakness and infirmities , and by bodily expressions to invite forward , to entertain , to ferment , to endear the spirit of a man to the purposes of god ; but even the body it self shall be spiritual , and it is intended that it shall wholly minister to god in spiritual services hereafter . in the mean time , by outward acts it does something symbolical , or at least expressive of the inward duty . but therefore if the external doe disserve the spirit of god by oppressing the spirit of the man ; that whose nature and institution is wholly instrumental must be made to comply with the end ; and therefore must stand there when it is apt to minister to it , but must goe away if it hinders it . . in the interpretation of the laws of christ to a sense of ease and liberty , there must be no limits and lessenings describ'd beforehand ; or in general ; because any such proceeding would not onely be destitute of that reason which warrants it in some cases , but would evacuate the great purpose of the law in all : that is , it would be more then what is necessary to comply with new and accidental necessities , and to others it would be less then what is intended in the law , it would either tye the weak to impossibilities , or give leave to the strong to be negligent and unprofitable ; it would command too much or permit too much ; it would either hold the bridle too hard , or break it all in peeces . but the interpretation and ease must be as accidental as the cause that inforces it , or the need that invites it ; that is , every law of christ intends that we should obey it in the perfection , that we should do it in the best way we can ; and every man must doe so ; but because all cannot doe alike , every mans best is alike in the event , but not in the action ; and therefore the law which is made for man must mean no more then every man can doe ; but because no man is to be supposed to be in disorder and weakness , till he be found to be so , therefore beforehand no complyance or easie interpretation is to be made of the degrees of duty . . no laws of christ are to suffer diminution of interpretation in the degrees to persons that make themselves weak , that they may bear but a little burden : but the gentler sentence and sence of laws is to be applyed to ease the weary and the afflicted , him that desires much and can doe but little ; to him that loves god and loves religion ; to him that endeavours heartily , and inquires diligently , and means honestly ; to him that hath every thing but strength , and wants nothing but growth and time , and good circumstances and the prosperities of piety . the best indications of which state of persons are these : who are truly and innocently weak and to be complyed with ? . they are to be complyed with who are new beginners in religion , or the uninstructed ; they who want strengths not by reason of any habitual sin , but by the nature of beginnings and new changes ; for none can more innocently pretend to a forbearance and sufferance , then those who have the weakness of infancy . but i added also that the uninstructed have the same pretension , for according as their degrees of ignorance are , so are the degrees of their excusable infirmity . but then by uninstructed is onely meant such who have not heard , or could not learn ; not such who are ever learning and never sufficiently taught ; that is , such who love to hear but not to be doers of the word , such who are perverse and immorigerous , such who serve a humor or an interest , an opinion or a peevish sect in their learning . for there are some who have spent much time in the inquiries of religion , whom if you call ignorant they suppose themselves injur'd ; and yet will require the privileges and complyances of the weak : these men trouble others , and therefore are not to be eas'd themselves ; their weakness of state is the impotency of passion , and therefore they must not rejoice in that by which they make others griev'd . . they are to be complyed with according to the foregoing measures who in all things where they know and can , doe their hearty endeavours , and make no abatement to themselves , but with diligence and sincerity prosecute their duty . for this diligence and sincerity is a competent testimony that the principle of their necessity is not evil but innocent and unavoidable . whatsoever is not an effect of idleness or peevishness may come in upon a fair , but alwaies comes in upon a pityable account ; and therefore is that subject which is capable of all that case of rigour and severity which the wise masters of assemblies and interpreters of the divine laws doe allow to any persons in any cases . . the last sign of subjects capable of ease is infirmity of body ; and that is a certain disposition to all the mercies and remissions of the law in such cases as relate to the body and are instanc'd in external ministeries . to which also is to be referred disability of estate in duties of exteriour charity ; which are to be exacted according to the proportions of mens civil power , taking in the needs of their persons and of their relations , their calling and their quality , and that god intends it should be so appears in this ; because all outward duties are so enjoin'd that they can be supplyed , and the internal grace instanc'd in other actions , of which there are so many kinds that some or other can be done by every one ; and yet there is so great variety that no man or but very few men can doe all . i instance in the several waies of mortification , viz. by fastings , by watchings and pernoctations in prayer , lyings on the ground , by toleration and patience , laborious gestures of the body in prayer , standing with arms extended , long kneelings on the bare ground , suffering contradiction and affronts , lessenings and undervaluings , peevish and cross accidents , denying our selves lawful pleasures , refusing a pleasant morsel , leaving society and meetings of friends , and very many things of the like nature ; by any of which the body may be mortified and the soul disciplin'd : or the outward act may be supplyed by an active and intense love which can doe every thing of duty : so also it is in alms , which some doe by giving money to the poor ; some by comforting the afflicted , some by givi●g silver and gold , others which have it not , doe yet doe greater things : but since it matters not what it is we are able to doe , so that we do but what we are able , it matters not how the grace be instanc'd , so that by all the instances we can , we doe minister to the grace , it follows , that the law can be made to bend in any thing of the external instance so that the inward grace be not neglected ; but therefore it is certain that because every thing of matter can by matter be hindred ; and a string or a chain of iron can hinder all the duty of the hand and foot , god who imposes and exacts nothing that is impossible , is contented that the obedience of the spirit be secured , and the body must obey the law as well as it can . but there are some other considerations to be added to the main rule . . when the action is already done , and that there is no further deliberation concerning the direct duty , yet the law is not at all to be eased and lessened , if there be a deliberation concerning the collateral and accidental duty of repentance : and this is upon the same reasons as the first limitation of the rule . for when a duty is to be done , and a deliberation to be had , we are in perfect choice , and therefore we are to answer for god and for religion , and this is all one , whether the inquiry be made in the matter of inocence or repentance , that is , in the preventing of a sin or curing of it . for we are in all things tyed to as great a care of our duty after we have once broken it as before ; and in some things to a greater ; and repentance is nothing but a new beginning of our duty , a going from our error , and a recovery of our loss , and a restitution of our health , and a being put into the same estate from whence we were fallen ; so that at least all the same severities are to be used in repentance , as great a rigor of sentence , as strict a caution , as careful a walking , as humble and universal an obedience , besides the sorrow and the relative parts of duty which come in upon the account of our sin . . but if the inquiry be made after the sin is done , and that there is no deliberation concerning any present or future duty , but concerning the hopes or state of pardon , then we may hope that god will be easie to give us pardon , according to the gentlest sense and measures of the law . for this , provided it be not brought into evil example in the measures of duty afterwards , can have in it no danger : it is matter of hope , and therefore keeps a man from despair ; but because it is but matter of hope , therefore it is not apt to abuse him into presumption , and if it be mistaken in the measures of the law , yet it makes it up upon the account of gods mercy , and it will be all one ; either it is gods mercy in making an easie sense of the law , or gods mercy in giving an easie sentence on the man , or gods mercy in easing and taking off the punishment , and that will be all one as to the event , and therefore will be a sufficient warrant for our hope , because it will some way or other come to pass as we hope . it is all alike whether we be saved because god will exact no more of us , or because though he did exact more by his law yet he will pardon so much the more in the sentence : but this is of use onely to them who are tempted to despair , or oppressed by too violent fears ; and it relies upon all the lines of the divine mercy , and upon all the arguments of comfort by which declining hopes use to be supported : and since we our selves by observing our incurable infirmities espy some necessities of having the law read in the easier sense , we doe in the event of things find that we have a need of pardon greater then we could think we should in the heats of our first conversion and the fervors of our newly returning piety ; and therefore god does not onely see much more reason to pity us upon the same account ; but upon divers others , some whereof we know and some we know not ; but therefore we can hope for more then we yet see in the lines of revelation , and possibly we may receive in many cases better measure then we yet hope for : but whoever makes this hope to lessen his duty will find himself ashamed in his hope ; for no hope is reasonable but that which quickens our piety , and hastens and perfects our repentance , and purifies the soul , and engages all the powers of action , and ends in the love of god , and in a holy life . . there are many other things to be added by way of assistance to them who are pressed with the burden of a law severely apprehended , or unequally applyed , or not rightly understood ; but the summe of them is this . . if the sense be hidden or dubious , doe nothing till the cloud be off , and the doubt be removed . . if the law be indifferent to two senses , take that which is most pious and most holy . . if it be between two , but not perfectly indifferent , follow that which is most probable . . doe after the custome and common usages of the best and wisest men . . doe with the most , and speak with the least . . ever bend thy determination to comply with the analogy of faith , and the common measures of good life , and the glorifications and honour of god , and the utility of our neighbour . . then chose thy part of obedience , and doe it cheerfully and confidently , with a great industry and a full persuasion . . after the action is done enter into no new disputes whether it was lawful or no , unless it be upon new instances and new arguments , relating to what is to come , and not troubling thy self with that which with prudence and deliberation thou didst ( as things were then represented ) well and wisely chose . rule . the positive laws of jesus christ cannot be dispensed with by any humane power . i have already in this book given account of the indispensability of the natural laws which are the main constituent parts of the evangelical : but there are some positive laws whose reason is not natural nor eternal , which yet christ hath superinduc'd ; concerning which there is great question made whether they be dispensable by humane power . now concerning these i say that all laws given by christ are now made for ever to be obligatory , and he is the king of heaven and earth , the head and prince of the catholick church , and therefore hath supreme power , and he is the wonderful councellour , the everlasting father , the prince of peace , and his wisedome is supreme , he is the wisedome of the father , and therefore he hath made his laws so wisely , so agreeably to the powers and accidents of mankind that they can be observed by all men and all waies , where he hath pass'd an obligation . now because every dispensation of laws must needs suppose an infirmity or imperfection in the law or an infirmity in the man , that is , that either the law did inferre inconvenience which was not foreseen , or was unavoidable ; or else the law meets with the changes of mankind with which it is not made in the sanction to comply , and therefore must be forc'd to yeeld to the needs of the man ▪ and stand aside till that necessity be past : it follows that in the laws of the h. jesus there is no dispensation ; because there is in the law no infirmity and no incapacity in the man : for every man can alwaies obey all that which christ commanded and exacted : i mean he hath no natural impotency to do any act that christ hath requir'd , and he can never be hindred from doing of his duty . and this appears in this , because god hath appointed a harbour whether every vessel can put in when he meets with storms and contrary winds abroad : and when we are commanded by a persecuter not to obey god , we cannot be forc'd to comply with the evil man ; for we can be secure against him by suffering what he pleases , and therefore disobedience to a law of christ cannot be made necessary by any external violence : i mean every internal act is not in it self impedible by outward violence : and the externall act which is made necessary can be secur'd by a resolution to obey god rather then men . . but there are some external actions and instances of a commandement which may accidentally become impossible by subtraction of the material part ; so for want of water a child cannot be baptized ; for want of wine or bread we cannot communicate ; which indeed is true , but doe not inferre that therefore there is a power of dispensing left in any man or company of men ; because in such cases there is no law , and therefore no need of dispensation ; for affirmative precepts in which onely there can be an external impediment doe not oblige but in their proper circumstances and possibilities : and thus it is even in human laws . no law obliges beyond our power ; and although it be necessary sometimes to get a dispensation even in such cases , to rescue our selves from the malice or the carelessness , the ignorance or the contrary interests of the ministers of justice , who goe by the words of the law , and are not competent or nor instructed judges in the matter of necessity or excuse , yet there is no such need in the laws of god. for god is alwaies just and alwaies wise , he knows when we can and when we cannot , and therefore as he cannot be deceived by ignorance , so neither can he oppress any man by injustice , and we need not have leave to let a thing alone , which we cannot doe if we would never so fain ; and if we cannot obey , we need not require of god a warrant under his hand or an act of indemnity ; for which his justice and his goodness , his wisedome and his very nature are infinite security : and therefore it cannot be necessary to the church that a power of dispensing should be intrusted to men , in such cases where we cannot suppose the law of god to bind . that 's our best security that we need no dispensation . . in external actions and instances of vertue or of obedience to a commandement of jesus christ where ever there can be a hinderance , if the obligation does remain , the instance that is hindred can be supplyed with another of the same kind . thus releeving the poor hungry man , can be hindred by my own poverty and present need , but i can visit him that is sick , though i cannot feed the hungry , or i can give him bread when i cannot give him a cloak ; and therefore there can need no dispensation when the commandement if it be hindred in one instance can as perfectly and to all the intentions of our lawgiver be performed in another . . in external actions which can be hindred and which cannot be supplyed by the variety of the instances in the same kind , yet if the obligation remains , they may be supplyed with the internal act , and with the spiritual . thus if we cannot receive actual baptisme , the desire of it is accepted , and he that communicates spiritually , that is , by faith and charity , by inward devotion and hearty desire , is not guilty of the breach of the commandement if he does not communicate sacramentally , being unavoidably and inculpably hindred . for whatsoever is not in our power , cannot be under a 〈◊〉 , and where we doe not consent to the breach of a commandement , we cannot be exposed to the punishment . this is the voice of all the world , and ●●●s is natural reason , and the ground of justice , without which there can be no government but what is tyrannical and unreasonable . these things being notorious and confess'd the consequents are these : . that there is no necessity that a power of dispensing in the positive laws of christ should be intrusted to any man , or to any society . because the law needs it not , and the subjects need it not : and he that dispenses must either doe it when there is cause , or when there is none . if he dispenses when there is no cause , he makes himself superiour to the power of god by exercising dominion over his laws : if he dispenses when there is cause , he dispenses when there is no need . for if the subject can obey , he must obey , and man cannot untie what god hath bound : but if he cannot obey , he is not bound , and therefore needs not be untyed : he may as well go about to unbend a strait line , or to number that which is not , as to dispense in a law , to which in such cases god exacts no obedience . * panormitan affirms that the pope hath power to dispense in all the laws of god , except in the articles of faith ; and to this purpose he cites innocentius in c. cum ad monasterium , de statu monachorum . * felinus affirmes that the pope can change the form of baptisme , and that he can with one word , and without all solemnity consecrate a priest , and that he can by his word alone make a bishop : and though these pretenses are insolent and strange , yet in fact he does as much as this comes to : for the pope gives leave sometimes to a mere priest to give confirmation , which by divine right is onely belonging to bishops by their own confession : that the blessed eucharist is to be consecrated in both kinds is certainly of divine right ; and so confessed by the church of rome : but the pope hath actually dispensed in this article and given leave to some to consecrate in bread onely , and particularly to the norvegians a dispensation was given by innocent the eighth , as i have already noted out of volaterranus . there are some learned men amongst them who speak in this question with less scandal , but almost with the same intentions and effects . some of their divines , particularly the bishop of the canaries , saies that the pope hath not power to dispense in the whole , or in all the laws of god , but in some onely ; namely where the observation of the law is impeditiva majoris boni , a hindrance or obstruction to a greater spiritual good ; as it may happen in oaths and vows : and ( sanchez addes ) in the consecration of the blessed sacrament in both kinds : in these , say they , the pope can dispense : but where the observation of the laws in the particular brings no evil , or inconvenience , and does never hinder a greater good , there the laws are indispensable ; such as are confession , baptisme , using a set form of words in the ministration of the sacraments . so that the meaning is , the pope never wants a power to doe it , if there be not wanting an excuse to colour it , and then in effect the divines agree with the lawyers ; for since the power of dispensing is given in words indefinite and without specification of particulars ( if it be given at all ; ) the authority must be unlimited as to the person , and can be limited onely by the incapacity of the matter ; and if there could be any inconvenience in any law , there might be a dispensation in it : so that the divines and the lawyers differ onely in the instances ; which if we should consider , or if any great interest could be serv'd by any , there can be no doubt but it would be found a sufficient cause of dispensation . so that this is but to cozen mankind with a distinction to no purpose ; and to affirme that the pope cannot dispense in such things which yeeld no man any good or profit : such as is the using a set forme of words in baptisme , or the like ; and they may at an easie rate pretend the popes power to be limited , when they onely restrain him from violating a divine law , when either the observation of it is for his own advantage , as in confession ( meaning to a priest ) or when it serves the interest of no man to have it changed , as in the formes of sacraments . but then , that i may speak to the other part ; to say that the pope may dispense in a divine law when the particular observation does hinder a greater spiritual good , and that this is a sufficient cause is a proposition in al things false , and in some cases , even in those where they instance , very dangerous . it is false , because if a man can by his own act be oblig'd to doe a thing which yet is impeditive of a greater temporal good , then god can by his law oblige his obedience , though accidentally it hinder a greater spiritual good . now if a man have promised , he must keep it though it were to his own hindrance , said david ; and a man may not break his oath though the keeping of it hinder him from many spiritual comforts and advantages ; nay a man may neglect a spiritual advantage for a temporal necessity ; and in the bohemian warres , the king had better been at the head of his troops , then at a sermon when prague was taken . * but i consider ( for that is also very material ) that it is dangerous . for whenmen to justifie a pretence or to verifie an action or to usurpe a power shall pretend that there is on the other side a greater spiritual good they may very easily deceive others , because either voluntarily or involuntarily they deceive themselves , for when god hath given a commandement , who can say that to let it alone can doe more good to a mans soul then to keep it ? i instance in a particular which is of great interest with them . if a man have vowed to a woman to marry her , and contracted himself to her per verba de praesenti ; she according to her duty loves him passionately , hath marryed her very soul to him , and her heart is bound up in his : but he changes his mind , and enters into religion : but stops at the very gate and asks who shall warrant him for the breach of his faith and vows to his spouse ? the pope answers he will ; and though by the law of god he be tyed to that woman , yet because the keeping of that vow would hinder him from doing god better service in religion this is a sufficient cause for him to dispense with his vow . this then is the case concerning which i inquire : . how does it appear that to enter into a monastery is absolutely a greater spiritual good then to live chastly with the wife of his love and vows ? . i inquire whether to break a mans vow be not of it self ( abstracting from all extrinsecal pretensions and collateral inducements ) a very great sin ? and if there were not a great good to follow the breach of it , i demand whether could the pope dispense or give leave to any man to doe it ? if he could , then it is plain he can give leave to a man to doe a very great evil ; for without the accidentally consequent good , it is confessed to be very evil to break our lawful vows . but if he cannot dispense with his vow unless some great good were to follow upon the breach of it , then it is cleer he can give leave to a man to doe evil that good may come of it . for if without such a reason or such a consequent good the pope could not dipense , then the consequent good does legitimate the dispensation , and either an evil act done for a good end is lawful and becomes good , or else the pope plainly gives him leave to doe that which is still remaining evil , for a good end : either of which is intolerable , and equally against the apostles rule , which is also a rule of natural religion and reason : no man must doe evil for a good end . * but then , . who can assure me that an act of religion is better then an act of justice ? or that god will be served by doing my wife an injury ? or that he will accept of me a new vow which is perfectly a breaking of an old ? or that by our vows to our wives we are not as much obliged to god as by our monastical vows before our abbot ? or that marriage is not as great an act of religion if wisely and holily undertaken ( as it ought to be ) as the taking the habit of s. francis ? or that i can be capable of giving my self to religion when i have given the right and power of my self away to another ? or that i may not as well steal from a man to give alms to the poor , as wrong my wife to give my self to a cloyster ? or that he can ever give himself to religion , who breaks the religion of vows and promises , of justice and honour , of faith and the sacramental mystery that he may goe into religion ? or that my retirement in a cloister , and doing all that is these intended can make recompence for making my wife miserable , and it may be desperate and calamitous all her life time ? can god be delighted with my prayers which i offer to him in a cloister , when it may be at the same time my injur'd spouse is praying to god to doe her justice and to avenge my perjuries upon my guilty head , and it may be , cries loud to god and weeps and curses night and day ? who can tell which is better , or which is worse ? for marriage and single life of themselves are indifferent to piety or impiety , they may be us'd well , or abus'd to evil purposes ; but if they take their estimate by the event , no man can beforehand tell which would have been the greater spiritual good . but suppose it as you list , yet , i consider that when god saies that obedience is better then sacrifice , he hath plainly told us that no pretence of religion , or of a greater spiritual good can legitimate vow-breach , or disobedience to a divine commandement : and therefore either the pope must dispense in all laws of christ , and without all reason , that is , by his absolute authority and supereminency over the law and the power that established it , or else he cannot dispense at all ; for there is no reason that can legitimate our disobedience . but then if we consider the authority it self , the considerations will be very material . no man pretends to a power of dispensing in the law of god but the pope onely ; and he onely upon pretence of the words spoken to s. peter , whatsoever thou shalt loose on earth shall be loosed in heaven . now did ever any of the apostles or apostolical men suppose that s. peter could in any case dispense with vow-breach , or the violation of a lawful oath ? was not all that power which was then promis'd to him wholly relative to the matter of fraternal correption ? and was it not equally given to the apostles ? for either it was never perform'd to s. peter , or else it was alike promised and perform'd to all the apostles in the donation of the spirit , and of the power of binding , and the words of christ to them before and after his resurrection : so that by certain consequence of this , either all the successours of the apostles have the same power , or none of the successours of s. peter . or if the successours of s. peter onely , why not his successors at antioch as well as his suceessors at rome ? since it is certain that he was at antioch , but is not so certain that he was at all at rome , for those things that ulrichus velenus saies against it in a tractate on purpose on that subject and published by goldastus in his third tome are not inconsiderable allegations & arguments for the negative , but i shall give account of that inquiry in some of the following pages . and yet suppose he was , yet it is as likely , that is , as certain as the other ; that after the martyrdom of s. peter and s. paul there were two bishops or popes of rome ; as it is conjectur'd by the different catalogues of the first successions , and by their differing presidencies or episcopacies , one being over the circumcision and the other over the uncircumcision ( if i say they were at all , concerning which i have no occasion to interpose my sentence . ) but if either this gift was give in common to all the apostles , or if it was given personally to s. peter , or if it means onely the power of discipline over sinners and penitent persons , or if it does not mean to destroy all justice and humane contracts , to rescind all the laws of god and man , to make christs laws subject to christs minister , and christs kingdome to be the popes inheritance and possession , in alto dominio , if those words of christ to s. peter are so to be understood as that his subjects and servants shall still be left in those rights which he hath given and confirm'd and sanctified , then it follows undeniably that s. peter's power of the keys is not to be a pick lock of the laws of his master , but to bind men to the performance of them , or to the punishment of breaking them , and if by those words of [ whatsoever thou shalt loose ] it be permitted to loose and untie the band of oaths and vows , then they may also mean a power of loosing any mans life , or any mans right , or any mans word , or any mans oath , or any mans obligation solemn , or unsolemn , when he hath really an interest or reason so to doe , of which reason himself onely can be the warrantable judge : which things because they are unsufferably unreasonable , that pretence which inferrs such evils and such impieties must be also unsufferable and impossible . i conclude therefore with this distinction . there is a proper dispensation , that is , such a dispensation as supposes the obligation remaining upon that person who is to be dispensed with : but no man or society of men can in this sense dispense with any law of christ. but there is a dispensation improperly so called , which does not suppose a remanent obligation , and therefore pretends not to take away any , but supposes onely a doubt remaining whether the law does by gods intention oblige or no ? he that hath skill and authority , and reason to declare that in such special cases god intended not to oblige the conscience , hath taken away the doubt , and made that to become lawful which without such a declaration by reason of the remaining doubt was not so . this is properly an interpretation ; but because it hath the same effect upon the man which the other hath directly upon the law , therefore by divines and lawyers it is sometimes also called a dispensation , but improperly . but the other consequent arising from the first observations which i made upon this rule is this ; that as there is no necessity that there should be any dispensation in the laws of jesus christ ; so in those cases where there may be an improper dispensation , that is , an interpretation or declaration that the law in this case does not bind at all , no man must by way of equity or condescention and expedient appoint any thing that the law permits not , or declare that a part of the law may be us'd ; when the whole is in the institution . for example ; the norvegians complaind that they could very seldom get any wine into their country , and when it did come it was almost vinegar or vappe ; he who had reason and authority might then certainly have declar'd that the precept of consecrating did not oblige , when they had not matter with which they were to doe it ; because no good law obliges to impossibilities , but then no man of his own head might interpose an expedient , and say , though you have no wine to consecrate and celebrate with all , yet you may doe it in ale or meath ; nor yet might he warrant an imperfect consecration and allow that the priests should celebrate with bread onely . the reason is because all institutions sacramental , and positive laws depend not upon the nature of the things themselves , according to the extension or diminution of which our obedience might be measur'd ; but they depend wholly on the will of the lawgiver , and the will of the supreme , being actually limited to this specification , this manner , this matter , this institution ; whatsoever comes besides it hath no foundation in the will of the legislator , and therefore can have no warrant or authority . that it be obeyed or not obeyed is all the question and all the variety . if it can be obeyed it must , if it cannot it must be let alone . the right mother that appeard before solomon demanded her child ; half of her own was offered ; but that was not it which would doe her any good , neither would she have been pleas'd with a whole bolster of goats hair , or with a perfect image of her child , or with a living lamb ; it was her own child which she demanded : so it is in the divine institution , whatsoever god wills that we must attend to : and therefore whatsoever depends upon a divine law or institution , whatsoever is appointed instrumental to the signification of a mystery , or to the collation of a grace or a power , he that does anything of his own head , either must be a despiser of gods will , or must supose himself the author of a grace , or else to doe nothing at all in what he does , because all his obedience and all the blessing of his obedience depends upon the will of god which ought alwaies to be obeyed when it can , and when it cannot , nothing can supply it because the reason of it cannot be understood , for who can tell why god would have the death of his son celebrated by bread and wine ? why by both the symbols ? why by such ? and therefore no proportions can be made , and if they could , yet they cannot be warranted . this rule is not onely to be understood concerning the express positive laws and institutions of our blessed lawgiver , but even those which are included within those laws , or are necessary appendages to those institutions are to be obeyed , and can neither be dispensed withall nor diverted by any suppletory or expedient . thus to the law of representing and commemorating the death of our dearest lord by the celebration of his last supper it is necessarily appendant and included that we should com worthily prepared , lest that which is holy be given to dogs , and holy things be handled unholily . in this case there can be no dispensation ; and although the curates of souls having the key of knowledge and understanding to divide the word of god rightly , have power and warrant to tell what measures and degrees of preparation are just and holy ; yet they cannot give any dispensation in any just and requir'd degree , nor by their sentence effect that a less degree then god requires in the appendant law can be sufficient to any man , neither can any human authority commute a duty that god requires ; and when he demands repentance no man can dispense with him that is to communicate , or give him leave to give almes in stead of repentance . but if in the duty of preparation god had involv'd the duty of confession to a priest : this might have in some cases been wholly let alone : that is , in case there were no priest to be had but one , who were to consecrate and who could not attend to hear my confessions : and the reason is , because in case of the destitution of any material or necessary constituent part of the duty , there is no need of equity or interpretation , because the subject matter of degrees of heightnings and diminutions being taken away , there can be no consideration of the manner or the degrees superstructed . when any condition intrinsecally and in the nature of the thing included in an affirmative precept is destituent or wanting , the duty it self falls without interpretation . lastly ; this rule is to be understood also much more concerning the negative precepts of the religion : because there can be no hindrance to the duties of a negative precept ; every man can let any thing alone ; and he cannot be forc'd from his silence or his omission ; for he can sit still and die ; violence can hinder an action , but cannot effect it or express it : and therefore here is no place for interpretation much less for dispensation , neither can it be supplyed by any action or by any omission whatsoever . but upon the matter of this second consequent remark'd above [ numb . . ] it is to be inquired whether in no case a supply of duty is to be made ? or whether or no it is not better in some cases , that is , when we are hindred from doing the duty commanded , to doe something when we cannot doe all ; or are we tyed to doe nothing when we are innocently hindred from doing of the whole duty ? when we may be admitted to doe part of our duty , and when to supply it by something else . . negative precepts have no parts of duty , no degrees of obedience , but consist in a mathematical point ; or rather in that which is not so much ; for it consists in that which can neither be numbred nor weighed . no man can goe a step from the severest measure of a negative commandement ; if a man doe but in his thought goe against it , or in one single instance doe what is forbidden , or but begin to doe it , he is intirely guilty . he that breaks one is guilty of all said s. james ; it is meant of negative precepts ; and then it is true in every sense relating to every single precept , and to the whole body of the negative commandements . he that breaks one hath broken the band of all ; and he that does sin in any instance or imaginary degree against a negative hath done the whole sin that is in that commandement forbidden . . all positive precepts that depend upon the meer will of the lawgiver ( as i have already discourted ) admit no degrees , nor suppletory and commutation : because in such laws we see nothing beyond the words of the law and the first meaning and the nam'd instance ; and therefore it is that in individuo which god points at ; it is that in which he will make the tryal of our obedience ; it is that in which he will so perfectly be obeyed , that he will not be disputed with , or inquir'd of why and how , but just according to the measures there set down ; so , and no more , and no less , and no otherwise . for when the will of the lawgiver is all the reason , the first instance of the law is all the measures , and there can be no product but what is just set down . no parity of reason can inferre any thing else , because there is no reason but the will of god ; to which nothing can be equal , because his will can be but one . if any man should argue thus ; christ hath commanded us to celebrate his death by blessing and communicating in bread and wine ; this being plainly his purpose ; and i finding it impossible to get wine , consider that water came out of his side as well as bloud , and therefore water will represent his death as well as wine ; for wine is but like bloud , and water is more then like it self ; and therefore i obey him better , when in the letter i cannot obey him ; he i say that should argue thus , takes wrong measures ; for it is not here to be inquired which is most agreeable to our reason , but which complies with gods will , for that is all the reason we are to inquire after . . in natural laws and obligations depending upon true and proper reason drawn from the nature of things ; there we must doe what we can , and if we cannot doe all that is at first intended , yet it is secondarily intended that we should doe what we can . the reason is , because there is a natural cause of the duty , which like the light of the sun is communicated in several degrees according as it can be received ; and therefore whatever partakes of that reason is also a duty of that commandement . thus it is a duty of natural and essential religion that we should worship god with all the faculties of the soul , with all the actions of the body , with all the degrees of intension , with all the instances and parts of extension : for god is the lord of all ; he expects all , and he deserves all , and will reward all ; and every thing is design'd in order to his service and glorification : and therefore every part of all this is equally commanded , equally requir'd ; and is symbolical to the whole ; and therefore in the impossibility of the performance of any one , the whole commandement is equally promoted by another ; and when we cannot bow the knee yet we can incline the head , and when we cannot give , we can forgive , and if we have not silver and gold , we can pay them in prayers and blessings ; and if we cannot goe with our brother two mile , we can ( it may be ) go one , or one half ; let us goe as farre as we can , and doe all that is in our power and in our circumstances . for since our duty here can grow , and every instance does according to its portion doe in its own time and measures the whole work of the commandement , and god accepts us in every step of the progression , that is , in all degrees ; for he breaks not the bruised reed , and he quenches not the smoaking flaxe ; it follows , that though we are not tyed to doe all , even that which is beyond our powers ; yet we must doe what we can towards it ; even a part of the commandement may in such cases be accepted for our whole duty . . in external actions which are instances of a natural or moral duty , if there be any variety , one may supply the other ; if there be but one , it can be supplyed by the internal onely and spiritual . but the internal can never be hindred , and can never be chang'd or supplyed by any thing else ; it is capable of no suppletory , but of degrees it is : and if we cannot love god as well as mary magdalen lov'd him , let us love him so as to obey him alwaies , and so as to superadded degrees of increment to our love , and to our obedience ; but for this or that expression it must be as it can , and when it can , it must be this or another ; but if it can be neither upon the hand , it must be all that is intended upon the heart ; and as the body helps the soul in the ministeries of her duty ; so the soul supplies the body in the essentialities of it and indispensable obedience . rule . not every thing that is in the sermons and doctrine of jesus christ was intended to bind as a law or commandement . every thing that is spoken by our blessed saviour is to be plac'd in that order of things where himself was pleas'd to put it . whatsoever he propounded to us under the sanction of love , and by the invitation of a great reward , that is so to be understood as that it may not become a snare , by being supposed in all cases , and to all persons to be a law . for laws are established by fear and love too , that is , by p●om●ses and threatnings ; and nothing is to be esteemed a law of christ but such things which if we doe not observe we shall die , or incurre the divine displeasure in any instance or degree . but there are some things in the sermons of christ which are recommended to the diligence and love of men ; such things whether men must tend and grow . thus it is required that we should love god with all our heart ; which is indeed a commandement and the first and the chiefest : but because it hath an infinite sense , and is capable of degrees beyond all the actualit●es of any man whatsoever , therefore it is incouraged and invited further by a reward that will be greater then all the work that any man can doe . but yet there is also the minimum morale in it , that is , that degree of love and duty , less then which is by interpretation no love , no duty at all ; and that is , that we so love god , that . we love nothing against him , . that we love nothing more then him , . that we love nothing equal to him , . that we love nothing disparately and distinctly from him , but in subordination to him ; that is , so as to be apt to yeeld and submit to his love , and comply with our duty . now then , here must this law begin , it is a commandement to all persons , and at all times to do thus much ; and this being a general law of which all other laws are but instances and specifications , the same thing is in all the particular laws which is in the general : there is in every one of them a minimum morale , a legal sense of duty , which if we prevaricate or goe less then it , we are transgressours : but then there is also a latitude of duty , or a sense of love and evangelical increase , which is a further pursuance of the duty of the commandement ; but is not directly the law , but the love ; to which god hath appointed no measures of greatness but hath invited as forward as the man can goe . for it is considerable that since negative precepts include their affirmatives , and affirmatives also doe inferre the negatives ( as i have already discoursed ) and yet they have differing measures and proportions , and that the form of words and signes negative or affirmative , are not the sufficient indication of the precepts , we can best be instructed by this measure ; there is in every commandement a negative part and an affirmative : the negative is the first , the least and the lowest sense of the law and the degree of duty ; and this is obligatory to all persons and cannot be lessened by excuse , or hindred by disability , or excus'd by ignorance , neither is it to stay its time or to wait for circumstances ; but obliges all men indifferently . i doe not say that this is alwaies expressed by negative forms of law or language , but is by interpretation negative ; it operates or obliges as doe the negatives . for when we are commanded to love our neighbour as our self ; the least measure of this law , the legal or negative part of it is , that we should not doe him injury : that we shall not doe to him , what we would not have done to our selves . he that does not in this sense love his neighbour as himself , hath broken the commandement ; he hath done that which he should not doe ; he hath done that which he cannot justifie ; he hath done that which was forbidden : for every going less then the first sense of the law , then the lowest sense of duty , is the commission of a sin , a doing against a prohibition . but then there are further degrees of duty then the first and lowest ; which are the affirmative measures , that is , a doing excellent actions and instances of the commandements , a doing the commandement with love and excellency , a progression in the exercise and methods of that piety ; the degrees of which because they are affirmative therefore thy oblige but in certain circumstances ; and are under no law absolutely , but they grow in the face of the sun , and pass on to perfection by heat and light , by love and zeal , by hope and by reward . now concerning these degrees it is that i affirme that every thing is to be plac'd in that order of things where christ left it : and he that measures other men by his own stature , and exacts of children the wisedome of old men , and requires of babes in christ the strengths and degrees of experienc'd prelates , he addes to the laws of christ , that is , he ties where christ hath not tyed ; he condemnes where christ does not condemne . it is not a law that every man should in all the stages of his progression be equally perfect , the nature of things hath several stages , and passes by steps to the varieties of glory . for so laws and counsels differ , as first and last , as beginning and perfection , as reward and punishment , as that which is simply necessary , and that which is highly advantagious ; they differ not in their whole kind ; for they are onely the differing degrees of the same duty . he that does a counsel evangelical does not do more then his duty , but does his duty better : he that does it in a less degree shall have a less reward , but he shall not perish if he does obey the just and prime or least measures of the law . let no man therefore impose upon his brother the heights and summities of perfection , under pain of damnation or any fearful evangelical threatning ; because these are to be invited onely by love and reward , and by promises only are bound upon us , not by threatnings . the want of the observing of this , hath caus'd impertinent disputes and animosities in men , and great misunderstandings in this question . for it is a great error to think that everything spoken in christs sermons is a law , or that all the progressions and degrees of christian duty are bound upon us by penalties as all laws are . the commandements are made laws to us wholly by threatnings ; for when we shall receive a crown of righteousness in heaven , that is , by way of gift , meerly gratuitous , but the pains of the damned are due to them by their merit and by the measures of justice , and therefore it is remarkable that our blessed saviour said , when ye have done all that ye are commanded , ye are unprofitable servants ; that is , the strict measures of the laws or the commandements given to you are such which if ye doe not observe ye shall die according to the sentence of the law ; but if ye doe , ye are yet unprofitable ; ye have not deserved the good things are laid up for loving souls : but therefore towards that we must superadde the degrees of progression and growth in grace , the emanations of love and zeal , the methods of perfection and imitation of christ. for by the first measures we escape hell ; but by the progressions of love onely and the increase of duty , through the mercies of god in christ we arrive at heaven . not that he that escapes hell may in any case fail of heaven ; but that whosoever does obey the commandement in the first and least sense , will in his proportion grow on towards perfection . for he fails in the first , and does not doe that worthily , who if he have time does not goe on to the second . but yet neither are there counsels of perfection left wholly to our liberty so as that they have nothing of the law in them ; for they are pursuances of the law ; and of the same nature , though not directly of the same necessity ; but collaterally and accidentally they are . for although god follows the course and nature of things , and therefore does not disallow any state of duty that is within his own measures ; because there must be a first before there can be a second , and the beginning must be esteemed good or else we ought not to pursue it and make it more in the same kind ; yet because god is pleased to observe the order of nature in his graciousness , we must doe so too in the measures of our duty ; nature must begin imperfectly , and god is pleas'd with it , because himself hath so order'd it ; but the nature of things that begin and are not perfect , cannot stand still . god is pleas'd well enough with the least or the negative measure of the law ; because that is the first or the beginning of all ; but we must not alwaies be beginning but pass on to perfection , and it is perfection all the way , because it is the proper and the natural method of the grace to be growing : every degree of growth is not the perfection of glory ; but neither is it the absolute perfection of grace , but it is the relative perfection of it : justas corne and flowers are perfectly what they ought to be when in their several moneths they are arrived to their proper stages : but if they doe not still grow till they be fit for harvest , they wither and die and are good for nothing : he that does not goe from strength to strength , from vertue to vertue , from one degree of grace to another , he is not at all in the methods of life , but enters into the portion of thornes , and wither'd flowers , fit for excision and for burning . therefore . no man must in the keeping the commandements of christ set himself a limit of duty ; hither will i come and no further : for the tree that does not grow is not alive , unless it already have all the growth it can have : and there is in these things thus much of a law : evangelical counsels are thus far necessary , that although in them , that is , in the degrees of duty , there are no certain measures describ'd ; yet we are oblig'd to proceed from beginnings to perfection . . although every man must impose upon himself this care that he so doe his duty that he doe adde new degrees to every grace ; yet he is not to be prejudic'd by any man else , nor sentenc'd by determin'd measures of another mans appointment : god hath nam'd none , but intends all ; and therefore we cannot give certain sentence upon our brother since god hath describ'd no measures ; but intends that all , whither no man can perfectly arrive here ; and therefore it is supplyed by god hereafter . . but the rule is to be understood in great instances as well as in great degrees of duty ; for there are in the sermons of christ some instances of duties which although they are pursuances of laws and duty , yet in their own material , natural being are not laws , but both in the degree implyed , and in the instance expressed are councels evangelical ; to which we are invited by great rewards , but not oblig'd to them under the proper penalties of the law . such are making our selves eunuchs for the kingdome of heaven , selling all and giving it to the poor . the duties and laws here signified are chastity , charity , contempt of the world , zeal for the propagation of the gospel : the vertues themselves are direct duties and under laws and punishment , but that we be charitable to the degree of giving all away , or that we act our chastity by a perpetual coelibate are not laws ; but for the outward expression we are wholly at our liberty ; and for the degree of the inward grace , we are to be still pressing forwards towards it , we being obliged to doe so by the nature of the thing , by the excellency of the reward , by the exhortations of the gospel , by the example of good men , by our love to god , by our desires of happiness , and by the degrees of glory . thus s. paul took no wages of the corinthian churches ; it was an act of an excellent prudence , and great charity , but it was not by the force of a general law , for no man else was bound to it , neither was he ; for he did not do so to other churches ; but he pursued two or three graces to excelent measures and degrees ; he became exemplary to others , useful to that church , and did advantage the affairs of religion : and though possibly he might , and so may we , by some concurring circumstances be pointed out to this very instance and signification of his duty , yet this very instance , and all of the same nature are councels evangelical ; that is , not imposed upon us by a law , and under a threatning ; but left to our liberty that we may express freely , what we are necessarily oblig'd to doe in the kind , and to pursue forwards to degrees of perfection . these therefore are the characteristick notes and measures to distinguish a counsel evangelical from the laws and commandements of jesus christ. the notes of difference between counsels and commandements evangelical . . where there is no negative expressed not involved , there it cannot be a law ; but it is a counsel evangelical . for in every law there is a degree of duty so necessary , that every thing less then it , is a direct act or state of sin , and therefore if the law be affirmative the negative is included , and is the sanction of the main duty . honour thy father and mother , that is a law : for the lowest step of the duty there enjoined is bound upon us by this negative , thou shalt not curse thy father or mother ; or , thou shalt not deny to give them maintenance . thou shalt not dishonour them , not slight , not undervalue , not reproach , not upbraid , not be rude or disobedient to them : when ever such a negative is included , that is the indication of a law . but in counsels evangelical , there is nothing but what is affirmative . there are some who make themselves eunuchs for the kingdome of heaven : that is the intimation of a religious act or state : but the sanction of it is nothing that is negative , but this onely ; he that hath ears to hear let him hear , and qui potest capere capiat : he that can receive it let him receive it : and he that hath power over his will , and hath so decreed in his heart , does well . in commandements it is [ he that does the duty , does well ; he that does not , does ill : ] but in counsels it is ; [ he that does not , may doe well : but he that does , does better : ] as s. paul discourses in the question of marriage ; in which instance it is observable that the comparison of coelibate and marriage is not in the question of chastity , but in the question of religion , one is not a better chastity then the other . marriage is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undefiled state ; and nothing can be cleaner then that which is not at all unclean ; but the advantages of coelibate above marriage as they are accidental and contingent , so they are relative to times and persons and states , and external ministeries ; for to be made an eunuch for the kingdom of heaven , is the same that s. paul means by , the unmarryed careth for the things of the lord ; that is , in these times of trouble and persecution , they who are not entangled in the affairs of a houshold , can better travail from place to place in the ministeries of the gospel , they can better attend to the present necessities of the church , which are called the things of the lord ; or the affairs of the kingdome of heaven : but at no hand does it mean that the state of single life is of it self a counsel evangelical , or a further degree of chastity ; but of an advantageous ministery to the propagation of the gospel . but be it so , or be it otherwise ; yet it is a counsel and no law , because it hath no negative part in its constitution , or next appendage . . when the action or state is propounded to us onely upon the account of reward , and there is no penalty annexed , then it is a counsel and no law : for there is no legislative power where there is no coercitive ; and it is but a precarious government , where the lawgiver cannot make the subject either doe good or suffer evil : and therefore the jus gladii and the merum imperium are all one : and he that makes a law and does not compell the involuntary does but petition the subject to obey , and must be content he shall doe it when he hath a mind to it . but therefore as soon as men made laws , and liv'd in communities , they made swords to coerce the private , and warres to restrain the publick irregularities of the world . — dehinc absistere bello , oppida coeperunt munire , & condere leges , nè quis fur esset , neu latro , neu quis adulter . for it was impossible to preserve justice , or to defend the innocent , or to make obedience to laws if the consuls lay aside their rods and axes : and so it is in the divine laws ; the divine power and the divine wisedome makes the divine laws , and fear is the first sanction of them : it is the beginning of all our wisedome ; and all humane power being an imitation of and emanation from the divine power is in the summe of affairs nothing but this , habere potestatem gladii ad animadvertendum in facinorosos homines , and therefore we conclude it to be no law , to the breaking of which no penalty is annexed : and therefore it was free to s. paul to take or not to take wages of the corinthian church ; for if he had taken it , it had been nothing but the making of his glorying void ; that is , he could not have had the pleasure of obliging them by an uncommanded instance and act of kindness . hope and reward is the endearment of counsels ; fear and punishment are the ligatures of laws . . in counsels sometimes the contrary is very evil : thus to be industrious and holy , zealous and prudent in the offices ecclesiastical , and to take holy orders in the daies of persecution and discouragement , is an instance of love ( i doubt not ) very pleasing and acceptable to god , and yet he that suffers himself to be discouraged from that particular employment , and to divert to some other instance in which he may well serve god , may remain very innocent or excusable : but those in the primitive church who so fear'd the persecution or the imployment that they cut off their thumbs or ears to make themselves canonically incapable , were highly culpable ; because he that does an act contrary to the design of a counsel evangelical , is an enemy to the vertue and the grace of the intendment : he that onely lets it alone does not indeed venture for the greater reward , but he may pursue the same vertue in another instance or in a less degree , but yet so as may be accepted . he that is diverted by his fear and danger , and dares not venture , hath a pityable but in many cases an innocent infirmity : but he that does against it , hath an inexcusable passion ; and is so much more blameable then the other , by how much a fierce enemy is worse then a cold friend , or a neuter more tolerable then he that stands in open hostility and defiance . but in laws , not onely the contrary , but even the privative is also criminal ; for not onely he that oppresses the poor is guilty of the breach of charity , but he that does not releeve them ; because there is in laws an affirmative and a negative part ; and both of them have obligation ; so that in laws both omissions and commissions are sins , but where nothing is faulty but a contrariety or hostility , and that the omission is innocent , there it is only a counsel . . in internal actions there is properly and directly no counsel , but a law onely : counsels of perfections are commonly the great and more advantageous prosecutions of an internal grace or vertue : but the inward cannot be hindred by any thing from without , and therefore is capable of all increase and all instances onely upon the account of love ; the greatest degree of which is not greater then the commandement : and yet the least degree if it be sincere is even with the commandement : because it is according to the capacity and greatness of the man. but the inward grace in all its degrees is under a law or commandement , not that the highest is necessary at all times , and to every person ; but that we put no positive barrs or periods to it at any time , but love as much as we can to day , and as much as we can to morrow , and still the duty and the words to have a current sense : and [ as much as we can ] must signifie still more and more ; now the using of direct and indirect min●steries for the increasing of the inward grace , this i say because it hath in it materiality and an external part , and is directly subjicible to the proper empire of the will , this may be the matter of counsel in the more eminent and zealous instances , but the inward grace directly is not . to be just consists in an indivisible point , and therefore it is alwaies a law , but if to signifie and act our justice we give that which is due , and a great deal more to make it quite sure , this is the matter of counsel ; for it is the external prosecution of the inward grace , and although this hath no degrees , yet that hath ; and therefore that hath liberty and choice , whereas in this there is nothing but duty and necessity . rule . some things may be used in the service of god which are not commanded in any law , nor explicitely commended in any doctrine of jesus christ. this rule is intended to regulate the conscience in all those questions which scrupulous and superstitious people make in their inquiries for warranties from scripture in every action they doe ; and in the use of such actions in the service of god , for which particulars because they have no word , they think they have no warrant , and that the actions are superstitious . the inquiry then hath two parts ; . whether we are to require from scripture a warrant for every action we doe , in common life ? . whether we may not doe or use any thing in religion , concerning which we have no express word in scripture , and no commandement at all ? . concerning the first the inquiry is but short , because there is no difficulty it but what is made by ignorance and jealousie ; and it can be answer'd and made evident by common sense and the perpetual experience and the natural necessity of things . for the laws of jesus christ were intended to regulate humane actions in the great lines of religion , justice and sobriety , in which as there are infinite particulars which are to be conducted by reason and by analogy to the laws and rules given by jesus christ ; so it is certain that as the general lines and rules are to be understood by reason how far they doe oblige , so by the same we can know where they doe not . but we shall quickly come to issue in this affair . for if for every thing there is a law or an advice ; let them that think so find it out and follow it . if there be not for everything such provision , their own needs will yet become their lawgiver and force them to do it without a law . whether a man shall speak french or english ? whether baptised persons are to be dipt all over the body , or will it suffice that the head be plunged ? whether thrice or once ? whether in water of the spring , or the water of the pool ? whether a man shall marry , or abstain ? whether eat flesh or herbs ; choose titius , or caius for my friend ; be a scholar or a merchant ; a physician or a lawyer ; drink wine or ale ; take physick for prevention , or let it alone ; give to his servant a great pension , or a competent ; what can the holy scriptures have to doe with any thing of these , or any thing of like nature and indifferency ? for by nature all things are indulged to our use and liberty ; and they so remain till god by a supervening law hath made restraints in some instances to become matter of obedience to him , and of order and usefulness to the world ; but therefore where the law does not restrain , we are still free as the elements , and may move as freely and indifferently as the atomes in the eye of the sun. * and there is infinite difference between law and lawful , indeed there is nothing that is a law to our consciences but what is bound upon us by god , and consign'd in holy scripture ( as i shall in the next rule demonstrate ) but therefore every thing else is permitted , or lawful , that is , not by law restrain'd : liberty is before restraint ; and till the fetters are put upon us we are under no law and no necessity , but what is natural . * but if there can be any natural necessities , we cannot choose but obey them , and for these there needs no law or warrant from scripture . no master needs to tell us or to give us signs to know when we are hungry or athirst ; and there can be as little need that a lawgiver should give us a comand to eat when we are in great necessity so to doe . * every thing is to be permitted to its own cause and proper principle ; nature and her needs are sufficient to cause us to do that which is for her preservation ; right reason and experience are competent warrant and instruction to conduct our affairs of liberty and common life ; but the matter and design of laws is honestè vivere , alterum non laedere , suum cuique tribuere ; or as it is more perfectly describ'd by the apostle , that we should live a godly , a righteous , a sober life ; and beyond these there needs no law : when nature is sufficient jesus christ does not interpose , and unlesse it be where reason is defective or violently abus'd , we cannot need laws of self-preservation , for that is the sanction and great band and indearment of all laws : and therefore there is no express law against self-murder in all the new testament ; onely it is there and every where else by supposition ; and the laws take care to forbid that , as they take care of fools and madmen , men that have no use or benefit of their reason or of their natural necessities and inclinations must be taken under the protection of others ; but else when a man is in his wits , or in his reason , he is defended in many things , and instructed in more without the help or need of laws : nay it was need and reason that first introduced laws ; for no law , but necessity and right reason taught the first ages , dispersos trahere in populum , migrare vetusto de nemore , & proavis habitare , & linquere sylvas , aedificare domos , laribus conjungere nostris tectum aliud , tutos vicino limine somnos ut collata daret fiducia . protegere armis lapsum , aut ingenti nutantem vulnere civem . communi dare signa tuba , defendier iisdem turribus , atque una portarum clave teneri . to meet and dwell in communities , to make covenants and laws , to establish equal measures , to doe benefit interchangeably , to drive away publick injuries by common armes , to join houses that they may sleep more safe : and since laws were not the first inducers of these great transactions , it is certain they need not now to inforce them , or become our warrant to do that without which we cannot be what we cannot chuse but desire to be . but if nothing were to be done but what we have scripture for , either commanding or commending , it were certain that with a less hyperbole then s. john us'd , the world could not contain the book , which should be written ; and yet in such infinite numbers of laws and sentences no man could be directed competently because his rule and guide would be too big , and every man in the inquiry after lawful and unlawful would bejust so enlightned as he that must for ever remain blind unless he take the sun in his hand to search into all the corners of darkness , no candlestick would hold him , and no eye could use him . but supposing that in all things we are to be guided by scripture , then from thence also let us inquire for a conduct or determination even in this inquiry ; whether we may not doe any thing without a warrant from scripture ? and the result will be that if we must not doe any thing without the warrant of scripture ; then we must not for every thing look in scripture for a warrant ; because we have from scripture sufficient instruction that we should not be so foolish and importune as to require from thence a warrant for such things in which we are by other instruments competently instructed , or left at perfect liberty . thus s. paul affirmes , all things are lawful for me ; he speaks of meats and drinks , and things left in liberty concerning which because there is no law , and if there had been one under moses , it was taken away by christ , it is certain that every thing was lawful , because there was no law forbidding it : and when s. paul said , this speak i , not the lord ; he that did according to that speaking , did according to his own liberty , not according to the word of the lord ; and s. pauls saying in that manner is so far from being a warranty to us from christ ; that because he said true , therefore we are certain he had no warranty from christ , nothing but his own reasonable conjecture . * but when our blessed saviour said and why of your selves doe ye not judge what is right ? he plainly enough said that to our own reason and judgement many things are permitted , which are not conducted by laws or express declarations of god. adde to this that because it is certain in all theology , that whatsoever is not of faith is sin , that is , whatsoever is done against our actual persuasion becomes to us a sin , though of it self it were not ; and that we can become a law unto our selves , by vows and promises , and voluntary engagements and opinions , it follows that those things which of themselves inferre no duty , and have in them nothing but a collateral and accidental necessity , are permitted to us to doe as we please , and are in their own nature indifferent , and may be so also in use and exercise : and if we take that which is the less perfect part in a counsel evangelical , it must needs be such a thing as is neither commanded nor commended , for nothing of it is commanded at all ; and that which is commended is the more not the less perfect part ; and yet that we may doe that less perfect part , of which there is neither a commandement , nor a commendation but a permission only appears at large in s. pauls discourse concerning virginity and marriage corinth . . , . but a permission is nothing but a not prohibiting , and that is lawful which is not unlawful , and every thing may be done that is not forbidden : and there are very many things which are not forbidden , nor commanded ; and therefore they are onely lawful and no more . but the case in short is this ; in scripture there are many laws and precepts of holiness , there are many prohibitions and severe cautions against impiety : and there are many excellent measures of good and evil , of perfect and imperfect : * whatsoever is good , we are oblig'd to pursue ; * whatsoever is forbidden must be declin'd ; * whatsoever is laudable must be lov'd , and followed after . now if all that we are to doe can come under one of these measures , when we see it , there is nothing more for us to doe but to conform our actions accordingly . but if there be many things which cannot be fitted by these measures , and yet cannot be let alone ; it will be a kind of madnesse to stand still , and to be useless to our selves and to all the world , because we have not a command or a warrant to legitimate an action which no lawgiver ever made unlawful . but this folly is not gone far abroad into the world ; for the number of mad-men is not many , though possibly the number of the very wise is less : but that which is of difficulty is this , quest. whether in matters of religion we have that liberty as in matters of common life ? or whether is not every thing of religion determined by the lawes of jesus christ , or may we choose something to worship god withall , concerning which he hath neither given us commandement or intimation of his pleasure ? of will-worship . to this i answer by several propositions . . all favour is so wholly arbitrary , that whatsoever is an act of favour , is also an effect of choice and perfectly voluntary . since therefore that god accepts any thing from us is not at all depending upon the merit of the work , or the natural proportion of it to god , or that it can adde any moments of felicity to him , it must be so wholly depending upon the will of god that it must have its being and abiding onely from thence . he that shall appoint with what god shall be worshipped , must appoint what that is by which he shall be pleased ; which because it is unreasonable to suppose , it must follow that all the integral , constituent parts of religion , all the fundamentals and essentials of the divine worship cannot be warranted to us by nature , but are primarily communicated to us by revelation . deum sic colere oportet quomodo ipse se colendum praecepit , said s. austin . who can tell what can please god , but god himself ? for to be pleased , is to have something that is agreeable to our wills and our desires : now of gods will there can be no signification but gods word or declaration ; and therefore by nothing can he be worship'd , but by what himself hath declar'd that he is well pleas'd with : and therefore when he sent his eternal son into the world , and he was to be the great mediator between god and man , the great instrument of reconciling us to god , the great angel that was to present all our prayers , the onely beloved by whom all that we were to doe would be accepted , god was pleased with voices from heaven and mighty demonstrations of the spirit to tell all the world that by him he would be reconcil'd , in him he would be worship'd , through him he would be invocated , for his sake he would accept us , under him he would be obeyed , in his instances and commandments he would be lov'd and serv'd ; saying , this is my beloved son in whom i am well pleased . . now it matters not by what means god does convey the notices of his pleasure ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in sundry wayes and in sundry manners god manifests his will unto the world : so we know it to be his will , it matters not whether by nature or by revelation , by intuitive and direct notices , or by argument or consequent deduction , by scripture , or by tradition , we come to know what he requires and what is good in his eyes ; onely we must not doe it of our own head . to worship god is an act of obedience and of duty , and therefore must suppose a commandement ; and is not of our choice , save onely that we must chuse to obey . of this god forewarn'd his people : he gave them a law , and commanded them to obey that intirely , without addition or diminution ; neither more nor less then it , [ whatsoever i command you , observe to doe it ; thou shalt not adde thereto nor diminish from it ] and again , [ ye shall not doe after all the things that we doe here this day , every man whatsoever is right in his own eyes ] that is , this is your law that is given by god ; make no lawes to your selves or to one another , beyond the measures and limits of what i have given you : nothing but this is to be the measure of your obedience and of the divine pleasure . so that in the old testament there is an express prohibition of any worship of their own chusing ; all is unlawful , but what god hath chosen and declar'd . . in the new testament we are still under the same charge ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or will-worship is a word of an ill sound amongst christians most generally , meaning thereby the same thing which god forbad in deuteronomy , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx. expresses it , when every man does that ( not which god commands , or loves ) but which men upon their own fancies and inventions think good , that which seems good in their own eyes , or as our blessed saviour more fully , teaching for doctrines the traditions , the injunctions or commandements , of men : the instance declares the meaning . the pharisees did use to wash their hands before meat , cleanse the outside of cups and dishes , they wash'd when they came from the judgment hall ; and these they commanded men to doe , saying that by such things god was worshipped and well pleas'd . so that these two together , and indeed each of them severally , is will-worship in the culpable sense . he that sayes an action which god hath not commanded is of it self necessary , and he that sayes god is rightly worshipped by an act or ceremony concerning which himself hath no way express'd his pleasure , is superstitious , or a will-worshipper . the first sins against charity ; the second against religion : the first sins directly against his neighbour ; the second against god : the first layes a snare for his neighbours foot ; the second cuts off a dogs neck and presents it to god : the first is a violation of christian liberty ; the other accuses christs law of imperfection . so that thus far we are certain , . that nothing is necessary but what is commanded by god. . nothing is pleasing to god in religion that is meerly of humane invention . . that the commandements of men cannot become doctrines of god , that is , no direct parts of the religion , no rule or measures of conscience . but because there are many actions which are not under command , by which god in all ages hath been served and delighted , and yet may as truly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or will-worship as any thing else , and the name is general and indefinite , and may signifie a new religion , or a free will-offering , an uncommanded general or an uncommanded particular , that is , in a good sense , or in a bad , we must make a more particular separation of one from the other , and not call every thing superstitious that is in any sense a will-worship , but onely that which is really and distinctly forbidden , not that which can be signified by such a word which sometimes means that which is laudable , sometimes that which is culpable ● therefore , what voluntary or uncommanded actions are lawful or commendable . . those things which men doe , or teach to be done by a probable interpretation of what is doubtful or ambiguous , are not will-worship in the culpable sense . god said to the jewes that they should rest or keep a sabbath upon the seventh day . how far this rest was to be extended , was to be taught and impressed not by the law , but by the interpretation of it ; and therefore when the doctors of the jewes had rationally and authoritatively determin'd how far a sabbath-daies journey was to extend , they who strictly would observe that measure which god describ'd not , but the doctors did interpret , all that while were not to be blam'd , or put off with a quis requisivit ? who hath requir'd these things at your hands ? ] for they were all that while in the pursuance and in the understanding of a commandement . but when the jew in synesius who was the pilot of a ship , let go the helm in the even of his sabbath , and did lye still till the next even , and refus'd to guide the ship though in danger of shipwrack , he was a superstitious foole , and did not expound but prevaricate the commandement . * this is to be extended to all probable interpretations so far , that if the determination happen to be on the side of error , yet the consequent action is not superstitious if the error it self be not criminal . thus when the fathers of the primitive church did expound the sixth chapter of s. johns gospel of sacramental manducation ; though they erred in the exposition , yet they thought they serv'd god in giving the holy communion to infants : and though that was not a worship which god had appointed , yet it was not superstition , because it was ( or for ought we know was ) an innocent interpretation of the doubtful words of a commandement . from good nothing but good can proceed , and from an innocent principle nothing but what is innocent in the effect . in fine , whatsoever is an interpretation of a commandement is but the way of understanding gods wil , not an obtruding of our owne ; alwayes provided the interpretation be probable , and that the glosse doe not corrupt the text . . whatsoever is an equal and reasonable definition or determination of what god hath left in our powers , is not an act of a culpable will-worship or superstition . thus it is permitted to us to chuse the office of a bishop , or to let it alone ; to be a minister of the gospel , or not to be a minister . if a man shall suppose that by his own abilities , his inclination , the request of his friends , the desires of the people ; and the approbation of the church , he is called by god to this ministery , that he should please god in so doing , and glorify his name , although he hath no command or law for so doing , but is still at his liberty , yet if he will determine himself to this service , he is not superstitious or a will-worshipper in this his voluntary and chosen service , because he determines by his power and the liberty that god gives him , to a service which in the general is pleasing to god ; so that it is but voluntary in his person , the thing it self is of divine institution . . whatsoever is done by prudent counsel about those things which belong to piety and charity , is not will-worship or superstition . thus when there is a commandement to worship god with our body ; if we bow the head , if we prostrate our selves on the ground , or fall flat on our face , if we travail up and down for the service of god , even to weariness and diminution of our strengths , if we give our bodies to be burned , though in these things there is no commandement , yet neither is there superstition , though we designe them to the service of god , because that which we doe voluntarily is but the appendage , or the circumstance , or the instance of that which is not voluntary but imposed by god. . every instance that is uncommanded if it be the act or exercise of what is commanded , is both of gods choosing and of mans , it is voluntary and it is imposed ; this in the general , that in the particular . upon this account , the voluntary institution of the rechabites in drinking no wine and building no houses , but dwelling in tents , was pleasing to god ; because although he no where requir'd that instance at their hands , yet because it was an act or state of that obedience to their father jonadab which was injoyn'd in the fifth commandement , god lov'd the thing , and rewarded the men . so david powr'd upon the ground the waters of bethlehem which were the price of the young mens lives ; he powred them forth unto the lord : and though it was an uncommanded instance , yet it was an excellent act , because it was a self denial and an act of mortification . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the abundant expressions of the duty contained in the law , though they be greater then the instances of the law , are but the zeale of god , and of religion ; the advantages of lawes , and the enlargements of a loving and obedient heart . charity is a duty , and a great part of our religion . he then that builds almes-houses , or erects hospitals , or mends high wayes , or repairs bridges , or makes rivers navigable , or serves the poor , or dresses children , or makes meat for the poor , cannot ( though he intends these for religion ) be accused for will-worship ; because the lawes doe not descend often to particulars , but leave them to the conduct of reason and choice , custome and necessity , the usages of society and the needs of the world . that we should be thankful to god , is a precept of natural and essential religion ; that we should serve god with portions of our time , is so too : but that this day , or to morrow , that one day in a week , or two , that we should keep the anniversary of a blessing , or the same day of the week , or the return of the moneth , is an act of our will and choice ; it is the worship of the will , but yet of reason too and right religion . thus the jewes kept the feast of purim , the feast of the fourth , the fifth , the seventh , the tenth moneth , the feast of the dedication of the altar ; and christ observ'd what the maccabees did institute : and as it was an act of piety and duty in the jewes to keep these feasts , so it was not a will-worship or superstition in the maccabees to appoint it , because it was a pursuance of a general commandement by symbolical but uncommanded instances . thus it is commanded to all men to pray : but when abraham first instituted morning prayer ; and isaac appointed in his family the evening prayer , and daniel prayed three times a-day , and david seven times , and the church kept her canonical houres , nocturnal and diurnal offices , and some churches instituted an office of forty houres , and a continual course of prayer , and solomon the perpetual ministery of the levites , these all doe and did respectively actions which were not nam'd in the commandement ; but yet they willingly and choosingly offer'd a willing but an acceptable sacrifice , because the instance was a daughter of the law , incouraged by the same reward , serving to the same end , warranted by the same reason , adorn'd with the same piety , eligible for the same usefulness , amiable for the same excellency , and though not commanded in the same tables , yet certainly pleasing to him who as he gave us lawes for our rule , so he gives us his spirit for our guide , and our reason as his minister . . whatsoever is aptly and truly instrumental to any act of vertue or grace , though it be no where signified in the law of god , or in our religion , is not will-worship in the culpable sense . i remember to have read that s. benedict was invited to break his fast in a vineyard : he intending to accept the invitation betook himself presently to prayer ; adding these words , cursed is he who first eates before he prayes . this religion also the jewes observ'd in their solemn dayes ; and therefore wondred and were offended at the disciples of christ because that early in the morning of the sabbath they eate the ears of corn . this and any other of the like nature may be superadded to the words of the law , but are no criminal will-worship , because they are within the verge and limits of it ; they serve to the ministeries of the chief house . thus we doe not finde that david had receiv'd a commandement to build a temple ; but yet the prophet nathan told him from god , that he did well because it was in his heart to build it : it was therefore acceptable to god because it ministred to that duty and religion in which god had signified his pleasure . thus the jewes serv'd god in building synagogues or places of prayer besides their temple ; because they were to pray besides their solemn times , and therefore it was well if they had less solemn places . so abraham pleased god in separating the tenth of his possessions for the service and honour of god ; and jacob pleased the lord of heaven and earth by introducing the religion of vowes ; which indeed was no new religion , but two or three excellencies of vertue and religion dress'd up with order and solemne advantages , and made to minister to the glorification of god. thus fasting serves religion ; and to appoint fasting daies is an act of religion and of the worship of god , not directly , but by way of instrument and ministery . to double our care , to intend our zeale , to enlarge our expence in the adorning and beautifying of churches is also an act of religion or of the worship of god ; because it does naturally signify or express one vertue , and does prudently minister to another ; it serves religion , and signifies my love . . to abstain from the use of privileges and liberties though it be no where commanded , yet it is alwaies in it self lawful , and may be an act of vertue or religion if it be designed to the purposes of religion or charity . thus s. paul said he would never eat flesh while he did live rather then cause his brother to offend : and he did this with a purpose to serve god in so doing , and yet it was lawful to have eaten , and he was no where directly commanded to have abstained ; and though in some cases it became a duty , yet when he extended it or was ready to have extended it to uncommanded instances or degrees , he went not back in his religion by going forwards in his will. thus not to be too free in using or requiring dispensations , is a good handmaid to piety or charity , and is let into the kingdome of heaven , by being of the family and retinue of the kings daughters , the glorious graces of the spirit of god. thus also to deny to our selves the use of things lawful in meat and drink and pleasure , with a design of being exemplar to others and drawing them to sober counsels , the doing more then we are commanded , that we be not tempted at any time to doe lesse , the standing a great way off from sin , the changing our course and circumstances of life that we may not lose or lessen our state of the divine grace and favour , these are by adoption and the right of cognation accepted as pursuances of our duty and obedience to the divine commandement . . whatsoever is proportionable to the reason of any commandement and is a moral representation of any duty , the observation of that cannot of it self be superstitious . for this we have a competent warranty from those words of god by the prophet nathan to david . thou shalt not build a house to the honour of my name , because thou art a man of blood . in prosecution of this word of god , and of the reasonableness of it , it is very warrantable that the church of god forbids bishops and priests to give sentence in a cause of blood ; because in one case god did declare it unfit that he who was a man of blood should be imployed in the building of a house to god. upon this account all undecencies , all unfitting usages and disproportionate states or accidents are thrust out of religion . a priest may not be a fidler , a bishop must not be a shoomaker , a judge must religiously abstain from such things as disgrace his authority , or make his person and his ministery contemptible ; and such observances are very far from being superstitious , though they be under no expresse commandement . . all voluntary services , when they are observed in the sense and to the purposes of perfection , are so farre from being displeasing to god , that the more uncommanded instances and degrees of external duty and signification we use , the more we please god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual men doe their actions with much passion and holy zeale , and give testimony of it by expressing it in the uncommanded instances . and socrates speaking of certain church offices and rituals of religion , sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , since no man hath concerning this thing any written commandement , it is clear that the apostles permitted it to the choice of every one , that every one may doe good not by necessity and feare ] but by love and choice . such were the free will-offerings among the jewes , which alwaies might expect a speciall reward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those things which are in the tables of the commandement shall be rewarded , but those which are more then these shall have a greater ; the reason is , because they proceed from a greater intension of the inward grace : and although the measures of the commandement were therefore less because they were to fit all capacities ; yet they who goe farther , shew that they are nearer to the perfections of grace then the first and lowest measures of the commandement , and therefore are dispos'd to receive a reward greater then they shall have who are the least in the kingdome of heaven . but of this i have already given accounts in the foregoing rule , and * otherwhere . . the circumstance of a religious action may be undertaken or impos'd civilly without being superstitious . as to worship god is a duty which can never be a superstitious will-worship , so to worship god by bowing the head or knee towards the east or west is a circumstance of this religious worship ; and of this there may be lawes made , and the circumstance be determin'd , and the whole action so clothed and vested , that even the very circumstance is in some sense religious , but in no sense superstitious ; for some way or other it must be done , and every mans act is determin'd when it is vested with circumstances , and if a private will may determine it , so may a publick law , and that without fault : but of this in the sequel . . the summe is this : though the instance , the act or state be uncommanded , yet it is not a culpable will-worship , if either it be a probable interpretation of a divine commandement , or the use of what is permitted , or the circumstance or appendage to a vertue , or the particular specification of a general law , or is in order to a grace instrumental & ministring to it , or be the defalcation or the not using of our own rights , or be a thing that is good in the nature of the thing , and a more perfect prosecution of a law or grace , that is , if it be a part or a relative of a law : if a law be the foundation , whatsoever is built upon it , growes up towards heaven , and shall have no part in the evil rewards of superstition . but that what of it self is innocent or laudable may not be spoil'd by evil appendages , it is necessary that we observe the following cautions . . whatsoever any man does in an uncommanded instance , it must be done with liberty and freedome of conscience ; that is , it must not be pressed to other men as a law which to our selves is onely an act of love , or an instrument of a vertue , or the appendage and relative of a grace . it must , i say , be done with liberty of conscience , that is , without imposing it as of it self necessary , or a part of the service of god : and so it was anciently in the matter of worship towards the east : for though generally the christians did worship toward the east , yet in antioch they worshipped toward the west . but when they begin to have opinions concerning the circumstance , and think that abstracting from the order or the accidental advantage , there is some religion in the thing it self , then it passes fromwhat it ought to what it ought not , and by degrees proves folly and dreames . for then it comes to be a doctrine and injunction of men . when that is taught to be necessary which god hath left at liberty , and taken from it all proper necessity ; it then changes into superstition and injustice ; for it is an invading the rights of god and the rights of man ; it gives a law to him that is as free as our selves , and usurps a power of making lawes of conscience , which is onely gods subject and gods peculiar . dogmatizing and censoriousnesse makes a will-worship to be indeed superstition . in prosecution of this it is to be added , it is as great a sin to teach for doctrines the prohibitions of men , as the injunctions and commandements ; to say that we may not doe what is lawful , as that it is necessary to doe that which is onely permitted , or is commended . he that imposes on mens conscience an affirmative or a negative that god hath not imposed , is equally injurious , and equally superstitious ; and we can no more serve or please god in abstaining from what is innocent , then we can by doing what he hath not commanded . he that thinks he serves god by looking to the east when he prayes , and believes all men and at all times to be oblig'd to doe so , is a superstitious man : but he who believes this to be superstition , and therefore turns from the east , and believes it also to be necessary that he do not look that way , is equally guilty of the same folly ; and is like a traveller that so long goes from the east , that he comes to it by his long progression in the circle . if by the law of god it be not sinful , or if by the law of god it be not necessary , no doctrines of men can make it so : to call good evil , or evil good , is equally hateful to god : and as every man is bound to preserve his liberty that a yoke be not imposed upon his conscience , and he be tied to do what god hath left free ; so he is oblig'd to take care that he be not hindred , but still that he may doe it if he will. that this no way relates to humane laws i shall afterwards discourse : i now onely speak of imposition upon mens understandings , not upon their wills or outward act . he that sayes that without a surplice we cannot pray to god acceptably , and he that sayes we cannot well pray with it , are both to blame ; but if a positive law of our superiour intervenes , that 's another consideration : for , quaedam quae licent , tempore & loco mutato non licent , said seneca ; and so on the contrary , that may be lawful or unlawful , necessary or unnecessary , accidentally , which is not so in its own nature and the intentions of god. . whatsoever pretends to lawfulness or praise by being an instrument of a vertue and the minister of a law , must be an apt instrument , naturally , rationally , prudently , or by institution such as may doe what is pretended . thus although in order to prayer i may very well fast , to alleviate the body & make the spirit more active & untroubl'd ; yet against a day of prayer i will not throw all the goods out of my house , that my dining-room may look more like a chappel , or the sight of worldly goods may not be in my eye at the instant of my devotion : because as this is an uncommanded instance , so it is a foolish and an unreasonable instrument . the instrument must be such as is commonly used by wise and good men in the like cases , or something that hath a natural proportion and efficacy to the effect . . whatsoever pretends to be a service of god in an uncommanded instance , by being the specification of a general command , or the instance of a grace , must be naturally and univocally such , not equivocally and by pretension onely : of which the best sign is this , if it be against any one commandement directly or by consequent , it cannot acceptably pursue or be the instance of any other . thus when the gnosticks abused their disciples by a pretense of humility , telling them that they ought by the mediation of angels to present their prayers to god the father , and not by the son of god , it being too great a presumption to use his name and an immediate address to him ( as s. chrysostome , theophylact , and o ecumenius report of them ) this was a culpable will-worship , because the relation it pretended to humility was equivocal and spurious , it was expresly against an article of faith * and a divine commandement . so did the pythagoreans in their pretensions to mortification ; they commanded to abstain from marriages , from flesh , from fish , as unclean , and ministeries of sin , and productions of the devil . both these the apostle reproves in his epistle to the colossians ; and therefore condemns all things of the same unreason ableness . . all uncommanded instances of piety must be represented by their own proper qualities , effect and worthiness ; that is , if all their worth be relative , they must not be taught as things of an absolute excellency , or if it be a matter of abstinence from any thing that is permitted , and that abstinence be by reason of danger or temptation , error or scandal , it must not be pressed as abstinence from a thing that is simply unlawful , or the duty simply necessary . thus the encratites and manichees were superstitious persons , besides their heresie ; because although they might lawfully have abstain'd from all ordinary use of wine , in order to temperance and severe sobriety , yet when they began to say , that such abstinence was necessary , and all wine was an abomination , they pass'd into a direct superstition , and a criminal wil-worship . while the novatians denied to reconcile some sort of lapsed criminals , they did it for discipline and for the interests of a holy life , they did no more then divers parts of the church of god did ; but when that discipline , which once was useful , became now to be intolerable , and that which was onely matter of government became also matter of doctrine , then they did that which our blessed saviour reproved in the pharisees , they taught for doctrines the injunctions of men , and made their wil-worship to be superstition . . when any uncommanded instance relative to a commandement is to be performed , it ought to be done temperately and according to its own proportion and usefulness : for if a greater zeal invites us to the action , we must not give the reins and liberty to that zeal , and suffer it to pass on as far as it naturally can ; but as far as piously and prudently it ought . he that gives alms to the poor , may upon the stock of the same vertue spare all vain or less necessary expence and be a good husband to the poor , and highly please god with these uncommanded instances of duty : but then he must not prosecute them beyond the reason of his own affairs , to the ruine of his relations , to the danger of temptation . to pray is good ; to keep the continual sacrifice of morning and evening devotions is an excellent specification of the duty of [ pray continually : ] now he that prayes more frequently does still better , but there is a period beyond which the multiplication and intension of the duty is not to extend . for although to pray nine times is more then is describ'd in any diurnal or nocturnal office ; yet if a man shall pray nine and twenty times , and prosecute the excess to all degrees which he naturally can , and morally cannot , that is , ought not , his will-worship degenerates into superstition ; because it goes beyond the natural and rational measures , which though they may be enlarged by the passions of religion , yet must not pass beyond the periods of reason , and usurp the places of other duties civil and religious . if these measures be observ'd , the voluntary and uncommanded actions of religion , either by their cognation to the laws , or adoption into obedience , become acceptable to god , and by being a voluntary worship , or an act of religion proceeding from the will of man , that is , from his love and from his desires to please god , are highly rewardable : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. paul , if i doe this thing with a voluntary act or free choice , then i have a reward . and that no man may be affrighted with those words of god to the jews , who hath requir'd these things at your hands ? as if every thing were to be condemned concerning which god could say , quis requisivit ? meaning , that he never had given a commandement to have it done ; it is considerable , that god speaks not of voluntary , but of commanded services ; he instances in such things which himself had requir'd at their hands , their sacrifices of bulls and goats , their new moons and solemn assemblies , their sabbaths and oblations : but because they were not done with that piety & holiness as god intended , god takes no delight in the outward services : so that this condemns the unholy keeping of a law , that is , observing the body , not the spirit of religion ; but at no hand does god reject voluntary significations of a commanded duty , which proceed from a well-instructed and more loving spirit , as appears in the case of vows and free-will-offerings in the law ; which although they were will-worshippings , or voluntary services , and therefore the matter of them was not commanded , yet the religion was approved . and if it be objected that these were not will-worshippings because they were recommended by god in general ; i reply , though they were recommended , yet they were left to the liberty and choice of our will , and if that recommendation of them be sufficient to sanctifie such voluntary religion , then we are safe in this whole question ; for so did our blessed saviour in the gospel , as his father did in the law , qui potest capere capiat ; and he that hath ears to hear , let him hear ; and so saith s. paul , he that standeth fast in his heart , that is , hath perfectly resolved and is of a constant temper , having no necessity , but hath power over his own will , and hath judged in his heart that he will keep his virgin , doth well . but the ground of all is this ; all voluntary acts of worship or religion are therefore acceptable quia fundamentum habent in lege divina , gods law is the ground of them ; that 's the canon , and these will-worshippings are but the descant upon the plain-song : some way or other they have their authority and ground from the law of god ; for vvhatsoever hath its whole foundation in a persuasion that is meerly humane , and no waies relies upon the law or the expressed will of god , that is will-worship in the criminal sense , that is , it is superstition . so the vulgar latine and erasmus render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or will-worship ; and they both signifie the same thing , when will-worship is so defin'd : but if it be defin'd by [ a religious passion or excess in uncommanded instances relating to , or being founded in the law and will of god , ] then will-worship signifies nothing but what is good , and what is better ; it is a free-will-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like the institution under which s. paul was educated , the strictest and exactest sect of the religion , and they that live accordingly , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voluntary and most willing subjects of the law . so that although concerning some instances it can be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is directly a commandement ; and concerning others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is a vertuous or a right action of my choice ; yet these are no otherwise oppos'd then as in and super , for the one are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the order and constitution of the commandement , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as s. chrysostome expresses it ) are above the commandement , yet all are in the same form or category : it is within the same limits & of the same nature , and to the same ends , and by the same rule , and of the same holinesse , and by a greater love ; that 's all the difference : and thus it was from the beginning of the world , in all institutions and in all religions , which god ever lov'd . i onely instance in the first ages and generations of mankinde , because in them there is pretended some difficulty to the question . abel offer'd sacrifice to god , and so did cain ; and in the dayes of enoch men began to call upon the name of the lord ; * and a priesthood was instituted in every family , and the major-domo was the priest , and god was worshipped by consumptive oblations : and to this they were prompted by natural reason , and for it there was no command of god. a so s. chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abel was not taught of any one , neither had he receiv'd a law concerning the oblation of first-fruits ; but of himself and moved by his conscience he offer'd that sacrifice : and b the author of the answers ad orthodoxos in the workes of justin martyr affirmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they who offer'd to god before the law the sacrifice of beasts did not dee 〈◊〉 by a divine commandement , though god by accep 〈◊〉 gave testimony that the person who offered it was 〈◊〉 to him . what these instances doe effect or per 〈◊〉 we shall see in the sequal ; in the mean time i ob 〈◊〉 that they are by men of differing perswasions us'd to contrary pur 〈◊〉 some there are that suppose it to be in the power of men to ap 〈◊〉 new instances and manners of religion , and to invent distinct matters ●●ormes of divine worship ; and they suppose that by these instances they are warranted to say , that we may in religion doe whatsoever by natural reason we are prompted to ; for abel and cain and enoch did their services upon no other account . others that suspect every thing to be superstitious that is uncommanded , and believe all sorts of will-worship to be criminal , say , that if abel did this wholy by his natural reason and religion , then this religion being by the law of nature was also a command of god ; so that still it was done by the force of a law , for a law of nature being a law of god , whatsoever is done by that is necessary , not will-worship , or an act of choice and a voluntary religion . now these men divide the truth between them . for it is not true that whatsoever is taught us by natural reason , is bound upon us by a natural law : which proposition although i have already prov'd competently , yet i shall not omit to adde some things here to the illustration of it , as being very material to the present question and rule of conscience . socinus the lawyer affirm'd reason to be the natural law , by which men are inclin'd first , and then determin'd to that which is agreeable to reason . but this cannot be true , least we should be constrain'd to affirme that god hath left the government of the world to an uncertain and imperfect guide ; for nothing so differs as the reasonings of men , and a man may doe according to his reason , and yet doe very ill . sicut omnis citharoedi opus est citharam pulsare , periti verò ac probè docti rectè pulsare : sic hominis cujuscunque est agere cum ratione , probi verò hominis est rectè cum ratione operari . so aristotle . it is the work of every musician to play upon his instrument ; but to play well requires art and skil : so every man does according to reason ; but to doe righteous things , and according to right reason , must suppose a wise and a good man. the consequent of this is , that reason is not the natural law , but reason when it is rightly taught , well ordered , truly instructed , perfectly commanded ; the law is it that binds us to operate according to right reason , and commands us we should not decline from it . he that does according to the natural law , or the law of god , does not , cannot doe amisse : but when reason alone is his warrant and his guide , he shall not alwaies find out what is pleasing to god. and it will be to no purpose to say , that not every mans reason , but right reason shall be the law . for every man thinks his own reason right , and whole nations differ in the assignation and opinions of right reason ; and who shall be judge of all , but god , and he that is the judge must also be the law-giver , else it will a be sad story for us to come under his judgement , by whose lawes and measures we were not wholly directed . if god had commanded the priests pectoral to be set with rubies , and had given no instrument of discerning his meaning but our eyes , a red crystal or stained glasse would have pass'd in stead of rubies : but by other measures then by seeing we are to distinguish the precious stone from a bright counterfeit . as our eyes are to the distinction of visible objects , so is our reason to spiritual , the instrument of judging , but not alone ; but as reason helps our eyes , so does revelation informe our reason ; and we have no law till by revelation or some specifick communication of his pleasure god hath declar'd and made a law . * now all the law of god which we call natural is reason , that is , so agreeable to natural and congenit reason , that the law is in the matter of it written in our hearts before it is made to be a law . lex est naturae vis , & ratio prudentis , juris atque injuriae regula . so cicero lib. . de leg . but though all the law of nature be reason ; yet whatsoever is reason is not presently a law of nature . and therefore that i may return to the instances we are discoursing of , it followes not that although abel and cain and enoch did doe some actions of religion by the dictate of natural reason , that therefore they did it by the law of nature : for every good act that any man can doe is agreeable to right reason ; but every act we doe is not by a law , as appears in all the instances i have given in the explication and commentaries on these two last rules . secondly , on the other side it is not true , that we may doe it in religion whatsoever we are prompted to by natural reason . for although natural reason teaches us that god is to be lov'd , and god is to be worshipped , that is , it tells us he is our supreme , we his creatures and his servants ; we had our being from him , and we still depend upon him , and he is the end of all who is the beginning of all , and therefore whatsoever came from him must also tend to him ; and whosoever made every thing , must needs make every thing for himself , for he being the fountain of perfection , nothing could be good but what is from , and for , and by , and to that fountain , and therefore that every thing must in it's way honour and serve and glorify him : now i say , although all this is taught us by natural reason , by this reason we are taught that god must be worshipped ; yet that cannot tell us how god will be worshipped . natural reason can tell us what is our obligation , because it can discourse of our nature and production , our relation and minority ; but natural reason cannot tell us by what instances god will be pleas'd with us , or prevail'd with to doe us new benefits ; because no natural reason can informe us of the will of god , till himself hath declar'd that will. natural reason tels us we are to obey god ; but natural reason cannot tell us in what positive commandements god will be obeyed , till he declares what he will command us to doe and observe . so though by nature we are taught that we must worship god ; yet by what significations of duty , and by what actions of religion this is to be done , depends upon such a cause as nothing but it self can manifest and publish . and this is apparent in the religion of the old world , the religion of sacrifices and consumptive oblations ; which it is certain themselves did not choose by natural reason , but they were taught and injoyn'd by god : for that it is no part of a natural religion to kill beasts , and offer to god wine and fat , is evident by the nature of the things themselves , the cause of their institution , and the matter of fact , that is the evidence that they came in by positive constitution . for blood was anciently the sanction of lawes and covenants , sanctio à sanguine say the grammarians ; because the sanction or establishment of lawes was it which bound the life of man to the law , and therefore when the law was broken , the life or the blood was forfeited : bt then as in covenants , in which sometimes the wilder people did drink blood , the gentler and more civil did drink wine , the blood of the grape ; so in the forfeiture of lawes they also gave the blood of beasts in exchange for their own . now that this was lesse then what was due is certain , and therefore it must suppose remission and grace , a favourable and a gracious acceptation ; which because it is voluntary and arbitrary in god , less then his due , and more then our merit , no natural reason can teach us to appease god with sacrifices . it is indeed agreeable to reason that blood should be pour'd forth , when the life is to be paied , because the blood is the life ; but that one life should redeem another , that the blood of a beast should be taken in exchange for the life of a man , that no reason naturally can teach us . ego verò destinavi ●um vobis in altari ad expiationem faciendam pro animis vestris : nam sangui● est qui pro anima expiationem facit , said god by moses . the life of the flesh is in the blood ; and i have given it to you upon the altar to make an atonement for your souls : for it is the blood that maketh an atonement for the soule : according to which are those words of s. paul , without shedding of blood there is no remission ; meaning that in the law , all expiation of sins was by sacrifices , to which christ by the sacrifice of himself put a period . but all this religion of sacrifices , was ( i say ) by gods appointment ; ego verò destinavi , so said god , i have design'd or decreed it : but that this was no part of a law of nature , or of prime , essential reason appears in this , * . because god confin'd it among the jewes to the family of aaron , and that onely in the land of their own inheritance , the land of promise ; which could no more be done in a natural religion then the sun can be confin'd to a village-chappel . * . because god did express oftentimes that he took no delight in sacrifices of beasts ; as appears in psalm . and psal. . and psal. . isai. . jerem. . hosea . micah . * . because he tells us in opposition to sacrifices and external rites , what that is which is the natural and essential religion in which he does delight ; the sacrifice of prayer and thanksgiving , a broken and a contrite heart ; that we should walk in the way he hath appointed ; that we should doe justice and judgment , and walk humbly with our god : he desires mercy and not sacrifice , and the knowledge of god more then burnt-offerings . . because gabriel the archangel foretold that the messias should make the daily sacrifice to cease . . because for above . years god hath suffered that nation to whom he gave the law of sacrifices to be without temple , or priest , or altar , and therefore without sacrifice . but then if we inquire why god gave the law of sacrifices , and was so long pleas'd with it ; the reasons are evident and confess'd . . sacrifices were types of that great oblation which was made upon the altar of the crosse. . it was an expiation which was next in kind to the real forfeiture of our own lives : it was blood for blood , a life for a life , a lesse for a greater ; it was that which might make us confesse gods severity against sin , though not feel it ; it was enough to make us hate the sin , but not to sink under it ; it was sufficient for a fine , but so as to preserve the stake ; it was a manuduction to the great sacrifice , but suppletory of the great losse and forfeiture ; it was enough to glorify god , and by it to save our selves ; it was insufficient in it self , but accepted in the great sacrifice ; it was enough in shadow , when the substance was so certainly to succeed . . it was given the jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the author of the apostolical constitutions affirmes , that being loaden with the expence of sacrifices to one god , they might not be greedy upon the same terms to run after many : and therefore the same author affirmes , before their golden calfe and other idolatries , sacrifices were not commanded to the jewes , but perswaded onely ; recommended , and left unto their liberty . by which we are at last brought to this truth , that it was taught by god to adam , and by him taught to his posterity , that they should in their several manners worship god by giving to him something of all that he had given us ; and therefore something of our time , and something of our goods : and as that was to be spent in praises and celebration of his name , so these were to be given in consumptive offerings ; but the manner and the measure was left to choice , and taught by superadded reasons and positive lawes : and in this sense are those words to be understood which above i cited out of justin martyr and s. chrysostom . to this purpose aquinas cites the glosse upon the second of the colossians , saying , ante tempus legis justos per interiorem instinctum instructos fuisse de modo colendi deum , quos alii sequebantur ; postmodum verò exterioribus praeceptis circa hoc homines fuisse instructos , quae praeterire pestiferum est . before the law the righteous had a certain instinct by which they were taught how to worship god , to wit in the actions of internal religion ; but afterwards they were instructed by outward precepts . that is , the natural religion consisting in praiers & praises , in submitting our understandings and subjecting our wills , in these things the wise patriarchs were instructed by right reason and the natural duty of men to god : but as for all external religions , in these things they had a teacher and a guide ; of these things they were to doe nothing of their own heads . in whatsoever is from within there can be no will-worship , for all that the soul can doe is gods right ; and no act of faith or hope in god , no charity , no degree of charity , or confidence , or desire to please him can be superstitious . but because in outward actions there may be undecent expressions or unapt ministeries , or instances not relative to a law of god or a councel evangelical , there may be irregularity and obliquity , or direct excesse , or imprudent expressions , therefore they needed masters and teachers , but their great teacher was god. deum docuisse adam cultum divinum quo ejus benevolentiam recuperaret quam per peccatum transgressionis amiserat ; ipsumque docuisse filios suos dare deo decimas & primitias , said hugo de s. victore . god taught adam how to worship him , and by what means to recover his favour , from which he by transgression fell ( the same also is affirmed by s. athanasius * : ) but that which he addes , that adam taught his children to give first-fruits and tenths , i know not upon what authority he affirmes it . indeed josephus seemes to say something against it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god is not pleas'd so much in oblation of such things which the greediness and violence of man forces from the earth , such as are corne and fruits ; but is more pleas'd with that which comes of it self naturally and easily , such as are cattel and sheep . and therefore he supposes god rejected cain and accepted abel , because cain brought fruits which were procur'd by labour and tillage ; but abel offered sheep , which came by the easy methods and pleasing ministeries of nature . it is certain josephus said not true , and had no warrant for his affirmative : but that which his discourse does morally intimate is very right , that the things of mans invention please not god ; but that which comes from him we must give him again , and serve him by what he hath given us , and our religion must be of such things as come to us from god : it must be obedience or compliance ; it must be something of meer love , or something of love mingled with obedience : it is certain it was so in the instance of abel . and this appears in those words of s. paul , by faith abel offer'd sacrifice : it was not therefore done by choice of his own head ; but by the obedience of faith , which supposes revelation and the command or declaration of the will of god. and concerning this , in the traditions and writings of the easterlings , we find this story . in the beginning of mankind , when eve for the peopling of the world was by god so bless'd in the production of children that she alwaies had twins before the birth of seth , and the twins were ever male and female , that they might interchangeably marry , ne gens sit unius aetatis populus virorum , lest mankinde should expire in one generation ; adam being taught by god did not allow the twins to marry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom nature her self by their divided birth had separated and divided ; but appointed that cain should marry the twin-sister of abel , and abel should marry azron the twin-sister of cain : but cain thought his own twin-sister the more beautifull , and resolved to marry her . adam therefore wished them to inquire of god by sacrifice ; which they did : and because cains sacrifice was rejected , and his hopes made void , and his desire not consented to , he kill'd his brother abel ; whose twin-sister afterwards fell to the portion of seth , who had none of his owne . upon this occasion sacrifices were first offered . now whether god taught the religion of it first to adam , or immediately to cain and abel , yet it is certain from the apostle ( upon whom we may relie , though upon the tradition of the easterlings we may not ) that abel did his religion from the principle of faith ; and therefore that manner of worshipping god did not consist onely in manners , but in supernatural mystery ; that is , all external formes of worshipping are no parts of moral duty , but depend upon divine institution and divine acceptance : and although any external rite that is founded upon a natural rule of vertue may be accepted into religion , when that vertue is a law ; yet nothing must be presented to god but what himself hath chosen some way or other . superstitio est quando traditioni humanae religionis nomen applicatur , said the glosse [ in coloss. . ] when any tradition or invention of man is called religion , the proper name of it is superstition ; that is , when any thing is brought into religion and is it self made to be a worship of god , it is a will-worship in the criminal sense . hanc video sapientissimorum fuisse sententiam , legem neque hominum ingeniis excogitatam , neque scitum aliquod esse populorum , sed aeternum quiddam , quod universum mundum regeret , imperandi prohibendique sapientia . ita principem legem illam , & ultimam mentem esse dicebant omnia ratione aut cogentis aut vetantis dei , said cicero . neither the wit of man , nor the consent of the people is a competent warranty for any prime law ; for law is an eternal thing , fit to governe the world , it is the wisdome of god commanding or forbidding . reason indeed is the aptness , the disposition , the capacity and matter of the eternal law ; but the life and forme of it is the command of god. every plant which my heavenly father hath not planted shall be rooted up . some plants arise from seed , some from slips and suckers , some are grafted , and some inoculated ; and all these will grow , and bring forth pleasing fruit ; but if it growes wild , that is , of its own accord , the fruit is fit for nothing , and the tree is fit for burning . rule xiv . the christian law both of faith and manners is fully contained in the holy scriptures ; and from thence onely can the conscience have divine warrant and authority . of the perfection and fulness of the christian law i have already given accounts ; but where this law is recorded , and that the holy scriptures are the perfect and onely digest of it , is the matter of the present rule , which is of great use in the rule of conscience ; because if we know not where our rule is to be found , and if there can be several tables of the law pretended , our obedience must be by chance or our own choice , that is , it cannot be obedience , which must be voluntary in the submission , and therefore cannot be chance , and it must be determin'd by the superior , and therefore cannot be our own antecedent choice , but what is chosen for us . that the holy scriptures of the old and new testament doe contain the whole will and law of god is affirmed by the primitive fathers , and by all the reformed churches ; that the scriptures are not a perfect rule of faith and manners , but that tradition is to be added to make it a full repository of the divine will , is affirmed by the church of rome . for the establishing of the truth in this great rule and directory of conscience , i shall first shew , as matter of fact , that the church of god in all the first and best ages , when tradition could be more certain , and assent to it might be more reasonable , did nevertheless take the holy scriptures for their onely rule of faith and manners . . next , i shall shew what use there was of traditions . . that the topick of traditions , after the consignation of the canon of scripture , was not onely of little use in any thing , but false in many things , and therefore unsafe in all questions ; and as the world grew older , traditions grew more uncertain , and the argument from tradition was intolerably worse . . that the first ages of the church did appeale to scripture in all their questions , i appeale to these testimonies . s. clemens of alexandria hath these excellent words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not fit that we should simply attend to the affirmatives of men , for our nay may be as good as their yea. but if the thing be matter of faith , and not of opinion onely , let us not stay for a testimony of man , but confirme our question by the word of god ; which is the most certain of all , or is indeed rather the onely demonstration . now that there may be no starting-hole from these words of the saint , i onely adde this , that it is plain from the whole order of his discourse that he speakes onely of the word of god written . for the words before are these , doe they take away all demonstration , or doe they affirme that there is any ? i suppose they will grant there is some ; unless they have lost their senses . but if there be any demonstration , it is necessary that we make inquiry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from the scriptures to learne demonstratively . and a litle after he addes , they that imploy their time about the best things , never give over their searching after truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill from the scriptures they have got a demonstration . he speakes against the gnosticks , who pretended to secret traditions from i know not who : against them he advises christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wax old in the scriptures , thence to seek for demonstrations , and by that rule to frame our lives . s. basil in his ethics definit . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever is done or said ought to be confirmed by the testimony of the divinely-inspired scripture ; both for the ful perswasion of the good , as also for the condemnation of the evil : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , every thing that belongs to faith and manners , not every indifferent thing , but every thing of duty ; not every thing of a man , but every thing of a christian ; not things of natural life , but of the supernatural . which sense of his words clearly excludes the necessity of tradition , and yet intends not to exclude either liberty , or humane lawes , or the conduct of prudence . . to the like purpose is that of origen : debemus ergo ad testimonium verborum quae proferimus in doctrina , proferre sensum scripturae , quasi confirmantem quem exponimus sensum , we ought to bring scripture for the confirmation of our exposition : which words of his are very considerable to those who are earnest for our admittance of traditive interpretation of scriptures . concerning which in passing by ( because it will be nothing to the main inquiry , which is not how scripture is to be understood , but whether being rightly understood it be a sufficient rule of faith and manners ) i shall give this account : that besides there are ( i mean in matters of faith , not in matters ritual and of government ) no such traditive commentaries ; there being no greater variety and difference amongst the ancient and modern writers commonly and respectively in any thing than in their expositions of scripture ; no where so great liberty , no where so little agreement ; besides this , i say , that they are in commentaries of scripture to be lookt upon as so many single persons , because there was no publick authentick commentary any where , no assemblies in order to any such expositions , no tradition pretended for the sense of controverted places ; but they us'd right reason , the analogy of faith , the sense of the words , and the notice of the originals , and so they expounded certainly or probably according as it hapned , according to that of s. athanasius sunt verò etiam multi sanctorum magistrorum libri in quos si quis incurrat assequetur quodammodo scripturarum interpretationem , there are many bookes of the holy doctors , upon which if one chance to light , he may in some measure attain to the interpretation of the scriptures . but when they ( according to origens way here described ) confirmed an exposition of one place by the doctrine of another , then and then onely they thought they had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scripture-demonstration , and a matter of faith and of necessary belief , and that this was the duty of the christian doctors , origen does expressly affirme . afterwards , as pauls custome is he would verify from the holy scriptures what he had said ; so also giving an example to the doctors of the church , that what they speak to the people should not be of their own sense , but confirmed by divine testimonies : for if he , such and so great an apostle , did not suppose his own authority sufficient warrant to his sayings , unless he make it appear that what he sayes is written in the law and the prophets : how much more ought we little ones observe this , that we doe not bring forth ours , but the sentences of the holy spirit , viz. from scripture ; for that was the practice of s. paul , whom he in this place for that very thing propounds as imitable . and in pursuance of this example and advice , s. cyril expresses himself perfectly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attend not to my inventions ; for you may possibly be deceiv'd : but trust no words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless thou doest learne it from the divine scriptures . and more fully yet he speaks in another place ; speaking of faith in the h. trinity he advises them to retain that zeale in their mind , which by heads , or summaries is already lightly expounded to you , but if god grant , shall according to my strength be demonstrated to you by scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for it behoves us not to deliver so much as the least thing of the holy mysteries of faith without the divine scriptures , nor to be moved with probable discourses . neither give credit to me speaking , unless what is spoken be demonstrated by the holy scriptures : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that is the security of our faith which is deriv'd not from witty inventions , but from the demonstration of divine scriptures . omne quod loquimur debemus affirmare de scripturis sanctis , said s hierome , every thing that we speak we must prove it from the holy scriptures ; not every thing absolutely but every thing of religion , every thing of faith and manners : and if all this be not in the scriptures , it can have no just authority . hoc quia de scripturis authoritatem non habet eâdem facilitate contemnitur quâ probatur , if it have not its warrant from scripture , it may with as much ease be despis'd as it was offered . where though s. hierom speakes of a particular question , viz. whether zecharias the son of barachias were the father of john the baptist ; yet it could not have been applied to this particular if it had not been true in the general , that every thing of religion may be rejected that is not prov'd from scripture . but this is expressly affirm'd by s. chrysostome ; nam si quid dicitur absque scripturâ auditorum cogitatio claudicat , &c. if any thing be spoken without scripture the thought of the hearers is lame ; sometimes inclining to assent , sometimes declining ; sometimes rejecting the opinion as frivolous , sometimes receiving it as probable : but when a testimony of the divine voice proceedes from scripture , it confirmes the speech of him that speakes , and the mind of him that heares . and upon this account it was that s. cyril of alexandria , being to dispute with theodoret concerning some mysterious questions of religion , refus'd to conferre but from the fountains of scripture . it became him ( saies he ) being exercis'd in scriptures , since his desire was to conferre with me about divine mysteryes , to speak with us onely out of the holy scriptures , and so to frame his discourse as becomes holy things . and i should wonder if theodoret should doe otherwise : for he himself brings in the orthodox christian saying to eranistes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell not me of your logismes and syllogismes : i rely upon scripture alone . in which short sentence he makes provision against all devices of mans inventing ; but he establishes a remedy and an affirmative that is equally strong against all pretension of traditions besides scripture , by saying that scripture alone is the ground of his confidence , the argument of his perswasion in matters of religion . but s. austin establishes the same sufficient and onely rule of scripture , and by way of instance excludes the authority of councels . sed nunc nec ego nicenum nec tu debes ariminense tanquam praejudicaturus proferre concilium . neque ego hujus authoritate neque tu illius detineris : scripturarum authoritatibus , non quorumcunque propriis , sed utrisque communibus testibus , res cum re , causa cum causa , ratio cum ratione concertet , i ought not to urge the nicene council , nor you that of ariminum ; as prejudging the question on either side . but let the causes be confronted , argument against argument , matter against matter , thing against thing by the authorities of scripture , which are the witnesses common to us both . by which words , if s. austins affirmative can prevaile , it is certain that nothing ought to be pretended for argument but scripture in matters of religion . for if a general council , which is the best witness of tradition , the best expounder of scripture , the best determiner of a question , is not a competent measure of determination , then certainly nothing else can pretend to it , nothing but scripture . and if it be replied , that this is onely affirm'd by him in case that two councils are or seem contrary : i answer that if councils can be or seem contrary , so that wise and good men cannot competently insist upon their testimony , it is certain a man may be deceived , or cannot justly be determin'd by any topick but the words and consequences of scripture ; and if this be the onely probation , then it is sufficient , that 's certain . but that will be a distinct consideration . in the mean time that which i intend to perswade by these testimonies , is that the fathers of the primitive church did in all their mysterious inquiries of religion , in all matters of faith and manners , admit no argument but what was deriv'd from scripture . * . next to this and like it is , that the primitive doctors did confute all heresies from scripture ; which could no way be done , but that because rectum est index sui & obliqui , that which is straight will demonstrate its own straightness and the crookednesse of that which is crooked . scripture must be a rule of all religion and all faith , and therefore sufficient to reprove all vice and every heresy . so tertullian discourses , aufer haereticis quae cum ethnicis sapiunt , ut de scripturis solis quaestiones suas sistant , take from hereticks their ethnic learning , that they may dispute their questions out of scripture onely . to this purpose origen brings in the precedent of our blessed lord , from scriptures confuting the heresy of the sadducees about the resurrection . as christ did , sic facient & christi imitatores exemplis scripturarum , quibus oportet secundum sanam doctrinam omnem vocem obmutescere pharaonis , so will the followers of christ doe by the examples of scriptures , which will put to silence every voice of pharaoh ; that is , every doctrine of the adversaries . plainer yet are those excellent words of s. athanasius , speaking but of a small part of scripture , even so much as was sufficient to prove the articles of the nicene creed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sayes , that faith which the fathers confessed at nice , according to the holy scriptures , was sufficient to reprove all [ heretical ] impiety , and to establish our religion or faith in christ. and therefore s. chrysostome compares the scriptures to a doore : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 … . , for they lead us to god , and open to us the knowledge of god , and keep hereticks from entring in . the metaphor is dogmatical and plain enough without a commentary . the scripture must be the port at which every article of faith must goe forth , and by which every heresy can be kept from the fold of christ. quae ignoramus ex ea discimus . so theodoret . whatsoever we are ignorant of , we learn from thence . nihil est quod nequeat scripturis dissolvi . so theophylact. there is no difficulty but may be untied by the scriptures . the author of the imperfect work upon s. matthew , usually attributed to s. chrysostome , discourses pertinently and extreme fully to this article . then [ when ye shall see the abomination of desolation standing in the holy place ] that is , when ye shall see impious heresy , which is the army of antichrist , standing in the holy places of the church , in that time [ he which is in judaea let him flee to the mountains , ] that is , they who are in christianity , let them run to the scriptures . and why does he command all christians in that time to run to the scriptures ? because ever since heresy did infest those churches , there can be no proof of true christianity , nor any other refuge for christians who would know the truth of faith , but that of the divine scripture . and a little after , now by no meanes can he that desires , come to know which is the true church of christ , but onely by the scriptures… . our lord therefore knowing that there would be so great a confusion in the last dayes , commands that all christians who would be established in the truth of faith should flye to nothing but to the scriptures . these words in some editions of the works of s. chrysostome are scratch'd out by a roman hand , to the regret of some of his own party , and the shame of them that suffered it or are pleased with it . all that i shall say to the book is this , that it is very often urg'd by the greatest patrons of tradition to serve their ends in many other questions , and therefore cannot be rejected upon pretence of not being s. chrysostom's ; much lesse upon pretence that it was written or interpolated by an arrian ; because the arrians call'd for scripture in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but for the thing it self they offer'd to be tried by tradition : and so did the catholicks , as it hapned , or as the peevishness of their adversaries , or the advantages of the question did prompt them ; but the catholicks and the arrians never did differ upon the question of the sufficiency of scripture . but as for the book , it is liber doctus & minimè spernendus , saies bellarmine ; and so is this testimony : and the rather because it is perfectly agreeing with the doctrine of the other fathers . so s. augustine , contra insidiosos errores ●●us vol●it ponere firmamentum in scripturis , contra quas nullus audet l●qui qui quoquo modo se vult videri christianum , against treacherous e●●ors god would place our strength in the scriptures ; against which none that would any way seem a christian dares to speak . and a little after he addes this example . when christ offered himself to thomas to be handled , non illi suffecit nisi de scripturis confirmaret cor credentium , christ thought 〈◊〉 not enough unless out of the scriptures he had confirmed the heart of the believers : prospiciebat enim nos futuros , he foresaw that we should come after : for if they therefore believed because they held and handled him , what doe we ? christ is ascended into heaven , not to return but at the end of the world that he may judge the quick and the dead : whence shall ●e bel●●ve but by that by which he confirm'd them who handled him ? he opened unto them the scriptures ] the scriptures therefore are the great repository and the great security of faith . they are also the great and the onely deletery of heresies . so justus orgilitanus expounds that of the canticles [ take the little foxes ] that is , convincite haereticos eorúmque versutias sanctarum scripturarum concludite testimoniis ; convince hereticks , and restrain their subtleties and crafts with the testimonies of holy scriptures . and thus in fact the fathers did conclude against the gnosticks , the valentinians , the marcionites , the manichees , the photinians , the arrians , the novatians , eutichians , eunomians , nestorians , macedonians , and all the pests of christendome . hos percussit gladius . the word of god is sharper then a two-edged sword ; and the magazines of scripture were the armories of the church . . the fathers did reject whatsoever was offered as an article of faith or a rule of manners , that was not in , or could not be proved from scriptures . so tertullian , sed quoniam unum aliquod attigimus vacuae observationis , non pigebit caetera quoque denotare , quibus meritò vanitas exprobranda est , siquidem sine ullius aut dominici aut apostolici praecepti authoritate fiunt . hujusmodi enim non religioni , sed superstitioni deputantur , affectata & coacta , & curiosi potius quam rationalis officii . if you cannot shew the authority of a divine or apostolical praecept , your office is not religion , but superstition , not a reasonable service , but curiosity , coaction or affectation . pamelius suppos'd these words to be very dangerous against ecclesiastical traditions . they are indeed against all such traditions as either were meere matters of fact without command , or were postnate to the dayes of the apostles , of which nature are almost all now in reputation and practice amongst the romanists . but more ful yet and explicative of the former are those other words of tertullian against hermogenes : whether all things were made of praeexisting matter , i have no where read , let the schoole of hermogenes shew where it is written . si non est scriptum , timeat vae illud adjicientibus aut detrahentibus destinatum , if it be not written , let him fear the curse of them that adde or detract to or from what is written in the scriptures . but s. basil is yet more decretory : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a manifest defection from the faith , and a conviction of pride , either to reject any thing of what is written , or to introduce any thing that is not . and therefore in pursuance of this great truth and measure of conscience , he gives this rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever is without scripture , not dervi'd from thence , is not of faith , and therefore is a sin : and therefore every such thing s. austin accurses ; siquis sive de christo , sive de ejus ecclesia , sive de quacunque alia re quae pertinet ad fidem vitámque nostram , non dicam si nos , sed , quod paulus adjecit , si angelus de coelo vobis annunciaverit praeterquam quod in scripturis legalibus & evangelicis accepistis , anathema sit , if any of us i will not say , but if any angel ( for that s. paul added ) shall say any thing of christ or of his church or of any other thing pertaining to faith and our life , except what we have received from the scriptures of the law and the gospels , let him be anathema . scripturis non loquentibus quis loquetur ? if the scriptures speak not , who will speak ? said s. prosper . all things which are delivered to us by the law and the prophets and the apostles we receive , acknowledge and confesse , neither doe we inquire after any thing else : for it cannot be that beside those things which are divinely spoken by the divine oracles of the old and new testament , we should say or at all think any thing of god. so s. cyril . these fathers speak dogmatically , generally and peremptorily : nothing but what is in scripture ; nothing of god , nothing of christ , nothing of his church , nothing of any thing else . adde to these , that by their doctrine of the sufficiency and sole use and necessity of scripture in matters of religion they doe exclude by name every thing that pretends against scripture . so theophilus alexandrinus ; daemonici spiritûs est instinctis sophismata humanarum mentium sequi , & aliquid extra scripturarum authoritatem sequi , it is the instinct of the devil to follow the inventions of mens minds , and to follow any thing without the authority of the scriptures . no devise , no wit , no argument or invention of man is to be admitted into religion ; nothing but scriptures : but neither may traditions be received . quae absque authoritate & testimoniis scripturarum quasi traditione apostolicâ sponte reperiunt & confingunt , percutit gladius . so s. hierome . these things which they feign as if they were traditions apostolical , the sword shall smite , if they be without authority and testimonies from scripture . and so s. basil to the question , whether new converts are to be accustomed to the scriptures ; he answers , it is fit that every one should out of the holy scriptures learn what is for his use ; yea it is necessary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both for the full certainty of godliness , and also that they may not be accustomed to humane traditions . where it is observable , he calls all humane traditions that are not in scripture ; for if there were any divine traditions which are not in scripture , he ought to have advis'd the learning of them besides scripture , for the avoiding of traditions which are not divine : but the scripture being sufficient for all , whatsoever is besides it is humane , and to be rejected . i summe up this particular with an excellent discourse of the same saint to the same purpose : he asks a question , whether it be lawful or profitable to any one to permit himself to doe or to speak what himself thinkes right , without the testimony of the holy scriptures . he answers ( after the quotation of many places of scripture ) who therefore is so mad , that of himself he dare so much as in thought to conceive any thing , seeing he wants the holy and good spirit for his guide , that he may be directed both in minde , in word and in action into the way of truth , or that he would remain blind without our lord jesus christ who is the sun of righteousness , & c ? but because of those things which are disputed amongst us some are determin'd by the commandement of god in holy scripture , others are passed over in silence ; as for those things which are written , there is absolutely no power at all given to any one , either to doe any of those things which are forbidden , or to omit any of those things which are commanded : since our lord hath at once denounc'd and said , thou shalt keep the word which i command thee this day , thou shalt not adde to it , nor take from it . for a fearful judgment is expected and a burning fire to devour them who dare any such thing . but as for those things which are pass'd over in silence , the apostle paul hath appointed us a rule , saying , all things are lawful to me , but all things are not expedient ; all things are lawful , but all things doe not edify : let no man seek to please himself , but every one anothers good . so that it is altogether necessary to be subject to god according to his commandement . the summe is this , nothing is matter of duty either in word or deed , in faith or manners , but what is written in the scriptures : whatsoever is not written there it is left to our liberty , and we are to use it as all indifferent things are to be us'd , that is , with liberty and with charity . now if concerning such things as these there be any traditions , it matters not ; they are no part of our religion , but to be receiv'd like lawes of man , or customes , of which account is to be given in the proper place . . the fathers of the church did affirme the holy scriptures to be a sufficient and a perfect rule of faith and manners . adoro scripturae plenitudinem , said tertullian , quae mihi & factorem manifestat & facta . i adore the fulness of scripture , which declares god and gods works . his instance is in one article , but that without the rest can be no fulness ; as virgils georgics cannot be full , because he tells a few things well of bees and tillage . but i will not chuse any authorities concerning which i need to argue ; there are enough that are extremely plain , affirmative and concluding . i instance in irenaeus . credere haec talia debemus deo qui & nos fecit , rectissimè scientes qui scripturae quidem perfectae sunt , quippe à verbo dei & spiritu ejus dictae , we know assuredly that the scriptures are perfect , for they are the word of god , and spoken by the spirit of god. but therefore he advises , legite diligentius id quod ab apostolis est evangelium nobis datum , & legite diligentius prophetas , & invenietis universam actionē , & omnem doctrinam , & omnem passionem domini nostri praedicatam in ipsis , read the gospel which the apostles left us more diligently , read the prophets more diligently , and you shall finde declar'd in them all the doctrine of christ , all his action & all his passion . by [ universam actionem ] he means his life indefinitely , and in general : and certainly the new testament needs nothing to its being a perfect rule , when it contains all christs doctrine , and all his story , viz. so far as concerns us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said constantine the emperor . the evangelical books , and those of the apostles , and the orcales of the old prophets , doe evidently teach us to believe those things which we ought to believe concerning that which is divine . and therefore s. athanasius , or whoever is the author of the exhortation to the monkes , cura in canonicis ponenda est salubriter monumentis , non quod apocrypha praesertim ignorata debeamus dānare , sed quod ad scientiam dei digestam canonis seriem putemus posse sufficere : be careful in reading the canonical scriptures ; not that the apocryphal ( especially before they are known ) ought to be rejected , but that we suppose the canon is sufficient [ to the knowledge of god. ] the same with constantines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is concerning god ; that is , the religion . but more full is that short sentence of s. athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy and divinely-inspir'd scriptures are in themselves sufficient for the preaching or enunciation of the truth . to the same purpose are the words of s. chrysostome ; if there be need to learn any thing , or to be ignorant of any thing , thence we learn ; if we would reprove falshood , thence we draw ; if any thing be wanting to correction , to castigation , to comfort , and that we ought to get it , from thence we learn it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , look for no other teacher , thou hast the oracles of god : none teaches thee like them . he that uses not the scriptures , but comes into the fold of christ some other way , that is , appoints a way to himself which the law [ of god ] hath not established , he is a thief . for the scriptures are like a most strong gate , and keep out hereticks from entring , and make us alltogether sure of all things whatsoever we will : [ of all things ] that is , of all things of religion ; for that is the subject of the discourse , and explicitely delivered by him in another place . quicquid quaeritur ad salutem totum jam adimpletum est in scripturis , in the scriptures fully there is whatsoever is look'd for unto salvation . and this is so express'd in an excellent place of s. austin , in iis quae apertè in scripturis posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi , spem scil , atque charitatem . more fully yet was that of abbat odilo of the cluniac order , omnis ratio quâ vel deum vel nos cognoscimus , divinis libris continetur , in those things which are openly or plainly placed in the scriptures all things are to be found which contain faith , and the manners of life , viz. hope and charity : every me asure or manner by which we know god or our selves is contain'd in the divine books . what can be more plain or more affirmative ? but s. austin sayes the same thing over and over ; legite sacram scripturam in qua quid tenendū & quid fugiendum sit plenè invenietis , read the holy scriptures ; in which ye shall [ perfectly , or ] fully find what is to be held , what is to be avoided . and again , sancta scriptura nostrae doctrinae regulam figit , the holy scripture fixes or limits the rule of our doctrine . in hoc volumine cuncta quae aedificant , omnia quae erudiunt , scripta continentur , faith s. gregory bp. of rome , in this volume whatsoever can instruct us , whatsoever can edify us is contained . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. damascen ; all things delivered to us by the law and the prophets , the apostles and evangelists , we receive and know and reverence , looking for nothing beyond these . and to bring in any thing that is a stranger to scripture theodoret calls it an extinguishing of the spirit ; something contrary to that duty whereby we are oblig'd to stirre up the grace of god we have received . * for the church of christ dwells in and possesses assemblies in all the world being joyn'd by the unity of the spirit , and hath cities of the law and the prophets , of the gospel and apostles , she departs not out of her own bounds , that is , from the holy scriptures , but retains her first possession . so s. hierome . and in his commentary on psal. . ( if he be the author of it , as rupertus affirmes , ) expounding those words , dominus narrabit in scriptura populorum & principum horum qui fuerunt in ea , he sayes , [ et principum ] hoc est apostolorum & evangelist arum : [ horum qui fuerunt in ea ] videte quid dicat , qui fuerunt , non qui sunt , ut exceptis apostolis , quodcunque aliud postea dicitur , abscindatur , non habeat postea autoritatem . quam vis ergo sanctus sit aliquis post apostolos , quamvis disertus sit , non habet autoritatem , quoniam dominus narrat in scriptura populorum & principum qui fuerunt in ea . the princes of the people ] that is , the apostles and evangelists : [ of them which have been in her ] which have been , not which are in her ; that excepting what the apostles say , every thing after them may be cut off , it hath after them no authority . for if there be any wise man , any saint after the apostles , he hath no authority ; because our lord saith in the scripture or writing of the princes that have been in her . sufficit divina scriptura ad faciendū eos qui in illa educati sunt sapientes , & probatissimos , & sufficientissimam habentes intelligentiam ; indigemusque ad hoc prorsus nihil externis magistris . so s. cyril of alexandria . the divine scripture is sufficient to make them who are educated in it wise and most approv'd and having a most sufficient understanding , and be sides this we need no external masters . to the same purpose is that of anastasius of antioch , quòd quae silentio praeteriit scriptura divina non sint scrutanda , perspicuum : omnia enim quae faciunt ad nostrā utilitatem dispensavit & administravit spiritus sanctus : it is manifest that those things are not to be inquir'd into which the scripture hath pass'd over with silence . for the holy spirit hath dispensed to us and administred all things which conduce unto our profit . quicquid est de verbo dei , quicquid sciri vel praedicari oportet , de incarnatione , de vera divinitate & humanitate filii dei , duobus ita continetur testamentis , ut extra haec nihil sit quod annunciari debeat aut credi . totum in his comprehenditur coeleste oraculum , quod tam firmiter scire debemus , ut extra haec audire neque hominem nobis liceat , neque angelum . whatsoever is of the word of god , whatsoever ought to be known or preached of the incarnation , of the true divinity and humanity of the son of god , is so contain'd in both the testaments , that besides these there is nothing that may be believ'd or preach'd . all the whole celestial oracle is comprehended in these , which we must so firmely believe , that besides these it is not lawful for us to hear either man or angel : and indeed it were not to be imagin'd how the scripture should be a canon or rule to christians , if it were so imperfect that it did not contain the measures of faith and manners . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said varinus , a rule or canon is an unerring measure , which at no hand can receive addition or suffer diminution . and s. basil reproved the heretick eunomius for folly besides his false doctrine , because that he affirm'd tradition of the fathers to be the gnomon or canon of faith , and yet said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it wanted some additament to make it exact ; one part contradicts the other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith s. chrysostome , if anything be put to it , or taken from it , it ceases to be a canon . and therefore scriptures are not the christian canon , they are not canonical , if they need to be supplied by traditions . the same is also affirmed by oecumenius , and the very words of chrysostome are transcrib'd by theophylact . . whatsoever christ taught to his apostles by his sermons and by his spirit , all that the apostles taught to the church , and set it down in writing . this we learn from s. irenaeus , non per alios dispositionem salutis nostrae cognovimus quàm per eos per quos evangelium pervenit ad nos , quod quidem hinc praeconiaverunt , postea verò per dei voluntatem in scripturis nobis tradiderunt , fundamentum & columnam fidei nostrae futurum . we have known the oeconomy of our salvation by no other but by those by whom the gospel came to us ; which truly they then preach'd , but afterwards by the will of god deliver'd to us in the scriptures , which was to be the pillar and ground to our faith : ] viz. what the church was afterwards to minister , the scriptures did consigne , and both of them were pillars and grounds of faith , the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church by way of ministery , the scriptures by their authority . to this purpose are those words of s. austin , cum multa fecisset dominus jesus , non omnia scripta sunt , sicut idem ipse sanctus evangelista testatur , multa dominum & dixisse & fecisse quae scripta non sunt : electa sunt autem quae scriberentur quae saluti credentium sufficere videbantur . our lord jesus did doe many things which are not written ; and the holy evangelist does witness that he both did and spake many things which are not written : but those things which were seen to suffice to the salvation of believers were chosen to be written . and therefore s. austin and optatus compare the scriptures to the will of the testator : concerning his goods the kinred may strive , one affirming this , and another that ; but proferte tabulas , shew the will , peruse the writings ; then the judge listens , the advocates are silent , the people are in suspence , the litigants wait : let the testators words be read , that must end all contention . now this will was therefore consign'd in writing , that when our testator was gone from us we might not doubt concerning his legacies and his commandments . the same is by nicephorus particularly affirm'd of s. paul , quae praesens oratione suâ dilucidè docuerat , eadem per compendium absens in memoriam revocans per epistolas dedit . the things which he plainly and explicitely preach'd , he being absent , to recal into their memory what he had delivered , set them down in his epistles as in a summary . and s. peter having ( as appeares in his epistle ) promised to doe something to put them in mind after his decease ( meaning to remind them of the doctrine delivered ) caused s. mark to write his gospel . thus i have sufficiently demonstrated the rule so far as this topick can extend ; that is by matter of fact , and the doctrine of the church . for if tradition be regardable , then that the scriptures are a sufficient and a perfect rule of faith and manners is competently prov'd by that which our adversaries in this question pretend to regard : but if tradition be not considerable , then the scriptures alone are ; and there is indeed no tradition so clear , so regular , so unreprovable as those which are concerning scripture . that these books are scripture , that is , the written word of god , and that the written word of god is all that we have of gods will , is universally delivered by the christian , and of that which of late is question'd i have given a specimen : for if the concurrent testimony of so many fathers cannot perswade this article , then the topick of tradition will be wholly useless in all questions ; but if they can , as indeed they ought in this question , then we are fix'd upon this great rule of conscience ; the holy scriptures are the great rule of conscience both in doctrines of faith , and in doctrines of manners . . the next inquiry is what use there is of traditions , and if they cannot be a part of the rule , what aides doe they bring to the conscience in faith or manners . . to this i answer , that tradition is of great use for the conveying of this great rule of conscience , the holy scriptures of the old and new testament . for when i affirm that the holy scriptures are a perfect rule of faith and manners , that is , that they contain all the word of god ; it is to be understood , that it is a rule , a perfect rule to them who believe them to be the word of god. for the question is not whether scriptures be a rule , but whether they be a perfect rule : not whether they be the word of god , but whether they be all the word of god that is of necessity to be preach'd to the church . so that the traditions concerning scripture it self , being extrinsecal to scripture , are also extrinsecal to the question : and supposing that tradition were the onely instrument of conveying scripture to us ; yet that tradition must not , cannot possibly be any part of the question , for scripture must be suppos'd as deliver'd to us and accepted for the word of god , before we can inquire whether this scripture so delivered be all the word of god or no. and indeed tradition of scripture is the hand that reaches forth this repository of the divine word , but it self is not directly any part of it ; it ministers to the will of god , but is no part of the matter of it : and therefore the common pretence for the necessity of tradition besides scripture ( because by universal tradition we understand these to be the books of scripture ) will come to nothing ; because the question of the plenitude of scripture is after the admission of that tradition which reports scripture to us to be the word of god : but it matters not how or why we believe it , whether by universal or particular tradition , whether because my priest tells me so or my father , whether i am brought into it by reason or by education , by demonstrative or by probable inducements : if it be believed heartily it is sufficient ; and then it is that we affirme the scriptures so believ'd to be the word of god , to be a perfect rule of all that we are to think or speak or doe in order to salvation . . besides this , to inquire of what use traditions are is to no purpose for us , for there is no tradition of any doctrine of faith or rule of life but what is in scripture ; but if there were , traditions would be of the same use as scripture is , if the tradition were from christ and his apostles , and were as certain , as universal , as credible as that is by which we are told that scripture is the word of god. for the word which is now written was first delivered , that which is now scripture was at first tradition ; and because it was afterwards call'd so , it hath been made use of by these persons , who , knowing that the change of words in descending ages is least discerned by mankind , and that from words which are fewer then things most advantages can be made by them who love every thing better then truth , have pretended every saying of the scripture and fathers , in which tradition is us'd , to be a competent argument of the imperfection of scripture , and of the necessity of a supply to be made by tradition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tradition , is any way of communicating the notice of a thing to us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have delivered to you that christ died for our sins . but this tradition is also in scripture : so s. paul addes that christ died for our sins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the scriptures ; and he commands the thessalonians to preserve the traditions which they had learned from his mouth or from his hand , from his preaching or his writings : and this use of the word continued in the church for divers ages , even till all traditions that were not in scripture were lost , or made uncertain . si ergo aut evangelio praecipitur , aut in apostolorum epistolis aut actibus continetur… . observetur divina haec & sancta traditio . so s. cyprian . if this be commanded in the gospel , or be contained in the epistles or acts of the apostles , let this divine and holy tradition be observed . such was that which s. basil calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tradition of baptisme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our lord himself having delivered or given the order in the tradition of baptisme . and s. irenaeus calls it a tradition apostolical , christum accepisse calicem , & dixisse sanguinem suum esse , &c. that christ tooke the cup , and said it was his blood ; and that the barbarians did diligently keep the tradition , credentes in unum deum & in christum qui natus est ex virgine , believing in one god and in christ who was born of a virgin. such traditions as these the whole church had before the consignation of scripture-canon , and she retain'd them better by help of the scriptures . tradition is a giving or delivering of it ; and so long as it is a tradition of god , it is well enough : but if it comes to be your traditions , there is in them nothing of divinity , nothing of that authority which is to prescribe in faith and holiness . so that in short the thing is this ; if god by his son or by his apostles , or any way else , hath taught his church , there is no disputing of it , let it be made appear that it is a tradition of god , whether written or unwritten , it matters not . if it cannot be made to appear , then idem est non esse & non apparere , it is not obliging to us : we cannot follow the light of a candle that is hid in a dark lanthorn , or thrust into a bushel . but that there is nothing of faith and manners which the church of god ever did hold necessary , or ought to have held necessary , but what is in the scriptures , i have already largely prov'd , and shall in the consequents illustrate with other collateral lights . in the mean time it ought to be known that in the first ages of the church the fathers disputing with hereticks did oftentimes urge against them the constant and universal tradition of the church ▪ and it was for these reasons . . because the hereticks denied the scriptures : so did the manichees reject the four gospels ; ebion received onely s. matthews gospel , cerinthus onely s. mark , marcion onely s. luke , and not all of that , valentinus none but s. john , but the alogi received all but that ; cerdo , cherinthus , tatianus and manichaeus rejected the acts of the apostles ; the ebionites all s. pauls epistles ; the church of rome for a long time rejected the epistle to the hebrews , so did marcion ; others also refus'd to admit the epistles of s. james and s. jude , the second of s. peter , the second and third of s. john , as we learn from a eusebius and s. b hierom. now to such men as these , and in all the interval till the whole canon was consign'd and accepted , it was of great use to alledge tradition , especially because the doctrine of the scriptures was intirely and holily preach'd in all the apostolical churches , and by the known and universally preached doctrines they could very well refute the blasphemies of wicked and heretical persons ▪ but in all this here is no objection , for all this tradition was nothing else but the doctrine of the holy scriptures . . the hereticks did rely upon this topick for advantage , and would be tried by tradition ; as hoping because there were in several churches contrary customes , there might be differing doctrines , or they might plausibly be pretended ; and therefore the fathers had reason to urge tradition , and to wrest it from their hands , who would fain have us'd it ill . thus did the carpocratians in irenaeus , when they are reprov'd from scripture , they accuse the scriptures , as if they were not right , as if they had no authority , as if from them truth could not be found by them that know not tradition : for they affirme that jesus spake some things in mystery to his disciples apart , and that they requir'd that they might deliver them to the worthy , and to them that would assent to them . upon this pretence arte●● expos'd his errors , saith eusebius , and papias introduc'd the millenary heresy ; and by tradition the arians would be tried , and s. basil was by them challeng'd in an appeal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to custome or tradition and by this eunomius did suppose he had prevail'd ; and s. austin affirm●● that all the most foolish hereticks pretend for their most senseless figments those words of our blessed saviour [ i have yet many things to say unto you , but ye cannot beare them now . ] and to this purpose was that which the basilidians did affirme , that the mysteries of their sect were no things of publike notice , but conveyed in secret . now to such as these there were 〈◊〉 two wayes of confutation : one was , which they most insisted upon , that the holy scriptures were a perfect rule of faith and manners , and that there was no need of any other tradition ; the other , that the traditions which they pretended were false , and that the contrary was the doctrine which all the churches of god did preach alwaies . now thus far tradition was useful to be pleaded ; that is , though the hereticks would not admit the doctrine of christianity as it was consign'd in scripture , yet they might be convinc'd that this was the doctrine of christianity because it was also preach'd by all bishops and confess'd by all churches . but in all these contests the fathers did not pretend to prove by tradition what they could not prove by scripture ; but the same things were preach'd which were written , and no other articles of faith , no other rules and measures of good life : onely because they did not consent in the authority of one instrument , they ought to be convinc'd by the other . . there is yet one use more of traditions , but it is in rituals , and in such instances concerning which s. paul wrote to the corinthians these words [ the rest will i set in order when i come . ] such are , . the observation of the lords day , solemnly once a year , and lesse solemnly once a week , that is , the feast of easter , and the weekly sunday ; . the government of the church by bishops , which is consign'd to us by a tradition greater then some books of scripture , and as great as that of the lords day : and that so notorious , that thunder is not more heard then this is seen in all the monuments of antiquity ; . offices ecclesiastical to be said and done by ecclesiastical persons : such as are the publick prayers of the church , the consecration of the blessed eucharist , the blessing of the married paires and joyning them in the holy and mysterious rite of marriage , the consecration of bishops by bishops onely , and of priests by bishops and presbyters , though for this last there is not so universal tradition , that every where requiring the imposition of the bishops hand , and but in some places requiring the assistance of the presbyters . these three are the most universal and apostolical traditions , which although they also have great grounds in scripture , yet because the universal practice and doctrine of the church of god in all ages and in all churches primitive is infinitely evident and notorious , less liable to exception , and an apt commentary upon the certain but less evident places of scripture , therefore these may be plac'd under the protection of universal tradition ; for they really have it beyond all exception . and although in these the scripture is sufficient to all wise and good men , to all that are willing to learn and obey , and not desirous to make sects and noises ; yet because all men are not wise and good & dis-interess'd , tradition in these things is to scripture as a burning-glass to the sun , it receives its raies in a point , and unites their strength , and makes them burn as well as shine , that is , it makes them doe that which in their own nature they are apt to doe , and from doing which they are onely hindered accidentally . by these instances it is evident that we ought not to refuse tradition when it is universal , nor yet believe that in any thing of great concernment , though it be but matter of rite and government , the scripture is defective ; for in these things we admit tradition to be the commentary , but scripture to be the text : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as irenaeus in eusebius expresses it , all must be agreeable to scripture . and although a tradition so absolutely universal as these , were a warranty greater then any objection can be against them , and were to be admitted though they had not express authority in scripture , as all these have ; yet that even these things also are in scripture , is a very great argument of the perfection of it . for all other things the scripture is abundant , and whatever else is to be us'd in the externals and appendages of religion the authority of the church is a sufficient warranty , as i shall prove in it's proper place . but if in these externals there be a tradition , according to the degree of it's antiquity and universality , so it puts on degrees of reasonableness , and may be us'd by any age of the church : and if there be nothing supervening that alters the case , it is better then any thing that is new ; if it be equally fit , it is not equally good , but much better . this is all use which is by wise and good men made of traditions , and all the use which can justly be made by any man ; and besides the premisses this will be yet further apparent , that although there are some universal practices which ever were and still are in all churches , which are excellent significations of the meaning of these scriptures , where the practices are less clearly injoyn'd , yet there are no traditive doctrines distinct from what are consign'd in scripture . and this i shall represent in the third particular which i promised to give account of , viz. that the topick of tradition , after the consignation of the canon of scripture , was not onely of little use in any question of faith or manners , but falsely pretended for many things , and is unsafe in all questions of present concernment . in order to the proof of this , i divide the great heap of traditions , which are shovel'd together by the church of rome , into three little heaps : . of things necessary or matters of faith , . of things impertinent to the faith and unnecessary , . of things false . the traditions of things necessary , are the trinity of persons , the consubstantiality of the eternal son of god with his father , the baptisme of infants , the procession of the holy ghost from the son , and original sin , that the father was not begotten , that the holy ghost is god , and to be invocated , that baptisme is not to be reiterated , that in christ there are two natures and one person . now that these be appertaining to the faith , i easily grant ; but that the truth of these articles and so much of them as is certain or necessary is also in scripture , i appeal to all the books of the fathers , and of all moderns who doe assert them by testimonies from scripture . quicquid sciri vel praedicari oportet de incarnatione , de vera divinitate atque humanitate filii dei , duobus ita continetur testamentis , ut extra haec nihil sit quod annunciari debet aut credi , said rupertus abbas , as i before quoted him . all the mysteries of christs nature and person , of his humanity and divinity are clearly set down in both testaments . but they are not clearly reported in tradition : the fathers having sometimes spoken in these articles more in the arian then in the catholick style , say hosius , gordon , huntly , gretser , tanner , perron and fisher. by scriptures therefore the church confuted the arians , the eutychians , the nestorians , the monothelites , the photinians and the sabellians . the other articles are also * evidently in the words of scripture or in the first consequences and deductions . and when we observe the men of the church of rome going about with great pretensions to confirme all their articles by scriptures , they plainly invalidate all pretence of necessity of traditions . if they say that all the articles of trent are not to be found in scripture , let them confess it plainly , and then goe look out for proselytes . if they say there are scriptures for all their articles , then scripture is sufficient , or else their faith is not . for all these i before reckoned , it is certain both they and we have from scripture many proofs , and if there were not , i believe tradition would faile us very much ; for the heresies which oppugned them were very early , and they also had customes and pretences of customes to prescribe for their false doctrines ; as i shall make appear in the following periods . there are also traditions pretended of things which are not necessary , such as are the fast of lent , godfathers and godmothers in baptisme , the mixture of wine and water in the eucharistical chalice , the keeping of easter upon the first day of the week , trine immersion in baptisme , the apostles creed , prayer for the dead , the wednesday and the friday fast , unction of sick people , canon of the scripture , the formes of sacraments , and the perpetual virginity of the virgin mary . now that these are not divine traditions nor apostolical appears by the destitution of their proper proof . they are ecclesiastical traditions and of several ages , and some of them of very great antiquity ; but of what obligation they are i shall account in the chapter of [ lawes ecclesiastical . ] in the mean time they neither are of the necessity of faith , or the essential duty of christian religion : and therefore as a christian can goe to heaven without the observation of them in certain circumstances , so is the scripture a perfect canon without giving rules concerning them at all . but then as for others , there are indeed a great many pretended to be traditions , but they are false articles , or wicked practices , or uncertain sentences at the best . i reckon some of those which the roman church obtrudes : such as are invocation of saints and angels , adoration of them , and worshipping of images , the doctrine of purgatory , prayer in an unknown tongue , the popes power to depose kings , and to absolve from lawful and rate oaths , the picturing of god the father and the holy trinity , the half communion , the doctrine and practice of indulgences , canon of the masse , the doctrine of proper sacrifice in the mass , monastical profession , the single life of priests and bishops . now these are so far from being apostolical traditions , that they are some of them apparently false , some of them expressly against scripture , and others confessedly new , and either but of yesterday , or , like the issues of the people , born where and when no man can tell . concerning indulgences , antoninus the famous arch-bishop of florence , sayes that we have nothing expressly recited in holy scripture , nor are they found at all in the writings of the ancient doctors . the half-communion is by the council of constance affirmed to be different from the institution of christ and the practice of the primitive church . concerning invocation of saints , cum scriberentur scripturae nondum coeperateusus vovendi sanctis . * bellarmine confesses that in the age in which the scriptures were written , the use of making vowes to saints was not begun ; and a cardinal perron excludes the next ages from having any hand in the invocation of them . et quant aux autheurs plus proche du siecle apostolique , encore qu'il ne se trouve pas de vestiges de ceste coustume &c. in the authours more near the apostolical age no footsteps of this custome can be found . concerning making an image of the father or of the holy trinity baronius cites an epistle of gregory the second , an. dom. . in which he gives a reason why the church did not make any picture of the father ; which forces him to confess that the beginning of the custome of painting the father and the holy ghost postea usu venit in ecclesia , came into use afterward in the church . the doctrine of purgatory is not onely expressly against scripture , saying , blessed are the dead which die in the lord , even so saith the spirit , that they rest from their labours ; but it is also certain that it was not so ancient as the canon of the roman mass , the age of which no man can tel any more then they can tell the age of a flock of sheep , or a company of men and children together ; for one piece is old , and another is late , and another of a middle age . but the prayer which in the canon is for the dead , supposes that they are not in purgatory ; but prayes for them which are asleep in rest and quietness . i shall not instance in any more , because i shall in other places meet with the rest : but these are a sufficient indication how the church hath been abused by the pretence of tradition , and that a bold man may in private confidently tell his parishioner that any doctrine is a tradition ; and he is the more likely to prevail because he cannot be confuted by his undiscerning hearer , since so great parts and so many ages of the church have been told of things that they were traditions apostolical , when the articles themselves are neither old nor true . is it imaginable by a man of ordinary understanding , or that hath heard any thing of antiquity , that the apostles should command their followers to worship the reliques of s. james , or s. stephen ; or that s. peter did ever give leave to a man that had sworn , to goe from his oath , and not to doe what he had sworn he would ? is it likely that s. peter or s. paul should leave secret instructions with s. clement or s. linus that they might depose kings lawfully when it was in their power , and when kings did disagree in opinion from them ? is there any instance , or precept , or line , or doctrine , or history that ever any apostle or apostolical man consecrated the holy communion where there was none to communicate ? it was never heard that a communion could be single , till the catholick church came to signify the roman : and yet if scripture will not prove these things , tradition must . the experience and the infinite unreasonableness of these things does sufficiently give a man warning of attending to such new traditions , or admitting the topick in any new dispute , it having been so old a cheat : and after the canon of scripture was full , and after that almost the whole church had been abus'd by the tradition of papias in the millenary opinion , which for . years of the best and first antiquity prevailed , all the world should be wiser then to rely upon that which might introduce an error , but which truth could never need , it being abundantly provided for in scripture . sometimes men have been wiser , and when a tradition apostolical hath been confidently pretended , they would as confidently lay it aside , when it was not in scripture . clemens alexandrinus reckons many traditions apostolical ; but no man regards them . who believes that the greeks were sav'd by their philosophy , or that the apostles preach'd to dead infidels , and then raised them to life , although these were by s. clement affirm'd to have been traditions apostolical ? did the world ever the more believe that a council might not be called but by the authority and sentence of the bishop of rome , though marcellus was so bold to say it was a canon apostolical ? and after s. hierom had said these words , praecepta majorum apostolicas traditiones quisque existimat , that what their fathers commanded , all men were wont to call them traditions apostolical ; no man had reason to rely upon any thing which by any one or two or three of the fathers was called tradition apostolical , unless the thing it self were also notorious or proved by some other evidence . but this topick of tradition is infinitely uncertain , and therefore if it be pretended new , it can be of no use in any of our questions . for if in the primitive church tradition was claimed by the opposite parties of a question , who can be sure of it now ? artemon pretended it to be an apostolical tradition that christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man , and the nicene fathers prov'd it was not so , but much rather the contrary : but that topick would not prevail for either side . in the question of rebaptization of persons baptized by hereticks , both sides pretended tradition ; so they did in that impertinent , but ( as they then made it ) great question of the time of keeping easter . clemens alexandrinus said it was an apostolical tradition that christ preached but one year ; but irenaeus said it was an apostolical tradition that christ was about fifty years old when he died , and consequently that he preach'd almost twenty years . but if they who were almost at the fountain were uncertain of the rivers head ; how shall we know it who dwell where the waters are ready to unbosome themselves into the ocean ? and to pretend an apostolical tradition in matters of faith , now that the books of the fathers have been lost , and yet there are a very great many to be read for the proving of tradition , that is , that there are too many and too few , that in the losse of some of them possibly we have lost that light which would have confuted the present pretences of tradition , & the remaining part have passed through the limbecs and strainers of hereticks and monkes and ignorants and interested persons , and have passed through the corrections and deturpations and mistakes of transcribers , ( a trade of men who wrote books that they might eat bread , not to promote a truth ) and that they have been disorder'd by zeal and faction and expurgatory indices , and that men have been diligent to make the fathers seem of their side , and that hereticks have taken the fathers names and published books under false titles , and therefore have stampt and stain'd the current ; is just as if a tartar should offer to prove himself to have descended from the family of king david , upon pretence that the jewes mingled with their nation , and that they did use to be great keepers of their genealogies . but after all this , the question of tradition is wholly useless in the questions between the church of rome and the other parts of christendome . not onely because there are many churches of differing rites and differing doctrines from the roman , who yet pretend a succession and tradition of their customes and doctrines per tempus immemoriale , they know not when they began , and for ought they know they came from the apostles , and they are willing to believe it , and no man amongst them questions it , and all affirm it ; particularly the greek church , the russians , the abyssines : but also because those articles which they dispute with the other churches of the west cannot be prov'd by tradition universal , as infinitely appears in those pittiful endeavours and attempts which they use to perswade them to be such ; which if they did not sometimes confute themselves , the reader may find confuted every where by their learned adversaries . therefore although the perfection of scripture be abundantly prov'd , yet if it were not , tradition will but make it less certain , and therefore not more perfect . for besides that nuncupative records are like diagrams in sand and figures efform'd in aire , volatile and soon disordered , and that by the words and practice of god , and all the world , what is intended to last was therefore written , as appears in very many places in scripture , [ & therefore job calls out , o that my words were now written , o that they were printed in a book , that they were ingraven with an iron pen and lead in the rock for ever : upon which words the greek catena sayes , he drawes a similitude from them who put those things in writing which they very greatly desire should remain to the longest posterity ] and that the very nature of things is such , that a tradition is infinitely better preserved in writing then in speaking , and besides all those very many weak and uncertain and false traditions with which several men , and several ages , and several churches have abus'd others , or been abus'd themselves ; i instance in two great things , by the one of which we may see how easily the church may be imposed upon in the matter of tradition ; and by the other , how easily those men impose upon themselves whose faith hath a temporal bias and divertisement . the first is , that very many epistles of popes , viz. from s. clement to s. gregory , that is , for above . years , were imposed upon the church as the genuine writings of those excellent men who govern'd the church of rome in all her persecutions and hardnesses ; and of these epistles the present church of rome makes very great use to many purposes , and yet no imposture could be greater then this . for . they are patched up of several arguments and materials not at all agreeing with the ages in which they were pretended to be written , but are snatch'd from the writings of other men and latter times . . they were invented after s. hieroms time , as appears in the citation of the testimonies of scripture from s. hieroms translation , and the author cited s. hieroms version of the hebrew psalter . . they were not known in rome for eight ages together : which were a strange thing that the records of rome should have no copies of the epistles of so many of the bishops of rome . . they are infinitely false in their chronology , and he that invented them put the years of false consuls to their date , as baronius himself confesses quite reckoning otherwise : and in the epistles of the whole five & fourty , the decrees of councils and the words of ecclesiastical writers are cited , who yet were not at all in their ages , but wrote after the death of those popes who are pretended to have quoted them , or something is said that could not be done or said by them , or in their times . . they are written with the same style ; and therefore it is no more probable that they should be the genuine epistles of so many popes , then that so many men in several ages should have the same features in their faces : but these epistles say over the same things several times , even unto tediousness , and yet use the very same words without any differing expressions . . and sometimes these words were most intolerably barbarous , neither elegantly fine , nor elegantly plain , but solecismes , impure words and the most rude expressions , not unlike the friers latine or the epistolae obscurorum virorum . . none of the ancient writers of the church did ever cite any testimony from these epistles for . years together , onely one part of one of the epistles of s. clement was mention'd by ruffinus and the council of vase . . none of those who wrote histories ecclesiastical , or of the church-writers , made mention of them : but all that doe were above . years after the incarnation of our blessed lord. . and all this beside the innumerable errors in the matter which have been observed by the centuriators of magdeburg , david blondel and divers others . and a more notorious cheat could never have been imposed upon the world ; but that there are so many great notorieties of falshood , that it is hard to say which is greater , the falshood of the pontifical book , or the boldness of the compiler . now if so great a heap of records can at once be clapp'd upon the credulity of men , and so boldly defended as it is by turrian and binius , and so greedily entertain'd as it is by the roman confidents , and so often cited as it is by the roman doctors , and yet have in it so many strange matters so disagreeing to scripture , so weak , so impertinent , and sometimes so dangerous , there is very great reason to reject the topick of traditions , which can be so easily forged , and sometimes rely upon no greater foundation then this , whose foundation is in water and sand , and falshood that is more unstable . the other thing is , that hereticks and evil persons , to serve their ends , did not onely pretend things spoken by the apostles and apostolical and primitive men , ( for that was easy ) but even pretended certain books to be written by them , that under their venerable names they might recommend and advance their own heretical opinions . thus some false apostles ( as origen relates ) wrote an epistle and sent it to the church of thessalonica under s. pauls name , which much troubled the thessalonians , and concerning which , when s. paul had discovered the imposture , he gives them warning that they should not be troubled about any such epistle , as if he had sent it . thus there was a book publish'd by an asian priest under s. pauls name ( as s. hierome reports ) containing the vision of paul and tecla , and i know not what old tale of the baptizing leo. some or other made s. clement an eunomian , and dionysius of alexandria an arrian , and origen to be every thing , by interpolating their books , or writing books for them . ruffinus tells that the hereticks endeavoured to corrupt the gospels : and that they did invent strange acts of the apostles , and make fine tales of their life and death , we need no better testimony then tertullians instances in his books against marcion : and for this reason origen gives caution , oportet cautè considerare , ut nec omnia secreta quae feruntur nomine sanctorum suscipiamus , we must warily consider , and not receive all those secret traditions which goe up and down under the names of saints , [ viz. of the holy apostles . ] and of the same nature is that famous cheat that usurps the name of dionysius the areopagite , called [ the passion of peter and paul ] as who please may see in laurentius valla and erasmus . and such is the book of the same passions attributed to linus , which was invented so foolishly and carelesly that it contradicts the scriptures most apparently ; as every one that reads it may without difficulty observe . now the observation from these things is plain : in the matter of traditions as they are now represented there is so much of humane failings , and so little of divine certainty , they are often falsly pretended , and never truly proved , and if they should need to be proved , were therefore not to be accepted ; because no particular proofs can make them universal , and if they be not universal , of themselves they cannot be credible , but need something else to make them so ; they are ( whether true or false ) so absolutely now to no purpose , because it is too late to prove them now , and too late to need them , the church having so long accepted and relied upon the canon of scripture , that we are plainly , and certainly , and necessarily devolv'd upon scripture for the canon of our faith and lives . for though no man ought to reject tradition if he did need it , and if he could have it , yet because he neither can want it ( because scripture is a perfect rule ) nor can have it ( because it cannot in any of our questions be prov'd ) we must rely upon what we have . it is in the matter of traditions as in the epistle of s. paul to laodicea : if this or those were extant and sufficiently transmitted and consign'd to us , they would make up the canon as well as those we have : but there is no such thing as the laodicean epistle , and there is no such thing as tradition of doctrines of faith not contained in scriptures . the fathers that had them , or thought they had them , might call upon their churches to make use of them ; but we that cannot have them , must use what we have ; and we have reason to give thanks to god that we have all that god intended to be our rule . god gave us in scripture all that was necessary ; it was a perfect rule ; and yet if it had not , it must become so when we have no other . but upon the matter of this argument , there are three questions to be considered in order to faith and conscience . . whether there be not any rules and general measures of discerning tradition , by which although tradition cannot be prov'd the natural way , that is , by its own light , evidence of fact and notoreity , yet we may be reasonably induc'd to beleeve that any particular is descended from tradition apostolical , and consequently is to be taken in , to integrate the rule of conscience ? . how farre a negative argument from scripture is valid , and obligatory to conscience ? . whether there may be any new articles of faith , or that the creed of the church may so increase , that what is sufficient to salvation in one age cannot serve in another ? . question is concerning the indirect ways of discerning tradition . in vain it is to dispute whether traditions are to integrate the canon of scripture , when it cannot be made to appear that there are any such things as apostolical traditions of doctrines not contained in scripture . for since the succession in all the chairs hath been either interrupted or disordered by warres or heresies , by interest or time , by design or by ignorance , by carelesness or inconsideration , by forgetfulness or unavoidable mistake , by having no necessity of tradition , and by not delivering any , it is in vain to dispute concerning the stability of atomes , which as of themselves they are volatile and unfixt , so they have no basis but the light aire : and so are traditions ; themselves are no argument , and there are no traditions ▪ they are no necessary or competent stabiliment of doctrine or manners , o● if they were , themselves have no stabiliment . for it is certain there can be no tradition receiv'd for apostolical at a less rate then the rule of vincentius lirinensis . for to prove by scripture that there are any traditions not written in scripture is a trifling folly ; since there might be necessity of keeping traditions before all that which is necessary was set down in writing . so that all the pretensions taken from scripture in behalf of traditions are absolutely to no purpose , unless it were there said , there are some things which we now preach to you which shall never be written ; keep them : but the naming of [ traditions ] in some books of scripture , and the recommending them in others , is no argument to us to inquire after them , or to rely upon them ; unless that which was delivered by sermon was never to be delivered by writing , and that we knew it as certainly as that which is . * and the same is to be said of the sayings of fathers who recommend traditions : for although the argument lessened every year , yet it was better then , then it can be now ; it could serve some uses then , it can serve none now ; it might in some instances be certain , and safe in many , but now it cannot be either , neither certain , nor safe , nor necessary , nor of any use at all : which having made to appear in the preceding numbers , it must follow that there can be no doctrinal traditions besides the matters of scripture ; because there are none such recommended to the church by the measures of vincentius l●rinensis . there is no doctrine , no rule of faith or manners which is not in the holy scriptures , and yet which was believed always , and in all churches , and of all men in those churches . for although it is very probable that vincentius by this rule intended to reprove the novelties and unusual doctrines which s. austin by his great wit and great reputation had brought into the church , contrary to the sentiments and doctrines of the fathers which were before him ; yet it will perfectly serve to reprove all our late pretensions to traditions . for by this measure , we finde it not to be enough that a doctrine hath been received for a thousand years together by the catholick church , reckoning from this period upwards ; unless it were also received by the apostolical ages and churches throughout the world , it is nothing : and if it were received by all the apostolical churches , and all good and wise men in those churches , and so downwards ; whereever any church failed , it was to their own prejudice , not to the prejudice of the doctrine ; for that was apostolical which was from the beginning ; and whatsoever came after could not change what was so before ; and the interruption of an apostolical truth , though for a thousand years together , cannot annul the obligation , or introduce the contrary . so that if we begin to account by this rule of vincentius and goe backwards , it is nothing unless we goe back as farre as to the apostles inclusively : but if we begin there , and make that clear , it matters not how little a way it descends : and therefore although it is an excellent rule to reprove vain and novel pretensions , yet there is nothing to be proved by it practicably ; for we need not walk along the banks and intrigues of volga , if we can at first point to the fountain ; it is that whither the long progression did intend to lead us . if any thing fails in the principle it is good for nothing ; but if the tradition derive from the fountain , and the head be visible , though afterwards it ran under ground , it is well enough . for if a doctrine might invade the whole church which was not preached by the apostles , or if the doctrine might to many good and wise persons seem to have possessed the whole church , that is , to be believed by all those that he knows , or hears of , or converses with , and yet not have been the doctrine of the apostles ; it is certain that this universality , and any less then that which takes in the apostles , can never be sufficient warranty for an article of faith or a rule of life , that is , the instance and obligation of a duty necessary to salvation . but how shall we know concerning any doctrine , whether it be a tradition apostolical ? here the rule of vincentius comes in . if it can be made to appear that all churches and all men did from the apostles times down to the time of inquiry accept it as true , and report it from the apostles , then it is to be so received and continued . indeed a less series and succession will serve . for if we can be made sure that the age next to the apostles did universally receive it as from the apostles , then we may not reject it . but what can make faith in this ? certainly nothing ; for there is no doctrine so delivered but what is in scripture . indeed some practices and rituals are , because the publick exercise and usages of the church being united and notorious , publick and acted , might make the rite evident as light ; but in doctrines ( besides scriptures ) we have not records enough to doe it : and therefore this general rule of vincentius not being practicable , and the other lesser rules or conjectures rather being incompetent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must remain as we are , and give god thanks for the treasures of holy scripture , and rejoyce and walk in the light of it . but let us try a little . the first rule which is usually given is this ; that which the catholick church believes as an article of faith , which is not found in scriptures , is to be believed to descend from apostolical tradition . this rule is false and in sufficient upon many accounts . . for if the church can erre , then this rule can have no firmament or foundation . if she cannot erre , then there is no need either of scriptures or tradition ; and there is no use of any other argument to prove the truth of an article or the divinity of a truth , but the present belief and affirmation of the church , for that is sufficient whether it be written or not written , whether it be delivered or not . but . supposing the church could not erre in matters of faith , yet no man says but she may erre in matter of fact : but whether this thing was delivered by the apostles is matter of fact ; and therefore though the church were assisted so that she could not mistake her article , yet she may mistake her argument and instrument of probation : the conclusion may be true , and yet the premisses false ; and she might be taught by the spirit , and not by the apostles . . no man now knows what the catholick church does believe in any question of controversy ; for the catholick church is not to be spoken with , and being divided by seas , and nations , and interests and fears , and tyrants , and poverty , and innumerable accidents , does ●ot declare her minde by any common instrument , and agrees in nothing but in the apostles creed , and the books of scripture ; and millions of christians hear nothing of our controversies , and if they did , would not understand some of them . . there are thousands that doe believe such an article to be taught by the catholick church , and yet the catholick church with them is nothing but their own party ; for all that believe otherwise they are pleased to call hereticks . so that this rule may serve every party that is great , and every party that is little , if they will adde pride and contumacy to their article : and what would this rule have signified amongst the donatists , to whom all the world was heretick but themselves ? and what would it signify amongst those peevish little sects that damne all the world but their own congregations ? even as little as it can to the church of rome , who are resolved to call no church catholick but their own . . the believing of such an article of faith could not be indication of a true catholick , that is , of a true member of the catholick church ; because if the article is to be proved to be apostolical by the present belief of the 〈…〉 , either the catholick church is the 〈…〉 we can never tell what the believes in a particular 〈…〉 nothing in the question , because i● is be a question , 〈…〉 church is divided in her sense of it● or else the catholick 〈…〉 or church of christians separate from the rest , and then 〈…〉 by other means be first known that she is the catholick church 〈…〉 accept her belie● to be an argument that the article is an 〈…〉 . adde to this , that the churches believing it , is not , 〈…〉 argument that the doctrine is apostolical ; but on the 〈…〉 be prov'd to be apostolical before it is to be admitted by the 〈◊〉 . and it it be answer'd , that so it was to those churches 〈…〉 it first , but to us it ought to be sufficient that the church 〈…〉 we ought therefore to conclude it to be apostolical : i reply ▪ 〈…〉 is a it was at first prov'd to the church to be apostolical ; but 〈…〉 primitive church would not receive the doctrine without such 〈…〉 sign that this was the right way of proceeding , and therefore 〈…〉 to be with us ▪ they would not receive any doctrine unless it were 〈…〉 come from the apostles , and why should we ? and to say that 〈…〉 receiv'd it , we ought to suppose it to have been apostolical , 〈…〉 to beg the question : for when we make a question whether the church did well to receive this doctrine , we mean whether they did receiv●● it from the apostles or no. and therefore to argue from their 〈…〉 , that it was apostolical , is to answer my question by telling 〈…〉 to suppose that , and to make no question of it . but if this rule should prevail , we must believe things which even to affirm were impudent . the church of rome , calling her self the catholick church , affirms it to be heresy to say that it is necessary to give the communion under both 〈◊〉 to the laity : but he that will from hence , though he believe that church to be the catholick , conclude that doctrine to be the aposto lick , must have a great ignorance or too great a confidence . nay this rule is in nothing more apparently confuted then in this instance ; for the c●non in the council of constance which establishes this for catholick doctrine , by confessing it was otherwise instituted by christ , and otherwise practis'd at the beginning , confesses it not to be apostolick . so that upon this account it is obvious to conclude that either the universal church can erre , or else the same thing can come and cannot come ●rom tradition apostolical . for the half-communion is no where commanded in scripture ; therefore either the ancient catholick church did erre in commanding the whole communion , or the , modern catholick church ( i mean the roman , which pretends to the name ●oes erre in forbidding it ; or else , if neither does erre , then the communion under both kinds did come and did not come from tradition apostolical . but . suppose it were agreed that one congregation is the catholick church , and resolved upon which is that congregation , yet if it be but a part of christians , and that interested , it is not in the nature of the thing to inferre , that because this interested , divided part believers it , therefore the apostles taught it : this consequent is not in the bowels of that antecedent , it cannot be prov'd by this argument : if it can be proved by revelation , that what the present church believes , was a tradition apostolical , let it be shewn , and there 's an end of it . in the mean time this rule is not of it self certain , or fit to be the proof of what is uncertain , and therefore not a good rule , till it be proved by revelation . . it is evidently certain that what one age believes as a necessary doctrine , another age ( i mean of the catholick church ) did not believe for such ; and it is not sufficient for the making of a catholick doctrine that it be ubique , believ'd every where , unless it be also semper & ab omnibus , alwayes and by all men . i instance in the communicating of infants , which was the doctrine of s. austin and of pope innocentius , and prevail'd in the church for . years ( saies maldonat the jesuit ) that it was necessary to the salvation of infants , that they should receive the holy sacrament of the lords supper . now it is also as certain that for . years more , the church which calls her self catholick believ'd the contrary . which of these can prove apostolical tradition ? for if it be objected that this was not the doctrine of the catholick church in those ages in which the most eminent fathers did believe and practise it , besides that it is not probable that they would teach it to be necessary , and generally practise it in their churches , if the matter had been nothing but their own opinion , and disputed by others ; i adde this also , that it was as much the doctrine of the catholick church , that it was necessary , as it is now , that it is not necessary : for it is certain the holy fathers did believe and teach and practise it , and the contrary was not disputed ; but now though it be condemned by some , it is still practis'd by very great parts of the catholick church , even by all the greek church , and by those vast numbers of christians in ethiopia . so that although no doctrinal tradition is universally received but what is contained is scriptures ; yet those that have been received as universally as any other matter of question is , have been and have not been believ'd by the church in several ages : and therefore if this rule be good , they must prove that the same doctrine was and was not a tradition apostolical . . this rule were good ( and then indeed onely ) if there were no way to make an opinion to be universally receiv'd but by derivation from the apostles . but . there are some which say every age hath new revelations : where this is believ'd it is apparent an opinion which the apostles never heard of , may be adopted into the faith and universally received . but besides this are more wayes of entry for a popular error then any man can reckon or any experience can observe . . it is not impossible that some leading man may be credulous and apt to be imposed upon by hereticks and knaves ; but when he hath weakly received it , it shall proceed strongly upon his authority . the matter of papias about the doctrine of the chiliasts is notorious in this particular . . it is also very possible that what is found at first to be good , shall be earnestly press'd by a zealous man , and he may over-express himself , and consider not to what consequence it may afterwards be extended ; and then following ages may observe it , and make a logical conclusion from a rhetorical expression ; and then what onely good men had entertain'd when it was called useful , all men shall receive when it is called necessary ; and it is no great progression from what all men believe good , that some men should believe necessary , and from them others , and from others all men . it was thus in many degrees in the matter of confession and penance . . it is not very unlikely , certainly it is no way impossible , but that the reputation of some great man in the church may prevail so far by our weaknesses and his own accidental advantages , that what no man at first questions , very many will afterwards believe , and they introduce more , and from more to most , and from most to all men , are no impossible progressions , if we consider how much mankind especially in theology , have suffered the authority of a few men to prevail upon them . . does not all the world see that zeal makes men impatient of contradiction , and that impatience makes them fierce in disputing , and fierce in fighting , and ready to persecute their enemies ? and what that unity and universality is which can be introduc'd by force , a great part of the world hath had two long an experience to be ignorant . . beyond all this , a proposition may be suppos'd to follow from an apostolical tradition , and prevail very much upon that account ; and yet it would be hard to believe the scholars deduction equally with the masters principle , and a probable inference from tradition equal to the very affirmative of the apostles . a man may argue , and argue well too , and yet the conclusion will not be so evident as the principle : but that it may equally prevail , is so certain , that no man can deny it but he that had never any testimony of the confidence of a disputing man , and the compliance of those who know not so well , or inquire not so strictly , or examine not suspiciously , or judge not wisely . . the next rule which is pretended for the discovery of an apostolical tradition is this , that which the universal church observes , which none could appoint but god , and is not found in scripture , it is necessary to say that it was delivered by christ and his apostles . this rule must needs be false , because it does actually deceive them that rely upon it . because their church , which they will fondly suppose to be the catholick , uses certain sacramentals to conferre grace , ( which none could institute but christ , who alone is the fountain of grace ) and the holy spirit to his servants : but yet to pretend that they are traditions apostolical were the greatest unreasonableness in the world . i instance in holy water , baptizing of bells , hallowing of agnus dei's , roses , swords , hats , chrisme and the like , which no man can fairely pretend to be traditions apostolical , but yet they are practis'd by all their catholick church , and they are of such things as no man but god could be the author of , if they were good for any thing ; but then to conclude from hence that they are traditions apostolical , were just as if one were to give a sign how to know whether lying were lawful or unlawful , and for the determination of this question should give this rule , whatsoever mankind does universally which they ought not to doe without gods law , that certainly they have a law from god to doe ; but all mankind are given to lying , and yet nothing can make it lawful to lye , unless there be a warranty or no prohibition from god to lie ; therefore certain it is that to lye descends from the authority of god. indeed if the catholick church could not be uncharitable , if they could not sin against god , then it were certain , if they all did it , and it were not warranted in scripture , it must be from god : but it does not follow , it would be by tradition ; because it may be by the dictate of right reason , by natural principles , or it would be a thing indifferent ; but that it must be by tradition , if it were not by scripture , or by the church , were as if we should say , if laelaps be not a horse , or begotten by a lyon , he must needs be a bear : but these rules are like dead mens candles , they come from no certain cause , and signifie no determin'd effect , and whether they be at all , we are no surer then the reports of timorous or phantastick persons can make us . but this rule differs not at all from the former , save onely , that speaks of doctrinal , and this of ritual traditions : but both relying upon the same reason , and that reason failing ( as i have prov'd ) the propositions themselves doe fail . but then as to rites , it is notorious beyond a denyall , that some rites used in the universal church , which are also said to be such which none ought to appoint but god , were not delivered by the apostles . i instance in the singularity of baptisme of hereticks , which the whole church now adheres to , and yet if this descended from apostolical tradition , it was more then s. cyprian or the african churches knew of , for they rebaptized hereticks , and disputed it very earnestly , and lived in it very pertinaciously , and died in the opinion . . the third rule is , whatsoever the catholick church hath kept in all ages by-gone , may rightly be believed to have descended from the apostles , though it be such a thing which might have been instituted by the church . this rule is the same with that of lirinensis , of which i have already given account : and certainly in those things in which it can be made use of ( which are extremely few ) it is the best , and indeed the onely good one . but then this can relate onely to rituals , not to matter of doctrine ; for nothing of this can be of ecclesiastical institution and appointment : it cannot be a doctrine of faith unless it be of divine tradition ; for christ is the author and finisher of our faith , which the church is to preach and believe , not to enlarge or shorten , not to alter or diversify . but then as to rituals , the keeping of easter on the first day of the week by this rule cannot be prov'd to be an apostolical tradition ; because the asian churches kept it otherwise : and by this rule the keeping of lent fast for . dayes will not be found to be an apostolical tradition ; because the observation of it was very full of variety , and some kept it . houres , some a day , some a week , as i shall afterwards in its proper place make to appear . but by this rule the distinction of bishops and presbyters is an apostolical tradition ( besides the scriptures , by which it appears to be divine ; ) by this the consecration of the blessed eucharist by ecclesiastical persons , bishops and priests , is certainly a tradition apostolical ; by this the lords day is deriv'd to us from the apostles ; and by this the baptisme of infants is much confirm'd unto the church : and whatsoever can descend to us and be observed in this channel , there is no sufficient reason to deny it to be apostolical : but then how far it can be obligatory to all ages and to all churches , will be another consideration ; it being on all hands confessed , that some rituals which were observed in the apostles times are with good cause and just authority laid aside by several churches . but of this i shall give particular accounts . . when all the doctors of the church by common consent testify concerning any particular that it descends from apostolical tradition , we are to hold it for such : whether they affirm this in all their writings , or together in a council . to this rule i answer , that where it would doe good there it is not practicable , and where it is practicable there it is not true . for it is indeed practicable that a council may give testimony to a particular that it came from the apostles ; but it does not follow that they are not deceived , for it never was , and it never will be that all the doctors of the church shall meet together in council , and unless they doe , their testimony is not universal . but if all the fathers should write in their books that such a thing was delivered by the apostles , unless it were evidently against scripture or right reason , there could be no sufficient cause to disbelieve it ; and it were the best way we have of conveying and handing the tradition to us , next to the universal practice of the church in her rituals . but there is no such thing so conveyed to us : and therefore bellarmine plays at small game with this rule , and would fain have the world admit tradition for apostolical , if some fathers of great name say so , and others that speak of the same thing contradict it not . but this is a plain begging that , when he cannot prove a thing to be tradition apostolical by a good argument and sufficient , we will be content to take it without proof , or at least to be content with such as he hath , and believe his own word for the rest , though he knowes nothing of it . if it failes or goes less then omnibus , and semper , and ubique , which is vincentius his measure , it cannot be warranted , and he that allowes it is more kind then wise . s. basil proves the perpetual virginity of the blessed virgin mary by a tradition that zechary was slain by the jewes between the porch and the altar for affirming her to be a virgin after the birth of her most holy son : but s. hierom sayes it is apocryphorum somnium , a dream of apocryphal persons . but it was a long time before the report of the millenary tradition was contradicted , and yet in that intervall in which many of the most eminent fathers attested it to have descended from the apostles , it was neither true nor safe to have believed it . but then as to the particular and more practicable part of this rule , that if a general council affirmes it to be tradition apostolical it is so to be accepted , it is evidently fallacious and uncertain ; for the second council of nice affirm'd the veneration of images to be an apostolical tradition : but it is so far from being true that it was so as they affirm'd , that not onely the apostolical but divers of the following ages hated all images , and did not think it lawful so much as to make them ; of which i have already given a large account in this book . . when the apostolical churches , which from the apostles have had uninterrupted succession , doe witness concerning any thing that it is apostolical tradition , it is to be admitted for such . this rule was good before the chanels were mingled with impure waters entring in : it was used by irenaeus , tertullian , s. augustine , and others ; and it was to them of great advantage . but although it was good drinking of euphrates when it newly ran from the garden of eden , yet when it began to mingle with the borborus it was not good : and who durst have trusted this rule when dioscorus was bishop of alexandria , who yet was lineally descended from s. mark ? and who durst have relied upon this rule when pope julius absolved the sabellian hereticks , and communicated with marcellus ancyranus ? and when s. basil complains of the western bishops , and particularly the roman , quòd veritatem neque nôrunt , neque discere sustinent … cum iis qui veritatem ipsis annunciant contendentes , haeresin autem per se ipsos stabilientes : that they neither know the truth , nor care to learn it ; but they contend with them who tell them the truth , and by themselves establish heresy . quia multi principes & summi pontifices & alii inferiores inventi sunt apostatasse à fide , propterea ecclcsia consistit in illis personis in quibus est notitia vera , & confessio fidei & veritatis . how can this rule guide any man when all the apostolical churches have fallen into error , and many popes have been apostates from the faith , and the church consisted not of prelates , but indifferently of all that believ'd and profess'd the truth which the popes and princes and prelates did deny ? the apostolical church of antioch is not ; and the patriarchal church of alexandria is accus'd by the latines of great errors ; and the mother church of jerusalem hath no succession , but is buried in ruines ; and the church of rome is indeed splendid , but he that will take her word for tradition is sure to admit many false ones , but not sure of any true , but such as she hath in common with all the churches of the world . . i conclude therefore this question , that amongst those rules of discerning traditions truly apostolical from them that are but pretended such , there is no rule competent but one , which is scarcely practicable , which indeed transmits to the church a few rituals , but nothing of faith or rule of good life ; and therefore it is to no purpose to look any where else for the divine rule of conscience but in the pages of the old and new testament : they are sufficient , because they were intended by god to be our onely rule ; and yet if god had intended traditions to be taken in to integrate the rule and to oblige our conscience , it is certain that god intends it not now , because the traditions are lost if there were any , and if they be now , they doe not appear , and therefore are to us as if they were not . ii. question . the second question also does very nearly relate to conscience and it's conduct . viz. since the scripture is the perfect rule of conscience , and contains in it all the will of god , whether or no , and how far is a negative argument from scripture to prevail ? the resolution of this depends upon the premisses . for if scripture be the intire rule of faith , and of manners , that is , of the whole service and worship of god , then nothing is an article of faith , nothing can command a moral action , that is not it's whole kind set down in scripture . this i proved by direct testimonies of tertullian , s. basil , s. austin , s. cyril , theophilus alexandrinus and s. hierome , in the * foregoing numbers . to which i adde these excellent words of s. cyril of jerusalem , speaking of the jerusalem creed , which he had recited and explicated and promis'd to prove from scripture ; he gives this reason , nam divinorum sanctorumque fidei mysteriorum nihil , ne minimum quidem , absque divinis scripturis tradi debet , neque simplici probabilitate neque verborum ornatu traduci . not the least part of the divine and holy mysteries of faith must be delivered without the divine scriptures . believe not me telling thee , unless i demonstrate what i say from the divine scripture . for the safety and conservation of our faith relics upon the proof of the divine scriptures . but because there are some particulars and some variety in the practise of this rule , i am to consider it now to other purposes . . nothing is necessary either to be believ'd or done unless it be in scripture . thus s. gregory nyssen argues , ubinam dixit deus in evangeliis oportere credere in unum & solum verum deum ? non possent ostendere nisi habeant ipsi novum aliquod evangelium . quae n. ab antiquis per traditionem ad haec usque tempora in ecclesiis leguntur , hanc vocem non continent quae dicat , oportere credere vel baptizare in unum solum verum deum , quemadmodum isti autumant , sed in nomen patris & filii & spiritus sancti . i have i confess something wondred at the matter of this discourse . for either the arrians have infinitely imposed upon us , and interpolated scripture in a very material article ; or else s. gregory forgot the . of s. john and the . verse ; or else he insisted onely upon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the same sense is in the place now cited . for if this be life eternal to know him the onely true god , and whom he hath sent jesus christ , then also to believe in them onely is life eternal , and then we are tied to believe in none else ; for we cannot believe in that we doe not know . indeed the words are not there or any where else , that we ought to believe in [ god the father ] him , the one , onely true god , &c. but certainly , if we are to know him onely , then onely to believe in him seems to be a very good consequent . but s. basil therefore onely insisted upon the very words , and thought himself safe ( as indeed he was ) upon the reverse of another argument . for since the words oportere credere in unum solum verum deum were not in s. john or any where else , he concluded the contrary sense from a very good argument : we are commanded to be baptized into the faith of father , son , and holy ghost , therefore we are to believe in three : and because the word [ believe ] was not set down expresly , where knowledge is confin'd to one or two , therefore it cannot be said that we are tied to believe onely in one or two : but because to believe in three can be inferr'd as a duty from another place , therefore it cannot be denied as a consequent from this ; and therefore he had reason to insist upon his negative argument . thus s. austin also argued , pater enim solus nusquam legitur missus , the father is never in scripture said to be sent ; therefore no man must say it . so epiphanius , ipsa dictio non omnino cogit me de filio dei dicere : non enim indicavit scriptura , neque quisquam apostolorum meminit , neque evangelium . the manner of speaking compels me not to understand it of the son of god : for the scripture hath not declared it ; neither the gospel nor any of the apostles hath made any mention of it . . a negative argument from the letter of scripture is not good , if the contrary affirmative can be drawn by consequent from any part of it . thus our blessed saviour confuting the sadducees in the article of the resurrection hath given us a warranty for this proceeding ; god is the god of abraham , isaac , and jacob. these were the words of scripture . but these directly would not doe the work . but therefore he argues from hence , god is not the god of the dead , but of the living : therefore these men are alive . that the holy ghost is god is no where said in scripture ; that the holy ghost is to be invocated is no where commanded , nor any example of its being done recorded . it follows not therefore that he is not god , or that he is not to be invocated : and the reason is , because that he is god is a certain consequent from something that is expresly affirmed ; and therefore the negative argument is imperfect , and consequently , not concluding . quae neque à christianis dicuntur neque creduntur , neque ex consequente per ea quae apud nos certa sunt & concessa intelliguntur , &c. if christians did never speak , nor believe any such thing , nor can they be drawn from the consequence of those things which are certain and granted amongst us , then indeed it is to be rejected from our creed . now amongst christians this is believed as certain , that we may pray to him in whom we believe ; that we believe in him into the faith of whom we are baptized ; that we are commanded to be baptized into the belief and profession of the father , son , and holy ghost : from hence christians doe know that they are to invocate the holy ghost . for s. pauls argument is good , how shall we call on him on whom we have not believed ? therefore we may call on him if we believe on him : according to that rule of reason , negatio unius diversum affirmat , the denying of one is the affirmation of its contrary in the like matter . and something of this was used by paschasius the deacon : and the effect of it prevail'd upon the account of a negative from scripture ; in nullis autem canonicis libris , de quibus symboli textus pendet , accepimus , quia in ecclesiam credere sicut in spiritum sanctum filiúmque debemus , we are taught in no scripture ( from whence the creed is deriv'd ) to believe in the church , as we believe in the son and in the holy ghost : and therefore we ought not to doe it ; but it being plain in the creed , and consequently in the scripture , that we must believe in the holy ghost , therefore also we may pray to him , and confess him to be god. to the same purpose s. basil argues concerning the holy spirit ; dignitate namque ipsâ secundum esse à filio pietatis sermo fortassis tradit : naturâ verò tertiâ uti nec à divinis scripturis edocti sumus , nec ex antecedentibus possibile est consequenter colligi , that the holy spirit is of a nature distinct from the father and the son we neither are taught in scripture , neither can it be drawn into consequence from any antecedent pretences . * . a negative argument of a word or an expression cannot be consequently deduc'd to the negation of the mystery signified by that word . the arrians therefore argued weakly , shew us in all the scripture that the son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstantial to the father ; if you cannot , you ought not to affirm it . for we know god is one ; if therefore we finde in scripture that the son is true god , we know he must needs be of the same substance with his father ; for two substances cannot make one god. so though the blessed virgin mary be not in scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of god , yet that she was the mother of jesus , and that jesus christ is god , and yet but one person , that we can prove from scripture , and that is sufficient for the appellative : and if the church of rome could prove the mystery of transubstantiation from scripture , we would indulge to them the use of that word , or any other aptly to express the same thing . . a negative argument from scripture is sufficient to prove an article not to be of necessary belief , but is not sufficient to prove it not to be true : because although the scripture is the measure of faith and of manners , yet it is an adequate measure of all truth . the meaning of which rule takes in all truths of art , experience , of prudence , of tradition and common report . thus although it be no where said in scripture that our blessed saviour said , nunquam laeti sitis nisi cum fratrem vestrum in charitate videritis , be never very merry but when you see your brother in charity ; yet s. hierome reports it of him , and it is a worthy saying , and therefore may very well be entertain'd , not onely as true and useful , but as from christ. the scripture no where says that the blessed virgin was a virgin perpetually to the day of her death : but as therefore it cannot be obtruded as an article of faith , yet there are a great many decencies and probabilities of the thing , besides the great consent of almost all the church of god , which make it very fit to be entertain'd . there are some things which are piè credibilia , there is piety in the believing them : and in such cases it is not enough that there is nothing in scripture to affirm it ; if there be any thing in any other topick , it is to be entertain'd according to the merit of the thing . . a negative argument from scripture does not conclude in questions of fact : and therefore s. hierome did not argue rightly , quanquam excepto apostolo non sit manifestè relatum de aliis apostolis quod uxores habuerint , & cum de uno scriptum sit ac de caeteris tacitum , intelligere debemiis , sine uxoribus eos fuisse , de quibus nihil tale scriptura significat ; the scripture names onely peters wife , and does not say that any of the other apostles were married , therefore we are to conclude that they were not . for besides that the allegation is not true , and s. paul intimates that the other apostles as well as peter did lead about a sister , a wife ; and that from thence the fathers did believe them all to have been married except s. john , and some also except s. paul ; yet the argument is not good : for it may as well be concluded that s. peter never had a child , or that christ did never write but once when he wrote upon the ground , because the scripture makes no mention of either . . when a negative argument may be had from scripture for both the parts of the contradiction , nothing at all can be concluded thence , but it must be wholly argued from other topicks . the scripture neither says that christ did ever laugh , nor it does not say that he did never laugh ; therefore either of the contradicting parts may be equally inferr'd , that is truly neither . and indeed this is of it self a demonstration that in matters of fact and matters not necessary a negative argument from scripture is of no use at all . . but when the question is of lawful or unlawful , then it is valid . if it be not in scripture forbidden directly or by consequent then it is lawful ; it is not by god forbidden at all . and on the other side , if it be not there commanded it is not necessary . lucentius thus argued in the council of chalcedon , dioscorus synodum ansus est facere sine authoritate sedis apostolicae , quod nunquam licuit , nunquam factum est . that it was never done , proves not but it may be done ; but if it was never lawful to be done , then it was forbidden ; for whatsoever is not forbidden is not unlawful : but if it was not in scripture forbidden , then aliquando licuit , it once was lawful , and therefore is always so , if we speak of the divine law ; and if lucentius speaks of that , he ought to have considered it in the instance : but i suppose he means it of custome , or the ecclesiastical law ; and therefore i meddle not with the thing , onely i observe the method of his arguing . . an argument from the discourse of one single person omitting to affirm or deny a thing relating to that of which he did discourse , is no competent argument to prove that the thing it self omitted was not true : and therefore ruffinus had but a weak argument against the traduction of the soul when he argued thus , si anima quoque esset ex anima secundum illorum vanas opiniones , nunquam profecto hoc adam praeterisset . nam sicut os ex ossibus meis , & caro de carne mea dicebat , sic etiam anima ex anima mea dicere potuisset . sed tantum hoc dixit quod sibi videlicet sciebat ablatum . adam seeing his wife , said , this is bone of my bone and flesh of my flesh , for he knew what was taken from him ; but he could have said , soul of my soul , if the soul had been deriv'd from him . this i say is no good argument , unless every one must be supposed when he says any thing to say all that is true , and all that he knows : so that ruffinus in this particular defended a good cause with a broken sword . . but if that which is omitted in the discourse be pertinent and material to the inquiry , then it is a very good probability that that is not true that is not affirmed . when the jews asked our blessed saviour , why doe the disciples of john and of the pharisees fast often , but thy disciples fast not ? he gave an answer that related to the present state of things and circumstances at that time , and said nothing of their not fasting in the time of the gospel : from which silence we may well conclude that there is nothing in the religion disobliging christs disciples from fasting ; if it had , it is very likely it would have been then expressed when there was so apt an occasion , and the answer had been imperfect without it . s. hieromes was also very good , but not so certain as the other , against the tale of leo baptized after his death , and the periods of paul and tecla ; igitur periodos pauli & teclae & totam baptizati leonis fabulam inter apocryphas scripturas computamus . quale enim est ut individuus comes apostoli inter caeteras ejus res hoc solùm ignor ●verit ? it is not likely that s. luke , who continually attended on s. paul , observed all his actions , remark'd his miracles , describ'd his story , should omit things so strange , so considerable , if they had been true . the reason of these things is , every thing is to be suspected false that does not derive from that fountain whence men justly expect it , and from whence it ought to flow . if you speak of any things that relates to god , you must look for it there where god hath manifested himself ; that is , in the scriptures . if you speak of any humane act or ordinance , or story and matter of fact , you must look for it in its own spring and original , or goe the nearest to it you can . and thus the bishops at the conference had with the acephali , hereticks who had churches without bishops , refused their allegations of the authority of dionysius the areopagite , upon this account , illa testimonia quae vos dionysii areopagitae dicitis , unde potestis ostendere vera esse sicut suspicamini ? si enim ejus essent , non potuissent latere beatum cyrillum . quid autem de b. cyrillo dico , quando & b. athanasius , si pro certo scisset ejus fuisse , ante omnia in niceno concilio de consubstantiali trinitate eadem testimonia protulisset adversus arii diversae substantiae blasphemias ? si autem nullus ex antiquis recordatus est ea , unde nunc potestis ostendere quia illius sunt , nescio . if neither s. cyril , nor s. athanasius , who were so diligent to inquire , so skilful in knowing , so concern'd that these books should be the works of s. dionys , did yet know nothing of them , and if amongst the ancients they were not known , for you moderns now to tell of antiquity , what by them who then liv'd was not told , is a folly that can never gain credit amongst reasonable persons . let every fruit proceed from its own root . we cannot say , because a thing is not in scripture , therefore it is not at all ; but therefore it is nothing of divine religion . so it is also in things relating to the ancient church ; from thence onely can we derive any notice of their doctrine and of their practices . for if an article prevail'd in s. austins time , it was no argument that therefore it was believ'd in s. cyprians time : but a negative argument from any age ought to prevail in reference to that age ; and if there be in it nothing of antiquity , no argument of the moderns can prove it to be ancient : and baronius said well , quod à recentiori authore de rebus antiquis sine alicujus vetustioris authoritate profertur , contemnitur , what the moderns say of the ancients without warranty from themselves is to be despised . one thing onely i am to adde to this out of vincentius lirinensis , quicquid vero ab antiquo deinceps uno praeter omnes , vel contra omnes sanctos novum & inauditum subinduci senserit , id non ad religionem sed ad tentationem potiùs intelligat pertinere , if one of the fathers say a thing , and the others say it not , but speak diversly or contrarily , that pertains not to religion , but to temptation . i doubt not but he intended it against s. austin , who spake things in the matter of predestination , and the damnation of infants , and other appendant questions against the sense of all the fathers that were before him ; one ( it may be ) or scarce one being excepted . and to the same purpose tertullian argued against marcion concerning a pretended gospel of s. paul , etsi sub ipsius pauli nomine evangelium marcion intulisset , non sufficeret ad fidem singularitas instrumenti destituta patrocinio antecessorum . if you cannot bring testimony from the fathers and ancient records , you must not receive it ; one alone is not to be trusted . he that affirms must prove ; to him that denies , a negative argument is sufficient . for to a mans belief a positive cause is required , but for his not believing , it is sufficient that he hath no cause . thus s. hierome argues well against the rebaptizing of converted hereticks , ad eos venio haereticos qui evangelia laniaverunt… . quorum plurimi vivente adhuc johanne apostolo eruperunt , & tamen nullum eroum legimus rebaptizatum . of all the hereticks which appeared in s. johns time , we never read of any that was rebaptiz'd : and therefore it is to be presumed they were not ; for a thing so considerable and so notorious , in all reason would have given some signs , and left some indications of it . but then it is to be observed , . a negative argument must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partial or a broken piece of a medium . you cannot argue rightly thus , s. john in his gospel speaks nothing of the sacrament of the lords supper , therefore that sacrament is no part of the doctrine of salvation . for three evangelists had done it before him , and therefore he did not ; and a negative argument onely from one gospel cannot conclude rightly concerning any article of the religion . and this is very evident in matters of fact also . for if it be argued thus , we doe not finde in scripture nor in the days of the apostles any infant baptized ; therefore we conclude there was none . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is true , if there were no way else to finde it but the practice of the apostles , the negative argument had been very good ; but we derive it from the force of christs words of institution , and of his discourse with nicodemus , and the analogy of circumcision , and the practice of the jews in baptizing their children , and many proprieties of scripture , and the effect of the sacrament , and the necessities of regeneration . s. irenaeus his negative argument was good ; quod neque prophetae praedicaverunt , neque dominus docuit , neque apostoli tradiderunt , &c. if neither moses nor the prophets , christ nor his apostles have taught it , it is not to be received as any part of christian doctrine . for this negative is integral & perfect . but s. cyril of alexandria disputed also well with his negative argument from antiquity , etenim nomen hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullus unquam ecclesiasticorum doctorum repudiavit : qui autem illo subinde usi sunt , & multi reperiuntur , & maximè celebres . many famous doctors used this word , calling the virgin mary the parent of god ; and none ever refused it ; therefore it may safely be used . if the negative argument from scripture or antiquity respectively can run thus , it was not condemn'd in scripture or antiquity , but it was used , therefore it is good ; the argument concludes rightly in relation to scripture , and probably in relation to antiquity . but if it be said onely , the scripture condemnes it not , but neither does it approve it , then it cannot be concluded to be laudable , but onely not criminal . but if it be said of antiquity , it was neither condemn'd nor us'd , it cannot be inferr'd from thence that it is either laudable or innocent . the reason is , because scripture is the measure of lawful and unlawful , but the writings of the doctors are not ; and these may be deficient , though that be full . . in the mysteries of religion , and in things concerning god , a negative argument from scripture ought to prevail both upon our faith and upon our inquiries , upon our belief and upon our modesty . for as s. austin said well , de deo etiam vera loqui periculosissimum , it is hard to talk many things of god : we had need have good warranty for what we say ; and therefore it is very fit we speak scripture in the discourses of god. and thus s. austin argued , ideo nusquam scriptum est quod deus pater major sit spiritu sancto , vel spiritus sanctus sit minor deo patre : quia non sic assumpta est creatura , in qua appareret spiritus sanctus , sicut assumptus est filius hominis . since it is no where written that the father is greater then the spirit , we ought not to say he is . but if it be objected that neither does the scripture say , that he is not greater , it does not say that they are equal ; and therefore it will be hard to use a negative argument in such cases ; and how shall we know which part of the negative to follow ? i answer , it is very true according to the sixth proposition num . . but then in this case we must inquire for other words of scripture by which we may be directed , and proceed accordingly , or inquire into the analogy of faith , or the measures of piety : but if there be nothing to determine to any side of the negative , we must say nothing ; and if there be , yet we must say but little , because the notice is not great . . lastly , in matters of envy and burden , a negative argument even in matter of fact ought to prevail , unless the contrary be proved by some other competent topick . that the clergy ought not to marry is no where affirmed in scripture , and therefore it is permitted ; and because it is agreeable to nature , and the lawes of all republicks ▪ their marriage is also holy and pleasing to god. a burden must be directly imposed ; a man must not be frighted or scar'd into it . when our blessed saviour reproved the pharisees for imposing heavy burdens , such which god impos'd not , he taught us the value of this argument ; ubi scriptum est ? shew us where it is written that this is displeasing to god : if it be no where forbidden , praesumitur pro libertate ; all men are as free as they were born . how this can be altered by the lawes of man will be afterwards consider'd . in the mean time god hath left us under no more restraints then are describ'd in scripture . this argument s. chrysostome urges against the necessitie of corporal afflictions to a contrite weeping penitent . lacrymas petri lego , satisfactionem non lego . i read that s. peter wept , i doe not read that he impos'd penances on himself . the argument were good from this place , if the case be not special , or if it be not altered by some other consideration . this is also to be extended to such negative arguments as are taken from matter of fact in accusations , and criminal proceedings : not that it can of it self be great enough to prevail , but that the case is so favourable , that every little thing ought to be strong enough . thus s. athanasius defended his decessor dionysius : et prius eorum authorem dionysium per hoc voluit esse purgatum , atque ab arianorum crimine alienum , quod ipse non sicut arius cum viveret de impietate fuerat accusatus , aut de episcopatu dejectus , neque velut haeresim defendens de ecclesia , sicut ille , decesserit , sed in ejus permanserit unitate . dionysius was not accused while he was alive , he was not thrown from his bishoprick , he did not depart from the church , but remain'd in her communion ; and therefore he was no arian . but arguments of this nature , when the medium is so limited , and the instance so particular , have their force onely by accident . for this and the like negatives are good arguments when they are the best light in the question , that is , when nothing greater can be said against them , or when men are easy and willing to be perswaded ; as in the questions of burden and trouble all men ought . iii. question . whether there may be any new articles of faith : or that the creed of the church may so increase that what is sufficient to salvation in one age , cannot serve in another . if this question were to be determin'd by witnesses , it were very easy to produce many worthy ones . theodorus the bp. of rome in his synodical epistle to paul the patriarch of constantinople thus concludes against the monothelites , sufficit nobis fides quam sancti apostoli praedicaverunt , concilia firmaverunt , & patres consignaverunt , that faith which the apostles preach'd , which the councils have confirm'd , which the fathers have consign'd , that faith is sufficient for us : therefore nothing new can be superinduc'd . after the apostles had done preaching , the faith was ful and intire . it was so long before they died ; but after their death the instruments were seal'd and ratified , and there could be nothing put to them , but our obedience and consent . and therefore victor bp. of carthage in his synodical epistle to theodorus gives caution against any thing that is new . vestrum est itaque , frater sanctissime , canonica discretione solita contrariis catholicae fidei obviare , nec permittere noviter dici quod patrum venerabilium authoritas omnino non censuit . you must not permit any thing to be newly said , which the authority of the venerable fathers did not think fit . if therefore the fathers did not say it was necessary to believe any other articles then what they put into their confessions of faith ; he that sayes otherwise now is not to be suffer'd . excellent therefore is the counsel of s. cyprian , as it happens when the pipes of an aquaeduct are broken or cut off , the water cannot run , but mend them and restore the water to it's course , and the whole city shall be refreshed from the fountains head : quod & nunc facere oportet dei sacerdotes , praecepta divina servantes , ut si in aliquo nutaverit & vacillaverit veritas , ad originem dominicam & evangelicam & apostolicam traditionem revertamur , & inde surgat actus nostri ratio , unde & ordo & origo surrexit . so must gods priests doe , keeping the divine commandements : if the truth be weakned or faile in any thing , let a recourse be made to the original , to the fountain of christ and his apostles , to what hath been delivered in the gospel ; that thither our faith may return from whence it did arise . from the simplicity , truth and ingenuity of this discourse it will plainly follow , that what was the faith at first , the same it is now and no other , sicut erat in principio &c. as it was in the beginning , so it is now , and so it shall be for ever . for to what purpose can it be advis'd that in all questions of faith or new springs of error we should returne to the fountains of our saviour and the first emanations of the apostles , but because no divine truth is warrantable but what they taught , no necessity is to be pretended but what they impos'd ? if it was their faith , it is and must be ours ; but ours it ought not to be , if it was not theirs . now concerning this , there are very material considerations . . whatsoever the apostles taught we must equally believe , if we equally know it : but yet all that they taught is not equally necessary to be taught ; but onely so much as upon the knowledge of which good life is superstructed and our hopes of heaven depend . whatsoever is in the scripture is alike true , but whatsoever is there is not alike necessary , nor alike useful , nor alike easy to be understood . but whatsoever by reading or hearing or any other instrument we come to learn to be the truth of god , that we must believe : because no man disbelieves any such thing , but he disownes god. but here the question is not what we must believe when we know it to be the word of god , for that is every thing ; but how much we are bound to know , what must be taught to all christians , how much their memory and their hearts must be charged withall . for the faith of a christian is not made up of every true proposition ; but of those things which are the foundation of our obedience to god in jesus christ , and the endearment of our duty , and the stabiliment of our hope . faith , hope , and charity , are the fundamentum , paries & tectum , the foundation , the walls and the roofe of our building : now this foundation is that necessary belief , without which nothing could subsist in our religion . . this foundation was by christ and his apostles laid sure , but at first it was made but of a just latitude and eveness with the intended building . it was a little enlarged and paraphras'd by the apostles and apostolical men in their dayes ; the faith of christians was the most easy and plain , the most simple and wise thing in the world : it was wholly an art of living well , and believing in god through jesus christ. and what seneca said of the wisdome of the old men in infant rome , is very true of the aborigenes in christianity , in the first spring of our religion ; antiqua sapientia nihil aliud quam facienda & vitanda praecepit : & tum longè meliores erant viri : postquam docti prodierunt , desunt boni . the ancient and primitive wisdome did onely command vertue , and prohibite vice ; and then men liv'd good lives : but when they became more learned they became less vertuous . simplex erat ex simplici causa valetudo : multos morbos multa fercula fecerunt . the old world eat a simple and a natural diet , and they had a simple and a natural religion : but when variety of dishes were set upon the table , variety of diseases entred together with them . now in what instance the simplicity of a christian was at first exercised we find in s. irenaeus . melius itaque est nihil omnino scientem quempiam , ne quidem unam causam cujuslibet eorum quae facta sunt , cur factum , & credere deo , & perseverare in ejus dilectione quae hominem vivificat , nec aliud inquirere ad scientiam nisi jesum christum filium dei qui pro nobis crucifixus est , quam per quaestionum subtilitates & multiloquium in impietatem cadere . it is therefore better for a man to know absolutely nothing of the causes of things why any thing was done , [ and to believe in god , and to persevere in his love that makes a man to live , and to inquire after no knowledg but to know jesus christ the son of god who was crucified for us ] then by subtile questions and multitude of words to fall into impiety . . if we observe the creeds or symbols of belief that are in the new testament , we shall find them very short . lord , i believe that thou art the son of god who was to come into the world . that was martha's creed . thou art christ the son of the living god. that was peters creed . we know and believe that thou art christ the son of the living god. that was the creed of all the apostles . this is life eternal , that they know thee the onely true god , and whom thou hast sent , jesus christ. that was the creed which our blessed lord himself propounded . and again , i am the resurrection and the life : he that believeth in me , yea though he were dead , yet shall he live , and he that liveth and believeth in me shall not die for ever . that was the catechisme that christ made for martha , and question'd her upon the article , believest thou this ? and this belief was the end of the gospel , and in sufficient perfect order to eternal life . for so s. john , these things are written , that ye might believe that jesus is the christ , the son of god , and that believing ye might have life through his name . for this i● the word of faith which we preach , namely , if you with the mouth confess jesus to be the lord , and believe in your heart that god raised him from the dead , you shall be saved . that 's the christians creed . for i have resolved to know nothing amongst you , but jesus christ and him crucified ; that in us ye may learn not to be wise above that which is written , that ye may not be puffed up one for another , one against another . that was s. paul's creed , and that which he recommends to the church of rome , to prevent factions and pride and schisme . the same course he takes with the corinthian church ; i make known unto you the gospel which i preached unto you , which ye have received , in which ye stand , and by which ye are sav'd , if ye hold what i deliver'd to you , &c. well ; what is that gospel by which they should be sav'd ? it was but this , that christ died for our sins , that he was buried , that he rose again the third day , &c. so that the summe is this , the gentiles creed or the creed in the natural law is that which s. paul sets down in the epistle to the hebrews , deum esse , & esse remuneratorem , that god is , and that god is a rewarder . adde to this the christian creed , that jesus is the lord , that he is the christ of god , that he died for our sins , that he rose again from the dead ; and there is no question but he that believes this heartily , and confesses it constantly , and lives accordingly , shall be saved : we cannot be deceived ; it is so plainly , so certainly affirm'd in scripture , that there is no place left for haesitation . for this is his praecept , that we believe in the name of his son jesus christ , and that we love one another . so s. john. this is his precept . true , and so there are many more : but why is this so signally remark'd , but because this is the fundamental precept , that upon which all the rest are superstructed ? that is the foundation of faith and manners , & he that keeps this commandement shall never perish , for other foundation can no man lay then this which is laid , which is jesus christ. but if any man shall build upon this foundation , gold , silver , pretious stones , wood , hay , stubble , every mans work shall be made manifest ; for that day shall declare it , because it is revealed in fire ; and every ones work the fire shall prove what it is . if any mans work which he hath superstructed shall remain , he shall receive a reward . but if any mans work shall be burned , he shall receive loss , yet himself shall be sav'd , but so as by fire . nothing more plain , then that the believing in jesus christ is that fundamental article upon which every other proposition is but a superstructure , but it self alone with a good life is sufficient to salvation . all other things are advantage or disadvantage according as they happen ; but salvation depends not upon them . for every spirit which confesseth jesus christ to have come in the flesh is of god , and whosoever shall confess that jesus is the son of god , god abideth in him , and he in god : and , every one that believeth that jesus is christ is born of god : and , who is he that overcometh the world , but he that believeth that jesus is the son of god ? in proportion to this measure of faith , the apostles preach'd the doctrine of faith . s. peters first sermon was , that jesus is christ , that he was crucified , and rose again from the dead : and they that believed this were presently baptized . his second sermon was the same ; and then also he baptized proselytes into that confession . and when the eunuch had confessed that jesus christ is the son of god , philip presently baptized him . and it is observable , that when the eunuch had desir'd baptisme , s. philip told him , he might if he did believe : and was , when he made that confession ; intimating that this is the christian faith , which is the foundation of all his hope , and the condition of his baptisme , and therefore sufficient for his salvation . for indeed that was the summe of all that philip preached ; for it is said of him , that he preached things concerning the kingdome of god , and the name of jesus christ. and this was the summe of all that s. paul preached in the synagogues and assemblies of the people , this he disputed for , this he prov'd laboriously ; that jesus is christ , that he is the son of god , that he did , that he ought to suffer , and rise again the third day : and this was all that new doctrine for which the athenians and other greeks wondred at him , and he seem'd to them to be a setter forth of strange gods , because he preached jesus and the resurrection . this was it into which the jaylor and all his house were baptized ; this is it which was propounded to him as the onely and sufficient means of salvation ; believe in the lord jesus , and thou shalt be saved and all thine house . this thing was illustrated sometimes with other glorious things still promoting the faith and honour of jesus , as that he ascended into heaven and shall be the judge of all the world . but this was the whole faith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things which concerned the kingdome of god , and the name of jesus christ , was the large circumference of the christian faith . that is , such articles which represent god to be our lord , and jesus christ to be his son , the saviour of the world , that he died for us , and rose again and was glorified and reigns over all the world , and shall be our judge , and in the resurrection shall give us according to our works ; that in his name onely we shall be saved , that is , by faith and obedience in him , by the mercies of god revealed to the world in jesus christ : this is all which the scripture calls necessary : this is that faith alone into which all the church was baptized : which faith , when it was made alive by charity , was and is the faith by which the just shall live . this excellent summary of faith we find also but with a very little paraphrase propounded as sufficient by s. polycarp in that excellent epistle of his to the philippians , which s. irenaeus so much commends , fidei vestrae firmitas à principio usque nunc permanet , & sanctificatur in domino jesu christo , this is the firmness of your faith from the beginning , which remains unto this day , and is sanctified in jesus christ. this s. ignatius calls plenam de christo cognitionem , a full knowledge concerning christ : then he reckons the generation of the son from god the father before all worlds , his being born of the virgin mary , his holy life , his working miracles , his preaching one god even the father , his passion and crucifixion , his death and resurrection , his ascension and sitting at the right hand of god , and that in the end of the world he shall rise again to judge the quick and the dead , and to give to every one according to their works . when he hath recited this , he addes , haec qui planè cognorit & crediderit , beatus est , he that plainly knowes these things and believes them , is blessed . and in another epistle , after the recitation of such another creed , he addes , he that believes these things , is blessed that ever he was born . justin martyr affirmes expressly , that if any man should even then live according to the law of moses ( i suppose he means the law of the ten commandements ) so that he believes in jesus christ crucified , and acknowledge him for the christ of god , to whom is given the judgment of all the world , he also shall possess the eternal kingdome . the same creed in more words but no more articles is recited by s. irenaeus in his second and third chapters of his first book , saying that the church throughout all the world being planted by the apostles to the ends of the earth , and by their disciples , hath received this faith . he of all the prelates that is most powerful in speech cannot say any thing else : for no man is above his master , and he that is weak in speaking cannot say less . for since the faith is one and the same , he that speaks much cannot say more , and he that speaks little must not say less . and afterwards speaking of some barbarous nations that had not the scriptures , yet having this faith , which he there shortly recites , beginning with belief in god the father , the maker of the world , and in jesus christ , repeating the usual articles of his being born of the virgin mary , his being the son of god , his reconciling god and man , his suffering under pontius pilate , his rising again and being received into glory , and his last judgment : he addes , hanc fidem qui sine literis crediderunt quantum ad sermonem nostrum barbari sunt , quantum autem ad sententiam & consuetudinem & conversationem propter fidem , sapientissimi sunt & placent deo , conversantes in omni justitia , castitate & sapientia , they who believe this faith are most wise in their sentence and custome and conversation through faith , and they please god , living in all justice , chastity and wisdome . here were almost two ages spent by this time , in which the most pestilent heresies that ever did trouble the church did arise , in which some of the questions were talk'd of and disputed , and which afterwards by the zeal of some that overvalued their own forms of speaking pass'd into a faction ; and yet in all this time , and during all that necessity , there was no more added to the christian creed , no more articles for the condemnation of any new heresy : whatsoever was against this was against the faith ; but any thing else they reprov'd if it were false , but did not put any more into their creed . and indeed they ought not . regula quidem fidei una omnino est , sola immobilis & irreformabilis , credendi scil in unum deum , &c. saith tertullian ; the rule of faith is altogether one , and immovable and unalterable . this law of faith remaining , other things may be inlarged according as the grace of god multiplies upon us . but for the faith it self here consign'd and summ'd up , the epistle of celestine to nestorius is very affirmative and clear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faith or creed delivered by the apostles requires neither addition nor defalcation . neque enim ulla extitit haeresis quae non hoc symbolo damnari potuit , there was never any heresie but this creed was sufficient for its condemnation , said the catechism of the archbishop of triers . this faith passing into all the world was preserved with great sacredness and great simplicity , no church varying from it at all : some indeed put some great things into it which were appendages to the former ; but the fullest and the most perfect were the creeds of jerusalem and rome , that is , the same which the greek and latine church use at this day . the first and the most simple forms were sufficient ; but these fuller forms being compiled by the apostles themselves or apostolical men , and that from the words of scripture , made no great alteration : the first were not too little , and these were not too much . the first was the thing it self , which was of a declar'd sufficiency ; but when the apostles were to frame an instrument of confession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of doctrine by way of art and method , they put in all that they directed by the holy spirit of god knew to contain the whole faith of a christian. now of this form so described , so delivered , so received , the fathers of the church affirm that it is intire and sufficient , and nothing is to be added to it . ergo & cunctis credentibus quae continentur in praefato symbolo salus animarum & vita perpetua bonis actibus praeparatur , said the author of the epistle to s. james attributed to s. clement , to all that believe those things contained in the foresaid symbol or creed , and doe good deeds , salvation of their souls and eternal life is prepared . and therefore this summary of faith was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , regula fidei , depositum , breve evangelium , the form or exemplar of doctrine , the canon , a description of sound words , the proportion or measure of faith , the milky way , or the introduction of novices , the elements of the beginning of the oracles of god , the repository of faith , the faith that was delivered to the saints , the rule of faith , that which was intrusted to the church , a short gospel . these and divers other appellatives of the creed were used by the ancient doctors , most of them taken out of scripture . for what the scriptures did affirm of the whole faith , that the fathers did apply to this creed , as believing it to contain all that was necessary . and as a grain of mustard-seed in little contains in it many branches , so also this faith in a few words involves all the knowledge [ the necessary knowledge ] of the old and new testament , saith s. cyril ; and therefore he calls this creed , traditionem sanctae & apostolicae fidei , the tradition of the holy and apostolick faith. cordis signaculum , & nostrae militiae sacramentum , so s. ambrose calls it , the seal of our heart , and the sacrament of our warfare . s. hierome yet more fully , the symbol of our faith and of our hope , which being delivered by the apostles is not written with paper and ink , but in the fleshy tables of our hearts , after the confession of the trinity and unity of the church . omne christiani dogmatis sacramentum carnis resurrectione concluditur ; the whole sacrament of the christian doctrine is concluded with the resurrection of the flesh to eternal life . norma futurae praedicationis ; so ruffinus calls it ; the rule of future preachings appointed by the apostles ; & hanc credentibus esse regulam dandam statuunt , they appoint this to be given as a rule to all believers : and again , this creed was the token by which he should be known who did preach christ truly according to the rules of the apostles ; the indication of their faith and unanimity . comprehensio fidei nostrae atque perfectio , so s. austin calls it . virtus est sacramenti , illuminatio animae , plenitudo credentium , the illumination of the soul , the fulness of believers , the comprehension and the perfection of our faith . by this the knot of infidelity is untied , by this the gate of life is opened , by this the glory of our confession is manifested . it is tessera & signaculum quo inter fideles perfidosque secernitur , said maximus taurinensis . basis quaedam , & fundamentum immotum & inconcussum per universum orbem jactum : so s. cyril of alexandria . it is a badge and cognisance to distinguish the faithful from the perfidious ; an immovable foundation laid for all the world ; a divine or celestial armour , that all the opinions of hereticks may be cut off with this sword alone ; so s. leo bishop of rome . i could adde very many more to this purpose ; who please to require more , may see enough in lucifer calaritanus l. . ad constantium , paulinus bishop of nola ep . . ad afrum , s. austin his book de symbolo ad catechumenos l. . c. . in ruffinus his excellent exposition of the creed , eucherius bishop of lions in his first homily upon the creed , petrus chrysologus in his homily , isidor of sivil l. . originum c. . and in his offices ecclesiastical l. . c. . de dominica palmarum , rabanus maurus l. . de instit . clericorum cap. . the oration of bernard zane in the first session of the council of lateran , in the discourse of the greeks at the council of florence , sess. . cassianus de incarnatione domini , eusebius gallieanus in his homilies on the creed published by gaigneus chancellor of paris , in venantius fortunatus his explication of it ; and he may if he please adde the two homilies which s. chrysostome made upon the creed , and the great catechetical oration of s. gregory nyssen . now to what purpose is all this ? the apostles compil'd this form of words , all churches received them , all catechumens were baptized into this faith , in the roman church they recited it publickly before their immersion , to this salvation was promised ; this was the sacrament of the christian faith , the fulness of believers ; the characteristick of christians , the sign of the orthodox , the sword of all heresies and their sufficient reproof , the unity of belief , sufficient , full , immovable , unalterable ; and it is that and that alone in which all the churches of the world doe at this day agree . it is true , that the church of god did explicate two of the articles of this creed , that of the second , and that of the third person of the holy trinity ; the one at nice , the other at constantinople ; one against arius , the other against macedonius ; they did explicate , i say , but they added no new matter but what they supposed contain'd in the apostolical creed . and indeed the thing was very well done , if it had not been made an ill example ; they had reason for what they did , and were so near the ages apostolical that the explication was more likely to be agreeable to the sermons apostolical : but afterwards the case was alter'd , and that example was made use of to explicate the same creed , till by explicating the old they have inserted new articles . but all the while , it is consented to on all hands , that this onely faith is sufficient . what can certainly follow from these infallible articles is as certainly true as the articles themselves , but yet not so to be imposed , because it is not certain that this or this explication is right , that this consequent is well deduc'd ; or if it be certain to you , it is not so to me ; and besides it is more an instrument of schism then of peace , it can divide more then it can instruct , and it is plainly a recession from the simplicity of the christian faith , by which simplicity both the learned and the ignorant are the more safe . turbam non intelligendi vivacitas , sed credendi simplicitas tutissimam facit : and when once we come to have the pure streams pass through the limbecks of humane wit , where interest , and fancy , and error , and ignorance , and passion are intermingled , nothing can be so certain , though some things may be as true ; and therefore here the church does rest , here she finds peace ; her faith is simple , easy and intelligible , free from temptation , and free from intrigues ; it is warranted by scripture , composed and delivered by the apostles , entertain'd by all the world : in these they doe agree , but in nothing else , but this and in their fountain , the plain words of scripture . for all the rest , it is abundant to all excellent purposes . it can instruct the wise , and furnish the guides of souls with treasures of knowledge , and imploy the tongues and pens of the learned ; it can cause us to wonder at the immensity of the divine wisdome , and the abyss of revelation : it is an excellent opportunity for the exercise of mutual charity in instructing and in forbearing one another , and of humility and patience and prayer to god to help our infirmities , and to enlighten us more and more in the knowledge of god. it is the great field of faith where she can enlarge her self ; but this is the house of faith where she dwels for ever in this world . so that for any other thing of the religion it is to be believed so farre as it does appear to be the word of god ; and by accidents and circumstances becomes of the family or retinue of faith : but it is not necessary to be believed for it self , unless it be for something else it is not necessary at all . a man may be saved without knowing any thing else , without hearing of any thing , without inquiring after any thing , without believing any thing else , provided that in this faith he live a good life . but because sometimes a man is by the interests of a good life requir'd to know more , to inquire after more , and to learn more , therefore upon the stock of obedience more may be necessary ; but not upon the account of faith . so that if some men doe not reade the scriptures , and study them , and search into the hidden things of god , they sin against justice or charity , but not against faith , if they retain all the articles of the apostles creed : and a man may be extremely to blame if he disbelieve many other things ; but it is because upon some evil account he disbelieves it , and so is guilty of that sin which is his evil principle , as of pride , ambition , lust , covetousness , idleness , fear or flattery ; but a man is not in any such case guilty of heresy . for heresy being directly opposed to faith , and faith being compleated in the articles of the christian creed , it cannot be heresy unless it be a contradicting of one of those articles in the words or in the sense , in the letter , or in the plain , visible , certain , and notorious explication of it . in the apostolical creed all the christian world is competently instructed : in these things there is no dispute ; and if they be simply believ'd as they are plainly deliver'd , it is the better . but in every thing else , every man according to his calling and abilities is to grow as much as he can in knowledge ; that is , in edifying and practical knowledge : but in all things of speculation , he that believes what he sees cause for , as well and as wisely , as heartily and as honestly as he can , may be deceived , but cannot be a heretick , nor hazard his salvation . salus ecclesiae non vertitur in istis . in simplicitate fides est , in fide justitia : nec deus nos ad beatam vitam per difficiles quaestiones vocat : in expedito & facili nobis est aeternitas , said s. hilary . faith is in simplicity , and righteousness in faith ; neither does god call us to eternal life by hard questions . eternity stands ready and easily prepar'd . for i consider , if any thing else were necessary to be believed unto salvation , this symbol could absolutely be of no use ; but if any thing be added to it and pretended also to be necessary , it cannot be entertained , unless they that adde it and impose it be infallible in their judgement , and competent in their authority : they must have authority equal to that of christ , and wisdome equal to that of the apostles . for the apostles in this summary of faith , declar'd all that was at that time necessary ; and if any man else makes a new necessity he must claim christs power , for he onely is our law-giver : and if any declares a new necessity , that is not sufficient , unless he can also make it so , for declaring it supposes it to be so already ; and if it was so at first , the apostles were to blame not to tell us of it ; and if it was not so at first , who made it so afterwards ? but it is infinitely necessary that for the matter of faith , necessary and sufficient faith , we rest here and goe not further . for if there can be any new necessities , then they may for ever increase , and the faith of a christian shall be like the moon , and no man can be sure that his faith shall not be reproved ; and there shall be innumerable questions about the authority of him that is to adde , of his skil , of his proceeding , of the particular article , of our own duty in inquiring , of our diligence , of our capacity , of the degrees of our care , of the competency of instruments , of chusing our side , of judging of questions : and he that cannot inquire diligently , and he that cannot judge wisely , and he that cannot discern spirits , and he that fears , and he that fears not shall all be in danger , and doubt , and scruple , and there shall be neither peace of minds nor churches , as we see at this day in the sad divisions of christendome ; and every man almost damnes all but his own sect ; and no man can tell who is in the right . men dispute well on both sides ; and just and good and wise men are oppos'd to one another ; and every man seems confident , but few men have reason ; and there is no rest , and there can be none , but in this simplicity of belief which the apostles recommended to all the world , and which all the world does still keep in despite of all their superinduc'd opinions and factions ; for they all retain this creed , and they all believe it to be the summary of faith. but the church of rome pretends to a power of appointing new articles of faith ; and for denying this , pope leo the th condemn'd luther in his bull added to the last council in lateran . for ad solam authoritatem summi pontificis pertinet nova editio symboli , a new edition of the creed belongs to the sole authority of the pope of rome . so aquinas : and almain most expresly , the popes of rome by defining many things which before lay hid , symbolum fidei augere consuevisse , are wont to enlarge the creed . for doctrina fidei admittit additionem in essentialibus , saith salmeron , the doctrine of faith admits addition even in essential things . and in consequence to these expressions , they did adde the article of the procession of the holy ghost from the son , in a synod at gentilli in france ; and twelve articles to the creed in the council of trent , with the preface and postscript of the athanasian creed , damning all that doe not equally believe the creed of trent as the creed of the apostles . what effect and impress the declaration of any article by the church hath or is to have upon the conscience shall be discoursed under the title of ecclesiastical lawes ; but that which is of present inquiry is , whether any thing can be of divine faith in one age that was not so in the age of the apostles : and concerning this it is that i say , that it is from the premisses evident that nothing can make any thing to be of divine faith but our bl. lord himself , who is therefore called the author and finisher of our faith ; he began it , and he made an end . the apostles themselves could not doe it , they were onely stewards and dispensers of the mysteries of god ; they did rightly divide the word of life , separating the necessary from that which was not so : so that their office in this particular was onely to declare what was necessary and what was not ; no man , and no society of men could doe this but themselves , for none but they could tell what value was to be set upon any proposition : they were to lay the foundation , and they did so , and they built wisely upon it ; but when they commanded that we should keep the foundation , they onely could tell us which was it , and they did so by their sermons , preaching the same doctrine to the simple and the crafty , and by immuring the necessary doctrine in a form of words , and consigning it to all the churches where they preach'd the gospel . for we see that all the world is not able to tell us how much is necessary , and how much is not , if they once goe beside the apostles creed : and yet it was infinitely necessary that at first this should be told , because there were so many false apostles , and every one pretended authority or illumination , and every one brought a new word and a new doctrine ; and the apostles did not onely foresee that there would be , but did live to see and feel the heresies and the false doctrines obtruded upon the church , and did profess it was necessary that such false doctrines should arise : and against all this that they should not provide an universal remedy , is at no hand credible , and yet there was none but the creed ; this all the church did make use of , and profess'd it to be that summary of faith which was a sufficient declaration of all necessary faith , and a competent reproof of all heresies that should arise . but then that after all this any one should obtrude new propositions , not deducible from the articles of the creed , not in the bowels of any article , neither actually express'd nor potentially included , and to impose these under pain of damnation , if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which s. paul said he had no power to doe , to have dominion or lordship over the faith , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lord it over gods heritage , which s. peter forbad any man to doe , i confess i doe not understand the words , nor yet saw or ever read any man that did . i conclude this with those excellent words of justinian which are in the code , part of the imperial law by which almost all the world was long governed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this right and irreprehensible faith ( speaking of the apostolick creed , part of which he there recites ) which the holy catholick and apostolical church of god does preach , can by no means receive any innovation or change . i conclude therefore this question ; in our inquiries of faith no mans conscience can be press'd with any authority but of christ enjoyning , and the apostles declaring what is necessary . i adde also , that the apostles have declar'd it in this form of words which they have often set down in their writings , and which they more largely described in their symbol of faith. for since , as sixtus senensis says , omnes orthodoxi patres affirmant symbolum ab ipsis apostolis conditum , that all the orthodox fathers affirm the creed to be made by the apostles , and they all say this is a sufficient rule of faith for all christians ; here we ought to rest our heads and our hearts , and not to intricate our faith by more questions . for as tertullian said well , haec regula à christo , ut probabitur , instituta nullas habet apud nos quaestiones nisi quas haereses inferunt , & quae haereticos faciunt ; hereticks make disputes , and disputes make hereticks , but faith makes none . for if upon the faith of this creed all the church of god went to heaven , all i mean that liv'd good lives , i am sure christ onely hath the keys of hell and heaven ; and no man can open or shut either , but according to his word and his law : so that to him that will make his way harder by putting more conditions to his salvation , and more articles to his creed , i may use the words of s. gregory nazianzen , tu quid salute majus quaeris ? gloriam nempe quae illic est & splendorem : mihi vero maximum est ut salver , & futura effugiam tormenta . tu per viam incedis minimè tritam & incessu difficilem : ego verò per regiam , & quae multos salvavit , what dost thou seek greater then salvation ? ( meaning by nice inquiries and disputes of articles beyond the simple and plain faith of the apostles creed ) it may be thou lookest for glory and splendor here . it is enough for me , yea the greatest thing in the world , that i be saved and escape the torments that shall be hereafter . thou goest a hard and an untroden path : i goe the kings high-way , and that in which many have been saved . rule xv. in the law of christ there is no precept that wholly ministers to the law of moses ; but for a time onely and less principally . this rule i received from s. irenaeus ; and they are his words as near as i could translate them . in lege christi non est ullum praeceptum veteri tantum legi inserviens , nisi ad horam & minus principaliter . for our blessed saviour descended like rain upon a fleece of wooll , and made no violent changes , but retain'd all the morality that he found amongst his countrymen ; he made use of their propositions , spake their proverbs , united their ejaculations into a collect of his own , for almost every word of the lords prayer was taken from the writings of the pious men of their nation ; he chang'd their rites into sacraments , their customes into mysteries , their washings he made our baptisme , their paschal supper he converted into the holy eucharist : and still because he would be understood by them , he retain'd the mosaick words when he deliver'd a christian precept ; for he knew his father would send his holy spirit to be an infallible interpreter ; and when the types of moses pass'd into the substance of christ , then the typical words also would be expounded in the senses of evangelical duties . for indeed it is not reasonable to suppose that our bl. saviour , who came to fulfil the law in his own person , and to abolish it in his disciples , to change the customes of moses , and to be an eternal law-giver in the instances of moral and essential natural rectitudes , would give a new commandement to confirm an old precept which himself intended to extinguish . no man puts a piece of new cloth to an old garment , nor a new injunction to an abrogated law ; that is , no wise master-builder holds up with one hand what he intends to pull down with both : it must therefore follow that whatever christ did preach and affirme and exhort , was , although express'd in the words of the law , yet wholly relative to the duty & signification of the gospel . for that which s. hilary said of all the words of scripture , is particularly true in the sense now deliver'd of the sermons of christ : sermo enim divinus secundum intelligentiae nostrae consuetudinem naturamque se temperat , communibus rerum vocabulis ad significationem doctrinae suae & institutionis aptatis . nobis n. non sibi loquitur : atque ideo nostris utitur in loquendo . god speaks to us and not to himself ; and therefore he uses words fitting to our understandings . by common and usual expressions and such as were understood he express'd precepts and mysteries which otherwise were not to be understood . thus when our bl. saviour delivers the precept of charity and forgiveness he uses this expression , when thou bringest thy gift unto the altar , and there remembrest that thou hast any thing against thy brother , leave thy gift at the altar , goe and be reconcil'd to thy brother , and then come and offer thy gift . if christ had said , when thou comest to the lords supper and hast any thing against thy brother , &c. he had not been understood : but because we know this is an eternal precept , part of a moral & eternal excellency , a duty of christianity and a portion of christs institution , and we know that christ pull'd down the jewish altars and the sacrifice of beasts by the sacrifice of his eternal priesthood , and we also are sufficiently instructed by what instruments and by what ministeries the memory of that is conserv'd and the benefits of it conveyed ; therefore we also are sure that by these words christ intended to command us to be at peace with our brother and with our enemy , when we come to offer prayers and to celebrate the memorial of his eternal sacrifice . so when our bl. saviour told the parable of dives and lazarus , and intended to represent unto his disciples that we are to expect salvation by the ordinary ministeries of the church , and not to expect it by the way of miracle and extraordinary dispensation ; he was pleas'd to say , they have moses and the prophets , let them hear them . this was all which could be said to them whose scriptures were compleated in the writings of moses and the prophets : but when our great master had by his h. spirit and by his apostles and disciples perfected another instrument of salvation and repository of divine truths , the proposition is to be inlarg'd to these . they have christ and his apostles , they have the gospels and epistles , let them hear them ; for if they will not hear and obey them speaking in the scriptures , neither will they be converted though one arise from the dead , and appear to them in the terrible dresses of affrightment . when christ whipp'd the buyers and sellers out of the temple , and urg'd the words of the prophet , my fathers house shall be called the house of prayer to all nations ; but ye have made it a den of theeves : although this was spoken to the jewes , and of their temple , yet christ who knew this temple was to be destroyed and not a stone left upon a stone , intended the piety of his commandement should last longer then the dying temple ; and therefore it is to be translated wholly to the christian sense . and although he would not have the temple prophan'd so long as it was standing and us'd for prayer and divine service , ad horam , as s. irenaeus his expression is ; even for an hour , taking care of that because it was a holy place : yet the sacredness and holy usage of the temple was less principally intended ; but principally christ regarded the christian oratories and separate places of devotion ; that where god by publick appointment and the lawes was to be worshipped , there the affairs of the world should not intrude by the interests of a private and a prophane spirit . rule xvi . the lawes of jesus christ are to be interpreted to the sense of a present obedience according to their subject matter . that which is true to day will be true to morrow ; and that which is in it's own nature good or necessary any day is good or necessary every day : and therefore there is no essential duty of the religion but is to be the work of every day . to confess gods glory , to be his subject , to love god , to be ready to doe him service , to live according to nature and to the gospel , to be chast , to be temperate , to be just , these are the imployment of all the periods of a christians life . for the moral law of the religion is nothing but the moral law of nature , ( as i have already proved * . ) naturaliter lex nostra est lex pietatis , justitiae , fidei , simplicitatis , charitatis , optimeque instituta , said cardan : and again , christiani jovem junctam habent cum sole , illiusque diem colunt dominicum : sol a. significat justitiam & veritatem ; christiana autem lex plus continet veritatis , & simpliciores reddit homines . the christian law is nothing else but a perfect institution of life and understanding , it makes men wise , and it makes them good ; it teaches wisdome , and it teaches justice ; it makes them wise and simple , that is , prudent and innocent , and there is no time of our life in which we are permitted to be otherwise . those who in the primitive church put off their baptisme till the time of their death , knew that baptisme was a profession of holiness , and an undertaking to keep the faith , and live according to the commandements of jesus christ ; and that as soon as ever they were baptized , that is as soon as ever they had made profession to be christs disciples , they were bound to keep all the lawes of christ : and therefore that they deferr'd their baptisme was so egregious a prevarication of their duty , that as in all reason it might ruine their hopes , so it proclaim'd their folly to all the world . for as soon as ever they were convinc'd in their understanding , they were oblig'd in their consciences . and although baptisme does publish the profession , and is like the forms and solemnities of law ; yet a man is bound to live the life of a christian , as soon as ever he believes the doctrine and commandements of christianity ; for indeed he is oblig'd as soon as he can use reason , or hear reason . the first things a man can learn are some parts of christianity ; not to hurt any one , to doe all that he can understand to be good ; that is , as soon as ever he begins to live like a rational creature , so soon he begins to live as christ commanded : and since baptisme ( as to this relation and intention of it ) is nothing else but the publication of our undertaking to doe that which in our very nature and by the first and universal lawes of god to mankind we are obliged , to refuse to be baptized , or to defer it , is nothing but a refusing or deferring to own our natural obligation , a denying or not accepting the duty of living according to the law of nature ; which deferring , as it must needs be the argument of an evil man , and an indication of unwillingness to live worthily , so it can serve really no prudent ends to which it can fallaciously pretend . for christianity being in its moral part nothing but the perfection of the natural law , binds no more upon us then god did by the very reason of our nature . by the natural law we are bound to live in holiness and righteousness all the daies of our life , and so we are by the christian law ; as appears in the song of zechary and in very many other places : and therefore although when some of our time is elapsed and lost in carelesness and folly , the goodness of god will admit us to second counsels , and the death of christ and his intercession will make them acceptable ; yet christianity obliges us to obedience as soon as the law of nature does , and we must profess to live according to christianity , as soon as we can live by the measures of the natural law , and that is even in the very infancy of our reason ; and therefore baptisme is not to be deferred longer : it may be sooner , because some little images of choice and reason , which must be conducted by the measures of nature , appear even in infancy ; but it must not be deferred longer ; there is no excuse for that , because there can be no reason for so doing , unless where there is a necessity , and it can be no otherwise . the effects of this consideration are these . . all the negative precepts of christs law are obligatory in all persons , and all periods , and all instances . nunquam licuit , nunquam licebit ; it was and is and ever will be unlawful to doe any action which god forbids to be done : and therefore to say i will be chast when i am old , i will be temperate when i am sick , i will be just when i am rich , i will be willing to restore when i die , is to measure eternity by time , and to number that which is not . in negatives there is neither number , nor weight , nor measure : and not to kill , not to blaspheme , not to commit adultery hath no time , and hath no proportion . . this is also true in the positive commandements of christ , in respect of the inward duty ; that is never to be deferred . the charity of almes , the devotion of prayer , piety to our parents , love of god , love of our neighbour , desires to doe justice ; these are not limited to times and opportunities . the habits of them and the dispositions to action , the readiness and the love must for ever be within ; because these are alwaies possible , and alwaies good , and alwaies necessary , and therefore cannot have accidental determinations from without , being workes of the inward man , they depend onely upon the grace of god and the will of man ; and that never fails , if this does not , and therefore are alwayes possible unless we will not ; but they are alwayes necessary , whether we will or no. . the external actions of duty are determinable from without , and by things which are not in our power , and by things which will not happen alwaies and in some instances , by our own will and meer choice . thus a man is bound actually to restore but in certain circumstances ; but to be ready and to love to doe it , he is alwayes bound . to say our prayers is limited by time and place , by occasions and emergent necessities , by use and custome , by lawes and examples : but to depend upon god , to expect all good from him , to glorify him , to worship him with all our heart , is not limited , but may be done in all the actions of our life , by actual application , or habitual intention , by secret purpose , or by open profession , by obedience and by love , or by the voice and hand . for to pray continually ] which is the precept of our bl. saviour , is obligatory in the very letter , in proportion to the natural possibilities and measure of a man ; that is , in all our actions we must glorify god , which is one of the parts of prayer , and we must endear his blessing , which is the other . but to kneel , or to speak , or actually to think a prayer , being the body of this duty and determinable by something from without , receives it's limit [ according to the subject matter ] that is , when we are commanded , and when we have need , and when we can , and in the proper season of it . this rule is also otherwise explicated by distinguishing the affirmative precepts of christ , into universal and particular . particular precepts are to be acted onely in their proper determinations , in special times , and pertinent occasions , because they are always relative to time and place , or person ; they have a limited effect , and are but parts of a good life , and therefore cannot alone work out our salvation , but must give allowance of time and action to others , of the like particular and limited nature and effect . but this is otherwise in the universal and diffusive , or transcendent precepts of the religion , though they be affirmative . he that shall say , that because to love god is an affirmative precept , that it is onely obligatory in certain accidents , and times , and cases , and that therefore we are not always bound to love god , by the impiety of his conclusion reproves the folly of his proposition . neither is it sufficient to say that we are indeed always bound to the habitual love of god , but not always to the actual ; not always to doe an act of the love of god. for the love of god does not consist onely in the fancy or the passionate part , neither is it to be measured by the issues of any one faculty : and though we are not bound to the exercise of an act of passion , or intuition , or melting affection , that is , we are not always tied to a limited , particular , single effect of one grace , in all times ; yet we are bound to doe an act of love to god , when we are bound to doe any act at all ; for all our religion , and all our obedience , and all our conversation is wholly to be conducted by the love of god : and although to love god be an affirmative commandement , yet because it is a transcendent , or universal precept , and includes in it all those precepts , which by binding at several times , fill up all our time , and every of them being an act of obedience , is consequently an act and instance of our love to god , it follows , that there is no time in which we are not bound to love god ; and to exercise acts of this grace does not depend upon times and circumstances . upon the accounts of this rule it is very opportune , and certainly very useful , to inquire concerning the duty of repentance ; for upon this article the whole question of late or death-bed repentance will depend , and consequently the eternal felicity or infelicity of mankinde : and therefore i have reason to reckon this to be the greatest case of conscience in the whole world ; and it will appear so both in the event of the discourse , and in the event of things . question . at what time precisely is every sinner bound to repent of his sins , so that if he does not repent at that time , he commits a new sin ? to this question of at what time ] the church of rome answers , at what time soever ] for repentance is as the precept of baptism and prayers . neither this day nor to morrow precisely is it necessary to be baptized , but sometime or other ; and if we pray half an hour hence , it is as much obedience as if we fall upon our knees at the instant of the proclamation . adde to this , that since repentance ( besides that it is an affirmative commandement ) is also a punitive duty , it is generally agreed upon neminem in conscientia donec condemnetur ad poenam exolvendam teneri , no man is bound to undergoe his punishment , till the instant that the law determines him : and therefore when he is requir'd , when the day of humiliation comes , when there is danger that if it be not now done , it will not be done at all , then let the sinner look to it , then he must repent , it cannot be any longer put off . this is the doctrine of the roman schools , and of some others , which they have pursued to dangerous and horrid propositions . scotus and his scholars say a man is bound to repent upon holidays , as upon christmass , whitsontide , or at easter to be sure . but sotus and medina very confidently reprove this proposition as too severe , for this reason ; because the church having appointed many holidays , yet when she explicates the doctrine of repentance , she did suppose it to be sufficient to compel the sinner to repent once by the year : and although the end why the festivals are ordain'd is the inward sanctification of the soul , haec tamen non est id quod per praeceptum de observatione festorum injungitur , this is not it which was enjoyn'd by the precept concerning festivals , saith reginaldus . for the church ( saith he ) commanded onely the means to this interiour holiness ; so that if you doe the outward work , it matters not ( as to the precept of the church ) whether that end be acquired or no : you disobey the church if you doe not hear mass ; but though you be never the better , so you doe but hear mass , she does not finde her self griev'd . by the way , it is observable that scotus and the more severe part of them , which affirm a man to be bound to repent on every holiday , doe not intend to say that by the law of god men are so bound , but by the law of the church onely . medina and the looser part deny the church to have determin'd this affirmative and indefinite commandement of repentance to so much severity . but as to the law of god , they all pronounce a man to be free to repent once for all ; once he must , but when that once shall be god hath not set down : and since god left it at the greatest liberty , they doe not believe that the church is so severe as some pretend , neither doe they think it fit she should ; but if they never repent till the article of death , they prevaricate no command of god. for [ vera , atque adeo , ut expressit navarrus in enchir. cap. . n. . omnium communis sententia est , tempus in quo peccator conteri tenetur ( intellige per se , seu vi specialis praecepti de contritione à deo dati ) esse imminentem articulum mortis naturalis , vel violentae ] so reginaldus . the true and common opinion of all men is , that the time in which a sinner is bound to have contrition for his sins ( meaning in respect of any divine commandement ) is the article of imminent death , whether natural or violent . and in the mean time [ there is no precept commanding that a sinner should not persevere in enmity against god : there is no negative precept forbidding such a perseverance . nay worse , if worse be possible , [ even to resolve to deferre our repentance [ velle poenitentiam differre , nolléque nisi ad aliquod tempus poenitere ] and to refuse to repent till such a day , is but a very little sin ( saith sotus ; ) it is none at all ( saith medina ) it is neither an act of impenitence , nor at all unlawful . these are sad stories to be told and maintained by christian families , but therefore the more carefully to be look'd to , because it is concerning the summe of affairs , and an error here is worse then an over-sight in a day of battel : for repentance being the remedy for all the evils of our soul , if the remedy be ordered so as that it come too late , or deferr'd till the disease increase to an intolerable and an incurable evil , the state of our soul must needs be without remedy ; and that in our philosophy is equivalent to desperation . but before i reprove these horrid doctrines , which so intirely and without dispute prevail in some churches , i am to say two things . . if god hath left the time of our repentance and return so wholly without care and provision , though by the doctrine of some romane doctors the church hath been more careful of it and more severe then god himself , yet neither the care of the church , nor the ordinary provisions and arrests made by god can ever be sufficient to cause men to live well in any tolerable degree . for if god binds you onely to repent in the day of your death , or if he to hasten it will affright you with a popular judgement upon the neighbourhood , all those that escape the sickness , and all that have but little or no reason to fear it , and all those that can flie from it shall not repent , and indeed shall not be tied to it . and if we consider the event and impressions usually made upon our cities and villages by any popular judgement , we shall finde so very many to be unconcerned , that if this be the time of repentance , the duty will upon this account goe but slowly forward : very many shall have no need to doe it ; and none will doe it but they that have : and if the fear of imminent death be the onely period , we may easily perceive what ill provisions are made for repentance , when even dying men will hardly believe that they shall die yet , but hope for life , till their hopes and powers of working expire together . but then because it is pretended that the church hath made better provisions , and tied all men to communicate at easter , and consequently to repent by way of preparation to the holy communion ; i consider that the church can onely tie them to the outward signification of repentance , as confession , and the appendages of that entercourse ; and if they omit the inward and more spiritual and essential part of this great duty , they may for this sin as well as for all the other repent in the day of death , and that is sufficient for the performance of the divine commandement . and since the church requires no more but a periodical and a ritual repentance , the repentance of a christian will be like the persian feast , which they call'd vitiorum interitum , the destruction of impiety ; upon the anniversary of which feast they kill'd all the venemous creatures they could finde , but they let them alone to swarm till that day came again : and that is the event of these ritual and anniversary repentances ; at a set time there is a declamation made against sin , and some significations of the evil of it express'd , but when the solemnity is over , it returns in all the material instances ; and there is no help for it in this doctrine , nor in the customes and usages of those churches that entertain it . so that this doctrine must be acknowledged as a destroyer of good life : and though i know no artifices of escape from this , that are made use of , yet if there were , we are not to consider what is talk'd amongst schoolmen to excuse the objection and to maintain the faction , but what is really and materially the event of it , as it is every day observed in the manners of men . the other thing which i was to say is this , that this doctrine of the roman schools , which is the common sentence of them all , cannot be directly confuted , unless we fall upon this proposition [ that a man is positively and directly bound to repent of his sin as soon as ever he hath committed it . ] for if there be not something in the nature of sin that must not be retain'd at all ; if there be not much in the anger of god that must not be endur'd at all ; if there be not obligations to the service of god that must not be put off at all ; if there be not great regards concerning the love of god without which we must not live at all ; and lastly , if there be not infinite dangers in our life , and that every putting our repentance off exposes it to the inexcusable danger of never having it done at all ; then it must follow that repentance obliges no otherwise then alms , or saying our prayers , it is to be done in its proper season : and the consequent of that will be , that so it be done at all , we are safe enough if it be done at any time ; and if you can deferre it till to morrow , you may also put it off till the next day , and so until you die . * and there is no avoiding it , as is evident to all rational and considering persons : for to morrow and to day are both alike as to the affirmative command ; and by gods law we are not bound to it till the day of our death , if we be not bound to it every day . we must therefore chuse our proposition . does god give us leave , if we have sinn'd , to dwell in it , to forget our danger , to neglect the wound that putrifies ? is he pleased that we for whom he hath given his son , we whom he hath adopted into his family and made members of christ , we to whom he perpetually gives his grace , whom he invites by his promises , and calls by his preachers every day , and affrights by his threatnings every hour , and incites by his spirit , and makes restless by the daily emotions of an unquiet conscience ; that we whom he every day obliges , and no day neglects to doe something towards our amendment and salvation ; is he ( i say ) pleased that we should in despight or contempt of all this abide in his displeasure , and dwell in that state of evil things , that if on any hour of so many days and weeks and moneths and years we chance to die , we die again and die for ever ? is this likely ? does god so little value the services of our life , the vigor of our youth , the wisdome of our age , the activity of our health , the imployment of our faculties , the excellency of our dwelling with him ? does he so little estimate the growth in grace , and the repetition of holy acts , the strength of our habits , and the firmness of our love , that he will be satisfied with an accidental repentance , a repentance that comes by chance , and is certain in nothing but that it certainly comes too late ? but if we may not deferre our repentance to the last , then we must not deferre it at all , we must not put it off one day : for if one , then twenty , if twenty , then twenty thousand ; there is no reason against one , but what is against all : but if we may not stay a thousand days , then not one hour ; and that is the thing i shall now contend for . . i remember an odde argument used by reginaldus * to prove that a man is not bound to be contrite for his sins as soon as he remembers them ; because ( says he ) if he were , then it were but ill provided by god and the church that preachers should call upon men to confess their sins , to be sorrowful for them , and utterly to leave them : for there is no question but such discourses will often remind us of our sins ; and if we were then tied to repent , and did sin by not repenting , then such preachings would be the occasion of many sins , and the law would be an intolerable commandement , and christs yoke not to be endured ; because men doe not finde it so easy to repent upon every notice : so he . but this consideration turn'd with the right end forwards is an excellent argument to enforce the duty which i am now pressing of , a present actual repentance . for does god send preachers who every day call upon us to repent , and does not god intend we should repent on that day he calls to doe it ? doe the prophets and preachers of righteousness bid us repent next year ? have they commission to say , it were well and convenient if you would repent to day ; but you doe not sin if you stay till next year , or till you are old , or till you die ? to what purpose then doe they preach ? does not god require our obedience ? doe we not sin if the preachers say well and right , and we doe it not ? is there any one minute , any one day in which we may innocently stay from the service of god ? let us think of that . every day on which a sinner deferres his repentance , on that day he refuses to be gods servant : and if god does command his service every day , then he every day sins on which he refuses . for unless god gives him leave to stay away , his very staying away is as much a sin as his going away , that is , his not repenting is a new sin . and if by way of objection it be inquir'd , by what measures or rules of multiplication shall such sins be numbred ? whether by every day , and why not by every night , or why not by every hour , or every half hour ? i answer , that the question is captious and of no real use , but to serve instead of a temptation . but the answer is this ; . that the sin of not repenting increases by intension of degrees , as the perpetuity of an act of hatred against god. he that continues a whole day in such actual hostility and defiance increases his sin perpetually , not by the measures of wine and oile , or the strokes of the clock , but by spiritual and intentional measures ; he still more and more provokes god , and in the eternal scrutiny god will fit him with numbers and measures of a proportionable judgement . . the sin of not repenting is also multiplied by extension ; for every time a man does positively refuse to repent , every time a man is call'd upon or thinks of his duty and will not doe it , every such negative is a new sin , and a multiplication of his scores : and it may happen that every day that may become twenty sins , and in a short time rise to an intolerable height . . he that remembers he hath committed a sin , either remembers it with joy or with displeasure . if with displeasure , it is an act of repentance ; if with joy , it is a new sin ; or if it be with neither , the man does not consider at all . but if it abides there , the sin will be apt to repeat its own pleasures to the memory , to act them in the fancy , and so endear them to the heart : and it is certain that all active considerations declare on one side or other , either for the sin or against it ; and the devil is not so backward at tempting , and the pleasure of the sin is not so unactive , but if ever it be thought upon without sorrow , it cannot easily be thought upon without some actual or potential delight : and therefore he that repents not , does sin anew . he that hath stoln is bound presently to restore if he can , and when it is in our hand it must also be in our heart to restore , and the evil must not be suffered so much as for an hour to dwell upon the injur'd person : so it is in the restitution of our hearts and our affections to god ; there is an injustice done to god all the way by our detaining of his rights , the injury is upon him , he complains that we will not come in , and is delighted if we come speedily . restitution therefore must be made presently ; and for the satisfaction and amends for the wrong besides , god may longer expect , even till the day of its proper period . . does not god every day send something of his grace upon us ? does he not always knock at the door of our hearts , as long as the day of salvation lasts ? does not he send his spirit to invite , his arguments to perswade , and his mercies to endear us ? would he have any thing of this lost ? is it not a sin once to resist the holy spirit ? and he that remembers his sin , and knows it is an offence against god , and yet does not repent at that thought and that knowledge , does not he resist the holy spirit of god , so moving , so acting , so insinuating ? is not every good sermon a part of the grace of god ? qui monet , quasi adjuvat , says the comedy , he that counsels you , helps you : and can it be imagined that he that resists the grace of god twenty years is not a greater villain then he that stood against it but twenty moneths , and so on to twenty days , and twenty hours ? peccatorem tanto sequitur districtior sententia quantò peccanti ei magna est patientia prorogata : & divina severitas eò iniquum acriùs punit , quò diutiùs pertulit , saith s. gregory . the longer god hath expected our repentance , the more angry he is if we doe not repent ; now gods anger would not increase if our sin did not . but i consider , must not a man repent of his resisting gods grace , of his refusing to hear , of his not attending , of his neglecting the means of salvation ? and why all this , but that every delay is a quenching of the light of gods spirit , and every such quenching cannot be innocent ? and what can be expounded to be a contempt of god , if this be not ; that when god by his preventing , his exciting , his encouraging , his assisting grace invites us to repentance , we nevertheless refuse to mourn for our sins and to repent ? * this is the very argument which the spirit of god himself uses , and therefore is not capable of reproof or confutation . because i have called and ye refused , i have stretched out my hand and no man regarded : but ye have set at nought all my counsel , and would none of my reproof ; i will also laugh at your calamity , and mock when your fear cometh . is not therefore every call to be regarded ? and consequently is not every refusing criminal ? and does not god call every day ? put these things together , and the natural consequent of them is this , that he who sins & does not repent speedily , does at least sin twice , and every day of delay is a further provocation of the wrath of god. to this purpose are those excellent words of s. paul , despisest thou the riches of his goodness and forbearance and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? that is , every action of gods loving-kindness and forbearance of thee is an argument for , and an exhortation to repentance ; and the not making use of it is called by the apostle , a despising of his goodness ; and the not repenting is on every day of delay a treasuring up of wrath : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men waxe old and grow gray in their iniquity , while they think every day too short for their sin , and too soon for their repentance . but ( if i may have leave to complain ) it is a sad thing to see a man who is well instructed in religion , able to give counsel to others , wise enough to conduct the affairs of his family , sober in his resolution concerning the things of this world , to see such a person come to church every festival , and hear the perpetual sermons of the gospel , the clamors of gods holy spirit , the continual noise of aarons bells ringing in his ears , a man that knows the danger of a sinner if he dies without pardon , that the wrath of god cannot be endured , and yet that without a timely and sufficient repentance it cannot be avoided ; to see such a man day after day sin against god , enter into all temptations , and fall under every one , and never think of his repentance , but unalterably resolve to venture for it , and for the acceptance of it at the last : for it is a venture whether he shall repent ; and if he does , it is yet a greater venture whether that repentance shall be accepted , because without all peradventure in that case it can never be perfected . but the evil of this will further appear in the next argument . . he that does not repent presently , as soon as he remembers and considers that he hath sinn'd , does certainly sin in that very procrastination , because he certainly exposes himself to a certain and unavoidable danger of committing other and new sins . and therefore i cannot but wonder at the assertors of the opposite doctrine , who observe this danger , and signify it publickly , and yet condemn such persons of imprudence onely but not of sin . the words of reginaldus , and according to the sense of navarre , are these , ad quod tamen tempus poenitentiam differre esse salutem animae in magnum discrimen adducere patet per illud quod ex d. augustino refertur in cap siquis : & cap. finali de poeniten . dist . . dubiam esse salutem illorum quos non ante sed post aegritudinem poenitet . ratio verò esse potest quod in eo cernatur interpretativus contemptus dei , qui saepius per gratias praevenientes illos excitat ac movet ad resipiscentiam , agendamque poenitentiam , conterendumve de suis peccatis : nihilominus non curant atque negligunt . he that defers his repentance brings his soul into manifest and great danger , according to the doctrine of s. austin ; for it is an interpretative contempt of god , who often excites them by his preventing graces to repent and to dee penance , and to be contrite for their sins , but they neglect it and care not . now since thus much is observ'd and acknowledged , it is a strange violence to reason and to religion that it should not also be confessed to be the design and intention of god , he will and pleasure , the purpose of his grace and the oeconomy of heaven , the work of his spirit and the meaning and interpretation of his commandement , that we should repent presently . for when the question is concerning the sense and limit of an indefinite commandement , what can be a better commentary to the law then the actions of god himself ? for he understands his own meaning best , and certainly by these things he hath very competently and sufficiently declar'd it . if it be objected that these actions of the divine grace are not sufficient to declare it to be a sin not to doe it , whenever the grace of god prompts us to repent , because we find that the spirit of god does use rare arts to invite us forward to such degrees of perfection and excellency , to which whoever arrives shall be greatly rewarded , but if a man falls short , he does not sin ; i reply , that the case is not the same in the matter of counsel , and in the matter of a commandement : for when the question is concerning the sense and signification , the definition and limit of that which is acknowledg'd to be a commandement , the actions of the divine grace signifying gods pleasure and meaning , doe wholly relate to the commandement ; when the thing is onely matter of counsel , then the actions of the divine grace relate to that , and are to be expounded accordingly . but thus they are alike ; that as god by his arguments and inducements , his assistances and aides declares that to doe the thing he counsels would be very pleasing to him ; so they declare that what he commands is to be done , that he intends the commandement then to bind , that whenever the one is good , the other is necessary . but his pleasure which he signifies concerning a counsel , does not mean like his pleasure concerning a commandement ; but every thing according to the nature of the subject matter : for god having left the one under choice , and bound the other by a law , whatever signification of the mind of god comes after this must be relative to what he hath before established , and does not now alter , but onely expound now what his meaning was before . since therefore the question here is to what precise time we are oblig'd in the precept of repentance , nothing is more reasonable then to conclude , that then god intended we should keep the precept , when he enables us , and exhorts and calls upon us to doe it , which because he by his grace and holy spirit does every day , this declaration of god is the best commentary upon his commandement . but to return to the first purpose of this argument . he that knowes he hath sinn'd , and will not kill it by repentance , leaves the affections to sin remaining ; an aptness to be tempted , a relation to the devil , a captivity to lust , and an impotency under his passion . for if sin be a cursed serpent , if it leaves any venome upon the spirit of the man , if by committing sin we are more apt to commit it still , he that hath sinn'd , and when he remembers it does not repent , keeps himself in the dispositions to sin , he dwells in the temptation and the neighbourhood : and because every thing that invites and directly tends to sin is symbolical and of the same nature , the retaining of that very aptness by not repenting the old , must needs be a progression and going on in sin , and therefore a new sin by interpretation . and if we consider but the sad circumstances of those persons who wax old in carelesness and contempt of duty , how dead their spirit is , how every day they grow more unwilling to repent , how habitual their perswasions are in the behalf of sin , how accidentally hard they grow , and by perceiving so long an impunity , and that things remain as they were . years agoe , and that though they sinn'd then , yet they are well still , and all the affrightments of the preachers sermons are but loud noises and harmless thunder , they grow confident and still more careless ; we shall find that their spirit is in declension , and is continually , and still further distant from the friendship of god. so sometimes we see a healthful body by the disorders of one intemperate meeting fallen into the beginnings of a sickness . the man it may be does so no more ; but feeling his sickness tolerable , and under the command of reason , he refuses to take physick , and to throw out the evil principle which begins to ferment in the disordered body : but nature being disturbed and lessened in her proper vigor , goes on in her usual methods as well as she can ; she goes forward , but she carries a load , which in a long progression growes intolerable , not by it's own weight , but by the diminution of natures strengths . but when the evil is grown great , the physitian is call'd for ; who espying the evil state of things is forc'd to reply , it is now very late , for nature is weak and the disease is strong . i shall doe what art can minister , but i fear that nature is incapable of relief . so it is in the soul ; the very deferring of taking physick is an increasing of the disease . for every sin is ulcus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is an ulcer and drawes all the humors thither for it's increase and nourishment : and that which is sore will swell , and all the waters will run to the hole in the bank , and every finger to the wound that smarts , and every eye to the thing we fear : and therefore it hath been observ'd by the wise guides of souls , that those persons who defer their repentance to their old age , their repentance comes off the harder , their penitential actions are the worse , their zeal colder , their care more indifferent , their religion less , their fears are trifling , their love starke and cold , their confessions formal and imperfect , every thing amiss , nothing right : but no repentance can be that which god intends , unless it begins betimes . vidi ego quod fuerat primò sanabile vulnus dilatum longae damna tulisse morae . any one disease if let alone , though there be no new sickness supervening , growes mortal by meer delay , and incurable for want of timely remedy . . let us consider upon what account any man can defer his repentance and yet be innocent . it must either be because he loves his sin , or because he loves not god ; because he either despises the divine justice , or presumes upon his mercy ; because he hath evil principles , or because he will not obey those which are good . it is positive impenitence , or it is privative ; it is hardness of heart , or it is effeminacy of life ; it is want of fear , or want of love : and whatsoever can come from any of these causes or beginnings can never be innocent . and therefore s. ambrose his question was a good caution and a severe reproof . quid enim est quod differas ? an ut plura peccata committas ? why doe you defer your repentance ? is it because you would commit more sins ? that 's most likely . sed quia delectat veneris decerpere fructus , dicimus assiduè , cras quoque fiet idem . interea tacitae serpunt in viscera flammae , et mala radices altiùs arbor agit . he that sayes he will not repent of his lust to day , sayes in effect that he means to act it again to morrow ; for why else should he put his repentance farther off ? quid juvat in longum causas producere morbi ? cur dubium expectat cras hodierna salus ? if you really intend your cure , it is better to begin today then to morrow : and why should any man desire to be sick one day longer ? whatever can be in it , it is a disease and a very sickness of it self . there can be no good excuse pretended for it . for if carelesness , if the neglect of holy things can ruine us ( as certainly a man may die with hunger as surely as by gulttony , by not eating at all as well as by eating too much , by omission as well as by commission ) it will follow that the not repenting is fatal and damnable , because every delay is a not-repenting till that delay be gone . . the scripture does every where call upon us for a speedy repentance . for god that commands us to pray every day , consequently commands us to repent every day . this argument ought to prevail even upon the adversaries account : for navarre confesses , extra tempus articuli mortis dantur casus in quibus peccator conteri tenetur per aliud , sive ex vi alicujus praecepti quod peccator ipse transgreditur , aliquid agens non contritus . when there is any distinct precept obliging to a duty which cannot be done by him that is not penitent , he that directly obliges to that other duty , does indirectly and consequently at that very time oblige to repentance . thus when the church obliges a priest to consecrate and to communicate , because he who does so without repentance commits a deadly sin , the church accidentally ties him at that time to repent . from these premisses i assume , that since god obliges us every day to pray , he also obliges us to doe that without which we cannot pray as god intends we should ▪ that is , to throw away all our affection to sin , to repent of it and to forsake it . for the prayer of a wicked man is an abomination to the lord , said solomon ; and we know that god heareth not sinners , said he in the gospel , that is , those who having sinn'd have not yet repented , — infelix infelicior ut sit , being unhappy in their hasty sin , but more unhappy in their slow repentance : but it is the prayer of the repenting man which god will hear ; & therefore our blessed saviour commanding us to pray and teaching us how , enjoynes us that we every day pray for the forgiveness of our trespasses ; as for our daily bread , so for our daily pardon : panem nostrum da nobis hodie , give us this day our proportion of bread ; and therefore also this day give us pardon ; for we must return to day : hodie for bread , and hodie for forgiveness and amendment . so the psalmist , and so the apostle in his words , to day hear his voice and harden not your hearts ; not onely expressly commanding us not to defer our repentance one day , but plainly enough affirming that every such delay is an act of hardness of heart and obduration , and therefore a new sin superadded to the old . for although in nature and logick time consignifies , that is , it does the work of accidents and appendages and circumstances , yet in theology it signifies and effects too ; time may signify a substantial duty , and effect a material pardon : but of all the parts of time we are principally concern'd in the present . but it is remarkable , that though [ hodie , to day ] signifies the present time , yet the repentance which began yesterday , which took an earlier hodie , is better then that which begins to day : but that which staies till to morrow is the worst of all . ille sapit quisquis , posthume , vixit heri . for heri and hodie , yesterday and to day , signifies eternity : so it is said of christ , yesterday and to day , the same for ever . but hodie and cras , to day and to morrow , signifies but a little while . to day and to morrow i work , said christ , that is , i work a little while ; and the third day , that is , very shortly or quickly , i shall make an end . that repentance is likely to prevail to a happy eternity which was yesterday and to day , but if it be deferred till tomorrow , it begins late and will not last so long . * to this purpose excellent are those words of ben-sirach , make no tarrying to turn unto the lord , and put not off from day to day : for suddenly shall the wrath of the lord come forth , and in thy security thou shalt be destroyed . meaning that every day of thy life may be the day of thy death , therefore take heed , and defer not untill death to be justified , for god oftentimes smites sinners in their confidence ; he strikes them in their security , in their very delay they are surpris'd , in their procrastination they shall loose their hopes , and the benefit and usefulness of to morrow . for what is vain man that he should resolve not to repent till easter ? it may be at that very time he so resolves there is an impostume in his head or breast , or there is a popular disease abroad that kills in three daies , or to morrows dinner shall cause a surfeit , or that nights drinking shall inflame his blood into a feaver , or he is to ride a journey the next day and he shall fall from his horse and die , or a tile in the street shall dash his brains out ; and no man can reckon all the possibilities of his dying suddenly , nor the probabilities that his life will end very quickly . this question therefore may be determin'd without the intrigues of disputation . let a man but believe that he is mortal , let him but confess himself to be a man , and subject to chance , and there is no more requir'd of him in this article , but the consequence of that confession . nemo deo credens non se sub verbis ejus corrigit nisi qui diu se putat esse victurum , saith s. austin , whosoever believes in god will presently amend his life at the command of god , unless he thinks he shall live long . but what if a man should live long ? is it so intolerable a thing to live vertuously when we are to live long , that the hopes of life shall serve to no other end but that sin may be continued and repeated , and repentance may be delayed ? that 's the worst conclusion in the world from such premisses . but however , he that considers that so many men and women die young , will have but little reason to conclude to so evil and dangerous purposes from so weak and contingent principles . when theramenes came out from his friends house the roof and walls immediately fell down . the athenians espying the circumstances of that safety , flock'd about him , congratulated his escape , and cried him up as a man dear unto the gods for his so strange deliverance from the ruine . but he wisely answer'd , nescitis , viri , ad quae tempora & pericula jupiter me servare voluerit , ye know not , o athenians , to what evils i am reserved . he said true , for he that had escap'd the fall of a house in athens , was in a little while condemn'd by the ephori of sparta to drink the cold and deadly hemlock ; he pass'd but from one opportunity of death unto another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . no man can tell whether he shall live till to morrow : and to put off our repentance when it may be there is at the very instant the earnest of death in thy heart or bowels , a stone ready form'd , hardned and ripe in the kidneies , and will before to morrow morning drop into the bladder , mors latet in mediis abdita visceribus , death is already plac'd in the stomach , or is gone into the belly , then , that is , in any case to defer repentance , is a great folly and a great uncharitableness , and a contempt of all the divine revelations concerning heaven and hell . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all things in the world doe not trust to time . — obrepit non intellecta senectus ; nec revocare potes qui periere dies . in time there is nothing certain , but that a great part of our life slips away without observation , and that which is gone shall never come again ? these things although they are dress'd like the arguments of orators , yet they doe materially and logically conclude , that if to be uncharitable be a sin , he that defers his repentance in so uncertain a life and so certaintly approaching death , must needs be a very great sinner upon that account , because he does not love himself , and therefore loves no body , but abides without charity . but our bl. saviour hath drawn this caution into a direct precept , agree with thine adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickly : the hope of eternity which now is in thy hand may else be lost for ever , and drop through thy fingers before to morrow morning . quanto miser in periculo versaberis , quamque inopinati rerum casus te abripient ! miserable man , thou art in extreme danger , and unlook'd for accidents may end thy talkings of repentance and make it impossible for ever . a man is subject to infinite numbers of chances ; and therefore that we may not rely upon the future or make delayes , let us make use of this argument , whatsoever comes by chance , comes upon the sudden . but because this discourse is upon the grounds of scripture , it is of great force what was by the spirit of god threatned to the angel of the church of ephesus ; repent , for i will come unto thee quickly , and remove the candlestick out of its place unless thou doest repent : that is , unless thou repent quickly , i will come quickly . who knows how soon that may be to any man of us all ? and therefore it is great prudence and duty and charity to take care that his coming to us doe not prevent our return to him ; which thing can never be secur'd but by a present repentance . and if it be consider'd that many persons as good as we , as wise , as confident , as full of health , and as likely to live , have been snatch'd away when they least did think of it , with a death of sudden , that the deferring their repentance one day hath been their undoing for ever ; that if they had repented heartily , and chosen a good life clearly and resolvedly upon the day before their sudden arrest , it would have look'd like a design of grace and of election , and have rendred their condition hopeful ; we shall finde it very necessary that we doe not at all deferre our return , for this reason , because one hours stay may not onely by interpretation , but also in the real event of things , prove to be that which s. austin call'd [ the sin against the holy ghost ] that is , final impenitence . for as he that dies young , dies as much as he that dies after a life of fourscore years ; so is that impenitence final under which a man is arrested under the infancy of his crime , as much as if after twenty years grace and expectation , the man be snatch'd from hence to die eternally . the evil is not so great , and the judgement is not so heavy , but as fatal and as irreversible as the decree of damnation upon the falling angels . . when we see a man doe amiss we reprove him presently , we call him off from it at the very time , and every good man would fain have his unhappy friend or relative leave in the midst of his sin , and be sorry that he went so farr ; and if he have finish'd his sin , we require of him instantly to hate it , and ask pardon . this is upon the same account that god does it , because to continue in it , can be for no good ; to return instantly hath great advantages ; to abide there is danger , and a state of evil ; to chuse to abide there is an act of love to that evil state , and consequently a direct sin ; and not to repent when we are admonished , is a chusing to abide there : and when ever we remember and know and consider we have sinn'd , we are admonished by gods spirit and the principles of grace and of a holy religion . so that from first to last it follows certainly , that without a new sin , we cannot remember that we have sinn'd unless then also we doe repent : and our aptness to call upon others to doe so is a great conviction that every man is oblig'd in his own particular to doe so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . since we are all wise enough to give good counsel , it will reproach us if we are not conducted by the consequences of our own wise advices . it was long first , but at last s. austin fell upon this way ; nothing could end his questions , or give rest unto his conscience , or life to his resolutions , or satisfaction to his reason , or definition to his uncertain thoughts , or a conclusion to his sin , but to understand the precept of repentance to oblige in the very present and at no time else . differens dicebam modò , ecce modò , sine paululúm : sed modò & modò non habebat modum . he would anon , and he would next week , and he would against the next communion ; but there was no end of this : and when he saw it , sub fico stravi me flens , quamdiu , quamdiu cras , & cras ? quare non modó ? quare non hâc horâ finis turpitudinis meae ? i wept and said , how long shall i say to morrow ? why shall i not now by present repentance put an end to my crimes ? if not now , if not till to morrow , still there is the same reason for every time of your health , in which you can say to morrow . there is enough to determine us to day , but nothing that can determine us to morrow . if it be not necessary now , it is not necessary then , and never can be necessary till it be likely there will be no morrow-morning to our life . i conclude this argument in the words of the latine anthology , converti ad rectos mores & vivere sanctè in christo meditans , quod cupit acceleret . he that would live well and be christs servant , must make haste , and instantly act what he knows he ought always to purpose , and more . to which purpose s. eucherius gives this advice , which at first will seem strange , propound to your self the example of the thief upon the cross : doe as he did . yes , we are too ready to doe so , that is , to deferre our repentance to the last , being encouraged by his example and success . no : we doe not as he did , that is a great mistake . it is much to be wish'd that we would doe as he did in his repentance . how so ? s. eucherius thus resolves the riddle , ad consequendum fidem non fuit extrema illa hora , sed prima . he did not deferre his repentance and his faith unto the last ; but in the very first hour in which he knew christ , in that very instant he did believe and was really converted : he confess'd christ gloriously , and repented of his sins without hypocrisy : and if we doe so too , this question is at an end , and our repentance shall never be reproved . . he that hath sinn'd , and remembers that he hath sinn'd , and does not repent , does all that while abide in the wrath of god. god hates him in every minute of his delay . and can it consist with any christian grace , with faith , or hope , or charity , with prudence or piety , with the love of god , or the love of our selves , to outstand the shock of thunder , to out-face the canon , to dare the divine anger , and to be careless and indifferent though he be hated by the fountain of love and goodness , to stand excommunicate from heaven ? all this is beside the sin which he committed ; all this is the evil of his not repenting presently . can a man consider that god hates him ; and care not though he does , and yet be innocent ? and if he does care , and yet will not remedy it , does not he then plainly despair , or despise it presumptuously ? and can he that does so be innocent ? when the little boy of xylander saw a company of thieves robbing his fathers house , and carry away the rich vessels , and ten attick talents , he smil'd and whipt his top. but when a child who was in their company stole his top from him , he cried out and rais'd the neighbourhood . sic sunt qui rident , nec cessant ludere , saevus cum satanas illis non peritura rapit . so is he that plays on and is merry when his soul is in the possession of the devil : for so is every soul that hath sinn'd and hath not repented : he would not be so patient in the loss of his money , he would not trust his gold one hour in the possession of thieves , nor venture himself two minutes in a lions power ; but for his soul he cares not though it stay moneths and years in a danger so great as would distract all the wits of mankinde , if they could understand it perfectly as it is . . if there were nothing else , but that so long as his sin is unrepented of , the man is in an unthriving condition , he cannot entertain gods grace , he cannot hope for pardon , he cannot give god thanks for any spiritual blessing , he cannot love his word , he must not come to the holy sacrament ; if ( i say ) there were nothing else in it but the meer wanting of those excellencies which were provided for him , it were an intolerable evil , for a man to be so long in the dark without fire and food , without health or holiness : but when he is all that while the object of the divine anger , and the right-aiming thunderbolts are directed against his heart from the bow in the clouds , what madness and what impiety must it needs be to abide in this state of evil without fear and without love ! . the advice of s. paul in the instance of anger hath something in it very pertinent to this article , let not the sun goe down upon your wrath ; that is , doe not sleep till you have laid aside your evil thoughts : for many have quietly slept in sin , who with horror and amazement have awak'd in hell . but s. pauls instance of anger is very material , and hath in it this consideration , that there are some principiant and mother-sins , pregnant with mischief , of a progressive nature , such sins which if they be let alone , will of themselves doe mischief ; if they be not kill'd they will strike ; like as quick-silver , unless it be allayed with fasting spittle , or some other excellent art , can never fixe : now of these sins there is no question but a man is bound instantly to repent ; and there is no season for these , but all times are alike , and the first is duty . now how many are thus is not easily told ; but it is easily told , that all are so of their own nature , or may be so by the divine judgement , and therefore none of them are to be let alone at all . . the words of s. austin which he intended for exhortation , are also argumentative in this question , hodiernum habes in quo corrigaris , you have this day for your repentance . to morrow you have not . for god did not command him that liv'd in the time of samuel to repent in the days of moses ; that was long before him , and therefore was not his time : neither did he command that manasses should repent in the days of the asmonaei ; they liv'd long after him , and therefore that could not be his time , or day of repentance . every one hath a day of his own . but when we consider that god hath commanded us to repent , and yet hath given us no time but the present , we shall perceive evidently , that there is no time but the present in which he intended we should obey him . against this there can be no objection ; for it is so in all other precepts whatsoever , unless there be something in the nature of the action that is determinable by circumstances and particularities : but in this there is nothing of relation to time and place ; it may be done at any time , and is of an absolute , irrespective nature , of universal influence , and of absolute necessity : and god could no more intend to morrow to be the proper season of repentance , then he could intend the five and twentieth olympiad to be your day for it ; for the commandement is present , and to morrow is not present ; and therefore unless we can suppose a commandement , and no time given us with the commandement for the performing it , we must suppose the present onely to be it . if to morrow does come , then when it is present , it is also the time of your repentance . by which it is infallibly certain , and must be confess'd so by all wise and rational persons that know the consequences of things , and the perswasion of propositions , that god in every present commands us to repent ; and therefore in every present in which we remember our sin and repent not , we offend god , we prevaricate his intentions , we sin against his mercies , and against his judgements , and against his commandements . i end this with the plain advice of alcimus avitus ; dum patulam christi cunctis clementia sese praebet , praeteritae plangamus crimina vitae , poeniteatque olim negligenter temporis acti , dum licet , & sano ingenióque animóque valemus . in which words , besides the good counsel , this argument is insinuated , that because we must repent even of the days of our negligence , and be sorry for all our mis-spent time , and weep for having stai'd so long from god , it follows that the very deferring of our repentance , our very neglecting of it is a direct sin , and increases the causes of repentance ; and therefore makes it the more necessary to begin the sooner , by how much we have stai'd the longer . question ii. as an appendage to this great case of conscience , it is an useful inquiry to ask , whether a man is bound to repent , not onely the first time , but every time that he thinks of his sin . i answer , that he is ; but to several purposes , and in differing measures and significations . if he hath never repented , then upon the former accounts , every remembrance of his sin is a specification and limit to the indefinite and affirmative commandement ; and the second thought of it , because the first not being attended to hath increased the score , and the time being so much the more spent , hath increased the necessity and the haste : and if the second be neglected , then the third still calls louder ; and every succeeding thought does not onely point us out the opportunity , and the still proceeding season of doing it , but it upbraids every preceding neglect , and presses the duty stronger by a bigger weight of the same growing arguments . for no man is safe but he that repents at least to day ; but he was wise that repented yesterday . and as it is in humane entercourse , he that hath done wrong , and runs presently to confess it , and offer amends , shall have easier terms of peace then he that stands out at law , and comes not in till he be compell'd : so it is in our returns to god ; the speedy penitent shall finde a ready and a prepared mercy , but he that stays longer will finde it harder , and if he stays to the last , it may be not at all . * but then if we have repented at the first monition or memory of sin , we must never any more be at peace with it : it will perpetually make claim , it will every day sollicite , it will break into a flame upon the breath of every temptation , it will betray thy weakness and abuse thy credulity , it will please thy fancy and abuse thy understanding , it will make thee sin again as formerly , or desire to sin , to fall willingly , or very hardly to stand ; & after all , if thou hast sinn'd thou art under a sad sentence , and canst not tell when thou shalt have a certain peace . so that whenever thou thinkest of thy sin thou hast reason to be displeased , for thou art always the worse for it ; always in danger , or always uncertain : thou hast always something to doe , or something to undoe ; something to pray for , and many things to pray against . but the particular causes of a perpetual repentance for our past sins are reducible to these two . . when ever we have sinn'd , and fallen into the divine displeasure , we dwell for ever after in the dark : we are sure we have sinn'd , and gods anger is plainly revealed against sinners : but we know not how farre this anger will extend , nor when it will break out , nor by what expressions it shall be signified , nor when it will goe off , nor at what degree of sorrow god will be appeased , nor how much industry shall be accepted , nor how many actions of infirmity shall be allowed ; nothing of this is revealed . but we are commanded to doe an indefinite duty , we are to have an unlimited watchfulness , we are called upon to have a perpetual caution , a duty that hath no limit , but all our time and all our possibilities ; and all the fruit of this is growing in the paradise of god , and we shall not tast it till the day of the revelation of the righteous judgement of god. in the mean time we labour and fear , we fear and hope , we hope and are uncertain , we pray and cannot see what will be the event of things . sometimes we are confident ; but that pertness comes it may be from the temper of the body , and we cannot easily be sure that it comes from god : and when we are cast down , it may be it is nothing but an effect of the spleen , or of some hypochondriacal propositions , or some peevish company , and all is well with us , better then we think it is ; but we are under the cloud , and , which is worst of all , we have always but too much reason to fear , and consequently to be grieved for the causes of all this darkness , and all this fear , and all this danger . . besides all this , our sin is so long in dying , and we kill it with such lingring circumstances , and reprieve it so often , and it is often laid onely aside until the day of temptation , and our repentance is so frequently interrupted , or made good for nothing , and even in our weepings for sin we commit folly , that a man can never tell when he hath done , and when he is to begin again . for these reasons we finde it very necessary to hate our sin perpetually , and for ever to deplore our calamity in the divine displeasure , to remember it with sorrow , and to strive against it with diligence . our sins having made so great an alteration in our persons , and in the state of our affairs , we cannot be so little concerned as to think of them with indifference ; a sigh at least , or a tear will well become every thought ; a prayer for pardon , or an act of indignation against them ; a domine miserere , or a me miserum peccatorem ! have mercy upon me , ô god , or , miserable man that i am ! something of hope , or something of fear . own it but as a cause of sorrow , or an instance of thy danger ; let it make thee more zealous or more patient ; troubled at what is past , or cautious for the time to come : and if at every thought of thy sin it be not easy to doe a positive act of repentance , yet the actions must be so frequent that the repentance be habitual ; ever in preparation , and ever apt for action ; seeking occasions of doing good , and omitting none ; praying and watching against all evil , and committing none . at this rate of repentance a man must always live , and in gods time expect a freedome from sin , and a confirmation in grace . but then as to the main issue of the question ; it is not intended that a man should every time weep when he thinks of his sins ; sometimes he must give thanks to god for his escape , and rejoyce in the memory of the divine mercies , and please himself in the promises of pardon , and doe acts of eucharist and holy festivity . but even these acts of spiritual joy , if they indear our duty , they destroy our sin ; if they make us to love god , they make us to hate sin ; if they be acts of piety , they are acts of repentance . so that when it is said , at every thought of your sin you must doe something of repentance , if you doe any act at all , this is nothing else but a calling upon us for the particulars , and to pursue the methods of a good life . for repentance is the conversion of the whole man , an intire aversation from evil , and a full return to god ; and every action of amendment , every prayer for pardon , and every mortification of our desires , every observation and caution against danger , all actions of a holy fear , and every act of hope , even our almes and mercy to the poor , is a breaking off our sins , and therefore an action of repentance . so that if there can be any time of our life in which a sinner may not serve god and yet be innocent , then it may be allowed at some time to think of our sin and consider it , and yet not to doe an act of repentance ; but in no case else can it be allowed . so that by this discourse we have obtain'd all the significations of hodie to day , and they all relate to repentance . for though it signifies the present time as to the beginning of this duty , yet it signifies our whole life after that beginning , that is our hodie , to day , we must begin now and continue to doe the same work all our daies . our repentance must begin this day by the computations of time , and it must not be put off one day , yet it must goe on by the measures of eternity . as soon as ever and as long as ever we can say hodie , it is to day , so soon and so long we must repent . this is as certain in divinity as a demonstration in the mathematicks . the summe is this ; if by repentance we mean nothing but sorrow , then it hath it's season , and does not bind alwaies to all times . but if by repentance we understand a change of life , to which sorrow is onely instrumental and preparatory , then it is our duty alwaies to repent . that is , if you doe any thing at all , it must be good : even to abide in goodness , to resolve not to sin , to love not to sin , to proceed or to abide in innocence by choice and by delight , by custome and resolution , are actions of an habitual repentance ; but repentance is never safe till it be habitual , but then also it is so much the more perfect , by how much it is the more actual . to conclude this inquiry , we must pray often , but we must repent alwaies : and it is in these affirmative precepts as it is in the matter of life and eating ; we must eat at certain times and definite seasons , but we must live continually . repentance is the new life of a christian ; and therefore we must no more ask when we are bound to repent , then when we are by nature requir'd to breath . the motion must return speedily , or we die with strangling . rule xvii . because the lawes of jesus christ were delivered in sermons to a single person , or a definite number of hearers , we are curiously to inquire and wisely to understand , when those persons were onely personally concerned , and when they were representatives of the whole church . this rule i learn from s. austin , erit igitur hoc in observationibus intelligendarum scripturarum , ut sciamus alia omnibus communiter praecipi , alia singulis quibusque generibus personarum : ut non solùm ad universum statum valetudinis , sed etiam ad suam cujusque membri propriam infirmitatem medicina pertineat . some things are given to all ; others but to a few ; and some commands were to single persons and single states : god having regard to the well-being of societies , and to the health even of every single christian. that there is a necessity of making a distinction is certain , but how this distinction is to be made is very uncertain , and no measures have yet been described , and we are very much to seek for a certain path in this intricacy . if we doe not distinguish precept from precept , and persons from states of life , and states of life from communities of men , it will be very easy for witty men to bind burdens upon other mens shoulders with which they ought not to be press'd ; and it will be very ready for scrupulous persons to take loads upon themselves which appertain not to them ; and very many will dispute themselves out of their duty , and say , quid ad me ? i am not concerned here ; and the conscience shall be unguided and undetermin'd while the lawes of order shall themselves lye undistinguish'd and undiscerned in confusion and indiscrimination . there must be care taken of this , or else cases of conscience will extremely multiply to no purposes but those of danger and restless scruple . the best measures that i know are these ; . there are some precepts which are by all men confessed to be general , and some are every where known to be meerly personal ; and by proportion to these we can be help'd to take account of others . when abraham as a trial of his obedience was commanded to sacrifice his son , this was alone a commandement given to that man concerning that child , at that time , and to that purpose . so when he was commanded to forsake his countrey and goe to canaan , this was personal , and could not be drawn into example : and no man could think that if he should kill his son , or leave his country , he should be rewarded for his obedience . for the commandements given to persons are individuated as the persons themselves are , by time and place and circumstances , and a singular nature , a particular soul : so is the commandement also ; it is made circumstantiate by all that is in and about it : and the reason of a man and his observation is the competent and final judge of these things ; and no man is further required to look after significations of that which is notorious . others also are as certainly and confessedly general ; such as were the ten commandements to the children of israel ; they were given to all the people , proclaim'd to the whole nation , expressly spoken to them all , exacted of them all , and under the same reason , and upon the same conditions . now here are some proportions by which we may guess at others . . for whatsoever related wholly to a person , or was determin'd by a circumstance , or was the relative of time , that passes no obligation beyond the limits and definitions of those circumstances . upon this account all the ceremonial and judicial law of the jewes have lost their obligation . the service that related to a temple that is now destroyed , and was to be performed by a priesthood that is expir'd , can no longer be a law of conscience . thus the command which christ gave that his brethren should follow him into galilee after the resurrection was wholly personal . the apostles were commanded to untie another mans asse , and without asking leave to bring him to christ ; the command was wholly relating to that occasion , and gives no man warrant to take another mans goods for pious uses without his leave . circumstances are to actions like hedges to the grounds , they divide and defend , and assign every mans portion . and in these cases ordinary prudence is a sufficient guide . . whatsoever precept was given to many , if it was succeeded to by another that is inconsistent , or of a quite differing nature and circumstance , the former is by the latter declared to have been personal , relative , temporary and expir'd ; & nothing of it can be drawn into direct obligation . when our blessed saviour sent out the . disciples by two and two , he commanded them to goe without sword or shooes or bag , and that they should not goe into the way of the gentiles . that these commandements were temporary and relative to that mission appears by the following mission after christs resurrection ; by which they receiv'd command that they should goe into the way of the gentiles , that they should teach all nations . therefore besides the special and nam'd permissions in this second legation , as that they might now wear a sword , that they might converse with heathens , it is certain that those other clauses of command which were not expressly revok'd , are not obligatory by vertue of the first sanction and commandement . and therefore if any man shall argue , christ when he sent forth his disciples to preach , commanded that they should not goe from house to house , but where they did first enter there to abide till the time of their permitted departure , therefore it is not lawful to change from one church to another , from a less to a greater , from a poorer to a richer , will argue very incompetently and inartificially ; for all the commandements then given were relative to that mission : and if any thing were inserted of an universal or perpetual obligation , it is to be attended to upon some other account , not upon the stock of this mission and it's relative precepts . . it is not enough to prove a precepts to be perpetual and general , that it is joyned with a body of precepts that are so , though there be no external mark of difference . thus we find in the ten words of moses one commandement for resting upon the seventh day from the creation ; it is there equally prescribed , but fortified with reasons and authority , more laboriously press'd , and without all external sign of difference to distinguish the temporary obligation of this from the perpetuity of the other ; and yet all the christian church esteem themselves bound by the other , but at liberty for this day . but then we understand our liberty by no external mark appendent to the sanction , but by the natural signature of the thing . the nature of the precept was ceremonial and typical ; and though to serve god be moral and an eternal duty , yet to serve him by resting upon that day , or upon any day , is not moral ; and it was not enjoyn'd in that commandement at all that we should spend that day in the immediate service of god and offices of religion ; and it was declar'd by s. paul to be a shadow of good things to come , and by our bl. lord it was declar'd to be of a yielding nature , and intended to give place to charity and other moral duties , even to religion it self , or the immediate service of god : for though the commandement was a precept meerly of rest , and doing no labour was the sanctification of the day ; yet that the priests in the temple might worship god according to the rites of their religion , they were permitted to work , viz. to kill the beasts of sacrifice , which christ call'd prophaning of the sabbath , and in so doing he affirms them to have been blameless . from hence , that is , from the natural signature of the thing commanded , & from other collateral notices , we come to understand that in the heap of moral and eternal precepts , a temporary , transient and relative did lie : and the reason why there was no difference made , or distinctive mark given in the decalogue , is because there was no difference to be made by that nation to whom they were given ; but as soon as that dispensation and period was to determine , then god gave us those marks and notes of distinction which i have enumerated , and which were sufficient to give us witness . so that if a whole body of commandements be published , and it be apparent that most of them are general and eternal , we must conclude all to be so , untill we have a mark of difference , directly or collaterally , in the nature of the thing , or in our notices from god : but when we have any such sign , we are to follow it ; and the placing of the precept in other company is not a sufficient mark to conclude them all alike . thus it was also in the first mission of the disciples ( above spoken of ) in which the body of precepts was temporary and relative ; but yet when our blessed lord had inserted that clause [ freely ye have received , freely give ] we are not to conclude it to be temporary and onely relating to that mission , because it is plac'd in a body of relative commandements : for there is in it something that is spiritual , and of an eternal decency , rectitude and proportion ; and we are taught to separate this from the other by the reproof which fell upon simon magus , by the separate nature of spiritual things , by the analogy of the gospel , by the provisions which upon other accounts are made for the clergy and the whole state ecclesiastical , upon the stock of such propositions which provide so fully , that they cannot be tempted by necessity to suppose god left them to be supplied by simoniacal entercourses . if there be nothing in the sanction of the commandements or any where else that can distinguish them , we must conclude them alike ; but if there be any thing there or any where else that makes an indubitable or sufficient separation , the unity of place does not make an equal obligation . . when any thing is spoken by christ to a single person , or a definite number of persons , which concerns a moral duty , or a perpetual rite of universal concernment , that single person , or that little congregation , are the representatives of the whole church . of this there can be no question ; . because as to all moral precepts they are agreeing to the nature of man , and perfective of him in all his capacities ; and therefore such precepts must needs be as universal as the nature , and therefore to be extended beyond the persons of those few men . now if it be inquir'd how we shall discern what is moral in the laws of god from what is not moral , we may be assisted in the inquiry by the proper measures of it which i have already described * . those concern the matter of the commandement ; here we inquire concerning the different relation of the commandement when the sanction is the same with these which are of particular concernment ; that is , here we inquire by what other distinction besides the matter and nature of the thing we are to separate general precepts from personal , perpetual from temporal , moral from relative . and thus to inquire , is necessary in the interpretation of the laws of jesus christ ; because there are some precepts moral and eternal , which nevertheless are relative to particular states under the gospel . but secondly , there are some precepts which are not moral , but yet they are perpetual and eternal , and concern every man and woman in the christian pale according to their proportion ; i mean the precepts concerning the sacraments and other rituals of christianity . in order therefore to these evangelical concerns it is to be noted , that whatsoever concerns every one by the nature of the thing , though it was at first directed personally , yet it is of universal obligation . thus we understand all christians that have the use of reason , that is , which are capable of laws , and have capacities to doe an act of memory , and symbolical representment , to be obliged to receive the holy communion : because although the precept of [ doe this , & drink this ] was personally directed to the apostles , yet there is nothing in the nature of the communion that appropriates the rite to ecclesiasticks ; but the apostle explicates it as obliging all christians , and it was ever so understood , and practic'd accordingly : all are equally concerned in the death of christ , and therefore in the commemoration of it , and thanksgiving for it . now thus farre is easy . but there are some interests that pretend some of the words to be proper to ecclesiasticks , others common to the whole church . i have already given account of the unreasonableness of the pretension in this chapter * . but for the present i shall observe , that there being in this whole institution the greatest simplicity and unity of design that can be , the same form of words , a single sacrament , the same address , no difference in the sanction , no variety or signs of variety in the appendages , in the parallel places , or in any discourse concerning it , to suppose here a difference , will so intricate this whole affair , that either men may imagine and dream of varieties when they please , and be or not be obliged as they list ; or else if there be a difference intended in it by our law-giver , it will be as good as none at all , he having left no mark of the distinction , no shadow of different commandements , under several representations . if the apostles were onely representatives of the ecclesiastical state when christ said , [ drink ye all of this ] then so they were when christ said , [ this doe in remembrance of me : ] the consequent is this , that either all are bound to receive the chalice , or none but the clergy are tied to eat the holy bread ; for there is no difference in the manner of the commandement ; and the precept hath not the head of a man , and the arm of a tree , and the foot of a mountain , but it is univocal , and simple , and proper , and if there be any difference , it must be discovered by some clear light from without : for there is nothing within of difference , and yet without we have nothing but a bold affirmative . . when the universal church does suppose her self bound by any preceptive words , though they were directed to particular persons , yet they are to be understood to be of universal concernment . now this relies not onely upon the stock of proper probability , viz. that such a multitude is the most competent interpreter of the difficulties in every commandement ; but there is in the church a publick and a holy spirit , assisting her to guide , and warranting us to follow the measures of holiness by which she finds her self oblig'd . for besides that the questions of general practice are sooner understood , as being like corn sown upon the furrow , whereas questions of speculation are like metals in the heart of the earth , hard to be found out , and harder to be drawn forth ; besides this , no interest but that of heaven and the love of god can incline the catholick church to take upon her self the burden of a commandement . if it were to decline a burden , there might be the more suspicion , though the weight of so great authority were sufficient to outweight any contrary probability ; but when she takes upon her the burden , and esteems her self obliged by a commandement given to the apostles or to the pharisees , or to any single person among them , it is great necessity that enforces her , or great charity that invites her , or great prudence and caution for security that determines her , and therefore she is certainly to be followed . upon this account we are determined in the foregoing instance : and because the primitive catholick church did suppose her self bound by the words of institution of the chalice in the blessed sacrament , therefore we can safely conclude the apostles to be representatives of the whole church . ad bibendum omnes exhortantur qui volunt habere vitam , saith s. austin , all are called upon to drink of the chalice , if they mean to have life eternal . for indignum dicit esse domino qui aliter mysterium celebrat quam ab eo traditum est , saith s. ambrose ; as christ delivered it to the apostles , so it must be observed by all : and therefore durandus affirms that all who were present did every day communicate of the cup because all the apostles did so , our lord saying , drink ye all of this . for the apostles were representatives , not of the clergy consecrating ( for they then did not consecrate but communicate ) but of all that should be present . nam quae domini sunt non sunt hujus servi , non alterius , sed omnibus communia , saith s. chrysostome , the precept of our lord belonged not to this servant , nor to another , but to all . now things that are of this nature , and thus represented , and thus accepted , become laws even by the very acceptation : and as s. paul said of the gentiles , that they having not the law become a law unto themselves ; and our conscience is sometimes by meer opinion a strict and a severe law-giver : when the church accepts any precept as intended to her , ( if not directly , yet ) collaterally and by reflexion it passes an obligation ; and then it will be scandalous to disagree in manners from the custome and severe sentence of the christians , and to dissent will be of evil report , and therefore at no hand to be done . . when a precept is addressed to particular persons , and yet hath a more full , useful , and illustrious understanding , if extended to the whole church , there it is to be presumed it was so intended ; and those particular persons are representatives of the church . s. austin extends this rule beyond precepts , even to priviledges and favours ; quaedam dicuntur quae ad apostolum petrum propriè pertinere videantur , nec tamen habent illustrem intellectum nisi cum referuntur ad ecclesiam , cujus ille agnoscitur in figura gestasse personam , propter primatum quem in discipulis habuit . some things are spoken which seem to relate particularly to the apostle peter , but yet they are better understood when they are applied to the whole church . but this must needs be true in commandements ; for where nothing hinders it , the commandement is supposed to be incumbent upon us ; and therefore when the commandement is better understood , and hath a more noble and illustrious sense , that is , promotes the interest of any grace remarkably , there the particular address must mean a general obligation . . when any commandement is personally addressed , and yet is inforced with the threatning of death eternal , that commandement is of universal obligation . the reason is , because the covenant of life and death is the same with all men ; and god is no respecter of persons , and therefore deals alike with all : and upon this account , the words which our blessed saviour spake to some few of the jews upon occasion of the galilean massacre , and the ruine of the tower of siloam , had been a sufficient warning and commandement to all men , though besides those words there had been in all the scriptures of the new testament no commandement of repentance . except ye repent , ye shall all likewise perish ] does mean that all the world should repent for the avoiding of the final and severest ●●dgements of god. but this rule is to be understood onely in commandements that are not relative to the differing states of men , but are of an absolute and indefinite nature . for where the commandement is relative , and yet personally addressed or represented , there that person is the representative , not of all mankinde , but of that whole state and order . thus when s. paul said , there is a necessity laid upon me , and woe is unto me , if i doe not preach the gospel , he was a representative of the whole order of the cura●es of souls . but when he said , i press forward to the mark of the price of the high calling , and if by any means i may comprehend , here he spake of his own person what is the duty incumbent upon all christians , and he was a representative of the whole church . . when any good action is personally recommended upon the proposition of reward , it does not always signify an universal commandement ; but according as it was intended personally , so it signifies universally : that is , if it was a counsel to the person in the first address , it is a counsel to all men in the same circumstances ; if it was a commandement to one , it was a commandement to all . thus when christ said to the young man in the gospel , goe and sell what thou hast , and give to the poor , and thou shalt have treasure in heaven ; here the precept or the counsel is propounded under a promise : but because there is no threatning so much as implied , whether it be a command or no cannot be known from these words , nor from the appendant condition ; because that which is not under command may be excellently good , and therefore fit to be incouraged and invited forward . but whether it was a precept or a counsel , that young man , though alone spoken to , was not alone intended ; because the thing to which he was invited is an excellency and a spiritual worthiness in all men for ever that can and will receive it . rule xviii . evangelical lawes given to one concerning the duty of another doe in that very relation concern them both ; but in differing degrees . . this rule i learn from s. paul , and it is of good use in cases of conscience relating to some evangelical lawes . [ obey them that have the rule over you , and be subject ; for they watch for your souls , as they which must give an account : that they may doe it with joy , and not with grief ; for that is unprofitable for you . ] thus a prelate or curate of souls is to take care that his cure be chast and charitable , just and temperate , religious and orderly . he is bound that they be so , and they are more bound ; but each of them for their proportion : and the people are not onely bound to god to be so , but they are bound to their bishop and priest that they be so ; and not onely god will exact it of them , but their prelate must , and they must give accounts of it to their superior , because he must to his supreme ; and if the people will not , they are not onely unchast or intemperate before god and their bishop , but they are disobedient also . it is necessary that infants be baptized ; this i shall suppose here , because i have in * other places sufficiently ( as i suppose ) proved it . upon this supposition , if the inquiry be upon whom the necessity is incumbent , it will be hard to say , upon infants , because they are not capable of a law , nor of obedience ; and yet it is said to be necessary for them . if upon their parents , then certainly it is not necessary to the infants ; because if what is necessary be wanting , they for whom it is necessary shall suffer : and therefore it will be impossible that the precept should belong to others , and the punishment or evil in not obeying belong to the children ; that is , that the salvation of infants should depend upon the good will or the diligence of any man whatsoever . therefore if others be bound , it is necessary that they bring them , but it will not be necessary that they be brought ; that is , they who doe not bring them , but not they who are not brought shall suffer punishment . but therefore to answer this case , this rule is useful : it is necessary that the parents or the church should bring them to baptisme , and it is necessary that they be baptized ; and therefore both are bound , and the thing must not be omitted . the parents are bound at first , and the children as soon as they can be bound ; so that the precept leans upon two shoulders : if the first omit their share in their time , there is no evil consequent but what is upon themselves ; but when the children can chuse , and can come , they must supply their parents omission and provide for their own proper necessity . it is in this as in provisions ; at first they must be fed by the hand and care of others , and afterwards by their own labour and provisions ; but all the way they are under a necessity and a natural law of being provided for . * when s. paul wrote to timothy concerning the dispositions requir'd in those persons who were to be bishops , it will not be very easy to say , of whom the defect of some of those conditions shall be requir'd . a bishop must be the husband of one wife , that is , he must not marry while his first wife lives , though she be civilly dead , that is , whether divorc'd , or banished , or otherwise in separation . but what if he be married to two wives at once ? many christians were so at first ; many , i say , who were converted from judaisme or gentilisme , and yet were not compelled to put away either . if a bishop be chosen that is a polygamist , who sins ? that is , who is obliged by this precept ? is the bishop that ordains him , or the prince or people that chuses him , or the ecclesiastick himself that is so chosen ? the answer to this inquiry is by considering the nature of such a law , which the italians call il mandato volante , a flying or ambulatory commandement , in which the duty is divided , and several persons have several parts of the precept incumbent on them . he that chuses and he that ordains him are bound for their share , to take care that he be canonically capable ; but he that is so chosen is not bound to any thing but what is in his power ; that is , he is not oblig'd to put away her whom he hath legally married , and her whom without sin he can lawfully retain : but because that which is without sin , is not alwaies without reproach and obloquy , and that which may be innocent may sometimes not be laudable , and of a clergy-man more may be requir'd then of another that is not so ; they who call him to the office are to take care of that , and he which is called is not charg'd with that . but then though he be not burdened with that which is innocent and at present out of his power , and such a person may be innocently chosen , when they who chuse him are not innocent ; yet when any thing of the will is ingredient on his part , he must take care of that himself . he may be chosen , but he must not ambire , not sue for it , nor thrust himself upon it ; for here begins his obligation : there can be no duty , but what is voluntary and can be chosen ; but when a man can chuse he can be oblig'd . i doe not here dispute how far and in what cases this law does oblige ; for of that i am to give account in the chapter of ecclesiastical lawes : but the present inquiry is , who are the persons concerned in the obligation . it was also taken care that a bishop should not be a novice : and yet s. timothy was chosen a bishop at the age of five and twenty years , and he was innocent , because it was the act of others , who came off from their obligation upon another account . but if he had desir'd it , or by power or fraction thrust himself upon the church with that canonical insufficiency , he had prevaricated the canon apostolical : for to so much of it he was bound ; but in what he was passive , he was not concerned , but others were . but this is to be limited in two particulars . . in what the clerk is passive he is not oblig'd ; that is , in such matters and circumstances as are extrinsecal to his office , and matter of ornament and decency . thus if he have been married to an infamous woman which he cannot now help ; if he be young , which he cannot at all help , but it will help it self in time ; if he have an evil and an unpleasant countenance , if he be deformed ; for these things and things of like nature , the chusers and ordainers are concerned ; but the clerk may suffer himself to be chosen , the law notwithstanding . but if the canonical impediment be such as hinders him from doing of his future duty , there he may not suffer himself to be chosen ; and if he be , he must refuse it . the reason of the difference is plain : because the electors and ordainers are concerned but till the election is past ; but the elected is concerned for ever after : therefore although there may be many worthinesses in the person to be chosen to outweigh the external insufficiency and incapacity , and if there be not , the electors are concerned , because it is their office and their act , and they can hinder it , and therefore they onely are charg'd there ; yet for ever after the elected is burden'd , and if he cannot doe this duty , he is a sinner all the way ; he is a wolfe to the revenue and a butcher to the flock . . though in matters of decency and ornament the person to be chosen is not so obliged but that he may suffer himself to be chosen if he be otherwise capable , because those things which are not in his power are not in his duty , yet even for these things he also is oblig'd afterwards ; and he is bound not to doe that afterwards , which if it was done before , others were obliged not to chuse him . if a person was divorced before and married again , he may accept of a bishoprick ; but if he doe so afterwards , he is guilty of the breach of the commandement : for he must not goe back to that door where he might not enter , but then he is wholly oblig'd ; he alone , because then it is his own act , and he alone can hinder it . i say he must not goe back . but if he be thrust back to that door , where if he had stood at first he ought not to have been let in ; he is no more oblig'd at last then at first : he that does not govern his house well , and hath not his children in subjection , may not ( by the apostles rule ) be chosen ; but when he is a bishop , and fals into the calamity of having evil and rebellious children , this is no impediment to his office directly , and does not so much as indirectly pass upon him any irregularity . but then as to the rule it self , this instance is fit to explicate it . for parents are tied to rule their children , masters to govern their servants ; but children are also oblig'd to be governable , and servants must be obedient . for in relative duties every man must bear his own burden , and observe his own share of the commandement . rule xix . custome is no sufficient interpreter of the lawes of jesus christ. truth and the divine commandements need no prescription , but have an intrinsick warrant , and a perpetual abode ; but that which is warranted by custome , hath but an accidental obligation , and is of humane authority . the lawes of christ are wrought to be the parents of custome ; but custome cannot introduce a divine law or obligation : our customes ought to be according to christs commandement ; but from our customes we cannot conclude or inferre that this is the will or commandement of christ. this rule is tertullians . veritati nemo praescribere potest , non spatium temporum , non patrocinia personarum , non privilegium regionum . ex his enim fere conesutudo initium ab aliqua ignorantia vel simplicitate sortita , in usum per successionem corroborata ; & ita adversus veritatem vindicatur . sed dominus noster christus veritatem se , non consuetudinem , cognominavit . quodcunque adversus veritatem sapit hoc erit haresis , etiam vetus consuetudo . no man can prescribe to truth , that is , to any proposition or commandement evangelical . for customes most commonly begin from ignorance or weakness , and in time get strength by use , till it prevail against right . but our lord christ does not call himself custome , but truth . whatsoever is against truth , though it be an old custome , is heresy , notwithstanding its long continuance . the purpose of this rule is not to bar custome from being of use in the exposition of the sense of a law or doctrine . for when it is certain that christ gave the law , and it is uncertain what sense was intended to the law , custome is very useful in the interpretation ; that is , the customes of the first and best ages of the church : and then the longer the custome did descend , still we have the more confidence , because we have all the wise and good men of so many ages concurring in the interpretation and understanding of the law . thus the apostle gave the church a canon , that we should in all things give thanks : the custome of the ancient church did in pursuance of this rule say a short prayer , and give thanks at the lighting up of candles . the history of it i have from s. basil. visum est patribus nostris beneficium vespertini luminis non silentio suscipere , sed statim ut apparuit gratias agere , they said grace for their light as well as for their meat . this custome was good ; for it was but the particular instance of a general duty . but then custome is to be allowed but as one topick , n●● as all : it is the best argument when we have no better ; but it is the most unartificial of all arguments ; and a competent reason to the contrary is much to be preferred before a great and long prescribing custome . both these propositions are severally affirm'd by the fathers of the church . the first by s. austin in his epistle to casulanus , in his rebus de quibus nihil certi statuit divina scriptura , nobis populi dei & olim justi , statuta majorum pro lege tenenda sunt : & sicut praevaricatores legum divinarum , it a contemptores consuetudinum ecclesiasticarum coercendi sunt . the holy catholick church is certainly guided by the spirit of god , and therefore where the question is concerning any thing that is not clear in scripture , the customes of the catholick church are not to be despised ; for it is to be presum'd ( where the contrary is not proved ) that she piously endeavours , and therefore is graciously assisted in the understanding of the will and commandements of her lord : and in this sense , custome is the best interpreter , because there is no better , and no clearer light shining from any angle . custome can thus in cases of destitution of other topics declare the meaning of a law ; but custome of it self cannot be the interpreter of the will of christ , or a sufficient warrant of a law , or immediately bind the conscience as if it were a signification of the divine pleasure : much less ought it to be oppos'd to any words of scripture or right reason and proper arguments deriv'd from thence . and that is the other thing which i also said is taught us by the fathers of the church . so s. cyprian , frustra quidam qui ratione vincuntur consuetudinem nobis opponunt , quasi consuetudo major sit veritate , aut non fuerit in spiritualibus sequendum si melius fuerit à s. spiritu revelatum , in vain is custome oppos'd to reason , as if it were greater then truth : not custome , but that which is best , is to be followed by spiritual persons , if any thing better then custome be revealed by the spirit of god. all good customes are good warranties and encouragements ; but whether they be good or no is to be examin'd and prov'd by the rule and by the commandement : and therefore the custome it self is but an ill indication of the commandement ; from whence it self is mark'd for good , or else is to be rejected as reprobate and good for nothing . consuetudo authoritati cedat : pravum usum lex & ratio vincat : cum verò nec sacris canonibus nec humanis legibus consuetudo obviare monstratur , inconcussa servanda est , said isidore , let custome yeeld to authority , to law and to reason ; but when it agrees with the laws of god and of man , let it be kept inviolate . when custome is consonant to some other instrument of probation , when it is apparently pious , and reasonable , and of the analogy of faith , it is an excellent corroborative and defensative of truth , and warrant to the conscience ; but when it stands alone , or hath an ill aspect upon other more reasonable and effective ways of perswasion , it is very suspicious and very dangerous , and is commonly a very ill sign of an ill cause , or of corrupted manners . cedrenus tells that the patriarch abraham was wont to say that there is great difference between truth and custome ; that being very hard to be found , this , whether good or bad , being obvious to every eye : and which is worse , by following custome a man gets no comfort if it be in the right , and no great shame if it be in the wrong , because he relies not upon his own reason , but the judgement of old men that liv'd long agoe , who whether they judged wisely or foolishly must appear by some other way : but this he will finde , that it will be very hard to leave it , though it be never so foolish and ridiculous . of what obligation in matters of practice , and of what perswasion in the inquiries of truth ecclesiastical customes are to be esteem'd , i shall afterwards discourse when i treat of ecclesiastical laws : but that which i would perswade for the present is , that the customes and usages of the world are but an ill commentary on the commandements of our blessed lord. . because evil is crept into most of the manners of men ; and then a custome is most likely to transmit her authority to that which ought to be destroyed . inter causas malorum nostrorum , quod vivimus ad exempla , nec ratione componimur , sed consuetudine abducimur . quod si pauci facerent , nolumus imitari : quum plures facere coeperunt , quasi honestius sit quia frequentius , sequimur , & recti apud nos locum tenet error , ubi publicus factus est . so seneca complain'd . it is one great cause of our mischiefs , that we are not led by truth , but led away by custome ; as if a thing were the honester because it is frequent ; and error becomes truth when it is common and publick . excellent therefore was that saying of pope nicolas the first , parvus numerus non obest ubi pietas abundat : magnus non prodest ubi impietas regnat , if right and religion be on our side , the smalness of our company is nothing : but a multitude cannot justify impiety . . custome in moral practices becomes law to men by pressing upon their modesty , and by outfacing truth and piety ; so that unless the custome have warranty from the law , it hath the same effect against a law as for it ; and therefore in such cases is at no hand to be trusted , but at every hand to be suspected , lest it make it necessary that men become vicious . the customes of the german and neighbour nations so expound the laws of christ concerning temperance , that if by their measures it be defined , it looks so like intemperance , as milk to milk ; and the common customes of the world expound all the laws of the blessed jesus so as to be truly obligatory at no time but in the danger , or in the article of death : but certainly it is but an ill gloss that evacuates all the holy purposes of the commandement ; and at the day of judgement , when we shall see numberless numbers of the damned hurried to their sad sufferings , it will be but an ill apology to say , i did as all the world almost besides me , by whose customes i understood the laws of the gospel to a sense of ease and gentleness , and not by the severity of a few morose preachers . poggius tells of a neapolitan shepherd , that against easter going to confession , he told his confessor with a tender conscience and great sorrow of heart that he had broken the holy fast of lent , by chance indeed , but yet with some little pleasure ; for when he was pressing of a new cheese , some of the whey start from the vessel and leap'd into his mouth , and so went into his stomack . the priest smiling a little at the phantastick conscience of the man , ask'd him if he was guilty of nothing else . the shepherd saying , he knew of nothing else that did or ought to trouble him ; his confessor knowing the customes of those people upon the mountains of naples , ask'd him if he had never robb'd or kill'd any strangers passengers . o yes , replied the shepherd , i have often been at that imploiment ; but that we doe every day , and always did so , and i hope that is no sin : but the cheese , the forbidden cheese stuck in his stomack , because every one did abominate such meat upon fasting-days : onely the custome of killing and stealing had hardned his heart and forehead till it was not perceiv'd . — dedit haec contagio labem , et dabit in plures : sicut grex totus in agris unius scabie cadit , & porrigine porci , uváque conspecta livorem ducit ab uva . evil manners begin from one evil man , or from one weak or vicious principle , and pass on to custome , and then to be vertuous is singularity , and it is full of envy ; and concerning the customes of the world it is ten to one if there be not some foulness in them . the advice therefore of s. cyprian is a good compendium of this enquiry . consuetudo quae apud quosdam irrepserat , impedire non debet quo minus veritas praevaleat & vineat ; nam consuetudo sine veritate vetustas erroris est : propter quod relicto errore sequamur veritatem ; scientes quod veritas vincit , veritas valet & invalescit in aeternum , & vivit & obtinet in secula seculorum . custome ought not to prevail against any truth ; but truth which is eternal will live and prevail for ever and ever . custome without truth is but a prescription of falshood and irregularity . question . upon occasion of this argument it is seasonable , and of it self a very useful inquiry , whether the customes of jews and gentiles , or indefinitely of many nations , be a just presumption that the thing so practic'd is agreeable to the law of nature , or is any ways to be supposed to be consonant to the will of god. answer . . to this , some of eminence in the church of rome answer affirmatively ; and are so farre from blushing , that many of their rites are derived from the customes of heathens , that they own it as a thing reasonable , and prudent , and pious , according to the doctrine and practice of gregory surnamed thaumaturgus , who ( as s. gregory nyssen reports ) that he might allure the common people to the love of christianity , gave way that those dances and solemne sports which they celebrated to the honour of their idols should be still retain'd , but diverted to the honour of the saints departed : and baronius supposes it to be no other then as the israelites taking of the silver and brass from the aegyptians , and imploying it in the service of the tabernacle . and in particular , the custome of burning candles to the honour of the virgin mary he imputes to the same principle , and owns it to be of heathenish extraction . the same also is in divers other instances avowed by a polydore virgil ; by fauchet b in his books of the antiquities of france ; by du choul , c blondus d and bellarmine , e who brings this as an argument for the doctrine of purgatory , because the jews , the turks , and the heathens did believe something of it ; it being very likely , that what almost all nations consent in , derives from the natural light of reason which is common to all men : and upon this very thing cardinal perron f boasts in the behalf of the service in an unknown tongue ; that not onely the greeks , and many other christian churches , but even all religions , the persians and the turks use it . this pretence therefore is fit to be considered . . therefore i answer , that it is true that the primitive church did sometimes retain some ceremonies which the heathens us'd ; but they were such ceremonies which had no relation to doctrine , but might be made apt for order and decent ministeries external . such were the garments of the priests , lights , girdles , fasts , vigils , processions , postures , festivals and the like : and they did it for good reason and with good effect ; that the people who were most of all amused with exteriour usages , finding many of their own customes adopted into christianity , might with less prejudice attend to the doctrines of that perswasion which so readily complied in their common ceremonies . this did well enough at first , and was a prudent imitation of the practice of our great master , who that the jews might the easier pass under his discipline and institution , made the passage as short , and the difference as little as could be ; for since he would retain but two external ministeries in his whole institution , he took those rites to which the jews had been accustomed ; onely he made their baptisms sacramental and effective of great purposes , and some of the paschal rites he consecrated into highest mystery ; retaining apparent footsteps , or rather bodies of their government and discipline ecclesiastical . and this proceeding we find own'd and justified by s. austin against faustus the manichee , and s. hierome against vigilantius , and ephraim syrus of old ; and of later times by a alcuinus , b amalarius , and by c gratian ; and who please to see it more largely pleaded for may read mutius pansa his osculum christianae & ethnicae philosophiae , and nicolaus mont-georgius de mosaico jure enucleando : and that it may be reasonable from the services of such men from whom we justly abhorre to borrow some usages , is excellently discours'd of by mr. hooker in his fourth book of ecclesiastical polity . but however this might fit the necessities and circumstances of the infant ages of the church , yet they ought not to be done easily , but ever with very great caution . for though it serv'd a present turn , yet it made christian religion less simple and less pure ; but by becoming a miscellany it became worse and worse . it was or might be at the first a complying with the infirmities of the weak , a pursuance of s. pauls advice so to doe ; but when these weak persons are sufficiently instructed in the religion , and that to dissent is not infirmity , but peevishness and pride , or wilfulness , all compliance and condescension is no longer charity , but gives confidence to their error . for when the reasonable discourses of the religion will not satisfy the supposed weak brother , he that complies with him confesses his the better way ; and when learned men follow the ignorant to superstition , they will no longer call it compliance and condescension , but duty , and necessity , and approbation . a good man will goe a little out of his road to reduce the wandring traveller ; but if he will not return , it will be an unreasonable compliance to goe along with him to the end of his wandring . and where there is any such danger ( as in most cases it is ) we have the example of god himself and his commandement expresly given to the children of israel , that they should abstain from all communion with the gentiles their neighbours even in things indifferent ; and that they should destroy the very monuments and rituals , and the very materials of their religion , lest by such a little compliance they be too farre tempted . and thus also they did sometime in the primitive church ; for tertullian , because the gentiles us'd in the services of their idols to sit down immediately after they had prayed , would not have the christians doe so , though the ceremony of it self was wholly indifferent . and when many christian churches had taken some gentile ceremonies into their christmas solemnity , being occasioned by the circumcision of christ falling on the calends of january , or new-years day , they were not onely forbidden in the council of auxerre , but the church did particularly appoint private letanies , processions , and austerities to be used for three days within the twelve of christmas , ad calcandam gentilium consuetudinem , to destroy and countermine the superstitious customes of the heathen , which by the compliance and fondness of some christians had dishonoured the excellency and innocency of the christmas festivity ; as we finde noted by the fathers of the synod of turi . sometimes there had been reason to retain these things : but when in the days of persecution some weak-hearted christians did shelter themselves under the cover of such symbolical ceremonies , and escap'd the confession of christianity by doing some things of like custome , or when the folly and levity of christians by these instruments pass'd on to vanity or superstition , then the church with care did forbid the retaining of heathenish customes , which had been innocent but for such accidents . in these things the church may use her liberty , so that all things be done to edification . . but if the customes and rites be such as are founded upon any point of doctrine , whatsoever it be that derives from pagan customes must also be imputed to their doctrines ; and then to follow their customes , will be also to mingle the religions , to blend light and darkness , and to joyn christ with belial . it had been a material objection which faustus the manichee made against the catholicks , that they did remove the worship from idols , and give it to saints and martyrs . s. austin , who was to answer the objection , could not justify , but did deny the fact , as to that instance and some few others : for the custome of the nations in such cases was no argument , but an objection . from these premisses it will appear to be but a weak pretence to say , that if many nations and religions agree in such a ceremony , or such an opinion , it will be suppos'd to come from the light of nature . for there are not many propositions in all which nature can teach ; and we should know but a very few things , if we did not goe to school to god , to tutors , to experience , and to necessity . this pretence would not onely establish purgatory , but the worship of images , and the multitude of gods , and idololatrical services , and very many superstitions , and trifling observances , and confidences in dreams , and the sacrifice of beasts , and many things more then can well become or combine with christianity . when not onely some nations but all agree in a proposition , it is a good corroborative , a good second to our perswasions , but not a principal ; it gives advantage , but not establishment , ornament , but not foundation to a truth : which thing if it had been better observed by the christians who from the schools of plato , chrysippus , aristotle and epicurus came into the schools of christ , or from the temples of jupiter and apollo into the services of the church , christianity had been more pure and unmingled then at this day we finde it . the ceremony of sprinkling holy-water was a heathenish rite , us'd in the sanctifications and lustrations of the capitol , as alexander ab alexandro relates : but because this is not a ceremony of order or circumstance , but pretends to some real effect , and derives not from christ or his apostles , but from the gentiles , and relies upon the doctrine of the effect of such ceremonies , it is not justifiable . burning candles by dead bodies was innocent and useful to them that attended in the vigils before interrement ; but when they took this from the custome of the heathens , who thought those lights useful to the departed souls , they gave a demonstration by the event of things that they did not doe well : for the christians also deriv'd a superstitious opinion along with the ceremony , and began to think that those lights did entertain the souls in those cemeteries ; and this produc'd the decree of the council of eliberis , that wax candles should not be burnt in the day time , lest the spirits of the dead be disturb'd . now when any false principle is in the entry of the ceremony , or attends upon it , or any superstition be in the progress or in the end of it , any scandal , or any danger , such customes are not at all to be followed , such rituals are not to be imitated or transcribed : that is , no custome is a warranty for any evil . rule xx. the measure of perfection and obedience expected of christians , is greater then that of the jews , even in moral duties common to them and us . it matters not whether christs law have in it more precepts then were in the law of moses : our work is set before us , and we are not concerned how much they had to doe ; and in most of the instances which are , or are said to be new commandements , it may also be said of them as it was by the apostle concerning charity , this is a new commandement , and this is an old commandement ; there being , at least in most instances , an obligation upon them to doe what was of it self good and perfective of humane nature , and an imitation of the eternal law of god , a conformity to the divine perfections . this is true as to the material part : but then because that which was an old commandement is also made a new commandement , and established upon better promises , and endeared by new instances of an infinite love , and we our selves are enabled by many more excellent graces , and the promise of the holy spirit is made to all that ask him ; it is infinitely reasonable to think , that because this new commandement superadds nothing new in the matter , it must introduce something new at least in the manner , or measure of our obedience . they and we are both of us to pray ; but we are commanded to pray fervently , frequently , continually . they were to be charitable , and so are we : but they were tied to be so to their friends and to their neighbours , but we to our enemies ; and though in some instances they were tied to be so , yet we are bound in more ; more men are our neighbours , and more are our brethren , and more is our duty . they were to doe them no hurt ; but we must doe them good . they were to forgive upon submission and repentance ; but we must invite them to repentance , and we must offer pardon . they were to give bread to their needy brother ; but we are in some cases to give him our lives . they were to love god with all their souls , and with all their strength : and though we cannot doe more then this , yet we can doe more then they did ; for our strengths are more , our understandings are better instructed , our shield is stronger , and our breast-plate broader , and our armour of righteousness is of more proof then theirs was . dares and entellus did both contend with all their strength ; but because entellus had much more then the other , he was the better champion . . this rule does principally concern christian churches and communities of men ; that their lawes be more holy , that the condition of the subjects be more tolerable , that warres be not so easily commenc'd , that they be with more gentleness acted , that the lawes of christ be inforc'd , that malefactors be not permitted , that vice be more discouraged , that nothing dishonourable to religion be permitted , that the kingdome of christ in all capacities be advanced , that his ministers be honour'd and maintain'd according to the excellency of the present ministery and the relation to christs priesthood , that the publick and honorary monuments of it be preserv'd , and vertue properly encouraged , and great publick care taken for the advantageous ministery of souls , which are the proper purchase of our redeemer , that in all things christ may be honour'd by us more then moses was by them , and that god through jesus christ be more glorified then he was in the levitical government . . this also concerns single persons ; that they certainly abstain from all those imperfections of duty which were either permitted in the law , or introduc'd by the commentaries of their doctors , or inferr'd by the general declination of their first piety , and the corruption of manners . the jewes would not take usury of a needy jew , but of a needy stranger they would : but we must consider them with a more equal eye ; we must be charitable to all ; for to a christian no man that needs and asks him is a stranger , the jewes had great liberty of divorces indulg'd to them ; a christian hath not the same : but in that in which he is permitted , he is not to be too forward . . in matters of duty a christian is to expound his obligation to the advantage of piety , to security of obedience , to the ease of his brother , and the pressing upon himself ; that whatever be the event of his temporal affairs , he secure his spiritual interest , and secure justice though to the loss of his money , and in all doubts determine for duty rather then for interest : the jewes went not beyond the letter of the commandement . . in the interior acts of vertue a christian is to be more zealous , forward , operative and busy , frequent and fervent ; he must converse with god by a more renewed entercourse , give himself no limits , alwaies striving to goe forward , designing to himself no measure but infinite in the imitation of the perfections of god , and the excellencies of his most holy son. . in the exteriour acts of vertue christians must according to their proportion be asham'd to be outdone by jewes , not onely in what they did in obedience , but also in what they in good and prudent zeal for the law of moses did expend or act . i say , what they did act in good and prudent zeal for their law. thus they adorn'd their temple , freely gave contributions for it's support and ornament , lov'd all of their perswasion , endeavour'd to get proselytes ; and therefore are in these things not onely to be imitated , but to be outdone , because all this was a prudent and zealous prosecution of their duty . but when in zeal they did not onely love their own sect , but hate and persecute and were uncivil to all of another perswasion , this was zeal indeed ; but it was folly too and a work of the flesh , and therefore not to be imitated by christians who are the servants of the spirit . . where christians are left to their liberty in those instances in which the jewes were bound , christians ought freely to doe as much as they did by constraint and by necessity : for then properly we doe more then they , when we voluntarily chuse what was impos'd on them : it is not more work , but it is more love . thus the jewes were bound to pay tiths to the levites ; we are commanded to maintain them honourably : but because tiths is not in the commandement to us , we ought to supply the want of a command by the abundance of love , and in this there is no abatement to be made but by what did concern the nation in some special relation , necessity or propriety . god was pleas'd to make the more ample provision for the tribe of levi , because they had no inheritance amongst their brethren ; they had no portion in the division of the land . now because the christian clergy have a capacity of lands and other provisions , there is not all the same reason in the quantity of their appartiment as was in the assignation of the levitical portion . now when any such thing can intervene and enter into consideration , it must be allowed for in the proportions of increase which are demanded of the christian. the jewes gave great contribution to the temple ; but it was but one , and therefore it is not to be expected that every christian church in such a multitude should be adorn'd and rich like the temple of jerusalem . . where jewes and christians are equally left to their liberty , it is infinitely reasonable & agreeable to the excellency of the religion , that christians should exceed the jewes . thus we find that at the erecting of the tabernacle the jewes brought silver and gold and other materials till they had too much , and the people were commanded to cease and bring no more . now when an occasion as great in it self and more proportionable to the religion calls upon us for an offering and voluntary contribution , if the instance be in a matter as proportionable to the gospel as that was to the law of moses , the excellency of the religion and the dignity of the work and the degree of our grace and love require of us to be more ready and more liberal in equal proportions . . in those graces which are proper to the gospel , that is , such which are the peculiar of christians , literally and plainly exacted of us , and but obscurely insinuated , or collaterally and by the consequence of something else required of them , it cannot be but that the obedience which we owe should be more ready , the actions more frequent , the degrees more intense ; because every advantage in the commandement hath no other end but to be an advance of our duty ; and what was obscurely commanded can be but dully paid ; while the christians duty must be brisk and potent and voluntary and early and forward and intense , in proportion to greater mercies receiv'd , to a better law , to a more determin'd conscience to a clearer revelation , to more terrible threatnings , and to the better promises of the gospel : all which are so many conjugations of aide , and instances of a mighty grace . and therefore christians are to be more humble , more patient , more charitable , more bountiful , greater despisers of the world , greater lords over all their passions , then the jewes were oblig'd to be by the consequences of their law . . when this comes to be reduc'd to practice in any particular inquiry of conscience , every christian is not to measure his actions by proportion to the best , and the rare persons under the mosaick law , in their best and heroick actions . for who can doe more then david did after he had procured the waters of bethlehem to cool his intolerable thirst , but to deny his appetite , and refuse to drink the price of blood ? who can doe more then he did and would have done toward the building of the temple ? who can give better testimony of duty to his prince then he did to saul ? who can with more valour and confidence fight the battels of the lord ? who can with more care provide for the service of god , and the beauty and orderly ministeries of the tabernacle ? who can with more devotion compose and sing hymnes to the honour of god ? in these and such as these david was exemplary ; and so was moses for meekness , and job for patience , and manasses for repentance , and abraham for faith , and jacob for simplicity and ingenuity , and enoch for devotion : these in their several periods before and under the law were the great lights of their ages , and set in eminent places to invite , forward the remiss piety of others , alluring them by the beauty of their flames to walk in their light and by their example . and it is well if christians would doe as well as these rare personages in their several instances . but as some women are wiser then some men ; and yet men are the more understanding sex , and have the prerogative of reason and of government : so though some persons of the old religions were better then many of the new ( of the religion of jesus christ ) yet the advantage and the increase must be in the christian church , which must produce some persons as exemplary in many graces as any of these hath been in any one . . but then as to single persons ; . every man must observe those increases of duty which our blessed saviour either by way of new sanction , or new interpretation , superadded to the old , in the sermon upon the mount. . every man must doe in proportion to all the aides of the spirit which the gospel ministers , all that he can doe : which proportion if he observes , it will of it self amount to more then the usual rate of moses law , because he hath more aides . . he must be infinitely remov'd from those sins to which they were propense , and which made god to remove them out of his sight ; such as were idolatry , the admitting of strange gods , infidelity , obstinacy , hypocrisy , and sensual low appetites : because these were the crimes of an ignorant uninstructed people in respect of what the christian is ; and for a christian to be an idolater , or easily divorc'd , or incredulous , as they were , is therefore the more intolerable , because it is almost remov'd from his possibilities ; he can scarce be tempted to such things who knowes any thing of the doctrine of the gospel . . there is no other positive measures of his duty , but that which can have no measure it self , and that is love ; and a christian must therefore exceed the righteousness of the subjects of moses law , because they must doe all their works in faith and love : in faith , to make them accepted , though they be imperfect ; in love , to make them as perfect as they can be . now he that loves will think every thing too little ; and he that thinks so will endeavour to doe more , and to doe it better : and christians that have greater experience of god , and understand the nature of charity , and doe all of them explicitely and articulately long after the glories of an eternal love , and know that all increase of grace is a proceeding towards glory , need no other argument to inforce the duty , and no other measure to describe the duty of this rule , but to reflect upon the state of his religion , the commandements , the endearments , the aids , the example , the means : all which are well summ'd up by s. john , beloved , we are the sons of god , and it does not yet appear what we shall be ; but we know that when he shall appear , we shall be like him ; for we shall see him as he is : and every man that hath this hope , purifieth himself as god is pure . that is , we are for the present children of god by adoption , seal'd with his spirit , renewed by regeneration , justified by his grace , and invited forward by most glorious promises , greater then we can understand . now he that considers this state of things , and hopes for that state of blessings , will proceed in duty and love toward the perfections of god , never giving over till he partake of the purities of god and his utmost glories . i adde no more but this , that in the measures of the practice of this rule there is no difficulty , but what is made by the careless lives of christians and their lazy and unholy principles . at the rate as christians usually doe live , it is hard to know how and in what instances and in what degrees our obedience ought to be more humble and more diligent then that of moses disciples . but they that love , will doe the thing , and so understand the rule . obedite , & intelligetis , obey , and ye shall understand . concerning the interpretation of the laws of the most holy jesus , i know of no other material consideration here to be inserted . onely there are several pretences of exterior and accidental means of understanding the laws of christ , which because they are deriv'd from the authority or from the discourses of men , they are more properly to be considered in the rules concerning humane laws , which is the subject of the next book , where the reader may expect them . the end of the second book . dvctor dvbitantivm , or the rule of conscience in all her generall measures ; serving as a great instrument for the determination of cases of conscience . the second volume , by jeremy taylor , d. d. romans . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecce agnus dei gui tollit peccata mundi london , printed for r roiston at the angell in iuy iane. . of humane laws , their obligation , and relaxation : and of the collateral , indirect , and accidental bands of conscience . the third book . london ; printed by j. flesher for r. royston . . chap. i. of humane laws in general ; and what obligation they pass upon the conscience . rule i. the conscience is properly and directly , actively and passively , under pains of sin and punishment , obliged to obey the laws of men . that the laws of god and man are the great measures of right & wrong , of good and evil , of that which is to be followed and what is to be avoided in manners of men , and the entercourses of societies , is infinitely certain and universally confess'd . since therefore humane laws are one moiety of the rule and measure of conscience , and that we are bound to obey our lawful superiours in what they command , it is naturally consequent to this , that we acknowledge the conscience boun● , and that in humane laws as well as in divine , though according to their several proportions , the conscience ought to be instructed . and indeed there is more need of preachers in the matter of divine laws , and more need of wise and prudent guides in the matter of humane laws . for the laws of god are wiser and plainer , few and lasting , general and natural , perceiv'd by necessity , and understood by the easiest notices of things ; and therefore men have more need to be call'd upon to obey , then taught how ; and therefore here the preachers office is most necessary and most requir'd . but humane laws are sometime intricate by weakness , sometimes by design , sometimes by an unavoidable necessity ; they are contingent , and remov'd farre from the experiences of most men ; they are many and particular , difficult and transient , various in their provisions , and alterable by many parts and many ways : and yet because the conscience is all the way oblig'd , she hath greater need of being conducted then in the other , where every wise man can better be a guide in the little intrigues , and every child can walk in the plain way . but our first inquiry is , whether the conscience be oblig'd or no. for if conscience be not , then nothing is concerned but prudence , and care that a man be safe from the rods and axes : but then the world would quickly find that fear would be but a weak defence to her laws ; which force , or wit , or custome , or riches would so much enervate , or so often evacuate . and therefore the greatest case of conscience in this whole matter is , whether it be a matter of conscience as well as of prudence and security to obey the laws of man. and this question is so dubious and unresolv'd , that cajetan and henricus de gandavs did suppose it fit to be determin'd by the pope in cathedra , as thinking it otherwise to be indeterminable . the reasons of doubting are these ; . because god onely is lord of consciences , he onely can discern the secret that is there , and he onely can punish there ; and therefore to suppose any band upon conscience from humane laws , would be to devest god of his royalty : none but he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart and mind of man can give laws to it ; for none else can take cognisance , or give a compulsory . . the conscience is seated in the understanding ( as i have already prov'd , ) but that is an imperious faculty that acknowledges no superiour but god ; because he onely being infallible , he onely can instruct and inform it rightly , none else can have power over it . for the understanding hath a proper way of being rul'd . the will is rul'd by empire , but the understanding by doctrine ; that is govern'd by command , this by argument ; the will by power , the understanding by truth : now because god onely is truth , and every man a liar , god onely can rule the understanding , which is the court of conscience . . to submit the conscience to any law or power of man , is to betray our christian liberty : for christ having set us free from all the bondage even of that law which god himself made and gave to moses , he having alleviated the burden of rites and ceremonies , and left the jews at liberty to be governed as they pleas'd themselves , would not take off the laws of god to impose upon us the laws of men ; and there is no such thing as christian liberty but a freedome from the law of moses , and the law of carnal ordinances , and the laws of men ; for that which the preachers speak of , a liberty from sin , and from hell , and the grave , . this is rather a deliverance then a liberty , a rescue from an evil of another nature , not a state of freedome and ease . . as many men have order'd their theology , we are so farre from having a liberty from sin , that they have left us nothing else but a liberty to sin : and indeed we have no liberty or freedome from sin as long as we are alive , but we are always in warre and contention , which is worse then death ; and so many men are always captive under sin , and all men doe so often obey it , ( and his servants we are to whom we doe obey ) that we have little reason to boast of christian liberty in that sense . . s. paul using the word liberty , and speaking of the advantages of christians in this , instances it onely in being freed from those ordinances of moses , and the impositions which some philosophers or some sects of men would bring upon the conscience . . liberty from sin , or christian liberty in this sense is nothing but a tropical expression , a metaphor and similitude , and therefore is not that real priviledge by which we were materially advantag'd upon the publication of the gospel of christ. the result of which considerations is , that all christians are free men , servants of christ , and of none else , it being an express commandement , and that strengthned with a reason , ye are bought with a price , be ye not the servants of men ; which at least must be understood of conscience , and the mind of men . . for granting it to be lawful for men to make laws , yet that these laws cannot bind the conscience it appears plainly in this ; that whatever laws of the church are made concerning any rite or ceremony , let it be never so necessary or fitting that they be obeyed , yet the things doe not become intrinsecally necessary , and therefore are not to be thought so , lest , expresly against the commandement of our blessed saviour , we teach for doctrines the commandements of men . to keep holidays may be very good , so that we observe them to the lord ; but he that thinks it necessary and a direct duty , wrongs his own conscience : which demonstrates that conscience is free when every thing else is bound . you may fast when you are commanded by your superiour , but you must not think that fasting is a part of the divine service ; that is , though man commands fasting , yet god does not : and then if man of himself does binde the conscience , he hath a power equal to god , and can make divine commandements : but if man cannot doe so , then the conscience is free , and not tied by humane laws . . if humane laws doe binde the conscience , then it is put into the power of man to save or damne his brother ; not directly , but upon the consequence of his obedience or disobedience , which is all that is done by the laws of god ; and men shall have power to make more ways to the devil , to make the strait way to heaven yet straiter , and the way to hell , which is already broad enough , yet wider and more receptive of miserable and perishing souls . . christ is the author and finisher of our faith , and so of every grace : that is , he onely can give it , and he onely can take it away . since therefore that which makes a sin , destroys the grace , no humane authority can make an action to be a sin ; because no humane power can dispose of grace or take it away . . in the instance of civil power and civil laws the case is more certain , for this reason ; because the civil power cannot remit sins , therefore neither can they bind to sin : and from hence it will follow , that supposing ecclesiastical laws doe bind the conscience , yet the civil cannot . but then as for the ecclesiastical power and laws , they also are as invalid upon another account , because the church having no external compulsory , can onely bind in those things where god hath already bound ; and therefore can make no laws of her own , but what are already made by a higher power , and consequently cannot bind to sin , but there where the conscience is already bound by god. and if the church should inflict her censures for any thing that were not of it self a sin against god , as for not paying the fees of the spiritual court , for a poor mans working for his living upon a holiday , the world would cry out of her ; which shews , that where god hath not bound the conscience , neither the ecclesiastical nor the civil power can . . if humane laws doe directly bind the conscience , then it is as great a sin to transgress a law of man , as to break a law of god ; with our bare foot to touch the ground within the octaves of easter , as to call our brother fool ; to eat flesh on friday as great as to commit fornication : which consequent because it is intolerable , so also is the opinion that inferres it . the conclusion is , in christ jesus there is neither high nor low ; that is , christian religion hath no hand in this heraldry of secundum , sub , & supra ; but whatsoever difference of person , of order , and of government is amongst us , is by agreement : it is , as s. peter calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ordinance of man ; and for mans sake it is to be obeyed : but the conscience is still at liberty where onely the commandement of man does intervene . this opinion is taught by fernandus vasquius a spaniard , and he affirms that all the gentlemen and common people of spain ( the scholars onely excepted ) are of this opinion : it was also taught by some of the scholars of calvin , and some lutherans , by all the anabaptists of germany of late ; and that upon the strength of the first , the third and fourth argument ; and formerly by jacobus almain , and john gerson , by felinus , cajetan , and navarre , but they mean onely the civil laws of princes , upon the confidence of the sixth and something of the seventh argument ; all which i have thrust forward as farre as the nature of the question would bear , and added some more : which i have done , not that these arguments ought to prevail , but that by the examination of them this great question may have right done it , by being rightly stated , and fully cleared . first therefore to the main inquiry ; it is certain as an article of faith , as necessary as any other rule of manners , that every subject is bound to obey the just laws of his lawful superiour , not onely under fear of punishment from man , but under pain of the divine displeasure . . because the power by which men make laws is the power of god : by me kings reign , and the law-givers decree justice , says the wisdome of god ; that is , the son of god , the wisdome of the father , to whom he hath given all power in heaven and earth , he it is by whom , that is , by whose power and wisdome , kings reign . for this is the wisdome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which god possessed from the beginning . the lxx reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , creavit , which god created from the beginning ; and this word the arrians make use of to their evil purposes , but very weakly and against the faith of the original , where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kanan possedit . this eternal son of god , and the wisdome of the father , the king of kings and the lord of lords , is the original of all humane power , and this is nothing but a derivative from him . for power is given you of the lord , and soveraignty from the highest ; and ye are ministers of his kingdome . and s. paul expresly and dogmatically affirms , there is no power but from god : the powers that be , are ordained of god. whosoever therefore resisteth the power , resisteth the ordinance of god. so that the legislative or supreme power is not the servant of the people , but the minister , the trustee and representative of god. . the power of the sword is onely from god ; for since no man is lord of his own life , no man hath power to kill himself , neither hath he power to warrant any man else to doe it ; for what he may not doe himself , he cannot commission and impower any one else to doe . vindicta mea , saith god , vengeance is mine , i will repay : and it is gods sword with which the magistrate strikes ; and therefore kings and potentates are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods deputies and ministring officials , in his name to be the avengers of his wrath : and as christ said to pilate , thou couldest have no power unless it were given thee from above , may be said to all just humanes powers , it is given them from above , not from beneath , from god , not from the people . the consequent of which is this , if it be god that strikes and pays vengeance by the hand of the magistrate , then it is god who is offended when the law of the magistrate is violated ; for whoever strikes is the party injured ; and the magistrate being gods minister , as he is the less principal in the justice done , so also in the injustice suffered . dixit deus quia dii estis , it is god who hath said to the magistrates that they are gods ; that is , in the place of god : by his authority they strike , and he is the injured person : and therefore he who is so smitten by the sword of god , is a sinner against god , for he punishes none else . patet culpa , ubi non latet poena . if god punishes , it is certain man hath sinn'd , said s. a austin , and s. b prosper . the one is the indication of the other . but the thing is expresly affirmed by the scripture ; for having dogmatically and fully signified that all humane just power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they being the several expressions of solomon according to the lxx , and of s. paul in his own words , it is not content to leave us to find out the consequence of these , but literally affirms the main articles . so s. peter , be ye subject to every ordinance of man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the lords sake ; which s. paul speaks yet more explicitely , wherefore it is necessary that ye be subject , not onely for wrath , but also for conscience sake . sicut christo , as to christ , so be obedient to your masters , or temporal lords ; so the same apostle : that is , by the same necessity , for the same reason , to avoid the same punishment , to have the same reward , and by the force of the same religion , and that you may not prevaricate the laws of god , or doe violence to your conscience . nothing can adde light to these so clear words , they are bright as the sun , certain as an article of faith , clear , easy and intelligible , according to the nature of universal divine commandements . s. c chrysostom and c theodoret urging these precepts , say , that we are not to obey out of courtesie , but of duty ; not out of liberality , but necessity ; that is , according to s. c ambrose and s. austin , the fearful pains of hell and eternal damnation attend them that disobey . d and this whole matter is infinitely demonstrated in this one consideration : the laws of man doe so certainly bind the conscience , that they have a power of limiting and declaring , and making the particulars to become the laws of god. for though the divine law forbids murder , yet the law of man declares concerning the particular , that it is , or it is not murder , and by such declaration , by such leave or prohibition respectively makes it so . in spain if a wronged husband or father kill the deprehended adulteress , it is no murder ; in england it is . for in spain the husband or father is permitted to be executioner , where notoreity is declared to be sufficient conviction : here they are not trusted with it ; and the judge and the executioner are persons vastly remov'd . if a law e forbids me to take my own goods from a thief , it is theft to doe it , but it is no theft if the law permits f . it is incest for the uncle to marry with his niece : it is so where the laws have made it so , but it is not so of it self , for it was not so always . since therefore humane laws can constitute an action in the habitude of a divine law , it is beyond all question , it does oblige the conscience . . this obligation is pass'd upon the conscience , and there is this necessity of obeying : not onely in case humane laws be first given by god in thesi , or in hypothesi , that is , in words or in sense , in direct affirmation or just consequence , in substance or in analogy ; but though the matter of the law be in its own nature wholly indifferent before the sanction and constitution . the first conclusion i intended against the anabaptist , and this second against gerson , almain , and the dissenting sectaries : and of the truth of it we have an instance in the person of s. paul , who by his apostolical authority gave an injunction which hath ever since been an ecclesiastical canon ; and yet he alone and not the lord gave the word , that a believing wife or husband should not depart from their unbelieving correlative , if he or she respectively desir'd to stay . it was a matter in which christ had not at all interpos'd , but s. paul made it a law to the christian churches ; and whoever shall prevaricate it shall bear his burden . and indeed it were a vain thing to suppose that all humane laws were derived from the law of nature , or the divine positive ; or that those which were not so derived could not be good and reasonable , and that the authority binding them were incompetent . for whatsoever is derived from the law of god cannot by men admit variety , nor suffer diminution , or goe into desuetude , or be extinguish'd by abrogation : and then it would follow that no king could command any thing but what was necessary before he commanded it ; and nothing could be a law to the persians , but what also did oblige the greeks ; and nothing could bind in the olympiad , but what was decreed before the days of semiramis ; and there were no law but those of the medes and persians ; and there could be no provisions made for new necessities , and the government of commonwealths could never be improved by experience , and all law-givers were as wise at first as ever they could be . all which are such foolish consequences , that it must be granted , that whatever humane power can justly ordain , or prudently , or necessarily , or probably , all that is bound upon the conscience of the subject certainly and to all events as the laws of god himself . and therefore plato said well , that before the law is made , men may judge of it , but after the sanction , not at all : that is , it is so indifferent in its nature , that it is fit to be considered and disputed ; but when it is made a law , there remains nothing but a necessary obedience . and to the same purpose aristotle largely discourses ; for when he had divided the civil law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the natural and the constituted , he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law that is not natural , but decreed by man , in the beginning it matters not whether it be made or no ; but after it is made , it is a great matter whether it be kept or no. but this whole affair is put beyond all scruple by the words of the apostle , obey your masters , not onely the good and gentle , but the morose and harsh ; that is , not onely if what he commands be in it self good and fitting , but if it be troublesome , and uneasy , and unnecessary ; any thing , so it be not unlawful : for every thing that god hath not forbidden , can be bound upon conscience by a lawful superiour . either therefore all humane laws are nothing else but commentaries on scripture or the natural law , or else are wholly unnecessary , as being nothing but repetitions of the divine laws : and there can be no new law made ; or if there can , it must bind the conscience : for all other things bind the conscience by themselves , and without humane constitution . if therefore any humane constitution , as such , can bind the conscience , it must be of such instances which either are derivatives from the law of nature , or of things which before the law did not bind at all , that is , of things which in their own nature are indifferent . . that humane laws bind the conscience does not depend upon the intention of the law-giver ; for when the arrow is shot out of the bow , it will hit or miss by its own force and order , not by the intention of the archer : and no law-giver can make a law with a purpose not to oblige the conscience . in the reign of queen elizabeth this question was much talk'd of , and little understood ; and some discontented recusants under the government of the church of england had so talk'd the lawes themselves out of countenance , that the legislative power durst scarce own the proper obligation of an ecclesiastical , or of a law relating to any thing of religion ; insomuch that when the wisdome of the state thought fit to confirm the ancient lawes of ecclesiastical fasts , they superadded this proviso , that if any one should affirm that these lawes were intended to bind the conscience , he should be punish'd like the spreaders of false newes : and the jejunium cecilianum , the wednesday fast , was made without such obligation . now this is plainly to them that understand it , a direct artifice to evacuate the whole law : for a law that is made without intention to bind the conscience is no law at all ; for besides that it is a plain giving leave to any man to break it that can doe it without observation , or can bribe the officers , or is bigger then the informers , or not easy to be punish'd , or that dwels alone , or that is himself a minister of the law , besides this , i say , it is directly no law at all . for all humane power being deriv'd from god , and bound upon our consciences by his power , not by man , he that saies it shall not bind the conscience , saies it shall be no law , it shall have no authority from god ; and then it hath none at all : and if it be not tied upon the conscience , then to break it is no sin , and then to keep it is no duty : so that a law without such an intention is a contradiction ; it is a law which binds onely if we please , and we may obey when we have a mind to it ; and to so much we were tied before the constitution . ** but then if by such a declaration it was meant that to keep such fasting-daies was no part of a direct commandement of god , that is , god had not requir'd them by himself immediately , and so it was ( abstracting from that law ) no duty evangelical , it had been below the wisdome of the contrivers of it ; for no man pretends it , no man saies it , no man thinks it : and they might as well have declar'd that that law was none of the ten commandements . . though humane lawes doe not bind the conscience by the intention of the law-giver , but by the command of god , yet god does bind the law upon the conscience according to the intention of the power that decrees it . for though a father cannot command his son to doe a lawful and fitting service , and by his intention make that the disobedient son shall not sin against god , because he cannot make disobedience to be no sin ▪ yet by intending less obligation in the law , he makes the crime imputable in a less degree ; that is , the authority is the less despis'd , there is less evil consequent , the mischief is small , the inconvenience little . * and therefore the doctors of the canon law doe to very little purpose trouble this question with inquiries after signs , when the intention of the law-giver is to bind to mortal , when to venial sins . for besides that the distinction it self is trifling according to their understanding of it ( of which i have given a large account in a discourse on purpose ) and besides that the commands of heathen parents , and masters , and princes who knew nothing of that distinction ( if it had been right ) did nevertheless bind their subjects to obedience under pain of sin ; besides these , i say , the law-giver does not at all make it a sin , or no sin : he onely intends it should be kept , and to that purpose binds it with penalties , and consequently and indirectly binds the conscience : but god binds the conscience properly and directly ; for the law is divine in respect of the power and authority , but humane in respect of the matter and the instance : and that is the meaning of these words put into the rule . the conscience of man is by gods law properly and directly bound to obey the lawes of men ; not indirectly and by the consequence of some other duty , but by a commandement and the purposed solemn declaration of his will in this affair . but this i shall more fully explicate in my answer to the opposite arguments . now because although the law-givers intention does not directly make the disobedience to be sin or no sin , yet because indirectly it hath influence upon the action and the conscience of the subject , it is useful that i set down the rules and measures of the difference ; and how we may guess ( for it can be no more ) at the distinct obligations which from the diversities of humane lawes are passed upon the conscience . rules of distinction , or the measures by which we shall prudently conjecture at the gravity or lessening of the sin of disobedience to humane lawes . . he that breaks a law which is established upon great penalties , commits a great sin . because it is regularly to be presumed that the supreme power puts much upon it , when he is so earnest for its observation . rem quae culpâ caret , in damnum vocari non convenit , saith the law , cap. . de constit . if there be no fault there ought to be no punishment ; they are relatives , and correspond also in their very degree . quis dubitaverit hoc esse sceleratius commissum quod est gravius vindicatum ? saith s. austin , if the punishment was more grievous , the wickedness also was the more intolerable : ut juxta mensuram delicti sit & plagarum modus : that 's the measure of punitive justice , that the number of the stripes be according to the measure of the iniquity . and concerning those things where there is any doubt , the subject is not to judge whether the law be very necessary or no ; but to judge concerning the intention and mind of the superior , and whether he thinks it very necessary : for he knowes best , and by his knowledg and his authority is the most competent judge . this rule hath no exception , unless it be evident that the punishment is impos'd for terror , and to affright men from doing that for which it is not very fit they should be severely punish'd : as if a prince should under pain of death forbid the hunting of a hare ; the greatness of the punishment neither makes nor declares the fact more criminal then it is in its own nature under a law that forbids it under a smaller punishment . but if the case be doubtful , whether the law be of great purposes and design , the greatness of the punishment in a prudent and temperate government is the best exterior indication . but if the punishment be light & trifling , the offence is so too ; for the legislative power can put no more weight upon it then it declares by punishment , but so much it does : and the rule of alfonsus à castro is very useful here and in some other articles , humana lex non magis gravat conscientias quam corpora . for gods law adding energy and sanction to the constitutions of man , binds so far as the prince or as the prelate binds : and this is fully signified in the words and commission of christ to his church , whatsoever ye shall bind on earth , shall be bound in heaven ; for there our blessed lord constituting a government in his church , as already there was in the world , though of another nature , and by compulsories external , and a proper jurisdiction ( from which the spiritual differs , as i shall explicate in the fourth chapter of this book ) did promise to doe to them as to the princes of the world ; that is , verify their ministery of lawes and judgments . he indeed appointed other manners of coercion , and a distinct administration ; but the power of giving lawes and judgments he gave then ; and he gave it as firmly as to the greatest kings : that is , as he commands subjects to obey their princes , so also to obey their spiritual superiors ; as he will punish the rebellious and disobedient to kings , so the disobedient to bishops , and to apostolical prelates ; that is , according as every superior can and intends to bind by his temporal or spiritual penalty , god will verify it and condemn the same person with an eternal . since therefore gods verification of humane lawes and judgments is after the sanction and for it wholly , it must also be according to it . he that binds what man binds , binds so much and no more ; as therefore man intends the obligation , so god obliges the conscience . . if the matter of humane lawes be great in it self , to prevaricate those lawes gives a proportion of greatness to the crime . . but this seldome happens but when a divine law is complicated with the civil ; such as the prohibition of publick stewes , the lawes for keeping daies of religion , the lords day , christmas , ascension , and the incarnation , the preserving the persons of them who minister to religion sacred , the immunity and intemeration of holy things as well as holy persons , the matters of sacrilege , simony , keeping of vowes , together with all specifications and humane instances of divine commandements , as that children should not marry without their parents consent , that marriages should not be co●summate before they be published . . to these also are to be added such lawes which in their own nature contribute much to the publick security or advantage : as that men should not in a city fire their own houses , nor cut the damme of the sea upon their own ground , that they should not in times of peace fire a beacon , nor tell false and disheartning news to an army ready to joyn battel , nor make false musters when the enemy is near . . though the matter of the lawes be in it self light and trifling , yet if by reason of some present appendages , and visible or probable consequences it be great , the conscience is tied to obedience under a great crime . for a single souldier to fly from a battel is of it self no great matter , were it not for the evil example ; but because it may affright the next man and that may scare the rank , and the rank may disorder the company , and so proceed to an intolerable mischief , therefore the sin is great by the proportion to the evil it is likely and apt to produce . to carry corn abroad is no great matter of it self ; but when the price is great and the plenty is little , the mischief it does by accident is the measure of the sin . . * of the same consideration it is , when an action of it self light and impertinent is made the matter of a great scandal . to kneel or to stand at the holy communion hath been severally used in divers churches ancient and modern ; but when a law is made that we shall kneel , and if i doe not kneel he that observes will think i doe no reverence to christs body and blood , and by my example will learn to despise it , the conscience is burden'd with the sin of irreverence something , but very greatly with the sin of scandal . . when the thing of it self is indifferent , and yet the custome of it is pass'd into superstition , or causes horror , or some notorious evil effect , the lawes that prohibit any such thing doe bind the conscience to obey under the pain of being guilty of the great evil that is introduc'd by it . to light up candles by dead bodies is as harmless as any thing ; but if it be prohibited for the avoiding of superstition to which it ministers in some weak persons , the disobedience hath its value not according to the action , but the evil intention to which it is suppos'd to contribute . thus we find a title in the canon law , de cadaveribus non exenterandis & in frusta concidendis ut ad alia loca transferantur : and it is forbidden under the pain of the greater excommunication , that bodies should be imbalmed , that is , unbowell'd and cut in pieces to be carried to other places of sepulture remote from where they died . the thing in it self was innocent and warranted by the practice of whole nations , and had countenance from the examples of jacob and joseph ; but it did light into the observation of people that thought it cruel , unnatural and inhumane , and there that opinion , not the nature of the action , gave the weight and value to the disobedience . . when an action in it self indifferent is by the law expounded to signify a sin , though in it self it doe not , nor in the heart of him that does it , the disobedience to that law is an act of that sin , or at least of a scandal relative to it . thus if a civil law , were made to forbid women to goe in mens cloths , as presuming them that did so were incontinent and wanton , she that disobeyed that law was really to be judged wanton , because she would doe that which the law so expounded ; and her crime was great , not according to the thing it self , but to the sense of the law ; she despises her own reputation , does that thing which the law , by which the best judgments are made , judges to be incontinence , and therefore she is justly to be condemned as an incontinent : and upon this account there was a law made ; and it is recited cap. si qua mulier , dist . . where women under pain of anathema are forbidden to appear in a mans habit ; where the gloss addes , scil . ob malum finem , if it be for an evil end , it is a sin proportionate to that evil end : and therefore when the law declares beforehand , that it shall be judged to be a ministery to that evil end , the action is that sin which is so adjudged , & the conscience bound accordingly . but this caution hath one limitation , viz. though the law expounds such an action to be incontinence , and therefore ordinarily it is to be judged ; yet if it really be not so , but be done upon some great necessity or for some very good end , though till the publication & approbation of the cause , it be externally and legally dishonest , yet the conscience is clear : because in an action that is indifferent , and condemn'd onely for a presumptive end , when that presumption fails in the particular , and the indifferent action serves really to a pious , a charitable , or a necessary end , the action is made good , and therefore the conscience is disoblig'd . for that which is really so , prevails over that which is but presumed so . thus we find that s. euphrosyna liv'd long in a monastery of men ; and the church which took cognisance of it , did , upon evidence of her piety and purity , after death declare her a saint : and that s. eugenia went in a mans habit [ to avoid the persecutors of christianity for a while ] is told in the menologion of the greeks ; and her memory as of a virgin and martyr is celebrated in the greek church upon christmas eve . and when nonnus the bishop of edessa had converted s. pelagia , who from a common curtezan became a glorious saint , after the suffering of most severe penances in the mount olivet , she estrang'd her self from all probabilities of temptation from vain men by living in a mans habit conceal'd all her life-time ; and the church keeps her memorial in honour upon the th of october . . if the matter of humane laws be in it self trifling and inconsiderable , yet if it meets with a people where it is esteem'd a crime , and the laws forbid it upon that account of a publick dis-estimation , it is to be presumed that the laws doe condemn it equally to the publick fame ; and therefore that the conscience is bound accordingly . thus in the days of clemens alexandrinus the christians thought it a very horrid thing to wear false hair ; and calvo turpius est nihil comato , said martial to marinus , nothing is more deformed , nothing more unhandsome . now though it be not so in it self , yet when the hearts of men are generally against it , as it was then ( though it be not so now ) if any law had prohibited the wearing of perrukes , the conscience had been greatly obliged , for the law did lay much upon it , even as much as all the evil of the publick infamy did amount to . thus to break a fasting-day which by custome hath been observed in a church , is a matter of small account ; but if a law have forbidden it , and forbids it there where it is commonly accounted a very high impiety , though of it self it be not so , yet under such a law in such circumstances it becomes so , and is to be valued accordingly . and upon this account are those words of s. chrysostome to be understood , adveniente tempore jejunii , etiamsi quis millies urgeat , & infinita cruciet ; & cogat vinum delibare , aut aliquid aliud quod jejunii lege non est licitum gustare , patiendum potius esse , quam prohibitum tangere nutrimentum . it was accounted a great matter then to break an ecclesiastical fast : and therefore when a law is supported by such an estimate , that law binds heavily ; and it will be a great sin to break it , unless there be a great cause to legitimate or excuse it . in such cases we must endure a great inconvenience rather then disobey . . though the matter be little , yet if the legislative power hath a particular eye and value upon it , however it be expressed , if such a value be known or observed , the smalness of the matter is no argument of the smalness of the sin . thus also in the foregoing instance of ecclesiastical fasts are those words of s. basil to be understood , saying , non minus crimen esse violare jejunium ecclesiasticum , quam militi abjicere scutum in bello , aut stationem deserere . ecclesiasticall fasts in his time were the cognisance of a christian , his defence and guard ; and therefore not to keep them was as if a souldier did throw away his shield in a day of battel , or desert his station . so the prelates of the church did then understand it , so they intended it . when a trifle is made a mark of union , as to wear a branch in warre , when the superiour sets his heart upon it ; in this case the mind of the supreme becomes a law to his subjects , in the former they become a law unto themselves . sometimes a smal instance is made the trial of obedience ; and the superiour hath a great authority , but a little diocese , or a few subjects , or small occasions to rule in ; in these and the like cases , the smalness of the matter is not onely to be considered , but the interpretation and effort which the superiour puts upon it . if he calls every such disobedience a contempt of his authority , and accounts it a dissolution of that community where he governs , or a great violence of order ; it is so in conscience , that is , to be valued beyond the matter . for he that takes a little piece of iron from an iron forge does no great harm ; but if he takes it from a lock or a chain , he disorders the whole contexture . . when an ecclesiastical punishment is superadded to a civil law , or a civil punishment to an ecclesiastical law , it is to be presumed that the law-giver puts much upon it , and therefore the conscience is obliged to obedience under a great sin . the reason is plain , because he can by no means better and more earnestly signify his purpose of obliging strongly then by using both the swords : he binds more strongly then all the terror of the civil punishment , who besides that , calls in the aids of religion ; and that prelate is passionately desirous to secure obedience to his laws , when besides the bands of god , he cals in to his help the cords of a man , and so secures it by all means . and therefore whatsoever is decreed under pain of solemn excommunication is therefore ordinarily presumed to be of great band unto the conscience , not onely by force of the first rule * , because it is a great punishment ; but also because the civil power does verify that sentence , and inflicts some great temporal evil upon them that abide in contempt or disobedience to the orders and censures of the church . . the preceptive or prohibitive words in humane laws ordinarily are no sign of a greater obligation of the conscience ; that is , when the words of strict command are the usual style of the court , as it is both in civil and ecclesiastick courts . * . but if some laws are published with severe clauses of command , and others on purpose and by design with lesser and the more gentle , then the case is evident that there is a difference to be made also by the conscience . and this is in particular made use of by the franciscans in the observation of the rule of their order . for , in clementina , exivi de paradiso , § cum autem , de verborum significatione , it is determin'd that that part of the rule of s. francis which is established by preceptive or prohibitive words shall oblige the friers minors under a great sin , the rest not ; and this wholly upon the account of the different clauses of sanction and establishment . * . another exception there is to this rule , for when the preceptive or prohibitive clauses are reduplicated directly or by some solemn appendage , it is presumed that the conscience is highly bound . such as are [ we strictly charge and command , we command in the vertue of obedience , upon your duty and allegeance , upon my blessing , as you will answer it at the dreadful day of judgement , upon your oath , and such like ] and here the reason is plain , because the superiour calls in to his aid the interest of some other vertue besides the obedience ; as justice or veracity , hope or fear , the helps of god immediately , or a proper appeal to some other great tie of conscience . . however the laws were established , yet according as they goe off , or goe less , or fall into desuetude or disobligation , so the band of conscience grows less , till it be quite eas'd by abrogation ; for the law binding by its establishment , and the conscience being bound by the life of the law , as the law dies the conscience is at ease : and by this rule s. paul largely proves the christian churches not to be obliged in conscience to observe the law of moses , in the seventh chapter to the romanes . . the contempt of any law , be the matter never so trifling , be the law-giver never so unconcerned , be the publick interest never so little , yet if it be law , and still in force , is a great sin , and lays a great load upon the conscience . contemptus in omni specie mandatorum pari pondere gravis , & communiter damnabilis , saith s. bernard , all contempt of laws , be the matter little or great , is highly damnable ; and the reason he subjoyns a while after , convertit in crimen gravis rebellionis culpam levis transgressionis , contempt makes the smallest transgression become a great rebellion . because here it is not the violation of the law , but of the authority ; not the decree , but the power is undervalued , and ever accuses the law-giver of want of wisdome , or supposes him to have no power . this is that which in leviticus is express'd by [ si spreveritis mandata mea , & anima vestra fastidierit judicia mea ] a contemning the commandement , and that your soul hate and loath the judgements . such a thing as this , is a deletery to the whole law , and tears the knot that ties the mantle upon the princes shoulders : and this is acknowledged even by them who believe that humane laws doe not oblige the conscience ; for they confess that the conscience is at least bound so farre that the law be not despis'd . now then besides that this rule is established not onely by its own reason but by concession , there is this advantage to be made of it ; that if the conscience be bound so farre that the law be not despis'd , then the conscience is bound so farre that the law be obeyed if it can ; that is , that it be always obeyed , unless there be a competent and sufficient or probable reason to the contrary . and therefore it is remarkable that god calls the not obeying of his laws , a despising and loathing them in their hearts : si judicia mea exhorruerit anima vestra , ita ut non faciatis , if your soul so hate my judgements that ye doe them not ; that is properly to despise them : and so it is in humane laws ; he that breaks them without cause despises them , for nothing else does make him not to obey . for this is a certain rule , causlesly and contemptuously are all one . if therefore the adversaries in this rule doe affirm that the conscience is bound to obey , unless there be reason to the contrary , then we agree together , and both with truth ; and if there be any difference afterwards , it is onely in assigning what reasons and what causes are sufficient . but if they mean that the conscience is onely bound not to despise the law , but may break the law when there is no reason for it , and if she does , commits no sin against god ; then by despising the law they must mean something that no grammar and no lexicon ever understood , and that none despises the law but he that rails upon it , and reviles it , or reproaches the authority directly ; for indirectly he reproaches the authority that despises the law , and he directly despises , that for no reason disobeys it : for if for no reason , then it is contempt , for else there can be no account given of the omission ; and nothing is a greater contempt then to esteem the law so inconsiderable as to be less then nothing . he that thinks it unlawful hath a reason , real or imaginary : but he that thinks it lawful , and yet will not obey , and hath no reason why he will not , does despise it infinitely . some suppose that to break a law frequently or customarily is contempt : but to this i assent not , because there may be a lasting reason why the law is by custome broken : indeed , if there be no reason , then the greater the custome is , the greater is the contempt ; but if there be a reason , neither one omission nor twenty can be criminal . but in this particular i like well what is said by the lawyers , ex consuetudine indici prasumptionem contemptus , licet ipsa contemptus non sit . it is a very great presumption that whoever frequently breaks the law does despise it : and upon him that does so , the burden of proving that he does not , by proving his reason , is incumbent . these are the measures by which we shall account concerning the degrees of obligation of conscience to obey humane laws . the use of them is this , that besides they are helps to alleviate the scruples or the doubts of conscience concerning the greatness of a sin in this instance , and in proportioning our repentance and amends ; they are also of great use both in the judging concerning the reasons of disobeying , that is , whether the reason be weighty enough to outweigh the impress and intention of the law , and also of judging what inconvenience is to be suffer'd to preserve our obedience respectively to any law . it now remains that for the confirmation of the truth and explication of the sense of this rule , the objections made be considered . to the first i answer , that to suppose humane lawes to bind the conscience is so far from devesting god of his royalty , that it does very much establish it ; for it is a part of his royalty to bind the conscience , and therefore he that saies , that god does bind the conscience to obey humane laws , makes no intrenchment upon that . for although humane laws doe bind the conscience , yet it is not by vertue or formal energy of the civil power , but by the authority and power of god ; the king and the bishop are but christs deputies , and his power they exercise , by his power they rule , and to his kingdome they minister . and therefore the civil power does not take cognizance of the conscience , nor pretend a compulsory over it ; but god does , and does exercise it when he punishes the soul eternally for contempt and rebellion against the princes of the people . to the second , we are to consider , that when it is said that humane lawes bind the conscience , the meaning is , it ties us to duty , and we are guilty before god if we doe not obey man : and conscience is not here taken in the physical or natural sense , for a practical understanding alone , but for the whole mind of man informed and commanded by god ; in which mind one of the principles or laws of god written there is , that we should obey them that have the rule over us : but besides this , this whole argument is a plain paralogisme ; for it supposes that because humane laws are tied upon the conscience , that they are tied by man , not by god ; which is against the true state of the question : therefore if conscience were wholly a habit or an act , or the faculty of understanding , and consequently in this last case subject to god alone who is truth , yet the truth remains unharm'd , for it is not man that rules in the conscience , but god who commands it to obey man , for fear of gods displeasure . humane laws are but the material part in this obligation ; the authoritity and command of god give it life & force upon the conscience : it is like the body prepar'd by the father of the country , into which god inspires a living and an operative principle . to the third the answer is easy and short : for granting all that is said , it not being material to the present inquiry whether it be true or no ; it is a part of christian liberty that the conscience be servant to none but christ , and whatever be the matter of humane laws , if it be not also the matter of a divine law , the conscience is free from that matter of it self , because god being onely the lord of conscience , and he not having by his law established that matter , the conscience is free as to that matter . but then when a just authority supervening hath made a law in that matter , though the conscience was free from that matter , yet it is not free from that authority : not that the conscience is a subject of that authority immediately and ultimately , but because god hath subjected it , and commanded it to obey . of christian liberty . but for the fuller satisfaction of conscience in this great article , it will not be amiss to give a full , but short account of the nature and pretences of christian liberty . in order to which s. peter explicates this article most excellently , saying , be subject to every ordinance of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the lord , that is , for his commandement , and for the interest of his kingdome , * and his power and his glory : for it is a portion of his kingdome , it is the deputation of his power ; and he is glorified by our obedience , when the princes of the world by seeing our ready subjection have no cause to speak evil of us ; which was the very argument which the * apostle uses in this question . and therefore s. peter ; who in this inquiry takes notice of our liberty , gives express caution , that though we be free from many fetters and hard services , yet we should not pretend christian liberty as a cover for sedition and rebellion and disobedience , which he signally calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we render it maliciousness : and if it be us'd to express the effects and evil consequents , it is very well ; but it relating here to the principle of the mischief , it is better rendred , * craftiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not making this christian liberty a pretence and cover for your craftiness : for they well knew the artifices of the devil , and that he would endeavour to aliene the hearts of subjects from their princes upon pretence of christian liberty , and of heathen princes from christianity upon supposition it was no friend to government ; and so it fel out in the gnosticks and valentinians : but against these evils the apostles by the spirit of god and the doctrine of the gospel made excellent provisions . for as s. peter so also s. paul us'd the same caution in this article : for having press'd upon the galatians to insist upon their christian liberty , and not to be brought under the yoak of moses , lest they should stumble at the name of liberty , he charges them not to abuse it , not to extend it beyond its proper limit , not to use it as an occasion to the flesh ; and that it may be manifest where it was he intended to fix his rule , he instances in the matter of government , adding by way of explication , by love serve one another : that is , though you christians be all free , yet there is a bond of charity , by which you are tied to the rules of government and service and subordination ; in these things if you pretend your liberty , it will be but an occasion to the flesh , and a dishonour to the spirit . for our liberty is not a carnal liberty , but it is a spiritual . if a slave be called to christianity , he is the lords freed-man , but not mans , he is still a servant and commanded to abide in it , if in that state he be called . and it is an excellent rule which is given by calvin in this particular , we ought to account that by christian liberty there is nothing gotten to us before men , but onely before god. and it is a horrible folly which abuses some men , they think that they loose their liberty unless they get possession of it by doing against that part which is forbidden : not considering that if the matter be indifferent , then they may as well doe that which is by man commanded , as doe the contrary , they are as free to one as to the other ; and therefore for civility , and for government , and for order , and for humanity sake , since they must use their liberty one way , let them doe it that way which will at least please god as well , and man better . and for their christian liberty , that is in the spirit , and they need no other testimony but the conscience it self : for the conscience in this also is a thousand witnesses . and therefore truly and plainly the liberty that the apostles speak of is but a freedome from the dominion of sin , and a freedome from the terrors and obligation of the law : the first is a freedome of duty , the second a freedome of priviledge ; the first is a commandement , the second a state of advantage ; that is but a working , this is completed ; that is design'd by christ , this already wrought , and is the effect of christs death , while the other is the product of his spirit , and the business of the kingdome of grace . but let us see what is the proper and explicite effect of all this . . it is true that we are freed from sin , that is , we are asserted into the liberty of grace and pardon ; the band of sin is broken , and we may be rescued from the power and from the punishment of it : and what then ? s. james answers this inquiry , whoso looketh into the perfect law of liberty , must be a doer of the work , that is , of the righteousness evangelical ; and this man shall be blessed in his deed . for it is christ who hath set us free ; but yet be servants of christ : his spirit hath made us free , and asserted us into the glorious liberty of the sons of god ; therefore we are debters , not to the flesh , to live after the flesh , but we must live a spiritual life , for to doe so is to persist in our liberty ; it is entring upon that possession which god hath given us : but this is like the gift given to the sons of israel ; all the land of canaan was their portion , but they were to fight for it , and win it by degrees ; but it was long before they were in quiet possession , and so shall we when we are in the land of promise . . it is also true that we are freed from the curse of the law and the spirit of bondage or servile fear , which was produc'd by the curses threatned to every transgressor without the abatements of infirmity & the allowances of repentance ; and we are adopted into a liberty of the sons of god , we can cry abba father , and god will use us not with the severe rights of a lord , but with the sweetest measures of a fathers government . and what then ? what is the effect of this liberty ? by the spirit of god we cry abba father , by him we have this liberty , therefore we must live in the spirit : for though we be not under fear , yet we are under love ; we are not under the curse of the law , yet we are under the duty ; not under the coercive power of the first covenant , yet under the directive power of the eternal commandement . for the spirit of god makes us sons , yet none are sons but such as are led by the spirit ; and we are freed from the curse and condemnation of the law , but not unless we walk not after the flesh , but after the spirit . . it is also true that we are freed from the ceremonial law , the law of circumcision , of meats and drinks and carnal ordinances . and what then ? use it charitably , and take heed lest this liberty of yours become a stumbling-block to them that are weak . some there are that extend this to a liberty from all things that are indifferent , as meats and garments , and daies , and ceremonies and the like . now if they mean that we are not bound to these things by any law of god under the gospel , it is very true ; that is , christ gave us no commandement concerning them . but if it be meant that these things are left so free that there can be no accidental and temporary obligation , rule or limit made concerning them , this is that i am now disputing against . but that this is no part of christian liberty purchas'd by the blood of christ , is evident , because things in their nature indifferent , that is , concerning which there was no commandement given , were alwaies free , and to say otherwise were a contradiction in the terms ; and no drop of christs blood could so vainly fall as to purchase for us what was done already by the nature of the thing . he onely rescinded the laws of moses concerning the instances commanded there ; that is , those which were not indifferent , as being positively commanded , he return'd to their own nature , to be us'd in another dispensation , to be dispos'd of in another government , in a distinct manner , to other purposes , or ( as occasion should serve ) to be wholly let alone . but although christ broke the yoke of moses , and so left the instances and matters there us'd to their own indifference ; yet he left it as indifferent to the law-givers to make laws concerning them ; for he gave no commandement that they should always be left indifferent as to external usages . under moses they were tied upon the conscience by god himself , and therefore unchangeably during that whole period ; but now they are left to a temporary transient use and ministery , to doe good , or to promote order , or to combine government : and if governors had not a freedome to use them in government , as well as private persons to use them if they would in their own persons , christian liberty had been made for subjects , and denied to christian princes and christian priests . . there is yet another liberty called the liberty of glory , or the glorious liberty of the children of god ; that is , the redemption of our bodies from disease and pain , from death and corruption : but for this we must stay till the last adoption : for what christ is by generation and proper inheritance , that we shall be by adoption if we belong to him . now of christ in his resurrection it was said , thou art my son , this day have i begotten thee . that was the last generation or right of sonship , to which when we are adopted we shall be partakers of the glory ; but that was at christs resurrection , and this shall be in ours . . now here being in the days of the apostles so much talk of liberty , and that in so many instances , and ( without question ) made the subject of many sermons , and much table-talk , and many disputes , and us'd as an argument to perswade strangers , and to comfort the faithful , and the devil being so ready to make use of any prepared lust , or mistake , or ignorance , or fancy ; it could not be but many weak and many false persons did instantly dream of a temporal liberty , that sons were free from the laws of parents , wives of husbands , servants of masters , subjects of princes : the apostles knowing how great a confusion this would be to all relations and states of men , and what an infinite reproach it would be to the religion , stopt this avenue of mischief , and not onely dogmatically describ'd the duties of all inferiours , but took care also to doe it in those places where they had occasion to speak of christian liberty , that there might be no pretence to doe evil . for christianity neither could nor ought to have been received , if the preachers of it had destroyed governments . the effect of this discourse is plainly this , that christian liberty does not warrant disobedience to humane laws , or liberty from their obligation . whereas therefore the apostle says , ye are bought with a price , be not ye the servants of men ; it is not to be understood of the conscience or mind of men , as the objection affirms , but onely is an advice of prudence , to the purpose of the preceding words in the . verse , if thou mayest be made free , use it rather : that is , since it is more convenient for the advantages of religion , and the service of christ , by the price of whose blood you are redeemed that ye may serve him all your days , therefore you who are free , be not easy to give or part with your liberty , but use your state of liberty for the advantage of the service of christ ; for that nothing else is meant , appears in the words he immediately subjoyns , brethren , let every man wherein he is called , therein abide with god : that is , your being the servants of men is not inconsistent with your service of god , nor that servitude incompossible with christian liberty . but yet suppose that the interpretation us'd in the objection be right , and that , be not ye the servants of men , is to be understood of the conscience or mind of man ; yet , save onely that it was not so intended by the apostle , it can doe no harm to this question : for the understanding and the mind may be free , when the hands are tied , and a man may have the liberty of opining and judging , when he may not have the liberty of acting , which is all is pretended to by the empire of humane laws . for as origen excellently , this is nothing but an intellectual liberty , concerning which let a man contend in an intellectual and evangelical manner , that is , by good arguments and the spirit of meekness , and there is no harm done . this is the whole summe of the doctrine of christian liberty . concerning which if any man desire to reade more words , and longer discourses , and some intrigues , he may please to see them in driedo , who hath written three books , and belliolanus , who hath written twenty books of christian liberty . to the fourth i have already answered both in the beginning and end of the answer to the former , and it proves nothing but what is granted . for to use the same instance ; you may fast when you are commanded by your superiour , but you must not think that fasting is a part of the divine service . it is true , it is no part of divine service , the fasting of it self is not , but the fasting in obedience is . for though man commands fasting now , or so , and god does not , yet god commands that we should obey those commands of men ; and then the conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the conscience of god , or toward god , it is his subject and servant , and his liegeman : and yet at the same time the law of man pretends not to rule the conscience immediately , and therefore the conscience is free , and may judge the thing of it self to be no divine commandement ; but the will is not free , and the duty is bound upon that , when the understanding is at liberty . errat enim si quis putat servitutem in totum hominem descendere ; pars enim melior excepta est . corpora obnoxia sunt , & adscripta dominis , mens sui juris est , said seneca , and from him aquinas . the whole man is not in subjection ; the body indeed is under lords and laws , but the mind is free as aire . to the fifth i answer , by denying the consequence of the argument . for though humane laws doe bind the conscience , yet it follows not that it is put into the power of man to save or damne his brother ; because humane laws bind the conscience , but not by force of humane authority precisely , or in it self , but by virtue of the divine commandement : and therefore a prince cannot make a law and threaten damnation to the breakers of it , because he cannot inflict it ; but he may say , that he that breaks it will sin against god , and god will inflict damnation upon the rebellious and disobedient . but then whereas it is objected that this makes the broad way to hell broader , it is a meer scar-crow ; for god onely can inlarge or streighten this way efficiently and formally ; but objectivè & occasionaliter , by way of instance and occasion , by giving new laws to endear obedience in new instances when it is for the publick good , hath in it no inconvenience : every minister of the word and sacraments ▪ by every invitation of his people to a more strict religion , does make the damnation of the disobedient greater , and by every check of conscience , and by every opinion of our own we become a law unto our selves , and make the way of our conversation narrower ; and every offer of grace , and every call of the spirit does adde moments to the eternal misery of them that doe resist ; and yet it were not well to be without them , for fear of that accidental evil . for it is to be considered that these aids , and all good laws are intended for good to us , and will bring good to us if we obey ; but the very reward it self being offered , makes also our punishment just and reasonable if we refuse . ex te tua perditio . the law is not in fault , but the rebellious man ruines himself , who by occasion of the law might have receiv'd an increase of glory if he had pleas'd . to the sixth the answer is given in the premisses : humane authority does not make the action of disobedience to be a sin . it makes that the not compliance of the subject is disobedience ; but it is the authority of god who makes disobedience to be a sin : and though no humane power can give or take grace away ; yet we may remember that we our selves throw away gods grace , or abuse it , or neglect it , when we will not make use of it to the purposes of humility , charity and obedience , all which are concerned in our subordination to the laws . the seventh objection hath two parts ; the one concerns the civil power , the other the power ecclesiastical . concerning the civil , it is affirm'd to be unreasonable that the power which cannot remit sins should bind to sin ; & therefore the civil power cannot bind the conscience , because it cannot remit the sin to which it binds . in which argument there are four terms , and therefore it is a perfect fallacy . for it is true that it is reasonable that the power which binds should als● loose : but that the civil power cannot loose in the same sense in which it can bind is false ; for the civil power can untie that which it hath tied , unless by tying be meant tying to one thing , and loosing be meant of another . the civil power binds to obey ; the same power can untie this band , by dispensing with the person or abrogating the law. but when it is said , the civil power cannot remit the sin , therefore not bind to sin , it is a sophism , because binding and loosing doe not signify in the same manner . for it does but accidentally bind to sin , and in the same manner it does also ease the conscience : it makes the law to which god binds the conscience ; it takes off the law , and from the conscience god takes off the obligation . but because it does not by it self bind the conscience , but occasions the conscience to be bound by god , therefore it hath nothing to doe to remit the sin , for that must be the act of god ; but the law can loose what it bound , and where it bound , and as it bound , that is , not the sin , but the subject matter , the instance and the occasion . *** but now concerning the ecclesiastical power , the objection says that it hath no power to make laws , but such as are in the matter already decreed by god ; and therefore it does not bind but what god hath bound already ; and consequently hath of it self no power to bind the conscience . to this i answer , . that it is true , neither the ecclesiastical nor the civil power does by its innate authority oblige the conscience ; but both powers can make laws , to the observation of which god doth oblige conscience . . it is an error to say that the ecclesiastick power cannot make laws in things not decreed by god. for the supreme civil power is also ecclesiastical if it be christian , and hath a power in the external regiment of the church ; and therefore to make laws in such parts and accidents of government in which god hath left no special direction : and for the proper power of the ecclesiasticks , that also extends beyond the giving commandements in matters of express duty commanded by god ; as i shall make appear in its own place . . if it were granted that the church could not make laws in things not decreed by god , yet when god hath decreed the thing , the church can make laws concerning the order of the things , the measure and the manner , the number and the weight , the adjuncts and the circumstances ; and that 's a field large enough for her to make laws to oblige the conscience . and therefore although it were ridiculous and contemptible , injurious and uncharitable for the church to pass her greatest censures upon persons that transgress bono animo , or through unavoidable infirmity , in small inconsiderable instances , circumstances and unconcerning forms of law and unconsider'd ceremonies ; yet the smallest thing may be plac'd so as to be of great concernment ; and when these things accidentally become great , the censures of the church may be prudently and charitably inflicted . but what power the church hath in making laws will afterwards be considered in its place ; thus much was of present necessity for the answer of the objection . to the last there might be many answers given . it may suffice that the argument is expresly false ; for supposing that humane laws doe directly bind the conscience , it does not follow that it is as great a sin to break the laws of man , as to violate the laws of god : that it is a sin it does follow , but not that it is so great . for the law of god against idle words does oblige the conscience , but it does not therefore follow that it is as great a sin to talk idly as to kill a man. but this sophism relies upon this false supposition , th●● all things that bind the conscience doe bind in the same degree , to the same measures of iniquity . for if they doe not , then humane lawes may bind the conscience , and yet they may be broken at an easier rate then the commandements of god. . but then i adde , that this is according to the subject matter , and the evil consequent of the action . for suppose a prince oppressed by a rebel party , as pompey was by caesar ; photinus that told the king of egypt where he lay hid did a greater fault then if he had rail'd upon pompey , expresly against the commandement , thou shalt not speak evil of the ruler of the people . to open the secrets of a king may be a greater sin , and doe more mischief , and proceed from greater malice then to call my brother fool. for a souldier to desert his station may be a greater crime then to steal a shilling . . and yet it cannot be denied , but that there is great difference between the laws of god and the laws of man in their obligation . concerning which , in order to many cases of conscience , it is fit that i give account . the difference of divine and humane laws in their obligation . . the law of god binds the conscience immediately , and by the right of god ; the law of man binds the conscience mediately , and by the interposition of the divine authority : so that we must obey man for gods sake , and god for his own . . the laws of god bind the will and the understanding ; that is , we are bound to obey , and bound to think them good . but humane laws meddle not with the understanding ; for that 's a prince , and can be governed as he can be perswaded , but subject to the empire of none but god : but the will is the subject of humane laws ; not onely that the will be bound to command the inferior faculties and members to obey and doe the work of the law , but of it self precisely it is bound : for it is not enough that we doe the outward works , but the will must be of it self obedient . whatsoever ye doe , doe it heartily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe it from your very soul ; that is , cheerfully , willingly , without murmuring : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ye doe it not to men , but to the lord. . the divine laws are lasting and perpetual ; but humane laws cease to bind the conscience , by desuetude , by contraition , by contrary reason , by intolerable inconvenience , by dispensation , and lastly by abrogation . . divine laws oblige the conscience not only to an active obedience , but to activity and earnestness to doe them , to seek opportunities , to omit none to doe them presently . humane laws oblige to an active obedience , but not to a spontaneous offer , and ultroneous seeking of opportunities . it may be a sin , it is alwaies an infirmity , to seek for excuses and dispensations in divine laws ; but it is lawful by all fair means to seek to be freed from the band of any humane law that is not of publick concernment , and is of private incommodity . a man may decline a burden of the law , or seek a priviledge and exemption . the citizens of rome were tied to keep guards in course , and doe other duties ; but he that had three children , had a right of exemption ; and he that hath none may lawfully desire and petition for the priviledge . the burden of a humane law may be thrust upon another , if it be done by just and charitable means ; but in the laws of god every man must bear his own burden chusingly and delightfully . . humane laws onely consider the outward action , not the secret opinion ; you must obey man , when at the same time without sin you may believe the law to be imprudent , or imperfect , or fit to be annull'd . but in the laws of god we must submit our most secret thoughts , and we must be sure so to obey humane laws , as we keep for god the prerogative of his : but though to god we must give account of our thoughts , yet humane laws meddle not with them at all . cogitationis poenam nemo meretur , saith the law , ff . de poenis . . humane laws oblige onely that they be not despis'd , that is , that they be not transgressed without a reasonable cause : but the laws of god must be obeyed in all cases ; and there is no cause to break them , and there can be no necessity upon us to commit a sin . in the obedience to humane laws we may suppose there was a weakness in the sanction , they could not foresee the evil that was future , the inconveniences upon some men , the impossibilities of many , the intolerable burden upon others : and therefore although a reason is alwaies to be had when we doe not obey , and that a good one ; yet the reason and the goodness of it is not to be the greatest and the best , or to be exacted according to the strictest measures of necessity alone . for though the laws of god bind to obedience without dispute , without diminution , without excuse , and in all necessities and accidents that can supervene ; yet beyond that which is good , that which is equal and probable and profitable , humane laws doe not bind : but of this in the sequel . . he that despises the law of god , dies for it ; and he that neglects it is accounted to despise it : the not doing it is by interpretation a contempt of gods law . he that despises humane laws , is also guilty before god : but he onely is accounted to despise it , that voluntarily and without reason disobeys . but he that out of the multitude of other affairs , or an incuriousness of spirit , unknowingly or ignorantly neglects it by not thinking of it , is in most cases innocent before god ; but is tied to submit to the punishment if he be requir'd and deprehended . this onely is to be added , that a geat and a dissolute negligence even in humane laws is so far from excusing the breach of the law , that it doubles the guilt : dissoluta negligentia prope dolum est , saith the law , ff . mandati , l. fidejussor , & ff . de action . & obligat . l. . § . is quoque . a great negligence is accounted malice . . ignorance of the laws of god excuses no man , because it is sufficiently revealed to every man ; and he is not onely bound to inquire much if there should be need , but there is also so clear a communication of them , that a little inquiry will serve the turn , and therefore no man is here excus'd by ignorance . but in the laws of man ignorance is easier pleaded , and does more excuse , and does unavoidably happen to many men in very many cases ; and they are less bound to inquire , and a less matter makes the ignorance probable and quit from malice : of all which a prudent and a good man is to be the judge . . when divine and humane laws are oppos'd , these must alwaies yield to those ; and without dispute god is to be obeyed rather then man ; and although we must obey man for god , we must never obey man against god : and therefore it was excellently counsell'd by ben-sirach , let not the reverence of any man cause thee to sin . . as a consequent to the former , all the ministers of justice are bound to be more severe in exacting obedience to gods laws then to their own in an equal or like matter ; they must be easy in the matter of their own laws , and zealous for god : and this also does prove that where the effect , and the appendages and circumstances doe not alter it , it is in the whole a less sin to break a humane law then to break a divine ; that is , although both are sins , yet in the nature of the action it is of a less degree of crime to break the law of our superior then of our supreme , of man then of god. . divine laws are impos'd upon the people ; but humane laws are impos'd indeed , but commonly by their consent , explicite or implicite , formal or interpretative , and without acceptation in a sweet regiment may indeed , but are not usually pass'd into the sanction and sacredness of laws . for the civil government is not absolute , and meer and supreme ; but in some sense , and to some purposes , and in some degrees , limited , conditional , precarious and mixt , full of need , and supported by them who are to be rul'd , who therefore are to be regarded . . some adde this ; the divine laws bind both in publick and in private , the humane in publick onely : that is , because humane laws take no cognisance of what is secret , therefore neither doe they of themselves bind in secret . but this although in speculation it hath some truth , yet when it is reduc'd to practice , the consideration is different . for though mans laws know not what is in secret , & therefore cannot judge ; yet god , that binds humane laws upon our consciences , knows the most secret breach of laws , and he judges and discerns . but this hath some difficulties in it , and many very material considerations , & therefore is to be distinctly handled in some of the following pages . this onely for the present . when in private we can be excus'd or innocent before god ; in that private , & in those circumstances humane laws oblige not . but gods laws equally oblige both in publick and private , respectively to the subject matter . of themselves humane laws have nothing to doe with private actions ; that is , neither with the obligation , nor the notice . there are many other material differences between the laws of god and man , as to their obligation upon conscience ; which i shall afterwards explicate upon the occasion of particular rules . the great summe of all is this , so far as relates to conscience ; the law of god binds stronger , and in more cases then humane laws . a breach of a humane law is not so great a sin , nor is it so often a sin , as a breach of the divine ; the advantage ●oth in the extension and the intension being ( as there is all reason it should ) on the part of god ; that god who is in all , may be above all . thus they differ , but in order to the verification of the rule , it is to be remembred that in the main obligation of conscience they doe agree . the divine law places things in the order of vertue and vice ; and the sacraments are therefore good because they are appointed by christ , our great law-giver , and in the old law the eating of swines flesh was therefore evil because it was forbidden by the law of god. for all the goodness of mans will consists in a conformity to the will of god , which is the great rule and measure of humane actions . and just so it is in humane laws according to their proportion and degree : when the law of the church commands fasting , to doe so then is an act of temperance as well as o● obedience , and to disobey is gluttony ; and to wear cloth of gold is luxury when the law commands us to wear plain broad cloth . to give great gifts at marriages and feasts may be magnificence ; but if the law limits to a certain summe , to goe beyond is pride and prodigality . this is the work of god , though by the hands of moses & aaron : for it matters not by what means he effects his own purposes ; by himself , or by his power administred by second causes . the summe is this , which i represent in the words of s. gregory nazianzen , submittamus nos tum deo , tum aliis , tum iis qui imperium in terra gerunt : deo quidem omnibus de causis ; alii autem aliis propter charitatis foedus , principibus denique propter ordinem ; publicaeque disciplinae rationem . let us submit our selves to god , to one another , and to princes : to god for all the reason in the world ; to one another for charity's sake ; to princes for order's sake , and the account of publick government . but if we refuse to obey man , god will punish us ; and if we refuse to obey god , even the prince ought to punish us ; and both promote the interests of the same kingdome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith justin martyr , we pray you , o kings and princes , to punish them who are christians onely in name , and doe not live according to the decrees of our great master : and then for their own interest this is his account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we worship god alone , but in other things we gladly serve and obey you , confessing you to be the kings and princes of the people . i conclude this in the words of s. bernard , sive deus , sive homo mandatum quodcunque tradiderit , pari profecto obsequendum est cura , pari reverentia deferendum , a law , whether given by god or by man , is to be observ'd by a like care and a like reverence ; alike in the kind , but not in the degree . * rule ii. humane laws doe not oblige the conscience to an active obedience , when there is an imminent danger of death , or an intolerable , or very grievous evil in the obedience . this rule is to be understood to be true regularly and ordinarily , and in laws purely humane ; that is , such which are not commentaries or defensatives of a natural and a divine law . for if the forbidden action have in it any thing that is intrinsecally evil , then the action must not be done , though to save our lives : for no sin ought to be the price of our life , and we ought not to exchange an eternal life for a temporal . here our blessed saviour's words are plain , fear not them which can kill the body ; and what profit have you , if you gain the whole world and loose your own soule ? and it is better to goe into life maimed and blind , then having two feet or two eyes to goe into hell fire ; and god is to be obeyed rather then man ; and he that would save his life shall loose it ; and divers others to the same purpose . now when any thing of this nature is the subject matter of a humane law directly , or if the violation of any thing of a divine commandement be the consequent of the breach of a humane law , then the humane law binds to its observation though with the loss of our lives . but the question here is concerning meer humane laws established in an indifferent matter ; and in this it is that the rule affirms that humane laws doe not bind to their observation with the danger of life . the reasons are these ▪ . because the end of such laws is onely the good and convenience of the lives of the citizens . omnibus à natura bene informatis insitum esse ut nemini parere velint , nisi utilitatis causa & legitimè imperanti , said cicero , nature her self teaches all wise men to obey princes that govern by laws , and for the good of their subjects . they therefore being wholly made to minister to the circumstances of life , must not by our lives be ministred unto ; nothing being more unnatural and unreasonable then that a man should be tied to part with his life for his convenience onely . it is not worth it , it is like burning a mans house to rost his egges . . eye for eye , and tooth for tooth , and all that a man hath he will give for his life : it is indeed the voice of nature and of this world , there is no capacity to receive any good when our life is gone ; and therefore nothing of this world can make a man recompence for his life . that law therefore that pretends to doe advantages to our life , if it shall also require our life for the securing such advantages , takes away more good then it pretends to give , and makes the substance less principal then the accessary . . if humane laws doe admit of equity ( as it is confessed by all men ) there is no case so favourable as that of saving of our life : either then we are to suppose the laws to be made of a rock , and to yeeld to nothing , but for ever to be a killing letter , and an instrument of the hardest bondage ; or else at least to be so compliant as to yeeld to her citizens in the case of life and death . . all humane power is given to man for his good , not for his hurt ; for edification , not for destruction . but it very often happens , and it is so in most laws that are meerly humane , that the good of the particular law is not so great as the saving the life of one man ; and if such laws should not yeeld to the perservation of so precious a life , it were a law made for evil and not for good , a snare and no defence , an enemy and no guardian or friend . . necessity is the band , and necessity is the solution of a law . necessitas facit licitum quod aliàs licitum non est , saith alexander ad l. si ex toto , ff . de legibus . to the same purpose is that of seneca , necessitas , magnum humanae imbecillitatis patrocinium , quicquid cogit , excusat , necessity makes every thing lawful to which it does compel . but of all necessities that is the greatest which is the safety of our lives , and a rescue from death : this case therefore is greater then the band of humane laws . . the laws of god in precepts purely affirmative doe not oblige to an actual obedience in the danger of death . that is , in such positive laws of god which doe not involve a negative , of an intrinsick malice against a law of nature or of prime rectitude , the laws of god intend not to oblige , when death shall be the reward of him that does obey . thus the maccabees brake the rest of the sabbath to defend themselves against their enemies ; and the priests for the uses of religion , and the disciples of christ to satisfy their hunger ; and christ was their advocate . thus david and his followers did eat the shew-bread expresly against the commandement , but it was in his great need ; and christ also was his advocate and defended the fact : and if a probable necessity , that is a great charity and relief , which is but the avenue and the address of an extreme necessity , be a sufficient excuse from the actual observation of a law of god , positive and affirmative , much more shall an extreme necessity excuse from such a law , and therefore yet more strongly does it conclude against the pressure of a humane law in such cases . and therefore the church hath declared that the ecclesiastical laws of fasting doe not oblige in case of sickness or old age , or journey and great lassitude , cap. consilium de observatione jejunii : and thus also no man is bound to goe to church on a festival to hear divine service when an enemy lies in wait to kill him : that is , the laws of the church were intended for the good of the soul , and therefore not suffer'd to doe hurt to the body ; and as god affirms he will have mercy and not sacrifice , and therefore himself makes his own laws , that can yeeld at all , to yeeld to the occasions and calls of mercy : so does the church in the imitation of god , whose laws and gentleness is our best measure ; not that every little excuse and trifling pretence can excuse , but the danger of death , or sickness , or some very great evil reasonably fear'd ; of which i shall by and by give an account . although the rule thus understood be certain and evident for these reasons , yet there are some adversaria or seeming oppositions very fit to be considered ; because although they doe not evacuate the intent of the rule , yet they give limit and further explication to it . . cajetan affirms every law that binds under pain of mortal sin , does also bind to obedience though death attend it ; and his reason is , because we must rather die then commit a sin : and therefore let the instance be what it will , if it ties to obedience by obliging the conscience , it is a sin to disobey , and rather then sin we must chuse to die . . * and that no man should question the power of the superiour in obliging to suffer death , we find by the practice and consent of all the world that princes can call their subjects to battel , and command their officers upon dangerous services , and the souldiers are bound not to desert their station ; and the master of the ship was oblig'd to put to sea in a storm when caesar bade him . . * for since the law is intended for a publick good , the private interest ( be it never so great ) is not to be put in ballance against it . and therefore as it is in the laws of god , and in the confession of faith , the brave sons of eleazar did suffer death with torments rather then eat swines flesh , and the martyrs gave their lives in a willing sacrifice rather then deny their faith : so in their proportion it must be in the laws of men , they must be kept up though we die for it . melius est ut unus quàm unitas , it is expedient that one man die for the people , one member for the whole body , rather one then the unity be dissolv'd , and the community ruin'd . to these things i answer , first , that the proposition of cajetan is not true in its latitude . for whatever binds to obedience under pain of sin , does not intend to bind to obedience with the loss of our life under sin . it is true that we must rather die then sin ; but we doe not sin in not obeying , when he that obeys shall die for it ; and that being the question ought not to be presum'd by any opponent in prejudice of truth or probabilty . humane laws bind to obedience , and gods law annexes the penalty of sin ; but then gods law coming in to second mans law , seconds it but in what it would oblige . but humane laws doe not intend , regularly and in all cases to be obeyed with the loss of life or limb ; and when the law does not sufficiently express such intention , we are to presume for liberty and mercy . * now that which follows is true in some sense ; the publick is to be preferr'd before the private , and the supreme power can oblige the subjects to suffer death or to venture their lives : but this cannot be in all cases . for if in all , then is the magistrate the lord of life and death , which is gods peculiar ; but if he could in no case , then he were not the minister of life and death , which is communicated to the magistrate . the inquiry therefore now is , since regularly he cannot , and yet extraordinarily the supreme power can tie on his laws upon our shoulders with the cords of death , in what cases this is true , and in what it fails . . when a law is decreed by man with the appendage of a penalty of death for its sanction , it can bind to obedience though death be in it . for since the matter of the law is by the legislative power valued at the price of our lives , and by accident the very keeping of it as well as the breaking is set at no less price , the evils of either side being equal , the presumption and advantage must be on the part of justice and the law , not for injustice , tyranny and disobedience . and so much the rather , because that the obedience should cause death is but rare and accidental , not foreseen , but seldome happening ; but the law threatning death to the disobedient is a regular , constant , observed , and declared provision : and therefore that which is for good , and regularly is established by the fear of death , is not to be put out of countenance by a contingent , rare and extraordinary fear , and which also is intended for evil ; for which in this case there could be no provision , and therefore there ought to be no regard . but this holds onely in case that death on either side be equally certain ; for if it be certain the obedient man shall die by the hand of a tyrant , or an accident that is prepar'd , and it be likely he may escape from the hands of the law by concealment , or by the relief of equity or charity , then the natural right of self-preservation will be his apology ; this man despises not the law , but extricates himself as well as he can , and for a reason , which of all considerations meerly humane is the greatest . . when the tyrant power threatens death to obedient subjects , for no other end but that the subject should contemn the law , then the superiour can oblige us to obedience though we die for it . for it is in this as in those positive and affirmative laws of god , which although they yeeld to save the subjects life , yet they will never yeeld in the corruption of the subjects manners : that is , they yeeld in charity , but not to serve a tyrants lust . and thus we understand the reason of the difference between the cession of the law of the sabbath in the case of the maccabees , and the not cession of the prohibition of swines-flesh in the case of the jewish subjects . for the fear of death was equal to them both : if the princes did not fight upon the sabbath , they should be cut in pieces ; and if the subjects did not eat swines-flesh , they should die with torments . but they preserv'd themselves , and these did not , and both were innocent . the reason of the difference is plainly this ; they that offer'd swines-flesh to these did it as enemies of the religion ; they that fought with those upon the sabbath did it as enemies of the nation , onely they would take advantage by the prohibitions of the religion . now when death is threatned by the enemies of the religion , it is with purpose to affront it , or destroy it ; and therefore if the mother and her seven sons had complied , it had been a renouncing of their faith and their religion , and a contempt of their law ; which could not be supposed in the other case of the princes , not onely because both the princes and the army could not be supposed to be despisers of the law , but also because that very breaking of the law , was with fighting in the defence of the law and the whole nation . and so it is in humane laws : the sacredness of the authority may be established with our life ; and because to contemn them is always a sin , we must rather die then doe it , though the matter of it self be less and doe not require it . but this is also to be limited . for it is true that we must rather die then contemn the laws , but yet he that breaks them for no other reason then to save his life , is not a contemner of the law , for he hath great reason , and a great necessity ; and therefore it is not contempt , but is to be presum'd the contrary , therefore this is to be understood , when . either the law expresly commands we should die rather then break it . or . hath declar'd that in such circumstances to comply shall be a contempt by interpretation . or . when it is notorious that it is so intended by the tyrant power : and . the law-giver expresly requires our fortitude and resistance ; for unless it be in such cases , though the law can bind , yet it does not . the summe is this ; when death is likely to be the consequent of obedience by accident and the chance of things or the providence of god abstractly , then it is not to be expounded to be contempt . because in such cases god tempts not . but when an enemy or a tyrant power tempts with the fear of death , he does it in defiance of the law or the authority , and therefore here we must obey and die . and this distinction is very much to be regarded . for if a prince or an ecclesiastick superiour make a law , it is to be presumed that they doe it not ( for they have no interest to doe it ) in despite of chance to binde to obedience in the danger of death : and therefore it is a rack of their power to extend it to such a case . but they may have interest and publick necessity to exact this obedience when an opposite power threatens death , that they may destroy the law. . the same also is the case of scandal , or injury to religion , or the confession of our faith , in all which cases we are oblig'd to die rather then break a positive law of god or man. and this is that which s. austin said , satius est fame mori quam idolothytis vesci , it is better to di● with hunger , then to save our lives by eating things sacrificed to idols . that is , when the so doing is an interpretative renunciation of our religion , or the laws of our superiour forbidding it , or is a scandal to a weak brother . and this is it that s. paul said , i will eat no flesh as long as the world stands rather then cause my brother to offend . but in this there is no difficulty . . humane laws bind to their observation though with the danger of death , when that danger is either expresly in the law , or in the matter and instance of it annexed to the obedience . thus the supreme power can command the curates of souls to attend a cure in the time of the plague , ●o goe to sea in a storm , to stand in a breach for the defence of the army . for in these cases he that hath power to doe it , hath expresly commanded it ; and to undergoe the danger of death is of the substance of the action and obedience , and is neither besides the intention nor the knowledge of the law-giver : and therefore if the law did not bind to obedience notwithstanding the danger of death , it were no law at all . for to a prince commanding to goe to sea in a storm , it is in vain to say it is a storm ; and that souldier is a fool that tells his general he is afraid to die , when he sends him upon an honourable service . . but all these cases are to be provided so that they be in gravi materia , that the cause be great , and the necessity urgent , and the publick good concerned , for mens lives are not to be jested away : and though scipio major had power to carry his three hundred brave fellows ( that he so boasted of in sicily ) to the african warre , yet he had no power to command them to run up the neighbouring tower and leap headlong into the sea for bravery and to shew his power . . one thing more is to be added . in those cases in which humane laws doe oblige even in the danger of death , they doe not oblige but for their whole portion ; that is , when the whole end of the law is not destroyed or hazarded by the disobedience , but that the caution and end of the law may be secur'd and observ'd in all or in the greatest part ; a man may then by not observing the law , save his own life and be innocent . and this is the rule of aquinas , and it is very reasonable , quando est causa rationabilis , & non impeditur finis legis , not peccat mortaliter qui non observat legem , upon a just cause a man may without a crime break a law , when by such transgression the end of the law is not hindred . as if a law be made that corn shall not be transported , because of an imminent famine , and for the preservation of the citizens , if any man to save his life shall comply with an inevitable accident and necessity , and carry some abroad , his necessity is a just excuse , because he hath not destroyed the end of the law , since his proportion and lading causes no sensible detriment to the publick : and though every single man must not pretend that his single proportion will be no great matter ( because that is not sufficient unless there be a great necessity to doe it ; ) yet when there is such a necessity , it will suffice that he did it not but upon a violent need , and what he did was not a destruction to the end of the law ; and his example cannot have any evil effect of it self ; for other men cannot say , why may not i as well as he ? unless the necessity be as exemplary as the action , and unless they be in the like evident danger of death , they cannot pretend to the like impunity . they that are in no danger may not , but he that is may , when the subjects safety can stand with the safety of the publick . for although the head may expose one member to loss and amputation to preserve the whole , yet when the whole can be safe without it , the member may preserve it self and refuse to be cut off : and nothing is greater then the safety of a part , but the safety of the whole . but the rule affirms that not onely danger of death , but the avoyding of a very grievous and intolerable evil is sufficient to excuse disobedience to humane laws from being a sin . but this is particularly to be considered in the following rules . rule iii. the laws of our superiour that are not just and good , doe not oblige the conscience . . laws are publick mischiefs if they bind to injustice ; and therefore to establish any thing that is unjust or evil is against the nature of laws , and the power of the superiour , and the intendment of the supreme . for god gives to no man power above or against himself . now a law is unjust upon many defects . . if it be made by an incompetent person , that is , one who hath no authority . cajus and sejus were fellow-servants to ruricanus . cajus commands sejus to goe to plough . sejus demands , quo jure ? and he was in the right . cajus was the wiser man , and he was the older , and better imployed , but he was not his lord. par in parem imperium non habet , says the law. . if it be made in an incompetent and undue matter . when saul commanded the man of amalek , sta super me , & interfice me , fall upon me and kill me ; he was indeed a prince , but in that matter he could make no law , and therefore was not to be obeyed . and the ancients tell that when mercury was accus'd for the murder of argus , though he pleaded that he did it by the command of jupiter , yet the gods did not acquit him : and though marc anthony did worse for his own revenge to kill cicero , yet pothinus did ill too when he kill'd the brave pompey , though at the command of his master ptolemy . antoni tamen est pejor quàm causa pothini ; hic facinus domino praestitit , ille sibi . anthony was infinitely to be condemn'd , and pothinus not to be justified . and upon this account , every law made against religion , or any thing of divine sanction and commandement , is void , and cannot oblige the conscience . to which purpose who please , may read an excellent discourse of s. bernard in his seventh epistle which is to adam the monk. upon this account a thief cannot begin a prescription against the right of the just owner , because his theft being against the law of god , cannot begin a just title by the laws of men . thus although the laws * permit a man to possess what by an unjust price or bargain he hath acquir'd , yet because this is unjust and uncharitable to deceive his neighbour , the injurious person is bound to restore , and is not indemnified before god by any warranty from the contrary civil law : ye shall not lie , saith our lord god , nor deceive every one his neighbour : and let no man defraud or circumvent his neighbour in bargaining , saith s. paul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said the old attick law , from the voice of nature ; which cicero well renders , tollendum esse ex rebus contrahendis omne mendacium , no lie must at all●be used in bargaining : and therefore the law of man to the contrary is invalid ; though i suppose the civil law intends onely to barre an action in the outward court , but not to give warrant to the conscience . . humane laws may be unjust when a just power in a competent matter passes on to excess , and goes beyond it's bounds . he that excommunicates one that is not of his diocess does not oblige the excommunicate person by the sentence : and pilate had nothing to doe with the holy jesus till herod had sent him back to him ; for to his jurisdiction he did belong . thus if a priest or a bishop absolves a guilty person ▪ he binds himself , but looses not the other . for no excess of power produces any effect of law , or tie upon the conscience . and to this purpose is that rule of the law , sententia non à suo judice lata , nulla est : which is excellently rendred by s. paul , what art thou , o man , who judgest another mans servant ? upon this account , all humane laws prescribing to the conscience , or giving bounds to the thoughts , are null . for in these things god onely is judge , and all other judicatories are incompetent : i say all other judicatories ; for as for sentences declaratory of a divine law , that is not under this restraint . but of that in it 's own place . . humane laws may be unjust , by a defect of the just and due end ; that is , when the law does not contribute to the publick advantage , but wholly to his private who made the law . if the law be apt to minister to the publick good , whatever the private interest and design of the prince be , it may spoil the man but not the law . if a prince espying the luxury of feasts and garments make sumptuary laws , and impose fines upon the transgressors , and does this onely to get the money , indeed he is not a good man ; but so long as the law is good , it does oblige the conscience . the enemies of the memory of k. henry . of england pretend that he annull'd the popes authority in england onely upon designs of lust and revenge . suppose this true ; yet as long as he did good , though for evil ends , it is the worse for him , but not for us ; but if the prince does not , yet the law must intend the publick benefit : and that also is the duty of the prince . non prospectantes proprii jura commodi , sed consulentes patriae atque genti , said the fathers of the eighth council of toledo . kings must not look after their own profit , but make provisions for their country and their people . officium est imperare , non regnum , to rule is not empire , but office , said seneca ; and therefore the greeks call kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies plutarch , that signifies persons appointed to take care and to defend the people . tu civem patremque geras , tu consule cunctis , non tibi , nec tua te moveant sed publica damna . take care of the publick , not of thy particular , and let the common calamity move thee most : and since the power it self is designed for the publick good , the laws must be so too . and therefore when the law saies that a law ought to be a common precept ; that is , pro communi utilitate statutum , saies the gloss , that is , it must be for the common good . conditur utilitatis gratiâ lex , saies plato , every just law is made for the good of the people : and from him marsilius ficinus defines a law to be , a true manner of governing , which by profitable ways tends to the best end , that is , the publick good ; and isidore saies , lex erit omne quod ratione constiterit , duntaxat quod religioni congruat , quod disciplinae conveniat , quod saluti proficiat , a law is that which agrees with reason , that is consonant to religion , and accords with discipline , and is profitable and does good . and therefore if a prince make a law which is for his own profit , and not for the publick good , he is a tyrant ; and his laws have no sanction but fear , and noe tie at all upon the conscience . and this is the doctrine of aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a king and a tyrant differ very much : a tyrant considers his own profit ; a king the profit of his people : and under this consideration comes that prince that laies grievous burthens upon his people . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that take great summs from them they ought not , and those which they ought not , as tyrants , destroyers of cities and robbers of temples , we doe not call them covetous , but wicked , and impious , and unjust . and therefore they who doe such things by laws made on purpose , doe it by tyranny , and therefore not by law , or just authority , & consequently by none . in such cases we must suffer as it happens : but we may avoid the burden of the law , where we can peaceably and privately . for all such things as are against the good of the subjects , the law it self declares to be no law ; that is , to be more then the superior hath right or leave to doe . nulla juris actio aut benignitas patitur ut quae salubriter pro hominum utilitate introducuntur , ea nos duriore interpretatione contra ipsorum commodum producamus ad severitatem , saies the law , l. nulla , ff . de legibus : no law , no charity suffers us to make that by interpretation hard and against their profit , for whose profit it was first decreed by a salutary sanction . and therefore it is observable that all laws doe infinitely decline all harsh senses , and are ambitious of gentle and benign interpretations ; which is in the whole world the greatest declaration that law-givers as they ought not , so they profess they doe not intend to grieve the subject by an unequal burden . it was a princely saying of trajan , when he put a sword upon the thigh of the prefect of the praetorian bands , cape hunc , & si quidem rectè & ex utilitate omnium imperavero , pro me , sin aliter , contra me utere , use this sword on my behalf if i govern rightly and to the publick benefit ; if not , use it against me . that was too much , but his purpose was excellent ; he knew it was his duty to rule by that measure onely ; beyond that his power was incompetent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that does not so , is a king by fortune , but indeed a tyrant , and any thing rather then a king. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies aristotle , for he pursues his own , not his peoples good : and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the stain of monarchy , that is , plainly tyranny . tiberius said well , dixi & nunc & saepe alias , p. c. bonum & salutarem principem , quem vos tanta & tam libera potestate instruxistis , senatui servire debere , & universis civibus ; saepe ac plerumque etiam singulis , neque id dixisse me poenitet . a good and a gentle prince ought to serve the profit of his nobility , his senate and citizens ; not onely all but each single citizen , as there is occasion : and therefore rudolphus of austria was very angry with his guards for hindring petitioners to come to him ; let them come , saies he , for i was not made an emperor to be shut up in a box . sinite parv●los ad me venire saith our bl. lord , the king of kings , and the lord of lords , suffer my little ones to come unto me . but the reason and demonstration of all is contained in those words of seneca , saying a prince should think with himself , ego ex omnibus mortalibus placui electusque sum qui deorum vice in terris fungerer , i am chosen from the heap of mortals to stand in the place of god , to doe as he does ; that is , to doe all things justly , and to doe all things for the benefit of the people : now since the prince hath his power from god , he can have no power to doe otherwise then god does . admittere in animum totius reip . curam & populi fata suscipere , & oblitum quodammodo sui , gentibus vivere ; noctes omnes diesque perpeti solicitudinem , pro salute omnium cogitare . so pliny describes the office of a prince , to take care of the whole republick , to live to them not to himself ; daies and nights to suffer anxiety in thinking for the profit and welfare of all . this is the limit of a princes power so far as he relates to conscience . for beyond this the conscience is not bound . the body is , and we must suffer patiently the evil which we cannot deprecate ; but laws that are made to purposes beyond these measures doe no waies oblige the conscience . he is the minister of god for thy good , saith s. paul ; otherwise he is not gods minister , and hath to other purposes none of gods authority , and therefore cannot oblige the conscience to an active obedience in such where his power is incompetent to command . . thus , when a law by the change of things or cases is become an enemy to the common good , it is not to be observed , saith aquinas ; and he gives this instance : a law is made that in the time of sieges the gates of a city be alwaies kept shut ; but the guards are not tied to obey this law , when the citizens fly thither from the danger of the enemy : and so in all equal cases , concerning which this is the rule . the prince is to be presumed good and gentle ; and if he be not so , he is to be suppos'd so , and made so at least by fiction of law : whatsoever therefore case does happen in which the citizens are grieved , it is to be supposed that it is besides the intention of the law , and was not in the prevision of the prince ; but we are to rely upon this , that he who is good and gentle , and a father of his country , would , if he were here and observed this evil , untie the law , that he might not tie us to the evil : and because he is not here , but his will is here , the law with so much evil to us is not to be observed ; for his leave to break it is to be presumed . . hither is to be reduced the injustice of unequal distributions ; such as is , a law forbidding beggers to goe from place to place to seek relief , when there is no relief at home ; the law of commanding every village or parish to provide for their poor , which indeed is piously and charitably intended , but because when it is reduc'd to practice it falls heavily upon some , and others touch it not with the top of their fingers , the law which was good in thesi , proves unjust in hypothesi , and therefore does not oblige the conscience ; but they who are under it , may not onely seek relief by petition , but by avoiding it where they can piously and charitably , according to the measures by and by to be described . for it is the voice of natural justice and reason , which s. paul urges to his charges , not that there should be ease to one and burden to another : this is against equity , as having in it so great disproportionate inequality . . lastly , of the same consideration it is , that in the making laws of burden , there be equality and proportion between the burden and the cause of the imposition ; that the burden be not greater then the evil it intends to remedy , nor the remedy greater then the disease needs , nor yet greater then men can bare . for what is excessive in these case , is against the charity and justice of the prince , and is matter of rapine and impiety , not of subsidy and prudent provisions : and therefore though it may oppress the subject , who hath no remedy but prayers and tears ; yet the conscience is at liberty , and may procure remissions by any waies of peace and piety . but in the reducing of this to practice , these cautions are to be observed . . that though the conscience be free from all laws which are unjust upon any of these accounts , yet that the law be not disobeyed with the scandal and offence of others , it must be so done that none be taught to rebel , or evacuate the law upon pretences and little regards , nor that our duty and religion be evil spoken of , nor that the superiour be made jealous and suspicious . when our blessed saviour had proved himself free from tribute , and that in conscience he was not bound to pay it , yet that he might not give offence , he submitted to the imposition . and this caution is given by all the doctors , who follow bartholus in it , capite . de constitutionibus . . the inconvenience of the republick must not be trifling and contemptible , but so great as must in the judgement of good and prudent men be a sufficient cause of annulling the law , so great as must reasonably outweigh the evil of material disobedience . and therefore in the injustice of unequal distributions , and imposition of taxes , we are not to complain for every little pressure , nor yet to weigh the proportions in gold-scales ; for it is a greater duty of charity that the subject quietly bear a little load for peace sake and example and compliance , then it can be of duty in the prince to make such exact , curious and mathematical proportions . . the inconvenience and injutice must be certain , notorious , and relied upon , before it can be made use of to the breach of a law . for it is no warranty to disobey , that i fancy the law to be unjust : & therefore in this case the best security we can have is , that either it be so declared by the voice of all men , or the more sober accents of the wise men , or be evident in it self according to the strictest measures ; for where there is a doubtful case , the presumption always is for obedience , not against it : for although usually in doubts , the presumption is for liberty , yet that is either between private persons , or when the superiour makes a doubt concerning his own laws , then he is to judge for liberty and ease ; but in our own cases , and in dispute with a law , the presumption is on behalf of the law , because ordinarily that is the greates interest , and the greatest reason . . when there is a favourable case for breaking a law , if we have time and opportunity we must ask leave of the superiour . because as that does honour to the superiour , and gives value to the law ; so it is the greatest course of security , because it makes him judge who onely can complain . but to this we are not oblig'd if the case be evident , or if the danger of evil be imminent and sudden , and there be no time or opportunity to require it : in these cases a leave is to be presumed , or else it need not , for the law does not oblige . . this is to be practis'd onely when the law is against the publick good . for if it be still consistent with the publick interest , though it be against the good of a particular person , the law hath left a power of dispensation in the appointed ministers ; but a private person may not so easily break the law , at least he is tied to other conditions , and more caution , and a severer conduct ; of which i am to give account in the chapter of the diminution of laws . but for the present , the difference is onely in speculation : for notwithstanding the personal inconvenience , the law does still bind the conscience of the subjects in general ; but if it be against the publick emolument , then the law ceases , and it does not oblige . in the first case the particular is to be relieved by a way of his own ; of which i am afterwards to speak : but in this case the conscience is at liberty . thus when the church makes a law that upon a certain day the people shall meet in publick , and spend their day in fasting and prayer ; it is a good law , and may be for the publick good , though petronia and abbatilla be with child and cannot fast : all are bound , but from these the yoke may be lifted up for the present . but if a church make a law that all the clergy shall lose their livings and their office if they marry ; here there is a mischief to the publick , to a whole order of men ; and the law cannot doe so much good accidentally , as it directly does mischief . and the confession of suarez upon another occasion , but in this very instance , is remarkable , custodiam virginitatis esse opus supererogationis , quod necessariam non habet conjunctionem cum fine publici commodi ; & ergo non posse praecipi lege humana , that virginity should be kept is a work of supererogation , that hath no necessary conjunction with the end of any publick good ; and therefore cannot be enjoyn'd by a humane law . either then the law of the church of rome forbidding the clergy to marry , does not tie them to be virgins , but gives them leave to fornicate ; or if it does tie them to a virgins state , she makes a law which is not for the publick good , and therefore in which she hath no competent authority . this therefore is an unjust law , and does not oblige the conscience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said polycarpus ; we are taught to give to princes and the powers set over us by god such honour and obedience as may not hurt us . rule iv. a law that is founded upon a false presumption , does not oblige the conscience . the case is this ; francisco biretti a venetian gentleman , full of amours , & us'd to vain and wanton addresses , courts julia a senators daughter , but with secret intent to abuse her and so to leave her . marco medici the father of julia by threats and harsh usages forces his daughter julia to consent to a contract with francisco : who perceiving himself surprised , and that the matter was pass'd further then he intended it , resolv'd to make the best of it , to make a contract , to lie with her , and so to leave her . he does so , surprises her in the careless hours of the day , and the nakedness of her soul , and with flatteries mingled with the affrighting name of her harsh father , acts his intention , and then pursues it till he was weary of her , and then forsakes her . she complains , and desires remedy . the law declares their congress to be a marriage . but in the mean time francisco pass'd into sicily , and there married antonia peronetta a sicilian lady ; her he lov'd , intended to make her his wife , and did so . now the law presumes that after contract , their congress did declare a marriage , cap. is qui fidem , and cap. tua nos , de sponsal . for it supposes and presumes a consent , and yet withal says if there was no consent , it was no marriage . here francisco is condemn'd by the presumption , and reliev'd in conscience . for if he did not lie with her affectu maritali , but onely intended to abuse her , he was indeed extremely impious and unjust ; but he made no marriage , for without mutual consent marriages are not made . yet because of this , the law could no way judge but by outward significations , and ut plurimùm , for the most part it is so that contract and congress doe effect as well as signify a marriage , the law did well to declare in the behalf of juliae : but francisco , who knew that which the law could not know , was bound to make amends to julia as well as he could , but to pursue the marriage of anthonia and dwell with her . for the presumption upon which this law was founded was false ; the congress did not prove a marriage , for it was never intended : the presumption was probable , but fail'd in this instance , and therefore in this case did not oblige the conscience . conscience is to be guided by presumptions when it hath no better guide ; but when it hath a certain truth to guide it , it is better then the best presumption or probability . * besides this , when a law is made upon a supposition , and relies upon that alone , in case that should fail , it is to be presum'd that the law-giver does not intend to bind . when the men of aegina were at warre with the athenians , they made it death by their law for any athenian to be seen in their country . but when plato was made a slave and was carried thither by a storm , one of the citizens sav'd his life by an artifice , and did it according to the intention of the law . for the law being founded upon a presumption that if an athenian came thither , it was for evil to their town , they could not suspect that plato had such an evil intention , when they knew his case and his sad story ; and therefore ought to judge him quit from the burden of that law . dom. joseph of carreras a spaniard walking one night in sivil , was taken by the alcalde , and found to have arms about him , against the law ; but carrying of him to prison they found at the end of that street a man newly murdered : the law presum'd him to be the murderer , as it does aptly suspect such persons who at unseasonable times walk arm'd : he was accus'd , but finding friends was acquitted for his life , but sentenc'd to maintain the widow and children of the dead man. he knew himself innocent , and therefore was not bound in conscience to maintain her , because the law relying upon a false presumption , was a dead letter , and could not bind . but that there be no error in the practice of this , we must distinguish of presumptions . one sort is in matter of fact , the other is upon presupposition of dangers usually arising : that is of justice , this of caution . the examples which i have already brought are all meer and unmixt presumptions of fact ; in which cases the rule does hold without exception . but in presumptions of caution it is otherwise . the law does irritate and evacuate the contracts of minors , because they being weak and indiscreet , it is presum'd that they doe it foolishly whatever they doe ; and it is fit that the laws should be their defensatives against the evils of their ignorance . but now some minors under sixteen years of age are of a ripe wit , and competent judgement , and have craft enough to make a bargain , to consider what they promise , and to beware of the artifices of evil men . but yet although the presumption of the law fails as to their particulars , yet their parents may annul their promises , their vows , and their professions , though the presumption of the law in their case doe fail . the reason of the difference is this : in presumptions of fact , if the truth of the fact fails , the whole foundation of the law does fail ; for the foundation is indivisible , and the law had no other support ; if any thing of it fails , it all fails . but in presumptions of caution , or of presupposition of danger which does usually happen , it is wholly otherwise ; for though it does fail in some instances , yet it is true in most , and that is sufficient to support a law , which looks after that which is most common , not after rare emergencies . and therefore the law in this case does not in proper speaking rely upon a presumption , but a certain judgement ; for it is certainly true that it is so most commonly ; and it is presum'd so of every particular : at least the law knows not how to distinguish them , and therefore is a just and a wise law , conducing to the publick benefit , and consequently is a good measure to the conscience . onely this caution is to be inserted , that if a minor make a contract , as if a young man under , or a maiden under make a contract of marriage , although this is not valid in law till their years of consent be completed ; yet if they have a mature judgement otherwise then the law did presume them to have , they are tied in conscience to verify this contract , if all those conditions were observed which could make the act valid ●n the law of nature , because no civil law can evacuate a natural ; and where they are naturally able , they are by their own act under that law naturally oblig'd : but this , although it be an essential consideration as to conscience , yet it is wholly extrinsecal to this rule . but there is one distinction more of use to the explication of this rule . laws founded upon presumption are either laws of favour or laws of duty . those that are made in favour may be made use of onely when that supposition upon which it is founded is really true , but must not be us'd to the prejudice of any , whether it be true or false . and of this nature , or reducible to it , is the case that cicero de oratore speaks of . a roman citizen supposing his onely son to be dead , declares a kinsman to be his heir . the son afterwards appears ; and by a true presumption that if his father had suppos'd him living , he would not have disinherited him , is reliev'd against a false presumption which suppos'd him dead . and it hath left a stain upon the honour of davids justice and friendship with jonathan , that when he had listned to the false information of ziba against his friends son mephibosheth ; and gave the land to the informer ; he yet upon a right notice of the cause restor'd but half . for this cause , say the doctors of the jews , god divided his kingdome , and gave the bigger half from his grandchild rehoboam to his servant . but if the laws be matter of duty , and enjoyn something that is good or useful to the publick , whether the presumption be right or wrong , they doe oblige : and the reason is , because the presumption , whether it was in fact or in caution , yet it was not the whole foundation of the law ; or if it was alone built upon it at first , yet it is supported by other arguments strong enough to affirm the law . if a law were made in england , that whoever comes not to divine service in publick churches should be punished by a mulct of li. a moneth , the fine of recusancy , upon a presumption that he that is absent is so indeed , this law were as much incumbent upon them that are not recusants : for although the law was at first made upon that presumption , yet because otherwise it commands a very good act , which alone and without the presumption were a sufficient inducement to the law , the conscience of those who are , and those who are not in the first presumption are equally oblig'd . rule v. humane laws doe bind the conscience to or from an act in secret , as well as in pubick . some things are secret or private in their own nature , such as are onely the prerogative of god to judge of ; as the word of the mind , the thoughts of the heart , the desires and repudiations of the affections , the inclinations and tendencies to an object , love and hatred , the pleasures or displeasures of the fancy , acts of judgment and understanding . these god onely knowes , and he onely punishes . * others are secret , but yet they are such onely by accident , and for want of proof : and these also are more or less ; for some are seen by one witness , and some by more ; and they that are seen , either are brought to judgment , or not . now according to the parts of these distinctions , this rule is in several manners to be verified . . those actions which were done in secret , but under the observation of a few , when they are brought to judgement change their nature , and become publick , and therefore are equally under the power of the law , as if they were done in the market . for in the law , that is called notorious which is either declar'd in judgment , or prov'd by witnesses , or evident by the intuition of the fact . and that actions , in this sense at first secret , are subjicible to laws , is clear by the very examination of witnesses and the whole process of law . for the judge takes notice of no other notoreity : if a judge sees a thing done , he cannot punish it ; he must witness it , and another punish it . all that is notorious to the judge must first be secret , and then publick ; that is made manifest or notorious by witnesses and sentences of judges . . some actions are secret , because they can be proved onely by one witness . now it is true that in some cases one witness is sufficient , as in the case of treason ; or in case of confession , for his own witness against himself is as good as ten thousand : when it is so , it is manifestum as before , and therefore the same thing is to be affirmed of it . but if it be secret , so that it cannot be competently proved , it is true that the law does not punish it , but it fain would ; and therefore declares that the private action is a disobedience and transgression . . if the action be done wholly in secret , then indeed the criminal judge takes no notice of it any more then a man abiding in the city does of his country house on fire before he knows of it ; but as one is an unknown calamity to the man , so the other is an unknown transgression of the law . for that the thing is known or unknown it alters the case as to the punishment , yet nothing at all as to the offence , the scandal onely excepted and the example . now that the law does intend to forbid such actions , it appears by the acts of scrutiny , and the proceedings against such as come accidentally to be discover'd . if a suspicion doe arise or any probability , any fame or rumor , the law begins her process , somewhere by torture , somewhere by examination upon oath , and sometimes gives sentence upon conjectures . now if to this it be replied , that this is the beginning of publication , and the law proceeds onely in proportion to its being publick ; i answer , that it is true , she can proceed no otherwise : and therefore if the question here had been whether secret actions were punishable by humane laws , i should have answer'd otherwise , and so the lawyers dispute it : but here the inquiry being whether the conscience be oblig'd , i am to say that the publication of it does not make it to be a sin ; this reveals the action , & the law declares or makes it to be a sin ; for a man is not hanged for theft unless he be discover'd , but if he be , then it is for his theft he is punished , not for his discovery . the consequent of which is this ; that if the action be against the law , be it never so secret , it is a sin : and here is the advantage of the wisdome and oeconomy of god in the verification of humane laws ; he confirms the laws of men , and he binds in heaven what they bind on earth , and he also knows in earth what is done in the most secret corner , and judges accordingly . . but as for those things which are secret in their own nature , such which are not onely not known , but not cognoscible by humane laws and judicatories , the case is much more difficult , it being generally taught by divines that no humane laws have power to prescribe internal acts ; and consequently that whatever we think or wish , so we doe the thing that is commanded , the law of man is satisfied . question . whether humane laws can command or forbid inward acts . but having as well as i could consider'd the secret of this thing , i rest finally upon this account . it being certain and confessed that the laws of man have power to constitute actions of themselves indifferent , into the order of vertue and vice , making that to be incest which before the law was not , and that to be theft which in other countries is lawful , and so in other instances ; if the law does change the action onely so as to make it meerly to be an instance of obedience or disobedience , then the law hath no power over internal actions : for man is not the lord of consciences and minds , and we are not tied to obey any man commanding an internal act ; his judicatory here is not competent , his authority is not sufficient . for it serves no end of the publick , and it hath no judicatory , no cognisance , and no interest : and it were as foolish as for a king to sit upon the strand and command the waters not to flow to his feet . * but if the law of man have chang'd an action not onely to an instance of obedience or disobedience , but plac'd it also in the order of some other vertue or vice , as by changing it to incest , or adultery , or chastity , or temperance respectively , then the law of man hath power over the conscience even in the most secret act ; not directly , and by the energy of its own power , but indirectly , collaterally , and by accident , by reason of the laws of god. the reason is plain : because it is not lawful to commit adultery , or murder , or incest in our heart ; the law therefore that constitutes this action and makes it to be murder , does consequently oblige the conscience not so much as to desire it . voluntus facti origo est , quae ne tunc quidem liberatur quum aliquae difficultas perpetrationem intercepit . ipsa enim sibi imputatur , nec excusari poterit per illam perficiendi infelicitatem operata quod suum fuerat : so tertullian : the will is the original of action ; and is not free'd when she is hindred from doing what she would . her own act is imputed to her ; for though no event succeeded , yet she did all her part . thus in the canon law clementi● . . § verum de haereticis , the inquisitor of heretical pravity is excommunicate if either out of hatred or hope of gain he condemn the innocent , or for love and favour absolve the criminal : upon which the gloss observes that the superior can punish the sin of the heart , though it never proceed to action ; and to this gloss panormitan and adrianus doe consent . now if it be objected that here is an action external complicated with the internal , and that the law proceeds against that , not against this ; i answer , that it is certain the law cannot proceed to sentence against the internal , unless it be some way or in some degree publick : but that which i affirm is , that the law forbids the internal , or commands it , and that , in case the action be plac'd in the rank of vertue or vice distinct from the meer obedience or disobedience , and this is a pregnant instance of it ; for the condemning the innocent is therefore the more forbidden and the more condemned because it is presum'd to proceed from hatred . and therefore cato argued well in behalf of the rhodians , against whom it was mov'd in the senate that a warre should be made , because they had some little light conjectures that they were not well affected to them ; and because some of the rhodians had mov'd that they might help perseus the king of macedonia , in case peace could not be obtained for him : cato made an oration in their behalf , affirming it to be unreasonable to punish them because they had a mind once to have made a warre . but this was therefore well said of cato , because there was no proof that the rhodians did intend it , and secretly or openly decree it . if they had intended it , it was penal , and when the intention had been prov'd , it might have been more reasonable to proceed to punish their breach of friendship . and this the rhodians themselves confessed , that the romans warr'd justly with perseus for intending a warre against them ; but he so intended it , that he did something towards it ; but no city , no nation would destroy them who did nothing towards the evil which they secretly intended . quis hoc statuit unquam , aut cui concedi sine summo omnium periculo potest , ut eum jure poterit occidere à quo metuisse se dicat ne ipse posterius occideretur ? said cicero ; he indulges too much to his fear , and destroies the publick , that will kill any man whom he is pleas'd to fear , or say that he would first kill him . and the reason of that is , because there can be no sufficient proof of the secret thought , without it break forth at least into words and decrees and preparations . but injuriam facit , qui facturus est , said seneca . if it appears he was about to doe a mischief , he is guilty ; his secret was criminal : and that is it which is punished as often as it can . and this is more evident in the civil law , l. si quis non dicam rapere , c. de episcopis & clericis . where the very thought of ravishing a virgin is punished . it is true , this thought was declared by the attempt or address to it : but because it was not consummate , it is evident that humane laws bind to more then to or from the external action . the law that punishes the criminal before he hath acted the evil , punishes the internal principally : for in the address & first preparations nothing is done but the discovery of the thought ; but when the thought is so discovered , & the action is not done , if the man be punished , it is not for the action , but for the thought . and to this purpose is that of cicero in his oration pro t. annio milone , nisi fortè quia perfecta res non est , non fuit punienda : perinde quasi exitus rerum , non hominum consilia , legibus vindicentur . minus dolendum fuit , re non perfecta , sed puniendum certè nihilo minus . not to punish the fault because the mischief was not done is as much as to say , that the laws are not avengers of evil purposes , but of evil events onely . indeed if the mischief be not done , we grieve the less ; but if it was but intended , we punish it never the less . and to this seneca in his controversies gives testimony , scelera quoque , quamvis citra exitum subsederunt , puniuntur . the same with that of periand●r , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely those that doe , but those that would sin are to be punished . and to this sense all those laws which punish the affection , though the effect follows not , are to be understood , as cap. pro humani , § . sacri , de homicidio l. . & l. quisquis , c. ad legem juliam majestatis ; & cap. . de schismaticis , § . omnem , l . & l. fugitivus , ff . de verborum signif . l. divus , ff . ad leg . cornel. de sicariis . but this is also further manifest in the differences of chance-medly , man-slaughter , and wilful murder ; where the action being wholly differenc'd by the thought of the heart , proves plainly that the thougts also are punish'd by humane laws ever when they are manifest . and if the divines and lawyers would distinguish in this question the punishment from the crime , the court external from the court of conscience , they would not erre in this article . for although a mans thoughts without some external action are not punished , because they are not known ; yet they could not be punished when they are known , if they were not punishable and criminal in themselves even against the laws of man. and therefore when ulpian had said , cogitationis poenam nemo patitur : accursius addes , si statum in finibus cogitationis est . no man can be punished for his thought ; that is , if it proceeds no further ; for then it is known to none but god. upon this account we find sometimes in laws , commands expresly enjoyning the internal action . thus when the council of lateran had complained of some clerks and prelates that either wholly omitted their office , or said it negligently , it addes , haec & similia sub poena suspensionis penitus inhibemus , districtè praecipientes in virtute obedientiae ut divinum officium nocturnum pariter & diurnum , quantum eis dederit deus , studiosè celebrent pariter & devoté : viz. that they say their office diligently and devoutly ; which because it is an act of the heart as well as of the outward man , it gives a clear evidence in this inquiry . but above all is that novel of justinian , which the late greek books have brought to light , it never having been noted by the latine interpreters , in which the emperour commanded that insolvent debtors who by misfortune , not by their crimes , were made poor , if they swore their insufficiency , were to be freed from all further trouble ; and the creditors that refus'd to obey the edict should pay ten pound of gold ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for their meer thought of doing otherwise should be put to death . i end this with the saying of the jewish doctors , quicquid sapientes vetant palàm fieri , id etiam in penetralibus vetitum est , whatever the wise men forbid to be done in publick , the same must be understood to be forbidden in your closet . it was the saying of rabbi bachai . rule vi. humane laws , before sufficient promulgation , doe not oblige the conscience . as the faults of subjects are not cognoscible without publication : so neither are the wills of princes . leges sacratissimae quae constringunt hominum vitas intelligi ab hominibus debent , says the law , l. leges , c. de legib . & constit . but in this there is no difficulty : all that is made is in the assignation of the sufficiency of the promulgation . a spanish lawyer , selva , and he alone , so farre as i have heard or read , affirms the very solemn edition of it and declaration in the court or council to be sufficient . but as he speaks it wholly without reason , so he is to be rejected without farther trouble . others require one proclamation in one or more places , according to the greatness of the province or jurisdiction ; but it can never be agreed positively how much is enough . therefore so farre as our consciences can be concerned in it , these following propositions are certain , and they are sufficient . . it is not necessary that laws in their promulgation be so divulged , as that the notice of them reach every single subject . not onely because in most laws all persons are not concerned , but also because it is morally impossible ; i mean in a great province , where the laws are commonly of greatest concern , and the promulgation more to be regarded and more diligently endeavoured . for laws of men are not like the sun , searching into all corners ; but as the law it self is such as regards that thing which happens most commonly , so the promulgation is of a symbolical nature , and can arrive but to most persons . . in all princely and sweet governments there must be such a publication of laws as must be fit to minister to the publick necessity and the publick duty , that laws be no snares , but piously intended , prudently conducted , sufficiently communicated , and reasonably exacted with abatement of all those deficiencies which are incident and unavoidable to mankind ; so that if what be in council judg'd sufficient for promulgation , doe not prove so in the event of things , and in the province , the defect be put upon the insufficient publication , not upon the account of disobedience . . be the publication legally sufficient , or not sufficient , it is certain that the conscience is not tied by the law , till it be known . i doe not say but that the prevarication may be justly punish'd , because the law may be published as well as is morally possible , or prudently and civilly is requir'd , and yet some may inculpably be ignorant of it . but be it so or otherwise , it is impossible that they who know not of it can obey ; and if they cannot , they cannot be oblig'd : for that is no law , but madness , which obliges a man to that which is impossible . . the care and sufficiency of publication is wholly incumbent upon the law-giver , not at all upon the subject ; that is , the subject is not bound to seek after the law , but onely to see that he doe not turn his ear from it , or studiously decline it , or endeavour to be ignorant . for a law , though it be for good to the publick , yet to the particular being a restraint upon our natural or political liberty respectively , no man is bound to seek his own fetters , or put the burden upon his own neck , but to wear it well when it is imposed : but to refuse to hear is the first act of disobedience ; but to hear is the first instance of obeying ; therefore till he hath heard , he is oblig'd to nothing . this hath no limitation or exception but this . if the subject hath heard there is a law , he is bound to inquire after it , for then it is sufficiently publish'd : the law-giver hath done his duty . but before he hath heard , it is to him as if it were not ; and that which is not cannot be numbred , cannot be accounted for . the first is sufficient to oblige him , he is bound because he knows , the will of the law-giver hath bound him ; but then he must inquire for his own sake , for otherwise he cannot perform his obligation . . although as to conscience the former measures are certain , yet the legislator hath power to declare when the promulgation is sufficient for the nullifying of all contracts intervening , or evacuating priviledges , and changing all exteriour events of law ; because the being of all these depends upon the will of the prince and of his law . onely when this is reduc'd to practice , in the matter of contracts , if they were valid by the law of nature , he that did contract is oblig'd to stand to it , if the other requires it ; but if it be his own advantage , he is bound to quit it , if the other recedes and makes use of his advantage . for the law can tie him to suffer inconvenience for the publick interest , but not to doe any evil . thus if titius contract with mavius to carry twenty tun of wheat from sicily to rome , and before the contract a prohibition of such contracts was legally published , and yet he heard not of it ; he is bound to obey it : but if mavius , who is like to be the gainer , stand upon his right of justice and natural consent , titius must make him amends , but he must not transport the corn . but this is in case they be not both subjects of the same prince . and the reason of this is plain , because the stranger hath a natural right by justice and stipulation , but the subject hath a law upon him ; therefore the other is not tied to quit that , but the subject must obey this : not to doe an injury , for no law can oblige him to that ; but to suffer one that is tolerable and is outweighed by the publick advantage . but if they be both the subjects of the same law , the law that forbids one to make the contract , does also by implication forbid the other to exact that which is illegal . so that although the law cannot disoblige titius from verifying a contract that is valid in the law of nature ; yet mavins can remit his right , and the law can tie him to that . this holds in all things where the parties can give consent to the invalidating of the contract . but sometimes they cannot , and then the rule of conscience is , standum est juri naturali , whatever was ratified by nature and religion must remain for ever . the council of trent makes a saw that all clandestine marriages shall be null : she publishes the law , and declares it from a certain time to be valid . a poor vine-dresser in the valtoline hears nothing of it , but gets the daughter of his master the farmer with child after contract per verba de praesenti . the law is urg'd upon him ; the parties are both threatned , and are in that fright willing to recede . but they were told by a prudent confessor , that they could not consent to any such separation : and he told them truly . for in marriage there is a necessitude contracted by a law of nature , and not onely a mutual right transmitted to each other , but there is a band of religion , a sacramental tie , or relation that god hath joyn'd , and no man can put asunder . but until the contract is pass'd so farre as that it is become a marriage in the law and state of nature , the prohibition ought to prevail upon them . lastly , in priviledges there is no difficulty , because the law is not bound to give any at all ; and therefore many restrain them at any time , without giving a reason . thus if a law were made that all illegitimate children that were born after the death of the emperour maximilian should be uncapable of a prebend or benefice in a church ; he that heard not of the law might justly be put out after solemne investiture . for no man is injured , because he hath not a favour done him . rule vii . that a law should oblige the conscience , does not depend upon the acceptation of the law by the people . this rule hath suffered great prejudice , not onely by the contrary opinion of the civilians and canonists , who in very great numbers oppose it , but by all persons almost who live under governments democratical , or doe not well consider the powers and consequents of government . but the case in short is this ; all governments in the world did either begin right or wrong . if right , it was by divine appointment , or by the multiplication of the posterity of a patriarch , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increase of paternal government . this is the natural way , and this is founded upon natural reason , and a divine commandement . this hath in it no evil , and no question , and it is the just beginning of monarchy , it produces no other government . but if the government comes not this way , it comes in wrong . either from tumults , by necessity and evil experience being forc'd to permit and establish an order and government ; or directly by warre and violence ; or else in the destitution of a governour when all are left to themselves , and none hath power over them , they may doe what they list , and order things as they please , and part with as much power as they think fit , and keep some to themselves , and confound all politick principles , and divide power , as two earnest disputants doe divide the truth when they have torn her in pieces , each part running away with that share that comes next his hand . now from these beginnings of governments several republicks and principalities have been established ; and when it hapned that any famous government entred the wrong way , they became exemplary to others in their policy and in their principles , and made their actions become rules to others . thus it was that the roman people , keeping the legislative power in their own hands , made kings and consuls and officers at their pleasure , but their consent was alwaies demanded when a law was to be made , as is affirmed by asconius pedianus in orationem pro c. cornelio , and by budaeus and zasius in l. . ff . de origine juris . these laws were made in a convocation of the people in thirty courts , and were called curiatae , as is affirm'd by suetonius in augusto , and in cicero in his epistles to lentulus : they were also called populares by cicero in his orations . now this people so largely reigning over the world , and being exemplary by their wisdome and their laws , did easily transmit this licence unto the people of most nations , who needed but little teaching to bridle the power of their princes , to which they were but too much tempted by that libido regnandi , that lust of empire which possesses the greatest part of the world ; and by their own strength , which they often made their kings to feel , and would not lend to them in their needs but upon hard conditions . * adde to all this , that many princes have been gentle and kind , and many wise , and would not put a bridle upon such an untam'd beast without their own consent ; not onely that they might obey more willingly , but lest they should not obey at all , as knowing it to be better that they should be rul'd as they please , then not at all . — libertatis servaveris umbram si quicquid jubeare velis — this phantastick liberty the people would seldome be without ; and they must have what they were resolv'd on ; for when they please , they are all kings . upon the account of these and some other causes it is come to pass that in many places laws have their binding power onely by the consent of the people ; in their tribes and courts , or by their representatives , or by their manners and customes : and from hence from these sayings of some very wise men ; lex nullam vim obligandi habet nisi ex more ; so aristotle : and , leges promulgatione constitui , firmari autem usu , saies gratian : and the civil law most expressly , ipsae leges nullâ aliâ causâ nos tenent quam quod judicio populi receptae sunt , the reception and approbation of the people is the onely firmament and sanction of the law . now that the civil law saies it , it was ex more romanorum ; among the old romans it alwaies was so : and aristotle speaks at the rate of him who had been bred under the popular government of the greeks , and therefore it is no wonder that any of them speaks so : but as for the words of gratian , laurentius and the arch-deacon expound them to mean that the laws receive from the use of the people firmitatem stabilitatis , non authoritatis ; that is , de facto they are made more firm and lasting by the consent and manners of the people , but not de jure more obliging ; according of that of tertullian , neque civis fideliter legi obsequitur ignorans quale sit quod ulciscitur lex . nulla lex sibi soli conscientiam justitiae suae debet , sed eis à quibus obsequium expectat : caeterum suspecta lex est quae probari se non vult ; improba autem si non probata dominetur . a citizen does not faithfully obey that law ( meaning of going to warre ) who knows not what that is which is to be punish'd . for that a law is just is owing in part to him that is to obey it . that law is to be suspected which will not indure a trial ; but if being tried it be rejected , it cannot prevail without injustice . having now by this narrative laid open the secret and foundation of this opinion , and prevented the objections that can be made , the rule is certain and easy . the consent of the people gives no authority to the law ; & therefore is no way necessary to the sanction and constitution , save onely to prevent violence , rebellion and disobedience . but because i am not writing rules of policy , but rules of consciēce , i am to say , that if the legislative power be in the prince , that is , if he be supreme , he is to decree the law ; but where-ever the authority be , that authority is derived from god , and is onely less then him : and although a horse sometime cannot be ruled without stroakings and meat and gentle usages , yet for all that his rider in his master : and he that said , obey them that have the rule over you , and submit your selves to every ordinance of man for the lords sake , whether to the king as to the supreme , &c. did not appoint the supreme to rule by a precarious power ; and if he who hath authority makes a just law , either the people are bound to accept the law , or they despise the authority . and indeed it is a contradiction in the terms , that a law be impos'd , and yet that it be no law of it self ; that is , that the effect of the cause should be a necessary condition in the cause it self ; and that it 's own work is nothing , unless what it does work give it force . it must be a law before they accept it , and if it be a law they are bound to accept it ; and therefore their accepting cannot make it a law . in popular governments the people have their suffrages in the legislative ; but then it is because they govern : but when they have not the legislative , he that hath it must not ask them leave to use it , when god hath given him power . they indeed who suppose kings to be trustees and ministers of the people have some pretence ( if they suppos'd true ) to affirm the acceptation of the people to be necessary . but yet if they did suppose true , it were indeed a pretence but no more . for when the king is chosen , and is by the people ( that i may use the expression of tiberius ) tantâ temque liberâ potestate instructus , invested with a princely power , and the legislative ; he , by himself or by his senate , according to the constitution of the province , is to make the law , and to punish them that break it , and not to ask them if they will please to obey it . lex institutir cum promulgatur , saies the authentick : and therefore whosoever does not obey , whether it be a single person or a multitude , they sin against god ; it is disobedience in a single person , and rebellion in the multitude . all which is true with the provisos of the former rules , that the laws be upon all their just accounts in all other things obligatory . this rule does also fail in all arbitrary conventions and precarious governments ; in such which have no coercitive power but what is by voluntary concession ; such which can convene and dissolve at pleasure , as colleges and fraternities . for as they meet at pleasure , so they must be governed as they please ; their power comes not from god , but from man ; and their authority is equivocal . some insert one case here , saying that if a law be refus'd by the greater part of the people , then single ●●sons are excus'd , because it is to be suppos'd that the prince cares not 〈◊〉 single persons observe the law , since so little will serve no interest . but if this were true , yet there is in it so much caution to be us'd , so many provisos , and so much probability to the contrary , that it were as good that it were not true ; for it cannot give rest or peace to the conscience . for . whether the prince doe secretly give leave or no , is a presumption of infinite uncertainty . . the contrary may very well be suppos'd ; for he that is troubled at the rebellion of many will not give leave to one to disobey . . if these few single persons doe submit , they become good examples , and are confessors for the reputation of the kings wisdome and authority . . what is evil in the whole is so in every particular ; because the people is but an aggregate body of single persons . . we must not follow a multitude to doe evil : and all rebellion is of that nature , that it is as the sin of witchcraft ; and who would be a witch because all the country is so ? . he that partakes of other mens sins shall also partake of their punishment . upon these accounts , i judge it very unsafe for any single person to resist a just law of a just superior , upon hope of escaping in the croud . * but this rule is onely true when the law is just and good for publick profit and usefulness of the people . for if it be an unreasonable law , it binds not as a law , but as by promise and contract ; that is , it does not bind by the sanction of the law , but the acceptation of the people . and so the ancient lawyers are to be understood ; lex praecepti tollitur , si moribus utentium non recipitur , the obligation of the law is taken off , unless it be receiv'd into the manners of the subjects . but the instance tells in what sense this is true . the pope and council cannot command continence to a certain sort of persons after promotion against their wills ; quia continentia est res quae potest persuaderi , imperari autem non , because continence is a thing that may be perswaded , but not commanded . the matter of the law is to be order'd according to the measures of the third rule ; but supposing that , this rule is certain . rule viii . humane laws of indifferent matter doe not oblige the conscience of the subjects out of the dominions of the superior . extra territorium jus dicenti , non paretur , impune , is a famous saying in the canon law , a man may safely disobey the law of his prelate if he be out of the diocess . and the reason is , because beyond his diocess he hath no jurisdiction ; and beyond his jurisdiction a prince hath no power . lex est jus proprium civitatis , saith the law ; the law hath no power beyond it's own city . thus anciently , in the province of canterbury the people did not fast upon s. marks day ; but if they were within the province of york they were tied to the common law , or custome of the church besides . thus also it is in maritime places , especially in places of publick trade and merchandize : if the several subjects should keep the several laws of their own princes , it would cause great confusion and disorder upon the place of trade ; and since it is certain that strangers must live by the laws of the country where they sojourn , it is certain they are not tied to the laws of their own , because they may be contrary . . but this hath divers limitations . for . it does not hold in the substantial matters of religion , where the religions of the country differ . it is not lawful for a subject of england to goe to mass in a forein country ; not onely upon supposition that the office is suspicious or to be blam'd by the measures of the divine law , but if the laws of our country have upon other prudent and just considerations forbidden it . the sons of the church of england professing under the government episcopal may not lawfully communicate in the huguenot churches with them that believe episcopacy to be antichristian or unlawful , because this does relate to the evil and detriment of those laws and that government and that authority under which we still are tied . but in the ceremonial and ritual part of religion , where the religion is the same , we are not tied abroad to our country customes . a subject of the church of england may stand at the holy communion , or eat it in leavened bread , if he come into protestant countries that have any such custome : and the reason of this is , because the contrary would give scandal , to which our own laws neither doe nor can oblige abroad ; and if any be offended at our different ceremonies at home , he must look to it , we are not concerned in any thing , but to obey our superiour , and quietly to render a reason to our brethren . . this rule does not hold in such laws which are the specification of the divine laws . thus if a subject of england should be in spain , and there see his daughter dishonoured , or his wife consent to her shame , and take her in adultery ; he may not kill her , though in spain it be lawful for them to doe it . the reason is , because she is not a subject of spain , but hath an habituall relation to england , and therefore it is murder if it be done by an english subject . concerning all his own subjects , the prince of the countrey and the legislative is to give limits to the indefinite lawes of god ; and the reason is that which s. paul gives , because he who hath the rule over them is to give an account of their souls . every law therefore is to acquit or condemn herown subjects : and therefore if a spaniard does dishonour the bed of an english subject in spain , it is lawfull there to kill him ; because his own princes law condemns him , and gives leave to the injur'd person to be executioner . all these particulars rely upon the same reason . . this rule does not hold , when though the subject be abroad , yet the action does relate to his own country . thus it is not lawful abroad to coyn or counterfeit the money of his country , to rail upon his prince , to prejudice his subjects , to violate his honour , to disgrace his nation , to betray the secrets and discover the counsels of his prince . because the evil done out of the territory being an injury to them within , is as if it were done within . when the dispute was between the athenians and thebans about their confines , and the parties stood at a little distance , disputing and wrangling about the breadth of an acre of ground , timotheus shoots an arrow and kills a young theban gentleman . the thebans demand that timotheus be put to death by the laws of athens , as being their subject : they refuse to doe so , but deliver timotheus to the thebans , giving this reason , he shot the arrow within the athenian limit , but it did the mischief within the territory of thebes ; and where the evil is done , there and by them let the criminal be punish'd . being abroad is no cuse in this case . if a subject shoots an arrow into his own country , though he bent his bow abroad , at home he shall find the string . . if the action be something to be done at home , the subject abroad is bound to obey the summons of the law . when henry the second of england commanded all prelates and curates to reside upon their dioceses and charges , thomas becket of canterbury was bound in conscience , though he was in france , to repair to his province at home . the summe of all is this , a law does not oblige beyond the proper territory , unless it relate to the good or evil of it . for then it is done at home to all real events of nature , and to all intents and purposes of law . for if the law be affirmative , commanding something to be done at home , at home this omission is a sin : qui non facit quod facere debet , videtur facere adversus ea quae non facit , saith the law , the omission is a sin there where the action ought to have been done . but if the law be nagative , qui facit quod facere non debet , non videtur facere id quod facere jussus est . he that does what he is forbidden to doe is answerable to him who hath power to command him to doe it . this rule thus explicated is firm ; and is to be extended to exempt or priviledged places , according to that saying of the lawyers , locus exemptus habetur pro extraneo , he that lives in an exempt place , lives abroad . by the proportions of this rule it is easy to answer concerning strangers , whether they be bound by the laws of the nation where they pass or traffick . for in all things where they are not oblig'd by their own prince , they are by the stranger , and that upon the same account ; for if they who are abroad are not ordinarily bound by the laws of their country ( except in the cases limited ) it is because the jurisdiction and dominion of their prince goes not beyond his own land ; and in such cases the place is more then the person : but therefore it must goe so farre , and be the person what he will , yet in the territory he is under the law of that prince . he is made so by that place . it is lex terrae , the law of the land in which he is : and in the peace of that he shall have peace , as god said to the jews concerning the land of their captivity . rule ix . obedience to laws is to be paid according to what is commanded , not according to what is best . when lacon was fighting prosperously , and had prevail'd very farre upon his enemies , it happened that a retreat was sounded just as he was lifting up his hand to smite a considerable person ; he turned his blow aside and went away , giving this reason to him that asked him why , it is better to obey then to kill an enemy . but when crassus the romane general sent to athens to an engineer a command to send him such a piece of timber towards the making of a battery , he sent him one which he suppos'd was better ; but his general caused him to be scourged for his diligence : and torquatus manlius being consul commanded his son not to fight that day with the enemy , but he espying a great advantage fought and beat him and won a glorious victory , for which he was crown'd with a triumphant lawrel , but for his disobedience lost his head . it is not good to be wiser then the laws ; and sometimes we understand not the secret reason of the princes command , or the obedience may be better then a good turn , or a better counsel ; which is very often ill taken , unless it be requir'd . corrumpi atque dissolvi officium omne imperantis ratus si quis ad id quod facere jussus est , non obsequio debito , sed consilio non desiderato respondeat , said crassus in a. gellius . thus also it is in the observation of the divine commandements : when god hath declared his will , and limited our duty to circumstances and particulars , he will not be answered by doing that which we suppose is better . we must not be running after sermons , when we should be labouring to provide meat for our family : for besides that it is direct disobedience in the case now put , there is also an error in the whole affair ; for that which we think is better then the commandement , is not better : and this god declared in the case of saul , obedience is better then sacrifice . no work is better then that which god appoints . . this is to be understood so that it is not onely left to our liberty , but it is also rewardable , for the subject to prevent a commandement , and to excell the measures of the law in the matter of a commandement , when to doe so we know will be accepted , and is to the pleasure and use of the prince . thus astyages preferr'd chrysantas before hystaspes , because he did not onely obey as hystaspes did , but understood the mind of the prince , and when he knew what would please him , did it of his own accord . but then this is upon the same account , it is obedience , onely it is early and it is forward . this also is to be added , that if the choice of the subject differing from the command of the prince be very prosperous and of great benefit , the prince does commonly ex post facto allow the deed ; that is , he does not punish it . p. crassus mutius and t. manlius did otherwise ; but they were severe and great examples . but when it is not punish'd , it is not because it does not deserve it , but because it is pardon'd : for if it should miscarry , it would not escape vengeance : and therefore though the prosperous event be lov'd , yet it came in at a wrong door , and the disobedience was criminal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , masters are to command , but the province of servants is to obey , saith s. chrysostome . this rule is to be understood according to the intention , not according to the letter of the law ; for if the intention of it be that which is better , it is evident that is to be done which is better in the intention , not that which is commanded in the letter . but of this in the chapter of interpretation of laws . chap. ii. of laws penal and tributary . rule . i. it is lawful for christian magistrates to make penal laws , not onely pecuniary and of restraint , but of loss of member and life it self . whatsoever is neccessary is just ; that is , that must be done which cannot be avoided : and therefore the power of the magistrate in punishing the transgressors of their laws of peace , and order , and interest , is infinitely just * ; for without a coercitive power there can be no government , and without government there can be no communities of men ; a herd of wolves is quieter and more at one then so many men , unless they all had one reason in them , or have one power over them . ancus rex primus carcerem in romano foro aedificavit , ad terrorem increscentis audaciae , says livy . king ancus seeing impiety grow bold , did erect a prison in the publick markets . when iniquity was like to grow great , then that was grown necessary . and it is observ'd that the macedonians call death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the hebrew word dan , which signifies a judge , as intimating that judges are appointed to give sentences upon criminals in life and death . and therefore god takes upon himself the title of a king and a judge , of a lord and governour ; and gives to kings and judges the title of gods , and to bishops and priests the style of angels . but here i will suppose that magistracy is an ordinance of god , having so many plain scriptures for it ; and it being by s. paul affirmed , that he beareth not the sword in vain , and that they who have done evil ought to fear ; and of himself he professed that if he had done ought worthy of death he did not refuse to die ; and a caution given by s. peter , that christians should take care that they doe not suffer as malefactors : and it being made a note of hereticks that they are traytors , that they are murmurers , that they despise dominion , that they speak evil of dignities ; and that we are commanded to pray for kings and all that are in authority , for this reason , because they are the appointed means that men should live a peaceable and a godly life ; for piety , and peace , and plenty too depend upon good governments : and therefore apollo pythius told the lacedemonian embassadors that if they would not call home plistonax their king from banishment and restore him to his right , they should be forc'd to till their ground with a silver plough ; that is , they should have scarcity of corn in their own cities , and be forc'd to buy their grain to relieve the famine of their country : for so the event did expound the oracle ; they grew poor and starv'd because they unjustly suffer'd their king to live in exile . adde to these , that we are often commanded to obey them that have the rule over us ; to be subject to every ordinance of man ; that rulers are not a terror to good works but to the evil , and many more to equal purposes . neither ought the precept of charity and forgiveness , which christ so often , so earnestly , so severely presses , evacuate the power of princes . for the precept of forgiving offendors does not hinder parents from correcting their offending children ; nor masters from chastising their rebellious servants ; nor the church from excommunicating them that walk disorderly : these things rely upon plain scriptures , and upon necessity , and experience ; and they doe evince thus much without any further dispute , that some punishment may stand with the precept of forgiveness ; or at least , if he who is injur'd may not punish without breach of charity , yet some one else may . and if it be permitted to the power of man to punish a criminal without breach of charity ; the power of the magistrate must be without all question ; and that such a power can consist with charity there is no doubt , when we remember that the apostles themselves and the primitive churches did deliver great criminals over to the power of sathan to be buffeted , even to the destruction of the flesh , that their souls might be sav'd in the day of the lord. s paul delivered elymas to blindness , and s. peter gave ananias and saphira to a corporal death . but the great case of conscience is this . although all punishments less then death may like paternal corrections consist with charity ( for they may be disciplines and emendations ) yet in death there is no amendment ; and therefore to put a man to death flagrante crimine , before he hath mortified his sin , or made amends for it ; that is , before it is pardon'd , and consequently to send him to hell , is the most against charity in the world , and therefore no man hath power to doe it : for god never gave to any man a power to dispense justice to the breach of charity ; and that dispensation which sends a man to hell , is not for edification , but for destruction . to this i answer , . that it is true that whatsoever is against charity is not the effect of justice ; for both of them are but imitations and transcripts of the divine attributes and perfections , which cannot be contrary to each other . but when the faults and disorders of mankind have intangled their own and the publick affairs , they may make that necessary to them , which in the first order and intention of things was not to be endur'd . thus we cut off a leg and an arm to save the whole body ; and the publick magistrate , who is appointed to defend every mans rights , must pull an honest mans house to the ground to save a town or a street : and peace is so dear , so good , that for the confirming and perpetuity of it , he may commence a warre which were otherwise intolerable . if therefore any evil comes by such ministeries of justice , they who introduc'd the necessity must thanke themselves . for it is necessary it should be so ; though it be but a suppositive and introduc'd necessity ; onely he that introduc'd it , is the cause of the evil ; not he that is to give the best remedy that he hath . . no man is to answer for an accidental effect that is consequent to his duty . in omni dispositione attenditur quod principaliter agitur , saies the law , l. si quis nec causam , ff . si certum petatur . i am to look to what is principally design'd , not what accidentally can happen . if i obey god , it is no matter who is offended . if i see that my neighbour will envy me for doing good , and his eye will be evil because i am good , i am not to omit the good , for fear his soule perish ; when my good is rather apt to doe him good then evil : he is to answer for it , not i , for nothing that i doe makes him evil , he makes himself so by his own choice . there are many men that turn the grace of god into wantonness ; and abuse the long suffering and patience of god , and turn that into occasions of sin which god meant for the opportunities and endearments of repentance ; but if god should leave to be gracious to mankind in the same method , out of charity and compliance with the interest of the souls of such miserable persons , as they would be never the better , so the other parts of mankind would be infinitely the worse . . it is true that charity is the duty of every christian ; but as all christians are not to express it in the same manner , so there are some expressions of charity which may become some persons , and yet be the breach of anothers duty : and some may become our wishes which can never be reduc'd to act ; and because that is all we can doe , it is all we are oblig'd to doe . when vertagus was condemn'd to die for killing the brother of aruntius priscus ; the poor father of the condemned man came and beg'd for the life of his miserable son ; but priscus out of the love of his murder'd brother beg'd with the same importunity that he might not escape ; and both their effects were the effects of charity . the charity of a prelate and a minister of religion is another thing then the charity of a prince . a mother signifies her love one way and a father another ; she by fondness and tender usages , he by severe counsels and wise education ; and when the minister of religion takes care concerning the soul of the poor condemn'd man , the prince takes care that he shall doe no more mischief , and increase his sad account with god. the prince and the prelate are both of them curates of souls and ministers of godliness ; but the prince ministers by punishing the evil doer and rewarding the vertuous , and the prelate by exhortation and doctrine , by reproof and by prayer , by sacraments and discipline , by the key of power and the key of knowledg . the effect of this consideration is this ; that the magistrate by doing justice in the present case does not doe against charity ; because he does minister to charity in the capacity and proper obligation of a magistrate , when he does his own work , which being ordain'd for good and not for evil , the office is then most charitable and most proper for him , when he ministers to charity in his own way that god hath appointed him . by his justice he ministers to the publick good , and that is his office of charity . that is his work ; let others look to their share . . the cutting off of a malefactor is some charity to his person , though a sad one ; for besides that it prevents many evils , and forces him to a speedy recollection , and a summary repentance , and intense acts of vertue by doubling his necessity ; it does also cause him to make amends to the law ; and that oftentimes stands him in great stead before the tribunal of gods justice ; paullum supplicii satis est patri ; god is sometimes pleas'd to accept of a small punishment for a great offence ; and his anger many times goes not beyond a temporal death , and the cutting off some years of his life . . that which concerns the magistrate is , that he be just and charitable too . justice of it self is never against charity ; but some actions of suppos'd charity may be against justice . therefore the magistrate in that capacity is tied to no charity but the charity of justice , the mercies of the law ; that is , that he abate of the rigor as much as he can , that he make provisions for the soul of the criminal such as are fit for his need , that if he can delay , he doe not precipitate executions . in what is more , the supreme , the law-giver is to take care , and to give as much leave to the ministers of justice as can consist with the publick interest . for here it is that there is use of that proposition , that all men are not tied to all the exterior kinds and expressions of charity , but as they are determin'd accidentally . it will not be suppos'd that the judge is uncharitable if he doe not preach to the condemn'd criminal ; or if he doe not give him money after sentence , or visit him in prison , or goe to pray with him at the block ; these are not the portions of his duty : but as his justice requires him to condemne him ; so his charity exacts of him as judge nothing but the mercies of the law . . that which is necessary to be done , is not against any mans duty , or any precept of christianity . now that some sorts of persons should be put to death is so necessary , that if it were not done it would be certainly , directly and immediately a very great uncharitableness ; and the magistrate should even in this instance be more uncharitable then he can be suppos'd to be in putting the criminal to death . for a high-way thief and murderer if he be permitted does cut off many persons who little think of death ; and such as are innocent as to the common-wealth , are yet very guilty before god : for whose souls and the space of whose repentance there is but very ill provision made , if they may live who shall send many souls to hell , by murdering such persons who did not watch and stand in readiness against the sad day of their sudden arrest . if all such persons were to be free from afflictive punishments , the common-wealth would be no society of peace , but a direct state of warre , a state most contrary to governments ; but if there were any other less then death , the gallies and the mines , and the prisons would be nothing but nurseries of villains , which by their numbers would grow as dangerous as a herd of wolves and lions : and if ever they should break into a warre , like spartacus and his rabble , who knows how many souls should be sent to hell for want of time to finish their repentance ? . if the condemn'd criminal had never any time to repent , if he had never thrown away any opportunities of salvation , he had never come to that pass ; and if he have , who is bound to give him as much as he will need ? and if it be unlawful for a magistrate to put a criminal to death that hath not sufficiently repented , then no villain shall ever die by the publick hand of justice ; and the worse the man is , the longer he shall live , and the better he shall escape : for in this case , if he resolves privately that he never will repent , he hath blunted the edge of the sword , and weakned the arme of justice for ever that she shall never strike . . god hath given a commission to magistrates which they must not prevaricate : if therefore a criminal falls under the rods and axes of the consuls who are gods ministers for good to them that doe well , and for evil to them that doe evil ; it is not the magistrate who is to be blam'd , but the hand of god that is to be rever'd , who by this hand cuts him off , and it may be therefore thus cuts him off because he will give him no longer time . however the magistrate is to look to his rule , not to rare , and accidental events ; which are onely in the power of the divine providence and in the will of the man to prevent . . no man can say that a condemn'd criminal that makes the best use of his time after sentence , or after his just fears of it , or after the apprehension of the probabilities of it , shall certainly be damn'd for want of more time . for as no man knows just how much time is necessary ; so neither can he tell how deep the repentance of the man is , nor yet how soon god will return to mercy . therefore upon so great uncertainties , and the presumption and confidences relying upon such a secret , to omit a certain duty is no way allowable . it is true there are amongst some wise and pious persons great fears in this case ; but fear is very good when it is made use of to good purposes , to obstruct the course of sin , but not the course of justice . and some men fear in other cases very bad ; which yet ought not to be made use of to preserve the lives of murderers . some fear that all papists shall be damned , and some say that all protestants are in as bad condition ; and yet he that thinks so , would suppose the case too far extended if it might not be consistent , with charity to put ( for examples sake ) the gunpowder traytors to death , till they had chang'd their religion . whatsoever we fear , we are to give our brethren warning of it while it is time for them to consider ; but these doubtful disputes must not be us'd as artifices to evacuate the purposes and defensatives of laws . and since the magistrates cannot know what the sentence of god concerning such persons shall be , they may hope well as readily as ill , and then there is no pretence to arrest the sentence beyond the prudent and charitable periods of the law . . no change in government , no alteration of laws , no publick sentences are to be made or alter'd upon the account of any secret counsel of god ; but they are to proceed to issue upon the account of rules , and measures of choice , and upon that which is visible , or proved , that which is seen and heard , that which god commands and publick necessities require ; for otherwise there can be no rule , no orderly proceedings , no use of wise discourses , but chance and fear and irregular contingencies must overrule all things . . the magistrate gives sentence against criminals for single acts , not for vitious habits ; for concerning these he hath nothing to doe , and if the criminal perish for these , it is onely chargeable upon his own account . but if by the hand of justice he dies for a single act ; the shorter time that is usually allowed to those that are appointed to die may be so sufficient that if the criminal make full use of it , his case is not so desperate , as that the objection can prevail : for if there be nothing else to hinder him , it may be very well ; but if there be any thing else , that he and not the magistrate was first to have considered ; for himself knew of it , the magistrate did not . . every man that lives under government knows the conditions of it , those publick laws , and the manners of execution ; and that he who is surpris'd in his sin by the magistrate , shall be cut off like him who by a sudden sickness falls into the hands of god. it is a sudden death , which every man ought to have provided for ; onely in this case it is more certain , and to be expected : and he that knows this to be his condition , if he will despise the danger , when he falls into it , cannot complain of the justice of the law , but of his own folly which neglected life , and chose death and swift destruction . though from these considerations it appears that the pretence of charity cannot evacuate that justice which hath given commission to all lawful magistrates , and warrant to all capital sentences , and authority to all just warrs , in which it is more then probable many will be kill'd that are not very well prepared : yet this power of inflicting capital punishments must not be reduc'd to act in trifling instances , for the loss of a few shillings or for every disobedience to command ; it must not be done , but in the great and unavoidable necessities of the common-wealth . for every magistrate is also a man ; and as he must not neglect the care and provisions of that , so neither the kindnesses and compassion of this . nothing can make recompence for the life of a man , but the life of a better , or the lives of many , or a great good of the whole community . but when any of these is at stake , it is fit the innocent be secur'd by the condemnation of the criminal . and this was excellently disputed by cicero in his argument against calenus upon this very question . hoc interest inter meam sententiam & tuam : ego nolo quenquam civem committere ut morte multandus sit ; tu etiamsi commiserit , etiam conservandum putas . in corpore si quid ejusmodi est quod reliquo corpori noceat , uri secarique patiamur , ut membrorum aliquod potius quam totum corpus intereat . sic in reip. corpore ut totum salvum sit , quicquid est pestiferum amputetur . dura vox ; multo illa durior : salvi sint improbi , deleantur innocentes , honesti , boni , tota respublica . cicero would have no citizen deserve to die ; but calenus would have none die though he did deserve it . but cicero though it reason that as in the body natural we cut off an arm to save the whole , so in the body politick we doe the same , that nothing remain alive that will make the other die . it is a hard sentence : it is true , but this is a harder . let the wicked be safe ; and let the innocent , the good , the just men , the whole common-wealth be destroyed . this we see is natural reason , but it is more then so ; it is also a natural law , express'd and established by god himself . he that sheddeth mans blood , in man , or by man , shall his blood be shed : which words are further explicated by the chaldee paraphrast , qui effuderit sanguinem hominis cum testibus , juxta sententiam judicum sanguis ejus fundetur , he that sheds the blood of man with witnesses , his blood shall be shed by the sentence of the judge . for the majesty of the supreme prince or judge . — justi vim terroris habet , procul an propè , praesto vel absens : semper terribilis , semper metuenda , suoque plena vigore manet , nullique impunè premenda creditur , & semper cunctis , & ubique timetur . said guntherus with greater truth then elegance : he hath the force of a just terror in all places , at all times , and upon all persons . and in pursuance of this law all communities of men have comported themselves , as knowing themselves but ministers of the divine sentence ; and that which is the voice of all the world is the voice of nature , and the voice of god. the summe of these things i give in the words of s. austin . non ipse occidit qui ministerium debet jubenti , sicut adminiculum gladius est utenti . ideo nequaquam contra hoc praeceptum fecerunt , quo dictum est , non occides , qui deo authore bella gesserunt , aut personam gerentes publicae potestatis , secundum ejus leges , hoc est , justissimae rationis imperium , sceleratos morte puniverunt . they who make just warrs , and those publick persons who according to the laws put malefactors to death , doe not break the commandement which saies , thou shalt not kill . for as the sword is not guilty of murder which is the instrument of just executions , so neither is the man that is the minister of the judge , nor the judge who is the minister of god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god minister of revenge and anger : and by fear to restrain the malice of evil men , and to prevent mischief to the good , is the purpose of authority and the end of laws . so isidore , factae sunt leges ut earum metu humana coerceatur audacia , tutaque esset inter improbos innocentia , & in ipsis improbis formidato suplicio refraenaretur nocendi facultas . fear is the beginning of wisdome , and fear is the extinction and remedy of folly ; and therefore the laws take care by the greatest fear , the fear of death , to prevent or suppress the greatest wickedness . rule ii. penal laws doe sometimes oblige the guilty person to the suffering the punishment , even before the sentence and declaration of the judge . that this is true concerning divine laws is without peradventure : not onely because the power of god is supreme , meer , absolute , and eternal , and consequently can oblige to what , and by what measure , and in what manner , and to what purposes he please ; but also because we see it actually done in the laws and constitutions both mosaical and evangelical . he that strake out an eye or tooth from a servant was bound to give him his liberty : that is , as his servant was a loser , so must he that caused it ; the man lost his tooth , and the master lost the man ; he gains his liberty that lost an eye . now that this was to be done by the master himself without compulsion from the judge , is therefore more then probable , because god who intended remedy to the injur'd servant had not provided it , if he left the matter to the judge , to whom the servant could have no recourse without his master please ; and if he give him leave to goe , it is all one as doing of it himself , for he that gives leave that himself be compell'd , first chuses the things , and call is in aid from abroad to secure the thing at home . but therefore god bound the conscience of the man , tying him under pain of his own displeasure that the remedy be given , and the penalty suffered and pai'd under the proper sentence of the obliged criminal . to the same purpose was that law made for him that lies with a woman in the days of her separation , he shall be unclean until the evening ; now that this was not to be inflicted by the judge , but that the guilty person should himself be the executioner of the penalty , is therefore certain , because by another law concerning the same legal uncleanness it was decreed , that the fact shall be capital , that is , if it come before the judge : of which i have already given account . thus also god imposed upon him that eat of the holy things unwittingly , the burden of paying the like , & a fifth part besides for punishment of his negligence and want of caution . this himself was to bring , together with the price of redemption or expiation . now this being done against his will , might also be done without the observation of any other ; and yet upon the discovery he was thus to act his own amends and penalty . and indeed the very expence of sacrifices , to the bringing of which the criminals were sentenc'd by the law , is sufficient demonstration of this inquiry ; for it was no small burden to them , and diminution of their estates , to take long journeys , and bring fat beasts and burn them to the lord ; but to this they themselves were tied , without injunction from the priest , or sentence from the judge . and this appears , because they were tied to a distinct punishment if the matter fell into the judges hand : they were in case of theft to restore four-fold : but if they had sinn'd in this instance or in any other that men commit , they were bound to come and confess it , and shall recompence the trespass with the principal thereof , and adde a fifth part to him against whom they have trespassed . this the jews call confessionem super peccato singulari , a special confession of a sin ; to which because the sinner was sentenc'd by the law , and had a lighter amends appointed him if he did it voluntary , but a much heavier if he came before the criminal judge ; it follows plainly that god tied these delinquents to a voluntary or spontaneous susception of their punishment . it was indeed an alleviation of their punishment ; for the criminal was bound to confess ( say the jewish doctors ) and say when the beast goes to sacrifice , thinking as if he were going as the beast is , o domine , ego reus sum mortis , ego commeruissem lapidari propter hoc peccatum , vel strangulari propter hanc praevaricationem , vel comburi propter hoc crimen , o lord , i am guilty of death , i have deserv'd to be ston'd , or strangled , or burnt alive for this crime , according as the sin was : but his being the executioner of the divine sentence in the lesser instance did prevent the more severe and intolerable condemnation . for indeed such is the mercy and dispensation of god : gods law decrees evil to him that does evil : if we become executioners of the law of god and of his angry sentence , we prevent the greater anger of god ; according to that of s. paul , judge your selves , brethren , that ye be not judged of the lord. if we humble our selves , god will exalt us ; if we smite , he will spare ; if we repent , he will repent : but therefore in these cases between god and us it is so far from being a grievance , that we become executioners of the sentence decreed by law against us , that though it be an act of justice in god to oblige us to it , yet it is also a very great mercy . for as in the law of moses , the spontaneous susception of the punishment did prevent the heavier hand of the judge from falling on him ; so in the evangelical law , it prevents the intolerable hand of god. so that in relation to the law of god it is an action of repentance ; and repentance being a penal or punitive duty , he that was tied to bring in his own oblation , to make his own amends , to confess willingly his sin , was in effect tied to nothing but to a voluntary repentance . and thus it is also in some proportion in humane laws . for by these premisses thus much is gain'd , that to oblige the criminal to a spontaneous suffering of the punishment appointed by the laws of a just superior is not naturally unjust , and it is not alwaies intolerable , and it may be very reasonable , and it may be a design of mercy , or at least a very apt ministery of justice : and therefore there can be no reasonable objection against it , but that upon just account , and in just measures , and for great reason , and by the proportions of equity it may be done in humane laws . for . whatsoever is not against the law of nature , nor the law of god , may be done or enjoyn'd to be done by the laws of man ; for the power of magistrates is the next great thing to god and nature . now concerning this , we have security not onely from the foregoing instances , but from the law of christ concerning divorce upon the instance of adultery : the offending party looses his or her right respectively over the body of the other , and cannot lawfully demand conjugal rights . the injurious person may begge for pardon and restitution ; but is unjust if he require any thing as duty . the woman looses her rights of society , and the man of superiority , in case they be adulterous ; and if they doe not quit their former rights , and sit down under their own burden , and minister the sentence of god by their own hands , they sin anew : every such demand or act of dominion is iniquity and injustice , it is an act of an incompetent power , and therefore , under pain of a new sin , they must not act under it . . a man can inflict punishment upon himself . thus zacheus in expiation of his sins offer'd half his goods to the poor , and restitution fourfold ; which was more then he did need ; for if his confession and restitution were spontaneous , he was tied onely to the principal , and the superaddition of a fifth part , as appears above . but he chose the punishment , even so much as the judge himself could have inflicted . thus we read of a bishop in the primitive ages of the church who , quia semel tactu foemineo sorduerat , because he had once fallen into uncleanness , shut himself up in a voluntary prison for nine years together : and many we read of who out of the spirit of penance liv'd lives of great austerity , using rudenesses to their bodies ; by the pain of their bodies to expiate the sin of their souls . now whatsoever any man hath power to doe to himself ; that the law hath power to command him ; supposing a reason or a necessity in the law proportionably great to the injunction , and to be of it self a sufficient cause of the suffering . it is true a man may doe it to himself to please his humor , or for vain-glory , or out of melancholy . i doe not say he does well in so doing ; but that he hath power to doe it , without doing injury to any one : and if he does it to himself without cause , or without sufficient cause , he does no man wrong ; he does no more then he hath power to doe , alwaies provided he keeps within the limits of the sixth commandement . now although the law pretends not to this power of doing it without reason , because all the power of the law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to others , in commutative and distributive justice , and publick and private charities ; yet the same authority which any man hath over himself in order to private ends , the law hath over him in order to the publick ; because he is a part of the publick , and his own power over himself is in the publick , as every particular is in the universal . nay the law hath a greater power then the man ; for a man hath not power over his own life , which the law hath ; so that whatever a man alone can doe , that the law can command him to doe : ( except it be in such things which are wholly by god left in a mans power , and are subjected to no laws of man , and commanded by no law of god ; as in the matter of single life , and other counsels evangelical ) the same things ( i say ) though not for the same reasons . if therefore the man can upon himself inflict an evil which he hath deserved , the law can compel him , that is , she hath competent authority to doe it : and then he is bound in conscience . . in matters favourable , and yet of great interest , we find that there are many events by the sentence of the law without the sentence of a judge . thus the right of primogeniture is sufficient ordinarily to enter upon the inheritance without a solemn decree of court ; and if we consider the reason of this , it will be of equal force in the present inquiry . for when matters are notorious , and the people willing , and it is every mans case , and there is a great necessity , and publick utility , it is sufficient when the rule is set ; every man knowes his part , and his way , and judges are not necessary . but when men are to blame , and there are intrigues in causes , and men will snatch at what is none of their own , and they will not understand their duty , nor judge righteous judgements in things concerning themselves and their neighbours ; it is necessary that there be judges and advocates and all the inferior ministers of laws , that where the law is intricate , and men cannot judge and discern aright , or when they are interested and will not , the law may be interpreted , and their duty explained , and every man righted that otherwise would be wrong'd . the sentence of the judge is but accidentally necessary : for the law saying that the eldest son is heir to an intestate father , the case is plain , and who is the eldest son is notorious , and he is willing enough to enter upon the inheritance ; and therefore besides the law in this case there needs no sentence of the judge . now the law is as plain in the condemnation of some crimes , and the assignation of some punishments . but because men are not willing to enter into punishment , and they are not tied publickly to accuse themselves , therefore there are judges to give sentence , and executioners appointed . and this is well enough in some cases : but because there are some cases in which it is necessary that the laws be obeyed in private as well as in publick , and yet without penalties a law is but a dead hand and a broken cord ; the law annexes punishments , but is forc'd to trust the sinning hand to be the smiter , because the private action cannot be publickly punish'd , because not brought before the judge . . besides this , there are some actions of so evil effect as to the publick , that for detestations sake they are to be condemn'd as soon as done , hated as soon as nam'd , strangled as soon as born ; and when by such a sentence the act is represented so foul , the man stands more ready for repentance , and himself is made the instrument . it is like a plain case in which any man may be allowed to be a judge : for modesty's sake and for humanity every man will condemn some sins ; even though themselves be the guilty persons . however the law takes the wisest course to give an universal sentence , that as the man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so he may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , self-accus'd , and self-condemn'd ; and not to expect the contingent discovery , and the long deferred solemnities of law . some sins goe before unto judgment , saies the apostle , and some follow after : that is , some are condemn'd ipso jure by the law , and the man does ipso facto incurre the penalty ; others stay for the sentence of the judge . . in the court of conscience every man is his own accuser , and his own executioner ; and every penitent man is a judge upon himself : god trusts man with the infliction of punishments and hard sentences upon himself for sin ; onely if man fails , god will judge him to worse purposes ; and so does the law . and as the impenitent people favour themselves to their own harm , for they sin against god even in their very forbearing to punish and to kill the sin : so doe the impenitent disobey the law by not being their own executioners of wrath : but in both cases the conscience is oblig'd , the thing therefore is just , and reasonable , and useful . now for the reducing of this to practice , and stating the cases of conscience for the subject , as i have already done for the law-giver , i am to shew , . in what cases the conscience of the subjects can be bound to inflict penalties upon themselves without the sentence of the judge . . by what signs we shall know when the law does intend so to bind ; that is , when the sentence is given by the law , so that the sinner is ipso facto liable to punishment , and must voluntarily undergoe it . in what cases the criminal is to be his own executioner . . when to the execution of the punishment appointed by the law there is no action requir'd on the part of the guilty person , the conscience is bound to submit to that sentence , and by a voluntary or willing submission verify the sentence , such as are excommunication , suspension , irregularity and the like . thus if irregularity be ipso facto incurr'd , the offending person is bound in conscience not to accept a benefice or execute an office to which by that censure he is made unhabile and unapt . if a law be made that whoever is a common swearer shall be ipso facto infamous , he that is guilty is bound in conscience not to offer testimony in a cause of law ; but to be his own judge and executioner of that sentence . but this is not true in all cases , but with the provision of the following measures . . if the law imposes a penalty to be incurred ipso facto , yet if the penalty be moderate , equal and tolerable , the conscience is oblig'd to a voluntary susception of it , before the sentence of the judge , although the sentence be not privative , but executive ; that is , though there be something to be acted by the guilty person upon himself . thus if excommunication be incurred ipso facto , he that is guilty of the fact deserving it , & is fallen into the sentence , is not onely bound to submit to those estrangements and separations , those alienations of society and avoidings which he finds from the duty of others , but if by chance he be in a stranger place where they know not of it , and begin divine service , he is bound in conscience to goe away , to resign an ecclesiastical benefice if he be possessed of one , and other things of the same necessity for the verification of the sentence : and the reason is , because every act of communion or office is in his case a rebelling against the sentence of the law , the verification of which depends upon himself as much as upon others : for every such person is like a man that hath the plague , all men that know it avoid him ; but because all men doe not know it , he is bound in conscience to avoid them , and in no case to run into their company , whether they know him , or know him not . now because this does not oblige to all sorts of active executions of the sentence , the following measures are the limit of it . . the law does not oblige the guilty person to such active executions of the sentence which are meerly and intirely active ; that is , which doe not include a negative , or something contrary to the passive obedience . thus if a traitor be sentenc'd to a confiscation of goods , & this be ipso jure incurred ; the guilty person is not tied to carry all his goods to the publick treasure , but he is tied not to change , not to diminish , not to aliene , not to use them otherwise then the law permits ; because if he doe any thing of these he does something against the sentence of the law , which in his case is rebellion and disobedience . he may be truly passive and perfectly obedient to the sentence of the law without hiring porters or waggons to carry his goods away ; and the custome of the law requires it not : but if he does aliene his goods he hath not so much as the passive obedience . . in punishments corporal the laws doe not proceed without the sentence of the judge ; except it be in the court of conscience , which is voluntary and by choice . thus no man is ipso jure condemn'd to be hang'd , or to be whipp'd , and no man is by any law bound to inflict such punishments on himself ; because there is a natural abhorrency in such actions , and it is that odious part of the law which is so much against nature and natural affection that none but the vilest part of mankind are put to doe it unto others : & therefore because the laws doe enjoyn no such thing , the inquiry is needless , whether in such cases the conscience be oblig'd . but this is wholly depending upon the manners of men , and the present humors of the world . amongst some nations it was otherwise ; and no question but it might be so , if by circumstances and the accidents of opinion and the conversation of the world the thing were not made intolerable . plutarch tels of teribasus , that being arrested by the officers of death he resisted with such a bravery as he us'd against the kings enemies ; but being told that they were sent by the king , he presently reached forth his hands and offer'd them to the lictors to be bound . but this was no great matter , it was necessary , and he that is condemn'd to die by a just authority , ows to it at least so much that he resist not , that he goe to death when he is called , that he lie down under the axe when he is commanded : so did stilico at the command of his son in law , honorius the emperour . it was more which was done by the lithuanians under vitoldus their king , who was brother to that vladislaus famous for a memorable battel against the turks ; he commanded many to death , and they died without the hang-man's hand , being the executioners of their king's laws upon themselves . and sabellicus tels , that the ethiopians , when their king sent a messenger with the ensigns of death , they presently went home and died by their own hands . and this was accounted among them so sacred an obligation , that when a young timorous person thought to have fled , his mother took her girdle and strangled him , lest he should dishonour his family by disobeying the law out of fear of death . this was brave ; but some men cannot be willing to dye , and few can well suffer it : but therefore it is hard that any one should be compelled to doe it to himself . therefore the laws of christendome are wise and gentle ; and excepting that of the lithuanian prince , who is reported to have been a tyrant , it is not enjoyned by any prince or any law amongst us , that i know of . but this is not onely true in active executions , but in the passive penalties , which are very violent and extreme . thus if a man were justly condemn'd to be immur'd and starv'd to death , he is tied to submit to it , as not to rebel , and by violence quit himself : but he is not tied so much as to the privative execution ; that is , he is not bound to abstain from meat , if it be brought to him . thus we find in story , of the pious persian lady , who to her father condemn'd to death by starving gave her breasts to suck , and preserv'd his life ; and he not at all made infamous by not dying ; but had his life given as the reward of his daughters piety . . condemn'd persons are not tied to put themselves to death , or cut off a member with their own hands , or doe execution , by doing any action , or abstaining from doing any thing , when such doing or abstaining is the sufficient , or the principal , or the immediate killing or dismembring . but to the under-ministeries they are ti'de , which cannot be done without them ; that is , they are tied so far to act , as without which they cannot suffer : and this is to be extended even to the principal and immediate act of killing , if they onely ordinarily can doe it . thus a condemn'd criminal is bound to go to execution , or suffer himself quietly to be carried ; to lie down under the hangman's axe , to ascend the ladder : and it is a great undecency of dying , and directly criminal , which is frequent enough in france , and is reported of marshal biron , to fight with the executioner , to snatch the weapons from the souldiers , to force the officers to kill him , as a wild bull or lion is kill'd . * but a condemn'd man is also tied to drink his poyson , if that be appointed him by law ; for though this be the immediate act of killing , to which ordinarily condemn'd persons are not oblig'd , yet because it cannot well be done by an executioner without his consent , or extreme violence , the guilty person is bound to drink it : the reason is , because the law must be obeyed , and at least a passive obedience is to be given to the severest of her sentences ; and the passiveness of a man is to be distinguish'd from the passiveness of a beast ; that which cannot be avoided , must be born well : and therefore if a man be banished , he must go away , and not be dragg'd ; and he that so resists the laws , that he forces her ministers to hale the criminal to death like an unwilling swine , deserves the burial of an asse or dog. but this alwayes must suppose the laws to be just , and the power competent ; for else the suffering person may consider , whether the quiet submission to it be not a verification of the sentence , or of the authority , though even in such cases it is not the hang-man that is unjust , or to be resisted , but the judge or the laws ; and therefore they are to be protested or declar'd against ; for that is all which is left to be done by the oppressed person . . when the punishments are principally or meerly medicinal , the conscience is bound to a voluntary execution of the sentence , if the law requires it . for then the laws are precepts of institution and discipline ; and they are intended as mercies to the man , as well as to the publick ; and of mercy every man may very well be minister . it hath in it no undecency for a man to mingle his own severe potion , or let himself blood , or lance an ulcer ; and there is no more in the medicinal punishments of the law . thus the laws can command us to fast , to wear sackcloth upon the bare skin , to go barefoot , to watch all night upon a solemnity of expiation , to inflict disciplines , and the like ; and for these we are to expect no other process but the sentence of the law , no judge but our consciences , no executioners but our selves . this relies upon the former reasons , and the meer authority of the law , and the nature of the thing free from all objections . . all sentences of law which declare a fact to be void , or a charge and expences to be lost , or a priviledge to cease , are presently obligatory to the conscience . irrita prorsus ex nunc , & vacua nunciamus , is usual in the stile of laws : & sit ipso jure irritum & inane ; & careat omni robore firmitatis , non obtineat vires ; let it be of no force , let it not prevail , let it be void , let him want all priviledge , all honour , dominion , action , or profit . for these and the like words , say the logicians , have the force of an universal sign , and doe distribute the noun that is governed by the verb ; so they speak ; that is , it signifies and hath force in every particular , and in every period of time ; let it want force , that is , let it want all force , that is , be of no use at all ; careat is as much as omnino , penitus , prorsus careat . . but these particulars suffer one limitation . a man is not bound to suffer the penalty of the law before the sentence of the judge , though the fact be sentenc'd and condemn'd ipso jure , if the fact be made publick , and brought before the judge : because he taking it into his cognisance , revokes the former obligation , by imposing a new ; by changing the method of the law , and lessening the expectation . thus by the laws ecclesiastical , which were antiently of force in england , and are not yet repeal'd , not●rius percussor clerici , he that openly or manifestly strikes a bishop or priest , is ipso jure excommunicate ; and to this sentence the guilty person is bound to submit : but in case he be brought before the criminal judge , and there be solemn process form'd , he may suspend his obedience to the law , because the judge calls him to attend to the sentence of a man. . but yet this is also so to be understood to be true in all exceptis sententiis irritantibus , excepting sentences of the declaring actions to be null , or priviledges void . for in these cases , though the judge doe take into his cognisance the particular fault , and give a declarative sentence of such a nullity and evacuation , yet the action does not begin to be null , or the priviledge to cease from the sentence of the judge , but from the doing of the fault , and the sentence of the law : and therefore if a question arises , and the judge declare in it , the nullity is onely confirm'd by the judge , but it was so by the sentence of the law . now the reason of the difference in the case of nullities and evacuations from other cases , is , because that which is not , hath no effect , and can produce no action ; and as a citisen told the people of athens , who upon the first news of alexander's death would have rebelled , stay ( sayes he ) make no hast ; for if he be dead to day , he will be dead to marrow : so if the judge declare that such an action was null , it was null all the way ; if he sayes it be dead now as a punishment of the fault , it was dead as soon as the fault was done ; for it died by the hand of the law , not by the hand of the judge . in other things the limitation is to be observed . . and this also holds , in case that it be upon any account necessary that the judge give a declarative sentence : for sometimes in regard of others , the judge must declare such a person excommunicate , or depriv'd , or silenc'd , or infamous , that they also may avoid him , or doe their respective duties . but although the guilty person be in conscience regularly oblig'd before that declarative sentence , it being nothing but a publication of what was in being before ; yet it being a favourable case , and the law not loving extremities and rigours of animadversion , it is to be presumed that the law gives leave to the guilty person to stay execution till publication . because no man is bound directly to defame himself ; which he will hazard to doe , if he executes the sentence upon himself before the judge calls others into testimony and observation of the sentence . but though the sentence may upon favourable conditions be retarded , it must at no hand be evacuated . therefore if the judge meddle not , the man is left to the sentence of the law . and it is in all these particulars to be remembred , that the law is a mute judge , and the judge is a speaking law . it is the saying of cicero ; and from thence is to be concluded , that when the judge hath spoken , he hath said no new thing , and he hath no new authority ; and therefore if the law hath clearly spoken before , she hath as much authority to bind where she intends to bind , as if she speaks by her judges . these considerations and this whole question is of great use in order to some parts of repentance , and particularly of restitution . for if a law be made , that if a clerk within twelve months after the collation of a parish-church be not ordain'd a priest , he shall ipso jure forfeit his ecclesiastical benefice ; if he does not submit to the sentence , and recede from his parish , he is tied in conscience to make restitution of all the after profits which he receives or consumes . so that it hath real effect upon consciences , and the material occurrences of men . but then for the reducing of it to practice , i am next to account by what signs we shall know when it is sententia lata à jure , when it is lata ab homine ; when it is lata , and when ferenda ; that is , when the criminal is to attend the sentence of the judge , and the solennities of law and execution by the appointed officer ; and when he is to doe it himself , by his own act or positive submission upon the sentence of the law . signs by which we may judge when the criminal is condemn'd ipso facto . the surest measures are these . those laws contain sententiam latam , and oblige the criminal to a spontaneous susception of the punishment , when . the law expresly affirms , that the guilty person does ipso facto incurre the sentence without further process , or sentence of the judge . . when the law sayes , that the transgressor shall be bound in conscience to pay the fine , or suffer the punishment contain'd in the sanction of the law : which thing because it is not usual in laws , lest i should seem to speak this to no purpose , i give an example out of the spanish laws : for i finde in the laws of the kingdome of castile divers instances to this purpose ; particularly , after the assignation of the secretaries fee , appointing how much he may receive for the instruments of grace which he makes , it is added , jurent quod observabunt eaquae in pracedenti capitulo ordinata sunt , & quod non accipient munera , & quod solvent poenas si in eas inciderint , ad quas ex nunc eos condemnamus , ità ut sint obligati in foro conscientiae ad solvendum eas , absque hoc quod sint ad illas condemnati . and the same also is a little after decreed concerning judges and publick notaries , that they take nothing beyond their allowed fees and salaries ; and if they doe , they are to pay a certain fine . they are also to swear to observe that ordinance ; and in case they doe not , that they will pay the fines to which the law does then sentence them , that they be bound in conscience to doe it without any further condemnation by the sentence of any man. now the reason of this is , because the conscience being intrusted and charg'd with the penalty , must suppose onely the duty and obligation of the man whose conscience is charg'd . it were foolish to charge the conscience , if the conscience were not then intended to be bound to see to the execution : but that could not be , if the sentence of the judge were to be expected ; for that is a work of time , and will be done without troubling the conscience . therefore the conscience being made the sheriff or the witness with the charge of execution , supposes the whole affair to be his own private duty . . in censures ecclesiastical it hath sometimes been the usage of the legislator to impose a penalty , adding , that donec satisfecerit , untill such or such a thing be done , the criminal shall not be absolved : and this also is an indication that the sentence is made by the law , and is ipso facto incurred by the delinquent , because it leaves a secret tie upon his conscience obliging him to doe it ; which were needless , if the criminal judge were to be intrusted with it , for he is otherwise sufficiently intrusted with compulsories to secure the executions . of this nature is that constitution of innocentius . cap. romana , § . procurationes , de censibus , lib. . describing the order for an archbishop's visitation of his own , and the dioceses of his suffragan bishops ; forbidding severely him or any of his followers to receive a fee , bribe , reward , or present , qualitercunque offeratur , under what pretence soever it be offer'd , lest he be found to seek that which is his own , not that which is of jesus christ ; adding , quod si fuerit contrà praesumptum , recipiens maledictionem incurrat , à qua nunquam nisi duplum restituat liberetur , he that shall presume to doe otherwise , and receive any thing , shall incurre a curse , from which he shall never be absolved till he have restored it two-fold . this relies upon the former reason . . panormitan gives this rule , that when a sentence is set down in the law in words of the present or preter tense , it concludes the sentence to be ipso facto incurred ; for whatsoever is ipso jure decreed , is ipso facto incurred : and of this decree , the present and past tenses ( saies the abbat ) are sufficient indication . that is , if the words be damnatory ; [ as excommunicamus , anathemate innodamus , we doe deprive him of all rights and offices , &c. ] for if the judge using the like words passes a sentence by virtue of those words , so does the law , there being the same reason , the same aurhority , the same purpose signified by the same form of words . but if the words be of the present or past time , and yet not immediately damnatory , they doe imply the sentence to be made afterwards ; as decernimus , definivimus , declaramus , and the like . but if these words signify onely ministerially , and not principally , that is , if they be joyned with other words in the present or past tense , then they declare the sentence past and ipso facto to be incurred ; as declaramus eum privatum dominio bonorum ; then the case is evident . . of the same consideration it is when the sentence of the law is set down with the verb substantive sum , of what tense soever , unless by a future participle his nature be altered . thus if a law saies , he that is absent from his parish , without just cause to be approved by his bishop , above six moneths , est , or erit infamis , is or shall be infamous ; the sentence is ipso jure lata , inferr'd by law , and ipso facto incurr'd ; because the verb annexes the punishment to the fact without further process . but if the verb be annexed to a future participle the case is altered ; the sentence is not to be undergone till the judge have declared it . now this relies upon the force of the words and the proper grammatical way of speaking , which is the best way of declaring the mind of a man , or the mind of the law ; unless where it is confessed that the law-giver did not intend , or use to speak properly or by grammar , but by rude custome . this note i have in a. gellius , verbum esse & erit , quando per se ponuntur , habent atque retinent tempus suum ; cum vero praeterito junguntur , vim temporis sui amittunt , & in praeteritum contendunt . if these words be not altered , they signify just by themselves ; est or erit excommunicatus , or infamis , signifies the punishment to begin as soon as the fact is done : but est excommunicandus , that is a future that relates to another time , and staies for the sentence of the judge . but there must be something more to clear this . for if erit be the future tense , why shall it not as well signify sententiam ferendam , as est excommunicandus ; since the verb is to be left to his own time , as well as the present tense brought thither by a future participle ? therefore to this i adde , that when the verb or participle does signify the action or ministery of some other person besides the law and the criminal , then it shews that the declaration of the judge is to be expected ; as in [ est excommunicandus ] that is , he is to be excommunicated , viz. by the sentence of his ordinary judge : but erit infamis , or erit excommunicatus , implies no mans action at all , but supposes the thing finish'd without any more to doe ; and then comes in the rule of nigidius in a. gellius before spoken of . infamis signifies presently , that is , he shall be so from the doing of the crime ; and excommunicatus signifies present or past , and therefore by it the future tense shall be altered , and therefore the sentence presently incurred . but concerning this particular , who pleases to be critical and curious in minutes may delight himself by seeing seventy five fallencies , and alterations of cases by the variety of tenses expressed in words of law , in tiraquel in his excellent and large commentaries in l. si unquam , c. de revocandis donationibus , in the interpretation of the word revertatur . for my own part , i am content to assign such measures as are sure , plain , easy and intelligible . nobis non licet esse tam disertis . . the sentence of the law does presently oblige the conscience if it be expressed in adverbs of hasty or present time ; such as are confestim , illico , extunc , extemplo , presently , forthwith , from thence forward , and the like : for those who appoint the punishment to be incurred without any interval of time , in effect say that we are not to expect the dull and long protracted methods of courts , and judges , and commissions , and citations , and witnesses , and adjournments . protinus , i. e. non expectato judiciorum ordine , say the lawyers . protinus ad regem cursum detorquet hiarbas . forthwith , that is , without the longer methods of the court. nec mora , continuò matris praecepta facessit . these words and their like have a present effect ; and therefore doe signify a present obligation of conscience . concerning the signification of which and the like words it is hard to say whether we are to be guided by the lawyers or by the grammarians . the lawyers are the best witnesses of sentences , and precedents , and the usages and customes of laws ; and therefore can best tell how the laws are said to bind , and what sentences they are said to contain : and because by them we are to be judg'd in publick if questions doe arise , from them also we may take our rule in private . this seems reasonable : but on the other side , i find that lawyers themselves say otherwise ; and i have seen tiraquel much blamed for quoting bartholus , baldus , and salicetus for the signification of the word [ mox , by and by ] which is of use in this present rule : because though they were great lawyers , yet they were no good grammarians ; and therefore that in these cases , erasmus and calepine , valla and linacre , cicero and terence , priscian and donatus , were the most competent judges . there is something on both sides which is to weigh down each other according as some other cosideration shall determine . but therefore as to the case of conscience , i shall give a better and surer rule then either one or other , or both : and that is , . this being in matters of load and burden , by the consent of all men , the conscience and the guilty person is to be favour'd as much as there can be cause for . therefore whenever there is a dispute whether the sentence of the law must be incurr'd presently , or that the sentence of the judge is to be expected ; the presumption is alwaies to be for ease , and for liberty , and favourable senses . burdens are not to be impos'd upon consciences without great evidence , and great necessity . if the lawyers differ in their opinions concerning the sentence , whether it be already made , or is to be made by the judge , let them first agree , and then let the conscience doe as she sees reason . thus if the word [ mox , by and by ] be us'd in a sentence of law , because we find that in some very good authors it signifies with some interval of time , ( as in cicero , discedo parumper à somniis , ad quae mox revertor ; & , praeteriit villam meam curio , jussitque mihi nunciari se mox venturum ; ) therefore we may make use of it to our advantage , and suppose the conscience of a delinquent at liberty from a spontaneous execution of a sentence of law , if for that sentence he have no other sign , but that the word mox is used in the law . in poenis benignior est interpretatio facienda , in matters of punishment we are to take the easier part ; and that is , to stay from being punish'd as long as we can : and in proportion to this panormitan gives this rule , when the words of the law signifiy the time past , or the time to come , we are to understand it in the more favourable sense ; and that it includes the sentence of the judge , before which the criminal is not oblig'd . and to this very purpose the words of infinite and indefinite signification are to be expounded : and this answers many cases of conscience , and brings peace in more ; and the thing being reasonable , peaceful , and consonant to the common opinion of the lawyers , ought to pass for a just conclusion and determination of conscience . . after all , as there is ease to the criminal , so there must be care of the law ; and therefore when a law imposes a punishment which would prove invalid , to no purpose and of no effect , unless it be of present force upon the committing of the fact , it is to be concluded , the law intends it for a sententia lata à jure , that it presently obliges the conscience of the guilty person . the reason is , because it cannot be supposed that the law should doe a thing to no purpose , and therefore must intend so to oblige as that the sin be punished . if therefore to expect the sentence of the judge would wholly evacuate the penalty , or make it insufficient to doe the purpose and intention of the law ; the sentence of the law must be suffered by the guilty person without the judge . and this is true , however the words of law be used , whether in the past , present , or future time , whether simply or by reduplication , whether imperatively or infinitely : such are the penalties of infamy , irregularity , nullity of actions or contracts , especially if they be of such contracts which if they once prove valid , are so for ever , as in the contract of marriage . and therefore if a law be made that a man shall not marry her whom in her husbands life-time he had polluted ; this must be suppos'd to be meant of nullifying the contract before it is consummate ; that is , it is a sentence which the criminal must execute upon himself : for if he does not , but de facto marries the adulteress , and consummates the marriage , it will be too late to complain to the judge ; for he cannot annul the contract afterwards . rule iii. penalties impos'd by the judge must be suffered and submitted to , but may not after such sentence be inflicted by the hands of the condemned . the first part of this rule hath in it but little difficulty : for there is onely in it this variety ; in all punishments that are tolerable , that is , all but death , dismembring , or intolerable and extremely disgraceful scourgings , and grievous and sickly imprisonments , we owe not onely obedience to the laws , but reverence and honour ; because whatsoever is less then these , may without sin , and without indecency , and without great violations of our natural love and rights be inflicted and suffered . but the other evils are such as are intolerable in civil and natural account ; and every creature declines death , and the addresses and preparations to it with so much earnestness , that it would be very unnatural and inhumane not to allow to condemn'd persons a civil and moral power of hating and declining death , and avoiding it in all means of natural capacity and opportunity . a man may , if he can , redeem his life with money , but he must not corrupt justice ; a man may run from prison if he can , but to doe it he must not kill the gaoler ; he may escape death , but he must not fight with the ministers of justice ; he may run away , but he must not break his word ; that is , he may doe what is in his natural capacity to avoid these violences and extremities of nature , but nothing that is against a moral duty . non peccat quisquam cum evitat supplicium , sed cum facit aliquid dignum supplicio ; he that avoids his punishment sins not , provided that in so doing he act nothing else worthy of punishment . so s. austin . this relies also upon a tacit or implicit permission of law ; for in sentences given by judges , and to be executed by the ministers of law , the condemn'd person is not commanded , nor yet trusted with the execution , and it is wholly committed to ministers of purpose : and therefore the law supposes the condemn'd person infinitely unwilling , and layes bars , restraints , guards and observators upon him ; from all which if he can escape , he hath done no more then what the law-giver suppos'd he was willing to doe , and from which he did not restrain him by laws , but by force . but if to fly from prison , or to decline any other sentence be expresly forbidden in the law , or if it be against his promise , or if a distinct penalty be annexed to such escapings , then it is plain that the law intends to oblige the conscience , for the law cannot punish what is no sin ; it is in this case a transgression of the law , and therefore not lawfull . but because greater then death the law hath no punishment , it cannot but be lawfull for a condemn'd man to escape from prison if he can , because the law hath no punishment to establish a law against flying from prison after the sentence of death . and if it be said , that if a prisoner who flyes be taken , he hath more irons and more guards upon him , and worse usage in the prison , that is matter of caution , not punishment , at least not of law : for as for the gaoler's spite and anger , his cruelty and revenge , himself alone is to give accounts . but now for the other part of the rule there is some more difficulty ; which is caused by the great example of some great and little persons , who to prevent a death by the hand of their enemies , with the additions of shame and torment , have laid violent hands upon themselves . so did zeno and chrysippus , cleanthes and empedocles , euphrates the philosopher and demosthenes , cato uticensis and porcius latro , aristarchus and anaxagoras , cornelius rufus and silius italicus . the indians esteem'd it the most glorious way of dying , as we find in * strabo , a olympiodorus , and b porphyry : and eusebius tels , that most of the germans did use to hang themselves . and amongst the romans they that , out of shame of being in debt , or impatience of grief , kill'd themselves , might make their wils , and after death they stood ; manebant testamenta , pretium festinandi , saith c tacitus , that was the price of their making hast . plato discoursing of this question , said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , peradventure a man must not doe violence to himself , for they say it is not lawfull . upon this , olympiodorus discoursing on these words , reckons five cases in which the stoicks held it lawfull to kill themselves . . for publick good . . for private necessity , to avoid a tyrant's snare . . in cases of natural madness . . when the body is intolerably afflicted . . and lastly . in extreme poverty . and the greeks commended a pythagorean woman , who being ask'd why she and her sect did not eat beans , she said , she would rather eat them then tell : but being commanded by a tyrant to eat them , she said , she would rather tell then eat them : but in fine she cut out her tongue , because she would neither tast nor tell . thus seneca tels of a prisoner , that being to be expos'd to beasts in the theatre , he broke his neck in the spondels of the wheel upon which he was drawn to the spectacles ; and of another that dyed by a pertinacious holding of his breath . but that of sampson , and saul , and razis , are also brought into example ; and are alledged to prove , that a man may a few hours or dayes hasten his death , if by so doing he takes the lighter part . s. chrysostome tels of s. pelagia ; pelagia virgo quindecim annos nata sponte sibi necem maturavit . parata quidem erat ad cruciatus tormentáque & omne suppliciorum genus perferendum : sed metuebat tamen ne virginitatis coronam perderet : being a virgin of fifteen years of age , of her own accord she hastned death unto her self : she was indeed ready to have suffered all sorts of most exquisit torments , but she was not willing to lose the crown of her virginity . upon which fact of hers he thus discourses , hence you may perceive , that the lust of the wicked hang-men struck fear into pelagia , and therefore from their injurious lust the maiden remov'd and snatch'd her self : for if she might have kept the crown of her virginity , and receive the crown of martyrdome besides , she would not have refus'd the judgement-seat ; but because it was altogether necessary to lose the one of them , she had a just cause by her own voluntary death to prevent so great an injury . and s. ambrose writing to his sister marcellina , expresly commends those virgin-martyrs , who , to prevent their ravishments , did hasten their death by voluntary precipices , or drowning ; and particularly allows the fact of pelagia . to which i adde also s. hierome , who though he gives express testimony to the rule , yet he excepts the case of chastity ; non est nostrum mortem arripere , sed illatam ab aliis libenter excipere : unde & in persecutionibus non licet propriâ perire manu , absque eo ubi castitas periclitatur , sed percutienti colla submittere , we must not snatch death with our own hands , but willingly receive it when it is impos'd by others : and therefore in persecutions we must not dye by our own hands , unless it be when our chastity is in danger , — heu quanto melius vel cade peractâ parcere romano potnit fortuna pudori ? in other cases we must lay down our necks under him that strikes . and this seems reasonable , because as the emperour said , viris bonis metum istum [ pudicitiae amittendae ] majorem esse debere quam ipsius mortis , he that fears to lose his chastity , fears more justly then he that fears to lose his life . to this i answer , that the case is indeed very hard ; and every one in this is apt not onely to excuse , but to magnifie the great and glorious minds of those who to preserve their honour despis'd their life . and therefore when the moscovites broke into livonia , and in their sacking of the city wenden us'd all manner of cruelties and barbarous immanities to men and women , filling all the streets and houses with blood and lust ; a great many of the citizens running to the castle , blew up themselves with their wives and children , to prevent those horrours and shames of lust which they abhorred more then death . now laurentius muller , who tels the story , sayes , that although the preachers of riga did in their pulpits condemn this act of the women and maidens : yet the other livonians and the moscovites themselves did not onely account it sad and pitiable , but excellent and admirable . and so the author of the books of maccabees commends the fact of razias as glorious and great : but yet this does not conclude it lawfull ; for it is upon no account lawfull for a man of his own accord to kill himself . s. austin denies to him the praise of magnanimity ; magis enim mens infirma deprehenditur , quae ferre non potest duram corporis sui sanitatem , vel stultam vulgi opinionem , it is not greatness , but littleness of spirit , it is either impatience or pride , that makes a man kill himself to avoid trouble to his body , or dishonour to his name amongst fools . i suppose he had it from josephus , who excellently and earnestly proves it to be cowardise to lay violent hands upon our selves ; and both of them might have it from aristotle , who will not allow it so much as to be brave and magnanimous for a man to kill himself for the avoiding of any evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dye that we may avoid poverty , the torments of love , or any evil affliction whatsoever , is not the part of a valiant man , but of a coward . hostem cum fugeret , se fannius ipse peremit . hic rogo , non furor est , ne moriare mori ? fannius being pursued by the enemy , kill'd himself for fear . it may be cowardise to dye in some cases ; and to dye to preserve our chastity , is to sin to avoid a sin , like fannius his case of fear , — mortísque timorem morte fugant , ultróque vocant venientia fata : or as s. chrysostome's expression is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dye before the wound is given , and to leap into the sea for fear of shipwreck : it is to doe violence to our body to preserve it chast , to burn a temple to prevent its being prophan'd . and therefore it is no just excuse to say the virgin-martyrs did it lest they should lose their crown of virginity : for though i shall not urge the example of abraham , who rather ventur'd his wives chastity then his own life ; yet this i say , that she that loses it by violence is never the less a virgin before god , but much more a martyr . but then if any one can suppose it fit to be objected , that if they lost their material virginity , there was danger , lest while they were abus'd , they should also be tempted , and consent : i suppose it will be sufficient to answer , that a certain sin is not to be done to avoid an uncertain ; and yet further , that this could not be considerable in the case of the martyrs : for besides that it is suppos'd that they were infinitely fortified by the grace of god , their austere ●●ves , and holy habits , the rare discourses of their spiritual guides , their expectations of particular crowns , the great reputation and honour of virgins , and the spirit of chastity , which then very much prevail'd ; besides all this , i say , they had then ( particularly s. pelagia , and the virgins which s. ambrose speaks of , had then ) the sentence of death not onely within them , but upon them ; and the immediate torments which they expected after ravishments , were a very competent mortification for any such fears . and therefore as we should call it cowardise or impatience for a man to kill himself that he may dye an easy death , and prevent the hangman 's more cruel hands ; so it is a foolish and unreasonable caution , and a distrust of the sufficiency of the divine grace , to rush violently to death ▪ lest we should be dishonour'd or tempted in another instance : and it is not bravery , but want of courage ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is softnesse and effeminacy by death to flie the labours of a sadder accident , saies aristotle . but be it this or not this , it is certain it is something as bad . . it is directly against the commandement : and it is not for nothing that in all the canonical books we find no precept , no permission from god , saith s. austin , ut vel adipiscendae ipsius immortalitatis , vel ullius carendi , cavendíque mali causâ nobismet ipsis necem inferamus . nam & prohibitos nos esse intelligendum est , ubi lex ait , non occides : that either for the gaining of immortality it self , or for the avoiding of any evil we should kill our selves . it is something like this which aristotle saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . those things which the decrees have appointed agreeable to vertue those are to goe for laws ; as for example , the law does not command any man to kill himself , and because the law does not command , therefore it does forbid : that is , because the law commands no man ( though he be condemn'd ) to kill himself , therefore the law forbids him to doe it to himself ; the law will not make a man executioner even of her sentence , therefore she permits him not to execute his own . but s. austin addes beyond this , for then we were forbidden to doe it , when god said , thou shalt doe no murder . and therefore it is observable that although god said , thou shalt not bear false witnesse against thy neighbour ; yet he did not in this commandement adde that clause of [ contra proximum ] nor in that of adultery ; intimating that we must neither pollute nor destroy our own bodies any more then the body of our neighbour . . to prevent the hand of justice or of tyranny in striking , is sometimes to prevent the hand of god in saving , and is an act of desperation against the hopes of a good man , and the goodness of god : for helpe may come in the interval . caius the emperor commanded some to be put to death , whom he presently after infinitely wish'd to have been alive ; the hast of the executioners destroyed the men , more then the rage of the prince : and it is all one if the man himself be hasty . and pontanus tells that when angelus ronconius was accus'd to pope nicolas the fifth that he had given way to aversus whom the popes forces had enclosed , and gave leave to him to pass over tiber , the pope commanded him to be proceeded against according to law ; but when he rose in the morning , and told his ministers he would more maturely consider the cause of ronconius , they told him he was that very night put to death , which caus'd extreme grief to the pope . concerning a mans life all delay is little enough : and therefore for himself to hasten it is against prudence , and hope , and charity . . the argument of lactantius is very good ; si homicida nefarius est qui hominis extinctor est , eidem sceleri obstrictus est qui se necat , if he that kills another is a wicked homicide , so also is he that kills himself . nay he is worse , said s. chrysostom . and this besides that it relies upon the unlimited , indefinite commandement , which must be understood universally but where god hath expresly set it limits ; and though he hath given leave to publick magistrates to doe it , who therefore are not under that commandement , yet because he hath not given leave to our selves to doe it to our selves , therefore we are under the commandement : besides this , i say , it relies also upon this reason , that our love to our selves is the measure of charity to our neighbours ; and if we must not kill our neighbour because we must love him as our self , therefore neither must we kill our selves , for then we might also kill our neighbour , the reason and the measure , the standard and the proportion being taken away . . to put our selves to death without the command of god or his lieutenant is impiety and rebellion against god ; it is a desertion of our military station , and a violation of the proprieties and peculiar rights of god , who only hath power over our lives , and gives it to whom he pleases : and to this purpose cicero commends that saying of pythagoras , nequis injussu imperatoris , id est , dei , de praesidio & statione vitae discedat ; god is our general , and he hath commanded to us our abode and station , which till he call us off must not be deserted : and the same doctrine he recites out of plato , piis omnibus retinendum esse animum in custodia corporis , nec injussu ejus à quo ille est datus ex hominum vita migrandum esse , ne munus humanum assignatum à deo defugisse videamur . the reason is very good : god gave us our soul and fixt it in the prison of the body , tying it there to a certain portion of work , and therefore we must not without his leave goe forth , lest we run from our work that god hath commanded us . josephus saies it is like a servants running away from his masters service : et serv●s quidem fugientes ulcisci justum creditur , quamvis nequam dominos fugerint ; ipsi verò fugimus deum & optimum deum , impiè facere non videbimur ? if servants flie from their cruel masters they are justly punished ; shall it not be accounted impiety to flie from our good god , our most gracious master ? and therefore brutus condemn'd the fact of cato his father-in-law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was neither manly nor pious to sink under his fortune , and to flie away from those evils which he ought to have born nobly . and therefore the hebrews called dying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dismission : lord , now lettest thou thy servant depart in peace , said old simeon ; nunc dimittis . when god gives us our pass , then we must goe , but we must not offer it an hour before : he that does otherwise is , . ungrateful to god , by destroying the noblest of his works below ; . impious , by running from his service ; and . distrustful of his providence . nisi deus is , cujus hoc templum est omne quod conspicis , istis te corporis custodiis liberaverit , in coelum aditus tibi patere non potest , said cicero , unlesse god open the gate for you , you can never pass from the prison of the body , and enter into heaven . and the same is affirm'd by hierocles , which i tell for the strangeness of it ; for he was a stoick , yet against the opinion of his sect , he spake on the behalf of reason and religion : and this is the christian sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. gregory nyssen , we must stand bound , till god untie us . . for a man to kill himself is against the law , and the voice , and the very prime inclination of nature . every thing will preserve it self : no man hateth his own flesh , but nourisheth and cherisheth it , saith the apostle : and therefore generally all nations , as taught by the voice of nature , by the very first accents which she utters to all men , did abhor the laying violent hands upon our selves . when some of the old romans hanged themselves to avoid the slavery that tarquinius superbus impos'd upon them of making publick draught-houses ; he commanded the dead bodies to be crucified , saies servius . so did ptolemy to the body of cleomenes who had killed himself ; and aristotle saies it was every where receiv'd , that the dead bodies of self-murderers should be disgrac'd some way or other ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by denying them burial : that was the usual way . so did the milesians to their maidens who hang'd themselves , they expos'd their bodies to a publick spectacle : and strabo tells that the indian priests and wise men blam'd the fact of calanus , and that they hated those hasty deaths of impatient or proud persons . alieno scelere quam meo mori malo , said king darius , i had rather die by the wickedness of another , then by my own . . aristotle saies that they who kill themselves [ hastening their own death before god or the publick commands them ] are injurious to the commonwealth ; from whose service and profit they subtract themselves if they be innocent , and if they be criminal , they withdraw themselves from her justice : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that kills himself does wrong to the city ; and is after death disgrac'd as an unjust person to the publick . now then to the examples and great precedents above mentioned i shall give this answer . . that sampson is by all means to be excus'd , because s. paul accounts him in the catalogue of saints who died in faith ; and therefore s. austin saies he did it by a peculiar instinct and inspiration of the spirit of god. but no man can tell whether he did or no : and therefore i like that better which peter martyr saies in this inquiry ; he did primarily and directly intend onely to kill the enemies of god , which was properly his work to which he was in his whole calling design'd by the spirit of god ; but that he died himself in the ruine was his suffering , but not his design ; but like a souldier fighting against his enemies at the command of his general undertakes the service though he knows he shall die for it . thus doe the mariners blow up themselves in a sea-fight when they can no otherwise destroy the enemy ; they doe it as ministers of justi●e , and by command ; else they are not to be excused : and he that gives it must take care it be just and reasonable . thus did the brave eleazar habaran the brother of judas maccabaeus : he supposing their grand enemy antiochus to be upon a tower'd elephant goes under the beast and kills him , who with his fall crush'd the brave prince to death ; he intended not to kill himself , but to kill antiochus he would venture himself or suffer death . . the fact of saul is no just precedent , it looks like despaire : but the hebrews say that it is not lawful for any man to die by his own hands , unless the prolongation of his life be a dishonour to god , and to a cause of religion ; and upon this account they excuse both saul and sampson , for they knew that if they should fall or abide respectively in the hands of scorners , the dishonour of their persons would disparage the religion , and reach to god. so they . but this is not right : for we onely are to take care of the laws of god , and of his glory in the waies of his own appointment ; for extraordinaries and rare contingencies , let him alone , he will secure his own glory . . for razias , lipsius saies it is a question whether it was well or ill done ; and who please to see it disputed may read lucas brugensis on one side and nicolaus de lyra upon the other . for my own part i at no hand believe it fit to be imitated ; but concerning what brave and glorious persons doe , and by what spirit they acted , i am not willing to give hasty sentence : for there are many secrets which we know not ; but we are to follow our rule , and not to trust any spirit of which we are not sure it is from god. . but of that which is most difficult i have already spoken something ; but shall adde more : for it is a pitiable case that vertuous women , highly sensible of their honour , zealous for chastity , despisers of life , should not as well receive the reward of their suffering to preserve the interest of chastity , as of any other grace ; especially since they chuse death rather then shame , and would not willingly chuse either , but being forc'd , run to death for sanctuary . it is true , it is much to be pitied ; but that 's all : ac per hoc & quae se occiderunt , ne quicquam hujusmodi paterentur , quis humanus affectus eis nollet ignosci ? every man ( saies s. austin ) will pity , and be ready to excuse , or to wish pardon to such women who kill'd themselves to preserve their honour . cicero tells of certain noble virgins that threw themselves into pits to avoid the shame of their enemies lust : and s. hierom tels of seven milesian virgins , who , to prevent the rudeness of the gaules that destroyed all asia , laid violent hands upon themselves . the greek epigram mentions them with honour , but tells but of three : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they chose a sad death before a mixture with the lustful blood of the galatians . and the jews tell of a captive woman of their nation , who being in a ship and design'd to ravishment , ask'd her husband if the bodies of them th●m that were drown'd in the sea should rise again : and when he had said they should , she leap'd into the sea. and among the christians that did so , there were many examples . divers women of antioch under diocletian ; more under chosroes the persian ; sophronia under maxentius ; s. pelagia before mention'd ; and divers others . these persons had great advocates ; but i suppose it was upon the stock of pity and compassion that so much bravery should be thrown away upon a mistake : and therefore i find that s. chrysostome , who commended this manner of death upon the account of chastity , yet is not constant to it , but blames it in his commentaries upon the galatians : and the third council of orleans commanded that the oblations of them that died by the hands of justice should be received , si tamen non ipsi sibi mortem probentur propriis manibus intulisse , alwaies provided that they did not prevent the hand of justice , that they did not lay violent hands upon themselves . i end this with the saying of procopius , which is a just determination of the case in it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a violent death , or a death hastned by our own hands , is a thing unprofitable , and full of foolish violence ; and since it wants prudent counsel , it is by wise men judged to be but the image and hypocrisie of valour and magnanimity . to which he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this also ought to be considered , that no man ought to be impious or ungratefull towards god. this is the definition of the case . but then as to the persons of them that did so , i have nothing to say but this , that they ought not to be drawn into example : but for the whole , it was modest and charitable which was decreed by the french capitulars , concerning him who hath kill'd himself , it is consider'd , that if any one out of pity or compassion will give alms for their souls ( so was the custome of those times ) let him give , and say prayers and psalms , but not celebrate the solemn sacrifice for them ; quia incomprehensibilia sunt judicia dei , & profunditatem consilii ejus nemo potest investigare , because the judgements of god are incomprehensible , and the depth of his counsels no man can fathom . this was more gentle then that of virgil , proxima deinde tenent moesti loca qui sibi lethum insontes peperere manu , lucémque perosi projecere animas , quam vellent aethere in alto nunc & pauperiem , & duros perferre labores . he appointed a sad place in hell for them that so cheaply out of impatience , or to avoid a great trouble , threw away their souls . fain would they now return to light , and joyfully would change their present state with all the labours and shames which they with hasty death so earnestly declin'd . but he knew nothing of it , neither doe i , onely that it is not lawfull . but how they shall fare in the other world who upon such great accounts are tempted , is one of god's secrets , which the great day will manifest . if any man will be pleased to see more against it , he may find it in a s. austin , b hegesippus , c nicephorus blennidas , d heliodorus , and divers others , well collected by fabrot in his th exercitation . rule iv. he that hath suffered the punishment is not discharg'd in conscience , unless he also repent of the disobedience . this rule is in effect the same with the first rule of the first chapter of this book : but because it is usually discours'd of also under the head of penal laws , and there are many persons who , when they have broken the law , and have suffered punishment , think themselves discharg'd , and because it ministers some particularities of its own , i have therefore chosen distinctly to consider it . in this inquiry penal laws usually are distinguish'd into laws purely penal , and mix'd . . laws purely penal are such which neither directly command , nor forbid , but impose a penalty upon him that does or omits an action respectively . so moses to the children of israelxf , if a man shall steal an oxe or a sheep , and kill it or sell it , he shall restore five oxen for one oxe , and four sheep for one . . a mix'd penal law is when with the precept or prohibition the penalty is adjoyn'd : so said god , ye shall not hurt the widow or the fatherless ; if ye hurt them , they shall cry unto me , and i will hear their cry , and my fury shall be kindled , and i will strike you with the sword , and your wives shall be widows , and your children fatherless . and of the same nature is that canon of the council of agatho , we doe by a special order command all secular persons to hear the whole divine service upon the lord's day , so that the people presume not to go forth before the blessing of the priest : but if any man shall presume to doe so , let him be publickly punish'd by the bishop . . other laws are purely moral , that is , preceptive without any penalty . this distinction silvester derides as childish , and of no use ; but others deride him : but whatever use it can be of to other purposes , it is of little in this . for whether the penalty be annexed or no , it obliges to penalty * ; and therefore whether it be preceptive or no , it also obliges to duty : and we see it in ocular demonstration in divers of the levitical and moral laws of god , which sometimes are set down in the stile of laws purely penal , and the same laws in other places are penal and prohibitive . . but why are punishments decreed in laws ? are they for the obedient , or for the disobedient ? for good men , or for bad ? certainly , for them that doe not obey . now they that obey not , doe well or ill , or it is indifferent whether they doe or no : if they doe well , they are to be rewarded , and not punished ; if the thing after the sanction be still indifferent , why shall he suffer evil that does none ? but the case is plain , that in all just governments the punishment is decreed in the laws , that the law may be obeyed ; and unless it be equally good to the prince that his subjects obey or be punish'd , that is , unless it be all one to him whether they be happy and advantaged , or miserable and punished , and that he cares not whether the subject receives the good or the evil of the law , it cannot be suppos'd that when the subject is punished , the law is satisfied in its first intention . . adde to this , if suffering the punishment does satisfie the law , then the subject is not tied to obey for conscience sake , but onely for wrath , expresly against the apostle ; and then laws would quickly grow contemptible : for the great flyes that break through the cobweb-lawns of penal laws , would be both innocent and unconcerned ; innocent , as not being tied in conscience , and unconcerned , as having many defensatives against the fine . . the saying therefore of s. austin hath justly prevail'd , omnis poena si justa est , peccati poena est , & supplicium nominatur , every penalty is relative to an offence , and is called punishment . and there can be no reason given why in laws there are differing punishments assign'd , but that they be proportionable to the greatness of the fault . it follows therefore , that whoever is oblig'd to suffer the punishment of the law , doe ask god's pardon and the king 's , for having done a sin by which onely he could be oblig'd to punishment . reatus or guilt , both in divine laws and in humane , is an obligation to punishment : for reatus poenae and reatus culpae differ but as the right and left hand of a pillar ; it is the same thing in several aspects and situations . and lucius neratius was a fool , and a vile person ; and having an absurd humour of giving every man he met a box on the ear , he caused a servant to follow him with a bag of money , and caused him to pay him whom he had smitten xxv asses , a certain summe which was by the law of the xii tables impos'd upon him that did an injury : but consider'd not that 〈◊〉 that while he was a base and a trifling fool for doing injury to the citizens . this rule hold ▪ in all without exception : it seems indeed to fail in two cases , but it does not ; onely the account of them will explicate and confirm the rule . . in actions which are not sins , but undecencies , or unaptnesses to a state or office and action , the evils that are appendant to them are also but quasi poenae , half punishments : such as is the irregularity that is incurred by a judge that gives sentence in a cause of blood ; he is incapable of entring into holy orders by the antient laws of the church . a butcher is made incapable of being of the inquest of life and death : which incapacity is not directly a punishment , any more then it is a sin to be a butcher ; but certain persons are without their fault declar'd unfit for certain states o● imployments . now this confirms the rule , for still the proportion is kept ; and if it be but like a fault , the consequent of it is but like a punishment . and if at any time these appendages are called punishments , it is by a catachresis or an abuse of the word , and because of the similitude in the matter of it . so we say , the righteous are punished , that is , they suffer evil , for their own trial , or for the glory of god : and so it is in the law , sine culpa , nisi subsit causa , non est aliquis puniendus , no man is to be punished without his fault , unless there be cause for it : that is , no man is to suffer that evil , which in other cases is really a punishment , and in all cases looks like one . and from hence comes that known rule , and by the same measure is to be understood , etsi sine causa non potest infligi poena , potest tamen sine culpa . the word poena is taken improperly for any evil consequent or adjunct . . this seems to fail in laws that are conditional or conventional ; such as are when the prince hath no intention to forbid or command any thing , but gives leave to doe it , but not unless you pay a fine . thus if a prince commands that none shall wear spanish cloth , or ride upon a mule , or go with a coach & six horses , under the forfeiture of a certain sum ; this sum is a punishment , and the action is a fault : but if the subjects shall ask leave to doe it , paying the sum , then it is a conditional or conventional law , and obliges not to obedience , but to pay the fine . for these laws are not prohibitive , but concessory ; and there is no sign to distinguish them from others , but the words of the law , the interpretation of the judges , and the allowed practice of the subjects . of the same consideration are all promises and vows and contracts which are made with a penalty annexed to the breakers . the interested person is first tied to keep his word : if he does not , he sins . but if he does sin he must therefore pay the penalty ; and if he does not , he sins twice . haud scio ( saies cicero ) an satis sit eum qui lacesserit , injuriae suae poenitere . it is not enough for him to repent of the injustice , but he must also pay his fine ; and yet that does not acquit him from the first fault , but prevents a second . he that so contracts is twice obliged , and the later fault is paid by the penalty , and the first fault by repentance and that together . rule v. it is not lawfull for a guilty person to defend himself by calumny , or a lie , from the penalty of the law , though it be the sentence of death . all the wisdome of mankind hath ever been busy in finding out and adorning truth , as being that in which we are to endeavour to be like god , who is truth essentially : and therefore pythagoras in aelian did say , that the two greatest and most excellent works that god gave to mankind to doe , are the pursuits of truth and charity ; for these are excellencies for which god himself is glorious before men and angels . the persian magi say , that oromagdes ( so they called the greatest of their gods ) was in his body like light , and his soul was like truth ; and that therefore by truth we are like to god , but by a lye we are made mortal ( sayes plato . ) veritas , quomodo sol illuminans colores , & album & nigrum ostendit , qualis sit unusquisque eorum , sic ipsa quoque refellit omnem sermonis probabilitatem ; merto à graecis quoque acclamatum est , principium magnae virtutis est regina veritas , as the sun gives light to us , and distinction to black and white , so does truth to speech ; and therefore the greeks did rightly affirm , that truth is the beginning of the great vertue , that is , of perfection , or vertue heroical , said s. clement . this is true in all regards : but the question is , whether truth can be practis'd at all times . for god speaks truth because it is his nature , and he fears no man , and hath power directly to bring all his purposes to pass : but the affairs of men are full of intrigues , and their persons of infirmity , and their understandings of deception , and they have ends to serve which are just , and good , and necessary ; and yet they cannot be served by truth , but sometimes by errour and deception . and therefore the antients described pan , who was the son of mercury , their god of speech , with the upper part like a man , and the lower part like a beast , rough , hairy and deformed ; not onely to signifie truth and falshood , and that truth is smooth , even and beauteous , and a lye is rough , ugly , deformed , and cloven-footed , ( quia mendacii multiplex divortium , sayes one ) but to represent , that in our superiour faculties , and our intercourse with the power above us , we must speak truth , but that in our conversation with men below it is necessary sometimes by a lye to advantage charity , by losing of a truth to save a life . here then is the inquiry , . whether it can in any case be lawfull to tell a lye . . whether it be lawfull to use restrictions and mental reservations , so that what we speak , of it self is false , but joyned to something within is truth . . whether and in what cases it is lawfull to equivocate , or use words of doubtfull signification with a purpose to deceive , or knowing that they will deceive . . whether it be lawfull by actions and pretences of actions to deceive others for any end ; and in what cases it is so . question i. whether it can in any case be lawful to tell a lie . to this i answer , that the holy scriptures of the old & new testament doe indefinitely and severely forbid lying . a righteous man hateth lying , saith solomon ; and agur's prayer was , remove from me vanity and lies . for the lord will destroy them that speak lies . and our blessed saviour condemns it infinitely by declaring every lie to be of the devil . when he speaketh a lie he speaketh of his own , for he is a lier and the father of it . lie not therefore one to another , saith s. paul : for all liers shall have their part in the lake which burneth with fire and brimstone . beyond these things nothing can be said for the condemnation of lying . but then lying is to be understood to be something said or written to the hurt of our neighbour , which cannot be understood otherwise then to differ from the mind of him that speaks . mendacium esse petulanter , aut cupiditate nocendi aliud loqui , seu gestu significare , & aliud sentire : so melanchthon : to lie is to deceive our neighbour to his hurt . for in this sense a lie is naturally and intrinsecally evil ; that is , to speak a lie to our neighbour is naturally evil . not because it is different from an eternal truth , for every thing that differs from the eternal truth is not therefore criminal for being spoken , that is , is not an evil lie : and a man may be a lier though he speaks that which does not differ from the eternal truth ; for sometimes a man may speak that which is truth , and yet be a lier at the same time in the same thing . for he does not speak truly because the thing is true ; but he is a lier because he speaks it when he thinks it is false . that therefore is not the essence or formality of a lie . vehementer errant qui tradunt orationis esse proprium significare verum necessarium , said scaliger : a man may be a true man though he doe not alwaies speak truth . if he intends to profit and to instruct , to speak probably and usefully , to speak with a purpose to doe good & to doe no evil , though the words have not in them any necessary truth , yet they may be good words . simonides and plato say it is injustice and therefore evil : so does cicero , and indeed so does the holy scripture , by including our neighbours right in our speaking truth ; it is contra proximum , it is against our neighbour ; for to himself no man can lie , and to god no man can lie , unless he be also an atheistical person , and believes that god knows nothing that is hidden , and so is impious when he saies a lie . but a lie is an injury to our neighbour ; who because he knows not the secret , is to be told that in which he is concerned , and he that deceives him abuses him . for there is in mankind an universal contract implied in all their entercourses , and words being instituted to declare the mind , and for no other end , he that hears me speak hath a right in justice to be done him , that as far as i can what i speak be true ; for else he by words does not know your mind , and then as good and better not speak at all . humanae aures verba nostra talia judicant , qualia foris sonant . divina vero judicia talia esse audiunt , qualia ex intimis proferuntur . though god judges of our words by the heart , yet man judges of the heart by the words ; and therefore in justice we are bound to speak so as that our neighbour doe not loose his right which by our speaking we give him to the truth that is in our heart . and of a lie thus defin'd , which is injurious to our neighbour so long as his right to truth remains , it is that s. austin affirms it to be simply unlawful , and that it can in no case be permitted , nisi forte regulas quasdam daturus es quibus noverimus ubi oporteat mentiri , ubi non oporteat ; by way of confidence and irony : he condemus it all , unless peradventure ( sayes he ) you are able to give us rules when a man may lie , and when he may not . quod non est bonum , nunquam erit bonum , that which is not innocent in it self , can never be made so . but vitia non sunt quibus rectè uti licet ; if it can in any case become good , it is not of its own nature evil : so that if a lye be unjust , it can never become lawfull ; but if it can be separate from injustice , then it may be innocent . here then i consider , this right though it be regularly and commonly belonging to all men , yet it may be taken away by a superior right supervening ; or it may be lost , or it may be hindred , or it may cease upon a greater reason . . therefore upon this account it was lawful for the children of israel to borrow jewels of the egyptians , which supposes a promise of restitution , though they intended not to pay them back again : god gave them commandement so to spoil them , and the egyptians were devested of their rights , and were to be us'd like enemies . . it is lawful to tell a lie to children or to mad-men , because they having no powers of judging , have no right to truth : but then the lie must be charitable and useful ; because they are defended by the laws from injury , and therefore must not have a lie told them that can doe them mischief . so that if a lie be told it must be such as is for their good ; for though they have no right to truth , yet they have right to defence and immunity : and an injurious lie told to a child or mad-man is a sin , not because it deceives him , but because it deceives him to his prejudice . quintilian the great master of children saies , utilitatis eorum gratiâ multa fingimus , we feign many things to affright or allure children to good , and from evil respectively . and so doe physitians to their patients , abusing the fancies of hypochondriacal and disordered persons into a will of being cured . some will doe nothing without a warrant ; others are impatient of your converse unless you seem to believe them : and physicians can never apply their remedies , unless they pretend warrants , or compliances , and use little arts of wit and cosenage . this and the like were so usual , so permitted to physitians , that it grew to a proverb , mentiris ut medicus ; which yet was alwaies to be understood in the way of charity , and with honour to the profession . but this any physitian may not doe , that is , not to every patient : for if the man be wise and can chuse and can consider , he may not be cosen'd into his cure by the telling of a lie , because he is capable of reason , & therefore may chuse what he hath a mind to , and therefore to cosen him is to injure him ; & no man must commit a sin to doe a good turn to a man against his will. * and thus also in the case of children : their tutors or parents may not tell them every lie ; they may not teach them lies and make them confident in vanities ; but for their good , govern them as they can be governed . ut puerorum aetas improvida ludificetur , all the world consents , when it is for their improvement . and to this is reduc'd the permission of inventing a wittie fable , or telling a false story , to gain ground upon him that believes a false opinion , and cannot any other way so easily be confuted . thus when two eutychian bishops , who believing that the two natures of christ made but one , did consequently believe that the divinity did die as well as the humanity in the death of christ , came to the court of a saracen prince , he pretended great sorrow and conste●nation of mind at the receipt of some letters ; into the contents whereof when they with some curiosity inquired , the prince with a seeming great sorrow told them he had receiv'd certain intelligence that the archangel gabriel was dead . they to comfort him told him certainly it could not be true ; and for their parts they did believe it to be impossible . o fathers , said the prince , you doe not believe it to be impossible that an archangel should , when you affirm that the divinity did die . such a fiction as this no wise man reproves ; it is but like the supposing a false proposition in disputation , that upon that false supposition a true conclusion may be erected . . it is lawful to tell a lie to our neighbour by consent , provided the end be innocent or pious . thus s. chrysostom and s. hierom say that s. peter suffer'd himself to be reprov'd by s. paul before the gentiles for too much compliance with the jews : not that he did it seriously , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he acted a part by consent to establish christian liberty amongst the gentiles . i doe not consent to the instance , because s. paul tels it to the galatians as a solemn story and a direct narrative , adding withall dogmatically , that s. peter was to be blam'd : but the instance will serve rightly to illustrate this limitation of the rule . but thus the parties in a warre may write exactly contrary to the truth ; when they are understood to what purpose , and when it is by consent . because he who hath the right to truth hath quitted it , and his communication does serve the ends of society well enough , and his words , though they are not agreeable to his ordinary mind , yet they are made to be so by particular institution and designe . thus in besieged places they write letters of confidence and great ostentation of the strengths which they have not ; when their parties have consented that they should doe so for their just advantages . . to tell a lie for charity , to save a mans life , the life of a friend , of a husband , of a prince , of an useful and a publick person , hath not onely been done in all times , but commended by great and wise and good men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to tell a lie to save a life is no harm , said old pisander . thus the egyptian midwives are commended because by their lie they sav'd the israelitish infants . o magnum humanitatis ingenium ! o pium pro salute mendacium ! saies s. austin of them : it was an excellent invention of kindness , and a pious lie for the safety of the innocents : and s. ambrose and s. jerome commend them so , that they suppos'd them to receive eternal rewards . the same was the case of rahab ; to whom it should seem that phinehas , who was one of the spies , had given instruction and made in her fair dispositions to tell a lie for their concealment . for when she had hidden caleb , phinehas said to her , ego sum sacerdos , sacerdotes verò , quippe angelorum similes , si volunt , aspectabiles sunt ; si nolunt , non cernuntur . but she made no use of that , but said directly they were gone away . concerning which lie of hers s. chrysostom cries out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o excellent lie ! o worthy deceit of her that did not betray the divine persons , but did retain piety ! thus we find s. felix telling a lie to save his life from the heathen inquisitors . felicem sitit impietas — felicemque rogant , felix ubi cernitur : & non cernitur ipse , nec ipse vir est , cum sit propè , longè est . — persensit & ipse faventis consilium christi , ridensque rogantibus infit , nescio felicem quem quaeritis : ilicet illi praetereunt ipsum ; discedit at ille plateâ , illudente canes domino frustratus hiantes . they ask'd where felix was ; himself answer'd , that he knew not felix whom they look'd for : and yet no man finds fault with this escape . deceptio & mendacium semper aliàs mala res , tunc tantum sunt usui quando pro remedio sunt amicis curandis , aut ad vitandum apud hostes periculum ; they are the words of celsus in origen . a lie is otherwise evil , onely it is then useful when it is for remedy to cure the evils of our friends , or to avoid the evils from our enemies . the same almost with the expression of clemens alexandrinus , who allows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lie when it is a remedy . so lucian amongst the heathens , qui cum usus postulat mentiuntur , veniâ nimirum hi , imò laude plerique eorum digni sunt ; quicunque vel hostes fefellerunt , vel ad salutem tali quopiam pharmaco usi sunt in necessitatibus : they are not onely to be excus'd or pardon'd , but to be commended , that lie , when they use it as a remedy or a medicine in the danger or necessities of our friends ; where also the scholiast does allows an officious lie . so we must use a lie , saies cassian , quasi naturae ei insit hellebori , as a man uses hellebore : and he commends archebius for deceiving some persons with a charitable lie . it is therefore no wonder if pliny commends arria the wife of caecinna paetus for so often lying to her sick husband in the concealment of the death of their beloved boy ; which she therefore hid lest the grief should extinguish her husband . in short , s. austin saies that all the philosophers , as plato , xenophon , lucian , the lawyers , the physicians , the rhetoricians and theologues did affirm that it was sometimes lawful to tell a lie ; that is , when it did good and no evil : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said proclus , for charity is better then truth , and to save a mans life is better then a true story . the archbishop of tyre ( as i remember ) tells a story , that a malicious saracen had secretly defiled one of the mosques or places of worship which the turks have in jerusalem . the fact was imputed to the christians , who generally denying it , but having no credit with their enemies , were all presently drag'd to the place of execution . amongst them there was young man pious and noble , who seeing all his brethren in a sad condition and himself equally involved , by an officious and a charitable lie took the fact upon himself , and confess'd himself alone to be the doer of it , and that the rest knew nothing of it . himself indeed was put to death with exquisite torments , but he sav'd the lives of all the rest ; who , i doubt not , believ'd that young man to have in heaven a great reward for his piety , and no reproof for his innocent and pious lie : for in memory of this noble act the christians in jerusalem once a year marched with palms in their hands into the city to perpetuate the memory of that deliverance . . now this may be better admitted in case the charitable lye be told to him to whom the good accrues ; for then there is a leave justly presumed , and he that receives the good is willing to receive it with the loss of an useless or hurtfull truth , and therefore there is no injustice done : as he that takes his neighbour's goods , for which he hath reason to believe his neighbour willing , is no thief , nor the other a deceiver . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes andronicus rhodius , he does indeed deceive , but he is no deceiver ; because not the cosening but the curing of his friend is the purpose of his false affirmative . and to this we suppose that every man is willing enough , and therefore not at all injur'd . and this reason was good in such charitable deceptions which are by implicit consent or leave justly presumed : so darius hystaspes in herodotus , ubi expedit mendacium dicere , dicatur ; nam idem optamus , & qui mendacium dicimus , & qui veritatem . every man is willing enough to be deceived into his own advantage ; and therefore when it is so , in such things where the man is willing to receive advantage , there is no harm done , if he be deceiv'd that he may not be undone . he that is in danger of drowning is willing enough to be pull'd out of the water , though by the ears , or the hair of his head ; and we have reason to believe so in the present affair . mendacium nemini noxium , sed alicui commodum , honestum esse , said bishop heliodorus in his fair ethiopian . he was indeed then writing a romance , by which he intended to doe good and no harm , and therefore believ'd himself innocent . upon this account the apologues or fables of aesop , the parables of wise men , and their dark sayings , the cases which lawyers put , and the fictions of law , have their justification , et prodesse solent , & delectare — they hurt no man , and doe good to every man ; they doe him profit , and they doe him pleasure . exit in immensum foecunda licentia vatum , obligat historicâ nec sua verba fide . poets doe intend to teach , not to deceive , in their fictions , and therefore are allowed . . but if the lye be told to another for the preservation not of himself , but of a third person , then the case is more difficult , for here is no presumptive leave , but it is against the mind of the inquirer . now concerning this , though it be allowed by very many of the antient doctours of the church , and by the wisest amongst the heathens , and hath in it a very great charity ; yet i cannot see sufficient cause to allow it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is at no hand good to tell a lye : but when a truth brings an intolerable evil , it is pardonable , but not commendable ; so the greek tragedy : because it is of it self evil to lye to our neighbour . not that every false proposition spoken knowingly is a sin ; but if it be spoken to deceive , and not to profit , it is spoken to the injury of him that hears , and is a sin because it is unjust , and therefore not to be done for any good ; and it is in this very instance in which s. paul was angry at them who intimated that he told a lye for a good end : it may not be done , when to doe it is unjust or injurious . i approve therefore the opinion of s. austin , i am sure it was one of his opinions , for in this question he had more then one ; duo sunt genera mendaciorum in quibus non est magna culpa , sed tamen non sunt sine culpa , there are two sorts of lyes which have in them no great fault , but yet they are not innocent : the one is to lye in jest ; which is therefore not pernicious , because it does not deceive , for it is taken but for a jest : the other is to lye for the good of our neighbour ; which therefore is the less , because it hath something in it of good will. and tertullian is of the same opinion , who reckons this of necessitate mentiri , to lye in the time of need , amongst the sins of daily incursion , or of an unavoidable infirmity . and s. austin discourses it very well ; when it is ask'd whether a good man may lye or no , we ask not after him that belongs to egypt , to jericho , or to babylon , or to the earthly jerusalem which is in bondage with her children : but what is his office that belongs to the mother of us all , that city that is from above ? and then we answer , that no lye is of the truth : but concerning the citizens of this city it is written , that a lye was not found in their mouths . so that upon this account all those examples recorded in scripture of great persons telling a lye in the time of the danger of themselves or others is no warrant , no argument of the lawfulness of it ; for they were under a looser law , but we under a more perfect and more excellent : and yet they did not doe well , and if we imitate them we doe worse . and therefore we find great examples of christians and of heathens , whose charity was not cold , but their love of truth and righteousness was much warmer then in the former examples . s. austin tels of firmus bishop of tagasta , that when one who by evil chance had kill'd a man fled to him to be conceal'd from the avengers of blood ; to the inquirers he answer'd , nec mentiri se posse , nec hominem prodere , he could neither lye , nor yet betray the man. for which answer and refusal the bishop being brought before the emperour , as a reward both of his charity and his truth , he obtain'd pardon for the man. and it was a great thing which probus tels of epaminondas , and plutarch of aristides , that they were so great and severe lovers of truth , that they would not lye so much as in jest . indeed that was very well : and it is of greater obligation to christians , to whom not onely purity and simplicity , ingenuity and sincerity is commanded , but all vain talking is forbidden . but the case is not so clear in the matter of difference , when it happens between a great charity and an unconcerning truth . for who would not save his father's life , or the life of his king , or of a good bishop and a guide of souls , at the charge of a harmless lye , from the rage of persecutors and tyrants ? god indeed in his providence hath so order'd the affairs of the world , that these cases seldome happen : but when any man is surpris'd or tried , unless he be sure that it is in that case a sin to tell a lye , he may be sure it is a very great sin to betray his prince or prelate , his father or his friend . every man in that case would dispute hardly , rather then give up a good man to death . and if it be come to a dispute , and that it be doubtfull on either hand whether the lye in that case , or whether the betraying the man to death , be the sin , it is the safer way to determine for the charity then for the veracity ; because in case it be a sin to give him up , it is much a greater sin then to tell such a lye : and then comes in the rule , caret peccato quod ex duobus minus est . the lye is the less evil , and therefore it is no sin when it is chosen to avoid that which for ought we know is the greater . but this is upon supposition that the case is doubtfull . * to which also must be added , that it must also suppose that it is just to save the man , or that we think it so : for to rescue a malefactor , a bandito , a fugitive of law , hath in it no such obligation . but if it be just that the man be sav'd , that is a higher justice then the obligation of telling truth to the persecutor ; to whom it is as great charity , if from him we take the power of doing evil , as it is justice to rescue the innocent . now this , and the opinion of so many great men that allow it , and the favourable nature of the case , is enough at least to make this matter probable ; and if there be a doubt , it is enough to establish it : the question being uncertain , is enough to make the practice certain . and indeed if we consider things without the prejudice of easy and popular opinions , though it be said , that to tell truth is an act of justice ; yet this is not true in all propositions , but in such truths onely which concern a man for some real good to him , or for some imaginary good which hath no real evil . but when the telling of a truth will certainly be the cause of evil to a man , though he have right to truth , yet it must not be given to him to his harm : it is like the giving to a mad-man his own sword ; you had better give him a wooden dagger , though the other be his own . but in an unconcerning truth what interest can any man have that is worth preserving ? what wrong is done to me if i be told that alexander dyed upon the floor , and not upon a feather-bed ? or that pittacus his wife hurt her fingers when she threw down the table of meat before her husband's friends ? truth is justice when it does good , when it serves the end of wisedome , or advantage , or real pleasure , or something that ought or may be desir'd ; and every truth is no more justice , then every restitution of a straw to the right owner is a duty . be not over-righteous , sayes salomon . in these things there is no question but the pretences of little justice ought to serve the great end of charity ; and much rather if the truth will doe no good , and will doe hurt to him that inquires , and more to him who is inquir'd after . the persecutor hath a right to truth , but no right to be undone ; and therefore he is not wrong'd by that lye that saves him harmless in some measure , and his brother in more ; and if he be not wrong'd , then no man is : and then the lye that so well serves charity , is not against justice ; and unless every lye be intrinsecally evil and malicious , it hath in such cases no irregularity . and if it be objected , that we must not tell a lye for god , therefore much less for our brother ; i answer , that it does not follow : for god needs not a lye , but our brother does : and besides this , there can no service be pretended to be done to god by a lye , but it must be in the matter of justice or religion , in both which cases a lye is neither to be told for god nor our brother ; but a real service may be done for our brother by such a lye as sins neither against justice nor religion ; in which case onely i say it may seem to be allowable . but then from these premisses the truth in the instance of the rule is established ; for it is not lawfull for a guilty prisoner to say not guilty , when he is justly interrogated . christianum non mentiri etiamsi moriatur ex tormentis , said clemens alexandrinus , a christian will not lye , though to escape death with torments : for the law sayes , thou shalt not kill ; and the law sayes , thou shalt not lye : but the law it self does sometimes kill , but the law does never lye . for although it be said , that no man is bound to accuse himself , and indeed the laws of man doe not tie him to doe it : yet this hinders not the conclusion in this case ; for in the present case the man is accused already , and he is not called to be his own accuser , but to confess the fact if he be justly accused by the law : for why does the judge ask , but to be answer'd truly ? for there being three wayes in law of proceeding to definitive sentence , . the notoreity of the fact , . the conviction by witnesses , and . the confession of the party ; in the destitution of the first , to prevent the trouble of the second , the law interrogates concerning the third ; and it is as in the case of joshuah and achan , my son , give glory unto the lord , and confess thy fault . it is true , it is a favourable case ; and when a mans life is at stake , he hath brought himself into an evil necessity : but there is no excusing of a false denial , but it is certainly criminal , and nothing can excuse it , unless the law should give leave to such persons to say what they would , which cannot be suppos'd in any good government ; for then trials of criminal causes between the judge and the thief would be like a match at fencing , and it is infinitely confuted by those laws which use to examine by scourgings or torture ; which whether it be lawfull or unlawfull , i doe not here determine , but i affirm to be a great testimony , that laws doe not love to be played withall , but when they ask soberly , intend to be answered truly . this is also to be extended to the case of advocates , who in a good cause must not use evil arts . for we must not tell a lie for god , and therefore not for the interest of any moral vertue , nor for the defence of righteousness ; for a cavil or an injurious lie is out of the way to justice , and she must not be directly wronged that she may be indirectly righted . in the civil law it is permitted , that to avoid abuses and the injurious craft of the opposite party , the advocate of the right may use all arts that are not lies and falsity ; nec videtur dolo fecisse qui fraudem excluserit , saies the law , l. compater , § titio , ff . de legat . secundo . he may be overthrown by art , so he be not by that which is false : sic ars deluditur arte . but in the case which the lawyers out of baldus put , the question is evident . agricola borrows of sempronius five hundred pounds , and pays him at the day , but without witness : sempronius sues him for the money : agricola owes him none , but cannot prove the payment ; but yet may not when he is particularly interrogated , to save himself from injury , deny that ever the received any . he must confess the truth , though he pay the money again . covaruvias affirms that he may in this case lawfully deny that ever he received any ; because he is not indebted , he received none that remains in his hand : and to other purposes the judge cannot question him ; and if he does he is unjust , and therefore agricola is not tied to answer rightly . but this is not well said nor well considered . for the judge being competent may require him to answer ; and the intention of the question is not to know whether agricola have paid the money yea or no ; but whether he borrowed it . for if he did , the judge is afterward to inquire concerning the payment : and as sempronius was tied to prove that , so is agricola tied to prove this ; and a lie is not to be confuted by a lie , nor the error of agricola in not taking witnesses or an acquittance to be supplied by a direct denial of a truth . * but if sempronius have lent agricola li. whereof he hath received li. if the judge aske whether he ows him that sum which sempronius demands , he may indefinitely and without more punctuality deny the debt , that is , of li. saying that he owes it not : and if the law be such that the confession of one part intitles him to the whole , he may deny the whole to be due , in case he have paid a part . but with these two cautions , . that if he be ask'd concerning a part , he answer to that as justly as he answers to the whole : . that he do not make use of this subterfuge to defraud sempronius of what is due debt , but only to defend himself from the undue demand . these cautions being observed , he hath liberty so to defend his cause , because majori summae negative prolatae minorem nec naturaliter nec civiliter inesse , say the lawyers . a man by denying the whole does not deny the part , though he that affirms the whole affirms the part ; and therefore this defence is just because it is true . * but now if in a just cause the advocate or party may not tell a lie ; i conclude that much less may he doe it in an unjust cause , and for the defence of wrong . but [ much less ] signifies nothing , for it may not at all be done in either ; and in pure , perfect negatives there can be no degrees . but in artifices and crafty entercourses there is some difference ; these may be used to defend a just cause that can no other way be defended ; but they may not be used to promote an evil cause ; because they of themselves though they be indifferent , yet not serving a good end but an evil , do therefore become evil . and therefore the greek that denyed the depositum of his friend , and offered to swear at the altar that he had restor'd it already , did not preserve his conscience and his oath by desiring his friend to hold the staffe in which he had secretly conveyed the money . it is true , he delivered it into his hand , desiring that he would hold it till he had sworn ; but that artifice was a plain cosenage , and it was prettily discovered : for the injur'd person in indignation at the perjury smote the staff upon the ground , and broke it , and espied the money . but that made all right indeed , though against the intention of the perjurer . such like arts as these must not be us'd to doe a mischief : if they doe charity and justice , if they have not something to ligitimate them , they have very much to excuse them . . it is lawfull to doe otherwise then we have said , when the doing is better then the saying : if the saying were ill , there is no scruple of it ; for it ought not to be done , but the saying is to be repented of : not that the saying was a lie , for there is no way of making it good but by causing it to pass into a lie , that is , into vanity and nothing . but then , if the saying be less good , and the deed be contrary , and yet much better , the truth is not so much as the bounty ; and there is no injustice in the lie , because there is charity in the action , and a sufficient leave presum'd to be given by him that is concerned . thus the emperor that said he would cut off every one that pissed against the wall , being afterwards appeased and perswaded to mercy towards them that had done amiss , he expounded his words concerning dogs , and caused all the dogs in the town to be kill'd . no man here was injur'd ; and it had been an importune adhering to a truth , and a cruel verification of his word , to have prefer'd his word before the lives of so many citizens . . it is not lawfull to tell a lie to save our fame ; but we must rather accuse our selves then tell a lie , or commit any other sin . nemo tenetur infamare se , is a rule universally admitted amongst the casuists , no man is bound to discover his own shame . and upon this account they give leave to men to hide their sin , to leave their repentance imperfect , to tell a lie , to hazard the not doing of a known duty , to injure innocent persons . thus when a man hath stolen goods , he is bound to restore , but not if it cannot be done without discovering his person , because no man is bound to disgrace himself . if an adulteress hath some children by her husband , others secretly by a stranger , she is bound not to suffer the legitimate to be injur'd by provisions for the other : this is true : but if she cannot prevent the injury to the legitimate without discovering her self to her husband , non tenetur , she is not bound to defame self . if her husband examine her concerning it , she may hold her peace : but if that increases the suspicion , she hath no way to escape but by denying it ; for she is not oblig'd to betray or accuse her self . this is the doctrine of the canonists and masters of conscience in the church of rome , which ( as yet ) are almost all that have written upon cases . navarre is the man whom i chuse for all the rest . nemo tenetur restituere cum periculo famae consequentis virtutem moralem vel theologicam ; non famae partae in aliis rebus praeclaris , ut ingenio , divitiis , no man is bound to make restitution with the hazard of his fame consequent to a moral or theological vertue ; that is , if it will make him suspected not to be a good man : but if it will only hinder or hazard his reputation of wisdome or wealth or any thing of these natures , it hinders not . and again in the case of an adulteress , peccavit , sed potest absolvi , licet taceat , & noceat patri putativo & haeredibus , quando timetur mors , vel amissio famae , &c. she hath sinn'd , but she may be absolved , though she hold her peace , and be injurious to the supposed father , and wrong the heires ; that is , if she be in peril of her life , or fears the loss of her fame . to save a mans credit , an honest man , to whom it would be a great shame to begg , videtur posse clanculum necessaria surripere , may privately steale necessaries . so diana . and if so , i do not doubt but he may also lie , and deny it to save his credit , if he be asked uncivilly concerning it . but this also the doctors expresly affirm , that if titius have disgrac'd caius by punishing his secret shame to defame him , he is bound to make restitution of his good name , by denying what he said , that is , by telling of a lie , or by mental reservation ; and that 's all one , as i shall prove in the sequel . so emonerius . against these prodigies of doctrine i intend this paragraph . we must not commit a sin to save our life , much lesse to save our fame ; and indeed nothing does more deserve infamy then to tell a lie , nothing disgraces a man more : and if a lie be an injustice , then no end can save it harmeless . but then concerning our fame , we must rather let it goe , then let our duty goe . for though our fame is a tender part , and very valuable , yet our duty is more : although our fame is necessary for others , yet a good conscience is necessary to our selves : and he is cruel that neglects his own fame ; but he is more cruel that neglects his own soul : and therefore we may expose our good name to goe as god shall please , . when we ask counsel and remedy for our soul. . to avoid the sin of pride , and punish the vanities of our spirit . . to exercise and increase the grace of humility . . in humiliation and penance for our sins , when our fame is not necessary to others , that is , when we are not eminent and publick persons . . when we are tied to any express duty which is indispensably necessary , as restitution of fame or goods , and yet cannot be done without the publication of our person and our shame . . when for our own greater good or for the publick interest we are commanded by a just and competent authority . . and lastly , when we must either confess our sin or tell a lie , which is the thing now in question ; for we must rather suffer shame then doe things worthy of shame , rather be ashamed before men then be ashamed before god , that is , rather be disgrac'd then damn'd : for nothing needs a lie but a sin to hide it , and by a lie a sin is made two . . it is not lawfull to tell a lie in humility , or the confession of sins and accusation of our selves . cum humilitatis causâ mentiris , si non eras peccator antequam mentireris , mentiendo efficer is quod evitâras , said s. austin . he that lies in humility , and calls himself a sinner in that wherein he was innocent , hath made himself a sinner by his lying . and this was it which abbat zozimus wittily and piously replied ; for when he said he was the greatest sinner , and the vilest of men , to him that reprov'd him for saying so , and telling him that it was not truly said of him , because every one knew he serv'd god with great diligence and great sincerity , and therefore he ought to speak more truly of himself and more thankfully of god ; zozimus replied , you say very well , i ought to speak truth of my self & thankfully of god ; but i am false and unthankful , but therefore i did say true , and not unthankfully . but we have truth enough to say of our selves to make us humble without saying what is false . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies aristotle ; to deny the good things that are in us , or to make them less , is dissembling . all pride is a lie ; but humility is truth : and therefore it is but a dissembling humility that lives upon the bread of deceit . synesius bp. of ptolemais was a wise man and a great philosopher . but when he was chosen bshop he refus'd it passionately , & that his refusal might be accepted , declaim'd most bitterly against himself ; that he was a man given to gaming , from which a bishop should be free as god himself ; that he did not believe that the world would ever perish ; that he did not assent to the article of the resurrection of the dead ; that being a philosopher of the stoical sect , he was something given to lying ; that he was not popular in his opinions , but humorous and morose , secret and resolute ; that if he was forc'd to be a bishop , he would then preach all his opinions . for all this theophilus bishop of alexandria consecrated him bishop , as knowing all this to be but stratagem and the arts of an odde phantastick humility . but it was ill done ; and synesius had this punishment for his lying modesty , that he was believ'd by posterity to be so heathenish and unworthy , that that church chose him bishop onely upon hopes he would mend . so evagrius and nicephorus report . . in a just warre it is lawful to deceive the unjust enemy , but not to lie ; that is , by stratagems and semblances of motions , by amusements and intrigues of action , by ambushes and wit , by simulation or dissimulation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by force or craft , openly or secretly , any way that you can , unless you promise the contrary : for it is in open warre , if the warre be just , lawful to doe justice upon the enemy all the waies we can ; craft is but the facilitation of the force ; and when it is a state of warre , there is nothing else to be look'd for . but if there be a treaty , or a contract , a promise or an agreement in any thing , that is a state of peace so farre , and introduces a law ; and then to tell a lie or to falsify does destroy peace and justice , and by breaking the law reduces things to the state of warre again . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is lawful to doe any thing to destroy your enemy ; that is , so long as you profess hostility : and therefore if you tell a false tale to him to deceive him , when you are fighting against him , he is a fool if he believes you , for then you intend to destroy him ; but you are not unjust , you are in a state of warre with him , and have no obligation upon you towards him . thus elisha told a lie to the syrian army which came to apprehend him , this is not the city , and this is not the way : & this is approv'd and allowed by plato and xenophon , homer and pindar , polybius and thacydides , plutarch and lucian amongst the greeks , philo amongst the jews ; and s. chrysostom amongst the christians saies , if you examine all the bravest generals , you shall find their bravest trophies to be the production of fraud and craft . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that they were more commended then such who did their work by fine force . thus the causing false rumors to be spread amongst the enemies is an allowed stratagem in warre , neither ignoble nor unjust . flaccus told that aemilius had taken the enemies town , to dishearten the party he fought against : and quinctius the consul caus'd it to be spread abroad that the enemies on the right wing were fled . by such arts it is very usual to bring consternation to the hostile party : and he whom you may lawfully kill , you may as well deceive him into it , as force him into it ; you being no more oblig'd to tell him truth then to spare his life : for certainly of it self killing is as bad as lying ; but when you have no obligation or law to the contrary , and have not bound your self to the contrary , you may doe either . but this is at no hand to be done in matters of treaty or promise , either explicite or implicite , as in parties , and truces ; and therefore it was a foul stain upon hannibal , that he professing open warre against the romans did also profess it against faith and justice , keeping no word or promise if it was for his advantage to break it ; and the trojans were troubled in conscience at their fallacious conducting of their warrs , not by stratagem , but by breaking their oaths and covenants , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c we fight with lying and breaking promises , which is unlawful to doe . for concerning this thing , that even in warre we are bound to keep faith & promise made to our enemies , it is certain & affirmed by almost all wise & good men of the world : liquet etiam in bello fidem & justitiam servari oportere , nec ullum decorum oportere servari , si violetur fides , said s. ambrose ; and he proves it by the example of joshuah , who kept his promise which the gibeonites got fraudulently from him . and the same is the sentence of s. austin ; fides quando promittitur , etiam hosti servanda est , contra quem bellum geritur : and therefore when nebuchadnezzar had conquered zedechiah , and taken him into protection and peace upon his word and promise of fidelity , because he afterwards did privately sollicite the king of egypt to fight against the king , he was put to death with greatest cruelty . and this is not onely true between those who are publick enemies , forreiners and strangers , and supreme in their respective dominions , which the law properly signifies under the word hostes , l. quos nos , ff . de verborum signif . for this is without question ; and therefore all men condemn those that violate embassadors , or that break the laws of truce ; and every one blames titus labienus for wounding commius of arras under the colour of parlee : but attilius regulus is commended for refusing to give his voice in the senate so long as he was not discharged of his oath made to the carthaginians . but this is also true , and our word and faith is sacred , when it is pass'd to all sorts of enemies , to rebels , to thieves , to civil adversaries , to condemned persons , to fugitive servants , such as spartacus , eunus and athenio ; and the reason of all is the same . inter quos juris alicujus communio est , inter eos obligationem contrahi , they that are under the same law are equally bound ; and whoever promise or treat , doe it at least by the law of nature or nations , which alike bind them who are free from any civil obligation . this is that which triphoninus said , that if a thief intrusts any goods to the right owner , not knowing that they are his own , he is not oblig'd to restitution ; but every man else is , if he have promis'd , because they are none of his , and therefore he can be oblig'd to repay them : and for thieves and fugitives the people of rome did treat with them , and send embassadors ; and all that was bound upon them by that entercourse they kept religiously . and the same they did to condemned persons ; as appears in that famous case of caius rabirius , who was question'd for killing l. apuleius saturninus against the publick faith given him by the people , when he and his companions fled to the capitol for immunity and a guard against the sentence of death which he had deserv'd . but all this is to be understood so , that the faith and word be given by him who hath power to verify it : but when a. albinus made a peace with king jugurtha , for which he had no commission , the senate was not oblig'd to verify it ; and camillus the dictator broke the peace which the romans had foolishly made with the gaules ; and scipio dissolv'd the contract which masinissa and sophonisba made without his leave , who had the power . in this there is onely caution to be had that there be no combination to deceive or rescind what is found to be disadvantageous , nor advantages taken by the change of hands . for if the romans finding relief come , made camillus dictator that they might by pretence of his command break the peace , they did dishonourably and false ; but if he was dictator before the peace , he had power , and he had reason . to this can be referr'd the case of two italian gentlemen . guarino had injur'd antonio de imola ; but confess'd his fault , ask'd pardon , made amends : and then antonio swore his peace and his forgiveness , and that his hand should never be upon him ; but in his heart bore him a secret grudge , and therefore smote him secretly , saying that guarino was a bandito , and therefore condemn'd by the laws . this is to make our promise the cover of a lie , and the laws to minister to crafty mischiefs . after a promise a man must not change his mind , and then make excuses . renunciatio sui juris per poenitentiam revocari non potest , saith the law , l. pactum , ff . de pact . but deceiving the enemy by the stratagem of actions or words is not properly lying ; for this suppose a conversation of law or peace , trust or promise explicite or implicite . a lie is the deceiving of a trust or confidence , but in fighting there is none of that ; it is like wrastling and fencing , a design to make that part unarm'd where he may strike the surer : and of this s. clemens of alexandria affirms expressly concerning stratagems in warre , haec omnia licebit efficere , vel persuadendo , vel cogendo , vel injuriam faciendo in iis ulciscendis quibus expedit , vel faciendo id quod justum est , vel mentiendo , vel vera dicendo , vel etiam simul utendo aliquibus eorum in eodem tempore . all these things it is lawful to bring to pass by perswasion , or by force , by doing injury or harm there where we are to doe revenge , by doing that which is just , or by telling that which is true , or by lying , or by doing any one or more of these together . haec autem omnia , & quomodo oporteat uti unoquoque eorum , cum graeci accepissent à moyse , non parvam accepere utilitatem , when the greeks receiv'd all these things from moyses , and how they were to use any one and every one of these , they received no small advantage . in this case , all the prejudice which the question is like to have , is in the meaning and evill sound of the word lying ; which because it is so hateful to god and man , casts a cloud upon any thing that it comes near : but lying ( which s. basil calls extremam malitiae lineam , the extremity of malice , which s. ephrem calls the rust of conversation ) is indeed an enemy ; but in warre so it should be ; onely in peace and contracts , and civil conversation , it is intolerable . in warre it is no lie , but an engine of warre , against which the enemy is to stand upon his guard : and if a man may falsify a blow , much more may he falsify a word ; and no justice , no promise , no charity , no law restrains the stratagems in a just warre ; they which may be destroy'd , may be deceiv'd , and they may be deceiv'd by false actions , may by false words , if there be no collateral obligation or law to the contrary . a just man , saith s. austin , is to take care of nothing but that his warre be just ; that is , by a just authority , and for a just reason . cum autem justum bellum susceperit , utrùm apertâ , pugnâ , utrùm insidiis vincat , nihil ad justitiam interest , but if it be a just warre , it matters not as to the question of justice , whether he overcome by force or by deceit . dolus & perfidia are extremely different — dolus an virtus quis in hoste requirat ? and , bonum esse dolum si quis adversus hostem latronemve machinetur , said ulpian , craft against a thief or enemy is good ; but not perfidiousness . nullo discrimine virtutis ac doli prosperos omnes laudari debere bellorum eventus , said ammianus marcellinus . to bring warre to a happy end , you may use force or wit ; but at no hand break a promise , or be treacherous . he that desires to see more particulars to the same purpose , may , if he please , see a lipsius his politicks , and b adam contzen , together with the excellent examples of great and wise personages in polyaenus and frontinus . . but this is not to be extended to a licence of telling a lie of the enemy in behalf of our own country , for fame and reputation , for noises and triumph ; and i remember that poggius upon this account lost the reputation of a good historian . dum patriam laudat , damnat dum poggius hostem , nec malus est civis , nece bonus historicus . he was a good citizen , but an ill historiographer , that commended all the actions of the florentines , and undervalued their enemies . . princes may not lie for the interests and advantages of government . not in contracts , treaties , bargains , embassies and all the entercourses of peace and civil negotiation . for besides it is an argument of fear and infirmity to take sanctuary in the little subterfuges of craft when they are beaten from their own proper strengths , it is also a perfect destruction of government and the great bands of society and civil entercourse ; and if they be us'd to fail , no man can be confident of that affirmative which ought to be venerable and sacred up to the height of religion ; and therefore the egyptian law press'd this affair well , let all that break their word and oaths die for it ; because they are loaden with a double iniquity , & pietatem in deos violant , & fidem inter homines tollunt , maximum vinculum societatis , they destroy piety and reverence towards god , and faith amongst men , which is the great ligature of society . and if princes doe falsify their word and lie , their neighbours can have no entercourse with them but by violence and warre , and their subjects none but fear and chance . for princes to lie is the greatest undecency in the world : and therefore diodorus siculus tells that the egyptian princes us'd to wear a golden chain mix'd and distinguish'd with curious stones , and they call'd it truth ; meaning that nothing was a greater ornament to a prince , nothing ought to be more sacred , or more remembred . bodinus saies otherwise , and that princes and judges have leave , because sometimes they have necessity to lie ; and of the same opinion was plato , provided it was done for the good of the people . but that which they mean is onely in affirmations and narratives , in adding confidences or producing fears , in making laws and establishing religions ; such as was that of numa ; who when he had a mind to endear to the people those good laws which he had made , said that he receiv'd them from the goddess aegeria . this may be done against an enemy ; and if it be for the good of the people , it hath in it charity and some shew of prudence , but not to the bravery and magnanimity of a prince : but however it be in this , it can never be permitted to violate a promise or a treaty , nor yet to tell false in a treaty , for that is against peace and against justice . when there is in it no harm , but all good , as in order to perswade the people to a duty , or to their benefit , they in a matters of publick life being like children in the affairs of their private , that is , when their need and incapacity of being otherwise governed requires it , they may be us'd as they can , according to that of the persians , sapientes dicunt quod mendacium beneficium faciens melius est vero exitium parturiente , when a lie does charity , it is better then an uncharitable and pernicious truth : alwaies supposing , that the lie which serves charity be not against justice ; but when it is in treaties , there a lie does not onely disgrace the sincerity of the prince that treates , but is of it self apt to hurt the other ; and therefore at no hand to be admitted . the next inquiry is concerning person criminal , and so for others in proportion . question ii. whether it be lawful to use restrictions and mental reservations , so that what we utter is false , but joyned to something within does integrate a truth , and make up a true answer . to this i answer , that this hath no distinct consideration of it's own ; but whether a mental reservation makes that to be true which would otherwise be a lie . for if it be still a lie , a criminal person may no more speak half truths then whole lies ; for that which is but the half of a true proposition , either signifies nothing , or is directly a lie . and upon this supposition , this question is just to be governed by the measures of the first ; and in the same cases in which it is lawful to tell a lie , in the same cases it is lawfull to use a mental reservation : for that which is lawful without it , is also lawful with it ; and the mental reservation does not save it harmless , if it be still a lie . that therefore is the question , whether he that speaks a lie , and thinks the other part which makes it a true proposition , speaks truth yea or no. the case is this . when campian was taken in england , he gave out that his name was butler : the magistrate inquires , and is so answered : he gives him his oath , and he swears that his name is so ; so much he said : but he added withall to himself , secretly , [ it is my name that i have borrowed , or my name for this time ] but that was not the question ; for he was ask'd that he might be known , and he answer'd that he might not be known . and he might as well have said , that is my name , and have added in his thought , not at all , or , hoc est nomen meum , and in mind have added , falsum ; and then the case would have been too plain , and too contemptibly ridiculous : like the sycophant in plautus , advenio ex selencia , macedonia , asia atque arabia : this was a lye ; but he turn'd aside and spake softly , quas ego neque oculis neque pedibus unquam usurpavi meis , and so he made up the matter ; but he was a lyar still : for let the whole be true , yet he speaks but half , and by that half deceives . all that he sayes is a lye , for the contradictory of it is true ; and it is concerning his answer , and the saying , that the question is . it is not inquired whether the man think a lye , but whether he speaks one ; and not what it is to himself , for no man can lye to himself , but what this is to him that asks , for to him he lyes . and suppose a man should write a proposition , and think the rest , to make it true , would not all the world say he wrote a lye ? what it is in writing , it is in speaking ; that which he speaks in the present case is a lye , and for that he is condemn'd . for if the words are a lye without a mental reservation , then they are so with it ; for this does not alter the words , nor the meaning of the words , nor the purpose of him that speaks them . and indeed this whole affair is infinitely unreasonable ; and the thinking one thing , and speaking it otherwise , is so far from making it to be true , that therefore it is a lye , because the words are not according to what is in our mind ; and it is a perverting the very end and institution of words , and evacuates the purpose of laws , and the end of oaths , making them not to be the end of questions , and the benefit of society , and all humane intercourse , and makes that none but fools can lye , none can lye but they which cannot dissemble , that is , they which cannot think one thing and speak another , they which cannot so much as think what is true , or what words would make it true . certain it is , the devil need not ever tell a lye , and yet serve all his ends . and besides all this , such a person gives the scandal of a lye , and produces the effect of a lye , and does intend the end of a lye , and it is the material part of a lye ; onely what the man ows to justice , he payes with thinking . but then i consider further , if the words spoken be of themselves a lye , and therefore he thinks it necessary by a secret supply of thought to new-mould it into truth ; to what purpose is that done ? that it may be no lye to himself ? or that it may be no lye before him to whom he speaks it ? as for himself , he is not concerned in it , but onely that he speak truth ; but the other is : and if it be a lye without that supplement , ( for therefore he supplyes it secretly ) then till it be supplyed and made up to him before whom he speaks it , it is a lye to him , to whom it ought to be a truth . if the man be bound to speak truth to the magistrate , let him doe it ; but if he be not obliged , let him tell a direct lye , for this supplement is but a confessing in conscience that it is a lye ; and therefore there is no need of such a dissembling artifice ; there is more ingenuity in saying that they are not tied to tell truth : but he that tels a lye , and by his mental reservation sayes he tels a truth , tels two lyes , one practical , and the other in theory ; one to the magistrate , and the other to himself . i doe not say that in all cases it is unlawfull to use mentall reservations , even in craftiness and escape . . s. gregory hath a case in which he affirms it lawfull , tyrannorum versutiam atque saevitiam quandoque esse piâ fraude deludendam , & objicienda eis quae credant , ut nocendi aditum non inveniant , to prevent and elude the craft and cruelty of tyrants , they must sometimes be deluded by a pious cosenage ; and something must be impos'd upon their credulity , that their wayes of mischief may be obstructed . and then he addes , this is to be done so , ut caveatur culpa mendacii ; quod tunc bene perficitur , cum illud fit quod asseritur , sed quod sit sic dicitur , ut celetur ; quia ex parte dicitur , & ex parte reticetur : when there is nothing told that is false , but yet the matter is hid , because it is not all spoken . indeed this is one kind of innocent doing it ; but this is lawfull to be done without great necessity , even for a probable reason : it is nothing but a concealing of some part of the truth , and a discovery of another part , even of so much as will serve our turn . but. . restrictions conditional are lawfull to be us'd in our entercourses : that is , the affirmation or negation , the threatning or promising of a thing may be cum tacita conditione , with a condition concealed ; when that concealment is not intended for a snare , but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unusual dispensation , and is competently presumed , supposed or understood . thus god commanded jonah to preach against nineveh , yet fourty dayes and nineveh shall be destroyed ; meaning , unless they did repent . thus we may say , i will to morrow distribute my alms , and will give you a part , meaning , if you will come for it . so for affirmations : the physician sayes to his patient , [ you are but a dead man ; ] that is , unless some extraordinary blessing happen : [ you are in no danger ; ] meaning , if you will use the remedies prescribed . but in all these cases the condition must not be insolent , undiscerned , contrary to reasonable expectations , impossible ▪ or next to impossible : for if it be such which cannot be understood , the reservation is a snare , and the whole entercourse is a deception and a lye . . if the reservation be not purely mental , but is understood by accidents and circumstances , it is lawfull . the shepherd of cremona that was ask'd concerning the flock he kept , whether those were his sheep or no , answered confidently , that they were ; meaning secretly , not his own possession , but his own charge , and not his neighbour morone's flock . he said true , though his thought made up the integrity of his true proposition , because it was not doubted , and he was not ask'd concerning the possession , as not being a likely man to be so wealthy . so the guide whom you ask upon the road , tels , you cannot goe out of your way , meaning , if you follow your plain directions , and be not wilfull , or careless , or asleep ; and yet he sayes truth , though he speaks but half , because he deceives none , and is understood by all . thus the prophet isaiah said to hezekiah when he was sick , thou shalt dye and not live ; meaning , that the force of the disease is such as to be mortal , and so it stands in the order of nature : and when afterwards he brought a more comfortable message , he was not thought a lyar in the first , because they understood his meaning , and the case came to be alter'd upon a higher account . . when things are true in several sense , the not explicating in what sense i mean the words is not a criminal reservation . thus ou● blessed saviour affirmed , that himself did not know the precise day when himself should come to judge the world ; that is , as s. austin , and generally the christian doctors say , as man he did not know it , though being god he did know all things . but . this liberty is not to be us'd by inferiours , but by superiours onely ; . not by those that are interrogated , but by them which speak voluntarily ; . not by those which speak of duty , but which speak of grace and kindness : because superiours , and the voluntary speakers , and they which out of kindness speak , are tied to no laws in this particular , but the measures of their own good will ; and the degrees of their kindness , of their instruction , of their communication , are wholly arbitrary : but the inferiours , the examined , the speakers out of duty and obligation , are tied to answer by other mens measures , by their exigencies , demands , understandings , and purposes ; and therefore must not doe any thing whereby that truth which they have right and interest to enquire after , may be hindred . the conclusion is this , in the words of s. gregory , sapientia justorum est , nil per ostensionem fingere , sensum verbis aperire , the wisedome of just men is to make no pretences for deception , but by words to open the secret of their heart . question iii. whether it be lawfull to equivocate , or use words of doubtfull signification with a purpose to deceive , or knowing that they will deceive ; and in what cases it is so . to this i answer as to the former , where it is lawfull to lye , it is lawfull to equivocate , which may be something less then a plain lye : but where it is not permitted to tell a lye , there the equivocation must be innocent , that is , not deceiving , nor intended that it should . and this is that which the hebrews call , corde & corde loqui , to speak dissemblingly , labiis dolosis , with lips of deceit . for it is remarkable , that corde & corde signifies diligence and sincerity , when it means work or labour ; but it signifies falshood and craft , when it means speaking : for nature hath given us two hands , and but one tongue ; and therefore a duplicate in labour is a double diligence , but in talking it is but a double fraud . tacitus observes of tiberius , verba ejus obscura , suspensa , perplexa , eluctantia , in speciem composita , his words were obscure , broken , interrupted , perplex and intricate , striving and forc'd , and made for shew and pretences . now if by artifices you deceive him that trusts you , and whom you ought not to deceive , it is but a lye dress'd in another way , and it is all one : for nec artificioso ingenio , nec simplici verbo oportet decipere quenquam , quia quolibet artis modo mentiatur . so that in solution of this question we are onely to consider what equivocal speeches may be us'd , that is , which of them are no lyes : for the rest , they are lawfull or unlawfull by the measures of the first question ; for sometimes equivocation is a lye , and equally destructive of civil entercourse . duplex responsio habet effectum simplici● silentii . you had as good not speak at all , as speak equivocally ; for a double speech is as insignificant as a single silence . . it is lawfull upon a just cause of great charity or necessity to use in our answers and entercourses words of divers signification , though it does deceive him that asks . thus titius the father of caius hid his father in a tub , and to the cut-throats that inquired for him to bloody purposes he answered patren in doliolo latere : now that did not only signifie a little tub , but a hill near rome , where the villains did suspect him to be , and were so diverted . thus we read of a greek that in the like case hid his brother under a wood-pile ; and to the inquisitors answered that he did lie hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , somewhere in the wood . now in these cases where there is no obligation to tell the truth , any man may use the covers of truth ; especially when in this case it is not a lie : for an equivocation is like a dark-lanthorn ; if i have just reason to hold the dark side to you , you are to look to it , not i. if christian simplicity be not concerned in it , nor any other grace indirectly , certain it is that truth is not concerned : for , in ambiguo sermone non utrumque dicimus , sed duntaxat quod volumus , said paulus the lawyer , l. . ff . de rebus dubiis . now that part of the ambiguity which i intend it in , is true , i would never else use that way to save my conscience and to escape a lie ; so that if nothing else be concerned , truth is safe . but then care also must be taken that he who hath right to be answered , be not defeated without his own fault . for , . if i intend to deceive him , it must be such a person whom i have power to deceive ; some one that is a child , or a mad-man , or an incompetent person to judge for his own good , and one that no other way will be brought to doe himself good , one that is willing , or justly so presumed . for unless i have power or right to deceive him , i must not intend to deceive him by any act of mine directly . . if it be fit that he be deceived , though i have no right to doe it , let him deceive himself ; it must be by his own act ; to which i may indeed minister occasion by any fair and innocent means . it is fit that he who by violence and injury intends to doe mischief to innocent persons , be hindred from it ; and there is much good done if an innocent be rescued , and no harm done to the tyrant if he be diverted , and no wrong or injustice if he doe deceive himself . thus if he runs into error by a just and prudent concealment of some truth ; if he is apt to mistake my words out of a known and by me ●bserved weakness ; if his malice is apt to make him turn all ambiguous words into his own sense that will deceive him ; if i know he will listen to my whispers to another person , and watch my secret talk to others ; i am not bound to say what will inform him , but what will become my entercourse with the other : in all these and the like cases , if i use my own liberty , i doe no man injury . i am not bound to speak words of single signification : if it be sufficient to express my meaning , if it be in the nature and use of the words apt to signifie my mind , and to speak that which is true , let him that stands by look to it ; i doe all that i am oblig'd to doe by the interest of justice and truth . for in these cases , he that speaks does but minister occasion to him that is mistaken ; like him that represents artificial sights before the eye , or as the rain-bow in the clouds is occasion of a popular error that it is full of colours . . but then this must be so us'd , that the amphibology or equivocation be not insolent and strange , but such as is usual in forms of witty speech . for then he who uses them does no more deceive his hearer , then he that speaks obscurely or profoundly is the cause of error in the ignorant people . thus if caius promise to pay to regulus an hundred attick drachmes ; he is tied to doe it if he does owe it , else not : for if he owes none , he must pay none , and he did not promise to give him any thing . for if a meaning be clearly contained in the word spoken , it may be made use of to any just and reasonable advantage ; especially if that word ought or was likely to have been understood by the concerned hearer . but this may not be done in fraud and to the diminution of any mans rights . asper buyes corn and linnen of camillus who is newly come from egypt : they agree together that camillus shall receive ten talents ; but that he shall give him as a free gift halfe of it back again ; and call the ten talents the just price , and the telling it a just solution . if asper sells his linnen by the proportion of the great price told over , he is a cosener ; and uses the words of price , and payment , and gift , fraudulently : the amphibologie might have been us'd to ends of justice and reason , but not of knavery and oppression . . and this must also be upon just cause . for if a magistrate sends to inquire for titius , and the officers ask an titius sit domi , if he be at home : to him we may not answer , titius non est domi , he does not eat at home ; meaning the word est in a sense less usual , to deceive him in the more common , who ought not to be deceived at all : but to save a mans life from violence and injury it may be done . this way hath been sometimes used to vile purposes . thus cleomenes having made truce with his enemies for thirty daies , us'd to plunder his country in the night ; and labeo having agreed to give up half his navy to antiochus , cut his ships in pieces and made them good for nothing . the like stories are told of alexander , of the locrians , of otho moguntinus . but it was a barbarous thing of pericles , who promised safety to the enemy if he would lay aside his iron , that is , their arms , as all the world understood it , and as the nature of the thing did signifie : when he had done so he fell upon the whole body of them and cut them in pieces , shewing for his excuse , the iron buttons that they had upon their coats . such frauds as these are intolerable in their event , and evil in their cause , and detested by all good and just men . to this purpose i remember a worthy story told by john chokier , of a spanish governour of a town in millain who kept a noble person prisoner with hard usage , and when his lady came to petition for his liberty , promised to deliver her husband to her if she would let him lie with her . the poor woman being wearied with his temptation and the evil usage of her husband , consents and suffers it . when the governour had obtained his lust , he would also satisfie his anger too ; and kills her husband , and to verifie his promise , gives her husband to the lady , but newly murdered . the lady complains of this , and tells her sad story to gonzaga the spanish general : he finds it to be truth , and made the lady this amends . he commands the governour to marry the lady , that by his estate she might be recompenced for the dishonour : and then , the same day causes the governour to loose his head to pay for his dishonourable falshood and bloody lie . it was a justice worthy of a great prince ; and the reward was justly paied to such a cruel equivocation . this was subdolus congressus , a craftie treatie , quo nil turpius , said antoninus the emperor , nothing is baser and more dishonourable then it . thus did darius to the noble oebasus the father of three brave sons , and xerxes to pythius the father of five ; they kill'd what they promised to leave with the father , adding to their cruelty the reproach and scorn of cosenage . a man hath right to use what words he will according to the received use ; but he must not use them to evil purposes : and a man may goe a little from the more common use to that which is rare , so it be within the signification of the word , provided there be just cause ; that which hath good in it to some , and no injury to any . . there is between lying and equivocation this only difference , that this may upon less necessity and upon more causes be permitted then lying . for provided that these measures now described , which are the negative measures of lying , be observed ; if a man speaks doubtfull words and intends them in a true sense , he may use his liberty ; alwayes provided that he use it with care , and to the reputation of christian simplicity . in arts and sciences , in jest and entercourses of wit , in trial of understandings and mystical teachings , in prudent concealments and arts of secrecy , equivocal words may be us'd with more freedome . solvite templum hoc , saies christ , dissolve this temple , viz. of my body , and i will raise it up in three daies . so did that excellent confessor in eusebius , to firmilianus asking of what country he was , he answered , that jerusalem was his country ; seorsim apud animum suum ita divinitus philosophatus , privately in his mind speaking divine mysteries , saies the historian . this was well and innocent , because an equivocal speech hath a light side as well as a dark : it is true as well as false , and therefore it is in its own nature innocent ; and is only changed into a fault , when it is against justice and charity , under which simplicity is to be plac'd . under these measures are to be reduced those little equivocations which are us'd sometimes in craft , but most commonly in wit ; such as are to answer by anagrams , so as to tell a true name but disguis'd by transposition of letters and syllables , or to give the signification of a name in other words . thus if a man whose name is dorotheus calls himself theodorus , for nicolaus , laonicus , for demonicus , nicodemus ; it is an equivocation or an art of deception , but such as may be legitimated by the cause : but if the inquiry be in a serious matter , the answer must be serious and material , true , and significative to the purposes of law , and justice , and society . and therefore if nicodemus had been interrogated by pilate in a serious cause , he might not have said his name was demonicus ; and the reason , is , because he might not have concealed it . but when it is lawfull to conceal it if we can , this is a just way of doing it ; for it is not lie in it self , and can be made to doe or to minister to that good which is intended . thus in the book of tobit we find that the angel raphael called himself azarias the son of ananias , which indeed is the name of his office , or the rebus , the meaning of his present imployment , that is , auxilium domini , filius nubis domini , the aid of the lord , son of the lords cloud ; meaning that he was sent from the lord in a cloud or disguise to be an aid and a blessing to that religious family . and he that call'd arsinoe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juno's violet , kept all the letters of the name right , and complemented the lady ingeniously . but these are better effects of wit then ministeries of justice ; and therefore are not to be used but upon great reasons , and by the former measures , when the matter is of concernment . question iv. whether it be lawful by false signes , by actions and pretences of actions , to deceive others for any good end : and in what cases it is so . to this question i answer in the words of aquinas , because they are reasonable pious , ad virtutem veritatis pertinet , ut quis talem se exhibeat exterius per signa exteriora qualis est ; ea autem non solum sunt verba , sed etiam factae : and a little after , non refert autem utrum aliquis mentiatur verbo , vel quocunque alio facto , it is all one if a man lies , whether it be by word or by deed . a man may look a lie , and nod a lie , and smile a lie . but in this there is some variety : for . all dissembling from an evil principle and to evil purposes is criminal . for thus tertullian declaims bitterly against those ladies who ( saies he ) being taught by the apostate angels oculos circumducto nigrore fucare , & genas mendacio ruboris inficere , & mutare adulterinis coloribus crinem , & expugnare omnem oris & capitis veritatem , besmear their eye-brows with a black semicircle , and stain their cheeks with a lying red , and change the colour of their hair into an adulterous pretence , and drive away all the ingenuity and truth of their faces . and clemens alexandrinus is as severe against old men that with black-lead combes put a lie upon their heads ; and so disgrace their old age , which ought to be relied upon , believ'd and reverenc'd for truth . and it was well said of archidamus to a man of chios who did stain his white hairs with black and the imagery of youth , the man was hardly to be believ'd , when he had a lie in his heart , and bore a lie upon his head . these things proceeding from pride and vanity , and ministring to lust , or carried on with scandal , are not onely against humility and sobriety and chastity and charity , but against truth too ; because they are done with a purpose to deceive , and by deceit to serve those evil ends . to the same purpose was the fact of them of whom dio chrysostomus speaks , who knowing that men were in love with old manuscripts , would put new ones into heaps of corn and make them look like old : such also are they who in holland lately would exactly counterfeit old meddals , to get a treble price beyond the value of the metal and the imagery . these things and all of the like nature are certainly unlawful , because they are against justice and charity . . but there are other kinds of counterfeits , such as are gildings of wood and brass , false stones , counterfeit diamonds , glass depicted like emeralds and rubies , a crust of marble drawn over a building of course stone ; these are onely for beauty and ornament , and of themselves minister to no evil , but are pleasant and useful : now though to sell these images of beauty for real be a great cheat ; yet to expose them to be seen as such , and every man be left to his liberty of thinking as he please , and being pleas'd as he can , is very innocent . . there is a third sort of lying or deceiving by signs not vocal : that is , the dissembling of a passion , such as that of which seneca complains in the matter of grief , which is the simplest of all passions ; but pretended by some without truth to purposes not good . sibi tristes non sunt , & clariùs cum audiuntur gemunt , & taciti quietique dum secretum est , cum aliquos viderint in fletus novos excitantur . so did gellia in the epigram , amissum non flet cum sola est gellia patrem : si quis ad est , jussae prosiliunt lachrymae . they are full of tears in company , but in their retirements pleas'd well enough . now things of this nature are indifferent ; but are good or bad according to the cause or the design . mourn for the dead , saith ben-sirach , and that a day or two , lest thou be evil spoken of . that end is honest ; and therefore to mourn in solemnity is good , if we cannot mourn in passion : and the laws enjoyn to a man and woman respectively annum luctus , a year of solemn mourning ; all which time it is not suppos'd the passion should be troublesome and afflictive . thus we find david pretending madness before achish the king of gath ; it was for his life : and we doe not find any of the ancient doctors blaming the dissimulation . . but that which is here the principal inquiry is , whether signs not vocal , which have in them ambiguity , and may signify several things , may be us'd with a purpose to deceive . and to this the answer is the same with the former in the case of equivocation , with this onely difference ; that as there is some more liberty in the use of equivocal words , then of a simple lie ; so there is some more liberty yet in equivocal actions then in words , because there may be more reasons for such dubious actions then for dubious words , and they are not so near , so usual , * so intended significations of our mind , nor ministeries of entercourse and society . but where they are taken so , they are to be governed by the same rules ; save onely that a less necessity may be a sufficient legitimation of such dubious signs : concerning which , besides the analogy and proportion to the former rules , there is no other measure but the severities of a good and a prudent man taking into him the accounts of christian simplicity and ingenuity . i have onely one thing to adde in order to practice . there is a liberty in the forecited cases there where there is a necessity , and where there is a great charity . for in these cases it is true what s. chrysostom saies , fraudis quidem magna vis modo ne fraudulento animo fiat : quam ipsam tum ne fraudem quidem nominandam putaverim , verum oeconomiam quandam potius ac sapientiam artemque , quâ possis è mediis iisque imperviis desperatarum rerum angustiis difficultatibusque correctis & emendatis animi vitiit evadere . there is a great use of artifices in our words and actions when we are hard put to it in desperate cases and extremest difficulties , and then these arts are not indeed deceptions , but just escapes . but yet this i say , that it is not safe to use all our liberty ; because when it is practis'd freely , we oftentimes find our selves ill judges of the necessity . and however it be , yet it is much more noble to suffer bravely then to escape from it by a doubtful way ; . for the love and honour of simplicity , . for the endeavours of perfection , . for the danger of sin , . for the peril of scandal . and it was bravely done of augustus caesar , who when he had promised ten thousand sesterces to him that should bring corocotta , a famous spanish thief , alive into his presence ; corocotta himself came and demanded the money , and had it , and he was spar'd besides : he escaped for his wit and confidence ; but had the money pro fide caes●●is , according to the faith and nobleness of casars justice : for he might have made use of the ambiguity of his words to have kept the money , and hang'd the thief ; but he thought it nobler to doe all that he could be thought to have intended by his words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies aristotle , the brave and magnanimous man does not sneak , but speaks truth and is confident . it cannot be denied what s. clemens alexandrinus said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a good man will for the good of his neighbour doe something more then he would doe willingly and of his own accord ; yet when it is his own case , it is better to let goe his liberty then to run a hazard . sarah did lie , and she was reproved by the angel ; abraham did so too , saies tertullian , saram sororem suam mentitus est , but he was reproved by abimelech : jacob did lie to his father , but he is not commended for it ; and rachel did dissemble , but she died in childbirth , and it was occasioned by that , say the jewish doctors : simeon and levi destroyed the sichemites by a stratagem , but they troubled the house of israel by it : thamar deceived judah , but she plai'd the harlot in deed as well as in words . and concerning those worthy persons mentioned in scripture who did lie or dissemble , the christian doctors have been put to it to make apologies , and excuses , and justifications for them , and are not yet agreed how to doe it . s. basil and s. chrysostome are two examples of several proceedings . s. basil alwaies bore his heart upon his hand , and shewed it to every one that was concerned . saint chrysostome used craft against the simple , and fraud against him that spoke all things in simplicity . chrysostome was forced with laborious arts to excuse and justifie it , and did it hardly : but s. basil had no scruple concerning his innocence ; what he had concerning his prudence and safety does not belong to the present question . but of this last particular i have given larger accounts in a discourse on purpose . the conclusion is this , if a man speaks a direct down-right lie , he can very hardly be innocent : but if by intrigues of words and actions , per involucra verborum ( as cicero calls it ) per orationem intortam ( as the comedy ) by covers of words , and by crooked speeches , a man have entercourse , he had need be very witty to be innocent according to the hebrew proverb , if a man have wit enough to give cross and involved answers , let him use it well ; if he knows not how to doe it well , let him hold his peace . it was but a sneaking evasion of s. francis , when the pursuers after a murderer asked if the man came that way ; no , saith the frier , thrusting his hand into his sleeve , he came not here . if a mans wit be not very ready and very clear , while he thinks himself wise , he may become a vain person . the devil no question hath a great wit , and a ready answer ; yet when he was put to it at his oracles , and durst not tell a down-right lie , and yet knew not what was truth many times , he was put to most pitifull shifts , and trifling equivocations , and arts of knavery ; which when they were discovered by events contrary to the meaning which was obvious for the inquirers to understand it made him much more contemptible and ridiculous then if he had said nothing , or confess'd his ignorance . but he that does speak , and is bound to speak , must speak according to the mind of him with whom he does converse , that is , so to converse , that by our fault he be not deceived against his right , against justice or against charity , and therefore he had better in all things speak plainly : for truth is the easiest to be told ; but no wit is sufficient for a crafty conversation . rule vi. it is not lawfull for private christians without publick authority to punish malefactors , but they may require it of the magistrate in some cases . in the law of nature it was permitted : but as the world grew older , and better experienc'd , and better instructed , it became unlawfull and forbidden ; in some places sooner , in some places later . the ephori among the lacedaemonians might kill criminals extrajudicially ; and nicolaus of damascus relates , that amongst the umbrians every man was the revenger of his own injuries : for till by laws men were defended , they by revenges and retaliation might drive away the injury as far as was necessary . but because when a man is in pain and grief he strikes unjustly and unequally , and judges incompetently , laws were made to restrain the first licence , and to put it into the hands of princes onely , because they being common fathers to their people , were most likely to doe justice equally and wisely . iccirco enim judiciorum vigor jurisque publici tutela videtur in medio constituta , ne quisquam sibiipsi permittere valeat ultionem , said honorius and theodosius , that no man might avenge himself , laws and judges and tribunals were appointed for publick justice . but for this , provisions at first could not be made so generally , but that some cases would happen , and some gaps be left open , which every man must stop , and provide for as well as he could . thus we find that phinehas , when he saw god was angry with the sons of israel about the matter of moab , himself , to divert the anger that was already gone forth , smote zimri , a prince among the simeonites , and his fair mistris in his arms , and kill'd them in their crimes . from his example many zelots amongst the jew took liberty to kill a man that sinn'd apparently . so mattathias kill'd a jew that offer'd sacrifice according to the manner of the greeks ; and the people kill'd three hundred of their countrymen upon the like account . but this quickly grew into excess and irregularity ; and therefore when our blessed lord was zealous for the honour of the temple , he went no further but to use a little whip to affright them from their prophaneness . and yet in some cases god permitted private persons to be executioners ; as in case a jew tempted his child , or brother , or neighbour to idolatry , the tempted person might kill him without delating him to the judge : and in a cause of blood , the next of kin might kill the man-slayer if he overtook him before he took sanctuary . but here the cases were such that the private person was not judge , but by leave from god was executioner upon the notoreity of the fact : for although for a dead person his nearest relation might with his own hand take vengeance ; yet if himself was wounded , he might not , but by the sentence of the judge , say the doctors of the jews ; because he ought not to be judge where he could hardly be moderate . in the sea , and in desart places , where there can be no appeals to judges , every man is executioner of the sentence of the law of nations . thus we find that julius caesar pursued the pirats in the mediterranean and adriatick seas ; and because the proconsul would not , he gather'd a sudden navy and overtook them , and hang'd them upon the main-yards of their own vessels . thus the wild arabs and circassian thieves , that live in vast places , and under no government , being publick enemies of mankind , and under no laws , nor treaties or communications of peace , may be kill'd by every one that is injur'd and spoil'd by them , when he can doe it . to this agrees that of tertullian , in publicos hostes omnis homo miles est ; and that of democritus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that kils a thief and a robber with his own hand , or by command , or by consent , is innocent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but this is to be understood of the permission in the law of nature . for in christianity men are not easily permitted to touch blood ; not hastily to intermeddle in the causes of blood ; not to give sentence for the effusion of it : these things are to be done with caution , and a slow motion , and after a loud call , and upon a great necessity , because there are two great impediments : the one is the duty of mercy , which is greatly requir'd and severely exacted of every disciple of christ ; and the other is , that there is a soul at stake when blood is to be shed , and then they are told , that as they judge they shall be judged , as they measure it shall be measured to them again . and therefore criminal judges have a tender imployment , and very unsafe , unless they have the guards of a just authority , and a great mercy , and an unavoidable necessity , and publick utility , and the fear of god alwayes before their eyes , and a great wisedome to conduct their greatest dangers . that which remains and is permitted in christianity is , . the punishment of reprehension , of which every wise and good man may be judge and minister : for as s. cyprian said that every bishop is a bishop of the catholick church , that is , whereever he chance to be , he must not suffer a soul to perish if he can help it , but hath right every where to minister to the necessities of souls , who are otherwise destitute , and every where to pray in private , to bless , to absolve dying persons , to supply the defects of a widow and desolate church ; so every good man hath power to punish a base and vicious person by severe and wise animadversions of reproof . for a wise man is never a private man ( said cicero ; ) and nasica , and cato , and fabius , and lollius were in authority like perpetual consuls , alwayes in power over a vicious man. . it is not against the laws of christianity , that parents , and tutors , and masters , and governors should punish criminals , that is , such as are subject to them , and by such punishments as are permitted by law , and by such measures as are agreeable to the just and charitable ends * of their respective governments , and by the analogy and proportions of christian mercy and clemency : in the execution of which punishments there need no other laws be given but what are dictated by the mind of a charitable , dispassionate and a good man. but then in these governments there is more liberty then in any other but the supreme : for a personal injury done to a father or a tutor may be punish'd by the father or tutor respectively , and so also it may by the supreme power , cum dignitas authoritasque ejus in quem est peccatum tuenda est , ne praetermissa animadversio contemptum ejus pariat , & honorem levet , said taurus the philosopher in a. gellius . an injury done to a superiour is a contempt of his authority as well as injurious to his person ; and if it be not punish'd , will soon disorder the superiority . but then this must be wholly for emendation ; and though anger may be the instrument , yet charity must be both the measure and the end . . when the law hath pass'd a sentence , and given leave to any subject to be executioner , he that is injur'd may doe it . but this is to be understood in one case onely that concerns the subject , and one that concerns the prince . . for if the prince commands that whoever finds such a person shall smite him to death if he can , every man is bound to it , if the law be just : as in the case of treason , or deserting their military station , it hath sometimes been decreed . in reos majestatis , against traitors every man is a souldier , sayes tertullian , who affirms it also concerning all publick enemies . . the other case , which relates to the advantage of the subject , is , when the execution of the publick sentence is necessary to be done speedily for the prevention of future mischiefs . thus justinian gave leave to every man to kill the souldiers that came to plunder ; for in that case there was no staying for solemnities of law , and the proceedings and method of courts ; melius enim est occurrere in tempore quam post exitū vindicare . vestram igitur vobis permittimus ultionem , & quod serum est punire judicio , subjugamus edicto , ut nullus parcat militi , cui obviare telo oporteat ut latroni . this which the law cals a revenge is but a meer defence , it is a taking the mischief before it be intolerable ; and therefore this will be the more out of question : for certainly if some punishments are lawfull , all necessary defences are much more ; this onely excepted , that the degree of this is excessive and uncharitable , and therefore ought not to be done , but in those cases where the evil likely to be suffer'd by the innocent is intolerable , as if the plunder be the undoing of a man and his family , and will cause them to perish , or to be extremely miserable ; and therefor● ulpian said well , furem nocturnum si quis occiderit , ità demum impunè feret , si parcere ei sine periculo suo non poterit , though the law permits a man to kill a night-thief , yet he may not doe it if he can secure himsel● without it : but when to spare the thief will be his own undoing , the● he may . for it is true which was said of old , res omnes conditae famulantur vitae humanae ; and again , nobilissimum est quod orbis habet humana vita . nothing is fit to be put in ballance to the life of man ; and therefore when a man's life and a man's goods are compar'd abstractly , these are extremely out-weighed by that : and therefore for little and tolerable losses it were well if the laws would appoint lesser punishments then death . but when it is consider'd , that a great loss makes a man and all his family live a miserable life , and men willingly venture their lives to save such great portions , the laws that put such thieves to death are very justifiable . and it is observable that when god in moses law appointed a mulct of money upon thieves , it was supposed to be in such robberies where the thief was able to restore four-fold . adde to this , that if our laws did provide that stollen goods should be restored , they would less need to give leave to the true man to kill the thief . but now that he is the more likely to be undone , because no restitution is to be made him , he may in the case of such great spoilings be better allowed to be the executioner of the sentence of the law to prevent his ruine , and to defend his right . but it were much better if he would not at all use this liberty . . but when the evil is past if the law permits the execution of her sentence to the injur'd person ; it is to be supposed that there is onely an indulgence to the grief of him that is wrong'd , and therefore if he kills the injurious man , he is indemnified in law , but not quitted in conscience . thus when the civil law of old , l. gracchus c. ad legem juliam , de adulteriis , and at this day the spanish laws permit the wronged husband to kill the adulterer , it is lawful ; that is , it is not against justice , and therefore the law cannot punish it : but because it is extremely against charity , his confessor ought not to absolve him without repentance and amends ; for the gospel does not approve it . the reason is , because if the injury be done , the execution is meerly revenge , without the mixture of any good thing to legitimate it . now if the law does it by her ministers , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an example , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as demosthenes his expression is ) that others may be afraid , & not be tempted by impunity . but if the man does it by his private hand , there is in it less of observation and exemplarity ; or if there were not , yet there were less intended ; and therefore the private executing hand is not so innocent : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the apostle , we must not avenge our selves : this can hardly be reconcil'd with such executions . there is onely this allay in it , that if the wronged husband can no other way prevent his dishonour and his wives sin or continuance in it , if the law permits it to him , it may be suppos'd to be done for prevention , not for revenge ; and if it be so , as it is suppos'd , it hath many degrees of excuse , and some of lawful , but nothing commendable ; for nothing can reconcile it to charity , because ( as i observed before ) there is a soul in the way which ought strangely much to be regarded . nay there are two souls : for it was rarely said by pythagoras , as iamblichus relates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is better to suffer the injury then to kill the man : for after death there shall be a judgment ; he that did the wrong shall be punish'd , and he that spar'd him shall be rewarded . . but if the criminal be of so desperate an impiety that he seems incorrigible , and of a long time hath seem'd so ( for that is the best way to prove him so ) then it is lawful for a private hand to be executioner of the publick sentence ; but he that is injur'd ought not to doe it . not that it is murder , or directly unlawful in the precise action : but that it can hardly be quitted from revenge ; and it will be hard for any man to be so good as not to have just cause to suspect himself , if he be so bad , upon the meer permissions of law to thrust his hand into his brothers heart . other persons may doe it out of zeal or love of their countries good . the civil law gave leave exercendae publicae ultionis adversus latrones , desertoresque militiae , of executing the anger of the law against fugitive souldiers , and common robbers : he that had not been robbed by them might better doe it then he that had : for it being permitted pro quiete communi , for the publick peace , he is a good patriot that honestly and justly ministers to that end alone ; but he that hath suffer'd by them , had need be an angel , if he does not spoil that good end by the mixture of revenge ; and if he be an angel he will find a better imployment then to kill a man where it is not commanded , and where it is not necessary . . some affirm that princes are never to be reckoned to be private persons , when they proceed according to the sentence and meaning of the law , though they doe proceed brevi manu , as the style of the law is ; and doe not proceed by the methods and solemnities of law by reason of disability to doe it . thus if a man grow too hard for the laws , the prince must send souldiers to him , not serjeants , if the case be notorious and it be a publick sentence : and the lord mayor of london did strike wat tyler , though he was not convicted in law , nor sentenc'd by the judges . upon this account the king of france offered to defend the killing of the duke of guise : concerning which i cannot give accounts , because there might be in it many secrets which i know not . but if there wanted nothing but solemnities of law , and there wanted power to suppress him by open force , and that it was just and necessary that he should die , and by law he was guilty of it , if there was any thing wanting which should have been done , he that died was the cause of it , and therefore to him it was to be imputed . but supposing what these men affirm to be true ; ( concerning which i shall affirm nothing ) yet this is very rarely to be practis'd , because it is seldome lawful , if ever it be , and not without the concurrence of very many particulars , and is very easily abused to extreme evil purposes ; as in that intolerable and inhumane massacre of paris , which all generations of the world shall speak of with horror and the greatest detestation . but concerning the thing it self that which the lawyers say is this , generale edictum accedente facti evidentiâ habet vim latae sententiae , when a law is clear , and the fact is evident , the sentence is already past : and therefore some of them are apt to say , to doe the same thing in a chamber is not murder , if it be justice when it is done upon a scaffold ; for the same demerit in the criminal and the same power in the supreme is an equal cause and warranty of the execution . and since it is cheaper to imploy a physitian then an army , and there is less prejudice done to the publick by such a course , since the state of venice kills upon suspicion , and there are some things known which cannot be proved , and cannot be suffer'd , and since we see that solemnities of law , like thin aprons , discover more shame sometimes then they hide , and give more scandal then they remove ; these men are more confident then i am : for they dare warrant this course which i dare not . but he that will adventure upon this , must take care that it be done . by a competent authority , . upon a just cause , . for a great necessity , . according to the intent and meaning of the law ; . it must be in summo & mero imperio , by one that is absolute and supreme ; . it must be upon notoreity of fact , . when there is no scruple of law , . and if after all this there be no scruple in conscience , . nor yet any other means of securing the publick , . and the thing have in it as great charity to the publick , as there is in it justice to the particular , . and that the warre be not justum bellum , that is , between supreme powers , . nor yet any treaty , or promise , faith or covenant to the contrary between the supreme and the inferior offending ; . nor yet there be a scandal of greater mischief then can be procured by the unsolemn proceeding ; . nor is done refragante judicio procerum , & sententiis juris prudentum , against the earnest advice of prudent and grave persons , which if it happen will arrest the resolution , and give check and consideration to the conscience : then it is supposed by many that there may be reason enough to forbear what cannot be us'd , that is , the solemnities of law , which are the methods of peace , not to be expected in a state or time of warre . and by this time it will be so hard to doe it justly , that it will be better to let it alone . for after all these cautions and proviso's , it is not permitted to assasinate or privately to murder the criminal , but to proceed by open force or by avowed manners of justice , though they be not solemn , and the common waies of peace ; that is , they must be owned in publick , and asserted by law , either antecedently or ex post-facto . an example of the first way is frequently seen in in france ; where the fugitives of law are proceeded against in their absence , and executed in effigie ; and in the states of italy against the banniti : and of the second way examples have been seen in the manifesto's of some princes when they have been put to such extrajudicial and private waies of animadversion . but these things happen not but in such places where princes are more absolute , and less christian , or that the subject transgresses by power . . upon the like account it hath in some ages of christianity it self , but in many ages of gentilisme , been permitted that by single duel men prove their innocence , and oppress the supposed criminal : — puróque pióque duello quaerendas res censeo — said one of the roman senators to ancus martius . now concerning this i shall not need to say much ; because now long since all christian princes and states , & all churches and ecclesiastical persons have condemned it as a grievous crime , upon these two accounts : . because it is a tempting god by waies which he hath never allowed , it is a lottery that he never gave warrant to : and upon this account it was that pope nicolas the first forbad the emperor lotharius to try his wives suspected chastity by the combat of two champions , cùm hoc & hujusmodi sectantes , deum solummodo tentare videantur ; and to the same purpose pope celestine and some others did forbid it . because the innocent person is expos'd to equal danger with the criminal , and hath been oftentimes oppress'd ; as it happened in the case of william ca●ur an armourer in fleetstreet , who being by his servant john david falsely accused of treason , was yet slain in smithfield by his perjur'd adversary : and then the people have accepted the event as a divine testimony , which in this case being to a lie and to the false part , must needs be infinitely dishonourable to god. but if it were not for these and some other evil appendages , and if the innocent person were sure to prevail , and the law made the private hand the minister of justice , who onely can tell the secret , and therefore is the surest judge , there is no peradventure it might as well be done by that hand as by any other . but this cannot be reduc'd to practice at all ; but in the whole conjunction of affairs is highly criminal and intolerable . in spain we find that a duel was permitted between two eminent persons [ los infantes de lara , the spaniards call them ] onely upon the accusation of an injury done to some ladies , the daughters of rodrigo de bibar ; and the victory was gain'd by him that was innocent : and another by the men of zamora in the case of the death of king sanctus ; and quickly they found advocates and defenders . and vasquius affirms it may as well be permitted by law , as that an injur'd husband should kill the adulterer . but besides the reasons formerly alledged against such private executions of an uncertain sentence ; because they have no foundation in justice or charity , neither in publick or private good , they are deservedly banished from all christian countries . but this is to be understood onely of judiciall duels , whether criminal or civil ; for as for duell extrajudiciall and private , it is so unjust , so uncharitable , and so unreasonable , so much against all laws of god and man , so infinitely against the piety of him that survives it , so infinitely against the hopes of him that dies in it , that nothing can excuse it : but even duels which are permitted by laws , ought not to be so , and are not permitted by religion ; excepting onely when the duel is a compendium of war , and is designed to doe justice , and to prevent the greater issues of blood . thus the romans and albans determin'd their wars by the fight of three champions of each side ; and the curiatii being subdued by horatius cocles , the city alba came into subjection to rome . david and goliah fought for their respective countries ; but the duel did not determine it directly , but onely discourag'd the conquer'd party . upon the same account clodoveus the first christian king of france offer'd to fight with alaricus prince of the west goths ; nobilissimo pari fortunam utriusque gentis decretum in , said paulus aemilius : and guicciardine tells that when the french and italian armies were ready to joyn battel , the fortune of the day was committed to thirteen champions on either part . cambden reports that when the saxons and danes grew weary of the so great effusion of blood caused by their daily wars , misso in compendium bello , utriusque gentis fata edmundo anglorum & canuto danorum regibus commissa fuerunt , qui singulari certamine de summa imperii in hac insula depugnarunt . edmund and canutus fought in a little island by gloucester , and drew the war into a compendium , and sav'd the lives of their subjects by hazarding their own . william duke of normandy offer'd this to harold before the battail in sussex : and king john of england to lewis of france , by deputed champions . and richard the second of england challenged charles the sixth of france concerning the title of the french crown . and pope martin allowed the duel between charles of anjou and peter of arragon to determine the question concerning the kingdome of sicily . these indeed are great examples , and are then onely just when the wa● is just , and on that side onely on which it is just . haec est necessitas quae bellum justificat ( saith baldus ) cum ad bellum extremo loco confugitur , when the war is necessary and the case is extreme , the necessity makes it just , when the contrary evil is intolerable : and when things are come to this pass , then it is true what bodinus saies , non interest quo numero adversus hostes decernatur , it matters not by how few the war be ended . such a duel is a just war , as all war antiently was called a duel , graecia barbariae lento collisa duello , all greece and barbary fought a duell ; it is duarum partium congressus , the contention of two armies as well as two single persons : and that the words are synonyma we find in varro a , festus b , plautus c , and p. merula d ; but concerning the thing it self , who please to see more instances and precedents , more arguments and verifications of it , may at his leisure find many particulars in frisius e , ayala f , bocerus g , alciat h , bodinus i , beuther k , and albericus gentilis l . i have now described the prohibitions of private executions , together with the cases in which they have been or may be permitted . the next question is upon the latter part of the rule . whether it be lawfull for a christian to require of the magistrate that his offending brother may be punished . if the injur'd person be design'd onely to punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of anger and a desire to be reveng'd , there is no question but it is infinitely unlawfull . render not evil for evil , and divers other prohibitive words of our blessed lord , cannot mean lesse then the forbidding of revenge , though obtain'd and desir'd from the hand of justice ; for although the magistrate is bound to doe it , if requir'd , yet he that requires for vengeance sake is of an unchristian spirit : and this was observed by dion in plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to receive & require amends from the law is more just then that injury against which justice is required ; but it proceeds from the same weak principle ; and therefore it is fit for none but fools and weak persons : — quippe minuti semper & infirmi est animi exiguíque voluptas ultio : continuò sic collige , quod vindictâ nemo magis gaudet quam femina — or rather it becomes not such persons ; for nothing can become them but to leave their folly and to grow wiser ; for it is caecus & irrationalis furor , as lactantius calls it , inhumanum verbum est , saith seneca , it is unreasonable , and inhumane , and brutish : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said the jews of alexandria , we are not delighted in taking revenge against our enemies , because by the laws of god we are taught to have compassion on men . and therefore is this much more to be observed in christianity , where we are all members one of another , united to christ our head ; and therefore we should comport our selves as members of the same body : concerning which cassiodore saies prettily , quod si manus una casu aliquo fortè laedat alteram , illa quae laesa est non repercutit , nec se erigit in vindictam , if one hand strikes the other , it is not stricken again , neither doth the other think to be reveng'd ; as knowing it was too much that one was smitten . . it is lawfull for a christian to require of the magistrate to punish him that is injurious , if he justly fears a future and intolerable evil ; for then it is but a calling to the law for a just defence , without which the magistrate should bear the sword in vain . clemens alexandrinus defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or punishment ( meaning that which is just , and in some cases reasonable to be requir'd ) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a return of evil ( not for the vexing of the injurious , but ) for the relief or commodity of the complainer . but if it be that which aristotle defin'd it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , f●r the satisfaction of him that punishes , that is , that he may have the pleasure of revenge , then it is intolerable . and therefore it must be alwaies provided that this appeal respect the future onely , and not that which is past ; for that is revenge , and this is caution and defence . . in all repetitions of our rights which are permitted to christians before christian judges , it is not lawfull for christians to take any thing for amends beyond the reall losse or diminution of good : for that is a retribution of evil , which at no hand is permitted to a christian. the jews might receive four-fold , christians must be content with simple restitution of their loss and reall dammages . . christians must not go to law but upon very great cause ; and therefore some of the heathens , musonius , maximus tyrius , and others , would not allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any amends at law for reproachfull or disgracefull words . and the christians , who neither were nor ought to be behind them , desir'd not their calumniators to be punished . so justin martyr , we will not those to be punished who doe calumniate us . their own perverseness and ignorance of good things is enough already of calamity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a christian is commanded by christ our new law-giver not to be revenged , no not a little . abstinere à litibus etiam plusquam licet , said cicero , we must abstain from suits of law , even far beyond our convenience : and in the primitive church they took all honest things for commandements , and therefore did not think it lawfull at all to go to law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith justin martyr of them , they doe not go to law with them that rob them . but that it is lawful , the publick necessities are a sufficient argument ; and yet men for want of charity make more necessities then needs : for if charity be preserv'd according to its worthiest measures , there would be no suits of law , but what are not to be avoided ; that is , there would be none for revenge , but some for remedy and relief . and this was that which * musonius said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not ingenuous to be running to law upon every provocation though by reall injury : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said pythagoras , a wise man will neither revile his neighbour , nor sue him that does . for good men ( said metellus numidicus ) will sooner take an injury then return one : and if we read the sermon of maximus tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whether it may be permitted to a good man to return evil to the injurious ? it will soon put us either to shame , or at least to consider whether there be no command in our religion , of suffering injuries , of patience , of longanimity , of forgiveness , of doing good for evil ; and whether there be not rewards great enough to make amends for all our losses , and to reward all our charity ; and whether the things of this world cannot possibly be despised by a christian ; and whether peace and forgivenesse doe not make us more like to god and to the holy jesus . certainly if a christian be reproach'd , rail'd at , spoil'd , beaten , mutilated , or in danger of death , if he bears it patiently and charitably , he may better say it then achilles did in homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i hope for this charity to be rewarded by god himself . if a man have relations , and necessities , and obligations by other collateral duties , he must in some cases , and in many more he may defend his goods by the protection of laws , and his life and limbs ; but in no case may he go to law to vex his neighbour : and because all law-suits are vexatious , he may not go to law , unless to drive away an injury that is intolerable , and that is much greater then that which is brought upon the other . . when a christian does appeal to christian judges for caution , or for repetition of his right , he must doe it without arts of vexation , but with the least trouble he can ; being unwilling his neighbour should suffer any evil for what he hath done . omnia priùs tentanda quam bello experiundum . he must trie all waies before he go to this ; and when he is in this , he must doe it with as little collateral trouble to his adversary at law as he can . to this belongs that of ulpian , non improbat praetor factum ejus qui tanti habuit re carere , ne propter eam saepiùs litigaret . haec enim verecunda cogitatio ejus qui lites exsecratur non est vituperanda . a man must be modest and charitable in his necessary suits at law ; not too ready , not too greedy , not passionate , not revengeful : seeking to repair himself when he must needs , but not delighting in the breaches made upon his neighbour . in order to this , it would prevent many evils , and determine many cases of conscience , or make them easie and few , if evil and rapacious advocates that make a trade , not to minister to justice , but to heap up riches for themselves , were not permitted in common-wealths to plead in behalf of vitious persons and manifest oppressors , and in causes notoriously unjust . galeatius sforza duke of millain being told of a witty lawyer that was of evil imployment , a patron of any thing for money , imploying his wit to very evil purposes , sent for him , and told him that he owed his painter a hundred crowns , and was not willing to pay him ; and therefore asked him if he would defend his cause in case the painter should require his money at law . the advocate promised him largely , and would warrant his cause ; which when the duke heard from his own mouth , he caused him to be hang'd . the action was severe , but strangely exemplary . i have nothing to doe with it , because i am not writing politics , but cases and rules of conscience : but i have mention'd it as a great reproof of all that which makes causes & suits of law to be numerous ; which is a great sign of corruption of manners , if not of laws , in any place ; but amongst christians it is a very great state of evil . and therefore charles the ninth of france made an edict that whosoever began a suit at law should pay into the finances two crowns ; which if his cause were just he should lose , if it were unjust the law would sufficiently punish him besides : but even upon a just cause to go to law , is not the commendation of christian justice , much lesse of charity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then charity is best preserved amongst citizens , not when there are most decisions , of causes , but when the suits are fewest . rule vii . it is not lawfull to punish one for the offence of another ; meerly , and wholly . quod tute intristi , tibi comedendum est , said the comedy , as you knead , so you must eat ; and he that eats sowre grapes , his teeth only shall be set on edge . this is the voice of nature , of god , of rightreason , and all the laws , and all the sentences of all the wise men in the world ; and needs no farther argument to prove it . but there are in it some cases which need explication . . concerning persons conjunct by contract ; . in persons conjunct by nature ; . in them which are conjunct by the society of crime . for in all these one in punished for the fault of another ; but how far this can be just and lawfull , are usefull inquiries in order to the conduct of conscience . . the first inquiry is concerning persons conjunct in contract ; such as are pledges in war , sureties for debt , undertakers for appearance , and the like . concerning pledges in war , it hath been sometimes practised in warlike nations , to put them to death when their parties have broke their promise . the thessalians kill'd , the romans of the volsci ; and this they might doe by the law of nations : that is , without infamy and reproach , or any supposed injustice : they did practise it on either side . but the thing it self is not lawfull by the law of god and nature , unless the pledges be equally guilty of the crime . when regulus was sent to rome to get an exchange of prisoners , and himself upon his promise was engaged to release them , or to return himself ; when he perswaded the romans not to release the african prisoners , the carthaginians had reason to account him guilty as his country . but when the pledges are not , it is against the law of nature to put to death the innocent . for either the pledges are violently sent in caution against their wills , or with them . if against , then the wrong is apparent , and the injustice notorious . if with their will , it is to be considered , it is beyond their power ; for , nemo membrorum suorum dominus videtur , saith the law , l. liber ff . ad legem aquiliam : and therefore it is that in criminal causes , where corporal punishment is inflicted , no man is permitted to be surety for another , but in civil causes he may ; because no surety may lawfully be put to death for the principal , as is noted by the gloss in cap. cum homo . q. . the reason is plain ; he that is surety for another can engage nothing of which he is not the lord , and over which he hath no power ; and therefore he cannot lay his body , his life , or limb , at stake . no man hath power to engage his soul for the soul of another , that is , so as to pay his soul in case of forfeiture to acquit another ; for it is not his , it is anothers ; it is his who hath purchased it and is lord over it , that is christ : and so is our body redeemed by the blood of christ , for ye are bought with a price , therefore glorifie god in your body and in your spirit , which are god's , saith the apostle . now this is so to be understood , not that one man may not feel the calamity which the sin of another can bring upon him ; but that the law cannot inflict corporal punishment upon any relative , so as the criminall shall escape , and the law be satisfied , as if the offending person had suffered . if a father be a traytor , the law may justly put him to death though the wife will die with sorrow . but the law cannot put the wife to death , or the son , and let the husband goe free . one relative may accidentally come into the society of anothers punishment , not only if they be partners of the crime , but though one be innocent ; but one cannot pay it for the other and acquit him . this i say is to be understood in corporal punishments . but in pecuniary punishments the case is otherwise . for a man is lord of his money , and may give it away , and therefore may oblige it ; and he that is surety for anothers debt , gives or lends it to him that is principally obliged ; and therefore it is just to take it , and the surety hath power to doe it . but by the way it is observable , that the surety can only oblige his money , or himself to the payment of his money : but when the creditors had power to torment the insolvent debtors , no man could give himself a surety directly for that torment ; but by making himself a debtor , he did by consequence make himself criminal if he did not pay , and so might with as much justice be tormented as the principal debtor . but the whole business is unreasonable as to this instance , and therefore the inquiry is soon at an end , and the case of conscience wholly different ; for in this particular it is not only unlawfull to punish the surety with corporal punishment , but even the principal that is insolvent is to be let alone . if he fell into poverty by his prodigality , the law may punish that as she please ; or if he intends to defraud the creditor , he may be punished , or constrained to pay : but if he fall into poverty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as justinian's expression is , by unavoidable accident , not by impious courses , it is against justice and charity to put him to trouble . concerning which , though it be not pertinent to this rule , but here only very well occasioned , i shall give this short account , that at once i may be wholy quit of this particular . * in the laws of the xii tables it was permitted to creditors to imprison , to torment , to put their insolvent debtors to death ; and if they were many of them they might cut the body in pieces , and every man goe away with his share . nihil profecto immitius , nihil immanius , saies a. gellius , nisi , ut reipsâ apparet , eo consilio tanta immanitas poenae denuntiata est , ne ad eam unquam perveniretur . it was an intolerable and cruel justice , and only therefore published in so great a terror , that it might never be put in execution : and indeed , as he observes , it was never practised . but addici nunc & vinciri multos videmus , saith he ; that was the next cruelty : the debtors were sold and all their goods ; even kings , subject to the roman empire , were with their crowns and purple , their scepter and royal ensignes , published by the crier , and made slaves to pay their debts . the king of cyprus was so used , as cicero in his oration pro sextio sadly complains . the dividing the body of the debtor was chang'd into the dividing of his goods ; but this also was hatefull and complained of by wise and good men . si funus id habendum sit quò non amici conveniant ad exequias cohonestandas , sed bonorum emptores ut carnifices ad reliquias vitae lacerandas ac distrahendas , said cicero : and manlius most worthily , seeing a roman led to prison like a slave for debt , cried out , tum verò ego nequicquam hâc dextrâ capitolium arcémque servaverim , si civem commilitonémque meum tanquam gallis victoribus captum in servitutem ac vincula duci videam . to what purpose did i save the capitol , if a citizen and my fellow-souldier shall for debt be made a slave as if he were taken prisoner by the gaules ? and therefore he paid the debt and dismiss'd the prisoner . but because this was cruel and inhumane , when paetilius and papirius were consuls , a law was made that all the goods and possessions of the debtors should be obnoxious to the creditors , but not his body ; but yet so that the debtors did work for their creditors , but not in chains : and this lasted till the lex julia decreed ( in augustus his time ) that the insolvent debtors might quit all their goods , but neither suffer chains , nor slavery , nor doe labour for their creditors : but the benefit of this law extended not to prodigal and vain persons , but to those only qui vi majore aliquâ fortunis evertebantur , ( that was their word ) who were undone by any great violence , by shipwrack , or fire , or any accident unavoidable . for as for others , they were delivered to the capital triumvirat and punished ad columnam meniam , that is , whipped extremely ; and this continued until the time of gratian the emperor , who decreed that such debtors who were not eversi per vim majorem , should not receive any benefit by quitting all their goods ; but if they were less then their debt , ad redditionem debitae quantitatis congruâ atque dignissimâ suppliciorum acerbitate cogantur , they should be compelled by torment to pay a due proportion : and in this there might be severity ; but it had in it very much of justice . but for the other part of it , of the intire cession of goods , and that the insolvent miserable debtor should be exposed to starving , this had neither charity in it nor justice ; and therefore after much complaining , and attempts of ease , it was wholly taken away by the emperors , constantine , gratian , and justinian , novel . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is infinitely unjust that he who is fallen into poverty without his fault should be constrained to live a shamefull life , without his daily bread , and the necessary provisions for his back : and then it was ordered that if the debtor did ejurare bonam copiam , that is , swear that he had not goods sufficient to pay the debt , he should be free . this was made into a law long before the time of gratian ; when sylla was dictator , popilius demanded it , and it was decreed . but tyrants usually make good laws , and after they are dead are so hated , that even their good laws are sometimes the less regarded : and so it happened in this particular ; in so much that cicero spake against l. flaccus for desiring to have sylla's laws confirmed . but it soon expired through the power of the rich usurers , as we finde by the complaint of c. manlius in salust ; and even so long as the lex popilia did prevail , yet they had ar●s to elude it : for though they could not bind the debtors in publick prisons , yet they would detain them in their own houses ; and though it was a great and an illegal violence , yet the poore mans case is last of all heard , and commonly the advocates and judges have something else to doe . this is a perfect narrative of this affair ; in all which it is apparent that wise and good men did infinitely condemn the cruel and unjust usage of insolvent debtors who were per vim majorem eversi , not poor by vice , but misfortune and the divine providence . the violence and the injury is against natural justice and humanity , or that natural pity which god hath plac'd in the bowels of mankinde ; as appears by the endeavours of the wiser romans to correct the cruelty of creditors . but the debtors , though by degrees eased , yet were not righted till christianity made the laws , and saw justice and mercy done . s. ambrose complain'd most bitterly of the creditors in his time ; vidi ego pauperem duci dum cogeretur solvere quod non habebat ; trahi ad carcerem quia vinum deesset ad mensam potentis ; deducere in auctionem filios suos ut ad tempus poenam differre possit : inventum fortè aliquem qui in illa necessitate subveniret , &c. i have seen a poor man compell'd to pay what he had not to pay ; and drag'd to prison because his creditor had not wine enough to drink ; and to deferre his punishment a while , forc'd to sell his sons at an outcry . grandis culpa est , ( saith he ) si te sciente fidelis egeat , si scias eum sine sumptu esse , fame laborare , & non adjuves ; si sit in carcere , & poenis & suppliciis propter debitum aliquod justus excrucietur . it is a great fault , if when you know it , you suffer a faithfull man to want meat and provisions ; if a just or good man be in prison , and in chains or torments for debt . now if persons not interested in the debt might not suffer such a thing to be and abide , much less might any christian doe such a thing . if every man that could , was bound to take off the evil ; it is certain it was infinitely unlawfull to inflict or to lay it on : and therefore the remains of this barbarity and inhumanity amongst us does so little argue christianity to be amongst us , that it plainly proves that our religion hath not prevailed so far upon us as to take off our inhumanity . of the same nature is that barbarous custome of arresting dead bodies , and denying them the natural rights of burial till a debt be paid . ascelinus fitz-arthur arrested the body of william duke of normandy , conqueror of england , upon something a like account . but s. ambrose blames such unnatural cruelty , and derides the folly of it ; quoties vidi à foeneratoribus teneri defunctos pro pignore , & negari tumulum dum foenus exposcitur ? quibus ego acquiescens dixi , tenete reum vestrum , & ne possit elabi , domum ducite ; claudite in cubiculo isto carnificibus duriores : quoniam quem vos tenetis , carcer non suscipit , exactor absolvit ; to them who seiz'd on dead bodies for their debt , i call'd out , hold fast your debtor , carry him home lest he run away , o ye that are more cruel then hang-men . but of this sufficient : for whatsoever is against the law of nature , to have nam'd it is to have reprov'd it . onely there is one case in which if dead bodies be arrested for debt , i cannot so much complain of it ; and that is in the customes of france , where they never imprison any alive for a debt , unless he be expresly condemn'd to it by the sentence of the judge , or contracted upon those terms with the creditor : but when the man is dead they lay their claim , because they cannot hurt the man. this i finde in gaspar beatius , who cites these verses for it out of johannes girardus , no ill poet , but a good lawyer . heus principes , duodecim tabulae inopem crudeliter quae debitorem dissecant , aut jura , mores publici , quae carceribus illum miserè et opprimunt & enecant , nimis mihi , nimis displicent ; qui gallum habuit mos bonus idem & verus probabitur nimis mihi cuique & bono , quo creditores debita petant sibi post funera . but i suppose he might speak this in jest , to represent the lenity of frenchmen in not casting their debtors into prison . but if a debtor should , as argiropilus , jesting at his death , make his rich friends the heirs of all his debts , it would spoil the jest . now i return to the other inquiries of the rule . the second inquiry is concerning persons conjunct by nature ; whether ( for example sake ) sons or nephews can be punish'd for the faults and offences of their fathers and grand-fathers . concerning this , i find paulus the lawyer and baldus speaking exact antinomies . for baldus in l. id quod pauperibus , qu. . c. de episcopis & clericis , affirms , haeredem teneri ad poenam ad quam defunctus fuerat condemnatus , the heir of his father inherits his father's punishment : but paulus in l. si poena , ff . de poenis , sayes expresly , haeredem non teneri ad poenam defuncti , the heir is not bound to suffer the punishment of the dead . * but they are both in the right : for the heir is not tied to suffer the corporal punishment to which his father was condemn'd , because his father had no dominion over his son's body or his own ; but over his goods he hath , and therefore can transmit these with their proper burthen : and therefore the heir is liable to pay the fine to which his father was sentenc'd , and to pay his father's debts , and is liable to the same compulsion , with this onely caution , that if the father be under torment or imprisonment for insolvency , the son be no way oblig'd to that ; because whether the insolvency of the father be by his fault or his misfortune , still the son is not oblig'd : for as he is not bound by his father's personal fault to suffer personal punishment , so neither for his misfortune can he be oblig'd beyond the suffering of a descending poverty . if his father was insolvent by his crime , the punishment was to go no further then the fault , and therefore no torment was intail'd : but if he were insolvent by misfortune , neither the father nor the son for that could deserve any further evil ; and if the father transmitted no goods , no advantage to the son , there is no reason he should transmit a burthen : nemo fiat deterior per quem melior factus non est , sayes the law. and therefore s. ambrose complain'd of a sad sight he saw ; vidi ego miserabile spectaculum , liberos pro paterno debito in auctionem deduci , & teneri calamitatis haeredes , qui non essent participes successionis , & hoc tam immane flagitium non erubescere creditorem , i have seen sons sold slaves for their fathers debt , from whom they were never like to receive an inheritance ; and which is yet more strange , the creditors were not asham'd of the impious cruelty . but this is a rul'd case both in divinity and law. nunquam unus pro alio potest poena corporis puniri , said alexander of hales , and thomas aquinas , no man can suffer corporal punishment in the place of another : the same with that in the law , l. crimen ff . de poenis . and therefore of all things in the world , conjunction of nature , which should be a means of endearment , and the most profitable communications , ought not to be an instrument of the communication of evil . unius factum alteri qui nihil fecit non nocet , l. de pupillo , . § si plurium . ff . nov. op . nunt . and again , peccata suos teneant autores , nec ulterius progrediatur metus , quam reperiutur delictum , l. sancimus , . c. de poenis . but it is expresly instanc'd in this matter of succession , unusquisque ex suo admisso poenae subjiciatur , nec alieni criminis successor teneatur , the son may succeed in his father's burthens and misfortunes , but not in his crimes or corporal punishments . l. crimen , ff . eod . and this is the measure of the third inquiry . for they who are conjunct in crime , are equally obnoxious to punishment ; and therefore if one be punish'd for the fault of another , it is just to him that is punish'd , and mercy to them that are spar'd . for when all are criminal , all are liable to punishment , and sometimes all doe suffer . so did the campanian legion that rebell'd at rhegium , and possess'd the town for ten years ; they suffer'd every man , four thousand heads paid for it . so did the ninth legion under julius , and the tenth legion under augustus , every man was punish'd . for the rule of the law is , quod à pluribus pro indiviso commissum est , singulos in solidum obligat , l. semper , § . ff . quod vi aut cl . & l. item mela , § . ff . ad legem aquiliam . when every man consents to the whole crime , every man is wholly criminal . if ten thieves carry away a load of iron , every man is tied to the punishment of the whole . * but sometimes onely the principals are punish'd . thus at capua seventy princes of the senate were put to death for rebelling against the romans , and three hundred of the nobility were imprison'd , and two hundred twenty five of the sorani . and this way is often taken by princes , and wise generals , and republicks , ut unde culpa orta esset ibi poena confisteret . and c. decimus was heard with great applause , when in the case of the rhodians he affirm'd , that the fault was not in the people , but in their principals and incendiaries ; meaning , it was not so in the people as in their leaders . and in tumults it often happens as it did at ephesus , when s. paul had almost been torn in pieces with the people : the greater part knew not why they were come together , but all were in the tumult ; and in such cases it is justice that one be punish'd for many , a few for all : and therefore s. ambrose did highly reprove theodosius the emperour for killing of the thessalonians for a tumultuary rescuing a criminal from the hand of the magistrate , and killing the governour and some great officers in the sedition . * sometimes the criminals were decimated by lot , as appears in a polybius , b tacitus , c plutarch , d appian , e dio , f julius capitolinus , who also mentions a centesimation . and the reason of this equity cicero well discourses in his oration pro cluentio , ut metus , viz. ad omnes , poena ad paucos perveniret , that some may be punish'd , and all may be made to fear : for the souldiers being made to fear the bigger fear of their generals , would never fear the less fear of the enemy , who does not strike so surely as the executioner ; and therefore they might afterwards become good men and good citizens . but because in publick offences the cases may be different , they are by this measure reduc'd to reason . if the tumult or war be by the command of magistrates , the people are to be affrighted , or admonish'd , but the commanders onely are to be punish'd . ne alieni admissi poenam luant quos nulla contingit culpa , l. ult . ff . de bon . damnat . for the people are soon commanded by him that stands next above them . and therefore since to obey is like a duty , it is not easily to be reckon'd to a real crime , and the greatest punishment . but if the fault be done by the people without authority or excuse , but just as fire burns a house by chance , or water breaks a dam by its meer weight , then it is to be considered whether the criminals be many or few : if few , they may all be punished without breach of equity , upon the account of the rule of the law , quae poena delictis imposita est , si plures deliquerint , à singulis in solidum debetur , l. item mela , ff . ad leg . aquil. but if many were in the crime , then the rule of equity and the gentleness of the law is to take place , ut poenae interpretatione potius molliantur , quam exasperentur , leg . poen . ff . de poenis , a few should be punish'd for all the rest , ut supersint quos peccasse poeniteat . for it is of great avail for the publick interest , that as some be cut off , so some should remain alive , that they may repent . and in this sense is that of lucan , — quicquid multis peccatur inultum est . besides that it is evil to the commonwealth to lose so many subjects , it is also sometimes dangerous ; — sed illos defendit numerus junctaeque umbone phalanges . the determination of these two particulars i learn from cicero in his oration pro flacco , vobis autem est confitendum , si consiliis principum vestrae civitates reguntur , non multitudinis temeritate , optimatum consilio bellum ab istis civitatibus cum populo romano esse susceptum . if the nobles govern your cities , then the nobles made the war , and the people are innocent . sin ille tum motus est temeritate imperitorum excitatus , patimini me delicta vulgi à publica causa separare , but if the rabble did the fault , the city is not to be punish'd ; it is not a publick offence . multitudo peccavit , sed non universitas . for a rabble does not make a city , a people , or a republick : for to make this , it must be coetus qui jure aliquo continetur , l. metum . § animadvertendum . ff . quod met . caus . a multitude under government , and a legal head . but if both the magistrates and the people be in the offence , culpa est penes paucos concitores vulgi , said c. decimus ; it is better that the ring-leaders and the boutefeus should lye at stake , and feel the severity , while the other are instructed and preserved by the gentleness of laws and princes . there are some other questions and cases of conscience concerning penal laws ; but they can with more propriety be handled under other titles , and therefore i shall refer them to their several places . but for the likeness of the matter i have here subjoyned some rules concerning the measures and obligations of conscience in the matter and laws of tribute . of laws of tribute . rule viii . the laws of tribute are moral laws , and not penal , except it be by accident ; and therefore doe oblige the conscience to an active obedience . him to whom we pay tribute , we owe obedience to . it is s. pauls argument to prove that we ought to obey the powers that are set over us , because to them we pay tribute ; which tribute is not introduc'd by tyranny , but is part of that oeconomy by which god governs the world , by his deputies and lieutenants , the kings and princes of the earth . nec quies gentium sine armis , nec arma sine stipendiis , nec stipendia sine tributis haberi possunt , said tacitus . no peace without laws ; no laws without a coercitive power ; no power without guards and souldiers ; * no guards without pay : and that the souldiery may be paid , and the laws reverenc'd , and the power fear'd , and every mans right be secur'd , it is necessary that there be tribute . ut sit ornamentum pacis , subsidium belli & nervus reip . tributum est pecunia populo imperata quae tributim à singulis proportione censûs exigebatur , said varro . but besides this , the very paying tribute is the sign and publication of our subjection . it is a giving him that which is his own : for he that coyns the money , hath the power of the law , and this from the custome of the world for many ages . the persians first imprinted the figure of their prince upon their money , after them the greeks : hence were those names of coin , the darics , and philippics ; for the money having the impress and figure of the prince , the name & the value from the prince , is a seisure and solemn investiture in the government of that people : and our blessed lord was pleased from hence to argue that therefore they ought to pay tribute to caesar ; because what way soever he came first to it , christ does not there dispute , but he was over them , and he protected them in peace , righted their causes , reliev'd their oppressions , stamped their money , gave value to that , and protection to them , and therefore they were bound to pay their tribute . it was res caesaris , as he was pleas'd to call it , the things of caesar ; it was due to him for the publick ministery of justice : and this is also urged by s. paul , for they are gods ministers , watching for this very thing , that is , for your good ; and therefore are to be maintained according to the dignity of that ministration . now as we owe tribute to whom we owe obedience ; so we owe obedience to whom we owe tribute : that is , if he have authority to exact tribute , we are bound in conscience to pay it . it is a law as much obliging the conscience as any other . numus or nummus from numa , say the roman criticks ; because king numa first stamp'd money amongst them . but i suppose it is from a greek fountain , numus and numisma from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that saies aristotle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the law : for he that stamps money , gives the law ; and amongst others , and for the defence of all laws , this law of paying money to him by way of tribute is obligatory . and the case does not differ by what name soever it be impos'd ; vectigal , tributum , census , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were the words amongst the greeks and latines , and did signifie portions of money paid from lands , from merchandise , for heads , excisum quid , something that is cut off from the whole , for the preservation of the rest ; that 's excise money : but whatever the words be , s. paul reckons them all to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , due debt ; and thefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our blessed lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith s. paul , restore , or pay it ; it is a debt due by the ordinance of god. it is all but tribute ; even the census or pole-money is tribute : so it is called by ulpian , l. ff . de censibus , tributum capitis , the tribute of the head . the same use of the word i have observed out of ammianus and tertullian . this i the rather note , that i might represent the obligation to be all one by the law of god , though the imposition be odious and of ill name amongst the people , according to that saying of tertullian , si agri tributo onusti viliores , hominum capita stipendio censa ignobiliora , fields under contribution are cheaper , and men under a tax are more ignoble . angaria is another sort of tribute ; an imposition of work and upon the labours of the subject . it is indeed the worst and the most vexatious ; but it is species tributi , a kind of tribute , and due by the laws of religion , where it is due by the laws of the nation : and therefore those persons are very regardless of their eternal interest , who think it lawful prize whatever they can take from the custome-house ; whereas the paying of tribute is an instance of that obedience which is due to them that are set over us , not onely for wrath , but also for conscience sake , and s. paul never uses the word conscience , but when it is the concern of a soul. it is s. ambrose his observation , who also uses this argument , magnum quidem est & spiritale documentum , quo christiani viri sublimioribus potestatibus docentur esse subjecti , ne quis constitutionem terreni regis putet esse solvendam . si enim censum dei filius solvit , quis tu tantus es qui non putes esse solvendum ? it is a great and a spiritual doctrine that christians be subject to the higher powers . for if christ paid tribute , what art thou , how great , how mighty , that thou thinkest thou art not oblig'd ? rule ix . the laws of tribute have the same conditions , causes , powers , and measures with other laws of government . this rule requires that * the authority be supreme , that the cause be just , that the end be publick , that the good be general , that the people receive advantage . which is to eb understood of tribute which is not penal , nor compensatory . for sometimes tributes are impos'd upon a conquer'd people a as fetters upon a fugitive , to load him that he run away no more ; or to make amends for the charges of a war. if they were in fault , they must bear the punishment ; if they did the evil , they must suffer the evil ; that at the charge of the conquer'd themselves also shall enjoy peace . so petilius said to the gaules , b nos , quanquam toties lacessiti , jure victoriae id solùm vobis addidimus quo pacem tueremur , you have provok'd us , and we have conquer'd you ; and yet have onely impos'd the punishment of so much tribute on you , that at your charge we will keep the peace , so concerning the greeks c cicero affirms that they ought to pay some part of their fruits that at their own expences they be restrain'd from undoing themselves by civil wars . but then this is at the mercy and good will of the conquerour ; for the tribute he imposes upon them as punishment , he is so the lord of it , that however he dispose of it , it must be truly paid . and the same is the case of a tribute impos'd by way of fine upon a city or society : the supreme power is not bound to dispense that in publick uses ; and if he does not , yet the subject is not at liberty in his conscience whether he will pay it or no. for in this case it is not a law of manners but of empire ; and is a private perquisite of the prince , as the prince himself can be a private person : which because it cannot be in any full sense or acceptation of a law , but in nature onely , so neither can the tribute be of so private emolument , but it will at least indirectly doe advantage to the publick . in other tributes , such which are legall , publick , and universall , the tribute must be proportion'd to the necessity and cause of it ; it must be imployed in that end to which it was impos'd and paid , ( for that is a part of commutative justice ) it must be equally laid ; that is , as far as it can be prudently done , supposing the unavoidable errors in publick affairs in which so many particulars are to be considered ( for this is a part of distributive justice : ) and where there is a defailance in these , i mean a constant and notorious , there the conscience is disoblig'd ( as far as the excess and injustice reaches ) just as it is from the obedience to other laws that are unjust ; of which i have given account , * in the third rule of the first chapter of this book . but this i say is true in such tributes as are of publick and common use . for those which are for the expences and personall use of the prince , if he spends them well or ill , the subject is not concerned ; but onely that he pay it according to the law and custome . in these the supreme power is a supreme lord , in the other he is but a supreme steward and dispenser . as the laws of tribute have their originall and their obligation , so they have their dissolution as other laws have , with this onely difference , that the laws of tribute , when the reason ceases , if they be continued by custome , are still obliging to the subject , d it being reason enough that the supreme power hath an advantage by it , which cannot be so personall but that it will , like the brightness of the sun , reflect light and heat upon the subject . lastly , in the levying and imposing tribute , by the voice of most men , those things usually are excepted which are spent in our personall necessities . whatsoever is for negotiation may pay , but not what is to be eaten and drank . this tribute nevertheless is paid in spain , for it is that which they call , alcavala ; and in portugal , where it is called sisa . i suppose it is the same with the excise in england and the low countries ; and yet is much spoken against for these reasons , . because it is too greàt an indication or likeness to slavery , and an uningenuous subjection to pay tribute for our meat and drink and the necessaries of life ; it is every day a compounding for our life , as if we were condemn'd persons , and were to live at a price , or die with hunger , unless by our money we buy our reprieve . . the other reason of the complaint made against this , is because by this means the poor and he that hath the greatest charge of children , and he that is the most hospitable to strangers and to the poor , shall pay the most , who yet of all men ought most to be eased . and upon these or the like reasons the civil law impos'd gabels onely upon merchandises for trade and gain and pleasure . and of this opinion are generally all the canonists and most of the civilians , and very many divines : but when scholars come to dispute the interest of princes and the measures of their gain or necessities , they speak some things prettily , but to no great purpose . in these and all other cases of this nature , kings and princes will doe what they please ; and it is fit they should , let us talk what we will , alwaies provided , that they remember they are to answer to god for their whole government , and how they should be enabled to make this answer with joy , they are to consult with the laws of god , and of the land , and with their subjects learned in them both : and that , above all men , princes consider not alwaies what they may doe , but what is good ; and very often , what is best . * this onely . tribute upon meat and drink is not of it self unjust ; but it is commonly made so : for whether the tribute be paid onely by the merchant , as in castile and england , or by the merchant and him that spends them for his need , and not for his gain , as in portugal ; yet still the poor man is the most burden'd in such cases : for the merchant will sell the dearer , and then the evil falls upon the poor housekeeper , contrary to the intention of all good princes ; which if they will take care to prevent , i know nothing to hinder them , but that by the same rules which they observe in making other laws they may take their liberty in this . rule x. tribute , and customes which are due , are to be paid whether they be demanded or no. this is but the result of the former discourses . for if a tribute be just , it is due debt , and to be paid as any other : and humane laws doe not onely make the paying tribute to be necessary in the vertue of obedience , for then unless the law expressed that it ought to be paid , though it be not particularly demanded , the subject not demanded were free ; but the laws place this obedience in the form and matter of its proper kind of vertue , it is justice to pay it , and that must not be omitted at all ; for our duty is not to depend upon the diligence of other men ; and if the ministers of the prince be negligent , yet we must not be unjust . this is true in subjects and natives ; but strangers are free , unless they be requir'd to pay : alwaies supposing , that they go in publick waies and with open address . for it is presumed that they are ignorant inculpably in the laws of the countrey , and they are less oblig'd ; but therefore these defects are to be supplied by the care of them that are interested . but if they know it already , they are oblig'd as the natives according to the laws , and must not pretend ignorance , in fraud and cosenage . but this also is to be understood of customes and tributes which are just . in which number those which are of an immemorial time and long use ever are to be presumed . those which are newly impos'd , may better be considered whether they be or no , because they want that approbation which is given to the old . but whatsoever are unjust , doe not oblige to payment ; and the merchant may use all just waies of escape , and concealment . he may not lie , nor forswear , nor deny them to be there when they are there , and he is ask'd ; but he may hide them , or go into secret waies : and if he be discover'd , he must suffer as they please , but his conscience is free . he that paies not tribute upon pretence that it is unjust , that is , it is impos'd by an incompetent authority , or in an undue manner , or unjust measure , must be sure that it is unjust , and not onely think so . for if he be deceiv'd , he does not erre with a good conscience , unless he use all the diligence and ingenuous inquiries that he can . his ignorance must not , and cannot innocently prejudice the princes rights . if therefore he inquire well and wisely , unless the injustice be very clear and certain , he will at most but doubt concerning it ; and if he does , the surer way is to pay it : but if he does not doubt , but is fully persuaded of the injustice , if he thinks true , he is innocent ; but if he thinks amiss , he is not onely guilty of a culpable ignorance , but of a criminall injustice . if the subject does doubt , the presumption is for the advantage of the prince , because he is the better person , and publick , and he is rather to be secur'd then the private and the inferiour . and therefore i wonder at those lawyers and divines that say otherwise , upon pretence that in dubiis melior est conditio possidentis , the possessor is to be preferr'd in doubtfull cases . for supposing this , yet the prince is in the possession of law , and the subject in possession of fact : the prince is in possession of an actual right and law of demanding it , and therefore his condition is to be preferr'd . for in the practice of paying tribute , it is not sufficient cause of omitting to pay it , that the subject doubts whether it be , or is not sure that it is just . for unless he be sure it is unjust it is sure that he is bound to pay . and therefore in this case , let no merchant trust his own judgment , but the sentence of a wise spiritual guide , or of councel learned in the laws . one thing onely i advertise in order to practice : let no man think that because some subjects farm the customs , and that the portion which is conceal'd does not lessen the incomes of the prince , therefore it may be lawfull to hide from them all which they can hide . for the farmer hath what he gets in the right of the prince , and in his own right he hath nothing from the subject , but from his supreme ; who therefore is bound to defend that right , and to complain of that wrong : and the husbandmen in the gospel who denied to pay to the stewards of the king the fruits of the vineyard which in their kings right were demanded of them , were thrown into outer darkness . but then , as s. john baptist gave counsel , the tribute-men and farmers must exact no more then is appointed them ; nor yet in cruell and vexatious manners , nor with the exactest and utmost measures , but with such moderation as may be far from rapine . tributorum & fisci nunquam mala causa nisi sub bono principe , was an old saying , whatsoever was demanded by the tribute-gatherers , it was all justice , whether it were right or wrong , unless the prince were gentle and good . but the vulture-like greediness and unconscionable , unchristian and avaritious proceedings which are too frequent amongst such men , have made the name of exactors and * publicans so infinitely , so intolerably hatefull . curandum in primis , ne magna injuria fiat . fortibus & miseris tollas licet omne quod usquam est auri atque argenti , scutum gladiúmque relinques et jacula & galeam , spoliatis arma supersunt . it is not good to provoke the valiant by making them poor and miserable ; for they that have not a cloak may have a sword : and by how much you make them the less considerable in peace , they are the more dangerous in war. and therefore covetous princes are to themselves the greatest enemies , excepting onely their more covetous exactors . chap. iii. of kings , princes , and all supreme civil powers ; and their laws in special . rule i. the supreme power in every republick is universal , absolute , and unlimited . that in every common-wealth there is a supreme power is without all question : there is no government without superiority ; and where there is a superior , there is a supreme ; for he is so that hath none above him . it matters not whether this supreme power be subjected in one or many , whether it be parted or united : the consideration of these is material as to the goodness or badness of a government , but nothing to the power and absoluteness of it , nothing to the present rule . and therefore it is but a weak and useless distinction when we speak of kings and princes , ( by them meaning the supreme power ) to say that some are absolute , some are limited in their power . for it is true that some princes are so ; but then they are not the supreme power . it is a contradiction to say that the supreme power is limited , or restrain'd ; for that which restrains it is superior to it , and therefore the other is not supreme . and therefore albericus gentilis said well , that he doubted concerning the kings of france and spaine , whether they were supreme princes , because in the affairs of religion they are subject to the pope . he that hath the supreme power is onely under god ; and to inquire concerning a king , whether he be tied to laws or conditions , is not properly an inquiry after his power , but after the exercise and dispensation of it . for though he may not alwaies use it , yet the supreme power alwaies is absolute and unlimited , and can doe what he please . the difference of a tyrant and a king or a gentle prince being onely this , that a tyrant uses his absolute power unreasonably and unjustly and ordinarily ; but a king uses it not but in cases extraordinary , for just and good ends : and if the prince does not , some else must , who in that case is the supreme . sometimes the consuls , sometimes the dictators , sometimes the senate did doe extraordinary acts of power ; but still they who did it had the supreme power : and that is necessary , and inseparable from government , that , i mean , which is supreme : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greeks call it ; majestatem , the latins : and be it in whom , or in how many it happens , that power can doe every thing of government , and disposes of all things in order to it , and is accountable to no man. for suppose a king that hath power of the militia , and his senate of making laws , and his people by their committees of raising money ; this power of making war , and laws , and levies is the supreme power , and is that which can doe all things : and although one be accountable for moneys , & the other subject to laws , and two of them under the power of the sword , yet this is but the majesty or supremacy parted , and whether well or ill , i dispute not , yet when it is parted and when it is united , it is supreme , and it is all . that government which aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems ( saies he ) to be a kingdome but yet subject to laws , but is not the mistress of all ; and this is true in many european governments : but there is another government where the governour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lord of all , and but one person ; that 's the perfect monarchy : which although it be incomparably the best , and like to that by which god governs the world , the first in the whole kind of government , and therefore the measure of the rest , yet that is no greater power then is in every kind of government ; for be it where it will , somewhere or other in all government there must be a supreme power , and that power is absolute and unlimited . now this being thus stated , the rule is clear , and the jews exprest it by an odde device of theirs : for when their king died they tied his thumb so in the palm of his hand , that the wrinkles of the fist should , in a manner that might be fancied , represent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies almighty ; to denote that he was god's vicegerent , and under him had the whole power of government . he had had in his hand a power like to the power of god , but the other hand was open and had let it go . now that this is true is apparent by all the same reasons by which the necessity of government is proved . it is necessary that it should be so ; for there are some states of things for which nothing can provide but this absoluta potestas , supreme and unlimited power ; as at rome when the gauls had almost possessed themselves of all , and in many cases of their appointing dictators , and in sudden invasions , and in the inundation of tumults , and in all cases where laws are disabled to speak or act . ne res publica aliquid detrimenti patiatur , that the publick should by all means be preserved , in the greatest necessity they can have , and that is the great end of power ; and either the common-wealth is like a helpless orphan exposed to chance and violence , and left without guards , or else she hath so much power as to use all means for her safety . if she have not a right to doe all that she naturally can , and is naturally necessary , she is deficient in the great end of government ; and therefore it must be certain she hath absolute power : now whereever this is subjected , there it is habitually , there it is alwaies . i do not say it is alwaies there where it is sometimes actually administred ; but there it is habitually from whence it is concredited actually , and put into delegation and ministery : and this is the power that can doe all things of government ; and because it is supreme , and it is so alwaies , it cannot be at any time less in judgment , because it is greater in power ; that is , it is accountable to no man whatsoever it does . qui rex est , regem , maxime , non habeat . this supreme power is commonly expressed by potestas regia , or kingly power , or power imperial ; though when the emperour was lord of the world , to be a king in most places went much less : but because most kings have been and are supreme in their own dominions , ( and they alwaies are so , and are so acknowledged , to whom their subjects are bound by the oaths of allegeance , and supremacy ) by this word we commonly mean the supremacy or the majesty . so suetonius speaking of caligula , saies he was very near speciem principatus in regnum convertere , to change the government into a kingdome , that is , to make it absolute and supreme : and this distinction piso us'd concerning germanicus , principis romanorum , non parthorum regis esse filium , meaning that the parthian kings were absolute , but the roman princes ruled with the senate : and caesar tells that vercingetorix was put to death because he being but the prince of the gaules affected the kingdome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so dion described the power of a king , for that which they understood to be the supreme power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the people in aeschylus spake to their king , thou art our city , our commonwealth , above all judicatories , thy throne is sacred and immur'd as an altar , and by thy suffrage , by thy own will thou governest all things . this is the jus regium , this the supreme power can doe , it can be no less then this in its own nature and appointment . so the power is described by theophilus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath given to the king all power over the people . so it is described by livy , reges non liberi solum impedimentis omnibus , sed domini rerum temporúmque , trahunt consiliis cuncta , non sequuntur , kings are not only free from all lets and incumbrances , but are lords of times and things , they by their counsels draw all things after them , but follow not . the greeks call this supremacy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a power to rule without danger of being call'd to account by men ; s. ambrose calls it , non ullis ad poenam vocari legibus , tutos imperii potestate , a power that is safe in its own circles , and can by no laws be call'd to punishment : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 's galens word , it is the chief or prime principality . — toto liber in orbe solus caesar erit — the king alone is free ; all others are under compulsories and judges . but s. peters phrase is better then all of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the king is the most eminent , the defender of all , and above all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith suidas . the king or the supreme hath the power of defence , the power of the sword , and that commands all the rest : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies to be more then conqueror . so the grammarians . but in order to conscience , kings and princes , i mean all supreme powers , must distinguish potestatem imperii ab officio imperantis ; that is to be considered by subjects , and this by princes . supreme princes alwaies have an absolute power , but they may not alwaies use it . he that hath a sword by him is not alwaies tied to use it , and he must cut his meat with a knife . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies aristotle ; it is a kingdome when it is by rule and measure , but if it be unlimited it is a tyranny : that is , when affaires are capable of a law and order , the supreme power must so conduct them , he must goe in that path where they stand ; but if they grow wild and irregular , he must goe out of his way to fetch them in again . but then it is also to be considered that the absolute power of the prince is but an absolute power of government , not of possession ; it is a power of doing right , but not a power of doing wrong : and at the worst is but a power of doing private violences for the security of the publick . this power is excellently express'd in the tables of the royal law written to vespasian ; uti quaecunque ex usu reipublicae majestate divinarum , humanarum , publicarum , privatarúmque rerum esse censebit , ei agere , facere , jus potestásque sit , uti augusto fuit . augustus caesar was the most absolute prince that ever rul'd the roman people ; to him was granted , saith alciat , to be free from laws , and all the necessity of laws , to be obnoxious to no law written , and to have all the power of kings : and yet all that power was but to doe every thing which he should esteem to be usefull to the publick , and according to the majesty of religion and all humane rights publick and private . and therefore he is princeps regni , but not dominus , a prince , not a lord ; and the distinction is very material . for to be lord , signifies more then the supreme power of government . qui primi fuerunt romae principes , etsi poterant videri reverâ domini , vitabant tamen valdè domini nomen , veluti contumeliam ac maledictum : non vitaturi si esset nomen solius honoris , aut moderatae potestatis , saith suetonius . the first princes of rome esteemed it a disgrace to be called lords , because it was not a name of meer honour , or of a moderate power ; for if it had , they would not have declined it : but it means an absolute power to dispose of all lives and all possessions ; which is beyond the power of the king or prince . he that is a king rules over a free people , but a lord rules over slaves . tacitus , according to the popular humor of the romans , supposed the power of a king to be too great a violation of liberty ; but domination or lording it was intolerable . principatus & libertas res sunt dissociabiles ; magis tamen sunt dissociabiles libertas & dominatio ; for to be the absolute lord cannot consist either with freedome or propriety : and therefore ovid prefers augustus before romulus in this very instance , for speaking to romulus of augustus , he saies , tu domini nomen , principis ille tenet . augustus is a prince , a gentle governour ; romulus was a lord , that is , something that no man loves , but every man serves and fears . this power is well expressed by s. peters word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a power not ministring to good , nor conducted by moderation . maximum hoc regni bonum rati , quod facta domini cogitur populus sui tam ferre quam laudare — when the people must suffer the will of their imperious lord and must commend it , that is , be a slave in their persons and their labours , their possessions and their understandings : that is more then a prince or a gentle lord will doe ; for then the word is good , when the man is gentle , and the power is moderate . but that which i intend to say is this , that the supreme power of government is at no hand a supreme power , or an arbitrary disposer of life and fortunes ; but according to law , or according to extreme necessity which is the greatest law of all . in the sense of honour and of moderate power the king is a lord , but not in this sense of law . qui pleno jure dominus est , alienandi , dissipandi , disperdendi jus habet , saith the law , l. . c. de relig . l. sed etsi , lege . § . consuluit , ff . de haered . petit . by a lord is meant he that hath power to dispose of the goods of the vassals : and this a king or prince hath not . this is not the supreme power of government . a king is not the lord of his kingdome , of the territories of his subjects , quia dominium in solidum non possit esse duorum , saith cujacius , there cannot be two absolute lords of the same land ; the right owner is the lord , not the right king. aliter reipublicae sunt agri , aliter privatorum . num quid dubium est , quin servus cum peculio domini sit ? dat tamen domino suo munus . non enim ideo nihil habet servus , quia nihil est habiturus , si dominus illum habere noluerit , said one ; the servant is within his lords peculiar , but yet he can make a present to his lord. if his lord please , the servant shall have nothing ; but yet it follows not , that therefore he is possess'd of nothing . now if this be true in slaves , much more infinitely more is it in free subjects ; for otherwise are my lands my own , otherwise they are the princes . jure civili omnia regis sunt , ( saith seneca ; ) & tamen illa quorum ad regem pertinet universa possessio , in singulos dominos descripta sunt , by the law all things are the king 's ; but even those things are divided into peculiars , and have private lords . it is all the princes lands , and he receives the tribute , and he receives the service and the duty of them all ; but the lords receive the rents . the athenians and the thebans fight concerning the bounds of their territory ; & at the same time polyaenus & thysias are at law about dividing their shepherds walks in the same place . sub optimo rege , omnia rex imperio possidet , singuli dominio , the king governs all , but the subjects possess all their own : for so livy might buy his own books of dorus ; they were dorus his books , and livy's too : and when a lord receives his rent , the tenant may call the lands his own . some things are mine by possession , some by use ; some by title , some by incumbency ; one is the author , and another is the buyer ; one is an artificer , and another the merchant of the same thing ; and the king hath the power , but his subjects have the propriety . caesar omnia habet ; fiscus ejus privata tantum ac sua : & universa in imperio ejus sunt , in patrimonio propria . that 's the sum of this inquiry . the king hath all , and yet he hath something of his own in his peculiar , and so have the subjects . the effect of this consideration is this ; that the supreme power must defend every mans right , but must usurp no mans . he may use every mans peculiar for the publick necessity , and in just and necessary government , but no otherwise ; and what is out of any peculiar expended for the publick defence , must out of the general right be repaied for the private amends . verum etsi nostra tempore necessitatis patriae conferre debeamus , tamen jure naturae congruit ut communis salus , communis utilitas , commune periculum , non unius duntaxat aut alterius , sed communibus impensis , jacturis , periculísque comparetur , said cicero . a king is to govern all things ; but to possess nothing but what is his own . only concerning the necessity , if the question be , who shall be judge ; it is certain that it ought to be so notorious that every man might judge ; but he who is to provide against it , is certainly the only competent person , and hath the authority . for he that is to stand against the sudden need , ought to espy it . but if ever there be a dispute who shall judge of the necessity , it is certain , the necessity is not extreme ; and if it be not , yet it ought to be provided against when it is intolerable . ahab had no right to take naboths vineyard ; but if the syrian army had invaded israel , ahab might have put a garrison in it , or destroyed the vines , to have sav'd or serv'd his army . and to this sense lyra expounds the jus regium , the right of the king , describ'd by samuel to the people of israel : for ( saith he ) there is a double right ; the one in the dayes of necessity , and then all things are in his power so far as can truly serve that publick necessity : but when that necessity is over , that right is useless , and is intolerable . and by this means the different opinions of the jewish doctors may be reconcil'd . rabbi jose sayes , that whatsoever is here set down , it was lawfull for the king to doe . r. juda sayes , that this description was onely to affright the people from persisting in their desire of a king. both might say true ; for that it was not lawfull in ordinary government to take the peculiar of the subject , appears clearly in the case of naboth . but that in extraordinary it is just , needs no other argument but because it is necessary : and it appears also in the case of david and nabal , upon whom david would have done violence , because he sent him not provisions for his army out of his own peculiar . but it is considerable , that this royal power describ'd by samuel is no more then what is necessary to be habitually inherent in all supreme powers ; this is potestas imperantis ; he may licitè facere in tempore necessitatis , legitimè semper , in time of need he may use it lawfully , but alwayes legitimately , that is , if he does , he onely abuses his power , but it is his own power which he abuses : for when moses describ'd the usage and manner of a king , he did it by the measures of peace and piety , and the laws of natural justice and equity , with the superfetation of some positive constitutions which god commanded for that king , as part of the judicial law. but when samuel describ'd the manner of their king , he describ'd the whole power in ordinary and extraordinary ; the power , i say , but not the office ▪ moses describ'd the office , but not the power . i adde to this another consideration ; that whether all that the hebrew king did or might doe was warranted by god or no , it matters not to us . for if it be no more then the necessary requisites of supreme power to be us'd in time onely of necessity , we need not fear that this precedent can injure the rights of any people : but if there were in it something more then was good , it was certainly a peculiar of that people , who desir'd a king to rule over them as the neighbour nations had ; right or wrong they stood not upon that ; and therefore samuel describ'd to them what that was which they requir'd . it was no warranty to the king to doe so , but to the people to suffer it : but if it was ill , it was their own desire ; for so the neighbour kings did govern , using too much of their power , and too little of their duty and office . and therefore god was angry with his people , not that they desir'd a king ; for god gave them three things in charge , say the rabbins , which they should doe when they came into the land of promise , that they should blot out the name of amalek , that they should chuse a king , that they should build a temple . therefore the chusing of a king was not it that offended god , but that they should desire that a king should reign over them in the manner as the gentiles had : for they thought ( saith josephus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all would be well if they had the same form of government as the nations had . now their neighbour nations were govern'd the most tyrannically , and the people serv'd the most sl●vishly in the whole world. — dociles servire sabaeos , the sabeans ( sayes claudian ) were apt to serve : dociles ●erilem ferre manum syros & parthos , & omnes qui aut ad orientem aut ad meridiem sunt barbaros , said julian , all the syrians and parthians , and all the nations of the east and south , were us'd to slavery ; cont●ntos sub regibus vivere dominos imitantibus , their kings were absolute lords of possessions as well as of tribute and government ; and the people were ple●s'd to have it so : and the israelites would follow their example . ecce in hoc errarnat ( sayes a jewish doctor ) quod israelitarum conditio non est . 〈…〉 rex aliquis pro sua voluntate , ut imperatores gentilium , qui sanctum populis suis leges , quascunque animis concipiunt . their errour was in 〈…〉 a king as the gentiles had ; for their condition would not 〈◊〉 it that their king should make laws according to his own will and humour , as did their neighbour kings , who were proud and barbarous , and counted easiness of access a lessening of majestie , and would be bound by no measures but their own will : and therefore said god to samuel , they have not rejected thee , but me ; that is , they would have a king , not such as i have commanded in my law , but such as they see among their neighbours , who make laws themselves without me . and therefore although god commanded samuel to hearken to them , and make them a king ; yet by terrours , like those on mount sinai , he first made them confess their fault , and therefore to submit to a king of god's chusing , who should reign by god's law . so that it is to no purpose that this place hath been so tortur'd by interpreters , and pull'd in pieces by disputation ; while they contend on one side , that this was a description of the king's power , on the other , that it was a prediction of matter of fact : for it was neither one nor the other alone , but a description of the manner of the heathen kings ; and a representment of what it was which they ask'd , and what was like to be the effect of that power which they desir'd god would set over them : but the question of the extent and liberties of the supreme power is no way concerned in it . for it matters not what the eastern and southern kings did ; for they did that in ordinary , which is not to be done but in cases extraordinary ; they did that for pleasure , which was not to be done but for necessity . but as to the thing it self ; nothing can be more certain , but that . in all republicks , somewhere or other , there is a supreme power . . that this power can doe all things of government ; so that nothing is so great , but if it be necessary , it is just , and can be done : for if there were any time , and any case in which evil may happen , and no provisions may be made for it , in that case , and at that time it is an anarchy , there is no government at all . . that this supreme power , being a power of government , must also be a conservator and great minister of justice ; and therefore must suppose every man's right to be distinct , and separate , and firm : and by consequence , that he hath nothing to doe with mens propriety , but to defend them in peace , and use them in war so as is necessary , that is , so as is unavoidable ; according to that saying of maimonides , potestatem habet rex ordinandi mundum juxta id quod praesens hora postulat . there are some sudden accidents against which there are no regular provisions in laws ; but to provide for them at the instant by extraregular means , is within the power of the supreme . but in all this whole question the saying of baldus is the best measure of the consciences of princes : clausula de plenitudine potestatis semper intelligitur de potestate bona & laudabili , the plenitude of power of all things in the world ought the least to be fear'd , because it never is to be us'd but for the greatest good . upon the occasion of this discourse the lawyers sometimes dispute , whether it be lawful , and in the power of the supreme prince or magistrate , to aliene or lessen his princely rights , or to give away any parts of his kingdome . but to this the answer is easy . for . whatsoever is their right by just conquest , or is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their private possession , they may aliene as any private person may his lands . thus solomon gave the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twenty cities ( which his father in law the king of egypt had conquer'd and given him with his wife in dowry , and which himself had won ) to hiram ▪ alexander gave all his kingdomes to his princes that serv'd him in his warrs . attalus gave asia to the people of rome ; nicomedes gave bithynia : the father of mithridates had paphlagonia by gift : & in england it was said that edward the confessor gave england by will to the bastard of normandie : and divers of our kings did in their wills at least recommend a successor ; edward the sixth did , but it came to nothing . but when the donor or the donee respectively can make it good , then it holds in law , and not otherwise ; for questions of this nature us'd to be determin'd by the sword , and not by discourses . . but yet this is certain , that where the princes are trustees of the people , and elective , or where the right of succession is in a family by law or immemorial time , no prince can prejudice his heir , or the people that trusted him . nothing is here to be done without consent , not onely because the alienation cannot be verified against consent [ in which case charles the sixth of france desir'd his will might be confirm'd by the nobles ; and the king of macedonia went up and down to all the cities to recommend to them antigonus whom he desir'd to make a king : ] but because in these cases , though kings have the supreme power , yet they have it not pleno jure , by a fulness of dominion . it may be as aristotle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full , supreme , absolute and intire principality ; yet by not being in full and intire private possession it is by all rights to be administred , but without wrong cannot be alien'd . hottoman will by no means admit that in any case a kingdome can be alien'd : because it is the case of persons as well as of things ; and they cannot be dispos'd of like slaves or beasts . but he consider'd not that subjection to princes can best stand with personal liberty ; and this cannot well be secur'd without that : for where there is no civil government , every man that is stronger can make me a slave ; but by the power of a prince i am defended in my liberty : and hottomans objection must needs be invalid , unless there be no liberty but where there is no government . rule ii. the supreme power is superior to the civil laws , but not wholly free from them . this rule hath been thrust into great difficulty by the interests and mistakes of princes and subjects respectively . for it hath been disputed whether princes be free or no from the laws of their kingdome ; and things of this nature when they once are question'd , are held more pertinaciously , and desir'd more greedily , and possess'd suspiciously , and conducted with jealousy , and look'd upon with envy or indignation . for the prince , if it be but disputable , will yet conclude for his own interest ; and it is argument enough for him that it is so , because it is not certain that it is not so . and the subjects will upon the same account suppose the prince bound to his laws , because they know nothing to the contrary ; and therefore they presume for the authority of the laws , as the prince does for the immunity of his person . but then because it is question'd , the prince , lest he loose it quite , will hold the faster ; and the people will snatch at it more impotently , lest they be slaves for ever . and therefore disputations in this case are not prudent or safe ; but precepts , and sermons , and great examples , and the sayings of wise men , and positive affirmations in those particulars that be manifest . princeps legibus solutus est , said justinian , the prince is not tied to laws : for it seems impossible that he that hath power over the law , he that gave it being , and can give it a grave , should be less then that which hath no greatness but what it borrows from him . indeed if the prince had devested himself of his power when he made the law , he had been subject to it ; but then he could have no power to abrogate it : which because it is inseparable from the legislative power , it follows that the life of the law is in continual dependance from , and therefore in minority and under him ; and therefore the lawyers have a proverbial verse , non est rex legi , sed lex obnoxia regi . for a law without a compulsory power is nothing but good counsel at the best ; and the supreme power cannot be compell'd : for he will not compel himself , he cannot ; he may be willing , but he can never force himself ; and to the supreme no man is superior , and therefore none else can compel him : therefore the divines use to say , and so doe the lawyers too , that kings are subject to the directive power of the laws . the distinction i acknowledge , but believe it here to be to no purpose : for laws have no such power , and a directive power is no power ; for if it can onely direct , it is not a law , for a law obliges , and does not onely direct : and as for the meer matter of counsel , the prince need not be at the charge of a law for that , his counsellors , his bishops , his lawyers , his friends can doe that without a law . the same thing is usually said concerning just men . justis lex non est posita , saith the apostle , the law is not made for the righteous , but for the wicked : that is , the compulsory of laws is not at all designed for them that obey without compulsion . not but that the just are under the power of laws , and the laws were made to command them the particulars and the instances of obedience ; and if they prevaricate , they shall feel it . but they are so willing to obey , and so love government and the vertues commanded by the laws , that the laws are of no use to good and just men , but to direct them to what is requir'd of them ; and so they are under that which is improperly call'd the directive power of laws ; but princes are not so . the supreme power may if he will obey ; so may the just man : but this man must obey or he shall be punished , but not so the prince . the laws of themselves may direct the prince ; but it is because he will have it so : but they direct the just , because they have authority to command , and to punish , onely that the just will not let it come so far . it is but a shadow of liberty to say i am not under the compulsion , but the direction of laws : for such persons if they will not be directed shall be compell'd , and it is better to be willing then unwilling ; for call it what you will , you are commanded to doe it , and you must obey . now this being the case of the just subject , and not the case of the supreme power , whether just or unjust , it is clear that the prince or supreme power is not subject to any power of the laws ; the law is no commandement to the prince , and whatsoever is nothing but counsel , is no law . and yet on the other side we find good princes saying otherwise ; and they who are apt enough to advance their own power , yet confessing their power to be less then the law , that is , that themselves are bound to keep it : so said the emperour , c. de legib . & constit . l. . digna vox est majestatis regnantis , legibus alligatum se principem profiteri , it is a voice worthy of the majesty of a prince , to profess himself tied to his laws . patere legem quam tu ipse tuleris , said the wise man ; suffer the law which thou thy self hast made : the same with that of pittacus , pareto legi quisquis legem sanxeris . and the equity of this , besides that it is apparent , is also given in the law , l. . ff . de pactis . nihil tam humanae fidei consentaneum est , quam ea quae placuerunt servari . if they have pleas'd the prince in the sanction , let them also please him in the observation , for that 's agreeable to the faith and ingenuity of worthy persons . these things are but seemingly oppos'd , for both parts are true , and are to be reconcil'd by the following measures . . the supreme power is not under the fear of the laws , but is to love the vertue and order that is there commanded . for there is a necessity introduc'd by publick honesty as well as by fear . and therefore the greek lawyers in their commentaries upon that of the institutions , that the prince is free from laws , expound it to be meant of penal law ; that is , they cannot be punish'd for prevaricating , or for not keeping them : and decianus said the same thing , non quia iniqua liceant , sed quod non timore poena , sed amore justitiae : it is no more lawful for princes to doe unjust things , then for their subjects ; but they are invited to doe worthy things , not because they are to fear the punishment of laws , but because they must love justice ; and there is that necessity for them to doe so , that there is of being great and honour'd . the laws of honesty , of fame and reputation , which amongst all good men are the guards of vertue , must endear it also to kings : so claudian to theodosius , tu licet extremoslatè dominere per indos , te medus , te mollis arabs , te ceres adorent ; si metuis , si prava cupis , si duceris irâ , servitii patiêre jugum , tolerabis iniquas interius leges : tunc omnia jure tenebis cum poteris rex esse tui : proclivior usus in pejora datur , suadetque licentia luxum , illecebrisque effraena favet : tunc vivere castè asperius , cum prompta venus ; tunc durius irae consulimus , cum poena patet : sed comprime mentem , nec tibi quod liceat , sed quod fecisse decebit , occurrat , mentemque domet respectus honesti . a king is not to consider the greatness of his power , but of his duty ; and not reckon upon his impunity , but his reputation * ; and because he does not fear the publick rods and axes , let him respect publick honesty : so accursius affirms , principem , etsi legibus solutus sit , honestatis tamen necessitate omnino teneri oportere : and this is the sentence of decius and most lawyers . but honestas non videtur inferre necessitatem , say the lawyers . this does not make it simply necessary ; but it perswades vehemently , and upon princes whose honour is both conscience and interest too , it differs but little from it . for it makes that they ought to doe what is fit . but in kings it is true what muscornus cyprius saies , verbum illud [ debet ] non coactionem , sed rationalem quandam persuasionem denotare videtur . it is their duty , and they ought to doe it ; and that signifies every thing but compulsion . however a prince is onely free from one compulsory which is upon his subjects : but is under many which touch not them . god enjoyns him a greater duty , and exacts it with greater severity , and will punish their delinquencies more sharply : potentes potenter , saith the wisdome of solomon , mighty men shall be mightily tormented ; and tophet is prepared for the king. * kings have a greater need in their affairs then the small fortunes of their subjects ; and therefore have need of a greater piety to secure so great a providence . they have more to loose , and therefore need a bigger caution to secure it ; they have more at stake to endear obedience : and since a king is but one person , and is strong onely by the obedience of his subjects , and that obedience is secur'd onely by love , and that love can no way be obtain●d but by beneficence and justice ; if he breaks these securities , he may have cause to consider that of tacitus , princeps unus est civium & senatus consensui impar , that one man against a multitude is nothing ; and that the senate and the people are stronger , and need not fear him alone , but he alone may have cause to fear all them together * ; and that the sins of a prince are often punished by the sins of the people . he can consider that he is to govern a multitude whom nothing can unite but an almighty power ; that they are as contingent in their love and hatred , as chance it self ; that no fortune in a king is moderate ; that when it declines it oftentimes runs to extremity ; that he seldome hears truth , never meets with a bold and a wise reprover ; that he hath many flatterers , and but few friends ; that he hath great powers of doing evil , and temptations and opportunities alwaies ready ; that his very being superiour to laws leaves his spirit infinitely unguarded and spoil'd of one of the greatest securities of vertue ; that impunity is a state of danger ; that when vertue is left onely under a counsel and cold recommendation , and is not made necessary by laws , he had need have a great and a mighty vertue to make it necessary by love and choice ; and that such perfect vertues are but rarely obtain'd , and after a long practice ; that fear is the beginning of wisdome ; and therefore princes are very much to seek in this particular , because they have nothing to begin with ; and to chuse vertue for love is not usual with beginners , but is the consummation of the most perfect : so that we may well pray , god help poor kings , who if they doe vertuously must needs be infinitely dear to god , because it is so extremely difficult to be so , and nothing can make them so but two conjugations of miracles ; the excellencies of the spirit of god , and the spirit of a king. so that it is no priviledge to kings that they are above the power of their laws ; it is their objection , and the evil of their state . only it is necessary to others that these should dwell in danger : and as for their obedience to laws , it is not bound upon them by the same cord that ties the subject , but by another ; it is not necessary for the same reasons , but it is by a greater necessity . . but then these supreme compulsories being wholly conducted by the hand and providence of god , doe plainly tell us that the supreme power is obliged to all the laws of god , to the laws of nature and christianity . a king hath no power to govern but according to gods laws . for if he does , though he have no compulsorie below , yet above there are enough , and to gods laws the greatest power on earth is intirely subordinate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law is the supreme king of all , said pindar . the same is also said by chrysippus , by aristotle , and divers others : and plato affirms that destruction is imminent upon that city where the magistrate governs the law , and not the law the magistrate : and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince that rules not by laws is nothing but a grievance to his subjects . but that these great persons mean the laws of god and nature is explicitly plain in plutarch , who having affirmed that the law must rule the prince , adds by way of explanation , that it be that jaw , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not which is written in books or tables , but the law of reason that alwaies dwells within ; that law that alwaies is his guard , and never suffers the soul to be without a guide , that is the law that is superior to princes . some little instances of particulars of this law were decreed by servius tullus king of the romans ; of which tacitus saies , praecipuus servius tullus sanctor legum suit , queis etiam reges obtemperarent ; he made laws of that nature that even kings themselves should obey them . for as regum timendorum in proprios greges , so it is as true , reges in ipsos imperium est jovis ; as the people are subjects of the prince , so is the prince of god ; they must obey their king , and their king must obey god : concerning whose law it was said to domitian by apollonius tyanaeus , haec mihi dicta sint de legibus , quas si tibi imperare non putaveris , ipse non imperabiis , if thou doest not think these laws ought to rule over thee , thou shalt not rule at all . upon this account a prince may not command his subjects to fight in an unjust cause , according to that saying of s. hierom , cum dominus carnis à domino spiritús adversum imperat , non est obediendum ; we must not obey the rulers of this world , the lords of our flesh , when they command any thing contrary to the laws of the god and lord of all spirits . the commands of princes must be , as tertullian saies , intra limites disciplinae , within the bounds of our religion ; and therefore the athenians laugh'd at stratocles for desiring them to make a law that whatsoever pleas'd king demetrius should be the measure of piety to the gods , and of justice amongst men. gods law is the measure of the princes power ; not his will the measure of that : and therefore the jews that were souldiers under alexander could by no tortures be compell'd to assist in the building of the temple of belus in babylon ; and the thebaean legion under julian the apostate refused not to fight for their prince against the barbarians , and they refused not to die , but they refused to be executioners of the martyrs that died in the cause of christianity . but this is to be practised that the princes just laws be not neglected upon the arrest of every fancy or foolish opinion . if it be certain that it is against the law of god , then we are safe in our disobedience . idcirco romanas leges contemnimus , ut jussa divina servemus , said sylvanus the martyr , because we are sure these roman laws are against the commandements of god , we easily despise them . but if we be not sure , but are in doubt whether the laws be just or no , we are to presume for the laws , and against our own fears . for nothing is at all of advantage due to the laws , if we preferre before them any opinion of our own which we confess uncertain ; and although we are not to doe any thing of which we doubt , yet in a doubt we are to obey laws , because there is a doubt on both sides : and as we fear the thing is unjust , so we have reason to fear the evil of disobedience , for we are sure that is evil ; and therefore we are to change the speculative doubt into an active judgment , and a practical resolution , and of two doubts take the surer part , and that is to obey ; because in such cases the evil , if there be any , is to be imputed to him that commands , not to him that obeys , who is not the judge of his prince , but his servant . servus herilis imperii non censor est , sed minister , said seneca . they that are under authority are to obey , not to dispute . but of this i have given an account already in the first book , chap. . rule . . but then concerning the civil laws of his country we are to distinguish ; for some concern the people only , and some concern the prince only , and some are common to both . those that concern the people are such as require tribute , and labours , and manners of trade , their habits and dwelling . in these and all such the people are obliged and not the prince : for the duties are either relative and concern their part only of the relation ; or else by the nature of the things themselves doe point out their duty , & in these things there is no question . for not the king but the people are to pay tribute , & the kings lands are free , if they be in his own possession . . but there are some laws which concern the prince alone , as all acts of grace , and ease to the people ; all that he hath been pleased to promise , the forms and laws of government , and to whatsoever himself hath consented , by all those laws he is bound ; because in such cases as these it is true what pliny said to trajan in his panegyric , in nostris , simili religione , ipse te legibus subjecisti , caesar , quas nemo principi scripsit ; sed tu nihil amplius vis tibi licere quam nobis . the prince had not a law imposed upon him , but he became a law unto himself ; and when he hath bound himself there is the same necessity upon him as upon his subjects . . other laws yet doe concern both prince and people ; such as are all contracts and bargains . licet serviant aedes meae , ei tamen cum quo agitur non serviunt , quantum enim ad eum pertinet , liberas aedes habeo . l. . s● serv. vind . although my house is bound to serve the publick necessity , yet in respect of him that contracts with me , my house is free . so also it is in the acquisition of new rights , the repetition of the old , and generally in all those things that are established by the law of nature , or doe concern him personally , and not in the capacity of a king. thus saith the law , in imperfecto testamento nec imperatorem haereditatem vendicare posse saepe constitutum est , the prince cannot be heir if the testament of the dead man be illegal . sometimes and in some places , it may be , fewer witnesses will serve in the princes case then in another mans , but then it is because fewer in his case are required by law ; but still the law is his measure as well as of his subjects . . the great laws of the kingdome doe oblige all princes , though they be supreme . such were those which were called the laws of the medes and persians ; whose princes , although they were the most absolute and supreme , yet they were inferiour to those laws , as appears in the book of daniel . these are by way of eminence call'd leges regni , the kingdomes laws . such are the golden bull of the empire ; the law salic and the pragmatical sanction in france ; the magna charta and the petition of right in england ; and in other countryes the like , as who please may particularly for spain see in mariana . this is confess'd by all , and it relies upon natural justice , the prince having consented to it ; it is either sponsio principis , or conditio regnandi ; he was admitted either upon that condition , or with it . . whatsoever the prince hath sworn to , to all that he is oblig'd not onely as a single person , but as king : for though he be above the laws , yet he is not above himself , nor above his oath , because he is under god ; and he cannot dispense with his oath or promise in those circumstances and cases in which he is bound . and therefore although the prince is above the laws , that is , in cases extraordinary and priviledg'd cases , and the matter of penalties ; yet he is so under all the laws of the kingdome to which he hath sworn , that although he cannot be punish'd by them , yet he sins if he breaks them . not that the law does binde him , for it cannot binde without a compulsory ; and against him the law hath no such power : but yet he is bound to the law , though not by it ; the obligation comes not from the law , but from other causes , from his promise , his oath , his contract , his religion , his reputation , his fear , his hopes , his interest , and especially from god himself . for it is carefully to be observed in this particular , that though a promise gives a man right to the thing which is promised , it does not alwayes give him a right over the person . a king is like him that promises a thing under a curse ; if he fails , the injur'd person is not to curse him , or to inflict the curse upon him , but that is to be permitted to god alone . and therefore if a king swears to his people to make no law without their consent , he is bound to perform his word ; but if he does not , god , and not they are to punish the perjury . the king's promise , or cession , or acts of grace doe never lessen or part his power , but they tie his person . an act of parliament in england , if it be made with a clause of perpetuity , that if an act should be made to rescind it it should be void , that first act of it self is invalid . clausulae deroganti si derogetur , valet ut posterius testamentum , ita posterior constitutio , say the lawyers , concerning which cicero hath written an excellent epistle to atticus , lib. . epist. ad attic. epist. . it is as if a man should make a will to annull all future wils of his own ; it shews indeed that he had then a mind to have that to be his standing will : but how if his mind change ? constantine made a law , that widows and orphans should not be cited to the emperour's court for judgement , or compelled to come , though he himself should command them : but yet if he did command them , that first rescript stood for nothing . antiochus the third commanded the magistrates not to obey him if he commanded any thing against the laws : but if he should command any such thing , it were not safe for them to urge himself against himself . the roman emperour bade his officer use his sword against him if he broke the laws : but this gave him no power over his prince in case he had gone against the laws ; it is nothing but a confident promise , and an obligation of his honour and his conscience , of which god alone is the superiour and the guardian . the custome of supreme princes swearing to govern by laws was very antient : we finde an example of it amongst the gothish kings in cassiodore ; amongst the late greek emperours in zonaras and cedrenus . anastasius the emperour sware to observe the decrees of the council of chalcedon ; adrian the emperour sware that he would never punish a senator but by the sentence of the senate ; and trajan having promised to rule with justice and clemency , consecrated his head and right hand to the anger of the gods if he broke his word : and plutarch tels , that the kings of the cossari sware to the epirots , that they would govern according to the laws . and indeed abstracting from the oath and promise , kings are bound by natural justice and equity to doe so : for they are not kings unless they govern ; and they cannot expect obedience , unless they tell the measures by which they will be obeyed ; and these measures cannot be any thing but laws , which are at first the will of the prince ; and when they are publish'd to the people , then they are laws , but not till they be established by rewards and punishments , which are the portion of the people good and bad . now this is the natural way of all good government , there is no other ; and to govern otherwise is as unnatural as to give children meat at their ears , and hold looking-glasses at their elbows that they may see their face . if kings be not bound to govern their people by their laws , why are they made ? by what else can they be governed ? by the will of the prince ? the laws are so ; onely he hath declar'd his will , and made it certain and regular , and such as wise men can walk by , that the prince may not govern as fools govern , or as a lion does , by chance , and violence , and unreasonable passions . ea quae placuerunt , servanda , saith the law , l. . ff . de pactis . if this had not been the will of the prince , it had been no law ; but being his will , let it be stood to : when the reason alters , let his will doe so too , and the law be chang'd , that the measures of right and wrong , of obedience and disobedience may be known . we have seen how kings are bound ; the next inquiry is , how they are freed , and how they are superiour to laws . antonius augustinus sayes , that by the lex regia , or the jus regium , kings , that is , the supreme power , are onely freed from some laws : and this he gathers from the words of the royal law written to vespasian , uti quibus legibus ne augustus teneretur , iis vespasianus solutus esset : quaeque ex quaque lege augustum facere oportuit , ea omnia vespasiano facere liceat , where augustus caesar was free , vespasian should be free : but those things which augustus ought to doe , all those vespasian might . the word liceat in his case was modestly put in ; not but that oportuit had been the better word to express his obligation , as well as the duty of augustus : but it was therefore chosen to represent that to be expected from him , but could not be exacted ; it was his duty , but no compulsion lay near him : but certain it was , that the power of the people being devolv'd upon him ( for it had been a popular government ) as the people were bound to the laws which themselves have made , so was the prince . the people were , for there was none else to keep them : but therefore so was the prince , for he had but the same power which the people formerly had when they were supreme . but then that they were tied but to some laws , and not to others , is very true : but so , that he was tied to all those laws which were intended to oblige him directly , and indirectly to all the rest , that is , to govern the people by their measures onely . but now if we inquire from what laws they were freed , and what is the right of a king or the supreme power more then of the people : i answer , . it consists in that which we in england call the king's prerogative ; in the civil law the lex regia , or vespasian's tables ; by the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the statute or proper appointment of the king : the particulars of which are either described in the respective laws of every people , or are in their customes , or else is a power of doing every thing that he please that is not against the laws and customes of his people , without giving a reason . cum lege antiquâ , quae regia nuncupatur , omne jus omnísque potestas populi romani in imperatoriam translata sunt potestatem , saith the law . amongst the romans that was the jus regium , that the prince could doe all that ever the people could : now what that was , we find in dionysius , by the concession of romulus , populus magistratus creanto , leges sciscunto , bella decernunto , the people might create magistrates , make laws , and decree peace and war. that is the right of kings , or the supreme power . * guntherus hath summ'd them up from the laws and customes of the empire , and some antient italian governments . ac primum ligures , super hoc à rege rogati , vectigal prorsus , cudendae jura monetae , cumque molendinis telonia , flumina , pontes , id quoque quod * fodrum vulgari nomine dicunt , et capitolicium certo sub tempore censum : haec ligures sacro tribuerunt omnia fisco . haec & siqua pari fuerunt obnoxia juri , praelati , proceres , missísque potentibus urbes libera romano reliquerunt omnia regno . but the jus regium , what it is in the consent of nations , who please may see in aristotle's politicks lib. , & . in polybius lib. . herodotus in euterpe , in halicarnassaus lib. , , . in valerius maximus l. . in orat. quâ suadet concordiam patrum & plebis in fin . in tacitus . annal. in suetonius in tiberio c. . in dion . lib. . and in the later politicks , fabius albergatus , zimara , bodinus , aretinus , and generally in the commentators upon aristotle . . it consists in the king's immunity from obligation to some solemnities of law to which his subjects are oblig'd . ratum esse actum , etiamsi actio non habeat plenam rectitudinem , dum jus non desit , say the lawyers . of which nature is that for which aeneas sylvius , afterwards pope pius the second , laugh'd at henry the sixth of england , that his publick instruments had no test but his own , and he wrote teste meipso , witness our self : in which the king doth imitate the king of kings , of whom s. austin sayes , testem se dicit futurum , quia in judicio suo non indiget testibus . he swears by himself , because he hath none greater ; and is his own witness , because he needs no other : and it is enough that a king sayes it , because his word ought to be great and venerable , as his power and his majestie . and it was not onely in the matter of coercion , but of solemnities , true which justinian said , omnibus à nobis dictis imperatoris excipiatur fortuna , cui & ipsas deus leges subjecit , the fortune of the emperour is to be excepted from the edge and from the forms of laws , because god himself hath made the laws subject to the emperour . . the king is therefore solutus legibus , or free from laws , because he can give pardon to a criminal condemn'd : for the supreme power is not bound to his own laws so , but that upon just cause he can interpose between the sentence and the execution . this the stoicks allowed not to any wise man , as supposing it to be against justice ; and to remit due punishment , is to doe what he ought not : for what is due is just , and what is against that is unjust . all which is very true , but nothing to the purpose . for it is true , that it is but just that offenders should be punish'd ; it is due , that is , they are oblig'd to suffer it ; poena debita ex parte reorum , it is their debt , not the kings ; they are oblig'd , not he : and yet it is just in him to take it , that is , he may : but he is not oblig'd in all cases to doe it . and in this also he is an imitator of the oeconomy of god , who , according to that of lactantius , legem cum poneret non utique sibi ademit omnem potestatem , sed habet ignoscendi licentiam , god and the vicegerent of god when they make laws have not exauctorated themselves : but as that law is an efflux of their authority , so it still remains within the same authority that they can pardon offenders . thus david pardon'd shimei and joab , and would fain have pardon'd absalom , if the hand of joab had not been too quick for him . and this cannot be denied to the supreme power , because the exercise of this is one of the greatest vertues of a prince : which was well observ'd by pericles on his death-bed , when his weeping friends about him praised , some of them his eloquence , some his courage , some his victories , lifting up his head a little , et quid hoc est ? ( saith he ) aut parva aut fortuita laudatis : at illud maximum omittitis , quod mea opera nemo pullam vestem sumperit . that he had no publick executions , that no man was put to wear blacks for his friends , was a clemency greater then all the praises of eloquence , or a prosperous fortune . — quisquis est placidè potens dominusque vitae , servat innocuas manus , et incrucentum mitis imperium regit , animoque parcit , longa permensus diu permensus aevi spatia , vel coelum petit , vel laeta felix nemoris elysii loca . but all the world commends clemency , the gentle hand of a prince , his unwillingness to kill , his readiness to save : for , principi non minus turpia multa supplicia , quam medico funera , many executions are as great a dishonour in a princes reign , as many funerals in a physitians practice : and therefore cassiodore saies that a good and a gentle prince will sometimes pass the limits of equity that he may serve the ends of clemency ; quando sola est misericordia cui omnes virtutes cedere honorabiliter non recusant , for to mercy all other vertues count it honour to give place . and this charls the th and maximilian the second signified by their devise of an eagle pearching upon a thunderbolt , with an olive in her beak : and nerva and antoninus pius impress'd upon their money a thunderbolt upon a pillow ; to signify that vindicative justice ought to sleep sometimes . * now certainly this being so great an excellency in a prince , is not greater then his power . imperatori licet revocare sententiam , & reum mortis absolvere , & ipsi ignoscere ; quia non est subjectus legibus qui habet in potestate leges terrae , saith s. austin . the emperor , who can make laws , is not subject to laws , or so tied to them but that he may revoke his sentence and pardon a criminal . this i say is part of his royalty ; but is onely then to be practis'd when it can consist with the ends of government , that is , when the publick interest can be preserv'd , and the private injury some other way recompenc'd . these indeed are the general measures not of the princes power , but of his exercising this power justly . . when the criminal is a worthy person and can be beneficial to the republick . thus in the low countries a pardon in ordinary cases of felony is granted of course to him that can prove he hath invented some new art : and one lately sav'd his life by finding out a way exactly to counterfeit old medals . . if the person hath already deserv'd well of the publick . thus horatius cocles was spar'd though he kill'd his sister , because he got honour and liberty and safety and dominion to rome by killing the three brothers , the curatii : and solomon spar'd the life of abiathar the high priest , because he bore the ark before david , and was afflicted in all his troubles . * . when the criminal can be amended , & the case is hugely pitiable , and the fact not of greatest malignity . thus oftentimes we see young men pardon'd , and the first fault lightly punish'd ; and because young caesar was in the flower of his youth and a princely boy , sylla was more easily prevail'd with for his pardon . . if the fault be private , and not brought to publick courts , it is easily pardon'd , though delated by a private information , conquiri ad judicium necesse non fuit : some things when they are made publick cannot be dismiss'd , but are not to be inquir'd after . it was the advice of cicero to his brother quintus concerning a certain criminal . but all this is upon supposition that the crime be not of greatest mischief , or foulest scandal and reproach ; for if it be , nothing can be taken in exchange for it ; a great vertue cannot make compensation for a very great crime : and this is particularly true of treason , of which those words of bartolus are to be understood , de offensionibus erga dominum non est compensatio ad servitia eidem impensa , the services done to a lord cannot make satisfaction for a conspiracy against him . and therefore the romans caus'd manlius capitolinus to be thrown headlong from that rock from whence he had thrown the gauls when he sav'd the city . he produc'd the spoils of thirty enemies , forty donatives from generals , two civic crowns , eight murals ; yet all would not save his life and get his pardon . but yet in these things the supreme power is so free from laws that it does these things irregularly ; clementiam liberum habere arbitrium , said seneca , clemency hath a great liberty , and a free choice : but they are oblig'd onely to see that the publick be not prejudic'd , and that every private interest be secur'd by causing amends to be made to the injur'd person where it can ; and then it is true of every supreme prince which seneca advis'd nero often to remember , occidere contra legem nemo potest ; servare nemo praeter me , no man at all can put a man to death against the law ; and none can save except the prince . . the supreme power is above the laws , * because he can dispense , * he can interpret them , * and he can abrogate them , * he can in time of necessity govern by the laws of reason without any written law , * and he is the judge of the necessity . thus the kings of israel had power over the judicial laws , though of the divine sanction . for god forbad that the corps of a malefactor should hang after sun-set upon the accursed tree ; but yet maimonides saies that the king suspendit & relinquit suspensos diebus multis , he hangs them and leaves them hanging for many daies ; when it is necessary by such terror to affright the growing impiety of wicked men ; that is , when the case was such that the laws were capable of equity or interpretation . for this was not meerly an effect of his power , but of his reason too . it was a custome among the jews to condemn but one person in one day , unless they were in the same crime , as the adulterer and the adulteress ; but the king might condemn many at once when it was for the interest of justice and the republick . thus their king could by the prerogative of his majesty proceed summarily , sit in judgment alone without assessors , condemn upon the testimony of one , and by the confession of the party ; which the sanhedrim might not doe , but were tied to acquit him that confess'd the fact . add to these , * the supreme can in some cases be judge and witness ; that is , can himself condemn a criminal for what himself onely saw him doe . he can also be judge in his own case ; as if he be injur'd , rail'd upon , defrauded , or the like : all which are powers above the law , and here were to be nam'd for the understanding of the present rule ; but how they are to be conducted is of distinct and special consideration , and to be reserved to their proper places . i end this whole inquiry with that of statius , — quid enim terrisque poloque parendi sine lege manet ? vice cuncta geruntur . alternisque premunt propriis sub regibus omnis terra : premit felix regum diademata roma : hanc ducibus fraenare datum , mox crescit in illos imperium superis — there is nothing in the earth but is under a law and tied to obedience : all the earth are under kings , and the kings are under the romans , and the romans under their princes , and their princes under god ; who rules them by his own laws , and binds them to rule by their countries laws , and ties them to doe justice , and is pleased when they shew mercy . but as they are to doe justice by the sentence of the laws , so they must not shew mercy against law ; for even the prerogative of kings is by law , and kings are so far above their laws , as the laws themselves have given leave . for even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the remission of the rigor of the law , the very chancery and ease of laws is by law established . rule iii. it is not lawfull for subjects to rebel , or to take up arms against the supreme power of the nation , upon any pretence whatsoever . when nehemiah was deputed by artaxerxes to be governour of judaea , and had commission to rebuild jerusalem and the temple , the neighbour kings that opposed him were enemies to artaxerxes , because nehemiah was lieutenant to the king. he that despiseth me , despiseth him that sent me , saith our blessed saviour . senatus faciem secum attulerat , auctoritatem reipublicae , said cicero of one that was deputed and sent from the senate . he had the gravity of the senate and the authority of the commonwealth . now this being true of the supreme power in every government , that it is potestas dei vicaria , it is the minister of god , appointed by him , set in his place , invested with a ray of his majesty , intrusted with no power but his , representing none but him , having received the sword from his hand , the power of life and death from his warranty ; it must needs follow that he who lifts up his hand against that supreme person or authority that god hath appointed over him is impious against god and fights against him . this the apostle expresly affirms , and there needs no more words to prove the rule , he that resists , resists the ordinance of god * . he does not say , he that does not obey is disobedient to god , for that is not true . sometimes it is necessary not to obey , as it hapned to the captive jews under nabuchodonosor , and to the apostles under their princes ; they could not obey god and them too : and then the case of conscience was soon resolved . but they that could not obey , could die ; they could goe into the fire , suffer scourgings and imprisonments , that was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their great sanctuary ; which in behalf of the christians gregory nazianzen thus expresses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have but one remedy against all my evils , one way to victory , thanks be to christ , i can die for him : that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to obey where they can , and where they cannot to be sure to lie down under the burden which they cannot carry . for though in some cases it is lawfull not to obey , yet in all cases it is necessary not to resist . i do not know any proposition in the world clearer and more certain in christianity then this rule , and therefore cannot recount any greater instance of humane infirmity then that some wise men should be abus'd into a contrary perswasion . but i see that interest and passion are alwaies the greatest arguments , where they are admitted . but i have an ill task to write cases of conscience , if such things as these shall be hard to be perswaded : for there are very few things in which any man is to hope for half so much conviction as in this article lies before him in every topick ; and if i should determine no cases but upon such mighty terms as can be afforded in this question , and are given , and yet we prevail not , i must never hope to doe any service to any interest of wisedome or peace , of justice or religion . and therefore i am clearly of opinion that no man who can think it lawful to fight against the supreme power of his nation , can be fit to read cases of conscience ; for nothing can ever satisfie him whose conscience is armour of proof against the plain and easy demonstrations of this question . but this question is of the same nature as all clear and necessary truths , never obscure but when it is disputed ; certain to all men and evident if they will use their own eyes ; but if they call for glasses of them that make a trade of it , it may chance not to prove so . but i will speak of it with all easiness and simplicity . . the scripture is plain , curse not the king , no not in thy thought : and , i counsel thee to keep the kings commandement , and that in regard of the oath of god — for he doth whatsoever pleaseth him . where the word of a king is , there is power , and who may say unto him , what does thou ? against him there is no rising up . there are many more excellent words in the old testament to this purpose ; but nothing can be plainer then these dogmatically to establish the doctrine of the rule . no man can question him ; no man may rise up against him ; he hath power , he hath all power ; we are by the law or the oath of god bound to keep his commandement ; and after all , we must not reproach him in our secret thoughts . no man needs this last precept but he that thinks the king is an evil man , or hath done wrong : but suppose he have , or that he is suppos'd to have , yet curse him not , doe not slight him , so it is in the hebrew ; regi ne detrahas , so it is in the vulgar latine , disparage not the king : but the chaldee paraphrase addes , even in thy conscience , in the secrets of thy heart speak not evil of the king , and in the closets of the chambers of thy house speak , not evil of the wise man ; for the angel raziel does every day from heaven cry out upon the mount of horeb , and his voice passes into all the world : and eliahu , the great priest , flies in the aire of heaven like a winged eagle , and tells the words which are spoken in corners by all the inhabitants of the earth . by the way i onely observe this , that we are forbidden to speak evil of the rich or the mighty man , the wise man , so the chaldee calls him , that is , the princely men of the world , the magistrates and nobles , whom s. peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , captains or rulers sent by the king : of these we must say no evil in our private houses , lest a bird of the aire , lest that which hath wings , that is , lest the angel that attends us orders it so as to pass into publication ; for the government of the other world reaches strangely even to us , and we speak not a word in vain , but by the divine providence it is dispos'd to purposes that we understand not . but when he speaks of the king or the supreme , whom s. peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , call him not accursed in thy heart , not so much as in thy thought ; which because it is only perceiv'd by god who is the searcher of the heart , it shews plainly that as angels take care of the rich and the wise , the mighty and the nobles , so kings are the peculiar care of god , who is the king of kings and the lord of lords . but then ( to leave all curiosities ) if we may not speak or think reproachfully of the king , we may not doe that which is more and that which is worse : and i think there needs no more to be said . but it is as clear all the way . in the new testament , sufficient are the excellent words of our blessed saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to resist evil , that is , not to stand against it , not to oppose evil to evil ; which obliges all christians that at least without the magistrate they cause no return of evil to the offending person ; that no man be his own avenger , for vengeance belongs to god , and he hath delegated that to none but to the supreme magistrate , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods minister to be a revenger of wrath under him . now if no man must pay evil to his brother that hath injur'd him but by the hand of the supreme power , how can it be possible that it can be lawful to render evil for evil to the supreme power it self ? by whose hands shall that be done ? by none but by his superior , who is god alone , who will take care to punish evil kings sufficiently : onely we must not doe it ; we must not pray him to doe it ; for that is expressly against the words of solomon , that 's cursing the king in our thought , and not at all to be done . but besides this there are many more things spoken by our blessed lord to determine us in this affair . render to cesar the things that are cesars ; and to pilate christ said , thou shouldest have no power over me unless it were given thee from above ; meaning that cesars power , whose deputy pilate was , was deriv'd from god , and consequently that , except god , none is greater upon earth then cesar : and again , if my kingdome were of this world , my servants would fight for me ; which plainly enough confirms the power of the militia in the supreme magistrate , christ leaving it where he found it . but that there may be no dispute concerning these things , the apostles , who are expounders of the words of christ and the meaning of his spirit , tell us plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to supreme powers ; the same with s. peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the king as to the supreme , that is to the king , if he be a king indeed , if he be the supreme ; to be subject to these powers , and not to resist , for these reasons . . because this supreme power is ordain'd of god : . because he that resists , resists god whose minister the prince is : . because god hath arm'd the powers which he ordain'd with a sword of power and revenge : . because it is for our good that we submit to him ; for he is gods minister for good , that is , for the publick good , under which thine is comprehended : . because it is necessary ; the necessity being apparent in the nature of the thing and in the commandement of god : . because god hath bound our conscience to it : . he hath tied this band upon us with fear also : and . lastly , because whoever does not obey where he may lawfully , and whosoever does in any case resist , shall receive damnation to himself both here and hereafter ; here upon the stock of fear , hereafter upon the account of conscience ; for both for fear and for conscience we must obey in good things and lawful , & we must not resist in any . for indefinitely we are commanded not to resist , without any distinction reservation of case ; and ubi lex non distinguit , nemo distinguere debet . he that will goe about to be wiser then the law , in equity will not be better then a fool . this therefore is the summe of s. pauls discourse , rom. . per totum . s. paul was the doctor of the gentiles , s. peter of the jews : and therefore this doctrine is sufficiently con●ign'd to all the world : for s. peter hath preach'd this doctrine as largely as s. paul , submit your selves to every ordinance of man , for the lord , that is , for his sake , upon his commandement and for his honour ; these ordinances being gods ordinances , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are ordain'd by god , all of them , the king principally , his captains & officers which he hath sent , in the next place . but him and his ministers we must receive & honour and obey , & submit to them ; for it is gods case & his ministers ; god & his ministers & lieutenants , the king & his . he that despises him whom the king sends , despises the king ; and he that despises him whom god sends or makes his deputy , despises god. submit therefore , for it is the will of god ; submit , for this is well-doing ; submit , for so we shall put to silence the ignorance of foolish men : meaning that since the enemies of christ are apt to speak evil things of you , glad would they be if they had cause to accuse you for not being obedient to government ; and some are ignorant and foolishly pretend the liberty and priviledges of saints against the interests of obedience ; the mouths of these men must be stopp'd , and you must submit to kings , that you may please god and confute the adversaries . now the specification of this great duty and the particular case of conscience follows ; fear god , honour the king : servants be obedient to your masters ; not onely to the good and gentle , but also to the froward . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this is thank-worthy : and this is full to the question in hand . for the general precept which s. peter gave is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , submit to every ordinance , to the king , to his magistrates or deputies & captains , and lastly submit to the lowest of all dominions , even servants to their masters ; not onely to the good and gentle , but to the morose and harsh . now if so to inferiour masters , whose dominion is no greater then their interest , & their interest is no greater then their price , and is still under the power of kings ; much more to kings or to the supreme power . * and indeed even subjection to kings is the gentlest and most eligible kind of service . then would my servants fight , said christ , meaning it of the subjects of his kingdome : and livy cals populum romanum servientem cum sub regibus esset , they did serve their kings . * and indeed as the governments of the world then were , kings were most absolute , and the people intirely subject , and far from liberty : and therefore this of servants might very well be a specification and a particular of their duty to kings & captains ; and whether it were or no , it is for the former argument [ from the less to the greater affirmatively ] infinitely certain that the same duty is due to kings though harsh and cruel : for indeed there were then none else ; nero was the supreme , and he was none of the best that ever wore purple . it were very easy to draw forth more arguments from scripture to this purpose ; but i forbear to name more then this abundance which is contain'd in these now cited : but i shall not omit to observe that the apostles did make use of that argument which i urg'd out of solomon , that we are not to speak evil of the king ; from whence the unlawfulness of resisting is unanswerably concluded : for s. jude giving the character of the worst of men and the basest of hereticks , reckons up in the bill of their particulars , that they despise dominion and speak evil of dignities ; which as it is an infallible mark of an evil person , so it is a using of a prince worse then s. michael the archangel durst use the devil ; against whom , because he was a spirit of an higher order , though foully changed , he durst not bring a railing accusation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a judgment or accusation with blasphemy in it : for all evil language of our superior is no better then blasphemy ; he did blaspheme god and the king , was the crime pretended against naboth . if from the plain words of scripture we descend to the doctrine and practices of the church of god , we shall find that all christians when they were most of all tempted , when they were persecuted and oppress'd , kill'd and tormented , spoil'd of their goods , and cruelly and despitefully us'd , not onely did not rebel when they had power and numbers , but profess'd it to be unlawful . but this i shall draw into a compendium ; because it being but matter of fact , and the matter in scripture being so plain that it needs no interpretation , the practice and doctrine of the church , which is usually the best commentary , is now but of little use in a case so plain . but this also is as plain it self , and without any variety , dissent or interruption , universally agreed upon , universally practis'd and taught , that let the powers set over us be what they will , we must suffer it , and never right our selves . tertullian boasts with confidence , that when pescennius niger in syria , and clodius albinus in france and britanny rebell'd against septimius severus a bloody and cruel emperour , and pretended piety and publick good , yet none of the christians joyn'd with either . the theban legion in the th year of diocletian suffer'd themselves to be cut in pieces every man , six thousand six hundred sixty and six in number , by maximianus the emperour ; no man in that great advantage of number and order and provocation lifting up their hands , except it were in prayer : of these venantius fortunatus hath left this memorial , queis positis gladiis sunt arma è dogmate pauli , nomine pro christi dulcius esse mori . pectore belligero poterant qui vincere ferro invitant jugulis vulnera chara suis. they laid down their weapons and lift up their arms ; they prayed and died in order : and this they did according to the doctrine of s. paul. but when julian was emperour , an apostate from his religion , a great persecutor of the christians , and who by his cruelty ( as nazianzen observes ) brought the commonwealth it self in danger , though his army did most consist of christians , yet they had arms for him , but none against him , save onely that by prayers and tears they diverted many of his damnable counsels and designs . but the particulars are too many to recite what might be very pertinent to this question from antiquity . i shall therefore serve the interest of it as to this topick by pointing out the writings of the ancient doctors where they have given testimony to this great article of our religion , which who please may find in s. clement constit . l. . c. . s. irenaeus lib. . advers . haeres . c. . justin martyr , apolog. . ad antonin . imperatorem , tertullian ad scapulam , & apolog. adv . gent. cap. . s. cyprian ad demetrianum , hosius apud athanas. ad solitariam vitam agentes , liberius ibid. s. hilary ad imperat. constantium , s. athanasius ad antioch . quaest . . & apolog. ad constant. vide etiam factum basilii in monodia nazianz. inter opuscula basilii , nazianzen . . orat . contr . julian . optatus milevitanus lib. . contr . parmen . s. chrysostom . orat . . ad pop . antioch . tom . . edit . savil. * s. ambrose epist. . ad marcellinam , s. cyril . in evang. johan . l. . c. . s. hieron . comment . in . dan. s. augustin . lib. . de civit . dei , c. . & lib. . c. . & in psalm . . * anastasius p. epist. unic . ad anastasium imper. symmachus p. ad eundem anast. imp. leo p. ad leonem imperat. & epist. . ad pulcheriam , s. gregor . mag. epist. l. . ep . . after him succeeded ( sabinianus being interpos'd for one year onely ) boniface the third , who obtain'd of phocas to be called universal bishop : since when periit virtus imperatorum , periit pietas pontificum , saies one , the kings lost their strength and the bishops lost their piety ; yet in the descending ages god wanted not many worthy persons to give testimonies to this great truth and duty . such were stephen the sixth apud baronium tom . . a. d. . n. . gregorius turonensis hist. lib. . cap. . concil . toletan . . can . . & concilium toletan . . c. . fulgentius parallel . ad thrasimundum regem , damascen . parallel . . c. . v. bede , lib. . expos . in samuel . leo . cap. de capitulis , dist . . s. bernard epist. . to lewis le gros : vide etiam epist. walthrami epis. nanumberg . quae habetur in appendice mariani scoti . now it is very observable that in the succession of about six ages , in which the holy doctors of the church gave such clear testimony of the necessity of obeying even the worst princes , and many thousands of holy christians sealed it with their blood , there was no opposition to it ; and none of any reputation , no man of learning did any thing against the interest or the honour of princes , excepting onely ( so far as i have observed ) lucifer calaritanus , who indeed spake rude and unbeseeming words of constantius the arrian emperor ; but that he may lessen nothing of the universal consent to this doctrine , s. ambrose does lessen very much of his reputation , saying that through he was with the true believers banished for religion , yet he separated himself from their communion . but in the next period , i mean after gregory the great , it was not unusual for the bishops of rome to stirre up subjects to rebel against their princes , and from them came the first great declension and debauchery of the glory of christian loyalty and subjection to their princes ; witness those sad stories of p. gregory the seventh , p. urban and paschal , who stirred up the emperors son against the father . i speak it to this purpose , because it produc'd an excellent epistle from the church-men of liege in behalf of the emperor and of their bishop , who with his chapter was excommunicated for adhering to his loyalty , and robert earl of flanders commanded by the pope to destroy him and all his priests . but in behalf of princes & the duty of subjection to them many excellent things were spoken , divers judgments of god fearfully falling upon rebellious people are recited , not onely in that epistle of the clergy of liege , but in the life of henry the th , emperor , in fasciculo rerum sciend . published at colen . from all these fathers and ancient authors now cited , magnum mundo documentum datum est ( that i may use the words of the author of the book last cited ) a great instruction and caution is given to the whole world that no man rise up against his prince . for all these authors give clear and abundant testimony to these truths , that the power of the supreme magistrate is immediately from god , * that it is subject to god alone , * that by him alone it is to be judged , * that he is the governor of all things and persons within his dominions , * that whosoever speaks reproachfully of him cannot be innocent , * that he that lifts up his hand against him strikes at the face of god , * that god hath confounded such persons that against the laws of god , and their own oaths , and the natural bonds of fidelity , have attempted to spoil their supreme lords , that herman and egbert that did so were confounded for so doing , as though they had never been , that rudolphus had his hand cut off and felt divers other of the divine judgments for this impiety . and this being the constant universal doctrine of the church of god for . years , and this derived from the plain , the express , the frequent sayings and commandements of god in the old and new testament , declared by his prophets and apostles , and by his most holy son himself , nothing can with greater certainty determine and conduct our conscience then this rule . for the confirmation of which i remember s. bernard tells a pretty little story , in a sermon upon these words of christ , i am the vine : bene quidam rex cùm percussus humanâ sagittâ , &c. it was well said of a king who being wounded with a barbed arrow , they that were about him desired he would suffer himself to be bound till the head were cut out , because the least motion irregular would endanger his life ; he answer'd , regem ligari nullo modo decet , a king must at no hand be bound ; let the king be ever safe , but let his power be at liberty . i end this topick with the words of s. austin and of the sixth councel of toledo , non tribuamus dandi regni atque imperii potestatem nisi vero deo , let us attribute the power of giving the right of empire to none but to the true god alone . ille unus verus deus qui nec judicio nec adjutorio deserit genus humanum , quando velit & quantum voluit romanis regnum dedit : qui dedit assyriis , vel etiam persis ; qui mario , ipse caio caesari ; qui augusto , ipse & neroni ; qui vespasiano , vel patri vel filio , suavissimis imperatoribus , ipse & domitiano crudelissimo ; & ne per singulos ire necesse sit , qui constantino christiano , ipse apostatae juliano . hoc planè deus unus verus regit , & gubernat ut placet . the one true god , who never leavs mankind destitute of right and help , hath given a kingdome to the romans , as long as he please and as much as he please . he that gave the supreme power to the assyrians , he also gave it to the persians . he that gave it to marius a common plebeian , gave it to caius caesar who was a princely person . the same authority he gave to nero that he gave to augustus ; he gave as much power and authority to the most cruel domitian as he gave to vespasian and to titus the gentlest and the sweetest princes ; and to be short , he gave the authority to constantine the christian , and the same afterwards to julian the apostate : for this great affaire he rules and governs as he please . but all this is no more then what natural and necessary reason does teach all the world : hanc deus & melior litem natura diremit . for this which i have alleaged from the fathers is properly a religious reason . it is gods power which is in the supreme magistrate , whether he be good or bad : therefore whoever rebels against him , rebels against the power and dispensation of god ; and to this there is nothing reasonable to be oppos'd . but then that which i am now to say is deriv'd to us by the reason that every man carries about him , by the very law of nature . naturam vero appello legem omnipotentis supremique patris , quam prima ab origine rerum cunctis imposuit rebus , jussitque teneri inviolabiter . — by the law of nature i mean the prime law of god which he unalterably impos'd upon all men in their first creation , that by reason and wise discourses they should govern themselves in order to that end which is perfective of humane nature and society . the law of nature is the law of god which is reasonable and necessary to nature : now by this law or necessary reason we find it very fit that we should devest our selves of the practice and exercise of some rights and liberties which naturally we have . so aristotle observes , homines adductos ratione multa praeter mores & naturam agere , si aliter agi melius esse sibi persuaserint , men doe somethings against their natural inclination , if by natural reason they find it best to doe so . now nature having permitted every man to defend himself as well as he can against violence , did by an early experience quickly perceive that few men had power enough to doe it against every violent man ; and therefore they drew into societies , gather'd their strength , and it was put into the hands of them who by a joyn'd strength could , and by promise and interest and duty would doe it : and by this means the societies had peace , and might live quietly . now the natural consequent is this , that if all our power is united and intrusted to one head , we must not keep it in our hands . if the supreme power be the avenger , we must not meddle ; if he be judge , we must submit , for else we are never the nearer to peace . for when we were so many single persons we were alwaies in warre , but by unity and government we come to peace : therefore whatever we could doe alone , we having put into the common stock , our natural right of defence is in the publick hand , and there it must remain for ever ; and we are to be defended by the laws , and they onely are now the ministeries of peace . this is s. pauls argument , i exhort that prayers and supplications be made for all men ; for kings and all that are in authority , that we may lead a quiet and a peaceable life in all godliness and honesty : plainly implying that the security and peace of societies depends upon the power and authority of kings and persons in eminency and trust : for none must make warre but he that does it for all mens interest ; and therefore it is peace with all that are under government : but then that which is designed to keep peace must feel to warre from them whom it is designed to keep in peace , that they may not feel the evils of warre . it government be necessary , it is necessary that we should obey it ; if we must obey it , we must not judge it ; if we must not judge it , we may not endeavour to punish it : and there is nothing in the world a greater destruction to it 's own ends , then the resisting or rebelling against government ; because if we be above it , how are we subjects ? if subjects , how are we it's judges ? if no judges , how can we be avengers ? if no avengers , why are we not quiet and patient ? if we be not above , we are below ; and therefore there let us abide : but if we be above , then we are the supreme power ; and then it is all one . that which is said all this while concerns the subjects , and not the supreme , to whom by our natural necessities , by a general contract of mankind , by the law of nations , by the command of god , and by the civil laws of all republicks the subject is bound , and does owe obedience and maintenance , and honour and peace . generale pactum est societatis humanae obedire regibus suis , said s. austin , it is a covenant that all mankind have agreed in , to be obedient to their kings . but all this is true : but since kings are for defence and justice , for good and not for evil , for edification and not for destruction , good kings must be obeyed ; but what if they be evil and unjust , cruel and unreasonable enemies of their people , and enemies of mankind ? this is that i have been saying all this while , that let him be what he will , if he be the supreme , he is superior to me , and i have nothing to doe , but something to suffer ; let god take care , if he please , i shall be quickly remedied , till then i must doe as well as i can . for if there be any case in which the subjects may resist , who shall be judge of that case ? can this case be evident and notorious ? and does it alwaies consist in indivisibili ? if it does not , then many things are like it , and who can secure that the subjects shall judge right ? for if they were infallible , yet who will engage that they will not doe amiss ? what warrantly have we against the ambition and the passion and the interest of the reformers of supreme powers ? and is it not better to suffer inconvenience from one then from every one that please ? but if you allow one case , you must allow as many as can be reduc'd to it ; and who is not witty enough against governours , to find excuses enough to bring them down ? . what remedy is there is case the supreme power be ill administred ? will not any remedy bring greater evils then the particular injustices which are complain'd of ? it was well said of xenophon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that opposes his general and prince , opposes his own safety . for consider , what order can be in a family , if the boys rule their fathers and rebel against their command ? how shall the sick be cur'd , if they resist the advice and prescriptions of the physicians ? and they that sail are like to suffer shipwrack , if the boat swain and the swabbers and the boys shall contradict the master . so it is impossible that there can be safety in a common-wealth , if they who are appointed to obey shall offer to rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for by nature it is necessary and profitable and order'd accordingly , that one should rule and the rest should be obedient . and therefore these wild cases are not to be pretended against that which natural reason and natural necessity have established . we cannot suppose a king that should endeavour to destroy his kingdome . we may as well suppose a father to kill his children , and that therefore in some cases it may be lawful for children to rebel against their fathers , turn them out of doors , & , as they see occasion , cut their throats that the inheritance may be theirs . whom can we suppose worse then julian , then domitian , then nero ? and yet these princes were obeyed , and did never proceed to the extremity of such desperate hostilities : nay nero , as bad as he was , yet when he was kill'd , was quickly miss'd ; for in a few moneths three princes succeeded him , and there was more blood of the citizens spilt in those few moneths then in nero's fourteen year . and who please both for their pleasure and their instruction to read the encomium of nero written by the incomparable cardan , shall find that the worst of princes doe much more good then they doe harm . but , semper corpori grave est caput , the head alwaies akes , and is a burden to the shoulders , and we complain much of every little disorder . put case a prince by injustice doe violence to some of his subjects , what then ? qui unum , qui plures occidit , non tamen reip . laesae reus est , sed caedis , said seneca , it is not the killing of some citizens that destroyes the commonwealth : and there are not many princes that proceed so far as to doe open and profess'd wrong to the lives of their subjects ; but many subjects have done violence , open and apparent , to the lives of their princes , and yet the subjects are aptest to complain . quis princeps apud nos regnavit è vi●ecomitum aut sfortiadum familia quem non aliquis civis noster etiam sine causa , sed solâ ambitione , ferro aggressus sit ? pauci certè , which of our princes of such and such a family hath not been set upon to be murder'd by some of their subjects , without cause , but meekly out of ambition ? very few . and he that reads hector boethius his history of scotland may say as much as cardan , and for a longer time . every man complains of kings and governours ; we love them not , and then every little thing makes him a tyrant : but it is in this case as in the case of women ( saies albericus gentilis ) we cannot be without them , and yet we are not pleas'd when we are tied to them . * if any such thing could happen that a king had a mind to destroy his people , by whom should he doe it ? he alone can hardly doe it ; and he could hardly arm his people against themselves . but what should he get by it ? he cannot be so unreasonable : but suppose it , what then ? oppression will make a wise man mad ( saith solomon ) and there are some temptations bigger then a mans strength ; and this would be one of them , and the people would be vext into the sin of rebellion ; and then it may be , god would cut him off , and punish the people ; and here would be calamity enough in this whole entercourse , but nothing lawful . for we have nothing dearer to us then our lives and our religion ; but in both these cases we find whole armies of christians dying quietly , and suffering persecution without murmur . * but it cannot be done , it cannot easily be suppos'd that an evil prince should be otherwise then one that is cruel and unjust , and this to fall upon some persons : for let him be lustfull , he shall not ravish the common-wealth ; and if he be bloody , his sword cannot cut off very great numbers ; and if he be covetous , he will not take away all mens estates : but if a warre be made against him , these evils will be very much more universal ; for the worst of princes that ever was hath obliged a great many , and some will follow him out of duty , some for fear , some for honour , and some for hopes ; and then as there is no subject that complains of wrong but he hath under the government receiv'd more right then wrong , so there is none that goes to doe himself right , ( if that be all he intends , and not covetous and ambitious designs ) but in the forcing it he will find more wrong then right . . but i demand , are there no persons from whom if we receive wrong we must not be avenged of them ? to a christian it had been a more reasonable inquiry , whether there be any persons of whom we may be avenged . certainly there are none of whom we may be avenged without the aid or leave of the publick power . but what if our father doe us wrong ? may we strike him ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bear our fathers unjust wrath was one of the precepts the young man of eretria had learnt of zeno : and what then if we be injur'd by the publick father ? magno animo regis , velut parentis contumeliam tulit ; it was said of lysimachus : & ut parentum sa●vitiam sic patriae patiendo ac ferendo leniendam esse , said livy . if we must bear with our fathers , so also with our princes . vi regere patriam aut parentes , quanquam & possis , & delicta corrigas , importunum est , said sallust , though it were in your power , though you might reform some evils , yet to rule your parents or your prince by force is not reasonable . and it was an excellent saying which cicero had from plato . tantum contendere in rep . oportet quantum probare tuis civibus possis , vim neque parenti neque patriae afferri oportere . id enim plato jubet , quem ego vehementer sequor : & qui hanc causam sibi fuisse ait reipublicae non attingendae , quod cum offendisset populum atheniensem propè jam desipientem senectute , cumque eum nec persuadendo nec cogendo regi posse vidisset , cum persunderi posse dissideret , cogi f●● esse non arbitraretur , to contend and fight in a common-wealth can never be approved by the citizens : strive so much as you can justify : but you must offer force neither to your parents nor to your country , that is the supreme government of your country . and when plato saw the people of athens almost doating with age , he despair'd of prevailing upon them by perswasion ; but yet to compel them by force he concluded to be impious . but can any man loose by patience ? hath it no reward ? or is there no degrees of counsel in it ? that is , is not some patience acceptable though it be not necessary ? shall it have no reward , if it be more then we are bound to ? if it shall be rewarded , though it be greater then is simply necessary , then it is certain , that whatever we suffer under evil princes , to be quiet and peaceable is infinitely better then to resist : for that shall have a good reward ; this seldome misses an ill one . but if there be no counsel , no degree of uncommanded patience , then all patience is necessary ; for it is certain none is sinne : for christ was glorified by suffering the greatest injuries , and his martyrs have trodden the same way of the cross ; and so must we if god calls us to it , if we will be his disciples . . but again i consider , does every subject that is a wicked man forfeit the right in his estate , otherwise then law appoints ? is dominion founded in grace ? or is it founded in law and labour , in succession and purchase ? and is it not so in princes ? with this onely difference , that their rights of government are derived from god immediately ; for none but he can give a power of life and death : can therefore any one take away what they did not give ? or can a supreme prince loose it by vice , who did not get it by vertue , but by gift from god ? if a law were made to devest the prince of his power in case of ill government , then he were not the man i mean , he is not supreme but subordinate , and did rule precariously , that is as long as his superior judges will give him leave . but for the supreme he is sacred and immured , just as the utmost orbs of heaven are uncircumscrib'd ; not that they are positively infinite , but because there is nothing beyond them : so is the supreme magistrate , nothing is above him but god : and therefore in his case we may use the words of livy , si quis adversus ea fecisset , nihil ultrà quam improbè factum adjecit lex , if he does any thing against reason and justice , there is no more to be said but that it was ill done . * but if he does not doe his duty , that 's no warranty for me not to doe mine ; and if obedience and patience be a duty , then the one is as necessary , and the other is more necessary when he does not doe what he ought . * and after all , the supreme power in every christian republick hath no power to kill a subject without law , nor to spoil him of his goods . therefore neither can a subject kill or exauthorate the supreme at all ; for there is no law to doe it : and if he be the supreme power , he is also law-giver , and therefore will make no such law against himself ; and if he did , he were neither wise nor just . either then stop all pretences , or admit all . if you admit any case in which the subjects may fight against their prince , you must admit every case that he will pretend who is the judge of one . but because government is by god appointed to remedy the intolerable evils of confusion and the violence and tyranny of every strong villane , we must keep our selves there ; for if we take the sword , or the power , or the legislation , or the judicature , or the impunity from the supreme , we return to that state of evil from whence we were brought by government . for certain it is , all the personal mischiefs and injustices done by an evil prince are infinitely more tolerable then the disorders of a violent remedy against him . if there be not a derniere resort , or a last appeal fixt somewhere , mischiefs will be infinite ; but the evils that come from that one place will soon be numbred , and easier suffered and cur'd . it were easie to adde here the sentences of the wise heathen to this very purpose ; for though religion speakes loudest in this article , yet nature her self is vocal enough : but i have remark'd some already occasionally , to the same sense with that of tacitus , imperatores bonos voto expetendos , qualescunque tolerandos : so the wiser romans at last had learnt their duty . the same also was the sentence of the greeks ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must patiently suffer the follies of our rulers . so did the persians , — quamvis crudelibus , aequè paretur dominis , though the lords be cruel , yet you must obey them as well as the gentle . but i am weary of so long telling a plain story . he that is not determined by these things , i suppose will desire to see no more . but if he does , he may please to see many more particulars in barclay , in grotius , in monsieur de la noüe , in albericus gentilis , in scipio gentilis , in bishop bilson , in petrus gregorius & bodinus . i conclude , many supreme princes have laid aside their kingdomes , and have exchang'd them for honour and religion ; and many subjects have laid aside their supreme princes or magistrates , and have exchanged them for liberty and justice . but the one got , and the other lost . they had real advantages ; and these had words in present , and repentance in reversion . rule iv. the supreme civil power is also supreme governour over all persons and in all causes ecclesiastical . if this rule were not of great necessity for the conduct of conscience , as being a measure of determining all questions concerning the sanction of and obedience to all ecclesiastical lawes , the duty of bishops and priests to their princes , the necessity of their paying tribute , and discharging the burdens and relieving the necessities of the republick , i should have been unwilling to have medled with it ; because it hath so fierce opposition from the bigots of two parties , the guelphs and the gibellines , from rome and from scotland , from s. peter and s. andrew , the papist and the presbyterian : and they have plac'd all their great interest and their greatest passions upon this question , and use not to be very kind to any man that shall at all oppose them . . from the church of rome we have many learned men , servants of the pope , who affirm that all government● ecclesiastical belongs to him ; that he onely can make lawes of religion , that in that he hath a compulsory over kings , who are his subjects , dependant upon him , by him to be commanded in matters of religion ; to which all temporalties are so subordinate , that if not directly , ( as some of them say ) yet indirectly , as most of them say , in ordine ad spirituale bonum , for the good of the church and of religion he can dispose of them . the great defenders of this doctrine are a bellarmine and b baronius , c harding and d eudaemon johannes , e fevardentius and f mariana , g boucher and h ficklerus , i alexander carerius and k d. marta , l doleman , and generally the jesuits , and all the canonists . on the other side , the presbytery pretends mightily to the scepter of jesus christ , as the pope does to the keyes of s. peter , and they will have all kings submit to that ; as there is all the reason in the world they should : but by this scepter of christ they mean their own classical meetings , and the government that themselves have set up the other day ; to which the first inventer of it was at first forc'd pitifully to beg suffrages of allowance , and that it might be endur'd ; but as ill weeds use to doe , it quickly grew up to that height , that like the bramble it would be king , and all the birds and beasts must come under the shadow of it . the great masters of this invention after calvin are m beza , n cartwright , o lambertus danaeus , p gellius snecanus , q guil. bucanus , r hermannus renecherus , s buchanan , t christopher goodman , u brutus celta , w francisc. hottoman , the author of the book called speculum tyrannidis philippi regis , x and the dialogues of philadelphus : and if any one would see more of these , he may find enough of them in the writings of that excellent and prudent prelate dr bancroft archbishop of canterbury . concerning the pretences of the church of rome , they are as invalid as can be wish●t . for although there are some overtures of scripture made , as tibi dabo claves , and ecce duo gladii , and pasce oves , which are strange arguments to considering persons to prove the pope superiour to kings , ( and concerning them i shall not need to use any argument , but set down the words of the bishop of maestricht in an excellent oration of his recorded by aventine . ambitiosi & superbi sunt qui illud domini deique nostri elogium , quodcunque solveris super terram , &c. & quodcunque ligaveris erit ligatum , &c. perfrictâ fronte interpretando adulterant , suae libidini servire cogunt , & nobis ceu pueris , & omnium rerum imperitis , astu illudere student , they that expound such words of christ to serve their pride or lust of empire are impudent , and think us to be fools and children , and fit to be cosen'd and fool'd out of our senses : ) yet these were made no use of to any such purpose for many ages after the apostles death ; and therefore upon wiser accounts they cause this great article to rely upon some prudential motives , and some great precedents and examples . the particulars i shall consider in the following numbers : but that which here lies in my way is their great boast of the fact of pope zachary deposing childeric king of france in the year , and appointing pepin the kings marshall to be king in his room . upon the warranty of this example gregory the th endeavour'd to justify his proceedings against the emperour henry th . bellarmine will not endure with patience to hear that any one did this feat but the pope onely ; and on all hands they contend mightily that it was he , and not the nobles and people of france . they indeed were willing but they had no authority , therefore they appeal'd to him as the ordinary judge ; and he declared for pepin , and god declared for that judgement that it was according to his will : for the event was blessed , pepin was prosperous , and his son charles the great grew a mighty prince , and france a potent empire , and religion and the church had great increment and more advantages then before or since . but when men judge of actions by the events , they onely shew themselves willing to be cosen'd by prosperity , and that they will endure nothing that hath affliction with it ; but so they become advocates for the greatest villanies , because they could never come to their greatnesse if they were unprosperous . and therefore there is no judging of lawful or unlawful by the event , till the last event be tried : and at the day of our death and at the day of judgement , the event of things is the best argument and the best trial of right and wrong . but besides this , the folly of these men is infinitely seen in this very instance . for it is no wonder that the church of rome was prosperous and did thrive upon that change : pepin and pope zachary helped one another and divided the spoil ; and pepin and charles having no warranty and reputation in that treasonable surprize of the crown of france , but what they had from the opinion the world then had of the bishop of rome , it concern'd charles to advance the papacy , that the papacy might support him . but by all that is before him in this world , a man knows not whether he be worthy of love or hatred , saith solomon ; and a mans fortune is seen in his children : and therefore if the popes servants would look a little further then their own advantages , they might have consider'd what is observed by paulus aemilius and beneventus of imola , that in the days of charles the great , who was son to pepin , the empire was divided ; ( which was the curse in which god punish'd solomon in the person of rehoboam ) that his son ludovicus pius was serv'd just as his grandfather serv'd his master the king , for his son lotharius did most unnaturally rebel against him , depos'd him and thrust him into a cloister ; and that he himself felt the judgement of god , for himself also was depos'd , and succeeded to by lewis the second , who was prosperous in nothing , but in every undertaking the wind blew in his face . his son was ludovicus nihili , so they call'd him ; a cypher of a king , and stood for nothing . he indeed left an heire to the crown : but he also was a man that had no heart , and his son had no head ; for charles the bald was an extreme pitiful coward , and charles le gross was a fool . after these succeeded arnulph , who was eaten up with lice , the sad disease of herod ; and in his son lewis the fourth that race was quite extinguish'd . and now if we judge of things by the event , have we not great reason even upon this account to suspect the fact of zachary , ( though it was not his authority , but his consent and his confederacy with the rebel ) to be extremely displeasing to almighty god , when there was not one of his line but went away with a share of the divine anger ? but such reasonings as these concern none but them who feel them ; they may suspect the thing , and better examine their confidences when they feel any extraordinary evils , which most commonly are the consequents of a great sin and a mighty displeasure . but others are to doe as they should have done at first , goe by rule , and not venture upon the thing to see what will become of it . * being now quit of this by which they have made so much noise ; all their other little arguments will soon melt away when they come to be handled . but as for the other pretenders ( viz. those of the presbytery , ) to a power superior to kings in ecclesiastical government ; they have not yet proved themselves to have received from christ any power at all , to govern in his church ; and therefore much lesse by virtue of any such power to rule over kings . i doe therefore suppose these gentlemen not much concerned in this question , because they are uncapable of making claime ; not onely because religion is no pretence to regalities , and that spiritual power is of a nature wholly different from the power of kings ; but because if the spiritual were to be above the temporal , yet even then they are not the better . for they have not onely none of that spiritual power which can pretend to government , but it does not yet appear that they have any at all : and this relies upon the infinite demonstrations of episcopal government and power ; which being one of the words and works of christ , must needs be as firme as heaven and earth . but if they be concern'd , they will be concluded . and first in general , it is necessary that the supreme power of kings or states should be governors in religion , or else they are but half kings at the best , * for the affaires of religion are one half of the interest of mankind : and therefore the laws of the xii tables made provision for religion as well as for the publick interest . jus triplex tabulae quod ter sanxêre quanternae sacrum , privatum , & populi commune quod usquam est . and this is so naturally and unalterably entail'd upon the supreme power , that when attalus the king of the pergamenians made the people of rome his heire with these words onely , populus rom. bonorum meorum haeres esto , let the people of rome be heire of all my goods ; by [ his goods ] they understood , divina humanáque , publica & privata , saith eutropius , & florus , all power in things publick and private , humane and divine . for since religion is that great intercourse between god and us , it is impossible to deny to him who stands next to god the care of that by which we approach nearest to him ; and this i learn'd from justine . jure ille à diis proximus habetur per quem deorum majestas vindicatur , he is rightly plac'd next under god , by whom the majesty of god is asserted . and therefore the christians must alter their style , and no more say that the prince is homo à deo secundus , & solo deo minor , ( which are the words of tertullian ) next to god , and onely lesse then him , if between god and the prince there is all that great distance and interval of the government of religion . he is the best and greatest person that rules the best and greatest interest : and it was rightly observed of s. paul concerning controversies civil , for money or land , set them to judge who are least esteemed amongst you ; for that is of the least concerne : but he that is judge of life and death , that is , the governour of bodies , and he that governs the greatest affaires of souls , he indeed ought to be of highest estimation . bishops and priests are the great ministers of religion , but kings are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great rulers and governours of it . and this is easy to distinguish . for as the kings judges and councel learned in the law minister law to the people , yet the king is the supreme judge in law ; and the kings captains and souldiers fight his battels , and yet he is summus imperator , and the power of the militia is his : so it is in religion , it must be ministred by persons ordained to the service , but govern'd by himself : he is not supreme unlesse he have all the power of government . . the care of religion must needs belong to the supreme magistrate , because religion is the great instrument of political happinesse : ad magnas reip. utilitates retinetur religio in civitatibus , saith cicero ; and unlesse he have power to manage and conduct it , and to take care it be rightly ordered , the supreme power hath not sufficient to defend his charges . if the prince cannot conduct his religion , he is a supreme prince just as if he had not the militia ; or as if he were judge of right but not of wrong ; or as if he could reward but not punish ; or as if he had cognisance but of one half of the causes of his people ; or as if he could rule at land but not at sea , or by night but not by day . but how if an enemy comes with a fleet against him , will he send a brigade of horse to take a squadron of ships ? the case is just the same ; for if god breaks in upon a nation for the evil administration of religion , how shall the prince defend his people or answer to god for them ? and this is no inconsiderable necessity : for besices that justice and charity , and temperance and chastity , and doing good and avoiding evil are parts of religion , and yet great material parts of government and the laws , the experience of mankind and natural reason teaches us that nothing is so great a security or ruine to a state as the well or ill administration of religion . dii multa neglecti dederunt hesperiae mala luctuose : and cicero , omnia prospera eveniunt colentibus deos , adversa spernentibus , the people that have care of religion are prosperous , but unhappy when they are irreligious . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith euripides ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . religion is the band of families , and a strong foundation to common-wealths . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so plutarch ; it is the ligature of all communities , and the firmament of lawes : the same with that of synesius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first let religion be setled , because it is the strong base and columne upon which a kingdome does relie . and of this we have god himself a witnesse : seek the kingdome of heaven and the righteousnesse thereof in the first place , and all these things [ that is the necessaries of the world and of this life ] shall be added . for so saith the apostle , piety is profitable to all things , having the promise of the life that now is , and of that which is to come . and to this that of homer rarely accords , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the sense of which is well enough rendred by that of justinian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he would take care concerning ecclesiastical government or the affaires of religion ; for if this be kept in peace , all the whole republick will be prosperously administred , reliqua nobis exuberabit politia . so it is rendred by one of our saxon kings . the very trees will bring their fruit in due season , and the sea will give her fish , and the earth shall give her increase , when kings take care of justice and religion . * by religion princes increase their empire . so † cicero affirmes of the romans , non calliditate ac robore , sed pietate ac religione omnes gentes nationesque superavisse , they overcame all the nations not by force or craft , but by piety and religion . to which purpose is that of valerius maximus , non dubitaverunt sacris imperia servire : ita se rerum humanarum futura regimen existimantia si divinae potentiae bene atque constanter essent famulata , the greatest empires made no scruple of ministring to religion , as believing that then they should most prosperously prevaile in the governments of the world , if they well and constantly did service to the divine almighty power . now this is not to be understood as if it meant that if a king were a good man and personally religious it would procure blessings for him and his people ; though that be true in some proportion of events : but it signifies that they should be religious kings , that is , as such take care to defend , to promote , to conduct and to govern it to advantages and for the honour of god. and this observation is made by s. austin in his epistle to bonifacius . how doe kings serve the lord in fear , but by forbidding and by a religious severity punishing those things which are done against the lords commandements ? for otherwise does he serve him as a man , otherwise as a king. as a man he serves him by living faithfully : but as a king he serves him by establishing laws , commanding righteousnesse , and forbidding the contrary . so did hezekiah serve god by destroying the groves and the idol temples , and all those things which were built against the commands of god. in the like manner king josiah did serve god : and the king of nineveh serv'd him by compelling all the city to serve the lord. thus king darius serv'd god by delivering the idol to daniel to be broken , and casting his enemies into the lions den : and nebuchadnezzar serv'd him by forbidding by a terrible law all his subjects to blaspheme . for in this , kings serve the lord as kings , when they doe those things for his service which they cannot doe but as kings . now if religion be the great interest , the preserver , the enlarger of kingdomes , it ought to be governed by the hands of these whose office it is to enlarge or to preserve them . for if the instrument be conducted by other hands , the event shall depend upon them , and then they , not kings , shall be answerable for the felicity or infelicity of their nations . and it was rarely well said of plutarch , that a city might be as well built in the aire , without earth to stand upon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a republick can either be constituted or preserved without the support of religion . that supreme power therefore that hath no government of religion is defective in a necessary part of it's life and constitution . . the supremacy and conduct of religion is necessary to the supreme power , because without it he cannot in many cases govern his people . for besides that religion is the greatest band or laws , and conscience is the greatest endearment of obedience , * and a security for princes in closets and retirements , and his best guard against treasons ; it is also that by which the common people can be carried to any great or good or evil designe . and therefore livy observes of numa , that to establish his government he first setled religion , as supposing that nothing is more powerful to lead the people gently , or to drive them furiously , then to imprint in them the fear of god , or to scare them with religion . and therefore the prince cannot rule without it : he is but the shadow of a king and the servant of his priests ; and if they rule religion , they may also rule him . and that for two great causes . . because the propositions and opinions of religion have and are directly intended to have great influence upon the whole life and all the actions of mankind . for how if the ministers of religion preach the stoical fate , and that all things that come to pass are unalterably predetermin'd , who need to care how he serves god , or how he serves his prince ? suetonius saies of tiberius , that he was religionis negligentior , quippe persuasionis plenus cuncta fato agi , careless of religion , because he was fully perswaded that all things came by destiny . to what purpose are laws or punishments , rewards and dignities , prisons and axes , rods and lictors , when it is injustice to punish a criminal for being unavoidably miserable ? and then all government is at an end when there can be no vertue nor vice , no justice nor injustice : for what is alike necessary , is equally just . but upon some such account as this plato said that they are not to be suffered in a common-wealth who said that god is the author of evil . * and what are likely to be the effects of that perswasion which is a great ingredient in the religion of some men , [ that dominion is founded in grace ; that evil princes may be deposed ; that hereticks may be excommunicated , and their subjects absolved from the oath of their allegiance ; that faith is not to be kept with hereticks ; that it is lawful to tell a lie before a magistrate , provided we think up the truth ; that kings are but executioners of the decrees of the presbytery ; that all things ought to be in common ? ] by such propositions as these it is easy to overthrow the state of any common-wealth ; and how shall the prince help himself , if he have not power to forbid these and the like dangerous doctrines ? a common-wealth fram'd well by laws and a wise administration , can by any one of these be fram'd anew and overturn'd . it is therefore necessary that the prince hold one end of this staff , lest himself be smitten on the head . . the other great cause is this , because religion hath great influence upon persons as well as actions ; and if a false religion be set on foot , a religion that does not come from god , a religion that onely pretends god , but fears him not , they that conduct it can lead on the people to the most desperate villanies and machinations . we read in the life of henry the third of england , that when he had promis'd any thing to his nobility that he had no mind to perform , he would presently send to the pope for a bull of dispensation , and suppos'd himself acquitted : and who could suffer such a religion that destroyed the being of contracts and societies , or bear the evils consequent to such a religion ? and of the same nature , but something worse in the instance , is that which arnaldus ferronius tels of , that the roman lawyers answer'd to ferdinandus davalus , that at the command of the pope he might take up arms against the emperour charls the fifth , his prince , without any guilt of treason . and it was yet very much worse which was done and said by the pope john . against the emperor lewis the . quod si nobis obtemperare detrectaverit , patriarchis , episcopis , cunctis sacerdotibus , principibus , civitatibus imperamus ut eundem deserant , ac nobis parere cogant , patriarchs and princes , bishops and priests were not onely allowed , but commanded to forsake their emperour , & to compel him to obey the bishop of rome . by these and much more it appears , the evil ministers of a false religion have great powers of doing what they please : nam faciunt animos humiles formidine divûm , depressosque premunt ad terram — they make the people absolute slaves , and lift them up again with boldness to doe mischief . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said plutarch , the rude people are easy and apt to superstition : and when they are in , they are ready for any violence . superstitione qui est imbutus quietus esse non potest , said cicero : they cannot be quiet when they have got a wild proposition by the end . and this is too much verified by the histories of almost all nations : for there is none but hath smarted deeply by the factions and hypocrisies of religion . the priests of jupiter in the island of meroe did often send the people to kill their kings . eunus a roman slave arm'd men upon pretence of a religious extasy and inspiration . maricus in france did the like : so did an egyptian in the time of claudius the emperor , mention'd by josephus , who led after him . men against the romans . the two false christs , the one in the time of vespasian , the other under hadrian , prevailed to the extreme ruine of their miserable country-men . leo & the turkish annals tell us strange events & overthrows of government brought to pass by the arts of religion in the hands of elmahel and chemin mennal in africa : the first taking the kingdome of morocco from abraham their king , together with his life ; the other forcing the king of fesse to yield unto him the kingdome of temesna . in asia shacoculis of the persian sect by his religion arm'd great numbers of men , and in three great battails overthrew the turkish power , and put to hazard all their empire . they that knew none of these stories did know others like them , and at least knew the force of religion to effect what changes pleased them who had the conduct of it ; and therefore all wise princes , ancient and modern , took care to prevent the evil by such remedies and arts of government as were in their hands . three remedies were found out ; two by men , and one by god. . the ancient governments of the world kept themselves and their people the religion of their nation , that which did comply with their government , that which they were sure would cause no disturbance , as being that which was a part of the government , was bred up with it , and was her younger sister ; but of forraigne rights and strange and new religions they were infinitely impatient : by the prohibition and exclusion of which by their civil laws , as the supreme power secur'd the interest and peace of the republick , so it gave demonstration that the civil power was supreme also in the religion . upon this account we find that aristotle and a●axagoras were accused ; socrates and protagoras were condemn'd , for holding opinions and teaching contrary to the religion of their country , and it was usual with the athenians so to proceed : so josephus writes of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they did severely punish any man that speak but a word against the religion established by law . the scythians also put anacharsis to death for celebrating the feast of bacchus by the graecian rights — for these nations accounted their country gods to be entertain'd and endear'd by their country religion , and that they were displeas'd with any new ceremonies . * but this thing was most remarkable in the state of rome . for this was one of the charges which they gave to the aediles , ne qui nisi romani dii neque alio more quam patrio colerentur . and marcus aemilius recited a decree to this purpose , ne quis in publico sacrove loco novo aut externo ritu sacrificaret . and this they made a solemn business of , saith livy , quoties patrum avorumque aetate negotium magistratibus datum est ut sacra externa fieri vetarent , in the daies of our ancestors they often made laws forbidding any stranger rites ; but commanded that onely their own country gods should be worshipped , and that after their country manner . for this was enjoyned in the laws of the xii . tables , nemo separatim deos cabessit . no man must have a religion of his own , but that which is appointed by laws . and upon this stock claudius banished the jews from rome , and quite extinguish'd the superstition of the druides , which augustus caesar had so often prohibited . but most full to this purpose is the narrative which dio makes of the counsel which mecaenas gave to young octavian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worship god alwaies and every where according to your country customs , and compel others so to doe : but hate and punish the bringers in of strange religions ; because they who bring in new deities and formes of worship , they persuade men to receive other laws , and make leagues , covenants , factions and confederacies . and therefore to prevent innovations in religion , the romans often inquir'd after those who had books of strange religions , and when they found any they burn'd them ; as we find in livy and suetonius . they would not suffer the rites of religion to be publickly disputed : and augustus would not have the causes of the rites of ceres heard in open court. and when ptolemy of egypt was press'd to hear the controversy between the jewes and the samaritans concerning the antiquity of their religion , he would not admit any such dispute , till the advocates would undertake their cause to be just upon the pain of death , so that they who were overcome in the cause should die for it ; and that they should use no arguments but those which were taken from the received laws of their country , the law of moses : they did so , and the advocates of the samaritan party being overcome were put to death . for they knew that to introduce a new religion with fiercenesse and zeal would cause disturbances and commotions in the common-wealth ; and none are so sharp , so dangerous and intestine as those which are stirred by religion . pro aris & focis is the greatest of all contentions , for their countrey religion and their countrey dwellings : for their altars and their hearths even old women and children will carry clubs and scalding water . * this caution therefore was also observ'd by christian princes . justinian gave in charge to the proconsul of palaestine to prevent all popular tumults which from many causes use to disturb the province , tum verò maximè ex diversitate religionum… . quandoquidem ut multos illic tumultus existere cernimus , neque leves horum eventus : but especially those that proceed from diversities of religion ; for this begets many tumults , and these usually sit very heavy upon the common-wealth : the changes of religion being most commonly the most desperate paroxysmes that can happen in a sickly state . which leontinus bp. of antioch express'd prettily by an emblem ; for stroaking of his old white head , he said , when this snow is dissolv'd , a great deal of dirty weather would follow : meaning when the old religion should be question'd and discountenanc'd , the new religions would bring nothing but trouble and unquietnesse . this course of forbidding new religions is certainly very prudent , & infinitely just and pious . not that it is lawful for a prince to persecute the religion of any other nation , or the private opinion of any one within his owne ; but that he suffer none to be superinduc'd to his owne to the danger of peace and publick tranquillity . the persuasions of religion are not to be compell'd : but the disturbances by religion are to be restrained by the laws . and if any change upon just reason is to be made , let it be made by authority of the supreme : ut respublica salva sit ; that he may take care that peace and blessings may not goe away to give place to a new probleme . when it is in the princes hands he can make it to comply with the publick laws , which he then does best of all when he makes it to become a law it self . but against the law no man is to be permitted to bring in new religions , excepting him onely who can change the law , and secure the peace . beyond this no compulsion is to be us'd in religion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. clemens alexandrinus , all religion must enter by exhortation ; for it is intended to beget a desire in our mind that is of the same cognation , a desire of the life that now is , and of that which is to come . the same with that of theodoricus king of the romans , religionem imperare non possumus , quia nemo cogitur ut credat invitus : and theobaldus writing to the emperor justinian argued well , since god himself is pleas'd to permit many religions , we dare not by force impose any one ; for we remember to have read that we must sacrifice to god with a willing mind , not by the command of any one that compels . and therefore the old romans , the greeks , the scythians , although they would admit no new religion amongst their own people , would permit to every nation to retain their own ; by this practice of theirs declaring that religion is not to be forc'd abroad , nor chang'd at home , but that it was by the supreme power of the republick to be conducted so as to comply with the interest of the commonwealth . this was the first remedy against the evils of religious pretences ; which by being conducted in the hands of the civil power shews that to be supreme even in the questions of religion . . the other which was found out by men , is that they did take the priesthood into the hands of the supreme civil power ; and then they were sure that all was safe . the egyptians chose their priests out of their schools of learning , and their kings out of their colledges of priests . the kings of aritia , a place not far from alba , were also priests of diana : the same is reported of the priests of bellona , that they were the kings of cappodocia , saith hirtius ; and the priests of pantheon were supreme judges of all causes , and conductors of all their warres . the kings of persia were alwayes consecrated to be princes of the ceremonies , so was the king of lacedaemon : and at this day the kings of malabar are also bramenes or priests ; and it was a law amongst the romans , sacrorum omnium potestas sub regibus esto , the power of religion and all holy things was to be under their kings : and virgil ever brings in his prince aeneas as president of the sacrifical rites ; and of something to the same purpose ovid makes mention , utque ea nunc certa est , ita rex placare superna numina lanigerae conjuge debet ovis . the king with the sacrifice of a ram was to appease the gods. so did romulus and numa ; romulus auspiciis , numa sacris constitutis fundamenta jecerunt romanae civitatis , said cicero : they built rome , and religion was the foundation of the city . and the same custome descended with the succeeding kings , as dionysius halicarnassaeus reports , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they had the government of all sacrifices and holy rites , and whatsoever was to be done to the holy gods , was done by them . when afterwards they separated the priesthood from the civil power , they appointed a sacrificing king to take care of the rites , but they kept him from all intermedling with civil affaires ; he might beare no office in the common-wealth , nor have any imployment in the army , nor make an oration to the people , nor meddle with publick affaires : and yet besides this caution , the supreme magistrate was pontifex maximus ; and although he did not usually handle the rites , yet when he pleas'd he made laws concerning the religion , and punish'd the augurs , and the vestal virgins , and was superior to the rex sacrorum , and the whole college of priests . but when the common-wealth was changed into monarchy , augustus annexed the great pontificate to the imperial dignity , and it descended even to the christian emperors , who because it was an honourary title , and was nothing but a power of disposing religion , they at first refus'd it not : but upon this account it was that tacitus said of the roman emperor , nunc deûm munere summum pontificem summum hominum esse , the greatest priest is also the greatest prince . * now this device of theirs would indeed doe their businesse , but it was more then was needfull . for though it were certain that religion in the hands of the supreme magistrate should never disturb the publick ; yet it might be as sure if the ministery were in other hands , and the empire and conduct of it in their own . and that was gods way . . for god hath instrusted kings with the care of the church , with the custody of both the tables of his law , with the defence of all the persons of his empire ; and their charge is to preserve their people in all godlinesse and honesty , in peace and in tranquillity : and how this can be done without the supreme care and government of religion is not easie to be understood . . but this appears in that kings , that is , the supreme power of every nation , are vicegerents of christ , who is head of the church , and heire of all things ; he ruleth with a rod of iron ; he is prince of the kings of the earth ; the onely potentate , king of kings and lord of lords ; to him is given all power in heaven and earth , and by him kings reigne . so s. athanasius , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , christ taking his throne hath translated it & given it to holy christian kings to return them back to the house of jacob. the fathers of the council of ariminum writing to constantius the arrian emperor , say to him , that by christ he had his empire given him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him thou art appointed to reigne over all the world . and upon this account liberius gave him this advice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fight not against him who hath given thee this empire ; and in stead of thanksgivings , pay him not with dishonour . for the prince being an arrian and denying the divinity of christ , did dishonour the prince of the kings of the earth , who had deserved better at his hands . the consequent of this consideration is this , if christ as the supreme king does rule his church , and in this kingdome hath deputed the kings of the earth , and his vicars they are , then they are immediately under him in the government of christs church . for christ in heaven is both king and priest. as king he reigns over all the world for the glory of his father and the good of his elect ; as priest he intercedes for all mankind , and particularly for them who shall be heires of salvation . now in both these relations he hath on earth deputed certain persons to administer and to imitate his kingdome and priesthood respectively . for he governs all the world , but he does it by his angel ministers , and by kings his deputies . he officiates in his priesthood himself , and in this he hath no deputy ; for he intercedes for us continually : but he hath appointed an order of holy and consecrated persons to imitate the offices of this priesthood , to minister the blessings of it to the people , to represent the death of the crosse , to preach pardon of sins to the penitent , to reconcile lapsed and returning sinners , that is , to minister to the people all the blessings which he by the office of priesthood procures in heaven for us . now it is certain that he hath made deputies of his kingdome ; for all power being given to him as the great king , there can be no government upon earth but what he appoints . the government is upon his shoulders , and all the earth is his inheritance , and therefore from him all just government is deriv'd . now it being manifest that he is the fountain of all kingly power , it is also as manifest that all this power is delegated to the kings of the earth ; for by me kings reigne , saith the wisdome of god , and it is one of his most glorious appellatives , that he is prince of the kings of the earth ; and it is as certain that none of this kingly power was given to the ministers of religion , but expressly denied to them . the kings of nations exercise dominion ; that 's their province : but it shall not be so amongst you : but he that is greatest amongst you let him be your minister . that 's your state , you are ministers of the kingdome to other purposes , in other manners ; you doe your work by serving , by humility , by charity , by labours and compliance , by gentle treatments and the gentlest exhortations ; nothing of a king is to be in you , but the care : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for to joyne the kingdome and the priesthood evangelical is to joyne in one band things of the most differing nature : for the name of kings hath power and constraint , rods and axes ; the name of priests and apostles hath in it nothing but gentle manners and holy ministeries . kings can compel ; the ministers of religion must intreat . they can kill ; but at the most these can but rebuke sharply . these can cut off from spiritual communion , and deny to give them mysteries that will hurt the wicked and the indispos'd ; but they can cut them off from life it self . kings justly seek honours , wealth and dignity , and it is allowed them by laws and by necessity , and by their reason : but priests must not seek their owne , but only the things of jesus christ. they must indeed be maintain'd ; the oxe cannot labour if his mouth be musled : but though this be his maintenance it must be no part of his reward . our blessed saviours word is rendred by s. matthew by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the kings of the people doe rule imperiously . this very word is also us'd by s. peter , and forbidden to the elders of the church , and to it is oppos'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feed the flock like shepherds . the manner of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd by s. paul , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd by s. matthew and s. peter , the exercising dominion is compulsion , and great riches : this is also forbidden to the clergy , they must not doe any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for profit to themselves , not with violence or imposing necessity upon others . the ministers of religion are very considerable in this kingdome of christ , to promote and to advance it by holy preachings and holy ministrations : but it is true which was solemnly declar'd in babylon to the prince of the captives , officium ipsi non potestatem injungi , et ab eo die incipiendum ipsi servire omnibus ; their eminency is nothing but an eminency of service , it is the greatest ministery in the kingdome , but hath in it the least of empire . but of this i shall have occasion to give a fuller account . for the present , that which the present argument intends to perswade is , that the ministers of religion are onely officers under christs priesthood , but subjects in his kingdome , which is administred by angels and christian princes in all the imperial , in the defensive and coactive parts and powers of it . the christian king or supreme magistrate can doe every thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as comatenus said , onely except the sacred ministeries : which is the same which was said by the famous bishop of corduba , hosius in athanasius ; neque igitur fas est nobis interris imperium tenere , neque tu sacrorum et thymiamatum habes potestatem , imperator , hoc est jus adolendi . the good bishop was speaking of the fact of ozias , who though he had power over the priests , yet had nothing to do to meddle with the rites of priesthood : it is not lawful for us to meddle with empire or the rights of government ; nor for thee , o emperour , with the rites of incense . the summe is this , if christ by his kingly power governs his church , and christian kings are his deputies , then they also are the supreme under christ of the whole government of the church . . so that now i shall not need to make use of the precedents of the old testament , nor recite how david order'd the courses of the levites , the use of the bow in the quire , the solemnities of publick service , nor how solomon put abiathar from the high-priesthood , nor how jehu , nor hezekiah , nor josiah reform'd religion , pull'd down idols , burnt the groves , destroyed the worship of baal , reduc'd the religion of the god of israel . this indeed is an excellent argument , because it was a time in which god gave his priests more secular eminency and external advantages then ever he did since , and also because christ chang'd nothing in the kingdomes of the earth ; he left them as he found them , onely he intended to make them ministers and portions of his kingdome ; and that they should live privately , and govern publickly by his measures , that is , by the justice and mercy evangelical . but this argument i was the more willing to touch upon because the church of england much relies upon it in this question , and excommunicates those who deny the supreme civil power to have the same authority in causes ecclesiastical , which the pious kings of the hebrews had over the synagogue : but i find the ancient doctors of the church pressing much upon the former medium , that christ hath specially intrusted his church to christian princes . for , . christ shall call christian kings to account for souls . cognoscant principes seculi deo se debere rationem reddere propter ecclesiam quam à christo tuendam suscipiunt . nam sive , augeatur pax & disciplina ecclesiae per fideles principes , sive solvatur , ille ab eis rationem exigit qui eorum potestati suam ecclesiam credidit , said isidore hispalensis . let the princes of the world know that they must give an account to god for the church which they have received from christ into their protection . for whether the peace and discipline of the church be encreased by faithful princes , or whether it be dissolv'd , he who hath intrusted his church to their power will exact an account from them . and therefore p. leo to leo the emperor gave this advertisement , debes incunctanter advertere regiam potestatem tibi non solum ad mundi regimen , sed maximè ad ecclesiae praesidium esse collatam , you must diligently remember that the supreme power is given to you not onely for the government of the world , but especially for the safety and defence of the church . now this defence not being onely the defence of guards , but of lawe ; not onely of persons , but especially of religion , must needs inferre that kings have something more to doe in the church then the court of guards hath : he defends his subjects in the service of god ; he defends and promotes this service ; he is not to defend them if they disserve christ , but to punish them , and of this he is judge and exactor : and therefore this defence declares his right and empire . ex quo imperatores facti sunt christiani res ecclesiae ab ipsis dependisse : so socrates expresses this question . ever since the emperors became christian the affaires of the church have depended upon them . they did so before , but they did not look after them : they had the power from christ , but they wanted his grace : they owed duty to him , but they paied it not , because they had no love for him . and therefore christ took what care he pleas'd , and supported it in persecution , and made it grow in despite of opposition : and when this he had done long enough to prove that the religion came from god , that it lost nothing by persecution , but that his servants loved him and died for him , then he called the princes into the house of jacob , and taught them how to administer his power to the purposes of his own designement . hence come those expressions us'd often by antiquity concerning kings , calling them vicarios dei , verae religionis rectores , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the deputies of god , governours of true religion , the captains and conductors of faith and godlinesse ; ad quorum curam , de qua deo rationem reddituri erant , res illa maximè pertinebat , for to their care religion and the church did belong , and concerning that care they were to give an account to god. now if we descend to a consideration of the particular charges and offices of kings in relation to the church , it will not onely be a mighty verification of the rule , but also will minister to the determination of many cases of conscience concerning kings and concerning the whole order ecclesiastical . this i shall doe in the following rules , which are but appendices to this . rule v. kings have a legislative power in the affaires of religion and the church . this is expressely taught by s. austin . in hoc reges sicut eis divinitus praecipitur deo serviunt in quantum reges sunt , si in suo regno bona jubeant , mala prohibeant , non solùm quae pertinent ad humanam societatem , verùm etiam quae pertinent ad divinam religionem , in this kings in that capacity serve god according to the divine commandement , if in their respective kingdomes they command good things and forbid evil , not onely in relation to humane society , but in order to religion . the least part of this power is to permit the free exercise of it , and to remove all impediments , and to give it advantages of free assemblies , and competent maintenances and just rewards and publick encouragements . so cyrus and darius gave leave and guards and rescripts , warranty and provisions and command to the jewes of the captivity to build the temple . so constantine and licinius did to the christians to practise their religion . thus hezekiah and some other pious kings of the hebrews took away the offences of the people , the brazen serpent , the groves and images , the altar of bethel , and the idolatrous services . and of these things there is little question ; for the christian princes by their authority shut up the temples of the heathen gods. that which is yet more considerable is , that by punishments they compel their subjects to serve god and keep his commandements . that which was observed of the primitive christians , that they tied themselves by oaths and covenants to serve god , to doe justice , not to commit adultery , to hurt no man by word or deed , to doe good to every man they could , to assemble together to worship christ , that christian princes are to secure by laws , that what men will not doe by choice , they may whether they will or no ; and this not onely in things relating to publick peace and the interest of the republick , but in the immediate matters of religion : such as are laws against swearing , against blasphemy , against drunkennesse and fornication and the like , in which the interest of souls is concerned , but not the interest of publick peace . hoc jubent imperatores quod jubet christus ; and it is a great service to christ that the fear of men be superadded ; because to wicked persons and such for whom the severity of laws was made , it often prevailes more then the fear of god. but that which is more then all this is , that besides those things in which god hath declar'd his will , the things of the church , which are directly under no commandement of god , are under the supreme power of christian princes . i need no other testimony for this but the laws themselves which they made , and to which bishops and priests were obedient and profess'd that they ought to be so . and this we find in the instance of divers popes who in their epistles gave command to their clergy to observe such laws which themselves had received from imperial edicts . for there are divers laws which are by gratian thrust into his collection which were the laws of christian princes . the canon judicantem . . q. . expressing the office of a judge in the cognisance of causes , attributed by gratian to pope eleutherius , was a law made by the emperor constantine , l. . c. de judic . c. theodos. and so was that which was attributed to p. fabian against accusers , can. si quis iratus : it is in the theodosian code and was made by the same prince . the canons which goe under the names of a sixtus and b adrian and fabian before cited of the same title were made by gratian the sonne of valentinian the elder : c who also made the rescripts for restitution of church-goods taken from bishops when they were forc'd from their sees , attributed to pope caius and pope john. theodosius the emperour made the canon qui ratione * for order in accusations , which yet is attributed to pope damasus , but is in the theodosian code : for thus the popes easily became law-givers when they adopted into the canon the laws of their princes , which by their authority prevail'd beyond the memory of their first makers . the canon consanguineos , for separation of marriage within the prohibited degrees , was not the popes , but made by theodosius , as it is thought , at the instance of s. ambrose : and valentinian made the canon privilegia for confirmation of the privileges of the church , which goes under the name of anacletus . i could reckon divers others , for indeed the volume of the decrees is full of such constitutions which the christian emperors made , but they were either assumed by the popes or imputed to them . but that the popes as ecclesiastics had no authority to make laws of ecclesiastical affaires , but that the emperors had , was sufficiently acknowledged by pope honorius . imperator justinianus decrevit ut canones patrum vim legum habere oporteat , that the canons of the fathers became a law in the church , was by the constitution of the emperor justinian . for that was all the end both of the labours of warre and the counsels of peace , ut veram dei cultum orbis nostri plebs devota custodiat , said theodosius and honorius in their letters to marcellinus : that our people may devoutly follow the true worship of god. upon this account we find that constantine , anastasius and justinian made laws concerning the expence and rites of sepulture . gratian , valentinian and theodosius forbad dead corps to be interred within the memorials of martyrs and apostles . honorius appointed the number of deanes in the metropolis , and the immunities of every church . leo and anthemius forbad alienation of church-lands . but what should i instance in particulars ? they that know not this are wholly strangers to the civil law , particularly the first book of the code , the authentics , the capitulars of the french princes , the laws of the goths and vandals , and indeed of all the christian princes of the world . but the first titles of the code , de summa trinitate & fide catholica , de sacrosanctis ecclesiis , de episcopis & clericis , de episcopali audientia , de haereticis , manichaeis , samaritis , de apostatis , and divers other are witnesses beyond exception . * now in this there is no exception of matter . for whatsoever is under government is also under the laws of princes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said justinian . nothing comes amisse to the prince , every thing is under the royal cognisance . constantine made laws concerning festivals , and appointed what labours might and what might not be done upon the lords day ; and so did leo the emperour . valentinian the elder made a law that no clergy-man should receive an inheritance by the will or gift of widdows and orphans , unlesse they were of the kindred . s. † ambrose complains heavily of the law , and so does s. * hierome , but confesses it was just , and procur'd by the avarice of some clergy-men who under cover of religion made a prey of the widdows . but this decree was sent to pope damasus and publickly read in the churches of rome . and honorius the emperor made a law concerning the election of the pope . which two last instances i reckon to be very great , because at rome now-a-daies they are intolerable . but if all these laws were made by emperors onely by force , against right & justice , & beyond their just power , then we are never the nearer for this argument : & that it is so , baronius is bold to affirm , who upon this title blames justinian for medling with the affaires of the church : for quid imperatori cum ecclesia ? what hath the emperor to doe with the church ? we know who said it . and therefore a synod at rome under symmachus abrogated a law made by basilius a deputy of king odoacer in an assembly of ecclesiastical persons , in the vacancy of the see apostolick , upon the death of simplicius . now the law was a good law , it forbad the alienation of the goods of the church ; yet because it was a law made by a laick , they thought fit to annul it . to these things i answer , that it matters not what baronius says against justinian , for pope hadrian the th , who is much more to be credited , commends him , & propounds him as a great example imitable by all princes : and it was not justinian alone , but very many other princes both before and after justinian : and therefore to ask what hath the emperour to doe with the church ? might become donatus ( whose saying it was , and whom s. austin confuted for saying so ) but it becomes not any man that loves truth and order . as for the roman synod under symmachus , the matter was this . he would needs make himself head of a synod without the bishop , ( for he was lately dead ) and made a law with an anathema for the sanction , and would have it passe not for the law of the prince , but for a law of the church ; which because the ecclesiastics had no reason to accept for such , when it was not so , they did annul it : talem legem viribus carere , nec posse inter ecclesiastica ullo modo censeri , said eulalius the bp. of syracuse in that synod . * but that this makes nothing against the prince his power of making laws , appears by the great submission which even the bishops of rome themselves made to the imperial laws , even when they lik'd them , and when they lik'd them not . i instanc'd before in damasus causing the law of valentinian against clergy-men receiving inheritances from widdows to be read in all the churches of rome . pope boniface consented to the law which honorius the emperor made about the election of the pope , and was so far from repudiating an ecclesiastical law made by the prince , that he intreated him to make it . but that which is most material to this inquiry is , the obedience of s. gregory the great to mauritius the emperor , who made a law that no souldier should turn monk without his leave . this s. gregory esteem'd to be an impious law , he modestly admonished the emperour of the irreligion of it . but maurice neverthelesse commanded him to publish the law . the good bishop knew his duty , obeyed the prince , sent it up and down the empire , and grave this account of it : utrobique quae debui exolvi , qui imperatori obedientiam prabui , & pro deo quod sensi minimè tacui , i have done both my dutyes , i have declar'd my mind for god , and have paid my duty and obedience to the emperour . legibus tuis ipsi quoque parent religionis antistities , said pope gelasius to anastasius the emperor . even the bishops , the ministers of religion , obey thy laws . now this is not for decency onely , & upon prudent considerations , but upon necessity and by the divine authority : cognoscentes imperium tibi supernâ dispositione collatum , as knowing that the empire is given to thee by god. and therefore the great prelates of the church , when they desir'd a good law for the churches advantage should be made , they presently address'd themselves to the emperor , as to him who alone had the legislative power . i have already instanc'd in pope boniface intreating honorius to make a law concerning the election of the pope . sergius also patriarch of constantinople petition'd the emperor heraclius to publish a pragmatic sanction that no man should be admitted into the clergy but into a dead place . * these things are so plain , that i may justly use the words of the fathers of the th council of toledo , speaking of chintillanus their king , nefas est in dubium deducere ejus potestatem cui omnium gubernatio superno constat delegata judicio , it is impiety to call in question his power , to whom the government of all is certainly deputed by the divine judgement . i therefore conclude this particular with the excellent words of cardinal cusanus . it becomes not any man to say that the most sacred emperors , who for the good of the republick did make many constitutions concerning the election of bishops , collation of benefices , observation of religions , did erre . nay , we have read that the pope of rome hath intreated them that they would publish laws concerning divine worship , & for the publick good , and against sinners of the clergy . and lest peradventure it be said that the strength of all these constitutions did depend upon the approbation of the authority apostolical or synodical [ viz. of the pope or council ] i will not insist upon this : although ( let me say this ) i have read and collected fourscore and six chapters of ecclesiastical rules of the antient emperors , which were to no purpose to insert here , and many other of charles the great and his successors , in which many dispositions or appointments are to be found concerning the pope of rome , and all patriarchs , and the conservation of bishops and others ; and yet i never read that ever any pope was ask'd to approve those laws , or if his approbation did intervene , that upon that account the laws did bind . but it is read that some popes of rome have confess'd that they had those imperial laws in veneration . and this thing is so true and so publickly known , that the french embassadors openly told it in the council of trent , that the kings of france , by the example of constantine , theodosius , valentinian , justinian and other christian emperors , made many laws concerning holy things , and that these did not onely not displease the roman bishops , but they put many of them into their canons : that the chiefest authors of these laws , charles the great and lewis the ninth , they thought worthy to be canonis'd and declar'd saints , and that the bishops of france and the whole order ecclesiastical have piously rul'd and govern'd the gallican church by the prescript of those ecclesiastical laws which their kings had made . rule vi. the supreme civil power hath a power of coercion of every person in the whole order ecclesiastical . he that sayes all must be subject , need not instance in particulars , and say that titius and sempronius , and the village curate , and the bishop of the diocese must be subject . but yet because of the pretences of some , the fathers of the church have found it necessary to say , that even ecclesiastics must be subject ; and that they are a part of the all . so s. chrysostome explicating the words of s. paul , saith [ but paul gives us those reasons which command us of duty to obey the powers ; shewing that these things are commanded to all , not to seculars only , but to priests and monks : which he shewes in the very beginning , when he saith , let every soule be subject to the supereminent powers ; although thou beest an apostle , or an evangelist , or a prophet . for this obedience or subjection ( be sure ) will not destroy thy piety . that s. chrysostom here speaks of secular powers is evident in the whole homily , and it appears also in the words here reported ; for he sayes that even an apostle must be subject , who because he hath no superior ecclesiastical must be subject ( if at all ) to the secular , or supreme civil power . and this place is so understood by s. irenaeus lib. . cap. . s. basil in constit. monast . cap. . s. ambrose upon this place , and s. austin lib. de catech. rud . c. . and contr . parmen . l. . c. . who expressely derides those that expound the [ higher powers of s. paul ] by ecclesiastical honours . but this thing is evident by notoreity of fact . theodoret tells of eusebius bishop of samosata , that when the imperial edict of banishing him from his see , and sending him into thrace , was brought by a messenger in the twilight , he charg'd him to say nothing , lest the people should tear the officer in pieces . but the bishop according to his custome went to evening prayer ; and then with one servant , with a book and a pillow went to the water side , took a boat and pass'd over to zeugma . the people having soon miss'd their bishop , followed him , found him out , would fain have brought him back ; but he refus'd , and told them is was the precept of the apostle , to be obedient to the higher powers : and upon that he rested , and they return'd . and the same was the submission , and the same was the reason of s. athanasius , as appears in his apology to constantius the arrian emperor ; and the same subjection was professed by justin martyr to antoninus the emperor , nos solum deum adoramus , et vobis in rebus aliis laeti inservimus , imperatores ac principes hominum profitentes , we onely worship god , in other things we chearfully serve you , as professing you to be emperors and the princes of mankind . ego quidem jussioni subjectus , said s. gregory to mauritius , i am subject to command : and then it is certain , he was subject to punishment in case he disobeyed the command . ad hoc potestas super omnes homines dominorum meorum pietati coelitus data est . he had no more immunity then any man else , for from heaven a power is given to the prince over all men . the effect of this instance and these words of gregory is acknowledged by espencaeus , gregorius magnus agnoscebat imperatoribus concessum esse dominari sacerdotibus , gregory the great acknowledged that to the emperors it was granted to rule over the priests . and the same was affirmed by pope honorius , sancta ecclesia legum saecularium non respuit famulatum quae aequitatis & justitiae vestigia imitantur , the holy church refuses not to obey secular lawes that are equal and just . but i undertook to evidence the truth of this rule by matter of fact and authentic precedents . constantine received the libells which the bishops at nice had prepar'd one against another . he told them indeed that it was more fit for them to judge him , then he them , and therefore he burn'd the papers ; but this signified nothing but that it was a shame to them whose office was to reprove all sinners , to accuse one another of crimes before their prince . but that this was nothing but a modest redargution of them appears , because he did upon their condemnation of arrius banish him , and recalled him without their absolution of him . he banish'd eusebius and theognis , whom the council had depos'd , and took cognisance of the cause between athanasius and the bishops his accusers ; that it might appear what he had said to the prelates at nice was but a modest reproof or a civil complement , for it was protestatio contra factum . if he said that , he said one thing and did another . * his son constantius caus'd stephen bishop of antioch to be convened in the palace upon the law de vi publica , and the lex cornelia de sicariis . his lay-judges heard him , found him guilty , and commanded the bishops to depose him from his bishoprick and expel him out of the church . his brother constans heard narcissus of cilicia , marcus the syrian , theodore of thrace and maris of chalcedon against athanasius and paul bishop of constantiople . valentinian the emperor set a fine upon the head of chronopius the bishop , and inflicted divers punishments upon the bishops ursicinus , ruffus , ursus and gaudentius for making schismes to the disturbance of the publick peace . gratian the emperor depos'd instantius , salvianus and priscillian from their bishopris and banish'd them , and afterwards recall'd them . arcadius the emperour heard s. chrysostom's cause and banish'd him ; and pope innocent , who found fault because he gave wrong judgment , yet blam'd him not for usurping of a right to judge him . theodosius the yonger imprison'd bishop memnon and s. cyril of alexandria . indeed the prince was misinform'd by john of antioch ; but when by the great ephesine council , he was rightly instructed , he condemn'd john of antioch , and afterwards released the two bishops at the great & passionate * petition and importunity of the council of ephesus . and when ibas bishop of edessa had excommunicated some priests of his diocese , they appeal'd to the emperor and were heard . theodoric king of italy receiv'd accusations against pope symmachus , and sent altinus a bishop to be the visitor of that see , and afterwards remitted the matter to a synod . justinus the emperor gave judgment upon dorotheus bishop of thessalonica for sedition and homicide . justinian banish'd julian the bishop of halicarnassus , severus bishop of antioch , peter of apamea and zoaras a priest : but he also judged the cause of pope sylverius for certain treasonable letters ; and recalled him from banishment , but so that he should not be restor'd to his see , unlesse he were found innocent of the accusation . i could reckon very many more instances to the same purpose , but these are as good as more ; especially being but particulars of that power and just consequence of that authority which i have prov'd by the lawes of god and the confessions of the church to be inherent in the supreme power . i summe up this with the words of balsamo . quia statutum est nullum per alium injuriâ afficiendum , ipse patriarcha ab imperatore , qui ecclesiae habet potestatis scientiam , judicabitur forte ut sacrilegus , vel malè de fide sentiens , vel alicujus criminis reus : hoc enim judicialiter actum vidimus diversis temporibus , because it is commanded that one man should not injure another , the patriarch himself shall be judged of the emperor , who hath cognisance over the power of the church peradventure for sacrilege , or for heresy , or for the guilt of any other crime ; for we have divers times seen such judicial processes . and to the same purpose the seventh canon of the first council of matiscon subjects the clergy to the secular judge in the causes of theft , witchcraft and murder ; and the council of toledo which is cited c. filiis . q. . does the like in the matter of robbery or cosenage . for either clergy-men are not subjects , or they are bound by the lawes of their prince . if they be not subjects , how come they free ? if they be subjects , where is their privilege ? or is the spiritual calling of a nature so disparate and estrang'd from the commonwealth , that it is no part of it ? or is it better then the secular ? the questions are worthy inquiring after ; but the decision of them will take off many prejudices from this great measure of conscience , concerning the fountain of humane lawes and judicatories . but upon a closer view of the particulars it will be found that the whole matter is a mistake ; a false consequence drawn from a true estimate of religion : for all men grant that religion is the greatest excellency , that our soules are the biggest interest , that all our wealth is best imployed when it is spent in gods service , that all things must yield to our duty to god : these are all very true , as every thing else is when it is truly understood ; but what then ? therefore the ministers of religion are to be preferred before the ministers of policy ? well , suppose that , for it is true that every thing is best in it's own place and time . but what ? therefore the ministers of religion are superior to princes , whose government & care , whose office and imployment is meerly temporall ? that will not follow ; nor this , therefore the ministers of religion are in all things better ; nor this , therefore they are in nothing inferior ; nor this , therefore they are not subject to civil government , and civil punishments . but these things must be considered apart . i. question . in what sense the service of god is to be preferr'd before every thing else . to this i answer , . that if the service of god be taken in a sense oppos'd to any other thing which is not the service of god , there is no peradventure but it is to be preferred before every thing ; for the question is no more then this , whether we ought to serve god , or not to serve him . for if that which is not gods service comes in competition with that which is , if the first be preferr'd , god is directly despis'd . . if by the service of god is meant the vertue of religion express'd in externall action , as saying our prayers , receiving the holy sacrament , visiting churches , sitting at the memorials of martyrs , contemplation , fasting , silence , solitude , and the like , then it is as certain that the service of god in this sense is to be preferred before many things , but not before all things ; not before many things of our ordinary life , not before many things of civil society . for to keep a holy-day is a part of the service of god , but not to be preferred before bodily labour in our trade , if that labour be necessary for the feeding our family with daily bread . contemplation is an excellent part of the divine service ; but charitable actions are more useful . to heare a good sermon is good ; but to snatch even an oxe out of a pit is to be preferr'd before it . this our blessed saviour taught us in those excellent words , i will have mercy and not sacrifice . for not onely the precise vertue of religion is the divine service , though by propriety it hath obtain'd the name : but the doing all our duties , the works of our calling , all charitable ministeries , all useful trades , all the graces of the spirit expressed in actions and obedience , is the service of god , and of one it cannot be said , it is better then another ; for they shall all be requir'd in their season . for , . it is one thing to inquire which is in it self more excellent , and another thing to ask which we are to chuse ; one thing to say this is to be preferr'd in estimation , and another to say this is to be preferr'd in practice . ecstasies and raptures and conversing with blessed spirits are certainly actions and passions respectively of greater eminency then dressing the sores of poor boyes in hospitals ; and yet he that does this , serves christ and does good , while he that followes after the others may fall into the delusions of the devil . that which is best in it self is not best for me : it is best for the best state , but not for the state of men who dwell in imperfection . strong meat is better then milk , but this is best for babes ; and therefore he would but ill consult to the good of his child who , because it is a princely boy , would feed him with bief and venison , wild boare and the juice of great fishes . certainly a jewel is better then a piece of frize ; and gold is a more noble and perfect substance then barly : and yet frize and barly doe in their season more good then gold and jewels , and are therefore much more eligible . for every thing is to be accounted of in it's own place and scene of eminency : the eye loves one best , and the tongue and palate , the throat and stomack love the other . but the understanding which considers both gives the value according to the degree of usefulnesse , and to the end of it's ministery . now though our understanding can consider things in their own perfections , and proportion honour and value to them ; yet that which is better then honour , love and desire , union and fruition are due to those things most , which it may be we honour least . and therefore there are some parts of the service of god which are like meat and cloths , and some which are like gold and jewels ; we value and admire these , but we are to chuse the other : that is , we preferre one in discourse , and the other in use ; we give better words to one , and better usages to the other . and therefore those parts of the divine service which are most necessary , and doe most good to mankind , are to be chosen before those that look more splendidly , and in themselves import more perfection . the foundation of a house is better then the roof , though the roof be gilded ; and that part of the service of god which serves the needs of mankind most , is to be chosen before those which adorn him better : so that actions of high and precise religion may be the excellencies and perfections of a humane soul ; but the offices of civil governours , their keeping men in peace and justice , their affrighting them from vile impieties , may doe much more good to mankind , and more glory to god in the whole event of things . . but then if it be inquir'd whether is better , prayers or government , a pulpit or a court of judicature ; i am to answer that they are both best in their time . the pulpit rules on sundays , the court of judicature all the week after . the pulpit guides the court , and the court gives laws to the pulpit . the pulpit gives counsel to this , and this gives commands to that . but there is this difference , if the pulpit says amisse we are not bound by it : but if the court judges ill , we may complain , but we must submit . but then to inquire which is better , when they are both the servants of god , is to make a faction in the house of unity ; and as there can be no good end served in it , so there can be no good ground of reason or revelation by which it can be determin'd . . if the question at last be , whether is to be preferr'd , the service of god , that is , an act of religion , or an act of civil life ; i answer , that ordinarily religion is to be preferr'd , when there can be a question reasonably ask'd which is to be chosen . that is , if it be indifferent as to the person , there is no indifference in the thing : for the religious act does more honour to god and more good to us . but it is because that where our life and time is empty of other duties , then and there is the time and proper season of religion . but if it be not indifferent to the man , but an act of life or civil calling be in it's season and appointment , then this is to be preferr'd before that . . lastly , it is to be observed , that there are seasons ordinary and extraordinary in our services of god. every thing in it's season is to be preferr'd : and therefore upon festivals we are to goe to church and to publick offices , upon other days to follow the works of our calling : and so prefer both in their time . but sometimes these ordinary seasons are invaded by extraordinary necessities , and then that must prevail which is most necessary in it's season , and the other must give place . now because this happens often in the needs of our life , and not very often in the needs of religion , therefore in cases of natural or political necessities , the things of the commonwealth are to be preferr'd before the things of the church ; that is , the service of god in charity before the service of god in the vertue of external religion : and the reason is , because this can stay , and the other cannot ; and this can be supplied with the internall , that is , the religion of the heart , but that cannot be supplied with the charity of the heart . question ii. which are to be preferr'd , and which are better , things spiritual or things temporal ? to this the patrons of ecclesiastic monarchy give a ready answer out of s. gregory nazianzen , speaking to the presidents . nam vos quoque potestati meae meisque subselliis lex christi subjicit . imperium enim ipsi quoque gerimus , addo etiam praestantius ac perfectius ; nisi verò aequum est spiritum carni fasces submittere , & coelestia terrenis cedere , the law of christ hath subjected you also that are civil magistrates to my chaire . for we also have an empire , yea a better and more perfect then yours , unlesse it be reasonable that the spirit should submit to the flesh , and heavenly things give place to earthly . for temporal things belong to the body , and spiritual things to the soul : by how much therefore the soul is above the body , by so much spiritual things are above the temporal . for a temporal end is and ought to be subordinate to a spiritual ; because temporal felicity is not the last end of man , but spiritual and eternal : this therefore being the greatest , ought to be ministred to by the cession of the temporal . to this i answer , that temporal things ought to yield to spiritual , if by spiritual things be meant the glory of god , and the good of souls , but not to every thing that is spiritual . for though it be a spiritual imployment to serve god in the communion of saints , and the life of a man be a temporal thing ; yet a man is not bound to lose his life to goe to publick churches , but for his own souls salvation , for the promotion of religion and the honour of god he is . a man is very much better then a beast ; yet the life of a beast is better then the superfluous hair of a mans beard . the honour and reverent usage of churches is a spiritual concern and a matter of religion ; and yet when an army is hard put to it , they may defend themselves by the walls and strength , and preserve their lives with an usage of the church , which was never intended by the patron that built it , or the bishop that consecrated it . when temporal life and eternal are compar'd , when the honour of god or the advantage of a man are set in opposition , when the salvation of a soul and the profit of trade are confronted , there is no peradventure but the temporal must give way to the spiritual . but when a temporal necessity and a spirituall advantage are compar'd , the advantage in the nature of the thing is overballanc'd by the degree of the necessity , and the greatnesse of the end : and it is better to sell the chalices of the church , and minister to religion in glasse or wood , then to suffer a man to starve at the foot of the altar . the consequent of this consideration is this , that although spiri●●al things are better then temporal , yet not every thing of spiritual nature or relation is to be preferr'd before all temporals . . another consideration is this , that there is difference also in the degrees and measures of cession or yielding . temporal things must yield , that is , we must so order our affaires that by them we serve god ; our money must goe forth in justice and charity , our time must yield up portions to religion , our persons must decline no labour for gods service , and if ever there comes a contest between our duty and our profit , or our ease , or our advantage , we must by the losse of these secure our gaines and our interest in that . but this preferment of one before another does not consist in giving to one secular advantages before the other , temporal honours , and precedences in processions , in escutcheons and atchievements , but in doing the duty of that which is incumbent , and making the other minister to that which is more necessary . he that preferres religion before the world is not tied to bestow more money upon his chappel then upon his house . if god had chosen him one place of residence , and a temple for his house and for the religion of the nation , as he did among the jews , there had been a great decency & duty of doing so upon many accounts ; for then the question had been between religion and irreligion , zeal and contempt , love of god and neglect ; and then the determination had been easy . but now since the whole end of internal religion can be serv'd by giving to places of religion that adornment which may make the ministeries decent and fitted , and of advantage ; beyond this , when we come to a dispute between that which is in order to a spiritual end , and that which serves a temporal , more things are to come into consideration besides the dignity of the relation . . for it is yet further to be observed , that when it is said that all temporal things are subordinate to our spiritual ends , the meaning is , that all the actions of our life , all that we are , and all that we have , must be directed actually or habitually to the great end of man , the glorification of god and the salvation of our souls ; because god hath ordain'd this whole life in order to that ; and therefore in the generality it is true that all temporal things are to minister to spiritual . but then this is to be added , that temporal things are not ordain'd to minister to spiritual intermedial things , such , i mean , which are not directly and in circumstances necessary . i must serve god with my substance ; therefore i must by my substance contribute to the just and appointed ministeries of religion : but it does not follow , that if the church multiply priests unnecessarily , and god hath multiplied my children naturally , that therefore i must let my children want to feed the numerous company of them that can minister spiritual things . the whole is subordinate to the whole , that is all our temporalities are given us to serve god with : but then they are given us also to serve our own needs that we may serve god ; but they are not any other ways subordinate , but to enable us to serve him , not to serve the particular spiritual end , unlesse it be by accident , that is , not unlesse we cannot serve god without it . . for temporal things and spiritual things have both the same supernatural end , that is , gods glory and eternal felicity . and sometimes they severally tend to this end , and then they are to goe their own ways , and not to minister and be subordinate to each other . but sometimes they are to combine and to cooperate , and then temporal things must serve spiritual , and spiritual must serve the temporal . for example . the temporal or civil power hath for it's end publick tranquillity , that men may serve god in all godlinesse and honesty . the ecclesiastical power hath the same end : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said isidore pelusiot . i shall not now consider the whole effect of this truth , but in order to the present say , that since both temporal and spiritual things minister to the same end , that is , salvation of mankind , they are distinct methods or instruments to that end , and of themselves are not in subordination to one another ; but as temporal things must serve spiritual when there is need , so must spiritual serve the temporal when they require it : the temporal power must defend religion , and religion must minister to the publick peace . the prince must give advantages to the ministers of religion ; and the ministers of religion must pray for the princes armies , his prosperity , his honour , and by preachings and holy arts must give bridles to the subjects , keeping them in duty by the means of conscience . the prince by laws and fear makes men just and temperate , chast and peaceable : the priest does but the same thing by the word of his proper ministery . he that does it most effectually is the most happy : but he that will goe about to compare which does it most , and therefore is to be preferr'd , shall then hope to doe it prosperously when he can tell which side of the aequinoctial hath most starres , or whether have most drops of water , the northern or the southern seas . the summe of this consideration is this , that although temporal things in their latitude are to serve spiritual ends , meaning the great end of the perfection of our spirits : yet so must the intermedial spiritual things serve the same great end ; but the intermedial temporal and the intermedial spiritual are not subordinate to one another , unless it be by accident , and that may and often does happen on either side . but i must adde one thing more for explication ; and that is , that though all things of the world are to minister to the great end of souls , and consequently are subordinate to that great end ; yet it is ( that i may use s. pauls expression in another case ) by reason of him that hath put all things under it : for this subordination is not natural , or by the nature of the thing , but by the wise oeconomy and disposition of god ; who having appointed that all things shall be sanctified by the word of god and prayer , that natural powers shall be heightened by grace , and shall passe into supernatural , and this world into another , hath by his own positive order dispos'd of temporal things and powers beyond their own intention . but otherwise , temporal things have an ultimate end of their own , terminating all their natural intention and design . thus the end of the mariners art is not the salvation of the souls of them that sail with him , but the safe landing of their persons and goods at the port : and he that makes statues hath for his end a perfect image . indeed the man may have another end , to get reputation , to maintain his family , to breed up his children in the nurture and admonition of the lord , and at last the salvation of his own soul , by doing things honest and profitable : but though these may be the ends of the man , yet they are not the ends of his art ; and therefore his art hath no natural subordination , because it hath no natural order to eternal salvation . and this is the case of many temporal things , especially arts , offices , entercourses and governments . therefore supposing all that is said in the objection , that temporal felicity is not the last end of man , but spiritual and eternal , yet though it be not the end of a man , it may be the end of humane government ; and by not being in a natural order to spiritual ends , though spiritual be a better thing , yet it follows not that it ought to take place of that , upon the account of its being better in another kind . the body indeed is subordinate to the soul , because it hath all its motion and operation and life from the soul , and in a natural conjunction and essential union is it's appointed instrument : but temporal things and spiritual are not so conjoyned , and doe not naturally , but by accident minister to each other ; and therefore are made subject to each other alternately , when they are called to such accidental or supernatural ministrations . question iii. whether are to be preferr'd , spiritual or temporal persons ? how spiritual things are to be preferr'd before temporal i have already accounted ; but it is a consideration distinct from that , whether spiritual persons be to be preferr'd before temporal . for from things to persons it will not follow : and he that hath a better art is not always the better man ; and he that is imployed in the best concernments , hath not always the advantage of profession . there was a time in rome when the physicians were but servants , and had not the liberty of romans ; but certainly it is a better trade then fighting : and yet then the souldiers were accounted the greater men . herod the sophister had a sonne that was a fool and could never learn the alphabet , but he had two and twenty slaves that were wise fellows ; but the master was the better man. but when the question is concerning the honour and dignity of persons , we are to remember that honor est in honorante : many men deserve honour that have the least of it , and it is as it is put upon us by others . to be honour'd is to have something put to them , it is nothing of their own . therefore in this question there are two things to be ask'd : the one is , what spiritual persons deserve ; the other is , what is given them . they may deserve more then they have , or they may have more then they deserve ; but whether either or neither happens , he that honours himself , his honour is nothing ; but he is honourable whom god or the king honours : and therefore spiritual persons ought to receive much , but to challenge none ; and above all things ought not to enter into comparison with them from whom all temporal honour is deriv'd . but when the question is concerning the prelation of secular or ecclesiastic persons , the best answer is given to it , when they strive to preferre one another in giving honour to each other . but i remember that the legates at trent were horribly put to it to place the orators of the kings of france and spain , who would both goe first : they at last found an expedient , and they did both goe first , and both were preferr'd in several positions . so is the spiritual person and the civil , they are both best , but the honour of one is temporal , and the honour of the other is spiritual ; or rather , one is properly called honour , and the other , reverence . honour the king , reverence his priests . but this question is not properly a question of right , but of duty : and the spiritual man must not call for it , but the other must pay it . and it is something a sad consideration to think that all the questions of the preference and comparison of spiritual and temporal persons doe end in covetousnesse and ambition , to which spiritual eminency , let it be never so great , was never intended to minister . for the honour due to spiritual persons for their spiritual relation is a spiritual honour , and that though it be never so great cannot well be compar'd with temporal ; for it is a great honour in another kind : but whatsoever temporal honours are given to them , are then well given when they are done in love to religion ; and are then well taken when the advantage passes on to the good of souls , and does not sully the spiritual man with spiritual pride , or temporal vanity . socrates complains that the bishops of alexandria and of rome were fallen into empire , or dominion . that 's none of the preference proper to a spiritual man. he is then honor'd , when his person is had in reverend and venerable esteem , when his counsel is ask'd , when his example is observ'd and followed , when he is defended by laws and princes , when he is rescued from beggery and contempt , when he is enabled to doe his duty with advantages , when he can verify his ecclesiastical power , when he can vindicate religion from oppression , and lastly , when his person which is the relative of religion receives those advantages which as a man he needs , and which can adorne him as such a man. but if he disputes for any other honour , so much is his due as is given him by christian princes or commonwealths , and no more ; and he will gain the more by making no further question . christ gave his apostles power abundantly , but the greatest honour he gave them was to suffer for his name ; and of this he promised they should want nothing : but when kings became nursing fathers of the church , and she suck'd the breasts of queens & princely women , then the spiritual person & guides of souls had temporal honours heap'd on them , as the offerings were made for the tabernacle , more then was sufficient . for it quickly rose into excesse , and then the persons of the prelates fell into secular affections , and grew hated and envied and oppos'd . ammianus marcellinus giving an account of that horrible sedition raised in rome in the contest between damasus and ursicinus about the papacy , says he wonders not that the prelates did so earnestly contend for the bishoprick of rome , cum id adepti , futuri sint ita securi , ut ditentur oblationibus matronarum , procedantque vehiculis insidentes , circumspecte vestiti , epulas curantes profusas , adeo ut eorum convivia regales superent mensas , because when they have obtained it , they are safe and warm , full with the oblations of the good women , and are carried in their caroches , and are neatly habited , and splendidly feasted , and themselves keep tables beyond the profusenesse of kings . now although bishops are men , and religion it self is serv'd by men who have bodies and secular apprehensions , and therefore does need secular advantages ; yet this belongs to them as men , not as spiritual . it is just as if you should call the general of an army holy father , and beg his blessing , and set him in the chiefest place of the quire , and pray him to preach upon the greatest festivals of the year , and run in multitudes to hear him speak . these are the proper honours of spiritual persons ; and the splendor of the world is the appendage of secular atchievements : whatsoever is necessary for their persons in order to the advantages of religion is very fit to be given by princes to the bishops , who will certainly modestly entertain it , & by pious conduct transfer it to the glory of christ and the good of souls . but this is none of the honour that christ invested their holy order with : they have an honour and a blessednesse which none but themselves can take from them . the rosary of christian graces is the tiar of their head , and their office is their dignity , and humility is their splendour , and zeal is their conquest , and patience is their eminence , and they are made illustrious by bringing peace , and promoting holinesse , and comforting the afflicted , and relieving the poor , and making men and women useful to the publick , and charitable in their ministeries , and wise unto salvation . this is that which was spoken by god in the prophet isaiah , since thou wast precious in my sight thou hast been honourable . and this was observed by the pagan , who being surpris'd with the secular splendor of the roman bishops lik'd it not , but said that there was another way for them to be truly happy : esse poterant beati revera , si magnitudine urbis despectâ quam vitiis opponunt , ad imitationem antistitum quorundam provincialium viverent , quos tenuitas edendi potandique parcissimè , vilitas etiam indumentorum , & supercilia humum spectantia , perpetuo numini verisque ejus cultoribus ut puros commendant & verecundos . they are the words of ammianus marcellinus whom i lately mentioned . the roman bishops might indeed be truly happy , if they despising the splendors of the city would live as some bishops in the provinces , whom their temperate and spare diet , their plain habit and their humble carriage represent to god and all god's servants as persons pure and modest . but then if this discourse have any thing of reason , piety or truth in it , it must needs be infinitly certain that spiritual persons are to be preferr'd before the temporal in spiritual honours , but not in temporal regards ; they have nothing to doe with them by virtue of their order or their office : what they have to their persons by the favour of princes and nobles is of another consideration , and so this question is chang'd into an advice , and best ends in a sermon or declamation . question iv. whether the eminency of the spiritual calling , and the consequent prelation of spiritual persons , can exempt them from secular coercion , and make them superior to princes . in what senses bishops have any superiority over princes i shall afterwards explain : now the question is concerning secular superiority , and immunity from the temporal sword of princes . now to this , i suppose , what i have already said may be able to give an answer . for the spiritual order gives no temporal power at all ; and therefore if all temporal power be in the supreme civil magistrate , all men that can deserve to feel the edge of the sword are subject to it . for what ? had archimedes reason to take it ill of the romans for not sending for him and making him general in the syracusan warre , because he was a better geometrician then any of all their senate ? lewis the eleventh of france had a servant who was an excellent surgeon , and an excellent barber , and dress'd his gout tenderly , and had the ordering of his feet and his face , and did him many good offices . but the wise prince was too fond when for these qualities he made him governour of his counsels . every good quality , and every eminence of art , and every worthy imployment hath an end and designe of it's own , and that end and the proportions to it are to be the measure of the usage of those persons which are appointed to minister to it . now it is certain that spiritual persons are appointed ministers of the best and most perfective end of mankind , but to say that this gives them a title to other ministeries which are appointed to other ends , hath as little in it of reason as it hath of revelation . but i shall not dispute this over again , but shall suppose it sufficient to adde those authorities which must needs be competent in this affair , as being of ecclesiastic persons , who had no reason , nor were they willing , to despise their own just advantages , any more then to usurp what was unjust . when origen complain'd of the fastuousnesse and vanity of some ecclesiastics in his time , they were bad enough , but had not come to a pretence of ruling over kings upon the stock of spiritual prelation : but he was troubled that some had quit their proper excellency , consisting in the multitude of spiritual gifts , their unwearied diligence in the care of souls , their dangers , their patience , their humility , and their dyings for christ. et haec nos docet sermo divinus ( saith he ) the word of god teaches us these things . but we either not understanding the divine will set down in scriptures , or despising what christ to such purposes recommended to us , are such that we seem to exceed the pride even of the evil princes of the world : and we doe not onely seek for guards to goe before us like kings , but are terrible to the poor , and of difficult accesse , and behave our selves towards those who addresse themselves to intercede for some thing or some person , that we are more cruel then tyrants , and the secular lords of their subjects . and in some churches you may see ( especially in the churches of the greatest cities ) the chief of the christian people neither affable to others , nor suffering others to be free in their entercourses with them . these things are out of the way of the ecclesiastics , for these things cannot consist with piety and humility , and the proper imployments of such persons who gain'd the world by cession , and got victory over whole kingdomes by trampling upon devils , and being trampled upon by men . bishops should be like the symbols of the blessed sacrament , which although for the ornament of religion and for our sakes and because we would fain have opportunity to signify our love to christ , we minister in silver and gold , yet the symbols themselves remain the same plain and pure bread and wine , and altered onely by prayers , and by spiritual consecration , and a relative holinesse . but he were a strange superstitious fool who , because the sacramental bread and wine are much better then all the tables and viands of princes and all the spoils of nature , will think it fit to mingle sugar and the choicest spices of arabia with the bread , and amber-griece and powder of pearl and the spirit of gold with the chalice . these are no fit honours to the h. sacrament : the symbols of which are spoil'd when they are forc'd off from the simplicity and purity of their institution and designe . so it is with spiritual persons : their office is spiritual , and their relation is holy , and their honours are symbolical . for their own sakes , princes and good people must cause decent and honourable ministeries and accommodations to be provided for them ; but still they must remain in their own humility and meeknesse and piety , and not pretend to dignities heterogeneal , and eminences secular , because their spiritual imployment is very excellent . it was s. nazianzen's wish , that there were in the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither precedency of episcopal sees , nor any eminency of one place above another , nor any tyrannical or pompous provisions and solennities , that we might be distinguished onely by our vertue . now if prelation by order and ecclesiastical oeconomy amongst the bishops was of so ill effect , so little necessary , and so greatly inconvenient that the good bishop wished there we●e no such thing ; there is little reason to doubt , but he would have infinitely condemned all pretensions of a power over civil governments . but the bishops of rome were not at that time gone so far . the archimandrites of constantinople , complaining against the eutychians , write to pope agapetus , that if they be still permitted [ licenter omnia accedent , non contra ecclesiasticos solos , sed etiam contra ipsum piissimum imperatorem , nostrum & vestrum honorabile caput ] they will doe insolencies not onely to the ecclesiastics , but also to our most pious emperor , who is the honourable head both of you and us . * this power of headship or supremacy over the whole order ecclesiastical was acknowledged in the church for about a thousand years : for besides the apparent practice and approbation of it , which i brought in the former pages , we find that the emperour henry the second did deprive widgerus of the arch-bishoprick of ravenna , and depos'd gregory the sixth from the papacy . and therefore we find that those ancient prelates that call'd upon princes to pay reverence to them , and an acknowledgment of that authority which christ intrusted in their hands , accounted them wholly to be distinct things , and not at all invading each others limits . for christ by making them christians did not make them lesse to be princes : and christian emperors could not goe lesse then the heathens ; they were certainly no loosers by their baptisme . for it had been a strange argument for sylvester to have us'd to constantine , sr , give up your self a disciple to the most holy jesus , and you shall have a crown hereafter , and here also you shall still reign over all but me and my clergy ; to us indeed you must be subject , and by us you must be governed , but the crown imperial shall be greater then every thing , our mitres onely excepted . if this had been the state of the question , i wonder by what argument could the prince have been perswaded to become christian : when it was so obvious for him to say , that sylvester had reason to move him to preach christ , since he got so much temporal advantage by it , but that he could see little reason why himself should loose and sylvester get , and become a disciple of christ to be made a minor and a pupil to the bishop . and indeed it would have been a strange sermon that preaches humility to emperors & dominion to bishops . but their sermons when they were at the highest were of another nature . de humanis rebus judicare permissum , est , non praeesse divinis . so p. gelasius declares the limit of the imperial and priestly power : of all things belonging to this world the emperor is to judge ; but not to be the president or chief minister of holy rites . gelasius spake it upon occasion , because anastasius the emperor did unnecessarily interpose in the absolution of peter bishops of alexandria . this pope gelasius suppos'd was of another nature , and not relative to the things of this world , and therefore not of imperial cognisance . but all the things of this world belong to him . and if all things of this world , then all persons of this world . for circa actiones propriè versatur imperium , say the lawyers , rule and empire and all power of judicature is principally concerning actions ; but actions are done by persons , who therefore are subject to government . and upon this 〈…〉 vile thing , regis haec auribus intimare non differant , let him without delay be accused unto the king. and lambert the emperour about the year of our lord having some contest with the pope , propounded this first article in a synod at ravenna , if any roman of the clergy or the senate , of what order soever , shall either voluntarily or by compulsion appeal to the imperial majesty , let no man presume to contradict him : — untill the emperor by himself or his missives shall deliberate concerning their persons and their causes . thus we find pope leo the th submitting himself to lotharius the emperour , and promising obedience : and to ludovicus he professes that if he have done amisse he will amend it according to his sentence , or the judgement of his deputies . upon the consideration of these and many other particulars gratian , though unwillingly , confesses that in civil causes a clergy-man is to be conven'd before the civil judge : and although a little after he does a little praevaricate in the matter of criminal causes , yet it was too late ; for he had said it before , regum est corporalem irrogare poenam , kings have the power of inflicting corporal punishments : and therefore if a clerk were guilty in a criminal cause , the secular judge had power over him , said the fathers of the first council of matiscon , cap. . but it matters not much , for a greater then gratian said it in his own case before the civil power , if i have done any thing worthy of death , i refuse not to die : they are the words of s. paul. question v. whether is to be obeyed , the prince or the bishop , if they happen to command contrary things ? to this i answer , that it is already determin'd that the emperour is to be obeyed against the will of the bishop . for so it was in the case of mauritius and s. gregory ; for the bishop was fain to publish the princes edict which yet he believ'd to be impious . it was also most evident in s. athanasius of alexandria , s. gregory of nazianzum , s. chrysostom of constantinople , eusebius of samosata , who by injustice were commanded to leave their dioceses . but this is to be understood in actions which can by empire and command be chang'd into good or bad respectively : because such actions are most properly the subject of humane laws . for in what god hath expressely commanded or forbidden , the civil or ecclesiastical power is onely concerned to serve the interest of the divine commandement , to promote or to hinder good and evil respectively . but whatsoever is left undetermined by god , that the supreme power can determine : and in such things if there could be too supreme powers , the government were monstrous , and there could be no obedience ; for no man can serve two masters . now the 〈…〉 against the canons of the church ; but then we are to follow the civil law , because the power is by the law of nature supreme and imperial . the matter of the civil power and ecclesiastical is so wholly differing , that there where either hath to doe it cannot contradict the other ; but if they invade the rights of one another , then the question grows hard . but the solution is this ; if the bishop invades the rights of the civil power he is not at all to be obeyed , for he hath nothing to doe there . but if the civil power invades the rights of the bishop , then they are either such rights which are his by positive laws and humane concession , or such which by divine appointment are his due . all those which are the bishops right by positive laws may by the same power be rescinded by which they were granted ; and therefore if a king makes a law against the rights of the church , and the bishop protests against that law , the king and not the bishop must prevail . for neminem sibi imperare posse , & neminem sibi legem dicere , à qua mutatâ voluntate nequeat recedere , say the lawyers . a man may change his will as long as he lives ; and the supreme will can never be hindred : for summum ejus esse imperium qui ordinario juri derogare valeat is a rule in law , he that is the supreme can derogate by his power from an ordinary right , viz. by making a contrary law . but if they be the rights of bishops and the ministers of religion by divine appointment , then the bishops command is to prevail , cum conditione crucis ; that is , so as the subject must submit to the princes anger , and suffer for what he cannot doe , according to that of s. austin , imperatores cum in errore sunt , pro errore contra veritatem leges dant , per quas justi & probantur & coronantur , non faciendo quod illi jubent , quia deus prohibet , mistaken princes make ill laws ; but by them good men are tried and crown'd , by not doing what god hath forbidden them . this is much more modestly express'd then that responsory in the roman breviary , speaking of the apostles , isti sunt triumphatores & amici dei , qui contemnentes jussae principum meruerunt praemia aeterna , they have deserved eternal rewards by despising the commands of princes . the expression is hard ; for though their impious laws are not to be obeyed , yet indefinitely it is not safe to say , their commands are to be despis'd . and none ever lesse despis'd the laws then they who , because they could not obey them against god , yet obeyed them against themselves ; by suffering death at their command , when they might not suffer a sinne . but then this also suffers diminution . for if the ecclesiastical power in such things where their authority is proper and competent and divine , give any negative or prohibitive precepts , they may and they must be obeyed intirely ; because every negative is indivisible , and hath neither parts nor time : and in this they are but proclaimers of the divine commandment , which if it be negative it can never be lawful to doe against it . but in positive instances of commandement , though from divine authority , ( for that 's the limit of the ecclesiastical power and authority ) if the king commands one thing and the bishop another , they are severally to be regarded according to the several cases . for the rule is this , that all external actions are under the command of the civil power in order to the publick government : and if they were not , the civil power were not sufficiently provided for the acquiring the end of it's institution : and then it would follow that either the civil authority were not from god ( expressely against s. paul ) or else all that god made were not good , as being defective from the end of it's creation ( expressely against moses , and indeed against the honour of god. ) now because external actions are also in order to religion internal , it happens that the spiritual power hath accidentally power over them . here then is the issue of this inquiry : when an external action is necessary to the publick service , and yet in order to religion at the same time , the positive commands of the spiritual superior must yield to the positive commands of the supreme civil power . for that which hath a direct power is to bepreferr'd before that which hath but an indirect power . thus it is a divine precept that we should not neglect the assembling of our selves together . upon the warranty of this , the guides of souls have power to command their flocks to meet at the divine service ; and they are tied to obey . but if at the same time the prince hath given command that those persons or some of those who are commanded to be at the divine offices , be present on the guards , or the defence of the city walls , they are bound to obey the prince , and not the priest at that time . * for besides the former reason , when external actions are appointed by competent authority , they are cloth'd with circumstances with which actions commanded by god , and in which ecclesiastics have competent authority , are not invested : and amongst these circumstances , time and place are the principal . and therefore it follows that in external actions the command of the prince is always to be preferred before the command of the church ; because this may stay , and that cannot : this is not by god determin'd to time and place , but that is by the prince ; and therefore by doing that now , and letting this alone till another time , both ends can be serv'd : and it were a strange peevishnesse of government ( besides the unreasonablenesse of it ) to crosse the prince to shew our power , when both may stand , and both may be obeyed ; if they did not croud at the same narrow dore together , there is time enough for them to goe out one after another ; and by a little more time , there will be a great deal of more room . i have heard that when king james the th of scotland was wooing the danish lady , he commanded the provost of edenburgh and the townsmen upon a certain day to feast the denmark embassadors , and to shew all the bravery of their town and all the splendor they could : of which when the presbytery had notice , they to crosse the king proclaim'd a fast to be kept in the town upon that very day . but the townsmen according to their duty obeyed the king : and the presbytery might have consider'd that it was no zeal for god that the fast was indicted upon that day ; but god might have been as well serv'd by the tuesday fast as by the monday . thus if the ecclesiastic power hath admitted a person to ecclesiastical ministeries or religions , if the supreme civil power requires his service , or if he be needed for the publick good , he may command him from thence , unlesse there be something collaterally to hinder ; as if the prince have sworn the contrary , or that the person requir'd have abjur'd it by the princes leave : but supposing him onely bound by the ecclesiastical power , the supreme civil power is to prevail over it , as being the lord of persons and actions external . an instance of this was given by mauritius the emperour forbidding his souldiers to turn monks without his leave , though the law was made sore against the mind of s. gregory who was the bishop of rome . and thus * casimire king of poland was taken from his gown , and invested with a royal mantle ; and divers monks have been recalled into the imployments of armies , or publick counsels , or publick governments . but this also is to be understood with this provision . the supreme civil power hath dominion over external actions , so as to govern them for time and place and other circumstances . he can forbid sermons at such a time ; he can forbid fasts or publick solennities and meetings when he please , and when it is for the interests of government : and concerning any accident or circumstance and manner he can give laws , and he must be obeyed . but he cannot give laws prohibiting the thing it self , out of hatred or in persecution of the religion : for then the ecclesiastic power is to command not onely the thing , but the circumstances too . for the thing it self , it is plain ; because it is a divine commandement , and to this the spiritual power must minister , and no civil power can hinder us from obeying god : and therefore the apostles made no scruple of preaching christ publickly , though they were forbidden it under great penalties . but then for the circumstances , they also in this case fall under the ecclesiastical power . if the prince would permit the thing , he might dispose of the accidents ; for then he is not against god , and uses his right about external actions . but if he forbids the thing , they that are to take care that god be obeyed must then invest the actions with circumstances ; for they cannot be at all , unlesse they be in time and place ; and therefore by a consequent of their power over the thing they can dispose the other , because the circumstances are not forbidden by the prince , but the thing , which being commanded by god & not being to be done at all but in circumstances , they that must take care of the principal must , in that case , take care also of the accessory . thus we find the bishops in the primitive church indicting of fasts , proclaiming assemblies , calling synods , gathering synaxes : for they knew they were obliged to see that all that should be done which was necessary for the salvation of souls and instruction of lives by preaching , and for the stabiliment of the church by assemblies and communions . now the doing of these things was necessary , and for the doing of these they were ready to die ; for that passive obedience was all which they did owe to those laws which forbad them under pain of death : for it was necessary those things should be done , it was not necessary they should live . but when the supreme civil power is christian and does not forbid the thing , there is no danger that god shall not be obeyed by the prince his changing and disposing the circumstances of the thing ; and therefore there can be no reason why the prince should be disobeyed , commanding nothing against god , and governing in that where his authority is competent . thus if the supreme civil power should command that the bishops of his kingdome should not ordain any persons that had been souldiers or of mean trades to be priests , nor consecrate any knight to be a bishop ; though the bishops should desire it very passionately , they have no power to command or doe what the civil power hath forbidden . but if the supreme should say there should be no bishops at all , and no ordination of ministers of religion according to the laws of jesus christ , then the question is not whether the supreme civil power or the ecclesiastical is to be obeyed , but whether man or god : and in that case if the bishops doe not ordain , if they doe not take care to continue a succession in the church of god , they are to answer for one of the greatest neglects of duty of which man-kind is capable ; alwaies suppos'd that the order of bishops is necessary to the church , and that ordination of priests by bishops is of apostolical institution , and that there is no univocal generation of church-ministers but by the same hands which began the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succession , and hath continued it for almost seventeen ages in the church . of which i am not now to interpose my sentence , but to answer the case of conscience relying upon the supposition . this onely i am to adde , that supposing this to be necessary , yet it is to be done cum conditione crucis , with submission to the anger of the laws if they have put on unjust armour ; and to be done with peaceablenesse , and all the arts of humility and gentlenesse , petition and wise remonstrances . * but there is yet one reserve of caution to be us'd in this case . if the civil power and the spiritual differ in this particular , the spiritual must yield so long , and forbear to doe what is forbidden by their lawfull supreme , untill it be certain that to forbear longer is to neglect their duty , and to displease god. if the duty or if the succession can be any way supplied , so that the interest of religion be not destroyed , then cession or forbearance is their duty . and therefore if the king of portugal should forbid consecrations of bishops in his kingdome not for a time , but for ever , the bishops were bound to obey , if they could be supplied from other churches , or if it were not necessary that god should have a church in portugal , or if without bishops there could be a church . but if they be sure that the bishops are the head of ecclesiastical union , and therefore the conservators of being ; and if the remaining prelates are convinc'd that god hath requir'd it of them to continue a church in portugal ( as it is certain that by many regards they are determined there to serve gods church , and to provide for souls and for the religion of their charges ) and if they could be no otherwise supplied with ecclesiastical persons of the order and ordination apostolical , as if other churches would not ordain bishops or priests for them but upon sinful conditions , and violation of their consciences : then the spiritual power is to doe their duty , and the supreme civil power is to doe their pleasure ; and the worst that can come is the crown of martyrdome , which whosoever gets will be no looser . and therefore i cannot without indignation consider it , that the pope of rome , who pretends to be a great father of christians , should not onely neglect but refuse to make ordinations and consecrations in that church : which if their prince should doe , the bishops ought to supply it by their care ; and therefore when the prince desires it , as it is infinite dishonour to the bishop of rome to neglect or refuse , in compliance with the temporal interest of the king of spain , so it is the duty of the bishops of portugal to obey their prince . but i have nothing to doe to meddle with any mans interest , much lesse that of princes : onely the scene of this case of conscience happens now to lie in portugal , and the consideration of it was usefull in the determination of this present question . but this question hath an appendent branch which is also fit to be consider'd . what if the civil laws and the ecclesiastical be contrary ? as it happens in divers particulars ; as if the prince be a heretick , an arrian or macedonian , and happens to forbid the invocation of the holy ghost , or giving divine honours to the son of god , and the church hath alwayes done it , and always commanded it . what is to be done in this case ? this instance makes the answer easy : for in matters of faith it is certain the authority and laws of god have made the determination ; and therefore in these and the like the church is bound to doe and to believe and to professe according to the commandement of god. but how if the prince does not forbid the internal duty ( for in that his authority is incompetent ) but commands onely that there should be no prayers to the holy ghost put into the publick liturgies of the church ; to this the answer is certain , that though in all externals the supreme civil power is to be obeyed , yet the spiritual power in such cases is tied to confesse the faith which the prince would discountenance , and to take care that their charges should plentifully supply in all their private devotions what is not permitted to them in publick . and the reason of this is not that they are tied to doe any thing in opposition or scandal to the prince ; but that they are in duty and charity to provide lest the publick discouragement and alteration of the circumstance of the duty , doe not lessen the duty internal and essential : and therefore they are to put so much more to the private , that they may prevent the diminution which is likely to come upon the private duty from the publick prohibition . but there are some civil laws which are oppos'd to ecclesiastical , not by contrariety of sanction and command hinc inde , but by contrariety of declaration or permission respectively . thus if the ecclesiastical laws have forbidden marriage in a certain degree , and the civil power hath permitted it , then the subject may more safely obey the power ecclesiastical ; because by so doing he avoids the offending of religious persons , and yet disobeys no command of the prince ; for no civil power usually commands a man to marry in a certain degree : and therefore when he is at liberty from the civil law , which in this case gives him no command , and he is not at liberty from the ecclesiastical law , which hath made a prohibition , he must obey the church ; which if it had no power over him , could have made no law , and if it have a power , it must be obeyed ; for in the present case there is nothing to hinder it . so it is in such things which are permitted for the hardnesse of mens hearts or the publick necessity . the permission of the prince is no absolution from the authority of the church . supposing usury to be unlawfull , as it is certain many kinds and instances of it are highly criminal , yet the civil laws permit it , and the church forbids it . in this case the canons are to be preferr'd . for though it be permitted , yet by the laws no man is compell'd to be an usurer ; and therefore he must pay that reverence and obedience which is otherwise due to them that have the rule over them in the conduct of their souls . * the case is alike in those laws where the civil power onely gives impunity , but no warranty . as in such cases when laws indulge to a mans weaknesse and grief ; as when it permits him to kill any man that creeps in at his windows , or demands his purse of him on the high way , or to kill his adulterous wife if he surprises her in the sin : if the civil power promises impunity , and does not intend to change the action from unlawfull to lawfull , as in some cases it does , in some it cannot ; then if there be any laws of the church to the contrary , they passe an obligation upon the conscience , notwithstanding the civil impunity . and there is great reason for this . for since the affairs of the world have in them varieties and perplexities besides , it happens that in some cases men know not how to govern by the strictest measures of religion , because all men will not doe their duty upon that account ; and therefore laws are not made [ ut in platonis republica , but as in faece romuli ] with exact and purest measures , but in compliance and by necessity , not always as well as they should , but as well as they may : and therefore the civil power is forc'd sometimes to connive at what it does not approve . but yet these persons are to be governed by conscience ; and therefore it is necessary that that part of the publick government which is to conduct our consciences more immediately should give a bridle to that liberty which , by being in some regards necessary , would if totally permitted become intolerable . and therefore the spiritual power puts a little myrrhe into their wine , and supplies that defect which in the intrigues of humane affaires we bring upon our selves by making unnatural necessities . but then if it be inquir'd , whether it be lawfull for the spiritual power by spiritual censures to punish those actions which the civil power permits ; i answer , that the church makes laws either by her declarative and direct power , or by a reductive and indirect power : that is , she makes laws in matters expressely commanded by god or forbidden , or else in such things which have proportion , similitudes and analogies to the divine laws . in the first she is the declarer of gods will , and hath a direct power . in the second she hath a judgement of discretion , and is the best judge of fit and decent . if the church declares an act to be against gods commandement , or bound upon us by essential duty , in that case , unlesse there be error evident and notorious , she is intirely to be obeyed : and therefore the refractary and the disobedient she may easily coerce and punish by her censures , according as she sees it agreeable and conducing to gods glory and the good of souls , although the civil power permits the fact for necessity or great advantages . and the reason is , because as the civil power serves the ends of the republick by impunity and permission , so there is another end to be serv'd which is more considerable , that is , the service of god and the interest of souls , to which she is to minister by laws and punishments , by exhortations and the argument of rewards : and as every power of gods appointment is sufficient for it's own end , so it must doe it 's own portion of duty for which so competent provisions are made . and therefore the spiritual power may in this case punish what the civil power punishes not . * with this onely caution , if the civil power does not forbid the church to use her censures in such a particular case : for if it does , it is to be presumed that such ecclesiastical coercion would hinder the civil power from acquiring the end of it's laws , which the ecclesiastical never ought to doe ; because although her censures are very usefull to the ends of the spiritual power , yet they are not absolutely necessary , god having by so many other ways provided for souls , that the church is sufficiently instructed with means of saving souls though she never draw her sword . but the civil power hath not so many advantages . but if the lawes of church are made onely by her reductive and indirect power , that is , if they be such that her authority is not founded upon the expresse law of god , but upon the judgment of discretion , and therefore her laws are concerning decencies and usefulnesses and pious advantages , in this case the church is not easily to proceed to censures , unlesse it be certain that there is no disservice nor displeasure done to the civil power . for it will look too like peevishnesse to crosse the civil laws , where it is apparent there is no necessity , and no warranty from a divine commandement . the church would not have her laws oppos'd or discountenanc'd upon little regards ; and therefore neither must she without great necessity doe that which will cause some diminution to the civil laws , at least by interpretation . and after all this , if it happens that the civil power and the ecclesiastical command things contrary , there is a fault somewhere , and there is nothing to be done but to inquire on which side god is ; for if he be not on the churches side by a direct law in the matter , he is not on the churches side for her relation , but on the kings side for his authority . from the matter of the former question arises another like it . question vi. whether in the civil affaires and causes of the ecclesiastical power and persons the presumption ought to lie for the king , or for the church . this question must suppose the case to be dibious , and the matter equal on both sides as to the subject matter ; for else there needs to be no question , but judgment must be according to the merit of the cause : and it must suppose also that neither of them will yield , but use their own right ; for if either did , themselves would make an end of the question : but when both are in pretence , and the pretence is equal in the matter and the argument , and that the cause is to be determined by favour and privilege , whether is to be preferr'd ? i doe not ask which is to be preferr'd in law ; for in that question , the laws and customes of a people are the rule of determination : but whether there be in conscience any advantage of presumption due to either . to this i answer , that in the most pious ages of the church the presumption was ever esteemed to lie for the church when the princes were christians : and when the question is of piety not of authority , of charity not of empire , it is therefore fit to be given to the church , . because if the civil power takes it to it self , it is a judge and a party too . . because whatever external rights the church hath , she hath them by the donation , or at least enjoyes them by the concession of the supreme civil power , who in this case by cession doe confirm at least , and at most but enlarge their donative . . because the spiritual power is under the kings protection , and hath an equal case with that of widows and orphans . it is a pious cause , it is the cause of the poor and the unarmed . . the king is better able to bear the losse , and therefore it is a case of equity . . the church is a relative of god and the minister of religion , and therefore the advantage being given to the church , the honour is done to god ; and then on the kings side it would be an act of religion and devotion . . if the civil power being judge prefers the ecclesiastics in the presumption , it is certain there is no wrong done , and none hath cause to complain : but if it be against the ecclesiastics the case is not so evident , and justice is not so secur'd , and charity not at all done . and if it be thought that this determination is fit to be given by a church-man ; though it be no objection while it is true and reasonable , yet i endeavour'd to speak exactly to truth , and for the advantage of the civil power , though the question is decided for the ecclesiastics . for in such cases , as the ecclesiastics will have advantage if they in dubious cases never wil contend , of the civil power will ever have the better of it if in these cases they resolve never to prevail . although these inquiries have carried me a little further then the first intention of the rule , yet they were greatly relative to it . but i shall recal my reader to the sense and duty of it by the words of s. gregory , who sayes that christus imperatori & omnia tribuit , & dominari eum non solùm militibus , sed etiam sacerdotibus concessit , christ hath both given all things to the emperour , but a power of dominion not onely over the souldiers , but even over the priests themselves . and that great wise disposer of all things in heaven and earth , who makes twins in the little continent of their mothers wombe to lie at ease and peace , and the eccentric motions of the orbes , and the regular and irregular progressions of the starres , not to crosse or hinder one another , and in all the variety of humane actions , cases and contingencies , hath so wisely dispos'd his laws that no contradiction of chance can infer a contradiction of duty , and it can never be necessary to sin , but on one hand or other it may for ever be avoided ; cannot be supposed to have appointed two powers in the hands of his servants to fight against or to resist each other : but as good is never contrary to good , nor truth to truth , so neither can those powers which are ordain'd for good . and therefore where the powers are distinct they are imployed upon several matters ; and where they converse about the same matter , as in external actions and persons they doe , there one is subject to the other , and therefore can never be against it . rule vii . the supreme civil power hath jurisdiction in causes not onely ecclesiastical , but internal and spiritual . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said aristotle , of things belonging to god the king is the governour . therefore besides that the supreme civil power is to govern all persons and all actions and ministeries which are directly external , it is to be considered that actions internal , as they can be made publick , have also influence upon the persons and lives , he fortunes and communities of men ; and therefore either are so far forth to be gonerned by them who are governours of men in their lives and fortunes , in their societies and persons , that they may doe good to them , or at least doe no hurt . therefore as the supreme princes and magistrates have in several ages of the church indulg'd to ecclesiastics a power of civil government , privileges and defensatives in ordine ad spiritualia , that is , to enable them with the help of the civil power to advance the interests of religion and the spiritual men , which by evil men is apt to be despis'd , as all the threatnings of the gospell and the terrors of death and the horrible affrightments of the day of judgement are : so god hath given to the supreme civil power authority over all publick religion in ordine ad bonum temporale . princes and states did the other , but god did this . that was well , very well ; but this is necessary , and that was not . the reason of both is this , because no external accident can hinder the intentions of god in the effects of religion and the event of souls . religion thrives as well in a storm and in persecution as in sun-shine . god had more summer friends under constantine , but possibly as many true ones under diocletian ; or if he had not , it was mens fault , their weaknesse , not their necessity . but the civil interest can be really hindered by the intervening of new doctrines and false manners of worship : and the common-wealth if it be destroyed hath no recompence in eternity : and therefore god hath not call'd them happy when they are troubled , and hath not bidden them to suffer rebellion , or to rejoice when men speak evil of dignities , and he hath not told them that great is their reward in heaven ; but the whole purpose and proper end of the government being for temporal felicity , though that temporal felicity is by the wisdome of god made to minister to the eternal , the government expires in this world , & shall never return to look for recompence for it's sufferings . but every single man shall ; and though temporal power can be taken from princes , yet a mans religion cannot be taken from him : and therefore god hath given to princes a supreme power for the ordering of religion in order to the common-wealth , without which it had not had sufficient power to preserve it self ; but he hath not given to ecclesiastics a power over princes in matter of government in order to spiritual things , . because though spiritual things may receive advantage by such powers if they had them , yet they may doe as much harm as good , and have done so very often , and may doe so again . . because god hath appointed to spiritual persons spiritual instruments sufficient to the end of that appointment . . because he hath also established another oeconomy for religion , the way of the crosse , and the beaten way of humility , and the defensatives of mortification , and the guards of self-denial , and the provisions of contentednesse , and the whole spiritual armour , and prayers and teares , and promises , and his holy spirit , and these are infinitely sufficient to doe gods work , and they are infinitely the better way . . because religion being a spiritual thing can stand alone , as the soul can by it self subsist : and secular violence can no more destroy faith , or the spiritual and true worship of god , then a sword can kill the understanding . . because if god had given a temporal power to ecclesiastics in order to a spiritual end , then he had set up two supremes in the same affairs , which could never agree but by the cession of one ; that is , the two supremes could never agree but by making one of them not to be supreme . and the world hath seen this last particular verified by many sad experiments . for when the roman emperours residing in the east gave great powers and trusts to the patriarchs of the west , by their spiritual sword they began to hew at the head of gold , and lop off many royalties from the imperial stock . and leo iconomachus for breaking down the images of saints felt their power , for they suffered not the people to pay him tribute in italy , threatning to interdict them the use of sacraments and publick devotions if they did . but as soon as ever they began by spiritual power to intermeddle in secular affairs , they quickly pulled the western empire from the east , and in a convenient time lessened and weakned that of the west . for pope john the third combin'd with beengarius and adalbar his son against the emperor otho the great , and they must pretend themselves to be kings of italy . pope john the th made a league with crescentius , and stirred up the people against otho the third . pope benedict the ninth excited peter of hungary to pretend to the empire , onely to hinder henry surnamed niger from entring into italy to repeat his rights . and all the world knows what gregory the th did to henry the fourth ; how he first caused rodulph of suevia , and afterwards ecbert of saxony to fight against him : and here their great quarrel was about the power of chusing the pope . then they fell out about the collation of bishoprics ; for which cause pope gelasius the xiith caus'd the arch-bishop of mentz to rebel against henry the th ; and there the pope got the better of him , and by the aid of his norman forces which he had in sicily beat him into compliance . then they fell out about some fees of the empire ; and innocent the second raised up roger the norman against lotharius the xii . about the dutchy of poüille : and s. bernard being made umpire in the quarrel , the pope got a share in bavaria , for whoever lost , signior papa , like the butlers box , was sure to get , by the advantage of his supreme conduct of religion which by this time he got into his hands . and now he improv'd it providently . for the same innocent stirred up guelphus duke of bavaria against conrade the third ; and thence sprang that dismal and bloudy faction between the guelphs and ghibellins . but what should i reckon more ? i must transcribe the annals of germany to enumerate the hostilities of the roman bishops against the emperors their lords , when they got the conduct and civil government of religious affairs into their power . frederic barbarossa , henry the sixth , his brother philip , frederic the second , henry the seventh , frederic of austria , lewis of bavaria , sigismond , frederic the third , felt the power of a temporal sword in a religious scabbard : and this was so certain , so constant a mischief , that when the pope had excommunicated eight emperors , and made the temporal sword cut off them whom the spiritual sword had struck at , the emperors grew afraid . and radulph of haspurg when he was chosen emperor durst not goe into italy , which he called the lions denne , because the entrance was fair , but few returning footsteps were espied . and it grew to be a proverb , saith guicciardine , proprium est ecclesiae odisse caesares , the church hates caesar ; and the event was that which carion complained of , sceleribus pontificum hoc imperium languefactum est , by the wickednesse of the bishops of rome the roman empire is fallen into decay . these instances are more then enough to prove that if religion be governed by any hand with which the civil power hath nothing to doe , it may come to passe that the civil power shall have no hands at all , or they shall be in bands . the consequence of these is this , that if the supreme civil power be sufficient to preserve it self , it can provide against the evil use of the spiritual sword , and consequently can conduct all religion that can by evil men be abus'd , so as to keep it harmlesse . if by excommunications the bishop can disturb the civil interest , the civil power can hold his hands that he shall not strike with it , or if he does , can take out the temporal sting , that it shall not venome and fester . if by strange doctrines the ecclesiastics can aliene the hearts of subjects from their duty , the civil power can forbid those doctrines to be preach'd . if the canons of the church be seditious or peevish or apt for trouble , the civil power can command them to be rescinded , or may refuse to verify them , and make them into laws . but that we may not trust our own reason onely , i shall instance in the particulars of jurisdiction , and give evident probation of them from the authority of the best ages of the church . and first in general , that kings or the supreme civil power is by god made an overseer , a ruler , a carefull father , a governour , a protector and provider for his church , is evident in the scriptures , and the doctrine of the primitive ages of the church . nutritii & patres ecclesiae is their appellative which we are taught from scripture , nursing fathers of the church . pastores ; that 's the word god us'd of cyrus the persian , cyrus my shepherd : and when the spirit of god by david calls to kings and princes of the earth to kisse the son lest he be angry , it intends that as kings they should use their power and empire in those things in which the son will be worshipp'd by the children of men . for besides the natural and first end of government , which is temporal felicity , of which i have already spoken , there is also a supernatural , the eternal felicity of souls ; and to this civil government does minister by the oeconomy and designe of god : and therefore it was well said of ammianus , nihil aliud est imperium ( ut sapientes definiunt ) nisi cura salutis alienae . it is true in both senses ; empire is nothing else ( as wise men define it ) but a power of doing good by taking care for the salvation of others . to doe them good here , and to cause them to doe themselves good hereafter , is the end of all government . and the reason of it is well expressed by the emperor theodosius junior to s. cyril , quandoquidem ut vera religio justâ actione perficitur , ita & respublicautriusque ope nixa florescit , as true religion is perfected by justice , so by religion and justice the republick does flourish ; and therefore he addes , deus opt . max. pietatis & justae actionis quoddam quasi vinculum nos esse voluerit , the emperor is by the divine appointment the common band of justice and religion . in pursuance of this truth , eusebius tels that constantine the great was wont to say to the bishops concerning himself , vos intra ecclesiam , ego extra ecclesiam à deo episcopus constitutus sum , you within the ●hurch walls and i without , but both of us are appointed by god to be bishops or overseers of his saints and servants . and in the edict of valentinian and martian , which approves the acts of the council of chalcedon , they are both called inclyti pontifices , illustrious bishops : and the emperor leo . in his epistle to gregory the bishop of rome sayes of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am both a king and a priest ; meaning in office , not in order , in government , not in ministeries . these and such like words are often us'd in the letters enterchang'd between the princes and the bishops in the ancient church , of which that of leo the roman bishop concerning the french capitulars is remarkable , writing to lotharius . de capitulis vel praeceptis imperialibus vestris vestrorum pontificum praedecessorum irrefragabiliter custodiendis & conservandis , quantum valuimus & valemus in christo propitio , & nunc & in aevum nos conservaturos modis omnibus profitemur . it was a direct oath of supremacy . concerning the capitulars or imperial precepts given by you and your predecessors who were bishops , ( viz. in their power and care over churches ) we through the assistance of christ promise as much as we are able to keep and to conserve them for ever . the limit of which power is well explicated by s. austin in these words , quando imperatores veritatem tenent , pro ipsa veritate contra errorem jubent ; quod quisquis contempserit , ipse sibi judicium acquirit , when the emperors are christians and right believers , they make laws for the truth and against false doctrines ; which laws whosoever shall despise , gets damnation to himself . for if we consider that famous saying of optatus , that ecclesia est in republica , non respublica in ecclesia , the church is in the common-wealth , not the common-wealth in the church , and the church is not a distinct state and order of men , but the common-wealth turn'd christian , that is better instructed , more holy , greater lovers of god , and taught in the knowledge of our lord jesus ; it is not to be imagin'd , that the emperors or supreme governours should have the lesse care and rule over it by how much the more it belongs to god. this fancy first invaded the servants when they turn'd christians ; they thought their masters had then lesse to doe with them . the apostle tels them as in the case of onesimus , that it is true , they ought to love them better , but the other were not the lesse to be obedient ; onely there was this gotten by it , that the servants were to doe the same service for the lords sake , which before they did for the laws . but it is a strange folly to imagine that because a man hath chang'd his opinion he hath therefore chang'd his relation ; and if it were so , he that is weary of his master , may soon change his service by going to another tutor . religion establishes all natural and political relations , and changes none but the spiritual ; and the same prince that governs his people in the time of the plague is to govern them when they are cur'd ; and the physician that cur'd them hath got no dominion over them , onely in regimine salutis he is principal , he is to govern their health . the cases as to this are parallel between the soul and the body . and therefore the emperor constans declar'd his power and his duty too , de omnibus curam agere & intendere quae respiciunt ad utilitatem christianissimae nostrae reipublicae , to take care and to intend all things which regard the advantage of our most christian common-wealth : and aimonius tels of king clodovaeus , that in one of the councils of africa held at clupea he described his office and duty by these two summaries , publicis rebus consultores advocare , & ea quae dei & sanctorum ejus sunt disponere ; to consult about publick affaires of the common-wealth , and to dispose of those things which belong to god and to his saints . but the consideration of the particulars will be more useful in this inquiry , and first the supreme civil power hath authority to convene and to dissolve all synods ecclesiastical . this appears . in that all the first councils of the church after the emperors were christian were convocated by their authority . the council of nice was called by constantine , as is affirmed by a eusebius , b ruffinus , c sozomen and d theodoret : and when the eusebians had persuaded constantine to call a council at tyre against athanasius , the prince understanding their craft and violence calld them from tyre to constantinople * : and by the same emperour there was another council called at arles . the council at sardica in illyria was conven'd by the authority of the emperours constans and constantius , as the fathers of that synod themselves wrote in their letters to the egyptians and africans : and liberius the bishop of rome with many other bishops of italy joyn'd in petition to constantius to convocate a council at aquileia ; not to suffer them to doe it , but that he would , for to him they knew it onely did belong . theodosius the emperor called the second general council at constantinople ; as socrates , sozomen and nicephorus relate : and the fathers of the council * write in their synodical constitutions , with this expression added , ea quae acta sunt in sancto concilio ad tuam referimus pietatem , whatsoever was done in that synod was wholly referr'd and submitted to the princes piety . the great ephesin council , which was the third oecumenical , was conven'd by theodosius junior , exproprio munere & officio , & ex animi sui deliberatione , so himself affirms , out of his own free choice , according to his office and his duty . but his rescript by which he conven'd the council is a most admirable letter , and contains in it a full testimony of the truth of this whole rule , and does excellently enumerate and imply all the parts of the imperial jurisdiction in causes of religion . the summe of which are in the preface of that rescript in these words , our common-wealth depends upon piety [ or religion ] towards god , and between them both there is great cognation and society ; for they agree together , and grow by the increase of one another : so that true religion does shine by the study of justice , and the common-wealth is assisted by them both . we therefore being plac'd in the kingdome by god , having receiv'd from him the care both of the religion and the prosperity of the subject , we have hitherto endeavour'd by our care and by our forces to keep in perpetual union : and for the safety of the republic we are intent to the profit of our subjects , and diligently watch for the conservation of true religion ; but especially we strive that they may live holily , as becomes holy persons , taking care , as it befits us , even of both ( for it is impossible we should take good care of one if we neglect the other . ) but above the rest , we are carefull that the ecclesiastical state may remain firm , so as is fit to relate to god , and to be in our time , and may have tranquillity by the consent of all men , and may be quiet by the peace of the ecclesiastic affaires ; and that true religion may be kept unreprovable , and the lives of the inferior clergy and the bishops may be free from blame . this is the summe of his duty , and the limit of his power , and the intention of his government . and to these purposes he call'd a council , threatning punishment to any prelate who was called if he neglected to come . if the emperour took more upon him then belong'd to him , he was near a good tutour that could well have reprov'd him , the fathers of the ephesin council ; but if he took upon him but what was just , this testimony alone is sufficient in this whole question . but he ended not so , but shortly after called another council in the same place , against the will of pope leo , who yet was forc'd to send his deputies to be assistant at it . but that council had an ill end : and to repair the wounds made to truth by it , pope leo petition'd the emperor for another to be held in italy . but the emperor was then not much in love with councils , having been so lately deceived by one ; and therefore put it off , and died : and his successor martianus called one at nice , but changing his mind had it kept in chalcedon . i shall proceed no further in particular , but account it sufficient what cardinal cusanus acknowledges . sciendum est quod in universalibus octo conciliis semper invenio imperatores & judices suos cum senatu primatum habuisse . for this is more then the mere power of calling them ; for that he might doe upon many accounts : but the emperors and his judges and council always had the primacy in the eight general councils . as the emperors did convene , so they did dismisse the ecclesiastical conventions ; as appears in the acts of the ephesin council , where the fathers petition the emperor , that he would free them from that place , and give them leave to wait upon him to see his face , or at least he would dismisse them and send them home to their own churches . the same petition was made by the bishops at ariminum to the emperor constantius , and by the fathers at the council of chalcedon * to martianus . but these things did never please the italians after their patriarch began to set up for ecclesiastical monarchy , and they , as soon as they could , and even before their just opportunities , would be endeavouring to lessen the imperial power and to take it into their own hands . but this is one of the things that grew to an intolerable mischief ; and was not onely against the practice of the best ages , and against the just rights of emperors , but against the doctrine of the church . for s. hierom reproving ruffinus , who had quoted the authority of some synod , i know not where , s. hierome confutes him , by this argument , quis imperator jusserit hanc synodum congregari ? there was no such synod , for you cannot tell by what emperors command it was conven'd . to this purpose there was an excellent epistle written by certain bishops of istria to mauritius the emperour , enumerating from the records of the church the convention of ecclesiastical councils to have been wholly by the emperors disposition ; in which also they dogmatically affirm , semper deus praesentiâ christianorum principum contentiones ecclesiasticas sedare dignatur , god does always vouchsafe to appease church-quarrels by the presence of christian emperors : meaning that by their authority the conciliary definitions pass'd into laws . but who please to see more particulars relating to this inquiry , may be filled with the fight of them in the whole third book of william ranchin his review of the council of trent . the supreme civil power hath a power of external judgement in causes of faith. this relies upon the former reasons , that since propositions of religion and doctrines of theology have so great influence upon the lives of men , upon peace and justice , upon duty and obedience , it is necessary that the supreme civil power should determine what doctrines are to be taught the people , and what to be forbidden . the princes are to tell what religions are to be permitted and what not : and we find a law of justinian forbidding anathematisms to be pronounced against the jewish hellenists ; for the emperors did not onely permit false religions by impunity , but made laws even for the ordering their assemblies , making ecclesiastical laws for enemies of true religion : so necessary it is for princes to govern all religion and pretences of religion within their nations . this we find in the civil law , in the title of the code de judaeis , in many instances . a law was made by justinian also that none should be admitted into the jewish synagogues that denied angels , or the resurrection , or the day of judgment . thus the civil power took away the churches from the maximianistae , because they were an under sect of the donatists condemn'd by their superiors . but then that the christian princes did this and might doe this and much more in the articles of true religion , is evident by many instances and great reason . there is a title in the first book of the code , ne sacrosanctum baptisma iteretur , against the anabaptists . c●arles the great made a decree against the worshipping of images , and gave sentence against the second nicene council in that particular : and sozomen reports that constantine cut off unprofitable questions , to prevent schismes in the church ; which example our kings of england have imitated by forbidding publick preachers or divines in schools to meddle in the curious questions of predestination . thus the publick laws of a nation often declare who are and who are not heretics : and by an act of parliament in england they onely are judged heretics who for such were condemn'd by the four general councils . upon this account many princes have forbidden publick disputations in matters of religion : to this purpose there was a law of leo and anthemius , l. qui in mon. c. de episc. & clericis ; and andronicus the emperor hearing some bishops disputing with some subtilty upon those words [ my father is greater then i ] threatned to throw them into the river , if they would not leave such dangerous disputations . heraclius the emperor forbad any of those nice words concerning christ to be used : some did use to say that in christ there was a single energy , some said there was a double ; but the emperor determin'd the question well , and bad them hold their peace and speak of neither : for , as sisinnius said to theodosius , disputando de sacris accendi tantùm contentionem , there is nothing got by disputations but strife and contention : and therefore princes are the best moderators of church-mens quarrels , because princes are bound to keep the peace . and consonantly to this isidore spake well , sanè per regnum terrenum coeleste regnum proficit , ut qui intra ecclesiam positi contra fidem & disciplinam ecclesiae agunt , rigore principum conterantur , apsamque disciplinam quam ecclesiae humilitas exercere non praevalet , cervicibus superborum potestas principalis imponat . the civil power advances the interests of the heavenly kingdome by punishing them who sin against the faith and discipline of the church ; if they be intra ecclesiam , within the church , their faith and manners both are subject to the secular judgment . but not onely so , but they are to take care to secure & promote the interest of truth : for though , as s. paul sayes , doubtful disputations doe engender strife , yet we must contend earnestly for the faith ; with zeal , but yet with meeknesse too : and therefore that matters of faith and doctrines of good life be established , it is part of the princes duty to take care . * according to which we find that when a rumour was spread that brought pope pelagius into suspicion of heresy , king childebert sent rufinus to him to require him either to recite and professe the tome of s. leo in which there was a good confession of faith , or else that he should doe the same thing in his own words . pope pelagius sent this answer : satagendum est ut pro auferendo suspicionis scandalo obsequium confessionis nostrae regibus ministremus , quibus etiam nos subditos esse sacrae scripturae praecipiunt , we must take care that for the avoiding suspicion we exhibit to kings the duty of our confession : for to them the holy scriptures command even us to be obedient . and not onely for the faith of bishops and even of popes , but for their manners also kings were to take care , and did it accordingly . justinian made laws that bishops should not play at dice , nor be present at publick spectacles ; and he said of himself , maximam habere se sollicitudinem circa vera dei dogmata , & circa sacerdotum honestatem , that his greatest care was about the true doctrines of god , and the good lives of bishops . i doe not intend by this , that whatsoever article is by princes allowed is therefore to be accounted a part of true religion ; for that is more then we can justify of a definition made by a synod of bishops : but that they are to take care that true doctrine be established ; that they that are bound to doe so must be suppos'd competent judges what is true doctrine , else they guide their subjects , and some body else rules them , and then who is the prince ? by what meanes and in what manner the civil-power is to doe this i am to set down in the next rule ; but here the question is of the power , not of the manner of exercising it : and the answer is , that this power of judging for themselves and for their people is part of their right ; that no article of religion can become a law unlesse it be decreed by god , or by the prince ; that the bishops declaration is a good indication of the law of god , but that the princes sanction makes it also become a law of the common-wealth : that the prince may be deceived in an article of religion is as true as that he may be deceiv'd in a question of right , and a point of law ; yet his determination hath authority , even when a better proposition wants it : that error must serve the ends of peace , till by the doctrines of the wiser ecclesiastics the prince being better informed , can by truth serve it better . rule viii . the supreme civil power is to govern in causes ecclesiastical by the meanes and measures of christ's institution , that is , by the assistance and ministeries of ecclesiastical persons . kings are supreme judges of the law ; for cujus est loqui ejus est interpretari , he that speaks , best knows his own meaning : and the law-giver is certainly his own best interpreter . but in cases where there is doubt , the supreme civil power speaks by them whose profession it is to understand the laws . and so it is in religion . the king is to study the law of god ; nec hoc illi dictum ut totus ab alieno ore pendeat , ipsequi à se nihil dijudicet , said that learned prelate of winchester , not that he should wholly depend in religion upon the sentences of others , but be able of himself to judge . but where there is difficulty , and that it be fit that the difficulty be resolved , there the supreme civil power is to receive the aid of the ecclesiastic , from whose mouth the people are to require the law , and whose lips by their office and designation are to preserve knowledge . the doctors of the jews tell that when jephthah had made a rash vow , he might have been releas'd if he had pleas'd : for if a horse had first met him , he had not been bound to have offer'd it to god ; but it must have been sold , and a sacrifice be bought with the price ; and much more must a man or a woman have been redeem'd . but because jephthah was a prince in israel , he would not goe to phinehas the high priest to have had his vow interpreted , commuted , or released . neither would phinehas goe to him , because he was not to offer his help till it was implor'd . phinehas did not goe to jephthah , for he had no need , he had no businesse : and jephthah would not goe to phinehas , because he was the better man. in the mean time the virgin died , or , as some say , was kill'd by her father : but both prince and priest were punished , jephthah with a palsy , and phinehas was depriv'd of the spirit of god. for when the prince needs the priest he must consult him ; and whether he consults him or no , the priest must take care that no evil be done by the prince , or suffer'd by him for want of counsel . but the princes office of providing for religion , and his manner of doing it in cases of difficulty are rarely well discours'd of by theodosius the younger in a letter of his to s. cyril , of which i have formerly mentioned some portions… .. pietatis doctrinam in sacra synodo in utramque partem ventilatam eatenus obtinere volumus quatenus veritati & rationi consentaneum esse judicabitur , the doctrine of godlinesse shall be discuss'd in the sacred council , and it shall prevail or passe into a law so far as shall be judg●d agreeable to truth and reason . where the emperour gives the examination of it to the bishops to whose office and calling it does belong : but the judgment of it and the sanction are the right of the emperor , who would see the decrees should be established if they were true and reasonable . the judgement i say was the emperors , but in his judgement he would be advised , taught and established by his bishops . sed nec eam doctrinam indiscussam patiemur ; cui dijudicandae eos praefici oportet qui sacerdotiis ubivis gentium praesident , per quos & nos quoque in veritatis sententia stabilimur , & magis magisque identidem stabiliemur , that doctrine that is in question we will not suffer to escape examination ; but those shall be presidents of the judgment who in every nation are the appointed bishops , by whom we also our selves are confirmed in the true religion , and hope every day to be more and more established . when the supreme power hath call'd in the aid and office of the ecclesiastic , good princes use to verify their acts accordingly , to establish their sentences , to punish the convict , to exterminate heretics and suppresse their doctrines . thus honorius and arcadius the emperors by an edict repressed pelagius and caelestius whom the bishops had condemn'd ; constantine after the sentence of the nicene fathers against arius , banish'd him . theodosius the elder having diligently conferr'd with the orthodox bishops , and heard patiently what the others could say , by a law forbad them to have publick assemblies who denied the consubstantiality of the son with the father . per consilium sacerdotum & optimatum ordinavimus , constituimus , & diximus ; it was the style of king pepin in the council of soissons . and of this nature the instances are very numerous . for semper studium fuit orthodoxis & piis imperatoribus pro tempore exortas haereses per congregationem religiosissimorum archiepiscoporum amputare , & rectâ fide sincerè praedicata in pace sanctam dei ecclesiam custodire , said theodorus silentiarius . all the pious and orthodox emperors did use this instrument and manner of proceeding , for the cutting off heresies , and the sincere publication of the faith , and the conservation of the church in peace . but that this manner of empire may not prejudice the right of empire , it is to be observed that in these things the emperors us'd their own liberty , which prov'd plainly they us'd nothing but their own right . for sometimes they gave toleration to differing sects , sometimes they gave none ; sometimes they were govern'd by zeal , and sometimes by gentle counsels , onely they would be carefull that the disputes should not break the publick peace : but for their punishing recusants and schismatics they us'd their liberty ; so we find in the acts of the great ephesin council , that theodosius the d resolv'd of one , but not upon the other . at vero sive illi veniam impetraturi sint qui à patribus victi discedent , sive non , nos sanè civitates simul & ecclesias conturbari nequaquam sinemus , whether those who are convict of heresy by the fathers shall be pardon'd yea or no , yet we will be sure not to suffer the repu●lick or the churches to be disturbed . this i observe now in opposition to those bold pretences of the court of rome , and of the presbytery , that esteem princes bound to execute their decrees , and account them but great ministers and servants of their sentences . now if this be true , then princes must confirm all that the clergy decrees : if all , then the supreme prince hath lesse then the meanest of the people , not so much as a judgement of discretion ; or if he have , it is worse , for he must not use his discretion for the doing of his duty , but must by an implicite faith and a blind brutish obedience obey his masters of the consistory or assembly . but if he be not bound to confirm all , then i suppose he may chuse which he will , and which he will not : and if so , it is well enough ; for then the supreme judgment and the last resort is to the prince , not to his clercs . and that princes are but executioners of the clergyes sentences is so far from being true , that we find theodosius refusing to confirm the acts of the great ephesin council : for having been informed ( though falsely ) that affaires were carried ill , he commanded the bishops to resume the question of the nestorians : for their acts of condemnation against them he made null , and commanded them to judge it over again , and that till they had done so , they should not stirre to their bishopricks . the ministery was the bishops all the way , but the external judgement and the legislative was the princes . so charles the great reform'd the church , episcopos congregavi , &c. i convocated the bishops to counsel me how gods law and christian religion should be recover'd . therefore by the counsel of my religions prelates and my nobles we have appointed bishops in every city , and boniface their archbishop , and appoint that a synod shall be held every year , that in our presence the canonical decrees and the rights of the church may be restor'd , and christian religion may be reformed . but because this must be evident as a consequent of all the former discourses upon this question ; it will be sufficient now to summe it up with the testimony of s. austin writing to emeritus the donatist . nam & terrenae potestates cum schismaticos persequuntur eâ regulâ se defendunt , quia dicit apostolus , qui potestati resistit , dei ordinationi resistit… . non enim frustra gladium portat , when the civil power punishes schismatics they have a warrant from an apostolical rule , which sayes , he that resists , resists the ordinance of god : for they bear not the sword in vain . it is not therefore by a commission or a command from the church that they punish schismatics , but [ constituunt adversus vos pro sua sollicitudine ac potestate quod volunt ] they decree what they please against them according to their own care and their own power . so that when it is said that princes are to govern their churches by the consent and advice of their bishops , it is meant not de jure stricto , but de bono & laudabili : it is fit that they doe so , it is the way of christs ordinary appointment ; he that heareth you heareth me : and to them a command is given , to feed all the flock of christ. in pursuance of which it was a famous rescript of valentinian the first , cited by s. ambrose , in causa fidei vel ecclesiastici alicujus ordinis eum judicare debere qui nec munere impar sit , nec jure dissimilis . these are the words of the rescript : that is , he would that bishops should judge of bishops ; and that in causes of faith or the church their ministery should be us'd , whose persons by reason of the like imployment were most competent to be put in delegation . but to the same purpose more of these favourable edicts were made in behalf of the church by theodosius and valentinian the second , by arcadius , honorius and justinian : and indeed besides that it is reasonable in all cases , it is necessary in very many ; because bishops and priests are the most knowing in spiritual affaires , and therefore most fit to be counsellors to the prince , who oftentimes hath no great skill , though he have supreme authority . i remember that when gellius the praetor was sent proconsul into greece , he observ'd that the scholars at athens did perpetually wrangle and erect schools against schools , and divided their philosophy into sects ; and therefore sending for them , persuaded them to live quietly and peaceably , and to put their questions to reference or umpirage , and in it offerr'd his own assistance : but the scholars laught at his confident offer to be a moderator in things he understood no more then his spurres did . he might have made them keep the peace , and at the same time make use of their wit and his own authority . and although there may happen a case in which princes may , and a case in which they must refuse to confirm the synodical decrees , sentences and judgements of ecclesiastics : yet unlesse they doe with great reason & upon competent necessity , they cannot doe it without great scandal , and sometimes great impiety . but of this i shall discourse in the next chapter . for the present , i was to assert the rights of princes , and to establish the proper foundation of humane laws ; that the conscience may build upon a rock , and not trust to that which stands upon sand , and trust to nothing . i have been the larger upon these things because the adversaries are great and many , and the pretences and the challenges high , and their opposition great and intricate , and their affrightments large ; for they use something to perswade and something to scare the conscience . such is that bold saying of pope leo the xth , a jure tam divino quam humano laicis potestas nulla in ecclesiasticas personas attributa est , both by divine and humane laws ecclesiastics are free from all secular power . but fierce and terrible are the words of the extravagant unam sanctam . porro subesse romano pontifici omnem humanam creaturam declaramus , dicimus , definimus & pronunciamus omnino esse de necessitate salutis , that every man should be subject to the bishop of rome , we define , we say , we declare and pronounce to be altogether necessary to salvation . this indeed is high ; but how vain withal and trifling and unreasonable i have sufficiently evidenc'd . so that now the conscience may firmly rely upon the foundation of humane laws , and by them she is to be conducted not onely in civil affaires , but in ecclesiastical , that is , in religion as well as justice : and there is nothing that can prejudice their authority , unlesse they decree against a law of god ; of which because ecclesiastical persons are the preachers and expositors by ordinary divine appointment , princes must hear bishops , and bishops must obey princes : or because audire & obaudire to hear and to obey have great affinity , i chuse to end this with the expression of abbot berengar almost years agoe , sciendum est quod nec catholicae fidei nec christianae contrarium est legi , si ad honorem regni & sacerdotii rex pontifici & pontifex obediat regi , it is neither against the catholic faith nor the christian law that the prince obey the bishop , and the bishop obey the prince : the first is an obedience of piety , and the later of duty ; the one is justice , and the other is religion . chap. iv. of the power of the church in canons and censures , with their obligations and powers over the conscience . rule i. the whole power which christ hath left in ordinary to his church is merely spiritual . that there are great things spoken by the doctors of the primitive church of the ecclesiastical or spiritual power is every where evident , and that there are many expressions which prefer it above the secular ; all which i shall represent in stead of others in the words of s. chrysostom , because of them all he was the most eloquent , and likeliest in the fairest imagery to describe the powers of his order . others are the limits of the kingdome , others of the priesthood ; for this is greater then that : and you must not estimate it by the purple and the gold . the king hath allotted to him the things of this world to be administred ; but the right of priesthood descendeth from above : whatsoever ye shall bind on earth shall be bound in heaven . to the king is committed what is here below ; to me , that is to the bishop , things celestial . the bodies are intrusted to princes , but the souls to bishops . the king remits the guilt of bodies , but the bishop the guilt of sinnes . the prince compels , the bishop exhorts . he governs by necessity , but we by counsel ; he hath sensible armour , but we spiritual weapons ; he wageth warre against the barbarians , but we against the devil . here then is a greater principality . for which cause the king submits himself to the priests hand , and every where in the old testament the priests did anoint kings . where by the way , though it be not exactly true that the kings of israel and judah were always anointed by priests , but sometimes by prophets who were no priests , as in the case of jehu yet supposing all that , the discourse is true enough , and the spiritual power in relation to a nobler object is in that regard better then the temporal ; and therefore is in spiritual account in order to a spiritual end above that which serves the lesse excellent . but the effect of this discourse is , that kings are subject to bishops just as the princes of israel were to those that anointed them ; that is , they came under their hands for unction , and consecration , and blessing , and counsel , and the rites of sacrifice . and all this is very true ; and this is all that was or could be intended by s. chrysostom , or those other eminent lights of the primitive church , who set their order upon a candlestic , and made it illustrious by the advantage of comparison . the advantages are wholly spiritual , the excellencies are spiritual , the operations are spiritual , and the effects are spiritual ; the office is spiritual , and so is all the power . but because the persons of the men in whom this spiritual power is subjected are temporal as well as princes , and so are all their civil actions , therefore whatever eminence they have for their spiritual imployment , it gives them no temporal advantage ; that comes in upon another stock : but for the spiritual it is as much as it is pretended ; but then it is no more . for it is purely spiritual . where any thing of temporal is mingled with it , it is not greater in that , but subject to the temporal power . without this there could never be peace : and where the jurisdiction of two courts doe enterfere , there is perpetual wranglings . but god having ordain'd two powers hath made them both best ; and yet so that both of them are inferior : but because it is in differing powers , they both rule in peace , and both obey with pleasure . how the ecclesiastic state is subject to the civil i have largely accounted : now i am to describe the eminencies , powers , advantages and legislations of the spiritual : concerning which we shall have the best light if we rightly understand the nature and quality of the power . as my father sent me , so send i you , said christ to his apostles . now it is plain how the father was pleas'd to send his son ; with humility and miracles , with a low fortune and a great designe , with poverty and power , with fulnesse of the spirit and excellency of wisdome . that was the manner . the end was , the redemption of man , the conquering of the devil , the preaching of the gospel , the foundation of the church , the instruction of faith , the baptizing converts , the reformation of manners , the extirpation of sinne . this was the intire end , and that was the just manner in which christ was sent into the world : and since his apostles & their successors were to pursue the same ends and no other , they were furnished with the same power : and christ gave them the holy ghost , and gave them commandement and power to teach all nations , to baptise them , to bind and to loose , to minister his body and his bloud , to exhort and to reprove , to comfort and to cure , to make spiritual separations of the vile from the precious . this is the summe of all the commissions they had from christ. this power and these commissions were wholly ministerial without domination , without proper jurisdiction , that is , without coaction ; it being wholly against the designe of the religion , that it should be forc'd ; and it being far remov'd from persons , so dispos'd , so imployed , so instructed to doe it . and therefore one of the requisites of a bishop is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he must be no striker : he had no armes put into his hand to that purpose ; the ecclesiastic state being furnished with authority , but no power , that is authoritate suadendi , non jubendi potestate ( that i may use the expression in tacitus ) an authority to persuade and to rebuke , but no power to command , as the word is us'd in the sense of secular dominion . concerning which that the thing be rightly understood , we must first truly understand the word . accursius defines jurisdiction to be potestatem de publico introductam cum necessitate juris dicendi & aequitatis statuendae , a publick power of doing right and equity . it is potestas ad jus dicendum , so muscornus cyprins , a power of giving sentence in causes between party and party . but we shall best understand the meaning of jurisdictio by that place of cicero . quid ergo istius in jure dicendo libidinem demonstrem ? quis vestrum non ex urbana jurisdictione cognovit ? quis unquam isto praetore chelidone invitâ lege agere potuit ? judices citari jubet : jubet citari heraclium : citatur reus sopatrus : stenium citari jubet : atque ut aliquando de rebus ab isto cognitis , judicatis , & de judicibus datis desistamus dicere , &c. from which words it is plain , that jurisdiction is a power of magistracy to summon the parties , to hear their cause , and to give sentence . and therefore in suetonius we often find these expressions , imperatorem jus dixisse , cognovisse , judicasse , the emperor took cognisance , did judge , did give sentence , that is , did exercise jurisdiction . empire is always included under jurisdiction ; and it is divided into a cognition of capital and pecuniary causes , as appears plainly in the title of the code de jurisdictione , which handles both causes : and asconius paedianus in his argument upon the th action against verres proves expressely that capital actions are part of jurisdiction . to which purpose is that of suctonius in the life of augustus ; dixit autem jus non diligentiâ modo summâ sed & lenitate , siquidem manifesti parricidii reum , ne culleo insueretur , quod non nisi confessi afficiebantur hâc poenâ , &c. but of this there is no question . now of jurisdiction thus understood , it is evident that the ecclesiastic state hath no right derived to them from christ , that is , no power to punish any man corporally , or to compel them to answer in criminal causes ; they have no power of the sword , no restraint upon the body : but having care of souls , which cannot be govern'd by force , they are to govern as souls can be governed , that is by arguments and reason , by fear and hope , by preaching of rewards and punishments , and all the ways of the noblest government , that is , by wisdome and by the ways of god. this appears in the apostles description of their own office & power . what is paul and what is apollo , but ministers by whom ye believed ? ministers of christ , stewards of the mysteries of christ : to us is committed the word of reconciliation ; we are embassadors for christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not lords over the flock ; but as though god did beseech you by us , we pray you in christs stead to be reconcil'd to god. thus christ set them over the houshold , not to strike the servants , but to give them their meat in due season ; that is , as optatus expresses it , to minister the food of gods word and sacraments to the servants of the family . nolite vobis majestatis dominium vindicare ; nam si ita est , vindicent sibi & ministri qui m●nsae dominicae famulantur , ut pro humanitaete exhibita ab invitatis gratulatio eis referatur… . est ergo in universis servientibus non dominium sed ministerium . therefore esteem not your selves to have any thing but the ministery and service , nothing of dominion . and indeed we need challenge no more : it is honour enough to serve such a prince , to wait at such a table , to be stewards of such a family , to minister such food . this service is perfect freedome ; and that is more then can be said of the greatest temporal dominion in the world . principes ecclesiae fiunt ut serviant minoribus suis , & ministrent eis quaecunque acceperunt à christo. the same with the words of christ , he that is greatest amongst you , let him be your minister . for the honours in christian religion at the first look indeed like dignities ; but indeed they are not divers honours , but divers services : as it seems to be an honour to the eye that it enlightens the whole body , but it is not it's honour , but it 's ministery ; so it is amongst the saints ; it is not his honour , but his act . and so is the apostleship thought to be a great dignity , but it is not so ; but it is his ministery . for so s. paul sayes , if i preach the gospel it is no glory to me : for necessity is laid upon me , and woe is unto me if i doe not preach the gospel : for if i doe it willingly , i have a reward ; but if unwillingly , there 's nothing but a stewardship intrusted to me . the consequent of this discourse is this in the words of the same father , quicunque desiderat primatum in terra inveniet confusionem in coelo , whosoever desires primacy ( meaning amongst the ecclesiastics , and by vertue of their order and office ) upon earth , shall find confusion in heaven . but this is most expressely and clearly taught by the fathers of the church . so s. gregory nazianzen , he that is set over others ( speaking of bishops ) laying behind him every sin , must proceed in godlinesse , so that by the example of his spiritual growth he may draw others unto vertue , especially by that form of humility which was deliver'd to us by the lord. non enim oportet vi vel necessitate constringere , sed ratione & vitae exemplis suaderc , for no man is to be constrained by force or by necessity , but persuaded by reason and good examples . and thus s. hierome distinguishes the ecclesiastical power from the regal . ille nolentibus praeest , hic volentibus : ille terrore subjicit , hic servituti donatur : ille corpora custodit ad mortem , hic animas servat ad vitam . the king governs whither men will or no , the bishop none but the willing . he subdues them by terror , but the bishop is but the servant of the peoples souls . the king keeps bodies reserv'd for death , but the bishop takes care of souls that they may live eternally . upon this account s. chrysostom considers the great difficulty there is in the discharge of the episcopal office , and affirms it to be more troublesome then that of kings ; as much as the rage of the sea in a tempest is greater then the curlings of a troubled river : and he gives this reason for it , quoniam illic plures sunt qui adjuvant , eo quod ligibus ac mandatis omnia peraguntur : hic verò nihil tale , neque enim licet ex authoritate praecipere , because there are more helpers in the secular government ; for all things are transacted by laws and by commandements : but here ( meaning in the ecclesiastic state ) there is no such thing ; for it is lawfull , but we have no authority to command any thing . for * in potestate subjectorum est obedire vel non . they are not domestics , they are not properly subjects , but obedientiam habentes in sua ipsorum potestate , they have their obedience in their own power : they may if they will , and they shall have a good reward ; but if they will not , they may chuse . for with this power and upon these termes the holy ghost hath made them overseers , to feed , not to rule , the church of god , that is , not to rule by empire , but by persuasion . and this is intimated by the epistle to the hebrew●s obey them that are set over you , and submit your selves ; for they watch for your souls : that they may doe it with joy , not with grief ; for that is unprofitable for you . that is , submit your selves to your spiritual rulers cheerfully and willingly : if you doe not , they can have no comfort in their ministery ; it will grieve them to find you refractary , and you will be the loosers by it , for their grief will doe you no profit . now if these rulers had a power of coercion , he could quickly make them willing , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anguish would fall upon the disobedient . the same precept is in the epistle to the thessalonians , where the words doe themselves expound the nature of the government , we beseech you , brethren , to know them which labour amongst you and are over you in the lord , and admonish you , and to esteem them very high in love for their works sake . and immediately after he calls them in partem sollicitudinis , into a participation of this rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we beseech you , brethren , to admonish , or to warne , to reprove them that are unruly . that is , you must help us in our government : we are over you to admonish you , but you must admonish one another : that will help our work forward when you are willing . but they which are over you must be highly esteemed , not for their dignity , but for their works sake , not in fear , but in love ; for they are over you not by empire , but by discourses , not by laws , but by exhortation . and certainly this is the best government in the world ; that the people of god sit populus voluntarius should serve god with reason and choice , with love and pleasure and eternity of satisfaction . and this is observed also by s. chrysostom . the princes of this world ( saith he ) are so much inferior to this spiritual power , by how much it is better to rule over the wills of men then over their bodies : and that 's the state of ecclesiastical government , concerning which who please to see much more , may with pleasure read it in s. chrysostom in his first homily upon the epistle to titus , and the th homily upon the epistle to the ephesians , and in his second book of priesthood . now against this it will not be sufficient to oppose any precedents of government under the old testament . he there that did not obey the word of the high priest was to die the death ; for they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a true proper formal jurisdiction given them by god : and when moses sate in judgement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith philo , the priests were his assessors ; and judaeis sacerdotii honos firmamentum potentiae erat , the honour of the jewish priesthood was a great establishment to the power of the nation , saith tacitus . for the priest were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishops , and judges of controversies , and by the law appointed to inflict punishment upon criminals , said josephus . but in the gospel there was no such thing . the jewish excommunications were acts of power and a mixt empire ; ours are securities to the sound part , and cautions against offenders . their preachings were decrees sometimes ; ours can be but exhortations and arguments to persuade and invite consent . but neither can it be denied but that the apostles did sometimes actions of a delegate jurisdiction . thus s. peter gave sentence of death against ananias and sapphira ; s. paul inflicted blindnesse upon elymas the sorcerer , and deliver'd hymenaus and alexander and the incestuous corinthian to be buffeted by satan ; and s. john threatned to doe the like to di●trephes . that this was extraordinary appears by the manners of animadversion , which were by miracle and immediate divine judgment ; for those which were delivered to satan were given up to be corporally tormented by some grievous sicknesse or violence of an evil spirit , as a s. chrysostom , b s. ambrose , s. hierom , and divers others of the fathers doe affirm . but therefore this was an act of divine jurisdiction , not of apostolical : it was a miraculous verification of their divine mission , seldome us'd , not by ordinary emission of power , but by an extraordinary spirit : for so s. paul threatned some criminals in the church of corinth , that if he did come he would not spare them : but it was because they made it necessary by their undervaluing of his person and ministery . since ye doe so , since ye doe look for a signe and proof of christ speaking in me , you shall have it . it is not s. pauls ordinary power , nor his own extraordinary , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an experiment of christ's power , who was pleas'd to minister it by s. paul , as well as by any other apostle : something like those words of our blessed saviour , an evil and adulterous generation seeketh after a signe ; and the signe of the prophet jonas shall be given them . but then there was great necessity , and some prodigious examples were to be made to produce the fear of god and the reverence of religion , that the meannesse and poverty of the ministers might not expose the institution to contempt : and because the religion was destitute of all temporal coercion , and the civil power put on armor not for it but against it , therefore god took the matter into his own hand , and by judgments from heaven verified the preachings apostolical . thus when the corinthians did use the lord's supper unworthily god punished them with sicknesse and with death , as the apostle himself tells them : for to denounce them after and to pronounce them before were equal actions of ministery , but equally no parts of jurisdiction . this way continued in the church , though in very infrequent examples , till the emperors became christians , and by laws and temporal coercions came to second the word of ecclesiastical ministery . for s. cyprian tells of some persons who being afflicted with evil spirits were cur'd at their baptisme , who afterwards upon their apostasy from the faith were afflicted again , and again fell into the power of the devil : recedente siquidem disciplina recessit & gratia ; when they forsook christ , himself took the matter into his own hand , and was not wanting by an act of his own jurisdiction to declare that he was their lord , and would be honour'd by them or upon them . and this was the rod that s. paul threatned to the schismatical corinthians ; not any emanation of the ordinary power of ministery , but a miraculous consignation of it : for these things ( as s. chrysostom observes ) s. paul calls signa apostolatus mei , the signes of his apostleship wrought among them in signes and miracles and powers : this was effected in healing the sick , and in striking the refractary with the rod of god ; in giving fight to the blind , and making them blind that would not see ; in raising the dead to life , and causing them to die that would not live the life of righteousnesse . but this was not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not by any power of their own , but by that power to which they onely ministred , by the power of christ who ( blessed be his holy name for it ) keeps this power onely in his own hands . in these their power was no more a power of jurisdiction then elias had , who , as s. james said , prayed that it might and prayed that it might not rain ; and call'd for fire from heaven . and just so the apostles being mov'd by an extraordinary spirit did , when the spirit saw cause , minister to the divine judgment . but that was not their work ; they were sent of another errand , and were intrusted with other powers . but after all this , it is certain that there were in the church some images and similitudes of jurisdiction in their spiritual government . the soul is not , cannot be , properly subject to any jurisdiction but that of god. for jurisdiction is the effect of legislation , and is in the mixt empire as the other is in the mere . now none can give laws to souls but god ; he onely is lord of wills and understandings ; and therefore none can give judgment or restraint to souls but god. but as by preaching the ecclesiastic state does imitate the legislation of god ; so by the power of the keyes she does imitate his jurisdiction . for it is to be observed that by the sermons of the gospel the ecclesiastics give laws to the church , that is , they declare the laws of god ; and by the use of the keyes they also declare the divine jurisdiction : for as the church can make no law of divine worship or divine propositions , of faith or manners , but what she hath received from christ and his apostles ; so neither can she exercise any judgment but the judgment of god. to that she ministers by threatnings and denunciations , by comforts and absolutions , as she ministers to the legislative of god by preaching and publishing , by exhortation and command . for there is an empire in preaching ; there is a power of command which the bishops and ministers of the church of god must exercise . to this purpose s. chrysostom discourses excellently , there are some things which need teaching , some which need commanding : if therefore you invert the order , and had rather command where it is necessary for you to teach , you are ridiculous ; and as bad if you goe about to teach where you rather should command . that men should doe no evil , you need not teach , but to forbid it with the force of a great authority : and so you must command them that they should not give heed to jewish fables : but if you would have them give their goods to the poor , or keep their virgin , here you have need of doctrine and exhortation . therefore the apostle said both , command and teach… .. thus you see that a bishop must not onely teach , but sometimes it is necessary that he should command . * but then this being a doctrinal precept , or commanding by the force of a clear and confessed doctrine , hath in it no other empire but that it is a commanding in the name of god , and means this onely , that some things are so clear and obvious , so necessary and confess'd , that he who neglects them is condemn'd by himself ; he need not be taught , but onely commanded to doe his duty : but if he will not , god , who gave him the law , hath also jurisdiction over him : and to this also the church does minister ; for the bishop commands him in gods name , and if he will not , he can punish him in gods name , that is , he can denounce gods judgments against him ; and that 's our ministerial jurisdiction : he can declare him to be out of the way of salvation , and unworthy to receive the holy mysteries and pledges of salvation . this is our coercion . but the use of the keyes does differ from proper jurisdiction in this great thing , that if the keyes be rightly us'd they doe bind or loose respectively ; but if they erre , they doe nothing upon the subject , they neither bind nor loose . now in proper jurisdiction it is otherwise : for , right or wrong , if a man be condemn'd he shall die for it ; and if he be hang'd he is hang'd . but the church gives nothing but the sentence of god , and tells upon what termes god will or will not pardon . if the priest minister rightly and judge according to the will and laws of god , the subject shall find that sentence made good in heaven by the real events of the other world , which the priest pronounces here upon earth . but if the priest be deceived , he is deceiv'd for himself and for no body else ; he alters nothing of the state of the soul by his quick absolution , or his unreasonable binding . for it is not true here which the lawyers say of humane jurisdictions , quod judex errans pronunciavit , ob authoritatem jus dicentis transit in rem judicatam . the priest hath no such authority , though the civil power have . the error of the judge does not make the sentence invalid ; his authority prevails above his error : but in the other it is the case of souls , and therefore is conducted by god onely as to all real and material events , and depends not upon the weaknesse and fallibilities of men . and therefore the power of remitting sins given to the church , is nothing but an authority to minister that pardon which god gives by jesus christ. the church pardons sins as the levitical priest did cleanse the lepers , said s. hierom ; that is , he did discern whether they were clean or no , and so restor'd them to the congregation : but apud deum non sententia sacerdotum , sed reorum vita quaeritur , god regards not the sentence of the priest , but the life of the penitent . for the priest , aliquid est ad ministrandum ac dispensandum verbum ac sacramenta , ad mundandum autem & justificandum non est aliquid ; is something as to the ministery and dispensation of the word and sacraments , but nothing as to the purifying and justification of a sinner : for none works that in the inward man but he who created the whole man. they are the words of s. austin . this therefore is but verbum reconciliationis ; the word of reconcilation is intrusted to us : but we properly give no pardon , and therefore inflict no punishment . indeed the power of the keyes is by a metaphor chang'd into a sword , and s. pauls wish [ i would they were even cut off that trouble you ] seems to be the warrant ; and by excommunications evil persons are cut off from the congregation of the lord. and it is true that the ecclesiastical authority is a power of jurisdiction , just as excommunication is a sword . but so is the word of god , sharper then a two edged sword ; and so is a severe reproof , it cuts to teh bone . nec censorium stylum , cujus mucronem multis remediis majores nostri retuderunt , aeque posthac atque illum gladium dictatorium pertimescamus , said cicero . the censors tongue was a sword , but our ancestors sometimes did not feel it smart ; and we fear it not so much as the sword of the dictators . but how little there is of proper jurisdiction in excommunication we can demonstrate but by too good an argument . for suppose julian robbing of a church , striking the bishop , disgracing the religion , doing any thing for which he is ipso facto excommunicate : tell him of the penalty he incurs , cite him before the bishop , denounce it in the church ; what have you done to him that shall compel him to doe his duty ? suppose he will not stay from the church , that he will goe to another , to a strange country , or that he despises all this . have you made him afraid ? have you troubled him ? have you griev'd him ? have you done that which shall make him doe so no more ? but julian was about to renounce christianity , and thinks it all a fable . or suppose lesse then that : suppose a man that keeps a concubine , and knowing that he sins , and yet resolves not to quit the sin , he abstains from the communion and the publick service of the church ; if the bishop admonishes him to leave the partner of his sin , how if he will not ? by what compulsory can the ecclesiastic state enforce him ? if you threaten to drive him from the communion , he hath prevented you ; he never comes at it . if from prayers , you doe him a kindnesse ; for he loves them not . if from sermons , then he will enjoy his lust without controlment . what can the church doe in this case ? but suppose yet once more , that a violent hand shall pull down the whole episcopal order , what shall the church doe then ? will she excommunicate the men that doe it ? they say the order it self is antichristian ; and can they fear to be excommunicated by them ? and who fears to be excommunicated by the presbytery that believes them to be a dead hand and can effect nothing ? and in the summe of affaires , onely the obstinate and the incorrigible are to be proceeded against by that extreme remedy . and to them who need that extreme it is no remedy : for they that need it , care not for it : & what compulsion then can this be ? if it be any thing really effective , let it be persuaded to them that shall deserve it ; for it must work wholly by opinion , and can affright them onely who are taught to be afraid of it . it can onely doe effort upon them who are willing to be good in the way of the church : for it is a spiritual punishment ; and therefore operates onely upon the spirit , that is upon the will and understanding , which can have no coercion : so that in effect it compels them who are willing to be compell'd , that is , it does not compel at all , and therefore is but improperly an act of jurisdiction . for that which the ecclesiastics can doe , is a suspension of their own act , not any power over the actions of other men : and therefore is but an use of their own liberty , not an exercise of jurisdiction . he does the same thing in sacraments as he does in preaching : in both he declares the guilty person to be out of the way to heaven , to be obnoxious to the divine anger , to be a debtor of repentance ; and refusing to baptize an evil catechumen , or to communicate an ill-living christian , does but say the same thing : he speaks in one by signes , and in the other he signifies by words . if he denies to give him the holy communion , he tels him he is not in the state of grace and the divine favour , he tels him that he hath no communion with christ ; and therefore by denying the symbols sayes that truth which by his sermons he publishes . all the effect and real event is produc'd by the sin of the man ; and the minister of religion tells him as god's messenger what he hath done to himself , and what will come upon him from god. this is judicium , non jurisdictio , a judging , not a jurisdiction ; a judging a man worthy or unworthy ; which does not suppose a superiority of jurisdiction , but equals doe it to their equals , though in this the clergy hath a superiority , and an authority from god to doe so . adde to this , that the other effects of excommunication are not any force or impression upon the delinquent , but are the caution and duty of the church , or sanior pars of them that are innocent ; for it is a command to them to abstain from the society of the criminal : for to him it is no direct obligation ; indirectly it is , as i have already affirm'd and shall afterwards discourse . this discourse cannot lessen the power and authority of the church ; it onely explicates the nature of it , because it is useful to many cases of conscience , and does rightly establish the foundation of this great measure of conscience , [ ecclesiastical laws ] and it addes grandeur to it . for it is in the ecclesiastical government as it was in the judaical before they had a king. they had no king of their own , but god was their king ; and he did exercise jurisdiction , and appointed judges over them , and wrought miracles for their punishment or their escape respectively : and so it is in the church ; christ our head keeps the spiritual regality and the jurisdiction in his own hands , but sends us to minister it according to his laws ; which if we doe , they who are found criminals cannot indeed be smitten by us , but they shall be smitten by god : and therefore christ said the same thing to his missionaries as god did to samuel , they have not rejected thee , but me , said god ; and , he that despiseth you , despiseth me , said christ. and now , although kings have the sword in their own hand , and can smite the disobedient ; yet we cannot : but god will smite them that are disobedient to the church : and that 's worse for them that feel it , and better for them that are but threatned ; for it is true , that by repentance they may escape that which is threatned by the church , which in the common-wealth they cannot : but these that feel it are in a worse condition ; for it is a fearfull thing to fall into the hands of the living god ; and , who can dwell with the everlasting burnings ? for our god is a consuming fire . rule ii. the church hath power to make laws and to give commands obliging the conscience , that is , tying the subjects to obedience under the penalty of committing sin , or of incurring the divine displeasure . by the church it is certain i must first mean the church catholick , or all the governours of the christian assemblies in the world : because if it be in a part it is in the whole ; and if it be neither in a part nor in the whole , it is no where . but yet because the whole catholick church , that is , all the governours of churches ( for if we speak of the church making laws , we must mean the governing part of the church ) did never meet since the days of the apostles , who being few and united and absolute and supreme could then doe what could never be done since : it is necessary for the reducing this rule to practise , that the legislation and the power of commanding be subjected in some more particular subject ; and therefore i shall instance in the least . by the church , i mean every particular church joyn'd to the head of union ; and by the particular church , i mean the angel of that church , the bishop ; according to that saying of s. cyprian , scire debes episcopum in ecclesia esse , & ecclesiam in episcopo , the bishop is in the church , and the church in the bishop : that is , he is in the church as the head is part of the body , and the church is in him as in their representative , and all their power is ministred by his hand , and their interest promoted by him ; and he is the hand of god and the hand of the people ; this lifted up , and that let down ; this in the ministery of prayers , and that in the ministery of blessings . and therefore s. chrysostome expounding those words of christ , tell it unto the church , says that they mean , tell it to the bishop of the church , who is to minister food and discipline to the congregation . now all the power of commanding and making ecclesiastical laws , that is , laws of religion , is wholly in the pastors and bishops in the supreme order of ecclesiastics . if there be two orders of divine institution , it is certain that one is the superior ; and therefore one onely is to rule in eminency , and the other can rule but in minority and substitution : and that which is appointed to rule is the superior . now the case then is clear as to the present purpose : the presbyters were under bishops , and might be accused before them and rebuk'd by them ; we see it plain in the case of timothy and titus , to whom s. paul gave rules of court , and measures of taking cognisance of causes brought before them . there was plainly the judging order and the judged : the elders or presbyters were judged ; over them were overseers plac'd . par in parem potestatem non habet . since therefore a judicatory was plac'd in the church , though it was a spiritual onely and without temporal coercion , yet it had a just authority ; and therefore must suppose a distinction in the clergy of superior and inferior . now because there can be no union political without government , and the government which was appointed was that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ruling clergy , it follows that the bishop being the head of spiritual union in the first institution of the church , every society of christians is reckoned one by the unity of the bishop ; and therefore that society of a bishop and his parish is the least indeed , but it is a christian common-wealth . now the practice apostolical and primitive administring this power by one and one in every church , where there were many presbyters , it must be evident that he who was superior to the presbyters was to rule in every congregation ; and because there was none superior to him by divine or apostolical appointment , all the legislative or commanding power in the church is founded in the episcopal order , and therefore that one bishop hath in his own charge a legislative or power of command ; and therefore much more when many bishops meet together . a diocese is the least circuit of government , but it is an intire body subject to distinct commands ; that is , every diocese hath one set over them in the lord , to whom the people are by the commands of jesus christ tied to give obedience . whether the diocese be little or great , allowed or disallowed , in city or in country , divided into parishes or not divided , under metropolitans or not under , of many churches or but one , it matters not : where there is a bishop and a congregation there is a diocese , and there is a power of commanding and a necessity of obeying , intra limites disciplina , within that pale in which they have warranty and power to govern and to give commandements . as for parishes in the late sense of the word , that is , the charge of a single presbyter , it is no body politic of apostolical or divine appointment : for the presbyters were called in partem sollicitudinis into the help of the ministery ; but they had no cure of souls , save onely by delegation & special and temporary appointment , for some whole ages in the church : and therefore the governing and the commanding authority cannot be extended to parishes and to their curates which are of late date , and received no power from christ but that of ministery , which is also conveyed by the bishops hands . but then because above the bishop there is no appointment in the whole religion , it is necessary that the legislative be established in him : if we goe higher we can never come to a society of apostolical or divine institution in the church , because between the whole catholick church , either in diffusion or representation , and a single diocese , all the intermedial unions , as of metropolitans , primates , patriarchs , councils provincial or oecumenical , are by consent and positive and humane institution , but they directly estabish no divine government . this onely is properly such . and though this can suffer alteration as to the administration of it , yet the proper seat of the authority is the bishop , by virtue of his order . whether the bishop of rome receiv'd the power into himself alone , and so conveyes it to all other bishops , is not material to our present inquiry ; for that is a question of the manner of receiving it , not of the power when it is receiv'd . i shall in order to other purposes discover the unreasonablenesse of that fond pretence and novelty . but that which i say is , that those persons who by christs appointment to or by the apostles were authoris'd to govern the church , are the heads of christian societies , and every such society is a distinct government ; and that this cannot be the division of parishes , because that division was later then the authority : and though this be true also of dioceses as they are now divided , yet that division being but accidental to the charge , and the charge being an appointed relation , that which is accidental and superinduc'd cannot prejudice the nature and institution of it , but that a bishop and his charge more or lesse is an intire society or common-wealth , as much as the thing can be ; that is , according to the nature and capacity of the subject matter , it is an intire government , and prelate and people make the parts of the integral constitution . to the verification therefore of the power thus subjected , all those titles of eminency and superior office recorded in scripture doe aptly minister : as that they are called pastors , and rulers , and praepositi , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishops or overseers of the church : he that hears them , hears christ , who hath sent them as himself was sent . upon the account of these the first rulers of churches in scripture did give laws to their people , and threatned the disobedient not onely by the force of their extraordinary power , but by the effects of their ordinary ministery . the particular instances of command i shall enumerate when i give account in what things they have power to make laws ; but these words of power were sufficient warrant , and were like seals to their commissions and monitors of their duty . but so the rulers of the church did practise their power , and taught the necessity of obedience . to this purpose are those words of s. clement to s. james the brother of our lord ; these things , most dear brother , i have received from the mouth of holy peter , who gave the commands , and i have endeavour'd to shew them to thee , that thou mayest command them all to be kept inviolate , because ecclesiastical affaires ought not to be done carelesly but with diligence . therefore let no man think that without danger he can neglect these precepts , or dissemble them ; quia in judicio dei ignis aeterni tormenta sustinebit qui ecclesiastica decreta neglexerit , because in the judgment of god he shall suffer the torments of an eternal fire who shall neglect the decrees of the church . but he that shall hear thee as the minister of christ commanded , shall receive glory : but he that shall not hear thee , or rather the lord speaking by thee , shall receive to himself damnation . s. ignatius is very frequent and expresse in this particular . be subject to the bishop as to the lord. for he watches for your souls as he that must give an account to god. for it is necessary that you doe nothing without the bishop . for he that is disobedient to bishops , will be altogether without god , impious , and a despiser of christ , and a disparager of his ordinance . and again , it is fit that you obey your bishop , and in nothing to contradict him . for he that does , despises not him that is visible , but in him despises the invisible god , who cannot be despis'd of any one . for the bishop hath not his promotion from men , but from god. tertullian speaking of the power and judicatory of the church , saith , ibidem etiam exhortationes , castigationes & censura divina ; nam & judicatur magno cum pondere , ut apud certos de dei conspectu , there are exhortations , chastisements and a divine censure ; for the judgment of the church is with great weight and efficacy , because it is amongst them who are certain that they shall appear before god : and it is the greatest forerunning of the great judgment , if any one sins so that he be banished from the communion of prayers , assemblies and all holy entercourse . to which if we adde the words of s. cyprian , we shall find not onely the power and authority warranted , but the subject of the power declar'd to be the bishop . since there are such and so great and many other examples and precedents by which the authority of the bishop and his power is established by divine ordinance , what sort of men doe you suppose them to be who , being enemies of bishops and rebels against the catholic church , are not affrighted with the threatning of god admonishing them , nor yet with the revenge of the future judgment ? for heresies have arisen and schisms commenc'd from no other cause then this , that men doe not obey [ the bishop ] the priest of god : neither doe they consider that there is in the church for a time a judge in the stead of christ , to whom if all the brethren would obey according to the commands of god , no man would move any thing against a college of bishops ; no man would after the divine judgment is pass'd , after the suffrage of the people , and the judgment of the bishops his assessors , make himself a judge not of the bishop , but indeed of god himself ; no man would divide the unity of the church ; no man by a self-pleasure and pride would make a new heresy apart by himself . i onely adde the testimony of s. hierom , it being in a clear case as to the thing it self ; and the difficulty being onely in the measures , the manner and instances of obedience . episcopus vester cui ecclesiae commissum est regimen , &c. your bishop to whom the government of the church is committed , whom god hath plac'd as the surveyor of his vineyard , the shepherd of the sheep , the director of the flock , the leader of the people both in the city and the country in which ye live , let him nourish you with a singular care , and feed you with the meat of holy doctrine , and in the presence of god take especial care of your souls : let all men devoutly and with an even mind as to god obey him to whom all the city is committed . but because i have given a larger account of this duty in general , in * a discourse on purpose , i shall more properly consider in what particular cases the conscience is , or is not , bound to obey the church-governours . rule iii. the church hath power to make laws in all things of necessary duty , by a direct power and a divine authority . saint ignatius discoursing of the bishops power , commands subjection to him in so large and comprehensive termes , that they seem to put an end to all further inquiries in this rule of conscience , by making all inquiries to be uselesse ; because an obedience universal is due . necesse est ut quicquid facitis , nihil sine episcopo tentetis , & in nullo illi refragari : and again , nec quicquam videatur vobis consentaneum quod sit praeter illius judicium ; quod enim tale est , deo inimicum est . it is necessary that whatsoever ye doe , ye doe nothing without the bishop ; that ye be obedient to him , and be refractary against him in nothing : neither let any thing please you that is besides his judgment ; for whatsoever is so is an enemy to god. the same also he repeats in other places , and gives it in command to other churches . but this is too general to guide any man , and therefore of it self requires a limit : and therefore himself does explicate it in his letter to the church of smyrna . sine episcopo nemo quicquam faciat eorum quae ad ecclesiam spectant , without the bishop let no man doe any thing of that which belongs to the church ; that is , whatsoever is intrusted to the bishops charge , the conduct of souls , the duties of religion , the commandements of god , the sacraments of the religion , the orders of the divine institution , the interior actions of grace , and the external which are of necessary ministery and relation to them , are under the discipline and legislation of the church . for in these things onely his charge , and therefore in these things onely his authority does lie . thus the bishop hath power to command his subject or parishioner to put away his concubine ; and if he does not , he not onely sins by uncleannesse , but by disobedience too . for the authority of the church being spiritual , it hath power over the spirit , and introduces guilt upon the soul if it be disobeyed . so that it is but folly and ignorance to think the bishop hath no power , because he is to command onely in those things where god hath commanded already . for though he is god's minister and commands not by his own will , but by god's , yet he hath the authority of god given to him to doe that : and besides that it is not reasonable to think that god would give the church-rulers his authority for trifling and needlesse purposes ; it is also evident in the thing it self , that it is of great effect , because even in these things he is the voice of god , and judges in the place of god , and affrights sinners with the accents of his displeasure , and upon this account brings a burden upon the disobedient which was not brought upon him before the command and sentence of the church . whatsoever therefore the bishop commands us as from god , in that his power and legislation is properly exercised : and it is absolutely to be obeyed without any other condition or reserve , but that it be indeed the will and commandement of god. so s. bernard , quicquid vice dei praelatus homo praecipit , quod non sit tamen certum displicere deo , haud secus omnino recipiendum est ac si praecipiat ipse deus , whatsoever the prelate in the stead of god commands , provided you are certain it does not displease god , it must be receiv'd as if god himself commanded it . for what difference is it whether god by himself , or by men his ministers , or by his ministring angels make his will and pleasure known unto us ? where it is observable that he does not give leave to disobey if we question whether it be god's will or no ; for if it be a question , the presumption is for the authority imposing it : and in that case , though it be a doubt in theory , yet that must not hinder the practical obedience ; because it is as certain that our lawfull superior hath power to command us to obey when we are not certain of the thing , as it is certain that it is a sin if we doe it in a doubting conscience by our own authority . for the authority of god in the hand of a prelate is warrant enough to determine us when we know nothing to the contrary , though our own will is not . if we have a doubting conscience , we have nothing ( while the doubt remains ) to oppose against it but our will , and that is not sufficient , but a divine authority is . now although in the present case it does not work to the clearing of the material doubt , yet it does operate to the clearing of the duty : and therefore s. bernard said well [ quod non sit tamen certum displicere deo ] unlesse you are sure , that is , be fully persuaded , you displease god in obeying the bishop , it is certain you doe displease god by disobeying him . for it is a part of our obedience not to judge his sentence , that is , not to give judgment against him in a question of difficulty , but to stand to his sentence . credas tibi salutare quicquid ille praeceperit ; nec de majorum sententia judices , cujus officii est obedire & implere quae jussa sunt , said s. hierom in a like case . it is your part to obey , and to doe what is commanded , and not to judge your judges , but to believe all that to be good which your prelate commands you ; meaning when his command is instanc'd in the matter of the divine commandement . in things that are plain and easy , every man can be a judge , because indeed their needs none , for there is no question : but in things of difficulty , and where evidently god is not dishonour'd , it is very much our duty to obey the church . thus the church hath power to command us to be devout in our prayers , to be charitable to our brother , to forgive our enemy , to be heartily reconcil'd to him , to instruct the ignorant , to follow holinesse , and to doe justice , and to be at peace with all men ; and he that obeys not , does walk disorderly , and may be us'd accordingly with all the power the church hath intrusted to her , according to the merit of the cause : but it is certain he sins with a double iniquity that refuses gods commandement and the precept of his spiritual superior ; for in these things every minister can exhort , but the bishop can command , that is , he binds the commandement of god by a new obligation and under a distinct sin , the sin of disobedience . rule iv. the church hath power to make laws in such things which are helps and apt ministeries and advantages of necessary duty . this rule is expressely taught by s. basil : necessariò ea nos in memoriam debemus redigere quae dicta sunt ab apostolo , prophetias nolite spernere… . ex his autem intelligitur quod si quid nobis imperatum est quod idem sit cum mandato domini , aut adjuvet , illud tanquam voluntas dei studiosius diligentiusque à nobis suscipi debet , we must remember what the apostle said , despise not prophesyings . but if any thing be commanded us which is all one with the command of god , or may help it , it ought to be undertaken by us with diligence and study as if it were the will of god. thus if our bishop in his precepts and sermons of chastity command that the women goe not to the publick spectacles , where are represented such things which would make cato blush , and tuccia have looser thoughts , they are bound in conscience to abstain from those impure societies ; and not onely from the lust , but from the danger . for in vain is it that god should intrust the souls of the people to spiritual rulers , and give them wisdome to doe it , and commandment to doe it with diligence , and gifts of the holy spirit to enable them to doe it with advantage , if the people were not tied in duty to decline those places and causes where and whence they doe usually perish . and in pursuance of the episcopal authority in the like instances it was that s. chrysostom held his pastoral staffe over the disobedient : for the church had declar'd that in the holy time of lent the people should live austerely , and therefore he told them at that time especially that they should not goe to the publick shews and theatres ; and to the disobedient he addes this threatning , sciant omnes his criminibus obnoxii , si post hanc nostram admonitionem in ea negligentia manserint , non toleraturos nos , sed legibus ecclesiasticis usuros , & magnâ austeritate docturos ne talia posthac negligant , n●ve tanto contemptu divina audiant eloquia , let all that are guilty of such crimes know that if after this admonition they persist in this neglect , we will not suffer it , but use the laws of the church against them , and shall teach them with great austerity that hereafter they doe not hear the divine sermons with so great contempt . upon the same account the church in her sermons of repentance does usually , and hath authority to enjoyn actions of internal and external significations and ministeries of repentance . in the primitive church the bishops did indict fasting-dayes , and publick letanies and processions or solemn supplications and prayers to be us'd in the times of publick danger and necessity . this we find in tertullian , episcopi universae plebi mandare jejunia assolent , non dico de industria stipium conferendarum , ut vestrae capturae est , sed interdum & ex aliqua sollicitudinis ecclesiasticae causa , the bishops are wont to command fasting dayes to all the people , not for secular ends , but for ecclesiastical necessity and advantage . for when god hath established an office and ministery , it is certain he made it sufficient to acquire all the ends of it ' s designation : since therefore the government even of internal actions and a body or society of men must suppose external acts , ministeries , circumstances and significations , no man can from without govern that which is within , unlesse he have power to govern that without which the internal act cannot be done in publick , in union and society . and here comes in that rule of the law , the accessory follows the nature of the principal ; which hath been so infinitely mistaken and abus'd by the pretences of romanists and presbytery for the establishing an empire ecclesiastical in things belonging to themselves , not to god. for the soul being the principal and the body it 's instrument , they hence argue that they to whom the souls are committed , have therefore a right to govern the body , because it is accessory to the soul ; and if the body , then also the accessories of the body , actions , circumstances , time , wealth , lands and houses ; in order to the spiritual good of the soul : which proposition because it is intolerable , it can never be the product of truth , and therefore must be deriv'd from a false understanding of this true rule of the lawyers . but because in it's true meaning it serves to conduct many , and particularly this rule of conscience , it is necessary that we know the true meaning of it . the rule [ the accessory followes the nature of the principal ] explicated . therefore for the understanding of it so far as can be in order to our design , it is to be inquir'd , how we shall know which is the principal and which is the accessory ? . in what sense the accessory must follow the nature of the principal . . that which is principal to one purpose , is but the accessory to another sometimes . if titius hires my land and builds a house upon it , the house is but the accessory , because it came after my land was in possession . but if titius buyes my house standing upon my own land , he buyes the land too ; for the land is but the accessory , and the house is the principal : because the house being the purchase , it cannot be at all but upon a foundation , and therefore the ground is the accessory , and after the house in the intention of the buyer . villa fundum quaerat , it is sometimes true ; but ordinarily , fundus quaerit villam . . that which is of greatest value is not always the principal , but sometimes is the accessory . the picture of apollo upon a laurel board is much more precious then the wood , and yet if apelles should take lucian's wood and draw the picture . lucian will make bold with the board , and consequently carry away the picture . a jewel set in gold is much better then the gold , but yet the gold is the principal , because it was put there to illustrate and to adorn the gold ; according to that of ulpian , semper cum quaerimus quid cui cedat , illud spectamus , quid cujus rei ornanda causâ adhibetur . and therefore if caius dying leave me in legacy his black-cloth suit , i shall also receive the diamond-buttons that adorn it : because these were plac'd there to adorn it ; and therefore are the accessory , because they are usu minores , and wholly set there for the ministery of the other . quod adhibetur alterius rei causâ ; that is principal for whose sake the other was sent or put . and therefore it is no good argument to conclude that the body is the accessory , because the soul is more noble . cedent gemmal phialis vel lancibus inclusae auro argentove . the soul is indeed a jewel set in gold ; but is therefore an accessory to the body in some cases . he that buyes the body of a slave , hath right to all the ministeries of the soul ; and the man is bound to serve his master with a ready mind and a good will ; and the soul is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the body . the body is first , and the soul comes afterwards to give it life and motion . . when two substances concurre to the constitution or integrity of a third , one is not the accessory to the other . the eye is not the accessory to the head , nor the foot to the leg , nor the hand to the arme ; for that onely is an accessory , quod alterius rei causâ adhibetur aut accedit : if it comes in accidentally and be wholly for the others sake , then it is an accessory . thus order and decency and circumstances of time and place are for the ministeries and ornament of religion , and therefore are accessories . the outward act is the lesse principal and an accessory to the inward , for to the inward it wholly ministers ; and consequently he that disposes of one may also govern the other , because the lesse principal is included in the more , and the lesse and the more have not two administrations , because they have but one use . but the soul and the body are two distinct substances of differing ministrations , acting to several and sometimes to contrary purposes ; they are parts of the same man , a better and a worse , but not a principal and accessory , unlesse it be by accident and in some uses and to some purposes ; and then sometimes one sometimes the other is the principal . concerning which the rule is this . . those things which of themselves are not , but by accident may be made accessories to a principal , are then to be esteem'd to be so when they actually and wholly are joyn'd in use to the principal , and serve the end of the principal , but have none of their own . thus when the soul prays passionately , if the lips move without a deliberate act of understanding , but obeying the fancy , the body in that case is purely the accessory . i say in that case : for if the body receive a command to other purposes , as to attend upon the prince at the same time when the soul prays , in that case they are both principals ; and neither of them is accessory to the other . and therefore although it will follow that when the body ministers to the action of the soul wholly , and hath no distinct work & office of its own in that action , he that commands the soul , can also command the body ; for they are in that ministery but as one : yet it will not follow that when the body is not 〈…〉 have also an absolute and irrespective nature , operation or designe , it cannot be governed in any thing of this , because of it's relative nature and conjunction in the other ; for there it is not accessory . for it is the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the conjunct cause or reason , when it is there , the work will follow : but when it is away , there will be no event , says the philosopher . . it is not enough to make a thing to be accessory , that it is design'd for the use and ministery of another that is principal ; but it must be actually applied : for till then it is but a potential accessory , which gives no right , and changes no nature , and produces no effect . bridles and saddles are made to be us'd with horses : but he that buyes all the horses in a faire cannot claim all the saddles and bridles which are in the same faire to be sold ; because they are not yet become the accessories , but are onely design'd to be so . it is intended that the body should minister to the soul in matters of religion ; but because it ministers also to other actions of the soul , he that rules the soul does not by consequence rule the body , unlesse it be actually applied , and be conjunct with the soul in the ministeries of religion . . these may be sufficient to declare so much of the nature of accessories as is of use in our present questions . the next inquiry is , what is the meaning of these words , [ the accessory [ follows the nature ] of the principal . ] for it cannot be meant that whatsoever is said of one may be said of the other ; or whatsoever may be done to one , may be done to the other . the rulers of souls have power to excommunicate or to cut them off from the body of the church , which is the greatest spiritual power , and is after it's own manner a spiritual death . now suppose the body be an accessory to the soul , it will not follow that he that can cut the soul off from the church , can cut the body also off from the common-wealth . but the meaning is , that duplici & diverso jure censeri non debent , they who are joyn'd in one action are to have one judgment , though according to their respective measures . if the soul does well , so does the body ministring to the soul. if it be good to pray , it is good to appoint times and places to pray in , because without time and place you cannot pray : if time and place be contingent and irregular , so are our prayers ; if our prayers be solemn and fixt , so must they . and thus also it is in matter of government . if the bishop is to guide the devotion of the soul , he can also give rules to the body in all that which it ministers to that action of the soul ; and when they two make one compleat action by way of principal and accessory , they are the same one intire subject of government . but this is to be extended no further . this passes not to the distinct actions or ministeries of the body ; but is confin'd to that in which it is , and so long as it is one agent with the soul : neither can it passe to warrant any other impression upon the body , but that it be commanded and conducted in the 〈…〉 the curator bonorum ; and the physician that gives physic to the body , and conducts the regiment of health , is not master of his wardrobe : and the epigram derided herod the empiric , clinicus herodes trullam subduxerat aegro : deprensus dixit , stulte , quid ergo bibis ? because when he came to take away his patients sicknesse , he took away his plate . if the principal act be confirm'd by an accessory oath , though the principal act prove null and invalid in law , yet the man is tied by the remaining oath . a man cannot offer to god an indifferent action or thing . and therefore he that promises to god to walk three turns every day , hath done nothing ; the act is null , and he is not obliged to pay that to god : but if an oath did supervene , that must stand , * though the principal of it self be null ; because every oath that can without sin be kept , must stand . the alienation of a minors lands is rescinded by law , yet the obligation and caution of the tutor for the accessory verification of the principal sale will stand : because there is a reason that separates the accessory from the principal , and the law intending to rescind the translation of the dominion , not to rescind the contract , leaves the principal loose , and the accessory bound . this is also thus in actions principal and accessory , which the law cals personales & hypothecarias . maevius dies and divides his estate between lucius and lucullus ; but he was indebted talents , and for caution had ingag'd some jewels . lucius payes his five talents , and lucullus payes foure of the other : the personal action of lucius is dissolv'd , but the accessory is not ; for till lucullus his personal or principal be taken off , the accessory and cautionary remaines upon them both : and this also hath a particular reason , and so have all those cases in which this rule failes . from whence i inferre , that this thing is sometimes reasonable , and sometimes unreasonable , but it is never necessary but in one case ; and that is when the accessory is necessary and inseparable , either by reason of a natural or positive conjunction . for some things are accessory by use and customes , some by laws and commandements , some by the nature of the thing . now of the first two sorts the measures are contingent and alterable : the laws sometimes declare a thing to be accessory , and at other times it is no so : and if by use or contract or custome a thing be accessory , it ceases to be so if the accessory be particularly excepted . as if i buy a house , it is by custome concluded that i intend the garden that is joyn'd to it ; and he that sels a horse , sels his bridle : but if the garden be reserv'd , & the bridle be excepted , the rule is then of no use . now to apply this to the present inquiries . . because the body is not in the nature of the thing an inseparable , necessary accessory to the soul in spiritual actions and ministeries , but the soul can pray alone , and be charitable alone , and love god alone , and the body hath actions , and intentions , and interests which mingle not with that which the spiritual rulers are to govern ; therefore it cannot be inferr'd that the body is subject in all things to them who govern souls . but . it does follow and may by force of this rule be inferr'd that they who are to govern the religion and spiritual actions of the soul , can also govern the actions of the body which minister immediately and necessarily to the necessary actions of the soul : & therefore because it is a duty that we communicate in the communion of saints , when that duty is actually and of necessity to be done , the bishop hath power to command the bodies of men to be present in christian assemblies , according to the precept of the apostle , neglect not the assembling of your selves together . and yet further , to come home to the present rule , there are several degrees of necessitie , and several reasons of it . some things are necessary for life , and some for health . some are necessary for single christians , some things are necessary for societies ; some things are necessary in private , and some in publick ; some things are for order , and some for precise duty ; some things are absolutely , and some are but respectively and in order to certain ends necessary . the body is an accessory to the soul , atque eodem jure censendum , to be judg'd by the same laws , govern'd by the same persons , subject to the same sentence and conduct , not onely in things of absolute necessity , but even in things of great advantage ; not onely in private necessity , which is always indispensable , but even in publick necessities of the church , in which there is greater latitude and more liberty : and the reason is , because even these lesser degrees of necessity are requir'd of us by divine commandement ; and it is not onely commanded to us to doe that which is lawful , but that also which is of good report ; not onely that we glorify god , but that our brethren be edified . and in proportion to this , it is requir'd of the guides of souls that they give good account of them , but it is requir'd of us also that we so comport our selves that they may doe it with joy : which cannot be suppos'd , if their power be kept within the bounds of a simply and indispensably necessary internal religion ; it cannot be done without prosperous circumstances and advantages of religion : in these therefore if spiritual guides have not power to give commands , they have not all that is necessary by all the kinds of necessity which god made . but this rule we see verified by authentic precedents . for the apostles at jerusalem indeed thought fit to impose nothing but those necessary things which are specified in their decretal : but s. paul us'd also this authority by the measures of the present rule , and commanded beyond the limits of absolute necessity , even that which he judg'd convenient ; and verifies his authority in his epistle to philemon , i might be much bold in christ to enjoyn thee that which is convenient : and this he actually did to the corinthian church , commanding that all things should be done decently and in order . now although it be true that in these things the apostle had some advantages which the bishops in succession have not ; he had an infallible spirit , and what he call'd convenient was so indeed ; and he had converted philemon , he was his father in christ , and he was one of the pillars upon which christ built the church , and he was to lay the foundation for an everlasting building : yet because the instance to the corinthian church was such which was of a perpetual reason , and it would be for ever necessary that things should be done in the church decently and in order , and the question of decency would for ever have variety and flux , succession and a relative uncertainty , it was necessary that of this there should be perpetual judges and perpetual dictators : and these can be no other but the rulers of the church , who have the same power as the apostles had in this , though not so many advantages of power . when the bishops judge truly concerning necessity , & such decencies and reasonablenesses as are next to necessity , they can enjoyn them , onely they cannot judge so surely ; and therefore although there may be more causes of laying aside their commands , yet it is never lawfull without cause . but this is not to be extended to such decencies as are onely ornament , but is to be limited to such as onely rescue from confusion : the reason is , because the prelates and spiritual guides cannot doe their duty , unlesse things be so orderly that there be no confusion , much lesse can they doe it with joy ; and so far their power does extend : for although that is not required of the governours but of the people , that the rulers office be done with joy ; yet because it is required of the people , they sin if they hinder it ; therefore the rulers have power to enjoyn it . but if it can goe beyond this limit , then it can have no natural limit , but may extend to sumptuousnesse , to ornaments of churches , to rich utensils , to splendor , to majesty ; for all that is decent enough , and in some circumstances very fit . but because this is too subject to abuse , and gives a secular po●er into the hands of bishops , and an authority over mens estates and fortunes , and is not necessary for souls , and no part of spiritual government , it is more then christ gave to his ministers . this also is to be added : that because this power is deriv'd to spiritual rulers upon the account of reason and experience of things and the duty of the people , that the rulers should be enabled to give an account of their charges with joy , therefore it is onely left to the people to doe it or not , under the pain of a sin ; but they are not to incurre spiritual censures upon the stock of non-compliance in things not simply necessary or of essential duty . for to compel them to advantages will bring but little joy to the ruler : he must secure the main duty whether they will or no ; that himself is to look to , and therefore to use all the means god hath put into his hand ; and for that he must look for his joy when he comes to give up his account : but that he himself should doe his duty with joy , that is with advantages , with ease , with comfort , being a duty wholly incumbent on the people and for their profit , if they will not comply , they sin ; and it is not profitable for them , saith the apostle , that is , they loose by it ; but to this they are at no hand to be constrain'd , for that will destroy his joy as much as the letting it alone . beyond this the bishop hath no authority to command what he can persuade by argument , he is to take care it be well and wisely , to the glory of god and the good of his church , to the edification of all men that are interested , and the special comfort and support of the weak . the summe of which power is excellently summ'd up by s. paul. for ye know what commandements we gave you by the lord jesus . for this is the will of god , even your sanctification : that ye abstain from fornication… . that no man defraud his brother . in these things the spiritual power is proper and competent . but the apostle addes , he therefore that despiseth , despiseth not man but god , who hath also given us his holy spirit . that is , in those things which are certainly the laws of god the bishop is to rule intirely according to the power given him . but because god hath not onely given his authority ; but his spirit too , that is , he hath given him wisdome as well as power , it cannot be supposed to be for nothing : whatever he wisely orders , that is of necessary relation to the expresse command of god , or is so requisite for the doing of it , that it cannot be well done without it by any other instrument , nor by it self alone . in this it is to be supposed that the spirit of government which god hath given to his church will sufficiently assist , and therefore does competently oblige : lesse then this the spirit of god cannot be suppos'd to doe , if it does any thing beside giving and revealing the expresse commandement and necessary duty . beyond these strict and close measures there is no doubt but the spirit of god does give assistance : as the great experience of the church , and the effects of government , and the wise rules of conduct , and the usefull canons , and the decent ceremonies , and the solemn rites , and the glorifications of god consequent to all this doe abundantly testify . but yet beyond this , the bishops can directly give no laws that properly and immediately bind the transgressors under sin : and my reasons are these . . because we never find the apostles using their coercion upon any man but the expresse breakers of a divine commandement , or the publick disturbers of the peace of the church and the establish'd necessary order . . because even in those things which were so convenient that they had a power to make injunctions , yet the apostles were very backward to use their authority of commanding ; much lesse would they use severity , but intreaty . it was s. paul's case to philemon before mention'd ; though i might be much bold in christ to enjoyn that which is convenient ; yet for love's sake i rather intreat thee . . in those things where god had interpos'd no command , though the rule they gave contain'd in it that which was fit and decent , yet if men would resist , they gently did admonish or reprove them , and let them alone . so s. paul in case of the corinthian men wearing long haire , if any man list to be contentious , we have no such custome , nor the churches of god : that is , let him chuse ; it is not well done , we leave him to his own liberty , but let him look to it . . if the bishops power were extended further , it might extend to tyranny , and there could be no limits beyond this prescrib'd , to keep him within the measures and sweetnesse of the government evangelical : but if he pretend a divine authority to goe further , he can be absolute and supreme in things of this life which doe not concern the spirit , and so fall into dynasty , as one anciently complain'd of the bishop of rome , and change the father into a prince , and the church into an empire . but this hinders not but that the power of spiritual rulers may yet extend to a further use , not by a direct power of command , or of giving laws , but by all the indirect and collateral ways of obligation , as of fame , consent , reputation of the man , the reverence of his person , and the opinion of his wisedome and sanctity , by voluntary submission , and for the avoiding scandal : when any of these causes of action or instruments of obligation doe intervene , the bishop does not directly bind , but the people are bound : and their obligation from all these principles are reduc'd to two heads . the matter of scandal ; in which case , under pain of sin they must obey in all lawfull things , when by accident and the concurse of emergent causes it is scandalous to disobey . and the other is , their own consent ; for however it be procur'd fairly , if they once have consented , they are become a law unto themselves , and so they remain till this law suffers diminution as other laws doe that die : of which i am afterwards to give account . there is one way more by which ecclesiastical laws doe bind ; but this is the matter of the next rule . rule v. when the canons or rules of ecclesiastical rulers are confirmed by the supreme civil power , they oblige the conscience by a double obligation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the greek lawyers . the power of making laws , viz. of determining things not commanded by god , or of punishing prevarications against gods laws or their own , is granted to kings . and therefore as secular princes did use to indict or permit the indiction of synods of bishops ; so when they saw cause , they confirm'd the sentences of bishops and pass'd them into laws . before the princes were christian , the church was governed by their spiritual guides , who had authority from god in all that was necessary , and of great conveniency next to necessity ; and in other things they had it from the people , from necessity and from good will , by hope and fear , by the sense of their own needs , and the comfort of their own advantages . it was populus voluntarius , the people came with free-will-offerings , and were at first govern'd by love as much as now they need to be by fear and smart . but god was never wanting to his church , but made provisions in all cases and in all times . of that which was necessary christ left in his ministers a power of government : and in that which was not primely necessary , but emergently and contingently came to be useful and fit , he onely left in his ministers a power to perswade ; but he gave them an excellent spirit of wisedome and holinesse by which they did prevail , and to the people the spirit of love and obedience : and these together were strength enough to restrain the disobedient . for as in the creation there was light before the sun , that we might learn that the sun was not the fountain of light , but god : so there was a government in the church even before the princes were christians , that the support and ornament of gods church might be owned as an efflux of the divine power , and not the kindnesse of princes . but yet as when the light was gathered and put into the body of the sun , we afterwards deriv'd our light from him , and account him the prince of all the bodies of light : so when the government external of all things was drawn into the hands of princes becoming christians , to them the church owes the heat and the warmth , the light and the splendor , the life of her laws , and the being of all her great advantages of maintenance and government . at first the church was indeed in the common-wealth , but was reckoned no part of it , but as enemies and outlaws , were persecuted with intolerable violence ; but when the princes of the common-wealth became servants of christ , they were also nurses of the church , and then it became a principal part of the republick , and was car'd for by all her laws . for this first way was not like to last long ; for good manners soon corrupt , and a precarious authority , though wise and holy , useful and consented to , was not stable as the firmament of laws that could compel : and yet it became necessary by new introduc'd necessities that there should be rules and measures given in things relating to the church , concerning which god himself had given no commandement ; as concerning order in synods and conventions ecclesiastical , the division of ecclesiastical charges , the appointment of under-ministeries in the church , the dispensation of revenues , the determination of causes and difficulties in manners of speaking or acting , and whatsoever was not matter of faith or a divine commandment : in all that new necessities did every day arise , and the people were weary of obeying , and the prelates might presse too hard in their governing , or might be suppos'd to doe so when they did not , and the peoples wearinesse might make them complain of an easy load ; and it was not possible well to govern long by the consent of the people who are to be governed . it pleased god to raise up a help that should hold for ever , and when the princes became christian and took care of all this , that is , of all the external regiment of the church , of all that was not of spiritual nature and immediate necessary relation to it , then the ecclesiastical laws were advised by bishops and commanded by kings ; they were but rules and canons in the hands of the spiritual order , but laws made by the secular power . and now these things are not questions of the power of the clergy , but a matter of obedience to kings and princes . these canons before the princes were christian were no laws further then the people did consent ; and therefore none but the men of good will , the pious and the religious children of the church did obey : but now that princes have set the crosse upon their imperial globes and scepters , even the wicked must obey ; all are tied by all manner of ties , and all can be compelled that need it . these ecclesiastical laws so established the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , edicts , orders , and golden bulls , commanding or making into laws the sentences and rules of synods . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 's the effect and production of bishops in their conventions ; that is , they have jus pronunciandi quid sanctum , quid non , a right of pronouncing what is for gods glory and the interests of religion , and what not : but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the establishment and the command belong to princes . the synod hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a right of judging , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or confirmation of it into a law belongs to the civil power . so we find in a synodal epistle de non avellendis episcopis à sua metropoli , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some such thing as this hath been found done by the decree or judgement of a synod , but established by after-judgement of the king. to the same sense are those words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the bishops canons , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the kings edict upon them ; and therefore the emperors and princes were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * to put the seal of their authority to the decrees of the fathers . † for it was never known in the primitive church that ever any ecclesiastical law did oblige the catholick church unlesse the secular prince did establish it . the nicene canons became laws by the rescript of the emperor constantine , says sozomen . he wrote an epistle and commanded that all churches should keep easter by the canon of the nicene fathers , and made it capital to keep any of the books of arius . * when the council of constantinople was finish'd the fathers wrote to the emperor theodosius , and petition'd ut edicto pietatis tuae confirmetur synodi sententia , that he would be pleased to confirm the sentence of the council by his edict : ut quemadmodum literis quibus nos vocabas ecclesiam honorasti , ita etiam decreta communibus suffragiis tandem facta sigillo tuo confirmes . the emperor had done them favour and honour in calling them together , and they petitioned he would also confirm what they had agreed upon , and by his seal make it authentic . the confirmation of the canons and decrees of the great ephesin council by the emperor is to be seen at the end of the acts of the synod : and marcian the emperor wrote to palladius his prefect a letter in which he testifies that he made the decrees of the council of chalcedon to become laws . for having forbidden any person to make assemblies and orations of religion in publick , he addes this reason , nam & injuriam facit reverendissimae synodi judicio , si quis semel judicata ac rectè disposita revolvere & publicè disputare contenderit ; cùm ea quae nunc de christiana fide à sacerdotibus qui chalcedone convenerunt per nostra praecepta statuta sunt , &c. for he does injury to the judgement of the most reverend synod , if he shall unravel and dispute the things which were there judged and rightly disposed ; since those things appointed by the bishops met at chalcedon concerning christian faith were commanded by us ; or were appointed by our commandement… . nam in contemptores hujus legis poena non de●rit , they that despise this law shall be punished . thus also the fathers of the fifth general synod petition'd justinian to confirm and establish their canons into a law , in the same form which was sent to theodosius by the bishops of the general council at constantinople before mention'd . * the same prince also published a novel in which he commands vim legum obtinere ecclesiasticos canones à quatuor synodis , nicena , constantinopolitana prima , ephesina prima & chalcedonensi expositos & confirmatos ; that all the laws which were made or confirm'd by the four first general councils should have the force of laws : that is , all their own canons and those of ancyra , gangra , antioch & laodicea , which were then adopted into the code of the universal church , though they were but provincial in their original . so that now upon this account the ecclesiastical laws are as obligatory to the conscience as those which are made in a civil matter ; and there is no difference but in the matter onely : but for that there will be some advantage ; for as the civil power hath authority in ecclesiastical matters , so the spiritual power hath a share in the legislative : the matter is handled by the ecclesiastics , and the law is established by the secular . and therefore if it be thought that the cognisance of these things is not proper for seculars , those that think so may be satisfied that the bishops have judged the thing already ; and they that think the bishops have no power of making the law , may learn to obey , because the prince hath by his legislative established it . so one hand helps another , and both are lift up to god , but will fall heavy upon the disobedient . §. . of censures ecclesiastical . i have given the general measures of the legislative power of the ecclesiastical state : next to this i am to account concerning their coercitive § . . and then return to the inquiries after the more particular subjects of this power § . . and their particular laws and their obligations upon the conscience in external order § . . and in matters of faith § . . rule vi. kings and princes are by the ties of religion , not of power , oblig'd to keep the laws of the church . the laws of the church i have already divided into such which she makes by a divine authority , such which concern our essential duty , in which she hath power to command and rule in her appointed manner ; and into those which are external , political and contingent , such which princes if they please make up into laws , but the spiritual power cannot . in the first sort , kings and princes are as much tied to obedience as the meanest christian subject . for the king , though he be supreme in government political , yet his soul is of christs fold , and to be conducted by a proper shepherd . it is no contradiction that the same person should be supreme , and yet obey in another regard in which he is not supreme . the captain that fights in a ship commands the souldiers in chief , but himself obeyes the master ; and the safety of the souldiers depends upon them both : for they are distinct powers in order to distinct purposes . for kings must give an account for bishops that they live well in the political capacity , and bishops for kings in their spiritual ; and therefore they must obey each other : and we find that persons of greatest honour in the days of peace , serve under captains and generals in the time of warre ; and when themistius , an excellent philosopher , who from his chair did rule and dictate wise things , and give laws to the understandings of his auditors , and was admir'd by his prince , was by the emperor constantius advanc'd to a prefecture , in an excellent epigram he says to himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now ascend downwards , for thou hast already descended upwards . the same dignity is above and below in several regards . but in this there is no difficulty , because the souls of princes are of equal regard , and under the same laws of god , and to be cleans'd and nourish'd by the same sacraments , and tied to the same duty by the commandements of god as any of the people ; in this there is no difference . but in matters not of necessary duty , not expressely required by god's law and the necessary , unavoidable , immediate consequents of it , there being no laws but what themselves have made , they are no otherwise oblig'd then by their own civil laws , of which i have already given account . this thing is particularly noted by balsamo upon the th canon of the council of carthage , who affirms that by the reason of the power given to princes from god they are subject neither to their laws nor canons . and of this latter he gives this instance , that although by the xiith canon of the council of chalcedon it was decreed that no city should for the future acquire the title of a metropolis ; yet after this justinianea prima was made an archiepiscopal seat and had metropolitical rights , to the diminution of the former rights of thessalonica : but balsamo instances in divers others . there was an ancient canon of great celebrity in the church , that every city should have a proper bishop : but the bishops of isauropolis and tolma besides their own , had others ; so had the bishops of lichfield and of bath in england : they had other cities under their jurisdiction which had no bishops in propriety . for if kings did give limit to their dioceses they might divide again , and give a new limit ; since it is not in kings as it is in people . the power that goes from the people is like water slipt from their hands , it returns no more , and does not abide in the first place of it's efflux ; but when an act of power passes from the king , any deputation or trust , any act of grace or delegation of jurisdiction , it is like heat passing from the fire , it warms abroad , but the heat still dwells at home . it is no more the lesse , then the sun is for the emission of it's beams of light . and this is apparent in all the privileges and concessions made to the church , which are as revocable as their duty is alterable . for princes are so far from being oblig'd to perpetuate such rights which themselves have indulg'd , that it is a rul'd case , and the greek fathers sometimes make use of it to this very purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if a king hath given a gift , he may recal it in case the beneficiary proves ingratefull . the same with that in the feudal laws of the lombards , feudum amittit qui feudum sciens inficiatur . if he wittingly denies the fee , or refuses homage , he looses it . but this depends upon the reasons of the second rule in the third chapter of this book . but although in strict right the kings laws oblige him not , yet because de bono & laudabili he is in the senses above explicated oblig'd to his civil laws , therefore much more is he tied to the observations and canons of the church , as being specifications of religion , instances of love to god , significations of some internal duty , or outer guards to piety , great examples to the people , and honours to the church of christ , and that which above all external things will enable the rulers and guides of souls to render their account with joy ; and the king shall never so well promote the interests of religion by any thing , as by being himself subject to the religion : for who will murmure at those laws which the king himself weares in a phylactery upon his forehead and his wrists ? facere rectè cives suos princeps optimus faciendo docet ; cumque sit imperio maximus , exemplo major est , said velleius paterculus . this is most of all true in religion , whose laws look too like policy when they are established onely by penalties , but they are accounted religion when they are made sacred by example . to which purpose is that of tacitus , obsequium in principem & aemulandi amor validiora quam poena ex legibus . it is duty to our prince , and it is our honour to imitate the example of the prince ; and these prevail more then penalties . haec enim conditio principum , ut quicquid faciant , praecipere videantur , says quintilian . their example is the best law . sic agitur censura , & sic exempla parantur , si judex , alios quod jubet , ipse facit . so laws and judgements and good manners are best established , when by the examples of kings and supreme judges they are made sacred . adde to this , that the laws of religion have most of them the warranty of some internal grace or other , and are to be reckoned in the retinue and relation of that vertue , and therefore cannot in many instances be broken without some straining of our duty to god , which is by the wisedome and choice of men determin'd in such an instance to such a specification . but this is to be understood onely in such laws which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outerguards , the exercises of internal religion , not in the garments and adornments of the relatives and appendages of religion . if a prince despises the festival of the church , nothing but a competent reason will excuse him from being or at least from seeming irreligious . and in whatsoever instance he hath made or consented to laws of religion , if by them he can suppose the people may serve and please god , he is much more oblig'd then they ; not by the duty of obedience , for he owes none , but by the vertue of religion : for besides that his soul must live or die by greater measures and exactions of those vertues which bring the people unto heaven , every action of his that deserves an ill report , it is but scandal in the lesser people , but to him it is infamy . for the kings escutcheon is blazon'd otherwise then that of his subjects : the gentry by metals , the nobility by precious stones , but kings by planets . for in a king there is nothing moderate . cavere debet qualem famam habeat , qui qualemcunque meruerit , magnam habiturus est , said seneca . his fame , let it be good or bad , it will certainly be very great . the summe is this : kings are so tied to their own ecclesiastical laws , that they must take care they be not despis'd by their example , that the religion design'd by them be promoted , that that part of the common-wealth which most secures to them obedience and peace , and procures them the most and greatest blessings , be not discouraged or disadvantag'd : but they are not so tied that every act of omission is imputable to them , though it have no other cause but the use of his liberty ; for in this his duty differs from that of his subjects : for obedience which the subject owes is a part of justice , and that hath no degrees , but consists in an indivisible point where it can be practis'd , and where it can be understood ; for he is unjust that does one act of injustice . but religion hath a latitude of signification and instances , and a man may be very religious who yet does not keep a saints day where by obedience he is not bound ; which is the case of kings . therefore what seneca said of the cares of kings , may be said of the external observations of the laws of religion , remissum aliquando animum habebit , nunquam solutum , he may remit something of the strict observance , but he must never esteem himself wholly quit . but this is to be understood onely in externals and rituals ; concerning which one said excellently , pleraque ex iis magis ad morem quam ad rem pertinent , they are nothing of the substance of religion , but onely appendages , and manner , and circumstances : and therefore ; sapiens servabit ea tanquam legibus jussa , non tanquam diis grata , a wise man will observe rituals because they are commanded by laws , not that they are pleasing to god. they are the words of seneca quoted by s. austin . since therefore these are wholly matter of obedience , kings are free , save onely when they become bound collaterally and accidentally . but in matters of essential duty , the king hath equally with his subjects no liberty , but much more direct duty , and many more accidental obligations . the whole affaire is well enough express'd by cicero , religioni parendum est : nec patrius mos contumaciter repudiandus . the prince must obey religion , and he must not despise the customes and the manners of his country ; that is , in the better words of our blessed saviour , these things they ought to doe , and not [ wholly ] to leave the other undone . but the liberty of princes in these ecclesiastial laws of order , and circumstance , and ritual observances is very apparent in the practice of the hebrew kings , who yet possess'd this liberty , that even in the rituals of the divine ordinance they sometimes did dispense . thus david eat the shew-bread ; and hezekiah permitted some that were unclean to eat the passeover , otherwise then it was written : onely hezekiah prayed to god not to impute it to them , and gave them way : and under his reigne the levites did kill the sacrifice twice , which was onely lawfull for the priests to doe . but it was a favourable case , because the priests were but few , and the sacrifices were very numerous : and if it be ( as the greek expression is ) lawfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loose a litle of the exactnesse of the rituals of the divine appointment , it is certain where the man is the law-giver , he can much more use the liberty . but it is not good to doe all that is lawfull . rule vii . it is not lawful for the ecclesiastical power to excommunicate christian princes , or the supreme civil power . in the sentence & penalty of the lesser excommunication as it is us'd in the church there are three portions of evil . in one the bishop is the author or minister , in the other the people , and in the third the prince . the first is a denying to minister the holy mysteries . the other is a withdrawing from the communion and conversation of such a person : which although it be done most of all in the greater excommunication , yet it is done also in some proportion in the lesse , for emendation of the erring brother ; not for extermination , as appeares in the apostolical precept given to the church of thessalonica , thessal . . v. , and v. , . and the last is , the supervening temporal punishments by which princes use to verify the just sentences of the church against refractary criminals . concerning the last , it is certain it wholly is owing to the power and favour of the prince ; who by that favour is not suppos'd to lay violent hands upon himself , who if he did , could quickly take them off again : however the church inflicts not them by her own authority , but by that of the prince , who will not , like the tree in the fable , lend a stick to the hatchet , to be hewen down or hurt by it afterwards . but then concerning that part which is inflicted by the people , which is abstinence from the society of the offender till he repent and make amends and get his pardon , it is infinitely certain the church cannot inflict that on kings ; because it is destructive of the duty which the people owe to their prince , and of the rights which the prince hath from god indep●ondently from the religion . besides this , nothing ought to be done to the dishonour of the supreme power , to whose happy government fame is almost as necessary as power : and the imposing upon them disgracefull penalties is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a note of dishonour and blasphemy ; for they are to esteem their king as a heathen and a publican , from whose society they are to estrange themselves as from a pestilence . invisum semel principem seu bene seu malè facta premunt , saith tacitus . if he once fall into such a calamity and dishonour , whether he doe well or ill afterwards , it shall be evil to him . and yet further , the power of assemblies and publick meetings is wholly by the laws and permission of kings ; and nothing is more unreasonable then that any man should interdict kings from publick meetings by whom himself hath leave to meet publickly . and therefore we find imperial laws making provisions in this very particular , and so far from being subject to any thing of this nature , that the emperors gave orders and strict measures to the bishops when they should , and whom they should or should not separate from churches and communions ; as is to be seen l. . cod. de episc. & clericis and in the . novel of justinian . for even in those actions of bishops in which themselves have liberty & divine authority , yet the supreme civil power hath external jurisdiction . thus mauritius the emperor commanded gregory the great , bishop of rome , to communicate with john of constantinople ; and anciently in france the princes were wont to compell the clergy to officiate ; and when the pope had interdicted the kingdome of england , the king compelled the priests and bishops to open their churches : so it is in holland , and so in venice , and so in all places where kings know their power and their interest and their duty . for if excommunication be onely an act of caution and prudence , it is very great prudence not to involve kings in it , lest they be provok'd by the evil usages of the church ; and if it be nothing else , certainly it cannot be necessary to be done at all . but if it be an act of external jurisdiction , it derives from kings , and therefore they are not under it but over it : for no coercion in the hands of man ought to touch those who are reserv'd onely for the judgement of god. apud serenissimum regem opus est exhortatione potius quam increpatione , consilio quam praeceptis , doctrina quam virga , said hildebertus the bishop . the king is to be exhorted , not reproved ; counselled , not commanded ; and to him not a rod , but doctrine is to be us'd : and ivo bishop of chartres * said the same thing . kings if they abuse their power are not to be provok'd ; but in case they refuse the admonition of bishops , they are to be left to the divine judgement ; where they will be punish'd the more severely , by how much they were the lesse obnoxious to humane monitions . so gregorius turonensis , si tu excesseris , quis te corripiet ? si autem nolueris , quis te damnabit , nisi is qui se pronunciat esse justitiam ? he spake to king chilperic . if thou beest exorbitant , who shall correct thee ? if thou refusest , who shall condemn thee , but he onely who is the everlasting righteousnesse ? for if s. paul gave in charge to timothy that each person should receive an impression and emanation from the pastoral charge according to his quality , and commanded that he should not rebuke an elder , but intreat him as a father ; much lesse would he have permitted any to have punish'd the father of the country and his own superior , and him who is lesse then none but god , and by whom himself can rule others in external actions , and who in these very administrations is superior , and can give laws , and inflict penalties , and is judge and the remedy of all abuses . and if concerning this inquiry we consult the doctrine and practices of the fathers in the primitive and ancient churches , we shall find that they never durst think of excommunicating kings . they had no power , no right to doe it . nam sacerdotis tantum est arguere , & liberam praestare admonitionem , saith s. chrysostom , priests can onely reprove and argue , and give a free admonition : and therefore the first supreme prince that ever was excommunicated by a bishop , was henry the emperor by pope hildebrand . but against this that i say now the doctors of the church of rome make a mighty out-cry , saying that philip the first christian emperor was excommunicate and thrust amongst the penitents ; that babylas the bishop of antioch thrust the emperor decius with his hands against his breast from the doors of the church ; that athanasius excommunicated the prefect of libya , and s. basil commanded in his diocese that he should be avoided ; that s. ambrose did excommunicate the emperor theodosius ; that s. chrysostom forbad eudoxia the emperesse to enter into the church doors ; that innocentius excommunicated arcadius ; so did synesius to andronicus the prefect , s. austin to bonifacius , pope symmachus to anastasius the emperor , pope vigilius to theodora the empresse , gregory the second to the exarch , gregory the third to leo isaurus . instances enough , if they be right and true , to shew that the fathers were of another mind then the rule pretends . but in this heap i must separate what is true and certain from what is false and uncertain , and give an answer to them , and the rest will not trouble us . * the story of the emperor philip is vehemently suspected : but if it were true , yet it was no excommunication , but his own submission to the discipline of penitents ; to which , saith eusebius , he was persuaded by the bishop . * and the same was the case of s. ambrose to theodosius : the prince was persuaded to it , * but it was onely to doe his repentance after the manner of the penitents in those days ; the bishop onely refus'd to celebrate in the presence of the emperor if he would not give testimony of his repentance towards god. this the emperor did , because he was a good man , and things were then in such a conjunction , that there was nothing amisse : but that s. ambrose could not have verified his power , if the emperor had been unwilling , and the emperor did doe more then was necessary . but s. ambrose said that he had his warrant to use the emperor so , from a vision . his warrant was extraordinary : for he had no ordinary power or commission . * the excommunications of the prefects by s. athanasius , s. basil , s. austin , synesius and gregory the second doe not come home to the inquiry , because the prefects were but subjects and had not the privilege of supreme princes . * the fact of babylas to decius was not excommunication : for decius was a heathen , and the church hath nothing to doe with them that are without ; but babylas was zealous and fierce , and acted with the spirit of a martyr , to which he hastned by his fervor . * s. chrysostom indeed did that to eudoxia which did not become him , and which he had leisure and cause enough afterwards to repent : he did in anger what himself in the sober hours of his life professed to be more then he could justify . that of innocentius to arcadius is of no credit , and so is that of symmachus to anastasius , as being onely seen in the epistles of the popes of rome ; concerning which there is nothing certain , but that very many of them are certainly spurious . the pretended excommunication of theodora by vigilius hath no testimony . contra theodoram & acephalos vigilius pronunciavit damnationis sententiam , said gregory . but this was nothing but a condemnation or rejection of the heresy of the acephali with which she was partaker . and the like was the case of leo isaurus ; it was sententia damnatoria , a condemnation of his opinion , called by zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but these things are onely pretended to make noises . pope hildebrand was the first that ever did any thing of this nature ; as is expressely affirmed by authors of great credit , by otho frisingensis , by godefridus viterbiensis , and by onuphrius , who counted all the other pretences either fabulous or to no purpose . but yet there is a third portion of excommunication , which is a denying to administer the holy communion to princes of a scandalous and evil life ; and concerning this there is no question but the bishop not onely may , but in some cases must doe it . nolite dare sanctum canibus , said christ , give not that which is holy to dogs ; and cast not pearls before swine . but this is not an act of jurisdiction , punishment or coercion , but of charity to the prince and duty in the bishop . it is just as if a physician should refuse to give drink to an hydropic patient ; he may have it if he will be willing to die , but if the other refuses his ministery in the reaching it , he is charitable and kind , not imperious and usurping . for whatsoever is in the ecclesiastical hand by divine right , is as applicable to him that sits upon the throne as to him that sits upon the dunghil . but then the refusing it must be onely by admonition and caution , by fears and denunciations evangelical , by telling him his unfitnesse to communicate , and his danger if he doe : but if after this separation by way of sentence and proper ministery the prince will be communicated , the bishop hath nothing else to doe but to pray , and weep , and unwillingly to minister . s. gregory's case with mauritius the emperor was like this . the prince commanded him to be the minister to hand an unlawfull edict to the churches : the bishop told the prince it was a sinne which the prince went about , prayed , admonish'd , declam'd , did all that he could to hinder it , and then obeyed ; that is , he did all he could to god , by using all his authority , the word of his proper ministery , and then all that he owed to the prince , by submitting his external ministery to his command . the unlawfull proclamations and edicts of a true prince may be published by the clergy in their several charges ; but yet they must not conceal from the people any thing of their duty , nor yet from their prince when they can declare it . it was also the case of saul and samuel . the king desir'd samuel to joyn and communicate with him in the service of the lord. he with the liberty of a prophet refus'd at first , and declar'd the heinousnesse of sauls sinne ; but at last , when the king's will was pressing and importunate , samuel did obey his voice and did joyn with him . ivo bishop of chartres tells that in such cases where princes will not comply with the customes and disciplines of the church , the bishops must doe their duty by saying , nolo te fallere ; introitum hujus visibilis ecclesiae periculo tuo te habere permitto . januam regni coelestis tali reconciliatione tibi aperire non valeo . sr , i will not deceive you ; at your peril be it if you will come into the holy place to partake of holy mysteries . i declare to you , that this ministery [ of the communion ] is not any reconciling of you to god. i cannot doe that , unlesse you repent . but the reason of this is wholly upon this account , because the ecclesiastical state hath no proper coercion by divine right , but is a minister of the divine coercion , of spiritual promises and threatnings ; their power is spiritual and internal , it hath it's effort upon the spirit , and not upon the outer man , and therefore is to proceed by methods fitted to the spirit , that is , by reason and argument , by the fear of god , and the terror of his threatnings , by the love of god and the invitation of his promises . but all the ministeries and compulsions about the external is the gift and leave of princes ; and therefore it descends , but ascends not , unlesse they please ; [ of which by and by . ] admoneri quidem possunt , increpari , argui à discretis viris : quia quos christus in terris rex regum vice suâ constituit , damnandos & salvandos suo judicio reliquit , said the church of liege in their epistle to paschalis : kings may be admonished and reprov'd and argued by discreet persons ; but they whom christ the king of kings hath appointed to be his vicars on earth , are intirely to be left to his judgement . upon the likenesse of matter it is to be inquir'd whether the guides of souls have a proper and spiritual power to enjoyn penances or ecclesiastical satisfactions to a prince that hath sinn'd publickly . the answer to this depends upon the premisses . for the church when she enjoyn'd publick satisfactions , did separate from the communion those whom they thrust into the place of publick penitents . now if the bishops may not separate the prince from the communion , then neither impose those penances to which that separation did minister : but this is one of the censures of the church , and part of that coercitive power which she hath by the permission of princes and the voluntary submission and consent of good people : and therefore it cannot be done , unlesse the prince please . in the primitive church , when this discipline was in godly use , none could be compelled to it , but by conviction in publick , or private confession , and in both cases their own consent was either expresse or implied ; and therefore much lesse can this be done to the supreme power whether he will or no. imperatoriâ unctione poenitentiam tolli , said balsamo , from the suffering penances kings are quitted by their anointing : and upon those words of david , [ against thee onely have i sinned ] s. ambrose hath this note , he was a king , he was held by no laws , because kings are free from the bands of delinquents ; neque enim ullis ad poenam vocantur legibus tuti imperii potestate , neither are they by any laws call'd to penance , being safe by the power of their empire . and since the primitive church was infinitely restrain'd in imposing publick penances on bishops , for the honour of their order and dignity of their persons , we shall the lesse need to doubt of their opinion or practises concerning kings . but yet we find that some excellent good princes did submit to such imposition of penances , and did abstain from the publick communions till they had given testimony of their repentance toward god. so the emperor philip , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he of his own willing mind plac'd himself amongst the penitents . so did theodosius under the discipline and conduct of s. ambrose . but these things are but cautelously to be drawn into example , and as they give no power to the bishop , so every seldome doe they advantages to kings . henry the emperor was a sad example of it , for his affaires went into diminution , and his person into contempt , and his power into pupillage as soon as ever he had done penance at canusium bare-footed , in a cold winter , for three dayes together , and had endur'd the insolency and scorn of hildebrand . and when kings made themselves lesse , the bishops became greater without any good to the church , but not without much detriment to religion . but neither may princes be reprov'd publickly . for if he will not be obedient to the will of god in the voice of his ministers publickly teaching , or privately admonishing , and prudently reproving ; he that goes about to reprove him publickly , intends by that meanes by some indirect coercion to compel him , either by shame or by fear ; neither of which ought to be impos'd by a subject on the prince . for it is to be observed that reproof is a part of empire and superiority , and differs not from teaching , save onely that it is manus linguae , it is the hand of the tongue , not the voice onely . he that reproves teaches onely minors : and though kings are so in respect of the conduct of their souls , yet it must not be done to them but very sparingly , because it can very hardly be done without diminution of their dignity ; and teaching or declaring their duty will doe their work for them if they please , and if they doe not please , he that reproves will doe the prince no good , but he shall hurt himself , and shall not be a martyr when he is smitten . let no man therefore pretend zeal for god in excuse of any boldnesse more then priestly towards kings . for the work of god is oftentimes better done by a gentle hand , then by a strong . — peragit tranquilla potestas quod violenta nequit : mandatáque fortiùs urget imperiosa quies — and if we esteem reproof unseasonable where it is likely we may doe hurt , & where it is not likely we shall doe good , much more is not this course prudent to be us'd to kings , who may be provok'd by your ungentle sermon , or may be hardened by your fire . for every prince hath not the gentlenesse of antigonus , patiently to hear himself revil'd : but if he had , yet it was but reason that antigonus sapek when he bade the souldiers if they would revile him , to goe further off . and such men should doe well to consider how ill themselves would take it if they were publickly in the pulpit call'd schismatics or incendiaries . * but how and if the people be as zealous as the priest , and think it lawfull to call their king by all the names of reproach which they hear in the sermons of the ministers ? and if the bishop calls a spade a spade , it is very possible the people may doe so too , for they are soon taught to despise their rulers ; and then it is to be remembred what aristole sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if they once come to despise their prince , they will soon unclasp his royal mantle . it is true that the ministers of religion are stewards of the mysteries of god and embassadors for christ : and though i cannot say that they who upon this account think they have power publickly to reprove vitious kings , and in plain language give names to their vices and publish their shame , doe overvalue their dignity , for that cannot easily be done ; yet i say they use it incompetently and imprudently ; for the effect of this power and dignity is not to upbraid , or to disgrace , but to edify and doe good to all men according to their capacity : and therefore s. paul , when he had declar'd his office and commission to be christ's embassador , he addes , as the full , expresse and proper issue of that power , we pray you in christs stead to be reconciled to god. the old prophets took liberty , and were bold in their reproofs , and troubled kings ; and the people sometimes were stirred too much upon such accounts : but when the prophets were charged with sedition , they onely gave in answer the expresse commandement of god. and therefore it was that amos being very bold was bidden not to prophesy and more at bethel , because it was the kings chappel and the kings court : and he was forc'd to plead a special mission ; which the priests had not , and therefore we doe not find that ever they us'd any such licence and freedome of reproof , except in such cases in which they also became prophets ; as it happened to jehoiada , chron. . . and that 's the very case of the ministers of , the gospel , who unlesse they had a special commission , must teach according to the duty and obedience , the gentlenesse and prudence of the religion ; lest it be said to them as was said by king amaziah to a bold man that spake openly to him , have they made thee the kings counsellor ? cease thou , why should they smite thee ? now in this there can be the lesse doubt , for they mistake it that suppose this to be a question of duty ; it is onely an inquiry after the manner of doing the duty : and therefore although for the former reasons this manner of doing their duty is not fit , yet it is necessary that the duty should be done . for miser est imperator cui vera reticentur . no misery is greater then that kings shall not be taught their duty . they must be taught it all : and in this no liberty , if it be prudently conducted , can become licentious . to which purpose , the bishops and ministers of religion must thus comport themselves to kings . . let the publick doctrines be instructive , but not apt to raise suspicion of the prince . . let it be in things certain and of evident and apparent duty . . let no doctrines be fitted to private interests and partialities in the state. . let no reproof of kings be in pulpits , for it is uncivil toward any ut quis crimen audiat eo loco quo refellendi copia non sit , as the roman said , that a man should be reprov'd in that place where for reverence and religion sake the man may not answer for himself . and therefore clement the third caus'd a clergy-man to be punish'd because multis coram astantibus verba quadam in depressionem officii & beneficii nostri protulit , he spoke words in a publick audience tending to his disparagement : and the emperors theodosius , arcadius and honorius made a law , si quis modestiae nescius , & pudoris ignarus , improbo petulantique maledicto nomina nostra crediderit lacessenda , &c. that if any man , forgetting shame and modesty , thought fit to dishonour the emperors , he should not presently be punish'd : for if the man were a fool or a light person , the thing was to be despis'd ; if he were a mad man , he was to be pitied ; if injurious or angry , he might be forgiven : but , ad nostram scientiam referatur , ut ex personis hominum dicta pensemus , & utrum praetermitti an exquiri debeant censeamus : the princes would have it referr'd to their cognisance and judgment whether such persons should be punish'd or no. . let there be no doubtful speeches in publick sermons scatter'd amongst the people concerning princes , for they are publick seditions , not sermons . . when it is necessary or when it is prudent that private addresses to princes be with a sacerdotal freedome , let it be in cases of great crimes , and evidently prov'd and evidently vitious , neither deriv'd from uncertain rumors of the people , nor from trifling suspicions , nor yet be in matters of secret concernment and undiscerned reason . a prince may be reprov'd for notorious adultery , or evident murder against the forms of law ; but not so freely in the questions of warres or judicature : for the bishops private opinion may be warrant enough for him to speak it when he is requir'd , but not to reprove a prince upon pretence of duty , and by a spiritual authority , when the matter of fact or the question of right is uncertain . rule viii . ecclesiastical censures are to be inflicted by the consent and concurrence of the supreme civil power . by ecclesiastical censures i mean the greater and lesser excommunication . this is a separation of a criminal ( who is delated and convict by witnesses , or by confession voluntary ) from the peace and communion of the church , till he hath by exterior signes signified his internal repentance : this is called the lesser excommunication . the greater is onely of refractary & desperate persons , who will be subject to no discipline , make no amends , return to no goodnesse , and forsake no sinne . these the church throws out from her bosome , and shakes the fire from her lap , and quits her self of the plague : and this is called the greater excommunication , or the anathema . both these are bound by the ecclesiastical power : but the first is bound that he maybe purged of his sins ; the second , that the church maybe purged of him . the first is bound as a man is tied fast that he may be cut of the stone ; the other is bound as a criminal that is going to execution : he is bound that he may be thrown into outer darknesse . not that the church hath power to damne any man , but when she observes a man confirm'd in impiety , she does antedate the divine judgment , and secures the sound members , and tells what will befall him in the day of judgment . in the first case , the penitent is like a wandring sheep ; in the second he is turn'd a goat or a woolf ; & by their own acts acts also as well as by the power of the keyes they are both bound : the first consents to the medicin , and the reprobate hath by his own act incurr'd that death which the church declares ; and both are acts of discipline , and directly or indirectly consequent to that power which christ hath given to his church of binding and loosing , and to the charge of the conduct of souls . these two are by the fifth roman synod under symmachus distinguish'd by the names of excommunication ( meaning the lesser ) and anathema . he that breaks the decrees of this synod , let him be depriv'd of the communion : but if he will not amend , anathemate feriatur , let him be anathema . the same we find in the synod of turon . c. . which commands that all the curses of the [ alias ] psalm be cast upon church-robbers , ut non solùm excommunicati , sed etiam anathematizati moriantur ; that they may die not onely excommunicate , but anathematiz'd . they which are never to be restor'd to the communion , but are to be accurs'd ; so agapetus expresses it in his th epistle . this is called eradication ; while the lesser excommunicates are still members of the church , as s. austin notes . there is yet a third sort of excommunication , brought in by zeal and partiality , a willingnesse to rule or to prevail ; which is no part of the power given by christ , but taken up as it happen'd ; it is not part of jurisdiction so much as improper , not an act of the power of the keyes : and that is a refusing to communicate with him who is not excommunicate , a punishing one whom we have no power to punish , a doing that which we have no power to doe at all , or to such a person over whom confessedly we have no authority or jurisdiction . for when this humor was got into the manners and customes of the church they made a new distinction ; and there was a communio cum fratribus , and a communio cum omnibus christianis . he that might communicate with the people might not in some cases communicate with the priests and bishops his brethren . the distinction we find in the . chapter of the council of auxerre , and in pursuance of it we find one bishop refusing to communicate with another . thus if a bishop came not to the synod of his province it was decreed in the fifth council of carthage , ut ecclesiae suae communione debeat esse contentus , that he should onely communicate with his own diocese . the like to which we find in the second council of arles can . . in the council of tarracon can . . and the council of agatho cap. . thus epiphanius bishop and metropolitan of cyprus refus'd to communicate with the bishop of jerusalem , who was not his suffragan . concerning which way of proceeding , . it is evident that there is no authority in it , or any thing that is like to jurisdiction , and . sometimes there may be duty , but . most commonly there is danger . . * there is evidently no authority : for if the authority were competent and the cause just , they might proceed to excommunication . but this was sometimes done by equals to equals , as by bishop to bishop , by church to church , as by victor to the churches of asia , by stephen to the churches of africa , and by angry or zealous bishops to them that were not of their humor or opinion . sometimes it was done by inferiors to their superior , the people withdrawing themselves from their pastor ; so the samosatenians refus'd to communicate with their bishop that was thrust upon them after the expulsion of eusebius . so that evidently in this matter there is no authority to verify it . . sometimes there may be duty : as if a bishop be a heretic or an open vitious person , his brother that is a bishop may use that liberty to him as the people might doe to a brother that walks disorderly ; that is , withdraw from his society , that he may be asham'd : and if his communicating with him will give countenance to his heresy , or offence to his people , he is bound then to abstain and to refuse it : and so is the people tied not to communicate with their priest or bishop , if the condition of his communion be a sin , or the countenancing of a sin . and thus we find in the annals of spain , that a daughter of an arrian king of spain suffer'd death rather then receive the communion from the hands of an arrian bishop . in her case her refusal was duty , and her suffering was martyrdome , because her father impos'd his command of communicating with the heretical bishop as a secret allowance of the heresy , which in that case she was to refuse , and obey god unto the death . but when this does accidentally become a matter of duty , the charity of our communion is no further to be refus'd then we are oblig'd by our duty ; we are not to refuse it to that person , but for that cause , and therefore in other cases & upon all other accounts we are tied to doe the charity of christians . i will not communicate with a roman priest in his worship of images , or in his manner of praying for the dead , or invocation of saints ; but i may not refuse to say the lords prayer and the credo with him , unlesse by chance it give offence to some weak uninstructed person . i will not receive the communion from the hands of him who was ordain'd by a presbytery without a bishop ; because his hand is a dead hand , and reaches me nothing : but because he is my brother , i will not refuse to give him the communion if he will require it at my hand , which was made sacred by the holy ghost invocated by the prayer and the lifting up of the bishops hand . i will not come to their communions ; but if they would use good formes of liturgy , and preach well , i would not refuse to communicate in such assemblies : unlesse ( as i said before ) i be accidentally hindred by some other duty drawing me off a while . but then thirdly , when it is not an expresse and a clear duty , it is alwayes a great danger , an occasion of schisms and divisions in the church , and consequently may be an infinite breach of duty , a certain violation of one vertue , for the uncertain preservation of another : it is commonly the daughter of spiritual pride , an accounting of our selves more holy then our brethren , whom by such meanes we oftentimes provoke to jealousies and indignation ; and so sometimes altars are erected against altars , and pulpits turn to cock-pits , and seates of scorners and of proud and illiterate declamations . upon this account christendome hath bled for many ages . the division of the east from the western churches , and in the west the division of rome from divers churches , the protestants and reformed , came in at this door ; while one church either pretends the singularity of truth , or the eminency of authority over other churches : by which two things the church of rome hath been author of the permanent and greatest schisms of christendome . for indeed little better can be expected when the keys of the church , which were given for the letting in or shutting out of single criminals or penitents respectively , are us'd to oppose multitudes . a man may lock his chamber-door , but he cannot put a lock upon the ocean : and it was wisely said of s. austin , that to excommunicate a single person cannot make a schism , unlesse the multitude favour him ; intimating that a multitude is a dangerous thing to be involv'd in censures . the king nor the people are not to be excommunicated , is an old rule . for if the whole multitude be excommunicate , with whom shall we communicate ? if great parts of them be , they plainly make a schism , if they unwillingly suffer the censure ; and therefore that one church should doe this to another is very hardly possible to be done with wisedome , or charity , or necessity . for when s. paul bad his flock to abstain from the society of fornicators , he told them he meant it onely in the smal numbers of the brethren , where , it may be , one or two in a diocese or city of that religion might be criminal ; for he would not have them to goe out of the world to keep that canon , and therefore meant not to involve the multitudes of fornicators which were in the world . but now he that excommunicates a church , either does nothing at all , or he obliges every one in that church to separate from that multitude ; and then if he must not goe out of the world , he must goe out of that country , which no spiritual power can command , and which the apostle never did intend , as appears in his caution and the whole oeconomy and reason of that canon . but i am to adde this also , that there is scarce any case practicable in which , if it be indifferently permitted to the people to separate from the communion of their superior , it will not very quickly proceed to mischief and become intolerable ; a remedy worse then the disease . when nestorius had preach'd these words , whoever shall say that the virgin mary is the mother of god , let him be accursed , the people had reason to be offended ; but they did ill when they made a tumult : for when the people are stirred , zeal is the worst thing about them . thus when the two deacons of pope vigilius were displeased with their bishop in the cause of the three articles which the pope had condemn'd in the fifth general council , they very pertly withdrew themselves from his communion ; and the effect of it was , that almost all the roman church and divers other western churches did so : and so did the people of istria to their bishops in the same cause , and so did many more : and the evil grew so great , when every one would as he pleas'd withdraw himself from the communion of their bishop or priest , that it was under great penalty forbidden by the eighth synod the tenth chapter . but this may be done in these following cases . . when the superior hath manifestly erred in faith , that is , in an article of his creed , or a plain proposition of scripture , or in an article established or declar'd by that authority which hath bound him and them equally , and in which they conceive no error . thus the priests and people of constantinople withdrew themselves from the communion of eunomius , because he erred in an article determined by the whole church , and established by the laws of emperors , and as they believed clearly declar'd in scripture . but when plato the monk withdrew himself from the communion of tarasius the patriarch of constantinople because he refus'd to excommunicate the emperor , it was an insolence fit to be chastis'd by the rod of ecclesiastical discipline . . priests may withdraw themselves from the communion of their bishop , and people from the communion of their priests , in things declar'd by laws to be against the peace of god and the church , when the fact is evident and notorious . but this is not to be done by single persons , but by the whole community : and the reason is , because the fact is not evident , or not scandalous to that degree as to deserve this canonical punishment , unlesse the congregation be offended , or the congregation note it ; for though the bishop be more publick then any single person , yet he is not more publick or of more concernment then all his diocese . these particulars , that is , this leave and this caution i have from origen , explicating in what sense we are bound to cut off our right hand . ego qui videor tibi manus esse dextra , & presbyter nominor , & verbum dei videor praedicare , si aliquid contra ecclesiasticam disciplinam & evangelii regulam gessero , ita ut scandalum tibi ecclesia faciam , in uno consensu ecclesia conspirans excidat me dextram suam , & projiciat à se. if i that am thy right hand , and preach the word of god , doe any thing against the discipline of gods church and the rule of the gospel , so that i give offence to the whole church , let the whole church consenting together cut me off and throw me away . . but all this is to be understood to be done by permission or authority of the prince , in case he shall interpose , because where publick divisions and breach of peace are in agitation , the common-wealth is more concerned oftentimes then religion ; and therefore where the laws of god doe not intervene , the laws of the king must , or the whole separation is a sin . and therefore we find that when gregory the first , bishop of rome , had thus refus'd to communicate with john bishop of constantinople , he was commanded by the emperor mauritius to communicate with him . and it is very fit that such heats and private judgments and zealous , but unnecessary , proceedings should be kept from inconveniences by such publick persons who are to take care of peace and of the publick . for if such separations be not necessary , they are not lawful ; and if they be not the onely way to avoid a sin , they are a ready way to commit one . for because every mans cause is right in his own eyes , when such heats as these happen between confident persons , every man is judge in his own cause ; and what is like to be the event of such things , all the world can easily imagine . but now concerning those other two proper kinds of excommunication , the greater and the lesser , they have the same consideration , if we mean them according as the church now uses them ; that is , if they be impos'd upon men against their will. for as for the lesser excommunication , so as it was us'd in the primitive church , and so as the church of england wishes it were now restor'd , when penitents came and submitted themselves to the discipline of the church , and had exercises , stations and penitential times allotted to them , and were afterwards with joy and comfort restor'd to the peace of the church , it is a ministery done by consent , and without any evil , and no man hath to doe with it . but if the consent of the criminal be not in it , the bishop cannot compel him ; but the bishop and the king can . and therefore we find that the emperors made laws in this very particular ; and justinian in his novel commanded that no ecclesiastic person should excommunicate any one , unlesse the cause were first approved . which law was commended by the council of paris under ludovicus ; and by john the th , who upon the authority of that law inhibited some bishops from excommunicating one bichertinus . by this i doe not mean to say that the ecclesiastical judge hath not power to deny a criminal the peace and communion of the church , by declaring him to be unworthy to communicate ; but because as the laws and as the customes of the world are now , there is disgrace , and there is temporal evil consequent to such ecclesiastical separations , the bishop can be restrain'd in the actual exercise of his spiritual authority , if there be any thing in it of temporal concernment . and therefore if the bishop did excommunicate any of the princes servants , or any whom the prince had a mind to communicate and converse withall , the censure was to be revers'd ; ut quod principalis pietas recipit , nec à sacerdotibus dei alienum habeatur , as the fathers of the th council of toledo did decree ; that what the piety of the prince does receive , the bishops may not reject . for to avoid the company of any person is an effect of excommunication indeed , but not inseparable : and because to converse with any of his subjects is a right of kings that none of his bishops can devest him of , the bishop can excommunicate no man without the kings leave ; that is , he cannot separate him from the society of the faithful . and therefore ivo bishop of chartres justified himself upon this account for conversing with one gervasius that was excommunicate . pro regia enim honorificentia hoc feci fretus authoritate legis , si quos culpatorum , &c. i did it ( saith he ) relying upon the authority of the law , and for the honourable regard of the king. and this he advises to others also , in his epistle : and s. anselme , though he was extremely troubled with the popes peevish injunctions against the king of england's right in the matter of investitures , yet in his epistle to prior ernulph he gives leave that though he durst not by reason of the popes personal command to the contrary , yet they might communicate with those whom the pope had excommunicated for receiving investitures from the king. now although this appendage of excommunication , that is , abstention from the civil society of the criminal , is wholly subject to the lawes and power of princes ; yet the spiritual part of the excommunication , that is , a separation from the communion by declaring such a person to be unworthy , and using to him the word of his proper ministery , is so wholly under the power of the ecclesiastic order , that when the king commands that the company of the excommunicate should not be avoided , yet the man is not absolved from his sentence in the court of conscience , but is bound to satisfy the church if she have proceeded legally and canonically . the king can take off the temporal penalty , but not the spiritual obligation ; that is , the man is not to demand the sacrament till he be absolved . if the king commands it , the bishop must not deny his externall ministery : but the man sins that demands it , because he communicates unworthily , that is , by a just power , but not by a just disposition . he must repent of his crime before he can come innocently . for it is to be observed that in this affair one part concerns the criminal , and another concerns the people . the criminal is bound to abstain from the communion : that duty is incumbent upon him , because he is judg'd to be unworthy of it by that authority which he is bound to trust , in case there be no apparent error . but to be thrust from civil society is not directly any duty of his , but is incumbent on the people . now though the bishop can in some cases advise this , yet in a christian common-wealth he cannot without leave command it : and therefore the censure or judgment of the church is to have effort upon the conscience of the guilty , and this invades no mans right ; it is for his good that is concerned , and is wholly a spiritual power , and intrenches not upon the civil right of any man , much lesse upon the publick and supreme power . * in the lesser excommunication , if the subjects be not voluntary , or be not subjected by him that hath the power over them , that is , the king , they cannot be compell'd by the bishop to any external act or abstention . but if they doe themselves submit , or are submitted by their supreme , they are bound not onely to obey the censure of the church , but themselves to goe away from company that know not of this calamity : as i have * already instanc'd . . the sentence of the greater excommunication , though to be estimated in many particulars by the former measures , yet hath in it something of particular consideration . this is the great anathema maranatha , the excision of a man from the body of the church ; without which body , whosoever is in that manner justly separate , there is no salvation to him : and this the church called by the name of anathema . not that whenever the word anathema is us'd , the greater excommunication is signified ; for it is very often us'd as an earnest expression of the dislike of a thing : so the clergy of edessa , when they purg'd their bishop ibas of the crimes objected to him in the council of chalcedon , they solemnly protested they knew no evil of him , anathematizantes nosmetipsos , & terribili gehennae nosmetipsos obnoxios facientes , si novimus , anathematizing themselves and exposing themselves to the guilt of eternal damnation if they knew any such thing . such anathemata are denounc'd against sacrilegious persons in the donatives made to the church : and thus divers councils doe pronounce anathema to false propositions , and justinian in the code uses the same execration against certain heresies . now to such an anathema as this all persons can be subject , kings and princes , bishops and priests , multitudes and single persons . there is nothing considerable in this , but that the cause be great and worthy : for whoever he be that works abomination , let him be who will , yet he is abominable , and shall be separated from the communion of saints in the day of the new jerusalem . but the inquiry that remains is concerning the great anathema or excision of obstinate criminals from the body of the church , which is the onely excommunication that christ gave in commission and warranty . for so the fathers expound those words of christ , but if he will not hear the church , let him be unto thee as an heathen and a publican ; that is , not to be esteem'd for a brother , or a christian , saith s. gregory ; quia neque influxum habet à capite , neque participat de spiritu christi , saith s. austin , he neither hath any influence from the head , nor partakes of the spirit of christ. this man the church does not pray for , does not pray with , does not communicate , does not hope well of ; he receives no assistance and gifts of grace from the holy spirit of god : and s. jude sayes , his works are gone aforehand unto judgement . videlicet peccator gravis & scandalosus , notorius , aut accusatus & convictus , he who is a grievous and a scandalous sinner , notorious or convict , being ●●prov'd by the bishop in the publick assemblies of the church , if he will not be humbled , but remains incorrigible and perseveres in his scandalous sinnes , tum anathemate feriendus est , & à corpore ecclesiae separandus , then he is to be smitten with the anathema , and to be separated from the body of the church : so . gregory . to this there is nothing else consequent , but that the man , unlesse he timely and mightily repent , will be damned ; and in the mean time that every man account him to be no brother , and have no entercourse with him , but as with a turk or a jew . now concerning this , he that is in ecclesiastical authority , and hath received the holy order , hath this power ; and he that hath a charge can minister this power : and so long as nothing temporal and secular is mingled with it , the bishop can doe it wholly by his spiritual authority ; and in this he does nothing depend on the supreme civil power , save that he be permitted to exercise his spiritual office . for though it be true that any bishop can by the civil power be hindred from ministring in publick assemblies , for he may be banished or depos'd , and another put in his chair , or all his offices may be suspended quoad exercitium actus ( as the schools speak ) so that he may not exercise his power ; yet a bishop that hath a flock , that is permitted actually to doe what christ hath impower'd him to doe , can by his own sole authority inflict this sentence upon scandalous and refractary , disobedient and impenitent , rebellious and persevering sinners : and if the church could not doe this , she had not power sufficient to the ends of her designation ; she were no body politic , but without government and power ; and all that discourse of our blessed saviour in the th of s. matthew , and his commands of delating refractary criminals to the church , & the promise to verify in heaven what they shall reject on earth , were words signifying nothing and of no effect . but because no wise man will imagine that it must follow that the ecclesiastic state , they to whom christ promised to give the keyes of the kingdome of heaven , they who are stewards of the houshold and dispensers of the mysteries of the gospel , have this power subjected in themselves independently from the civil power , as they have a power to baptize , and to consecrate , and to ordain ministers of religion ; and they can no more be hindred from one then from the other ; they may de facto , and they may by a competent power , but if they be , it is persecution . that this bishop or that , that cyprian or silvester , that valerius or augustine should be the man , is under the power of the civil magistrate ; but the man that is permitted to use the powers christ put into his hand , can upon persons so disposed pronounce god's anathema and the churches . now the reason of the difference why the bishop cannot doe this in the lesser excommunication , and yet can in the greater , is this , because the greater is of divine institution , and the other is of humane , never us'd but by consent , or by a superinduc'd civil authority , and therefore must still depend upon the causes of it's being . adde to this , there is a precept annexed to this power : there is a double duty ; the bishop is to separate the vile from the precious , the leprous from the sound , and the people are to take heed of such impure mixtures . but in the lesser excommunications there may possibly be something of prudence ; yet as there is no proper authority in the ecclesiastical superior but what is given him by consent , so there is no obligation or duty in the subjects : it is well when they submit to this discipline , and goe to be cur'd by the publick hands even for every malady ; but they are not bound to this : but if they be delated or be notorious and great criminals , here the church is warranted by god to proceed to discipline , and to separation and excision of the refractary . this onely hath effort upon the soul ; but the lesser excommunication is a discipline of ecclesiastical institution ; and so is that denying of communion to equals or superiors , and so is irregularity , and so is refusing to mention a name in our collects and publick or private prayers , and so is suspension and interdict , degradation and deposition : they are all of ecclesiastical positive constitution , no part of the power of the keyes , nothing of divine authority ; but are introduc'd by the consent of churches , and verified by custome , consent and the laws of princes , and so come accidentally to passe an obligation , but effect nothing directly upon the soul. that is a peculiarity of the greater excommunication : and that which stands next to it is the lesser excommunication ; which although it be humanum inventum and of positive institution , yet because it is a part of the greater , and proceeds in the same way , upon lesser causes , but to designes of charity and edification , it is an use of the spiritual sword , it is the lancing of a sore , but not the cutting off a dead part ; but it may be admitted to be a consequent of the power of binding or loosing , and so i have already call'd it * . for it is a part of that intermedial monition which christ hath in general commissionated his ministers and guides of the church to make . if an offendor will not mend by private , and by a more publick admonition , tell it to the church ; then the church is to doe something when the stubborn criminal is delated to her . the church must try if he will repent upon her monition : for then the ecclesiastical rulers are to exhort him into repentance , to reprove , to correct , to doe what spiritual fathers ought to doe : the particulars of which because they are not specified by our blessed lord , they are left to the prudence of the ecclesiastical governours ; so that the general discipline is warranted , but the particular is left to their choice who by the analogies of the consequent power of the keyes can proceed by lesser and an intermedial processe . but the power of the keyes is given in order to something that is to be done afterwards . for that is onely the warranted and expresse authority , and that which imitates coercitive jurisdiction the nearest , that those be cut off from the church who by their voluntary submission will not amend and submit to the paternal rod & gentle correption . rule ix . excommunication inflicted upon a light cause binds externally , but not internally ; but if it be inflicted upon an unjust cause , it binds not at all . this latter part of the rule is evident and consented to by all . for in this the civil and ecclesiastical power differ . the civil power , if it condemns the innocent , hath effect upon him , and does afflict or put him to death : but the ecclesiastical power does nothing , unlesse the man hath done the mischief to himself . for god having undertaken to verify what the church does , it must be suppos'd that the church must doe right , else god will not verify it ; and then it signifies nothing , but that the governours ecclesiastical have sinn'd . ejiciunt oves qui contra justitiam de ecclesia separant , saith s. hierom , they that against right cast a man from the church , they are ill shepherds , and drive the sheep from their folds where christ loves to see them : and therefore alexander the second . q. . c. audivimus , sayes that : unjust excommunications are not to be slighted and neglected ; and gerson sayes , it is honorable to the church that such a prelate should be resisted to his face . but this in case of injustice and manifest abuse : such are those excommunications in the bulla coenae domini , ●n which those persons who doe their duty , who doe not consent to the errors and abuses of the church of rome , who read good books that discover their horrible impieties , are excommunicated : it is brutum fulmen ; it is harsh as the noise of peacocks , but does no more harm to them that are intended . but now in the other part of the rule there is difficulty , and it is occasion'd by a discourse of s. leo in his . epistle ; let not the communion be easily or lightly denied to any christian , nor at the pleasure of every angry priest ; because the mind of the avenger ought unwillingly and with a kind of grief to proceed to the infliction of vengeance even upon a great guilt . for we have known some for slight actions and words excluded from the grace of the communion , and a soul for which the bloud of christ was shed , by the infliction of this so severe a punishment wounded , and as it were disarm'd and spoil'd of all defence , expos'd to the assaults of the devil , that it might be easily taken . ] by which words . s. leo seems to say that he who for a trifling cause is excommunicate , does neverthelesse feel all the evils of that greatest censure . he sayes well and true : but he does not say that he is separate from god , that he shall perish everlastingly , that god will in heaven verify what is done upon earth ; but he reproving this impiety , that the greater excommunication should be inflicted for trifles , tells the real evils which doe follow : for the excommunicate being separate from the communion , denyed the prayers of the church , banish'd from the communion of saints , is devested of all these excellent helps and spiritual defensatives against the power of the devil . now this is very true , though the cause were wholly unjust ; and much more if the cause be something , though not sufficient . de facto the man is depriv'd of the helps of the church , and the advantage of holy ordinances : and though god will , if the man be a good man and devout , hear his private prayers , and supply him with secret strengths , and in his behalf rebuke the devil ; yet it was a worthy cause of complaint in s. leo , to consider that this evil was done for little things , and that for so small occasions god should be put to his extraordinary way , and the man be depriv'd of the blessings of the ordinary . but whether this sentence so slightly inflicted doe really bind the soul before god , is a question which origen inquir'd into , but durst not affirm it ; but concludes that it obliges in the church and before men : for whether it obliges before god or no , deus scit ; nos autem pronunciare non possumus , secundum quod scriptum est , nolite judicare ] god onely knows , but we must not judge . but yet if it be his unhappy lot to fall into such a calamity , factum valet , fieri non debuit ; the ecclesiastical ruler did very ill in it , yet the man is bound to the church . qui ergor in peccato levi correptus … non se emendat , nos quidem sic eum debemus habere quasi publicanum & ethnicum , abstinentes ab eo , ut confundatur , he therefore that is taken and excommunicate for a small fault , and will not amend , we must esteem him as a heathen and a publican , that he may be ashamed . indeed the church hath put a heavy and an unequal load upon such a person , and hath erred greatly ; for no man is to be separate from the church of god , but he that separated himself from god , and hath left his duty : but therefore if the church doe excommunicate him whose action or words though it be faulty , yet it can consist with the state of a good man , and does not destroy the love of god , the censure was too heavy as to the external , and false as to the internal ; for the man is not fallen from god , but does communicate with the head , and continues to receive of the spirit of christ. but yet even such a man is bound externally : for this is the meaning of that famous saying of s. gregory , pastoris sententia etiam injusta timenda est , the sentence of a bishop though it be unjust is to be fear'd ; that is , though it be in a cause that is not great and competent enough , but if it be in a light matter , yet it is to be feared ; not onely because the man is depriv'd of the prayers and communions of the church ( which though it happen to an innocent person is a great evil , and therefore is to be fear'd , though it be in all senses unjust ) but also because it binds the man that is deprehended even in a light fault , to submit to the judgment and satisfactions of the church . the burden is very great , and ought not to have been impos'd ; but when it is it must be suffer'd , because no repentance can be too great for any sinne : and although the bishop made a false judgment concerning the man , and he does not stand so before god as before the church , that is , for his first little offence ; yet being censur'd and unfortunate , if he refuses to obey that which is indeed too much to be impos'd , but will doe him no hurt , it is not his first little sin , but his great contempt that is to be accounted for before god with the greatest severity . but then if it be inquir'd in what cases onely excommunication may be lawfully inflicted ; the answer is easy ; but i chuse to give it in the words of the fathers , because there is in this case reason and authority 〈◊〉 ubi peccatum non est evidens , ejicere de ecclesia neminem possumus , 〈◊〉 forte eradicantes zizania , eradicemus simul cum ipsis etiam triticum : so ●rigen . unless the fact be evident , no man must be excommunicate , for else we may peradventure root up the wheat with the tares . but that 's not enough . . no man must be excommunicate but he that is peccator gravis & scandalosus , a grievous and a scandalous sinner ; so s. gregory : and like to this is that of aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must not separate from every sinner ; but from the intolerable and malicious . for what should a man proceed to violent remedies , when a gentle application will make the cure ? and for a trifling cause to cut a man off from the communion of the church , is to doe as the man 〈◊〉 the fable , that espying a fly upon his neighbours forehead ; went to put it off with a hatchet , and struck out his brains . and therefore the fathers in the council of worms can . . decreed , ut nullus sacerdotum quenquam rect● fidei hominem pro parvis & levibus causis à communione suspendat : praeter e●s culpas pro quibus antiqui patres arceri jusserunt aliquid committentes . in the infliction of censures the church should follow the practice of the primitive fathers , excommunicating no true believer but for some very grievous fault . . neither is this sufficient of it self : a scandalous sin alone is not enough , for excommunication is the last remedie . omnia prius tentanda quam bello experiendum ; when nothing else will doe it , then this is to be us'd : for if the man will be amended by private correction , or by publick admonition , if he be ready to hear his brother , or to obey the church , why should he be esteemed as a heathen man and a publican ? si non audierit ecclesiam , is the condition of using the keyes ; if he will not hear the church : so it is in the charter , if being publickly convict and reprov'd by the bishop , he will not be humbled , but remains incorrigible and perseveres in his sin , then he is to be excommunicated and smitten with the anathema . like to this is that of chrysippus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some things are to be turned from , with our head a little aside ; and from some things we must run away . some things are more earnestly to be avoided ; and from others we must be parted for ever . so s. gregory in the place above cited . spirituali gladio superbi & contumaces necantur dum de ecclesia ejiciuntur , so . s. cyprian , the proud and the contumacious are slain by the spiritual sword when they are thrown out of the church . inobediens truncatur , is s. hierom's expression , he that is rebellious or disobedient to the discipline and correction of the church , he is to be cut off . now all these must be joyned together . if the fact be not notorious or prov'd , a man must be so severely smitten we know not why . and if the fact be evident , yet unless it be great , it deserves not the biggest punishment . for the judge is cruel , and not just , that puts a man to death with torments for spitting in his parlour : and the judgment of the church being nothing else but an effective and terrible declaration of the judgment of god , must not be exterminating and final for things of little concernment , but according to the wisedome which we see , and the mercy which we hope for . and after all , if it be evident and great , yet the last remedy must not be us'd at first ; and a man will not have his arm cut off for a felon upon his finger , or the gout in his wrist , or an ulcer that can by any other means be cur'd . but when in a great pestilence and danger of infection there is no other remedy ; when the fire rages desperately , and can by no other means be stopp'd ; then pull the house down , and separate the infected from the city ; he is fit for nothing but charnel-houses , and the society of the dead . . this caution gerson instances in pecuniary matters . for ( saith he ) not ever contumacy against the orders of courts ecclesiastical is to be punish'd with this death . if it be in matters of faith or manners , then the case is competent : but when it is a question of money and fees , besides that the case is full of envy and reproach , apt for scandal and to bring contempt upon the church , the church hath no direct power in it ; and if it have by the aide of the civil power , then for that a civil coercion must be us'd . it is certainly unlawful to excommunicate any man for not paying the fees of courts ; for a contumacy there is an offence against the civil power , and he hath a sword of his own to avenge that . but excommunication is a sword to avenge the contumacy of them who stubbornly offend against the discipline of the church in that wherein christ hath given her authority , and that is in the matters of salvation and damnation immediate , in such things where there is no fecular interest , where there can be no dispute , where the offender does not sin by consequence and interpretation , but directly and without excuse . but let it be considered how great a reproach it is to ecclesiastical discipline if it be made to minister to the covetousness or to the needs of proctors and advocates ; and if the church shall punish more cruelly then civil courts for equal offences : and because she hath but one thing to strike withall , if she upon all occasion smites with her sword , it will either kill too many , or hurt and affright none at all . . spiritual censures must not be inflicted for temporal causes , in questions of right and secular concernment , for which the civil sword is sharp enough and proper . in the church of rome it hath been very usual to use excommunications for the discovery of thefts , or the manifestation of secret actions . divers examples of which are in the decretals and later canons of the church ; but not till the church had been extremely corrupted both in doctrine and manners . but this advice is the same almost with the former , and relies upon the same reason . but who please to see more of it may see it in gerson de vita spirit . anim . lect . . corol. . & serm . in concil . rhemens . partit . . consid . . provis . . as as corollary to these advices , i am to adde one thing that is of great use and consideration , and that is , that when a law is made that who ever shall commit such a fact shall be ipso facto excommunicate , it must never be understood of the greater and proper excommunication ; for if it be , it is unlawful and it is ridiculous . for the abscission from the church is not to be us'd but after all other remedies : when the crime is delated or notorious , and the person called , when he hath been admonished and reprov'd , and called to repentance , if after all he refuses and rebels , then he is to be cut off , else not : and therefore no man is ipso facto cut off . the offence alone deserves it just as it deserves damnation : but because god is pleas'd graciously to call a sinner to repentance , and cuts him not off till he hath refus'd his gentleness and forbearance , the church must doe so too , following the oeconomy of god ; for if the church kills on earth , and god saves in heaven , it is clear she hath not rightly us'd her power , and therefore must not kill at the first dash . if therefore it be inquired whether all such sentences in law which declare a man to be in certain cases ipso facto excommunicate be unlawful , the arch-bp . of spalato , who is fierce against them , answers affirmatively and confidently , and disputes well against them : but his reasons are overvalued by him and are not demonstrative ; for they all rely upon this proposition , that no man can be tied to be executioner of any sentence against himself , which i have proved to be false * . * what then doe such sentences effect more then others which are comminatory , and threaten the sentence onely to be inflicted by the judge if the crime be delated and prov'd ? gerson saith he learn'd thus to answer from his master , that the judge in such cases , when the fact is prov'd or confess'd , may pass to sentence without any further judicial process ; which in other cases he cannot doe . but gerson and his master would fain have been at a new thing , but they could not hit it right . for whether any such thing was effected or no , or whether any more was intended , is not a matter of conscience ; for this whole proceeding is not the ministery of the keyes , but wholly a humane invention , done with great reason , and is of prudent conduct , and warranted by precedents in scripture : and since in those places where many such laws are made and us'd it is certain that the law-givers intend more , and more is practis'd , i● is not true that gerson's master told him , that these laws produc'd nothing but a power for the judge to proceed summarily . and therefore he neither answered right in the point of law , nor in the case of conscience ; & yet he said well , that such sentences of excommunication doe not oblige others to abstain from the society of the excommunicate . it is true , but not for his , or for the reasons of the learned arch-bp . of spalato ; but for this reason , because these sentences doe not intend to involve the offender in the greater excommunication , which is not to be inflicted but upon him that hath sinn'd griveously , and after admonition refuses to amend . for if the greater excommunication were intended , the laws were unlawful , and the sentence unjust . for a crime in manners is like an errour in faith : this without pertinacy is not heresy , and that without contumacy does not deserve excommunication . but what then ? therefore all those laws which inflict the sentence of excommunication ipso facto are to be understood of the lesser excommunication , and they mean thus much onely , that the church declares that all such criminals are obliged to confesse their sin , to abstain from the communion till they have truly repented , to submit themselves to the judgement of their spiritual guide , to receive discipline at his hand , and manners of emendation ; and in this sense the laws are pious and reasonable , usefull and of great effect : but how much the conscience of the criminal is by them oblig'd is a secret of which we know nothing ; but this we know , that where such laws are us'd and understood , without such submission and amends , a man that desires to be good can have no peace of conscience . the like is to be said of those ancient canons of councils which for light causes impose and decree the sentence of excommunication . thus the fourth council of carthage decrees him to be excommunicate qui sacerdote verbum faciente in ecclesia egressus de auditorio fuerit , who shall goe out of the church before the sermon be ended . very many of the same nature might be produc'd , but they all mean the same thing ; that he that is delinquent in the instance when he is delated and convict shall be separate a while from the communion , ( for that was the discipline of those times ) and thrust into the place of publick penitents . rule x. it is not lawfull to communicate with those whom the church hath by a just sentence excommunicated . that is , all prohibited communion is unlawful : as if they be driven onely from holy offices , then we must not admit such persons to our assemblies ; if a civil entercourse be prohibited , that the criminal by shame might be brought to repentance , then that also must be denied him : for if he be bound by the censure of the church , then we also who are the relatives of that coercion are tied to doe our duty to the church . to which purpose there is an excellent discourse in s. cyprian , wherefore ( saith he ) although there be some of our collegues that think it fit to neglect the divine discipline , and doe rashly communicate with basilides and martialis , this thing ought not to disturb our faith ; since the holy ghost in the psalms threatens such persons , saying , thou hast hated discipline and cast my words behind thee : if thou sawest a thief thou didst goe with him , and wert partaker with the adulterers . he shewes that they were consorts and partakers of other mens sins who were joyned with the delinquents . but this thing also the apostle paul writes , saying , they are whisperers , backbiters , haters of god… . who knowing the judgement of god , that they which commit such things are worthy of death , not onely doe the same , but have pleasure in them that doe them . for ( saith he ) they that doe such things are worthy of death . he manifests and proves that they are worthy of death and shall come to punishment , not onely that doe evil , but they who consent to them that doe evil ; who whilest by an unlawfull communication they are mingled with evil sinners , and that will not repent , are polluted with the contact of the guilty , and because they are joyned in crimes , they are not separated in punishment . the church having so good warrant from scripture proceeded to adde ecclesiastical penalties to those that would not verify her sentences of just excommunications . for when some had got a trick to meet in houses and pray in conventicles , because they were forbidden , or did voluntarily refuse to enter into churches , the council of antioch took notice of it , and forbad all such communions and assemblies and entercourses under the pain of excommunication . but this was decreed by the canons commonly called apostolical , si quis cum excommunicato saltem i● domo simul oraverit , iste communione privetur , he that prayes with an excommunicate person so much as privately in a house , let him be depriv'd of the communion . the same we find often in the ancient epistles of the popes ; in the a second and in the b fourth council of carthage , in the first council of c toledo , and in the synod at d auxerre in france , in the first council of e bracara , in the council of f touraine , and the council of g verne . but this is to be understood with one caution , and to be reduc'd to practice by another . . although the church excommunicates the● that communicate with excommunicates , yet it is alwayes to be understood that the partners are onely smitten with a lesser excommunication , and oblig'd onely externally , not internally . for there may be many cases very favourable in which an innocent person may innocently communicate with a heathen and a publican : and therefore in such cases in which a man does not take part against , or directly or by intention despise the church , or give countenance , strength or increment to the sin of the excommunicate , but with simplicity pursues other lawfull purposes , and designs nothing of these , he is onely tied to give satisfaction to the church ; but is not guilty before god. for the places of scripture quoted by s. cyprian above-mention'd are onely spoken of such persons who by their society approve , and in their hearts doe consent to such crimes . but every man that goes along with them in their journey or in their merchandise , does not goe along with them in their crime ; and yet if they be forbidden to goe along the road with them , and yet will doe it , they may justly be presum'd to goe along in their consent and approbation : and therefore the church does well to forbid such to come to her communions till she be satisfied , that is , till the contrary does appear , or amends be made . but because in many cases the contrary can be made to appear , and in more cases the contrary is true , whether it can be made to appear or no , therefore in such cases it must be understood , that the companion of the excommunicate is onely bound in the face of the church by such censures , and not in the court of heaven . and to this accords that of s. leo , certainly when any such cause does happen , that for the hainousnesse of some crime committed any one is justly depriv'd of the communion , he alone ought to be punish'd who is involv'd in the guilt ; nec particeps debet esse supplicii qui consors non docetur fuisse commissi , neither is he to partake of the punishment that was not a consort of the fact . . this rule is to be reduc'd to practice with this caution , that the church intends not to forbid any such entercourse or communion to which we stand preoblig'd by the law of nature , or any law of god , or of the civil supreme power , from which the church cannot absolve us . the sentence of excommunication does not enjoyn a son not to help his aged father , nor the physician to give him physic in his sicknesse , nor the tenants to pay their rent , and talk with their land-lord about his and their necessities , nor the feudatary to pay homage to his lord : to prohibite natural or civil duties the ecclesiastical power hath nothing to doe . if the civil power hath forbidden a civil duty , he may , and then the subject is civilly bound in all things but where god hath commanded a duty . for even the king cannot command a wife not to pay her duty to her husband , nor a child to his mother . to these they are bound by god , though they die for it ; and if the prince be angry , yet god is well pleased . for although the supreme power can forbid even an action that is of it self good and pious , and we are in the proper circumstances bound to obey him , and in this case also obedience is better then sacrifice ; yet when the piety is necessary , and not under choice and counsell , but under a commandement , the king and the bishop singly or conjunctly have no power to forbid it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for these are things that are not of to day or yesterday , but of an eternal rectitude , and no man knows when they did begin . for upon this account antigona in sophocles defends the fact of burying her dead brother against the kings commandement , even the gods themselves , that is , the great rulers of the world , are subject to these laws . so euripides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this law rules them that rule the world : and therefore the greek tragedy does rarely well call these laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all men and all things are under their feet . it is , as pindar calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a law that is the king of all things mortal and immortal . and therefore excommunications , though verified by the secular power , cannot forbid the necessary and dutifull entercourses of relations , or the issue of any duty commanded by a former obligation in the law of god. but if the church will take her measures from the words of her commission , which as they are her onely warrant , so they are the best rule , the external effect of excommunication is this onely , that we esteem him that refuses to hear the church as a heathen and a publican . if we account and use him so , it is bad enough ; but then we have no warrant to use him worse . and then as we eat and drink and talk and buy and sell with heathens without sin , why also not with excommunicates , this precept notwithstanding ? i say , this precept notwithstanding , for it is more then an indulgence or a leave to use them so ; it is a commandement : the rulers and stewards of god's houshold are tied to separate refractary criminals from the sound part ; and the people are bound to be separate , for they also have a share in this binding and loosing by way of consent and compliance and verification , according to that of s. austin , si fratrem habes pro ethnico & publicano , ligasti illum in terris ; si correxeris fratrem , solvisti illum in terris . the people are to bind and loose , that is , to esteem him that is bound as a heathen and a publican , and to assist in the correcting of him , by bringing him to repentance by the instrument of shame . but this being matter of office , and not merely of benefit , it is evident that it is a precept , and not a leave onely , a commandement , and not an indulgence . but then if we enquire to how much and to what manner of usages it does oblige us , we shall be able to understand our duty best by considering that it is a proverbial expression , or a form of execration , to signify impious and prophane persons , of the vilest reproach . just as in the old testament , of what nation soever he was , yet a stranger from the covenant of god was called an aramite or a syrian ; and when s. paul said that s. timothie's father was a greek , the syriac interpreter calls him an aramite : so here a heathen and a publican signifies a wicked and a reprobate person ; as we call cruel people turks , and in the time of the holy warre all very vile and intolerably vitious or hated persons were called saracens . harlots and publicans christ joynes together ; so publicans and sinners the same with heathens and publicans . meaning that all contumaciòus sinners , that upon admonition and ecclesiastical correption refuse to repent , are to be accounted enemies and strangers to the rights and promises of the gospell , enemies to the religion , and separate from god , and given over to a reprobate sense . but it cannot be inferred from hence that the same usage which the jews gave to heathens and publicans , we are tied to have towards excommunicates . that we must have no worse is certain , but not such , not so bad , is also very true ; because our blessed saviour did not even amongst them approve of those harsh and contemptuous usages ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they would not eat , nor drink , nor trade , nor come to them . non monstrare vias eadem nisi sacra colenti , quaesitum ad fontem solos deducere verpos . they would not doe common civilities or charities to an uncircumcised man , to a heathen . but when our blessed saviour had us'd them better , and so taught others to converse with them , to doe them good and to save their souls , it will be very reasonable to collect from hence , that christ did not intend by this to enjoyn us to such treatments of the excommunicates as the proud pharisees gave to publicans and heathens : but the manner of speech was in use among the jews to signify impious persons and great sinners , and so excommunicates are to be accounted . that therefore which remains is , that the usage here intended is , that they should be separate from the communion of holy offices , from partaking in the mysteries of religion ; for that was the known use of the words of binding and loosing among the jews , which christ us'd in giving the church a power of excommunication . to bind signifies to forbid , and to loose signifies to give admission and leave , according to that usual saying of the jews , there was nothing bound by ezekiel or by david but what was bound in the law , that is , they forbad nothing else . so that the accounting these persons separate from god , and forbidding them to enter into the communions of the sons of god in the mysteries of their religion , is all that can by any probability be inferr'd from hence , excepting what is superadded from common reason and the laws of nature ; that if beyond this there be danger of receiving hurt , the separation goe further : and therefore the apostles gave caution to their converts that they should not salute or admit into their houses false apostles , because of the imminent danger ; but beyond this i find no divine commandement . whatsoever therefore besides these things is superadded by the laws of the king of the canons of the church is to be obeyed upon those accounts , where no other duty is prejudic'd ; and therefore in this there is no other rule of conscience , but that we first attend to the laws of god concerning our other duties , and then to the laws of the king in this . but in the thing it self , excommunication cuts the refractary sinner from the communion or religious entercourse of the church ; he is not to be reckon'd as a brother , or a relative in our religious friendship and union . the offices of humanity and civility are not to be denied to him ; but there ought to be no dearnesse and proximity of friendship : we are not to take much care of reproving him ; his eares are shut to truth , and he cannot hear good counsel ; hujus ergo desperanda salus ( as cicero said of the like persons ) unlesse a new hope arise , we may despair of his salvation . one thing more i adde , that when the church inflicts censures upon those who communicate with the excommunicates , it is not upon a real belief that all such persons are guilty of the same crimes by secret approbation or consent , but because she cannot tell whether they be or no ; for it is a just legal presumption , and hath some natural probability that it is so ; and the church is but too justly offended and scandaliz'd at such communications and entercourse . but then on all sides there is a difference to be made , and the church must not be so offended when he that communicates with the excommunicate apparently does not , or by that communion cannot be presumed to partake of the principal sin : and therefore besides the tyranny and usurpation and illegal proceedings of hildebrand against the emperor henry , excommunicating him upon pretence of simony in the matter of investitures , he did foolishly and unreasonably excommunicate all them that did partake or converse with him . for first the church hath no power directly to make laws in the matter of secular conversation : and if it be said , by consequence and legal presumption the church concludes such persons that communicate with the excommunicates to consent or partake of the crime ; that is according as the matter is , and in this case is extremely unreasonable and foolish : for it cannot be imagined that all the subjects of the emperor should be partners of the bargains , or should know of them , or believe any such thing , or approve it , if they did know or believe it ; and the communicating with their prince as subjects could not infer it , with any seeming probability , that they were all simoniacs . but then on the other side , the sons of the church must be with curiosity restrain'd in their communions with such excommunicates , whose conversation does with probability involve us in the guilt and participation of the principal crime : and this is especially to be observed in sins about government , and in matters of persuasion , that is , in matters of heresy and schisme ; for their word eateth like a canker , that is , these crimes are infectious and scatter themselves into all that converse with them , or is very likely so to doe ; and therefore in these cases the subjects may be more restrained from entercourse with excommunicates , and it must be a greater necessity that must warrant it , then may passe and be allowed in other cases . this is all i find necessary to be considered in the matter of ecclesiastical censures , in order to the regulating of conscience : which the casuists in the roman church have handled in great volumes , and make it commonly the one half of all their inquiries and ministeries of conscience . for all the questions and considerations concerning suspensions , irregularities , interdicts , depositions and degradations , absolutions of the dead and of the absent , the forms of absolution , reservation of cases , delegations and licenses , absolutions against our wills , and by others who bound us not , and upon false suggestions , absolutions upon condition and reincidences , sentences uncertain and unknown , excommunications comminatory & ipso facto , papal and episcopal , common and special , principal and delegate , by regulars and seculars , the excommunication of angels and devils , of fowls and beasts , pagans & jews , and thousands of questions , cases , accidents , incidents , limitations of times appendant to all these , which make the peace of conscience to be as impossible as the conduct of it , all these are cut off by the simplicity of truth , and the plainenesse of divine institutions , which are few , and easy , and useful , and reasonable ; wise , but not perplext ; severe , but not insnaring . but those things which are introduc'd by humane authority and rely upon secular interests , the artifices of covetous or ambitious men , and are maintain'd by force and false or uncertain principles , they are fit for the forum contentiosum for courts of strife , but not for the court of conscience , which is troubled by any thing that destroys peace as certainly as by that which destroys innocence . § iii. of canons ecclesiastical . that which i am next to inquire of , is , concerning the more particular persons or communities of men in whom the ecclesiastical power is subjected , and where we are to find the records of ecclesiastical laws , and from whom the obligations of conscience doe proceed , and in what matters their authority is competent , and their canons obligatory . that is , to what and whose ecclesiastical canons the conscience is , and how far it is bound . rule xi . the canons of the apostles which are of order and external government doe oblige the conscience by being accepted in several churches , not by their first establishment . that the canons which the apostles made did oblige the churches to whom they were fitted & directed is without all question , according to that of the apostle , to this end also did i write , that i might know the proof of you , whether ye be obedient in all things . for whatsoever was their ordinary power , yet they had so much of extraordinary , had such special commissions and warranties from christ , had such gifts and miracles of power , so much wisdome , so much charity , and so intire a government , and were the onely fountains from whence the rules of the church were to be deriv'd , that their word ought to be a law to whom it was sent , and a precedent to them that should hear of it : it was like the pattern in the mount , to which all churches in equal circumstances and the same conjunction of affairs might conform their practices . thus we find that the apostolical decree of abstaining from blood was observed by more churches then those of syria and cilicia to which the canon was directed ; and the college of widows or deaconesses , though provided for the first ministery of the churches and relief of ancient widows , deriv'd it self into the manners of the western churches , and lasted longer then there was need . there was no hurt in it ; the reverence to the persons and dignity apostolical was foundation enough to bear a greater burden : but the retention of such canons and orders was just like the retention of the judicial laws in some commonwealths , which they did in regard to the divine wisdome ; though they in so doing did piously indeed , but yet did not imitate that wisdome by which those laws were made . but because it is evident that the laws of order and government were fitted to times and places and present necessities , the same wisdome that so fitted the laws and things together , did also know that those rules were not good when the things were changed and grew unfit for that measure . the apostles in their first preachings and conversation in jerusalem instituted a coenobitic life , and had all things in common with the believers ; indeed no man was tied to it : and of the same nature were their canons , counsels and advices , and propositions of what was best . but that advise related to the present necessities of believers : they were likely to suffer persecution , and the nation was in a little time to be destroyed , and therefore it was prudence to sell their lands , and charity to divide the use of it . but if any man shall say that this obliges all christians , he is unreasonable ; but if they doe not , then it is certain that their laws oblige according to the subject matter and the changing reasons of things , and therefore not by their authority alone , but by their authority also who are judges of the reason of things , and can declare with obligation . but yet further , the orders which the apostles gave to their churches , though they be as good now as they were then , and have equal circumstances , yet unless it can appear that they by them intended to oblige all ages of the church , although they were not free then , yet they are free now . now this is certain , that they gave no such laws but what they receiv'd in commandement from christ ; and when ever they said of any particular , this say i , not the lord , they gave but an advice , or made a temporary order ; but when they said , this we have receiv'd from the lord , it is alwaies a doctrine of faith , or a moral commandement . so that the rules of order being neither of these are but topical , and limited , and transient ; such which when they are chosen by the rulers of churches they become canons and measures of practice , but else not . the apostle made an order in the corinthian church that men should not pray or prophesy having their heads covered : but yet in france the preachers are covered , and doe not think they prevaricate an apostolical canon ; because they suppos'd it reach'd no further but to that church , or at least was agreeable to the manners and customes of those places . s. paul appointed that they should lay aside every first day of the week something for the poor : but he that shall chuse to doe this upon his weekly fasting-day , does as well ; he does the same thing in another circumstance . * s. paul gave in order to timothy that a bishop should not be a novice ; meaning in age , or in christianity , or both : and yet s. timothy himself was but a novice , being chosen bishop at the age of xxv years , as the ecclesiastical histories report ; and theodosius chose nectarius being but newly converted ; and the people chose s. ambrose to be bishop before he was baptiz'd , and the election was confirmed by valentinian . fabianus , cyprian , nicolaus , severus , tarasius , were all novices or new christians when they were chosen bishops ; and yet the church made no scruple of that canon of the apostles , because to break it was more for the edification of the church . and i remember that cassander , speaking of the intolerable evils that fell upon the church by the injunction of single life to priests and bishops , he saies this law ought to have been relaxed , although it had been an apostolical canon . * thus also it happened in the canon concerning the college of widows , let not a widow be chosen under threescore years ; and yet justinian suffer'd one of forty years old to be chosen , and had no scruple , and he had no reproof : but that was no great matter ; for the whole institution it self is now laid aside , and other appointments are established . * and which is most of all , that decretal of the apostles which was made in full council , the most oecumenical council that ever was in christendome , made at the request of the churches of the gentiles , and the inquiry of the jews , forbidding to eat things strangled , is no where observed in the western churches of christendome ; and s. austin affirm'd that if any man in his time made a scruple of eating strangled birds , every man did laugh at him . but of this i have given a full account * . now if those canons apostolical which are recorded in scripture , and concerning which we are sure that they had apostolical authority , be without scruple laid aside in all christendome , some every where , some in some places , it is evident that it is the sense of the whole catholick church , that the canons of the apostles for order and external measures of government had a limited sphere of activity , and bind not beyond their reason and convenience , that is , as every church shall find them fitted to their own measures ; and therefore this is much more true in such things which are but pretendedly apostolical , whose name is borrowed , whose story is uncertain , whose matter is dubious , whose records are not authentick : and therefore whatever else can be pretended to be apostolical , and is of this contingent nature and variable matter , is evidently subject to the present authority of every church or christian kingdome which is supreme in its own dominion . but besides the reasonablenesse of the thing , we see it practis'd in all places without dispute or question ; that those things which are called canons apostolical , and either were not so , or not certainly so , are yet laid aside by those churches who pretend to believe them to be so . the th canon of the apostles in that collection which is called apostolical , appoints that the first-fruits shall be sent home to the houses of bishops and priests , and makes no question but they divide them amongst the deacons and clercs ; but i think in the church of rome they pay no first-fruits , and what they doe pay , the bishops and priests keep unto themselves . but this is nothing . the th canon commands that a priest or a deacon should not under pretence of religion put away his wife : now this is so far from being receiv'd in the church of rome , that for this very canon's sake baronius calls the collection apocryphal , and rejects them from being apostolical . the th canon forbids a bishop or presbyter to have any thing to doe in secular affaires , under pain of deposition . this would destroy much of the grandeur of the church of rome if it were receiv'd . and the th destroys one of their great corruptions in discipline and doctrine , for it is a perfect deletery of their private masse ; it excommunicates those of the people who come to churches and goe away before they have received the communion , calling them disturbers of the church : now this at rome would seem a strange thing . and yet all these are within that number of fifty which baronius sayes were known to antiquity . but he that desires more instances in this affaire , may consult the canons themselves , amongst which he will find very few observed at this day by any church in christendome . the church of rome pretends to believe that the wednesday and friday fast were ordained by the apostles ; and yet the wednesday fast is not observed except by particular order and custome but in very few places . * i shall give one instance more . the apostles commanded the feast of easter to be celebrated upon the sunday after the full moon which should happen after the vernal aequinox : so the western churches said . the eastern pretended another canon from s. john to celebrate it after the manner of the jewes : and though they were confident and zealous for that observation upon the apostolical warrant ; yet the western bishops at first , and afterwards the whole church did force the easterlings to change that rule which they and their forefathers had avowed to all the world to have received from s. john ; and it is observable that this was done upon the designes of peace and unity , not upon any pretence that s. john had never so given it in order to the asian churches . rule xii . all those rituals which were taught to the church by the apostles concerning ministeries , which were of divine institution , doe oblige all christendome to their observation . i instance in the holy sacrament first of all : concerning which the apostles delivered to the churches the essential manner of celebration , that is , the way of doing it according to christs commandement : for the words themselves being large and indefinite were spoken indeed onely to the apostles , but yet they were representatives of all the whole ecclesiastical order in some things , and of the whole christian church in other , and therefore what parts of duty and power and office did belong to each the apostles must teach the church , or she could have no way of knowing without particular revelation . thus the apostles taught the bishops and priests to consecrate the symbols of bread and wine before they did communicate ; not onely because by christs example we were taught to give thanks before we eat , but because the apostles knew that the symbols were consecrated to a mystery . and this was done from the beginning , and in all churches and in all ages of the church ; by which we can conclude firmly in this rule , that the apostles did give a canon or rule to the churches to be observed always , and that the church did never believe she had authority or reason to recede from it . for in those rites which are ministeries of grace no man must interpose any thing that can alter any part of the institution , or make a change or variety in that which is of divine appointment . for the effect in these things depends wholly upon the will of god , and we have nothing to discourse or argue ; for we know nothing but the institution , nothing of the reason of the thing : and therefore we must in these cases with simplicity and obedience apply our selves to practice as we have received , for we have nothing else to guide us : memory and obedience , not discourse and argument , are here in season . and in this we have an evident and apparent practice of the church handed to us by all hands that touch these mysteries : as who please may see in a justin martyr , b irenaeus , c origen , d s. cyril of jerusalem , and of e alexandria , f s. basil , s. gregory nyssen de vita moysi , g optatus milevitanus , h s. chrysostom , i s. ambrose , k s. hierom , l s. austin , m theodoret , n gregorius emissenus , o gregory the great , p damascen , q remigius , r paschasius and divers others , & absolutely in all the liturgies that ever were us'd in the church : so that the derivation of this canon from the apostles is as evident as the obedience to it was universal . but where the apostles did not interpose , there the churches have their liberty ; and in those things also which evidently were no part of the appointed liturgy or ministration , in those things though it be certain the apostles did give rules of order and decency , yet because order is as variable as the tactics of an army , and decency is a relative terme , and hath a transient and changeable sense , in all these things there is no prescription to the church , though we did know what the churches apostolical did practise , for they did it with liberty : and therefore we are not bound ; the churches are as free as ever ; though the single persons in the churches can be bound , yet the churches always have liberty . and indeed that is the best signe that the apostles gave no perpetual order in any instance , and that it is no part of the institution or the ministery of grace , when the ancient churches , who were zealous for the honour apostolical , and accounted every thing excellent that deriv'd from them , did differ in their practices . thus the greek and latine churches did always differ in the sacramental bread , the latins consecrating in unleavened bread which the greeks refuse : if either one or other had been necessary they should have been clearly taught it , and if they had , there is no reason to believe but they would have kept the depositum , there being no temptation to the contrary , and no difficulty in the thing , and no great labour to preserve ; the daily use of the church would have had in it no variety ; for no traditions are surer , or easier preserved then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the matters of liturgy and the rituals apostolical : which when we find that they were unitedly and consentingly kept by the ancient churches , we may well suppose the apostles to be the first principle of derivation , and that the thing it self was necessary and a part of the religion ; but if at first they varied , they had no common principle , and therefore they had no necessity . thus that the bishop or priest should be the onely minister of consecration is an apostolical canon or rule , ad quorum preces christi corpus sanguisque conficitur , saith s. hierom : and the continuation and descent of this particular from the manners of the apostolical ministration is evident in the fore-alleged testimonies . now because by this constant derivation we can pursue the track up to the apostles , and from their practice and teaching of it we can understand it to be the will of god , and because this whole ministery is an act of grace and depends onely upon the will of god , we perceive the thing to be necessary and unalterable , we must look for grace in the ministeries of grace so as god hath appointed them ; and therefore in these things the churches of the succeeding ages have no authority , no liberty , no variety . * that women do communicate in the holy mysteries is not set down in the institution : but the church derives her warranty from the interpretation and order and practice apostolical : the church was taught by the apostles to admit them , and she always did it : and these things amongst sober and modest men doe sufficiently prove one another . they always did it , and therefore they were taught it by the apostles : and they were taught to doe so by the apostles , and therefore they were oblig'd to doe it . and now in matters of salvation and common duty , the rule of the church is , scriptura loquens in masculino procedit etiam in foeminino . there is no difference in sexes , and before god it is now as it shall be in the resurrection , there is neither male nor female with him , but all alike . that the symbols were to be consecrated , and who were to consecrate , and who were to receive , were of great necessity to be taught and determin'd : and in all this we see unity and necessity , authority and obedience ; but when we goe beyond this and the plain & necessary & constituent parts of the institution we find variety and uncertainty . that bread is to be us'd is plain : but whether leavened or unleavened neither christ nor his apostles have left in charge or memory . that wine is to be bless'd is certain : but whether mingled with water or not mingled , we are not determined by any authority . that the bread and wine are to be bless'd we are sure : but in what form of words , and whether by the mystic prayer , or the words of institution , is not deriv'd to us by sufficient tradition . that the lords supper is sacredly and with reverence to be receiv'd is taught us by the apostles : but whether this reverence ought to be express'd by taking it virgine salivâ , fasting , or not fasting , the apostles left the churches to their choice . in those things which did cooperate immediately to the grace of the sacrament , in those we were not to invent any thing , and in those we were tied to obey what was deliver'd us . and the same is the case in baptisme , in which that which was necessary is that the person be baptized in water , and in the name of the father , son and holy ghost : but whether the priest shall say , ego te baptizo , as the latins doe , or baptizetur servus christi , as the greeks doe , is indifferent : and if the apostles had us'd any other little variety of words , yet if there was not in the first churches an unity and universality of practice , it is certain the apostles did not by their act or canon intend to oblige all christendome ; but themselves did it with liberty , and therefore so might the churches after them . for , excepting those things which the apostles received from christ in which they were ministers to all ages , once for all conveying the mind of christ to the generations to come , in all other things they were but ordinary ministers , to govern the churches in their own times , and left all that ordinary power to their successors , with a power to rule their churches , such as they had , and therefore what ever they conveyed as from christ , a part of his doctrine or any thing of his appointment , this was to bind for ever ; for christ onely is our law-giver , and what he said , was to last for ever : in all things which he said not , the apostles could not be law-givers , they had no such authority ; and therefore whatsoever they order'd by their own wisdome , was to abide as long as the reason did abide ; but still with the same liberty with which they appointed it ; for of all men in the world they would least put a snare upon the disciples , or tie fetters upon christian liberty . but in divine commandements , and in what were the appointed ministeries of grace , they were but the mouth of christ and ministers of his holy spirit ; and in those things , what they told to the churches is our law for ever . of the same nature is the distinction of bishops from presbyters , and the government of the church by them : for this being done in the apostles times , and immediately receiv'd by all churches , who every where and ever since were governed by bishops and by presbyters under them , it is not onely still to be retain'd unalterably , and is one of those great things in which the present churches have no liberty or authority to make a change , but it is to be concluded to be a law of christ , which the apostles did convey with an intent to oblige all christendome ; not onely because the apostles could not in things indifferent oblige or make a law to succeeding ages , for they had no authority and could not govern churches after they were dead , and it was against the laws of christ that the commandements of men should be taught for doctrines , and it is against christian liberty , that a lasting necessity should by man be put upon any thing , and the succeeding churches would be streightned in the liberty which christ had given them , and in which they were bound to stand fast ; not onely all this , but this was a ministery of grace , the bishops were for ever appointed to give a gift by the laying on of hands : and therefore here was an appointment by christ and by christs spirit ; for there is not in the world a greater presumption then that any should think to convey a gift of god , unlesse by god he be appointed to doe it . here then could be no variety , and no liberty : this canon apostolical is of eternal obligation , and the churches cannot otherwise be continued . but then in the appendages and annexes of this , the apostles did doe their ministeries ; they did invocate the holy spirit upon those which were to be ordained : but in these they had no commandement what form to use . imposition of hands and prayer were the necessary and appointed ministery ; for in these things the churches did not vary , but took them from the apostles as the appointed liturgy : but with what forms of words , and with the tradition of what instruments , is left to the choice and oeconomy of every church . rule xiii . in the rules which the apostles gave to their churches in things indifferent , the church hath a liberty ; but it is not to be used but for great reason and great necessity , and for the edification of the people committed to their charge . the reasons of this rule are these two . first , because it is a great regard to the honour'd names of the apostles , the pillars and foundations of the church , that there be not an easy change made of what they in wisedome had determin'd to be the measures of order and decency . * but this is to be understood in such things which change not , and whose nature although it be not of moral obligation , yet the reason that bound it first may be perpetual , and such which cannot be succeeded to , and cannot be excelled . thus the keeping of the lords day , besides all the other reasons deriv'd from the nature of the thing , yet even for this alone , because it deriv'd from the apostles , is to remain so for ever : because the reason being at first competent for which they kept their assemblies , and gave that day to religion , and the same reason remaining for ever , and another cannot come in place of it , and a greater there cannot be , although the churches are not in conscience directly bound , yet collaterally and indirectly they are . for it would be a plain contempt of the persons and wisedome of the apostles , besides the disrespect to the mystery it self , to change the sunday festival into any other day ; for since there can be no reason for so doing , and a greater blessing then christs resurrection we are not to expect , and a greater reason for the keeping of a day then a thanksgiving for the greatest blessing there cannot be ( except a divine commandement ) the onely reason why any church should change it must relate to the apostles , and therefore be no lesse then a contempt of their persons and a lessening of their eminence , and could not be lesse then an intolerable scandal . the other reason is , because the apostles even in things where they had no divine commandement , yet had the spirit of god , * the spirit of wisdome and government ; and therefore where evidently there is not an inconvenience , or an uselesnesse , or an unreasonablenesse by reason of the change of times and circumstances , the churches are on the surer side when they follow the practice and precedents of the apostles , and have the confidences of a reasonable hope that such appointments are pleasing to christ , since it is not unlikely that they were deriv'd from the spirit of christ. but in these cases the practices and canons apostolical must be evident and prov'd : for since in these particulars of lesser concernment , we doe but presume and conjecture that the apostles were taught by the spirit immediately ; if it be but a conjecture also that the apostles did teach or practise it , we have two lame feet , and cannot tread securely . i shall give one instance in this particular , but it will be of great use , not onely for the verification of this explication of the rule , but in order to conscience , because it is in some churches tied with straight cords , and pretended to be very necessary , and of great obligation upon this stock , because it was appointed by the apostles : and it is the observation of lent and the weekly fasting-days . of the lent-fast , and the weekly fasting-days . the fast of lent of all that are not pretends the most fairly to have been an apostolical tradition ; and if it could prove so it would with much probability pretend to have been imposed with a perpetual obligation . of the first we have many testimonies from the ancient fathers . so s. hierom , nos unam quadragesimam secundum traditionem apostolorum toto anno , tempore nobis congruo jejunamus . so s. leo , quod ergo in omni tempore unumquemque convenit facere christianum , id nunc sollicitius est & devotius exequendum , ut apostolica institutio quadraginta dierum jejuniis impleatur . and again , a sanctis apostolis per doctrinam spiritus sancti majora sunt instituta jejunia , ut per commune consortium crucis christi , nos etiam aliquid in eo quod propter nos gessit ageremus . to these agrees isidorus hispalensis , quadragesima in universo orbe institutione apostolicâ observatur circa confinium dominicae passionis . to which dorotheus a greek abbat does consent , save onely that he sayes more ; for he affirms that the apostles did consecrate the seven quadragesimal weeks of fasting . so that here we have four ancient authors giving testimony that the lent-fast was a tradition or an appointment apostolical . now if it came from the apostles by way of precedent or authority , the thing it self hath in its nature or appendage some advantages by which with much reasonablenesse we may believe it was intended to bind all ages of the catholick church . because the usefulnesse of it will be as much now as ever it was ; and it being a specification of the duty of fasting , which will never be out of season , and having always the same common cause , that is the precedent of moses and elias , and the example of our blessed saviour himself , the duty not being relative to time or place , and the reason of the institution being of perpetual regard , and the usefulnesse very great , and the thing pious and holy , and adde to these , all churches ancient and modern having received it till now of late , it will be very like a duty incumbent upon all churches and all ages to observe this fast which the apostles with so much reason did prescribe . and in pursuance of this we find some excellent persons in the ancient churches saying expressely that this institution is warranted to us from christ. so s. austin , the caresme or lent-fast hath an authority of a fast both in the old testament from the fast of moses and elias , and out of the gospel ( because so many dayes the lord fasted ) demonstrating that the gospel does not differ from the law : and again , by that number of fourty in which moses and elias and our lord himself did fast , was signified unto us that we must abstain from secular delights . the same thing also is affirmed by s. hierom , moses and elias in their forty days hunger were filled with the conversation of god : and our lord himself fasted so many days in the wildernesse that he might leave to us the solemn days of fasting ; or , as he says in another place , haereditatem nobis jejunii derelinquens , ad esum corporis sui sub hoc numero animas nostras praeparat , leaving to us the inheritance of fasting , under this number he prepares our souls for the eating of his body . so isidore , the first is the fast of lent , which began from the fast of moses and helias and of our blessed lord , who fasted so many days . now although these fathers intend not to say that our lord did command this fast , but gave us a precedent and an example to imitate as well as we can ; he was the occasion why the church took that time , and perform'd that severity : yet the example of our blessed lord cannot be neglected without sin : non enim , fratres , leve peccatum est indictā quadragesimam à domino non jejunare , & jejunia consecrata ventris voracitate dissolvere , &c. said the author of the th sermon in the works of s. ambrose . it is not a light sin not to keep the lenten-fast which was indicted by our lord , and with the greedinesse of the belly to dissolve these consecrated fasting-days . for what does he deserve that breaks the fast which christ indicted ? if therefore thou wilt be a christian thou must doe as christ did . he that had no sin fasted forty days : and wilt not thou who hast sinned keep the lent-fast ? he ( i say ) that had no sin yet fasted for our sins : think therefore in thy conscience what a kind of christian thou art , when christ fasting for thee thou wilt eat thy dinner . this author whoever he was ( for it was not s. ambrose ) suppos'd that the example of christ was a sufficient indiction of the quadragesimal fast . but it is to be observed that it is not unusual with ancient writers to affirm a thing to be by divine right , if there be in scripture but an authentic precedent and example of it . thus when the canon law affirms in . de censibus , cap. quanquam , that the churches & church-men are free from secular exactions not onely by humane but also by divine right : which saying because to our eares it must needs seem extremely harsh , the glosse upon the place does soften it , by referring it to the fact of joseph to the egyptian priests , & of artaxerxes to the israelites . so that it is not intended that things of this nature be divine precepts properly so called ; but such which the church for decent regard takes up in imitation of so great examples : and indeed they are such , which when the church hath upon such accounts taken up , cannot be omitted without sin , if they be omitted without cause : for then they have authority when they are commanded by our superiors . but the example of our blessed lord in such extraordinaries as these is but a very weak argument to introduce an institution , ordinary and perpetual , troublesome and ensnaring . but of this that we may be rid at once , i will set down the judgement of s. austin and of s. chrysostom . in what shall we imitate the ways of christ ? shall it be in that magnificence in which god was in the flesh ? or does he exhort us to this , or exact of us to doe miracles such as he did ? he did not say , ye shall not be my disciples unlesse ye walk upon the sea , or unlesse ye raise to life him that hath been dead four days , or unlesse ye open the eyes of one that was born blind . what therefore does he mean , saying , ye must enter by the doore ; learn of me , because i am meek and humble in heart ? that 's entring in by the door , that 's the imitation of christ that is requir'd of us . but s. chrysostom says the same thing , and more pertinently and applied to this matter of fasting : he doth not say his fast is to be imitated , although he might propound those fourty days of his : but , learn of me , for i am meek and humble in heart : yea rather contrarily , when he sent the apostles to preach the gospel , he did not say , fast , but , eat whatsoever is set before you . now this argument of our blessed lord's example being remov'd , and it being certain that from his example to conclude a divine precept in such extraordinaries and external actions is the worst argument of the world , and it being expressely affirmed by s. chrysostom that christ did not in his fasting propound himself as imitable by us , we may now return to the first consideration and pretence , and inquire whether or no the fast of lent was a tradition and canon apostolical : that is , not onely whether this did descend from their practice ( for if christs example did not oblige us in this , much lesse could that of the apostles ; ) but also whether the apostles did deliver this as a rule for the practice of the churches in all descending ages . the lent-fast is not a tradition or canon apostolical . this first appears in that we find it affirm'd often in antiquity that the fasts of the church were arbitrary and chosen , without necessity and imposition from any authority . which thing was observed by socrates , speaking of the lent-fast . because no man can shew in any record that there was a commandement concerning this thing , it is manifest that the apostles did permit a free power in the same , leaving it to every ones mind and choice , that every one might doe what was good , without the inducement of fear or of necessity . for so we ought to fast and to abstain ( saith prosper ) that we may not submit our souls to a necessity of fasting and abstaining , that we may not doe a voluntary thing by an involuntary devotion . but of this we have elder testimony : for when tertullian scrap'd together all that he could to justify the lents of montanus , the new fasts which he for discipline would have had the churches for ever to observe , he lay'd hold upon the practice of the catholics to verify montanus his imposition , saying that the catholic bishops did injoyn fasts sometimes and ex aliqua sollicitudinis ecclesiasticae causa , upon the occasion of some trouble or affliction in the church , that is , temporary fasts , or solemn dayes upon special emergent accidents . he addes also that they kept the paschal fast , the two days before easter , in which the bridegroom was taken from them : but in these days they did sometimes live on bread and water , ut cuique videbatur , & haec ex arbitrio agentes & non ex imperio ; they did this not by any command , but by choice and as they pleas'd themselves : for so the catholics did say and believe , sic & observasse apostolos , nullum aliud imponentes jugum certorum , & in commune omnibus obeundorum jejuniorum , that the apostles did fast as every christian else did and ought to doe , ex arbitrio , pro temporibus & causis uniuscujusque , as every one had cause and opportunity and will ; but they impos'd no other yoke of certain , and for ever to be observed fasts . laxus ac liber modus abstinendi ponitur cunctis : neque nos severus terror impellit : sua quemque cogit velle potestas . sufficit quicquid facias , vocato numinis nutu prius , inchoare , sive tu mensam renuas , cibumve sumere tentes . so prudentius , expressely affirming that even in his time there were no laws of set and annual fasts : for that very thing victor antiochenus makes to be a difference between the old and new testament ; for the faithfull in that time had fasting-days appointed by god , quae proinde modis omnibus explere obligabantur , etiamsi alias noluissent , which they were bound by all means to observe though against their will ; but under the gospel we fast by the love of vertue , and the choice of our own will , rather then by the coaction of any law . for quibus diebus jejunandum sit nullo apostolorum praecepto definitum reperiri , said s. austin ; what days we are to fast is no where to be found determin'd by any precept of the apostles . . this also appears in that we find the original of the quadragefimal or lent-fast attributed to other causes and beginnings then the tradition or canon apostolical . cassian sayes , that as long as the perfection of the primitive church did remain , there was no observation of a lent-fast ; for they who spent the whole year in abstinence were not tied with the necessity of a precept or legal sanction . but when the multitude of the believers every day cooling in their devotion did brood upon their wealth… . .id tunc universis sacerdotibus placuit , then it seem'd good to the bishops to recal men to the work of holinesse by a canonical indiction of fasts , and to give to god the tenth of their days . so that the cause of the institution of this fast was the universal declension of the primitive piety : and the authors of it were the whole consent of bishops . something like this was that of s. chrysostom , who complaining of the diminution of the primitive heats of piety , and their unworthy communicating , especially at easter , addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. when the fathers had observ'd the hurt that came from so carelesse conventions , they meeting together appointed forty days for fasting and prayer and hearing sermons , and holy assemblies . s. austin does not , as cassian , impute it to the sanction of the bishops , nor to a council of the fathers , as s. chrysostom , but to the custome of the church . ut quadraginta illi dies ante pascha observentur ecclesiae consuetudo roboravit : sic etiam ut octo dies neophytorum distinguantur à caeteris , the custome of the church hath established the observation of forty dayes before easter , and the eight dayes after easter for the novices . both from the same principle . but it was not the authority of the apostles , but the custome of the church that made it into a law . in irenaeus his time there was a custome of fasting about that time , for one or two dayes or more , but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple and a private custome . but when it was made , it was onely for the imperfect , and the men of the world that spent their year in gathering money , and mispent their time ; they onely were intended in the constitution . this we have from s. hierom , jejunia à viris prudentibus propter eos constituta fuisse qui magis saeculo vacant quam deo , some prudent men appointed the solemn fasts for their sakes who spent their time in the affaires of the world , more then in religion . and since it is consentingly affirmed that the great end of the lent-fast is for preparation to the easter communion , what use ( at least to this great purpose , ) can it be of to those pious persons who communicate every fortnight , or it may be every week in the year ? but it is true that the great end and ministery of the lent-fast was in order to the easter communion , but it was of such persons who being admitted to publick penance upon ashwednesday were reconcil'd and admitted to the communion upon easter-day : which custome being not in use , the use of lent in order to the chief end to which it did minister is wholly lost . it was therefore true which s. hierom said , that lent was for the imperfect and secular persons , for publick penitents and persons convict of scandalous crimes , for men of the world , and not for the religious , who every moneth or week observe the religion of easter , and live in a state of perpetual preparation . perfecti non tenentur lege jejunii , they that all the year liv'd strictly were not bound to the observation of lent : so cassian ; and from him * isidorus hispalensis and † rabanus maurus : and the same thing also was affirmed by s. * chrysostom , from whom cassian , who was his scholar , might receive it . . some of the ancient and primitive writers affirm pope telesphorus to have been the first author of lent-fast about the year . so eusebius in his chronicon affirms , quadragesimale jejunium à telesphoro per hoc tempus institutum ac praeceptum quidam scribunt , some write that telesphorus commanded the quadragesimal fast . scaliger believes this not to be the saying of eusebius , as not being to be found in the greek ms. copies : but however , till scaliger's time it was in the middle ages of the latin church and so downwards believed ; and it was affirmed expressely by * rabanus maurus and † rupertus . . the thing and the name was unknown in the church in the first three ages . this is very apparent in tertullian , who making his apology for the fasting-dayes of montanus , sayes they are no such great matter that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual men ( so he calls the catholics ) should complain of them as of so intolerable yoke upon the disciples . it was but ten dayes in all ; two weeks , abating saturdays and sundays : and sozomen sayes these two weeks were before easter . now if the catholics had known of our lent then , of forty dayes fast , they would never have been so unreasonable to complain of the ten dayes of montanus ; and that was all he impos'd in the whole year , let the time be when it will. and yet this was more then the catholics did ; for when from their practice ( as i noted before ) tertullian would fain have drawn some warranty and countenance , he sayes that the apostles did not quite extinguish all difference of dayes ; for if they did , why did the catholics then observe easter every year ? why the fifty dayes of joy after it ? why the wednesday and friday fast , and [ good friday or ] the preparation-day ? and why the saturday fast ? though indeed this ye never fast but at easter . here is all the solennities both of feastings and fastings which the church then had : and therefore it is easy without much diligence to discover the weaknesse of those pretences which derive from more ancient record , but indeed are nothing but deceptions and interpolations . such as is the th canon apostolical , which commands the observation of lent to a clergy-man under pain of deposition , to a lay-man under excommunication . but the imposture of these canons , especially of the last , amongst which this is one , are abundantly acknowledged by men of all persuasions . and so is that of s. ignatius to the philippians , despise not the lent , for it contains an imitation of the conversation of our lord. but of this epistle the ancients make no mention , and that it is supposititious is very fully proved by the learned and most reverend primate of ardmagh , and it is so notorious as nothing can be more ; for the author of this epistle condemns that which s. ignatius and his neighbour-churches did , and calls him a companion of them that killed christ , that keeps easter after the manner of the jews . but of this enough . but as to the thing ; if the lent fast were of apostolical institution , it were strange there should be no mention of it in the certain writings of the three first ages ; not a word of it in justin martyr or s. irenaeus , in tertullian or clemens alexandrinus , in clemens romanus his genuine epistle to the corinthians , nor in s. cyprian . there is indeed a little shred taken out of origen's tenth homily on leviticus [ habemus enim quadragesimae dies jejuniis consecratos ] we have the dayes of lent design'd for fasting . but concerning this i can onely say that the homilies were supposed to be s. cyril's , written in the fifth age and publish'd in his name ; but whoever be the author , he that wrote them destroys the letter of the scripture all the way , out of his own brain , and is a man of no great authority , sayes bellarmine : and therefore it remains certain that in the three first ages of the church there was no mention made of the quadragesimal or forty-dayes fast in lent , and therefore it was not deriv'd as a law or by rule from the apostles : but so strange a thing it was that there should be any common prescript fasts , that apollonius accus'd montanus for it , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taught the solutions of marriage , and made a law for fasting-dayes . . the quadragesimal fast was relative and ever in order to the easter feast , and therefore could not be before that for whose sake it was appointed . but the feast of easter was , and the sunday festival was introduc'd by custome and arbitrary choice , for relaxation of labours and the memory of christs resurrection : indeed it was at the beginning of the dissemination and prevailing of christianity , but it was without a divine command , or an apostolical canon , if we may believe socrates . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the feast of easter and other feasts , every man as they pleas'd in several places did out of a certain custome celebrate the memory of the salutary passion . for neither our saviour nor the apostles appointed this by a law . for the apostles did not trouble themselves about making laws for feasts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to introduce piety and a good life . the rest was permitted to the good will of the churches , who being sensible of the great benefits of christs passion and resurrection , would quickly introduce a custome of such a pious gratitude : and nicephorus tels the same story , and in words very like . and the thing was not long in doing ; it was so reasonable , so pious , so obvious , so ready and prepar'd , that at the very beginning all christians did it , though , as it happens , in several churches after several manners . and supposing that these greeks say true , yet it is no more lessening to the sacrednesse of that great feast , that the apostles did not intend to make laws concerning it , then it is to baptisme , that s. paul sayes , christ sent him not to baptize , but to preach the gospel ; that is , though to baptize was a holy office , yet he was to attend something that was greater and requir'd his diligence and presence . but this addes some moments to the sacrednesse of this and other such feasts , that the apostles left it to the piety and good will of the churches , as knowing that the spirit of god , which they had receiv'd to this and greater purposes , was more then sufficient for the leading them into a specification of their piety and gratitude upon such great causes : and it was a very great matter that instantly all churches did consent in the duty , without any law , or common teacher , but the spirit of god and right reason . the result of this consideration is this , that if the apostles left the celebration of easter and other feasts to the choice and piety of the churches , it is not likely that they bound the lent-fast by a canon , since the lent was always acknowleged to be a preparation for easter , and was never heard of before there was a christian easter . but if i may have leave to interpose my conjecture ( for it is no more ) i suppose socrates by pascha does not mean the day of the resurrection , but the day of the passion ; and that he intends onely to say that the solemnity of the good-friday devotion was not appointed by christ and his apostles , but left to the piety and gratitude of the church . the reasons of my conjecture are these . . because socrates calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the memorial of christs passion ; which the easter sunday was not , but of the resurrection . . because we find the word pascha us'd by the ancient fathers in the same sense ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said timotheus alexandrinus , to fast on the pasch : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s. clement calls the good-friday fast , the paschal fast , meaning that then began the jewish passeover , and then christ our passeover was offered for us . so tertullian , sic & die paschae , quo communis & quasi publica jejunii religio est , merito deponimus osculum , &c. the day of the pasch is a publick and a common day for the religion of fasting ; which because it was never true of easter-day , and being always true of good-friday , he must mean this . . because it is very probable that the easter festival was in use , though not commanded , in the apostles time , therefore because they kept the memorial of the resurrection the first day in every week ; and therefore socrates could not in all likelyhood mean that day , but the pascha passionis , the paschal passion , not the paschal resurrection . and then upon this account , though this fifth argument will not prevail , it is because we need it not ; for whatever destroys the premisses in this case , does establish the conclusion . for if by pascha he means the paschal fast , that is , good-friday , then he gives testimony , and that very consonantly to the prime antiquity , that it was left free and undetermin'd by christ and his apostles : but if he should mean the easter feast , and did say true , yet it will follow from hence , that much more must the preceding fast be left undetermin'd . . if any man should say that kings are all created , as adam was , in full stature and manhood by god himself immediately , he could best be confuted by the midwives and the nurses , the school-masters and the servants of the family , and by all the neighbourhood , who saw them born infants , who took them from their mothers knees , who gave them suck , who carried them in their armes , who made them coats and taught them their letters , who observed their growth & chang'd their ministeries about their persons . the same is the case of the present article . he that sayes our lent , or forty days fast before easter , was established by the apostles in that full growth & state we now see it , is perfectly confuted by the testimony of those ages that saw it's infancy & childhood , & help'd to nurse it up to it's present bulk . for it is not to be denied but that from the very first ages of the christian church of which we have any records , it was with sacrednesse and religion observed that before the feast of easter they should fast . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. clement calls it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the council of gangra about the time of the nicene council , the fasts which were delivered in common , and observed by the church ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the appointed fasts , so constantine call'd them . but this paschal fast was nothing like ours , it was not our quadragesimal ; it was but a fast of one or two days at first and in some places . for at first the christians were very shie of receiving any load of ordinances and burdens to their consciences , as soon as ever they had entred into the liberty of christians . they did all that reason , and all that love would require : but if love was the parent of their observations , they would doe them in love , and not in necessity , lest they should be again intangled in a yoke of bondage . that they kept their fasts with liberty , besides the foregoing testimonies , is expressely affirmed by theodoret , who blaming the heretics that abstain'd from flesh and wine as being abominable . ecclesia vero ( saith he ) de his nihil praecipit : neque enim horum usum interdicit . ideo alii quidem permissis voluptatibus securi fruuntur , alii verò abstinent : & nemo qui rectè sapiat condemnat eum qui comedit ; nam & abstinentia & participatio sunt in mentis potestate . but the church commands nothing in these things , and forbids not to use flesh and wine ; and therefore some enjoy them freely , others doe abstain , and no wise man condemns him that eats : for to eat or to abstain is in the power of every mans will. now if the church had from the apostles receiv'd a law of the lent-fast , or if in the church there had been a law to command abstinence from flesh in lent , it had not been truly said of theodoret , ecclesia de his nihil praecipit ; for a commandement for a time and a revolving period , certainly is a commandement . but this further appears in the variety which is in all the actions and minds of men when they are at their own choice . of this a fragment of irenaeus mention'd by eusebius is a great testimony : for there had been an unlucky difference between the western and eastern churches about their keeping of easter , and pope victor was transported into heats upon the question , and received from s. irenaeus this sober advertisement , for there is not onely a controversy about the day of easter , but about the kind of fasting . for some suppose they ought to fast but one day , others two , others more ; some measure their day by forty hours of day and night . and this variety of them that observe the fasts did not begin in our age , but long before us with our ancestors , who , as it is likely , retaining a custome introduc'd by simplicity and a private choice , did propagate it to posterity . and yet neverthelesse all these liv'd peaceably one with another , and we also keep peace together ; for the difference of the fast is so far from violating the agreement of faith , that it does commend it rather . here was the paschal fast observ'd by all men , but with great variety and a proportionate liberty . the cause of the variety was this , which was also the ground of their practice . they thought that the words of christ , [ when the bridegroom shall be taken from them , in those days shall they fast ] were to be meant of the interval of christs death and burial , as we learn from tertullian . now because it was but one whole day that christ was in the grave , some fasted but one day , beginning on the friday afternoon . others consider that christ was about hours dead , and the bridegroom was absent so long ; and therefore reckon'd their fast to hours , beginning from the ninth hour on good-friday , & eating nothing till the morning of easter day : and this was the most severe and the most prevailing amongst them ; and this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the quadragesimal fast , this gave occasion to the name , which was kept when the forty hours was chang'd into forty dayes , and new analogies and new reasons found out for it , and their fasting for the absence of the bridegroom was chang'd into a fasting in imitation of moses and elias and our blessed saviour in the wildernesse . onely by the way let me observe that at first they had no appointed fasts , but of those hours in which the bridegroom was taken from them , that is , none but the paschal fast ; as tertullian expressely affirms , illos dies jejuniis determinatos putasse in quibus ablatus est sponsus , & hos esse jam solos legitimos jejuniorum christianorum , the catholics had no other days appointed for fastings , no other were the legitimate fasting days for christians ( as they thought ) but onely those in which the bridegroom was taken from them . but s. irenaeus said that some fast one day , some two , and others more . some kept the whole six days of the passion week ; we find mention made of it in dionysius alexandrinus about the th year of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the six days of fasting ; but he affirms that all doe not equally observe them . for some fast all the six days , some two , some three , some four , some none . but by epiphanius his time the fast had possess'd the whole six days almost every where , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the people spend the six days of the pasch , or before easter , in dry diet : but by this time the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quadragesima had prevail'd , and was us'd to signify the paschal fast . the word was us'd in the council of nice , which commanded two synods every year to be held in the provinces , and the first of them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the quadragesimal fast . but this did not signify the fast of forty days , for that was not yet brought into the church . but first the matter is clear that the word quadragesima is often us'd in antiquity and by other good authors to signify a set time of fast , but plainly lesse then forty days . s. hierom sayes that the montanists doe make tres in anno quadragesimas , three lents ; and yet two of them were but of five days a piece , and whether the third was more or lesse we cannot tell : and this tertullian plainly affirms , who was himself a montanist . and this thing also came into the practice of some catholics ; for they did so too in the time of amalarius , they kept tres quadragesimas , three quadragesimal fasts ; and yet that before midsummer and that before christmas were much shorter then forty days . the same word is several times used by a rabanus maurus and b durandus . but that the use of the word may be no prejudice to the right understanding of the thing , we find the thing noted by c socrates and wondred at exceedingly , that since there was so great difference in the number of days , yet all alike called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the quadragesimal fast . the same also we find in d sozomen , noting that some did onely observe three weeks of five days to the week , out of the number of the seven antepaschal weeks , and yet neverthelesse called it quadragesima : and the same also we find in nicephorus , who ( i suppose ) transcrib'd it from them : and in cassian's time , when the lent-fast came up to the number of days , yet he still calls it the quadragesima or the days fast : and it is no wonder , if rigaltius say true , that all the set and stationary fasts of the primitive christians were called quadragesimals . but the first use of the word is in the nicene council ; unlesse the words of origen be allowed to be good record : but yet both in origen , and in the nicene council , though the word be us'd , yet without any remark of the number of the days , or intimation of it , untill the council of laodicea * , which mentions more weeks then one in the lent , commanding to fast also upon the thursday of the last week in lent. for by this time it was come to three weeks , in some places more , and in some lesse , as appears in socrates , sozomen , cassian and nicephorus above quoted . but for the reason of the word quadragesima there are various conjectures . cassian says it is an imitation of christs fast of forty days , and so had the name from thence . but he addes some little cabalistical things of the number of forty in the scripture , which are to no great purpose . but his first conjecture is not altogether unreasonable ; and rigaltius makes use of it , saying that the apostles having obliterated the jewish fasts , to which christs forty days fast put an end , and asserted us into liberty , they would upon that day on which christ wrought our liberty for us , nailing the hand-writing of ordinances to his crosse , consecrate a fast to the memorial of this great work of redemption for us ; [ ut obliteratis judaeorum sabbatis jejunia sua christiani , quae domino suo tantula pro tantis offerrent , de jejunii dominici spatio vocitarent ] that the christians might call their fast by a name taken from the duration of the lords fast , that since they could not attain to that great fast , they might at least have it in venerable memory . but this although it be ingenious and pretty , yet it is something violent , and hath no warrant from antiquity ; and the question is better answer'd from the words of irenaeus in eusebius , who sayes that they who kept the paschal fast would some of them produce the fast to forty hours : now the whole fast being in memory of the bridegrooms being taken away , and he having been absent , as they computed it , forty hours , this proportion did better carry the analogy , and therefore easily carried away the name , and a quadragesimal of hours is as proper as a quadragesimal of days , and hath a better warranty then any other conjecture . but this i remark'd before . but afterwards the number of weeks increas'd : it came in some places to six and seven weeks ; so cassian . but it was diverso more , for some would fast saturdays , and some would not ; but they made it but to be days however : so we find it in s. gregory , that days were the appointment of lent , but taking away the sundays , six and thirty days remain for fasting . but in all this whole affair there was nothing yet universally determin'd by any law of the universal church . for in rome about the year they fasted but three weeks before easter , [ and out of them they excepted saturdays and sundays * . ] but in illyricum , in greece & alexandria they begin their lenten fast above six weeks before easter . others begin seven weeks before easter , but fast by intervals , and observe but fifteen days in all : and yet all call this the quadragesimal fast . so * socrates . and s. chrysostom sayes it was the custome against easter to ask every one how many weeks he had fasted ; and you should hear some answering two , some three , some all . for at constantinople the lent was longest : it was of seven weeks there and all up unto phoenicia , as sozomen and nicephorus report : but all this while with liberty , by custome , and without a law . s. austin tells that in some places they would not fast the thursdays in lent : indeed the council of laodicea had commanded they should , but that was but provincial , and did not oblige and was not received every where ; and that saying which is reported out of the constitutions of s. clement might prevail as far , jejunium quintae hypocritarum est . but at rome this was then observed , they did not fast on thursdays , nor yet on tuesdays , or they might chuse : so we find in s. leo exhorting them to the monday , wednesday , friday and saturday fast , and on saturday to watch beside . and because of the defalcation of these days in every week , some that were very zealous made up their lent to be eight weeks , and began it on sexagesima sunday , but at last it setled upon ash-wednesday , and hath endur'd so to this day in many of the western churches . now if all this be not sufficient to prove that the forty days fast of lent was not a canon or institution apostolical , i cannot tell by what measures the question can be filled : and if the apostles were the authors of it , yet because the churches kept themselves in great liberty and variety , it is certain that if they did so still , there would be no diminution to religion . for the use of it being wholly for preparation to the easter communion , and the setting apart some portion of our time for god's service , it can then onely be of use , when it ministers to such ends with an advantage so great as to recompence the trouble , and so material as to quit it from a vain observance . * but how it can be enjoyn'd , and how it ought to be practis'd , i shall consider in the inquiries concerning the condition of ecclesiastical laws . here i was onely to quit the conscience of this snare which is laid for her by some unskilfull fowlers , and to represent that the apostles did not by any rule or canon oblige the christian churches . that which remains is this , that we consider that it is and ought to be no prejudice to this liberty , that s. hierom calls lent an apostolical tradition . for it was very easy for them who lov'd the institution , and knew it very ancient , and that the custome of it did descend from apostolical persons , to call it a tradition apostolical . it is no wrong to s. hierom if we think he did so here : for he did as much as this comes to in the question of the saturdays fast , for in his epistle to lucinus he sayes , unaquaeque provincia abundet in sensu suo , & praecepta majorum leges apostolicas arbitretur , let every province abound in their own sense , and suppose the precepts of their ancestors to be apostolical laws . but that the churches had no such law upon them , but were at liberty , appears from all the premisses ; which i summe up with the words of s. austin . the christians , not that the meats are unclean , but for mortification , doe abstain from flesh and fruits ; some few always , or else at certain times : sicut per quadragesimam ferè omnes , quanto magis quisque vel minus voluerit , seu potuerit , as in lent almost all men , more or lesse according as every man is able , or as every man is willing . he that desires to see more particulars concerning the history , the original , the variety and increase of lent , may , if he please , read them in cassian , in amalarius , alcuinus & rabanus of old , and of late , in durandus , in hugo menardus a benedictine his notes in gregor . sacramentarium , in petavius his notes upon epiphanius , rigaltius upon scaliger's admirable animadversions upon eusebius , in that excellent epistle of erasmus to the bishop of basil de interdicto esu carnium , in delaunoy , filescac and daille * . out of these any man may satisfy his curiosity ; i have endeavour'd onely to satisfy the conscience . concerning the weekly fasts of friday and saturday , the former of them is of great antiquity in the church , as being in use in tertullian's time , and without variety alwayes observed after it once began . we find the wednesday and friday fast mentioned by clemens alexandrinus , and the wednesday station is equally in tertullian . but the saturday fast was for some ages counted abominable in the whole church ; but it came into the latin church in time , but with so much scandal to the greeks , that in the year of our lord they excommunicated them that fasted on the saturday , and to this day persevere in the same mind . but that neither one nor the other was of apostolical institution , is of it self clear by the consequence of the former discourse concerning lent ; the apostles having made no laws concerning fasting-days , as i have made apparent . * the rogation fast ( all the world knows ) was instituted by mammercus bishop of vienna : and as for the ember-weeks , they can pretend to no antiquity that is primitive , and rely for their authority upon a spurious epistle of pope calixtus , which is pretended to have been written about the year , and which is abundantly detected of forgery by many persons , but especially by mr tertullian's words are a hatchet to cut off all fasting-days from pretending to apostolical authority , affirming that the montanists did fast but two weeks in the whole year , and in them not on saturdays and sundays ( though s. hierom is pleas'd to lay three lents to their charge , ) and that the catholics blam'd them for imposing so much ; but themselves did fast onely upon those days the bridegroom was taken from them , that is , the paschal fast ; that they did sometimes interpose half-fasts , and live on bread and water for some time , but ut cuique videbatur , haec ex arbitrio agentes , non ex imperio , as every man saw cause , doing these things by choice and not by command . the result of this discourse is this , that the apostles did not lay a yoke upon the disciples neck in the matter of fasting , much lesse in the forty days fast of lent ; that as in relation to the apostles , the conscience is at liberty . now whether or no any positive constitution of the rulers of our churches can or doe oblige the conscience to the observation of lent , and how farre , i shall consider in the next paragraph of this chapter . rule xiv . the canons of the ancient general and provincial councils are then laws to the conscience when they are bound upon us by the authority of the respective governours of churches . a general council is nothing but the union of all the ecclesiastical power in the world . the authority of a general council in matters of government and discipline is no greater , no more obligatory then the authority of a provincial council to those who are under it . a general council obliges more countries and more dioceses , but it obliges them no more then the civil and ecclesiastic power obliges them at home a general council is an union of government , a consent of princes and bishops , and in that every one agrees to govern by the measures to which there they doe consent : and the consent of opinions addes moment to the laws , and reverence to the sanction ; and it must prevail against more objections then provincial decrees , because of the advantage of wisdome and consultation which is suppos'd to be there , but the whole power of obligation is deriv'd from the authority at home . that is , if twenty princes meet together and all their bishops , and agree how they will have their churches governed , those princes which are there and those bishops which have consented are bound by their own act , and to it they must stand till the reason alters , or a contrary or a better does intervene ; but the prince can as much alter that law when the case alters , as he can abrogate any other law to which he hath consented . but those princes which were not there , whatever the cause of their absence be , are not oblig'd by that general council ; and that council can have no authority but what is given them by consent , & therefore they who have not consented , are free as ever . the council of florence , so called because , though it was begun at ferrara , yet it was ended there , pope clement th calls the eighth general council in his bull of april th . yet others call it the th : but it was never receiv'd in france , as panormitan * tells us : for the king of france did forbid expressely and upon great penalties that any of his subjects should goe to ferrara to celebrate that council ; and after it had been celebrated , and charles the th was desir'd by pope eugenius to accept it , he told the legates plainly , that he had never taken it for a council , and he never would . the council of basil , though the king of france had sent his embassadors thither , and had received it as a council , yet he approved it but in part , for he rejected the last thirteen sessions , and approv'd onely the first two and thirty ; some of them as they lie , others with certain forms and qualifications : and this was done to fit and accommodate them to the exigencies of the times and places and persons , saith benedict a french lawyer . and upon the like accounts the last council of lateran is there rejected also . thus in england we accept not of the council of trent , and excepting the four first general councils , which are established into a law by the king and parliament , there is no other council at all of use in england , save onely to entertain scholars in their arguments , and to be made use of in matters of fact , by them to understand the stories of the church . where any thing else is received into custome and practice of law , it binds by our reception , not by it's own natural force . but i have already spoken sufficiently of this thing * . i now onely mention it to the purpose that those religious and well-meaning , persons who are concluded by the canon of an ancient council , and think that whatever was there commanded it layes some obligation upon the consciences of us at this day , and by this means enter into infinite scruples and a restlesse unsatisfied condition , may consider that the ancient doctors of the church had no jurisdiction over us who were born so many ages after them ; that even then when they were made they had their authority wholly from princes and consent of nations ; that things and reasons , that jurisdictions and governments , that churches and dioceses , that interests and manners are infinitely alter'd since that time ; that since the authority of those fathers could not be permanent and abide longer then their lives , it being certainly not greater then that of kings , which must needs die with their persons , that their successors may be kings as well as they , and not be subjects of the dead , the efficacy of their rules must descend upon succession by a succeeding authority ; that therefore they prevail upon us by a new force , by that which is extrinsecal to them ; and therefore in such cases we are to inquire whether the thing be good , and if it be , we may use it with liberty till we be restrained , but we may also chuse ; for then we are to inquire whether the thing be a law in that government to which we owe obedience : for that the fathers met at laodicea , at antioch , at nice , at gangra , a thousand , or years agoe , should have authority over us in england so many ages after , is so infinitely unreasonable , that none but the fearfull and the unbelievers , the scrupulous and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a slavish nature , and are in bondage by their fear , and know not how to stand in that liberty by which christ hath made them free , will account themselves in subjection to them . if upon this account the rulers of churches will introduce any pious , just and warrantable canon , we are to obey in all things where they have power to command ; but the canon , for being in the old codes of the church , binds us no more then the laws of constantine . rule xv. the laudable customes of the catholick church which are in present observation doe oblige the conscience of all christians . this we have from s. paul , who reproves the contumacy and regardlesse comport of those who , against the usages of christians and the places where they liv'd , would wear long hair : we have no such custome , not the churches of god. in such cases where there is no law , the manners of christians introduce a law so far , that we cannot recede from it without some probable cause ; or if we doe , we cannot doe it without scandal and reproach . and indeed it is an act of love to conform to the customes of christians with whom we doe converse , who either will think you blame their custome , or despise their persons , if you comply not . s. austin gave his advice to the same purpose , in his rebus de quibus nihil certi tradit scriptura divina , mos populi dei vel statuta majorum pro lege tenenda sunt . et sicut praevaricatores divinarum legum , ita contemptores ecclesiasticarum consuetudinum coercendi sunt . if the holy scriptures have not interpos'd in the particular , we must keep the customes and decrees of our ancestors as a law : and as they that prevaricate the divine laws are to be restrained , so are all they that despise the customes of the church . * it is a catholic custome , that they who receive the holy communion , should receive it fasting . this is not a duty commanded by god : but unlesse it be necessary to eat , he that despises this custome , gives nothing but the testimony of an evil mind . but this is first to be understood in such customes as are laudable , that is , such which have no suspicion or moral reproach upon them , such which are reasonable and fit for wise and sober persons . it was a custome of the primitive church , at least in some places , not to touch the earth with the bare foot within the octaves of easter : this was a trifle , and tending to phantastic opinions and superstitious fancies , and therefore is not to be drawn into imitation ; onely so long as it did remain , every man was to take care he gave no offence to weak persons , but he was to endeavour to alter it by all fair means and usages . it was a custome in many churches anciently , and not long since in the church of england , that in cases of the infants extreme danger the midwives did baptize them . this custome came in at a wrong door , it lean'd upon a false and superstitious opinion ; and they thought it better to invade the priests office , then to trust god with the souls which he made with his own hands and redeem'd with his sons bloud . but this custome was not to be followed if it had still continued ; for even then they confess'd it was a sinne , factum valet , fieri non debuit ; and evil ought not to be done for a good end . quod si à mulieribus baptizari oporteret , profecto christus à matre baptizatus esset , & non à joanne : aut cum nos ad baptizandum misit , misisset mulieres nobiscum ad hoc : nunc vero nusquam neque jussit dominus , neque per scripturam tradidit , utpote qui naturae convenientiam & rei decorum nosset , tanquam naturae author & legislator , said the author of the constitutions under the name of s. clement . if women might be suffer'd to baptize , christ need not have gone to s. john , but might have been baptized by his mother ; and christ would have sent women along with the apostles when he gave them commission to preach and to baptize . but now our lord hath neither commanded any such thing by his word , or in scripture ; for the author and law-giver of nature knew what was agreeable and decent for their nature . to this agrees that of tertullian , non permittitur mulieri in ecclesia loqui , sed nec docere , nec tingere , nec offerre , nec ullius virilis muneris nedum sacerdotalis officii sortem sibi vendicare , a woman is not permitted to speak in the church , nor to teach , nor to baptize , nor to offer , nor to doe the office of a man , much lesse of a priest. * this custome therefore is of the nature of those which are to be laid aside . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no man baptizes but he that is in holy orders , said simeon of thessalonica ; and i think he said truly . but above all things , opinions are not to be taken up by custome , and reduc'd to practice : not onely because custome is no good warranty for opinions , and voluntas fertur carere oculis , intellectus pedibus , the will hath no eyes , & the understanding hath no feet ; that is , it can doe nothing without the will , and the will must doe nothing without that ; they are a blind man and a lame when they are asunder , but when they are together they make up a sound man , while the one gives reason , and the other gives command : but besides this , when an opinion is offer'd onely by the hand of custome , it is commonly a signe of a bad cause , and that there is nothing else to be said for it ; and therefore it was a weaknesse in salmeron to offer to persuade us to entertain the doctrine and practice of indulgences , purgatory , invocation of saints , images and the like , because they are customes of the church , meaning his own . . this is to be understood also of the customes of the catholick church . for if the churches differ , it is indifferent to take either or neither as it may happen . clemens alexandrinus said it was a wickednesse to pull the beard , because it is our natural , it is a generous and an ingenuous ornament : and yet gregory the th , bishop of rome , made arch-bishop james shave his beard close , pretending that it had been always a custome in the western churches ; consuetudini sanctae obedire coegimus , we have constrained him to obey the holy custome . in such cases where several churches have several usages , every church is to follow her own custome , and every of her subjects to obey it . . though every subject is tied to the custome of his own church , yet he is not to give offence when he converses with another church that hath a differing custome : according to that rule and example of s. ambrose , quando hic sum , non jejuno sabbato ; quando romae sum , jejuno sabbato : & ad quamcunque ecclesiam veneritis , ejus morem servate , si pati scandalum non vultis aut facere , when i am at millain i doe not fast on the saturday , when i am at rome i doe : and to whatsoever church you shall come , keep the custome of that church , if ye will neither give nor receive offence . and these words s. austin made use of to this very purpose , totum hoc genus liberas habet observationes , nec disciplina ulla est in his melior gravi prudentique christiano , quam ut eo modo agat quo agere viderit ecclesiam ad quamcunque fortè devenerit . the best way is to doe as that church does where you happen to be . and in the same instance s. hierom gave answer to lucinus , servandam esse propriae ecclesiae consuetudinem , the custome of the place of our own church is to be observed . and therefore at millain it is counted a violation of their rights when the roman priests come into the ambrosian churches , and refuse to use the missal of s. ambrose , but use the roman . it is a custome in the church of england to uncover the head or to bow the knee when the name of jesus is named : the custome is not onely innocent but pious , and agreeable to the duty of every christian , and therefore abstracting from the injunction , the custome it self is sufficient to exact conformity of all modest persons . but if a son of the church of england shall come into other protestant churches who use it not , he is to comply with them in the omission , unlesse himself be persuaded that it is a divine commandement ; and yet even then also , the specification and the circumstances of time and place may be undetermin'd , and leave him in a capacity to comply for a time , and in a limited place . . it is requir'd that the custome be of present observation , or else it does not oblige the conscience . thus it is a custome of the catholic church that at the baptising of infants there be god-fathers and god-mothers . this custome is still of use in the church of england : and although much of the reason for which they were first introduc'd is ceas'd , and the case alter'd ; yet it is enough to every man that is a subject , that it is the custome : and therefore if any man shall dispute and prove that the thing it self is not now necessary , that is no warranty to him to omit it , so long as the custome is allowed & upheld , & is no evil . but if the custome be left in a church , that it was a catholic custome & of long use in the church is of no obligation to the conscience . socrates tells that omnes ubique in orbe terrarum ecclesiae , all the churches in the world , every week upon saturday celebrate the mysteries . alexandrini tamen & romani ex antiqua traditione istud facere renuunt . but the churches of alexandria & rome refuse to doe so , because they have an ancient tradition to the contrary . and in this they had their liberty . it was a long & a general custome in the church upon all occasions and motions of solemnity or greater action to make the signe of the crosse in the aire , on the breast , or on the forehead ; but he that in england should doe so upon pretence because it was a catholic custome would be ridiculous . for a custome obliges by being a custome amongst them with whom we doe converse , and to whom in charity and prudence we are to comply : and therefore to doe an action that was a custome there where it is not a custome , must be done upon some other reason then because it is a custome ; or else it is done because there is no reason . it was a custome of the catholic church to reserve infants all the year till easter to be baptiz'd , except it were in cases of necessity or great danger : but we have no such custome now ; nor the churches of god ; and therefore to think we are bound to comply with that or any such custome , is to make our selves too fond admirers of the actions , and more then servants to the sentences and customes of ancient churches . . an ecclesiastical custome against an ecclesiastical law does not oblige the conscience . it does in many cases excuse , but when there is no scandal accidentally emerging , it never binds us to follow it . i say it can excuse from penalty , then when the ecclesiastical law hath been neglected , because the governours are presumed to doe their duty ; and therefore if they who made the law suffer it to be commonly broken , it is to be suppos'd they are willing the law should die : and this is the sense of that in the comedy , mores leges perduxerunt jam in potestatem suam , customes give limit to laws ; and they bind according as the manners of men are . and this the lawyers extend even to a custome that is against the law of god. so the presidents of sena at the entry into their office take an oath in form that they will never receive bribes ; and yet they doe so , and are known to doe so , and because of the general custome are never punish'd : and much of the same nature are the oaths taken at the matriculations and admissions into universities and offices respectively , concerning which it were very well there were some remedy or prevention . but if it can be understood that the law-giver intends the law should be in force , and that the negligence of his ministers or the stubborn and uncomplying nature of the subjects is the cause of the want of discipline ; then the conscience is oblig'd to the law , and not excus'd by the custome * . and yet further , when the law is called upon , then although there be a custome in the church against the canon , it neither preserves from sin , nor rescues from punishment : quia lex derogat consuetudini , say the lawyers ; when the law is alive the custome is dead , because the custome took it's life from the diminution of the law ; and when there is a law actually called upon , the custome to the contrary is a direct evil , and that against which the law is intended , and which the law did intend to remedy . the church hath made laws that no man shall fast upon the lords day , nor the great festivals of the year : if a custome of fasting upon christmas-day should in evil and peevish times prevail , and the law be unable or unwilling to chastise it , but suffer it to grow into evil manners ; when the law is again warm and refresh'd and calls for obedience , the contrary custome is not to be pretended against the law , but to be repented of . in the church of england there is a law , that when children are baptized they shall be dipped in the water ; onely if they be sick it shall be sufficient that it be sprinkled upon them : but yet the custome of sprinkling all does prevail . in this case we are to stand to the law , not to the custome , because the law is still in force , and is actually intended to prevail according to the mind of the church , and it is more agreeable with the practice , the laws and customes of the primitive church , and to the practice of christ and his apostles . but of this i shall speak again in some of the following numbers . . an ecclesiastical custome must be reasonable or usefull , or it cannot oblige the conscience , except to avoid scandal , for that is in all things carefully to be observed , right or wrong , so it be not a sin against god ; customes must be kept , when the breaking them is scandalous . but excepting this case , an unreasonable custome does not oblige . for no man is bound to be a fool , or to doe a foolish action . now a custome in the canon law is concluded to be reasonable if it tends to the good of the soul. in the civil law it is allowed to be reasonable if it tends to any publick good . thus it is a custome that judges should wear their robes upon their seates of judicature ; that the clergy wear blacks . doctores portant varium , quia habitus virum ostendit , saith the law , l. stigmata , c. de fabri . and that priest were a strange peevish or a weak person who should chuse to wear gray , because there is no religion in the colour : his religion in this would have nothing else : and though these things tend not to the good of the soul , yet they tend to the good of the publick , they distinguish men , that honour may be given to them to whom honour belongs . for it is considerable , what the wiser lawyers say , . that a custome is good if it contains bonum honestum , any honesty or matter of publick reputation . thus it is a custome that civil persons should not walk late in the night , but be in their houses at seasonable times ; it is a good custome that bishops and priests abstain from going to taverns ; this custome is reasonable , and therefore does oblige those that are concerned in it . . a custome is good if it contains bonum commune , if it be for the common good : and of this sort there are many customes in every nation which are pass'd into laws , as that in the cause of dowries the judge should proceed summarily ; that a fact be tried in the country where it was done ; that when any man is accused he should have his accusers brought before his face . and thus also in the laws ecclesiastical there are very many of this nature ; as that when bishops visit their churches there be allowance of procurations and synodals , and aptnesses for their entertainment ; that when we see a bishop we beg his blessing ; that when we come to a city we first goe to the cathedral to pray , then to the bishop to be bless'd and prayed for ; that the contract of marriage be publickly solemniz'd in churches after three publications ; that children ask their parents benediction : these things are of publick use , for the advancing of a necessary duty , for the mutual endearment of relatives , for the establishment of piety , for the conciliating authority , and to many other good purposes , which whosoever can advance by the keeping of a custome & complying with the manners of the church where he lives , is not to be excus'd if he will be stubborn and singular and proud . . baldus sayes , bona est consuetudo quae continet bonum honorabile , it is a good custome that gives honour and regard to whom it is due . thus it is a custome that the consecration of bishops should be in publick churches ; that the degree of doctor , because it is an honour , be not conferred sneakingly and in conventicles . and upon this account , when any custome is honourable to religion or to a mystery , it is not to be omitted , because the custome is good , and in some proportions ministers to religion and it's advantage . thus the ministers of religion when they officiate are by an immemorial custome vested in ables or surplices : it was intended as an honour to the religion , because the white and the purple colours are the ensignes of civil and ecclesiastical dignity respectively , and are in honour to each other alternately indulg'd , and kings weare albes , and bishops and judges weare purple ; and our blessed saviour was pleas'd to call it the glory of solomon , when he was cloth'd in the purest linen of egypt , whose whitenesse though very bright , yet it fell short of the natural whitenesse of the lilly . glory is nothing but the excesse and greatnesse of honour , and therefore these garments which were glorious upon solomon , at least were given to the religious as ensignes of honour : the same which the epigram says of the purple mantle which was stoln from crispinus , quisquis habes , humeris sua munera redde precamur : non hoc crispinus te , sed abolla rogat . non quicunque capit saturatas murice vestes : nec nisi deliciis convenit iste color . such garments are not fit for every shoulder , they are marks of honor , and the delicacies of the greatest and the worthiest men. but that the white garment was given to religion , it had besides the honour to the persons , the * signification and embleme of a precept : it signified purity and truth , which in philostratus in the image of amphiaraus is said to be clothed with garments of snow , and cover'd with the purest whitenesse ; and a clemens alexandrinus writes that caeus the sophister in the description of vertue and vice , describ'd vertue in a white robe ; and so does b themistius invest truth , sitting upon an adamant , holding a bright splendor in her hand , and clothed with an albe . concerning this s. clement of alexandria * spake much , even as much as the thing it self will bear : for it being nothing but the colour of a garment , is not to be prov'd to be necessary , & therefore not to be valued in such a quality : but yet neither is the custome of that colour to be despis'd , because that colour is a good embleme , and hath as much advantage as a colour can have ; and therefore there can be no reason to despise the thing , or peevishly to goe against the custome , where it is quitted from abuse . but i shall adde this to it , which is warranty enough for the churches choice , that the primitive christians , who were free enough from any superstitious fancy concerning it , did neverthelesse particularly affect and chuse this colour . they saw that the saints in the revelation had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white garments , and they were dipt in the bloud of the lamb : and s. anthony to represent himself a christian did goe in white , as s. athanasius tells of him . † eunapius tells that the monks in egypt went in black ; and that many christians that liv'd in other places did so too , for modesty sake and gravity , in humility and abjection , who please , may see demonstrated by many instances in baronius : & that is a good precedent to warrant the custome of the ordinary clergy habit . but yet it is evident that very many christians were pleas'd rather to use the simple and native colour of truth , the embleme of purity ; and synesius writing to one john the monk that chose to goe in a black coat , writes that which is enough to be said in this whole affaire , atqui nihilo deterius erat si candida foret : splendidissimae quippe naturae dicatum ac consecratum id potius fuerit quod in his quae sensu percipiuntur purius atque lucidius est . sed si pullum ideo colorem probâsti , quod id aliorum qui ante te usurpârunt imitatione feceris ; laudo quicquid dei causâ suscipitur , but it had been no worse if you had chosen the white , as that which is agreeable to the nature of splendor and purity , and brighter and purer to the eyes . but if you chose the black garment because it was the custome of others that went before you , it is well ; i commend any thing that is done for god , and for the cause of piety . colorem album deo maximè decorum , said cicero , quòd sit index puritatis & nitelae , omnemque fucum excludat veritate nativâ contentus , the white garment is most comely for religion , as being content with it's native simplicity , and an indication of brightnesse and purity . upon this account it is a custome of clothing the bodies of dead in white ; for they that are dead are justified from sins , and they are candidates of immortality . but it may be this was too much to be said of so small a thing : i instanc'd in this , to shew that this colour was intended for an exteriour honour to religion , and that is sufficient ( say the lawyers ) to make a custome reasonable ; and if it be reasonable , it must be complied with . . a custome whose reason is not known , yet if it be of an immemorial time , and does transmit a right to ecclesiastical persons , is not without great reason and evident necessity or publick utility to be refus'd . thus it is a custome in the church of england that certain rights be paid to the rector of the church if the corps be interred in the chancel : and though in some places this did run into great abuse , which was excellently reprov'd by that learned and good man sir henry spelman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his learned and pious tract de sepultura ; yet the thing was not wholly to be blamed for the abuse sake , and the rights of any man are not easily to be snatched away because he cannot prove how he came by them , if he have had them long in possession . the thing was to have been reformed ; but not after the new manner , that is , wholly taken away . consuetudo cujus initii memoria non sit in contrarium praesumitur rationabilis , say geminianus , cardinal alexander and panormitan ; and they instance in a prelate receiving money beyond his procurations in his visitation . for though the reason of it be not now known , yet it is presum'd at first ▪ there was a reason ; & though we have lost the record , yet he must not loose his right ; unless that right of his be manifestly other mens wrong . but this instance is to be understood so , that the sepulture be first perform'd , and the charity and the ecclesiastical right be done to the dead ; for these things cannot be contracted for : but when the piety is performed , the oblations of the faithful which at first were voluntary , and afterwards came into custome , and so transferred a right , may be receiv'd by the rector , but must not be detained by the heire . here in ireland there is a custome of receiving oblations at the baptisme of infants ; but if the priest refuses to baptise the child till he be secur'd of the money , he is a direct simoniac , for he contracts and takes a price for the sacrament : but if he confer the sacrament , to which he is tied by his charge and by the laws of god and man , then afterwards he hath a right to the oblation which by law or custome was to be given . but the office is to be done without it : for the infant hath a right to the sacrament before the priest hath a right to the offering ; and that came in by the laws of god , this by the customes of men. . a custome ecclesiastical that is but of a legal and presum'd reasonableness does oblige us to a conformity . i call that a legal or presum'd reasonableness , when the law in certain cases does suppose it reasonable ; and though it be not known to be naturally or precisely so , yet because it is not known to be unreasonable , but there is a probability to conjecture that it entred upon a right cause , it is permitted and allowed . this happens in two cases . the first is when a custome is besides the law , and not against it . for if it be against a law , it ought not to prevaile at all , unless it be precisely reasonable , that is , unless the law in the changing of affairs or in it self at first be unreasonable ; for in that case a custome that is naturally reasonable may be admitted , and if it be , must be observed . but if it be only besides the law , and not against it , then it is presum'd to be reasonable , hoc ipso quod introducta est , say the doctors , therefore because it is introduc'd : and the reason is , because every thing is presumed to be reasonable that is done generally , unless it be known to be unreasonable ; and the very interests of peace and the reputation and honour of mankind require this , without any more inquiry ; save onely that this be added , that if the custome introduc'd besides law be either universal , or of an immemorial beginning , the law presumes the more strongly of the reasonableness of it , and therefore in these cases it ought to prevail the rather . for to this sense is that rule of s. austin , illa quae non scripta sed tradita custodimus , quae quidem toto terrarum orbe observantur , dantur intelligi vel ab ipsis apostolis , vel plenariis conciliis , quorum est in ecclesia saluberrima authoritas , commendata atque statuta retineri , those things which are delivered to us not by writing , but by tradition [ or custome ] which are observed in all the world , we understand them to be either retain'd by the appointment or commendation of the apostles , or some general councils , whose authority in the church is of great use . ] that is , when the custome is universal and immemorial . for the first we presume it to be very reasonable , it could not else have easily prevail'd upon the whole church : and for the second we suppose it to have had a very good beginning ; for it addes moments to the custome , that when we know nothing to the contrary , we presume the best of its original . not that we ought to conclude or to believe a custome to have come from the apostles , if it be universal or immemorial ; but that we ought to regard and reverence it as if it did , because we know not in some cases whether it did or no. * but if it be either one or other , it is sufficient to oblige us to retain it , or to comply with it so long as it is retained . thus the solemn daies of rogation which we observe in the church of england were not of an immemorial beginning ; for they were first us'd by the bishops of vienna , mamertus , isicius and avitus ; but yet they were quickly universal , non per gallias tantummodo , sed penè per totum orbem , not onely in france , but in almost all the world , said alcimus avitus in his time : and therefore this custome is not to be neglected by any single person , where the church still retains it ; for this is sufficient to make a legal presumption of its reasonableness . * the other case is , that a custome is presum'd reasonable when the nature of it is such that it can have no positive and natural unreasonableness , but is capable of some extrinsic and accidental decency and fittingness . the custome that is actually in the practice and manners of a church is presum'd reasonable : and this is of use but in small matters , but yet such which little and great men sometimes make great matters of ; i mean presidencies and priorities of place , sittings in the quire , precedencies in councils . now in these cases custome ought to prevail , for where there is no reason in the thing , there custome is a reason sufficient ; and if a law ought to prevail though there be no reason known for it , then so must custome , because this is esteemed as a law . capit. consuetudo . dist . & l. de quibus , ff . de legibus . and it is remarkable , that although in the introducing of a custome , it concerns the governours of churches to take care that it be reasonable ; yet when it is introduc'd that care is over , and then they are to take care to keep unity and to avoid scandal . praestat illic esse ubi nihil licet quam ubi omnia , said one , it is better to be under a tyranny then under an anarchy ; it is better to be too much restrain'd then to be too loose : and if a custome hath seiz'd upon us , it is better to stand still under that arrest , then to break the gentlest cords of a man , and inter into licentiousness . perniciosior temeritas quam quies . it is not good to move any stirs in a quiet church , for certainly peace is better then that which is onely a little better then a custome . and we see it by a sad experience , that those who are enemies and stubborn to the innocent customes of a church , intend nothing but to get the government into their own hands . genus hominum potentibus infidum , sperantibus fallax ; as tacitus said of the astrologers , we have too much reason to say of them , they are a sort of men that deceive their own confidents , and are no sure friends to their superiors : for to difavow customes is a great dishonour to the government , and a reproach to the ministery of laws ; and to their disciples they preach liberty , that themselves onely may rule them absolutely . quanto majore libertatis imagine teguntur , tanto eruptura ad infensius servitium ; tacitus said it of such persons : by the exempting fools from the just rule of their superiors , they make them their own slaves . but to rebel against the customes of a church is an accusation not onely of the rulers , but a condemnation of the whole society of the faithful . . a custome in the administration of a sacrament introduc'd against the analogy and mystery , the purpose and signification of it , ought not to be complied with . i instanc'd before in a custome of the church of england of sprinkling water upon infants in their baptisme ; and i promised to consider it again . baptizabant enim veteres , non manibus suis aquam baptizando aspergentes , sed trinâ immersione hoc evangelii sequentes , ascendit ex aqua , ergo descenderat . ecce immersio , non aspersio ; said jeremy the patriarch of cp . straightway jesus went up out of the water , saith the gospel : he came up , therefore he went down . behold an immersion , not an aspersion . and the ancient churches following this of the gospel , did not in their baptismes sprinkle water with their hands , but immerg'd the catechu●en , or the infant . and therefore we find in the records of the church , that the persons to be baptized were quite naked ; as is to be seen in many places , particularly in the th mystagogic catechisme of s. cyril of jerusalem : and s. dyonis * describes the ritual in the same manner . the bishop puts his hand upon the catechumen's head , and giving a sign to the priests , commands that they write the name of the catechumen and of his god-father ; which being written he saies the office or prayers , which when the whole church hath perform'd together with him , he dev●sts him of his garments by the ministers . and the same thing out of the same author is observed by elias cretensis in his notes upon the fourth oration of s. gregory nazianzen , and is reported also by s. ambrose in his tenth sermon . nudi in seculo nascimur , nudi etiam accedimus ad lavacrum , we are born naked , and naked we enter into the waters of baptisme . all which are a perfect conviction that the custome of the ancient churches was not sprinkling , but immersion , in pursuance of the sense of the word in the commandement , and the example of our blessed saviour . * now this was of so sacred account in their esteem , that they did not account it lawful to receive him into the clergy who had been onely sprinkled in his baptisme ; as we learn from the epistle of cornelius to fabius of antioch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not lawful that he who was sprinkled in his bed by reason of sickness should be admitted into holy orders . nay it went further then this , they were not sure that they were rightly christned yea or no who were onely sprinkled ; as appears in the same epistle of cornelius in eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which nicephorus thus renders [ if at least such a sprinkling may be called baptisme : ] and this was not onely spoken in diminution of novatus and indignation against his person , for it was a formal and a solemn question made by magnus to s. cyprian , an habendi sint christiani legitimi , eo quod aquâ salutari non loti sunt , sed perfusi , whether they are to be esteemed right christians who were onely sprinkled with water , and not washed or dipped . he answers , that the baptisme was good when it is done necessitate cogente , & deo indulgentiam suam largiente , in the case of necessity , god pardoning and necessity compelling . and this is the sense and law of the church of england ; not that it be indifferent , but that all infants be dipped , except in the case of sickness , and then sprinkling is permitted . and of this sprinkling , besides what is implyed in the former testimonies , there was some little use in the primitive church . quis enim tibi tam infidae poenitentiae viro asperginem unam cujuslibet aquae commodabit ? saies tertullian speaking to an impenitent person : who will afford thee so much as one single sprinkling of water ? ( meaning ) for his baptism . and surius in the life of s. laurence tells that as he was going to his martyrdome , one romanus a souldier brought to him a pitcher of water that he might be baptized of him as he went ; which in that case must needs have been done by powring water upon him . fudit aquam super caput ejus : so did s. laurence also to lucillus , he powred water upon his head . and walafridus strabo from these very examples concludes that in cases of necessity it is lawful to use sprinkling . he addes also , that it is lawful to doe it when there is a great multitude of persons at once to be baptized : and aquinas supposes the apostles did so when the and when the were at once converted and baptized . but this is but a conjecture , and hath no tradition and no record to warrant it : and therefore although in cases of need and charity the church of england does not want some good examples in the best times to countenance that permission , yet we are to follow her command , because that command is not onely according to the meaning and intent of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the commandement , but agrees with the mystery of the sacrament it self ; for we are buried with him in baptisme , saith the apostle . in aqua tanquam in sepulchro caput immergentibus vetus homo sepelitur & submergitur , deinde nobis emergētibus nouns resurgit inde : so s. chrysostom , the old man is buried and drowned in the immersion under water , and when the baptized person is lifted up from the water , it represents the resurrection of the new man to newness of life . in this case therefore the contrary custome not onely being against an ecclesiastical law , but against the analogy and mysterious signification of the sacrament , is not to be complied with , unless in such cases that can be of themselves sufficient to justify a liberty in a ritual and ceremony ; that is , a case of necessity . and of the same consideration is it , that the baptisme be performed with a trine immersion , and not with one onely . in england we have a custome of sprinkling , and that but once . to the sprinkling i have already spoke ; but as to the number , though the church of england hath made no law , and therefore the custome of doing it once is the more indifferent and at liberty , yet if the trine immersion be agreeable to the analogy of the mystery , and the other be not , the custome ought not to prevail , and is not to be complied with , if the case be evident or declar'd . now in this particular the sense of antiquity is clear . nam nec semel , sed ter ad singula nomina in personas singulas tingimur , saith tertullian : dehinc ter mergitamur , we are thrice put under water , not once ; at the mention of every person we are dipped . the very same words we read in s. hierom against the luciferians . but more largely it is explicated by s. ambrose . thou wert asked , doest thou believe in god the father almighty ? and thou didst say , i doe believe : and thou wert plunged , that is , buried . thou wert asked again , doest thou believe in our lord jesus christ ? and thou saidest , i doe believe : and thou wert dipped or plunged ; and therefore thou art buried together with christ. the third time thou wert asked , doest thou believe in the holy spirit ? and thou saidest , i doe believe : and the third time thou wert plunged ; that thy three-fold confession might wash away the many lapses of thy former life . s. denis says that the trine immersion signifies the divine essence and beatitude of god in a trinity of persons . s. athanasius says it signifies the death , burial , and resurrection of our blessed saviour , together with his being three dayes in the grave . and this thing was so the practice and custome of the church , that in the canons of the apostles * ( as they are called ) he that does not use trine immersion is to be deposed from his dignity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is impious and ungodly to immerge but once in baptisme ; so zonaras upon that canon : and s. chrysostome derives it from christs institution , omnibus mysteriis velut signum imponens dominus , in tribus mersionibus aquae unum baptisma discipulis suis tradidit , our lord did as it were impose a signe upon every mystery , and delivered one baptisme to his disciples in three immersions or dippings : and therefore says , that though this descended by tradition , yet it hath the authority of a law . and the same thing we find affirmed by pope pelagius , as he is cited by gratian de consecrat . dist . . and theodoret speaking of the heretic eunomius , who first of all without authority and against reason did use but single immersion , he says that he subverted the rite of holy baptisme which at first was delivered by our lord and his apostles . now in these particulars it is evident that the ancient churches did otherwise then we doe : but that is not sufficient to force us to break the ecclesiastical custome which is of long abode with us . but when they say , these things are to be done by divine precept , we are to consider that upon it 's own account : and though some of the fathers did say so , yet it can never be proved to be so ; and it were strange that there should be a divine commandement of which there is no mention made in the four gospels , nor in the acts or epistles of the apostles . but then that there is in dipping , and in the repetition of it more correspondencie to the analogy and mystery of the sacrament , is evident ; the one being a sacrament of the death and burial of christ , the other a confession of , and an admission to the faith and profession of god in the most holy trinity : and therefore i say , it is sufficient warrant that every single person break that custome of sprinkling which is against the ecclesiastical law ; and it is also a sufficient reason to move the church to introduce a contrary custome to the other of single immersion , concerning which as yet there is no law . but because there is even in sprinkling something of the analogy of the mystery , as is rightly observed by aquinas and dominicus à soto ; and because it is not certain that the best representation and the most expressive ceremony is requir'd ; therefore the church upon great cause may lawfully doe either : but because it is better to use dipping , and it is more agreeable to the mystery to use it three times , and that so the ancient church understood it , therefore these things are a sufficient warrant to acquit us from the obligation of the contrary custome ; because a custome against which there is so much probability , and in which there is no necessity and no advantage , is to be presumed unreasonable . but if the custome of single immersion should by some new-arising necessity become reasonable , then it not onely might be retained , but ought to be complied with . thus it hapned in spain in the year dc , the arrian bishops finding their advantage in the readily-prepared custome of trine immersion , used it and expounded it to signify the substantial difference of the son and the holy ghost from the father . upon this leander the bishop of sevil gives advice and notice to s. gregory bishop of rome ; who commends leander for using a single immersion , which he did to signify the unity of nature in the divinity , & that he might not comply with the arrians : and this was afterwards brought into custome , and then into a law by the fourth council of toledo . but unlesse such an accident happen , and that the reason be changed , every church is to use her first customes , those which be right , and agreeable to the sense and purpose of the sacrament . but otherwise an evil custome is better broken then kept . rule xvi . the decrees and canons of the bishops of rome oblige the conscience of none but his own subjects . this must needs follow from divers of the former discourses : for if bishops in their spiritual capacity have no power of making laws of external regiment without the leave of their princes , or the consent of their people , then supposing the popes great pretence were true , that he is the head or chief of the ecclesiastical order , that from him they receive immediately all the spiritual power they have , yet this will afford him no more then what christ left to the whole order ; of which i have already given accounts . but in this there will be the lesse need of inquiry , for since the bishop of rome by arts which all the world knows had raised an intolerable empire , he us'd it as violently as he got it , and made his little finger heavier then all the loyns of princes : and in the council of trent , when in the th session the fathers confirmed and commanded the observation of all canons , general councils , apostolical ordinances made in favour of ecclesiastical persons and ecclesiastical liberty , they at once by establishing the popes empire , destroyed it quite , for they made it impossible to obey , and the consciences of people were set at liberty , because they were commanded every man to beare a steeple upon his back . for first there were an infinite number of apostolical ordinances , saith cardinal cusanus , which were never received even when they were made . then let it be considered what there is to be done to gratian's decretum , which is made part of the popes law : and who knows in that concordantia discordantiarum , that contradictory heap of sayings , which shall , and which shall not oblige the conscience ? but then the decretals of gregory the th and of boniface the th , the clementines and extravagants , all those laws in that book which is called collectio diversarum constitutionum & literarum romanorum pontificum , and in another called epistolae decretales summorum pontificum in three volumes , and in another called eclogae bullarum & motuum propriorum , and in another called summa pontificum , and in the seventh book of the decretals not long since composed , and in their rules of chancery , their penitentiary taxes , and some other books of such loads as these that i need not adde to this intolerable heap : but that a christian bishop should impose , and a council of christian bishops and priests should tie upon the consciences of men such burdens which they can never reckon , never tell over , never know , never understand ; and that they should doe it then when a christian emperour had given advice that the decrees and canons should be reduc'd to a less number , and made to conform to the laws of god , is so sad a story , so unlike the spirit of christ and to government apostolical , that it represents the happiness of christendome that they are not oblig'd to such laws , and the unhappiness that would be upon them if the pope had the rule and real obligations of the consciences of christendome . but of these things the world hath been long full of complaint ; as appears in the writings of the a cardinal of cusa , in b marsilius of padua , c in aventinus , in d albericus rosate , in e gregory hambourg , in f matthew of paris , g matthew of westminster , h nicolaus de clemangiis , i franciscus duarenus , k the cardinal of cambray , and many others both collected by goldastus , and the catalogus testium veritatis by illyricus . insomuch that if the people had not been ignorant and superstitious , qui facilius vatibus quam ducibus parent suis , and more willing to obey their priests then their princes , and if the princes had not been by such means over-powered , these decrees and canons would have been as easily rejected as many others have been . for if by the papal sanction they doe oblige the conscience , then they all oblige . if they all oblige , how comes it to pass that , as cusanus saies , infinite numbers of them are rejected when they are newly made ? and if so many of them may be rejected , then which of them shall oblige ? if they oblige by the authority of the pope , that is alike in them all : if by the condition of the matter , then they bind as they agree with our duty to god and to princes , with the publick good , and the edification of the church ; and then the authority it self is nothing . and it is no trifling consideration , that the body of the canon law was made by the worst and the most ambitious popes . alexander the third , who made gratian's decree to become law , was a schismatical pope , an antipope , and unduly elected : the rest were gregory the ninth , boniface the eighth , clement the fifth , john the , persons bloudy and ambitious , traitors to their princes , and butchers of christendome by the sad warres they rais'd , and therefore their laws were likely to be the productions of violence and warre , not of a just and peaceable authority . but to come nearer to the point of conscience ; who made the bishop of rome to be the ecclesiastical law-giver to christendome ? for every bishop hath from christ equal power , and there is no difference but what is introduc'd by men , that is , by laws positive , by consent , or by violence . ad trinitatis instar , cujus una est atque individua potestas , unum est per diversos antistites sacerdotium , said pope symmachus . as is the power of the holy trinity , one and undivided ; so is the episcopacy , divided amongst all the bishops , but th● power is the same . so s. cyprian , una est ecclesia per totum mundum in multa membra divisa : item episcopatus unus , episcoporum multorum concordi numerositate diffusus , as there is but one church in the whole world divided into many members , so there is but one bishoprick parted into an agreeing number of bishops . and again , let no man deceive the brotherhood with a lie , let no man corrupt the truth of faith with a perfidious praevarication : episcopatus unus est , cujus à singulis in solidum pars tenetur , there is but one bishoprick , and every one of us hath his share : a part of the flock is given to every pastor . now if one were the universal bishop over all , then these zealous words of s. cyprian had not been reconcilable to truth and sense : for then the unity of the church had been by a unity of subordination , not by an identity of office and a partition of charge . to the same purpose is that of pope damasus , writing to the african bishops to require their aide in a matter of discipline , nos excusare non possumus , si ejus ecclesiam quae nobis generaliter commissa est in quantū praevalemus puram à tam illicitis superstitionibus non custodiamus , quia non aliter unus grex & unus pastor sumus , nisi quemadmodum apostolus docet , id ipsum dicamus omnes , &c. the church is committed to us in common , and we have no other way of being one flock and one shepherd , but by speaking the same things ] that is , consenting and joyning in the common government . this is the same which s. hierom affirm'd , omnis episcopus , sive romae fuerit , sive eugubii , sive constantinopoli , sive rhegii , sive alexandriae , sive tanais , ejusdem est meriti , ejusdem sacerd●tii : it is all one , there is no difference in worthiness and power , whether he be bishop of rome or eugubium , constantinople or rhegium , tanais or alexandria . for as it was with the apostles , so with their successors ; hoc utique erant caeteri apostoli quod erat petrus , pari consortio praediti & honoris & potestatis , what peter was that the rest of the apostles were ; he was the vicar of christ on earth , and so were they , and so are their successors . caput enim ecclesiae christus est , christi autem vicarii sacerdotes sunt , qui vice christi legatione funguntur in ecclesia , said pope hormisda : and s. cyprian calls the bishop , unum ad tempus vice christi judicem , the deputy and vicegerent of christ. s. peter had the keyes given him , so had the apostles , and so have their successors ; s. peter was the pillar of the church , and so were the other apostles ; he was a foundation , and so were they ; for christ hath built his church upon the foundation of the apostles and prophets . he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and every one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rock , and christ was the corner-stone . and what they were in their perpetual office , that the bishops are . antistitem puriorem caeteris esse oportet , ipsius enim [ christi ] personam habere videtur , est enim vicarius ejus , ut quod caeteris licet , illi non liceat , quia necesse habet quotidie christi vicem agere , said s. austin . a bishop ought to be more holy then others , because he hath the person of christ , he is his vicar , what is lawful to others is not lawful for him , for he every day is in his place or stead . adde to this , that the power which the bishops have , they have it immediately from christ , they are successors of the apostles , of all , not of peter onely , many apostolical churches which were established by others being succeeded in as well as rome ; that these things are evident in matter of fact , and universally affirmed in antiquity clearly and without dispute . from hence it must needs follow that by the law of christ one bishop is not superior to another . concerning which i need no other testimony then that excellent saying of s. cyprian in the council of carthage , it remains ( saith he ) that we all speak what every one of us does think , judging no man , and refusing to communicate with no man that shall happen to be of a differing judgment . neque enim quisquam nostrum se episcopum episcoporum constituit , aut tyannico terrore ad obsequendi necessitatem collegas suos adegit ; quando habeat omnis episcopus pro licentia libertatis & potestatis suae arbitrium proprium , tanquam judicari ab alio non possit , cum nec ipse possit alterum judicare : sed expectemus universi judicium domini nostri jesu christi , qui unus & solus habet potestatem & praeponendi nos in ecclesiae suae gubernatione , & de actu nostro judicandi , for none of us makes himself a bishop of bishops , or by tyrannical terror compels his collegues to a necessity of complying : for every bishop hath a liberty and power of his own arbitrement , neither can he be judged by any one , nor himself judge any other ; but we all must expect the judgment of our lord jesus christ , who by himself and alone hath power of setting us over the government of his church , and of judging us for what we doe . now if all bishops be equal in their power , then the pope can by the laws of christ make laws no more then any bishop can ; and what the legislative of the bishop is , i have already declar'd and prov'd : and therefore for these and infinite other reasons the consciences of christians may be at peace as to the canons of the popes , out of his temporal jurisdiction . concerning which other reasons who please to require them may find enough in * spalatensis , in the replies of our english prelates in the questions of supremacy and allegeance , in chamier , moulin , gerard , and divers others . i have the less need to insist upon any more particulars , because i write in a church where this question is well understood , and sufficiently determin'd to all effects of conscience . i onely adde the saying of aeneas sylvius who was himself a pope , ante concilium nicenum quisque sibi vivebat , & parvus respectus habebatur ad ecclesiam romanam , before the nicene council every man lived to himself ( that is , by his proper measures , the limits of his own church ) and little regard was had to the church of rome . §. iv. of the matter and conditions of ecclesiastical laws requir'd to the obligation of conscience . rule xvii . ecclesiastical laws that are meerly such cannot be universal and perpetual . i doe not mean onely that ecclesiastical laws can be abrogated by an authority as great as that which made them ; for all positive laws both of god and man can be so , and yet there are some of both which have been obligatory to all men under such a government , and during such a period , that have been called perpetual & for ever . but that which is here intended is of greater consequence and concern to the conscience , and it is this , that ecclesiastical laws meerly such , that is , those which doe not involve a divine law within their matter , must be so made as that they doe not infringe christian liberty ; and secondly , that they be so enjoyn'd , that the commandements of men be not taught for doctrines . these are very material considerations , but of great difficulty ; and therefore it is fit they be most seriously considered . they must be imposed so as to leave our liberty unharm'd ; that is , that the law be not universal , not with an intent to oblige all christendome , except they will be obliged , that is , doe consent . for laws are in publick as actions in particular ; actions are done by single men , and laws are made by limited communities . a society cannot be said to doe an action , and the whole world cannot be said to make a law ; but as the action is done by a determin'd person , so the law is made by a determin'd government , as by the church of england , of rome , of millain ; and the catholick church never yet did meet since the apostles daies in any assembly to make a law that shall bind all christians whether they consent or no. and because one church hath not by any word of christ authority over another church , and one king is not superior to another king , but all are supreme in their own dominions , of which the church is at least a part , and if they be all christian , it is that church , that christian dominion ; it must necessarily follow that no ecclesiastical law can be made with a power of passing necessary obligation upon all christians . and therefore the code of the catholick church was nothing but a collection of some private constitutions which were consented to by many churches , and to which they bound themselves , but did not long stand so , but changed them more or less according as they pleas'd . and when the roman emperors made any canon ecclesiastical into a law , it was a part of the civil law , and by that authority did oblige as other civil laws did , not all the world , but onely the roman world , the subjects of that dominion . but when any law or canon ecclesiastical is made , it is made by a certain number of ecclesiastics , or by all . if by all , then all consent first or last , and then every bishop may govern his charge by that measure ; but that was never yet reduc'd to practice , and prevails onely by consent : but if by a certain number onely , then they can but by that measure rule their own subjects ; but if they obtrude it upon others , then comes in the precept of the apostle , stand fast in the liberty with which christ hath made you free , and be not again intangled in the yoke of bondage . for when christ had made us free from the law of ceremonies which god appointed to that nation , and to which all other nations were bound if they came into that communion ; it would be intolerable that the churches , who rejoyced in their freedome from that yoke which god had imposed , should submit themselves to a yoke of ordinances which men should make : for though before they could not , yet now they may exercise communion and use the same religion without communicating in rites and ordinances . this does no way concern the subjects of any government ( what liberty they are to retain and use , i shall discourse in the following numbers ) but it concerns distinct churches under distinct governments , and it means , as appears plainly by the context and the whole analogy of the thing , that the christian churches must suffer no man to put a law upon them who is not their governour . if he have undertaken a pious discipline , let him propound it , and for god's glory and the zeale of souls endeavour to perswade it ; for all that is not against christian liberty , untill any man or any church shall impose it , and command it , whether the churches please or no , whether they judge it expedient or no , whether it be for their edification or not for their edification : that 's not to be suffered ; it is against our evangelical liberty , and the apostolical injunction . and this was so well understood by the primitive churches , that though the bishops did appoint temporary and occasional fasts in their churches upon emergent and great accidents , as tertullian affirms , yet they would suffer no bishop to impose any law of fasting upon others , but all churches would keep their own liberty , as i have already proved in this chapter * & when montanus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a law of fasting , not for his own church , but intended that all christians should keep the fasts appointed , they made an outcry against him & would not endure it ; & yet he did it onely for discipline , not for doctrine , for piety , not as of necessity , as appears in tertullian's book of fasting , in the first & second chapters : and they also did keep fasting-days set and solemn , every bishop in his own church , at what times they would , but almost all upon good-friday ; but this was by consent and with liberty , and that they ought to defend , and so they did . but ecclesiastical laws must not be perpetual . that is , when they are made , they are relative to time and place , to persons and occasions , subject to all changes , fitted for use and the advantage of churches , ministring to edification , and complying with charity . now whatsoever is made with these conditions , cannot be perpetual : and whatsoever ecclesiastical law hath not these conditions , the churches ought not to receive , because they are impediments , not advantages to the service of god. if they be thus qualified , no good man will refuse them ; if they be not , they are the laws of tyrants , not of spiritual fathers : for this whole affaire is fully stated in those words of our blessed saviour ; reproving of the pharisees and their ecclesiastical laws , he says , they by their traditions did evacuate the commandement of god , and they taught for doctrines the commandements of men . the full sense of which when we understand , we have the full measure of ecclesiastical laws , not onely as they relate to the churches and communities of christians under distinct governments , but to every single christian under his own governour and superior . these i say are the negative measures : that is , ecclesiastical laws are not good and are not binding if they be impos'd against the interest of a divine commandement , or if they be taught as doctrines . of the first there is no doubt , and in it there is no difficulty : but in the latter there is a very great one . for when our superiors impose a law of discipline , they say it is good , it is pleasing to god , it is a good instrument and ministery to some vertue , or at least it is an act of obedience , and that it is so , is true doctrine : what hurt can there be in all this ? the commandements of men are bound upon us by the commandement of god , and therefore when they are once imposed , they cease to be indifferent , and therefore may then become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrines and points of religion ; what then is that which our blessed saviour reproves ? and what is our negative measure of ecclesiastical laws ? to this the answer is best given by a narrative of what the pharisees did , and was reproved : for all was not repugnant to the law of god , neither is all that amisse which men teach to be done . for our blessed saviour commanded us to hear them that sate in moses chaire , and to doe whatsoever they commanded : not absolutely whatsoever , but whatsoever of a certain sort ; that is , . whatsoever they taught by a probable interpretation of what was doubtfull , . or by faithfull counsel concerning things belonging to piety and charity , . or by a determining to circumstances of time and place those things which were left to their choice and conduct . whatsoever was besides these , that is , . whatsoever had it's foundation in the opinions of men , and not in something certainly derived from god , if brought into religion , and impos'd on mens consciences as a part of the service of god , this is the teaching for doctrines the commandements of men . but besides this . if what is deduc'd onely by probable interpretation be obtruded as a matter of faith ; or . if what is piously counsel'd , be turned into a perpetual and absolute law ; or . if that which was left to the choice and conduct of the governours , be handled not as matter of liberty , but of necessity ; in all these cases the commandements of men are taught for doctrines . the reason of these things is plain . for the first ; if it have no foundation in the law of god , but in humane opinions , and yet be taught for doctrine , it is literally the thing that is here reproved . for the second . whatsoever is but probably collected is not the word of god , for that is always certain : it is true it is not probable in it self , but in it self is true of false ; but to him it is but probable , and therefore to say this is the word or the commandement of god , is more then the man can say ; it is to say that it is true in it self , that is , it is a doctrine of god , when indeed it is but the word of man for ought we know . * for the third ; when god hath left it at liberty , if man turnes it into a commandement , and teaches it for the law of god , he does more then god would doe , and more then is true ; for god never made it into a law , and man cannot make it to become god's law : for the ecclesiastic order being but god's minister and the publisher of god's will , must propose things as they received them from god ; that which is law , as necessary , that which is counsel , as highly rewardable . for the fourth ; if it be left in the power of the governours , then it is hoc ipso evident that it is not necessary , and therefore though it may minister to order and discipline , yet it must doe no more : it may be called obedience , so long as it is justly bound upon us with the cords of a man ; but it must not in any other sense nor at any time be called religion . how these two last sorts may be made into laws i shall account when i speak of the positive measures of ecclesiastical laws ; but abstracting from that superinduc'd obligation , to teach these things as necessary which god hath not made so , is to doe as the pharisees did , whom our blessed saviour so reproves . an example of the first is the pharisees teaching the washing of cups and dishes , because they said that if a gentile or any unclean person had touch'd their vessel that touch'd their meat , the impurity would goe into their body that eat it , and from thence into their soul ; and therefore they taught the doctrine or tradition of cleansing vessels and washing their hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he said in the greek comedy ; finding out a vain remedy to cure a phantastical disease . thus in the church of rome , they exorcise salt and water to cast our devils ; they give verses out of the psalms or gospels to charm witches ; they ring the bells to appease tempests , and very many more such ridiculous devices . . of the second we have examples enough in the council of trent , who drew into a body of articles , and declar'd those things , some of which are but probable at most , and some of them apparently false , to be articles of faith : and under this those also must needs be involved , who persecute men for opinions and doubtfull disputations . . of the third , they are very evil examples who to some whole orders of men lay an injunction of keeping evangelical counsels : such who forbid the whole order of the superior clergy to marry , and command them that are married to forsake their wives or their office and livelihood . . but they are guilty of the fourth kind of prevaricating of the words of our blessed saviour , who persecute the breakers of an ecclesiastical law with a severity greater then the violators of a divine commandement . for if there be any liberty of any sort left after an indifferent action is made into a law of man , it is all destroyed by them who give lesse liberty to the transgression of that law then to the breach of god's law , under which there is left no liberty , but the liberty of a chearfull and voluntary obedience . for they that doe such things must needs at least say that such humane injunctions are as necessary as the divine commandements ; for else why are they more severely punished ? the summe is this ; not onely those who expressely teach that what they have invented is a commandement of god , but all they that say any thing is a law of god which is not , though it be good , though it be probable , and all they which use arts and secret devices and little arguments and inforcements , and presse indifferent things up to the height and necessity of religion and a divine commandement , are guilty of this pharisaisme , obnoxious to our saviours reproof , and if it be in the matter of ecclesiastical laws , have exceeded their measures and their power , and bind themselves , but not the consciences of their subjects . a commandement is not onely then broken when we bid open defiance to it , but then also when we doe actions unlike the vertue of it , and actions tending to the violation of it ; that is , there are degrees of violation of a divine law : and an ecclesiastical law that does in any degree break this law of our blessed saviour is therefore void , and is become intolerable . of these things i shall yet give two great examples , one of the pharisees , and another of some that follow their example in this affair . god gave a commandement to the jews of keeping holy the sabbath-day , their new moons and some other solemnities . now there were many particulars in the observation which were not determin'd in the law ; but . what was doubtfull was to be expounded by their doctors . . some things were left to the liberty of good people , and the measure of them was best determin'd by their doctors and men learned in the law. . there were some canons ecclesiastical which were outer guards and hedges to the law it self , that men might by those distances be kept farther off from sin ; and in these things their rulers also had power . now though all this they could doe , and might pretend an authority from god to interpret the law and to guide the consciences , yet when they fell into ridiculous commentaries and uselesse glosses , neither the law it self about which their interpretations were imployed , nor their authority which they had from god could secure them from tyranny , and corruption , and doing violence to conscience , and imposing unequal burdens . thus we find that their rabbins taught that upon a solemn feast-day it was not lawful to catch fish in their ponds , but they might hunt the hens and catch the geese in their yard . they might not blow the fire with a pair of bellows , because that was too like the labour of smiths ; but they might blow it through a hollow cane . they might make a fire and set on their pot , but they must not lay on their wood like the structure of a house , that is , too artificially ; and you must rost or boyle no more then was necessary : and if you made a fire , you might wash your feet with warm water , but not your whole body . you must not touch an egge that was laid that day ; nay if you were doubtful whether it were laid that-day or no , yet you might not eat it , and if that were mingled with a thousand , you might touch none of them : but if you kill'd a hen , you might eat the perfect eggs that you found in her . these and many more such little doctrines they taught to be observed , as explications and manners of the observation of the divine commandement : but these i have here transcrib'd from the jewes books , that we may perceive the sense of our blessed saviour's reproof by the instances of their prevarication . he was pleased to speak to that of washing of cups and platters : but it is also s●●d there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are many other things , such as that was which they have received and teach , some of which i have recited . now we doe not find that the pharisees taught these as divine commandements , but they us'd them as if they were ; they did them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they thought themselves the more holy for doing them , they accounted them profane that did not , they plac'd much of their religion and pharisaisme or separation in them , esteeming them a part of the divine worship : this was their case , and christ gave their sentence . the other instance which i promised is the law of the roman church in keeping of lent ; which it is certain was no law of christ ; not so much as the interpretation of a divine law . some of them pretend it was enjoyned by the apostles ; others of them say not , and these say true ; so that it is a commandement of men : but yet this they teach for doctrine in the culpable and criminal sense , that is , . they value it more then some commandements of god. i need no other proof but the words of erasmus , veluti parricida , penè dierim , rapitur ad supplicium , qui pro piscium carnibus gustarit carnes suillas , he that in stead of fish shall but tast a piece of pork is dragg'd to punishment almost as if he were a parricide . gustavit aliquis carnes , clamant omnes , o coelum ! o terra ! o maria neptuni ! nutat ecclesiae status , &c. if they see a man eat flesh , they are amaz'd , they think the church is in danger ; they put men to death , to the sharpest death of burning alive , for eating flesh ; they shut up the butchers shambles , but leave open the publick stews . . they account it to be a part of the service of god , not onely as it is an act of obedience to superiors , but in it self and without any relative consideration . bellarmine saies they are not christians that eat flesh in lent : which words are extremely false , or else every one that disobeys an ecclesiastical law hath forfeited his christendome ; or else he places the summe and life of religion in the keeping of lent , and makes it a vital part , expressly prevaricating one of the most glorious propositions of christianity , placing the kingdome of god in meat and drink , not in righteousness and peace and joy in the holy ghost ; and doing that which the apostle hath forbidden , when he said to the colossians , let no man judge you in meat and drink . if it were onely a question of obedience to the law , it were to be considered upon a distinct account , and were a sin or duty respectively according to the several dispositions of the person and the law : but no man saies that he is no christian who at any time breaks any ecclesiastical law ; and therefore in this more is pretended , and it is to be reckoned amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the commandements of men that are taught for doctrines . . they account the exterior action , the body of the injunction , the element of it to be a service of god ; and for that part of it esteem themselves the more holy and the better christians , as appears in their contentions about it , using arguments to prove the very fast to be a sacrifice , a pure oblation * . now it is true that fasting is a good ministery to divers holy purposes , but it is no more ; it is that which can be supplied by other ministeries as apt , and therefore that in kind is not necessary , nor requir'd ; it is that whose work can be done without any ministery at all in some persons & some cases , even by love and by obedience , by hope and fear , which are of themselves direct graces , vertues and parts of the service of god. and therefore the fathers of the church press in their sermons and exhortations to fasting , that they would take care to acquire the end of fasting , to be free from vice , to mortify the affections and lusts ; according to that saying of isidore , fastings with good works are acceptable to god : but he that abstains from meat , and does evil , imitates the devils , quibus esca non est , & nequitia semper est , they never eat , but ever doe wickedly and perversly . but he fasts well that fasts from maliciousness and secular ambitions . take heed therefore , saies s. hierom to celantia , that when you begin to fast and use abstinence , you doe not think your self holy . for this strength adjumentum est , non perfectio sanctitatis , it is not the perfection of sanctity , but a help onely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there is no profit at all of fasting , unless all things else doe follow , saith s. chrysostome ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abstinence from sin intirely : and again , what gain is it if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being void and empty of good works we have kept the fast ? if therefore another saies , i have fasted all the lent , say thou , i had an enemy , but i am reconcil'd ; i had an evil custome of detracting from my neighbours fame , but i have left it off ; i had an ungodly custome of swearing , but it is now amended . the summe is this , which i represent in the words of prosper , jejunia , abstinentiae , ac caetera hujusmodi , non pro justitia , sed cum justitia deo sunt exhibenda , abstinence and fastings are not to be given to god for good works , but with them . that is , they are of use in order to certain purposes , which when they doe effect they are good , when they doe not , they are useless troubles ; and if they then be urg'd beyond their ministery , and instrumentality , and for themselves , then we return to the beggerly elements and rudiments of the synagogue : and if we suffer our selves to be brought under the power of these things by laws and affrightments and spiritual terrors , then we have lost our christian liberty which was bought by the best bloud of the world . . but not onely the exterior and instrumental act is absolutely urged and taught as necessary , but a circumstance , a manner and forme of that exterior instrument is enjoyned . it is enjoyn'd not that we fast totally ; but that we fast so : you may dine if you will eat at the merchants hours , after twelve or one of the clock , but you may not eat flesh ; you may eat sweet-meats , the most delicious fish , the sturgeon and the scarus , the lamprey and the oyster , the eele and the salmon , and all the delicacies of nature , so you doe not touch the fillets of a veal , nor eat an egge or milk , curds or cheese , or any thing that comes from a beast or bird . now what can be the meaning of this , when it comes to be expounded by wise and sober men that can judge of the causes and differences of things ? for if abstinence and fasting be the thing that is requir'd , this is nothing of it : if we may dine , if we may fill our bellies with wine and delicacies , if we may eat and , as adam might , of all the garden of eden , it is no great matter as to temperance and abstinence , as to mortification and austerities , if we abstain from one ; it may be something as to our health , and so certainly it is to very many bodies . it may be an instrument of vexation , but it cannot edify . is any man cur'd of his lust by eating nothing but fish and broaths for forty daies ? he may indeed be made sick by it , and so very many are , but the interest of no vertue is serv'd by it , but by the other permissions it may be more destroyed ; and by fishes and broaths and artificial meats provisions may be too abundantly made for the flesh to fulfill the lusts thereof . what therefore is in this manner of the law , but something of the beggerly religion of meats and drinks ? in the daies of prosper they abstain'd from the flesh of beasts , but not of birds ; and his sentence of that kind of fasting is this , but they that abstaining from the flesh of four-footed beasts , enjoy the flesh of phesants and other precious birds or fishes , seem to me not to cut off the delights of their bodies , but to change them , and to cast away the common and cheap delicacies of flesh , that they may fill their pleasures with more delicious and more precious flesh ; not for abstinence , but because some flesh is unclean , or rather , as i suppose , for the tenderness of their wanton stomacks : since the nature of any flesh is not to be condemned , if it be intended for mans use and appointed by god ; but the lusts of the flesh are to be avoided , which the devil hath superinduc'd and offers to our senses . but they that would seem to themselves more abstinent , and by it acquire same and noises , doe so abstain from flesh , that they fill their vast appetite with rare fruits and curious broaths : but spiritual abstinence perswades not to refrain the use of certain meats , but the restraint of the lust and the desire ; and they are rather to be esteem'd abstinent , who forbid not to themselves the use of some meats , but the delights of the body . ] and indeed let it be considered ; if a man pretending to mortify his body shall abstain from wine , and will nevertheless drink sherbets and delicious beurages , strong ale and spirits , i suppose his body will not by that discipline be dead to sin : and so it is in the abstinence from flesh , unless he also abstain from all nourishment but what is necessary and made pleasant by want . for thus the holy primitives when they had gotten the custome of the lenten fast , for two daies , or six daies , or ten daies , or fifteen daies , according as the humor increased , they did generally abstain from flesh ; but so they did also from fish , and wine , and all delicacies , and eat a drie diet , bread and water , herbs and common fruits , turneps and berries , flies and nuts : and yet this they did without making it a religion not to eat a bit of flesh ; but upon occasion would eat a meale of flesh , but not very delicious ; and when their fasts were of many daies , they were not continual but intermitted . this latter i have already proved ; but that even in lent the primitive christians did not abhorre flesh , appears beyond dispute in the case of spiridion bishop of cyprus , who when a traveller came to him in the time of lent very weary and faint , and there was no cold provisions in the house ready dress'd , it being a time of fasting , bids his daughter to boyle some pork which was in the house powder'd for the use of the family : she did so , and her father the bishop eat of it , and bade his guest doe so too ; who refus'd , saying that he was a christian. the bishop replied , therefore the rather you ought not to refuse ; because the word of god hath said , to the pure all things are clean . so sozomen tels the story . by which it is apparent , that then it was not the custome for christians to eat flesh in lent , for they eat nothing that was pleasant , but they abstain'd because it was pleasant , not because it was flesh ; for of this they made no religion , as appears in the fact and exhortation and argument of spiridion . and of the same consideration was that law of justinian , in whose time , which was in the middle of the sixth age , the custome of abstaining from flesh in lent did prevaile much ; but because it hapned in constantinople to be great scarcity of other provisions , the emperor commanded the shambles to be open and flesh to be publickly sold. but nicephorus tells that the people would not buy any , for they began to think it to be religion not to touch , not to tast , not to handle . but the emperor and the wise men knew no religion against it . and that which marcian said to avitus in the like case is very considerable , we know that charity is better then fasting ; for charity is a work of the divine law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but fasting , is a thing urbitrary and of our own choice . * since therefore to eat flesh or not to eat it , may become good or bad as it is us'd , and does not serve the end of fasting , and such fasting does not serve the end of the spirit , not onely to make fasting to be religion , to which it does but minister , but to call that fasting which they who first began lent would call feasting and luxury , and to make that to be essential to that fast , and that fast necessary to salvation in the ordinary way of necessity , is not onely to teach for doctrine the commandements of men , but to make the impotent , fantastick and unreasonable devices of men to become commandements . . that this may be an exact parallel with the practice of the pharisees in that folly which our blessed saviour reprov'd ; the commandement does so little regard the true end of fasting , and that fasting so little advance the use and interest of any vertue , that they spend themselves even in the circumstances of some circumstances , and little devices of superstition , taking care not to eat a turnip if boyl'd in a vessel in which flesh was put , not to cut their bread with a knife that had carv'd flesh , not to tast it , but to wash their mouth after a little whey or broath , if by chance it hath been touch'd : which things because they can serve no end of religion , the law that requires such things must needs be foolish or superstitious ; it must either play with mens consciences as with a tennis-ball , or intimate some pollution and unholiness at that time to be in the flesh , or else at least must pretend to greater strictness then god does in the observation of his positive laws ; and it certainly introduces the greatest tyranny in the world , destroys peace , and is the most unwarrantable of all the follies which can be incident to the wiser part of mankind , i mean to them that govern others . i will not instance in the ridiculous and superstitious questions which they make about the keeping of this ecclesiastical law ; as whether it be a dinner or a supper if we eat after even-song said at high noon ; whether a mornings draught does break the ecclesiastical fast ; whether a man may eat a bit of bread with his drink , and yet be a good son of the church ; whether a cook that dresses meat for sick persons may lawfully lick his fingers ; whether he that eats one bit of flesh , sins anew if he eats another ; and whether or no he may not at the same rate eat flesh all the lent after ; whether the wet nurse may eat flesh , because her baby may have good milk ; whether it be lawful to eat birds and fowls , because they were produc'd out of the water : which doughty reason did incourage some to doe it , of whom socrates speaks , and is mention'd by peter comestor the master of the scholastical history . which questions , if they that make them be in their wits , and think other men are so too , they must needs believe that the keeping of lent is so sacred , so principal a point of religion , so great a service of god in the very letter and body , in the crust and outside of it , that the observation of it must consist in a mathematical point : it is like the decalogue , the very letters of which are numbred ; and if a haire be missing , religion suffers diminution : and which of all these it be , yet in every one of them they doe what the pharisees did and what christ reprov'd in them , and therefore forbids in all men , they teach for doctrines the commandements of men. . to return to the particular of the rule , they make an ecclesiastical law , which is of a relative use and nature , to be periodical and perpetual , which is unreasonable , and may be sometimes unjust , and very often uncharitable , and therefore not the fit matter of an ecclesiastical law . for this is certainly the greatest deletery of the liberty of christian churches , and a snare to consciences , and is of it self apt to introduce superstition and the opinion of direct religion into the discipline . but this is to be understood of such laws which are intended for discipline , and are . a burden , and . of a nature relative to the future , and . of an alterable use . for if a law were made that every man at a certain time of the year should doe a certain discipline to mortify his lust , it were a foolish law ; for the man at that time , it may be , needs it not , or he hath another remedy , or he is sufficiently contrite for his sins , and does his penance by internal sorrow , or it may be he cannot at that time mourn , or it may be the cause is alter'd , or a greater cause intervenes , and that ought to be serv'd , and therefore not this , for if you serve both , you tire obedience , and make religion to be a burden : but which is most of all , a law of burden if it be perpetual , makes the willing to be slaves , and tempts the unwilling to be rebels ; and because it is intended to minister to things contingent and infinitely alterable , if the law be not so too , it must pass into an opinion of being a divine worship and religion , or else into more then an opinion and imagination of tyranny . adde to this , that laws of burden are alwaies against charity , if they be not done in great necessity , or not effective of a good greater then the evil ; and therefore to impose such laws with a perpetual obligation upon churches , when it cannot be of perpetual use , and at all times good , or just at such times necessary , is against the equity & charity of that power which christ intrusted in the hands of them whom he made stewards of his houshold , feeders of his flock , and fathers of his family . but if the laws be relative to what is past , and no burden , but matter of ease or benefit , or comes from a perpetual cause , or that which is unalterable , then the law may be such which will be perpetually consented to , and kept for ever . thus the catholic church keeps the lords day , not by an everlasting ordinance , but by a perpetual consent , and for a never-failing reason ; and that which makes it necessary now to keep that day , and will doe so for ever , is because the reason of it is always the same ; and in this case that which was fit at first , will be so at last , and all the way : and things are in that constitution and conjunction , that no man can despise that day , without being carelesse to return thanks for the resurrection of christ , and to separate a just portion of his time to the more solemn service of god. but for all this , this is not a perpetual law impos'd upon all churches ; for god did not impose it , and no man hath power to doe it ; for no mans power can last longer then his life : and therefore no bishop can oblige his successors by any canon , without the civil power supervenes and fixes that law by continuation . and therefore although god did enjoyn the jews an annual fast for ever , and although the rulers of the jews did add some more , and they were observed for ever : yet this will not infer that therefore now this may be done in a law of the church . for god who is a law-giver does abide for ever , and therefore his laws are to remain as long as he please : & the rulers of the jews had both the powers , civil and ecclesiastical , conjunct , and they by a current legislation still caus'd their fasts to be observed ; but yet the succeeding ages had been at liberty , and the sanhedrim might have chang'd those solemn days , but that they were established by prophets and by those whom they believ'd to speak the will of god : all which make their case special , and not to be drawn into example and warranty in the sanction of ecclesiastical laws in the christian church . * to which let this be added , that the jews might keep and observe a religion of days and meats , and it not being against the analogy of their manner of serving god , their rulers had an equal power to make laws in the difference of days and meats , as in any other matter whatsoever . but the laws of the church must minister to piety and holinesse , and to nothing else ; and they must be exacted with prudence and charity , and in no other manner ; and they must be obeyed in love and liberty , and by no other measures : but the day or the meat must ever be the lesse principal in the constitution ; they may be the circumstances , but no part of the religion , and therefore cannot be perpetual ; but just as a venice glasse may , that is , if there be nothing to break it , it may abide for many ages , but every thing that strikes it can break the glasse , & every requisite of reason or charity can put a period , or take off the necessity of that portion in the law , which because it must be lesse principally regarded , must accordingly be imposed and exacted , but cannot be universal and perpetual . the result of these considerations is this ; . ecclesiastical laws may be made by particular churches , to prevail in their own governments , and to passe on their own subjects , but may not by one church be imposed upon another , much lesse from one to passe upon all . . ecclesiastical laws may be made and continued by any authority so long as that power lasts , and so long as the reason of the law does last : but it can be no longer a law then it hath influence from the remaining power who is to establish it according to the remaining usefulnesse . . all ecclesiastical laws in the matter of meats and drinks and days must be wholly relative to religion , and the effect of graces and proper duties , and must not at all be imposed with any regard to themselves , but to the ends of their ministery , and must live and die according to the nature of relative beings : but cannot be perpetual , but where neither the cause nor the subject alters . . all ecclesiastical laws must be imposed with liberty : not with liberty of the subjects to obey or not to obey , but with the liberty of the whole church , to change them or to continue them , to exact or to relax them , to bind or to loose , as may best stand with prudence and charity , with the interests of vertue or the good of the subject . . ecclesiastical laws must serve religion , but must never pretend to be religion or a direct service of god. it is true that all religious laws of our just superiors rightly imposed in order to any vertue are adopted into the society of that vertue ; as a law of fasting does also enjoyn a duty of temperance ; a law of christian festivity , in order to our joy in god , and praising his name , and paying him thanks , promotes all these graces , and therefore he that keeps that day to these purposes , besides his obedience , does an act of all those graces . yet it is to be observed that the observation of these laws can never formally be reckoned to be actions of those graces ; they are but ministeries and instruments , and they not necessary , but usefull onely : and therefore he that does not observe that day , though it may be he sins against obedience , yet he is not to be judg'd as if he were intemperate , or unthankfull , or unmindfull of god's benefits ; because though these appointments are made for the services of these graces , yet these are not the adequate ministeries of them , they may be done by other ways at other times , and they may at that time be omitted without any neglect of such graces . if there be a just cause to omit the observation , then the omission is neither disobedience , nor intemperance , nor unthankfullnesse : but if there be no just cause , it is disobedience ; and may be any of the other as it happens , but is not certainly so . but though in these respects to obey an ecclesiastical law may be a doing an act of vertue together with the obedience , and so a serving of god ; yet because it is onely in regard of the concomitant act of vertue , which is served by the law , if that law doe not serve that vertue , but by any cause be destitute of it's purpose , that external action which the law enjoyns is so far from being a service of god , that if it be urg'd imperiously , or acted for it self , and delighted in upon the natural account , it enters into religion , with which it hath nothing to doe , and so passes into superstition . . ecclesiastical laws if by any means they be taught for doctrines and commandements of god , they become unlawfull in the imposition , though the actions of themselves be lawfull ; that is , they are unlawfull laws , and doe not bind the conscience , for they are such things in which no man can have authority , for they are a direct destruction to christian liberty , which no man ought to take from us . if they once pretend to a necessity besides the equal necessity of obedience , they doe not oblige the subjects of any government ; but if they pretend to a necessity of obedience , they doe not oblige any churches besides that whose governours have made the law . rule xviii . ecclesiastical laws of ceremonies and circumstances of external observances doe not bind the conscience beyond the cases of contempt and scandal . that is they bind onely in publick , and not in private ; they bind not for any thing that is in themselves , but for something that is better then themselves ; they bind , not for our own sakes , but for their sakes that look on : and therefore when no body looks on , when they have no end to serve , when they doe no good , when they signify nothing , they cannot bind at all ; for whatsoever binds onely for this reason , does not bind at all when this reason is not . the church of england commands that when the priest says the responsory after the creed at morning or evening prayer , he shall stand up : the purpose of it is , that the people who are concerned to answer may the better hear : but if the prayers be said in private , none being by , or it may be two or three that kneel near him , it is ridiculous to suppose that the priest sins if he kneels on to the end of those ejaculations . in some cases he that officiates is bound to turn his face to the west , or to the body of the church ; but if there be no body in the church , but the clerk at his side , why he should doe so , there is no reason to be given , and therefore it cannot be supposed to be bound upon him by the law of the church . for it is highly considerable , that in these laws of ceremonies it is otherwise then in laws which concern the matter and instances of divine commandements . because the laws of common-wealths can change actions of themselves indifferent into the order of vertue and vice , if they be of the same matter and naturally capable : as when incest is defin'd to be a forbidden conjunction of persons too near in bloud , the law by forbidding the marriage of uncle and neece for that reason , can make that to be incest : and killing can by the law be made murder when it is forbidden , or not to be murder when it is justly commanded . thus if there be a law made that corn or gold-lace shall be sold at a certain price , the law which is the measure of justice in contracts makes that price to be the instance of justice , and what exceeds it to be unjust , if it be a just law . because these actions lying next to the instances of the divine commandement , and plac'd there as outer guards to gods law , and being naturally the same actions , when the prohibition comes from a just authority , then it is made to be a sin by the law , and that sin by the nature and participation of the same reason . for he that kills his adulterous daughter where it is permitted , does doe the natural act of killing as much as he that kills his father ; but where there is no law against it , but by law she is sentenc'd to death , and that without solennities , there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not a sin unlesse it be the transgression of a law . so that the natural capacity and the supervening law together make up the action to be such a sin . but now this thing can never be in ecclesiastical laws of ceremonies and rules of order : for they are not in their matter and in their own nature like to religion or next to it ; and nothing can be religion but that service which god hath chosen of himself , and that which is naturally and internally so , as glorification of god , loving him , obeying him , praying to him , believing him , and such other inward actions which are taught to us by our natural reason and our prime notices of god. but external actions and ministeries are then capable of being made religion when god appoints them , and not else , because god will be worshipped externally as he is pleas'd to appoint , according to that saying of origen , nemo qui oculis animae cernit , alio modo deum colit quam sicut ipse docuit , that man is blind in his reason , that will worship god otherwise then he himself hath taught . * this onely , the church can adopt actions into religion which god hath made ready , and which he hath prepar'd and fitted for religion ; such as are free-will-offerings and counsels evangelical : for when any man does chuse to doe any act which god hath recommended and not injoyn'd , this is religion ; but this is onely in such things which are real graces appointed by the divine law , and the instance onely is left undetermin'd : and how far the church can command any of these things , i shall afterwards inquire ; but for the present , these things can pass into religion , because god hath so prepar'd them . but dly , external observances can become religion , if they be the outward act of an inward grace ; as giving money to the poor , worshipping god with the body ; that is , when they naturally express what is conceived and acted within , not when they come from without : a commandement of man may make these actions to be obedience , but they are made religion by the grace within , or not at all . thus fasting can be an act of religion , when it is naturally consequent to penitential sorrow , and the hatred of sin : but when it is injoyn'd by men , then it is but an instrument , and may be separate from all religion , and may be no act of repentance , and can be made to be religion by no man but by the nature of the thing . but d●y , ceremonies and rituals and gestures and manners of doing outward actions cannot be made to be any thing but obedience : they are neither fitted by god , as counsels evangelical are , nor yet by nature , as the outward actions of vertue are , to become religion ; nay they are separated from being religion by the word of god , by the coming of christ , by his death upon the cross ; and daies and meats and drinks , and carnal purities , and external observances are now both by god and by nature remov'd far from being any thing of the christian , that is , of the spiritual religion . the consequent of these things is this , when a law is made , it binds either by the natural goodness of the thing , or by the order and usefulness of it's ministery to something else , or onely by the authority . ceremonies cannot be of the first sort , but of the second they may , and then they oblige only so long as they can minister to the end of their designation , but no longer . for if that be the onely reason of their obliging , then they oblige not when that reason is away . now because they are onely made for order and decency , both which are relative terms , and suppose an action done in public , there is no need , no use of them in private . but because even after the reason ceases , the authority hath reasons of it's own to be regarded , and things that are not binding by their absolute or relative nature , may yet bind by the authority and for the reverence of that , till there be opportunity to annul the law , therefore when the reason of the ceremony does cease , or is useless and operates not at all , we must yet regard the authority , that is , doe it honour , as samuel did to saul . if the thing it self be of an intrinsick goodness , though made necessary onely by the positive command , then it is to be done for it self , and in private as well as publick : * but if it be onely a relative ministery , then it hath no reason beyond that relation ; and if that relation be publick , it binds onely in publick : * but if it be onely matter of obedience , and have no reason else either absolute or relative , then the law does not bind the conscience , but even then we are bound so to comport our selves that the authority may not be despis'd nor offended ; that is , she is not to be slighted or reproach'd , nor publickly disregarded ; though for the obedience it self in this case there is no absolute obligation , but the not-obeying is to be conducted humbly , inoffensively , prudently and regardfully . the reason of these things is this , because the church makes no absolute laws ; she makes them for good ends , and beyond that she hath no authority : her legislative is wholly a ministery of grace and godliness , not of empire and dominion . for the difference is this , civil laws oblige in publick and in private , for reason and for empire , when the cause ceases , and when it remains , when the breach is scandalous , and when it is not scandalous : but the canons of the church oblige onely for their reason and religion , for edification and for charity , when the thing is useful to others or good in it self ; but the authority it self being wholly for these purposes , is a ministery of religion , but hath in it nothing of empire , and therefore does not oblige for it self and by it self , but for the doing good , and for the avoiding evil : and this is that which is meant by the cases of contempt and scandal . these are the negative measures of ecclesiastical laws . the positive measures are these . rule xix . ecclesiastical laws must be charitable and easy , and when they are not , they oblige not . when ecclesiastical laws were conducted and made by the spiritual power , the bishops , rulers of churches , before the civil power was christian , their laws were either commandements of essential duty , or of that which was next to it and necessary for it , or else they were indicted to a voluntary people , and therefore to be presumed easy and gentle , charitable and useful , or it is not to be thought the people would have been willing long to bear them . but when the civil power was the ecclesiastical ruler , and the common-wealth became a church , the spiritual sword was put into a temporal scabbard , and the canons ecclesiastical became civil laws , though in their matter religious , and in their original they were ecclesiastical . now if the laws be established by the civil power , they must indeed be just and good ; but yet if they be laws of burden , and contain a load that is supportable , they are to be obeyed . quod quidem perquam durum est , sed ita lex scripta est , said ulpian ; the case is hard , but so the law is written : meaning that though it be hard , yet the law is to be obeyed so long as it is just . but when the ecclesiastical law is indicted by the spiritual power , the civil power onely consenting and establishing the indicted canon , that corroboration addes no other band to the canon then that it be obeyed according to the intention of the spiritual power , onely so it becomes a law indeed , but it is a law onely as the church can intend a law , or desire it to be impos'd ; that is , what the church might reasonably perswade , and fitly enjoyn , that so much and no more , in that manner and no other , the civil power does corroborate it . for the ecclesiastical canon put into the hands of the civil power and made into a law , is like the twig of an apple-tree grafted into the stock of a thorn ; it changes not the nature of it , but is still an apple : so is the canon , still it is but an injunction of the church , though the church be enabled temporally to chastise the rebellious ; but still the twig that is so ingrafted must retain it 's own nature , and must be no sowrer then if it grew upon it's own stock ; it must be such as is fit to be perswaded , such which men can be willing to , and easy under , and of which they shall have no cause to complain : for since the church in these things hath no power but to exhort and to perswade , and therefore can injoyn nothing but what can be reasonably perswaded ; she must not by the aid of the temporal power injoyn those things which are cruel and vexatious , and such to which no argument but fear can make the subject willing . the church when she hath temporal possessions , alwaies is a good land-lady , and when she makes judgments she meddles not with bloud , but gives the gentlest sentences , and when she is admitted to a legislative , she enjoyns a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easy , a gentle yoke , and when she does not , the subject is concerned to avoid the temporall evil threatned by the civil power ; but not to give obedience to the intolerable law of the church , as in that capacity : for unless the law of the church be such that good men may willingly obey it , it cannot be injoyned by the church , and the church ought not to desire the civil power to doe it for her : for since she hath no power to command in such things where the divine authority does not intervene , all the rest is but perswasion ; and he that hath power onely to perswade , cannot be supposed to perswade against our will : and therefore matters of intolerable burden are not the matter of ecclesiastical laws , because they certainly are against the will of all men , who can serve god and goe to heaven without them . not that it is permitted to any man as he please to obey or not to obey the ecclesiastical laws ; nor that the spiritual authority so depends upon the consent of every subject , that he is at his choice whether he will keep it or no : but that he is to obey willingly ; that is , that no more be imposed then what he may be willing to , and then that he be not disobedient , when if he were not peevish , he ought to be willing . for this is all that share of christian liberty which under his just superiors every single subject can enjoy ; he may not break the law when he please , but when he cannot keep it ; not when he is not in the humour , but when he is not in capacity ; not because he will , but because without great evil he cannot . i shall give an instance in the ecclesiastical laws of fasting , and by an inquiry into their obligation sta●e the sense and intention of this rule . what persons are tied to the observation of ecclesiastical fasts , and in what cases . to the solution of which question , first we are to consider to what end the church enjoyns her fast. for whoever is involved in that end is also concerned in the law , ordinarily and regularly . thus if a fast be onely indicted to suppress incontinence , they who have no temptation to it , or have a sufficient remedy by which they please god , are not bound by that law , but in the cases of scandal and contempt . fasting-spittle kils a serpent ( saies pierius ; ) but if a man have a rod in his hand that will doe it sooner , that law would be fantastical that should command him to stay till he could kill the snake with his fasting-spittle . * but if the church intends many good ends in the canon , any one is sufficient to tye the law upon the conscience , because for that one good end it can be serviceable to the soul : and indeed fasting is of that nature that it can be a ministery of repentance by the affliction , and it can be a help to prayer , by taking off the loads of flesh and a full stomach , and it can be aptly ministerial to contemplation ; and if fasting were onely for mortification of lustful appetites , then a virgin might not safely fast in publick , lest she fall into the suspicion of incontinence , or be expos'd to the bolder sollicitations of the yong men . now because every one is concerned in some one or more of these ends of fasting , all people are included within the circles of the law , unless by some other means they be exempted . but they are exempted from it who are sick and weak , spent with labour , or apt to be made sick , or hindred in their imployment : nisi quem infirmitas impedierit , saies the canon law ; all are bound to keep fasting daies but such who are hindred by infirmity , — seu dura valetudo inciderit , seu tarda senectus , any bodily infirmity , whether of age or sickness , weakness or disease . concerning which , if the infirmity be evident , there is no question , for the law does except such persons in the very sanction , or publick and authentick interpretations , and common usages . women with child , children and old persons , the sick and the traveller , the weary and the weak , the hard student and the hard labourer , the poor man and the beggar , these are persons which need not ask leave , for the law intends not to bind them . now those that are but probably so , that is , not well , apt to be sick , suspected with child , not very weary , these also are within the power of having leave given them , that is , capable of dispensation ; that is , it may be declared that the law intends not to bind them at all in such cases . so that upon this account none are bound but the lusty and the lazy , the strong and the unimployed . now in these things there is no other certaintie but what is set down in the laws of every church respectively , save only this , that in all churches where such laws are us'd , they are ever expounded by the measures of great charitie and remission , excepting in such places where they place religion in external observances ; and yet there also they pretend great gentleness when they are charg'd with want of it by their adversaries , as is to be seen in albericus pius his lucubrations against erasmus . but i consider that the laws of fasting are therefore very sparingly to be imposed , when there are so many causes of being excus'd ; and not at all but upon great occasions , and particular emergencies : and when they are , the injunction is to be so made , as fewest may be excus'd , and none may desire it but those who cannot help it : and the evil of the contrary is very visible and apparent in the fierce and decretory injunctions of the long lenten fast , the burden of which is so great , that they who doe not think it religion , or a law of god , or a part of the divine worship , use all the arts they can to be eased of the load , cosening the law , and easing themselves , and studying a new cookery , and destroying the end of the law by keeping the letter , and buying dispensations , and complaining of the burden , and being troubled when it comes , and glad when it is over . a law of fasting is very imprudent and very uncharitable when it becomes , like rehoboam's thigh , too big and too heavy for all the people : and what good is done by such fasting , that could not with more ease and more charity be acquired by other instruments or a better conduct of this ? mantuan complain'd with great sorrow and great reason in this particular . adjungunt etiam primi jejunia veris ; quae nisi sint servata , volunt nos ire sub orcum . aspice quam duris , aiunt , fraenata capistris gens electa fuit . lex christi aeterna , nec unquam cessatura , sinus ( dicunt ) sine tendat in amplos , ut sit conveniens , habilísque , & idonea toti humano generi , non importuna senectae , non onerosa inopi , non importabilis aegro . the laws of religion should be , like the yoke of christ , light and easy , fitted to the infirmities and capacities of all men ; for let them be never so easy and delightfull , we shall be too much tempted to neglect them , though the laws themselves be no temptation to disobedience . this is certain , that in a law of so great burden in it self , and so severely imposed , and so fiercely punished , and so religiously accounted of , and so superstitiously conducted , the conscience is so certainly made restlesse by the scruples of the conscientious persons , the arts of the crafty , the ignorance of the over-busy , and the witty nothings of the idly-imployed , that the good which accidentally may be brought to some by it cannot pay for the many evils which it regularly produces in others : and that law of fasting can never be so good as the peace which it disturbs . for if you pretend your youth as a just excuse from the law of lent , you shall be told , that the fast consists in the quality of the meat , and in the singlenesse of the meal , and in the time of taking it ; and that though you are excused from eating fish or pulse , yet you must eat but once ; or if you doe eat at night , yet you must not eat in the morning ; or if you doe , yet you are to be advised how much can be called a meal . and then you are not sure whether you are to fast at the beginning , or not till the consummation of your fourteenth year : and when that is out , if the understanding be so little as not to understand what and why and how , you fast to no purpose ; and if sooner you doe understand , it may be you are obliged in conscience , though not punishable by law . * if you be old , yet some old men are lusty and strong ; and the church does not intend that the age alone , but that the infirmity should excuse : and because this infirmity is divisible , it is not every infirmity that will doe it ; and it may be you are an easy and too gentle a judge in your own case ; therefore you must ask ; and who shall tell you ? cajetan and navarre , filliucius and gregory sayr , diana and azorius understand no physic ; and they can tell you something in general of the law , but nothing absolutely in your case : if you will , be at the charge and goe to a physician : for it may be if you live in the country , you have a learned man within ten or twenty miles , or it may be fourty , and upon all occasions you may know of him whether your case requires ease ; or it may be it ●equires leave this day , but you cannot have your answer so soon , and the case will alter by to morrow ; and hippocrates said , that senes facillimè ferunt jejunium , old men bear fasting better then yong men : and though cardan hath upon that aphorisme spoken according to his usual manner many ingenious things , yet whether you will put your conscience upon him or no is a material consideration . * but then if you be sick , you must know whether fasting can consist with your condition : for not every sicknesse can excuse you from the holy fast of lent ; or if you may not eat fish , yet you may be oblig'd to the single refection , or to the time . but that which is of material consideration is , that though you be not well , yet it may be your fasting will doe you no great hurt , and if it be but little , it must not be stood upon ; for fasting is intended to be an affliction of the body , and therefore you must not be too hasty to snatch at ease and liberty . but however , if you will inquire of learned men , you may have from the physicians some twenty or thirty rules by which you may guesse when and in what diseases you are excus'd from the quality of the diet , when you are dispensed in the time , when in the frequency , when you must exchange one for the other : and to this purpose you may inform your conscience by reading a vallesius , cardan , hollerius , zacutus lusitanus , paulus zacchias , b alphonsus à fontech , c cognatus , d arnoldus de villanova , e petrus hispanus and his author isaac ; and if you can find them agree , and that your case is describ'd , and their rules be rightly applied , and the particulars be well weighed , and the judgement not byass'd by ease and fear and too great a care of your health , you might doe well , if it were not for one thing ; and that is , that physicians are not to be trusted , for they will speak excellent reason for the securing of your health , but they think they are not to answer concerning the state of your soul ; and therefore they leane too much upon the wrong hand for your satisfaction , especially because lent falls in the spring aequ●nox , in which we are very apt to sicknesses . * but then if we pretend to be excus'd by reason of labour and travel , every man must judge for himself : and yet there are in this a great many things to be consider'd ; for it must be a considerable diminution of our strength , and a great inanition of spirits that can dispense with us in this so great a law : but how great that must be , if we be judges , we shall be too favourable ; if others judge , they cannot tell ; and if we fear to be too gentle to our selves , we may be too rigorous , and by the laws of fasting break the laws of charity . but then it may be our labour is to come , and it will be necessary that we lay in stowage before-hand , lest we faint by the way . and it is a great labour for a man to hunt all day , or to manage the great horse , — leporem sectatus , equóque lassus ab indomito : vel si romana fatigat militia assuetum graecari , seu pila velox molliter austerum studio fallente laborem . a little thing will weary a soft person , and a long sport will tire a strong man : and my not these put in their plea for a pleasant or an early meal ? for hungry men will plead hard . and the labour of the mind is also a great wearinesse to the bones ; and who shall tell me how long i must study before i may be allowed not to keep the punctualities of lent ? for the thinking man must be fed tenderly and furnished with finer spirits . but then who shall come into this licence is worth inquiring ; whether not onely the hard student , but the preacher that speaks long , and thinks little ; whether school-masters , advocates , orators , judges , for every one would be glad of a little liberty : and if the bodily labourer shall be excused , whether all trades that sit long , and work easily , as shoomakers , tailers , glovers , book-binders may pretend to an exemption ; for though azorius is so kind as to except most of these , yet others doe not . and what shall the poor man doe ? his rule is commonly to eat when he can get it ; and if he be at a friends house must he refuse to eat , because it is not his time ? or must he starve , because there is nothing but flesh ? unde fames homini vetitorum tanta ciborum est ? certainly he can hardly be tied to the measures and rules of eating ecclesiastically , that every day is in dispute whether he shall or shall not have something that he may eat naturally . but yet he is to inquire whether he be tied on those days to fast when he can be provided for : and it would also be known whether a poor man is not tied to refuse flesh and require fish where it can be had ; and whether he is not bound first to spend the fragments of his fish-basket before his bits of flesh , and keep them onely for necessity ; and whether he may be secretly pleas'd that he hath that necessity put upon him that he hath flesh but no fish . there are also some hundreds of questions more that might be consider'd ; some are pleasant cases and some are sowre , some can be determined and some cannot . but the great case of conscience in this whole affaire is , what great good that is which this law of lent thus conducted can effect , which can no other ways be effected , and which can be greater then the infinite numbers of sin , and doubtings , and scruples , and fears , and troubles , and vexations , and sicknesses , and peevishnesse , and murmur , and complaints , and laborious arts of excuse , and cheating the law , and slavery , and tyranny , occasion'd and effected by it . for although fasting is not onely an excellent ministery to some parts of religion , but of health also , accipe nunc victûs tenuis quae , quantaque secum afferat : imprimis , vale as bene — yet all the world knows that long fasting is the most destructive thing in the world to our bodies , and breeds diseases sharper and more incurable then fullnesse and intemperance ; and therefore the canon law * forbids a fast of two or three days , and a fast beyond our strength . therefore it is certain that the church cannot command a long fast : and therefore in the beginning of the custome of lent it was but a fast of one day , or two at most , eating at night . and although this fast was then a fast of liberty , and permitted to every ones choice ; yet it might be enjoyn'd in every government , according to the fore-described measures . but that in stead of a fast , the church should prescribe a diet , an ill diet , not onely unpleasant , but unwholesome , and that with so much severity , and with so much danger , and so many snares , is no exercise of that power which christ hath given her , but of that power which is usurp'd , ill gotten and worse administred . it is against the law of charity , and therefore ought not to be a law of the church ; that men be tied for forty days together to keep from their usual diet , not to be temperate , but to be vex'd and rul'd , this i say is uncharitable , and therefore unlawfull . hoc hic quidem homines tam brevem vitam colunt , quum hasce herbas hujusmodi in suam alvum congerunt , formidolosas dictu , non esu modo : quas herbas pecudes non edunt , homines edunt . as the cook in the comedy complain'd , eating herbs and ill diet makes men to live such short lives . and what interest of religion is serv'd by eating fish and nettle pottage , is not obvious to him that hath tried it , or can consider it : thestylis hanc nimio pultem sale fecit amaram ; death and sicknesse is in this pot . and i remember to have heard a frier , none of the meanest of his order , say , that he never kept lent for a long time together , but at easter he had a great fit of sicknesse : and therefore as the canonists say that a future labour & wearinesse may legitimate the breach of the strict measures of the law as well as if it be actual & present ; so may the fear of sicknesse as well take off the obligation as when it is present : and of this , every man that is not of an athletic health hath reason to be afraid . but that which relates also very much to the law , though not so much to us , is this , that all this trouble is for little or no good : if there be any good in it , it is relative , and transient , and contingent , and inconsiderable , and without hazard otherwise to be acquired . for though fools and poor folks are sometimes press'd with the evils of such a change of diet , yet the witty and the rich can change all that law into the arts and instruments of pleasure . for the greatest feasts and the greatest epicurismes use to be in fish . so he in the comedy , musicè herclè agitis aetatem , ita ut vos decet : vino & victu , piscatu probo , electili vitam colitis ; wine and choice fish make music at the table . nam in re praesenti , ex copia piscaria consulere licebit . they are forbid no sorts , no quantity , no delicacies of fish or wine . and if this be objected to them , they answer , that fish is lesse pleasant , lesse nutritive then flesh , and therefore wisely chosen by the church to be the entertainments of our lenten table : but if you object , that fish is therefore not to be eaten because it is unwholsome , breeds ill juices , and afflicts the body ; * they answer , that we are mistaken ; that fish is a delicacy ; that alexander the great was so delighted with little fishes , that he would send them for presents to his dearest friends ; that suetonius tells the same of augustus caesar ; that bullinger tells that the rhodians esteem'd them ▪ that lov'd and liv'd much upon fish to be gentlemen and well bred , and all others clowns and of a rude palate ; that julius caesar at one triumphal feast entertain'd his guests with lampryes ; that the great feast which metellus made , & which we find describ'd in * macrobius , was especially made costly and delicious with the fish there presented . — quo pertinet ergo proceros odisse lupos ? he therefore that objects against the severity and affliction of the lenten diet , knows not the arts of feasting ; and complains of the church for a step-mother , when she is not onely kind , but fond also in making such provisions . but if fish be un wholesome , then eat herbs , but at no hand flesh . parcite mortales dapibus temerare nefandis corpora : sunt fruges , sunt deducentia ramos pondere poma suo , tumidaeque in vitibus uvae . sunt herbae dulces , sunt quae mitescere flammâ mollirique queant ; nec vobis lacteus humor eripitur , nec mella thymi redolentia flore . prodiga divitias alimentaque mitia tellus suggerit , atque epulas sine caede & sanguine praebet . carne ferae sedant jejunia . — for lions and wolves , tigres and bears eat flesh ; but god hath provided great variety of other things besides flesh . in some places milk is permitted , in all , herbs and fruits and broaths : and these are agreeable to a weak stomack ; according to that of s. paul , qui infirmus est , olus manducat , he that is weak eateth herbs ; it is the argument of bruyerinus . but i shall make a better use of it if i shall observe that s. paul gives it as a note of infirmity , when christians upon pretences and little arguments shall not dare to eat flesh , but in stead of them eat herbs ; they are weak in faith that doe it , and doe not consider that flesh can as well be sanctified by the word of god and prayer , as lettice and asparagus : and that a little flesh and course and common , will better serve the end of fasting , and that fasting better serve the end of religion , then variety of fish , and a belly fill'd with fruits and wind and superstition . all or any thing of this may be done in discipline , and with liberty : but because it may be unfit for so very many , and for all at some time , and may produce much evil , and hath in it no more good then to give us cause to say that it may be us'd , it is a very unfit thing to become the matter of an ecclesiastical law , a trouble and danger to the body , and a great snare to the conscience , which it may intangle , but it can never cleanse : — pinguem vitiis albumque nec ostrea , nec scarus , aut poterit peregrina juvare lagois . to eat fish or herbs , are of so little use in religion , they are so trifling an exercise of the body by restraining the appetite , that besides that all bodily exercise profiteth but little , this is so little of that , as it is conducted , and as it is even in the very permissions of the law , that it is not worth all this discourse about it ; onely to rescue the conscience from such snares and little intanglements is of great concernment . * fasting is very good to some purposes , at some times , and to some persons : but laws regard that quod plerumque est , and therefore in the matter of a periodical and long continued fast cannot but be uncharitable and unreasonable : and therefore when there is cause for such injunctions , they are to be press'd with argument and exhortation , not by empire and necessity . for supposing the law otherwise without objection , yet he that fasts against his will , does not serve god ; and therefore externally to be forc'd to doe it , is not a lawfull exercise of an ecclesiastical power . this summe is this . if it be the fast of one day , it may be indicted by our lawfull superior , with the measures of prudence and charity , and according to the needs of the church . * but if it be the fast of many days together , it is a burden , and therefore not to be exacted , lest it be uncharitable . but if there be a law , the law ought to bend in all the flexures of reason and a probable necessity , and to prevail onely by the reason of the thing , not the force of a command . * but if it be no fast , but a change of diet , it is of so little profit , that it will not recompence the trouble , and will turn into superstition , and will more minister to evil then to good , and is not properly the matter of an ecclesiastical law , and the bishop hath no power to make a law in this matter : it is not for god , and it is not for religion , but for vanity , or empire , or superstition . this onely i am to adde in order to the determination of our conscience in the practice of this inquiry , that if there be a law made by the civil power for the keeping lent , then it is for civil regards , and the law is not for superstition , but therefore to be observed as other civil laws are , with the same equity and measures of obedience ; of which i am to give further accounts in the chapter of the interpretation and diminution of humane laws . but if it be still an ecclesiastical law , indicted and suggested by the spiritual power , and onely corroborated by the civil power , and for them efformed into a law , then it obliges the conscience no otherwise then it did and ought to doe in the hands of the spiritual power ; that is , onely when the law is for good , and not for evil , with christian liberty , and not a snare , when it is fit to be perswaded and ought to be complied with , then and there it may be indicted , and is to be obeyed accordingly . rule xx. ecclesiastical laws must ever promote the service of god and the good of souls ; but must never put a snare or stumbling-block to consciences . the holy primitives in their laws and actions ever kept that saying of the apostle in their eye and in their heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every word , every action must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the use of edifying : let all things be done for edification : and therefore much more must laws , which have a permanent causality and influence upon the actions of the church ; for therefore they are either a permanent good or evil . when the churches had hope of converting the jews by gentleness and compliance in some outward rites , the church made laws of combination and analogy , of continuation and correspondence in some observances . thus the apostles at the council of jerusalem indicted the abstinence from blood , as being infinitely offensive to the jews , and apt to estrange their hearts from the whole religion of them that eat it . and therefore the law was made that it might cement the stones of the spiritual building , and the jews and gentiles might make the two walls of the church . but when the jews refus'd to come in , and excepting the remnant onely ( of which s. paul speaks ) which were saved , the rest grew to hate the lord of life , then the church consider'd that to use their liberty would be for the edification of the church of the gentiles ; and then they remembred that moses had given the jews flesh , but forbad them bloud , but christ gave us both flesh and bloud , and forbad neither ; and therefore they return'd to that use of it that was most for charity and liberty , instruction and edification . * upon the same account , though the church was kind to the jews , yet they would take care not to offend any of her children by retaining words that might abuse them into a good opinion of their religion ; and therefore at first they abstain'd from the name of priest , and temple , as is to be observed . ●n justin martyr , ignatius and minutius . * at the first the christians kept the jewish sabbath ; but in the council of laodicea it was forbidden ; and in the th canon of that collection which goes under the name of the apostles , which was published much about the same time , the christians are forbidden [ neque jejunia cum judaeis exercere , nec festos dies agere , nec quae in ipsorum celebritatibus xenta mittuntur accipere ] to keep the jewish fasts , or feasts , or to receive their presents , viz. of unleavened cakes which upon those daies they usually sent abroad . and the reason of the prohibition is , lest judaisme should be valued , and lest christians be scandaliz'd at such compliance , as zonaras and balsamo note upon that canon of the laodicea● council , but is more fully discoursed by constantine upon the keeping of easter , as eusebius reports in his life . to this end all laws and canons must be made ; not onely for that great reason , because the end of the commandement is charity , and of all ecclesiastical government is the building up the church in love ; but because the church hath no power to make laws which are not for edification : and this the apostle testifies twice in one epistle using the same words ; that the power and authority which the lord had given to him , was for edification , not for destruction . * and this is not onely so to be understood , that if the church makes laws which are not for edification , she does amiss ; but that she obliges not , her laws are null , and doe not bind the conscience . for it is otherwise here then in civil laws : right or wrong the civil constitutions bind the body or the soul ; but because the verification of the laws of the church is in the hands of god , and he onely materially and effectively punishes the rebellious against this government , it is certain he will doe onely according to the merit of the cause , and not verify a power which he hath forbidden . but in the civil courts there is a punishment that is exterminating of afflictive , which can punish them whom god will finally absolve . therefore it is that when the church does any thing beyond her commission , she does no way oblige the conscience , neither actively nor passively : the church punishes no man temporally , and god will not either temporally or eternally afflict those who doe not obey there where he hath given no man power to command . and this is greatly to be observed in all the cases of conscience concerning ecclesiastical laws . if we understand where the spiritual power can command , where she can exhort and ought to prevail , we have found out all the measures of our obedience . but if she goes beyond her commission , she hurts none but her self ; for she hath nothing to doe with bodies , and our souls are in safe hands . and the case is much alike , in case the spiritual law be bound by the civil power : for the king when he makes laws of religion is tied up to the evangelical measures ; and if he prevaricates , he does indeed tie us to a passive obedience , but the conscience is no otherwise bound ; and he is to govern christs church by the same measures with which the apostles did , and the bishops their successors did and ought to doe before the civil power was christian. for he hath no more power over consciences then they had ; and therefore he ought not by the afflictions of the body to invade the soul : but if he does , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath onely power over bodies , but no authorityover the conscience . this being considered , the rule hath effect in the following particulars . . this rule is to be understood positively and affirmatively ; that is , the church in all her constitutions must take care that the church be edified and built up in some grace or other . but not so , that whatsoever is for edification she hath power to command . the measures and limits of her legislative power i have already describ'd * ; it must be within those circles : and though other things without them may be useful , and fit for instruction , or to promote the interest of a vertue ; yet christ hath left them at liberty , and his church hath no power to bind beyond his commission . they can exhort and perswade , and by consent they can prescribe ; but to the making of a law there is something else requir'd , besides that it be apt to edify or to instruct . for ( besides that it must be of something plac'd in her power ) it must edify , and not destroy ; it must build up , and not pull down ; that is , it must build with all hands , and not pull down with one . i instance in the institution of significant ceremonies , that is , such which are not matters of order and decency , but meerly for signification and the representment of some truth or mystery . those which are prudently chosen are in their own nature apt to instruct . thus the use of pictures in the greek and in the lutheran churches is so far useful , that it can convey a story , and a great and a good example to the people that come thither , and so far they may be for edification . but because these can also and doe too often degenerate into abuse and invade religion , to make a law of these is not safe ; and when that law does prevail to any evil that is not easily by other means cured , it does not prevail upon the conscience : and indeed to make a law for the use of them , is not directly within the commission of the ecclesiastical power . but there is also more in it then thus . for although significant ceremonies can be for edification to the church in some degree , and in some persons ; yet it is to be considered whether the introducing of such things does not destroy the church , not onely in her christian liberty , but in the simplicity and purity and spirituality of her religion , by insensibly changing it into a ceremonial and external service . to the ceremonial law of the jews nothing was to be added , and from it nothing was to be subtracted ; and in christianity we have less reason to adde any thing of ceremony , excepting the circumstances and advantages of the very ministery , as time and place , and vessels and ornaments and necessary appendages . but when we speak of rituals or ceremonies , that is , exterior actions or things besides the institution or command of christ , either we intend them as a part of the divine service , and then they are unlawful and intolerable ; or if onely for signification , that is so little a thing , of so inconsiderable use in the fulness and clarity of the revelations evangelical , that besides that it keeps christians still in the state of infancy and minority , and supposes them alwaies learning , and never coming to the knowledge of the truth , it ought not to stand against any danger or offence that can by them be brought to any wise and good christians . in some ages of the primitive church , and in some churches , they gave to persons to be baptized milk and hony or a little wine ( as we read in tertullian and s. hierom ) to signify that those catechumens were babes in christ ; and in a rebus to recommend to them that saying of s. peter , as new-born babes desire the sincere milk of the word . now besides that this was not usual , to give hieroglyphics where they had plain precepts , and to give signs of things that were present and perceiv'd ▪ it was of so very little use , that all churches that i know of have laid it aside . it was also a custome anciently , when they brought the bread and wine to the altar or communion-table , to present milk along with it ; and this also did signify nutrition by the body and bloud of christ. but the council of bracara forbad it upon this reason , quia evidens exemplum evangelicae veritatis illud offerri non sinit , because christ did no such thing , and commanded no such thing ; and therefore nothing is to be added to those ceremonies which christ left . * and indeed if the church might adde things or rituals of signification , then the walls might be cover'd with the figures of doves , sheep , lambs , serpents , birds , and the communion-table with bread , wine , herbs , tapers , pigeons , raisins , hony , milk and lambs , or whatever else the wit of man or the nature and sense of the mysteries might invent or import . but concerning such things as these , the judgment of balsamen is this ; eos malè facere arbitror , qui in ecclesia columbas emittunt pro spiritus sancti adventu ; & qui pro illa stella quae novo modo apparucrat , & erat admirabilis , cereos accendunt ; & qui arcanam & salutarem domini , & dei , & servatoris nostri jesu christi generationem thoro strato exprimunt ; & quae sunt supra rationem & mentis cogitationem humanis adinventionibus describunt . to let a pigeon fly to signify the coming of the holy spirit ; to light up candles to represent the epiphany ; to dress a bed to express the secret and ineffable generation of the saviour of the world ; to which he might have added , to prepare the figure of the crucifix , and to burie an image to describe the great sacrifice of the cross for the redemption of mankind ; these are things to no purpose : not onely for the levity and theatrical gayeties and representments unbefitting the gravity and purity and spirituality of christian religion ; but also the manner of teaching these truths by symbolical things and actions is too low , too suspicious , too dangerous to be mingled with the divine liturgies . christ may as he please consign his own good things that he gives us ; but he consigns no good , and represents none , but what he also gives and effects in that ministration and under that sign : but a symbolical rite of humane invention to signify what it does not effect , and then introduc'd into the solemn worship of god , is so like those vain imaginations and representments forbidden in the second commandement , that the very suspicion is more against edification then their use can pretend to . but if any such ritual or ceremony be introduc'd by custome or by consent , it ought to be us'd as men use their champignons ; they boyl them in three or four waters , cleansing them both by water and fire before they be us'd at all ; much more before they be perswaded into a law . . but when they can be innocently us'd , that is , when they can be made usefull , and yet be innocent in themselves , yet it is to be taken care of , that they may not onely by their abuse , or by mistake , but that by their number they be not troublesome and inconvenient . this advice i learn from s. austin , in whose time the church had gone beyond her rule and beyond her power in the introducing or permitting to be introduc'd very many significant ceremonies ; every one of which he could not directly blame , but yet they were servile burdens , and intolerable besides , by their number and their load . [ etiamsi non intelligatur quomodo contra fidem sunt , tamen quoniam onerant religionem , & servilibus oneribus premunt quam christus voluit paucissimis & manifestis celebrationeum sacramentis liberam esse ; propterea faciunt ut tolerabilior sit conditio judaeorum , qui etiamsi tempus libertatis non agnoverunt , legalibus tamen sarcinis subjiciebantur , non humanis praesumptionibus ] although it is not to be understood how these things are directly against the faith , yet they burden religion , and load with a servile pressure her whom christ left free and charg'd onely with the two sacraments : therefore our case is worse then that of the jews ; for though they had not a time of liberty , yet they were charg'd onely with burdens that god impos'd , but not with the presumptions of man : which words are a severe condemnation of such laws and customes ecclesiastical . and therefore there is reason to celebrate and honour the wisdome and prudence of the church of england , which hath in all her offices retain'd but one ritual or ceremony that is not of divine ordinance or apostolical practice , and that is , the cross in baptisme : which though it be a significant ceremony , and of no other use , yet as it is a compliance with the practice of all ancient churches , * so it is very innocent in it self , and being one and alone is in no regard troublesome or afflictive to those that understand her power and her liberty and her reason . i said , she hath one onely ceremony of her own appointment ; for the ring in marriage is the symbol of a civil and a religious contract , it is a pledge and custome of the nation , not of the religion : and those other circumstances of her worship , are but determinations of time and place and manner of a duty ; they serve to other purposes besides signification , they were not made for that , but for order & decency , for which there is an apostolical precept , and a natural reason , and an evident necessity , or a great convenience . now if besides these uses they can be construed to any good signification or instruction , that is so far from being a prejudice to them , that it is their advantage , their principal end being different , and warranted , and not destroy'd by their superinduc'd and accidental use . * in other things we are to remember that figures and shadows were for the old testament , but light and manifestation is in the new ; and the egyptians indeed did teach religion by symbolical figures ; and in the eastern empire their laws were written with characters and abbreviatures ; and in the schools of plato and pythagoras they taught their scholars by numbers and figures ; and diodorus of tarsus and origen brought in an allegorical way of expounding the scriptures , and almost wholly , but certainly too much left the literal and simple way of interpretation , and so doe the perfectionists and some others at this day : but we that walk in the light of the gospel , and rejoyce in that light , have received from christ and his apostles an easier way of teaching the people ; and are not therefore to return to the elements and rituals of jews and pagan schools . christ left no sign but two that did also effect as well as signify : and if they had onely signified , and done no other good , we have no reason to believe that they would have been appointed . but this thing is gone into so great inconvenience in the church of rome , that there are not onely so many ceremonies as doe fill a book in folio ; but the reasons and significations of them are offered to us by durandus , durantus , vicecomes and others : but it is certain that all the propositions and mysteries signified by them are very much sooner learn'd then the meaning of those ceremonies . but that those rituals or circumstances of liturgy , the actions , gestures , habits , and instruments of order and decency be also significant , gives an advantage to the things themselves , and makes their first intended ministery of some more usefulness . . ecclesiastical laws are not then for edification when they give offence to the wise and to the good ; to the lovers of peace and the obedient to government ; that is , when there is in their nature so much real evil , or so much cause of jealousy of which the law-givers cannot purge them , that the good and complying principles that are in the good subjects cannot be sufficient to give them entertainment . but of this the law-givers are to be the judges ; and if they insist upon them when there is cause enough to lay them aside , they sin against their brethren , and they sin against christ. but the laws themselves doe not bind , if the exceptions against them be just and reasonable and sufficient : which whether they be or no , the church-rulers shall judge at present , and god shall judge at last : and in the mean time there can be no other rule given , but that the superiour and the inferiour endeavour by all waies of prudence and humility to satisfy one another . a peaceable mind , and willingness to learn , and a charitable exposition , are the just dispositions of the subjects duty ; and the governours are to take all the care of souls that can be supposed to be the duty of spiritual fathers : and if these things be done , there will be no hatred , and no reproach , and no schisme . but if the question be who shall yield , the governours certainly have authority , and the others say they have reason : the one ought to be pitied , and the other ought to be obeyed ; but both ought to yield : onely the subject must yield outward obedience though otherwise it were not necessary , yet if it be lawful , it accidentally becomes so ; and if it be not lawful , or if he thinks it is not , yet he must be careful he give no offence , but modestly , humbly and without reproach offer his reasons against the law . but then the governours also must yield : they must not consider how much is possible for them , but how much is fit ; they must mediate nothing of empire , but much of charity ; they must consider which will doe most good to the souls to whom they doe relate ; they must with meekness instruct the gainsayers , and with sweetness endeavour to win them , and bear with the infirmities of the weak , if they can perceive the weakness to be innocent . but if a crime be mingled with it , and be discerned , it is matter of edification that such criminals be discountenanc'd , and the authority be immur'd and kept from contempt . but in these and the like accidents the spirit of god must be invocated and implor'd and endear'd , that by his aides the church may be safely and wisely and charitably governed . whoever wants wisdome must ask it of god ; and god will be easily intreated to doe good , and to give good things . this onely is to be added , that according as the matter of the laws is of advantage , or necessity , or onely of convenience more or less , so are the governours of churches and guides of souls to be more or less easy in dispensing or annulling their laws : till then , neither the rulers nor the subject can by any other means be excused from sin but by a hearty inquiry , and a sincere humble labour to doe their duty to each other according to the best of their understanding . for if this does not procure a just compliance , it will at least preserve peace and innocence : and though the first is best , because it includes these , yet these are the next best . . ecclesiastical laws that encourage and adorn , and add degrees and moments and zeal to the service of god , are good ministeries of edification ; and till by excesse or accident they convert into evil , are of themselves fit to minister to religion . of music in churches . thus the use of psalmody or singing of psalms , because it can stirre up the affections , and make religion please more faculties , is very apt for the edification of churches . the use of musical instruments may also adde some little advantages to singing , but they are more apt to change religion into aire and fancies , and take off some of its's simplicity , and are not so fitted for edification . ad disciplinas aliquid artificiale organum non esse adhibendum , said aristotle as he is quoted by aquinas , artificial instruments are not fit to be applied to the use of disciplines . that is , the music of instruments of it self does not make a man wiser , or instruct him in any thing . this is true , and therefore they are not of themselves very good ministeries of religion . but vocal music , being natural , and the action of a man with the circumstance of pleasure , if it come to invest religion is of great use , as all the experience of man can tell . instruments may guide the voice , and so they may be us'd ; but they are but a friends friend to religion , and can have no near relation to the service of god. justin martyr asks the question why the church uses songs in her liturgy after the manner of the unwise and weak under the law. answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that meerly to sing is not proper to weak and ignorant persons , but to sing with inanimate instruments , with dancings and with timbrels . therefore in the churches we doe not use hymns with such organs or instruments . and s. chrysostom saith that those instruments were permitted to the jews ob eorum imbecillitatem for their weaknesse : and he addes , as the jews did praise god by all the instruments of music , so we are commanded to praise him with all our members , our eyes , our tongues , our eares , our hands . the same thing is also affirm'd by isidore pelusiot ; since god permitted sacrifices and effusions of bloud for their childishnesse , it is no wonder that he did tolerate that music which is made by the harp and psaltery . but then in relation to us , he expounds that psalm to signify not literally , but mystically . by the sound of the trumpet he understands the memory of the resurrection ; by psaltery and harp , our tongue and mouth ; by timbrel and dances , our body and mind ; by every thing that hath breath , ] every spirit : angels and men are called upon to praise the lord. but now upon this account we may easily perceive the difference of vocal from instrumental music in churches ; this being but typical of that , and permitted then when they knew not so well to use their voices and tongues to praise the lord. and certainly the difference is very material , not onely because we find these wise men saying that instruments were typical and permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their tendernesse and infancy ; but also because by the voice and tongue we can properly and directly serve god , and as well by singing as saying , and better , if it be better ; which can never be said of instrumental music : which though i cannot condemn if it be us'd as a help to psalmody , yet it must not be called so much as a circumstance of the divine service , for that is all can be said of vocal music . but of this the use is very great , and i will onely represent it in the words of justin martyr ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simple and plain singing is left in churches . for this stirres up the mind with a certain pleasure unto an ardent desire of that which is celebrated in the song ; it appeases the desires and affections of the flesh ; it drives away the evil thoughts of our enemies that are invisible and secretly arise ; it makes the mind irriguous and apt to bring forth holy and divine fruits ; it makes the generous contenders in piety valiant and strong in adversity ; and it brings a medicine and remedy to all the evil accidents of our life . s. paul in his spiritual armoury calls this the sword of the spirit : for it is all of it the word of god which is celebrated , in the mind , in the song and in the verse : it drives away evil spirits , and the pious mind is by the songs of the church perfected in vertue . ] the eulogy is fair and large : but yet all wise and sober persons doe find fault when the psalmody which is recommended to us by the practice of christ and his apostles , does sensibly passe further into art then into religion , and serves pleasure more then devotion ; when it recedes from that native simplicity and gravity which serv'd the affections and holy aspirations of so many ages of the church ; when it is so conducted that it shall not be for edification , that is , when it is so made accurate and curious that none can joyn in it but musicians , and they also are not so recitative , they doe not sing and expresse the words so plainly that they which hear doe understand ; for by this means the greatest benefit and use of edification is lost : as appears in those words of s. basil , who when he had highly commended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the delight of melody mingled with heavenly mysteries , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this cause were the tunes of harmonious psalms devised for us , that they which either are yong in years , or novices in instruction , might when they think they sing , have their souls instructed in the truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o the great wisedome of our heavenly master , which at the same time designes to have us pleas'd and instructed to perfection by the singing of psalms ! but in this and all things like this , the rulers of churches are to doe that which most promotes the end of their institution . salus populi suprema lex esto , is a rule which in this affair hath no exception : the salvation of one soul is more then all the interests in the world besides . . although counsels evangelical being observed are greatly for the glory of god and for the edification of the church ; yet it is not for edification that they be injoyn'd , and therefore make not the proper subject and matter of ecclesiastical laws : and the reason is , all that wisedome by which god was moved not to injoyn it , even because all men cannot take it , and few men will ; and the imposition is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gentle yoke , but is a perpetual snare . for here is the difference between things indifferent and counsels evangelical , though alike they be left under no command by god , yet for several reasons : for things in themselves indifferent are too little for the service of god , and counsels evangelical are too great for our strengths ; and therefore god will not be worshipped by those , and he will not put any necessary upon these : but yet those may be made matter of humane laws , because they may become usefull to many purposes ; but counsels cannot be made into laws , not because the nature of the things themselves will not bear the load of a commandement , but because our natures will not : and therefore they are to be advis'd , encourag'd , preached , practis'd , commended and rewarded ; any thing but injoyn'd , or made into necessary duty . and indeed , when we consider that counsels of perfection are a direct worship of god when they are perform'd , and that god onely is to make laws of his own worship and direct religion , and that in these he would make no law , because these should not become necessary , but the instruments of a voluntary service , that in these things we might shew our love , as in the matter of his laws we shew our obedience ; the church cannot have a power legislative in these , for she is the mouth of christ , to command what he commands , to exhort to what he exhorts : and as the church cannot make that to be a part of the divine worship which god hath not made so , and therefore things indifferent may become ministeries and circumstances of religion , but no parts of it ; so neither can any thing be otherwise a divine worship then god hath made it , and therefore man cannot make that to be a necessary worship which god hath not made so , but hath chusingly , and wisely left to the choice of our will and love . and to this sense was that saying of athenagoras in his apology for the christians , deus ad ea quae praeter naturam sunt neminem movet , god moves no man to things which are besides his nature ; that is , he urges no man to doe such things which must suppose great violence to be done to nature . but the great matter in this whole affaire is , that counsels evangelical when they are not left at liberty become a snare ; not onely because they are commonly great violations of our desires , or great invasions of our interest , and therefore fit onely to be undertaken by a very few and after a long experience of their strength : but also because though they be excellencies in themselves , yet in some cases and in some conjugations of circumstances they doe destroy another duty ; as giving all our goods to the poor hinders us from making provision for our relatives , a state of coelibate exposes us to a perpetual ustulation ; and then either by our contrary state of affairs , or by our unequal strengths pull down that building which they intended to set up . some canonists say that the church forbids a mutual congression of married paires upon festival days ; upon which days the jews thought it a special duty , but the heathens abstain'd : but how if one be willing , and the other is not ? he shall be put to dispute between two duties , justice and religion , and shall be forc'd like him in the satyr to ask pardon for doing of his duty ; ille petit veniam quoties non abstinet uxor concubitu sacris observandisque diebus . the council of eliberis commanded abstinence from conjugal rights for three or four or seven days before the communion . pope liberius commanded the same during the whole time of lent ; quia penè nihil valet jejunium quod conjugali opere polluitur , supposing the fast is polluted by such congressions : but because this relied upon an heretical stock , that marriage is unclean , and scarce to be allowed to be holy , of it self it seems unreasonable : but when they commanded that those which were married should that day communicate , and they that did communicate should that night abstain , ( but that they had no power to command any such thing , ) the law it self laid a snare for souls , and if it could have chang'd the action into a sin , would have ingag'd most married paires to become sinners . upon the same account , but upon very much more reason , those churches which injoyn coelibate to all their numerous clergy doe unreasonably and uncharitably ; they have no power to make any such law , and if they had , they ought not to doe it , upon the account of this rule , because they ought not to lay a stumbling-block and a stone of offence in their brothers way . of the marriages of bishops and priests . now concerning this , i shall first consider the purpose and influence of the rule upon it . for if this be a stone of offence , if this law be directly and regularly a snare to consciences , it is certain it is an ungodly law , and of no obligation to the subjects of any church . now this relying upon experience and being best proved by the event of things , will be sufficiently cleared by the testimony of those wise persons who have observed the evil , and wish'd a remedy by annulling the law . aeneas sylvius , who was afterwards pope pius the second , said that the single life of the clergy was upon good reason at first introduc'd , but that for better reason it ought now to be let alone and taken off . and of the same mind was panormitan ; saying that we are taught by experience that from this law of coelibate not continency but a contrary effect does follow : for the priests doe not live spiritually , neither are they clean , but are polluted with unlawfull mixtures to their great sin and shame , whereas it were chastity if it were a society with their own wife . and indeed the scandal was so great , the stories so intolerable , their adulteries so frequent , their lusts so discovered , and the accidents so ridiculous , that the clergy became the contempt and jest of buffoons and drunkards , and the pity and shame of wise and sober men . and it was a strange thing which in the history of the council of trent is told out of zuinglius , that writing to the cantons of the suisses , he made mention of a law or edict made by the magistrates their predecessors , that every priest should be bound to have his proper concubine , that he might not ensnare the chastity of honest women ; adding , that though it seem'd a ridiculous decree , yet it could not be avoided , unlesse the word concubine were chang'd into wife , and the permission before given to unlawfull concubinate might be given now to lawfull marriage . and who please to see instances more then enough to verify the infinite scandals given by the unmarried clergy generally , may be glutted with them in henry stephen's apology for herodotus . * but if he be lesse relied upon , as being a friend to the complaining side , the testimony of cassander will not so easily be rejected , saying , if ever there was a time for changing of an old custome , certainly these times require it ; where all the best and most religious priests acknowledging their infirmity , and abhorring the turpitude of perpetual fornication , if publickly they dare not , yet privately they marry . and they that did not , did worse : for things ( saith he ) are come to that passe , that scarce one in an hundred abstains from the fellowship of women . and alvarus pelagius telling sad stories of the incests , uncleannesse and fornications of the priests and friers , tells of their gluttony , their idlenesse and ease , their pride and arrogancy , their receiving boys into their houses and cloysters , their conversation with nunnes and secular women , that it is no wonder there is amongst them so impure a clergy , that so many good men have complained , and all have been ashamed of it . and therefore upon this account we may consider the evils which the church suffers by such a law which permits their clergy to walk in the fire , and commands them not to be burn'd ; or rather not that so much , but they forbid them the use of cold water : i say , we may consider the intolerable scandals , the infinite diminution of spiritual good , the great loss and hazard of souls , when fornicators and adulterers , paederasts and the impurest persons shall by their sermons and common talk dishonour marriage , and at the same time put their polluted hands to the dreadful mysteries , and their tongues to sing hymns to god , and to intercede for the people , who the night before have polluted the temples of the holy ghost , and defiled them unto the ground . but i had rather these things were read in the words of other men , and therefore i shall remit the reader that would see heaps of such sad complaints to the via regia of weicelius , to andreas fricius modrevius de matrimonio presbyterorum , and in his a apology , b albertus pighius , c dominicus soto , the d centum gravamina germaniae , e john gerson , f polydore virgil. many more might be reckoned , but these are witnesses beyond exception ; especially if we adde that the complaints were made by wise and grave men many ages together , and that their complaints were of an old canker in the church , that could never be cured , because the spiritual physitians did see , but would not take the cause away . for this thing we find complain'd of by s. g bernard , rupertus tuitiensis his contemporary , who compares the clergy of that age to the nicolaitans , whom god hated for their uncleanness , by the author of the book de singularitate clericorum attributed to s. cyprian , by h guilielmus durandus in his book de modo concilii generalis celebrandi , s. hudelrichus bishop of auspurg , who wrote against the constrained single life of priests to pope nicholas , i robert holkot , k nicolaus de clemangiis , l petrus de alliaco , m tostatus , platina in the life of pope marcellinus . the scandal must needs be notorious and intolerable when so many persons of the ingaged party , of the roman church , whence all this mischief came , durst so openly complain , and wish the annulling of the law of single life to the clergy , or that the spirit of purity were given to all that minister to a pure religion , the religion of jesus christ. but the thing it self was it's own indication ; it was a black cloud , and all good men abhorr'd it : for things came to that pass , that the bishops officials took annuities from all their parish priests for licences to keep concubines ; and if they came to a continent person that told them he kept none , they replied , that yet he must pay , because he might if he would ; as is reported by divers of their own , particularly by the centum gravamina , and by espencaeus in epist. ad titum , cap. . i end this with the words of martinus peresius , multis piis visum est ut leges de coelibatu tollerentur propter scandala , many pious persons have thought it necessary that the law of priests single life should be taken away by reason of the scandals which it brings . for s. paul was so curious , even in this very instance , that when he had but commended the ease and advantages of the single life to all christians in regard of the present necessity , and the affairs of religion under persecution , he presently claps in this caution , i speak not this to lay a snare before you , sed vestro commodo : if any of you find it for your ease or advantage , well and good , but at no hand let it be a snare . . but that which next is considerable is , that this law is an intolerable burden . so said paphnutius in the nicene council ; he call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an excess of exactness : and therefore when some bishops would have had it made into a law , he advis'd the contrary ; nolite gravare jugum ecclesiasticorum , lay not a load upon the ecclesiastic state ; for marriage is honourable in all men and the bed undefiled : adding , that all cannot bear that institution of life that is void of all affections ; and as he suppos'd , no man should be sav'd in his chastity if husbands were depriv'd of their wives , but that such society was continence and chastity . so gelasius cyzicenus tells the story . and though turrian the jesuite would fain make the world not believe it ; yet he hath prevail'd nothing . for it is not onely related by gelasius , but by a ruffinus , by socrates , sozomen , by aurelius cassiodorus the b author of the tripartite history , by c suidas , d nicephorus callistus , and by e gratian. and the synod did obey the counsel . and therefore the third canon of that council cannot be understood by any learned man to be a prohibition to the clergy to marry : it forbids a bishop , a priest or deacon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have a woman introduc'd , unless she be a mother , a sister , or an aunt , that is one of whom there can be no suspicion . mulierem extraneam , a woman that is not a domestic ; so f ruffinus , g fulgentius ferrandus , and the h fourth council of toledo expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for by that time the opinion of single life had prevail'd both by right and by wrong ; for in the three hundred years of danger and persecution many that were under the cross would not intangle themselves with secular relations , but fight naked and expedite : but besides this , the nicolaitans and the encratitees and the manichees and the montanists and the gnosticks and the priscillianists had so disgrac'd marriage , and pretended such purities to be in single life , that it was very easy in that conjunction of affairs to insinuate it into the zeale and affections of some less-discerning persons , who not being content to have marriage left at liberty as it was during the whole . years , would needs have it imposed : not discerning in the mean time that amongst those who pretended to the purities of coelibate , some would yet bring women into their houses ; so did the hieracitae , as epiphanius reports of them , pretending they did not marry them , but made them house-keepers : meer platonics , or , as they call'd them , sisters ; but they would kiss and embrace tenderly , and sometimes sleep together , but still would be thought virgins , as we find in an epistle of s. cyprian , where he commands such persons to be thrust from the communion of the faithful , unless they would either marry , or leave the communion of their women ( for that gloss had not yet invaded the perswasions of men which since hath prevail'd : sacerdos-amplectens mulierem , praesumitur benedicere , if a priest imbrace a woman , it is to be presum'd he onely gives her a blessing . ) and the same s. chrysostom tells of them in some homily he made against those that brought in such women . they were the companions of their single life ; so budaeus renders the word : but it was usual amongst the christians of those ages , virgins to bring in men , and monks to bring in women : but these were condemn'd by the council of nice ; who yet did not prevail , but that they who might have wives or husbands had rather have such friends and companions , which nevertheless gave infinite scandal and reproach . s. gregory nazianzen speaks of them with no good will or commendations at all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he neither knew how to call them * , whether married or unmarried , or between both ; but at no hand was that kind of life to be commended : but much less was it to be indured that men by new laws should be crush'd to death or danger under an intolerable burden . this was the sense of the nicene council . and the same thing was affirmed by dionysius bishop of corinth to pinytus bishop of gnossus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heavy yoke of abstinence ought not to be imposed upon the brethren . and of this the * chancellor of paris , a good man and a wise , discourses gravely . christ our most wise law-giver hath left rituals or judicials to their choice of whom he said , he that heareth you , heareth me ; but yet so that they should know they are set over others for edification , not for destruction : and that they should judge according to the law of god , which is the general rule for all the professors of christian religion under christ who is their general abbat ; not enlarging it , not restraining it , or making it harder then christ expressed it when he said his yoke is easy and his burden light . for the prelates of the church have not power to bind their subjects to any things which are not delivered in the evangelical law professed by all christians ; they have no other authority then abbats have over their monks , who , according to the doctrine of s. thomas and other doctors , cannot command their monks any other thing then what they have professed in their rule . ] now whether this be a burden or no will need no inquiry , when there is not in all the laws of god so much difficulty as in this very thing ; insomuch that without a special gift of god , it is impossible . i need not to prove this tell the sad stories of some saints who have fallen foully by the sollicitations of their own nature ; or how that youth , in which age many enter into holy orders , is a state of flames and danger ; that s. hierom complains of it in his own particular , scitis lubricum adolescentiae iter , in quo & ego lapsus sum , he lost his glory of a virgin body when he was young : but i consider that those persons who have undertaken it , and had eminent graces , and were persons of rare and exemplar sanctity , yet could not preserve their virgin without almost destroying their body . evagrius the priest us'd to goe into a well in a winters night , s. bernard into a lake , to cool their burnings : s. francis us'd to roll his naked body in snows , s. omar in nettles , s. benedict upon thorns , s. martinian upon burning coals , to overthrow the strongest passion by the most violent pains . and were not that law intolerable that should command all ecclesiastics to doe such things ? they must doe these or worse : i speak of those who have not the gift of continence . for to say that all men have it , or may have it if they will labour and pray for it , is to speak against reason and * scripture and experience . it is easier to give our bodies to be burn'd for religion , then to live innocently in the state of perpetual burning : and supposing those saints now enumerated did by these violent remedies keep themselves from pollution , yet it is not certain that they took the better part when they chose ustulation before marriage , expressly against the apostle , who not onely said , that it is better to marry then to fornicate , but , better to marry then to burn : and that these violences did cure their burning , is so false , that they doe suppose them afflicted with burnings , and that therefore they were constrain'd to use violent remedies ; for those which men invent are infinitely worse then that which god hath appointed ; so easy it was by marriage to cure what they found scarce possible to keep from the extremest mischiefs , but not possible to doe in all degrees , by mortifications . and therefore s. hierom speaking of virgins that did not doe honour to their virginity by real continence , he advis'd them , ut aut nubant si se non possunt continere , aut contineant si nolunt nubere , that they would contain if they will not marry , or marry if they cannot contain : not onely if they cannot contain from outward acts of uncleanness , but even from the secret desires of it , and from burnings . quid enim prodest ( saith he ) corporis pudicitia animo constuprato ? the chastity of the body is of no profit , if the desires be burning and dishonest . casso saltem delectamine amare quod potiri non licet . so the burning is well describ'd in the comedy . uri est illegitimo coitu aut foedis cogitationibus se polluere , said alfonsus virvesius , to burn , is to pollute our self with unlawful mixtures , or with filthy thoughts ; and these desires are not to be cur'd by mortifications and corporal austerities . nella guerra d' amor chi fuge vince , saith the italian proverb . there is no contesting against this passion ; even to dispute against it is a temptation , even to fast and to be hungry does enkindle the flame . fames & sitis exasperat & incendit animos , saith seneca , hunger and thirst make a man angry : and anger and lust are fed by the same fuel , — mea cum deferbuit ira nolo prognatam consule — a spare and temperate diet gives no extraordinary maintenance to the desire , and therefore it was advis'd and practis'd in all ages : but there is enough of desire in ordinary ; even that which maintains health will keep up that natural desire ; and that which destroys health , destroys charity , and hinders us more in the service of god then it can set forward . and s. hierom saies that he had known them of both sexes who have by too much abstinence turn'd mad , and lost their wits . they that from god's mercy have receiv'd strengths to live singly and purely , may use it as it serves best for god's glory and the interest of their souls , and their own intermedial comforts . but it is to be considered , that it is not onely a gift of god that some men can contain , but it is a peculiar gift that they will : and it is observed by wise and good men , that this desire hath or hath not respectively been inspir'd by the spirit of god in several ages of the church according to their present necessities ; and when god gives the gift , then every thing wil help it forward . but in the present manners and circumstances of the world , as there is no public necessity of it , so there is no great care taken to acquire it ; for there where the unequal laws of men have brought a necessity upon their clergy , it is with them as with those of whom epiphanius complains , ut ne confundantur apud homines occultè scortantur , & sub solitudinis aut continentiae specie libidinem exercent , they pretend purity in public , and fornicate in private . and it is certain , that such courses are no fit means to invite the spirit of purity to invest and adorn the church . neither is prayer a certain way of obtaining this gift , any more then of the gift of a healthful or a strong body ; for god requires it of none of us directly ; if accidentally he does require it , he will give him wherewithall : but therefore the apostle does not say , but if a man does not contain , let him pray , but let him marry . it is sufficient that god hath given a remedy that is easy and infallible to all that love god ; and it is best to use that remedy which is best , and was by the best physician provided for all that need . oportet compati & commetiri doctrinam pro virium qualitate , & hujusmodi qui non possunt capere sermonem de castitate , concedere nuptias , said s. cyril , every ones strength must be measured , and so fit our doctrines to their proportions , and to grant marriages to them who cannot receive the word of continence . and therefore what s. austin said of widows may be exactly applied to ecclesiastics , there are some that call them adulterous if they marry , and so pretend themselves purer then the doctrine of the apostle , who , if they would confess their name , mundanos potius se quam mundos vocarent , they would prove to be servants of interest rather then of purity . for they compel the widows [ the ecclesiastics ] to burnings , because they suffer them not to marry . but we are not to esteem them to be wiser then the apostle paul , who saith , i had rather they should marry then burn . and like to this is that of s. hierom , si quis consideret virginem suam , i. e. carnem suam , lascivire & ebullire in libidinem , nec refraenare se potest , duplex illi incumbit necessitas , aut capiendae conjugis , aut ruendi , he that considers his virgin , that is , his flesh , and observes it troublesome and boyling into desires , and cannot refrain himself , hath a double necessity upon him ; either he must take a wife , or he must perish . * and therefore they that pretend the gift of continence is in every mans power , should doe well to give god thanks that they find it so in their own , but yet they should also doe well to believe others who complain that they have it not . s. bernard's wish was something to the same purpose of charity and security . utinam qui continere non valent , perfectionē temerariè profiteri , aut coelibatui dare nomina vererentur ; sumptuosa siquidem turris est , & verbum grande , quod non omnes capere possunt , i wish that they who cannot contain , would be afraid to profess perfection , and undertake single life : for this is a costly tower , and a great word that all cannot receive . aeneas sylvius having gotten a lady with child , to his father that was troubled at it he replies , in sua potestate non fuisse ut vir non esset , he could not help it : and when origen had resolved to live continently , he found no course but one would doe it , even by making it impossible to be otherwise ; and he was followed by many , particularly by the valesii : and leontius , who was afterwards chosen bp. of antioch by the arrians , having a woman in his house , one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which i spake before , being commanded to put her away , emasculated himself that he might have leave to sleep with her : but that uncharitable folly produc'd a good law against it . for what chastity is that , or what service of god is it for a man to offer to god a single life when he hath made himself naturally impotent ? it is ( that i may use s. basil's expression ) as if we should commend a horse for not hurting any man with horns . but i observe it for this purpose , to represent upon what terms the gift of continence was to be obtain'd by some who would fain , but by this act shewed plainly that they could not . propterea leges quae sunt connubia contra esse malas …… prudentia patrum non satis advertit … quid ferre recusat , quid valeat natura pati . cervicibus ( aiunt ) hoc insuave jugum nostris imponere christus noluit . istud onus quod adhuc quamplurima monstra fecit , ab audaci dicunt pietate repertum . and therefore those laws that command single life to so many thousands of priests , italians , spaniards , frenchmen , which are none of the most continent nations of europe , are a snare to those that cannot keep them , and a burden to them that would , and intolerable to both . so origen complains of some imperious and imprudent persons who in his time would be commanding single life and virginity ; non solum quae docent non faciunt , sed etiam crudeliter & sine misericordia injungunt aliis majora virtute ipsorum , non habentes rationem virium uniuscujusque , they not onely doe not what they teach , but cruelly and unmercifully injoyn to others things greater then their strength , not regarding the measure of every one . for it is a burden bigger then the weight of all the laws of jesus christ put together , except to such persons who are eunuchs by nature , or have received a particular gift of god ; of which they may make use as they finde other things concurring . for to be able to contain is one gift , and to be willing is another ; and after all , that this can promote any end of religion is but accidental , and depends upon a special providence and oeconomy of affairs . it may be useful in some times , and to some persons , and to some purposes ; but of it self it is no act of religion , no service of god : and that 's the next consideration . . the law of coelibate is an unreasonable law , and besides that it does very much mischief to souls , it does no good at all . for if single life have in it any greater purity or spirituality then chast marriages , yet even that single life is more acceptable when it is chosen and voluntary ; and if it be involuntary and constrain'd , it is not pleasing to god : so that the law in this case does effect nothing but this , that they who are willing may loose something of the reward , or may be uncertain whether they doe or no ; and they that are unwilling are constrained either to hypocrisy , which will bring them an evil reward , or to a burden and slavery which shall bring them none at all . but that which i intended is this , . that all this stirre is to no purpose ; for virginity is not more holy then chast marriage , and the one does not more advance religion then the other directly , but by accident , and in some circumstances , and as an instrument fitted for use in it's own time . for as s. austin observes well , s. paul does modestly dehort from marriage , not as from an evil , but as from a burden : ] neither is his advice for all times , but for that present necessity ; neither is it to the clergy , but to all christians ; neither is it for religion , but for convenience ; neither was it from the lord , but from himself ; nothing of the gospel or spirituality , but a matter of prudence , and the exterior conduct of affairs . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , marriage is honourable , it is so to all , and such mixtures have in them nothing that defiles , and he that is perfect in his constitution , if he be also so much a virgin as to have nothing that defiles , is a rare person , but it may be not to be found ; but if he be , yet he does arrive but to that state of things in which the married man is , even when he does actually use his greatest liberty , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled . which thing if the zelots in some of the first ages of the church had rightly observed , they would not have been so fierce for single life upon the account of heretical principles . for they did it because they suppos'd marriage to be a pollution : and if they did not expressly condemn it upon that stock , yet they secretly suspected it , as not being confident of the truth of the apostles words , but suffering themselves to be a little abus'd by heretical sermons , though they did not openly joyn in their communions and professions . the council of gangra notes such persons as these , that refus'd the communion from the hands of a married priest ; but in the fourth chapter pronounces anathema against them : and s. ignatius saies that they who call the society of married pairs corruption , and pollution , have the devil that great apostate dwelling in them . for what state of life can be purer then that which is undefiled ? and from whence shall we take the measures of purity but from the fountains of our saviour , from the holy scriptures , the springs of salvation ? but to this the first ages of the church gave apparent witness . perfecti christiani edunt , bibunt , contrahunt matrimonium , said clemens alexandrinus , perfect christians eat and drink and make marriages : and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perfect state of orders is not at all impugned or diminished by marriage . sozomen tells of bishop spiridion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was a plain man , he had wife and children , but not at all the worse , not at all hindred in divine things . the same also is said of gregory bp. of nazianzum the father of s. gregory the divine , and s. basil , et si matrimonio se vinxit , ita tamen in eo vixit ut nihil propeterea ad perfectam virtutem ac philosophiam consequendam impediretur . he comported himself so in the state of marriage , that he was not at all hindred for obtaining the perfection of vertue and [ christian ] philosophy : and indeed what should hinder him ? for marriage does not . matrimonium non solum nihil nobis obstat ad philosophandum deo , si voluerimus esse sobrii , sed & magnam adfert consolationem : comprimit enim insanum naturae impetum , nec turbari sinit quasi mare , sed efficit ut scapha feliciter in portum appellet ; & ideo deus consolationem hanc tribuit humano generi , for if men will be sober , marriage is not onely no hindrance to christian philosophy , but also brings great aids and comfort . for it represses the mad violences of nature , and causes that we be not troubled like the enraged sea , but makes the vessel arrive safely to her port ; and therefore god hath given this comfort to mankind . for although it be true that , as s. paul saies , the married cares for the things of the world , the unmarried for the things of the lord ; he , how he may please his wife , this , how he may be holy both in body and in spirit ; yet this is so far from disparaging holy marriage , or making it less consistent with the dignity and offices ecclesiastical , that in the world there is not a greater argument to the contrary . for consider where every ones trouble , and where their danger lies . the married hath more necessities and more affairs in the world , and relations to look after : which if he well provides for according to his power , he hath indeed suffered some secular trouble ; but he hath done his duty , & he is safe . but the unmarried is alone , & without those relations ; & therefore they may if they will let the things of the world alone , and mind the present imployment , which then was the ministeries and attendancies evangelical . but though they have less care of the things of this world ; yet their care which lies in another scene is a good care indeed , but it is very great and tender , and hath in it very great danger . — poenaeque graves in coelibe vita . the unmarried takes care how she may be holy or clean in body and spirit . and this is a care not onely of greater concernment then that of secular supplies , but to most persons of extreme difficulty and danger . for it is to no purpose to be unmarried , unless they remain pure in body and in spirit , that is , be free from carnal desires as well as unclean actions : and how great a care is requir'd to this , i need not say , because all men that have tried it know : but this care the married need not know any thing of ; for they have by god a remedy provided for them , and they are in the holy state of marriage , without that care , holy both in body and mind ; so that it is easy to say where the advantage lies . the one takes care to avoid want , the other to avoid damnation . the one hath troubles of this world , the other hath dangers of the other . the hardest province which the married man hath is how to please his wife ; but his affairs are so well order'd , that he hath not such difficulties to please god as the other hath : which thing was long since observed by s. gregory nazianzen , that indeed single life is higher and better ( if it be pure and undefiled ) but it is more difficult and more dangerous , and marriage , which looks not so splendidly , is yet much more safe . ] but this comparison is true between persons married , and the unmarried that have the gift of continence ; for even that gift does not exempt them from great dangers and great labours . but if there be any burning , if there be a fire within , it is ill dwelling in the house where there is no chimny ; for that the smoak will fill every corner of the dwelling , and at least make a perpetual trouble . but between the married , and the unmarried that hath not the gift of continence , which is far the greatest part of mankind , there is no comparison at all . and therefore though in respect to that conjunction of affairs , to the beginnings of a persecuted religion , in which many of them were to live an ambulatory life , and suffer the spoiling of their goods , and be thrust out of their houses , the apostle had great reason to take care lest by the greatness and superfetations of trouble they should be tempted to forsake , and be vext out of their religion : yet abstracting from that consideration , the married estate is much more secure for the state of souls , & propter eam quae in nuptiis est animi tranquillitatem ( as s. gregory nazianzen affirms ) and for that peace of mind which is in chast marriages , and is not in the state of single life with them who are perpetually fighting with a dangerous enemy , who is not alwaies resisted , and if he be , is not alwaies put to the worst . and therefore it was rightly observed of s. clemens alexandr . as [ single life , or ] continence , so marriage also hath proper gifts and ministeries which pertain unto the lord : but at no hand ought it to be admitted that marriage does hinder the service of the lord ; it sets it forward very much , but hinders nothing ; it may be burdensome to those who are to travel and pass from country to country , but to them who fix in a place , and who attend the ministeries of one people , it is no hindrance ; and then to the direct service of god in our personal piety and spiritual safety it is a very great advantage : concerning which who please may read s. gregory concerning his mother nonna , and the epistles of paulinus * concerning amanda the wife of aper , who were to their husbands admirable advantages both in the affairs of the world and of religion . sanctissimus samuel filios genuit : non tamen justitiae suae merita minuit . zecharias sacerdos vir justus in senectute sua genuit filium . quâ ergo ratione accusatur , quod minimè obesse probatur ? so s. austin . to which adde the instance of s. chrysostome upon those words of isai , [ i saw the lord , ] quis ista loquitur ? isaias ille spectator coelestium seraphim , qui cum conjuge commercium habuit , nec tamen extinxit gratiam . samuel the most holy prophet , and zechary that just priest , and isaiah that seer who saw the celestial seraphim , were not hindred from their greatest graces , favours and perfections by the state and offices of marriage . the event of this consideration i represent in the words of the same excellent doctor , quamvis nuptiae plurimum difficultatis in se habeant , it a tamen assumi possunt ut perfectiori vitae impedimento non sint , though marriage have in it very much difficulty ( in respect of domestic cares ) yet it may be so undertaken that it may be no impediment to a life of perfection . for even in respect of secular cares and intrigues of business the single life , which seems in this to have advantage , is not alwaies found so innocent and disin tangled , and yet some times even in this very regard a married man hath or may have advantages and ease and liberty : videmus virgines de seculo cogitare , & matrimonio junctos dominicis studere operibus , said s. ambrose , men of single lives take care for the world , and we see them that are married study the works of the lord. and if it were otherwise , yet a law to command single life were very imprudent ; unless they could secure that they who have no wives shall have no children . but as lipsius said of the roman senate , who forbad their souldiers to marry , à junone arcebant eos , non à venere , romanae leges , the roman laws forbad juno to them , not venus , for contubernii militibus semper jus , the souldiers alwaies might have women , but no wives ; so it is amongst the roman prelates too much : but unless this also were so denied them , that they could have no children , or that they who have no children shall not be sollicitous to raise a poor family , or to increase a great , the law were very unreasonable as to this very pretence . for that things are otherwise there where single life is injoyn'd is too apparent , and it is complain'd of by a alvarus pelagius years agoe , and by b platina and c bonaventure , and it is notorious in all the popes ; divers particulars of which in the instance of sixtus quintus are to be seen in the excellent d thuanus . i end this consideration with the excellent words of e salvian , novum prorsus est conversionis genus : licita non faciunt , illicita committunt . temperant à conjugio , & non temperant à rapina . quid agis stulta persuasio ? peccata interdixit deus , non matrimonia . this is a new and a strange kind of conversion . they will not doe lawful things , but they commit unlawful : they abstain from marriage , but not from rapine . o ye fools , why are ye so perswaded ? god hath forbidden sins , not marriages . although these considerations are a sufficient explication of this instance of the rule , and verify the first intention , that single life ought not by a law to be injoyn'd to any one order of men ; yet because the instance is of great concernment beyond the limits of this rule , i adde that the apostles and the first ages of the church not onely forbad that the clergy should put away their wives , but left it indifferent for any man , or any order of men to marry : and therefore that it ought not now to be done by the present guides of churches , who have lesse reason so to doe ; and if they had a greater reason , yet they have a lesse authority . but christ and his apostles left it free . of this besides the matter and evidence of fact , there being no law of christ or canon of the apostles to restrain it , but a plain supposition of liberty , and intimation of the thing done in the epistles to timothy and titus , there needs no other testimony but that of cratian . copula sacerdotalis , vel consanguineorum , nec legali , nec evangelicâ , nec apostolicâ authoritate prohibetur , neither the old testament nor the new , neither christ nor his apostles have forbidden the marriage of priests . to which agrees that of panormitan ; continentia non est de substantia ordinis , nec de jure divino , to contain from marriage is not of divine appointment , nor necessary to them that are in holy orders . the same also is affirm'd by antoninus , as who please may see in summa , part . . tit . . c. . now then nothing remains to be considered but the practice of the church , which how far it can oblige , i have already discours'd : but suppose it might in other cases , yet for the reasons above describ'd it ought to be altered in this ; for if such a law may not bind , much lesse can the practice ; and yet if the practice might , here was no catholick practice . for as for the whole greek church , the practice of that is drawn into a compendium by pope stephen . aliter se orientalium traditio habet ecclesiarum , aliter hujus s. r. ecclesiae : nam illarum sacerdotes , diaconi & subdiaconi matrimonio copulantur . the tradition of the eastern churches is otherwise then that of the roman church : for their priests and deacons and subdeacons are joyned in marriage . i shall therefore adde no more to this confession but the canon of the council of ancyra , which orders that if deacons in their ordination will professe that they cannot contain , and that they intend to marry , they may . but if then they professe otherwise , and doe against their profession , they must cease from their ministery . and the practice is to this day , that the greek and all the eastern priests ; are if they please , married men , and most of them actually are so : though in the eastern churches they always did exhort their clergy to continence , yet they left it to their liberty , and they always took it . in the latine church , from the time of pope siricius , and the second council of arles , which binius makes about the same time , at the end of the fourth age after christ , there were some canons provincial injoyning single life to the clergy ; but the practice was ever against the canon : and as for the first . years or thereabouts , all had liberty to be married if they pleas'd , so even afterwards they would take it , as they saw cause . this we find in s. hierom , who to jovinian , objecting the marriage of samuel , answers , that this was no prejudice to the honour of the virgin-state , quasi non hodie quoque plurimi sacerdotes habeant matrimonia , & apostolus describat episcopum unius uxoris virum ; ] for the apostle describes a bishop the husband of one wife , and even at this day most priests are married . s. hierom did not contend that all priests ought to be virgins ; but that if they that could contain , would , it were much better . but by this , the matter of fact against the law was evident . s. ambrose tells that in most remote or private churches the priests did use marriage : in plerisque abditioribus locis , cum ministerium gererent vel etiam sacerdotium , filios susceperunt . the clerical marriages were in his time almost universal : and therefore many endeavoured to persuade single life as much as they could , and from arguments they came to affirmations , and so to laws by little and little ; but did not prevail . for when petrus damiani was sent from rome into france to persuade the priests to put away their wives , they defended themselves with the canon of the council of tribur in germany , and with the words of s. paul , to avoid fornication , let every man have his wife ; to which the legate knew not what to answer . and when in the year pope gregory the seventh sent fierce letters to germany about the same affair , the arch-bishop of mentz , to whose conduct the businesse was committed , did publish the letters , but durst not verify them ; and neither by fair means nor by foul could cause the priests to put away their wives . and in england till the year it was not prohibited to the clergy to marry , saith henry of huntingdon : but then anselme endeavour'd to put the popes letters in execution ; and yeares after the cardinal of crema was sent over to the same purpose : but because he was taken in bed with an harlot , he got nothing but shame and money , and so went away . but at last , after the attempts * & pressures and tyranny and arts of an hundred and thirty years continuance ( for it began in , and was not finished till an. dom. , as † polydor virgil computes it ) the clergy was driven from their chast marriages , & they took themselves to concubines , whom they could change or multiply , and they found themselves undisturbed in that ; and so they rested , till god being long provok'd by their impurest services , awakened christian princes and priests into liberty and holinesse and reformation . for amongst the canons which are called apostolical , the sixth severely forbids bishops or priests upon pretence of religion to put away their wives , ] according to the words of christ , what god hath joyned , let no man put asunder ; and the words of the apostle , defraud not one another , unlesse it be by consent , and for a time . and therefore the church of rome , which makes orders to dissolve marriage , and commands priests which before were married to depart from their wives , speaks and does against the practice of the ancient churches , and against the decrees of councils , and the canons of the apostles , and the expresse laws of jesus christ. i end this with the saying of those in mantuan , tutius esse volunt quâ lex divina sinebat isse viâ , veterumque sequi vestigia patrum , quorum vita fuit melior cum conjuge , quam nunc nostra sit exclusis thalamis & conjugis usu . the old primitives and holy bishops and priests in the first ages liv'd better with their wives , then now-a-days they doe without them ; and therefore it were better to tread in their footsteps , and to walk in that way to which we are pointed by the law of god. one thing i am to adde which is of material consideration . for every one observes in the story of the church , that even then when they did permit the bishops and priests to live with their wives and to get children , yet the church did even then forbid bishops or priests to marry after their ordination ; and therefore many suppose that we might at least comply so far with the catholick church , according as it is set down in the constitutions apostolical attributed to s. clement , non licere autem iis , si post ordinationem sine uxore fuerint , ad nuptias transire : vel si uxores habuerint , cum aliis conjungi ; but they must be content with her whom they had at the time of their ordination ; but after orders they must not marry : and paphnutius in the nicene council , said that they did not doe it , and left it as suppos'd that it ought not . of this i doe not know any one that hath given a reason , or considered it apart to any purpose ; and therefore it will not be uselesse or unpleasant if i give a short account of it . . therefore the primitive church chose her priests and bishops commonly of great age , of known vertue and holinesse . they were designed to a publick and dangerous imployment , for some whole ages they were under persecution , and the way of the crosse was a great deletery to flesh and bloud ; and therefore they might the rather require it of them whom in these dispositions they found fit to be taken into an imployment which would require a whole man , all his time and all his affections . now if we consider that the married priests and bishops were commanded to retain their wives , and the unmarried had been tried to be of a known and experienc'd continence , they might with much reason and great advantages require that they should so remain ; that is , they might ask their consent , and might trust their promise : for here was liberty , and but little danger . the priests were few , and the unmarried much fewer , and their age commonly such as was past danger , and the publick affairs of the church requir'd it , and the men were willing ; and then all was right . . the greek church , and generally the churches of the east , did by custome and tradition oblige their priests to single life , if in that state they were ordain'd , because they took care that if they could not contain they should take a wife before their orders , immediately if they pleas'd , and then enter into the priesthood ; as appears frequently in the greek laws and canons , and particularly in the third novel constitution of the emperor leo the sixth . so that this was but a circumstance of law , introduc'd for that which they apprehended to be decent : and in matters of decency , opinion is the onely measure . but if they might marry immediately before their ordination and live with their wives , then it is evident they did not believe that either the offices or the state of marriage were against the offices and state of priesthood . and this is affirm'd by cajetan , nec ordo in quantum ordo , nec ordo in quantum sacer , est impeditivus matrimonii , neither the order nor the appendant holinesse , that is , neither the office nor it's decency , are impeded by holy marriages . ] and therefore he addes [ that it can never be prov'd by reason or by authority , that if a priest does contract marriage , he does absolutely sin ; because the priesthood does not dissolve the marriage , whether contracted after or before ; stando tantum in iis quae habemus à christo & apostolis , that is , if we keep our selves within the limits of christs commandements , and the doctrine apostolical . ] and that 's well enough ; for if any church or all churches did otherwise , the custome was not good for many reasons : it did dishonour to marriage , it made it to be secretly suspected of some uncleannesse , it gave too much countenance to heretics who disparag'd it , it made a snare to those who promised continence and found it difficult or impossible , and at last it came to an intolerable mischief in the church of rome , it brought in divorces , which god hates ; for they teach that orders does dissolve marriage , and that which christ onely permitted in the case of adultery , they command in the case of ordination . . but because there are some persuasions that will not be mov'd unlesse they be shewn some precedents and practices of the primitive church , and will always suspect it to be ill for the superior clergy to marry after ordination , unlesse you can tell them that some good men did so before them , for they rely more upon example then upon rule ; therefore i shall represent that although the ancient canons and practices did generally injoyne their clergy not to marry after orders , ( before orders they might ) yet this thing did not prevail , but deacons , priests and bishops , good men and orderly , did after ordination use their liberty , as they found it necessary or expedient . this i have already remark'd in the case of deacons , who are permitted by the council of ancyra to marry after ordination , if at their ordination they will not professe continence . but bishops and priests did so too : which is plainly gathered from those words of s. athanasius to dracontius , who refus'd to be made bishop because he impertinently thought it was not so spiritual a state as that of monks , since he saw the bishops married men and full of secular affairs : s. athanasius answer'd him , that he might be bishop for all that , and keep on his way as he was before : for if that did hinder him , he let him know , that all bishops did not enter into the married estate , nor all monks abstain . multi quoque ex episcopis matrimonia non inierunt ; monachi contrà liberorum patres facti sunt , many bishops did not contract marriages . now if none did , his answer to dracontius had been more full , and would not have been omitted ; but therefore it is manifest that in his time some did . but cassiodore gives an instance in a bishop and martyr that took a wife but a little before his martyrdome , eupsychius of caesarea in cappadocia . in illo tempore ferunt martyrio vitam finivisse eupsychium caesareensem , ductâ nuper uxore , cum adhuc quasi sponsus esse videretur . he was first a priest in caesarea , but afterwards he was a bishop ; and so he is called by s. athanasius , who mentions sylvester and protogenes bishops of dacia , and leontius and eupsychius bishops of cappadocia , of which caesarea was the metropolis . this eupsychius having newly married a wife , while he was yet but as it were a bridegroom , gave up his life in martyrdome for christ. but this was no news in the greek church ; for pope stephen having affirm'd that the greek priests , deacons and subdeacons are joyn'd in marriage , the gloss saies , multi ex hac litera dixerunt quod orientales possunt contrahere in sacris ordinibus , many from these words have affirmed that the easterlings can marry in holy orders . and it is also added by the glosse upon the same distinction , that the greeks in their ordinations doe promise continence neither explicitly nor tacitly : and if that be true , there is no peradventure but very many of them marry after their consecrations . but because the latin lawyers and canonists are none of the best historians , we may better inform our selves in this particular from the greeks themselves : amongst whom we find that for almost two hundred years together after the synod in trullo , the greek priests had after their ordination two years time for probation whether they could bear the yoke of single life , and if they could not , they had leave to marry . for although the canons in trullo had permitted them onely to stay with the wives they had married before orders , and commanded that they should take none after ; yet the canon prevail'd not , but the contrary custome of two years probation lasted till the time of the emperor leo the sixth , as appears in his third novel constitution before cited . the words are these , consuetudo quae in praesenti obtinet , iis qui in matrimonio conjungi in animo est concedit , ut antequam uxorem duxerint , sacerdotes fieri possint , & deinde biennium ad perficiendam voluntatem jungi matrimonio volenti praestituit . they took their orders first , and then had two years time to consider whether they would marry or no. now this being the custome of the whole greek church , in which the bishops because of the ordinations were engaged . it is evident it was not illegal or irregular , but an approved custome of the church ; though before the end of two hundred years after the synod in trullo it was decreed against by an imperial law . what became of it afterwards i have had no opportunity to inquire ; but i find contrary relations by several persons . that which i most rely upon is the relation of erasmus , who in his apology against the parisians saies that in venice he saw a greek priest marry a wife : and in the history of johannes magnus i find these words , wilhelmi cardinalis prima cura & intentio fuit revocare suecos & gothos à schismate graecorum in quod presbyteri & sacerdotes ductis publicè uxoribus consensisse videbantur , cardinal william endeavoured to recover the suedes and goths from the schism of the greeks , to which they seem'd to adhere when their priests and bishops did marry wives publicly . by which it appears the greeks did so , since the others by so doing complied with them . and the metropolitan of russia in sigismundus baro cals it a great error and sin in the roman church , that they reject the priests who marry wives according to the laws . but the matter is not great ; for the church might doe what they saw cause for . but in the latine church it will be harder to find examples of priests marrying after orders . not but that there were very many that did ; but that they durst not be known to doe it . but yet some notices we have even of this also . for pope innocentius the second observ'd that every where bishops and priests , and the religious professed did marry wives after they had purpos'd the contrary , and by a decretal restrains it . and ivo bishop of chartres tels of a prelate that had two harlots ; but ( as it should seem ) being weary of that life , he prepar'd matrimonial tables for a third : and he tels also of a canon in the church at paris who did actually contract marriage , and the bishop held it rate and firm , that it was good and could not be dissolv'd : and we find that aeneas sylvius being consulted by a priest that was in the snare , he advis'd him actually to take a wife and marry . for what should hinder ? the law of the church was an evil law , made by an authority violent and usurp'd , insufficient as to that charge , it was not a law of god , it was against the rights and against the necessities of nature , it was unnatural and unreasonable , it was not for edification of the church , it was no advantage to spiritual life : it is a law that is therefore against public honesty because it did openly and secretly introduce dishonesty ; it had nothing of the requisites of a good law , it had no consideration of humane frailty nor of humane comforts , it was neither necessary nor profitable nor innocent , neither fitted to time nor place nor person ; it was not accepted by them that could not bear it , it was complain'd of by them that could ; it was never admitted in the east , it was fought against and declaim'd and rail'd at in the west , and at last is laid aside in the churches ( especially ) of the north , as the most intolerable and most unreasonable tyranny in the world ; for it was not to be endur'd , that upon the pretence of an unseasonable perfection , so much impurity should be brought into the church , and so many souls thrust down to hell . and therefore when the latine priests saw themselves so horribly insnar'd , they did secretly corrode the net , which openly they durst not tear in pieces . and the case is clear . dominicus a soto observing that the church did not for a long time permit priests to marry after orders , argues thus . the church admitted married men to be priests , but did not admit priests to be married men , meaning afterwards : which thing ( saith he ) relies upon no other reason but this , because they suppos'd the use of the marriage-bed to be inconsistent with the office and dignity of a priest or bishop . for if they who were bishops and priests might use marriage , what hinders them but that they might after orders enter upon marriage ? ] that 's his argument . to which i reply , that it is true , the church , which was aemula continentiae , desirous to promote continence , did set it forwards where she thought she might with safety , and therefore injoyn'd her priests , which anciently could not be ordain'd till they were almost . years of age , to remain in that state in which their ordination found them : though even this was a snare also , and could not be observed , and was not ( as i have proved ) yet this was not because they disapproved the conjugal society ; for besides that the scripture gives it a title of honour , and calls it purity ; it was also declar'd to be chastity in the nicene council , who did therefore leave married priests & bishops to the use of it : and they who spake against the use of marriage in priests and refus'd to pray with married priests , were anathematiz'd in the council of gangra . and it is evident that those who were admitted in the state of marriage to holy orders did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beget children . s. gregory the divine tels it of his father , gregory nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that he said he had been in holy orders longer then the age of his son , and yet he had also a yonger son then this gregory ; for caesarius was his yonger brother . baronius contends fiercely against this instance to convince the son of a poetical fiction , or an hyperbole , or some other civil word for a lie . but let it be as it was ; yet the thing it self was infinitely evident : for as fabianus said , bishops and priests did for a thousand years together in the church live with their wives , nullâ lege prohibente , no law forbidding it , that is , no law in force ; and the council of c p. decreed , si quis praesumpserit contra apostolicos canones aliquos presbyterorum & diaconorum privare à contactu & communione legalis uxoris suae , deponatur . it is against the canons apostolical to forbid a priest or deacon the contact and society of his lawful wife ; and he that shall presume to doe it , let him be depos'd . now then the argument of dominicus à soto is very good . if bishops and priests might use marriage , what hinders them from contracting marriage ? there is no undecency in the thing , therefore no inconsistency with orders . since therefore it is certain that the married bishops and priests not onely in the greek church , but even in the latine , in germany , in france , in england , where they kept their wives in despite of the pope for a long time , did retain the liberties and societies of marriage ; there can be nothing in the thing that can make it unfit for them to contract marriages , to whom it is fit to use them . there is but one thing more which i think fit to be considered in this affaire , and that is , that there is a pretence of a vow of continence annexed to holy orders ; and that therefore it is not lawful for bishops and priests to marry , when they have vowed the contrary . * this indeed concerns them who have made such a vow ; but not them that have not . but who made it necessary that persons to be ordain'd should make such a vow ? even they onely that made laws against the clergies marriage ; and because they durst not trust the laws which they made , they took order that men should become a law unto themselves , that they might be insnar'd to purpose . this vow was onely introduc'd in the latine church , and injoyn'd to all her clergy . injoyn'd , i say , against the nature of a vow , which if it be not voluntary , is no vow ; which includes desire in its very name and nature . but orders doe not include this vow in their nature , and it were intolerable that men should be forc'd from their wives against both their wills : that 's a persecution , not an ordination , and it is so far from being for the advantage of the church , that it is expressly against a commandement of god , that what he hath joyn'd , any man should separate : and yet we find many in the primitive churches by force made priests and bishops against their wills . s. augustin was taken at tagasta and made priest whether he would or no , but he was not married ; but another good man was . pinianus , the husband of melania , was ordain'd against his will and the tears of his wife . paulinianus , the brother of s. hierom , was first made deacon by epiphanius , and then made priest , and they were forc'd to stop his mouth that he might not deny it . and can it be thought that these men did in this violence make a vow of single life ? or can these be fitting circumstances for a vow ? but i shall not insist upon the particulars of this : because if they should make such a vow , yet if they found it to be a snare , and impossible to be kept , they had not onely leave , but a necessity to break it . if the vow was constrain'd and prov'd impossible , it was the less sin in the taking , and none in the breach of it . but if it was voluntary , it was rash , unless they had been sure the thing had been in their power ; and then if it proves not to be so , the fault is not in the breach but in the undertaking . quod si perseverare nolunt , vel non possunt , melius est ut nubant , quam ut in ignem deliciis suis cadant ; certè nullum fratribus aut sororibus scandalum faciant . so s. cyprian advises the professed virgins . if they will not , or cannot persevere , it is better that they marry , then fall into the fire and into burning ; onely let them give no scandal , meaning by their unchast lives . and epiphanius expressly , melius est lapsum à cursu palam sibi uxorem accipere secundum leges . if a man have undertaken a load too heavy , and fals with it , it is better to lay it aside , and openly to take a wife . the same counsel is given by s. hierom , by s. austin , and by alfonsus virvesius a divine of the roman church . to which i shall adde nothing of my own but this , that if the holy vow of marriage , appointed and confirm'd and accepted by god , may yet be dispens'd with and annull'd , much more may the vow of virginity and single life . if the adultery of the wife makes the husbands vow and promise to be void ; much more may his own adultery or fornication make void his vow of single life . if for the dishonour of his house , and the introduction of bastards into his temporal possessions , he is absolved from his vows of wedlock which god certainly did approve and appoint ; much more may his vow be null when there is danger or ruine to his soul. a man may lawfully live with an adulterous wife ; and yet he may chuse , and his vow does not oblige him : but he cannot safely live with burnings , he cannot lawfully abide in fornication and uncleanness . for who can dwell with the everlasting burning ? it were not unseasonable to consider the ecclesiastical law against the second marriages of priests , or the ordaining them who have married the second time . but this also relying upon the humor of men , who will be more pure then god , and more righteous then the law of christ , and more wise then the apostle , it may be determin'd by the same considerations . the law is a snare , * it is in an incompetent matter , * it is a restraint of that liberty which christ hath left , * it cannot be fitted to time and place , and yet remain a law ; because there are so many necessities to be served , and so many favourable cases to be consider'd , that the exceptions may be more then the rule . * it may also be considered that to make second marriages a cause of irregularity , or incapacity of receiving holy order , is nothing but a secret accusation and an open reproach to marriage ; * that it was not of use and avail in the primitive church , tertullian witnessing , apud vos digami ubique praesident , in the catholic church bishops twice married doe every where govern ; that cauterius a spanish bishop was twice married ; that s. hierom affirms that all the world was full of such or dinations , not only of deacons and priests , but of bishops , and that he could reckon so many as would excell the number of the bishops conven'd in the council of ariminum ; * that s. augustin had fornicated with two several women , and yet he was made priest and bishop for all that ; * and to deny that to holy marriages which is not denied to unholy fornications , will be a doctrine unfit for the honour of christian a schools ; * that the second marriage is as holy as the first ; * that it may be as necessary * and as usefull ; * that it is always as lawfull ; * that the canon of the apostle , that a bishop should be the husband of one wife , is intended against plurality of wives at once , and marrying after divorces , both which were usual amongst the jews and greeks and romans , and could not at first be taken away from the new-converted christians ; * that it was so expounded by s. chrysostom , theodoret , b s. hierom , and divers others , but especially by the greek fathers ; * that not onely the first marriages are blessed by god , but the second and the third , as s. austin observes ; * that s. clemens of alexandria affirmed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , digamy after a vow to the contrary is an irregularity , not for the contact and conjunction , but for the lye ; * that the church of rome does without scruple frequently ordain them that have been twice married , if they will pay the price appointed in the chancery tax , as is witnessed by one that knew very well ; * that if the apostle had forbidden it by a canon , yet that canon did no more oblige the descending ages of the church then the other canons which we see broken in every church , according to their reason or their liberty ; * that in the primitive church they were not very sollicitous about the affaires of marriage , because they suppos'd the end of all things was at hand : crescite & multiplicamini evacuavit extremitas temporis ; * that it was a blot in the face of the primitive church that they would not blesse second marriages ; * that it was most rationally and elegantly complained of by s. bernard ; * that second marriages are not a signe of incontinence but the cure , * or if they were a signe of an incontinent body , they are a sure signe of a continent mind , that will at no hand admit any uncleannesse ; * that a great liberty permitted is infinitely to be preferr'd before a little prevarication of a divine law , * and therefore that second marriages are to be permitted to the clergy , rather then evil thoughts , or the circles of an inward fire ; * that the prohibition of the ordination of persons after the second marriages did rely upon the opinions of holinesse that was in the ecclesiastical order above the lay purity , and the unholinesse of marriage in respect of single life ; * that in whatsoever sense the former can be true , yet the latter is a branch of montanisme , and a product of the heresy of tatianus ; * that theodoret did ordain irenaeus that was twice married ; * that he defends the fact by the consent and suffrages of the bishops of phoenicia , * & saies that he insisted in the footsteps of his ancestors , * & produces for his precedent , alexander of constantinople , acacius of beroea , and praylus of caesarea , who ordained domnus after his second marriage ; * that the chief of the diocese of pontus did so , * and all the bishops of palestine ; * that they accounted it holy according to the opinion and doctrine of their nation , * for so we read in maimonides , although a man have fulfilled the precept concerning the multiplication of mankind , yet neverthelesse it is prescribed in the sayings of the scribes , that no man should cease from the multiplication of his kind , so long as he can well continue it ; for whosoever shall adde a soul to israel . is like him that buildeth up the world . and it is moreover in the sayings of the wise men , that a man should not keep a house without a wife , lest he be provok'd by lust . * it may also be considered that he that burns had better marry , though he have been already married , and though he be a bishop ; * that the virgin or widow estate is no where commanded , but that in some cases marriage is , as in that of burning ; * that in scripture no chastity or continence is requir'd of a bishop but the matrimonial ; * that abraham the father of the faithfull was married again after the death of sarah ; * that s. joseph the supposed father of our b. lord was by the ancients said to be twice married ; * and lastly , that it is confessed that the forbidding second marriages to the clergy , and refusing to ordain such as have been twice married , is neither of the law of nature , nor any article of faith , nor any necessity of the sacrament ; it is onely a constitution of the church , which as the pope binds on , so he may take off as he please , as is affirmed by a aquinas , b durandus , c gabriel vasquez and others : and therefore this law also ought to be cancell'd ; but if it be not annull'd by expresse revocation , it is unjust , and unreasonable , and unnecessary , and a snare to consciences , and is not the circumstance of a thing commanded , but of that which ought to be left at liberty , and therefore is no measure or proper band of conscience ; but to us it is an obligation neither in conscience nor in law . but haec ideo volui nostris intexere chartis , ut quoties patres… . coeunt sint memores , magno ad leges opus esse ferendas ingenio , multis oculis , examine recto . i have given these instances not onely to fix the conscience in these great inquiries , but by these to explicate the measures of the rule . §. v. of ecclesiastical laws of faith , or articles of confession . rule xxi . the catholic church is a witnesse of faith , and a record of all necessary truths ; but not the mistresse and ruler of our creed ; that is , cannot make any laws of faith. in our inquiries of faith we doe not run to the catholic church desiring her to judge our questions ; for she can never meet together ; and she is too great a body to doe single acts and make particular sentences : but to her we run for conduct , by inquiring what she believes , what she hath receiv'd from christ and his apostles . so that the authority of the catholic church is resolved into catholic tradition . whatsoever can be made to appear to have been by the apostles taught , & consigned to the church , that is a law of faith . but of this i have already given accounts . * the catholic church , taking in the apostolical , that is , the church of all ages , is a witnesse beyond exception . for if she have the spirit of god , if she love truth , and if she doe not consent to deceive her self , she cannot be deceiv'd in giving testimony concerning matter of fact and actual tradition : or if she could , yet we are excused in following that testimony , because we have no better , we have no other . better then our best , and better then all we have , we cannot be oblig'd to use : but therefore we have the justice and the goodnesse , our own necessity and the veracity of god for our security , that this is a sure way for us to walk in . but then when this is reduc'd to practice in matters of belief , it will come to this onely , that she bears witnesse to the scriptures , that they are the word of god ; but beyond what is contain'd in scripture , she hath no article of faith . the consequent of this which i have largely prov'd and explicated in the place above cited , is , that all her sermons and all her explications of doctrines must be by that measure . if it be agreeable to scripture , it is that which she hath received : but if she hath not received it , she cannot make a doctrine , nor deliver a proposition with authority , nor oblige the conscience . but this rule if it be understood of the catholic church of this or any one present age , will not signify so much : for unlesse the tradition be delivered in a constant succession from the apostles , the church is not a certain witnesse , but makes her self a judge of truth ; which she can never doe , but by relating to the scriptures , by shewing there it is , in the code which she hath received . but when any doubt does arise concerning any matter of belief , the catholic church hath no solemn court of judicature or place of resort where a single person may goe for determination . and if a question be between church and church , as between rome and england , the question is , which is the catholic church ; for indeed neither of them is : and there is no such thing then as a catholic church to determine the question : as when the head and the belly , the mouth and the armes fell out , the whole body could not be judge of the controversy ; but if they had had a rule , thither they might goe to be guided . and if it be asked , who shall expound the rule , there is no other answer to be given , but to desire men to be good and humble , to pray to god , and without partiality to desire truth ; and then every man will be able to answer his own question . for if the rule be hard , it is hard to them that are not willing and soft and compliant ; but not to the gentle and the humble , to them that follow god in simplicity and whithersoever he will lead them . but it is to be considered that the church is a net that hath in it ●ishes good and bad , it is a field of corn and tares ; and but that the apostles were guided by an infallible spirit , there could have been no certainty : bu● then after them there was no more to be look'd for ; what they left we were to use , but to look for no more . for the catholic church never was since the apostles time without error . by catholic church , i doe not mean the right believing part of the church , ( for in questions of faith the dispute was which was the right believing part ) but i mean all that professe the faith of christ , who when they are divided will never allow the opposite party to be their judge : and therefore it cannot be suppos'd that god should appoint one to be the judge , who must always be suppos'd a party , and will never be accepted by the other , unlesse he had given infallibility to that one part , and we had all known it . to the apostles he did , and they were the fountains of tradition : but when they were gone , the onely way that was left was to see what they left , and to that every part was to conform ; but neither part was judge , except onely for themselves : and in this every part ought to be trusted , because they onely had the biggest concern to take care that they be not deceived . no man or company of men was charged with them ; every government was charg'd with it's own care and conduct . but i shall not insist upon this , because it can be of no use in the conduct of conscience . because if ever there be a dispute in the church , there is no catholic church to which we can goe : and if we call that the catholic church which is the greater part , that may deceive us ; for in the days of elias almost all israel had corrupted himself , and in the time of the arrians almost all the world was arrian ; and at this day a very great part of the catholic church is stain'd with the horrible errors and follies of popery : and besides our notices are so little and narrow of the belief of christendome , our entercourses so small , our relations so false , our informations so partial , that it is not possible for us to know what is the belief of the major part . it is not known at this day by the doctors of the roman church what is the practice of the greek churches in the marriage of their priests , nor what is their doctrine of purgatory , nor of the procession of the holy ghost , as appears in their disputes & contrary narratives of these particulars . we cannot tell in england at this day whether the lutheran churches have right ordinations and perfect succession of bishops in their churches . i have endeavoured very much to inform my self in the particular , and am not yet arrived to any certain notice of it . this therefore , to appeal to the sense of the major part of the church in a question , will signify nothing at all as to our conscience . especially if to this we adde , that the churches have got a trick of empire and imposing their sometimes false , and always unnecessary articles upon all of their communion ; and then the faith of the church will depend upon the opinion of the chief and principals : and then their belief will be like a rumour spread from a few mouths into the ears of millions , who , though they all tell the same story , yet are no more credible for their multitude then the first reporters were for their authority . nay in most places men dare not speak what they think , and dare not believe what they find dangerous , and dare not inquire into what they dare not disbelieve ; so that if you had been at trent and ask'd the fathers , it would have signified nothing : for whatever their belief was , they were born down by the congregations , and the congregations by the legates , and the legates by the pope ; and that 's the catholic church . it remains therefore that we are from the catholic church to expect no other determination of our questions , but by conveying to us notice of the doctrines apostolical . and this is often and largely discours'd and taught by a s. irenaeus , by s. clement b in eusebius , by c tertullian , by d origen , e s. cyprian , f s. athanasius , g s. basil , h epiphanius , i s. hierom , k s. austin , and l vincentius lirinensis : what they could derive from the fountains apostolical by a clear chanel and conduit , that was first , and that was true , and that was in the rule , and that was the measure of faith . and therefore when in the council of ephesus the epistle of capreolus the bishop of carthage was read for the establishment of antiquity , and the reproof of the new doctrines , all the bishops cried out , hae omnium voces sunt , haec omnes dicimus , hoc omnium votum est . this was the voice of them all , they all said the same thing : and what was that which they all affirm'd , nisi ut quod erat antiquitus traditum , teneretur ? quod adinventum nuper , exploderetur ? saith vincentius , that what is ancient and at first deliver'd , that should be held ; that which is lately invented should be exploded . for the church cannot determine questions by way of judgment and authority , but by way of attestation , and as a witnesse onely of the doctrine apostolical . there is nothing else necessary , and nothing else is practicable . rule xxii . the decrees of general councils are of great use in the conduct of conscience , but not the proper measure , or last determination of matters of belief . i before * considered councils as they had acquir'd an accidental authority by the veneration of their age , and their advantage of having been held in the elder ages of the church : now i consider them in their own proper and immediate pretence . i then consider'd them in order to government , but now in order to faith : for councils ecclesiastical have pretended to a power over the conscience , so as to require both the obedience of the will , and the obedience of the understanding . concerning which i am to say , that nothing can oblige to divine faith but a divine authority : to which councils can no more pretend for being general , then for being provincial ; and to which great assemblies have no other title or pretence of promise then the private congregations of the faithfull , who though but two or three , yet shall be assisted by the divine presence . but general councils are so wholly of humane institution , that though by the dictate of right reason and natural wisedome they are to be conven'd ; yet to make them a formal judicatory , and to give them a legislative power or a dominion and magistery in faith , there are so many conditions requir'd both to their indiction and convention , to their constitution and integrity , to their conduct and proceeding , to their conclusion and determination , that men are not to this day agreed about any one of them ; and therefore they cannot be a legal judicatory obliging any but them that doe consent , and so oblige themselves . but yet they are of great use for inquiry and consultation : and therefore eusebius speaking of constantine the emperour , says of him , concilium generale tanquam dei exercitum instruens , in unum locum coegit . a general council is god's army ; and being a representative of the church in the same degree as it is general and rightly called , and rightly order'd , and rightly proceeding , it partakes of the churches appellation ; it is acies ordinata , terrible as an army with banners . let them be as many as it happens , in the multitude of counsellors there is safety ; that is , they are more likely to understand truth then single persons , for they are not so soon prejudic'd and corrupted : as a river is harder to be poyson'd or to be turn'd aside , then a pail of water or a dish-full ; but if it be , it is so much the worse . but if they proceed rightly they are excellent helps , and some of them have done great good to the church , and some have done great mischief ; and which have , and which have not , we are to inquire by other instruments : so that we are to judge concerning them , and then they are to be guides to us ; that is , we consider which are fittest to be followed , of which we judge by general and extrinsic considerations , and then we follow them in the particular inquiry ; that is , we follow them because we think they followed the apostles , and were faithfull witnesses of their doctrine . which indeed is an excellent benefit which we may receive by the first and most ancient councils , which were near the fountains : they could trace all the new pretences up to their original , they discussed the doctrines in their provinces , they heard what any one could say , they carried it to the general assembly , they compared it with the tradition and doctrine of other churches , and all together were able very well to tell how the apostles had taught the churches of their foundation . and because the four first general councils did , or are suppos'd to have done so , therefore they have acquir'd a great , but an accidental authority , and are accepted by the most part of christendome , and made into humane laws of faith , and the measures of heresy . such use as this the conscience can make of the ancient councils ; but beyond this or some such good use as this the conscience is at no hand oblig'd to follow their determinations as the sentence of a competent judge , but as of an authentick witnesse , when it can appear or be credible that it can be so , and is so . and this was the very thing that s. athanasius affirm'd of the nicene council , siquidem nicaena synodus non temere habita est , ut quae habeat gravissimos usus & legitimam rationem . the nicene synod was of great use . they met about the question of easter and the arian heresy . sed in negotio paschatis non abhorruerunt ab istiusmodi appendice . ibi enim placuit ut adderetur , visum est ut omnes obtemperarent . de fide verò non scripserunt , visum est ; sed ad istum modum , credit catholica ecclesia : & statim confessio ipsa credendi adjuncta est , ut ostenderent eam non esse novam sententiam , sed apostolicam , & quae ipsi scripsissent non esse sua inventa , sed apostolorum documenta . but in the matter of easter , because it was a ritual , and the circumstance of time and the unity of order , they decreed , that every one should obey . but in the matter of faith they did not write so , that they appointed every one to obey , but in this manner , the catholick church believes : and then they adjoyn'd the confession of faith , to shew that the doctrine was not new , but that it was apostolical , it was that which they wrote , but nothing of a later birth . to any other purpose neither the council of nice nor the council of ariminum is of any use or authority : save onely it is the sentence of so many men , and is to be received according to the credibility of the men , or the reasonablenesse of the article . but then let it be considered , to what the authority of a council will amount according to the sentence of most men . the doctors of the church of rome ( a few onely expected ) say that a council , if it be not confirmed by the pope , hath no authority . upon this account , if they say true , every council is fallible , and therefore no rule or guide of faith : for unlesse it can be deceiv'd , why should it be submitted to the judgment of the pope ? and if it can be deceived , it cannot bind , because it cannot secure the conscience . but the others that are not of the roman party say , a council is then not deceiv'd , when it delivers the doctrine of christ and his apostles , and speaks consonantly to scriptures : and if a single doctor does so , he is to be believ'd . what then ? where 's the difference ? this onely is it , that it is more likely a council shall find out the truth , and report the tradition ; and if we be to chuse our faith by guesse and probability , a council is better then a single doctor , by so much as there are many more then one doctor in it . but this will onely serve the turn till men are willing or at leisure to inquire : this onely excepted ; because few men can judge , and most men are rul'd by others , all such persons can have nothing better to rule and determine them then a general council : but then it is an argument of reason , and not of authority ; it is not because they are bound , but because it is most reasonable in their circumstances . i should here have considered of what authority the writings of the fathers are to the interpretation of scripture and the conduct of conscience : but because i find onely the same use of them as of other learned men in all ages of the church , save onely in those things where they are witnesses of the apostolical doctrines , to which they best can give testimony who are the most ancient , and because themselves disclaim any authority in matters of faith , and call to be tried by the word of god ; i had rather this thing should be read in others then in my self : because it is matter of envy and reproach to tell why they cannot be relied upon ; and to adde more reputation to that authority which they have acquir'd by many intervening causes , by reason , and by unreasonablenesse , would be matter of danger , and sometimes the causes of error , and very often of a deceitfull confidence . but who please may see this uncertainly disputed , and never concluded to any certaintly , by * cajetan on one side , and melchior canus on the other . he may also consider the saying of the † bishop of bitonto , that he preferr'd the sentence of one pope before a thousand hieroms , and a thousand augustines & gregories ; and that every side declines their arbitration when they speak against them : by which it appears that no side supposes themselves to be bound in conscience to follow them . but the best use of them is that which the church of england hath describ'd in one of her ancient canons , that her bishops and priests should teach nothing nisi quod ex doctrina veteris & novi testamenti veteres patres & ecclesiae episcopi collegerint , but what the fathers & ancient bishops of the church have gathered out of the doctrine of the old and new testament : which canon gives a very good answer to this inquiry if we should enter into it . for it declares that the fathers are so far to be followed as they follow scripture , and that their writings are of great use for the reproof of new doctrines : and certainly if preachers were confin'd to this measure , possibly we might misse some truths which now it may be we find ; but it is certain we should escape very many errors . for the rest , i refer my reader to the archbp. of spalato de rep . eccles. lib. . c. . to rivet's prolegomena to his criticus sacer , to daniel tossanus his synopsis de legendis patribus , to gregory de valentia his analysis fidei , to bishop morton his catholick apology , and to d whittaker de script , authoritate . in this whole affair the conscience is at liberty , and therefore i am here to inquire no further . rule xxiii . subscription to articles and formes of confession in any particular church , is wholly of political consideration . when forms of confession are made , & public articles established , it is of great concernment not onely to the reputation of the government , but to the unity and peace of that christian community , that they be not publicly oppos'd . to this purpose we find so many subscriptions to the decrees of councils , by princes and prelates and priests and deacons , by prefects of cities and governours of countries ; it was an instrument of unity and peace , a declaration of their consent , and at no hand to be reprov'd , unlesse it be in a false article , or with tyranny to consciences , or to maintain a faction . but that which the government looks after is , that no new religions be introduc'd to the public disturbance ; of which the romans were so impatient , that they put to death a noble lady , pomponia graecina , utpote novae cujusdam religionis ream , saith tacitus , as being guilty of a new religion . now to prevent this , subscription is invented , that is , an attestation of our consent ; which if it be requir'd by the supreme authority , it may be exacted in order to peace and unity : and tacitus tells that apudius muraena was degraded from the dignity of a senator because he refus'd to subscribe to the laws of augustus . this is the same case , for subscription serves no other end but that which is necessary in government . we find in polydore virgil that the ancient kings of england at their inauguration , silicem tenebant juraturi per jovem , se religionem & ritus patrios retenturos , haec verba loquentes , si sciens fallo , tunc me diespiter salvâ urbe arcéque bonis omnibus ejiciat ; they swore by jupiter that they would keep the religion and their country rites , and curs'd themselves if they did not . this was more then ecclesiastical subscription : for that bound them to it for ever ; this onely gives witnesse of our present consent , but according to it's designe and purpose , for the future it binds us onely to the conservation of peace and unity . for though it may be very fitting to subscribe a confession of articles , yet it may be very unfit that we swear always to be of the same mind ; for that is either a profession of infallibility in the authority , or in the article , or else a direct shutting our heart against all further clarity and manifestations of the truths of god. and therefore subscription ought to be so intended , that he who hath subscrib'd may not perceive himself taken in a snare : but yet he that subscribes must doe it to those purposes and in that sense and signification of things which the supreme power intends in his commanding it ; that is , at least , that he who subscribes does actually approve the articles over-written ; that he does at that time believe them to be such as it is said they are ; true , if they onely say they are true , usefull , if they pretend to usefulnesse , necessary , if it be affirm'd that they are necessary . for if the subscriber believes not this , he by hypocrisy serves the ends of public peace and his own preferment . but this whole affair is to be conducted with some warinesse , lest there come more evil by it then there can come good . and therefore although when articles are fram'd , the sons of the church ought to subscribe them for public peace , in case they doe heartily approve them ; yet such articles ought not to be made and impos'd , unlesse they of themselves be necessary , and plain by a divine commandement . and this was the advice of melanchthon . ut sit igitur discordiarum finis , rectè facit potestas obligans homines ut obtemperent , quando alioqui parere est necesse , the supreme power may then command men to subscribe to such articles , which it is necessary that they should believe . but if god have not commanded us to believe them , no humane power can command us to professe them . beyond what is necessary or very usefull , unlesse peace be concerned in the publication of the article and it's establishment , it is but weakly and impertinently concerned in the subscription . for if the peace of the church be safe without the article , how can it be concern'd in the consent to it and profession of it , excepting onely by an accidental and a necessity superinduc'd by themselves and their own imprudent forwardnesse , or itch of empire over consciences ? if an article be contested publicly , and is grown into parties and factions , and these factions cannot be appeased without decision of the question , then the conformity is as usefull to peace as the sentence and determination was ; and then there is nothing else to be considered , but that the article be true , or believ'd to be so . but to them that are so perswaded , it is necessary they obey , if they be requir'd to subscribe ; and the supreme power hath authority to require it , because it is one of their greatest duties , to govern and to rule in peace . but these things can seldome happen thus without our own fault : but when they doe , there is inconvenience on all sides ; but that which is least must be chosen . when articles are established without necessity , subscription must be requir'd without tyranny and imperiousnesse . that is , it must be left to the liberty of the subject to professe or not to professe that doctrine . the reason is plain . in things not certain in themselves no man can give a law to the conscience , because all such laws must clearly be divine commandements : but if the conscience cannot be bound to the article , and the profession serves no necessary end of the common-wealth , then god does not bind , and man cannot : and therefore to bring evil upon men that doe not believe the article , and dare not professe to believe what they doe not , is injustice and oppression , it is a law of iniquity ; and therefore it is not obligatory to conscience , and no humane authority is sufficient for the sanction and imposition . socrates was wont to say , sacramentum oblatum duabus de causis fide firmandum : vel ut teipsum à turpi suspicione liberes , vel ut amicos ex magnis periculis eripias . when you are requir'd to give faith and security by a sacrament , oath or subscription , there are two cases in which you must not refuse : when thou thy self art suspected , and canst no otherwise purge thy self ; and when any of thy relations is in danger , that is , when it is for good to thy self or thy friends . but when there is no necessity of faith , and no public need to be served , the causes that besides these injoyn subscription are fond persuasions , and indiscreet zeal , and usurped empire over consciences : in which cases the ecclesiastic state hath no power to give commandements ; and if the civil state does , they oblige to suffering calamity , but not to any other conformity , and then it is a direct state of persecution . upon the account of this rule it hath been of late inquir'd , whether it can be lawfull for any man to subscribe what he does not believe to be true , giving his hand to public peace , and keeping his conscience for god. but to this the answer is easy , if subscription does signify approbation ; for in that case it is hypocrisy , and a denying to confesse with the mouth , what we believe with the heart . but if subscription were no more then the office of the clerk of the signet or of a council , who in form of law is to signe all the acts of council , then the consideration were different . for he that is a public officer , and interposes the signature of the court , not as the account of his own opinion , but as a formality of the court , all the world looks upon it as none of his personal act , but as a solennity of law , or an attestation of the act of the council . but in subscription to articles of confession , or censure of propositions as heretical , every ecclesiastic that subscribes does it for himself , and not for the court. lubens & ex animo subscripsi : that 's our form in the church of england . consentiens subscripsi : so it was in the ancient councils , as s. austin reports ; i consent to the thing , my mind goes along with it . but in this case the whole affair is put to issue in this one particular , which i touch'd upon before . if the intention of the superior be to require our assent to be testified by subscription , he that subscribes does professe his assent , and whatever he thinks himself , it is the intention of the imposer that qualifies the subscription . s. austin tels of a senator that upon his parol went to treat for his ransome or exchange , and promised to return to them again in case he could not effect it . but he going from the army pretended to have forgot something , and came back presently , and then departed . but telling his story to the roman senate , and pretending himself quit of his promise because he went back presently , they drave him out of the senate ; because they regarded not what he had in his head , but that which the enemy intended when they made him swear to return . but the effect of these considerations will be this , that no particular church ought with rigor to require subscriptions to articles which are not evidently true , and necessary to be profess'd ; because in the division of hearts that is in the world , it is certain that some good men may dissent , and then either they shall be afflicted , or be tempted to hypocrisy : of either of which if ecclesiastic laws be guilty , they are not for edification , they are neither just nor pious , and therefore oblige not . but if for temporal regards the supreme power doe require subscription , those temporal regards must be complied with , so that the spiritual interest of souls and truth be secur'd . and therefore the next good thing to the not imposing uncertain and unnecessary articles is , that great regard be had , and great ease be done to wise and peaceable dissenters . and at last , in such cases , let the articles be made with as great latitude of sense as they can ; and so that subscriptions be made to the form of words , let the subscribers understand them in what sense they please which the truth of god will suffer , and the words can be capable of . this is the last remedy , but it is the worst ; it hath in it something of craft , but very little of ingenuity ; and if it can serve the ends of peace , or of external charity , or of a phantastic concord , yet it cannot serve the ends of truth and holinesse , and christian simplicity . chap. vth . of laws domestic : or the power which fathers of families have to bind the consciences of their relatives . rule i. children are bound to obey the laws and commandements of their parents in all things domestical , and in all actions personal relating to the family , or done within it . the word of the commandement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to be or to make weighty ; but in piel it signifies to honour , that is , honour your parents , and doe not lightly account of them : but in levit. . . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear thy mother and thy father . they signify the same event of things , for a reverential fear is honour , and they both imply obedience . and there are three great endearments of this which make it necessary , and make it as absolute as it can be . the one is that our parents are to us in the place of god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the greek comedy , suppose your parents to be to you as god. haec enim paternitas est nobis sacramentum & imago divinae paternitatis , ut discat cor humanum in eo principio quod videt , quid debeat illi principio à quo est , & quod non videt . for the fathers power is a sacrament and image of the divine paternity , that a man may learn by the principle of his being which he sees , what he owes to the principle of his being which he sees not : and plato saies there is no image by which we can worship god so well as our fathers , our grandfathers and our mothers . and therefore it is impiety to dishonour or disobey our parents , and it is piety when we pay our duty to them . the same word signifies religion to god , which expresses this duty . parentes not amare , impietas est ; non agnoscere , insaniae . for as there are two great crimes which we commit properly against god , impiety or irreligion , and atheisme : so there are these two crimes against our parents . he that does not honour and revere them is impious or irreligious ; and he that will not acknowledge them is atheistical , that is , like the atheists , he denies the principle of his being . and therefore upon that of virgil , huc pater o lenaee veni — servius observes that the heathens called all their gods by the name of fathers : and an injury done to our father is said to be done to god , according to that of menander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that reviles and speaks evil of his father * , does blaspheme god ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god is the great father of the world , and therefore he hath by greatest religion immur'd the fathers honour . et jovis imperium & chari praecepta parentis , edocet… . next to god is our duty to our father . . the second endearment of our duty , obedience and regard to parents , is gratitude ; which here hath the greatest obligation , and is to this purpose remark'd by all laws and by all wise men of the world. omnis in ascanio chari stat cura parentis . all their love and all their care is for their dear boy . the child is a part of his parents , a tender part , but under custody and a guard ; and the state of descent and succession from parents or children is called suitas in the law : and there is so much of a father in his child , that if a father and a son be partners in a crime , and refuse to confesse it before torments , the law commands the son first to be tormented ; charles the second , the emperor , did so ; as knowing that the father will confesse rather then endure to see his son tormented : and when the father does confesse upon the torment of his son , the father is said to be confessus in tormentis , said baldus , he confessed in his own torments . and as long as the son is in prison , the father is not accounted free in law : and the fathers sins are then punish'd , when the child is made sick , or unfortunate . so that the government of children is no otherwise then as a mans will governs his own hand & foot ; over which , always supposing him to abide within the limits and inclinations of nature , that is , to love and cherish them , and in no sense to hate them , in all other he hath an intire power of command . . the third endearment of childrens obedience is the power of blessing and cursing which god hath given to parents , and which himself by his providence and great oeconomy will verify . the fathers blessing establisheth the houses of children but the curse of the mother rooteth out foundations , saith ben-sirach . and s. paul exhorting children to obey their parents , saies it is the first commandement with promise , that is , the first to which any special promise is annexed , the promise of longaevity in the land of promise . benedictio merces obedientiae est , saith elias cretensis , the fathers blessing is the reward of the sons obedience . but it is observable that the original word in the fifth commandement is of active signification , honour thy father and thy mother that they may prolong thy days upon the earth ; that is , saith paulus fagius , thy parents are gods ministers and instruments , the chanels and conveyances of the divine blessing : for god hears the prayers of fathers and mothers blessing their obedient children , or cursing their disobedience ; insomuch that ezekiel reckons their disobedience to their parents to be to the jewes the cause of their banishment from their own country . suidas tells that leontius the bishop of tripolis in lydia seeing his onely son of an ill nature and apt to mischief , prayed to god that his son might die yong , lest he should fall into impiety : and god heard the fathers prayer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the curses of parents are grievous upon the earth . and this was observed among the heathens in the sad examples of the children of o edipus , amintor and theseus , who grew miserable upon their fathers curses ; and therefore telemachus was afraid to cast his mother out of ulysses house , lest she should curse him . and this was it that brought servitude or slavery into the world ; god having in one of the fountains of mankind , in the great patriarch of the world , consign'd a sad example that for ever children should be afraid to dishonour their parents , and discover their nakednesse , or reveal their turpitude , their follies and dishonours . to these i need not adde their natural necessity , their disability to help themselves , their obnoxiousnesse to every evil , their defencelesse condition , the miseries and calamities and infirmities by their want of wisedome , all which at first doe infinitely endeare obedience , and make it necessary : but i remember that this very thing was of great value amongst the ancients , and they did use to tell this fable to their children to teach them to obey their parents . an old lion , amongst other precepts that he gave his son , charg'd him that he should never fight with a man , because if he was not too strong , he would at least be too crafty . the young lion heard him , but regarded him not , but therefore as soon as ever he was full grown , hastens abroad to seek a man to be his enemy . he came into a field , and saw a yoke of oxen standing ready furnish'd to plow , and asking them if they were men , they said , no , but that a man had put those yokes upon them . he left them and went aside , and espying a horse bridled and tied to a tree , ask'd if he were a man. he was answer'd , no , but a man had bridled him , and would by and by come to ride him , for a man was his master . at last he finds a man cleaving wood , and ask'd him : and finding him to be so , told him he must then prepare to fight with him . the man told him , with all his heart , but first desired him to help to draw the wedge out of that tree , and then he would . the yong lion thrusts in his paws , and a little opens the tree till the wedge fell out , and the tree clos'd upon his feet by it's returning violence . the man seeing the lion fastned , and the lion seeing himself entrap'd , the man cried out to his neighbours to come to his help ; and the lion to escape his danger tore his feet from the tree , and left his nailes and bloud behind him , and returning with shame and smart to his old father said to him , mi pater , si paruissem monitis tuis ungulas non amisissem , i had not lost my nailes if i had obeyed my fathers commandement . for the commandements of parents being for the good of their children , he cannot be prosperous that will not obey his father . that was their meaning . but concerning the duty it self there is no question ; nothing is plainer , nothing is easier : but concerning the limits and administration of this power there is very great difficulty ; the scripture speaking either indefinitely or universally , either of which does equally need a limit and specification . children , obey your parents in all things , saith s. paul : and if that all were absolutely all , there were no difficulty in the understanding it ; but infinitely difficult it would be to observe it , and reconcile it with our other duties and just interests . and just so is that law which by the consent of all the world is represented as universally , liberi quacunque in re parentibus dicto audientes sunto ; and he in the comedy , pater adsum , impera quodvis , neque tibi ero in mora , here am i my father , command me any thing , neither will i resist . but this any thing and this every thing , is but any thing and every thing of a certain kind ; which if we can establish upon certain measures , we have one great line more for the conduct of conscience . the divines and lawyers reduce the issues of this relation to three heads , . reverence , . animadversion , . piety . of reverence to parents . and first it is certain whatever can be signified by honour and fear and reverence is the duty of children ; that is , so far as to think honourably of them , to speak well of them , to conceal their faults , to excuse them to others , to comport themselves with reverence and great regard before them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above all things have your parents in honour : and this is to be express'd according as the parents shall require , and according to the customes of the nation and the most pious and obedient in it ; for vultu quoque laedi pietatem , was an old rule , a child may be rude and undutifull in his very looks ; and he deserves to be punished with blindnesse , qui parentum vultus torvo visu despexerit , & elatis oculis laeserit pietatem , saith s. hierom , who by proud looks and scornfull eyes is impious to his parents . but this duty is well describ'd by theophilus to autolycus , sanctum & laudabile censetur , non solùm apud deum sed & apud homines , videlicet ut in simplicitate & absque omni malitia subjiciamur parentibus . children must be subject to their parents without all malice perversenesse , and in all simplicity , that is , ●ngenuity of words and manners . and when ptolemy asked one of the translators of the bible how a son should pay due thankfulnesse to his parents , he was answer'd , si nullâ re illos tristitiâ affeceris , if you grieve them in nothing . that 's the surest measure . the next thing that is also certain in this is , that all the good counsels and precepts of holinesse and wisedome which the parents give , it is necessary the children should observe ; and besides that the not observing them is a sin against the special commandements , it is also a sin of disobedience , and a rebellion against the fathers authority . so the father in the comedy urges his authority , feceris par tuis caeteris factis , patrem tuum si percoles per pietatem . nolo ego cum improbis te viris , gnate mi , neque in via , neque in foro ullum sermonem exequi . haec noctes diesque tibi canto ut caveas … . .meo modo , & moribus vivito antiquis : quae ego tibi praecipio , haec facito : haec tibi si mea imperia capesses , multa bona in pectore consident . keep good company , avoid the debaucheries of the present times , live as i command , and as your forefathers did live ; and if to these purposes you submit to my government , good things shall dwell within you . but we find amongst the ancients some little instances of this honour and reverence besides obedience specified . the ancients would not without leave goe from the presence of their father : so he in the comedy , — neque latebrosè me abs tuo conspectu occultabo — * they would not conceal from their parents the entercourses and accidents of their youth , their amours , their mistresses , their designes of marriage , their little plots , and advantages or disadvantages . quae fert adolescentia ea ne me celet consuefeci filium : that is , they accounted it part of the honour due to their parents , to tell them truth in all things where they were interrogated , or suspected . nam qui mentiri aut fallere insuerit patrem , aut audebit , tanto magis audebit caeteros . he that lies before his father dishonours him , and commits two sins ; he transgresses two commandements . * adde to this , they counted it impiety to steal any thing from their parents . egon ' patri surripere possim quidquam tam cauto seni ? atque adeo si facere possem , pietas prohibet . that is , whatever was a single injury if done to a stranger , was double if committed against their parents : for as to doe good to them was piety as well as charity , it was religion and justice too ; so to doe any evil to them is to doe them dishonour , and expressely against the fifth commandement . these are the first general measures , and the indication of very many particulars . but there is one great measure more , and that is , that specification of the duties of this commandement which we find in the laws of nations and the consent of all wise men , and particularly of those with whom we doe converse , and by whom we are governed . for our parents have a double power over us , one by the law of nature , and the other by the civil law ; that is , there are some duties which children doe owe to their parents , which are primely and indispensably necessary , others which are specifications and instances of a general duty , but such which may suffer increase and diminution , but are necessary by virtue of a divine commandement when they are bound upon us by the laws of our country ; because these are of the nature of those things whose natures can be chang'd by becoming laws , and are reduc'd under the category of their proper vertues . the particulars i shall draw out of the laws of nations , from the civil and canon laws , reducing them to distinct rules shall describe their several obligations of the conscience : and they relate to the other two parts of parental power , signified by castigation and piety . of castigation , or the coercitive power of parents . rule ii. fathers have a power to chastise their offending children , but not a power of life and death . in the laws of romulus and numa , fathers had a power three times to sell their children , and a power to put them to death in certain cases : and they attribute much of the prosperity of their city to this permission , nothing being a better instrument to make good citizens , then by making them good sons : it being very unlikely that ever he should command well abroad , that knows not well how to obey at home . quicunque patrem timet ac reveretur , hic in bonum civem evadet proculdubio , said timocles , he that fears and obeys his father , without a good citizen * . and therefore it was observed by dionysius halicarnasseus that amongst the greeks , contumacy , impiety and parricide were very common ; and he gives this reason , because charondas , pittacus and solon did by their laws give the fathers no great power over their children . but i said that the romans did , and those great examples of titus manlius , c. flaminius , c. cassius , who put their sons to death , were indeed very severe , but did imprint great terrors upon all the roman youth . bodinus thinks this to be a natural and unalterable power ; and aerodius supposes that god would not have commanded abraham to kill his son , but that it was a part of his ordinary and inherent power ; and when judah commanded his daughter in law thamar to be brought forth and burn'd for her adultery , it gave indication that he by his supreme paternal power in the family had power of life and death . and of this there is no question in the heads of families , where the father is a patriarch , the fountain of his nation , or of his society , and under the command of no superior : for the paternal power is the fountain of the royal ; and abimelech was nothing but the king my father . but when families were multiplied , though fathers were fitter to be trusted with the severest power then any other sort of interested persons , yet because this might fall into disorder , god was pleas'd in the law of moses so to order this affair , that the fathers power should not be diminished , & yet the execution of it and the declaration of the sentence should be trusted to the judge . for if a father found his son stubborn , rebellious , disobedient , a glutton or a drunkard , all which are personal crimes , and against the private authority and counsel of the father , the father and the mother might delate him to the judge , and without further proof but their own testimony he was to be ston'd to death . drunkennesse & gluttony were in no other cases capital in the law of moses , but when joyn'd with rebellion or disobedience to their parents . and like to this proceeding in moses law was the processe in the persian monarchy . for aelian tells that when rhaco the mardian brought cartomes his son with his hands bound behind him to artaxerxes , desiring that the prince would command him to be slain , because he was impudent , he was naught , he was a villain ; the persian king ask'd him if he could find in his heart to see his son die with violence . the father replied , i have in my garden a goodly lettice , fat and wanton and full of leaves . when i find any of them luxuriant , proud and exorbitant , though it be a part of the body i cut it off ; and so i doe to whatsoever is bitter and superfluous , and my lettice is the sweeter for it , it does not bewail the losse of it's bad leaves , but thrives the better . think the same of me , o king ; for though he be par'd away that hurts my family , that gives ill example to his brothers , my stock will be the more thriving , florid and fruitfull in all good things . ] by this instance we perceive that when fathers had not power to put to death their rebellious children , they could require it of the prince , who was to proceed summarily and meerly upon the fathers instance . and we find in the french annals that stephen boslée the president of paris impal'd a yong fellow because his mother said that she could by no arts or labour keep him from being a thief . but this went off very much in the manners of men ; and children were by other means restrain'd ordinarily , before things were brought to that extremity ; and in the civil law parents were forbidden to kill their children , and this law hath prevail'd in all christendome , excepting that a man is in some places permitted to kill his daughter if he sees her in unchast embraces . but in stead of these great excesses of power , there is left to christian parents nothing but a decent castigation in the lesser and single faults , and disinherison in case of great and persevering . that children are to submit to the animadversions and chastisements of their fathers is the voice of nature , and of all nations , of scripture and right reason . so s. paul , we have had fathers of our flesh which corrected us , and we gave them reverence : and ben-sirach teaches us , in opere & sermone & omni patientia honora patrem tuum , honour thy father in thy work and in thy word , and in all patience , so the vulgar latin reads it ; that is , suffer what he imposes upon you : and this was it which the yong greek that plutarch speaks of had learn'd in zeno's school , didici patris iram ferre ; i have learn'd ( saith he ) patiently to bear my fathers anger . the authority is plain ; the measures of it are onely , that it be done for amendment ; that is , that it be discipline , not anger and revenge , and that it be done with charity and moderation , which is signified by s. paul , parents , provoke not your children to wrath ; which precept he repeats , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give them no opprobrious words , no contumelious and provoking language , and therefore much lesse any cruel and undecent castigations . pudore & liberalitate liberos retinere satius esse credo , quam metu . hoc patrium est , potius consuefacere filium suâ sponte rectè facere , quam alieno metu . hoc pater ac dominus interest : hoc qui nequit , fateatur se nescire imperare liberis . a master governs by fear , & a father by love , & both by their authority : but the gentle way is the fathers method ; but if he will use the severe , he hath authority to doe it , and right or wrong he must be suffered , till the evil be insufferable , and then he may decline it , but ever with reverence to his fathers honour ; for indeed against a fathers tyranny there is no aid , no remedy , no intercession , but by an appeal to the common father , the chief of all the tribes and all the families . this onely i am to adde , that as fathers have not a power of life and death over their children ; so neither are they lightly to use that power which they have , and is next to this , that is , that i may use s. ambrose his expression , ne laesa pietas patris ulciscatur se exhaeredatione vel abdicatione contumacis generis , a power of disinherison is not to be us'd for every great offence , much lesse for a litte . pater , nisi magnae & multae injuriae patientiam evicerint , nisi plus est quod timet quam quod damnat , non facile accedit ad decretorium stylum , said seneca , a father will not easily proceed to an exterminating sentence , unlesse great and many injuries have quite overcome his patience . nor then neither , unlesse he fear worse things then those which he already blames . for , as quintilian observ'd well , this power was not given to fathers but when their sons are incorrigible . fulmen istud patrum adversus ferociam adolescentiae datum est , adversus filios qui peccare plus possunt . if they will sin yet more , and will not be corrected , then they may unwillingly use this thunderbolt . it is like the sentence of excommunication , never to be us'd but when nothing else will cure the man , and nothing at all will make the mischief tolerable : that is , a son may not be disinherited , but when he may be hated , which may never be , sine causis multis , magnis & necessariis ( as cicero affirms ) the causes must be great and many , and intolerable , and without remedy . but of these things because the fathers are judges , they must judge according to the permissions of law , and the analogies of christian prudence and charity ; for if they doe amisse , the child is miserable by the fathers passion , and the father by his own . of piety to parents . rule iii. a father hath power over the goods and persons of his children , so as to be maintain'd by them . the lawyers define the paternal power to be jus moribus legibusque constitutum , quo patri in filium bonaque ipsius plenum jus olim tributum fuit ; a full right upon his son and his sons goods introduc'd by laws and customes . now this full right is alterable by the civil law of any nation : that is , whereas amongst the romans whatsoever the son acquir'd , he acquir'd it not for himself , but for his father ; this may determine sooner or last longer , according to the appointments of law , for the heir so long as he is a child differs nothing from a servant , and therefore if the law please , may be us'd accordingly ; and when the law hath so appointed , the conscience is bound by it . but that which is not alterable by laws is that which is the natural and necessary duty , that parents be maintain'd by their children if they need it : for this is in the commandement , this is a part of the honour that is due to them . for so our blessed saviour remarks the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the pharisees that taught the children to cry corban , it is a gift , and therefore out of it the parents must not be profited , he calls it a not honouring the father and mother ; and the double honour which s. paul commands to be given to the elders that rule well is instanc'd in the matter of maintenance . and this the heathens had . so hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us greatly honour our parents , affording them the ministery of our bodies and the use of our wealth most chearfully . but this cicero limits to the necessaria vitae praesidia , quae debentur his maxime , the necessary aides of life ; that is , what is for their support , to keep them from need and shame , according to the quality of the parent and ability of the child : so that this be first respected , and then that , saith bartolus . to this purpose is that of s. ambrose , if the contumely of the father and the reproaching or vilifying of the mother be punish'd so severely , what shall their starving or their beggery be ? this the romans did resent so deeply , that they made a law that if a son that was emancipated or quitted from his fathers government did deny aliment to his indigent father , he was to be reduc'd under his fathers power , and so to abide for ever . but by this instance it is apparent that this is no part of the fathers power , but is an office of the sons piety . for between the father & the son there is a threefold chord or tie , as i have already observed , the band of reverence , of castigation , and piety ; the two first are the fathers authority , this last gives the father properly no right , but obliges the son directly . but then this is to be added , that this obligation is onely confirm'd by the civil laws , but it is immediately tied upon him by the natural : for a son is bound to keep his father from starving though he be a bandito , or an out-law , that is , though he have lost all civil rights , because no civil power can prejudice a divine commandement . plutarch tells that by solon's law the son was not bound to give his father aliment , if his father caus'd him to learn no trade , or taught him nothing whereby he might get his living . indeed if the father neither did give him whereon to live , nor teach him whereby he might get it himself , the son is the lesse oblig'd ; but yet sufficiently for this , because it is by a law of nature that he is oblig'd , and all such obligations are before such conditions can intervene . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said aristotle . something else is to be considered besides the advantages of education : the father was the principle of his being , and in that he can never be requited in kind , and therefore let him be paid by duty . but if the case be such as divides the duty , and the money cannot be divided , what shall then be done ? marco tomaso a tradesman in venice had a father and a son , both lame , both in great necessity . the father lost all his goods to the turks , and the son had rowed in the gallies till all his strength and health was gone : but the poor cutler ( for tomaso was no more ) was not able to relieve them both : what shall he doe ? the case here is hard . but love descends , and ascends not : therefore tomaso's bowels yern upon his son ; and he cannot have that tendernesse for his father , and he were unnatural if he should let his son perish . it is true , but therefore he ought not to neglect his father and feed his son , because his son does not , cannot love him so well as his father does ; and therefore he is obliged by gratitude to his father , and by tendernesse to his son ; to this there is more natural inclination , but to the other there is more natural duty . and therefore the lawyers say that amor descendit , non ascendit , is to be understood quoad ordinem dilectionis , non quoad effectum obligationis . love does descend , but it should not in some cases . and therefore when the law gives leave that a son may by his father be sold to keep the father from starving , it shews plainly that the father is in cases of necessity to be preferred . and this indeed by the help of the civil laws brings this rule to an instance of paternal power ; for a father in this law hath a right over his son , and can deliver him to labour and service for the necessary support of his helplesse father . this we find done frequently , — et tandem demissa in viscera censu filia restabat non isto digna parente : hanc quoque vendit inops . and eusebius tells it was done in the time of maximianus the emperor ; and the prophet jeremy brings in the people complaining in a time of famine , our sons and our daughters are too many , let us take corn for their price , that we may eat and live . but this being onely in the case of extreme necessity is not to be drawn to any thing else , for this power is onely just when it is unavoidable : and therefore it is permitted in laws , which doe therefore so comply with the necessity , and endeavour to find a remedy , or to make it tolerable , that in such cases the judges , if there be a contest in the particular , are tied to proceed summarily : and if a son should pretend causes of excuse from giving aliment to his father , during the whole contestation , and till the proof be made , the son is tied to maintain his father in the interval ; so carefull are the laws to secure the performance of this duty , for the omission of which all the world hath observed great marks of the divine displeasure , expressed in judgments , and particularly of immature deaths ; so homer observes of semoisius — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he refus'd to nourish his loving parents , and therefore he liv'd but a short life . one particular more is to be added , and that is , if an indigent father have a rich father living and a rich son , although both are oblig'd to nourish him , yet it is in the fathers power to burden the son and to excuse the grandfather ; that is , the power which the father hath over the son can require this duty : the grandfather is equally oblig'd , but the son hath no power over him , the law hath . for as for the thing it self there is no other difference in it . but if the rich father refuses he is worse then an infidel , if the rich son refuses he is impious ; the first is unnatural , and the second is ungodly ; the first is a heathen , and the other is no christian ; the grandfather hath no bowels , and the grandchild no gratitude ; the first hath no humanity , and the other no religion ; so that is an even lay between them which is the worst : but the necessitous father may put the duty actually upon the son by reason of his paternal power , that is , he may so order it , that if the son refuses he is not onely uncharitable , but undutifull also , he commits two great sins ; whereas the refusing grandfather commits but one , though that also be enough to bring him an extreme damnation . rule iv. the fathers power does not extend to matter of religion , and persuasions of faith. in the law of the xii tables it was written , sacra privata perpetua manento , that the private religion of a family should not be alter'd : which cicero expounds to mean that all those to whom the care of the father of the family did appertain were tied to the celebration of the same rites ; and the lawyers say , that filii sunt in sacris parentum dum sunt in eorum potestate , children are within the holy rites of their parents while they are in their power . and indeed this is very true in the court of conscience so long as their understanding is in their fathers power ; but that is of all things first emancipated : when a son can chuse for himself , when he is capable of malice and perversenesse , when he is judicable by external and public laws , then he is emancipated and set free , so as he can chuse his religion , and for that the father hath no other power over him but persuasion and instruction . for it is very observable that as it was said of the law of moses , it was a school-master to bring us unto christ , so it is true of the imperium domesticum , the fathers government , it is a pedagogy to bring us to the obedience of the laws both of god and man : the fathers commands are exacted before the laws of god or princes doe require obedience ; because the government of children is like the government of the sick and the mad-men , it is a protection of them from harm , and an institution of them to obedience of god and of kings ; and therefore the father is to rule the understanding of his child , till it be fit to be rul'd by the laws of god ; that is , the child must believe and learn , that he may chuse and obey ; for so we see it in the baptising infants , the fathers and susceptors first chuse the childs religion , and then teach it him , and then he must chuse it himself . for the fathers authority to the understanding of the child is but like a false arch or temporary supporter , put under the building till it can stand alone : and it onely hath this advantage , that the father hath the prerogative of education , the priority of possession , which how great it is all the experience of the world can tell . but that this is part of the paternal power is evident , because no child is to be baptized without his fathers will. a turk , a jew , a heathen can reckon their children in ●acris parentum * , they have power , a natural and proper power to breed up their children in what religion they please , but not to keep them in it ; for then when they can chuse they are under no power of man , god onely is the lord of the understanding : and therefore it is no disobedience if a son changes his fathers religion , or refuses to follow his fathers change , for he cannot be injur'd in that where he hath no right and no authority . but this is so to be understood that the religion of the son must at no hand prejudice the fathers civil rights , so that he must not quit his fathers house , if he be under his fathers power , and by the laws o● his country be oblig'd under that government . vigoreus in his sermon of s. martin , tells that s. martin being but a catechumen and yet unbaptiz'd did still abide with his father and mother though they were heathens , and he neverthelesse did all the offices of a christian. and there is in this great duty , because one right must not destroy another ; and a man may be of what religion he please without doing wrong to any man , for a man cannot be hindred in his persuasion , for though he dies , he is of that religion ; but no good religion does warrant the son to doe wrong to his fathers legal rights . and therefore marius victor observes of abraham , verum mente deum venerans , gentilia sacra aversatus erat — he was a great hater of his fathers idolatry and the impious rites of his family , yet he did not leave his fathers house till after his fathers death . linqueret ut sedes patrias , terramque nocentem pollutamque domum , nisi postquam morte parentis jussa sequi jam posse dei sine fraude licebat . he might doe it justly when he had no just power over him to restrain him by the cords of another justice and a differing duty . there is onely this variety to be added , that when either of the parents is christian , and the other infidel , the son is to be reckon'd to the believing parent : the effect whereof can be this , that he or she that believes hath a right to educate the children in christianity without injury to the other , and the church may baptize the children against the will of the unbeliever : and the reason of this is , the prerogative of god , and of christ who is head of the church , and the soveraign of all the world ; for if the child is sanctified and made holy by the believing parent , then it may be brought to christ ; that sanctification of it is christs seizure of it , it is his right , because he hath made a covenant with the parents for themselves and for their children . this is practis'd in the countries of the roman communion to evil purposes ; and if the father be a heretic in their account , they teach their children to disobey their parents , and suppose heresy to destroy the fathers right of power and government . between christian and christian there is no difference as to matter of civil rights ; no law allows that : but between heathen and christian , so far as the soul is concern'd , the right of christ is indubitable ; for we are sure christianity is the true religion : but amongst the sects of christians the case is wholly differing , for they may both have enough to secure the souls of pious persons , and yet may both be deceiv'd in their question , and unnecessary article . rule v. the fathers power over the children can remit an injury done to them , without their leave or consent . the reason of this depends upon the former considerations , and is to have it's understanding accordingly . so long as the son is within the civil power of the father , so long as he lives in his house , is subject to his command , is nourish'd by his fathers charge , hath no distinct rights of his own , he is in his fathers possession , and to be reckon'd by his measures , and therefore cannot have any actions of injury for his own amendment . but this is to be limited onely to the effects of law and external courts and trials of right , or external actions of injury . for although a son cannot repeat what the father hath legally acquitted , yet if it be a personal action , in which charity and peace are concerned , the injurious person is bound in conscience to ask the son forgivenesse , upon the account of s. paul's words , follow peace with all men and holinesse , and , for as much as is possible live peaceably with all men ; which no man can be said to doe who hath done wrong to a person , to whom he will not doe right . for besides the relation and the communication of it's effect between father and son , the son is a person too , and in personal actions hath an interest naturally and unalterably , which no fiction of law , no supposition of case can take off . so that all the legal and external obligation the father may remit ; but in the personal there is something of proper concernment . this is also to be limited to an entercourse with extraneous persons , and is not true in actions between the son and a conjunct person to him . as if the injury be done by a wife , or a spouse , or a freed man , or a person endeared and oblig'd by the son , the father cannot remit any such injury . the reason is , because although by the force of the civil or municipal laws the son be suppos'd to be still in the fathers power , yet in such things he hath some peculiarity , and is as to those things free and in his own power . if the sons wife commit adultery , the father cannot forgive it , though the son be under his fathers power by law ; because as to all personal actions the son hath a personal right , and such things have great dependance upon the law of god and nature , and these things to some great purposes doe not at all communicate with the civil laws . lastly , this rule is so to be understood and practis'd , that it be no prejudice to the just interests of any other : and therefore a father cannot so forgive an injury done to his son , that he shall be tied not to witnesse it in public , when he is requir'd by the civil power ; for it may concern the common-wealth that the criminal be punish'd , when it may become the father to pardon his and his sons share . he may remit all with which he hath to doe , but not that which may passe into the exchequer . but in such cases the judge may inquire , but the son without the fathers leave may be no voluntary accuser . rule vi. a fathers authority cannot abide after his death , but the sons piety to his father must , and may passe upon him some indirect obligations . the son after his fathers death is as much lord of his person and his estate as his father was : and therefore although all the actions which the living father did , which by law or the nature of the thing have a permanent effect , still doe abide as they were left ; yet those things which are of an alterable nature , and to be administred by new counsels , and to be determin'd by emergencies and proper circumstances , or are directly subject to empire , or are personal concernments , these are in the power of the son after his fathers death . a father cannot by his power command a son to marry a person whom the father does , but the son does not love : he cannot command the son by a just and a sufficient authority never to be a priest , or bishop , or a magistrate : for in those things in which his own meer interest is concerned , his own understanding must be his guide , and his will his ruler , for he alone does lie at stake whether it be good or bad ; and it is not reasonable that he should govern who neither gets , nor looses , nor knows . but though the fathers authority be extinct , yet his memory is not , and there is piety towards the dead , and to parents much more ; and of this the heathens gave some worthy examples . herodotus tells that the issionides , a people of scythia , did use to embalm their fathers head , and then to cover it with gold , and use it for a divine image , and pay to it the veneration of a yearly sacrifice . this they intended for an honour to their dead father : but in this there were no signes of obedience . nearer to this was that which tertullian tells of the nasamones , that they took their oracles at the graves of their fathers , as supposing the souls of their progenitors to have some right or care to conduct their children . but it was a pretty story that aelian saies the brachmanes tell of a certain king of the indians that had many sons , who being all of them ( the yongest onely excepted ) immorigerous and rebellious , at last drove their father and mother from their kingdome ; and they with their yongest son wandring in strange places were quickly consumed with age and wearinesse and inconvenience . the yong son seeing his parents dead , burnt their bodies , and striking his head with a sword , put the ashes into the wound , by that act of piety giving his parents the most honourable sepulture , but with it also emblematically representing that his parents even after death had power upon his head , and that his head ought to be submitted to them . and it was well ; if piety goes before , whatever duteousnesse or observance comes afterwards it cannot easily be amisse . piety sometimes does more then authority can . plus potest patria potestas in liberos quam lex , legi●ve , aut summa dictatura , say the lawyers ; a father or a mother can prevail , when a consul or a prince cannot . cum martius coriolanus pergebat infesto agmine adversus patriam , quis illi arma succussit è manibus nisi una veturia ? saith the roman story . coriolanus took up armes in rage against his country ; and no authority could disarme him but his piety to his mother veturia . now this principle is a good one ; but it hath no limits of it self , but onely what we give to it our selves by prudence , and necessity , and the nature of the things that are to be done . but in things that are pious and prudent , or that are innocent and indifferent , a dying fathers desire , or a living fathers counsel ought to be esteemed sacred : and though they make no law , yet they passe an indirect obligation ; that is , if they be transgressed without reason , they cannot be transgressed without impiety . it is certain , god is pleas'd with this obedience of piety , as is apparent in the case of the rechabites ; and such actions are exemplar in a family , and make the name of father venerable and sacred ; and sometimes the neglect of a dying fathers charge hath met with a sad event ; and a petulant disobedience hath been a rebellion against the greatest reason , which sometimes is the greater by how much it ought the more to be conceal'd . philotimus of athens having observ'd his son given to amours and wandring fancies , upon his death-bed charg'd him by all that was sacred and prophane , that however he did resolve to please his fancy and satisfy his impotent desires , he should be sure not to court or to fall in love with paegnium . philotimus dies , and philodectes his son having quickly dried up his teares which were caus'd by the smoke of the funeral pile , hath a great curiosity to visit this pretty greek that his father had so forbidden to him . he sees her , likes her , courts her and lies with her ; and in the first night of their congresse , she being over-pleas'd , told him that she infinitely preferr'd his kindnesse before the dull embraces of his father philotimus which had so often tir'd her . upon this the yong man starts and trembles , and finds his sin and shame , the rewards of an impious disobedience . his want of piety to his dead father made him incestuous in his mixtures and impious in his lusts . and pausanias telling of a father who meeting his son in charon's boat did then attempt to strangle him , to revenge his impiety and disobedience , by this does represent what their sentence was concerning the resentment of rebellion of sons and their undecent stubbornnesse even after death . and this is of so much the greater regard , if the father charges it upon the son upon his blessing , and with great imprecations : for then unlesse the father be evidently a light or trifling person , there is to be supposed some great reason for the imposition , and then nothing can warrant the laying it aside , but a great necessity , or a very great , good , and certain reason to the contrary ; that is , such a cause as may make the contrary effect to be infinitely unlike any image of impiety or disregard . but of this parents also must be very cautious , and not to put a load of duty upon a trifle that ought not to bear it . for he is foolish that upon his blessing will command his son to make much of his sparrow or his monkey ; and that son is prodigal of his fathers blessing , that will venture it all to please his humor , and his itch of liberty . rule vii . neither the father's authority , nor the sonnes piety can oblige them to doe an action against the laws of god , or of the father's and our just superior . this rule although it seems to contain in it nothing but what is ordinary and confessed , because god is rather to be obeyed then man , and amongst men the supreme rather then the superior ; yet i have here describ'd it , because the explication of it will not onely contain one great measure of our duty and conduct of conscience , but it will give the full general proportion of the fathers power and the sons piety , and also very much endear the obedience and piety of children . when bias had discoursed well and wisely that god was present in every place , he soon after argued weakly ; if god dwels in all places , his presence makes all places holy , for it is his presence that hallows a temple , and then there can be no such thing as sacrilege ; for a thief that robs a temple cannot carry it out of a temple , but by carrying it into another . and upon such a trick as this some in a. gellius did argue that we were not to obey our parents . for either they command that which is good , or that which is not good : if of it self it be good , then for it 's own sake we are to doe it , not for their command ; but if it be not good , then though they doe command it , it is not to be done at all . for these men supposed , there is necessity and holinesse in every lawfull action , as the other did suppose there was holinesse in every place of gods abode . but this sophistry is quickly discover'd . for besides that every thing is not necessary to be done because it is good , but many are left to our choice to doe or not to doe them , there are many things also which are not good in themselves , but onely become so when they are commanded . in both these cases the authority of our parents is competent . for if they be in themselves good but not necessary , by the command of our parents they are made necessary and passe into a law . but if they be not good of themselves , but when they are commanded become good , then also they become necessary . a. gellius instances , in militiam ire , rus colere , honores capescere , causas defendere , uxorem ducere , uti jussum proficisci , accersitum venire , to goe into the country or to stay in the city , to live at court or to live in your farm , to take up armes or to be a merchant , to marry a wife , and to come when you are called , and to work in the vineyard , these things of themselves are innocent and harmlesse , but not necessary of themselves ; propterea in ejusmodi omnium rerum generibus patri parendum esse , in all things of this nature we are to obey our father . but adde this also , that if it be of it self a duty , and of that nature that it ought to be done sive imperet pater , sive non imperet , whether his father command or no , yet even here also the fathers command is of great authority and great effect ; for it addes a new law to the old commandement , and therefore the disobedience is guilty of a new sinne . but in things dishonest and impious the father hath no authority to give a commandement ; and if he does , the children are bound not to obey . if the father commands the son to marry a wife , to plead a cause for the guilty , obsequendum est ; there is no more to be said , the father must be obeyed . but if he command the son to marry a harlot , an impudent woman , a drunkard , or to be an advocate for catiline or clodius , for ravillas or guido faux , he is not to be obeyed , quoniam accedente aliquo turpitudinis numero , desinunt esse per sese haec media & indifferentia , when any turpitude is mingled with the action , it is no longer indifferent , or subject to command . and therefore we find acrotatus commended among the ancients because when his parents had requir'd of him to doe an unjust thing , he answer'd , i know that you are willing i should doe that which is just , for so you taught me to doe . i will doe therefore that which you desire i should , but what you bid me i will not doe . and yet if a father commands an unjust thing , his authority is not wholly nothing . for first , though it must not be obeyed , yet it must not be dishonour'd , nor yet rejected but with great regard . quaedam esse parendum , quaedam non obsequendum , said some in a. gellius . sed ea tamen quae obsequi non oportet , leniter & verecunde , ac sine detestatione nimia , sine opprobratione acerba reprehensionis declinanda sensim , & relinquenda esse dicunt , quam respuenda . what is not fit to be obeyed , must be declin'd and avoided rather then rail'd at and rejected with reproach . etiam in bona causa filii apud parentes debet humilis esse oratio , said salvian . when a son denies his father he must doe it with the language of obedience . such as was the answer of agesilaus to his father when he would have had him to give judgement against the laws , a te , pater , à puero didici parêre legibus , quamobrem nunc quoque tibi obtempero , cavens nequid faciam praeter leges , thou hast from my childhood , o father , taught me to observe the laws ; therefore even now also i obey your command , because i take care not to break them . for whatsoever the command be , yet the authority is venerable ; if the command be unholy , yet the person is sacred . liberto & filio semper honesta & sancta persona patris & patroni videri debet , said ulpian , the person of a father is always honest and venerable to the son , and so is that of a patron to his freed man. . though the command is not to be obeyed in things dishonest , yet that then also the fathers authority hath in it some regard appears by this , that if a son transgresses the law by the command of his father , his punishment is something the more easy upon that account , though the offence be great , l. fin . de bon . damn . but if the offence be little , he is wholly excus'd saith the law , l. liberorum . § . fin . & seq . de his qui no. infam . thus if a son by the command of his father marries a widow within the year of mourning , he does not incurre infamy by the law , say the doctors . velle enim non creditur qui obsequitur imperio patris vel domini , saith the law ; and venia dignus est qui obtemperavit , saith ulpian : if he did obey the command of his father , he is to be pardon'd , it was not his own will ; that is , not his absolutely , but in a certain regard , and in a degree of diminution . . the fathers authority hath this effect also upon children , that if the father does wrong , the son must bear it as long as it can be born : and therefore the son may not goe to law with the father , and complain of him to the judge , without leave from both their superiors . for if by any means the son can make the father lesse then he is , it will destroy all duty , and dispark the inclosure which nature and the laws have made with fear and reverence . but this hath a double consideration , the one in religion , and the other in laws . . in religion we are to consider not onely what is lawfull in the precise question , but what is to be done in the whole complication and practice of it . for if the supreme can give leave in some case for a son to complain of his father to a judge , then in some cases it may be lawfull to doe it , that is , in those cases in which the law hath specified and restrain'd the paternal power , in those things which the laws call excesses and injuries , and which indeed in themselves are cruel and intolerable . for in such cases the laws are a guard and defence to the oppressed son ; concerning whom although it is suppos'd that the father takes sufficient care to keep him harmlesse , yet if the father does not , the law does : and the law does indeed allow the greatest power to fathers , because it presumes it will be for the childs good ; but because there are some persons whom no presumption can measure , who are wicked beyond all the usual temptations and infirmities of mankind , therefore even in extraordinary cases there must be some provision ; and therefore it is not to be supposed that it shall for ever be unlawfull for sons to complain of their fathers to the prince . but what those cases are we can be taught by nothing but by the laws themselves , and by our own natural necessities . we must cry out when we cannot forbear , and we must throw off the burden under which we cannot stand ; onely we must not throw it off as a wild horse does his load , and kick it with our feet , but we must lay it as gently down as we can . thus if a father refuses to give alimony to his son who cannot be otherwise provided for , the aid of the prince or any superior that can rightly give us remedy may be implor'd . if a father beats his child till he lame or dismember him , or endanger his life , the son can be remedied , and without breach of duty can implore it . so long as a child is in his fathers house , and under his fathers power , these are the onely causes in which he can be allowed legally to complain : because in all other things he is intirely under his fathers power . but when he is emancipated , and quit from his direct authority , which the lawyers signify by the power of castigation , then the son hath distinct rights , and in them because he can be injured , there are more causes of difference . to this therefore the answer is , that in matters of contract , in little injustices , in any thing that is tolerable , in such things the suffering of which can consist with charity to our selves and piety to our relatives , if a son does contest with his father at law , it may be it is no proper act of disobedience , and there is nothing of rebellion in it against his just authority ; but there is also as little of piety ; especially if we consider that such contests at law are extremely seldome manag'd with ordinary charity , and never without the greatest reproach on one side , and scandal on both : and if the son can secure that on his own part , yet whether that seeming undutifulnesse , and more then seeming want of pious and loving regard , may not exasperate the father into angry cursings and evil thoughts , is a consideration of religion which ought to be taken care of by all that would be innocent . there is not one of a thousand that goes to law at all but he runs into so many temptations that it is very hard for him to doe right and to doe nothing that is wrong : but not one in ten thousand can justify his cause and his person too , if he goes to law with a father . and he will for no cause suffer wrong at any mans hands that will take no wrong of his father ; and he that does so , will give but an ill account of his christianity . . and these things appear the more by reason of the open dislikes which the law professes against such proceedings . for look at this thing in law , and we find that the laws expresse the sons obedience in universal termes ; omnibus quae pater imperat parendum , sons must be obedient to their parents in all things . now if the dispute be betwixt our obedience to god or to our parents , it is an ill case ; we know whom we are to obey , but the dispute it self is not good ; and the very making a question of either is a disadvantage to the honour of both : and therefore the law , which never supposes a question to be between god and our father , does not think it fit to make this to be any exception to her indefinite termes ; and therefore tiberius said it without a limitation , filium non posse detrectare jussa patris ; and turnus against tarquin said summarily and clearly , nullam breviorem esse cognitionem quam quae inter patrem & filium , paucisque verbis transigi posse ; ni pareat patri , habendum infortunium , between a father and a son the proceeding is short , and the case quickly summ'd up ; either let the son obey , or let him be punish'd . and the law accounts it a diminution of such supreme authorities , to have exceptions and reservations express'd in the first provisions of the law ; and the very making god and the father to be the opposite and compar'd persons in the question , is to lessen them both . in comparatione personarum inest laesio & injuria , say the lawyers ; there is some wrong done when you compare two eminencies . therefore in this case , if ever any such thing does happen , without dispute we know what we are to doe : but it is not good that the laws should take public notice of it beforehand . * but if the question be between the father and the son , the law is so great an enemy to all such questions , right or wrong , that the law judges for the person of the father , even when it does not like the cause . it does so in the case of all superiors in some degree , and therefore much more in the case of fathers . jus quod deprimitur , aufertur ; if you lessen the authority , you take it away ; and then you doe injury , though by doing of right . when accia variola question'd her fathers testament , because he had left immoderate legacies to her mother in law , the fathers of rich families were present in great numbers , and the sons of those families attended for the sentence in great and anxious expectations , looking which interest should get the advantage . but the judges very wisely left the case undetermin'd , because it was hard on the fathers side ; but they were resolved never to leave a precedent in which the children should be in any thing superior to their fathers : or that as death and love chang'd their quivers , so old age should be reckon'd as void of counsel , and wisedome and prudence should be the portion of yong men . rule viii . it is not lawfull for children to enter into any lasting course of life against the will or approbation of their parents . this rule contains two great cases . the first is concerning the states of religion ; the other is concerning the states of civil life . . it is not lawfull for children to take them any religious vows , or enter into any of those which are called states of religion , viz. to take upon them the state of single life , to be priests , monks , friers , hermits , or any thing of the like nature , without the consent of their parents . thomas aquinas entred into the dominican order , and became a frier without the consent of his parents : and that unjustifiable action begat a more unjustifiable doctrine , post annos pubertatis posse liberos se voto religionis obligare , absque voluntate parentum , that afer years of age or the first ripenesse , it is lawfull for children to take upon them the vows of religion , whether their parents be willing or unwilling . and after his time it grew into a common doctrine and frequent practice ; and if a monk could persuade a yong heir , or a pregnant youth into their cloysters , they pretended to serve god , though certainly they serv'd themselves , and disserv'd a family . the ground they went upon was , the pretence of the great sanctity of the state monastical ; that it was for god and for religion ; that to serve god no man that can chuse hath need to ask leave ; that if the father be superior , yet god is the supreme ; that it is corban ; that if the yong man or maiden be given to god , he is given to him that hath more right to him or her then his parents ; that religion in all things is to be preferr'd ; and that although the parents have a right over the bodies of their children , yet of their souls they are themselves to dispose , because theirs is the biggest interest and concern : and whereas god hath commanded to honour our father and mother , we know that god is our father , and the church is our mother ; and what does accrue to these , is no diminution to the others right . against all these fair pretences it is sufficient to oppose this one truth , that religion and piety cannot of themselves crosse each other , but may very well stand together , and nothing is better then to doe a necessary duty . and there needs not much consideration to tell which is better , to make our love to god and our love to our parents , and our duty to them both to stand together , or to fight one with another . god intends the first , that is certain , for he is not the author of division , nor hath he made one good contrary to another . for if one be set up against another they are both spoiled . for that duty that goes away is lost ; and that duty which thrust it away hath done evil , and therefore is not good . if therefore it be possible to doe our duty to our parents and to love god greatly at the same time , there needs no more to be said in this affair , but that we are to remember that a man may greatly serve god , and yet never be a frier or a priest ; and that allowing or supposing that these are great advantages , or rather engagements of duty , yet it is certain that no state of perfection can be set forward by doing evil ; and he enters ill into the state of perfection that passes into it by the door of undutifulnesse . now then , we are certain of this , that parents have the first right , and the first possession , and that to dispossesse any one of his rights against his will is great injustice , and therefore that no end can sanctify it ; and that it would be a strange religion which teaches impiety for pious considerations : and therefore without further inquiry , it follows that a son may not upon any pretences of a religious manner and circumstances of life subduct himself from his fathers power , and put himself under other governments with which his father shall have nothing to doe . a son hath no power over himself , for he belongs to and is under the power of another ; & therefore if he does subduct himself , he is undutifull , and impious , & unjust , and does not honour his father and his mother . but he that does persuade the son from his fathers house into a monastery , is reus plagii , he is a man-stealer . qui patri eripit filium , educatori alumnum , domino servum , deo efficit impium , educatori ingratum , domino nequam , said tertullian , he that debauches a son , a pupil , or a servant , and snatches them from their father , their guardian , or their lord , makes them impious , ingratefull and vile . and because this was done by some upon pretence of piety , the council of gangra forbad it upon a curse . quicunque fil●● à parentibus pratextu divini cultûs abscedunt , nec debitam reverentiam impendunt illis… . anathema sint . pretence of the divine service is no good warranty for disobedience to parents ; and they who so neglect their fathers blessing , will meet with the curse of their mother . and this canon 〈◊〉 cited and renewed in the sixth council of constantinople . * the council of tribur forbids expressely a yong maiden before twelve years of age ●o enter into a monastery without the consent of her guardian . gratian citing this decree , addes something of his own ; for it is not known whence he had it , except from the degenerous and corrupt practices of his own times . si verò in fortiori aetate adolescens vel adolescentula servire deo elegerit , non est potestas parentibus prohibendi , if the yong man or maiden be of greater age , the parents have no power to forbid him : which ●s a clause which is not to be found in the codes of councils , in any editions old or new . but when monastical life had reputation and secular advantages upon religious pretences , then the advocates and promoters of it were willing by right and wrong to set it forward . but the corruption is plain , and apparently against the doctrine and practices of the fathers of the church . s. a ambrose and s. b austin say that a father or mother ought not to hinder a son or daughter from entring to a monastery . but the ▪ things were so ordered that the entry thither was not a perpetual bond , but a going thither as to a christian school , a place for institution and holy practice , and from thence they might return when they would , they might serve god and their parents too : the profession of a monk was then nothing else but priscae liberaeque vitae ac pure christianae meditatio , a meditation and institution of a christian life according to the rate of the primitive simplicity , liberty and devotion . but besides this , though they exhort parents not to hinder their children , yet they affirm that they have power to doe it ▪ and they may if they will ; as appears amply in s. austin's epistle to ecdicia , and in his . epistle to benenatus . but most plainly and dogmatically it is affirm'd by s. basil , liberos non esse recipiendos in monasteriis , nisi à parentibus suis offerantur , children are not to be receiv'd into monasteries unlesse their parents present them : and when s. gregory nazianzen had against his fathers commandement run into a monastery , he began to bethink himself what he had done , and found that without impiety he could not be contumacious against his father , and therefore left his solitude and return'd home . et hoc facio ( saith he ) jussu dei magis quam hominum metu . itaque , o pataer , dicto jam audienti praeb● benedictionem . this he did in obedience to god , and not for the fear of men ; and therefore upon the account of his obedience and return , he begg'd his fathers blessing . but besides this , there were two remarkable examples which abundantly conclude this duty . * the one was of heliodorus , who together with s. hierom had undertaken a monastical life by vow ; but finding that by piety and nature he was to regard his onely sister and her son , he return'd to her house , and took upon him the habit of the clergy , and left that of monks . against him s. hierom , who was then a yong man , newly come from the university and the schools of rhetoric , storms very much , and saies some things which when he was older and wiser he changes and revokes , as appears in his epistle to nepotian , where he imputes his former sayings to his juvenile years and learning . now though heliodorus had no parents when he undertook a monastical life , and therefore had his liberty ; yet it is therefore certain he believ'd he ought not to have done it without the consent of parents if they had been living , because he did suppose a lesse piety , even to his sister and his nephew , to be a sufficient reason for him to leave his solitude and shew piety at home . * but the other instance is more material . stagirius was made a monk , not against his fathers commandement , but against his counsel . the father was very unwilling , but durst not expressely forbid it , upon some scruples which were put into his head by the humors which were then beginning . but because he had neglected his fathers counsel , and caus'd trouble to him , stagirius was vexed with the devil , and s. chrysostome took great pains to comfort him . but afterwards the manners of men grew worse , and all religion was inclosed in a friers habit , and it grew to be esteemed excellent to enter into a monastery , and whatsoever did hinder it was to be despis'd , or us'd like a temptation ; and the orders of religion grew potent and prevail'd over private interests and private religion , and by degrees it enter'd into unsufferable mischiefs and impiety . it was sometimes restrain'd by good laws , so that it could not grow so fast , charles the great made a law concerning it : de pueris verò sine voluntate parentum ut tonsurentur , vel puellae velentur , modis omnibus inhibitum est , boys must not be shorn nor maidens vail'd without the consent of their parents . and to the transgressors of this law a fine was impos'd , the same with that which was appointed in the salic law * ; which did equally forbid them to be slain and to be shorn . for by religious pretences not to doe kindnesse to their parents our blessed saviour called hypocrisy in the pharisees ; and therefore upon the like pretences to doe them wrong , to take their right from them , to dispossesse them of their dearest pledges , must needs be so mcuh the worse . it is that which our blessed saviour calls hypocrisy , and dishonouring our parents : it is that which the church does call an anathema , which the laws call plagium , or man-stealing : it is homicide in the account of the imperial laws : and s. bernard calls them wolves that doe it , in his first epistle , which , as the story runs , was not written without a miracle . the other great case is in the marriage of their children , concerning which the sentence is ready and acknowledged in the greatest part of it . . it is unlawfull for children to marry without and against the consent of their parents . that such marriages are not licitae is confess'd on all hands ; that is , the son or daughter sin against god and the laws , by marrying against his fathers commandement . adeone impotenti animo esse , ut praeter civium morem atque legem , & sui voluntatem patris , tamen hanc habere studeat , cum summo probro ? said he in the comedy . it is dishonourable , and a shame to take a wise against the will of his father ; it is against the manners and the laws of all republics . but whether they be legitimae or no is a great question ; that is , whether they be wholly invalid and null in law , or in case they be valid , whether or no they suffer any diminution , and what it is . amongst the ancients , and for a long time in the civil law , such marriages were esteem'd illegitimate , and no better then a meer concubinate . so ovid intimates in the marriage of pyramus and thisbe ; — tedae quoque jure coissent , sed vetuere patres — if the parents had not forbidden , the marriage had been legitimate ; but therefore not then when they are forbidden : and therefore as incestuous marriages were not onely impious but null , they are not onely sinfull in the entry , but all the way ; so are these , alike evil in all the progression , though as yet they have not a proper name in law , as the other have . but apulcius is more expresse ; impares nuptiae , & praeterea in villa sine testibus & patre non consentiente factae , legitima non possunt videri , ac per hoc spurius iste nascetur . unequal marriages , clandestine , and made without the fathers consent can never seem legitimate , and therefore the children that are born will be illegitimate . and musaeus observes in the marriage of leander , that it was ominous and unlucky upon this reason , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father and the mother did not sing the hymenaeal or marriage song the same thing was observ'd also by the christians ; for when tertullian is recounting the auspicious signes and causes of a blessed marriage , he puts this in , unde sufficiam ad enarrandam felicitatem ejus matrimonii quod ecclesia conciliat , & confirmat oblatio , & obsignatum angeli renunciant , pater rato habet ? that marriage will be very prosperous which is blessed by the church , made solemn by publication and the rituals of religion , and establishe'd by the consent of the father . for without it it is not onely inauspicious and unlucky , but illegal , unfirm and insufficient . nam nec in terris filii sine consensu patrum ritè & jure nubent , saith he . for he liv'd in a time when the law pronounc'd such marriages illegal , and the children bastards . for as some contracts are invalid unlesse the solemnity of the law be observed , and testaments are ineffective without such a number of witnesses ; so the law requires the consent of parents to make the espousals to be a legal and valid contract . non videri justum filium qui ex eo matrimonio natus est cui pater non consensit , said paulus the lawyer : and this went so farre , that if a daughter were expos'd by her father like a child of the people , and no care of her education or alimony taken , yet before the time of constantine , that daughter might not marry without the leave even of that unnatural father . and amongst the children of abraham this was so sacredly observed , that even there where by the event of things we perceive that the marriage was design'd by god , yet it was not to be acted but by the fathers willingnesse ; as appears in the cases of isaac and rebecca , sampson and his wife at timnath . thus agar took a wife for her son ishmael , and jacob went into mesopotamia for a wife by the consent of his father and mother ; and sichem ask'd of his father hemor that he would get him the daughter of jacob to wife . and the words of the law were directed to the father , not to the son ; non accipies uxorem filiis tuis de filiabus eorum , & filiam tuam non dabis filio ejus : and in the new testament , he that giveth his virgin in marriage doth well : still it is the parent that hath the right and the power ; it is the parent that can make the contract ; he is the person suppos'd onely competent in law . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said hermione in euripides , my father is to take care of my espousals ; that 's no part of my care or determination . and s. ambrose , by the example of rebecca , said that the choice of a husband for his daughter is to be permitted to the father . and indeed by these instances and the perpetual practice and persuasion of the old world we cannot suppose it to be lesse then a natural law , or a natural reason , of great effect , or of great necessity . when the daughter of cyaxarus was ask'd whom she would marry , she answer'd , cyrus ; for when they were children together he had delighted her with pretty songs and conversation : and when she was offer'd to him with a royal robe , jewels and a crown of gold , and all media for her dowry , cyrus answer'd , et genus & puellam & dotalia laudo , i like the lady , her dowry and her family , but i must have these agree with the mind of my father and my mother , and then i will marry her . for ( as panaegyris in plautus told his sister ) in patris potestate esse situm liberorum matrimonium , quibus faciendum hac in parte sit quod patres imperant , childrens marriage is in the power of their father , and they must doe what their father commands : and simo would not allow pamphilus to call him father , when he disobey'd him in this particular , quid , mi pater ? quasi tu hujus indigeas patris . domus , uxor , liberi inventi invito patre . but pamphilus in despite of his passion , suffered his duty to prevail , tibi , pater , me dedo : quidvis oneris impone , impera . vis me uxorem ducere ? hanc vis amittere ? ut potero feram . pamphilus offer'd to quit glycerium if his father pleas'd , and yet he had been contracted to her , and had a son by her . certain it is , these contracts were to all purposes invalid by the civil law both of the greeks and romans . nuptias consistere non posse nisi consentiant omnes , hoc est , qui coeunt , quorumque in potestate sunt , saith the law , inst. de nuptiis . ff . de ritu nuptiarum . and in the jus graeco-romanum there is an expresse canon , qui in aliena potestate sunt eorum pacta nihil habent firmi : propterea quae citra voluntatem nuptiae fiunt eorum penes quos potestas est , pro scortationibus habentur . this is peremptory . such marriages are fornications , and therefore the children are bastards . and of this justinian gives this account , just●●● . nuptias inter se contrahunt qui secundum praecepta legum coeunt , those marriages are true which are confederated according to the precepts of laws , when the contractors are of fitting age , whether they be the chief , or the sons of families . onely if they be sons of families , they must have their consent in whose power they are . nam hoc fieri debere , & civilis & naturalis ratio suadet , in tantum ut jussus parentum praecedere debeat . for that this ought to be done , that the fathers consent must be before the marriage , not onely is concluded by civil or political reason , but also by the natural . thus it was in the natural and in the civil law ; and at first , and for a long time after , it was no otherwise in the canon law . to this purpose is that famous decree of pope euaristus ; aliter legitimum non sit conjugium nisi ab iis qui super ipsam foeminam dominationem habere videntur , & à quibus custoditur , uxor petatur , & à parentibus & propinquioribus sponsetur , & legibus dotetur . euaristus had enumerated a great many things which were fit ( as he thought ) and much for the honesty and decency , the blessing and prosperity of the marriage ; as attending to solemn prayers for two or three days , oblations and bridemen , and some other things which are now out of use : he proceeds to that which was essentiall to the contract , the consent of parents ; and aliter legitimum non sit , it cannot otherwise be legitimate : and he addes , aliter verò praesumpta non conjugia , sed adulteria , vel contubernia , vel stupra aut fornicationes potius quam legitima conjugia esse non dubitatur , marriages without the consent of parents are adulteries and ravishments , fornications and concubinate , any thing rather then marriages . to this accords that canon of s. basil , puellis quae praeter patris sententiam fornicatores secutae sunt reconciliatis parentibus videtur res remedium accipere : sed non protinus ad communionem restituentur , sed triennio punientur . if fathers will pardon their daughters that without their leave run after wanton persons , their crime as to him seems to be taken off ; yet let them be put for three years into the station of penitents . upon this canon theodorus balsamon saies , that by [ puellis ] or girles , s. basil means those that are under their fathers power : and that if any such give themselves up to their lovers without their fathers consent and are dishonour'd , although they to themselves seem to be married , yet such marriages are not valid , they cannot stand : and for this there is no remedy but being reconcil'd to their fathers . but s. basil is also as expresse himself in his text as balsamon in his commentary , for in his ●h canon he saies that marriages without the consent of them in whose power they are , are fornications and not marriages . and therefore the council of carthage requires that when the bridegroom and his bride are to be blessed by the priest , that is , solemnly married , they should be presented to the priest by their parents or their deputies ; which thing is carefully to this day observed in the church of england . for according to the saying of s. leo , paterno arbitrio foeminae viris junctae carent culpâ ; if maidens be joyn'd to their husbands by the consent of their parents , there is then nothing but innocence , no body hath cause to complain . but that 's not all . for gratian expounding these words , saies that from hence [ datur intelligi quod paternus consensus desideratur in nuptiis , nec sine eo legitimae nuptiae habeantur ] we are given to understand that the fathers consent is requir'd , and without it the marriages are not to be accounted legitimate : and for it he quotes the words of euaristus before mention'd . but the council of aquisgrane did not onely separate such marriages when the maiden was stoln away without her parents leave , but would not allow that ever after they should be man and wife , as we find in burchard ; and the same was verified in the council of melda , which for it's warrant quotes a synodal definition of s. gregory to the same purpose . the church was indeed very severe against such undutifull proceedings and rebellions against the supreme natural power ; and therefore the council in paris & divers others did anathematize them that so married , & even when they were reconcil'd to their parents did impose on them severe penances . but because when things were once come to that passe , fathers perceived that the reputation of their children was lost , and that it was not easy to get other honest matches for their children , and especially when marriage began to be called a sacrament , and some scruples were by the clergy cast into this affair , and because men were willing to make the best of a bad market ; the fathers gave over making use of this power given them by the laws , and thought the public penances were castigation sufficient . but then according to the nature of all good laws and manners running down the hill , this thing never left running till children had leave to despise their parents , and marry where and when they pleas'd ; and though it was said to be a fault , yet factum valet , fieri non debuit , it was decreed in the council of trent to be valid and effectual . but now this sentence which indeed relies upon some reason and very great authority , and is wise and fit to prevent much evil in families , is yet very severe , and ought to receive some allay ; which when i have represented upon the general consideration , i shall endeavour to give it a right understanding , and describe the truth that lies between the two extremes , and was yet never affirm'd and describ'd by any one that i know of , but is determinable by a just weighing of all that which very many wise men have said , being put together . first therefore i consider what quintilian said : if it be lawfull at any time for a son to doe an action otherwise unreprovable without the consent of parents , certainly liberty is in nothing so necessary as in marriage . ego eligam cum qua victurus sum , ego comitem laborum , sollicitudinum , curarum ipse perpendam . quis enim amare alieno animo potest ? it is fit that i should chuse her or him with whom i must always live , the partner of my joys and sorrows , the companion of my cares , the father or the mother of my own children : for it is impossible that a man should love with any affections but his own . and if pamphilus can love none but glycerium , it will be hard for simo , whose fires are extinct by age , to command his son to burn and pine away without remedy and pitty . it was better which pausanias tells of danaus , that he gave his daughters leave to chuse their husbands ; and herodotus tells that callias the athenian was much commended by the greeks because he permitted to his daughters to chuse what husbands , not he , but themselves lik'd best . but the case is to be determin'd by these three propositions . . when sons or daughters are of competent years and have the use of reason , they can naturally contract marriages ; that is , there is nothing naturally requir'd but that they can consent , and be of a marriageable strength . sufficiat solus consensus illorum de quorum , quarumque conjunctionibus agitur , said clement the third , consent alone makes marriage ; that is , it makes a marriage naturally valid , if it be done by those persons who naturally can consent . for that the consent of parents is not essentially necessary to the validity of the contract naturally , appears in many instances . . because children can contract when their parents are dead . . because if their father be dead , and their mother living , the son that is of years of discretion is not under his mothers power as to that , but that upon great and good reason he may marry by his own choice . . a son may marry at the command of a prince , when it is for the public good , though his father at the same time regard nothing but his private . . if a father say nothing to hinder it , though he be secretly unwilling , or owns the unwillingnesse , but behaves himself negatively as to any cooperation , yet the son may marry : which demonstrates that the fathers consent is no active principle , ingredient into the marriage , but a privative or a negative onely ; that is , he can forbid it , and so hinder it , but it is not therefore naturally invalid ; that is , he can legally prevent it , but not naturally annul it . . if the marriage of the son be not onely of regard and advantage to the son , but so far from doing injury to the father , that it does him honour ; the laws declare that such a marriage is valid , though the father out of humor disagree . and therefore when the law saies that the son cannot contract marriage but with his fathers consent , the doctors limit it amongst other cases to this especially , quando filius duceret uxorem turpem & indignam , when the son marries dishonorably ; for then ( say bartolus and decius ) there is injury done to the father : so that the prohibition lying for this reason , when the case is contrary to the reason , the extraordinary effect must be contrary to the ordinary law . . whatever the law decrees in detestation of childrens disobedience , yet the marriage though to some civil effects it is null'd , yet that it is naturally valid appears in this , because the son that is born of that marriage is the grandfathers own , and if the father die before the grandfather , the grandchild must inherit . so that the punishment is but personally on the son , and is not a perfect invalidating of the marriage . and this very case was determin'd in the parliament of harlay in behalf of marguerite de nesdes her children , the nephews of her husbands father , in the year . . if the father be unreasonable , and offers to his son or daughter an ugly , a deform'd , a vitious or a base person , and gives him no other choice , and the son cannot contain and live a single life , by the consent of all men the son may refuse , and he cannot but chuse another . . the same is the case , if the father be negligent ; then by the law a son sooner and a maiden after . years of age can chuse for her self . * an sedere oportuit domi virginem tam grandem ? said phalaris . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is intolerable that a maid should be suffer'd to passe the flower of her age at home . and when the gemara sanhedrin had said [ doe not prostitute thy daughter , to make her a harlot ] rabbi eliezer said this was spoken to him that marries his daughter to an old man. r. akiba saies , it was meant of him qui domi retinet filiam nubilem , that keeps his daughter at home too long . which two last cases relying upon the same reason produce the same effect , that the fathers consent , though highly to be requir'd , yet is not essentially necessary ; it may be a valid marriage without it . . and this is true also in case of emancipation * , or quitting the son from the fathers power ; he is sui juris , and can marry where he will , and yet he owes to his father all the obedience to which by the law of nature he was obliged . . if a son marries without his fathers consent , the law saies it is void ; but yet it is not so void , but that the fathers approbation makes it valid without marrying again : which could not be if it were naturally invalid , but therefore it is both naturally and ecclesiastically good . quod enim ab initio malè factum est , parentum postea consensus reparare videtur , said balsamon : it was ill done at first , and the fathers consent repairs the dammage ; but if it was invalid and null at first , nothing can make it alive upon the first stock . quod enim ab initio non valuit , progressu temporis valere non debet , saith the law . . servants or slaves in the civil law were as much in the power of their lords as sons in the power of their fathers ; as much i say , though not for so many reasons ; and yet the marriage of servants was valid in law though contracted without the consent of their lords ; as pope alexander the third wrote in a decretal epistle to the arch-bishop of canterbury : and therefore that the marriage of sons and daughters may be so too , that is , not to be dissolved , not to be declar'd null in conscience , i can find no reason to the contrary . . we find in scripture that esau's marriages were valid and went on , though contracted against the interest of that family , the pleasure of the parents and , as lyra saies , without their consent . it is true indeed that the jerusalem thargum saies that they were a grief to isaac and rebecca because they were undutifull , and proud , and idolatrous , refusing to be taught by their husbands father or mother . but when i consider that it is not onely affirmed by rebecca that they were an affliction to her , but observ'd at the very first taking of them in , that they were a grief to both of them , and that esau afterwards to gratify his father did marry his cosen german , the daughter of his uncle ishmael ; the opinion of lyra seems most probable , and that isaac and rebecca did not consent , and were not pleas'd with those first marriages . but if this should fail , there are arguments enough besides to evince that naturally such marriages are valid , though at no hand they ought to be done . but what then shall we say to all the former discourse , which prov'd that those marriages were illegitimate , and the conjunctions no better then concubinate ? does all that heap of things , and sayings of wise men , and laws ecclesiastical and civil and natural , effect nothing ? or doe they prevail intirely ? that they effect something their own strength does evidence ; that they doe not prevail to effect a natural nullity in marriage , the contrary arguments describ'd in the former number doe sufficiently prove . what then is the conclusion ? from hence we may learn it . . although the marriage is naturally valid , yet that natural validity can have this effect onely , that it can for ever bind the conscience of the engaged parties to faith and mutual love , and to cohabitation when it is not hindred ; and it is , even when it is most of all forbidden , yet potentially legitimate , that is , it wants no features and lineaments , nor life , but it wants solennity and publication ; that is , it is like an embryo in his mothers womb , there it must stay till the law gives it name and birth . * for it is to be considered , that although the yong folks can contract even against their parents will , yet they can be hindred from possession : not onely because natural rights can be impeded in their use and challenge by the supreme civil power ; but because there is in marriage something that is wholly in the power of the civil law . for in marriage there are three things , unity , and society , and mystery . this last is not of present consideration , because it is wholly of spiritual nature , and therefore of ecclesiastical cognisance . but of the other two , the first is in the power of the contractors , the latter is in the power of the common-wealth . from union of minds , and obligation of mutual duties and affections , and perpetuity of relations they cannot be kept by their dissenting parents , or by the civil law . but from being a society , from beginning a legal family , from rights of succession , from reckoning descents in their line , and from cohabitation they can be kept by that power which is the supreme in the establishment and conduct of all societies . and the consequent of this will be , not onely that such persons shall loose all civil benefits and profits of inheritance , that is , all that can come from society , but even their very unity will be disparag'd , so as it shall be esteem'd no better then fornication ; not that it is so before god , or is against the vertue of chastity , but that it is so in the civil account , and is against the laws of marriage . it is in this as it is in the case of raptus or ravishment . in the civil law , he that takes away a mans daughter without the consent of her parents rapuisse dicitur is a ravisher : but it is not so in the canon law , it is not so in nature or conscience . raptus ibi dicitur admitti ubi nihil ante de nuptiis dicitur : if there was no treaty of marriage , it is a rape ; but if the man was secretly betrothed , to carry her away and lye with her is no rape , licèt parentes reclamarent , although the parents were against it , said pope lucius the third . now to call this a rape , and to punish it as if it were , is in the power of law : just as the stealing of a knife out of a church , or a chalice out of the clercs house , may by law be called sacrilege ; and then it is so to all the purposes of law ; though before god it may not differ from simple theft . so for yong lovers to lye together before publication is by the canon law called antenuptialis fornicatio , and is punished as if it were so indeed : and yet though it be evil in the eye of men , and upon that account is so in it self , yet in the eyes of god it is not fornication ; god himself having expressely called a betrothed woman by the name of wife , and punish'd her falshood to her husband before marriage with the same evil as adultery . and thus it is in the present inquiry : marriage of persons in minority is naturally invalid , because they are naturally unable to make a contract for their good , they understand it not ; but if they be of good years , though under their fathers power , they are naturally able , but politically unable , and therefore are inevitably engag'd in an evil condition , and they have sinn'd , and it is a miracle if they doe not sin again , and abide in it upon this account . for the marriage is good within doors , but it is not good abroad : they are both oblig'd , and yet cannot pay their obligation : this marriage is not good in law , and yet they cannot chuse another in conscience : it was by their own fault , and therefore they must bear their own burden : they are guilty of fornication , but it is not a sin against the seventh commandement : they have not dishonour'd their own bodies between themselves , but they have dishonour'd them before all the world besides . and as covetousnesse is idolatry , and rebellion is witchcraft , so this disobedience is unchastity , it is uncleannesse against the fifth commandement : and therefore it is no legal marriage , but unlawfull at first , and remains so all the way , till a legal remedy be found out . for this things is rightly stated by paulus the lawyer : matrimonia haec jure non contrahi , sed tamen contracta non solvi , such marriages ought not to be made , but being made they cannot be dissolved . and he gives an excellent reason for it ; contemplationem enim publicae utilitatis privatorum commodis anteferri . it is of public concern that marriages naturally valid be not rescinded ; but it is but of private emolument that the father should be pleas'd in his daughter in law : and therefore although the * law of god and man doe their several shares for the securing of every interest and concern , yet that regard which is greatest and more public is to be preferred . now for the understanding of the full effect of this , and for the verification of it , it is to be consider'd , that laws are called perfect , or imperfect . a perfect law is that which either in it self or by the magistrate rescinds whatsoever was done against her prescript . l. non dubium , c. de legib . the imperfect law is that which does not indeed rescind the thing , but inflicts a punishment upon the transgressors : such as was the lex furia testamentaria , and such as is the law concerning these forbidden marriages against their fathers will ; the marriage must stand , and the married must lie under the punishment * : they in the civil law were reckon'd as concubines , and their children bastards , and there was neither dowry nor marriage allowed . and upon this account , all those sayings which i brought in the former numbers † are true : the marriages were then civilly null , that is , in estimation of law and to all intents and purposes of law were outlawed , and made uncapable of civil benefits and advantages ; but the law could not make them naturally null : and in the law of moses , although a maiden that had been humbled was to become the wife of him that did it , and to have her dowry accordingly , if her father pleas'd , and he might chuse whether he would or no ; yet there is no footstep or signe , that if he had betrothed himself to her , and lyen with her , that then she was not his wife , or that her dissenting father could make it null . indeed divorces were so easily granted then , that even in this case they had a remedy at hand : but we are tied up by stricter and more holy bands ; and since christ reduc'd it to the first institution , and that it was made to represent the union of the church unto him , it is not so easy to untie this knot . so much as is in the power of law , so much is fit to be done for the securing the fathers authority and his rights according to the interests of religion and the public : but the laws themselves have a limit ; and though they can verify all their own acts , yet they cannot annul the act of god : quae deus conjunxit , nemo separet . conjunction of marriages is by a law of god and nature , and to it nothing is requir'd but a natural capacity and an explicit consent , and therefore this no man can separate . but yet , . the father hath over his children a double power ; a natural power and a political . his natural power is intire , absolute , and unlimited , except where the law of god or of nations does intervene ; but then it lasts but till the children are able to understand and chuse , and shift for themselves . for there are some natural and personal rights relating to duty , to the perpetuating the kind , to defending and providing for themselves , which are not to be taken from us , unlesse they be as well or better supplied otherwhere ; for some can , and some cannot . the desires relating to marriage have in th●m so much natural necessity , and so much relation to personal duties , that either they must be in our own powers , or else our salvation must depend on other men . nescis nostri arbitrii esse matrimonia ? affectus nostri nobis non serviunt . non potes efficere imperio ut vel amen quam velis , vel oderim . matrimonium vero tum perpetuum est , si mutuâ voluntate jungitur . cum ergo quaeratur mihi uxor , socia thori , vitae consors , in omne seculum mihi eligenda est . my wife is to dwell with me for ever , the half of my self , my lasting joy or my lasting sorrow , and if i doe not love her we cannot live comfortably , and to love i cannot be commanded , for my affections are not at my own command , much lesse at anothers : and therefore the conduct of this belongs to my selfe , and to none else , for so much of the interest as the union and conjunction comes to ; and in this i am no mans subject , when i am a man my self . but the father hath a political power . patria potestas est jus quoddam quod habent qui sunt de imperio romano in liberos naturales & legitimos , say the lawyers . the paternal power is defin'd by the measures of the roman law ; and so it is in all countries by their own measures . now in most countries , especially of old , the father had so much power given to him over his children that they were a part of his possessions ; they acquir'd what they did acquire for their father , not for themselves ; they might be pawn'd , they might be sold three times for their fathers profit ; they must last and abide under this power till they were dismissed or emancipated by their father . now whatsoever rights were consequent to these powers were so wholly to be dispos'd of by the fathers , that whatsoever actions of the sons did destroy those rights were so far , and in relation to those rights , null and invalid . when therefore the father had by the civil law a power over the person of his son , so as to have the profit of his labours , the issues of his marriage , his children to succeed , the sons wife to be partner of his goods and his holy rites , and to perpetuate his family , he had by the civil law power to dispose of him so far as concern'd these things , but no further . and therefore the father had power to disinherit the son that married without his fathers leave ; and all the emperors and all the lawyers till the time of constantine did allow it : but then it felt variety and change , and it was limited to the case of the sons marrying dishonourably . the result of these three propositions is this , that every common-wealth hath power to extend or to streighten the fathers political power , & to give sentences and judgements upon the actions that relate to such power : and if the law does declare the children of marriages against the parents will to be bastards , they are so ; and the son not to succeed in his fathers estate , it must be so ; and the marriage to be a concubinate , it must be accounted so ; and the conjunction to be uncleannesse , it must be called dishonourable , and may be punished as if it were so : and this must last so long till the son be by the same law declar'd not to be under his fathers power as to that particular ; and when it is so , he can then chuse for himself without fraud or detriment ; though even then also he hath upon him two bands , reverence and piety , from which the son can never be emancipated as long as he lives , and as long as he can be obliged to be a thankfull person , ever remembring what the old sibyll said , that they deserve damnation … quíve parentes in senio linquunt , neque praemia digna rependunt pro nutricatu , vel qui parere recusant , aspera vel contra dixerunt verba parentes , who leave their parents in their old age , who speak words against them , who doe not pay their thankfull duty for their alimony and education , and who refuse to obey them , viz. according to the laws , and according to the exigence of reverence and piety which must be for ever . of exemption from the power of fathers . for by this means we shall the shortest and truest answer the inquiry , when a son is free from his fathers power , and how long he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as demosthenes his expression is , subject to the necessity of the fathers laws . i answer that , in those things which are parts of natural power and relate to personal duties , the father hath always a power of counsel , which must be regarded by the ties and analogies of reverence and piety , and the reasons of the things themselves . but in those powers which the law hath given him , he is to abide in them as long as the law permits ; for in this there is no other measure but the law . but in these and all other things whatsoever , when by nature and the laws we are quit from the empire of the father , and that power which is called castigation , or the power of command and coercion , we are still tied to fear him with a reverential fear , and to obey him with the readinesse of piety in all things where reverence and piety are to have regard and prevail , that is , where-ever it is possible and reasonable to obey . quae praerogativa ex beneficentia acquiritur perpetuo durat , said aristotle , the authority that is acquir'd by bounty is perpetual . and therefore even marriage it self does not quit the children from their duty : not onely by force of civil laws , in which sense the sons wife was in the fathers power as well as the son himself till he was emancipated ; but i mean it in respect of reverence and pious regards , and natural duty , and humble observation . for nomen patris grande mysterium est , & nomen matris arcana reverentia , said origen ; there is reverence , and there is mystery , and all sacrednesse in the names of father and mother ; and that dignity lasts for ever . the ancients tell that when danaus , who had given liberty to his fifty daughters to marry according to their own liking , was compelled to give them to the fifty grandchildren of aegisthus , he gave to each of them a sword , and commanded them to kill their husbands the first night before their congresse : and they thought themselves , though married , oblig'd to obey their father , and all did so but hypermnestra , who for her disobedience was question'd upon her life , and was by the equally-divided sentences of the judges acquitted . the like story to this is told by chalcondylas , that a daughter of a florentine physician being by the public request and necessity of the town given to lantislaus an amorous prince , who to get her besieged the town , her father gave her a poyson'd handkerchief which he commanded her to use upon the prince ; and she did so , and upon her self , and both died . these indeed were excesses of power and obedience : but i noted them to shew that the sense of the world is to suppose children oblig'd to their parents even when they are in the power of a husband , or in necessitude and conjunction with a wife . and this is extended also to daughters that are widows , if they be in minority , that is under years ; for so it was in the roman law ; or , if under any other number of years which the law calls minority in any government . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if she will marry again , let her marry by the consent of her father . . if a son be a magistrate , the magistrate is exempted , but not the son. that is , in those things which concern his office and dignity the father hath nothing to doe with him : but in things oeconomical the fathers power stands , and his person is capable of the same regards as formerly ; of all the same , salvo honore magistratus . but yet the reverence of such a son to a father ought to be no otherwise exacted then by the measures of prudence and custome , and the common usages of the place . when fabius maximus came to his son who was then consul , and sate upon his horse , otherwise then he ought , his son sent the lictors to him to call him to descend and come to him : and the old man gladly obeyed , and told him , non ego imperium tuum , mi fili , contempsi , i did not despise thy authority , but i tried if you knew how to be a consul : nec ignoro quid patriae venerationi debeatur ; verum publica instituta privatâ pietate potiora judico , i know what veneration is due to a father ; but the private regard must give place to the public laws . and yet even in things of public nature , if a father be wise , his counsel ought to have some force besides the reason . when the tribunes of the people , who sometime had consular dignity , contended which of them should goe to the warre against the lavicani ( for they all would fain have gone , but none would stay at home to take care of the city ) quintus servilius commanded his son to stay , and doe his duty at home ; and he did so , for it was for the public interest that one should , and the power of his father determin'd him when they all refus'd at first . . if a son enters into holy orders , it does not quit him from his duty and obedience to his father , unlesse the law declare it so ; that is , in such things wherein the fathers political power did consist . and we find in that collection of canons which is called apostolical , it is decreed that if a servant take on him holy orders against the will of his lord , there was a redhibition allowed ; he was to return to his service , till he was freed by his lord . the case is the same in princes and in fathers . there are four little queres more for the finishing this rule ; the answers to which will be short , because they depend upon the former discourses . . whether if the grandfather be alive , and the son be in his power , it be sufficient to legitimate the marriage of the nephew if the grandfather consent , though the father be not ask'd . to this the lawyers answer with a distinction : if the nephew marry a wife , the consent of the son must be ask'd ; but if the niece marry , the consent of the grandfather is sufficient : and so it is if the nephew marry in the same family , that is , the niece by another son . the reason of the last is , because the fathers are suppos'd willing to doe advantage to their own family , and therefore it may be sufficient that he who is in actual possession of the government should explicitly consent , and the other implicitely . but why to the marriage of the niece the grandfathers consent should be enough , but to the nephew's marriage the fathers consent also be requir'd , the reason that is pretended is onely this , because no man ought to have his heir provided for him against his will , of which there is no danger in the marriage of a daughter . but in short , though this was thus in the civil law of the romans , and was no more reasonable then we see ; yet now that it is a case of conscience i am to answer otherwise . for it is against natural and divine reason and laws that the father should in either of the cases be neglected , who ought rather to be preferred , as he that is most and longest like to be concerned in the good and evil of the marriage . . whether if the parents have consented and authoris'd the treaty of marriage till the affections of the children are irrevocably ingag'd , and afterwards retract that consent , the children are bound to obey their parents , and quit their loves . this i find in an elegant case related by gentian hervet in his oration to the council . damoiselle vitrou was espoused to a cavalier by her parents ; but when he would have married her and carried her home to his friends , her parents , i know not upon what account , chang'd their minds and refus'd to let her goe . but the souldier carries her away by force and marries her and lies with her , but us'd her ill ; of which she being quickly weary , flies into a monastery ; and that she might not be drawn thence and forc'd to return under her bondage , she pretends that he was not her husband by law , because he forc'd her from her fathers house against the will of her parents . to this it was answered in behalf of the husband , that she who was espoused legally , might be carried away by the spouse lawfully , according to that of gregory , and eusebius , si quis virginem aut viduam furatus fuerit , nisi fuerit à se desponsata , anathema sit . if she was not espoused , it is plagium & raptus , a rape and stealth ; but if she was , it was no fraud to him . now if this was no ravishment , as it is plain , because she was espoused , and she was willing , though her parents were not , then she was his wife , saies the law ; and if so , then the revocation or dissent of the father hindred not but that she might proceed thither where she was ingag'd . now this case went farre indeed : but if it be not gone so farre , yet if it be gone thither from whence they cannot honestly or decently recede , the fathers dissent ought not to be a prejudice to the consummation : for it began from an honest and a competent cause , it was a fire kindled from the sun , and it proceeds to that which is honest in it self ; and therefore there is no evil done . but if the parties are unengag'd , or be indifferent , or can well retire , the first liberty did not let them loose from duty , but that they are to abide therewhere they were , unlesse ( i say ) by that first leave they are pass'd beyond a fair return . for the affections and the great content of children is not to be plaid with , as with a tennis-ball ; and it is in this as in his children , if he have begotten the affection unto life , he must maintain it at his own charge . . whether mothers have the same authority over their children as the fathers have . to this i answer , that in the civil law sons were not in their mothers power , but in their fathers : appellare de nuptiis debui patrem ; and eustathius upon homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that gives the dowry , it is fit that by his will the marriage be contracted . this is well enough , that the father should doe it : but it becomes the piety of children to endeavour that their mother be pleased ; for to her also there is the same natural relation , obligation and minority , and in all things they are equal , abating the privilege of the sex ; and therefore though the same duty is owing to them both , yet their authority is severally express'd , which to my sense is well intimated by eustathius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not the power of my father , nor the persuasion of my mother , should make me marry even venus her self . where the mother is allowed onely the power of persuasion . but that also implies all her power , onely that is the most proper way for her exercise of it . and it is the most forcible . jussum erat , quodque est potentissimum imperandi genus , rogabat , qui jubere poterat , said ausonius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said julian the emperor . for they that can if they please compel , ought most of all to prevail when they counsel and intreat . but however things were in the law of the romans , yet by the laws of nature mothers , who have so great an affection to their children , and so great an interest in the good and evil respectively of their son in law's or their daughters manners , must with duty & tendernesse be regarded like the fathers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. cyril of alexandria : consonantly to the law of nature he commanded his son to abstain from such marriages as were displeasing to his mother . isaac did so to jacob. and to this purpose catullus elegantly presses this obligation . at tu ne pugna cum tali conjuge , virgo . non aequum est pugnare , pater cui tradidit ipse , ipse pater cum matre , quibus parêre necesse est . virginitas non tota tua est : ex parte parentum est . tertia pars matri data , pars data tertia patri , tertia sola tua est . — her father and her mother and her self had in her self equal share . but if the father be dead , then the question is greater , because if the mother have any power , she hath it alone : when her husband liv'd she had power as the moon hath light by the aspect of the sun ; but now that her light is extinguish'd , hath she any natural and proper power of her own ? to this s. austin answers clearly , fortassis enim quae nunc non apparet , apparebit & mater , cujus voluntatem in tradenda filia omnibus ut arbitror natura praeponit : nisi eadem puella in ea jam aetate fuerit , ut jure licentiore sibi eligat ipsa quod velit . from which words of s. austin it is plain , that in the disposing of her daughter in marriage by the voice of nature the mother hath a power ; and this is rather , and more , and longer then in the disposal of her son . the reason of both is the same , because by the advantage of the sex and breeding , the son will be fit to govern in the family ; and at the same time the daughter hath the weaknesses of feminine spirit upon her as much as the mother , and more by reason of her tender age and want of experience . to which may be added , that if the father be dead , the estate is descended upon the son , and then he is put by law under the power of tutors and guardians , and then is to marry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies the law , by the consent of his kindred and guardians ; that is , if he be not come to maturity : but if he be , the rule is , filius quidem pubes nullius expectat arbitrium , filia verò matris & propinquorum , a son that is of a marriageable age if his father be dead is wholly in his own power , but a daughter is under the power of her mother . and yet this also lasts no longer but to a certain age , which is determin'd by the laws of every nation respectively . and yet both the son and the daughter are to shew piety to their mother , and not to grieve her . pulchre deo obtemperat qui tristis est parenti , for he does ill serve god , that brings sorrow to his parent . and therefore the ancient laws of the romans were ever favourable to that part of the marriage which the mother chose . postulatu audito matris tutorumque , magistratus secundum parentis arbitrium dant jus nuptiarum , saies livy . but the wisigoths by their law were more kind to the mothers interst , for patre mortuo utriusque sexus filiorum conjunctio in matris potestate consistat ; both son and daughter if their father was dead were in the power of their mother , and were to marry by her appointment and counsel . and therefore simeon metaphrastes commends abraham for taking a wife at the command of his parents , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as knowing it to be one of the divine commandements to obey his father and his mother . but these things were varied by laws and particular considerations . that which is of universal truth is this onely , that in their natural minority children are equally under the power of their mother , as of their father when he was alive ; but when they can chuse , they are sooner quit from the castigation or legal coercitive powers of their mother , then of their father if he had liv'd . and this relies upon the practice and consent of all the world , and hath this reason , because women are not by laws suppos'd very fit to govern lasting interests . but lastly , they are never quit from their reverence and duty , piety and greatest and kindest regards : but the mothers dissenting does not annul the marriage of her sons that are of age ; and it is so far from that , that their not complying with their mother in this affair is onely then a sin when it is done with unregarding circumstances , or hath not in it a great weight of reason . but every child should doe well to remember their obligation to their mothers ; and as s. chrysostom said in his own case , when he had a mind to enter into a monastery his mother recalled him , or rather the voice of god crying , fili colito anthusam , son remember thy mother anthusa , and grieve her not as long as she lives . for nomen matris , arcana reverentia , there is a secret veneration due to the very name of a mother . . although a fathers authority is such that against it a son may not marry ; yet whether or no is the power of the parents such that they can compel a son or a daughter to marry whom or when they will ? to this i answer , that in the matters of marriage especially , and proportionably to the probable event of things in other lasting states of life , that of aristotle is very true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fathers authority hath in it no necessity , no constraint which heliodorus prusaeensis thus paraphrases , the commandements of fathers of their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have not in them such force that they can compel their children . and therefore pamphilus in the comedy complains passionately , and yet reasonably , proh deûm atque hominum fidem ! quid est , si non haec contumelia'st ? uxorem decrêrat sese dare mihi hodie : nonne oportuit praescisse me ante ? nonne priùs communicatum oportuit ? upon which place donatus said well , quia nuptiarum non omnis potestas in patre est , all the intire power of marriages is not in the fathers . it may not be done against their wills , but neither is their will alone sufficient . the fathers have a negative , but the children must also like . constat enim circa nuptias esse filiis liberam voluntatem : ideo servatâ ratione pietatis communicatum oportuit , said eugraphius . for it is certain they have the power of choice , and therefore in piety the father ought to have acquainted the son with it . and the same also is the case of the daughter , she is not to be forc'd to marry against her inclination and affections . eustathius upon that of homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was spoken according to the exactest political measures , that the father should chuse an husband for his daughter ●enelope , and yet that his daughter should like the yong prince ulysses ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there is difference between a servant and a child ; the father may chuse for his daughter , so that at the same time she may chuse for her self : and therefore ( saies he ) when homer said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saies it in respect of the father , that he may give her to whom he please ; but when he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saies it in respect of the daughter , that the man whom the father chuses must be gracious in her eyes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said priscus , it is impious to marry a daughter against her will. but this is to be understood with some restraint . for if a father may chuse , and the daughter may chuse too , how if it happens that they fancy several persons ? shall the fathers authority , or the daughters liking prevail ? both cannot prevail at once : but the question is , which shall , and when , and how long , or in what cases . to this i answer that if the matter be indifferent , or the person be fit , the father ought to prevail . patris quippe jussa non potuisse filium detrectare , a son may not refuse his fathers commandement . for the fathers authority is certainly a very great thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a father is by nature to his child both a lord and a prince : and therefore theophilus calls the paternal power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the title of the royal majesty : and though the old name for disobedience in the scripture is witchcraft , yet ennodius would fain have found a new name for this kind of it . non invenio quâ novum facinoris genus explicem novitate sermonum , quibus fuit sacrilegium non parere . it is sacrilege at least not to obey our parents . now although this be spoken generally and indefinitely , yet it must have it's effect in such commandements which have no great reason against them : and therefore if a father offers a wife to a son , or a husband to a daughter , such as a wise or a good man may offer without folly and injury , the child is not to dispute at all , but to obey , if the father urges and insists upon the precept . but there are some cases in which the father ought not to urge the children . . if the children be not capable or able for marriage , if it be destructive of their health , or against his nature ; and this excuse was allowed amongst the romans even where the paternal power was at the highest . solent qui coguntur à patribus ut uxores ducant , illa dicere , non sumus etiam nunc apti nuptiis . it is not fit to require them to marry that hate , or are unable to doe the offices of that state . . if the father offer to his child a dishonest or filthy person , unequal , or unfit ; that is , when it is notoriously or scandalously so : when the person is intolerably and irreconcileably displeasing , then the command is tyranny . the son is bound to obey his father commanding him to marry ; sed enim si imperet uxorem ducere infamem , propudiosam , criminosam , non scilicet parendum , said a. gellius ; but not if he offers to his child an infamous , a dishonest person . and so the law provides in behalf of the daughter , that she ought not to be compelled to marry an infamous man ; l. sed quae patris , ff . de sponsal . and so harmenopulus renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she that is under her fathers power can then onely refuse her fathers command , when he chuses for her a man that is unworthy in his manners , and a filthy person : and indeed in this case she hath leave to refuse the most imperious command of an angry father . son and daughter in this have equal right : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so lucian . though his father would have compell'd and forc'd him to marry a wife , yet he refus'd it : and he might lawfully , when he offer'd him a strumpet . but there is another sort of persons which are called turpes filthy or hatefull ; and that is , such as are deformed and intolerably ugly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith lucian , we call them filthy that are not fair or comely . but in this sense , if the father offers a husband to his daughter , she hath not liberty to dissent , but onely to petition for liberty : for beauty is not the praise of a man , and he may be a worthy person , though of an ill shape , and his wit and manners may be better then his countenance . and there is no exception in this , but that if the daughter hath us'd all means she can to endure him , and cannot obtain it , she can onely then refuse when she can be sure that with him she can never doe her duty ; of which because she cannot be sure beforehand , because his worthinesse may overcome the aire and follies of her fancy , therefore the unhandsomenesse of a man is not alone a sufficient cause for a daughter to refuse her fathers earnest commands . but yet in this case though a father have authority , yet a good father will never use it , when it is very much against his daughter , unlesse it be also very much more for her good . but a son hath in this some more liberty , because he is to be the head of a family , and he is more easily tempted , and can sooner be drawn aside to wander , and beauty or comelinesse is the proper praise of a woman ; comelinesse and good humor , forma uxoria , and a meek and quiet spirit are her best dressings , and all that she can be good for in her self ; and therefore the uglinesse of a woman will sooner passe into an incapacity of person , then it can doe in a man. but in these cases , as children should not be too forward to dispute the limits of their fathers power , lest they mistake their own leave or their fathers authority ; so fathers also should remember what the lawyers say , patria potestas in pietate debet , non in atrocitate consistere , the fathers power consists not in the surliest part of empire , but in the sun-shine side , in the gentlest and warmest part . quis enim non magis filiorum salutem quam suam curat ? saith tertullian . he is an ill father that will not take more care for the good of his child , then his own humor . the like is to be said in case the father offers to his child a person of a condition much inferior . for though this difference is introduc'd principally by pride and vanity in all the last ages of the world , and nobility is not the reward of vertue , but the adornment of fortune , or the effect of princes humors , unlesse it be in some rare cases ; yet now that it is in the humors and manners of men , it is to be regarded , and a diamond is really of so much value as men will give for it : and therefore a son or daughter may justly refuse to marry a person whose conjunction will be very dishonourable and shamefull : but at little differences children must not start . if the nobility marries into the family of a merchant , the difference is not so great , but that portion makes up the want of great extraction . for a husband or a wife may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , noble by their wealth ; so the greek proverb means : and old ennius translating of euripides his hecuba , makes wealth to be nobility , haec ita etsi perversè dicas , facile achivos flexeris . nam cum opulenti loquuntur pariter atque ignobiles , eadem dicta , eademque oratio aequa , non aequa valet . when the rich and the ignoble speak the same things , the rich man shall prevail when the ignoble shall not . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wealth makes nobility . and therefore in such cases , if the sons or daughters refuse the command of their father , it is to be accounted rebellion and disobedience . but this whole inquiry is well summ'd up in those excellent words of heliodorus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if the fathers will use the utmost power of law , it is enough for them to say , it is their will. and it is to no purpose to ask , where they have power to compel . but when there is a marriage to be contracted , it is fit that they both consent . there are some inquiries relating to the title of this chapter , which would be seasonable enough here to be considered , concerning the powers of husbands over their wives : but because the matrimonial questions and cases of conscience are very material and very numerous , and of all things have been most injur'd by evil and imperfect principles and worse conduct ; i though it better to leave this to fall into the heap of matrimonial cases , which i design in a book by it self , if god shall give me opportunity , and fit me with circumstances accordingly . chap. vi. of the interpretation , diminution and abrogation of humane lawes . there are seven ways of the changing of humane laws so , that the obligation of conscience is also changed : . equity , . judicial interpretation , . a contrary , or a ceasing reason , . dispensation , . commutation , . contrary custome , . direct revocation or abrogation . of these i am to give account in this chapter , that the conscience having already seen her obligation , may also discern when she enters into liberty . §. . of equity . rule i. vvhen the letter of the law is burdensome and unjust , the meaning and charity of the law does onely oblige the conscience . scire leges non est verba earum tenere , sed vim ac potestatem ; quia prior atque potentior est quam vox mens dicentis , say the lawyers , the mind of the law-giver is more to be regarded then his words . for words change , and things change ; and our expressions sometimes the more literal they are , the more obscure they are , because there are more words then things , and the circumstances and appendages are the best commentary . leges perquam egregia res sunt ; sed is qui legibus utitur nimium exacte , videtur esse sycophanta , said menander . it is not the office of a judge or prince , but of a sycophant , to be exact in the use of his laws : but there is abatement and allay to the words by the purpose of him that spake them . for nullam rem neque legibus , neque scripturâ ullâ , denique ne in sermone quidem quotidiano atque imperiis domesticis recte posse administrari , si unusquisque velit verba spectare , & non ad voluntatem ejus qui verba habuerit accedere , for nothing can be rightly administred either in lawes , or common talk , in public or domestic governments , if we regard the words more then the mind of him that spake them . there are some tacite exceptions in all laws that would not be tyrannical . quaedam etiamsi nulla significatione legis comprehensa sint , naturâ tamen excipiuntur , saith quintilian ; natural reason excepts some things which are not excepted in the law . and it was counted a fierce and cruel piece of importune justice in basilius macedo the emperor : when a stagge fastned his horn in the princes belt and toss'd him up with very much danger , one of his guard with a faucheon cut the princes girdle and rescued him from his sad calamity ; but he caus'd the poor man to be put to death , because by the law it was capital to draw a sword upon the prince . the law could never intend to make it death to save the princes life . here was a necessity in this case ; and if it had been like a fault , yet here it had been excusable ; for necessity excuses whatever it compels to . now this happens in the matter of penal laws principally ; for those equities which are alleviations of duty , i shall consider under the other heads : but in penalties it is not onely the charity but the justice of the law , that the subject should neither be shared by an unwary or obscure letter , nor oppress'd by an unequal punishment . quid tristes querimoniae , si non supplicio culpa reciditur ? laws intend not to cut away the life or to pare away the goods of the subject , but to cut off his crimes , to restrain him from that which the law would not have him to doe . this in propriety of speaking is justice : but equity although it signifies all that reasonablenesse by which the burden of laws is alleviated , and so will comprehend the six first heads ; yet here i mean it in the particular sense , that is , the easing of punishments ; and the giving gentle sentences ; not by remission of what is justly incurred , for that is clemency , but by declaring the delated person not to be involved in the curse of the law , or not so deeply ; not to punish any man more then the law compells us ; that 's equity . and to this many rules in the law doe minister . . non debet aliquis considerare verba , sed voluntatem , cum non intentio verbis , sed verba intentioni debeant deservire , said the law . which is thus to be understood ; not that we are blindly to aime at some secret purpose of the law-giver , for the intention of man is to be judg'd by his words , and not the words by his intention . but the meaning is , that if some words be obscure , they are to be made intelligible by others . incivile enim esse nisi tot● lege perspectâ unâ aliquâ ejus particulâ propositâ judicare , saies the law . we must in discerning the sense of the law take in all together , the antecedents and the consequences ; and if darknesse be over all the face of the law , th●n the intention is to be judg'd by circumstances , by the matter and the occasion , by the story and by use . intelligentia dictorum ex causis dicendi assumenda est , said s. hilary , by the causes of the law we may judge of the intention of the law-giver . . when the first sense of the words inferres any absurdity , contradiction , injustice , or unreasonablenesse , the mind of the law-giver is to be suppos'd to be otherwise , and the words are not to be adhered unto . in ambigua voce legis ea potius accipienda est significatio quae vitio caret , praesertim cum voluntas legis ex hoc colligi possit . the laws are suppos'd to be good , and therefore no evil can come from them , and if there does , that was not their mind ; for , as cicero said rarely well , verba reperta sunt , non quae impedirent , sed quae indicarent voluntatem , words were not invented to obscure , but to declare the will , and therefore not the words but the will is to prevail ; for if we could otherwise certainly and easily understand the princes will , we should never use words . when leo isaurus was in expectation of the greek empire , he dealt with two astrologers that were jews : they promis'd that the summe of affairs would fall into his hands , and he promised them to grant them any one petition they should ask . when he had obtained his desires , they desir'd , that all the images of saints might be demolished : he granted their request , but put them to death who put it in execution . this was against that mind of the promise which the prince had or ought to have had , and he did not keep his promise though he kept his word ; for it is not to be supposed that he promis'd or intended to reward them with a mischief . so it is in laws , if an evil be consequent to the observation of the letter , the intention is then wholly to be regarded ; for fraudem legi facit , qui salvis verbis legis , mentem ejus circumvenit , saith the law , the law is then abus'd , when you keep the words of the law and prevaricate in the sense and meaning . . if the intention be gathered by circumstances , by comparing of laws , by the matter and by appendages , and yet but obscurely , the obscure words are rather to be chosen then the obscure intention . the reason is , because words are the first and principal signe of the intention , and therefore ever to be preferred , and we are to seek no other , but when by accident these are hindred to signify : when the intention and the words doe differ , by what means soever the intention can rightly be found out , that must be stood to . ex lege esse tam quod est ex sententia legis , quam quod ex verbis ; for that is law which is signified by the words , or by the causes and matter and circumstances . but when in respect of the obscurity on all hands the case is indifferent , we must stand to the words ; for there is equity in that , that what is first in every kind , should be preferr'd and be the measure of the rest . . adde to this , that unlesse it be manifest that the words doe not represent the intention of the law-giver , the conscience of the subject is to obey the words of the law : so the law it self saies expressely , non aliter à significatione verborum ejus recedi , quam cum manifestum est aliud ipsum sensisse . for if this rule were not our measure , every witty advocate might turn laws to what purpose he please , and every subject would take liberty to serve his prince not by the princes law , but by his own glosses ; and then our conscience could have no measure of duty , and therefore no ground of peace . . when there is and ought to be a little deflexion from the natural or grammatical sense , and this deflexion is evident and perceiv'd , we must stand to that sense without any further deflexion , as strictly as to the first natural sense . that is , when a word in law signifies many things by proportion and analogy , but one is the principal , we must stand to that principal . as if a law saies , he that steals a chalice from a church , let him die the death ; the word death must signify naturally , for the separation of soul and body . but if by any other indication it appear not to signify in the first natural sense , then it must signify in that sense that stands next to it ; it must stand , as the logicians say , pro famosiori analogato , and therefore must signify a civil death , that is , banishment , or the diminution of his head by losse of liberty , according to the usage of the laws . and when it is said , the son must inherit , it is meant , not the natural but the legitimate ; or if not this , yet not the adopted but the natural , not the yongest but the eldest . . if words us'd in law have a civil signification , by parity , by extension , by fiction of law , it is then to be followed and chosen , and the natural to be left , when the circumstances ; the matter and the appendages doe enforce it , else not : but yet the legal sense of a word though it prevails not against the natural , yet it must prevail in the common sense of law , against the sense of privilege and exception . among the romans they who had three children had a right not to be sent to the warres . but if by the common use and signification of the law , the word [ children ] had signified nephews , or adopted children , although this sense could not have prejudic'd the first and natural sense of the word ; yet when the emperor gave the same privilege to them that had children in no sense , but to such as made three books , children of the brain , the second sense could not prevail against the first , yet it might against the last . . words that are of civil or legal signification must not signify according to grammar , but according to law. suspension must not signify hanging of the man , but a temporary laying aside his office or emolument : and sacrament must not in theology signify an oath , but a religious ceremony of christs institution . for whatsoever is a word of art must be understood by the measures of that art ; and therefore if it be a law-term , though that word be us'd also in common among the people , yet not this sense but that is to be followed in the understanding of the law * . but if the law hath no propriety of use or interpretation in the word , but takes it up from the common usages of the country , not the best lawyers , but the best masters of language are the best interpreters . to which this is to be added , that if a word in law be taken from the common use , and this use change , and the law abide , the word in the law must abide the same as does the law , and must not change with the common use : and in this case , not the best lawyers , nor the best grammarians , but the best historians are the best measures of our conscience . the word censeo in the law of the romans at first did signify to appoint , afterwards to estimate , and then to censure , and at last to counsel or to suppose . now when the word censere is used l. ult . ff . de suis & legit . haered . it must not be expounded by cicero in his oration pro cluentio , where it stands for liquet , for in this law it stands for consulere : and therefore in such cases we are to inquire what the word signified when the law was made , for the word in the old use is not the measure of the present use ; nei●ther if it were clear what it meant in the ancient laws , could that be the mea●sure of expounding contracts or humane acts or obligations at present ; not yet can that word in that old law receive an interpretation by the differen●e which it hath got by time . but it may be some of these rules will be but seldome usefull to our cases of conscience ; possibly they may often : but then to reduce these things to the intentions of the present rule , and to become a measure of practice , there are three great rules which are the best and most general measures of finding out the meaning of the words of laws in order to equity and conscience , when the grammar or the common use of the words themselves is not sufficient . . that is the meaning of the words of the law that does the work of the law . and this is the first rule of equity . for it is but conscience to suppose that he that makes a contract does it bonâ fide , and he that makes a will would have it executed , and he that leaves a legacy would have it doe good , & he that appoints a guardian would have one that should be fit for the imployment , that the thing in hand may not perish and come to nothing . and therefore brasidas did cavil , not treat like a prince , when having agreed with the greeks that he would quit his claim to the boeotian fields , he afterwards told them that those were not the boeotian fields but his own where he encamp'd his army . which thing if it had been true , they all had treated about nothing . and when the laws of sicily forbad their priests to resign their benefices to their sons , the two priests of panormo that agreed together interchangeably to resign their's to the son of each other , did keep the words of the canon well enough ; but they took a course that the law should not acquire it's end , and therefore they sinn'd against it's meaning . and this rule is of great use in all doubtfull and amphibological expressions , according to that rule in the law , quoties idem sermo duas sententias exprimit , ea potissimum excipiatur quae rei gerendae aptior est . thus in the discerning contracts and other entercourses , the substance of the thing and the present imployment is more to be considered then any improper or aequivocal expression , or quirk in the words of the law or entercourse . antonio casulano a poor piemontane having a sad vintage & harvest one year by reason of the early rains running from the hills before he had gather'd his fruits , comes and complains to his landlord signior vitaldo , and tells him his sad condition , and how unable he was to pay his rent . vitaldo pitying his poor tenant , told him he would never exact any thing of his tenants that were ruin'd by the hand of heaven , and therefore for his rent he bid him be at rest and let it alone . casulano makes his leg and thanks his lord , and goes home . but the next year he had so brave a harvest and so full a vintage , that it was greater then two years before . he comes and brings this years rent : but vitaldo asks him where was the rent of the former year . the tenant saies it was forgiven him . here then is the question , what was meant by , let it alone , and he would not exact his rent of his disabled tenants ; that is , while they were not able he would forbear them : for there all the entercouse was about forbearing the rent , and he never thought to ask his lord to forgive it him . but this sense of the words was rei gerendae aptior , it was agreeable to both their interests in conjunction , and therefore casulano is bound in conscience to pay his rent . so the lawyers say , si ambigua sit intentio seu actio , quod utilius sit actori accipiendum est . the landlord is to have the advantage of the ambiguity ; for besides that he knew his own meaning best , the right was his , and no man is to be presum'd to part with his right against his will. and thus it is in the law , as well as in contracts , amphiboliae enim omnis in his erit quaestio : aliquando uter sit secundum naturam magis sermo ; semper utrum sit aequius , utrum is qui sic scripsit ac dixit , sic voluerit . so quintilian draws into a compendium all the rules of expounding doubtfull words . first , see whether it be agreeable to the thing in hand , for no man is willing his own act should perish : for this sometimes will doe it ; but if it will not , then equity must intervene : but if by any other way we know the mind of the law-giver , that is of all things to be preferred . for though the case be hard , yet if it was the mind of the law-giver and be not unjust , it must stand . quod quidem perquam durum est , sed ita lex scripta est , it is hard , but so the law is written . that is , if the mind of the law-giver be certain and clear , no equity is to intervene ; but when the mind is not known , equity is the best meaning . but of this by and by . this is of great use in religion as well as in justice . for when god gives a command and uses mystical expressions , metaphors , ritual or typical representments , or signifies his pleasure by the outside and crust of services , though this is not to be despis'd or omitted , yet the spiritual and moral sense and internal service is the principal , that is rei gerendae aptior , more to god's purposes , and more to ours . when god commands us to repent , and to serve him , he that asks the question , when god would have us to repent , whether it will not serve the turn if we repent at all , if we repent upon our death-bed , because the words of the commandement doe indifferently signify any time ; here we are rightly determin'd by this rule , that was god's meaning which does god's work , that without which the work would perish , and god would not be serv'd : for god's intention being that we should glorify him by a free obedience , and serve him in a holy life , that which makes god to loose his purpose , cannot be the meaning of his words . thus when god commands us to come into his courts , to fall down upon our knees before his footstool ; it must mean that we must worship god with the lowest adoration of our souls , with the prostration of our mind : for the body without the mind being nothing , unlesse this commandement for bodily worship be expounded to signify the worship of the spirit , god is injur'd , his intention is defeated : and therefore the law hath taken care of this . impropriè verba regulariter non accipiuntur , nisi aliter actus vel periret , vel elusorius redderetur , words are not to be taken improperly , unlesse the proper acception of it does elude the purpose of the law-giver , and makes his law vain . thus the very gentiles understood the mind of god : when he commanded men to offer sacrifices and oblations to him , his meaning was , they should kill their lusts , and sacrifice themselves to god. to this purpose are those excellent words of menander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that offers to god the sacrifices of bulls and goats , or of any other beast , gold or rich garments , ivory or precious stones , and thinks by this means to reconcile god to him , is deceiv'd , and is a fool . when god commanded these things he intended to be understood to other purposes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the sacrificer must be a spiritual man , dead unto sin and living unto righteousnesse ; he must be chast and charitable , just and true , a despiser of the world , and must not desire so much as another mans pin ; and he must be the same in private as in public , walking ever as in the presence of god. this is an excellent summe of religion , and the best interpreter of the spiritual sense of moses law , next to the sermons of the gospel : but without this the work of god had perished , and religion it self had been elusory . and this is a sufficient warrant for a sense beyond the letter of a commandement . . in all laws and obligations of conscience by contract , when any doubt arises , we are to consider what is most likely and what is most usual , and rest upon that . in contrahendo quod agitur pro cauto habendum , saies the law . we must suppose that the contractor did intend that sense that is the wariest , because that is the most likely ; nothing being so reasonable as to think the man intended that which all the world does , that is , to buy cheap and to sell dear . if this will not doe it , then we must run to the custome of the country ; because the things and manners of custome , though they were not in the contract , yet veniunt in bonae fidei judiciis , they are to be of weight in judgements , as being a reasonable decision of questions and obscurities . but if nothing of all this will doe , then comes in the principal rule of equity and remissions : semper in obscuris quod minimum est sequimur , in all things of burden the least is to be chosen . this is of use in contracts , in testaments , and in infliction of punishments . * in contracts . he that promises to give a man an hundred or two hundred pound , cannot be challeng'd nor oblig'd but for a hundred . in summis semper quod minus est promitti videtur . the reason is , because when two things of burden are expressed , he that promised must so far be his own judge as to determine himself in the event , when he did not in the stipulation ; and therefore it is to be presum'd that he would be bound but to the lesse . for as in the canon law , when a bishop had obtain'd leave to resign or quit his litle bishopric , of his superior , it is not granted that he shall be translated to another in the grant of cession ; and the reason given in the law is this , nam si circa translationem idem fieri voluisset , quod de cessione dixerat , & de translatione poterat expressisse , because he that granted a cession , could as easily have said translation if he had so intended : so here also it is presum'd that he intended to give the least , because if he had intended the biggest , he might as easily have said so , as to have nam'd a lesse ; and if he intended the greater , he may perform it yet if he please . thus if titius promise to pay his debt within a year or two , caius cannot by virtue of that promise force him to pay it till the two years be out . * in testaments also the case is the same . maevius makes his will , and leaves lucius his heir of all , but gives his sister as much as one of his sons . the heir is tied to pay his aunt but so much as that son hath whose portion is the least . thus when regulus left to his wife quintilla the field that was next to the campus martius , the praetor understanding that he had two fields next to the campus martius , gave her the least of the two : the reason is , because the father is suppos'd to put upon the heir that burden which is the lighter . but this holds not in all cases : the rule is the same , and ease and remission is to be done , and the gentler sentence is to be followed , and the least burden to be impos'd , and the smallest legacy to be pai'd and receiv'd , or the most advantageous sense of favour is to be pursued : but all the difficulty will be to whom the ease or the advantage is to be done ; for sometimes one , and sometimes another is to have the benefit of the chancery . . for the heir is to be favour'd against the legatées , unlesse god and religion be the legatée , for the church is to be favour'd against the heir . and therefore scaevola said , that if a roman in his testament appointed an image to be set up in a temple in which there were marble and brasse and silver statues , the legacy was to be performed in the most costly material ; idque favore dei & religionis , saies the law ; because in doubts it is fit that god should have the preeminence , and it is also to be presumed that the testator intended to give the best unto the best . let the instance bé chang'd and it is a good measure for conscience in the causes and questions of christians . . the heir or the donor is to be eas'd and to be understood in the least sense , unlesse that least sense makes the gift unprofitable and good for nothing . aruns dying left a servant to his brother for a legacy . canidius who was the heir offers to give to his uncle his man spinax , who was the veriest rogue in all the empire . but his uncle answered , my brother did not intend to give me a mischief . then he offers him lentillus who was little better then a fool . to this his uncle answer'd , my brother did not intend to give me nothing . and at last the uncle demanded aretius , who was his brothers physician : but that canidius refus'd , and he might very well ; but he gave him merula that was a very good baker , and both were indifferently pleas'd : but such a one that was not the best , and yet was good for something , was due by justice . . causes of repetition are to be favour'd more then causes of gain . he that desires but to save himself , or to get his own , is to have the advantage of him that if he prevails gets gain : and the reason is , because it is better to save a main stake , then to get an accession ; it is better to have one preserved then another increased : and it is more to be presumed that he who demands restitution seeks but his own , then that the others gain is justly his . . he that buyes in doubts of conscience and law , is to be preferr'd before him that sells , and the interpretation ought to be on the behalf of the first . the reason of this is , because he that sel●s cannot so easily be deceiv'd as he that 〈◊〉 , for every man is justly presum'd to know the price of his own goo●● , and be cunning in his own trade . . for dowries and . for liberty and . possession sentences are to be given in the favourable sense , because the cases themselves are full of charity and mercy ; and they that complain in these cases are commonly the oppressed party . * this rule also is intended and that principally in punishments and penal sentences of law . where if the law be obscure , it is on all hands confess'd , that the sense of equity is an excellent interpretation and declares the mind of the law-giver : and it is also true that if several pen●lties be expressed in the law , ordinarily the judge is to impose the least ; and the reason is , because he does at once the actions of two vertues ; it is justice and it is charity at the same time . i say ordinarily , for sometimes there are great examples to be made , and in them there is very often aliquid iniqui * , nothing of equity , but something that was very hard : and the hebrew kings ( say the rabbins ) had a power of causing the malefactor to hang all day and all night upon the accursed tree ; though the law was more gentle , and commanded the body to be taken down before the sun set ; but if the public necessity requir'd it , the jewish doctors say that their kings had power . but the great difficulty is , when the words of the law are expresse , and name the punishment , whether or no can there be any remission by equity or interpretation ? titius being cited to appear in court , came not , and was fin'd : but he came immediately . the question is , whether he ought in conscience to be relieved . it is certain that in law the sentence against him is just ; for let the cause be never so odious , the law must be understood according to the propriety of the words , unlesse the intention of the law-giver can otherwise be certainly known . but if by any ways he can be relieved , he ought to be , if there be evident equity on his side . but because this equity is against the solemnity of law , it must be introduc'd as solemnly , that is , by a law , or a solemn decree according to the disposition of law . but this latter part is matter of prudence more then of conscience ; and concerning this conflict of law and equity cicero hath spoken excellent things , as who please may see in his oration pro caecina and in his lib. . vet. rhet. but for the practice of it both in law and conscience it is an excellent rule of law , capienda est occasio quae praebet benignius responsum ; an occasion must not be forc'd against law , but if any can be found it must be us'd in the behalf of equity . and therefore celsus , marcellus and ulpian are noted with a fair memory for being studious of equity in the sentences of law : and for this very thing cicero commends servius : but scaevola , paulus , julianus and the sabiniani and some others were more propense to rigor and subtilty , and were lesse belov'd . turpe rigor nimius : torquati despue mores . titus manlius was to blame in putting his son to death for a glorious victory gotten by a little offence . but all good laws were ever desirous of easy interpretation when the matter it self was a burden : and it was well said of gattinara to the emperor charles the th , chi vuole troppo abbracciare , va à pericolo di non strignere cosa alcuna , he that strains the cord too hard , breaks it and can bind nothing . periculosum est praegrave imperium : & difficile est continere quod capere non possis , said * curtius . he that fills his hand too full , le ts goe more then he should . there is a measure in laws , which must not take in every thing , but let some things passe gently ; for a government that is too heavy is dangerous : and therefore without all peradventure when the punishments are general , the least special ought to be taken . thus gentlemen are not to be punish'd with the punishment of slaves and vagabonds . if bodily punishment by law be commanded , scourging is to be understood , or such as is in use in the nation , and not the cutting off a member , or putting to death , say the greek lawyers . and there is no exception to this , but this onely , that this is to be understood in lighter offences , not in greater ; for in these it may be of as much concernment to justice that the severer part be taken , as it is to charity that lighter offences should carry the lighter load . and therefore the s. c. syllanianum decreed that if a slave had kill'd his lord , all the slaves in the house should die for it . it was a hard and a severe law ; but it was a great crime , and by great examples the lives of masters were to be secur'd : and to this purpose c. cassius the lawyer defended it with great reason , as is to be seen in his oration in tacitus . . in matters of favour and matters of piety , the sense of the law is to be extended by interpretation . things odious and correctory are called strictae in the law , and that which is favourable is called res ampla ; because as the matter of that is to be made as little as it may be , so the matter of this may be enlarged . thus if any thing be done in the favour of the children , the adoptive and the naturall are included , when it is not to the prejudice of the legitimate . and that which is made legitimate is to be reckoned as that which is so of it self ; and he that is naturaliz'd is to be reckon'd as a native ; and a freed man , as he that was born free ; and the privileges granted to a city are to be extended to the suburbs . but this rule is to be estimated as the former , there being the same reason of contraries , save onely that there is in the matters of favour something of particular consideration . for although it is by the former measures set down who are the persons , and which are the causes to be favour'd and eas'd ; yet those persons are not in all cases to receive the advantage ; that is they are in all cases which the words of the law can bear , except that by that favour the whole processe be evacuated , or the thing be lost . therefore although the guilty person is favour'd in all the methods and solennities of law , where the law can proceed ; yet where the favour would hinder the proceeding , the accuser and not the guilty person is to receive it . for the accuser hath the advantage of taking his oath in law , which the guilty person hath not ; because the law supposes he will deny the fact , right or wrong . and thus we are also to proceed in our private entercourses of justice and charity , we are rather to believe the accuser swearing , then the accused . but if the accusation be not sworn , or if the guilty person be brought into judgement upon suspicion onely , and a public fame , we are rather to believe the accused swearing his innocence , then the voice of fame , or uncertain accusers . §. . judicial interpretation . rule ii. when the power that made the law does interpret the law , the interpretation is authentical , and obliges the conscience as much as the law ; and can release the bond of conscience so far as the interpretation extends , as much as if the law were abrogated . when the law is interpreted by the emperor , ratam & indubitatam habendam esse say the lawyers . the reason is plain and easy . the law is nothing but the solemn and declar'd will of the law-giver ; and he that speaks , best knows his own mind ; and he that can take away the law , can alter it ; and he that can cut off the hands , may certainly pare the nails : and since the legislative power never dies , and from this power the law hath it's perpetual force , and can live no longer then he please , by what method of law soever he signify his mind , whether it be by declaring the meaning of the law , or by abating the rigor of it , or dispensing in the case , or enlarging the favour , or restraining the severity ; it is all one as to the event and obligation of conscience . the interpretation is to the law , as the echo to the voice ; it comes from the same principle ; and though it speaks lesse , yet it speaks oftner , and it speaks enough , so much as is then to be the measure of the conscience in good and evil . for when the law-giver does interpret his law , he does not take off the obligation of the law , but declares that in such a case it was not intended to oblige . tacitus tells of a roman knight who having sworn to his wife that he would never be divorc'd from her , was by tiberius dispens'd with when he had taken her in the unchast embraces of his son in law . the emperor then declar'd that the knight had onely oblig'd himself not to be divorc'd , unlesse a great cause should intervene . thus we find that p. lucius * the d did absolve those from their oath that sware they would not speak to their father or mother , brother or sister , or shew them any kindnesse : but this absolution quitted them not from the sin of a rash & impious oath , but declar'd that they were not bound to keep it . absolvit , i. e. absolutum ostendit , as pope nicholas did in the case of the arch-bishop of triers , he declar'd him to be at liberty ; and the glosse derives a warranty for this use of the word out of the prophet isaiah . it was ill said of brutus , that a prince might not be more severe , nor yet more gentle then the law . for there are many things quae naturâ videntur honesta esse , temporibus sunt inhonesta , saith cicero , which at first sanction of the law and in their own nature are honest , but in the change of times and by new relations become unjust and intolerable : and therefore the civil law allows to princes a power juvare , supplere , corrigere , to help , to supply , to correct the laws . for those are but precarious princes who when they see a case that needs a remedy , cannot command it , but like the tribunes of rome , when they offer'd to intercede and interpose between fabius and the sentence of papyrius the dictator by which fabius was condemned , could effect nothing till they went upon their knees in his behalf . but it is worse that the laws of a nation should bind the prince as jupiter in homer was bound by the laws of fate , so that he could not help his son sarpedon , but sate weeping like a chidden girle . but of this i have already given sufficient accounts . the supreme power is dominus legum , canon animatus in terris , lex animata , fons justitiae , supra jus dispensare potens , as innocentius said of himself ; and therefore of this there can be no question . inter aequitatem jusque interpositam interpretationem nobis solis & oportet , & licet inspicere , saith the emperor , c. de leg . & const . princ. the prince alone hath power to intervene between equity and strict law by his interpretation . this is now to be reduc'd to practice . first this power must be administred with noblenesse & ingenuity ; not fraudulenty , or to oppresse any one , which cicero calls calumniam , & nimis callidam , sed malitiosam juris interpretationem , a crafty and malicious commentary . such as was that act of solyman , who after he had sworn never to take from ibrahim bassa his life , kill'd him when he was asleep , because talisman the priest declar'd that sleep is death . thus the triumviri in rome having a mind to kill a boy , which by the force of law they could not doe , they gave him the toga virilis , and forc'd him to be a man in estimation of law , that by law they might oppresse him : and mithridates king of armenia thought himself secure when radamistus the son of pharasmanes the iberian king had promis'd he would neither stab nor poyson him ; but the yong tyrant interpreted his promise maliciously , when he oppressed him with pillows and featherbeds : and all europe hates the memory of the arch-bishop of mentz , who having promis'd to atto adel a palatine of franconia that he should safely return out of his castle , did indeed perform the letter of his word ; but pretending kindnesse as well as justice , when he had brought him forth of the castle , passionately invited him to break-fast , and then killed him when he reentred . the power of princes to give senses to their laws must be to doe justice and to give ease to the pitiable and oppressed . ly , this power is not to be administred but upon grave & just causes : for to be easy and forward in bending the laws by unnecessary interpretations is but a diminution of justice , and a loosenesse in government ; as was well observ'd by livy , speaking of those brave ages in which the romane honesty and justice was the beginning of the greatest empire of the world , sed nondum haec quae nunc tenet seculum negligentia divum venerat , nec interpretando sibi quisque jusjurandum & leges aptas faciebat , sed suos potius mores ad ea accommodabat , the neglect of the gods and the laws was not gone so farre as to bend the laws to the manners of men , but men measur'd their manners by the laws : and then no man can deny to a prince leave to derogate from his laws by such interpretations . licet enim regi in civitate cui regnat , jubere aliquid quod neque ante illum quisquam , neque ipse unquam jusserat , saith s. austin ; a king in his own dominions may command that which neither any man before him , or himself before that time commanded : meaning that although he must govern by his laws , yet when there is a favourable case , he may give a new sense to them , that he may doe his old duty by new measures . thus solomon absolved abiathar from the sentence of death which by law he had incurred , because he had formerly done worthily to the interests of his father david . thus when cato censor had turned l. quinctius flaminius out of the senate , the majesty of the roman people restor'd him ; and though they had no cause to doe it , yet they had power . now this power though it may be done by interpretation , yet when it is administred by the prince it is most commonly by way of pardon , absolute power and prerogative . thus princes can restore a man in bloud . fas est cuivis principi maculosas notas vitiatae opinionis abstergere . so antony the emperor restored julianus licinianus whom ulpian the president had banished . when a law determins that under such an age a person shall be uncapable of being the general of an army , the supreme power can declare the meaning of the law to be , unlesse a great excellency of courage and maturity of judgement supply the want of years : in which very case scipio africanus said wisely , when he desir'd to be imployed in the punic warre , se sat annorum habiturum si populus romanus voluerit , he should quickly be old enough if the roman people pleased . thus tiberius put nero into the senate at fifteen years of age , and so did augustus the like to tiberius and his brother ; and the people declar'd or dispens'd the law in pompey's case , and allowed him a triumph before he had been consul or praetor . but to this there is not much to be said ; for he that can make a new law , may by interpretation change the old into a new ; that is , any interpretation of his is valid , if it be just , naturally just , though it be not according to the grammar or first intention of the civil or municipal law : quia si leges condere soli imperatori concessum est , etiam leges interpretari solo dignum impero esse oportet . he that can doe the greater can doe the lesse ; and he that hath power of cutting off the head , can dispose of the tongue as he please , so that if it will not speak what he would have it , he can take a course it shall speak nothing against him . but the case is otherwise in judges . for the interpretation of laws made by judges is matter of fidelity and wise dispensation , but nothing of empire and power ; and it is a good probable warranty of conscience , but no final determination in case any cause of doubt happens to oppose it . and this was well observed by cicero : nemo apud judices ita solet causam agere ; ignoscite judices , lapsus est , non putavi , si unquam posthac . in senatu vero , & apud populum , & apud principem , & ubicunque juris clementia est , habet locum deprecatio . no man is to ask any favour of the judges but what the law allows him , but of the prince he may ; a quo saepe rei , nullo licet aere redempti , accipiunt propriam donato crimine vitam . for what is wanting in the provisions of law he can make up by the fulnesse of his power : and if there be no injury to any , let there be what favour or indulgence he please , his interpretation is good law , and can bring peace to the conscience in the particular . according to this is that of the lawyers , qui jurato promisit judicio sisti , non videtur pejerasse , si ex concessa causa hoc deseruit , he that hath sworn to appear in judgement , is not perjur'd if he have leave given him not to appear : meaning , from him that can interpret the law , or dispense , declare the man not bound , or give leave to break it . but when the judges interpret a law , they either expound it by customes of the court or country , or else by learning and wise conjectures . interpretations by prevailing and allowed customes are good law and sure measures of action according to the doctrine of customes ; of which in part i have given account , and shall yet adde something in the . § . of this chapter , and therefore i shall adde nothing here . but if the judges interpretation be onely doctrinal , it is sufficient to us that it is not introductive of a law , and it cannot of it self be a resolution of conscience ; but is to be made use of according to the doctrine of probabilities * . this onely is to be added , that if the authoriz'd judges doe consent , and by a delegation of power , or the customes of the nation , or the disposition of the law the sentence does passe in rem judicatam into a legal sentence , then it obliges as a law ; for it is a warranted interpretation and declares the sense of the law , and consequently does bind the conscience . §. . a contrary or ceasing reason . rule iii. a law made for a particular reason , when the reason wholly ceases , does no longer oblige the conscience . the title of this § . implies a distinction of reasons considerable in this particular . for sometimes it happens that onely one reason dies , and there is no other change , but that the efficient cause of the law , from whence it had it's being , is dead . but sometimes it is more then so ; for not onely the reason of the law is gone , but a nettle is risen up in the place of it , and that which was once profitable is become intolerable , and that which was just is now dishonest , and that which was righteous will not be righteous still , but against the public interest . * now when a contrary reason does arise there is no peradventure but the law ceases : and this is to be extended not onely to the case of injustice or impossiblity , but of trouble or of uselesnesse ; that is , if the contrary reason makes things so that the law could not justly have been impos'd , or if it had been de facto impos'd , it could not oblige the conscience , then the conscience is restor'd to liberty and disobligation . * but then this case must be manifest : for if it be doubtfull , the law retains her power ; for it is in possession , and the justice of it is presum'd . but if the reason of the law ceases onely , and no more , there is some more difficulty , for it may be the will of the prince does not cease , and he intends the law should last for the support of his authority ; and that will be reason enough to keep up a law that once was good and now hath no harm in it : and there ought to be a great reason that shall change a custome , though it be good for nothing ; and where there was a law , a custome will easily be suppos'd , especially if the law was usefull and reasonable , as we suppose in the present case . and if the law did prevail unto a custome , and that it be not safe to change a custome , then though the proper reason of the law be ceas'd , there is another reason arisen in the place of it that will be enough to bind the conscience to obedience . for the stating of this question , it is still necessary that we yet first distinguish , and then define . . some laws have in them a natural rectitude or usefulnesse in order to moral ends , by reason of the subject matter of the law , or by reason that the instance of the law is made an instrument of vertue by the appointment of law . . others have onely an acquir'd rectitude , and an extrinsic end ; that is , it was by the law-giver commanded in order to a certain purpose , and beyond that purpose it serves for nothing . thus when a prince imposes a tribute upon a country for the building of certain bridges , when the work is done , the tribute is of no public emolument . but if he imposes a fast upon wednesdays and fridays for six moneths to obtain of god to remove the plague from a city or a country , though the plague be gone before the end of four months , yet the fast may serve many other good ends . another distinction to be considered is concerning the cessation of the reason of the law , whether the reason be intrinsecal or extrinsecal . for sometimes the reason ceases universally . sometimes it remains as to the generality , but is alter'd in the particular cases . so if a superior commands that none of his subjects shall enter into such a family where there are many fair women amorous and young , lest such a conversation should tempt them to wantonnesse ; the general reason of the law remains , although alexis be an eunuch , and old palaemon have a dead palsy upon him and cannot be warm'd by such fires . the reason ceases in the particular , but abides still in the general . a third thing is also to be observed , which hath in it some difference of case . sometimes there are many parts of a law , and sometimes it is uniform and hath in it but one duty . that which hath parts and is a combination of particulars may cease in one or more of them , and the rest abide in their full usefulnesse and advantage . and these and all the former may be uselesse , or their reason may cease for a time , and be interrupted , and a while after return : and in all these the reason may cease negatively , or contrarily ; that is , the first cause may cease , or another quite contrary may come . according to these distinctions , the cases and the answers are several . . if there be two ends in the law , an extrinsecal and an intrinsecal , though the extrinsecal be wholly and generally ceas'd , yet the law obliges for it's intrinsic reason , that is , when it commands an act of it self honest and vertuous . thus if a prelate , or a prince , commands women in churches to sit apart , and to wear vailes that they may not be occasion of quarrels and duels amongst yong gentlemen ; if it happen that the duelling of gallants be out of fashion , and that it be counted dishonourable to fight a duell , then that end of the law ceases ; and yet because it is of it self honest that women should have a vail on their head for modesty sake , and because of the angels , this law is not to cease , but to stand as well upon one leg , as it did before upon two . but this can onely be when divine and humane laws are complicated , or at least when humane laws are mixt with a matter of perfection and counsel evangelical , or of some worthinesse , which collaterally induces an obligation distinct from the humane law . . if a law be appointed for an extrinsecal end , when that reason ceases universally , though there be an inherent and remaining worthinesse in the action , and an aptnesse to minister to a moral end , yet that law binds not unlesse that moral end was also intended by the law-giver . for that which was no ingredient into the constitution of the law , can have no power to support the law , for it hath nothing to doe with the law ; it never help'd to make it , and therefore by it cannot be a law , unlesse by the legislative power it be made anew . so that such actions which can be good for something of their own , and are not good at all for the end of the law-giver , can onely be lawfull to be done , but they are not necessary . therefore when a law is made that every thursday the subjects should goe to church to morning prayer , that they might in the public offices pray for the life of the prince , if the prince be dead that law obliges not ; for although going to morning prayer is of it self good , yet if the prince had no consideration of that good , but of his own , that good entred not into the law , and had no causality in it , and therefore was no part of the duty of the subject in relation to that law . . if the action commanded by law be in it self indifferent , when the reason of the law ceases extrinsecally , the whole obligation is taken away , because the act is good for nothing in it self , and good for nothing to the common-wealth , and therefore cannot be a law . thus there was an oath fram'd in the universities that no professor should teach logic publicly any where but there , meaning that it should not be taught in stamford , whether the scholars made so long a recesse that it had almost grown into an university . but when the danger of that was over , the oath was needlesse , and could not oblige , and ought not to have been impos'd . in spain a law was made that no man should cut any timber-trees : in a few years the province grew so full of wood that the reason and fear of the law was over ; and it was more likely to passe into inconvenience by abundance then by scarcity , and therefore then it was lawfull for any man to cut some of his own . so if a law were made for ten years to forbid hunting of wild beasts , that some royal game which was almost destroyed might be preserved for the prince , if in five years the wolves and lions were grown so numerous that there were more danger then game , the law were no longer obligatory . for as modestinus said well , nulla ratio aut juris benignitas patitur , ut quae salubriter pro hominum commodis statuta sunt , nos duriore interpretatione contra ipsorum commodum producamus ad severitatem ; it is against reason that what the law decreed for the good of men , should be severely and rigorously expounded to their damage . and this is to be understood to be true though the reason of the law ceases onely negatively ; that is , though the act doe still remain indifferent , and there be no reason to the contrary . to which this is to be added , that when the reason of a law commanding an action otherwise indifferent does cease universally , the very negative ceasing passes into the contrary of it self : not that it does so in the matter of the action , for the action is still indifferent and harmlesse , but that it does so in the power of legislation : it does not so to the subject , but it does so to the prince ; that is , the subject may still doe it without sin , but without sin the prince cannot command it to be done , when it is to no purpose . thus we find in the legends of the roman later saints that some foolish priors and superiors of convents would exercise the obedience of their monks by commanding them to scrape a pibble , to fill a bottomlesse tub , and such ridiculous instances ; which were so wholly to no purpose , that though the monk might suffer himself to be made a fool of , yet he was not tied to it in virtue of his obedience , and the prior did sin in commanding it . this ought to be observ'd strictly , because although it looks like a subtilty , yet it is of use in the conduct of this rule of conscience , and hath not been at all observ'd exactly . . when the intrinsecal reason of a law does cease universally , the negative ceasing of the reason passes into a contrary ; and if the action be not necessary , it is not lawfull . for actions which have in them an internal rectitude have it so always , unlesse the case be wholly chang'd , and then it is become very evil . to restore that which is deposited with us is commanded because of the natural justice that is in the action ; but when the reason of this ceases , that is , that it is not just to doe it , it is unjust , or uncharitable : and therefore if you restore to a mad-man his sword to kill an innocent , you are unjust to innocence , and but aequivocally just to madnesse and folly . . when a law hath many parts , and is a conjugation of duties for several reasons , when one of the parts of the law does loose the reason of it wholly , though it be tied in the same bundle , and by the same tie , yet that part is slackened and obliges not , though included in a law which does oblige . the reason of this is the same with the former ; onely this is to be added , that in this case it is not one law , but a conjugation of laws ; it is not a single starre , but like a constellation , and particularly as the pleiades , where one of the seven hath almost no light or visibility , though knit in the same confederation with those which half the world doe at one time see . * and the same also is the case in the suspension of a law , that is when the reason ceases universally and wholly , but not for ever : while the reason is absent , the conscience is not tied to attend ; but when it returns to verify the law , the duty returns to bind the conscience . but in this there is no difficulty . these are the measures of conscience when the reason of a law ceases wholly and universally , that is , as to the public interest ; but that which is more difficult , is when the reason of the law remains in the general , but it fails in some particular cases , and to particular persons : and what then is our duty , or our liberty ? the reason of the difficulty is , because laws are not to regard particulars , but that quod plerumque accidit , saith theophrastus ; and therefore the private damage is supplied by the public emolument : and the particular pretences are not to be regarded , though they be just , lest others make excuses , and the whole band of discipline and laws be broken , satius erat à paucis justam excusationem non accipi , quam ab omnibus aliquam tentari , said seneca ; it is better to reject the just exception of a few , then to encourage the unjust pretensions of all . and therefore subjects should for the public interest sit quietly under their own burden . for lex nulla satis commoda est ; id modo quaritur , si majori parti & in summa prodest , said cato . it is a just law if it does good to the generality and in the summe of affairs . and therefore if cajus or titius be pinch'd in the yoke , they may endure it well , when they consider the public profit . but this were very true onely in case there were no other remedy ; but our inquiry here being onely a question of conscience , which is to be judged by him that commands justly in general , and will doe no injustice in particular , and can govern all things without suffering them to intangle each other , the case will prove easy enough : for if god does not require obedience to the laws , when the reason of the law ceases in particular , of them i say in whose particular case the reason ceases , it is all that is look'd for . now for this the conclusions are plain . . if the extrinsic reason of the law ceases in a particular case onely negatively , that is , so as no evil , grievous burden , sin , or danger be incumbent upon his person , the law retains her obligation and is to be obeyed ; because in that case , although there be no reason in the subject matter , yet there is reason enough in the reverence of the law , and in a conformity to the public manners of the nation . thus when the law forbids a citizen to bear armes in the night because of frequent murders that have been done or are apt to be done by armed night-walkers ; he that knows himself a peaceable man and that is resolv'd to offend no body is not bound by the reason of that law in his own particular , but he is bound by the law as long as the public is bound whereof he is a part : for if he have no reason to the contrary , but onely there is no reason for it in his case , it is reason enough that there is a law in the case , which is usefull to the public , and of great interest as to the communities of men . and therefore he that disobeys in these circumstances cannot be excus'd from contempt of the law : because though his obedience be causelesse , yet so is his disobedience , and this cannot be innocent , though that can ; especially because though the obedience be causelesse in his own particular in relation to that matter , yet it hath cause enough in it in relation to example and the veneration of the laws . . if the reason of the law ceases contrarily , that is , turns into mischief ; then though it ceases onely in a particular , in that particular the subject whose case it is , is free ( from the law i mean , but not free to obey it . ) whatever we have vowed to religion or the temple we are bound to perform : but if in the interval of the solution my father or my nearest relative , or any to whom i am bound to shew piety , be fallen into want , or needs my ministery , i am bound to doe this first , and let that alone till both can be done : and the reason is , because i could not bind my self by vow to omit any duty to which i am naturally oblig'd : and therefore though the law that commands payment of vows be just , yet it must be always with exception of preceding obligations ; so that if it be certainly a sin which is consequent to the obedience of any law , it is certainly no sin to disobey it . . if the general reason of the law remaining , in some particular cases it ceases contrarily , but not so as to introduce a sin , but a great evil , or such a one which the law would not have commanded , and the law-giver is supposed not to have intended , the law does not oblige the conscience of the subject in that case . for here is the proper place for equity . in the former case it is duty not to obey the law . either then there is no equity but what is necessary and unavoidable ; or if there can be any shewn or us'd by prudence and great probability , and in mercy , it follows that then it is to be us'd when the yoke pinches the person , though it does not invade the conscience . and it is not to be suppos'd that a superior would have his laws burdensome to any one beyond the public necessity ; it being as certainly in his duty to be willing to ease single persons in their private burdens , as to provide for the common interest in their great and little political advantage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equity is as much law as the law it self , it is as just as justice , onely that it is a better justice , saith aristotle : it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legal justice , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rectification and an amendment of it . — bonum jus dicis ; impetrare oportet , quia aequum postulat , said he in the comedy ; it is fit that you prevail , you ask reason & equity . that 's bonum jus ; it is justice & mercy in a knot . thus if a church commands such ceremonies to be us'd , such orders , such prayers , they are to be observ'd when they may ; but if i fall into the hands of an enemy to that manner of worship , who will kill or afflict me greatly for using it , i am in that case disoblig'd . for though this case be not excepted in the law , yet it is supplied by the equity and correction of the law : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is fit that when the law-giver hath commanded absolutely and indefinitely , he should in cases of particular evil make provision and correct what was amisse or omitted by the law . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies aristotle ; if he had known of it before he would have provided for it before-hand : and because he did not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if the law-giver were present , he would use equity and give leave to the grieved subject to ease himself . and therefore since it is reasonable to suppose that if it had been thought of , this very case would have been provided for in the law ; and if the law-giver were present he would declare the law in that case not to oblige ; it follows undeniably , that the law binds not any man to a great inconvenience in his own person , though otherwise , and as to the public , it be a just and a good law , of a remaining reason and a remaining obligation . in order to this consideration , that is usefull which hath been already said in the first chapter of this book , in the second and third rules . . if the reason of the law ceases in a particular , so that without sin it may be obeyed , and without any great and intolerable evil to the obedient , yet sometimes the law does not intend to oblige in the particular case , even when there is a little inconvenience , or but a probable reason to the contrary ; and this is in things of small concernment . i should instance in rituals and little circumstances of ecclesiastical offices and forms of worship , in the punctualities of rubrics , in the order of collects , in the number of prayers , and fulnesse of the office upon a reasonable cause or inducement to the omission or alteration : for these things are so little , and so fit to be intrusted to the conduct of these sober , obedient and grave persons , who are thought fit to be trusted with the cure of souls ; and these things are always of so little concernment , and so apt to yield to any wise mans reasons and sudden occasions and accidents , and little and great causes , that these were the fittest instances of this rule , if superiors , for want of great manifestations of their power , would not make too much of little things . but the purpose and declar'd intention of all just laws and just governments is in these things to give the largest interpretation to persons of a peaceable mind and an obedient spirit , that such circumstances of ministeries may not passe into a solemn religion , and the zeal of good men , their caution and their curiosity , may not be spent in that which does not profit . but the measures of practice in this particular must be taken from the manner and circumstances of the government , and the usual disposition of the law . in many cases an equity may be presum'd ; but if it be explicitely denyed , it must not be us'd . question . but upon the instance of these particular rules it is to be inquir'd , whether in these cases the subject is so quitted from the obligation of the law , that without further leave he may use his liberty , or must he require it of his superior ? to this i answer , that if the case be evident , the subject may use his liberty : for if he should be tied to goe to his superior , it is either to ask of him that the law should not bind him , or that he may declare that the law in his case does not bind , or to promulgate and publish the law in that particular . not to ask leave that the law shall not bind , for of it self it ceases , and it was never intended to bind against equity and reason . not for declaration , because the case is here suppos'd to be evident . nor yet lastly for promulgation , because that is onely necessary in the sanction and revocation of laws which depend upon the will of the prince ; whereas in this case the law ceases by natural justice and the nature of thing , and the reasons of equity . . but if the case be doubtfull , and it is not evident whether the particular case ought to be excepted in the general law , then we are to consider whether it be a doubt of fear onely or a doubt of reason , that is , whether it be nothing but an unjust fear , or relies upon just grounds ; for some men may easily perceive in themselves a diffidence in any thing , not that they have reason to cause their fear , but because they dare not trust the greatest reason that they either have or hear . if it be onely a doubt of fear , then it is to be conducted by the rules given concerning a scrupulous conscience : if it be a fear of reason , we are to manage it by the measures of a doubting conscience . but if he supposes upon probable inducements that he is not obliged , then according to the nature of the probability we are to proceed . for if he believes it as probable that such a case ought not to be comprehended in the law , as supposing it to be a sin that in his case would be commanded , or too great a burden impos'd , and so to be beyond the power of the law-giver , then the subject may of himself be free , without recourse to his superior . the reason is , because to avoid a sin , or to doe a great charity to our selves , a probable reason is a sufficient inducement , provided a more probable reason be not oppos'd against it , we being commanded , to avoid all appearance of evil . now if this opinion be the more probable that by obeying the letter of the law in my case i should sin , it must needs appear to be an evil to doe it , and not to obey the law in this case does not appear to be an evil , as being the lesse probable : for if the opinions be equally probable , then the conscience is in doubt , and is to proceed by measures fitted to a doubting conscience : but when i say there is a greater probability and a lesse , the greater must carry it ; and therefore the law is not to be obeyed , it being here suppos'd to be the more probable opinion that the obedience would produce a sin . so also in the case of a great burden or intolerable pressure , the presumption is for ease ; and the law-giver is to be supposed good and gentle and reasonable ; and besides , it is supposed as the more probable opinion that the law-giver hath not power to make a law or to oblige to so much inconvenience , and then the case is the same . * but if he believes it as probable that to oblige in the present case was not in his will , but it is certain that it was in his power , then the case is so that the subject may without injustice or violence obey it ; and therefore ought not to use his liberty by his own opinion , but by recourse to his superior that hath power to declare the intention of the law . in the first case if it be easy and convenient to goe to the superior , or that there is time enough and all things fitted , it were the surer way to require his sentence . but if there be not time , and the action urges by hastinesse , or necessity , or present opportunity , the liberty is as present as his need . but in the second case , ( which is oftentimes harder to know then the first , it being more difficult to pronounce definitively concerning the will of the law-giver which is free , then concerning his power which is not free , ) when it is onely probable that the law-giver is willing , it is not safe to venture upon the not-obeying , without recourse to the superior . because our innocence depending wholly upon his will , and there being no sin in keeping the law , we may safely doe this ; but we cannot safely disobey without being more assured of his leave : and therefore if it be opportune and easy to have recourse to our competent superior , it is worth our paines to goe and inquire ; if it be not opportune , it is worth our stay till it be ; for the securing our duty and the peace of conscience are interests much greater then the using of an unnecessary liberty . . but in these cases of uncertainty , when we are not confident of a just liberty by the force of reason and the nature of the thing , we may justly presume that the superior does not intend to oblige in all those cases in which he usually and of course dispenses ; that is , when his dispensation is not of special favour , but of ordinary concession ; because as in the first case it is suppos'd a gift , so in this latter it is suppos'd a justice . for example , a law is made to keep so many fasting-days . maevius is a hard student , and feels himself something ill after fasting , and believes it will not be for his health ; but yet things are so with him , that he can obey the law without great or apparent mischief , but yet he probably believes that the law-giver would not have him bound in this case . if he perceives that they that have recourse to the superior in lesse needs then his , are ordinarily dispensed with , then he hath reason enough not to goe to his superior ; for it is already declar'd that he does not intend to bind in his and the like cases . this is evident , and the best measure that i know in such cases . it is the surest , and the largest , and the easiest . . when the recourse to a superior for declaration of the case hath in it great difficulty or inconvenience , though the cause of exception from the law be not very great , yet if together with the inconvenience of addresse to the superior it make up an unequal burden , and so that the particular case seem very probable to be excepted , and that in it the legislator did not intend to bind ; it is sufficient to consult with wise men and good , and by their advice and answers , as by extrinsecal causes of probability , or by any other just and probable cause of determination , to use our liberty , or to obey . the reason of this is plain necessity . because we have no other way of proceeding , but either we must in this , as in almost all the other cases of our life , be content with the way which to us seems the more probable ; or else if we were tied to make it secure , our lives and conditions would be burdensome and intolerable , and the whole processe would be a snare and torment to a conscience : the superior , who is to be consulted , it may be , not being within miles of us ; or when we come , it may be he is of difficult accesse , or otherwise imployed , and it will be impossible for many to be heard by him , if all in the like cases were bound to consult him ; or it may be when we goe , we shall not be admitted , or if we be , it may be we shall not be eas'd unlesse we carry along with us the rewards of divination in our hands , and we are poor ; or it may be the matter requires hast , and cannot stay the leisure of the oracle ; and besides all this , the greatest part of the actions of our lives are not so well conducted as to be determin'd by the consultation of a wise man , but we doe them of our own head , and it may be of our own heart , without consideration ; and therefore it is a prudent course to proceed this way : and he that in such cases ties the consciences to proceed more then prudently , and thinks that prudence is not a sufficient warrant , does not consider the condition of humane nature , nor the necessities of a mans life , nor the circumstances of his condition , nor the danger of an unquiet and a restlesse conscience . upon occasion of this subject , viz. the alteration of humane laws by the interpretation and equity of reason , it is very seasonable , and very usefull to conscience , to inquire whether by the similitude of reason the law may not as well receive advantage and extension , as well as the subject can receive liberty and ease . that is , question . whether the obligation of the law does extend it self to all cases that have the same or an equal reason , though the case be not comprehended directly in the law . to this the answer is by several propositions . . in laws declarative of natural right or obligation , the obligation extends to all things of equal reason , though they be not comprehended under the law . thus because we are bound by the laws to pay honour and gratitude to our parents for their nourishing of us and giving us education , the same duty is to be extended to those persons who took care of us when our parents were dead , or that took us in when we were exposed ; and children are to pay a proportionable regard even to their nurses ; and moses was for ever oblig'd to pharaohs daughter , because she rescued him from drowning , and became as a mother to him . and the reason of this is , because in these things there is a natural rectitude , and a just proportion between the reason and the event ; the reason of the thing is the cause why it was commanded . but in laws dispositive or introductive of a new obligation there is some difference . therefore , . in odious cases , and especially in penal laws , the extension of the reason does neither extend the obligation nor the punishment ; according to that glosse in the canon law , in poenis non arguimus ad similia , quia poenae non excedunt proprium casum . punishments and odious burdens must not exceed the very case set down in the law : for if in the cases set down the judges are to give the gentlest measure , it is not to be suppos'd that they can be more severe then the letter of the law , which it self requires an abatement and allay when it is capable : and as it is with judges in the punishments appointed by law , so it is with all the subjects in the obligation of the law . for in both these cases , it is to be presum'd that the mind of the law-giver was not to oblige or to punish more and in more cases ; for si voluisset , expressisset , is a good presumption in these things , he could as easily have spoken that as this , if he had intended both alike ; and he would , because he knows that in odious things every one is willing to take the easiest part : and therefore that is a good warranty to presume of the mind of the law-giver ; especially since the apportioning such a punishment to such a fact hath in it no natural necessity , but depends upon the will of the law-giver , and therefore is not to be extended by a participation of the reason , but by a declaration of the will. . when there is a defect in the law , and the public necessity or utility requires a supply , it may be supplied , and the obligation and the judgements even in matters of burden can be extended by the similitude and parity of reason ; for in this sense it is true which the lawyers say , casus similis expresso non censetur omissus . if it was omitted onely in the law , by the imperfection of it's sanction , or want of consideration , the common-wealth must not suffer detriment , and therefore is to be help'd by the parity of reason . but then it is to be observ'd , that this is not wholly for the force and consequence of the reason of the law , but for the necessity and profit of the republic , and therefore the supply is to be made by jurisdiction rather then by interpretation : so saith the law , is qui jurisdictioni praeest , ad similia procedere , atque ita jus dicere debet , the praefect that hath jurisdiction must doe right by proceeding to the like cases : so that the jurisdiction and power is the sufficient and indeed the adequate efficient of this supply ; onely by the similitude of reason he that hath jurisdiction can take occasion to doe right . quando lex in uno disponit , bonam esse occasionem caetera quae tendunt ad eandem utilitatem vel interpretatione vel certâ jurisdictione supplendi ; the law having made provision in one case , it is a good occasion to supply other cases which tend to the same advantage ; but this supply is to be made either by interpretation , if it can , or if it cannot , then by certain jurisdiction and authority . so that here are three things to be considered in this extension of obligation . the one is , that the law be defective and need supply . the second is , that the supply be for the same utility and advantage which is in the expressed case of the law . and the third is , that if it cannot be by interpretation , that is , if it cannot be done by force of something contained in the law , but that there be a very defect in the law , it be done by the force of authority : for the similitude of reason is not enough , and therefore either the supreme , or a jurisdiction delegate with this power in special , is necessary . but where there is such a power , the way of doing it is procedendo de similibus ad similia , the occasion of supply must be taken from the similitude of the reason . but this i say is to be done either in cases of public necessity , or great equity and questions of favour . in other cases there are yet more restraints . . a similitude of reason ( except in the cases now expressed ) does not extend the law to cases not comprehended in the words and first meaning of the law . for ratio legis non est lex , sed quod ratione constituitur , say the lawyers , every thing that is reasonable is not presently a law , but that is the law which for that reason is decreed . and when a thing is propounded to a prince , it is in the body politic as in the body natural , though the understanding propound a thing as reasonable , the will stil hath power to chuse or to reject it ; and there may be reason for the thing in one regard , and reason against it in another ; and if the reason in both cases onely be alike , they are also unlike . omne simile est etiam dissimile . for titius contracts friendship with callinicus because their fathers were fellow-souldiers in the parthian warre , and they lov'd well : but titius refuses to contract the same league with catulus , although the like reason was for him , his father having been in the same legion in the same warre : but catulus was an ill-natur'd man , and not fit to be entertain'd into such societies . . the conscience is not bound to a greater duty then is express'd in the words and first meaning of the law by the proportion and communication of the reason , unlesse the reason be not onely alike , but be absolutely the same in both cases ; and not onely so , but that the reason was adequate to the law , that is , was the reason which actually and alone did procure the sanction of the law . when caesar took in a town in gallia narbonensis , he destroyed the walls , and commanded they should not build any more walls : they consented , but cast up a great trench of earth ; and he came and fir'd their town , because although a trench of earth was ●ot in the words of the contract or prohibition , yet because caesar forbad the rebuilding of the walls for no other reason but because he would not have it fortified , the law against walls was to be extended to trenches also for the identity of an adequate reason . to the same purpose is that of quintilian , caedes videtur significare sanguinem & ferrum : si quis alio genere homo fuerit occisus , ad illam legem revertemur . a law against murder does commonly signify shedding of his bloud ; but if a man have his neck broken , or be smother'd with pillows , or strangled with a bow-string , he shall be avenged by the same law that forbad he should be killed with a knife or dagger : for it was not the instrument or the manner which the law regarded , but it wholly intended to secure the lives of the subjects . . now this identity of reason must be clear and evident , or else it effects nothing ; for in matters of doubt the presumption is for liberty and freedome . but it commonly is best judg'd by one or more of these following cases . . the relative and the correlative are to be judg'd by the same reason when the reason of the law does equally concern them , though onely one be named in the provision of the law . if the husband must love the wife , the wife must love the husband , though she were not nam'd in the law . for here they are equal . but in superior and inferior the reason cannot be equal , but therefore is onely to be extended to the proportion of the reason . a son must maintain his father that is fallen into poverty , and so must a father a son : but they are not tied to equal obedience ; to equal duty they are , but not to equal significations and instances of it . a husband must be true to his wives bed , and so must she to his ; but she may not be admitted to an equal liberty of divorce as he is : the reason is , because the duty is equal , but the power is unequal ; and therefore the consequents of this must differ , though the consequents of the other be the same . . the identity of the reason is then sufficient for the extension of the law when one thing is contain'd under another , a particular under a general , an imperfect under a perfect , a part under the whole . . when the cases are made alike by the effort of other laws . . when the law specifies but one case for example sake , the rest also of the same nature and effect are comprehended . . when the cases are radicated in the same principle , and are equally concerned . . what is here said concerning cases and actions is also to be understood not onely of persons , which cannot be separated from the consideration of actions which are always personal , but of places and times , when the analogy and force of the reason or the words require it . onely each of these is to observe their proper caution . * places are equally included in the meaning of the law , though they be not express'd in the words of the law , if they be within the jurisdiction of the law-giver , that is , within the capacity of the law * . * but the caution concerning time is this , that although in laws declarative there is no difference of time , because there the present law is not the measure of our duty , but supposes the duty limited and prescrib'd before ( nihil enim nunc dat , sed datam significat , saith the law in this case ; ) yet laws constitutive or introductive of a new right or obligation never of themselves regard or can be extended to what is past , because this is not in our power , and is not capable of counsel or authority ; but they can onely be extended to the future : but the allay is this , for this is to be understood onely in precepts and prohibitions , but not in matters of indulgence and favour ; for in this it is quite contrary : what the law hath forbidden in time past or present , and what she hath or doth command is to be extended to the future ; but cum lex in praeteritum quid indulget , in futurum vetat , when the law gives a pardon for what is past , and this pardon relies upon a proper reason , there is no leave given for the future to doe so though the same reason shall occurre ; for the pardon of what went before is a prohibition of what is to come hereafter . . when a law is made to take away an evil , it is to be understood also , and to be extended to all cases of prevention , and from an actual evil passes on to a probability . when antiochus agreed that ptolemy should not bring an army into syria , he did not onely intend to remove the present hostility that he fear'd , but he intended also that he should not bring any at all , though for passage onely through his country ; because if his army were at all in syria , he was in danger of suffering what by his treaty he desir'd to prevent . . whatsoever is said in laws is also true in promises and contracts : for these are laws to the contractors and interested persons , and to be measur'd by the same proportions . for when the adequate reason of a promise or contract is evidently extended to another instance though not nam'd in the contract , it must be perform'd and suppos'd as included in the stipulation , and so still in succeeding and new-arising instances ; and the state of things is not changed so long as that adequate reason remains for which the obligation was first contracted , though the thing be varied in a thousand other circumstances and accidents . but of this i shall have better opportunity to speak in the last book . . i onely adde this one thing , that there is great caution to be us'd in determining our cases of conscience by the measures of the reason of a law . for non omnium quae à majoribus constituta sunt ratio reddi potest , said julian . it will be hard to find out what was the reason of the laws made by our forefathers ; and unlesse the reason be expressed in the law , our conjectures are very often so wild and far amisse , that they will be very ill measures of conscience or obedience . et ideo rationes eorum quae constituuntur inquiri non oportet , alioquin multa ex iis quae certa sunt subvertentur . we must obey the law , and never inquire after the reason , unlesse the law of it self declares it : it is not good to examine , for by this means many clear laws are made obscure and intricate . delicata est illa obedientia quae causas quaerit . the law-giver is mov'd to the sanction of the law by the reason of the thing , but the sanction of the law is to be the onely reason of our obedience . §. . dispensation . rule iv. the legislator hath authority to dispense in his own laws for any cause that himself prudently shall judge to be reasonable , so that no distinct interest be prejudic'd or injur'd . dispensation differs from interpretation of laws , because this does declare the law in certain cases not to bind ; but dispensation supposes the law in actual obligation , not onely in general , but in this case , and to this person ; and it is but like the old man in the fable his laying aside his burden of sticks , which he is bound to carry with him to his long home unlesse some friendly person come to help him . but dispensation differs from diminution of laws by a ceasing or a contrary reason , because the law ceases of it self in this case , but in dispensation wholly by the will of the prince . and lastly it differs from equity , because equity is law , melior lex , but dispensation is a remission of the law ; and the cases of equity are such as by justice must be eas'd , but in dispensations there is nothing but benignity and favour . so that dispensation is a voluntary act of the princes grace and favour , releasing to any single person or community of men the obligation of the law , others at the same time remaining bound , not onely in other cases , but in the same and in the like . for although the same and the like cases of equity doe procure remission to all alike , yet in dispensations it is not so . one may be eased , and another not eas'd in the very same case . and the not understanding or not considering this great and material difference hath caus'd so great errors both in the understanding and in the ministeries of dispensation . for if we use the word improperly , dispensation can signify a declaration made by the superior that the subject in certain cases is not oblig'd , that the law-giver did not intend it : but this is interpretation of laws , or a declaration of the equitable part of the law , and is not properly an act of authority , but of doctrine and wisedome ; save onely that that doctrine and that wisedome shall be esteemed authentical , and a warranty in doubtfull cases : but if the subject did know the meaning of the law , as in most cases he may , his conscience is of it self and by the intention of the law at liberty without any such declaration ; for that liberty is from an intrinsic cause , that is , from the natural equity and reasonablenesse of the case , and therefore claims nothing but what the law intends and ought to intend in its very sanction . now in these cases to require dispensation , is to ask more then is needfull ; it is as if one should desire his friend to untie his girdle when his cloths hang loose about him : he needs it not ; but that the wisdome and charity of the law is made an artifice to get mony , and to put the subject to scruples and trouble that he may get his ease . but when dispensation signifies properly , it means an act of mere grace and favour , proceeding from an extrinsic cause ; that is , not the nature of the thing , or the merit of the cause , but either the merit of the person , or some degrees of reasonablenesse in the thing ; which not being of it self enough to procure the favour of the law , is of it self enough to make a man capable of the favour of the prince ; and if this be authority enough , that is reason enough . for since dispensation is an act of mere jurisdiction , and not of doctrine or skill and wisedome and law , that is , it is not declarative of something already in being , but effective of a leave which is neither unreasonable nor yet due , so that it is not an act of justice , but of mercy and favour upon a fair and worthy occasion ; it must follow that the reason and causes of dispensation must be such as are not necessary : but probable and fit to move a prince they must be , lest he doe an unreasonable act . all those disputes therefore amongst the civil and canon lawyers and the divines , whether the prince sins in dispensing without just cause , or the subject in desiring it or using it without just cause ; whether if the cause be not that which they are pleas'd to call just , the dispensation be valid , and very many more , are inquiries relying upon weak grounds , and tending to no real purpose . for since the cause need not be necessary , but probable , it will be very hard if the prince can find out no probable reason for what he does , and harder yet to imagine that he should doe it at all , if he have not so much as a probable reason why he does it ; and since the reason of dispensation is extrinsic to the cause or matter in hand very often , or else is but occasion'd by the matter in hand , as most commonly it is in wise and good governments , it will be impossible but that the prince will have reason enough to doe an act of kindnesse in his own affairs and matters of his own disposing : the princes will being enough to satisfy us , and any good reason within or without being sufficient for him if it does move and determine his will , the consequent will be , that the conscience ought to be at rest , without curious inquiry into the cause , if it have a dispensation from a just and competent authority . and indeed it is not easy that the prince can be reprov'd for the insufficiency of the cause of dispensation : for a dispensation is not necessary to the conscience at all , when the cause it self is great and sufficient for equity ; but then it is necessary for the avoiding of scandal or civil punishments in some cases , that there be a declaration of liberty & equity : but to dispense is onely then proper and a fitting ministery . when the law is still usefull and reasonable to one or more good purposes , but accidentally becomes an impediment of a greater good ; or ly , when it is doubtfull whether the cause of equity and legal remission without asking leave be sufficient , for in this case , if the superior dispenses , he supplies by favour what is wanting in the merit of the cause , and makes the conscience sure when the question it self was not sure ; or ly , to reward a vertue , or the service of a worthy person , or to doe honour or favour , mercy and benignity upon the occasion of any reasonable consideration . these being all the causes of proper dispensations , it will be hard that every thing of this should be wanting , or that what moves a prudent prince to doe it , should by the subject not be thought sufficient , especially since no man is judge of it but he that does it : and therefore he that saies the dispensation was for an insufficient cause , hath no sufficient cause to say it ; it may be evil in the manner , or in the excesse , or in the event , but not in the moving cause , because a little cause is sufficient , and therefore a little cause cannot suffice to blame it . nullius sensus esse praesumitur qui sensum vincat principalem . the subjects opinion can never overcome the opinion of the prince in those things where the prince is judge . there is onely this to be added , that he that dispenses with a law to particular persons be carefull that it be in a matter wholly in his own power , and make no intrecnhment upon religion so much as collaterally , so far as he can perceive , nor yet that any man be injur'd by it . and therefore if a prince dispenses with any one in the matter of tribute , he must abate it from his own rights , and not lay it upon others , to their considerable and heavy pressure . if it be inconsiderable , no man is to complain , but to indulge so much to the princes reason and to the man whom the king will honour ; but if it be considerable and great , the prince ought not to do it , but upon such a reason which may repay the private burden by the public advantage : and the reason of this is not , because the supreme power cannot dispense with his own laws without great cause , but becasue he cannot dispense with other mens rights . and therefore when by the laws of christendome the tiths were given to the curates of souls of all the fruits arising in their parishes , it was unjustly done of the pope to exempt the lands of the cistertians and some other orders from paying that due to the parish priest : for though he that hath a just power may use it for the benefit of his subjects , yet he may not use the rights of others and give away that which is none of his own , to ease one and burden another . in cases of public necessity this may be done , but not for pleasure , or a little reason . and therefore dispensations must be sparingly granted , because if they be easy and frequent , they will oppresse by their very numbers . dispensationum modus nulli sapientum displicuit , said the canon law . that which is but seldome and in small things , or in little degrees , will be of no evil effect , and that which may greatly profit one or two will be no burden to a common-wealth ; but if it be often done , and to many , it may be of evil consequent , and therefore ought not to be done , but upon a cause so weighty , that the good effect of the cause may prevail above the pressure of the dispensation : for though this may be favour to one or to a few , yet it is justice to all . but if the dispensations be in matters of government , or censures , or favours and meer graces , where some are benefited and no man is injur'd , as in taking off irregularities , personal burdens which return to no mans shoulders , in giving graces beyond the usual measures of laws , dispensations in time , in solennities of law , giving what by law could not be claimed ; in these and the like the prince as he hath supreme power , so his good will being mov'd by any reasonable inducement is warrant enough for him that gives it , and for him that uses it . §. . commutation . rule v. the same power that can dispense , can also commute a duty ; and as in the first it eases , so in the latter it binds the conscience . commutation is nothing but a kind , or rather a particular manner of dispensation ; and therefore hath in it no particular consideration differing from the former , but onely such prudential advices as are usefull to the ministery and conduct of it . for commutation is a changing of the burden of the law into an act of , it may be , a greater usefulnesse but a lesse trouble . thus when a public penance is enjoyn'd to a lapsed person , who by a public shame would be hardned or oppressed , the church sometimes dispenses in the obligation , and changes it into almes , ut solvat in aere , quod non luit in corpore , that the fruit of his labours may goe for the sin of his soul , and an expensive almes may be taken in recompence of his exteriour humiliation . . but this must be done so as may be no diminution to religion , or to adde confidence to the vices of great persons , who spend much more in the purchases of their lust then in the redemption of their shame , and therefore think they escape with their sin , when they enjoy it at a price . . it must be done never but upon considerations of piety and great regard ; not because the sinner is powerfull or rich : for though in matters of commutative justice neither the rich man is to be regarded for his riches , nor the poor man for his poverty ; yet in matters criminal and of distributive justice the rich man is lesse to be eased , when the indulgence makes the crime more popular and imitable by the greatnesse of the evil example ; but he is more to be eased , when the punishment will by reason of his greatnesse of honour be too unequal a diminution to him , and cause a contempt greater then the intention of the law . . the commutation of the punishment imposed by law must at no hand be done at a set price before-hand , or taxed in penitentiary tables , and be a matter of course , or indifferent dispensation : for when men know the worst of the evil , which they fear , to be very tolerable and easy , it is an invitation , and does tempt to the sin . but therefore this must be done by particular dispensation ; not easily , not to all , not to many , not at all for the price , but to relieve the needs of him who is in danger of being swallowed by too great a sorrow . . commutations are not to be impos'd but when the dispensation is something of ease in a law of burden ; for then to change it into a lesse burden is a dispensation by a commutation of which it is properly capable . thus when abstinence from flesh is enjoyn'd by a law , it may be upon good ground dispens'd withall and chang'd into an abstinence from wine or strong drink , or society , or into almes . but when laws are made which contain in them no burden , but are in order to some end of personal or public advantage , some end of vertue , or caution , or defence , then either the dispensation ( when it is reasonable to be requir'd ) must be without commutation ; or if it be not , the commutation must be made into something that shall contribute to the end intended in the law . thus if any one hath reason to desire to be dispensed with in the publication or trine denunciation of an intended marriage , it is not reasonable , nor according to the intention and wisedome of the law , to change that law into a taxe of money , though for almes and religion ; but it may be done by commanding them to abs●●● in from mutual congresse till the secret marriage can prudently be ma● public ; because this commutation does in some degree secure the end of the law , and makes some amends for want of publication of the bannes . if a deacon have reason to desire to receive the order of priesthood from one that is not his own diocesan , the bishop that dispenses with him cannot prudently or justly require of him to give a summe of money for the reparation a church , because that , though it be a good work , yet it is not in the same matter , nor does it cooperate toward the wise end of the law : but he does well , if he enjoyns him to procure and carry along with him greater testimonials of his conversation and worthinesse , and that he publish his intention to all his own neighbourhood , that they may , if they see cause , object against him ; and he may not be promoted by a clancular ordination . . i might adde here , that in commutations the pretences of charity and almes and religion must not be the cover of avaritious practices and designes ; but that this , although it be usefull in respect of the corrupted manners of men , yet it is nothing to the explication of this rule . §. . contrary custome . rule vi. a custome can interpret a law , but can never abrogate it without the consent of the supreme power . the doctrine of customes both in divine laws and in humane , i have already explicated , so far as concerns their positive power , and the power of binding the conscience to obedience and complying . that which now is to be inquir'd is concerning their power to disoblige and set at liberty : and even this also may very well be estimated by those positive measures , and hath in it not very much of special consideration , save this onely , that there is very great reason of dissenting from the commonly-received doctrine of the power of customes in this very particular . for although by the consent of all the world custome can introduce a law , according to that saying of tertullian , consuetudo in rebus civilibus pro lege suscipitur , cum deficit lex , when there is no law , it is supplied by custome ; and this is so far to be extended , that if the custome be reasonable , and antecedent to a law , it shall remain after the making of a law in that very matter , nisi expressè caveatur in ipsa , unlesse the law does expressely cancell it by particular caution : yet when a law is established and is good , the force of custome is not sufficient of it self to annul it , and to cancel the obligation of conscience . a custome can interpret a law . si de interpretatione legis quaeratur , inprimis inspiciendum est , quo jure civitas retro in hujusmodi casibus uteretur , saies the law . for it is to be suppos'd that the law was obeyed , and in that sense in which the law-giver intended it ; and that the people doe their duty in things of public concern is a just and a legal presumption : and therefore nothing is more reasonable in questions concerning the interpretation of a law , then to inquire how the practice of the people was in times bygone , because what they did when the reason and sense of the law was best perceiv'd , and what the law-giver allowed them to doe in the obedience of it , may best be suppos'd to be that which he intended . upon this account , the judg'd cases in law are the best indication of the meaning of the law ; because the sentence of the judges does most solemnly convey the notice of a custome , and allow it reasonable , and by those customes does interpret the law , so that they give aid each to other ; the custome gives assistance to the judges in understanding the meaning of the law , and the judges giving sentence according to the custome declare that custome to be reasonable ; according to that in the spanish laws , that custome is for ever hereafter to be observed , si secundum eam bis judicatum fuerit , if there have been two sentences pronounced according to the custome . but this use of custome is expressed both in the civil and canon law . in ambiguitatibus quae ex legibus proficiscuntur , consuetudinem aut rerum perpetuò similiter judicatarum authoritatem vim legis obtinere debere . custome and precedents of law are as good as law in all questions of law and of doubtfull interpretation : and therefore the presidents of provinces were commanded to judge by the measures of custome : probatis iis quae in oppido frequenter in eodem controversiarum genere servata sunt , causâ cagnitâ statuat ; see what is the custome of the place , and by the measures of that let the decree passe . and so it is in the canon law , where a certain bishop is commanded to inquire what is the custome of the metropolitan church and the churches in the neighbourhood , & diligentius imitari , to follow it diligently , meaning both in practice and in sentences . now in this , if the conscience can be relieved and the rigor of the law abated by the aides of custome , it is safe to use it , and to proceed according to the rules of equity , describ'd in the beginning of this chapter . but all this is therefore reasonable because it is consuetudo secundum legem , it is according to law ; all the ease and abatements of which that are reasonable the conscience may safely use . but if a custome be against a law , the law , and not the custome ought to prevail ; for a custome cannot take off from us the duty and obedience we owe to the just laws of our superiors . consuetudo nec rationem vincit nec legem . as in divine laws reason and truth can never be prejudic'd by contrary customes ; so in humane laws , the authority and obligation cannot be annull'd by desuetude alone . for although a man may get impunity and save his skin whole under the protection of contrary custome ; yet our inquiry is for the indemnity of conscience : and as to this , it is considerable that when a custome contrary to law does enter , it enters by neglect or disobedience , by rebellion or contempt , it proceeds all the way in the paths of iniquity ; for still men goe quà itur , non quà eundum est , they goe , like frighted or wandring sheep , there where the gap is open , not where the way lies : and it will be impossible that such customes should be a warranty to the conscience , and that it should be lawfull to break a law , because the law is broken ; that disobedience should warrant rebellion * ; and that it be innocent to follow the multitude to sin . so that so long as the custome is alone and walks by it self , it walks amisse : but if by any means this custome pass into lawfull , as a traveller that goes so far westward and still goes on till at last he comes to the rising of the sun , then it is not by any force of the custome , but by first obtaining pardon and then procuring leave . for it is observable that in law , customes themselves are esteem'd illegal and reprobate if they be against law . licet usus consuetudinis non minima sit authoritas , nunquam tamen veritati aut legi praejudicat ; use and custome hath great authority , but nothing against truth or law : and non valet consuetudo contra canonicam institutionem ; for the custome is unreasonable if it be against law : for illam dico rationabilem quam non improbant jura , saith the glosse in cap. ult . de consuet . verbo rationabilis ; and the lateran council defines those customes to be reasonable , quae ratione juvantur & sacris congruunt institutis , which are assisted by reason and are agreeable to the holy canons . now because a custome is by no law admitted unlesse it be reasonable , and that by all laws those customes are judg'd unreasonable which are against law ; we have reason to withdraw our selves from the practice of such customes though they be never so general and long , unlesse they be by some other means allowed . and therefore there is wholly a mistake in this doctrine , upon the account of ●n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some antinomies in law : for it is certain that in the civil law , and in the laws of many nations anciently , the custome of the people was esteem'd sufficient to abrogate a law ; but it began first , and continued long onely in those common-wealths where the people had power to make a law , or had some pretensions and colours of that power which were not wholly to be taken from them : and therefore , rectissimè receptum est ut leges non solum suffragio legislatoris , sed etiam tacito consensu omnium per desuetudinem abrogentur , laws are abrogated not onely by the expresse revocation of the law-giver , but by the secret consent of all . and the reason of this is well express'd by julianus the lawyer , quid interest suffragio populus voluntatem suam declaret , an rebus ipsis & factis ? it is all one how the people signify their will , by suffrages or by actions : meaning that so long as the legislative power was in them , they had power to revoke their own law by custome as well as by voice , at long running as well as at one convention . but when the people are not their own subjects and their own princes ( for so they are in all popular governments ) but that the prince or the senate hath the legislative power , they cannot introduce a custome but by rebellion and disobedience . in democracies , when the people did otherwise then their own laws requir'd , they disobeyed themselves , and so were innocent and out of danger ; but now they cannot disobey but they sin , and a sin can never of it self lead a man to innocence , nor a lie to truth , unlesse it be by the help of some other intervening cause , of it self alone it cannot . but this affair relies upon the same ground which i formerly discours'd of in this book ; for the mistake of men is alike in both . the obligation of a law does not depend upon the acceptation of the people ; and as a law hath not it's beginning so neither can it have it's perpetuity dependantly upon them ; and no man thinks it hath , but he who supposes the supreme power to be originally in the people , and in the king by trust ; and there are too many that think that , for there have been so many democratical governments that many wise men have said so , because then they had reason : but so many popular governments have also produc'd popular opinions , which being too much receiv'd even by wise men , have still given the people occasion to talk so still , and to very many to believe them . but if a contrary custome could justly abrogate a law , then it were no matter who had the legislative power , for whatever the prince please , the people shall chuse whether it be a law or no ; which because it is a perfect destruction to all government , must needs proceed from an intolerable principle . to which i adde this consideration , that whatever effect in law and external regiment a custome may be admitted to have , of which i am not concern'd to give accounts , yet if the custome be against law , it is certain the conscience can have no safety , and no peace but in the obedience to the law . for besides that there are so many difficult and indeterminable questions in the conduct of the matter of customes , as whether the custome be reasonable , and who is to judge of that , and by what measures ; what are the sufficient causes of custome , whether there must be some inequality or pressure or iniquity in the matter , or is it sufficient that the multitude is willing to introduce a custome against law ? what time and continuance is requir'd to prescribe a custome , and when it begins to be innocent , and how long it is disobedience ; how many must concurre to the making of it , and whether the dissent of a few does interrupt it's coalition and growing into a custome , and how shall we know whether all or no doe consent ? or how are we sure that a greater part is sufficient , and that we have the greater part with us ? whether for the abrogation of the law a mere desuetude or omission is sufficient , or must the custome be contrary to the law and matter of fact ? and if that be sufficient to annul an affirmative precept , how many things and circumstances of things will be further requir'd for the removing the obligation of a negative commandement ? and very many more to the same purposes , that is , to no purposes : besides this , i say , the conscience can never be warranted in any thing but obedience , because it is impossible to tell the precise time in which the law is actually abrogated by the custome ; and therefore a man can never know by all that is before him in this affair , whether he be worthy of love or hatred . there is onely one case that can set this right , and give warranty to the conscience , and that is when the prince or the supreme power allows the custome and annuls his own law ; for he onely that made it can give it a period : and therefore our inquirie can be onely this , how we shall know when the prince is willing the law shall goe for nothing . concerning which there are but two ways of our knowing it , or his doing it . the one is by tacit consent or secret approbation of the custome , as by not punishing , by not complaining , and by silence ; and the other is by direct revocation . the former will be very hard to know so well as to be able to bring peace to an inquiring and curious conscience ; but i shall give accounts of the best ways of knowing it in the next book , in the explication of this rule , qui tacet consentire videtur : of the latter i am to speak in the next rule . in the mean time there is nothing sure for the conscience but to obey the laws , onely that we can understand that the custome is then approved when it passes in rem judicatam , when the kings judges have given sentence in a cause against an old law , for a later custome ; which when they have reason to doe , the princes will is sufficiently declared ; till then , if we cannot sufficiently know that the prince does secretly approve the custome against the law , we must stay till the law be expressely abrogated , and then the custome may safely be complied with , because then we are sure it is not against law . for , as panormitan said well , oportet ut duae partes sint scientes consuetudinis quae introducitur . not onely the people , but the prince too must consent before the custome be approved . for there must be two words to this bargain . §. . abrogation . rule vii . abrogation of a law by a competent , that is , by the supreme power , may be just and reasonable , though the law it self be neither unreasonable nor unjust . the causes of abrogating a law are all those which are sufficient to make a good and a wise man change his mind . the alteration of the cause of the law , new emergencies , unfit circumstances , public dislike , a greater good : for it is no otherwise in the public then in the private will ; there where a man is master of his will and ruler of his own affairs , there is nothing to be consider'd , but that what he does be done wisely and justly and charitably . the same power that makes the law , the same can annul it , and the same reason which introduc'd the law , can also change it : and there is no difference but this onely , that a law may not be imposed unlesse the matter of it be honest , or holy , or profitable ; but it may be abrogated though it be all this , provided it be not necessary . for to the making of a law all the conditions are requir'd , a competent authority , and just matter , and fitting promulgation ; but to the abrogation of it , the defect of any one cause is sufficient . and therefore if the law be unjust , it ceases of it self ; if it be uselesse , it falls into just neglect ; if it be not publish'd , it is not born ; if it be generally dislik'd , it is suppos'd to be uncharitable , and therefore is as good as if it were not born , for it will be starv'd at nurse . but when it is made it must continue and be maintain'd by all these things together ; and therefore when any one fails , the whole structure descends into dissolution and a heap . but therefore if the will of the prince changes , and that he will not have it to be a law , it looses the spirit , though the body and the external causes of life remain . for though an action must not be done unlesse it be good and innocent , yet it is not necessary that it be done , though it be so . every thing that is good is not necessary , and many good things are let alone , and at the same time others as good as they are done , and sometimes better : and because there are many good provisions and counsels which are not taken , and are not made into laws , many such things which are well enough may be laid aside , either for the procuring a greater good , or for the avoiding of some appendant inconvenience . but in these cases , unlesse the prince be obliged by oath or promise to preserve this law , his abrogating even of a good law is no question of justice , but of prudence and charity , both which also may be preserved , if the good be chang'd , or improv'd , or recompens'd . but whether it be right or wrong on the princes part , yet if the law be annull'd , the conscience of the subject is no longer bound . the prince cannot bind the conscience , unlesse the law be good ; but the conscience is at liberty , though the abrogation be not good . because the goodnesse of the matter cannot make it into a law without the prince's will , but the prince's will can alone make it cease to be . upon this account , it is not unseasonable to inquire whether , that a thing hath been abus'd may be accounted a just and a prudent cause to take it quite away . that it may be a just , that is , a sufficient cause , is out of all question , because it is not unjust ; for then in this case it is just enough , though it be not necessary . but whether it be prudent for the prince to doe it , and whether it be necessary that it be done , is another consideration . but to this the precedent of hezekiah king of judah is a good guide . for he brake in pieces the brazen serpent , because the people made it an idol ; and he did prudently , because the people who were too apt to that crime could not easily be kept from doing it so long as that great memorial of the divine power did remain . it is like removing a beautifull woman from the greedy eyes of a yong person ; he cannot behold her and be safe : and thus it is in all cases , if the evil be incumbent , and not remediable , nor to be cleans'd from mischief or just suspicion and actual danger , then whatsoever is so abus'd not onely may , but ought to be remov'd . but if that which was abus'd be now quitted from the abuse , then it may be kept , if it be good for any thing : and if it were not , i suppose there would be no question about it . but in the change of laws , or reformation of prevailing evil customes , prudence is good always , and zeal sometimes : but certainly the contrary and the exterminating way of reformation is not always the best , because he that opposes a vice too fiercely may passe into a contrary vice as readily as into a contrary vertue . if a church happens to command some rituals and formes of worship in a superstitious manner or to superstitious purposes , or if men doe observe them with a curiosity great as to the nicenesse of superstition , it is not good to oppose them superstitiously . if the obedient doe keep the rituals as if they were the commandements of god , they are to blame : but if the disobedient will reject them as if they were of themselves against god's commandements they are more to blame , because a superstitious obedience is better then a superstitious rebellion ; that hath piety and error in an evil mixture , but this hath error and impiety . but as to the subject matter and inquiry of the rule ; that a thing hath been abus'd , and a law hath been made the occasion of evil , it does not make the law of it self to cease , unlesse that abuse and deception be not to be cur'd without abrogation of the law . so that if a subject sees the abuse and is offended at it , and is not tempted to comply with it , he is still tied to observe the law , and in his own practice separate it from the abuse . thus in the primitive church , the observation of vigils and wakes was a holy custome , and yet it afterwards grew into such abuse , that the ecclesiastic authority thought it fit to abrogate it ; because the custome in the declining piety and corrupted manners of the world was a ready temptation to the evil . but till the vigils were taken away by authority , the laws of the church did still oblige , and did not cease of themselves : and therefore where with innocence and without active scandal they could be observed , the subject was oblig'd . but then this was cause enough why the rulers of churches should annul that law or custome . if they could easily have quitted those meetings from corruption , they might if they pleas'd retain them or annul them , as they listed ; onely they were bound to annul them when the evil could find no other remedy . the abuse even so long as it was curable was yet cause enough why the supreme power might abrogate the law , but not sufficient to make the abrogation necessary , nor yet for the subject to disobey it . for the inferior cannot lawfully withdraw his obedience , till the superior cannot lawfully retain the law : but when to abrogate it is necessary , then to disobey it is no sin . i conclude these numerous inquiries and large accounts of the obligation of conscience by humane laws , with the apologue taken out of nicolaus damascenus his politics . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . laws are like the girdles of the iberian women : if any mans belly or his heart is too big for those circles , he is a dissolute and a dishonour'd person . the end of the third book . non nobis domine . of the nature and causes of good and evil , their limits & circumstances , their aggravations & diminutions . the fourth book . london , printed by james flesher , for richard royston at the angel in ivy-lane . . the fourth book . he that intends to consider any thing fully and intirely , must consider it in all the four kinds of causes . the formal cause , or the essentiality of good and evil is the doing it with or against conscience , true of false , right or wrong , confident or doubtfull , probable or certain ; and this i have explicated in the first book . the material cause of good and evil is derived from the object or the rule , which is the laws of god and man , by a conformity to which the action is good ; and if it disagrees , it is materially evil . and this i have largely represented in the second and third books . but because it is not enough that any thing be in its own nature honest and just , unlesse it be also honestly and justly done , according to that saying of the wise man , qui sanctitatem sanctè custodiunt judicabuntur sancti , they that keep holinesse holily shall be adjudged holy ; to make up the rule of conscience complete , it is necessary that it be considered by what rules and measures a good action may be rightly conducted , and how all may be rightly judged , that we passe on to emendation , either by repentance or ●●provement , that a good action may not be spoil'd , and an evil may not be allowed , but that according to the words of the apostle we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepar'd for every good work : which will be done by considering the efficient and the final causes of all humane actions ; the nature and rules of which when we understand and consider , as we have the measure of humane actions in all the four kinds of causes , so there will be nothing deficient to the fulnesse of a general or universal rule of conscience . chap. i. of the efficient causes of all humane actions good or evil . §. . of choice and election , voluntary and involuntary . rule i. an action is neither good nor evil , unlesse it be voluntary , and chosen . this rule is taken from the doctrine of s. austin , who makes freedome and election to be of the constitution and definition of sin . peccatum est voluntas retinendi vel consequendi quod justitia vetat , & unde liberum est abstinere . the will is the mistresse of all our actions , of all but such as are necessary and natural ; and therefore to her it is to be imputed whatsoever is done . the action it self is good or bad by it's conformity to , or difformity from the rule of conscience ; but the man is good or bad by the will. nemo nostrûm tenetur ad culpam , nisi propriâ voluntate deflexerit , said s. ambrose . if the actions be natural and under no command of the will , they are good by creation and the act of god ; but if it be a moral action it is to be conducted by another oeconomy . for in these it is true which the wise man said , deus posuit hominem in manu consilii sui : god intending to be glorified by our free obedience hath set before us good and evil : we may put our hand to which we will ; onely what we chuse that shall be our portion : for all things of this nature he hath left us to our selves ; not to our natural strengths , but to our one choice ; he hath instructed us how to chuse ; he hath open'd to us not onely the nature of things , but the event also of all actions , and invited the will with excellent amabilities and glorious objects ; and by all the aides of the spirit of grace hath enabled it to doe it 's own work well . just as nature is by physic enabled to proceed in her own work of nutriment and increase by a removing of all impediments , so does the spirit of god in us , and to us , and for us : and after all the will is to chuse by it's own concreated power . i shall not here enter into the philosophy of this question , but consider it onely as it is to be felt and handled . let the will of man be enabled by what means it please god to chuse for it , without god's grace we are sure it cannot doe it's work ; but we are sure also that we can doe our work that god requires of us , and we can let it alone : and therefore as sure as god's grace and help is necessary , so sure it is that we have that help that is necessary ; for if we had not , we could not be commanded to work , and there were no need of arguments or of reason , of deliberation or inquiry , according to the words of s. austin , quis non clamet stultum esse praecepta dare ei , cui liberum non est quod praecipitur facere ; & iniquum esse eum damnare , cui non fuit potestas jussa complere ? for if in humane actions , that is actions of morality , there be a fate , then there is no contingency , and then all deliberation were the greatest folly in the world ; because since onely one part is possible ( that being impossible to come to passe which god hath inevitably decreed shall never be ) the other part is but a chimaera , and therefore not subject to consultation . adde to this , if all our actions were predetermin'd , then one man were not better then another , and there could be no difference of rewards in heaven or earth ; god might give what he please , but he shall reward none , not in any sense whatsoever ; & christian princes may as well hang a true man as a thief , because this man no more breaks his law then the other , for neither of them doe obey or disobey , but it is fortune that is hang'd , and fortune that is advanc'd : ille erucem [ sortis ] pretium tulit , hic diadema ; and there is no such thing as vertue , no praise , and no law . but in all this there is nothing new . for these were long since the discourses of s. austin against the manichees , and s. hierom against the pelagians ; and s. leo by these very mediums confutes the priscillianists , as appears in his th epistle to turibius the bishop . but certainly that is a strange proposition which affirms that nothing is possible but what is done ; and to what purpose is repentance ? no man repents that he could not speak as soon as he was born , and no man repents that he was begotten into the world by the ordinary way of all the earth . he that repents is troubled for doing what he ought not , and what he need not . but i will goe on no further in this particular ; not because i cannot chuse , for i could adde very many more things , but because if a man hath not a power to will or nill , it is to no purpose to write cases of conscience , or indeed to doe any thing as wise men should . a fool and a wise man differ not , a lazy man and a diligent , a good man and a bad , save onely one hath a better starre ; they differ as a strong man and a weak : but though one be the better thing , he is not the better man. but i am not here to dispute , yet i shall observe a few things which may be usefull to the question as the question can minister to practice . . that whereas all men granting liberty of will in actions of natural life and common entercourse , many of them deny it in moral actions , and many more deny it in actions spiritual , they consider not that they evacuate and destroy the very nature and purpose of liberty and choice . for besides that the case of moral actions and spiritual is all one , for that action is moral which is done in obedience or disobedience to a law , and spiritual is no more , save onely it relates to another law , to the evangelical or spiritual law of liberty , but in the nature of the thing it is the same , and can as well be chosen one as the other , when they are equally taught , and alike commanded , and propounded under the same proportionable amability , and till they be so they are not equally laws ; besides this , the denying liberty in all moral things , that is in all things of manners , in all things of obedience to the laws of god and man , and the allowing it in things under no law , is a destruction of the very nature and purpose of liberty . for the onely end of liberty is to make us capable of laws , of vertue and reward , and to distinguish us from beasts by a distinct manner of approach to god , and a way of conformity to him proper to us ; and except in the matter of divine and humane laws , except in the matter of vertue and vice , except in order to reward or punishment , liberty and choice were good for nothing : for to keep our selves from harm , and poison , and enemies , a natural instinct , and lower appetites , and more brutish faculties would serve our needs as well as the needs of birds and beasts . and therefore to allow it where it is good for nothing , and to deny it where onely it can be usefull and reasonable and fit to be done , and given by the wise father of all his creatures , must needs be amisse . . liberty of choice in moral actions , that is , in all that can be good or bad , is agreeable to the whole method and purpose , the oeconomy and designe of humane nature and being . for we are a creature between angel and beast , and we understand something , and are ignorant of much , and the things that are before us are mixt of good and evil , and our duty hath much good and some evil , and sin hath some good and much evil , and therefore these things are and they are not to be pursued ; omne voluntarium est etiam involuntarium , and there is a weight on both sides , and our propositions are probable , not true and false , but for several reasons seeming both to several persons . now if to all this there were not a faculty that should proportionably , and in even measures , and by a symbolical progression tend to these things , we could not understand , we could not see , we could not admire the numbers and music and proportions of the divine wisedome in our creation in relation to this order of things . for since in our objects there is good and evil in confusion or imperfect mixture , if our faculties tending to these objects were natural , and not deliberative & elective , they must take all in , or thrust all out , and either they must receive no good , or admit every evil . it is natural for every thing to love it 's good and to avoid it's evil : now when the good and evil are simple and unmixt or not discerned , an instinct and a natural tendency to the object is sufficient to invest it in the possession . but when they are mixt , and we are commanded to chuse the good and eschew the evil , if to an indifferent object there be not an indifferent faculty , what symmetry and proportion is in this creation ? if there be two amabilities propounded , and onely one is to be followed , and the other avoided , since the hand hath five , the soul must at least have two fingers , the one to take , the other to put away . and this is so in all species or kinds of moral actions , even that kind which we call spiritual ; for with that also there is mingled so much difficulty and displeasure , that is , so much evil , so much that we naturally and reasonably desire to avoid , and the avoiding of this evil does so stand against the chusing of the other good , that a natural and unchusing faculty can doe nothing at all in the question . but upon this account god hath commanded industry , diligence , toleration , patience , longanimity , mortification ; that is , he hath set before us several eligibilities in order to several ends , which must either be wholly to no purpose , or an art of vexation and instrument of torment to evil purpose , or else the means of a reward , and the way of felicity by the advantage of a free and a wise choice , and this is to very good purpose . materiamque tuis tristem virtutibus imple : ardua per praeceps gloria vadit iter . hectora quis nosset , si felix troja fuisset ? publica virtutis per mala facta via est . it is difficulty and the mixture of several amabilities that presupposes choice and makes vertue . but if events and actions were equally predetermin'd , idlenesse would be as good as labour , and peevishnesse as good as patience ; but then a man could never come to god. it was well said of eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as idlenesse is to the body , so is carelesnesse and inconsideration to the soul , but exercise and difficulty and mortification bring us unto god : but these things cannot be understood but where there is liberty and election , and yet without these there is no vertue . — nam virtus futile nomen ni decus adfuerit patiendo , ubi tempora lethi proxima sint , pulchramque petat per vulnera laudem . difficulty makes vertue , and the contrariety of objects makes difficulty , and the various ends and amabilities make the contrariety , and liberty is the hand and fingers of the soul by which she picks and chuses , and if she gathers flowers she makes her self a garland of immortality . . all this state of things thus represented must needs signify a state much more perfect then that of beasts , but very imperfect in respect of that of angels , and of that which we our selves expect hereafter ; and therefore that liberty which is made in just proportion to fit this imperfection must also of it self needs be imperfect , and need not be envied to mankind as if it were a jewel of the celestial crown . alas it is an imperfection , fit to humble us , not to make us proud ; it is not too much to be given us , it is a portion of our imperfect condition ; it onely sets us higher then a tulip , and enlarges our border beyond the folds of sheep or the oxens stall , but it keeps us in our just station , servants to god , inferior to angels , and in possibility of becoming saints . for in moral or spiritual things liberty and indetermination is weaknesse , and supposes a great infirmity of our reason and a great want of love . for if we understood all the degrees of amability in the service of god , and if we could love god as he deserves , we could not deliberate concerning his service , and we could not possibly chuse or be in love with disobedience , we should have no liberty left , nothing concerning which we could deliberate ; for there is no deliberation but when something is to be refus'd , and something is to be preferr'd , which could not be but that we understand good but little , and love it lesse . for the saints and angels in heaven and god himself love good and cannot chuse evil , because to doe so were imperfection and infelicity ; and the devils and accursed souls hate all good , without liberty and indifferency : but between these is the state of man in the days of his pilgrimage , untill he comes to a confirmation in one of the opposite termes . liberty of will is like the motion of a magnetic needle toward the north , full of trembling and uncertainty till it be fixt in the beloved point : it wavers as long as it is free , and is at rest when it can chuse no more . it is humility and truth to allow to man this liberty ; and therefore for this we may lay our faces in the dust , and confesse that our dignity and excellence supposes misery and is imperfection , but the instrument and capacity of all duty and all vertue . . in the inquiries concerning the efficient cause of moral actions men doe deny one truth for fear of loosing another , and will not allow ●o man a liberty of choice in spiritual actions and moral effects , for fear of disparaging the grace of god ; whereas it is by the grace of god that we have this liberty . ipsa ratio quemlibet nostrum quaerentem vehementer angustat , ne sic defendamus gratiam ut liberum arbitrium auferre videamur : rursus nec liberum sic asseramus arbitrium , ut superbâ impietate ingrati dei gratiae judicemur . it is very easy to reconcile god's grace with our liberty , because by this grace it is that we have this liberty . for no man can chuse what he does not know , and no man can love that which hath in it no amability . now because we have all notices spiritual and the arguments of invitation to obedience in duties evangelical from revelation and the grace of god , therefore to this we owe the liberty of our will , that is , a power to chuse spiritual things . grace and truth come by jesus christ , and liberty of will comes from him ; for if the son makes us free , then are we free indeed : but this is not by giving us new faculties , but new strengths and new instruments to these faculties we have already . but let it be this way or any other , we cannot work till we have powers to work , and we cannot chuse till we have liberty , and we cannot be under a law , and promises and threatnings , if we cannot chuse : and therefore it matters not as to our present inquiry , the explication and manner of speaking of which school of learning we or any man shall please to follow : this onely we are to rely upon , that the man cannot be a good man , if he doe not chuse the good and decline the evil ; and there is no such thing as conscience , and there is no need of it , and no use ( except it be merely to torment us , ) unlesse it be to guide us into the choice of good , and to deterre us from doing evil . but lastly , it will yet be sufficient to the verification of this rule , that whether we affirm or deny the liberty of the will , yet that there be in every action good or bad the action of the will ; and if that be not necessary to be admitted as the cause of morality , then he that kills a man against his will is as bad as he that did it with his will , and he that receives the holy sacrament by constraint does as well as he that chuses it , and to confesse christ against our conscience is as good as if we confesse him according to it : for when the material actions are the same , there is nothing can distinguish the men that doe them , but something within that can doe this , or let it alone . now because a good understanding , and a good fancy , and a great reason , and a great resolution , and a strong heart , and a healthfull body may be in a reprobate or vitious person , but a good will and the choice of vertue is onely in a good man , it follows that all morality depends on the action of the will ; and therefore that all other faculties are natural and necessary and obedient , this onely is the empresse , and is free , and mistresse of the action . and yet beyond this heap of things , there is another reason why a man can be good or bad onely by the act of his will , and not of any other faculty , because the act of the will produces material and permanent events ; it is acquisitive and effective , or recusative and destructive , otherwise then it is in any other faculties . for the other faculties are like the eye and ear , they can see or hear foul things and be never the worse , and good things and be never the better : but the will of a man is like the hand and the mouth and the belly , if they touch foul things they are defiled , and if they eat poison they die ; so is the will of man , it becomes all one with it's object . for it works onely by love or hatred , and therefore changes by the variety of the object it entertains . he that loves a lie is a liar ; but he that onely understands it , is never the worse . facti sunt abominabiles sicut ea quae dilexerunt , saith the prophet , they are made abominable according as they loved ; [ as the things are which they loved ] so the vulgar latin : and so it is in good things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that is joyn'd to the lord is one spirit : love makes the faculty like to the object , and therefore as the object of the will is , whose action is love , so is the man good or bad accordingly . now this is not so to be understood as if the actions of other faculties could not be sins ; for a sin may be in the memory , in the fancy , in the understanding , in the eye , and in the members of the body : but then in these is onely the material part of the sin ; if the actions subjected in them be involuntary they are not criminal , they may be irregular , but not sinfull ; onely as the will commands them and they obey , so they are to stand or fall in judgment . for so ignorance is a sin when it is voluntary . qui dixerunt deo , recede à nobis ; scientiam viarum tuarum nolumus . the wicked say unto god , we will not understand thy ways . so the psalmist complains , noluit intelligere ut bene ageret , he refused understanding . now since in all the faculties the will of man hath a dominion , and is the cause of all moral actions , from thence they have their estimate , and are acquitted or condemned accordingly ; according to that of s. bernard , nihil ardet in inferno nisi propria voluntas , nothing makes fuel for the flames of hell , but the will of man , and evil actions that are voluntary and chosen . the consequent of this discourse in order to conscience is , that no man loose his peace concerning the controverted articles and disputes of christendome . if he inquires after truth earnestly as after things of great concernment ; if he prays to god to assist , and uses those means which are in his hand and are his best for the finding it ; if he be indifferent to any proposition , and loves it not for any consideration but because he thinks it true ; if he will quit any interest rather then loose a truth ; if he dares own what he hath found and believ'd ; and if he loves it so much the more by how much he believes it more conducing to piety and the honour of god , he hath done what a good and a wise man should doe ; he needs not regard what any man threatens , nor fear god's anger when a man of another sect threatens him with damnation : for he that heartily endeavours to please god , and searches what his will is that he may obey it , certainly loves god ; and nothing that loves god can perish . . it follows also from hence that no unavoidable calamity , no being born of evil parents , no being born from illegitimate embraces , no unjust sentences of men can irreconcile us to god , or prejudice our eternal interest . god will judge us according to our works , not according to his , or any mans else , or by any measures but by his own law and our obedience . . let no man think that either god will , or that the devil can make us sin . god loves not sin , or that we should die ; and therefore will not divide his own kingdome , or set up that by his effective power which by his legislative and his persuasive , and his natural and eternal , he intends to destroy . and as for the devil , he can tempt indeed , but unlesse we please , he cannot prevail ; it is our consent and willingnesse that makes him conqueror . and if we be really persuaded of these plain and evident truths , there is a plain way made to encourage our industry , to actuate our caution , to glorify god , to work out our salvation with fear and trembling , to walk humbly with our god , to devest our selves of all excuses , to lay the burden where it ought ; that is , to walk in the right way , in the way of duty and the paths of the divine commandements , without tempting our selves , or being fool'd and cosen'd out of our duty , or hindring our repentance and humiliation , if we have done amisse . these are the material events , and that proper usefulnesse of this proposition which can doe benefit to us in the conduct of conscience . our own will and choice is all that upon which we are to make judgement of our actions . for the further declaration of which we are to inquire into divers particulars , in order to the institution and regulating of conscience . question i. whether every action of our life ought to be directed by a right conscience , or a well-persuaded will : or , are not some actions not onely in their whole kind , but in their circumstances and limitations also , merely indifferent ? to this i answer , that actions , if they be considered in their physical or natural capacity , are all negatively indifferent ; that is , neither good nor bad : the going into a house , the entring into a field , the striking of a blow , the act of generation , eating or drinking , as they are taken in their natural capacity , are not moral actions , that is , by all that they are in nature are nothing at all in manners : even homicide it self and adultery , in their natural capacity , differ nothing from justice and the permissions of marriage ; and the giving of almes is no better naturally then giving money to mercury , or to an image . . omissions of acts are oftentimes indifferent , even always when the omission is not of a thing commanded or morally good from some law , or sufficient principle of morality , as perfection , counsel , praise and fame , worthinesse and charity . the reason is , because omissions may come in upon a dead stock , and proceed from a negative principle , from sleep and forgetfulnesse , from a lethargy or dulnesse , from differing businesse and divertisements . and that which is nothing can produce nothing , and neither good nor evil can come from that which is not ; they both must have a positive cause , if they have in them any morality . even not to commit adultery is not commendable , unlesse that omission be chosen . * and this is very remarkable in order to conscience . for the whole duty of man consists in eschewing evil and doing good : but to will and to chuse good is so necessary , and if we can , to doe it is so requir'd of us , that the very avoiding evil is exacted in that manner , that unlesse it be a doing good , it is a doing nothing at all , it is good for nothing , it will goe for nothing . to eschew evil is a labour and a mighty work , it is a running from temptation , a shutting the doors against it , a praying against it , it is a flying from it when we can , and a resisting of it when we cannot . a porter cannot be said to eschew ambition , nor does he doe well by not commencing of a proud warre , when he can think of nothing but how to fill his belly by breaking of his back ; and the poor shepherd shall never be thank'd for not contending for the arch-bishopric of toledo , or not fighting against his prince , when nothing enters into his armory but his bottle and his hook , and nothing into his head , but that his sheep may wander in wholesome and pleasant pastures , and his lambs be free from dogs and foxes . a mere negative does nothing in god's service . the avoiding evil is neither good nor bad , unlesse it be by a positive act , unlesse the will be in it : and indeed as things are order'd it is many times harder to decline evil then to doe good ; and therefore the eschewing evil is a contention and a warre , it is a heap of severe actions , a state of mortification , it is a resisting of temptations . for he that was never tempted may be innocent ; but he is not vertuous , and shall have no reward . * this is to be understood to be true in all cases ; unlesse his not acting a sin , and his not being tempted now , be the effect of a long prayer , and a former contention ; and that either the temptation by his preceding piety be turn'd aside , or made impotent by mortification , or by his chosen and beloved state of life be made impossible ; that is , unlesse by the arts of the spirit he hath made it vain , or by his frequent victories he hath made the devil flee away , and so bought his peace at the price of a mighty warre , and his rest at the charge of a pertinacious labour . in all these cases the omission is negative as to the present state of things ; and yet it is vertuous , because it had a positive and a vertuous cause , which now it may be lies still , because it hath produc'd a permanent and perpetual effect . and upon this account we also can hope for the reward even of those graces which we never exercise . the prince that refuses the offer of a crown or the possibilities of empire because they doe not belong to him , shall certainly have a great reward , because upon the noblest account he avoids a very great evil . but the poor herdsman that dwells upon his own acre , and feeds his little yokes and couples of sheep on high ways and mountains , and looks not ambitiously on his neighbours farm , nor covets the next cottage , which yet he likes well , and thinks it excellent because it hath a chimny , nor would doe an act of falshood to get his own tenement rent-free , this man shall have a reward in proportion great as that just prince who refuses to oppresse his brother when his state is broken by rebellion and disadvantages . for there is no vertue but may be lov'd and courted , delighted in and commended in every state and circumstance of life : and though it be not exercis'd in noble temptations and trials proper to the most excellent and remarked persons ; yet the very images and little records of trial may expresse a love and choice which may be equal to that which is prosperous by the greatest exercise and indication . for there are little envies & ambitions even in cottages , and therefore there may be the choice and volition of humility and peacefull thoughts and acts of charity : and there may be unchastity even in marriage ; and therefore though the contention is easier , and the temptations but inconsiderable , yet they also when they are immur'd by their sacramental defensatives and securities may delight in chastity , and therefore rejoyce in that state because it secures them from uncleanenesse ; and therefore for this love , and act of choice , even for delighting in that safety , may find a reward of chastity : and there may be covetousnesse amongst them that are full of plenty , and therefore even the richest person can be imployed in securing the grace of contentednesse , though he have but little temptation to the contrary . * indeed if a begger were tempted with the offer of , the temptation would be too big for him , if he understood the summe ; and possibly if he be a vertuous man , and would not be tempted to tell a lie for s s , or for one of his own possible and likely summes , yet for so vast a heap of gold bigger then his thoughts , he might be put beyond his vertue . but therefore god in his goodnesse to mankind does seldome permit such trials and unequal hazards , and to our not being so tempted ( without disparagement to our vertue and our choice ) we may well confesse we owe our innocence . but because god suffers our temptations to be by accidents happening in our own condition , and we are commonly tried by that which is before us , or next above us ; every one can either exercise or chuse the worthinesse of every grace , and may hope for the reward of the whole vertue by resisting the most inconsiderable temptation to it's contrary , if in case he have no bigger , he equally chuses the vertue and rejoyces in his innocence . and he that does resist , or by any means expedite himself from his own temptation , shall be rewarded equally to him , to whom the greatest is but his next best . * for our vertue is not to be estimated by the instance , but the willingnesse and the courage , the readinesse of mind and alacrity of choice , by the proportion of the man and the methods of his labour , the resolution of the will , and the preparation of the heart ; and we must account our omissions or eschewings of evil to be vertuous , by what we have done against it , by our prayer and our watchfulnesse , our fear and caution , not by an unactive life , and a dull peace , and a negative omission : for he does not eschew evil that does not doe evil , but he that will not doe it . . all acts that passe without any consent of the will are indifferent ; that is , they are natural , or unavoidable , or the productions of fancy , or some other unchusing faculty , or they are the first motions of a passion , or the emotions of some exterior violence ; as the sudden motion of an eye , the head or heart , the hands or feet . now that these are as indifferent as to grow , or to yawn , to cough or to sneeze , appears because they are of the same nature , and partake equally of the same reason . but these instances can be made to differ . for those which are so natural that the whole effect also is natural , and cannot passe on to morality or be subject to a command , are always indifferent in their whole kind , and in all their degrees and in all their circumstances . thus to grow taller , to digest meat , to wink with the eye in the face of the sun , are not capable of morality . but those things which are at first onely natural , and afterwards are nurs'd by the will and discourse , they are onely at first indifferent , because they then onely are unavoidable . to look upon a woman is no sin , if she suddenly comes into our presence , though every such look by reason of the mans weaknesse were a temptation : for at first there was no time to deliberate , and therefore we could not be bound not to look , and if we had not seen her , it had not been good at all , nor evil . but to look upon her so long till we lust after her , to look upon her but to the entertainment of any faculty that ministers to lust , to observe that which is precious in her but so long that the will doe consent to that which is , or is likely to be vile , that corrupts the manners and prevaricates the law . . no action of the will is indifferent , but is either lawfull or unlawfull , and therefore good or bad . for although there is in many actions that which the school calls indifferentiam secundum speciem , an indifference in the kind of action , or in respect of the object ; yet when such actions come under deliberation and to be invested with circumstances , they cannot be consider'd at all , but that first they must be understood to be lawfull or unlawfull ; for that very objective or specific indifference supposes the action lawfull : and he that does a thing though but with that deliberation and precaution , does doe well , unlesse there be something else also to be consider'd , and then it may be he does better , or it may be ill ; but when it is come as far as to be chosen and considered , it must be good or bad . for whatsoever that is about which we deliberate , we doe it for a reason that to us cannot seem indifferent ; it is for an innocent and a good end , for good to our selves or others : and nothing can come under the consideration of being an end of humane actions , but is directed by the words or by the reason , by the designe or the proportion of some law . for even our profit or our pleasure are to be conducted by the measures of the spirit : and there is nothing else besides profit and pleasure that is good , or can become the end of an action , excepting onely what is honest : and therefore every thing that is good or can be the reason of an action is under a law , and consequently cannot be indifferent , according to the doctrine of s. austin , quanquam voluntas , mirum , si potest in medio quodam ita consistere , ut nec bona nec mala sit : aut enim justitiam diligimus , & bona est , & si magis diligimus , magis bona , si minus , minus bona ; aut si omnino non diligimus , non bona est . quis vero dubitet dicere voluntatem nullo modo justitiam diligentem non modo esse malam , sed pessimam voluntatem ? ergo voluntas aut bona est aut mala , &c. whatsoever we doe , we doe it for a good end or an evil ; for if we doe it for no end , we doe not work like men : and according as the reason is which moves the action so is the will , either good or bad : for though vertue oftentimes is in the midst between two evils ; yet the will of man is never so in the middle as to be between good and evil ; for every thing that can move the will is good , or it seems so , and accordingly so is the will. indeed every action we doe is not in an immediate order to eternal blessing or infelicity ; but yet mediately and by consequence , and in the whole disposition of affairs it addes great moments to it . bonum est continentia , malum est luxuria ; inter utrumque indifferens , ambulare , capitis naribus purgamenta projicere , sputis rheumata jacere . hoc nec bonum , nec malum : sive enim feceris , sive non , nec justitiam habebis nec injustitiam , said s. hierom. continence is good , and luxury is evil ; but between these it is indifferent to walk , to blow the nose , to spit . these things are neither good nor bad , for whether you doe them or doe them not , you are by them neither just nor unjust . for besides that s. hierom instances in things of a specific and objective indifference , of which i have already spoken , that which he saies is true in respect of the supernatural end of man , to which these things ( concerning which oftentimes we doe not deliberate at all , and even then when we doe deliberate , they ) operate but little . but because the instances are in natural things , where the will hath very little to doe , we shall best understand this proposition by the instance of s. gregory ; nonnulli diligunt proximos , sed per affectionem cognationis & carnis , quibus in hac dilectione sacra eloquia non contradicunt . our natural love to our kindred is a thing so indifferent , not in it's own nature , but of so little concern to eternity if it be onely upon the stock of nature , that all that can be said of it is , that the scripture doe not forbid it . that is , whatsoever is natural is not considerable in morality . but because this which first enters by nature is commanded by god , and can be confirm'd and improv'd by the will , therefore it can become spiritual : but that which is natural is first , and then that which is spiritual : so that although at the first and when it is onely the product of nature , it is but a disposition and a facility towards a spiritual or moral duty ; yet as soon as ever the will handles it , it puts on it's upper garment of morality , and may come to be invested with a robe of glory . and this was very well discours'd of by the author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in s. austin ; esse fatemur liberum arbitrium omnibus hominibus , habens quidem judicium rationis , non per quod sit idoneum quae ad deum pertinent sine deo aut inchoare , aut certè peragere , sed tantum in operibus vitae praesentis , tam bonis quam etiam malis . bonis dico quae de bono naturae oriuntur , id est , velle laborare in agro , velle manducare & bibere , in things pertaining to god we cannot begin , or at least we cannot finish any thing without god and his grace . but in the things of this life we have a free choice , whether the things be good or evil . for those i call good which doe natural good , as to be willing to work in the field , to will to eat or to drink . now even these things are always good or bad when they are once chosen by the will , and to these very things the divine grace does give assistance . so the same author , velle quicquid bonum ad praesentem pertinet vitam , non sine divino gubernaculo subsistunt , a man cannot chuse well even in things belonging to this life , without the divine assistance . and therefore in things of great concernment we pray to god to conduct and direct our choice . and since the order and perfection of every creature is to doe actions agreeable to the end and perfection of his nature , it is a pursuance of the end of god and of his own felicity . although to doe so is not vertue in beasts , because they are directed by an external principle , and themselves chuse it not ; yet in men it is vertue , and it is obedience : and although it is natural to doe so , and it is unnatural to doe otherwise ; yet because it is also chosen in many instances , in them it is a vertue or a vice respectively : and though it be no eminent vertue to doe so , yet it is a prodigious sin to doe otherwise ; for sins against nature are ordinarily and in most instances the worst ; which does demonstrate , that even things of nature and the actions of our prime appetites , when they can be consider'd and chosen , never can be indifferent ; and for other things which are not of nature , there is lesse question . thus to walk , to eat , to drink , to rest , to take physic for the procuring health , or the ease of our labours , or any end of charity to our selves or others , to talk , to tell stories , or any other thing that is good or can minister good to nature or society is good , not onely naturally , but morally , and may also be spiritually so : for it being a duty to god to preserve our selves , and against a commandement to destroy our selves ; it being a duty to be affable and courteous in our deportment , to be gentle and kind and charitable ; it being charity to make our own lives and the lives of others pleasant , and their condition not onely tolerable but eligible ; there is no peradventure but every thing of our lives can be good or bad , because if it can minister to good or evil ends , it can be chosen for those ends , and therefore must partake of good or evil accordingly . how these ends are to be considered , and with what intention and actual or habitual intuition , i am afterwards to consider : for the present it suffices that upon this account the actions themselves are not indifferent . and this doctrine is to great and severe purposes taught by our blessed saviour , of every idle word that a man shall speak , he shall give account in that day . it was a known saying among the jews , cavebit vir ne cum uxore lequatur turpia , quia etiam propter sermonem levem viri cum uxore adducetur ille in judicium , said rabbi jonah ; even the loosenesse of a mans talk with his wife shall be brought into judgement : and maimonides said , pleraque verba sunt otiosa & causam praebent iniquitatis , most words are such which some way or other minister to iniquity , and therefore shall certainly passe the fiery trial . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is in some greek copies , every wicked word : for an idle word is not indifferent ; it may have in it some degree of wickednesse , and therefore may be fit to be forbidden , and consequently shall be judged . otiosum verbum est quod sine utilitate & loquentis dicitur & audientis , si omissis seriis de rebus frivolis loquamur , & fabulas narremus antiquas . caeterum qui scurrilia explicat , & cachinuis ora dissolvit , & aliquid profert turpitudinis , hic non otiosi verbi , sed criminosi tenebitur reus , said s. hierom , that which neither profits him that speaks nor him that hears , is an idle word ; any thing that is not serious , but frivolous and like an old tale . but if it be dissolute or wanton , it is not idle but criminal . s. chrysostome expounds the words to the same purpose , calling that an idle word , which is spoken without just inducement in some kind or order of good things , and that which is mixt with lying or slander . omne verbum quod non conducit ad propositam in domino utilitatem vanum & otiosum est , said s. basil ; that word which is not for edification , that is , that which does no good at all , must needs be evil : nay further yet , verbum otiosum est quod , etiamsi bonum sit , ad aedificationem fidei tamen non aptatur . et si ejusmodi verba in celeberrimo illo totius orbis conventu examinabuntur , quid scurrilibus , & detrahentibus , & obscoenis verbis fiet ? that is an idle word , which although it be good , yet does not tend to the edification of faith : and if such words as these shall be examin'd in the great assembly of all mankind , what shall be done to detracting , scurrilous and lascivious talkings ? i suppose , s. basil's meaning is that all those propositions which being built upon the foundation are not fit for the promotion of it , they are not silver or gold , but a superstructure of wood or hay or stubble : even these and those shall be examin'd in the eternal scrutiny ; nothing shall escape there ; if it will not endure the fire , it shall be consumed . for if the action here have any material end , it shall hereafter have a material reward : if it have no end , yet the man that did it was sent hither to a better end then to doe foolish and uselesse things . the very doing or speaking that which is good for nothing , is evil , and shall be discern'd and judged . we see it even in the judgements of men . martial tells of a good man that had got a trick to invite his friends to walk , to bath , to eat , to drink with him , and in all his enterviews he would be perpetually reading of his verses : one would have thought the thing it self were innocent , if the question had been ask'd concerning the thing alone ; but they that felt the folly and the tediousnesse of it , were afraid to see him . vir probus , justus , innocens timeris . and sidonius tells of some idle persons , quos execrabilis popularitias agit ; civium maximos manu prensant , éque consessu publico abducunt , ac sequestratis oscula impingunt , operam suam spondent , sed non petiti . utque videantur in negotii communis assertione legari , evectionem refundunt , ipsosque sumptus ultro recusant , & ab ambitu clam rogant singulos , ut ab omnibus palam rogentur , &c. their very civility is troublesome , their idlenesse is hugely busy , and their imployment signifies nothing . ardelionum natio , occupata in otio , gratis anhelans , multa agendo nihil agens , sibi molesta & aliis odiosissima . they doe nothing , and yet never stand still , and are very troublesome to themselves and others . such an idlenesse as this , whether in words or deeds , if it can be consider'd and observed here , shall not escape a stricter consideration hereafter . for none of these things in the event of affairs shall prove to be indifferent . the effect of this question is very great ; for it ingages us upon a strict watchfulnesse over all our words and actions , and to a wise inquiry when they are done , and scatters that incuriousnesse and inadvertency of spirit which seizes upon most men while they doe actions which they consider not whether they be right or wrong , and supposing actions , many more then there are , to be in their whole kind indifferent , would fain make them so in their individual , and by never disputing the particulars , detain the action in a neutrality as to the conscience , never representing it either as lawfull or unlawfull , much lesse as good and evil . but our actions shall be judg'd by gods measures , not by our wilfull and ignorant mistakes . . every thing we doe must twice passe through the conscience ; once when it is to be done , and again when it is done : and not onely whatsoever is not of faith is sin , so that we sin if we are not persuaded it is lawfull ; but it becomes a sin , when we are carelesse and consider not at all , either actually or habitually , either openly or by involution , as it is alone or 〈◊〉 it is in conjunction with something else , by direct intuition or consequent deduction , by expresse notices or by reasonable presumptions , by rule or by fame , by our own reason or by the reason of others whom we may fairly trust . question ii. whether is it necessary for the doing of good that we have an expresse act of volition ? or is it not sufficient in some cases that we are not unwilling ? is it not enough that we doe not oppose it ? but must we also promote it ? that is , although actions of themselves be not indifferent when they are chosen ; may not the will be allowed to be indifferent to some good things that are laid before her ? and what kind or degrees of indifference to good can be lawfull , and in what cases ? this is not a question of single actions principally , but of states of life and being ▪ and of single actions onely by consequence and involution in the whole : but of great usefulnesse in the conduct of conscience and making judgements concerning the state of our souls ; and it is a great endearment of the actions , the zeal and forwardnesses of the will and an active piety . first therefore in general i answer , then more particularly . in the law of moses the righteousnesse commanded was a designe for innocence , their great religion was rest , their decalogue was a systeme especially of negative commandements , the sanction of the law was fear and terror , which affrights all men , but invites none , it makes them afraid , but never willing ; their offices were purifications and cleansings away : but so little of good was to be done , that god was more carefull that the people should not commit idolatry , then severe in calling them to admire his beauties ; that they should learn no evil , then that they should learn much good . now to this negative state of duty , a will doing nothing , an understanding not considering , a forgetfulnesse of the question , and a sitting still might in many cases minister ; and then the will is accidentally indifferent , when the action never stands before it , either as good or evil . but now under the gospel we are unclean unlesse we have active purities , and we are covetous unlesse we despise the world , and we are malicious by interpretation of law , unlesse we take what opportunities we have of doing good to them that have us'd us ill , and even to be luke-warm is abominable to god , and our tongues may sin with silence , and we are to keep holy-days not by rest , but by religious labour , and we dishonour the holy name of god not onely by cursed swearing , and false oaths , and evil covenants , but if we doe not doe him honour ; if we doe not advance his kingdome we are rebels , if we doe not set his glory forward we have prophan'd his holy name that is called upon us . and this is with some mysteriousnesse intimated in the several senses of those words of scripture [ therefore let my name be called upon them . ] so jacob's name was called upon rebeccah , and uriah's name upon bathsheba ; rebecca jacobi , & uriae bathsheba : and upon ephraim and manasseh when jacob's name was called , the purpose was that they should be reckon'd not as if they had been sons of joseph , but the sons of jacob , having an equal portion in the divisions of israel . so in the prophet * , onely let thy name be called upon us , that is , let us be reckon'd in thy portion , accounted to be thy people , thou our father , and we sons and daughters unto god. now in these instances of the old testament , it signifies honour and privilege , security of title and advantage of relation , something that on their part was passive all the way . but in the new testament we find the same expression rendred to such purposes as will signifie something on our parts also , some emanation of our will and choice , even an active duty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they blaspheme that holy name which is invocated upon you , that is , they blaspheme the name of jesus christ which was put upon them in baptisme , by invocation and solemn sacramental prayer . the name of christ was then put upon us in that manner which teaches us how to wear it for ever after : it was called upon and so put upon us ; it must be called upon , and so worn by us . here is invocation relative to two termes , both active and passive . and since it is evident and clear in the scriptures of the new testament that calling on the name of the lord is us'd for being disciples and servants of the lord , as appears in those words , whosoever shall call on the name of the lord shall be saved , that is , all that have given up their names to christ , all that have taken his name and live accordingly ; it follows that all we who bear the name of christians must not be content with the glorious appelation , or the excellency of the relation , but we must by our holy lives , by our active obedience , by an operative faith , and a busy love doe honour to christ , and glorify that name by which we are called and made illustrious . and this is rarely well taught us by a proverbial saying used by our blessed lord , he that is not with us is against us ; and he that gathereth not , scattereth abroad : that is , it is not enough that our will doe not chuse evil , or oppose it self against god , and his holy laws and sermons . for many unconverted gentiles , children and strangers , the luke-warm and the indifferent , the deaf and the dumbe , the stones of the street and the gold of the temple , the starers and the talkers , the sceptic and the carelesse , these have a negative indifference of will ; they doe not take part against christ , but neither doe they fight of his side , and therefore are not populus voluntarius , their will and choice is not on christ's side . but the particulars are these , which determine the cases of conscience which can arise from this inquiry . there are in the gospels two proverbial sayings , each of them twice us'd . he that is not with us is against us ] and , * he that is not against us is with us . ] the sayings are of contrary purpose and effect . for as the first injoyns us to the labour of love , and an active will , and an effective zeal , and a religion productive of permanent effects ; so the latter seems to be content with negative measures , to approve of an indifferent will , to allow a neutrality , and that not onely many single actions , but that a whole state of life may have a negative indifference and indetermination . now because both the propositions must needs be true , they must have distinct measures , and proper significations . therefore . when christ said , he that is not against us is with us , he meant it principally of strangers and aliens , persons not admitted into the strictures of the covenant evangelical . for when the princes of the nations conspire against the lords christ , he that refuses to joyn with them , declares that he will not be christs enemy ; and est quiddam prodire tenus , this little is more then nothing . thus gamaliel was on christ's side , when he gave a gentle counsel in a case of the apostles , with whom although he did not joyn , yet because he would not joyn against them , he was so far with them , that he was not esteem'd an enemy : and it was noted of joseph of arimathea , that he was not consenting to the sentence of the high priests in putting our blessed lord to death , and therefore he was a good man. his not doing that evil was a great indication of a friendly mind . . this is also true in questions of religion of difficult understanding , and lesse necessary knowledge , or not of immediate concernment to salvation . he that does not disbelieve the miracles of christ , he that does not stop his ears against the voice of christ , he that does not run after a strangers voice , is not far from the kingdome of heaven : though the man knows little , yet if he believes nothing against any word of christ , though many words of christ were deliver'd of which he knows nothing , he hath put his head into the folds of christ. for in articles of belief which are not of the foundation , an implicite belief in god and his christ is sufficient , when there is no vitious positive cause of the not knowing them explicitely : and if this were not true , ignorant and unletter'd persons were tied to as great learning and explicite knowledge as the profoundest clercs ; which because it is no where commanded , and is very often impossible , and always unreasonable to be exacted , it must follow that it will in most cases be enough for the ideot or unlearned that they doe not oppose what they doe not understand , but humbly submit themselves to god and their superiors , by a confident confession of what they understand , and a modest conformity to those other articles in which public peace is more concerned then public truth , or their private duty . in this case a negative indifference of the will by reason of the ignorance of the understanding , that is , a not opposing what they understand not , and cannot understand , is their security and their innocence . . he that is not against christ is with him , is true in the preparations and dispositions to conversion . for he that makes use of a little grace shall have more ; and he that well uses the laws of his country , and keeps the justice of his nation , and observes the principles of reason , and walks according to the light he hath , though he hath not the broad noon-day of the gospel , yet he is so far on christ's side , that christ will joyn himself to his , and draw him nearer , and advance his nature , and promote his excellent dispositions , and by the methods of the spirit bring him to god. upon this stock it was that god sent s. peter to cornelius , and that so many of the jewish proselytes were converted to christianity , and so many wise heathens , who had just and ingenuous souls and liv'd good lives , were brought into the schools of christ. . this is true also in the habits or actions of any one vertue when it is alone , or when it comes in upon the stock of nature , or education , or passion , or humane laws . he that does one good act for christ , though he doe no more , by that one action declares himself to be no-enemy , and therefore he shall not loose his reward ; though he give but a cup of cold water to a thirsty disciple , in that capacity of his being a disciple ; nay if it be but in the consideration of his being thirsty , if it be but by a natural pity and tendernesse , by the emotions of humanity , by the meltings of a worthy disposition and of tender bowels : and therefore much more shall every worthy habit , though it be alone , though entring from a lesse perfect principle then a spiritual and christian grace . the chastity of lucretia , the honesty of decianus , the truth of rutiius , the bravery of scaevola , the repentance of ahab , the humiliation of manasses , the zeal of jehu , the compassion of titus over jerusalem , these things and these persons are consider'd by god , and have their portion of reward . and he is not wholly against christ that does any thing for him : for our blessed lord is so gracious , that no man shall speak a word for him , or relieve any of his servants , or keep a memorial , but as far as that action goes , according to the proportion of the choice and the good will , christ will reckon him to be on his side , and allot him a portion of his blessing , a yonger brothers part , though not the inheritance . . this is true of those who being secretly convinc'd cannot yet shake off their prejudices and their pitiable fears , who own christ in their hearts , whose faith is weak and their doubts are strong , who fear god heartily , and yet cannot quite shake off the fear of men ; they also are reckon'd on christ's side so far , that they are not present and actual enemies , but actual friends , and but potential professors and disciples . thus nicodemus was on christ's side by not being against him . he owned as much as he durst ; he spake in behalf of christ , but profess'd him not ; he believ'd in him , but fear'd the jews . this was not enough to adopt him into the kingdome , but this brought him from the enemies side , like the kenites and the sons of rechab in the land of israel . . to be with christ hath many parts and degrees of progression and avail . every man that professes christ is with him ; he that is baptized , he that is called christian , he that delights in the name , he that is in the external communion of the church is in some sense with christ , because he is not against him . for whoever is a member of the church , whosoever retains his baptismal right , he that hath not renounced christianity , lost his faith , defied christ , or turn'd apostate , he is still within the covenant of mercy , within the limits of grace and the power of the spirit ; that is , he hath a right to the privilege and grace of being admitted to repentance and the consequent grace of pardon : for baptisme is for the remission of sins , and as long as that is not renounc'd , we have a perpetual title to remission of sins , the sacrament as to this purpose being of perpetual effect . every such person is yet a member of christ , though barren and unfruitfull : his leaf doth not prosper and his fruit springs not , yet there is a root remaining . for thus the gospel is compar'd to a net with fishes good and bad , to a field of corn and tares . for no man is thrown from grace and mercy but the open , profess'd , irreconcileable enemies of christ , voluntary and malicious apostates ; for they are cut off from the root , and have no portion in it , as s. paul largely discourses in the sixth and tenth chapters to the hebrews . but those who sin against christ , & dishonour and grieve the holy spirit of christ , who sin and repent and yet sin and repent again , being always sorrowful , and always have cause , these men have hopes , and time , and helps , and arguments , and probabilities of life , which they could not have but by being members of christ's mystical body . they are with christ in covenant and desire , in title and adoption , because they are not against him in profession and voluntary hostility : but they must goe further , or they die . for all this effects nothing else , but that we are tied to treat such persons not as enemies but as brethren ; it exposes such to be chastis'd and guided by the rod of ecclesiastical discipline , but not to be cut off by the sword of excision and anathema , and sentences of despair ; it does manifest the goodnesse of god , the glorious mercies of our redeemer , his aptnesse to pardon , his readinesse to receive us , his desires to have us sav'd , his passion for our felicity , and the presence of his preventing and auxiliary grace . but this was but the proverb of strangers and beginners , of infants and babes in christ. . but when we are entred into the covenant of grace , when we have declar'd , when the question is concerning final pardon and the hopes of glory , then the other proverb is onely true . it is not enough that we are not against christ , but we must be with him and for him , earnest and zealous , passionate and obedient , diligent and true , industrious and inquisitive ; then it is , he that is not with christ , is against him . for it is not enough that we are in the root , that is , in preparation and disposition , but we must also bear fruit in the root ; for so saith our blessed saviour , i am the vine ; my father is the husbandman : every branch in me that beareth not fruit shall be cut off . first they are in christ as in the vine , before they can bear fruit ; and there he suffers them to be in expectation of fruit ; of which if they fail in their season , they shall be cut off . * for the case between christ and the world is as it was between caesar and pompey . pompey had the possession and the right : and therefore as cicero in his oration pro ligario affirms , pompey's party acknowledged none but his certain and professed friends ; adversarios autem putare nisi qui nobiscum essent , and all to be against them that were not with them : te autem ( saith he to caesar ) qui contra te non essent , tuos . for caesar was but entring upon his new fortune , and all that he could get to himself , and all that would not assist his enemy , were his purchase or security . so it is with christ in the beginnings of our conversion ; it is a degree of victory to arrest our thoughts , and our not consentings to the world and it's fond affections , is an approach and an accession to christ. but when our lord hath gotten the first victories , when he hath acquir'd possession as well as right to a soul , and hath a title to rule alone , then the proposition is chang'd . christ will not be satisfied with neutrality and an indifferent undetermin'd will , but he will have our love and active choice , and he will be honour'd by all our services : and then the christian philosophy relies upon these principles : * he that does not love god is his enemy ; * not to goe forward is to goe backward ; * not to doe good is a doing evil , and luke-warmnesse is an evil state ; and * we must not onely not resist the word of truth , but we must contend earnestly for it ; and * we must confesse with our mouth , what we believe with the heart ; * to be a christian is to hurt no man , and to doe good to every man ; and * we must not onely proceed when we are not hindred , but we must take care that we be not hindred , we must remove every impediment , and pare away that which is uselesse ; for obstat quicquid non adjuvat , if it does no good , it does hurt : and when the talent is intrusted to us it must not onely not be spent riotously , but it must not be laid up in a napkin . pensemus quod lucrum dei fecimus nos qui accepto talento ad negotium missi sumus . unlesse we gain and put something to god's heap , we are unprofitable servants . by the proportion of this truth in the state of our life , we are to account concerning our single actions ; not that every single action must be effective of a real , discernible event of piety , but that is be fitted to the general designe of a christians life ; nothing of evil , but ministring to good some way or other , or at least in some good order of things ; good for edification , or good in charitable society , or good for example , or usefull to some purpose that is fit to be design'd , and fit to be chosen . rule ii. the virtual and interpretative consent of the will is imputed to good or evil. this rule is intended to explicate the nature of social crimes , in which a mans will is deeper then his hand , though the action of the will is often indirect and collateral , consequent or distant ; but if by any means it hath a portion into the effect , it is intire in the guilt . and this happens many ways . . by ratihabition and confirmation . in maleficio ratihabitio mandato comparatur , saith the law : to command another to doe violence is imputed to him that commands it more then him that does it . so ulpian interpreting the interdict unde tu illum vi dejecisti , affirms eum quoque dejicere qui alteri mandavit vel jussit : and therefore ptolemy was guilty of the bloud of pompey when he sent pothinus to kill him , hic factum domino praestitit… . now because ratihabition is by presumption of law esteem'd as a commandement , therefore ulpian affirms of both alike , dejicit & qui mandat , & dejicit qui ratum habet . he that commands , and he that consents after it is done are equally responsible . now though the law particularly affirms this onely in maleficio in criminal and injurious actions , yet in the edition of holoander that clause is not inserted ; and it is also certain that it holds and is true in contracts and civil affairs . thus what a servant or a son imployed by his father or his master shall contract for , is the father's act if he accounts it valid . if the son borrows money in the father's name , the father is the debtor . but in matters criminal and civil there is a real difference as to this particular . for in matters criminal , ratihabition or approving of the act does always make the approver guilty . the jews crucified their lord and king : he that saies it was well done , is guilty of that intolerable murder , and for an ineffective malice and spite , procures to himself a real and effective damnation . but in actions criminal there is this difference to be observed . some actions are done by the lust and appetite of the criminal agent onely , as adultery , rape , fornication ; and if this be the state of that affair , that sin is wholly imputed to him that acted it , not to him that approves it . he that approves it is indeed guilty of the same kind of sin , because he hath applied his will to that which god forbids , and for his lustfull disposition approv'd and consented to by his will commits a sin like it , but is not guilty of that . . but if such approbation become an incouragement to the criminal to doe so again , if it fortifies his heart in sin , or hardens his forehead , or makes it pleasant , he that approv'd the first is not onely guilty of a sin like the first , but partakes with the criminal really in the guilt of the sins that follow upon that account . . but there are other sins which are , as the law speaks , ratihabentis nomine gesta , which are done in anothers name , and either partly or wholly for his interest ; and therefore if by him they be approv'd , the ratihabition is valid to all evil purposes , and is therefore all one as if the actions were by him commanded for whose interest they were acted , and by whose will they are approved . and thus it is also in the former sins which serve the lust of him that acts them , if besides the serving of his lust they are designed to serve anothers interest ; as if titius steal sempronia and run away with her , or lie with maevia the daughter of amilius to doe a spite to the father for the injury he did to tubero , not onely titius but tubero is guilty of the crime , if tubero approves what titius did for his sake . but now if it be inquir'd what real event as to conscience this nice distinction without greater difference can have , that in one case he that approves the sin is not guilty of the same but another like it , and in the other cases he is partner of the same fault ; i answer , first , in humane laws the difference of effect is very great . for to approve an act of sin done not in my name introduces no punishment upon the approver ; but if it be done in my name and for my interest , by a fiction or presumption of law it is suppos'd i gave command or warranty , and therefore i also shall partake of the punishment , unlesse by the consideration of other circumstances i be relieved in equity , and the presumption be found to fail . but in the court of conscience the difference depends not upon presumption ; but upon what it is in the truth of the thing , which shall be judged well enough by him that knows the secret . for whether the crime was done for me or not , i shall be judg'd according to that influence which i would have upon the effect . if i will'd it directly and caus'd it to be done knowingly , or by some causality which i at any time us'd to that purpose , i am liable to all the evil that can be consequent to that sin : but if i be guilty onely by ratihabition , that is , if really i did not command it , or effect it , or cause it to be effected , but onely rejoyce in it and use it when it is done , then my ratihabition is ordinarily ( though very evil ) yet much lesse then the other's action . i say ordinarily , that is in all cases where craft and machination , plots and contrivances , intermedial violences and deceivings , and other evil things of the retinue of the sin are previous to the crime . for in all these things he that onely approves the act hath commonly no interest , or care , or notice , or consideration . if it happens that he considers and approves them too , then the case is alter'd : but it is not always so . this case will explicate the rule . ventidius was married to romanella ; but growing rich , and being made a roman knight , grows weary of his first bed-fellow , because he hopes now to get a richer wife if she were gone . while he tumbled this often in his head , it hapned that a slave of ventidius upon some trifling occasion , but in a great passion , flings something at romanella , which caused her to miscarry , and to die . ventidius observing his good fortune , secretly puts away his servant that he may escape the hand of justice , and promises him liberty , making what pretences he found convenient to his purpose . he went presently to get him a new wife , but was arrested in his designe , because he was told that he that was guilty of his wives death was to loose the privilege of a second marriage ; but because he confirm'd it and rejoyc'd in it , it was esteem'd in law as a commandement . upon this he takes advice , and was told , that though in conscience he was guilty of murder , because he delighted in and approv'd it , yet mere ratihabition in such things which must be judg'd not by the effect but by the previous machination and designe , did not produce that punishment of impeding his future marriage . and there is reason for it ; because though ventidius was so base as to wish his wife dead or kill'd , yet he would not doe it himself , nor procure it to be done , his covetousnesse had not prevail'd so far with him ; and therefore neither ought the punishment goe to the extremity of the law . . in divine laws and in the direct obligation of conscience there is this great difference . if a crime be done in my name , and i approve it , i am not onely guilty before god of the crime , and liable to an equal share of the punishment ( according to the foregoing measure ) but i contract a new necessity of duty ; i am bound to restore the man that sinn'd for my interest to his former state of justice and integrity as far as i can , by disallowing the act , by discountenancing it , by professing my own repentance , by inviting him to the like : which obligation is not at all upon me by a simple and mere ratihabition of an act in which i have no interest , and to which i had no previous concurse , directly , nor by interpretation . this is the state of this question in relation to matters criminal . but in matters civil , as in contracts , debts , pledges , provisions for pupils , the law is to determine the whole affair , and to account the ratihabition at what rate she please , and upon what conditions ; and therefore we are to be determin'd by our own laws in all such inquiries . that which can be a general measure and relates any way to conscience is this ; where the law does require an expresse command pro forma , the after-ratification is of no effect in law , nor conscience , if the law impedes the effect . thus if a minor makes a contract without the consent of his guardian , though afterward the guardian allow it , the contract is invalid : because the law requir'd in the very form and solennity of the contract that the authority of the guardian should be interpos'd ; and ea quae pertinent ad solennitatem contractus , à contractu dividi non possunt , say the lawyers ; and ubi forma actus deficit , corruit actus , l. julianus . . § . si quis . ff . ad exhib . if there be an essential defect of what is by law requir'd to the validity of the act , the act is null and invalid , and therefore is also invalid and effects nothing in conscience , unlesse where the law of nature intervenes ; of which i have already given accounts * . thus also it is in punishments which are not to be incurred but in cases nam'd in the law , and therefore are not to be impos'd in cases of presumption or fiction of law , amongst which is this , of the equivalence of ratihabition to a command . if the son marries a widdow within the year of mourning , he is legally infamous ; but so is not the father , though he approves it , unlesse he did consent in the beginning ; because these effects being wholly depending upon positive laws , can have no other measures but what the laws put upon them . but in the court of conscience the matter is not so easy . but since ratihabition is at the worst but an interpretative command , and yet is so very bad as to imprint the guilt of the whole action upon him that so hath influence into the effect by interpretation , it must needs be that a direct command is more evidently criminal , and in greater degrees ; which i needed not to have observed but in order to a further inquiry , and that is , question . upon whom doth the greater portion of the guilt lie ; upon him that commands a sin , or him that sins in obedience ? although the question of degrees may here be usefull to some purposes of conscience , yet it is just to condemn them both with a downright sentence . for so the wise ape in esop judg'd the question between the wolf and the fox about a piece of flesh which the fox had stoln from the village , and the wolf had stoln from the fox , who now complain'd of the wrong . the judicious ape answer'd , tu non vidêris perdidisse quod petis : te credo subripuisse quod pulchre negas . the fox saies he hath lost it , but he lies ; and the wolf saies he hath not stoln it , and he lies too . they were both in the wrong , and it was hard to say which was the worse . but because although they were equally wicked in their nature and their manners , yet in this cause there might be some difference , and in the partners and confederates in a crime some have more causality then others , though both of them are in a sad condemnation ; therefore to this i answer by a distinction known in the civil law , of mandatum & jussio . mandatum is amongst equals , by bidding , incouraging , warranting and setting on ; and in this case , they are both equally guilty , except what difference can be made by the degrees of confidence and earnestnesse , and by wit and folly , by the advantage and reputation of the man that bids , and the weaknesse of him that is bidden . but jussio is from superior to inferior ; father to son , master to servant , prince to subjects . in this case and amongst these persons the efficiency is unequal , and hath it's estimate from the grandeur and sacrednesse of the authority , and the degree of the fear which can be the instrument of prevailing and determining . and therefore when attilius had spoken gently with cracchus ut patriae parceret , seeming to have discover'd his design , gracchus looking terribly upon him , one of his servants , non expectato signo , ex solo vultu conjectans adesse tempus , ratusque initurum se gratiam apud patronum si primus rem aggrederetur , stricto ferro trajecit attilium , saith appian , staied neither for command nor sign , but supposing by his forwardnesse he should please his patron , and guessing by his cruel aspect it would not be displeasing to him , he kills attilius upon the place . now such an influence as this from a superior to an inferior is so little , that the servant is much more to blame then the master . but when henry the second in a rage complain'd that none about him would rid him of that peevish man , meaning arch-bishop becket , it was more then the frown of gracchus , but yet not so much as to lessen the fault of the sacrilegious homicides ; because there was no violence done to their choice , but the crime entred upon the account of lust and ambition , and that was as bad as if it had begun and ended upon the stock of their own anger or revenge . but when a prince or a lord commands his subject to sin , as domitius the father of nero commanded his freed man to drink to drunkennesse , so earnestly that he kill'd him for refusing it , and as cambyses did to praxaspes ; then it is evident that the prince is so much more guilty then he that obeys , by how much it is evident that the subject sins with lesse delight , and a more imperfect choice , and with a will which in it's actions suffers diminution : and therefore in such cases servants are very much excused from punishment in exterior courts , as knowing that such actions proceed from an excusable principle , from a regardfull obedience , and an undiscerning subjection ; which because in most things it ought not to dispute , they not discerning their utmost limit , being born to serve , not to rule and distinguish by their reason , and besides this , having all their fortune bound up in their masters frown or favour , are very much to be pitied if they obey too much ; etenim quod imperante te servus tuus faciebat , abs te id esse factum existimo . and this the law it self observes in the commands of some superiors : qui jussu judicis aliquid facit , non videtur dolo malo facere , cui parêre necesse habet ; the command of such a superior whom we esteem it necessary to obey , exempts our obedience from being criminal . and though this of judges be a particular case , because res judicata pro veritate accipitur , saies the law , they declare law by their sentence and commands ; yet the romans observ'd it in the case of clients and freed men to their patrons , as livy reports it in the case of the freed man of appius the decemvir ; and the old books of philosophers observ'd it in the obedience of children to their parents , as aulus gellius recites out of them . but then this also admits of one distinction more , which the law thus expresses ; ad ea quae non habent atrocitatem sceleris vel facinoris , ignoscitur servis , si vel dominis vel his qui vice dominorum sunt , velut tutoribus & curatoribus , obtemperaverint , servants and inferiors are excus'd if they transgresse at the command of their superiors in a small matter , but not in a great . this is observed by the sages of our common law . if a feme covert doth steal goods by the commandment of her husband ( without other constraint ) this hath been holden to be felony in her , saith sr richard bolton the l. chancellor of ireland : and for this he quotes bracton , and addes this reason out of him ; for licet uxor obedire debeat viro , in atrocioribus tamen non est ei obediendum , in great matters , and sins of high nature , a wife is not to be excus'd for her obedience . but if the husband not onely commands , but uses compulsion , then it is so far excus'd , that in the wife the theft is not felony ; but murder is , because the greatnesse of the horror in such a fact is sufficient to prevail against the husbands threatnings and her own fear , unlesse there were in her some evil principle . if a servant defending his lords right doe some injury , he is excus'd in law , but not if he kills a man ; if he speaks a rude word he may be born with , but not if he steals a horse . and this also hath some proportions of truth in the court of conscience , that if the superior be great , and the command be urgent , and the instance not very considerable , the fault is by every of these considerations very much lessen'd , but the man is not totally excus'd ; his excuse is upon the stock of fear or a great temptation : so far as they intervene in the present case , and so far as they can excuse in any ( which i am afterwards to consider ) so far the guilt suffers diminution . but the advice of the son of sirach is the great rule in this question , accept no person against thy soul , and let not the reverence of any man cause thee to fall . but all this is to be understood of those actions which are criminal both in the commandement and in the obedience , in the sanction and in the execution , such as are adultery , murder , treason , blasphemy , and all the prevarications of the natural law , in all moral precepts , the transgression of which can by no intention become legitimate . but in the positive and temporary laws of god which enjoyn no moral , natural rectitude , but simple and just obedience during the abode of that law , the subject , the son or the servant if he be commanded by his just superior to an external ministery in the sin of the superior , if he consents not to the sin , and declares against it according as he can be requir'd , sins not at all in the obedience . thus when joab and the captains numbred the people against their wills upon the peremptory command of david their king , they had no part in the sin , because they explicitely dissented all the way , and the execution and obedience did not implicitely and by interpretation involve them in it . the reason is , because the act of numbring the people was of it self innocent , and made criminal onely by david's circumstances ; of which when they had advertis'd their king , and disclaim'd the malice and irregularity , they interested themselves in nothing but the material part : which when it can be separated from the evil heart , as in this it was , and in all the like it may , the obedience is innocent , though the commandement be impious ; and therefore david wholly takes the fault upon himself , — mea fraus omnis , nihil iste nec ausus , nec potuit… . i have sinn'd and done wickedly , but what have these sheep done ? * to this also is to be added , that even in the case of positive precepts our obedience must be wholly passive , and in no sense active ; that is , it must be wholly an act of obedience , without any promoting or advancing the sin in him that commands , no way increasing , or incouraging , or confirming the sin or the sinner . . under this head is reduc'd the praising of an action : which if it be done with a designe to promote it , is first a sin in the approving it secretly , and is another sin in setting it forward publicly . according to this is that saying of the arabians , qui laudat obscoenum perpetrat illud , he that praises an unclean action is himself an unclean person . and therefore it was good counsel , qualem commendes etiam atque etiam aspice… for by our words we shall be judged : but , as salust said of caesar and cato , alius aliâ viâ , some one way , and some another get great names . cato was famous for discountenancing , caesar for being a patron of evil men ; but cato was the better man : and upon this account pliny commends one , or navit virtutes , insectatus est vitia , he adorned vertues with a fair character , but reproach'd vitious persons : and he that by praises and dispraises respectively does not distinguish vertue and vice cannot be a good man. ne laudet dignos , laudat callistratus omnes . cui malus est nemo , quî bonus esse potest ? for in vain doe laws make a distinction between good and bad , if they be all blended in a common reward . malè pereas qui gratias virgines , meretrices effecisti , said democritus to one that gave large gifts to all men alike . concerning which it was excellently said by maximus tyrius , qui largiuntur indignis ea quae dignis conferenda essent , tria praestant absurda : nam & ipsi jacturam faciunt , in bonos sunt injuriosi , malosque roborant segete ac materiâ vitiorum suppeditatâ to give to vice any of the treatments or rewards of vertue is a treble mischief : the gift or reward is lost , and injury is done to vertue , and evil men are incouraged in their evil courses . . by consent , silent and implicite , we are partakers of the fact of others : by not contradicting we are sometimes adjudged willing . of the main part of the proposition there is no doubt , but that a consenting to evil is a sin ; a consenting to any action gives it as much authority , being and warranty as his consent can effect : but the question here is what are the signes of consent when it is not express'd , and when the man that is silent is justly presumed willing . this inquiry is of use in the matter of presumptive dispensations , and in the participation of good and evil actions and rewards . but it hath in it but little difficulty . for . it is evident that then silence is an implicit consent , when the superior or the interested person , whose consent can verify the act , and whose power can easily hinder it , and who is bound to hinder it if it be unlawfull , does yet hold his peace , and forbids it not . the reason of this is , because every man is suppos'd to doe his duty , unlesse the contrary be known : and therefore when a prince sees his subjects doing what the law forbids , and which he can easily hinder , it is to be presum'd that he dispenses with them in that case , because he knows that they will expound his silence to be a license ; and therefore he also intends it so , so long as he is silent , or else he does unreasonably , and to no good purpose holds his peace . but this is not true in those things which to their stabiliment or warranty require a positive act . for sometimes a silence is but an indifference and neutrality , according to that of the law , qui tacet non utique fatetur , sed tamen verum est eum non negare ; he that holds his peace neither confesses nor denies : and in the canon law , id in tua ecclesia dissimulare poteris , ita quod nec contradicere , nec tuum videaris praestare assensum ; the bishop's dissembling or taking no notice in some cases , is expounded neither to be a contradiction nor consent : and the glosse in cap. cum jamdudum de praeben , affirms , multa per patientiam tolerantur , quae si deducta fuerint in judicium , exigente justitiâ non debent tolerari , some things are patiently suffer'd , which if they were publicly complain'd of , ought not to be suffer'd . but these seeming antinomies are both very reasonable in their own senses , and therefore are easy to be reconcil'd . for if the act about which the superior is patient be connvi'd at , it is either because for some reasonable cause he pardons the criminal ; or else because his patience is necessary and by constraint , he cannot help himself . for no silence is esteem'd a ratihabition of a past act : because when the thing is done without the leave of the superior , his silence or speaking cannot alter it , or legitimate the action if it was evil ; at the most it does but pardon what is past , which is no allowance of any future action of the same nature . indeed in the court of conscience , such a silence , or not reproving of a past fault , may be want of duty and discipline , and a criminal omission of what we are oblig'd to ; but hath no legal or natural causality upon that action which is past , and can be but an accidental cause or occasion of a future . but then silence is an interpretative consent , when it is . a silence of a thing observed , and . at present , and . that can be hindred : and then indeed in law it is a great presumption , but not always in conscience ; because it may proceed from a neglect of duty that the superior takes no notice of the action , or from many other causes , as pusillanimity , just fear , or weaknesse , which because they cannot always be prov'd or observ'd , they may conclude legally from silence to consent or dispensation : yet the processe of conscience must be upon more wary grounds , and where there is so much fallibility in the presumption , the conscience must proceed to action upon more certain accounts , and must strictly follow her rule , or must have greater causes to justify her liberty . and therefore though the superior be silent , and does observe the action , and can hinder me ; yet i am not to presume that he dispenses , or consents , or gives me leave to goe besides the law , unlesse there be in the state of my affairs a just cause of dispensation , and yet a reasonable cause of hindring me from asking , or him from expressing his leave ; then silence may be presum'd to be leave , though the cause of dispensation be probable onely , and not very necessary . in the reducing this to practice three cautions are to be attended . . when a subject proceeds to action upon the presumption of leave , or a tacit dispensation , this presumption or supposition must be made use of before the action be done , not afterwards . for it can never be honest to doe an act in hope to get leave afterwards ; for untill the leave be actually given or reasonably presum'd , it is prohibited , and consequently unlawfull ; and if a dispensation were afterwards given and obtained , it were nothing but a pardon , which is so far from making the past action to be innocent , that it supposes it to be criminal , for else there were no need of pardon . he that sins in hope of pardon , fears nothing of the sin but the smart , he thinks there is no evil but punishment ; and therefore hath nothing towards vertue but the fear . if therefore before the action be undertaken the dispensation be not presum'd , nothing that comes after can change the action . . this presumption is not to be extended beyond that very action that is done in the presence , or within the notice and observation of the superior . for although it should be true that he does give tacit consent or leave to this particular , yet it follows not that therefore he does so to any or all of the same kind . for that may be just or tolerable once , which if repeated may be chang'd in circumstances , or become evil example , or of intolerable effect by the very repetition ; or the mind of the superior may change , or the causes of dispensation may cease : and after all , since this dispensation wholly depends upon the consent of the superior , and this consent is then onely justly presum'd when he observes the action and forbids it not , the presumption is wholly at an end when he does not see it ; and therefore a tacit consent or leave to an observed action can at no hand be extended to a consent or leave to others that are not observ'd by him . . if the tacit dispensation be of such nature that it cannot give leave to a present observed action , but by introducing a faculty , or state , or potentiality of doing the like , then it is certain that if the present action be tacitly dispens'd withal or consented to , it may be extended to all of the like kind ; but it is also as certain , that such a tacit consent is not so easily to be presum'd . the bishop of bitonto for his exercise was flinging of a leaden weight , and by chance kill'd his servant who unfortunately cross'd the way as the lead was irrecoverably passing from his hand , and for this misfortune in the chance of bloud is made irregular . afterwards in the presence of his superior seeing a yong turk dying who had express'd some inclinations to christianity , baptizes him in the instant before his death , and was observ'd and conniv'd at by his superior , and therefore had a presumptive leave or dispensation for his irregularity . but because this single action could not have been dispens'd withall but by taking off his irregularity , it took away all that which could hinder his future doing his episcopal office ; and therefore he hath the same presumptive leave for the future actions which will not be observed , as for the present which was . but then the first presumption must be very reasonable and sure : for although a probable presumption may suffice to conclude for leave in a single present action whose effects determine with it self ; yet if it have influence upon the future ( as in the case before cited ) it ought to be better consider'd , and more warily conducted by the superior , and therefore not readiy presumed by the subject . these are the measures of guessing at a consent by silence . there is also one way more of implicit or secret consent , viz. . he does implicitely consent to an action , who consents or commands any thing to be done , from whence such an action or leave must necessarily follow : and the reason is , because he ought not to doe things repugnant to each other . he that makes it necessary for me to doe a thing , is the cause of my doing it , as much as if he commanded it . and this is more then a tacit consent or dispensation respectively , for it is a virtual . he that collates the order of priesthood upon me , intends i should doe the whole office . princeps enim qui illi dignitatem dedit , omnia gerere decrevit , saith the law . thus he that dispenses in the irregularity , consents to all the actions which he does by virtue of the removing that impediment , who is so dispens'd with . which proposition is onely so to be understood , when there is nothing wanting to the effecting such an action but the removing that impediment : but it is suppos'd that he that is dispens'd with , will use his liberty ; and the dispensation if it be at all is directed so , and is in order to it . but if the superior does an action which is not in order to an end , neither in order of nature or of intention , but yet it can be consequent to it , that consequent action is not to be imputed to him who did something precedent , without which that action could not have been done . thus if a prince pardons a thief , or a friend begs his pardon that kill'd a man , although he could not have stoln any more without that pardon , yet that after-theft or murder is not imputable to him that gave or to him that beg'd the pardon , unlesse they did it with that very intention ; for the pardon is not in any natural order to any such consequent action , and therefore without his own actual or design'd conjunction and intuition , cannot convey the crime and guiltinesse . question . upon the occasion of this , it is seasonable to inquire how far it may be lawfull , and can be innocent to permit a sin . the case is this . pancirone an italian gentleman invites a german embassador to dinner , feasts him nobly , sets before him plenty of delicious wine , enough to exhilarate him and all his company ; but the german after his country fashion thinks it no entertainment unlesse he be drunk . the question is whether pancirone sins in setting before him so much more as will fill the utmost capacity of his intemperance . is it lawfull to suffer him to be drunk ? if this question had been ask'd in the primitive church , the answer would have been a reproof to the inquirer , as one who no better understood the laws of sobriety and hospitality , and the measures of the christian feastings . posidonius tells of s. austin , usus est frugali mensa & sobriâ , quae quidem inter olera & legumina etiam carnes aliquando propter hospites & quosque inferiores continebat . semper autem vinum habebat , quod tamen moderatissime bibebat , quia noverat & docebat , ut apostolus dicit , quod omnis creatura dei bona sit , & nihil abjiciendum quod cum gratiarum actione percipitur . he had that which was good and usefull for himself according to his own measures , and something better for strangers . he always had wine , but it was drank very sparingly ; because every creature of god is good , if it be received with thanksgiving . but if the guests be permitted to drink to drunkennesse , who shall say amen at thy giving of thanks ? or how shalt thou give thanks at the spoiling of the gifts of god ? there is no peradventure but as a feast is the enlargement of our ordinary diet , so the entertainment of guests is a freer use of our liberty , so it be within the limits and capacities of sobriety . but though the guests meal may be larger then our ordinary , yet we must secure our own duty more then we can secure theirs . when the greeks whom lucullus feasted wondred why for their sakes he should be so large in his expences , he answer'd , nonnihil , o hospites , vestri causâ , sed maxima pars luculli gratiâ , something of this , o guests , is for your sakes , but the most of it is for my own magnificence . we should take care to doe so , that though for our guests we doe something more then ordinary , yet our greatest care should be for our selves , that we doe nothing that may misbecome the house of one of christs servants . would pancirone suffer the german embassadour to lie with his women when he entertains him , and make his chambers a scene of lust ? certainly he would esteem it infinitely dishonest , if to an honest family he should offer so great an injury ; and why may not his chambers minister to lust , as well as his dining-room or cellars to beastly drunkennesse ? and is it not as honorable that the family should be accounted sober , as to be esteemed chast ? or is not drunkennesse dishonesty as well as lust ? and why may not panicrone as well bid his servants keep the door to wantonnesse , as hold the chalice to beastly vomitings ? in these things there is no other difference , but that as cloths , so vices also are in and out of fashion as it happens . he that means to be a servant of god , must for himself and all his house take care that god be not there dishonour'd . i and my house will serve the lord , said joshuah : and when god gave to the israelites the law of the sabbath , he gave it for themselves and their families and the strangers within their gates . * but so corrupt and degenerous are the manners of christians , that our feasts are ministeries of sin , and every guest hath leave to command the house even when he cannot command himself : but this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the christian sobriety hath other laws . does any man when he relieves the poor at his gate give them leave to drink till they be drunk ? and yet what they give to the poor is given for god's sake : but when they minister to the rich man within , for whose sake is that excesse given ? if codrus askes an almes , we refuse him , if we suppose he will make himself drunk with it , and we think we are bound to refuse him : & can it be lawfull to give to a guest within what it is unlawful to give to a guest without ? if it be unlawful , it is certain it is not unavoidable : but if there be difficulty in declining it to some men , then besides that which is principally intended by our blessed saviour , we see also there is very great reason in those words , when thou makest a feast , call not the rich , but call the poor : these will not tempt you to make them drunk , it may be the others will. if our guest makes himself drunk with the usual provisions which must be indistinctly ministred at feasts , that cannot be help'd , but by refusing to receive such persons again to our table : but he that knowingly and observingly espies the meeting turn to god's dishonour , and does not put a limit to that sea of drink , and place a shore and a strand to the inundation , will find that god is departed from that meeting , and the pleasing of his drunken guests will not make him recompence for the losse of such an inhabitant . a man must at no hand consent to his brothers sin : and he that can and ought to hinder it , and does not , by interpretation does consent . for he that gives a man a goblet of intemperance , with which he sees him about to drown his soul , is just as innocent as he that lends him a knife to cut his own throat . but this is to be understood when the case is evident and notorious ; for in the approaches and accesses to drunkennesse the matter is lesse then in the lending of a knife , because it is yet disputable whether he will finish his intemperance : but if it be plain that drunkennesse is design'd , the case is all one ; and if it be not perfectly design'd , yet as it steals on discernably , so the sin of him that ministers to the crime increases up to the same proportion of effect and guiltinesse . hospitality is one of the kinds of charity : and that is but an ill welcome which first procures a feaver , and it may be after it an irrevocable damnation . . he that gives counsel or aid to an action good or evil , consents to it , and it is imputed to him as a product of his will and choice . this is expressely affirm'd by all laws civil and canon , and the municipal laws of all those nations of which i have seen any records concerning this matter : and the interpreters universally consent , with this proviso , that the counsel be so much cause of the action , that without it it would not have been done . for if the action would have been done however , then he that counsels to it is guilty in conscience always ; but unlesse it be in great crimes , and in detestationem facti , it is not always punish'd in law . but if it were it would be very just , so that a difference were made in the degree of punishment : for he whose counsel is wholly author of the fact is guilty of more evil then he who onely addes hardnesse to him who was resolved upon the crime . but in the court of conscience he stands guilty that gives evil counsel , whether the criminal would have done it with or without his counsel : and therefore the laws doe very well also to punish evil counsellors . quam bene dispositum terris , ut dignus iniqui fructus consilii primis authoribus instet ? sic multos fluvio vates arente per annos , hospite qui caeso monuit placare tonantem inventas primùm busyridis imbuit aras , et cecidit saevi , quo dixerat , hostia sacri . so claudian . the evil counsellor is first to feel the evil effect of his own pernicious counsel ; that is , if his counsel persuade to sin , not if it prove infortunate : not but that even counsel that is given with purpose to doe a mischief is highly to be punish'd not onely by the degree of the evil effect , but by the degree of the malice that advis'd it ; but that those events which were not foreseen or design'd cannot be imputed to him that gave the best advice he could , but could not help it if he were deceiv'd in his judgment . but if the counsel be to a sin or an unworthy action , there is no need to expect the event to make a judgement of the counsel . the same also is affirm'd in the case of giving aides to an action good or bad ; in which there is no variety , but of degrees onely : for when they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in combination , it is mischief with a witnesse . non caret effectu quod voluere duo . it is an aggravation of the impiety when the zeal of malice is so potent , that it is greater then the power , and therefore calls in aide to secure the mischief . but he that so assists , that he is the great effective cause of the evil which without his aide would not have been done at all , is intirely guilty . sic opifex tauri , tormentorumque repertor , qui funesta novo fabricaverat aera dolori , primus inexpertum siculo cogente tyranno sensit opus , docuitque suum mugire juvencum . perillus invented and made witty instruments of cruelty , to invite phalaris to a witty mischief ; but the tyrant was just that once , and made him teach his own brazen bull to roar . * but if the aide doe but facilitate the work , the assistant is punishable according to the efficacy of his aide , in humane laws ; but in conscience he is guilty according to the secret malice of the principle : and therefore when lucius carpentus kill'd nicanor , his page that hated nicanor mortally , and did nothing but thrust his masters sword further into his heart , to shew his ill will , though carpentus had sufficiently kill'd him , was as much a murderer as his master was . in humane laws there is great difference in these things . . for if many by joyn'd counsel set upon a man and kill him together , though one onely gave him a deadly wound , yet all are guilty of the murder , because they all intended it , and did something towards it . . but if in heat of bloud and by the surprise of passion this be done , he onely that gave the deadly wound is the homicide , and the rest are injurious , and are punish'd accordingly . . if one give the deadly wound , and the other knock him on the head and so speed him , they are both murderers alike . . if many strike a man , and of all these wounds together he dies , they are equally guilty ; for the law justly presumes that their malice is equal , by their conjunct attempt , and there being nothing in the event to distinguish them , the presumption is reasonable and ought to passe into effect . . if the man be dead but with one wound , and it be not known which of the assistants did it , they are all alike accounted homicides ; for every of them is justly suppos'd to have had malice enough to have done it , and which of them had the hap to doe it is not known ; therefore there can be nothing to distinguish them in the punishment , because the guilt is alike , and the event not discernably any ones peculiar . but although in external judicatories the proceedings are various , and considering there is no other way of judging what is secret and indistinguishable , this way is necessary and unavoidable of proceeding by the most reasonable and probable methods of justice ; yet in the court of conscience there is a more certain proceeding , and the answer is regular , and one ; according to the degree of the will and choice , and the tendency of our affections to the event , so we shall be judged : and therefore concerning this , our own conscience is the onely measure of our expectations ; and the will is the measure of reward . but these things onely two can know , the spirit of god , and the spirit of a man ; and that 's enough to finish the processe at the day of judgement . question . whether or no is the making and providing the instruments which usually minister to sin , by interpretation such an aid to the sin , as to involve our will and consent to the sin , and make us partakers of the guilt ? to this i answer , first in general , that all those arts and trades of life which minister onely to vanity and trifling pleasures are of ill fame , such as are juglers , tumblers , players , fencers and the like ; it being an injunction of the apostle that every christian should labour with his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is good , that is , something profitable to the common-wealth , and acceptable to god : and to the same purpose it is that all that a christian does must be apt to be reckon'd amongst one of these heads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either the true or the honest , the just or the pure , the lovely or of good report ; and it will be hard to reduce some of those trades to any of these heads . but i cannot see reason enough to say that if any man sins by the using of these arts● and their productions , that the artist is partaker of the crime ; because he designing onely to maintain himself , and to please the eyes and ears and youthfull passions of others , may possibly not communicate in their sin , who over-act their liberty and their vanity . but because such persons are not so wise or discerning as to be able to discern so nicely one formality from another , but desire upon any termes to get as much money as they can , and that if they were so wise as to be able to discern the measures of their duty , they would imploy themselves better , therefore in the whole such persons are to be reprov'd , though the arts themselves might otherwise be tolerated . they are not unlawfull because they are directly evil , but because they doe but little or no good , such as are jesters , and buffoons , and juglers ; at the best they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain arts , and if they be not directly punishable , they can have no reward at all . but alexander did very well to a fellow who made it his trade and livelyhood to stand at distance and throw little pease in at the eye of a needle made on purpose just so big as would receive them : the fellow seeing the prince admire his dexterous aime expected a great reward ; and the prince observing the fellows expectation , rewarded him with a whole bushel of pease . it was a reward worthy of such an imployment . a man cannot be blam'd for having such an art , but he that makes that to be his trade , cannot be otherwise then an idle person : and therefore although he may be tolerated in the common-wealth where there live many persons more idle and uselesse then himself , and although , if other things were well , the man could not be directly condemn'd for this , and said to be in a state of damnation ; yet because if other things were well he would quickly imploy himself better , therefore such persons when they come near a spiritual guide are to be called off from that which at the best is good for nothing , and stands too near a sin to be endur'd in the scrutinies after life eternal . but some inquire whether the trade of card-makers and dice-makers be lawfull : and the reason of their doubt is , because these things are us'd by the worst of men , and to very vile purposes ; to which these arts doe minister , and therefore are reasonably suspected as guilty of a participation of the consequent crimes . to which i answer , that some things minister to sin immediately , others mediately onely and by the intervention of something else ; some minister to sin inevitably and by their design and institution , others by the fault of them that use them ill ; and lastly , some things minister to evil and to no good , others to good and evil promiscuously . these three distinctions make but one difference of things , but give several reasons of that difference . those things which minister to sin immediately , by their very nature and designe , and therefore minister to no good unlesse it be accidentally and by the virtue of something else nothing appertaining to them , are certainly unlawfull : and of this there is no question , and that for all those reasons contain'd in their description , they are of evil , and they are evil , and they tend to evil . but if they can minister to good , if they of themselves are innocent , if they can be us'd without doing hurt , although they are generally abus'd , yet he that makes them in order onely to such uses to which of themselves they can and ought to minister , partakes not of the sin of them that abuse the productions of his art and labour . and this is remarkable in the case of pictures and images : concerning the making of which there was a great question in the primitive church ; but the case of conscience they thus determined : it was unlawfull to make pictures or images for heathen temples , or for any use of religion : imò tu colis , qui facis ut coli possint ; he that makes them that they may be worshipped , is a worshipper of them , that is , he partakes of his sin that does worship . but because the art statuary and of painting might be us'd to better purposes , therefore they were advis'd to doe so , but to separate them from all approaches toward religion ; of which i have already given accounts out of tertullian de spectaculis c. . and the same is the answer concerning the trades of making cards and dice. but although this be but an instance of this rule ; yet because it relates to the practice of so great a part of mankind , it may deserve to be considered alone in order to that relation and that practice . for it wholly depends upon this , if it be innocent , if it can be good to play at cards and dice , then the trade of making the instruments of playing is also innocent . if not , that which ministers to nothing but sin , must be of the kinred of sin , and in the same condemnation . question . whether it be lawfull to play at cards or dice . s. chrysostome affirms , non deum invenisse ludum , sed diabolum , not god , but the devil * found out play . it may be he alluded to that of a plato , who saies that the spirit theuth invented tables and dice ; but then he saies that the same spirit found out arithmetic , geometry and astronomy ; and therefore from hence we can make no conjecture . s. b cyprian saies that , quidam studio literarum bene eruditus , multum meditando hoc malum & perniciosum studium adinvenit , instinctu solius zabuli qui eum artibus suis repleverat . hanc ergo artem ostendit , quam & colendam sculpturis cum sua imagine fabricavit , some very learn'd person inspired and filled with the arts of the spirit zabulus taught the art of dice and tables : and he addes , that he so order'd it , that no man might touch the tables till he had first sacrific'd to zabulus . and therefore m. mantua affirm'd it to be very unlawfull to play at dice or tables , upon this very reason ; non tantum aleae lusum crimen esse , sed malorum daemonum inventum , it must needs be unlawfull when it is more then so , as being the very invention of the devil . and this fierce declamation hath prevail'd amongst many wise men to the condemnation of it . vincentius saies , manus diaboli est ludus taxillorum : and bodinus is yet more particular , he tells us how ; for , saies he , in alea & fortuito illius jactu geomantiam artemque diabolicam sitam esse , the chance and luck of it is a kind of geomancy or diabolicat art . indeed if he had meant that the art of conducting the fall of the contingent die had been diabolical and a jugling art , he had spoken reason and truth : but that there is a diabolical art in the contingency and chance of it , is little better then a contradiction ; unlesse he could make it appear that the fall of the dice was by god committed to the devils conduct : which truly is not very improbable in some cases to be admitted ; but because it is uncertain , apherdianus calls it diabolical or found out by the devil , by reason of the craft us'd in it , and the evils consequent to it . daemonis instinctu sibi quod reperêre maligni cum variis homines in sua damna dolis . and indeed this is almost the whole state of the question ; for there are so many evils in the use of these sports , they are made trades of fraud and livelyhood , they are accompanied so with drinking and swearing , they are so scandalous by blasphemies and quarrels , so infamous by the mispending our precious time , and the ruine of many families , they so often make wise men fools and slaves of passion , that we may say of them that use these inordinately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are in an ocean of mischiefs , and can hardly swim to shore without perishing . and therefore it is no wonder that holy men and wise common-weaths , observing the great evil of them , and having not skill or experience enough to tell of any good that is in them , have forbidden them utterly . this is the observation of s. isidore ; ab hac arte autem fraus & mendacium atque perjurium nunquam abest , postremo & odium & damna rerum . unde & aliquando propter haec scelera interdicta legibus fuit , fraud and lying and perjury are the inseparable attendants upon cards and dice , and hatred and great losses follow ; and therefore because of this appendant wickednesse , sometimes these are wholly forbidden by the laws . for so we find it forbidden in the civil laws of princes and republics . m. mantua tells that by an old law of egypt , every man was easily admitted to the accusation of a gamester or dice-player ; and if he were convicted of it , he was condemned to the quarries : and josephus mascardus tells that those who were remark'd as daily and common gamesters were infamous , and not admitted to give testimony in a cause of law . it is certain it was forbidden by the laws ; seu mavis vetitâ legibus aleâ . the lex roscia punish'd those persons with banishment who lost any considerable portions of their estates by playing at dice ; and sometimes the laws did condemn them that lost money , to pay four times so much to the fiscus , as asconius paedianus tells in his observations upon cicero's second book de divinatione . justinian the emperor made an expresse law against it , forbidding it both in public and private houses . magnus sfortia forbad dice and tables to be us'd in his campe : philippus adeodatus severely prohibited it in the commonwealth ; so did charles the seventh of france : for in the perpetual and daily abuse of such sports the commonwealth hath much incommodity , and consequently many interests in the prohibition . ludus enim genuit trepidum certamen & iram ; ira truces inimicitias & funebre bellum . the public peace cannot be kept where public dicing-houses are permitted , and therefore the romans were so severe against such public houses and scenes of debauchery , that the praetor said , si quis eum apud quem aleâ lusum esse dicetur , verberaverit , damnúmve ei dederit , sive quid eo tempore domo ejus subtractum erit , judicium non dabo , if the gentlemen beat the master of such gaming-houses , or stole any thing from his house at that time , he should have no remedy . for these were houses of public hatred , and therefore outlawed . and therefore seneca calls them loca aedilem metuentia , houses afraid of the magistrate . virtutem in templo invenies , in foro , in curia , pro muris stantem , pulverulentam , coloratam , callosas habentem manus ; voluptatem latitantem saepius ac tenebras captantem , circa balnea ac sudatoria , ac loca aedilem metuentia , you may find vertue standing in courts , and temples , and upon the walls of a city , dusty and discolour'd , and with brawny hands ; but pleasure sneaks up and down to baths , and sweating-houses , and places that fear the presence of the aedile ; that is , gaming-houses , which we learn from martial , arcana modo raptus è popina aedilem rogat udus aleator , the dice-player half drunk newly snatcht from his tavern or ordinary beseeches the aedile for mercy . but in the civil law the punishments of the gamesters , and especially the keepers of the gaming-houses , by the confiscation of the house , nay the destruction of it , that no man may dwell in it for ever , in that place where god hath been so many times dishonour'd and blasphem'd , are sufficient indication of that just detestation in which the laws had them : and who please may see them largely describ'd in a danaeus and b jodocus damhouderius . but i observe that the especial remarks that the civil laws of princes and republics put upon this kind of ga●●ing is that it causes many quarrels ; — dum vitreo peraguntur milite bella : the contention for the victory begets a more cruel war : but this is especially upon the account of money which is then lost , and which the laws most regard , as the cause of all the mischief . but when this question and these observations fell into ●he hands of the church , that is , of christian and pious princes and prelates , and they that were and ought to be zealous for souls had observ'd that god was exceedingly dishonour'd , that his name was infinitely blasphem'd , that much of that precious time which god had allowed to us for the working out our salvation with fear and trembling was spent in luxury , and swearing , and passion , and lying and cursing , and covetousnesse , and fraud , and quarrels , and intemperance of all sorts , & that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d●inking and gaming are joyned so frequently that they are knit in a proverb , and that these together baffle the spirit of a man and drive away the spirit of god , aleáque & multo tempora quassa mero eripiunt omnes animo sine vulnere vires , they disarme and weaken the mind of a man without a wound ; it is , i say , no wonder that they forbad it so fiercely , and censur'd it so severely . aleator quicunque es , christianum te dicis , quod non es , said s. cyprian , a common gamester or dice-player may call himself christian , but indeed he is not : and s. clemens alexandrinus saies , inconsideratum luxuriae amorem otiofis isthaec ●●eae oblectamina suppeditare , desidiámque in causa esse , idlenesse and wantonnesse provides these games for the lazy and uselesse people of the world . and therefore s. bernard said that the pious and christian souldiers that inhabit jerusalem , aleas detestantur , mimos , & magos , & fabulatores , scurrilesque cantilenas , tanquam vanitates aut insanias respuunt & abominantur ; they hate dice , and abominate jesters , and juglers , and players , and idle songs like vanities and madnesse . upon these or the like accounts the fathers of the council of eliberis separated these gamesters from the communion . si quis fidelis aleâ , id est , tabulâ luserit , placuit eum abstinere . et si emendatus cessaverit post annum poterit reconciliari ; a christian playing at dice or tables is not to be admitted to the holy communion , but after a years penance and abstention , and his total amendment : and the canon law forbids a clergy-man either to play at tables , or to be present at those places where they doe . but the capitular of charles the great joynes dicing and drunkennesse together , as being usual companions , and forbids them both alike to bishops , priests and deacons . and indeed when the case is thus , i may say as schonaeus said in the case of saul , — quae potest esse in tanti sceleris immanitate coercendâ crudelitas ? no laws are too severe , no sentence is too rigid for it's sentence and condemnation . but if the case can be otherwise , if playing at dice and tables can become an innocent recreation , then all these terrible and true sentences will not reach them that so use it . and indeed even amongst those places and republics where such gaming was so highly condemn'd & severely punish'd , some of their braver men did use it , but without the vile appendages , and therefore without scandal and reproach . for first in general , it cannot misbecome a wise and a good man to unbend his bow , and to relaxe the severities , the strictures and more earnest tendences of his mind . quin ubi se à vulgo & scena in secreta remôrant virtus scipiadae & mitis sapientia laeli , nugari cum illo , & discincti ludere , donec decoqueretur olus , soliti . — laelius and scipio would play till they had digested their meal . and of archias of tarentum it was said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was an old and a wise man in public counsels and imployments , but he would play like a yong man. and concerning very many wise princes and philosophers you shall find many stories of their confident using lighter but innocent sports for the refreshment of their spirits ' tir'd with study and labour , collected by alexander ab alexandro . but in particular concerning dice and tables we find in valerius maximus related of q. mucius , aleae quoque & calculis vacasse interdum dicitur , cum bene ac diu jura civium ac caeremonias deorum ordinasst : ut enim in rebus seriis scaevolam , ita & in scurrilibus * lusibus hominem agebat : that sometimes he would play at dice and tables , when he had first dispatch'd the businesse of the commonwealth prosperously , and the affairs of religion wisely : in serious things doing as scaevola should , in his recreations doing as a man : quâ quidem aleâ porcius cato lusisse fertur animi laxandi causâ , and porcius cato himself , wise and severe though he was , yet play'd at tables to refresh and relaxe his mind . and if cards or tables have in their own nature nothing that is evil , provided it can be also separated from all the evil appendages , from the crimes and from the reproach , from the danger and from the scandal , that which onely remains is , that they as well as other innocent recreations and divertisements may be us'd . in the case so stated we suppose them onely to be recreations and relaxations of the mind : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said julian , such little imployments are like the pauses of music , they are rests to the spirit and intervals of labour . and therefore johannes sarisburiensis allows of every game , quae absque vitio curarum gravium pondus allevat , & sine virtutis dispendio jucundam interpolationem gaudiorum affert , if it can ease our griefs , or alleviate our burdens without the losse of our innocence . now that cards and dice are of themselves lawfull i doe not know any reason to doubt . for if they be unlawfull , it is because they are forbidden , or because there is in them something that is forbidden . they are no where of themselves forbidden : and what is in them that is criminal or suspicious ? is it because there is chance and contingency in them ? there is so in all humane affairs ; in merchandise , in laying wagers , in all consultations and warres , in journeys and agriculture , in teaching and learning , in putting children to school or keeping them at home , in the price of the market , and the vendibility of commodities . and if it be said that there is in all these things an overruling providence ; though no man can tell in what manner or by what means the divine providence brings such things to a determinate event , yet it is certain that every little thing as well as every great thing is under god's government , and our recreations as well as our wagers . but what if it be and what if it be not ? he can never be suspected in any criminal sense to tempt the divine providence , who by contingent things recreates his labour , and having acquir'd his refreshment , hath no other end to serve , and no desires to engage the divine providence to any other purpose : and this end is sufficiently secur'd by whatsoever happens . i know nothing else that can be pretended to render the nature of these things suspicious ; and this is perfectly nothing : and as for the evil appendages which are so frequently attending upon these kinds of games , besides that they also are as near to other exercises as to these , as to bowling , horse-racing , cock-fighting , the fight of quailes and of partridges , bulbaiting , pall-mall , billiards , and all other games for money and victory , to some more and to some lesse , besides this , i say , the evil appendages are all separable from these games , and till they be separated they are not law ●ull : but they may be separated by the following advices . rules of conducting our sports and recreations . . let no mans affections be immoderately addicted to them . and this requires a great diligence and caution . for as petrarch said well , hoc est in regno stultitiae commune , ut quarum rerum minor est fructus , & cupiditas & delectatio major sit , in the kingdome of folly we are most pleased with those things by which we have the least profit . and the want of doing us good , is supplied by doing us pleasure . but the moderation of our affections to our sports is best express'd , by using them according to those measures which wise and severe men use in their recreations , that is , not to be frequent or long in them . for it is in these as in meat and drink , which are then good when they are necessary and usefull to the purposes of our nature and imployment . sleep is necessary , and so long it is good : but a man must not therefore spend the best of his time in sleep , but that time that is allowed to it , and without which he cannot well doe his businesse . the limits of these things are not so streight as necessity , nor yet so large as humor or desire ; but as a man may drink to quench his thirst , and he may yet drink more to refresh his sorrow , and to alleviate his spirits , and to ease his grief , provided that he turn not his liberty into a snare , so he may in his recreation and his sports . cito rumpes arcum semper si tensum habueris : at si laxâris , cum voles , erit utilis . sic lusus animo debent aliquando dari , ad cogitandum melior ut redeat tibi . within this bound he must keep , * that he loose none of his businesse for his sport ; * that he make his other time more usefull ; * that this be the lesse principal ; * that it be taken as physic , * or as wine at most : * and the minutes and little points of this measure are no otherwise to be weighed and consider'd , but that we take those proportions which our selves think we need to good purposes , or which we are advis'd to by a wise guide . to this purpose was that saying of plato reported by laertius ; parum est aleâ ludere , at non parum est assuescere , it is no great matter to play at dice or tables , but to be accustom'd to it is a great matter ; that is , to make it a portion of our businesse , an expence of our time due to worthy imployments : and therefore in the laws , not the action it self , but the abuse , and particularly the frequency , is noted and forbidden . ludentes quotidie ad aleam , & tabernarum frequentatores inter infames habentur , saies the constitution . quorum aut latrunculi , aut excoquendi in sole corporis cura consumpsêre vitam , men that spend their lives in cards and dice , and making much of themselves , haunters of drinking and gaming-houses . a man may innocently and to good purposes goe to a tavern ; but they that frequent them have no excuse , unlesse their innocent businesse does frequently ingage , and their severe religion bring them off safely . and so it is in these sports , with this onely difference , that there can be no just cause to frequent these sports : there is onely one cause of using them , and that comes but seldome , the refreshment i mean of my self or my friend , to which i minister in justice or in charity ; but when our sports come to that excesse that we long and seek for opportunities , when we tempt others , are weary of our businesse , and not weary of our game , … . cum mediae nequeant te frangere noctes , nec tua sit talos mittere lassa manus , when we sit up till midnight , and spend half days , and that often too ; then we have spoil'd the sport , it is not a recreation but a sinne . . he that means to make his games lawfull must not play for money , but for refreshment . this , though ( it may be ) few will believe , yet it is the most considerable thing to be amended in the games of civil and sober persons . for the gaining of money can have no influence into the game to make it the more recreative , unlesse convetousnesse hold the box . the recreation is to divert the mind or body from labours by attending to something that pleases and gives no trouble ; now this is in the conduct of your game , in the managing a prosperous chance to advantage , and removing the unprosperous from detriment and losse of victory , so to crosse the proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that by wit he may relieve his adverse chance , and by a symbol learn to make good and vertuous use of every crosse accident . but when money is at stake , either the summe is trifling , or it is considerable . if trifling , it can be of no purpose unlesse to serve the ends of some little hospitable entertainment or love-feast , and then there is nothing amisse ; but if it be considerable , there is a wide door open to temptation , and a man cannot be indifferent to winne or loose a great summe of money , though he can easily pretend it . if a man be willing or indifferent to loose his own money , and not at all desirous to get anothers , to what purpose is it that he playes for it ? if he be not indifferent , then he is covetous , or he is a fool ; he covets that which is not his own , or unreasonably ventures that which is . if without the money he cannot mind his game , then the game is no divertisement , no recreation , but the money is all the sport , and therefore covetousnesse is all the designe : but if he can be recreated by the game alone , the money does but change it from lawfull to unlawfull , and the man from being weary to become covetous , and from the trouble of labour or study remove him to the worse trouble of fear and anger and impatient desires . but here indeed begins the mischief , here men begin for the money to use vile arts , quaerit compositos manus improba mittere talos , here cards and dice begin to be a diabolical art , and men are witty to undoe or defraud one another , … .. neque enim loculis comitantibus itur ad casum tabulae , positâ sed luditur arcâ . men venture their estates at it , and make their families sad not poor , because the dice turn up an unlucky chance : and what sport is it for me to loose my money if it be at all valuable ? and if it be not , what is it to my game ? but sure the pleasure is in winning the money . that is it certainly . but hoccine credibile est aut memorabile , tanta vecordia innata cuiquam ut siet ut malis gaudeant , atque ex incommodis alterius sua comparent ut commoda ? ah ! idne est verum ? imo id genus hominum est pessimum… .. nothing is more base then to get advantages by the losse of others ; they that doe so , and make the losse of their neighbour their game & pastime , are the worst of men , said the comedy . but concerning the losse of our money , let a man pretend what he please , that he plaies for no more then he is willing to loose ; it is certain , he is not to be believ'd : for if that summe be so indifferent to him , why is not he easy to be tempted to give such a summe to the poor ? to give that summe ? his sport will not be the lesse if that be all he designes . positâ dum luditur arcâ , stat pauper nudus atque esuriens ante fores , christusque in paupere moritur , whilest men play for great summes of money , a poor man at the door , redeem'd by the bloud of christ , wants a shilling , and begs it for christs sake , and goes without it . whenever the case is this or like this , he sins that plays at cards or dice or any other game for money . it is alike in all games , for i know no difference ; money is the way to abuse them all : and cards and dice , if there be no money at stake , will make as good sport and please the mind as well as any the sports of boys , and are as innocent as push-pin . for if we consider it rightly , from hence is taken the great objection against cards and tables , because men at these venture their money , and expose their money to hazard for no good end , and therefore tempt god ; and certainly to doe so is unlawfull , and that for the reason alleged : but when we play onely for recreation , we expose nothing of considerable interest to hazard , and therefore it cannot be a criminal tempting of god , as it is in gaming for money , ubi centuplex murus rebus servandis parum est , where no wit , no observation , no caution , can save our stake : for adversis punctis doctum se nemo fatetur ; vulnera plus crescunt punctis quam bella sagittis , saies the epigram , no man is crafty enough to play against an ill hand ; and therefore to put a considerable interest , to the hazard of the ruine of a family , or at least more then we find in our hearts to give to christ , is a great tempting of god. and in these cases , as i have heard from them that have skill in such things , there are such strange chances , such promoting of a hand by fancy and little arts of geomancy , such constant winning on one side , such unreasonable losses on the other , and these strange contingencies produce such horrible effects , that it is not improbable that god hath permitted the conduct of such games of chance to the devil , who will order them so where he can doe most mischief ; but without the instrumentality of money he could doe nothing at all . there are two little cases pretended to lessen this evil , and bring it from unlawfull to lawfull . the one is , that when a man hath lost his money , he desires to play on for no other reason but to recover his own : the question is whether that be lawfull or no. to this i can give no direct answer , for no man can at first tell whether it be or no : but at the best it is very suspicious , for it engages him upon more losse of time , and he tempts god in a further hazard , and gives himself the lie by making it appear that , whatever he pretended , he did play for more then he was willing to loose . sic ne perdiderit , non cessat perdere lusor , et revocat cupidas alea saepe manus . he plays on that he may give over , and looses more that he may not loose so much , and is vexed with covetousnesse , and chides his fortune , and reproves he knows not what : so that by this time i can tell whether he sinn'd or no ; for though it was hard to say whether he did well or ill to desire the recovery of his money , yet when we see upon what termes it is design'd and acted , the question is very easy to be resolved , and the man had better sit down with that losse then venture a greater , and commit more sins . the other case is this ; if i can without covetousnesse of the money play , is it then lawfull ? and to shew that i am not covetous , i will give the money i win to the standers by , or to my servants , or to the poor . when theodoric king of the goths did win at dice or tables he was very bountifull to his servants , and being over-pleas'd with his own good fortune , would grant them any thing . but augustus caesar did use to doe this thing bravely . he gives this account of himself in a letter of his to tiberius ; ego perdidi viginti millia nummûm meo nomine : sed cum effusè in lusu liberalis fuissem , ut soleo plerumque . nam si quas manus remisi cuique exegissem , an t retinuissem quod cuique donavi , vicissem vel quinquaginta millia : sed hoc malo . benignitas enim mea me ad coelestem gloriam efferet . he lost ( suppose ) crowns ; but it was not his ill fortune or his ill conduct , but his excessive liberality : he forgave to many what he had wone , and other summes which he took , he gave to the standers by , and chose this bounty as the way to immortality . now it is true this is a fair indication that convetousnesse is not the prevailing ingredient ; but to him that considers it wisely it will appear to be but a splendid nothing . for what kind of sport is that to bring it into my power to oblige my play-fellow with his own money ? and what bounty is that by which i reward my friends and servants with another mans estate ? parysatis did it yet more innocently , when playing with her yong son artaxerxes , she on purpose lost a thousand darics at a throw , to help the yong prince to money . thus far it was well enough ; for i doubt not but it is as lawfull to loose my money as to give it away , if there be nothing else in it : but besides that it is not so honourable , it may be , he that plays against me is not of my mind , or of my ability , and i correspond to him in an action in which he is not so innocent as i should be , if i did not something minister to his evi : so that though i play that i may oblige him , yet there are so many circumstances requir'd to keep my self and him innocent , that it is a thousand times better in some cases to give him something , and in all cases to play for nothing . . for it is a worthy inquiry , if we ask whether it be lawfull for a man to possesse what he gaines by play . for if it be unlawfull , then when he hath wone he hath got nothing , but is bound to make restitution , and cannot give almes of that ; and then it can be good for nothing , but on all sides pierces his hand that holds it like a handfull of thorns . but in answer to this question , if i shall speak what i think , i am like to prevail but little , because the whole world practises the contrary ; … .. et nunc in hacce publica contage morum , congreges inter malos malum esse jus est . nam nunc leges nihil faciunt quod licet , nisi quod lubet , nothing prevails but evil manners and evil propositions : and in such things as these it is easy to confute a good counsel or a severe reproof , by saying , the man is angry , or too strict , and all men are not of his mind . therefore in this inquiry i shall onely tell what i have learn'd in the schools of wisedome , in the laws of wise people , and the sayings of holy men . in the civil laws of the romans , all the money that these gamesters wone was taken from them and spent upon public works ; and he that lost and paid the money was punishable , for the senate forbad to play for money , or to make any promise or give any pledge for payment . the same hath been forbidden by the laws of many republics , ut quod ille in alea perdiderat , beneficio legis dissolveret , that the law should pay what the fool and the prodigal had lost . an old epigrammatist affirmes that such gains will never thrive , per scelus immensas quid opes cumulare juvabit ? turpiter è manibus res malè parta fluit . and no wonder if such gains be the purchaces of a thief , and no better then robbery . aristotle joyns them together in the same kind of dishonourable crime , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that plays at dice for money , and the thief are illiberal gamesters , for they are guilty of filthy lucre : and seneca says , — immensas opes jampridem avaris manibus , ut perdat , rapit . he is greedy , and gets nothing ; he wins much , and looses more ; he snatches from his neighbour what belongs to him , and looses that and his own beside . pascasius justus observes that the spaniards call such gamesters tahur , which is the metathesis of hurta , a thief ; for to cast the dice for money what is it but to desire to take another mans money against his will ? and that is theft . s. bonaventure saies that which is gotten by play is possess'd by no good title , and cannot be lawfully retain'd : he that lost it , hath indeed for his folly deserv'd to loose it ; but he that hath it , does not deserve to keep it , and therefore he must not , nor yet must he restore it to him that lost it , unlesse he persuaded or compell'd him to play ; but therefore the money is to be given to the poor : and the same also is expressely affirmed by s. austin . now if it be not lawfull to retain such purchaces , they are not our own when we have wone them , and therefore it is no thanks to us if we give them away . aleatoris eleemosyna invalida est & nihili apud deum , saith s. bonaventure . oblatio enim de rapina reprobatur ▪ saith the canon law , and eleemosynae & sacrificium non placent deo quae offeruntur ex scelere . the money is gotten by an equivocal contract , and an indirect rapine , and therefore can never become a pleasing sacrifice to god ; it is a giving our good to the poor without charity , and that profits not , saith s. paul. but at last , although he that looses his money , deserves to loose it ; yet because by laws such purchaces and acquisitions are forbidden , and we have no right to give almes of what is not our own , and as god will not accept it when it is done by us , so he hath no where commanded that it should be done at all , therefore it is certain that all such money is to be restor'd , if the looser please . bona aleâ amissa tanquam furto ablata [ veteres ] restituenda putabant . s. austin said , that the ancients did affirm , money wone by dice and tables ought to be restor'd , like the money that was stollen . but if the owner will not , let it ascend to pious uses . and if this be the state of this affair , it cannot be lawfull to play at cards or dice for money . for the love of money is the root of all evil , which some having coveted , have pierced themselves through with many sorrows . and this appears yet more in the next advice . . no man can play lawfully at such games but those who are dispassionate , and of sober spirits , under the command of reason and religion ; and therefore to play for money will be quickly criminal , for ploratur lachrymis amissa pecunia veris ; et majore domus gemitu , majore tumultu planguntur nummi quam funera . men may weep solemnly for the dead , but they will be heartily troubled when their money is departed ; and therefore there is but little sport in such games . and this alexander the great rightly observ'd , when he set a fine upon some friends of his , quod in ludo aleae sensisset eos non ludere , sed velut in re maximè seria versari , fortunas suas omnes aleae permittentes arbitrio , because they did not play at dice , but contend as in a matter of greatest concernment . and certainly so it is . for doe not all the nations of the world think the defence of their money and estates a just cause of taking up armes and venturing their lives ? he that plays at games of fortune should put nothing to fortunes conduct , but what he can perfectly subject to reason every minute . seneca tells that julius canus was playing at tables , when the centurion being sent upon a desperate service , and went out leading agmen hominum periturorum a troup of men to death , hapned to call him out to march in that service . julius canus knew the danger well enough , but being summon'd , call'd to his play-fellow to tell the men upon the tables ; and now , saies he , doe not say when i am dead that you had the better of the game ; and desir'd the centurion to bear him witnesse that he had one man more then the other . he that is thus even and serene may fairly play ; but he that would be so , must not venture considerable portions of his estate , nor any thing , the losse of which displeases him and shakes him into passion . not that every displeasure , though for a trifle , is criminal ; but that every degree of it tends to evil , and the use of it is not safe , and the effect may be intolerable . ludit cum multis vatanas , sed ludere nescit : et putat imperio currere puncta suo . if the chances will not run as we would have them , or if our passions will not , then it is at no hand safe to play ; unlesse to fret , and vex secretly for trifles , to swear and lie , to blaspheme and curse , to cheat and forswear , to covet and to hate can be innocent . . upon these accounts it is that wise men advise that yong men be at no hand permitted to play at dice or the like games . ab isto lusu arcendi sunt pueri , tum propter pecunias quas perdunt , tum propter vitia quae colligunt , & mores pravos quos inde addiscunt : yong men and boys loose their money and learn evil manners at such games , they have great passions , fierce desires and quick angers , and their flames are stirr'd perpetually with chance . it is a sad story that is told of the yong prince , the onely son of claudius the emperor , who when he had lost all his money at dice , and had tir'd out all his invention for the getting more , and could not doe it fairly , being impatient of his losse , and desirous of new hopes and ventures , he stole a rich jewel from his fathers closet , the princes tutor knowing and concealing the theft . but it came to the emperors ear , and produc'd this tragedy . he disinherited his son , he banished all the princes play-fellows , and put the tutor to death . yong men are not to be trusted to play with such aspics . and therefore sidonius saies , alea est oblectamentum senum , ut pila juvenum , tables for old men , and the ball for yong men . cato allows to yong men , armes , horses and bows , and such like sports ; but would have dice and tables permitted to old men , whose minds are more to be refreshed with diversion then their bodies by laborious exercise . and in allusion to this , augustus in his letter to tiberius mention'd by suetonius hath these words , inter coenam lusimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & heri & hodie , yesterday and to day we plai'd like old men ; that is , at tables . but this is matter of prudence , and not of conscience ; save onely that old men are more masters of reason and rulers of their passion , and a sedentary exercise being fittest for them , they who cannot but remember that they are every day dying , though possibly they need some divertisement to their busied and weary spirits , yet they doe more need to remember their later end , and take care to redeem their time , and above all things not to play for any considerable money , not for any money the losse whereof is bigger then a jest : and they that doe thus , will not easily doe amisse . but better then all these permissions is that resolution of cicero , quantum alii tribuunt intempestivis conviviis , quantum denique aleae , quantum pilae , tantum mihi egomet ad haec studia recolenda sumpsero , what time other men spend in feasting and revellings , in dice and gaming , all that i spend in my studies : and that is very well . for though there is good charity in preserving our health , yet there is a greater necessity upon us that we doe not loose our time . . that our games may be innocent , we must take care they be not scandalous , that is , not with evil company , not with suspicious company . ciceroni nequissimorum hominum in ludo talario consessus ? shall cicero suffer base persons to sit and play at tables in his house ? that 's not well : and therefore he objected it as a great crime to marc anthony , domum ejus plenam ebriorum aleatorumque , his house was frequented with gamesters and drunkards . we must neither doe evil , nor seem to doe evil : we must not converse with evil persons , nor use our liberty to our brothers prejudice or grief : we must not doe any thing which he with probability or with innocent weaknesse thinks to be amisse , untill he be instructed rightly ; and if he be , yet if he will be an adversary and apt to take opportunities to reproach you , we must give him no occasion . in these cases , it is fit we abstain : where nothing of these things does intervene , and nothing of the former evils is appendant , we may use our liberty with reason and sobriety . * and then , if this liberty can be so us'd , and such recreations can be innocent , there is no further question , but those trades which minister to these divertisements are innocent and lawfull . rule iii. the act of the will alone , although no external action or event doe follow , is imputed to good or evil by god and men . the will of man in the production and perfecting of a sin hath six steps or degrees of volition , in all which the sin is actual , excepting the first onely . . the inclination of the will is the first ; and that so far as it is natural , so far it is innocent . sin oftentimes enters in at that door , but the door was plac'd there in the first creation ; it was a part of that building which god made and not man , and in which every stone and stick was good . it was not made for sin , but for vertue ; but it was made so , that if we would bring sin in that way , it was in our choice , and at our perill . but although this be the case of our natural inclination , yet if our inclinations be acquir'd , or increas'd , or habitual , that is , if they become facilities and promptitudes to sin , they are not innocent : for this state is a state of sin and death , it is the effect of many vile actions and vile desires , it is an aversion from and an enmity against god ; it is a bed of desires which are sometimes asleep , and then doe no more mischief then a sleeping wolfe , but when they are awake they doe all the evil they can . and therefore the case of an habitual sinner is such , that even his first inclinations to any forbidden action in the instance of his own habit are criminal as the external effect . but in natural inclinations the case is different . . the first beginning of the sin is when the will stops and arrests it self upon the tempting object , and consents onely so far that it will have it consider'd and disputed . then the will is come too far , not when it is willing a thing should be disputed whether it be lawfull or unlawfull , good or evil ; but when it is willing it be considered which is to be followed , reason or sense , wise counsels or sensual pleasures : for when the will is gone so far it is past beyond what is natural , and come so far towards choice and guiltinesse , that it is yet no more friend to vertue then to vice , and knows not which to chuse . . the next step the will makes is when it is pleas'd with the thought of it , and tasts the honey with the top of a rod , a little phantastic pleasure before-hand in the meditation of the sin . this prelibation is but the antepast of the action , and as the twilight to the dark night , it is too near an approach to a deed of darknesse . . when the will is gone thus far and is beyond the white lines of innocence , the next step towards a perfect sin is a desire to doe the action ; not clearly and distinctly , but upon certain conditions , if it were lawfull , and if it were convenient , and if it were not for something that lies crosse in the way . here our love to vertue is lost , onely fear and god's restraining grace remains still for the revocation of the man to wisedome and security . . but when this obstacle is remov'd , and that the heart consents to the sin , then the spirit is departed , and then there remains nothing but that the sin be [ ] contriv'd within , and [ . ] committed to the faculties and members to goe about their new and unhappy imployment ; and then both the outward and the inward man have combin'd and made up the body of a sin . but the sin begins within , and the guilt is contracted by what is done at home , by that which is in our own power , by that which nothing from without can hinder . for as for the external act , god for ends of his own providence does often hinder it ; and yet he that fain would , but cannot bring his evil purposes to passe , is not at all excused , or the lesse a criminal before god. question . but is it not a mercy for a man to be recalled from acting his adultery ? is it not charity to two persons to keep autolycus from killing the steward of stratocles ? and if so , then there is sin in the action as well as in the affection , and the hand sins distinctly from the heart : but then it will be found untrue to say that all our good and evil comes from the will and choice , and yet it will not be possible to tell from what principle the evil of the hand is derived , if not from the evil will. this brings a necessity of inquiring into the union , or difference of the actions internal and external , and the influence the will hath upon the external act , and whether it can have any aggravation or degree beyond what it receives from the inward principle . to this therefore i answer , that all the morality of any action depends wholly on the will , and is seated in the inner man ; and the eye is not adulterous , but it is the instrument of an adulterous heart ; and the hand is not the thief before god , but the covetous desire is guilty : and this appears in this , because if a man takes the goods of his neighbour , which he would not have taken if he had suppos'd they had been his neighbours , he is innocent before god. and yet it cannot be denied but it is worse to steal then to covet , it is worse to humble and dishonour our neighbours wife then to lust after her . but the reason is , because the doing of the action supposes a great many precedent acts of lust , even the whole method and oeconomy of sin : for every act of the will , every degree of desire is lusting or covetousnesse ; and the external act which supposes them all , is worse then all them except the last . the natural inclination of the will is but a capacity or readinesse and disposition of the faculty , and is no act . but the arrest and stop of the will , the delight in fancying , the desire of action , the consent of the heart , and the deliberation and resolution , these are the acts and products of the will ; and the second is worse then the first , and the third worse then the second , and so till we come to the immediate addresse to the action : but that action is not worse then the last resolution and deliberate purpose of the will ; and therefore when it is charity to hinder the man from acting his lust , it is therefore charity , because in the acting of the sin externally there are more acts of the will , even the whole method of death is completed , and the same acts of will are repeated , or confirm'd , and there is mischief done to some person or to some interest , to something besides the sinning man , and there are some contingencies and some circumstances to which new actions of the will must be consenting and give their influence and renew their acts : but still , if we compare every consent and deliberate purpose of the will with the action , or that part of the action which is immediately produc'd in it , there is in that event no morality , and no good , and no evil but what is first within . so that he who hinders a man from acting of his lust , does hinder him not from sins distinct from those of his will , but from more sins of the will , from repetition , or confirmation , or abiding in the same chosen folly . upon this account it will be easy to answer whether is the greater sin , the wishing and desiring a very great evil , and willingly doing but a little one , or the doing a very great evil and an intolerable mischief with a little malice . for it is certain that the sin is much more increas'd by the malice of the action and effect then by the malice of the will , if the malice of the will be little , and the evil of the event be great and intolerable . for at first to desire a very great mischief , and then to act but a little one , supposes that the great malice went not to it 's utmost period ; it was desir'd , but not resolved on , and deliberately determin'd : and then that malice though in it self great , yet it was ineffective , and was retracted before it was consummate by the will , and acted by her subjects the other faculties and members . but now , if a great mischief be done by a little malice , to that little malice all that event is to be imputed : though not to it alone , yet to that malice manag'd by ignorance , carelessenesse and folly ; which being no excuses , but of themselves criminal appendages , the man shall be judged by his action , not by his ignorant and imperfect choice ; because though the choice was naturally imperfect , yet morally and in the whole conjunction of it's circumstances it was completely criminal . if this thing happens to be otherwise in any particular , god will discern it , and not man ; for the greatnesse of the mischief in humane laws and accounts supposes the greatnesse of the malice , if malice at all , and not chance wholly was the principle . but if the question be in the acting of a great mischief where the sin most lies , in the will or in the event , i say it is originally in the will ; and it is equally in the event , if all that event was foreseen and known , although it was not principally or at all design'd . he that steales a cow from a widow , and does verily believe that the losse of her cow will not onely undoe her , but break her heart , though he does not designe this , yet because he knows it , all that event is to be imputed to him . they that abuse their own bodies by abominable and unclean contacts , & the sin of onan , though they design onely the pleasing of their lust , yet if they consider what they doe , and what will be the event , they secondarily chuse all that event , and are as guilty of it as of that which they principally design'd . — quòd pellice laevâ uteris , & veneri servit amica manus , hoc nihil esse putas ? scelus est , mihi crede , sed ingens , quantum vix animo concipis ipse tuo . ipsam crede tibi naturam dicere rerum , istud quod digitis , pontice , perdis , homo est . for the internal act of the will and the external act of the man are but one act , unlesse the instrument and the efficient cause produce two distinct effects in every concourse ; and whatsoever is done without is first consented to within , and is but the ministery and execution of the sin within . for the act of chusing is the foundation of all morality : and therefore when not onely the first design , but the appendages and other consequents are foreseen , and yet the action is chosen , the will is guilty of so many evils as it chuses directly and indirectly , principally and consequently . but to reduce this doctrine to more minute and particular considerations and order . of the identity and diversity respectively of actions internal and external , and the multiplications of sins by them . . every external act proceeding from the internal makes but one moral act , whether it be good or bad . the election and choice is the foundation : and as they are many houses which are built upon many foundations , but many chambers and galleries built upon one foundation is but one house , though there be many rooms ; so the internal and external relying upon one basis operating to the same end , effecting the same work , having the same cause , and being but several lengths of the same thrid , doe not make two acts ; as the soul seeing by the eye hath but one vision , and the will acting by the hand does but her own act by her own instrument : and therefore although they are physically or naturally several actions , because elicite and acted by several faculties , yet morally they are but one ; for what the hand or eye alone does , is neither good nor evil , but it is made so by the mind and will. . if there be two acts of will in one external act , there is a double malice or goodnesse respectively . a prince commands his almoner to give much almes to the poor ; the almoner being also a good man loves the imployment , and does it very often : the external act is but the one ministery of almes , but the internal is both obedience and charity . . the external act is the occasion of the intending or extending the internal , but directly & of it self increases not the goodnesse or the badnesse of it . for the external act is not properly and formally good or bad , but onely objectively and materially ; just as a wall cannot increase the whitenesse , unlesse the quality it self be intended by it's own principle . but as heat in iron is more intense then it is in straw ; so may the goodnesse or the badnesse of an internal act be increased by the external : but this is onely by accident . by instances of these several assertions , they will be more intelligible . when john surnam'd the almoner commanded his boy to carry an almes to a poor man that was sick in the next village , the boy sometimes would detain it and reserve it for his own vanity ; but s. john lost not the reward of his charity , for his internal act was good , but it was no cause of the outward event at all . and on the other side , when maevius lay with his wife petronilla , supposing she had been nicostrata , he was an adulterer before god , though by the laws of men he was harmlesse . and if a man steals a horse in the night from his neighbours field , and carries him away secretly , and by the morning perceives it to be his own , he is no lesse guilty before god and his confesssor then if he had indeed stoln his neighbours . the reason is , because the external act hath another cause , which is or may be innocent , but the internal act was of it self completely evil and malicious . in these cases , where the internal volition is not the cause of the external event , the sin is terminated within , and that to him who is to be our judge is as visible as any thing . but when the internal volition is properly the cause of the action external , there more is done then it could doe alone . for in a good work the will finds the difficulties which it could not perceive while it was onely in purpose ; and it is easy to resolve to be patient in sicknesse when we feel nothing of it , but onely discourse it , and cast about in our easy minds what we suppose it will be : but tu si hic esses , aliter sentires , said the sick man ; it may be when it comes to be acted , the will shall find new work , new difficulties , and will need new fortifications , and renewed resolutions , and the repetition of acts , and fresh aids of reason : so that although all the good or evil that is in all this , is the good or evil of the will ; yet this is it which i said , that the external action hath in it the materiality of good and evil , and by accident the external act is better then the internal , that is , the will does better when she reduces her purposes to act very often , then when she does onely resolve . and for this very reason . the external act does superadde new obligations beyond those which are consequent to the mere internal volition though never so perfect and complete . for the external act is exemplar in vertue , or scandalous in evil ; it obliges to restitution , to ecclesiastical censures and legal penalties , in which there are active and passive duties incumbent on us ( as i have represented in the third book . ) thus also in good things ; the external participation of the sacraments hath in it some advantages beyond the internal : but these things are accidental to the action , and nothing of the nature of it ; they are nothing of the direct morality , but the consequent of it ; which the sinner ought indeed to have consider'd beforehand , and to act or to omit accordingly . . if the course and continuance of the outward act be interrupted , and then proceeded in again , when the cause of the intercision is over , that action seeming but one , is more then one sin , or vertuous act respectively . he that resolves to bring up a poor orphan in learning and capacities of doing and receiving worthy benefit , does often sleep and often not think of it , and hath many occasions to renew his resolution : although his obligation be still permanent , yet if he delights in it , and again chuses , so often is the almes imputed to him , he does so many acts of charity . titius intends to give to codrus a new gown at the next calends , but forgets his intention ; but yet at the calends does upon a new intention give him a gown . this act is but one , but hath no morality from the first intention , but from the second , though there were two internal acts of volition to the same external ; because the first did cease to be , and therefore could have no influence into the effect . but this multiplication of actions and imputations cannot be by every suddain and physical interruption , but by such an interruption onely where the first intention is not sufficient to finish the external act . thus if a man against his will nod at his prayers , and awakening himself by his nodding proceed in his devotion , he does not pray twice , but once , because the first intention is sufficient to finish his prayer . but if he falls asleep over-night and sleeps till morning , his morning-prayer is upon a new account , and his will must renew her act , or nothing is done . but in instances of good this part of the rule hath but little use ; for no man will dare to call god to a strict and minute reckoning , and require his reward by number and weight . but in sinfull actions there is more consideration ; and if we be not strict in our weights and measures , god will ; and if we will not be sure to put enough into the ballance of repentance , there will be too much in that of judgment and condemnation : and therefore it concerns us as much as we can , to tell the number of our sins . therefore . external actions in order to one end , though produc'd by one internal act or resolution of the will , yet doe not make one external act , unlesse the end be at the same time acquir'd . thus if the man resolves to lay wait for his enemy till he have destroyed him , and therefore lays wait to day and to morrow , and prevails not untill the third day , his sin is more then one , though his resolution was but one . the reason is , because there must of necessity be a repetition of the same resolution , or at least of some ministring acts toward the perfecting that resolution ; and although the resolution and the end were one , yet to every ministring intermedial act there is also some internal act proportionate . thus every impure contact in order to impure embraces are sins distinct from the final adultery , and so is the joyfull remembrance of it afterwards . but because these things have in them some little intricacy , therefore i add this which is plain and usefull : every renewing of an external action subordinate to a sinfull end is either a repeating of the sin , or , which is all one , it is an aggravation of it ; it extends it , or intends it . he that calls a man fool three times together either commits three sins , or one as great as three : and he that strikes seven blows to kill a man , hath so many times lift up his hand against god ; and though he hath kill'd the man but once , yet he shall be avenged seven times . but if after any notable interruption of the act , the intention be renewed , so often is the sin repeated , though it be but one external event afterward . he that resolves every day of the week to be absent from divine service the sunday following , is to estimate his sin by the number of his internal actions , and not by the singularity of that omission . . internal acts of the will are then multiplied , when they proceed after an expresse revocation , or a deliberate intermission , or a considerable physical interruption , or by an actual attendance to things incompossible and inconsistent with the first resolution . there is no difficulty in these particulars , save onely that in making judgments concerning them we proceed by prudent and moral proportions , by the usual measures of laws , and the accounts of wise men ; onely the extremes are evident and notorious . for he that being upon his knees looses his attention for a minute & then recalls it , does not pray twice , or so often as he again thinks actually of what he is doing ; and we are sure that he who saies a pater noster to day , and another to morrow , does pray twice : and between these no certain rule can be given but what is measur'd and divided by prudence and similitude with the unity of natural and artificial compositions . but he onely does well who secures his cases of conscience in this inquiry , by interrupting his evil acts as soon as they begin , and gives them quite over as soon as they are interrupted , and when he hath chosen well , perseveres as long as nature and exteriour accidents will give him leave , and renews that choice as soon as his divertisement can cease . question . in the pursuit of the matter of this rule , it is seasonable to inquire concerning [ what degrees of guiltinesse are contracted by the beginnings and desires of wickednesse which are imperfect and unfinish'd . ] i have already * given account that the inward acts of will are very often punishable by humane laws , and from thence some light may be reflected to this inquiry , which is concerning the estimate which god and the conscience are to make of imperfect actions : for though in humane accounts and the estimate of our laws , that a thing is secret or public is a great difference and concernment ; yet in this question , and in relation to god and the conscience immediately , it is nothing at all , for nothing here is secret , every thing is visible , and it is always day here . but now the inquiry is concerning those things which are imperfect , and so sometimes are secret as to men because they are onely in desires , and sometimes they are public , but yet not finished & completed : and here the rule is , nunquam mens exitu aestimanda est . god judges not by the event , but by the mind , by the good or ill will : so apuleius , in maleficiis etiam cogitata scelera , non perfecta adhuc , vindicantur , cruentâ mente , purâ manu . he that thinks it , that is , that resolves it perfectly , putting the last hand of the will to it , his mind is bloudy , though his hand be pure , and shall find an equal vengeance . but this is to be understood of the last act of the will , and that which is immediate to the external action ; if it be in counsel , that is , not whether it shall be done or no , but how it shall be done , it is as bad and hatefull in the eyes of god as the external violence . to this purpose is that of paulus the lawyer , consilium uniuscujusque , non factum puniendum est , not the fact ; but the counsel is to be punished : by counsel meaning the design and resolution , the perfect and complete volition , which is then without all question come to the perfection of its malice and evil heart , when it is gone as far as to the beginning of action . insidiatus civi etiamsi non effecerit scelus , poenas tamen legibus solvet , said quintilian , he that lays a snare for a mans life shall smart for it , though the man escape ; the laws shall punish him : but if they doe not , it is all one in conscience . for as donatus said well , non perficere , sed conari velle aliquid ad scelus , effectio est , etiamsi non potest fieri . it is nothing to the sinner that god defends the innocent and rescues him from his fraud or violence , or slander ; he hath done his work when he resolv'd and endeavour'd it . for there is no degrees of morality beyond the last act of the will : the sin or vertue may be extended by multiplication or confirmation of the same acts , but no way intended beyond that act of the will which commands execution . but this distinction ought to be observed not onely in order to punishments inflicted by humane laws upon criminals accus'd of imperfect acts , but in order to conscience . for though the whole morality of the act depends upon the last purpose of the will , and is before god the fulnesse of the sin in respect of degrees of any simple sin ; yet when it passes on to execution the will may grow worse by repetition of her acts , or abiding in them , she may sin more sins . for the acts themselves about which there are endeavours made , are not always perfect , so as the criminal can perfect them ; for it is not to all purposes perfect when the will hath commanded the resolution to be acted , no nor when something is done towards it by the sinning man , but something else may be added , and till it be , there is some difference in the case . the examples will clear it . priscus merula resolves to kill his brother taurinus , and in order to it , buyes a dagger , way-lays him as he goes to augustus , set upon him , throws him down ; but as he is lifting up his hand to strike , hears a noise behind the hedge , and being affrighted , curses his brother and wished him dead , and runs away . merula is in the sight of god guilty of murder , and if he had kill'd him effectively , there had been no greater malice , but more mischief , and more acts of malice ; and therefore the judges are to diminish something of his punishment , not onely because the life of a citizen was not lost , but because merula had not done all his part of the murder , that is , his brother could not have died , unlesse he had done something beyond what he did . but when the egyptian nobility being weary of a dull melancholy prince , who by his healthlesse spirit was good for nothing , gave him a brisk poison to dispatch him ; that which would have burnt to ashes any person that had any fire within him , did but heighten him to the ordinary temper of another man , it onely warm'd him into an active spirit , and he became a wise prince . here the murder was not effected , but there was on the traytors part nothing wanting to the completing of the wickednesse : and therefore as in humane laws they are to have no abatement of sentence extraordinary , so in the court of conscience they are to think of no excuse , no diminution , but every thing is present that can make all that greatnesse which can be in the nature of that sin : and in the first case there may be an alteration so timely as to change the mind before it was at the utmost end of the line of wickednesse ; but in the second case , whether the effect follow or no , there is place left for nothing , unlesse peradventure for repentance . that part which concerns humane laws is alterable as men please , and in christendome ( unlesse it be in the greatest crimes ) custome hath against the purpose of laws given impunity to them who without effect have attempted to commit vile actions ; yet in the court of conscience and by the measures of religion the matter is unchangeable . there are some other ways of imperfect acts , which are to be regulated by the proportion of these measures . . he that kills a child in his mothers wombe is as guilty of murder as he that kills a man in the field , if he did equally intend it . in this it is true that the lawyers and physicians distinguish the time of the abortion . if the child was efform'd into a humane shape it is capital by the laws ; but not if it was inform and unshapen . but in order to conscience i perfectly consent to the doctrine of the old christians , recorded by tertullian , etiam conceptum utero , dum adhuc sanguis in hominem deliberatur , dissolvere non licet . homicidii festinatio est prohibere nasci . nec refert natam quis eripiat animam an nascentem disturbet . homo est , & qui futurus est : etiam fructus omnis jam in semine est . while the bloud is in deliberation whether it shall be male or female , it is not lawfull to dissolve it ; and he that intends to hinder it from life is but a hasty murderer . he is guilty of inferring death who prevents that to have life to which god and nature did design it . but this is owing to the choice and design of the will , for the effect of one is much lesse then the effect of the other upon many considerations : but if the malice was not lesse , the difference of the effect makes no diminution . the other case is , if a man smite his neighbour that he die , he shall surely be put to death , saith god to moses . that is , if he purpose to smite him , though he did not purpose to kill him , but wound him onely , he hath sinn'd unto death . the vulgar latin reads it , qui percusserit hominem volens occidere ] he that smites a man , willing to kill him . but this last clause is neither in the hebrew nor the greek . and though it is something lesse to intend to wound him grievously , then to kill him ; yet he that willingly gives that wound which he would have doe him a mischief , and gives it so that it does give him his death , had a malice so great that it could not well discern between wounds and death . but in this case though it is certain god will judge righteously , and make abatement if there be any cause ; yet in humane laws , and in the measures of his own repentance he will not and ought not to find gentle sentences , but the whole perfect event will be imputed to the imperfect act of his will. for it was too much that he was willing to doe any mischief ; and ex toto noluisse debet qui imprudentiâ defenditur , said seneca : he cannot pretend that the evil event was against his will , when it is certain he did perfectly consent to a great part of it . rule iv. an involuntary effect proceeding from a voluntary cause is imputed to the agent , as if it were voluntary and directly chosen . he that is husband of the wife is justly presum'd to be the father of the child , and he that chuses the cause must own all those which are the effects and proper productions of it ; and all causes are not immediate and contiguous to the effect . he that drinks himself drunk that without fear and shame he may fornicate , though when he fornicates he hath not the use of his reason any more then of his modesty , and cannot deliberate , and therefore cannot chuse , yet he is guilty of fornication as well as drunkennesse . he that eats high and drinks deep that in his sleep he may procure pollution , is guilty of that uncleannesse as well as of that excesse , which s. paul intimates in those words , make not provision for the flesh to fullfill the lusts thereof ; that is , what you design as the purpose of your intemperance , is your crime , though it be a natural effect when things are by your choice so disposed : and when our blessed saviour commanded us to take heed of surfeting and drunkennesse , he forewarned us as well of the effect as of the cause ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , surfeting hath it's name from the event , because it causes dissolutions of the nerves and dilutions of the brain , and consequently palsies , which when we have contracted , we are by our own fault disabled in the service of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , surfeting is the product of yesterdayes debauchery : and since the effect is also forbidden , he that chuses it by delighting in the cause , chuses also what is forbidden , and therefore that which will be imputed to him . but this i have largely proved upon a distinct account , by making it appear that even a vitious habit , the facility and promptnesse to sin is an aversion from god , and makes us hatefull by a malignity distinct from that which is inherent in all the single actions . thus he sins that swears by custome , though he have no advertency to what he saies , and knows nothing of it : he chose those actions which introduc'd the habit , and he can derive no impunity from his first crime : and he that is the greatest sinner can never come to that state of things that he shall take god's name in vain , and yet be held guiltlesse . but this rule is to be understood with these cautions . . the involuntary effect is imputed to the voluntary cause , if that effect was foreseen , or if it was design'd , though when it be acted , the foolish man knows but little of it , no more then a beast does of his own acts of pleasure , which he perceives by sense , but does not by counsel enter into it . of this there is no question , because he put his hand to a hook of iron , and that being fastned upon the rich vessels in the house draws forth what the man it may be knows not to be there ; but his hand willingly mov'd the iron hook , and therefore his hand and his will is the thief . . the involuntary effect is not imputed to the voluntary cause , if after it is chosen by the will in one act , it is revok'd by another before the mischief be effected . thus if maevius shoot an arrow to kill paternus , and in the instant of it's egression nollet factum , repents of the intended evil , that mischief which is then done shall not be imputed to him . this indeed is generally said both by the divines and lawyers ; but it hath no effect at all that is material and considerable , save onely this , that the repentance does wash away the guilt : but in true speaking the whole guilt was contracted , because the act of the will was completed up to action and execution , beyond which there can be no intension of the evil ; but then the effect is therefore not imputed because the cause also is pardon'd by the meanes of repentance , and so it is even after the mischief is done . he that by repentance recalls the mischief , shall by pardon be clear'd from guiltinesse , whether that repentance be before or after . . but that which we can rely upon in this particular , and of which great use is to be made , is this , that though all the evil events which are foreseen , or ought to have been consider'd , are imputed even then when they are not in our power , to him who willingly brought in the cause of those evils ; yet whatsoever was not foreseen , and therefore not design'd , nor yet chosen , by consequence and implication is not imputed to him that brought that foolish necessity upon himself . consonant to this is the doctrine of s. austin , culpandus est loth non quantum incestus in ebrietate admissus , sed quantum ebrietas meretur , lot was answerable for his drunkennesse , but not for his incest caused by his drunkennnesse , which he foresaw not and designed not . but this case also suffers alteration . for if lot had been warned of the evils of his first nights drunkennesse , and yet would be drunk the next night , he is not so innocent of the effect , the incest lies nearer to him . onely if after that monition he suspected as little as at first , he was not indeed guilty of the incest directly , but of a more intolerable drunkennesse and a carelesse spirit , who by the first sad event did not consider and was not affrighted from the intolerable cause . but thus if a servant throws himself into a pit , and breaks a leg or an arme that he might not work , his not working is as much imputed to him as his uncharitable injury to himself : but if afterwards , as pyrrho saw his master faln into a ditch , and by reason of that first fall he cannot help his master out , that is not to be imputed to him ; for he will'd it not , it was not included virtually in any act of his will or understanding . and thus it is also in the divine judgements , which if we procure by our own vilenesses , all that impotency and disability of obeying god in external religion which is consequent to the suffering that judgment which himself procur'd , & by which he is faln sick or mad or lame , is not imputed to him ; because to make himself guilty of a thing , it is not sufficient that he be the meritorious cause of that which procur'd it , but he must be the voluntary and discerning cause . that evil of which a man is onely the meritorious cause depends upon another will besides his own , and is indeed an effect deserv'd by him , but not willingly consented to , but very much against him ; and therefore can never be imputed to him to any other purpose but to upbraid his infelicity , who justly suffers what he would not foresee , and now cannot avoid . . when a man falls into a state or condition in which he cannot chuse , those acts which are done in that state are imputed to him , if they be such acts to which no new consent is requir'd , but that it be sufficient that he doe not dissent , and if those acts be consonant to his former will , all such effects are imputed to the will. thus if titius being a catechumen desir'd to be baptized , and then falls into madnesse , or stupidity , or a lethargy he is capable of being baptized , because nothing is in some persons requir'd but a mere susceptibility , and that there be no just impediment ; the grace of the sacrament being so mere a favour , that it is the first grace to which nothing on our parts is previous but that all impediments be removed . since therefore in this a man is passive , his present indisposition of making new acts of election renders him not incapable of receiving a favour ; always provided that there was in him no indisposition and impediment before his present accident , but that he did desire it and was capable before : that volition hath the same effect in the present state of madnesse or stupidity as it could have if he had been well . but when this comes to be reduc'd to practice , i know of no material change it works upon the man in case he dies in that sad affliction , but what was by the mercies of god laid up for him upon the account of his own goodnesse and the mans former desire . but if he does live , that susception of the sacrament of baptisme is sufficient for him for his whole life , and the daies of his recovery ; that is , all that which he could be bound to in the susception , is perform'd effectively in that state in which he could not presently chuse . but i shall resume this consideration and inquiry upon occasion of something to be explicated in the sixth rule of this chapter . . but in matter of punishment the case is something different . the case is this ; mizaldus a florentine smote an officer of the great duke in the court , and apprehending that he was in great danger of suffering a great punishment , grew sad and impatient , and at last distracted ● the question upon the case is , question . whether or no mizaldus may , being mad , be punished by death , or the abscission of his hand , for a fact he did in his health and the days of understanding . to this the answers are various by reason of the several cases that may arise . . if the punishment cannot be inflicted without legal processe , trial , conviction and sentence , the mad man cannot be punish'd , because he is not capable of passing through the solennities of law : but if the sentence was pass'd before his madnesse , then the evil may be inflicted , that is , it is just if it be ; and it may be done unlesse some other consideration interpose to hinder it . . in punishments where no judicial processe is requir'd , a man that is mad may be punish'd for what he did when he was sober . if a son strikes his father , and then falls mad , the father may disinherit him for all his madnesse , because the father may proceed summarily and upon sense of the crime ; and he that by his own voluntary act did deserve it , is not by madnesse made uncapable of the punishment , to which in this case nothing but a passivenesse is requir'd . . this also holds in cases of punishments ipso facto incurr'd , that is , which a man is fallen into as soon as ever the crime is committed . and of this there is a double reason ; the one is because the punishment is actually incurred before he is actually mad , for the very crime it self is to him as a judge and sentence , and the sanction of the law is all the solennity : and that 's the other reason , consequent to the former ; in this case there needs no processe , and therefore the sinners indisposition cannot make him uncapable of passing into punishment . . in punishments emendatory , that is , such which besides the exemplar justice , intend to reform the criminal , he that is fallen into madnesse ought not to suffer them , whether the sentence be to be pass'd by the law or by the judge , whether it be solemn or summary , whether it be pass'd before his calamity or after . the reason of this is plain , because such punishments being in order to an end which cannot be acquired , are wholly to no purpose , and therefore are tyrannical and unreasonable ; the man is not capable of amendment , and therefore not of such punishments which are emendatory . but after all this , the moderation of charity in christian judicatories is such , as that they refuse to inflict corporal penalties on distracted people , it being enough that they are already but too miserable . solus te jam praestare potest furor insontem : proxima puris sors est manibus , nescire nefas . he that knows not what he does , or what he hath done , is next to him that is innocent . and when the man is civilly dead , it is to little purpose to make him sink further under the civil sword . that 's a dreadfull justice and security that would kill a man twice over . onely when any thing of example , or public interest , or detestation of the fact is concern'd , it may be done according to the former measures , and for the present considerations ; just as it is in some cases lawfull to punish a man after he is dead , by denying him an honourable or christian sepulture : where although there be something particular in the case , the nature of this punishment being such , that because we doe not bury them before they be dead , this evil must be inflicted upon him that feels it not , or not all be inflicted ; yet indeed it is true that it ought not at all to be inflicted upon any direct account of justice , but upon collateral considerations , as for terror and exemplarity ; and so it may be in the case of the present question . §. . of the diminutions of voluntary actions : and first of ignorance , and it's influence into the morality of humane actions . rule v. nothing is good or bad , but what we know , or concerning which we can deliberate . . the great measures of morality are , chuse the good , and eschew the evil : before these can be chosen or avoided they must be consider'd and discern'd . and therefore those things concerning which there can be no deliberation are neither morally good nor bad , and those persons who cannot deliberate , can neither be vertuous nor vicious ; but the things may be lawfull , and the persons be innocent , but both of them negatively , that is , the things are not evil , and the persons are not criminal . and therefore s. paul celebrating the immense love of god to mankind , says that god would have all men to be saved ; and in order to this , he addes , he would have all men come to the knowledge of the truth , as knowing this to be the onely way : no man can be sav'd unlesse he knows saving truth , but every man may be sav'd unlesse it be his own fault ; and therefore there is to every man reveal'd so much truth as is sufficient to his salvation . it may be this saving truth is reveal'd by degrees , and so that he who hath the first general propositions of nature and reason , and uses them well , shall have more , even so much as is necessary untill he comes to all sufficient knowledge . he that comes to god ( saith s. paul ) must believe that god is , and that he is a rewarder of them that diligently seek him . this is the gentiles creed , but such as at first will be sufficient to bring them unto god ; whether when they are come he will give them his holy spirit , and teach them whatsoever is yet necessary . i am not here to dispute what is likely to be the condition of heathens in the other world : it concerns not us , it is not a case of conscience : but we are sure that all me have the law of god written in their hearts ; that god is so manifested in the creatures , and so communicates himself to mankind in benefits and blessings , that no man hath just cause to say he knows not god. we see also that the heathens are not fools , that they understand arts and sciences , that they discourse rarely well of the works of god , of good and evil , of punishment and reward : and it were strange that it should be impossible for them to know what is necessary , and stranger yet that god should exact that of them which is not possible for them to know . but yet on the other side , we see infinite numbers of christians that know very little of god , and very many for whom there is no course taken that they should know him ; and what shall be the event of these things is hard to tell . but it is very certain that without a mans own fault , no man shall eternally perish : and therefore it is also certain that every man that will use what diligence he can and ought in his circumstances , he shall know all that in his circumstances is necessary ; and therefore justin martyr said well , voluntate ignorare illos , qui res ad cognitionem ducentes hebent , nec de scientia laborant . every man hath enough of knowledge to make him good if he please : and it is infinitely culpable and criminal that men by their industry shall become so wise in the affairs of the world , and so ignorant in that which is their eternal interest ; it is because they love it not . non aurum in viridi quaeritis arbore , nec vite gemmas carpitis : non altis laqueos montibus abditis ut pisce ditetis dapes , no man looks for emeralds in a tree , nor cuts his vines hoping that they will bleed rubies or weep pearls . which of all the heathens or christians ever went to take goats in the tyrrhene waters , or look'd for crystall in a furnace ? many know what pits have the best oysters , and where the fattest tortoise feeds . sed quonam lateat quod cupiunt bonum nescire caeci sustinent : et quod stelliferum trans abiit polum tellure demersi petunt , and yet they look for immortality in money , and dig deep into the earth , hoping there to find that blessednesse which their reason tells them dwells beyond the starres . men have enough of reason and law put into their hearts by which they read the will of god ; and therefore no man can in the universall lines and measures of salvation pretend ignorance : i am sure we cannot , and that is all that concerns us . and therefore ignorance in the law of god , in that which concerns our necessary duty , is so far from excusing any thing it causes , that it self is very criminal . non est levius omnino nescire quod liceat , quam facere aliquid quod scias non licere , to doe somethings that we know to be unlawfull , is not so great a crime , as to be wholly ignorant of what is and what is not lawfull . so that since the great end why god hath given us liberty and election , reason and understanding , is that by these we should serve him and partake of his felicities , it follows that in all that is of necessity to our salvation god is not wanting to give us sufficient notice ; and of good and evil in general every man that hath the use of reason does or may understand the rules and differences . but if we descend to particular rules and laws , the case is different . so gregory nyssen said , universalium secundum electionem non esse involuntariam ignorantiam , sed particularium , a man cannot against his will be ignorant of the universal precepts that concern our life eternal and election , but of particulars a man may . that a man must not oppresse his brother by cruel or crafty bargains every man ought to know : but there are many that doe not know whether all usury be a cruelty or oppression , or in any sense criminal . but concerning these things we may better take an estimate by the following measures . of what things a man may or may not be innocently ignorant . . no man can be innocently ignorant of that which all the nations of the world have ever believed and publicly professed ; as that there is a god ; that god is good and just and true ; that he is to be worshipped ; that we must doe no more wrong then we are willing to receive or suffer . because these things and the like are so conveyed to us in our creation that we know them without an external teacher ; and yet they are so every where taught , that we cannot but know them , if we never consulted with our natural reason . . no christian can be innocently ignorant of that which the catholic church teaches to be necessary to salvation . the reason of this is , because every one that knows any thing of god , and of heaven and hell , as every christian is suppos'd to doe , cannot but know it is necessary he learn something or other in order to it ; and if any thing , then certainly that which is necessary : and of that nothing can so well judge , nothing can teach so readily as the whole church ; for if the whole church teaches it as necessary , then it is taught every where , and at all times , and therefore to be ignorant of such things can never be suppos'd innocent . . of that which is by several churches and societies of wise and good men disputed , a man may be innocently ignorant ; for there is suppos'd difficulty , and obscurity , and every degree of these is the greatest indication that there is not of them any absolute necessity . what god hath made necessary to be known , he hath given sufficient means by which it can be known . but because every man cannot dispute , and of them that can , very many doe it to very little purpose , and they had better let it alone , and by disputing men often make more intrigues , but seldome more manifestations of what is obscure ; it is certain that which cannot be known but with some difficulty and more uncertainty , may be unknown with very much innocence . . those things which doe not concern good life , and the necessities of this world and of the other , are not of necessity to be known by every one ; because there is beyond these no common and universal necessity . but beyond these . . whatsoever concerns every mans duty in special , to which he is specially oblig'd , of that he cannot innocently be ignorant , because he hath brought upon himself a special obligation of a new duty , to which he must take care that sufficient aides and notices be procur'd . thus must a bishop understand not onely the articles of faith , but the rules of manners , not onely for himself , but for those which are under his charge ; he must be able to instruct others in the mysteries of religion , and to convince the gainsayers ; that is , he must have knowledge sufficient to doe what god requires of him , and what himself hath undertaken . * but then as there is in the duty of every christian , so there is in the charge of every office , some things that are primely necessary , some things that are onely usefull , and some for ornament , and some for excellency and perfection . so that as of every christian so much knowledge is requir'd , that he be not ignorant of what is necessary for his great calling , but of other things lesse necessary there is lesse knowledge requir'd ; so it is in every special calling . for although a bishop must know how to teach sound doctrine , and to reprove evil manners ; & if he knows not these things , his ignorance is criminal : yet a bishop may be innocent and laudable though he be not so learned as s. gregory nyssen . valerius the bishop of hippo was a good man and a good bishop , yet he was not so instructed and able as his successor s. austin ; and nectarius of constantinople was accounted a good patriarch , yet he was very far short of s. chrysostome . of what is more then of simple necessity , some may be innocently ignorant , but yet very few are . because god hath not confin'd his providence and his spirit to the ministery onely of what is merely and indispensably necessary : and therefore when god hath largely dispensed and open'd the treasures of his wisedome and heavenly notices , we should doe well not to content our selves with so much onely as will keep us from perishing . therefore that the conscience may be directed how far it's obligation of inquiry does extend , and may be at peace when it inquires wisely whether the duty be done , these are the best measures whereby we can take account . what diligence is necessary that our ignorance may be innocent . . our inquirie after things necessary must have no abatement or diminution , nothing lesse then that it be so great and diligent as that the work be done . because whatsoever is necessary is sufficiently communicated , and without that we cannot doe our duty , or receive the felicity design'd for us ; and in that where god's part is done , if the event answer not , it is because we have not done our part , and then we are not innocent . so that in these inquiries we are no otherwise to make a judgement of our diligence then by the event : whatsoever is lesse then that , is lesse then duty . . but in things not absolutely necessary , such which are of conveniency and ornament , of advantage and perfection , it is certain we are not tied to all diligence that is naturally possible : and the reason is , because these things are not simply necessary , and therefore not of necessity to be acquir'd by all means . adde to this , if a man were bound to use all diligence to acquire all notices that can be usefull to him in his general or in his special calling , he should fall under a perpetual rack of conscience . for considering that a mans life were not sufficient to doe this in some callings , and it is necessary in this world that a man doe many things more then the works of his office , he could never be suffer'd to attend to any necessity but what is mere and indispensable and indivisible , and never use any divertisement , recreation , variety or ease , but he must first be tied upon the wheel , and feel the pains of a doubting and tormenting conscience , by reason of the impossibility of knowing whether we have done all that we can . . in acquiring notices concerning doing any work with advantages a moral diligence is necessary : for he that stops at the gate of simple necessity hath some love to himself , and great dread of god , but no love to him ; for love cannot consist with a resolution of knowing no more then we must needs ; to get so much and no more will well enough serve the ends and the design of fear , but not of love : and therefore although the man that does so is innocent as long as he is in that state , and as long as that state is acceptable ; yet because the state of fear is but the state of infancy and imperfection , it must proceed further , or be imperfect for ever ; that state will not be accepted long . for if a man does his duty in that state , he shall be enabled to goe further ; and then he must , or else he sins by despising the spirit of grace . but if he does not doe his duty in the first state , then he must not in that state of carelesnesse and neglect of using moral diligence pretend that he is innocent . a man that hath been blessed in his first attempts must still follow the method and oeconomy of the divine spirit ; that is , as god increases in aides , so the man must increase in diligence and labour , and must use what means are before him to doe still better and better . . in acquiring notices not simply necessary , a moral diligence is sufficient . this is an immediate consequent of the second rule , and therefore needs not particular confirmation , but explication rather . therefore by moral diligence is to be understood such a diligence in acquiring notices as can * . consist with our other affairs , and the requisites of our calling and necessities ; * . such as is usual by our selves in the obtaining things which we value ; * . such which is allowed by wise men , such which a spiritual guide will approve ; * . and such as we our selves doe perceive to be the effects of a real desire . for there ought to be nothing of scruple or vexation in the acts of this diligence , nor in the inquiries concerning it . and therefore if we are sure we desire to know what we can , and doe towards it such like things as we doe in the purchase of other things which we greatly value , we may be at peace . for this thing does not consist in an indivisible point , it is not just thus much , neither more nor lesse ; but it is more or lesse according as our love is and our leisure , our opportunities and abilities : and if we cannot judge concerning our selves so well as to rest in peace , let us ask a spiritual guide , having first declar'd to him the narrative of our life and actions whereby he shall be enabled to make a judgement . what is a probable ignorance ? upon this account we can also give the measures and definitions of a probable ignorance , that is , such an ignorance which is next to an invincible or an irremediable ignorance : this the schools call probable . for as the invincible ignorance is a mere nescience , and is either of such things which we are not bound to know , because god requires them of no man ; or of such things which we cannot know , because we never heard of them , and are not taught sufficiently , and so god will not require them of us : so next to this stands the probable ignorance , that is , when the things are propounded to be known , and can be known if we would use all our natural and possible diligence ; but yet because god hath not plac'd them in a necessary order to salvation , he hath not tied us to use all our natural diligence , but some diligence he does require , which when we have us'd , and yet misse , the ignorance is probable . now when that is so , we shall learn by the proportions to the description of the parts and requisites of a moral diligence , and by these following measures . . then our ignorance is probable , when we enter upon the action without temerity , and yet without doubt or trepidation ; that is , when our addresse is with consideration , but we find no reluctancy against the action , nor remorse after it . for then it must be that we have faith , and doe it with a good mind , not against our conscience ; and yet having no fiercenesse of passion or fancy , and a mind wary enough to discern any objection that is near , it will be very probable that there is none at all but what stands a great way off , and therefore farre enough from disturbing the innocence of the action . . but this is to be understood onely in the ordinary accidents and traverses of our lives . but if it be in matters of great concernment , such as are above our ordinary imployments , as if it be in the actions and duties of an eminent office , it is not sufficient that we have no regret or remorse , but we must have an actual consideration , a plain perceiv'd deliberation and counsel , and then no regret . it is not here enough that we have nothing against it , but we must have something for it , because in such persons and in such accidents the processe ought to be more then ordinary ; that as there are greater abilities requir'd to the performance of that office , so there may be a proper use and exercise of those abilities . and there is in this a great evidence of truth . for in ordinary things , it is very often so that they are well enough if they have not evidently any evil in them . but in the actions of public imployments things are not so indifferent ; they doe hurt unlesse they doe good , they are scandalous if they be suspicious ; they are design'd always to doe benefit , and if they doe not they cannot be justified , and therefore they must be look'd on with an actual consideration : in which state of things it is certain that every thing will occurre that is obvious to be considered ; and what it not obvious to such persons is indeed very difficult , and may well be suppos'd to leave a probable and very excusable ignorance . . this also is to be extended to the case of confident asseverations , and confirming any proposition with an oath , in which no man can have a probable ignorance , but he that hath us'd a diligence of inquiry so great as to give confidence great enough to an oath , which must be of a thing so sure , that nothing can be a cause of doubt , unlesse some secret and undiscerned thing , to which a great and proportionable diligence hath not arriv'd and made discovery , doe accidentally intervene . no man must swear a thing is so , and yet at last say , i did bonâ fide suppose it so : but i examin'd it , i search'd as well as i could , i entred into all the corners of it , i had great reasons to believe , i had fair assurances it was so , and i every day am assur'd of many things of which i had lesse testimony . if beyond this any thing escapes him , the ignorance is probable and excusable . but the rule is the same as at first : he is sufficiently and innocently confident , who hath no distrust , and upon inquiry finds no cause of distrust ; always provided that the inquiry be in proportion to the dignity , and difficulty , and duty of the occasion and subject matter . by the use of these premisses it will be easy to determine plato's case of conscience which he propounded to hippias the sophister . whether is the better or worse , he that sins willingly , or he that sins by folly & ignorance ? of them that wrastle , whether is the more inglorious , he that falls willingly , or he that is thrown in despite of himself and all his strength ? whether foot is better , that which halts upon designe , or that which halts with lamenesse ? whether were it better for a man to have a fool or a knave to his servant ? but this discourse of plato concerns arts onely and sciences . but hippias answer'd well , it was not so in vertues ; the differences of which plato did not seem to discern , but aristotle afterwards very well explicated . the sense of which in order to the purpose of the present rule is well expressed by seneca ; vis scire quam dissimilis est altarum artium cognitio & hujus ? in illis excusatius est voluntate peccare quam [ casu , ] ignorantiâ : in hac maxime culpa est , sponte delinquere . if a grammarian speaks a soloecisme on purpose , he blushes not ; but if ignorantly , he hath reason to be asham'd . if the physician knows not what his patient ailes , it is more shame to him then if he on purpose names a wrong disease . at in hac parte vivendi , turpior volentium culpa est ; but in manners to erre willingly is the more intolerable . the reason of these things is plain , which who please may read in a gifanius the interpreter of aristotle , and b marsilius ficinus the expositor of plato : for indeed it is evident that to moral actions the rectitude of the appetite is requir'd , not so to arts and sciences and the vertues intellectual . it is enough to art that the work be well done , though with what mind it matters not as to that : and when the italian painter , who was to depict a crucifix , hir'd a slave to be tied to a crosse , that he might lively represent a body so hanging and so extended , did afterward stab him to the heart , that he might see and perceive every posture and accent and little convulsion of a dying man , he was very much the worse man for it , but no whit the worse painter ; as appear'd by the incomparable excellency of that piece ; and the principles of art cannot be corrupted with the evil manners of the man : but because evil desires pollute the manners , the will is to be taken care of , as the principle of all morality . to which we may adde that he who in arts erres willingly , can mend it when he please ; but so cannot he that erres ignorantly . ignorance is the onely disparagement of his art , and malice is the onely disparagement of our manners . but this , though disputed to little purpose amongst the philosophers , may be of good use in cases of conscience . cardinal campegius having wickedly said to the senate at norimberg , that it was worse for a priest to marry then to fornicate , offer'd in justification of it a reason that could lesse be justified . for ( saith he ) the priest that fornicates knows he does amisse , and therefore may in time repent ; but the priest that marries thinks he does well , and therefore will never change his mind , he will never repent . it is true , he needs not , because he believes he does well ; and he is not deceiv'd . but suppose he were deceiv'd , and abus'd by error , what man before him was ever so impious as to say that he that knows he does evil is in a better condition then he that erres with a good mind , & supposes he does very well ? for the present , the state is infinitely different : & for the time to come , which is the more likely to obtain mercy , he that does a thing ignorantly , or he that does it maliciously , we shall not need to appeal any whether but to all the notices of vertue and vice which are in mankind . indeed there are some sins of ignorance , that is , such which are subjected in the understanding , which are worse then some sins of malice , or such which are subjected wholly in the will and the faculties which obey it . thus to be ignorant of the fundamental articles of faith is a worse state of things then to have committed an act of gluttony , or to have entertain'd a wanton thought , or to have omitted divine service upon a festival . they jewes had an opinion that thoughts were free , and god did not require them of us with severity ; but a thought against faith , that was highly criminal . cogitationem pravam deus non habet vice facti , nisi concepta fuerit in dei fidem atque religionem , said r. david kimchi ; meaning that no sin was greater then heresy , or an error in faith . but the reason of this is , not onely because the effect of heresy is , like the plague , infectious and disseminative ; but because by how much the articles of faith are more necessary to be believed , by so much is the ignorance of them more criminal , and more voluntary , and therefore lesse excusable . but even in matters of faith , where there is lesse of malice or wilfull negligence ingredient into the ignorance of them , there the crime is lesse then any thing else , be the instance what it will. but this will be more explicite in the sequel . rule vi. ignorance does always excuse the fact , or diminish the malignity of it , or change the kind and nature of the sinne . ignorance according to it's several capacities , and the several methods of art and ways of speaking , hath several divisions . but all are reducible to this in order to conscience . ignorance is either voluntary or involuntary . it is vincible or invincible , that is , it can be helped or it can not . it is the cause of an action , or it onely goes along with it . and of these several ignorances there are many degrees , but no more kinds that are here fit to be considered . . the first sort of ignorance , which is involuntary , invincible , and antecedent , that is , is the cause of an action , so that the thing would not be done but by that ignorance , does certainly make the action also it self involuntary , and consequently not criminal . in this sense is that of the law , errantis nulla voluntas , nullus consensus , they that know nothing of it , consent not . this is meant of ignorance that is involuntary in all regards , that is , such as is neither chosen directly nor indirectly , but is involuntary both in the effect and in the cause . thus what fools and mad-men and infants doe is not at all imputed to them , because they have no understanding to discern good from evil , and therefore their appetite is not deprav'd or malicious which part soever they take . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the law , according to the interpretation of the greeks . injury proceeds from the affection , and consequently we say that a mad-man or an infant if they strike or reproch anyone they are not criminal , they have done no injury because they perceiv'd it not . nec reputantur infantiae anni qui sensu carent , saith pliny ; the years of infancy come not under the notice of laws and judges , of right or wrong , for they have no reason , that is , they use none . so galen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the scholars of chrysippus constantly affirm that beasts and babies have no use of reason . and iamblichus suppos'd that the rational soul was not infus'd into children before the tenth year of their age . but that is more reasonable which almost all wise men ( excepting the stoics ) affirm , and is thus expressed by a gregory nyssen , and his contemporary b nemesius in the very same words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although in infants there is no action or motion of reason , yet we say that they have a reasonable soul , for they manifest the use of it when they are growing up . but this occasions a difficulty in this subject . for we see the rational soul exercising it's operations in some sooner in some later ; and as the body grows in strength and grandeur , so does the soul in the use of reason and powers of deliberation and choice . nam velut infirmo pueri teneroque vagantur corpore , sic animi sequitur sententia tenuis . inde ubi robustis adolevit viribus aetas , consilium quoque majus , & auctior est animi vis . and hippocrates addes that the soul does always grow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mans soul is born every day of a mans life , it always receives some increment . now the question is how long shall infant ignorance or childshnesse excuse so far as that the actions they doe shall be reckon'd neither to vertue nor to vice ? to this it will not be possible to give a strict and definite answer , but a rule and a measure may be given . possidonius said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rational faculty is at first very weak , but it is great and strong about the age of fourteen years : and plutarch saies that the stoics affirm'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the second septenary , or the fourteenth year , they begin to be perfect : but zeno said that from that year complete , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is perfect , that is , as to all capacities of reward and punishment . but in this there was great variety . for some laws would punish boys after twelve years , not before : so the salic law , si quis puer infra duodecim annos aliquam culpam commiserit , fredus ei non requiratur , a boy before he is twelve years old , committing a fault is not tied to make amends or composition . servius upon that of virgil , alter ab undecimo tum me jam ceperat annus , saies , the thirteenth year is meant , because that was next to puberty ; for , saies , he , the law judges of maturity not onely by years but by the habit and strength of the body . but though this be lesse by one year then that of the stoical account , and more by one year then that of the salic law ; yet we find in the law of the greeks and romans that after seven years complete boys were punishable ; so the * basilica , † michael attaliotes and some others . but this variety was not wholly arbitrary , but it was commonly established upon reason ; for the differences were made by the different nature of the crimes of which boys were not equally capable in every year : but although in every crime some were forwarder then others , yet all were capable of some sooner then of others . spite and malice comes sooner then lust : and therefore if a boy after seven years old kill'd a man , he was liable to the lex cornelia de sicariis ; but not so if he were a pathic and a correspondent in unnatural lusts , as appears in matthaeus blastares and leo ; if he were under twelve years , he had impunity , quum aetas ipsa argumento sit nescire eum quid patiatur , said the emperor , his age is an argument of his ignorance , that he knows not what he suffers . for in these things it was reasonable that galen said of hippocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infancy is to be reckon'd untill youth , or a power of generation : and that was it which i observ'd before out of servius , bene cum annis jungit habitum corporis . nam & in jure pubertas ex utroque colligitur . the strength of body must be suppos'd before you allow them strength of reason , that is , a power to deliberate and chuse those sins to which they cannot be tempted before they have natural capacities . but this , i say , relates onely to the crime of uncleannesse . now because this was commonly the first of our youthfull sins , malice in infancy being prodigious and unnatural , which caus'd that advice of s. paul , in malice be children ; therefore wise men and the laws did usually reckon that age to be the first beginning of their choice as well as of their strength . but this rule is very far from being certain , and therefore s. austin blames those that doe not impute any sins to boys before the age of fourteen ; meritò crederemus ( saith he ) si nulla essent peccata nisi quae membris genitalibus admittuntur , we might well doe so if there were no sins but the sins of lust : but they can steal sooner , and they can lie , and , as unnatural and as unusual as it is , they can be malicious , some sooner , some later , according to the basenesse of their disposition , their pregnancy and education . a. gellius tells that the decemviri , who wrote the laws of the xii tables , ex caeteris manifestis furibus liberos verberari , addicique jusserunt ei cui factum furtum esset , they caus'd thieving boys to be whipp'd and given up to them from whom they had stoln ; and if they cut corn by night and stole it , they were to be chastis'd by the discretion of the praetor ; which also pliny notes . but then this also is to be added , that even in these things although they did not esteem them innocent , yet because their understanding was but little , and their choice proportionable , they inflicted but easy punishments : which theophanes expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were beaten with thongs , or rods , or ferula's . from hence we may take an estimate how it is in this affair as to the question and relation of conscience . for then these wise men and wise law-givers did declare them punishable when they did suppose them criminal ; though in the sanction of laws they were to proceed by rule , and determine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as things were most commonly . but then it is to be consider'd , that since they being to make a rule could not at all take in extraordinaries , and there would many particulars and hasty instances be pass'd before it could come to a just measure and regular establishment , we must therefore proceed something otherwise in the court of conscience . for , as libanius speaking concerning boys , said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is not a name of age that cannot sin and cannot be punished . but anastasius sinaita saies that sometimes god imputes sins to boys from twelve year old and upwards . but s. austin confess'd the sins of his first years , the peevishnesse of his infancy , his wrangling with his nurses , his very envying for the nurses milk and fondnesses : this was indeed a greater piety then reason . but when he was a boy and robb'd an orchyard , he had reason then to be troubled for it . the sins of children are but little , but they are sins . puerorum sensus in qualiacunque verba prorumpens , qui certè ad ea quae majores sapiunt penè nullus est . when boys give evil words , it is almost nothing . but because it is but almost and comparatively nothing , it is of it self and absolutely something ; and we know not at what period of time any child first comes to the use of reason , and therefore neither can we tell when god will impute their follies ; and when he does not impute their follies to damnation , it may be he will impute them so far as to cause a sicknesse or an immature and a hasty death . and therefore parents and tutors can never discharge their duty but by a coercion and strict restraint of children , from the very first beginning of their being capable of laws , of the laws i mean of their parents , and even before that to restrain them from the material parts of any evil , even from evil words which they understand not . for when they once have learnt the sound they will quickly perceive the sense : and although we account their infant malices pretty and sportive , yet because we know not from what an early principle they come , nor how soon god will impute them , nor whether they will tend , nor what impression they leave , we should betimes exercise our legislative ; and it is god's great mercy to children that they can understand fear as soon as they can learn to sin , that their evil company and evil inclinations may not prevent the discipline of the parents , but that god and the good things of his law may get the first possession . and he that will let his children alone till they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animum consilio ac ratione firmatum , a fixed and settled judgement , shall find evil habits fixt and permanent as the foot of a rock , and that good counsel will be too late , too easy a remedy . the summe is this ; so long as they are ignorant , that is , so ignorant that they know not how to deliberate sufficiently to avoid a sin , so long their evil is not imputed , but together with their reason begins their vertue or their vice . . the second sort of ignorance is concomitant , that is , such which is really and actually conjoyn'd with the cause of the action , but it self is not the cause ; for if the man were not ignorant , he would doe the thing neverthelesse . thus the boy that flung a stone at a bird , and hit his cruel stepmother whom he knew not to be there , said he did not then design it , but the stone was well thrown . he that shoots an arrow at a stag and hits his enemy whom he resolved to kill when he could well doe it , but knew not at all that he was in the bush , hath an ignorance and a malice at the same time ; and here the question is which prevails , the ignorance to excuse , or the malice to condemn . to this i answer , that the ignorance excuses that action , but not that man. he is not a murderer in that shooting , nor in the counsels and deliberation of that action ; but for his mind and his malice distinct from that action , he is proportionably guilty . but if the man have no malice to the unfortunate man that is kill'd , then he is intirely innocent , if his ignorance be innocent . the mind of the man is , and the action is ; and if the ignorance were invincible and irremediable , then there is innocence on all parts . non consentiunt qui errant , saith the law . for there is in this concomitant ignorance the same reason as in the antecedent , so far as relates to that event , though not as to that action : the action was indeed voluntary and not procur'd by ignorance , but that event was ; and that being the thing onely in question , is to be accounted for , just as those actions which are wholly produc'd by ignorance antecedent . i deny not but the laws of wise republics have principally regarded the mind and counsel of him that sin'd , and that therefore the laws of the romans under their christian princes did professe to follow the law of god in the matter of involuntary murder , and so did the lombards and the visigoths ; yet sometimes this chance-medly was punish'd by a lesser punishment : so we find in the laws of the thuringians , qui nolens sed casu quodam hominem vulneraverit vel occiderit , compositionem legitimam solvat . if a man unwittingly wounds or kills a man , si telum fugit potius quam jecerit , as cicero expresses the instance , if his arrow or weapon slipt from him , rather then was flung , he shall not be put to death ; but yet neither shall he wholly escape , but must pay a fine appointed by law . and there is some reason for this . . because the law must require the life and bloud of every of her citizens from whom it is taken , and the external event , of which she is the most competent judge , must as well as it may be repair'd . but . although it may appear that the event was not intended , yet it cannot so well appear whether the man did use all that diligence and precaution which wise and good men ought to doe to prevent mischiefs . and . something is to be indulged to the injur'd person , some consideration had of the grief and losse and the passion of the relatives of the slain person . and upon these considerations god was pleased to appoint sanctuaries for such persons ; which in true speaking is but a just remedy for an unjust calamity , and supposes that something was permitted in favour of the relatives of the unhappy man that died , something , i say , which yet was not always deserv'd of him that was in danger to suffer it . . the third sort of ignorance is the worst , it is that which is vincible and voluntary , that is , procur'd by the will , is not the prime cause of it's actions but the effect , brought in on purpose to make way for an easy mischief with a colour and excuse . of this there are two noted and discernible degrees : an ignorance crasse and dul , and introduc'd by negligence voluntary and observed more or lesse ; and an ignorance affected , that is , chosen and delighted in , to serve evil purposes . now concerning these degrees of this criminal ignorance it is true of them both that they bring guilt upon the head of the ignorant , according to their several proportions : but concerning the actions themselves which are acted by men in that state of ignorance and disorder , there is something of particular consideration . for we find our blessed saviour praying for pardon for his persecutors upon this very inducement : father , forgive them , for they know not what they doe ; that is , they doe not now know , for they are blinded and are in a state of ignorance : but that it was vincible and voluntary appears by those words of christ , if ye were blind , ye had not sinn'd ; but now ye say that you see , therefore your sin remains ; and having eyes they see not , that is , they would not see , they did it ignorantly , and they would not cure their ignorance , for it was evident that christ said and did enough infinitely to convince them that he was the messias . so also s. paul's ignorance was very culpable , when in zeal and rage he persecuted the church of god ; but yet this ignorance lessen'd the malice of the effect , and dispos'd him greatly towards pardon . upon these considerations , it is a worthy inquiry into that effect or influence which proceeds even from a criminal ignorance and undiscerning estate , and what it can operate towards pardon . the question then is , whether what is done by persons that know not what they doe , when that disability to know is procur'd by themselves , either by voluntary negligence , or malicious purpose , is a sin as great as if it were done knowingly . question . the case is this , marcus bibulus falls frequently into drunkennesse ; when he is drunk he fights , and fornicates , and steals , and does ( as it happens ) all manner of impiety . does his drunkennesse excuse , or does it extenuate , or does it aggravate his fault ? the greeks call'd these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contention and every mischief that comes from wine , saith hesychius ; which when a man hath observed to be consequent to his intemperance , or hath been foretold of it by laws and wise persons , he may justly fall under the sentence not onely of drunkennesse , but of homicide , or incest , or whatever happens to be the vile daughter of so disgrac'd a mother . drunkards are very often proud and quarrelsome : and therefore to that of solomon , look not upon the wine when it is red , rabba saith , ne spectes vinum cujus finis est sanguis , look not upon the wine whose end is bloud : and eustathius saith that the nurses of bacchus were painted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having snakes and daggers in their hands , to shew that drunkards were beastly and bloudy . and therefore if such persons could have impunity , there were no safety for the lives of innocent men , or the chastity of modest women . but they neither have , nor have they reason why they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said aristotle ; they that being drunk doe evil , are guilty of the injury . because they are causes of their own ignorance : for they might have abstain'd from that excesse which caus'd them ignorantly to smite their father . pittacus by a law caus'd a double punishment to be inflicted upon drunkards , one for the cause , and the other for the evil effect . the same also seems to be the sense of plato both in his first and in his sixth book of laws : but generally all the interpreters of aristotle , the old philosophers , the mahumetans and the christians and the heathens , are perfectly of this persuasion , that the sins they doe in their drunken fit are perfectly to be imputed to them . to this purpose is that of cicero , nam qui se propter vinum aut amorem aut iracundiam fugisse rationem dicet , is animi vitio videbitur nescisse , non imprudentiâ . quare non imprudentiâ se defendet , sed culpâ contaminabit , he that with wine or anger or lust looses his reason , cannot pretend ignorance or want of knowledge for his excuse , for by his own fault he is polluted . and this is the sense of the doctors of the church . s. basil saies drunkennesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so s. chrysostome ; voluntaria insania , so s. austin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so isidore pelusiot : a voluntary devil , a chosen madnesse , a spontaneous fury . and the very same words are us'd by seneca and ammianus marcellinus . and therefore the sinning man must not excuse him by his stupidity , and blame the wine , but himself onely ; as callicles in the comedy convinc'd dinarchus when he pray'd him to give him pardon , quod animi impos vini vitio fecerim ; he was not himself when he did it , it was his wine not he . the old man answer'd him , — non placet in mutum quippiam conferri quod loqui non potest . nam vinum si fabulari possit , se defenderet : non vinum moderari , sed vino solent qui quidem probi sunt : verum qui improbus est , sive subbibit , sive adeo caret temeto , tamen ab ingenio est improbus . blame not the wine ; for wine does not govern a good man , but a good man the wine : but he that is wicked is wicked from within , whether he drinks or no. by these sayings of wise men we perceive that they held not the drunkard innocent even in those vilenesses which he did in his drunkennesse ; and their reason was philosophical , the effect from a voluntary cause is to be imputed to the first principle . but commonwealths have another interest to serve ; they are to secure the lives and good things of their citizens , and therefore they are by all means to effect what is necessary : and if drunken mischiefs were unpunish'd , men might pretend drunkennesse for an excuse , and make it really to be the warrant of their licentiousnesse , their rapine , their lust or their revenge . nam si isthuc jus est , ut tu isthuc excusare possies , luce clarâ diripiamus aurum matronis palam ; post id si prensi simus excusemus ebrios nos fecisse amoris causâ : nimis vile'st vinum atque amor , si ebrio atque amanti impunè facere quod lubeat , licet , said old euclio to lyconides . if drunkennesse may be our excuse , let us goe and drink drunk that we may rob the matrons in the streets . and manuel palaeologus tells of one that had a mind to be reveng'd and put some affront upon a great man ; and because he durst not when he was sober , he drank himself into an impudent fiercenesse , that he might first have boldnesse and then , as he hop'd , impunity . and therefore there may be great reason why the civil laws of any nation should punish the evil effects of drunkennesse not onely for the evil mothers sake , but for the security of the citizens . but in theology and in the just estimate of things in order to conscience we are to speak and to proceed with some little difference . for if it be ask'd concerning the drunkennesse , or concerning the man , there is no peradventure but he is for these evil effects the worse man , and the drunkennesse is also the greater crime . the drunkennesse makes the injury or the murder lesse criminal then if it were done with actual reason and choice , but these make the drunkennesse more intolerable and criminal . the man in chusing drunkennesse with or for these effects is much the worse man ; but the crime is the voluntary drunkennesse , not the involuntary rage and injury . and this appears upon these reasons . . because by how much more the sense and reason is depraved , by so much the lesse the man hath pleasure in his sin . for if he be wholly mad or senselesse , his sin is wholly uselesse to him , it does him no present delight , any more then to a beast to push with his horns ; which therefore is not criminal because he cannot reflect upon his own act , he cannot chuse it for a reasonable consideration , he hath no will to entertain it . but if he be not so far gone , then there is some proportion of guilt , because there is of choice in the shipwracks of his reason and his will : and therefore theodoret said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drunkennesse hath some reproof , and some pity ; some punishment , and some pardon . and arrius menander said that per vinum aut lasciviam lapsis capitalis poena remittenda est , they that sin by drunkennesse or passion may be punish'd , but not capitally ; the same with that in stobaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . even in the follies and stupidities of drunkennesse there is something amisse besides the material part . but this is when there is something left by which he can understand and chuse something of the crime . . the mischiefs consequent to drunkennesse are therefore lesse moral evils , because they doe lesse moral mischief . for no man by his lust acted in his drunkennesse is made more lustfull , or by any act then done is promoted towards a vitious habit ; for he knew not what he did , and remembers it not : it is like lot's incest , no more known after then before , and therefore it leaves no sediment or lees behind it ; which shews it to have more natural vilenesse then moral , and therefore is nearer to pardon . et causa justa est , siquidem ita est ut praedicas , te eam compressisse vinolentum virginem . if the yong man was drunk when he lay with her , he hath some excuse , that is , as to his lust ; but that is an aggravation of his drunkennesse , and he is not the more acquitted , when the aggravation of his sin and punishment is onely plac'd upon the right cause . . if the consequent mischiefs of drunkennesse were formally those sins which materially they are , that is , if they were properly guilty of all that they ignorantly doe , then it would follow that because murder is worse then drunkennesse , and yet that murder was involuntary , some action that is involuntary would be more malicious then that which is chosen . if it be replied that those consequent acts are chosen because the cause of them is chosen , according to what is discours'd in the th rule of this chapter ; i answer , that this is true if drunkennesse were not an accidental cause of them : but these effects being but contingent to drunkennesse , and the effect of some other evil principle , which then prevails when by drunkennesse the mans guards are called off , therefore they cannot be intirely attributed to drunkennesse ; and therefore if a man be surpris'd with drink , or is advis'd to it as to a medicine , if he falls into such consequent disorders , it would be hard to damne this man as a murderer or as an incestuous person , when he is so neither by his present , nor his antecedent choice . therefore it is that libanius saies that one who hath grievously offended another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oftentimes is not punished when wine was his excuse ; and the scholiast upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies that he that kills a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with deliberation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be pardon'd : if he does it by chance , he is free ; but if by drunkennesse , he was by the roman law banish'd for five years : and thus justice is preserved on all hands , that the drunkennesse should be punish'd more then drunkennesse , and the murder lesse then murder . for that is the worse for having such a daughter , but this is more pardonable for having such a mother . but if the drunkennesse be but imperfect , if the consequent crimes be remembred and delighted in afterwards , ( for that is a certain indication the stupidity was not extreme , nor equal to an excuse ) then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a drunkard is also all that which he acts and professes in his folly : a remembring drunkard , as he is but an ill companion , so if he falls into the horrid consequents which too often are the punishments of intemperance , hath no excuse . but if he chose drunkennesse on purpose that he might have impudence enough to doe a mischief , he committed the sin before-hand , and was before he acted it guilty before god ; and when he hath acted it , he is also guilty before men * . but unlesse it be in these cases , the actions done by him that understands not what he does are as the actions of a mad man or a fool . the sin was done before , and the mischief and the punishment doe follow : but the guilt is in the cause , not in the effect that is involuntary ; though proceeding from a cause that was indeed voluntary , but not univocal and proper . the sense of this question thus explicated agrees with the doctrine of the fathers , who in the instance of lot declare him criminal onely as to his drunkennesse , not to his incest . so origen , s. chrysostom , s. austin : and s. ambrose gives this account of the whole question ; sanè discimus vitandam ebrietatem , &c. we learn that drunkennesse is to be avoided , by which we are brought to that evil state of things , that we cannot beware of crimes . for those things which being sober we avoid , when we are drunk we ignorantly commit . and a little after ; they who have been too free in drinking wine , know not what they speak , they are like men dead and buried : ideoque siqua per vinum deliquerint , apud sapientes judices veniâ quidem facta donantur , sed levitatis damnatur authores , therefore what vilenesses they commit in their wine ( meaning when they know not what they doe ) for the deeds themselves so ignorantly committed they find pardon amongst wise judges , but for their temulency a condemnation . the result of these discourses is this . the vilenesses which are done by drunken and stupid persons unwittingly , are not of the same kind of which naturally they are and would be if the actors were sober : they are not the crimes of murder or lust or incest respectively , but circumstances of great horrour aggravating the drunkennesse , and deeply condemning the man. and yet , if the drunkennesse be not extreme , i mean the stupidity and ignorance , if that be not such as to take away wholly the use of reason and moral choice , all the remaining portions of reason doe in their proper degree make the imperfect drunkard guilty of other perfect crimes , even of whatsoever he then shall act ; and they shall for their own degrees of remaining choice be imputed to him as certainly as the drunkennesse . the same is the case of inconsideration and oblivion , whose effects are innocent upon the same accounts and no other . if they come in upon a negative principle , that is , begin and proceed upon a natural deficiency and an unavoidable cause , that which is forgotten , or that which is done by forgetfulnesse must be amended and repair'd as well as we can ; but by a preceding morally-diligent care , and an after-revocation , nolition or amends , it may be kept innocent . this onely thing is to be interpos'd , that if by the precontract of a vitious habit there is ingenerated in our spirits and exteriour faculties such a promptnesse and facility of sinning , that many of the acts of such a habit are done without advertency , as in vile and habitual swearing , every such action though passing without notice is criminal , because it is the product of the will habitually depraved ; and there is no other cause why the actual consent of the will is not at it , but because it was not requir'd , but presum'd , and taken without dispute . a yong lutenist disputes and contends for every single touch of a string : but when he hath made it easy and habitual , he resolves to play a set of lessons , and every stroke is voluntary , though every one is not now actually consider'd . question . to this § . of ignorance belongs the question concerning fraud and guile . for if another man cosens and abuses my understanding , he places me in ignorance ; and then it is worth our inquiry , what morality or what obligation there is in those actions which are done by us so abus'd , so deceiv'd , so made ignorant , and incapable of judging rightly . the answer relies upon the same grounds as formerly , with this advantage , that he who is deceiv'd by the crafts of another , hath most commonly an ignorance that is very innocent ; and then if that ignorance be wholly the cause of any action , the cause is innocent and so is the production . and upon the same accounts we are to judge concerning the obligation of promises and contracts made by persons in error and deception . . if the error be concerning the substance of the thing contracted for , the contract is naturally invalid , and obliges not at all . if titius buy a horse , and caius send him a mule or an oxe , there is nothing done , titius hath made no bargain at all . if i buy a man-servant , and the merchant sells me a maiden dress'd in mans apparrel , this makes the contract invalid ; i made no bargain for a maid-servant , but for a man. when jacob married rachel , and lay with leah , that concumbency made no marriage between them ; for the substitution of another person was such an injury as made the contract to be none at all : and unlesse jacob had afterwards consented , leah had been none of his wife . . if the error and ignorance be not in the substance of the contract , whatever else the error be , the contract is naturally valid , that is , without a new contract and renewed consent it can stand ; but if that error was the cause of the contract , which if the error had not been would not have been at all , then it is in the power of the abused person to rescind the contract , and the fraudulent contractor is in conscience bound to recede from all his ill-acquir'd advantages . the reason is , because he did injury to his neighbour , and plac'd him in evil dispositions and unaptnesse to chuse wisely , otherwise then god and the laws of nations and the common intention of contractors doe intend : and therefore although there was so much of the substantial requisites as could make a contract naturally valid , yet it was so ill , that all laws and intentions and tacit conditions of contractors have thought fit to relieve the abused person , dolo vel metu adhibito , actio quidem nascitur , si subdita stipulatio sit : per doli mali tamen vel metûs exceptionem submoveri petitio debet : and the reason is given l. si dolo . . c. de rescindenda venditione ; si dolo adversarii deceptum venditionem praedii te fecisse praeses provinciae aditus animadverterit , sciens contrarium esse dolum bonae fidei ( quae in huju smodi contractibus maxime exigitur ) rescindi venditionem jubebit . in contracts the honesty of the contractors is principally to be regarded , and fraud is destructive of all honest intentions ; and therefore the praetor shall rescind such fraudulent bargains . . but if the error was not the intire cause of the contract , but that upon other accounts we would have bargain'd , onely we would not have paid so great a price , then the bargain is valid , and the praetor cannot rescind it , nor the injur'd person revoke it ; but the civil law in this case did permit actionem quanti minoris , that is , an amends for so much detriment as i suffer apparently by the fraud . if caius sells to maevius sheep which he affirms to be sound , but they are indeed rotten , the law permits not rescission of the bargain , but forces caius to restore so much of the price as the sheep were overvalued . and this is also the measure in the court of conscience . but this is to be understood in such cases where the fault of the vendible commodity cannot be discerned by the buyer , and where the seller did deceive voluntarily . for in other cases caveat emptor is the rule of the law , let the buyer look to it , and it is also the rule in conscience . the seller must not affirm the thing to be without fault , if he knows it vitious and faulty . but neither is he bound to proclaim the faults of his goods , if they be discernible . and of this cicero discourses reasonably , num te emere coegit , qui ne hortatus quidem est ? ille quod non placebat proscripsit ; quod placebat emisti . quod si qui proscribunt villam bonam benéque aedificatam , non existimantur fefellisse , etiamsi illa nec bona est , nec aedificata ratione ; multo minus qui domum non laudarunt : ubi enim judicium emptoris est , ibi fraus venditoris quae potest esse ? sin autem dictum non omne praestandum est , quod dictum non est , id praestandum putas ? quid vero est stultius quam venditorem ejus rei quam vendat vitia narrare ? quid autem tam absurdum , quam si domini jussu ita praeco praedicet , domum vendo pestilentem ? who compell'd thee to buy ? the man that sold it did not ( it may be ) so much as desire thee . he sold it because it did not please him ; and because it did please thee , thou hast bought it . he that sets up a bill of sale and proclaims a house fair , and well-built and well-seated , hath not deceiv'd thee , though it be neither well-built , nor well-seated ; because if it be intire for thee to make a judgement , he hath not deceiv'd thee . much lesse if he hath not prais'd it . for if all that is spoken in the bill is not of necessity ( viz. in order to the bargain or thy choice ) to be verified , much lesse must that be perform'd or requir'd which was not spoken . but does ever any man cry stinking fish to be sold , or say , come and buy a house that hath the plague in it ? all this is great reason : onely this is to be added , that such faults as cannot be discerned by the buyer , must be declar'd , or must be allowed for in the price : and the case is the same , if the buyer be a child , or a fool , or an ignorant undiscerning person ; for no man must be made richer by the injurie and folly of his brother . i know that in all the public contracts of mankind , that which all men consent in is , to buy cheap and to sell dear : but christian religion , and the contempt of the world , and the love of spiritual interests , are sent from heaven , to cause merchandise to be an instance of society , and not a craft and robbery . . if the buyer be deceiv'd , but not by the seller , but by a third person , and that deception be the cause of the contract , the buyer may rescind the contract if he can ; that is , he is not in conscience oblig'd to stand to it , if he can be quit in law : but he that deceiv'd him is bound to repair his injury if he have suffer'd any , or to break the bargain , if the goods be unalter'd . these things have no particular reason , but are evident upon the former accounts . §. . of fear and violence , and how these can make an action involuntary . rule vii . fear that makes our reason uselesse , and suffers us not to consider , leaves the actions it produces free from crime , even though it self be culpable . the case is this ; roberto mangone a poor neapolitan travelling upon the mountains to his own house , is seized on by the banditi , a pistol is put to his breast , and he threatned to be kill'd unlesse he will be their guide to the house of signior seguiri his landlord , whom he knows they intend to rob and murder . the poor mangone did so : his lord was murder'd , his goods rifled and his house burned . the question is , whether mangone be guilty of his lords death . to this the answer is easy , that mangone is not innocent ; and though he did not consent clearly and delightingly to seguiri's death , yet rather then die himself he was willing the other should . no man is desirous in a storm to throw his goods into the sea , if he could help it , and save his life ; but rather then loose his goods and his life too , he heaves them over-board . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said aristotle , these kind of actions are mixt , but they have more of spontaneity and election in them then of constraint . no christian remaining a christian is willing to offer sacrifice to daemons , or to abjure christ , if he be let alone : but he that in time of persecution falls away , not changing his heart , but denying his profession , this man is not excus'd by his fear , but betray'd by it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are some things to which a man must not suffer himself to be compell'd by any force , but he must rather die then doe them . and because there are some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are insufferable to humane nature , and therefore there is in laws assign'd a certain allowance of fear qui potest cadere in fortem & constantem virum , that is , in the case of danger of suffering the extremest evils , and our obedience to humane laws is excus'd in such cases , because no man is ordinarily bound by the laws to suffer a greater evil in keeping the law , then is threatned by the law it self to him that breaks them ; therefore the law allows an omission of obedience in the fear of the greatest evils , as i have already explicated * . but in divine lawes it is otherwise , because no man can threaten or inflict on another an evil comparably so great as god does on them that break his laws ; and therefore the lesse fear cannot be a reasonable excuse against a greater ; and in all cases , the fear of man must yield to the fear of god. and therefore in the matter of a divine commandement , no fear of temporal evil is an excuse or warranty . because we are taught to despise poverty and pain and death , and to doe all this chearfully and gloriously . and therefore this case of conscience and it's whole dimensions are quickly measur'd . but this is onely in negative commandements , for they can never be broken with innocence upon what pretended necessity or violence soever . but in positive commandements the case is not so clear , but fit to be more consider'd : but it will quickly also come to an issue , if we distinguish omissions from commissions . for no man may upon any pretence doe anything against a positive commandement . he may omit to visit a christian in prison , if he fears he shall loose his life in the visitation , or be threatned with any great calamity ; but he may not doe him any injury or oppression to save his life and liberty . but i have to this also given particular answer upon another occasion . that which i am to adde here is this ; there is no peradventure but the obedience to a positive commandement , till it be plac'd in it's own circumstances and requir'd here and now and so , will give place to so just a cause of deference and stay as is the securing our selves against a great fear . for where god hath not requir'd us in particular manner to doe a duty , he hath requir'd it in a very particular manner to preserve our selves . but when the case is so , that the particular is requir'd , no fear of man can hinder us . for in all things god is to be preferred . and therefore it is so rarely well order'd that unlesse it be in extraordinary cases , as the apostles preaching the gospel , their open confessions of faith , their declaring against the religions of the world at that time , for which they had special commands , and were to doe them and not to fear the fear of men , there is scarce any positive law of god but either it may be perform'd by an internal suppletory , by a desire and willingnesse and endeavour , or else will be sufficient to be done in the article of death , that is , then when we need not fear the worst that man can doe unto us . thus it is in the susception of the sacraments ; from the actual susception of which by a great and just fear if we be frighted , we cannot be hindred from the desire and spiritual and most effective susception of them : and from the actual if we be by a just fear delayed ( though the case cannot often happen ) yet it is generally suppos'd that if they be done before our death , the commandement is obeyed , if the delay was not on our part ; and at our death no new fear of death can be a just excuse . however , if it or any thing else be positively and determinately requir'd in circumstances , we must not be afraid of them that can onely kill the body ; or if we be , the fear and the omission are both criminal , and this is not excus'd by that . but if in these or any other cases the fear be a surprise , sudden , and violent , and impetuous , that is , such that our reason is invaded and made uselesse , such as by a natural effort disorders all our faculties , such as that of arachne in ovid , quid mihi tunc animi misera fuit ? anne quod agnae est siqua lupos audit circum stabula alta frementes ? aut lepori , qui vepre latens hostilia cernit ora canum , nullos audet dare corpore motus ? such a fright as a hare or lambe are in when they are pursued by dogs and ●oxes , occupat obsessos sudor mihi frigidus artus , caerule aeque cadunt toto de corpore guttae , when nature is in a lipothymie , and our strengths are made extravagant , when we can doe any thing in flying and nothing at all to consider ; then our understanding cannot deliberate , and then our will does not consent , and then the effect is pityable but not criminal , but the fear it self possibly may be both . for sometimes our fear may be so great , that it fills all our faculties , and then there cannot be any deliberation ; for that must be at leisure , and must look upon two objects . statius well describes this kind of fear in the similitude of a hunted stagge . … . .qualis cum cerva cruentis circumventa lupis , nullum cui pectore molli robur , & in volucri tenuis fiducia cursu , praecipitat suspensa fugam , jam jamque teneri credit , & illusos audit concurrere morsus : she hath no courage , no confidence , no hope of any thing ; she dies if she stayes , but she cannot stay to consider so long ; and when she runs , she dies too , and she hears the wolf at her ear , and sees him with her eye , and feels the teeth in her heart , and dies with fear . in such cases as these we are as men without reason , and therefore to be judg'd accordingly . i have heard of a trouper who in the late sad warres of england being alarm'd , was so affrighted that he bridled his comerade instead of his horse : and in the last inroad which the turks made into the empire , a german carrier was so affrighted with the noise of turkish horses coming , that he knew not how to make use of his own to fly away , but deploring his condition that his horse being loaden could not run fast , had not the reason left him , though he had time , to throw off his pack , but staid in that amazement , till the prisoner of fear became a slave to the turks . what a man does in such a case , no equal estimator of things will impute to choice or malice . he that flies from a lion pursuing him , and in his affrightment runs into a river , is not criminally guilty of his own death . he runs into one death before another , but prefers it not : for if he were in the same fear of drowning , he would leap ashore though a lion did stand there expecting of a prey . concerning degrees of fear which are lesse , such which leave us in a power to consider and deliberate , they may lessen the malice of the crime to which they drive , but cannot make the fact innocent . he that is taken by a tyrant and an unjust power and put amongst the troups , is not innocent though in that fear and against his will he fight against his prince . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said dio cocceius , they went willingly to warre , if at least they may be said to be willing who are constrain'd by fear . it is an unwilling willingnesse , and therefore it is a sin almost against their will. for in despite of such a constraint , a man may use his liberty ; as lucian saies of the yong man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not marry , but though his father forc'd and compell●d him , yet he refus'd . the same is the case of superstition , which is an excessive and inordinate fear in the matter of religion . if the fear be supreme and distracting , the effects of it are very pityable ; but criminal onely in that degree in which it is vincible and can be subdued by reason . when michael stifelius a german in luther's time had affrighted the people with a confident and terrible prediction of the day of judgement within a few days to be revealed , the poor affrighted people left off their daily labours , and took care of no duty for this life . this omission at another time would have been very criminal ; but now their superstitious fear did alleviate it , if not wholly take it away . but in this there is nothing particular , save onely that the causes of fear in this case are worse then in other things ; but the effects themselves are not commonly very bad . but this passion of fear hath in it yet more difficulty in relation to humane contracts and obligations , which can be evacuated and declar'd never to have oblig'd if they commenc'd with fear . for upon this account some pretend contracts of marriages , absolutions from ecclesiastical censures , testimonies in testamentary causes , vowes , donations , sentences , resignations of benefices , constitutions of proctors , election to offices , and oaths of obligation to men , and promises , not to oblige , if the promiser or contractor was constrained by fear . but to all these the answer will be the same , for they are all discernable by the same reason . if the fear was such that it might affright a wise and a constant person , the law judges the contract to be null , and not to oblige in law , which is the measure of contracts and legal obligations . but although the law declares many particular cases , in which the fear does annul the contract , and in such cases ordinarily there needs no further inquiry ; yet because many cases happen in which the law hath not regularly declar'd her sentence , by that measure which the law goes by , we may without trouble determine our selves . the rule therefore is this ; when any evil threatned is so great , that to suffer it is more intolerable then to doe the thing to which you are compell'd , there the fear is suppos'd great enough to nullify the contract . if a rich person be threatned , that he shall be forc'd to pay a hundred pound , or marry the oppressors daughter ; if he promises to marry her he is oblig'd , and that fear and that threatning shall not prevail to evacuate his promise . because he that so threatens intending but an evil that is very tolerable , if the marriage be of worse mischief , he did not chuse it out of fear ; for he that does so , chuses the lesse evil to avoid a greater , not a greater to avoid a lesse : so s. austin observes , neque enim dici solet quispiam voluntate fecisse , siquid fecit invitus ; quanquam si subtiliùs advertamus , etiam quod quisque invitus facere cogitur , si facit , voluntate fecit : sed quia malit aliud , ideo invitus , hoc est , nolens , facere dicitur ; and simplicius to the same purpose , quia licet inviti agamus , tamen sic agere eligimus , it is indeed against our will ; but when things are in an evil state , we chuse the least . if therefore he chuses that which he saies is a worse evil , he cannot pretend it is for that fear ; and consequently it must be upon some other motive , something of his own ; and if it be , it will verify the contract . titius finds caius at an advantage with a watch & a ring about him of no great value ; he threatens to take them from him , unlesse caius will promise the next day to bring him twenty talents . caius promises it , and therefore is oblig'd , for he cannot say , he was compell'd . for no lesse violence can constrain us to suffer a greater , because that is far more eligible then this . and therefore the law calls nothing a just cause of fear , but the fear of the greatest evils , as death , torment , dismembring , intolerable disgrace ; that is , such things which to avoid a man would suffer any evil that is lesse . now because in contracts we intend some advantage to our selves , real or imaginary , and in contracts effected by a great fear we can design none but the avoiding of a greater mischief , the law and right reason wholly attribute it to fear , and therefore annul the contract . martial's case is pertinent to this inquiry , quod si me tonsor , cum stricta novacula supra est , tunc libertatem divitiasque roget , promittam : nec enim rogat illo tempore tonsor ; latro rogat : res est imperiosa timor . sed fuerit curvâ cùm tuta novacula thecâ , frangam tonsori crura manusque simul . if a barber when the rasor is upon my throat contracts with me for twenty pound , if i fear he will cut my throat if he be denied , i promise to him as to a thief , with whom whatsoever contract i make in my intolerable fear , no law of man does verify it . but martial as to his instance was no good casuist . for if it be inquir'd whether i am oblig'd in conscience to keep my promise to a thief or a bandito , which i made to save my life ; i answer that i am . because he being an outlaw and rebell against all civil laws , and in a state of warre , whatever you promise to him , you are to understand it according to that law under which then you are , which is the law of nature and force together . so that you cannot be guarded by the defensative of the civil laws , nor is your contract under it's guard and conditions . in contracts under the protection of civil laws , we are to goe by it's measures , and the contract is good or bad accordingly . but when we have no measures but what we can get of our selves , our contracts are to begin and end between our selves , and by our own proportions . but in law no man is suppos'd to have consented , but he in whose power it is to dissent . si vis scire ut velim , effice ut possim nolle : and every contract must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as damascen calls it , a desire free from all bond . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if there be force and a sad necessity in it , it is a calamity rather then a contract ; and therefore the laws intend to defend and rescue us from the oppression . i am to adde one caution , that no reverential fear , let it be never so great , and the person never so timorous , so that the use and ministeries of reason be left , can excuse a sin , or nullify a contract . the reason is given by aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fathers empire hath in it no violence and no coaction . and heliodorus prusaeus in his paraphrase saith the same thing , that the commands of parents , or such whom we reverence and fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have not such force as to compel : not but that we are to obey ; but that what we doe out of reverential fear to them is not compell'd , but voluntary and chosen . what is said of fear , is not true of other passions , lust and anger , or whatever else is productive of those effects which use to make men asham'd , and disorder all their interests . . because these passions are seldome of that nature and degree of violence as to take away all powers of deliberation , and therefore they are but seldome fit to be pretended in excuse of any action . . they are commonly the true mothers , the univocal parents of their productions , otherwise then it is in fear and drunkennesse and ignorance ; for these produce things of a nature different from their immediate principles , as drunkennesse produces effects of anger , of lust , &c. that is , it is the occasion of them , not the proper mother . but lust produces lust , and anger sends forth angry words , and spitefull actions , and resolutions of revenge . . the products which come from these passions are so very far from being rendred involuntary , that by these passions they are made most delightfull , and without them they could not please at all . . whenever they prevail to any violence or extremity of degree , it is by an increasing will ; not by weaknesse and natural infirmity , but by a moral state of infirmity , that is , a state of sinfulnesse . . it is not in these as it is in fear , or vincible ignorance , that what is voluntary in the cause may be involuntary in the effect : but in these passions and temptations , the mother and the daughter are chosen ; not the one directly and the other by interpretation , but both of them properly , directly and immediately . for these reasons the case of these passions is curiously to be distinguish'd from the precedent . but when these passions doe come to extremity , although their proper acts are not the lesse sins but the greater , as an act of anger is the more devilish by how much the passion is the more extreme ; yet if any aequivocal and contingent effects be produc'd , as if in the violence of lust a child be run over and hurt , or any thing that is not natrual to that passion , nor intended by the man , then according to the degree of the ecstasy and transport by the passion , the contingent effect may be lessen'd in it's malignity . and in this sense is that of libanius to be understood ; or else it is not true , that injuries are very often to be remitted if the man hath drunkennesse for his excuse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or anger , or forgetfullnesse , or arrogance , or any such like thing . like to this is that of arrius menander , capital punishments are not to be inflicted per vinum aut lasciviam lapsis , to them that offend by the follies of drunkennesse or the violence of lust . — et vino tortus , & irâ : wine & rage are like two racks , & compel men to open secrets . now when the case is so that the effect is aequivocal , as it is in drunkennesse in many instances , and in other passions sometimes , there onely there is some diminution or excusing of the crime . but the ancients gave too much liberty , and an indifferent sentence in these cases , because wanting the christian measures they understood no better . chap. ii. of the finall cause of humane actions ; and it 's influence or causality of good and evil. rule i. in every good action the means and the end must be symbolical : so that , . a good action done for an evil end , and . an evil action done for a good end , are alike criminal . the first part of this rule is in the express words of our blessed lord , take heed that you give not your alms before men to be seen of them . even alms , which are our righteousness , and so rendred both by the arabick and the vulgar latin , yet if done to vainglorious purposes , are good for nothing , but are directly acts of vain-glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith s. basil , the noise of a trumpet spoils our alms . for from the end every action is qualified ; and an indifferent action is made good and bad by the end ; and that which is so already , is made more so by a participation of that to which it is design'd . for the end changes the nature as well as the morality of the action . so aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that commits adultery for gain is covetous , not lascivious : but he that spends his money and suffers loss for his lusts sake , he is the wanton . and therefore god and all wise men regard not the exterior action in their accounts of vertue , but the manner and purpose of doing it . quoniam quidem non in facto laus est , sed in eo quemadmodum fiat . eadem res si gulae datur , turpis est : si honori , reprehensionem effugit . amico aegro aliquis assidet ? probamus : at hoc si haereditatis causâ facit , vultur est , cadaver expectat . so seneca . the praise and vertue is not in the thing done , but in the manner of doing it . if we spend great sums of money in our kitchin , it is sordid : but if upon publick works , on colleges and hospitals , on the poor or upon religion , it is brave and noble . he that visits his sick friend in charity , does well ; but he that sits by him and watches with him in hope to get a legacy , is a vultur , and watches for the carcasse and the prey . now concerning this , the best compendium of all the cases of conscience which can relate hither , is , that with hearty simplicity we pursue that rule of s. paul , vvhether ye eat or drink , and whatsoever ye doe , doe all to the glory of god : the same with those other words of his , for the one illustrates and explicates the other , whatsoever ye shall doe in word or deed , doe all in the name of the lord jesus , giving thanks to god even the father by him . concerning the obligation and full sense of these precepts , the following measures are our rule . . he that in every action that is considerable , and fit to be noted and discerned , and is distinguished by counsels and consultations , by deliberation and observation , does actually design the glory of god , does his work most perfectly . it will shame the tepidity and incuriousness of christians , if i tell them that this advice is given to us by some wise heathens . when marcus brutus had given many excellent precepts to parents , and children , and brethren , he adds , haec nemo faciet quemadmodum debet nisi habuerit quò referat . proponamus oportet finem summi boni , ad quem nitamur , ad quem omne factum nostrum dictúmque respiciat , veluti navigantibus ad aliquid sidus dirigendus est cursus . no man can doe these things as he ought , unless he direct them to some proper end . we must propose to our selves the chiefest good for our end , to which every word and every deed of ours must have regard ; as mariners in their sailing look to a star for conduct . this is not so to be understood as if we were to make acutal directions and dedications of every single word , or little minute action we doe , to the glory of god : this is a snare to consciences , and an hypochondriacal devotion which some friers have invented , and attributed to s. gertrude , of whom they report that christ admonish'd her that she should consecrate every little part of action and word unto him ; not only every writing , and every discourse , and every meal , and every prayer , but every bit she put into her head , & every letter she did write , every single step she did tread : just as if a man that were to receive a thousand pound should tell it over by so many single maravides , and not be content to tell every shilling , but reckon how many farthings are in the whole sum ; this would sound great as the spanish coblers portion to his daughter , but certainly a wise man will find something else to doe , which may be more really for god's glory , then so to tell his little minutes and particles of actions . it is a great piety if we dedicate to god all our states of life , and all our great actions in every state , and all changes , and every day , and every night , and every meal , and every beginning of labour , and give god thanks at every end , and invocate his help in every progression ; for so doing , we shall consecrate our whole life to god. and this counsell s. macarius of alexandria gave to palladius bishop of helenopolis ; who when he was a young man was much troubled in conscience concerning his unprofitable life , and suppos'd that he did nothing that was good , nothing that was profitable , but all he did was vain and trifling . macarius told him , dic tu tuis cogitationibus , propter christum custodio parietes , when such afflictive thoughts doe intervene , say unto them , for christs sake i keep the walls . nothing could be a meaner imploiment , nothing could be less usefull ; for the walls were not likely to run away . his meaning was , whatsoever the imploiment of a mans day or a mans life be , though never so mean , yet if it be done with a single eye , and with an intuition to christ , it is a holy imploiment . . although our intentions by how much the more they are actual , by so much they are the better , yet it is not necessary that they be alwaies actual ; but they are right if they be virtually and habitually directed unto god : that is , that by some general designation of our actions , by the renewing of our intentions actually in certain periods of time , as in the morning of every day , or at evening , or both , or in every change of imploiment , we have an actual intuition on god and god's glory ; and then , though we only attend to the work without any more actual consideration of the end , the intention may be right , and the action sanctified . . but because thousands of words and actions may pass wise and good men in which they do not actually reflect upon the end of god's glory , and that possibly the thinking of it , and saying , i design this to god's glory , is of no more value then if a man saies , i love god ; which if it be only an act of fancy , or of ineffective affection , is no sure indication of the true love of god , but must be expressed by something that is more material and properly significative of love according to the commands of god and the manner of men ; therefore we cannot better judge of the goodness of our intentions , or that we do our actions for the glory of god , then when we are in all things carefull that we doe nothing against any of the laws of god. for this is that charity which is the singleness of a christian eye : ut noverimus omnia opera nostra tunc esse munda , & placere in conspectu dei , si fiant simplici corde , id est , intentione supernâ , fine illo charitatis , quia & plenitudo legis charitas est . oculum ergo hic accipere debemus ipsam intentionem quâ facimus quicquid facimus : quae si munda fuerit & recta , & illud aspiciens quod aspiciendum est , omnia opera nostra quae secundum eam operamur , necesse est bona sint . so s. austin . he does all to the glory of god , that does all his works , and speaks all his words in charity ; just as he works for a reward , who does that good thing which shall be rewarded , though it may be he thought not of it since his first beginning of his undertaking . to doe all things by the rule of god's will , is to doe all things for the end of god's glory . for he that walks with his eye upon the rule , is all the way carefull that he may not dishonour god ; and that 's a great matter towards it : and he may at least say of himself , non ideo tamen eximiam gloriam meruisse me credo , sed tamen effugisse flagitium ; if god hath acquired no honour by my action , i am glad i have not dishonoured him : and yet he that actually takes care that god be not dishonoured , does obey god , and that 's our best love to god , and in this world our greatest glorification of him ; it is more then all songs and thanksgivings expressed in words or transports of fancy . if we take care that all our actions be obedience , and nothing be against god's will , we glorifie god rightly . adjice nunc , quod nihil honeste fit , nisi cui totus animus incubuit atque affuit , cui nullâ parte sui repugnavit . that is done honestly that is done with an honest and a whole heart , and is all of a piece , nothing at all repugnant to the rule . . he does all things for the glory of god , that does nothing for an evil or a forbidden end : that is , if we take care that there be no foulness or any unlawfull thing in our purposes . for if a man does things wisely , he must design some end ; and therefore if his end be not evil , then it is a lawfull end : and if he studiously declines every end that is evil , he is carefull that god be not displeased , that god be not dishonoured , and whatever ends can be besides all ends that are evil , are certainly good , that is , eligible for some good purpose ; it comes from god , & to him it returns . the first of these waies is a doing all things to the glory of god actually . the second does it virtually , or habitually . the third is a glorifying of god interpretativè , by equivalence and interpretation : and this fourth does it consecutivè , by way of consequence and acceptation . . there is yet another way of doing it , which is so perfect an indication of the designing god's glory , that unless our hearts deceive us , the sign will not ; and that is , a beginning all our actions and changes with prayer , and ending them with thanksgiving : this is that which s. paul cals a doing all things in the name of the lord jesus ; giving thanks to god the father by him . for to doe things in the name of christ can signifie nothing but a doing them at his word , and by his aid ; which when we pray for of god in his name , and then return thanks to god by him , we have evidently directed that action to the divine glory . and this is the full meaning of those words of the apostle , every creature is sanctified by the word of god and prayer . that is , whatsoever is taken according to god's word , and upon whatsoever so taken we pray for the divine blessing , it is sanctified , and ministers to the good pleasure and glory of god. so that if god be at any end of the action , and be at no end of it displeased , we have secur'd our intentions : and there will be the less need by scrupulous fears to afflict our selves concerning actual remembrances and intuitions of the end ; since there are so many waies of supply and equivalent performances . for . he that does all that he does because he supposes god commands him or allows him , and abstains from all things from which he does abstain only because god hath forbidden those things , this mans intentions are right , and his actions pointed to a proper end . for then every act is an act of obedience , and that is love , and that is the great instrument of the glorification of god. the second part of this rule , viz. an evil action done for a good end is unlawfull , is plainly enough taught us by s. paul , rom. . . and i have already * given account of such particulars as are under the general consideration . this only is to be added ; that an evil done for a good end merely and intirely , is less then that which is not so alleviated ; according to that saying of s. austin , pejor est qui concupiscendo quam qui miserando furatur , he that steals that he may give alms is not so bad as he that steals in covetousness and for his own increase . rule ii. to doe an action of it self lawfull , for temporal regards , for ends of profit , pleasure or honour , is not unlawfull , except it be accidentally . the arabians have an excellent proverb , anima boni operis bona est intentio , a good intention , or a good mind , is the soul of a good work . now by how much the more noble that end is which is the design and purpose of the agent , by so much the more excellent is the action . we ought therefore to consider that every thing that god hath made is good , and every desire of man which is natural is also good ; and god made amabilities in several objects , and inclinations and tendencies towards them in several faculties ; and he that gave us desires to them , intended also that we should obtain and use them , and therefore he also fitted us with means to acquire them . it follows therefore that those actions which proceed from those desires as those desires proceed from god , and tend towards those ends whether god himself by the measures and laws of creation hath directed them , must needs be very innocent and lawfull . if god gives riches as a blessing and a reward of piety , it is lawfull to desire riches , and to labour for them . if honour be a gift of heaven to them that honour god , then to desire honour and to doe actions for that end cannot be criminal . if pleasure be created by god as an instrument to serve many ends of nature and grace it self , then to desire pleasure , and to doe actions in order to it , is not against the end of god's glory , because it is not against his will. these things are as evident as a demonstration . all that remains is , that in these we also glorifie god ; that is , so use them , so desire them , so design them , that they be still left in that place and in that order where god appointed them : that is , that they entertain our intermedial desires , and satisfie the needs of our journy and travel , and please our ministring appetites in order to their service to their superior : that as this life is but a passage to a better , so these desires may minister to higher , and by the comforts and satisfactions of this world promote our affections and purchases of the other . the particulars of which are briefly these . . these temporal ends must not fill our affections and divert them from things better and more excellent . si ipsa cordis intentio quâ facis quod facis , quae tibi nota est , sordidatur appetitu rerum terrenarum & temporalium , atque caecatur , quanto magis ipsum factum , cujus incertus est exitus , sordidum & tenebrosum est ? said s. austin . our appetites must not be polluted with earthly affections . which s. basil expresses well in answer to that question , how in eating and drinking can we glorifie god ? mensam accedas animo non nimium soluto , & in solum cibum hiante , come not to the table with a dissolute mind and a greedy desire . say not , bring me , bring me , the meat is mine own , i lick my own plate , i live of mine own provisions ; and therefore i will please my self , that i may feel my self to live . you must not so speak , and you must not so eat : but rather revolve in thy mind , inspectorem habeo deum , god beholds me ; i will therefore so eat that no man may be offended , nor god's glory lessened . i will not be the slave of my own belly , or follow it's pleasures alone ; neither will i live to eat , but eat that i may live , and be enabled to bear the burdens of my life and duty . plainly thus ; he that observs the measures of temperance , the limits and ends of nature , aud materially serves those ends which he is bound to take care of ; he eats and drinks to god's glory : although he doe not formally design by actual intuition this meal to god's glory . let him so eat that he may be fit to serve god , and that he neither desire , nor actually do serve his lust ; let his pleasure extend no further then to serve his health and natural and religious ends , that is , let it be intermedial to that end whether the eating it self is design'd ; and the intention is innocent . for he that chuses this dish rather then another , because it is pleasant , hath not corrupted his intention ; if this pleasure serves no more but that intermedial end which is in a natural or proper order to a further end of god's appointing . that he eats this and not that , his end is pleasure ; but because that he eats at all hath another end , even to enable him to live in duty to god and his neighbour , and to preserve his life according to the measures of charity and duty , this end of pleasure is innocent , because it is natural , and produc'd by god , and goes on further towards the other ends of god. so that the result is this ; actions may be done innocently for temporal ends , if those temporal ends be but intermedial , and be carried on further according to the purposes of god. . we may serve our temporal ends according to our natural or political desires , alwaies provided that we observe those measures which god hath prescribed ; for then we are sure they will bear us on to the glory of god ; for that 's their purpose , and that must be ours . a man may seek to be honoured , but he must not seek it by ill means ; * he must not make the service of god to give way to that ; * his affections must not dwell in that purchase ; * it must leave no vanity upon his spirit ; * it must not serve the end of pride ; * it must be some way or other for god , in the beginning or in the latter end : that is , if it be not actually or virtually designed for gods glory and service , that is , for the good of our neighbour or our own soul , by that means to incourage us in vertue ; it must at last be referred to god , and passing through us rest upon him . cajetan , navarre and reginaldus from this instance except two cases ; saying that if the honour be our due , as if we receive it from our subjects and inferiors ; or if it be matter of favour and grace , indulged to us by our superiours , it is lawfull to receive it without either actually or habitually referring it unto god : that is , we may take honour to our selves without referring it to god , when that honour is our due , and when it is not our due ; when it is paid us in justice , or when it is given us in kindness ; which are almost all the cases in the world of receiving honour . but this doctrine ought not to be receiv'd , as being infinitely unreasonable and very impious ; since in the case of herod god declar'd his anger mightily because he received honour from his subjects , and did not in so doing glorifie god. . all designs of profit , pleasure and honour , must be the less principal ; that is , ever subordinate to duty and religion : for although the profit or the pleasure swim uppermost , and be the actual mover to the particular instance , and be more perceived then any actual consideration of the last and noblest end ; yet this is not sufficient to condemn the intention , unless it be made the principal ; that is , that it be not only more delighted in by the contacts of sense , but preferred also in our understanding part , and our abused reason . concerning which we may take accounts by the proportions i have formerly described . * but in general , our best measure we can take in the regulating this case of conscience is , that we enquire whether we prefer the ultimate or the intermediall end ; which trial we may easily make when they cross one another , as it often happens they doe in the very instance , and very often in their proportions , circumstances and degrees . if we will not receive our profit or our pleasure without innocence , our purposes and our hearts are right ; only then we are to take care that the love of our profit doe not hinder us in making right judgments concerning lawfull and unlawfull . for very often we think our affections and our purposes are right , when there is no other cause to think so but because our understandings are not right . but for the fuller understanding of our measures in this inquiry , there are some particular cases of conscience to be resolved . . whether it be lawfull to serve god for any end less then himself ; for riches , for honour , for defence and security of our lives , for health and secular satisfactions : that is , whether it be lawfull to make god and his service to be intermedial to the things of the world , the ultimate end to be intermedial , and this to be the ultimate . i answer ; it is at no hand lawfull to doe so , if the meaning be such , that if these ends should fail , we would no longer serve god ; for then these temporal ends are principal , when without them the service would not be done , and with them alone it would . but it is lawfull to serve god for temporal ends , provided that these being but some or all the first incentives of duty , they bear us on indeed to the service of god. for he that serves god for temporal ends does well ; and it matters not where the service of god begins ; whether by fear or hope , whether for temporal regards or upon wise discourses : the more imperfect motives are more usual with beginners . but then although it matters not where we begin , yet it is a very great matter whether these beginnings carry us : for if upon these first incentives we do indeed serve god , then our love to god begins from them ; and if these imperfect principles be the beginning of our love , they will certainly end in god. but if the question be concerning a single action , whether it be lawfull to be done only for a temporal regard , as to get fame or money ; i answer , that a single action done alone for any such consideration with actual rejection , or positive neglect of all other considerations , is in it's whole constitution criminal : and in this sense those words of publius mimus are true , malus est vocandus qui suâ causâ est bonus , he is no good man that does good only for his own sake . for it is a direct preferring the world before god , and is not a serving god for temporal ends , but wholly a serving our selves by actions which in those circumstances are no serving of god , but a doing of some material actions of religion in mere hypocrisie . but to serve god for temporal ends is very lawfull , . when these temporal ends are either the incentive and argument used by god to move us to his service ; especially if no other be used , and if the covenant be founded upon temporal promises , as the law of moses was ; . or when these temporal ends are but the first and beginning motive , and lead us on to other and better ; . or when they doe actually consist & are conjunct with others ; . or when they are in true estimate and value subordinate and less principal ; or . when the temporal end is first served , and the service is a return of gratitude , and the effect of preceding obligation . the first of these was the case of them in the old law. the second is the ordinary case of beginners in religion . the third was the case of moses , who despised to be called the son of pharaohs daughter , because he had an eye to the recompence of reward : which reward was both temporal and eternal . the fourth is the case of all them who follow after godliness because it hath the promises of the world that now is , and of that which is to come ; and that seek the kingdom of heaven and the righteousness thereof , knowing that all these things ( which they need here ) shall be added to them ; added ex abundanti , besides those greater and more glorious promises belonging to the kingdom of grace . and the last was the case of job . doth job serve god for nought ? no , he had received many blessings which had endeared and obliged his services . but as in all cases god gives us temporal blessings in order to his service and the communication of eternal ; so must our intentions and designs be , ever subordinate , ever apt to yield in case of opposition , but alwaies ministring in case of compatibility and consistency . . the second inquiry is , in what sense it is true that god must be served purely for his own sake ; and vertue pursued for vertues sake , and not for low regards , for fear or hope , or secular considerations . to this i answer , that this question hath it's principal effect in discourse and contemplation , and but little in practice and in the real events of actions . for the first thing that any man knows of god is , that he is , and is a rewarder of them that diligently seek him : and no man does chuse to serve god but he really is assured and believes he shall have a very great reward : and all the laws of god are established upon promises and arguments of amability and desire . so that to serve god for his own sake , is nothing but an extasie of love used by some excellent and contemplative persons , in which they only actually consider the excellencies and perfections of god ; being built up in the love of god by the instruments of fear and hope and experience , and the spirit of god : and to serve god without reward , can never be any more then a fiction of law or fancy , a supposition , and a case put , which can never be reduced to act . but even as the serving of god with intuition of the reward is virtually a serving god for love of him ; so serving god out of mere love of him , is virtually a serving god for reward . diligeris populo non propter praemia , caesar : propter te populus praemia , caesar , amat . for as no man can wisely hope for the reward but he that does love god ; so no man loves god purely and for himself but he knows also that he is most sure of his reward . it is like s. paul's wishing himself anathema for his brethren : the greater charity he had in so wishing , the further that thing was from being effected . . but yet there is something more material in the answer to this question . for by god and wise men it is intended we should love god purely and for himself ; but so he does who loves god above every thing else ; for all that supereminent love by which god is more loved then all the world , all that love is pure and for himself . he that loves god only for riches or health , loves these better then god : but he that loves god above these , loves him for these and for himself too ; for the good that he is , as well as for the good which he does . . he is understood to love god for himself , who abstains from sin not only because it is forbidden , or because it will bring him to mischief , but because he hates it ; though it may be the prohibition and the fear first brought in that hatred . for this they usually called the love of vertue and honesty ; but the other is necessity . neque enim minus apud nos honestas , quam apud alios necessitas valet , said pliny . and of this we still receive the greater evidence , by how much the less we are moved with any of the lesser appendages of vertue . quam me juvat ( said secundus ) quod in causis agendis non modo pactione , dono , munere , verum etiam xeniis semper abstinui . oportet siquidem quae sunt inhonesta , non quia illicita , sed quasi pudenda vitare . jucundum tamen , si prohiberi publicè videas quod nunquam tibi ipsi permiseris . i am pleased that in the administration of justice i did not only abstain from bribes and presents , but even from new-years gifts and gratuities . for we ought to abstain from dishonest things not only because they are unlawfull , but because they are shamefull . but when a man had rather doe a base action then suffer trouble , then he gives in evidence , that he loves not god and vertue in any sense principally . so he in the comedy , pol pudere quam pigere praestat totidem literis . it is better to blush then to be hungry , to be ashamed then to smart . lucrum pudori praestat . that 's the intention and design of these men : they serve vertue as long as vertue will serve their ends of pleasure and profit , and no more : and this is therefore infinitely against the will and glory of god , because it destroies the noblest conjugation of graces that are in christianity ; it makes that there shall be no such thing as self-denial and christian fortitude , and the greatest love in giving our lives for god , and martyrdome . but the surest conjecture we can make of our intentions when they are complicated is by the actual cession of one to the other . theodoric advised well to marcellus the advocate of his exchequer , [ in cassiodore ] non quoties superes , sed quemadmodum vincas inquirimus . non quaeras de potestate nostra , sed potius de jure victoriae : quando laudabilius à parte fisci perditur , cum justitia non habetur . i have alwaies power on my side , but do you take care that i have right . i am willing my revenue be increased , but at no hand would i have justice violated . such men as these & in these cases do love god for himself , therefore because they love good actions for other considerations then the temporal reward ; they love god and serve him whether it does them hurt or good , pleasure or displeasure : and that 's the true meaning of the old brave philosophers and poets , of loving vertue for vertues sake ; they lov'd it when it was discountenanced , when it was the enemy of their temporal ends and prosperities ; and what they call'd loving vertue for vertues sake , the christian calls loving god purely , or for god's sake . . but if we search the scriptures , we shall but seldom see foot-steps of any such metaphysical love , as to love god or doe our duty without considerations of hope or fear : and amongst the braver gentiles , and amongst the better christians in imitation and contentions to excel them , it is further observable , that when they speak of loving vertue for vertues sake , they only mean to exclude all considerations of sordid ends , of slavish fear of laws , or the acquist of money . but even in their greatest bravery , some of them designed to themselves the reward of honour and an immortal name ; and the best of them did rest in the peace of their minds , and that satisfaction which uses to reward a good action even in this life : but by both these they were by god secretly conducted to an expectation of a reward hereafter : and there was no love of god ever so abstracted by any command or express'd intention of god , as to lay aside all intuition of that reward ; because in the receiving of that reward we are most united unto god , and shall in the best manner and measures glorifie him for ever . rule iii. the end and intention of a law is under the commandement , as much as the action it self commanded in order to the end . this rule is meant principally of the laws of god : because the end of all these laws is that which is simply and absolutely good , and nearer to the chief end which is primarily design'd : and this is an endearment of our services and a monitor to our duty in many particulars not express'd . god hath commanded us to honour our parents ; his end is , that we may receive the fruits of government , provision and order , defence and maintenance respectively . upon this account , since we are more bound to comply with the purpose and end of god then with the means to that end when it is evident and known , because the end is greater in god's account then the means ; we are taught that it is the will of god so to expound the words of that commandement , as may best promote that end : and by honour is understood all those duties whereby the parent is confessed honourable ; and by parents is meant all that are in the place of parents , and who minister to the ends of government . now this must not be understood as if god did design the end , and car'd not for the means ; for he is the best chuser of the instruments also of his own service and his own glory : and though the end is better then the means , yet those are the best means which god hath appointed : but if we cannot obtain the means , then it will suffice that the end be acquired as well as we can by other instruments symbolical . thus we are bound to profess the faith of christ in the susception of baptism : but if we cannot obtain baptism , which is the usual and appointed publication of our faith , yet we are obliged still to pursue the end , and confess the faith of christ by profession , by holy living , by declaring our desires of baptism , by dying for christ if it be requir'd . this also hath effect upon the instances of our duty so as to enforce the sincerity and ingenuity of them , and to make them really usefull in order to their proper ends . thus we must confess our sins , because we will forsake them ; pray to god for his grace , because we intend to make use of it ; not resting in forms of godliness , but living in the power of it . diodorus lent to caius ten attic talents ; but caius is not able to pay a drachm , and therefore diodorus forgives him ; that he may be thank'd indeed for nothing . condones aut sustineas , diodore , necesse est : nam tibi quod solvat non habet arca mea . but if diodorus will be truly charitable let him lend to caius so much more ; for he serves no end of charity that lets that alone which he knows he can never get . ridiculè hac homines , nequeunt quae vendere , donant . i deny not but it may accidentally serve the ends of charity to forgive him that is insolvent ; it may free him from fear of trouble , and make his life comfortable ; and he that does it upon these considerations serves the end of the commandement . but he that forgives it for no other reason but because he cannot have it , he does nothing at all ; for though he perform the instance of the law , yet he does nothing toward the end of it . but in humane laws the case is something different ; for we are only obliged to doe nothing against the end of the law : for in this sense is that of the law to be understood , fines mandati sunt diligenter custodiendi . l. diligenter , ff . mandati . the ends of the law are with diligence to be kept . but we are no otherwise bound to promote that end then by observing of such means as are appointed ; that is , if the end be only civil and humane , and do not also include a duty of religion commanded by god. if the church command a fasting-day in order to a corporal affliction of our selves and an external ministery of repentance , we are bound to obey it ; and though that fasting-day should accidentally be no affliction , yet by virtue of that law we are no further obliged to afflict our selves . but we are indeed obliged to doe nothing that shall be against the end of that law . finem certum respicientia non debent contrarium operari . l. quod favore . c. de legibus . we must not caress our selves with delicious juice of fishes and costly wines upon a fish-day . the reason of these things is briefly this . in humane laws the end is not alwaies good ; or if it be , it is not alwaies necessary ; or if it were in any degree necessary , yet the necessity of it is to be judg'd by the supreme , and is no otherwise to be estimated necessary by the subject , then by the conjecture , the proportion and efficacy of the means or instrument appointed by the supreme to effect that end : and therefore we are bound to restrain our liberties no more then the law restrains them ; and we need not be wiser then the laws : but he that goes against the mind of the law , upbraids the insufficiency of her provisions , and shews that he obeys with an ill will. but the laws of god have it in their intention to regulate all the purposes and whole intention of the subject ; and therefore our obedience cannot be measured only by the instance of the precept , but by the purpose of it : and because we must serve god with all our heart and all our skill , our duty must be coextended with all the holiness & designs of god in every commandement ; that is , we must doe all that which we really suppose god would have to be done in every of his laws , whether it be express'd or only implied . for he that intends the just end of all humane actions , that is , the glory of god , can be assured that his purposes are right , when he measures them by their tendency to the end , better then by their commensuration with the expressed means . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said philostratus . that 's the sum of all ; we must take care that the end of our actions be all of gold . if they be design'd well , they are likely to end well ; for this is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in the service of god , a golden head shall never have the feet of clay . the end. nomini tuo da gloriam . the table . a. aequivocation . it was disowned by the roman senate . l. . c. . r. . n. . p. . is allowed for great charity . l. . c. . r. . n. . p. . but not to evil ends . l. . c. . r. . n. . p. . is allowable in more cases then lying . ibid. n. . p. . is then only a crime , when it is against justice and charity . ibid. advocate . in a good cause must not use evil arts . l. . c. . r. . n. . p. . may not tell a lye . ibid. p. . against those of them that are evil and rapacious . l. . c. . r. . n. . p. . abraham . concerning his offering his son. l. . c. . r. . n. . p. . whether sarah were his sister . l. . c. . r. . n. . p. . & n. . p. . act. when and how the internal acts alone do multiplie the sin . l. . c. . r. . n. . p. . & n. , . the omissions of them are oftentimes indifferent . l. . c. . r. . n. , . p. . the external act of it self increases not the goodness or badness of the internal , but accidentally it may . l. . c. . r. . n. . p. . the external act inferrs obligations distinct and greater then the internal . l. . c. . r. . n. . p. . every renewing of an external act serving to a sinfull end is either a repeating of the sin or an aggravation of it . ibid. n. . p. . the goodness or badness of an act is made by the object . l. . c. . r. . n. . p. . but accidentally good or bad , by the conscience . ibid. n. . p. . acts of vertue are to be prefer●ed before the instruments of vertue , and inward acts before the outward , when laws interfere . l. . c. . r. . n. . p. . acts of vertue elicit and imperate what they signifie . l. . c. . r. . n. . p. . the elicit acts of several vertues can never be contrary to each other . ibid. n. . p. . the imperate acts of one vertue may ●ontradict the imperate acts of another . ibid. n. . p. . the imperate acts of one vertue must not hinder the elicit of another . ibid. n. . p. . actions . what guilt is contracted by imperfect actions . l. . c. . r. . n. . p. . of the morality of actions that are involuntary in the effect , but voluntary in respect of the cause . l. . c. . r. . p. . to begin all actions with prayer and end them with thanks-giving . l. . c. . r. . r. . actions in their physical capacity are negatively indifferent . l. . c. . r. . n. . p. . of the morality of negative actions . ibid. n. , . p. . every action of our lives is either good or bad . ibid. n. . p. . we should be watchfull over our words and actions . l. . c. . r. . n. . p. . to praise an ill action how far sinfull . ibid. r. . n. . p. . of the identity and diversity of actions internal and external , and the multiplication of sins by them . ibid. r. . n. . p. . an action receives the denomination of good or bad from the end . l. . c. . r. . n. . how it is to be understood that a man should make the glory of god the end of every action . l. . c. . r. . n. . we must not judge of the goodness of actions by the event . l. . c. . r. . n. . p. . how far a secular end may be admitted to be the reason of a good action , and what diminution it makes of the worthiness of the act . l. . c. . r. . n. . p. . but if the secular end be or be not under a promise it much alters the case . ibid. n. , . p. . the difference of outward actions . l. . c. . r. . n. . p. . what are elicit actions . ibid. abrogation of laws . of the abrogation of laws . l. . c. . r. . p. . to the making a law many conditions are required , but the defect of any one is sufficient to the abrogating . l. . c. . r. . n. . p. . adam . the six precepts given to him . l. . c. . r. . n. . p. . admonition . of brotherly admonition . l. . c. . r. . n. . p. . accessory . it follows the nature of the principal . l. . c. . r. . n. . p. . what is an accessory . ib. n. . p. . adultery . a subject of england taking in spain his daughter in adultery may not kill her , though it be the law there . l. . c. . r. . n. . p. . it may be very pious and charitable for a woman to cohabit with an adulterous husband . l. . c. . r. . n. . p. . but she is not bound to doe so . ib. n. . the falshood of a betrothed woman is in scripture punished as adultery . l. . c. . r. . n. . p. . affirmative . affirmative duties follow from the negative not in contraries but in contradictiories . l. . c. . r. . n. . p. . affirmative precepts bind semper , not ad semper ; negative semper & ad semper . l. . c. . r. . n. . p. . amor descendit non ascendit , the meaning of it . l. . c. . r. . n. . p. . angels . upon what false reason the gnostics commanded the worship of angels . l. . c. . r. . n. . p. . apostles . their canons were at first observed by more churches then those they did oblige . l. . c. . r. . n. . p. . how far those orders made in the church by them do bind others . ibid. n. . p. . they gave no laws to oblige all ages of the church , but such as they received in commandment from christ. ibid. n. . p. . apostolical institutions may be changed . ibid. cassander affirms , those laws that enjoyn single life to bishops and priests ought to be relaxed , though they were canons apostolical . ibid. canons apostolical not observed . ibid. n. . p. . the apostles institutions concerning the sacrament oblige all christendom . l. . c. . r. . n. , . p. . the apostles did not prescribe to the church in any thing that is matter of order or decency . ibid. n. . p. . the ancient church did differ in their practices from the apostles . ibid. n. . p. . the apostles in those things they received from christ were ministers to all ages , in other things only to their own . ibid. n. . p. . the lords day is an apostolical institution . ibid. r. . n. . p. . the constitutions of the apostles are to be retain'd , where the change of times has brought in a contrary unreasonableness . ibid. n. . p. . the apostles in their laws complied much with the jews . ibid. r. . n. . p. . what power christ gave to his apostles . l. . c. . r. . n. . p. . it was without coaction . ibid. n. . p. . they did exercise jurisdiction , but it was in an extraordinary and miraculous way . ibid. n. . p. . under their names and the names of apostolical men divers books falsly put forth . l. . c. . r. . n. . p. . whatsoever the apostles taught we must equally believe , but it is not equally necessary to be known . ibid. n. . p. . the foundation of faith laid by christ and his apostles was plain and easie , and consisted but of a few articles . ibid. r. . n. . p. . apostles creed . the fathers gave to that creed those names of honour & excellence , which in the scripture are attributed to the whole faith . ibid. r. . n. . p. . the ancient church in the creed made at nice and constantinople added no new articles , only new explications against some hereticks . ibid. r. . n. . p. . the apostles creed were useless if any thing necessary to be believed in order to salvation could be added to it . ibid. r. . n. . p. . none ought to adde to it but they that are as infallible as the apostles were . ibid. the danger and trouble that will follow from the insufficiency of that creed , if granted . ibid. . p. . the practice of the church of rome in enlarging that creed . ib. n. . p. . the apostles themselves could not make a proposition to be an article of faith , but only declare it . ibid. n. . p. . the apostles intended the creed to be a remedy against heresy , which could not be , unless it contained the whole faith . l. . c. . r. . n. . p. . amability . all the causes of amability are reduced to two . l. . c. . r. . n. . p. . anathema , and anathema maranatha . l. . c. . r. . n. . p. . angaria . what it is , and whether it be lawfull . l. . c. . r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was judas his manner of death . l. . c. . r. . n. . p. ● . apologue , told by jo. nider . l. . c. . r. . n. . p. . aquinas . th. aquinas entered into the dominican order without his fathers leave . l. . c. . r. . n. . p. . articles of religion . the ancient church in the creed at nice and constantinople added no new articles . l. . c. . r. . n. . p. . an expedient for peace of conscience in relation to the controverted articles of religion . l. . p. . to subscribe to articles of religion is only for the conservation of peace and unity . l. . c. . r. . n. . p. . where the articles are not necessary the subjects should be invited to subscribe , not forced . l. . c. . r. . n. . p. . arrians were accounted idolaters because they gave divine worship to christ , whom they affirmed to be a mere man. l. . c. . r. . n. . p. . atheism . it is a kinde of atheism to disobey parents . l. . c. . r. . n. . p. . none can be an atheist , but who thinks that he has either more learning then he has , or who has not so much as he should have . l. . c. . r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrews expressed dying by a word equivalent to it . l. . c. . r. . n. . p. . s. augustine . the reason of that thesis of his , satius est fame mori , quam idolothytis vesci . l. . c. . r. . n. . p. . arguments . it is lawfull to use those kind of reasons , that are argumenta ad hominem , with reasons to prove it . l. . c. . r. . n. . p. . every argument is not false to which a satisfactory answer can be given . ibid. one must not chuse alwaies such arguments as prevail with the understanding , but the fancy , will or appetite . ibid. p. . the force of many probable arguments amassed together . l. . c. . r. . n. , . p. . astrology . of judicial astrology . l. . c. . r. . n. . p. . authors . multitude of them is not to prevail against a strong reason . l. . c. . r. . n. . p. . when a multitude of them may be reduced to one single person as their leader , their testimonie is to be accounted but single . ibid. n. . p. . multitude of them hath only a presumptive authority , and can never make a conscience sure . l. . c. . r. . n. . p. . a comparison between the authority of the ancient and modern writers . l. . c. . r. . n. . p. . b. baal . of elias his sacrificing to him . l. . c. . r. . n. . p. . baptisme . baptisme for the dead . l. . c. . r. . n. . p. . baptizing of infants . l. . c. . r. . n. . p. . it is not well to defer baptisme till death . l. . c. . r. . n. . p. . upon whom the necessity lies , upon the infants or their parents . l. . c. . r. . n. . p. . some afflicted with evil spirits , cured at their baptisme , and upon the apostasie relapsed into the same affliction , out of s. cyprian . l. . c. . r. . n. . p. . midwives may not baptise . l. . c. . r. . n. . p. . of god-fathers and god-mothers at baptisme . l. . c. . r. . n. . p. . of dipping in baptisme . ibid. n. . p. . & n. . p. . the custome of the ancient church was not to sprinkle in baptisme . ibid. those that were only sprinkled in baptisme the ancient church would not admit into holy orders , and made a question whether they were rightly baptized . l. . c. . r. . n. . p. . sprinkling was sometime used by the ancients , and is lawfull in case of necessity . ibid. baptisme should be performed with a trine immersion . ibid. n. . p. . of the cross in baptisme . l. . c. . r. . n. . p. . a child is not to be baptized without his fathers leave . l. . c. . r. . n. . p. . if either of the parents is christian , the child may be baptized against the will of the other who is infidel . ibid. n. . p. . betrothed . a betrothed woman in scripture before marriage is stiled a wife , and her falshood punished as adultery . l. . c. . r. . n. . p. . bishop . there were two bishops of rome , one of the circumcision the other of the uncircumcision , at one time in rome . l. . c. . r. . n. . p. . if a person uncapable be chosen bishop , whether the bishop that ordains , or he that is ordained , or they that chuse him sin . l. . c. . r. . n. . p. . s. timothy was made bishop at the age of twenty five years . ibid. to avoid a bishoprick synesius uses unlawful arts . l. . c. . r. . n. . p. . the canons of the popes and bishops were made into laws by the emperour justinian . l. . c. . r. . n. . p. . eusebius bishop of samosata obeyed the emperours decree concerning his banishment , against the perswasion of the people . l. . c. . r. . n. ● . p. . the bishops are subject to the imperial power . ibid. n. . p. . the emperour is to be obeyed even against the will of the bishop . ibid. n. . p. . what is to be done when the command of the king and bishop enterfere . ibid. n. . p. . s. chrysostome proves the office of a bishop more difficult then a king , because it hath no jurisdiction . l. . c. . r. . n. . p. . all the power of making church laws is in the pastors and bishops . l. . c. . r. . n. . p. . a bishop is distinct from , and above a presbyter . ibid. the distinction of bishops from presbyters was a law made by the apostles to oblige all christendome . l. . c. . r. . n. . p. . a bishop hath supreme and legislative power within his own diocese intra limites disciplinae . l. . c. . r. . n. . p. . a bishop and his charge is an entire society or commonwealth . ibid. n. , . p. . the authority of a bishop . ibid. r. . n. . p. . to disobey the bishop in an action of duty adds a new formality to the sin . l. . c. . r. . n. . p. . the bishops can give no laws that properly and immediately bind the transgressors under sin . ibid. r. . n. . p. . how bishops should carry themselves in teaching kings their duty . ibid. r. . n. . p. . in what cases it is lawfull for the people to separate from their bishop or priest. l. . c. . r. . n. . p. . that none but the bishop or priest should consecrate the sacrament is an apostolical canon . l. . c. . r. . n. . p. . by the law of christ one bishop is not superiour to another . l. . c. . r. . n. . p. . bishops were permitted in the antient church to marry after ordination . ibid. r. . n. . p. . gregory nazianzen had sons born to him after he was consecrated bishop . ibid. n. . p. . bless . fathers bless their children . l. . c. . r. . n. . p. . black. of clergy-men wearing black . l. . c. . r. . n. . p. . blood. of eating blood , whether forbidden , and why . l. . c. . r. . n. . p. . abstinence from blood is not a law of nature . l. . c. . r. . n. . p. . the heathen used to consummate their contracts and covenants by blood or wine . l. . c. . r. . n. . p. . bind . the use of the words bind and loose . l. . c. . r. . n. . p. . body . in criminall causes , where bodily punishment is inflicted no man can be surety for another , quia nemo membrorum suorum dominus videtur . l. . c. . r. . n. . p. . of bowing the body at the name of jesus . l. . c. . r. . n. . p. . bonum ex integra causa , malum ex qualibet particulari . l. . c. . r. . n. . p. . brothers . of the marriage of brothers and sisters . l. . c. . r. . n. . p. . reasons why they ought not to marry their sisters . ibid. n. . p. . buy . in doubts of conscience or law he that buys is to be favoured before him that sells . l. . c. . r. . n. . p. . bury . a roman philosopher was in his dream warned not to bury the corps of a persian , who had married his mother . l. . c. . r. . n. . p. . c. cards . whether the trade of cardmakers be lawfull . l. . c. . r. . n. . p. . whether it be lawfull to play at cards . ibid. n. . p. . in what cases it may be lawfull to do so . ibid. n. . p. . rules to be used in those kind of recreations . ibid. n. . p. . vide gaming in the letter g. canon . the canon and civil law differ in their account of rapes . l. . c. . r. . n. . p. . divers laws in the canon law were the edicts of kings . l. . c. . r. . n. . p. . the canons of the church . l. . c. . r. . p. . how binding the canons of an ancient council are . l. . c. . r. . n. . p. . the body of the canon law was made by the worst popes . l. . c. . r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the definition of it out of varinus . l. . c. . r. . n. . p. . cases . arising from the necessity of restitution . l. . c. . r. . n. . p. . concerning contracts . l. . c. . r. . n. . p. . ceremonies . i am not bound to observe the ceremonies of the church , if i must doe it with danger of my life . l. . c. . r. . n. . p. . they may be the accidents of worship , but nothing of the substance . l. . c. . r. . n. . p. . ceremonies and customes ought to be borrowed from the heathen with great caution . l. . c. . r. . n. . p. . ceremonies and gestures may become obedience , but not religion . l. . c. . r. . n. . p. . church cannot impose ceremonies by a law . l. . c. . r. . n. , . p. . the primitive church did borrow some ceremonies from the heathen . l. . c. . r. . n. . p. . against multitude of ceremonies . l. . c. . r. . n. , . p. . ecclesiastical laws of ceremonies bind only in publick , not in private . l. . c. . r. . n. , . p. , . church . the church in legacies is to be favoured against the heir . l. . c. . r. . n. . p. . the primitive church did borrow some ceremonies from the heathen . l. . c. . r. . n. . p. . the christian churches and commonweals ought to be better ordered then were the jewish . ibid. r. . n. . p. . of the honour due to church-men . l. . c. . r. . n. . p. . in external actions the command of the prince is to be obeyed before the command of the church . ibid. n. . p. . princes are not bound to execute the decrees of the church . ibid. r. . n. . p. . the church hath no jurisdiction . l. . c. . r. . n. . p. . it hath no dominion but a ministerial power . ibid. n. . p. . which is proved by the testimonie of the fathers . ibid. s. chrysostome proves the episcopal office more difficult then the kingly , because it hath no jurisdiction . ibid. the hig● priest under the old testament had a proper formal jurisdiction , which the christian church had not . ibid. n. . p. . the church hath an analogical jurisdiction . ibid. n. . p. . what is that power of remitting sins given to the church . ibid. r. . ● . . rightly to understand the power of the church very usefull . ibid. n. . p. . the government of the church like that of the jews before they had a king. ibid. all the power of making church laws is in the pastor or bishop . l. . c. . r. . n. . p. . what obedience we owe to the church . l. . c. . r. . n. , , . p. . the church hath power to make laws in things that are helps of duty . l. . c. . r. . por tot . p. . god in several manners governed his church . ibid. r. . n. . p. . never any ecclesiastical laws in the primitive church did oblige the people , unless established by the prince or emperour . ibid. n. . p. . kings obey the laws of the church . ibid. r. . n. . p. . privileges made to the church may be taken away again . ib. n. . p. . the apostles intended not by any laws to oblige all the ages of the church , but such laws as they received from christ. ib. r. . n. . p. . the canons of the church . ib. r. . p. . the authority of customes of the church . l. . c. . r. . n. . p. . a christian must not practise the different customs of his own church to the scandal of another . ibid. n. . p. . a man may comply with the differing customes of several churches . ibid. a custome of the church obliges not the conscience against a law of the church . ibid. n. . p. . a custome of the church obliges not the conscience , unless it be reasonable , or to avoid scandal . ibid. n. . p. . a custome ecclesiastical that is but of a legal and presum'd reasonableness binds us to conformity . ibid. n. . p. . the character of those that quarrelled with the customes of our church . ibid. p. . laws of the church must not be perpetual . ibid. r. . n. . p. . the church of the jews made laws with another authority then doth the christian. ibid. n. . p. . laws made by a particular church , may not by one church be imposed on another . ibid. n. . p. . they may be continued by any authority so long as that authority lasts . ibid. n. . p. . in the matter of meats and drin●s and days their laws must be wholly relative to religion , not have regard to themselves . ibid. n. . p. . they must be imposed with liberty of the whole church , not of each subject . ibid. n. . they must serve religion , but never pretend to be religion . ib. n. . they must not be taught for doctrines and commandments of god. ibid. n. . the difference between the obligation that laws of the church and civil laws leave on the subject . ibid. r. . n. . p. . the legislative power of the church is wholly a ministery of grace and godliness , not of empire and dominion . ibid. laws of the church must be easie and charitable . l. . c. . r. . n. . p. . edification and charity ought to be the end of all lawes made by the church , beyond this she hath no legislative power . ibid. r. . n. . p. . when the church in making such laws acts beyond her commission , she obliges not . ibid. the church hath not power to bring into a law whatsoever is for edification . ibid. n. . p. . the church cannot impose ceremonies by a law . ibid. n. , . p. . laws of the church are not for edification when they give offence to wise and good men . l. . c. . r. . n. . p. . how the rulers of the church and their subjects must behave themselves if their laws give offence . ibid. catholic church . the catholic church cannot alone give sufficient authority to tradition . l. . c. . r. . n. , . p. , . the universal church is to be our guide in interpreting some precepts . l. . c. . r. . n. . p. . a custome of the catholic church obliges not the conscience , unless it be of present observation . l. . c. . r. . n. . p. . the catholic church is a good witness , but not a competent judge in matters of faith. ibid. r. . n. . p. . this is not true of the catholic church of any one age , but of all . ibid. n. . p. . the catholic church cannot be a judge in controversies , because if there be a difference it is not catholic . ib. n. . we know not where to find it . n. . the sentence of those that call themselves catholic depends on a few that prescribe to others . ibid. n. . of the power of the church in making laws . l. . c. . r. . n. . p. . church of rome . instances wherein the roman church do advance the commandments of men above those of god. l. . c. . r. . n. , , . p. , & . the reasons that move those of the church of rome to make the two first commandments to be one . l. . c. . r. . n. . p. . what evil doctrines concerning conscience the roman doctors teach . preface , pag. , . conscience . in things not certain no man can give a law to the conscience . l. . c. . r. . n. . p. . in articles not necessary the subjects should be invited to subscribe , not forced . ibid. the conscience cannot relie upon customes because of the many difficulties . l. . c. . r. . n. . p. . humane laws bind the conscience . l. . c. . r. . rules to know what humane laws bind to a greater and what to a lesser sin . l. . c. . r. . n. . p. . an expedient for the attaining peace of conscience in relation to the controverted articles of christendome . l. . c. . r. . n. . p. . every thing we doe must twice pass through the conscience , when it is to be done , and when done . l. . c. . r. . n. . p. . customes against law cannot indemnifie the conscience . l. . c. . r. . n. . p. . conscience defined . l. ● . c. . r. . n. . p. . what conscience is in its use and power . ibid. n. , . it is a result of the understanding , will and memory . ibid. it proves that there is a god. ib. n. . the word distinguished . ibid. n. . how it is , men do things against their conscience . ibid. n. . conscience is the mind guided and furnished with a holy rule . ibid. n. . the hebrew hath no word for conscience but what signifies principally the heart . ibid. n. . p. . god reigns in our mind by faith and conscience , their difference . ibid. n. . p. . s. bernards comparison between the conscience and a house in the parts of both , examined . ibid. n. , . p. . what force the will hath upon the conscience . ibid. n. . p. . what is the adequate measure of conscience . l. . c. . r. . n. . p. . what conscience is . ibid. n. . p. . the word conscience explained . ibid. the full process of conscience . ibid. n. . p. . conscientia distinguished from prudentia . ibid. n. . p. . all the dictates of conscience are not equally certain . l. . c. . r. . n. . p. . the offices of conscience . ibid. p. . to dictate . n. . p. . to witness . n. . to accuse or excuse . n. . to loose or bind . n. . the evils that are felt by a troubled conscience . l. . c. . r. . n. . p. . the torments of a troubled conscience . ibid. p. . shame , the attendant of a troubled conscience . ibid. n. . p. . distraction of mind the effect of a troubled conscience . ibid. n. . p. . impudence is sometimes the effect of a troubled conscience . ibid. n. . p. . a troubled conscience disquieted with fear . ibid. n. . p. . the pains of a troubled conscience described out of the book of the wisdom of solomon . ibid. a perpetual restlesness accompanies a troubled conscience . ibid. n. . p. . the torments of conscience encrease at death and after . ibid. n. . p. . by what instrument or power the conscience inflicteth torment . ibid. n. . p. . the reason why conscience is more afraid in some sins then others , though they are all damnable . ibid. n. . p. . of the act of absolution in the conscience . ibid. n. . p. . the pleasures of a quiet good conscience . ibid. the signs of true peace of conscience . l. . c. . r. . n. . p. . conscience does sometimes onely counsell . ibid. n. . p. . men cover all their open sins with the pretence of conscience . ibid. r. . n. . p. . conscience binds though it be in an error . ibid. p. . how to know when the office of conscience is usurped by something like it . ibid. r. . n. . p. . that conscience that is not willing to bear a search is not right . ibid. the division of conscience . ibid. r. . per tot . p. . the conscience judgeth of actions by a double act , a direct and reflex . l. . c. . r. . n. . p. . propositions naturally and philosophically known and not theologically sometimes are the rule in a sure conscience ibid. r. . n. . p. . the more sure the conscience is the greater is the sin that is against it . ibid. r. . n. . p. . the conscience if it declares , obliges whether it be right or wrong ( with some cautions . ) ibid. r. . n. . p. . whatsoever is expresly commanded by god cannot by conscience be changed into evil ibid. n. . p. . where the rule is so obscure or the duty so intricate , that the conscience may inculpably erre , there the conscience may change the object . ibid. n. . p. . when the act is materially evil , believing it to be good does not make a perfect change , but leaves an allay only . ibid. r. . n. . p. . if the conscience dictate a thing to be necessary , the thing is by no means to be declined . ibid. n. . p. . conscience makes no essential alterations in the thing , but only personall obligations to the man. ibid. n. . p. . the conscience can make a change between necessary and unnecessary , but not between good and bad . ibid. n. . p. . if the conscience determine that for necessary to be done which ought not to be done , the man cannot escape a sin . l. . c. . r. . n. . p. . if the conscience dictate a thing to be lawfull but not necessary , if the contrary be a duty , it is not safe to follow the conscience , because it allows only and commands not . ibid. n. . p. . what manner of obligation is passed upon us by an erring conscience . l. . c. . r. . n. . p. . the measures of obedience due to an erring conscience . ibid. n. . p. . of a perplexed conscience . l. . c. . r. . n. . p. . the strong and violent perswasions of conscience in single persons or in some communities of men is not a sufficient indication of a morall law. l. . c. . r. . n. . p. . nemo , in conscientia donec condemnetur , ad poenam exolvendam tenetur . l. . c. . r. . n. . p. . the conscience may be free , when the will is not . l. . c. . r. . n. . p. . all humane laws prescribing to the conscience or restraining the thoughts are null . l. . c. . r. . n. . p. . in matter of burden the conscience of the guilty person is to be favoured as much as may be in the interpretation of laws . l. . c. . r. . n. . p. . they doe ill that make no conscience of purloining from the custom-houses . l. . c. . r. . n. . p. . general councils are of great use in determining cases of conscience . l. . c. . r. . n. . p. . against a doubting conscience a man may not act , but against a scrupulous he may . l. . c. . r. . n. . p. . candles . of lighting candles by dead bodies . l. . c. . r. . n. . p. . charity . religion yields to it . l. . c. . r. . n. . p. . the precept of charity and forgiveness is not inconsistent with humane punishments . l. . c. . r. . n. . p. . whatsoever is against charity is not the effect of justice . ibid. n. . p. . duties of charity in several persons may be mutually contrary . ib. n. . p. children . they ought to obey their parents . l. . c. . r. . n. . p. . reasons to enforce that duty . ibid. n. , , . p. , . they must honour and reverence their parents . l. . c. . r. . n. . p. . it is a sin for children to disobey the holy precepts and counsels their fathers instruct them with . ibid. n. . p. . they must maintain their parents . l. . c. . r. . n. . p. . they should be under strict tutelage betimes . l. . c. . r. . n. . p. . at what age children are capable of laws . ibid. n. . p. . compliance with weak consciences . the council of auxerre did appoint letanies and austerities three days within the twelve festivals of christmas , to rebuke the too-great compliance with the heathen . l. . c. . r. . n. . p. . no sin is to be permitted in complyance with weak consciences . ibid. r. . n. . p. . of compliance with weak consciences . ibid. n. . p. . a custome in the administration of a sacrament brought in against the analogy and purpose of the mystery ought not to be complyed with . l. . c. . r. . n. . p. . christ. the divinity of his person . l. . c. . r. . à n. . ad n. ● . p. . of his doctrine . ibid. à n. . ad . n. . his instruments . n. . of his praedictions . ibid. n. . considered in opposition to the jewish religion . ibid. n. . heathen . ibid. n. . mahometan . ibid. n. . if christ hath not taught us some new laws , he hath taught some new excellencies and perfections of morality in the old instances . l. . c. . r. . n. . p. . of the example of , christ , as it is to be imitated by us . l. . c. . r. . n. . p. . christian. wherein the christian righteousness differs from the mosaick . l. . c. . r. . n. . p. . why the christian law contains somethings contrary to the law of nature . l. . c. . r. . n. . p. . a discourse proving that the christian religion is from god. l. . c. . r. . n. . p. . the christian religion if it were embraced rightly would prevent all war. l. . c. . r. . n. . p. . a character of the christians obedience . l. . c. . r. . n. . p. . the difference between the christian ceremonies and those of moses law. ib. n. . p . the righteousness of the christians must exceed that of the jews . l. . c. . r. . n. . p. . the christian churches and commonweals ought to be better ordered then were the jewish . ib. n. . p. . wherein the christian obedience must exceed the jewish . l. . c. . r. . n. . ad fin . cap. p. , how far every single christian is bound to exceed the measures of obedience practised under the law of moses . l. . c. . r. . n. . p. . humane laws can impose ceremonies upon us notwithstanding christian libertie . l. . c. . r. . n. . p. . christians must not go to law but upon very great cause . l. . c. . r. . n. . p. . cicero was too amorous to his own daughter . l. . c. . r. . n. . p. . civil . the civil power is enabled in the law of moses to punish with death crimes committed against the private authority of the father upon his single testimony . l. . c. . r. . n. . p. . the civil and canon law differ in their account of rapes . ibid. r. . n. . p. . wherein the civil law can change the natural law. l. . c. . r. . n. . p. . the civil law can adde to the law of nature . ibid. n. . p. . cautions to be used in civil permissions of an unlawfull act . l. . c. . r. . n. . p. . the difference between the obligation that laws of the church and civil laws leave on the subject . l. . c. . r. . n. . p. . circumstances . of the circumstances of time and place in relation to laws . l. . c. . r. . n. . p. . certainty . a twofold certainty in the conscience . l. . c. . r. . n. . p. . what kind of certainty is to be look'd for in moral actions . ibid. n. . p. . an opinion may be practically certain when the knowledge of it in speculation is only probable . l. . c. . r. . n. . p. . clemency . it is a great vertue in a prince . l. . c. . r. . n. . p. . commandment , &c. in interpreting gods commands we must chuse that sense that most promotes the ends of the commandment . l. . c. . r. . n. . p. . he that commands is more guilty then be that in obedience executes . l. . c. . r. . n. . p. . in maleficio , ratihabitio mandato comparatur . ibid. in all prime necessary commandments the most obvious sense is the best and principally intended . l. . c. . r. . n. . p. . whatsoever is expresly commanded by god cannot by conscience be changed into evil . l. . c. . r. . n. . p. . when a commandment is given with a reason , it does not follow , that where the reason continues not , that the commandment does not . l. . c. . r. . n. . p. . the breach of a commadment is a surer rule to judge of the quality of sins then their being against a natural reason . l. . c. . r. . n. . p. . to kill ones self is against the sixth commandment . l. . c. . r. . n. . p. . whatsoever is forbidden by the naturall law or commanded by it cannot be permitted or forbidden . l. . c. . r. . n. . p. . the jewish doctors taught that at the command of a prophet , it was lawfull to break any commandment , that only excepted , which concerns the worship of god. l. . c. . r. . n. . p. . the reasons that move those of the church of rome to make the two first commandments to be one . l. . c. . r. . n. . p. . the reasons that move the lutherans to doe it . ibid. p. . the second commandment is moral , not only positive . ibid. n. . p. . the primitive christians were haters of image-worship . ibid. n. . p. . many of the ancients affirme that both the tables of moses are moral in all except the precept of the sabbath . ibid. n. . p. . reasons why all commandments but the fifth are affirmative . l. . c. . r. . n. . p. . that parts of some precepts are counsels ibid. n. . p. . more is forbidden and commanded then is in the words of the commandmandment . ibid. r. . n. . p. . whatsoever action is of the same specification with an action expresly commanded or forbidden is of the same obligation . ibid. n. . p. . if the relative be under the commandment , then also the correlative is ibid. n. . p. . in what sense it is said , he that breaks one commandment is guilty of all . ibid. r. . n. . p. . there is in every commandment a negative and an affirmative part . ibid. r. . n. . p. . in matters of counsell god does invite us to some actions , which to omit is no sin , but it is never so in matters of commandment . ib. r. . n. . p. . of commandments and counsels . ib. r. . n. . p. . a flying or ambulatory commandment , il mandato volante . ibid. r. . n. . p. . when it is unlawfull to teach for doctrines the commandments of men . l. . c. . r. . n. . p. . instances wherein the roman church do advance the commandments of men above those of god. ibid. n. , , . p. , . laws made by a particular church must not be taught for doctrines and commandments of god. ibid. n. . customs are to be tried by the rule or commandment . l. . c. . r. . n. . p. . commission . sins of commission are greater then sins of omission . l. . c. . r. . n. . p. . commutation . of commutation of laws . l. . c. . r. . p. . rules of administring it . ibid. consent . in what cases consent is indicated by silence . l. . c. . r. . n. . p. . cautions to be observed in the presumption of leave upon the silence of a superiour . l. . c. . n. . p. . it is no argument , when it is nothing but imitation . l. . c. . r. . n. . p. . in matters criminal the consent contracts guilt . l. . c. . r. . n. . p. . contract . in all obligations of conscience by contract , when any doubt arises in the interpretation , we are to rest upon that which is most likely and most usuall . l. . c. . r. . n. . p. . rules of extending or diminution of contracts the same as of extending or diminution of laws . ibid. r. . n. . p. . in matters of fraud , if an error be in the substance of things contracted for , it is invalid . l. . p. . cases concerning contracts . l. . c. . r. . n. . p. . of contracts with minors . l. . c. . r. . n. , . p. . a contract made by him that had no power is invalid . ibid. r. . n. . p. . clergy . of clergy-men wearing black . l. . c. . r. . n. . p. . of the marriage of the clergy . ibid. r. . n. . p. . some councils have subjected the clergy to the secular judge . l. . c. . r. . n. . p. . communion . of communion with erroneous persons . l. . c. . r. . n. , . p. . we may not communicate with those that are justly excommunicate . ibid. r. . p. . compell . princes may compell their subjects to serve god. l. . c. . r. . n. . p. . confessions of faith. subscription to them is only for the conservation of peace and unity . l. . c. . r. . n. . p. . such subscription does not bind a man for ever . ibid. n. . should be required to articles otherwise necessary in themselves . ibid. n. . p. . or for the preserving of peace . ib. n. . controversies . of the judge of controversies . l. . c. . r. . n. . p. . the catholick church cannot be a judge in controversies , because if there be a difference it is not catholick . ibid. n. . an expedient for the attaining peace of conscience in relation to the controversies that trouble christendome . l. . c. . r. . n. . p. . contempt . of contempt of laws . l. . c. . r. . n. . p. . causelessly and contemptuously are all one . ibid. in comparatione personarum inest lasio & injuria . l. . c. . r. . n. . p. . counsell . he that gives counsell or aid to an action good or evil , to him it is imputed as the effect of his choice . l. . c. . r. . n. . p. . of the guilt of those that assist at murthers , either by counsell , company or presence . ibid. n. . p. . the parts of some precepts are counsells . l. . c. . r. . n. . p. . the difference between counsells and laws . ibid. r. . n. . p. . the measures and notes of their difference ibid. n. . p. . in matter of counsels god does invite us to some actions , which to omit is no sin . ibid. r. . n. . p. . of counsells , ib. r. . n. . p. . evangelical counsells may not be made into laws . l. . c. . r. . n. . p. . counsells evangelical when they are not left at liberty become a snare . l. . c. . r. . n. . p. . council . a council cannot alone give sufficient authority to tradition . l. . c. . r. . n. . p. . the council of auxerre did appoint letanies and austerities three dayes within the twelve festivals of christmas , to rebuke the too-great complyance with the heathen . ibid. r. . n. . p. . some councils have subjected the clergy to the secular judge . l. . c. . r. . n. . p. . the first councils were called by the emperors . ibid. r. . n. . p. . the emperor had the primacy in eight general councils . ibid. the emperor did dismiss the councils ibid. n. . p. . of a general council and its authority . l. . c. . r. . n. . p. . several councils rejected by several catholick princes . ibid. n. . p. . how binding the canons of an ancient council are . ibid. n. . p. . general councils are not the proper measure of matters of faith . ibid. r. . n. . p. . yet are of great use in determining cases of conscience . ibid. n. . what is the authority of a council . ibid. n. . p. . of counterfeiting old medals , manuscripts and beautie , &c. l. . c. . r. . n. . p. . criminal . in matters criminal the consent contracts guilt . l. . c. . r. . n. . p. . in what cases the criminal is to be his own executioner . l. . c. . r. . n. . p. . a criminal condemned may be pardoned by the king. l. . c. . r. . n. . p. . in what cases he may doe it . ibid. n. . p. . death must not be inflicted on criminals upon trifling causes . l. . c. . r. . n. . p. . condemned . condemned persons are not bound to put themselves to death . l. . c. . r. . n. . p. . one condemned by an unlawful judge or power , may resist the executioner in some cases . ibid. signes by which to know when the law condemns the offender ipso facto . ibid. p. . whether it be lawfull to kill a mans self when he stands condemned to dye . l. . c. . r. . n. . p. . an offender condemned may be pardoned by the king. l. . c. . r. . n. . p. . in what cases he may doe it . ibid. n. . p. . of the cross used in baptisme . l. . c. . r. . n. . p. . of the marriage of cosen-germans . l. . c. . r. . n. . p. . p. gregory affirmed that if cosen-germans marry they would have no children . l. . c. . r. . n. . p. . custome . where a law is established and good , custome of it self cannot annull it . l. . c. . r. . n. . p. . when there is no law , custome suplies the place . ibid. a custome can interpret a law. ibid. n. . p. . customes are as good as laws in the doubtfull interpretation of laws . ibid. n. . p. . that custome , by the laws of spain , is forever to be observed , according to which the judge has twice pronounced sentence . ibid. custome alone cannot abrogate laws . ibid. n. . p. . consuetudo nec rationem vincit nec legem . ibid. p. . customes against law cannot inde●nifie the conscience . ibid. that mistake that custome can abrogate a law , ●egan in those nations where the legislative power was in the people . ib. n. . p. . custome cannot abrogate a law under a monarchy ibid. p. . the conscience cannot relie upon customes , because of the many difficulties . ibid. n. . p. . what receives all its warrant from custome cannot be of divine authority . l. . c. . ● . . n. . p. . custome may expound the sense of law or doctrine , but not make one . ibid. n. . p. . a weak reason is to be preferred before a long prevailing custome . ibid. n. . p. . customes are to be examined and tryed by the rule or commandment . ibid. n. . p. . when custome may safely be relyed upon . ibid. n. . p. . the customes of the world are but an ill commentary on the commandments of our b. lord. ibid. n. . p. . customes ought to be borrowed from the heathen with great caution . ibid. n. . p. . such customes as are built upon any point of heathen doctrine we may not borrow . l. . c. . r. . n. . p. . ex consuetudine indici praesumptionem contemptus , licèt ipsa contemptus non fit . l. . c. . r. . n. . p. . the authority of customes of the church . l. . c. . r. . n. . p. . a christian must not practise the different customes of his own church to the scandal of another . ibid. n. . p. . a man may comply with the differing customes of several churches . ibid. a custome of the catholick church obliges not the conscience , unless it be of present observation . ibid. n. . p. . a custome of the church obliges not the conscience against a law of the church . ibid. n. . p. . a custome of the church obliges not the conscience , unless it be reasonable , or to avoid scandal . ibid. n. . p. . the measures by which good customes are known . ibid. n. . p. . a custome whose reason is not known , if it be of immemorial time , is not lightly to be laid aside . l. . c. . r. . n. . p. . consu●tudo cujus initii memoria non sit in contrarium , praesumitur rationabilis . ibid. n. . p. . a custome ecclesiastical that is but of a legal and presumed reasonableness binds us to conformity . ibid. n. . p. . the character of those that quarrelled with the customes of our church . ibid. n. . p. . a custome in the administration of a sacrament brought up against the analogy & purpose of the mystery ought not to be complied with . l. . c. . r. . n. . p. . the judges by their sentences best convey the notice of a custome . l. . c. . r. . n. . p. . custome , or tribute . they doe ill that make no conscience of purloining from the custome-house . l. . c. . r. . n. . p. . it is not lawfull to deny custome , though to the farmer and not to the prince . l. . c. . r. . n. . p. . of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. . c. . r. . n. . p. . in corporal punishments the law does not proceed without the sentence of the judge . l. . c. . r. . n. . p. . qualis causa talis effectus . pref. pag. . d. the daughter that is marriageable , when her father is dead , is under the power of her mother . l. . c. . r. . n. . p. . death . what things are requisite to make the sentence of death just upon an accused person . l. . c. . r. . n. . p. . death-bed repentance . l. . c. . r. . n. . p. . the laws of god in precepts purely affirmative do not oblige to an actual obedience in danger of death . l. . c. . r. . n. . p. . an humane law made under the penaltie of death binds to obedience , though death certainly follow . l. . c. . r. . n. . p. . whether it be lawfull to kill a mans self when he stands condemned to dye . l. . c. . r. . n. . p. . among the romans they that killed themselves might make their wills . ibid. the stoicks held it lawfull to kill ones self in five cases . ibid. n. . p. . aristotle will not allow it to be gallant for the avoiding any evil to kill ones self . l. . c. . r. . n. . p. . when a tyrant power threatens death to make the obedient subject contemn the law , the subject ought rather to dy then disobey the law. l. . c. . r. . n. . p. . death must not be inflicted on criminals upon trifling causes . l. . c. . r. . n. . p. . some princes required malefactors to be executioners of death upon themselves . l. . c. . r. . n. . p. . it is an act of despair to procure ones own death to prevent worse usage from the hands of enemies . l. . c. . r. . n. . p. . to kill ones self is against the sixth commandment . ibid. n. . p. . it is no more lawfull to kill ones self , then ones neighbour , because our love to our selves is the measure of our love to our neighbour . ibid. n. . p. . to kill ones self is against the doctrines of the fathers . l. . c. . r. . n. , . p. . is rebellion against god. n. . p. . is against nature . n. . p. . of sampsons killing himself . l. . c. . r. . n. . p. . of arresting dead bodies for debt . l. . c. . r. . n. . p. . debt . a man is not bound to pay his debts , when to do so will take away from him his natural support . l. . c. . r. . n. . p. . of imprisoning insolvent debtors . l. . c. . r. . n. . p. . debtors were free from their crediditors , if they did ejurare bonim copiam . ibid. n. . p. . the several laws of the romans concerning insolvent debtors . ibid. n. , , , . p. . christian religion takes off all rigid inflictions from isolvent debtors . ibid. n. . p. . of delight in an evill action when it is passed . l. . c. . r. . per tot . p. . dice . whether the dicemakers trade be lawfull . l. . c. . r. . n. . p. . whether it be lawfull to play at dice . ibid. n. . p. . those that lost any considerable part of their estate at dice the roman law banished . ibid. n. . p. . in what instances dice may be lawfull . ibid. rules to be used in the managing that kind of recreation . ibid. n. . p. . vide gaming in the letter g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . r. . n. . p. . dispensation . the ground and measure of the dispensation of laws . l. . c. . r. . n. . p. . god can dispense with the law of nature . l. . c. . r. . n. . p. . a dispensation is not necessary for conscience , but for avoiding scandall or punishment . l. . p. . the causes of proper dispensations . ibid. p. . he that dispenseth must not injure religion nor any right not subject to him . l. . p. . every matter from whence the ratio debiti can be taken , is dispensable . l. . c. . r. . n. . p. . the pope hath not power to dispense with the law of nature . l. . c. . r. . n. . p. . no humane power can dispense with the positive laws of jesus christ. l. . c. . r. . n. . p. . dispensation is twofold . ibid. n. . p. . no man can dispense with those laws that follow by immediate consequence from the positive laws of christ. ibid. n. . p. . when any condition intrinsecal to the duty of an affirmative precept can neither be had nor supplied , the duty falls without the need of dispensation . l. . c. . r. . n. . p. . a duty whose necessary condition cannot be supplied is dispensed with in the nature of the thing , not by any act of jurisdiction . l. . c. . r. . n. . p. . of the power of dispensation . l. . c. . r. . n. . p. . it is twofold , proper and improper . ibid. n. , . p. . men have made many needless disputes about the power of princes in dispensing with laws . ibid. n. . p. . all dissembling from an evill principle and to evill purposes is unlawfull . l. . c. . r. . n. . p. . divine . when the authority of divines is to be followed . l. . c. . r. . n. . p. . the antients sometimes affirm a thing is of divine right , if they have in scripture but an authentic example . l. . c. . r. . n. . p. . divorce . it was the opinion of s. hierome and some others , that it was not lawfull for the husband or wife to live with her or him that was notoriously guilty of adultery . l. . c. . r. . n. . p. . duty . concerning the supply of duty . l. . c. . r. . n. . p. . the external actions of a duty are determined by something without , and things which are not in our power , and sometimes by our own will. l. . c. . r. . n. . p. . in what manner an intrinsecal condition being wanting , the duty is released . l. . c. . r. . n. . p. . no man is to answer for an accidental evil effect , that is consequent to his duty . l. . c. . r. . n. . p. . that which is necessary to be done is not against any mans duty . ib. n. . p. . the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. . c. . r. . n. , . p. . doubt . a negative doubt what it is . l. . c. . r. . n. . p. . a negative doubt binds not to action . l. . c. . r. . n. . p. . what is a privative doubt . ibid. n. . p. . against a doubting conscience a man may not act , but against a scrupulous he may . l. . c. . r. . n. . p. . in all matters of doubt when the case on either hand is equall , so that the conscientia cannot determine , there the examples of good men are of great use to determine it . l. . c. . r. . n. . p. . the doctors of the church cannot give sufficient authority to a tradition . l. . c. . r. . n. . p. . concerning durandus his distinction , ligat conscientia erronea , sed non obligat . l. . c. . r. . n. . p. . duell . of the way of proving ones innocence by duell . l. . c. . r. . n. . p. . in what cases judicial duells are lawfull . ibid. n. . p. . drunkenness . of those that permit it in their houses at feasts . l. . c. . n. . p. . whether and in what manner it may lessen a crime . l. . c. . r. . n. . p. . of the crimes done in drunken distempers . ibid. n. . p. . what difference there is in the obligation of a law of christ in respect of the outward and inward action . l. . c. . r. . n. . p. . e. easter . easter was not instituted by command of the apostles . l. . c. . r. . n. . p. . it is no dishonour to that feast , to affirm the apostles did not intend to make laws concerning it . l. . c. . ● . . n. . p. . easter festival was in use , though not commanded in the apostles time . ibid. the measures of eating and drinking . l. . c. . r. . n. . ecclesiastics . rules concerning the residency of ecclesiastics or their translation . l. . c. . r. . n. . p. . a decretal of pope evatristus concerning ecclesiastics leaving their churches , dissallowing it upon any pretence . ibid. n. . p. . an act of the nicene creed concerning the same , out of s. hierome . ibid. an explication of the decretal of evatristus . ibid. n. . an explication of the allegation , out of s. hierome . ibid. n. . p. . some instances of kings and priests driven from their thrones by an exorbitant ecclesiastical power . l. . c. . r. . n. . p. . ecclesiastical power differs much from the civil . l. . c. . r. . n. . p. . divers ecclesiastical laws made by emperours . l. . c. . r. . n. . p. . baronius answered , who affirms , those ecclesiastical laws made by emperours were unjust . l. . c. . r. . n. . p. . donatus said , what hath the emperour to doe with the church ? l. . c. . r. . n. . p. . s. chrysostome teaches that an ecclesiastical person though an apostle must be subject to the civil power . l. . c. . r. . n. . p. . instances to prove that the civil power hath a power of coercion over ecclesiastics . ibid. n. . p. . wherein consists the honour of an ecclesiastic . l. . c. . r. . n. . p. . ecclesiastics have not a temporal power in order to a spiritual end . l. . c. . r. . n. . p. . that saying . ecclesia est in republica , non respublica in ecclesia , explained . ibid. n. . p. . the distinct parts and measures of the ecclesiastical and civil power . l. . c. . r. . n. . p. . the difference of the ecclesiastical from the civil power . l. . c. . r. . n. . p. . see more in c. word church . of the hebrews lying to egyptians . l. . c. . r. . n. . p. . the council of eliberis decreed against pictures in churches . l. . c. . r. . n. . p. . emperour . they made divers ecclesiastical laws . l. . c. . r. . n. . p. . honorius the emperour made a law concerning the election of the pope . l. . c. . r. . n. . p. . donatus said , what hath the emperour to doe with the church ? ibid. n. . p. . boronius affirms those ecclesiastical laws were unjust that the emperour made , an answer to it . ibid. n. . p. . pope gregory the great submitted to mauritius the emperour in an ecclesiastical law. l. . c. . r. . n. . p. . eusebius bishop of samosata yielded to be banished by the emperour , though the people offered to defend him . l. . c. . r. . n. . p. . the archimandrites of constantinople writing to the pope , mentioned the emperour as head of the church . ibid. n. . p. . the emperour hath power over bishops . ibid. n. . p. . emperour is to be obeyed against the will of the bishop . ibid. n. . p. . he is to be obeyed against the will of the bishop in actions that by empire are changed into good or bad respectively . ibid. n. . p. . the bishops of rome destroyed the roman empire . l. . c. . r. . n. . p. . the first councils were called by the emperours . ibid. n. . p. . he had the primacy in eight general councils . ibid. n. . p. . the emperours did dismiss the councils . l. . c. . r. . n. . p. . s. hierome disputing against ruffinus , disproves a certain synod , because ruffinus could not shew what emperour called it . ibid. n. . p. . decrees made by the emperours concerning matters of faith. ibid. n. , . p. . empire is included in jurisdiction . l. . c. . r. . n. . p. . there is no empire in preaching . ibid. n. . p. . never any canons of the primitive church did oblige the people , unless established by the emperour . l. . c. . r. . n. . p. . of. s. ambrose excommunicating theodosius : babylas excommunicating the emperour decius : athanasius , the prefect of lybia : chrysostome , the empress eudoxia . l. . c. . r. . n. , . p. . see more in the title king & prince , &c. hildebrand did ill to excommunicate the emperour henry . l. . c. . r. . n. . p. . of elias his sacrificing to baal . l. . c. . r. . n. . p. . & n. . p. . end. an action receives the denomination of good or bad from the end . l. . c. . r. . n. . how the glory of god is to be reconciled with those other lower ends which we set for our actions . l. . c. . r. . n. . how temporal ends are to be subordinate to spiritual . ibid. n. . temporal ends must not fill our affections & keep out better things . ib. n. . we may serve inferiour ends so they carry us not beyond due measures . ib. n. . all temporal ends must be less principal and subordinate to religion . ib. n. . fines mandati sunt diligenter custodiendi . l. . c. . r. . n. . england . there is not article in the faith of the church of england , but is possible to be effected by the ordinary power of god. l. . c. . r. . n. . p. . in england no council is of authority but the first four general councils . l. . c. . r. . n. . p. . the church of england retains in all her offices but one ceremony , that is not of divine institution or apostolical . l. . c. . r. . r. . p. . the reformation made in england by henry the eighth was never the worse because he proposed to himself ( possibly ) an evil end . l. . c. . r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . r. . n. . p. , . equity . of equity in interpreting penal laws . l. . c. . r. . r. . p. . of equity in punishments . l. . c. . r. . n. . p. . it is to be practised for the ends of charity and justice , not oppression . ibid. r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . r. . n. . p. . errour . the causes of it . l. . c. . r. ● . n. , . p. . the measures of obedience due to an erring conscience . l. . c. . r. . n. . p. . if the thing which it commands be indifferent we may follow it without sin . ibid. if an erring conscience dictate a thing to be good , which is not good , not to follow that dictate and not to doe that thing is no sin . ibid. n. . p. . if an erring conscience affirm that which is good or indifferent to be evil , it is no sin to omit that action . ibid. n. . p. . if an erring conscience say that such an action is lawfull only , when of it self it is good , we sin not whether we doe it or not doe it . ibid. n. . p. . if an erring conscience commands what is simply evil , or forbids that which is absolutely commanded , the man sins whether he obeys or obeys not . ibid. n. . how the error of an abused conscience must be removed . l. . c. . r. . p. . example . an example out of the old testament is not in all things sufficient warrant for us . l. . c. . r. . n. . p. . the actions of good men in scripture are not a competent warrant for our imitation , not only when they are reproved , but even when they are set down without a censure . ibid. n. . p. . the actions of men in the old testament though attested and brought to effect by the providence of god , are not to be made examples alwaies by us . l. . c. . r. . n. . p. , & p. . examples in matters of war are ever most dangerous precedents . ibid. n. . p. . a law being changed , examples which were never given in proportion to that law are not to be imitated . ibid. n. . p. . examples are instead of a rule , when there is none . ibid. n. . p. . the greatest use of examples is in the interpretation of laws , when the letter is equivocal or the example doubtfull . l. . c. . r. . n. . p. . what examples may be safely followed . ibid. n. . p. . that example is safe , where we find upon the action the marke of gods blessing . ibid. n. . p. . in all matters of doubt , when the case on either hand is equal , so that the conscience cannot determine , there the examples of good men are of great use to determine it . ibid. n. . p. . evil. instances of holy and great men that have done evil to the end that good might come of it . l. . c. . r. . n. . p. . when the evils are subordinate and relative , the less may be done to prevent the greater . l. . c. . r. . n. . p. . the natures , causes and measures of evil. l. . c. . r. . n. . p. . he that makes use of a material part of a sin already prepared , to which he gives no consent , and which he cannot help , does not evil for a good end . l. . c. . r. . n. . p. . it is falsely said by some , that some things are by god forbidden , because they were before that act of god's unlawful . l. . c. . r. . n. . p. . of toleration of evil. l. . c. . r. . n. , . p. . to have a power of chusing evil is an imperfection and infelicity . l. . c. . r. . n. . p. . he does not eschue evil that does not doe it , but he that chuseth not to doe it . l. . c. . r. . n. . p. . everlasting . that word among the jews does not alwaies fignifie eternal . l. . c. . r. . n. . p. . executioner . an executioner is not to refuse to doe his office , if he know the prisoner unjustly condemned . l. . c. . r. . n. . p. . & p. . n. . in what case the criminal is to be executioner against himself . l. . c. . r. . p. . exceptio●irmat ●irmat regulam in non exceptis . l. . c. . r. . n. . p. . concerning the excellency of things , and how to be estimated . l. . c. . r. . n. . p. . excess , reasons against it . l. . c. . r. . p. . excommunication . concerning it . l. . c. . r. . n. . p. . & l. . c. . r. . n. , , . p. . what are the effects of it . l. . c. . r. . n. , . p. . see the title keys , in k. a king cannot be excommunicated . l. . c. . r. . n. , . p. . the primitive bishops never durst think of excommunicating kings . l. . c. . r. . n. . p. . of s. ambrose excommunicating theodosius : babylas , the emperour decius : athanasius , the prefect of lybia : chrysostome , the emperess eudoxia , &c. l. . c. . r. . n. , . p. . but the church may deny the sacrament to evil princes . ibid. n. . p. . excommunication the greater and the lesser . ibid. r. . n. . p. . excommunication improperly so called , when we refuse to communicate with one that is not excommunicated . ibid. n. . p. . this is not warrantable . ib. n. . neither the people or king are to be excommunicated . ib. n. . p. . in what cases it is lawfull for the people to separate from their bishops or priests . l. . c. . r. . n. . p. . of the lesser excommunication . ibid. n. . p. . the bishop cannot excommunicate any of the princes servants without his leave . ibid. n. . p. . in the lesser excommunication the internal and spiritual part depends not upon the princes consent , but the external does . ibid. of the greater excommunication . l. . c. . r. . n. . p. . the bishop in inflicting the greater excommunication depends not upon the civil power . ibid. n. . p. . the reason why the bishop depends upon the consent of the civil power in the exercise of the lesser excommunication & not of the greater ib. n. . p. . excommunication for an unjust cause binds not . l. . c. . r. . n. . p. . for a light cause binds before men but not before god. ibid. n. . p. . in what cases excommunication may be inflicted . l. . c. . r. . n. . p. . it should be the last remedy . l. . c. . r. . n. . p. . unlawfull to excommunicate any man for not paying the fees of courts . ibid. n. . p. . spiritual censures must not be inflicted for temporal causes . ibid. n. . p. . excommunication ipso facto in a law is not to be understood of the greater excommunication . ibid. n. . p. . n. . p. . we may not communicate with those that are justly excommunicated . l. . c. . r. . p. . when the church excommunicates those that communicate with the excommunicated , she only inflicts the lesser excommunication , and binds only externally . l. . c. . r. . n. . p. . the church by excommunication intends not to forbid any such entercourse or communion to which we stand preoblig'd by the law of nature , god , or the supreme civil power . l. . c. . r. . n. . p. . we may lawfully converse with an excommunicate person . ib. n. . p. . to what restraint of conversation excommunication does oblige . ibid. n. . p. . what usage excommunicated persons are to have from us . ibid. n. . p. . what is the design of the church when she inflicts censures on those that communicate with the excommunicated . ibid. n. . p. . hildebrand did ill to excommunicate the emperour henry and his subjects . ibid. it is dangerous to communicate with those that are excommunicated . ibid. n. . p. . f. of fables and fictions , whether lawfull . l. . c. . r. . n. . p. . fast. in the first ages of the christian church they kept their fasts with liberty . l. . c. . r. . n. . p. . fasts observed by the ancients were divers . l. . c. . r. . n. . p. . concerning the weekly fasts , saturday and friday . ibid. n. . p. . the rogation fast and ember-week . ibid. n. . p. . & ibid. r. . n. . p. . fasting , of its necessity and abuse . l. . c. . r. . n. . p. . it is not to be offered to god for good works , but with them . ibid. the roman fasts superstitious . ibid. n. . p. . the niceties of the roman church about fasting . l. . c. . r. . n. . p. . in what cases , and what person are tyed to the observation of ecclesiastical fasts . l. . c. . r. . n. . p. . the sick and weak are exempted from the laws of fasting . ibid. n. . p. . laws of fasting are sparingly to be impos'd . ibid. n. . p. . & . needless scruples about fasting . ibid. n. . p. , . the usefulness of fasting . ibid. n. . p. . the canon law forbids a fast of two or three days , or that is beyond our strength . ibid. little use of the flesh fast. ibid. n. . p. . fish as delicious and luxurious as flesh . ibid. fasts of many days continuance ought not to be imposed severely . l. . c. . r. . n. . p. . unless it be by the civil power . ibid. n. . p. . too much abstinence in fasting brings sometimes madness . l. . c. . r. . n. . p. . of fasting . l. . c. . r. . n. . p. . & l. . c. . r. . n. , . &c. p. . reasons proving it to be a duty . l. . c. . r. . n. . p. . of the manner of its obligation different from other duties . l. . c. . r. . n. . p. . the words of s. chrysostome concerning fasting explained . l. . c. . r. . n. . p. . words of s. basil concerning fasting explained . ibid. the ecclesiastical laws concerning fasting do not oblige in case of sickness or the like . l. . c. . r. . n. . p. . the primitive church did appoint fasting days . l. . c. . r. . n. . p. . of the fast of lent and the weekly fasting days . l. . c. . r. . n. . p. . testimonies of the fathers shewing that the church had no fasts but voluntary . ibid. n. . p. , . of breaking fasting days . l. . c. . r. . n. . p. . & ibid. n. . p. . faith. it is not lawfull to declare those things that are proved out of scripture by probable arguments to be articles of faith. l. . c. . r. . n. , , . p. . the catholic church in matters of faith is a witness , not a judge . l. . c. . r. . n. . p. . religion and faith are not within the power of a father . l. . c. . r. . n. . p. . the jews believed god would not punish the sin of the thoughts , unless it were against the faith. l. . c. . r. . n. . p. . faith and reason are not opposite . l. . c. . r. . n. . p. . what faith is . ibid. faith is in other sciences besides theologie . ibid. n. . faith it self is an act of reason . ibid. n. . p. . what , faith infused by god , is . ibid. n. . p. . how faith and reason serve one another . l. . c. . r. . n. . p. . the foundation of faith laid by christ and his apostles is plain and easie and hath but a few articles . l. . c. . r. . n. . p. . the symbols of faith in the new testament are short . l. . c. . r. . n. . p. . the apostles baptiz'd proselytes upon the confession of a very few articles . ibid. n. . p. . justin martyr affirms , that if any man should even then ( in his times ) live according to the law of moses , so that he believes in jesus christ crucified , he shall be saved . ibid. n. . p. . the primitive father required the beliefe of a few articles . l. . c. . r. . n. , . p. . it was the sense of the first ages , that the creeds should not be enlarged . ibid. n. . p. . the ancient church in the creed of constantinople and nice added only new explications , no new articles . ibid. n. . p. . every conclusion drawn from a believed truth is certain but not necessary . ibid. n. . p. . many things are necessary to be believed upon the account of obedience more then upon the account of faith. ibid. n. . p. . about matters of faith no mans conscience ought to be pressed with any authority , but of christ enjoyning or the apostles declaring what is necessary . ibid. n. . p. . faith is to be kept even with an enemy . l. . c. . r. . n. . p. . but not if the person engaging had not competent power . ibid. n. . p. . decrees made by the emperours concerning matters of faith. l. . c. . r. . n. . p. . father . children ought to obey their parents or fathers . l. . c. . r. . n. . p. . three reasons to enforce the duty . ibid. n. , , . p. , . if a father and son being partners in a crime be to endure torment to for●● confession , the law commands the son to be tormented first . l. . c. . r. . n. . p. . fathers are to us in the place of god. ibid. n. . p. . fathers bless their children . l. . c. . r. . n. . p. . the curses of fathers are ominous . ibid. n. . p. . a fable teaching children to obey their fathers commands . l. . c. . r. . n. . p. . it is a sin for children to reject the counsels or holy precepts which their fathers give them . ibid. n. . p. . the power of fathers over their children . l. . c. . r. . n. . p. . an instrument of political peace . ib. the fathers power the fountain of the royal. ibid. the judge is authoriz'd in the law of moses to punish with death crimes committed against the private authority of a fathers upon his single testimony . ibid. n. . p. . a father anger must be such as must have discipline for his end , not revenge . ibid. n. . p. . against a fathers tyranny there is no remedy but in the civil power . ibid. n. . a father must use moderation in chastising . ibid. children must maintain their parents and fathers . l. . c. . r. . n. . p. . maintenance is a part of that honour that is due to fathers . ib. n. . p. . a son is bound to maintain his indigent father , though the father be outlaw'd . ibid. the indigent father is to be relieved rather then the son. ibid. n. . p. . the civil law permits the father to sell his son for his necessary support . l. . c. . r. . n. . p. . and if a son deny it , the law ties the son to maintain his father during the suit . ibid. n. . p. . religion and faith are not within the fathers power . ibid. r. . n. . p. . a child is not to be baptiz'd without his fathers leave . ibid. the religion of the son must not prejudice the fathers civil rights . ib. n. . a father hath no authority after his death . l. . c. . r. . n. . p. . when their fathers are dead the sons owe much to the memory of them . l. . c. . r. . n. . p. . what regard we should have to our dead fathers . ibid. n. . p. . the argument in a. gellius , that proves we ought not to obey the command of our fathers , answered . l. . c. . r. . n. . p. . a son is not to obey his father in things impious . ibid. n. . p. . though the fathers command may be neglected , his authority must not . ibid. n. . p. . if the son transgress the law by his fathers command , his punishment is the more easie . ibid. n. . velle non creditur , qui obscquitur imperio patris aut domini . ibid. the authority of fathers over their children proved , with the measures thereof . l. . c. . r. . n. , , , , . p. , & . in what case the son may complain of his father to the judge . ib. n. . p. . it is not lawfull for sons to enter into a state of religion against their fathers will. ibid. r. . n. . p. . thomas aquinas did . ibid. a son cannot withdraw himself from under his fathers government , and put himself under another . ibid. n. . p. . it is forbid by the council of gangra . ibid. s. augustine and s. ambrose affirm that a father cannot hinder his son from going into a monastery ; but then it was not a perpetual bond , but only as a school for education . ibid. n. . p. . instances shewing that sons may not enter into a religious order without their fathers leave . ibid. n. . p. . charles the great made a law against it . ibid. children sin , that marry against their fathers will. l. . c. . r. . n. . p. . the ancients judged such marriages illegitimate . ibid. n. . p. . the law of nature requires sons to aske their fathers leave in marriage . ibid. n. . p. . marriage made against the will of the father were invalid by the civil law. ib. the church sometime did excommunicate those that married without the consent of their fathers or parents . ibid. n. . p. . the consent of fathers or parents is not essentially necessary to the validity of marriage . l. . c. . r. . n. . p. . though the consent of the father or parents being wanting cannot invalidate the contract , yet it may hinder the possession . ibid. n. . p. . the fathers natural power over the son. ibid. n. . p. . his political power . ibid. n. . p. . this later every commonwealth hath power to extend or streighten . ibid. n. . p. . of exemption from the power of fathers . ibid. n. . p. . a son is never exempted from his fathers natural power . ibid. of his political power the laws determine the measure and period . ibid. the sons wife is in the fathers power after marriage . ibid. n. . p. . if a son be a magistrate , the magistrate is exempted from the fathers power , but not the son. ibid. n. . p. . if a son enter into holy orders , it quits him not from his duty to his father . ibid. n. . p. . a father cannot hinder the marriage of his children , if they are far gone in love , and he at first promoted it . ibid. n. . p. . the civil law puts not sons under their mother but their father . ibid. n. . p. . some cases in which a father ought not to force his children to marry . ibid. n. , . p. . a man is bound to the duty of maintaining his father , though he have made a vow of his estate to the church . l. . c. . r. . n. . p. . those that doe to us all the duties of fathers we are bound to as our fathers . ibid. n. . p. . the power that fathers have over their children , and the reasons of it . l. . c. . r. . n. . p. . the power of fathers in inflicting punishments . l. . c. . r. . n. . p. . the fifth commandment of honouring our father and mother the jews accounted to the first table . l. . c. . r. . n. . p. . fathers of the church . of the authority of those books that were written by the ancient fathers . l. . c. . r. . n. , . p. . concerning their judgment in controversies . l. . c. . r. . n. . p. . they cannot give sufficient authority to a tradition . l. . c. . r. . n. . p. . the primitive fathers required the belief of a few articles . l. . c. . r. . n. , . p. . fear . what influence fear hath upon the morality of our actions . l. . c. . r. . p. . in divine commandments no fear of temporal evil is an excuse . l. . c. . r. . n. . p. . what influence fear hath upon contracts , marriages , &c. ibid. n. . p. . the law calls nothing a just fear , but the fear of the greatest evils , as death , &c. ibid. n. . p. . whether i am bound to keep my promise , which i make , fearing to lose my life if i deny . ibid. n. . p. . no reverential fear can excuse a sin or nullifie a contract . ib. n. . p. . why fear hath upon our actions a different influence from other passions , as lust , anger , &c. ibid. fear is the band of all laws . l. . c. . r. . n. . p. . even in good men fear is the instrument of justice . ibid. n. . p. . fear the attendant of a guilty conscience . l. . c. . r. . n. . p. . another fear there is alwaies joyned with true peace of conscience . ibid. n. . p. . it is lawfull to perswade fools and children by mormo's instead of arguments . l. . c. . r. . n. . p. . fear abuses the conscience into errour . l. . c. . r. . n. . p. . of the fears of a scrupulous conscience . l. . c. . r. . n. . p. . feasts . the apostles made no laws concerning feasts , saith socrates . l. . c. . r. . n. . p. . of feasting , and its luxury and due measures . l. . c. . r. . n. . p. . of those that permit drunkenness in their houses at feasts . ibid. among the romans works of necessity and charity were permitted on festivals . l. . c. . r. . n. . p. . fornication . the congress of betrothed persons is not fornication before god. l. . c. . r. . n. . p. . of those commonwealths that permit fornication and publick stews . l. . c. . r. . n. . p. . fines mandati sunt diligenter custodiendi . l. . c. . r. . n. . free-will , and freedome . of free-will . l. . c. . r. . p. , . & , . it is consequent to the weakness and blindness of our nature . l. . c . r. . n. . p. . to grant frr-will does not disparage the grace of god. ibid. n. . p. . to have a power of chusing evil is an imperfection and inselicity . ibid. n. . p. . wherein consists that freedome which the death of christ hath put us into . l. . c. . r. . n. . p. . the fifth commandment of honouring our father and mother , the jews accounted to the first table . l. . c. . r. . p. . p. . what influence fraud has upon contracts . l. . c. . r. . n. . p. . the precepts of forgiveness and charity are not against executing penal laws . l. . c. . r. . n. . p. . it is lawfull to perswade fooles and children by mormo's instead of arguments . l. . c. . r. . n. . p. . g. the gallican church is ruled by those ecclesiastical laws that their kings have made . l. . c. . r. . n. . p. . gaming . rules to be observed in gaming . l. . c. . r. . n. . p. . of gaming . l. . c. . r. . n. . p. . of gaming-houses and the punishments by some laws inflicted . ibid. n. . p. . in what cases gaming is lawfull . ib. whether it be lawfull to play only to recover ones loss . ibid. n. . p. . whether it be lawfull to game when i give away all i win to the poor . ibid. n. . p. . whether a man has right of possession to what he wins by gaming . ibid. n. . p. . not lawfull to game for money . ibid. n. . p. . young men should not game . ibid. n. . p. . gerson . his mistake . l. . c. . r. . n. . p. . god. that there is a god , proved by conscience . l. . c. . r. . n. . he rules in our minds by faith and conscience ; the difference of those two faculties . ibid. n. . p. . justice and truth are the same in us and in god. l. . c. . r. . r. n. . p. . god hath said it , therefore it is true , is the greatest reason in the world . ibid. n. . p. . to obey god never hath an unavoidable dilemma . l. . c . r. . n. . p. . it was ill said by those that affirmed that god cannot change the law of nature . l. . c. . r. . n. . p. . nothing is unlawfull antecedently to gods commandment . l. . c. . r. . n. . p. . our duty to god is supreme . l. . c. . r. . n. . p. . the measures of our love towards god. l. . c. . r. . n. . p. . god is to be worshipped by nothing but what himself appointed . l. . c. . r. . n. . p. . plato taught that they were not to be suffered in a commonwealth , that said god was the author of evil . l. . c. . r. . n. . p. . the grace of god is not disparaged by the doctrine of free-will . l. . c. . r. . n. . p. . in what manner it is to be understood , that a man should make the glory of god the end of every action . l. . c. . r. . n. . it is not necessary that all our actions be alwaies actually directed to the glory of god. ibid. n. . rules concerning the directing all our actions to the glory of god. l. . c. . r. . n. , , . how the glory of god is to be reconciled with those other inferior ends which god allows us to propose to our actions . l. . c. . r. . n. . whether it be lawfull to serve god for any end less then himself , viz. riches , honour , &c. ibid. n. . it is not lawfull to doe a thing for temporal regards with positive neglect of the glory of god. ibid. n. . rules shewing when and how it is lawfull to serve god for temporal ends . ibid. in what sense it is true that god must be served for his own sake . ibid. n. . he that loves god above all other things loves him for himself . ib. n. . rules to know when we love god for his own sake . ibid. n. , . god is the fountain of all laws . l. . c. . r. . n. . p. . in gods service a mere negative action does nothing . l. . c. . r. . n. . p. . of the morality of those kind of actions . ibid. n. , . p. . good. no man can make the measures of good and evil . l. . c. . r. . n. . p. . good and bad is before the act of conscience . l. . c. . r. . n. . p. . such collateral considerations as belong to the goodness or badness of an action . l. . c. . r. . n. . p. . instances of holy persons , that have done evil that good may come of it . l. . c. . r. . n. . p. . a private evil is not to be done for a private good , but for a publick it may . l. . c. . r. . n. . p. . an evil in nature may be done for a good in morality . ibid. n. . p. . every thing that is not intrinsecally evil , if it be directed to a good end , is good , unless it be spoiled by some intervening accident . ibid. n. . p. . all the measures of good and evil are to be taken by the law of the gospel . l. . c. . r. . n. . p. . whatsoever is against the law of the gospel may not be permitted directly for the obtaining a greater good , but may for the avoiding a greater evil which otherwise cannot be avoided . ibid. n. . p. . we must not judge of the goodness of actions by the event . l. . c. . r. . n. . p. . an action is good or bad by the conformity to the rule , but a man by his own will. l. . c. . r. . n. . p. . of that saying , it is lawfull to doe evill that good may come of it . l. . c. . r. . n. , . p. . & l. . c. . r. . n. . whether the lesser e●●l in respect of the greater hath the nat●●●e of good. l. . ●apsn● r. . n. . p. . of godfather● and godmothers at baptisme . ●● . . c. . r. . n. . p. . gospel . all the measures of good and evil are to be taken by the law of the gospel . l. . c. . r. . n. . p. . whatsoever 〈◊〉 ●gainst the law of the gospel may no● be permitted directly for the obtaining a greater good , but may for the avoiding a greater evil which otherwise cannot be avoided . l. . c. . r. . n. . p. . the commandments of the gospel are affirmative , and why ? l. . c. . r. . n. . p. . the gospel exceeds all other institutions in the manner of its teaching . 〈◊〉 . . c. . r. . n. . p. . the difference between the gospel and the law. 〈◊〉 . c. . r. . n. . p. . government . nihil aliu●● est imperium nisi cura salutis aternae . l. . c. . r. . n. . p. . the original of government . l. . c. . r. . n. , . p. . in their disputations of government the roman and greek writers modelled their principles to the popular governments they lived under . l. . c. . r. . n. . p. . no change of government or alteration of sentence is to be made upon pretence of any secret counsel of god. l. . c. . r. . n. . p. . h. heretics and others have falsly pretended divers books to be written by apostles and apostolical men . l. . c. . r. . n. . p. . it is not alwaies lawfull to hear good things and true . l. . c. . r. . n. . p. . heart . we must take care that hardness of heart be not mistaken for peace of conscience . l. . c. . r. . n. . p. . the heart is principally regarded by god in all actions of obedience . l. . c. . r. . n. . p. . sin is forbidden in the heart . l. . c. . r. . n. . p. . heathen . the ceremonies which the primitive church borrowed from the heathen were such as had no relation to doctrine . l. . c. . r. . n. . p. . ceremonies ought with great caution to be taken up in imitation of the heathen . ibid. n. . p. . in what state heathens are after death . l. . c. . r. . n. . p. . heir . the heir or donor is to be eased in doubts , unless it make the gift good for nothing . l. . c. . r. . n. . p. . haredem teneri ad poenam , ad quam defunctus fuerat condemnatus . l. . c. . r. . n. . p. . in what sense that proposition and the contrary are both true . ibid. of king hezekiah's breaking the brazen serpent . l. . c. . r. . n. . p. . henry viii . his reformation in england was never the worse because he proposed to himself possibly an evil end . l. . c. . r. . n. . p. . hildebrand did ill in excommunicating the emperour henry and his subjects . l. . c. . r. . n. . p. . holy daies . of the observation of them . l. . c. . r. . n. . p. . the eastern churches and disciples of s. john kept easter-day not on the day of the week on which christ rose , but on the full moon , whatsoever day it fell upon . ibid. honour . it comprehends maintenance . l. . c. . r. . n. . p. . of the honour due to churchmen . l. . c. . r. . n. . p. . how it is lawfull to strive for honour . l. . c. . r. . n. . all designs of honour must be less principal then , and subordinate to , religion . ibid. n. . when a thing is disputed by good and learned men on both sides , to doe either is not against publick honesty . l. . c. . r. . n. . p. . reasons why humility and piety are the best dispositions to the understanding the secrets of the gospel . l. . c. . r. . n. . p. . of hushai his dealing falsly with absalom . l. . c. . r. . n. , . p. , . hypocrites excuse all their open sins with the pretence of conscience . l. . c. . r. . n. . p. . i. of jephthah's vow out of the jewstory . l. . c. . r. . n. . p. . of the custome of bowing at the name of jesus . l. . c. . r. . n. . p. . jews . their religion upon their sabbaths and feasts . l. . c. . r. . n. . p. . the jews in their writings against the primitive christians never charged them with worshipping images . l. . c. . r. . n. . p. . the righteousness of the christians must exceed the jews . l. . c. . r. . n. . p. . s. ignatius his epistle to the philippians is supposititious . l. . c. . r. . n. . p. . ignorance . it abuses the conscience into errour . l. . c. . r. . n. . p. . of vincible ignorance . l. . c. . r. . n. , . p. . we cannot be ignorant of things necessary to salvation without sin . l. . c. . r. . n. , . p. . no man can be innocently ignorant of what all nations and men believe and publickly profess . l. . c. . r. . n. . p. . of that which is by several churches and societies of wise and good men disputed , a man may be innocently ignorant . l. . c. . r. . n. . p. . a man may not be innocently ignorant of that which is his special duty . ibid. n. . p. . what is that diligence , after which ignorance is excusable . l. . c. . r. . n. . p. . what is probable ignorance . ibid. r. . p. . whether is worse , to sin willingly , or by ignorance . ibid. n. . p. . some sins of ignorance worse then some sins of malice . ibid. n. . p. . what ignorance antecedent and concomitant are , and what influence they have upon our actions . l. . c. . r. . n. , . p. . how long infant ignorance or childishness can excuse , so as their actions shall be reckoned neither to vertue nor vice . l. . c. . r. . n. . p. . illusion is hard to be distinguished from conscience . l. . c. . r. . n. . p. . images and idolatry . the jews were forbid to make an image , as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the law of idolatry . l. . c. . r. . n. . p. , . though the making or having an image were unlawfull to the jews , yet not to the christians . l. . c. . r. . n. . p. . it is not lawfull to worship the true god by an image . ibid. n. . p. . idolatry is a sin against the law of nature . ibid. n. . p. . to worship false gods , and to give divine worship to an image , is one and the same kind of formal idolatry . ibid. n. . p. . s. john was not permitted to give divine worship to an angel who represented the person of god. ib. n. . p. . a definition of idolaters out of s. austin . l. . c. . r. . n. . p. . how an image can be an idol . ibid. n. . p. . the difference between an image and an idol . ibid. n. . p. . that which forbad the jews to make or have images was no moral law. ibid. n. . p. . the worship of images is against the analogy of the gospel . ibid. n. . p. . the primitive christians were great haters of image-worship . l. . c. . r. . n. . p. . the council of eliberis decreed against pictures in churches . ibid. n. . p. . the jews in their writings against the christians of the first ages never charged them with worshipping images , which shews then they did not worship them . ibid. n. . p. . in the first part of the thalmud written about a. d. . there is no reproof to christians for images : but in the second part written about a. d. . they frequently charge it upon them . ibid. the heathens did not believe their images to be gods , and worshipped them with no other but relative worship . l. . c. . r. . n. . p. . only the ruder part of them . ibid. p. . the culpable usage of images by modern papists . l. . c. . r. . n. . p. . the worship of images never prevailed any where but among a degenerating people . ibid. n. . p. . the ancient romans worshipped their gods years without images . ibid. idolatry hindred by sacrifices . l. . c. . r. . n. . p. . of the imitation of christ. l. . c. . r. . n. . p. . summum ejus esse imperium , qui ordinario juri derogare valeat . l. . c. . r. . n. . p. . impudence often the attendant of an evil conscience . l. . c. . r. . n. . p. . incest . incest taught by the devil speaking out of fire . l. . c. . r. . n. . p. . the notation of the word . ibid. n. . p. . a strange case happening at venice of an incestuous marriage . l. c. . r. . n. . p. . of the word institutio . l. . c. . r. . n. . p. . signs of difference , whereby we may , in a mixt intention , know which is the principal ingredient . l. . c. . r. . n. . p. . indifferent . things indifferent may be ministeries of religion , but no parts of it . l. . c. . r. . n. . p. . actions in their physical capacity are negatively indifferent . l. . c. . r. . n. . p. . acts omitted are oftentimes indifferent . ibid. n. . p. . all acts that pass without any consent of the will are indifferent . ibid. n. . p . of indifferent actions , what are such . ibid. n. , . p. . no action of the will is indifferent . ib. n. . p. . interest renders the conscience suspected , if it be guided by it . l. . c. . r. . n. . p. . interest is sometimes on the side of truth . ibid. how to discern when it is joined with truth . ibid. of inconsideration . l. . c. . r. . p. . interpretation . laws that are doubtfull are rightly interpreted by examples . l. . c. . r. . n. . p. . rules of the interpretation of laws by consequence . l. . c. . r. . n. . p. . when any condition intrinsecal to the duty of an affirmative precept is impossible or cannot be supplied , the duty it self falls without interpretation . l. . c. . r. . n. . p. . laws are to be interpreted with respect to the mind of the lawgiver . l. . c. . r. . n. . p. . in what sense and manner . ibid. n. . p. . see more letter l. word laws . in interpreting the commandments of god , we must chuse that sense which most promotes the end of the commandment . l. . c. . r. . n. . p. . of the favourable interpretation of laws . l. . c. . r. . n. . p. . of favourable interpretation in inflicting punishments . ibid. n. . all good laws admit interpretation in some cases . ibid. n. . in matters of favour and pietie the sense of the laws is to be extended by interpretation . ibid. n. . p. . when the lawgiver interprets his own law , he does not take off , but remove the obligation . l. . c. . r. . n. . p. . the power of interpreting laws must be used with nobleness , not fraud . ibid. n. . p. . the laws are not to be bended by interpretation but upon great and just causes . ibid. n. . p. . the interpretation of laws made by judges is nothing of empire and power . ibid. n. . p. . judged cases are the best indication of the meaning of a law. l. . c. . r. . n. . p. . in the doubtfull interpretation of laws , customes are as good as laws . ibid. a king is dominus legum , and therefore may intervene between equity and strictness by interpretation . l. . c. . r. . n. . p. . judge . a judge must proceed according to the process of law , though contrary to his own private conscience . l. . c. . r. . n. . p. . a judge may not proceed upon the evidence of an instrument , which he produced privately , but was not produced in court. ibid. n. . p. . what a judge is to doe in case the evidence upon oath is contrary to his own private knowledg . ibid. n. . p. . a judge may not doe any public act against his own private conscience . ibid. n. , . p. . a judge having seen a stone in court thrown at his brother judge , proceeded to sentence upon the intuition of the fact , and stayed not for the sole●nities of the law. ibid. n. . p. . concerning the double capacity of a judge . ibid. n. . p. . sententia à judice non suo lata , nulla est . l. . c. . r. . n. . p. . the interpretation of laws made by judges is nothing of empire and power . l. . c. . r. . n. . p. . judged cases are the best indication of the meaning of a law. l. . c. . r. . n. . p. . the judges do by their sentences best convey the notice of a custome . ib. judgment . three degrees of practical judgment . l. . c. . r. . n. . p. . the virtual judgment , that is a natural inclination passing forth into habit or custom , is not a state of good , by which one is acceptable to god. ibid. n. . p. . this disposition secures not against temptation . ibid. p. . a formal judgment , that is , delibration of the understanding and choice of the will , is required to the constitution of a right and sure conscience . ibid. n. . p. . the judicial law of moses is annulled . l. . c. . r. . n. . p. . lex julis . l. . c. . r. . n. . p. . jussio and mandatum , how distinguished . l. . c. . r. . n. . p. . whatsoever is against charity cannot be the effect of justice . l. . c. . r. . n. . p. . that saying of justin martyr explicated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . r. . n. . p. . jurisdiction . of the word . l. . c. . r. . n. . p. . it includes empire . ib. s. chrysostom proves the office of a bishop to be more difficult then that of a king , because it hath no jurisdiction . ibid. n. . p. . the high priest under the law of moses had a proper formal jurisdiction , which the christian church hath not . ibid. n. . p. . the apostles did exercise jurisdiction , but it was in an extraordinary and miraculous way . ibid. n. . p. . the church hath an analogical jurisdiction . ibid. n. . p. . how the power of the keys differs from proper jurisdiction . ibid. n. . p. . there is no jurisdiction in the power of the keys . ibid. n. . p. . to deny the sacrament to the unworthy is not an act of jurisdiction but charity . l. . c. . r. . n. . p. . incorporalia sunt individua . pref. pag. . k. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it means . l. . c. . r. . n. . p. . keys . of the power of the keys . l. . c. . r. . n. . p. . wherein the power of the keys differs from proper jurisdiction . ibid. n. . p. . if they are not rightly used they neither bind nor lose . ibid. there is no jurisdiction in the power of the keys . ibid. n. . p. . that power is only a suspension of their own act by ecclesiastics . ibid. n. . p. . kill . the reason why it is lawfull to kill a man in my own defence . l. . c. . r. . n. . p. . the commandment that forbids to kill is not broken by the authors of a just war , nor execution upon malefactors . l. . c. . r. . n. . p. . king. the edicts of kings are by gratian put among the laws of the church . l. . c. . r. . n. . p. . the gallican church is ruled by those laws ecclesiastical that their kings have made . l. . c. . r. . n. . p. . instances to prove that the ecclesiastics are under the jurisdiction of the civil or kingly power . l. . c. . r. . n. . p. . what is to be done when the command of the king and bishop enterfere . ibid. n. . p. . a king that commands to the guard is to be obeyed before a bishop that commands to goe to divine service . ibid. n. . p. . in external actions the command of the king is to be obeyed before the command of the church . ibid. the king hath jurisdiction in causes internal and spiritual . ibid. r. . n. . p. . the king is by god appointed to be an overseer , governour , father and protector over his church . l. . c. . r. . n. . p. . the king ought to determine what doctrines are to be taught the people , and what are to be forbidden . ibid. n. . p. . every article of religion that the king allows is not to be accounted a part of the true religion . ib. n. . p. . the king must govern the church by church-men . l. . c. . r. . n. , . p. . good kings use to verifie the judicial acts of the church . ib. n. . p. . but freely , not by necessity . ibid. n. , . p. , . kings are not bound to execute the decrees of the church . l. . c. . r. . n. . p. . the difference between the kingly and ecclesiastical power . l. . c. . r. . n. . p. . kings obey the laws of the church . l. . c. . r. . n. . p. . & n. . p. . the example of kings prevails much . l. . c. . r. . n. . p. . in what manner kings were bound by the canons of the church under the old testament . ib. n. . p. . a king cannot be excommunicated . l. . c. . r. . n. . p. . the primitive bishops never durst think of excommunicating kings . ibid. n. . p. . the church may deny the sacrament to evil kings . l. . c. . r. . n. . p. . the king though unworthy must not be denied the sacrament , if he be instant for it . ibid. a church-man though an apostle must be subject to the king. l. . c. . r. . n. . p. . penances cannot be inflicted on the king against his will. l. . c. . r. . n. . p. . some kings have received hurt by such penances . ibid. n. . p. . kings may not be publicly reprov'd . ibid. n. . p. . the old prophets did , but mere priests never did reprove kings . ibid. n. . p. . how bishops and ministers should carry themselves in the reproof of kings . ibid. n. . p. . the king nor the people cannot be excommunicated . l. . c. . r. . n. . p. . the hebrew kings had power to cause the malefactors body to hang all night on the tree , though the laws forbid it , say the rabbins . l. . c. . r. . n. . p. . a king may be either more severe or more gentle then the law. ib. r. . n. . p. . he is dominus legum , and therefore may intervene between equity and strictness by interpretation . ibid. s. chrysostom proves the office of a bishop is more difficult then that of a king. l. . c. . r. . n. . p. . difference between a king and tyrant . l. . c. . r. . n. . p. . & l. . c. . r. . n. . p. . the power of kings . l. . c. . r. . n. . p. . though they have an absolute power , they may not use it . ib. n. . p. . their power is absolute in doing right , not in doing wrong ; their power of government is absolute , not their power of possession . ib. n. . p. . the difference between a king and lord of the people . ibid. what is jus regium ? l. . c. . r. . n. . p. . a consideration upon the power of kings as it is described by samuel . l. . c. . r. . n. , . p. . whether kings are subject to their own laws . l. . c. . r. . n. . p. . kings are not under the directive power of laws . ibid. n. . p. . they are not under the fear of their laws . ibid. n. . p. . they are obliged by the laws of god and nature . ibid. n. . p. . a king may not command his subjects to fight in an unjust cause . ibid. n. . p. . their laws must not be neglected upon the opinion of every vain person . ibid. n. . p. . some laws bind the prince . ibid. n. . p. . whatsoever the king hath sworn to , obliges him . ibid. n. . p. . of the oath which kings take . ibid. n. . p. . of the kingly prerogative . ibid. n. . p. . the king can give pardon to a criminal condemned . ibid. n. . p. . clemency a great vertue in a king. ibid. in what cases a king may pardon a criminal condemned . ibid. n. . p. . it is not lawful in any cases to resist the king. l. . c. . r. . n. . p. . per tot . reg . a king , though wicked , must not be resisted . l. . c. . r. . n. . p. . a king cannot be supposed to have a desire to destroy his kingdome . ibid. n. . p. . a christian must not seek revenge upon , nor resist his father or king. ibid. n. . p. . a king must not , because no subject does , forfeit his right in his estate by his vices . l. . c. . r. . n. . p. . the king hath no power over his subjects against law , so neither the subject over his king. ibid. arguments brought to prove the pope hath power over kings . l. . c. . r. . n. . p. . kings are governours of religion . ibid. n. . p. . attalus in making the state of rome his heir , together with the kingly power bequeathed the power over things sacred . ibid. religion being the great band of societies must be under the government of the king. l. . c. . r. . n. . p. . the king without the conduct of religion in many exigencies cannot govern his people . ibid. n. . p. . if the priests rule religion , they may be superiour to the king. ib. n. . p. . examples of kings and princes that have been put out of their thrones by a pretended ecclesiastical power . ibid. n. . p. . ancient kings would not endure any change in religion . ibid. n. . p. . kings are the vicegerents of christ. ibid. n. . p. . the jewish kings were superiour in power to the priests in matter of religion . l. . c. . r. . n. . p. . christ will call christian kings to account for souls . ibid. n. . p. . kings have a legislative power in the matters of religion . l. . c. . r. . n. . p. . kings may compell their subjects to serve god. ibid. n. . p. . those matters are under the power of the king which god hath left under no commandment , viz. church-affairs . ibid. n. . p. . kinred . the canon and civil law account not the distance of kinred in the same manner . l. . c. . r. . n. . p. . those reasons considered which men invent for the restraint of those marriages which god restrains not . ibid. n. . p. . know. every knowing facultie is the seat of conscience . l. . c. . r. . n. . p. . how little certainty there is in humane discourses . l. . c. . r. . n. . p. . l. law. in what sense the mind of the law-giver is to be the measure of interpretation . l. . c. . r. . n. . p. . by the reasons and causes of the law we may judge of the intention of the lawgiver . ibid. the law is broken when the words are obeyed , if you violate the end or meaning of it . ibid. n. . p. . if the intention of the law be collected but obscurely , the obscure words are rather to be followed then the obscure intention . ibid. n. . p. . unless it be manifest the words recede from the intention , the subject is to follow the words . ibid. n. . p. . words of civil and legal signification in laws must not signifie according to grammar , but law. l. . c. . r. . n. . p. . that is the meaning of words in the law , that does the work of the law. ibid. n. . p. . in all laws and obligations of conscience by contract , when any doubt arises , we are to rest upon that which is most likely and most usual . ibid. n. . p. . of the favourable sense of laws . ib. n. , , , , . p. , . of the favourable interpretation of laws in inflicting punishments . ibid. n. . p. . when a lawgiver interprets his law he does not take off the obligation , but remove it . l. . c. . r. . n. . p. . rules to know when the obligation of laws ceaseth upon the change of reason . l. . c. . r. . n. . p. . how the obligation of a law may be extended by parity of reason . ibid. n. . p. . ratio l●gis non est lex . ibid. n. . p. . laws cannot by interpretation be extended to the time past . ibid. n. . p. . cum lex in praeteritum quid indulget , in futurum vetat . ibid. it is not safe to enquire after the reason of a law , unless the law it self declare it . l. . c. . r. . n. . p. . of the abrogation of laws . ibid. r. . p. . difference between moses law and the gospel . l. . c. . r. . n. . p. . & l. . c. . r. . p. . when the authority of lawyers is to be followed . l. . c. . r. . n. . p. . the actions of men living under another law are not to be measured by laws of a differing government . l. . c. . r. . n. . p. . quod licitum est ex superveniente causa mutatur . l. . c. . r. . n. . p. . quod l●ge prohibitoria non vetitum est , permissum esse intelligitur . l. . c. . r. . n. . p. . fac legi tuae sepem . l. . c. . r. . n. . p. . & supra p. . it is a new law , though old in the letter , if a new degree of duty be required . l. . c. . r. . n. . p. . to forbid evil and command to doe good cannot be one precept . ibid. n. . p. . whatsoever is absolutely is certainly lawfull . l. . c. . r. . n. . p. . laws that are doubtfull are rightly interpreted by example . ibid. n. . p. . a lawgiver is not only he who gives laws , but he that authoritatively expounds them already given . l. . c. . r. . n. . p. . whatsoever is equivalent to the instance of the law , is also within its obligation . l. . c. . r. . n. . p. . whatsoever can certainly and truly be deduced from a law , does as certainly bind us as the instance that is named . ibid. n. . p. . the usefulness and original of laws . l. . c. . r. . n. . p. . christians must not go to law but upon very great cause . ibid. n. . p. . neminem legem sibi dicere posse , à qua , mutata voluntate , nequeat recedere . l. . c. . r. . n. . p. . all laws bind either by the natural goodness of the action , or by its subserviencie to something else , or only by the authority . l. . c. . r. . n. . p. . laws are either perfect or imperfect . l. . c. . r. . n. . p. . the meaning of laws is to be regarded above their words . l. . c. . r. . n. . p. . counsels evangelical cannot be made into laws . l. . c. . r. . n. . p. . laws divine . the end and intention of a law is under the commandment , as much as the action commanded in order to the end . l. . c. . r. . per tot . difference between moses law and the gospel . l. . c. . r. . n. . p. . & l. ● . c. . r. . n. . p. . when two laws are opposite , that which yields is not moral . l. . c. . r. . n. . p. . he does not alwaies keep a good conscience who observes only the words of the divine law , and neglects the reasons and analogies in like instances . l. . c. . r. . n. . p. . some laws of god are such , that they cannot be dispensed with . l. . c. . r. . n. . p. . affirmative laws oblige not when they cross a negative . ibid. p. . the ground and measure of dispensing with affirmative laws . ibid. that in the sanction of the law of god , the reason binds more then the letter . l. . c. . r. . n. . p. . tertullian undertakes to find all the moral law in the first commandment god gave to adam . l. . c. . r. . n. . p. . gods method in giving of laws . ibid. n. . p. . in all contracts of laws the spiritual sense or action is to be preferred . l. . c. . r. . n. . p. . difference between laws and counsels . l. . c. . r. . n. . p. . the measures and notes of their difference . ibid. n. . p. . in laws not only the contrary to the duty , but the privative also is a sin . ibid. n. . p. . whatsoever law or precept in scripture relates wholly to a person , circumstance or time , passes no obligation beyond the limits of that person , circumstance or time . ibid. r. . n. . p. . whatsoever law or precept was given to many , if another succeeded it that is inconsistent with it , the former is by the latter declar'd personal , temporary and expir'd . l. . c. . r. . n. . p. . a law that is merely temporary may be inserted without any mark of difference among other laws that are perpetual and moral . ibid. n. . p. . we are free from the curse of the law by christ. l. . c. . r. . n. . p. . we are freed from the ceremonial law by christ. ibid. the difference of divine and humane laws in their obligation . l. . c. . r. . n. . p. . the laws of god in precepts purely affirmative do not oblige to an actual obedience in danger of death . l. . c. . r. . n. . p. . they that teach any thing is a law of god which is not , are guilty of teaching the commandments of men for doctrines . l. . c. . r. . n. . p. . laws that are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of duty . l. . c. . r. . n. . p. . laws humane . of equity in penal laws . l. . c. . r. . n. . p. . when the words of the law are ambiguous , unjust or absurd , the mind of the lawgiver is to be presumed to be free from all evill or vice . ibid. n. . p. . in all laws and obligations of conscience by contract , when any doubt arises , we are to rest upon that which is most likely and most usual . l. . c. . r. . n. . p. . of the favourable interpretation of laws in inflicting punishments . l. . c. . r. . n. . p. . when a lawgiver interprets his law , he does not take off the obligation but remove it . l. . c. . r. . n. . p. . a prince may be either more severe or more gentle then the law. ibid. n. . the laws are not to be bended by interpretation , but upon great and just causes . l. . c. . r. . n. . p. . the interpretation of laws made by the judges is nothing of empire and power . ibid. n. . p. . a law obliges not the conscience , when its reason wholly ceaseth , or a contrary reason ariseth . l. . c. . r. . n. . p. . rules to know when the obligation of laws ceaseth upon the change of reason . l. . c. . r. . n. . p. . a law binds not to an inconvenience greater then is the publick benefit of the law. ibid. n. . p. . in what cases the subject is to consult the prince about the ceasing obligation of laws . l. . c. . r. . n. . p. . of commutation of laws . l. . c. . r. . p. . a law may be interpreted by customes . l. . c. . r. . n. . p. . judged cases are a good indication of the meaning of a law. ibid. humane laws bind the conscience . l. . c. . r. . rules by which may be known , what humane laws are intended to bind to a greater sin and what to a less . l. . c. . r. . n. . p. . humane laws bind the conscience in things otherwise indifferent . l. . c. . r. . n. . p. . they bind without the intention of the lawgiver . ibid. n. . p. . but the intention of the lawgiver is the measure of their binding . ibid. n. . p. . laws sometime made in england professing not to bind the conscience . ibid. n. . p. . of the end and intention of humane laws . l. . c. . r. . n. . the abuse of a law does not make it to cease . l. . c. . r. . n. . p. . no humane law is or can be the rule of our obedience . l. . c. . r. . n. . p. . humane laws make not any action intrinsecally evil . l. . c. . r. . n. . p. . of tolerating disobedience to laws . l. . c. . r. . n. . p. . humane laws can exact but the outward action . l. . c. . r. . n. . p. . laws of man do limit and declare and make the instances , in which the laws of god do bind . l. . c. . r. . n. . p. . the laws of men bind the conscience even in materia indifferenti . l. . c. . r. . n. . p. . humane laws are neither derived from the divine positive law nor that of nature . l. . c. . r. . n. . p. . the obligation which humane laws pass upon the conscience depend not upon the intention of the lawgiver . l. . c. . r. . n. . p. . a law that professes not to bind the conscience is no law. ibid. though humane laws doe not bind the conscience by the intention of the prince , yet god binds them upon the conscience according to his intention . ibid. n. . the laws of men bind the conscience properly and directly : not indirectly and by consequence . ibid. n. . p. . he that breaks a humane law established upon great penalties commits a great sin . ibid. n. . p. . that rule holds not , where the penaltie serves only for terrour . ibid. humana lex non magis gravat consciencias quam corpora . ibid. how humane laws do bind where the matter in it self is great . l. . c. . r. . n. . p. . of laws in themselvs small and trifling , but by the consequence made very considerable . ibid. n. . p. . when law expounds an action to be a sin of signifie one , though in it self it doe not , nor in the heart of him that does it , he that does it sins . ibid. p. . if the matter of a law be of small account , and the legislative power set a value upon it , it is no argument of the smallness of the sin . ibid. n. . p. . the preceptive or prohibitive words , what they signifie in humane laws toward a greater obligation of the conscience . l. . c. . r. . n. . p. . however humane laws are established , yet desuetude may take off the band of conscience . ibid. n. . p. . the contempt of any law , be the matter never so trifling , is a very great sin . ibid. n. . p. . to teach that humane laws bind the conscience , intrenches not upon the power of god. l. . c. . r. . n. . p. . humane laws may lay on us an obligation to observe ceremonies notwithstanding our privilege of christian liberty . ibid. n. . p. . the difference of divine and humane laws in their obligation . ibid. n. . p. . humane laws bind not the understanding . ibid. n. . p. . humane laws must alwaies yield to divine where they are opposed . ibid. n. . p. . humane laws that are defensatives of divine bind to active obedience too . l. . c. . r. . n. . p. . an humane law made under the penalty of death , binds to obedience though death certainly follow . ibid. n. . p. . when a tyrant power threatens death to make the obedient subject contemn the law , the subject ought rather to die then disobey the law. ib. p. . p. . concerning breaking laws to save ones life . ibid. n. . p. . laws that oblige to obedience in danger of death must be in materia gravi . ibid. n. . p. ● . upon a just cause a man may without a crime break a law , when by such a transgression the end of the law is not hindred . ibid. n. . p. . of humane-laws that are unjust , and how many waies they be so . ibid. r. . n. . p. . humane laws are unjust , if the matter be incompetent and undue . l. . c. . r. . n. . p. . where humane laws do oblige with danger of death , they oblige not but to the whole obedience of the law. ibid. r. . n. . p. . humane laws are unjust , when a lawfull power in a competent matter goes beyond its bounds . ibid. r. . n. . p. . all humane laws prescribing to the conscience or setting bounds to the thoughts are null . ibid. humane laws are unjust when they do not contribute to the publick good , but wholly to his private good that made the law. l. . c. . r. . n. . p. . the right end of humane laws is the publick good . ibid. a law that by the change of affairs becomes contrary to the common good is not to be observed . l. . c. . r. . n. . p. . an unjust law is not to be disobeyed with scandall of others . ibid. n. . p. . cautious to be observed in disobeying humane laws , that are unjust . ibid. a civil law cannot evacuate a naturall . l. . c. . r. . n. . p. . of the promulgation of humane laws . l. . c. . r. . p. . the care of sufficient promulgation lies upon the prince . l. . c. . r. . n. . p. . laws have not their binding power by the consent of the people . l. . c. . r. . n. , . p. . the consent of the people gives no authority to the law. ibid. n. . p. . unreasonable laws in some instances bind by the acceptation of the people . ibid. n. . p. . in the substantial matters of religion the laws bind out of the dominions , but not in the ceremonials of religion . ibid. r. . n. . p. . a law does oblige beyond the proper territory if it relate to the good or evill of it . l. . c. . r. . n. . p. . how far strangers are bound by the laws of the countrey where they are . ibid. r. . n. . p. . a sentence set down in the law in words of the present or preter tense , shews the sentence is incurred ipso facto . l. . c. . r. . n. . p. . what sentence those laws are to have where the punishment is expressed by the verb substantive . ibid. n. . p. . when a law passes a sentence , which will be invalid , unless its punishment be inflicted before the judge take cognisance , then the offender is condemned ipso facto . ibid. n. . p. . of the distinction of laws . first , purely penal . secondly , mixed . thirdly , purely moral . l. . c. . r. . n. . p. . kings are not under the directive power of their own laws . l. . c. . r. . n. . p. . the supreme power is not under the power of the laws . ibid. n. . p. . the laws of kings are not to be disobeyed upon the phancy of every vain person , pretending they are unjust . ibid. n. . p. . some laws , and what they are , that bind the prince . ibid. n. . p. . humane laws can take off from an action or put upon it the formality of sin . l. . c. . r. . n. . p. . laws of the church . god gave power to the church by their laws to bind and loose , as princes have . l. . c. . r. . n. . p. . a law that inflicts a civil and eclesiastical punishment too , binds to a great sin . ibid. n. p. . the canons of the pope and bishops were made into laws by the emperour justinian . l. . c. . r. . n. . p. . honorius the emperour made a law concerning the election of the pope . ibid. n. . p. . the laws of the church after they are ratified by the prince , bind him as the civil laws of his own making . l. . c. . r. . n. . p. . a custome of the church binds not against a law of it . l. . c. . r. . n. . p. . laws of the church must not be perpetual . l. . c. . r. . n. . p. . an ecclesiastical law , by which is taught for doctrines any commandments of men is void . l. . c. . r. . n. . p. . ecclesiastical laws cannot take off or put upon an action the formality of sin . l. . c. . r. . n. . p. , . laws of the church must not be made to give offence . l. . c. . r. . n. . p. . how the rulers of the church and the subject must behave themselves in that case . ibid. counsels evangelical cannot be made into laws . ibid. n. . p. . leut. of lent and the weekly fasting days . l. . c. . r. . n. . p. . some fathers affirm the lent fast is a tradition apostolical . ibid. n. . p. . some others affirm , it is an institution warranted to us from christ. ibid. n. . p. . the lent fast cannot be concluded from the example of christ. ibid. n. . p. . the original of the lent fast much later then the apostles . l. . c. . r. . n. . p. . the ancient use of the lent fast . ibid. p. . it was unknown in the church the three first ages . ibid. n. . p. . the lent fast was in order to easter , therefore could not be more ancient then it . ibid. n. . p. . in the first ages of the christian church , the fast before easter lasted but two or three days . ibid. n. . p. . the word quadragesima & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came from the fast of fourty hours held immediately before easter . ibid. n. . p. . that word in the council of nice does not signifie lent. ibid. n. . p. . lents or quadragesimal fasts observed by the ancients were divers . l. . c. . r. . n. , , . p. . divers conjectures about the reason of the word quadragesim● . ibid. n. . p. . in what sense s. hierom calls lent an apostolical institution . ibid. n. . p. . some errours of the roman church about imposing the lent fast . l. . c. . r. . n. , . p. . bellarmine affirms , they are not christians that eat flesh in lent. ibid. n. . p. . the primitive christians did not abhor flesh in lent. l. . c. . r. . n. . p. . liberty . libertas omnibus rebus favorabilior . l. . c. . r. . n. . p. . christian liberty , what it is , and wherein it consists . l. . c. . r. . n. . p. . & ●l . . p. , . it is not liberty from sin . l. . c. . n. . p. . by christian liberty there is nothing gotten to us before men , but before god there is . l. . c. . r. . n. . p. . we are free from the curse of the law by christ. ibid. p. . wherein consists that liberty which christs death hath put us in . ibid. we are freed from the ceremonial law by christ. ibid. christian liberty at first mistaken . l. . c. . r. . n. . p. . & pag. . liberty of conscience how far it should be permitted by the supreme power . l. . c. . r. . n. . p. . of christian libertie in relation to whole societies . l. . c. . r. . n. . p. . jus trium liberorum , what it was . l. . c. . r. . n. . p. . lie. it is lawfull to tell a harmeless lie to save the life of a gallant brave man. l. . c. . r. . n. . p. . the essence of a lie does not consist in its difference from the eternal truth . l. . c. . r. . n. . p. . melanchthon in his definition of a lie , includes the hurting of ones neighbour . ibid. of the egyptians deceived by the jews of their jewels by a lie. ibid. n. . p. . it is lawfull to tell a lie to children or madmen for their benefit . ibid. n. . a physitian may lawfully tell a ly to some kind of patients . ibid. to tell a lie for charity to save the life of a husband , publick person or prince , hath been commended by wise and good men . l. . c. . r. . n. . p. . of the lie told by the egyptian midwives . ibid. it is lawfull to doe otherwise then we promised , if the doing be better then the saying . ibid. n. . p. . it is not lawfull to tell a lie to save ones fame . l. . c. . r. . n. . p. . the romanists give leave to tell a lie to save ones reputation . ibid. p. . that doctrine proved false . ibid. n. . p. . synesius tells a lie , to refuse a bishoprick . ibid. n. . p. . in a just wat it is lawfull to deceive the enemy , but not to lie. ibid. n. . p. . it is not lawfull to deceive the enemy when we are in treaty with him . ibid. p. . to use stratagems is not to lie. ibid. p. . a lie that serves charity must not be against justice . l. . c. . r. . n. . p. . if a man speak a downright lie , he can hardly be innocent . l. . c. . r. . n. . p. . of the lord mayor of london his slaying wat tiler . l. . c. . r. . n. . p. . the use of the word loose . l. . c. . r. . n. . p. . lord. what is the power of a lord. l. . c. . r. . n. . p. . a king is not lord over his people . ibid. lords supper . of the institution of the lords supper . l. . c. . r. . n. . p. . the authority of justin martyr against communion in one kind . ibid. n. . p. . the manichees who abstained from wine , mixing themselves among the faithfull , were discovered by their refusing wine in the sacrament . ibid. n. . p. . p. gelasius condemned those who abstained from the consecrated chalice . ibid. n. . p. . the time when the chalice was first withheld from the communicants . ibid. n. . p. . against communion in one kind . l. . c. . r. . n. . p. . & n. . p. . the apostles taught the bishops and priests to consecrate the bread and wine , before they did communicate . l. . c. . r. . n. . p. . that none but the bishop or priest could consecrate , is an apostolical canon . ibid. n. . p. . of keeping the lords day . l. . c. . r. . n. . p. . love. he that loves god above all other things , loves him for his own sake . l. . c. . r. . n. . the measures of love towards god. l. . c. . r. . n. . p. . m. a mad-man in his madness may be punished for those crimes he did when he was in health , if to the punishment no judicial process be required . l. . c. . r. . n. . p. . mandatum & jussio how distinguished . l. . c. . r. . n. . p. . magistrate . the civill magistrate may punish the thoughts of the heart , though they never proceed to action . l. . c. . r. . n. . p. the original of magistracy . l. . c. . r. . n. , . p. . it is an ordinance of god. l. . c. . r. . n. . p. . if the son be a magistrate , the magistrate is exempted from the fathers power , but not the son. l. . c. . r. . n. . p. . marriage . marriage of bishops and priests . l. . c. . r. . n. . p. . aeneas sylvius , panormitan and cassander , were against it . ibid. n. . p. . writers of the roman church against it . ibid. p. . it is an intolerable burden . ibid. n. . p. . the nicene council is against it . ibid. p. . the great difficultie some holy men found in the obeying that law. ibid. n. . p. . of marriage . l. . c. . r. . n. . p. . contract and congress do effect as well as signifie a marriage . l. . c. . r. . n. . p. . cassander affirms , that that law which injoins single life to bishops and priests , ought to have been relaxed , though it had been a canon apostolical . l. . c. . r. . n. . p. . to forbear marriage is not a means of preserving chastity . l. . c. . r. . n. . p. . is not in every mans power . ibid. n. . p. . it does no good at all , is no service of god. ibid. n. . p. . virginity is not more holy then chast marriage . l. . c. . r. . n. . p. . spiridion a bishop was married . ibid. n. . p. . so was the bishop of nazianzum . ibid. a comparison between the married and unmarried life . ibid. n. . p. . marriage does not hinder the service of god. ibid. p. . the roman senate forbad their souldiers to marry . ibid. p. . christ and his apostles left it free for priests to marry . ibid. n. . p. . the practice of the ancient church is for it . ibid. n. . p. . it was permitted to the clergy the first years . ibid. n. . p. . the priests in france refused to put away their wives at the legates perswasion . ibid. not forbidden in england till a. d. . ibid. when the church did allow marriage to priests she did forbid it after ordination . l. . c. . r. . n. . p. . the greek and eastern churches did oblige their priests to single life , if they were ordained in that state . ibid. n. . p. . they were permitted by the ancient church to marry after ordination . ibid. n. . p. . the practice of the latin church about the marriage of their priests . ibid. n. . p. . gregory nazianzen had sons born to him after he was consecrated bishop . ibid. p. . they annexed a vow of continence to holy orders . ibid. n. . p. . concerning the second marriages of priests . l. . c. . r. . n. . p. . the church of rome does without scruple frequently ordain those that have been twice married if they will pay the mulct . ex spalatens . ibid. n. . p. . children may not marry without their parents consent . l. . c. . r. . n. . p. . isaac did not marry without his fathers leave , though god had design'd the marriage . ibid. n. . p. . marriages against the parents consent the civil and canon law pronounce invalid . ibid. n. , . p. . the church did sometime anathematize those that married without their parents consent . ibid. n. . p. . it is reason a son should be left at liberty in nothing more then in marriage . l. . c. . r. . n. . p. . when sons and daughters are of competent years and have the use of reason , they can of themselves contract marriage . ibid. n. . p. . the council of trent declares all clandestine marriages null . l. . c. . r. . n. . p. . the church of rome does ill to give leave to either of the persons married to break their vow , and enter into a religious house . ibid. n. . p. . every error persona does not annual marriage . l. . c. . r. . n. . p. . of the prohibition of marriage in certain degrees . l. . c. . r. . n. . p. . the persian magi were begotten of the mother and the son. ib. n. . p. . of the marriage of mothers in law and their husbands children . ibid. n. . p. . god hath not forbid to marry our kinred , but only the nearest of our flesh ; propinquos , not cognatos . ibid. n. . p. . impari cognationis gradu par & idem jus statuatur , a rule of the law about marriage . ibid. n. . p. . the marriage of parents and children forbidden by christ. ibid. r. . p. . the marriage of slaves against the consent of their lords is valid according to the civil law. l. . c. . r. . n. . p. . the full effect of marriages made against the parents consent . ibid. n. . p. . three things in marriage , one of which is in the power of the contractors , the other of the domestic or civil ruler , the third under the power of the church . ibid. a betrothed woman is in scripture stilled a wise before marriage , and her falshood punished like adultery . ibid. n. . p. . the law makes such marriages as are made without the consent of parents civilly null only , not naturally void . l. . c. . r. . n. . p. . a father cannot force his children to marry whom and when he will. ibid. n. . p. . some cases in which a father ought not to force his son to marry . ibid. n. , . p. . what men may teach to be done . l. . c. . r. . n. . p. . the manichees who abstained from wine , mixing themselves among the orthodox , were discovered by their refusing the chalice in the h. eucharist . l. . c. . r. . n. . p. . ministers . of the maintenance of ministers under the gospel . l. . c. . r. . n. . p. . of their wearing surplices . l. . c. . r. . n. . p. . it is lawfull to enter into the ministry with actual design to make that calling the means of our necessary support , with reasons proving it . l. . c. . r. . n. . p. . but the principal end must be the glory of god , with reasons . ibid. n. . p. . it is not lawfull to forsake the ministry without gods permission , because it is not lawfull to enter into it without the divine vocation . l. . c. . r. . n. . p. . mind . the mind furnished with a holy rule and guided by it , is conscience . l. . c. . r. . n. . distraction of mind the effect of a guilty and troubled conscience . l. . c. . r. . n. . p. . of contracts made with minors . l. . c. . r. . n. . p. . & l. . c. . r. . n. , . p. . of the miracles which christ did . l. . c. . r. . n. . p. . custome cannot abrogate a law under a monarchie . l. . c. . r. . n. . p. . money . majori summae negative prolatae , minorem nec naturaliter nec civiliter inesse . l. . c. . r. . n. . p. . in summis ambiguis , semper quod minus est promitti videtur . l. . c. . r. . n. . p. . mauritius the emperour made a law that no souldier should turn monk without his leave , and forced the pope to own it . l. . c. . r. . n. . p. . moses , mosaical . the great sanction of the law of moses was fear of punishment , for it consisted almost all of negatives . l. . c. . r. . n. . p. . evangelical duties expressed in words borrowed from mosaical rites , determined with the rites to which they are annexed . l. . c. . r. . n. , , . p. , . reasons shewing that the law of moses required the introduction of a better law. l. . c. . r. . n. , . p. . in what sense the law of moses was an everlasting covenant . ibid. n. . p. . reasons proving the actual abrogation of moses law. ibid. n. . p. . what part of moses law was annulled by christ. l. . c. . r. . n. . p. . the law of moses was a collection of the best of those laws by which the world was governed before his time . l. . c. . r. . n. . p. . the law of moses obliged not the heathen . ibid. the law of moses was made , say the jews , two thousand years before the creation . ib. r. . n. . p. . moral , when two laws are opposite , that which yields is not moral . l. . c. . r. . n. . p. . whatsoever duty in scripture is commanded to all mankind , is either moral in its nature or by adoption . ibid. n. . p. . a moral demonstration , what it is . l. . c. . r. . n. . p. . the advantages of moral demonstration above close arguing in some questions . l. . c. . r. . n. . p. . what is required in a moral demonstration to assure our conscience . ibid. n. . p. . when an action is forbidden only for a reason that is transient , and that hath in it no essential , natural rectitude , that prohibition is not moral or natural , but for a time or positive . l. . c. . r. . n. . p. . what was for temporary reasons established , is not moral , cannot pass an eternal obligation . ibid. n. . p. . how to discern between precepts moral and not moral in the laws of god. ibid. n. . p. . a precept is not moral if no reason can be given of it . ibid. n. . p. . the consequents of natural reason are no indication of a moral commandment . ibid. n. . p. . a law that invades the right of nature is not alwaies the breach of a moral commandment . ibid. n. . p. . every consonancy to natural reason is not the sufficient proof of a moral precept . ibid. n. . when god gives a law and adds a reason , though the reason be it self eternal , it is not alwaies the indication of a moral law. ibid. n. . p. . when god in the old testament did threaten the heathen or punish them for any fact , we cannot conclude it was against the moral law. l. . c. . r. . n. . p. . all the instances of a moral precept are not moral , as the chief duty . ibid. n. . p. . the strong and violent perswasion of any single person of or in some communities of men does not sufficiently prove a precept is moral . ibid. n. . p. . the consonant practices of the heathen is not alwaies an argument of a moral duty . ibid. n. . p. . the annexed penaltie of death imposed by god does not prove the law to be moral . ibid. n. . p. . the power of mothers over their children . l. . c. . r. . n. . p. . of crimes ●●●mitted by a multitude , how subject ●●ey are to punishment . ● . . c. . r. . n. , . p. . murther . of those that assist at murthers either by co●●sel or company . l. . c. . r. . n. . p. . of ●usick in the church . l. . c. . r. . n. . p. . n. o● changin● and disguising names . ● . . c. . r. . n. . p. . nations . of 〈◊〉 consent of nations . l. . c. . r. . n. . p. . of the universal customs of nations . ibid. n. , , . p. . the divers custom of nations . ●bid . n. . p. . the law of nat●●ns cannot be the measure of war. l. . ● . . r. . n. . p. . of what use the ●greement or consen● o● nations can be 〈◊〉 prove a propositio● . l. . c. ● . r. . n. . p. . na●●re . law of nature , why the christian law commands some things contrary to it . l. . ● . . r. . n. . p. . the difference between jus naturae and lex naturae . l. . c. . r. . n. . p. . aristotle's opinion of the law of nature : he was not constant to himself in it . ibid. n. . p. . the law of nature is not the law of all the world absolutely . ibid. n. . p. . nature makes no laws but only prepares them . ibid. n. . p. . it is no indication of a law of nature , that a thing is common to men and beasts . ibid. n. . p. . it is not possible to collect the laws of nature out of the customs of nations . ibid. n. , . p. . how the precepts of the law of nature were made laws and promulgated . ibid. n. . p. . there is no other system of the particular laws of nature , but the moral law and gospel . ibid. n. . p. . the laws of nature variously enumerated by divers . ibid. n. . p. . all the instances of the law of nature are not so lasting and unalterable as the prime precepts are . ibid. n. . p. . it was ill said , that god cannot change the law of nature . ibid. n. . p. . the law of nature cannot be abrogated , but it may be derogated . l. . c. . r. . n. . p. . every proposition pretended to be of the natural law , is not a law , but a rule . ibid. n. . p. . some instances of the law of nature have been changed . ibid. n. . when any thing of the law of nature is twisted with the right of nature , the civil constitution cannot disannul it . ibid. r. . n. . p. . of the greatness of sins against nature . l. . c. . r. . n. . p. . if any prophet or angel from heaven shall teach any thing contrary to a natural law , he is not to be heard . l. . c. . r. . n. . p. . whatsoever is forbidden by the law of nature cannot be permitted by the civil . l. . c. . r. . n. . p. . whatsoever is commanded by the law of nature cannot be forbidden by the civil . ibid. n. . wherein the civil law can change the natural law. ibid. n. . p. . the pope hath no power to dispense with the law of nature . ibid. n. . p. . to live according to nature hath two meanings . l. . c. . r. . n. . p. . a law that invades the right of nature is not alwaies the breach of a moral commandment . l. . c. . r. . n. . p. . the consequents of natural reason are no indications of a moral commandment . ibid. n. . p. . every consonancy to natural reason is not sufficient proof of a moral law. ibid. n. . p. . the law of nature cannot have the conduct of war. l. . c. . r. . n. . p. . the propositions we can learn from the dictates of nature are but a few . l. . c. . r. . n. . p. . a civil law cannot evacuate a natural . l. . c. . r. . n. . p. . in laws declarative of natural right , the obligation extends to all things of equal reason , though they be not mentioned in the law. l. . c. . r. . n. . p. . necessary . whatsoever is absolutely necessary , is certainly lawfull . l. . c. . r. . n. . p. . that which is necessary to be done , is not against any mans duty . l. . c. . r. . n. . p. . several degrees of necessity . l. . c. . r. . n. . p. . in our enquiry after things necessary , we must not rest till our work be done . l . c. . r. . n. . p. . negative . why all commandments ●●t one are negative . l. . c. . r. . n. . p. . ad negationem non semper sequitur affirmatio oppositi . ibid. n. . p. . affirmative duties follow from the negative not in contraries but contradictories . ibid. from a negative duty an affirmative is not alwaies inferred in a particular instance . ibid. n. . p. . negative precepts oblige semper & ad semper , affirmative semper , but not ad semper . n. . p. , & . n. . of the concluding negative precepts from affirmative , and è contra . l. . c. . r. . per tot . a negative precept cannot be lessened by an affirmative . l. . c. . r. . n. . p. . negative precepts have no degrees of obedience , but consist in a mathematical point . l. . c. . r. . n. . p. . what is the force of negative arguments from scripture . l. . c. . r. . n. . & seq . p. . a mere negative does nothing in gods service . l. r. . . c. . n. . p. . of negative commandments . l. . c. . r. . n. . p. . of the morality of negative actions . l. . c. . r. . n. , . p. . dissoluta negligentia propè dolum est . l. . c. . r. . n. . p. . of the marriage of nicces and uncles . l. . c. . r. . n. . p. . nóu●s . l. . c. . r. . n. . p. . nullities do not commence from the sentence of the judge , but from the existence of the action . l. . c. . r. . n. . p. . nummus and numisma the etymon of them . l. . c. . r. . n. . p. . nuptiae nefariae , incestae & damnatae . l. . c. . r. . n. . p. . o. orders , ordination . whether they that enter into h. orders ought principally to design the glory of god , so that if they doe not , it is unlawfull to doe it . l. . c. . r. . n. . p. . who does actually enter into h. orders must take care that his principal end be the work of god. ib. n. . p. . rules concerning the intention of those that enter into h. orders . ib. n. . p. . priests were forbid to marry after ordination . l. . c. . r. . n. . p. . by the ancient church they were permitted to marry after ordination . ibid. n. . p. . the greek priests , after the synod in trullo , had allowed them two years probation after their ordination , to try whether they could abstain from marriage or no. ibid. n. . p. . gregory nazianzen used marriage after he was consecrated bishop . ibid. n. . p. . a vow of continence was not annexed to h. orders . l. . c. . r. . n. . p. . the church of rome does frequently without scruple ordain those that have been twice married , if they will pay the mulct . ex spaluens . ibid. p. . to enter into h. orders quits not the son from his duty to his father . l. . c. . r. . n. . p. . how far obedience to our superiours can lessen a crime . l. . c. . r. . n. . p. . obedience is due to them to whom tribute is due . l. . c. . r. . n. . p. . one is more then all the numbers in the world . l. . c. . r. . n. . p. . sins of omission are less then sins of commission . l. . c. . r. . n. . p. . old age unfit for repentance . l. . c. . r. . n. . p. . otths. of those a king takes at his coronation . l. . c. . r. . n. . p. . of oaths taken in the universities . l. . c. . r. . n. . p. . he that is bound by an oath imposed must interpret the obligation according to the intention of the imposer . l. . c. . r. . n. . p. . concerning the oath taken in the universities , not to teach logick any where but there . l. . c. . r. . n. . p. . what knowledg is necessary to the taking an oath . l. . c. . r. . n. . p. . the homilies on leviticus under the name of origen , are not his , nor of any authority . l. . c. . r. . n. . p. . semper in obscuris , quod minimum est sequimur . l. . c. . r. . n. . p. . in those places where it is a custom to pay oblations at the baptizing of a child , the minister is simoniacal if he refuse to baptize the child till he be secured of his money . l. . c. . r. . n. . p. . of extending the obligation of laws . l. . c. . r. . n. , , , . pag. . non posse prascribi contra obedientiam . l. . c. . r. . n. . p. . what influence oblivion can have upon the morality of actions . l. . c. . r. . n. . p. . p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . socrates by it does not mean easter , but good-friday . l. . c. . r. . n. . p. . peace . peace of conscience , the signs of it . l. . c. . r. . n. . p. . that peace of conscience cannot be true , which wicked men have . ibid. true peace of conscience relies not upon the opinions of men . ibid. n. . p. . religion is a good instrument of political happiness and peace . l. . c. . r. . n. . p. . . an expedient for the attaining peace of conscience in scruples concerning the controverted articles and disputes of christendome . l. . c. . n. . p. . parents . children ought to obey their parents . l. . c. . r. . n. . p. . reasons to prove it necessary . ibid. n. , , . p. . it is a kind of atheisme to disobey parents . ibid. children must honour and reverence their parents . l. . c. . r. . n. . p. . s. pelagia after her conversion lived in mans habit to her death , to avoid temptation . l. . c. . r. . n. . p. . the church remembers her on october . ibid. p. . penal , penalties , punishment . concerning doing good out of fear of punishment . l. . c. . r. . n. . p. . penal laws are not cassated by the precepts of charity and forgiveness . l. . c. . r. . n. . p. . a man may inflict punishment on himself . l. . c. . r. . n. . p. . he that breaks a humane law established on great penalties commits a great sin. l. . c. . r. . n. . p. . that rule holds not where the punishment serves only for terrour . ibid. in punishments corporal , the law does not proceed without the sentence of the judge . l. . c. . r. . n. . p. . when punishments are principally medicinal the conscience is bound to a voluntary execution of the sentence . ibid. n. . p. . in poenis benignior interpretatio est facienda . ibid. n. . p. . penal sentences expressed in words that signifie the time past or indefinite are to be expounded in the most favourable sense to the offender , that is , oblige not to punishment before the sentence . ibid. punishment does not satisfie the law. ibid. r. . n. . p. . omnis poena si justa est , peccati poena est . s. august . ibid. n. . p. . the use of the word poena . ibid. n. . p. . two ca●●s wherein laws oblige to punishment but not to guilt . ibid. n. , . p. . it is not lawful to sollicit the magistrate to punish the malefactor out of a love of revenge . l. . c. . r. . n. . p. . but it is lawful to doe so to prevent a future intolerable evil . l. . c. . r. . n. . p. . of punishing one for the offence of another . l. . c. . r. . n. . p. . nemo fiat deterior per quem melior factus non est . ibid. n. . p. . nunquam unus pro altero poena corporis puniri potest . ibid. penances cannot be imposed upon the king without his consent . l. . c. . r. . n. . p. . of the favourable interpretation of laws in inflicting punishments . l. . c. . r. . n. . p. . penal laws bind not by the extension of their reason . l. . c. . r. . n. . p. . in poenis non arguimus ad similia . ib. how far the actions of mad-men are punishable . l. . c. . r. . n. , . p. . people . the supreme legislative power is not the servant of the people . l. . c. . r. . n. . p. . the consent of the people gives no authority to the law. l. . c. . r. . n. . p. . the masters of politicks whom we now follow framed their principles according to the popular governments they then lived under . l. . c. . r. . n. . p. . the refusal of the greater part of the people takes not off the obligation of a law. ibid. n. . p. . neither the people nor king are to be excommunicated . l. . c. . r. . n. . p. . caret peccato , quod ex duobus minus est . l. . c. . r. . n. . p. . the persian feast called vitiorum interitus . l. . c. . r. . n. . p. . whatsoever concerns a moral duty , and was delivered to a single person , obliges all . l. . c. . r. . n. . p. . pepin king of france . the case of pepin taking the crown of france by force from chilperic , a. d. . l. . c. . r. , n. . . p. . the judgment of god upon his posterity . ibid. n. . notorius percussor clerici , is ipso jure excommunicate . l. . c. . r. . n. . p. . mistaken philosophy ought not to be urged as reason , in examining mysteries . l. . c. . r. . n. . p. . the heart religion hath received by it . l. . c. . r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . r. . n. . p. . polygamy unlawfull . l. . c. . r. . n. . p. . pope . the pope hath not power to dispense with the law of nature . l. . c. . r. . n. . p. . concerning the popes power of dispensing with the positive laws of jesus christ. l. . c. . r. . n. , . p. . that the epistles of the popes were very many of them false . l. . c. . r. . n. . p. . the schoolmen of the roman party affirm that he hath power to enlarge the creed , by inserting new articles . l. . c. . r. . n. . p. . the arguments that usually are brought to prove the pope hath power over kings . l. . c. . r. . n. . p. . the canons of the pope and bishops received the authority of laws from the emperour . l. . c. . r. . n. . p. . honorius the emperour made a law concerning the election of the pope . ibid. n. . p. . pope gregory the great submitted to mauritius the emperour . ibid. n. . p. . spiritual persons have no temporal power . ibid. r. . n. . p. . the pope disobeyed in france and germany . l. . c. . r. . n. . p. . the pope did not well to dispense with the cistertians for paying tythes . l. . c. . r. . n. . p. . politic , political . the masters of politicks whom we now follow , because they lived under popular governments , squared their principles to such governments . l. . c. . r. . n. . p. . religion is a great instrument of political happiness . l. . c. . r. . n. . p. , . supreme power , prince . princes must not lie for the interests of government . l. . c. . r. . n. . p. . in all governments there must be a supreme power . l. . c. . r. . n. . p. . whether a prince may put to death a guilty person privately by poison or strangling , &c. l. . c. . r. . n. . p. . the supreme legislative power is not the servant of the people . l. . c. . r. . n. . p. . there is in all states sometime a necessity of setting up a supreme , absoluta potestas . l. . c. . r. . n. . p. . the supreme power is much less then a lordship over the subjects . l. . c. . r. . n. . p. . it must usurp no mans right . ib. n. . it is from god. l. . c. . r. . n. . p. . the supreme power is defective without the government of religion . l. . c. . r. . n. . p. , . the inconvenience of setting up two supreme powers , one temporal , the other spiritual . l. . c. . r. . n. , . p. . they that rule religion may make themselves superiour to the supreme power . l. . c. . r. . n. . p. . anciently the priesthood was in the same hands as the supreme power . l. . c. . r. . n. . p. . the unlawfull proclamations of a true prince may be published by the clergy in their several charges . l. . c. . r. . n. . p. . the supreme power cannot forbid an action that is under a divine commandment . l. . c. . r. . n. . p. . the supreme secular power ought to determine what doctrines shall be taught the people . l. . c. . r. . n. . p. . power . ecclesiastical power differs much from the civil . l. . c. . r. . n. . p. . the power of the keys . vide k. spiritual persons have no temporal power . l. . c. . r. . n. . p. . that which hath a direct power is to be obeyed before that which hath an indirect power . ibid. n. . p. . priest. a priest may not refuse to communicate him whom he knows to be unworthily absolved . l. . c. . r. . n. . p. . a priest , if by hearing the confession of a criminal he learn the guilt of another criminal , may not upon the account of this private information deny absolution to this latter criminal . l. . c. . r. . n. . p. . the priests if they rule religion may make themselves superiour to the supreme power . l. . c. . r. . n. . p. . the priesthood and supreme power were anciently vested in the same person . l. . c. . r. . n. . p. . priests were forbid to marry after ordination . l. . c. . r. . n. . p. . of the marriage of priests . see more m. voce marriage . the greek and eastern churches did oblige their priests to single life , if they were ordained in that estate . ibid. n. . p. . priests were permitted by the ancient church to marry after ordination . ibid. n. . p. . the practice of the latine church about the marriage of their priests . l. . c. . r. . n. . p. . the greek priests had two years probation allowed to them after their ordination , to try whether they could forbear marriage . ibid. n. . p. . concerning the second marriage of priests . ibid. n. . p. . tiberius was less observant of religion , because his opinion sav●●red much of predestination . l. . c. . r. . n. . p. . to praise an evil action , how far sinfull . l. . c. . r. . n. . p. . almost every word of the lords prayer was taken from the writings of pious men of the jewish nation . l. . c. . r. . n. . p. . private . a private evil is not to be done for a private good , but for a publick it may . l. . c. . r. . n. . p. . private persons may not be executioners of the sentence of death . l. . c. . r. . n. . p. . but it was permitted in some cases by the law of moses . ibid. in desert places , where no law is in force but that of nature , a private person may be judge and executioner too . l. . c. . r. . n. . p. . they may where the law has passed sentence and given leave . ibid. n. . p. . private persons that kill offenders , though they are quitted by the law , are not quitted in conscience . ibid. n. . p. . the measures of publick interest are not to be esteemed by private measures . l. . c. . r. . n. . p. . promise . a threatning , in all laws , leaves a greater obligation then a promise . l. . c. . r. . n. . p. . the rules of extention or diminution of promises are the same as of laws . l. . c. . r. . n. . p. . precept . the positive precepts of christ , in respect of the inward duty , bind all persons in all time even to present action . l. . c. . r. . n. . p. . particular precepts of christ bind , if they are affirmative and in special times and certain occasions . ibid. n. . p. . universal affirmative precepts bind in all times and on all occasions . ibid. n. . p. . whatsoever precept concerns every one by the nature of the thing , though delivered to a few persons , concerns all . l. . c. . r. . n. . p. . when the universal church does suppose her self bound by any preceptive words , though they were directed to particular persons , yet they are to be understood of universal concernment . l. . c. . r. . n. . p. . when a precept is addressed to a particular person , and yet hath a more full and better meaning if extended to the whole church , then its obligation is upon all . ibid. n. . p. . when any precept is personally addressed , & yet is enforced with the threatning of eternal death , it is of universal concernment . ibid. n. . p. . whatsoever precept concerns a moral duty , though delivered to a single person , obliges all . ibid. n. . p. . presumption . there are two kinds , first , of justice ; second , of caution . l. . c. . r. . n. . p. . an humane law founded upon a false presumption obliges not the conscience . l. . c. . r. . p. . but not so if it be a presumption of caution . ibid. n. . p. . laws , first , of favour relying upon a false presumption oblige not the conscience ; but laws , secondly , of duty doe . l. . c. . r. . n. . p. . promulgation . of promulgation of laws . l. . c. . r. . p. . a contract made before the promulgation of a law , but not performed till after , binds not . l. . c. . r. . n. . p. . prudentia distinguished from conscientia . l. . c. . r. . n. . p. . prejudice or passion , phancy and affection , error and illusion , are sometime mistaken for conscience . l. . c. . r. . n. . p. . how to know when one of these usurps the office of conscience . l. . c. . r. . n. . p. . concerning the authority of a probable doctor . l. . c. . r. . n. . p. . pupill . if a pupill in his minority make a contract with an adult to his own ruine , it is void . l. . c. . r. . n. . p. . if to his advantage it is valid . ibid. n. . p. ead . it is as great a sin to teach for necessary doctrines the prohibitions of men , as their injunctions . l. . c. . r. . n. . p. . no man can prescribe to truth . l. . c. . r. . n. . p. . preaching . there is an empire in preaching . l. . c. . r. . n. . p. . the supreme secular power ought to determine what doctrines shall be taught the people , and what not . l. . c. . r. . n. . p. . prison . one may escape from prison , if he can , though he stand condemned to die . l. . c. . r. . n. , . p. . a guilty prisoner may not say , not guilty , when he is justly interrogated . l. . c. . r. . n. . p. . the case of the kingdom of portugal , desiring the consecration of bishops from rome . l. . c. . r. . n. . p. . what is the principal , and what the accessory . l. . c. . r. n. . p. . privileges or concessions made to the church by the king , may by him be recalled . ibid. r. . n. . p. . of the use of singing psalms in the church . l. . c. . r. . n. . p. . all designs of profit or pleasure must be subordinate to religion . l. . c. . r. . n. . q. qvadragesima or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the council of nice signifies not lent. l. . c. . r. . n. . p. . whence that word is taken . ibid. n. . p. . quadragesima or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signifie fasts longer or shorter then daies . ibid. n. . p. . divers conjectures about the reason of the word quadragesima . ibid. n. . p. . r. ratihabition . how ratihabition contracts guilt . l. . c. . r. . n. . p. . ratihabition does not render guilty in foro humano . l. . c. . r. . n. . p. . reason . a weak reason is to be preferred before a long prevailing custome . l. . c. . r. . n. . p. . of what use it may be in religion . l. . c. . r. . n. . p. . it is denied in religion by papists and enthusiasts . ibid. n. , . p. . faith and it are not opposite . ibid. n. . p. . we embrace all religion by reason . ibid. n. . p. . faith is an act of reason . ibid. right reason is not the affirmative measure of things divine . l. . c. . r. . n. . p. . & n. . p. . the reason of man is a right judge if it be rightly informed . ibid. n. . p. . right reason is not the same in all constitutions of affairs . ibid. right reason is the negative measure of every article of faith. ibid. n. . p. . what things reason can discern to be certainly true or false . l. . c. . r. . n. . p. . our reason cannot discover the effects of all the power of god , but when they are revealed can consent to them . ibid. what is impossible or absurd to reason cannot be an article of faith. ibid. n. . p. . mistaken philosophy ought not to be urged for reason in questions of religion . ibid. n. . p. . how reason and faith serve one the other . ibid. n. . p. . it is a lawfull argument to prove a thing is against the word of god , because it is against reason . ibid. n. . p. . though natural reason cannot teach us the things of god , yet reason illuminated can . ibid. n. . p. . it is ratiocination that is fallible , not reason . ibid. n. . p. . in what manner reason is the measure of religion . ibid. n. . p. . reason is not the same alwaies . l. . c. . r. . n. . p. . infallible reasons are not to be required in moral actions to guide our selves by . l. . c. . r. . n. . p. . the same reason will not serve all states of men . l. . c. . r. . n. . p. . rules of prudence are not to be urged against reason and strict discourses . ibid. n. . p. . reason is not a meet indication of the laws of nature . l. . c. . r. . n. . p. . & l. . c. . r. . n. . p. . the uncertainty of reason . l. . c. . r. . n. . p. . the consequents of natural reason are no indication of a moral commandment . l. . c. . r. . n. . p. . right reason cannot be the rule of war. l. . c. . r. . n. . p. . ratio legis non est lex , sed quod ratione constituitur . l. . c. . r. . n. . p. . rebellion . rebellion against a lawful prince is not lawfull in any case . l. . c. . r. . per tot . p. . the primitive christians when most sharply prosecuted did never rebell . l. . c. . r. . n. . p. . natural reason forbids rebellion . ibid. n. . p. . of rebellion . l. . c. . r. . n. . p. . recreations . rules of conducting them . l. . c. . r. . n. . p. . of atilius regulus sent from carthage to rome to get an exchange of prisoners . l. . c. . r. . n. . p. . relative . if the relative be under the commandment , then also the correlative is . l. . c. . r. . n. . p. . the relative and correlative are to be judged of by the same reason of the law , when the reason equally concerns them , though only one be named . l. . c. . r. . n. . p. . religion . in the substantial matters of religion the laws of the country bind out of the dominions , but not in the ritual duties . l. . c. . r. . n. . p. . religion is the great instrument of political happiness . l. . c. . r. . n. . p. . numa to establish his government first settled religion livy , ibid. n. . p. . they that rule religion are supreme to the king. ibid. n. . p. . such propositions of religion as have great influence on government . ib. religion hath influence on persons as well as actions . ibid. n. . p. . ancient governments would not endure any change in religion . ibid. n. . p. . it was not in ancient times lawfull to dispute the religion of the country . ibid. n. . p. . change of religion brings great trouble . ibid. how far it concerns the supreme power to tolerate libertie of religion . ibid. n. . p. . kings have a legislative power in matters of religion . l. . c. . r. . n. . p. . religion and piety cannot cross one another . l. . c. . r. . n. . p. . the hurt religion hath received by the mixture of erroneous philosophy . l. . c. . r. . n. . p. . of what use reason is in religion . l. . c. . r. . n. . p. . & p. . we embrace all religion by reason . ibid. n. . p. . all temporal designs must be subordinate to religion . l. . c. . r. n. . renunciatio sui juris per poenitentiam revocari non potest . l. . c. . r. . n. . p. . the canon and civil law differ in their account of rapes . l. . c. . r. . n. . p. . causes of repetition are to be favoured more then causes of gain . l. . c. . r. . n. . p. . repentance . to defer repentance proceeds from evil principles and causes . l. . c. . r. . n. . p. . it is against the voice and intention of scripture . ibid. n. . p. . the danger of deferring repentance . ibid. p. . delaying repentance may turn to final impenitence . ibid. n. . p. . the example of the thief upon the cross no argument against it . ibid. n. . p. . to defer repentance is not consistent with any christian grace . ibid. n. . p. . all the while repentance is delayed a man is the object of the divine anger . ibid. n. . p. . god hath appointed no time but present for repentance . ibid. n. . p. . reasons why our repentance for any one sin should not be limited to one time or act . ibid. n. . p. . the measures of repentance . ibid. n. . p. . a man is not bound to weep for his sin as oft as he thinks of it . ibid. n. . p. . repentance must not be put off from hodie , and must continue every day in a proportionable measure . ib. n. . p. . repentance is a penal duty : it is an act of repentance to inflict punishment upon ones self . l. . c. . r. . n. . p. . of the measure of that sorrow that is required in repentance . l. . c. . r. . n. . p. . of death-bed repentance . l. . c. . r. . n. . p. . the doctrine of the church of rome concerning the time of repentance . ibid. n. . p. . their doctrine of the time of repentance destroys holy life . ibid. n. . p. . repentance must not be deferred after the sin once committed . ibid. n. . p. . repentance being deferred increases the sin . ibid. n. , . p. . he that deferrs his repentance resists the grace of god , and despises his goodness . ibid. n. . p. . he that deferrs repentance leaves the affection to sin unmortified . ibid. n. . p. . old men are more unfit for repentance . ibid. n. . p. . the state of sickness unfit for repentance . ibid. as he that deferrs taking physick if he be sick , encreases his disease . ibid. synesius denied the article of the resurrection , and some other , in dissimulation , to wave a bishoprick . l. . c. . r. . n. . p. . reservations . mental reservations are not lawfull . l. . c. . r. . n. . p. . it is lawfull to use them in some cases to divert the cruelty of tyrants . ibid. n. . p. . conditional reservations are lawfull . ibid. n. . p. . when words contain a double sense , the not explicating in what sense i speak , is no lie . ibid. n. . p. . revenge . it is not lawfull to pursue a mans revenge , no not by the hand of justice . l. . c. . r. . n. . p. . it is lawfull to require of the magistrate to punish him that is injurious to me , if i fear a future intolerable evil from him . ibid. n. . p. . what is meant by rights in the law of nature . l. . c. . r. . n. . p. . wherein the mosaick righteousness differs from the christian. l. . c. . r. . n. . p. . rites . the rites which the primitive church did borrow from the heathen were such as had no relation to doctrine . l. . c. . r. . n. . p. . in the substantial matters of religion the laws of the country bind out of the dominions , but not in the ritual duties . l. . c. . r. . n. . p. . the use of tradition in rituals . l. . c. . r. . n. . p. . rome , roman . many of the rites of the roman church are derived from the customs of the heathen . l. . c. . r. . n. . p. . those ceremonies which the primitive church did borrow from the heathen had no affinitie to doctrine . ibid. n. . p. . the canons of the bishop of rome oblige only his own subjects . l. . c. . r. . n. . p. . it is impossible they should all oblige , because of their contrariety to one another . ibid. n. . that bishop is not a law-giver to christendom , nor superiour to other bishops . ibid. n. . p. . instances wherein the roman church does advance some of her own commandments above those of god. l. . c. . r. . n. , , . p. , . there were two bishops of rome together in the time of s. peter . l. . c. . r. . n. . p. . the doctrine of the church of rome concerning the time of repentance . l. . c. . r. . n. . p. , . the roman church for years taught and practised the communicating of infants , and the contrary for other years . l. . c. . r. . n. . p. . rule . if there be no rule , we must look for examples . l. . c. . r. . n. . p. . rule of conscience is never the less one for the great difference of cases contradictorily determined . l. . c. . r. . n. . p. . of the use of philosophical rules in moral theology . pref. pag. . of serving god for reward . l. . c. . r. . n. . p. . s. sabbath . for what ends the sabbath was instituted . l. . c. . r. . n. . p. . of the jewish sabbath and the lords day . ibid. at the first the primitive christians kept both the jewish sabbath and the christian. ibid. n. . p. . the lords day did not succeed in the place of the sabbath . ibid. n. . p. . what is moral in the fourth commandment . ibid. the primitive christians affirm the fourth commandment is no part of the moral law. ibid. n. . p. . what honour christ and his apostles did to the first day of the week . ibid. n. . p. . how we are to celebrate the christian sabbath . ibid. n. . p. . in the command of the sabbath to distinguish the rest from the religion of the day . l. . c. . r. . n. . p. . & n. . p. . the rest of the sabbath was not moral , because it was broken upon many occasions . ibid. n. . p. . how the primitive christians kept the lords day . ibid. n. . p. . whatsoever duty is in scripture imposed on all mankind , is either in its own nature moral or by adoption . ibid. n. . p. . the lords day cannot be changed , because it is an order apostolical . l. . c. . r. . n. . p. . some trifling rules of the rabbins concerning the observing the sabbath & other feast-days . l. . c. . r. . n. . p. . the commandment of the jewish sabbath is not moral . l. . c. . r. . n. . p. . reasons why the maccabees did innocently break the sabbath , but the sons of eleazar could not lawfully yield to those that would force them to tast swines flesh . l. . c. . r. . n. . p. . sacrifices . they could not be taught by the law of nature . l. . c. . r. . n. . p. . reasons why god introduced the law of sacrifices . ibid. n. . p. . sacrifices commanded to the jews to prevent idolatry . ibid. sacrifices were penal duties . l. . c. . r. . n. . p. . that spiritual persons should not be exempt from secular jurisdiction . l. . c. . r. . n. . p. . the original of the sect of saducees . l. . c. . r. . n. . p. . sacrament . to deny the sacrament to the unworthy is not an act of jurisdiction but charity . l. . c. . r. . n. . p. . the apostles institutions concerning the sacrament oblige all christendom . l. . c. . r. . n. . p. . when and in what cases it is lawfull to chuse the safer side in any question of choice between two actions . l. . c. . r. . n. . p. . scandal . of scandal . l. . c. . r. . n. . p. , . & p. . an humane law that is unjust is not to be obeyed with scandal of others . l. . c. . r. . n. . p. . scripture . of the interpretation of it . l. . c. . r. . n. . p. . in the interpreting scripture the ordinary way caeteris paribus is to be preferred before the extraordinary . ibid. a moral demonstration cannot assure the conscience against scripture . l. . c. . r. . n. . p. . the h. scripture is the entire guide of our consciences . l. . c. . r. . n. . p. . whatsoever duty in scripture is imposed on all mankind , is either in its own nature moral or by adoption . l. . c. . r. . n. . p. . the h. scriptures contain the whole will of god. l. . c. . r. . n. . p. . the first ages of the church did appeal to scripture in all their questions . ibid. n. . p. . the primitive doctors did confute all heresies from scripture . ib. n. . p. . they did reject all articles of faith or rules of manners that were not in , nor could be proved from scripture . ibid. n. . p. . they did esteem the h. scriptures a sufficient and perfect rule of faith and manners . l. . c. . r. . n. . p. . that argument , scripture is not perfect without tradition , because tradition teaches us that scripture is the word of god , considered and answered . ibid. n. . p. . nothing is necessary either to be believed or done , unless it be in scripture ibid. n. . p. . a negative argument from scripture is not good , if the contrary affirmative can be drawn by consequence from any part of it . ibid. n. . p. . a negative argument from scripture does not conclude in qu. of fact . ibid. n. . p. . a negative argument out of scripture consisting in a single word or expression cannot be consequently deduced to deny the mysterie signified in that word . ibid. n. . p. . a negative argument from scripture is sufficient to prove an article not to be necessary of belief , but not sufficient to prove it to be true . ibid. n. . p. . whatsoever is not forbidden in scripture directly or by consequence , is lawful : and if not commanded , not necessary . ibid. n. . p. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negative out of scripture is not good . ibid. n. . p. . scripture may lawfully be quoted to a sense besides its first meaning , if the analogy will bear it . l. . c. . r. . n. . p. . scruple . of scruple of conscience . l. . c. . r. . p. , . the right course in case of scruple is to proceed to action . l. . c. . r. . n. . p. . against a doubting conscience a man may not act , but against a scrupulous he may . ibid. n. . p. . remedies against scruples of conscience . l. . c. . r. . n. . p. . advices to the scrupulous . ibid. n. . p. . let the scrupulous man divert his fears upon greater sins . ibid. n. . p. . he should avoid all excess in mortification and corporal austerities . ibid. n. . p. . what is true in the sciences may be false in law. pref. pag. . secret. humane laws bind the conscience in secret as well as in publick . l. . c. . r. . n. . p. . they have power over the conscience in inward and secret acts not directly but by accident . ibid. n. . p. . a secret action designed in the thoughts only , is not punishable by man ; proved by the sentence of cato . l. . c. . r. . n. . p. . in doubts of law the buyer must be favoured before the seller . l. . c. . r. . n. . p. . separate . in what cases it is lawfull for the people to separate from their bishop or minister . l. . c. . r. . n. . p. . it must be done by the authority of the prince . ibid. n. . p. . separation must not be made for a light cause . l. . c. . r. . n. . p. . sentence . generalc edictum accedente facti evidentia habet vim latae sententia . l. . c. . r. . n. . p. . in moses law if the criminal did voluntarily submit to punishment , his sentence was gentler then if the judge did it . l. . c. . r. . n. , , . p. . service . de offensionibus adversus dominum non est compensatio ad servitia eidem impensa . l. . c. . r. . n. . p. . the service of god does not only comprehend actions of religion . l. . c. . r. . n. . p. . of that shame that attends an evil conscience . l. . c. . r. . n. . p. . the state of sickness unfit for repentance . l. . c. . r. . n. . p. . silence . how far a silent consent makes us partakers of the guilt of others . l. . c. . r. . n. . p. . in what cases silence is a sign of consent . ibid. n. . p. . sometimes it is a sign of indifferencie . ibid. n. . p. . no silence is esteemed a ratihabition of a past act . ibid. n. . p. . of singing in the church . l. . c. . r. . n. . p. . sin. the baseness of it . l. . c. . r. . n. . p. . of the greatness of a sin we cannot take a direct account by the measure of that horrour is observed in the conscience of the sinner . ibid. n. . p. . it is not as great a sin to go against the conscience in those dictates which flow from reason , as those that come by nature or revelation . ibid. n. . p. . we cannot conclude that god hath pardoned our sins from our peace of conscience . ibid. n. . p. . a proposition that directly serves a sin is not the dictate of conscience . l. . c. . r. . n. . p. . bishops can directly give no laws that properly and immediately bind the transgressors under sin . l. . c. . r. . p. . acts mutually contradictory may be both sins to divers persons in different circumstances . l. . c. . r. . n. . p. . & reg . ead . n. . p. . a sin against a sure conscience though it be great , is not a double one . l. . c. . r. . n. . p. . of sins that have a double guilt . ibid. n. , . p. . no man can ever be in that condition that to obey god shall become a sin to him . l. . c. . r. . n. . p. . cautions propounded to those who counsell a lesser sin that thereby they may hinder a greater . l. . c. . r. . n. . p. . sin is sometime in the material part of the action , sometime in the formal part . ibid. n. . p. . what is that power of remitting sins given to the church . l. . c. . r. . n. . p. . all sin is voluntary . l. . c. . r. . p. . neither god nor the devil will or can force us to sin . ibid. n. . p. . how far it may be lawfull or innocent to permit a sin . l. . c. . r. . n. . p. . of the lawfulness of those trades that minister to sin . ibid. n. . p. . the external act of sin is worse then the same sin in the will. l. . c. . r. . n. . p. . it is charity to a malefactor to hinder him from committing the sin he hath resolved on . ibid. to him that commits a sin , all that evil that will follow the sin , if he knows it , but not designs it , is imputed for sin . ibid. n. . p. . to doe a great evil with a little malice is a greater sin , then to desire a great evil but act willingly a little one . ib. n. . p. . of the identity and diversitie of actions internal and external , and the multiplication of sins by them . ib. n. . p. . whether is the worse , he that sins willingly , or he that sins by folly and ignorance . l. . c. . r. . n. . p. . some sins of ignorance worse then some sins of malice . ibid. n. . p. . no effect which after a mans death happens , is imputable to him as a new sin . l. . c. . r. . n. . p. . sin , whatsoever event depends upon the will of another , is no longer upon his account then he actually or habitually desires or endeavours it . ibid. n. . p. . sin is unlawfull in the mind . l. . c. . r. . n. . p. . those sins whose evil consists wholly in relation to men with whom we converse , are not sins in the thought . ibid. n. . p. . in laws not only the contrary to the duty , but the privative is sin . l. . c. . r. . n. . p. . in what sense we are free from sin by christ. l. . c. . r. . n. . p. . sin in the thoughts in some instances is punishable . l. . c. . r. . n. . p. . an accidental evil effect consequent to my duty cannot make me sin . l. . c. . r. . n. . p. . if sinners become judges to punish themselves , they prevent the greater anger of god. l. . c. . r. . n. . p. . simony . the reproof of it . l. . c. . r. . n. . p. . & l. . p. . it is like the sin of simon magus , not the same sin . l. . c. . r. . n. . p. . of the marriage of sisters and brothers . l. . c. . r. . n. . p. . son. a son is bound to maintain his indigent father though outlawed . l. . c. . r. . n. . p. . it is no disobedience of a son to change his fathers religion . ib. r. . n. . p. . the religion of the son must not prejudice the civil rights of the father . ibid. n. . p. . a son is not to obey his father in things dishonest . ib. r. . n. . p. . if a son transgress the law by his fathers commandment , his punishment is the less . ibid. n. . p. . in what cases a son may complain of his father to the judge . ib. n. . p. . sons cannot lawfully enter into a state of religion without their fathers consent . l. . c. . r. . n. . p. . a son cannot withdraw himself from his fathers government , and put himself under another . ibid. n. . p. . examples of some holy men that left monastical life because they had not their parents leave . ibid. n. . p. . charles the great made a law against it . ibid. the son or daughter sins that marries against the consent of his father . ibid. n. . p. . the ancients accounted such marriages illegitimate . ib. n. . they were forbid by the natural and civil and canon law. ibid. n. , , . p. . a son in reason should be left at liberty in nothing more then in marriage . ibid. n. . p. . sons and daughters when they are of competent years and have the use of reason , may of themselves contract marriage . l. . c. . r. . n. . p. . a son may marry at the command of his prince against his fathers leave . ib. the marriage of sons and daughters is good against their fathers consent , because the marriage of slaves is valid in law against the consent of their lords . ibid. p. . a son is never exempted from his fathers natural power . ib. n. . p. . of his political power the laws prescribe the measure and bounds . ibid. if the son be a magistrate , the magistrate is exempted from the father power , but not the son. ibid. n. . p. . if a son enters into h. orders it does not quit him from his duty to his father . ibid. n. . p. . the son that is marriageable , his father being dead , is not under the power of his mother . ibid. n. . p. . a son may refuse to marry a virgin much inferiour to him , if his father offer her . ib. n. . p. . of the measure of that sorrow is required in repentance . l. . c. . r. . n. . p. . justinian gave leave to any man to kill the souldiers that came to plunder . l. . c. . r. . n. . p. . socrates by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not mean the day of the resurrection , but the passion . reasons to prove it . l. . c. . r. . n. . p. . spirit , spiritual . what the spirit is , and how it differs from the soul of man. l. . c. . r. . n. . p. . temporal things must not yield to every thing that is spiritual . l. . c. . r. . n. . p. . in what sense it is true that temporal things are subordinate to spiritual . ibid. n. . p. . concerning the preeminence of spiritual or temporal persons . ib. n. . p. . of the honour due to spiritual persons . ibid. n. . p. . spiritual persons have no temporal power . ibid. n. . p. . the spiritual power must yield to the temporal power so long , untill it appears that to forbear longer would be to neglect a duty , and displease god , and then they must disobey only passively . ibid. n. . p. . how the secular power differs from the spiritual . l. . c. . r. . n. . p. . spiritual censures must not be inflicted for temporal causes . ib. r. . n. . p. . that spiritual persons should not be exempt from secular jurisdiction . l. . c. . r. . n. . p. . sports . rules of conducting them . l. . c. . r. . n. . p. . stratagems . to use them is not to lie . l. . c. . r. . n. . p. . strangers . how far they are bound by the laws of the countrey where they are . l. . c. . r. . n. . p. . of eating things strangled . l. . c. . r. . n. . p. . subject . subjects sometime sin equally to those that command the sinfull action , sometime less , according to the different degrees of the authority . l. . c. . r. . n. . p. . the command of a superiour excuseth the subject in small matters , not in great . ibid. n. . p. . otherwise in the transgression of moral precepts then temporary and ritual . ibid. n. . p. . of subscribing confessions of churches or acts of a council . l. . c. . r. . n. . p. . it is better to suffer nobly , then to escape by a doubtfull way . l. . c. . r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is . l. . c. . r. . n. . p. . superstition . what influence it can have upon the morality of its effects . l. . c. . r. . n. . p. . concerning it . l. . c. . r. . n. . p. . & l. . c. . r. . n. . p. . & n. . p. . & ibid. n. . p. . suretie . no man can be surety for another in obligations to capital punishment . l. . c. . r. . n. . p. . but in pecuniary punishments he may . ibid. n. . p. . stories . l. . c. . r. . n. . p. . of cain and abel as it is in the tradition of the easterlings . l. . c. . r. . n. . p. . of others . l. . c. . r. . n. . p. . & l. . p. . & praf . p. . synesim used unlawfull arts to wave a prelacy . l. . c. . r. . n. . p. . t. temporal . temporal things ought not to yield to every thing that is spiritual . l. . c. . r. . n. . p. . in what sense temporal things are subordinate to spiritual . ibid. n. . p. . temporal things as well as spiritual are subordinate to the glory of god. ibid. n. . p. . of temptation . l. . c. . r. . n. . p. . extrae territorium jus dicenti impune non paretur . l. . c. . r. . n. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence taken to signifie lent. l. . c. . r. . n. . p. . of the books of mystical theology . l. . c. . r. . n. . p. . the difficulty of moral theology . pref. p. , . an example out of the old testament is not a sufficient warrant for us . l. . c. . r. . n. . p. . thief . if a thief make me promise to pay a sum of money the next day , though he sin against a natural law in so doing , yet the promise binds me . l. . c. . r. . n. . p. . the civil law permits a man to kill a night-thief . l. . c. . r. . n. . p. . thoughts . the superiour may punish the thoughts of the heart though they proceed not to action . l. . c. . r. . n. . p. . the jews taught that god would not punish the sin of the thoughts unless it were against the faith . l. . c. . r. . n. . p. . tithes . christians ought to pay tithes . l. . c. . r. . n. . p. . the pope did not well to dispense with the cistertians for paying tithes . l. . c. . r. . n. . p. . of tolerating disobedience to laws . l. . c. . r. . n. , . p. . trade . of the lawfullness of those trades that minister to sin . l. . c. . r. . n. . p. . whether the trade of cardmakers or dicemakers be lawful . ib. n. . p. . tradition . the reason of it . l. . c. . r. . n. . p. . what is the use of traditions . l. . c. . r. . n. . p. . those prerogatives that in the writings of the fathers are given to scripture under the name of tradition , the papists give to tradition as distinct from and opposite to scripture . ib. n. . p. . the primitive christians had that need of tradition that we have not . ibid. n. , . p. . the use of tradition in rituals . ibid. n. . p. . tradition uncertain , because hereticks and other evil persons have affixed the names of apostles and apostolical men to many books never writ by them , which now are not easily to be found out and distinguished . ibid. n. . p. . of the rules by which tradition is tryed . ib. n. . p. . tradition cannot receive sufficient authority either from the catholic church . l. . c. . r. . n. , . p. . the doctors . ibid. n. . p. . council . ibid. n. . p. . of tradition . l. . c. . r. . n. . p. . it is not of use , unless there be an uninterrupted succession from the apostles . ibid. n. . p. . truth . one truth cannot be against another . l. . c. . r. . n. . p. . no man can prescribe to truth . l. . c. . r. . n. . p. . of truth . l. . c. . r. . n. . p. . whether truth can be practised at all times . ibid. n. . to differ from the eternal truth is not the essence of a lie . ibid. n. . p. . every man hath a right to truth . ibid. n. . p. . that right may be taken away by other superiour rights . ibid. n. . p. . how it is that to tell truth is an act of justice . ibid. n. . p. . tutors , their power in inflicting punishments . l. . c. . r. . n. . p. . types . that opinion of some , that every rite in moses law answers to some rite of the christian , is not sound . l. . c. . r. . n. . p. . types and shaddows were for the old testament , not the new. l. . c. . r. . n. . p. . tyrant . what duty is required of us toward a tyrant . l. . c. . r. . n. . p. . when a tyrant power threatens death to make the obedient subject contemn the law , the subject ought rather to die then disobey the law. l. . c. . r. . n. . p. . difference between a tyrant and a king. l. . c. . r. . n. . p. . & l. . c. . r. . n. . p. . tribute . of laws made concerning it . l. . c. . r. . per tot . p. . obedience is due to them , that tribute is . ibid. n. . p. . taxes are to be paid for conscience , though they are odious and of ill name . ibid. n. . p. . tribute must be imposed by none but the supreme power , unless it be penal tribute . l. . c. . r. . n. . p. . v. vertue . to love vertue merely for its own sake is not the inseparable character of a good man. l. . c. . r. . n. . p. . what it is to love vertue for vertues sake . ib. & l. . c. . r. . n. . virgin. it is not lawful for a virgin to kill her self to save her virginity , though there be no other way of preserving it . l. . c. . r. . n. . p. . & ibid. n. . p. . virginity is not more holy then chast marriage . l. . c. . r. . n. . p. . understanding . all that is above our understanding is not against it . l. . c. . r. . n. . p. . obedience of the understanding in what particulars it consisteth . ib. n. . p. . the understanding may not chuse the lesser truth , though it may innocently chuse the lesser good . l. . c. . r. . n. . p. . of the marriage of uncles and nieces . l. . c. . r. . n. . p. . of usury . l. . c. . r. . n. . p. . & l. . c. . r. . n. . p. . of the morality of those actions that are involuntary in the effect , but voluntary in respect of the cause . l. . c. . r. . p. . a vow if it be not voluntary is no vow . l. . c. . r. . n. . p. . w. war. of the measures of war by christs law . l. . c. . r. . n. . p. . right reason cannot be the rule of war. ibid. n. . p. . war cannot be conducted by the laws of nature . ibid. n. . p. . the law of nations cannot be the measure of war. ibid. n. . p. . the christian law hath made no particular provisions for the conduct of war under a proper title . ib. n. . p. . the christian religion if it were rightly embraced would prevent all war. ibid. of war defensive . ibid. n. . p. . offensive . ibid. n. . p. . examples out of the old testament in matter of war are dangerous precedents . ibid. n. . p. . a just war is not the breach of that commandment that forbids killing . l. . c. . r. . n. . p. . in a just war it is lawfull to deceive the enemy , but not to lie . l. . c. . r. . n. . p. . of pledges is war. ib. r. . n. . p. . we should be watchfull over our actions and words . l. . c. . r. . n. . p. . the use of white garments in religion . l. . c. . r. . n. . p. , . wicked men cannot have true peace of conscience . l. . c. . r. . n. . p. . will. the distinction of gods secret and revealed will is unreasonable . l. . c. . r. . n. . p. . god cannot have two wills. ibid. n. . p. . acts of the will and understanding are good and bad from the object . ibid. r. . n. . p. . where the understanding is wrong and the will wholly right , the action is accepted and the errour pardoned . ibid. n. . p. . the will may chuse the lesser good , but not the understanding the less truth . l. . c. . r. . n. . p. . a man is rendred good or bad only by his will. l. . c. . r. . n. . p. . the will of man is free to action . ibid. n. . p. . the will is free in actions moral and spiritual . ibid. n. . p. . libertie of will in good things is a piece of weakness . ibid. n. . p. . to grant libertie of will does not disparage the grace of god. ib. n. . p. . the will is in every action good or bad . ibid. n. , . p. . the other faculties of the soul are not changed by good or bad objects . ibid. n. . p. . the material part of the sin is in them , the formal only in the will. ib. n. . p. . all acts that pass without any consent of the will are indifferent . ibid. n. . p. . no action of the will is indifferent . ibid. n. . p. . the will hath six steps or degrees of volition . l. . c. . r. . n. . p. . the first inclination of the will is not sinfull . ibid. all the moralitie of any action depends wholly on the will , and is seated in the inner man. ibid. n. . p. . the external act of sin is more then the same sin in the will. ibid. p. . all sin is in the will , and is there completed . ibid. n. . p. . in what manner execution of the intention adds to the crime . ibid. n. . p. . wills or testaments . in wills or testaments there arising a doubt , the lesser burden is to be laid upon the executor . l. . c. . r. . n. . p. . the heir is to be favoured against the legatees , unless god and religion be the legatee . ibid. n. . p. . wine . the heathens used to compleat their covenants with drinking blood , or wine instead of it . l. . c. . r. . n. . p. . the encratites and manichees sinned in abstaining from the use of wine . l. . c. . r. . n. . p. . but the rechabites did not , and why . ibid. n. . p. . in what cases the sentence of a good and wise man may determine the choice . l. . c. . r. . n. . p. . & p. . women , wife . it is not well for women to baptize . l. . c. . r. . n. . p. . of women wearing mens cloths . l. . c. . r. . n. . p. . s. pelagia did wear mans cloths to avoid temptation . ibid. women are to be admitted to the sacrament . l. . c. . r. . n. . p. . scriptura loquens in masculino , procedit etiam in foeminino . ibid. in scripture a betrothed woman is called wife before marriage , and her falshood to her spouse hath the same punishment as adultery . l. . c. . r. . n. . p. . the wife sinning is excused by the hubands command in small matters , not in greater . ibid. words . of their signification in laws . l. . c. . r. . n. , , , . p. , . that is the meaning of the words of the law , that does the work of the law. ibid. n. . p. . how far the words of a law may be drawn to prove a sin forbidden to be great or small . l. . c. . r. . n. . p. . we should be watchfull over our actions and words . l. . c. . r. . n. . p. . worship . the vanity of that distinction of relative and terminative worship . l. . c. . r. . n. . p. . will-worship . l. . c. . r. . n. . p. . god is to be worshipped by nothing but what himself appointeth . ibid. there can be no will-worship in acts internal of the soul. ib. n. . p. . he that kills a child in the wombe is guilty of murther . l. . c. . r. . n. . p. . y. young men should not be permitted to game . l. . c. . r. . n. . p. . z. of the jewish zelots . l. . c. . r. . n. . p. . finis . errata sic corrige . vol. i. page . l. . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. a few fishermen . l. . r. to be fit . l. . r. stronger argument . l. . r. yet then they . l. . r. every accident . l. . dele and humane . . l. . r. indeed . l. . r. this than any . l. . r. particulars , made relative . l. . r. which is serv'd by justice . . l. . r. so wholy . l. . r. yet the arg . . l. . r. nations . l. . r. no more : by . l. . r. too near l. . r. before ) it was . l. . r. any foot-steps . l. . r. is to be . l. & . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . after because , dele yet . l. . r. a degree pag. . l. . r. branle . l. . r. idol . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. prunetana . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. posture . l. . r. heard , possibly there l. . r. against reason , it . l. . r. presidents . l. . r. be not . l. . after observe , dele but . l. . r. morally . l. . r. beginning form'd with . l. . r. traditionis l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. apostles ministery . l. . r. taken notice . l. . r. life issuing . l. . after appendage , dele and . l. . r. ease of rigour . l. . dele , but i shall give an account of that inquiry in some of the following pages . . l. . r. they oblige pag. . l. . r. in it , but . l. . r. s. gregory . l. . r. is not an adequate . l. . r. christ are or ought vol. ii. pag. . l. . r. by publishing . l. . r. as in parlies . l. . r. and they who may . l. . after but not , dele to . l. . r. an usual . l. . r. ne respublica . l. ult . r. seres . l. . r. fuerant . l. . r. inviolabiliter . l. . r. talents . l. . r. that ; it must . l. . r. are to be . l. . r. enter into . l. . r. non amare — infania . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. our own . l. . r. ( as pyrrho did ) he see . l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a catalogue of some books printed for richard royston at the angel in ivy-lane , london . books and sermons written by j. taylor d. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a course of sermons for all the sundays of the year ; together with a discourse of the divine institution , necessity , sacredness and separation of the office ministerial , in fol. . the history of the life and death of the ever-blessed jesus christ , the third edition in fol. . the rule and exercises of holy living , in . . the rule and exercises of holy dying , in . . the golden grove , or a manual of daily prayers , fitted to the daies of the week , together with a short method of peace and holiness , in . . a collection of polemical and moral discourses , in fol. newly reprinted . . a discourse of the nature , offices & measure of friendship , in . new . . a collection of offices or forms of prayer fitted to the needs of all christians , taken out of the scriptures and ancient liturgies of several churches , especially the greek , together with the psalter or psalms of david after the kings translation , in a large octavo , newly published . . ductor dubitantium , or the rule of conscience , fol. in two volumes . . the doctrine and practice of repentance , describing the necessities of a strict , a holy and a christian life : serving as a necessary supplement unto the rule of conscience . books written by the late reverend dr. henry hammond . a paraphrase and annotations upon all the books of the new testament , by hen. hammond d. d. in fol. the second edition enlarged . . a paraphrase and annotations upon the books of the psalms , briefly explaining the difficulties thereof , by hen. hammond d. d. fol. new . . the practical catechisme , with other english treatises , in two volumes in . . dissertationes quatuor quibus episcopatus jura ex s. scripturis & primava antiquitate adstruuntur , contra sententiam d. blondelli & aliorum . in . . a letter of resolution in six queries , in . . of schisme . a defence of the church of england against the exceptions of the romanists , in . . of fundamentals in a notion referring to practice , in . . paraenesis , or a seasonable exhortation to all true sons of the church of england , in . . a collection of several replies and vindications published of late , most of them in defence of the church of england , now put together in four volumes . newly published , in . . the dispatcher dispatch'd , in answer to a roman catholick book intituled schism dispatch'd , in . new . . a review of the paraphrase and annotations on all the books of the new testament , with some additions and alterations , in . . some profitable directions both for priest & people , in two sermons , in . new . notes, typically marginal, from the original text notes for div a -e jer. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luke . . lib. , . of eccle. polity . lib. . de rep . eccles. notes for div a -e a eman. sa. aphor . v. furtum . * prov. . . b idem v. restitutio . c diana de euchar . in compend . n. . n. . n. . idem de poenit . n. . num . . num . , & , & . num . . num . . id. verb. detractio . num . . dispensatio . num . . concil . trid. sess . . cap. . dian. compend . de poenit . sacram. n. . clavis regia , l. . c. . n. . sa aphor . verb. jejun . n. . ibid. n. . idem verb. dubium . suarez lib. . deleg . cap. . n. . * vide summas cas. consc. in verbis , immunitas . ecclesia . hospitale . privilegium . clericus . monasterium . &c. tract . de decretis . seneca ad lucilium . eccles. . . arist. lib. ● eth . c. . de doct . christi . li. . c. . cōfess . l . c. . g. of . in c. quo●um appell . non ●●cipiuntu● . b. . . ad olynth . . isa. . , . notes for div a -e §. . lib. de interiori domo . . exod. . . lib. . de vero cultu . cap. . . . lib. de testimon . animae . . . . psal. . . . heb. . . jer. . . . * eccles. . . john . . apud syros conscientia dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formavit , depinxit , descripsit ; quia scil . conscientia notat & pingit actiones nostras in tabula cordis . * prov. . . heb. . . in epist. ad rom. cap. . lib. . . rom. . . titus . ● . marc. . . philip. . . co● . . . luc. . . rom. . . rom. . . ephes . . rom. . . . . de interiori domo cap. ● . . a ubi supsa . in psal. . . . . . . tim. . v. ● . a verb. cons●ientia . b in c●cum cau sa de testi . c in §. s●d iste . instu . de act. gl. in c. statut . §. assess . detent . ecclus. . , alia● . . . . . . . . acts . . & . . rom. . . cor. . . & . . tim. . . . & . . tim. . . titus . . pet. . . . . heb. . . . horat. de art● poet. rom. . . iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 〈◊〉 〈◊〉 . . . cor. . cicero . tuscul . de inter. dom . lib. . cap. ult . . rom. . ● . cicero pro cluentio . lucretius ▪ . in epic●●● james . , , . . juven . sat. . 〈◊〉 . sat. . . . apud publianum . plautus . . macc ▪ . ● . aeneid . . . cicero de ●egib . l. . rom ●●● . . a. gell. l. . c. . lib. . annal. . . epicharm . de hono● con●u● . 〈…〉 〈…〉 j●r . ●● . . lucret. . de profugit . . juvenal . martial . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . . levit. . . deuter. . ● isai. . . lib. . c. ● . . aeschyl . senec. 〈◊〉 act. . . . . 〈◊〉 c●● . ● . prov. , . eccl●s . ● . 〈…〉 lib. . de be●efic . c. . orat. . . cicero pro milone . . . tim. ● . ● . tim. . . tim. . . h●b . . . . . acts . . prosper epigr. de cohibenda ira . . . . . in lava●ro conscien● . lib. . samil epist. . lib. . ep . . mart. ecclus. . . . . eccl●●s . . . . . . in rule . numb . . & se● . . rom. . . . . . . . . in epicter . lib. . c. . . . . . . . . . . . . . . . . . . . aristo● . ethic. lib. . cap. . . . rom. . . . . de bellis sytiacis . . . cor. . . . . . ad annum . sect . . a. d. . n. . . . . john . . cor. . . . cor. . . . . . . . . . . . . . . . . . . . prosper c. ● . de ingrat . prosp. de praedest . . cap. . . . . . . . . . . isa. . . & . . ezek. . . . . . . . . . . . . . . . . . luke . . . . rom. . . pet. . . . . . . . . . . . . . . . . . . . vide aristot. de anima lib. . text . . . . lib. . ep . . . . . . . . . . . . . . . . cor. . . . p●● . . . . . . . . 〈…〉 〈…〉 . . . . . . . . . . plin. li. ● . ep . . vide rule of holy living chap. . §. . . . . . plin. li. . ep . . . . . . . . . . . . . . cor. . . . . . . malachi . , &c. psal. . . . cor. . ● . . in apocal. . . . . . . . . . . . cap. pastoralis . § 〈…〉 de ●fficio & pote●● judicis delegati . . . , . . john . in psal. . . . . . 〈…〉 . . . . . exod. . . . . . . . . . . . . . . c. penult . de reg . jur . . . tertul. ●ib . de 〈…〉 . . . . . . . . unum necessar . . . . . prov. . . . . . . . . . tit. . . deuter. . . . rom. ● . vide chrysost. in hunc locum , s. ambros. ib. & theophyl● . ibid. . . gal. . . . . . james . . . . part. . decret . dist . . c. . . . . . . . 〈…〉 & 〈◊〉 . . . . . . . . . . . . . . . . . . . cha. . rule . . . . . . . . . . . . castropal . tom . . dis . . punct . . n. . . . . . . . . . . . . . . . . . . lib. de praecept . & dispens . . . . . . . vide chap. . . * sanchez . select . . disp . . num . . meroiia in florileg . verb. conscientiâ nu . . b●●dus de conscientia discept . . cap. . . . . vide chap. . rule . . . . . . . 〈◊〉 . ethic. l. . c. . . . . . . . . . . . . . . . . euseb. lib. . c. . praep . euang. . . . . . . . . . . . . . . . . . . . . . . . . . . . ch● . . rule . . . . lib. . c . instit . . . * 〈◊〉 of this 〈◊〉 * 〈◊〉 . rule . . lib. . de an●ma . text . . . . . . . . . . . . . . . cha rule . . . . . . . . . . . . . . . . . . . . . l p. ver . sed 〈◊〉 c de veter● jure enucle●●●o . cap. nicaena syn. dus . dist . . . in protag . plat. . de nat . deor. vide libe . ep of prophes . sect. . d●ille du vrai usage des peres . . . . c. earch . . . . . . . eth. lib. . ● . ● . . . . . . . pet . , tit. . . . . . epist. . aeneid . l. . . horat. l. . ep . ● . videat lector epist. . sancti augustini ; quae est ad hieronymum . & epist. ad fortunatum . . . . . . . . . . . . . lib. . contr . faustum cap. . & habetur cap. quid culpatur . . qu. . . . . . . . . . . . . . . . . . . . rom. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ci●p . . rule . . . . . . . . . * rule . . . . . . concil . t●le● . can . temp . martini p. lib. . cap. ● . ethic. . . . . . . in . matth. caus. . ● . c. sicut . prov. . . . . lib. . . m●●●h . . . . . . c. ● . c. . tim. . ▪ . . . . * s. ambros. lib. . c. ▪ de patriarch . abraham . hom. . ad pop ▪ antiochen . l. c. . de adulterin . conjug . l●b . . moral . ● ▪ . . . . . . g●rson tract . . in magnif . num ▪ . lit ▪ f. . . . l. . epist. rerum senilium . lib . offic. . rom. . . . kings . ▪ jerem. . lib. . c. . lib. . appo●t● . . . . . . . . . . . . . . . . . prov. . . . . . . . . . . . . . . . . . . . antonin . in sum . . p. tit . ● c. . . . . . . . . . . . . . . . luke . . james . . . . lib. . c. ●●riri de rerum 〈◊〉 erate . epist. l. . . . . . . . constit. apost . l. . c . . valla elegant . l. . c. . . l. . c. . lib. . c. . & . lib. . c. ● ethic. . e●hic . l. . c. . rhetor. l. . c. . l. . ff . de jure & justitia . arbiter . . . . . l. . ff . de justitia & jure . . q. ● . art . . elegant . l. . c. . see great e●● emplat . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. . c. . orat. contr . aristocratem . contr. celsum . . a l. . contr . jovin . b hom. . sup . genes . c l. . comm. sup . luc. . d in cap. . eph. l. . ss . si qu●drupes . §. . . . de praescrip● . . . . in synopsi li. . . . lib . polit. c. . . . in thalia . arist. rheot●● . l. . c. . . v● . f●c● . 〈…〉 . l. . cap. . lib. . c. . c●p. . 〈…〉 . app●an . d● b●l. sy●● orat. pro c●a . . . . maxim. ty● dissert . ● . . . see the preface to the great exempl●r . n. . . lib. . tit . . prochir . . lib. de repub. juven . sat. ● . . . . lib. de anima cap. . . . . . . a epist. . ad algas . q. . b adrv judxos c. . . . . . dist. . in princ . . . adv. marcion . lib. . adv. praxeam . . . . . . . . . . . . . . . . q. . ad , & . . . lib. . de inv . & ●● . , & . de 〈◊〉 . lib. . ●● . de justit . & jure . . 〈…〉 . . 〈…〉 . c. . . . , de repub , . de consol . philosoph . . aenei● ▪ tac , 〈◊〉 ▪ . . . ovid. l. . eleg. . reg. fusior . inter . . . . . . . . . . 〈…〉 . 〈…〉 . 〈◊〉 , , . . . . lib. . de lege . . . navarrus enclyri●● . c. . ●t con●●●gatio cardinalium quos tal● & 〈◊〉 putidi pudibat 〈…〉 rem factum aut dictam , & 〈◊〉 clandesina etiam poll concilium rata manere , sicut & eate . consula●●unt sc. famae concilii , non propriae , aut rem tam contam , verba tam 〈…〉 non crubuerunt . . . . . . . . . . lib. . ep. ad calvisium . lib. . epist. . . . . . . . . rule . 〈…〉 . . . . . . . . . . . . . l. si stipuletur . de verb. oblig . . . . vide reg . . n. , . &c. . . . . . . . . . . . . . . . . . . . . . . l. manumissiones , & l. jus civile . ff . de justitia & jure . & in sect. jus autem . instit . de ju●e natur. gentium & civili . . . . . . . . . . . . . . . l. . de bene● . . . . . . . 〈◊〉 . tit . 〈◊〉 synedrio . josh. . sam. . . & . . king. . . . adv. cel● . ● l. . de non esu anim . . . . . . . jer. . , &c. psal. . & . & . isaiah . jer. . micah . . * jer. . isaiah . malach. . . exod. . . sam. . . sam. . . . iren. l. . c. . epiphan . haer . , , , . hieron . ep . . ad augustin . damasc. verb. nazaraei . euseb. l. . c. . august . haeres . , & . . luke . . rom. . . rom. . . heb. . . gal. . . . coloss. , . . acts . novel . . a in ap. c. b in octivio . c eccles. hist. lib. . c. . d c. . vide etiam clemen alex. paedag. l. . c. . niceph. lib. . c. . & idem vide●● est apud lucianum in pereg. . gen . . . . a ve●s . . b ve●● . . vide . aug. lib. . c . con●●● adve●iari●● legis & 〈…〉 . . . cor. ● . . pho●yl . . levit. . . . math. . cor. . . rom. . . ●e jejuniis . . metam . l. . lib. . c. . cont . faustum manich. . . . . . . . levit. . ● . . . cap. . explan . in levit. . l. nemo . de regul . juris . l. . de aqua pluvia arcenda . qu. . super levit. . . . . ●● . . isai. ●●anc●● vict. de sacram. de read . de● con . . le● , . ●● . cor. ●● . . . papin . stat . thebaid . . . . . gen. . . matth. . . . hist. animal . l. . c. . plin. nat. hist. ● . . varro de re rustic● , . . m●an● . . eur. in andro. michael ephe. in arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad nicomach . rom. . . &c. vide tiraq . l. . connub . n. . xenoph. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . agath . hist. . lib. . . c. lex illa . §. incest . . q. . l. si adult . cum incest . in prin . d. de adult . text. in authen● ic . de incest . nupt . 〈◊〉 p●inc . co●●at . . c. cum secund . leges 〈…〉 . . in . ad n●● . plut. in the● , vide lucian . l. de sacrificiis , . vide alex. 〈◊〉 alexan. l. . c , . geni●l . dierum . . metam . l. . . . quest. ●● . . . lib. . annal. . l. 〈◊〉 de civit . d●i . c. . l. . de sinib. gen. . . . 〈◊〉 . . . . s. amb. ep . . ad paternum . . . * supra n. . . . . de leg . special , . le. it . . vers . . . . . . . . . . . . . exod. . . jer. . . num. . . numbers . ter. in phor . in danaidib . adelphi . ruth . . . luke . . . . . . . annal. l , . l. . ad v. c. l. . anti● ▪ . . l●●si nepot . . d. de ●it . nupt . ● . conditioni . . c de instit . & subst . . l. . c. . de civit . dei. . . c. lit . extr . de ●●stit . sponsal . . concil . tolet. . c. . concil . worm . . . . . l. . varia● 〈◊〉 . . . . . . . cicero de sia . . . . . . lib. . . . . . . . xenophon . l. . de cy● instic . . . . . . . 〈◊〉 . met. . lib. . c. . de civis . dei. . . rom. . ● . . job . . , ● . . levit. . ● . hierocles . tertul. . john. . . job . . , . . . . . . lib. adv . jud. ibid. . . . . . . . . lib. . c. . in princip . . . lev. . , ▪ . . . . synops. scripr . tom . ▪ l. . contr . jul. in c. . hos. in . levit. . l. . strom . qu. . in ex. a in . exod. b sup. salv . reg. . l. . antiq. c. . l. . hom . . in exod. in carm. * in . ephes ▪ . . . . . . . . . . . vid. manasseh be● lsrael in concil . q . & tertul. l. . contr . marcion . c. . gab. vasquez . disp . . c. . . . . deut . . isai. . . acts. . . . tim. . , . . . . . . . . act. . . . pet. . . . . . 〈…〉 . 〈…〉 i●● . . , ●● . luke . ●● . * si quis dicat quòd spiritus s. in columba apparuit , & pater in veteri testamento sub aliquibus corpo●alibus form●● ideoque possunt & illi per imagines repraesentari ; dicendum quòd illae formae corporales , non fuerunt à patre vel spiritu sancto assumptae , & ideò repraesentatio eorum per imagines , non est repraesentatio personae divina ; sed repraesentatio illius formae secundùm se. propterea non debetur ei aliqua reverentia sicut nec illis formis secundùm se. nec illae formae fuerunt ad repraesentandas divinas personas , sed ad repraesentandum effectus , quos divinae personae faciebant in rebus . durand . in . sent. dist. q. . n. . bibl. vulg. . idem ●●iam videre est apud diodo● . s●●●l . s●romat . . a l. . con . celi . b de coron . mil. c l. . c. . praep . evang. d orat. contra gentes . e in c. . is●i . f de fide & symbol . c. . g in deut. q. . h l. . de orth. fide c . i l. . c. . de invent . k rom. . . l. . in somn. scip. c. . . . in c. . acts. judg. . ep. . ad val. . ep . ad januar. . ut vid. est ap . bellar. de imag . . l. . con . cels. . . . in●●● . moral . part . . l. . c. . . ●●it rom. p . salve sancta facies nostri redemptoris , in qua nitet species divini splendoris , impressa panniculo nivei candoris . salve vultus domini , imago beata , nes deduc ad propria ● felix figura ad videndum faciem christi , quae est pura . … ave ferrum triumphale , felix hasta . nos amore per te fixi saucia . . l. . de trin. c. . . . in cor. . l. p. ●● . de spect c. . s●●ma● . l. & in protrep . p. . ed●● paris . l. . con . cel● . d● idol . c. . l. . c. . adv . marcion . * sup. r. . n. . de idol . c. . de idol . c. . . de idol . c. . s●ro●●● . . l. . con . ce●● . . l. . c. de orig . erroris . judges . . . 〈…〉 . syn. . act. . an. dom. . senon . . c. . . syn. . act. . . 〈…〉 a legat. pro christian. b l. adv : gentes . c l. . div . inst . c. . in init . d de civi● dei l. . c. . & in psal. . conc . . & l. . de doctr . christ. e dec. . l. . f recog . l. . lucil. consult . loc . de imagin . de invent . rer . in decal . parc . . c. . pontific . rom. vid. missal . rom. sub tit . der●tu servan . pietro 〈◊〉 hist. delle ind ▪ l. . c. . . . l. , c. , . de idolatr . l. . ad quirin c. . &c. . de exhort . marty . origen . hom . . in ex. l. . contr . faust , c. . & . . . l ● c. ● . homer . s. aug. l. . de genes . ad li● . c. . . . apol. . . . . . ● acts. . . can. . a. d. . . epist. ad mag. l. . c. ●● . l ● . . coloss. . . . cor. . . . can. . . gal. . . in hunc locum apud euseb. . contr. adam . man. c. . ●●i . ● . . . ep ▪ . ad . fid. 〈◊〉 . ad januar. can. . can. . in psal. . co● . . . apoc. . ● . . macrob. . acts . . v. act. . et . . . . luk. , & . . . ep●ad magn●● . l. omnes c. de fer●is . . . ibidem . apol. . l. . ep . . l. omnes . cod. de feriis ▪ can. , in itinerat . l. de decem chordis . c. . gloss. ordinar . in . matth. . in decal . . . . eurip. . . ●● hunc locum . . . vid. aquinat . . q. . art . . . 〈…〉 ● . . . . . . . . . . john. . . . . . . . . . . . . . . . . . . . . . cic. pro mil. ovid. . . . . . seneca de vita beata . c. . . . . de virgin. . . mac. . . . . . . . . . foxe martyros . s. cyprian . ● pet. . . hiercel . in ca●m . aur . . . . . . . . . . . . . . . . . . . . . . . matth. . , , . . . . . . . . . . . . . . mark. . . gal. . . . . . . hebr. . . . . . . 〈…〉 . c. . rom. . . . . . . . . . . per scriptor diognetum . . matth . & math. . deiis qui tardè à numine pu●iuntur . matth. . . . . . . . . . . rom. . . . cor. . . . james . . . . lib. . . . . . . . . . . . . . . . . . . joel . . . cap. . rul . . . . . . . . king. . ● . . . . cor. . . cor. . . acts . , . cor. . . luke . . . . . . . l. . c. . ubi supra . . in cor. . gal. . . 〈…〉 cor. . , . . ap● . . cor. . . . . . hebr. . . matth. . matth. . . in cor. . ration . l c ▪ . . ep. ad philad . sup. cor ▪ . & sup cor. hom . . cor. . , . cor. . . . lib. . ep . . . can. . . 〈…〉 〈…〉 . 〈…〉 . . . de 〈◊〉 c. . & q . c. . in decr . 〈…〉 a●gypt . de consecrat . 〈◊〉 . . can. 〈◊〉 omne . . l. . c. . . part sum . q. art . . 〈…〉 . ar● . ● . q. . . . . rom. . rom. . . . l. . ep . . . . . . . . quaest. . memb . art . quaest. . a . sent. dist . art . . b . part . sum. q. . art . . c ●●ist ▪ . q. . d dist . . art . . . gal. . . chrysost. hom . . in cor. l. . ep . . . . . . ecclus. . , , . . . * doctrine & practice of repentance . c. . . . * vide book . chapt. . rul . . n. . &c. usque ad finem . . . . . . . . . . . chap. . r●● . . . . . . * c. proposuit . de concess . praebend . ● . . . * in c. quae in eccles. inconst . n. , . . can●s re●ect . 〈…〉 . ad finem . . psal. . . . . . . matth. . . matth. . . john . . . . . . . . . . . . . . . . . . . . . . cor. . . . . . . juvenal . l. . satyr . . . . . . . s. august . de vera relig . c. . non sit nobisreligio in phantasmatibus nostris . melius est enim qualecūque verum quam omne quicquid arbitrio cogi potest . lib. . de consens . fvan● . cap. . . de●●● . . vers. . . matt. . , . mark . . . . . . . . king. . . . . sam. . . ch●on . . . & . . . s. chrysost. in rom. . * doctrine & pract . of repen cap. . . . socrat. lib. ● . c. . . . * joh. . . . . . isa. . , , . cor. . . . . * multi commentariorum & 〈◊〉 versiarum scriptores ex his verbis 〈◊〉 , homines illius seculi novos rius , no●●s ceremoni as & religionis formas instit●isse ; quia scil . certum est , ab exor●●o humani generis homines deum colu●se , atque adeò invocasse nomen domini . hoc ergo quod quasi de novo factum 〈◊〉 , est institutio novorum rituum , quibus quasi de proprio deum ●olere volucru●● at notandum est in horum verborum sensu nihil esse certii quod ad hanc rem possit pertinere . nam passim in hebraeorum cōmentariis seculum enoch tanquam impium memoratur : et hebrai expon●re solebant hunc locum quasi sensus esset , tunc cum enoch natus 〈◊〉 homines pr●fanasse nomen domini invocando nomea ejus super creatur●s , sic ●●●rbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , derivatum scil . à voce colin , i. e. pr●sana , profanasse interpret●● sunt : homines sc●● tunc coepisse appellare ●●lios hominum , & animalia , & herb 〈◊〉 nomine dei sancti benedicti . abenez●● a. & abrabaneel simpliciorem horum ●erborii sensum re●inuerunt : caeperu●● scil . commemorate creatorem suum , & ad nomen ejus opera & orationes dirigere . a a de statuis . b ad quest. . . ethic l. . c. . * lex dei mentem nostram incendens , eam ad se pertrahit , conscientiámque nostram vellicat quae & ipsa mentis nostrae lex dicitur . damascen . lib. . cap. . de fide . ●ibi clichtovaeus sic exponit , lex mentis nostrae est ipsa naturalis ratio dei legem habens sibi inditam , impressámque & insitam qu bonum à malo interno luminc di●adicam ●● . s. hieronymus episi . . ad algasi . q. . hanc legè appellat legem intelligentiae , quam ignorat pueritia , nescii infantia , tunc a venit & praecipit , quando incipit intelligentia . b. maximus tom . . biblioth . centur . . c. . lex naturae est ratio naturalis , quae captivum tenet sensum ad delendam vim irrationalem . hoc dixit imperfectè , quia ratio naturali● ta●●m est maieria legis naturalis . rectiusa . s. augustinus , l. . de sermone domini in monto , nullam animam esse quae ratiocinar● possit , in cujus conscientia non loquatur deus : quis n. legem naturalem in cordibus hominum scribit nisi deus ? hoc scil . innuens non rationē solam , sed deum loquentem ex principiis nostra rationis sanxisse legem . idem dixit explicatius , l. . contr . faustum c. . legem aeternam esse divinam rationem vel voluntatem ordinem naturalem cōservari jubentem perturbari vetantem . . levit. . . d. ● . lib. . c. . num. . * in epi●● . de perfidia euic●●● & libro super illud , omnia mihi : radia sunt . antiq. jud. l. . c. . . hebr. . lib . & lib. . de legibus . videl●● dial . to de legibus . . . . clem. alex. ●●onat . . . in . matth. 〈◊〉 . o●a● . contra . gentes . in cap. . ep . rom. s. cyril . hierosol . 〈◊〉 . . illumin torum . catech. . illuminat . in psal. idem in matth cap. . homil. in psal. ad euoptium . dialog . . cap. . contra maximinum lib. . cap. . * 〈…〉 & remigant animi popul●rum . nemo vobis credat , nemo nobis : 〈…〉 sunt judues si christiani , de utra●que parte dari non possunt , quia studtis 〈…〉 et ju●ex : si 〈◊〉 , non potest nosse christiana secreta ; si judaus , inimi●us est 〈…〉 ergo in 〈…〉 : de coelo quarendus est judex . sed ut 〈…〉 cum ●●beamus in e●●gelio testamentum ? optat. lib. . contr . parmen . 〈…〉 didici hunc 〈◊〉 honoremque deferre , ut nullam eorum scribendo 〈…〉 ut quantalibet 〈…〉 polleant : non ideò verum putem quia ipsi 〈…〉 per illo● auti●●● canonico● , vel probabilit 〈◊〉 , quod à veritate non abhorreat , persuadere 〈…〉 august 〈◊〉 . ad 〈◊〉 . 〈…〉 , quae canonica in ecclesia nominantur , perspiciuá aliquid firmatur authoritate , 〈…〉 est , aliis vero testibus vel testimontis quibus aliquid credendum esse suadetur , tibi credere 〈…〉 &c. idem epist. . vide cundem libr. ad 〈…〉 ●●llationem cap. . & lib. de unitate 〈…〉 . . de 〈◊〉 carnis cap. . t●act . in m●●h . 〈…〉 ho●●● . . in johan . ad illud . ad docendum ] in 〈◊〉 . . 〈◊〉 . . de script . eccl. de s. joh. chrysost. . tract . . in epist. johan . . ● . c●● cap. . cap. . homil. de fide . in asceticis , 〈◊〉 . lib. . contra liter . petiliani , cap. . de vocat . gentium in . tomo operum ambros. l. . c. . lib. de trinit . & persona christi . paschali . in agge . c. . in regni . bre●● reg . . in reg. brev . reg . . advers . hermogen . cap , . lib. . cap. . lib. . cap. . apud theodoret . hist. eccles. l. . c. . & apud gelasium cyzicenum in actis concil . nicen. l. . c. . orat. contra gentes in initio homil. . in . t●m . homil. . in ep . coloss. homil. . in johan . homil. . opi . 〈◊〉 . in matth. l. . c. . de doctri . christiana . collat. l. . c. . 〈…〉 . 〈…〉 c. . ●omil . . in 〈◊〉 . lib. . de ortho fide c. . in levit. q. . in michae . c. . lib. . contra julian . lib. . anagogicae contempl . in hexaemeron . rupert . abbas tuitiensis comment . in lib. regum . l. . c. . lib. . contr . eunomium . homil. . in . philip. . lib. . cap. . tract . . in johan . exposit. . psal. . contr . parmen . l. . lib. . hist. cap. . . . . . . 〈◊〉 . epist. . ad pompei . ●●b . . contra 〈◊〉 . lib. . cap. . . a lib. . hist. cap. . b lib. de viris illustr . . lib. . cap. . lib. . cap. . hist. lib. . c. . s. basil. l. . contr . eunom tract . . in johan . . . lib c. . . . . . . de author . s. script . l. . p. tom. . contr . de verbo dei cap. . in colloq . ratisbon . lib. . c. . contre le roy jaques , & l. . c. . de euchar. cont . du plessis & cap. . obser . . resp. ad quaest . . jacobi regi● epiphaen . haere . . * s. ambros. c. . lib. de side cōtra arianos . s. aug. tract . . in johan . & epist. , & . s. athanas. in libel . de decret . synod . nicen. tertul. adv . praxeam . theodoret. dial. . c. . salmero , disp . . in . ad timoth. . . summa theol. p. . tit . . c. . de indulg . fol. . venet. . vtle etiam 〈◊〉 . cap. . dexs indulgent . na●●r . comment . de j●●al . & indulgent . biel lect . . in can. missae . * de cultu sanctorum cap. . § praeterea . a contre le roy de la grand bretagne , p. . . . l. . stroma● . lib. . cap. . . . exod. . & . . job . . , . psal. . . isai. . . jer. . . revd. . , . & . . . . . homil . in matth. . . . . in cap. . johan . n. ● vide hierem. patriar . c. p. doctr . & exho● . ad germanos . . . . 〈…〉 . 〈…〉 . 〈…〉 . . pist . . lyra in matth. c. . . . . * vide 〈◊〉 . . o●● . co●●● eunomiu● . lib. . de trinit . cap. . & cap. . contr . haer . l. . tom . . . s. greg. nys●●n . ibid. lib. de spi●● c. . * nónne perspicuum est , ista , tametsi non dicantur , tamen ex illis colligi quae haec necessariò efficiant ac probent ? quae tandem ? ego sum primus , & post haec , & ante me non est alius deus , & post me non crit . totum enim quicquid est , mecum est , nec principium habens , nec finem habiturum . his à scriptura acceptis , illud quidem , quod ante eum nihil sit , nec anti quiorem causam habeat , anarchum & ingenitum appellasti : quod autem nunquam defiturum sit , immortale , exiti●que expers . nazianz. lib. . theol. interprete jacobo billio . et infra , cum ergo in nominibus & rebus tantum discrimen reperiatur , quid causae est cur literae tantopere s●rvias , judaicaeque sapientiae teipsum adjungas , relictisque rebus syllabas consecteris ? quod si te bis quinque aut bis septem dicente , decem aut quatuor decim ex verbis tuis colligerem , aut ex eo quod animal ratione praeditum . & mortale diceres , hominem esse concluderem , an tibi viderer delirare ? neque enim verba magis sunt ejus qui loquitur quam illius qui loquendi necessitatem simul affert . . . . 〈…〉 . . . lib. de fide , ● . . lib. de script : eccles. in luca . c. pli. a● . dom. . 〈…〉 lib. cap. . 〈◊〉 ma ●cion . dial. adv . luciferianos . . lib. . c. . frima parte concil . ephes. cap. . lib. . de trinit . cap. . . apud facundum lib. . cap. . . epist. . ad pompeium . . . . senec. ep . ● . leo. . cap. . . joh. . , . ma●h . . . john . . joh. . joh. . . rom. . , . co● . . . cor. . . j●k . . . ● cor. . , , , , . joh. . . joh. . ● . . act. . . & . . act. . , ● . acts . . . acts . . . ad magnes . ad philip. coll. cum tryph. . lib. . cap. . . de vela●● virgin. cap. . . 〈…〉 . 〈…〉 . 〈…〉 . 〈…〉 〈◊〉 . de 〈◊〉 & ●erm . . de 〈◊〉 ●ymb . . . . august . contra epist. fundam c. . . . lib. . de trin. in princ . . . . . ● . q. . a. . august . tri. de ancona q. . art . . novum symbolum condere solum ad papam spectat , quia est caput fidei christianae , cujus authoritate omnia quae ad fidem spectant firmantur & roborantur . idem art . . sicut potest novum symbolum condere , ità potest novos articulos supra alios multiplicare . tom. . part . . disp . . § est ergo . . . . co● . . ●et . . . cod. lib. . de span● § cum ●ecta . . ●ib . . biblioth . . lib . advers . haeret . cap. . see liberty of prophes . sect . . . . in psal. . . . . . * 〈…〉 book . de●ll 〈…〉 l. . 〈…〉 . . . . . . . . . . 〈…〉 . l. . cap. . siect . . n. . idem sect . . n. . . . . . . * ubi supra sect . . . . . 〈…〉 prov. . . rom. . . . l. . prax . 〈◊〉 poenit . cap. . sect . . n. . . . ovid. . lib. . de remed . amoris . . apud reginaid ubi supra . ecclus. . . eu●● . auson s. greg. naz. in sanct. bapt. . revt .. . . . menand . . . . . . . . . . dan. ● . . . . 〈…〉 c. . . . . . . * lib. . ch. ● . rule . nu. . * rule . num . , , . . in levit. qu. . in cor. . rationale divin . lib. . cap. . in cor. . homil . . . . . . 〈…〉 * great exemp . disc. of bapt. of infants : liberty of proph. sect. . edit . in folio . . . . . . de virgin. veland . . cap. . de spii . . . . ad juba●● . . 〈…〉 . hist. compend . fere in initio , pag. . . . epist. . . juven . sat. . . ad pomp●● , . . orat. de vita s. gregor . thaum . annal. a. d. . § . & a. d. . §§ . , . & in martyrol . ●ebr . . a de inventor . rerum lib. . cap. . b lib. . cap. . & lib. . de origin . dignit . gall. cap. . c lib. de religione romanorum in fine . d in lib. . & . de roma triumphante . e lib. . de purgatorio cap. . §. tertia ratio . f adv. regem jacobum in prima instantia cap. . . a de divinis offic. b de offic . eccles . c de consecrat . . deuter. . . & . de orat . cap. concil . antisodor . c. . concil . turon . . can. . . can. . . . . . . . . . . . . . joh. . , . notes for div a -e . . . . lib. . rule . . . cor. . . . . . . . . prov. . . wisdom . , . rom. . , . john . . a l. . retract . c. . & ep . . ad sixtum . b cap. . lib. contr . collatorem . . pet. . . rom. . . c in rom. . c in rom. . c in rom. . d ep. . ad maced . vide etiam s. hieron . in c. . ad titum . e cap. placuit . q. . & in l. extat . ff . quod metus causa . f gl. in cap. jus gentium dist . . verbo sedium . capp . , , . q. . l. ait praetor . §. si debitorem . ff . de his quae in fraud , creditorum . . cor. . . lib. . ethic. cap. . . . unum necessarium chap. . p. . . lib. . de baptis . c. . john . . . de sepultur . cap. corripiantur . c. . q. . gl . ad verbum [ major . ] lib. . ep . . . * numb . . . . . lib. . de praecept . & dispens . c. . cap. . lev. . . lev. . . gloss. in cap. metropolitanum . quaest . . . . . . . . isai. . luc. . apoc. . & cap. . * pet. . . * see the doct. and pract. of repent . chap. p. . galat. . . cor. . . , . lib. . instir . cap. . § . james . . rom. . . rom. . , & . cor. . . rom. . . acts . . cor. . . verse . vide etiam francisci de silvestris opusculum de evangelica libertate . . if a man have but a right understanding that it is all one before god to eat flesh o● egges , milk or fish ; that to him it matters not whether you wear a red or a white garment in your times of solemn prayer ; this is enough , says calvin [ lib. . cap. . §. . instit . ] he need not tie himself to either , but if he does , his conscience is still free , though his action or choice be determined . and so it is though the law of his superiour determines him . pet. . . de benefic . . . ae q. . art . . . . . . . . col. . . . . . . . . . . . vide rule . of this chapter . rule . of this chapter . . . orat. . apolog. . pro christ. lib. . de praecept . & dispens . c. , . * videat lector latomi librum [ de ecclesia & legis humanae obligatione ] & claudium carninum [ de vi & potestate legum humanarum ] cajetanum verb ▪ praeceptum , navarrum , card. toletum de hac materia in libello de . peccatis mortal . . . . lib. . offic. . . . . . . . . . . . lib. de bono conjug . cap. . . . . . . clement . exivi de paradiso , de verb. signif . . * l. in causae . § ▪ idem ●omponius . ff . de minoribus . & l. item si precio . §. quemadmodum . ff . locati & conducti . levit. . thes● . . . cap. at si clerici . in princip . de judi ▪ rom. . . cap. . epist. . claudian . ad honor. l. . ff . de legibus . in hippia . lib. . cap. . ethic. lib. . c. . lib. . eth. cap. . ubi suprà . de clemen● . . . . . . . . . . . lib. . de legib . cap. . ● . . . . . . . . . . . . de poenit. . . l. . ff . de poenis . l. fugitivus . ff . de verbor . signific . . novel . . . vide etiam authent . ut factae novae constit . de benefic . q. . n. . . . . . . . . . . . . . lib. . polit. c. . § leges dist . . l. dequibus ff . de legibus . apolog. c. . . . . . * rule . panormit . c. cum olim . de cleric . conjug . . cap. . de constitut . n. . l. omnes populi de justitia & jure . . . . . l. qui non facit ff . de regulis juris . . . . vide a. gellium lib. . cap. . . . . . . * nemo sibi putabit turpe quod aliis fuit fructu●sum . patercul . lib. . in princ . chron. . . tim. . . psal. . . . rom. . . . . . . . . . . . . . . . see the doctr. and practise of repentance , chap. . sect . . p. . . ●hilippi● . . . gen. . . lib. lib. . etymol . c. . & habetur . dist . . can . factae sunt leges . . exod. . , . . lib. . chap. . rule . n. . . levit. . . . num. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . . . . . . . . . . . de superstitione . lib. . ennead . . . . . . . . lib. . offic. . . . . lib. . ordinat . regal . tit . . l. . ibid. tit . . . . cap. caeterum , & cap. nonnulli de rescriptis . cap. novit . in fine de his quae fiunt à praelato . . lib. . cap. . noct. attic. . virgil. lib. . aeneid . & lib. . geor. alph. à castro lib. . de leg . poen . cap. . . lib. . de divinat . epist. ad attic. cap. in poenis de reg . ju● . lib. . . . . lib. de mendac . c. . . . vide diogen . laert. in zenon . alexander aphrodisaeus in . de anima . lucian . in macrob. galen . . de loc . affect . plutarch . in pericle . suidas . ●lin . l. . ep . . * lib. . a in phaedon . platon . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . c annal. . vide front. ducaeum tom. . s. chrysost. n. . lib. . de virgin. in cap. . jonae , in haec verba , mittite me in mare . §. quod si ff . quod metus causâ . . hii●or . sep●entr . exposit. in johan . tract . . et lib. . de civit. dei. bell. judaic . l. . c. . lib. . ethic. cap. . & lib. . cap. ult . metamorph l. . fab . . ubi suprá . . lib. . cap. . de civit. dei. eth. nic. li. ● . cap. . . . lib. . instit. cap. . . lib. de senect . somn. scip. vide platonem in phaedone . lib. . tuscul. ad carm. aur . pyth. jamb . . . in . aeneid . . lib. . c. . eth. . macc. . . . . . orat. de provinciis consularibus . adv. jovinian . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. . . gothicor . . lib. . c. . aeneid . a lib. . de civit . dei , c. . , . ep . . ad dulcit . & l. . contra . ep . gaudent . c. . b excid . hieros . . c. . c epitom . log . c. . d aethiop . . . . exod : . . ibid. can. miss . de consecrat . dist . . * tacitè per●issum est quod sine ultione prohibetur . tertull. . adv . marc. . . . lib. . retract . c. . a. gellius , lib. . cap. . . . . . lib. . offic. . lib. . variar . hist. lib. . de rep. clem. alex. lib. . cap. . . . prov. . . . . psal. . . col. . . revel . . , . . . s. gregor . lib. . moral . cap. . epist . ad hieron . eurip. in phoeniss . lactant. . instit . . . . . luc●● . niceph. . c. . . . homil. . de poenitent . natali . s. felicis . in philopseu . lib. . constit. cap. . lib. . epist. . quaest. . in levit. . ovid. . 〈◊〉 . . sophocl . in creusa . caus. . qu. . c. nequis . lib. de pudicit . de mendacio , ad consentium . . lib. de mendac . cap. . . num. . . . habetur in compendio navarri per petr. guivar . edit . antverp . . pag. . pagina . vide compen . impress . lugd. . pag. . . s. aug. lib. de bono viduit . cap. . . de verbi apost . dorotheus doctr . . n. . eth. lib. . c. . evagr. lib. . c. . hist. niceph. lib. c. . . pindar . kings . . lib. . de sacerdotio . livius l. . . val●● . max. iliad . . de offic . l. . c. . epist. . ad bonifac. hi●ius , bell. gallic . . c. . cicero , lib. . offic. vide orat. cicer pro c● rabirio . appian . bel civil . . stromat . l. . c. . . qu. , & . in josu● . virg. l. . ff . de dolo male . lib. . . a politic. c. . b lib. . pol. c. , & , . sanazar. . epig. . lib. . antiquit . . lib. . de rep . . . . . . . lib. . in reg. c. . . . isa. . . theophylact. in . matth. moral . lib. . c. . . . s. aug. de conflictu virt . & vitiorum . . . . . . . . l. hist. c. . . . . ● . ● . q. . art . . . lib. de discipl . & habitu . virg . orat. . . vide senecam epist. . . epist. . . * vide aq●inat . in . ● . dist . . art . . ad . . lib. . eth. c. . . vide in fine li. . de sacerd. serm. of christian simplicity . . . . . deut. . . . . . . * jubet deus ut manus nostras super minores semper habeamus , hoc est , ut peccantes eos assiduis verberibus corrigamus , n● amore inuili & indulgentia nimi● e●u●entur ad malum , & ad vitia nutriantur , lactant. lib. . instit . . c●d . rubr . quando liceat se sine judice vindicare . . rom. . . . . . caus. . qu. . c. . monomachiam . decret . tit . de vulgari purgat . stows annals . . of henry . . lib. . hist. ital. in dobunis . bald. . conf●● . . horat. epist. l. . ep . . a de lingua latina . b in verb. duellum . c amphitruo . d in lib. . annal. enn. e de rep. lib. . cap. . f lib. . c. . g lib. . c. . h de singul. certam . c. . i de rep. c. . l. . k conclus . . l de jure belli , lib. . c. . . juvenal . de amicitia . . . . vide great exemplar , part . . p. . * apud lysiam . serm. . . . . . cor. . . . . . lib. . cap. . . oratione pro quintio , apud livium , l. . . l. . c theod. vide raevardum ad ll. . tabul . c. . lib. . cod. theod. qui bon . ex leg . jul. ced . & l. si victum . ff . de re judic . l. . c. de exact . tribut . l. . . in rullum . in catilin . . lib. de nabuthe , cap. . offic. lib. . . lib. de tobia cap. . . lib. de tobia cap. . . p. q. . in . a. . corol. lar . . in . . q. . a. . ad . . . livius l. . sueton. in julio , c. . in august . c. . livius l. . lib. . a lib. hist. . b lib. , & . c in crasso . d civil . . e lib. . f in opilio macrone . . . . . rom. . * ad hoc tributa praestamus , ut propter necessaria militi stipēdium praebeatur . s. aug. lib. . c. . c. faust. manich . cicero prolege manilia . . lib. . eth. cap. . . matth. . . rom. . . in apolog. in . reg. . . q. . c. . * vectigalia sine imperatorum praecepto , neque praesidi , neque curatori , neque curia constituere , nec praecedentia reformare , & his vel addere , vel diminuere licet , ff . de publican . l. . vectigalia nova nec decreto civitatum institui possunt , sever. c. de vectigal . nov . instit . non post . l. . & gallien . l. seq . ait , non solent nova vectigalia inconsultis principibus instituti . placet nullum omnino judicem de caetero provincialibus inferendum aliquid indicere , ut ea tdntum sedulo cunctorum studio pensitentur , quae canonis instituti forma complectitur , vel nostra clementia decernit inferenda , vel delegatione solemniter sanciente , vel epistolis praecedentibus , constantin . l. . c. de excusat . mun . lib. . a deuter. . b tacit. hist. l. . c lib. . ad quintum fratr . ep . . . . . d pra●crea cum pedagia , gui lagia , salinaria tibi legatus interdixerit , authoritate apostolica duximus declarandum , illa esse pedagia , salinaria , guidagia interdicta , quae non apparent imperatorum , vel regum , ●el later an●nsis concilii largitione concessa , vel ex antiqua consuetudine à tempore cujus non extat memoria introducta . innocent . . de verb. signif . c. super quibusdam , § . . l. universi . c. de vectig . & l. omnium . c. eod . . . . . . . * quid est publicanus ? n●nne caput rapinae , & lex violentiae ? quid est publicanus ? praedo sine pudore , medius exterminii . nónne immanior furibus publicanus ? fur namque vel metuens furatur , hic autem delinquit confidenter . fur laqueos tegit , timet , hic autem quicquid fecerit legem putat . lex furem deterret ab illicitis , hic ad iniquum malitiae suae compendium legem trahit . quis eo iniquior qui verbis justitia justitiam damnat , & armis innocentiae spoliat , vulnerat , occidit innocentes ? lege utique legem per●ertit , & dum urget ad legem , exlex est , laurent . episc. mediol . in homil. juvenal . sat. . . . . lib. . in arg. trag . supplic . decad. . l. . . . de magistrat . august . . tacit. in agric. lib. . de benef . cap. . ibid. cap. . cap. . . . ad herennium . . sam. . deuter. . . contr. christian . . consil. . . . . illust. quaest. . . . instit. d. tit . . . . . * vestri consilii , vestrae prudentiae est spectare quid deceat vos , non quantum liceat . cic. pro rabitio . hieron . muscornus tract . de jurisdict . & imp. principes qui superiorem non habent , plus puniuntur à deo , & itaque caveant sibi , ne peccent . castr. . c. de jud . * vindicta certè maxima in nobis siua est . cogunt timere ? odisse rursum possumus : jus●a odia superant omne vindictae genus . meursi . . 〈◊〉 . . 〈◊〉 . lib. de regno apud 〈◊〉 . . in eph●● . . . in martyrol . rom. . . . l. . c. de r●sta . l. . c. qui test . ●●c . po . . lib. . . . cassiod . var. l. . , . . authen : si q●is de eden . . l. . ff . de constitut . princip . & § sed & quod principi . instit . de jure natur. & praef . pandect . l. . ff . de offic . praef . praet . & cod. de vet . jur. enucleand . l. . § sed & hoc . * lib. . * fodder . . comm. pii . lib. . lib. . de civit . dei , c. . nov. . . sen. herc. fur. senec. de clement . variat . . . . . kings . . . . . . * vani capitis est existimare superiorem non posse evocare sine causae cognitione . innoc. in c. ad aures de temp. ord. . . . eccl. . . eccles. . , . prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . . pet. . , ad . vers . . jude . . biblioth . pp . tom. . edit . binian . orat. . in julian . * et in timoth . c. . v. . * et epist. . ad macedon . & tract . . in johan . . . orat. in obit . fratr . satyri . apud simon . scard . lib. . de civit. dei. c. . . polit. . c. . tim. . . lib. . confess . cap. . . . . dion . cassius . . . bell. jugurth . lib. . fam. ep . . . . . eurip. claudian . . . a de pontif . rom. l. . c. . b annal. eccles. c contr. apol. eccl. angl. d contr. episc. eliens . e in comment . in esther . f in theatr. g de justa abdicat . henric. . h de jure magistratuum . i de potestate papae . k de temp . et spirit . pontif. potestate . l of the broken succession . . m de presbyterio n in his last reply o christian. poli●iâ . p lib. disciplinae q loci comm . theol. r observat. in psal. . s de jure regni apud scotes . t treatise of obedience u de jure magistratuum w francogallia x dial. . p. . . lib. . annal. boior : epist. ad perimannum epis. metens . . . . * cum jus conferendi opi ●a sacerdotia ab henrico imp. vi fuerat extortum , ea res ( inquit paulus aemilius lib. . ) multum virium imperatoriae majestati detraxit in animis popularium , plus enim quam dimidium suae jurisdictionis perdidit . auson . l. . eutrop. l. . l. flor. lib. . cor. . . lib. . de divinat . horat. orat. . in ver●em . in bacchis in supplic . novel . . * eorum imperiis remp . amplificuam qui relizionibus paruissent , dixit cicero , de nat. deor. l. . † orat. de arusp . resp . contra colot . . * solo sacramento inclyti principes tuti sunt , symmach . lib. . ep . . maximum , dicente catone ; majoribus nostris telum , ex quo plures pace susceptae quam bello gentes fuere devictae , quo solo continetur omnis societas , & dissoluto dissolvitur . appius lib. . in fin . omnium primum , rem ad multitudinem imperitam , & illis seculis rudem efficacissimam , deorum metum injiciendum ratus est . livius lib. . primum enim militiae vinculum est religio , & signorum amor , & deserendi nefas . senec. epist. . . . matth. westmonast . in henr. . lib. . rerum gallicar . aventin . lib. . annal. in sertorio . diod. sicul. lib. . c. . florus lib. . c. . lib . de bello judaic . cap. . . . lib. . cont● . applon . liv. lib. . liv. lib. . . liv. . dec . . & lib. . dec . . in augusto , c. . joseph . lib. . antiq. judic . c. . * novel . . c. . . lib. . paedag. c. . apud cassiodorum , lib. . variar . ep . . lib. . ep . . . marsil . ficin . in praefat . lib. trismeg . strabo lib. . in bell . alexandr . diod. sicul. l. . c. . lib. . aeneid . fastor . lib. . de nat . deor. . festus pompeius , lib. . dionys. halic . lib. . a. gell. lib. . cap. . liv. lib. . . annal. lib. . . hebr. . . revel . . . . . . . . . tim. . . matth. . . * serm. de b. virg. synes . matth. . . . . in sent. c. . epist. . s. august . ep. . . . contr. crescon . l. . c. . . . . a . q. . c. , . & . q. . c. . b . q. . c. . c . q. . c. . * . q. . . q. . . q. . c. . ext. de juram . calum . . novel . . c. de feriis . l. . & cod. theod. de fer . l. † epist. . . leo. . novel . . * ep. . ad nepotian . . tom . . a. d. . . apud radenon . in frider. lib. . cap. . epist. . l. . ind . . ep . . epist. . c. . lib. . cath. concord . c. . . homil. . in epist. ad rom. . hist. l. . c. . apolog. . epist. ad mauritium . comm. in tit. . de privileg . c. super specula . c. innotuit , de arbitr . c. . de no. oper . nunc . c. constitutus de in integr . restitut . c. authoritate , de concess . praeb . in . . vide athan. de synod . socrat. l. . c. . sozom. l. . c. . theodor. l. . c. . id . ibid. c. . athanas. apol. socrat. l. . c. . sozom. l. . c. . l. . quorum appel . cod. theod. socrat. l. . c. . * vestra pia genua protensis manibus attingimus . anastas . biblioth . in symmacho . epist. hormisdae , . novel . . et ponitur in concil . gen. . act. . liberatus in breviat . c. . . ad can. . syn . antioch . . . . . . . . . orat. . ad subd . tim . percul . . . . . . . isai. . . . . ora. post reditum . in tâ synod . act. . tom. . concil . herman . in chron. . tom . de vinc. an●them . apud baron . tom . . a. d. . ● . . dist. . c. de capitulis . . q. . c. nos si . . . . c. sicut enim . §. ex his . . q. . §. item . . . . . . de communi apost . r. . . * a. d. . . . . . . . . . . . . epist. . ad theodorum medicum . . polit. l. . . . . vide luitpran . lib . c. . cuspinian , & theodoric . à niem in vita othon . . lib. . chron. . . lib. . ●pud cyril . ep . . . de vita constant . lib. . c. . epist. . . in concii . roman . sub martino l. lib. . cap. . . . a de vita constant . l. . c. . b lib. . hist. c. . c lib. . c. . d lib. . hist. c. . * apud athanas. apol . . apud athanas , ibid. theodor. lib. . c. . in dial . & liberius in epist. ad hosium cordub . apud baron . tom. . a. d. . n. . * synod . constit . libell . apud cy●il . ep. . epist. . apud cyrilium . in concil . chalced. act . . scribensad dioscorum alex. leo epist. . tom. . epist. rr. pp . de concord . l. . c. . . vide etiam baron . tom ▪ . a. d. . n. . theod. l. . c. . . * fine tae act . . apol. ad . ruffin . lib. . apud baron . a. d. . to . . n. . . novel . . . vide l. nemo . ff . de summa trinitate . nicet . choniat . . q. . c. principes . . * imperator , ut communis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existens & nominatus , synodalibus praest sententiis & robur tribuit , ecclesiasticos ordines componit , & legem dat vitae politiaque ●orum qui altari serviunt . et rursus ut uno verbo dicam , solo sacrificandi excepto ministerio , reliqua pontificialia privilegia imperator repraelentat ? demetr . chomaten . in resp . orien . f●agrius leonis imp. concilii chalced. approbarionem vecat decisionem de fide , lib. . c. . &c. . videat lector totum hujus re● processum ex l. . heracl●● , incip . cum sanctus , inter constit , imperial . cum. s. ( inquit ) sophronius , tunc fummo sacerdotio fungens hierosolymis , subjectis sibi sacerdotibus convocatis synodice demonstrasset eos qui unam in duabus christi naturis volun●aiem atque energiam affirmarent palam unam quoque natur●● statuere , eique johannes papa romanus assensus esset , imperator edictum proponit , neque singularem , neque duplicem in christo energiam esse asserendam , . q. . c. saragendum . novel . . c. . . . tortur . tort. . . sozom. l. . c. . in ta synod . constant. . . apud acta concil . ephes. in liter . theod. ad synod . apud surium die . jun. epist. . . lib. . epist. . lib. . cod. theod. de relig . novel . valen. de episc. jud. l. graviter . ibid. novel . . cicer. lib. . de leg . . concil . latersub leon. . lib. de myster . sign . in biblioth . ss . pp . . hom. l. . ex verb. isaiae . kings . . . . . . in l. . in verbo potest . ff . de jurisdict . orat. in verrem ta . cap. . . cor. . cor. . cor. . act. . luke . lib. . contr . parmen . homil. . in matt. apud chrysost. ibid. cor. . . in apologet. in epitaph . nepot . ep. . homil. . in acta apost . * homil. . in tit. hom. . in acta . hebt . . . thess. . . v. . . deuter. . . contr . appi●● . l. . c. . . a corinth . homil . . b de poenit. l. . c. . s. august . contr . epist. parmen . l. . c. . cor. . . cor. . . epist. . . cor. . . homil. . in cor. homil. . in cor. homil. . in tim. . . homil. . in tim. . . orat. pro cluentio . . . . . epist. ad florent . pupian . lib. . ep . . homil. . in matth. . . . . p●●t . clem. . in a●e . . epist. ad trallian . epist. ad magnes . . in apologe . . ep. ad cornel. papam lib. . ep . . . in regul . monachor . cap. . * episcopacy asserted sect. , . . ad trallian . ad magnes . epist. ad ephes. . . lib. de praecepto & dispensation● . ad rusticum monach. . . in regul . brevior . cap. . . homil. . in genes . . lib. de jejunio in psychicos . . . . l. cum aurum . . §. perveniamus ff . de aur . & argent . leg . . . . . * c. cum contingat . extr . de jurejur . . . . . hebr. . . . philem. . vers . . . . hebr. . . . thessal . . v. , , and . . . . philemon . , ● . . . . . . . * in act . concil . c. p. † vide chapt. . rule . hujus libri . . * vide concil . tolet. . . . . . leunclav . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . annal. . declam . . de clementi● . . lib. . de civit . dei. de divinat . . . levit. . . chron. . . levit. . . chron. . . & . . . . . . . . * epist. . timoth. . . . homil. . de verbis isai. vidi dominum . . euseb. lib. . c. . chrysost. adv . gentes . basil. ep. . paulin. apud baron . a. d. . theod. lib. . c. . leo aug. orat . de vita johan . chrysostom . niceph. lib. . c. . aug. epist. . in append . greg. lib. . ep. . anastas . biblioth in greg. . . * ultrò à communione abstinuisse theodosium aiunt ruffinus lib. . c. ▪ & waremund . ab ere●b . c. . 〈…〉 reg . n. . et seqq . lib. . ep. . . sam. . . . . ad can. . synodi ancyranae . . claud. in paneg. mallii . . . amos. . . amos . . chron. . . . . de maledic . c. . tit . c. si quis imper maled . . . hom. . in psal. . . can. . vide distinct . . cap. placuit . &c. si quis autem , & cap. si quis episcopus . . . . . contr. epist. parmen . l. . c. . . s. cyril . ep. . ad caelestinum . paulus diacon . degest . longob . lib. . c. . . theodoret. lib. . c. . baron . a. d. . . in josu . hom. . . . . . cap. . epist. . . * chapt. . rule . . num. . act. . cod. de summa trinit . l. . in psal. . poenit . in it . tract . . in johan . ubi suprà . matth. . , , , . . * numb . . of this rule . . in jerem. c. . de vita spirit . an . lect . . ad em . . tract . . in matth. in evange . homil. . in josue . homil. . . in penit. psal. . lib. . ep . . epist. . . . de vita spirit . anim . lect . . corol . . . . . lib. . de rep. eccles. cap. . n. , . * chap. . rule . . . cap. . . . lib. . ep. . rom. . , , . . cap. . can. . a●● . a cap. . b cap. . c cap. . d cap. . e cap. . f cap. . & . g c. . . epist. . . . in hecuba . . de verbo domini , homil . . levit. . . matth. . . . . . . . . cor. . . . . . consult . art. . novel . . c. , . lib. . contra faustum manich . c. . * lib. . chap. . rule . . . reginald . prax . fori poenit . l. . c. . sect . . p. . n. . . . . a apol. . ad anton. b lib. . ad. haer . c. . c lib. . contr . celsum . d mystag . catech. . & . e in . johan . lib. . c. . f lib. de spir . s. cap. . g lib. . contr. par. h in . tim. hom. . serm. de prodit . jud. i de sacram. lib. . c. . k ep. . & ep. . ad evagrium , & in sophon . c. . l de trinit . lib. . c. . contra faust. manich. lib. . cap. . & serm. . de verbis domini . m dial. . n serm. . de paschate . o dial. l. . ● . . p de fide. l. . c. . q in cor. cap. . r lib. de corpore domini . . . . epist. . panormitan . in capit . majores in princip . in notab . . . . . . . . * cor. . . . . . epist. , ad marcell . serm. . de ma serm. . origin . l. . c. . p. . a. biblioth . pp . graecolat . t. . p. . . . epist. . ad januar. in psal. . in isai. l. . c. . in jonae cap. . . vide bellar. lib. . de cleric . c. . §. quinta propositio . s. aug. in psal. . homil. in matth. . . lib. . cap. . grae. . latin. de vita contemplat . lib. . cap. . lib. de jejun . cap. . cap. . cathemet . hymn . . in marc. cap. . epist. . ad casulanum . . collat. . c. . cap. . in vet. test. t. . hom. in eos qui pascha jejunent . epist. . ad januar. apud euseb. lib. . cap. . in galat. l. . * de offic. eccles . l. . c. . † de instit. cleric . lib. . cap. . * homil. . in genes . . * ubi suprà , cap. . † de divin . offic . l. . c. . . sozom. l. . cap. . petav. in not ● ad epiph. p. . tertull. de jejun . c. . cap. . dissert . ad ignat. cap. . de verbo dei lib. . c. . . lib. . c. . hist. lib. . c. . lib. de orat. c. . vide lib. . chapt. . rule . numb . , . . . apud socrat. lib. . hist. cap. . lib. . haeretic . fabul . cap. . lib. . hist. cap. . lib. de jejun . c. . lib. de jejun . cap. . . epist. can . ad basil. lib. . exp. fidei & hae●●s . . . epist. . ad marcel . lib. de jejun . c. . lib. . de offic . eccles. c. . a lib. . de instit . ●●●ic . c. . b lib. . rational . de ª mae dominic . c hist. lib. . c. . d lib. . cap. . in notis ad tertull. de jejun . * a. d. . can. . . collar . . cap. . ubi suprà . collat. . c. . lib. . homil. hom. . * hac clausula inseritur in loco non suo : oportuit enim p●st narrationem de ecclesiis grac● & alexandrina interseri . videat lector hugonem menardum in notis ad gregor . sacram. qui etiam aliter emendat hunc locum satis mendosum . * lib. . c. . homil. . ad pop . antioch . lib. . c. . lib. . c. . epist. . ad januar. serm. . de ma . . contr . faustum manich. l. . cap. . . * de j●juniis & ma . stromat . . co●●a ●●ych . ● . , . . . . vide surium in epist. ad lectorem , ante concil . ferrar. tom . . concil . * in tract . de concil . basil. circa princ . n. . vide etiam nicolaum de clemangiis vide prooemiū pragmat . sanct . guil. benedict . in repetit . cap. raynutius . * chapter . rule . and chapter . rule . . . epist. . ad casulanum presbyter . . lib. . c. . lib. de virg. veland . * see the divine institution of the order and offices minister . sect . . disput. . in cor. . in solut . vi . dub . . lib. . paedagog . cap. . lib. . registri , epist. . . epist. . epist. . . lib. . hist. cap. . . plaut . trinum . baldus in l. observare , §. proficisci , circa fin . ff . de officio proconsul . & leg . * see the vith rule of the last chapter of this book . . . c. si judex laicus desent . excommunicat . lib. . . lib. . epigr. . * vide liliú giraldum syntag. . deorum , titulo de diis ex humanis actionibus : & chartarium lib. de deorum●maginibus . a lib. . paedag. cap. . b orat. . sub finem . * ubi suprà , & lib. . cap. . † sub finem vitae aedesil . an. dom. . n. . epist. . lib. . de legib. videat lector , si , placet , plutarchum lib. de iside sub initium , & . rom. quaest . & theodor. orat . . de provid . & eliam cretensem in nazian . orat . . in initio , arrianum lib. . cap. . & philon. jud. lib. de plantat . noae . . . epist. ● . cap. . homil. de rogat . . resp. . cap. . * lib. de eccl. hi●●●●ch . cap. de baptismo . apud euseb. lib. . c. . epist. . de poenit. c. . de rebus eccle. cap. . in illud . johan . nisi quis renatus &c. . adv. praxeam c. . de corona milit . c. . lib. . de sacram . cap. . in dictis & interpret . script . qu. . vide august : homil. . & apud gratian . de consecr . dist . . cap. . * can. . lib. . har●t . fabul . . . can. . aliàs . . . cap. . lib. . c. . . a ubi supra . b in defens . pacis part . . c. . c l. . annal. boiorum . d in ● . bene à zenone , c. de quadrien . praescript . e in confut. primat . ● apae . consider . princip . f in henrico . g in parte . a. d. . h lib. de ruina & reparar . eccl. i in praefat. libri de sacris ecclesiae ministeriis , impres . . k alliacens . de reformat . ●ccles . consid . . see also the vergers dream made in latine in the time of charls the fifth , and translated into french. . . baron . a. d. . n. . lib. . epist. . lib. . epist. . lib. . fp. . epist. . cyprian de unit . eccles. vide s. cypr. l. . ep . . & lib. . ep . . s. ambrose in cor. . in quaest. vet. & n. test. q. ult . & ad fratres in eremo , cap. . . * lib. . cap. , , . epist. . . . . galat. . . . . . * rule . n. . vide etiam c. . & . . . . . . . . . mark . . . . epist. ad epis. basil. . lib. . de bonis operib . c. . § tertio addit . rom. . . coloss. . . . * beliar. ubi supra c. . § item . lib. . senten . cap. . epist. . homil. . ad pop . antioch . & hom . . & hom . . l. . de vita contemplat . cap. . . lib. . de vit . contempl . cap. . lib. . hist. . lib. . cap. . hist. theodoret. hist. relig . in marciano . . . lib. . hist. cap. . . . . . . . . . . . . contra celsum lib. . . . . coloss. . . . l. prospicit . ff . qui & à quibus . . . . lib. . hier. . c. quadragesima . de consecr . dist . . & cap. . §. cum autem de observ . jejun . . . lib. . fast. . lib. . aphor. . a de victus 〈◊〉 in acut . b in specim . m●d . christ. lumin . . c lib. . var. lect . c. . d libell . de esu carnium . e comm. in isaac de di●●a particul . horat. serm . lib. . sat. . . horat. serm. l. . sat . . * c. non dico . &c. non me●●ocriter . de cons●●cer . dist . . pseudol . act. . scen. . mantuan . . mostell . act. . scen. . casina , act. . scen. . * vide paul. zacchiae quae. medico-legal . lib. . tit . . quaest . . lib. . de conviv . cap. . vide athenaeū lib. . deip. cap. . * lib. . saturnal . cap. . metamorph. de re cibar . lib. . cap. . . horat. ubi supr●● . . . . . cor. . . ephes. . . . vide ult . caput . libri . can. . lib. . cap. . . ephes. . . corin. . . cor. . . . rule , , , ▪ of this chapter . . . . lib. . contr . ma●cion . dial. adv . luciferianos . cap. . in can. . synod . . in trullo . . epist. . cap. . * s. cypriande lapsis : & epist. . . . . ● . q. . art . . quaest. . ad orthod . in psalm . . lib. . ep. . ubi suprá in psalm . . . juven . sat. . . . . platina in vita pii ● . & sabellicus ennead . . lib. . in c. cum olim . de cleric . conjugat . vide etiam sleidan . lib. . a●t . . de planctu ecclesiae lib. . art . . a cap. . lib. . de eccles. b controvers . . sub initio . c lib. . de just . & jur . q. . art . . d gravam . , & . e de vita spirit . animae , sect . . corol . . prop. . f de invent . ●erum lib. . c. . g lib. de conversione ad cl●ricos , cap. . h part . . tit . . i . lect . in sapient . k de corrupto eccles. statu . l de reformatione eccles. m opusc. contr . clericos concubinar . concl . ult . cor. . . in actis concil . nicen. paris . impress . cap. . p. . acta ipsa è vaticana bibl. prodierū● ; latina facta sunt ab alfonso pisano & rober. balforeo scoto . a hist. l. . cap. . b lib. . cap. . c verb. paphnutius . d lib. . c. . e cap. nicena , dist . . f hist. eccl. lib. . cap. . g cap. . h cap. . haeres . . they were their gallants , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud epiphan . haeres . . epist. . orat. , & orat. . edit . savil. * videat lector qui velit plura de sensu hujus vocabuli & canonis , gabrielem vasquiū in . disp . . c. . & micha●lem medinam lib. . de continentia , c. . & georgium calixtum de conjug . cleric . p. . * de vita spirit , animae u●● supra . epist. . ad chromatium * cor. . . matth. . . ad demetriad . virg . in jeremiam lib. . cap. . philippicâ . epist. . lib. . haeres . . in levit. l. . lib. de agone christian. cap. . contra jovin . lib. . de convers . ad clericos cap. . epist. . extrem . libro de vera virgin. baptista mantuan . in vita divi hilarii . in matth. tract . . . . de s. virginit . c. . ad philadelph . lib. . strom. lib. . c. . greg. naz. verba ex transl . volaterrani . s. chrysost. hom . . in gen. . cor. . . auson . in fun . gorgō . in fun . gorgō . stromat . . * inter epist. augustini . epist. . & . ●uaest . ve● . & n. test. qu. . in ep . tim. hom . ● . in cor. . ad . annal. n. . a lib. de planctu eccl●s . . art . . a. d. . b in johan . . c . dist . . art . . q. . d hist. lib. . e lib. . de provident . dei. . . qu. . cap. sors . de cleric . conjug . cum olim . . dictinct . . c. aliter . dist . . cap. . . de offic. lib. . cap. ult . cor. . . baron . a. d. . & a. d. . apud baron . a. d. . matth. paris hist. anglor . a. d. . * o bo●e calixte , nunc omnis elerus edit te . nam olim presbyteri solent ●xoribus uti . id praevertisti quondam cum papa fuisti : ergo tibi festum nunquam celebrabit honestum . sic non nimis facunde , sed vere nimis questus est olim non nemo . † lib. . hist. angl. a. d. . vide . q. . cap. ut lex . & clem. cap. li●eras de filiis presbyter . & innocent . c. ut clericorum . de vita & honestate cleric . . lib. . const . apost . cap. . . . in quodlib . contr . lutherum . . cap. . tripart . hist. lib. . cap. . orat. contr . arianos . dist. . c. aliter . . q. . cap. ut lex . epist. . epist. . epist. . ad johan . fontem . lib. . de just. & jure q. . art . . justinian . nov. . cap. . carm. de sua vita . habetur . dist. . c. quoniam . . alexand. . cap. sanè de cler. conjug . vide cajetan . opusc . tom . . tract . . lib. . ep . . haeres . , & haeres . . epist. ad demetriad . lib. de bono conjugal . & habetur dist . . c. quidam . de monogam . epist. ad ocean . a glossa in dist. . can . fraternitas hanrem exhorruit . ecce casus , ubi plus juris habet luxuria quam castitas : quia castus repelleretur , si contraxisset cum secunda ; sed fornicator non . vide etiam s. august . epist. . in locum apost . tim. . b ad ocean . tom . . lib. . cap. . spalat . l. . cap. . n. . tertull. ubi suprá . serm. . in cantica . halach i sho●● . cap. . a quodl . . art. . b in sent. . dist . . q. . c in . part . tom . . disp . . cap. . mantuan . . * lib. . chap. . rule . . . . . . . a lib. . cap. . & lib. . c. . lib. . cap. , & . b lib. . cap. . c de praescript . & contr . marcion . l. . d in prooem . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e epist. ad pompei . f ad s●rap . de spir. s. g serm. cont . sab. & arrium . h haeres . . i adv. lucifer . k contr. faust. manich. lib. . cap. . l cap. antepenult . * rule . . . lib. . de vi●a constant. c. . de synod . . . s. august . epist . . & epist . . vide gratian. dist . . cyril . hier. catech. . s. hieron . ep. . & ep. . * praefat. in comment . de locis com . l. . c. . concl . , & . † concion . in epist. ad rom. cap. . pag. . . . lib. . cap. . de rerum inventor . l. . cap. . . . in epist. & consiliis theologicis . . . apud stobaeum . . epist. . ad alipium . ubi suprá . . . . . hugo de s. victore lib. . de sacram. c. . lib. . de legib. seneca l. . de benef. c. . in lib. . georg. * in verbis per totam vitam parentes venerari maximè decet , levium enim volatiliumque verborum gravissima imminet poena . plato . l. . de repub . . l. . in fi . c. si rect . provi . in . lec . . ecclus. . . ephes. . , . ezek. . . orpheus . plato lib. . de leg. . . trinum . act. . . . plaut . trinum . act. . . trinum . ubi supr . terent. adelph act. . scen. . ibid. prov. . . . . * si quis in●●●●● fuerit in parente 〈◊〉 magistratuum s●● incapax xenoph. l. . 〈◊〉 & fact . 〈◊〉 . deater . . . . § final . inst . de noxa . l. divus . ff . ad leg . pomp. de parricid . & toto tit . c. de his qui parent . vel fil . occid . hebr. . . ecclus. . . ephes. . . coloss. . . adelph . act ▪ . sc. . lib. . epist. . lib. . c. . de clement . declam . . orat. pro rosc. amer. . sebast. monticul . de patria potest . . * matth. . . tim. . . offic. . in l. si libertis : §. manumissis : ff . de alim . in luc. . l. unic . c. de ingrat . liber . in vita solon● . . metamorph. . iliad . . . . lib. . de legib. alciat . lib. . praeterm . in verb. sacra . * panormit . in cap. . de convers . infid . & baldus in l. item in potestate . ff . de juperson . . tit. . comment . in genesin . . . . . . . . . lib. . de anima c. . lib. . c. . . lib. . . . . lib. . cap. . idem ibid . a. gell. ibid. . plutarch . lib. de vitios . verecund . . . . . . . . . . ● . qu. . art . . bellar. l. . de monachis , c. . . . advers . marcion . can. . . a lib. . de virgin . b epist. . . ● aug. epist. ●d bonifac. comit. in quaest . fuse explic . q. . libr. de providentia . lib. . cap. . * tit . de iis qui pueros vel puellas occiderint , vel totonderint . . terent. . lib. . de asino a●reo . ad uxotem . ibid. l. . in fi . ff . de statu hominum . genes . . judges . , . exod. . . deuter. . . cor. . andromach . eurip. lib. de patriarch . . xenoph. lib. . in stich. andria , act. . scen. . in respons . matrimon . matth. monachi . . & habetur q. . can. . in can. patrum . in graecor . nomocan . et habetur . q. . in tit . de foemin . non consecrat . cap. , . q. . placuit . . ibid. vide etiam concil . paris . . q. . . q. . nullus . . . declam . , & . lib. . in laconic . in erato , l. . . c. tuae . de spons . extr . vide ascanium clement . amerin . de patria potest . cap. . effect . . l. divi fratres . ff . de jure patron . l. filius . ff . de ritu nuptiarum . l. . §. emancipatus . ff . de cont . tab . * phalar . epist. . cap. . cap. . * ulpian . l. . §. si emancipatus . ff . de bonor . possess . contr . tabulas . hoc observant giaeci ad l. . de sponsal . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit . . in can. pasil . . in can. pp . c. . extra . de conjug . servor . gen. . . . . c. cum causam . de rapt . extra . deuter. . lib. sentent . . tit . . idem dixitvetus scholiastes ad paulum . * exod. . , . * o sententiam necessitate confusam● parcit & s●vit , dissimulat & animadver●it . tertull. , , , . exod. . . quintilian . declam . . . ●jus autem potestatis . inst. de potest . patr. & l. nam in civium . & l. item in potestate . ff . de his qui sant sui & alieni juris . . . in encomio . . homil. . in levit. in basi●ico . . vale. max. l. . c. . . cap. . . . l. oratione . §. . ff . de rit● nuptiar . l. . d. eod . . . de clandest . matrim . impress . paris . . in burchard . & in decretis . idem dixit lucius . in c. cum causam de rapt . extra . . seneca controv . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ismeniae & ismen . . epist. ad paulum . orat. . in genes . l. . . epist. . l. filia . . c. de inoffic . testam . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . c. . constanti●n . harm●nopul . epitom . l. . tit . . §. . liv. lib. . lib. . tit . . §. . in abramio . lib. . de sacerdot . origen . ubi supra . . . andria , act. . scen. . ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eclogis legationum . . tacit. annal. . manuel palaeolog . orat . . a ● . §. . de his qui sui vel alien . jur . dec●am . . . senec. controv . . . lib. . c. . * matthaus monachus legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut filiū etiam compre● 〈…〉 malè , quia eo loci jc. 〈…〉 quitur de filio & filia , & de filio controversia non erat . harm●nopalo a. conscntiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . tit . . in dial . meretr . . in charidemo . l. d. adrianus . ff . ad legem pompeian . de partic . advers . marcion . . apud a. gell. lib. . c. . eurip. in archelao . . cicero lib. . de invent. . horat. l. . od . . . cap. in his . de verb. signif . l. . ff . de legib . lib. . de trinit . . l. . ff . de legibus . orat. pro gaecin . zonar . l. contra . ff . de legib . & l. non dubium . c. de legib . . l. nominis . ff . de verb. signif . . l. non aliter . ff . de legat . . . . * dialecticorum verba nulla sunt publica ; suis utuntur : & id quidem commune omnium fere est artium . cice● . lib. . acad. . . thucyd. l. . l. . ff . de reg . jur . l. ex conducto . §. papinianus . ff . de usur . l. . de judiciis . lib. . cap. . orat. l. perspexit . ff . qui & à quibus . l. cum filiofam , ff . de legat . . l. cum quid . ff . de reb . credit . l. . ff . de regul . jur . . l. inter stipulantem . & l. si ita . ff . de ve●b . signif . cap. . §. sed neque . de translat . episc. . l. cum servus , §. scio . ff . de legat . & l. unum ex familia , §. si rem tuam . ff . cod . . l. titia . . §. fin . sup . de auro & argent . leg . libertas omnibus rebus favorabilior est . l. . ff . de re judicat . . l. interpretatione . ff . de poenis . * habet aliquid 〈◊〉 iniquo omne ●agnum exemplum , quod cont●a singulos util●●●te publica re●enditur , dix●● c. cassius apu● tacitum . . l. . ff . de reg . jur . philipp . . claudian . apud guicciard . l. . gall. proverb . qui trop embrasse , mal estreint . * lib. . ad l. pen. ff . de poenis . apud tacit. l. . . . . * c. cum quidam . §. illi vero de jure . c. authoritatem . . q. . gloss. magn . verb. absolvimus . . lib. . de offic. l. jus a. §. de just . & jure . c. proposuit . de . concess . praebend . . lib. . de offic. . lib. . lib. . confess . c. . cassiodor . lib. . var. ep . l. cum salutatus . c. de sent . pass . . l. ult . c. de legib . . pro ligario . gunther . lib. . l. ult . ff . qui satisd . cog . * lib. . chap. . . . . . . . . . l. nulla . ff . de legibas . . . . . . . . ethic. l. . c. . ●●aut . stich. ubi supra . . . . . vide lib. . cap. , & . . . . . . gloss. in cap. in poenis . . de reg . jur . in . . l. non possunt . ff . deleg . l. nam . ff . eod . glossa in legem praedict . . albertus bologneti bonon . in tract . dd. . in declam . patris . . . * see chapter . rule . of this book . * see chapter . rule . of this book . * see chapter . rule . of this book . l. haeredes . §. . ff . de testam . l. cum lex . ff . de legib . . . . ff . de leg . . . . . . l. fin . c. de legib . . . q . . . . . . . . . book . . chap. . rule . & book . chap. . rule . . de coron . milit . c. . de constitut . in . . l. si de interpret . ff . de legibus . vide burgos de paz. in l. . tauri , num . . l. nam imperator . ff . cod . l. . c. quae sit longa consuet . cap. super eo . de cognat . spirit . . l. . c. quae sit long . consuet . * non posseprascribi contra obedientiam . cap. cum non liceat . de praescript . . cap. cum causa . de re judicata . glos . in cap. ad nostram . de consuet . verb. canonicis . . l. de quibus . ff . de legib . ibid. chap. . rule . . . . . . . . . . habetur . qu. . in princip . lib. de duabu● animabus cap. . ibid. ubi suprá . cap. non est . . lib. de fide contra manichaeos cap. . . . ovid. trist. lib. . el. . sil. ital. l. . . . s. augusti 〈◊〉 lib. . de peccator . merit . cap. . vide etiam prosper . lib. . de vocat . g●●tium cap. . & ad capitula gallor●●● sent. . & contra collatorem , cap. ●● . & carmen d● ingratis capp . , ● . & ult . vide etiam & fulgent . lib. de incarnat . & gratiâ christi . cap. . gregorii lib. . moral cap. . & lib. . cap. . & v. b●●●m in gen. . super verbis domini ad cain . sed super omnes videatur 〈◊〉 . bernardi liber de gratia & liber● arbitrio : vide eundem serm . . in canti●a . . . hose . . . cor. . . . job . psal. . . . . . . . . . . de peccator . merit . & remiss . c. . . epist. . ad augustin . homil . . in evang. tom . . l. . . matth. . . in libr. timoris . in comment ad hunc locum . in regul , brevior . resp . ad interr . . epist. . lib. phaedr . fab . l. . . . . . . . gen. . . * isai. . . james . . . matth. . . luk● . . . * marc. . . luke . . . . . . . . . . john . , . quintil. l. . . s. greg. homil. . in evang. . . . ff . de reg . ju . l. . . . . * lib. . chap. . rule . vide petrum peckium ad c. . ratihabitionem . de regul . jur . in ● . . phaedr . fab . . . de bello civill ▪ l. . avian . fab . l. . §. . qui ju●●u . l. . ff . de reg . jur . & ulpian . lib. . ad segem juliam & papiam . lib. . lib. . c. . . l. . §. ad ea quae . l. . is qui in puteum . §. . si tutoris jussu . ff . quod vi a●clam . l. . sed si unius . §. si jussu domini . ff . de injuriis . ecclus. . . . sam. . horat. martial . serm. . de benef. . . . l. . ff . de reg . jur. c. super eo . de cognat . spirituali . . . . . . . . l. quidam . ff . de re judic . & l. barbarius . ff . de offic . praetor . . see book . chapt. . rule . numb . , . . plutarch . in apoph . rom. . cap. si quis viduam . . distinct . c. . de cler . pug . in duello . c. sicut dignum ● . clericos . de homici . claudian . lib. . in eutrop. . claud. ibid. . ephes. . . phil. . . . . see lib. . chap. . rule . numb . . . homil. . in matth. * quem deum hujus mundi vocat apostolus : quem deum scil . hujusmodi ludorum auth●rem indigitat hieronymus . vida cremonensis , poeta non incelebris , mox verò gratum ludum mortalibus ipse ostendit deus , & morem certaminis hujus . namque olim , ut perhibent , dilectam scacc●ida , quá non inter serialas praestantior altera nymphas , compressit ripā errantem , & nil tale putantem , dum pascit niveos herbosa ad flumina olores . tum bicolor●m buxum dedit , atque pudoris amissi pretium , vario ordine picturatum argentique auriq●c gravem tabulam addit , usumque edocuit ; nymphaeque etiam nunc servat honorem et nomen ludus , celebrat quem maxime , roma , extremaeque hominum diversa ad littora gentes . a in phaedro . b de alcatoribus serm. de s. mattkia . lib. . de daemonol . eurip. lib. . origin . c. . . polymath . l. . c. . de prob . vol. . conc . . . horat. lib. . cod. justin. tit . . & in authentic . tit . de sacrosanctis episcopis . §. interdicimus . horat. ep. . ff . l. . tit . . de alcator . vide etiam wesenbech . ibid. de vita beara c. . a de alea. b praxis . p. . c. . & alibi . . ovid. de r●med . lib. de al●●●ribus . de christian. milite . can. . vide etiam can . , & . apostol . de vita & honestate clericor . cap. cleric . l. . c. . vide etiam decretum dist . . c. . episcop . & de excessu praelatorum , cap. inter dilectos . . horat. l. . sat. . lib. . c. . l. . c. . * janus rutgersius legit [ in scnilibus ] non [ in scurrilibus ] pontanus [ in serotinis lusibus ] scriverius [ inheroicis ] alii [ inseriis ] unico verbo . † alex. ab alex. in caesarib . polyc. lib. . c. . . . phaedrus . liii petrus follerius . senec. de brevit . vitae c. . . teren. andria . s. hieron . ep . ad gaudent . plaut . persâ . . ovid. . apud sucton . . lib. . cod. tit . . vide ibi cujacium , & wesenbech . ff . l. . tit . . cicer. ad atticum . ep. . l. . ib. . ethic. c. . specul . anim . c. . & in sent. lib. . dist . . part . . art . . q. . in conclus . ad . epist. . ad macedon . ibid. cor. . ubi supra . . juven . sat . . plutarch . in reg. & imperapoph . . anton gu●vata . horol . prine . per anton. guevata . orat . pro a●chia ●o●t . . ad attic. ep . . l. . in â philippic . . vide unum necessar . cap. . of habitual sins . . . . mart. ep. . l. . . . . . . . . . * lib. . chap. . rule . quintil. sententiar . . in andria , act . . sc. . . . in apologet. & in exhortat . castit . & de virg. velandis . . exod. . . . luke . . unum necessar . cap. . . . . lib. . contr . faust. cap. . . . . . bartol . in l. ex facto . in princip . ff . de vulg . & pupilla substit . . . . senec. herc. fur. . timoth. . bo●th . lib. . de consol. philos . seneca . . lib. . de philosoph . cap. . . . . . . . . . . . . . . . l. de mendacio . lib. . ethic. cap. . epist. . a in l. . eth. c. . b in hippia minor . . sleidan . lib. . . in psal. . v. . . . l. . ff . de jur . & fact . ignor . & l. . ff . de aqua & aquae pluvi . l. . §. . ff . de injur . de hippocrat . & platon . placit . apud stobaeu●● in physicis eclogis . a de anima . b de nat. hom. cap. . . lucret. l. . . de placit . philos . . c. . diog. laert. in zenone . tit . . in . eclog. virgil. * lib. . tit . . † tit . . . vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ubi supra . in epit. leg . tit . ult . num . . lib. . de genes . ad liter . cap. . lib. . cap. . lib. . cap. . l. . §. impuberi , ff . de senat. silan . habena . . declamat . . quaest. . epist. . cicer. pro cluent . . l. . ff . de juris . l. divus . ff . ad leg . cornel. . l. . epist. . luke . . acts . . john . . tim. . gal. . . . gemara sanhed●in cap. . ad iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . moral . l. . ad eudem . c. . & ethic. ad nicom . l. . c. , & . vide etiam politic . . cap. ult . & rhetor. . cap. . averroes in l. . ethic. c. . ad herennium . tr●cul . act. . sc●n . . . aulul . act. . scen. . orat. . . . qu. . in genes . in l. . de r● milit . . aulul . act. . scen. . . declamat . . . * see rule . of this chap. num. . . homil. . in genes . homil. . in genes . lib. . contr . faust. manic . cap. . lib. de patriarch . cap. . . . . . l. dolo. . c. de inutilib . stipulat . & instit . de exceptionib . in initio . l. . ff . de actionibus empti . in princ . lib. . offic. l. in causae . §. idem pomp. ff . de minor . & l. item si . §. ult . ff . loc . l. si voluntate . c. de rescind . vend . . . ethic. lib. . cap. . ibid. * lib. . chap. . rule . . ubi suprá . & lib. . chap. . rule . . lib. metam lib. . thebais . . dial. me●etrie . . . . lib● . singul . ad marcellin . de spir. & liter . in epicte●um . lib. . ep. . . seneca . . ethic. lib. . c. ult . . declamat . . ubi suprá . . matth. . . lib. . ethic. cap. . . cor. . . coloss. . . . hist. lausiac . c. . . . plin. lib. . ep . . seneca ep . . . . ubi suprá . . * book . ch . . rule . . . in reg . brevior . reg . . . vide reginald . prax . lib. . cap. . n. . . * see book . ch . . rule . . . . . see book ii. chap. . rule . epigr. l. . . . . lib. . epist. . lib. . ep . . trinum . . vide lib. . ch . . rule . . . avian . fab . . . . eu●t●th . in iliad . . cases of conscience practically resolved containing a decision of the principall cases of conscience of daily concernment and continual use amongst men : very necessary for their information and direction in these evil times / by jos. hall. hall, joseph, - . approx. kb of xml-encoded text transcribed from -bit 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) cases of conscience practically resolved containing a decision of the principall cases of conscience of daily concernment and continual use amongst men : very necessary for their information and direction in these evil times / by jos. hall. hall, joseph, - . the third edition much inlarged. [ ], p. : port. printed by r.h. and j.g. and are to be sold by fr. eglesfield ..., london : . "to the reader" reads: "higham near norwich, march , ." running title reads: divers practicall cases of conscience resolved. has engraved portrait frontispiece. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng casuistry. conscience. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion vera effigies reverendi do●● iosephi hall norwiciepis copi . this picture represents the forme , where dwells ▪ a mind , which nothing but that mind excells . there 's wisdome , learning , witt ; there grace & lov● rule over all the rest : enough to prove , against the froward conscience of this time , the reverend name of bishop is no crime ▪ cases of conscience practically resolved : containing a decision of the principall cases of conscience , of daily concernment , and continual use amongst men. very necessary for their information and direction in these evil times . the third edition much inlarged . by jos : hall , b. norwich . london , printed by r. h. and j. g. and are to be sold by fr : eglesfield at the marigold in s. paul's church-yard . . to the reader . of all divinity that part is most usefull , which determines cases of conscience ; and of all cases of conscience the practicall are most necessary ; as action is of more concernment than speculation : and of all practicall cases those which are of most cōmon use are of so much greater necessity & benefit to be resolved , as the errors thereof are more universall ; and therefore more prejudiciall to the society of mankind : these i have selected out of many ; and having turned over divers casuists , have pitch't upon these decisions , which i hold most conformable to enlightened reason , and religion : sometimes i follow them , & sometimes i leave them for a better guide . in the handling of all which , would i have affected that course , which seneca blames in his albutius , to say all that might be spoken , i could easily have been more voluminous , though perhaps not more satisfactory . if these lines meet with different judgments , i cannot blame either my selfe , or them . it is the opinion of some schoolmen ( which seems to be made good by that instance in the prophet daniel * ) that even the good angels themselves may holily vary in the way , though they perfectly meet in the end : it is farre from my thoughts to obtrude these my resolutions as peremptory , and magisteriall upon my readers , i onely tender them submissely , as probable advises to the simpler sort of christians ; and as matter of grave censure to the learned . may that infinite goodnesse to whose only glory i humbly desire to devote my selfe and all my poore indeavours , make them as beneficial , as they are wel-meant to the good of his church , by the unworthiest of his servants higham near norwich , march . . j. h. b. n. the contents of the first decade . cases of profit and traffique . i. whether it be lawfull for me to raise any profit by the loane of mony ? p. ii. whether may i not sell my wares as deare as i can , and get what i may of every buyer ? iii. whether is the seller bound to make known to the buyer the faults of that which he is about to sell ? iv. whether may i sell my commodities the dearer for giving dayes of payment ? v. whether and how farre monopolies are , or may be lawfull ? vi. whether and how far doth a fraudulent bargaine binde me to performance ? vii . how farre and when am i bound to make restitution of another mans goods remaining in my hands ? viii . whether and how farre doth a promise extorted by feare , though seconded by an oath , binde my conscience to performance ? ix . whether those moneyes , or goods which i have found may be safely taken , and kept by me to my owne use ? x. whether i may lawfully buy those goods , which i shall strongly suspect , or know to be stollen , or plundred ; or if i have ignorantly bought such goods , whether i may lawfully ( after knowledge of their owner ) keep them as mine ? the contents of the second decade . cases of life and liberty . i. whether and in what cases it may be lawfull for a man to take away the life of another ? p. ii. whether may i lawfully make use of a duel for the deciding of my right ; or the vindication of my honour ? iii. whether may it be lawfull in case of extremity to procure the abortion of the child for the preservation of the mother ? iv. whether a man , adjudged to perpetuall imprisonment , or death , may in conscience indeavour , and practice an escape ? v. whether and how farre a man may be urged to an oath ? vi. whether a judge may upon allegations , proofes and evidences of others , condemn a man to death , whom he himselfe certainly knowes to be innocent ? vii . whether and in what cases am i bound to be an accuser of another ? viii . whether a prisoner indicted of a felonious act , which he hath committed ; and interrogated by the judge concerning the same , may stand upon the denial , and plead not guilty ? ix . whether and how farre a man may take up armes in the publique quarrell of a warre ? x. whether and how far a man may act towards his owne death ? the contents of the third decade . cases of piety and religion . i. whether upon the appearance of evill spirits , we may hold discourse with them , and how we may demean our selves concerning them ? ii. how farre a secret pact with evill spirits doth extend ; and what actions and events must be referred thereunto ? iii. whether reserving my conscience to my selfe , i may be present at an idolatrous devotion ; or whether in the lawfull service of god i may communicate with wicked persons ? iv. whether vowes be not out of fashion now under the gospell ; of what things they may be made ; how farre they oblige us : and whether and how farre they may be capable of a release . v. whom may we justly hold an heretique ; and what is to be done in case of heresie . vi. whether the lawes of men doe bind the conscience ; and how farre we are tyed to their obedience ? vii . whether tithes be lawfull maintenance for ministers under the gospel ? and whether men be bound to pay them accordingly ? viii . whether it be lawfull for christians , where they finde a countrey possessed by savage pagans and infidels , to drive out the native inhabitants , and to seize upon and enjoy their lands upon any pretence whatsoever ; and upon what grounds it may be lawfull so to doe ? ix . whether i need in case of some foule sinne committed by me to have recourse to gods minister for absolution ; and what effect i may expect there-from . x. whether it be lawfull for a man that is not a professed divine , that is ( as we for distinction are wont to call him ) for a meer laick person , to take upon him to interpret scripture ? the contents of the fourth decade . cases matrimoniall . i. whether the marriage of a son or daughter , without or against the consent of parents , may be accounted lawfull ? ii. whether marriage lawfully made may admit of any cause of divorce , save onely for the violation of the marriage-bed by fornication , or adultery ? iii. whether after a lawfull divorce for adultery , the innocent party may marry againe ? iv. whether the authority of a father may reach so farre as to command , or compell the child to dispose of himselfe in marriage where he shall appoint ? v. whether the marriage of cousensgerman , that is , of brothers and sisters children be lawfull ? vi. whether it be necessary , or requisite there should be a witnessed contract , or espousals of the parties to be married before the solemnization of the marriage ? vii . whether there ought to be a prohibition , and forbearance of marriages , and marriage-duties for some times appointed ? viii . whether it be necessary that marriages should be celebrated by a minister ; and whether they may be valid , and lawfull without him ? ix . whether there be any necessity or use of thrice publishing the contract of marriage in the congregation before the celebration of it ; and whether it be fit , that any dispensation should be granted for the forbearance of it ? x. whether marriages once made , may be annulled , and utterly voided ; and in what cases this may be done ? additionals to the fourth decade . i. whether a marriage consummate betwixt the unkle and neece be so utterly unlawful , as to merit a sentence of present separation ? ii. whether it be lawfull for a man to marry his wives brothers widow ? iii. whether an incestuous marriage contracted in simplicity of heart betwixt two persons ignorant of such a defilement , and so farre consummate as that children are borne in that wedlock , ought to be made knowne and prosecuted to a dissolution ? i have perused these foure decades of practicall cases of conscience with much satisfaction and delight , and finde them to be , in respect of their subject matter , so profitable , necessary and daily usefull ; and so piously , learnedly and judiciously discussed and resolved , that they seem unto me best , though they come last , ( like the wine in the marriage feast made sacred by christs divine presence and miracle ) and therefore doe well deserve ( amongst many other the divine dishes and delicacies , wherewith this right reverend , pious and learned authour hath plentiously furnished a feast for the spirituall nourishment and comfortable refreshing of gods guests ) both the approbation and commendation of all , and my selfe amongst the rest , though unworthy to passe my censure on such a subject . john downame . resolutions . the first decade . cases of profit and trafick . case i. whether is it lawfull for me to raise any profit by the loane of money ? you may not expect a positive answer either way : many circumstances are considerable ere any thing can be determined . first , who is it that borrowes ? a poore neighbour that is constrained out of neede ? or a merchant that takes up money for a freer trade ? or a rich man that layes it out upon superfluous occasions ? if a poore man borrow out of necessity , you may not expect any profit for the loane : ( deuteronomy . , , . ) to the poorest of all we must give , and not lend : to the next ranke of poore we must lend freely : but if a man will borrow that money ( which you could improve ) for the enriching of himselfe ; or out of a wanton expence will be laying out that which might be otherwise usefull to you , for his meere pleasure , the case is different ; for god hath not commanded you to love any man more then your selfe ; and there can be no reason why you should vail your owne just advantage to another mans excesse . secondly , upon what termes doe you lend ? whether upon an absolute compact for a set increment , ( what ever become of the principall or upon a friendly trust to a voluntary satisfaction according to the good improvement of the summe lent ? the former is not safe , and where there hath been an honest endeavour of a just benefit disappointed either by unavoidable casualty , or force , may not be rigorously urged , without manifest oppression . the latter can bee no other then lawfull : and with those that are truly faithfull and conscionable , the bond of gratitude is no lesse strong then that of law and justice . thirdly , if upon absolute compact ; is it upon a certainty , or an adventure ? for where you are willing to hazard the principall , there can be no reason but you should expect to take part of the advantage . fourthly , where the trade is ordinarily certaine , there are yet farther considerations to be had : to which shall make way by these undenyable grounds . that the value of moneys or other commodities is arbitrable according to the soveraigne authority and use of severall kingdomes and countries . that whatsoever commodity is saleable , is capable of a profit in the loane of it ; as an horse , or an oxe , being that it may be sold , may be let out for profit . money it selfe is not onely the price of all commodities in all civill nations , but it is also , in some cases , a trafiqueable commodity : the price whereof rises , and falls in severall countries upon occasion ; and yeeldeth either profit or losse in the exchange . there can be no doubt therefore but that money thus considered , and as it were turned merchandise , may be bought and sold , and improved to a just profit . but the maine doubt is , whether money meerely considered as the price of all other commodities , may be let forth for profit ; and be capable of a warrantable increase . for the resolving whereof be it determined , that all usury , which is an absolute contract for the meere loane of money , is unlawfull both by law naturall , and positive , both divine and humane . nature teacheth us that metals are not a thing capable of a superfoetation ; that no man ought to set a price on that which is not his owne time : that the use of the stock once received , is not the lenders , but the borrowers ; for the power , and right of disposing the principall , is by contract transferred for the time to the hands of him that receives it ; so as hee that takes the interest by vertue of such transaction , doth but in a mannerly and legall fashion rob the borrower . how frequent the * scripture is in the prohibition of this practice , no christian can bee ignorant : and as for humane lawes raised even from the meere light of nature amongst heathen nations , how odious , and severely interdicted usurary contracts , have been in all times , it appeares sufficiently by the records which wee have of the decrees of a egypt , of athens , of rome ; and not onely by the restraint of the twelve tables , and of claudius and vespasian ; but by the absolute forbiddance of many popular statutes condemning this usage : tiberius himselfe , though otherwise wicked enough , yet would rather furnish the bankes with his owne stock , to bee freely let out for three yeeres to the citizens , upon onely security of the summe doubled in the forfeiture , then he would endure this griping & oppressive transaction : and how wise cato drove out all usurers out of sicilie , and lucullus freed all asia from this pressure of interest , history hath sufficiently recorded . as for lawes ecclesiasticall , let it be enough that a * councel hath defined , that to say usury is not a sinne , is no better then heresie : and in succeeding times how liable the usurer hath ever been to the highest censures of the church ; and how excluded from the favour of christian buriall , is more manifest then to need any proofe . secondly , however it is unlawfull to covenant for a certaine profit for the mere loane of money , yet there may be , and are circumstances appending to the loane , which may admit of some benefit to be lawfully made by the lender for the use of his money ; and especially these two ; the losse that he sustaines , and the gaine that he misses , by the want of the summe lent : for what reason can there be , that to pleasure another man , i should hurt my selfe , that i should enrich another by my owne losse ? if then i shall incur a reall losse or forfeiture by the delayed payment of the summe lent ; i may justly look fot a satisfaction from the borrower ; yea if there be a true danger of losse to me imminent , when the transaction is made , nothing hinders but that i may by compact make sure such a summe as may be sufficient for my indemnity ; and if i see an opportunity of an apparent profit that i could make fairely by disbursing of such a summe bona fide , and another that hath a more gainefull bargaine in chace shall sue to me to borrow my money out of my hand for his owne greater advantage , there can be no reason why in such a case i should have more respect to his profit , then my owne ; and why should i not even upon pact , secure unto my selfe such a moderate summe as may be somewhat answerable to the gaine which i doe willingly forgoe , for his greater profit ? since it is a true ground which lessius ( with other casuists ) maintains against sotus and durand , that even our hopes of an evident commodity are valuable ; and that no lesse then the feares of our losse . shortly , for the guidance of our either caution , or liberty in matter of borrowing , and lending , the onely cynosure is our charity ; for in all humane and civill acts of commerce , it is a sure rule , that whatsoever is not a violation of charity cannot be unlawfull , and whatsoever is not agreeable to charity can be no other then sinfull : and as charity must be your rule , so your selfe must be the rule of your charity ; looke what you could wish to be done to you by others , doe but the same to others , you cannot be guilty of the breach of charity : the maximes of traffique are almost infinite ; onely charity ( but ever inseparable from justice ) must make the application of them ; that will teach you that every increase by loane of money is not usurary ; and that those which are absolutely such , are damnable : that will teach you to distinguish betwixt the one improvement of loane , and the other ; and will tell you that if you can finde out a way , whether by loane , or sale , to advance your stock , that may be free from all oppression , and extortion ; and beneficiall as well to others , as to your selfe , you need not feare to walke in it with all honest security : but in the meane time take good heed that your heart beguile you not in mis-applications ; for we are naturally too apt out of our self-love to flatter our selves with faire glozes of bad intentions ; and rather to draw the rule to us , then our selves to the rule . but whiles i give you this short solution , i must professe to lament the common ignorance , or mistaking of too many christians , whose zeal justly cryes downe usury as a most hatefull and abominable practice , but in the meane time makes no bones of actions no lesse biting , and oppressive : they care not how high they sell any of their commodities , at how unreasonable rates they ●et their grounds , how they circumvent the buyer in their bargaines , and thinke any price just , any gaine lawfull that they can make in their markets : not considering that there is neither lesse , nor lesse odious usury in selling and letting , then there is in lending : it is the extortion in both that makes the sinne ; without which the kind or termes of the transaction could not be guilty . surely it must needs be a great weaknesse to think that the same god who requires mercy and favour in lending , will allow us to be cruell in selling ; rigour and excesse in both equally violates the law of commutative justice , equally crosses the law of charity : let those therefore that make scruple of an usurious lending , learne to make no lesse conscience of a racking bargaine ; otherwise their partiall obedience will argue a grosse hypocrisie ; and they shall prove themselves the worst kinde of what they hate , usurers : for in the ordinary loan● usury , the borrower hath yet time to boot for his money ; but here the buyer payes downe an excessive interest , without any consideration at all , but the sellers cruelty . for the fuller clearing of which point ; whereas you aske case ii. whether may i not sell my wares as deare as i can , and get what i may of every buyer ? i answer , there is a due price to be set upon every saleable commodity ; else there were no commerce to be used among men : for if every man might set what rate he pleases upon his lands or goods , where should he finde a buyer ? surely nothing could follow but confusion , and want ; for mere extremity must both make the market and regulate it . the due price is that which cuts equally and indifferently betwixt the buyer and seller ; so as the seller may receive a moderate gaine , and the buyer a just penny-worth . in those countries wherein there is a price set by publique authority upon all marketable commodities , the way of commerce is well expedited , and it is soone and easily determined , that it is meete men should be held close to the rule . but where all things are left to an arbitrary transaction , there were no living , if some limits were not set to the sellers demands . these limits must be the ordinary received proportion of price current in the severall countries wherein they are sold ; and the judgement of discreet , wise , experienced and unconcerned persons ; and the well-stated conscience of the seller . if men shall wilfully run beyond these bounds , taking advantage of the rarenesse of the commodity , the paucity or the necessity of the buyers to enhance the price to an unreasonable height , they shall be guilty of the breach of charity , and in making a sinfull bargaine purchase a curse . not that a man is so strictly tyed to any others valuation , as that hee may not upon any occasion aske or receive more then the common price ; or that if the market rise he is bound to sit still : there may be just reason upon a generall mortality of cattle to set those beasts that remaine at an higher rate , or upon a dearth of graine , or other commodities , to heighten the price ; but in such cases wee must bee so affected as that wee grudge to our selves our owne gaine , that wee bee not in the first file of enhancers , that wee strive to be the lowest in our valuation , and labour what we may to bring downe the market ; alwaies putting our selves in our conceits into the buyers roome ; and bethinking how we would wish to be dealt with , if we were in his cloathes . it is lawfull for the seller in his price to have regard not to his rents and disbursements onely , but to his labour , and cost , to his delay of benefit , to his loss in managing , to his hazard or difficulty in conveyance ; but all these in such moderation , as that he may be a just gainer by the bargaine : not setting the dice upon the buyer ; not making too much haste to be rich , by the secret spoiles of an oppressed neighbour . those things whose end is onely pleasure or ornament , as a jewel , an hauke , or an hound , can admit of no certaine value ; the owners affection must estimate it , and the buyers desire must make up an illimited bargaine ; but even in these , and all other commodities that carry the face of unnecessary , conscience must be the clarke of the market ; and tell us that we must so sell , as we could be willing to buy . from all which it followes , that the common maxime current * in the shops of trade , that things are so much worth as they can be sold for ; and those ordinary rules of chapmen , that men who are masters of their wares may heighten their prices at pleasure , and get what they can out of all commers ; and what ever they can get out of the simplicity , or necessity of the buyers , is lawfull prize , are damnably uncharitable and unjust . it were an happy thing , if as it is in some other well ordered nations , there were a certaine regulation of the prices of all commodities by publique authority , the wisdome whereof knows how to rise and fall according to the necessity of the occasion ; so as the buyer might be secured from injury , and the seller restrained from a lawlesse oppression . but where that cannot be had , it is fit that justice and charity should so far over-rule mens actions , that every man may not be carryed in matter of contract , by the sway of his owne unreasonable will , and be free to carve for himselfe as he lists of the buyers purse : every man hath a bird in his bosome that sings to him another note . a good conscience therefore will tell you that if ( taking advantage of the ignorance or unskilfulnesse of the buyer ) you have made a prey of him by drawing from him double the worth of the commodity sold , you are bound to make restitution to him accordingly , and in a proportion so , in all the considerable summes which you shall have by your false protestations , and oathes , and plausible intimations wrought out from an abused buyer ; above that due price which would make you a just and rightly moderated gainer : for assure your selfe , all that you willingly doe this way is but a better-coloured picking of purses ; and what you thus get is but stolne goods varnisht over with the pretence of a calling , and will prove at the last no other then gravel in your throat . case iii. whether is the seller bound to make knowne to the buyer the faults of that which he is about to sell ? it is a question that was long since disputed betwixt the heathen sages , antipater and diogenes , as cicero * informes us : with whom cato so decides it as that his judgement may justly shame and condemne the practice of too many christians : for a full answer , due consideration must be had of divers circumstances . first , what the nature and quality of the fault is ; whether it be sleight and unimporting ; or whether such as may vitiate the thing sold , and render it either unusefull or dangerous to the buyer : or againe , whether the fault be apparent , or secret : both these doe justly vary the case : sleight and harmeless faults may bee concealed without injustice ; main and importing must be signified : if apparent defects bee not discerned by the buyer hee may thanke himselfe ; secret faults knowne onely to the seller , ( such as may be prejudiciall to the buyer ) ought not to be concealed , or if they be concealed so , as that the buyer payes for it as sound , and perfect , binde the seller in conscience , either to void the bargaine , or to give just satisfaction . secondly , it would be considered , whether the buyer before the bargaine be stricken , hath required of the seller to signifie the faults of the commodity to be sold , and out of a reliance upon the sellers fidelity and warrant , hath made up the match : or whether in the confidence of his owne skill , without moving any question , hee enter resolutely , ( de bene esse ) upon the bargained commodity : if the former , a double bond lyes upon the seller to deale faithfully with the buyer , and therefore to let him know the true condition of the thing exposed to sale , that so either he may take off his hand ; or if he shall see that notwith standing that defect it may serve his turne , he may proportion the price accordingly : otherwise he shall be guilty ( besides falshood and oppression ) of perfidiousnesse . but if the buyer will peremptorily rely upon his owne judgement , and as presuming to make a gaine of that bargaine ( which the seller out of conscience of the imperfection , sets ( as hee ought ) so much lower as the defect may bee more disadvantageous to the buyer ) will goe through with the contract , and stand to all hazards , i see no reason why the seller may not receive the price stipulated ; but withall if the match may carry danger in it to the buyer , ( as if the horse sold bee subject to a perilous starting , or stumbling ; the house sold have a secret crack that may threaten ruine ; or the land sold be lyable to a litigious claime which may be timely avoyded ) the seller is bound in conscience ( at least after the bargaine ) to intimate unto the buyer these faulty qualities , that hee may accordingly provide for the prevention of the mischiefe that may ensue . but if the seller shall use art to cover the defects of his commodity , that so he may deceive the buyer in his judgement of the thing bargained for , or shall mix faulty wares with sound , that they may passe undiscovered , he is more faulty then his wares , and makes an ill bargaine for his soule . in this , shortly , and in all other cases that concerne trade , these universall rules must take place . that it is not lawfull for a christian chapman to thrive by fraud . that hee may sell upon no other termes then he could wish to buy . that his profit must be regulated by his conscience , not his conscience by his profit . that he is bound either to prevent the buyers wrong ; or if heedlesly done , to satisfie it . that he ought rather to affect to be honest , then rich : and lastly , that as he is a member of a community both civill and christian , he ought to be tender of another mans indemnity no lesse then of his owne . case iv. whether may i sell my commodities the dearer for giving dayes of payment ? there is no great difference betwixt this case , and that of loane , which is formerly answered ; save that there money is let , here commodities money-worth ; here is a sale , there a lending ; in the one a transferring of the right and command for the time ; in the other perpetually ; but the substance both of the matter and question is the same ; for in both there seemes to be a valuation of time : which whether in case of mutuation , or sale , may justly be suspected for unlawfull . for answer ; there are three stages of prices acknowledged by all casuists ; the highest , which they are wont to call rigorous ; the meane , and the lowest ; if these keep within due bounds , though the highest be hard , yet it is not unjust , and if the lowest be favovorable , yet it is not alwayes necessary . if then you shall proportion but a just price to the time , and worth of your bargaine , so as the present shall passe for the easiest price , some short time for the meane , and the longer delay for the highest , i see not wherein , all things considered , you doe offend . and certainly to debarre the contract of a moderate gaine for the delay of payment upon moneths prefixed , were to destroy all trade of merchandise : for not many buyers are furnished with ready money to buy their wares , at the port ; nor could the sellers make off their commodities so seasonably , as to be ready for further traffique , if they must necessarily be tyed to wait upon the hopes of a pecuniary sale ; and not left to the common liberty of putting them over to whole-sale men upon trust ; who upon a second trust distribute them to those , that vent them by retaile , both for days agreed upon : by which meanes the trade holds up , and the common-wealth enjoyes the benefit of a convenient and necessary commerce . a practice that is now so habituated amongst all nations into the course of trade , that it cannot well consist without it : so as nothing is more ordinary in experience than that those , who are able to pay downe ready money for their wares , know to expect a better pennyworth , then those that runne upon trust : and there may be just reason for this difference ; for the present money received enables the seller to a further improvement of his stock , which lyes for the time dead in the hands that take day for their payment . so then , it is not mere time that is here set to sale , which were odious in any christian to bargaine for ; but there are two incidents into this practice which may render it not unwarrantable . the one is the hazard of the summe agreed upon : which too often comes short in the payment : whiles those subordinate chapmen , into whose hand the grosse summe is scattered , turne bankrupts , and forfeit their trust ; so as no small losse is this way commonly sustained by the confident seller ; in which regard we are wont to say justly , that one bird in the hand is worth two in the wood . the other is the cessation of that gaine which the merchant might in the meane time have made of the sum differred ; which might in likelihood have beene greater then the proportion of the raised price can amount unto ; to which may be added the foreseene probability of the raising of the market in the intervall of payment : the profit whereof is precluded by this meanes to the seller : whose full engagement takes him off perhaps from a resolution to have reserved those commodities in his own hands , in expectation of an opportunity of a more profitable utterance , had not the forwardnesse of the buyer importuned a prevention . upon these considerations , if they be serious , and unfained ; i see not why you may not in a due and moderate proportion , difference your prices according to the delayes of payment , without any oppression to the buyer : howbeit , if any man pleaseth to be so free , as to take no notice of time , but to make future dayes in his account present , i shall commend his charity , though i dare not presse his example as necessary . the case is equally just on the behalfe of the seller : who if he be either driven by some emergent necessity ; or drawne by the opportunity of a more gainfull bargaine , to call for his money before his day , may justly be required by the late buyer , to abate of the returnable summe , in regard of the prevention of the time covenanted ; by reason of the inconvenience or losse whereunto he is put upon the suddaine revocation of that money , which is not by agreement payable till the expiration of the time prefixed . but what quantity is to be allowed on the one part , or defalked on the other , is onely to be moderated by christian charity , and that universall rule of doing what we would be willing to suffer . case v. whether , and how farre , monopolies are , or may be lawfull . the most famous monopolie that we finde in history is that of egypt , gen. . , . wherein the provident patriarch joseph , out of the fore-sight of a following dearth , bought up the seven yeares graine for pharaoh , and layd it up in publique store-houses ; and in the generall scarcity sold it out to the inhabitants , and strangers , with no small advantage ; which was so farre from unlawfull , as that he thereby merited the name of the saviour of aegypt : * and if any worthy patriot out of a like providence , shall before-hand gather up the commodities of his country into a publique magazine for the common benefit and reliefe of the people ; upon the pinch of an ensuing necessity , he is so farre out of the reach of censure , as that he well deserves a statue with the inscription of publique benefactor ; so as it is not the meere act of monopolizing that makes the thing unlawfull , but the ground and intention , and the manner of carriage . all monopolies , as they are usually practised , are either such as are allowed by soveraigne authority , or privately contrived by secret plot and convention for a peculiar gaine to some speciall persons . if the first , it must be considered upon what reason that priviledge is granted , and upon what termes ; if both these be just , the grant can be no other . for first , it may not be denyed , that supreme authority , whether of princes or states , hath power to grant such priviledges where they shall finde just cause ; and secondly , that there may be very just motives of granting them to some capable and worthy persons ; i should be ashamed to imagine that either of these should need any probation . doubtlesse then , there is manifest equity , that where there hath beene some great merit , or charge , or danger in the compassing of some notable worke for a common good , the undertaker should be rewarded with a patent for a secured profit to himselfe . as put case some well minded printer ( as one of the stephens ) is willing to be at an excessive charge in the faire publication of a learned and usefull worke for the benefit of the present and following ages ; it is most just that he should from the hands of princes or states receive a priviledge for the sole impression ; that he may recover , with advantage , the deep expence he hath beene at ; otherwise some interloper may perhaps underhand fall upon the work at a lower rate , and undoe the first editor ; whose industry , care and cost shall thus be recompenced with the ruine of himselfe and his posterity ; as were too easie to instance . if a man have by notable dexterity of wit , and art ; and much labour and charge after many experiments , attained to the skill of making some rare engine of excellent use for the service of his prince and countrey , as some singular water worke ; or some beneficiall instrument for the freeing of navigable rivers from their sandy obstructions , it is all the reason in the world , that by the just bounty of princes he should be so far remunerated , as that he alone may receive a patent of enjoying a due profit of his owne invention . but how farre it may be lawfull for a prince , not onely to gratifie a well deserving subject , with the fee of his owne devise , but with a profit arising from the sole sale of marketable commodities through his kingdome ; or whether , and how farre in the want of monies , for the necessary service of his state , he may for the publique use , raise , set , or sell monopolies of that kind , is diversly agitated by casuists ; and must receive answer according to the absolutenesse or limitation of those governments , under which they are practised : but with this , that where this is done , there may be great care had of a just price to be set upon the commodities so restrained , that they be not left to the lawlesse will of a priviledged ingrosser , nor heightned to an undue rate by reason of a particular indulgence . this may be enough for authoritative monopolies . the common sort of offensive practices this way are private and single , or conventionall , and plotted by combination ; the former , as when some covetous extortioner , out of the strength of his purse , buyes up the whole lading of the ship , that he may have the sole power of the wares to sell them at pleasure , which , there is no feare but he w●ll doe with rigour enough : the true judgment of which action , & the degrees of the malignity of it , must be fetcht , as from the minde , so from the management of the buyer ; as being so much more sinfull , as it partakes more of oppression . the latter , when some brethren in evill conspire to prevent the harvest , to buy up , or hoord up the graine ; with a purpose to starve the market , and to hatch up a dearth : a damnable practice in both kindes ; and that which hath of old beene branded with a curse ; neither lesse full of justice than uncharitablenesse ; and that which cryes aloud , for a just punishment , and satisfactory restitution . i cannot therefore but marvaile at the opinion of learned lessius ( which he fathers also upon molina ) that too favourably minces the hainousnesse of this sin ; bearing us in hand , that it is indeed an offence against charity , and common profit , but not against particular justice , his reason : to buy that corne ( saith he ) could not be against justice , for he bought it at the current price : nor yet to sell it , could be against justice , because he was not tyed out of justice at that time to bring it forth to sale : when he might easily have considered , that it is not the mere act of buying , or of not selling , that in it selfe is accused for unjust , but to buy , or not to sell , with an intention , and issue of oppressing others , and undue enriching themselves by a dearth . for what can be more unjust then for a man to indevour to raise himself by the affamishing of others ? neither can it serve his turne to say by way of excuse , that the multitude of buyers may be the cause of a dearth , and yet without sin ; since they doe rather occasion , then cause a scarcity ; and are so farre from intending a dearth in making their market , that they deprecate it , as their great affliction . and if , by his owne confession , those , who either by force , or fraud hinder the importation of corne , that a dearth may continue , are guilty of injustice , and are bound to make restitution both to the commonwealth in giving cause to raise the price ; as also to the merchant , whom they have hindered of his meet gaine ; how can those be liable to a lesse sin , or punishment , that either buy up , or wilfully keep in , their graine with a purpose to begin , and hold on a dearth ? and what lesse can it be then force or fraud , that by their crafty and cruell prevention the poor are necessitated to want that sustenance , whereby their life should be maintained ? wise solomon shall shut up this scene for me . he that with holds corn , the people shall curse him , but blessings shall be upon the head of him that selleth it . prov. . . case vi. whether , and how farre doth the fraudulent bargaine binde me to performance . how farre in matter of law , you must advise with other counsaile , but for matter of conscience , take this : is the fraud actively yours , done by you to another ? or else passively put by another upon you ? if the former , you are bound to repent and satisfie ; either by rescinding the match , or by making amends for the injury : if the latter ; wherein did the fraud lye ? if in the maine substance of the thing sold , the bargaine is both by the very law of nature , and in conscience , void ; yea indeed , not at all : as if a man have sold you copper lace for gold ; or alchymie-plate for silver ; the reason is well given by * casuists : there is no bargaine without a consent ; and here is no consent at all , whiles both parties pitch not upon the same subject ; the buyer propounds to himselfe gold and silver , the seller obtrudes copper , and alchymie ; the one therefore not buying what the other pretended to sell , here is no bargaine made , but a mere act of cozenage , justly liable to punishment by all lawes of god and man. but if the fraud were onely in some circumstances , as in some faulty condition of the thing sold not before discerned ; or in the over-prizing of the commoditie bought ; the old rule is , caveat emptor ; you must for ought i know ) hold you to your bargain ; but if that faulty condition be of so high a nature that it marres the commoditie , and makes it uselesse to the buyer , the seller being conscious of the fault ) is injurious in the transaction , and is bound in conscience to make satisfaction ; and if he have willingly over-reacht you in the price , in a considerable proportion is guilty of oppression . it is very memorable in this kinde that cicero relates to us of a fraudulent bargaine betwixt * canius , a roman knight and orator , and one pythius a banker of syracuse . canius comming upon occasion of pleading to the city of syracuse , tooke a great liking to the place ; and setling there , gave out that he had a great desire to buy some one of those pleasant gardens , wherewith , it seemes , that city abounded ; that he might there recreate himself when he pleased , with his friends . pythius , a crafty merchant , hearing of it , sends word to canius , that hee had a faire garden which he had no minde to sell ; but if he pleased to make use of it for his solace , he might command it as his owne ; and withall courteously invites canius to suppe with him there the day following : in the meane time being a man by reason of his trade of exchange , very gracious in the city , he calls the fishermen together , and desires them that the next evening they would fish in the streame before his garden , and bring him , what they shall have caught : canius in due time comes according to the invitation , to supper ; where there was delicate provision made for him by pythius ; and store of boates bringing in their plentifull draughts of fish , and casting them downe at the feet of pythius : canius askes the meaning of this concourse of fishermen , and store of profered provision ? pythius tells him this is the commodity and priviledge of the place , if syracuse yeeld any fish , here it is caught , and here tendered ; canius beleeving the report , importunes his host to sell him the ground : the owner after some seeming loathnesse , and squeamish reluctation , at last yeelds to gratifie him with the bargaine : the deare price is payd downe with much eagernesse . the new master of the place , in much pride of his purchase , the next day repaires early to his garden , invites his friends to a friday feast ; and finding no boat there , asks the neighbour whether it were holiday with the fishermen , that he saw none of them there ; no , said the good man , none that i know ; but none of the trade use to fish here ; and i much marvailed at the strange confluence of their boats here yesterday : the roman orator was downe in the mouth ; finding himselfe thus cheated by the money-changer : but , for ought i see , had his amends in his hands ; he meant , and desired to buy the place , though without any such accommodation ; but over-bought it upon the false pretence of an appendent commodity ; the injury was the sellers , the losse must be the buyers . but if such be the case , that you are meerely drawne in by the fraud , and would not have bought the commodity at all , if you had not beene induced by the deceit , and false oathes and warrants of the seller , you have just reason , either , if you may , to fall off from the bargaine ; or , if the matter be valuable , to require a just satisfaction from the seller ; who is bound in conscience , either by annulling the bargaine , or abatement of price to make good your indemnity . in these matters of contract there is great reason to distinguish betwixt a willing deceit , and an involuntary wrong ; if a man shall fraudulently sell an horse which he knowes secretly and incurably diseased , to another for sound ; and that other , beleeving the sellers deep protestation , shall upon the same price , bonâ fide , put him off to me ; i feel my selfe injured , but whither shall i go for an amends ? i cannot challenge the immediate seller , for he deceived me not ; i cannot challenge the deceiver , for he dealt not with me ; in humane lawes , i am left remedilesse ; but in the law of conscience , the first seller , who ought to have born his own burthen of an inevitable losse , is bound to transferre by the hands that sold me that injurious bargaine , a due satisfaction . neither is it other of fraudulent conveyances in the houses or land , how ever the matter may be intricated by passing through many perhaps unknowing hands , yet the sinne and obligation to satisfaction , will necessarily lie at the first door ; whence if just restitution doe not follow , the seller may purchase hell to boot . think not now on this discourse , that the onely fraud is in selling ; there may be no lesse ( though not so frequent ) fraud in buying also ; whether in unjust payment , by false coyne ; or by injustice of quantities , as in buying by weights , or measures above allowance ; or by wrong valuation of the substance & quality of the commodity , misknown by the seller ; as for instance , a simple man , as i have knowne it done in the western parts , findes a parcell of ambergris cast upon the sands ; he perceiving i● to be some unctious matter , puts it to the base use of his shooes , or his cart wheel ; a merchant that smels the worth of the stuffe buyes it of him for a small summe ; giving him a shilling or two , for that which himselfe knowes to be worth twenty pounds : the bargaine is fraudulent ; and requires a proportionable compensation to the ignorant seller into whose hands providence hath cast so rich a booty . shortly , in all these intercourses of trade , that old and just rule which had wont to sway the traffique of heathens , must much more take place amongst christians , ( cum bonis benè agier ) that honest men must be honestly dealt with : and therefore that all fraud must be banished out of their markets ; or , if it dares to intrude , soundly punished ; and mulcted with a due satisfaction . case vii . how far , and when am i bound to make restitution of another mans goods remaining in my hand ? restitution is a duty no lesse necessary , than rarely practised amongst christians . the arch publican zacheus knew that with this he must begin his conversion ; and that knowne rule of saint austen * is in every mans mouth , no remission without restitution . for this act is no small piece of commutative justice ; which requires that every man should have his owne : most just therefore it is , that what you have taken , or detained from the true owner should be restored ; neither can it be sufficient , that you have conceived a drye and bootlesse sorrow for your wrongfull detention , unlesse you also make amends to him by a reall compensation . but you are disabled to make restitution by reason of want , your will is good , but the necessity , into which you are fallen , makes you uncapable of performance : see first , that it be a true , and not fained necessity ; many a one , like to leud criples that pretend false soares , counterfeit a need that is not , and shelter themselves in a willing jaile , there living merrily upon there defrauded creditor , whom they might honestly satisfie by a well improved libertie : this case is damnably unjust ; but if it be a true necessity of gods making , it must excuse you for the time ; till the same hand that did cast you downe , shall be pleased to raise you up againe ; then , you are bound to satisfie ; and in the meane time , lay the case truly before your creditor , who if he be not mercilesse , where he sees a reall desire , and indeavour of satisfaction , will imitate his god in accepting the will for the deed : and wait patiently for the recovery of your estate . you ask now , to whom you should tender restitution ? to whom , but the owner ? but he , you say , is dead ; that will not excuse you ; he lives still in his heires ; it is memorable ( though in a small matter ) which seneca reports of a pythagorean philosopher at athens , who having run upon the score for his shooes at a shop there ; hearing that the shoomaker was dead , at first was glad to think the debt was now paid ; but straight recollecting himselfe , he sayes within himselfe ; yet , howsoever , ever , the shoomaker lives still to thee , though dead to others ; and thereupon puts his money into the shop , as supposing that both of them would finde an owner . it is a rare case that a man dyes , and leaves no body in whom his right survives : but if there be neither heire , nor executor , nor administrator , nor assigne ; the poore ( saith our saviour ) ye shall have alwayes with you ; make thou them his heire : turne your debt into almes . obj. but alas you say ; i am poore my selfe , what need i then look forth for any other ? why may not i employ my restitution to the reliefe of my owne necessity ? sol. it is dangerous , and cannot be just for a man to be his owne carver altogether in a business of this nature ; you must look upon this money , as no more yours than a strangers ; and howsoever it be most true that every man is nearest to himselfe , and hath reason to wish to bee a sharer , where the need is equall ; yet it is fit this should be done with the knowledge and approbation of others : your pastor , and those other that are by authority interessed in these publique cares , are fit to be acquainted with the case ; ( if it be in a matter meet to be notified ) as a businesse of debt or pecuniary ingagement , let their wisdome proportion the distribution ; but if it be in the case of some secret crime , as of theft , or cozenage , which you would keep as close as your owne heart , the restitution must be charged upon your conscience to be made with so much more impartiality , as you desire it more to be concealed ; herein have a care of your soule , what ever becomes of your estate . as for the time of restitution it is easily determined , that it cannot well be too soone for the discharge of your conscience , it may be too late for the occasions of him to whom it is due ; although it may fall out , that it may prove more fit to deferre for the good of both : wherein charity and justice must be called in as arbitrators ; the owner calls for his money in a riotous humour to mis-spend it upon his unlawfull pleasure ; if your delay may prevent the mischiefe , the forbearance is an act of mercy : the owner calls for a sword deposited with you , which you have cause to suspect he meanes to make use of , for some ill purpose ; your forbearing to restore it is so both charitable and just , that your act of delivery of it may make you accessary to a murther . whereto i may adde , that in the choice of the time , you may lawfully have some respect to your selfe ; for if the present restitution should be to your utter undoing , which may be avoided by some reasonable delay , you have no reason to shun anothers inconvenience by your own inevitable ruine ; in such case let the creditor be acquainted with the necessity , his offence deprecated ; and rather put your selfe upon the mercy of a chancery , then be guilty of your owne overthrow . but when the power is in your hand , and the coast every way cleare , let not another mans goods or mony stick to their fingers ; and thinke not that your head can long lye easily upon another mans pillow . yea , but you say the money or goods mis-carried , either by robbery or false trust , ere you could employ them to any profit at all ; this will not excuse you ; after they came into your power , you are responsible for them ; what compassion this may work in the good nature of the owner for the favour of an abatement , must be left to his own brest ; your tye to restitution is not the lesse ; for it is supposed , had they remained in the owners hands they had been safe ; if it were not your fault , yet it was your crosse , that they miscarried ; and who should bear your crosse but your self ? shortly then , after all pretences of excuse ; the charge of wise solomon must be obeyed : with-hold not good from the owners thereof , when it is in the power of thine hand to doe it , prov. , . case viii . whether , and how farre doth a promise extorted by fear , though seconded by an oath , bind my conscience to performance ? a mere promise is an honest mans strong obligation ; but if it be withall backed with an oath , the bond is sacred , and inviolable . but let me ask you what promise it is that you thus made , and bound ▪ if it be of a thing unlawfull to be done , your promise and oath is so farre from binding you to performance , that it bindes you onely to repentance that ever you made it ; in this case your performance would double and heighten your sinne : it was ill to promise , but it would be worse to performe : herod is by oath ingaged for an indefinite favour to salome ; she pitches upon baptist's head ; he was sory for such a choice , yet for his oaths sake hee thinkes hee must make it good : surely , herod was ill-principled , that he could thinke a rash oath must binde him to murder an innocent ; he might have truly said , this was more than he could doe ; for that we can do , which we can lawfully doe . but if it be a lawfull thing that you have thus promised , and sworne ; though the promise were unlawfully drawne from you by feare , i dare not perswade you to violate it . it is true that divers learned casuists hold , that a promise drawne from a man by feare is void , or at least revokable at pleasure ; and so also the oath annexed , which followes the nature of the act whereto it appends ; chiefly upon this ground ; that both these are done without consent , meere involuntary acts , since nothing can be so contrary to consent as force and feare : but i dare not goe along with them ; for that i apprehend there is not an absolute involuntarinesse in this engagement , but a mixt one , such as the * philosopher determines in the mariner , that casts his goods over board to save his life ; in it selfe , he hath no will to doe it ; but here and now upon this danger imminent , he hath an halfe-will to perform it . secondly , i build upon their owne ground ; there is the same reason , they say , of force , and of fraud ; now that a promise and oath drawne from us by fraud bindes strongly , we need no other instance then that of joshua made to the gibeonites ; there could not be a greater fraud than lay hid in the old shooes , thred-bare garments , rent bottels , and mouldy provisions of those borderers ; who under the pretence of a remote nation put themselves under the interest and protection of israel : josh. . , . &c. the guile soone proved apparent , yet durst not joshua , though he found himselfe cheated into this covenant , fall off from the league made with them ; which when , after many ages , saul out of politique ends went about to have broken , we see how fearfully it was avenged with a grievous plague of famine upon israel , even in davids dayes , sam. . . who was no way accessary to the oppression ; neither could be otherwise expiated than by the bleeding of saul's bloody house . when once we have interessed god in the businesse , it is dangerous not to be punctuall in the performance . if therefore a bold thiefe , taking you at an advantage , have set his dagger to your brest , and with big oathes threatned to stab you , unlesse you promise and sweare to give him an hundred pounds to be left on such a day in such a place for him , i see not how ( if you be able ) you can dispence with the performance ; the onely help is , ( which is well suggested by * lessius ) that nothing hinders why you may not , when you have done , call for it back againe , as unjustly extorted . and truly , we are beholding to the jesuite for so much of a reall equivocation ; why should you not thus right your selfe , since you have onely tyed your selfe to a mere payment of the summe ? upon staking it downe for him , you are free . but if he have forc'd you to promise , and swear not to make him knowne , you are bound to be silent in this act , concerning your selfe ; but withall , if you find that your silence may be prejudiciall to the publique good , for that you perceive the licentiousnesse of the offender proceeds ( and is like so to doe ) to the like mischiefe unto others , you ought , though not to accuse him for the fact done unto you ; yet to give warning to some in authority to have a vigilant eye upon so leud a person , for the prevention of any further villany . but if it be in a businesse , whose perill rests onely in your selfe , the matter being lawfull to be done ; your promise and oath ( though forced from you ) must hold you close to performance , notwitstanding the inconveniencies that attend . if therefore you are dismissed upon your parole , for a certaine time , to returne home , and dispose of your affaires , and then to yield your selfe againe prisoner to an enemy ; the obligation is so strict and firme , that no private respects may take it off : and it should be a just shame to you , that a * pagan should out of common honesty hold himself bound to his word , ( not without the danger of torment and death ) when you that are a christian slip away from your oath . case iv. whether those moneys or goods which i have found , may be safely taken and kept by me to my owne use . it is well distinguished by sotus out of aquinas * , that those things which may be found , are either such as call no man master , as some pearl , or precious stone , or ambergris lying upon the shore ; or such as have an owner , but unknowne to us , or ( as we may adde , to make up the number compleat ) such as whose owner we know . where the true owner is knowne , speedy restitution must follow ; otherwise the detention is in the next doore to theft ; where the commodity found hath no owner , it justly falls to the right of the first finder ; for both the place and the thing are masterlesse , ( adespota ) and common ; offering themselves to the next commer : the onely difficulty is in those things which have an unknown owner : and certainly common justice and honesty suggests to us , that we may not seize on commodities of this kinde , as absolutely our own ; the casualty of their mis-laying doth not alter their propriety ; they are still his that lost them ; though out of his sight , yet not out of his right ; and even naturall justice , would give every man his owne . the lawes both civill and canon , and municipall doe sufficiently guide our practise in many particular cases of this nature , and our conscience must lead us to follow them : if they be quick commodities , as horses , sheep , kine , and the like , ( which we call waifes and strayes ) every one knowes they are to be publiquely impounded , that upon search the owner may be the surer to find them ; and if he come not in , the sooner , to be openly cryed in severall markets , that the noise of his own neglected goods may come to his eare : and if , upon a continuing silence , they be put into the custody of the lord of the manour , ( who is most likely to be responsible ) and he shall make use of them , before his year and day be expired , he shall not doe it without some mark of distinction , that yet the true owner may know , they are not challenged by the present possessour , as his owne , but lye open to the just claime of their true master . but if they be dead commodities , as a jewell , a purse , or some ring of price , or the like , the finder may not presently smother up the propriety of it in his owne cofer ; his heart tells him that the meer accident of his finding it , cannot alienate the just right of it from the true owner ; he is therefore bound in conscience , in an honest sincerity to use all good means for the finding out of the right proprietary , whether by secret inquiry , or open publication : and if after due inquisition , no claime shall be made to it for the present , he shall reserve it in his hand in expectation of a just challenge : upon the assurance whereof ( how late soever ) he is bound to restore it to the proper owner : who , on the other side , shall faile in his duty of gratitude , if he returne not some meet acknowlegement of that good office , and fidelity : in all which mutuall carriages , we ought to be guided by those respects , which we could wish tendered to our selves in the like occasions . mean while , in all the time of our custody , we are to looke upon those commodities as strangers ; making account of such a potentiall right onely in them , as we are ready and desirous to resigne to the hands that purchased and lost them . on the contrary , no words can expresse the horrible cruelty and injustice that is wont to be done in this kinde , not onely on our shores , but in other nations also , upon the ship-wrecked goods both of strangers , and our own compatriots ; whiles in stead of compassioning and relieving the losse , and miseryes of our distressed bretheren , every man is ready to run upon the spoile , and , as if it were from some plundered enemy , is eagerly busie in carrying away what riches soever come to hand , which they falsly , and injuriously terme gods grace , when as indeed it is no other than the devils booty . this practise can passe for no other than a meere robbery , so much more haynous , as the condition of the mis-carried owner is more miserable : what a foule inhumanity is this , to persecute him whom god hath smitten ; and upon no other quarrell to be cruell to our brother , than because the sea hath been mercilesse ? deare countrymen , ye especially of the west , leave these abominable pillages to savage nations , that know not god ; and , putting on the bowels of tender compassion , lend your best succour rather for the rescue of poore wrecked soules , and safely preserving that small residue of their drowned fraight , which you cannot imagine that the sea hath therefore forborn to swallow , that you might . case x. whether i may lawfully buy those goods which i shall strongly suspect , or know to be stolen or plundered ; or , if i have ignorantly bought such goods , whether i may lawfully ( after knowledge of their owner ) keep them as miue . to buy those goods which you know , or have just cause to suspect to be stoln or plundered , is no better th●n to make your selfe accessary to the theft ; if you doe it with an intention to possesse them as your owne ; for what doe you else herein , but ex-post-facto partake with that thiefe , who stole them ; and incourage him in his leud practices ? since according to the old word ; if there were no receivers , there would be no thieves . neither will it serve the turn , that in the case of plunder , there may seeme a pretence of justice , in that this is pleaded perhaps to be done by some colour of authority ; for certainly where there is not law , there can be no justice , whereof law is the onely rule : whatever then is against an established law , in matter of right and possession , can be no other than unjust ; take heed therefore lest that heavy challenge of the almighty be ( upon this bargaine ) charged upon you ; psal. . . when thou sawest a thiefe , thou consentedst with him : these stoln waters may be sweet in the mouth , but they will be poyson in the maw , and like the water of a just jealousie , rottennesse to the belly : but if ( as these ill-gotten goods are lightly cheap penny-worths ) you buy them onely with an intention to gratifie the true owner , with an easie purchase of his owne , ( which would perhaps else be unrecoverable ) ( whiles your profession , it do it for no other end , takes off the scandall ) i cannot but allow your act , and commend your charity . but if , making use of that rule which saint paul gives for meat , in bargaining for any other commodityes , you shall extend your liberty to whatsoever is sold in the market , and shall in the exercise of that freedome upon a just and valuable consideration ignorantly buy those goods which you afterward heare , and know , to be anothers , the contract is on your part valid , and faultlesse , since your invincible want of knowledge acquits you from any guilt of consent ; but withall , there is an after-game to be plaid by you : you are bound ( upon just notice ) to acquaint the true owner with the matter , and to profer your selfe ready to joyne with him in the prosecution of law , or justice upon the offender , and upon a meet satisfaction to tender him his own . but if the theft be onely upon probability ; and it be doubtfull whether the goods belong to the owner notifyed to you , your duty is to make diligent inquiry into the businesse ; and if upon due inquisition , you finde too much likelihood of the theft , i dare not advise you ( with some casuists ) to reverse the bargaine , and to returne the commodity to those false hands that purloyned it ; but rather to call the probable owner , and with him to appeale unto just authority ; for a more full examination of the right , and an award answerable to justice : but if there appeare no good grounds for an impeachment , you may peaceably sit down in the possession , till further evidence may convince your judgement in the contrary . resolutions . the second decade . cases of life and liberty . case i. whether , and in what cases it may be lawfull for a man to take away the life of another . how light a matter soever it may seeme to the world now long soaked in blood , a mans life is most precious ; and may not ( but upon the waightiest of all causes ) be either taken , or given away . the great god hath reserved to himself this prerogative , to be the onely absolute lord of it ; neither can any creature have power to command it , but those onely to whom he hath committed it by speciall deputation ; nor they neither , by any independent or illimited authority ; but according as it is regulated by just lawes : to call for a mans life meerly out of will , is no other than a turkish tyranny . now the same god that hath ordained soveraign powers to judge of , and protect the life of others , hath given weighty charge to every man to tender and manage his owne : which bindes him to use all just meanes for his owne preservation ; although it should be the necessitated destruction of another . let us see therefore how far , and in what cases , man , that is alwayes appointed to be master of his owne life , may be also master of another mans . that publique justice may take away the life of hainous malefactors , is sufficiently knowne , to be not lawfull onely , but required ; and indeed so necessary , that without it there were no living at all amongst men . that in a just warre the life of an open enemy may be taken away , is no lesse evident ; the onely question is of private men in their owne cases . and here we need not doubt to say that even a private man , being mortally assaulted , may in his owne defence lawfully kill another ; i suppose the assault mortall , when both the weapon is deadly , and the fury of the assailant threatens death ; as for some sleight and suddaine passages of a switch , or a cane , they come not under this consideration , although those small affronts offered to eminent persons prove oftentimes to be quarrells no lesse than mortall . but even in these assaults , ( except the violence be so too impetuous , that it will admit of neither parle nor pause ) there ought to be ( so much as may consist with our necessary safety ) a tender regard and indeavour to avoid the spilling of bloud ; but if neither perswasion , nor the shifting ( what we may ) our station , can abate any thing of the rage of the assailer , death must : yea , if not my brother onely , but my father , or my sonne should in this forcible manner set upon mee , howsoever i should hazard the award of some blowes , and with teares beg a forbearance , yet , if there would bee no remedy , nature must pardon mee ; no man can bee so neare mee as my selfe . i cannot therefore subscribe to the counsell of * leonardus lessius ( abetting some ancieut casuists , and pretended to be countenanced by some fathers ) that it were meet for clericall and religious persons rather to suffer death , than to kill a murtherer : since no reason can be shewed , why their life should not bee as deare to them as others ; or why they should be exempted from the common law of nature ; or why their sacred hands should be more stained with the foule blood of a wicked man-slayer , justly shed , than any others . i am sure phineas thought not so ; nor samuel after him ; and ( which is most of all ) that the honor and priviledges of the sonnes of levi were both procured , and seoffed on them upon an injoyned blood-shed . * onely here is the favour and mercy of that learned casuist , that clerks and votaries are not alwayes bound rather to dye , than kill : for , saith he , if such religious persons should bethink himselfe , that he is in a deadly sinne , and should thereupon feare that he should be damned , if he were killed in that wofull and desperate estate ; hee were then bound by all meanes to defend himselfe , and to preferre the safety of his owne soule , before the life of another : as if nothing but the feare of damnation could warrant a man for his owne safeguard , as if nothing but the danger of hell could authorize an holy person to be his owne guardian ; as if the best of lives were so cheap and worthlesse , that they might be given away for nothing , whereas contrarily precious in the sight of the lord is the death of all his saints , psalm . . but in such a case ( according to the opinion of this great * casuist ) charity to our selves doth not more arme and enforce our hand , than charity to our neighbour holds it , and bindes it up : we may not kill , lest the man-slayer , dying in the attempt of this murther , should everlastingly perish : surely , i cannot but admire this unreasonable mercy in a father of the society ; where was this consideration when so many thousands of innocent persons were doomed to be blown up in a state of impenitence ; whose unrepented heresie must needs have sent them up instantly to their hell ? by this reason , a malefactor , if he be obdured in his sinne , and professeth to bee remorslesse , may not feele the stroke of justice . shortly then , if a man will needes be wicked to my destruction , the evill is his owne ; let him beare his owne guilt , let me looke to my owne indempnity . the case is yet more difficult where the attempt is not upon my person , but my goods ; if a man will be offering to robbe my house , or to take my purse , what may i doe in this case ? surely , neither charity , nor justice can disswade me from resisting ; the lawes of god and man will allow me to defend my owne ; and if in this resistance the thief , or burglayer miscarry , his blood will be upon his owne head : although in the meane time , charity forbids that this slaughter should be first in my intention ; which is primarily bent upon my owne safety , and the vindication of my owne just propriety : the blood that followes is but the unwilling attendant of my defence : of the shedding whereof , god is so tender , that he ordained it onely to be inoffensively done in a nightly robbery ; exodus . . where the purpose of the thiefe is likely to bee more murtherous , and the act more uncapable of restitution . what then if the thiefe , after his robbery done , ceasing any further danger of violence , shall betake himselfe to his heeles , and run away with my money ? in such a case , if the summe be so considerable , as that it much imports my estate , how ever our municipall lawes may censure it ( with which , of old , even as killing ( * se defendendo ) was no lesse than felony of death ) my conscience should not strike me if i pursue him with all might , and in hot chase so strike him , as that by this meanes i disable him from a further escape , for the recovery of my owne ; and if hereupon his death shall follow , however i should passe with men , god and my owne heart would acquit mee . neither doubt i to say● the like may be done upon a forcible attempt of the violation of the chastity of either sexe : a case long agoe adjudged by the doome of nature it selfe in marius the generall of the roman army ( as * cicero tells us ) clearely acquitting a young man for killing a colonel that would have forced him in this kind . but i may not assent to † dominicus bannez , petrus navarrus , and cajetan , ( though grave authors ) who hold , that if a man goe about upon false and deadly criminations to subborne witnesses against mee , to accuse me to a corrupted judge , with a purpose to take away my life , in a colour of justice , if i have no other way to avoid the malice , i may lawfully kill him : it were a wofull and dangerous case , if every man might be allowed to carve himselfe of justice ; meere accusations are no convictions ; how know i what god may work for me on the bench , or at the barre ? what evidence hee may raise to cleare mee ? what confusion , or contraction hee may cause in the mouthes of the hired witnesses ? what change he may work in the judge ; what interposition of higher powers ; there is a providence in this case to be relyed upon ; which can and will bring about his owne holy purposes , without our presumptuous , and unwarrantable undertakings . case ii. whether may i lawfully make use of a duell for the deciding of my right , or the vindication of my honour ? i have long agoe spent my opinion upon this point , in a large epistolar discourse , which i finde no reason to alter : thither i might referre you to spare my labour ; but lest perhaps that should not be at hand ; shortly thus : the sword in a private hand was never ordained to be a decider of any controversies , save this one , whether of the two is the better fencer ; nor yet that alwayes , since eccles. . . the race is not to the swift , nor the battaile to the strong ; as solomon hath observed : it can be no better therefore , than a meere tempting of god , as * rodriguez justly censures it , to put our selves , or our cause upon so unwarranted a tryall : i finde but two practises of it in the records of scripture ; the one , that famous challenge of goliah , which that proud philistim had not made , if he had not presumed of his giantly strength , and stature , so utterly unmatchable by all israel , sam. . . that the whole host was ready to give back upon his appearance ; he knew the advantage so palpable , that none would dare to undertake the quarrell ; and had still gone on to triumph over that trembling army , had not gods inexpected champion , by divine instinct taken up the monster , and vanquisht him , leaving all but his head , to bedung that earth , which had lately shaken at his terrour . the other was in that mortall quarrell betwixt joab and abner , on the behalfe of their two masters , david and ishbosheth ; sam. . . wherein abner invites his rivall in honor , to a tragicall play , ( as he termes it ) a monomachie of twelve single combatants on either part ; which was so acted , that no man went victor away from that bloudy theater ; only it is observable , that in both these conflicts still the challengers had the worst . in imitation of which latter , i cannot allow that which i find frequently done in the managing of publique hostility ; that some confident caval●er out of meere bravery of spirit craves leave to put himselfe forth before both armies , and ( as in way of preface to an ensuing battaile ) bids defiance to any antagonist ; an act of more valor than judgement ; whereof the undertaking is void of warrant ; and the issue ( lightly ) of successe ? whiles it pleaseth god commonly to punish presumption with a foyle ; and the ominous miscarriage of one , proves a sad discouragement to many . and if single fortitude be not triable this way , much lesse justice in causes litigious ; to make the sword arbiter of such differences , were no better than to revive the old ordalian triall used by our heathen ancestors : sith god hath no more ordained , nor promised to blesse the one than the other ; and reason it selfe tells us , in how ill a condition that righteous cause is , which must be carried by the sharper weapon , the stronger arme , the skilfuller fencer . now whereas there are two acts , as introductions into the field , a challenge , and an acceptation ; both of them have their guilt , but the former so much more , as it hath in it more provocation to evill . i cannot therefore but wonder at , and cry downe the opinion of bannez , and cajetan , that a man slandered by an unjust accuser , may justly challenge him the field , and vindicate himselfe by the sword ; a doctrine , which if it were allowed and accordingly practised , besides that it would destroy the course of justice , and wrest revenge out of the hands of the almighty , were enough to make the world an aceldama ; for who would not be his owne judge for the accusation ; and his owne executioner for the revenge ? there may yet seeme more innocence in the acceptation ; which makes shew of a meere passive nature , and appeares to be extorted by the insolence of a provoking adversary , whose pressures are wont to receive such construction , as that the challenged party refusing , upon what ground soever , is in the vulgar opinion proclaimed for base and recreant ; and i must needs confesse , the irritation diminisheth the offence ; but withall , however the spanish and italian casuists ( whose nations are wont to stand a little too highly upon the points of a mis called honour ) are wont to passe faire interpretations of the matter , i cannot but find it deeply guilty also : for what is this other , than a consent to sin by engaging in blood ; which by a man wise and conscionable might be turned off with a just contempt , without imputation of cowardise : since the plea of conscience is able to beare downe the vaine fancies of idle sword-men : or , if that will not be taken , the false blurres that are cast upon a worthy mans reputation by vulgar breath , deserve no entertainment but scorne ; or lastly , other means lie open to both parts for the proofe of a questioned valour , which in a lawfull way the challenged is ready to embrace ; he walks not unprovided about the businesse of his calling , if he be fairely set upon , on equall termes , he shall make no doubt to defend himselfe : but to make a formall businesse of a quarrell , on either part , and to agree upon a bargaine of blood-shedding , is wicked and damnable ; and though both should come fairely off , yet the very intention to kill , is murther . this case is so cleare , that the counsell of * trent hath thought fit to denounce heavy sentences , and inflict sharp censures upon emperours , kings , states , and potentates , that shall give allowance to duels within their dominions ; pronouncing them ipso jure excommunicate ; and depriving them of those towns , cities , lands , ( if held of the church ) where such unlawfull acts are made : and that those who either act , or patronize , and by their presence assist , countenance , or abett such combats , shall incurre the sentence of excommunication , the losse of all their goods , and perpetuall infamy ; and if they dye in such quarrell , shall , as selfe-murtherers , be debarred the priviledge of christian buriall . briefly therefore , neither your justice , nor your honour may depend upon the point of private swords , and if there can be no other remedy , you must rather suffer in either , than hazard your soule . case iii. whether may it be lawfull , in case of extremity , to procure the abortion of the child , for the preservation of the mother ? i feare want of true judgement renders too many of the weaker sexe grossely culpable in matter of willing abortion ; whiles being not well principled either in nature , or grace , they think it not unlawfull , or at least , venially so , whether out of the feare of painefull childe-birth , or for the avoidance of too great a charge , to prevent the fulnesse of their conceptions ; and therefore , either by over vehement motion , or unwholsome medicine , are not unwilling to fore-stall nature , and to free themselves early of that which might in time prove their burden : wherein they little know how highly they offend the majesty of god in destroying his potentiall creature , and how heavy weight of guilt they lay upon their soules , whiles they indeavour to give an undue ease to their bodies . your question supposes an extremity ; and surely such it had need to be , that may warrant the intention of such an event . for the deciding whereof , our casuists are wont to distinguish double ; both of the state of the conception , and of the nature of the receipt : in the former , they consider of the conception , either as it is before it receive life , or after that it is animated : before it receive life , they are wont to determine , that howsoever it were no lesse than mortall sin , in a physitian to prescribe a medicinall receit to cause abortion , for the hiding of a sinne , or any outward secular occasion ; yet for the preservation of the life of the mother , in an extreme danger , ( i say , before animation ) it might be lawfull : but after life once received , it were an hainous sin to administer any such mortall remedy . the latter casuists are better advised ; and justly hold that to give any such expelling or destructive medicine , with a direct intention to work an abortment , ( whether before or after animation ) is utterly unlawfull , and highly sinfull : and with them i cannot but concur in opinion ; for , after conception we know that naturally followes animation , there is only the time that makes the difference ; which in this case is not so considerable , as to take off a sinne : that of * tertullian comes home to the point which both covarruvias and † lessius urge to this purpose : homicidii festinatio est prohibere nasci ; it is but an hastening of murder to hinder that which would bee born ; homo est qui futurus est ; it is a man that would be so , &c. upon this ground we know that in a further degree of remotenesse , a voluntary selfe pollution hath ever beene held to have so much guilt in it , as that angelus politianus reports it as the high praise of * michael verrinus , that he would rather dye , than yeild to it : how much more when there is a further progresse made towards the perfection of humane life ? and if you tell me that the life of the mother might thus be preserved , whereas otherwise both she and all the possibilities of further conceptions are utterly lost ; i must answer you with that sure and universall rule of the apostle , that wee may not doe evill that good may come thereon , rom. . . the second consideration is of the nature of the receit , and the intention of the prescriber ; there are prescripts that may , in , and of themselves tend towards cure , and may have ordinarily such an effect ; but yet being used and applyed for the mothers remedy , may prove the losse of the conception , being yet inanimate ; these if they be given with no other intention than the preservation of the mothers life , may bee capable of excuse ; for that the inconvenience ( or mischief rather ) which followed upon the receits was accidentall , and utterly against the minde , and hopes of him that advised them . but if the conception bee once formed , and animated , the question will be so much more difficult , as the proceedings of nature are more forward : whereupon it is , that the septuagint in their translation ( as lessius well observes ) have rendered that mosaicall law ( in lxod. . ) concerning abortions , in these termes . if a man strike a woman that is with child , and shee make an abortion , if the child were formed , he shall give his life for the life of the child ; if it were not formed , he shall be punished with a pecuniary mulct to her husband * : applying that to the issue , which the vulgar latin understands of the mother ; and making the supposition to be of a formation and life ; which the latine more agreeably to the originall , makes to be death ; and our english , with † castalion expresses by mischief : but whether the mischief be meant of the death of the mother , or of the late-living issue , the scripture hath not declared : * cornelius à lapide taking it expresly of the mothers death , yet drawes the judgement out , in an equall length to the death of the childe , once animated ; making no difference of the guilt ; since the infants soule is of no lesse worth , than hers that beates him . in this case of the conception animated , i find the casuists much divided ; whiles some more tender than their fellowes , will not allow in the utmost extremity of a dying mother , a medicine that may be directly curative to be given her , if it should be with any apparent danger of the childe ; in case that the child may be probably drawne forth alive ; which they doe upon this false and bloudily uncharitable ground , * that the child dying without baptisme , is liable to eternall damnation , which wofull danger therefore the mother ought to prevent , though with the certaine hazard of her own life : but the foundation of this judgement being unsound , ( since to doome the children of believing parents inevitably to hell for the want of that , which they are not possibly capable to receive , is too cruell and horrible ) the structure must needes totter . these men whiles they professe themselves too carefull of the soule of the childe ( which yet may perhaps be safer than their owne ) seeme to bee somewhat too hard-hearted to the body of the mother . * others more probably hold , that if the case be utterly desperate ; and it bee certaine that both mother and childe must undoubtedly perish if some speedy remedy be not had ; it may then be lawfull to make use of such receits as may possibly give some hopes to save the mother , though not without some perill of the child . but all this while , the intentions , and indeavours must be no other than preservatory ; however it pleaseth god to order the events : shortly , no man that purposely procureth an abortion , as such , can wash his hands from blood ; no woman that wilfully acts , or suffers it , ( however the secrecy may exempt her from the danger of humane lawes ) can thinke to avoid those judgments of the righteous god , which he hath charged upon murderers . i cannot here therefore forbeare to give the world notice of the impious indulgence of a late pope in this kind ; sixtus quintus , who in our time sat in the see of rome , finding the horrible effects of that liberty , which too many both secular and religious persons tooke to themselves in this matter of abortion ; in a just detestation of that damnable practice , thought meet in much fervour of spirit to set forth his bulla cruciata ; than which there was never a more zealous piece published to the world ; wherein that pope pronounces all those , which have any hand in the acting or procuring of this wicked fact , of the ejecting of conceptions , whether animate or inanimate , formed , or informed , by potions , or medicaments , or any other meanes whatsoever , to have incurred both the crime and punishment of man slaughter : charging due execution to be done upon such persons accordingly : and withall in a direfull manner excommunicates them , and sends them to hell , ( without repentance ) reserving the absolution solely to himselfe and his successors . now comes a late * successor of his , gregory ; who finding the sentence too unreasonably hard for his petulant , and thriftie italians , and , indeed , for all loose persons of both sexes ; mitigates the matter ; and , as a spanish casuist expresses it truly , in the very first yeare of his pontificate in a certaine constitution of his , dated at rome , the last day of may , . delevit censuras , quas sixtus v. imposuerat contra facientes , procurantes , &c. abolisht and took off those heavy censures , which * sixtus had imposed and reduced the terrible punishments by him ordained to be inflicted unto a poore bare irregularity ; and determines , that any confessor , allowed by the ordinary , may absolve from this sin of procured abortion : by the sleightnesse of the censure , in effect , animating the sin : an act well becomming the mother of fornications : after all which pandarisme , let all good christians know , and resolve the crime to be no lesse than damnable . but withall , let me advise you , ( with * martinus vivaldus ) that what i have herein written against the procurers of abortions , may not be extended to the practise of those discreet physitians , and chirurgeans , who being called to for their aide in difficult and hopelesse child-births , prescribe to the woman in travaile such receits , as may be like to hasten her delivery , ( whether the childe be alive or dead : ) forasmuch as the conception is now at the full maturity ; and the indeavour of these artists is not to force an abortement , but to bring forward a naturall birth , to the preservation of the mother , or the childe , or both . case iv. whether a man adjudged to perpetuall imprisonment , or death , may in conscience indeavour , and practise an escape . what the civill or common lawes have in this case determined for the publique good , comes not within the compasse of our disquisition : let the guardians , and ministers of those lawes looke carefully to the just execution of them accordingly : the question is onely of the law of private conscience ; how farre that will allow a man to goe in case of a sentence passed upon him , whether of death or bonds . and first of all ; if such sentence be unjustly passed upon an innocent , no man can doubt , but that hee may most lawfully , by all just meanes , worke his owne freedome : but if an offender , what may he doe ? the common opinion of casuists is peremptory ; * that he that is kept in prison for any offence wherupon may follow death , or losse of limb , whether the crime be publique or private , may lawfully flee from his imprisonment , and may for that purpose use those helps of filing , or mining , which conduce to this purpose : their ground is , that universall rule , and instinct of selfe-preservation , which is naturall to every creature ; much more eminent in man , who is furnished with better faculties than the rest , for the working of his own indemnity : whereto is added that main consideration of aquinas ; that no man is bound to kill himselfe , but onely doomed to suffer death ; not therefore bound to doe that upon which death will inevitably follow , which is to wait in prison for the stroak , if he may avoid it ; it is enough that he patiently submits to what the law forces upon him , though he doe not cooperate to his owne destruction : his sentence abridges him of power , not of will to depart : whereupon they have gone so far , as to hold it in point of conscience not unlawfull for the friends of the imprisoned , to conveigh unto him files , and cords , or other instruments usefull for their escape : but herein some better-advised doctors have justly dissented from them ; as those , whose judgement hath not beene more favourable to malefactors , than dangerous and prejudiciall to the common-wealth : for how safe soever this might seeme in lighter trespasses , yet if this might be allowed , as in conscience lawfull to be done to the rescue of murtherers , traytors , or such other flagitious villains , what infinite mischiefe might it produce ? and what were this other than to invite men to be accessary to those crimes , which the law in a due way intends to punish ? certainly , by how much a more laudable act of justice it is , to free the society of men from such wicked miscreants , by so much more sinfull and odious an office it were , to use these sinister means for their exemption from the due course of justice ; but howsoever for another man to yield such unlawfull aide , is no better than a foule affront of publique justice , and enwrappes the agent in a partnership of crime ; yet the law of nature puts this liberty upon the restrained party himselfe , both to wish and indeavour his owne deliverance : although not so ; but that if the prisoner have ingaged himselfe by solemne promise , and oath to his keeper , not to depart out of his custody ; honesty must prevaile above nature ; and he ought rather to dye , than violate that bond which is stronger than his irons : very heathens have by their example taught us this lesson ; to regard our fidelity , more than our life : thus it should be , and is , with those that are truly christian and ingenuous , under what ever capacity ; but in the case of gracelesse and felonious persons , goalers have reason to looke to their bolts and locks ; knowing ( according to the old rule of wise thales ) that he who hath not stuck at one villany , will easily swallow another ; perjury will easily downe with him , that hath made no bones of murther . but where the case is entire , no man can blame a captive if he would bee free ; and if hee may untie the knot of a cord wherewith he was bound ; why may he not unriver , or grate an iron wherewith he is fettered ? for so much as hee is not bound to yeild , or continue a consent to his owne durance : this charge lies upon the keeper , not the prisoner . a man that is condemned to perish by famine , yet if he can come by sustenance may receive , and eat it : that athenian malefactor , in * valerius maximus , sentenced to die by hunger , was never found fault with , that he maintained himself in his dungeon by the brests of his good-natur'd daughter . and if a man be condemned to be devoured by a lion , there can be no reason why he should not ( what he may ) resist that furious beast , and save his owne life . but when i see our romish casuists so zealously tender in the case of religious persons , as that they will not allow them , upon a just imprisonment , to stirre out of those grates , whereto they are confined , by the doom of their prelates ; and when i see the brave resolutions of holy martyrs , that even when the doores were set open , would not flee from a threatned death , i cannot but conclude , that whatsoever nature suggests to a man , to work for his owne life or liberty , when it is forfeited to justice , yet that it is meet and commendable in a true penitent , when he findes the doome of death or perpetuall durance justly passed upon him , humbly to submit to the sentence ; and not entertaine the motions and meanes of a projected evasiō : but meekly to stoop unto lawfull authority , and to wait upon the issue whether of justice , or mercy : and at the vvorst , to say vvith the poet , merui , nec deprecor . case v. whether and how far a man may be urged to an oath . an oath , as it is a sacred thing , so it must bee no otherwise than holily used ; whether on the part of the giver , or taker ; and therefore may neither be rashly uttered , nor unduly tendered upon sleight , or unwarrantable occasions : we have not to doe here with a promissory oath , the obligation whereof is for another inquisition ; it is the assertory oath that is now under our hand ; which the great , god by whom we sweare , hath ordained to be an end of controversies ; at the mouth of two or three witnesses shall the matter be established , deuter. . . and . . as for secular titles of mine , or thine ; the propriety of goods , or lands , next after written evidences , testimonies upon oath must needs be held most fitly decisive the only scruples are wont to be made in causes criminall . . wherein surely we may lay this undoubted ground , that no man is to be proceeded against without an accuser , and that accusation must be made good by lawfull witnesses : a judge may not cast any man upon the plea of his owne ey-sight : should this liberry be granted , innocence might suffer , and malice triumph : neither may any man be condemned upon hear-say ; which how commonly false it is , daily experience sufficiently evinceth . on the other side , men are apt enough to connive at each others wickednesse ; and every man is loath to be an informer , whether out of the envy of the office , or out of the conscience of his owne obnoxiousnesse . and yet thirdly , it is requisite that care should bee taken , and all due meanes used by authority , that the world may not be over-run with wickednesse ; but that vice may be found out , repressed , punished . there cannot , fourthly , be devised a fairer , and more probable course for the effecting hereof , than by the discovery upon oaths of the officers and jurors in assizes , and sessions ; and of churchwardens , and sidemen in visitations . the ground of all presentments to , or by these men must be either their owne knowledge , or publique fame , or an avowed information . any of these gives a lawful hint to the judge , whether ecclesiasticall or civill , to take sull triall of the cause and person . knowledge is alwayes certain , but fame is often a lyar ; and therefore every idle rumour must not be straight taken upon trust ; the inconvenience and injury whereof i have often seene ; when some malicious person , desiring to doe a despight to an innocent neighbour , raises a causelesse slander against him , whispers it to some dis-affected gossips , this flies to the eare of an apparitor ; hee straight runs to the office , and suggests a publique fame ; the honest man is called into the court ; his reputation is blurred in being but summoned ; and after all his trouble and disgrace hath his amends in his own hands . the rule of some casuists , that ten tongues make a fame , is groundlesse and insufficient ; neither is the number so much to be regarded as the quality of the persons . if a whole pack of debauched companions shall conspire to staine the good name of an innocent ( as we have too often knowne ) it were a shamefull injustice to allow them the authors of a fame : the more judicious doctors have defined a publique fame by the voice of the greater part of that community , wherein it is spread , whether towne , parish , city : and therein of those that are discreet , honest , well-behaved . we are wont to say , where there is much smoake , there is likely some fire : an universall report from such mouthes therefore , may well give occasion to a further inquiry . if any mans zeale against vice will make it a matter of instance , the case is cleare , and the proceeding unquestionable ; but if it be matter of meere office , the carriage of the processe may bee liable to doubt ; herein it is meet such course be taken , as that neither a notorious evill may be smothered , nor yet innocence injured : to which purpose the most confident reporter may be called upon ( because fame hath too many tongues to speak at once ) to lay forth the grounds of that his whispered crimination ; and if the circumstances appeare pregnant , and the suspicions strong , i see not why the ecclesiasticall judge ( for with him onely in this case i professe to meddle ) may not convent the person accused , lay before him the crime which is secretly charged upon him ; and either upon his ingenuous confession , enjoyn him such satisfction to the scandalized corgregation as may be most fit , or upon his denyall urge him to cleare himselfe by lawfull witnesses , of the crime objected ; or why he may not , if hee see further cause , appoint a discreet and able prosecutor to follow the business in a legall way ; upon whom the accused , if he be found guiltless , may right himselfe . but all this while , i finde no just place for an oath to be administred to a man for his owne accusation ; which certainly , is altogether both illegall and unreasonable ; if a man will voluntarily offer to cleare himselfe by an oath , out of the assurednesse of his owne innocence , he may be allowed to be heard , but this may neither be pressed to be done , nor yet conclusive , when it is done ; for both every man is apt to be partiall in his owne case , and he that durst act a foule sin will dare to face it . it was ever therefore lawfull ( even when ecclesiasticall inquisitions were at the highest ) for a man to refuse answer to such questions upon oath , or otherwise , which tended to his owne impeachment ; as unjustly , and unwarrantably proposed : and it was but a young determination of * aquinas , when he was onely a batchelour , in the generall chapter at paris , contradicted by all the ancient graduates there , that when the crime is notorious , and the authour unknowne , the secret offender is bound upon his ordinaries charge and command , to reveale himselfe . even the spanish casuists , the great favourers and abettors of the inquisition , teach that the judge may not of himselfe begin an inquiry , but must be led by something which may open a way to his search , and as it were force him to his proceeding , ex officio , as publique notice , infamie , common suspicion , complaint ; otherwise , the whole processe is void in law ; although herein some of them goe too far in favour of their great diana , that where the crime is known , and the author unknowne , the judge may in a generality inquire of him that did it , and if he have any private information ( though without any publique fame foregoing ) he may in some cases , raise a particular inquisition upon the party , and call him to defend himselfe ; which course cercertainly , gives too much advantage to private malice ; and opens too much way to the wronging of innocence . the faire way of proceedings in all christian judicatures , should be , by accuser , witnesse , and judge , in distinct persons openly knowne ; the accuser complaines , the witnesse evinceth , the judge sentences : the one may not be the other ; much lesse all three : were that to be allowed , who could be innocent ? when a witnesse then is called before a competent judge , to give evidence upon oath concerning a third person , in a matter cognoscible by that jurisdiction , he is bound to swear in truth , in judgement , and in righteousnesse , jer. . . as for his owne concernments , he must referre himself to the testimonies and oathes of others . case vi. whether a judge may upon allegations , proofes , and evidences of others , condemn a man to death , whom he himself certainly knows to be innocent . the question hath undergone much agitation ; the streame of all ancient divines , and casuists runs upon the affirmative ; their ground is , that the judge , as he is a publique person , so in the seat of judicature , he must exercise a publique authority ; and therefore waving his private knowledge and interest , must sentence according to the allegations and proofes brought before him ; since he is a judge of the cause , not of the law ; whereof he is to be the servant , not the master : there he sits not to speake his owne judgement , but to be the mouth of the law , and the law commands him to judge according to the evidence ; the evidence therefore being cleare and convictive , the doome can be no other than condemnatory . for my part , i can more marvell at their judgement herein , than approve it ; professing for the negative , with some fewer and latter authors , upon these sure grounds . it is an evident and undeniable law of god which must be the rule of all judges ; the innocent and the righteous slay thou not , exod. . . this is a law neither to be avoided , nor dispensed with : accusations and false witnesses cannot make a man other than innocent ; they may make him to seeme so ; in so much as those that know not the cause exactly , may perhaps be mis-led to condemne him in their judgments : but to the judge , whose eyes were witnesses of the parties innocence , all the evidence in the world cannot make him other than guiltlesse ; so as that judge shall be guilty of blood , in slaying the innocent , and righteous . secondly , the law of judging according to allegations and proofs is a good generall direction in the common course of proceedings ; but there are cases wherein this law must vaile to an higher , which is the law of conscience : woe be to that man who shall tye himselfe so close to the letter of the law , as to make shipwrack of conscience ; and that bird in his bosome will tell him , that if upon what ever pretences , he shall willingly condemne an innocent , he is no better than a murtherer . thirdly , it is not the bare letter of the law that wise men should stand upon , but the drift and intention of the law ; of that , we may in some sense say as the apostle did of an higher law , the letter killeth . now every reasonable man knowes that the intention of the law , is to save and protect the innocent ; to punish onely the guilty : the judge therefore shall be a perverter of law , if , contrary to his knowledge , he shall follow the letter against the intention , in condemning an innocent . let no man now tell me , that it is the law that condemnes the man , and not the judge ; this excuse will not serve before the tribunall of heaven ; the law hath no tongue ; it is the judge that is lex loquens ; if he then shall pronounce that sentence which his owne heart tells him is unjust and cruell , what is he but an officious minister of injustice ? but , indeed , what law ever said , thou shalt kill that man whom thou knowest innocent , if false witnesse will sweare him guilty ? this is but a false glosse set upon a true text , to countenance a man in being an instrument of evill . what then is in this case to be done ? surely , as i durst not acquit that judge , who under what ever colour of law should cast away a known innocent , so i durst not advise against plaine evidences and flat dispositions , upon private knowledge , that man to be openly pronounced guiltlesse ; and thereby discharged ; for as the one is a grosse violation of justice ; so were the other a publique affront to the law ; and of dangerous consequence to the weale-publique : certainly , it could not but be extreamely unsafe , that such a gappe should bee opened to the liberty of judgement , that a private brest should be opposed ( with an apparent prevalence ) against publique convictions : our casuists have beaten their braines to finde out some such evasions as might save the innocent from death , and the judge from blood-guiltinesse : herein therefore they advise the judge to use some secret meanes to stop the accusation , or indictmenr ; ( a course that might be as prejudiciall to justice , as a false sentence ) to sift the witnesses apart , as in susanna's case , and by many subtile interrogations of the circumstances to finde their variance or contradiction . if that prevaile not , cajetan goes so farre , as to determine it meet ( which how it might stand with their law , he knowes , with ours it would not ) that the judge should be fore all the people give his oath , that hee knowes the party guiltlesse ; as whom he himselfe saw at that very houre in a place far distant from that , wherein the fact is pretended to bee done : yea * dominicus à soto could be content ( if it might be done without scandall ) that the prisoner might secretly be suffered to slip out of the gaole , and save himselfe by flight . others think it the best way , that the judge should put off the cause to a superiour bench ; and that himselfe should ( laying aside his scarlet ) come to the bar , and as a witnesse avow upon oath the innocence of the party , and the falsity of the accusation : or lastly , if he should out of malice , or some other sinister ends ( as of the forfeiture of some rich estate ) be pressed by higher powers to passe the sentence on his own bench , that he ought to lay downe his commission , and to abdicate that power he hath , rather than to suffer it forced to a willing injustice . and truly were the case mine , after all faire and lawfull indeavours to justifie the innoncent , and to avoid the sentence , i should most willingly yeild to this last resolution : yea , rather my selfe to undergoe the sentence of death , than to pronounce it on the knowne-guiltlesse ; hating the poore pusillanimity of dominicus à soto * , that passes a nimis creditu rigidum , upon so just a determination ; and is so weakly tender of the judges indempnity , that he will by no means heare of his wilfull deserting of his office on so capitall an occasion . in the main cause of life and death , i cannot but allow and commend the judgement of leonardus lessius ; but when the question is of matters civill , or lesse criminall , † i cannot but wonder at his flying off ; in these where in the businesse is but pecuniary , or banishment , or losse of an office , he holds it lawfull for the judge , ( after he hath used all meanes to discover the falsenesse of the proofes , and to hinder the proceedings , if thus hee prevailes not ) to passe sentence upon those allegations and probations , which himselfe knowes to be unjust . the reasons pretended are as poor as the opinion ; * for , saith hee , the common-wealth hath authority to dispose of the estates of the subjects , and to translate them from one man to another , as may be found most availing to the publique good ; and here there appeares just cause so to doe , lest the forme of publique judgements should be perverted , not without great scandall to the people ; neither is there any way possible to help this particular mans inconvenience and losse ; therefore the common-wealth may ordaine that in such a case the judge should follow the publique forme of judicature , though hereby it falleth out that a guiltlesse man is undone in his fortunes ; and yet his cause knowne to be good by him that condemnes it . thus he . but what a loose point is this ? why hath not a man as true propriety in his estate as his life ? or what authority hath the common-wealth , causelesly to take away a mans substance or inheritance ( being that he is the rightfull owner ) more than a piece of himselfe ? when his patrimony is setled upon him , and his in a due course of law and undoubted right of possession , what just power can claime any such interest in it , as without any ground of offence to dispossess him ? or what necessity is there that the forme of publique judgements should be perverted , unlesse an honest defendant must be undone by false sentence ? or rather is not the forme of publique judgement perverted , when innocence suffers for the maintenance of a formality ? or how is the judge other than a partner in the injury , if for want of his seasonable interposition a good cause is lost , and a false plea prevailes ? that therefore , which in the second place he alledgeth , that the subject can have no reason to complaine of the judge , for as much as it is out of his power to remedy the case , and to passe other sentence than is chalked forth by the rule of law ; might as well be alledged against him in the plea of life and death , wherein he will by no meanes allow the judge this liberty of an undue commendation ; neither is there any just pretence , why an honest and well-minded ▪ judge should be so sparing in a case of life , and so too prodigall in matter of livelyhood . as for this third reason , that the mis-judgement in case of a pecuniary damage or banishment , may be afterwards capable of being reversed , and upon a new traverse the cause may be fercht about at further leisure ; whereas death once inflicted is past all power of revocation ; it may well inferre that therefore there should bee so much more deliberation , and care had in passing sentence upon capitall matters , than civill , by how much life is more prcious , and irrevocable , than our worldly substance ; but it can never inferre that injustice should bee tolerable in the one , not in the other . justice had wont to be painted blind-fold , with a paire of scales in her hand ; wherefore else , but to imply that he , who would judge aright , must not look upon the issue or event , but must weigh impartially the true state of the cause in all the grounds , and circumstances thereof , and sentence accordingly ? to say then that a judge may passe a doome formally legall , but materially unjust , because the case upon a new suit may be righted , were no other than to say , i may lawfully wound a man , because i know how to heale him againe . shortly therefore , whether it be in causes criminall , or civill , whether concerning life or estate , let those who sit in the seat of judicature , as they will answer it before the great judge of the world , resolve ( what event soever follow ) to judge righteous judgement , not justifying the wicked , not condemning the innocent ; both which are equally abominable in the sight of the almighty . case vii . whether , and in what cases am i bound to be an accuser of another . to be an accuser of others , is a matter of much envy , and detestation , insomuch as it is the style of the devill himselfe to be accusator fratrum , an accuser of the brethren : yet not of his owne brethren in evill ; it was never heard that one evill spirit accused another ; but of our brethren , revelat. . . it was a voice from heaven which called him so : saints on earth are the brethren of the glorious spirits in heaven ; it is the wickednes of that malicious spirit to accuse saints : but though the act be grown into hatred , in respect both of the agent and of the object ; yet certainly there are cases wherein it will become the saints to take upon them the person , and office of accusers . accusation therefore is either voluntary , or urged upon you by the charge of a superiour . voluntary is either such as you are moved unto by the conscience of some hainous and notorious crime committed , or to be committed by another , to the great dishonour of god , or danger of the common peace , whereto you are privy : or such as whereunto you are tyed by some former engagemeut of vow , or oath : in the former kinde ; a worthy divine in our time travailing on the way , sees a leud man committing abominable filthinesse with a beast ; the sinne was so foule and hatefull , that his heart would not suffer him to conceale it ; hee therefore hastens to the next justice , accuses the offender of that so unnaturall villany ; the party is committed , endicted , and upon so reverend ( though single ) testimony found guilty . or , if in the case of a crime intended , you have secret , but sure intelligence , that a bloudy villaine hath plotted a treason against the sacred person of your soveraigne , or a murther of your honest neighbour ; which hee resolves to execute ; should you keep this fire in your bosome , it might justly burn you . whether it be therefore for the discovery of some horrible crime done , or for the prevention of some great mischief to be done , you must either be an accuser , or an accessary . the obligation to accuse is yet stronger , where your former vow or oath hath fore-ingaged you to a just discovery ; you have sworn to maintaine and defend his majesty's royall person , state , dignity ; and to make knowne those that wilfully impugne it ; if now , you shall keep the secret counsels of such wicked designments , as you shall know to be against any of these , how can you escape to bee involved in a treason , lined with perjury ? these are accusations which your conscience will fetch from you , unasked ? but if being called before lawfull authority , you shall be required upon oath , to testifie your knowledge even concerning offenders , of an inferiour nature ; you may not detract your witnesse , though it amount to no lesse than an accusation . yet there are cases , wherein a testimony thus required , tending to an accusation , may be refused ; as in case of duty , and nearenesse of naturall , or civill relation ; it were unreasonably unjust for a man to be pressed with interrogations , or required to give accusatory testimonies in the case of parents , or children , or the partner of his bed : or if a man out of remorse of conscience shall disclose a secret sin to you formerly done , in a desire to receive counsaile , and comfort from you ; you ought rather to endure your soule to be fetcht out of your body , than that seeret to bee drawn out of your lips : or if the question be illegal , as those that tend directly to your own prejudice ; or those which are moved concerning hidden offences , not before notified by publique fame , or any lawfull ground of injury , which therefore the judge hath no power to ask ; in these cases , if no more , the refusall of an accusation , though required , is no other than justifiable . but where neither the conscience of the horridnesse of a crime done ; nor prevention of a crime intended , nor duty of obedience to a lawfull authority , nor the bond of an inviolable pre-ingagement , call you to the bar ; it is not a more uncharitable , than thanklesse office to bee an accuser : hence it is that delators , and informers , have in all happy and well-governed states , been ever held an infamous and odious kinde of cattell . a tiberius , and a domitian , might give both countenance and reward to them , as being meet factors for their tyranny , but a vespasian , and titus , and antonius pius , and macrinus , or what ever other princes carryed a tender care to the peace and welfare of their subjects , whipt them in the publique amphitheater , and abandoned them out of their dominions , as pernicious , and intolerable . and as these mercenary flies , whether of state , or of religion , are justly hatefull , next to the publique executioners ; so certainly , those busie spirited-men , which out of the itching humour of medling , run from house to house , with tales of private detraction , may well challenge the next roome in our detestation . this together with the other , is that which god so strictly forbids in his law , levit. . . thou shalt not goe up and downe as a tale-bearer amongst thy people , neither shalt thou stand against the bloud of thy neighbour : i am the lord. a practice which wise solomon , though a great king ; and ( as one would think ) out of the reach of tongues , cryes downe with much feeling bitternesse ; prov. . . the words of the tale bearer are as wounds , and they goe downe into the innermost parts of the belly : no lesse than five severall times in his divine * proverbs , inveighing sharply ( as if himselfe had been stung in this kinde ) against these close back-biting calumniations . shorlty then , accuse when you are forced , either by the foulenesse of the fact , or the necessity of your duty : otherwise reserve your tongue for better offices . case viii . whether a prisoner indicted of a felonious act which he hath committed , and interrogated by the judge concerning the same , may stand upon the deniall , and plead not guilty . the casuists vary ; and out of respect to their owne lawes , are much perplexed in their resolutions : making the great scruple to be in the juridicall interrogations , ( which if the judge have not proceeded in the due forme of law required in such cases ) may warrant the offenders deniall ; and secondly , making difference of the quality of the offence , and danger of the punishment ; which if no lesse than capitall , may ( say they * ) give just ground to the accused party , either to conceale the truth , or to answer with such amphibolies , and equivocations , as may serve to his owne preservation ; in which course , naturall equity will beare him out , which allowes every man to stand upon his owne defence : and the case i perceive is aggravated in forraigne parts , as by the rack , so by an oath administred to the person accused ( which they call † juramentum calumniae ) which lessius justly calls a spirituall torture , by the vertue whereof , hee solemnely urged , not to deny what hee knowes , or believes to be true , concerning the businesse questioned ; a practise , which i cannot blame * lessius , if he professe to wish that the pope , and all secular princes , would joyne together to abrogate ; as being an evident occasion of much perjury . to lay down and determine the case as it stands with us in our ordinary proceedings of justice ; it must be premised : . to deny a knowne truth , and to averre a willfull lye , cannot be other than a sin . . there is a vast difference betwixt concealing a truth and denying it . . it may be sometimes lawfull to conceale some truths , though never lawfull to deny or contradict them . . no man can be bound directly to accuse himselfe , . it is consonant to naturall equity , that a man for the saving of his life should use the helpe of all evasions that are not sinfull . . it cannot be sinfull to put himselfe upon a legall triall in a case importing his life . . there is no place for a legall triall , where there is an absolute confession of guiltinesse . these positions being pre-required ; i say , that it is lawfull for the prisoner , though convinced in his conscience of the fact , yet to plead not guilty to the indictment at the barre : for as much as he doth therein , according to the sense both of the judge , and jury , onely hide and keepe back that truth ; the finding out , and eviction whereof , lyes upon their further search and proofe , so as he doth , in pleading not guilty , in effect as good as say , what ever i finde in my selfe , i have no reason to confesse my guiltinesse ; i stand upon my lawfull defence , and cast my selfe upon my just tryall ; yielding my selfe onely so far guilty , as your evidence and proofes can make me : let justice passe upon me , i have no reason to draw on my owne condemnation : the plea thus construed is lawfull , and just ; wherein not the shuffling equivocations of the offendor , but the upright verdict of a legall jury must carry the cause : to which purpose , that which sounds as a deniall in the accused , is nothing else but a professed referring himselfe to a juridicall triall of that fact , which he is not bound to confesse . but when the hand of god hath once found out the man in his sin ; and he finds himselfe legally convinced of his crime ; it greatly behoves him ( as joshuah charged achan after the lot had discovered his sin ) to give glory to god , in a free and full confession of his wickednesse , and to be more open and ingenuous in his acknowledgement , than he was close , and reserved in his plea : wherein as he shall discharge his conscience to that great and holy god , whom he hath offended , so he shall thus tender some kind of poore satisfaction to that society of men , whom hee hath scandalized by his crime . in which regard i cannot but marvell at the strange determination of learned * azpilcueta , the oracle of confessaries , who teaches , that the prisoner , who being rightly interrogated by the judge , stood stiffly in deniall of the fact , and is upon his condemnation ( carried to his execution , is not bound at his death to confesse the crime to the world , if he have before secretly whispered it in the ear of his ghostly father , and by him received absolution . a sentence that allowes the smothering of truthes , and the strangling of just satisfaction to those who are concerned , as patience , in the offence ; and lastly , highly injurious to publique justice ; whose righteous sentence is by this meanes left questionable , and obnoxious to unjust censure . how much more requisite were it that a publique confession should , in this case , save the labour of a private , whereby certainly , the soule of the offender would be more sensibly unloaded , justice better vindicated , more glory would accrew to god ; and to men more satisfaction . but however it be lawfull for the accused to stand upon these points of legality in the proceedings against him : yet for my owne part ; should i be so farre given over , as to have my hand in bloud ; and thereupon be arraigned at the barre of publique justice ; i should out of just remorse be the first man that should rise up against my selfe and ( which in other mens cases were utterly unlawfull ) be my owne accuser , witnesse , and judge : and this disposition i should rather commend in those , whose conscience hath inwardly convicted them for haynously criminous : that since they had not the grace to resist so flagitious a wickednesse ; they may yet endeavour to expiate it , before men , with an ingenuous confession : as before god , with a deepe and serious repentance . case ix . whether , and how farre a man may take up armes in the publique quarrell of a war. warre is no other than a necessary evill , necessary in relation to peace : onely , as that without which so great a blessing cannot bee had : as the wise woman said to joab , sam. . . they should first treat with the men of abel , ere they smite : & upon the charge of the lord of hosts , deut. . . conditions must first be tendered even to heathen enemies , before any acts of hostility shall be exercised ; where this which is the worst of all remedies , proves needfull , if you ask how farre it is lawfull to ingage ; i must aske you , ( ere i can returne answer ) first of the justice of the quarrell : for surely where the warre is knowne to be unjust , the willing abettors of it cannot wash their hands from blood : to make a warre just ( as our casuists rightly ) there must bee a lawfull authority to raise it ; a just ground whereon to raise it ; due formes and conditions in the raising , managing , and cessation of it : that no authority lesse than supreame can wage a warre , it is cleare in nature ; for that none other besides it can have power of life and death ; which both must lye at the publique stake in warre . that none but a just and weighty cause can be the ground of a warre , every mans reason apprehends ; for how precious a blessing had that need to bee , that is held worth the purchasing with the price of so much bloud ; and how heavy a curse must that needes bee , which can onely be remedied , or prevented by so grievous a judgement as war ? that due termes and conditions are requisite to bee offered ere warre be undertaken ; and observed in the managing and ceasing of it , humanity it self teacheth us ; without which men should run upon one another with no lesse fury and disorder than beasts ; not staying for any capitulation but the first advantage ; nor terminating their discord in any thing but utter destruction . where all or any of these are wanting , the warre cannot be just : and where it is known not to be such , woe be to those hands that are willingly active in prosecuting it . now the care of all these three maine requisites must lie chiefly upon that power , which is entrusted by the almighty , with the over-ruling of publique affaires : for the subject , as he is bound to an implicite reliance upon the command of the supreame power ; so ( unlesse it be in a case notoriously apparent to be unjust ) must yeild a blind-fold obedience to authority ; going whither he is led , and doing what he is bidden ; but if the case be such , as that his heart is fully convinced of the injustice of the enterprise , and that he clearly finds that he is charged to smite innocence , and to him , against god ; i cannot blame fight , if with sauls footmen ( when they were commanded to fall upon the priests of the lord ) he withhold his hand , and craving pardon , shew lesse readinesse to act , than to suffer . in the second place , i must aske you with what intentions you addresse your selfe to the field ; if it be out of the conscience of maintaining a just cause , if out of a loyall obedience to lawfull authority : i shall bid you go on , and prosper : but if either malice to the parties opposed , and therein desire of revenge , or a base covetousnesse of pay , or hope and desire of plunder have put you into armes ; repent and withdraw : for what can be more sordid or cruell , than to be hired for dayes-wages to shed innocent blood ? or what can bee more horribly mischievous for a man , than to kill , that hee may steale ? upon your answer to these questions it will be easie for mee to returne mine ; in a just quarrell , being thereto lawfully called , you may fight ; warrantable authority hath put the sword into your hand ; you may use it . but take heed that you use it with that moderation , and with those affections that are meet : even an authorized hand may offend in striking ; magistrates themselves , if there be revenge in their executions , doe no other than murder : far be it from you to take pleasure in bloud ; and to enjoy another mans destruction : if ( especially in those warres that are intestine ) you shall mingle your teares with the blood , which you are forced to spill , it may well become christian fortitude . shortly ; doe you enter into your armes , imprest , or voluntary ? if the former , you have nothing but your owne heart to looke unto for a fit disposition ; that power , whom you justly obey , must answer for the cause ; if the latter , you have reason diligently to examine all the necessary points , of the power , of the cause , of your intentions : as well considering that in a warre it is no lesse impossible that both sides should be in the right , than that in a contradiction both parts should be true : here therefore your will makes it selfe the judg of all three ; and ( if any of them faile ) leaves you answerable for all miscarriages ; so as you had need to be carefully inquisitive , in this case , upon what grounds you goe ; that so ( whatsoever may befall ) a good conscience may beare you out in the greatest difficulties , and saddest events that are wont to attend upon warre . case x. whether and how farre a man may act towards his own death . directly to intend or endeavour that , which may worke his owne death , is abominably wicked , and no lesse than the worst murder . for if a man may not kill another , much lesse himselfe ; by how much he is nearer to himselfe than to another : and certainely if we must regulate our love to another by that to our selves , it must follow that love to our selves must take up the first roome in our hearts : and that love cannot but be accompanied with a detestation of any thing that may bee harmefull to our selves . doubtlesse , many that can be cruell to another , are favourable enough to themselves ; but never man that could be cruell to himself would be sparing to another's blood . to will or attempt this is highly injurious to that god , whose we onely are ; who hath committed our life as a most precious thing to our trust , for his use , more than our owne ; and will require from us an account of our managing of it , and our parting from it . it is a foule misprision in those men , that make account of themselves as their owne , and therefore that they are the absolute lords of their life : did they give themselves their owne being ? had they nothing but meere nature in them ? can they but acknowledge an higher hand in their formation , and animating ? what a wrong were it therefore to the great lord and giver of life , to steale out of the world , without his leave that placed us there ? but much more if christians , they know themselves , besides , dearly paid for ; and therefore not in their own disposing , but in his that bought them . secondly , most desperately injurious to our selves , as incurring thereby a certaine damnation ( for ought appeares to lookers on ) for ever , of those soules which have wilfully broken gods more easie , and temporary prison , to put themselves upon the direfull prison of satan to all eternity . nature it selfe , though not enlightened with the knowledge , of the estate of another world , found cause to abhor this practice : however the stoicall philosophers , and some high roman spirits following their doctrine , have beene liberall of their lives ; the thebans of old professed detestation of this worst of prodigalities : and the athenians enacted that the hand , which should be guilty of such an act , should be cut off , and kept unburied ; and it was wisely ordained by that grecian common-wealth , when their virgins ( out of a peevish discontentment ) were growne into a selfe-killing humour , that the bodies of such offenders should bee dragged naked though the streets of the city ; the shame whereof stopped the course of that mad resolution . it is not the heaviest of crosses , or the sharpest bodily anguish that can warrant so foule an act . well was it turned off by antisthenes of old , when in the extremity of his paine he cried out , oh who will free me from this torment ! and diognes reached him a poynard , wherewith to dispatch himselfe : nay , said hee , i said , from my torment , not from my life : as well knowing it neither safe , nor easie , to part with our selves upon such termes . farre , farre be it from us to put into this ranke and file those worthy martyrs , which in the fervour of their holy zeale have put themselves forward to martyrdome ; and have courageously prevented the lust and fury of tyrants , to keep their chastity , and faith inviolable . i looke upon these as more fit objects of wonder , than either of censure , or imitation . for these ( whom wee may well match with sampson , and eleazar ) what gods spirit wrought in them , hee knowes that gave it ; rules are they by which we live , not examples . secondly , however wee may not by any meanes directly act to the cutting off the thred of life ; yet i cannot but yeild with learned * lessius , that there may fall out cases , wherein a man may ( upon just cause ) doe , or forbeare something whereupon death may indirectly ensue : indirectly , i say , not with an intention of such issue : for it is not an universall charge of god , that no man should upon any occasion expose his life to a probable danger ; if so , there would be no warre , no traffique ; but onely that he should not causelesly hazard himselfe ; nor with a resolution of wilfull miscarriage . to those instances hee gives of a souldier that must keep his station , though it cost him life : of a prisoner that may forbeare to flee out of prison , though the doores be open : of a man condemn'd to dye by hunger , in whose power it is to refuse a sustenance offered : of a man that latches the weapon in his owne body to save his prince : or of a friend , who when but one loafe is left to preserve the life of two , refraines from his part and dyes first : or that suffers another to take that planke in a shipwrack , which himselfe might have prepossessed , as trusting to the oares of his armes : or that puts himselfe into an infected house out of meer charity to tend the sick , though hee know the contagion deadly ; or in a sea-fight blows up the deck with gun-powder , not without his own danger ; or when the house is on fire , casts himselfe out at the window with an extreame hazard : to these , i say , may be added many more ; as the cutting off a limb to stop the course of a gangreene ; to make an adventure of a dangerous incision in the body , to draw forth the stone in the bladde ; the taking of a large dose of opiate pills , to ease a mortall extremity ; or lastly , when a man is already seized on by death , the receiving of some such powerfull medicine , as may facilitate his passage ( the defect of which care and art , the eminently-learned lord * verulam justly complaines of in physitians : ) in these , and the like cases , a man may lawfully doe these things which may tend , in the event to his owne death , though without an intention of procuring it . and unto this head must bee referred those infinite examples of deadly sufferings for good causes , willingly embraced for conscience sake . the seven brethren in the maccabees , ( alluded to by st. paul to his hebrewes , heb. . . ) will and must rather endure the butchering of their owne flesh , than the eating of swines flesh , in a willing affront of their law : daniel will rather dye than not pray . shadrach , meshach , and abednego , will rather fall downe bound into the fiery fornace seven-fold heated , than fall down before the golden image . and every right-disposed christian will rather welcome death than yeild to a willing act of idolatry , rebellion , witchcraft : if hereupon death follow by the infliction of others , they are sinfull agents , hee is an innocent sufferer . as for that scruple among our casuists , whether a man condemned to dye by poyson , may take the deadly draught that is brought him ; it is such , as wise socrates never made of old , when the athenians tendred him his hemlock ; and indeede it may as well be disputed , whether a man condemned to dye by the axe , may quietly lay downe his head upon the block ; and not , but upon force , yeild to that fatall stroke . a juster scruple is , whether a man condemned to a certaine and painefull death , which hee cannot possibly eschew ; may make choice rather of a more easie passage out of the world ; wherein i marvell at the indulgence of some doctors , that would either excuse , or mince the matter . for although i cannot blame that naturall disposition in any creature , to shrinke from pain , and to affect ( what it may ) the shifting from extremity of miserie : yet for a christian so to doe it , as to draw a greater mischief to himselfe , and an apparent danger to his soule , it cannot justly beare any other than a hard construction . for thus to carve himselfe of justice , is manifestly to violate lawfull authority ; and whiles he would avoid a short pain , to incur the shame and sin of a selfe-executioner . but if in that way , wherein the doome of death is passed , a man can give himselfe ease , or speed of dissolution ( as when a martyr being adjudg'd to the fire , use the helpe of a bagge of gun-powder , to expedite his passage ) it cannot be any way judged unlawfull : the sentence is obeyed , the execution is accordingly done ; and , if the patient have found a shorter way to that end which is appointed him , what offence can this be either to the law , or to the judge ? resolutions . the third decade . cases of piety and religion . case i. whether upon the appearance of evill spirits wee may hold discourse with them ; and how we may demean our selves concerning them . that there are evill spirits , is no less certaine than that there are men : none but a sadduce , or an atheist can make question of it . that evill spirits have given certaine proofes of their presence with men , both in visible apparitions , and in the possessions of places , and bodies , is no lesse manifest , than that we have soules , whereby they are discerned . their appearances are not wont to be without grievous inconveniences ; whether in respect of our dreadfulnesse , or their dangerous insinuations . it is the great mercy of the god of spirits , that hee hath bound up the evill angels in the chaines of darkenesse , restraining them from those frequent , and horrible appearances which they would otherwise make to the terrour , and consternation of his weak creatures . whensoever it pleaseth the almighty , for his owne holy purposes , so farre to loosen , or lengthen the chaines of wicked spirits , as to suffer them to exhibit themselves in some assumed shapes unto men , it cannot but mainly import us to know , what our deportment should be concerning them . doubtlesse to hold any faire termes of commerce , or peace ( much more of amity and familiarity ) with them , were no better than to professe our selves enemies to god ; for such an irreconcileable hostility there is betwixt the holy god , and these malignant spirits , that there can bee no place for a neutrality in our relation to them : so as hee is an absolute enemie to the one , that bids not open defiance to the other . as therefore wee are wont by our silence to signifie our heart-burning against any person ( in that we abide not to speake unto those whom wee hate , ) so must wee carry our selves towards evill spirits : and if they beginne with us , as that devill did in in the serpent with eve ; how unsafe and deadly it may bee to hold that with them , appeares in that first example of their onset ; the issue whereof brought misery , and mortality upon all mankinde ; yet then , were our first parents in their innocency , and all earthly perfection : wee now so tainted with sinne , that satan hath a kinde of party in us , even before his actuall temptations . as therefore wee are wont to say that the fort that yeilds to parley is halfe won ; so may it prove with us , if we shall give way to hold discourse with wicked spirits ; who are farre too crafty for us to deale withall : having so evident an advantage of us , both in nature ( we being flesh and blood , they spirituall wickednesse ) and in duration , and experience , we being but of yesterday , they coetaneous with the world and time it selfe . if you tell mee that our saviour himselfe interchanged some speeches with the spirits whom he ejected ; it is easily answered , that this act of his was never intended for our imitation ; sith his omnipotence was no way obnoxious to their malice , our weakness is . i cannot therefore but marvell at the boldnesse of those men , who professing no small degree of holinesse , have dared to hold familiar talk with evill spirits , and could be content to make use of them for intelligence ; as the famous jesuite , in our time , pere cotton ; who having provided . questions to be propounded to a demoniack ( some concerning matters of learning , some other matters of state , concerning the then french king and the king of england ) and having them written down under his owne hand to that purpose ; being questioned concerningit , answered , that hee had licence from rome to tender those demands : as i received it upon certaine relation from the learned dr. tilenus with many pregnant and undeniable circumstances , which i need not here expresse . although this need not seeme strange to me , when i finde that * navarre determines plainly , that when evill spirits are present ( not by our invocation ) as in possessed bodies , it is lawfull to move questions to them , ( so it be without our paayers to them , or pact with them for the profit of others ; yea , thus to confer with them , even out of vanity , or curiosity , is but venial at the most : thus he , with whom † lessius goes so far as to say , licitum est petere verbo à diabolo ut nocere desinat , &c. it is lawfull to move the devill in words to cease from hurting , so that it be not done by way of deprecation , or in a friendly compliance , but by way of indignation : a distinction which i confesse past the capacity of my apprehension ; who have not the wit to conceive how a man can move without implying a kinde of suite ; and how any suite can consist with an indignation . it savours yet of a more heroicall spirit , which the church of rome professeth to teach and practice , the ejection of evill spirits by an imperious way of command ; having committed to her exorcists a power of adjuration , to which the worst of devils must be subject ; a power more easily arrogated , than really exercised : indeed , this over-ruling authority was eminently conspicuous , not onely in the selected twelve , and the seventy disciples of christ , who returned from their embassie with joy , ( luk. . . ) that the devils were subject to them through his name , but even in their holy successors of the primitive church , whiles the miraculous gifts of the holy ghost were sensibly poured out upon men ; but if they will be still challenging the same power ; why doe they not as well lay claime to the speaking of strange tongues ? ( mar. . . ) to the super-naturall cure of all diseases ? to the treading on serpents and scorpions ? to the drinking of poysons without an antidote ? and if they must needs acknowledge these faculties above their reach , why doe they presume to divide the spirit from it selfe ; arrogating to themselves the power of the greatest workes , whiles they are professedly defective in the least ? wherein surely , as they are the true successors of the sonnes of sceva , act. . r , , , . who would be adjuring of devils by the name of jesus , whom s. paul preached , so they can looke for no other intertainment than they found from those demoniacks , which was to be baffled , and beaten , and wounded . especially , if we consider the foule superstition , and grosse magick , which they make use of in their conjurations ; by their owne vainely-devised exorcismes , feoffing a supernaturall vertue upon drugges , and herbes , for the dispelling , and staving off all evill spirits ; because the bookes are not perhaps obvious , take but a taste in one , or two : * in the treasure of exorcismes , there is this following benediction of rue , to be put into an hallowed paper , and to be carried about you and smelled at for the repelling of the invasion of devils † . i conjure thee ô thou creature of rue , by the holy lord , the father , the almighty and eternall god , which bringeth forth grasse in the mountaines , and herbes for the use of man : and which by the apostle of thy sonne our lord jesus christ , hast taught , that the weake should eat herbes : i conjure thee that thou bee blessed , and sanctifyed to retaine th●s invisible power and vertue , that whosoever shall carry thee about him , or shall smell to thee , may be free from all the uncleannesse of diabolicall infatuation ; and that all devills , and all witchcrafts may speedily fall from him , as herbes or grasse of the earth : through the same our lord jesus christ , which shall come to judge the quick and the dead , and the world by fire . the like is prescribed to be done to the seedes of hypericon or st. johns wort . * adde to this , the horrible fumigation to this purpose as it followes . i conjure thee o thou creature of galbanum , sulphur , assa foetida , aristolochium , hypericon and rue , by the † living god , by the † true god , &c. by jesus christ , &c. that thou be for our defence ; and that thou be made a perpetuall fumigation , exorcised , † blessed , and consecrated to the safety of us , and of all faithfull christians , and that thou be a perpetuall punishment to all malignant spirits , and a most vehement , and infinite fire unto them , more than the fire and brimstone of hell is to the infernall spirits there , &c. * but what doe i trouble you with these dreadfull incantations , whereof the allowed bookes of conjuration are full ? to these i may adde their application of holy water , ( wherein they place not a little confidence ) which ( saith lessius ) receives the force from the prayers of the church , by the meanes whereof it comes to passe , that it is assisted with divine power ; which ( as it were ) rests upon it , and joynes with it , to the averting of all the infestations of the devill : but faine would i learne where the church hath any warrant from god to make any such suit ; where any overture of promise to have it granted ? what is their prayer with out faith ? and what is their faith without a word ? but i leave these men ( together with their crosses , and ceremonies , and holy reliques , wherein they put great trust in these cases ) to their better informed thoughts . god open their eyes that they may see their errors . for us , what our demeanour should be in case of the appearance , or molestation of evill spirits , we cannot desire a better patterne than s. paul ; his example is our all-sufficient instruction , cor. . , . who when the messenger of satan was sent to buffet him , fell presently to his prayers ; and instantly besought god thrice , that it might depart from him . lo he that could command evill spirits out of the bodily possession of others ; when it comes to his own turne to be buffeted by them , betakes himselfe to his prayers to that god , whose grace was sufficient for him : verse . to them must we still have our recourse ; if wee thus resist the devil he shall flee from us : iam. . . in the primitive times , those that could command , needed not to sue : & therefore fasting and prayers , was an higher ( as a more laborious ) work ( to this purpose ) in the disciples , than their imperative course of ejection ; but for us , we that have no power to bid , must pray ; pray , not to those ill guests that they would depart ; not to the blessed virgin , or our angel-keeper that they would gard us from them , but to the great god of heaven , who commands them to their chains : this is a sure and everlasting remedy , this is the onely certaine way to their foile , and our deliverance , and victory . case ii. how farre a secret pact with evill spirits doth extend , and what actions and events must be referred thereunto . it is a question of exceeding great use , and necessity , for certainly many thousands of honest , and well-minded christians are in this kinde drawne into the snares of satan , unwarily , and unwittingly : for the determining of it , these two grounds must be laid ; first , that there is a double compact with satan ; one direct and open , wherein magicians and witches , upon wofull conditions and direfull ceremonies , enter into a mutuall covenant with evill spirits : the other , secret and indirect , where in nothing is seen , or heard , or known to be agreed upon ; onely by a close implication , that is suggested and yeilded to be done , which is invisibly seconded by diabolicall operation . the second ground is , that whatsoever hath not a cause in nature according to gods ordinary way must be wrought either by good or evill spirits : that it cannot bee supposed that good angels should bee at the command of ignorant , or vicious persons , of either sexe , to concurre with them in superstitious acts , done by meanes altogether in themselves ineffectable and unwarrantable : and therefore that the devill hath an unseene hand in these effects , which hee marvailously brings about , for the winning of credit with the world , and for the obliging and engaging of his owne clients : of this kinde there is too lamentably much variety in common experience : take an handfull , if you please , out of a full sack : let the first be , that authentick charme of the gospell of st. john allowed in the parts of the romish correspondence , wherein the first verses of that divine gospell are singled out , printed in a small roundell , and sold to the credulous ignorants , with this fond warrant , that whosoever carries it about him shall be free from the dangers of the dayes mis-happes : the booke and the key , the sive and the sheeres for the discovery of the thiefe ; the notching of a stick with the number of the warts which wee would have removed , the rubbing of them with raw flesh , to be buried in a dunghill that they may rot away insensibly therewith , or washing the part in moon-shine for that purpose : words , and characters , of no signification , or ordinary forme , for the curing of diseases in man , or beast , more than too many whereof we find in cornelius agrippa , and paracelsus . formes of words and figures for the stanching of blood , for the pulling out of thornes , for easing paine , for remedying the biting of a mad dog . amulets made up of reliques , with certaine letters and crosses , to make him that weares them invulnerable , whistling for a winde wherewith to winnow ; as it is done in some ignorant parts of the west . the use of an holed flint , hanged up on the rack , or beds head , for the prevention of the night-mare in man , or beast . the judging by the letters of the names of men or women , of their fortunes , as they call them , according to the serious fopperies of arcandam . the seventh sonne 's laying on of hands for the healing of diseases ; the putting of a verse out of the psalmes into the vessell to keep the wine from sowring ; the repeating of a verse out of virgil to preserve a man from drunkennesse all that day following , images astronomically framed under certaine constellations to preserve from severall inconveniences , as under the signe of the lion the figure of a lion made in gold , against melancholick fancies , dropsie , plague , fevers : which lessius might well marvell how cajetan could offer to defend ; when all the world knowes how little proportion and correspondence there is betwixt those imaginary signes in heaven , and these reall creatures on earth . judiciary astrology , as it is commonly practised , whether for the casting of nativities , prediction of voluntary , or civill events , or the discovery of things stolne or lost : for , as the naturall astrology , when it keeps it selfe within its due bounds is lawfull , and commendable , ( although not without much uncertainty of issue ; ) so that other calculatory , or figure casting astrology is presumptuous and unwarrantable ; cryed ever downe by councells and fathers , as unlawfull ; as that which lies in the mid-way betwixt magick , and imposture , and partakes not a little of both . the anointing of the weapon for the healing of the wound , though many miles distant ; wherein how confident soever some intelligent men have beene ) doubtlesse there can be nothing of nature , sith in all naturall agences , there must necessarily be a contraction either reall , or virtuall ; here in such an intervall , none can bee : neither can the efficacy bee ascribed to the salve ; since some others have undertaken and done the cure , by a more homely and familiar ointment ; it is the ill-bestowed faith of the agent that draws on the successe from the hand of an invisible physitian . calming of tempests , and driving away devills by ringing of bells , hallowed for that purpose . remedy of witcheries , by heating of irons , or applying of crosses . i could cloy you with instances of this kinde , wherewith satan beguiles the simple upon these two mis-grounded principles ; . that in all experience they have found such effects following upon the use and practise of such meanes ; which indeed cannot be denyed : charms and spels commonly are no lesse unfailing in their working , than the best naturall remedies ; doubtlesse , the devill is a most skilfull artist : and can do feats beyond all mortall powers ; but god blesse us from imploying him : king. . . is it not because there is not a god in israel that we goe to enquire of baal-zebub the god of ekron ? . that there may be hidden causes in nature for the producing of such effects , which they know not ; neither can give any reason of their operations , whereof yet we doe commonly make use , without any scruple ; and why may not these be ranged under the same head ? which they have used with no other but good meaning , without the least intention of reference to any malignant powers ; in answer whereto , i must tell them , that their best plea is ignorance , which may abate the sinne , but not excuse it : there are indeed , deep secrets in nature , whose bottome we cannot dive into , as those wonders of the load-stone ; a piece outwardly contemptible , yet of such force as approacheth neare to a miracle : and many other strange sympathies and antipathies in severall creatures ; in which ranke may be set the bleeding of the dead at the presence of the murtherer : and some acts done for the discovery of witchcraft both in this , and our neighbor kingdome ; but withall , though there be secrets in nature which we know not how she works ; yet we know there are works which are well knowne , that she cannot doe : how far her power can extend is not hard to determine : and those effects which are beyond this , ( as in the forementioned particulars ) we know whither to ascribe : let it be therefore the care and wisdome of christians to looke upon what grounds they goe : whiles they have god , and nature for their warrant , they may walke safely ; but where these leave them , the way leades downe to the chambers of death , case iii. whether reserving my conscience to my self , i may be present at an idolatrous devotion ; or whether in the lawfull service of god i may communicate with wicked persons . the question is double : both of them of great importance ; the former i must answer negatively , your presence is unlawfull upon a double ground ; of sinne , and of scandall : of sin , if you partake in the idolatry ; of scandall , if you doe but seeme to partake : the scandall is three-fold ; you confirm the offenders in their sin , you draw others by your example into sin , you grieve the spirits of those wiser christians , that are the sad witnesses of your offence . the great apostle of the gentiles ( cor. . , , , , , , . ) hath fully determined the question in a more favourable case : the heathen sacrifices were wont to be accompanied ( in imitation of the jewish , prescribed by god himselfe ) with feastes ; the owners of the feast civilly invite the neighbours ( though christians ) to the banquets ; the tables are spread in their temples ; the christian guests , out of a neighbourly society , goe , sit , eate with them : s. paul cries downe the practice , as utterly unlawfull : yet this was but in matter of meat ; which sure was gods , though sacrificed to an idoll ; how much more must it hold in rites and devices , meerely , either humane , or devilish ? i need not tell you of the christian souldiers in the primitive persecution , who when they found themselves by an ignorant mistaking drawne , under a pretence of loyalty , into so much ceremony as might carry some semblance of an idolatrous thurification , ranne about the city in an holy remorse , and proclaimes themselves to be christians : nor how little it excused marcellinus bishop of rome from an heavy censure , that he could say he did but for company cast a few graines of incense into the fire . the charge of the apostle ( thes. . . ) is full , and peremptory , that we should abstaine from every appearance of evill . it is a poore plea that you mention of the example of naaman . alas , an ignorant pagan ! whose body if it were washed from his leprosie , yet his soule must needes be still foule : kings . , , . yet even this man will thenceforth offer neither burnt-offering , nor sacrifice unto any other god , but unto the lord , nor upon any ground but the lords peculiar ; and will therefore lade two mules with israelitish earth ; and is now a professed convert : yea , but he will still bow in the temple of rimmon : but how will he bow ? civilly onely , not religiously ; in the house of rimmon , not to the idoll ; not in relation to the false deity , but to the king his master : you shall not take him going alone under that idolatrous roofe , but according to his office , in attendance of his soveraigne : nor bowing there , but to support the arme that lean'd upon him : and if upon his returne home from his journey he made that solemne protestation to his syrians , which he before made to the prophet : take notice , o all ye courtiers , and men of damascus , that naaman is now become a proselyte of israell , that hee will serve and adore none but the true god ; and if you see him at any time kneeling in the temple of your idoll rimmon , know that it is not done in any devotion to that false god , but in the performance of his duty and service to his royall master ; i see not but the prophet might well bid him , goe in peace . how ever that ordinary and formall velediction to a syrian , can be no warrant for a christians willing dissimulation . it is fit for every honest man to seeme as he is ; what do you howling amongst wolves , if you be not one ? or what do you amongst the cranes , if you be a stork : it was the charge of jehu , when he pretended that great sacrifice to baal ; search , and looke that there be here with you none of the servants of the lord , ( king. . . ) but the worshippers of baal onely : surely had any of gods clients secretly shrouded himselfe amongst those idolaters , his blood had beene upon his owne head : briefly then , i● you have a minde to keepe your selfe in a safe condition for your soule , let me lay upon you the charge which moses enforced upon the congregation of israel in the case of corah's insurrection , depart i pray you from the tents of these wicked men , and touch nothing of theirs , lest ye be consumed in all their sins . numb . . . the latter i must answer affirmatively : if the ordinances be holy , why should you not take your part of them ? it is an unjust nicenesse to abridge your selfe of a blessing , for another mans unworthinesse : doubtless , there ought to be a separation of the precious from the vile ; the neglect whereof is the great sinne of those , whom in duty it concernes to perform it ; but where this is not accordingly done , shall i suffer for anothers offence ? my owne sinnes may justly keepe me off from gods table ; if another mans may doe so too , i appropriate the guilt of his sin to my own wrong : surely it argues but small appetite to these heavenly viandes , if you can be put off with a pretence of others faults : judge of the spirituall repast by this earthly ; were you throughly hungry , would you refraine from your meat because one of the guests hath a paire of foule hands ? that may be a just eye-sore to you , but no reason why you should forbeare wholesome dishes : carve you for your selfe , and looke to your owne trencher , he feedes for himselfe , not for you ; sinne is the uncleannesse of the soule , that cleaves closer to it , than any outward nastinesse can to the skin ; to feed thus foule then is doubtlesse unwholesome , to himselfe , it can be no hurt to you . but you are ready to straine the comparison higher to your owne advantage : say , that one of the guests hath a plague-fore running upon him , shall i then thinke it safe to sit at the table with him ? now sin is of a pestilent nature , spreading its infection to others besides its owne subject ; therefore it is meet we keepe aloofe from the danger of his contagion : true , there are sinnes of a contagious nature , apt to diffuse their venome to others , ( as there are other some whose evill is intrinsecall to the owner ) but these infect by way of evill counsails , or examples , or familiar conversation , not by way of a meere extemporary presence of the person , by spreading of their corruption to those that are taken with them ; not by scattering abroad any guilt to those that abhorr them . well did our saviour know how deadly an infection had seised on the soule of judas , yet he drives him not from his board , lest his sinne should taint the disciples . the spirit that writes to the seven asian churches ( rev. . , , . ) saw and professed to see the horrible infection spread amongst the thyatirians by the doctrine and wicked practises of their jesebell , yet all that he enjoyns the godly party is to hold their own . have no fellowship , saith the apostle with the unfruitfull works of darknesse , ( eph. . . ) loe he would not have us partake in evill : he doth not forbid us to partake with an evil man in good works . however therefore we are to wish and endeavour ( in our places ) that all the congregation may be holy ; and it is a comfortable thing to joyn with those , that are truly conscionable , and carefully observant of their wayes , in the immediate services of our god : yet where there is neglect in the overseers , and boldnesse in the intruders , and thereupon , gods sacred table is pestred with some unworthy guests ; it is not for you , upon this ground , to deprive your selfe of the benefit of gods blessed ordinances ; notwithstanding all this unpleasing encombrance you are welcome , and may be happy . case iv. whether vowes bee not out of season now under the gospel ; of what things they may be made ; how farre they oblige us ; and whether and how far they may be capable of release . it is a wrongfull imputation that is cast upon us by the roman doctours , that we abandone all vowes under the gospell : they well see that we allow and professe that common vow ( as lessius termes it ) in baptisme ; which yet both bellarmine , and he , with other of their consorts , deny to be properly such : it is true , that as infants make it by their proxies , there may seeme some impropriety of the engagement as to their persons ; but if the party christened be of mature age , the expresse vow is made absolutely by , and for himselfe . besides this , we allow of the renovation of all those holy vowes , ( relating to the first ) which may binde us to a more strict obedience to our god , yet more , though we doe not now allow the vowes of things in their nature indiffernt , to be parts of gods worship , ( as they were formerly under the law ) yet we doe willingly approve of them , as good helps and furtherances to us , for the avoiding of such sinnes as we are obnoxious unto ; and for the better forwarding of our holy obedience . thus , the charge is of eternall use , psal. . . vow unto god and performe it : not that we are bound to vow ; that act is free and voluntary : but that when we have vowed , we are straitly bound to performance : it is with us for our vowes as it was with ananias and saphira for their substance . whiles it remained ( saith s. peter ) was it not thine own ? ( acts . . ) hee needed not to sell it , he needed not to give it ; but if he will give , he may not reserve : if he profess to give all , it is death to save some ; he lies to the holy ghost , that defalks from that which he engaged himselfe to bestow . it mainly concernes us therefore to looke carefully in the first place , to what we vow , and to our intentions in vowing , and to see that our vow be not rash and unadvised , of things either triviall , or unlawfull , or impossible , or out of our power to performe ; for every vow is a promise made to god ; and to promise unto that great and holy god , that which either we cannot , or ought not to doe , what is it other than to mock and abuse that sacred majesty , which will not hold him guiltlesse that taketh his name in vaine ? it is the charge to this purpose of wise solomon , be not rash with thy mouth , and let not thine heart be hasty to utter any thing before god , for god is in heaven , and thou upon earth , therefore let thy words be few , eccles. . . your vow therefore must be either of things morally good , for the quickening you in that duty which you are bound to doe : or of things indifferent in themselves , the refraining , or doing whereof , may tend either to the restraint from sinne , or the furtherance of your holy obedience : as a man that findes his brains weak , and his inclination too strong to pleasing liquor , bindes himselfe by a vow to drinke no wine save onely at gods table : or a man that findes himselfe apt to be miscarryed by his appetite , confines himselfe by his vow to one dish , or to one meale for the day : or a man that findes himself given to the pleasure of gaming , to the losse of his time , and the weakning of his estate , curbes himselfe by his vow never to play for money : or a man that findes his prayers weak , and his flesh rebellious , vowes to tame his unruly desires , and to stir up his duller devotions by fasting . and as the matter of your vow must be carefully regarded ; so also your intentions in vowing ; for if you vow to doe good to an ill end , your thanke is lost , and danger of judgement incurred : as if you vow to give almes for vaine-glory , or ostentation : or , if god shall prosper your usurious , or monopolizing project , you will build an hospitall ; your vow is like to be so accepted , as the story tells us , the prayers were , of that bold curtizan , who coming to the shrine of s. thomas of * canterbury ( as that traitour was stiled ) devoutly beg'd , that through the intercession of that saint , she might be graced with so winning a beauty , that might allure her paramours to a gainfull courting of so pleasing a mistresse , when suddainly ( as my author tells me ) she was stricken blinde : and certainely , so it might well be ; for if a supposed saint were invoked , it was god that was highly provoked by the sinfull petition of a shamelesse harlot : and it was most just for him to revenge it ; and so we may well expect it shall be with whosoever shall dare to make use of his sacred name to their owne wicked or unwarrantable purposes . since therefore our vowes must be for their matter ( as casuists well determine ) de meliore bono , and for intentions , holy and directed onely to good ; it plainly appeares that many idle purposes , promises , resolutions , are wont to passe with men for vows , which have no just claime to that holy title : one sayes he vowes never to be friends with such a one that hath highly abused him ; another , that he will never come under the roofe of such an unkinde neighbour : one that he will drinke so many healths to his honoured friend ; another that he will not give the wall or the way to any passenger : one that he will never weare suit but of such a colour ; another that he will never cut his haire till such an event ; these , and such like may be foolish , unjust , ridiculous selfe engagements , but vowes they are not , neither therefore do bind the conscience , otherwise than as sampsons cords , and withes , which he may break as a thred of tow , iudg. . . . but as for true vowes , certainly they are so binding , that you shall sin hainously in not performing them : it is not better than dishonesty to fail in what we have promised to men ; but to disappoint god in our vowes , is no lesse than sacriledge : that of solomons is weighty , eccles. . , , . when thou vowest a vow unto god , deferre not to pay it , for he hath no pleasure in fooles ; pay that which thou hast vowed : better it is that thou shouldst not vow , than that thou shouldst vow and not pay it : suffer not thy mouth to cause thy flesh to sin , neither say before the angel that it was an errour ; wherefore should god be angry at thy vow , and destroy the worke of thine hands ? if therefore a lawfull and just vow have passed your lips , you may not be false to god , and your selfe in not keeping it . but if it shall so fall out , that there proves to be some maine inconvenience or impossibility in the fulfilling of this your solemne promise unto god , whether through the extreme prejudice of your health , and life , or the over-swaying difficulty of the times what is to be done ; surely as under the law ( numb . . , , . ) it was left in the power of the parent to over-rule the vow of the childe , so i doubt not but under the gospel , it is left in the power of your spirituall fathers , to order , or dispense with the performance of those vowes , which you would , but cannot well fulfill : neither was it spoken in vaine , nor in matter of sins onely , which our saviour in way of authorization , said to his apostles and their successours , whatsoever ye shall binde on earth , shall be bound in heaven , and whatsoever ye shall loose on earth shall be loosed in heaven . mat. . in this case therefore , i should advise you to make your addresse to your spirituall pastor , and freely to lay open your condition before him , and humbly to submit your selfe to his fatherly directions in that course , which shall be found best and sasest for your soule : think it not safe in a businesse of so high nature to relye upon your owne judgment , and to carve out your own satisfaction ; but regard carefully what god hath said of old , the priests lippes should keep knowledge : and they should seeke the law at his mouth : for he is the messenger of the lord of hosts . mal. . . case v. whom may we justly hold an heretick ; and what is to be done in the case of heresie ? there is no one point wherein the church of god hath suffered more , than in the mis-understanding of this question ; how many thousand innocents , have in these latter ages of the church perished in this unhappy quarrell ? yea , how many famous churches have beene most unjustly thunder-struck with direfull censures of excommunication down to the pit of hell , upon pretence of this crime , which have bin lesse guilty than their anathematizers ? and even amongst our selves , how apt we are to brand one another with this hatefull mark where there is no true merit of such a reproach ? it much imports us therefore to know who may be deservedly thus stigmatized by us : i have elsewhere somewhat largely insisted on this theme ; whither i might spare some lines to referre you ; but , in short , thus : to let passe the originall sense , and divers acceptions of the word , an heresie is no other than an obstinate errour against the foundation ; all truths are precious , but some withall necessary ; all errours are faulty , but some damnable ; the naynousnesse of the error is according to the worth of the truth impugned ; there are theologicall verities fit for us to know and believe ; there are articles of christian faith needfull to be known and believed ; there are truths of meet and decent superstructure , without which the fabrick may stand ; there are truths of the foundation so essentiall , as that without them it cannot stand : it is a maime to the house if but a tile be pulled off from the roofe , but if the foundation be razed , the building is overthrown : this is the endeavour and act of heresie . but now the next question will be , what doctrines they are which must be accounted to be of the foundation ; our countrey-man fisher the jesuite , and his associates wil tell you roundly , that all those things , which are defined by the church to be believed , are * fundamentall : a large ground-work of faith : doubtlesse the church hath defined all things contained in the scripture , to be believed ; and theirs ( which they call catholick ) hath defined all those traditionall points , which they have added to the creed , upon the same necessity of salvation to be believed ; now if all these be the foundation , which is the building ? what an imperfect fabrick doe they make of christian religion ; all foundation , no walls , no roofe ? surely it cannot , without too much absurdity , be denied , that there is great difference of truthes , some more important than others ; which could not be , if all were alike fundamentall : if there were not some speciall truthes , the beliefe whereof makes , and distinguisheth a christian , the authors of the creede apostolick ( besides the other symboles received anciently by the church ) were much deceived in their aime : he therefore that believes the holy scriptures ( which must be a principle presupposed ) to be inspired by god ; and as an abstract of the chiefe particulars thereof , professeth to believe and embrace the articles of the christian faith , to regulate his life by the law of gods commandements , and his devotion by the rule of christ prescribed ; and lastly to acknowledge and receive the sacraments expresly instituted by christ ; doubtlesse this man is by profession a christian , and cannot be denyed to hold the foundation ; and whosoever shall wilfully impugne any of these , comes within the verge of heresie : wilfully , i say , for meere error makes not an heretick ; if out of simplicity , or grosse ignorance , a man shall take upon him to maintaine a contradiction to a point of faith , being ready to relent upon better light , he may not be thus branded : eviction and contumacy must improve his error to be hereticall . the church of rome therefore hath beene too cruelly-liberall of her censures this way , having bestow'd this livery upon many thousand christians whom god hath owned for his saints : and upon some churches more orthodoxe than her selfe , presuming upon a power ( which was never granted her from heaven ) to state new articles of faith , and to excommunicate and barre all that shall dare to gainsay her oracles : whereas the great doctor of the gentiles hath told us from the spirit of god , that there is but one lord , one faith , one baptisme ; ( ephes. . . ) and what faith is that ? s. jude tells us : iude . the faith that was once delivered the saints ; so that as well may they make more reiterations of baptisme , and multiplicities of lords , as more faiths than one : some explications there may be of that one faith , made by the church , upon occasion of new-sprung errours , but such , as must have their grounds from fore-written truths , and such , as may not extend to the condemnation of them whom god hath left free : new articles of faith they may not be , nor binde farther than god hath reached them . hereticks then they are , and onely they , that pertinaciously raze the foundation of the christian faith ; what now must be done with them ? surely , first , if they cannot be reclaimed , they must be avoided : it is the charge of the beloved disciple to the elect lady , john v. . if any man come unto you and bring not ( that is , by an ordinary hebraisme , opposes ) this doctrine , receive him not into your houses , neither bidde him god speede ; but the apostle of the gentiles goes yet higher ; sor writing to titus the great super-intendent of crete , his charge is , tit. . . a man that is an heretick , after the first and second admonition reject . now , when wee compare the charge with the person , we cannot but finde that this rejection , is not a meer negative act , of refraining company , but a positive act of censure , so as he , who had power to admonish , had also power to reject in an authoritative , or judicatory way : he sayes then , devita , reject or avoid , not ( as erasmus too truly , but bitterly scoffes the romish practise ) de vita tolle : this of killing the heretick , as it was out of the power of a spirituall supervisor , so was it no lesse farre from the thoughts of him that desired to come in the spirit of meekness : fagots were never ordained by the apostle for arguments to confute hereticks ; this bloudy logick and divinity was of a much later brood , and is for a dominick , not a paul to owne : for certainely faith is of the same nature with love , it cannot be compelled , perswasions may move it , not force : these intellectuall sinnes must look for remedies of their owne kinde ; but if either they be ( as it is often ) accompanied with damnable blasphemies , against god , whether in his essence , or attributes , or the three incomprehensible persons in the all-glorious deity , or the blessed mediator betwixt god and man jesus christ , in either of his natures ; or else , shall be attended with the publique disturbances and dangerous distempers of the kingdome , or state wherein they are broached , the apostle's wish is , but seasonable , in both a spiritual and a bodily sense ; gal. . . would to god those were cut off that trouble you : in the mean time , for what concernes your selfe , if you know any such , as you love god , and your soules , keepe aloofe from them , as from the pestilence . * epiphanius well compares heresie to the biting of a mad dog , which as it is deadly , ( if not speedily remedied ) so it is withall dangerously infectious , not the tooth onely , but the very foame of that envenomed beast carries death in it ; you cannot be safe , if you avoid it not . case vi. whether the lawes of men doe binde the conscience , and how far we are tyed to their obedience . both these extreames of opinion concerning this point , must needs bring much mischiefe upon church and kingdome : those that absolutely hold such a power in humane lawes make themselves slaves to men : those that deny any binding power in them , run loose into all licentiousnesse : know then that there is a vast difference betwixt these two ; to bind the conscience in any act , and to bind a man in conscience to do or omit an act : humane laws cannot do the first of them ; the latter they may , and must doe : to binde the conscience is to make it guilty of a sin in doing an act forbidden , or omitting an act injoyned as in it selfe such : or making that act in it selfe an acceptable service to god , which is commanded by men : thus humane lawes cannot bind the conscience : it is god onely , john . . who , as he is greater than the conscience , so hath power to binde or loose it : esay . . it is he that is the onely law giver to the conscience : jam. . . princes and churches may make lawes for the outward man ; but they can no more binde the heart , than they can make it ; in vain is that power , which is not inabled with coertion , now what coertion can any humane power claim of the heart , which it can never attain to know ? the spirit of man therefore is subject onely to the father of spirits , who onely sees and searches the secrets of it , and can both convince , and punish it . besides , well did penitent david know what he said , when he cryed out , against thee onely have i sinned : psal. . he knew that sinne is a transgression of the law , and that none but gods law can make a sin : men may be concerned , and injured in our actions , but it is god who hath forbidden these wrongs to men , that is sinned against , in our acts of injustice and uncharitablenesse : and who only can inflict the spirituall ( which is the highest ) revenge upon offenders . the charge of the great doctor of the gentiles to his galatians , was galat. . . stand fast in the liberty wherewith christ hath made us free , and be not intangled againe in the yoak of bondage . what yoak of bondage was this , but the law of ceremonies ? what liberty was this , but a freedome from the bondage of that law ? and certainly if those ordinances , which had god for their author , have so little power to bind the conscience , as that the yoake of their bondage must be shaken off , as inconsistent with christian liberty ; how much less is it to be indured , that we should be the servants of men , in being tyed up to sin by their presumptuous impositions ? the lawes of men therefore doe not , ought not , cannot bind your conscience , as of themselves ; but , if they be just , they binde you in conscience to obedience : they are the words of the apostle to his romans , rom. . . wherefore ye must needes be subject ; not onely for wrath , but also for conscience sake . however then their particular constitution in themselves put no speciall obligation upon us , under paine of sinne , and damnation ; yet in a generall relation to that god , who hath commanded us to obey authority , their neglect or contempt involves us in a guilt of sin : all power is of god , that which the supreme authority therefore enjoyns you , god enjoyns you by it , the charge is mediately his , though passing through the hands of men . how little is this regarded , in these loose times , by those lawlesse persons , whose practises acknowledge no soveraignty but titular , no obedience but arbitrary , to whom the strongest laws are as weapons to the leviathan , who esteemes iron as straw , and brass as rotten wood , job . . surely had they not first cast off their obedience to him that is higher than the highest , they could not without trembling heare that weighty charge of the great god of heaven , rom. . . let every soule be subject to the higher powers : for there is no power but of god ; and the powers that be , are ordained of god : pet. . . submit your selves to every ordinance of man for the lords sake ; and therefore should be convinced in themselves , of that awe , and duty , which they ow to soveraignty , and know and resolve to obey god in men , and men for god. you see then how requisite it is , that you walk in a middle way betwixt that excessive power , which flattering casuists have beene wont to give to popes , emperours , kings , and princes in their severall jurisdictions , and a lawlesse neglect of lawfull authority : for the orthodox , wise , and just moderation whereof , these last ages are much indebted to the learned and judicious chancellour of paris * , john gerson , who first so checked that over-flowing errour of the power of humane usurpation ( which carried the world before it ) as gave a just hint to succeding times , to draw that streame into the right channell , in so much as † dominicus à soto complaines greatly of him , as , in this , little differing from the lutheran heresie : but in the way which they call heresie , we worship the god of our fathers , rendring unto cesar the things that are cesars , and unto god those things that are gods ; yeilding our bodyes to cesar , act. . . reserving our souls for god : tendring to just lawes our active obedience , to unjust , passive . but in the meane time , farre be it from us to draw this knot of our obligation harder , & closer then authority it self intends it : what ever popes may doe for their decrees , certainly good princes never meant to lay such weight upon all their lawes as to make every breach of them ( even in relation to the authority given them by god ) to be sinfull . their lawes are commonly shut up with a sanction of the penalty imposed upon the violation : there is an obedientia bursalis , ( as , i remember , gerson calls it , ) an obedience , if not of the person , yet of the purse ; which princes are content to take up withall : we have a world of sinnes ( god knowes ) upon us in our hourly transgressions of the royall lawes of our maker ; but woe were us , if wee should have so many sins more , as we break statutes : in penall lawes , where scandall or contempt finde no place , humane authority is wont to rest satisfied with the mulct paid , when the duty is not performed . not that we may wilfully incur the breach of a good law , because our hands are upon our purse-strings ready to stake the forfeiture ; this were utterly to frustrate the end of good lawes , which doe therfore impose a mulct that they may not bee broken ; and were highly injurious to soveraign authority , as if it sought for our money , not our obedience , and cared more for gain then good order ; then which there cannot be a more base imputation cast upon government : as then we are wont to say in relation of our actions to the lawes of god ; that som things are forbidden because they are sinfull , and some things are sinfull because they are forbidden , so it holds also in the lawes of men ; som things are forbidden because they are justly offensive ; and som other things are only therfore offensive because they are forbidden ; in the former of these we must yield our careful obedience out of respect even to the duty it self ; in the latter , out of respect to the will of the law-giver ; yet so , as that if our own important occasions shall enforce us to transgress a penall law , without any affront of authority or scandall to others , our submission to the penalty frees us from a sinfull disodedience . case vii . whether tithes bee a lawfull maintenance for ministers under the gospel ; and whether men bee bound to pay them accordingly . as the question of mine and thine hath ever embroyled the world ; so this particular concerning tithes hath raised no little dust in the church of god ; whiles some plead them in the precise ( quota parta ) due & necessarie to be paid , both by the law of god , and nature it self ; others decry them as a judaicall law ; partly ceremoniall , partly judiciall ; and therfore either now unlawfull , or at least neither obligatory , nor convenient . what is fit to be determined in a businesse so over agitated ; i shall shut up in these ten propositions . . the maintenance of the legall ministery allowed and appointed by god was exceeding large and liberall . besides all the tithes of corn , wine oyle , herbs , herds , flocks ; they had forty eight cities set forth for them , with the fields round about them , to the extent of two thousand cubits every way : they had the first fruits of wine , oyle , wool , &c. in a large proportion ; he was held to be a man of an evil eye that gave lesse then the sixtith part : they had the first born of cattle , sheep , beeves , goats ; and the price of the rest , upon redemption : even the first-born of men must ransom themselves at five shekels a man ; they had the oblations and vowes of things dedicated to god : they had the ample loaves ( or * cakes rather ) of shew-bread , and no small share in meat-offerings , sin-offerings , trespasse-offerings , heave-offerings , shake-offerings ; of sacrifices eucharistical they had the brest and shoulder ; of other , the shoulder and the two cheekes ; yea the very burnt offerings afforded them an hide : besides all these , all the males were to appeare before the lord thrice a year ; none were exempted ( as their doctors tell us ) but servants , deaf , dumb , idiots , blind , lame , defiled , uncircumcised , old , sick , tender and weak , not able to travel , and no one of these which came up might appeare empty-handed . what do i offer to particularize ? there were no less then twenty four gifts alotted to the priests , expresly in the law ; the severals wherof who so desires to see , may finde in the learned and profitable annotations of master ainsworth * , out of maimonides . . we can have no reason to imagine , that the same god who was so bountifull in his provisions for the legall ministery , should bear lesse respect to the evangelicall ; which is far more worthy and excellent then the other ; justly therfore doth s. paul argue from the maintenance of the one , a meet proportion for the fit sustentation of the other , cor. . . . it is not fit for gods ministers to be too intent to matter of profit ; their main care must be the spiritual proficiency of the soules of their people ; the secular thoughts of outward provisions must come in only on the by ; but howsoever they may not be intangled in worldly affaires , yet they ought in duty to cast so much eye upon these earthly things as may free them from neglect ; it is to timothy that s. paul writes , that it any man provide not for his own , & especialy for those of his own house he hath denied the faith , & is worse then an infidell . tim. . . . under the law the tenth part was precisely alotted by the owner of all things , for the maintenance of the sacred tribe ; and if the wise and holy god had not found that a meet proportion for those that served at his altar ; he had either pitched upon som other , or left it arbitrary ; yea even before the law , gen. . . abraham ( and in his loynes levi himselfe ) paid tithes to melchisedec ( heb. . . ) the priest of the most high god ; and whether it were by his example , or by some naturall instinct , we find the very heathen nations , after some great victory atchieved , were wont to devote stil the tithe of their spoiles to their deities : so camillus , when he had after a long siege taken the rich city vejos , ( a place of such importance , that upon the taking of it , he wished som great cross might befall rome for the tempering of so high a felicity ) he presently offereth the tithe to his * gods : yea it was their custome who were most devout to consecrate the tithe of all their increase to those gods they were most addicted unto ; in so much as the romans noted it in their lucullus , that hee therfore grew up to so vast an estate , because he still devoted the tithe of his fruits to hercules : and * pliny tells us that when they gathered their frankincense , none of it might be uttered till the priest had the tithe of it set forth for him . . there can be no good reason given , why we may not observe the very same rate of proportion in laying out the maintenance of the ministery under the gospell ; and if these rules and examples bee not binding , ( since religion consisteth not now in numbers at all ; yet there is no cause why christian kingdoms , or commonwealths may not settle their choice upon the same number , and quantity with both jewes and gentiles . . the nationall lawes of this kingdom have set out the same proportion of tenths for this purpose ; if therfore there were no other obligation from the law of god or of the church , nor any precedents from the practise of the rest of the world , yet in obedience to our municipall lawes , we are bound to lay forth the tenth part of our increase to the maintenance of gods service ; and that tenth is as truly due to the minister as the nine parts to the owner . . since the tenth part is in the intention of the law both civill and ecclesiasticall , dedicated to the service of god ; and in the meer intuition thereof , is alotted to gods ministers , there can be no reason why it can be claimed , or warantably received by lay persons , for their proper use & behoof ; so as this practise of impropriation , which was first set on foot by unjust and sacrilegious buls from rome , is justly offensive both to god and good men ; as mis-deriving the well-meant devotions of charitable and pious soules into a wrong channell . nothing is more plaine then that tithes were given to the church and in it , to god ; how therefore that which is bequeath'd to god may be alienated to secular hands , let the possessors look ? . let men be tied to make good the apostles charge ( since the legall rate displeases ) and it shall well satisfie those that wait upon gods services under the gospel ; the charge of the apostle of the gentiles , is : let him that is taught in the word communicate to him that teacheth , in all good things , gal. . . whereto hee adds , ver . . be not deceived , god is not mocked . the charge is serious , and binding : and the required communication is universall ; and that with a grave item of gods strict observation of performance : we may not think to put it off with ambroses mis-pointed reading , of referring the all good things to the teaching , ( a conceit sensibly weak , and misconstructive ; ) nothing is more evident then that it hath relation to the communicating ; wherein ( for ought i see ) god intends a larger bounty to the evangelicall ministery then to the legall ; where all is to be communicated , what is excepted ? all , not exclusive of the owner ; but imparted by the owner ; let this bee really done , there will bee no reason to stand upon the tenths . . but that this may be accordingly done , there is no law that requires a meer arbitrarinesse in the communicators : the duty of the teacher is punctually set downe , and so well known that the meanest of the people can check him with his neglect : and why should wee thinke the reciprocall duty of the hearer fit to bee left loose and voluntary : yet such an apprehension hath taken up the hearts of too many christians as if the contributions to their ministers were a matter of meer almes ; which as they need not to give , so they are apt , upon easy displeasures , to upbraid : but these men must be put in minde of the just word of our saviour ; the laborer is worthy of his wages : the ministery signifies a service ; a publique service at gods altar ; whereto the wages is no lesse due , then the meat is to the mouth of him that payes it ; no man may more freely speak of tithes then my selfe , who receive none , nor ever shall do ? know then ye proud ignorants , that call your ministers your almes-men , and your selves their benefactors , that the same right you have to the whole , they have to a part ; god and the same lawes that have feoffed you in your estates , have allotted them their due shares in them ; which without wrong ye cannot detract . it is not your charity but your justice which they presse for their owne : neither think to check them with the scornfull title of your servants ; servants they are indeede , to gods church , not to you ; and if they doe stoop to particular services for the good of your souls , this is no more disparagement to them , then it is to the blessed angels of god , to be ministring spirits , heb. . . sent forth to minister for them who shall be heires of salvation . shortly , it is the apostles charge ratified in heaven , that they which labour in the word and doctrine should be remunerated with double honour ; that is not formall of words and complements , but real of maintenance ; which he laies weight upon his timothy to enioyn , . tim. . . . and surely how necessary it is that we should bee at som certainty in this case , and not left to the meere arbitrary will of the givers , it too well apears in common experience ; which tell us how ordinary it is , where ministers depend upon voluntary benevolences , if they doe but upon som just reproofe gall the conscience of a guilty hearer ; or preach som truth which dis-relishes the palat of a prepossessed auditor , how he straight flies out ; and not only withholds his own pay , but also withdrawes the contributions of others : so as the free-tongued teacher must either live by ayre , or be forced to change his pasture : it were easy to instance , but charity bids mee forbeare . hereupon it is , that these sportulary preachers are faine to sooth up their many masters , and are so gaged with the feare of a starving displeasure , that they dare not be free in the reprehension of the daring sins of their uncertain benefactors ; as being charmed to speak either placentia or nothing . and if there were no such danger in a faithfull and just freedom , yet how easy is it to apprehend , that if even when the laws enforce men to pay their dues to their ministers , they yet continue so backward in their discharge of them : how much lesse hope can there be , that being left to their free choyce , they would prove eyther liberall or just in their voluntary contributions . howsoever therfore in that innocent infancy of the church , wherein zealous christians , out of a liberall ingenuity were ready to lay downe all their substance at the apostles feet , & in the primitive times immediately subsequent , the willing forwardness of devout people tooke away all need of raysing set maintenances for gods ministers ; yet now , in these depraved and hard hearted times of the church , it is more then requisite , that fixed competencies of allowance should by good lawes be established upon them ; which being done by way of tithes in those countries wherein they obtaine , there is just cause of thankfulnesse to god for so meet a provision , none for a just oppugnation . case viii . whether it bee lawfull for christians where they find a countrey possessed by savage pagans and infidels , to drive out the native inhabitants ; and to seize , and enjoy their lands , upon any pretence ; and upon what grounds it may be lawfull so to doe . what unjust and cruel measure hath been heretofore offered by the spaniard to miserable indians , in this kind , i had rather you should receive from the relation of their own bishop , bartholomaeus casa then from my pen. he can tell you a sad story of millions of those poor savages made away to make room for those their imperious successors ; the discovery of whose unjust usurpation , procured but little thanks to their learned professors of complutum and salamanca : your question relates to our owne case ; since many thousands of our nation have transplanted themselves into those regions , which were prepossessed by barbarous owners : as for those countries which were not inhabited by any reasonable creatures , ( as the bermudas , or summer-islands ; which were only peopled wih hogs and deer , and such like bruite cattle ) there can be no reason why they should not fall to the first occupant ; but where the land hath a known master the case must vary : for the decision whereof some grounds are fit to be laid . no nation under heaven but hath som religion or other , and worships a god such as it is , although a creature much inferiour in very nature to themselves ; although the worst of creatures , evil spirits ; and that religion wherein they were bred , through an invincible ignorance of better , they esteem good at least . dominion and propriety is not founded in religion , but in a naturall and civill right ; it is true that the saints have in christ , the lord of all things , a spiritual right in all creatures ; all things are yours , ( saith the apostle ) and you are christs , and christ is gods : but the spirituall right gives a man no title at all to any naturall or civill possession here on earth ; yea christ himselfe , though both as god , and as mediator , the whole world were his , yet hee tells pilate , my kingdom is not of this world ; neither did he ( though the lord paramount of this whol earth ) by virtu of that transcendent soveraignty put any man out of the possession of one foot of ground which fell to him , either by birth , or purchase ; neither doth the want of that spirituall interest debar any man from a rightfull claim and fruition of these earthly inheritances . the barbarous people were lords of their owne ; and have their sagamores ; and orders , and formes of government under which they peaceably live , without the intermedling with other nations . infidelity cannot forfeit their inheritance to others ; no more then enmity professed by jewes to christian religion , can escheat their goods to the crownes under which they live ; yea much lesse : for those jewes , living amongst christian people , have , or might have had meanes sufficient to reclaime them from their stubborn unbeleefe , but these savages have never had the least overture of any saving helps to wards their conversion : they therefore being as true owners of their native inheritances , as christians are of theirs , they can no more be forced from their possessions by christians , then christians may be so forced by them : certainly , in the same tearms wherein they stand to christians , do also in their judgement , christians stand to them ; and if it would seem hard to us , that an inundation of pagans should ( as hereto fore it hath done ) break in upon us , and drive us out of our native possessions , how could it seem less unjust in us to them ? their idolatries , and sins against nature are hainous and abhominable and such as for which god of old condemned the seven nations to an utter extirpation ; but what commission have wee for their punishment ? could we shew such a patent in this case as the israelites had for their warres against ameleck , and those neighbouring heathens , all were sure : but you know who said , what have i to do to judge them that are without ? cor. . . and if hee may not be a judge , who may be an executioner . refusall of christianity can be no sufficient ground of either invasion , or expulsion , sith violence is not the appointed way for plantation of the faith ; which must be perswaded , and not compelled ; that sentence therefore of pope * gregory ; justum sanctumque esse bellum , &c. ( that it is a just and holy war which is by christians made against infidels , that they being brought under subjection the gospel of christ might be preached unto them ; lest that if they should not be subjected , they might be an hindrance to preaching , and to the conversion of those that would beleeve ; ) is surely either not out of the chayre , or beside the cushion ; and better beseems a successor of romulus , then of peter : i may not omit to acquaint you how hotly this main question was disputed by spanish & italian divines upon the very first entrance of this litigious usurpation ; at which time pope alexander . ( anno . ) gave his large decretory bull to ferdinand king , and isabella queen of castile and aragon for his expedition against the barbarous indians of the then newly discovered world : genesius sepulveda , a learned spaniard writ then , in defence and incoragement of this holy invasion , a dialogue , which hee called democrates secundus , which was published at rome , by the procurement of antonius augustinus , auditor of the palace ; which no sooner came abroad , then it was eagerly set on , by the divines both of italy and spaine ; amongst these latter , the doctors of salamanca , adde the complutenses ; and above them antonius ramirus bishoppe of segovia falls foule upon that offensive ▪ discourse , which genesius would faine have vindicated by an apology , set forth to that purpose ; but how insufficiently , it were easie to shew , if it were as needfull : but to make the matter good , hee thinks to back himselfe by the authority of great and famous persons , both counsellors , and doctors , by him cited ; and above all by that loud bull of * alexander ; wherein yet , for ought i see , the charge which is laid on those princes is only to reduce the people living in those islands and countries to receive christian religion ; which we may well apprehend more likely to be done by other means then by the sword . after much agitation it pleased the king of spaine , to require the judgement of † franciscus à victoria , the famous professor of divinity at salamanca , concerning this so weighty affaire ; which he hath published with such wisdome and moderation , as so great a businesse required ; stating the question aright on both sides ; both shewing the insufficiency of the received grounds of that indian expedition , and directing to those just motives , & rules of proceedings herein , as might bee , in such a case , justifiable ; to which grave and solid discourse of his , you may , if you please , bee referred for further satisfaction . onwards , i shall draw forth some few of such considerations from him as may serve for my present purpose . first therefore it is lawfull for christians to travell into any countrey under heaven , and as strangers , to stay there , without any wrong done to the natives ; a thing allowed by the law of nations derived from the law of nature , by which law it is every where held an inhuman thing to offer ill measure to a stranger . it is the argument that righteous lot used to the worst of pagans , the sodomits ; only unto these men doe nothing , for therefore are they come under the shadow of my roof . gen. . . and if before the division of nations , the earth lay freely open to all passengers without scruple , to travel whither they pleased , surely , that partition was never intended to warant a restraint ; and if nature have made the sea and all the in-lets of it common , it were very injurious to abridg any nation of the free use of so liberall an element . secondly , it is lawfull for us to use trafique with those infidels , and to interchange comodities with them , and to abide upon their coasts for negotiation , and to fish in their sea , and to take part of those profits which nature hath made common to all comers , and if those pagans shall oppose us in so warrantable courses , it will be meet for us to tender them al fair satisfaction ; perswading them that we intend no harm or prejudice to them in their persons , or estate ; but much good to both ; labouring to win them by all courteous demenor ; but if they shall flie out , notwithstanding all our kind indeavors , into a violent opposition of us ; setting upon us in a hostile manner , offering to cut our throats in so unjust a quarell , it is lawfull for us to stand upon our defence , and to repell one force with another ; and to use all convenient meanes for our security ; and if we cannot otherwise be safe , to raise bulwarks or fortifications for our own indemnity ; and if we finde our selves over-powred by implacable savages , to call for the aid and assistance of our friends , and ( if the enmity continue and proceed ) of our princes : since the just cause of war is the propulsation of publique injuries ; and such injury is as great as barbarous . but if not so much cruelty of disposition , as feare and suspicion of a strange nation shal arm them against us ; our care must bee so to manage our own defence , as may be least offensive to them ; & therfore we may not take this occasion of killing their persons , or sacking their townes , or depopulating their countrys ; for that in this case they are no other then innocent . if after all gentle intreaties , courteous usages , and harmlesse self-defence , they shal persist in a malicious hostility , & can by no means be reclamed from their impetuous onsets ; there is now just cause not to deale with them as innocents , but as enemies : and therfore to proceede against them accordingly . but an higher and more warrantable title , that we may have to deale with these barbarous infidels , is , for the propagation of christian religion ; and the promulgation of the gospel of jesus christ amongst these miserable savages : for which wee have good ground from the charge of our saviour : goe preach the gospell to every creature ; mar. ult . and he that was in bonds for the name of the lord jesus , tels us , the word of god is not bound ; tim. . . not bound , either in fetters ; or within limits : oh that wee could approve to god , and our consciences , that this is our main motive and principall drift in our western plantations ; but how little appearance there is of this holy care and endeavour , the plaine dealer upon knowledge hath sufficiently informed us ; although i now heare of one industrious spirit that hath both learned the language of our new-islanders , and printed some part of the scripture in it ; and trained up some of their children in the principles of christianity : a service highly acceptable to god , and no lesse meritorious of men : the gospell then may be , must be preached to those heathens , ( otherwise they shall perpetually remaine out of the estate of salvation ) and all possible meanes must be used for their conversion ; but herein i must have leave to depart from victoria , that he holds it lawfull if the savages do not freely permit ( but goe about to hinder ) the preaching of the gospell , to rayse war against them ; as if he would have them cudgeled into christianity : surely this is not the way : it is for mahumetans to profess planting religion by the sword ; it is not for christians ; it is a just clause therfore that he puts in , that the slaughters hereupon raised may rather prove an hindrance to the conversion of the savages , as indeed it fell out ; the poor indians being by these bloody courses brought into such a detestation of their masters , the castilians , that they profest they would not goe to heaven if any spanyards were there . the way then to plant the gospel of christ successefully among those barbarous soules , must be only gentle , and plausible : first , by insinuating our selves into them by a discreet familiarity , and winning deportment , by an holy and inoffensive living with them ; by working upon them with the notable examples of impartiall justice , strict piety , tender mercy , compassion , chastity , temperance & all other christian virtues ; and when they are thus won to a liking of our persons and carriage , they will be then wel capable of our holy counsels ; then will the christian faith begin to relish with them ; and they shall now grow ambitious of that happy condition , which they admire in us : then shall they be glad to take us into their bosoms : and think themselves blessed in our society and cohabitation : lo this is the true way of christian conquests ; wherein i know not whether shal be the greater gainer , the victor or the conquered ; each of them shall blesse other , and both shall be blessed by the almighty . case ix . whether i need in case of some foule sin , committed by mee , to have recourse to gods minister for absolution ; and what effect i may expect therefrom . a meane would do well betwixt two extremes ; the careless neglect of our spirituall fathers on the one side , and too confident reliance upon their power , on the other : some there are that doe so over-trust their leaders eyes , that they care not to see with their own ; others dare so trust their own judgement , that they think they may sleight their spiritual guides : there can be no safety for the soul , but in a mid-way betwixt both these . at whose gyrdle the keyes of the kingdom of heaven doe hang , mee thinks wee should not need dispute , when we hear our saviour so expresly deliver them to peter , in the name of the rest of his fellowes ; and afterwards to all his apostles , and their lawfull successors in the dispensation of the doctrine and discipline of his church : in the dispensation of doctrine to all his faithfull ministers under the gospell ; in the dispensation of discipline to those that are entrusted with the mannaging of church-government ; with these latter we meddle not ; neither need we , if we had occasion ; after the so learned & elaborate discourse of the power of the keyes , set forth by judicious doctor hammond ; to which i suppose nothing can be added . the former is that which lies before us : doubtlesse , every true minister of christ , hath by virtue of his first and everlasting commission , two keyes delivered in his hand ; the key of knowledg , and the key of spirituall power : the one , whereby he is enabled to enter and search into , not only the revealed mysteries of salvation , but also , in some sort , into the heart of the penitent ; there discovering ( upon an ingenious revelation of the offender ) both the nature , quality , and degree of the sinne ; and the truth , validity , and measure of his repentance : the other whereby he may in some sort either lock up the soul under sin , or free it from sinne ; these keyes were never given him , but with an intention that he should make use of them upon just occasion . the use that hee may and must make of them is both generall , and speciall : generall ; in publishing the will and pleasure of god signified in his word , concerning sinners ; pronouncing forgivenesse of sins to the humble penitent , and denouncing judgement to the unbeleeving , and obdured sinner : in which regard , he is as the herald of the almighty , proclaming war and just indignation to the obstinate ; and tendring terms of pardon and peace to the relenting and contrite soule : or rather , as the apostle stiles him , cor. . . gods ambassador offering and suing for the reconciliation of men to god ; and if that be refused , menacing just vengeance to sinners . speciall , in a particular application of this knowledge and power to the soul of that sinner which makes his addresse unto him : wherein must be inquired both what necessity there is of this recourse , and what aid and comfort it may bring to the soul. two cases there are wherein certainly there is a necessity of applying our selves to the judgement of our spirituall guides ; the first is in our doubt of the nature and quality of the fact ; whether it be a sin , or no sinne ; for both many sinnes are so gilded over with fair pretences and colourable circumstances , that they are not to be de cryed but by judicious eyes ; and some actions which are of themselves indifferent , may by a scrupulous conscience be mistaken for hainous offences : whither should we goe in these doubts but to our counsaile learned in the lawes of god ; of whom god himself hath said by his prophet . the priests lips should keep knowledge ; and they should seeke the law at his mouth ; for he is the messenger of the lord of hosts . mal. . . the second is in the irresoluble condition of our souls after a known sin committed ; wherein the burdened conscience not being able to give ease unto it self , seeks for aid to the sacred hand of gods penetentiary here on earth , & there may find it ; that is , that which elihu , as upon experience , suggesteth unto job , on his dunghill : job . . the soul of the remorsed draweth near to the grave , and his life to the destroyers : ver . . but if there bee a messenger ( of god ) with him , an interpreter , one of a thousand , to shew unto man his uprightnesse , ( and the soundnesse of his repentance ) ver . . then is ( god ) gratious unto him , and saith , deliver him from going down into the pit ; i have found a ransome , &c. ver . . hee shall pray unto god ; and he will be favorable unto him ; and hee shall see his face with joy . in case of some dangerous sicknesse of the body , wee trust not our owne skill , nor some ignorant quack-salvers , but seek to a learned and experienced physitian for the prescription of some sure remedies ; whereas , if it be but for a sore finger , or a tooth-ach , we care only to make use of our own receits : and so in civil quarels ; if it be only som sleight brabble , wee thinke to compose it alone ; but if it be som maine question importing our free hold , wee are glad to waite on the stairs of some judicious lawyer , and to fee him for advice : how much more is it thus in the perilous condition of our soules ; which as it is a part farre more precious then its earthly tabernacle , so the diseases whereto it is subject , are infinitely more dangerous and deadly . is your heart therfore embroyled within you , with the guilt of some hainous sin ? labour what you may to make your peace with heaven ; humble your self unto the dust before the majesty whom you have offended ; beat your guilty brest , water your cheeks with your tears ; & cry mightily to the father of mercies for a gracious remission ; but if after all these penitent endevours you finde your soule still unquiet ; and not sufficiently apprehensive of a free and full forgiveness ; betake your selfe to gods faithfull agent for peace ; run to your ghostly physitian , lay your bosome open before him ; flatter not your own condition ; let neither feare nor shame stay his hand from probing and searching the wound to the bottome ; and that being done , make carefull use of such spirituall applications as shall be by him administred to you : this , this is the way to a perfect recovery , and fulness of comfort . but you easily grant that there may be very wholsome use of the ghostly counsell of your minister in the case of a troubled soule ; but you doubt of the validity and power of his absolution ; concerning which it was a just question of the scribes in the gospell ; who can forgive sinnes but god only ? mar. . . our saviour therefore to prove that he had this power , argues it from his divine omnipotence ; he only hath authority to forgive sinnes , ( ver . . ) that can say to the decrepit paralytick ; arise , take up thy bed and walke ; ( ver . . ) none but a god can by his command effect this ; he is therefore the true god that may absolutely say , thy sins be forgiven thee , ( ver . . ) indeede , how can it be otherwise ? against god only is our sin committed , against man only in the relation that man hath to god ; he only can know the depth of the malignity of sin , who only knowes the soule wherein it is forged ; he only who is lord of the soule , the god of spirits , can punish the soule for sinning ; hee only that is infinite can doome the sinfull soule to infinite torments ; he only therefore it must be , that can release the guilty soule from sin and punishment , if therefore man , or angell shall challenge to himselfe this absolute power to forgive sin let him be accursed , yet withall it must be yeelded , that the blessed son of god spake not those words of his last commission in vaine ; whos 's soever sins ye remit , they are remitted unto them ; and whose soever sinnes ye retaine , they are retained . john . . neither were they spoken to the then present apostles only , but in them to all their faithfull successors to the end of the world . it cannot therfore but be granted , that there is some kind of power left in the hand of christs ministers , both to remit and retain sin : neither is this power given only to the governors of the church , in respect of the censures to be inflicted or relaxed by them , but to all gods faithfull ministers , in relation to the sins of men : a power not soveraign and absolute , but limited & ministeriall , for either quieting the conscience of the penitent , or further aggravating the conscience of sin and terror of judgement to the obstinate and rebellious : neither is this only by way of a bare verball declaration , ( which might proceed from any other lips ) but in the way of an operative and effectuall application , by virtue of that delegate , or commissionary authority which is by christ entrusted with them : for certainly , our saviour meant in these words to conferre somwhat upon his ministers , more then the rest of the world should be capable to receive , or perform , the absolution therefore of an authorized person must needs be of greater force and efficacy then of any private man , how learned or holy soever ; since it is grounded upon the institution and commission of the sonne of god , from which all power and virtue is derived to all his ordinances ▪ and we may wel say , that whatsoever is in this case , done by gods minister ( the key not erring ) is ratified in heaven : it cannot therfore but be a great comfort , and cordiall assurance to the penitent soule to heare the messenger of god ( after a careful inquisition into his spiritual estate and true fight of his repentance ) in the name of the lord jesus pronouncing to him the full remission of all his sinnes . and if either the blessing or curse of a father goe deeper with us , then of any other whosoever ; although but proceeding from his own privat affection , without any warrant from above ; how forcible shall we esteem the ( not so much apprecatory , as declaratory ) benedictions , of our spirituall fathers , sent to us , out of heaven ? although therefore you may perhaps , through gods goodnesse , attaine to such a measure of knowledg and resolution , as to be able to give your self satisfaction concerning the state of your soul ; yet it cannot be amisse , out of an abundant caution to take gods minister along with you , and making him of your spirituall counsaile , to unbosome your selfe to him freely , for his fatherly advice and concurrence : the neglect whereof , through a kinde of eyther strangenesse of mis-conceit , is certainly not a little disadvantageous to the soules of many good christians . the romish laity makes either oracles or idols of their ghostly fathers ; if we make ciphers of ours , i know not whether we be more injurious to them , or our selves . we go not about to rack your consciences to a forced and exquisite confession , under the pain of a no-remission , but wee perswade you for your owne good , to be more intimate with , and less reserved from , those whom god hath set over you for your direction , comfort , salvation . case x. whither it bee lawfull for a man that is not a professed divine , that is ( as we for distinction are wont to call him ) for a laick person , to take upon him to interpret the scripture . many distinct considerations had neede to make way to the answere . first , it is one thing for a man to interpret scripture , another thing to take upon him the function of preaching the gospell , which was perhaps in your intention ; this is far more large then the other , every mā that preacheth interpreteth the scripture , but every one that interprets scripture doth not preach . to interpret scripture is only to give the sense of a text ; but to preach is to divide the word aright ; to apply it to the conscience of the hearer ; and in an authoritative way to reprove sin , and denounce judgement against sinners ; to lay forth the sweete promises of the gospell to the faithfull and penitent ; for the performing whereof there must be a commission to gods minister from him that sends him ; upon which the apostle hath pronounced a ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) who is suffiicient for these things ? secondly , it must bee considered in what nature , & within what compass the interpretation is ; for doubtlesse the just degrees of callings must be herein duly observed ; whether in a publique way ; as pastors of congregations ; or in a private way , as masters of families ; whether in the schooles , in a meere grammaticall way ; or in the church , in a predicatory . thirdly , it must be considered , as what the calling , so what the gifts are of the interpreter : for surely ; meere interpretation doth not depend upon the profession , but upon the faculty of the undertaker ; whether he be learned , or ignorant ; whether skilfull in languages and arts ( which certainly must be required in whosoever would put forth his hand to so holy and great a work , or whether inexpert in both : where these gifts of interpretation , and eminent endowments of learning are found , there can be no reason of restraining them from an exercise so beneficially edificatory to the church of god : without which the truth of christian religion had wanted much both of her vigour , and lustre in all generations . how famously is it known that origen before his entring into holy orders , even at eighteene yeeres of his age entred into that great worke of his catechisings : act. . . . apollos the alexandrian was an eloquent man , and mighty in scriptures , and taught diligently the things of the lord ; yet knew nothing but the baptisme of john , till aquila and priscilla took him to task , and more perfectly expounded to him the way of god ; and what happy use it pleased god to make of laick hands , for both the defence and propagation of the gospell , we need no other witnesse then s. jerome ; who hath memoriz'd amongst the primitive christians , aristides , agrippa , hegesippus , justine , musanus , modestinus , both the apollonii , heraclius , maximus , and many others , whom god raised up amongst the learned laity of those times , to apologize for christianity ; and in the last foregoing age , how scarce removed out of our sight , are laurentius valla , both the earles of mirandula , capnio , fagius , sof an instan erasmus , faber , and the rest of those famous way-makers to the succeeding restitution of the evangelicall truth : and what a treasure in this kind had the church of god lost , if it should have missed the learned annotations upon the scripture , derived to us from the hands of mercerus , joseph scaliger , drusius , both causaubons , tilenus , grotius , heinsius , selden , and such other expert philogists , never initiated into sacred orders ? fourthly , due and serious consideration must be had of the interpretation it selfe ; that it bee genuine and orthodox : for there can be nothing in the world more dangerous then to mis-construe god speaking to us in his word ; and to affixe upon his divine oracles a sense of our owne , quite dissonant from the intention of that spirit of truth : care therfore must be taken that the intepretation given , be every way conform to the analogy of faith , and fully accordant to other scripture ; the neglect wherof , through either ignorance or misprision hath bred many foul and perilous soloecismes in divinity ; to give you a taste of too full a dish : in the . of ecclesiasticus * , where the vulgar reades , hee that lives for ever created all things at once : some , and those no mean ones , of the ancient , followed also by latter interpreters , have been misled into an ungrounded conceit of an instan●any & entire creation of the world , and all the parts thereof , in the first moment of time ; whereas the scripture hath expresly and punctually set down the several six dayes , wherein each part of it was distinctly formed : which those misconstruers are fain to understand of the distinct notifications given to the angels , concerning this almighty work : and what curious subtleties have beene hereupon raised by our school-divines , * is more fit to be past over with an unpleasing smile , then to be seriously recounted ; whereas the intention of the place , is only to signify that god made all things in the universall world , that have any being ; intimating not the time of creation , but ( as our † version hath it ) the generality of things created . what advantage the blasphemous arrians have formerly taken from the mis-interpretation of proverbs . . where wisdom is brought in ( by the mistaking of som ancients ) to say , * the lord created me ( in stead of possessed me ) in the beginning of his way , before his works of old , is more worthy of indignation , then any farther prosecution . but most pregnant and notable is the grosse mis-prision of a late famous school-man , franciscus d' arriba , confessor to the late queen mother of france , who to maintain that new way of reconciling that scholasticall difference among the roman doctors , concerning the effectual aid of divine grace , depending or not depending upon free will ( about which he had daies disputation with cardinall ascoly & cardinall bellarmine ; shewing how it might well be maintained without the devises of physicall predeterminations , or that scientia media of our late jesuites ) relies chiefly for his opinion upon that text of esay † . . haec dicit dominus sanctus israelis qui fecit ventura , thus saith the lord the holy one of israel who hath made things to come ; following a mis-edition of the vulgar which perverts the sense , by making a wrong stop in the sentence , whereas their owne montanus , & any other that hath but seen the hebrew text , would read it ; haec dicit dominus sanctus israelis qui fecit eum ; ventura interrogate me : thus saith the lord the holy one of israel ; and his maker : ask me of things to come concerning my sonnes , &c. referring the ventura , ( things to come ) to the following interrogate . so poza the late extravagant doctor of spain in the maintenance of his novel opinions against fathers and councels , pressed against him , stands upon his defence , out of the synod of constātinople , act. . grounded upon * the words of miscalled solomon ; beat usqui praedicat verbum inauditum ; corrupting both the text & the councell ; whereas it should be read , verbum inauditum obedientis : and the councell hath it aright , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) as ours turns it likewise , well is be that speaketh in the eares of them that will heare : it were easie to fill a just volume with instances of this kind . to this purpose it will be requisite to make use of all those helps that may enable an interpreter to understand the scriptures ; whether those that are internall in it self ; or externall from other supplies : of the former kind are a diligent sifting of the context and inference , and a carefull comparing and conferring of one scripture with another , for all truths agree with themselves ; & this word of god is the sun that gives us light to see it self externall ; where it will be needefull to call both for the aid of arts and tongues ; and for the testimonies and judgements of reverend antiquity , and the not-to-be-neglected authority of modern doctors ; and thirdly , a due regard of those golden rules of interpreting ; which are recommended to posteeity by the learned penns of clemens of alexandria , hierome , augustine , gerson , hyperius , illyricus , jacobus matthias , and others ; which , as meet for a volume apart , may not expect to finde a roome in so concise a tractate . the want and neglect of all which requisites what strange work it must needs make with the simple and unlettered , wee may well conceive , when great clerks have hereupon bewrayed so foul and palpable miscarriage . albinus , the learned master of charles the great , writing upon john finding it said of judas that having received the sop , hee went immediatly out ; et erat nox ; and it was night ; puts both together as spoken of judas ; he ( saith hee ) was the night that went out ; as christ is the day that gives knowledge to his disciples , that were day too ; so judas , the night , gives knowledge to the jewes that were night , of a traitrous wickedness , &c. what work † bernard ( who shewed in this , that he saw not all things ) makes of daemonium meridianum , the noone-day-devill , in one of his sermons , is evident to be seene ; yet had he been as well seen in language as he was fervent in his devotion ; hee had spared that discourse as raised from a meere ungrounded interpretation ; there being no devill in the text ; but a phantasme of his deluded imagination : and if i should set forth the descents that our postillers run upon the names of jobs three daughters , i should seeme to you as apt to sport in so serious a subject ; and if i could thinke it worth the labour of gathering up the wilde senses , far-fetcht allegories , absurd inferences , that ignorant friers have fastned upon scripture , it is not a small skin that would containe that tome . surely that man whosoever he be , that would be hoising saile in these deeps of scripture , had neede to bee well ballast , and well tackled , and skilfull in the compasse , else he will have much adoe to escape a wrack : he that will walk in paths of danger had need to have his eys about him ; an hoodwinkt man may easily bee carried against a post : and hee that hath not light enough to see his own way , had need to take heed whom he trusts : hee that would blind-fold follow those very interpretations which the church of rome hath commended for authenticall , would run into foul and dangerous absurdities : let me single out som few confessed by their owne estius , and lucas brugensis ; such as are plainly contradictions to scripture , and doe , as it were , give the lye to gods spirit . such is that sam. . . filii autem david sacerdotes erant ; the sonnes of david were priests : whereas every child knowes that the scripture frequently tells us none could be priests but of aarons order and tribe ; out of levies loins ; and that david was of the house of judah : the septuagint rightly turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * . againe who that shall finde it in the vulgar interpretation : david desperabat &c. david despaired that he could escape from the face of saul : would not inferre that he utterly distrusted gods assurance , by the prophet , of his future kingdom ; whereas the originall is by estius his own confession , festinabat , as we also turn it , david made haste to get away , &c. sam. . . he that should find it reported of one of the sonnes of er , qui stare fecit solem ( hee that made the sun to stand stil ) would justly wonder what kind of man this was , that had been so long obscured from the world , & yet should have don so strange a miracle as never was don but by joshua ( chron. . . ) whereas hee that lookes into the text , shall finde no mention at all of the sun ; but only of the meer proper name of jechim the son of er. he that shall read in job , where god speakes of the leviathan ; cum sublatus fuerit ( i. leviathan ) timebunt angeli & territi purgabuntur ; when he raiseth up himselfe , the angels shall feare , and being terrified shall bee purged ; job . . . would sure think this whale were the devill , ( as som ancients have mistaken him ) and may well wonder how the good angels being celestiall spirits ) could be capable of fear ; or how the evill angels could be capable of purging : when the text hath no mention nor thought of * angels ; but only signifying the strength and terriblenesse of the whale , expresses it in these words ; when he raiseth up himself the mighty are afraid ; by reason of breakings they purifie themselves . solomon was faulty enough in his idolatry , but he that shall read kings . . ( in the vulgar interpretation ) that hee went after chamosh the god of the moabites , shall adde one idoll more to him then we find him guilty of ; solomon was in his holy and regular times ; king. . . full of heavenly meditations and divine ditties ; but hee that should follow the vulgar interpretation , would fasten upon him almost * four thousand more then ever he owned . after that merab sauls eldest daughter was given away to adriel the meholathite , sam. . . contrary to engagement , hee that will follow the vulgar , must say that david straight fell in love with michal , the other sister ; whereas the text tells us that michal fel in love with him . he that should find in the vulgar construction , that saul sung all the day naked before samuel in naioth , would think his new prophesying had put him into a merry vein , sam . . whereas the text only tells us that hee fell down stripped of his wonted clothes . he that should find in the vulgar , psal. . . david reporting of him●self [ non novi literaturam ] i know no learning , would wonder at the prophets disparagement of his skill , who had elsewhere professed himself wiser then his teachers ; whereas all that he sayes , is * that the mercies & blessings of god upon him have been so many , that he knows not the numbers thereof . he that should find the angels in the revelation vestitos lapide ; cloathed with stone † rev. . . would sure think them buried ; wheras the text is , clothed in pure white linnen . and what do you imagine would a plain reader think of that charge of the wise man ; noli velle mentiri omne mendacium ; bee not willing to lie all manner of lies , ecclus. . would hee not straight say : som belike i am allowed to lye ? whereas the words are peremptory even in estius his reading , according to ours ; use not to make any manner of lyes . yea that very correction of the vulgar interpretation which brugensis allowes and magnifies , cor. . . with what safety can it passe the judicious ; whiles he reades , omnes quidem resurgemus , sed non omnes immutabimur ; wee shall all rise again , but we shall not all be changed : for how can those rise again that never died ? how are those capable of a resurrection , which are only changed ? whereas the just sense runnes according to our * version , we shall not all sleep , but we shall all bee changed . for those that are found alive at our saviours second cōming shall not sleep in death ; yet both they and the formerly dead must undergoe a change . i could utterly weary you with instances ; how must he that reades the apocryphall ecclesiasticus , needs say that this man ( how obscure soever in his authority ) saw more and cleerer then all the acknowledged prophets of the old testament ; for hee hath foretold us expresly the very name of our lord jesus which none of them ever beforehand published : for hee ( ecclus. . . ) speaking of the deep sea , is read in the vulgar to say , plantavit illum dominus jesus ; the lord jesus planted it : i shame to think what sport a jew will make of such a grosse mistaking ; wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( jesus , is mis-read for ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 islands , so as the right sense is only this ; god by his counsell appeaseth the deepe , and planteth i stands therein ; but i forbeare , only if you have too much leisure , you may be pleased to cast your eye upon the margine . in these and many more ( for i meant to give you but an assay ) the mistakes are important , and such as make no small change in the text ; which i have therefore produced that i might let you see how easie it is for a man that takes all things upon trust to be abused by his credulity ; and how unsafe it is much more for an unexpert & injudicious person to meddle with the holy oracles of the almighty . the conclusion then must be , that however it may bee lawfull for the eminently learned , either in schooles or families ( according as their calling may warrant them ) to interpret even difficult scriptures , and to unty the knots of a text ; yet since not many are thus qualified , and those that are so qualified , if they neglect to follow the prescribed rules may easily miscarry , to the great perill both of their own souls , and others ; i should therefore advise that this may bee the act of but some few choice persons , and of them , with all possible caution ; and that ordinary christians , if they have a desire , besides all fundamentall truths ( which are laid down openly and cleerly in the sacred word of god ) to inform themselves in those darker verities , which lie hidden in more obscure scriptures , to have recourse to their learned and faithfull pastors ; and rather to rest in that light which they shal receive from their well-digested instructions , then to rely upon their own ( perhaps confident , but much weaker ) judgement . resolutions . the fourth decade . cases matrimoniall . case i. whether the marriage of a sonne or daughter without or against the parents consent may be accounted lawfull . matrimony , though not a sacrament , yet a sacred institution of god , for the comfort and propagation of mankind ; is so fruitfull of questions as that * sanchez the jesuite hath stuffed an huge volume with them alone ; it were pitty that so many should in that estate be necessary ; we meddle not with those secret , and ( some of them ) immodest curiosities : contenting our selves only with those which meet us every day in the ordinary practise of men : wherof this which you have moved may well challeng the first place : a question wherein i was vehemently pressed in my late western charge , by som persons of greatest eminency in those parts upon occasion of som of their children undutifully carving for themselves in the choice of their matches ; the offended parents in the height of their displeasure were very earnest to invalidate & annul the marriage ; i gave them in effect the same account of the point , which now i give to you : that this disallowed marriage was one of those things which are unjust and unlawfull to bee done , but being once done are valid . how unwarrantable and injurious it is in the child to match himselfe without or against the parents consent , there needs no other judg the● the law of nature it self , which teacheth us that the child is no other then the peculiar goods , and living substance of the parent ; yea , as some civilians have taught us to expresse it , he is * pars viscerum matris , a part of the mothers bowels ; and part of the purest substance of the father ; and therefore ought no more to bee exempted from the parents power of disposing , then the very limbs of his owne body ; upon this ground it was that by the law of god it was lawfull for the † jewes , in case of extremity , to sell , as themselves , so their children also to servitude ; but to those onely of their owne nation , and in the * law civil there is the like permission , although under certaine ●onditions ; and particularly , in an utter exigency , victus causa ; to the latter whereof , som † expositors hold so strictly , as that they wil not admit this to be don for the redemption of the parent from death , or perpetual bondage ; but only to preserve him from affamishing : wherein certainly they are over-strait laced , and too much wedded to syllables ; it being questionless the intention of the law to comprehend all equally-pressing necessities ; to which they adde that this must be only in the fathers power , and that to a child not emancipated , and left to his owne disposing : it is not in my way to dispute the case with them , take it at the easiest , it sufficiently shewes the great power that nature it self yelds to the parent over the child ; by how much stronger then the parents interest is in the child , so much more wrongfull it must needs bee in the child to neglect his parents in finally bestowing himselfe ; and if we look into the positive law of † god , wee shall find the child so wholly left to the parents will and disposition , as that he may , at his pleasure , dispense with , or frustrate the vow of his child made to god himselfe . neither do the * roman doctors generally hold otherwise this day in case of an under-age ; and some of them extend this power yet further ; yet not without a distinction : holding , that after the age of puberty , those vows only are in the mercy of the father , which may be prejudicial to the government of the family , & paternal pow'r ; which is sufficient for my purpose in the question in hand . and although those casuists doe sufficiently doat upon their monkery , and the vows thereunto appertayning ; yet they ascribe so much to the bond of filial duty , as that they teach , that a sonne which ( his parents being in extreme need , and wanting his help ) enters into a religious order ; or comes not out of it ( though professed ) when hee might be likely by his coming forth to bee aidfull to his said parents , is guilty of a sin against the fift commandement : so as even with them , the respect to a parent ought to overweigh a vow of religion ; although consummate by a solemn profession . but , that you may not object to me the age of the law as therefore abrogated because mosaicall , heare what the chosen vessell saies under the new law of the gospel . if any man thinke that he behaveth himselfe uncomely towards his virgin , if shee passe the floure of her age , and need so require , let him doe what hee will , hee sinneth not ; let her marry : ( cor. . . ) neverthelesse he that standeth stedfast in his heart , having no necessity ; but hath power over his owne will , and hath so decreed in his heart that he will keep his virgin , doth well , &c. ( ver . . ) loe , the apostle supposeth it in the parents power either to keep his daughter a virgin , or to dispose of her in marriage : she is not her owne , either to hold , or give ; but must be altogether ordered by the superior will of a parent : not , that any force is allowed either way to be used towards the daughter ; whether to continue her in a constrained virginity , or to call her against her minde upon a dis-affected match ; no , that god who disposeth all things sweetly , would have us doe so too ; hee allowes parents to be rulers of their children , but not tyrants : what they doe therefore in this kinde , must be more by councel then command : and with more sway of love then authority : thus , consulting wisely with the state of times and the childs disposition and abilities of contayning , must the parent either keep his virgin , or labour for the provision of a meete consortship thus did the two great patriarchs of gods ancient church , abraham and isaac , provide fit matches for their holy seed ; whiles the unholy provided unfit matches for themselves : thus did their godly issue in all generations take their parents along with them in the choice of meet yoke-fellowes , whiles the godless , whether out of impetuous lust , or stubborn disobedience , affect with esau , gen. . , , . to be their owne purveyors , to the great regret , and heart-breaking of their parents . lastly , the latitude that s. paul gives of the liberty of marriage to al christians is , tantum in domino ; onely in the lord , cor. . . now how can that marriage bee in the lord , which is against him ? and how can that bee other then against the lord ; which is against the lords commandement ? and what commandment can be more express then honor thy father and thy mother gal. . . and , children obey your parents ? ver . . and what can bee more contrary to the honour and obedience due to parents , then to neglect them in the main business that concernes our lives ? and what businesse can concern our life so much , as the choice of a meet partner , with whom we may comfortably weare out all the dayes of our pilgrimage on earth ? doubtlesse then , we may in a generality safely conclude , that it is altogether unlawfull for a childe to sleight his parents consent in the choice of his marriage ; there may be some particular cases incident wherein perhaps this may without sinne or blame be forborn ; as when the child either by general permission , or former elocation shall be out of the parents disposing , or where the parent is defective in his intellectuals , or where the child lives in remotis , out of the compasse of intelligence ; or where the parent being averse from the true religion denies his consent to match with any but those of his own straine ; or shall upon other by-occasions wilfully stand upon so unreasonable terms , that neither friends nor authority can over-rule him : but where these or the like preponderating exceptions doe not intervene , the child cannot without sin balk the parents consent to his choice in marriage . but though such marriages without , or against consent , bee not lawfully made ; yet being once made , they are valid . * the civill law , out of the grounds of policy , goes herein too far ; which sentenceth those marriages void ; which are made without the consent of parents of guardians ; but as matrimony hath somthing in it of nature , something of civility , something of divinity , as instituted by god , and by him to be regulated ; so sure this last interest ought to over-sway the other two ; the marriage therefore thus made , being , though faulty , yet true ; is doubtlesse after consummation indissoluble . the parties repentance , and the parents sorrow may have leisure to afflict them , no power to relieve them . case ii. whether marriage lawfully made may admit of any cause of divorce , save only for the violation of the marriage bed , by fornication or adulterie . our saviour hath so punctually decided the case in his divine sermon upon the mount , that i cannot but wonder at the boldnesse of any man , who calls himself a christian , that dares raise a question after so full and clear a determination from the mouth of truth it self . whosoever ( saith he ) shall put away his wife , saving for the cause of fornication , causeth her to commit adultery ; and whosoever shall marry her that is divorced , committeth adultery mat. . . yet i find this so evident an assertion checked by two sorts of adversaries ; the one , certain wild novellists , who admit of very sleight causes of separation ; the other , romish doctors , who plead for some other main and important additions to this liberty of divorce . i have heard too much of , & once saw a licentious pamphlet thrown abroad in these lawlesse times , in the defence and encouragement of divorces ( not to be sued out , that solemnity needed not , but ) to be arbitrarily given by the disliking husband , to his displeasing and unquiet wife ; upon this ground principally , that marriage was instituted for the help and comfort of man ; where therefore the match proves such , as that the wife doth but pull downe a side , and by her innate peevishnesse , and either sullen , or pettish and froward disposition brings rather discomfort to her husband , the end of marriage being hereby frustrate , why should it not , saith he , be in the husbands power ( after some unprevailing means of reclamation attempted ) to procure his own peace , by casting off this clog , and to provide for his own peace and contentment in a fitter match ? woe is me , to what a passe is the world come that a christian pretending to reformation , should dare to tender so loose a project to the publique ? i must seriously profess when i first did cast my eye upon the front of the book , i supposed some great wit meant to try his skill in the maintenance of this so wild , and improbable a paradox ; but ere i could have run over som of those too wel-penned pages , i found the author was in earnest , and meant seriously to contribute this peece of good councel in way of reformation to the wise and seasonable care of superiors ; i cannot but blush for our age , wherein so bold a motion hath been amongst others , admitted to the light : what will all the christian churches through the world , to whose notice those lines shall come , think of our wofull degeneration in these deplored times , that so uncouth a designe should be set on foot amongst us ? or how can they construe it other then a direct contradiction to our saviours sentence , in maintaining that practise which hee expresly professeth to oppose ? for , what was the jewish guise here checked by our saviour , but a voluntary repudiation of a lawfull wife upon the terms of dislike , other then fornication ? their mis-interpretation of the law alluded unto , argues no lesse ; the law alluded unto is , that of deutronomy ▪ where god sayes , when a man hath tak●n a wife , and hath been her husband , and it shall be , that she finde not grace in his eyes , because he hath found in * her matter of nakednesse , he shall write her a bill of divorcement , and send her away , deut. . . whereupon he infers with an ego dico , i say unto you , whosoever shall put away his wife saving for fornication , causeth her to commit adultery : the matter of nakednesse therefore , for which the jews were then wont to divorce their wives , ( and offended in so divorcing them ) was any other displeasing qualitie , besides the breach of wedlock through bodily uncleannesse ; for which only had they dismissed their wives , our saviour had neither faulted their glosse nor their practise ; so as herein christ the giver of the law , decides one of those great controversies , which were agitated between the emulous schools of sammai , and hillel : determining on sammai's side , that for no other nakedness but that of adultery it was lawfull to divorce a wife : and flatly condemning by the like answer that [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( mat. . . ) every cause of repudiation then ordinarily received ; as it was by the pharisee purposely propounded unto him . answerable whereunto is that of the prophet malachi , who ( in our just reading ) hath so fully decided the cause , as if it had been expresly referred to his umpirage : the lord ( saith he ) hath been witnesse between thee and the wife of thy youth , against whom thou hast dealt treacherously ; yet is she thy companion , and the wife of thy covenant , mal. . , , . ( loe , the wife of thy covenant , therefore too sure setled to bee turn'd off upon every sleight occasion ; what ? was thy covenant to take her for thy wife till thou shouldst dislike her ? what were this but to mock god and the world ? thy covenant implies no less then firmitude and perpetuity . ) therefore take heed to your spirit ; and let none deal treacherously against the wife of his youth : for the lord , the god of israel , saith , that he hateth putting away ; for one covereth violence with his garment , saith the lord of hosts : therefore take heed to your spirit that you deal not treacherously . what is this treachery which the prophet cries out against thus vehemently , thrice over with a breath , but pretended and unjust suggestions against a lawfull wife , for her undue divorce ? and what is that violence , but the injurious execution of those suggestions ? upon which unsufficient grounds the lord professes to hate putting away . yea how apparently contrary is this practise to the very originall institution of marriage it self ? he that made it in paradise ordained thus : therefore shall a man leave his father and his mother , and shall cleave unto his wife ; and they two shall be one flesh , gen. . . loe , before ever there was father , or mother , or son in the world , god hath appointed that the bonds betwixt husband and wife shall be more strait and indissoluble then betwixt the parent and child ; and can any man be so unreasonable as to defend it lawfull , upon some unkinde usages , or thwartness of disposition , for a parent to abandon and forsake his child ; or the son to cast off his parent ? much lesse therefore may it be thus betwixt an husband & wife : they two are one flesh ▪ behold here an union of gods making : a mans body is not more his own , then his wives body is his : and will a man be content to part easily with a peece of himselfe ? or can we thinke that god will indure an union made by himself to be sleightly dissolved ? or how is this bodily matrimony a lively image of the spirituall marriage betwixt christ and his church ( who hath said , i will betroth thee unto me for ever ; yea i will betroth thee unto me in righteousnesse , and in judgement , and in loving kindenesse , and in mercies , hos. . . ) if upon small occasions it may be subject to utter dissolution ? yea , what speak i of divinity ? even modest heathens would hisse this libertinisme off the stage : amongst the rest , what a fool was socrates ? the oracle , belike , called him the wisest man of his time ; but what a fool was he to indure the unquiet clack of his xantippe with such cool patience , if he might have quit himself of the trouble with a sodain act of her dismission ? or what use was there of those delegates of athens and the harmosyni of lacedaemon for the peecing up of these domestique breaches betwixt husband and wife , if the imperious husband had power to right himself by turning the scold out of doors ? lastly , what silly counsail was that which the jewish rabbi gave to his client , matcht with a shrew ; the bone that is falne to thy lot , that doe thou gnaw upon ; if it were altogether free for him to leave that bone , and take another ? but i have dwelt too long on so grosse a subject : there may yet seem some better colour for the plea of the romish doctors which admit infidelity and here●ie into the rank of those causes which may warrant a divorce : but herein the ambiguity of the word ( if heed be not taken ) may deceive you ; the * hebrew text , to which our saviour alludes , uses a word which signifies excision , or cutting off ; the greek , a departing away , or putting off ; the latine , divortium , in his true sense is not so hainous as either of the other , signifying rather a turning aside , but in our ordinary acception amounts to no less then both . but what unjust difference they make betwixt finall separation and dissolution , we shall finde in our next discourse : onwards , that such separation may not be made of man and wife ( lawfully joyned together ) for heresie or misbelief ; we need no other conviction then that peremptory and clear determination of our saviour which we have formerly insisted on : for though his words on the mount were in a way of doctrinall assertion , yet afterwards the same words were used by him , in way of a satisfactory answer to the pharises question concerning causes of divorce ; professedly resolving that there could be no allowable ground of such separation except fornication . what words can be more plain ? it is but a shift to say ( as the cardinall doth ) that our saviour here meant only to expresse the proper cause of the separation of married persons ; which is the breach of marriage faith : as having no occasion to speak of those generall grounds which reach to the just sundring of all humane societies ; such as heresie and infidelitie ; which are enough to unglew all naturall and civill relations betwixt father and son , master and servant , husband and wife : for it is clear that neither question nor answer were bounded with any particularities ; the pharisee asks , whether for every cause ? our saviour answers ; for no cause but fornication ; and it is spoken beside the book , that child or servant should or may forsake parent or master in case of heresie , or infidelity : s. paul teacheth other doctrine : let as many servants as are under the yoke ( of bondage ) count their ( infidell ) masters worthy of all honor ; tim. . . not worthy therefore of desertion and disclamation : and if the servants may not shake off the bonds of duty ; much lesse may the son brake or file off the bonds of nature ; and as for the matrimoniall knot , how too sure it is to be loosed by infidelity it self , let the apostle speak ; if any brother hath a wife that beleeveth not , and she be pleased to dwell with him , let him not put her away , cor. . . and the woman which hath an husband that beleeveth not ; and if he be pleased to dwell with her , let her not leave him , ver . . and if even infidelity have not power to dis-oblige the wife or husband , much less heresie : in this pretended case therefore to separate from board and bed , is no better then a presumptuous insolence ; it is the peremptory charge of christ , what god hath joyned together , let not man put asunder , mat. . . in all lawfull marriages , it is god that joyns the hands and hearts of the married . how dare man then undoe the work of god upon devises of his own ? had the lord ever said , if thy wife be a wilfull mis-beleever , rid thy hands of her ; this separation were just ; but now that his charge is clean contrary , what an impious sauciness is it to dis-joyn those whom god hath united ? as therefore , it is not in the power of any third person , upon any whatsoever pretence , violently to break the sacred bond of marriage ; so neither may the husband or wife enthral each other by a wilfull desertion ; whether upon pretext of religion , or any secular occasion ; in which cause what is to be don must come under a further disquisition ; certainly it was never the intention of the holy and wise god , by vertue of that which was ordained for mans comfort and remedy of sin , to binde him to a remedilesse misery ; which must necessarily fall out , if upon the departure of an unbeleeving or hereticall yoke-fellow , the relict party must be tyed up to a perpetuall necessity of either containing , ( if he can ) or , if he can not , of burning ; the wise doctor of the gentiles well fore-saw the dangerous inconvenience that must needs hereupon ensue , and hath given order for prevention , accordingly . but if the unbeleeving depart , let him depart ; a brother or a sister is not under bondage in such cases ; but god hath called us to peace , cor. . . not , that it is free for a man or woman so forsaken , to carve him , or her self of redresse ( what an infinite confusion would follow upon such licentiousness ? ) but that after long and patient expectation , and all probable means used for the reduction of the party deserting ; recourse be had ( as to the last refuge ) to publique ecclesiastical authority ( which is the fittest to manage these matrimoniall affairs ) in whose power it may be , either by grave admonitions , and just censures to bring back the offendor to his duty ; or upon his continuing contempt , to set a day for the publication of the just freedom of the forsaken : wherein they shall doe no other then execute that apostolike sentence for exemption from an unjust bondage , and providing for a just peace . case iii. whether after a lawfull divorce for adultery , the innocent party may marry again . although matrimony be not , according to the romish tenet , one of those sacraments which imprint an indeleble character in the receiver ; yet it hath , as they hold , such a secret influence upon the soul , as that it leaves a perpetuall bond behind it , never to be dissolved till death ; so as those offenders , which by just censure are separated from the board and the bed , cannot yet be freed from the bond of marriage : upon this ground it is that they bar the innocent party from the benefit of a second marriage , as supposing the obligation of the former still in force . in the ordinary bills of the jewish divorce , the repudiated wife had full-scope given her of a second choice ; as the words ran : * she was to be free , and to have power over her own soul ; to goe away ; to be married to any man whom she would : they were not more liberall , then our romish divorcers are niggardly : the jewish divorce being upon unwarrantable cause , made their liberality so much more sinfull , as their divorce was more unjust : for the divorced woman was still in right the lawfull wife of that unrighteous husband that dismissed her ; the romish doctrine makes their strait-handednesse so much more injurious , as the cause of separation is more just . even this question also is expresly determined by our saviour in his answer to the pharisee : whosoever shall put away his wife , except it be for fornication , and marrieth another , committeth adultery : mat. . lo then , he that for so just a cause as fornication putteth away his wife and marrieth another , committeth not adultery : the exception manifestly implies so much , both in reason and common use : neither indeed , are the words capable of any other probable sense : that which bellarmine would fasten upon it , referring the exception to the former clause , of dismission only , so as it might be lawfull to divorce only for fornication , but not to marry after divorce ; cannot stand without a supply of words of his own , which god never alow'd him to intersert ; and besides utterly destroies the sense ; casting such a doctrine upon our saviour , as he would hate to own ; for except that restraint be refered to the marrying again , the sense would run thus , whosoever puts away his wife commits adultery ; which stands not with truth or reason : sith it is not the dismission that is adulterous , but the marryage of another : it is therefore the plain drift of our saviour , to teach the pharisee , that the marriage of a second wife ( after dismission of a former , upon any other cause , except for fornication ) is no less then adultery : thereby enforcing , that upon a just dismission for fornication , a second marriage cannot be branded with adultery . neither will it serve his turne , which he would borrow from st. augustine , that upon this negative of our saviours , we may not look to build an affirmative of our own ; for though it be granted , that he , who putting away his wife not for fornication , & marrieth another , sinneth ; yet it followes not that he who having dismissed his wife for fornication , marrieth another , sinneth not at all : a sin it may be , though not an adultery : for surely if it be a sinne ; it must be against a commandement ; and if against any commandement , it must be against the seventh ; and what is the seventh cōmandement , but thou shalt not commit adultery ? besides , the pharisees question [ is it lawfull for a man to put away his wife for every cause ? ] was not without a plaine implication of liberty to marry another ; which our saviour well knowing , gives a full answer as well to what he meant , as what hee said ; which had not been perfectly satisfactory , if he had only determined that one part concerning dismission , and not the other concerning marriage ; which clause if two other evangelists expresse not , yet it must bee fetcht necessarily from the third ; since it is a sure & irrefragable rule ; that all four evangelists make up one perfect gospell , it is therefore a very tottering and unsure ground which our rhemists build upon ; as if the apostle meant to crosse his lord and master , when hee saith , the woman which hath an husband is bound by the law to her husband , so long as hee liveth , rom. . . therfore only death can dissolve the bond of marriage ; not divorce , not adultery , not divorce for adultery : for how plainly doe the words carry their answer in themselves : * the woman ( saith the apostle ) that hath an husband : but the woman legally divorced for fornication , hath no husband : s. paul speakes of a true wife , not a divorced harlot : hee had no occasion here to look aside at matter of divorce , but takes marriage as in its intire right ; rather desiring to urge ( for cleering the case of our obligation to the law ) that the husband being once dead , the wife is free to marry again , then to intimate the case of her incapacity to marry till he be dead . as for that bond therfore , which is so much stood upon , if it be taken without all relations to the duties of bed and board ; it is meerly chimericall ; nothing but fantasie . there are , or should bee bonds of affectation ; bonds of mutual respects , and reciprocall duties betwixt man and wife , and these must hold firme notwithstanding any locall separation ; neither time , nor place may so much as slacken , much lesse loose them : but where a just divorce intervenes , these bonds are chopt in peeces , and no more are , then if they had never beene : and if all relations cease in death ( as they doe , in whatsoever kind ) surely divorce , being ( as it is ) no other then a legall death , doth utterly cut off ( as the hebrew term imports ) all former obligations and respects betwixt the partys so finaly separated . the adulterous wife therfore duly divorced being thus dead in law as to her husband , the husband stands now as free as if he had never married , so as i know not why the apostle should not as well speake to him as to any other ; when he saith : neverthelesse to avoid fornication , let every man have his own wife , cor. . . neither is it otherwise in the case of a chaste wife after her separation from an adulterous husband , mar. . . in these rights god makes no difference of sexes , both may lawfully claim the same immunities : which certainly should they be denied to either , must needs draw on very great inconveniences : for in how hard a condition should the innocent party be hereupon left ? either the husband or wife must bee forced to live with an adultrous consort ; or be tyed to a perpetuall necessity of either doing that ( which perhaps they cannot do ) containing ; or of suffering that which they ought not to endure , burning . what remedy now can bee expected of so great a mischief ? our romish doctors propose two ; reconciliation , or continence : both good , where they may be had ; reconciliation , in case of a seasonable & submisse repentance ; that which is the apostles charge in case of desertion , holds here also , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] let her be reconciled ; the more hainous the wrong is , the more commendable is the remission . continence , after such separation , in case of ability so granted : for surely this holy disposition is a gift ; and therefore is not had , where it is not bestowed ; those that place it in our power , derogate from the thanks of the giver : yea , he that gives it tels us all cannot receive it , mar. . . hee must not only give it , but give us power to take it . but where the offending party is obstinately vicious ; & the innocent ( after all endeavors ) unable to contain , without a supply of marriage , the case is remedilesse ; and we know gods mercy such , as that he leaves no man for matter of resolution utterly perplexed . shortly then , i doubt not but i may notwithstanding great authorities to the contrary ) safely resolve , that in the case of divorce it is lawful for the innocent person to marry ; but for that i finde the * church of england hitherto somwhat tender in the point ; and this practice , where it rarely falls , generally held , though not sinfull , yet of ill report , and abnoxious to various censures ; i should therfore earnestly advise and exhort those whom it may concerne , carefully and effectually to apply themselves to the fore-mentioned remedies ; reconciliation , if it be possible , to prevent a divorce ; holy endeavors of a continued continence ( if it may be obtain'd ) to prevent a second marriage after divorce : but if these prevail not , i dare not lay a load upon any mans conscience which god hath not burdened ; i dare not ensnare those whom god will have free . case iv. whether the authoritie of a father may reach so farre as to command or compell the child to dispose of himself in marriage where hee shall appoint . the extent of a paternal power , as we have partly shewed already , hath been wont to be very large ; reaching in som cases by the civill law to the life of the child ; and by the jewish law , to his liberty : so as it might seem much more over-ruling in case of marriage ; which also seemes to be intimated by the apostle in that he supposes and gives a power to the parent either to give or keep his virgin : and how apt parents are to make use of this awfull authority in matching their children for their own worldly advantage , contrary to their affections and disposition , we have too lamentable experience every day ; neither is it easy to set forth the mischievous effects that have followed upon those compelled marriages : for hence ensue perpetuall discontentments to the parties so forcedly conjoyned ; an utter frustration of the end of mariage , which should be mutuall comfort : and not seldome , dangerous machinations against the life of the disaffected consort ; as it were too easie to instance every where ; but especially if the affections of the yong couple have been before ( as it oft falls out ) placed elsewhere ; what secret heart burnings ; what loathing of conjugall society ; what adulterous plottings doe straight follow ; what unkind defiances passe between them ? how do they weare out their days in a melancholick pining , & wish each other , & themselves dead too soon ? yea herin an imperious or covetous parent may be most injurious to him selfe , in robbing himselfe of that comfort which he might receive from a dutifull child in her person , in her posterity ; for the avoiding of which mischiefs it were meet & happy , that both parent and child could both know their limits , which god , and nature hath set , and keep them . let the child then know that he is his parents ; that as he was once a part of them , in respect of his natural being , so he should be still in his affections , and obsequiousness , and therfore that hee ought to labour by all means to bring his heart unto a conformity to his parents will & desire , according to that universall rule of the apostle , children obey your parents in all things ; for this is well pleasing unto the lord : colos. . . the word is comprehensive , in all things . things unlawfull passe for impossible ; we only can doe what we ought . in all those things then which are honest , lawfull , just , parents must be obeyed : and the motions for marriage being such , impose upon the child so far a duty of obedience as that he is bound to work his affections what he may to a compliance with his parents will ; the wilful neglect whereof is no better then a kind of domestique rebellion . let the parent again consider that the child however derived from his loins , is now an entire person in him self ; that though the body came from him , yet the soule was from above ; that the soul of his child is endowed with powers and faculties of its own ; that as he is not animated by his parents spirits , so he is not in wardly swayed by his parents will or affections ; that when his reason coms to be improved , there may bee differences of judgement betwixt his parent and him , and from thence may arise a diversity or contrariety of affections and desires ; and these affections and passions may grow to such strength as that he himselfe sh●ll not be able to ma●ter them ; and if the parent feele himself subject to such infirmities , well may he be induced to pity those whom a vigorous heat of youth hath rendred more head-strong and unruly ; withall , let him consider that though the child shold be advised by the parent , yet it is fit that he should like for himselfe ; that the will is to be led , not driven ; that no marriage can be happy , but that which is grounded in love ; that love is so altogether voluntary , that it can not consist with constraint . lastly , let him know that the power of the father though great , yet is not unlimited ; it is the charge which the father of mercies hath laid upon all earthly fathers in their carriage towards their children ; fathers , provoke not your children to wrath ( or ( as the * vulgar reads it ) to indignation ) lest they be discouraged : and surely , if there be any thing wherein the passion of the child may be like to be inordinately stirred , it is in the crossing of an once-well-setled-affection ; and diverting the streame of love into another channell ; for the avoiding whereof the imperiall lawes have been so indulgent to the child ; as that ( according to their best glosses ) they permit not the father to disinherit the daughter for chosing an husband not unworthy of her self , though against her fathers● mind ; yea some of them have gone a step further : but i forbeare : how far it may be lawfull and fit for the parent to puni●h the disrespect of a child ; in so important a case , is not for me to determine ; doubtlesse where the provision is arbitrary , the parent will be apt so to manage it , as to make the child sensible of a disobedience ; so as both parts herein suffer , and are put into a way of late repentance . briefly therefore , on the one side the son or daughter doe justly offend , if without cause , or wilfully they refuse the parents choyce ; and are in duty bound to worke their hearts to an obedient subjection to those , unto whom they owe themselves ; and for this cause must bee wary in suffering their affections to over-runne their owne reason , and their parents guidance ; eyther suppressing the first motions of unruly passions , or if they grow impetuous , venting them betimes into the tender eares of their indulgent parents , or discreet and faithful friends ; that so they may seasonably prevent their own misery , and their parents grief : on the other side the parent shal offend , if holding too hard an hand over the fruit of his own body , he shall resolve violently to force the childs affections to his own bent ; & where he finds them setled wil rather break then bow them ; not caring so much to perswade as to compell love : these harshnesses have too much of tyranny in them to be incident to a christ an parent ; who must transact all these matrimonial affaires in a smooth & plausible way of consent & indulgence : a noble and ancient pattern whereof we find in the contract betwixt isaac & his rebecca , gen. . , , , , &c. the match was treated on betwixt abrahams proxie , and the maids father bethuel , and her brother laban : the circumstances drew their full consent ; all is agreed upon betwixt parents ; but when all this is don , nothing is don till rebecca have given her assent ; they said , wee will call the damsell , and enquire at her mouth , ver . . and they called rebecca , and said unto her , wilt thou goe with this man ? and she said , i will goe . ver . . now the contract is made up ; till then , all the engagements of bethuel and laban were but complements ; till then , all the rich jewels of gold and silver given to the intended bride ; and all the precious things given to her mother , & brother , were but at the mercy of the receivers ; neither ought it to be other in all christian espousals ; the free and cheerfull consent of parents and parties makes the match both full and happy ; let not the childe dare to crosse his parents ; let not the parent think to force the child ; and when an undue bargain is , through the heat of passion , made up past reclamation , let love and pity so far intercede for the offenders , that they may smart for their rashness & neglect , without their utter undoing . case v. whether the marriage of cousens germans , that is , of brothers or sisters children , be lawfull . the displeasure of the canon law against such marriages is so high flowne , that no lesse can take it off then an utter diremtion of them even though they be not ratified only , but consummate by carnall knowledg : and the grave authority of some ancient and holy fathers , and eminent doctors of the church ( besides five severall councels ) have passed an hard sentence upon them . the maine ground of the supposed unlawfulness , is , that clause of gods law which was more then judiciall : no man shall approach unto any neere of kin to his flesh to uncover their nakednesse ; i am the lord , levit. . . which though cornelius à lapide * ( following his radulphus ) would seeme to restraine to the ensuing particularities onely ; yet they may not think that god will suffer so universal a charge to be so straitly pent , especially , when we know that there are divers other no lesse unlawful copulations omitted in this black roll of uncleannesses , then those which are expresly mentioned ; the rest being intended to come in by way of analogy only : for it is easy for any reader to observe , that all the severalities of the degrees prohibited run still upon the male ; under which , if the like exorbitances of the other sexe were not meant to be comprehended , females should be lawlesse , and the lawe imperfect ; to marry then with a cousen-german is apprehended by these canonists to be an approach to one neare kinne to our flesh ; and therefore intimated in that inhibition : doctor * willet ( a man much deserving of gods church ) conceives these marriages to bee analogically forbidden , in this catalogue of moses for , saith he , if the degrees of affinity be limited to the third or fourth degree ; as it is not lawfull for a man to marry his wives daughters daughter ( levit. . . ) why should not the line of consanguinity hold to the fourth degree likwise ; and so neither the sonne to marry his fathers brothers daughter ; or the daughter the sonne ? but that worthy divine did not heedfully observe the great difference betwixt these instanced degrees ; for the one of these is an equal line , the other in an unequal ; the one is a collaterall consanguinity , the other is in a directly descending affinity ; so as the husband should bee grandfather in law to the wife , which in all reason were very unlawful , and absurd ; since in all those descending degrees there is a kinde of reverential inequality betwixt the lower and superiour , which abhorres from all proportion of a match : whereas the collateral equidistance of cousensgerman from the stock whence both descend , hath in it no such appearance of inequality , certainly then , no analogy can draw these marriages within the prohibition ; whether the neerenesse of approach to our flesh be a just bar to them , must be further considered . gregory * , ( whom some would faine interess in our english apostle ship ) writing to his augustine , in way of answere to his interrogations puts these mariages in the same rank with the marriages of brothers and sisters , which hee brands with this note , that they seldom ever prove fruitfull ; as for those of brothers and sisters ( which were usual , as dio dorus siculus tells us ) amongst the egiptians , and are this day in use in barbarous nations ) nature it selfe abominates the mention of them : in the first plantation of the world there was a necessity of them ; as without which there could have been no humane generation ; but afterwards , as the earth grew more peopled , so these matches grew still more odious : like as it was also in the first plantation of the church ; the holy seed being confined to a narrow compasse , were forced , unlesse they would joyne with infidels , to match somtimes over-neer to themselves ; as even abraham himself , the father of the faithfull , married his brothers daughter : but when the bounds of men and beleevers came to be enlarged , the greater elbow room opened a wider liberty of choice ; and now gods select people found it meet to observe a due distance in the elections of their wives ; so regarding the entireness of their tribes , as that they fell not within the lines of prohibition ; wherein no mention being made of brothers and sisters children in all ages and nations , some have thought fit to make use of their free-dom in this kind . what neede i to urge the case of zelophehads five daughters , num. . . who by gods own approbation , were married to their fathers brothers sonnes ; to mince the matter , and to make these sonnes , nephews , according ao the hebrew phrase ( as doctor willet indeavors to doe ) is without either need or warrant ; since these scruples were not since that time stood upon by the jewish people : yea this practise was no lesse current among the civiller heathens of old ; i could tell you of cluentia * ( by ciceroes relation ) married to her cousen marc. aurius ; of marcus antonius the wise and vertuous philosopher , marrying his cousen faustina , and a world of others : were not this labor saved me by the learned lawyer hotoman ; who tells us how universall this liberty was of old , as being enacted by the lawes of the roman empire ; and descending to the lawes of † justitian ; confidently affirmes that for five hundred yeeres , all christian people ( magno consensu ) allowed and followed these imperiall constitutions concerning matrimony : although i might here put him in minde of theodosius enacting the contrary in his time ; as it is like , by s. * ambroses instigation ; who then sharply inveighed against these matches in a vehement epistle to paternus , being then in hand with a marriage betwixt his son & his sisters daughter : but excepting that good emperour , the coast was cleare perhaps , for the cesarean constitutions ; not so for the judgement of divines ; amongst whom , it were enough that s. ambrose and s. augustine ( the flower of the latine fathers ) if no other , doe bitterly oppose it : this judgement being found not probable only , but exceeding profitable to the roman see , it is no wonder if it obteyned both credit and vigour from thence . decrees & decretals make this inhibition good , not without damning the contrary practise ; and now the civill and canon lawes clashing with one another , how can it be but the prevalence must be according to the power of the abettor ? what liberty the court of rome hath taken to it self in the restraint of marriages , and upon what ground ; all christendom both sees and feeles : one while their prohibition reaches to the seventh degree in natural kindred , then to the fourth : one while the impediment of spirituall cognation , is streched so far , without any colour of divine authority , as that ( what by * baptisme , what by confirmation ) twenty severall persons are excluded from the capacitie of intermarriage : anotherwhile the market is faln to fourteene : and wherefore this ? but for the sweet & scarce valuable gaine of dispensations , upon these occasions flowing in to the lateran treasure ? for which considerations wee have learned not to attribute too much to the judgement or practise of the roman courtiers in this point . upon the sūming up then of this discourse , will you bee pleased to see the vast latitude of different opinions concerning these marriages ? the canon lawe decryes them with such rigour , as to ordain them ( though after a conjugall conversation ) separated ; some moderate divines ( as doctor willet ) finding this sentence too hard , go not so far ; but hold this neerness of blood a sufficient bar to hinder a marriage contracted , though not consummate : som others ( as mr. perkins in my conference with him ) hold it , though not unlawfull , yet inconvenient : som others ( as learned and accute m. wootton , and m. attersoll ) who have written a very large discourse in way of vindication of them ) hold them both lawfull , and not inexpedient ; * hotoman yet higher , pium & christianum esse , quod duarum sororum liberi matrimonio copulentur ; that such a marriage is pious and christian : in all this variety if you desire my opinion , i shall neyther censure such marriages where they are made , nor yet incourage them to be made where they are not : to those that are free i should be apt to suggest counsails of forbearance , the world is wide , the choice abundant ; let it be never so lawfull , yet how unwise and unsafe were it to put the conscience upon the nicety of a dangerous scruple , when it may kee●s aloof off with a cleere freedom and resolute contentment ? that these marriages are disallowed by so great authority , should bee reason enough to divert the free thoughts to a safer election ; and againe , that these marriages are allowed both by civill lawes , and by the judgement of eminent divines ; and not any where forbidden eyther ( jure caesareo or apostolico ) by gods law or caesars ; should be reason enough to bear up the hearts of those who are so matched , from a scrupulous dejection . let the persons therfore so married enjoy themselves with mutual complacency and comfort , not disquieting themselves with needlesse anxieties ; let those single persons who have the world before them look further off ; and fasten their affections at a more unquestionable distance : as it was wont to be worthy m. perkins his expression to this purpose ; let those who must walke close to the brimof a steep precipice , look well to their feete and tread sure , and so they may come off perhaps as safely as those that are further off ; but if a man be to choose his way , let him so cast it , as that he may not approach neere to the brink of danger . case vi. whether it is necessary or requisite there should be a witnessed contract , or espousals of the parties to bee married , before the solemnization of the marriage . it is necessary wee should distinguish betwixt those things which are essentiall to the very being of marriage , & those which are requisite to the orderly and well-being of it : it may not be denyed that the marriage is true & valid , which with full consent of parties is made without the intervention of a previous contract in a due & lawful form prescribed by the church : but it is no less true that such a marriage is very unmeet , & liable to just exceptions : that * god , who is the author & institutor of marriage made a difference in his law , betwixt a betrothing & a matrimony ; he that ordained the one , ordained the other also ; and ordained the one in order to the other : and this was constantly observed in the practise of gods ancient people accordingly , so we finde the blessed * virgin espoused to joseph before his taking her to wife ; neither did the christian church think fit to vary from so holy a pattern ; whereto s. † paul alludes , when writing to , and of the church of corinth which he had happily planted , and forwarded in grace ) he saith , i have espoused you to one husband , that i may present you as a chaste virgin to christ. loe hee hath betrothed them to christ in that he had entred them into a covenant of grace , and prepared their soules for a full consummation of their blessed union with christ in glory , intimating ( as matrimony is a lively resemblance of our spirituall conjunction with the lord of glory ) that our bodily espousalls here below , are they which must make way for a complete marriage ensuing : it were not difficult , if it were needfull , to deduce this holy practise downe from the primitive times to the present : before the nicene councell we find the synod of ancyra * enjoyning a severe penance to the man that should defile his body by an incestuous copulation , after espousalls contracted : and the councell of eliveris or granado , about the time of the nicene convention , takes such notice of these betrothings , as that it decreed † , that if any parents should break the faith mutually engaged in these espousals , they should bee held off during the space of three yeeres from the communion . what should i trouble you with the decree of * syricius concerning these contracts ; or with the pregnant testimonies of s. chrysostom and ambrose to this purpose ; which were but to wast time & paper upon so cleere a truth ? as there was no christian church which did not carefully observe this sacred rite : so above all other the roman hath been at least curious enough in calling for a strict and severe account of their espousals : what voluminous discourses ? what a world of nice questions have faln from the pens of their canonists and casuists concerning this subject ? certainly this is a point of so much use and agitation amongst them , that were it not for the quarels arising herefrom , it is to bee feared their consistories would want work , and their advocates imployment : but to speake ingenuously , those of the roman clientele are not more careful & punctual in scaning , and observing the rules and practise of their espousals , then ours here are incurious of both : how many have we heard to say , they wil make no promise of themselves till they come to the church-dore ? and of those that doe contract themselves , how weakly & insufficiently is it performed on many hands ? so as their act , if questioned , is no way obliging ; nor such as upon the least discontent , will indure a contestation . now whereas there is a double contract or espousall , the one of the future ; the other of the present : that of the present , if it bee expressed in ful termes , differs nothing from marriage it self , save only in the publick solemnization ; which doubtlesse is a ceremony so requisite , as that without it an horrible confusion must needes follow both in church and state. that of the future , is a mutuall engagement of both parties , that they will marry each other ; which is most properly an espousall-contract ; giving both assurance to each other of a mutuall consent to a matrimony that shall bee ; and yet withall some meet respiration of a more full triall and inquiry into each others condition : for which purpose the wisdom of the church hath ordained that there should be a solemne publication of that more private contract three severall sabbaths , to the whole congregation ; not with ur the earnest charge of a discovery of whatsoever impediment might justly hinder the intended matrimony . the frequent , but unfit , use of these espousall-contracts in the roman church , betwixt their children in minority ( allowing * seven yeers in eyther parry for a meete age to this purpose ) must needs breed both much question and inconvenience : but in those which are of a mature age , and therefore able to judge of what may bee most expedient for themselves , this institution cannot be but singularly usefull & beneficiall : for neither is it meet that so great a work , and so highly importing us as matrimony , should bee rashly and suddainly undertaken ; neither doth it a little conduce to our safety , that since marriage once passed is irreversible , we may have som breathing-time betwixt our promise and accomplishment to inform our selves throughly before it bee too late , what we must trust to for ever . for we may take notice , that though marriage is indissoluble , yet these espousals , or contracts of a future marriage are not so ; many things may intervene betwixt this engagement by promise , and that a full and compleat solemnization , which may break off the match . the casuists determine of seventeen severall cases , at the least , which may sort to this effect ; som whereof have a proper relation to the romish religion ; others are common to what ever contracts of this kind ; i shall not grudge you the mention of them all . an espousall-contract therefore may ( according to their judgement ) be broken off . by the willing remission of both parts , although it had been seconded by an oath : by the entrance of the one party into some order of religion : by a contract with some other in words of the present : by the travaile of one of the parties into remote coun●ries , and not returning up on a lawfull summuns at a time prefixed by the judge : by an affinity supervening upon the sinfull copulation of one of the parties with the near kinswoman of the other : by the absolution of the judg upon suit of one of the parties repenting and pleading minority : by lapse of the time set for the accomplishment of the marriage by the disease of one of the parties being fallen into palsie , leprosie , the neopolitan sickness , or any other contagious distemper , or notable deformity . by the fornication of one of the parties committed since the contract : by a vow of chastity preceding the contract : by som capitall enmity intervening betwixt the families and persons of the contracted by the omission of performing the promised conditions ; as when the dowry agreed upon , is retracted or held off ▪ by the fame of a canonicall impediment , by susception of orders after conrract ; by the supervention of a legall kindred , inexpected ; by the harshnesse and asperity of disposition in either party . and ( which may comprise many other particularities ; by the falling out and discovery of any such accident , or event , as if it had beene sooner knowne would have prevented the making of such a contract ; all these say they , may bar a marriage after espousalls : but yet so , as that the parties may not be their own arbiters , to break off their contracts at pleasure , but must have recourse to the judge ecclesiasticall ; and submit themselves to the over-ruling sentence of the church . if you balk those which are proper to the romish superstition , yet you shall finde many just and allowable causes which may ( after a contract of espousall ) interrupt a purposed matrimony : so as , if there were neither rule , nor example of any such preceding engagement , yet surely , it were very fit for our own security , and our confident and comfortable entrance into that estate which we shall never put off , to observe carefully this previous betrothing of our selves ere wee knit the knot that can never be loosed . case vii . whether there ought to bee a prohibition and forbearance of marriages , and marriage duties for some appointed times . it is one thing what is lawful another thing what is fit and expedient ; as s. paul hath taught us to distinguish : marriage being of gods own institution , and that in the perfection of paradise , there can be no time wherein it may be unlawful to celebrate it ; yet there may be times wherein it is unfit : there is the like reason of times and places ; both of them are circumstances alike ; the debt of the marriage-bed not onely may , but must bee paid by them whom god hath called to that estate yet there are places wherein it were barbarous and piacular to defray it : even , besides those places which are destin'd to an holy use , the jewes of old held this act done in the field or under a tree , worthy of scourging : doubtlesse * there are times so wholly consecrated to devotion , as that therein it would be utterly unseasonable to let our thoughts loose to the most lawful pleasures : hence is that charge of the apostle , defraud not one the other , except it be with consent for the time , that ye may give your selves to fasting and prayer : cor. . . so then as solomon himselfe can say , there is a time to embrace , and a time to refrain from embraceing . ecclus. . . but what the limitation of this time may be , no small question hath been raised in the church of god : neyther doe there want extremities on both sides : the church of rome hath heretofore been excessively large in her prohibitions ; forbiding the solemnization of marriage upon pretence of the holiness of the great feasts to be observed ; for the whole third part of the yeere ; neither doth the account fall lesse , if we reckon from the advent to the epiphany ; from septuagesima sunday to the octaves of easter ; and from three dayes before the ascension to the octaves of pentecost ; all which had wont to be strictly kept ; besides the feast of s. john baptist added by some ; and the foure ember weekes by others ; but now of late upon second thoughts , their councell of trent * have found it meet to shorten the restraint , and somewhat to enlarge the liberty of the seasons for marriage , having exempted the two only solemn feasts of easter and the nativitie , and abridged some previous weekes of the former : and for us how observant our consistories had wont to bee of those inhibitions for their own gain , every almanack can witnesse . some worthy divines in our church did not stick to professe their great dislike of our conforming herein to the church of rome , to the scandal of the reformed : concerning both which , i must say : that if either wee or they doe put any holinesse in the time exempted , or any unholiness in the act inhibited , we cānot be excused from superstition , can any time be more holy then gods owne day ? yet on that day wee doe commonly both publish marriages , and celebrate them . but if , as in some solemne fasts , indicted by the church for some publique humiliation , we both doe , and injoyne to abstaine from all conjugall society ; so in a desire the more dovoutly to celebrate the memory of gods infinite mercy to man kinde in sending a saviour into the world for our redemption ; and of the glorious resurrection of that son of god for our justification , we shall take off our selves from all worldly cares or delights , i see not why it should not be both lawfull and commendable . but , to say as it is , as the romanists are guilty of too much scruple in this kind , so too many of our own are no lesse faulty in a careless disregard of the holiest occasions of restraint ; which i would to god it did not too palpably appear in the scandalous carnality of many ( otherwise inoffensive ) professors . it is a common practise ( which i have long wisht an oportunity to censure ) that husbands and wives forget one another too soon : scarce are their consorts fully cold , ere they are laying for a second match ; and too few moneths are enow for the consummation of it . let me be bold to say , this haste hath in it too much not immodesty only , but inhumanity : if we look abroad into the world , wee shall find not among gods peculiar people only , but even amongst the very heathens , a meet ( and not niggardly ) intermission betwixt the decease of the one husband , or wife , & the marriage of another : a whole yeer was found little enough for the wife to mourne for her husband departed : and so is still amongst the very chineses , though atheous pagans ; * and by the civill lawes , a woman marrying within a yeer after her husbands death is counted in famous . it was no short time that * abraham ( though now very old ) breathed upon the death of sara ( the first of wives mentioned as mourned for ) before he took keturah ; and yet the hebrew † doctors observe that there is a short letter in the midst of that word which signifies his mourning ; to imply ( say they ) that his mourning was but moderate : i am sure his sonne isaac ( gen. . . ) was not comforted concerning the death of that his good mother , till three yeers after her decease : at which time he brought his rebecca into that tent which even still retayned the name of sarahs : whereas with us , after the profession of the greatest deerenesse , the old posie of the deaths-ring tells what we may trust to ; dead and forgotten : who can but blush to read that some heathens were faine to make lawes that the wife might not be allowed to continue her solemne mourning for her husband abve moneths ; and to see that our women had need of a law to inforce them so to mourn for the space of one ? in other reformed churches there is a determinate time of months set , untill the expiration whereof widowes ( especially the younger ) are not suffered to marry ; it were more then requisite that these loose times were , here with us , curbed with so seasonable a constitution ; but it were yet more happy , if a due regard of publique honesty & christian modesty could set bounds to our inordinate desires ; & so moderate our affections , that the world may see we are led by a better guide then appetite . case viii . whether it bee necessary that marriages should be celebrated by a minister ; and whither they may bee valid , and lawfull without him . it is no marvell if the church of rome ( which holds matrimonie a sacrament , conferring grace by the very work wrought ) require an absolute necessity of the priests hand in so holy an act ; but for us , who ( though reverently esteeming that sacred institution , yet ) set it in a key lower , it admits of too much question whether we neede to stand upon the terms of a ministers agency in the performance of that solemn action : there are those in these wilde times that have held it sufficiently lawful for the parties having agreed upon the bargain before friends and witnesses , to betak themselves to bed others have thought this act of conjoyning the married persons in wedlock a fitter act for the magistrate to undertake . and certainely if there were nothing in marriage but meere nature , it could not bee amisse that men and women should upon their mutuall agreement couple themselves together after the manner of brute creatures ; and if there were nothing in mariage but meer civility the magistrate might be meet to be imployed in this service : but now that we christians know matrimony to be an holy institution of god him selfe : which hee not only ordained , but actually celebrated betwixt the first innocent payre ; and which being for the propagation of an holy seed , requires a speciall benediction ; how can we in reason think any man meet for this office , but the man of god , set over us in the lord ; to derive the blessings of heaven upon our heads ? from hence therfore have our wholsom lawes taken a just hint to appropriate this service to a lawfull minister only : so as what ever private contract may bee transacted in corners betwixt the parties affected to each other , yet the marriage knot cannot be publiquely quit by any other hand then gods ministers . and herein certainly wee have just cause to bless the wisdom both of the church and state , which hath so regulated these matrimoniall affairs ; as that they are not only orderly but safely managed : for doubtless were not this provision carefully made , the world would bee quite over-run with beastliness , and horrible confusion : and in this point we may well give the church of rome her due , & acknowledge the wise care of her lateran and tridentine councells , which have enacted so strict decrees against clandestine marriages , and have taken so severe a course for the reforming of many foul disorders in these matrimoniall proceedings ; as may be of good use for the christian world : had they done the like in other cases , their light had not gone out in a snuffe : as therfore it is generally both decreed and observed ( not without excellent reason ) in all christian churches , that marriages should be solemnized in the publick congregation of gods people ; so it cannot but be requisite that it should be done by him , who is ordained to be the mouth of the congregation to god ; & the mouth of god to the congregatton ; and , as under the law , the priest was the man , who must conveigh blessings from god to his people ; so under the gospell who can be so apt for this divine office , as he that serves at the evangelicall altar ? and if all our marriages must be ( according to the apostles charge ) made in the lord , who is so meet to pronounce gods ratification of our marriages , as he who is the profest herald of the almighty ? as it is therefore requisite ( even according to the roman constitutions ) that hee who is betrusted with the cure of our soules , should besides other witnesses be both present & active in , and at our domestique contracts of matrimony : so by the laws both of our church and kingdome , it is necessary he should have his hand in the publique celebration of them . there may then be firme contracts , there cannot be lawfull marriages without gods ministers . case ix . whether there bee any necessity or use of thrice publishing the contract of marriage in the congregation , before the celebration of it ; and whether it bee fit that any dispensation should bee granted for the forbearance of it . there were amongst the jewes certain ceremoniall observations ( besides the precepts ) which they called the hedg of the law , and such there cannot want amongst christians ; whose prudence must direct them both to the ordaining , and keeping of some such expedient rules , as may best preserve gods lawes from violation : of that kind is this which we now have in hand ; this publique and reiterated denunciation of * bannes before matrimony , is an institution required and kept both by al the churches of the roman-correspondence , and by all the reformed ; amongst which , as ours , is most eminent , so it hath still expressed the most zeal and care of the due observing of so wholsom a rite : sixe severall * canons were made in our provinciall synod under the authority of king james of blessed memory in the yeer . to this purpose , with as strict charges , restrictions and cautions , as the wit of man could in this case devise ; and the late directory hath found cause to second so usefull and laudable a constitution : for the convenience , if not necessity , whereof , we need no other argument then the grievous mischiefes that have followed upon the neglect of this ordinance ; that one were enough , which is instanced by the tridentine * synod it self ; that some leud persons having secretly married themselves to one , take liberty to leave that match , and publiquely joyne themselves to another , with whom they live wickedly in a perpetuall adultry ; the frequent practise whereof in those hotter climates we may easily beleeve ; when wee see that in our own more temperate region , the feare of hanging cannot hold som off from so foul a sin . let me add hereunto the late experiments of som odiously incestuous marriages , which even by the relation of our diurnalists ) have by this means found a damnable passage , to the great dishonour of god , and shame of the church ; and hereupon the sad issue of stoln marriages , wherein parents have been most feloniously robbed of their children , are roo feelingly known , & irrecoverably lamented : but as for unfitness and inequality of matches , both for age and condition ( to the too late repentance and utter undoeing of both parties ) they are so ordinary , that they are every dayes occurrences : and all these evils have sensibly grown from the want of these publique denunciations of bannes ; partly upon the unhappy throwing open of the fence of discipline , and partly upon the surreption of secretly mis-gotten dispensations ; and though that forementioned synod of ours , seconded by royal authority , took * the most probable course that could be conceived ( the liberty of those faculties being continued ) for the preventing of these abuses ; as the restraint of the grant of them by any other , save those who have episcopall authority ; and security to bee given upon good bonds that the coast is cleere from all precontracts , suits of law , and prohibited degrees ; that the full consent of parents or guardians is had ; that the marriage shall bee celebrated in the parish church where one of the parties dwelleth ; and lastly the oathes required of two sufficient witnesses ( one whereof known to the judge ) that the expresse consent of parents or guardians goes along with the match intended ; and that there is no impediment from any pre-contract , kindred or alliance : yet notwithstanding all this prudent caution we have by wofull experience found our offices cheated , facultys corruptly procured , and matches illegally struck up , contrary to the pretended conditions : whereas all this mischief might have been avoyded , if as no marriage may bee allowed but publick ; so tho●e publick marriages might not bee celebrated but after thrice publication of the contract in both the parish churches where the persons contracted are known to inhabit : for so both the parents of either side cannot but be acquainted with the ingagements of their children ; and if there be any just hindrance , eyther by precontract , or by proximity of blood , or affinity , it cannot bee concealed ; that so the snare of either an unlawfull or prejudiciall matrimony may be seasonably eschued : to this good purpose therefore it is no lesse then necessary ( as i humbly conceive ) to be both enacted and observed , that no marriage should bee allowed of any person whatsoever ( except perhaps the peers of the realme , who are supposed to bee famously known through the kingdom ) without a solemn publication of their contracts at three several meetings to the congregation assembled ; and that there may no dispensation at al be granted to the contrary upon any whatsoever conditions : and if som pretend bashfulnesse , others feare of malicious prevention ( as the tridentine doctors suggest ) yet it is fit that both should vaile in the inevitable danger of those mischievous inconveniences which follow upon these clandestine matches , and silent dispensations . case x. whether marriages once made may bee anulled , and utterly voided ; and in what cases this may be done . in what only case a divorce may be made after a lawful marriage you have seen before ; now you enquire of the anulling or voiding of marriages made unlawfully : which doubtlesse may bee done by just authority upon divers well-grounded occasions : for as it is an indispensible charge , those whom god hath joyned together let no man put asunder ; so it no lesse truly holds on the contrary ; those whom god hath forbidden to be joyned , let no man keep together . our casuists are wont to bee very copious in this subject , distinguishing betwixt those impediments which may hinder a marriage from being made , and those which may undoe and void the marriage once made . they insist upon many particularities of both kinds ; and som , perhaps too many , i shall instance only in those of the latter sort which are unquestionable ; whereof the first shall be a mis-prison of the match ; when one party is mistaken for another ; as when he who by a full contract consented to marry with anne , is by a fraudulent substitution put up on a marriage with mary ; whether upon the likness of the woman , or the want of a discerning sense in the man ; or by som cunning conveyance of the perfidious contrivers ; for certainly it is the consent that maks the marriage ; & if the hearts be not joined together by mutuall agreement & affection , the coupling of the hāds is but a ceremony utterly ineff●ctual ; i doubt not but it was in jacobs power to have disavowed the match with leah , whom his father in lawe had deceitfully obtruded upon him being more injurious in changing his wife , then in ten times changing his wages ; since his heart was not accessary to that match , which the darkness of the night , and subtlety of a lahan had drawn him into . the like case is in the marrying a bond-woman in stead of a free ; a base plebeian in stead of a person of honour : as then we use to say that mis-reckoning is no payment , so we may well affirm that a mis-marriage is no true wedlock ; and therfore justly to be branded with a nullity . a second my bee the foedity and unnaturalness of the match ; when the parties incestuously marry within the first collaterall degree of brothers and sisters ; the very mention whereof , even nature it self , not depraved , abhorres : so as i cannot but wonder that the romane schoole should bee so much divided in this point , whiles * bonaventure , richardus and durand hold such a marriage even by divine lawe , a nullity ; contrarily aquinas , cajetan , thomas de argentina and others ( whom covarruvias recites ) defend this to be only an impediment by the canon law , and therfore that it may be in the popes power to dispence with so foul a matrimony ; against whom upon better reason , * scotus , and dominicus à soto prove such marriages by the law of nature to be utterly void and null ; with whom all ingenuons christians cannot but willingly concurre in their judgments . a third may be the horribleness of a crime committed in the way to a wicked match ; and that of two sorts ; the one of murther , the other of adultery : the former , when the wife hath conspired with the adulterer to murder her husband , with an intent to marry the murtherer ; or in the like case the husband to murther the wife . the latter when a man living in a known adultry with another mans wife , contracts matrimony with the adultresse in the life time of her husband . a fourth , is the indissoluble knot of mariage with a former still surviving husband or wife ; the force whereof is such , as that it frustrates and voideth any supervening matrimony ( except in the case specified in the foregoing discourse of divorce ) during the naturall life of the consorts . many unhappy , and perplexed cases have we met withall in this kinde ; neither doth it seldome fall out , that the husband being confidently reported for dead in the warres , or in travell abroad ; the wife after some yeers stay , and diligent inquisition , finding the rumor strongly verified by credible testimonies , and tendred oathes , begins to listen to some earnest suitor ; and bestowes her self in a second marriage ; not long after which , her only true , revived husband returnes , and challengeth his right in that his lawfull wife ; pretending the mis-carri●ge of letters and messages sent by him in that forced absence . in this case what is to be done ? the woman hath cast her self upon the danger of a capitall law , except shee have expected the time limited by statute ; or if she escape , one of the husbands is to seek for a wife , whom both may not enjoy : doubtless the second marriage is by ecclesiasticall authority to bee pronounced , as it is , null ; which indeed never had any true right to be : and the first must be content to swallow its own inconveniences . a fifth , may be a violent enforcement of the match : when a woman is upon fear of pain , or death compelled to yeeld her self in marriage , and is not perswaded , but affrighted into the bonds of wedlock : surely this is rather a rape then a matrimony , and therefore , upon utter want of consent , a nullity . a sixt may be a preceding , irremediable impotency , or incapacity of marriage duties ; whether naturall , or advantageous ; whether by way of perpetuall maleficiation , or casualty : i say , preceding ; for if any such disability be subsequent to the marriage , the nullity is avoided ; but if the persons find in themselves beforehand such remediless incapability of a marriage estate , they shall be highly injurious to each other , and shall fouly abuse the ordinance of god , in their entring into such a condition : for it is apparent , that the main ends of marriage are herein utterly frustrate ; which were by gods appointment , the propagation of mankinde , and the remedy of incontinency ; neither of which being attainable in such a defective estate of body , justly is such a match pronounced a nullity . but here i cannot but take occasion to commend the modesty of the women of our nation ; amongst whom , there are so rare examples of suits in this kind , prosecuted in our ecclesiasticall consistories ; it is not to be doubted but there are many defects of this nature to bee found every where , yet scarce one in an age offers to complain and call for redresse : so as it seems they are willing to smother all secret deficiencies , in a bashfull silence ; whereas those of other warmer regions impatient of the wrongs of their conjugall disappointments , fly out into open contestations , and fearelesly seeke for those remedies which the lawes provided in such cases will allow them . certainly the merit of this modest temper is so much the greater , by how much more it is concealed from the world ; and those of either sexe that are content to bite in their hidden grievances of this kinde , are worthy of double honour from those consorts , whose injurious infirmities they both have not disclosed , and suffer in suppressing . additionals . certain cases of doubt , besides the formerly published , having been proposed to me , and received a private solution ; i have thought fit upon the addresse of a second edition , to adjoyn them to their fellows , for the satisfaction of any others , whom the same cases may concern . case i. whether a marriage consummate betwixt the uncle and neece bee so utterly unlawfull , as to merit a sentence of present separation . resolution . what prodigious matches have beene of late made , and are still continued , upon advantage taken of the unsetlednesse of the times , i had rather silently lament , then openly proclaim to the world : such as are not capable of any apology ; call for our blushing and teares ; but there are some others which dare stand upon the termes of defence : such is this which you have here propounded on the behalf of your friend , whom it seemes a mis-learned advocate would faine bear up in a course altogether unjustifiable ; that cause must needs be desperately ill ; that can find no mercenary abettors : his offensive marriage with his neece is hartned by a sophisticall pleader ; whose wit and skill is so ill bestowed in this case , that i wish his fee might be perpetuall silence : but when hee hath made use of his best art to so bad a purpose , those colours of defence , wherewith hee thinks to daub over so soul a cause , will prove but water-colours , which shall easily be wash'd off by this present confutation . it was lawful , he saith , before the leviticall law , thus to match : so were worse marriages then this : let him tell me that cain , and enoch , and seth married their owne sisters , as saturne also did , by the report of diodorus siculus ; necessity made it then not unlawfull : it is a just rule of * law ; those things may not be drawne into precedent , which have been yeelded upon meer necessity ; as we use to say ; necessity hath no law , so it can make none , afterwards , as mankinde grew , nature it selfe taught men to keep further aloofe from their owne flesh ; and still remotenesse of distance enlarged it selfe with time . abraham ( saith hee ) married his neece sarah , gen. . . ( if at least sarah were iscah ) nahor his neece milcha , amram his aunt jochebed ; and these not without a large bles-upon the bed . let him tell me also , that jacob married two sisters , and conversed conjugally with both ( which were now shamefully incestuous ) yet was herein blessed with the issue of six of those patriarchs , who were the root of those glorious stemmes of israel . if we should speak most favourably of these conjunctions , to ranke them under malum quia prohibitum ; it must needs follow , that till the prohibition came , they could not bee censured as evill : though good authors make it justly questionable , whether these fore-alledged marriages should deservedly bee charged with a sin , or excused by gods extraordinary dispensation , in the meane time the blessing was to the person , not to the act ; even lots incestuous copulatio with his daughters sped well ; two famous nations sprang thence , & of one of them , the gracious progenitrice of the saviour of the world ; yet this is no plea for the allowance of that monstrous conjunction . after ●he law , one justifiable example were worth a thousand before it . lo , good caleb ( saith he ) married his daughter achsah to his brother othoniel . joshua . . , . indeede , this case comes as home to the businesse as it is farre off from the text . see whether mes-prision of scripture may mislead us : a man that understands nothing but the english , or vulgar latin , may easily run into so foul an error ; weigh but the place well , & you will soon find the fault without me ; othniel the son of kenaz , calebs brother , tooke kerath-sepher , and caleb gave him achsah his daughter to wife ; the english wanting cases expresses it doubtfuly , it will be cleare in the latin ; as montanus , and pagnine , two great masters of the hebrew in their interlinear , read it , othniel filius kenaz , fratris calebi ; othniel the sonne of kenaz , which kenaz was caleb's brother , both the hebrew & chaldee cleare that sense : so the septuagint , as emanuel-sa also urges upon that place judg , . . expresly say that kenaz was the brother of caleb , and not othoniel ; wherein yet i cannot much blame an unballanced judgement , whiles i find the septuagint contrary to themselves : for in josh. . they say othniel was calebs younger brother ; in judg. . . they say , kenaz the father of othniel was so ; for which there is no excuse , but the large sense of a brother in the hebrew , we are brethren , saith abraham to lot , yet he was lots uncle : so was kenaz a progenitor to othniel ; for caleb is stiled the son of jephunneh the kenezite , josh. . . & num. ▪ . the case was only this , kenaz was the ancestor of caleb ; and one of the same name was his brother , the father of othniel : what can be more plain then chron. . . and the sons of kenaz , othniel & seraiah ; so as if wee take this most strictly to the letter ; it implies nothing but the marriage of two cozens german , othniel the son of kenaz , and achsah the daughter of caleb , brothers children , as bucer upon the place , melanchton in his tract de conjugio , junius : and indeede , who otherwise ? and now by this time you see what a poore ground this is to build upon ; rather , you see a castle , not built on the sand , but in the ayre ; meer misconceit . but , saith the advocate , this marriage is no where directly forbidden in the law ; i must tell him it is but a meer shuffle to stand upon the terms of a direct prohibition , when there is one no lesse forceable & convictive : two wayes may ought be effectually forbidden in the law ; either in plain expression of terms , or in clear implication of sense ; surely , that is rather more in the law which it means irrefragably , than what it verbally expresseth : now , however this be not in the letter of the law , yet in the sense it is : the same law that forbids the nephew to marry the aunt , doth eadem operâ , forbid the uncle to marry the neece ; in regard as of neerness , yea identity of blood , the case is the same : however , som inequality may be conceived in respect of government & subjection . and if upon som oeconomicall termes , it be more unfit for a nephew to marry his aunt , than for an uncle to marry his neece , yet in regard of blood and that bodily conjunction , which god principally aymes at in this prohibition , what difference can possibly bee conceived ? nature hath made no other distance betwixt the nephew and the aunt , than bewixt the neece & the uncle : or if there be any , they must be sharper eys than mine that can discerne it : god himself ( me thinks ) hath put this out of doubt ; the reason wherewith hee backs his command is iresistible ; the nephew shall not marry the fathers sister ; why so ? for she is thy fathers neer kinswoman , v. . lo it is the neerness of blood that makes this match unlawfull , not respect of civil inequality ; where the blood then is equally neere , the marriage must be equally unlawfull . that rule of law which is pretended , in prohibitoriis , quicquid non prohibetur , permittitur . what is not forbidden , is permitted , had neede of a fair construction ; indeed , that which is not forbidden either in words or in necessary analogy & implication of sense , is supposed to be left at large , but what place hath this axiome in a case not less really forbidden than the expressed ? and if wee should strictly follow the letter of this maxime , it would lead us into sodome : since there are marriages not specified , which would be monstrously incestuous , & such as honesty would blush to mention , as shall appeare in the sequele . neither is there any more force in that other , in poenalibus non fit extensio , that penall lawes should not bee stretcht further then their words import . certainly in som sense , i know no law that is not penall : but why this law , thou shalt not marry thy aunt or neece should be rather penal , than , thou shalt not commit adultry , i know not ; i am sure learned zanchius accounts these of the . of leviticus , equally morall : and bucanus holds them to be against the law of nature . and if in humane laws this axiom may challenge a place , yet in the roy all laws of our maker , where , under one sin mentioned , all the species & appendances , and the whols claim of that wickednesse is wont to be comprised , doubtless it is utterly unsufferable : neither is here any extension of this prohibition beyond those limits which god hath fixed in the undoubted sense of his law . in the seventh commandement , nothing is expressed but adultry , shall we therefore say neither fornication , nor pollution , nor sodomie is there forbidden ? were not this to destroy that lawe , which god makes to be spirituall , and to open the flood gates to a torrent of licentiousnesse ? surely , it is easy to observe that gods spirit no lesse meanes that which he pleaseth to suppresse . the psalmist sayes , promotion comes neither from the east , nor from the west , nor from the south , psal. . . shall we therefore say , is is from the north ? is not that coast equally excluded , though not expressed ? it is too much boldness to hold god too strictly to syllables , when it is easie to determin what he meant to imply : these rules then are useless : let me see now if the advocat can as easily shake off one or two rules of law , which i shall return upon him in lieu of his . is committit in legem , &c. hee wrongs the law who keeping close to the letter , strives against the intent and purpose of the law : and that other not unlike , in fraudem legis facit qui salvis verbis legis sententiam ejus circumvenit , if this be not the case in hand , i shall professe to know nothing . from rules , let us look to authorities , it is directly maintained ( hee saith ) by the canonists and scholemen ; but what is it that is so maintained ? not this match ( let no man think so ) but that proposition , viz : that this match is no where directly forbidden in gods law , if wee take it of express terms , no wise man ever denied it ; not canonists & scholemen only , or those few named authors , but all reasonable men concurre in this truth ; what needs a citation of some , where all agree ? but if we take it of the necessary & cleare sense of the law by just analogy and infallible implication , now , none of the forecited , or any other orthodox authors will deny the certaine and indubitable prohibition of this marriage . how well the rest will speed , judg by their fore-man , tho : aquinas who expresly determines it a false position , that those are joyned together by god , who match within the fourth degree , whereas this is in the third ; not to say how stifly peter lombard urges the unlawfulness of marriages to the very seventh degree , vel quousque parentela possit agnosci , even as farre as the kindred may bee discerned , following herein pope gregory and nicholas : to shut up short , none of all his cited authors dare be any other then professed enemies to this match ; no lesse , then the most zealous commissioner of that now abolished court , whose late sentence is upon record enough to this purpose . as for lyra , who is trailed in here , and cited strongly in othniels case , what shall i say ? it grieves my soul to see any well-minded christian so abused by mis-information : this author hath thus turpitudinem sororis , &c. thou shalt not uncover the nakednesse of thy fathers sister , or thy mothers sister ( & eodem modo ) and in the same manner is forbidden the marriage betwixt the brother , and the daughter of the aunt , for it is the same degree , so lyra : nothing can be more peremptory against this case in favor of which he is alledged . this would be the issue of all the rest , if it were worth the while to examin them , in that , which yeelded , nothing advanceth the cause of the producer . they are all as professed enemies to this match as my selfe ; only they deny an expresse mention of this cause , which was never either thought needfull , or intended to be pleaded . for the protestant divines which are cited to give testimony to the non-prohibition of this marriage , i must cry shame upon those false hands which have so palpably abused both your friend & the authors : let me give but a taste of som , melancthon zanchius , bucanus , who are said to allow the match , by admiting only the degrees mentioned to bee prohibited ; no place is instanced ; versatur in generalibus , you know the word , but let your eyes be judges of their opinion : melancthon mentioning the marriage of abraham and sarah , in the second degree : hoc gradu ( saith he ) in linea inaequali &c. in this degree in an inequallline ; marriages are forbidden by gods law , because god doth universally ordaine a greater reverence to be yeelded to a superior degree , then to an equall : it is the very case in hand , which melancthon thus sentenceth : for zanchius , he citing the text of levit. . thou shalt not uncover the nakednesse of thy mothers sister ; adds , ergo neque mater teram , &c. therfore no man ( saith he ) may marry his aunt , and that charge which he gives concerning the aunt would god have to bee understood also of the uncle , which is the fathers brother , or the mothers brother , whiles he adds a reason of the prohibition , for she is the neer kinswoman of thy father or mother : thus zanchius in his book de operibus dei. lib. . de sponsalibus , who absolutely condemnes this marriage as incestuous , and indispensable . bucanus , moving the case of abrahams marriage with sarah , and amrams with jochebed &c. leaves it in doubt whether these men were ( as the times stood ) particularly dispensed with by god , or whether they sinned in thus marrying , even before the law , against the law of nature , by which he holds these matches utterly prohibited ; with what forehead then could any scholar obtrude these fals allegations upon an honest client , whether to draw his foot into a snare , or to keep it there , under pretence of favoring what they professedly oppose . as for the moderne jewes , to whom he stretches out his hand for succour , it matters little what they now teach or do ; they are not more without god , then without honesty , or credit ; their opinions are fabulous , their judgement frivolous , and their practise not worth our knowledge or regard . i rather descend to the resolution of our owne church ; that our ever honoured mother hath passed her condemnatory sentence upon this marriage in her ratification of that orthodox and just table of forbidden degrees , set forth by authority under archb. parker , what doubt we now ? do we acknowledg the oracular voice of our dear and holy mother the church of england , and yet question whether we should obey it ? certainly in a case of conscience , a dutifull son ( mee thinks should rather hold fit to follow the sacred determination of the church , then the municipall acts of the civill state . it is an ill office of those that would set church and state , canons and statutes together by the eares even in these points wherin they are perfect friends . the statute of of henry . c. . intending to marre the romish market of gainfull dispensations , and injurious prohibitions , professeth to allow all marriages that are not prohibited by gods law , such is this in hand , prohibited , though not in the letter , yet in necessary inference and interpretation . the canon . of . hath thus : no person shall marry within the degrees prohibited by the lawes of god , and expressed in a table set forth by authority , in the yeer . and all marriages so made and contracted shal be adjudged incestuous and unlawfull . what scruple can arise hence ? here is a perfect harmony betwixt statute and canon . it is a meer cavill ( no better to take and for or , as if the meaning were , that all degrees , whether prohibited by the lawe of god , or expressed in that table are forbidden : this is a foule straine both to grammer and to the sence and scope of the canon , which plainly intends to aver that all those degrees prohibited in that table are also forbidden by the laws of god. a truth so certain , that if either self-love , or love of gaine did not betray the eye , it is a wonder how it should abide a contradiction . it is observable that neither statute nor canon speak of an expresse prohibition in gods law , and the canon purposely distinguisheth the termes prohibited by gods law , and expressed in the table , as justly supposing there may be as strong a prohibition in a sense implyed , as verbally expressed : else , if our lawes ( as is pretended ) should give allowance ( which god forbid ) to any marriages not expresly in terminis , forbidden ; wee should have strange and uncouth mixtures . god by moses expresly forbad the uncovering the nakedness of father and mother ; hee expressed not the nakednesse of son and daughter : he expresly names the nakednesse of the fathers wife , he expresseth not the nakednesse of the mothers husband : he expresly names the nakednesse of thy sister , he expresseth not the nakedness of thy brother ; he expresseth the nakednesse of thy sons daughter , he expresseth not the nakednesse of thy daughters son : he expresseth the nakednesse of thy fathers wives daughter , he expresseth not the mothers husbands sonne ; he expresseth the fathers sister , not the mothers brother : he expresses the daughter in law , not the son in law . so as by this rule , if it should be carried only by meer verball expressions , a woman might marry her son in law ; the nephew might marry his great aunt , the neece her grea-uncle ; the daughter might marry her mothers husbands sonne ; the grand-mother might marry her daughters son ; the daughter might marry with her mothers husband ; were these things to be allowed , the world would be all sodome : these things therefore are of necessity included in the law by a clere analogy ; no lesse then if they had beene expressed . but have there been , as hee saith , precedents of this march ? i am sory to heare it ; surely , the more the worse and the more need to redresse it ; the addition of this , if neglected , would help to strengthen an ill claim . cozens-german , he saith , have beene allowed to marry ; what is that to the present case ? the difference is as much as betwixt a nephew and an uncle ; the uncle hath too much of the parents both right , and blood , to challenge an equall claim with a cozen. in the shutting up , it pitties me to see your worthy friend driven to this plea ; and like a drowning man to snatch at so small a twig : being done ( he saith ) it ought not to be undone . alas , the canon is peremptory . it is incestuous and unlawfull ; what plea is there for continuance ? speak not therfore of either connivence or dispensation ; this match is only capable of a late , but much wished repentance on the offenders part ; and a just diremption on the part of the judges . case ii. whether it be lawfull for a man to marry his wives brothers widow . amongst all the heads of case . divinity , there is no one that yeeldeth more scruples , then this of marriage , whether wee regard the qualification of the persons , or the emergency of actions and events . it is the lawfulness of this match that you inquire after , not the expedience and i must shape my answer accordingly . it hath been the wisdom and care of our godly and prudent predecessors , to ordaine a table of all the prohibited degrees to be publiquely hang'd up in all the severall churches of this nation ; to which all commers might have recourse for satisfaction : this catalogue you have perused , and find no exception of the case specified ; i know no reason therfore why you may not conclude it not unlawfull . the question of the expedience would require another debate , doubt less , in all cases of this nature , it must needs be yeelded that it were more meet and safe ( since the world yeilds so large a latitude of choice ) to look further off ; a wise and good man will not willingly trespasse against the rules of just expedience : and will be as carefull to consider what is fit to be done , as what is lawfull ; but that comes not , at this time , within your inquiry . whiles therfore i give my opinion for the lawfulness of this marriage with the relict of the wives brother , i doe no whit clash ( as you suggest with the judgement of beza , and master perkins , who professe their dislike of such copulations : i shal as readily cry them down for unmeet , and inconvenient , as those , that with too much boldnesse come over neere to the verge of a sinfull conjunction , but for the not unlawfulnesse of this match , i did upon the first hearing give my affirmative answer : and the more i consider of it , i am the more confirmed in that resolution . that universal rule mentioned by you , as laid down by those two worthy authors , must indure a limitation ; cujus non licet inire nuptias , ejus nec conjugis licet ; that there is the same degree and force of relation of a third person ( in the case of marriage ) to the husband and to the wife ; so as proximity of blood in the one , should not be a greater bar then the same proximity of alliance in the other ; otherwise , many more copulations will fall under censure , then common practise will condescend unto ; and that ground of , uxor pars quadam viri , the wife is as a part of the husband , as it holds not in naturall relation at all , so not in all conjugall ; as might be too easily instanced in divers particulars . and if there were not som difference in these relations , those second persons which are interessed in the husband or wife , might not come neer to the next in affinity to them ; for example , my brother may not marry my sister , therefore by this rule , he might not marry my wives sister , and so it should bee unlawfull for two brothers to marry two sisters , then which nothing is more ordinary or lesse obnoxious to disallowance . that generall rule therefore , must be restrained necessarily to the first ranke of affinity ; if we descend lower it holds not . for further explanation , our civilians and canonists are wont to make two kinds or degrees of affinity , the one primary , the other secondary ; in the first is the affinity between the husband and the cozens of blood to his wife , or è cōverse ; which indeed is justly held no lesse for a barr of marriage then his own naturall consanguinity ; for that is an affinity contracted upon interest of blood , by virtue of that entire union between man and wife , wherby they both become one flesh ; the secondary affinity is that wherein there is another person added moreover to that first kinde now mentioned ; the affinity arising only from the interest of an affinity , formerly contracted , not from consanguinity ; and this is not so binding as either to hinder a marriage to be contracted , or being contracted , to dissolve it . in this rank are the brothers wife and sisters husband ; and therefore , upon the decease of the brother and sister , the husband of the sister deceased , and the wife of the deceased brother may marry together , as dr. nicholauseverhardus out of richardus de media villa , and * ; of this kind is the marriage now questioned which therfore doth not fall within the compasse of the prohibition , secundum ge●us affinitatis , &c. the second kind of affinity , which is by a person added unto the first kinde is no bar to matrimony ; and with this judgment i find no reason why i should not concur ; but if any man think that he sees just ground to entertaine a contrary opinion , i prejudge him not , but modestly leave him to the freedom of his owne thoughts . case iii. whether an incestuous marriage contracted in simplicity of heart betwixt two persons ignorant of such a defilement , and so farre consummate as that children are borne in that wedlock , ought to be made known and prosecuted to a dissolution . it is a question ( as it may be put ) full of doubt and intricacy , parallel whereunto , and eminent in this kind , was that case , which i had long since from the relation of m. perkins ; and since that , have met with it in the report of two severall german authors . the case thus : a gentlewoman of great note in those parts , being left a widow , had her son trained up in her house ; who now having passed the age of his puberty , grew up as in stature , so in wanton desires ; earnestly soliciting her chamber-maid to his lust ; she had the grace not only to repell his offers , but being wearied with his wicked importunity , to complain to her mistresse , of his impetuous motions : the mother out of a purpose to repress this wild humor in her son , bids the maid , in a seeming yieldance to make appointment the night following with him , at which time shee would change beds with the maid , & schoole the young man to purpose . this being accordingly done , the devil so farre prevailed with the mother , that instead of chastising , she yeelded to the lust of her son , and by him conceived a daughter : & now finding her self to grow big , for the hiding of her shame , she retired secretly to a remote part of the country , where she unknowne left the burden of her wombe , and took order for all care & secrecy of education : after som yeeres the mother thinks fit to call home her concealed issue , under the pretence of a kinswoman , and gives her such breeding in her house , as might become the child of a friend ; the maid grew up to such comelinesse , both of person and behaviour , that the sonne , now grown a man , fell into passionate love with her , & in short , married her ; little thinking that hee was now matched with his owne daughter , he gotten by him of his own mother : they lived lovingly and comfortably together , and had divers children betwixt them . only the mother , who was alone conscious of this monstrous copulation , began to finde an hell in her bosom ; and in a deep remorse , made the case , at last known to some learned divines of that time , who be stowed many serious thoughts upon so uncouth a businesse ; and finally agreed upon this determination . that all circumstances throughly weighed , the penitent mother should after a sound humiliation secretly make her peace with god , for so foul and prodigious a sin ; but that the knowledge of the horrible incestuousness of this match , should still and ever , be concealed from the yong couple , who thought of nothing but a faire and honest legality in this their conjunction . the decision of this point comes somwhat home to yours ; to spend my opinion therefore in this case , i find no reason , all things considered , to vary from their judgment . i say then , that the mothers sinne was not more hainous in yeilding to so abominable an act of incest with her son , then in smothering the seasonable notice of it for the preventing of a worse incest with her daughter ; for that first act of her incest was transient , but this incest which was occasioned by her silence was permanent , and derivable to her posterity : she ought therfore , though to her perpetuall shame , when she saw an inclination in her son , to so foully unnaturall a match , to have forestalled it by a free confession , and to have made him sensible of so odious a procreation : which not being done , it must needs be said , that , as the first act of the sonne was a voluntary fornication , but an involuntary incest ; so this incestuous copulation of the son with the daughter , was involuntary in them both ; and there cannot be an actuall sinne , wherein there is not a consent of the will. on the one side , it is shamefull to thinke that so grievous a sin should passe without som exemplary censure , & that so foule blood should be propagated to succeeding ages , for want of the timely intervention of a vindicative authority ; but on the other side , it would be well considered what miserable inconveniences , yea mischiefs would follow upon so late a discovery ; first , all honest hearts are put into a just ; but unprofitable horror , to think that such a flagitious wickedness could be committed ; then the mother , who had rinced her soule with a fountain of teares , for so hatefull a miscarriage , and reconciled her self to that god , who was the only witness of her sin , should bee so late exposed to the unseasonable shame of that world , which , never was privy to her offence . as for the yong couple thus prodigiously conjoyn'd , how could they choose , upon the too late notice of their so deplorable condition , but run mad for anguish of soule , and weare out the rest of their dayes in shame and sorrow : and for the children born to them in so detestable a wedlock , whom they had formerly beheld with complacence & comfort , as the sweet pledges of their conjugall love , how must they now needs look upon them , as the living monuments of their ignominy ; and loath them as the most basely begotten imps of a worse then besti all copulation . and when riper age should bring that unhappy of spring forth into the world how should they be every where pointed at , & hooted after as som strange aberrations of nature ; all which are avoyded by this secrecy . but if on the other side you shall reply that this one evill is more , then equivalent to all these ; that in the meane time , these parties live in a continuall incest , and traduce it to following generations ; i must put you in minde to distinguish betwixt the state of incest , and the sin of incest ; it is true they live in a state of incest , but , from the sin of incest they are excused by an ignorance , altogether invincible ; an ignorance both of the originall fact , & of their mutual relations ; for it is to be supposed , that had they had the least intimation of the natural interest of father & daughter , they would with much indignation have defied so foul a cōmixture , which even bruite creatures ( if wee may beleeve histories ) have by the instinct of nature abominated , & upon after knowledg , revenged . and if any light of knowledge had broken forth unto the parties , of that condition wherein they stood , then to have continued under that state of incest , but an houre , had been damnably sinful ; now all those inevitable consequences of shame & horror must have been sleighted & forgotten , and must have shut up in a sodain dissolution . but as there are many degrees of incest , and the sin is so much more , or lesse haynous , as the parties are neerer or more remote ; i perceive the case intimated by you , concerns a lower ranke of incestuous copulation , namely , an incest arising from a mans carnall knowledge of a person too neere in blood unto her , whom he afterwards marrieth ; the fact known only by one , who now doubts whether he be not bound to reveale it : and why not sooner , when so faulty a match might have been prevented ? why so late , when the remedy intended , would bee as noxious as the disease ? why at all , when there is no necessity or use of the revelation ? this question starts another more universall , how farre we may or ought to mak known the secret sin of another ? doubtlesse to prevent som enormous act , which may follow upon our silence ; or upon the urging of lawfull authority , when we are called to give evidence concerning a fact questioned ; or to antevert some great danger to the publique , to our selves , to our friend , we may , & must disclose our knowledg of a closs wickedness ; or if the act be so haynously flagitious , and redounding to so high dishonour of god , as that our conscience tells us shall participate of this sinne in concealing it ; our holy zeal shall herein bear us out in a just accusation ; although in this case , heede must be taken , that our single crimination may be so carried and made good by circumstances , that it draw us not into the perill of a slander ; but , without these , i cannot see , that the revealing of a secret sinne , can be construed any otherwise than an act of detraction ; than which , nothing can be more odious and prejudiciall to humane society : wee have learn'd from aquinas that there are eight wayes of this hatefull practise ; whereof foure are direct ; the raysing of a false crime , the amplifying of a true crime ; the disclosing of a crime secret , and the sinister construction of anothers fact . to these i must adde , that even where the act is such as challengeth a revelation , the time may bee unseasonable and past the date . you know that the notice of treason , if too long smothered , drawes the concealer into danger : and in this case , though there be no perill in the silence , yet there may be injury : shortly , this sinne , if ever , should have been so early made known to the party concerned , as might have prevented the making up of a match secretly sinfull ; and have convinced the agent of a foule illegality , whereof he was ignorant . but now thus overlate , would break out to an unprofitable vexation , since this crime which might justly have hindred the marriage from being contracted , ought not to have the force , after so long intermission and successe of an intervenient wedlock , to dissolve it . the time was , when the minister in a solemne preconization , called you either then to speake , or for ever after to hold your peace : had you then spoken it might have been construed as zeale , now , not to hold your peace , will bee interpreted no better then malice . an advertisement to the reader . i have beene earnestly moved by some judicious friends , to goe on with this subject , and to mak up a compleat body of case-divinity , both practicall , speculative , and mixt ; whereof i confesse there is great defect in our language ; but i remember the talke which plutarch reports to have been betwixt crassus , and king deiotarus , two old men , but great undertakers . crassus jeeres deiotarus for laying the foundation of a new city in his decayed age ; deiotarus twits crassus for going about , in the like age to subdue the warlike parthians ; both justly supposing our decrepit age a just disswasive from * venturing upon great enterprises ; although herein i should not want a worthy precedent , that honour of navarre , martinus azpilcueta , who at ninty years finished the fourth edition of that his elaborate manuall of cases of conscience . but as for me , i am sufficiently conscious of my owne inabilities for so long , and difficult a worke ; onely this , i shall willingly profess , that such scruples as i meete with in my way , i shall not allow my selfe to balke , and shall leave the answers upon the file . in the meane time , let me incite some of our many eminent divines , whose wits are fresh , and bodies vigorous , to go through with so usefull a worke ; many yeares are passed since my ancient and learned colleague dr. ralph cudworth told me that hee had with much labour finished that taske , and devoted it to the presse , which yet sleeps in some private hands . it were happy if his worthy sonne , the just heyre of his fathers great abilities , would make strict inquiry after it , and procure it to the publique light , for the common benefit of gods church both in the present , and succeeding ages . the end. notes, typically marginal, from the original text notes for div a -e * dan. . . , . . . notes for div a -e * exod. . . levit. . , . deut. . , . nehem. . . psal. . . prov. . . ezek. . . a vid. alexand. ab alexand. gen. dierum l. . c. . * concil . viennens . * dom. sot. de justif. & jure l. . quaest . . artic. . tradit hoc ut axioma jurisconsultorum . * tul. de offic. l. . * so the vulgar renders zapnath paaneah salvator mundi , gen. . * lessius l. . c. . dub . . * cicer. de offic. l. . sect . * aug. epist. ▪ ad macedon . * arist. eth. l. . c. . * lessius de jure , &c. l. . c. . dub . . * attilius regulus . * dom. sot. de jure & justit . l. . q. . pag. . * les. de jur . &c. l. . c. . dubit . . ex antonio & sylvestr . &c. * ibid. paragr . ult . * less . ibid. * dalton . p. . * orat. pro. mil. † bann q. . a. . dub . . nav. l. . c. . less . l. . de jure , &c. c. . dub . . * rodrig . sum. cas . tom. . cap. . * conc. tr. sess. . rodriguez . tom. . c. . de duello , * tertul. in apol. c. . † less . l. . c. . du . . * ne se pollueret , mavit ipse mori . ex politiano gerard. voss. de orig . & progres . idol . l. . c. . * exod. . . the septuagint seem to have taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( death ) for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminutive of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man : as cornel , à lapid . probably guesses † castal . si pernicies non fuerit : ours , if no mischief follow . * cornel. à lap. in exod. . * vel. ut alii , quorum animae certissimè in limbum descendunt siue baptismo . mart. alphons . viv. explan . bullae de abort . * rodr. sum. to. . c. . de abort . * vid rodrig . ubi supra . * constit. greg. . quae dicit quod quivis confessor approbatus ab ordinario potest absolvere à peccato abortus . ibid. * mart. alphons . vivald . expli . bull crue . * qui retinetur in carcere propter aliquod delictum , &c. rodrg . sum. cap. . * val max. l. . dom. sot. de jure , &c. l. q. * silvestr . v. correct . dom. sot. l. . de jure , q. less . de judice l. . c. . * dom. à sot. de jure , &c. l. . qu. . * etenim quod homo , qui ●fficio suo vivit , debeat tantam ●acturam facere , durum creditu est . dom. sot. ubi s●p●a . † in causis civilibu , et minùs criminalibus * less . de jure , &c. l . de judice dub. . quia resp . habeat authoritatem disponendi , &c. * prov. . . . . . . . . * rodriguez . tract . ordinis judicialis cap. . † sotus l. . q . de justi . . rei , art. . * less . de jur . l. . cap. . dub . ● . * mart. azpil . navar. enchirid . cap. . num . . * less . de jure l. . c. . dub . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lverul . adv. of learn . * navarr . enchir. cap. . n. . † less . l. . de magia cap. . dub . , * thesaurus exoreismorum ; atque conjurationum terribilium , &c. tract . dispersi● daemonum . fratris valerii poly●●ori patavini . ord. minorum conventualium † t it applicabile . . rutae in charta benedicta super se portandae o● faciendae , ad omnem invasionem diabolicam repellendam . * applicabile . . tit. profumigatio horriblis , ejusque vulgata benedictio . * less . ubi supra dubit . . * bromiard . sum . praedict . * relat. of the third confer . p. . * epiphan . haeres . l. . * tract . de vit. spec . lect . . cit. dom. à soto ut infra . † gersonis positio parum distat ab haeresi lutheran● . dominic . à soto de jure , &c. l. . qu. . * ten hand breadths long , five broad , seven fingers high . * h. ainsworth in lev. ▪ . ex maimonide * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. clem. al. stro . * plin. l. . b●ngus de num . myster . num . ● * greg. cap. pervenerabilem . & cap si non . . q . justum sanctumque esse bellum quod infidelibus à christianis infertur , ut eis imperio subditis praedicari possit christi evangelium , ne si imperio subditi non siat , praedicationi & conversioni eorum qui crediderint impedimento esse possint . * decret & indultum alex. . super expeditione , &c populos in ejusmodi insulis & terris d●gentes ad christianam religionem indulc ere velitis & d●b●atis , &c † franc. a victoria relect. de indis ▪ * eccles. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . communiter . montan. † estii annotat. in locum . * prov. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † vulg. tra. esa. . . * ecclus. . . blessed is he that preaches a word unheard of . * erat autem ipse nox . † psal. . . bern. ser. * the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which every man knowes to bee used ordinarily to signifie either principes , or sacerdotes , as exo. . . * where doubtlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which title is sometimes given to the angels . king. . . * quinque milla , for mille & quinque , five thousand , for a thousand and five . † cecinit for cicidit , * the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numer●s . † rev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . su●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rev. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neh. . . percutiamus soedus in vitulis , in campo uno : for , in viculis , in campo , ono anni nostri sicut aranca meditabuntur , psal . for , as a tale that is told : concupiscentia spadona devirginabit juvenculā , ecclus . . super for subter . gen. . vulnera for ulcera , exod . . distinctum for bis tinctum , exod . . sanctuarii for sancto atrii , levit. . tonsis for tusis , levit. . . neque for atque , levit. . solis , for salis , deut. . non fuerit for fuerit . josh. . . o●cidentale● for orientalem , jos. . hamata for squamata , sam. . . vagi habitabunt for pagi habitabuntur , sam. . . judam for ludā sam . . tumulum for tumultum , sam. . . capides seculi for sacculi , prov. . . ad alia for ad alta , prov. . . sponsa for speciosa , cant. . . adultera for adulta , ecclus. . . in fidelem for fidelem , esa. . . immitantes for irritantes : terra for ●er . ecclus. . , . obsurduit for obsorduit , esa. . imprudentem for impudentē , esa. . faunis fica ri●s for fatuis sicarii● , esa. vinctas for tinctas ezec. . . ejiciat ▪ for mittat . mat. . . angelus for angulus zach. . . servivit for servavit , ose. . . confessus for confusus , mar. . . sexta for tertia , mar. . . mytelem for melita , act . . compellebantur for complebantur . luk. . . placue runt for lat●●erunt heb . . adduxistis for addixistis . ja● . . in carne for in carcere , pet. . . appropinquabit for appropinquavit , pet. . . tubarum for turbarum , rev. . . de igne chaldaeorum for de 〈◊〉 chaldaeoru● . nehem. . . * thom. è sanchez ▪ societ . jes. theol. de matrimonio * jaco ▪ leon●ssa . consil. matrimon . . † exod. . . deut. . , . * l. . c. de patribus qui , &c. † covarruv . l. . var. c. . ex accursio & aliis . les. l. . c. . dub . † num. . , , , . * less . de jure l. . c. dub . . * navar. enchir. . prae . c. . n. . filius qui parentibus in extrema necessitate constitutis , &c. * matrimonia esse irritae , &c. instit. de nuptiis , & ff ▪ de jure nuptiarum . ita & evarist . in constit . edita anno c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * maimon . treat . of divorce . * so also cor. . . * decreeing to take bonds of the persons divorce to remain single . can & constit. c. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph ▪ . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , colos . . . * cor à lap in locum . * will. syno . controver . . de mart. q. . * greg. resp . ad interrog . augustini . q. . * cic. orat . pro cluentio † hotoman de grad cognat ▪ laurent . kirchovius profes . rostoch . in consil . matrimon . * ambr. ep . ad paternium . * hodie cessat fraternitas & aliqua ex parte compaternitas per concilium trident. sess. . navar. c. . n. . * hotoman de vita matrimon . p. . cita●●e kirchovio , ut supra . * exod. . . ●evit . . deut. . . deut. . . . jer. * compare mat. . . with d●u † magdeburg . cent. . de conjugio cor. * concil . anciran . can . . † concil . eliv . c. . * luicbrand in syric . * aetas legitimè contrhbendi matrimonium , est in masculis annos , in faeminis sponsalbus autem contrahendis , septem in utriusque . navar. c. . n. * maimon . shicard . de reg. * concil trid. sess. . * alex. ab . alex. l. . gen. dier . c. . cod. l. . tit . * as appeares by comparing of gen. . . with . . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . . * concil . trident. sess decret . de reformat matrimon . * constit. , , , , , * concil trid. 〈…〉 * constit. and canons ut supra . can. , , . * martin . alphons . vivald . candelab-aureum de matrim . & par●ic . de consanguin . * scot. m . d. . sot. ibid. q. un . art . . * in argumentum trati nequeunt , quae propter necessitatem sunt concessa * consil , matrimonial . germanor . consil. . notes for div a -e * plut in v●●a crassi the souls looking-glasse, lively representing its estate before god with a treatise of conscience : wherein the definitions and distinctions thereof are unfolded, and severall cases resolved / by ... william fenner ... fenner, william, - . 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the souls looking-glasse, lively representing its estate before god with a treatise of conscience : wherein the definitions and distinctions thereof are unfolded, and severall cases resolved / by ... william fenner ... fenner, william, - . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the souls looking-glasse , lively representing its estate before god : with a treatise of conscience ; wherein the definitions and distinctions thereof are unfolded , and severall cases resolved : by that reverend and faithfull minister of the word , william fenner . b.d. sometimes fellow of pembroke-hall in cambridge , and late parson of rochford in essex . acts . . i exercise my self to have alwayes a conscience void of offense toward god and toward men . cambridge . printed by roger daniel , printer to the universitie ; for john rothwell at the sunne in pauls church-yard . . to the christian reader . it was the saying of solon , that there were many good laws made , but there wanted one law to make us put all those laws in execution : the like may be said concerning the books that are written now adayes , there are many good books written , but there wanteth one book to make us to put those good books in practice . such a book were worth writing , and worth reading . and i know no reason but that this book ( if the spirit of god write it in our hearts ) may have this happie effect : for it is a book that will teach us how to get into the state of grace , and how to get and keep a good conscience . and whosoever readeth a book with a good conscience will make conscience to practice what he readeth : for a good conscience is , as aristotle saith of justice , * a synopsis and epitome of all virtues : it is a * panacea to cure all soul-diseases : it is * a medicine to digest all book-surfetting . there are foure sorts of consciences : some bad and unquiet , some bad and quiet , some good and unquiet , some good and quiet . for a conscience to be bad and quiet is the worst temper that can be : better have a bad unquiet then a bad and quiet conscience : better have a tormenting tophet in the soul then a fools paradise : the best frame of conscience is the good and quiet conscience : this is a * paradise upon earth , * a pr●gustation and prelibation of heaven , a mansion for the trinitie to dwell in . now this ensuing treatise will teach us how to purchase this precious jewel of a good and quiet conscience . a treatise very necessary in these unconscionable dayes , wherein most people make no conscience to sinne against conscience ; and some have sinned so long against conscience as that they have lost all conscience of sinne . as * s. augustine saith of the name of a christian , so may i say of conscience , multi conscientiam habent , non ad remedium sed ad judicium , many have a conscience for their condemnation and not for their salvatition . conscience it is the house of the soul : but this house lieth waste and is much ruinated and decayed in these times , wherein * never more science but never lesse conscience . conscience * it is a private judgement-day before the publick day of judgement : and it is an ill presage that most people will never stand upright in the court of heaven , because they stand accused and condemned in the court of conscience . conscience is gods preacher in our bosomes : and it is a most certain rule ; that that man that will not regard the preacher in his bosome will never regard the preacher in the pulpit . and the reason why the preacher in the pulpit doth no more good , is because the preacher in the bosome is so much despised and neglected . and therefore i doubt not but this book ( these motives considered ) will be very acceptable to all those that have or desire to have a good and quiet conscience . for as * s. bernard most excellently saith , every mans conscience is his book ; and all books are written to discover and amend the errours of the book of conscience . let those that reade this book of cōscience look into the book of their own conscience , and amend all the faults of that book by this . the reverend authour of this book was a minister very conscientious , and one that had a great abilitie given him by god to preach unto and work upon the consciences of people , to awaken the sleepie conscience , to inform the erroneous conscience , to settle the doubtfull conscience , and to comfort the wounded conscience : his sermons were all dipt in conscience : and therefore a subject of conscience must needs be welcome from such a preacher . it is true that this birth is posthumum opus , and cometh out after the death of the authour : but i hope it will be the more pleasing , to revive the memory of him whose life and labours were deservedly precious in the esteem of gods people . and if conscience , though for a while blind , & dumbe , and seared , & put out of all office , will notwithstanding at last be put into office , and made to see , speak and feel , to the utter destruction of an impenitent sinner ; why may not a discourse of conscience , though long ago preached , be suffered to revive and live for the salvation of those that shall have grace to reade it aright ? especially considering that these sermons were perfected by himself in his life time ? much i could say in commendation of this worthie divine , both in regard of his unwearisome pains in preaching , consuming his own bodie to save the souls of others , as also of his learning and exemplarie pietie : but i forbear . all that i will say is this ; they that fully knew him did love and reverence him : and if any did disesteem him , it was because they did not fully know him . he is now a shining starre in the firmamēt of heaven . and there are hundreds of people that will blesse god to all eternity for his pains . he needeth not our praises , but our imitation . all that i desire from you that reade this short treatise is this , that ye would either get a good conscience by the reading of this book , or bring a good conscience to the reading of it . labour to make an addition to the heavenly joyes of this faithfull servant of god by making this book a means to bring thy soul to those heavenly joyes which are at gods right hand for evermore : which are joyes unspeakable and glorious , so great that , * as s. augustine saith , if one drop of the joyes of heaven should fall into hell , it would swallow up all the bitternesse of hell. and that god would make you heirs of this joy , is the prayer of your soul-friend edm. c. a table of the contents . an enquiry after a mans estate before god. coloss . . . what a mans estate before god is pag. ministers are to enquire after the estate of their people every man is either in an estate of grace or sinne this estate may be known why every man ought to enquire after his own estate means whereby a man may come to know what estate he is in impediments which hinder this knowledge motives to be diligent in this enquirie . a treatise of conscience . rom. . . what conscience is i. proposition . there is in every man a conscience why the lord did plant a conscience in every man ii. proposition . the light that conscience acts by is knowledge . of gods law ; the light that conscience acts by is knowledge . of our selves . the great necessity of knowledge iii. proposition . the office of conscience is to bear witnesse , accusing or excusing . foure properties of this witnesse-bearing it is . supreme . impartiall . faithfull . privie . the parts of this witnesse-bearing : i. it s single witnessing . what we have done . what we intend to do ibid. . what is the bent of our hearts ibid. ii. it s judiciall bearing witnesse . about things to be done or omitted : where are considered . it s office , . to judge . to counsel . its adjuncts : it is either . illightned . erroneus . doubting . scrupulous . faithfull . or . unfaithfull . about things alreadie done or omitted : and here also . it is office is , . to approve . to absolve . to mislike . to condemne . its affections : it is either . tender . sleepie ibid. . benumbed , or . seared from all th●se proceed two other adjuncts ; i. a quiet conscience : concerning which is considered . what it is . how that in the godly differeth from that in the wicked . how to know whether we have it or no where is handled ; whether a child of god may fear death , and how farre whether a wicked man may be desirous to die , and in what cases the great benefit of peace of conscience ii. an unquiet conscience what it is , and the causes of it the degrees of it the difference of it in the godly and in the wicked how a man may keep peace of conscience how it dependeth upon obedience what manner of obedience that is which peace of conscience dependeth upon ? what a man must do to be freed from a burdened and troubled conscience as conscience beareth witnesse of our actions so of our persons it can and doth inform every man what estate he is in how it doth this when it doth this why many neverthelesse are deluded about their estate what a good conscience soundly renewed is what a weak and infirm good conscience is iv. proposition . the bond of conscience is the law of god . the primarie and supreme , is gods word gods law bindeth the consciences of the regenerate . the secondarie and relative , others , or our selves . others may bind our conscience , as magistrates , superiours ; and how farre ibid. . we may bind our own consciences by lawfull vows and promises what vows are unlawfull and not binding ibid. of the vow made to god in baptisme , how great it is , and how much to be regarded an enquiry after a mans estate before god. coloss. . . whom i have sent unto you for the same purpose , that he may know your estate and comfort your hearts . the estate of a man before god is the relation that he standeth in unto god , as god is the free fountain of all spirituall life and salvation , and the determiner of mens everlasting conditions either in heaven or in hell : so that when we question about a mans estate , we question , whether he be in christ or not ; whether he have true grace yea , or no ; whether he be one of gods children or no , or whether he be yet no better then a reprobate . there be three things to be considered in this definition of every mans estate . first , it is a relation unto god ; not as a man is in himself , it may be rich , it may be poore in the world ; but i speak here as he is in relation towards god , whether he be rich towards god , yea or no. i do not speak as a man is in regard of others ; it may be he is a father or a sonne , a master or a servant , a king or a subject : but in relation to god , whether gods sevant or no , gods child or no. salute apelles , saith paul ; and he telleth us in what estate apelles was in before god , namely , in an estate of approbation , approved in christ . and the same apostle speaketh on the contrary of the unconverted gentiles , that they were strangers from the life of god , ephes . , . secondly , as it is a relation unto god , so it is a standing relation : that wherein he standeth towards god , that is a mans estate before god. there is a difference between one that doth sin and one that is in the state of sinne : a child of god may sinne , but he is not in a state of sinne ; you cannot call him a wicked man. so also there is difference between one that doeth some good actions and one that is in a good estate : a carnall man may do some good things , but he is not in a good estate . the estate of a man is a standing thing , it is the relation that he standeth in towards god. thirdly , it is the relation that a man standeth in towards god as he is the free fountain of spirituall life and salvation . it is not every standing relation towards god : for a man may be considered in relation to god as a creatour , and so the heavens and the earth and the very brute beasts stand in relation to god as they are his creatures ; but they have not this estate that we speak of , which is a relation to god as the free giver of spirituall life and salvation ( he is free , he may choose whether he will give it or no. ) now this is a mans estate , the relation he standeth in unto god , whether the lord hath given him his saving grace , yea or no ; spirituall life in christ jesus , yea or no ; title to heaven and salvation , yea or no ? this is the meaning when we speak of a mans estate . it is said of sodom , they were sinners before god : that is they were in a bad estate , a state of sinne . it is said of zachary and elisabeth , they were both righteous before god ; that is , they were both in a very good state . all christians believe that there is a god : it behoveth every one now to consider in what estate he standeth to his god. this is a great question that we which are ministers ought to demand of our people , to know their estates . first , because we are shepherds , and are bound to look well how it standeth with our flock . if we do not labour to know your estates , we can never look well to your souls . consider that place in the proverbs , be diligent to know the state of thy flock , and look well to thy herds . where the wise man first requireth that we should look well to our flocks , and then directeth us in the manner how , viz. by being diligent to know their estate how it standeth with them . secondly , we are gods labourers ; and we must know in what estate our work standeth : else we may labour and labour and all in vain ; we may preach and exhort and call upon our people to heare and believe , and obey ; and all this may still be in vain , if we do not enquire in what estate they are . this is the reason why paul could not forbear sending and enquiring how it stood with the thessalonians , in what estate they were in , how it went with their faith , whether they kept it or no , lest the tempter had tempted them , and his labour should have been in vain ; for so it had been for all his preaching and teaching them if they had not been in a good estate : therefore he sent to know . thirdly , we are to take the care and the charge of your souls : now then how can we be quiet if we do not know in what estate your souls be ? a good father cannot be at quiet if he do not know how it is with his children : how if they should be sick ? how if undone ? oh it would comfort a good father to know his children to be in good case : but if it were otherwise with them , though it would grieve him much yet he had rather know it then not ; for if he know it he can better tell what to do . so it was with the apostle ; his very bowells yerned upon the philippians , oh my poore people , thought he , i wonder what estate they be in . how if they totter ? how if they miscarry ? how if the devil have tempted them to sinne and to apostatize ? how if they be in trouble of conscience ? he could never be at quiet till he knew their estate : i trust in the lord jesus , saith he , to send timotheus shortly unto you , that i also may be of good comfort when i know your estate . he had a great care of their souls , and therefore it would comfort his heart to know what estate they were in . fourthly , we are teachers , and therefore we must know the estate of our people : otherwise we are ignorant what doctrine to provide for them , what points to handle among them . paul in this epistle to the colossians , knowing onely their estate in the generall , delivereth abundance of generall precepts and exhortations unto them : he describeth unto them the mystery of christ , admonisheth them to continue stedfast therein , to embrace the preaching of the word , to beware of philosophy and the vain traditions and sophistry of men , to take heed of doting upon ceremonies , which are all ended in christ , to set their affections on heaven , to mortifie the deeds of the flesh , to put off the old man ; he warneth them to be loving and humble : he biddeth wives do their duties to their husbands , and husbands to love their wives ; children to obey their parents , and parents to encourage their children ; servants to obey their masters , and masters to deal well with their servants ; all to continue in prayer , watchfulnesse , thanksgiving ; to walk wisely towards them that are without , to be carefull of godly & holy communication : thus knowing their estate onely for the generall he teacheth them in generall , and therefore now he concludeth , as if he should say , i speak somewhat generally because i do not know your estates in particular ; and therefore i send to you tychicus , a faithfull good minister , that he may learn your estates in particular , and deal with you answerably . it may be some of you want corrosives ; it may be some of you want cordials ; it may be some have need to be searched and humbled , some of you to be encouraged and comforted : i have sent him to enquire into your estates in particular , that he may do accordingly . whom i have sent unto you for the same purpose , that he may know your estate and comfort your hearts . the use of this is threefold . first , for instruction . hence we may see that a minister doeth but his duty when he enquireth into mens estates how they stand before god : it is not prying into other mens matters ; it is not busi-bodinesse in other mens affairs ; it is not a spirit of meddling : no , a ●inister doeth but his duty when he doeth it . how can a physician apply true and proper physick unlesse he enquire into the state of mens bodies ? now a minister is a physician to mens souls ; and therefore he is to enquire of the state of mens souls how they stand before god. they are men of belial that say , what ? must the minister know all ? and , can there be nothing done but the minister must heare of it ? these are very evil speeches . the minister doeth but his duty when he is inquisitive . the second use may be for reproof . if it be the duty of a minister to enquire of mens estates before god , then those people are too blame that will not make known their estates . what is the reason that so many men abide in a rotten estate , but because they are loth to open truly and fully what they are to gods ministers ? nay many are like them in the prophet , who say to the seers , see not . they would not have gods ministers see what they do , nor see what they are . i confesse there be some that will open something about their estates , but not all they know by themselves : they keep in the main ; like some foolish clients who misinform their counsel , making their case better then indeed it is , and so their cause miscarrieth : so some keep in that which would give most light to judge of their estates : but this ought not so to be . i can tell you an example of one that being troubled about his estate before god , and some ministers being by , oh , saith he , i will tell you all that i know of my self ; i 'le not hide a syllable from you : and if i be yet no better then a wretch , i beseech you tell me plainly that i am so ; and if i be in christ , i beseech you prove it plainly unto me . this man took a right course , and thereby through gods mercy came in a little space to the assurance of his own blessed estate and condition . thirdly , for exhortation . let gods ministers know of your estates , that they may be able to speak to you accordingly . by this means they may speak words in due season , and like wise house-holders give every one his portion . if you had but a cut finger , would not you be glad to have the right plastre ? and if you had a burning fever , would you not desire the right remedy ? how much more in curing the sicknesse of the soul ? now from the text it self without any cutting up of the words we may gather foure propositions : . that there is an estate that every man is in , either an estate of grace or an estate of sinne . . that this state may be known . . that every man should be willing to have his estate examined , that it may be known whether it be good or no. . that a man can never have true comfort till it be known that he is in a good estate . . for the first , that there is an estate that every one is in , either of grace or sin ; see this in simon magus : i perceive , saith s. peter , thou art in the gall of bitternesse and in the bond of iniquity . see , he telleth him what estate he was in , viz. a very bad estate , in a desperate and damnable condition . in this state of sin and misery are all they that are not renewed by christ jesus . and for the other see an example , rom. . . salute rufus chosen in the lord : the text there telleth us what estate he was in , a very good estate ; he was a man in christ , a choise man , that is , a man in the state of grace and salvation . in this estate are all they that are called and sanctified and made new creatures unto god. every man is in one of the two estates : there is no middle estate which is neither the one nor the other , but in one of these two are all the whole world . the reason is , . from everlasting the world was divided onely into two ranks , either elect or reprobates . . here in this life the world is divided onely into two companies either godly or ungodlie . . at the day of judgement the lord will divide the whole world onely into two sorts , either sheep or goats . ii. for the second proposition , this estate may be known : especially every man may come to the knowledge of his own estate before god. i do not say that every man may know whether he be elect or reprobate : yet this i say too , that a godly soul may know that it is elected to life . the apostle exhorteth all that are godly to give diligence to make their election sure , . pet. . . he that atteineth to that faith which the apostle calleth the faith of gods elect , titus . . and receiveth the word of god , as paul saith the thessalonians did , and thence concludeth they were chosen of god , . thess . . , . he may attein to much assurance of his election . but though a godly man may know he is elected of god , yet for reprobation the case is not alike : . because ungodlinesse is not alwayes joyned with perseverance . . besides , god hath many reasons why he doth not reveal mens reprobation unto them : they would then be outragious in evil , desperate in wickednesse ; there could be no order or government in humane life : besides that , the form of christs administration of his kingdome could not be so as it now is : for christ hath bid his ministers preach the gospel to every creature , to whole parishes and towns , and except none : christ will not tell his ministers which be reprobates and which not , that they may preach unto all , and labour to work upon every soul ; and there is none in a parish but the minister must look upon him as one who may be saved : christ will not tell his people which be reprobates , that they may look upon every one as one that may be wonne to the faith for any thing they know : christ will not tell the reprobates themselves that they are reprobates , that every one of them may come to the use of the means ; how do they know but they may find grace ? yea and the lord doth seriously call them ; and it is their fault if they obey not . it is gods infinite mercy , that election , which is such a comfortable point , may be revealed to gods children ; and that reprobation , which is so intolerable and bitter , is not revealed to the reprobate . neverthelesse let me adde , that some particular men have known their own reprobation , as cain and judas , &c. and there be shrewd signes of it : ( i do not speak it as though i meant to perswade any man that he is one , but onely that he may take heed of them . ) . malicing the known truth is a very shrewd signe : as , when men know that godlinesse is pleasing to god , and yet they hate a man for it ; when men know the minister is commanded to rebuke sinne , and yet they will spite him for so doing : this is a very shrewd signe . paul persecuted the truth ; but yet , saith he , i obteined mercy , because i did it ignorantly , . tim. . . intimating that if he had done it against knowledge he had been in danger to have found no mercy . and therefore ye that mock and hate those wayes which god hath commanded , i beseech you , take heed lest ye sin unpardonably . . absolute apostasie is a shrewd signe too of reprobation : when men have been very forward in the profession of the truth , and fall totally away and prove miserably profane , as the apostle , sheweth , heb. . . . finall impenitency . this is an infallible signe of reprobation , when a man liveth in sin , dieth in sin , & goeth away without repentance . luke . . except ye repent ye shall all likewise perish . there be many of us have stood out long in impenitency ; let us take heed lest if we stay any longer we fall upon this great evil . i return to the point : a man may come to the knowledge of his own estate before god. i do not mean , whether he be in the state of election or reprobation : but he may know , whether he be in the state of salvation or damnation , that is , whether he be in the way that leadeth to heaven or hell , whether he be in such a case that if he die now he shall be saved or not saved : every man may thus know in what estate he is ; because the word of god sheweth a man this : as for example , he that committeth sinne is of the devil . mark ; the apostle telleth us what estate that man is in that liveth in sinne , in a very bad estate . so on the contrary ; he that hath this hope purgeth himself . mark ; the apostle telleth us what estate that man is in who purgeth himself ; he is in a very good estate , in a state of true hope in christ . and so . cor. . . the apostle nameth divers who are not in the state of salvation but of damnation : if they die in such case they cannot inherit the kingdome of heaven . so that if a man will but search the word , and believe that god doth say true , he may know his estate . . without this knowledge a man cannot have an accusing or an excusing conscience in respect of his estate : but men may have , yea many men have , a conscience accusing them of being in a very bad estate ; and many men have an excusing conscience that plainly doth witnesse that they are in a very good and gracious estate . i and my people are wicked , saith pharaoh . his conscience did accuse him of being in a bad estate . i am holy , saith david ; i am thy servant . his conscience told him he was in the state of grace . so that ye need not go farre to know what estate you are in : there is that in your bosome that can decide the matter . . men cannot desire nor flie f● o an unknown estate : but men are commanded to flie from a bad estate , and seek out a good one : therefore they may know the one and the other . o generation of vipers , who hath warned you to flie from the wrath to come ? bring forth therefore fruits meet for repentance , saith john to the pharisees . he supposeth these men might easily know that they were in a very bad estate , or else how could he say thus unto them ? before i come to the uses let us consider these three things : . that every man living is born in a very bad estate . we all know it well ; but oh that we would consider it ! we are all by nature children of wrath . now here lieth the question , when did we change our estates ? we are in the same state of damnation wherein we were born except we are come out of it . i say , here lieth the question , whether we are come out of it or no , whether we have mended our estate . . consider that the greatest part of the world never mend their estates : but as they were born in a cursed estate , so they live and die in it . and i speak not this of heathen onely ; but alas ! how many in the visible church do so ? how many were there in the church of philippi whom the apostle could not think of without weeping when he considered in what estate they were . so in the church of corinth , not many wise , not many rich , not many noble called ; but commonly the meanest in the eye of the world were in the best estate towards god. nay more then so ; many of them who seek to get into a good estate misse of it and perish . see , luke . . strive to enter in at the strait gate : mark ; it 's a strait gate , and letteth but few in : for many shall seek to enter in and shall not be able . here and there a few even where the constant ministery is . . consider that it is a marvellous hard thing to passe from state unto state , from a bad to a good estate . there is a very vast gulf between the state of sinne and the state of grace , and it is marvellous hard to passe it . these things premised , the uses follow . . this point may be many wayes usefull : first , for instruction . if god hath made it possible unto us to find out what estate every one of us is in , then sure he would have us go about it and enquire after it . god might have left us to perish in our naturall blindnesse , never to have known in what case we had been untill we were past recovery . first , we are all wanderers from god and from the wayes of peace , and therefore god might justly have suffered us for ever to have wandred , and never to have been able to find out whether we had been right or wrong . secondly , god hath dealt so with some : he hath suffered some to go on all their dayes blindfold to hell . thus the lord dealt with the scribes and pharisees ; let them alone , saith he , they be blind leaders of the blind : and if the blind lead the blind , they will both fall into the ditch . ye see the lord hath dealt so with some ; and it is his mercy he hath not dealt so with us . sith god hath made it possible for us to know , it is our duty to enquire after it : and that yet further for these reasons : . first , because the lord commandeth it : examine your own selves whether ye be in the faith ; prove your selves : know ye not your own selves , how that jesus christ is in you , except ye be reprobates ? where ye see the apostle commandeth the duty of self-triall : and consider how he presseth it upon us : . do ye not know what estate you are in ? then examine and enquire . do ye think ye are in a good estate ? look ye prove it , and be sure ye be not in an errour . do ye object ye do not know , neither can ye know ? no ? then your estate is very bad : find out some good tokens in you , except ye be reprobates . this command makes it a clear duty . . but a second reason to prove it our duty to enquire what estate we are in , is , because without the knowledge thereof we can never have any true peace in our consciences : the conscience must needs be without peace so long as we are ignorant of what estate we are in : being justified by faith we have peace with god through our lord jesus christ . first the apostle sheweth their estate ; they were in a state of justification : and from the knowledge thereof they had peace . we are bound to get true peace to our consciences ; oh , what a lamentable maze are vve in till our consciences have peace ! and this they cannot have untill vve are fully acquainted in vvhat case vve stand before god : acquaint thy self with god , and be at peace . . thirdly , vve can never be fit for any duty of gods vvorship as long as vve knovv not vvhat estate vve are in : we can never be fit for any holy duty , to heare , pray , receive the sacrament : let a man examine himself , and so let him eat , &c. first he must examine in vvhat estate he is before he can be fit for that high service . so for repentance : let us search and try our wayes , and turn again to the lord : first find our selves in an ill estate , and then return . so for joy ; it is a duty to rejoyce in the lord : but vve are never fit for rejoycing till vve have proved vvhat estate vve are in : let every man prove his own work ; so shall he have rejoycing . we can never be fit for any duty untill vve knovv in vvhat estate vve are in , because every duty varieth according as the estate of every man is . to instance in prayer ; he that is not in the state of grace must pray one vvay , and he that is in the state of salvation must pray another vvay : the one that he may be converted and brought home to god ; the other , that he may be strengthened and encreased in grace . and so for the duty of hearing , &c. the second use is for direction ; to let us understand by vvhat means vve may knovv vvhat estate vve are in . there be foure means to know this . . by our outward and inward actions . i do not say , by our outward actions : for a man may be in the state of hypocrisie , and yet his outward actions may be good . neither do i say by our inward actions alone : for a man may be in the state of self-deceit , and yet say his heart is good and his meaning and mind good . but i say , by them both put together . our saviour setteth it out by a tree ; every good tree bringeth forth good fruit : but a corrupt tree bringeth forth corrupt fruit . so if the heart bringeth forth the fruit of righteousnesse ▪ joy in good things ▪ patience , meeknesse , gentlenesse , love , obedience , godly conversation , &c. these evidence a good estate : but if the heart bringeth forth deadnesse , earthlinesse , impatience , evil conversation , &c , these are corrupt fruits and signes of a very bad estate . . ye may know what estates ye are in by your inclinations and dispositions , from whence these actions proceed . are your hearts inclined heavenward and god-ward , as davids ? are ye bent to holinesse and self-deniall , &c. as a bow is bent to shoot the arrow ? this is a signe of a good estate : as . chron. . . there is speech of setting the heart to seek god. ye know when a man will do a thing indeed , we say he is set on 't . it may be ye do some good duties , make some fair offers of seeking god ; but are your hearts set on 't ? or are they set on the world and inclined earth-vvard ? the inclinations of every creature in the vvorld do ever shevv vvhat the creature is . hovv do vve knovv that a stone is heavy ? because it inclineth dovvnvvard . hovv do vve knovv a man is cholerick ? because he is inclined unto vvrath . so a mans estate may be knovvn by his constant inclination either to good or evil . . one may knovv vvhat estate he is in by that reflexive act which is proper onely to man. there is an act in mans soul ( vve call it a reflex act ) vvhich no creature hath but onely man , vvhereby he can perceive vvhat himself is and doeth . when a man thinketh or speaketh , he can reflect upon himself , and perceive vvhat he thinketh or speaketh : vvhen he prayeth , he can reflect upon his ovvn heart , and perceive hovv it carrieth it self all along in his prayers . i say , no creature in the vvorld hath in it this reflexive act but onely man. the fire burneth , but it cannot reflect upon its ovvn burning : oculus non videt se videre , the eye seeth , but it doth not see that it doth see ; that is , that creature doth not perceive vvhat it doeth vvhen it seeth . but every man hath this reflexive act in him , vvhereby he is privie to vvhat himself thinketh , doeth , is . none knoweth the things of a man , save the spirit of a man that is in him . this is the reason vvhy some knovv not vvhat estate they are in , because they choke their ovvn spirit and hoodwink their consciences . thine ovvn heart knovveth hovv it is vvith thee , and vvould faithfully tell thee if thou vvouldst enquire of it and hearken unto it . search vvith gods candle , and thou mayst easily find vvhat is in thee . the spirit of a man is the candle of the lord , searching all the inward parts of the belly . . ye may knovv vvhat estate ye are in by a certain kind of feeling . as there is a kind of bodily feeling vvhereby every man knovveth the estate of his body whether he be sick or in health , so there is a spirituall feeling . the tvvo disciples did feel their hearts burn : paul did feel a great combat in him betvveen the flesh and the spirit : so if men be covetous and vvorldly , they may feel it . yet indeed some men be past feeling : their case is the vvorse because they cannot feel hovv bad it is : but for the most , they may easily feel what their estate is . the third use is , to shevv you the impediments that hinder this knovvledge . if you vvould attein to knovv vvhat estate you are in , then remove the impediments ; vvhich are . vain thoughts . men vvho are in a state of sinne and vvrath , yet have many vain thoughts lodging within them keeping them from knowing it : god is mercifull ; and christ died for sinners ; and , there be worse sinners then they ; why should they think so ill of themselves ? and , they may be better all in good time : these vain thoughts hoodvvink their eyes that they cannot see their estate , nor resolve that it is so dangerous as indeed it is . o jerusalem , wash thy heart from wickednesse : how long shall these vain thoughts lodge within thee ? they were in a very bad estate ; and yet they had such vain thoughts that they could not see it . . presumption is another impediment . men pray , and heare , and do other good duties , and so take all to be well without serious examining . this was the case of the laodicean people : they thought they had that in them which they had not , and that their estate was good , when it was nothing so . another let are the cares of this life : whereby the heart is so occupied that it doth not find time to search its own estate . therefore our saviour saith , take heed that your hearts be not overcharged with the cares of this life , lest that day come upon you unawares ; intimating that these cares are great lets from considering our estates . . another let is an evil conscience , which affrighteth a man so soon as he beginneth to stirre , and maketh him afraid to go on to look soundly into his estate . he that doeth evil hateth the light . . another let is ignorance . there is none that understandeth , none that se●keth after god. mark ; they did not seek in what case they stood before god because they did not understand . . another let is spirituall sloth and sluggishnesse of heart . men cannot endure to take pains with their own hearts till they have made out a true judgement in what case they are ; they begin and quickly give over ; and so for want of diligence and pains-taking make nothing sure . the last use is for exhortation ; that all men would bestirre themselves and set in earnest upon this enquirie , that we may every one know in what state we stand . . consider , this is an enquiry about our souls . we enquire about our outward man , about the estate of our bodyes , and vvorldly affairs , &c. oh , let us not neglect this main enquiry , am i in christ , yea or no ? am i a new creature , yea or no ? doth my soul live to god or no ? . consider , this is a question about our everlasting estate . we can never have comfort untill we have put this out of question : and therefore this is a question which all questions must give way unto . if ye be not in christ , ye had need lay aside all and look about it onely . hovv can men eat , drink , sleep , &c. sith the wrath of god abideth upon all unbelievers ? methinks our souls should take no content , do nothing else but faint after christ , untill we know our interest in him . i say again , this is the grand enquiry , that businesse which all businesses must give place unto . oh , the sloth of our souls ! let us in time awake and rouse them up , and never rest untill we know our own estate to be good before god , that so our hearts may have comfort , and that with god. a treatise of conscience . rom . . . which shew the work of the law written in their hearts , their consciences also bearing them witnesse and their thoughts in the mean while accusing or else excusing one another . i have shewed you , that every man is in an estate before god. and that hath made way now to a treatise of conscience ; which will shew us what estate we are in before god. i desire to handle it common-place-wise : and first i will tell you in brief what the conscience of every man is . i say , of every man : for angels and devils have a conscience too : ye may see it in the speech of the angel to john when john would have worshipped him , i am thy fellow-servant , saith he , see thou do it not . mark ; he had a conscience that could say , i am a servant , and therefore must not take worship to me . so for the devils : when our saviour bade them come forth of the possessed , they say , art thou come to torment us before our time . see ; they had a conscience that told them there would be a time when they should be further tormented . but i am not to speak of such consciences , but of the conscience of man. now the conscience of man is the judgement of man upon himself as he is subject to gods judgement . divines use to expresse it in this syllogisme , he that truly believeth in christ shall be saved : my conscience telleth me this is gods word . but i believe truly in christ : my conscience telleth me this also . therefore i shall be saved . and so also on the contrary side . so that conscience is a mans true judgement of himself : if we would judge our selves ; that is , if we would bring our selves before the tribunal of conscience to receive its judgement . foure propositions are conteined in that portion of scripture which i have chosen to make the subject of this ensuing treatise , rom. . . . that there is in every man a conscience . [ their consciences bearing them witnesse , ] every one of them had a conscience bearing them witnesse . . that the light which conscience is directed to work by is knowledge . [ written in their hearts . ] . that the bond that bindeth a mans conscience is gods law . [ which shew the effect of the law written in their hearts . ] . that the office and duty of conscience is to bear witnesse either with our selves or against our selves , accusing or excusing our selves or actions . [ bearing witnesse , and their thoughts accusing or excusing one another . ] i begin with the first . proposition i. there is in every man a conscience . there was a conscience in all these heathen in the text ; their consciences bearing them witnesse . there was a conscience in the scribes and pharisees : being convicted of their own consciences . there is a conscience in good men : as in paul ; our rejoycing is this , the testimony of our conscience . there is a conscience in wicked men : their mind and conscience is defiled . as it is impossible the fire should be without heat , so it is impossible that any man should be without a conscience . indeed we use to say , such an one hath no conscience : but our meaning is , that he hath no good conscience . but every one hath a conscience , either good or bad . the lord engraved conscience in man when he created him at first . true it is , since the fall of man conscience is miserably corrupted ; but man can never put it off : conscience continueth for ever in every man , whether he be in earth or heaven or hell . the most base and devilish profanelings in the world have a conscience : let them choke it or smother it as much as they can , let them whore it or game it or drink it away as much as they are able for their hearts ; yet conscience will continue in spite of their teeth . . no length of time can wear this conscience out . what made josephs brethren to remember the cruel usage they shewed him but conscience ? it was about tvventy years before ; yet they could not vvear it out . . no violence nor force is able to suppresse conscience but that one day or other it will shew it self . what made judas go and carry back the money that he betrayed our saviour for , and also to cry out , i have sinned , but conscience ? no question but he laboured to suppresse it ; but he could not . . no greatnesse nor power is able to stifle conscience , but that it will one day like a band-dog flie in a sinners face . what made pharaoh crie out , i am wicked , but conscience ? he vvas a great king ; and yet he vvas not able to over-povver conscience . . no musick , mirth , or jovializing can charm conscience , but it vvill play the devil to a vvretched soul for all that . what vvas the evil spirit of melancholy that came upon saul , but conscience ? he thought to allay it with instruments of musick ; but it still came again . . death it self is not able to part conscience from a sinner . what is that vvorm that shall never die , but onely conscience ? and in hell conscience is as that fire that never goeth out . i confesse some seem to have lost conscience quite : they can omit good duties as though they had no conscience at all : they can deferre repentance and turning to god as though they had no more conscience then a beast : but one day conscience vvill appear , and shevv plainly , that it vvas present vvith them every moment of their lives , and privie to all their thoughts and all their vvayes , and set before them all the things that they have done . be men never so secure and senselesse , and seared for the present , conscience vvill break out either first or last : either here or in hell it vvill appear to every man , that he hath and ever had a conscience . novv the reasons vvhy the lord did plant a conscience in every man living are , . because the lord is a very righteous judge : and as he commandeth earthly judges not to judge vvithout vvitnesse : so he himself vvill not judge vvithout vvitnesse , and therefore he planteth a conscience in every one to bring in evidence for him or against him at gods tribunall . . because the lord is very mercifull . we are vvonderous forgetfull and mindlesse of god and of our ovvn souls , and have need to be quickned up to our duties : therefore the lord hath given every one of us a conscience to be a continuall monitour . sometime vve forget to pray , and then conscience putteth us in mind to go to god : sometime vve are dull in the duty , and conscience is as a prick to quicken us . sometime our passions are distempered , and then conscience checketh and commandeth us to bridle them . we should never be kept in any order if it vvere not for conscience : therefore hath the lord in mercy given us a conscience . the first use is , to condemne that diabolical proverb common among men ; conscience is hanged a great while ago . no , no ; achitophel may hang himself , but he cannot hang his conscience : saul may kill himself , but conscience cannot be killed . it is a worm that never dieth . as the reasonable soul of man is immortall , so conscience also is immortall . secondly , this condemneth such as go about to suppresse conscience : their conscience maketh them melancholick and lumpish now and then , and they go about to shake it off . alas ! why do ye go about that which is utterly impossible ? ye may suppresse it for a while , and gagge it for a while ; but ye can never shake it off . conscience sticketh so close that a man may as soon shake off himself as his conscience . and indeed his conscience is himself : let a man examine himself , that is , his conscience . judge in your selves , that is , judge in your consciences . thirdly , this confuteth that drunken opinion , that conscience is nothing but a present fit of melancholy . no ; it causeth it may be the present melancholick fit , but it is not it . conscience is a standing power in a man that is evermore with him , and will evermore judge him and condemne him if he be guiltie before god. it will be with him when his dumpish fit is over . let him laugh and be merry ; yet conscience lies at the bottome of all , and will spoyl all the mirth . let the drunkard be never so joviall ; i will not believe but conscience in the midst of that drunken mirth causeth some sadnesse within , and telleth him this is a very wicked life . let the carnall hypocrite daub up the matter with good duties and good prayers and good hopes ; i cannot believe but there is a conscience lieth at the bottome and telleth him he is rotten for all this . you may see this in cain : he had been at a good duty , sacrificing to the lord ; but his countenance fell when he had done , conscience did lie at the bottome , and did tell him god did not accept him . conscience is with evil men at church at sermon , at sacrament , and telleth them secretly that they are not the persons to whom the blessing of these ordinances belong . lastly , this may be for exhortation to the godly ; that they would consider this , that they have ever a conscience within them ; and that therefore they would labour alwayes to keep it void of offence : which was pauls exercise , acts . . take head you offend not your consciences in duties of piety towards god , in your prayings , hearings , &c. no nor in your callings , eatings , drinkings , liberties , recreations : look alwayes to your consciences , that you offend them not , because they are ever with you . when two live ever together , they had need not offend one another ; else there will be no quiet : you and your consciences must ever live together : if ye offend them ▪ ye are like to have very ill lives . better live with a curst scold then live with an offended conscience : ye had better offend the whole world then offend conscience . there are none whom ye are alwayes to live with ; but conscience ye are alwayes to live with . ye are not alwayes to live with your husbands , nor alwayes with your wives , nor alwayes with your parents or masters ; there is a time when you must part : but conscience and you will never part : therefore labour to keep it void of offence . and thus much of the first proposition ▪ there is in every man a conscience . proposition ii. the light that conscience acteth by , is knowledge . this knowledge is twofold ; . of gods law , . of our selves . . the knowledge of gods law . to know gods will what is good , what is bad ; wha● god commandeth , what he forbiddeth . every man under heaven hath this law of god in some measure writ in his conscience . i confesse gods children onely know gods law to purpose , as it is a light to guide them in the way o● salvation : but all the world have some measure of knowledge , whereby they may gather tha● there is a god , and that he ought to be worshipped and obeyed , and that he hath powe● over life and death . all the world have knowledge in some measure what is good and what is not , what is to be done and what not , what is according to conscience and what not : all the world have this knowledge in some measure ; i do not say , enough for salvation , but enough to make them inexcusable before god for not following that light , and not living according to that knowledge which they have . if there were not some light in this behalf , some knowledge of the law of god in every man , conscience could do nothing . . knowledge of our selves : this also is the light that conscience acteth by . there is in every man some measure of knowledge of himself according to the measure of knowledge that he hath of gods law . our consciences look backward and forward ; forward to gods law , and backward on our selves , whether we be such as gods law requireth , yea or no. first , ye may find this in good men . this light did the conscience of david go by : i was upright before god , saith his conscience , and i kept my self from mine own iniquitie . his conscience had a light whereby he knew what he did . secondly , ye shall find this in wicked men . this light the conscience of achan went by : i have sinned against the lord god of israel , and thus and thus have i done . these are the two lights that every mans conscience goes by : it hath light in some measure to know the law of god , what he should do and what he should not do ; and it hath light in some measure to know himself , what he hath done or not done , whether he hath done as he should yea or no. now these two lights are necessary ; as thus i prove . first , the knowledge of gods law is necessary , for else conscience cannot work . a drunkard might be drunk every day in the yeare , and yet conscience could not trouble him nor condemne him of sinne unlesse he knew the law , that god hath forbid drunkennesse . and so the swearer . and so evil words and bad thoughts conscience cannot accuse for , unlesse there be so much light as to know they are forbidden . and therefore divines do all say that the synteresis is necessarie to the exercise of conscience . the synteresis is this : when a man keeps in his mind the knowledge of the things conteined in gods law : namely , that we must obey god , honour our parents , not commit adultery , not kill , not steal , not lie , not covet , &c. unlesse the knowledge of these be kept in mind conscience cannot work . and therefore when we would stirre a mans conscience , we appeal to his knowledge ; know you not that the unrighteous shall not inherit the kingdome of god ? as if he had said , your own consciences may condemne you to the pit of hell if ye be unrighteous , because your synteresis can tell you that the unrighteous shall not inherit the kingdome of god. this is the reason why we say that there is a naturall conscience and there is an illuminated conscience ; because some have no light but onely the light of nature , some have besides the light of gods word , which sheweth that which nature sheweth , and much more clearly , and teacheth many things more which nature cannot teach : and hence the conscience of the illightned condemneth for such things as the naturall conscience never stirreth about . secondly , the knowledge of our selves is needfull ; else conscience cannot act neither . though we know what gods law requireth and what not , what is good and what not , yet unlesse we know whether we go with it or against it , conscience cannot accuse nor excuse . as for example ; a close hypocrite , he knoweth well enough that the lord hath condemned hypocrisie , and that hypocrites must have their portion in hell : yet if he do not know himself to be an hypocrite , his conscience can never condemne him for being one . and therefore both these knowledges are necessary , as vvell the knovvledge of a mans self as of gods lavv . many vvho had a hand in crucifying our saviour , sinned grievously ; yet they sinned not against knovvledge , because they knevv not vvhat they did : father , forgive them , they know not what they do . thirdly , it is a contradiction to say a blind conscience in act . the conscience cannot be blind and yet actually condemne . indeed the conscience it self may be blind , but it can never act and be blind : if it truly accuse or excuse it must have some light . it is true , it may erroneously excuse or accuse , and yet have no true light : seeming light is enough to do that : seeming knovvledge is enough to make conscience erroneously excuse : as they vvho killed the apostles , their consciences excused them , and told them they did god good service : they seemed to knovv it vvas good service to god , and therefore their consciences excused them , &c. thus ye see that the light that conscience vvorketh by is knovvledge . the use of this point is first , to let us see the infinite necessity of knovvledge . as good have no conscience at all as conscience vvithout knowledge : for it cannot act and perform its office . this is the reason vvhy so many thousands go on in their sinnes vvithout repentance , because being ignorant they have no conscience to prick them thereunto : as jer. . . no man repenteth him of his wickednesse , saying , what have i done ? why , vvhat vvas the reason that conscience did not prick them , and say , this thou hast done and that , thus ye have rebelled , & c ? the text answereth in the next verse , my people know not the judgement of the lord. the stork knoweth her time , and the turtle , and the swallow ; but my people do not know their duties . another use is , to exhort us that we would labour to perfect the light of conscience , that it may be able to guide us and direct us unto heaven . our conscience hath knowledge enough by the light of nature to make us inexcusable , and to clear the justice of god though he should damne us for ever : but there must be a greater light then that , that must guide us to heaven . o let us pray to christ the true light to set up this light in us , that we may never be at a losse in our way to happinesse , never step out of the right path but our conscience may be able to put us in again , never go slowly but our conscience may spurre us on faster ; that our conscience may not be like the snuff of a candle in a socket , that flameth up now and then , and then is dark again , and again it flameth out and is dark again : a man may see his book by it , but he cannot see to reade ; he may see his pen and ink by it , but he cannot see to write ; a woman may see her needle and cloth by it , but she cannot see to work : so it is with some mens consciences : their light is so dimme that they can see the duties , but they cannot see to do them ; they can see the commandments of god , but they cannot see to obey them . o labour to perfect the light of your consciences , that ye may see to walk by them . and thus much also of the second proposition , the light that conscience acteth by , is knowledge . now i should come to the third proposition which as i first propounded them was this , the bond that bindeth conscience is gods law : but i will now a little alter the method , and make the other which was propounded last to be the third in the handling ; and it is this , proposition iii. the office of conscience is to bear witnesse , to accuse or excuse . conscience is put into this office by god himself . it is gods officer : not onely his register-book that shall be opened at the day of judgement , wherein is set down our thoughts , words and deeds ; but it is a preacher also to tell us our duty both towards god and towards man : yea , it is a powerfull preacher ; it exhorteth , urgeth , provoketh : yea , the most powerfull preacher that can be ; it will cause the stoutest and stubbornest heart under heaven to quake now and then ; it will never let us alone till it have brought us either to god or to the devil . conscience is joyned in commission with gods own spirit to be an instructour unto us in the way we should walk ; so that the spirit and it are resisted or obeyed together , grieved or delighted together : we cannot sinne against conscience but we sinne also against gods spirit ; we cannot check our own consciences but we check and quench the holy spirit of god. the office of conscience to our selves is , to bear witnesse : my conscience beareth me witnesse , saith paul. conscience is alwayes ready to do this office , if it shall at any time be invited unto it : for conscience looketh sometimes for inviting ; sometimes it will not bear witnesse unlesse we invite it and call upon it so to do . but there will come a time when it will do it and must do it and shall do it , namely at death or at judgement : then it will bear witnesse whether men invite it or no. now it may be suppressed and silenced and kept under from witnessing ; but then it must bear witnesse and shall , either excusing or accusing , acquitting or condemning , when god shall judge the secrets of mens hearts , as the apostle speaketh . the properties that are given unto conscience in the discharge of its office are foure : . it is supreme ; . it is impartiall ; . it is faithfull ; . it is privie . . it is supreme : it hath highest authoritie ; it is the most uncontrollable and ablest witnesse that can be : the greatest , weightiest witnesse in the world ; better then ten thousand witnesses . though all the world do condemne us , yet if our own consciences do not , we need not fear : and so on the contrary , if conscience do condemne us , it will be small comfort though all the world flatter and commend and excuse us . it is a supreme witnesse : though all the angels in heaven should come and bear witnesse , their witnesse is not so uncontrollable as conscience is . there is no appealing from the witnesse of conscience ; we must ●e tried by it . if conscience do acc●se and condemne us , the lord onely is greater then our conscience , . john . . and will give judgement with it when it doth its office . and if our conscience do not condemne us , we may be confident to stand before all the judges and kings in the vvorld , yea , we may have confidence towards god , saith the text . and as conscience is supreme in bearing of witnesse , so also it is supreme in commanding . all the commands of it are powerfull and supreme : it will not be slighted : it bindeth kings and princes : nay , though god himself command the contrary , yet can we not disobey conscience without sinne . by this it appeareth , that when conscience doth witnesse its witnesse is supreme ; when conscience commandeth , its command is supreme . . conscience as it is supreme in witnessing or commanding so it is impartiall in judging . it respecteth no persons , no estates , but accuseth the richest as well as the poorest , the greatest as well as the meanest . it made great belshazzar so to quake that the joynts of his loyns were loosed , and his knees smote one against another , dan. . . it made great felix to tremble to heare paul speak of righteousnesse and of judgement . felix thought to scare paul ; but conscience scared felix . so on the other side , it is impartiall in excusing . it will give evidence of the good works of the poorest in the world as well as of the wealthiest . art thou never so mean ? thy conscience will be as ready to excuse thee if thou hast done well , as if thou wert the greatest . it is impartiall in its office : others , it may be , dare not or will not accuse , but conscience spareth none , no not it self : though its accusations do load and burden and torment it self , yet it will do its office . . conscience also is faithfull in its office and sincere . it alwaies speaketh of us as it thinketh : it may be deceived and mistaken for a time , but it never speaketh contrary to what it thinketh : it is a faithfull and sincere witnesse of our thoughts , words , actions , and courses , whether they be good or evil , so farre as it is illightned by gods word . it ever giveth evidence aright ; it never flattereth nor condemneth any without a cause : it is a faithfull and a very upright witnesse . others may dissemble with us , and commend us and applaud us when we are naught , and call us good men and good women when we are nothing so : but this will tell us plainly how vile and sinfull we are ; and if we say we are good when we are not , it will tell us plainly we lie . he that saith i know him , and keepeth not his commandment● , is a liar . mark ; though he say it , yet his conscience giveth him the lie . it is faithfull again in excusing . it beareth witnesse of every good dutie we perform and of whatsoever good is in us . though all jobs friends spake evil of him , and god himself by his outward judgements seemed to condemne him for a wicked man , yet still his conscience ( like a faithfull witnesse ) did not forsake him nay , it offered to reason with god himself , i would reason with god : i know i shall be justified , and i will never forsake mine innocency till i die . still his conscience stood for him and excused him . thus on both sides conscience is a faithfull and sincere witnesse : it will not be corrupted to speak otherwise then it knoweth the matter is . . it is most privy to what it doth witnesse . it is more privy to what we have done then all the world : it can say more for us or against us then all the world . thou knowest all the wickednesse that thy heart is privy unto , saith solomon to shimei . kings . . the use of all this is ; seeing conscience is so supreme , so impartiall , so saithfull , so privy , we should take heed how we do any thing that might give it advantage against us . if we were to appear before an earthly judge to answer for our behaviour , and should have a companion present continually with us , marking every thing in us , telling us of every fault , and witnessing it against us unto the judge , how carefull would we be of doing any thing that might give him advantage against us ? lo , we have conscience as a continuall watch-man , espying out all our wayes , setting down whatever we do amisse , checking us for it for the present , and one day accusing us before god and setting all things in order before our faces ; oh how should we then labour to get into christ jesus , that our consciences may be purged in his bloud , and study all our life long to keep peace and friendship with them . wo be to them who live in their sinne● ! they will need no other witnesse to come against them to condemne them for ever but this witnesse conscience which lieth continually in their bosomes . this i have spoken for the office of conscience , which is to bear witnesse either with us or against us : now the parts of this bearing witnesse are , first , its single witnessing ; secondly , its judiciall witnessing . by single bearing witnesse i mean that conscience beareth witnesse what we have done , and what we do , and what we intend to do , and what we are : by judiciall bearing witnesse i mean that con●cience doth passe sentence on the same whether it be good or evil , whether it be concerning the action or the person . first , therefore of the single bearing witnesse of conscience : and that is about three things : . what we have done ; . what we intend to do ; . what is the frame and bent of our heart . . it beareth witnesse what we have done ; what in our childhood , what in our youth , what in ou● riper age , what openly , what secretly . those things which seem to be forgotten conscience will remember them to us : like a writing in marble , though it may be filled and choked with dust and covered with rubbish , yet when that is done away , and the stone svvept clean , then the vvriting vvill appear legible ; so though mens deeds may for the present seem to be forgotten , yet they are vvritten in their hearts vvith a pen of iron and the point of a diamond , as origen observeth upon jer. . . novv the thoughts and care● of this life put them out of our minds ; but the time vvill come vvhen all vvorldly businesse shall cease , and the onely businesse shall be to look into the records of conscience . we use to say , conscience hath a very good memory . the chief buttler had forgot his promise unto joseph ; but his conscience remembred him of it two years after : i remember my faults this day , saith his conscience . adonibezek had forgot his cruelty ; but his conscience brought it to his mind : as i have done so god hath requited me , saith his conscience . . conscience beareth witnesse of what we intend and purpose to do , whether against god or man. it will testifie every purpose and project of the heart though it be never acted ▪ though it die in the heart and never come to light . men little think of this : tush ( saith one ) i never did such a thing , though i once intended it , or had some thoughts ●bout it . mark ; those very thoughts will conscience bring forth and testifie what they were . heare the apostle ; in that day god shall judge the secrets of men , &c. the most hidden things conscience shall bring to light , and christ shall judge them . . conscience beareth witnesse of the bent and frame of our hearts , what we affect most and love most , and rejoyce and delight in most , and desire most and grieve for most , what our affections runne upon most , whether upon god or the world , whether upon heaven or the things of this life . conscience bare witnesse to david , that his delight was in the law of the lord , that god was his portion , that gods statutes were his counsellours . conscience bare witnesse to the false teachers in christs time , that they affected vain glory and the praise of men more then the praise of god. conscience bare witnesse to demas , that notwithstanding his fair profession his heart was set upon the world . conscience bare witnesse to jehu , that for all his seeming zeal his heart was not upright . but it may be objected , how can this be ? the heart is deceitfull above all things : who can know it ? who can know it ? that is , who else can know it but a man himself ? none under god can know the heart of man but a mans own conscience , the spirit of man that is in him . i confesse a man may be ignorant of some secret and particular deceit in his heart : but who knoweth not the generall standing of his own heart ? or may know the chief bent of his own soul . david in a particular deceit was ignorant : i said in my prosperitie , i shall never be moved , never distrust god more , never be disquieted in my mind more . he was deceived in that particular ; but he knew very well the generall and chief bent of his heart , that it was truly set upon god and upon holinesse . . it is true , many men take it that their hearts are set upon god when they are not : but what is the reason ? not because they do not or may not know the contrary , that they love the world most : but because they will not know it , they are unwilling to believe it , they are loth to have any bad conceit of themselves . so that when jeremy saith , the heart is deceitfull above all things : who can know it ? his meaning is , what carnall man can abide to know the worst of himself ? . it is not because they know it not , but because they will not heare the testimony of conscience : but when it telleth them truly how the case is with them , they gather all the rotten and broken pieces of arguments together to stop the mouth of conscience , and to perswade themselves to think well of themselves . . men seem not to know their own hearts , not because they do not know what they are , but because they are ignorant of gods law whereby they should judge of themselves . they know their hearts are set on the world , and that the bent and frame of their affections are placed on earthly things : but they hope an under-affection to god will be accepted , to love god in the second place will serve the turn . they know they are carnall ; but they hope such carnality may be in a man and yet he be right . yea , but a mans heart may say on the contrary side , that he loveth the world more then he loveth god when he doth not : how then doth conscience bear right witnesse ? i answer , this ariseth either from the strength of corruption and weaknesse of grace : we look into our selves , and see our corruptions violent , and our love to god small ; and so we are deceived , not seeing the radicall power of this love of god , which in regard of its virtue is stronger then the other : as a fool , if he should feel hot water , would conclude that there is no cold at all in it ; whereas there is radicall cold in that water , such as will expell all that heat in a little space . or else this ariseth from anguish of spirit , which so disturbeth the mind that it cannot see its own condition nor be capable of the comforts belonging unto it ; as it was with the israelites , exod. . . otherwise doubtlesse we may know our own hearts ; and when our conscience beareth witnesse its witnesse is right . i. use , of reproof to those who stand out against the witnesse of their conscience , and like hard-hearted felons plead still , not guiltie , though never so much evidence come against them , though conscience oft tell them , this they have done , thus they do , such they are . oh stop not your eares against conscience ; stand not out against it , but believe its testimony , and make use of it to repent of the evil it accuseth of while mercy may be had , before god himself cometh and joyneth with conscience to condemne for ever . ii. it serveth for singular encouragement to all to abound in good works . conscience will bear witnesse of them all to our unspeakable comfort in the time of afflictions , yea at death and judgement . job felt it a sweet thing to have conscience give in testimony of his integrity and uprightnesse : when his friends proved miserable comforters and god himself seemed to write bitter things against him , yet his conscience witnessed that he had been eyes to the blind , and feet to the lame , he had fed the hungry and clothed the naked and comforted the fathe●lesse . there is not a good thing that ever we do but conscience will afford us the sweetnesse and comfort of it in our toubles : remember , o lord , saith hezekiah , that i have walked before thee in truth and with a perfect heart . we have spoken of consciences single bearing witnesse : now followeth its judiciall bearing witnesse ; which is when it passeth sentence upon on the morall of our actions , whether they be good or evil , whether blessed or cursed . this is performed by a logicall discourse , by way of reasoning on this manner , the word saith , whoever looketh on a woman to lust after her hath committed adulterie in his heart : that is the synteresis . now the assumption ; but i have had wanton eyes and lustfull lookings after a woman : that is the single bearing witnesse of conscience . therefore i have committed adultery in my heart : that is the judiciary sentence of conscience which it passeth on a mans self . so again ; whosoever crucifieth the flesh with the affections and lusts , he is in christ : but , saith conscience , i crucifie the flesh with its affections and lusts ; therefore i am in christ . though there be not the form of this discourse in our consciences , yet there is the force of it : for when conscience doth judicially witnesse against any man or for any man , it doth it by the word , and proceedeth in the way which is propounded . the use of this is , first for comfort to the godly , who may hence gather the assurance of their salvation from the rule of gods word and the witnesse of their conscience that they walk by this rule . the word saith , he that hungreth and thirsteth after righteousnesse shall be filled ; he that doeth these things shall never fall , &c. get the rule of your hearts and lives to meet and ye have what ye desire . o what infinite mercy is this to all godly souls , that the lord hath planted this conscience in their bosomes , that they need not go farre for their comfort : their own consciences and the rule may preach it to them . secondly , the wicked on the other side , if they continue as they are , may hence gather arguments for their own damnation . if the rule and conscience might be heard they would speak bitter things against them , and give a fearfull sentence on them . it may be they can smother their consciences now for a time ; but they will one day reade them a fearfull lecture . i speak not now onely of those who drown their consciences in their cups , and fear their consciences by their grosse sinnes ; but of those who would seem godly and perform good duties , but with hypocriticall hearts and carnall minds . o that they would heare but conscience argue a little in this manner ; to be carnally minded is death , that is , is an evident signe of a man that is in the state of death and damnation , but , saith conscience , i am carnally minded ; or we are carnally minded : therefore we have an argument about us of death and damnation . and so also for all other sinnes ; there is not a wicked man under heaven but he may argue out of his own miserable estate by his conscience , or he might if it were awaked , as one day it will be . thirdly , this may serve for instruction . no matter what opinions men have of us in the world : the question is , what is the judgement of our own consciences upon us ? it may be thou art taken for a man of great knowledge and a forward man in godlinesse ; it may be the godly dare not judge otherwise of thee : but the question is , what is the judgement of conscience ? doth not thy conscience tell thee thou art but a proud fool , conceited of thy knowledge , and lovest to heare thy self talk ? and so for thy performance of good duties , what testimony doth conscience give of the manner of doing of them ? the testimoniall of conscience is above all testimonials in the world : all the good opinions of the world are not worth a rush without this : if conscien●● can say that in our wayes we seek to please god , and allow not our selves in any evil vvay , this testimony is full and satisfactory , and onely this . yet further concerning this judiciall vvitnesse of conscience : it is either about things to be done or omitted , or things already done or omitted . the judiciall vvitnesse of conscience about things to be done or omitted is double : . to judge out of gods lavv vvhether it be good or evil ; , to counsel out of our ovvn judgements either to do it or forbear it according as the nature of the action is : if it be good , conscience vvill counsel us to do it ; if bad , to forbear it . the judiciall vvitnesse of conscience about things already done is fourefold : . to approve ; . to absolve ; . to mislike ; . to condemne . i begin vvith the first , the judiciall vvitnesse of conscience about things to be done or omitted : vvhere i shall consider , first , the office of conscience in this behalf , viz. . to judge , . to counsel : and then the adjuncts of conscience in discharging this office . . conscience judgeth of the thing to be done , vvhether it be good or evil , lavvfull or unlavvfull . as vve trie the vveight of gold by a pair of balances , so conscience trieth all our actions by gods vvord . it is the oracle of god : as the jevvs vvent to gods oracle to enquire of the lord , so our conscience is gods oracle to enquire of and to determine of things whether they be good or evil : it is a judge in the bosome . when the question in corinth was , whether women should be uncovered when they pray , the apostle sendeth them to conscience for judgement , judge in your selves , saith he ▪ whether it be comely or no ; that is . put it to the judgement of your own consciences . so say the disciples to the jews , whether it be better to obey god or man , judge ye ; put it to your own consciences . thus ye see it is the office of conscience to judge of an action to be done whether it be good or bad , lawfull or unlawfull . . the second office of conscience is to counsel for the doing of that which is good and forbearing of that which is evil . this is that faithfull friend in our bosome , that voyce within us and behind us saying , this is the way ; walk in it . mark the words there ; ye see these two offices of conscience . this is the way ; there is the judgement of conscience : and walk in it ; there is the counsel of conscience . nay , conscience doth not onely give good counsel , but if it have leave it will bring arguments to perswade to follow it : it will tell us the thing is well-pleasing to god , of good report , that which will bring peace to our hearts . and so on the contrary , if it be evil , conscience will counsell us to forbear , yea bring arguments to disswade ; o do it not : it will tend to the dishonour of god , and be offensive to others ▪ and wound our souls , &c. it was conscience that withheld david from killing saul , and prest him from it by a strong argument , o he is the lords anointed . it was conscience that withheld joseph from yielding to the enticings of his mistresse , and yielded him an argument to disswade him from it , how shall i do this great wickednesse , and so sinne against god ? it was conscience that disswaded nehemiah from flying , should such a man as i flie ? and if one argument will not serve , conscience will use more . the use of this may be first for instruction . hence we learn that naturall men may have a conscience urging to good and restraining from evil . there is no man so evil or ignorant but he hath naturally some light with him by which conscience is set on work to advise and to counsel , and to say , this is very good ; do it : this is very sinfull , forbear it . this therefore is no signe of grace in any man to have his conscience calling upon him to do good or disswading him from evil : the very heathen had so according to their light ; yea and in many of them it was forcible to restrain them from many sinnes which they were inclined unto . and so may many men be put upon many good duties , not for any love or liking of that which is good , but because they would please and satisfie conscience , which otherwise will not suffer them to be quiet . it was conscience that kept abimelech from defiling sarah , and yet a carnall man. here then a question may be asked , whether a mere naturall man can avoid sinne for conscience sake . i answer , that this expression , for conscience sake , may be taken two wayes : either . for conscience of the commandment of god and love to it ; and so none but gods children do obey for conscience sake : and so it is meant when paul speaketh of being subject for conscience sake , and peter speaketh of suffering wrong for conscience sake . or secondly , for conscience sake , that is , when conscience it self inforced by scar compelleth one to do a thing or not to do it : as we say , my conscience will not suffer me . thus carnall men come to church for conscience sake , and pray for conscience sake , &c. that is , their conscience driveth them to these duties , and will not be quiet without they perform them . secondly , sith a mere naturall man may have a conscience stirring him up to good as well as the truly godly , it will not be amisse to give you the difference . the difference is in three things ; . a godly mans conscience siniteth him and stirreth him very kindly , so that he melteth before god. when david had numbred the people , the text saith , his heart smote him . the word signifieth , it smote him kindly , gave him a loving blow , made him spread forth himself before god. a wicked mans conscience giveth him a dead blow , a churlish and sullen blow . . a godly mans conscience stirreth him reciprocally : he stirreth up his conscience , and his conscience stirreth up him ; he speaketh to his conscience , and his conscience speaketh to him : the stirring is reciprocall . commune with your hearts . what hast thou done , o my soul ? thus and thus have i done , saith the soul . whereas a wicked mans conscience speaketh to him , but he cannot endure to speak to his conscience : his conscience stirreth him , but he hath no will to stirre his conscience ; nay , he doth all he can to keep it quiet : but the godly as his conscience smiteth him so he smiteth upon his conscience : i smote upon my thigh , saith ephraim . the godly , when conscience stirreth them , they stirre it and provoke it to speak out all it hath to say . commune with your own heart , and be still : they are still to give it full audience , and call upon it to speak on ; what hast thou more to say , conscience ? . a godly mans conscience stirreth him to good ; and he is resolved to go to the utmost of what conscience stirreth him unto : that with job , his conscience may not reproch him all his dayes for not following it : whereas it is otherwise with the wicked . . the third use is this ; seeing conscience is appointed by god to be our guide and our counsellour , it should be our practice in every thing we do to ask counsel of conscience whether we were best do it or no. i say that conscience is gods oracle : whatsoever we are to do we should ( as david ) enquire of gods oracle , may i go this way to work , or shall i take an other course ? heare counsel and receive instruction , saith salomon , that thou mayst be wise at thy latter end . conscience is a faithfull counsellour ; heare it . it is the great mercie of god that thou hast such a privie counsel : thou canst go no where but it is about thee to advise thee . therefore as rehoboam said to his green heads , what counsel give you ? so say thou to thy conscience , what advise givest thou , conscience , in this case ? my carnall friends counsel me thus and thus ; mine own carnall heart and lusts would have me go this way : but , conscience , what counsel givest thou ? . the fourth use is to reprove the custome of most men , who with ahab refuse the counsel of that one true wholesome prophet , and have foure hundred other counsellours who will give counsel as they would have it : they regard not this good michaiah ; they slight the counsel of conscience ; their lusts and their carnall reason and flesh and bloud are their counsellours ; the counsel of conscience , they say , is not good at this time , as he said of achitophels : they will heare conscience at another time , but not now . but take heed ; for if you reject the counsel of conscience , it is because the lord hath a purpose to destroy you . the adjuncts of conscience , which shew themselves in the discharge of this dutie of judging and counselling . the adjuncts are of two sorts : . such as respect consciences abilitie to discharge its duty ; . such as accompanie conscience in the discharge thereof . of the former sort are foure : . an illightened conscience . . an erroneous conscience . . a doubting conscience . . a scrupulous conscience . of the latter sort are two : . a faithfull conscience . . an unfaithfull conscience . first , the illightened conscience is such a conscience as is in it self rightly informed by gods law , and doth direct and judge aright in matters both concerning our generall and particular calling , both towards god and towards man. and this illightened conscience is a great blessing of god : . because it is the proper effect of the law of god ; . because it is a very great advantage to a man in the whole course of his life when a mans conscience is illightened to direct him in every case what he is to do . if an illightened conscience be so great a blessing , then be thankfull to god for it if ye have it , and use it as a blessing . some have it , and use it not as a blessing : the devils have it as a curse ; many vvicked men have it as a curse : it maketh their sinnes the greater . like as a colour , the more light shineth upon it the greater it is green is more green , and white is more white , and red more red , &c. so it is with sinne : the more light thy conscience hath the greater is thy sinne ; thy drunkennesse is more heinous , and thy swearing and the like , by how much committed against more light . oh therefore make use of the light of thy conscience , as david did : thy word is a lump unto my feet , and a light unto my paths . what follovveth ? i have sworn , and i will perform it , to keep thy righteous judgements . mark ; when his conscience was illightened , he bound himself to follow the directions thereof . . is an illightened conscience such a blessing ? o labour to get it ; be not without it for a vvorld . thou wert better walk blindfold over narrovv bridges and planks , better vvalk in the dark through a place full of downfalls and marlpits , then walk without a conscience illightened . he who walketh in the darknesse knoweth not whither he goeth , john . . o labour therefore to get a conscience illightened . it is true , a man may have an illightened conscience and yet go to hell : but this is most certain ; without an illightened conscience a man cannot go to heaven . and if thy conscience be something illightened , yet labour for more light . it will prevent many a stumble , save thee from many a knock . thou knovvest not vvhat case thou mayst be in , vvhat difficult straits thou mayest be put unto : if thou hast not light in thy conscience to direct thee , what wilt thou do ? ii. an erroneous conscience . secondly , an erroneous conscience is , vvhen conscience not understanding gods lavv , or misapplying it , doth judge amisse and direct amisse . so josephs conscience for a while was in an errour when mary was found vvith child : his conscience informed him that he must either make her a publick example or put her away privily . here his conscience erred about this particular untill the angel had better informed him . there is a question here raised by divines , and it is , whether we ought to follow conscience erring or no ? a question very necessary to be handled , partly because of mens ignorance in this kind , and partly because of the frequency of the case . i answer thus ; first , vve must not obey conscience erring or counselling to that vvhich is evil ; for our errour of conscience doth not make the transgression of the lavv to be no sinne ; though an erroneous conscience lead us to transgresse it . . because the lavv of god is above conscience ; and therefore the commandment of gods lavv standeth in full force though conscience command contrary to it . suppose a man should think in his conscience he might not take an oath though never so lawfully called thereunto by the magistrate and in never so necessary a case , when as the word of god commandeth us to swear in truth , in righteousnesse , and in judgement ; i must follow the commandment of god rather then conscience , because gods law is above conscience . . because if i follovv my conscience vvhen it is in an errour , i offend not onely against gods lavv but i offend also my conscience : for though for the present while conscience is erroneous it doth not take offense , yet vvhen it cometh to see its ovvn errour then it will. therefore this is our first ansvver , we must not obey conscience erring , or counselling to that which is evil . if our conscience should counsel us to tell a lie to help our neighbour , that is evil and against gods lavv ; and therefore if in doing it vve do obey conscience , vve sinne . secondly vve answer , that an erroneous conscience vvhatever it commandeth ( though the lavv of god commandeth the clean contrary ) yet vve cannot disobey it vvithout sinne . for this is a constant rule , we alwayes sinne vvhen vve disobey conscience : if conscience erre not , then in disobeying it vve sinne double , against the law and against conscience : if conscience do erre and vve disobey it , vve sinne too ; for though vve do not sinne against the lavv , yet vve sinne against conscience , and so against the lavv too ; not as though vve vvere bound to obey conscience vvhen it erreth , and yet vve sinne if vve disobey it . thirdly , albeit it be alvvayes a sinne to disobey conscience though it erre , yet it is not alvvayes a sinne to obey conscience when it erreth . let us consider three propositions , and you shall see vvhat i mean. first , if conscience think that to be commanded which is absolutely forbidden , or that to be forbidden vvhich is expressely commanded , then vve sinne vvhich side soever we take : as if an ignorant man thinks in his conscience that he is bound to pray to saints departed , which thing the lord hath expressely forbidden : if this man do pray unto saints , he sinneth , because the lord hath expressely forbid him to do it ; if he do not pray unto saints , he sinneth too , because his conscience telleth him he is commanded to pray unto them . the second proposition is this , if conscience hold a thing indifferent to do or not to do which yet is not indifferent but absolutely commanded , then it is alwayes a sinne not to do it , but it is no sinne to do it . the third proposition is this , if conscience hold a thing necessarie which god hath left indifferent , as if a man in conscience thought that he o●ght to pray foure times a day ( which thing yet god hath left indifferent ) in this he is bound to obey conscience though it erre . and it is no sinne to obey conscience thus erring ; though it be a sinne in conscience thus to erre . the use of this is , i. to let us see vvhat a sacred sovereigne thing a mans conscience is . it is alvvayes a sinne to disobey conscience vvhether it erre or no , as it is alvvayes a sinne to disobey god. a man can never go against his conscience but he sinneth . . because conscience is our guide : it is our invvard and our inseparable guide ; vve can never come by any direction but by conscience ; vve can never let in the commandment of god but onely by conscience : and therefore the lord hath made it a very sovereigne thing . . because vve break a commandment through the loyns of a sinne , vvhen vve go against conscience . ajax light upon a beast and slevv it : his conscience thought verily it vvas a man ; kill it not , saith conscience , it is a man : he goeth against his conscience and killeth it . his conscience here vvas in an errour , yet he as truly guilty of murder before god as if he had indeed slain a man , because he slevv a man through the loyns of this beast : his bloudy mind looked at a man , and smote at a man , and slevv a man. so vvhen conscience is erroneous , and thinketh this is a commandment of god ; it is not so , but he thinketh it so in his conscience ; if he do contrary he breaketh a commandment though it be none , because the errour of his conscience made it one to him . was not herod truly guilty of the murder of christ ? he thought in his conscience that christ had been among the infants slain at bethlehem . thus conscience is a sovereigne thing : it is alvvayes a sinne to go against it erre or not erre : and if it be a sinne to go against conscience vvhen it erreth , vvhat a sinne is it to go against it vvhen it doth not erre ? ii. this may serve for a vvord of exhortation , to exhort men to bevvare lest they sinne against conscience ; especially vvhen conscience is in the right . conscience is as gods face in a man : when conscience looketh on thee , the lord looketh on thee . it is true , the lord looketh on thee alvvayes : but thou mayest see the lords looking upon thee vvhen conscience looketh on thee : and therefore thou never sinnest against conscience but thou provokest the lord to his face , vvhen not onely god seeth thee but thou seest him . thy conscience shevveth thee the lord ; it presenteth god before thine eyes , commanding or forbidding , wilt thou do the evil now ? wilt thou omit the good duty now ? when conscience findeth fault thou dost novv provoke the lord to his face . if it be such a sinne to sinne against conscience in an errour , it is much more a sinne to sinne against conscience it being in the right . thus much of a conscience erring . iii. a doubting conscience . a doubting conscience is such a conscience as so hangeth in suspense that it knoweth not which way to take : it knoweth not which is the sinne and which not . if it goes this way to work , it may be i shall sinne , saith conscience : if that way , it may be i shall sinne too , saith conscience . such a man sinneth which way soever he taketh . the reason is this , because he doubteth . he that doubteth is condemned if he eat , saith the apostle : for whatsoever is not of faith is sinne . suppose a man doubteth whether it be lawfull for him to do such a thing , and doubteth also whether he may lawfully omit the doing it ; in such a case whether he do it or not do it he sinneth , because both wayes he doubteth . yet here these rules are very usefull . . rule ; when conscience doubteth on the one part and is resolved on the other , we must refuse the doubting part and take that wherein we are certain and sure . as for example ; when one doubteth of the lawfulnesse of playing at cards and dice ; he is sure it is no sinne not to play , but whether he may lawfully play he doubteth : in this case he is bound not to play . so when one doubteth whether it be a sinne not to call his family together every day to prayer ; gods ministers tell him he must or he sinneth : i doubt of that , saith he . do you so ? but you are sure it is no sinne to do it : therefore you are bound to do it , because you are bound to decline the doubtfull part and take that which is certain . and so of all other the like particulars . . when conscience doubteth on both sides which is the sinne and which not , then a man ought to do that which is most void of offense . as for example ; say an anabaptist amongst us doubteth whether it be a sinne in him to bring his child to church to be baptized , or a sinne to refuse ; here is rule is , that that which is most void of offense , and most agreeable to brotherly unity and concord , is to be taken , the balance hanging otherwise even ; and the arguments to urge both the one or the other seeming of like weight , then this must be put into the scale and resolve the doubt . . it is lawfull to do some things when yet our conscience doubteth of the lawfulnesse of them . for we must consider there are two kinds of doubting : there is a speculative doubting , and there is a practicall doubting . speculative doubting is to doubt of the lawfulnesse of the thing it self to be done : practicall doubting is to doubt of the lawfulnesse of the doing of it . now this latter is not alwayes a sinne , but the other is : as for example ; if a servant be commanded of his master to attend on him on the lords day , he knoweth not what his businesse should be , and perhaps doubteth it is not of such moment as to be done on that day ; yet he hath no reason to deny his attendance : in this case though he doubt of the lawfulnesse of the thing done , yet he need not doubt of the doing of it , because he knoweth not what the businesse is , and hath no reason whereby he is able to justifie his refusall . and so much also of a doubting conscience . iv. a scrupulous conscience . the difference between a doubting conscience and a scrupulous conscience is this ; a doubtfull conscience hangeth in suspense , and doubteth which is the sinne and which is lawfull ; but a scrupulous conscience inclineth to the lawfulnesse of the thing to be done , but yet not without many doubts and scruples , because of some difficulties which it hath heard of , and which it knoweth not how to answer or resolve . the rule which here we must go by is this , when we incline to the lawfulnesse of the thing , we should labour to suppresse all difficulties and ambiguities which cause us to doubt . the apostle includeth this rule in that word fully ; let every man be fully perswaded in his heart : get all difficulties removed , all stumblings , and stickings , and hoverings , and scruples taken away . but how if that cannot be done ? hovv if vve cannot get all scruples removed ? if that cannot be done , then it is lavvfull to follovv conscience notvvithstanding the doubts and scruples of it . observe that place vvell , deut. . , &c. the lord commandeth if a false prophet should come amongst them to dravv them from the truth , and should shevv a signe or miracle to confirm his doctrine , and the signe should come to passe ( vvhich might put doubts and scruples into their consciences ) neverthelesse conscience inclining to the truth they are bound to stand to that : for these doubts and scruples do not argue a vvant of faith , but onely a vveaknesse of it . i. this shevveth vvhat need vve have to labour to have our consciences rightly informed . it is a comfortable thing for a christian to have his conscience so fully illightened as that he can vvithout doubting or scruple discharge the duties both of his generall and particular calling : and it is a great disturbance to a christians mind , vvhen his conscience is so vveak and ignorant that he cannot perform his duties vvithout doubts and scruples vvhether he is right or no , especially in matters of greatest moment . it is a great misery to have our consciences blind , vvhich should be our guides , and vvhich it is a sinne to disobey . this is the reason vvhy s. paul doth so often speak , i would not have you ignorant , . cor. . . and . . it is a very great misery that ones conscience should be ignorant vvhat to do , vvhat to hold , vvhat to follovv : i say , it is a lamentable miserie , that many vvho have follovved the directions of conscience , should by it be led to death and damnation , to do things contrary to gods vvord . what a misery vvas it for the jevvs to have zeal and not according to knovvledge ? &c. ii. this should teach us to use the means truly to inform conscience . without knowledge the heart is not good ; that is , it is most profane . there be three means to get knovvledge . . let us pray unto god that he vvould open our understandings ; that as he hath given us consciences to guide us , so also he vvould give our guides eyes that they may be able to direct us aright . the truth is , it is god onely that can soundly illighten our consciences : and therefore let us pray ●nto him to do it . all our studying , and reading , and hearing , and conferring will never be able to do it : it is onely in the power of him who made us to do it . thy hands have made and fashioned me : o give me understanding , that i may learn thy commandments . he who made our consciences , he onely can give them this heavenly light of true knowledge and right understanding : and therefore let us seek earnestly to him for it . . we must seek it in humilitie , alwayes suspecting our own knowledge . we are not too confidently and presumptuously to trust to our own judgement , and despise or neglect the judgement of others . the humble god will teach : pride and self-conceitednesse blindeth exceedingly . . we must seek with sobriety , alwayes contenting our selves with that knowledge which is most necessary , and not be curious about vain and idle-brained questions , or solicitous to answer every objection that shall be raised up against the truth . a lover of the truth should not be ready to entertain all objections against it , and never be settled till he can answer all that can be cast in ; which will be never . it is not expected that there should be in every man such a ripenesse of judgement and such a measure of illumination as that he should be able to dispute with the most learned , or answer every objection that can be raised : but we must with that good martyr say , though i cannot dispute for christ i can die for him : we must be content with our measure , to be wise unto sobriety . iii. those godly souls that have weak consciences must use them very gently : scrupulosi non sunt rigidè tractandi , those that are scrupulous are not to be handled rigidly . when a mote is in the eye , it is not boistrously to be dealt withall ; that will make it worse . the eye is a tender part , and so is the conscience . again , we must take heed of offending weak consciences . it may be thou knovvest thine ovvn liberty , that thou mayst do this or that ; but thy brother is vveak , and he doth not knovv it to be lavvfull : o take heed of giving offense : consider the apostles vvords , . cor. . . when ye sinne against your brethren , and wound their weak consciences , ye sinne against christ . consider also the practice of the apostle , and the resolution that he had ; if meat offend my brother , i will eat no flesh while the world standeth , vers . . it is a grievous offense to offend the conscience of the vveak ; and therefore bevvare of it . they are very unchristian speeches , i know mine own liberty : if others be offended , what care i ? why should i prejudice my self for them ? it is true , another mans conscience cannot abbridge me of my liberty : but yet i in charity ought to suspend the act of my liberty vvhen i knovv the using it vvill give offense to the vveak . iv. to admonish our selves , if conscience be so tender a thing , to be carefull that we offend not our own consciences . conscience is quickly offended ; but it is not so soon pacified . every notorious step into evil , or neglect in duty , offendeth conscience ; and conscience will keep a grudge a long time , and vvill give many a secret wound , deading the heart to duty , making faith and confidence in god dull : we cannot pray with courage , nor come before god with boldnesse . if our hearts condemne us not , we have confidence , saith john. an erroneous conscience will defile you ; a doubting conscience distract you ; a scrupulous conscience unsettle you : but above all other , an illightened conscience , if it have any thing against you , will exceedingly disable you ; this stabbeth at the heart your confidence towards god. go then and labour to purge conscience , else conscience will hinder you ; whether you pray , or heare , or receive the sacrament , &c. it will deprive you of comfort . if thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee , leave there thy gift before the altar : first go and be reconciled to thy brother , and then come and offer thy gift . the case is greater and more dangerous when conscience hath something against us : there is no offering will be accepted untill conscience be satisfied . if thou shouldst be about to pray , and conscience should stand up against thee as an adversary , and tell thee thou hast been vain , and loose , and carnall all this day , thou hast not set thy self to keep close to god this day , thou hast fallen into this and that sinne this day ; thou art not fit to pray till thou hast reconciled thy self to conscience : alas , thy conscience will secretly undermine all thy praying . first , therefore reconcile conscience by humbling thy self , and breaking thy heart , and resolving , i have sinned , i will do no more . when conscience can say thy sorrow , and repentance , and resolution for new obedience is sincere , then thou art fit to pray , but not before . so whatever other duty thou goest about , be sure to reconcile conscience ; else all will miscarry . v. a faithfull conscience . thus i have expounded the adjuncts of conscience which shew themselves in the discharge of its duty , namely , such as respect consciences ability to the doing of it : which , as ye have heard , are foure : . an illightened conscience ; . an erroneous conscience ; . a doubting conscience ; . a scrupulous conscience . now followeth those which do accompany it in the doing of its duty : and they are two : . a faithfull conscience ; . an unfaithfull conscience . a faithfull conscience is that which doth alwayes advise and counsel aright when need is . this is a very rare conscience : it is rare to find a conscience every way faithfull . for , to say the truth , conscience is alwayes faithfull in it self ; for it knoweth not how to deal deceitfully with any man : but yet i may say , as solomon , a faithfull man who can find ? so , a faithfull conscience who can find ? it is a very rare thing . not for any deceit that is in conscience it self , but because men commonly would have it unfaithfull ; therefore a conscience that will not let men make it unfaithfull though they would , such a conscience i call a faithfull conscience : and i say it is rare . but such a conscience there is ; and it hath three properties : . it is watchfull ; . it is rigid and severe ; . it is importunate . . a faithfull conscience is watchfull , alwayes awake to apprehend every opportunity of doing and receiving good , or resisting evil . as when there is an opportunity to pray , to heare , to shew mercie ▪ a faithfull conscience will remember us of it , and put us upon it ; as also when there is any opportunity of quickning and edifying our selves or others . it was a watchfull conscience that made david say , i will never forget thy precepts : that is , i will never omit any opportunity to remember them to do them . it was a watchfull conscience that made paul say , i became all things to all men , that by all means i might save some ; that is , by taking all opportunities and advantages to do good . it was a watchfull conscience that made peter say , i will not be negligent to put you alwayes in remembrance of these things ; that is , i will neglect no opportunity . again , a watchfull conscience taketh notice of every motion and inclination to evil : it is awake to see when evil is conceived ; to tell us of it , to oppose it , and to disswade us from it : like a watchman on the top of a tower , alwayes awake to see when any danger approcheth . it is gods minister with eyes on every side , to espie seasons of good , and stirre up to make use of them ; and of evil , and give warning to avoid them . . as a faithfull conscience is watchfull , so also it is rigid and severe . in every cause it delivereth its judgement : nothing can escape its sentence : it will not favour our lusts in any particular . if there be any opportunity of duty to god or man , it maketh us to heare of it ; though it be such a duty as none other will call upon us for , or it may be dare not put us in mind of ; as of love , and care , and help towards inferiours ; yet conscience will : it titheth mint and cumine , and will tell us of the least duty . and so on the other side , it will not swallow the least sinne . as it will not swallow a camel , so it will strain at a g●at ▪ a faithfull conscience is faithfull in the least . if david sinne but in the lap of a garment , conscience smiteth him for it . it made abraham so precise to a thread or a shoe-latchet ; he would not take so much as that of the king of sodom . it made moses strict to a very hoof : it made paul find fault with the corinthians about their hair : it made augustine condemne himself for an apple . . as a faithfull conscience is watchfull and severe , so also it is importunate in all its counsels . it doth not onely deliver its judgement , but doth with importunitie urge the following of its counsel . it will have no nay , but will be obeyed . i● leadeth us bound in the spirit to do it ; as paul said , i go bound in the spirit . see how importunate this faithfull conscience was with the psalmist : i will not give sleep to mine eyes , nor slumber to mine eye-lids , untill i find out a place for the lord. it will not take any nay , say we wha● we will : say we be sleepie , say we be busie , say we be loth and full of excuses , it will be importunate , and that with vehemencie . it will follow a man , if he will not heare it , with a hue and crie of inward checks . it will sometime promise , sometimes threaten , urge us with hope , fear danger , &c. as we would be saved , we must d● this ; as we would escape the wrath to come , we must forbear that . thus importunate is a faithfull conscience . i. we see here what a great blessing it is to have such a faithfull conscience , such a faithfull friend in our bosome , which will be carefull to tell us of all our dutie , and perswade us to it ; and of every evil , and disswade us from it . it will not flatter us in any thing , but tell us plainly , this ye should do ; this ye should not do . it regardeth not what pleaseth us ; but what is good for us , that it looketh to , and that it perswadeth to , and that it urgeth . o what a blessing is this ▪ this blessing had those willing israelites who gave so freely and largely towards the building of the tabernacle . the text saith , that their heart stirred them up , and their spirit made them willing . mark ; their heart ( that is their conscience ) stirred them up : ye have bracelets ; offer them , saith conscience : ye have ear-rings and jewels , &c. part with them too , saith conscience , to further this pious work in hand . their spirit made them willing ; their faithfull friend in their bosome , conscience , overcame them with arguments and strong perswasions . this is a great blessing , to have such a faithfull conscience : it will make a man part with all his lusts , pride , self-love , covetousnesse , carnall delights , for gods glorie and our own true good . ii. it is a signe that god meaneth well to that man to whom he hath given a faithfull conscience . o this is an angel keeper indeed . did not christ mean well to his church in the canticles , when he gave her such a conscience as carried her on wheels unto him ? or ever i was aware my soul made me like the chariots of amminadib . return , return , o shulamite ; return , return . return , return , saith conscience ; and again , return , return . hath the lord given thee such an importunate conscience as will have no nay , will not let thee alone in omitting good or committing evil , will not let thee slumber and sleep in securitie , but continually joggeth and awaketh thee ? hath he given thee a severe , a precise conscience , that will not favour thee in the least evil ? it is a most comfortable signe that the lord meaneth well unto thy soul . iii. labour to be a friend unto conscience , that it may continue faithfull unto thee . true friends will deal faithfully and plainly one with another , and will be importunate to do one another good : conscience will not deal thus with thee unlesse thou be a friend unto conscience . now then are we friends unto conscience when we do what conscience requireth . as our saviour said to the disciples , ye are my friends if ye do whatever i command you : so i may say of conscience . for conscience if it be truly illightned will command nothing but what christ commandeth . if we deal so in our constant course with conscience , be willing to hearken to it , and be ruled by it , then if we be out of the way now and then , conscience will be true to us , and be importunate with us for our good . iv. be sure thou stand not out against conscience when once it is importunate . it is a great sinne to stand out against conscience though it be not importunate ; but it is a sinne a thousand times greater to stand out against it when it is importunate . the greatest standing out against conscience is the greatest sinne : it is a sinne which cometh nearest that against the holy ghost , which accompanied with some other adjuncts is the greatest standing out against conscience . there is no sinne that doth more harden the heart then to do evil when conscience is importunate to disswade from it . this sinne was the cause why saul was rejected of god ; i forced my self , saith he : he forced his conscience ; his conscience was importunate to have him stay according to the commandment of god , but he forced himself to the contrary . i confesse , if conscience be importunate to the utmost , as it is with gods children , men cannot with any force put it by , it will have no nay . sometimes it is so with the wicked in some particular thing : but often conscience in them is importunate , and yet will suffer it self to be born down . now to bear conscience down is a very high sinne , and exceedingly hardeneth the heart : therefore take heed of it . vi. an vnfaithfull conscience . thus i have handled a faithfull conscience . the second affection now followeth ; which is an unfaithfull conscience . i do not mean such an one as is overtaken with evil ( for the best conscience hath its failings ) but such a conscience as so giveth in that it suffereth a man to forsake god , and to serve the devil and his own lusts : this is an unfaithfull conscience ; and it also hath three properties : . it is a silent conscience . . it is a large conscience . . it is a remisse conscience . . a silent conscience , that conscience which knoweth how to judge , how to counsel , how to direct , yet is silent and saith nothing is an unfaithfull conscience ; that knoweth what duties we ow to god and man , yet putteth us not upon them , nor is importunate for the performance of them ; and so for sinnes , what we ought not to do , telleth not of the evil , disswadeth not from it , urgeth not arguments to cause forbearance ; this is an unfaithfull conscience . it is like to a sleepy carelesse coachman , who giveth the horses the rains , and letteth them runne whither they will : so this unfaithfull conscience leaveth the rains on a mans neck , and letteth him runne whither he will , into any danger , any mischief , that he may do evil with both hands . do ye not think ahabs conscience was fast asleep , which let him sell himself to work wickednesse ? and so manasseh's conscience ? . a large conscience ; vvhich maketh conscience it may be of some great duties , but taketh liberty in other vvhich it counteth lesser . thus do●g's conscience would not suffer him to break his vow , to depart on the sabbath day ; but yet it suffered him to accuse david . jehu's conscience made him zealous in gods cause against the house of ahab and the priests of baal ; but it suffered him to maintain the high places which jeroboam had set up . thus gamaliel's conscience made him speak well for paul , and yet continue ( it seemeth ) in much other evil . this conscience will restrain from great staring sinnes , or from such sinnes as the man hath no naturall propensity unto : but others which seem of a lower nature , or vvhich are suitable to a mans particular desires , these conscience will swallow without remorse . as civil people , that cannot swallow down couzenage and injustice , and yet neglect of prayer and other religious duties never troubleth them . and so some professours , who cannot omit hearing sermons and talking of religion , and yet can rest without the power thereof . . it is remisse ; that is , though it doth counsel and direct , yet it doth it with such coldnesse and remissenesse that it is easily answered and put off . thus it was with david . it cannot be thought but his conscience said , plot not against vriah's life : but he would ; and so conscience let him do it . this conscience will be answered with every slight and idle excuse : as when conscience telleth one , your wayes are not good : i wish you to repent , and make your peace with god ; it may be the man answereth , yea , so i mean to do ; but i cannot yet intend it : when i have dispatched such and such businesse then i will do it . if conscience speak again , yea , but you were best to do it now ; true , saith he , i know it , i know it . if god would give me repentance i would repent : it is his gift ; of my self i cannot do it . or when it telleth him of family-duties , it may be he answereth , i have no leisure ; so long as i go to god by my self , i hope it will serve turn . or when it telleth him of his wickednesse , it may be he answereth , many worse then i have found mercy ; and i hope so shall i. this is the conscience that letteth a mans heart say , i shall have peace . now conscience being remisse and cold , it is easily put off and answered with these idle and foolish excuses , or with some other pretenses like these , and so letteth the man go and live as before . this conscience is like eli , which said , ye do not well , my sonnes , but exercised no severity to cause them to do otherwise . by this we see the dangerous estate of those men who have such a conscience . there be many who live in many sinnes , in carnall courses , some in company-keeping and drunkennesse , some in hatred and variance , some in chambering and wantonnesse , some in covetousnesse and love of this present world : your consciences , no question , can say , ye should do well to be more godly , to look more after christ and after heaven , and ye should do well to get the truth of saving grace ; yet it may be they say nothing or nothing to the purpose in this behalf . therefore is these mens case so dangerous because their consciences are so silent and so remisse . they have lost the most sovereigne remedy , namely conscience . conscience is the most sovereigne means ( under god and his holy spirit ) to work repentance in men that can be ; and is it not dangerous to have it prove traiterous and unfaithfull ? what good can the ministerie of the word do unto you when every idle and false excuse or pretense which the wisdome of the flesh can devise can stop the mouth of your conscience when it calleth upon you to do what the word requireth ? it must needs be dangerous , and so much the more because it is so pleasing unto you : ye take delight in such silent , and large , and remisse unfaithfull consciences ; ye love not to have your consciences too busie with you ; ye like not that your consciences should be too clamorous and importunate with you ; ye would have them not too rigid and vehement against your sinnes . it fareth with you as with many young men who have sold themselves unto folly , and think none their friends but parasites that flatter them , or those who connive and wink at their folly : but such friends will soon prove foes , and so will such moderate and quiet consciences . it is a dangerous thing to have such a silent conscience ; to want the chief means under god of doing a man good . it was conscience that told the lepers , we do not well to hold our peace : it was conscience that never would let the prodigall sonne be quiet till he returned to his father , and said unto him , i have sinned against heaven and before thee , and am no more worthy to be called thy sonne : it is conscience that is the most powerfull means under god to quicken a man up to repentance and obedience ; and therefore they are in a miserable case that want this great help . but what are the causes why mens consciences be so evil and unfaithfull ? the causes hereof are chiefly these foure : . ignorance is one cause why a mans conscience is unfaithfull , when we do not labour to have conscience throughly illightened and informed . who are more carelesse and negligent of their duties both to god and man ? who can with more freedome lye , steal , covet , sinne , &c. then those that are ignorant of the law of god ? they know not that they do so much hurt to their own souls as they do . an ignorant mind hath alwayes an evil conscience . it is impossible conscience should be faithfull where it is not illightened : and hence it cometh to passe that conscience is so negligent and unfaithfull , because we have been so carelesse of informing it . thy conscience must needs be silent as long as thou art ignorant . ignorance is soon put to silence . . a second cause is often slighting of conscience . it may be conscience speaketh not , or but coldly and remissely , because when it hath advised , and counselled , and admonished ; thou hast neglected it and disregarded it from time to time . though it judge and counsel , yet thou wilt not listen : like cassandra the prophetesse , who though her predictions were true and certain , yet were they never believed : so though conscience speaketh true , yet men follow it not ; and therefore it becometh silent when it is not regarded , but all its counsel , and advise , and perswasions slighted and neglected . hence , i say , it cometh to passe that for want of imployment it is still and falleth asleep , till the time come that it must be awaked . . the third cause is that violence that is often offered unto it . many times when conscience perswadeth to any good duty , or disswadeth from any evil course , men will do against it and withstand it violently , and put off the wholesome advise of it : hence it cometh to passe that conscience having so many injuries offered unto it , beginneth to provide for its own ease , and so either it is silent and saith nothing , or else is soon answered and rebuked ; as it was with moses : when pharaoh would never hearken unto moses , but still fell to excuses , and at last to deny all , he would not let israel go notwithstanding all that moses could urge , but said to moses get thee from me ; take heed to thy self ; see my face no more ; moses then answered , thou hast spoken well : i will see thy face no more . so it is with conscience ; when men have been obstinate , and have refused to heare it , and would have it speak no more , thou hast well spoken , saith conscience : henceforth i will trouble you no more , but let you alone to take your course : i will advise you no more ; or if i do , i will not be any more importunate . . a fourth cause is , that men do wilfully stop the mouth of conscience : if it beginneth to speak , presently they busie themselves about other things ; or if that will not do , they runne into companie , and there spend their time , that the howlings of conscience may not be heard ; and if still it be loud , they strike up the drumme , and ring all the bells , that the voice of it may be utterly drowned : and so conscience at last is content to stand by , to heare and see and say nothing . by this means many times it falleth out that those who have had very turbulent and clamourous consciences not suffering them to be quiet , have at last tamed them and put them quite to silence ; or if they do speak , it is so coldly and remissely that they care not whether they be obeyed or no. oh these are damnable and devilish devises ! whoever ye be that do thus , ye are in a dangerous estate , and ye carry the brands of hell and damnation upon you . if ever you desire to avoid this dangerous estate , then shun the cause : labour to have your conscience throughly illightned and informed by the word of god , that it may reade you your duty . a friend that knoweth but little can give but little counsel . again , give heed evermore to the counsel of conscience . you know achitophel took it ill that his counsel was not followed ; therefore he made away himself in displeasure : so conscience will take it very ill if its counsel be not followed : it will strangle it self , and smother it self ; you shall heare no more of it . especially take heed you do not reject conscience , nor offer violence to it : if you do , you will make it unfaithfull and remisse ; and then you lose the best means under heaven of your good : then deadnesse of spirit succeedeth , and hardnesse of heart taketh place , and you deprive your souls of all possibility of cure . as long as a sickman hath any possibility of cure he is still under hope ; but if ever he lose that he is gone : conscience is the possibilitie of the soul to amendment ; and therefore if you dull conscience , and make conscience remisse and unfaithfull , you take the ready way to deprive your selves of all possibility of rising again . consider these things , and have a care of your consciences . and thus we have handled the office of conscience about things to be done and omitted , with its adjuncts , affections , and properties in that behalf . i come now to consider the office of conscience about things already done or omitted , together with the affections of conscience in the discharge of that office . the office of conscience about things already done or omitted . this hath foure parts : . to approve ; . to absolve ; . to mislike ; . to condemne , according to the good or evil of our actions or omissions . the judgement is not onely of the things , what they are ; but whither they tend , and what they will produce . i. an approving conscience . first , when that vvhich is done is good , conscience approveth it : as paul saith , this is our rejoycing , the testimony of our conscience , . cor. . . when he had lived uprightly and sincerely , his conscience approved of it : so when he had great sorrow and heavinesse for his brethren , his conscience approved it ; my conscience bearing me witnesse , saith he . so at his latter end we may see how his conscience approved the vvhole course of his life : i have finished my course , i have kept the faith , &c. there is consciences approbation of him : from henceforth , saith he , is laid up for me a crown of righteousnesse : there is consciences judgement concerning the issue of it . conscience so approveth every particular good action done by a faithfull man , that by it he may gather a testimony of the uprightnesse of his heart : as hezekiah ; remember , lord , that i have walked uprightly before thee . hereby we know that we are translated from death to life , because we love the brethren . mark ; love to gods children is a sufficient testimony not onely of our uprightnesse in that particular act , but also of the simplicity of our hearts in the generall , and that vve are translated from death to life . so when good old simeon had now even finished his dayes , see what an approbation his conscience gave of him ; lord , now lettest thou thy servant depart in peace according to thy word . his conscience here gave a threefold blessed approbation of him . . that he had been gods faithfull servant ; thy servant . . that he had walked in the wayes of true peace and comfort ; depart in peace . . that the promise of gods word was his in particular ; according to thy word . ii. an absolving conscience . the second part of the office of conscience is to absolve and acquit . thus samuel pleading his innocency , had his conscience testifying for him , whose ox have i taken ? or whom have i defrauded ? and his conscience absolved him as clear and free from those sinnes . thus also job ; if i have lifted up my hand against the fatherlesse , when i saw my help in the gate ; if i rejoyced because my wealth is great ; if i have not given my bread to the hungry ; or if i have rejoyced at the misery of mine enemie : then let it be thus and thus to me . his conscience absolved him as clear of those sinnes . nay , the conscience of a child of god doth not onely absolve him from the guilt of those sinnes which he never committed , but also from the guilt of those sinnes which he hath committed against god or against man. it can tell him he hath truly repented , and truly been humbled , and truly got pardon . ye know david had committed divers sinnes : yet when he had humbled his soul before god , and obtained pardon , his conscience telleth him as much and absolveth him , psal . . . blesse the lord , o my soul , &c. who forgiveth all thy sinnes . nay , though a child of god have many infirmities dayly and hourly , yet his conscience doth absolve him : it is no more i that do it , saith his conscience , but sinne that dwelleth in me . if i distrust , it is no more i ; for i fight against it : if i be overtaken by any weaknesse , it is no more i ; for i laboured against it , and do bewail it . iii. a misliking conscience . the third part of consciences office in things done is to mislike if we have done ill . there be imperfections in the best obedience of gods dearest servants : what i do i allow not , saith paul : his conscience misliked something done by him . but that mislike of conscience which now i speak of is of things that are ill done , that is , not done in truth and sincerity . thus it is in all that are not renewed by the holy ghost : the office of their conscience indeed is to mislike what they do : when they have prayed , their conscience can mislike it , and say , i have not prayed with a heavenly mind , a holy heart : when they have been at a sacrament , conscience can truly mislike it , and say , i have not been a fit guest at christs table , &c. when they are crossed and tempted , their consciences truly mislike their carriage , and say , i do not fight and resist , but readily and willingly yield to every invitation to evil . do ye not think that jeroboams conscience misliked his altering gods worship , his innovating religion , his making israel to sinne ? do not ye think his conscience misliked him for these things ? do not ye think that nabals conscience misliked his griping ? and doegs conscience misliked his slandering ? and pashurs conscience misliked his opposing and misusing jeremie ? and the old prophets conscience misliked his lying ? who would have thought but balaam said well , whatsoever the lord saith unto me that will i speak , and , i cannot go beyond the commandment of the lord to do lesse or more ; no , not for balaks house full of gold ; who vvould have thought but that this was well said ? yet his own conscience could not choose but mislike it , being not spoken in sinceritie . many a man hath gone for a christian twentie or thirtie years , and every one liketh him ; and yet it may be his conscience hath disliked him all the while . iv. a condemning conscience . the fourth part of consciences office in this behalf is to condemne if we have done evil and contrarie to gods law . conscience hath an office not onely to mislike us but also to condemne us : nay , it will hasten more to condemne us then god. we see it in adam : when adam had sinned his conscience condemned him before god did : he knew he was naked , that he had made his soul shamefully naked ; his conscience condemned him for an apostate before the lord came to passe sentence upon him . nay , it condemneth us oftner then god ; god will condemne a sinner but once for all , viz. at the last day ; but conscience condemneth him many thousand times before that . many men and women who do seem godly in the worlds eyes . god knoweth how many of them have condemning consciences in their bosomes , for all their civilities , and formalities , and crying god mercie , and patched up hopes ; many who would say that man were uncharitable who should condemne them for such and such , who ( it may be ) find conscience within so uncharitable , and saying plainly , ye are so ; like the conscience of pauls heretick , who is said to be condemned of himself . i. this serveth for the praise of the justice of god : that he may be just when he judgeth , the lord needeth no other witnesse against us but our own consciences : they make way for the just judgement of god. ye may see this in this portion of scripture which we have in hand ; wherein is shewed both that god hath appointed a day wherein he will judge the world , vers . . in the day when god shall judge the secrets of all men according to my gospel : and then in the verse going before the apostle sheweth that now in the mean while every mans conscience maketh way for this just judgement of god ; their conscience bearing witnesse , and their thoughts in the mean time accusing or excusing one another . at the last day every man shall be judged according to his conscience ; a child of god according to his ; a carnall man according to his . the lord shall absolve all his children , and their own consciences shall absolve them . the lord shall condemne all the rest , and their own consciences shall condemne them . this is the book that every mans life is set down in : every passage of conversation both of the godly and the wicked is recorded dayly in this book : and according to what is written therein will the lord judge every soul at the last day , as rev. . . the dead were judged out of those things which were written in the book according to their works . the apostle there speaketh prophetically , and putteth the past time for the future ; they were judged , that is , they shall be judged . so that ye see that by the judgement of conscience way is made for the just judgement of god. ii. this should be a means to keep us from sinne , and to keep us in a holy life : for according to our works so will be the evidences of our consciences , whether they be good or evil . we had need to take heed what we write in our consciences ; for according to what is written there so shall we be judged . therefore if any sinne standeth upon record in our consciences , we had need get it blotted out by the bloud of christ . repent , be humbled , beg for pardon , rest not till thou seest this debt-book conscience crossed , and thy sinnes stand there cancelled and discharged . thus i have shewed you the offices of conscience about things heretofore done . now let me shew you the affections of conscience in the discharge of these offices . ye have heard that conscience hath foure offices in things heretofore done ; . an office to approve ; . an office to absolve ; . an office to dislike ; . an office to condemne ; the two former when we have done well and lived well ; then the office of conscience is to approve and absolve : the two latter when we have done ill and lived ill ; then the office of conscience is to mislike and to condemne . now followeth the affections of conscience in the discharge of these offices ; and they are foure : . a tender conscience ; . a sleepie conscience ; . a benumbed conscience ; . a seared conscience . first , a tender conscience ; that is , a conscience touched with the least sinne , and checking us for the least sinne ; as for vain thoughts , exorbitant passions , idle words , and the like . such was davids conscience , which smote him for cutting off the lap of sauls garment . such was zaccheus his conscience , which troubled him for supposed sinnes : if i have wronged any man , saith he . he did not know ; but his conscience was so tender that it made him carefull of ifs. this tender conscience is a singular blessing of god : and if we desire to attain unto it we must labour to see the odiousnesse of sinne , yea the malignity and exceeding evil there is in the least sinne : this will make us tender of it . secondly , we must labour to mourn for every sinne though it seem little : this also will keep our consciences tender . and we have great cause to prize a tender conscience . what got the bethshemites by not being tender in conscience ? they looked into the ark , and because they durst venture upon it the lord smote fifty thousand of them at once . what got the man that gathered sticks on the sabbath for not being tender in conscience ? he was stoned to death . conscience should tender the least commandment of god , and so be tender of the committing the least sinne . this conscience is a great blessing . the second affection of conscience is sleepinesse . a sleepy conscience is not so quick in smiting us as it ought : either it checks not , or else with such faintnesse that it worketh not upon us ; it maketh us never the more watchfull against sinne . this we see by many who can commit such sinnes without trouble or disquiet as would bring others on their knees and make them walk heavily long after . this sleepy conscience is very dangerous : it maketh men as ready to fall into the same sinnes to morrow as to day , and next day as to morrow : it letteth them see their faults , but amendeth none ; because this is such a conscience as doth not cause men to feel the burden of their sinnes . a man can never come to christ as long as he hath a sleepy conscience ; because it doth not cause sinne to be burdensome . they who have this conscience can sleep for all it , and eat and drink and be merry for all it : now a man can never come to christ that is not burdened with his sinne , that he cannot bear it , cannot be quiet for it , cannot sleep for it : then christ calleth him , come unto me , all ye that are weary and heavy laden , and i will ease you . a benumbed conscience ; that is , such a conscience as is in a deep sleep . this differs from the former in degree . you know there is a lesse sleep , and there is a greater sleep : there is a lesse sleep , when onely the outward senses are bound ; and there is a sleep when the inward senses are bound too . now a benumbed conscience is a conscience that is in a deep sleep ; preach to it , it mourneth not ; cry to it , it listeneth not : this is a benumbed conscience . nor the greatnesse of sinne , nor the wrath of god denounced against it can move it . men can know themselves guilty of such and such sinnes , and yet not lay them to heart : conscience never telleth them about it . thus the apostle speaketh of those who knew the judgement of god , that they which commit such things are worthy of death , yet not onely do the same , but have pleasure in them that do them : their consciences though informed , and in some measure knowing the evil of their courses and the severitie of gods judgement , yet let them go on still , and not onely commit the evil themselves , but delight to see others as bad as themselves . such are our swearers , and drunkards , and company-keepers , &c. this is a very wretched conscience : the lord deliver us from it . fourthly , a seared conscience ▪ that is , such a conscience as speaketh not a jote ; seared with a hot iron , as the apostles phrase is , . tim. . . a senselesse conscience , a past-feeling conscience : when men can swallow down sinne like drink , oathes , contempt of god , his word and worship , mockage of gods servants , hating to be reformed ; such as sinne without any remorse . this kind of conscience is in foure sorts of men : . in dissolute and profligate persons ; who like common strumpets have their souls lie open to every sinne that cometh by . . in obstinate sinners , such as , like ahab , have sold themselves to work wickednesse in the sight of the lord. . in scoffers and jeerers ; who speak evil of them who runne not in the same excesse of riot with themselves , and nickname the godly . . in apostates and backsliders ; who speak lies through hypocrisie , and have fallen from the profession of the truth : all these men have a conscience seared with a red-hot iron . this is a great judgement of god : greater then this there cannot be : no outward judgement that can fall upon us is like unto it : not the plague , nor shame , nor beggery , no nor any curse besides hell it self is equall to it . by this the onely means under god of repentance is taken away . such may come to repent ; but it is a thousand to one if ever they do . it is like a gravestone lying upon their consciences , which keepeth them under untill the day of judgement : at which time god will awaken their consciences , and then they will be more furious in tormenting then the very devils themselves . ye that are not yet fallen upon this wretched conscience , i beseech you take heed that ye never do . but ye will ask me , how may we avoid it ? avoid it ? alas , ye may avoid it if ye be carefull : for conscience never seareth it self : if ever it be seared , it is ye your selves that do fear it . indeed the mind of man may blind its own self ; and the heart of man may corrupt its own self ; and the affections of man may defile their own selves : but conscience never corrupteth it self , never seareth it self . but you will say , what must i do to avoid this searing of conscience ? first , listen to conscience well , that whatever it saith to thee from god thou maist do it . this was the course of the psalmist ; i will hearken what the lord god will say in me ( so some translate it . ) heare then and listen what the lord god will say in thee , what thy conscience illightened saith in thee , and do it . secondly , whenever this conscience is quick follow it . nothing more seareth conscience then suffering quicknings to die . blow the coles if they do but smoke . as the apostle saith , quench not the spirit ; so quench not conscience . i have hitherto shewed you that every man hath a conscience , and the reasons why god hath given us a conscience , the light that it acteth by , the offices of it , and the affections of it . now from all these proceed two other adjuncts of conscience : . a quiet conscience ; . an unquiet conscience . a quiet conscience . concerning a quiet conscience three things are to be considered : . what a quiet conscience is ; . how it differeth from that quiet conscience which is in the wicked ; . the examination whether we have this quiet conscience or no. i. for the first , what a quiet conscience is ; it is that which neither doth nor can accuse us , but giveth an honourable testimony of us in the course of our lives and conversations ever since we were regenerate ( i put that in too : for . we do not begin to live till we be regenerate , and . we can never have a true quiet conscience till then . ) such a quiet conscience had good obadiah ; i fear the lord from my youth , saith his conscience : this was a very honourable testimony that his conscience gave him . such a quiet conscience had enoch : before his translation he received this testimony , that he pleased god. haymo saith , this testimony was the testimony of scripture , gen. . . where it is said that he walked with god. this is true ; but this is not all : the text saith not there was such a testimony given of him , but he had it : and that before his translation ; but the testimony of moses was after his translation : therefore it was the testimony of his conscience that bore witnesse within that he pleased god. so that this is a quiet conscience , which neither doth nor can accuse us , but giveth an honourable testimony of us in the whole course of our life and conversation . now to such a quiet conscience there be three things necessary : . uprightnesse , . puritie , . assurance of gods love and favour . first , uprightnesse is when a man is obedient indeed . many will be obedient , but they are not obedient indeed , not humbled indeed , not reformed indeed . what it is to be obedient indeed ye may see exod. . . but if thou shalt indeed obey his voyce , and do all that i shall speak , &c. mark ; that is obedience indeed when we do all that god speaketh , and are obedient in all things . this is an upright conscience , when the heart is bent to obedience in all things . an example we meet with in paul ; i have lived in all good conscience before god untill this day . his conscience could not accuse him of any root of wickednesse and corruption allowed and cherished in him : that is an upright conscience . hast thou such a conscience as this , my conscience can truly bear witnesse there is no sinne i favour my self in , allow my self in , but condemne all , strive against all . thus david proveth that his conscience was upright ; if i regard iniquitie in my heart , the lord will not heare my prayer . the regarding of any iniquity will not stand with uprightnesse . a second thing required to a true quiet conscience is puritie . though our heart be upright and stand generally bent to the lords will , yet if we be guiltie of some particular sinne this will hinder the quiet of our conscience . therefore saith paul , i know nothing by my self ; that is , nothing to accuse me ; no corruption , no root of unbelief reigning in him : infirmities he had many , and frailties he had many , and he knew them , but be knew nothing to accuse him . whatever was amisse in him , his conscience told him he used all holy means against it . if thy conscience can truly say thus also of thee , then hast thou a truly quiet conscience . thirdly , assurance of gods love , favour , and pardon . though we have fallen into great sins , yet our consciences may have quiet if we can be truly assured of gods love and favour in the pardon of them . the apostle proveth that the sacrifices of the law could not purge away sinne ; but onely christs bloud can do it . his argument to prove it is this , because those sacrifices could not free a man from having conscience of sinne ; they could not purge the conscience : but christs bloud can : after assurance of pardon in christs bloud conscience can no more condemne for sinne , how many or how great soever the sinnes were which have been committed . these are the three things required to a true quiet conscience . furthermore a quiet conscience implieth two things : . a calmnesse of spirit : . a chearfull , merry and comfortable heart . these two i mean when i speak of a quiet conscience . . a calmnesse of spirit , or a quietnesse of mind , not troubled with the burden of sinne nor the wrath of god , nor terrified with the judgements due unto sinne . this quietnesse and calmnesse of spirit is promised to all them that truly hearken unto christ and obey him ; who so hearkeneth to me shall be quiet from fear of evil . . a chearfull , merry and joyfull heart . when our conscience giveth a comfortable testimonie of us , it cannot but make our hearts joyfull . this is our rejoycing , the testimony of our conscience , saith paul : the comfortable testimony which his conscience gave of him made him to rejoyce . a wicked man cannot truly rejoyce : no , though he be merrie and joviall and laugh , yet his carnall estate is a snare , he can have no true joy ; but the righteous sing and rejoyce , prov. . . no mirth like the mirth of a good conscience . all other joy is but outside , painted , seeming joy : that is onely true joy that is rooted in the comfortable testimonie of an upright good conscience , which telleth a man his peace is made with god , and that whether he be in sicknesse or in health god loveth him , whether he live or die he is the lords . thus ye see what a quiet conscience is . how a quiet conscience in the godly differeth from the quiet conscience that is in the wicked the second thing propounded to be considered about a quiet conscience , is , how it differeth from that quiet conscience which is in the wicked . . i confesse that the wicked seem to have a very quiet conscience : many thousands of carnall people seem to live and die in quiet . look into alehouses , lewd houses , into all places ; who so merrie and brisk , and heart-whole ( as they say ) as they who have no saving grace ? yet . this quiet conscience in them must needs differ from the quiet conscience of the children of god. certainly the lord will not give the childrens bread unto dogs ; neither will he smile upon their souls ; neither doth he pardon the sinnes nor accept the persons of the ungodly : and therefore if they have a quiet conscience , it must needs differ from that in the godly . must not copper needs differ from gold ? and we who are the lords messengers must teach you the difference : they shall teach my people the difference between the holy and the profane . now the question is this , wherein lieth the difference between the quiet conscience of the righteous and the quiet conscience of the wicked ? answ . the difference between them lieth in foure things : . in the thing it self ; . in the cause ; . in the effect ; . in the continuance . i. in the thing it self . the quiet conscience in the godly is double ; not onely apparentiall and nominall , but reall and substantiall : it is quiet and quiet too , peace and peace too : i create the fruit of the lips , peace , peace . mark ; peace and peace too ; peace in appearance , and peace in truth and substance also . but the peace and quiet of conscience which the wicked have is not such peace : it is peace and no peace ; peace in appearance , but no peace in truth . their god is the god of this world , and he perswadeth them they have peace : but my god , saith the prophet , speaketh otherwise ; there is no peace to the wicked , saith my god. they talk of a good conscience sometimes , and boast they have a good conscience ; but the truth is , they cannot have true peace within : for saith the prophet , the wicked is like the troubled sea which cannot rest , whose waters cast up mire and dirt . so doth a wicked mans conscience secretly cast up mire and dirt in his face : his peace can onely be outward and apparentiall . ii. there is a difference in the cause . the quiet of a good conscience ariseth from one cause , and the quiet of a bad conscience ariseth from another . . the quiet of a good conscience ariseth from a distinct knowledge of the word of god , and of the precepts and promises conteined in it : but the quiet of an evil conscience ariseth from ignorance : when men know not god nor his holy word , which should bind conscience , they fear nothing because they see nothing ; they know not the danger of sinne : like a blind man standing before the mouth of a cannon , he feareth no danger because he seeth none : so carnall men fear not because they know not what cause they have to fear . their very prayers that they make are an abomination to god , and they know it not : their good duties they do are all like cockatrices egs , and they know it not ; they know not that they are in the bond of iniquitie , in the snare of the devil . their consciences are quiet because they know not what cause they have to be otherwise . this is one difference ; the quiet and peace of a good conscience ariseth from light and from knowledge ; the quiet and peace of an evil conscience , from darknesse and ignorance . . the quiet of a good conscience ariseth from a due examination of our selves by the word , and purging of our consciences . conscience never can be good without purging and sprinkling ; no nor without a due examination : the quiet of a good conscience ariseth from this . whereas the quiet of a wicked mans conscience ariseth from want of this : he never examineth his conscience , but letteth it sleep till god awake it with horrour . i say , a wicked mans conscience sleepeth , and that maketh it quiet , and he is not troubled nor molested with it . like a baillif or sergeant fallen asleep by the way ; the desperate debtour whom he lieth in wait for may passe by him then , and find him very quiet , and not offer to arrest him : or like a curst dog fallen asleep ; a stranger may passe by him then and not be meddled with : such like is this quiet evil conscience . . the quiet of a good conscience ariseth from a good ground , from the works of gods spirit , from true saving grace , from righteousnesse . rom. . . we reade of righteousnesse and peace : true peace of conscience ariseth from righteousnesse : whereas the false peace of the wicked ariseth onely from vain hopes and conceits ; they are not guiltie of such and such great sins ; or , they are not so bad as some others : as the pharisee's conscience was quiet ; why ? god , i thank thee , i am not as other men are , no drunkard , extortioner , nor like this publicane . or perhaps from this ground their peace ariseth ; the lord is very mercifull ; and , the lord jesus died for sinners . or perhaps this is their plea , they are good comers to church ; they have prayers in their families ; they have been professours of christ jesus so many years : from hence they dream of peace upon false grounds , whenas the way of peace they have not known . when conscience shall be awaked , then it will tell them how they have by flattery deceived their own souls , and that having no true righteousnesse they could have no true peace . . the quiet of a good conscience ariseth from tendernesse and from life . therefore the apostle joyneth together , life and peace , rom. . . true peace of conscience ariseth from life : whereas the quiet of a wicked conscience ariseth from searednesse and benumbednesse and deadnesse , when men being past feeling of sinne are not troubled at the committing of it . thus ye see the second thing wherein the difference lieth , namely in the cause . iii. they differ in the effect . first , the effect of the quiet of a good conscience is comfort and rejoycing : being justified by faith , we have peace with god through our lord jesus christ . what followeth ? by whom we have accesse by faith , rejoycing , &c. mark ; the peace of conscience bringeth forth rejoycing . and so in other places peace and joy are joyned together . but the evil conscience , though quiet , wanteth this rejoycing . if carnall men had no more mirth then what the quiet and peace of their consciences doth help them to , they would not be so merrie as most of them be . secondly , another effect of true peace of conscience is , it sanctifieth the soul , it purgeth the heart , purifieth the life , and reformeth the whole man. it is the instrument whereby god sanctifieth his people more and more : the god of peace sanctifie you wholly . observe the title which the apostle there giveth unto god when he sanctifieth his people , he calleth him the god of peace ; he sanctifieth his people by peace : it maketh them think thus , we must not do thus or thus as others do ; we shall lose the peace of our conscience if we do . this maketh them strive against sinne , denie their own wills and carnall appetites ; if i should not do so i should have no peace . this peace sanctifieth : but the peace which carnall men seem to have doth not sanctifie the soul : they are never the more holy for the same . again , another effect of the peace of a good conscience is , to put life into us in the performance of good duties : it maketh us with gladnesse and delight perform the duties of our generall and particular callings : but the false peace of an evil conscience suffereth the wicked to be dead and dull to good duties . the true peace keepeth our hearts and our minds : we should lose our minds in the things of this life , but this peace doth keep them upon god ; we should lose our hearts upon our profits and pleasures and affairs in the world , but the peace of conscience doth keep them upon heaven : phil. . . the peace of god which passeth all understanding , shall keep your hearts and minds . this doth the peace and quiet of a good conscience : but the quiet of a wicked mans conscience doth not do thus ; it keepeth not his mind in this manner , but it is upon earthly things for all that . iv. they differ in respect of duration and continuance . the quiet of a good conscience is settled and grounded in the godly ; it never faileth them nor forsaketh them : the other peace is fading . let a feeling sermon come and rifle carnall men , it taketh away their peace from them ; their consciences then flie in their faces , and then they see they are not right : let losse of outward things come a●● light upon them , or any other affliction , it taketh their peace from them ; conscience then breaketh out upon them and sheweth them how they have deceived themselves with false peace , especially at their death , then an evil conscience ( that hath been quiet before ) in stead of comforting will affright and amaze them . but if we have the quiet of a good conscience , it will make us heare the word with comfort , and not be troubled and disquieted by a searching sermon or the threatnings of gods judgements : nay , if we be in trouble , this will quiet us ; if in affliction , this will comfort us : it will endure all our life , and be present at our death ; then especially it will shew it self a friend unto us , in standing by us to chear and refresh us . great peace have they which love thy law , & nothing shall offend them , saith david : nothing shall offend them or take away their peace : it is an eternall and everlasting peace . thus you have seen how the true and false peace of conscience differ . but here cometh a question to be answered , & it is this ; have all gods children this peace of conscience ? i dare say some of you look for this question , and long to have it answered . i answer therefore , no ; they have it not alwayes . job seemed one while not to have it : i have sinned , saith his conscience : what shall i do unto thee , o thou preserver of men . david seemed one while not to have it : mine iniquities are gone over my head as a heavie burden ; they are too heavie for me , psal . . . his sinnes lay heavie upon his conscience for a fit . hezekiah one while seemed not to have it : behold , for peace i had great bitternesse . and therefore i say the children of god have it not alwayes . but let me tell you ; they might have it alwayes . . it is possible they should have it alwayes : their sinnes of ignorance and infirmitie do not break the peace of their consciences : cannot ; for if they could , then no man should have true peace of conscience at any time . nothing but willing and witting sinnes , sinnes against conscience , can break the peace of conscience : and as it is possible for the children of god to live without these , so it is possible for them alwayes to have peace ; yea , they may have daily more and more peace . . as it is possible for the children of god alwayes to have peace , so they are commanded to keep their peace alwayes ; and it is their own fault if at any time they lose it : acquaint thy self with god , and be at peace , saith eliphas . so , let the peace of god rule in your hearts , unto which ye are called . we are not onely commanded to have peace in our hearts , but also that it may rule there , that no corruption perk over it to hinder it : we are called to this peace , and commanded to have it ; and therefore as it is a sinne in the common-wealth when one breaketh the peace , so it is a sinne in the spirit to break the peace of conscience : we are all bound to the peace . . if the children of god have it not alwayes , then they feel the want of it : and in the want of that comfort nothing else will comfort them . it is not all the peace and prosperitie of the world that can comfort their hearts as long as they have not this peace ; not all the mirth in the world can content them untill they enjoy this peace again , the peace and quiet of a good conscience : they faint for it , and long after it , they can have no strength without it ; the lord will give strength unto his people ; the lord will blesse his people with peace . it is not so with corrupt hearts : they can be without peace , and yet never faint ; they can eat and drink for all that , and sleep and be merry for all that , yea and go about their profits and their earthly businesses as roundly as ever for all that : but the children of god if they want the peace of conscience , they have no strength to do any thing almost , they faint till they have it again . . the godly alwayes have the seeds of it in them : l●ght is sown for the right●ous , and gladnesse for the upright in heart . mark ; it is sown in their hearts , and it will spring up at one time or other to chear them and to comfort them . as it is with the wicked ; they may seem now and then to have true peace , but they have the seeds of horrour alwayes in them , which will sprout forth at last , and then they shall find the worm of an evil conscience again : so on the contrarie side , the godly may seem now and then to have no peace , but yet they have alwayes the seeds of true peace in them , which will in time shew themselves , and solace their souls for ever . . they never want peace as the wicked do want it : the wicked want it , and have no possibility of having it : they go in such paths as wherein they shall never know peace , such paths as will never lead them unto it : still their conscience is able to say , they are not right , they are carnall and not spirituall ; they know no true peace of conscience , neither can they : but the children of god walk in such wayes as will bring them to true peace of conscience ere they have done . by this ye see what a good and quiet conscience is . it cannot be but that all must like it , and wish , o that we had it ! beloved , let us labour to get it and the assurance of it . no blessing under heaven is like it : it is a heaven upon earth . happie are they who can shew they have it : and miserable are they who have it not . dulce nomen pacis , sweet and pleasant is the very name of peace , especially of the peace of a good conscience : if ye have it , no misery can make you miserable : and if ye have it not , no happinesse can make you happie . it is christs legacy which he bequeathed to his church ; peace i leave with you ; my peace i give unto you . it is glorious and honourable : beest thou never so mean in the world , thou art glorious if thou hast this peace : beest thou never so despised and disgraced among men , thou hast honour enough if thou hast this peace : rom. . . to every one that doth good , glory and honour and peace . mark how it is accompanied ; namely , with glory and honour : but shame and confusion and dishonour is upon all them that have it not . iii. examination , whether we have a quiet conscience . concerning a quiet conscience i propounded three things : . what it is ; . how it differeth from that quiet conscience that is in the wicked ; . the examination whether we have this quiet conscience yea or no. the two former we have handled already : namely , what a quiet conscience is ; and , how it differeth from that quiet conscience which is in the wicked . let us passe on now unto the third , namely , to an examination of our selves whether we have a true quiet conscience yea or no. a quiet good conscience is such a marvellous blessing that it cannot possibly be but we must like it and wish , o that we had it . let us then examine our selves and see whether we have it or no. many have peace and quietnesse ( as hath been shewed alreadie ) arising from false grounds : they have peace of conscience because they know not what belongeth to trouble of conscience ; or if they know that a little ( as some of the wicked do ) yet they do not consider that sorrow which one ●●y will burst in upon them and sink them utt●rly : let us trie then our peace by these notes . i. i● the quiet of our consciences be good , it is such as we have carefully sought for at the mercies of god in the bloud of jesus christ , when being pinched with the burden of our sinnes we did fly to the promises of god to seek comfort , to the bloud of christ , to find ease and to get assurance of gods favour . if our peace come not this way , it is naught , and we were better to be without it then have it . it may be we speak peace to our selves ; but doth the lord speak peace to our consciences ? i will heare what the lord will speak : for he shall speak peace to his people , and to his saints : but let them not turn again to folly ( for that will break all their peace . ) o go to god then , and heare whether he speaketh peace to your consciences ; whether it be god in christ reeonciling the world to himself that speaketh it to you . it is not true peace without we have sought for it at the throne of grace , without it be peace of gods making . now the lord speaketh peace to his people who come to him for peace three wayes . . he speaketh peace to them by his word . this speaking is thus ; when the word promiseth peace to those who walk by such a rule , and they walk by that rule , then gods word speaketh peace to their souls . the rule is set down gal. . . in christ jesus neither circumcision availeth any thing nor uncircumcision , but a new creature : and then followeth , as many as walk according to this rule , peace be upon them . . god speaketh peace to his people in their consciences . this speaking is thus ; when the conscience can say , i am in christ , i am engraffed into christ , then the lord speaketh peace by the conscience , peace be with you all that are in christ jesus : so also when the conscience can say , i hunger after righteousnesse , i truly mourn for sinne , i desire in all my wayes to please god. thirdly , god speaketh peace by his spirit . this speaking is thus ; when the word hath spoken peace by the promise , and when the conscience speaketh , i am thus and thus qualified , and therefore i have peace , then the spirit of god cometh in and witnesseth , yea , you say right ; peace belongeth unto you indeed , and i say amen to it . when the spirit of god doth say thus , then the lord speaketh peace to the soul . the fruit of the spirit is love , joy , peace . peace is the fruit of the spirit : it speaketh it to the soul , breedeth it in the soul . now , beloved , examine your selves : is your peace of this stamp ? do ye seek it of god , and get it in the bloud of christ jesus ? do ye get it by the word , and by your truespeaking conscience , and by the holy spirit of god ? if ye get it on this wise , then it is true peace of conscience indeed . if ye get it by your own vain hopes and by your good meanings , &c. this peace will not hold alwayes : when your consciences come to be awaked , your peace will all vanish away and be no more . this is the first note to try and examine your selves by . ii. if our quiet and peace of conscience be good , it is accompanied with such a life as is agreeable to the will of god : it avoideth sinne , as the thing that disturbeth the peace . how can any man have true peace of conscience when his life doth not please god but provoketh his wrath against him ? it cannot be that he should have true peace who in his heart doth regard sinne : there is no peace to the wicked , saith my god. no , whereever true peace of conscience doth inhabit , it dwelleth with godlinesse of life and unblamablenesse of conversation ; as the apostle peter joyneth them together , . pet. . . wherefore , beloved , seeing ye look for such things , be diligent that ye may be found of him in peace without spot and blamelesse . mark the words ; in peace , without spot and blamelesse . if ever we would be found in true peace , we must live without spot and blamelesse . a wicked mans conscience may seem to have peace , and tell him he hath served god ; this day i have paid my vowes , saith the conscience of the whore : but this is a rotten and deceitfull peace . true peace of conscience is ever accompanied with such a kind of life as is agreeable to the will of god in his word . iii. if our peace be good , it will make us endure to heare any point in gods word with joy and delight . a wicked heart can heare points of mercie and comfort with joy : so long his peace lasteth : every man that calleth upon the name of the lord shall be saved ; if we confesse our sinnes , god is just to forgive us our sinnes ; if any man sinne , we have an advocate with the father , jesus christ the righteous ; whoever shall confesse that jesus is the sonne of god , god dwelleth in him and he in god : such points as these a wicked heart can reade with delight ( though if they were truly opened and expounded they would yield him cold comfort , yet he can heare them with delight in the lump : ) but if a searching point or some terrible point cometh , he is afraid to heare that . ahab had a quiet conscience but onely when michaiah did preach : felix had a quiet conscience no doubt ; yet he trembled to heare paul preach of death and of judgement , acts . . one would have thought that paul ( a prisoner ) should rather have been afraid : but paul had true peace of conscience , and therefore he could think and speak of death with great comfort , and of judgement with joy ; so could not felix . beloved , this is a strong signe of a false peace , when some points of gods word lay us slat and bereave us of our hold . ye shall have many say , o they have such peace , and they have such a good conscience , as quiet as can be , and as heartwhole as can be : by and by a sound searching point cometh and ransacketh them to the quick , and they are gone . i confesse they go and get some untempered morter or other , and dawb up their consciences again ; but they are gone for the time . this is a strong signe of a rotten peace . but a child of god can heare any point , heare of death , of judgement , of any thing contained in the word , with delight and comfort . it is true , he may be amazed thereat : but he is glad at heart that he heareth it , and will make use of it , be it mercy or judgement . sweet or bitter points all are welcome to him : even the bitterest points are sweet to him , because god and he are at peace ; and therefore he knoweth there is no news from god but it is good . iv. if our peace of conscience be good , it will heal that base fearfulnesse which is in many : who dare not be in the dark , dare not go through a church-yard in the night . some will quake at the very shaking of a leaf , as the wicked in job : which is nothing but a guiltie conscience . i grant this fearfulnesse is naturall to some ; yet i say the true peace of conscience will cure it . i do not say this is a reciprocall signe of true peace of conscience ; for many wicked men may be bold enough : but i say true peace of conscience will cure this immoderate fearfulnesse in the godly . but here two questions are to be asked . i. whether every true child of god that hath true peace of conscience can think of death with comfort and be desirous to die . answ . . peace of conscience doth not take away naturall fear . it is the nature of every living creature to be very fearfull of death . the philosopher calleth death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fearfullest thing of all fearfull things . bildad calleth it the king of terrours . nature loveth its own preservation ; and therefore feareth the destruction of it . peace of conscience doth not take away all this fear . . besides , peace of conscience doth not take away alwayes all degrees of slavish fear of death . the reason is , because peace of conscience may be weak , mixed with much troubles of conscience . for as faith may be very imperfect , so peace of conscience may be in some very imperfect . good old hilarion was very fearfull to die : he cried out to his soul when he lay on his death-bed , o my soul , hast thou served christ these fourescore years , and art thou now afraid to die ? again , a mans love may be very imperfect . perfect love indeed casteth out fear ; but imperfect love doth not . hezekiah had peace of conscience : remember lord , saith he , i have walked before thee in truth , and with a perfect heart . mark ; he had the peace of a good conscience ; his conscience told him he had a sincere heart , and that his wayes pleased god : yet he was afraid to die : i do not think it was onely because he had no issue , though that might be some reason of it . . when a child of god is afraid to die , it is not so much for love of this life as out of a desire to be better prepared . this made david cry out , o spare me , that i may recover strength , before i go hence and be no more . and so job ; let me alone , that i may take comfort a little , before i go whence i shall not return . these good men were then something unwilling to die : they might have many reasons ; most likely this was one ▪ that they might be better prepared , and more fit and ready for their departure . . some of gods people ; as these , job and david , at other times ; i say , some of gods people have such marvellous peace with god as that if it were gods will they had much rather die then live ; i desire to be dissolved , saith paul , and to be with christ ; which is farre better . it may be in regard of the church , or the care of their children and charge god hath laid on them , they could be content to remain still in the body : neverthelesse , they account their state after death much better ; and , were it put to them whether to die or to live longer here , they would choose death rather of the twain . nay , elias requested for himself that he might die : it is enough , lord : take away my life . not that they love death it self ; for death is evil in its own nature , contrary to nature , a badge of sinne : but for the love they have to and the assurance they have of eternall life after death . . nay there is no child of god but may truly be said to love death , and to love the day of judgement and the appearing of christ jesus . divines use to put this as a signe of gods children : nay , the apostle maketh this as a propertie of gods children , to love christs appearing : i have fought a good fight , saith paul , i have finished my course : there he telleth us of his own peace ; and then he telleth us of his reward ; from henceforth is laid up for me a crown of righteousnesse , which the lord the righteous judge shall give me in that day ; and not to me onely , but to them also that love his appearing : that is , to all his children : for all the children of god love the appearing of jesus christ to judgement . though all do not desire it with the same strength of faith , yet all desire it with faith . they believe that christ hath destroyed him that hath the power of death , which is the devil ; they believe christ hath taken away deaths sting , which is sinne , and swallowed death up in victory ; and may all say , thanks be unto god who hath given us victory through our lord jesus christ . neither do they so much question this as their faith to believe it ; saying , lord , help our unbelief . . gods children have good reason to do so , and to check their own hearts whenever they do otherwise . whenever any disturst cometh , they should check it down again : whenever any fear ariseth , they should say , what ? i fear death ? which is a thing so precious ? precious in the sight of the lord is the death of his saints . is death precious , and shall i be so vain as to fear it ? thus ye see an answer to the first question , whether every child of god that hath true peace of conscience can be desirous to die . ii. quest . whether a wicked man that hath no peace of conscience may not be desirous to die too ? answ . . the horrour of conscience may make a wicked man desirous to die . he may have so much horrour of conscience as that he may think certainly hell cannot be worse : ( hell is infinitely worse ; but he may not think so . ) thus judas was desirous to die , when he went and hanged himself : thus many in despair do make away themselves . i confesse some in despair may be fearfull to die : as cain was fearfull to die ; it was fear of death made him speak thus unto god , it shall come to passe that every one that findeth me shall slay me , gen. . . the reason was , because , though he were in despair , yet he was not so sensible of his horrour as judas was : for cain could go and build for all this , and train up his children in musick and the like for all this ; but judas was in a case more sensible of his misery . . dolour of pain may make a wicked man desire to die . thus it was with saul : saul had received his deaths wound , and was in most grievous pain : he could not die presently , neither could he live ; but lying in very great pain between both , desired the amalekite to stand upon him and slay him , . sam. . . ( though osiander think the amalekite lyed unto david to curry favour with him ; but josephus and others think he spake the truth . ) sure it is , that many wicked wretches having no peace of conscience to sweeten and allay their torments , have been desirous to die : nay some have hastened their own death . . malecontentednesse , & shame , and disappointment of their aims may also make wicked men desirous to die , and , if death come not soon enough of it self , to dispatch away themselves with cruel self-murder . thus it was with achitophel : when he saw his counsel was not followed he haltered himself : he had no peace of conscience to comfort him against all his dumps and discontents ; and therefore he was desirous to die . . wicked men , being vexed at something for the present , may seem to be desirous to die ; and yet if death should come indeed , they would be of another mind , and be content death should be further off . nay , jonas ( that strange man of a good man ) o for a fit he would be dying , yea that he would , lord , take my life from me : for it is better for me to die then to live . i suppose if god had taken him at his word , he could have wished his words had been in again . but thus it is often in the mouthes of wicked people ; i would i were dead ; and , i would i were out of the world : not for any peace of conscience they have , nor for any desire of death , but onely for a momentany pang . if they were to die indeed , they would be loth enough to it . like the man in the fable : who being wearied with his burden of sticks , lay down and called for death ; but when death came indeed to take him , and said , what shall i do , man ? thou calledst me : i pray thee , said he , help me up with my burden of sticks . when he was to die indeed , then he would rather have his own wearisome burden . it is but a fable ; but this is the fashion of many . . when wicked men are desirous to die indeed sometimes not out of discontent or any such like reason , yet it cannot be out of any true peace of conscience : they may go away like lambs , as we say ; but it is in a fools paradise . it may be whilest they lived they thought to go to heaven : but when they dy , then all their thoughts perish , as the psalmist speaketh in another case . to return therefore where we left ; o beloved , is there any of you that want the peace of a good conscience ? and do ye know what you want ? what a great benefit and blessing ? that ye may see this , and fully know it , and by knowing it earnestly desire it , consider , first , that it is the very head of all comforts . a worthy divine calleth it abrahams bosome to the soul : ye know what a blessing it was unto lazarus to be taken from his fores into abrahams bosome : the peace of a good conscience is like this bosome of abraham : who would not gladly lie in it ? such a man who hath it can never look upon another mans comfort , but a good conscience will say , yea , and i have my comfort too . when paul was commending of timothie , see how his own conscience spake of himself at the same time : he worketh the work of the lord , as i also do . mark ; his conscience would be putting in comfort for himself : doth timothie work the lords work ? yea and so do i too , saith his conscience : it is musculus his observation upon the place . secondly , a quiet conscience maketh a man to tast the sweetnesse of things heavenly and spirituall : it maketh the word to be to him , as to david , sweeter then hony , yea then the hony-combe : i have not departed from thy judgements , o lord , saith he ( thus saith his conscience : ) now what followeth next ? how sweet are thy words unto my tast yea , sweeter then hony unto my mouth . a good conscience maketh a man tast sweetnesse in prayer , when his conscience telleth him he prayeth aright : it maketh him tast sweetnesse in a sabbath , when his conscience telleth him he sanctifieth it aright : so also in the sacrament , when his conscience can witnesse he receiveth aright . what is the reason so few of you tast sweetnesse in these things ? the reason is this ; because ye have not the peace of a good conscience : it would find sweetnesse in every good dutie , in every good word and work . thirdly , a good quiet conscience maketh a man tast sweetnesse in all outward things , in meat , in drink , in sleep , in the company of friends : it putteth a better upon a very morsel , prov. . . brown bread and a good conscience , there is a better upon it then upon all the costly fare of the wealthie without it . bernard calleth a good conscience a soft pillow : another calleth it a dear bosome friend : solomon calleth it a continuall feast . it maketh a man tast sweetnesse in every outward thing . the healthy man onely can take pleasure in recreations , walks , meats , sports , and the like : they yield no comfort to those that are bedrid , or sick , or half-dead . but when the conscience is at peace the soul is all in good health ; and so all things are enjoyed with sweetnesse and comfort . fourthly , it sweetneth evils to a man , as troubles , crosses , sorrows , afflictions . if a man have true peace in his conscience , it comforteth him in them all . when things abroad do disquiet us , how comfortable is it to have something at home to chear us ? so when troubles and afflictions without turmoil and vex us and adde sorrow to sorrow , then to have peace within , the peace of conscience , to allay all and quiet all , what a happinesse is this ? when sicknesse and death cometh , what will a good conscience be worth then ? sure more then all the world besides . if one had all the world , he would then give it for a peaceable conscience . nay , what think ye of judgement and the tribunal of christ ? do but think what a good conscience will be worth then ? when paul was accused and hardly thought of by some of the corinthians , this was his comfort ; i know nothing by my self , saith his conscience : i count it a very s●all thing to be judged of you . nay , he goeth further : his conscience telleth him he hath the lord jesus ( who justifieth him ) to judge him ; he hath a sweeter judge then his own conscience , even his saviour , to judge him . o there is no created comfort in the world like the comfort of a peaceable conscience . the heathen mena●der could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscience is a little pettie god . we may not give it such a big title : but this is most certain ; the conscience is gods echo of peace to the soul : in life , in death , in judgement it is unspeakable comfort . is there any then that want this ? let them above all things labour to get it : it is more worth then all things else . whatever we neglect , let us not neglect this . it is safer to neglect bodie , health , means , maintenance , friends , and all that ever we have in the world then to neglect this . the more we have the worse it is for us , if we have not this . had we all this worlds good , it is like a stone in a serpents head or a toads head , or a pearl in an oyster ; not our perfection but our disease . again , you who have a peaceable conscience , . labour to maintain it . be often in communion with god , be not strangers to him , the light of whose countenance is the peace of your souls . it is the walking with god that breedeth true peace and preserveth it . it is said of levi , that he walked with god in peace . o let us stirre up our selves to walk close with god , that so we may have peace : no sweet peace but in so doing . . we must take heed we do not trouble nor disquiet it , that we do not resist it , or offer violence unto it by committing sinne against the peace of it , but endeavour to maintain the peace of it by obeying the voyce of it . get the fear of god , which is wisdome ; and to depart from evil , which is true understanding : all her paths are peace , prov. , . we cannot walk in any one path of true wisdome but we shall find in it peace : there is peace in humilitie , and peace in charity , and peace in godlinesse , and peace in obedience , &c. break any of these things , and ye break the peace . ye heare what an admirable thing the peace of conscience is : o then , if ye have it , make much of it : nay , if ye have it , ye will for certain make much of it . the very having of it will teach you the worth of it , and learn you to prize it , and make you above all things unwilling to leave it . and thus much of the first , viz. a quiet conscience . an unquiet conscience . i have already handled a quiet conscience . i come now to speak of a troubled and unquiet conscience : concerning which i shall shew you three things : . what it is ; . the degrees of it ; . the difference of the trouble that may be in a good and that may be in a bad conscience . i. what a troubled conscience is . it is a conscience accusing for sinne , and affrighting with apprehensions of gods wrath . and here i would have you consider two things : . what are the causes of it ; . wherein it consisteth . first , the causes of it are these five . . the guilt of sinne : when a man hath done evil , and his conscience doth know it , then doth the conscience crie guiltie : when he knoweth it , saith the text , then he shall be guilty . this is it which woundeth and pierceth conscience ; this is the sad voyce of conscience . like judas ; i have sinned in betraying the innocent bloud : like cain ; my sinne is greater then can be forgiven . so the brethren of joseph ; we are guilty , say they , concerning our brother . it is like the head of an arrow sticking in the flesh , or like a dreadfull object continually presenting it self before our eyes : my sinne is ever before me , saith david . when we have transgressed gods law , and our conscience can cry guiltie , when the guilt of sinne lieth upon conscience , this is one cause of the trouble of it . . another cause is the apprehension of gods wrath for sinne : when knowing that we have sinned and offended god , we apprehend his wrath in our minds , and behold the revenging eye of his justice against us . this is a very grievous thing , so terrible that no man or angel is able to abide it : as we see the kings and potentates , the mighty men of the earth , call for the mountains to fall upon them , and the hills to cover them from the wrath of god , rev. . , . when we have incurred gods displeasure and our consciences see it , when his anger resteth upon us and our consciences feel it , this is another cause of the trouble of conscience . . a third cause of the trouble of conscience is the fear of death and of hell : when we know we have offended gods law , and we know also what our sinnes do deserve , namely death and judgement aad damnation for ever ; this doth most trouble and disquiet conscience , when it fastneth on the apprehension of it . the apostle calleth it a fearfull looking for of judgement , when conscience looketh for nothing else but for hell and damnation , this must needs trouble conscience . . another cause is privative , want of supportance ; when god doth withhold from conscience the help of his spirit . ye know the spirit can inable conscience to undergo all its troubles ; the spirit can prompt it with mercies and the promises of god , and hold it up : but when the lord bereaveth the conscience of this help , and doth not at all support it , this must needs also trouble conscience . . when god doth fasten on the conscience such thoughts as may affright and terrifie it ; as thus , god doth not love me ; christ will not own me ; i have sinned , i am a reprobate , past hope , &c. when such thoughts as these fasten on the conscience , it cannot choose then but be troubled . thus i have shewed you what are the causes of the trouble of conscience . secondly , this trouble of conscience consisteth in two things : first , in want of comfort : it cannot apply to it self neither the promises of this life nor of that which is to come . conscience crieth , this belongeth not to me : this mercy , this comfort is not my portion . secondly , in a terrour and anguish of mind from these three heads : . from the guilt of sinne ; . from the apprehension of gods wrath ; . from fear of death and of judgement . this is the three-stringed whip wherewith conscience is lashed . these ye shall find upon the conscience of adam and eve , when they had sinned against god. their conscience was whipped . with the guilt of sinne ; they saw they were naked , gen. . . . with the apprehension of gods wrath ; they hid themselves from the presence of god , vers . . . with the fear of some vengeance which they began to look for ; i was afraid , saith adam , verse . this three-stringed whip ye may see also was upon the conscience of cain after he had slain his brother : his conscience was whipt . with the guilt of sinne ; my sinne is greater then can be forgiven : . with the apprehension of gods wrath ; from thy face , o lord , am i hid : . with the expectation of death and of judgement ; it shall come to passe that every one that findeth me shall slay me . thus i have shewed you what a troubled conscience is . the degrees of a troubled conscience . ii. the next thing i promised to shew is the degrees of a troubled conscience . a troubled conscience hath divers degrees : for some consciences are more troubled then other some . . the first degree is such a degree as may be in gods children : and this ariseth not so much from the apprehension of gods wrath as from the guilt of sinne : their consciences grieve and are troubled to think that they have sinned and offended the lord god. thus we see david could not be at quiet : although nathan had told him from god that his sinne was forgiven , yet his conscience still troubled him : against thee onely have i sinned , and done this evil in thy sight , saith he . i grant the consciences of gods children are troubled at the apprehension of gods anger ; but then it is his fatherly anger , not the anger of an enemy . though for a fit they may seem to apprehend th●● too , yet mostly it is for that they have provoked their loving father to anger against them . a father may be angry with his child out of love ; and so the lord may be with his dear children . the lord was angry with me too , saith moses , deut. . . o let not my lord be angry , saith abraham the father of the faithfull . o god of hosts , how long wilt thou be angry with thy people that prayeth , saith the psalmist . sometimes the lord is angry with the prayers of his people ; but it is in love , because he would have them pray better , and obey better , and look to their standing better . now the consciences of gods people are very much troubled when the lord is thus angry with them . . the second degree of trouble of conscience is such as is in the wicked , and yet not altogether without hope . the conscience is troubled , but yet so as it conceiveth hope : god is mercifull ; and , christ died for poore sinners , &c. thus many a wicked man is troubled and affrighted in conscience , nor for sinne , but for the wrath of god against it ; yet he conceiveth for the present that the sinne is pardonable and may be forgiven : christ may forgive ; god may pardon . it is indeed but a poore ground of hope and comfort upon possibilities : but yet this lightneth the trouble in the mean time , and it may be within a while shaketh it quite off : like the wicked jews , isa . . . who were worried and wearied most grievously ; yet they said not , there is no hope . there may be much horrour and disquiet in these consciences for a time : but ther● is a higher degree yet , a worse troubled conscience 〈◊〉 this . . the third degree of a troubled conscience is , when it is for the present altogether hopelesse ; such a conscience as is swallowed up in despair : when men thinking of their manifold sinnes , of the direfull wrath of god , of the dreadfull torments of hell for ever , their consciences make them despair of all hope or possibilitie of avoiding this ; bringing such thoughts as these , what a deal of time have i spent in sinne , wherein i might have made my peace with god , and have prevented all this ? what a great and omnipotent god have i offended ? what an infinite judge have i provoked , who is able to revenge himself on me , and who will be my foe to eternitie ? conscience also bringing in thoughts of the torments and unsufferable pains to be endured in hell , and such swallow up in despair without all hope for the present or the future . like the wicked man which eliphaz speaketh of , he believeth not that he shall return out of darknesse , job . . so these have no hope of escaping , expect to perish as spira ; o , saith he , i envy cain and judas : i would i were in their cases : they are damned ; but i shall be worse for evermore . now though to these all hopes be gone for the present , yet some of these troubled consciences scramble up again with vain hopes , and some do not . cain got up again , it should seem : but judas did not . those that never get up again , either . they live in intolerable horrour and vexation of spirit , as if they had a devil in them to put them to anguish , and often ( being weary of their lives ) do make away themselves , and so leap quick into hell : or else . they runne desperately into all abominable courses : their consciences telling them there is nothing to be expected but damnation , they give themselves desperately to commit sinne with greedinesse , saying with them in jeremie , there is no hope ; therefore we will walk after our own devises , jer. . . or else . they grow senselesse of it . they see they are wrong , but they are not sensible of it . it may be they pray and reade and heare ; but their consciences secretly whisper , all is to no purpose . conscience eateth and eateth like a worm , and they pine away in their iniquities , as the prophet speaketh . a kind of sorrow they have , but they cannot mourn ; a kind of sad dolour , but they cannot weep : ye shall not mone nor weep , but pine away in your sinnes , saith the text . i confesse there be more presumers in the world , who promise themselves that all shall be well with them : but yet there be despairers too , and very many , whose consciences are troubled with secret despair ; though it may be not apparently to others . now the causes of these despairing consciences are these . . the greatnesse of sinne ; when the heart thinketh secretly thus , certainly the lord cannot find in his heart to forgive me . as it was with cain : when he had lived in earthly-mindednesse , and then in formality , and then in discontent and in hatred , and then in hardnesse of heart , the lord rebuked him , and yet his heart was so hard that still he went on in evil ; then he murdered his brother ; and lastly he despaireth ; my sinnes are greater , saith his conscience , then can be forgiven . he thought god could not find in his heart to forgive him . so when men sinne and sinne , and the lord doth rebuke them , and yet they do sinne , and their consciences do check them , and yet they go on , at last they come to have secret despairs in their heart , that god now will not look towards them ; whereas if yet they had a mind to stoop to jesus christ , they might be forgiven . . a second cause of despairing is multitude of temptations . indeed the godly should not be so apt to think themselves forsaken of god by reason of temptations as sometimes they are : they should rather count it joy , as james speaketh , chap. . . but yet many of the wicked despair finally by this means : because they do so often fall into temptations , therefore they conclude they are forsaken of god. . ignorance of gods word . when the guiltinesse of sinne meeteth with minds not instructed in the doctrine of free grace and reconciliation by christ ; this is a cause of despair . . so also inured custome of sinning is another cause . when men are often quickned , and grow dead again ; then quickned again for a fit , and then hardned again : in the end they fall to despair . these and the like are the causes of despairing consciences . and thus i have shewed also the second thing propounded to be handled , namely , the sundry degrees of troubled consciences . iii. the third thing is the difference between the troubled conscience in the godly and in the wicked . the consciences of gods children may be troubled , and are many times ; and the consciences of the wicked they are troubled too : now the question is , how do they differ ? i answer , . that trouble in the conscience of wicked men is accompanied with impenitency , and sometimes with blasphemy : i would i were able to resist god , saith francis spira : like those in the revelation who blasphemed god because of their torments . sometimes it is accompanied with cursings , as isai . . sometimes with infinite murmuring . but in gods children it is not so : when their conscience is troubled , they justifie god , and clear god , and give him the glory of all , and submit under his hand , and subdue their hearts unto him : as david in his trouble did not fret and murmure against god , but saith he , if god have no pleasure in me , lo , here i am : let him do with me what seemeth him good . so that the trouble of conscience in the children of god and in the wicked doth much differ in this first respect . . the trouble of conscience in the wicked ariseth onely from the apprehension of gods wrath and fear of judgement for sinne , not for the sinne it self and from the love of holinesse : but that in gods children ariseth chiefly for sinne , and the want of the apprehension of gods love unto them : how long wilt thou forget me , o lord ? for ever ? how long wilt thou hide thy face from me ? psal . . . mark whence the trouble of the psalmist came : this was his trouble , that god did hide his face . . trouble of conscience in the wicked never maketh them part with sinne , never breedeth a hatred of sinne in them ; but that in gods children doth . true it is that a wicked mans troubled conscience may make him vomit up his sinne , like a dog that vomiteth up his troublesome meat : but he doth not vomit up his stomach to that meat ; for when the trouble is over he returneth to his vomit again . so a carnall man returneth to his deadnesse of heart again , and to his securitie again , when the trouble is over . pharaoh , whilest his conscience was troubled at the sense of gods judgements , o then saith he , i have sinned : i pray , moses , let me have your prayers ; and i will let you go . if the children of israel could have packed up and departed while this trouble had lasted , they might have been gone . but when he saw there was respite , he hardned his heart again . mark ; his trouble of conscience did not make him part with his sinne : but that in gods children doth . . that in the wicked driveth them from god : they have little heart to come unto him : they see nothing but wrath ; and they rather go about to seek ease in other things then to seek his favour : as saul sought ease in musick , and cain in building castles and cities , and judas in a desperate course . their trouble fetcheth them not to god. but the trouble in gods children worketh otherwise : in the midst of trouble of conscience they rest upon god : as heman crieth , o lord god of my salvation , in the midst of the troubles of his soul . the eyes of gods children are still towards heaven ; they think still they should have some help from god : they pray and cry , and though god seemeth to neglect them , yet they cannot give over : they will not be beaten off from waiting on god when he will speak comfort to them . . that trouble that is in the wicked maketh their heart sullen ; but that in the godly melteth their heart : my soul is like melting wax , saith david in his troubles of conscience . his soul melted before god , and was even poured out before him , psal . . . this is a kindly working . thus ye see the difference . vses . . by this we see what a miserable thing it is to have such a troubled conscience . it is the greatest misery that can be : it is even a hell to men here upon earth : it is like a dismall ghost to terrifie the soul : it is like a burning furnace in the bosome : it maketh the life bitter . in a word , the spirit of man is not able to bear it : the spirit of man will sustein its infirmities : but a wounded spirit who can bear ? as long as a mans spirit is sound , it will bear any thing . some have born agues , fevers , stones , colicks , convulsions , rackings , torturings : as long as a mans spirit is sound he is able to bear any of them , all of them : but a wounded spirit who can bear ? never was there man that was able to bear a wounded spirit . we may see by many of gods children how heavy it is : david rored with the anguish of it : a strange phrase . heman was ready even to runne out of his wits with it : while i suffer thy terrours , saith he , i am distracted , psal . . . moses putteth himself into the number , we are even consumed by thine anger , psal . . . ethan complaineth that it was like a burning fever : how long , o lord wilt thou hide thy face ? for ever ? shall thy wrath burn like fire ? psal . . . if it be thus with gods children , what may we think of the wicked ? if we could search into the bosomes of some wicked men who are enemies to god , then we might see and understand the true weight and burden of this troubled conscience . cain crieth out of more then he can bear . judas thought to find more ease in hell then in his own heart : so terrible was the torture of his troubled conscience , that he murdered himself , thinking verily that hell could not be worse . . see here what an infinite misery every sinner shall one day be in . though he be not troubled with this harpye for the present , though he be not yet gastered with this furious hag ; yet the day will come when he shall : i say the time will come when all ye that are wicked shall be haunted with this hellish agony of a troubled conscience ; either here before ye die , or when ye die , or at the furthest when your souls are departed out of your bodies : this is unavoydable to all that live and continue in sinne . though for a while ye live in mirth and pleasure and securitie , and conscience letteth you alone ; though like nabal to day ye feast and make merry ; yet there is a conscience within you , an abigail which to morrow will tell you of it , and then your hearts will die within you and be like stones , as cold and as heavie as a stone within you . as samuel met with saul , because thou hast forsaken the lord , the lord also hath forsaken thee : so conscience will find you out . however for a while ye slight and neglect it , or else perhaps suppresse it , yet it will find you out , as eliah did ahab , and then ye will say as he did , hast thou found me , o mine enemy ? yea , i have found thee : thou hast sold thy self to work wickednesse in the sight of the lord : thou hast been a profane beast , thou hast runne against heaven , and against god and christ ; and thy life hath been full of rebellions , &c. now i have found thee out . the day will come when thy conscience shall be like jobs messenger . ye know what news the messengers brought job ; first news of one great evil , and then of another greater , and then of a third worst of all ; cattel and goods taken away , servants dead , sonnes and daughters dead , i onely am left alive to tell thee : so , i say , the time will come when conscience shall thus report , thy pleasures are dead ; thy profits are dead ; thy comforts are dead ; thy heart is dead ; thy soul is cursed , and must die for ever ; and i onely am left alive to tell thee : and then he shall crie out , cursed was i that ever i was born : and cursed be the womb that bare me : and the paps that gave me suck . then shalt thou mourn at the last , when thy flesh and thy bodie are consumed , and thy conscience shall say , how have i hated instruction , and my heart despised reproof ? i have not obeyed the voyce of my teachers , nor enclined mine ears to them that instructed me . such dolefull messages conscience will bring in one day ; and then it shall hisse like a snake in thy bosome , know now that for all these things thou shalt come to judgement . and so thy conscience shall bray thee like a fool in a mortar , as it were with a pestill , and it shall pounce thee and beat thee and distresse thee for evermore . this is the moth that getteth into the cloth , and doth eat it : when thou with rebukes dost correct man for iniquitie , thou makest his beautie to consume away like as when a moth fretteth a garment . this will make thy face gather blacknesse , and thy spirit be overwhelmed for evermore . i must adde another use yet : for all this is the law : and untill ye be in christ ye are all under the law , the curse of it , the rigour of it : and we are bound to tell you how ye shall find it if ye do not submit to the righteousnesse of christ . but though we do preach the law , yet we do preach it in the hand of a mediatour , saith paul , gal. . . a terrible killing law , but yet in a mercifull hand , in the hand of a mediatour , to drive us to seek for mercie : and therefore the third use shall be , to call upon you to be humbled , and to see that there is no living for you in your sinnes . go and stoop to christ jesus , who onely can purge your guiltle consciences by his bloud . i beseech you , consider , ye who yet abide in your sinfull estates and are yet in the flesh : i beseech you , consider what the event will one day be . if ye will not look out , your consciences will find you out at the last , and then wo be to you . your consciences will make all things grievous and bitter to you , even those things which in themselves are most sweet and good : when ye heare of heaven , of mercie , of the bloud of christ , these will but encrease your miserie : conscience will say , you have no part in them . when you heare the word , any promise or comfortable passage in it , your conscience will say , yea , this is my miserie , i have no share in these things . this will be a hell unto you , and will torment you before your time . this will also make all outward good things bitter unto you : when you see wife and children and friends , then conscience will whisper and say , i shall not have these long : ere long i shall have none but damned companie . when you see your goods , estates , and the like , conscience will mutter , alas , ere long i shall be in a place where a drop of water shall not be afforded me to cool my tongue . when you see the light and other comfortable objects , o wo is me ; i shall shortly be in a place where i shall see nothing but darknesse , utter and everlasting darknesse . conscience will make your afflictions intolerable , your sicknesse intolerable , your death-bed intolerable , the face of death intolerable . i beseech you , brethren , consider these things , you that have not felt a troubled conscience untill this houre . ye hardly know yet what it is : ye will know it to your sorrow , if you do not consider it . there is a phrase in ezek. . . where god saith he will make pharaoh grone with the gronings of a man deadly wounded : so it will be with you , if you will not hearken and submit to jesus christ ; conscience will make you grone with fearfull grones ; o wo is me , i am undone , without hope , without remedie . consider this therefore , and be wise , before the things which concern your peace be hidden from you . and let me the rather exhort you to this in regard of the danger of the times . the lords wrath is gone out , and his judgements do flie through the earth , and his plagues do fall on every side of us : what will your guiltie consciences do now ? oh you can never endure them . ye had need of purged consciences now lest ye be quite comfortlesse in the day of visitation . how miserable is their case who want the peace of conscience in the time of distresse ? when troubles and afflictions are without , then how grievous is it to want peace and comfort within ? when gods mortall arrows are in your bodies , then to have the arrow of his wrath sticking in your souls , this will adde sorrow to sorrow , and make your estate much more uncomfortable and unsupportable . beloved , peace of conscience is good at all times ; but it is most precious when calamities fall on us : then to have the peace of a good conscience that may bring us good news from heaven , that all is well within , all peace there , this is such peace as all the world cannot give nor sell nor buy . never more need of the peace of conscience then now . as one said of the books of faith , there be abundance of books written of faith : buy them all up , saith he ; ye will need every one of them ere long : so may i say of whatever may forward the peace of conscience ; buy it , purchase it , get it , as much peace as you can possible : ye will have need of it all ere long . take heed of troubling your consciences or clogging them with guilt , lest the lord cast you off , and lest ye be hardned , and so ye perish from the right way . do not think thus , o we are believers , and have no need of such threatnings . he who is certain of his salvation knoweth assuredly he should be damned if he should go on in sinne without repentance ; this if is true enough ; if the righteous forsake his righteousnesse , all his former righteousnesse shall be forgotten . and , wo is me , saith paul , if i preach not the gospel . in the state of innocencie there was use of threatnings : so is there now in the state of grace . the lord threatned adam in innocencie , if thou eat thereof thou shalt die the death . job was awed by threatnings not to lift up his hand against the fatherlesse ; for , saith he , destruction from god was a terrour to me . my flesh , saith david , trembleth for fear of thee , and i am afraid of thy judgements . let us have grace , saith the apostle , whereby we may serve god acceptably with reverence and godly fear . why ? for our god is a consuming fire . for be it that gods children ( that is , all believers ) shall never fall finally away ; yet this threatning is one of christs instruments whereby he keepeth them from falling : and they also may tast of much bitternesse if they grow indulgent to their corruptions . o therefore take heed of this curse , that your consciences may not dog you with the guilt of sinne and the apprehension of gods wrath . you will never be able to bear it , much l●s●e in the time of affliction . o it is good being in a drie house when a great tempest is up : and it is safe being in a good harbour when a storm b●●teth hard . a good conscience is good at all ●imes ; but o how sweet then ! when jonah fell into affliction , the want of peace in his conscience made him look upon his affliction as upon hell , as though he had been in the belly of hell : they who follow lying vanities , forsake their own mercies , saith he . mark ; his conscience dogged him with his fleeing from god , and forsaking his own mercies . ye see he was miserably distressed by it till the lord did deliver him . be charie then of conscience , and get it purged , that it may speak peace to you in trouble . questions . now i have declared unto you , what a troubled conscience is ; what is the cause of it , and wherein it consisteth ; how many degrees there be of it ; how the troubled conscience of the godly differeth from the troubled conscience of the wicked ; the miserie of a troubled conscience ; and , what a deal of mischief it doth one , especially in affliction : now i should leave this point , but that there be sundrie questions to be answered about it . i. suppose a man be rid of this trouble , and have peace of conscience , how shall he maintein it , and keep out troubles from it ? ii. whether and how the peace of our conscience dependeth upon our care and obedience ? iii. what manner of obedience it is that peace of conscience doth depend on ? iv. if a man have no peace , but onely a burdened conscience , what must such a man do to be freed from it and to attein true peace ? i. question ; how a man may keep peace of conscience . i begin with the first : suppose a man have peace of conscience , what must he do to keep and maintein it ? i answer , first , we must labour to prevent troubles of conscience by taking heed that we do nothing contrarie to conscience . we must not be drawn by friendship , or credit , or the love of any lust , to do that which conscience forbiddeth . nothing should be so dear unto us as the peace of conscience : nothing for the love of it should make us do ought against our conscience . how miserable are those comforts , delights , satisfactions which we get to our selves in such courses as our own hearts do condemne ! however they seem comforts for a while , and contentments for a while , and delights for a while , yet at last it will appear that miserable comforts are they all . nothing that we get in any evil way will chear and comfort us in a time of need . what said francis spira at the time of his death , when seeing his wife and children about him , and thinking on the goods and estate which he had got for them by denying the truth which he had before mainteined against the romish errours ▪ he cried out in the horrour of his conscience , how terrible is the sight of these unto me ! however before they had been comforts to him , yet now he could not endure the sight of them . o , thought he , i recanted for your sake ; i yielded to superstition , and it was long of you : therefore he abhorred now the sight o● them . wretched is he that alloweth himself in any course which his conscience findeth fault with . it is a good rule the apostle giveth , blessed is he that condemneth not himself in that which he alloweth : that is , blessed is he that hath not a condemning conscience , that alloweth not himself in any course wherein his conscience doth condemne him . so that if we have peace of conscience , and desire to maintein it , let us never allow our selves in any course that our conscience may condemne us in . that is the first answer . secondly , if we will maintein our peace , we must labour to have our hearts grounded in the assurance of the love of god : alas , it will fail us else , and leave us in trou●le and perplexitie in time of greatest need . observe how the apostle joyneth love and peace together , . cor. . . the god of love and peace be with you . if he be the god of love to us , it is sure enough he will be the god of peace also : if we know once that god loveth us , then we may set our hearts at rest : as long as we doubt of his love our conscience can never have true peace : and therefore if we would maintein true peace of conscience let us labour to be assured of gods love . thirdly , we must use the exercise of faith in applying the bloud of christ ; we must labour to purge and cleanse our consciences with it . if we find that we have sinned , we must runne presently to the bloud of christ to wash away our sinne . we must not let the wound fester or exulcerate , but presently get it healed . as there is a fountain of sinne in us , so there is a fountain of mercie in christ , set open for judah and jerusalem , and for every poore soul to wash in . as we sinne dayly , so he justifieth dayly , and we must dayly go to him for it : as every day we runne into new debts , so the lords prayer teacheth us every day to beg forgivenesse : we must every day eye the brazen serpent . justification is an ever-running fountain , and therefore we cannot look to have all the water at once . a fountain ever runneth anew ; so justification ever floweth anew , and we must go to it . christ is a priest for ever after the order of melchisedec . o let us sue out every day a dayly pardon of course ! let us not sleep one night without a new pardon . better sleep in a house full of adders and venemous beasts then sleep in one sinne . o then be sure with the day to clear the sinnes of the day : then shall our conscience have true peace . but how if i have relapsed ? what shall i do then ? i answer , every man that falleth doth not fall on all foure , as we use to say ; he doth not fall quite : there be degrees of falling . as in a sick man , though he be ill yet he is not by and by dead ; some life remaineth still , which will look out towards health again : so there is so much life in justification as to recover thee again . be constant therefore in this course : ever go to christ , ever wash in this fountain , ever bring thy soul hither to be cleansed ; and then thy conscience ever shall have peace . fourthly , if we would maintein our peace , then let us labour to be constant in obedience to jesus christ . whosoever keepeth his word , in him verily is the word of god perfected ; and hereby know we that we are in him , . john . . mark ; hereby our conscience may tell us that we are right , and speak peace to us , if we keep his word , ii. question ; how the peace of conscience doth depend upon our care and our obedience . the reason why i raise this question is this , because as our justification is onely in christ , so our peace is onely in him ; how then doth the peace of our conscience depend on obedience ? the place of scripture that occasioneth the doubt is , . pet. . . the answer of a good conscience towards god by the resurrection of jesus christ. it is by christ ; how dependeth it then on our obedience ? answ . . a good conscience doth not depend upon our obedience as the principall cause of it , but upon justification which we have by christ if we be in him : rom. . . being justified by faith we have peace with god through our lord jesus christ . ye see then that our peace is grounded upon our justification as the principall cause of it . if we should seek for peace from our works and obedience , alas , they are sinfull and defective ; there is no peace to be found in them : our conscience would be troubled at our best duties , at our weaknesse in prayer , our frailties in hearing , our slips in every holy service : there is nothing we do but our conscience might find fault with it , and pick a hole in it ; and therefore we had need to flie unto christ for true peace . no wonder then that papists have not true peace , but professedly say , that every man must doubt , and no man can be sure of his salvation . they must needs doubt indeed who trust to their own works : which can never bring true peace . the conscience must ever be quarrelling and finding of fault , and be without peace , if we trust to the best works . so that this is the first answer , all true peace dependeth upon justification by faith in christ as the principall cause . secondly , we answer , that our peace dependeth upon our obedience in this sort , that we can have no peace except we be given to obedience . those men that can sinne and yet be at peace , were never justified in their lives . a child of god when he sinneth ; as for example , if he should be tempted to lie , or to omit a good dutie , which he knoweth he is bound to perform ; yet this would much trouble his conscience ; his soul would be ashamed , his heart perplexed , he would not know how to look the lord in the face ; i have sinned : what shall i do unto thee , o thou preserver of men ? when david had sinned against god , i am troubled , saith he ; and i go mourning all the day long . and therefore peace of conscience doth depend thus farre on obedience , as that a man cannot have peace unlesse he be obedient , and take heed of sinne , and labour in all things to be upright before god. now if you ask me , but how doth our peace depend upon our obedience ? i answer , it dependeth upon obedience as the removing cause : it removeth that which would hinder our peace . sinne would interrupt our peace : now obedience removeth sinne . to this purpose the apostle speaketh . john . , . my little children , let us not love in word and in tongue , but in deed and in truth : for hereby we know that we are of the truth , and shall assure our hearts before god : hereby we shall assure our consciences that we are in him , if we take heed of hypocrisie : if we love in truth , and be obedient in truth , we shall thereby remove all our doubts and our fears , our troubles and perplexities of conscience . so that peace doth depend on obedience as the removing cause : it removeth that which otherwise would hinder peace . this is the first . again , our peace of conscience dependeth upon our obedience as the witnessing cause of it . obedience is one of the witnesses of true peace ; it witnesseth that we have peace with god. this is our rejoycing , even the testimony of our conscience , that in simplicitie and godly sinceritie we have had our conversation in the world . see here , it is the witnessing cause of it : paul had peace of conscience ; his conscience was able to make him rejoyce : how ? because it gave testimony that his conversation was godly and simple and gracious . though we be in christ , yet we can have no peace unlesse holy obedience doth witnesse the same . obedience is not the cause of the peace of our consciences before god , but it is the cause of our perceiving the same : we know we have peace by reason of our obedience : we know that every one that doeth righteousnesse is born of god : we know we are passed from death to life , because we love the brethren : hereby we know that we dwell in him and he in us , by the spirit that he hath given us . mark ; we come to know it by obedience and by the fruits of obedience . take away obedience , we can never know peace . they that walk by this rule , peace shall be upon them and upon the israel of god , saith the apostle . thirdly , our peace of conscience dependeth on our obedience as the confirming cause : christ confirmeth our peace to us by making us walk close to him and obedient unto him . paul sheweth how it preserveth peace , as a shoe preserveth the foot : ye know if we should walk without shoes , barefoot , our feet would be in danger of pricking and hurting : so doth obedience to the gospel preserve our peace : stand , saith the apostle , having your feet shod with the preparation of the gospel of peace . mark ; he compareth it to a shoe , which he would have us shod with ; and then it will be the gospel of peace to us , and our peace shall be in safety . fourthly , our peace dependeth upon our obedience , not onely as a signe of true peace , nor onely as a guard to it , but as a thing pleasing to god , without the which we displease god. for though god be pleased with his children alwayes in christ , yet he is not pleased that any in christ should be disobedient to him . ye have received of us how ye ought to walk and to please god , saith the apostle . when gods children walk in obedience , that is pleasing unto god. so that peace of conscience doth greatly depend on obedience : for otherwise conscience will be troubled ; o i do not please god ; this is displeasing unto god ; and , this doth provoke god. not as though there were any such perfection in our obedience that can satisfie any tittle of gods law ; but because when our persons are pleasing to god in jesus christ , then our obedience to god is pleasing too in jesus christ , and conscience will say it . thus much shall suffice for answer to the second question . iii. question ; what manner of obedience it is that peace of conscience dependeth upon ? the reason of this question is this ; because it should seem there is no such obedience in this life as any peace of conscience should depend on . doth not james say , in many things we sinne all ? doth not our saviour say , when ye have done all that ye can , say , we are unprofitable servants ? if our conscience can still say that we are unprofitable , and that we do sinne in every thing that we do , yea in many things , in all the duties we go about ; if our consciences can say thus , how can any peace depend upon obedience ? what obedience do you mean that peace of conscience dependeth upon ? i answer , . absolute perfection in obedience is not required unto evangelicall peace . for if it were , no man could have peace ; no not paul , nor abraham , nor any of the holiest of gods children : and therefore absolute perfection is not required . if we say we have not sinned , we make christ a liar , and his word is not in us , . john . . our conscience can still say we have sinned ; and it can still say our obedience is imperfect : a halting leg can never go perfectly . a jacob is called he that halteth ; and every godly soul halteth ; though he do not halt between two , as wicked people do , yet he halteth in following after god. what purblind eye can see perfectly ? or thick eare heare perfectly ? he that hath these imperfections of body can neither go nor see nor heare perfectly ; so the best of gods children have imperfections of heart and spirit and mind : their faith is imperfect , their love is imperfect ; and therefore their obedience must needs be imperfect . but absolute perfection is not required to true peace of conscience ; and therefore this doth not hinder it . . though absolute perfection be not required to peace , yet such obedience is required as may be acceptable to god. so saith the apostle , we labour that whether present or absent we may be accepted of him . such obedience we must shew as may be accepted of him , or we cannot have true peace . if our endeavours be not acceptable , our conscience will quickly heare of it , and tell us so : if we pray coldly , or heare unprofitably , or live loosely , if we do not do that which is acceptable to god , our consciences will soon complain . nay though we do do the duties , if we do not do them in an acceptable manner , conscience will have matter against us still . . this acceptablenesse of obedience lieth in this , when our obedience is sincere , universall , and totall , and proceeding from the spirit of christ jesus dwelling in us . the apostle giveth it this phrase , when we walk not after the flesh but after the spirit , rom. . . that is our fulfilling the law , when christ hath fulfilled the law for us , and maketh us sincerely to walk by it , not after the flesh but after the spirit : when we do not favour our selves in one lust , nor suffer our selves in any beloved sinne ; but whatever it be that is evil , our conscience can say we truly do hate it and labour to avoid it ; whatever it be that is commanded us , be it never so contrary to our nature , yet our conscience can say we sincerely set our selves to do it . so walking not after the flesh but after the spirit , this is sincerity of obedience , and this is required unto peace . . this sincerity of obedience maketh us to bewail our very infirmities , and to be humbled for them : not onely to be humbled for greater sinnes , but also to be humbled for our infirmities . if we be not soundly humbled for our very infirmities also , they will hinder the peace of our conscience : we can have no peace except our conscience can witnesse that our infirmities do humble us and drive us to christ and cause us to sue out a pardon . if conscience have not a pardon sealed for infirmities also , it will not be at peace . christ bare our very infirmities : therefore we must be humbled for them , and go to him for pardon of them too , or conscience will not be at peace . thus i have answered also this third question . iv. question ; how if a man have a burdened and troubled conscience , what must he do to be freed from it ? the reason of this question is this ; because men are ignorant about it . when men are troubled in conscience and burdened a little that way , presently they daub all with peace , and go a wrong way to work . this course the lord doth complain of in the false prophets who preached too much peace ; they have healed the hurt of the daughter of my people slightly saying , peace , peace , when there is no peace . and so they do more hurt then good : like a chirurgion that skinneth the wound before he giveth searching salves to kill the matter of it : afterwards it breaketh out worse , and it is a hundred to one but it will cost the patient his life : so it is with many men : a man cannot rore a little for his sinnes , i have been a sinner , and what shall i do ? i have been a beast , &c. but , o , say they , believe man , christ died for thee , and the promise is to thee , and god will pardon thee . thus they heal him slightly with peace , peace , and it may be there is no peace to him yet ; he had need to be searched more deeply : they skinne the wound , and it is a thousand to one but it loseth the mans soul , by giving a cordiall where a corrosive was necessarie . and therefore great reason that this question should be answered , if a man have a burdened troubled conscience , what must such a man do to be freed from it ? i answer , . let him take heed that he meddle not too much with the secret will of god , what his decree and purpose is from eternitie . as soon as an arrow is shot into the conscience , and the conscience cometh to be humbled , commonly the heart layeth about it , an● how if god have reprobated me ? and what if he have appointed me to wrath ? how then ? beloved , ye must take heed of this : if your hearts fasten upon reprobation , that will marre all : that will quite discourage a poore soul from going to god. . understand the word right . do not think that because god hath not in particular named thee , therefore he hath excluded thee . gods promises are made in generall to all that believe ▪ and they are to be applyed in particular to all them that believe : why then shouldst thou exclude thy self when god doth not exclude thee ? wouldst thou have christ ? christ to justifie thee ? christ to sanctifie thee ? christ to rule thee ? wouldst thou be under christs regiment , and live at his will ? come and welcome : no soul is excepted . whosoever will , let him take of the water of life freely . ye see there is a quicunque vult . whosoever will. indeed if thou hast not a will to be in christ ; but thou wilt do thus and thus , and thou wilt have thy will , and this lust , and that friend , and such a course , and , tush , this is too strict ; nay , if you be there thou art not for christ : i have nothing for thee but hell and damnation . but if thou wouldst have christ indeed , and be in christ indeed , thy heart in christ , thy will in christ , thy whole self in christ ; then arise , he calleth thee . thus understand the word right , the gospel doth not exclude thee whosoever thou art . . thou must not for fear of shame or losse , &c. keep from restitution wheresoever thou hast done wrong , or satisfaction wheresoever thou hast cozened , or reformation wheresoever thou art accustomed to any evil , or the doing any thing that may procure ease and quiet to thy conscience . it may be one is troubled in conscience for his wronging his neighbour in twentie pounds , and if he would make restitution he might have sound peace : but he will not ; no , he daubeth up his conscience some other way . another it may be suffereth disorders in his familie and foul abuses , which if he would redresse he might have peace : but he will not . another , if he would down with his pride ; another , if he would be acquainted with gods servants , or if he would take any pains in good duties , be more diligent for the work of repentance , &c. but these things will not be done : men plaister up their consciences ( i know not how ) some other way , and so go to hell for not taking the right way . but if any of you be troubled in conscience , keep back nothing , hold back nothing that may make for your true peace and quiet . . thou must wait on god : cast thy self at his feet , humbly desire him to give thee the true peace of conscience . but wait gods leisure , knowing thou hast deserved to be utterly deprived of it : and thus doing thou shalt find it to thy great comfort at last . blessed are all they that wait for him ; that is , when the lord will be mercifull . he will do it with judgement ; he will do it when it may do thee the most good , when it may bring himself most glorie : therefore it is fit thou shouldst wait for his time of comforting . now because many do misconstrue this waiting gods leisure , ( as for example , one is dead to all good duties , o , ●aith he , i wait the lords leisure till he quicken me : my heart is much hardned , saith another ; but i wait the lords leisure till he be pleased to soften it . thus men are lazie in the mean while ; and yet they think they wait the lords leisure . o beloved , this is not the waiting the lord meaneth ; this will not stay conscience ; conscience is guiltie for all this waiting ) therefore i beseech you consider what waiting i mean. . wait upon the lord , and keep his way ; thou dost not wait else , unlesse thou keep praying , and striving , and meditating , and enquiring , and watching thine own heart lest it should slip aside . . thou must wait as a servant waiteth upon his master : if his master calleth , he cometh ; if he sendeth , he goeth ; if he beckeneth , he taketh notice : so thou must wait . as servants wait upon their masters , so our eyes wait upon the lord till he have mercie upon us . be obedient in the mean time : go when he sendeth ; come when he calleth ; observe when he beckeneth ; be diligent to be doing his pleasure . . thou must wait onely upon god , not upon thy lusts too , and upon other things too ; but thou must wait onely upon god : my soul , wait thou onely upon god , saith david , psal . . . if thou wait upon any thing else , this is not to wait upon god. one waiteth a time to be revenged ; another waiteth a time to satisfie this or that lust : this is not to wait upon god at all . . take heed of healing thy self , and comforting thy self , or daubing up thy conscience thy self : if thou dost so , thou dost not wait upon god to do it : if thou dost it thy self , and snatchest at comfort thy self before he do give it , then thou dost not wait till he give it . suppose a man hath done thee an injury ; the lord he will right thee if thou wilt wait : but if thou go and recompense evil for evil , and right thy self , thou dost not wait upon god as solomon adviseth , say not thou , i will recompense evil ; but wait on the lord and he will save thee . mark ; thou must not save thy self , thine own credit , &c. by revenging , but wait on god for all . so here if thy conscience be troubled , thou must wait upon god to comfort it : if thou goest and daubest up the matter thy self , and criest , peace , peace , to thy self , thou dost not wait upon god. thus i have answered the last question , how if a man have a burdened and troubled conscience , what must such a man do to be freed from it ? and hitherto we have spoken of the two last adjuncts of conscience , a quiet conscience , and an unquiet conscience ; what they be , and , how they differ : and we have resolved and answered the questions and difficulties about them . conscience beareth witnesse of our persons . concerning the witnesse of conscience , i told you that conscience beareth witnesse of two things : . it beareth witnesse of our actions ; . it beareth witnesse of our persons . the former hath been declared unto you at large : i come now to the latter ; conscience beareth witnesse also of our persons , whether we be good or evil , whether in christ or in sinne : and here i will shew you foure things : . that every mans conscience may inform him what state he is in , whether of salvation or damnation , whether of grace or of nature . . how conscience doth it . . when conscience doth it . . how it cometh to passe then that so many thousands mistake and are ignorant and deluded about their estates . . for the first , that every mans conscience may inform him what estate he is in , whether good or bad ; ( i speak especially of such as live under the light of the gospel of christ . ) there are two rules : the one is gods word , which pointeth out both estates ; and the other is every mans conscience , which is privy to the frame and standing of every mans own heart , and which of these estates his estate is , conscience is privy to this . i will instance in some sorts of men . . the jews , who contented themselves with formality : they sacrificed , they offered , they payed their tithes , they did that which moses commanded them for the letter of it : now ye shall see their conscience could tell them that they were not perfect nor upright with god : all their duties , and formalities , and gifts , and sacrifices could not make them that did the service perfect , as perteining to the conscience , heb. . . mark ; their consciences could say they were not upright for all this . as they were not upright , so their conscience could tell them they were not upright . . another instance we have in the scribes and pharisees : when they would have condemned the woman taken in adultery , their own conscience was privy that they were sinners themselves , john . . so also it is with a child of god : his conscience is able to inform him that he is a child of god , and that he doth truly serve god. i thank god , saith paul , whom i serve with a pure conscience . his conscience told him he was a true servant of god , and that he was gods : whose i am , saith he . so davids conscience ; i am thine ; save me : for i have sought thy commandments . so the church ; my beloved is mine , and i am his . ye see then how conscience can inform and tell us what estate we are in , whether we be godly or carnall , whether our conversation be in heaven or on earth , whether we be in christ or out of him . the spirit of man knoweth what is in him . it is easie to know what our great thoughts of heart are upon , what our greatest purposes and projects and studies be ; whether about god or the world : the spirit of a man must needs know it . and therefore every man may draw out from conscience a true conclusion how it is with him . the reasons are these : . the first is taken from the nature of conscience . the nature of conscience is such that it must needs be able to know what is with a man. now his welldoings or his illdoings are with him : he was with himself when he did them ▪ when thou art proud , or impatient , or carelesse in any duty , thou art with thy self when thou art so : all thy illdoings are with thee : and therefore thy conscience must needs know what thou art . our transgressions are with us ; and as for our iniquities we know them . take a curser ; and , as solomon saith , thine own heart knoweth that thou hast used to curse others . so it is with a godly soul : thine obedience is with thee , and thy self-deniall is with thee , and thy care to walk before god , all is with thee ; and therefore thou must needs know it . this is the nature of conscience ; it is privy to what is with one . . the second reason is taken from the equity of gods judgements on the wicked . the lord he will judge none to hell , but his conscience shall confesse he was one that walked in the way to hell and death . ye may reade it in the man that had not on the wedding-garment : when christ did charge him with his not having on a wedding-garment , and did condemne him to utter darknesse , the text saith , he was speechlesse ; that is , his conscience confessed that christs judgement was just : i have not on a wedding-garment , saith his conscience ; and it is my fault that i have none ; and i am rightly condemned . thus his conscience did know it ; otherwise he could not have been speechlesse in his own desense . as festus told agrippa that he answered the priests , it is not the manner of the romanes to deliver any man to dye before that he who is accused have his accusers face to face , and have licence to answer for himself concerning the crime laid against him : so may i say , that the great judge of quick and dead will not judge any man to hell but he will have his accusers face to face , and if he can answer for himself he may . now if conscience be not privy to what estate soever a wicked man is in , his conscience could never accuse him face to face at the last day , nor justifie the lord jesus and make the sinner stand speechlesse before god. he might answer , lord , i do not know any such thing as is laid to my charge : i am not convinced that the case is thus and thus with me , that i am in such an estate as i am accused of . no wicked man shall be able to say thus : therefore conscience can inform a man in what estate he is . . the third reason is taken from the lords manner of judging the godly . he will judge them and absolve them secundùm allegata & probata , as we say , according to the word and their own consciences . ye may see the true form of judgement which the lord will go by , matth. . where the lord convinceth the whole world who were righteous and who not , who to be judged to punishment , and who to life for ever ; at last he concludeth , the wicked shall go away into everlasting punishment , but the righteous into life eternall . as if he had said , your consciences can say ye are wicked : ye did not feed , nor clothe , nor visit me : go your wayes to hell . so for the righteous ; your consciences can say ye are righteous : go ye to heaven . thus the lord will do . now this could not be if conscience could not inform every one that is godly that he is so : if conscience could not witnesse what estate they are in , this could not be . thus ye see the truth of the first thing . ii. the second thing that i promised to shew you is , how conscience doth this . ye have heard that it is able to inform every one what estate he is in before god : now it followeth to consider , how conscience doth it . this it doth by comparing the word of god with our hearts , and our hearts with the word : as for example ; they who have respect to all gods commandments shall never be ashamed , saith the word : but , saith conscience , i desire to know all my dutie to god and man , and to perform all that i know : and therefore i shall not be ashamed . to him that soweth righteousnesse shall be a sure reward , saith the word : but , saith conscience , i plough up my nature and all the fallow-ground of my heart , and i sow righteousnesse : and therefore to me shall be a sure reward . so , to be spiritually minded is life and peace , saith the word ; but , saith conscience , i am spiritually minded ; my mind is set upon things that are spirituall : therefore i have life and peace . so conscience also judgeth of the state of sinne . those that live after the flesh shall die , saith the word : but , saith conscience , my life is led after the flesh and the lusts of it : therefore i shall die . he that believeth not is condemned already , saith the word : but , saith conscience , i do not believe : therefore i am in the state of condemnation . the word saith , a good tree bringeth forth good fruit , and a corrupt tree bringeth forth corrupt fruit : but , saith conscience , my works and my courses are corrupt and naught : therefore so is my heart . thus ye see that conscience doth it by reasoning : and this conscience can very well do ; . because conscience hath a very good judgement . it is a very wise and judicious facultie in the soul of man. some make it an act of judgement . we do not take it so : it is not an act of judgement , but it is a reflexive facultie of the soul having a very good judgement . whether it be right to obey you rather then god , judge ye , saith peter , acts . . appealing to their own consciences to judge in the point . so that conscience is a facultie of a good judgement . now if it be judicious , it must needs be able to reason and to argue about our estates , and find out whether they be good or no. it is the judgement of man that is able to argue , and able to hold an argument : we thus judge , saith the apostle , that if one died for all , then are all dead , . cor. . . mark ; his proposition he would prove was , that all the believers in christ are dead to themselves and alive unto god. now ye may see how his judgement maketh here an argument ; if christ died for them all , then they are all dead : but christ died for them all : therefore they are all dead . judgement is able to make arguments : and therefore if conscience be a reflexive faculty that hath a very good judgement , it must needs be able to frame arguments , and so make out what our estates are . . because there is naturall logick in every mans conscience : it can frame syllogismes , thus , as many as be led by the spirit of god , are the sonnes of god , saith the word : but , saith a godly mans conscience , i am led by gods spirit , and i am carefull to follow the leading of gods holy spirit : therefore i am one of gods sonnes . and so on the other side . ye will say , how can a countrey-mans conscience make syllogismes ? it is onely for scholars and such as have studied logick in the schools to make syllogismes . i answer , it is true ; artificiall logick is onely among scholars : but there is naturall logick in conscience , which doth not stand upon forms . the godly people at rome were never brought up at universitie : yet the apostle telleth them they had logick enough to argue themselves to be dead unto sinne and alive unto god through christ ; likewise also , saith he , reckon ye your selves to be dead indeed unto sinne , but alive unto god through jesus christ our lord. the originall is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exercise so much logick in your selves ; like good logicians prove your selves to be dead unto sinne and alive to god. so that ye see there is naturall logick in conscience : and therefore conscience is able to frame arguments about our estate , and to inform us what it is . iii. the third thing i propounded to consider is , when conscience doth this . this is a very necessarie point : and indeed so they are all ; but this more especially . i have shewed that conscience is able to inform us what estate we are in , whether of grace or nature : but when doth it perform this ? i answer , i need not so much speak of the godly , because they do mark conscience . but let me speak of such as are foolish , disobedient , serving divers lusts , who never had yet the washing of regeneration nor the renewing of the holy ghost : i answer about them ; . their conscience must needs have a time when to do it . i do remember my faults this day , saith pharaohs butler , gen. . . his conscience did inform him ; and there was a time when his conscience did inform him . . conscience would choose a time by it self : it would inform a wicked man solemnly and punctually of his rotten and cursed estate he is in . i say , it would have a solemn time by it self for this , if it could have it : but a wicked man taketh an order with his conscience that it shall not tell him solemnly how it is with him ; neither will he find a time to suffer it : as it was with felix ; when his conscience began to grumble against him , when paul had told him of righteousnesse and of judgement , he trembled ▪ his conscience began to stirre , and would then have solemnly dealt with him indeed : but he shuffled it off , and would not find time ; go thy way at this time , saith he to paul ; i will heare thee at a more convenient time . and so he said to his conscience too . conscience would take a solemn and set time to inform men what their estates are ; but men will not suffer them : and therefore conscience is fain to take such sudden times as it can get . ye will ask , what times be they ? i answer , first , when conscience interlineth : as for example , in the hearing of the word : while men are hearing the word , it may be the preacher preacheth of holinesse , and a wicked man heareth it ; but i have it not , saith his conscience . mark ; his conscience interlineth . it may be the preacher is preaching how desperately carelesse men are of their souls , how they look to every thing more then to them ; conscience interlineth , this is my case . it may be he is preaching against adulterie ; this sinne i have committed , saith a guiltie conscience : or against rushing upon gods ordinances without preparation ; this is my constant course , saith an evil mans conscience . it may be the preacher is preaching of conversion and becoming a new creature in christ ; this i am yet to seek in , saith conscience . thus conscience interlineth : though the man heareth on , and it may be taketh little to heart , yet conscience interlineth a sudden information of his wretched estate . like a bi●d that flieth by , or like a swift-shot arrow , that is presently out of sight , so it may be a man taketh very lit●le notice of it . like the forenamed felix : as paul was preaching of righteousnesse and temperance , i have it not , saith his conscience ; and of judgement to come , what shall i do then ? saith his conscience . thus conscience interlined , and made him tremble on a sudden , like a sudden shivering of a cold , or a sudden startle of a man affrighted , and away it was gone quickly . i beseech you observe your own bosomes . do ye not feel this now and then at a sermon , when ye heare it ? do not your consciences interline our sermons , and put in parentheses now and then ? when ye heare such and such a sinne reproved , condemned , and this is my sinne , saith conscience : when ye heare these and these graces commended , and i never had these , saith conscience : when ye heare these and these marks of a carnall estate , and these or some of these are in me , saith conscience ? do not your consciences interline in this manner ? as paul was speaking to the shipmen concerning god , his conscience did sweetly interline thus , there stood by me this night an angel of god , whose i am , saith his conscience . and as he was writing to the romanes , god is my witnesse , saith he , whom i serve in my spirit . but do not your consciences interline otherwise with you ? if they do , i beseech you consider it : your consciences do then truly inform you of your rotten estates : listen to them . secondly , when conscience falleth a choking . as for example , in prayer : a wicked man prayeth ; but i do not pray right , saith his conscience . i humbly beseech thee , o lord : nay , but i do not beseech humbly , saith his conscience . i desire to be sanctified & purged from my sins : nay , but i do not hunger after any such thing , saith conscience . i do not confesse my sinnes right , nor beg for grace right . do your consciences choke you thus ? now your consciences inform you of your estates . peradventure ye hardly perceive this choking at all : it is done in a moment , and it presently ceaseth , because ye are not willing to heare it : and therefore it may be conscience doth it by sudden flashes . it is said the lord spake suddenly to moses : so often conscience speaketh suddenly to men , a word and away . as david saith of the wicked , god shall shoot an arrow at them , and they shall be wounded on a sudden : so conscience shooteth a quick arrow , and it woundeth men in the twinkling of an eye , and it is gone . lord , have mercy upon us , said one : but i should not say so vainly and in ordinary talk , saith conscience . i do not hate this man for his holinesse and strictnesse : but you do , saith conscience . and so when men are defending evil by arguments ; but this is false , saith conscience . thus conscience choketh on a sudden , and is gone . i confesse generally the men of the world mark not these things : they are such sudden sparklings of conscience that men for the most part do not heed them : but these are gods witnesses ; and men shall know one day they were truly informed of their estates by these instantaneous items of conscience . thirdly , when conscience shooteth like a stitch in a mans side . as for example ; sometimes when men are about their callin●s and their wordly businesse , then cometh conscience like a sudden stitch in ones side , and giveth them a twitch , o how worldly am i ! saith conscience : shall i never get this worldly-mindednes cured ? many times conscience speaketh while men are working , or playing , or eating , or buying , or selling . fourthly , so likewise when conscience commenteth upon the judgements of god. let an adulterer fall sick ; yea , this is for mine adulterie , saith his conscience . let a company-keeper be in want of outward things ; yea , this is my drunkennesse , saith conscience : this is my wickednesse , my way , my doings which have procured me these things ; this ague , this poverty , this shame , this discomfort . thus i have shewed you how conscience doth inform the wicked of their wretched estate ; and when it doth it . it remaineth now that i speak something of the fourth point . iv. how cometh it to passe then that so many thousands mistake , and are ignorant and deluded about their estates ? the reason of this doubt is this ; seeing conscience is able to inform every one what his estate is , whether it be blessed or cursed ; and seeing also that conscience doth it ; and doth it by argument ; and hath its time when it doth it : a man now would wonder that any should be ignorant of his estate when his own conscience doth tell him how it is with him . for answer i will explain unto you two things : . the reasons why men are mistaken ; . the reasons why they are mistaken though conscience inform them . first , they build upon false grounds which are not in gods word . some are so foolish that they build upon outward things , as health , peace , prosperitie , successe , and the like . they prosper , and all things go well with them , and therefore sure god is at peace with them : this is not so ; but they think so though . some again build upon grounds which men of corrupt minds do give them , or which they take from the common opinion of most , thinking that to be faith and repentance which the most take so to be , or which a teacher fit for their palate taketh so to be . on the contrarie side , weak christians oftentimes mistake themselves by judging their estates to be bad , because god letteth them be poore and mean & comfortlesse in the world : therefore they conclude god is angrie with them , or that they are not that which they seem to themselves to be , because they are so crossed in all outward things . this is the first reason of errour in this kind . . a second reason is the not-right understanding of gods word : as when men judge of themselves by such places of scripture as were not intēded to be rules & to be of use to such ends as they apply them : as whosoever calleth upon the lord shall be saved , rom. . . hence the wicked may falsely conclude , i call upon the lord , and i pray unto him ; therefore i shall be saved . and so on the contrarie , a weak christian who findeth not in himself those degrees of grace which some places of scripture seem to require concludeth from thence against himself , therefore i have no grace at all . this is a second cause of mistaking . . a third cause is the not trying and examining our own hearts . some are loth to trouble themselves about it : they are loth to think so bad of themselves as that they are in such a course as wherein god will not love them . nay , they cannot endure that others should discover their hearts unto them : they had as lieve they should shew them the pit of hell as shew them themselves . they look to some common gifts and graces that are in them , such gifts and graces may be in a reprobate , but they will not think so ; as illumination , knowledge , the gift of prayer , of temperance , &c. these they look to , and these they speak of , though they have reigning lusts within in their hearts : as jehu ; come , see my zeal , saith he , . kings . . he doth not say , come , see my pride and hypocrisie : but , my zeal . jehu looked at his zeal , and so thought he was right . so on the contrarie , weak christians may sometimes look onely at their sinnes and infirmities , and take no notice of gods graces that are in them , & so may mistake their own selves , & conclude amisse of their estates . thus i have shewed you the reasons why men are mistaken about their estates . now i will shew you the reasons why men are mistaken though conscience do tell them . . because the speeches of conscience in the wicked many times , yea most times , are low speeches . the gnawings of conscience whereby they are told they are in a bad and a damned estate are like the gnawings of a very little worm that a man can hardly feel . where their worm dieth not : the word in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a very little worm that breedeth in scarlet , that a man can very hardly see or perceive : so men sometimes do hardly see or perceive the condemning and gnawing of conscience . again , conscience biteth suddenly , as i told you ; it giveth a little nip , and away : like a sparrow that flieth by ; it flieth so fast by a mans eye that he can scarce tell whether it be a sparrow or no : so it is not easily perceived whether it be a condemning conscience or no : it giveth such sudden nips , and away , that men seldome take notice . beloved , there is never a wicked man under heaven ; unlesse he be delivered up absolutely to a reprobate sense , but hath a thousand of these sudden momentany nips every day in the yeare . had he the heart to observe them ( but be hath not ) he might see his wretched estate , to trouble him , and provoke him to christ , and to be converted that god might heal him ; i say , had he a heart he might see it : but these nips are so secret and sudden that he doth not . so likewise it is with the godly in regard of true comfort : their conscience suddenly flasheth in comfort , and they many times do not observe it . as job speaketh of god , lo , he goeth by me , and i see him not : he passeth on also , and i perceive him not : so doth the lord go by his children in the sudden flashes of comfort in their conscience , but many times they see him not , perceive him not . . because the devil blindeth mens eyes , therefore they do not see what their consciences do shew them . ye may reade this of the wicked people in corinth : s t paul saith he commended himself and the gospel to every mans conscience in the sight of god ; that is , he did so preach , and so live , that every mans conscience could not choose but say , certainly paul preacheth the truth , and paul liveth right , and we must live as he speaketh and doeth . he made their consciences say thus , and to tell them they were not right if they did not . but mark what followeth : some did not see this : why ? the god of this world , saith he , hath blinded their eyes . so the god of this world blindeth the eyes of the wicked , that what their consciences shew them they do not see it nor observe it . so for gods people ; though they be in a good and a blessed estate , and their consciences can say it , yet satan oftentimes hindereth them that they do not perceive their own comfort . . men do not love conscience . we should love conscience better then the dearest friend we have under heaven . we would do much for a friends sake : but we should do a thousand times more for conscience sake : obey magistrates for conscience sake ; suffer disgrace , reproches , any thing , for conscience sake . it is better then all the friends in the world . but the wicked , they do not love conscience : let conscience speak , they care not to heare it . they will heare friends , but they will not heare conscience . let their lusts call , and their profits and pleasures call for this and that thing , they heare all : but they love not to heare conscience . nay , many wicked men are angry to heare talk of it . when paul had made mention of conscience , ananias commanded he should be smitten : men and brethren , saith paul , i have lived in all good conscience before god untill this day . smite him on the mouth , saith the high priest ananias . he was angry to heare him talk of a good conscience . this is most certain ; men do not love conscience , nor to be curbed by conscience , nor informed by conscience : they had as lieve see the devil as that their consciences should inform them of their estates , and tell them thus and thus they are . they are told rightly , and yet they are mistaken , because they do not love to heare conscience of that theme . of a good and bad conscience . ye have heard concerning the witnesse-bearing of conscience about our estates . the next thing to be spoken of is that welknown distinction of a good and a bad conscience . this distinction we reade of in scripture : concerning a good conscience see heb. . . we trust we have a good conscience . concerning a bad conscience see heb. . . having our hearts sprinkled from an evil conscience . there be both the members of the distinction . of them both briefly and in order ; and first of a good conscience . the goodnesse of conscience is twofold ; naturall , and renewed . . the naturall goodnesse of conscience consisteth in those reliques of goodnesse which it reteineth since the creation . ye know man depraved and corrupted his conscience by his fall : yet there be some reliques left , as reason , and knowledge , and reflexion . i do not mean reliques of any spirituall goodnesse in conscience : for as there is no spirituall goodnesse left in the other faculties of the soul , so neither in conscience . but the naturall goodnesse which i mean is nothing else but the veracity of conscience , whereby it is inforced according to the knowledge it hath to tell the truth . thus every wicked man hath a good conscience : their conscience is good in that sense ; their conscience hath this naturall goodnesse , that it telleth them the truth how it is with them . nay , it is essentiall to conscience to be good in this sense . it is the essentiall property of conscience to speak according to its knowledge . it is the best faculty a wicked man hath : it is better then his mind , or heart , or will. there is more goodnesse in a wicked mans conscience then in any other of the powers of his soul : his conscience speaketh more for god then himself doth , and standeth more for god then himself will. not but that as all the powers of the soul are desperately corrupted by sinne , so conscience is desperately corrupted as well as any of them : but i speak of the essentiall goodnesse of it , which can never be lost . the devils in hell have not lost the goodnesse of their essence : nay , their essence is better then the essence of gods saints : their essence must be good , because that is gods creature ; nay , better then any mans essence , because the lord made them a degree above man. and as man is a degree above beasts , so angels are a degree above man : so conscience is a degree above other powers of the soul in its naturall goodnesse . that conscience hath such a naturall goodnesse in it , see it in those cursed scribes and pharisees , hypocrites , who brought the woman taken in adultery to christ : their conscience was good ; they were convicted of their consciences : their consciences dealt honestly with them , and told them the truth that they were wicked sinners themselves . this is the naturall goodnesse in conscience . . a renewed good conscience . i call it a renewed good conscience , because when a man is renewed , all the man is renewed ; all his mind and the spirit of it is renewed , ephes . . . that ye may be renewed in the spirit of your mind . if the man be renewed , all the mind must be renewed ; and therefore the conscience must be renewed too ; for the mind and the conscience ever go together : nay , conscience is mainly seated in the mind ; and therefore if the mind be renewed , so is the conscience ; and if the mind be defiled , so is the conscience . to them that are defiled is nothing pure , but their minds and consciences are defiled . mark ; when they are defiled , they are defiled together : so when they are washed and renewed , they are washed and renewed together . now this renewed conscience is either perfect or defective . . perfect . i mean not perfect in every degree of goodnesse : for so no mans conscience in the world is perfect : but i mean perfect in every part and condition of goodnesse . . a defective good renewed conscience is that which faileth in some conditions of goodnesse . we call it a weak conscience , which is apt to be polluted and defiled again . . cor. . . their conscience being weak is defiled . this is a defective good conscience , a conscience renewed , but imperfectly renewed . i. to a good conscience that is soundly renewed five things are necessary . . knowledge of gods will , and that which doth follow the true knowledge of his will , namely true humiliation and fear . by nature the conscience is blind and sturdy and venturous ; and therefore it is necessary that it should be illightened to understand the will of god and to presse it : and again it is necessary that the heart should be humbled , or else it will not stoop to gods will : and it is necessary also that this holy fear should fall upon the heart , that it may not dare to transgresse . s t peter being to speak of a good conscience , premiseth all these as necessarie thereunto : first he adviseth that christians have knowledge to be able to give a reason of the hope that is in them ; and then that they should have meeknesse and fear , for to do it : with meeknesse and fear , saith he , having a good conscience . mark ; knowledge and meeknesse and fear are required to make a good conscience ; without them the conscience cannot be good . by nature we are all blind , and stubborn , and fearlesse of sinning : and therefore till we be cured of these evils , our consciences cannot be good . . the second thing is a watchfulnesse and warfare against sinne : this is required too to a renewed good conscience . by nature we are drowsie , and carelesse , and secure , and do not stand upon our guard to wage warre against our lusts and the desires of our flesh ; and so long our consciences can never be good : and therefore this spirituall watchfulnesse and mainteining warre against sinne is required to the having a good conscience : that thou maist warre a good warrefare , saith paul to timothie , having faith and a good conscience , . tim. . , . some who seemed to have a good conscience , because they did not maintein this holy warfare against sinne and the flesh , they have lost it : therefore this is another requisite required to a good conscience . . the third is tendernesse of conscience . by nature our hearts are seared , and dead , and unclean : and therefore we must get us tender and pure hearts if we would have good renewed consciences . the end of the commandment is love , out of a pure heart and good conscience and faith unfeigned , . tim. . . see how the apostle compoundeth them together , a pure heart and a good conscience . we must get our hearts purged and quickened , that they may be sensible of the least evil ; and then our consciences will be good and be as a bridle to hold us from evil . a hard heart and a good conscience can never stand together . . the fourth is the cleannesse of conscience by the washing of christs bloud . this is the main and the principall of all : yea indeed the bloud of christ is the sole and onely cause of a good conscience . i would not be mistaken : i named indeed other causes ; knowledge , and humbling , and a holy fear , a combat against sinne , and tendernesse : but i do not mean as though a good conscience were partly beholding to them and partly to christs bloud : for it is wholly and onely beholding to christs bloud for its goodnesse ; his bloud is the onely price of it : but my meaning is this , that though christs bloud be the one onely cause of redemption , yet in the application of redemption the lord useth all those forenamed graces while he applieth it to the conscience . therefore this now i adde ; the washing of christs bloud , this is chiefly required to the goodnesse of conscience . we have two places of scripture to prove it : the one , heb. . . how much more shall the bloud of christ purge your consciences from dead works ? it is that onely can do it . the other text is . pet. . . the answer of a good conscience towards god by the resurrection of jesus christ . where the apostle first giveth this title to a renewed conscience , to be called a good conscience : secondly , he nameth the cause that maketh it to be good , the power of christs resurrection : when the resurrection of christ jesus is powerfull upon us , then conscience becometh good . . the fifth is quietnesse . by nature nothing is so fierce and violent , if it be once awaked , as conscience is : o it is unspeakably furious . thus is conscience by nature : and therefore it can never be good untill we get it appeased with the assurance of the pardon of our sinnes , and so true peace and comfort established in it . this is the reason why the scripture joyneth a good conscience and faith so often together : as . tim. . . holding the mysterie of faith in a pure conscience . it cannot be a pure or good conscience if faith be not held in it . as long as the conscience is not underpropped by faith , the conscience must needs be in a wildernesse : perhaps my sinnes are imputed unto me ; perhaps they are pardoned : perhaps they are covered , perhaps not . as long as the conscience lieth under these uncertainties , it cannot be firm and soundly good indeed : therefore we must labour for assurance of pardon by faith . thus much of a good renewed conscience that is perfectly and soundly renewed . ii. secondly , there is a good conscience renewed but not soundly renewed , very much as yet defective and imperfect . the former conscience is called conscientia firma , a firm conscience : this is called conscientia infirma , an infirm conscience . rom. . . we that are strong ought to bear the infirmities of the weak . this infirm conscience is a good conscience too , and renewed , but cumbred with sundry imperfections ; which in processe of time by growth in grace are , for the most part , conquered in the godly . true faith is required unto this : for the apostle calleth such an one a brother in christ , one that hath this infirm conscience : it is good neither to eat flesh , nor to drink wine , nor any thing whereby thy brother stumbleth . and we must not set such an one at nought , tush , what care i for him ? i know i may lawfully do thus : and this is my christian liberty ; and shall i lose it for him , because of his conscience ? nay saith the apostle , why dost thou set at nought thy brother ? mark ; the apostle counteth such an one a christian brother , and not to be set at nought : and therefore this is a good conscience too , differing as much as white from black from such consciences as are weak through superstition of mind and through pride of heart because they will not be otherwise , or through affected ignorance because they love not to be better informed . these weak consciences are wicked ; i speak not of these ▪ i speak of a good conscience , a conscience renewed , but renewed imperfectly , having yet sundry defects and imperfections . the imperfections of it are . imperfection of knowledge . it doth not yet soundly and clearly understand what is lawfull and what is pure , and what is by christian liberty indifferent . paul saith , i know and am perswaded by the lord jesus , that there is nothing unclean of it self : but to him that esteemeth any thing to be unclean , to him it is unclean . he speaketh of things that are indifferent : the apostle had knowledge : but there were others who did not know this ; o i may not eat this meat ; i may not play at bowls , or use any other recreation : i should sinne if i should , &c. this is one weaknesse in this kind of conscience , weaknesse of knowledge . . the second imperfection is to be grieved where it needeth not be grieved : as when it seeth other do that which it self through mistake doth judge to be evil , it is apt to be grieved and troubled to see it ; if thy brother be grieved with thy meat , now walkest thou not charitably . it may be thou thinkest it lawfull to eat such meat ; but he thinketh otherwise , and so is grieved to see thee eat . this is another imperfection in this conscience , to be grieved and offended without just cause . . a third imperfection is in judgement : it is apt to judge and condemne another mans liberty : . cor. . . why is my liberty judged of another mans conscience ? he speaketh of a weak conscience ▪ it is apt to be judging & condemning my liberty saith he ; but why so ? this is a fault and an imperfection indeed ; o such an one sinneth , he doeth so and so : yet it may be the thing is not unlawfull but a weak conscience is apt so to judge it , and to condemne him that doeth it . let not him that eateth despise him that eateth not : and let not him that eateth not judge him that eateth , rom. . . . a fourth imperfection is this : a weak conscience is apt to be misled . so the apostle intimateth ; take heed lest by any means this liberty of yours become a stumbling-block unto them that are weak : for if any man see thee who hast knowledge sit at meat in the idoles temple , shall not the conscience of him that is weak be emboldned to eat those things which are offered to idoles ? and through thy knowledge shall thy weak brother perish for whom christ died ? where ye see that weak consciences are apt to be misled . the reason is this , because when they see others whom they know to be more learned and judicious then themselves to do so and so , that may soon tempt them to do it though their conscience be against it . the first use is this ; if any have weak consciences let them labour to strengthen them . ye see what imperfections are in a weak conscience ; how apt it is to be offended and to judge other mens liberty , how prone to misleading : therefore let every good soul labour to be strengthened . the second use is this ; those that be strong must be carefull that they offend not the weak . though they do believe such and such christian liberties they have , yet if they know the use of them will offend their weak brother , they should be carefull to abstein , let no man put a stumbling-block or an occasion to fall in his brothers way . thirdly , if it be such a sinne to sinne against the conscience of the weak , then what a sinne is it to sinne against the conscience of all that are godly , whether weak ones or strong ones ? ye who walk after the flesh , and can have disorders in your families , and vanity in your mouths , and apparent corruptions in your lives ; ye who can drink and be drunken and keep company and profane the lords dayes ; ye offend the consciences of all that are godly : it is a grief to their souls to see it . let me tell you ; it is a sinne to be wicked however , and the high-way to hell : but to be wicked when ye have godly neighbours about you , your sinne now is double : for as you offend god , so you offend them too . ye may remember what christ saith , whosoever offendeth one of these little ones which believe in me , it were better for him that a milstone were hung about his neck , & that he were drowned in the depth of the sea , matth. . . ah ye vile wretches ● ye little imagine what fearfull vengeance ye pull on your own heads : it were better for you that a milstone were hung about your necks , and ye thrown into the sea , then that ye should offend one of these little ones . ye may call them what ye will ; call them puritanes , precisians , uncharitable people , censurers : ye may call them as satan teacheth you to call them : but it is certain , it were better a milstone were hung about your neck , and ye thrown into the sea , then that ye should offend any one of christs little ones : the lord open your eyes that ye may repent and believe the gospel your selves and be saved . . lastly , be exhorted , brethren , to labour after a good conscience . how excellent a thing is it that hath so many good ingredients ! illumination is one ingredient , and faith is another , and tendernesse another , and purenesse another , and quietnesse another , and the bloud of jesus christ another . it is like aarons composition , which smelt sweetly when he went into the sanctuarie : it is compounded of excellent conditions , such as smell sweet when we come before god : the lord loveth that such should come near him . we may come with assurance to speed if we come with a good conscience ; let us draw near with assurance of faith , having our hearts sprinkled from an evil conscience . mark ▪ we may draw near with assurance if we come with a good conscience . it will comfort us in all troubles , and support ▪ us in all dangers : it maketh us happie : nay , there is no happines without it . it will make us with quietnesse & contentednesse of spirit undergo whatever it shall please god to lay upon us . how can they want comfort that have this ? it is a spring of comfort within them . this will remain with us when all other comforts will forsake us : when friends fail , and estate faileth , when credit and health and strength and all fail , then a good conscience , if we have it , will speak peace to us , yea and it will effect it in us , comfort us , and fasten comfort upon us . friends may speak words of comfort and peace to us ; but it may be we are not able to receive it : the minister may preach peace ; but it may be we are not able to take it : but a good conscience speaketh peace and effecteth it ; it doth not onely speak it but it putteth it into our hearts . it proppeth us up in all miseries , in sicknesses , yea in death it self . a good conscience then maketh us hold up our heads when all the world shall be confounded : a good conscience will bear us out against the king of terrours : it is onely a good conscience that can look death in the face , and say , o death , where is thy sting ? thanks be to god who giveth us victorie through our lord jesus christ. yea , at the day of judgement , when the whole world shall be burning before us , when the great men of the world who go in silks and scarlet and broidered hair shall fear and shiver as a reed shaken with the wind , this will make us with boldnesse undergo the terrour of it . this will make us happie in all our distresses : when crosses pelt us , and sicknesse paineth us , and death attatcheth us , we are happie men . what if we have the tokens of gods wrath upon our bodies so we have the marks of his love upon our souls ? what outward calamitie soever happeneth to us , yet if we have this good conscience we are happie . o then let us labo●r to get it by faith and a holy life . if we would be safe in the floud-time , in the day of gods wrath , we must be busie now about the ark , we must provide beforehand for it : nothing but this ark will save us in the deluge of gods anger . it is in vain to trouble our selves about other things : jubal was a merrie man ; he made pipes and organes : jabal built tents ; others planted vineyards : but noah provided his ark . many desire comfort in sicknesse , in death ; but they do not provide for it before-hand : they look after their sports or businesses in the world ; but this ark is neglected , this good conscience , without which all mens labour is vain . be they what they will be , in never so much credit and esteem , they are yet most miserable when troubles and afflictions come on them , as one day they shall and shall not tarrie ; then all their comforts will forsake them : when death looketh them in the face : then their hearts die within them . how full of pride and haughtinesse soever they were before , yet when they come to die , if their consciences be awaked , they will with saul fall down to heare the name of death , and no spirits be left in them . nay , if we want a good conscience when we lie on our deathbeds , and desire good people to pray for us , good sir , i beseech you let me have the benefit of your prayers to god for me : alas ▪ if thou hast not a good conscience , all the prayers under heaven will not help thee . see heb. . . brethren , pray for us : for we trust we have a good conscience . mark ; the apostle telleth them they may pray for him with comfort , because he had a good conscience . as if he had said , if we had not a good conscience , it were in vain for you to pray for us . if ever god heare the prayers made for us , we must have a good conscience . those that have not this good conscience shall never enter into the kingdome of heaven : though they had moses , daniel , and job to pray for them , yet all their prayers could not help them in the time of their distresse . the bond of conscience . now we must look back unto the foure propositions which at the beginning i observed in the text i am upon ; . that there is in every man a conscience . . that the light which directeth conscience is knowledge . . that the bond which bindeth conscience is gods law . . that the office of conscience is to bear witnesse , to accuse or excuse . i have in the handling of these a little altered the method , and spake of the two first and the last . now followeth the third , and that is consciences bond , which is gods law : which shew the work of the law written in their hearts , &c. it is onely the work of gods law that it beareth witnesse of , that it accuseth or excuseth for : the law of god is consciences bond . neverthelesse we must here distinguish : the bonds of conscience are either primarie and supreme , or secondarie and relative . . the primarie and supreme bond of conscience is onely gods word and law : that onely is the supreme bond of conscience : there is one lawgiver , who is able to save or to destroy : who art thou that judgest another ? that is , there is but one supreme lawgiver to bind the consciences of men , and that is god. and the reason is given , because it is god onely who is able to save and to destroy . as if he had said , god onely hath power over life and death , either to save a man for ever , or destroy a man for ever , and to judge a man according to all that he hath done : and therefore he onely can make laws to bind the consciences of men . . now the secondarie or relative bond of conscience is , when others who have authoritie from god bind conscience to this or that . i call this a relative bond , because it is onely in relation to the authoritie of god. for though men cannot challenge any doings or omissions contrarie to their law to be sinnes , yet if they have authoritie from god to command any thing , then they become beams and parts of gods law , and do by virtue of that bind a mans conscience . this relative bond of conscience is twofold . first , other men may bind our consciences ; as magistrates , and masters , and parents : who though they cannot bind conscience as they are men , yet when they have authoritie from god , their commands have gods seals upon them , and do bind , i say , in relation to gods law , which biddeth us obey them ; rom. . . ye must needs be subject , not onely for wrath but also for conscience sake . the apostle there speaketh of magistrates ; and he telleth us that their laws bind our consciences in relation to gods , and therefore we must be subject unto them for conscience sake . thus others may bind our consciences . secondly , we our selves may bind our own consciences ; and that is by vows which we make unto god , or by our promises which we lawfully make unto men . the vows which we freely make unto god , these bind conscience to keep them : numb . . . the vow of a woman is called the bond wherewith she hath bound her soul . mark ; she bindeth her soul and her conscience with it . so the promises which we lawfully make unto men , these also bind conscience : for though before we promise it was in our own power , yet when we have promised we have bound our own consciences to the performance , because there is gods seal upon it ; gods law commandeth us to be true of our words . these are relative bonds , bonds onely in relation to gods law : gods law is still the supreme bond of conscience . i will handle that first . i. the law of god whereby he willeth and commandeth and forbiddeth this or that in his word , this is the main bond of conscience : when this bindeth it , nothing else can loose it ; and contrary , if this loose it , nothing else can bind it . it so bindeth conscience as the observing and violating of it is that which maketh conscience clear or guilty before god. this is it which maketh a man a debtour ; i am a debtour , saith paul , both to the grecians and to the barbarians : that is , i am bound in conscience by gods command to preach the gospel unto both . this is it that denominateth a man to be bound : i go bound in the spirit unto jerusalem ; that is , i knowing it to be gods will am bound in conscience to go . this is that which layeth a necessity upon a man ; a necessity is laid upon me to preach ; i. i am bound in conscience by gods word so to do . this is that which layeth a kind of enforcement upon men ; we cannot but speak the things which we have seen and heard ; that is , if we should not , our consciences would flie in our faces : we are bound by gods will to do so , and our consciences lay a charge upon us that we cannot go against it . the onely will and word of almighty god is that which supremely bindeth conscience . . because god onely knoweth the heart ; he seeth our thoughts , and he onely can reach to the secrets of our spirits ; and therefore he onely can bind our conscience . for who else can tell whether we make conscience of a thing yea or no ? perhaps we do , perhaps we do not . nor man nor angel can tell certainly : but god knoweth certainly , and he onely ; and therefore he onely can bind our consciences . when the lord doth command or forbid , the conscience is privy that god seeth it ; and therefore now it is bound . the word of god is quick and powerfull ; it pierceth even to the dividing asunder of soul and spirit , and is a discerner of the thoughts and intents of the heart . this bindeth a mans thoughts and intentions ; he cannot be free in these things : and the reason is given by the apostle ; all things are naked and open to the eyes of him with whom we have to do . as if he had said , we are conscious of gods all-seeing power ; he seeth our hearts and our thoughts and all that is in us : and therefore his word doth bind us , yea it bindeth all our secrets : we cannot think a vain thought but our conscience will crie guiltie before god , because our conscience doth know that god knoweth all . besides , the conscience cannot fear any law but onely gods law . ye know when conscience is once in a doubt , it is fearfull , and beginneth to ask questions with it self , may i do this ? or may i not do it ? asking no questions for conscience sake . the conscience when it doubteth useth to ask questions . now this supposeth the lawgiver to be able to see it : otherwise the conscience would not be thus afraid , if it were onely the commandment of a creature , that could not search the heart . so that here ye see one reason why gods law is the supreme bond of conscience ; because no eye can see it but gods. . because god onely hath power over conscience : it is his commandment onely that maketh any thing sinne or not sinne unto us . augustine defineth sinne to be a thought , or word , or deed , or lust against the commandment of god. against thee , against thee onely have i sinned , saith david . he saith he had sinned onely against god. why ? you will say , he sinned also against man : did not he commit adulterie ? that was a sinne against bathsheba : and murder ? that was a sinne against uriah . true , he sinned against man relatively , in relation to the commandment which saith , thou shalt not injure thy neighbour : but primarily and principally the sinne was against god. conscience is like the kings servant , whom none can arrest or attach without leave from the king : so no man can bind conscience without leave had from god : for conscience is onely subject to his power : he onely hath power over conscience . . because conscience is gods book . now no creature can adde to gods book or diminish from it . ye may remember that dreadfull anathema at the end of gods book ; if any man shall adde to this book , god shall adde to him the plagues that are written in this book : and if any man shall diminish from this book , god shall take away his part out of the book of life . now conscience is also gods book wherein his law is written . nay , conscience is called gods law : for it is said , that when the gentiles which have not the law do the things conteined in the law , they having not the law are a law unto themselves : that is , their conscience is gods law unto them . like as the bible conteineth gods law for us christians , so did their consciences contein the law of god to them : yea , to us christians much rather : for we are not to let gods law be written onely in our bibles , but we must get it written in our consciences : our consciences are to be gods books wherein his laws are to be written . and therefore if it be a sinne to adde a new law in the materiall book to bind men , then it must needs be a sinne for any creature to put a new law into conscience , which is the spirituall book of god. it is god onely who can write laws in this book : his book is above all the laws in the world ; and none but god can put in and put out : and therefore none but he can bind conscience . i s●eak still of this absolute , and supreme bond of conscience : for magistrates may bind relatively ; but not as they are the●r laws , but by the law of god before made . thus ye see the necessity of this truth , that gods law is the absolute and supreme bond of conscience . uses . . this serveth to direct ministers how to convince the consciences of their people . if ministers desire to work upon their hearers , they must speak to the conscience ; they must shew them gods authority , that it is gods will and gods command . tell conscience never so much , that we should do thus or thus upon other grounds and inducements , it starteth not at that , except it be convinced by the word of god that it is gods will , the commandment of the great god of heaven , the god of the spirits of all flesh , who will look for our obedience : this maketh conscience to startle , this affecteth it and bindeth it . s t paul when he said that he approved himself and his preaching to mens consciences , what followeth ? if our gospel be hid , it is hid to them that perish , &c. as if he had said , this maketh all the world to startle , except they be reprobates and men delivered over to satan . it is easie to see what ministerie affecteth most and doeth the most good in the hearts of the people , namely that which bringeth the clearest voice of gods spirit calling to obedience and binding the conscience . they can heare with ease and great pleasure the sermons of those whose doctrines are stuffed with humane discourses . learning and policie never pierce conscience . nay , let carnall preachers preach never so much against peoples sinnes , they can make a sport of it , though they heare their sinnes with humane learning declaimed against . when the preacher doth not clearly preach the lords voyce , though he rip up sinne , yet if it be not in the demonstration of the spirit of god , and shewing his clear authority , the heart will not be affected . conscience knoweth when it is bound , and when it is but dallied and jested with : and therefore if ministers desire to have their ministerie work upon the hearts of their people , they must shew them gods authority , and confirm it by his word , and let them see that it is the commandment of the lord , that which will one day judge them . let him know , saith paul , that the things that i write are the commandments of the lord. it is the lord of heaven and earth that biddeth thee yield , and commandeth thee to give over thy base lusts : it is he in whose hands thy breath is ; thou hadst best be obedient . i tell thee , thy conscience observeth it ; and if thou wilt not obey , it will rore like the roring of the sea one day against thee , and sting thee like a scorpion . the things that thou hearest , know thou that they are the commandments of god : and if thou disobey , thou dost disobey not men but god. . is it so that the word of god onely is the supreme bond of conscience ? then this teacheth us to have an eye to gods word in that which we do , if we would satisfie conscience . i say , have an eye to gods word : not onely to do that which it may be is in gods word ; conscience counteth that to be nothing : but to have an eye to gods word . conscience will not be satisfied with any obedience that we do if we have not an eye to gods word . whatever we have an eye to besides , conscience knoweth it is nothing , if in all we have not an eye to the commandment of god : though we do obey it , conscience looketh upon it as if we did not obey it . it is onely gods commandment and authoritie that bindeth conscience : and therefore nothing satisfieth conscience unlesse we have an eye unto that . if we do not aim at gods will in doing what we do , conscience counteth our obedience as no obedience at all . as for example ; ye that are husbands , ye love your wives : but is it because god commandeth it ? it may be ye love them because they love you , or because your affections are to them : alas , this is nothing : pagans and reprobates can do so . but do ye aim at the doing of gods will , who commandeth you ? o say you , the lord doth command me , i do it . what of that ? do ye look at his commandment when ye do it ? if not ; be humbled , and know ye must get grace to do so , or ye are not obedient to god , neither will conscience set it down for obedience . ye that are servants , ye serve your masters : but do ye aim at gods will ? thus , o the lord hath commanded me to be faithfull and painfull in my service . doth your soul look to this ? it may be ye serve them because they are kind , and because they pay you your wages , and the like : this is nothing to conscience : conscience looketh at the commandment of god ; and if your souls do not aim at the commandment of god , it will not satisfie conscience . ye that are neighbours , it may be ye love one another , and be friends one with another : but doth your soul look at gods commandment ? is it because god hath commanded us to love one another ? people seldome aim at god in these cases : they are friends with their neighbours : why ? their neighbours are friends with them . but they do not trouble their thoughts to aim at gods commandment in it . let me tell you ; conscience will not count this obedience : for conscience feeleth no bond but gods word : and if ye do not look at that , it is no obedience with conscience ; conscience will never acquit you or absolve you for this ; it accounteth of this obedience as no obedience at all . see . cor. . . and so forward . there the apostle handling that question of conscience , at last concludeth , whether ye eat or drink or whatsoever ye do , do all to the glorie of god , vers . . let your hearts look at that , and aim at that ; in whatsoever ye do , still look at god : all is lost with conscience else . though ye eat never so soberly , and drink never so moderately , pray never so duly , conscience counteth it all nothing if ye do not look at god : it is god onely and his word that doth bind it ; and it will never give a discharge except your hearts look at him . . this serveth to confute our antinomists , such as say the law of god bindeth not the conscience of the regenerate . ye see here that the law of god bindeth the conscience : and therefore if the regenerate have any conscience at all , ( as certainly they have the best conscience of all men ) then it must needs bind their conscience . we confesse the conscience of the regenerate is freed from many things by christ . first , it is freed from the yoke and bondage of the ceremoniall law , gal. . . stand fast in the libertie wherewith christ hath made us free , and be not entangled with the yoke of bondage . every mans conscience is freed from that yoke of the ceremoniall law , because it ended in christ . secondly , the conscience of the regenerate is freed from seeking justification by the deeds of the law . indeed the first covenant was by the works of the law ; he that doeth them shall live in them : but the second covenant speaketh better things ; he that believeth shall be saved . it is true , if god had not sent his sonne we must have sought justification by the works of the law : though it were impossible to find it by reason of our sinnes , yet conscience was bound that way . but now that christ jesus hath sealed up a new covenant in his own bloud , conscience is freed from that former : rom. . . therefore we conclude , that a man is justified by faith without the deeds of the law . for though justifying faith never be without the sincere doing of the law , yet the deeds of the law have no influence into justification : conscience is freed from seeking justification thereby . thirdly , the conscience of the regenerate is freed from the rigour of the law . they are bound in conscience to use the law as a rule of their life , and in sinceritie to obey it ; but are not bound by the gospel to the rigour of it : that they are freed from ; and so they are not under the law but under grace . i grant that all carnall people , who are yet out of christ , do all lie under the rigour of the law : and as long as they submit not to jesus christ , nor get into him , they are bound in conscience to keep it , though they cannot : they cannot sinne in one tittle , but conscience will condemne them before god. they shall be condemned for every vain thought , for every idle word , for every the least sinne , for every the least lust , for any the least omission of good . they lie under the rigour of the law , and they are bound in conscience to keep it , and they shall be countable for every transgression , because they are under the law . but the conscience of the regenerate is free from this rigour , because they are under grace , and therefore they are delivered from the law : the lord hath deliverd them by the body of christ ; and therefore they are not bound by the gospel to all that obedience that the law in rigour requireth . fourthly , the conscience of the regenerate is freed from the curse of the morall law . for though the law doth condemne , yet their conscience needeth not fear it , because they are in christ : there is no condemnation to those that are in christ jesus , which walk not after the flesh but after the spirit . indeed those that are not regenerate , not ingraffed into christ , they are still in the mouth of the gunshot : the law doth condemne them , and they have no shelter , and their conscience is bound by it ; and they shall find one day that by it their conscience will condemne them to hell . it may be now for the present their conscience is quiet , and they choke it , and so it letteth them alone : yet they are condemned in conscience , and one day they shall find it . but the regenerate are by christ freed in conscience from all this condemnation . thus farre we grant . but the antinomists and i know not what marcionites would have more . they cannot abide to heare that a regenerate person is bound to any sincere obedience to gods law as the rule of their life : they crie out against the morall law as once the babylonians did against jerusalem , down with it , down with it even to the ground : o ye do not preach christ if ye talk of the law . beloved , these are drunken opinions , fitter to be preached among drunkards and epicures and monsters then among the peculiar ones of god. the law of god doth bind the conscience of all the people of god , so that they are bound to make it a rule of life . nay the scripture calleth it christs bond whereby he bindeth his people to him : the kings of the earth set themselves , and the rulers take counsel together against the lord and against his anointed , saying , let us break their bonds , and cast away their cords from us . tush , we will not be tied by his laws , nor be so precisely strait-laced with such commandments as these . here the laws of the lord are called bonds and cords : gods people are bound to him by them : but the wicked they stand out and refuse to be bound . now if the law be called a bond , i pray what bond is it , but of conscience ? it is not a bond like a prisoners fetters , to be put about their legs : this is a spirituall bond that bindeth the conscience . but let me prove it to you by arguments . there be sundrie arguments to prove it . first , that which hath power to say to the conscience of the regenerate , this is thy dutie , and this must be done , that bindeth the conscience : but the law of god hath power to say thus to the conscience , this is your dutie . who can tell better then christ ? when ye have done all these things that are commanded you , say , we are unprofitable servants ; we have done that which was our dutie to do . mark ; he speaketh of gods law , things commanded : now the law is nothing else but a ●atalogue of those things that god hath commanded us . when ye have done all these things , saith our saviour , know it is your dutie . here ye see the law hath power to say to the conscience , this is your dutie . but ye will object , we are under faith ; and do ye tell us of law ? i answer , as chrysostome answereth out of paul , do we then make void the law through faith ? god forbid : yea , we establish the law . see how the apostle doth abhorre this thought : god forbid , saith he . as if he had said , farre be it from me to teach such an abominable doctrine : no , no ; we establish the law . heare what christ saith himself , think not that i am come to destroy the law : i am not come to destroy , but to fulfill it . o thought some , if we believe in christ then we hope we shall have done with the law . no , no , saith christ ; ye shall as soon pull the heavens and the earth out of their place as disannull one tittle of the law . secondly , that which hath this authoritie that the breach of it is a sinne , bindeth conscience : but the law hath this authoritie , that neither regenerate nor unregenerate can transgresse it but they sinne : therefore the law bindeth their consciences . for the regenerate and all are bound in conscience to take heed of sinne : whosoever committeth sinne transgresseth also the law . david was a regenerate man ; yet when he had defiled bathsheba , i have sinned , saith he . joseph was a regenerate man ; yet confesseth , if he should transgresse the lords commandment , he should sinne : how shall i do this great wickednesse , and so sinne against god ? but ye will object , this is old testament . what of that ? i hope you will not take up the old damned heresie again of the cerdonians , and cainites , and apellites , and manichees , and severians , and other such cursed hereticks condemned by the church of god : their heresie was , to hedge out the regenerate from the old testament . and s t augustine proved it against them , that the morall law of god was ever the rule of obedience , and shall so continue with the gospel to the end of the world ; and every transgression thereof is sinne . the breach of the ceremoniall law was a sinne once ; but now it is not : because once it bound the conscience ; now it doth not : but the breach of the morall law is still sinne : therefore still it bindeth the conscience . do ye not remember what st james saith now under the gospel ? he presseth it yet on mens consciences : he that said , do not commit adultery , said also , do not kill . now though thou commit no adultery , yet if thou kill , thou art become a transgressour of the law . and though ye may call it a law of liberty in what sense ye please , yet he telleth you , ye had best look to your words and deeds : for ye must be judged by this law of liberty : so speak ye and so do as they that shall be judged by the law of liberty . thirdly , that which being observed doth cause the conscience of the regenerate to excuse , and being transgressed to accuse , that bindeth their conscience : ( for what else do you make binding of conscience but this ? ) but the law of god being observed doth cause the conscience to excuse ; being transgressed , to accuse ; in many things we sinne all , saith the apostle . mark ; our consciences do accuse us : as we do sinne in many things , so our consciences do accuse us when we do so . i am a sinfull man , saith s t peter , luke . . his conscience did accuse him of sinne . fourthly , that which is the condition of gods covenant of grace bindeth the conscience , yea of the regenerate : but sincere obedience to gods law is a condition of gods covenant of grace . see luke . . to remember his holy covenant , and the oath that he sware that he would give us , that being delivered out of the hands of our enemies we might serve him without fear in holinesse and righteousnesse before him all the dayes of our life . mark ; sincere and universall obedience is a condition of the covenant of grace , not onely for a manifestation to our selves that we are truly justified ; as these upstart patritians do hold : but it is the condition of the covenant of grace . every covenant hath its conditions annexed ; and therefore it is called the book of the covenant , exod. . . the words of the covenant , exod. . . the tables of the covenant , deut. . . the reason is this ; because when a covenant is made , the conditions are put into a book or a table and expressed in words . onely here is the difference between the first covenant of works and the second covenant of grace : both have conditions ; but here , i say , is the difference ; in the one grace giveth the covenant , and grace giveth the condition of the covenant ; but a condition is annexed though : now hence we may argue ( and none but enemies to the gospel can denie it ) if the covenant of grace do bind a mans conscience , then certainly the condition of the covenant bindeth a mans conscience too : but the covenant of grace bindeth the conscience of the regenerate ; and therefore the condition of it bindeth . if you ask , what is this to obedience ? the answer is , that obedience is the condition of the covenant of grace , as the forenamed scripture expresseth , luke . . thus ye see the law of god bindeth the conscience of all the regenerate . this is the third use . . hath the word of god supreme power to bind conscience ? then hence we may learn , that no creature can dispense with it , nor free conscience from guilt when a man transgresseth the word . what a damned usurpation is it in the pope to offer to dispense ? the canonists say he may dispense de praeceptis veteris & novi testamenti , ( they are their own words ) he may dispense with the commandments of the old and new testament . he dispensed with king henry the eighth , and undertook to free his conscience from guilt though he married his own brothers wife . gregorie the second undertook to free subjects from being bound in their consciences to keep their oaths of allegeance to leo the emperour . o these are damned aspirings ; and they plainly declare him to be antichrist , who exalteth himself in this manner . the word of god is the supreme binder of conscience : and therefore not all the angels in heaven can dispense with one idle word . for ever , o lord , thy word is settled in heaven . gods word is settled for ever in heaven ; and therefore ye may assoon remove the heaven from its place as one tittle of the word from binding conscience . doth the word say thus or thus ? thou hadst best do it : if thou wilt not , all the whole world cannot help thee ; thy conscience will condemne thee at the day of judgement without remedie . hath the word convinced thee of thy sinnes , and made thy conscience say , i am a sinner , and am guiltie before god ? i tell thee then , thy conscience is bound , and all the world cannot loose it . but hast thou been humbled and emptied of thy self , and doth the word pronounce pardon of thy sinnes in christs name , that thy conscience can say , the lord speaketh peace to my soul ? i tell thee , thou art loosed , and nor hell nor devil nor , sinne nor flesh nor any thing can bind thee . ye may see the power of gods word in that speech of our saviour , whatsoever ye shall bind on earth shall be bound in heaven , matth. . . that is , my word which ye preach is of that nature , that if that loose your conscience , it is loosed indeed , and nothing can bind it ; if that do bind it , it is bound soundly indeed , and nothing can loose it . o this is a terrour to the wicked ! doth the word of god say , he that hardneth his neck , being often rebuked , shall suddenly be destroyed , and cannot be cured ? o fear and tremble ye that harden your necks against the reproofs of the almightie : his word bindeth over your consciences to christs barre . doth the word say . whoremongers and adulterers god will judge ? if thou beest such an one , thy conscience is bound with this word , and it will apply it to the soul before the tribunal-seat of christ . doth the word crie out against any of thy courses ? thy conscience is bound as with chains , and it is not all thy vain hopes and excuses can loose thee . again , this is comfort to the godly : gods word is the supreme binder of conscience . o ye blessed of the lord , the word of god tieth such a fast knot to your comforts that all hell cannot open it with their teeth : the word of the lord jesus is with you , who hath the key of david , that openeth and no man shutteth , and shutteth and no man openeth . yea , but sayest thou , my sinnes are against me : what then ? mark what the word saith , we have an advocate with the father : thy conscience is bound to believe that . yea , but i have a very naughtie heart , and i cannot tell what to do with it : mark what the word saith ; believe in the lord jesus , and thou shalt be saved : this bindeth thy conscience . but i offend dayly : mark still what the word saith ; christ bringeth in everlasting righteousnesse . if thou beest unworthy to day , there is righteousnesse for thee to day ; if unworthy worthy to morrow , there is righteousnesse for thee to morrow ; if unworthy for ever , there is righteousnesse for thee for ever . this is gods word , and thy portion ; this bindeth thy conscience to lay hold on it . but i have abundantly sinned : what saith christs word ? i will abundantly pardon . o what comfort is this to every poore soul which the lord jesus hath humbled ! his word is the supreme binder of conscience , above the law , above justice , above threatnings , above all the world besides . his promising word is the supreme binder of thy conscience , if thou beest one of christs : and therefore fear not ; onely believe , and be thankfull , and give glory to god. this is the childrens bread ; no stranger can intermeddle with it . the secondary bond of conscience . ye have heard that the bonds of conscience are of two sorts : first , there is a supreme bond of conscience , and that is gods word : of which i have already spoken . secondly , there is a relative bond of conscience , which bindeth conscience indeed , but it is onely in relation to gods word , because gods word putteth authority upon it . and this latter is also of two sorts : . others may bind conscience ; . we our selves may bind our own consciences . . others may bind our consciences . . others may bind our consciences , namely , when they have authority conferred upon them from god , and so their laws and commands receive vigour and force from gods laws . thus the laws and commands of magistrates bind the conscience of people ; of parents bind the conscience of children ; of masters bind the conscience of servants : for though they do not bind conscience as they are the commandments of men , yet having gods seal and authority upon them they do . i will set down some conclusions whereby ye may know how farre the laws and commandments of others bind or not bind conscience . . conclusion . . magistrates have power to command us . let every soul be subject to the higher powers : for there is no power but of god ; and the powers that be are ordained of god , rom. . . that chapter doth most clearly prove this conclusion unto us . out of the first part of the chapter we learn , . that magistrates have power and authority to make laws , and to establish orders among men ; and therefore they are called powers : . we learn that these laws of magistrates receive strength and force from the law of god : for the powers that be are ordained of god , saith the text . . those laws made by the magistrate and confirmed by god have power to bind conscience , vers . . wherefore we must be subject not onely because of wrath but also for conscience sake . and the violating of them is sinne . when their authority is confirmed by god , we cannot resist them but we resist the ordinance of god , saith the apostle : nay , we may pull condemnation upon us if we do ; they that resist shall receive to themselves condemnation , vers . . so that this first conclusion telleth us what laws of men are to be obeyed ; viz. . such as do virtually flow from gods word , though not expressely commanded in it ; . such as are good and wholesome and profitable for the common-wealth : these though they are not particularly commanded in gods word , yet are they by virtue of it injoyned : and therefore to neglect them and be disobedient unto them , is to neglect and be disobedient to god. again , so farre onely are they to be obeyed ( so farre onely , i say ) as they virtually do flow from gods word : for so farre onely they receive force from gods law . this is the first conclusion . . conclusion . . the commandments of magistrates and those that are in authoritie lose their power of binding the conscience in foure cases : . when they command that which though in it self it be not simply and absolutely sinfull and unlawfull , yet it doth put us upon a necessity of sinning : as for example , if a magistrate command single life to all ministers , this thing is not in it self simply unlawfull ( for it is lawfull to marry , and it is lawfull not to marry ) yet this commandment is unlawfull , because it would put ministers upon a necessity of sinning : the reason is , because all have not this power . and therefore such a commandment as this would not bind conscience : for the conscience cannot be bound to impurity , or an apparent danger of impurity : and therefore though the thing be not simply unlawfull , yet the commandment is simply unlawfull , and doth not bind conscience . the apostle maketh such a commandment to argue a seared conscience in the commander : and therefore none but a seared conscience can think it is bound by it , . tim. . , . . the commandments of magistrates lose their power of binding the conscience when they command things that are unlawfull in themselves and contrary to the word of god. in this case they do not bind conscience , because gods seal is not on them . we have an example of this in the three blessed children ; who when the king commanded them to worship the image that he had set up , they did not conceive themselves bound in conscience to obey : they would rather suffer torment then obey it . so also daniel , when he was commanded not to ask any petition of god for thirty dayes space , but onely of the king , daniel did not conceive himself bound in conscience , nay he chose rather to be cast into the den of lions then obey . in this case the answer of the apostles is necessary ; who when they were commanded not to preach any more in the name of the lord jesus , thus they answered , whether it be right in the sight of god to obey men rather then god , judge ye . . when mens laws and commands overthrow the libertie of christianitie , that christian libertie which christ hath purchased for us , then they lose their power of binding the conscience . but here i must tell you of a caution ; viz. that this libertie may be considered in a double respect : . in regard of it self , the libertie it self ; . in regard of the exercise or use of this libertie . now there is a very great difference between these two considerations ; as there is a great difference between a mans having a sword and a mans wearing a sword . the magistrate may restrain a man from wearing a sword at such or such a time , though he do not take his sword from him : so there is difference between the having our libertie and the using our libertie . there is a libertie purchased for gods children , whereby all things are become lawfull unto them : all things are lawfull unto me , saith paul . cor. . . and there is nothing evil in it self : ( he speaketh of indifferent things . ) gods children are freed from the observation of meats , and drinks , and times , and garments . now whatsoever commandment is made by the magistrate contrarie to this libertie doth not bind conscience : for nothing can bind conscience when christ doth loose it : yet there may be a restraint of the use of this libertie : as for example , the magistrate may command us to forbear some kinds of meats at some certain times ; and so also for garments , and the like : namely , when the doctrine about meats and drinks and garments is pure . and therefore in such a case the command of the magistrate bindeth the conscience ; otherwise not . . when they command things indifferent to be absolutely necessarie , to make them idolatrous or superstitious , then in this case they are unlawfull and bind not the conscience to obey them . but when are they idolatrous ? i answer ; . when they are commanded either as absolutely necessarie to christianitie , to the very being of religion and the worship of god , and with as much necessitie as holinesse it self , then hey are made superstitious and idolatrous : and in this case the caveat of s t john is strongly to be kept , babes , keep your selves from idol●s . . when they are commanded as things meritorious , as pleasing to god for themselves , and to merit of him , then they are idolatrous . . when they are commanded for the substantiall perfection of religion , as though religion were imperfect without them , then they are made idolatrous , and lose their virtue of binding the conscience . but all such commands of things that are indifferent , which are commanded without respect to make them idolatrous , they may be obeyed . this is our second conclusion . . conclusion . . those laws and commandments of magistrates which want the authoritie of gods law to confirm them ( and therefore bind not the conscience ) ought not to be disobeyed for all that with scandal or contempt and by unreverent slighting or despising the magistrate or his laws . he must be acknowledged a magistrate under god for all that : . tim. . , . i exhort that supplications be made for kings and those that are in authoritie . he speaketh there of heathen kings ; yet he calleth them kings , and saith they have authoritie : and we ought to pray for them : and therefore how much more when kings and magistrates subscribe to christian religion ? nay , though they command that which is utterly unlawfull , we must not rise up against them : for if we do , we rise up against god. we must obey them one way or other , either actively or passively : when they command that which is lawfull for us to do , we must obey them by doing : when they command that which is unlawfull for us to do , and threaten punishment , then we cannot actively obey them by doing , because they command against god ; yet we must passively obey by suffering and submitting to their penalties , because the lord hath given them authority over us . this is our third conclusion . . conclusion . . those laws of magistrates which by gods law do not bind conscience , do yet in matter of scandal bind us to obedience . if the magistrate shall command any thing beyond his power to command yet not unlawfull for us to do , though such a command do not bind to obedience in case of conscience , yet in case of scandal it doth . thus christ was content to pay tribute though he needed not to have done it : the children , saith he , are free : neverthelesse , lest he should offend the magistrate , he did pay it . i will put an example of another nature ; in a private wrong , though we are not expressely bound to it , yet rather then scandalously to contend , conscience doth bind us to yield . needed abraham to have condescended so farre unto lot as to let him take his choice before him ? no rather then scandal of religion should arise , ye may reade that he did it . thus i have briefly made it manifest how farre the commands of the magistrate do not bind conscience , and how farre they do . objections . . but it may be objected ; conscience hath onely relation to god. i answer , it is true , as the supreme and absolute binder of conscience : but it hath a relation also unto men in the second place , inasmuch as god putteth upon men such terms as conscience hath relation to , acts . . herein i have alwayes endevoured my self , to have alwayes a clear conscience both towards god and towards men . mark ; conscience hath relation to both : for though it have its main relation to god and his word , yet in him it hath relation unto men . . again it may be replied ; the magistrates do not undertake , nor can they , to meddle with mens invisible spirits ; for they are not able to see whether the spirit of man be obedient or no : and therefore how do their laws bind us in conscience . the magistrate onely looketh at the bodie : mens thoughts and affections and consciences are naked onely to god. it is true , the magistrate doth not undertake but onely to bind the outward man : neverthelesse the conscience of the subject feeleth it self to be bound to obedience under pain of sinning against god , who giveth this generall precept , submit your selves to every ordinance of man for the lords sake , to the king , &c. the conscience feeleth this , and so it cometh to be bound . . again it may be replied ; the conscience is not bound but onely by way of religion . if i make conscience of a thing , then i make a matter of religion of it : but what religion is there in the commandments of magistrates ? suppose the magistrate commandeth us to get our armour in readinesse , to mend our high-wayes , to moderate expenses at nuptials , or the like ; these are civil things and not religious , and therefore how can they bind conscience ? we make conscience onely of religion and the worship of god. such laws do not bind conscience under the name of religion , but under the name of civil discipline . and again , though they do not bind conscience per se and immediately , yet they do per aliud and as subjoyned to an higher law . for though the breach of such laws be onely a civil fault in it self , yet in another respect it may be a morall sinne , if the powers that are ordained of god be neglected and disobeyed . and therefore though the conscience do not regard civil laws as they are civil ; neither do we make conscience of them as they are civil : yet as they are made by the minister of god , and backed by his authoritie which the lord hath set on them , so they do take hold of conscience ; and not to perform them is contrarie to justice and charitie and the profit and safetie of the commonwealth , and so a sinne . uses . . this confuteth the anabaptists , who denie that any obedience is to be given to the secular power . ye see here that the laws of magistrates have gods seal upon them ; and therefore we must yield obedience unto them : for they bind in conscience . again , this confuteth the papists , who teach that their popes laws and commandments are of supreme authoritie , and require equall submission of spirit with gods laws : and also that the omission of them is death and damnation . our doctrine and religion goeth between both : for we teach that gods authoritie is onely supreme , and that he onely can make laws under pain of death and damnation ; and that the authoritie of magistrates is secondarie , and secondarie obedience is to be given unto them . the papists speak blasphemie in saying their pope can make laws under pain of damnation to be kept : our saviour christ maketh this a propertie onely of god ; fear not him that can kill the bodie , and there is all that he can do : but fear him who can cast both bodie and soul into hell : i say unto you , fear him , luke . . as if he had said , men can reach no further then the bodie , and their punishments can go no further then the death of the bodie . . this teacheth us what to do if men should command any thing which is unlawfull for us to perform : ( suppose there should be any such humane commands as are repugnant to gods. ) in this case ye see we must obey god rather then men ; nay , suffer losse of goods , losse of libertie , yea losse of life , rather then obey the commandments of men in case they be contrarie to the commandments of god. ye may reade a lamentable example in ephraim ; they were utterly destroyed for obeying their king rather then their god : the king commanded to worship the calves , and to go unto bethel and not to jerusalem to worship : they yielded to his commandment , and did so ; o thought they , we shall displease the king if we do not . for this sinne of theirs they were broken in judgement , hos . . . ephraim is destroyed and broken in judgement , because he willingly walked after the commandment . beloved , gods commandment is sovereigne , and the supreme binder of conscience : whatever commandment is repugnant to gods word , wo to us if we do it ; nay , though it be to save our goods or our lives . it is true , we must give to cesar the things that are cesars ; but so as withall we must be sure to give to god the things that are gods. . this comforteth gods people against the calumnies and slanders of wicked and ungodly men that upbraid them for their obedience to god. o say they , ye are irregular and despisers of authoritie . i say , this is comfort to the godly , that god is able to bear them out in obeying him rather then men . gods word is the supreme binder of conscience ; and therefore , whatever men think of such , they are absolutely bound to obey god. if men command us against the word of god , we know their authoritie is the ordinance of god ; and therefore if they go beyond that , they do not bind us in conscience . if god had not bound us in conscience to him , others might have taken it ill if we should not obey them : but now what cause have others to think ill of us ? what folly were it in us to seek to please men and to displease god ? if we were at libertie , then we might choose whom we would obey : but now we are bound unto god , and must be obedient unto god , whatever men command to the contrarie , let us do it therefore with chearfulnesse . by this we shew our submission to god ; by this we satisfie conscience , which being bound unto god doth continually urge us to obey him . why should we omit part of the exactnesse of our obedience which the word of god doth require ? we have more to do then ever we shall be able to perform : we should therefore be carefull to do all that we may . by our obedience to god in this kind we convince the conscience of others of our uprightnesse towards god : though through the overruling dominion of their lusts and passions they rage at us , and their mouthes speak evil of us , yet we may have an evidence in their consciences within which may testifie for us : their consciences will whisper within them , surely they do well to please god rather then men : their consciences will be on our side , though their actions and tongues be against us . we have a notable example of this acts . , . when the rulers of the jews had threatned the apostles , and had reviled them with many bitter words , and had bidden them go aside for a while , then they concluded among themselves , surely an evident signe is done by them , and we cannot deny it : so that their consciences acquitted them for good men . so when the wicked of this world have spoken evil of the wayes of the righteous , and blasphemed the holy name after which they are named : yet when they are alone , and their consciences at counsel within themselves , then they conclude , indeed they do well . thus their consciences give a good evidence of us , and accuse them for not doing the like . and thus much shall suffice to be spoken of other mens binding of conscience . ii. we may bind our own consciences . ii. we our selves may bind our own consciences : and that is by those vows and promises which we make to god of any thing lawfull and in our power . those vows and promises which we make unto god according to the warrant of his word they do bind our conscience . they are our own before we have made them : as ananias and sapphira their gift was their own before they vowed it to the church : while it remained was it not thine own ? and when it was sold , was it not in thine own power ? acts . . we need not vow unlesse we will : but after we have vowed our vows are gods bonds , and do bind the conscience to the performance of them . nay , we lie unto god , as the text saith they did , if we do not stand to the performance of them . but it may be demanded , what vows are they which are unlawfull , and do not bind conscience ? i answer ; . such as we make of things impossible and beyond our power : these are unlawfull , and do not bind conscience . . such as we make of things unlawfull ; when we vow to do that which is contrarie to gods law : such as davids was when he vowed the destruction of nabals familie : this doth not bind conscience : nay , we are bound in conscience to break it . . such as though they be of things lawfull and possible , yet we want freedome in the performance of them : as for a wife or a servant or a child to make a vow , when their relation to such as are over them will not suffer them to perform it : this bindeth not conscience . nothing bindeth conscience but that which hath gods seal upon it : but this hath not gods seal on it ; and therefore it doth not bind conscience ▪ indeed it bindeth us in conscience to repent of it . . such as though they be lawfull and profitable and in our own freedome , yet if there fall a greater consequence before the time of performance , we are not bound in conscience to perform them : as if a man upon the receit of some mercie should in testimonie of his thankfulnesse vow a hundred pounds to good uses , in the mean time his estate so decayeth as that he shall undo himself and his familie if he perform it ; this is so great a consequence , and contingently hapned , that it freeth his conscience from performing what he had vowed : or if a man should promise marriage to a woman , and before the time of nuptials she be found unchast ; this is a farre greater consequence , and he is not bound in conscience to marry her . these kinds of vows do not bind in conscience : but all other do bind us . . use ; we may learn from hence never to vow but with good judgement and counsel . for either we must keep our promise , or not : if we must , that is a signe it is good , and therefore had need of deliberation : if we must not keep it then it is a signe of rashnesse and inconsideratenesse and besides it may prove scandalous and offensive to them to whom we make it , and also to them that shall heare of it : and therefore it requireth good judgement and advise to vow . what a rash vow was that of good jephthah ? if thou wilt deliver ammon into my hand , whatsoever meeteth me i will offer it for a burnt-offering . how if a dog had first met him ? what a sinne had it been ? how if his daughter ? what a thing had that been ? and indeed it proved to be his daughter . vows without judgement do but increase our sinnes and aggravate our transgressions against god. . use ; this teacheth us to keep our good vows whatsoever they be that we make . indeed it is hard to keep a good , yea it is hard to make a good vow in that manner as we should : it requireth a great deal of faith and self-deniall and humilitie and strength of resolution : but when we have made it , our sinne is the greater if we do not then keep it ; better it is not to vow then that thou shouldst vow and not pay . hast thou vowed a vow ? then deferre not to pay it : god hath no pleasure in fools . as if the holy ghost had said , it is the part of a fool to vow before he consider and be absolutely resolved to perform , to be off and on with the lord god of hosts : the lord hath no pleasure in fools : therefore pay all thy good vows , and be humbled for thy rash vows . but we are fallen into bad times , when truth and equitie is perished from among men : every one is a deceitfull bow ; yea , the best ( almost ) is a briar : nothing so common as vows and promises ; but few make conscience of performing them . nay , men are carelesse of their grand vow which they have made vnto god in their baptisme . o this is a very fearfull sinne ! ye have all made a vow unto god in your baptisme that ye would live otherwise then ye do , and ye make no conscience to keep it . baptisme is a very weightie thing : if there were no other thing to bind you to holinesse and obedience and faith but onely the vow ye entred into in your baptisme , did ye consider what a vow it is , it would move you alone . it is said of apollos that he was fervent in spirit though he knew nothing but the baptisme of john : apollos considered what a vow he had made unto god in his baptisme , that , though he knew nothing else , it made him zealous for god. baptisme is a very great binder of conscience : it bindeth a man to believe , and to go out of himself , and to submit to jesus christ . the wicked pharisees saw this to be true : if we shall say that johns baptisme was from heaven , he will say , why did ye not then believe ? beloved , was not your baptisme from heaven ? was it not an ordinance of god ? and did ye not solemnly then vow unto god ? why then do ye not believe ? why do ye not denie your selves , your works , your wayes , and take up christs crosse ? as christ saith of john baptist , among them that are born of women there hath not been a greater then john the baptist ; so may i say of bonds and of vows and covenants . among all the vows and covenants that ever were made there hath not been a greater then this of baptisme : and therefore ye had best look to the performing of what ye then vowed : if ye do not , ye are grievous breakers of covenant with god ; which sinne will surely stand against you for evil . it is most certain , that baptisme doth greatly bind us in conscience to walk answerably to it in all righteousnesse and true holinesse : and we can never be saved ( though we are baptized ) except we can answer with a good conscience that we live as we vowed in our baptisme : . pet. . . the like figure whereunto , even baptisme , doth also now save us ; not the putting away of the filth of the flesh , but the answer of a good conscience towards god. mark ; unlesse we can answer with a good conscience that we live according to our promises in it , our baptisme cannot save us . i pray , consider that speech of st paul ; we are buried with christ by baptisme into his death , that like as christ was raised up from th● dead by the glory of the father , even so we also should walk in newnesse of life . mark ; there is the vow that we made unto god in our baptisme : and the apostle there telleth us we are bound in conscience to keep this vow ; otherwise we had better have been without our baptisme . do not think that god will be mocked : ye are content to go for christians : but if ye be christians , consider ye are under a great vow ; and if ye do not keep it , gods covenant hath a quarrel against you , and ye shall be broken in judgement . there is no sinne that ye live in , no lust that your conscience telleth you hath enterteinment in your hearts , but it is sacramentall perjurie against the vow that ye made unto god in your baptisme . are ye dead to good duties ? ye vowed in your baptisme ye would not be so . do ye not dayly mortifie and subdue your affections ? ye vowed in your baptisme ye would . do ye not dayly fight against sinne and the flesh , like the faithfull souldiers of christ ? ye vowed in your baptisme ye would . what a horrible perjurie is this ? nay , it is worse : it is a sacramentall perjurie . when the apostles saw any sinne in the people , presently they tell them of baptisme : as if they should say , do ye live thus and thus , when ye vowed the contrarie in your baptisme ? when there were divisions in corinth ; some would be of cephas , and some of apollos , and some of paul : paul then telleth them of their baptisme ; were ye baptized in the name of paul ? as if he had said , i pray , consider how contrary this is unto your baptisme : ye were baptized into christ ; and are ye thus divided among your selves ? so when there was corruption crept into the people of galatia , s t paul telleth them of their baptisme : as many of you , saith he , as have been baptized into christ have put on christ . as if he had said , this corruption of yours is contrarie to your baptisme : ye were baptized into christ , and ye have vowed to put on christ ; and do ye yield to such corruptions as these ? so also when there was want of love and unitie and affection between one another among the ephesians , s t paul telleth them of their baptisme : o saith he , there is one god , one faith , one baptisme . as if he should say , this is contrarie to your baptisme : ye were all baptized with one baptisme ; and do not ye live in peace ? and is there not unitie of spirit one with another among you ? what ? and were all baptized with one baptisme ? beloved , ye never do that which is not good but ye go clean contrarie to your baptisme . what ? were ye baptized into christ , and do thus ? baptized into christ and pray thus ? baptized into christ , and heare the word of christ thus ? serve god no better then thus ? your baptisme bindeth you in conscience against every sinne and every evil way : o let us take it to heart and consider it . finis . notes, typically marginal, from the original text notes for div a -e ille verè scripturas legit qui verba vertit in opera . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , à sanandis omnibus morbis . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * laetitia bonae consci●ntiae paradisus est anim●rum , g●udium ▪ angelorum hortus deliciarum , ager benedictionis , templ●m sol●m●m● , aula dei , habitaculum spiritús sancti , bernard . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * multi christianum nomen ad judicium habene non ad remedium . domus animae , guil. parisiens . * dum tempora superiora cum nostris comparo , dicere consuevi plus illos conscientiae , scientiae minus babuisse ; nos contrà , scientiae plus , conscientiae minus habere , beza . * prejudicium judicii , tertull. * unicuique liber est propria conscientia ; & ad hunc librum discutiendum & emendandum omnes alii invenli sunt . praelucendo pereo . * tanta est dulcedo coelesti● gaudii , ut si una guttula difflueret in infernum , totam amaritudinem inferni absorboret . notes for div a -e what a mans estate before god is . rom. . ● ephes . . , gen. . . luke . . observ . ministers are to enquire after the estate of their people . reasons . . prov. . . . thess . . . philip . . col. . . vses . . instruct . jer. . . . reproof . isai . . . . exhortation . . observ . acts . . rom. . . matth. . . . prop. e●e●●ion ma● be k●own . shrewd signes of it . that a man may know his estate , proved . reasons . . john . . . john . . ii. exod. . . psal . . . iii. matth. . , , eph. . . phil. . . . cor. . . . vse . of instruction . it is every mans duty to enquire after his estate . ma●t● . . . reasons . cor. . . rom. . . jo● . . . . cor. . . lam. , . ga● . . . vse . . of direction . means to know what estate we are in . matth. . . psal . . . . cor. . . prov. . luke . . eph. . . vse . impediments . jer. . . rev. . . luke . john . . rom. . . vse . of exhortation . notes for div a -e what conscience is . rev. . matth. . . . cor. . . foure propositions . . there is in every man a conscience . john . . . cor. . . tit. . . reasons . . vse . mar. . . vse . . . cor. . . verse . vse . prov. . . gen. . . vse . ii. proposition . psal . . . josh . . . . cor. . . luke . . john . . vse . vse . iii. proposition . the office of conscience is to bear witnesse . rom. . . foure properties of conscience . . jo●n . . job . . vse . of consciences single bearing witnesse . gen. . . judg. . . rom. . . psal . . . ob. . jer. . . answ . psal . . . ob. . answ . vse , vse . isai . ▪ . . the judic●all bearing witnesse of conscience . vse . matth. . . . p●t . . . v●e . . vse . . cor. . . . conscience judgeth . . cor. . . . conscience counselleth . isai . . . sam. . nehem. . . vse . object . answ . rom. . . . p●t . . . vse . sam. . . psal . . . jer. . . job . . . vse . . sam. . . prov. . . vse . the adjuncts of conscience . . an illightened conscience . vse . psal . . . vse . . an erroneous conscience . matth. . quest . answ . . . vse . vse . isa . . . . a doubting conscience . rom. . . rule . rule . rule . a scrupulous conscience . quest. answ . deut. . , , , . vse . vse . prov. . . means to get knowledge . . psal . . . psal . . . . vse . antonius . vse . . john. . . matth. . . . a faithfull conscience . prov. . . properties : . it is watchfull . psal . . . . cor. . . . pet. . . . it is severe . luke . . . it is importunate . acts . . psal . . . vse . . exod. . vse . cant. . , . vse . . john . . vse . maxima viola●io consci●n●iae ●st maximepec●atum . . sam. . . . an unfaithfull conscience . properties thereof ; . it is silent . m●●h . . . ● . it is large . . kings . ●● . . it is remisse . deut. . . vse . . kings . . quest. answ . . pet. . . f●●d . . . rom. . . . tim. . , , . jo●n . . luke . . . sam. . . rom. . . gen . . tit. . . use . rom. . . vse . . a tender conscience . . sam. . ● . sam. . . numb . . , . . a sleepy conscience . matth. . . . a benumbed conscience . rom. . . . a seared conscience . use . . kings . . h●b . . . die●nte scripturâ inquit ille . acts . . . cor. . . heb. . . prov. . . . co● . . . job . . ezek. . isai . . vers . . heb. , . rom. . . rom. . . gal. . . . thess . . . psal . . . job . . . job . . . col. . . psal . . . psal . . . isai . . . john . psal . . . ● . pet. . . gal. . . prov. . . job . . . job . . . jo●n . . . kings . . psal . . . job . , . phil. . . . kings . . . tim. . . heb. . . . cor. . , . psal . . . matth. . . . sam. . . jon. . . . cor. . . psal . . . . cor. . , . exhortation . mal. . . what it is lev. . . gen. . . psal . . . psal . . . psal . . . desperatio est homicida animae , aug. desperate est in infernum descendere , isià . e●ek . . gen. . . . sam. . . exod. . . psal . . . vse . prov. . . vse . . sam . . . sam. . . . kings . . psal . . . vse . exhortation . m.m. ezek. . . . cor. . . job . . psal . . . heb. . . rom. . . answ . answ . . zech. . . object . sol. answ . . psal . . . dub. sol. . cor. . . . john . . . john . . . john . . gal. . . ephes . . . . thess . . . . cor. . . matth. ● . . jer. . . rev. . . isai . . . psal . . . prov. . . every mans conscience may inform him in what state he is . . tim. . ● . isai . . . eccles . . matth. . . acts . . . how conscience doth this . psal . . . prov . rom. . rom. . . john . . rom. . . . when conscience doth this . acts . . conscience interlineth . act ● . acts . . rom. . . conscience choketh . num. . . jer. . . why many are deluded about their estate . reas . . reas . . isai . . . job . . ● . cor. . . rom. . . acts . ● concerning a good conscience john . . tit. . . a firm conscience . . pet. . , . an infirm conscience rom. . . rom. . . rom. . . rom. . . . cor. . , , . use . . rom. . . . heb. . ● . . cor. . , . gen. . . . sam. . . the bond of conscience is gods law . jam. : . the law of god the prime bond of conscience . rom. . . acts . . . cor. . ● . acts . . reasons heb. . . vers . . . cor. . . psal . . . rev. . , . rom. . . use . . cor. . . ● ▪ cor. . . use . use . from what christians are freed . rom. . . rom. . . rom. . . anti●●mis●● psal . . , , arguments . that gods la● bindeth the conscience of the regenerate . arg. . luke . . rom. . . arg. . . john . . jam. . . arg. . arg. . use . azorius the jesuite reports it . psal . . . prov. . . dan. . . dan. . . dan. . . rom. . . . john . . matth. . ● . obj. . answ . obj. . answ . . pet. . . obj. . answ . use . use . use . . . sam. . . num. . . judges . . eccles. . . baptisme . acts . . matth. ● . . matth. . . rom. . . . cor. . . gal. . . ephes . . . tvvo sermons vvherein we are taught, . hovv to get, . how to keepe, . how to vse a good conscience. preached in alldermanbury church, london. not heretofore published. by robert harris. harris, robert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) tvvo sermons vvherein we are taught, . hovv to get, . how to keepe, . how to vse a good conscience. preached in alldermanbury church, london. not heretofore published. by robert harris. harris, robert, - . [ ], , [ ] p. printed by t. b[rudenell] for iohn bartlet, and are to be sold at his shop in cheape-side at the gilded-cup, london : . printer's name from stc. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- sermons -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion tvvo sermons : vvherein vve are tavght , . hovv to get , . how to keepe , . how to vse a good conscience . preached in alldermanbvry church , london . not heretofore published . by robert harris . cor. . . with mee it is a very small thing that i should be iudged of you , or of mans iudgement : yea , i iudge not mine owne selfe . london : printed by t.b. for iohn bartlet , and are to be sold at his shop in cheape-side at the gilded-cup . . to the printer . whereas you request mee to enlarge my selfe in some passages of my former sermons touching conscience , against this new impression : i haue resolued rather to adde two new sermons of the same subiect , than to alter any thing in the old , and this i haue beene led vnto vpon these reasons . first , because i would haue you deale firmely with all men in the venting of copies . secondly , because that labour would haue beene as tedious to me as this . thirdly , because i haue now added something touching the vse of conscience , which my former text would not so fitly beare ; my request vnto you is double ; first , that you would be carefull in obseruing stops , interrogations and distinctions , which neglected , the sence becomes sometimes darke , sometimes imperfect and none vt all , as is tobee seene in some passages of the sermons on prouerbs and samuel . secondly , that you will seuer these so from the former , as that who so pleases may haue them alone . thus resting in your care for the due publishing of all , i commend you and the worke to the lords blessing . hanwell , oct. . yours , robert harris , two sermons , vvherein vve are taught , . how to get , . how to keepe , . how to vse a good conscience . heb. . . pray for vs , for we trust we haue a good conscience in all things , willing to liue honestly . of the apostles motion so much : followeth now his reason ; where , first , the assertion , i haue a good conscience in all things : ] secondly , the euidence and confirmation , i am perswaded : ] so vpon this ground , i desire to liue honestly . the points we note are two : first , the apostle secures the thing ( a good conscience . ) secondly , hee rests in the confirmation of it . from the first this : euery christian should so order the matter , that hee may truly say , i haue a good conscience : this the thing that must be made good , and assured ; to wit , a good conscience . here , lest it be objected , that the point holds in such as the apostle was , ( preachers ) who must be men of conscience , not in all ; wee , must doe two things ; first , see what warrant we haue for the raising ; next , for practizing of the point . our warrant for deducing a generall from this particular , is fetcht ; first , from the end and vse of the word in generall , namely , our instruction , as appeares , rom. . . and tim. . . euery christian should so order the matter , that hee may truly say , i haue a good conscience : this the thing that must be made good , and assured ; to wit , a good conscience . here , lest it be objected , that the point holds in such as the apostle was , ( preachers ) who must be men of conscience , not in all ; wee , must doe two things ; first , see what warrant we haue for the raising ; next , for practizing of the point . our warrant for deducing a generall from this particular , is fetcht ; first , from the end and vse of the word in generall , namely , our instruction , as appeares , rom. . . and tim. . . secondly , from that generall precept of this apostle , phil. . , . furthermore , brethren , whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things pertaine to loue , whatsoeuer things are of good report , if there be any vertue , if there be any praise , thinke on these things , which yee haue both learned , and receiued , and heard , and seene in mee : those things doe , and the god of peace shall be with you . thirdly , from the like president , heb. . , . let your conuersation be without couetousnesse , and be content with those things that yee haue : for hee hath said , i will not faile thee , neither forsake thee : so that we may baldly say , the lord is my helper , neither will i feare what man can doe vnto me . whence the inference is to all from one , ioshuah . fourthly , from reason , though examples ( as examples ) simply binde not , yet reason and precept ( that is to say , the law of nature and of god ) doe binde : and therefore , when the example is grounded vpon common equity , and hath nothing priuate in it ( vnlesse haply for degree onely ) and is backt by precept , then it 's binding . now thus stands the case here : first , a man , as he is rationall ( much more as he is a christian ) is to regard his conscience . secondly , the apostle , not onely in his ministery , but in all other relations and passages of life , minded this , acts . . & . . nay , further , as his life was rifled into by the aduersaries , with his doctrine ; so he apologizes for that , with this , and grounds his perswasion , as much vpon his christian liuing , as his faithfull preaching . lastly , the precept reaches all , as well as preachers : and there 's as good reason , why we as well as they , should assure conscience . for the first , the precept is no lesse large , then plain ; first , for getting : secondly , keeping : thirdly , vsing of a good conscience . for getting : we are called vpon to wash the heart , ierem. . . to wash off all filthinesse of spirit , cor. . . to study vniuersall holinesse , thes . . and the end of the commandement is , a good conscience , tim. 〈◊〉 . . secondly , for keeping : salomo●a addresses himselfe to all and each particular , pr. . . thirdly , for vsing : heb. . . in all our approaches to god , wee must wash the conscience , as the iewes did their flesh and rayment . for the second : . equity , . necessity , . vtility perswade the practice : first , wee are dependant , and therefore accountable as well as pauls ; soules we haue receiued , and for a soule and spirit must euery one answer : lawes we haue also receiued , and by law we must be iudged ; we are vnder the same iudge , the same law , the same censure that others be , and must hold vp our hands at the same barre ; and therefore must haue the same thoughts , and care of conscience : books must be compared , gods and ours , originall , and counterpane ; therefore we also must haue our bookes fairely kept , and a readinesse . secondly , there lyes the same necessity vpon vs , as vpon pauls , of securing conscience : for first , if we looke inward , wee shall finde our hearts as crazy , our graces as feeble , our peace as vnsettled , as theirs : and on the other side , our secret guile , and guilt , and pride , and vnbeliefe , as great as theirs . and next , if we looke outward ; wee finde the world the world still , that 's a sea , our life a warfare , wicked men as busie with others consciences as euer ; the diuell as malicious as euer ; troubles without , terrours within , as stirring as euer : in short , as much vse and neede of a good conscience now , as . yeeres agoe ; a preacher may stand somewhat higher then our selues , but wee are in the same stormes , there 's none other difference . thirdly , it will quit cost for vs also , to get good consciences : for , these are the preseruers of all graces ; the conscience is that bottome that containes all our treasure ; that casket that holds all our iewels ; if this miscarry , farewell faith , hope , patience , courage , truth , all . secondly , conscience is the root of all our comfort : the fruit of righteousnesse ( saith esay ) is peace : out of a cleere conscience , issue those sweet streames of ioy , comfort , &c. thirdly , conscience is the antidote against all poy soned crosses ; it is the sting that is in our consciences , that steeles all our crosses , and makes them stinging ; there 's little mudde raised in the soule , where the conscience is cleere and pure . fourthly , conscience is the bulwarke , and wall of brasse , that keepes off all inuasions and assaults , ephis . . by this a man raignes ouer all tribulations , row. . and is enabled to looke flames in the face , lyons in the face , raylers in the face , slanderers in the face , diuels in the face , god in the face , with an vndaunted countenance , ● iohn . . & . on the other side , take away conscience , and you plucke vp the sluces , and pull downe the bankes , you let out the soule into all licentiousnesse ; for what bounds hath the ingenuous spirit , when feare and shame ( the immediate issues of conscience ) are gone ? where will a man stay ? man without conscience , is a wilde horse without bridle ; the life and heart is filled with sinne , after sinne comes guilt ( from that light that 's left ) thence tormentfull shame , feare , anguish ; hence the least noyse affrights him , the least crosle stings him , the least danger appales him ; in short , rest there 's none , peace none , courage none , comfort none ; but conscience rages like an aking tooth : a man eates in paine , drinks in feare ; dares not goe abroad , dares not goe to bed , dares not sleepe , lest his dreames should proue terrible ; dares not wake , lest his wounds should bleed againe , and his watchfull cares and feares recoyle . by this little said , you see how it imports vs all , as well as s. paul , to conno this lesson , and to say readily , i , and i , and i , and euery i , haue a good conscience . but all that can be said , is but an empty discourse , and a contemplation farre off from the matter ; for the truth is , no man can tell what the benefit of a good , what the misery of a bad conscience is , but he who hath felt both ; that man is but a stranger to himselfe , and to conscience , that doth not apprehend a thousand times more , then hee can vtter in this kinde . it suffices to say , that no man knowes the badnesse of a bad , the goodnesse of a good conscience , but onely he that hath felt the weight of that , and worth of this ; and hee that knowes least experimentally & feelingly , knowes more then his tongue , face , eyes , hands , bones can vtter , though they speake all at once , as vsually they doe , when conscience workes strongly . but i passe to application ; where , first , three sorts come to be taxed : secondly , all to be taught . for first , if all should aime at this , to say ( and to say truely ) my conscience is good , three sorts of men are farre wide of the marke . first , they who neuer trouble their thoughts with conscience at all ; credit , wealth , friends they le secure , if they can : but for conscience , t is onely a name , a scarcrow to affright children withall ; but no wise man will stand vpon that : and lest they should seeme madde , they plead reason for their practice . obiect . first , there 's no man liuing , but hee straines and dispenceth with conscience in some things : take me the best preachers ; doe not they speake , yeelde , walke contrary to conscience , in some things ? name me your best christians : doe they not know censuring , enuy , &c. to bee naught ? doe not they speake against some sometimes , whom in their consciences they know to be better men then themselues , and so of all the rest ? sol. thus they plead in the first place : but this is a wilfull delusion , for first , what if all the world ranne wilde ? noth will be noah , vpright in his generation still . secondly , is it well to straine ? if not , wilt thou be naught for company . thirdly , thou art deceiued , there is many a paul , zacharie , elizah , that walke in all the commandements of god , and would not purposely liue in the least allowance of the least sinne , for all the world . object . but yet they doe so ? sol. first , if vpright , they doe not so ; if they doe so , they be not vpright : indeed the most vpright knowes but in part , loues but in part ; he may sinne , because he knowes it not to be sinne ; hee may sinne againe , being surprized in some one particular , gal. . against his generall purpose . thirdly , he may be yoakt as s. paul was , with those inward buffetings that may make his heart ake , and his soule to cry out , oh wretched man that i am , &c. rom . but if thou thinkest that any vpright man can thus resolue , i doe , or may know , this course i line in , to be sinnefull , and yet i must not , i will not taken tice of it , make conscience of it , thou errest ; a godly man cannot thus sinne , and resolue . secondly , whoso doth , decieues himselfe , same 's . if any man seeme religious , and make ; not conscience of euery sinne ( euen to a word ) he deceiues himselfe ; be not thou so deceiued . object . but conscience is like the eye ; if one begin to salue it , or to meddle with it , there is no end , a man shall nener inioy himselfe , but there will be scruple vpon scruple , feare after feare , sinne vpon sinne ; t is an endlesse taske to purge the conscience , i answer , sol. first , the question is not , how painefull it is , but how needfull ? there is smart and trouble in searching wounds , yet they must be searched . secondly , the matter is feizable : s. paul by trauell may arriue at this happy hauen , first , i haue a cleere , secondly , i haue a good conscience . thirdly , dead flesh is not the best flesh , nor conscience awakened , the worst conscience . fourthly , though physicke for the time stirre humours , and playsters cause smart , yet both that and this tend to health and ease : so thinke of the present troubles and sits of conscience . object . o , but he that will stand vpon conscience in this age , shall dye a begger , or be begd for a foole , he shall haue trickes enow put vpon him , if he be so tender ? i answer , first , what if it were so ? a man had better fast then ear poyson ; begge , starue , pine , then sell his conscience : aske them in hell , aske them that are vpon this racke , they will say so : as for disgrace , i had rather haue all the world call me foole , then mine own conscience ; and conscience will befoole me , if i sell heauen for earth , kernels for shells , pearlos for pibbles . but , secondly , what necessity in this consequence ? why may not truth , and innocency , and conscience , maintaine and credit mee , as well as lying , coozenage , flattery , basenesse ? why should not i thinke gods wayes as good as satans ? thirdly , what lost abraham , ioseph , daniel , mor●ecai , dauid , &c. by keeping a good conscience ? verily , if a godly man doe not thriue , conscience is not in fault : let him rather fault ( if there be a fault ) improuidence , idlenesse , pride , distrust , admixture of ill means , not conscience . obiect . but many that made as little adoe about conscience as i doe , haue made a good end at last ; they haue dyed without feares , or if troubled a little , vpon some satisfaction made , and some charitable workes done , all was husht and well ? sol. i answer , first , thou knowest not what conscience others made in life . secondly , thou knowest not what secret pinches conscience giues them on their death-bed . thirdly , it s one thing to satisfie after sinne committed : another , to sinne purposely , in presuming vpon future pardons and satisfactions . fourthly , a bleeding wound is better then that that bleeds not . fiftly , some men goe crying to heauen , some goe laughing and sleeping to hell ; the question is not what conscience feeles most , but what is most sicke ? some consciences as well as men , lye speechlesse before departure . those are but poore shifts to put off thoughts of conscience , vpon these grounds , yet this is the first errour . a second sort ; they labour the matter of conscience much , but how ? their worke is not to perswade their owne hearts with saint paul , but other mens . a strange folly , for a man to be more carefull of others then himselfe ; to feare others , to prize others aboue himselfe : yet this is ordinary : men study rather to seeme , then to be conscionable ; labour more to approue themselues to others ; then to their owne hearts ; and this appeares thus : first , in that they stand more vpon the forme , then the power of godlinesse . secondly , in that they set the best side outward , be more in profession then in action ; better abroad then at home ; a farre off then at hand . to these i say but this : first , this is but machiauels diuinity : they haue not so learned christ . secondly , this is but the hypocrites guise ; he makes cleane the outside , he iustifies himselfe before men onely . thirdly , this is but a childes part , who makes his mother beleeue that his sores heale , when they rankle , and shewes his right hand for his left . lastly , this is a poore remedy , to couer a broken arme with a braue scarfe : alas , thou must answere conscience , when all friends bee absent : time will be , when death will snatch thee from men , and conscience will follow thee to christs barre ; then if thou canst not stand before thine owne heart , how wilt thou stand before him , who is greater then thy heart ? poore man , poore man ! thou maist easily deceiue men , possibly deceiue thy selfe : but if thou canst not approue thy heart to god , thou art lost ; for him thou canst not deceiue . as for those who make bold to father all vpon conscience , and vpon god , who wipe their impudent mouthes with the harlot , and say , what haue we done ? who appeales to god with innocent dauid and paul , iudge me , o lord : i lye not , my conscience beareth witnesse , god knowes my heart : i take on my conscience , that i am vniustly slandered , when t is neither so , nor so ; what will become of these men ? with what faces will they looke vpon that conscience , that iudge , whom they haue made partakers , witnesses , iudges , reuengers of their damned hypocrisie , and more then diuellish impudency ! but leaue them to the racke . the third sort perswade themselues of their integrity and speake it out with pauls confidence , we haue a good conscience . but would their confidence were as well bottom'd as his : but alas , men build this their assurance either in the ayre , or on the sands : some are perswaded without reason , some vpon very weake reason . for the first , they haue ( yea that they haue ) as good consciences as any of them all . but what 's their proofe ? they are perswaded so . but vpon what reasons ? why , they hope so . but vpon what ground ? why , their minde giues them so . first , poore men ! conscience is reflectiue , knowes its knowledge , vnderstands it selfe : secondly , its rationall , and can giue a reason of its hopes : thirdly , its regular , and proceedes by the rule of scripture : shew mee thy grounds in blacke and white , else t is fancie , not conscience . secondly , others alledge reason , but they cannot perswade a reasonable man who is not willing to winke ; they are chiefly these . first , a good meaning : i am ( saith the ignorant ) no scholler , many can put me downe with words , and doe make a greater noyse , but i meane as well , and haue as good an heart to god-ward , as any of them all ? sol. i answer , there is a latitude and measure of knowledge required of all , without some knowledge , the minde is not good , prou. . . if the eye be starke blinde , the whole man , and the wayes of man are so too ; and to speake of conscience without knowledge , is to speake of contradictions , and to talke of seeing without sight , hearing without eares ; such is knowledge without knowledge , that is , conscience . t is certaine , conscience reaches no further then knowledge , at least then habituall , and implicite , or generall knowledge . the confidences of an ignorant are but the fruits of his pride , and his scruples , the issues of his trembling opinion and staggering iudgement : t is true , weake knowledge ( ioyned with humility and care of growth ) must not be discouraged ; but whoso neglects knowledge , presuming vpon conscience , doth as if he should pull out his eyes , and trust to his hands for guidance . obiect . the second reason alleadged for their hope of conscience , is from the troubles that they haue in their hearts ; for when they haue done amisse , their consciences be eftsoons vpon them , and will giue them no rest . sol. i answer , this may conclude some conscience , but not necessarily pauls , ( that 's to say ) a naturall , but not a spirituall conscience . the differences of which two , are wide , and for the discerning thereof ; first , see for what sinnes thy heart smites thee , if onely for crying staring sinnes , which the light of nature from inward principles or outward instructions prompts ; it is not the conscience now in speech , paul had a good conscience in all things . secondly , see what reformation this trouble workes ; if none , take heed , pauls conscience is ioyned with ( desires and ) endeauours of obedience for the future . thirdly , see whence the trouble arises , whether from a contrariancy betweene sinne and thee , or betweene conscience , and paine , and punishment onely : pauls conscience is troubled with the filth as well as guilt of sinne , and his will is prest to goodnesse for its beauty . fourthly , see whither this trouble driues thee ; pauls carries him to christians , to praier , watchfulnesse , beware : a naturall conscience proues a naturall man , but no more ; thou canst not claime kinred of paul vpon such a conscience ; with turkes and heathens thou maist . ob. the third ground is this : my conscience doth not onely checke me for what 's past , but curbs and reins me in : before sin be committed , i dare not doe as the most doe ; nay , i dare not omit good duty : should not i reade , pray euery day , i could not sleepe in the night , &c. i answere , sol. it must be considered whence that feare arises ; for t is certaine , that very custome and education will make a child afraid to omit his deuotions when he goes to bed : if we will establish the heart with comfort , wee must make good two things : first , that we worke vpon right motiues not onely because such hath beene our custome , such our education , so is the will of our parents , &c. but because wee need such helpes , god loues such seruices , and we finde strength comming vpon such performances . secondly , that we heed the manner of performing , as well as the matters performed , not resting in the worke done , but mourning for our dulnesse , distractions , coldnesse , and other failings in the doing ; for this is once , there 's nothing more shames and humbles an vpright man , then his ouert and slight performance of his masters worke . obiect . the third ground they settle vpon , is their peace : their sinnes doe not daunt them , nor their consciences dampe them ; all is quiet within , and they haue no doubts of their saluation . sol. i answer , there is the diuels peace , and gods peace : there is a negatiue peace , or cessation onely of torment ; and a positiue peace , or fruition of comfort . therefore , examine first , the source and raising of thy peace : for some are quiet , because the conscience is either blinde , and sees not the sword against it , like balaam ; or slothfull and sleepy ; and a very sore man may feele little in his sleepe ; or else either seared or deluded : a deluded sence thinkes it feeles or sees what in truth it doth not ; and seared flesh doth not smart like other flesh , not because it hath more life , but lesse sence : so here . secondly , the meanes how thou commest by it : there is no peace but in gods wayes ; if i winne it not by praver , digge it not out of gods sauing wels and ordinances , finde not the word speaking peace to my soule , i cannot haue it ; our peace comes in at the eare , as the church speakes , and out of gods mouth ; god creates peace by his word and lippe , as esay speakes : vnlesse it beare his stampe , and haue holinesse to the lord written vpon it , t is not right , t will not passe as currant . thirdly , the effects of it : holy peace workes thankfulnesse to christ , humility in vs , mercifulnesse towards bruised spirits . obj the fourth ground is this : i cannot abide vnconscionablenesse in others ; i can with no patience see men goe against conscience . sol. i answer , the diuell is a great rifler and accuser of others consciences ; but a conscionable man is busiest at home , mildest abroad : be so , or be nothing . obiect but i straine at the least sinne . sol. so did the pharisee : conscience is not right , vnlesse it straine at all sinne , endeauour all duty , as paul speakes in both tables ; consider , compare , and so passe sentence ; and here an end of this vse : now to instruction . and here , would all that heare me this day , were as saint paul , his bonds excepted : it shall not be needfull to say much to those who haue felt heauen and hell both in their consciences , they see the difference ; as for others , what can i say , when as men cannot beleeue me without experience ? if they would receiue others testimonies , they may well conceiue , that a good conscience is beyond all created goods , and a bad worse then all positiue euils : for first , what so desireable to all liuing things , as life ? what will not men part withall for life , though it be from skin to skin ? yet conscience is such a thing as wise men prize aboue life ; they 'le dye a thousand deaths , rather then lose conscience ; and whilst they liue , they liue no longer then conscience speakes peace . looke vpon an experienced man , and when he hath lost his peace , no meate , no place , no wealth , no company , no life is pleasant ; he onely liues , because he dares not dye . secondly , for an ill conscience ; what more terrible and hatefull to nature , then death ? yet death is sweet to a wounded conscience ; did hee thinke that death would end his torments , he would not liue ; nay , though he apprehends a iudgement , a hell at the heeles of death , yet many times hee rushes vpon it , and concludes , that certainly hell can be no worse , and probably better then an ill conscience . loe ( my brethren ) what conscience both wayes is ; one so sweet , that heauen would be no heaven without it : the other so bitter , that hell is no hell to it in the iudgement of experience . i can say no more to perswade ; mee thinkes now nothing should remaine but direction . and the way to set you in pauls circumstances , is to guide you ; first , to the getting : secondly , to the keeping of a good conscience . for the first , resolue first on the thing , and thus conclude ; what-euer it cost me , what shift soeuer i make , i must haue a good conscience . it is not necessary to haue wealth ; a poore man may be honest here , happy hereafter . it is not necessary to haue health , a weake man may to heauen . nay , it is not necessary that i must liue , my happinesse is not confined to this life ; but t is necessary to get a good conscience ; without this , i can neither liue nor dye , be neither rich nor poore , sicke nor well ; in few , i cannot subsist , i cannot be ( vnlesse this be a being , to wish i neuer had beene ) without a good conscience ; and therefore what-euer it colt me , i le goe to the price thus first resolue , and this done then hearkē ; to the means , which are these : first , goe to the right meanes : there 's but one physician for soules and consciences , and that is god ; he onely made , and hee onely re-makes good consciences ; none else can come at conscience , can take out the poyson that 's there ; take off the guilt that is there ; and therefore wee must carry our wounded soules to him , alleadge his owne covenant and hand , and say ; lord , thou hast said that thou wilt take away our euill heart , and giue vs a better , now for thy truths sake make good this word , this scripture . this done , thou must attend his method , and run his course and dict he prescribes , & thou must follow this method ; first , make thy conscience bright and lightsome : hee hath written a phisicke for conscience ( no physicke booke for conscience but his ) from this booke thou must gather knowledge , for darkenesse defiles the vnderstanding , as paul faies , and darkenesse is timorous and staggering ; a man can haue no true , no positiue peace , whilst hee liues in darkenesle , either all things , or nothing shall be lawfull ; and where t is so , the heart cannot be comfortable , therefore to those principles that yet sticke in the soule , adde some other : adde light to light , the light of the word to the light of nature ; for the word is written to helpe that darkenesse , and that light is so dimme and small , that wee must needes set vp another by it , else wee shall see nothing ; and hee that sees nothing , enioyes nothing : therefore thou must get knowledge by reading , by deducing couclusions from gods actions to thy seife , by hearing and setting thy selfe , if thou be free , vnder that ministry that deales with consciences , that sets out god as he is , the word as it is , sinne as it is ; for then we truely know , when we know things in their owne notions and colours . seconly , thou must make the conscience cleane ; it must be pure and cleare , before it will be good : there stickes to the conscience of euery man naturally a great deale of guile and filth ; it is much disabled and maimed , lost much of its sight and life , it hath learned to be idle , false , dumbe , &c. it hath contracted so much guilt , foulnesse , brawninesse by trading in sinne , that there 's do roome for peace , till it hath a new constitution , and be wholly resined : now the way to haue it cleansed , is to flye to bloud : as in the law all things were purified with bloud , so here the bloud of christ is that , that cleanseth from all sinne , that washeth the conscience from dead workes ; this bloud is both healing , and will cloze all our scarefull gashes ; and purging and will take off all stains , an will make vs as white as snow . o goe to this refiner , this fuller , this physitian , this high priest , as the word entitles him ; nothing will serue , but his bloudy sacrifice , and that will doe it ; goe to him as to an all-sufficient sauiour , rest in his bloud without further mixtures ; plead his bloud shed for sinners quite lost and vndone ; beg that of god , asd rahel did children of her husband , giue me bloud or else i dye ; apply that to thy bleeding soule , and say , i bleed ; but christ bled too for me ; my sinnes are bloudy , and his woundes are bloudy too ; my bloud , if spilt , cannot make god that satisfaction that his bloud hath , and therefore i le rest in his bloud that speakes peace , not vengeance , as abels did , and in him who quiets consciences as well as seas and windes , mar. . . else , as corrupt breath staines and dimmes the glasse : so a corrupt heart the conscience . next , when it is cleare from guilt and filth , then it must be pure and sanctified , the spirit therefore of grace must rest in the conscience , and giue it a new constitution ; it is not sufficient to let out the bad bloud , but now wee must breed good bloud , and make new spirits . from a naturall conscience , and a conscience that is enlightened by the word , we must proceed to a sanctified conscience , and therefore we must labour to feele the power of christs bloud , and of christs life and resurrection in our soules , ( who is king of righteousnesse and peace both , heb . . ) quickning vs in the inner man , and stamping on vs our first impresse of wisedome , holinesse , righteousnesse , that we may be throughout sanctified , thes . . and haue a beauty set vpon the soule and conscience in all points , as the apostle sayes , and freed from dead workes by repentance , heb. . and when the conscience is filled in some due measure with light , and freed from sinne , and furnished with positiue grace , then ( out of all ) results that goodnesse of conscience that now we speake of , whereby it s fitted for its ends and offices , and enabled to giue vs a good word and countenance . now for the keeping of conscience good , because i will not ouercharge your memories with rules , i le expresse my selfe in one continued similitude or allegory . the conscience is a clocke or watch in the bosome ; look what you would doe to keep that in frame , that must be done heere . first , if the watch be amisse , who so fit to amend it as hee that made it ? so heere , if any thing trouble conscience , that it goes not at all , or too fast , or out of order , goe to christ , and goe quickly , pray him to set theein ioynt againe , as dauid did , psal . . secondly , a watch must be charily kept , the least dust , hayre , iogge almost distempers it ; so the conscience , a little dust in this eye marres both sight and peace , a little sinne crept in betweene the wheeles , sets all at a stand : if euer thy conscience shall hold its comfort , and doe thee acceptable seruice , keepe it cleane , giue no allowance to any the least sinne : a man may liue and dye in some sinne , and yet haue peace , when conscience is not priuy to it , and not conuinced of it : but there can bee no true comfort , where sinne vnderhand is maintained and allowed , be it neuer so small a one : let thy conscience haue this to say for thee : i can beare him witnesse , that he bore his sinnes as a burden , and bid none of them welcome . thirdly , a watch must be daily lookt to ( and thorowly too ) if one pin be amisse , all is out of order : so the conscience ; hee that makes not conscience of all ( according to his light ) makes conscience of none , and wil come to naught ; and he that doth not looke vpon his conscience euery day , and winde it vp , and set it in frame , will haue no conscience in time : euery day thou must talke with thy selfe , and know what the watchsaith , i meane , what report conscience makes of thy dayes worke , what it hath to say for or against thee . 't is with conscience , as with bay liffs and stewards ; if you call them to a daily reckoning , they will be carefull and vsefull ; but if you let things runne on , and reckon once at the hundreds end , they will not watch , or they will not be able to remember : so t is with conscience ; therefore often looke vpon it , and euery day consult with it . the watch must be vsed , else it rusts , furres , and first begins to slacke its pace , and after some time will not goe at all : so conscience , t is preserued by vse , as the stomacke is , and all things else ; for euery thing is perfected and preserued by its proper operations ; as water is kept sweet by running , the conscience by motion strengthens it sense , and sooner feeles its weight : by motion it is facilitated and that 's as good as oyle to the wheele of a clocke ; therefore exercise conscience , and that in all good duties , whether personall or locall . corscience must haue its full walke , and that 's very large ; for a conscience is to bee obserued in all religious and righteous acts ; and whoso will preserue his conscience , must first keepe himselfe pure and vpright . first , in gods worships : secondly , in workes of righteousnesse towards man : thirdly , in his owne place , he must make conscience of his particulat calling and relation , and dwell vpon that : and secondly , for others , hee must remember pauls aduice , keepe thy selfe pure , be not partaker of other mens sinnes . in short , of all things hee must feare god most ; of all men , feare himselfe most and his owne conscience ; of all men out of himselfe , feare his friends most , and his other mens sinnes . many a man washes his heart at home , and defiles his conscience abroad ; when he hath gotten his owne acquittance , hee intangles himselfe in other mens debts by conniuence , silence , consent , &c. take heed of this , for t is a hard matter to discharge conscience in company and to come off well . well , let conscience haue its perfect worke towards god and man , alone , and in company , and like a good fountaine , t will worke out its owne corruption and mudde , and affoord something towards the washing of others too , as it runnes along . one thing more , and then an end : as a watch must be made , so set by rule : you must set it by the sunne and time of day : so conscience must haue its rule ( though a subordinate rule it selfe ) and this also must be set and ordered by the heauens : the great god hath onely power ouer his great office , and he in his word is the iust measure of it : we must not say that 's lawfull which he prohibits , that 's sinfull which he commands , that 's arbitrary which hee holds necessary , that 's necessary ( for its nature ) which he holds arbitrary : in short , wee must neither widen nor straiten the rule , but bring home our selues to that . it s hard to say where wee shall land , if we sayle not by the compasse , and looke not to the heauens , and whether bee worse to swallow all , or scruple all , is more then i can tell ! this is once , he that either tyes vp , or le ts out his conscience , more then god would haue him , makes worke for himselfe , and way for temptation . in practice , t is good to bee of the restraining hand , where we are left to ourselues : but for opinion , conscience , and iudgement , t is best to hold ones selfe free where the word frees him , and bound , where the word bindes him , else conscience will suffer wracke . the second sermon : wherein is taught , how to vse a good conscience . heb. . . pray for vs , for we trust we haue a good conscience in all things willing to liue honestly . the second thing followes . paul hauing gotten a good conscience , emproues it , and makes his benefit of it , partly for the remouing of aspersions , partly for the obtaining of praiers , and the engratiating of himselfe with the hebrewes . the point . they that haue good consciences , must make their vse of them . this point calls more for practice then for proofe ; therefore we will be larger there , briefer heere . first , god calls vs to this duty , esa . . iudge , ye inhabitants , &c. . — as if he had faid , i appeale to your consciences , who will be of vse in this case to you , if you will vse them : so haggai , consider , faith god , with your selues , compare time with time , thing with thing , how well you shall speed if you will be ruled by me , how ill you haue sped whilest negligent of me : and accordingly resolue , as if he had said , if you would but reflect vpon your selues , and consult your owne consciences , reformation would follow . so also psal . . talke with your owne hearts ; as if he should say , doe but aske your owne consciences ? is not this gods doing ? did not god preferre danid ? doth not hee maintaine his titles ? would wee our selues reape that measure that we offer him ? and then ye will be quiet . thus often in the new testament : examine your selues , iudge your selues , trie your selues , bethinke your selues : reu. . all comes to this , turne your thoughts vpon your selues , and make vse of your inward light , that is , conseience . thus the precept is cleare , the practice thereof much vrged ; the neglect thereof , as much condemned , ier. . . and else-where often . adde secondly , to the precept of god , the practice of gods people , in their passages with god and man. first , for god : marke abimelech , when he was hazarded ; gen. . leremiah , when hee was cursed ; ler. . hezekiah , when hee was visited ; es . . david , when hee was slandered , psal . . the apostles , acts . when threatned ; and see what vse they made of a good conscience . how free , quiet , bold , couragious in all those exigents they were . secondly , and for men , looke vpon ioseph , first tempted , after persecuted : vpon samuel reiected , vpon iob traduced , vpon paul atraigned ; and see what benefit they made of conscience , now to raigne in lusts and passions , now to prouoke to iust apologies , alwayes to support in greatest pressures . thirdly , from examples , passe wee to reasons . first , conscience is made for vse , and therefore vse must be made of it : the excellency of things stands in their vse , the best things being euer most vsefull ; now in this world there is nothing more diuine and ( as i may say ) more god-like then conscience . it is a kinde of secondary law and bible , yea , in a sort , a subordinate god , of subdiuine authority . it hath power to enforme , to record , to witnesse , to iudge , to condemne , to absolue , to comfort , to execute , to hang and draw within if selfe , as we speake in other cases ; and we cannot without too too great neglect of god , who makes nothing in vaine , passe by such an officer and deputy as conscience is , without vse and acknowledgement . secondly , we take gods name in vaine , in neglecting conscience , and frustrare his work , and depriue our selues of the benefits of conscience ; for t is not the hauing , but the vsing of abilities and blessings that perfects and blesses vs. a power of seeing is to little purpose , if men will winke and hide themselues in darkenesse . a power of speaking is not much , if a man will button vp his lippes ; and of as little auaile is conscience ( that is , a power of knowing and gaging ones selfe ) if this power be neuer acted . verily , a man notwithstanding this inward light , may be no better then an atheist in knowledge , or diuell in practice , vnlesse hee emproue his light ; ( for light , till the will put it to vse , makes no man good ) for dee but consider . how ( i pray ) shall that soule for matters past euer repent , which will neuer recoyle , looke backward , or once say , what haue i done ? how ( againe ) shall it see its present staines and estate , if it will not view it selfe , or behold its owne face ? how ( thirdly ) shall it be held back frō any sin ( flesh , men , diuels , pushing on ) if it neuer commune with it selfe , saying , what am i doing ? it were impossible that men should either digest such morsels as they swallow , or swallow such puddle and poyson as eftsoones they doe , would they but see and consider what they doe , or haue done . thirdly , by not vsing conscience , wee shall come in time to lose , not onely the comfortable seruice of it ( for enformation , reformation , consolation , instigation , &c. ) but indeed all manner vse , and sence of it : vse legges ( wee say ) and have legges ; so , vse conscience , and haue conscience ; for by vse , the heart is kept soft , and will soone smite vs , as danids did : by vse our inward light is exercifed and strengthened , and wee made able to discerne , heb. . . nay , vse and exercise doth both facilitate and delight ; for what 's done ordinarily and habitually , is done with no , small content , sure with no great contention and reluctancy : custome and exercise make the hardest of works at least sufferable . on the other side , difuse conscience , and though it continue in the roote , yet the fruit will downe . first , the light of it will more and more decay , like the fire that is not blowne . secondly , the life of it will also weare , ( as the dull sluggard liues not halfe so much as the diligent doth ) and this appeares , if we consider those acts and euidences of life ( sense and motion . ) for sense , a conscience vnconsulted , vnexercised , vnexamined , becomes like a sleepy legge : when a man hath sate long , hee feeles not his limbes , the bloud and spirits being sometimes frozen and arrested with cold , sometimes intercepted in their passage by too much suppression of that part : so t is with the conscience ; first load it , and then let it lye still without motion , and in fine it will not feele it selfe , but be as dead and sencelesse , as brawned , yea seared flesh : and this experience iustifies in many , whose consciences lye bed-ridden : and looke how some ( in that case of sicknesse ) voyd much filth and feele it not : so these spue forth abhorred blasphemies and outrages , and discerne them not . as for motion , euen as the limbs by long sitting grow stiffe and starke , that we cannot goe : so the conscience vnfrequented , t will rust like a clocke which sleepes a winter or two , and so loses its tongue , not once telling you where you bee either in the day or night : iust so a rusty conscience , t will neither counsell nor comfort , checke nor excuse , t will speake neither to matters past nor to come , but lie as dead within a man , as the dead childe doth within a woman : oh t is a most comfortlesse thing for a liuing woman to beare death in her bowels ! such a burden fils her with many feares for the present , at least makes her too too heauy and vnweldy , and puts her to great extremity in the cloze , there being more adce with one dead birth , then with two liuing children t is no better with a dead conscience ; the lesse that trauels , the more we must with feares and anguish ; and therefore as wee call vpon women , to stirre , that their fruit may be stirring too : so must we ftirre vp our selues , that conscience may be doing ; for a dead conseience makes but a dead estate , a dead heart , a dead man , a dull life ; and dead it will be , vnlesse we put it to vse . now before we can proceed to exhortation , we cannot but bewayle and controll two sorts of men first , such as vtterly disuse , secondly , such as searefully misuse their consciences . how many bee there of the first fort , who liue and dye strangers to themselues ? they dare not for their eares aske their own hearts : what is our case ? in what tearmes stand we with god ? children are we or enemies ? in the wayes of life or death ? where are we ? what are wee ? which way goe we ? what will be the issue of our courses ? but looke how bankrupts put off reckonings , so these allreasonings with themselues . and as they keepe their spirituall estate close from their owne consciences , so doe they in particular actions : for , first , in shings to be done , they rather consult others then themfelues , which is , but to sel ones eies , and buy spectacles , which see no more then the eye enables them . secondly , in things already done , they rather smother then consult conscience : when conscience takes the aduantage of solitarinesse , and beginnes to question them , they runne from it into company , and hide themselues in the croude ; when conscience beginnes a little to open its eyes and mouth after the reading of some booke , the hearing of some sermon , the seeling of some inward or outward pinches , they stoppe their eares , diuert their thoughts , sing , whistle , drinke , game , and doe any thing to out-talke and drowne conscience . this the practice of hundreds , but how ill this practice is , first the causes , secondly , the consequences will shew . the causes hereof , first , pride : man would be somebody with himselfe , and therefore is loth to looke vpon his owne staines , and to see his owne face in the face of his conscience . secondly , hypocrisie : man hath such a desire to coozen , that hee would ( if he could ) coozen himselfe , and would faine make himselfe beleeue that t is not so bad with him , as indeed it is . thirdly , vnbeliefe : he lookes for no mercy , in case he peach himselfe , and therefore places all his safety in secrecy ; and so secret would he be , that by his will , his left hand shall not know what his right hath done . these are the causes : and what fruit can you in reason expect from such a roote ? surely the issue cannot but bee bitter : for , first , by disusing conscience , men come to lose conscience , and consequently their armour against sinne : take away conscience , and you can hardly set downe atheisme . secondly , by this meanes sinne is exceedingly aggrauated ; ( for no man can neglect so neere a monitor as conscience is , without great presumption and wilfulnesse : ) and secondly , a mans reckoning no way furthered ; for ( doe what we can ) wee must come to an account , and conscience will know vs at last , whether we acknowledge it or not ; nay , by how much the lesse we regard it now , by so much the more it will shake vs hereafter , and rise vpon vs like a flame with so much the greater fury , by how much the more it was ( for the present ) kept downe and stifled . the second sort reproued , are such as abuse conscience , and this is done ( as sometimes otherwise ) so mostly thus : first , when conscience is set lowest , and bound apprentice to the outward man , i meane thus ; when men doe not receiue all blowes that let driue at conscience , vpon their name , estate , skinne , &c. but contrarily , rather suffer conscience to be wounded , then the outmost skinne raysed . secondly , when conscience is thrust from its seate , deposed , degraded , gag'd ; so violenced , that it must not speake , though friends , god , man , call vpon vs. thirdly , when conscience is made a cloke for all vnwarranted , both opinions and practices , that is , when men will put the name of conscience vpon the basest things : opinion shall bee conscience ; errour , conscience ; the swallowing of widowes houses , conscience ; as t was with the pharisees . fourthly , when conscience is made a knight of the poast , and must beare witnesse to any vntruth , to any villany : thus when men cannot tell what to say , they appeale to god and conscience . god knowes , their hearts , their conscience beares them witnesse , they 'le take it on their conscience , t is so , not so . o the fearefulnesse of these practices ! how terrible haue gods strokes bin vpon such in all ages ? and what can we looke for lesse , then misery in this course ? first , a man must be an old and bold offender , before he can dare thus to affront conscience . secondly , it cannot be safe thus to abuse so great an officer as conscience is . thirdly , who can expresse the terrours of some saints , now vpon record , who ( notwithstanding ) neuer were so daring ? and if they did sweare vnder smaller abuses of conscience , how shall these bleed ? i now come to perswade euery man to make good vse of a good thing , a good conscience ; for the abuse of best things is euer worst : and a good conscience is in the ranke of best things , it is a wonderfull mercy in god , to match vs with so neere a friend , so true a counsellor : let vs thankefully consider to what vses a good conscience may be put , and accordingly emproue it . we will not runne into the road of conscience in generall , but confine our selues to a good conscience , which is so tearmed in a double sence . first , it s good formally in its constitution . secondly , effectiuely in its execution : as a clocke is good when it is made well and goes well : first , the conscience is good in its selfe , when it is fitted for its proper acts and vses : the proper and immediate act and vse of conscience , is to know that it knowes , as salomon speakes to shimei , and as wee vulgarly say , i know what i know well enough . this the generall . the particulars of this knowledge are , first , conscience knowes what we be : secondly , what we doe : what we be spiritually ( not naturally ) and in what tearmes we stand with god ; whether we beare his image , be in his fauour , yea , or no ? what we doe either for substance or quality , good or bad , either in times past , present , or to come : these things conscience was made for , and these the conscience , when it is good , doth know , to wit , both tree and fruit in the inward and outward acts thereof : and hence it is , that we are so often inuited to talke with our selues ; and hereof growes that inward confidence and enioyment , that the soule hath of it selfe , wherein it resembles its maker , who takes full contentment in himselfe from his full vnderstanding of himselfe . the second act of a good conscience is speaking or manifesting good to vs , being good in it selfe , it giues vs due information touching our selues ; as a cleere glasse represents a true face : and heere are two acts also : first and more immediately it reports things as they be , which is called witnessing or giuing in euidence : thus the person being vnder mercy , it tels him so much , hauing already done well , or hauing good things in agitation , it saith so . contrarily , when things be not right , conscience speakes as it finds them , and heerein it doth well ; for we speake of a morall , not naturall good : and morally that conscience is good , that speakes the truth how-euer it be : as that 's a good glasse that reports blemishes ( if such ) as well as beauties ; a good witnesse that speakes the truth , though not what pleases . secondly , conscience strikes vpon the affections , and doth some execution vpon the offender ; for from information of estate , arises either certainty of hope or despaire : as the euidence comes in guilty or not guilty , and from information of workes , different affections and motions answerable to their different natures : from things well done , comes comfort , ioy , boldnesse , &c. ill done , shame , feare , sorrow , remorce : from things well intended , courage , resolution , confidence , &c. ill meant , ( for the future ) iealousie , repining , recoyling , as an horse that would and would not leape a ditch . in the former respect , conscience is compared to a witnesse , in this , to a iudge and executioner . now this being the vse of conscience , wee must employ it to these vses ; namely , repaire to conscience , aske its aduice , receiue its report touching our persons and actions , heare what it can say for or against vs now ; for once it must passe a verdict vpon vs ; and when we haue its testimony , wee must either appeale to an higher court ( if we can shew an errour ) or sit downe by its sentence , stop , where it sayes stop , worke , where it sayes worke , feare , where it saies feare , hope , where he giues hope , restore , where it sayes , restore . howbeit , that our speech may be more fruitfull , know we that in foure cases especially , we are to consult and vse conscience . first , when wee are in consultation about things to be done , or beleeued ; in this case it is not amisse to aduise with others , but in no case must conscience be omitted . i may easily deceiue others by ill stating of the question , adding , or altering , or suppressing , as affection leads me : againe , a man may finde so many men , so many mindes oftentimes , so different are their apprehensions and affections . but a good conscience is one and the same , and that vprightly consulted , can say more to my affections and intentions , more to the practicall part , then all the world . therefore vse others if you please , but make vse of your owne hearts , else your practice may be corrupt , when others counsell is good . here forget not these rules : first , pretend not conscience , where conscience is not the matter . secondly , be resolued of what thou doest in thy selfe , or else forbeare till taught , if thou mayest . thirdly , walke by thine owne light , not other mens ; ground thy practice vpon conscience , conscience vpon word , not vpon man. as for cases here incident , we passe them now . secondly , when we are vpon a selfe-triall , and the question is , either of our state , or our doings , or opinions , consult conscience ; for that is the best created examiner . and here let the maine worke be , to sinde out the maine point ; am i gods childe , in state of grace , yea or no ? this much imports vs ; for as satan founds all particular temptations vpon this ( if thou be the tonne of god ) so all our particular comforts and assurances hang on this pinne . therefore , here , houer not , but hold conscience to it , either i am , or am not gods. what am i ? what am i ? leaue not this vnresolued by conscience , as many doe , who hearing of a certainty attaineable , and of some generall notes of saluation from the word ; presently build considence to themselues , sometimes vpon weake principles , sometimes vpon false applications , neuer consulting conscience , and then when conscience is awakened , they are miserably plunged . beloued , it is not so easie a matter to assure saluation as most men thinke ; we are not all out of their mindes , who deny it possible , without extraordinary reuelations , and who hold it sawcinesse to auouch it ; yet wee must tell you , that the difficulties are more then a few , and it concernes vs much to deale much with conscience about this point . for faith whereby wee beleeue saluation is one thing , and euidence whereby wee feele it another ; there we must cleaue to the promise , but here we must conferre with conscience , as saint paul doth , he was strongly perswaded ( by the lesuites leaue ) of his saluation and vprightnesse : but what are his grounds ? first , his conscience was and had beene good in all : secondly , his bent and resolution for the future was right ; hence he did , hence we must assure our estates . secondly , as we must examine conscience about our estate , so also about actions past ; was this well ? did i well ? said i well ? otherwise there may be deceit : for first , many matters lye hid from men , with their circumstance : secondly , the motiues that set the wheele a going vsually doe ; here then happy is he who condemnes not himselfe in what he hath done . thirdly , when slandred , censured , or accused , whether by men or diuels . thus iob , when satan accuseth , when friends doe , foes doe , when good men doe , and bad men doe , he repaires homeward , casts vp his bookes , and finding all right , hee triumphs in his conscience , and weares their libels as a crowne . like vse must we make of our consciences , when accused ; first , see whether the charge be iust ; if so , reforme , amend : secondly , if not so , cleare thy selfe to men , if worth while , and if they will be satisfied ; if not , enioy thy selfe , and thine owne innocency . here the rules be two : first , if thine owne heart condemne thee , reioyce not against the truth , though all the world applaud thee : secondly , if ( vpon a true search ) thy heart acquit thee , neuer for sake thine owne innocency : let not men , nor diuels , nor frownes , nor censures robbe thee of thy comfort , but set this wall of brasse against all , as paul. say what you will , my conscience is good , and i make this good by these and these proofes . fourthly , when wee become suiters to god and man for assistance , being affronted by men and diuels , and seemingly deserted of god and man , then we must flye to conscience , as paul doth , and dauid , and all the saints ; now calling vpon god , as hezekiah , o lord , thou knowest i haue walked , &c. now vpon christians , as paul , pray for me , for i haue kept a , &c. now vpon our selues , with dauid , why art thou cast downe , o my soule , &c. there is truth in thee , beare vp . and this not onely for the present , but for future times , when we are threatned as the apostles were , with many stormes , with much hardship : first , make good thy conscience : secondly , rest in the comfort thereof ; for come what will come , if we bring a good conscience to a good cause , these two bladders will hold our heads aboue water . my brethren , till wee haue tryed , we cannot conceiue what the comfort , courage , strength and resolution of a good conscience is ; make vse of it , enioy it , and enioy your selues , your estate , all persons , all things , all times ; onely be sure , first , that conscience be regular , that is , that it speake law , and sentences all according to the word written . secondly , that it speake the whole truth written , and nothing but the truth : conscience hath nothing to doe with secret counsels , that must speake to the action or present estate ; but for reprobation or finall destruction ; that conscience can say nothing to , as not reuealed ; it hath nothing to doe either with absolute condemnation , or absolution . let it keepe it selfe within its spheare , and let me keepe my selfe to my time . fjnjs . notes, typically marginal, from the original text notes for div a -e doct. doct. . precepts . reason . . ab●oaesto . . a necessitate . ab vtili . 〈◊〉 tim. . . esay . hic murus abeneus est &c. vses . . luk. . . cor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vers . ● . satis est principem externa specie pium — videri , &c. de princ . c. . differences betwixt conscience and conscience from the text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . esa . . iob . . how a good conscience is gotten . videatur . aug. is ps . . &c. . how 〈◊〉 ●ept . notes for div a -e doct. . cap. . & . psal . . cor. . & . cor. . &c. reasons . . vse i. the causes of this disuse . the consequences . vses . . vse . conscience how tearmed good . vvhen and in what cases conscience must most be consulted . the second part of the true watch containing the perfect rule and summe of prayer: so plainlie set downe, that the weakest christian, taking but the leas paines, may in a very short space, learne to pray of himselfe, with much assurance and comfort: both to get strength to obserue the lords watch; and to helpe to turne away, or at least finde comfort in the euils that are to come. true watch. part brinsley, john, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the second part of the true watch containing the perfect rule and summe of prayer: so plainlie set downe, that the weakest christian, taking but the leas paines, may in a very short space, learne to pray of himselfe, with much assurance and comfort: both to get strength to obserue the lords watch; and to helpe to turne away, or at least finde comfort in the euils that are to come. true watch. part brinsley, john, fl. - . [ ], , [ ] p. printed by f. k[ingston] for samuel macham, and are to be sold at his shop in pauls church yard, at the signe of the bul-head, at london : . dedication signed: iohn brinsley. printer's name from stc. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the second part of the true watch , containing the perfect rule and summe of prayer : so plainelie set downe , that the weakest christian , taking but the least paines , may in a very short space , learne to pray of himselfe , with much assurance and comfort : both to get strength to obserue the lords watch ; and to helpe to turne away , or at least finde comfort in the euils that are to come . luk. . . watch and pray continually , that you may be accounted worthie to escape al these things that shall come to passe , and that yee may stand before the sonne of man. esay . . . yee that are the lords remembrancers , giue him no rest . at london printed f. k. for samuel macham , and are to be sold at his shop in pauls church yard , at the signe of the bul-head . . to the right honorable my singular good ladie , l. elizabeth countesse of huntingdon . ovr sauiour hath not without good cause , ( right honorable ) so oft called on vs to watch and pray , ioyning these two together ; and warning his disciples in their greatest dangers to watch and pray , that they might not fall into temptation ; and also charging vs al to watch and pray continually , that wee may bee accounted worthy to escape all the euils that shal come to passe , and to stand before the sonne of man : because wee can neither watch vnlesse we pray , to obtaine strength from the lord by it ; nor pray with any comfort or power vnlesse we watch ; nor euer get assurance to escape the euils that shall come on the world , much lesse the temptations of satan , and damnation of hell , and appeare with boldnes before our sauiour , vnlesse we both watch and pray . in regard whereof , first my dutie to the maiestie of god , who prepared the watch against so needfull a time ; and after so graciously caused my poore desire therein to be accepted in his church , hath encouraged me to endeuour to adioine vnto the watch , this short directiō for praier , as a secōd part & vnseparable cōpaniō , for the further good of his seruāts , of whō sundry haue desired it at my hands . and secōdly , your ladiships most fauourable acceptance of it , being dedicated vnto my honorable lord , perswading mee of your honors vnfained desire both to obserue the same , and walke in al the waies of the lord , haue imboldened mee to presume to offer this vnto your honorable ladiship : both to testifie my dutifull & thankfull affection to your honor also : and withall my feruent desire that you may both walke hand in hand all your daies , in the selfesame narrow way of eternall life ; as being of the same heart and holy accord ; inabled thereunto by the spirit of the lord , obtained by continuall and instant prayer . that so ye may shine as glorious lights together in the earth , and after in the heauens aboue the brightnes of the sunne for euermore . this shall bee in the meane time your key into the palace of the almightie , and to the presence chamber of his glorious maiestie : whereby you may be admitted at al times to most familiar conference ; receiue immediate answers from his highnes : obtaine the riches and pleasures of his house , with the most pretious iewels of his treasurie , to adorne you farre more gloriouslie then al the pearle & pretious stones of all the princes of the earth : all which shall vtterly vanish as the dimmest star , when the brightnesse of your glory shall appeare . you shall as israel preuaile with your god ; haue his angels and all the hoasts of heauen at your desire ; all being at a perpetuall league with you : vanquish the diuels and put them to slight : ouerthrow the plots of the wickedest , and bee accepted for the church : subdue in your selfe each corruption : bring euery thought into an holy obedience : finde the comforter at hand in all your trials ; the sweete voice of the spirit , making you with cōfidence to call him abba , oh father ; and giuing you most strong assurance of a kingdome , and the life of the angels in the very terrours of death . and in a word , you shall thus most happilie redeeme the daies of our vanitie , and treasure vp in heauen abundantly against the time of the perfect accomplishment of your eternall triumph and felicitie . wherunto according to my perpetuall bounden dutie i shall alwaies striue during my life ; both by my incessant prayer , and all other holy meanes , which the lord shall in mercie vouchsafe vnto mee his poore and vnworthie seruant . and in this studie towards your eternall glory and happines i rest my selfe ; nothing doubting of your like honorable acceptation of this my poore endeuour , howsoeuer penned in a most plaine and familiar stile ; not to delight the curious with an houres reading , ( which i leaue to others ) but to helpe the honest heart that is desirous to learne of our sauiour how to pray , and con●inue therin in this life without fainting , to reioyce and sing with the angels for euer after ; when all others shall weepe and mourne , and neuer find any comfort or release . your honors in the lord euer to be commanded . iohn brinsley . the preface to the christian reader , containing a large and plaine direction to all the simpler sort , how to vse this aright ; and an earnest exhortation to all sorts to giue themselues instantly to watching and prayer . it hath bin wished ( christian and louing reader ) that as i haue gone briefly thorow the commandements and articles of the faith , to set downe the true watch ; so i would take some paines in like manner to go thorow the lords prayer , to set downe the rule and summe of prayer , for the further perfecting and our better performing the same watch . whereupon notwithstanding my great inabilitie , in respect of many of my brethren , yet considering the lords former mercie , who shewes his power in weakenes ; and that by this motion of diuers , he seemes to require my poore labour in this also , i haue attempted likewise to make triall herein : the better to inable the simpler sort , and to stir vp all sorts to this holy dutie of prayer ; that wee may obtaine strength from the lord to keepe his watch more faithfully , with innumerable other benefits procured by the same . and the rather waying well into what dangerous times we are fallen ; wherein the greatest part ( as it is much to be feared ) in such a declining to atheisme , and generally to extreame coldnes or luke-warmenes , do seldome or neuer pray priuately ; vnlesse perhaps they vse the lords prayer without vnderstanding . and of those who vse to pray , some although they pray much , yet they do it verie superstitiously , to the prouoking of the lord , and hurt of their owne soules , insteed of receiuing any true comfort therein ; as all our popish sort doe . others haue a desire to pray , but want abilitie or leasure ; as all our young and weak christians . a third sort droope in their troubles , temptations and feares , & are at their wits end , as iacobs sons , not knowing what way to take , and so continue fretting & vexing themselues , or attempt vnlawfull meanes for their reliefe and comfort . a fourth are afraid to vse the lords praier as a prayer , because they cannot comprehend the power and meaning of it in so short a forme . a fifth haue gone forth with our sauiour into the garden , promising and beginning to watch & pray , which yet through our long peace , ease and prosperitie , are fallen a sleepe . anoother sort liue in monstrous sinnes , as in oppression and vnmercifull dealing , deceit , secret vncleannesse and the like , without repentance ; and yet imagine that they do pray , that their prayers are accepted , and that they shall be heard in the day when they crie , deceiuing their owne soules . a last sort , and those one only and scarse to befound abide therein with our sauiour , in watching , cries and teares ; wrastling and weeping as iacob for the deadly malice & bloodie threats of esau ; and holding vp their hands with moses against amaleck , and also to pacifie the lords wrath , that it may not be powred out vpon his people , for all our grieuous prouocations . to witnes my loue therefore yet further to all these , and all other the lords people , i haue thought it my dutie , to offer this weake labour also vnto the church of god , commending the successe vnto him who is only wise , and worketh by what instruments it pleaseth him , and aboue all that we are able to conceiue : yet not before i had first communicated it vnto some , much reuerenced of all , for their learning and pietie . now i onely craue pardon to speake freely , to each of these sorts particularly . and first to you that pray not at all , looke but vpon the necessitie of prayer , and consider well in what state you stand vntill you both can and vse to pray ; that you are in state of damnation , hauing all things accursed vnto you , and working your perdition ; and that you but onely tarrie for the execution of gods vengeance ; and then if god open your eyes to see your selues and your danger , i shall not neede to call vpon you : for , i know you will giue no rest vnto your eyes , vntill yee both can and do practise this dutie : nor that you will euer let day passe hereafter , but reserue some part of it frō your pleasures and profits , to bestow on the lord in praier , at least a morning and an euening sacrifice . for you that pray in an vnknowne tongue , or without vnderstanding , bee aduised to spend no more labor in vain , deceiuing your owne soules : but learne of your lord and sauiour to pray according to that heauenly paterne , wherein all true wisedome and comfort are to bee found , and which hee hath prescribed vnto you to vse , if you be any of his disciples ; warranting you , that if you so aske you shall haue ; and then shall you finde him to answere to your hearts desire , and carry you into all his sauing truth . and you that haue a desire to pray , but know not how to performe this dutie aright ; i haue chiefely intended your good , both to direct you for the things which are principally to be begged of vs , cōtained in the lords praier , the summe whereof i haue indeuoured to set downe plainely in these short formes , applying them to the times ; and also to helpe you for the maner of vttering your requests ; ayming at this specially , that by daily practise and meditation herein , you may better attaine to the true vnderstānding of the lords prayer , and euer haue it in fresh memorie : which being the true perfection and paterne of all holy prayer , doth in the infinite wisedome of god comprehend whatsoeuer wee can aske . that so you hauing first gathered by wise obseruation in the watch , a true catalogue of your owne speciall sinnes and wants , together with the maine sins and wants of the church and land , may be able of your selues both for matter and words , to make a most holy confession of sinnes , and powre forth your supplications according to your necessities , with comfort and assurance . i haue set them downe in two formes , both containing the same matter , as they are one set against the other : the one more shortly , because of our wearinesse in the best things , and chiefely in this dutie of praier , ( though of all other most necessarie ) the other somewhat more largely , for the fuller vnderstanding of it ; & the heads of both in the margent , for the better remembring therof , or conceiuing the like . not intending to tie any necessarily euer to vse one of these , ( though it were much better to vse them or the like , then not to pray at all , or to pray vnprofi●ablie ) nor to vse the whole euer at large ; although all the things therin comprized , are to be begged daily for our selues , or our brethrē ; but to vse those most which chiefely concerne our speciall necessities , and the necessities of the church & our land ; all which may be referred to one of these sixe petitions ; as when we would pray for the glorie of god , or to kindle the zeale of it in our hearts , or that hee would shew his glorie in the preseruation of our king and realms , to vse the first . for the church of god and perfect vnitie therein , and against the proude enemies thereof ; or to get more assurance that we are true members of it , to vse the second petition . the third for cheerefulnes in doing gods will or submission to the same . the fourth for dependance on god , for the things of this life , and against all worldly cares . the fifth for forgiuenes of sins . the last against dangers or feare of temptation , or any euill whatsoeuer . i haue laboured to set downe the heads so plainly in the margent , distinguishing them by figures , that euerie one that is desirous to learne , hauing but the seuerall parts of the lords prayer in his mind may meditate of them happily at his worke , or as god giues any leasure ; first marking how many things are chiefely to bee learned in the preface ; then in each petition ; so in the conclusion : and withall labouring to feele the need that hee hath of them , our miserie without them , and our happinesse in inioying them ; stirring vp his heart to a vehement desire of them : and then at time of prayer , to trie how hee can pray of himselfe according to the same order ; vsing in the meane time , the helpe of one of the prayers set downe , to get fit words ; and withall a daily meditation of his particular sinnes , ( chiefely those following his nature and course of life , with his principall wants , dangers , chastisements and mercies receiued ; ) which wil be the speediest teacher to the simplest to pray with true feeling and power . if you would yet wish further direction for the generall confession of sinne , you may vse the first and second helpes in the watch of the miseries and hainousnes of sin , edit . . p. . l. . if for an increase in holines , the third helpe of the blessings following a holy conuersation , pag. . . if for true comfort and thankesgiuing ; you may vse the helpe of the rules for direction and comfort in our examination , pag. . all which with the graces we haue obtained in the law , and promises wee are assured of in the gospell , must needes cause the simplest to send forth most sweete prayers and thankesgiuings vnto the lord. and so much for you that are desirous to pray . now to you that droope and faint vnder your seuerall troubles and temptations , not knowing what to doe , the lord hath here shewed you plainly what you should doe . learne of eliphas in iob : acquaint your selues with your god , search your sins by the true triall ; make peace with him ; then you may lift vp your face to god , make your prayer vnto him , and he will heare you : and his light shall shine vpon your waies . when others are cast downe you shall be lift vp , and god will saue the humble person . therfore continue in prayer , wrastling with him , let him not go before he haue blessed you , hee will certainly doe it : proue and see . onely , waite vpon the lord in the way of righteousnes vntill hee send you comfort ; vsing all holy and warrantable meanes to helpe herein , to serue his diuine and fatherly prouidence ; but bee afraid of so much as euer thinking of any indirect course ( as to do but the least euil to obtaine neuer so great a good ) and much more of rebelling against the lord or his anointed , and that authoritie which he hath set ouer you ; lest aboue all other your miseries , you bring vpon you the terrors of an accusing conscience , and procure vnto your selues most certaine w●e and endlesse damnation . and thus much also for you that faint in your trials . if you desire further aduice , looke the watch , pag. . you that are afraid to pray , vsing the lords praier as a praier , because you cannot comprehend the meaning of it in so few words : and for that the multitude abuse it ; accept my earnest endeuour to knit our hearts in one , both by assisting you , that you may haue the summe of the chiefe heads euer in fresh memorie , as before your faces ; and that those who abuse it without vnderstanding may learne a more holy vse thereof . if yet you say , that you cannot so comprehend the full meaning of it , and all things contained in it , the like you may say ( as i take it ) of euery seuerall petition thereof , and so we should vse none of them in our prayers at all . for you beloued that sometimes were feruent in prayer , but now are cold and heauie , or altogether fallen asleepe ; i say not vnto you awake ; behold frō whence you are fallen , and the danger wherein your selues and the church of god stand continually ; seeing our experience teacheth vs , that there is but a haire bredth betweene vs and death ; especially if euer the lord should leaue his anointed , our iosiah , the breath of our nostrils , for one minute , into the enemies hand . but only ● put you in mind of the speech of our sauiour to his drowsie disciples ; sleepe hencef●●th & take your rest . i beseech the lord that i may neuer see that day . but what meane all our prodigious signes ? and aboue all the worst , that almost all are * fallen asleepe in the midst of such inueterate and deadly malice , with all sorts of grieuous sins , increased to the vttermost , to prouoke the lord : after so many bloodie practises , and terrible forewarnings giuen so oft , and gratiously to preuent the fierce wrath of the lord ; with such sudden and insolent ouer flewings ; some of them in the middest and highest part of the land , where the people were altogether secure , as not hauing the least thought of any danger by water ; which together with the former , ( principally of the raging seas ) all must needs acknowledge to bee the finger of god. if our sinnes had been so increased in the daies of popish blindnes , they had been nothing in respect ; but now in such a glorious light , wherin all of vs haue been conui●ced so many waies ; and subscribed in our hearts to the truth of god ; and also doe generally still iustifie the good waies of god ; and yet for most part set our selues to trample all vnder our feete , hating or scorning all that so walke , how gratious , dutifull and blamelesse soeuer they bee ; this must needs make our sins vnmeasurablie sinfull , and aboue the sins of all other people . and you that imagine you pray , and are accepted of the lord , and yet liue in your vnmerciful oppression , or any other such haynous sin ; may it not well be demaunded of you , as the lord doth of the people before the captiuitie : will you sweare , lie , dissemble , oppresse , build your houses with blood , commit adulterie , drinke the blood of soules and all other euil , and yet crie , the temple of the lord , we are the seruants of the lord , and call vpon his name ? will the lord take a wicked man by the hand ? can the hypocrite call on god in the day of his aduersitie ? no , no , you deceiue your own soules ; vntill you haue made peace with god by vnfained repentance , and by zacheus restitution peace with men . nay although you cōmit not halfe these sins , but liue in any one of them , or any other like , hath not the lord saide you shall surely die for it ? what good then can your prayers doe , when the lord turnes away his eare ( as frō that which is abominable , ) and will laugh at your destruction ; because you would not first harken vnto him to turne from your euill waies , while he stretched forth his hands vnto you ? therefore vnto you ( my deere brethren of all sorts and degrees ) who haue continued with our sauiour hitherto , in watching , prayers and teares , and yet at length begin with moses to faint , with long holding vp your hands , or are in danger thereof ; i vnfainedly desire of the lord , that i may bee as aaron or hur , to helpe to confirme your weake hands and wearie knees . let not your hearts faint . the lord our god is with vs while we are with him . let vs continue wrastling and weeping , and become so much more instant and importunate as the sins & dangers increase ; vrging him euer with his owne glorie , the pride of his enemies , and their blasphemies , if euer they should preuaile : together with his gratious promises , loue and former mercies , both to all his owne people in all ages , and especially towards our selues , declared hitherto in all our peace , prosperitie , miraculous deliuerances , with continuance of the gospell beyond all expectation . oh that all in the land fearing the lord , and the tokens of his displeasure , had hearts to performe but these three duties to his heauenlie maiestie . first that euerie one of vs would but learne to know our owne speciall faults and wants by carefull meditation in the law , together with the sins and wants of the church and land , and so to consider each night how we preuaile in reforming our selues ; and then frame our praiers and thankesgiuing accordingly : for each of our particular and principall sins , are as satan that stood at iehosuahs right hand , that our praiers cannot go vp vnto the lord. and of all others , that euery one whose conscience doe accuse them of crueltie towards their brethren , would take away that crying sin of oppression , crying louder for vengeance then al the sins of the earth besides , which brought the floud of waters , when the earth was filled with crueltie ; and brought in the fierce babylonian , to oppresse and spoile the great men in iudea , and to make those goodlie houses desolate , which had formerly been built by the oppressions and spoiling of the poore : which makes the poore to sigh being wearie of their liues , whose sighes the lord must needes heare and auenge , when man regardeth them not : which will so shut vp the bowels of the lords mercie and compassion , that hee will shew vs no more mercie , but , reiect all our praiers , because we would haue no mercie of the poore ; no , though noah , iob and daniel were amongst vs ; that they should but saue their owne soules ; and so must needs bring a fearefull desolation vpon our sinfull nation , vnlesse it be speedilie redressed : besides the blasphemies of the idolatrous enemies of the church of god , and their braggs of their workes of mercie and pitie ; thereby mouing the people to a discontentednes , & to dislike of the religion of the lord , as being the breeder and nourisher of all such cruel and vnmercifull dealing ; though euen in this same bloodie sin , they be as deepe as any other . secondly , that all would learne of our sauiour to pray as he hath commanded . i haue this consident hope , that the weakest christian amongst vs hauing a good heart , although he haue neuer been able to vtter his requests to god for himselfe or gods church , would in few weekes ( but following this poore direction ) learne to pray in feeling with much comfort : & those who want good hearts , would by this practise obtaine them . thirdly , that wee would all ioyne to pray according to the two first petitions , for the church of god , our prince and realmes , with true vnitie therein , and against all the enemies of them ; for then vndoubtedly we should neither neede to feare the practises of the popes seminaries nor diuels , nor yet all the enemies of the world ; but only stand still with moses , and see what the lord would still do for vs. happie shall they be , whom the lord singles out vnto this worke , to be if it were but as one of gedeons three hundred , for the perpetuall preseruation of the church of god and their countrey . but for the rest , although they scape the beare , yet a lion shall teare them in peeces ; for being deliuered with gods s●ruants from the temporal iudgement , the eternall wrath of god doth certainly remaine for them . wherefore giue me leaue to speake a little further vnto your soules in this important businesse , if i may awake but some of you . you that spend your liues in pleasures , will you not be perswaded to spend some houres in this heauēly work , to talke with god for the sauing your owne soules and the people of the lord ? oh that you knew the vnspeakable sweetenesse that heerein you should find ; whereas in your vaine pleasures what can you looke for , but intolerable bitternes in the end ? will not all these increase the wrath against vs ? whereas the changing them into prayers , with fasting and teares , would be as the sacrifice of noah , wherein the lord would certainly smell a sauor of rest ; and as the repentance of niniuie , that hee that had compassion on the poore ignorant heathen , would much more cause his face to shine still more bright , vpon vs , whom he hath vouchsafed so long the profession of his name . know it for certaine , as the lord hath giuen any of you mo of his outward blessings , & with them more time & meanes to serue him , so hee lookes for so much more time at your hands to be spent in instant prayer , then of any other of the earth , and so must your account be . do not the popish sort that liue in your bosoms obserue , besides your extreame irreligiousnes , how you neuer vse to pray priuately , or with any deuotion ? and are they not hereby hardened to like far better of their owne blind superstition ; wherein they spend so much time in praier ? how will you answere your god for the blood of so many soules as hereby perish ? if you could bee perswaded ( which you will one day feele , either in this life , or when it is vtterlie too late ) that these & all other your sins , wherein now is your felicitie , will bee as so many swords to peirce your poore soules , and so many diuels to torment you eternally ; and your repentance & death altogether vncertaine : you durst not let one minute passe , but would fall into bitter mourning for all your sinnes , and for your time so ill spent , and bee warned by our sauiour to begin to watch and pray , that you might escape all these miseries , that will certainly come vpon you . you also that haue filled your houses with the spoiles of the poore , & the earth with their cries , the crie of your sinnes is gone vp into the heauens , that the lord threatneth to be auenged forthwith . let the counsell of daniel to nabuchadnezar be acceptable vnto you , if you will escape the decree that is comming forth against you . breake off your sins by righteousnes , and your iniquities by mercie towards the poore . repent and make restitution while you may ▪ cease to do euil , learne to doe well , seeke iudgement , releeue the oppressed , iudge the fatherlesse and defend the widow , as the lord bids you by his prophet . then you may pray , and your praiers shall be heard : though your sins were as crimson ( that is , most bloodie sins ) yet they shall be made white as snow . if yee consent and obey , yee shall eate the good things of the land : but if yee refuse and be rebellious , ye shall be deuoured with the sword ; for the mouth of the lord hath spoken it . your oppressiōs which haue pressed downe the poore vnto the ground , will one day crush you into the bottome of hell , and will be a loade heauier then the whole earth vpon you : that you would giue all the world , if you had it , to be disburdened of them ; and at your death the iudgement threatned vnto iehoiakim shall surely light vpon you , that none shall lament or mourne for you , to say , ah lord , ah his glorie ; but all shall reioyce that the earth is eased of you ; and your remembrance shall remaine most vile and loathsome to all posteritie , as the memorie of other oppressors doth before . and for you that would neuer spare so much as one houre from your worldly businesses to priuate praier , when god opens your eyes to discerne the true profit hereof , aboue the other , & that hitherto you haue been meerely of the world , and vtterly without god ; howsoeuer you look to your worldly businesse , you will looke to this businesse of the lord , and set your selues times of praier , which the gaining of the world cannot make you to forget . and in a word , so many of you as can talke with men of any earthly matter , and make any request for this present life , for whatsoeuer you need ; and yet could neuer vtter so much as one speech , no not in secret to your father in heauē , nor make any one supplication for any heauenly thing with feeling ; how can you thinke that euer you were touched with zeale of gods glorie or his kingdome ? or how can you imagine that you can be the children of the heauenlie father , or haue any interest in the lord and his kingdome ; or be any thing but meere worldlings , sauoring onely the world , and it alone your portion , hauing a world of miseries and torment remaining for you for euer ? learne therefore to praie aboue all ; you will finde this a treasure ten thousand times better then all the wealth & pleasures of the world . for what you would haue , this will vndoubtedlie procure you , as far as shall be good ; and whereas all the honors , pleasures , riches and friends in the world , can neuer giue you any true contentmēt , nor adde one minute vnto your life ; this only will fill your hearts in heauenly contentation , with abundant ioy and gladnesse , and make you liue and raigne with christ for euer in the heauens . now so many as acknowledge that thus indeede you ought both to watch and pray , and yet but only giue these the reading , without care to learne the practise of them , or happily hauing some good motions or purposes , to put them forthwith in practise , or it may be , haue begun well , yet through your pleasures or worldly businesse , or at least a carnall sloth and securitie leaue them off , and returne to your old courses , bee warned from the lord ; for this will certainly be one further witnesse and conuiction against you , then euer formerly you receiued , and much better it had bin for you , that you had neuer seene this way of life , thus plainly and easily set before you , and how you may either helpe to preserue the whole , or at least escape your selues from the euils to come ; then after you haue knowne it , and subscribed in your hearts to the truth and necessitie of it , and happilie put your hands to the plow , to looke backe againe . remember lots wife ; if you be out of sodome hie for your liues , vntill you be safe in zoar ; and being safe your selues , learne to be as importunate with the angell of the couenant , when you but thinke of the sins of the land , as faithfull abraham was : comforting and incouraging your selues in this , that you are not alone but many with you , and the lord hath yet his ten righteous left , in all quarters some , that mourne and crie for all the abominations . if in this attempt i haue failed of that i desire , i humblie craue pardon ; and also that my good will may be accepted , in this endeuour intended chiefely to helpe the simple . vouchsafe me your better direction , and i shall willinglie follow it . my desire is to labour herein also to bring this together with the watch to more perfection , if i shall find it accepted , and that it may bring the least good to gods church ; in which i desire not to liue one day longer , then i may bee some way profitable . i haue so oft made reference to the watch as to a maine ground of prayer , and for that this is as a second part , and an vnseparable companion thereof , ( as the apostle makes them ephes. . ) and also that i neede not trouble you with oft repetition of the same things . cōcerning the present necessitie hereof , ( that i may neither seeme ouer bold , not yet to fearful of some grieuous iudgment without cause ) i desire of all sorts that you would examine it betweene the lord and your owne consciences ( to whom i appeale , and which i know will witnesse with me , when i shall stand before the great tribunall ) your consciences i say , not asleep in this deepe security , but either throughly awaked by the law , or as they were vpon the instant of the discouerie of the gunpowder plot ; or at any time before any of our great deliuerances , fullie accomplished in the midst of our extreame dangers . remember but whether your hearts weare not then as my heart is now ; that if god had done with vs as he then threatned , he had not been most righteous , and wee iustlie deserued it . did not all hearts tremble in the acknowledgement of the truth of his maiesties sacred speech in the parliament house at that time ? and who would not haue confessed in any of these dangers , that it had not been full time for each to haue betaken himselfe to this armour ; to haue run to god by instant supplication , and stood vp in the breach ; and for euery one to haue learned to watch and pray ? and must not our case since be far more desperate , wee hauing receiued thus our third most terrible admonition , together with so many mercies still heaped vpon vs ? let vs but thinke what wee haue done since that time , to secure vs from the finall execution of his vengeance : haue we not most fearefully increased the transgression , going still many degrees backwards , running from the lord , and suncken deeper in our rebellion , insteed of turning to him according to our oft promises , and his infinite mercy ? besides our impudencie in sinning ; and our eating vp one another in euery corner and degree , racking al things to the vttermost farthing , and all commonly to maintaine pride and all excesse ; countenancing the lewdest in euery place , disgracing and treading vpon the vpright , that he that abstaines from euil maketh himself a prey : let but the shamelesnes of that one sin of quaffing , condēned by the heathē , in assuerus court in their greatest pomp and excesse that euer we reade of , and registred in gods book for that cause , be witnes : although we cānot imagin that euer it was practised in halfe so odious a maner , as it is ordinarilie with vs euerie where , in scorning the lord to his face , and sacrificing to satan . our cloakes of ciuility wil proue but adams figleaues . inquire of your own hearts , whether this be not the generall verdict of all whom god hath touched , or who retaine any of their ancient feeling ; yea whether the very blind may not grope it ; that there was neuer such a declining to all loosenes , opē prophanenes & euen atheisme heard or read of in any age , where the gospell was professed , nor that sinne was practised with so high a hand . and then answere plainly , whether the lord may not iustly get himselfe glory of vs , in the declaration of his iustice , and the power of his wrath against our sins ; seeing the riches of his mercies in sparing and deliuering vs , haue made vs so far to exceede , as to deny the tokens of his wrath , and despise him to the face ; scorning and hating nothing so much as a holy care to serue him according to his wil. or what followes amongst men ( euē the most equal & merciful ) after the third admonitiō at most , but the due execution & final expulsiō ? and whether we haue not iust cause to feare and seeke to pacifie his wrath ? or whether hee may not most righteouslie cause his owne children to crie in feeling the miseries which haue not cried out in seeing the abominatiōs , & seeking to pacifie him : and also whether hee may not iustly pluck the world frō vs , which hath so bewitched & plucked vs frō him . and to conclude , whether it be not much better that we each awake and meet him in time with intreaty of peace , because he is so merciful , thē to be awaked of him and crie day and night ( as his people in the captiuitie ) when it is too late , and he will shew no mercy vntill his work be accōplished vpō vs. thus hauing presumed this second time , to testifie my heart to al , and my earnest desire of a heauēly vnion , and all happines to gods church , & this our nation , i take my leaue ; with my instant praiers that al gods seruants may haue their eies open , to see the necessitie of this work aboue al other , & their harts prepared to set thēselues forthwith hereunto , ( which hath made me the longer in perswading vnto it . ) the whole successe i leaue to his heauenly maiestie , whose this work is , & who hath long called vs al vnto the practise of it , looking & wondring that so few haue come to help , and whose only arme hath helped vs hitherto & wil for euer , if we but only cry to him . three principall points to be first learned and felt of euery poore christian , that intends to helpe in this worke of prayer ; the summe where of being in our hearts , will bee as a continuall spurre and preparatiue to prayer , and as the life and soule thereof . . the necessitie of prayer . . the speciall properties of them that can pray . . the power of prayer rightly performed . the necessitie of prayer . we can neuer come to any assurance that we are in the fauour of god , or his children , before wee make conscience to practise this dutie daily : for the spirit of prayer , ( which makes vs to pray with sighes & grones ) is the earnest and seale of our adoption ; and is giuen vnto vs so soone as euer christ is made ours by faith ; and therefore in the meane time we stand in state of damnation , and are theeues and vsurpers of that which we haue . we can haue no comfort , that the things which we enioy shal be to our saluation ; but to increase and seale vp our condemnation ; seeing they are only sanctified by the word and prayer ; and for that we receiue them without giuing the lord his due glory . we cannot looke to obtaine any one thing as a blessing , of al those things which our sauiour hath taught vs to pray for , nor to turne away any one euil but by prayer : for god hath ordained this to be the onely hand hereunto , saying , aske and ye shall haue . seeing euery worldling can speake to his friend , for worldly things ; and euery child can and vseth to run to his louing father making his mone & requests for whatsoeuer he would haue ; how can we imagin that god is our heauenly and tēder father , or we any thing but merely earth-wormes and worldlings , vntill wee vse to run vnto him daily to beg of him heauenly things , which wee continually and principally stand in need of . if we will be saued we must pray , seeing our lord and sauiour , ( who will saue only those that obey him , and destroy all the rest , ) hath so oft charged vs to pray , and to pray continually , as the importunate widow ; teaching vs also , so plainly how to pray ; leading vs by the hand , if we will be guided by him ; and made vs such gracious promises if we wil pray ; and contrarily describing the accursed atheists to be such as call not vpon his name . lastly , the lord our merciful god , at this time especially cals vs all that are in any fauour with his maiestie , to steppe vp into the breach to stay his hand for being auenged , for the generall ouerflow of iniquitie in all estates ; concerning which all naturall men could say long agoe , that god must needes bring some terrible plague vpon our nation , without speedie repentance ; which indeed hee had done sundrie times since , ( but * thrice aboue all other , neuer to be forgotten ) had not his hand been wonderfully stayed : and we notwithstanding since insteed of repenting , haue growne much worse in euery kind of iniquitie , being now become not only secure , but also hardned in all our euill courses , to make but a sport of sin , and a scorne of al those who make any conscience to walk in the waies of the lord ; so that hereby our sin must needs be increased to the vttermost , and much more considering the lords most miraculous deliuerances of vs ; his continuall threatnings and admonitions by his seruants proclayming his wrath ; warnings from heauen and earth ; a continued pestilence for so many yeeres together , visiting euery corner of our land ; the raging of the winds and waters , to such a terror and desolation : the sword set to our very hearts ; the graue prepared for vs by our enemies , yet wee deliuered , and sundrie of them throwne in as our ransome . now after al this , and that in the cleare light of the gospell , with innumerable mercies besides , & sundry promises of our amendment wee waxing still worse and worse , and now without all hope of recouerie ; how can it be but the lord must needes waxe wearie with forbearing ; or what comfort can bee left vs but onely the instant prayers of gods faithfull seruants , either to stay his hand still , or to secure vs to bee hid in the euill day ? if all this cannot awake vs , yet this one thing well considered , will vndoubtedly rouse vs , as the certainest euidence of vengeance approching , that those enemies by whō he hath so oft threatned vs to auenge his quarrell , and whom we al know by long experience to thirst most greedily after our blood , are againe increased in number , pride and malice , after the time that we had thought them quashed for euer rising , or once daring to shew their faces againe : that knowing their holie father , the bloodie positions , machiauellian plots and practises of their cursed religion in all countries , we must needes see our selues in imminent danger of vtter destruction euerie houre , more then that mightie arme shal still protect vs , which wee see to bee iustly stretched out against vs for our sinnes , and the power of praier which hitherto hath staied it , to be fearfully abated . the speciall properties of them that can pray : ( for as iosuah told the people they could not serue the lord , so euery one cannot pray ) and these euidently grounded out of the lords prayer . we must bee the children of god , borne anew by his word and spirit , hauing some assurance of his fauour , and a desire to grow therein ; carrying alwaies childlike affections to his maiestie : for we must come to him as to our deare father , and be able by the spirit of adoption to call him abba , oh father . wee must euer come vnto our father only through his beloued sonne , by whom we are reconciled , made his children , and kept in his fauour ; and withall in a true sense of our vnworthines to bee called his children , or make any request vnto him : and so we must make our petitions only in the name of this our lord and sauiour , in whom alone our father is well pleased : begging in faith ( that is ) in full assurance to be heard for christs merit , in whatsoeuer wee request of our tender father . we must come in all humilitie before his heauenly maiestie , remembring we are but dust and ashes ; yet full of heauenly affections ; able to lift vp our harts vnto him , and to bee onely conuersant with him in the heauens for the time of prayer principally ; hauing all our thoughts separated from the earth , and all earthly cogitations ; because we speak to our father which is in heauen . we must be brethren of brotherly and tender hearts towards all the children of our heauenly father , ( that is , all those who soundly professe the gospell of christ in word and conuersation ) because our heauenly father will haue vs hereby both to declare and increase our loue ; praying all one for another , and in the name of all , as deare brethren and feeling members ; crying earnestly for all : our father . we must be such as are zealous for the glory of our heauenly father ; desirous both to behold his glory , shining brightly in all his workes , and chiefely in his heauenly word ; and labouring to draw all others to a like reuerend admiration thereof ; making this the end of all our indeuours , that our heauenly father may bee honoured ; and casting all our thoughts which way we may gaine him any glorie ; more afraid of dishonoring him any way , or offending him , but euen in our thoughts , then any euill that can befall vs in the world ; and such as vse to mourne for all the dishonors done vnto god his heauenly maiestie ; that we may euer both truly begin and end our prayers with this feruent desire ; that his great name may be glorified , because all kingdome , power and glorie are only his for euer . such as first seek his kingdome and the righteousnes of it ; that is , the inlargemēt of the church wherin christ raignes and is magnified , and so the spreading of his true religion , and of all the meanes belonging to the conuersion and sauing of his elect ; with the vtter ouerthrow of all false religion and vngodlines , whereby satan and antichrist do raigne , vsing all diligence for sauing ourselues and others : ) that being heere partakers of his kingdome of grace , wee may euer after raigne with him in glorie : and also such as long and waite for the comming of our lord and sauiour iesus christ. otherwise how can wee pray in truth : let thy kingdome come ? we must bee of an holy conuersation , as the loyal subiects of this heauenly kingdome ; striuing to know the will of our heauēly father , in al things which concerne vs ; and such as make conscience of euery tittle of his word , as noah and moses : who in all things as the lord bad them , so did they : able to say as dauid , i am heere lord to do thy will , i am desirous to do it as cheerefully as the angels in heauen ; readie with abraham to leaue all at the lords commandement , and offer vp whatsoeuer is dearest vnto vs in the world ; and to receiue any triall with patience and thankfulnes , and with paul , not onely ready to bee bound , but to die at ierusalem for the name of iesus . or else we can neuer pray in sinceritie , thy will be done in earth as it is in heauen . such also as labor to depend whollie vpon the lords fatherly prouidence , and watchfull protection , for this life , and all the comforts of it ; in a feeling of our owne naturall frailtie , that if hee but take away our breath wee are gone , and cannot of our selues continue one minute ; and withall , that wee are neither worthie of , nor able of our selues to get the least crumme of bread , much lesse to cause it to do vs any good ; and therfore such as vse to beg it euery day from our heauenly father , and that as well for the poore as for our selues , being liuely touched with their miseries ; desirous to imploy that which he bestowes vpon vs , to his glory and the good of his children ; labouring ( as iacob and paul ) if we haue but bread to be therewith content : such as neither trust in the abundance of meanes , nor faint in the want of them ; but onely vse all meanes appointed to serue his diuine and fatherly prouidence , casting all the care for the successe vpon him alone , being assured that he cannot faile vs , nor forsake vs of that that shall be best for vs ; ( so far as may stand with his owne glorie and the good of vs his people ) at least so long as we endeuour to honor him , walking as his obedient children : without this we can neuer pray aright ; giue vs this day our daily bread . we must bee such as vse to trauell vnder the burden of all our sins , especially presumptuous and scandalous ; in the sense both of the multitude & haynousnes of them , & also our misery by them , vntill we be throughly washed from thē in the blood of iesus christ ; as hauing no other meanes of deliuery or satisfaction : feeling with paul the corruption of our nature , and our daily infirmities to be as a death vnto vs ; and hereupon vsing to crie instantly in the eares of the lord : forgiue vs our trespasses ; neuer giuing him ouer vntil we obtaine this assurance . we must be voide of malice , and such as vse to pray for our very enemies ; and are readie to doe them any kindnes , wherby to gaine them to christ , or leaue them more without excuse ; because then wee haue this assurance to bee forgiuen , and not else ; neither can we say in truth forgiue vs our trespasses , as wee forgiue them that trespasse against vs : but pray for a curse vpon our selues . hauing a continuall sense of the danger we stand in , of falling into some sinne euery houre , to the dishonor of our heauenly father , and prouoking his displeasure , with innumerable euils following thereupon ; through the deadly malice and subtiltie of satan , who hath the aduantage of our corrupt nature , and all things in the world to beguile vs : fearing alwaies lest for our sinnes the lord should leaue vs in his hand ; and thereupon such as are carefull to keepe our rankes , and the watch of the lord. that wee may continually pray in feeling , leade vs not into temptation , but deliuer vs from euill . carrying alwaies a reuerent and thankfull acknowledgement of his absolute kingdome , power and soueraigntie ouer all creatures , that hee ouerrules both the rage of men and diuels , and all other things in heauen and earth , disposing all to his owne glorie , and the saluation of his obedient subiects and children ; that we may be euer able to sound forth with thankfulnes , for thine is the kingdome , power and glory for euer and euer . lastly wee must bee such true beleeuers , as being assured that hee will graunt all that we beg , as shall bee most for his own glory , and the greatest good of his elect , do rest our selues wholly vpon his fatherly loue , being able in thankfulnesse euer to say : amen ; lord let it be so as we doe assure our hearts it shal bee . the power of true prayer . when we are such sound christians , and vse to pray in this manner , wee shall haue a certaine assurance that we are gods children , and in his fauour , and such as shall be saued vndoubtedly : for this is the lords seale and the earnest of our inheritance . we shall haue a comfortable and sanctified vse of all things wee enioy . . tim. . . we shall bee sure to obtaine whatsoeuer he hath taught vs to pray for ; so far as shal be for his owne glory and our good ; for the very forme of prayer containes a most gratious promise ; that so asking we shall obtaine : otherwise our sauiour would neuer haue taught vs to pray so ; assuring vs that if wee aske in faith we shall haue , and that according to our faith , it shall bee done vnto vs. the seruent prayers of a few of vs , being such as are described , shall doe more for turning away any iudgement from the church ; discouering and ouerthrowing the deepest plots of gods enemies , or for procuring any blessing to our land , then many of our valiantest souldiers and wisest polititians ; or then many thousands of our enemies , & hundred thousands of the wicked ioyning with them to prouoke the lord by their sins , can doe to bring a iudgement vpon vs. for wee know how many times that one moses staied the lords hand , that he could not destroy his people ; and also that eliah was the chariots and horsemen of israel ; yet were they men subiect to like passions that we are : for our god is still the same of infinite compassion ; and therefore looke what gods seruants haue been formerly able to doe by their praiers , the same shall wee doe still , so farre as shall be necessarie , if we striue to walke in their steps . so that we haue no cause to feare , sith one of them alone could so farre preuaile with the lord , but that many of vs ioyning as an a mie to compasse the lord about with our prayers and teares , may much more ouercome his heauenly maiestie , if our hearts and hands be steadie with moses ; especially he hauing shewed such tokens of his compassion and loue towards his chosen flocke amongst vs , as neuer in any age more : and now calling vs also to stand vp in the breach , hauing assured vs that the innocent shall deliuer the iland . therefore all of vs that feare the lord , must cheerfully each incourage one another to this dutie , confirming the wea●●e hands and wearie knees ; being certainly assured of this at least , that though the lords decree should bee gone forth against vs for all our exceeding prouocations , and that hee would not spare the whole at our prayers , ( whereof notwithstanding we may haue gratious hope to the contrarie , if we can but find our harts feruently set to this dutie of prayer ) yet we shall saue our owne soules , and the lord will bee vnto vs as a sanctuarie , whereas otherwise , if such a iudgement come vpon vs , as hath been so oft almost fully executed , ( which the lord in mercie still saue vs from ) we are all accessary to it , who haue not sought in time to turne it away , and accursed with meroz , because we came not to helpe the lord against the mightie : and so shall find nothing but feare and an euill conscience to chase vs : whereas on the contrarie wee shall be strong and couragious as lions whatsoeuer come to passe ; knowing that euen in the midst of the fire there he will bee with vs , that the flame shall not so much as kindle on vs ( more then he wil dispose to his own exceeding glorie and our endlesse comfort ) and also in the flouds that they do not ouerwhelme vs. a most heavenlie and sure rule according to the whole lords prayer in order : whereby wee may grow to strong assurance and much power in prayer . liue alwaies as an obediēt child , in the eye of thy heauenly father ; humbled in the reuerence of his most holy and glorious maiestie , and in the sense of thine owne vilenesse and vnworthines to be called his childe ; longing vntill he take thee vnto himselfe into the heauens ; studying what way thou mayest * honor him most in the meane time : and that first by yeelding all obedience to the lawes of his kingdome , and gayning moe thereunto : attending continually what his diuine will and pleasure is concerning thee , chiefely in thy particular calling , and the charge committed vnto thee : and then thou shalt surely find him god all-sufficient vnto thee , more tender ouer thee then euer was father or mother , performing vnto thee all his promises according to all thy petitions , for this and for the better life ; and sealing vnto thee a plentifull assurance of the free pardon of all thy sinnes in the blood of his sonne iesus christ ; and that he will saue thee from the tempter , and all euill that they shall not hurt thee : that thou shall be able with all ioy and thankfulnes to acknowledge vpon happie experience , his absolute kingdome and power , and so to giue him continually with all his holy angels , all glory , praise and dominion , resting thy selfe most fully satisfied in his onely loue and fauour for euer and euer . the svmme of all in other words , most plainly ; for the vnderstanding of the simplest . obserue diligently the watch of the lord ; growing daily in the practise of euery commādement , and faith in all his promises : and keepe in thy heart a catalogue or short summe of thine owne chiefe sins , wants and infirmities , together with the maine sins and wants of the land , and tokens of the lords wrath due therunto ( gathered by wise obseruation according to the rule of the watch ) and withall set before thee the infinitnesse of the lords loue and compassion towards his , with his speciall fauours towards thy selfe : and then pray feruently in faith to thy heauenly father , looking stedfastlie at iesus christ thy sauiour ; crying onely in zeale for his glorie and kingdome ; and thou shalt bee able to pierce the heauens ; to preuaile with god as iacob , and much more with men ; and finde by good experience the truth of that promise , that before thou callest god will answere ; and whilest thou speakest hee will heare . the perfect rvle and svmme of prayer . our father ] oh lord most holy and glorious , terrible to all the wicked , but most gratious and ful of compassion towards all that desire to obey al thy commaundements : we that are but dust and ashes , children of wrath by nature , and most rebellious of all thy creaturs , dare not of our selues once lift vp our eies to heauen . father . ] yet neuerthelesse seeing it hath pleased thee to receiue vs for thine own children by grace , thorow thy son iesus christ , by whō thou hast purchased & ordained vs to eternal glory , and giuē him to be our mediatour ; wee come before thee , ( oh father ) in his name ; magnifying thee for this fauour , beeing the greatest happines that euer could befall vs. increase in vs daily this assurāce , by making vs to grow in repētance & faith ; & framing vs to the image of thy son , in al knowledge ▪ loue & obedience ; wholly changing and renewing vs , that wee may bee no longer strāgers from thee , but may delight to be euer in thy presēce , hearing thy voice or speaking to thee in prayer , crying , oh father . our ] and that it may bee more euident that thou art our father indeede , giue vs grace to loue thy childrē aboue all other for thy sake : and each so much more , as they more excell in vertue , and are more deare vnto thee , that we may daily remember them in al our prayers , saying ; our father : and delight in their companies onely , as those with whom we shal liue for euer . knit our harts in brotherlie loue , that wee may tenderlie comfort & edifie one another , afraide of grieuing or hindering , & much more of turning anie one out of the way of life . let our holie agreemēt in al the substance of thy truth , with our ioint profession to walk together in the path of life , bee of more force to vnite vs , then all the trash of the world , or cunning of satan to diuide vs. are we not all that so walke , thine owne children , and coheires of thy kingdom ; notwithstanding all our imperfections and some lesse diuersities which must accōpanie vs while wee are in the earth . cōfoūd therfore all deuices working this diuision , to thy dishonor & reioycing to our enemies , who thus conspire to worke our shame & ruin , if it were possible . let vs neuer rest vntill wee finde these hartie affections towards al thy childrē , that heereby we may know certainly that we are trāslated frō death to life , whē we can pray , our father . vvhich art in heauen ▪ ] and whereas thou raignest in the heauens where thou hast prouided throns for vs , humble vs stil more , in the sense of thy greatnes ; seeing we are but poore wormes crawling in sin . and yet so lift vp our hearts vnto thee , y t wee may bee with thee , esspecially in all our prayers ; lōging to behold thee face to face : & let our cōuersation be so heauēly , that the world may see that wee are thy heauenlie children trauelling towards thee , & our selues may grow vp to a full assurance that heauē is ours , reserued by our lord & sauiour for vs , & all creatures euer to do vs good . hallowed ] and seeing thou hast vouchsafed vs onelie this honor , to be the heires of thy kingdom , whereas thou mightest iustlie haue lefte vs with the wicked to euerlasting perdition . giue vs grace euer to testifie our thankfulnesse , seeking in and aboue al things to honor thee . opē our eyes to behold thy power , wisedom & goodnes shining in all thy works , & much more in thy heauēly word chieflie in all thy iudgmēts vpon thine enemies , & mercies towards thy children , still shewed euery day . make vs able to cōsider of , and set forth the prayses belonging to thee therein , both in word & deed ; y t by vs thy great name may be knowne in all the world . aboue all in that wherein thou hast bin magnified before our eyes , in shewing thy fatherly care for vs , & wrath against our enemies : how for dishonoring thee in abusing thy gospel , and al thy blessings bestowed on vs aboue all people ; thou hast not onely corrected vs tenderly with thy milder rods , but hast also sundrie times raysed vp most cruell enemies , threatning not onely to take away the gospell , but our vtter destruction also , and brought them to the very executiō of it , because we would not hearken and turne vnto thee according to thy mercies : yet euer when we haue cried vnto thee , thou hast plucked thē backe in the instant , and taken vēgeance for vs : so as we haue oft thought y t they durst neuer haue attēpted the like againe : & so , as if the most barbarous nations had receiued but the least of our deliuerances with our meanes they would haue repēted long agoe , as wee haue oft promised . oh gracious father make vs euer to acknowledge this , & to see that thy anger is againe more fearfully kindled , for that these our enemies , ( as our sinnes ) do stil increase in number and malice , without hope of leauing off their practises , vntil they haue wrought either ours or their owne endlesse ruin . good father , let this token of thy wrath , ( together with the arming of the dumbe creatures , both windes and waters so oft threatning our destruction , for the ouerflow of all iniquitie in euerie place ) preuaile so mightily with vs , that wee may all presently seek to appease thine anger . diddest thou not before y e bloodie and fiery conspiracie warne vs all from heauen ( as thou didst ierusalem ) inclosing vs in a fiery tent with pillers of darknesse , of fire & blood ( foreshewing vs as by y t which followed we may iustlie deeme ) y t bloodie destructiō which was towards vs ? did not many of our hearts trēble at that sight , causing vs to seeke more earnestly to turne away the future euils ? and feared wee without cause ? had it not bin effected indeed , and we all inclosed in the most dark , fiery and bloody tent that euer y e world heard of ; if y u hadst not heard the prayers of thy poore children , in the verie instant , and remembred vs in mercie ? and shall wee remain senselesse still in the middest of the tokens of thy wrath , making the whole land to trēble at the report of thē ? saue vs from that the heauiest iudgmēt that euer fell vpon the hart of man , wherby not onely the egyptiās , but also thine owne people were prepared for their final desolatiō , so oft threatned by our sauiour , that by seeing wee should see & not perceiue , but haue our harts more ful ( by al y e means vsed for our repentance ) lest we should conuert & be spared . opē our eyes to see our fearful estate , and how farre this iudgemēt hath seased on vs already . conuert vs & we shal be cōuerted , & not harden our selues against the tokens of thy wrath , thy word and seruants . oh leaue vs not vnto thē whose mercies are crueltie , to cause them to blaspheme , but let vs still fall into thy hāds who pitiest vs whē thou smitest vs , and in wrath remembrest mercie . though our sinnes be haynous to anger thee , yet let the cry of thy seruants still preuaile . hast thou not saide it , that the innocent shall deliuer the iland ? and dost thou not cal vs to stand vp in y e breach , because thou wouldest not destroy vs ? hast thou not beene wont to pardon whole natiōs at the prayers of a few of thy seruants ? therefore we thy remembrācers ( knowing that thou art still the same , as to thy seruāts in former time , and wee as deare vnto thee ; and that thou cāst denie vs nothing which we beg in thy sonnes name , according to thy will , for our good ) doe humblie intreate thee , to glorifie thy mercie in pardoning our sin , and turning vs speedilie vnto thee ; but make thine enemies to feele thy hand , & those chiefely , who haue as balaam caused vs to prouoke thee so grieuously , that we haue been so oft in so fearefull danger , by our backslidings and rebelliōs . get thy selfe glory vpō thē as vpon pharaoh , that whē thou hast deliuered vs and ouerthrowne thē , as fundrie times thou hast begun , wee may sing praises , and euer keep a remembrāce of thy mercie . let vs bee afraid of obscuring any part of thy glorie ; and much more of seeking our own honour , or taking any part of thine honour to our selues , being proud of thy gifts . but aboue all , keep vs from dishonoring thee , by our sinfull liues amongst the wicked , to cause them to blaspheme . let this bee our honor to honour thee , and contrarily our greatest dishonor . strēgthen vs to walk so vprightly , that others seeing our good workes , may glorifie thee , and wee may weare the reproch of the wicked as a crowne . so kindle the zeale of thy glorie in our harts , that we may bee grieued continually for all the dishonors done vnto thee . and that insteede of being ashamed of thee , or any part of thy truth , we may euer professe it with all holie wisedome , and boldnesse as our chiefest glory ; that our sauiour may acknowledge vs before thee in the presēce of men & angels , to be the heires of thy kingdom ; whē he will denie all other , as those whom hee neuer knew , to their endlesse confusion . thy kingdome come ] and whereas thou ( oh father ) art chiefly glorified in the increase of thine owne people which obey thy word , amongst whom onelie thou raignest , and especiallie when thou causest thy religion & people to prosper against all the power of hell : grant thy gospell whereby thou conquerest & rulest , to be sincerelie preached euery where , and make it so powerful that it may destroy the kingdome of satā & antichrist ; & gather all thine vnto thee , that so thou mayest hasten thy glorious kingdome . and to this end , raise vp kings and queenes to nourish vs with the word of life , & preserue vs from the rage of all our cruel enemies , especially that bloody antichrist : and for those that are such already , make thē ten times more , accounting this their greatest dignitie to haue the bringing vp of y e heires of thy kingdome committed vnto them . and as it hath pleased thee to settle this kingdome in so great peace amongst vs , deliuering vs frō that blood thirstie whore of babylon , & to cōtinue the same beyond all former expectation vnder our dread soueraigne , so indue him with such an abūdant portiō of thy spirit , according to that high dignitie laide vpon him ; and with such tender affections towards thy children , that in token of true thankfulnes for all his dominions , & chiefelie the wōderfull deliuerances of his maiestie & his , ( and of all vs thy people principally by him ) hee may set himselfe with iehosaphat and ezechiah , & other worthie kings of iuda , to inlarge thy king dome , & promote thy pure religion , destroying al vngodlines ; and to procure each way the good of vs thy poor childrē cōmitted to him ; that al we being still more loyallie affected , as toward our most happie nursing father vnder thee , & as al the good people were towards dauid , may euer sound foorth thy praises for him , and pray earnestlie for his preseruation , & of our queene with all their royal progenie , that his kingdome may bee established vntill christ shall come , to resigne vp this earthly scepter and raigne with thee eternally . giue all our rulers y e same heart , y t they may be as the hāds of thine annointed in euery place , for this purpose . and as thou hast ordained chiefely to finish thy kingdome by the preaching of thy gospell , which thou did dest first spread by thy holy apostles subduing the world therby , so wee pray thee to send foorth such powerful preachers into euerie congregation , which may not cease to admonish euerie one with teares : framing thēselues by all holy meanes to win all ; afraid of the least offence , which might hinder the saluation of anie one . awaken at length all sorts of vncōscionable ministers , drūkē with y e blood of their people ; that remēbring the crie of abels blood , they may be thinke themselues in time what to answere when christ shall come : and either giue thē repentance & care for their peoples saluation , or free them frō thē , and cōmit thē to such by whō they may bee brought into obediēce to the lawes of thy kingdome ; that thou alone maiest raigne as lord amongst them , antichrist being cast out vtterly , with al things whereby hee hath kept any of thy people vnder his slauerie , or seekes to pull them into babylon . deface ( oh lord ) all the prints of his idolatrie , and cut off all hopes of euer building vp babel againe . and seeing the chiefe glorie and safetie of thy kingdom , is in the vnity of thy subiects ; take away , good lord , all causes of contentions . confound all the plots of cursed balaam , who knowing that no kingdome diuided can stād , seeks to rend thy church in peeces , the easier to preuaile against it , when thou art also departed from it ; as euer satan hath beene wont . graunt y t we may buy this peace , with the losse of all , except thy fauor , that al sorts seeing our holie agreemēt , may ioyne themselues vnto vs , and come into the bosome of thy church . and moreouer , sith thou wilt haue euery one to helpe to build vp thy kingdome , and to saue others by bringing them therunto , graunt vs more care , not onely for our charges committed to vs ; but for euerie one tied vnto vs by any special bond that wee may take euery first occasion for gaining them vnto thee , by all holy meanes . let vs not rest before they be safe . and that wee may preuaile the more , giue vs ( oh lord ) a sweet feeling what a blessed thing it is to be of thy kingdome , & partakers of thy glorie : euen to be kings & priests vnto thee ; and what happines there is in liuing such a holy conuersation , & how wretched the state of all other people is , being bōdslaues of saran , and reserued for hell . graunt vs to liue in all things , as thy obedient subiects , that wee may passe frō this kingdom of grace into thy glorious kingdome . make vs to feare the occasiōs of backsliding , that wee neuer so much as once look back vnto the world , but hie fast towards heauē where our sauiour keeps possession for vs. destroy in vs all our corruption , wherby satan preuailes against vs. hastē that day when the differēce shall appeare between vs and thē that feare thee not , whē we shal raigne with thee for euer . and because wee now liue by faith , and not by sight , the wicked oft flourishing whē thy children are afflicted : oh lord increase our faith in all thy sweete promises , y t through the comfort of it , & power of godlinesse , we may grow vp to a full assurance , that wee are the true heires of thy kingdome and ouercome all hinderances , that being faithful to the death , we may haue the crown of life . fill our hearts with such peace & ioy , with all the fruits of righteousnes , that all may see to what kingdome wee belong , and wee feeling y e beginning of it here , may enter into thy heauenly ioy . thy wil be &c. ] and that our childlike affectiōs , with our zeale & thākfulnesse , may more appeare to all y e world ; quicken vs to do thy heauēly will , chiefelie wherein thou hast shewed vs how thou wilt haue vs walk , that wee may do it cheerefullie , as the angels . accept our will for the deede . let it be our chiefe desire to stād in thy presence , to enquire by all holy meanes what thy diuine pleasure is : and euer so soone as thou hast made it knowne vnto vs , giue vs dauids eccho , to say i am heere lord to doe thy will , thy law is within my heart . and whereas it is thy decree , that thorow many troubles wee must enter into thy kingdome ; ( good father ) subdue our corrupt wils to thy holy will , that hūbling our selues vnder thy hand , we may trie & reforme our waies immediately , without once whispering against thee : knowing y t in loue thou so workest our good in all our trials , and wilt giue vs a happy issue in thy due time . and if it shall bee thy good pleasure to cal vs to suffer for thy name ; keepe vs that we may suffer as thine owne children for righteousnes , and then to take vp our crosses with thankfulnes , reioicing that thou countest vs worthy that honour , looking stedfastly at our lord & sauiour , who hauing ▪ first troden y t way before vs , sits for euer in glorie at thy right hand . but keepe vs that we neuer do any thing against thy reuealed will , to procure therby neuer so great a good ; seeing thou canst and wilt effect whatsoeuer is best without our sin . that wee may euer truly pray ; thy will bee done in earth , as it is in heauen . giue vs this day &c. ] and thou ( oh deare father ) when wee are such ; that y e world may see thy tēder care ouer vs , and how thou fulfillest thy promises vnto vs , & that wee may the better attend the seeking of thy glorie and good pleasure ; vouchsafe vs the cōforts of this present life . shew vs thy loue in prouiding for vs in due time . direct vs to vse all painfulnes and holy wisdom , chiefely in our particular calling , with all the meanes to serue thy prouidence : auoiding whatsoeuer may hinder our comfort , or hurt our estate . graunt vs to hide our selus vnder thy watchful protection , knowing that our times are in thy hand , to continue as pleaseth thee ; and to consider that of our selues , we cannot prolong our liues one minute , nor haue any power to get one morsell of bread , vnlesse thou both shew vs the meanes , assist vs to vse thē , & giue a blessing to them . hūble vs here in , that wee are not worthie the least crumme of bread , which we are taught to beg daily : and that wee are but vsurpers of it , and of whatsoeuer else we haue , vnlesse we be in christ ; because wee hauing lost all , can haue no right to anie thing vntill it bee restored vnto vs in him who is lord of all . increase our assurance that thou hast giuen him vnto vs , y t we may haue a true title to whatsoeuer wee enioy . blesse thy good creaturs to nourish & comfort vs. giue vs contented hearts though wee haue but bread , acknowledging thy fatherlie prouidēce as wel in want as plentie , and that thou wilt make euen bread sufficient when other means faile . and if we shal come to haue no more but for the present day , nor any meanes of succour ; then strengthen vs to cast our selues vpon thee without fainting , and to shew that we liue not by bread onelie , but by thy power & tender care and blessing certifie our consciences , that though wicked men may bee hunger-starued , yet thou wilt neuer let any of vs that serue thee , being heires of thy kingdome , to wāt any thing that is good for vs , but wilt work extraordinarilie causing our enemies to feede vs , or the fouls to bring vs meate , rather then we shall want . keep vs therfore from carking cares aforehand , for prouision for vs or ours , & much more from murmuring , whereby thou art dishonored & prouoked . make vs able to sanctifie thee , vsing only the means for thy protection & prouidēce , cōmending our selues wholly vnto thee , being certainlie assured that thou canst not faile vs. and whē thou dost bestow thy gifts vpon vs , make vs to behold thy good nesse in them , vsing thē holily , & neuer abusing them to satisfie our lustes , or to puffe vs vp , or set our confidence & loue vpon thē ; but that wee may imploy them to maintaine thy worship & seruice , and performe all holie duties , especially for the reliefe of thy children , for whom we are to praie daily , and to whom thou hast giuen an interest in the vse of them ; that so we may shew our thākfulnesse to thy heauenly maiestie , loue to thy childrē and chiefelie the most excellent , and therein the true practise of the communion of saints , wayting for the ioyfull sentence , come ye blessed of my father , receiue the kingdome prepared for you &c. forgiue vs our trespasses . ] and whereas our sins onely doe hinder , & turne from vs all these blessings which we haue begged ▪ and bring innumerable euils vpon vs , insteede of thē , & so make vs most vnhappie , wherupō thou hast taught vs to crie euerie day , forgiue vs our sinnes ; pardon ( good lord ) and remoue all our sinnes out of thy sight . and to y e end that we may neuer giue thee rest vntill we haue gotten this assurance ; teach vs that herein is all true happines , and without it we are most miserable , & without all hope of comfort . shew vs also the haynousnesse of sinne , declared in the fearefull punishment of thy most glorious angels , the excellentest of all thy works , whom for one sinne thou diddest throw downe vnto hel to be reserued in chaines of darkenesse to the iudgemēt of the great day . and after wards in our first parents cast out of their happie estate accursed in themselues and all their posteritie , euen al vs , vntill wee obtaine deliuerance by laying hold of our lord and sauiour . make vs able yet more plainely to behold the same , not only in the generall destruction of the olde world ; turning sodom into ashes ; preparing hell for an euerlasting punishment to all vnbeleeuers and impenitent sinners ; but also in thy seueritie against thine owne children , as in cutting off moses ( onelie for that hee did not sanctifie thee at the waters of strif ) that he could not enter into canaan , after hee had led thy people forty yeers and now brought them to the borders of it . and besides the heauy punishmēt of dauid and his house all his life long , and the fearefull iudgemēts on many of thine owne faithful seruāts . teach vs to cōceiue aright of the vilenesse and danger of sin hereby , that the least sinne of thine elect could neuer haue bin ransomed , but by the sacrifice of thine owne deare sonne ; and how thou diddest powre out vpon him the ful viols of thy wrath , to cause him to crie , my god vvhy hast thou forsaken mee . giue vs a continuall meditation hereof , and of the innumerable euils which euerie sinne brings on thine owne children , vnlesse they bee preuented by speedy repentance , especially depriuing vs of all true comfort and power in praier , so long as wee remaine therein without repētāce , besides y e losse of many extraordinary fauours . shew vs withal how our sinnes increased , being committed not onely against thy glorious maiestie , but also against our high calling , and all thine abūdant mercies with so strong means to restrain vs , besides so many vowes and promises of amendment , & that after pardon formerly obtained and sealed vnto vs. grants vs some sight also of the multitude of our sins , not onely in breaking thy commandements , in thought , word or deed , but euen in omitting anie part therof , or doing it without all our heart ; besides the sin of our first parents whereof wee are all guiltie ; and the corruption of our sinful natures whereby wee are so infected with sin , that wee are inclined vnto euil cōtinaully ; & vnable to thinke anie thing but that which is sinfull ; so little moued by thy iudgemēts or mercies , to make anie right vse therof . giue vs such a liuelie sense hereof , & of our daily frailties , in●rmities & noysome lustes , flowing from this lothsome sinke , that in the feeling of this bondage of our corruption , wee may euer sigh , desiring to be deliuered therefrom . set before our faces also the grieuous sins of our youth , & much more those which we haue committed since our high calling , contrarie to our consciences , and whereby wee haue dishonored thee to the reproach of thy gospel , griefe of thy seruants , or hindering the saluation of any soule : that by al these we beholding the infinitenes of our debt , and our great misery therby , that we may runne continually to the fountaine of thy sonnes blood , which is open to all the house of israel for sin & vncleannesse , crying , wash me thorowlie from my sin , purge and purifie me . and yet that the vgelie view of them may not vtterly dismay vs , as though we could not be purged frō them ; comfort vs in the infinite worth & merit of thy sonnes blood which is al-sufficient to cleanse vs thorowly , although wee had al the sins of the world vpon vs , so long as wee can crie to be washed therin . but yet seing thou admittest none to this fountaine , but only them that come in true fainth , and vnfaied repentance for all their sins , resoluing to liue a new life , and crying after this fountain : make vs able in the sense of our vilenes by nature , and our particular sins , to mourn bitterly when wee looke at thy son whō we haue pearced thereby , and so to hate sinne , that we may be afraid of euer defiling our selues againe , sinning against that precious blood . helpe vs to trie our repētance & faith to bee such as are sound , & haue beene wrought in vs by the preaching of the gospel , & do cōtinually increase , which are the certaine euidences thereof . grāt vs grace to iudge our selues daily , y t we may not be iudged of thee . remember vs also , we intreate thee againe , for our sinfull land ; though euen the earth bee corrupt , & the crie of the sinnes exceeding great , yet let the cry of vs thy childrē in euery corner preuaile against y e crie of the sinnes , that thy mercie may bee magnified in all the world . as vvee for giue &c. ] and as thou hast taught vs to pray onely so to be forgiuē , as we forgiue others ; assuring vs that if we do forgiue wee shall bee forgiuen , and otherwise we shall neuer bee forgiuen . change our malicious and proud hearts , that although we hate y e sins and company of the wicked , and reioice in the execution of thy righteous iudgmēts , and pray daily for the confounding of al the wicked practises and deuises of the enemies of thy church ; that yet wee may seeke the saluation of al sorts : and for them that are our enemies but vpon priuate respects , giue vs grace to pray earnestly for thē that they may repent & obtaine mercie . and that wee may seeke to pacifie them , by offering them full satisfaction , and doing them any good , so far as may stād with their saluation , & the credit of the gospell , to heape coales vpon their heads , either to gaine them or leaue them more without excuse ; and to seale vp to our selues a ful remission of all our sins therby . leade vs not into temptation . ] and seing our deadly enemy seekes hourely to tempt vs to sin to dishonour thee , and become his vassals , y t thou mightest leaue vs in his hand to execute his malice vpon vs , and bring vpon vs al the euils which follow sinne , wherupon our sauiour hath taught vs to pray , leade vs not into temptation : open our eies ( good father ) to see our continual danger ; and first for the multitude of damned spirits ranging vp and downe as roaring lions to deuour vs. teach vs to know that they are able to bring vs to as fearful sins as euer were committed , & to destroy vs vtterlie in a moment with all that wee haue , if thou giue them leaue . acquaint vs with their subt●lties in fitting their temptations to our particular estates and dispositiōs which they know , by dogging vs euer , & taking their aduantages to solicite vs to those sinnes , whereby they haue most preuailed against vs formerly or against other thy seruants ; and how they are wont also to draw vs on by degrees , as first to yeelde to some smaller matters which are accounted no sinnes ; or to thrust our selues carelessely or with our warrant into the danger and occasions of temptation , neglecting the calling laid vpon vs , as dauid to lie on his bed in the afternoones insteede of looking to the affaires of his kingdome . make vs able to consider how they haue all the baites of the world , both the credit , riches & pleasures thereof , which they euer hold forth vnto vs , if wee will follow their counsel ; and otherwise threaten not only the losse of all these , but also of all comforts , with hatred , disgrace and many other euils which wee must suffer frō malicious mē , if we wil make such a strict conscience of all our waies , to the verie least duty that thou hast cōmanded . and whereas wee are ordinarilie secure in ouerweening of our own strength ; shew vs ( oh lord ) the vilenesse of our corrupt natures , which are euer readie to conspire with satan to our vtter perdition , & to swallow euery baite which he layeth for vs , without anie feare of danger ; so that wee haue no strēgth , more then thou reachest forth thine hand to helpe vs. reueale vnto vs also the danger wee stand in frō thy glorious maiesty , lest y u shouldest leaue vs vp vnto the power of the tempter , and our owne corruption ; to awake vs from our security , for our neglect of thy watch , & carelesse vsing the meanes of grace , or at least for tēpting thee , in not auoiding each occasion of temptatiō . and seing the tempter in all his temptations , hideth the danger & vglines of sin , shewing only the faire side of it , that is , the go●d that wee shall get thereby , and chuseth the subtillest and fittest instrumēts to serue his purpose , as the counsel or example of men of chiefest reputatiō , somtimes chāging himselfe into an angel of light , neuer comming like himself ; wherby hee deceiues all the world , and oft preuailes with vs thine owne children , at least to presume to sinne , because thou art so mercifull ; good father set before vs a cōtinual view hereof , and of the sundry euils which by euery sin wee ha●e vpō our heads ; especially the woūd of conscience which wil certainely come on vs vnlesse it be preuented , & which none can beare . make vs to know that howsoeuer reprobats may wallow in their filth , and scape vnpunished here , being reserued for hell , and fatted for destruction : yet thou wilt not suffer any of vs thy childrē , who haue begunne to make a profession of thee according to thy word , to commit the very least sin , but wilt make vs feele the smart of it , vnlesse wee preuēt thee speedily by repentance , because thou wilt not bee dishonored by vs , nor haue vs condemned with the world ; & that the wicked may see thy hatred against sin , and what plagues remaine for thēselues for euermore . yea ( oh holie father ) let vs feare alwaies lest thou shouldest leaue vs neuer so little , & suspect all our waies , in as much as satan more maliceth vs , thē any other of the world , and therefore seeks hourely to prouoke thee to leaue vs in his hand , and for that our sins will cause moto blaspheme , hardening thē to perdition , than the sins of any other : wherupon verie few of thy worthiest seruants haue escaped to the end ; without some grieuous wounds , the scarres wherof they haue carried to their graues , to the blemishing their professiō , the griefe of thēselues and all the godlie . and therfore as thou hast giuen vs this only remedie to watch and pray that wee enter not into temptation , so make vs able to keepe this thy watch , and by it to bee better acquainted with our selues , & our particular infirmities , that wee may alwaies weare the compleat armour , chieflie the shield of faith , & thy word euer in readinesse against each temptation , which w●l put satā to flight ; that being strēgthned by thy spirit , we may stand fast in the euill day , & get the cōquest without anie grieuous wounds ; to thy greater glorie , & our owne greater honor in the heauens : wee do not pray against temptations altogether , knowing the profit that wee reape thereby ; but that wee may indure fighting valiantly and conquering , vntill thou set the crowne vpon our heads . for thine is the &c. ] we haue been bold to beg all these things of thee ( oh holy father ▪ ) because all kingdome , power & glorie are onelie thine ; acknowledging that we haue receiued all from thy heauenly bounty ; and being assured th thou wilt grāt vs all these things for thy sonnes sake , and whatsoeuer else is good for vs , so far as shall bee for thine owne glorie , seeing thou art absolute lord & king in heauē and in earth , and doest dispose , guide and ouerrule all things , as shal make most for thine owne glorie , and the greatest good of vs thine obedient subiects and children ; that we may set foorth the glorie of thy dominiō , and happinesse of thy kingdom , liuing as thy loyal subiects ; to which wee hereby binde our selues for euer ; and so returne all possible thāks and praise to thy heauenly maiestie , saying euer , amē . be it so ( oh lord holy & true ) as wee fully beleeue it shall bee . euen so amen : come lord iesus , come quicklie . ovr father which art in heauen ] oh lord most holy and most glorious , whose brightnes the angels are not able to behold , so terrible to all the vngodly , as they shall wish the mountaines to couer them , that they may neuer appeare in thy presence ; and yet a most gratious and tender father to all thy children that desire to obey all thy cōmandements : we that are but dust and ashes , and by nature through the fal of our first parents , children of wrath in state of damnatiō , bond-slaues of satan , and most rebellious of all thy creatures , dare not presume of our selues , once to lift vp our eies to heauen ; yet neuertheles seeing it hath pleased thee of thy free mercie to adopt vs to be thy childrē by grace , through thy son iesus christ , and hast chosen vs hereunto , bought vs with his precious blood , called vs by thy gospel , sealed vs with thy spirit , and giuen him to bee our perpetuall mediator at thy right hand , bidden vs to come to thee as to our tēder father , and call thee father through him ; oh deare father wee present our selues before thy diuine maiestie onely in his name , magnifying thy mercie that thou hast vouchsafed vs this blessed estate to be thy children , and to haue thy fauor , being the greatest happines that euer can befal mortal creatures . giue vs hearts ( most gratious father ) to seek daily to increase this assurance , by growing in repentance for all our sins and faith in thy sweet promises ; frame vs euery day more & more to the image of thy sonne , in all knowledge of thy heauēly maiesty ; being affectioned to reuerence , loue and obey thee as our most deare father , wholly chāged in all the parts & qualities both of our soules and bodies ; that we may be no longer strangers frō thee , as all the wicked are , who bidde thee to depart from them ; but may take our chiefest delight to be euer in thy presence , to heare thee to speak to vs in thy heauēly word , & to vtter all our wants and our whole heart to thee in our praiers , crying , oh father . our ] and that it may be more euident , not only to our selues , but to all the world , that wee are thine own children indeed , giue vs hearts to loue all thy children , being our brethren and sisters , aboue all other for thy sake alone : and euery one so much the more , as they more liuely carry thy image in all holines excelling in vertue , and so are more deare vnto thy heauenly maiestie ; that we may euery day in all our prayers remember them as our selues , begging alike for them all , saying , our father : and that wee may delight in their companies onely , as those with whom we shall cōuerse together for euer in the heauens . knit all our hearts in this firme bond of brotherly loue , that we may tenderly exhort , releeue , helpe , comfort & support the weakenesses one of another , seeking by all meanes the edifying of others , afraid of giuing the least offence to grieue , and much more to hinder the saluation or turne any one out of the way of life . let this happie brotherhood and holy agreemēt in all the substance of thy truth , which is able vndoubtedlie to saue our soules , together with our ioynt profession to walke hand in hand , in all the narrow way of life , haue more power firmely to vnite vs , then all the trash , pompe or pleasure of the world , with all the cunning of satan or antichrist can haue to diuide vs. are wee not all that so walke , thine owne children , hauing thy son our sauiour , thy spirit our cōforter and earnest for our ioint inheritance and glorie ; notwithstanding all our infirmitie and imperfections , with some lesse diuersities in iudgement , which must accompanie vs vntill we bee perfect in the heauens ? confound therefore all the deuices of thine enemies , that worke this euill among thine owne children , to so great dishonor to thy heauenly maiestie , whereby our enemies insult ouer vs , who haue conspired thus to worke our shame , and to prouoke thee against vs , to leaue vs into their hāds to our vtter ruin , if it were possible . deare father , let vs neuer thinke our state to be good , vntill vve carrie these hartie affections to al thy children , studying to knit this bond of loue , being able truly thus to pray , our father . for hereby we know that wee are translated from death vnto life , because we loue the brethren , and vntill this time we abide still in death . which art in heauē and whereas thou our father art highly exalted in the heauen of heauens , and there also hast prouided thrones for vs thy childrē after wee haue suffered a little ; humble vs euermore in the sense of thy greatnesse , together with our owne basenes and vnworthinesse , beeing but poore wormes crawling vpon the earth , & loaden with innumerable sinnes . and yet withall lift vp our hearts alwaies vnto the heauens , there to be conuersant with thee our heauēly father , minding heauenly things ▪ especially in all our prayers ; longing there to behold thee face to face : and that in the meane time while wee abide heere below , we may be of such heauenly conuersatiōs , so vsing y e world , as if wee vsed it not , that the world may see that wee are not of it , but pilgrims and strangers here , and thy heauenly childrē : and that our selues also may hereby grow vp to a strong assurance that heauen is ours , & all the ioyes thereof reserued for vs by our lord & sauiour , and all the creatures in heauen and earth at a league with vs to do vs good , so far as shall stand with thine honor and our saluation , euer readie to helpe in time of need . hallowed be thy name ] and seeing thou ( oh tender father ) hast vouchsafed vs this honour aboue the greatest part of the word , to bee thine ▪ owne children and heires of thy glorious kingdom , wheras thou mightest iustlie haue left vs in our sinnes with all the wicked to euerlasting shame and perditiō . giue vs grace ( good father ) to testifie our loue and thankfulnesse all the dayes of our life , in studying in and aboue al things which way to honor thee . open our blinde eyes to this end , to behold the glory of thy wisedome , power , goodnes and righteousnes shining in al thy workes , euen in the basest creature in heauē or earth ; and much more in thy heauenly word ; chiefely in all thy terrible iudgements executed vpon the enemies of thy church therin reueiled , with mercies towards thy children , and which thou still shewest euery day , especiallie towards our selues . make vs ab●e to take euery occasion to consider of aright , and set foorth the praises belonging to thee therein , and haue a holie vse of them both in word & deed , y t by vs thy great name may be knowne & magnified in al the world . aboue all , set euer before our faces ( good lord ) that wonderfull glory wherein thou hast been magnified in these our daies , and before our daies , in the euident declaration both of thy displeasure against vs of this sinfull nation ; and withall of thy mercy and tender care for vs , and wrath against our enemies ; how for dishonoring thee , by abusing thy gospell which thou hast giuen vs with such peace and prosperitie , as neuer nation knowne before , thou hast not only corrected our grieuous transgressions and securitie , as a tender father with thy milder rods of dearth , pestilence & sundrie the like , to bring vs to amendmēt , and cause vs with more cheerefulnes to embrace thy gospell , and bring foorth the fruits of it : but also raised vp against vs sundrie times , most cruell enemies , threatning not only the taking away thy gospell , but our vtter destruction also , & brought the enemies to the verie execution thereof , because we would not serue thee with good hearts , according to all thy mercies bestowed vpon vs : and yet euer when we haue cried vnto thee , thou hast heard vs , as thou diddest thy people israel , and as thou diddest heare iehosaphat against the moabits , and ezechiah and esay against the proud assyrian ; and plucking them back in the instant , hast taken vengeance for vs : that we haue oft thought that they durst neuer haue risen against vs any more : so as if the most barbarous nations of the earth , had receiued but the least of our deliuerances , with our meanes , they vndoubtedly had repented long ago in sack-cloath and ashes ; as we for the present haue promised vnto thee . oh gratious father , inable vs alwaies to remember and acknowledge this , and to see moreouer that thine anger is not yet turned away , but more fearefully kindled against vs , for that as our sins and prouocations are multiplied , so these our bloody enemies insteede of decreasing , or ioyning themselues vnto vs , do still increase daily ; and their malice is become much more deadly against vs thy poore children , without hope of leauing off , vntill they haue wrought either ours , or at least their own vtter ruine , which in time they must needs effect . good father cause this principal token of thy displeasure , together with all other signes therof shewed from heauen and earth , ( as the arming of the dumbe creatures against vs , both winds and waters so strangely and furiously in so many places , threatning vtterly to sweepe vs away in our deadly securitie , for the great ouerflow of all iniquitie euerie where ) cause this to work so mightilie , that we may all bee presently awaked out of our deepest securitie , and seek by al meanes to appease thy wrath . oh lord , diddest thou not before that most secret , bloodie and fierie conspiracie , warne vs all frō heauen , ( as thou diddest ierusalem before her last destruction ) by a fierie tent directly ouer our heads , inclosing vs all , with pillers of most horrible darknes , pillers of fire , and pillers of blood , foreshewing vs ( as by that which followed wee may iustlie deeme ) that bloody darknesse and fiery destruction that was towards vs ? did not the hearts of many of vs tremble in the beholding thereof , and in fearing some grieuous iudgment that was to come , causing vs to flie to thee , to seeke to hide our selues vnder thy wings ? and did wee feare without iust cause ? had it not been effected indeed , and we all , chiefely our dread soueraigne with all our heads and rulers , inclosed in the most darke , fiery & bloodie tent , that euer the world heard of ; in that most vnnatural and accursed massacre , if thou our gracious and most tender father haddest not heard the prayers of thy poore children , which both before and at that very instant were humbled before thee , and so thought on vs in mercy ? and shall we now be senselesse still in these signes , & tokens still entring in vpon vs , as fearefully as euer any of the ten plagues vpon the egyptians , making the whole land to tremble , at the very report of them ? saue and deliuer vs from that iudgement , of all other the heauiest that euer fall vpō the heart of man : and whereby not onely the egytians were prepared for their finall ouerthrow in the sea , but also thine owne people israel , both before the great captiuitie , and also before the last and vtter desolation of that natiō , so oft threatned by our sauiour : ( that by hearing we should heare , & not vnderstand , and seeing we should see , & not perceiue ; but haue our hearts made more fat and senselesse ( by all the meanes sent to call vs to repentance ) lest wee should be conuerted , and thou shouldest spare vs. oh open our eies that we may see in what state we stand , and how farre this iudgement hath seased vpon vs already . conuert vs & we shall be conuerted ; and neuer let vs , ( as those whom thou hast vtterly destroyed ) harden our selues against the euident tokens of thy wrath , denying or making light of them , much lesse to oppose our selues against thee , thy word , and seruants . preserue vs from the outragious ouerflowings of the multitude , which thou mayest iustly arme against vs in their ignorance , like the furious waues of the raging seas , for lack of our care & cōscience to see thē taught , to knowe thee and thine ordinances , and to feare thy great and mighty name . let not the flouds of iniquity swallow vs vp . aboue all , neuer leaue vs in their hands whose very mercies are cruelties , that they should blaspheme thy great name , to say where is now their god ; but let vs still fall into thy hands , and deale with vs as it pleaseth thee , for with thee is mercy , and when thou smitest vs , yet thou pitiest vs , euer in wrath remembring mercie . though our prouocations be more hainous , then we are able to expresse , yet lord heare the crie of thy seruants , and let them stil preuaile with thee to stay thy hand . hast thou not sayd it , and manie a time made it good , euen vnto this very day , that the innocent should deliuer the iland ? & doest thou not call for vs thy poore seruants , to stand vp with moses in the breach to stay thy fierce wrath , because thou art a god of mercie , and wouldest not destroy thy people ? most declaring the riches of thy grace , in pardoning and sauing whole nations at the praiers of a few of thy poore seruants , and giuing the wicked for their ransome ? therfore ( oh good lord ) we whom thou doest call to be thy remembrancers ( knowing that thou art still the same good god to thine , as thou wast to moses , abraham , and samuel ; and being assured that through thy son we are as deare vnto thee , as the apple of thine owne eie , that thou canst denie vs nothing which we beg in his name , which may make for thine owne glorie and good of thy people ) do humbly intreate thee to glorifie thy mercy , that it may shine to all the world , in pardoning the sinne of our land , turning the harts of all sorts speedily vnto thee , to meete thee with an intreatie of peace : but make all the vnplacable enemies of thy church to feele thy hand ; and those chiefly who haue as balaam and the midianites , caused vs with their wiles to prouoke thee to so fierce a wrath , wherein we haue bin so oft and so lately almost vtterly consumed , through our backslidings and rebellions against thee . get thy selfe glory vpon them as vpon pharo , in the heart of the sea , that when thou hast deliuered vs , & ouerthrowne them ( as sundry times thou hast begunne , and promised to accomplish ) we may sing the song of moses thy seruant : and all ages keepe a remembrāce of thine endlesse mercy . let euery one of vs be afraide of defacing or obscuring any part of thy glory , and much more of seeking vainly our owne glory , especially of robbing thy maiestie , by taking any part of thine honour to our selues as herod ; being proud of thy gifts , whereunto our sinfull natures are strongly inclined . but aboue all , keepe vs frō dishonoring thee by our euil example , amongst the wicked and vngodly , to cause them to blaspheme that glorious truth which we professe . make vs to account it our greatest honour to honor thee , and the greatest dishonour and euill that euer can befall vs , so much as in shewe to dishonour thee . strengthen vs to walke so vprightly , that others seeing our good workes , may glorifie thee our heauenly father ; and that we may stop the mouthes of all the wicked , bearing their reproch as a crowne vpon our heads . so inflame our harts with a zeale of thy glory , that our righteous soules may be vexed from day to day , for all the abominations , whereby thou art dishonored by atheists , papists , and all sorts of godlesse men . and let vs be so farre off from dishonoring thee , by being ashamed with peter of thee and thy religion , or any part thereof , where we ought to professe it , that in all places we may shewe it forth , with all wisdome and boldnesse , as that which is our chiefest glory , gracing it with a holy conuersation : that our lord & sauiour may acknowledge vs before thee our heauenly father , in the presēce of thy glorious angels , and of the whole world , to be thine owne children , and heires of thy kingdome ; when he will most iustly deny all the fearefull and vnbeleuers , as those whom he neuer knew , to their endlesse horror and confusion . thy kingdome come . ] and whereas thou ( oh father ) art chiefely glorified when thy kingdome commeth , and thy will is done ; that is , in the increase of thine owne church & people , which obey thy word , amongst whom alone thou raignest as lord and king , & especially when thou doest inlarge thy dominions against al the subtlety and power of hell , causing thy religion and people to prosper & increase : good father giue thy gospell ( which is the scepter of thy kingdome ) whereby thou conquerest and rulest , a free course to be sincerely preached in all the world , all impediments being vtterly remoued ; and make it so powerfull in all places that it may vtterly throw downe the kingdome of satan , and antichrist ; conuerting & speedily gathering all thine elect vnto thee , that so thou maiest hasten thy kingdome of glory . and to this end , wheras thou hast ordained kings and queenes , to be nursing fathers and mothers to thy poore church , to nourish vs thy children with the word of life , and to preserue vs frō the rage of that bloody antichrist , and of all other cruell enemies ; oh almighty and deare father , raise vp such for vs in all the countries of the world , and those which are such already make thē ten times more , that they may account this their greatest dignity , to haue the bringing vp of thine own children & heires of thy kingdom , cōmitted to their care & faithfulnes . more specially as thou hast setled this thy kingdome among vs , of this nation in much peace and prosperity , vnder our late tender nursing mother , deliuering vs from the tyranny of that bloodthirsty whore of babylon , and continued the same still most miraculously , and beyond all former expectation vnder our gracious soueraigne , whom thou hast raised vp for a foster father in her place ; so we beseech thee to inlarge the hart of thine anoynted seruant , with such an abundant portion of thy spirit , both of wisdome and zeale for thy glory & kingdome , and tender affections towards thy children , according to that high dignity layd vpon him ; and the charge committed vnto him , that in token of true thankfulnes for all his dominions and great honour , and much more for the admirable deliuerances giuen vnto him and his , ( and aboue all that thou hast made him twice , cheifely so wōderfully in our eies , thy principal instrument , in sauing vs thy poore church ) he may set himselfe much more earnestly then euer did cyrus , or darius , euen worthy iehosaphat , and ezekiah , to aduance thy glory , in inlarging and furthering this kingdome of thy sonne , and in promoting thy pure religion with all his power , destroying whatsoeuer is against it , and discountenancing all vngodinesse ; and to procure each way both by godly lawes , and all other holy meanes , the good of vs thy poore people committed vnto his trust , repressing all the wicked ; that we may liue a quiet life in all godlinesse and honesty , fearing none but onely thy heauenly maiestie : that all we thy children being affected towards him , thine anoynted , more and more , as towards our happy nursing father vnder thee , and as all the good people were towards thy seruant dauid , may euermore accordingly sound forth thy praises for him , and cry continually vnto thee , for the preseruation of his maiestie , with our noble queene , and all their royall progenie , that the throne of his kingdome may be establihed vntill christ , the king of kings shall come : then to resigne vp the scepter into his hands , and to be taken vp into his throne to raigne with thee for euermore . good lord giue all our magistrats and rulers vnder him the same heart , that they may be as the hands of thine anoynted in euery place , for the accomplishment of this worke . and withall as thou hast appointed to build vp thy kingdome , chiefely by the sincere preaching of thy sacred gospell , whereby thou didst first spread it so speedily , subduing all the world by the ministrie of thy holy apostles ; so we pray thee send forth such faithfull preachers , into euery congregation , which being furnished with gifts , and tenderly affected with the care of euery soule , committed vnto their charge , may not cease with paul , to admonish euery one both publickly and priuately , day & night with teares ; going before them in all holy conuersation , and framing themselues to all , to win all ; afraid of giuing the least offence , either to harden , or any way to hinder the saluation of any one of them . awakē at length ( oh lord ) all our blind guids , and all sorts of vnconscionable ministers , who are drunke with the blood of soules , that they may but remember , how the blood of one abel did crie for vengance from the earth , and thinke where they wil appeare , when christ shall come to take an account for euery soule : and either giue them repentance for that bloody sinne , that they may saue thēselues , and those committed to them ; or else vtterly free thy people from this heauie iudgement , and set such in their places , by whose faithfull ministrie thy people may bee brought euery where , into a holy obedience to thy heauenly gospell , to their euerlasting saluation ; that thou alone mayest raigne as lorde and king , and antichrist cast out vtterly , with all that appertaines to his bloody religion , and whereby he hath vpholden his throne and tyrannie , & kept any of thy people vnder his flauery , or at least seekes to bewitch them , to pull them into babylon againe . good lord destroy all the very prints of that cursed idolatrie , & whatsoeuer may put his fauorits in hope of euer repayring the ruines of their babel . and seeing ( oh lord ) y t this is the glory & safetie of thy kingdome , whē all the subiects of it , especially the leaders of thy people , liue in a holy vnitie vnder thy laws : take away we beseech thee , all contentions frō amongst vs , with the causes therof . confound we pray thee , all the plots of that cursed balaam of rome ; who knowing that not thine owne kingdome , if it be diuided , can stand , seekes day and night by all his agents , to rend thy church in peeces , the easier to preuaile against it when it is diuided , and thou departed from it : as satan hath euer preuailed by his instruments in all countries . grant we may buy this peace with godly abraham , with the losse of all things , except thy fauour ; that all sorts seeing our holy agreement may come forth of poperie , & profanenes vnto vs ; & our brethren departed , may turne into the bosome of thy church againe . and wheras thou hast appointed that euery one of vs should labour to build vp thy kingdome , by bringing others thereunto , that they may be saued ; giue vs harts to haue a speciall regard , not only of all those committed to our charge , to bring them in obedience to the lawes of thy kingdome , but euen all who are tyed vnto vs by any speciall bond , that we may take euery first occasion which thou offerest for procuring , or furthering their saluation , and so gayning them vnto thee , by all good admonitions , exhortations and examples . let vs be as the angels vnto lot , neuer resting before we haue gotten them safe into zoar. and that we may be able to perswade others more effectually , lord giue euery one of vs a sweete feeling , what a blessed thing it is to bee the subiects of this thy kingdome ; to haue all the priuiledges thereof , and to be partakers of thy glory , euen kings , and priests vnto thee ; and what reward and happines , there is in liuing such a holy conuersation ; and how wretched & vnhappie , the state of all other people is , seeme they neuer so happy in this world , being but bondslaues of sathan , reserued for the chaines of eternall darknesse . oh heauenly king , grant vs to liue in all things , as the subiects of thy kingdome , that so we may passe from this kingdome of grace , into that thy kingdome of glory . make vs to feare the causes of backsliding , that we may neuer so much as looke backe with lots wife , towards this euill world ; but euer hie fast towards thine heauenly kingdome , hauing our eie at our lord and sauiour , who fitteth at thy right hand , keeping there possession for vs. destroy in vs euery corruption , whereby satan keepes vs any way in his slauerie , or at any time gets the dominion ouer vs. hasten that glorious day , when the difference shall appeare betwene vs thy subiects , and those who serue thee not ; when we shall wholly raigne in glory with thee , free from al our enemies , and from euer offending thee any more . and because in the meane time , we thy subiects liue by faith , and not by sight in this world , where all things vsually seeme to go out of order ; the wicked florishing in their vngodlinesse , when wee oft weepe and mourne : oh lord increase our faith , in all thy gracious promises , that through the comfort and power of godlinesse wrought in vs thereby , we may grow vp to such a ful assurance , that we are the true heires of thy kingdome , that we may easily ouercome al the hindrances of the world , and hauing the patiēce of saints , we may be faithfull to the death , vntill thou set the crowne vpon our heads . fill our harts with such peace of conscience , and ioy in thee , with all the fruits of righteousnesse , incoraged by thy sweete promises , that all others may see to what kingdome we belong , and we our selues may feele daily , the beginning of it in our selues , so entring into thy heauenly ioy . thy wil be done in earth , as it is in heauē . and that our childlike affections towards thy heauenly maiestie , our zeale for thy glory , and thankfulnes for thy kingdome , may bee more manifest to all the world ; quicken vs to doe thy heauenly will , & commandements , chiefely those with which thou hast fully acquainted vs , how thou wilt haue vs to walke , and keepe thy watch ; and that with as much readinesse as thy angels in heauen : and wherein we are too short accept ( good father ) our will for the deede . let it be our delight to stand euer in thy presence , to inquire thy diuine pleasure , both by reading and hearing thy heauenly word , and asking of others ; and euer so soone as thou hast by any meanes made knowne vnto vs , what thy good wil is , giue vs forthwith dauids eccho , that without consulting with flesh and blood we may say forthwith , i am heere lord , to doe thy will , yea thy law is within my hart : that so all our seruice may be freevvill offrings vnto thee . and whereas it is thy decree , that thorowe many troubles wee must enter into thy heauenly kingdome ; ( good father ) frame our corrupt wils vnto thy heauenly will , & giue vs grace both to look for them , & euer to humble our selues vnder thy hand as thy obedient children , seeking alwaies to pacifie thee , searching immediately , and amending whatsoeuer is amiste , without once whispering against thy diuine maiestie : being assured that thou still louest vs , euen when thou correctest vs most sharply , and art working our good ; & wilt in thy due time giue a happy end to all our troubles , and cause thy louing countenance to shine on vs againe . and if it shall be thy good pleasure to call vs to suffer for thy name , keepe vs that we may not suffer as euill doers , or busie bodies for medling in things without our calling , so to bring crosses on our selus , but as thine owne childrē for righteousnesse ; and then make vs to take vp our crosses , with al ioyfulnesse and thankfulnesse , that thou accountest vs worthy that honor , looking stedfastly at the great reward holden forth vnto vs , in y e hand of our lord & sauior , who hauing troden that way before vs , is there highly exalted to raigne for euer . but keepe vs that we neuer goe against thy reuealed will , whereby thou hast conuinced our consciences , vnder pretence either to honour thee , or doe any seruice vnto thy church , or for neuer so great a good : seeing thou canst and wilt maintaine thine owne honour , & saue thy church , effecting whatsoeuer is best without our sinne . that we may euer truly pray , thy will be done in earth , as it is in heauen . giue vs this day our daily bread . ] and then ( oh deare father , when thou hast giuen vs such harts thus to seeke thy will ; that the world may see the tender care that thou hast for vs , and how thou dost fulfill vnto vs all thy promises , and that we likewise may wholy attend the seeking of thy glory , in the inlargement of thy kingdome , and doing thy will ; vouchsafe vs gratiouslie all things meete for the comfort of this present life : shew vs thy fatherly loue , prouiding sufficiently for all our necessities in thy due time : direct vs to vse all the holy means , which thou hast appointed to serue thy diuine prouidence , both painfulnesse , thrift and godly wisdome , chiefely in our particular calling ; auoyding as warily whatsoeuer may any way indanger vs , make our liues vncomfortable , or hurt our estate . grant vs grace also euermore , in all humility to commit our selues vnto thy fatherly protection , not fearing what man can do vnto vs ; remembring that our times are in thy hāds , to continue so long as it pleaseth thee ; & that likwise vnlesse thou who hast giuen vs our liues do preserue them , wee cannot continue one moment . make vs to know that of our selues wee haue no power to get one morsell of bread , vnlesse thou both shew vs the meanes , and after inable vs to vse the same , and giue a blessing to them . humble vs in the sense of our vilenesse , that wee are so farre off from deseruing eternal life , that we are not worthy of the least crumme of bread , which thou hast taught vs to beg daily : and grant vs grace to knowe , that when we haue it , wee are but theeues and vsurpers of it , and of whatsoeuer else we possesse , & to make a dreadful account for it , vnlesse thou giue it vs in iesus christ ; because we hauing lost al through adams transgression , can haue no right vnto it againe , vntill it be restored vnto vs , in our lord and sauiour . vouchsafe therefore to increase our assurance that thou hast giuen vs thy sonne who is lord of all , that in him we may be certaine , that we haue a true title to whatsoeuer we inioy . giue withall both power and strength , to thy good creatures , to norish and comfort vs. bread. ] bestow vpon vs contented harts , with the estate wherein thou settest vs , though we haue but bread ; & grace to see , and acknowledge thy wise and tender prouidence , aswell in want as plē●y , being vndoubtedly assured that thou canst , & wilt make bread alone to satisfie vs abundantly , when other meanes faile . this day . ] and if thou shalt euer bring vs into that strait , that we shall haue no more but for the presēt day , nor any means of succor in the world ; thē strengthen vs to giue thee glory , by casting our selus wholy vpon thee , without impatience or fainting ; that we may be able euen then , to shewe our confidence in thee , & how we liue not by bread onely , but by euery word proceeding out of thy mouth . certifie our consciences aforehand , that howsoeuer wicked men , be they neuer so rich , may starue with hunger before they die , yet thou wilt neuer let vs thine owne obedient children , and heires of thy kingdome , to want any thing that shall be good for vs ; but that thou wilt rather worke extraordinarily , when ordinarie meanes faile , causing our enemies to feede vs , if our bretheren forget vs , the very foules to bring vs bread , and the heauens to poure vs downe a blessing . and therefore ( good father ) let vs alwaies bee reuerētly afraid of dishonoring , or grieuing thee by carcking cares aforehand , for prouision for vs or ours : and much more of murmuring , or impatience in any such trials , whereunto our sinfull natures are extreamly inclined . make vs able to sanctifie thy great name , in vsing onely the meanes for thy protection and prouidence , referring the worke & whole successe vnto thy heauenly maiestie alone , being certaine that thou wilt doe that , that shall be best , and that thou canst not faile vs nor forsake vs. and when thou doest bestowe thy gifts vpon vs , giue vs a holy vse of them ; that both they may further our saluation ; and that wee may see thy goodnes in them ; and neuer abuse them to satisfie our sinfull desires ; or puffe vp our proud harts ; or make thē our gods , putting our confidence or felicitie in them ; but that wee may imploy them to the maintenance of thy religion , with all the holy ends which thou hast ordained them for : and especially for the reliefe & comfort of our poore brethren , for whō thou hast taught vs to pray daily as for our selues ; and to whom thou hast giuen an interest in the vse of our goods . giue vs bowels of compassion towards the poore and needy , that we may take off euery heauie burden , relieue the oppressed , deale our breade to the hungry soules , that their backes and bellies may blesse vs , and that thou mayest remember vs in the day of our aduersitie , and we lay vp a sure foundation against the time to come : that therin also we may shewe forth our homage to thy diuine maiestie , that we hold all of thy goodnesse ; and declare the loue we beare to thy children for thy sake , and chiefely to them that most excell in thy graces , and so the true practise of the cōmunion of saints , waiting for that ioyfull sentence , come yee blessed of my father , receiue the kingdome prepared for you , for when i was hungry , you gaue me meate . forgiue vs our trespasses . ] and wheras our sinnes onely do hinder our assurance , that we are thy children , and cause vs that we can neither behold thy glory , nor feele the power and happinesse of thy kingdome ; neither yet haue that full securitie for thy fatherly prouidence , and protection from all euill , which otherwise we should find , and do moreouer bring all contrary euils vpon vs , and therefore thou hast taught vs to cry euery day , forgiue vs our trespasses : pardon ( good lord ) and remoue all our sinnes , that keepe away these good things from vs. and that we may cry more earnestly for forgiuenesse , neuer giuing thee rest , vntill wee haue attained it ; teach vs that heerein alone stands all true peace and blessednes , when we haue this full assurance sealed in our harts , that our sinnes are pardoned ; and that all they whose sinnes are not remitted , are most accursed and vnhappy . and to this end shewe vs ( good father ) first the hainousnesse of sinne , by making vs to consider aright thy wrath , declared against it from heauen , in the fearefull punishment of thy most excellent creatures the angels , whom for that one sinne , euen because they were not cōtent with their estate , thou hast cast down into hel , to be reserued in chaines of darknes , vnto the iudgemēt of the great day ; then to be damned to endlesse torments : & afterwards in our first parents , cast frō their happy estate , for eating y e forbidden fruit , & for whose sin alone , all the curses of this life & that to come , fel not only vpō thēselues but also all their posterity , euen all of vs , being wrapped vnder the same condemnatiō , vntill we be deliuered by iesus christ. open our eies to see this thy wrath against sinne yet more fully , not only vpon the wicked in the generall destruction of the old world , and in turning the filthy cities of sodome & gomorrah into ashes , to remaine as eternal monuments to all posteritie ; & in preparing the lake burning with fire and brimstone , for an euerlasting punishment to all vnbeleeuers , and impenitent persons ; but euen against the sinnes of thine owne dearest childrē , as in y ● heauy punishmēt vpon thine own faithful seruant moses , for so smal a sin in our account ( as not honoring thee before the people , in beleeuing and auouching thy power and truth ) that thou didst cut him off for entring into canaan , which of al earthly things he must needes most desire , being the land of promise , the type of heauen , and also after that he had led the people , fortie yeares towards it . and besides the punishment of dauid , and his house for that one sinne , that thy hand did so pursue him and his , all his life long ; & so thy sharpe corrections , laid vpon all other thy dearest seruants , registred in thy booke ; lord teach vs yet more rightly to cōceaue the vilenesse of sin by this one thing chiefely , that the least sinne of thine elect , could neuer haue bin ransommed , but by the vnspeakeable torments of thine owne beloued sonne , the lord of glory , taking our nature to become a sacrifice to appease thy wrath , and to satisfie thy iustice : & how thou didst poure out vpon him , the full viols of thy wrath , to cause him to sweate drops of blood , & to cry out ; my god my god , why hast thou forsaken me . giue vs thy children some true sense heereof , and withal this grace to keepe a cōtinuall remembrance of the innumerable euils , which euery sinne brings euen vpon vs , thine owne children in our soules or bodies , goods , name or friends , vnlesse wee preuent them by speedy and vnfained repētance ; especially how thereby we are left wholly destitute of thy protection & prouidence , and depriued of all comfort and power in prayer , so long as we remaine therein ; and also of many extraordinary experiments of thy bounty , which otherwise wee should find . make vs able in some sort to comprehend the greatnesse of sin , by the infinitnesse of thy glorious maiestie , against whom each sinne is committed : & how our sinnes are increased heereby also , that they are committed against our high calling to be christians , and heires of thy kingdome : with such abundant mercies , both ordinarie and extraordinarie ; and so many and strong meanes to restraine vs ; besides sundry vowes and couenants renewed , and that after mercy obtained , and pardon formerly sealed , vpon our promise of amendment . open our blind eies to haue some sight also of the multitude of our sinnes , how they are more in number , then the starres of heauen , seeing they are euery breach of thy diuine will , reuealed vnto vs in thy law and gospell , and that not only in thought , word or deede , but euen in omitting of any part thereof , or doing it without all our hart , and all our strength ; besides the sinne of our first parents , whereby we are all the children of wrath , and vnder thy curse ; and also besides the corruption of our sinfull natures receiued from thence ; whereupon wee are so wholy inclined vnto euill , that all the thoughts of our harts , are onely euill continually ; so as we cannot of our selues so much as thinke , much lesse will any thing but that which is sinfull ; and hence also the hardnesse of our harts , that we are so little moued , either at the hearing of so many iudgements , or the inioying of so many mercies , to make any right vse of them . vouchsafe vs such a liuely , and continuall sense heereof , together with a feeling of our daily slips , wants , frailties , infirmities , imperfections & noisome lustes , issuing from this filthy puddle of originall corruption in vs , that we may bee wearie of this body of sinne , groning vnder the bondage of this our corruption , & sighing to bee deliuered from it . shewe vs also our most grieuous sinnes , not onely of our youth and ignorāce , but those much more which we haue committed , since thou hast called vs by thy grace vnto so high a dignitie , & conuinced our consciences ; chiefely our open and scandalous sinnes , whereby wee haue most dishonored thee , causing thy gospell to bee euill spoken of ; grieued thy children , or any way hindred the saluation of others ; that by all these we may see vvhat debters we are , & how vnable to pay the least part , but to lie in hell for euermore ; that we may crie continually with dauid , lord forgiue vs our sinnes , and blot out all our offences ; wash vs thorowly , purge and clense vs ; thus running euery moment , to the fountaine of thy sons blood , which is open to all the house of israel , for all sinnes & vncleannesse . and yet withal that we may not be vtterly ouerwhelmed , by the vgly view of the multitud or lothsomenesse of our sinnes , as though they could not bee pardoned , nor we purged from thē ; comfort vs in this that thy sonnes blood is of infinite merit , and all sufficient to wash vs from all our sinnes ( though they were the most haynous sinnes , that euer were cōmitted ; yea although we had all the sinnes of the world vpon vs ) so long as in a true feeling of them , we cā desire to be washed therein . but because wee are all very ready to deceiue our selues , imagining that we are washen , when we remaine still in our filthines ; seeing thou neither callest , nor admitst of any to this fountaine , but them that come in true repentance for all their sinnes , fully purposing amendment ; and in a liuely faith in thy sweete promises , desiring to grow therein ; oh grant vs grace , truely to see our particular sinnes , and the vilenesse of them , and make vs able in the sight of them , and the sense of our estate and danger by them , to mourne bitterly for them , looking at thy sonne , whom wee haue pierced thereby ; and so to hate and abhorre them , that being once purged in this lauer , we may bee euer afraid of defiling our selues againe , or of sinning against that pretious blood . helpe vs to trie both our repentance and faith , by the holy rule which thou hast giuen vs in thy law and gospell , that we may know them to be such , as will abide the triall , and not hypocriticall ; and which also haue bin first wrought in vs , by the powerfull preaching of thy gospell , and doe continually increase and grow : which are the infallible euidences , y t they are sound and sincere . giue vs harts to be daily examining , and iudging our selues that we may escape thy iudgement . we intreate thee also againe for our sinfull realmes , to pardon all the fearefull prouocations thereof , and to be pacified at the instant prayers of thy faithfull seruants , crying vnto thee in all places by the blood of thy sonne , which speakes better things then the blood of abel ; let that cry still preuaile against the cry of the sinnes , that thy mercie may bee magnified in all the world . as we forgiue them that trespasse against vs. ] and whereas thou ( oh holy and gratious father ) hast taught vs euer to pray to be forgiuen , as we forgiue them that trespasse against vs , telling vs plainely that if wee forgiue others for thy cause , thou wilt also forgiue vs ; and contrarily that if we will not forgiue others , we shall neuer bee forgiuen : change ( good lord ) the wickednesse of our sinfull hearts , which are most strongly bent to malice and reuenge , that howsoeuer wee hate the sins and company of the wicked , and whatsoeuer else is in them , whereby they dishonour thee , or shew themselues to bee thine enemies : and although we also reioyce in the execution of thy righteous iudgements , whereby thou gettest thy selfe glory vpon the proud enemies of thy church ; and do also pray daily for the confounding of all their wicked practises and deuises ; yet lord graunt vs hearts to seeke the saluation of all sorts , because we know not whether they belong to thine eternall election ; and for them that are but our enemies vpō priuate respects , giue vs grace that insteede of seeking reuenge , we may pray earnestly for them , that they may see their sins , and haue their hearts changed , and so obtaine pardon for it : and moreouer that we may seeke to pacifie them , by offering them reconciliation or ful satisfaction , doing them good or gratifying them by any kindnesse , so far as may stand with their saluation and credit of thy gospell , euen when they hunger to feed them , and when they thirst to giue them drinke , to heape coales vpon their heads as thou hast commanded ; either to gaine them by our christian kindnesse , or to leaue them more without excuse ; and to seale vp to our selues a most plentiful assurance of a full remission of all our sins thereby . leade vs not into temptation , but deliuer vs from euill . ] and seeing ( oh tender father ) that our deadly enemie seekes hourely by his temptations to draw vs to sin against thy heauenly maiestie to dishonor thee , making vs his vassals to do his will , so to strippe vs vtterly both of thy protection and prouidence , and to cause thee to leaue vs in his hand , to bring vpō vs thy wrath with all the euils following vpon sin ; whereupon our sauiour hath taught vs to pray alwaies , leade vs not into temptation , but deliuer vs from euill : good lord open our eies to see the danger wherein wee stand continually , & first for the multitude of those damned spirits that range vp and downe day and night with a deadly malice seeking to deuour vs. teach vs to know ( oh holy father ) what their power is against vs , if thou do not restraine it ; that they are able to bring vs to as fearefull sins , as euer they brought any of thy seruants vnto , and to destroy vs vtterly in a moment both soules and bodies , with al y ● euer thou hast giuē vnto vs , if thou preserue vs not . acquaint vs with their deep subtilties , both in fitting their temptations to our particular natures and dispositions , to our conditions , callings and occasions which they know perfectly ; alwaies dogging vs at the heeles , and watching vs , & their meetest opportunities ; whereby they take their fittest aduantage to ouercome vs , as against eue and dauid , chiefely by soliciting vs to those sinnes , wherein we haue bin formerly ouertaken , or wherby they haue most preuailed against thy dearest seruants : & that also in drawing vs on by degrees , as first either to yeelde to some smaller matters which the world accounts no sins , but trifles , or too much precisenes ; as eue to eie the forbidden fruit , and to reason with the serpent about the temptation : or else not to auoid the danger and occasions of the temptations , but thrust our selues into them carelessely without any warrant , neglecting the calling laid vpon vs ; as dauid to lie idlely on his bed in the afternoones insteede of looking to the great affaires of his kingdome . make vs able yet more fully to conceiue of our perpetuall danger , through their innumerable allurements and baits to deceiue vs both of the credit and estimation of the world , with the riches and pleasures thereof ; which they euer hold forth & proffer vnto vs , if we will follow their perswasions ; and otherwise threatning not onely the losse , or at least the hazarding of all these , but more also the hatred , disgrace and reproch of the world , with depriuing vs of all comforts , the losse of our goods , with many other euils , which we must bee sure to looke for daily at the hands of malicious men ; if we will be so strict as to make conscience of euery one of thy commādements , so as we wil not do the least thing forbidden , nor omit the least dutie commanded vs. and whereas we are ordinarily secure in an ouerweening of our owne strength and abilitie to resist satan ; shew vs ( oh lord ) euen in our hearts , the vilenesse of our corrupt nature , which is euer ready as a bond slaue of satans , and a traitor against our soules to conspire with him presently to our vtter perdition , and as readie to run after & swallow euery one of his deadly temptatiōs , as euer fish the baite : so as we haue no strength in the world to help our selues , but all against our selues , more then that thou gratiously reachest foorth thine hand vnto vs , strengthening & deliuering vs. and heerein we pray thee also to reueale vnto vs that great danger which wee stand in continually from thy glorious maiestie , seeing wee haue no warrant of protection , or any aide from thee ( but rathe iust cause of feare that thou shouldest giue vs vp wholly into the power of the tempter , and our own corruption ) longer then that we make cōscience to obserue thy watch , walking carefully in euery one of thy commandements ; vsing diligently euery meanes of grace , & auoiding as warilie each least occasion of temptation . and moreouer seeing the subtill tēpter in all his temptations , vseth all his cunning to hide all this danger with the vglines of sin , and the misery that he knoweth it will bring vpon vs ; shewing onely the faire side of it , as the safetie , credit , pleasure or gaine which we shall get by it , and also vseth the fittest instrumēts to perswade vs hereunto ; as the counsell or example of the wisest , learnedst , or wealthiest & of chiefest reputation , & sometimes of those who haue a name for godlines , so changing himselfe into an angel of light , and neuer comming like himselfe , ( vnlesse to driue poore soules into vtter dispaire ) whereby he not onely deceiues the world , but euen vs thy children , either to make vs to thinke sin to bee no sin , or at least to presume to sin , because thou art so mercifull , or for that thou doest not punish presently . cause vs ( good father ) to keepe a continuall and fresh remembrance hereof , and withal of that fearfull misery which we hale vpon our heads by euerie sin ; especially the wound of conscience , which no creature was euer able to beare , and which will certainly come vpon vs , vnlesse it bee preuented by speedie repentance . and howsoeuer the reprobate and the vngodly may wallow in their filthines , and yet seeme to be more free from punishment thē any other , because thou reseruest them for hel , and therefore fattest them for the day of slaughter : yet make vs to know that thou wilt not let any of vs thy children ( who haue specially giuen vp our names to thee , to make a more sincere profession of thy gospell ) to commit the very least sin , but that thou wilt surely make vs feel the smart of it , vnlesse we preuent it presently by vnfained repentance : and that thou wilt doe openly when our sins are hainous or to the offēce of others ; because thou wilt neither be dishonored by vs , nor let vs be condemned with the world ; but wilt surely correct vs to let all the wicked see with what a perfect hatred thou hatest all sinne , when thou doest punish it so seuerely in thine owne children , and what plagues remaine for them eternally . yea ( oh gratious father ) make vs to feare alway , lest thou shouldest leaue vs neuer so little ; and to suspect al our waies , in as much as satan carries a more deadly hatred against vs , who are escaped from his tyrannie , then against any other people of the world ; and therfore seekes euery houre to prouoke thee against vs , to leaue vs in his hand , and also because he knowes that our sinnes will more cause thy glorious name to bee blasphemed , and harden moe to vtter perdition , than the sins of any other ; wherupon very few of thy worthiest seruants through his continuall dogging them , haue escaped to the end of their liues without some grieuous foiles and wounds , the scarres wherof they haue carried with them to their graues , to the blemishing their profession , & wounding their consciences , with the griefe and shame of the godly , and insulting of the wicked . and therefore as thou hast taught vs this as the remedie against euery assault of the enemie , to watch and pray that we enter not into temptation ; so make vs alwaies able to obserue this thy watch which thou hast set before vs , and to learne to bee better acquainted with our owne selues and our estates , knowing our particular infirmities , and wherein we are weak , that we may put on daily the compleate armour , chiefelie the shield of faith , and brestplate of righteousnes to saue vs from his fierie darts , and withall to haue thy holy word euer in readinesse against euery temptation , which is the sword of thy spirit , able vtterly to vanquish him , and put him to flight , that being strēgthened by thy holy spirit , obtained by cōtinuing in instant prayer , wee may bee able to stand fast in the euill day , and so finish our course , vntill we haue gotten the finall conquest , without any grieuous wounds or foile ; to thine euerlasting glorie , & our own greater triumph and honor in the heauens . we do not pray that wee should not bee tempted at all ; for thou hast taught vs to account it exceeding ioy , when we fall into diuers temptations , knowing the good that comes thereby ; but that we may indure temptation , fighting valiantly and ouercomming , that when we are tried we may haue the crowne of glorie set vpon our heads . for thine is the kingdom , power and glorie , for euer and euer : amen . ] we haue been bold ( oh gratious father ) to beg all these things from they heauenly maiestie , because all kingdome , power and glorie belong onely to thee ; acknowledging that whatsoeuer good things wee enioy , wee haue receiued them all from thy rich and fatherly bountie ; and being certainely assured that as thou hast bidden vs to pray thus , so thou wilt graunt vs all these things which wee haue begged in thy sonnes name , and whatsoeuer else is good for vs , euen aboue all that wee are able to aske ; so farre as shall be for thine owne glorie ( seeing thou art absolute lord and king in heauen and in earth , and doest by thy mightie power and wisedome dispose and guide all things , ouerruling the verie counsels and rage of all wicked men and diuels , as shall make most for thine owne glorie and the greatest good of vs thine owne obedient subiects and children ) and hast assured vs that asking thus in faith , wee shall receiue ; that wee may set foorth by good experience the glorie of thy dominion and power , with the happinesse of thy kingdome , to all succeeding ages ; to which wee doe hereby binde our selues all the dayes of our life , and to liue as the loyall subiects of this thy kingdome , to thine euerlasting glorie ; and so returne all possible thankes , praise and dominion to thy heauenlie maiestie , saying euer , amen , bee it so ( oh lord holie and true ) as wee doe fullie beleeue that it shall bee . euen so amen . amen , come lord iesus , come quicklie . finis . notes, typically marginal, from the original text notes for div a -e mark. . . and . . luk. . . mat. . . and . . psal. . . iames . . esay . gen. . . and . . hebr. . . iames . ephes. . . iob . . . . rom. . . . luke . . esay . . . notes for div a -e harken you that pray not at all . you that pray man vnknowne tongue . you that desire to pray . you that faint in your troubles . iob . . . . . rom. . . you that are afraid to vse the lords praier . you that are fallen asleepe . * i desire to awake you by oft beating vpon this point . ier. . . . ezec. . . prou. . . prou. . . . . you that still continue with our sauiour . deut. . . . ▪ . chr. ▪ . three things wished at the hands of all fearing god. each to know and amend our speciall faults . esay . . . psal. . . exod. . . . deut. . . . . . . ezek. . . to learne of our sauiour to pray . my hope of the simplest . learne but the chiefe heads of the margents and trie , making them your morning meditation . to pray according to the two first petitions chiefelie . the fruit hereof . a further pressing the exhortation to prayer . to them that liue in pleasures . dan. . . esay . . . . . . ierem. . . . to the worldling . to all that cānot pray of themselues , nor regard to learne . to all that acknowledge the truth and necessitie hereof . ephes. . . . . to them that are not perswaded of such present necessitie of praier , but thinke me ouer fearefull . esay . . . ezek. . ▪ iudg. . . notes for div a -e without this cōstāt practise , we can neither be assured that we are gods children , nor that wee haue right to any creature . rom. . . . gal. . . but haue all things work to our damnation . . tim. . . prou. . . we cannot looke to obtaine any thing as a blessing , nor turne away any euill . mat. . . iam. . . . nor be any thing but meere worldlings , feeling no want , nor able to speake of any thing else . rom. . . otherwise we cannot be saued . luke . . matth. . . psal. . . ier. . . the lord cals vs al to step into the breach with moses . ezec. . * at the intended inuasion . the death of q. elizabeth . the gunpowder plot . reade with reuerence the prophet ieremie , with the rest who liued hard before the captiuitie euen in iosiahs daies , and compare times with times , and it will make vs crie instātly to god , day and night . notes for div a -e ios. . . prou. . . wee must be children of childlike affections towards our heauēly father , and able to cal him father . rom. . . comming in faith only in christ & in a true sense of our owne vnworthines . in all humilitie , being but dust and ashes ; yet with our hearts lift vp to heauen . wee must be brethrē tenderly affected towards all the childrē of our heauenly father . zealous of our fathers glorie aboue all things in the wo●ld . seeking first the kingdome of heauen , and the righteousnes therof . making cōscience of euery tittle of the will & word of the lord. labouring to depend wholly vpō the lords prouidēce and protection . trauelling vnder the burden of our sinnes . voide of malice , vsing to pray for our enemies . fearing alwaies , and watching , lest wee should fall into temptation , so suspecting all our waies . acknowledging euer his soueraigntie , and how he disposeth al for his own glorie , and the good of his elect . able in true faith with thākfulnes to say amen . notes for div a -e to giue vs assurance of gods fauour . rom. . . rom. . . . . cor. . . to haue all things sanctified vnto vs. to obtaine whatsoeuer we so pray for . for the turning away any iudgement from our land , or procuring any blessing . ezech. . . iob . . deut. . . . . heb. . . ezek. . . iudg. . . prou. . . esay . . . . notes for div a -e * let the desire of the two first petitions be euer in thy hart , & beg al other things for them only as being the end of all , then shalt thou bee each way most blessed , and aske what thou wilt so , & thou shall receiue it . notes for div a -e esay . . notes for div a -e . we must come trembling , because of gods glorious maiesty : and our ovvne vilenesse by nature . . yet in cōfident boldnes , as to our father in christ. . onely in the name of christ our mediator . . with thankfulnes for our happiestate in him . watch. ed. . p. . l. . . . begging an increase of our assurance . by more conformitie to christ in knowledge . watch. pag. lin . . and al child-like affections . delighting in the presence of our father . . and an increase of our loue to al gods children : chiefely as they more excell in vertue : by praying for them as for our selues , and delighting in their companies . begging most instantly our heauenly vnion to bee shevved in al duties : confirmed by all bonds of agreement : and common interest . and all contrarie deuices of our enemies confounded . which by our di●isio● seeke our ruine : that we may neuer thinke our state good . vntill vve loue the brethren . . iohn . . . to grow in reuerence to our heauenly father . . and in heauenly affections : and conuersations : to declare our selues his children . watch. pag. . lin . . and heauē ours , and all creatures at a league vvith vs for our good . for this honour that god hath vouchsafed to vs to be his children . . to seeke his honor in and aboue al things . vvatch. p. . lin . . . to haue our eies open to behold his glory , shining in all his workes , as his creatures : vvord : iudgement : mercie : watch. pag. . lin . . . to be able to set foorth his praises belonging to him therein , and haue a holy vse of them . . chiefely his glory manifested in our daies , for vs and against our enemies . first for vs , in ab●ndant mercies . and then correcting vs fa●herly for abusing his mercies to his dishonor : so to bring vs to amendment : after threatning vs by cruell enemies , to take avvay all : bringing them to the execution : yet euer deliuering and auenging vs , vvhen vve haue cried vnto him : so as it had been enough to haue conuerted the most barbarous nation . . to pray for grace euer to remember and acknowledge this . and to see moreouer his anger kindled againe , by increase of our sins , with these bloodie enemies , and their malice . without hope of leauing off ; vntill they haue their vvils . and also witnessed by many fearefull signes : arming windes and vvaters against vs : threatning to sweepe vs avvay : for our ouerflovv of iniquitie , that we may be awaked , and seeke to appease his wrath in in time . that remembring our former vvarnings from heauē , and vvhat follovved the fierie tent spred ouer our heads . vvee may not be senselesse in these tokens of his wrath , seazing vpon vs as fearefully as any of the piagues of egypt . chiefely to be saued frō that heauiest iudgement : vvhereby both egypt and israel vvere prepared for ●estruction . that we should be worse for all the meanes sent to call vs to repentance , vntill the iudgement come , that we may s●e our estate and turne : and not harden our selues against the lord. that vvee may neuer fall into the bloody enemies hands : but still into the lords . because hee pitieth vs vvhen hee smiteth vs. . to pray instantly that the crie of his seruants may preuaile : as hitherto according to his promise : sith he cals vs novv to stand in the breach , as moses to stay his hād : to declare the riches of his mercie : sauing vs still at the prayers of a fevv . and seeing he is still the same to vs , as to moses and abraham : and vve so deare to him that he can deny vs nothing : which may make for his glorie , and our good : to intreate him to magnify his mercie in pardoning and turning our hearts to meete him : but to make his enemies to feele his hand , who haue bin the causes of our sinne by their wiles : to get himselfe glory vpon them , as vpon pharaoh . as he hath begunne & promised to accomplish to his euerlasting praise . . that we may be afraid of obscuring his glory : seeking our owne glory , or taking his honour to our selues . . that we may not dishonour him by our sins : but account it our greatest honour to honour him ; and contrarily . . to honour him by our holy ensample . to stop the mouthes of the wicked . . to haue the zeale of lot against the abominations of our age . . vvith a bold acknowledgement of the lord , and euery part of his truth : as being our glory : that vvee may be acknowledged of him before all the vvorld : to our ovvne euerlasting honor : seeing gods glorie is in the inlarging his kingdome , and doing his vvill . . to pray for a free course to the gospell , which is the scepter of his kingdome , and that it may be powerfull euery where . . for kings and queens , to be nursing fathers and mothers to the church : chiefely to preserue is against the rage of all cruell enemies , and to account this their chiefest dignitie . . especially to pray for our soueraigne , raised vp for vs , in place of our tender mother . that hee may haue an abundant portion of gods spirit : according to his high dignitie and charge : and the deliuerances of the church by him , he may set himselfe to aduance christs kingdome and gospell : watch. pag. . lin . . procure the good of gods seruants , repressing the vvicked : that vve may liue in al peace and godlinesse without feare , affected towards him as the good people were towards dauid : sound forth his praises : and pray for him and his , to raigne for euermore . . for our magistrates to haue the same harts . . for our ministers to tread in the steps of the holy apostles . watch. p. . l. . . seeking to saue euery soule . by vvord , and conuersation . to awaken all our vnconscionable ministers : they may remember the crie of abels blood : and christ appearing . and either to repent & become profitable , or the people may be committed to such , as by whom christ may raigne , and they saued : antichrist cast forth : and whatsoeuer belongeth to him , or whereby he hath deceiued the people of the lord : and the very prints of his idolatire vtterly destroyed . . to pray for a holy vnitie in the church , chiefely amongst the leaders : and to take away all causes of contention , confounding all balaams deuices . who seekes by our diuisions , to preuaile against vs. and that we may buy this peace with the losse of all . that all sorts may ioyne themselues vnto vs. . that euery one of vs may haue a care to saue others . wat. p. . l. . . especially all committed to our charge : with all knit vnto vs by any special bond : taking all occasions to saue them by al means , being as the angels for lot. . that vve may haue a feeling of the happines of this kingdome . vvatch. p. . lin . . p. . . and of the revvard of holines : and hovv vvretched the state of all other is . vvatch. p. . . . . . that vve may liue as the subiects of this kingdome : fearing the causes of backsliding . watch. pag. . lin . . hying fast tovvards heauen , looking at our sauiour . . to destroy all our corruption . . to hasten the day of the appearing of our glorie and triumph . . and in the meane time seeing vve liue by faith . to increase our faith : that vve grovving to ful assurāce , may ouercome the vvorld . vvat. . lin . . . lin . . and remaine faithfull to the death . . to be filled vvith peace , ioy and righteousnesse : that al may see of vvhat kingdome vve are : and we feele the beginning of it in our selues , so entring into our ioy . . to pray that vvee may declare our childlike effections , zeale and thankfulnes , ●y doing his heauenly vvill : as cheerefully as the angels . . that hee vvill accept our will for the deed . . that vve may delight to stand in his presence , to inquire his vvill by all meanes : hauing dauids eccho , i am heere lord : that all our seruice may be freewill offerings . . to prepare for troubles , and humble our selues vnder them , as his obedient children ▪ making right vse of them : vvithout whispering : assured that god doth all of loue for our good , and vvill giue a happy issue . . to take vp our crosses , not suffering as euill doers , but onely for righteousnesse : vvith ioy and thankfulnesse . looking at our sauiour . . that vve may neuer do any thing against his reuealed wil , to obtaine neuer so great a good , which we imagine . to the end that all may see the lords tender care for vs , and that we may attend the doing of his vvill . . to pray for the comforts of this life . watch. pag. . lin . . . that hee would shew his f●therly prouidence for necessaries , and to direct vs to the means to serue his prouidence . watch. pag. . lin . . chiefely in our particular calling , auoiding the contrarie . . to cōmit ourselues wholly to his protection , depending on him without feare . . to know our ovvne frailtie , and vnabilitie to get a crumme of bread , or to see or vse the meanes . to be humbled in the sense of our vnworthines of bread : and that we are vsurpers of it ▪ & of all other things , vntill they be giuen vs in christ , hauing lost al in adam . . to get more assurance of our title in christ. . for power to the creature to nourish vs. . for contentation vvith our estate . vvatch. p. lin . . and to see the lords prouidence in bread alone . and vvhen we haue but for the day , nor any meanes . to be able to cast our selues wholly on the lord vvithout fainting . vvatch. p. . lin . . . to pray for assurance that the lord will neuer let vs want that is good : but worke extraordinarily : when ordinary meanes faile . . to be afraid of dishonoring the lord , by carcking cares aforehand , or impatience in trials . . vvhen we vsed only the means to referre the blessing to the lord. . to haue a holy vse of all gods gifts to our saluation : neuer abusing them : but imploying them to the ends appointed , as first and chiefely , to maintaine gods religion , and relieue his seruants : esay . . . . . . . &c. so to shew our homage to god : and the communion of saints : wayting for the ioyfull sentence . and seeing our sinnes onely do hinder all these things which we haue begged : . to pray for pardon of all our sinnes : because heerein alone stands all true happinesse . . to this end to see the haynousnes of sinne : in the fearefull punishment of the angels : our first parents : the old world . sodome . hell prepared for the wicked : and in the punishment of gods dearest seruāts : as moses : and dauid . and chiefely that vpon our sauiour himselfe . . to haue some sense of the innumerable euils , which each sinne brings p. . l. . p. . . vpon gods owne children : vnlesse they be preuented , especially depriuings vs of gods protection and prouidence , and al power in prayer . . to bee able to comprehend in some sort the greatnes of our sin , how it is increased by circumstances , being ●om●mitted ●gainst the infinit god : our high calling : all mercies : meanes : vovves : after pardon obtained . . to haue some sight of the multitude of our sinnes . being euerie breach of gods commandement , in thought : or in omitting the very least dutie : besides adams sin . the corruption of our nature : being wholly carried to euill : and the hardnes of our hearts . . for a continuall feeling of ourdaily fraulties : trauelling vnder them , desiring to be deliuered . . that vve may see our most grieuous sinnes , both before our calling and since . chiefely our scandalous sinnes . . that by all these wee may see what debters vvee are : and may be driuen to cry for forgiuenes , and to runne to the fountaine of chrisis blood . and yet that we may find comfort in the al-sufficiencie thereof . . to the end that we may not bee deceiued in the forgiunes of our sinnes . to pray for true repentance and faith , which are the vnseparable companions of forgiuenes . and to trie them both by the word , to be sincere . wat. pag. . lin . . and such as haue been vvrought in vs , by the gospell , and do increase and grovv . . that vvee may continually examine & iudge our selues . . to pray againe for pardon of the sins of our land . as the instant prayers of gods seruants by the blood of christ. whereas we must pray to be forgiuen as we forgiue . . to pray against all maliciousnes and desire of reuenge : that though we hate the sinnes of the wicked and reioyce in the execution of gods righteous iudgments on them : and pray for confounding their euill practises : yet that we may pray for and seek their saluation . . for them that are our enemies on priuate respects , to pray their sinne may be pardoned : and that vve may seeke to pacifie them and gaine their loue : to heape coales on their heades : and get full assurance of forgiuenesse to our selues . seeing satan seekes continuallie by temptations to draw vs to sinne to prouoke the lord against vs & bring some euill vpon vs. . to pray we may see the danger we stand in each houre . for the multitude of damned spirits ▪ . for their power to tempt and destroy vs in a moment . . because of their subtilties : whereby they knowing our dispositions : marke and take all aduantages : to solicite vs to those sinnes wherin they are most like to preuaile , drawing vs on by degrees , to yeeld first to smaller matters which the world accounts no sinne : or not to auoid the occasions of temptation or neglect our calling . . for their innumerable allurements and baytes of this world : vvhich they proffer . . for their threatnings if we wil be so precise as to make conscience of each of gods commaundements . . for the vilenesse of our nature readie to conspire with them : and to swallow euerie baite : without all strength to resist . . for gods displeasure , to leaue vs in their power for our security . . for sathans cunning in hiding all this danger , and the vglinesse of sinne : shewing onely the faireside of it what we shal get by it , and vsing the fittest instruments to effect his purpose : neuer cō●ing like him selfe to tempt , whereby he deceiues all the world : and oft times gods owne children , making sinne to seeme no sin . . to pray we may haue a continuall remembrance of the seuerall miseries of each sinne , watch. p. . . . chiefely the wounds of conscience which none can beare : and vvill come vnlesse it bee speedilie preuented : that although wicked men escape here , vvho are reserued for hell , the lord yet vvill not suffer vs so : especially vvhen our sinnes are scandalous : because he vvill not be dishonored by vs , nor let vs be damned : and that the wicked may see his hatred against sinne , and vvhat remaines for thē for euer . . to pray we may feare alvvay lest god should leaue vs neuer so little , because of satans most deadlie malice against vs who dreescaped frō him : to prouoke the lord against vs : and for that our sinnes vvill more dishonour him , and harden moe to perdition then of anie other : whence so few haue escaped to the end , vvithout some grieuous foiles . . to learne to vvatch and pray as the remidie against all temptations : and to be better acquainted vvithout selues : and weaknesses : to put on the compleat armour , chieflie the shield of faith : and to haue the vvord euer in readinesse : that strēgthned by the spirit and continuing in prayer vve may stand fast : and preserue our selues without any grieuous woūds , vntill vvee haue gotten the finall conquest . . that we pray not against all temptation : but onelie that in them vve may ouercome : so to receiue the crovvne of glorie in the ende . vve haue begged all from the lord : . because all kingdom , povver and glorie are his , and vve haue receiued all from him . . because hee vvill grant vs all good things , aboue all that vvee can aske : so farre as shall bee for his glory and our good : seeing hee guideth and ouerruleth all things to serue hereunto : and hath assured vs that asking in faith , vve shall haue : that vvee may set foorth the glorie and happines of his kingdom : whereunto vvee binde our selues , and to liue as his subiects all our daies : and so returne all praise and thanks , saying , amen . euen so lord iesus . another ballad: called the libertines lampoone: or, the curvets of conscience. to the tune of, thomas venner, or . / written by the authour of the geneva ballad. butler, samuel, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). b wing a interim tract supplement guide c. .f. [ ] estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. b ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books; tract supplement ; a : [ ]) another ballad: called the libertines lampoone: or, the curvets of conscience. to the tune of, thomas venner, or . / written by the authour of the geneva ballad. butler, samuel, - . sheet ([ ] p.). printed for f.k. and edward thomas, and are to be sold at his shop at the adam [and eve in little-brittain], london : . geneva ballad attributed to samuel butler by wing. verse: "as i examin'd my conscience ..." imperfect: cropped at foot with partial loss of imprint. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng political ballads and songs -- england -- early works to . conscience -- early works to . ballads, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion another ballad : called the libertines lampoone : or , the curvets of conscience . to the tune of , thomas venner , or . written by the authour of the geneva ballad as i examin'd my conscience , all by my self ; my head was full of nonsence : after seven times turning , worse then a burning , i found she was a way ward elf. ceremonious oaths , and humane laws offend her , she 's constant as a weather-cock , and as a milstone tender ; e'ne such another protestant , as the old witch of ender . halloo my conscience whither wilt thou go . treason she says is religion , sacriledge zeal ; a crow she calls a pidgeon : she tells you further , plundering and murther , do service to the common-weal . justice she esteemeth to be a very slow thing , power ecclesiastick , she reckons as a low thing , and for an act of parliament she counts it next to nothing ; halloo my conscience , &c. a nonconformist to please her , lately declar'd : she 's more a prince then caesar ; say what she will say , these fellows still say , she must and ought to be heard . though mallice can corrupt her , and avaric● can taint her , pride can blow her up , and hypocrisi can paint her , and when truth cryes her down sedition can saint her . halloo my conscience , &c. changes she can ring a hundred more then are good , else it might be wondred , in the mutations , of these three nations how upon her legs she hath stood . for under the old rumpers she was enfore'd to truckle , cromwel and his janisaries made her glad to buckle , and when the king came in , she got the trick to smuckle , halloo my conscience , &c. when smec and the independant began to clash : she could foresee the end on 't ; and as soon as the day first brake at breda , she kept her self out of the lash . although of the surplice she never had a rag on , of all her nimble tricks , this she hath cause to brag on , she pitcht upon her feet when bell fought with the dragon halloo my , &c. quite from bending and bowing , she is declin'd : to theeing , and to thouing , sects and perswasions all modes and fashions , of every sort and kind . she was a brownist lately , an anabaptist newly , and then she fell to plainly , verily and truly : but errors have no end , and factions want a thule . halloo my , &c. such is her intricate winding no man can trace , she loaths to hear of binding : she 's free and willing , although it be by killing to run the fanatick race . he that can restrain her , may fix the stars that wander , cure the sits of jealousie , or gag the mouth of slander : sail without a rudder , and rectifie meander . halloo my , &c. drunk with the doctrine of tub●men see how she reels , from men of law to club-men , this way and that way , no man knows what way , unsteadfast as phaetons wheels : in faith none more fervent , in charity none colder , as fiery as bucephalus , and then blind byard bolder : she 's too untame for earth , and none but hell can hold her . i , i , 't is thither , thither , she may go . london , printed for e. k. and edward thomas , and are to be sold at his shop at the adam the right method for a settled peace of conscience, and spiritual comfort in directions : written for the use of a troubled friend / and now published by richard baxter ... baxter, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the right method for a settled peace of conscience, and spiritual comfort in directions : written for the use of a troubled friend / and now published by richard baxter ... baxter, richard, - . [ ], p. printed for t. underhil, f. tyton, and w. raybould ..., london : . errata: p. [ ]. reproduction of original in princeton theological seminary library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng assurance (theology) conscience -- religious aspects. christian life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the right method for a settled peace of conscience , and spiritual comfort . in directions . written for the use of a troubled friend : and now published by richard baxter , teacher of the church at kederminster in worcestershire . john . . god is love. luke . . mat. . . come , for all things are now ready . london , printed for t. vnderhil , f. tyton , and w. r●ybould , and are to be sold at the anchor , and at the unicorn in pauls church-yard , and at the three daggers in fleetstreet . . mat. . . come unto me all ye that labor , and are heavy laden , and i will give you rest : take my yoke upon you , and learn of me : for i am meek and lowly in heart , and ye shall finde rest unto your souls : for my yoke is easie , and my burthen is light . gal. . . for the flesh lusteth against the spirit , and the spirit against the flesh ; and these are contrary the one to the other , so that ye cannot do the things that ye would . rom . . . know ye not that to whom ye yield your selves servants to obey , his servants ye are to whom ye obey ? whether of sin unto death , or of obedience unto righteousness ? rom . . . make not provision for the flesh , to fulfil the lusts thereof . rom . . . for if ye live after the flesh , ye shall dye ▪ but if ye through the spirit do mortifie the deeds of the body , ye shall live . pet. . . while they promise them liberty , they themselves are the servants of corruption : for of whom a man is overcome , of the same is he brought in bondage . ezek . . , . thus you speak , saying , if our transgressions and our sins be upon us , and we pine away in them , how should we then live ? say unto them , as i live , saith the lord god , i have no pleasure in the death of the wicked ; but that the wicked turn from his way and live : turn ye , turn ye from your evil ways ; for why will ye dye , o house of israel ? cor. . . now then , we are ambassadors for christ , as though god did beseech you by us : we pray you in christs stead , be reconciled to god. psal. . , . trust in the lord , and do good , &c. delight thy self also in the lord , and he shall give thee the desires of thine heart . sound doctrine makes a sound judgement , a sound heart , a sound conversation , and a sound conscience . to my much valued , beloved , and honored friends , col. john bridges , with mr s margaret bridges his wife , and mr. thomas foley , with mr s anne foley his wife . though in publishing our writings , we intend them for the good of all ; yet custom ( not without reason ) doth teach us , sometimes to direct them more especially to some . though one only had the original interest in these papers , yet do i now direct them to you all , as not knowing how in this to separate you . you dwell together in my estimation and affection : one of you a member of the church , which i must teach ; and legally the patron of its maintenance and minister : the other , a special branch of that family , which i was first indebted to in this county . you lately joyned in presenting to the parliament , the petition of this county for the gospel and a faithful ministry : when i only told you of my intention , of sending some poor scholars to the university , you freely and joyntly offered your considerable annual allowance thereto , and that for the continuance of my life , or their necessities there . i will tell the world of this , whether you will or no : not for your applause , but for their imitation ; and the shame of many of far greater estates , that will not be drawn to do the like . the season somewhat aggravates the goodness of your works . when satan hath a design to burn up those nurseries , you are watering gods plants : when the greedy mouth of sacriledge is gaping for their maintenance , you are voluntarily adding for the supply of its defect . who knows how many souls they may win to christ ( if god shall send them forth into his harvest ) whom you have thus assisted ? and what an addition to your comfort this may be ? when the gospel is so undermined , and the ministry so maligned , and their maintenance so envied , you have , as the mouth of this county , appeared for them all . what god will yet do with us , we cannot tell ; but if he will continue his gospel to us , you may have the greater comfort in it ; if he will remove it , and forsake a proud unworthy false hearted people ; yet may you have the comfort of your sincere endeavors : you ( with the rest that sincerely furthered it ) may escape the gnawings of conscience , and the publique curse and reproach , which the historie of this age may fasten upon them , who after all their engagements in blood and covenants , would either in ignorant fury , or malicious subtilty , or base temporizing cowardize , oppugn or undermine the gospel , or in perfidious silence , look on , whilst it s destroyed . but because it is not the work of a flatterer , that i am doing , but of a friend ; i must second these commendations with some caution and counsel ; and tell your selves of your danger and duty , as i tell others of your exemplary deeds . truly the sad experiences of these times , have much abased my confidence in man , and caused me to have lower thoughts of the best , then sometime i have had . i confess i look on man , as such a distempered , slippery and unconstant thing , and of such a natural mutability of apprehensions and affections , that as i shall never more call any man on earth , my friend , but with a supposition that he may possibly become mine enemie ; so i shall never be so confident of any mans fidelity to christ , as not withal to suspect that he may possibly forsake him : nor shall i boast of any mans service for the gospel , but with a jealousie that he may be drawn to do as much against it ( though god who knows the heart , and knows his own decrees , may know his sincerity , and foreknow his perseverance . ) let me therefore remember you , that had you expended your whole estates , and the blood of your hearts for christ and his gospel , he will not take himself beholden to you . he oweth you no thanks for your deepest engagements , highest adventures , greatest cost , or utmost endeavours . you are sure beforehand that you shall be no losers by him : your seeming hazards increase your security : your losses are your gain ; your giving is your receiving ; your expences are your revenues : christ returns the largest usury . the more you do and suffer for him , the more you are beholden to him . i must also remember you , that you may possibly live to see the day , when it will cost you dearer to shew your selves faithful ●o the gospel , ordinances and ministers of christ , then now it doth : and that many have shrunk in greater tryals , that past through lesser with resolution and honor . your defection at the last , would be the loss of all your works and hopes . if any man draw back , christ saith , his soul shall have no pleasure in him . even those that have endured the great fight of affliction , being reproached and made a gazing-stock , and that have taken joyfully the spoiling of their goods , in assurance of a better and enduring substance , have yet need to be warned that they cast not away their confidence , and draw not back to perdition , and lose not the reward for want of patience and perseverance , heb. . . to the end . that you may escape this danger , and be happy for ever , take this advice . . look carefully to the sincerity of your hearts , in their covenant-closure with christ . see that you take him with the happiness he hath promised for your all. take heed of looking after another felicity ; 〈◊〉 cherishing other hopes ; or esteeming too highly any thing below . be jealous , and very jealous , lest your hearts should close deceitfully with christ , maintaining any secret reserve for your bodily safety : either resolving not to follow him , or not resolving to follow him through the most desolate distressed condition that he shall lead you in . count what it may cost you to get the crown ; study well his precepts of mortification and self-denyal . there is no true hopes of the glory to come , if you cannot cast overboard all worldly hopes , when the storm is such that you must hazard the one . o how many have thought that christ was most dear to them , and that the hopes of heaven were their chiefest hopes , who have left christ , though with sorrow , when he bid them let go all ? . every day renew your apprehensions of the truth and worth of the promised felicity ; and of the delusory vanity of all things here below : let not heaven lose with you its attractive force , through your forgetfulness or unbelief . he is the best christian , that knows best why he is a christian ; and he will most faithfully seek and suffer , that best knows for what he doth it . value not wealth and honor above that rate which the wisest and best experienced have put upon them : and allow them no more of your affections then they deserve . a mean wit may easily discover their emptiness . look on all present actions and conditions with a remembrance of their end . desire not a share in their prosperity , who must pay as dear for it as the loss of their souls : be not ambitious of that honor which must end in confusion ; nor of the favor of those that god will call enemies . how speedily will they come down , and be levelled in the dust , and be laid in the chains of darkness , that now seem so happy to the pur-blinde world , that cannot see the things to come ? fear not that man that must shortly tremble before that god whom all must fear . . be more solicitous for the securing of your consciences and salvation , then of your honors or estates : in every thing that you are put upon , consult first with god and conscience ; and not with flesh and blood . it is your daily and most serious care and watchfulness that is requisite to maintain your integrity ; and not a few careless thoughts or purposes , conjunct with a minding of earthly things . deal faithfully with every truth which you receive . take heed of subjecting it to carnal interests : if once you have affections that can master your understandings , you are lost , and know it not . for when you have a resolution to cast off any d●ty , you will first believe it is no duty : and when you must change your judgement for carnal advantages , you will make the change seem reasonable and right : and evil shall be proved good when you have a minde to follow it . . make gospel-truths your own , by daily humble studies , arising to such a soundness of judgement , that you may not need to take too much upon trust ; lest if your guides should miscarry , you miscarry with them . deliver not up your understanding in captivity to any . . yet do not over-value your own understandings . this pride hath done that in church and state , which all discerning men are lamenting . they that know but little , see not what they want , as well as what they have ; nor that imperfection in their knowledge which should humble them , nor that difficulty in things , which should make them diligent and modest . . apprehend the necessity and usefulness of christs officers , order and ordinances for the prosperity of his church : pastors must guide you , though not seduce you , or lead you blindefold . but choose ( if you may ) such as are judicious , and not ignorant , not rash but sober , not formal but serious and spiritual , not of carnal but heavenly conversations ; especially avoid them that divide and follow par●●es , and seek to draw disciples to themselves , & can sacrifice the churches unity and peace to their proud humors or carnal interests . watch carefully that no weaknesses of the minister do draw you to a dis-esteem of the ordinances of god : nor any of the sad miscarriages of professors should cause you to set less by truth or godliness . wrong not christ more , because other men have so wronged him . quarrel more with your own unfitness and unworthiness in ordinances , then with other mens . it is the frame of your own heart that doth more to help or hinder your comforts , then the quality of those you joyn with . to these few directions added to the rest in this book , i shall subjoyn my hearty prayers , that you may receive from that gospel and ministry which you have owned , such stability in the faith , such victory over the flesh and the world , such apprehensions of the love of god in christ , such direction in every strait and duty , that you live uprightly , dye peaceably , and raign gloriously . amen . may . . your servant in the faith and gospel of christ . rich. baxter . to the poor in spirit . my dearly beloved fellow-christians , whose souls are taken up with the careful thoughts of attaining and maintaining peace with god : who are vile in your own eyes , and value the blood and spirit and word of your redeemer , and the hope of the saints in their approaching blessedness , before all the pomp and vanities of this world , and resolve to give up your selves to his conduct , who is become the author of eternal salvation to all them that obey him : for you do i publish these following directions : and to you it is that i direct this preface . the onely glorious and infinite god , who made the worlds , and upholdeth them by his word , who is attended with millions of his glorious angels , and praised continually by his heavenly hosts : who pulleth down the mighty from their seats , and scattereth the proud in the imaginations of their hearts , and maketh his enemies lick the dust : to whom the kings and conquerors of the earth are as the silliest worms , and the whole world is nothing , and lighter then vanity , which he will shortly turn into flames before your eyes : this god hath sent me to you , with that joyful message , which needs no more but your believing entertainment , to make it sufficient to raise you from the dust , and banish those terrours and troubles from your hearts , and help you to live like the sons of god. he commandeth me to tell you , that he takes notice of your sorrows : he stands by when you see him not and say he hath forsaken you : he minds you with greatest tenderness when you say he hath forgotten you : he numbreth your sighs : he bottles up your tears : the groans of your hearts do reach his own . he takes it unkindly , that you are so suspicious of him : and that all that he hath done for you in the work of redemption , and all the gracious workings of his spirit on your souls , and all your own peculiar experiences of his goodness , can raise you to no higher apprehensions of his love ! shall not love be acknowledged to be love , when it s grown to a miracle ? when it surpasseth comprehension ! must the lord set up love and mercy in the work of redemption , to be equally admired with his omnipotency manifested in the creation ? and call forth the world to this sweet imployment , that in secret and in publick it might be the business of our lives ? and yet shall it be so overlookt or questioned , as if you lived without love and mercy in the world ? providence doth its part , by heaping up mountains of daily mercies , and these it sets before your eyes : the gospel hath eminently done its part by clear describing them , and fully assuring them : and this is proclaimed frequently in your ears : and yet is there so little in your hearts and mouths ? do you see , and hear , and feel , and taste mercy and love ? do you live wholly on it ? and yet do you still doubt of it ? and think so meanly of it , and so hardly acknowledge it ? god takes not this well : but yet he considereth your frailty , and takes you not at the worst . he knows that flesh will play its part , and the remnants of corruption will not be idle : and the serpent will be suggesting false thoughts of god , and will be still striving most to obscure that part of his glory which is dearest to him , and especially which is most conjoyned with the happiness of man. he knows also , that sin will breed sorrows and fears : and that mans understanding is shallow , and all his conceivings of god are exceeding low : and that we are so far from god as creatures , and so much further as sinners , and especially as conscious of the abuse of his grace , that there must needs follow such a strangeness , as will damp and dull our apprehensions of his love : and such an abatement of our confidence , as will make us draw back , and look at god afar off . seeing therefore that at this distance no full apprehensions of love can be expected : it is the pleasure of our redeemer shortly to return , with ten thousands of his saints , with the noble army of his martyrs , and the attendance of his angels : and to give you such a convincing demonstration of his love , as shall leave no room for one more doubt . your comforts are now but a tast , they shall be then a feast : they are now but intermittent , they shall be then continual ▪ how soon now do your conquered fears return ? and what an unconstancy and unevenness is there in our peace ? but then our peace must needs be perfect and permanent , when we shall please god and enjoy him in perfection to perpetuity . certainly , christians , your comforts should be now more abundant , but that they are not ripe : it is that , and not this , that is your harvest : i have told you in another book the mistake and danger of expecting too much here , and the necessity of looking and longing for that rest , if we will have peace indeed ! but , alas , how hard is this lesson learned ? unbelievers would have happiness : but how fain would they have it in the creature , rather then in god! believers would rather have their happiness in god then in the creature : but how fain would they have it without dying ? and no wonder : for when sin brought in death , even grace it self cannot love it , though it may submit to it : but though churlish death do stand in our way , why look we not at the souls admittance into rest ! and the bodies resurrection that must shortly follow ? doubtless that faith by which we are justified and saved , as it sits down on the word of truth as the present ground of its confident repose , so doth it thence look with one eye backward on the cross , and with the other forward on the crown : and if we well observe the scripture descriptions of that faith , we shall find them as frequently magnifying it , and describing it from the latter as from the former . as it is the duty and glory of faith to look back with thankful acknowledgement to a crucified christ , and his payment of our ransome : so is it the duty and glory of that same justifying saving faith to look forward with desire and hope to the return of king jesus , and the glorious celebration of the marriage of the lamb , and the sentencial justification , and the glorification of his saints : to believe these things unfeignedly which we never saw , ( nor ever spoke with man that did see ) and to hope for them so really as to let go all present forbidden pleasures , and all worldly hopes and seeming happiness , rather then to hazard the loss of them : this is an eminent part of that faith by which the just do live , and which the scripture doth own as justifying and saving : ( for it never distinguisheth between justifying faith and saving faith , as to their nature . ) it is therefore a great mistake of some to look onely at that one eye of justifying faith which looks back upon the cross , and a great mistake of them on the other hand that look onely at that eye of it which beholds the crown : both christ crucified , and christ interceding , and christ returning to justifie and glorifie , are the objects even of justifying saving faith , most strictly so called . the scripture oft expresseth the one onely : but then it still implyeth the other . the socinians erroniously therefore from heb. . ( where the examples and elogies of faith are set forth ) do exclude christ crucified , or the respect to his satisfaction , from justifying faith , and place it in a meer expectation of glory : and others do as ungroundedly affirm , that it is not the justifying act of faith which heb. . describeth , because they find not the cross of christ there mentioned . for as believing in christs blood comprehendeth the end , even the expectation of remission and glory merited by that blood : so the believing of that glory doth always imply that we believe and expect it as the fruit of christs ransome . it is for health and life that we accept and trust upon our physician : and it is for justification and salvation that we accept and trust on christ . the salvation of our souls is the end of our faith. they that question whether we may believe and obey for our own salvation , do question whether we may go to the physician , and follow his advice for health and life . why then do you that are believers , so much forget the end of your faith ? and that for which it is that you believe ? believing in christ for present mercies onely , be they temporal or spiritual , is not the true believing . they are dangerously mistaken that think the thoughts of heaven to be so accidental to the nature and work of faith , as that they tend onely to our comfort , and are not necessary to salvation it self . it is upon your apprehensions and expectations of that unseen felicity that both your peace and safety do depend . how contrary therefore is it to the nature of a believer , to forget the place of his rest and consolation ! and to look for so much of these from creatures , in this our present pilgrimage and prison , as , alas , too commonly we do ! thus do we kill our comforts , and then complain for want of them . how should you have any life or constancy of consolations , that are so seldom , so slight , so unbelieving and so heartless in your thoughts of heaven ! you know what a folly it is to expect any peace , which shall not come from christ as the fountain : and you must learn as well to understand what a folly it is to expect any solid joys , or stable peace , which is not fetcht from heaven , as from the end. o that christians were careful to live with one eye still on christ crucified , and with the other on christ coming in glory ! if the everlasting joys were more in your believing thoughts , spiritual joys would more abound at present in your hearts . it 's no more wonder that you are comfortless when heaven is forgotten , or doubtingly remembred , then that you are faint when you eat not , or cold when you stir not , or when you have not fire or clothes . but when christians do not onely let fall their expectations of the things unseen , but also heighten their expectations from the creature : then do they most infallibly prepare for their fears , and troubles , and estrangedness from god , and with both hands draw calamities on their souls . who ever meets with a distressed complaining soul , where one or both of these is not apparent ? their low expectations from god hereafter , or their high expectations from the creature now ? what doth keep us under such trouble and disquietness , but that we will not expect what god hath promised , or we will needs expect what he promised not ? and then we complain when we miss of those expectations which we foolishly and ungroundedly raised to our selves ! we are grieved for crosses , for losses , for wrongs from our enemies , for unkind or unfaithful dealings of our friends , for sickness , for contempt and dis-esteem in the world ! but who bid you look for any better ? was it prosperity , and riches , and credit , and friends , that god called you to believe for ? or that you became christians for , or that you had an absolute promise of in the word ? if you will make promises to your self , and then your own promises deceive you , whom should you blame for that ? nay do we not , as it were , necessitate god hereby , to embitter all our comforts below , and to make every creature as a scorpion to us , because we will needs make them our petty deities ? we have less comfort in them then else we might have , because we must needs have more then we should have . you might have more faithfulness from your friends , more reputation in the world , more sweetness in all your present enjoyments , if you lookt for less . why is it that you can scarce name a creature near you , that is not a scourge to you , but because you can scarce name one that is not your idol ? or , at least , which you do not expect more from , then you ought ? nay ( which is one of the saddest considerations of this kind that can be imagined ) god is fain to scourge us most even by the highest professors of religion , because we have most idolized them , and had such excessive●●●pectations from them . one wo●● 〈…〉 thought it next to an impossibili●● 〈…〉 such men , and so many of they , 〈…〉 ever have been drawn to do that against the church , against that gospel-ministry , and ordinances of god ( which once seemed dearer to them then their lives ) which hath since been done , and which yet we fear ! but a believing eye can discern the reason of this sad providence ( in part : ) never men were more idolized : and therefore no wonder if we were never so afflicted by any . alas , when will we learn by scripture and providence so to know god and the creature , as to look for more from him , and less from them ! we have looked for wonders from scotland , and what is come of it ? we looked that war should have even satisfied our desires , and when it had removed all visible impediments , we thought we should have had such a glorious reformation as the world never knew ! and now behold , a babel , and a mangled deformation ! what high expectations had we from an assembly ! what expectations from a parliament ! and where are they now ! o hear the word of the lord , ye low-spirited people ! [ cease ye from man , whose breath is in his nostrils : for wherein is he to be accounted of ? isa . . . ] [ cursed be the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the lord : for he shall be like the heath in the desart , and shall not see when good cometh . blessed is the man that trusteth in the lord , and whose hope the lord is : for he shall be as a tree planted by the waters , &c. jer. . , , , . ] [ surely men of low degree are vanity , and men of high degree are a lye : to be laid in the ballance they are altogether lighter then vanity , psal . . . ] let me warn you all , christians , for the time to come , take the creature as a creature : remember its frailty : look for no more from it then its part : if you have the nearest , dearest , godly friends , expect to feel the sting of their corruptions , as well as to tast the sweetness of their grace : and they must expect the like from you . if you ask me why i speak so much of these things here ? it is , . because i find that much of the trouble of ordinary christians comes from their crosses in the creature , and the frustration of these their sinful expectations . . and because i have said so little of it in the following directions , they being intended for the cure of another kind of trouble : therefore i have said this much here of this . having premised this advice , i take my self bound to adde one thing more : that is , an apologie for the publication of this imperfect piece : whether just or insufficient , other men must judge . i confess i am so apprehensive of the luxuriant fertility , or licenciousness of the press of late , as being a design of the enemy to bury and overwhelm in a croud those judicious , pious , excellent writings that before were so commonly read by the people , that i think few men should now print without an apologie : much less such as i ; who hath more lamented this inundation of impertinencies ! or more accused the ignorance and pride of others ●hat must needs disgorge themselves of all ●heir crudities , as if they were such pre●ious conceptions , proceeding from the holy ghost , that the world might not , without very great injury , be deprived of : and it were pity that all men should not be made partakers of them ? and how come i to go on in the same fault my self ? truly i have no excuse or argument but those of the times , necessity and providence : which how far they may justifie me , i must leave to the judge . being in company with a troubled complaining friend , i perceived that it must be some standing counsel which might be frequently perused , that must satisfactorily answer the complaints that i heard , and not a transient speech , which would quickly slip away : being therefore obliged as a pastor , and as a friend , and as a christian , to tender my best assistance for relief , i was suddenly ( in the moment of speaking ) moved to promise one sheet of paper , which might be useful to that end. which promise when i attempted to perform , the one sheet lengthened to thirty , and my one daies ( intended ) work was drawn out to a just month , i went on far before i had the least thought to let any eye behold it , except the party for whom i wrote it : but at last i perceived an impossibility of contracting , and i was presently possessed with confident apprehensions , that a copy of those directions might be useful to many other of my poor neighbours and friends that needed them ●s much : upon which apprehension i presently permitted my pen to run more at large , and to deviate from the case of the party that i wrote for : and to take in the common case of most troubled doubting souls . by that time i had finished it , i received letters from several parts , from learned and judicious divines , importuning me to print more ( having understood my intentions to desist , as having done too much already , even at first : ) i confess i was not much moved by their importunity , till they seconded it with their arguments : whereof one was , the experience of the success of former writings , which might assure me it was not displeasing to god. i had many that urged me : i had no one but my self to draw me back . i apprehended that a writing of this nature might be useful to the many weak perplexed christians through the land. two reasons did at first come in against it . the first was , that if there were no more written on this subject then doctor sibs's bruised reed , and souls conflict , and mr jos . symonds deserted souls case and cure , there need no more : especially there being also doctor prestons works , and many of perkins , to this use : and mr. ball and mr. culverwel of faith , and divers the like . to this my own judgement answered , that yet these brief directions might adde somewhat that might be useful to the weak , as to the method of their proceedings , if not to the matter : and my brethren stopt my mouth by telling me , that others had written before me of heaven and baptism : and yet my labours were not lost . next this , i thought the crudity and weakness of the writing was such , as should prohibit the publication , it being unfit to thrust upon the world , the hasty undigested lines that were written for the use of one person . to this my thoughts replied , that . for all that , it might be useful to poor women , and country people , who most commonly prove the troubled spirits for whose sakes i wrote it . had i writ for the use of learned men , i would have tried to make it fitter for their use : and if i could not , i would have suppressed it . . it was my pride that nourished this scruple , which moved me not to appear so homely to the world , and therefore i cast it by . one thing more i confess did much prevail with me to make these papers publick : and that is , the antinomians common , confident obtrusion of their anti-evangelical doctrines and methods for comforting troubled souls . they are the most notorious mountebanks in this art , the highest pretenders , and unhappiest performers , that most of the reformed churches ever knew . and none usually are readier to receive their doctrines , then such weak women or unskilful people , that being in trouble , are like a sick man in great pain , who is glad to hear what all can say , and to make trial of every thing by which he hath any hope of ease . and then there is so much opium in these mountebanks nepenthes , or antidote of rest : so many principles of carnal security and presumption , which tend to the present case of the patient , ( whatever follow ) that it is no wonder if some well-meaning christians do quickly swallow the bait , and proclaim the rare effects of this medicament , and the admirable skil of this unskilful sect , to the ensnaring of others , especially that are in the like distress . especially when they meet with some divines of our own , who do deliver to them some master-points of this systeme of mistakes , which are so necessarily concatenated to the rest , that they may easily see , if they have one , they must have all , unless they will hold contradictions . as to instance in the doctrine of justification before faith : or the dissolving the obligation to punishment ( which is nothing but remission of sin ) before faith : so that nothing remains since christs death ( as some ) or since gods decree ( as others ) but onely to have our pardon manifested , or to be justified in conscience , or ( as some phrase it ) to have that justification which is terminated in conscience . there is a very judicious man , mr. benjamin woodbridge of newbury hath written so excellent well against this errour , and in so small room , being but one sermon , that i would advise all private christians to get one of them , and peruse it , as one of the best , easiest , cheapest preservatives against the contagion of this part of antinomianism . i had not troubled the reader with this apologie , had i thought so well of this writing as to be a sufficient apologie for it self : or had i not taken it for a hainous crime to speak idly in print . for the doctrine here contained , it is of a middle strain , between ( i think ) the extreams of some others . i have laboured so to build up peace , as not thereby to fortifie presumption . and perhaps in some points you may see my meaning more plainly , which through the obscurity of former writings i was mis-understood in . as for the manner of this writing , i must desire them that expect learning or exactness , to turn away their eyes : and know , that i wrote it not for such as they . i use not to speak any thing b●● plain english to that sex , or to that us● and end for which i wrote these lines i wrote to the utmost verge of my paper before i thought to make it publick , an● so had no room for marginal quotations ▪ ( nor time to transcribe that copy that might have room ) nor indeed much min● of them , if i had had both room and time . as in all the removes of my life ● have been still led to that place or state which was furthest from my own thoughts , and never designed or contrived by my self : so all the writings that yet i have published are such as have been by some sudden unexpected occasion extorted from me , while those that i most affected have been stifled in the conception : and those that i have most laboured in , must lie buried in the dust : that i may know it's god that is the disposer of all . experience perswadeth me to think , that god , who hath compelled me hereto , intendeth to make this hasty writing a means for the calming of some troubled souls : which if he do , i have my end. if i can do nothing to the ●hurches publick peace , either through my own unskilfulness and unworthiness , or through the prevalency of the malady : yet will it be my comfort to further the peace of the poorest christian . ( though to the former also i shall contribute my best endeavours : and am with this sending to the press some few sheets to that end , with our worcestershire agreement . ) the full accomplishment of both : the subduing of the prince of darkness , confusion and contention : the destroying of that pride , self-esteem , self-seeking , and carnal-mindedness , which remaining even in the best , are the disturbers of all peace : the fuller discovery of the sinfulness of impeaceable principles , dispositions and practices : the nearer closure of all true believers , and the hastning of the churches everlasting peace : these are his daily prayers , who is may . . a zealous desirer of the peace of the church , and of every faithful soul , richard baxter ▪ the contents . the case to be resolved . pag. . direction i. discover the true cause of your trouble . the continued necessity of a standing ministry . direction ii. discover well how much of your trouble is from melancholy , or from outward crosses , and apply the remedy accordingly . direction iii. lay first in your understanding sound and deep apprehensions of gods nature . the benefits that arise from the apprehensions of gods goodness . direction iv. get deep apprehensions of the gracious nature and office of the mediator . direction . v. believe and consider the full sufficiency of christs sacrifice and ransome for all . direction vi. apprehend the freeness , fulness and universality of the law of grace , or conditional grant of pardon and salvation to all men , if they will repent and believe . direction vii . understand the difference between general grace and special , and between the possibility , probability , conditional certainty , and absolute certainty of your salvation , and so between the several degrees of comfort that these severals may afford ▪ how much comfort the unconverted may receive from general grace . direction viii . understand rightly the true nature of saving faith. direction ix . next perform the condition by actual believing . object . i am not able to believe : answered direction how to get faith. how far the prayers of the wicked are acceptable . direction x. next review your own believing , and thence gather assurance . the witness of the spirit , and spirit of adoption , what they are . , whether it be a legal departing from christ , or any sinful trusting in our own righteousness , to gather peace , comfort or assurance from signs within us ? twenty arguments proving it lawfvl to gather comfort or assurance from gods graces in us ▪ direction xi . make use in trial of none but infallible signs . five certain signs , together comprizing the description of a true christian . twenty observable explicatory points for the right understanding of these signs . direction xii . know , that assurance of justification , or right to salvation , cannot be gathered from the least degree of saving grace . proved from the many exceeding difficulties that must be overcome by all that will have assurance in ordinary ways : and from other reasons . direction xiii . the first time of our receiving or acting saving grace , and so of our justification and adoption , cannot ordinarily be known . to affirm that saving sincerity of grace lieth but in a gradual natural-difference is no diminution of the glory of grace . direction xiv . know that assurance is not the lot of the ordinary sort of true christians , but onely of a few of the strongest , most active , watchful and obedient , proved . the observation of the confessions of the godly in this . direction xv. know that even many of the stronger and more obedient who have assurance of their conversion , are yet unassured of their salvation , for want of assurance to persevere . the authors free confession of his own state , and judgement herein . direction xvi . there are many grounds to discover a probability of saving grace , where we cannot yet discern a certainty : and you must learn , next to the comforts of general grace , to receive the comforts of the probability of special grace , before you expect or are ripe for the comforts of assurance ▪ proved that a christian may live a joyful life without assurance . direction xvii . improve your own and others experiences to strengthen your probabilities . direction xviii . know that god hath not commanded you to believe that you do believe , nor that you are justified , or shall be saved ( but onely conditionally ) and therefore your assurance is not a certainty properly of divine faith. it is not unbelief or desperation in christians which is commonly called so . direction xix . know that those few that do attain to assurance , have it not constantly . direction xx. never expect so much assurance on earth as shall set you above all possibility of the loss of heaven , and above all apprehensions of real danger . the usefulness of apprehension of danger opened . direction xxi . be glad of a setled peace , and look not too much after raptures and strong feelings of comfort : and if you have such , expect not a constancy of them . direction xxii . spend more time and care about your duty then your comforts , and to get and exercise and increase grace , then to discern the certainty of it . direction xxiii . think not that those doubts and troubles which are caused and continued by wilful disobedience , will ever be well healed but by the healing of that disobedience , or that such can be cured by the same means , as obedient doubting christians may . how far a christian can or cannot do the good he would . three sorts of sins of infirmity , or so called , opened . the state of a christian under gross sin , doubtful . proved , that assurance dependeth much on careful obedience ; and that when all is done , the most obedient believer will ordinarily have most and best assurance of his sincerity and salvation . the use of the former direction . the doubtings of most christians that have the free use of reason , are fed by some sin . ibid. the sins which troubled christians should most search after , are . contrary carnal interest encroaching on christs interest . . in the understanding , enumerated as against each person in the trinity . . in the will and affections . . pride . . covetousness . . voluptuousness . these are considered here as against god himself , and so as against the first commandment . . actual sins against the other commandments . especially suspect . unmercifulness and rigid censoriousness of others . . unpeaceableness in family , neighbourhood , church , &c. direction xxiv . content not your self with a cheap religiousness , and to serve god with that which cost you little or nothing : and take every call to costly duty or suffering for christ as a prize put into your hand for advancing your comforts . remember this ; . in preventing sin . . in rising from sin . . in performance of duty . direction xxv . study the great art of doing good , and let it be your every-days contrivance , care and business , how to lay out all your talents to the greatest advantage . applyed to our rulers , and to rich men . direction xxvi . trouble not your soul with needless scruples : nor make your self more work then god hath made you , by feigning that unlawful which god hath not forbidden ; or by placing your religion in will-worship , or overmuch rigour to your body , &c. what it is to be righteous over-much ? the question answered , whether all virtue be in the middle ? and whether we can love or serve god too much ? all over-doing in gods work is un-doing . the devil is most zealous in over-doing . a sad instance how much the devil hath got by over-doing . . in doctrine , against hereticks , by adding to the creed , and forsaking scripture-phrase . . in discipline . . in government or church-power . . in worship . . in reformation , especially of late . the devil goes beyond christ in all these , when he once fals to work . direction xxvii . when god hath discovered your sincerity to you , fix it in your memory that it may be useful for the time to come ; and leave not your soul open to new apprehensions : except in case of notable declinings , or gross sinning . proved , that in these excepted cases even the justified may question their sincerity and justification . direction xxviii . beware of perplexing mis-interpretations of . scriptures . . providences . . sermons . and be willing that ministers should preach most searchingly and rouzingly for the good of others , without mis-applying it to your self . direction xxix . distinguish carefully between causes of doubting , and causes of meer humiliation and amendment : god calleth you very often to humiliation when he calleth you not to doubting . twenty ordinary doubts resolved . . about knowing the time and manner of conversion . . about humiliation . . of receiving religion by education . . about deadness , hard-heartedness , and not weeping for sin . . about backwardness to duty , and not delighting in it . . about doing all out of slavish fear . . not able to believe . . strangeness to the witness of the spirit , joy in the holy ghost , and communion with god. . . want of the spirit of prayer . . unprofitableness through want of gifts . . greatness of sin and unworthiness . a twofold worthiness and righteousness . . want of a deep hatred to sin : fear lest stronger temptation would overthrow us . . fear of committing the unpardonable sin against the holy ghost . . lest it be too late , and the time of grace be past ▪ time of grace past in a double sense . . sinning since profession against conscience , on deliberation . . not overcoming corruptions , and not growing in grace . . blasphemous and unbelieving thoughts . . fears of death . . heavy afflictions . . not being afflicted . direction xxx . carefully discern whether your doubts are such as must be cured by the consideration of general or of special grace ▪ and be sure that when you lose the sight of certain evidence , that you let not go probabilities : or at the worst when you are beaten from both , and judge your self . graceless , yet lose not the comforts of general grace . direction xxxi . in all pressing necessities take the advice of your pastors . . keep it not secret . . in what cases to seek advice . . to what ends. . of what sort of ministers , and whom to avoyd . . in what manner to open your case . objections answered against confessing sin to pastors . reasons why ministers have not fully acquainted their people with the great duty of confessing and opening their case to them . direction xxxii . understand that the height of christian life , and the greatest part of your duty , lyeth in a loving delight in god , and a thankful and chearful obedience to his will : which you must be still endeavouring ; and subordinate all other duties to these . ministers and christians should keep the lords day as a day of thanksgiving for the work of redemption , and spend more of it in praises , psalms , hymns , &c. and less in confessing , &c. how christians wrong christ and religion , and contradict the main design of grace by their sad dejected lives . stand not complaining and doubting , but chearfully amend and obey . errata . pag. . lin . . for quit r. quiet . p. . l. . before arise put or . p. . l. , . for define put explain . p. . l. . after bad make a stop . p. . l. . for given r. even . p. . l. . for their r. the. p. . l. . for and r. are . p. . l. . for nobility r. mobility . p. . l. . for our faith r. one saith . p. . l. . between the two it s put as . p. . l. . r. thankfully . the right method for a setled peace of conscience and spirituall comfort . in xxxii . directions . it must be understood , that the case here to be resolved is not , how an unhumbled prophane sinner that never was convinced of sin and misery , should be brought to a setled peace of conscience . their carnall peace must first be broken , and they must be so far humbled , as to finde the want and worth of mercy , that christ and his consolations may not seem contemptible in their eyes . it is none of my business now , to give any advice for the furthering of this conviction or humiliation . but the case in hand is ; how a sinner may attain to a setled peace of conscience , and some competent measure of the joy of the holy ghost , who hath been convinced of sin and misery , and long made a profession of holiness , but liveth in continuall doubtings of their sincerity , and fears of gods wrath , because of an exceeding deadness of spirit , and a want of that love to god , and delight in him , and sweetness in duty , and witness of the spirit , and communion with god , and other the like evidences which are found in the saints . how far the party is right or wrong in the discovery of these wants , i now meddle not . whether they judge rightly or wrongly the directions may be usefull to them . and though i purposely meddle not with the unhumbled that feel not the want of christ and mercy , yet most that falls may be usefull to all that profess the christian faith . for i shall study so to avoid the extreames in my doctrinall directions , as may conduce to your escaping the desperate extremes , of vngrounded comforts , and causless terrours , in your own spirit . of my directions the first shall be only generall , and the rest more particular ▪ and in all of them i must intreat you . to observe the order and method as well as the matter ; and that you would practise them in the same order as i place them . . and to remember that it is not only comfortable words , but it is directions for your own practice which here i prescribe you : and therefore that it is not the bare reading of them that will cure you ; but if you mean to have the benefit of them , you must bestow more time in practising them then i have done in penning them : yea you must make it the work of your life . and let not that startle you or seem tedious to you ; for it will be no more grievous a work to a well tempered soul , then eating , or drinking , or sleep , or recreation is to a healthfull body ; and then it is to an honest woman to love and delight in her husband and her children : which is no grievous task . direction i. . get as clear a discovery as you can of the true cause of your doubts and troubles : for if you should mistake in the cause , it would much frustrate the most excellent means for the cure. the very same doubts and complaints may come from severall causes in severall persons , and therefore admit not of the same way of cure : sometime the cause begins in the body , and thence proceedeth to the minde : sometime it begins in the minde , and thence distempereth the body : sometime in the minde , it is most or first from worldly crosses and thence proceedeth to spirituall things : and of spirituall matters , sometimes it begins upon scruples or differences in religion , or points of doctrine : sometimes and most commonly , from the ●ense of our own infirmities : sometimes it is only from ordinary infirmities : sometimes from some extraordinary decayes of inward grace : sometime from the neglects of some weighty duty : and sometimes from the deep wounds of some heynous secret , or scandalous sin : and sometimes it is meerly from the fresh discovery of that which before we never did discern : and sometimes from the violent assault of extraordinary temptations : which of these is your own case , you must be carefull to finde out , and to apply the means for cure accordingly . even of true christians , the same means will not fit all . the difference of natures as well as of actuall cases must be considered . one hath need of that tender handling which would undo another : and he again hath need of that rowsing which another cannot bear . and therefore understand that when i have given you all the directions that i can , i must ( in the end hereof ) advise you to take the counsel of a skilfull minister in applying and making use of them : for it is in this , as in the case of physick : when we have written the best books of receipts , or for methodicall cures , yet we must advise people to take heed how they use them without the advice of a learned and faithfull physitian . for medicines must not be only fitted to diseases but to bodies . that medicine will kill one man , which will cure another of the same distemper : such difference there may be in their age , strength , complexion and other things . so is it much in our present case . and therefore as when all the physick books in the world are written , and all receipts known , yet will there be still a necessity of physitians ; so when all discoveries and directions are made in divinity , there will still be a necessity of a constant standing ministry . and as ignorant women and emprikes do kill oft times more then they cure , though they have the best receipts , for want of judgment and experience to use them aright : so do ignorant teachers and guides by mens souls , though they can say the same words as a judicious pastor , and repeat the same texts of scripture . not that i mean , that such can do no good : yes , much no doubt , if they will humbly , compassionately and faithfully improve their talents , within the verge of their own calling : which if they go beyond , ordinarily a remarkable judgment followeth their best labours ; both to the churches and particular souls that make use of them . and therefore because ( if my conjectural prognisticks fail not , as i daily pray they may ) we are like to be more tried and plagued this way , then ever were any of our fore-fathers since adams dayes till now , and seeing this is the hour of our temptation , wherein god is purposely separating the chaff , and discovering to the world , the dangers of injudicious misguided zeal ; i shall therefore both first and last advise you , as ever you would have a setled peace of conscience , keep out of the hand of vagrant and seducing mountebanks , under what names , or titles , or pretences soever they may assault you . especially suspect all that bestow as much pains to win you to their party , as to win you to christ . direction ii. . make as full a discovery as you can , how much of the trouble of your minde doth arise from your melancholy , and bodily distempers , and how much from discontenting afflictions in your worldly estate , or friends , or name . and according to your discovery make use of the remedy . i put these two causes of trouble here together in the beginning , because i will presently dismiss them , and apply the rest of these directions only to those troubles that are raised from sins and wants in grace . . for melancholy , i have by long experience found it to have so great and common a hand in the fears and troubles of minde , that i meet not with one of many that live in great troubles and fears for any long time together , but melancholy is the main seat of them : though they feel nothing in their body , but all in their minde . i would have such persons make use of some able godly phisitian , and he will help them to discern how much of their trouble comes from melancholy . where this is the cause , usually the party is fearfull of almost every thing : a word , or a sudden thought will disquiet them : sometime they are sad and scarce know why : all comforts are of no continuance with them : but as soon as you have done comforting them , & they be never so well satisfied , yet the trouble returns in a few dayes or hours , as soon as the dark and troubled spirits return to their former force : they are still addicted to musing and solitariness , and thoughts will run in their mindes , that they cannot lay them by : if it go any thing farre ; they are almost alwayes assaulted with temptations to blasphemy , to doubt whether there be a god , or a christ , or the scriptures be true ; or whether there be a heaven or a hell : and oft tempted to speak some blasphemous words against god ; and this with such importunity that they can hardly forbear : and oft times they are tempted to make away themselves . when it goes so farre , they are next to the loss of the use of reason , if it be not prevented . now to those that finde that melancholy is the cause of their troubles i would give this advice . . expect not that rational , spiritual remedies should suffice for this cure : for you may as well expect that a good sermon or comfortable words should cure the falling sickness , or palsie , or a broken head , as to be a sufficient cure to your melancholy fears . for this is as reall a bodily disease as the other : only because it works on the spirits and phantasie , on which words of advice do also work , therefore such words , and scripture , and reason , may somewhat resist it , and may palliate or allay some of the effects at the present : but as soon as time hath worn off the force and effects of these reasons , the distemper presently returns . for the humour hath the advantage . of continuall presence , . of a more necessary , naturall and sensible way of working . as if a man be in an easie lethargy ; you may awake him so long as you are calling on him aloud , but as soon as you cease , he is asleep again : such is the case of the melancholy in their sorrows : for it is as natural for melancholy to cause fears and disquietness of minde , as for phlegme in a lethargy to cause sleep . do not therefore lay the blame on your books , friends , counsels , instructions ( no nor all on your soul , ) if these troubles be not cured by words . but labour to discern truly how much of your trouble comes this way , and then fix it in your minde in all your enquiries , reading and hearing , that it is the other part of your trouble which is truly rational , and not this part of it which is from melancholy , that these means were ordained to remove ( though god may also bless them extraordinarily to do both . ) only constant importunate prayer , is a fit and special means for the curing of all . . when you have truly found out , how much of your disquietness proceeds from melancholy , acquit your soul from that part of it : still remember in all your self-examinations , self-judgings and reflections on your heart , that it is not directly to be charged with those sorrowes that come from your spleen : save only remotely , as all other diseases are the fruits of sin : as a lethargick dullness is the deserved fruit of sin ; but he that should charge it immediatly on his soul , should wrong himself , and he that would attempt the cure must do it on the body . . if you would have these fears and troubles removed , apply your self to the proper cure of melancholy . . avoid all passions of sorrow , fear and anger as much as you can ; and all occasions of discontent and grief . . avoid much solitariness , and be most commonly in some cheerfull company : not that i would have you do as the foolish sinners of the world do , to drink away melancholy , and keep company with sensual , vain and unprofitable persons that will draw you deeper into sin , and so make your wound greater instead of healing it , and multiply your troubles when you are forced to look back on your sinfull loss of time : but keep company with the more cheerfull sort of the godly : there 's no mirth like the mirth of believers , which faith doth fetch from the bloud of christ , and from the promises of the word , and from experiences of mercy , and from the serious fore-apprehensions of our everlasting blessedness . converse with men of strongest faith that have this heavenly mirth , and can speak experimentally of the joy of the holy ghost ; and these will be a great help to the reviving of your spirit , and changing your melancholy habit , so far as without out a physitian it may be expected . yet sometimes it may not be amiss to confer with some that are in your own case , that you may see that your condition is not singular : for melancholy people in such distresses are ready to think , that never any was in the case as they are in , or at least , never any that were truly godly : when you hear people of the most upright lives and that truly fear god , to have the very same complaints as you have your self , it may give you some hopes that it is not so bad as you before did imagin . however be sure that you avoid solitariness as much as you well can . . also take heed of too deep , fixed , musing thoughts : studying and serious meditating be not duties for the deeply-melancholy ( as i shall shew more in the following directions : ) you must let those alone till you are better able to perform them ; lest by attempting those duties which you cannot perform , you shall utterly disable your self from all : therefore i would advise you , by all means to shake and rowse your self out of such musings , and suddenly to turn your thoughts away to something else . . to this end , be sure that you avoid idleness and want of imployment : which as it is a life not pleasing to god , so is it the opportunity for melancholy thoughts to be working , and the chiefest season for satan to tempt you . never let the devil finde you unimployed : but see that you go cheerfully about the works of your calling , and follow it with diligence ; and that time which you redeem for spiritual exercises , let it be most spent in thanksgiving , and prayses , and heavenly conference . these things may do much for prevention , and abating your disease if it be not gone too far : but if it be , you were best have recourse to the physitian , and expect gods blessing in the use of means : and you will finde when your body is once cured , the disquietness of your minde will vanish of it self . . the second part of this direction was , that you take notice how much of your disquietness may proceed from outward crosses : for it is ordinary for these to lye at the root and bring the heart into a disquiet and discontent , and then trouble for sin doth follow after . alas , how oft have i seen that verified of the apostle , cor. . . the sorrow of the world worketh death . how many even godly people have i known , that through crosses in children or friends , or losses in their estates , or wrongs from men , or perplexities that through some unadvisedness they were cast into , or the like , have fallen into mortall diseases , or into such a fixed melancholy , that some of them have gone besides themselves , and others have lived in fears and doubting ever after , by the removall of the disquietness to their consciences ? how sad a thing is it , that we should thus add to our own afflictions ? and the heavier we judge the burden , the more we lay on ! as if god had not done enough , or would not sufficiently afflict us ? we may more comfortably bear that which god layeth on us , then that which we immediately lay upon our selves ! crosses are not great or small according to the bulk of the matter , but according chiefly to the minde of the sufferer . or else how could holy men rejoyce in tribulation , and be exceeding glad that they are accounted worthy to suffer for christ ? reproaches , wrongs , losses are all without you : unless you open them the door wilfully your self , they cannot come in to the heart . god hath not put the joy or grief of your heart in any other mans power , but in your own . it is you therefore that do your selves the greatest mischief . god afflicts your body , or men wrong you in your state of name ( a small hurt if it go on further ; ) and therefore you will afflict your soul ! but a sadder thing yet is it to consider of , that men fearing god should so highly value the things of the world . they who in their convenants with christ are engaged , to renounce the world , the flesh and the devil ! they that have taken god in christ for their portion , for their all ! and have resigned themselves and all that they have to christs dispose ! whose very business in this world , and their christian life , consisteth so much in resisting the devil , mortifying the flesh , and overcoming the world : and it is gods business in his inward works of grace , and his outward teachings , and sharp afflictions , and examples of others , to convince them of the vanity and vexation of the world , and throughly to wean them from it : and yet that it should be so high in their estimation , and sit so close to their hearts , that they cannot bear the loss of it without such discontent , disquiet and distraction of minde : yea though when all is gone , they have their god left them , they have their christ still , whom they took for their treasure , they have opportunities for their souls , they have the sure promise of glory , yea and a promise , that all things shall work together for their good ; yea and for that one thing that is taken from them , they have yet a hundred outward mercies remaining ; that yet even believers should have so much unbelief ! and have their faith to seek when they should use it and live by it ! and that god should seem so small in their eyes as not to satisfie or quit them , unless they have the world with him ; and that the world should still seem so amiable , when god hath done so much to bring it into contempt ! truly this ( and more ) shews that the work of mortification is very imperfect in professors , and that we bend not the force of our daily strivings and endeavours that way . if christians did bestow but as much time and pains , in mortifying the flesh , and getting down the interest of it in the soul , that christs interest may be advanced , as they do about controversies , external duties , formalities , tasks of devotion , and self tormenting fears , o what excellent christians should we then be ! and how happily would most of our disquiet be removed ! alas , if we are so unfit to part with one outward comfort now , upon the disposal of our fathers providence , how should we forsake all for christ ? or what shall we do at death when all must be parted with . as ever therefore you would live in true christian peace , set more by christ , and less by the world , and all things in it ; and hold all that you possess , so loosely , that it may not be grievous to you when you must leave them . so much for the troubles that arise from your body and outward state : all the rest shall be directed for the curing of those troubles that arise immediatly from more spiritual causes . direction iii. . be sure that you first lay sound apprehensions of gods nature , in your understanding : and lay them deeply . this is the first article of your creed , and the first part of life eternal , to know god! his substance is quite past humane understanding ; therefore never make any attempt to reach the knowledge of it , or to have any positive conceivings of it , for they will be all but idols , or false conceptions : but his attributes are manifested to our understandings . well , consider , that even under the terrible law , when god proclaims to moses his own name , and therein his nature , exod. . , . the first and greatest part is , the lord , god , mercifull and gracious , long suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin . and he hath sworn that he hath no pleasure in the death of a sinner , but rather that he return and live . think not therefore of gods mercifulness , with diminishing , extenuating thoughts , nor limit it by the bounds of our frail understandings ; for the heavens are not so far above the earth , as his thoughts and wayes are above ours . still remember that you must have no low thoughts of gods goodness ; but apprehend it as bearing proportion with his power . as it is blasphemy to limit his power , so it is to limit his goodness . the advantages that your soul will get by this right knowledge and estimation of gods goodness , will be these . . this will make god appear more amiable in your eyes ; and then you will love him more readily and abundantly . and love . is effectually consolatory in the very working : so much love , usually so much comfort ( i mean this love of complacency : for a love of desire there may be without comfort . ) . it will breed perswasions of gods love to you again , and so comfort . . it will be an unquestionable evidence of true grace , and so comfort . the affections follow the understandings conceptions . if you think of god as one that is glad of all advantages against you , and delighteth in his creatures misery , it is impossible you should love him . the love of our selves is so deeply rooted in nature , that we cannot lay it by , nor love any thing that is absolutely and directly against us . we conceive of the devil as an absolute enemy to god and man , and one that seeks our destruction , and therefore we cannot love him : and the great cause why troubled souls do love god no more , is because they represent him to themselves in an ugly , odious shape : to think of god , as one that seeks and delighteth in mans ruine , is to make him as the devil ; and then what wonder if in stead of loving him , and delighting in him , you tremble at the thoughts of him , and fly from him ! as i have observed children , when they have seen the devil painted on a wall , in an ugly shape , they have partly feared , and partly hated it : if you do so by god in your fancy , it is not putting the name of [ god ] on him when you have done , that will reconcile your affections to him , as long as you strip him of his divine nature . remember the holy ghost's description of god , joh . . god is love. write these words deep in your understanding . . hereby you will have this advantage also , that your thoughts of god will be more sweet and delightfull to you : for as glorious and beautifull sights to your eyes , and melodious sounds to your ears , and sweet smels , tastes , &c. are all delightfull : when things deformed , stinking , &c. are all loathsome : and we turn away from one with abhorrency , but for the other , we would often see , taste , &c. and enjoy them : so is it with the objects of our minde ; god hath given no command for duty , but what most perfectly agreeth with the nature of the object . he hath therefore bid us , love god and delight in him above all , because he is above all in goodness , even infinitely and unconceivably good : else we could not love him above all , nor would he ever command us so to do : the object is ever as exactly fitted to its part ( as to draw out the love and delight of our hearts ) as the precept is on its part ( to oblige us to it . ) and indeed the nature of things is a precept to duty , and it which we call , the law of nature . . hereupon will follow this further advantage , that your thoughts will be both easilyer drawn toward god , and more frequent and constant on him . for delightfull objects draw the heart to them , as the loadstone doth the iron : how gladly , and freely , and frequently do you think of your deerest friends ? and if you did firmly conceive of god , as one that is ten thousand times more gracious , loving and amiable then any friend that you have in the world , it would make you not only to love him above all friends , but also more freely , delightfully and unweariedly to think of him . . and then you would hence have this further advantage , that you would have lesse backwardness to any duty , and lesse weariness in duty : you would finde more delight in prayer , meditation and speech of god , when once god himself were more lovely and delightfull in your eyes . . all these advantages would produce a further , that is , the growth of all your graces : for its impossible but this growth of love , and frequent delightfull thoughts of god and addresses to him , should cause an increase of all the rest . . hereupon your evidences would be more clear and discernable : for grace in strength and action would be easily found : and would not this resolve all your doubts at once ? . yea the very exercise of these severall graces would be comfortable . . and hereupon you would have more humble familiarity and communion with god : for love , delight and frequent addresses would overcome strangeness and disacquaintance , which make us fly from god , as a fish , or bird , or wild beast will from the face of a man , and would give us access with boldness and confidence . and this would banish sadness and terrour , as the sun dispelleth darkness and cold . . at least you would hence have this advantage , that the fixed apprehension of gods goodness and mercifull nature , would cause a fixed apprehension of the probability of your happiness , as long as you are willing to be happy in gods way . for reason will tell you , that he who is love it self , and whose goodness is equal to his almightiness , and who hath sworn , that he hath no pleasure in the death of a sinner , but rather that he repent and live , will not destroy a poor soul that lyeth in submission at his feet , and is so far from resolved rebellion against him , that it grieveth that it is no better and can please him no more . . however , these right apprehensions of god , would overcome those terrours which are raised only by false apprehensions of him : and doubtless a very great part of mens causeless troubles , are raised from such misapprehensions of god. for satan knows that if he can bring you to think of god as a cruel tyrant , and bloudthirsty man-hater , then he can drive you from him in terrour , and turn all your love and cheerfull obedience into hatred and slavish fear . i say therefore again , do not only get , but also fix deep in your understanding , the highest thoughts of gods natural goodness and graciousness that possibly you can raise : for when they are at the highest , they come short ten thousand fold . object . but , gods goodness lyeth not in mercy to men , as i have read in great divines : he may be perfectly good , though he should for ever torment the most innocent creatures ? answ . these are ignorant presumptuous intrusions into that which is unsearchable . where doth scripture say as you say ? judge of god as he revealeth himself , or you will but delude your self and abuse him . all his works represent him mercifull : for his mercy is over all his works , and legible in them all . his word saith , he is good and doth good , psal . . . and . . how himself doth proclaim his own name , exod. . , . i told you before . the most mercifull men are his liveliest image : and therefore he plants mercy in them in their conversion , as a principal part of their new nature : and commands of mercifulness are a great part of his law ; and he bids us , be mercifull as our heavenly father is mercifull , luk. . . now if this were none of his nature , how could he be the pattern of our new nature herein ? and if he were not infinitely mercifull himself , how could we be required to be mercifull as he is ? who dare say , i am more mercifull then god ? object . but god is just as well as mercifull : and for all his mercifull nature , he will damn most of the world for ever in hell . answ . . but james saith , mercy rejoiceth against judgement , jam. . . . god is necessarily the governour of the world ( while there is a world ) and therefore must govern it in justice , and so must not suffer his mercy to be perpetually abused by wicked , wilfull , contemptuous sinners . but then consider two things ; . that he destroyeth not humble souls that lye at his feet , and are willing to have mercy on his easie termes ; but only the stubborn despisers of his mercy : he damneth none but those that will not be saved in his way ; that is , that will not accept of christ and salvation freely given them ( i speak of those that hear the gospel : for others their case is more unknown to us : ) and is it any diminution to his infinite mercy , that he will not save those that will not be intreated to accept of salvation ? . and consider how long he useth to wait on sinners , and even beseech them to be reconciled to him , before he destroyeth them : and that he heapeth multitudes of mercies on them , even in their rebellion , to draw them to repentance and so to life ? and is it unmercifulness yet if such men perish ? object . but if god were so infinite in mercy , as you say , why doth he not make all these men willing , that so they may be saved ? answ . god having created the world and all things in it , at first , did make them in a certain nature and order , and so stablish them , as by a fixed law : and he thereupon is their governour , to govern every thing according to its nature . now mans nature was to be principled with an inclination to his own happiness , and to be lead to it by objects in a morall way , and in the choice of means to be a free agent , and the guider of himself under god. as governour of the rational creature , god doth continue that same course of ruling them by laws , and drawing them by ends and objects , as their natures do require : and in this way he is not wanting to them : his laws are now laws of grace , and universal in the tenour of the free gift and promise : for he hath there given life in christ to all that will have it : and the objects propounded are sufficient in their kinde , to work even the most wonderfull effects on mens souls ; for they are , god himself , and christ , and glory : besides , god giveth men natural faculties , that they may have the use of reason ; and there is nothing more unreasonable then to refuse this offered mercy . he giveth inducing arguments in the written word and sermons ; and addeth such mercies and afflictions that one would think should bow the hardest heart . besides , the strivings and motions of his spirit within , which are more then we can give an account of . now is not this as much as belongs to god as governour of the creature according to its nature ? and for the giving of a new nature , and creating new hearts in men , after all their rebellious rejecting of grace , this is a certain miracle of mercy , and belongs to god in another relation ( even as the free chooser of his elect , ) and not directly as the governour of the universe . this is from his special providence , and the former from his general . now special providences are not to be as common as the general , nor to subvert gods ordinary established ▪ course of government . if god please to stop jordan , and dry up the red sea for the passage of the israelites , and to cause the sun to stand still for joshua , must he do so still for every man in the world , or else be accounted unmercifull ? the sense of this objection is plainly this : god is not so rich in mercy , except he will new make all the world , or govern it above its nature . suppose a king know his subjects to be so wicked , that they have every one a full design to famish or kill themselves , or poison themselves with something which is enticing by its sweetness . the king not only makes a law , strictly charging them all to forbear to touch that poison , but he sendeth special messengers to entreat them to it , and tell them the danger ? if these men will not hear him , but wilfully poison themselves , is he therefore unmercifull ? but suppose that he hath three or four of his sons that are infected with the same wickedness , and he will not only command and intreat them , but he will also lock them up , or keep the poison from them , or will feed them by violence with bitter food ? is he unmercifull unless he will do so by all the rest of his kingdom ? lastly , if all this will not satisfie you ; consider , . that it is most certain that god is love , and infinite in mercy , and hath no pleasure in the death of sinners . . but it is utterly uncertain to us , how god worketh on mans will inwardly by his spirit . . or yet what intollerable inconvenience there may be , if god should work in other wayes , therefore we must not upon such uncertainties , deny certainties ; nor from some unreasonable scruples about the manner of gods working grace , deny the blessed nature of god , which himself hath most evidently proclaimed to the world . i have said the more of this , because i finde satan harp so much on this string , with many troubled souls , especially on the advantage of some common doctrines . for false doctrine still tends to the overthrow of solid peace and comfort . remember therefore before all other thoughts for the obtaining of peace , to get high thoughts of the gracious and lovely nature of god. direction iv. . next this , be sure that you deeply apprehend the gracious nature , disposition and office of the mediator jesus christ . though there can no more be said of the gracious nature of the son , then of the father's , even , that his goodness is infinite ; yet these two advantages this consideration will add unto the former . . you will see here goodness and mercy in its condescension , and neerer to you then in the divine nature alone it was . our thoughts of god are necessarily more strange , because of our infinite distance from the godhead : and therefore our apprehensions of gods goodness will be the lesse working , because lesse familiar . but in christ god is come down into our nature , and so infinite goodness and mercy is incarnate . the man christ jesus is able now to save to the utmost all that come to god by him . we have a mercifull high priest that is acquainted with our infirmities . . herein we see the will of god putting forth it self for our help in the most astonishing way that could be imagined . here is more then meerly a gracious inclination . it s an office of saving and shewing mercy also that christ hath undertaken ; even to seek and to save that which was lost : to bring home straying souls to god : to be the great peace-maker between god and man : to reconcile god to man and man to god : and so to be the head and husband of his people . certainly the devil strangely wrongeth poor troubled souls in this point ; that he can bring them to have such hard suspicious thoughts of christ , and so much to overlook the glory of mercy which so shineth in the face of the son of mercy it self . how can we more contradict the nature of christ , and the gospel-description of him , then to think him a destroying hater of his creatures , and one that watcheth for our halting , and hath more mind to hurt us then to help us ? how could he have manifested more willingness to save ? and more tender compassion to the souls of men , then he hath fully manifested ? that the godhead should condescend to assume our nature , is a thing so wonderfull even to astonishment , that it puts faith to it to apprehend it : for it is ten thousand times more condescension , then for the greatest king to become a fly or a toad to save such creatures . and shall we ever have low and suspicious thoughts of the gracious and mercifull nature of christ after so strange and full a discovery of it ? if twenty were ready to drown in the sea , and if one that were able to swim and fetch them all out , should cast himself into the water , and offer them his help , were it not foolish ingratitude for any to say , i know not yet whether he be willing to help me , or not ; and so to have jealous thoughts of his good will ; and so perish in refusing his help ? how tenderly did christ deal with all sorts of sinners ? he professed that he came not into the world to condemn the world , but that the world through him might be saved . did he weep over a rejected unbeleeving people , and was he desirous of their desolation ? how oft would he have gathered them as a hen gathereth her chickens under her wings ( mark , that he would have done this for them that he cast off ) and they would not ? when his disciples would have had fire come down from ▪ heaven to consume those that refused him , he reproves them , and tells them , they kn●w not of what spirit they were of ( the common case of them that miscarry , by suffering their zeal to overrun their christian wisdome and meekness . ) yea he prayeth for his crucifyers , and that on the crosse , not forgetting them in the heat of his sufferings : thus he doth by the wicked : but to those that follow him his tenderness is unspeakable , as you would have said your self if you had but stood by and seen him washing his disciples feet , and wiping them ; or bidding thomas put his fingers into his side , and be not faithless but beleeving . alas that the lord jesus should come from heaven to earth , from glory into humane flesh , and passe through a life of misery to a crosse , and from the crosse to the grave , to manifest openly to the world the abundance of his love , and the tenderness of his heart to sinners , and that after all this we should suspect him of cruelty , or hardheartedness and unwillingness to shew mercy , and that the devil can so far delude us , as to make us think of the lamb of god , as if he were a tyger or devourer ! but i-will say no more of this , because d r sibbs in his bruised reed hath said so much already : only remember , that if you would methodically proceed to the attaining of solid comfort , this is the next stone that must be laid ; you must be deeply possessed with apprehensions of the most gracious nature and office of the redeemer , and the exceeding tenderness of his heart to lost sinners . direction v. . the next step in right order to comfort is this : you must beleeve and consider , the full sufficiency of christs sacrifice and ransome , for all. the controversies about this you need not be troubled at : for as almost all confess this sufficiency , so the scripture it self , by the plainness and fullness of its expression makes it as clear as the light , that christ died for all. the fuller proof of this i have given you in publike , and shall do yet more publikely , if god will. if satan would perswade you either that no ransome or sacaifice was ever given for you , or that therefore you have no redeemer to trust in , and no saviour to beleeve in , and no sanctuary to fly to from the wrath of god ; he must first prove you either to be no lost sinner , or to be a final-impenitent unbeleever , that is , that you are dead already ; or else he must delude your understanding , to make you think that christ died not for all ; and then i confess he hath a sore advantage against your faith and comfort . direction vi. . the next thing in order to be done is this : get clear apprehensions of the freeness , fullness , and universality of the new covenant or law of grace . i mean , the promise of remission , justification , adoption and salvation to all , so they will beleeve . no man on earth is excluded in the tenor of this covenant : and therefore certainly you are not excluded : and if not excluded , then you must needs be included . shew where you are excluded if you can ! you will say , but for all this , all men are not justified and saved : ans . true : because they will not be perswaded to accept the mercy that is freely given them . the use that i would have you make of this , i will shew in the next . direction vii . . you must get the right understanding of the difference between general grace and special : and between the possibility , probability , conditional certainty , and absolute certainty of your salvation : and so between the comfort on the former ground , and on the later . and here i shall open to you a rich mine of consolation . understand therefore that as every particular part of the house is built on the foundation , so is every part of special grace built on general grace . understand also , that all the four last mentioned particulars do belong to this general grace : as also , that though no man can have absolute certainty of salvation , from the consideration of this general grace alone , yet may it afford abundance of relief to distressed souls , yea much true consolation . lastly , understand , that all that hear the gospel may take part in this consolation , though they have no assurance of their salvation at all , no nor any special saving grace . now when you understand these things well , this is the use that i would have you make of them . . do not begin the way to your spiritual peace , by enquiring after the sincerity of your graces , and trying your selves by signes : do not seek out for assurance of salvation in the first place ; nor do not look and study after the special comforts which come from certainty of special grace , b●fore you have learned . to perform the duty , . and to receive the comforts which general grace affordeth . such immethodical disorderly proceedings , keepeth thousands of poor ignorant christians in darkness and trouble almost all their daies . let the first thing you do , be to obey the voice of the gospel , which calleth you to accept of christ and special mercy : this is the record that god hath given us eternal life , and this life is in his son : he that hath the son hath life . fix this deep in your minde ; that the nature of the gospel is first to declare to our understandings , the most gracious nature , undertakings and performances of christ for us ( which must be beleeved to be true : ) and . to offer this christ with all his special mercy to every man to whom this gospel comes , and to intreat them to accept christ and life , which is freely given and offered to them . remember then , you are a lost sinner : for certain christ and life in him is given and offered to you . now your first work is , presently to accept it : not to make an unseasonable enquiry , whether christ be yours ? but to take him that he may be yours . if you were condemned , and a pardon were freely given you , on condition you would thankfully take it , and it were offered to you and you intreated to take it ; what would you do in this case ? would you spend your time and thoughts in searching whether this pardon be already yours ? or would you not presently take it that it may be yours ? or if you were ready to famish , and food were offered you ; would you stand asking first , how shall i know that it is mine ? or rather take and eat it , when you are sure it may be yours if you will. let me intreat you therefore , when the devil clamours in your ears [ christ and salvation is none of thine , ] suppose that this voice of god in the gospel were still in your ears , yea let it be still in your memory [ o take christ , and life in him , that thou maist be saved : ] still think that you hear paul following you with these words [ we are embassadors for christ , as though god did beseech you by us : we pray you in christs stead , be reconciled to god. ] will you but remember this , when you are on your knees in sorrow ; and when you would fain have christ and life , and you are afraid that god will not give them to you ? i say , remember then , god stands by beseeching you to accept the same thing which you are beseeching him to give . god is the first suitor and solicitor : god prayes you to take christ , and you pray him to give you christ : what have you now to do , but to take him ? and here understand , that this taking is no impossible business ; it is no more but your hearty consenting , as i shall tell you more anon . if you did but well understand and consider , that beleeving is the great duty that god calls you to perform , and promiseth to save you if you do truly perform it ; and that this beleeving is to take , or consent to have the same mercy which you pray for , and are troubled for fear least you shall misse of it , even christ and life in him ; this would presently draw forth your consent , and that in so open and express a way , as you could not but discover it , and have the comfort of it . remember this then , that your first work is to beleeve , or accept an offered saviour . . you must learn ( as i told you , ) to receive the comforts of universal or general grace , before you search after the comforts of special grace . ( i here suppose you so far sound in the doctrine of the gospel , as neither with some on one hand , to look so much at special grace , as to deny that general grace which is the ground of it , or presupposed to it : nor with others , so far to look at universal mercy as to deny special . ) satan will tell you , that all your duties have been done in hypocrisie , and you are unsound at the heart , and have not a drop of saving grace : you are apt to entertain this , and conclude that all this is true : if i had any grace , i should have more life , and love and delight in god ; more tenderness of heart , more growth in grace : i should not carry about such a rock in my breast ; such a stupid , dull , insensible soul , &c. at the present let us suppose that all this be true : yet see what a world of comfort you may gather from universal or general mercy . i have before opened to you four parts of it in the cause of your happiness , and three in the effect , which may each of them afford much relief to your troubled soul . . suppose you are yet graceless , is it nothing to you that it is a god of infinite mercy that you have to do with ? whose compassions are ten thousand times greater then your dearest friends or your own husbands . object . o but yet he will not save the graceless ? answ . true : but he is the more ready to give grace , that you may be saved . if any of you ( mark , any of you ) do lack wisdome , let him ask it of god , who giveth to all men liberally ( without desert ) and upbraideth not ( with our unworthiness or former faults ) and it shall be given him , jam. . . if you that are evil can give good gifts to your children , how much more shall your heavenly father give his holy spirit to them that ask it , luk. . . suppose your life were in the hands of your own husband , or your childrens life in your hands , would it not exceedingly comfort you or them , to consider , whose hands they are in ? though yet you had no further assurance how you should be used ? it may be you will say , but god is no father to the graceless ? i answer : he is not their father in so neer and strict a sense as he is the father of beleevers : but yet a father he is even to the wicked : and to convince men of his fatherly mercy to them , he often so stileth himself . he saith by moses , deut. . . to a wicked generation , whose spot was not the spot of his children , do ye thus requite the lord , o foolish people and unwise ? is not he thy father that bought thee ? hath he not made thee and established thee ? and the prodigall could call him father for his encouragement , before he returned to him , luk. . , , . for my own part , i must needs profess , that my soul hath more frequent support from the consideration of gods gracious and merciful nature , then from the promise it self . . furthermore . suppose you were graceless at the present ; yet is it not an exceeding comfort , that there is one of such infinite compassions as the lord christ , who hath assumed our nature , and is come down to seek and save that which was lost ; and is more tender hearted to poor sinners , then we can possibly conceive ? yea who hath made it his office to heal , and relieve , and restore , and reconcile : yea that hath himself endured such temptations as many of ours : for we have not an high-priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are , without sin : let us therefore ( saith the holy ghost ) come boldly unto the throne of grace , that we may obtain mercy , and finde grace to help in time of need , heb. . , . forasmuch as the children were partakers of flesh and bloud , he also himself likewise took part with them , that he might destroy through death , him that had the power of death , that is , the devil ; and deliver them who through fear of death , were all their lifetime subject to bondage . for verily he took not on him the nature of angels , but he took on him the seed of abraham : wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest in things pertaining to god , to make reconciliation for the sins of the people : for in that he himself hath suffered being tempted , he is able to succour them that are tempted , heb. . , , , , . have you discountenance from men ? christ had much more . doth god seem to forsake you ? so he did by christ . are you fain to lye on your knees crying for mercy ? why christ in the days of his flesh , was fain to offer up strong cryes and tears , to him that was able to save him ▪ and was heard in that he feared . it seems that christ had distressing fears as well as you , though not sinful fears . have you horrid temptations ? why christ was tempted to cast himself headlong , and to worship the devil , for worldly preferment : yea the devil had power to carry his body up and down , to the pinacle of the temple , and the top of a mountain . if he had such power of you , would you not think your self certainly his slave ? i conclude therefore , as it is an exceeding ground of comfort to all the sick people in a city , to know that there is a most merciful and skilful physitian , that is easily able to cure them , and hath undertaken to do it freely for all that will take him for their physitian : so is it a ground of exceeding comfort to the worst of sinners , to all sinners ( that are yet alive , and have not blasphemed the holy ghost , ) to know what a merciful and sufficient saviour hath undertaken the work of mans redemption . . also , suppose yet that you are graceless : is it nothing that a sufficient sacrifice and ransome is given for you ? this is the very foundation of all solid peace . i think this is a great comfort , to know that god looks now for no satisfaction at your hand : and that the number or greatness of your sins , as such , cannot now be your ruine . for certainly , no man shall perish for want of the payment of his ransome , or of an expiatory sacrifice for sin : but only for want of a willing heart to accept him that hath freely ransomed them . . also , suppose you are graceless ; is it nothing that god hath under his hand and seal made a full and free deed of guift , to you and all sinners , of christ , and with him of pardon and salvation ? and all this on condition of your acceptance or consent ? i know the despisers of christ shall be miserable for all this : but for you that would fain have christ , is it no comfort to know that you shall have him if you will ? and to finde this to be the summe of the gospel ? i know you have oft read those free offers , rev. . . whosoever will , let him take of the water of life freely : hoe every one that thirsteth , come , and drink , &c. almost all that i have hitherto said to you , is comprised in that one text , joh. . . god so loved the world that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . and as i have shewed it you in the causes ( what comfort even general mercie may afford ) so let me a little shew it you in the effects . i mean , not only in that god is now satisfied ; but as to your self and every sinner , these three things are produced hereby . . there is now a possibility of salvation to you . and certainly even that should be a very great comfort . i know you will meet with some divines , who will tell you that this is no effect of christs death ; and that else christ should die for god , if he procured him a power to save which he had not before : but this is no better then a reproaching of our redeemer . suppose that a traytor have so abused a king , that it will neither stand with his own honour , nor justice , nor laws to pardon him : if his compassion were so great that his own son shall suffer for him , that so the king might be capable of pardoning him , without any diminution of his honour or justice ; were it not a vile reproach , if this traytor should tell the prince that suffered for him [ it was for your father that you suffered to procure him a power of pardoning : it was not for me . ] it s true , the king could not pardon him , without satisfaction to his honour and justice . but this was not through any impotency : but because the thing was not fit to be done : and so was morally impossible . for in law we say , dishonest things are impossible . and it had been no losse to the king if the traytor had not been pardoned . so is it in our case . and therefore christs sufferings could not be more eminently for us , then by enabling the offended majesty to forgive us ; and so taking the greatest impediment out of the way : for when impediments are once removed , gods nature is so gracious and prone to mercy , that he would soon pardon us when once it is fit to be done , and so morally possible in the fullest sense : only mens own unwillingness now stands in the way , and makes it to be not fully fit to be yet done . it s true , in a remote sense , the pardon of sin was alway possible ; but in the neerest sense it was impossible , till christ made it possible by his satisfaction . . nay , though you were yet graceless , you have now this comfort , that your salvation is probable as well as possible . you are very fair for it . the termes be not hard in themselves , on which it is tendered . for christs yoak is easie and his burden light , and his commands are not grievous . the word is nigh you , even the offer of grace : you need not say , who shall ascend to heaven , or go down to hell ? rom. . but this will appear in the next . . yea , this exceeding comfort there is , even for them that are graceless , that their salvation is conditionally certain , and the condition is but their own willingness . they may all have christ and life if they will. now i desire you in all your doubts , that you will well consider and improve this one truth and ground of comfort . would you , in the midst of your groans , and complaints , and fears , take it for a small mercy , to be certain that you shall have christ if you will ? when you are praying for christ in fear and anguish of spirit , if an angel or voice from heaven should say to you [ it shall be unto thee according to thy will : if thou wilt have christ and life in him , thou shalt : ] would this be no comfort to you ? would it not revive you , and overcome your fears ? by this time i hope you see what abundance of comfort general mercy or grace may afford the soul , before it perceive ( yea or receive , ) any special grace ( though few of those that receive not special grace can make much use of general , yet it is propounded to them as well as others . ) . all the terrifying temptations which are grounded on misrepresentations of god ( as if he were a cruel destroyer to be fled from , ) are dispelled by the due consideration of his goodness , and the deep setled apprehensions of his gracious , merciful , lovely nature ( which indeed is the first work of true religion , and the very master radical act of true grace , and the chief maintainer of spiritual life and motion . ) . all these temptations are yet more effectually dispelled by considering this merciful divine nature dwelling in flesh , becoming man , by condescending to the assumption of our humane nature ; and so come neer us , and assuming the office of being the mediator , the redeemer , the saviour of the world . . all your doubts and fears that proceed from your former sins , whether of youth or of age , of ignorance or of knowledge ; and those which proceed from your legal unworthiness ; have all a present remedy in the fullness and sufficiency of christs satisfaction , even for all the world : so that no sin ( except the excepted sin ) is so great , but it is fully satisfied for : and though you are unworthy , yet christ is worthy ; and he came into the world to save only the unworthy ( in the strict and legal sense . ) . all your doubts and fears that arise from an apprehension of gods unwillingness to shew you mercy , and to give you christ and life in him , arise from the misapprehension of christs unwillingness to be yours ; or at least from the uncertainty of his willingness ; these have all a sufficient remedy in the general extent and tenour of the new covenant . can you doubt whether god be willing to give you christ and life , when he hath given them already ? even by a deed of guift under his hand , and by a law of grace , joh. . , , . object . but yet all are not pardoned , nor possessed of christ , and so saved . answ . i told you , that is because they will not : so that ( i pray you mark it well ) god hath in these four means before mentioned , given even to the graceless so much ground of comfort , that nothing but [ their unwillingness to have christ , ] is left to be their terror . for though sin be not actually remitted to them , yet is it conditionally remitted , viz. if they will but accept of christ offered them . will you remember this , when your doubts are greatest , and you conclude that certainly christs is not yours , because you have no true grace : suppose it be true : yet still know that christ may be yours if you will , and when you will. this comfort you may have when you can finde no evidences of true grace in your self . so much for that direction . direction viii . . the next thing that you have to do , for building up a stable comfort , and setling your conscience in a solid peace , is this ; be sure to get and keep a right understanding of the nature of saving faith. as you must have right thoughts of the covenant of grace ( of which before , ) the want whereof doth puzzle and confound very many christians ; so you must be sure to have right thoughts of the condition of the covenant . for indeed that grace which causeth you to perform this condition , is your first special saving grace , which you may take as a certain evidence of your justification : and this condition is the very link which conjoyneth all the general foregoing grace to all the rest of the following special grace . the scripture is so full and plain in assuring pardon and salvation to all true believers , that if you can but be sure that you are a believer , you need not make any doubt of your interest in christ and your salvation . seeing therefore that all the question will be , whether you have true faith ? whether you do perform the condition of the new covenant ? ( for all other doubts god hath given you sufficient ground to resolve , as is said , ) how much then doth it concern you to have a right understanding of the nature of this faith ? which that you may have let me tell you briefly what it is . mans soul hath two faculties , understanding and will : accordingly the objects of mans soul ( all beings which it is to receive ) have two modifications ; truth and goodness ( as those to be avoided are evil. ) accordingly god 's word or gospel hath two parts ; the revelation of truth , and the offer and promise of some good. this offered good is principally and immediatly christ himself , to be joyned to us by covenant as our head and husband : the secondary consequential good , is pardon , justification , reconciliation , adoption , further sanctification and glorification , which are all offered with christ . by this you may see what saving faith is : it is first a believing that the gospel is true ; and then an accepting of christ therein offered to us , with his benefits : or a consenting that he be ours and we be his ; which is nothing but a true willingness to have an offered christ . remember this well ; that you may make use of it , when you are in doubt of the truth of your faith. thousands of poor souls have been in the dark , and unable to see themselves to be believers , meerly for want of knowing what saving faith is . and , it is a truth that cannot be hid , that divines who should have taught them better , have been the great cause of their errour ; not well and cleerly understanding this themselves . it is a shamefull confession : but the world knoweth it already . the papists place almost all in the meer assent of the understanding . our great reformers made it to be either an assurance of the pardon of our own sins ; or a strong perswasion of their pardon , excluding doubting ; or ( the moderatest ) a perswasion of our particular pardon , though mixt with some doubting : the antinomians strike in with them , and say the same : hence even the greatest of our divines ( chamier , polanus , twisse , &c. ) conclude , that justification and remission go before faith ( a desperate errour ) because the act doth alway suppose its object : for they thought that remission already past , was the object of justifying faith : supposing faith to be nothing else but a belief that we are pardoned : yea ordinarily , it hath been taught in the writings of our greatest refuters of the papists , that this belief is properly a divine faith , or the belief of a divine testimony , as is the believing of any proposition written in the scriture ( a foul error which i have confuted in my book of rest , part. . chap. . ) most of late have come neerer the truth , and affirmed justifying faith to consist in affiance , or recumbency , or resting on christ for salvation . no doubt this is one act of justifying faith ; but not that which a poor troubled soul should first search after and try it self by ( except by affiance , any should mean as amesius doth , election of christ : and then it is the same act which i am asserting ; but very unfitly exprest . ) for . affiance is not the principal act , nor that wherein the very life of justifying faith doth consist : but only an imperate following act , and an effect of the vital act ( which is consent , or willing , or accepting christ offered : ) for it lyeth mainly in that which we call the sensitive part , or the passions of the soul . . it is therefore lesse constant , and so unfitter to try by : for many a poor soul that knowes it self unfeignedly willing to have christ , yet feeleth not a resting on him or trusting in him , and therefore crys out , o i cannot believe ; and think they have no faith. for recumbency , affiance , or resting on christ , implieth that easing of themselves , or casting off their fears , or doubts , or cares , which true believers do not alwayes finde . many a poor soul complains , o i cannot rest on christ ; i cannot trust him ! who yet would have him to be their lord and saviour , and can easily be convinced of their willingness . . besides , affiance is not the adequate act of faith , suited to the object in that fullness as it must be received : but willingness , or acceptance , is , christ is rested on only for our selves as our deliverer : but he is accepted also for himself as our lord and master . the full proof of these , i have performed in other writings , and oft in your hearing in publike , and therefore omit them now . be sure then to fix this truth deep in your minde . that justifying faith is not an assurance of our justification , no nor a perswasion or belief that we are justified or pardoned , or that christ died more for us then for others ; nor yet is affiance or resting on christ the vital , principal , certain , constant full act : but it is the understandings belief of the truth of the gospel , and the will 's acceptance of christ and life offered to us therein : which acceptance is but the hearty consent or willingness that he be yours and you his . this is the faith which must justifie and save you . object . but . may not wicked men be willing to have christ ? . and do not you oft tell us that justifying faith comprehendeth love to christ and thankfulness , and that it receiveth him as a lord to be obeyed , as well as a deliverer ? and that repentance and sincere obedience , are parts of the condition of the new covenant ? answ . i will give as brief a touch now on these as may be , because i have handled them in sitter places . . wicked men are willing to have remission , justification and freedom from hell ( for no man can be willing to be unpardoned or to be damned : ) but they are not willing to have christ himself in that nature and office which he must be accepted ; that is , as a holy head and husband , to save them both from the guilt , and power , and all defilement and abode of sin , and to rule them by his law , and guide them by his spirit , and to make them happy by bringing them to god , that being without sin , they may be perfectly pleasing and amiable in his sight , and enjoy him forever . thus is christ offered , and thus to be accepted of all that will be saved ; and thus no wicked man will accept him ( but when he ceaseth to be wicked . ) . ( to cut all the rest short , in a word , i say , that ) in this fore-described willingness or acceptance , repentance , love , thankfulness , resolution to obey , are all contained , or neerly implyed , as i have elsewhere manifested ; so that the heart of saving faith , is this acceptance of christ , or willingness to have him to justifie , sanctifie , guide and govern you . finde but this willingness , and you finde all the rest , whether you expresly see them or not . so much for that direction . direction ix . . having thus far proceeded , in discovering and improving the general grounds of comfort , and then in discovering the nature of faith , which gives you right to the special mercies of the covenant , following it ; your next work must be , to perform this condition by actual believing . your soul stands in extreme need of a saviour : god offereth you a saviour in the gospel , what then have you next to do , but accept him ? believe that this offer is general , and therefore to you : and that christ is not set to sale , nor doth god require you to bring a price in your hand : but only heartily and thankfully to accept of what he freely giveth you . this must be done before you fall on trying your graces to get assurance : for you must have grace , before you can discover it : and this is the first proper special saving grace ( as it comprizeth that knowledge and assent which necessarily go before it . ) this is not only the method for those that yet never believed , but also for them that have lost the sense of their faith , and so the sight of their evidence . believe again , that you may know you do believe ; or at least may possesse an accepted saviour . when god in the gospel bids you , take jesus christ , and beseecheth you to be reconciled to him ; what will you say to him ? if your heart answer , lord i am willing , i will accept of christ and be thankfull ; why , then the match is made between christ and you : and the marriage covenant is truly entered , which none can dissolve . if christ were not first willing , he would not be the suitor and make the motion : and if he be willing , and you be willing , what can break the match ? if you will say , i cannot believe , if you understand what you say , either you mean that you cannot believe the gospel is true ; or else that you cannot be willing that christ should be yours . if it be the former , and you speak truly , then you are a flat infidel ( yet many temptations to doubt of the truth of scripture , a true believer may have , yea and actual doubtings ; but his faith prevaileth and is victorious over them : ) but if you really doubt whether the gospel be true , use gods means for the discovery of its truth . read what i have written in the second part of my book of rest : i will undertake now more confidently then ever i did , to prove the truth of scripture , by plain , full , undeniable force of reason . but i suppose this is none of your case . if therefore when you say , that you cannot believe , you mean that you cannot accept an offered christ , or be willing to have him : then i demand , . what is your reason ? the will is lead by the reason of the understanding . if you be not willing , there is something that perswades you to be unwilling . this reason must be from something reall , or else upon a mistake , upon supposal of something that is not in being . if it be upon mistake , either it is that you be not convinced of christs willingness to be yours ; and if you thought he did consent , you would consent willingly : if this be it , you do truly believe while you think you do not : for you do consent ( and that 's all on your part to make the match ) and christ doth certainly consent , though you do not understand it : in this case it concerneth you , to understand better the extent of the new covenant , and then you will be past doubt of the willingness of christ , and see that wherever the match breaks , it is only for want of consent in men ; for christ is the first suitor , and hath long ago in the covenant proclaimed his consent , to be the head and husband of every sinner , on condition they will but consent to be his . if your mistake be from any false apprehension of the nature of christ , as if he were not a sufficient saviour , or were such an enemy to your comfort that he would do you more hurt then good ; if these mistakes are prevalent , then you do not know christ , and therefore must presently better study him in the gospel , till you have prevailed over such ignorant and blasphemous conceits ( but none of this i suppose is your case . ) if then the reason why you say , you cannot believe , be from any thing that is really in christ ( and not upon mistake , ) then it must be either from some dislike of his saving work , by which he would pardon you , and save you from damnation ( but that is impossible ; for you cannot be willing to be damned or unpardoned , till you lose your reason : ) or else it is from a dislike of his work of sanctification , by which he would cleanse your heart and life , by saving you from your sinfull nature and actions : some grudgings against christs holy and undefiled laws and wayes will be in the best , while there is that flesh in them which lusteth against the spirit , so that they cannot do the things they would : but if truly you have such a dislike of a sinless condition , through the love of any sin or creature , that you cannot be willing to have christ to cure you and cleanse you from that sin , and make you holy , i say , if this be true , in a prevailing degree , so that if christ and holiness were offered you , you would not accept them , then it is certain you have not true faith . and in this case it is easie to discern , that your first work lyeth not in getting comfort or ease to your troubled minde , but in getting better conceits of christ and a holy state and life , that so you may be willing of christ as christ is of you , and so become a true believer . and here i would not leave you at that losse as some do , as if there were nothing for you th● do for the getting of faith : for certainly god hath prescribed you means for that end . faith cometh by hearing , and hearing by the word of god preached , rom. . . . therefore see that you wait diligently on this ordinance of god. read the scriptures daily ; and search them , to see whether you may not there finde that holiness is better then sin . . and ( however some seducers may tell you , that wicked men ought not to pray , yet ) be sure that you lye on your knees before god , and importunately beg that he would open your eyes and change your heart , and shew you so far the evil of sin , and the want and worth of christ and holiness , that you may be unfainedly glad to accept his offer . object ▪ but the prayers of the wicked are an abomination to the lord. answ . . you must distinguish between wicked men as actually wicked and going on in the prosecution of their wickedness ; and wicked men as they have some good in them , or are doing some good , or are attempting a return to god. . you must distinguish between real prayer and seeming prayer . . you must distinguish between full acceptance of prayer , when god delighteth in them , and an acceptance only to some particular end , not intimating the acceptance of the person with his prayer : and between acceptance fully promised ( as certain ) and acceptance but half-promised ( as probable : ) and upon these distinctions i shall answer your objection in the conclusions . . when wicked men pray god to prosper them in their wickedness , yea or to pardon them while they intend to go on in it , and so to give them an indulgence in sin ; or when they think with a few prayers for some good which they can endure , to put by that holiness which they cannot endure , and so to make a cloak for their rebellion , these prayers are all an abomination to the lord. . when men use the words of a prayer without the desire of the thing asked , this is no prayer , but equivocally so called , as a carkasse is a man : and therefore no wonder if god abhor that prayer , which truly is no prayer . . god hath not made a full promise , ascertaining any wicked man , while wicked , that he will hear his prayer : for all such promises are made to believers . . god doth never so hear an unbelievers prayer , as to accept his person with his prayer , or to take a complacency in them . so much for the negative . now for the affirmative i add : . prayer is a duty which god enjoyned even wicked men ( i could prove it by a hundred scripture texts . ) . there may be some good desires in unbelievers , which they may express in prayer , and these god may so far hear as to grant them , as he did in part to ahab . . an unbeliever may lye under preparing grace , and be on his way in returning towards god , though yet he be not come to saving faith ; and in this state he may have many good desires , and such prayers as god will hear . . though god have not flatly engaged himself to unbelievers , so as to give them a certainty of hearing their prayers , and giving them true grace on the improvement of their naturals , yet he hath not only appointed them this and other means to get grace , but also given them half promises , or strong probabilities of speeding , so much as may be a sufficient encouragement to any such sinner to call on god and use his means . for as he appointeth not any vain means to man , so no man can name that man who did improve his naturals to the utmost , and in particular , sought god in prayer so far as a natural man may do , who yet mist of grace and was rejected ( this is the true mean between pelagianisme and antinomianisme in this point . ) . when god calls unbelievers to prayer , he withall calls them to believe : and when he works their heart to prayer by that call , he usually withall works them to believe , or at least towards believing . if he that was unwilling to have christ , do pray god to make him willing , it is a beginning of willingness already , and the way to get more willingness . in prayer god useth to give in the thing prayed for , of this kinde . . prayer is the souls motion godward : and to say an unbeleever should not pray , is to say he should not turn to god : who yet saith to the wicked , seek the lord while he may be found , and call upon him while he is neer ; let the wicked forsake his way , &c. isa . . , . . prayer hath two parts , desire is the soul of it , and expression is the body : the soul can live separated from the body , but so cannot the body separated from the soul : so can desire without expression , but not expression without desire . when our blind antinomians ( the great subverters of the gospel , more then the law ) do rail against ministers for perswading wicked men to pray , they are against us for perswading men to desire that they pray for : prayer having desire for its soul . and do not those men deserve to be exterminated the churches and societies of the saints , who dare say to a wicked unbeliever , desire not faith : desire not to leave thy wickedness : desire not grace , or christ , or god : and that will proclaim abroad the world ( as i have oft heard them with zealous reproaches , ) that our ministers are legalists , seducers , ignorant of the mysteries of the gospel , because they perswade poor sinners to pray for faith , grace , and christ ; that is , to desire these , and to express their desires ; which in effect is to perswade them to repent , believe and turn to god. indeed if these blind seducers had ever heard our ministers perswading wicked men to dissemble and lye to god , and ask faith , grace and christ with their tongues , but not desire them in their hearts , then had they sufficient grounds for their reviling language ( but i have been too long on this . ) i may therefore boldly conclude , that they that finde themselves unbelievers , that is , unwilling to have christ to deliver them from sin , must use this second means to get faith , even earnest frequent prayer for it , to god. . let such also see that they avoid wicked seducing company and occasions of sin : and be sure that they keep company with men fearing god , especially joyning with them in their holy duties . . lastly , let such be sure that they use that reason which god hath given them , to consider frequently , retiredly , seriously of the vanity of all those things that steal away their hearts from christ ; and of the excellency of holiness , and how blessed a state it is , to have nothing in us in heart or life that is displeasing to god , but to be such as he taketh full delight in ; also of the certainty of the damnation of unbeleevers , and the intollerableness of their torments ; and of the certainty and unconceivable greatness of believers everlasting happiness . if wicked unbelievers would but do what they can in daily , serious , deep considering of these things and the like , they would have no cause to despair of obtaining faith and sanctification . believing is a rational act : god bids you not to believe any thing without reason , nor to accept or consent to any thing without full reason to cause you to consent . think then often and soberly of those reasons that should move you to consent , and of the vanity of these that hinder you from consenting , and this is gods way for you to obtain faith or consent . remember then that when you have understood and improved general grounds of comfort ( nay before you can come to any full improvement of them , ) your next business is to believe : to consent to the match with christ , and to take him for your lord and saviour : and this duty must be lookt to and performed , before you look after special comfort . but i said somewhat of this before under the sixth head , and therefore will say no more now . direction x. . when you have gone thus far , your soul is safe and you are past your greatest dangers , though yet you are not past your fears : your next work therefore for peace and comfort is this , to review and take notice of your own faith , and thence to gather assurance of the certainty of your justification , and adoption , and right to glory . the summe of this direction lyeth in these things : . see that you do not content your self with the forementioned general comforts , without looking after assurance and special comforts . the folly of this i have manifested in the third part of my book of rest , about self-examination . . see that you dream not of finding assurance and special comfort from meer general grounds : this is the delusion of many antinomians , and of most of our prophane people ( who i finde are commonly of the antinomian faith , naturally withouth teaching . ) for men to conclude that they shall certainly be saved , meerly because god is mercifull , or christ is tender-hearted to sinners , and would not that any should perish , but all should come to repentance , or because god delights not in the death of him that dieth , but rather that he repent and live ; or because christ died for them ; or because god hath given christ and life in the gospel to all on condition of believing ; these are all but meer delusions . much comfort , as i have shewed you , may be gathered from these generals : but no certainty of salvation , or special comfort can be gathered from them alone . . see that you reject the antinomian doctrine or dotage , which would teach you to reject the tryal and judging of your state by signes of grace in your self , and tell you that it is only the spirit that must assure , by witnessing your adoption . i will further define this caution , when i have added the rest . . and on the other extream , do not run to marks unseasonably , but in the order here laid down . . nor do not trust to unsafe marks . . and therefore do not look at too many ; for the true ones , are but few . i do but name these things to you , because i have fullyer handled them in my book of rest , whether i must refer you . and so i return to the third caution . i have in the forementioned book told you , what the office of the spirit is in assuring us , and what the use of marks are . the spirit witnesseth first objectively , and so the spirit and marks are all one . for it is the spirit dwelling in us that is the witness or proof that we are gods sons : for he that hath not his spirit is none of his : and the spirit is not discerned by us in its essence , but in its workings : and therefore , to discern these workings is to discern the spirit : and these workings are the marks that we speak of : so that the spirit witnesseth our sonship , as a reasonable soul witnesseth that you are a man and not a beast . you find by the acts of reason that you have a reasonable soul , and then you know that having a reasonable soul , you are certainly a man : so you finde by the works or fruits of the spirit , that you have the spirit , ( that is , by marks : and paul enumerates the fruits of the spirit to that end ) and then by finding that you have the spirit , you may certainly know that you are the child of god. . also , as the reasonable soul is its own discerner by the help of the body ( while it is in it ) and so witnesseth our humanity effectively as well as objectively ( but first in order objectively and next effectively : ) so doth the spirit effectively discover it self to the soul , by illuminating us to discern it , and exciting us to search , and giving us that spiritual tast and feeling of its workings , and so of its presence , by which it is best known . but still it witnesseth objectively first ; and its effective witnessing , is but the causing us to discern its objective witness . or ( to speak more plainly , ) the spirit witnesseth first and principally by giving us those graces and workings which are our marks ; and then secondly , by helping us to finde and feel those workings or marks in our selves ; and then lastly by raising comforts in the soul upon that discovery . take heed therefore of expecting any such inward witness of the spirit , as some expect , viz. a discovery of your adoption directly without first discovering the signes of it within you ; as if by an inward voice he should say to you , thou art a childe of god , and thy sins are pardoned . this that i described to you , is the true witness of the spirit . this mistake is so dangerous , that i had thought to have made it a peculiar direction by it self to warn you of it : but now i have gone so far i will dispatch it here . two dangerous consequents i finde do follow this unwarrantable expectation of the first immediate efficient revelation that we are adopted . . some poor souls have languished in doubtings and trouble of minde almost all their daies , in expectation of such a kinde of witness as the spirit useth not to give : when in the mean time they have other sufficient means of comfort , and knew not how to improve them ; yea they had the true witness of the spirit in his inhabitation and holy workings , and did not know it ; but run as samuel did to eli , not knowing the voice of god : and look for the spirits testimony when they had it , as the jews for elias and the messias . . others do more dangerously erre , by taking the strong conceit of their own phantasie for the witness of the spirit . as soon as they do but entertain the opinion that it must be such a witness of the spirit , without the use of marks , that must assure men of their adoption , presently they are confident that they have that witness themselves . it is scarce likely to be gods spirit that is so ready upon the meer change of an opinion : the devil useth to do as much to cherish presumption , as to destroy true faith and assurance . it is a shrewd signe that our perswasions of our truth of grace is a delusion , when we finde the devil a friend to it , and helping it on : and it is a probable signe it is a good perswasion , when we finde the devil an enemy to it , and still troubling us , and endeavouring our disquiet . and here i remember the scruple that troubleth some about the spirit of bondage , and the spirit of adoption . but you must understand that by the spirit of bondage , is meant , that spirit , and those operations on the soul which the law of works did naturally beget in those that were under it ; which was , to be partly in bondage to a task of ceremonious duties , and partly to the curse , and obligation to punishment for disobedience , without any power to justifie : they were said therefore to be in bondage to the law ; and the law was said to be a yoak which neither they nor their fathers were able to bear , acts . and by the spirit of adoption is meant , . that spirit , or those qualifications and workings in their souls , which by the gospel god giveth only to his sons : . and which raise in us some child-like affections to god , enclining us in all our wants to run to him in prayer as to a father , and to make our moan to him , and open our griefs , and cry for redress , and look to him and depend on him as a childe on the father . this spirit of adoption you may have , and yet not be certain of gods special love to you . the knowledge only of his general goodness and mercy , may be a means to raise in you true child-like affections . you may know god to have fatherly inclinations to you , and yet doubt whether he will use you as a childe , for want of assurance of your own sincerity . and you may hope god is your father , when yet you may apprehend him to be a displeased angry father , and so he may be more your terror then your comfort . are not you ready in most of your fears , and doubts , and troubles , to go to god before all other for relief ? and doth not your heart sigh and groan to him when you can scarcely speak ? doth not your troubled spirit there finde its first vent ? and say , lord , kill me not : forsake me not : my life is in thy hands : o soften this hard heart , make this carnal minde more spiritual ! o be not such a stranger to my soul ▪ woe to me that i am so ignorant of thee ! so disaffected to thee ! so backward and disinclined to holy communion with thee ! woe to me that i can take no more pleasure in thee ! and am s● mindless and disregardfull of thee ! o that thou wouldst stir up in me more lively desires , and workings of my soul toward thee ! and suffer me not to lye at such a distance from thee . are not such as these the breathings of your spirit ▪ why these are child-like breathings after god! this is crying abba , father . this is the work of the spirit of adoption , even when you fear god will cast you off . you much mistake ( and those that tell you so , ) if you think that the spirit of adoption lieth only in a perswasion that you are gods childe , or that you may not have the spirit of adoption without such a perswasion of gods adopting you . for god may adopt you , and give you that spirit which he gives only to his children , and possess you with true filial affections towards him , before ever you know your self to be adopted ; much more , though you may have frequent returning doubts of your adoption . having thus shewed you how far you may expect the witness of the spirit , and how far you may and must make use of marks , and qualifications or actions of your own , for the obtaining of assurance and setled peace ; i shall add an answer to the principal objections of the antinomians against this . object . ( they say ) this is to draw men from christ to themselves , and from the gospel to the law : to lay their comforts and build their peace upon any thing in themselves , is to forsake christ and make themselves their own saviours : and those teachers that perswade them to this , are teachers of the law , and false prophets , who draw men from christ to themselves . all our own righteousness is as a menstruous cloth , and our best works are sin , and therefore we may not take up our assurance or comforts from them . we shall be alwayes at uncertainties , and at a loss , or unconstant , up and down in our comforts , as long as we take them from any signes in our selves . also our own graces are imperfect , and therefore unfit to be the evidences for our assurance . answ . because i am not now purposely confuting the antinomians , but only fore-arming you against their assaults ; i shall no● therefore give you half that i should otherwise say , for the explication of this point , and the confutation of their errors ; but only so much as is necessary to your preservation ▪ which i do , because they pretend to be th● only preachers of free grace , and the onl● right comforters of troubled consciences ; & because they have written so many books to that end , which if they fall into your hand may seem so specious , as that you may nee● some preservative . i suppose you remember what i have taught you so oft , concerning the difference of the law of works , and the law or covenant of grace , with their different conditions . upon which supposition i explicate the point thus . . no man may look at his own graces or duties as his legal righteousness ; that is , such as for which the law of works will pronounce him righteous . . nor yet may he take them for part of his legal righteousness , in conjunction with christs righteousness , as the other part : but here we must go wholly out of our selves , and deny and disclaim all such righteousness of our own . we have no works , which make the reward to be not of grace but of debt , . we must not once think that our graces , duties or sufferings , can make satisfaction to gods justice for our sin and unrighteousness : nor yet that they are any part of that satisfaction . here we ascribe all ●o christ who is the only sacrifice and ransome . . nor must we think that our duties or graces are properly meritorious : this ●lso is to be left as the sole honour of christ . ● . yet that we may and must raise our as●urance and comforts from our own gra●es and duties , shall appear in these clear reasons following , which shew also the grounds on which we may do it . . pardon , justification and adoption , and salvation , are all given to us in the gospel only conditionally ( if we believe : ) and the condition is an act , or rather several acts of our own . now till the condition be performed , no man can have any certainty that the benefit shall be his : nor can he by any other means ( ordinarily ) be certain of the benefit , but by that which ascertaineth him that he hath performed the condition . god saith , he that believeth shall be saved : no man can know then that he shall be saved till he first know that he believeth . else he should know either contrary to that which is written , or more then that which is written : and justification and adoption should be given some other way then by the gospel promise ( for that promise giveth them only conditionally , and so suspendeth the actual right , upon the performance of the condition : ) but if any can shew any other way by which god maketh over pardon and adoption , besides the gospel promise , let them do it ; but i will not promise suddenly to believe them ; for it was never yet shewed as i know of . also , if men must not look a● their own performance of the condition , to prove their right to the benefit , then eithe● all or none must believe that they have tha● right . for the promise saith , he that believet● shall be saved . and this is a promise of lif● conditionally to all . if all must believe that they shall be saved , then most of the world must believe a lye . if the true believer may not therefore conclude that he shall be saved , because he performeth the condition of the promise , then no man may believe it . and for that absolute promise of the new heart , no man can , or may believe that it is his , till he have that new heart which it promiseth ; that is , till it be fulfilled : for there is no mark by which a man can know whether that promise belong to him or no , before-hand : and if all should believe that it belongs to them , most would finde it false . . god hath not redeemed us by his son to be lawless : to be without law is to be without government . we are without the law ( that is , of works , or of moses , ) but not without law ; jesus christ is our ruler , and he hath made us a law of grace ; an easie yoak , and commands that are not grievous . this law hath precepts , promises and threats : it must needs be either obeyed or disobeyed : and so the paenalty must be due or not due ; and the reward due or not due . he that performs the condition , and so to whom the reward is due and not the paenalty , is righteous in the sense of this law. as when we are accused to be sinners against the law of works , and so to deserve the paenalty of that law , we must confess all , and plead the righteousness of christs satisfaction , for our justification : so when we are accused to be final unbelievers or impenitent , and so not to have performed the conditions of the new covenant , we must be justified by our own faith and repentance , the performance of that condition ; and must plead , not guilty : and so far our own acts are our evangelical righteousness ; and that of such necessity , that without it no man can have part in christs righteousness , nor be saved . i would desire any man else to tell me , what else he will plead at judgement , when the accuse● chargeth him ( or if he do so charge him ) with final unbelief : will he confess it , and say , christ hath believed and repented for me that is as much as to say , christ was a believer for infidels , that he might save infidels ▪ all false . if he will not say thus ( and lying will do no good ) then must he plead his own believing and repenting as his righteousness in opposition to that accusation ▪ and if it be of such use then , and be called a hundred times in scripture , our righteousness , and we righteous for it , then doubtless we may accordingly try by it now , whether we shall then be able to come off and be justified , or no ; and so may build our comfort on it . . conscience is a witness and judge within us ; and doth as under god accuse and condemn , or excuse and acquit : now if conscience must absolve us only so far as we are innocent , or do well , or are qualified with grace ; then it is impossible but these our qualifications and actions should be some ground of our comfort . see acts . . and . . rom. . , . . those which are our graces and works , as we are the subjects and agents , are the graces and works of god , of christ , of the holy ghost dwelling in us . if therefore we may not rejoice in our own works , or graces , then we may not rejoice in the works or guifts of god , christ or the holy ghost . and . our graces are the spiritual life or health of the soul , and our holy actions are the vital operations . now life and health are necessary rejoycing , delighting things of themselves : and vital actions , are necessarily pleasant and delectable . . our graces and holy actions must needs rejoice us in respect of their objects . for the object of our love , trust , hope , meditation , prayer , conference , &c. is god himself , and the lord jesus , and the joyes of heaven . and how can such actions choose but rejoice us ! . yea rejoicing it self , and delighting our selves in god , is not only one part of our duty , but that great duty wherein lieth the height of our christianity : and how vain a speech is it , to say , that we may not take up our comforts from our own works , nor rejoice in any thing of our own ; when even rejoicing it self , and delighting , and comforting our selves is one part of our duty ? . as god in christ is the chief object and ground of our comfort ( so that we must rejoice in nothing but god , and the cross of christ , in that kinde , or in coordination with them , ) so it is the office of every grace and holy work , and ordinance , and means , to be subservient to christ , either for the attaining of christ , or applying his merits , or they are the effects of his merits . now if we must love and rejoice in christ principally , then must we needs love and rejoice in all those things that stand in a necessary subordination to him , in their places . and therefore to say , we must rejoice in christ only and therefore not in any graces or duties of our own ; is as wife as if a wife should cast her husbands cloathes and meat out of doors , and say , you charged me to admit none into my chamber but your self : or as if a physitian , having told his patients , i will cure you , if you will trust me only for the cure ; thereupon the patients should cast away his medicines , and shut the doors against his servants and apothecary and say , we must trust none but the physitian . . all the failings of our duties are pardoned , and they accepted in christ ; and therefore we may rejoice in them . . our duties have a double tendency to our salvation : . as the condition to which god hath promised it as the crown and reward ( in a hundred texts of scripture ; ) and may we not comfort our selves in that which god promiseth heaven to ? . as a natural means to our obedience , and further perfection ( as watchfulness , meditation , &c. tend to destroy sin : ) as paul saith to timothy , take heed to thy self and to thy doctrine , and in so doing thou shalt both save thy self and them that hear the● , tim. . . and may we not take comfort in that which tends to save our own and our brethrens souls ? . we shall be judged according to our works : therefore we must judge our selves according to our works ; and so must judge our state good or bad according to our works : for can man judge by a righter way then god will ? at least is it not lawfull for man to judge as god doth ? . we must judge of others in probability according to their external works , even the tree by the fruits : therefore we must judge of our selves in certainty according to our internal and external works together ( which we may certainly know . ) . if we may not rejoice in any of our graces , then we may not be thankfull for them : for thanks is accompanied with joy : but we must be thankfull . . if we may not rejoice in our duties , we may not repent or sorrow for the neglect of them ; and if we may not rejoice in our graces , we may not lament the want of them ( for these are as the two ends of the balance , that one goes down when the other goes up ; or as day and night , light and darkness . ) but the consequent is intollerable . . this would overthrow all religion . for what a man cannot rejoice in , he cannot love , he cannot esteem , regard , be carefull to obtain , be fearfull of losing , &c. . god delighteth in our graces and holy duties , and is well pleased with them : and therefore it is lawfull and needfull that we do as god doth , jer. . . heb. . . abels sacrifice by faith obtained testimony that he pleased god , heb. . . to do good and to communicate forget not , for with such sacrifice god is well pleased . . the saints of god have not only tried themselves by their graces and duties , and commanded others to try by them , but have gloried and rejoiced in their duties and sufferings , cor. . . this is our rejoicing , the testimony of our conscience , that in simplicity and godly sincerity we have had our conversation among you . acts . . they gloried that they were counted worthy to suffer for christ , rom. . . i have therefore whereof i may glory in jesus christ , in those things which pertain to god. rom. . . we glory in tribulation , &c. cor. . , . though i should desire to glory , i should not be a fool : i glory in mine infirmities . jer. . . let him that glorieth glory in this , that he understandeth and knoweth me . cor. . . i had rather die then any should make my glorying void . gal. . . let every man prove his own work ▪ so shall he have rejoicing in himself alone , and not in another . . scripture nameth many of our own graces and duties , as the certain marks of our justification and right to glory : even christ with his own mouth gives us many : matth. . . where your treasure is , there will your heart be also . joh. . . he that doth evil hateth the light , &c. but he that doth good cometh to the light , that , &c. mat. . is full of such . blessed are the poor in spirit , the pure in heart , &c. . we may rejoice in other mens good works and graces ( and do , if we be true christians , ) therefore in our own . . we may rejoice in gods outward mercies ; therefore much more in inward , and such as accompany salvation . all these arguments prove that we may take up our comfort from our own gracious qualifications and actions ( not in opposition to christ , but in subordination to him : ) and most of them prove that we may fetch our assurance of salvation from them , as undoubted evidences thereof . i have said the more in answer to these objections , . because never any came with fairer pretences of exalting christ , and maintaining the honour of his righteousness and free grace , and of denying our selves and our own righteousness . . and yet few doctrines more dishonour christ , and destroy the very substance of all religion . even as if a man should cry down him that would praise and commend obedience to the king , and say , you must praise nothing but the king : so do these cry down our looking at and rejoicing in our love to christ , and our thankfulness to him , and our obedience , and all under pretence of honouring him . nay they will not have us rejoice in one part of christs salvation ( his saving us from the power of sin , and his sanctifying us , ) under pretence that we dishonour the other part of his salvation ( his justifying us . ) if ever satan transformed himself into an angel of light , and his ministers into ministers of light , it is in the mistakes of the antinomians : and no people in the world ( except carnal libertines , whom this doctrine fits to a hair ) are in more danger of them , then poor doubting christians under trouble of conscience : specially if they be not judicious , and skill'd in the doctrine of christ . for the very pretence of extolling christ and free grace will take much with such : and any new-way will sometime seem to give them comfort , upon the very novelty and sudden change . having thus proved that you may and must fetch your special comfort and assurance from evidences , and that your first evidence is your faith , i shall open this fullier under the next direction . direction xi . . in the trial of your state , be sure that you make use of infallible signs of sincerity , and take not those for certain which are not . and to that end remember what i said before , that you must well understand wherein the nature of saving faith , and so of all saving grace doth consist . and when you understand this , write it down in two or three lines : and both at your first trial , and afterward when ever any doubts do drive you to a review of your evidences , still have recourse only to those signs . and try by them . what these signs are , i have shewed you so fully in the forecited place in my book of rest , that i shall say but little now . remember that infallible signs are very few ; and that whatsoever is made the condition of salvation , that is the most infallible evidence of our salvation , and therefore the fittest mark to try by : and therefore faith in god the father and the redeemer , is the main evidence . but because i have elsewhere shewed you , that this faith is comprehensive of love , gratitude , resolution to obey and repentance ; let me more particularly open it to help you in the triall . to prove any grace to be saving , it is necessary that you prove that salvation is fully promised to him that hath it . now if you will know what it is that hath this promise ; i will tell you , . as to the object . . the act. . the degree or modification of the act. for all these three must be enquired after if you will get assurance . . the object is principally god and the redeemer christ : and secondarily the benefits given by christ : and under that , the means to attain the principal benefits , &c. . the act hath many names drawn from respective and modall differences in the object ; as faith , desire , love , choosing , accepting , receiving , consenting , &c. but properly all are comprised in one word , willing . the understandings high estimation of god , and christ , and grace , is a principal part of true saving grace ; but yet it is difficult and scarce possible to judge of your self by it rightly , but only as it discovers it self by prevailing with the will. . the degree of this act must be such , as ordinarily prevaileth against its contrary : i mean , both the contrary object , and the contrary act to the same object . but because i doubt school-termes do obscure my meaning to you ( though they are necessary for exactness ) i will express the nature of saving grace in two or three marks as plain as i can . . are you heartily willing to take god for your portion , and had you rather live with him in glory , in his favour and fullest love , with a soul perfectly cleansed from all sin , and never more to offend him , rejoicing with his saints in his everlasting praises ; than to enjoy the delights of the flesh on earth , in a way of sin , and without the favour of god ? . are you heartily willing to take jesus christ as he is offered in the gospel ? that is , to be your only saviour and lord , to give you pardon by his bloudshed , and to sanctifie you by his word and spirit , and to govern you by his laws ? ( because this general containeth and implieth several particulars , i will express them distinctly . ) here it is supposed that you know this much following of the nature of his laws : for to be willing to be ruled by his laws in general , and utterly unwilling when it comes to particulars , is no true willingness or subjection . . you must know that his laws reach both to heart and outward actions . . that they command a holy , spiritual , heavenly life . . that they command things so cross and unpleasing to the flesh , that the flesh will be still murmuring and striving against obedience : particularly . they command things quite cross to the inclinations of the flesh : as to forgive wrongs , to love enemies , to forbear malice and revenge , to restrain and mortifie lust and passion ; to abhor and mortifie pride , and be low in our own eyes , and humble and meek in spirit . . they command things that cross the interest of the flesh and its inclination both together : i mean , which will deprive it of its enjoyments , and bring it to some suffering : as , to perform duties even when they lay us open to disgrace , and shame , and reproach in the world ; and to deny our credit , rather then forsake christ or our duty : to obey christ in doing what he commandeth us , though it would hazard or certainly lose our wealth , friends , liberty and life it self ; forsaking all , rather then to forsake him : to give to the poor , and other good uses , and that liberally according to our abilities : to deny the flesh all forbidden pleasures , and make not provision to satisfie its lusts , but to crucifie the flesh with the affections and lusts thereof : and in this combate to hold on to the end and to overcome . these are the laws of christ ; which you must know , before you can determine whether you are indeed unfeignedly willing to obey them . put therefore these further questions to your self , for the trial of your willingness to be ruled by christ according to his laws . . are you heartily willing to live in the performance of those holy and spiritual duties of heart and life , which god hath absolutely commanded you ? and are you heartily sorry that you perform them no better ? with no more cheerfulness , delight , success and constancy ? . are you so throughly convinced of the worth of everlasting happiness , and the intollerableness of everlasting misery , and the truth of both , and of the soveraignty of god the father and christ the redeemer , and your many engagements to him , and of the necessity and good of obeying , and the evil of sinning ; that you are truly willing , that is , have a setled resolution , to cleave t● christ and obey him , in the deerest , most disgracefull , painfull , hazardous , flesh-displeasing duties ; even though it should cost you the loss of all your worldly enjoyments , and your life ? . doth this willingness or resolution already so far prevail in your heart and life , against all the interest and temptations of the world , the devil and your flesh , that you do ordinarily practise , the most strict and holy , the most self-denying , costly and hazardous duties that you know god requireth of you , and do heartily strive against all known sin and overcome all gross sins , and when you fall under any prevailing temptation , do rise again by repentance , and begging pardon of god through the bloud of christ , do resolve to watch and resist more carefully for the time to come . in these five marks is expressed the gospel-description of a true christian . having laid down these marks , i must needs add a few words for the explaining of some things in them , least you mistake the meaning and so lose the benefit of them . . observe that it is your willingness which is the very point to be tried . and therefore . judge not by your bare knowledge . . judge not by the stirrings or passionate workings of your affections . ● pray you forget not this rule in any of your self-examinings : it is the heart that god requireth ; my son , give me thy heart , prov. . . if he hath the will he hath the heart . he may have much of our knowledge and not our heart : but when we know him so throughly as to will him unfeignedly , then he hath our heart . affectionate workings of soul to god in christ , are sweet things , and high and noble duties , and such as all christians should strive for : but they are not the safest marks to try our states by : . because there may be a solid , sincere intention and choice in and of the will , when there is little stirring perceived in the affections . . because the will is the master , commanding faculty of the rational soul ; and so if it be right that man is upright and safe . . because the passions and affections are so mutable and uncertain : the will can command them but imperfectly ; it cannot perfectly restrain them from vanities : much less can it perfectly raise them to that height , as is suitable to the excellency of our heavenly objects . but the object it self , with its sensible manner of apprehension moves them more then all the command of the will. and so we finde by experience , that a godly man when with his utmost private endeavour he cannot command one stirring pang of divine love or joy in his soul , yet upon the hearing of some moving sermon , or the sudden receiving of some extraordinary mercy , or the reading of some quickning book , he shall feel perhaps some stirring of that affection . so when we cannot weep in private one tear for sin , yet at a stirring sermon , or when we give vent to our sorrows , and ease our troubled hearts into the bosome of some faithfull friend , then we can finde tears . . because passions and affections depend so much on the temperature of the body : to one they are easie , familiar and at command : to another ( as honest ) they are difficult and scarce stirred at all . with most women , and persons of weaker tempers , they are easier then with men . some cannot weep at the death of a friend , though never so deer : no nor perhaps feel very sensible inward grief : and yet perhaps would have redeemed his life at a far deerer rate ( had it been possible ) then those that can grieve and weep more abundantly . . because worldly things have so great an advantage on our passions and affections . . they are sensible and neer us , and our knowledge of them is clear : but god is not to be seen , heard or felt by our senses : he is far from us , though locally present with us : we are capable of knowing but little , very little of him . . earthly things are alway before our eyes ; their advantage is continuall . . earthly things being still the objects of our senses , do force our passions , whether we will or not : though they cannot force our wills. . because affections and passions rise and fall , and neither are nor can be in any even and constant frame : and therefore are unfit to be the constant or certain evidence of our state : but the wills resolution and choice may be more constant . so that i advise you rather to try your self by your will , then by your passionate stirrings of love or longing , of joy or sorrow . object . but doth not scripture lay as much on love , as on any grace ? and doth not christ say , that except we love him above all , we cannot be his disciples ? answ . it s all very true . but consider , love hath two parts ; the one in the will , which is commonly called , a faculty of the soul as rational ; and this is the same thing that i call willing , accepting , choosing or consenting : this complacency is true love to christ ; and this is the sure standing mark. the other is the passionate part , commonly said to be in the soul as sensitive ; and this , though most commonly called love , yet is , less certain and constant , and so unfitter to try your state by ; though a great duty so far as we can reach it . . you must understand and well remember , that it is not every willingness that will prove your sincerity . for wicked men may have slight apprehensions of spiritual things , which may produce some slight desires and wishes , which yet are so feeble and heartless , that every lust and carnal desire overcomes them : and it will not so much as enable them to deny the grossest sin . but it must be the prevalent part of your will that god must have : i mean , a greater share , a deeper and larger room then any thing in the world . that is , you must have a higher estimation of god , and everlasting happiness , and christ and a holy life , then of any thing in the world : and also your will must be so disposed hereby and inclined to god , that if god and glory to be obtained through christ by a holy self-denying life , were set before you on the one hand ; and the pleasure , profits and honours of the world , to be enjoyed in a way of sin , on the other hand ; you would resolvedly take the former and refuse the later . indeed they are thus set before you : and upon your choice dependeth your salvation or damnation ( though that choice must come from the grace of god. ) . yet must you well remember , that this willingness and choice is still imperfect : and therefore when i mention a hearty willingness , i mean not a perfect willingness . there may be and is in the most gracious souls on earth , much undisposedness , backwardness and withdrawing of heart , which is too great a measure of unwillingness to duty . especially to those duties which the flesh is most averse from , and which require most of god and his spirit to the right performance of them . among all duties , i think the soul is naturally most backward to these following : . to secret prayer : because it is spiritual , and requires great reverence , and hath nothing of external pomp or form to take us up with , and consisteth not much in the exercise of common gifts , but in the exercise of special grace , and the breathings of the spirit , and searchings , pantings and strivings of a gracious soul towards god. ( i do not speak of the heartless repeating of bare words , learned by rote , and either not understood , or not uttered from the feeling of the soul . ) . to serious meditation , also is the soul very backward : that is , either to meditate on god , and the promised glory , or any spiritual subject , to this end , that the heart may be thereby quickned and raised , and graces exercised : ( though to meditate on the same subject , only to know or dispute on it , the heart is nothing neer so backward . ) or else to meditate on the state of our own hearts , by way of self-examination , or self-judging , or self-reprehension , or self-exciting . . also to the duty of faithfull dealing with each others souls , in secret reproof and exhortation , plainly ( though lovingly ) to tell each other of our sins and danger , to this the heart is usually very backward ; partly through a sinfull bashfulness , partly for want of more beleeving lively apprehensions of our duty and our brothers danger , and partly because we are loath to displease men and lose their favour ; it being grown so common for men to fall out with those ( if not hate them ) that de●l plainly and faithfully with them . . also to take a reproof , as well as to give it , the heart is very backward : even godly men ( through the sad remainders of their sinfulness , ) do too commonly frown , and snarle , and retort our reproofs , and study presently how to excuse themselves and put it by , or how to charge us with something that may stop our mouthes , and make the reprover seem as bad as themselves : though they dare not tread our reproofs under feet , and turn again and all to rent us , yet they oft shew the remnants of a dogged nature , though when they review their waies , it costs them sorrow . we must sugar and butter our words , and make them liker to stroaking then striking , liker an approving then a reproving them , liker flattery then faithfull dealing , and yet when we have all done , they go down very hardly , and that but half way , even with many godly people when they are under a temptation . . the like may be said of all those duties which do pinch upon our credit or profit , or tend to disgrace us or impoverish us in the world : as the confessing of a disgracefull fault : the free giving to the poor or sacred uses , according to our estates : the parting with our own right or gain for peace : the patient suffering of wrong , and forgiving it heartily : and loving bitter abusive enemies : especially the running upon the stream of mens displeasure , and incurring the danger of being utterly undone in our worldly state ( especially if men be rich : who do therefore as hardly get to heaven as a camel through a needles eye : ) and above all , the laying down of our lives for christ : it cannot be expected , that godly men should perform all these with perfect willingness : the flesh will play its part , in pleading its own cause ; and will strive hard to maintain its own interest : o the shifts , the subtill arguments , or at least the clamorous and importunate contradictions that all these duties will meet with in the best , so far as they are unrenewed , and their graces weak ! so that you may well hence conclude that you are a sinner ; but you may not conclude that you are graceless , because of a backwardness and some unwillingness to duty . yet your willingness must be greater then your unwillingness ; and so christ must have the prevailing part of your will ; and from that the denomination is usually taken so that scripture useth to affirm gods people to be willing , even when they fail in the execution . so paul rom. . . saith , to will is present with me , when how to do or perform he found not : that is , not to obey so perfectly as he would do : not to love god so intensly and fervently ; not to subdue passions and lusts so throughly ; not to watch our thoughts , and words , and waies so narrowly , and order them so exactly as the bent of his will did consent to . and lest any arminian should pretend ( as they do ) that paul speaks here in the person of an unregenerate man , as under the convictions of the law , and not as a man regenerate ; it is plain in the text that he speaks of himself in the state which he was then in , and that state was a regenerate state : he expresly saith , it is thus and thus with me ; so then i my self with my minde do serve the law of god : but with my flesh the law of sin , ver . . and to put it out of doubt , the apostle speaks the like of all christians , gal. . . for the flesh lusteth against the spirit , and the ●pirit against the flesh , and these are contrary ●he one to the other ▪ so that ye cannot do the things ●hat ye would . this is the plain exposition of rom. . here scripture maketh the godly willing to do more then they do , or can do : ●ut yet it is not a perfect willingness , but it ●s the prevailing inclination and choice of ●he will , and that gives the name . . observe further , that i add your actual performance of duty ; because true hearty willingness , will shew it self in actions and endeavours . it is but dissembling , if i should say , i am willing to perform the strictest , holiest duties , and yet do not perform them . to say , i am willing to pray , and pray not : or to give to the poor , and yet give not : or to perform the most self-denying costly duties , and yet when it should come to the practise , i will not be perswaded or drawn to them ? i will not confess a disgracefull sin ; nor further a good cause to my danger , cost or trouble ; nor reprove , nor submit to reproof ; nor turn from the way of temptations , or the like . action must discover true willingness . the son that said to his father , i go sir , but went not to labour in the vineyard , was not accepted or justified . if therefore you are in doubt whether your willingness be sincere , enquire into your practice and performance . god commandeth you to pray , to instruct your family , to be mercifull to the poor , to forgive those that wrong you , &c. the flesh and the devil perswade you from these . do you perform them , or do you not ? though you may do it with backwardness , and dullness , and weakness , yet do you do it ? and desire you could do it better ? and lament your misdoing it ? and endeavour to do it better then you have formerly done ? this shews then that the spirit prevaileth , though the flesh do contradict it . . yet here you must carefully distinguish of duties : for god hath made some to be secondary parts of the condition of the covenant , and so of flat necessity for the continuance of our justification , and for the attaining of glorification : such are confessing christ before men when we are called to it ; confessing sin ; praying ; shewing mercy to the poor ; forgiving wrongs ; hearing and yielding to gods word , &c. still supposing that there be opportunity and necessaries for the performance of these . but some d●ties there are that god hath not laid so great a stress or necessity on : though yet the w●●full resolved omission in ordinary , of any known duty , is contrary to the nature of true obedience . also , the case may much differ with several persons , places and seasons , concerning duty : that may be a duty to one man that i● not to another ; and in one place , which is not in another ; and at one season , which is not at another . and that may be a greater duty , and of indispensable necessity to one , which to another is not so great . it may stand with true grace , to omit that duty which men know not to be a duty , or not to be so to them ( except where the duty is such as is it self of absolute neeessity to salvation : ) but it cannot so stand with grace in those that know it , ordinarily to reject it . . also you must understand , that when i say , that true willingness to be ruled by christ , will shew it self in actual obedience ; i do not mean it of every particular individual act which is our duty , as if you should judge your self graceless for every particular omission of a duty : no , though you knew it to be a duty : and though you considered it to be a duty . for . there may be a true habituated inclination and willingness to obey christ rooted in the heart , when yet by the force of a temptation , the actual prevalency of it at that time in that act may be hindered and supprest . . and at the same time , you do hold on in a course of obedience in other duties , . and when the temptation is overcome , and grace hath been rowsed up against the flesh , and you soberly recollect your thoughts , you will return to obedience in that duty also . yea how many daies , or weeks , or moneths , a true christian may possibly neglect a known duty , i will not dare to determe ( of which more anon . ) yet suc● omissions as will not stand with a sincer● resolution and willingness to obey chri●● universally ( i mean a habitual willingness will not consist with the truth of grace . . i know the fourth mark , about forsaking all for christ , may seem somewhat unseasonable and harsh to propound for the quieting of a troubled conscience . but yet , i durst not omit it , seeing christ hath not omitted it ; nay seeing he hath so urged it , and laid such a stress on it in the scripture as he hath done ; dare not dawb , nor be unfaithfull , for fear of troubling : such skinning over the wound , will but prepare for more trouble & a further cure . christ thought it meet even to tell young beginners of the worst ( though it might possibly discourage them , and did turn some back ( that they might not come to him upon mistaken expectations : and he requireth all that will be christians and he saved , to count their cost before hand , and reckon what it will stand them in to be christs disciples ; and if they cannot undergo his termes ( that is , to deny themselves , take up their cross , forsake all and follow him ) they cannot be his disciples . and christ had rather they knew it before hand , then to deceive themselves , or to turn back when they meet with what they never thought of , and then to imagin that christ had deceived them & drawn them in , and done the wrong . . when i say in the fourth mark , that you must have a setled resolution , i mean the same thing as before i did by hearty willingness . but it is meeter here to call it resolution , because this is the proper name for that act of the will , which is a determination of it self upon d●liberation , after any wavering , to the d●ing or submitting to any thing as commanded . i told you , it must be the prevailing act of the will that must prove you sincere : every cold uneffectual wish will not serve tern . christ seeks for your heart on one side , and the world with its pleasures , profits and honours on the other side : the soul which upon consideration of both , doth prefer christ in his choice , and reject the world ( as it is competitor with him ) and this not doubtingly and with reservation for further deliberation or trial , but presently passeth his consent for better and worse , this is said to be a resolving . and i know no one word that more fitly expresseth the nature of that grace , which differenceth a true christian from all hypocrites , and by which a man may safely judge of his estate . . yet i here add , that it must be a setled resolution : and that to intimate , that it must be a habituated willingness or resolution . the prevalency of christs interest in the soul must be a habitual prevalency . if a man that is terrified by a rowsing sermon , or that h●th in expectation of present death , should actually resolve to forsake sin , or perform duty ; without any further change of minde , or habit , or fixedness of this resolution , it would be of no great value , and soon extinguished . though yet i believe that no unsanctified man doth ever attain to that full resolution for christ , which hath a complacency in christ accompanying it , and which may be termed , the prevailing part of the will : those that seem resolved to day to be for christ , and to deny the world and the flesh , and the next day are unresolved again , have cause to suspect that they were never truly resolved . though the will of a godly man may lye under declinings in the degrees of resolution , yet christ hath alwaies his habitual resolutions , and usually his actual in a prevalent degree . . i add also the grounds ( in the fourth mark ) on which this resolution must be raised . for false grounds in the understanding will not bear up a true resolution in the will. and therefore we put the articles of our creed , before our profession of consent and obedience . sound doctrine , and sound belief of it , breeds a sound resolution , and makes a sound heart and life . if a man resolve to obey christ , upon a conceit that christ will never put him upon any suffering ( else he would not resolve it , ) and that he will give him such bruitish pleasures when he is dead as mahomet hath promised to his disciples , this resoution were not sound : yet in many lesser points of doctrine a true christian may be unsound , and yet soundly cleave to the foundation . he may build hay and stubble possibly : but the foundation must be held . . observe well ( lest you mistake me ) that i speak only of the necessity of your present resolving to forsake all for christ , if he call you to it ; but i speak not of your absolute promise or prediction that eventually , you shall not deny or forsake him . you may be uncertain how you shall be upheld in a day of trial , and yet you may now be resolved or fully purposed in your own minde what to do . to say , i will not consent , purpose or resolve , unless i were certain to perform my resolutions , and not to flag or change again ; this is but to say , i will be no christian unless i were sure to persevere . i will not be married to christ , lest i should be drawn to break my covenant with him . . also observe , that when i speak of your resolving to forsake all for christ , it is not to cast away your state or life , but to submit it to his dispose , and to relinquish it only in case that he command you so . . and i do not intend that you should be able thus to resolve of your self without the special grace of god ; nor yet without it to continue those resolutions ; much less to perform them by actual suffering . object . but i cannot be sure that god will give me grace to persevere , or at least not to deny him as peter did ; and therefore i should neither promise nor resolve what i cannot be certain to perform ? answ . . i suppose you have read the many scriptures and arguments which our divines ordinarily use to prove that the true believers shall not fall quite away . and i know not how the opposers can answer that text which themselves use to alledge for the contrary , mat. . , . those that believe for a time , and in the time of persecution fall away , it is because the seed had not depth of earth , the word never took rooting in their hearts . whence it seems that it may be well inferred , that those shall not fall away in time of temptation , in whom the word of god hath taken deep rooting . and that is , in them in whose hearts or wills christ hath a stronger interest then the creature , or those that have a well-grounded , unreserved , habituated or setled resolution to be for christ . . however , your present resolution and your covenanting with christ is no more but this ; to say , i do consent : or , this i am resolved to do by the help of gods grace . . else no man should be baptized or become a christian , because he is uncertain to keep his covenants : for all that are baptized , do covenant and vow , to forsake the world , flesh and devil , and fight under christs banner to their lives end . understand me therefore , that you are not to promise to do this by your own strength , but by the strength of christ , as knowing that he hath promised his spirit and grace for the aid of every true believer . . if your resolution at present be hearty , you ought not to vex and disquiet your minde with doubtfull tormenting fears , what you should do , if you be put to it , to forsake all , and suffer death for christ . for he hath promised to lay no more on us then we can bear , but with the temptation will make us a way to come forth , cor. , . either he will not bring us into trials beyond our strength ; or else he will increase our strength according to our trials . he hath bid us pray , lead us not into temptation , but deliver us from evil : and he hath promised , that whatsoever we ask in the name of christ according to his will he will give us . so that if once you can but truly say , that it is your full resolution to forsake all for christ if he call you to it , and that on the forementioned grounds , you ought not then to vex your soul with fears of the issue : for that is but to distrust god your father and your strength . only you must be carefull to do your duty to the keeping up of your present resolutions , and to wait obediently on god for the help of his spirit , and to beg it earnestly at his hands . . much less , is it lawfull for men to feign and suppose such calamities to themselves , as god doth never try men by , and then to ask themselves , can i bear these for christ ? and so to try themselves on false and dangerous grounds . some use to be troubled , lest if they were put to long and exquisite torments for christ they should renounce him . one saith , i cannot endure the torments of hell for christ : another saith , could i endure to be roasted or torn in pieces so many weeks or daies together ? or could i endure to die so many times over ? these are foolish , sinfull questions , which christ never desired you to put to your selves . he never tries mens faith on this manner . tormentors cannot go beyond his will. nay it is but very few that he tries by death : and fewer by an extream tormenting death . all this therefore proceeds from errour . . observe , from the fifth mark , that the present prevalency of your resolutions now against those temptations which you encounter with , may well encourage you to expect that they should prevail hereafter , if god bring you into greater trials . can you now follow christ in a holy life , though your flesh repine and would have its liberties and pleasures , and though the world deride or threaten you , or great ones turn against you and threaten your undoing ? can you part with your money to the poor , or to the promoting of any work of christ , according to the measure of estate that god hath allotted you , notwithstanding all temptations to the contrary ? some trials you have now : if you can go well through these , you have no cause to disquiet your minde with fears of falling in greater trials . but he that cannot now deny his greedy appetite in meats and drinks so far as to forbear excess ; nor can deny his credit with men , nor bear the scorns or frowns of the world , but be on the stronger side , and decline his duty to avoid danger , whatever become of conscience or gods favour ; this man is not like to forsake and lay down his life for christ and his cause . object . but though i break through lesser trials , i am not sure to overcome in greater : for the same measure of grace will not enable a man to forsake all , which will enable him to forsake a little . many have gone through smaller trials , and after forsaken christ in greater : and christ makes it the property of temporaries that are not rooted in the faith , that they fall when tribulation and persecution for the gospel ariseth : and therefore it seems they may stand till then : and if trial never come , they may never fall , and yet be unsound in the mean time ? answ . . if your trial now be considerable , the truth of grace may be manifested in it , though it be none of the greatest , and though in striving against sin you have not yet resisted unto bloud . . if you carefully observe your own heart , you may discern whether the spirit and your resolutions be prevalent , by their daily subduing and mortifying the flesh and its lusts . nay let me tell you , the victory of gods spirit over the flattering , enticing world in prosperity , is as great and glorious , if not more , then that over the frowning , persecuting world in adversity . and therefore finde the one , and you need not fear the other . though i confess that hypocrites do not fall so visibly and shamefully alwayes in prosperity as in adversity : for they have more pretences , advantages and carnal shifts to hide the shame of their falls . and for that in the parable in mat. . i pray you mark one thing : christ seems to speak of every several sort of hearers by a gradation , speaking last of those that go farthest . the first sort are the common , ignorant , negligent hearers , in whom the word takes no root at all . the second sort are those that give it a slight and shallow rooting , but no deep rooting at all : these are they that fall away in tribulation . by falling away , is meant the plain deserting christ or the substance of his cause . these men till this falling away , though they professed christ , and heard the word with joy , yet no doubt , did not crucifie the flesh & the world : whereby they might have discovered their unsoundness if they would , before tribulation came : first , by discerning that the word was not deep rooted , . in their judgement and estimation , . or in their wills and setled resolution . secondly , and by discerning the unmortified lusts of their hearts in the mean time . but it seems the third sort of hearers likened to the thorny ground , went further then these : for here it is only said by luk. . . that they bring no fruit to perfection : however , whether these went farther then the other , or not , it is certain that these also had their trial and ●ell in the trial : the deceitfullness of riches overturned these , as the heat of persecution overturned the other . so that it is evident that prosperity puts faith to the trial , as well as adversity . but mark the different manner of their falls and overthrowes : they that are overthrown by adversity , are said to fall away , that is , to forsake christ openly : but they that fall by prosperity , are not said to fall away ; but only that the deceitfullness of riches and cares of the world choak the word , so that it becomes unfruitfull , that is , brings no fruit to perfection . for usually these do not openly forsake christ , but continue oft an unfruitfull and hypocriticall profession ; insomuch that at that very time when the word is choaked and fruitless , yet the blade of profession may be as green as ever , and they may be so much in some duties , and have such golden words , and wity shifts to plead for every covetous practice , and put so fair a gloss on all their actions , that they may keep up the credit of being very eminent christians . so that if your grace can carry you well through prosperity , you may be confident of the truth of it . . and then if it be thus proved true and saving , you have cause to be confident that it will hold out in adversity also , and cause you to overcome the shake of tribulation . i think most men are better in adversity than in prosperity : though i confess no adversity is so shaking , as that which leaves it in a mans choice to come out of it by sinning : as for a man in health to be persecuted , and the persecutor to say , if thou wilt turn to my side and way i will give thee thy life and preferment with it : but sickness or other sufferings imposed only by god , and which only god can take off , are nothing so shaking . for as the former drawes us to please men that they may deliver us , so this drawes even the wicked to think of pleasing god , that he may deliver them . . observe that when i ask whether this resolution do already prevail , i do not mean any perfect prevailing : nay sin may prevail to draw you to a particular act ( and how many , i will not undertake to tell you : ) and yet still grace and the spirit do conquer in the main . for you will say , that general and army get the victory who vanquish the other and win the field , though yet perhaps a troop or regiment may be routed , and many slain . . when i speak of your overcoming all gross sins , as i mean in ordinary , not doubting but its too possible for a believer to commit a gross sin ; so i confess , that its hard to tell just which sins are to be called gross , and which infirmities only : or ( as some speak ) which is mortal , and which not . and therefore this mark hath some difficulties as to the right trying by it ( of which more anon . ) . yet i desire that you joyn them all together in trial , seeing it is in the whole that the true and full description of a christian is contained . the same description of a true christian ( presupposing his right belief ) i have drawn up in our publike church-profession , which in this county the ministers have agreed on ; in the profession of consent in these words ; i do heartily take this one god for my only god and chief good , and this jesus christ for my only lord-redeemer and saviour , and this holy ghost for my sanctifier ; and the doctrine by him revealed , and sealed by his miracles , and now contained in the holy scriptures , do i t●ke for the law of god and the rule of my faith and life : and repenting unfeignedly of my sins , i do resolve through the grace of god sincerely to obey him , both in holiness to god and righteousness to men , and in special love to the saints and communion with them , against all the temptations of the devil , the world , and my own flesh , and this to the death . he that sincerely can speak these words , is a sincere christian . . lastly , that you may see that those five which i laid you down are all true marks , do but peruse these texts of scripture following . for the first , psal . . , . and . , , , , . and . , . and . , , . josh . . , , , , , . mat. . , , . rom. . . and . , , . heb. . , , , , , . psal . . , , , . for the second , see joh. . , , . joh. . . mark. . . acts . . joh. . . and . . rom. . . luk. . . jam. . . mat. . . cor. . . mat. . . rev. . . heb. . . for the third most of the same will serve : and heb. . . mat. . . psal . . , . mat. . . acts . . rom. . . for the two last , besides the former , see heb. . . rom. . from the . to . gal. . , . and . . tim. . . luk. . . joh. . . and . , . jam. . . and . . gal. . . and . . rom. . . tit. . . mat. . rom. . , , . rev. . . phil. . . col. . , . cor. . , . joh. . . joh. . , . gen. . . mat. . and . . heb. . , . and . . rev. . , . and . . mat. . . and . . mar. . . rom. . , . luk. . , . rom. . , , , , , , , . and thus i have given you such marks as you may safely try your self by , and cleared the meaning of them to you . now let me advise you to this use of them . . in your serious self-examination , try only by these , and not by any uncertain marks . i know there be promises of life made to some particular duties and single qualifications in scripture , as to humility , meekness , almes-deeds , love to the godly , &c. but it is still both on supposition that they be not single in the person , but are accompanied with , and flow from that faith and love to god beforementioned ; and also that they are in a prevailing degree . . when ever any fresh doubtings arise in you , upon the stirrings of corruption , or debility of graces , still have recourse to these former marks ; and while you finde these , let not any thing cause you to pass wrong judgements on your self . lay these now to your own heart , and tell me , are you not unfeignedly willing to have christ on the termes that he is offered ? are you not willing to be more holy ? and beg of him to make you so ? would you not be glad if your soul were more perfectly sanctified and rid of that body of sin , though it were to the smart and displeasing of your flesh ? are you not willing to wait on god in the use of his ordinances , in that poor weak measure as you are able to perform them ? durst you or would you quit your part in god , heaven , christ , and forsake the way of holiness , and do as the prophane world doth , though it were to please your flesh or save your state or life ? do not you daily strive against the flesh , and keep it under , and deny it its desires ? do you not deny the world when it would hinder you from works of mercy or publique good , according to your ability ? is it not the grief of your soul when you fall ? and your greatest trouble that you cannot walk more obediently , innocently and fruitfully ? and do you not after sinning resolve to be more watchfull for the time to come ? are you not resolved to stick to christ and his holy laws and waies , whatever changes or dangers come ? and rather to forsake friends and all that you have , then to forsake him ? yet in a godly jealousie and distrust of your own heart , do renounce your own strength , and resolve to do this only in the strength of christ ? and therefore daily beg it of him ? is it not your daily care and business to please god , and do his will , and avoid sinning in your weak measure ? i hope that all this is so , and your own case ; which if it be you have infallible evidences , and want but the sight and comfort of them : you have the true grounds for assurance , though you want assurance it self : your chief danger is over , though your trouble remain . your soul is at the present in a safe condition , though not in the sense of it : you are in the state of salvation , though not of consolation . it must be your next work therefore to study gods mercies , and take notice what he hath done for your soul . let not so blessed a guest as the holy ghost dwell in you unobserved . shall he do such wonders in you and for you , and you not know it , or acknowledge it ? shall he new beget you , and new make you , and produce a spiritual , heavenly nature in you , who of your self were so carnal and earthly , and will you not observe it ? had you any of these holy desires , endeavors or resolutions of your self by nature ? or have the ungodly about you any of them ? o that you knew what a work of wonderfull mercy , wisdom and power the spirit performeth in the renewing of a soul ? then sure you would more observe and admire his love to you herein ! direction xii . . the next rule for your direction for the right setling of your peace is this . you must know , that assurance of justification , adoption , and right to salvation cannot be gathered from the smallest degree of saving grace . here i must say something for explaining my meaning to you . . and then give you my reasons of this assertion . . understand that i speak of gods ordinary working by means , not denying but god may by a voice from heaven , or an angel , or other supernatural revelation , bestow assurance on whom he pleaseth . but i hope all wise christians will take heed of expecting this , or of trusting too much to seeming revelations , unless they could prove that god useth to conferre assurance in this way ; which i think , they cannot . . by the smallest degree of grace , i mean , of faith , love , obedience and those saving graces whose acts are the condition of our salvation , and which in the fore-expressed marks i laid down to you . do not therefore so farre mistake me , as to think that i speak of a small measure of those common gifts which are separable from true sanctification : such as are extensive knowledge , memory , ability of utterance in preaching , repeating , exhorting or praying ; an ornate , plausible winning deportment before men , such as is commonly called good breeding or manners ; an affected humble , complementall familiarity and condescension , to creep into mens estimation and affections , and steal their hearts , &c. many a one that is strong in saving grace , is weak in all these , and other the like . now for my reasons . . i conceive that it is not possible for any minister punctually to set down a discernable difference between the least measure of true saving grace , and the highest degree of common grace ; and to say , just here it is that they part , or by this you may discern them . i do but say , i think so , because other men may know farre more then i do : but i will say it as certain , that i am not able to do it , for my own part . this much i can tell , that the least degree of grace that is saving doth determine the soul for god and christ , against the world and flesh that stand as competitors ; and so where christs interest prevaileth in the least measure , there is the least measure of saving grace : as when you are weighing two things in the balance , and at last make it so near evenweight , that one end is turned and no more : so when you are considering whether to be for christ or for the flesh and the world , and your will is but even a very little determined to christ , and preferreth him ; this is the least measure of saving grace . but then how a poor soul should discern this prevalent choice and determination of it self , is all the question . for there is nothing more easie and common then for men to think verily , that they preferre christ above the creature , as long as no temptation doth assault them , nor sensual objects stand up in any cosiderable strength to entice them : nay wicked men do truly , oft times , purpose to obey christ before the flesh , and to take him for their lord , meerly in the general , when they do not know or consider the quality of his laws ; that they are so strict and spiritual and contrary to the flesh , and hazardous to their worldly hopes and seeming-happiness : but when it comes to particulars , and god saith , now deny thy self , and thy friend , and thy goods , and thy life for my sake , alas , it was never his resolution to do it ; nor will he be perswaded to it . but he that said to god who sends him to labour in his vineyard , i go sir , when he comes to finde the unpleasingness of the work , he goes not , or never sets a hand to it . so that it is evident that it is no true saving resolution or willingness , which prevaileth not for actual obedience . now here comes in the unresolvable doubt , what is the least measure of obedience that will prove a man truly willing and resolved , or to have truly accepted of christ for his lord ? this obedience lieth in performing what is commanded , and avoiding what is forbidden . now it is too certain that every true believer is guilty of a frequent neglect of duty , yea of known duty : we know we should love god more abundantly , and delight in him , and meditate more on him , and pray more oft and earnestly then we do , and instruct our families more diligently , and speak against sin more boldly , and admonish our neighbours more faithfully , with many the like : the good that we would do we do not , rom. . . nay the flesh so striveth against the spirit , that we cannot do the good we would . gal. . . nay many a true christian in time of temptation hath been drawn to omit secret prayer , or family duties almost wholly for a certain space of time : yea and perhaps to be so corrupted in his judgement for a time , as to think he doth well in it , as also in forbearing praising god by psalmes , receiving the sacraments , and communicating with the church , hearing the word publikely , &c. ( for what duty almost is not denied of late ? ) and perhaps may not only omit relieving the poor for a time , but excuse it . now what man can punctually determine just how often a true christian may be guilty of any such omission ? and just how long he may continue it ? and what the duties be which he may possibly so omit , and what not ? so also in sins of commission : alas , what sins did noah , lot , david , solomon , asa , peter , &c. commit ? if we should say as the papists and arminians , that these being mortal sins , do for the time , till repentance restore him , cast a true christian out of gods favour into a state of damnation ; then what man breathing is able to enumerate those mortal sins ? and tell us which be so damning , and which not ? nay if he could say , drunkenness is one , and gluttony another ; who can set the punctual stint , and say , just so many bits a man must eat before he be a glutton : or just so much he must drink before he be a drunkard ? or by such a signe the turning point may be certainly known ? we may have signes by which he may be tried at the barre of man ; but these are none of them taken from that smallest degree , which specifieth and denominates the sinne before god. if we avoid the foresaid opinion , that one such sin doth bring us into the state of damnation , yet is the difficulty never the less : for it is certain , that he that commits sin is of the devil , joh. . . and there are spots which are not the spots of gods children : and all true faith will mortifie the world to us and us to it , gal. . . and he that is in christ hath crucified the flesh with the affections and lusts thereof , gal. . . and that if we live after the flesh we shall die . rom. . . and his servants we are to whom we obey , whether of sin unto death , or of obedience unto righteousness , rom. . . and if we delight in iniquity or regard it god will not hear our prayers , psal . . . and that he that nameth the name of christ must depart from iniquity , tim. . . and that god will judge all men according to their works , and bid the workers of iniquity depart from him , mat. ● . . now can any man on earth tell us just how great or how often sinning will stand with true grace , and how much will not ? who can finde those punctual bounds in the word of god ? i conclude therefore , that no minister , or at least , none who is no wiser then i am , can give a true discernable difference between the worst of saints and the best of the unsanctified , or the weakest degree of true grace , and the highest of common grace ; and so to help such weak christians to true assurance of their salvation . . but as this is impossible to be declared by the teachers , so much more is it impossible to be discerned by the persons themselves ( yea though it could possibly be declared to him : ) and that for these reasons . . from the nature of the thing . small things are hardly discerned . a little is next to none . . from the great darkness of mans understanding , and his unacquaintedness with himself ( both the nature , faculties and motions of his soul naturally considered , and the moral state , dispositions and motions of it ; ) and is it likely that so blinde an eye can discern the smallest thing , and that in so strange and dark a place ? every purblind man cannot see an atome , or a pin , especially in the dark . . the heart is deceitfull above all things as well as dark ; full of seemings ▪ counterfeits and false pretences : and a childe in grace is not able to discover its juglings , and understand a book where almost every word is aequivocall or mysterious . . the heart is most confused , as well as dark and deceitfull : it is like a house or shop of tools , where all things are thrown together on a heap , and nothing keeps its own place : there are such multiplicity of cogitations , phantasies and passions , and such irregular thronging in of them , and such a confused reception and operation of objects and conceptions , that it is a wonderfull difficult thing for the best christian to discern clearly the bent and actions , and so the state of his own so●● . for in such a crowd of cogitations and passions , we are like men in a fair or crowd of people , where a confused noise may be heard , but you cannot well perceive what any of them say , except either some one neer you , that speaks much lowder then all the rest , or else except you single out some one from the rest , and go close to him to confer with him of purpose . our intellect and passions are like the lakes of water in the common roades , where the frequent passage of horses doth so muddy it , that you can see nothing in it , especially that is neer the bottom ; when in pure untroubled waters you may see a small thing . in such a confusion and tumult as is usually in mens souls , for a poor weak christian to seek for the discovery of his sincerity , is according to the proverb , to seek for a needle in a bottle of hay . . besides all this , the corrupt heart of man , is so exceeding backward to the work of self-examination , and the use of other means by which the soul should be familiarly acquainted with it self , that in a case of such difficulty , it will hardly ever overcome them , if it were a thing that might be done . in the best , a great deal of resolvedness , diligence and unwearied constancy in searching into the state of the soul , is necessary to the attainment of a setled assurance and peace : how much more in them that have so small and almost undiscernable a measure of grace to discover . . yet further , the conceptions , apprehensions , and consequently the sensible motions of the will , and especially the passions , are all naturally exceeding mutable : and while the mobile , agile spirits are any way the instruments , it will be so : especially where the impression which is made in the understanding is so small and weak . naturally mans minde and will is exceeding mutable , turned into an hundred shapes in a few daies , according as objects are presented to us , and the temperature of the body disposeth , helps or hinders the minde . let us hear one man reason the case ; and we think he makes all as clear as the light : let us hear another solve all his arguments , and dispute for the contrary , and then we see that our apprehensions were abused . let us hear him reply and confute all again , and confirm his cause , and then we think him in the right again . nothing more changeable then the conceivings and minde of man , till he be throughly resolved and habituated . now in this case , how shall those that have but little grace be able to discern it ? it will not keep the minde from fluctuating . if they seem resolved for obedience to christ to day , to morrow they are so shaken by some enticing object , and force of the same temptation , that their resolution is undiscernable ; nay actually they prefer sin at that time before obedience : it is impossible then but the soul should stagger and be at a loss ; for it will judge of it self as it findes it self : and it cannot discern the habitual prevalency of christs interest when they feel the actual prevalency of the fleshes interest . for the act is the only discoverer of the habit : and if peter himself should then have fallen to the examination of his heart , whether he preferred christ before his life , at the same time when he was denying and forswearing christ to save his life , do you think he could have discerned it ? and yet even then christs interest was greatest in him habitually . if david should have gone to search , whether he preferred obedience to god before his fleshly pleasure , when he was committing adultery ; or before his credit , when he was plotting the death of vriah , what discovery do you think he would have made ? . add to all these , that as these severall distempers , were they but in the same measure in a weak christian as they are in the best or in most , would yet make the smallest measure of grace undiscernable ( if we might suppose the smallest grace to be consistent with such a frame ; ) so it is certain that whoever he be that hath the least measure of grace to discover in himself , he hath proportionably the least measure of abilities and helps to discover it , and the greatest measure of all the forementioned hinderances : he that hath but a very little repentance , faith , love and obedience ( sincere , ) when he goeth to finde it out , he hath in the same measure , a darker understanding to discern it , then others have ; and a greater strangeness and disacquaintance with himself ; and more deceitfulness in his heart ; and a greater confusion and hurlyburly in his thoughts and affections , and all more out of order and to seek : also he hath a greater backwardness to the work of self-examination , and can hardly get his heart to it , and more hardly , to do it throughly and search to the quick , and most hardly to hold on against all withdrawing temptations , till he have made a clearer discovery : and lastly , his soul is more mutable then stronger christians are , and therefore when cross actings are so frequent , he cannot discern the smallest prevailing habit. if ( when you are weighing gold ) the scales be turned but with one grain , every little jogge , or winde , or unsteadfast holding will actually lift up the heavier end , and its preponderation is with great wavering and mobility . . yet further , consider , those that have least grace have most sin , habitual and actual ; and they are so frequent in transgressing , that their failings are still in their eye : and thereby the prevalency of christs interest is made more doubtfull and obscure : for when he asketh his own conscience , do i will or love most the world and my fleshly delights , or christ and his wayes ? presently conscience remembreth him , at such a time , and such a time thou didst choose thy fleshly pleasures , profits or credit , and refuse obedience : and it is so oft , and so foully , that the soul is utterly at a loss , and cannot discern the habitual prevalent bent and resolution of the will. . besides , conscience is a judge in mans soul , and will be accusing and condemning men so far as they are guilty : now they that make work for the most frequent and terrible accusations of conscience that will stand with true grace , are unlikely to have assurance . for assurance quiets the soul and easeth it ; and a galled conscience works the contrary way . they that keep open the wound , and daily fret off the skin more , and are still grating on the galled part , are unlikely to have assurance . . again , these weakest christians being least in duty and most in sinning ( of any in whom sin reigneth not ) they are consequently most in provoking and displeasing god. and they that do so , shall finde that god will shew them his displeasure , and will displease them again . they must not look to enjoy assurance , or see the pleased face of god , till they are more carefull to please him , and are more sparing and seldom in offending him . as gods universal justice in governing the world , will make as great a difference between the sincerely obedient and disobedient , as there is between heaven and hell ; so god● paternal justice in governing his family , will make as wide a difference between the more obedient children and the less obedient , as is between his dreadfull frowns , and his joyous reviving smiles ; or between his smarting rod , or his encouraging rewards . . if god should give assurance and peace to the sinning and least obedient believers , he should not fit his providential disposals to their good . it is not that which their state requires , nor would it tend to their cure any more then a healing plaister to a sore that is rotten in the bottom , or a cordial to the removall of a cacochymy , or the purging out of corrupt redundant humours . they are so inclined to the lethargy of security , that they have need of continual pinching , striking or loud calling-on , to keep them waking : ( still remember , that by this weak christian , i mean not every doubting distressed soul , that is weak in their own apprehension , and little in their own eyes , and poor in spirit : but i mean those that have the least measure of sincere love to christ , and desire after him , and tenderness of conscience , and care to please god , and the greatest measure of security , worldliness , pride , flesh-pleasing , and boldness in sinning , which is consistent with sincerity in the faith . ) i believe there is no father or mother that hath children to govern , but they know by experience , that ●here is a necessity of frowns and rods for the more disobedient ; and that rewards and smiles are no cure for stubbornness or contempt . . lastly , do but well consider , what a sola●cisme in government it would be , and what desperate inconveniences it would have brought into the world , if god should but have set such a punctual land-mark between his kingdom and the kingdom of satan , as we are ready to dream of : if god should have said in his word , just so oft a man may be drunk , or may murder , or commit adultery , or steal , or forswear himself , and yet be a true christian and be saved ! or just so far a man may go in neglecting duty to god and man , and in cherishing his flesh , hiding his sin , &c. and yet be a true believer and be saved . this would . embolden men in sinning , and make them think , i may yet venture , for i stand on safe ground : . and it would hinder repentance : indeed it would be the way to rob god of his honour ; and multiply provocations against him , and keep his children in disobedience , and hinder their growth in holiness , and cause a deformity in christs body , and a shame to his religion and sacred name . as for those that say , assurance never encourageth men in sin , but tends to destroy it . i answer , it is true of gods assurance , seasonably given to those that are fit for it , and used by them accordingly : but if god should have told all the world , just how far they may sin , and yet be certain of salvation , this would have bred assurance in those that were unfit for it , and it would have been but the putting of new wine into old crackt bottles , or a new piece into an old garment , that would break them , or make worse the rent . i must therefore freely tell these objectors ( i am sorry that so many of my old acquaintance now harp so much on this antinomian string ) that ignorance or error hath so blinded them , that they have forgotten , or know not . what an imperfect piece the best is in this life , much more the worst true christian . . nor what a subtil devil we have to tempt us . . nor what an active thing corruption is , and what advantage it will take on unseasonable assurance . . nor what the nature of grace and sanctification is ; and how much of it lies in a godly jealousie of our selves and apprehension of our danger , and that the fear of god is the beginning of wisedom , see heb. . . nay . they have forgotten what a man is , and how inseparable from his nature is the principle of self-preservation , and how necessary the apprehension of danger and the fear of evil to himself , is to the avoiding of that evil , and so to his preservation . . yea if they knew but what a commonwealth or a family is , they would know that fear of evil , and desire of self-preservation , is the very motive to associations , and the groundwork of all laws and government , and a great part of the life of all obedience . and thus i have fully proved to you , that the smallest measure of grace , cannot help men to assurance , in gods ordinary way . perhaps you will say , what comfort is there in this to a poor weak christian ? this is rather the way to put him quite out of heart and hope . i answer . no such matter : i shall shew you the uses of this observation in the following directions . in the mean time i will say but this , the expectations of unseasonable assurance and out of gods way , is a very great cause of keeping many in languishing and distress , and of causing others to turn antinomians , and snatch at comforts , which god never gave them , and to feign and frame an assurance of their own making , or build upon the delusions of the great deceiver ▪ transforming himself into an angel of light. direction xiii . . from the last mentioned observation , there is one plain consectary arising , which i think you may do well to note by the way , viz. that according to gods ordinary way of giving grace , it cannot be expected that christians should be able to know the very time of their first receiving or acting true saving grace ▪ or just when they were pardoned , justified , adopted and put into a state of salvation . this must needs be undeniable , if you grant the former point , that the least measure of grace , yieldeth not assurance of its sincerity ( which is proved : ) and withall if you grant this plain truth , that it is gods ordinary way , to give a small measure of grace at the first . this i prove thus : . christ likeneth gods kingdom of grace to a grain of mustard seed , which is at first the least of all seeds , but after cometh to a tree : and to a little leaven , which leaveneth the whole lump . i will not deny but this may be applied to the visible progress of the gospel and increase of the church : but it is plainly appliable also to the kingdom of christ within us . . the scripture oft calleth such young beginners , babes , children , novices , &c. . we are all commanded still to grow in grace ; which implieth that we have our smallest measure at the first . . heb. . . sheweth , that strength of grace should be according to time and means . . common experience is an invincible argument for this . men are at a distance from christ when he first calleth them to come to him : and many steps they have toward him before they reach to him . we are first so far enlightned as to see our sin and misery , and the meaning and truth of the gospel , and so rowsed out of our security , and made to look about us , and see that we have souls to save or lose , and that it is no jesting matter to be a christian : and so we come to understand the tenour of the covenant , and christs termes of saving men : but alas how long is it usually after this , before we come sincerely to yield to his termes , and take him as he is offered , and renounce the world , flesh and the devil , and give up our selves to him in a faithfull covenant ! we are long deliberating before we can get our backward hearts to resolve . how then should a man know just when he was past the highest step of common or preparative grace , and arived at the first step of special grace ? yet mark , that i here speak only of gods ordinary way of giving grace : for i doubt not but in some god may give a higher degree of grace at the first day of their conversion , then some others do attain in many years . and those may know the time of their true conversion , both because the effect was so discernable , and because the suddenness makes the change more sensible and observable . but this is not the ordinary course . ordinarily convictions lye long on the soul before they come to a true conversion . conscience is wounded , and smarting long , and long grudging against our sinfull and negligent courses , and telling us of the necessity of christ and a holy life , before we sincerely obey conscience , and give up our selves to christ . we seldom yield to the first conviction or perswasion . the flesh hath usually too long time given it to plead its own cause ; and to say to the soul , wilt thou forsake all thy pleasure and merry company and courses ? wilt thou beggar thy self ? or make thy self a scorn and mocking stock to the world ? art thou ever able to hold out in so strict a course ? and to be undone ? and to forsake all and lay down thy life for christ ? is it not better venture thy self in the same way as thou hast gone in , as well as others do , and as so many of thy forefathers have done before thee ? under such sinfull deliberations as these we usually continue long before we fully resolve : and many demurres and delayes we make before we conclude to take christ on the terms that he is offered to us . now i make no doubt but most or many christians can remember how and when god stirred their consciences and wakened them from their security , and made them look about them , and roused them out of their natural lethargy : some can tell what sermon first did it : others can remember by what degrees and steps god was doing it long : the ordinary way appointed by god for the doing of it first , is the instruction of parents : and ( as i have fullier manifested in my book of infant baptism ) if parents would do their duties , they would find , that the word publikely preached was not appointed to be the first ordinary means of conversion and sanctification ; but commonly , grace would be received in childhood : i speak not of baptismal relative grace , consisting in the pardon of original sin ; nor yet any infusion of habits before they have the use of reason ( because i suppose it is hid from us , what god doth in that . ) but i speak of actual conversion : and i prove that this should be the first ordinary way and time of conversion to the children of true christians , because it is the first means that god hath appointed to be used with them . deut. . , , . eph. . . parents are commanded to teach their children the law of god , urgently , at home and as they walk abroad , lying down and rising up ; and to bring them up in the admonition and nurture of the lord : and to train up a child in the way he should go , and then when they are old they will not depart from it , prov. . . and children are commanded to remember their creator in the dayes of their youth , eccles . . . and if this be gods first great means , then doubtless he will ordinarily bless his own means here , as well as in the preaching of the word . from all this i would have you learn this lesson : that you ought not to trouble your self with fears and doubts lest you are not truly regenerate , because you know not the sermon or the very time and manner of your conversion : but finde that you have grace , and then , though you know not just the time or manner of your receiving of it , yet you may nevertheless be assured of salvation by it . search therefore what you are , and how your will is disposed and resolved , and how your life is ordered , rather then to know how you became such . i know the workings of the spirit on the soul may be discerned , because they stir up discernable actings in our own spirits . the souls convictions , consideration , resolutions and affections are no insensible things : but yet the work of grace usually begins in common grace , and so proceeds by degrees till it come to special saving grace , even as the work of nature doth , first producing the matter and then introducing the form ; first producing the embryo , before it introduce a rational soul . and as no child knows the time or manner of his own formation , vivification or reception of that soul , so i think , few true believers can say , just such a day , or at such a sermon i became a true justified , sanctified man. that was the hour of your true conversion and justification , when you first preferred god and christ and grace before all things in this world , and deliberately and seriously resolved to take christ for your saviour and governour , and give up your self to him to be saved , taught and governed , and to obey him faithfully to the death against all temptations , whatsoever you should lose or suffer by it . now i would but ask those very christians that think they do know the very sermon that converted them , did that sermon bring you to this resolution ? or was it not only some troubling , rowsing preparation hereto ? i think some desperate sickness or the like affliction is a very usual means to bring resolutions to be downright and fixed , with many souls that long delayed and fluctuated in unresolvedness , and lay under meer uneffectual convictions . obj. but this runs on your own grounds , that saving grace and common grace do differ but in degrees . answ . i think most will confess that as to the acts of grace , and that is it that we are now enquiring after ; and that is all the means that we have of discerning the habits : yet remember that i still tell you , that there is a specifical moral difference , though grounded but in a gradual natural difference . yea and that one grain of the spirits working , which turns the will in a prevalent measure for christ , ( together with the illumination necessary thereto ) deserves all those elogies and high titles that are given it in the word ; so great a change doth it make in the soul ! well may it be called , the new creature : born of the spirit : the workmanship of god : the new life : yea the image of god , and the divine nature ( if that text be not meant of the divine nature in christ which we are relatively made partakers of in our union with him . ) when you are weighing things in the balance , you may add grain after grain , and it makes no turning or motion at all , till you come to the very last grain , and then suddenly that end which was downward is turned upward . when you stand at a loss between two highwayes , not knowing which way to go , as long as you are deliberate , you stand still : all the reasons that come into your minde , do not stir you : but the last reason which resolves you , setteth you in motion . so is it in the change of a sinners heart and life : he is not changed ( but preparing towards it ) while he is but deliberating , whether he should choose christ or the world ? but the last reason that comes in and determineth his will to christ , and makes him resolve and enter a firm covenant with christ , and say , i will have christ for better or worse , this maketh the greatest change that ever is made by any work in this world . for how can there be greater then the turning of a soul from the creature to the creator ? so distant are the terms of this change . after this one turning act christ hath that heart , and the main bent and endeavours of the life , which the world had before . the man hath a new end , a new rule and guide , and a new master . before the flesh and the devil were his masters , and now christ is his master . so that you must not think so meanly of the turning , determining , resolving act of grace , because it lieth but in a gradual difference naturally from common grace , if a prince should offer a condemned beggar to marry her , and pardon her , and make her his queen ; her deliberation may be the way to her consent , and one reason after another may bring her near to consenting . but it is that which turns her will to consent , resolve , covenant and deliver her self to him , which makes the great change in her state . yet all the foregoing work of common grace hath a hand in the change , though only the turning resolution do effect it : it is the rest with this that doth it : as when the last grain turns the scales , the former do concurre . i will conclude with d● prestons words in his golden scepter , pag. . obj. it seems then that the knowledge of a carnal man and of a regenerate man do differ but in degrees , and not in kind . ans . the want of degrees here alter the kind . as in numbers the addition of a degree alters the species and kind . reade for this also d. jackson of saving faith , § . . ch . . pag. , . and frequently in other places . so much of that observation . direction xiv . . yet further i would have you to understand this : that as the least measure of saving grace is ordinarily undiscernable from the greatest measure of common grace , ( notwithstanding the greatness of the change that it makes ) so a measure somewhat greater is so hardly discernable , that it seldom brings assurance : and therefore it is only the stronger christians that attain assurance ordinarily ; even those , who have a great degree of faith and love , and keep them much in exercise , and are very watchfull and carefull in obedience : and consequently ( most christians being of the weaker sort ) it is but few that do attain to assurance of their justification and salvation . here are two or three points which i would have you distinctly to observe , though i lay them all together for brevity . . that it is only a greater measure of grace that will ordinarily afford assurance . . that therefore it is only the stronger and holier and more obedient sort of christians that usually reach to a certainty of salvation . . that few christians do reach to a strong or high degree of grace . . and therefore it is but few christians that reach to assurance . for the two first of these it will evidently appear that they are true , by reviewing the reasons which i gave of the last point save one . he that will attain to a certainty of salvation , must . have a large measure of grace to be discerned . . he must have that grace much in action , and lively action : for it is not meer habits that are discernable . . he must have a clear understanding to be acquainted with the nature of spiritual things : to know what is a sound evidence , and how to follow the search , and how to repell particular temptations . . he must have a good acquaintance and familiarity with his own heart : and to that end must be much at home , and be used sometime to a diligent observation of his heart and waies . . he must be in a good measure acquainted with , and a conquerour of contradicting temptations . . he must have some competent cure of the deep deceitfulness of the heart , and it must be brought to an open , plain , ingenuous frame , willing to know the worst of it self . . he must have some cure of that ordinary confusion and tumultuous disorder that is in the thoughts and affections of men : and get things into an order in his minde . . he must be a man of diligence , resolution , and unwearied patience , that will resolvedly set on the work of self-examination , and painfully watch in it , and constantly follow it from time to time till he attain a certainty . . he must be one that is very fearfull of sinning , and carefull in close obedient walking with god , and much in sincere and spiritual duty , that he keep not conscience still in accusing and condemning him , and god still offended with him , and his wounds fresh bleeding , and his soul still smarting . . he must be a man of much fixedness and constancy of minde , and not of the ordinary mutability of mankinde ; that so he may not by remitting his zeal and diligence , lose the sight of his evidences , nor by leaving open his soul to an alteration by every new intruding thought and temptation , let go his assurance as soon as he attaineth it . all these things in a good degree are necessary to the attaining of assurance of salvation . and then do i need to say any more to the confirmation of the third point , that few christians reach this measure of grace ? o that it were not as clear as the light , and as discernable as the earth under our feet , that most true christians are weaklings and of the lower forms in the school of christ ! alas , how ignorant are most of the best ? how little love , or faith , or zeal , or heavenly-mindedness , or delight in god , have they ? how unacquainted with a frequent exercise of these graces ? how unacquainted with the way of self-examination ? and how backward to it ? and how dull and careless in it ? doing it by the halves , as laban searched rachels tent ? how easily put off with an excuse ? how little acquainted with their own hearts ? or with satans temptations , and waies of deceiving ? how much deceitfulness remaineth in their hearts ? how confused are their mindes ? and what distractions and tumults are there in their thoughts ? how bold are they in sinning ? and how little tenderness of conscience , and care of obeying have they ? how frequently do they wound conscience , provoke god , and obscure their evidences ? and how mutable are their apprehensions ? and how soon do they lose that assurance which they once attain ? and upon every occasion quite lose the sight of their evidences ? yea and remit their actual resolutions , and so lose much of the evidence it self ? is not this the common case of godly people ? o that we could truly deny it : let their lives be witness , let their visible neglects , worldliness , pride , impatiency of plain reproof , remisness of zeal , dullness and customariness in duty , strangeness to god , unwillingness to secret prayer and meditation , unacquaintedness with the spirits operations and joyes , their unpeaceableness one with another , and their too frequent blemishing the glory of their holy profession by the unevenness of their walking , let all these witness , whether the school of christ have not most children in it : and how few of them ever go to the vniversity of riper knowledge ? and how few of those are fit to begin here the works of their priestly office , which they must live in for ever ? in the high and joyfull praises of god and of the lamb , who hath redeemed them by his blood , and made them kings and priests to god , that they may reign with him for ever ? i am content to stand to the judgement of all humble self-knowing christians , whether this be not true of most of themselves ? and for those that deny it , i will stand to the judgement of their godly neighbors , who perhaps know them better then they know themselves . and then this being all so , the fourth point is undeniable , that it is but very few christians that reach to assurance of salvation . if any think ( as intemperate hot spirited men are like enough to charge me ) that in all this i countenance the popish doctrine of doubting and uncertainty , and contradict the common doctrine of the reformed divines that write against them ; i answer , . i do contradict both the papists that deny assurance , and many forreign writers who make it farre more easie , common , and necessary then it is ( much more both them and the antinomists , who place justifying faith in it . ) but i stand in the midst between both extreams ; and i think i have the company of most english divines . . i come not to be of this minde meerly by reading books , but mainly , by reading my own heart , and consulting my own experience , and the experience of a very great number of godly people of all sorts , who have opened their hearts to me , for almost twenty years time . . i would intreat the gainsayers to study their own hearts better for some considerable time , and to be more in hearing the case and complaints of godly people ; and by that time they may happily come to be of my minde . . see whether all those divines that have been very practical , and successfull in the work of god , and much acquainted with the way of the recovery of lost souls , be not all of the same judgement as i in this point , ( such as t. hooker , jo. rogers , preston , sibs , bolton , dod , culverwell , &c. ) and whither the confidentest men for the contrary be not those that study books more then hearts , and spend their daies in disputing , and not in winning souls to god from the world . lastly , let me add to what is said , these two proofs of this fourth point here asserted . . the constant experience of the greatest part of believers , tels us , that certainty of salvation is very rare . even of those that live comfortably and in peace of conscience , yet very few of them do attain to a certainty . for my part , it is known that god in undeserved mercy hath given me long the society of a great number of godly people , and great interest in them , and privacy with them , and opportunity to know their mindes , and this in many places ( my station by providence having been oft removed : ) and i must needs profess , that of all these i have met with few , yea very few indeed , that if i seriously and privately asked them , are you certain that you are a true believer , and so are justified and shall be saved , durst say to me , i am certain of it . but some in great doubts and fears : most too secure and neglective of their states , without assurance , and some in so good hopes ( to speak in their own language ) as calmeth their spirits , that they can comfortably cast themselves on god in christ . and those few that have gone so far beyond all the rest , as to say , they were certain of their sincerity and salvation , were the professors whose state i suspected more then any of the rest ; as being the most proud , self-conceited , censorious , passionate , unpeaceable sort of professors : and some of them living scandalously , and some fallen since to more scandalous waies then ever : and the most of their humble , godly acquaintance or neighbours suspected them as well as i. or else some very few of them that said they were certain , were honest godly people ( most women ) of smal judgement and strong affections ; who depended most on that which is commonly called the sense or feeling of gods love ; and were the lowest at some times , as they were the highest at other times : and they that were one moneth certain to be saved , perhaps the next moneth were almost ready to say , they should certainly be damned . so that taking out all these sorts of persons , the sober , solid , judicious believers , that could groundedly and ordinarily say , i am certain that i shall be saved , have been so few , that it is sad to me to consider it . if any other mens experiences be contrary , i am glad of it ; so be it they be sober judicious men able to gather experiences ; and so they live not among meer antinomians , and take not the discovery of their meer opinion , for a discovery of experience . for i have seen in divers professors of my long acquaintance , the strange power of opinion and phantasie in this thing . i have known those that have lived many years in doubting of their salvation , and all that while walked uprightly ; and in the late warres , falling into the company of some anabaptists , they were by them perswaded that there was no right way to their comfort but by being re-baptized , and associating themselves with the re-baptized church , and abstaining from the hearing of the unbaptized parish priests ( as they called them ) no sooner was this done , but all their former doubtings and troubles were over , and they were as comfortable as any others ( as themselves affirmed ) which no doubt proceeded from , partly the strength of phantasie conceiting it should so be , and partly from the novelty of their way which delighted them , and partly from the strong ▪ opinion they had that this was the way of salvation , and that the want of this did keep them in the dark so long , and partly from satans policy , who troubleth people least , when they are in a way that pleaseth him : but when these people had lived a year or two in this comfortable condition , they fell at last into the society of some libertines or familists , who believe that the scriptures are all but a dream , fiction or allegory : these presently perswaded them , that they were fools to regard baptism or such ordinances , and that they might come to hear again in our congregations , seeing all things were lawfull , and there was no heaven or hell but within men , and therefore they should look to their safety and credit in the world , and take their pleasure . this lesson was quickly learned , and then they cried down the anabaptists , and confessed they were deluded , and so , being grown loose while they were anabaptists , to mend the matter , they grew epicures when they had been instructed by the libertines , and this was the end of their new gotten comfort . others i have known that have wanted assurance , and falling among the antinomians , were told by them that they undid themselves by looking after signs and marks of grace , and so laying their comforts upon something in themselves : whereas they should look only to christ for comfort , and not at any thing in themselves at all : and for assurance , it is only the witness of the spirit without any marks , that must give it them ; and to fetch comfort from their own graces and obedience , was to make it themselves in stead of christ and the holy ghost , and was a legal way : no sooner was this doctrine received , but the receivers had comfort at will , and all was sealed up to them presently by the witness of the spirit in their own conceits : whence this came , judge you : i told you my judgement before . sure i am that the sudden looseness of their lives , answering their ignorant , loose , ungospel-like doctrine , did certifie me that the spirit of comfort was not their comforter : for he is also a spirit of holiness , and comforteth men by the means of a holy gospel , which hath precepts and threatnings as well as promises . . and as the experience of the state of believers assureth us that few of them attain to certainty ; so experience of the imperfection of their understandings shews us that few of them are immediatly capable of it . for how few believers be there that understand well , what is a sound evidence , and what not ? nay how many learned men have taught them , that the least unfeigned desire of grace , is the grace it self ( as some say ) or at least a certain evidence of it ( as others say : ) whereas , alas , how many have unfeignedly desired many graces , and yet have desired the glory and profits of the world so much more , that they have miscarried and perished ? how many have taught them that the least unfeigned love to god , or to the brethren , is a certain mark of saving grace ? whenas many a one hath unfeignedly loved god and the brethren , who yet have loved house , land , credit , pleasure , and life so much more , that god hath been thrust as it were into a corner , and hath had but the worlds leavings ; and the poor saints have had little compassion or relief from them , nor would be lookt on in times of danger and disgrace . as austin and the schoolmen use to say , wicked men do vti deo & frui creaturis , vse god and enjoy the creatures : godly men do frui deo , & uti creaturis , enjoy god and use the creatures . the meaning is , both regenerate and unregenerate have some will or love , both to god and to the creature : but the wicked do will or love the creature as their chief good with their chiefest love , and they only love god as a means to help them to the creature , with a love subordinate to their love to the creature : whereas the godly do will or love god as their chief good , with their chiefest love or complacency , and love the creature but as a means to god , with an inferiour love. if then the nature of sincerity be so little known , then assurance of sincerity cannot be very common . more might be said to prove that certainty of salvation is not common among true christians ; but that it is labour in vain , as to them , seeing experience and their own ready confession doth witness it . now what 's the use that i would have you make of this ? why it is this : if assurance of sincerity and justification ( much more of salvation ) be so rare among true christians , then you have no cause to think that the want of it proveth you to be no true christian . you see then that a man may be in a state of salvation without it ; and that it is not justifying faith , as some have imagined , nor yet a necessary concomitant of that faith. you see that you were mistaken in thinking that you had not the spirit of adoption , because you had no assuring witness within you effectively testifying to you that you are the childe of god. all gods children have the spirit of adoption : ( for because they are sons , therefore hath god sent the spirit of his son into their hearts , whereby they cry abba father , gal. . . ) but all gods children have not assurance of their adoption ; therefore the spirit of adoption doth not alwaies assure those of their adoption in whom it abideth . it is alwaies a witness-bearer of their adoption : but that is only objectively by his graces and operations in them ; as a land-mark is a witness whose land it is where it standeth : or as your sheep-mark witnesseth which be your sheep : or rather as a sensible soul witnesseth a living creature , or a rational soul witnesseth that we are men : but efficiently it doth not alwaies witness : as a land-mark or sheep-mark is not alway discerned : and a bruit knows not it self to be a bruit : and a man is not alwaies actually knowing his own humanity , nor can know it at all in the womb , in infancy , in distraction , in an epilepsie , apoplexie or the like disease which depriveth him of the use of reason . besides , it 's no doubt , but the apostle had some respect to the eminent gift of the spirit , for tongues , prophecies , miracles and the like which was proper to that age ; though still as including the spirit of holiness . you see then that you need not be alwaies in disquiet when you want assurance : for else how disquiet a life should most christians live ! i shall shew you more anon that all a mans comforts depend not so on his assurance , but that he may live a comfortable life without it : trouble of minde may be overcome ; conscience may be quieted ; true peace attained , yea a man may have that joy in the holy ghost , wherein the kingdom of god is said to consist , without certainty of salvation . ( if there be any passage in my book of rest , part d , in pressing to get assurance , which seem contrary to this , i desire that they may be reduced to this sense , and no otherwise understood . ) this shall be further opened anon , and other grounds of comfort manifested , besides assurance . direction xv. . yea this much more i would here inform you of , that very many even of the stronger , holier , watchfull , and obedient christians , are yet uncertain of their salvation , even then when they are certain of their justification and sanctification ; and that because they are uncertain of their perseverance and overcoming : for a mans certainty of his salvation can be no stronger than is his certainty of enduring to the end and overcoming . that you may not misunderstand me in this , observe . that i do not say perseverance is a thing uncertain in it self : . nor that it is uncertain to all christians : . but that it is uncertain to many even strong and self-knowing christians . divines use to distinguish of the certainty of the object , and of the subject : and the former is either of the object of gods knowledge , or of mans . i doubt not but god knows certainly who shall be saved , which with his decree doth cause that which we call certainty of the object , as to mans understanding : but men themselves do not alwaies know it . if a man have the fullest certainty in the world that he is gods child , yet if he be uncertain whether he shall so continue to the end , it is impossible that he should have a certainty of his salvation . for it 's he only that endureth to the end that shall be saved . now that many eminent christians of great knowledge and much zeal and obedience are uncertain of their perseverance , is proved by two infallible arguments . . by experience : if any should be so censorious as to think that none of all those nations and churches abroad that deny the doctrine of certain perseverance of all believers , have any strong christians among them , yet we have had the knowledge of such at home . . besides the difficulty of the subject is a clear argument that a strong christian may be uncertain of it ▪ god hath made all those points plain in scripture , which must be believed as of necessity to salvation : but the certainty of all believers perseverance , is not a point of flat necessity to salvation to be believed . otherwise it would be a hard matter to prove that any considerable number were ever saved , till of late ; or are yet saved , but in a very few countries . it is a point that the churches never did put into their creed ; where they summed up those points that they held necessary to salvation . there are a great number of texts of scripture which seeming to intimate the contrary , do make the point of great difficulty to many of the wisest . and those texts that are for it , are not so express as fully to satisfie them . besides that the examples of these ten years last past have done more to stagger many sober wise christians in this point , then all the arguments that ever were used by papists , arminians or any other : to see what kinde of men in some places have fallen , and how far ; as i am unwilling further to mention . if you ask me , what i think of this my self , and consequently what assurance i have of my own salvation ; i will freely tell you , both how far i am arrived in assurance of sincerity of grace and justification , and how farre in the matter of perseverance and so of salvation . i lay seven years under great doubtings of the truth of my sanctification ; especially for want of those lively , affectionate , heart-melting effects which i desired to have found ; and for want of deeper apprehensions of god , christ , glory , sin , misery , mercy , duty , &c. which made me still fear that all i had was but the meer effects of education , reading and speculative knowledge ; and so that i had only a notional religion , that touched my phantasie and swom in my brain , but ▪ workt not throughly on my heart ; for want of more deep and serious believing of those holy truths which should be operative . yet all this while , probabilities of grace , affording me that which we commonly call hope , did bear me up . now through the great unspeakable mercy of my god , i have attained to so strong a probability of my sincerity and sanctification , as in a large sense may be called assurance or certainty , but not in the strictest sense : much less is it a perfect assurance : i have so strong a perswasion of the truth of my faith , and so of the pardon of my sinnes , as overcometh most doubtings and trouble of minde , and keepeth me in quietness and peace of minde , and some joy in the holy ghost , and delightfull thoughts of my everlasting rest ; and gives me a confidence in god , and access with boldness to the throne of his grace . but yet i finde that carnal security hath a great hand in the alaying of my troubles , though not in the raising of my joyes : ( and it is no unusual thing for a good cause and a bad faith , assurance and carnal security to joyn together in one effect ; even in expelling trouble from the heart . ) yet dare i scarce say ( in the usual sense of the word , ) that i am certain of my sincerity and so of my justification : especially when temptations have prevailed , and the strength of the fleshes interest , and the weakness of christs interest in my estimation and will and affections , have appeared more then ordinary : and when i have thought how much stronger trials i may yet be put to , which others daily undergo : especially the temptations of prosperity do oftner make me fear , then those of persecution and adversity . i am sometimes afraid , lest it be but the weakness of my body , and the distance of objects , and smalness of temptations , that makes them no more prevailing with me : and that if i had as strong a body as others , and were in that dignity , wealth and abundance of all things , as some are ; whether honors , car●al pleasures , sports , delightfull meats , drinks , beauty , and such vanities might not carry me away , as i see they do others , that made as great a shew of holiness . yet do not these doubts much affright or disquiet me , because i finde god at present possessing me with those resolutions to cast away all for christ , which , i doubt not , are the work of his own grace , and because i have experience of abundance of preventing and sustaining grace ; and because i finde at the present that god enableth me to account all things loss and dross and dung for him , and easily without much reluctancy to empty my purse for him and his poor , and to lay out my time and strength for him and his church , and with some good success to resist temptations ; and that i have no desire , ( in any activity or prevalency ) to be any higher in the world then i am , but think god hath chosen out for me the best condition and station that i could have desired in all the world . and then for perseverance and salvation , this is my case : it is my strong opinion that no man who hath attained to a rootedness in the faith , and so is throughly sanctified , doth ever totally and finally fall away : which christ seemeth to intimate in saying that the cause why men fall away in tribulation and persecution , is because the seed had not deep rooting , mat. . and i am yet more confident that none of the elect shall ever fall away ; and perswaded , that all the rooted , through-christians , are elect. but yet i dare not say , that i am certain of this , that all are elect to salvation , and shall never fall away totally and finally , who sincerely believe and are justified . it is my opinion , but i dare not put it into my creed among either the points of absolute necessity , or undoubted verity . i know how many texts of scripture seem to speak otherwise : and i know how generally the primitive fathers thought otherwise , if a man can know their mindes by their writings : i know that austin himself , the mall of the pelagians , seems to be either unresolv'd , or more against this perseverance then for it . i know how many learned , godly men do differ from me , and deny the certainty of perseverance : i know how sad and shaking examples this age hath afforded : and therefore i am not certain , properly , strictly certain , of my perseverance , and so not fully , strictly certain of my salvation : nor so near to a certainty of my salvation , as i am to a certainty of my faith , justification , adoption and sanctification . yet am i so strongly confident of it , ( that i shall hold out , and be saved ) that it doth not only calm and quiet my minde , and overcome my troubles and fears , but also enable me to rejoyce in hope of the glory to come , and to desire christs coming to judgement , and to think of death with much more contentedness and submission then else i should do : for as i am much perswaded that the rooted in grace do never fall quite away , so if i were sure that they did , yet i know so much of the graciousness of gods nature , and his covenant , that he will not forsake any that do not wilfully forsake him ; and i have so full a resolution to cleave to him wrought in me by his spirit , and such experience of tender love , and his preserving me in trials , that i have a strong confidence that he will never permit me to fall from him . yet do i see a necessity of daily praying to him not to lead me into temptation , but to deliver me from the evil ; and to live in continual watchfulness , expecting daily assaults , and renewing daily my repentance and resolutions . thus have i , as truly as i am now able , opened my very heart and state to you , as before the searcher of my heart : which i have done for three reasons . . that my judgement may be truly known in the point of perseverance . . because i finde the communicating of experiences of each others hearts and states is of great use to believers . . because i finde that many godly people , by divers passages in my book of rest , about living in heavenly delights , do think that i have attained a greater certainty then i have : and that themselves are unhappy and must live uncomfortably till they can attain to that which they think i have done . as for those that think , and will be ready to say , that i am warping to arminian or popish doubting ; i regard not their words or censures : i am none of those that dare in the hearing of god affirm that i have the certainty which i have not , meerly to avoid the suspition of erring . nor dare i by hot disputes maintain that which the constant experience of my self and the best and most of my acquaintance doth contradict : and believe my authors before my own heart , and the undoubted testimony of christians concerning themselves . yet remember that i do not deny but many others may have both more assurance of their own sincerity , and more clear understanding of the doctrine of perseverance then i have ; which may give them a certainty that no true believer shall quite fall away . i dare not think that others have not a higher degree of light and certainty then ● have . but i think by this time i have perswaded you that a proper certainty of our salvation is not so common a thing as some controversal doctors , or some self-conceited prosessors do take it to be . and therefore that you must not lay all your comfort on your assurance of salvation . as for them who are most highly confident both of the doctrine of the certain perseverance of every believer , meerly upon tradition , and prejudice , because they have been alway taught so , or else upon weak grounds which will not bear them out in their confidence ; and are as confident of their own salvation on as slender grounds , having never well understood the nature of saving grace , sincerity , examination nor assurance ; nor understood the causes of doubting which might else have shaked them ; i will not call their greatest confidence , by the name of assurance or certainty of salvation , though it be accompanied with never so great boastings , or pretenses or expressions of the highest joyes . and for your self i advise you , first use those comforts which those may have who come short of assurance . direction xvi . . the next thing which i would have you learn is this , that there are several grounds of the great probability of our salvation , besides the general grounds mentioned in the beginning : and by the knowledge of these , without any further assurance , a christian may live in much peace and comfort , and in delightfull , desirous thoughts of the glory to come : and therefore the next work which you have to do , is to discover those probabilites of your sincerity and your salvation , and then to receive the peace and comfort which they may afford you , before you can expect assurance it self . i shall here open to you the several parts of this proposition and direction distinctly . . i told you in the beginning of the four grounds of probability which all may have in general , from . the nature of god , . and of the mediatour ; and his office. . and the universal sufficiency of christs satisfaction . . and the general tenour of the promise and offer of pardon and salvation . now i adde ; that besides all these , there are many grounds of strong probability which you may have of your own sincerity , and so of your particular interest in christ and salvation , when you cannot reach to a certainty . . some kinde of probability you may gather by comparing your self with others . though this way be but delusory to unregenerate men , whose confidence is plainly contradicted by the scriptures , yet may it be lawfull and usefull to an humble soul that is willing to obey and wait on god : i mean , to consider , that if such as you should perish , how few people would god have in the world ? consider first in how narrow a compass the church was confined before christs coming in the flesh ? and how carnal and corrupt even that visible church then was ? and even at this day , the most learned do compute , that if you divide the world into thirty parts , nineteen of them are heathenish idolaters , six of them are ma●ometans , and only fi●e of them are christians . and of these five that are christians , how great a part are of the aethiopian , greek and popish churches ? so ignorant , rude and superstitious and erroneous , that salvation cannot be imagined to be near so easie or ordinary with them as with us : and of the reformed churches , commonly called protestants , how small is the number ? and even among these , what a number are grossely ignorant and prophane ? and of those that profess more knowledge and zeal , how many are grossely erroneous , schismatical and scandalous . how exceeding smal a number is left then that are such as you ? i know this is no assuring argument : but i know withall that christ died not in vain ; but he will see the fruit of his sufferings to the satisfaction of his soul : and the god of mercy , who is a lover of mankinde , will have a multitude innumerable of his saved ones in the earth . . but your strongest probabilities are from the consideration of the work of god upon your soul , and the present frame and inclination of your soul to god. you may know that you have workings above nature in you ; and that they have been kept alive and carried on these many years against all opposition of the flesh and the world : it hath not been a meer flash of conviction which hath been extinguished by sensuality , and left you in the darkness of security and prophanness as others are . you dare not give up your hopes of heaven for all the world : you would not part with christ , and say , let him go , for all the pleasures of sin , or treasures of the earth : if you had ( as you have ) an offer of god , christ , grace and glory on one side , and worldly prosperity in sin on the other side , you would choose god , and let go the other . you dare not , you would not give over praying , hearing , reading , and christian company , and give up your self to worldly , fleshly pleasures ; yet you are not assured of salvation , because you finde not that delight and life in duty , and that witness of the spirit , and that communion with god , nor that tenderness of heart , as you desire . it is well that you desire them : but though you be not certain of salvation , do not you see a great likelihood , a probability in all this ? is not your heart raised to a hope that yet god is mercifull to you , and means you good ? doubtless this you might easily discern . the second thing that i am to shew you is , that there may much spiritual comfort and peace of conscience be enjoyed without any certainty of salvation , given upon these forementioned probabilities . which i prove thus , . no doubt but adam in innocency had peace of conscience , and comfort and communion with god , and yet he had no assurance of salvation ; i mean , either of continuing in paradise , or being translated to glory . for if he had , either he was sure to persevere in innocency and so to be glorified . ( but that was not true ) or else he must foreknow both that he should fall and be raised again and saved by christ . but this he knew not at all . . experience tels us that the greatest part of christians on earth do enjoy that peace and comfort which they have , without any certainty of their salvation . . the nature of the thing telleth us , that a likelihood of so great a mercy as everlasting glory must needs be a ground of great comfort . if a poor condemned prisoner do but hear that there is hopes of a pardon , specially if very probable , it will glad his heart . indeed if an angel from heaven were brought into this state it would be sad to him : but if a devil or a condemned sinner have such hope , it must needs be glad news to them . the devils have it not , but we have . . let me next therefore intreat you to take the comfort of your probabilities of grace and salvation . your horse or dog knoweth not how you will use them certainly ; yet will they lovingly follow you , and put their heads to your hand , and trust you with their lives without fear , and love to be in your company ; because they have found you kinde to them , and have tried that you do them no hurt , but good : yea though you do strike them sometimes , yet they finde that they have their food from you , and your favour doth sustain them . yea your little children have no certainty how you will use them ; and yet finding that you have alwaies used them kindly , and expressed love to them , though you whip them sometimes , yet are glad of your company , and desire to be in your lap , and can trust themselves in your hands , without tormenting themselves with such doubts as these , i am uncertain how my mother will use me , whether she will wound me , or kill me , or turn me out of doors and let me perish . nature perswades us not to be too distrustfull of those that have alwaies befriended us , and especially whose nature is mercifull and compassionate : nor to be too suspitious of evil from them that have alwaies done us good : every man knows that the good will do good , and the evil will do evil : and accordingly we expect that they should do to us . naturally we all fear a toad , a serpent , an adder , a mad dog , a wicked man , a mad man , a cruel blood thirsty tyrant , and the devil : but no one fears a dove , a lamb , a good man , a mercifull compassionate governour , except only the rebels or notorious offenders that know he is bound in justice to destroy or punish them . and none should fear distrustfully the wrath of a gracious god , but they who will not submit to his mercy , and will not have christ to reign over them , and therefore may know that he is bound in justice , if they come not in , to destroy them . but for you that would be obedient and reformed , and are troubled that you are no better , and beg of god to make you better , and have no sin , but what you would be glad to be rid of , may not you , at least , see a strong probability that it shall go well with you ? o make use therefore of this probability : and if you have but hopes that god will do you good , rejoice in those hopes , till you can come to rejoyce in assurance . and here let me tell you that probabilities are of divers degrees according to their divers grounds . where men have but a little probability of their sincerity , and a greater probability that they are not sincere in the faith , these men may be somewhat born up , but it behoves them presently to search in fear , and to amend that which is the cause of their fear . those that have more probability of the sincerity of their hearts , then of the contrary , may well have more peace then trouble of minde : those that have yet a higher degree of probability may live in more joy : and so according to the degree of probability may their comforts still arise . and observe also , that it is but the highest degree of this probability here which we call a certainty : for it is a moral certainty , and not that which is called a certainty of divine faith , nor that which is called a certainty of evidence in the strictest sense ; though yet evidence there is for it : but it is the same evidences materially which are the ground of probability and of certainty : only sometime they differ gradually ( one having more grace and another less ) and sometime not so neither : for he that hath more grace may discern but a probability in it ( through some other defect ) no more then he that hath less : but when one man discerns his graces and sincerity but darkly , he hath but a probability of salvation manifested by them : and when another discerneth them more clearly , he hath a stronger probability : and he that discerneth them most clearly ( if other necessaries concurre ) hath that which we call a certainty . now i am perswaded that you frequently see a strong probability of your sincerity : and may not that be a very great stay and comfort to your soul ? nay may it not draw out your heart in love , delight and thankfulness ? suppose that your name were written in a piece of paper , and put among a hundred , or fifty , or but twenty other like papers into a lottery ; and you were certain that you should be the owner of this whole land except your name were drawn the first time , and if it were drawn , you should die : would your joy or your sorrow for this be the greater ? nay if it were but ten to one , or but two to one odds on your side , it would keep you from drooping and discouragement : and why should it not do so in the present case ? direction xvii . . my next advice to you is this , for the strengthening your apprehensions of the probability of your salvation . gather up and improve all your choicest experiences of gods good will and mercy to you : and observe also the experiments of others in the same kind . we do god and our selves a great deal of wrong by forgetting , neglecting and not improving our experiences . how doth god charge it on the israelites , especially in the wilderness , that they forgot the works of god , by which he had so often manifested his power and goodness ? psal . . & . see , . when god had by one miracle silenced their unbelief , they had forgotten it in the next distress . it was a sign the disciples hearts were hardened when they forgot the miracles of the loaves , and presently after were distrustfull and afraid , mar. . . god doth not give us his mercies only for the present use , but for the future : nor only for the body , but for the soul . i would this truth were well learned by believers . you are in sickness , in troubles , and dangers , and pinching straits , in fears and anguish of minde : in this case you cry to god for help , and he doth in such a manner deliver you , as silenceth your distrust , and convinceth you of his love ; at least of his readiness to do you good . what a wrong is it now to god and your self to forget this presently , and in the next temptation to receive no strengthening by the consideration of it ? doth god so much regard this dirty flesh , that he should do all this meerly for its ease and relief ? no , he doth it to kill your unbelief , and convince you of his special providence , his care of you , and love to you , and power to help you , and to breed in you more loving , honourable and thankfull thoughts of him : lose this benefit and you lose all : you may thus use one and the same mercy a hundred times . though it be gone as to the body ; it is still fresh in a believing , thankfull , carefull soul . you may make as good use of it at your very death , as the first hour . but o the sad forgetfulness , mutability and unbelief of these hearts of ours ! what a number of these choice experiences do we all receive ? when we forget one , god giveth another , and we forget that too : when unbelief doth blasphemously suggest to us , such a thing may come once or twice by chance . god addeth one experience to another , till it even shame us out of our unbelief , as christ shamed thomas , and we cry out , my lord and my god. hath it not been thus oft with you ? have not mercies come so seasonably , so unexpectedly , either by small means , or the means themselves unexpectedly raised up ; without your designing or effecting ; and plainly in answer to prayers , that they have brought conviction along with them ? and you have seen the name of god engraven on them ? sure it is so with us , when through our sinfull negligence , we are hardly drawn to open our eyes , and see what god is doing . much more might we have seen if we had but observed the workings of providence for us . especially they that are in an afflicted state , and have more sensible daily use for god , and are awakened to seek him , and regard his dealings . i know a mercy to the body is no certain evidence of gods love to the soul . but yet from such experiences a christian may have very strong probabilities . when we find god hearing prayers , it is a hopefull sign that we have some interest in him . we may say , as manoahs wife said to him , judg. . . if the lord had meant to destroy us , he would not have received a sacrifice at our hands , nor have done all this for us . to have god so near to us in all that we call upon him for , and so ready to relieve us ; as if he could not deny an earnest prayer , and could not endure to stop his ears against our cries and groans ; these are hopefull signes that he meaneth us good . i know special grace is the only certain evidence of special love : but yet these kind of experiences are many times more effectual to refresh a drooping doubting soul , then the surest evidences . for evidences may be unseen , and require a great deal of holy skill and diligence to try them , which few have : but these experiences are near us , even in our bodies , and shew themselves : they make all our bones say , lord who is like unto thee ? and it is a great advantage to have the help of sense it self for our consolation . i hope you yet remember the choice particular providences by which god hath manifested to you 〈◊〉 goodness , even from your youth till now : especially his frequent answering of your prayers ! methinks these should do something to the dispelling of those black distrustfull thoughts of god. i could wish you would write them down , and oft review them . and when temptations next come , remember with david , who helpt you against the lion and the bear , and therefore fear not the uncircumcised philistine . . and you may make great use also of the experiences of others . is it not a great satisfaction to hear twenty or fourty or a hundred christians , of the godliest lives , to make the very same complaints as you do your sel● ? the very same complaints have i heard from as many . by this you may see your case is not singular , but the ordinary case of the tenderest consciences ; and of many that walk uprightly with god. and also , is it not a great help to you , to hear other christians tell how they have come into those troubles ; and how they have got out of them ? what hurt them ? and what helped them ? and how god dealt with them while they lay under them ? how desirous are diseased persons to talk with others that have had the same disease ? and to hea● them tell , how it took them , and how it 〈◊〉 them , and specially what cured them . besides , it will give you much stronger hopes of cure and recovery to peace of conscience , when you hear of so many that have been cured of the same disease . moreover , is it not a reviving thing , to hear christians open the goodness of the lord ? and that in particulars , as upon experience they have found him to their own souls ? to hear them tell you of such notable discoveries of gods special providence and care of his people , as may refell all temptations to atheism and unbelief ? to hear them give you their frequent and full experiences of gods hearing and answering their prayers , and helping them in their distresses ? though the carnal part of the mercy were only theirs , yet by improvement , the spiritual part may be yours . you may have your faith , and love , and joy confirmed by the experiences of david , job , paul , which are past so long ago ; and by the experiences of all your godly acquaintance , as if they were your own . this is the benefit of the unity of the church : the blessings of one member of the body are blessings to the rest ; and if one rejoyce the rest may rejoyce with them , not only for their sakes , but also for their own . such as god is to the rest of his children , such he is and will be to you . he is as ready to pity you as them ; and to hear your complaints and moans as theirs . and lest we should think that none of them were so bad as we ; he hath left us the examples of his mercies to worse then ever we were . you never were guilty of witchcraft , and open idolatry , as manasses was , and that for a long time , and drawing the whole nation , and chief part of the visible church on earth , into idolatry with him . you never had your hand in the blood of a saint , and even of the first martyr ( stephen ) as paul had : you never hunted after the blood of the saints , and persecuted them from city to city as he did : and yet god did not only forgive him , but was found of him when he never sought him , yea when he was persecuting him in his members , and kicking against the pricks ; yea and made him a chosen vessel to bear about his name , and as noble an instrument of the propagation of his gospel , as if he had never been guilty of any such crimes : that he might be an encouraging example to the unworthiest sinners , and in him might appear the riches of his mercy , tim. . , . see also titus . , , , , . is there no ground of comfort in these examples of the saints ? the same we may say of the experiences of gods people still : and doubtless it were well if experimentall christians did more fully and frequently open to one another their experiences . it were the way to make private particular mercies , to be more publike and common mercies ; and to give others a part in our blessings without any diminution of them to our selves . not that i would have this so openly and rashly done , ( by those who through their disability to express their mindes , do make the works and language of their spirit seem ridiculous to carnal ears ) as i perceive some in a very formality would have it , ( as if it must be one of their church customs , to satisfie the society of the fitness of each member before they will receive them : ) but i would have christians that are sit to express their minds , to do it in season and with wisdom : especially those to whom god hath given any more eminent and notable experiments , which may be of publick use . doubtless god hath lost very much of the honour due to his name , and poor christians much of the benefit which they might have received , ( and may challenge by the mutual interest of fellow-members ) for want of the publike communication of the extraordinary and more notable experiences of some men . those that write the lives of the holiest men when they are dead , can give you but the outside and carkass of their memorials ; the most observable passages are usually secret , known only to god and their own souls ; which none but themselves are able to communicate . for my own part , i do soberly and seriously profess to you , that the experiences i have had of gods special providences , and fatherly care , and specially of his hearing prayers , have been so strange and great and exceeding numerous , that they have done very much to the quieting of my spirit , and the perswading my soul of gods love to me , and the silencing and shaming of my unbelieving heart , and especially for the conquering of all temptations that lead to atheism or infidelity , to the denying of special providence , or or the verity of the gospel , or of the necessity of holy prayer and worshipping of god. yea those passages that in the bulk of the thing seem to have no great matter in them , yet have come at such seasons , in such a manner , in evident answer to prayers , that they have done much to my confirmation . o happy afflictions and distresses ! sufferings and danger force us to pray , and force the cold and customary petitioner to seriousness and importunity . importunate prayers bring evident returns : such returns give us sensible experiences : such experiences raise faith , love , and thankfulness ; kill unbelief and atheism ; and encourage the soul in all distresses , to go the same way as when it sped so well . i often pity the poor seduced infidels of this age that deny scripture and christ himself , and doubt of the usefulness of prayer and holy worship ; and i wish that they had but the experiences that i have had . o how much more might it do then all their studies and disputes ! truly i have once or twice had motions in my mind to have publikely and freely communicated my experiences in a relation of the more observable passages of my life : but i found that i was not able to do it to gods praise as was meet , without a shew of ostentation and vanity , and therefore i forbore . direction xviii . . next , that you may yet further understand the true nature of assurance , faith , doubting and desperation , i would have you observe this ; that god doth not command every man , nor properly any man , ordinarily by his word , to bel●eve that his sins are forgiven , and himself is justified , adopted , and shall be saved . but he hath prescribed a way by which they may attain to assurance of these , in which way it is mens duty to seek it : so that our assurance is not properly that which is called a certainty of belief . i have said enough for the proof of this proposition in the third part of my book of rest , chap. ● . whither i must referre you . but there is more to be said yet for the application of it . but first i must briefly tell you the meaning of the words . . god commandeth us all to believe ( wicked and godly ) that our sins are made pardonable by the sufficient satisfaction of christ for them ; and that god is very mercifull and ready to forgive : and that he hath conditionally forgiven us all in the new covenant , making a deed of gift of christ and pardon and life in him to all , on condition they believe in him and accept what is given . . but no man is commanded to believe that he is actually forgiven . . therefore i say our assurance is not strictly to be called belief ▪ or a certainty of belief . for it is only our certain belief of those things which we take on the meer credit of the witnesser or revealer , which we call , certainty of faith. indeed we commonly in english use the word belief to express any confident , but uncertain opinion or perswasion : and if any will so take it , then i deny not but our assurance is a belief . but it is commonly taken by divines for an assent to any thing on the credit of the word of the revealer ; and so is distinguished both from the sensible apprehension of things , and from principles that are known by the meer light and help of nature ; and from the knowledge of conclusions which by reasoning we gather from those principles . though yet one and the same thing may be known as revealed in nature , and believed as revealed immediatly of supernaturally . and so we both know and believe that there is one onely god , who made and preserveth all things . . but our assurance is an act of knowledge , participating of faith and internal sense or knowledge reflect . for divine faith saith , he that believeth is justified and shall be saved . internal sense and knowledge of our selves saith , but i believe . reason , or discursive knowledge saith , therefore i am justified and shall be saved . only i must advise you , that you be not troubled when you meet with that which is contrary to this in any great divines : for it is only our former divines whose judgements were partly hurt by hot disputations with the papists herein , and partly not come to that maturity as others since them have had opportunity to do . and therefore in their expositions of the creed and such like passages in the text , they eagerly insist on it , that when we say , we believe the forgiveness of sin , and life everlasting , every man is to profess that he believeth that his own sinnes are forgiven , and he shall have life everlasting himself . but our later divines , and specially the english , and most especially these that deal most in practicals , do see the mistake , and lay down the same doctrine which i teach you here , god bids us not believe as from him , more then he hath revealed . but only one of the propositions is revealed by gods testimony , he that believeth shall be saved . but it is no where written that you do believe , nor that you shall be saved ; nor any thing equivalent . and therefore you are not commanded to believe either of these . how the spirit revealeth these , i have fully told you already . in our creed therefore we do profess to believe remission of sinnes to be purchased by christs death , and in his power to give , and given in the gospel to all on condition of believing in christ himself for remission : but not to believe that our own sinnes are actually and fully pardoned . my end in telling you this again ( which i have told you elsewhere ) is this , that you may not think ( as i finde abundance of poor troubled souls to do ) that faith ( much less justifying faith ) is a believing that you have true grace , and shall be saved ; and so fall a condemning your self unjustly every time that you doubt of your own sincerity ; and think that so much as you doubt of this , so much unbelief you have : and so many poor souls complain that they have no faith , or but little , and that they cannot believe , because they believe not their own faith to be sincere : and when they wholly judge themselves unsanctified , then they call that desperation , which they think to be a sinne inconsistent with true grace . these are dangerous errours , all arising from that one errour which the heat of contention did carry some good men to , that faith is a belief that our sinnes are forgiven by christ . indeed all men are bound to apply christ and the promise to themselves . but that application consisteth in a belief that this promise is true as belonging to all , and so to me , and then in acceptance of christ and his benefits as an offered gift ; and after this in trusting on him for the full performance of his promise . hence therefore you may best see what unbelief and desperation are , and how farre men may charge themselves with them . when you doubt whether the promise be true , or when you refuse to accept christ and his benefits offered in it , and consequently to trust him as one that is able and willing to save you , if you do assent to his truth and accept him ; this is unbelief . but if you do believe the truth of the gospel , and are heartily willing to accept christ as offered in it , and only doubt whether your belief and acceptance of him be sincere , and so whether you shall be saved , this is not unbelief , but ignorance of your own sincerity , and its consequents . nay , and though that affiance be wanting which is a part of faith , yet it is but a hindering of the exercise of it , for want of a necessary concomitant condition ; for the grace of affiance in the habit and virtually is there : so that it is not formally distrust or unbelief , any more then your not trusting god in your sleep is distrust . if a friend do promise to give you a hundred pound on condition that you thankfully accept it : if you now do believe him , and do thankfully accept it ; but yet through some vain scruple shall think my thankefulness is so small that it is not sincere , and therefore i doubt , i do not perform his condition , and so shall never have the gift . in this case now , you do believe your friend and you do not distrust him properly ; but you distrust your self , that you perform not the condition ; and this hindreth the exercise of that confidence or affiance in your friend which is habitually and virtually in you . just so is it in our present case . the same may be said of desperation , which is a privation of hope : when we have believed the truth of the gospel , and accepted christ offered , we are then bound to hope that god will give us the benefits promised : so hope is nothing but a desirous expectation of the good so promised and believed . now if you begin to distrust whether god will make good this promise or no , either thinking that it is not true , or he is not able , or hath changed his minde since the making of it , and on these grounds you let go your hopes , this is despair . if because that christ seems to delay his coming , we should say , i have waited in hope till now , but now i am out of hope that ever christ will come to judge the world and glorifie believers , i will expect it no longer : this is despair . and it hath its several degrees more or less , as unbelief hath . indeed the schoolmen say that affiance is nothing but strengthened hope . affiance in the properest sense is the same in substance with hope ; only it more expresseth a respect to the promise and promiser , and indeed is faith and hope exprest both together in one word . so that what i said before of distrust , is true of despair . if you do continue to believe the truth of the gospel , and particularly of christs coming and glorifying his saints , and yet you think he will not glorifie you because you think that you are not a true believer or saint ; this is not desperation in the proper sense . for desperation is the privation of hope , where the formal cause , the heart and life of it is wanting . but you have here hope in the habit , and virtually do hope in christ : but the act of it as to your own particular salvation is hindered , upon an accidentall mistake . in the forementioned example , if your friend promise to give you a hundred pound on condition of your thankfull acceptance , and promiseth to come at such an hour and bring it you : if now you stay till the hour be almost come , and then say , i ●m out of hope of his coming now ; he hath broke his word ; this is properly a despair in your friend . but if you only think that you have overstaid the time , and that it is past , and therefore you shall not have the gift , this may be called a despair of the event , and a despair of your self ; but not properly a despair in your friend ; only the act of hoping in god is hindered as is said . so it is in our present case . men may be said to despair of their salvation , and to despair in themselves , but not to despair in god , except the formal cause of such despair were there present ; and except they are drawn to it , by not believing his truth and faithfulness . the true nature of despair is exprest in that of the apostles , luke . . we trusted that this was he that should redeem israel : only it was but imperfect despair : else it had been damnable . their hopes were shaken . and for my part , i am perswaded that it is only this proper despair in god , which is the damnable desperation , which is threatned in the scripture : and not the former : and that if a poor soul should go out of this world without any actual hope of his own salvation , meerly because he thinks that he is no true believer , that this soul may be saved , and prove a true believer for all this . alas , the great sin that god threatneth is our distrust of his faithfulness , and not the doubting of our own sincerity and distrust of our selves . we have great reason to be very jealous of our own hearts , as knowing them to be deceitfull above all things and desperately wicked , who can know them ? but we have no reason at all to be jealous of god. where finde you in scripture that any is condemned for hard thoughts of themselves , or for not knowing themselves to have true grace ; and for thinking they had none ? it is true unbelief in gods promise that men are condemned for : even that sinne which is an aversion of the soul from god. but perhaps you will ask , is doubting of our own sincerity and salvation no sin ? i answer , doubting is either taken in opposition to believing ; or in opposition to knowing or to conjecturing . . doubting as it signifieth only a not-believing that our sins are pardoned and we shall be saved , is no sinne ( still remember that i take believing in the strict proper sense , for the crediting of a divine testimony or assertion ) for god hath no where commanded us ordinarily to believe either of these . i say ordinarily ( as i did in the proposition before ) because when christ was on earth he told a man personally thy sinnes are forgiven thee ( whether he meant only as to the present disease inflicted for them , or also all punishment , temporal and eternal , i will not now discuss ) so nathan from god told david , his sinne was forgiven : but these were priviledges only to these persons , and not common to all . god hath no where said , either that all mens sinnes are actually forgiven ; or that yours or mine by name are forgiven : but only that all that believe are forgiven : which supposeth them to believe before they are forgiven , and that they may be forgiven ; and therefore it is not true that they are forgiven before they believe : and therefore this faith is not a believing that they are forgiven , but a believing on christ for forgivenesse . else men must believe an untruth to make it become true by their believing it . . but now , doubting , as it is opposed to the knowledge of our remission and justification , in those that are justified is a sinne : ( for it can be no sinne for an unjustified person to know that he is unjustified . ) but then , i pray you mark , how farre it is a sinne in the godly , and what manner of sin it is . . it is a sinne as it is part of our natural ignorance and original depravedness of our understandings , or a fruit hereof and of our strangeness to our own hearts , and of their deep deceitfulness , confusion , mutability or negligence . . and further as all these are increased by long custom in sinning , and so the discerning of our states is become more difficult , it is yet a greater sinne . . it is a sinne as it is the fruit of any particular sinne by which we have obscured our own graces , and provoked god to hide his face from us . and so all ignorance of any truth which we ought to know , is a sinne , so the ignorance of our own regeneration and sincerity is a sinne , because we ought to know it . but this is so farre from being the great condemning sinne of unbelief which christ threatneth in his new law , that it is none of the greatest or most hainous sort of sinnes , but the infirmity in some measure of every christian . and let me further acquaint you with this difference between these doubtings , and your fears and sorrows that follow thereupon . though the doubting it self be your sin , yet i suppose that the fears and sorrows and cares that follow it may be your duty . yet respectively and by remote participation even these also must be acknowledged sinfull ; even as our prayers for that pardon which we have received and knew it not , may by remote participation be called sinfull : because if we had not sinned we should not have been ignorant of our own hearts : and if we had not been ignorant we should not have doubted of the least true grace we have : and if we had not so doubted , we should not have feared or sorrowed or prayed for that remission in that sense . but yet though these may be called sinfull , as they come from sin , yet more neerly and in themselves considered on supposition of our present estate , they are all duties , and great duties necessary to our salvation . you may say to a thief that begs for pardon , if thou hadst not stoln thou hadst not need to have beg'd pardon . yet supposing that he hath stoln it may be his duty to beg pardon . and so you may say to a poor fearing soul , that fears damnation and gods wrath , thou needest not fear if thou hadst not sinned . but when he hath once by sin obscured his evidences , and necessitated doubting , then is fear and sorrow and praying for justification and pardon , his duty : and indeed not fitly to be called sin , but rather a fruit of sin in one respect ( and so hath some participation in it ) but a fruit of the spirit and of christs command in another respect , and so a necessary duty . for else we should say , that it is a sin to repent and believe in christ , and to love him as redeemer : for you may say to any sinner , thou needest not to have repented , believed in a redeemer , &c. but for thy sin ; yet i hope none will say that so doing is properly a sin , though doing them defectively is . god doth not will and approve of it , that any soul that can see no signes of grace and sincerity in it self , should yet be as confident , and merry and careless , as if they were certain that all were well . god would not have men doubt of his love , and yet make light of it : this is a contempt of him . else what should poor carnall sinners do that finde themselves unsanctified . no nor doth god expect that any man should judge of himself better then he hath evidence to warrant such a judgement : but that every man should prove his own work that so he may have rejoycing in himself alone , and not in another . for he that thinketh he is something when he is nothing , deceiveth himself , gal. . , , , . and no man should be a self-deceiver , especially in a case of such unexpressible consequence . it is therefore a most desperate doctrine of the antinomians ( as most of theirs are ) that all men ought to believe gods special love to them , and their own justification : and that they are justified by believing that they were justified before : and that no man ought to question his faith ( saith saltmarsh , any more then to question christ : ) and that all fears of our damnation , or not being justified after this believing , are sinne : and those that perswade to them , are preachers of the law. ( how punctually do the most prophane ungodly people , hold most points of the antinomian belief , though they never knew that sect by name ! ) god commandeth no man to believe more then is true : nor immediatly to cast away their doubts and fears ; but to overcome them in an orderly methodical way : that is , using gods means till their graces become more discernable , and their understandings more clear and fit to discern them , that so we may have assurance of their sincerity , and thereby , of our justification , adoption , and right to glorification . heb. . . let us therefore fear least a promise being left of entring into his rest , any of us should seem to come short of it . psal . . . serve the lord with fear , and rejoyce before him with trembling . kiss the sonne lest he be angry and ye perish . phil. . . work out your salvation with fear and trembling . not only . a reverent fear of gods majesty . . and a filial fear of offending him . . and an awfull fear of his judgements , when we see them executed on others , and hear them threatned . . and a filial fear of temporal chastisements ; and lawfull and our duty : but also . a fear of damnation exciting to most carefull importunity to escape it ; when ever we have so far obscured our evidences , as to see no strong probability of our sincerity in the faith , and so of our salvation . the summe of my speech therefore is this : do not think that all your fears of gods wrath are your sins : much of them is your great duty . do you not feel that god made these fears at your first conversion , the first and a principal means of your recovery ? to drive you to a serious consideration of your state and waies , and to look after christ with more longing and estimation ? and to use the means with more resolution and diligence ? have not these fears been chief preservers of your diligence and integrity ever since ? i know love should do more then it doth with us all : but if we had not daily use for both ( love and fear ) god would not . have planted them both in our natures . . and have renewed them both by regenerating grace . . and have put into his word the objects to move both ( viz. threatnings as well as promises ) that fear of god which is the beginning of wisdom includeth the fear of his threatned wrath . i could say abundance more to prove this , but that i know as to you it is needless for conviction of it : but remember the use of it . do not put the name of unbelief upon all your fears of gods displeasure . much less should you presently conclude that you have no faith , and that you cannot believe , because of these fears . you may have much faith in the midst of these fears ; and god may make them preservers of your faith , by quickning you up to that means that must maintain it , and by keeping you from those evils that would be as a worm at the root of it , and eat out its precious strength and life . security is no friend to faith ; but a deadlier enemy then fear it self . obj. then cain and judas sinned not by despairing : or at least not damnably . answ . . they despaired not only of themselves , and of the event of their salvation , but also of god ; of his power or goodness , and promise , and the sufficiency of any satisfaction of christ . their infidelity was the root of their despair . . farre is it from me to say or think that you should despair of the event , or that it is no sin ; yea or that you should cherish causeless and excessive jealousies and fears : i shall shew you towards the end , the sinfulness of so doing . take heed of all fears that drive you from god , or that distract or weaken your spirit , or disable you from duty , or drown your love to god , and delight in him , and destroy your apprehensions of gods loveliness and compassion , and raise black and hard , and unworthy thoughts of god in your minde . again , i intreat you avoid and abhorre all such fears . but if you find in you the fears of godly jealousie of your own heart , and such moderated fears of the wrath of god , which banish security , presumption and boldness in sinning , and are ( as d. sibbs cals them ) the awe-band of your soul ; and make you fly to the merits and bosom of the lord jesus , as the affrighted child to the lap of the mother , and as the man-slayer under the law to the city of refuge , and as a man pursued by a lion , to his sanctuary or hold ; do not think you have no faith because you have these fears ; but moderate them by faith and love , and then thank god for them . indeed perfect love ( which will be in heaven when all is perfected ) will cast out this fear ; and so it will do sorrow and care , and prayer and means . but see you lay not these by till perfect love have cast them out . see jer. . , . & heb. . two last verses . wherefore we receiving a kingdom which cannot be moved , let us serve god acceptably with reverence and godly fear . for our god is a consuming fire . i am sensible that i am too large on these foregoing heads ; i will purposely shorten the rest lest i weary you . direction xix . . further understand , that those few who do attain to assurance , have it not either perfectly or constantly ( for the most part ) but mixt with imperfection , and oft clouded and interrupted . that the highest assurance on earth is imperfect , i have shewed you elsewhere . if we be imperfect , and our faith imperfect , and the knowledge of our own hearts imperfect , and all our evidences and graces imperfect ; then our assurance must needs be imperfect also . to dream of perfection on earth , is to dream of heaven on earth : and if assurance may be here perfect , why not all our graces ? even when all doubtings are overcome , yet is assurance farre short of the highest degree . besides that measure of assurance which godly men do partake of , hath here it s many sad interruptions , in the most . upon the prevalency of temptations , and the hidings of gods face , their souls are oft left in a state of sadness , that were but lately as in the arms of christ . how fully might this be proved from the examples of job , david , jeremy and others in scripture ? and much more abundantly by the daily complaints and examples of the best of gods people now living among us . as there is no perfect evenness to be expected in our obedience while we are on earth ; so neither will there be any constant or perfect evenness in our comforts . he that hath life in one duty , is cold in the next : and therefore he that hath much joy in one duty , hath little in the next . yea perhaps duty may but occasion the renewall of his sorrows ; that the soul who before felt not its own burden , at a sermon , or in prayer , or holy meditation , which were wont to revive him , now seems to feel his miseries to be multiplied . the time was once with david , when the thoughts of god were sweet to him , and he could say , in the multitude of my thoughts within me , thy comforts delight my soul : and yet he saw the time also , when he remembred god and was troubled , he complained and his spirit was overwhelmed : god so held his eyes waking , that he was troubled and could not speak : he considered the daies of old , and the years of ancient time ; he called to remembrance his song in the night , he communed with his own heart , and his spirit made diligent search : will the lord , saith he , cast off for ever ? and will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail for evermore ? hath god forgotten to be gratious ? hath he in anger shut up his tender mercy ? was not this a low ebb and a sad case that david was in ? till at last he saw , this was his infirmity , psal . . , , , , , , , , , . had david no former experiences to remind ? no arguments of comfort to consider of ? yes , but there is at such a season an incapacity to improve them : there is not only a want of comfort , but a kind of aversness from it : the soul bendeth it self to break its own peace , and to put away comfort farre from it . so saith he in vers . . my soul refused to be comforted . in such cases , men are witty to argue themselves into distress ; that it is hard for one that would comfort them to answer them ; and they are witty in refelling all the arguments of comfort that you can offer them ; so that it is hard to fasten any thing on them . they have a weak-wilfulness against their own consolations . seeing then that the best have such storms and sad interruptions , do not you wonder or think your case strange if it be so with you . would you speed better then the best ? long for heaven then , where only is joy without sorrow , and everlasting rest without interruption . direction xx. . let me also give you this warning , that you must never expect so much assurance on earth , as shall set you above a possibility of the loss of heaven , or above all apprehensions of real danger of your miscarrying . i conceive this advertisement to be of great necessity . but i must first tell you the meaning and then the reasons of it . only i am sorry that i know not how to express it fully , but in school terms which are not so familiar to you . . that which shall certainly come to pass , we call a thing [ future ] . that which may and can be done , we call [ possible . ] all things are not future which are possible : god can do more then he hath done or will do . he could have made more worlds , and so more were possible then were future . moreover a thing is said to be possible , in reference to some power which can accomplish it : whether it be gods power , or angels , or mans . god hath decreed that none of his elect shall finally or totally fall away and perish : and therefore their so falling and perishing is not-future , that is , it is a thing that shall never come to pass : but god never decreed that it should be utterly impossible , and therefore it still remaineth possible , though it shall never come to pass . obj. but it is said , they shall deceive if it were possible the very elect. a most comfortable place , which many opposers of election and free-grace , do in vain seek to obscure . but let me tell you for the right understanding of it , . that as i said , [ possible ] and [ impossible ] are relative terms , and have relation to the power of some agent , as proportioned to the thing to be done : now this text speaks only of the power of false christs and false prophets ( and the devil by them ) their power of deceiving is exceeding great , but not great enough to deceive the elect : which is true in two respects , . because the elect are guided and fortified by gods spirit . . because seducers work not efficiently , but finally , by propounding objects ; or by a morall improper efficiency only . all their seducements cannot force or necessitate us to be deceived by them . but though it be impossible to them to do it ; yet it is possible to god to permit ( which yet he never will ) and so possible for our selves to be our own deceivers , or to give deceivers strength against us , by a wilfull receiving of their poysoned baits . . besides christ spoke not in aristotles school , but among the vulgar , where words must be used in the common sense , or else they will not be understood : and the vulgar use to call that impossible which shall never come to pass . and indeed when we say that it is possible , or impossible for a man to sin or fall away , there is some degree of impropriety in the terms ; because possible and impossible are terms properly relating to some power apportioned to a work : but sinning and falling away thereby , are the consequents of impotency , and not the effects of power : except we speak of the natural act , wherein the sin abideth . but this must be born with , for want of a fitter word to express our meaning by . but i 'le leave these things which are not fit for you , and desire you to leave them and overpass them , if you understand them not . . i here told you also , that you must not look to be above all apprehension of danger of your miscarrying . the grounds of this are these : . because , as is said , our miscarrying remaineth still possible . . because the perfect certain knowledge of our election , and that we shall not fall away , is proper to god only : we have our selves but a defective , interrupted assurance of it . . the covenant gives us salvation but on condition of our perseverance , and perseverance on condition that we quench not the spirit : which we shall do , if we lose the apprehension of our danger . . accordingly there is a connexion in our assurance , between all the several causes of our salvation , and necessaries thereto ; whereof the apprehension of danger is one . we are sure we shall be saved , if we be sure to persevere : else not . we are sure to persevere , if we be sure faithfully to resist temptations . we can be no surer of faithfull resisting of temptations , then we are sure to be kept in an apprehension of our danger . i still say therefore that the doctrine of antinomians is the most ready way to apostacy and perdition : and no wonder if it lead to the licentiousness and scandals which our eyes have seen to be its genuine fruits ! they cry down the weakness , unbelief and folly of poor christians , that will apprehend themselves in danger of falling away , and so live in fear , after they are once justified ; and that if they fall into sin ( as whoredom , drunkenness , murder , perjury , destroying the ministry , and expelling the gospel , &c. ) will presently question or fear their estates and their justification . such like passages i lately read in some printed sermons of one of my ancient acquaintance , who would never have come to that pass that he is at now , if his judgement and humility had been as great as his zeal . i intreat you therefore never to expect such an assurance as shall extinguish all your apprehensions of danger . he that sees not the danger , is neerest it and likely to fall into it . only he that seeth and apprehendeth it , is likely to avoid it . he that seeth no danger of falling away , is in greatest danger of it . i doubt not but that 's the cause of the seditions , scandals , heresies , bloodguiltiness , destroying of the churches of christ , and most horrid apostacies , hypocrisie and wickedness , which these late times have been guilty of ; that they apprehended not the danger of ever coming into such a state , or ever doing such things , but would have said , am i a dog ? to him that should have foretold them what is come to pass . wonderfull ! that men should be so blinded by false doctrine , as not to know , that the apprehension of danger is made in the very fabrication of the nature of man , to be the very engine to move his soul in all waies of self-preservation and salvation ! yea it is that very supposed principle , upon which all the government of the world , and the laws and order of every nation , are grounded . we could not keep the very bruits from tearing us in pieces , but for their own safety : because they apprehend themselves to be in danger by it ! the fear of man is it that restraineth them . but for this , no mans life would be in any safety . for every malicious man would be a murderer : he that feareth not the loss of his own life , is master of another mans . do these men think that the apprehension of bodily dangers may carry them on through all undertakings , and be the potent spring of most of their actions , and warrant all those courses that else would be unwarrantable , so that they dare plead necessity to warrant those fearfull things which by extenuating language ( like sauls ) are called irregularities ▪ and yet that it is unlawfull or unmeet for a christian , yea the weakest christian , to live in any apprehensions of danger to their souls ? either danger of sinning , or falling away , or perishing for ever ? no wonder if such do sin , and fall away and perish . would these men have fought well by sea or land , if they had apprehended no danger ? would the earth have been so covered with carkasses and with blood ( yea even of saints ) and the world filled with the dolefull calamities that accompanied and have followed , if there had been no apprehensions of danger ? would they take physick when they are sick ? would they avoid fire , or water , or thieves ; but through an apprehension of danger ? let them talk what they please , if ever they escape hell , without a deep apprehension of the danger of it , it must be in a way not known by scripture or by nature . sure i am paul did tame his body and bring it in subjection , through an apprehension of this danger , lest when he had preached to others , himself should be a cast-away or reprobate , cor. . . and christ himself , when he biddeth us , fear not them that can kill the body ( whom yet these men think it lawfull to fear and fight against ) yet chargeth us , with a double charge , so fear him that is able to destroy both body and soul in hell : yea i say unto you , saith christ , fear him , luk. . . what can be plainer ? and that to his disciples ? my detestation of these destructive antinomian principles , makes me to run out further against them then i intended : though it were easie more abundantly to manifest their hatefulness : but my reasons are these : . because these mountebanks are still thrusting in themselves and impudently proclaiming their own skill , and the excellency of their remedies for the cure of wounded consciences , and the setling of peace : when indeed their receipts are rank poison , guilded with the pretious name of christ and free-grace . . because i would not have your doubtings cured by the devil ; for he will but cure one disease with another , and a lesser with a far greater . if he can so cure your fears and doubtings as to bring you into carnal security and presumption , he will lose nothing by the cure , and you will get nothing . if he can turn a poor doubting troubled christian , to be a secure antinomian , he hath cured the smart of a cut finger by casting them into a lethargy , or stupefaction by his opium . to go to antinomian receipts to cure a troubled soul , is as going to a witch to cure the body . . i would have you sensible of gods goodness to you in these very troubles that you have so long lain under . your blessed physician knew your disease , and the temperature of your soul . perhaps he saw that you were in some danger of being carried away with the honours , profits or pleasures of this world ; and would have been entangled in either covetousness , pride , voluptuousness or some such desperate sinne : and now by these constant and extraordinary apprehensions of your danger , these sinnes have been much kept under , temptations weakned , and your danger prevented . if you have found no such inclinations in your self , yet god might find them . had it not been farre worse for you to have lain so many years in pride , sensuality and forgetfulness of god , and utter neglect of the 〈◊〉 of your soul , then to have lain so long as you have done in apprehensions of your danger ? o love and admire your wise physician ! little do you know now what he hath been doing for you : nor shall you ever fully know it in this life : but hereafter you shall know it , when your sanctification , and consolation , and his praises shall be perfected together . . if you should for the time to come expect or desire that god should set you out of all apprehension of danger , you know not what it is that you desire : it were to desire your own undoing . only see that you apprehend not your danger to be greater then it is ; nor so apprehend it as to increase it , by driving you from christ , but as to prevent it by driving you to him . entertain not fancies and dreams of danger in stead of right apprehensions . apprehend your happiness and grounds of hope and comfort , and safety in christ , and let these quite exceed your apprehensions of the danger . look not on it as a remediless danger , or as greater then the remedy . do not conclude that you shall perish in it , and it will swallow you up : but only let it make you hold fast on christ , and keep close to him in obedience . shall i lay open all the matter expressed in this section , by a familiar comparison ? a king having many subjects and sons , which are all beyond sea , or beyond some river , they must needs be brought over to him before they can live or reign with him . the river is frozen over at the sides till it come almost to the middle . the foolish children are all playing on the ice , where a deceiving enemy enticeth them to play on till they come to the deep , where they drop in one by one and perish . the eldest son , who is with the father on the other side , undertaketh to cast himself into the water , and swim to the further side , and break the ice , and swim back with them all that will come with him and hold by him . the father bids him , bring all my subjects with you , if they will come and hold by you ; but be sure you fail not to bring my sons . this is resolved on : the prince casteth himself in the water , and swimmeth to the further side : he maketh a way through the ice , and offereth all of them his safe carriage , if they will accept him to be their bearer and helper , and will trust themselves on him , and hold fast by him till they come to the further side . some refuse his help and think he would deceive them , and lead them into the deep and there leave them to perish : some had rather play on the ice and will not hearken to him : some dare not venture through the streams , or will not endure the coldness of the water : some waveringly agree to him , and hold faintly by his skirt , and when they feel the cold water , or are near the deep , or are weary of holding , they lose him ; either turning back ; or perishing suddenly in the gulf . the children are of the same minde with the rest , but he is resolved to lose none of them , and therefore he chargeth them to come with him , and tels them fully what a welcome they shall have with their father ; and ceaseth not his importunity till he perswade them to consent : some of them say , how shall we ever get over the river ? we shall be drowned by the way : he tels them , i will carry you safe over ; so you will but hold fast by me : never fear ; i warrant you : they all lay hold on him and venture in with him . when they are in the midst some are afraid , and cry out , we shall be drowned : there he encourageth , and bids them trust him ; hold fast ; and fear not . others when they hear these words that they need not fear , they grow so bold and utterly secure as to lose their hold : to these he spe●keth in other language , and chargeth them to hold fast by him , for if they lose their hold they will fall into the bottom , and if they stick not to him they will be drowned . some of them upon this warning hold fast : others are so boldly confident of his skill and good-will and promise that they forget or value not his warning and threatning , but lose their hold : some through laziness and weariness do the like . whereupon he lets them sink till they are almost drowned and cry out for help , save us or we perish , and think they are all lost : and then he laieth hold of them and fetcheth them up again , and chideth them for their bold folly , and biddeth them look better to themselves and hold faster by him hereafter if they love themselves . some at last through meer weariness and weakness , before they can reach the bank , cry out , o i am tired , i faint , i shall never hold fast till i reach the shore , i shall be drowned . these he comforteth and gives them cordials and holdeth them by the hand , and bids them , despair not : do your best : hold fast , and i will help you . and so he brings them all safe to the haven . this king is god : heaven is his habitation : the subjects are all men : the sons who are part of the subjects are the elect : the rest are the non-elect : the river or sea is the passage of this life . the further side , is all mens natural , sinfull distance and separation from god and happiness : the ice that bears them , is this frail life of pleasures , profits and honours which delight the flesh : the depth unfrozen is hell . he that ticeth them thither is the devil : the eldest son that is sent to bring them over , is jesus christ . his commission and undertaking is , to help all over that refuse not his help ; and to see that the elect be infallibly recovered and saved . do i need to go over the other particulars ? i know you see my meaning in them all : specially that which i aim at is this : that as paul had a promise of the life of all that were with him in the ship , and yet when some would have gone out , he told them except these abide in the ship ye cannot be saved , act. . . ( so that he makes their apprehension of danger in a possibility of being drowned to be the means of detaining them in the ship till they came all safe to land ) so jesus christ who will infallibly save all his elect ( they being given him by his father to be infallibly saved ) will do it by causing them to hold fast by him , through all the troubles and labours and temptations of this tumultuous tempestuous world , and that till they came to land ; and the apprehension of their danger shall be his means to make them hold fast : yet is not their safety principally in themselves , but in him : nor is it their holding fast by him that is the chief cause of their difference from those that perish : but that is his love and resolution to save them . and therefore when they do let go their hold , he will not so lose them ; but will fetch them up again : only he will not bring them through this sea of danger , as you would draw a block through the water : but as men that must hold fast , and be commanded and threatned to that end : and therefore when they lose their hold , it is the fear of drowning , which they felt themselves near , which shall cause them to hold faster the next time : and this must needs be the fear of a possible danger . and for those that perish they have none to blame but themselves . they perish not for want of a saviour : but because they would not lay hold on him , and follow him through the tempests and waves of trial : nor can they quarrel with him , because he did more for others , and did not as much for them , as long as he offered them so sufficient help , that only their own wilfull refusal was their ruine , and their perdition was of themselves . i conclude therefore , that seeing our salvation is laid by god , upon our faithfull obedient holding fast to christ through all trials and difficulties , and our holy fear is the means of that holding fast ( christ being still the principal cause of our safety ) therefore never look for such a certainty of salvation as shall put you above such fears and moderated apprehensions of danger : for then it s ten to one you will lose your hold . you read in scripture very many warnings to take heed least we fall , and threatnings to those that do fall away and draw back . what are all these for , but to excite in us those moderate fears and cares and holy diligence which may prevent our falling away . and remember this , that there can be no such holy fears and cares and diligence , where there is no danger or possibility of falling away ; for there can be no act without its proper object : and the object of fear is a possible hurt , at least in the apprehension of him that feareth it . no man can fear that evil which he knoweth to be impossible . direction xxi . . the next advice which i must give you is this , be thankfull if you can but reach to a setled peace and composure of your minde , and lay not too much on the high raptures and feelings of comfort which some do possess : and if ever you enjoy such feeling joyes , expect not that they should be either long or often . it is the cause of miserable languishing to many a poor soul to have such importunate expectations of such passionate joyes , that they think without these they have no true comfort at all ; no witness of the spirit , no spirit of adoption , no joy in the holy ghost . some think that others have much of this though they have not , and therefore 〈…〉 themselves because it is no● 〈…〉 as with others : when alas , they little 〈◊〉 how it goes with others ! some 〈…〉 raptures sometimes themselves ; and therefore when they are gone , they think they are forsaken , and that all grace , or peace at least is gone with them . take heed of these expectations . and to satisfie you let me tell you these two or three things : . a setled calm and peace of soul is a great mercy , and not to be undervalued and looked at as nothing , . the highest raptures and passionate feeling joyes , are usually of most doubtfull sincerity . not that i would have any suspect the sincerity of them without cause : but such passions are not so certain signes of grace , as the setled frame of the understanding and will ▪ nor can we so easily know that they are of the spirit : and they are liable to more questioning , and have in them a greater possibility of deceit . doubtless it is very much that phantasie and melancholy , and specially a natural weakness and moveable temper will do in such cases ▪ mark whether it be not mostly these three sorts of people that have or pretend to have such extraordinary raptures and feelings of joy . . women and others that are most passionate ▪ . melancholy people . . men that by erroneous opinions have lost almost all their understandings in their phantasies , and live like men in a continual dream . yet i doubt not but solid men have oft high joyes ; and more we might all have if we did our duty : and i would have no christian content himself with a dull quietness of spirit , but by all means possible to be much in labouring to rejoyce in god , and raising their souls to heavenly delights : o what lives do we lose , which we might enjoy ! but my meaning is this : look at these joyes and delights as duties and as mercies , but look not at them as marks of trial ; so as to place more necessity in them then god hath done , or to think them to be ordinary things . if you do but feel such an high estimation of christ and heaven , that you would not leave him for all the world , take this for your surest signe . and if you have but so much probability or hope of your interest in him , that you can think of god as one that loveth you , and can be thankfull to christ for redeeming you , and are gladder in these hopes of your interest in christ and glory then if you were owner of all the world ; take this for a happy mercy and a high consolation . yet i mean not that your joy in christ will be alwaies so sensible , as for worldly things ; but it will be more rational , solid , and deeper at the heart . and that you may know by this , you would not for all the pleasures , honours or profits in the world be in the same case as once you were ( supposing that you were converted since you had the use of reason and memory ) or at least as you see the ungodly world still lye in . . and let me adde this : commonly those that have the highest passionate joyes have the saddest lives : for they have with all the most passionate fears and sorrows . mark it whether you finde not this prove true . and it is partly from gods will in his dispensations : partly from their own necessities , who after their exaltations do usually need a prick in the flesh , and a messenger of satan to buffet them , lest they be exalted above measure : and partly and most commonly it is from the temperature of their bodies . weak pastionate women of moveable spirits and strong affections , when they love they love violently , and when they rejoyce , especially in such cases , they have most sensible joyes , and when any fears arise , they have most terrible sorrows . i know it is not so with all of that sex ; but mark the same people usually that have the highest joyes , and see whether at other times they have not the greatest troubles . this week they are as at the gates of heaven , and the next as at the doors of hell . i am sure with many it is so . yet it need not be so if christians would but look at these high joyes as duties to be endeavoured and mercies to be valued : but when they will needs judge of their state by them , and think that god is gone from them , or forsaken them , when they have not such joyes , then it leaves them in terror and amazement . like men after a flash of lightning that are left more sensible of the darkness . for no wise man can expect that such joyes should be a christians ordinary state ; or god should so diet us with a continual feast . it would neither suit with our health , nor the condition of this pilgrimage . live therefore on your peace of conscience as your ordinary diet : when this is wanting , know that god appointeth you a fast for your health : and when you have a feast of high joyes , feed on it and be thankfull : but when they are taken from you , gape not after them as the disciples did after christ at his ascension ; but return thankfully to your ordinary diet of peace : and remember that these joyes which are now taken from you , may so return again : however there is a place preparing for you , where your joyes shall be full . direction xxii . . my next direction is this , spend more of your time and care about your duty then about your comforts : and for the exercise and increase of your graces then for the discovery of them : and when you have done all that you can , for assurance and comfort , you shall finde that it will very much depend on your actual obedience . this direction is of as great importance as any that i have yet given you : but i shall say but little of it because i have spoke of it so fully already in my book of rest , part . ch. , , , . my reasons for what i here assert are these : . duty goeth in order of nature and time before comfort : as the precept is before the promise : comfort is part of the reward , and therefore necessarily supposeth duty . . grace makes men both so ingenuous and divine , as to consider gods due as well as their own ; and what they should do , as well as what they shall have : still remembring that our works cannot merit at gods hands . . as we must have grace before we can know we have it , so ordinarily we must have a good measure of grace before we can so clearly discern it as to be certain of it . small things , i have told you are next to none , and hardly discernable by weak eyes . when all waies in the world are tried , it will be found , that there is no way so sure for a doubting soul to be made certain of the truth of his graces , as to keep them in action , and get them increased . and it will be found that there is no one cause of christians doubting of the truth of their faith , love , hope , repentance , humility , &c. so great or so common as the small degree of these graces . doth not the very language of complaining christians shew this ? one saith , i have no faith : i cannot believe : i have no love to god : i have no delight in duty : another saith , i cannot mourn for sin : my heart was never broken : i cannot patiently bear an injury : i have no courage in opposing sin , &c. if all these were not in a low and weak degree , men could not so ordinarily think they had none . a lively , strong , working faith , love , zeal , courage , &c. would shew themselves , as do the highest towers , the greatest mountains , the strongest windes , the greatest flames , which will force an observance by their greatness and effects . . consider also that it is more pleasing to god to see his people study him and his will directly , then to spend the first and chiefest of their studies about the attaining of comforts to themselves . . and it is the nature of grace to tend first and chiefly toward god : and but secondarily to be the evidence of our own happiness . we have faith given us principally that we might believe , and live by it in daily applications of christ : we have repentance that it might break us off from sin and bring us back to god : we have love that we might love god and our redeemer , his saints and laws and waies : we have zeal that we might be quickened in all our holy duties : and we have obedience to keep us in the way of our duty : the first thing we have to do with these graces is to use them for those holy ends which their nature doth express . and then the discerning of them that we may have assurance followeth after this both in time and dignity . . and it is a matter of farre greater concernment to our selves to seek after the obtaining of christ and grace , then after the certain knowledge that we have them . you may be saved though you never get assurance here , but you cannot be saved without christ and grace . god hath not made assurance the condition of your salvation . it tends indeed exceedingly to your comfort , and a pretious mercy it is ; but your safety lieth not on it . it is better go sorrowfull and doubting to heaven , then comfortably to hell . first therefore ask what is the condition of salvation and the way to it , and then look that you do your best to perform it , and to go that way ; and then try your performance in its season . . besides , as it is a work of farre greater moment , so also of quicker dispatch , to believe and love christ truly , then to get assurance that you do truly believe and love him . you may believe immediatly ( by the help of gods grace : ) but getting assurance of it , may be the work of a great part of your life . let me therefore intreat this one thing of you , that when you feel the want of any grace , you would not presently bend all your thoughts upon the enquiry whether it be true or no ; but rather say to your self i see trying is a great and difficult , a long and tedious work : i may be this many years about it , and possibly be unresolved still . if i should conclude that i have no grace , i may be mistaken : and so i may , if i think that i have it . i may inquire of friends and ministers long , and yet be left in doubt ; it is therefore my surest way to seek presently to obtain it , if i have it not , and to increase it if i have it : and i am certain none of that labour will be lost : to get more is the way to know i have it . but perhaps you will say , how should i get more grace ? that 's a business of greater difficulty then so . i answer , understand what i told you before , that as the beginning of grace is in your understanding , so the heart and life of it is in your will : and the affections and passionate part are but the fruits and branches . if therefore your grace be weak , it is chiefly in an unwillingness to yield to christ and his word and spirit . now how should an unwilling soul be made willing ? why thus , . pray constantly as you are able , for a willing minde , and yielding inclinable heart to christ . . hear constantly those preachers that bend their doctrine to inform your understanding of the great necessity and excellency of christ and grace and glory ; and to perswade the will with the most forcible arguments . a perswading quickning ministry that helps to excite your graces and draw up your heart to christ , is more usefull then they that spend most of their time to perswade you of your sincerity , and give you comfort . . but specially lay out your thoughts more in the most serious considerations of those things which tend to breed and feed those particular graces which you would have increased . objects and moving reasons kept much upon the minde by serious thoughts , are the great engine appointed both by nature and by grace to turn about the soul of man. thoughts are to your soul , as taking in the air , and meat and drink to your body . objects considered do turn the soul into their own nature . such as are the things that you most think and consider of ( i mean in pursuance of them ) such will you be your self . consideration , frequent serious consideration is gods great instrument to convert the soul and to confirm it : to get grace and to keep it and increase it : if any soul perish for want of grace , it 's ten to one it is mainly for want of frequent and serious consideration . that the most of us do languish under such weaknesses , and attain to small degrees of grace , is for want of sober , frequent consideration . we know not how great things this would do , if it were but faithfully managed . this then is my advice , when you feel so great a want of faith and love ( for those be the main graces for trial and use ) that you doubt whether you have any or none , lay by those doubting thoughts a while , and presently go and set your self to consider of god's truth , goodness , amiableness , and kindheartedness to miserable unworthy sinners : think what he is in himself , and what he is to you , and what he hath done for you , and what he will do for you if you do but consent . and then think of the vanity of all the childish pleasures of this world , how soon , and in how sad a case they will leave us ; and what silly contemptible things they are in comparison of the everlasting glory of the saints ! by that time you have warmed your soul a little with such serious thoughts , you will finde your faith and love revive , and begin to stir and work within you : and then you will feel that you have faith and love ! only remember what i told you before , that the heart and soul of saving faith and love ( supposing a belief that the gospel is true ) is all in this one act of willingness or consent to have christ as he is offered . therefore if you doubt of your faith and love , it is your own willingness that you doubt of ; or else you know not what you do . now methinks , if you took but a sober view of the goodness of god and the glory of heaven on one side , and of the silly , empty , worthless world on the other side ; and then ask your heart , which it will chuse ? and say to your self , o my soul , the god of glory offers thee thy choice , of dung and vanity for a little time , or of the unconceivable joyes of heaven for ever : which wilt thou choose ? i say , methinks the answer of your own soul should presently resolve you that you do believe , and that you love god above this present world ! for if you can choose him before the world , then you are more willing of him then the world : and if he have more of your will , for certain he hath more of your faith and love. use therefore , in stead of doubting of your faith , to believe till you put it out of doubt : and if yet you doubt , study god and christ and glory yet better , and keep those objects by consideration close to your heart , whose nature is to work the heart to faith and love. for certainly objects have a mighty power on the soul : and certainly god and christ and grace and glory are mighty objects ; as able to make a full and deep impression on mans soul as any in the world : and if they work not , it is not through any imperfection in them , but because they be not well applied , and by consideration held upon the heart that they may work . perhaps you will say , that meditation is too hard a work for you ; and that your memory is so weak that you want matter to meditate upon ; or if you do meditate on these , yet you feel no great motion or alteration on your heart . to this i answer : if you want matter , take the help of some book that will afford you matter ; and if you want life in meditation , peruse the most quickning writings you can get . if you have not better at hand , read over ( and seriously consider as you read it ) those passages in the end of my book of rest , which direct you in the exercise of these graces , and give you some matter for your meditation to work upon . and remember that if you can increase the resolved choice of your will , you increase your love , though you feel not those affectionate workings that you desire . let me ask you now whether you have indeed taken this course in your doubtings ? if not , how unwisely have you done ? doubting is no cure : but actual believing and loving is a cure . if faith and love were things that you would fain get , but cannot , then you had cause enough to fear , and to lie down and rise in trouble of minde from one year to another . but it s no such matter : it is so far from being beyond your reach or power to have these graces though you would , that they themselves are nothing else but your very willingness ; at least your willingness to have christ is both your faith and love. it may be said therefore to be in the power of your will , which is nothing else but that actual willingness which you have already . if therefore you are unwilling to have him , what makes you complain for want of the sense of his presence , and the assurance of his love , and the graces of his spirit , as you frequently do ? it 's strange to me , that people should make so many complaints to god and men , and spend so many sad hours in fears and trouble , and all for want of that which they would not have : if you be not willing be willing now : if you say you cannot ; do as i have before directed you : one hours sober , serious thoughts of god and the world , of christ and satan , of sin and holiness , of heaven and hell , and the differences of them , will do very much to make you willing . yet mistake me not : though i say you may have christ if you will , and faith and love if you will , and no man can truly say , i would be glad to have christ ( as he is offered ) but cannot ; yet this gladness , consent or willingness which i mention , is the effect of the special work of the spirit , and was not in your power before you had it : nor is it yet so in your power as to believe without gods further help : but he that hath made you willing , will not be wanting to maintain your willingness . though i will say to any man , you may have christ if you will : yet i will say to no man , you can be willing of your self , or without the special grace of god. nay let me further ask : have not you darkned , buried or weakned your graces , in stead of exercising and increasing them , even then when you complained for want of assurance of them ? when you found a want of faith and love , have not you weakened them more , and so made them less discernable ? have you not fed your unbelief , and disputed for your doubtings , and taken satans part against your self ; and ( which is farre worse ) have you never through these doubtings entertained hard thoughts of god , and presented him to your soul as unwilling to shew you mercy , and in an unlovely , dreadfull , hideous shape , fitter to affright you from him then to draw you to him , and likelier to provoke your hatred then your love ? if you have not done thus , ● know too many troubled souls that have : and if you have , you have taken a very unlikely way to get assurance . if you would have been certain that you loved god in sincerity , you should have laboured to love him more , till you had been certain : and that you might do so , you should have kept better thoughts of god in your minde . you will hardly love him while you think of him as evil , or at least as hurtfull to you . never forget this rule which i laid you down in the beginning , that he that will ever love god , must apprehend him to be good : and the more large and deep are our apprehensions of his goodness , the more will be our love : for such as god appears to be to mens fixed conceivings , such will their affections be to him . for the fixed , deep conceptions or apprehensions of the mind , do lead about the soul , and guide the life . i conclude therefore with this important and importunate request to you , that though it be a duty necessary in its time and place , to examine our selves concerning our sincerity , in our several graces and duties to god ; yet be sure that the first and farre greater part of your time , and pains and care and inquiries , be for the getting and increasing of your grace , then for the discerning it ; and to perform your duty rightly , then to discern your right performance . and when you conferre with ministers or others that may teach you , see that you ask ten times at least , how should i get or increase my ●aith , my love to christ , and to his people ? for once that you ask , how shall i know that i believe or love ? yet so contrary hath been and still is the practice ▪ of most christians among us in this point , that i have heard it twenty times asked , how shall i know that i truly love the brethren ? for once that i have heard it demanded , how should i bring my heart to love them better ? and the like i may say of love to christ himself . i should next have spoke of the second part of the direction , how much our assurance and comfort , will still depend on our actual obedience . but this will fall in in handling the two or three next following directions . direction xxiii . . my next advice is this , think not that those doubts and troubles of minde , which are caused and continued by wilfull disobedience , will ever be well healed but by the healing of that disobedience : or that the same means must be used and will suffice to the cure of such troubles ; which must be used and will suffice to cure the troubles of a tender-conscience , and of an obedient christian , whose trouble is meerly through mistakes of their condition . i will begin with the later part of this direction . he that is troubled upon meer mistakes may be quieted upon the removal of them . if he understood not the universal extent of christs satisfaction , or of the covenant or conditional grant of christ and life in him : and if upon this he be troubled , as thinking that he is not included ; the convincing him of his error may suffice to the removal of his trouble . if he be troubled through his mistaking the nature of true faith , or true love , or other graces , and so think that he hath them not when he hath them ; the discovery of his error may be the quieting of his soul . the soul that is troubled upon such mistakes must be tenderly dealt with : much more they that are disquieted by groundless fears , or too deep apprehensions of the wrath or justice of god , of the evil of sin , and of their unworthiness , and for want of fuller apprehensions of the loving kindness of god , and the tender compassionate nature of christ . we can scarce handle such souls too gently . god would have all to be tenderly dealt with , that are tender of displeasing and dishonouring him by sin . gods own language may teach all ministers what language we should use to such , isa . . , , , , , , . thus saith the high and lofty one that inhabiteth eternity , whose name is holy ; i dwel in the high and holy place ; with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . for i will not contend for ever , neither will i be alwaies wroth : for the spirit should fail before me , and the souls which i have made , &c. but the wicked are like the troubled sea when it cannot rest , whose waters cast up mire and dirt : there is no peace saith my god to the wicked . much more tender language may such expect from christ in the gospel , where is contained a fuller revelation of his grace . if mary a poor sinfull woman lie weeping at his feet , and washing them with her tears , he hath not the heart to spurn her away ; but openly proclaims the forgiveness of her many sinnes . as soon as ever the heart of a sinner is turned from his sinnes , the heart of christ is turned to him . the very summe of all the gospel is contained in those precious words , which fully express this , matth. . , , . come unto me all ye that labour and are heavy laden , and i will give you rest . take my yoak upon you and learn of me ; for i am meek and lowly in heart : and ye shall finde rest unto your souls : for my yoak is easie and my burden is light . when the prodigal , luke . . doth once come home to his father , with sorrow and shame con●esting his unworthiness , yea but resolved to confess it ; his father preventeth him , and sees him afarre off , and staies not his coming but runs and meets him : and when he comes to him he doth not upbraid him with his sins , nor say , thou rebell , why hast thou forsaken me , and preferred harlots and luxury before me ? nay he doth not so much as frown upon him : but compassionatly fals on his neck and kisseth him : alas , god knows that a poor sinner in this humbled troubled case , hath burden enough on his back already , and indeed more then he is able of himself to bear . the sense of his own sinfull folly and misery is burden enough : if god should adde to this his frowns and terrors , and should spurn at a poor sinner that lies prostrate at his feet , in tears or terrours , who then should be able to stand before him , or to look him in the face ? but he will not break the bruised reed ; he will not make heavier the burden of a sinner . he cals them to come to him for ease and rest , and not to oppress them or kill them with his terrours . we have not a king like rehoboam that will multiply our pressures ; but one whose office it is to break our yoaks , and loose our bonds and set us free . when he was a preacher himself on earth , you may gather what doctrine he preached by his text , which he chose at one of his first publike sermons ; which as you may finde in luke . , . was this , the spirit of the lord is upon me ; because he hath anointed me to preach the gospel to the poor ; he hath sent me to heal the broken hearted , to preach deliverance to the captives , and recovering of sight to the blinde , to set at liberty them that are bruised ; to preach the acceptable year of the lord. o if a poor bruised , wounded soul had but heard this sermon from his saviours own mouth ; what heart-meltings would it have caused ? what pangs of love would it have raised in him ! you would sure have believed then that the lord is gracious , when all ( that heard him ) bare him witness , and wondred at the gracious words that proceeded out of his mouth , luke . . i would desire no more for the comfort of such a soul then to see such a sight , and feel such a feeling as the poor penitent prodigal did , when he found himself in the arms of his father , and felt the kisses of his mouth , and was surprized so unexpectedly with such a torrent of love. the soul that hath once seen and felt this , would never sure have such hard and doubtfull thoughts of god , except through ignorance they knew not whose arms they were that thus embraced them , or whose voice it was that thus bespoke them ; or unless the remembrance of it were gone out of their mindes . you see then what is gods own language to humbled penitents , and what is the method of his dealings with them : and such must be the language and dealing of his ministers : they must not wound when christ would heal ; nor make sad the heart that christ would comfort , and would not have made sad , ezek. . . but will this means serve turn , or must the same course be taken , to remove the sorrows of the wilfully disobedient ? no , god takes another course himself , and prescribes another course to his ministers , and requires another course from the sinner himself . but still remember who it is that i speak of : it is not the ordinary unavoidable infirmities of the saints that i speak of ; such as they cannot be rid of , though they fain would ; such as paul speaks of , rom. . . the good that i would do i do not : and when i would do good evil is present with me : and gal. . . the flesh lusteth against the spirit , &c. so that we cannot do the things that we would . a true christian would love god more perfectly , and delight in him more abundantly , and bring every thought in subjection to his will , and subdue the very remnants of carnal concupiscence , that there should be no stirrings of lust or unjust anger , or worldly desires , or pride within him ; and that no vain word might pass his lips : all this he would do but he cannot . striving against these unavoidable infirmities is conquering . but though we cannot keep under every motion of concupiscence , we can forbear the execution . anger will stirre upon provocations ; but we may restrain it in degree , that it set us not in a flame , and do not much distemper or discompose our mindes : and we can forbid our tongues all raging , furious or abusive words in our anger ; all cursing , swearing or reproachfull speaking . if an envious thought against our brother do arise in our hearts , because he is prefer'd before us ▪ we may hate it and repress it , and chide our hearts for it , and command our tongues to speak well of him , and no evil . some pride and self-esteem will remain and be stirring in us , do what we can , it is a sinne so deeply rooted in our corrupt natures : but yet we can detest it , and resist it , and meet with abhorrence our self-conceited thoughts , and rejoycings in our own reputations and fame , and inward heart-risings against those that undervalue us and stand in the way of our repute ; and we may forbear our boasting language , and our contestings for our credit , and our excuses of our sinnes , and our backbitings and secret defaming of those that cross us in the way of credit : we may forbear our quarrels and estrangements and dividings from our brethren , and stiff insisting on our own conceits , and expecting that others should make our judgements their rule , and say and do as we would have them , and all dance after our pipe ; all which are the effects of inward pride ▪ we cannot , while we are on earth , be free from all inordinate love of the world , and the riches and honours of it ; but we may so watch against it and repress it , as that it shall neither be preferred before god , nor draw us to unlawfull waies of gain , by lying , deceit and overreaching our brethren ; by stealing , unjust or unmercifull dealings , oppressing the poor , and insulting over those that are in the way of our thriving , and crushing them that would hinder our aspiring designes , and treading them down that will not bow to us , and taking revenge of them that have crossed or disparaged us , or cruelly exacting all our rights and debts of the poor ; and squeezing the purses of subjects or tenants , or those that we bargain with , like a spunge , as long as any thing will come out : yea we may so farre subdue our love of the world , as that it shall not hinder us from being mercifull to the poor , compassionate to our servants and labourers , and bountifull to our power in doing good works : nor yet shut out gods service from our families or closets , nor rob him of our frequent , affectionate thoughts , especially on the lords day . so for sensuality or the pleasing of our flesh more immediatly ; we shall never on earth be wholly freed from inordinate motions , and temptations , and fleshly desires , and urgent inclinations and solicitations to forbidden things . but yet we may restrain our appetite by reason , so farre that it bring us not to gluttony and drunkenness , and a studying for our bellies , and pampering of our flesh , or a taking care for it , and making provision to satisfie its lusts , rom. . . we may forbear the obeying it , in excess of apparel , in undecent , scandalous or time-wasting recreations , in uncleanness or unchast speeches or behaviour , or the reading of amorous books and sonnets , or feeding our eyes or thoughts on filthy or enticing objects , or otherwaies wilfully blowing the fire of lust : so also for the performance of duty : we shall never in this life be able to hear or read so diligently , and understandingly or affectionately as we would do : nor to remember or profit by what we hear , as we desire . but yet we can bring our selves to the congregation , and not preferre our ease or business or any vain thing before gods word and worship , or loath or despise it because of some weakness in the speaker : and we may in a great measure restrain our thoughts from wandring , and force our selves to attend ; and labour when we come home to recall it to minde . we cannot call on god so fervently , believingly or delightfully as we would : but yet we may do it sincerely as we can , and do it constantly ▪ we cannot instruct our children and servants , and reprove or exhort our neighbours , with that boldness , or love and compassion and discretion and meet expressions , as we would : but yet we may do it faithfully and frequently as we are able . so that you may see in all this what sin it is that paul speaks of , rom. . when he saith , when he would do good , evil is present with him ; and that he is lead captive to the law of sin , and serves the law of sin with his flesh : and gal. . . when he saith , we cannot do the things that we would ; he speaks not of wilfull sinning , or gross sin , but of unavoidable infirmities ; whereby also we are too often drawn into a committing of many sinnes which we might avoid ( for so the best doe . ) and because you may often reade and hear of sinnes of infirmity , as distinguished from other sinnes , let me here give you notice , that this word may be taken in several senses , and that there are three several sorts of sinnes of infirmity in the godly . . there are those sinnes which a man cannot avoid though he would : which are in the gentlest sense called sins of infirmity . here note . that adam had none such . . and that the reason of them is because . our reason which should direct , and our wils themselves which should command , are both imperfect . . and our faculties that should be commanded and directed are by sin grown impotent and obstinate , and have contracted a rebelling disobedient disposition . . and that degree of grace , which the best attain to in this life , is not such as wholly to overcome either the imperfection of the guiding and commanding faculty , or the rebellion of the obeying faculties . otherwise if our own wils were perfect , and the rebellion of the inferiour faculties cured , no man could then say , the good that i would i do not , and the evil that i would not that i do . for the will would so fully command , that all would obey , and it self being perfect , all would be perfect . and therefore in heaven it is and will be so . i know philosophers conclude that all acts of the inferiour faculties are but acts commanded by the will : it should be so i confess : it is the office of the will to command , and the understanding to direct , and the rest to obey . but in our state of sinfull imperfection the soul is so distempered and corrupted , that the will cannot fully rule those faculties that it should rule ; so that it may be said , i would forbear sin but cannot . for . the understanding is become a dark , imperfect directer . . the will is become an imperfect receiver of the understandings directions ; yea an opposer , as being tainted with the neighbourhood of a distempered sense . . when the will is rectified by grace , it is but in part ; and therefore when paul or any holy man saith , i would do good , and i would not do evil , they mean it not of a perfect willingness , but of a sincere ; to wit , that this is the main bent of their will , and the resolved prevalent act of it , is for good . . when the will doth command , yet the commanded faculties do refuse to obey , through an unfitness , of impotency and corruption . . the will hath but an imperfect command of the understanding ( i mean as to the exercise of the act , in which respect it commandeth it , and not as to the specification of the act . ) a man may truly and strongly desire to know more , and apprehend things more clearly , and yet cannot . . the will hath but an imperfect command of the phantasie or thoughts ; so that a man may truly say , i would think more frequently , more intentively , and more orderly of good , and less of vanity ; and yet i cannot . for objects and passions may force the phantasie and cogitations in some degree . . the will hath but an imperfect command of the passions : so that a man may truly say , i would not be troubled , or afraid , or grieved , or disquieted , or angry ; but i cannot choose , and i would mourn more for sinne , and be more afraid of sinning and of gods displeasure , and more zealous for god , and more delighted in him , and joy more in holy things , but i cannot . for these passions lie so open to the assault of objects ( having the senses for their inlet , and the moveable spirits for their seat or instruments ) that even when the will commands them one way , an object may force them in part against the wils command , as we finde sensibly in cases of fear , and sorrow or anger , which we can force a man to whether he will or no. and if there be no contradicting object , yet cannot the will excite these passions to what height it shall command . for their motion depends as much ( and more ) on the lively manner of representing the object , and the working nature and weight of the object represented , and upon the heat and nobility of the spirits , and temperature of the body , as upon the command of the will. . much less can the will command out all vicious habits and sensual or corrupt inclinations : and therefore a true christian may well say in respect of these , that he would be more holy , heavenly and disposed to good , and less to evil , but he cannot . . as for complacency and displacency , liking or disliking , love and hatred , so farre as they are passions , i have spoke of them before : but so farre as they are the immediate acts of the will ( willing and nilling ) they are not properly said to be commanded by it , but elicit , or acted by it : ( wherein how farre it hath power is a most noble question ; but unfit for this place or your capacity . ) and thus you see that there are many acts of the soul , beside habits , which the will cannot now perfectly command , and so a christian cannot be what he would be , nor do the things that he would : and these are the first sort of sins of infirmity . if you say , sure these can be no sinnes because we are not willing of them , and there is no more sin then there is will in it . i answer , . we were in adam willing of that sin which caused them . . we are in some degree inclining in our wils to sin , though god have that prevalent part and determination , which in comparative cases doth denominate them . . the understanding and will may be most hainously guilty where they do not consent , in that they do not more strongly dissent , and more potently and rulingly command all the subject faculties . and so a negation of the wils act , or of such a degree of it , as is necessary to the regiment of the sensual part , is a deep guilt , and great offence , and it may be said , that there is will in this sin . it is morally or reputatively voluntary , though not naturally : because the will doth not its office when it should : as a man is guilty of voluntary murder of his own childe , that stands by and seeth his servant kill him , and doth not do his best to hinder him . i would this were better understood by some divines : for i think that the commonest guilt of the reason and will in our actual sinnes , is by omission of the exercise of their authority to hinder it : and that most sinnes are more bruitish , as to the true efficient cause , then many imagine ; and yet they are humane or moral acts too , and the soul nevertheless guilty ; because the commanded faculties performed not their office , and so are the moral or imputative causes , and so the great culpable causes of the fact . ( but i am drawn nearer to philosophy and points beyond your reach then i intended : a fault that i must be still resisting in all my writings , being upon every occurring difficulty carried to forget my subject , and the capacity of the meanest to whom i write : but what you understand not pass over and go to the next . the second kinde of sinnes of infirmity are , the smaller sort of sinnes which we may forbear if we will ; that is , if we be actually , though not perfectly , yet prevalently willing ; or if our wils be determined to forbear them : or if the chief part of the will actually be for such forbearance . the first sort are called sinnes of infirmity in an absolute sense . these last i call sinnes of infirmity in both an absolute and comparative sense : that is , both as they proceed from our inward corruption , which through the weakness of the soul having but little grace , is not fully restrained , and also as it is compared with gross sinnes : and so we may call idle words , and rash expressions in our hast , and such like , sins of infirmity , in comparison of murder , perjury , or the like gross , sinnes ; which we commonly call crimes , or wickedness , when the former we use to call but faults . these infirmities are they which the papists ( and some learned divines of our own ; as rob. baronius in his excellent tractate de peccat . mortali & veniali ) do call venial sinnes : some of them in a fair and honest sense , viz. because they are such sinnes as a true christian may live and die in , though not unrepented or unresisted , yet not subdued so farre as to forsake or cease from the practice of them ; and yet they are pardoned . but other papists call them venial sinnes in a wicked sense , as if they needed no pardon , or deserved not eternal punishment . ( and why should they call them venial if they need not pardon ? ) a justified man liveth in the daily practice of some vain thoughts , or the frequent commission of some other sinnes , which by his utmost diligence he might restrain : but he liveth not in the frequent practice of adultery , drunkenness , false-witnessing , slandering , hating his brother , &c. yet observe that though the forementioned lesser sinnes are called infirmities , in regard of the matter of them ; yet they may be so committed in regard of the end and manner of them , as may make them crimes or gross sinnes : as for example , if one should use idle words wilfully , resolvedly , without restraint , reluctancy or tenderness of conscience , this were gross sinning : or the neerer it comes to this , and the more wilfulness or neglect or evil ends there is in the smallest forbidden action , the worse it is , and the grosser . and observe ( of which more anon ) that the true bounds or difference between gross sinnes , and those lesser faults , which we call infirmities , cannot be given ; ( i think , by any man ; i am sure not by me ) either as to the act it self , to say , just what acts are gross sins and what not ; or else , as to the manner of committing them ; as to say , just how much of the will must go to make a gross sinne ; or just how farre a man may proceed in the degree of evil intents ; or how farre in the frequency of sinning , before it must be called a gross sinne . . the third sort of sinnes which may be called sins of infirmity , are these last mentioned gross sinnes themselves , so far as they are found in the regenerate : these are gross sinnes put in opposition to the former sort of infirmities ; but our divines use to call them all sins of infirmity , in opposition to the sinnes of unbelievers , who are utterly unholy . and they call them sins of infirmity . because the person that committeth them is not dead in sinnes , as the unregenerate are , but only diseased , wounded and infirm . . because that they are not committed with so full consent of will , as those of the unregenerate are ; but only after much striving , or at least contrary to habitual resolutions , though not against actual . here we are in very great difficulties , and full of controversies : some say , that these gross sinnes do extinguish true grace , and are inconsistent with it : and that david and peter were out of the 〈◊〉 of grace till they did again repent : others say , that they were in the state of grace and not at al so liable to condemnation , but that if they had died in the act , they had been saved : because there is no condemnation to them that are in christ jesus : and that therefore all the sins of believers are alike sins of infirmity , pardoned on the same terms : and therefore as a rash word may be pardoned without a particular repentance , so possibly may these gross sins . to others this seems dangerous and contrary to scripture , and therefore they would fain finde out a way between both : but how to do it clearly and satisfactorily is not easie ( at least , to me , who have been long upon it , but am yet much in the dark in it . ) i think it is plain that such persons are not totally unsanctified by their sin : i believe that christs interest is habitually more in their wils , then is the interest of the flesh or world , at that very time when they are sinning , and so christs interest is least as to their actual willing : and so sinne prevaileth for that time against the act of their faith and love , but not wholly against the prevalent part of the habit. and therefore when the shaking winde of that stormy temptation is over , the soul will return to christ by repentance , love , and renewed obedience . but then to know what state he is relatively in this while , as to his justification and reconciliation and right to glory , is the point of exceeding difficulty . whether as we distinguish of habitual faith and love and obedience , which he hath not lost ; and actual , which he hath lost ; so we must make some answerable distinction of justification ( habitual and actual it cannot be ) into virtual justification , which he hath not lost , and actual justification which he hath lost ? or into plenary justification ( which he hath not ) and imperfect justification , wanting a further act to make it plenary ( which may remain . ) but still , it will be more difficult to shew punctually what this imperfect or virtual justification is ? and most difficult to shew , whether with the loss of actual plenary justification , and the loss of a plenary right to heaven , a mans salvation may consist ; that is , whether if he should die in that condition , he should be saved or condemned ? or if it be said , that he shall certainly repent , . yet such a supposition may be put , while he yet repenteth not ; for the enquiry into his state ; how farre there is any intercision of his justification , pardon , adoption or right to salvation ? . and whether it can fully be proved that it is impossible ( or that which never was or shall be ) for a regenerate man to die in the very act of a gross sinne ( as self-murder or the like ? ) for my part i think god hath purposely left us here in the dark , that we may not be too bold in sinning , but may know that whether the gross sins of believers be such as destroy their justification and right to glory , prevalently , or not , yet certainly they leave them in the dark , as to any certainty of their justification or salvation . and then more dark is it and impossible to discover , how farre a man may go in these grosser sinnes ; and yet have the prevalent habits of grace ? as to the former question about the intercision of justification , i am somewhat inclinable to think , that the habit of faith hath more to do in our justification then i have formerly thought , and may as properly be said to be the condition as the act : and that as long as a man is ( in a prevalent degree ) habitually a believer , he is not only imperfectly and virtually justified , but so farre actually justified , that he should be saved , though he were cut off before he actually repent : and that he being already habitually penitent , having a hatred of all sin as sin , should be saved , if meer want of opportunity do prevent the act : and that only those sinnes do bring a man into a state of condemnation , or prove him in such , which consist not with the habitual preheminence of christs interest in our souls above the interest of the flesh and world ; and that david's and peter's were such as did consist with the preheminence of christs interest in the habit . but withall , that such gross sinnes must needs be observable , and so the soul that is guilty doth ordinarily know its guilt , yea and think of it : and that it is inconsistent with this habitual repentance , not to repent actually as soon as time is afforded , and the violence of passion so farre allaied , as that the soul may recollect it self , and reason have its free use : and that he that hath this leasure and opportunity for the free use of reason , and yet doth not repent , it is a sign that the interest of the flesh is habitually as well as actually stronger then christs interest in him . i say , in this doubtfull case , i am most inclining to judge thus : but as i would have no man take this as my resolved judgement , much less as certain truth , and least of all , to venture on sinne or impenitency ever the more for such a doubtfull opinion , which doth not conclude him to be certainly unjustified ; so i am utterly ignorant both how long sensual passions may possibly rage and keep the soul from sober consideration ; or how farre they may interpose in the very time of consideration and frustrate it , and prevail against it : and so keep the sinner from actual repenting , or at least , from a full ingenuous acknowledgement and bewailing of the sin which is necessary to full repentance : and how long repentance may be so farre stifled , as to remain only in some inward grudgings of conscience , and trouble of minde , hindered from breaking out into free confession ( which seemeth to have been david's case long . ) nay it is impossible to know just how long a man may live in the very practice of such gross sin , before christs habitual interest above the flesh be either overthrown , or proved not to be there ? and how oft a man that hath true grace may commit such sins : these things are undiscernable ; besides that none can punctually define a gross sin so as to exclude every degree of infirmities , and include every degree of such gross sin . perhaps you will marvell why i run so farre in this point ; it is both to give you as much light as i can , what sins they be which be to be called infirmities , and so what sins they be that do forbid that gentle , comforting way of cure , when the soul is troubled for them , which must be used with those that are troubled more then needs , or upon mistakes : and also to convince you of this weighty truth , that our comfort yea and assurance hath a great dependance on our actual obedience : yea so great that the least obedient sort of sincere christians cannot by ordinary means have any assurance : and the most obedient ( if other necessaries concurre ) will have th● most assurance : and for the middle sort ; their assurance will rise and fall , ordinarily with their obedience : so that there 's no way to comfort such offending christians but by reducing them to fuller obedience by faith and repentance , that so the evidences of their justification may be clear , and the great impediments of their assurance and comfort be removed . this i will yet make clearer to you by its reasons , and then tell you how to apply it to your self . . no man can be sure of his salvation or justification but he that is sure of his true faith and love. and no man can be sure of his true faith and love , but he that is sure of the sincerity of his obedience : for true faith doth ever take god for our great soveraign , and christ for our lord-redeemer , and containeth a covenant-delivery of a mans self to god and the redeemer to be ruled by him , as a subject , childe , servant and spouse . this is not done sincerely and savingly unless there be an actual and habitual resolution to obey god and the redeemer , before all creatures , and against all temptations that would draw us from him to obey christ a little , and the flesh more , is no true obedience : if the flesh can do more with us to draw us to sin , then faith and obedience do , to keep us from sin , ordinarily ; this is no true faith or obedience . if christ have not the soveraignty in the soul , and his interest be not the most predominant and potent , we are no true believers . now it is plain , that the interest of the world and flesh doth actually prevail , when a man is actually committing a known sinne , and omitting a known duty : and then it is certain that habits are known but by the acts. and therefore it must needs be that the soul that most sinneth must needs be most in doubt whether the interest of christ or the flesh be predominant ? and so whether his obedience be true or no ? and so whether he did sincerely take christ for his soveraign ? and that is , whether he be a true believer ? for when a man is enquiring into the state of his soul , whether he do subject himself to christ as his only soveraign ? and whether the authority and love of christ will do more with him , then the temptations of the world , flesh and devil ? he hath no way to be resolved but by feeling the pulse of his own will ? and if he say , i am willing to obey christ before the f●●sh , and yet do actually live in an obedience to the flesh before christ , he is deceived in his own will : for this is no saving willingness . a wicked man may have some will to obey christ principally : but having more will to the contrary , viz. to please the flesh before christ , therefore he is wicked still : so that you see in our self-examination , the business is for the most part finally resolved into our sincere actual obedience . for thus we proceed : we first finde , he that believeth and loveth christ sincerely , shall be saved . then we proceed , he that believeth sincerely taketh christ for his soveraign . then , he that truly taketh christ for his soveraign , doth truly resolve to obey him and his laws , before the world , flesh or devil . then , he that truly resolveth thus to obey christ before all , doth sincerely perform his resolution , and doth so obey him . for that is no true resolution ordinarily , that never comes to performance . and here we are cast unavoidably to try whether we do perform our resolutions by actual obedience ? before we can sit down with setled peace : much more before we get assurance . now those that are diligent and carefull in obeying , and have greatest conquest over their corruptions , and do most seldom yield to temptations , but do most notably and frequently conquer them , these have the clearest discovery of the performance of their resolutions by obedience ; and consequently the fullest assurance : but they that are oftenest overcome by temptations , and yield most to sin , and live most disobediently , must needs be furthest from assurance of the sincerity of their obedience , and consequently of their salvation . . god himself hath plainly made our actual obedience , not only a sign of true faith , but a secondary part of the condition of our salvation as promised in the new covenant . and therefore it is as impossible to be saved without it , as without faith : supposing that the person have opportunity to obey , in which case only it is made necessary as a condition . this i will but cite several scriptures to prove , and leave you to peruse them if you be unsatisfied . rom. . , to . they that are in christ jesus , are they that walk , not after the flesh but after the spirit . if ye live after the flesh ye shall die , but if ye by the spirit do mortifie the deeds of the body , ye shall live . rev. . . blessed are they that do his commandments , that they may have right to the tree of life , and may enter in by the gate into the city . heb. . . he is become the author of eternal salvation to all them that obey him . matth. . , , . take my yoak upon you , for it is easie , and my burden for it is light . learn of me to be meek and lowly , &c. and ye shall finde rest , &c. john . . luke . . phil. . . rom. . , . joh. . , . & . . mat. . . luk. . , . pro. . , . matth. . . tim. . , . tim. . , . matth. . , . jam. . , , , , . & . . & . . prov. . . & . . luk. . , . matth. . . & . , . & . , , . john . . act. . . & . . & . . luke . . pet. . . & . , . rom. . . with abundance more the like . now when a poor sinner that hath oft fallen into drunkenness , railing , strife , envying , &c. shall reade that these are the works of the flesh , and that for these things sake the wrath of god cometh on the children of disobedience ; and that every man shall be judged according to his works , and according to what he hath done in the flesh ; and that they that do such things shall not inherit the kingdom of god ; it cannot be but that his assurance of salvation must needs have so great a dependance on his obedience , as that these sins will diminish it . when he reades rom. . . his servants ye are to whom ye obey , whether of sinne unto death , or of obedience unto righteousness ; he must needs think , how such a time and such a time he obeyed sinne : and the oftner and the more wilfully he did it , the doubtfuller will his case be . especially if he be yet in a sinfull course , which he might avoid , whether of gross sinne , or any wilfull sinne , it cannot be but this will obscure the evidence of his obedience . men cannot judge beyond evidence : and he that hath not the evidence of his true obedience , hath not the evidence of the sincerity of his faith. . moreover , assurance and comfort are gods gifts ; and without his gracious aid we cannot attain them . but god will not give such gifts to his children while they stand out in disobedience , but when they carefully please him . paternal justice requires this . . and it would do them abundance of hurt , and god much dishonour if he should either tell them just how oft or how farre they may sin and yet be saved ; or yet should keep up their peace and comforts as well in their greatest disobedience , as in their tenderest carefull walking with him . but these things i spoke of before , and formerly elsewhere . you see then that though some obedient tender christians may yet on several occasions be deprived of assurance ; yet ordinarily no other but they have assurance : and that assurance and comfort will rise and fall with obedience . and for all the antinomian objections against this , as if it were a leading men to their own righteousness from christ , i referre you to the twenty arguments which i before laid you down to prove that we may and must fetch our assurance and comfort from our own works and graces : and so from our own evangelical righteousness , which is subordinate to christs righteousness ( which he speaks of , matth. . last ; and in fourty places more ; ) though we must have no thoughts of a legal righteousness ( according to the law of works or ceremonies ) in our selves . they may as well say that a woman doth forsake her husband , because she comforteth her self in this , that she hath not forsaken him or been false and unchast , thence gathering that he will not give her a bill of divorce : or that a servant forsakes his master ; or a subject his prince ; or a parent is forsaken by his childe ; because they comfort themselves in their obedience and loyalty , gathering thence that they are not flat rebels , and shall not be used as rebels ! or that any that enter covenant with superiors do forsake them because they comfort themselves in their keeping covenant , as a sign that the covenant shall be kept with them : all these are as wise collections , as to gather that a man forsakes christ and his righteousness , and setteth up his own in stead of it , because he looks at his not forsaking , refusing and vilifying of christ , his love and faithfull obedience to christ , as comfortable signes that christ will not forsake and reject him . do these men think that a rebell may have the love of his prince , and as much comfort from him as a loyal subject ? or a whorish woman have as much love and comfort from her husband , as a faithfull wife ? or a stubborn rebellious son or servant have as much love and comfort from their father or master as the dutifull ? if there be so near a relation as hitherto we have supposed , between a soveraign and subjection to him , and a husband and marriage-faithfulness to him , and a master and service to him , and a father and loving obedience to him ; it is strange that men should suppose such a strange opposition , as these men do ? certainly god doth not so when he saith , mal. . . if i be a father where is mine honour ? and if i be a master where is my fear ? and isa . . , . hear o heavens , and give ear o earth , for the lord hath spoken : i have nourished and brought up children and they have rebelled against me : the ox knoweth his owner , and the asse his masters crib : but israel doth not know , my people doth not consider : ah sinfull nation ! a people laden with iniquity ! a seed of evil doers ! children that are corrupters ! they have forsaken the lord ! they have provoked the holy one of israel to anger ! they are gone away backward . and jer. . . thou shalt call me my father , and shalt not depart away from me . and tim. . . the lord knoweth who are his : and let him that nameth the name of christ depart from iniquity . and psal . . . if i delight in iniquity or regard it , god will not hear my prayers , saith david himself . doubtless paul did not forsake christs righteousness by confidence in his own , when he saith , this is our rejoycing , the testimony of our conscience , that in simplicity and godly sincerity we have had our conversation among you , cor. . . with many the like which i before mentioned . nor doth the lord jesus at the day of judgement turn men off from his righteousness , when he saith , well done good and faithfull servant ; because thou hast been faithfull in a very little , i will make thee ruler over much , luke . . mat. . . and cals them thereupon righteous , saying , and the righteous shall go into life everlasting , mat. . last . it remains now that i further acquaint you what use you should make of this observation , concerning the dependance of assurance upon actual obedience . and . i advise you , if your soul remain in doubts and troubles , and you cannot enjoy god in any way of peace and comfort , nor see any clear evidence of the sincerity of your faith ; take a serious view of your obedience : and faithfully survey your heart and life , and your daily carriage to god in both . see whether there be nothing that provokes god to an unusual jealousie . if there be , it is either the increase of some carnal interest in your heart , or else the wilfull or negligent falling into some actual sinne , of commission or omission . in the making of this search you have need to be exceeding cautelous ; for if i have any acquaintance with the mystery of this business , your peace or trouble , comfort or discomfort , will mainly depend on this . and your care must lie in this point ; that you diligently avoid these two extreams : first , that you do not deal negligently and unfaithfully with your own soul , as either unwilling to know the truth , or unwilling to be at that labour which you must needs be at before you can know it . secondly , that you do not either condemn your self when your conscience doth acquit you , or vex your soul with needless scruples , or make unavoidable or ordinary infirmities to seem such wilfull hainous sinnes , as should quite break your setled peace . o how narrow is the path between these two mistaken roads ? and how hard a thing , and how rare is it to finde it and to keep in it ? for your self and all tender conscienc'd christians that are heartily willing to be ruled by christ , i would perswade you equally to beware of both these ▪ because some souls are as inclinable to the later extream as to the former ( during their troubles . ) but for the most christians in the world , i would have them first and principally avoid the former , and that with farre greater diligence then the later . for . naturally all mens hearts are farre proner to deal too remisly , yea unfaithfully with themselves in searching after their sins , then too scrupulously and tenderly . the best men have so much pride and carnal self-love , that it will strongly incline them to excuse , or mince , or hide their sinnes , and to think farre lightlier and more favourably of it then they should do , because it is theirs . how was the case altered with judah towards thamar , when he once saw it was his own act . how was davids zeal for justice allaied , as soon as he heard , thou art the man ? this is the most common cause why god is fain to hold our eyes on our transgressions by force , because we are so loth to do it more voluntarily : and why he openeth our sinne in such crimson and scarlet colours to us ; because we are so apt either to look on them as nothing , or to shut our eyes and over-look them : and why god doth hold us so long on the rack , because we would still ease our selves by uningenuous excuses and extenuations : and why god doth break the skin so oft and keep open our wounds ; because we are still healing them by such carnal shifts . this proud sin-excusing distemper needs no other proof or discovery , then our great tenderness and backwardness in submitting to reproofs : how long do we excuse sinne , and defend our pretended innocency , as long we can finde a word to say for it . doth not daily experience of this sad distemper even in most of the godly , discover fully to us , that most men ( yea naturally all ) are farre proner to over-look their sinnes , and deal unfaithfully and negligently in the triall ; then to be too tender , and to charge themselves too deep . besides , if a christian be heartily willing to deal impartially and search to the quick , yet the heart is lamentably deceitfull , that he shall over-look much evil in it , when he hath done his best . and the devil will be farre more industrious to provoke and help you to hide , excuse and extenuate sinne , then to open it , and see it as it is . his endeavour to drive poor souls into terrours , is usually but when he can no longer keep them in presumption : when he can hide their sin no longer , nor make it seem small to keep them in impenitency , then he will make it seem unpardonable and remediless , if he can : but usually not before . so that you see the frame of most mens spirits doth require them , to be rather over-jealous in searching after their sinnes , then over-careless and confident of themselves . . besides this ; i had rather of the two that christians would suspect and search too much then too little , because there is a hundred times more danger in seeing sinne less then it is , or overlooking it , then in seeing it greater then it is , and being over-fearfull . the later mistake may bring us into sorrow ; and make our lives uncomfortable to us ( and therefore should be avoided : ) but usually it doth not endanger our happiness ; but is often made a great occasion of our good . but the former mistake may hazzard our everlasting salvation , and so bring us to remediless trouble . . yea , lest you should say , this is sad language to comfort a distressed wounded soul , let me adde this one reason more . so farre as i can learn by reading the scriptures , and by long experience of very many souls under troubles of conscience , it is most commonly some notable cherished corruption that breedeth and feedeth the sad uncomfortable state of most professours , except those who by melancholy or very great ignorance , are so weak in their intellectuals , as that they are uncapable of making any true discovery of their condition , and of passing a right judgement upon themselves thereupon . least i should make sad any soul that god would not have sad , let me desire you to observe , . that i say but of most professors , not all : for i doubt not but god may hide his face for some time from some of the holiest and wisest of believers , for several and great reasons . . do but well observe most of the humble obedient christians that you know to lie under any long and sad distress of minde , and you will finde that they are generally of one of the two forementioned sorts : either so ignorant as not to know well what faith is , or what the conditions of the covenant are , or what is the extent of the promise , or the full sufficiency of christs satisfaction for all sinners , or what are the evidences by which they may try themselves : or else they are melancholy persons whose fancy is still molested with these perturbing vapours and their understandings so clouded and distempered , that reason is not free ▪ and so common is this later , that in my observation , of all the christians that have lived in any long and deep distress of minde , six if not ten for one have been deeply melancholy ; except those that feed their troubles by disobedience . so that besides these ignorant and melancholy persons , and disorderly declining christians , the number of wounded spirits i think is very small , in comparison of the rest . indeed it is usual for many at or shortly after their first change to be under trouble and deep fears : but that is but while the sense of former sinne is fresh upon their hearts . the sudden discovery of so deep a guilt , and so great a danger , which a man did never know before , must needs amaze and affright the soul : and if that fear remain long where right means are either not known or not used , for the cure , it is no wonder : and sometimes it will be long if the rightest means be used . but for those that have been long in the profession of holiness , and yet lye , or fall again , under troubles of soul ( except those before excepted ) i would have them make a diligent search , whether god do not observe either some fleshly interest incroach upon his right ; or some actual sin to be cherished in their hearts or conversations ? and here let me tell you , when you are making this search , what particulars they be which i would have you to be most jealous of . . the former sort which i call contrary carnal interest incroaching on christs right , are they that you must look after with farre more diligence then your actual sinnes . . because they are the farre greatest and most dangerous of all sinnes , and the root of all the rest : for as god is the end and chief good of every saint , so these sinnes do stand up against him as our end and chief good ; and carry away the soul by that act which we call simply willing , or complacency , and so these interests are mens idols , and resist gods very soveraignty and perfect goodness , that is , they are against god himself as our god. whereas those which i now call actual sinnes as distinct from these , are but the violation of particular precepts , and against gods means and laws directly , and but remotely or indirectly against his godhead ; and they have but that act of our will which we call election , consent or vse , which is proper to means , and not to the end. . because as these sinnes are the most damnable , so they lye deepest at the heart , and are not so easily discovered . it is ordinary with many to have a covetous , worldly , ambitious heart , even damnably such , that yet have wit to carry it fairly without ; yea and seem truly religious to themselves and others . . because these sinnes are the most common : for though they reign only in hypocrites and other unsanctified ones , yet they dwell too much in all men on earth . if you now ask me what these sinnes are : i answer , they are , as denominated from the point or term from which men turn , all comprised in this one vnwillingness of god , or the turning of the heart from god ; or not loving god but as we denominate them from the term or object to which they turn , they are all comprised in this one , carnal self-love , or turning to and preferring our carnal self before god , and as it inclineth to action , all or most of it is comprehended in this one word flesh-pleasing . but because there are a trinity of sinnes in this unity , we must consider them distinctly . three great objects there are about which this sinne of flesh-pleasing is exercised : . credit or honour . . profit or riches . . sensual pleasure , more strictly so called , consisting in the more immediate pleasing of the senses ; whereas the two first do more remotely please them , by laying in provision to that end : otherwise all three are in the general but flesh-pleasing . the three great sinnes therefore that do most directly fight against god himself in his sovereignty , are . pride or ambition . . worldlines or love of riches . . sensuality , voluptuousness , or inordinate love of pleasures . there are in the vnderstanding indeed other sinnes as directly against god as these , and more radicall ( as . atheism , denying a god. . polutheism , denying our god to be the alone god , and joyning others with him . . idolatry , owning false gods. . infidelity , denying jesus christ our lord-redeemer . . owning false saviours and prophets , in his stead , or before him , as do the mahometans . . joyning other redeemers and saviours with him , as if he were not the alone christ . . denying the holy ghost , and denying credit to his holy and miraculous testimony to the christian faith , and blasphemously ascribing all to the devil : which is the sinne against the holy ghost . . owning and believing in devils , or lying spirits in stead of the holy ghost : as the montanists , mahometans , ranters , familists do . . owning and adjoyning devils or lying spirits in coordination or equality with the holy ghost , and believing equally his doctrine and theirs , as if he were not sole and sufficient in his work. all these are sinnes directly against god himself , and if prevalent , most certainly damning ; three against the father , three against the sonne , and three against the holy ghost . but these be not they that i need now to warn you of . these are prevalent only in pagans , infidels , and blasphemers . your troubles and complaints shew that these are not predominant in you . it is therefore the three forementioned sinnes of the heart or will that i would have you carefully to look after in your troubles , to see whether none of them get ground and strength in you . . enquire carefully into your humility . it is not for nothing that christ hath said so much of the excellency and necessity of this grace ; when he bids us learn of him to be meek and lowly : when he blesseth the meek and poor in spirit : when he setteth a little child in the midst of them , and telleth them , except they become as that child they could not enter into the kingdom of heaven : when he stoopeth to wash and wipe his disciples feet , requiring them to do so by one another . how oft doth the holy ghost press this upon us ? commanding us , to submit our selves to one another : and not to minde high things ; but to condescend to men of low estate , rom. . . and not to be wise in our own esteem , but in honour preferre others before our selves , rom. . . how oft hath god professed to resist and take down the proud , and to give grace to the humble and dwell with them ? search carefully therefore lest this sinne get ground upon you . for though it may not be so predominant and reigning as to damn you , yet may it cause god to afflict you and hide his face from you , and humble you by the sense of his displeasure , and the concealment of his love. and though one would think that doubting troubled souls should be alwaies the most humble , and freest from pride , yet sad experience hath certified me , that much pride may dwell with great doubtings and distress of minde . even some of the same souls that cry out of their own unworthiness , and fear lest they shall be firebrands of hell , yet cannot endure a close reproof , especially for any disgracefull sin , nor cannot bear a disparaging word , nor love those , nor speak well of them who do not value them , nor endure to be crost or contradicted in word or deed , but must have all go their way , and follow their judgement , and say as they say , and dance after their pipe , and their hearts rise aginst those that will not do it ; much more against those that speak or do any thing to the diminishing of their reputation : they cannot endure to be low , and past by , and overlooked when others are preferred before them , or to be slighted and disrespected , or their words , or parts , or works , or judgements to be contemned or disparaged : nay some are scarce able to live in the same house , or church , or town in love and peace with any but those that will humour and please them , and speak them fair , and give them smooth and stroaking language , and forbear crossing , reproving and disparaging them . every one of these singly is an evident mark and fruit of pride ; how much more all joyntly . i seriously profess it amazeth me to consider how hainously most professors are guilty of this sin ! even when they know it to be the devils own sin , and the great abomination hated of god , and read and hear so much against it as they do , and confess it so oft in their praiers to god , and yet not only inwardly cherish it , but in words , actions , gestures , apparel , express it , and passionately defend these discoveries of it . the confusions and distractions in church and state are nothing else but the proper fruits of it : so are the contentions among christians , and the unpeaceableness in families : for only from pride cometh contention , saith solomon , prov. . . for my part when i consider the great measure of pride , self-conceitedness , self-esteem that is in the greatest part of christians that ever i was acquainted with , ( we of the ministry not excepted ) i wonder that god doth not afflict us more , and bring us down by foul means that will not be brought down by fair . for my own part i have had as great means to help me against this sin , as most men living have had , first in many years trouble of minde , and then in near twenty years languishing and bodily pains , having been almost twenty times at the graves mouth , and living near it continually ; and lastly , and above all , i have had as full a sight of it in others , even in the generality of professors , and in the dolefull state of the church and state , and haynous detestable abominations of this age● , which one would think should have fully cured it . and yet if i hear but either an applauding word from any of fame , on one side , or a disparaging word on the other side , i am fain to watch my heart as narrowly as i would do the thatch of my house when fire is put to it , and presently to throw on it the water of detestation , resolution , and recourse to god : and though the acts through gods great mercy be thus restrained , yet the constancy of these inclinations assures me , that there is still a strong and deep root . i beseech you therefore , if you would ever have setled peace and comfort , be watchfull against this sinne of pride , and be sure to keep it down , and get it mortified at the very heart . . the next sin that i would have you be specially jealous of is coveteousness , or love of the profits or riches of the world . this is not the sin of the rich only , but also of the poor : and more hainous is it in them to love the world inordinatly that have so little of it , then in rich men that have more to tempt them : though dangerous in both . nor doth it lye only in coveting that which is anothers , or in seeking to get by unlawfull means ; but also in over-valuing and over-loving the wealth of the world though lawfully gotten . he that loveth the world ( that is , above christ and holiness ) the love of the father is not in him ( that is , savingly and sincerely ) joh. . . he that loveth house or lands better then christ cannot be his disciple . i beseech you therefore when god hides his face , search diligently , and search again and again , least the world should encroach on christs interest in your heart : if it should be so , can you wonder if christ seem to withdraw , when you begin to set so light by him , as to value dung and earth in any comparison with himself ? may not he well say to you , if you set so much by the world , take it , and see what it will do for you ? if you can spare me better then your wealth , you shall be without me . must not the lord jesus needs take it exceeding unkindly , that after all his love and bloodshed and pains with your heart , and seals of his kindness , and discoveries of his amiableness and the treasures of his kingdom , you should now so much forget and slight him , to set up the world in any comparison with him ? and to give such loving entertainment to his enemy ? and look so kindly on a competitor ? is his glory worth no more then so ? and hath he deserved no better at your hands ? again therefore do i beseech you to be afraid , lest you should be guilty of this sin . examine , whether the thoughts of the world grow not sweeter to you , and the thoughts of god and glory more unwelcome , and unpleasing ? whether you have not an eagerness after a fuller estate , and too keen an edge upon your desires after riches ? or at least , after a fuller portion and provision for your children ? or after better accommodations and contentments in house , goods , or other worldly things ? do not worldly hopes delight you too much ? and much more your worldly possessions ? are you not too busily contriving how to be richer , forgetting gods words , tim. . , , . doth not the world eat out the life of your duties , that when you should be serious with god , you have left your heart behinde you , and drowned your affections in things below ? doth not your soul stick so fast in this mud and clay , that you can scarce stirre it godward in prayer or heavenly meditation ? do not you cut short duties in your family and in secret , if not frequently omit them , that so you may be again at your worldly business ? or do you not customarily hurry them over because the world will not allow you leasure to be serious ? and so you have no time to deal in good earnest with christ or your soul ? do not your very speeches of christ and heaven grow few and strange , because the world must first be served ? when you see your brother have need , do you not shut up the bowels of your compassions from him ? doth not the love of the world make you hard to your servants ? hard to those you buy and sell with ? and doth it not incroach much on the lords own day ? look after this earthly vice in all these discoveries : search for your enemy in each of these corners . and if you finde that this is indeed your case , you need not much wonder if christ and you be stranger then heretofore . if this earth get between your heart and the sun of life , no wonder if all your comforts are in an eclipse ; seeing your light is but as the moon 's , a borrowed light. and you must be the more carefull in searching after this sinne , both because it is certain that all men have too much of it , and because it is of so dangerous a nature , that should it prevail , it would destroy : for coveteousness is idolatry . and among all the hainous sinnes that the godly have fallen into , look into the scripture , and tell me how many of them you finde charged with coveteousness ? and also , because it is a blinding befooling sinne , not only drawing old men , and those that have no children , and rich men , that have no need to pursue these things as madly as others ; but also hiding it self from their eyes , that most that are guilty of it will not know it : though , alas , if they were but willing it were very easie to know it . but the power of the sinne doth so set awork their wits to finde excuses and fair names and titles for to cloak it , that many delude others by it , and more delude themselves , but none can delude god. the case of some professors of godliness that i have known is very lamentable in this point : who being generally noted for a dangerous measure of worldliness , by most that know them , could yet never be brought to acknowledge it in themselves : nay by the excellency of their outward duties and discourse , and the strength of their wits ( alas , ill imployed ) and by their great ability of speech , to put a fair gloss on the foulest of their actions , they have gone on so smoothly and plausibly in their worldliness , that though most accused them of it behinde their backs , yet no man knew how to fasten any thing on them . by which means they were hindered from repentance and recovery . in this sad case , though it be gods course very often to let hypocrites and other enemies go on and prosper , because they have their portion in this life , and the reckoning is to come ; yet i have oft observed that for gods own people , or those that he means to make his people by their recovery , god useth to cross them in their worldly desires and designes : perhaps he may let them thrive a while , and congratulate the prosperity of their flesh , but at last he breaks in suddenly on their wealth , and scatters it abroad , or addeth some cross to it that imbitters it all to them , and then asketh them , where is now your idol ? and then they begin to see their folly . if you do dote on any thing below to the neglecting of god , he will make a rod for you of that very thing you dote upon ; and by it will he scourge you home to himself . . the third great heart-sinne which i would have you jealous of , is sensuality or voluptuousness , or pleasing the senses inordinately . the two former are in this the more mortall sinnes , in that they carry more of the understanding and will with them , and make reaso● it self to be serviceable to them in their workings ; whereas sensuality is more in the flesh and passion , and hath oft times less assistance of reason or consent of the will. yet is the will tainted with sensual inclinations , and both reason and will are at the best guilty of connivence , and not exercising their authority over the sensual part . but in this sensuality is the more dangerous vice , in that it hath so strong and inseparable a seat as our sensual appetite ; and in that it acteth so violently and ragingly as it doth ; so that it beareth down a weak opposition of reason and will , and carrieth us on blindfold , and transformeth us into bruits . i will not here put the question concerning the gross acting of this sin ( of that anon : ) but i would have you very jealous of a sensual disposition . when a man cannot deny his appetite what it would have ; or at least , coveteousness can do more in restraining it , then conscience : when a man cannot make a covenant with his eyes , but must gaze on every alluring object : when the flesh draws to forbidden pleasures , in meats , drinks , apparel , recreations , lasciviousness , and all the considerations of reason cannot restrain it ; this is a sad case : and god may well give over such to sadness of heart . if we walk so pleasingly to the flesh , god will walk more displeasingly to us . and as you should be jealous of these great heart-transgressions , so should you be of particular actual sinnes . examine whether the jealous eye of god see not something that much offendeth him and causeth your heaviness . i will not enlarge so farre as to minde you of the particular sinnes that you should look after , seeing it must be all , and your obedience must be universall . only one i will give you a hint of . i have observed god sometimes shew himself most displeased and angry to these christians , who have the least tenderness and compassion towards the infirmities of others . he that hath made the forgiving others a necessary condition of gods forgiving us , will surely withdraw the sense of our forgiveness , when we withdraw our forgiveness and compassion to men . he that casts the unmercifull servant into hell , who takes his fellow-servant by the throat , will threaten us and frown upon us if we come but neer it . blessed are the mercifull for they shall obtain mercy . he shall have judgement without mercy that sheweth no mercy , jam. . . study well rom. . & . chap. & gal. . which the proud , censorious , self-esteeming professors of this age have studied so little , and will not understand . when we deal sourly and churlishly with our weak brethren , and in stead of winning an offendour by love , we will vilifie him , and disdain him , and say , how can such a man have any grace ? and will think and speak hardly of those that do but cherish any hopes that he may be gracious , or speak of him with tenderness and compassion ; no wonder if god force the consciences of such persons to deal as churlishly and sourly with them , and to clamour against them , and say , how canst thou have any true grace , who hast such sinnes as these ? when our lord himself dealt alway so tenderly with sinners , that it gave occasion to the slanderous pharisees to say , he was a friend of publicans and sinners : ( and so he was ; even their greatest friend . ) and his command to us is , we then that are strong ought to bear the infirmities of the weak , and not to please our selves : let every one of us please his neighbour for his good to edification : for even christ pleased not himself , rom. . . . and gal. . , . brethren , if a man be overtaken with a fault , ye which are spiritual restore such a one in the spirit of meekness , considering thy self , lest thou also be tempted . bear ye one anothers burden , and so fulfill the law of christ . when people can bear with almost no infirmity in a neighbour , in a servant , or in their neerest friends , but will make the worst of every fault , no wonder if god make such feel their dealings with others , by his dealings with them . had such that love to their poorest brethren , which thinketh no evil , and speaketh not evil , which suffereth long and is kinde , envieth not , vaunteth not it self , is not puffed up , behaveth not it self unseemly , seeketh not her own , is not easily provoked , beareth all things , believeth all things , hopeth all things , endureth all things , cor. . , , . had we more of this love which covereth a multitude of infirmities ; god would cover our infirmities the more , and tell us of them , and trouble us for them the less . to this sinne i may adde another , which is scarce another , but partly the same with this , and partly its immediate effect : and that is , vnpeaceableness and unquietness with those about us ; this commonly occasioneth god to make us as unpeaceable and unquiet in our selves . when people are so froward , and peevish , and troublesome , that few can live in peace with them , either in family or neighbourhood , except those that have little to do with them , or those that can humour them in all things , and have an extraordinary skill in smooth speaking , flattering or man-pleasing , so that neighbours , servants , children , and sometimes their own yoak-fellows , must be gone from them , and may not abide near them , as a man gets out of the way from a wild beast or a mad dog , or avoideth the flames of a raging fire ; is it any wonder if god give these people as little peace in their own spirits , as they give to others . when people are so hard to be pleased that no body about them or near them can tell how to fit their humours ; neighbours cannot please them , servants cannot please them , husband or wife cannot please each other ; every word is spoke amiss , and every thing done amiss to them ; what wonder if god seem hard to be pleased , and as frequently offended with them ? especially if their unpeaceableness trouble the church , and in their turbulency and self-conceitedness , they break the peace thereof . thus i have told you what sinnes you must look after when you finde your peace broken , and your conscience disquieted ; search carefully lest some iniquity lye at the root . some i know will think that it is an unseasonable discourse to a troubled conscience , to minde them so much of their sinnes , which they are apt to look at too much already . but to such i answer , either those sinnes are mortified and forsaken ; or not : if they be ; then these are not the persons that i speak of , whose trouble is fed by continued sinne : but i shall speak more to them anon . if not ; then it seems for all their trouble of conscience , sinne is not sufficiently laid to heart yet . the chiefest thing therefore that i intend in all this discourse , is this following advice to those that upon search do finde themselves ▪ guilty in any of these cases . as ever you would have peace of conscience , set your selves presently against your sinnes ▪ and do not either mistakingly cry out of one sore , when it is another that is your malady ; nor yet spend your daies in fears and disquietness of minde , and fruitless complainings , and in the mean time continue in wilfull sinning : but resist sinne more , and torment your mindes less : and break off your sin and your terrours together . in these words i tell you what must be done for your cure ; and i warn you of two sore mistakes of many sad christians hereabouts . the cure lieth in breaking off sinne , to the utmost of your power . this is the achan that disquieteth all . it is gods great mercy that he disquieteth you in sinning , and gives you not over to so deep a slumber and peace in sinne , as might hinder your repentance and reformation . the dangerous mistakes here are these two . . some do as the lapwing , cry loudest when they are furthest from the nest : and complain of an aking tooth , when the disease is in the head or heart . they cry out , o i have such wandring thoughts in prayer , and such a bad memory , and so hard a heart that i cannot weep for sinne ; or such doubts and fears , and so little sense of the love of god , that i doubt i have no true grace : when they should rather say , i have so proud a heart , that god is fain by these sad means to humble me : i am so high in my own eyes , so wise in my own conceit , and so tender of my own esteem and credit , that god is fain to make me base in my own eyes , and to abhorre my self . i am so worldly and in love with earth , that it draws away my thoughts from god , duls my love , and spoils all my duties . i am so sensual that i venture sooner to displease my god then my flesh : i have so little compassion on the infirmities of neighbours and servants and other brethren , and deal so censoriously , churlishly and unmercifully with them , that god is fain to hide his mercy from me , and speak to me as in anger , and vex me as in sore displeasure . i am so froward , peevish , quarrelsome , unpeaceable and hard to be pleased , that it is no wonder if i have no peace with god , or in my own conscience ; and if i have so little quietness who love and seek it no more . many have more reason , i say , to turn their complaints into this tune . . another most common unhappy miscarriage of sad christians lieth here , that they will rather continue complaining and self-tormenting , then give over sinning , so farre as they might give it over if they would . i beseech you in the name of god to know and consider what it is that god requireth of you . he doth not desire your vexation but your reformation . no further doth he desire the trouble of your minde , then as it tendeth to the avoiding of that sinne which is the cause of it . god would have you less in your fears and troubles , and more in your obedience . obey more , and disquiet your minde less . will you take this counsel presently and see whether it will not do you more good , then all the complaints and doubtings of your whole life have done . set your self with all your might against your pride , worldliness and sensuality , your unpeaceableness and want of love and tenderness to your brethren ; and whatever other sin your conscience is acquainted with . i pray you tell me , if you had gravell in your shoe , in your travel , would it not be more wisdom , to sit down and take off your shoe , and cast it out , then to stand still or go complaining , and tell every one you meet of your soreness ? if you have a thorn in your foot , will you go on halting and lamenting , or will you pull it out ? truly sinne is the thorn in your conscience : and those that would not have such troubled consciences told of their sinnes for fear of increasing their distress , are unskilfull comforters ; and will continue the trouble while the thorn is in . as ever you would have peace then , resolve against sinne to the utmost of your power : never excuse it , or cherish it , or favour it more . confess it freely . thank those that reprove you for it . desire those about you to watch over you , and to tell you of it : yea to tell you of all suspitious signes that they see of it , though it be not evident . and if you do not see so much pride , worldliness , unpeaceableness or other sinnes in your self , as your friends think they see in you , yet let their judgement make you jealous of your heart ; seeing self-love doth oft so blinde us , that we cannot see that evil in our selves , which others see in us ; nay which all the town may take notice of . and be sure to engage your friends that they shall not smooth over your faults , or mince them , and tell you of them in extenuating language , which may hinder conviction and repentance ; much less silence them , for fear of displeasing you : but that they will deal freely and faithfully with you . and see that you distast them not , and discountenance not their plain dealing , lest you discourage them , and deprive your soul of so great a benefit . think best of those as your greatest friends , who are least friends to your sinne , and do most for your recovery very from it . if you say , alas , i am not able to mortifie my sinnes : it is not in my power . i answer , . i speak not of a perfect conquest : nor of a freedom from every passion or infirmity . . take heed of pretending disability when it is unwillingness . if you were heartily willing you would be able to do much , and god would strengthen you . cannot you resist pride , worldliness and sensuality if you be willing ? cannot you forbear most of the actual sinnes you commit , and perform the duties that you omit , if you be willing ? ( though not so well as you would perform them ? ) yea let me say this much , lest i endanger you by sparing you : many a miserable hypocrite doth live in trouble of minde and complaining , and after all perish for their wilfull disobedience . did not the rich young man go farre before he would break off with christ ? and when he did leave him he went away sorrowfull . and what was the cause of his sorrow ? why the matter was , that he could not be saved without selling all and giving it to the poor , when he had great possessions . it was not that he could not be rid of his sinne : but that he could not have christ and heaven without forsaking the world ▪ this is the case of unsanctified persons that are enlightened to see the need of christ , but are not weaned from worldly profits , honours and pleasures ; they are perhaps troubled in minde , ( and i cannot blame them ) but it is not that they cannot leave sinning , but that they cannot have heaven without leaving their delights and contentments on earth . sin as sin they would willingly leave : for no man can love evil as evil . but their fleshly profits , honours and pleasures they will not leave ; and there is the stop : and this is the cause of their sorrows and fears . for their own judgement cries out against them , he that loveth the world , the love of the father is not in him : if ye live after the flesh ye shall die . god resisteth the proud . this is the voice of their informed understandings : and conscience seconds it and saith , thou art the man. but the flesh cries louder then both these , wilt thou leave thy pleasures ? wilt thou undo thy self ? wilt thou be made a scorn or laughing stock to all ? or rather it strongly draws and provoketh , when it hath nothing to say : no wonder if this poor sinner be here in a strait , and live in distress of minde . but as long as the flesh holds so fast , that all this conviction and trouble ▪ will not cause it to lose its hold , the poor soul is still in the bonds of iniquity . the case of such an hypocrite or half-christian is like the case of the poor papist , that having glutted himself with flesh in the lent , was in this strait that either he must vomit it up , and so disclose his fault and undergo penance ; or else he must be sick of his furfeit , and hazzard his life : but he resolveth rather to venture on the danger , then to bear the penance . or their case is like that of a proud woman , that hath got on a strait garment , or a pinching shoe , and because she will not be out of the fashion , she will rather choose to bear the pain , though she halt or suffer at every step . or like the more impudent sort of them , who will endure the cold , and perhaps hazzard their lives , by the nakedness of their necks and breasts and armes , rather then they will controul their shameless pride . what cure now should a wise man wish to such people as these ? surely , that the shoe might pinch yet a little harder , till the pain might force them to cast it off . and that they might catch some cold that would pay them for their folly ( so it would but spare their lives ) till it should force them to be ashamed of their pride , and cover their nakedness : even so when disobedient hypocrites do complain that they are afraid they have no grace , and afraid god doth not pardon them , and will not save them , i should tell them , if i knew them , that i am afraid so to ; and that it is not without cause ; and desire that their fears were such , as might affright them from their disobedience , and force them to cast away their wilfull sinning . i have said the more on this point , because i know if this advice do but help you to mortifie your sin , the best and greatest work is done , whether you get assurance and comfort or no : and withall that it is the most probable means to this assurance and comfort . i should next have warned you of the other extream , viz. needless scruples ; but i mean to make that a peculiar direction by it self , when i have first added a little more of this great means of peace , a sound obedience , direction xxiv . . my next advice for the obtaining of a setled peace and comfort , is this : [ take heed that you content not your self with a cheap course of religion , and such a serving of god as costeth you little or nothing : but in your abstaining from sin , in your rising out of sin , and in your discharge of duty , incline most to that way which is most self-denying , and displeasing to the flesh ( so you be sure it be a lawful way . ) and when you are called out to any work which will stand you in extraordinary labour and cost , you must be so far from shrinking and drawing your neck out of the yoke , that you must look upon it as a special prize that is put into your hand , & a singular advantage & opportunity for the increase of your comforts . this rule is like the rest of the christian doctrine , which is not throughly understood by any way but experience . libertines and sensual professors that never tryed it , did never well understand it . i could find in my heart to be large in explaining and applying it , but that i have been so large beyond my first intentions in the former directions , that i will cut off the rest as short as ● well can . let none be so wickedly injurious to me , as to say i speak or think of any merit , properly so called , in any the costliest work of man : fasten not that on me which i both disclaim , and desire the reader to take heed of . but i must tell you these two things : . that a cheap religion is a far more uncertain evidence of sincerity , then a dear . it will not discover so well to a mans own soul , whether he prefer christ before the world , and whether he take him and his benefits for his portion and treasure . . that a cheap religion is not usually accompanied with any notable degree of comforts , although the person be a sincere-hearted christian . every hypocrite can submit to a religion that will cost him little : much more which will get reputation with men of greatest wisdom and piety : yea he may stick to it , so it will not undo him in the world ▪ if a man have knowledge , and gifts of utterance , and strength of body , it is no costly matter to speak many good words , or to be earnest in opposing the sins of others , and to preach zealously and frequently ( much more if he have double honour by it , reverent obedience , and maintenance , as ministers of the gospel have , or ought to have . ) it is hard to discern sincerity in such a course of piety and duty . wo to those persecutors that shall put us to the trial , how far we can go in suffering for christ : but it should be a matter of rejoycing to us , when we are put upon it . to be patient in tribulation is not enough : but to rejoyce in it , is also the duty of a saint . let those that think this draweth men to rejoyce too much in themselves , but hear what the lord jesus himself saith , and his spirit in his apostles , mat. , , . blessed are they which are persecuted for righteousness sake , for theirs is the kingdom of heaven . blessed are ye when men shall revile you , and persecute you , and say all manner of evil sayings against you falsly for my names sake : rejoyce and be exceeding glad , for great is your reward in heaven . ] iam. . , , . my brethren , count it all joy when ye fall into divers temptations ( not inward temptations of the devil and our lust , but trials by persecution : ) knowing that the trying of your faith worketh patience . blessed is the man that endureth temptation ; for when he is tried , he shall receive the crown of life , which the lord hath promised to them that love him . ] see luk. . . pet. . . act. . . cor. . . & . . col. . . heb. . . cor. . . & . . oh how gloriously doth a tried faith shine , to the comfort of the believer , and the admiration of the beholders ? how easily may a christian try himself at such a time when god is trying him ? one hours experience , when we have found that our faith can endure the furnace , and that we can hazard or let go all for christ , will more effectually resolve all our doubtings of our sincerity , then many a months trial by meer questioning of our own deceitful hearts . object . but ( you may say ) what if god call me not to suffering or hazards ? must i cast my self upon it without a call ? or must i be therefore without comfort ? answ . no ; you shall not need to cast your self upon suffering ; nor yet to be without comfort for want of it . i know no man but may serve god at dearer rates to the flesh then most of us do , without stepping out of the way of his duty : nay he must do it , except he will avoyd his duty . never had the church yet such times of prosperity , but that faithful duty would hazard men , and cause their trouble in the flesh . can you not ▪ nay ought you not to put your self to greater labour for mens souls ? if you should but go day after day among the poor ignorant people where you live , and instruct them in the knowledge of god , and bear with all their weakness and rudeness , and continue thus with patience ; this might cost you some labour , and perhaps contempt from many of the unthankful : and yet you should not do more then your duty , if you have opportunity for it , as most have , or may have , if they will. if you should further hire them to learn catechisms ; if you should extend your liberality to the utmost for relief of the poor , this would cost you somewhat . if you carry on every just cause with resolution , though never so many great friends would draw you to betray it : this may cost you the loss of those friends . if you will but deal plainly with the ungodly , and against all sin , as far as you have opportunity , especially if it be the sins of rulers and gentlemen of name and power in the world ; it may cost you somewhat . nay though you were embassadors of christ , whose office is to deal plainly , and not to please men in evil upon pain of christs displeasure ; you may perhaps turn your great friends to be your great enemies . go to such a lord , or such a knight , or such a gentleman , and tell him freely , that god looketh for another manner of spending his time then in hunting and hawking , and sporting and feasting , and that this precious time must be dearly reckoned for : tell him , that god looks he should be the most eminent in holiness , and in a heavenly life , and give an example thereof to all that are below him , as god hath made him more eminent in worldly dignity and possessions . tell him , that where much is given , much is required ; and that a low profession , and dull approbation of that which is good , will serve no man , much less such a man. tell him , that his riches must be expended to feed and cloath the poor , and promote good uses , and not meerly for himself and family , or else he will make but a sad account : and that he must freely engage his reputation , estate and life , and all for christ and his gospel , when he cals him to it ; yea and forsake all for him , if christ put him to it , or else he can be no disciple of christs : and then what good will his honours and riches do him , when his soul shall be called for ? try this course with great men , yea with great men that seem religious , and that no further then faithfulness and compassion to mens souls doth bind you , and do it with all the wisdom you can , that is not carnal ; and then tell me what it doth cost you . let those ministers that are near them , plainly and roundly tell both the parliament-men , and commanders of the army , of their unquestionable transgressions , and that according to their nature , ( and wo to them if they do not ) and then let them tell me what it doth cost them . alas sirs , how great a number of professors are base , daubing , self-seeking hypocrites , that cull out the safe , the cheap , the easy part of duty , and leave all the rest ! and so ordinarily is this done , that we have made us a new christianity by it ; and the religion of christs own making , the self-denying course prescribed by our master , is almost unknown ; and he that should practice it would be taken for a madman , or some self-conceited cynick , or some saucy , if not seditious fellow . it is not therefore because christ hath not prescribed us a more self-denying , hazardous , laborious way , that men so commonly take up in the cheapest religion : but it is through our false-heartedness to christ ▪ and the strength of sensual carnal interests in us , which make us put false interpretations on the plainest precepts of christ which charge any unpleasing duty on us , and familistically turn them into allegories , or at least we will not yield to obey him . and , truly , i think that our shifting off christ in this unworthy manner , and even altering that very frame and nature of christian religion ( by turning that into a flesh-pleasing religion , which is more against the flesh then all the religions else in the world ) and dealing so reservedly , superficially and unfaithfully in all his work , is a great cause why christ doth now appear no more openly for men , and pour out no larger a measure of his spirit in gifts and consolations . when men appeared ordinarily in the most open manner for christ , in greatest dangers and sufferings : then christ appeared more openly and eminently for them ( yet is none more for meekness , humility and love , and against unmerciful or dividing zeal , then christ . ) . and as you see that a cheap religiousness doth not to discover sincerity : so secondly , it is not accompanied with that special blessing of god. as god hath engaged himself in his word , that they shall not lose their reward that give but a cup of water in his name : so he hath more fully engaged himself to those that are most deeply engaged for him ; even that they that forsake all for him , shall have manifold recompence in this life , and in the world to come eternal life . let the experience of all the world of christians be produced , and all will attest the same truth , that it is gods usual course to give men larger comforts in dearer duties , then in cheap : nay seldom doth he give large comforts in cheap duties : and seldom doth he deny them in dearer , sobeit they are not made dear by our own sin and foolish indiscretion , but by his command , and our faithfulness in obeying him . who knows not that the consolation of martyrs is usually above other mens , who hath read of their sufferings and strange sustentations ? christian , do but try this by thy own experiences , and tell me , when thou hast most resolutely followed christ in a good cause ; when thou hast stood against the faces of the greatest for god ; when thou hast cast thy life , thy family and estate upon christ , and run thy self into the most apparent hazards for his sake : hast not thou come off with more inward peace and comfort , then the cheaper part of thy religion hath afforded thee ? when thou hast stood to the truth and gospel , and hast done good through the greatest opposition , and lost thy greatest and dearest friends because thou wouldst not forsake christ and his service , or deal falsly in some cause that he hath trusted thee in : hast not thou come off with the blessing of peace of conscience ? nay , when thou hast denied thy most importunate appetite , and most crossed thy lusts , and most humbled and abased thy self for god , and denied thy credit , and taken shame to thy self in a free confessing of thy faults , or patiently put up the greatest abuses , or humbled and tamed thy flesh by necessary abstinence , or any way most displeased it , by crossing its interest , by bountiful giving , laborious duty , dangers or sufferings for the sake of the lord jesus , his truth and people : hath it not been far better with thee in thy peace and comforts then before ? i know some will be ready to say , that may be from carnal pride in our own doing or suffering . i answer ; it may be so : and therefore let all watch against that . but i am certain that this is gods ordinary dealing with his people , and therefore we may ordinarily expect it : it is for their encouragement in faithful duty ; and i may truly say , for their reward , when himself cals that a reward which he gives for a cup of water . lay well to heart that example of abraham for which he is so often extolled in the scripture , viz. his readiness to sacrifice his only son : this was a dear obedience : and , saith god , because ( mark because ) thou hast done this thing , in blessing i will bless thee , &c. david would not offer to god that which cost him nothing , sam. . . chron. . . god will have the best of your hearts , the best of your labours , the best of your e●tates , the best of all , or he will not accept it . abels sacrifice was of the best , and it was accepted : and god saith to cain , if thou do well , shalt not thou be accepted ? seeing this is so , let me advise you ; take it not for a calamity , but for a precious advantage , when god cals thee to a hazardous costly service , which is like to cost thee much of thy estate , to cost thee the loss of thy chiefest friends , the loss of thy credit , the indignation of great ones , or the painfullest diligence and trouble of body : shift it not off , but take this opportunity thankfully , lest thou never have such another for the clearing of thy sincerity , and the obtaining of more then ordinary consolations from god : thou hast now a prize in thy hand for spiritual riches , if thou have but a heart to improve it . i know all this is a paradox to the unbelieving world : but here is the very excellency of the christian religion , and the glory of faith. it looks for its greatest spoyls , and richest prizes from its conquests of fleshly interests : it is not only able to do it , but it expecteth its advancement and consolations by this way . it is engaged in a war with the world and flesh ▪ and in this war it plays not the vapouring fencer , that seems to do much , but never strikes home , as hypocrites and carnal worldly professors do : but he lays it home and spares not , as one that knows , that the fleshes ruine must be his rising , and the fleshes thriving would be his ruine . in these things the true christian alone is in good sadness , and all the rest of the world but in jest . the lord pity poor deluded souls ! you may see by this one thing , how rare a thing true christianity is among the multitude that take themselves for christians ! and how certain therefore it is that few shall be saved ! even this one point of true mortification , and self-denial , is a stranger among the most of professors . oh how sad a testimony of it are the actions of these late times , wherein so much hath been done for self , and safety , and carnal interests , and so little for christ ! yea , and that after the deepest engagements of mercies and vows that ever lay on a people in the world : insomuch that through the just judgement of god , they are now given up to doubt , whether it be the duty of rulers to do any thing as rulers for christ , or no ? or whether they should not let christ alone to do it himself ? well , this which is such a mysterie to the unregenerate world , is a thing that every genuine christian is acquainted with : for they that are christs have crucified the flesh , with the affections and lusts thereof ; and the world is dead to them , and they to the world , gal. . . take this counsel therefore in all the several cases mentioned in the direction : . in your preventing sin , and maintaining your innocency , if you cannot do it without denying your credit , and exposing your self to disgrace ; or without the loss of friends , or a breach in your estate , do it nevertheless : yea , if it would cost you your utter ruine in the world , thank god that put such an opportunity into your hand for extraordinary consolations : for ordinarily the martyrs comforts exceed other mens , as much as their burthen of duty and suffering doth . cyprian is fain to write for the comfort of some christians in his times , that at death were troubled that they mist of their hopes of martyrdom . so also if you cannot mortifie any lust without much pinching the flesh , do it chearfully ; for the dearer the victory costeth you , the sweeter will be the issue and review . . the same counsel i give you also in your rising from sin . it is the sad condition of those that yield to a temptation , and once put their foot within the dores of satan , that they ensnare themselves so , that they must undergo thrice as great difficulties to draw back , as they needed to have done before-hand for prevention and forbearance . sin unhappily engageth the sinner to go on ; and one sin doth make another seem necessary . o how hard a thing is it for him that wrong'd another by stealing , deceit , over-reaching in bargaining , or the like , to confess his fault , and ask him forgiveness , and to the utmost of his ability to make restitution ! what abundance of difficulties will be in the way ? it will likely cost him the loss of his credit , besides the breach in his estate , and perhaps lay him open to the rage of him that he hath wronged . rather he will be drawn to cover his sin with a lye , or at least by excuses . and so it is in many other sins . now in any of these cases , when men indulge the flesh , and cannot find in their hearts to take that loss or shame to themselves , which a through-repentance doth require , they do but feed the troubles of their soul , and hide their wounds and sores , and not ease them . usually such persons go on in a galled , unpeaceable condition , and reach not to solid comfort : ( i speak only of those to whom such confession or restitution is a duty . ) and i cannot wonder at it : for they have great cause to question the truth of that repentance , and consequently the soundness of that heart , which will not bring them to a self-denying duty , nor to gods way of rising from their sin . it seems at present the interest of the flesh is actually predominant , when no reason or conviction will perswade them to contradict it . as ever you would have sound comfort then in such a case as this , spare not the flesh . when you have sinned , you must rise again or perish . if you cannot rise without fasting , without free confessing , without the utter shaming of your selves , without restitution ; never stick at it . this is your hour of trial : o yield not in the conflict . the dearer the victory costeth you , the greater will be your peace . try it ; and if you find it not so , i am mistaken . yet if you have sinned so that the opening of it may more discredit the gospel , then your confession will honour it , and yet your conscience is unquiet , and urgeth you to confess ; in such a case be first well informed , and proceed warily and upon deliberation ; and first open the case to some faithful minister or able christian in secret , that you may have good advice . . the same counsel also would i give you in the performance of your duty . a magistrate is convinced he must punish sinners , and put down ale-houses , and be true to every just cause : but then he must steel his face against all mens reproaches , and the solicitations of all friends . a minister is convinced that he must teach from house to house , as well as publickly , if he be able ; and that he must deal plainly with sinners according to their conditions ; yea and require the church to avoyd communion with them , if they be obstinate in evill after other sufficient means : but then he shall lose the love of his people , and be accounted proud , precise , rigid , lordly , and perhaps lose his maintenance . obey god now ; and the dearer it costeth you , the more peace and protection , and the larger blessing may you expect from god : for you do ( as it were ) oblige god the more to stick to you ; as you will take your self obliged to own , and bear out , and reward those that hazard state , and credit , and life for you . and if you cannot obey god in such a trial , it is a sad sign of a false-hearted hypocrite : except your fall be only in a temptation , from which you rise with renewed repentance and resolutions , which will conquer for the time to come . as peter , who being left to himself for an example of humane frailty , and that christ might have no friend to stick by him when he suffered for our sin , yet presently wept bitterly , and afterward spent his strength and time in preaching christ , and laid down his life in martyrdom for him . so perhaps many a poor servant , or hard labourer , hath scarce any time except the lords day to pray or read. let such pinch the flesh a little the more ( so they do not overthrow their health ) and either work the harder , or fare the harder , or be cloathed the more meanly , or especially break a little of their sleep , that they may find some time for these duties ; and try whether the peace and comfort will not recompence it . never any man was a loser for god! so private christians cannot conscionably discharge the great plain duty of reproof and exhortation ; lovingly , yet plainly telling their friends and neighbours of their sins , and danger , and duty , but they will turn friends into foes , and possibly set all the town on their heads . but is it a duty , or is it not ? if it be , then trust god with the issue , and do your work , and see whether he will suffer you to be losers . for my part i think , that if christians took gods work before them , and spared the flesh less , and trusted themselves and all to christ alone , and did not balk all the troublesom costly part of religion , and that which most crosseth the interest of the flesh ; it would be more ordinary with them to be filled with the joys of the holy ghost , and walk in that peace of conscience which is a continual feast ; and to have such full and frequent views both of the sincerity of their evidencing graces , and of gods reconciled face , as would banish their doubts and fears , and be a greater help to their certainty of salvation , then much other labour doth prove . if you flinch not the fiery furnace , you shall have the company of the son of god in it . if you flinch not the prison and stocks , you may be able to sing as paul and silas did . if you refuse not to be stoned with stephen , you may perhaps see heaven opened as he did . if you think these comforts so dear bought , that you will rather venture without them ; let me tell you , you may take your course , but the end will convince you to the very heart , of the folly of your choyce . never then complain for want of comfort ; remember you might have had it , and would not . and let me give you this with you : you will shortly find , though worldly pleasures , riches and honours were some slight salves to your molested conscience here , yet there will no cure nor ease for it be found hereafter : your merry hours will then all be gone , and your worldly delights forsake you in distress : but these solid comforts which you judged too dear , would have ended in the everlasting joys of glory . when men do flinch god and his truth in straits , and juggle with their consciences , and will take out all the honourable , easy , cheap part of the work of christ , and make a religion of that by it self , leaving out all the disgraceful , difficult , chargeable , self-denying part ; and hereupon call themselves christians , and make a great shew in the world with this kind of religiousness , and take themselves injured if men question their honesty and uprightness in the faith : these men are notorious self-deceivers , meer hypocrites ; and in plain truth , this is the very true description by which damnable hypocrites are known from sound christians . the lord open mens eyes to see it in time while it may be cured . yea , and the nearer any true christian doth come to this sin , the more doth he dis-oblige god , and quench the spirit of comfort , and darken his own evidences , and destroy his peace of conscience , and create unavoydable troubles to his spirit , and estrangedness betwixt the lord jesus and his own soul . avoyd this therefore , if ever you will have peace . direction xxv . . my next advice shall be somewhat near of kin to the former . if you would learn the most expeditious way to peace and setled comfort , [ study well the art of doing good : & let it be your every-days contrivance , care and business , how you may lay out all that god hath trusted you with , to the greatest pleasing of god , and to your most comfortable account . ] still remember ( lest any antinomian should tell you that this savours of popery , and trusting for peace to our own works . ) . that you must not think of giving any of christs honour or office to your best works . you must not dream that they can do any thing to the satisfaction of gods justice for your sins : nor that they have any proper merit in them , so as for their worth to oblige god to reward you : nor that you must bring them as a price to purchase christ and heaven : nor that you have any righteousness or worthiness in your self and works , which the law of works will so denominate or own . but onely you must give obedience its due under christ ; and so you honour christ himself , when those that detract from obedience to him , do dishonour him : and you must have an evangelical worthiness and righteousness ( so called many and many times over in the gospel ) which partly consisteth in the sincerity of your obedience and good works ; as the condition of continuing your state of justification , and right to eternal life . . remember i have given you many arguments before , to prove that you may take comfort from your good works , and gracious actions . . if any further objections should be made against this , read considerately and believingly math. . and math. . and . chapters throughout , or the former onely ; and i doubt not but you will be fully resolved . but to the work . those men that study no other obedience ●hen onely to do no ( positive ) harm , are so ●ar from true comfort , that they have yet no ●rue christianity ; i mean , such as will be sa●ing to them . doing good is a high part of a christians obedience , and must be the chief part of his life . the heathen could tell him that askt him , how men might be like to god ? that one way was , to do good to all . this is beyond our power , being proper to god the universal good , whose mercy is over all his works . but our goodness must be communicative , if we will be like god , and it must be extended and diffused as far as we can . the apostles charge is plain , and we must obey it if we will have peace . gal. . . vvhile you have time , do good to all men , but especially to them of the houshold of faith . isa . . , . cease to do evil , learn to do well , seek judgement ▪ relieve the oppressed , judge the fatherless , plead for the widow : come now and let us reason together , saith the lord ; though your sins be as scarlet , they shall be as white as snow ; though they be red like crimson , they shall be as wool . ] heb. . . to do good , and to communicate , forget not ; for with such sacrifices god is well pleased . ] tim. . , , . charge them that be rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god , who giveth us richly all things to enjoy : that they do good , that they be rich in good works , ready to distribute ▪ willing to communicate , laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life . ] see luk. . , , , mar. . . math. . . pet. . . jam. . . psal . . . & . . & . . & . . trust in the lord , and do good. ] gen ▪ . . if thou do well , shalt thou not be accepted ? but if thou do evil , sin lieth at the dore . ] act. . , . , . cornelius , thy prayers and thine alms are come up for a memorial before god. ] . [ in every nation he that feareth god , and worketh righteousness , is accepted of him . ] rom. . . know ye not that to whom ye yield your selves servants to obey , his servants ye are to whom ye obey ? whether of sin unto death , or of obedience unto righteousness ? ] . yield your selves unto god as those that are alive from the dead , and your members as instruments of righteousness unto god. ] mat. . . act. . . eph. . . we are created in christ jesus to good vvorks , which god hath ordained that we should walk in them . ] tim. . . & . . & . . tim. . . tit. . . & . . . & . . he redeemed us from all iniquity , that he might purifie to himself a peculiar people , zealous of good vvorks . ] pet. . . heb. . . let us consider one another , to provoke to love and to good vvorks . ] what a multitude of such passages may you find in scripture ? you see then how great a part of your calling and religion consisteth in doing good. now it is not enough to make this your care now and then , or do good when it fals in your way but you must study it , or it will not be well done . you must study which are good works ; and which are they that you are called to : and which are the best works , and to be preferred , that you choose not a less instead of a greater . god looks to be served with the best . you must study for opportunities of doing good , and of the means of succeeding and accomplishing it ; and for the removing of impediments ; and for the overcoming of disswasives , and withdrawing temptations . you must know what talents god hath entrusted you with , and those you must study to do good with . whether it be time , or interest in men , or opportunity , or riches , or credit , or authority , or gifts of mind , or of body : if you have not one , you have another , and some have all . this therefore is the thing that i would perswade you to : take your self for gods steward : remember the time when it will be said to you [ give account of thy stewardship ; thou shalt be no longer steward ] let it be your every-days contrivance , how to lay out your gifts , time , strength , riches or interest , to your masters use . think which way you may do most , first , to promote the gospel , and the publique good of the church : and then , which way you may help towards the saving of particular mens souls ; and then which way you may better the commonwealth ; and how you may do good to mens bodies ; beginning with your own , and those of your family , but extending your help as much further as you are able . ask your self every morning , which way may i this day most further my masters business , and the good of men ? ask your self every night , what good have i done to day ? and labour as much as may be , to be instruments of some great and standing good , and of some publick and universal good ; that you may look behind you at the years end , and at your lives end , and see the good that you have done . a piece of bread is soon eaten , and a peny or a shilling is soon spent : but if you could win a soul to god from sin , that would be a visible everlasting good : if you could be instruments of setting up a godly minister in a congregation that want , the everlasting good of many souls might in part be ascribed to you : if you could help to heal and unite a divided church , you might more rejoyce to look back on the fruits of your labour , then any physician may rejoyce to see his poor patient recovered to health . i have told rich men in another book , what opportunities they have to do good if they had hearts : how easy were it with them to refresh mens bodies , and to do very much for the saving of souls ! to relieve the poor ; to set their children to trades ; to ease the oppressed . how easy to maintain two or three poor scholars at the universities for the service of the church ? but i hear but of few that do ever the more in it , except three or four of my friends in these parts . let me further tell you , god doth not leave it to them as an indifferent thing . math. . they must feed christ in the poor , or else starve in hell themselves : they must cloath naked christ in the poor , or be laid naked to his fiery indignation for ever . how much more diligently then must they help mens souls , and the church of christ , as the need is greater , and the work better ▪ oh the blinding power of riches ! o the easiness of mans heart to be deluded ! do rich men never think to lie rotting in the dust ? do they never think that they must be accountable for all their riches ? and for all their time , and power , and interests ? do they not know that it will comfort them more at death & judgement , to hear in their reckoning , item so much given to such & such poor ? so much to promote the gospel ? so much to maintain poor scholars while they study to prepare themselves for the ministry ? &c. then to hear , so much in such a feast ? to entertain such gallants ? to please such noble friends ? so much at dice , at cards , at horse-races , at cock-fights ? so much in excess of apparel ? and the rest to leave my posterity in the like pomp ? do they not know that it will comfort them more to hear then of their time spent in reading scripture , secret and open prayer , instructing and examining their children and servants ; going to their poor neighbours houses to see what they want , and to perswade them to godliness ; and in being examples of eminent holiness to all ; and in suppressing vice , and doing justice ; then to hear of so much time spent in vain recreations , visits , luxuries and idleness ? o deep unbelief and hardness of heart , that makes gentlemen that they tremble not to think of this reckoning : well , let me tell both them and all men , that if they knew but either that undispensable duty of doing good , that lieth on them , or how necessary and sure a way ( in subordination to christ ) this act of doing good is for the souls peace and consolation , they would study it better , and practice it more faithfully then now they do : they would then be glad of an opportunity to do good , for their own gain , as well as for gods honour , and for the love of good it self . they would know that lending to the lord is the onely thriving usury ; and that no part of all their time , riches , interest in men , power or honours will be then comfortable to them , but that which was laid out for god ; and they will one day find , that god will not take up with the scraps of their time and riches which their flesh can spare ; but he will be first served , even before all comers , and that with the best , or he will take them for no servants of his . this is true , and you 'l find it so , whether you will now believe it or no. and because it is possible these lines may fall into the hands of some of the rulers of this commonwealth , let me here mind them of two weighty things . . what opportunities of doing very great good hath been long in their hands ? and how great an account of it they have to make . it hath been long in their power to have done much to the reconciling of our differences , and healing our divisions , by setting divines a work of different judgements to find out a temperament for accommodation . it hath long been in their power to have done much towards the supply of all the dark congregations in england and wales , with competently able , sound and faithful teachers ! we have many congregations that do contain three thousand , five thousand , or ten thousand souls , that have but one or two ministers , that cannot possibly do the tenth part of the ministerial work of private oversight ; and so poor souls must be neglected , let ministers be never so able or painful : we have divers godly private christians of so much understanding as to be capable of helping us as officers in our churches : but they are all so poor that they are not able to spare one hour in a day or two from their labour , much less to give up themselves to the work : how many a congregation is in the same case ? nothing almost is wanting to us to have set our congregations in the order of christ , and done this great work of reformation which there is so much talking of , so much as want of maintenance for a competent number of ministers or elders to attend the work . i am sure in great congregations this is the case , and a sore that no other means will remedy . was it never in the power of our rulers to have helpt us here ? was nothing sold for other uses , that was once devoted and dedicated to god , and might have helpt us in this our miserable distress ? were our churches able to maintain their own officers , our case were more tolerable : but when a congregation that wants six , or seven , or ten , is not able to maintain one , it is hard . . the second thing that i would mind our rulers of , is , what mortal enemies those men are to their souls , that would perswade them that they must not , as rulers , do good to the souls of men , and to the church as such ; nor further the reformation , nor propagate the gospel , nor stablish christs orders in the churches of their country , any otherwise then by a common maintaining the peace and liberties of all . what doctrine could more desperately undo you if entertained ? if you be once perswaded that it belongs not to you to do good , and the greatest good , to which all your successes have but made way , then all the comfort , the blessing and reward is lost : and consequently all the glorious preparative successes , as to you , are lost : if once you take your selves to have nothing to do as rulers for christ , you cannot promise your selves that christ will have any thing to do for you as rulers in a way of mercy : this mr. owen hath lately told you in his sermon , oct. . the god of heaven forbid , that ever all the devils in hell , the jesuits at rome , or the seduced souls in england , should be able to perswade the rulers of this land , who are so deeply bound to god by vows , mercies , professions , and high expences of treasure and blood , to reform his church , and propagate his gospel ; that now after all this it belongeth not to them , but they must as rulers be no more for christ the● for mahomet : but if ever it should prove the sad case of england to have such rulers ( which i strongly hope will never be ) if my prognosti●ks fail not , this will be their fate : the lord jesus will forsake them , as they have forsaken him , & the prayers of his saints will be fully turned against them ; and his elect shall cry to him night and day , till he avenge them speedily , by making these his enemies to l●ck the dust , and dashing them in pieces like a potters vessel , because they would not that he should reign over them : and then they shall know whether christ be not king of kings , and lord of lords . perhaps you may think i digress from the matter in hand : but as long as i speak but for my lord christ , and for doing good , i cannot think that i am quite out of my way . but to return nearer to those for whose sakes i chiefly write : this is that sum of my advice : study with all the understanding you have , how to do as much good while you have time as possibly you can , and you shall find that ( without any popish or pharisaical self-confidence ) to be the most excellent art for obtaining spiritual peace , and a large measure of comfort from christ . to that end use seriously and daily to bethink your self , what way of expending your time and wealth , and all your talents , will be most comfortable for you to hear of , and review at judgement ? and take that as the way most comfortable now . onely consult not with flesh and blood : make not your flesh of your counsel in this work : but take it for your enemy : expect its violent unwearied opposition : but regard not any of its clamours or repinings : but know , as i said before , that your truest spiritual comforts are a prize that must be won upon the conquest of the flesh . i will only add to this the words of blessed dr. sibs ( a man that was no enemy to free grace , nor unjust patron of mans works ) in his preface to his souls conflict ; christ is first a king of righteousness , and then of peace : the righteousness that he works by his spirit brings a peace of sanctification : whereby though we are not freed from sin , yet we are enabled to combat with it , and to get the victory over it . some degree of comfort follows every good action , as heat accompanies fire , and as beams and influences issue from the sun : which is so true , that very heathens upon the discharge of a good conscience , have found comfort and peace answerable : this is a reward before our reward again , in watchfulness and diligence we sooner meet with comfort then in idle complaining . again , pag. , . an unimployed life is a burthen to it self . god is a pure act : always working : always doing : and the nearer our soul comes to god , the more it is in action , and the freer from disquiet . men experimentally feel that comfort in doing that which belongs unto them , which before they longed for and went without . and in his preface to the bruised reed ; there is no more comfort to be expected from christ then there is care to please him . otherwise to make him an a better of a lawless and a loose life , is to transform him into a phancy ; nay into the likeness of him whose works he came to destroy , which is the most detestable idolatry of all . one way whereby the spirit of christ prevaileth in his , is to preserve them from such thoughts : yet we see , people will frame a divinity to themselves , pleasing to the flesh , sutable to their own ends , which being vain in the substance , will prove likewise vain in the fruit , and a building upon the sands . so far dr. sibs . it seems there were libertines and antinomians then : and will be as long as there are any carnal unsanctified professors . direction xxvi . . having led you thus far towards a setled peace , my next direction shall contain a necessary caution , lest you run as far into the contrary extreme , viz. take heed that you neither trouble your own soul with needless scruples ; about matters of doctrine , of duty , or of sin , or about your own condition : nor yet that you do not make your self more work then god hath made you , by feigning things unlawful which god hath not forbidden , or by placing your religion in will-worship , or in an over-curious insisting on circumstantials , or an over-rigorous dealing with your body . this is but the exposition of solomons , be not over-wise , and be not righteous ●vermuch , eccl. . . a man cannot serve god too much ; formally and strictly considering his service : much less love him too much . but we may do too much materially intending thereby to serve god ; which though it be not true righteousness , yet being intended for righteousness , and done as a service of god , or obedience to him , is here called over-much-righteousness . i know it is stark madness in the prophane secure world to think that the doing of no more then god hath commanded us , is doing too much , or more then needs ; as if god had bid us do more then needs , or had made such laws as few of the foolish rulers on earth would make : this is plainly to blaspheme the most high ▪ by denying his wisdom and his goodness , and his just government of the world : and to blaspheme his holy laws , as if they were too strict , precise , and made us more to do then needs : and to reproach his sweet and holy ways , as if they were grievous , intolerable and unnecessary . much more is their madness , in charging the godly with being too pure , and too precise , and making too great a stir for heaven , and that meerly for their godliness and obedience , when , alas , the best do fall so far short of what gods word and the necessity of their own souls do require , that their consciences do more grievously accuse them of negligence , then the barking world doth of being too precise and diligent : and yet more mad are the world , to lay out so much time , and care , and labour for earthly vanities , and to provide for their contemptible bodies for a little while , and in the mean time to think that heaven and their everlasting happiness there , and the escaping of everlasting damnation in hell , are matters not worth so much ado , but may be had with a few cold wishes , and that it s but folly to do so much for it as the godly do : that no labour should be thought too much for the world , the flesh and the devil , and every little is enough for god. and that these wretched souls are so blinded by their own lusts , and so bewitched by the devil into an utter ignorance of their own hearts , that they verily think , and will stand in it , that for all this they love god above all , and love heavenly things better then earthly , and therefore shall be saved . but yet extremes there are in the service of god , which all wise christians must labour to avoyd . it is a very great question among divines , whether the common rule in ethicks , that virtue is ever in the middle between two extremes , be sound , as to christian virtues : amesius saith , no. the case is not very hard , i think , to be resolved , if you will but use these three distinctions . . between the acts of the meer rational faculties , understanding and will , called , elicite acts ; and the acts of the inferiour faculties of soul and body , called , imperate acts. . between the acts that are about the end immediatly , and those that are about the means . . between the intension of an act , and the objective-extension , and comparison of object with object . and so i say : . the end ( that is , god and salvation ) cannot be too fully known , or too much loved , with a pure rational love of complacency , nor too much sought by the acts of the soul as purely rational : for the end being loved and sought for it self , and being of infinite goodness , must be loved and sought without measure or limitation , it being impossible here to exceed . prop. . the means , while they are not mis-apprehended , but taken as means , and materially well understood , cannot be too clearly discerned , nor too rightly chosen , nor too resolutely prosecuted . prop. . it is too possible to mis-apprehend the means , and to place them instead of the end , and so to over-love them . prop. . the nature of all the means consisteth in a middle or mean betwixt two extreams , materially : both which extreams are sin : so that it is possible to over-do about all the means , as to the matter of them , and the extent of our acts . though we cannot love god too much , yet it is possible to preach , hear , pray , read , meditate , confer of good too much : for one duty may shut out another ; and a greater may be neglected by our over-doing in a lesser : which was the pharisees sin in sabbath-resting . . if we be never so right in the extension of our acts , yet we may go too far in the intension of the imperate acts or passions of the soul , and that both on the means and end : though the pure acts of knowing or willing cannot be too great towards god and salvation , yet the passions and acts commonly called sensitive , may . a man may think on god not onely too much ( as to exclude other necessary thoughts ) but too intensly : and love and desire too passionately : for there is a degree of thinking or meditating , and of passionate love and desire , which the brain cannot bear , but it will cause madness , and quite overthrow the use of reason , by overstretching the organs , or by the extreme turbulency of the agitated spirits . yet i never knew the man , nor ever shall do i think , that was ever guilty of one of these excesses , that is , of loving or desiring god so passionately as to distract him : but i have often known weak-headed people ( that be not able to order their thoughts ) and many melancholy people ▪ guilty of the other ; that is , of thinking too much and too seriously and intensly on good and holy things , whereby they have overthrown their reason and been distracted . and here i would give all such weak-headed melancholy persons this warning , that whereas in my book of rest , i so much press a constant course of heavenly meditation , i do intend it onely for sound heads , and not for the melancholy that have weak heads , and are unable to bear it . that may be their sin , which to others is a very great duty : while they think to do that which they cannot do , they will but disable themselves for that which they can do . i would therefore advise those melancholy persons whose minds are so troubled , and heads weakned , that they are in danger of overthrowing their understandings ( which usually begins in multitudes of scruples , and restlesness of mind , and continual fears , and blasphemous temptations : where it begins with these , distraction is at hand , if not prevented ) that they forbear meditation , as being no duty to them , though it be to others ; and instead of it be the more in those duties which they are fit for : especially conference with judicious christians , and chearful and thankful acknowledgement of gods mercies . and thus have i shewed you , how far we may possibly exceed in gods service : let me now a little apply it . it hath ever been the devils policy to begin in perswading men to worldlyness , flesh-pleasing , security and presumption , and utter neglect of god and their souls , or at least preferring their bodies and worldly things : and by this means he destroyeth the world . but where this will not take , but god awaketh men effectually , and casteth out the sleepy devil , usually he fils mens heads with needless scruples , and next setteth them on a religion not commanded , and would make poor souls believe they do nothing , if they do not more then god hath commanded them . when the devil hath no other way left to destroy religion and godliness , he will pretend to be religious and godly himself : and then he is always over-religious and over-godly in his materials . all over-doing in gods work is undoing . and who ever you meet with that would over-do , suspect him to be either a subtil destroying enemy , or one deluded by the destroyer . o what a tragedy could i here shew you of the devils acting ! and what a mysterie in the hellish art of deceiving could i open to you ! and shall i keep the devils counsel ? no. o that god would open the eyes of his poor desolate churches at l●st to see it ! the lord jesus in wisdom and tender mercy , establisheth a law of grace , and rule of life , pure and perfect , but simple and plain ; laying the condition of mans salvation more in the honesty of the believing heart , then in the strength of wit , and subtilty of a knowing head. he comprized the truths which were of necessity to salvation in a narrow room : so that the christian faith was a matter of great plainness and simplicity . as long as christians were such , and held to this , the gospel rode in triumph through the world , and an omnipotency of the spirit accompanied it , bearing down all before it . princes and scepters stoopt : subtil philosophy was non-plust ; and all useful sciences came down , and acknowledged themselves servants , and took their places , and were well contented to attend the pleasure of christ ; as mr. herbert saith in his church militant : religion thence fled into greece , where arts gave her the highest place in all mens hearts : learning was pos'd : philosophy was set ; sophisters taken in a fishers net. plato and aristotle were at a loss , and wheel'd about again to spell christs cross . prayers chas't syllogisms into their den , and ergo was transform'd into amen . the serpent envying this happiness of the church , hath no way to undo us , but by drawing us from our christian simplicity . by the occasion of hereticks quarrels and errours , the serpent steps in , and will needs be a spirit of zeal in the church ; and he will so over-do against hereticks , that he perswades them , they must enlarge their creed , and adde this clause against one , and that against another , and all was but for the perfecting and preserving of the christian faith : and so he brings it to be a matter of so much wit to be a christian ( as erasmus complains ) that ordinary heads were not able to reach it . he had got them with a religious zealous cruelty to their own and others souls , to lay all their salvation , and the peace of the church upon some unsearchable mysteries about the trinity , which god either never revealed , or never clearly revealed , or never laid so great a stress upon : yet he perswades them , that there was scripture-p●oof enough for these : onely the scripture sp●●e it but in the premises , or in darker terms , and they must but gather into their creed the consequences , and put it into plainer expressions which hereticks might not so easily corrupt , pervert or evade . was not this reverend zeal ? and was not the devil seemingly now a christian of the most judicious and forward sort ? but what got he at this one game ? . he necessitated implicit faith even in fundamentals , when he had got points beyond a vulgar reach among fundamentals . . he necessitated some living judge for the determining of fundamentals quoad nos , though not in se ( the soul of popish wickedness ) that is , what it is in sense that the people must take for fundamentals . . he got a standing verdict against the perfection and sufficiency of scripture ( and consequently against christ , his spirit , his apostles , and the christian faith : ) that it will not afford us so much as a creed or systeme of fundamentals , or points absolutely necessary to salvation and brotherly communion , in fit or tolerable phrases ; but we must mend the language at least . . he opened a gap for humane additions , at which he might afterwards bring in more at his pleasure . . he framed an engine for an infallible division , and to tear in pieces the church , casting out all as hereticks that could not subscribe to his additions , and necessitating separation by all dissenters , to the worlds end , till the devils engine be overthrown . . and hereby he lays a ground upon the divisions of christians , to bring men into doubt of all religion , as not knowing which is the right . . and he lays the ground of certain heart-burnings , and mutual hatred , contentions , revilings , and enmity . is not here enough got at one cast ? doth there need any more to the establishing of the romish and hellish darkness ? did not this one act found the seat of rome ? did not the devil get more in his gown in a day , then he could get by his sword in three hundred years ? and yet the holy ghost gave them full warning of this before-hand . cor. . , . for i am jealous over you with a godly jealousy ; for i have espoused you to one husband , that i may present you as a chast virgin to christ . but i fear lest by any means , as the serpent beguiled eve through his subtilty , so your minds should be corrupted from the simplitity that is in christ . rom. . . him that is weak in the faith receive ye : but not to doubtful disputations . psal . . the law of the lord is perfect . tim. . , . all scripture is given by inspiration from god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished unto all good works . isa . . . to the law and to the testimony : if they speak not according to these , it is because there is no truth in them . with many the like . this plot the serpent hath found so successful , that he hath followed it on to this day . he hath made it the great engine to get rome on his side , and to make them the great dividers of christs church : he made the pope and the councel of trent believe , that when they had owned the antient creed of the church , they must put in as many and more additional articles of their own , and anathematize all gainsayers : and these additions must be the peculiar mark of their church , as romish : and then all that are not of that church , that is , that own not those super-added points , are not of the true church of christ , if they must be judges . yea among our selves hath the devil used successfully this plot : what confession of the purest church hath not some more then is in scripture ? the most modest must mend the phrase , and speak plainer , and somewhat of their own in it ; not excepting our own most reformed confession . yea and where modesty restrains men from putting all such inventions and explications in their creed , the devil perswades men that they being the judgements of godly reverend divines ( no doubt to be reverenced , valued and heard ) it is almost as much as if it were in the creed , and therefore whoever dissenteth must be noted with a black coal , and you must disgrace him , and avoyd communion with him as an heretick . hence lately is your union , communion and the churches peace laid upon certain unsearchable mysteries about predestination , the order and objects of gods decrees , the manner of the spirits secretest operations on the soul , the nature of the wils essential liberty , and its power of self-determining the divine concourse , determination or predestination of mans and all other creatures actions , &c. that he is scarcely to be accounted a fit member for our fraternal communion that differs from us herein . had it not been for this one plot , the christian faith had been kept pure ; religion had been one ; the church had been one ; and the hearts of christians had been more one then they are . had not the devil turn'd orthodox , he had not made so many true christians hereticks , as epiphamus and austin have enrolled in the black list : had not the enemy of truth and peace got into the chair , and made so pathetique an oration as to inflame the minds of the lovers of truth to be over-zealous for it , & to do too much , we might have had truth and peace to this day . yea still , if he see any man of experience and moderation stand up to reduce men to the antient simplicity , he presently seems the most zealous for christ , and tels the unexperienced leaders of the flocks , that it is in favour of some heresy that such a man speaks ; he is plotting a carnal syncretism , and attempting the reconcilement of christ and belial ; he is tainted with popery , or socinianism , or arminianism , or calvinism , or whatsoever may make him odious with those he speaks to . o what the devil hath got by over-doing ? and as this is true in doctrines , so is it in worship , and discipline , and pastoral authority and government . when the serpent could not get the world to despise the poor fishermen that published the gospel , ( the devil being judged , and the world convinced by the power of the holy ghost , the agent , advocate and vicar of christ on earth ) he will then be the forwardest to honour and promote them : and if he cannot make constantine a persecutor of them , he will perswade him to raise them in worldly glory to the stars , and make them lords of rome , and possess them with princely dignities and revenues . and he hath got as much by over-honouring them , as ever he did by persecuting and despising them . and now in england , when this plot is descryed , and we had taken down that super●●uous honour , as antichristian , what doth the devil but set in again on the other side ? and none is so zealous a reformer as he . he cryes down all as antichristian , which he desireth should fall : their tythes and maintenance are antichristian and oppressive ( o pious merciful devil ) down with them ! these church-lands were given by papists to popish uses , to maintain bishops , and deans , and chapters : down with them . these colledge-lands , these cathedrals , nay these church-houses , or temples ( for so i le call them , whether the devil will or no ) all come from idolaters , and are abused to idolatry : down with them . nay think you but he hath taken the boldness to cry out , these priests , these ministers , are all antichristian , seducers , needless , enviers of the spirit of prophesy , and of the gifts of their brethren , monopolizers of preaching : down with them too ! so that though he yet have not what he would have , the old serpent hath done more as a reformer by over-doing , then he did in many a year as a deformer or hinderer of reformation : yet if he do but see that there is a soveraign power that can do him a mischief , he is ready to tell them . they must be merciful , and not deal cruelly with sinners ! nay it belongs not to them to reform , or to judge who are hereticks and who not ▪ or to restrain false doctrine , or church-disturbers . christ is sufficient for this himself . ] how o●t hath the devil preached thus , to tye the hands of those that might wound him ? would you see any further how he hath play'd this successful game of over-doing ? why he hath done as much by it in worship and discipline , as almost in any thing : when he cannot have discipline neglected , he is an over-zealous spirit in the breasts of the clergy ; and he perswades them to appoint men penance , and pilgrimages , and to put the necks of princes under their feet . but if this tyrannie must be abated , he cryes down all discipline , and tels them it is all but tyrannie and humane inventions ; and this confessing sin to ministers for relief of conscience ; and this open confessing in the congregation for a due manifestation of repentance , and satisfaction to the church , that they may hold communion with them , it is all but popery and priestly domineering . and in matter of worship , worst of all : when he could not perswade the world to persecute christ , and to refuse him and his worship , the serpent will be the most zealous worshipper , and saith , as herod , and with the same mind , come and tell me , that i may worship him . he perswades men to do and over-do : he sets them on laying out their revenues in sumptuous fabricks , in fighting to be masters of the holy land and sepulcher of christ , on going pilgrimages . worshipping saints , angels , shrines , reliques , adoring the very bread of the sacrament as god , excessive fastings , choyce of meats , numbred prayers on beads , repetitions of words , so many ave maries , pater nosters , the name jesus so oft repeated in a breath , so many holy-days to saints , canonical hours , even at midnight to pray , and that in latine for greater reverence , crossings , holy garments , variety of prescribed gestures , kneeling and worshipping before images , sacrificing christ again to his father in the mass ; forswearing marriage ; living retiredly as separate from the world ; multitudes of new prescribed rules and orders of life ; vowing poverty , begging without need ; creeping to the cross , holy water , and holy bread , carrying palms , kneeling at altars , bearing candles , ashes ; in baptism , crossing , conjuring out the devil , salting , spittle , oyl ; taking pardons , indulgencies and dispensations of the pope ; praying for the dead , perambulations , serving god to merit heaven , or to ease souls in purgatory ; doing works of supererogation , with multitudes the like : all these hath the devil added to gods worship , so zealous a worshipper of christ is he , when he takes that way . read mr. herberts church militant of rome , pag. , , . i could trace this deceiver yet further , and tell you wherein , when he could not hinder reformation in luthers days , he would needs over-do in reforming ! but o how sad an example of it have we before our eyes in england ! never people on earth more hot upon reforming ! never any deeper engaged for it . the devil could not hinder it by fire and sword ; when he sees that , he will needs turn reformer as i said before , and he gets the word , and cryes down antichrist , and cryes up reformation , till he hath done what we see ! he hath made a babel of our work , by confounding our languages ; for though he will be for reformation too , yet his name is legion , he is an enemy to the one god , one mediator and head , one faith and one baptism , one heart , and lip ▪ and one way . unity is the chief butt that he shoots at . is baptism to be reformed ? christ is so moderate a reformer , that he onely bids , down with the symbolical mystical rite of mans vain addition . but the serpent is a more zealous reformer : he saith , out with express covenanting ! out with children ; they are a corruption of the ordinance : and to others he says , out with baptism it self . we might follow him thus through other ordinances . indeed he so overdoes in his reforming , that he would not leave us a gospel , a ministry , a magistra●y to be for christ , an ordinance , no nor a christ : ( though yet he would seem to own a god , and the light of nature . ) all these with him are antichristian . by this time i hope you see that this way of over-doing hath another author then many zealous people do imagine : and that it is the devils common successful trade : so that his agents in state-assemblies are taught his policy , when you have no other way of un-doing , let it be by over-doing . and the same way he takes with the souls of particular persons : if he see them troubled for sin , and he cannot keep them from the knowledge of christ and free grace , he puts the name of [ free grace and gospel ▪ preaching ] upon antinomian and libertine errours which subvert the very gospel and free grace it self . if he see men convinc't of this , and that it is neither common nor religious libertinism and sensuality that will bring men to heaven , then he will labour to make papists of them , and to set them on a task of external formalities , or macerating their bodies with hurtful fastings , watchings and cold , as if self-murther were the highest pitch of religion , and god had a pleasure to see his people torment themselves ! i confess it is very few that ever i knew to have erred far in austere usage of their bodies : but some i have ; and especially poor melancholy christians that are more easily drawn to deal rigorously with their flesh then others be . and such writings as lately have been published by some english popish formalists , i have known draw men into this snare i would have all such remember , . that god is a spirit , and will be worshipped in spirit and in truth : and such worshippers doth he seek . . that god will have mercy and not sacrifice ; and that the vitals of religion are in a consumption when the heat of zeal is drawn too much to the out-side . and that placing most in externals is the great character of hypocrisie , and is that pharisaical religion to which the doctrine and practice of the lord jesus was most opposite , as any that will read the gospel may soon see . . that god hath made our bodies to be his servants , and instruments of righteousness , rom. . . and helpful and serviceable to our souls in well-doing : and therefore it is disobedience , it is injustice , it is cruelty to disable them , and causlesly to vex and torment them , much more to destroy them . you may see by sick men , by melancholy men , by mad men and children , how unfit that soul is to know , or love , or serve god , that hath not a fit body to work in & by . the serpent knows this well enough : if he can but get you by excessive fastings , watchings , labours , studies , or other austerities , especially sadness and perplexities of mind , to have a sick body , a crazed brain , or a short life , you will be able to do him but little hurt , and god but little service , besides the pleasure that he takes in your own vexation . nay he will hope to make a further advantage of your weakness , and to keep many a soul in the snares of sensuality , by telling them of your miseries : and saying to them , dost thou not see in such a man or woman , what it is to be so holy and precise ? they will all run mad at last : if once thou grow so strict , and deny thy self thy pleasures , and take this precise course , thou wilt but make thy life a misery , and never have a merry day again . such examples as yours the devil will make use of , that he may terrifie poor souls from godliness , and represent the word and ways of christ to them in an odious , and unpleasing , and discouraging shape . doubtless that god who himself is so merciful to your body as well as to your soul , would have you to be so too : he that provideth so plentifully for its refreshment , would not have you refuse his provision . he that saith the righteous man is merciful to his beast , no doubt would not have him to be unmerciful to his own body . you are commanded to love your neighbour but as your self : and therefore by cruelty and unmerciful dealing with your own body , you will go about to justifie the like dealing with others . you durst not deny to feed , to cloath , to comfort and refresh the poor , lest christ should say , you did it not to me . and how should you dare to deny the same to your self ? how will you answer god for the neglect of all that service which you should have done him , and might , if you had not disabled your bodies and minds ? he requireth that you delight your self in him : and how can you do that when you habituate both mind and body to a sad , dejected , mournful garb ? the service that god requires , is , to serve him with chearfulness in the abundance that we possess , deut. . . if you think that i here contradict what i said in the former directions , for pinching the flesh , and denying its desires , you are mistaken : i onely shew you the danger of the contrary extreme . gods way lieth between both . the truth is ( if you would be resolved how far you may please or displease the flesh ) , the flesh being ordained to be our servant and gods servant , must be used as a servant : you will give your servant food , and raiment , and wholsom lodging , and good usage , or else you are unjust , and he will be unfit to do your work : but so far as he would master you , or disobey you , you will correct him or keep him under . you will feed your horse , or else he will not carry you : but if he grow unruly , you must tame him . it is a delusory formality of papists to tye all the countries to one time and measure of fasting , as lent , fridays , &c. when mens states are so various that many ( though not quite sick ) have more need of a restoring diet ; and those that need fasting , need it not all at once , nor in one measure , but at the time , and in the measure , as the taming of their flesh requireth it . as 〈◊〉 physician should proclaim that all his patients should take physick such days every year , whether their disease be plethorick or consuming , from fulness or from abstinence , and whether the disease take him at that time of the year or another . and remember that you must not under pretences of saving the body , disable it to serve god. you will not lay any such correction on your child or servant as shall disable them from their work , but such as shall excite them to it . and understand that all your afflicting your body must be but either preventive , as keeping the fire from the thatch , or medicinal and corrective , and not strictly vindictive : for that belongs to your judge : though in a subordination to the other ends , the smart or suffering for its fault , is one end , and so it is truly penal or vindictive , as all chastisement is : and so paul saith , behold what revenge , &c. cor. . . but not as meer judicial revenge is . remember therefore , though you must so far tame your body as to bring it into subjection , that you perish not by pampering it ; yet not so far as to bring it to weakness , and sickness , and unfitness for its duty : nor yet must you dare to conceit that you please god , or satisfie him for your sin , by such a wronging and hurting your own body . such popish religiousness shews that men have very low and carnal conceits of god. was it not a base wickedness in them that offered their children in sacrifice , to think that god would be pleased with such cruelty ? yea , were it not to have directed us to christ , he would not have accepted of the blood of buls and goats : it is not sacrifice that he desires : he never was blood-thirsty , nor took any pleasure in the creatures suffering . how can you think then that he will take pleasure in your consuming and destroying your own bodies ? it is as unreasonable as to imagine that he delights to have men cut their own throats , or hang themselves ; for pining and consuming ones self is self-murther as well as that . yet i know no man should draw back from a painful or hazardous work when god cals him to it , for fear of destroying the flesh : but do not make work or suffering for your selves . god will lay as much affliction on you as you need ; and be thankful if he will enable you to bear that : but you have no need to adde more . if your selves make the suffering , how can you with any encouragement beg strength of god to bear it ? and if you have not strength , what will you do ? nay how can you pray for deliverance from gods afflictings , when you make more of your own ? and thus i have shewed you the danger of over-doing , and what a hindrance it is to a setled peace , both of church ( state ) and soul ; though perhaps it may not condemn a particular soul so certainly ( in most parts of it ) as doing too little will. . the next part of my direction ( first exprest ) is , that you avoyd causless scruples , about doctrines , duties , sins or your own state . these are also engines of the enemy to batter the peace and comfort of your soul ; he knows that it is chearful obedience with a confidence of christs merits and mercies that god accepteth : and therefore if he cannot hinder a poor soul from setting upon duty , he will hinder him if he can by these scruples from a chearful and prosperous progress . first , if he can , he will take in scruples about the truth of his religion , and shewing him the many opinions that are in the world , he will labour to bring the poor christian to a loss . or else he will assault him by the men of some particular sect , to draw him to that party , and so by corrupting his judgement to break his peace : or at least to trouble his head , and divert his thoughts from god , by tedious disputes . the papists will tell him that they are the onely true catholick church ( as if they had g●t a monopoly or patent for religion , and had confined christ to themselves ) who are such notorious abusers of him . and as if all the churches of greece , ethiopia and the rest of the world were unchurcht by christ to humour master pope , though they be far more in number , and many of them sounder in doctrine then the romanists are ; those of other parties will do the like , each one to draw him to their own way . and the devil would make him believe that there are as many religions as there be odde opinions : when , alas , the christian religion is one , and but one , consisting , for the doctrinals , in those fundamentals contained in our creed : and mens lesser erroneous opinions are but the scabs that adhere to their religion : onely the church of rome is a very leper , whose infectious disease doth compel us to avoyd her company : ( as for any sort of men that deny the fundamentals , i will not call them by the name of christians ) so also in duties of worship satan will be casting in scruples . if they should hear the word , he will cause them to be scrupling the calling of the minister , or something in his doctrine , to discourage them . if they should dedicate their children to christ in the baptismal covenant , he will be raising scruples about the lawfulness of baptizing infants : when they should solace their souls at the lords supper , or other communion of the church , he will be raising scruples about the fitness of every one that they are to joyn with , and whether it be lawful to joyn with such an ignorant man , or such a wicked man ; or whether it be a true church , or rightly gathered , or governed , or the minister a true minister , and twenty the like . when they should joyn with the church in the singing of gods praises , he will move one to scruple singing davids psalms , another to scruple singing among the ungodly , another singing psalms that agree not to every mans condition ; another , because our translation is bad , or our meeter defective , and we might have better 〈…〉 should spend the lords day in gods spiritual worship , he causeth one to scruple whether the lords day be of divine institution : another he drives into the other extreme , to scruple almost every thing that is not worship ; whether they may provide their meat on that day ( when●yet it is a solemn day of thanksgiving , and they scruple not much more on other thanksgiving days ) or whether they may so much as move a stick out of their way ; others he moves to trouble themselves with scruples , at what hour the day begins and ends , and the like : whereas if they , . understood that worldly rest is commanded but as a help to spiritual worship . . and that they must imploy as much of that day in gods work as they do of other days in their callings , and rest in the night as at other times , and that god looks to time for the works sake , and not at the work for the time sake ; this would cast out most of their scruples . the like course satan takes with christians in reading , praying in secret , or in their families , teaching their families , reproving sinners , teaching the ignorant , meditation , and all other duties , too long to mention the particular scruples which he thrusts into mens heads , much more to resolve them , which would require a large volume alone . now i would intreat all such christians to consider how little they please god , and how much they please satan , and how much they break their own peace , and the peace of the churches . if you send a man on a journey , would you like him better that would stand questioning and scrupling every step he goes , whether he set the right foot before ? or whether he should go in the foot-path , or in the road ? or him that would chearfully go on , not thinking which foot goeth forward ; and rather step a little beside the path , and in again , then to stand scrupling when he should be going . if you send reapers into your harvest , which would you like better ? him that would stand scrupling how many straws he should cut down at once , and at what height , and with fears of cutting them too high or too low , too many at once or too few , should do you but little work ? or him that would do his work chearfully as well as he can ? would you not be angry at such childish unprofitable diligence or curiosity as is a hindrance to your work ? and is it not so with our master ? there was but one of those parties in the right that paul spoke to , rom. , & . and yet he not onely perswades them to bear with one another , and not to judge one another , but to receive the weak in f●●th , and not to doubtful disputations : but he b●●s them , let every man be fully perswaded in his own mind . how ? can he that erreth be fully perswaded in his errour ? yes : he may go on boldly , and confidently , not troubling himself with demurs in his duty , as long as he took ▪ the safer side in his doubt . not that this should encourage any to venture on sin , or to neglect a due enquiry after gods mind . but i speak against tormenting scruples , which do no work , but hinder from it , and stay us from our duty . the same i say against scruples about your sins : satan will make you believe that every thing is a sin , that he may disquiet you , if he cannot get you to believe that nothing almost is sin , that he may destroy you . you shall not put a bit in your mouth but he will move a scruple whether it were not too good , or too much . you shall not cloath your self but he will move you to scruple the lawfulness of it . you shall not come into any company but he will afterward vex you about every word you spoke , lest you sinned ▪ the like i may say also about your condition : but more of that anon . direction xxvii . . when god hath once shewed you a certainty , or but a strong probability of your sincerity and his special love : labour to fix this so deep in your apprehension and memory , that it may serve for the time to come , and not onely for the present : and leave not your soul too open to changes upon every new apprehension , nor to question all that 's past upon every jealousie : except when some notable declining to the world and the flesh , or a committing of gross sins , or a wilfulness or carelesness in other sins that you may avoyd , do give you just cause of questioning your sincerity , and bringing your s●ul again to the bar , and your estate to a more exact review . some antinomian writers and preachers you shall meet with , who will perswade you ▪ whatsoever sin you fall into , never more to question your justification or salvation . i have said enough before to prove their doctrine detestable . their reason is , because god changeth not as we change , and justification is never lost . to which i answer , . god hated us while we were workers of iniquity , psal . . . & . . and was angry with us when we were children of wrath , eph. . , , . and afterward he laid by that hatred and wrath : and all this without change . if we cannot reach to apprehend how gods unchangeableness can stand with the fullest and frequentest expressions of him in scripture , must we therefore deny what those expressions do contain ? as austin saith , shall we deny that which is plain , because we cannot reach that which is obscure and difficult ? . but if these men had well studied the scriptures , they might have known that the same man that was yesterday hated as an enemy , may to day be reconciled and loved as a son , and that without any change in god ; even as it fals out within the reach of our knowledge : for god ruleth the world by his laws : they are his moral instruments : by them he condemneth : by them he justifieth ; so far as he is said in this life , before the judgement day , to do it ( unless there be any other secret act of justification with him , which man is not able now to understand . ) the change is therefore in our relations , and in the moral action of the laws . when we are unbelievers and impenitent , we are related to god as enemies , rebels , unjustified and unpardoned : being such as gods law condemneth and pronounceth enemies ; and the law of grace doth not yet justifie or pardon : and so god is , as it were , in some sense obliged according to that law which we are under , to deal with us as enemies by destroying us : and this is gods hating , wrath , &c. when we repent , return and believe , our relation is changed : the same law that did condemn us , is relaxed and disabled , and the law of grace doth now acquit us ; it pardoneth us , it justfieth us ; and god by it : and so god is reconciled to us , when we are such as according to his own law of grace , he is , as it were , obliged to forgive and to do good to and to use as sons . is not all this apparently without any change in god! cannot he make a law that shall change its moral action according to the change of the actions or inclinations of sinners ? and this without any change in god ? and so , if it should so be , that a justified man should fall from god , from christ , from sincere faith or obedience , the law would condemn him again , and the law of grace would justifie him no more ( in that state ) and all this without any change in god. . if this antinomian argument would prove any thing , it would prove justification before and so without christs satisfaction , because there is no change in god. . the very point , that no justified man shall ever fall from christ , is not so clear and fully revealed in scripture , and past all doubt from the assault of objections , as that a poor soul in such a relapsed estate should venture his everlasting salvation wholly on this , supposing that he were certain that he was once sincere . for my own part , i am perswaded that no rooted believer , that is habitually and groundedly resolved for christ , and hath crucified the flesh and the world ( as all have that are throughly christs ) do ever fall quite away from him afterwards . but i dare not lay my salvation on this . and , if i were no surer of my salvation , then i am of the truth of this my judgement , to speak freely , my soul would be in a very sad condition . . but suppose it as certain and plain as any word in the gospel , ( that a justified man is never quite unjustified ) yet as every new sin brings a new obligation to punishment ( or else they could not be pardoned , as needing no pardon ) so must every sin have its particular pardon , ( and consequently , the sinner a particular justification from the guilt of that sin ) besides his first general pardon ( and justification : ) ( for to pardon sin before it is committed , is to pardon sin that is no sin , which is a contradiction , and impossibility . ) now , though for daily unavoydable infirmities , there be a pardon of course , upon the title of our habitual faith and repentance ; yet whether in case of gross sin , or more notable defection , this will prove a sufficient title to particular pardon , without the addition of actual repentance ; and what case the sinner is in till that actual repentance and faith , as i told you before , are so difficult questions ( it being ordered by gods great wisdom that they should be so ) that it beseems no wise man to venture his salvation on his own opinion in these . nay it 's certain , that if gross sinners having opportunity , and knowledge of their sins , repent not , they shall perish . and therefore i think , a justified man hath great reason upon such fals , to examine his particular repentance , ( as well as his former state ) and not to promise himself , or presume upon a pardon without it . . and besides all this , though both the continuance of faith , and non-intercision of justification be never so certain , yet when a mans obedience is so far overthrown , his former evidences and perswasions of his justification will be uncertain to him . though he have no reason to think that god is changeable , or justification will be lost , yet he hath reason enough to question whether ever he were a true believer , and so were ever justified . for faith worketh by love : and they that love christ will keep his commandments . libertines and carnal men may talk their pleasure : but when satan maintains not their peace , sin will break it : and dr. sibs words will be found true , souls conflict , pag. , . though the main pillar of our comfort be the free forgiveness of our sins , yet if there be a neglect ●f growing in holiness , the soul will never be soundly quiet , because it will be pro●e to question the truth of justification : and it is as proper for sin to raise doubts and fears in the conscience , as for rotten flesh and wood to breed worms : where there is not a pure conscience ▪ there is not a pacified conscience , &c. read the rest . this much i have been fain to premise , lest my words for consolation should occasion security and desolation . but now let me desire you to peruse the direction , and practice it . if when god hath given you assurance , or strong probabilities of your sincerity , you will make use of it but onely for that present time , you will never then have a setled peace in your soul : besides , the great wrong you do to god , by necessitating him to be so often renewing such discoveries , and repeating the same words to you so often over . if your child offend you , would you have him when he is pardoned no longer to believe it then you are telling it him ? should he be still asking you over and over every day , father , am i forgiven , or no ? should not one answer serve his turn ? will you not believe that your money is in your purse or chest any longer then you are looking on it ? or that your corn is growing on your land , or your cattel in your grounds any longer then you are looking on them ? by this course a rich man should ▪ have no more content then a beggar , longer then he is looking on his money , or goods , or lands : and when he is looking on one , he should again lose the comfort of all the rest . what hath god given you a memory for , but to lay up former apprehensions , and discoveries , and experiences , and make use of them on all meet occasions afterwards ? let me therefore perswade you to this great and necessary work . when god hath once resolved your doubts , and shewed you the truth of your faith , love or obedience , write it down , if you can , in your book ( as i have advised you in my treatise of rest ) such a day upon serious perusal of my heart ▪ i found it thus and thus with my self . or at least , write it deep in your memory ; and do not suffer any fancies , or fears , or light surmises to cause you to question this again , as long as you fall not from the obedience or faith which you then discovered . alas , mans apprehension is a most mutable thing : if you leave your soul open to every new apprehension , you will never be setled : you may think two contrary things of your self in an hour . you have not always the same opportunity for right discerning , nor the same clearness of apprehension , nor the same outward means to help you , nor the same inward assistance of the holy ghost : when you have these therefore , make use of them , and fix your wavering soul , and take your question and doubt as resolved , and do not tempt god , by calling him to new answers again and again , as if he had given you no answer before . you will never want some occasion of jealousie and fears as long as you have corruption in your heart , and sin in your life ▪ and a tempter to be troubling you : but if you will suffer any such wind to shake your peace and comforts , you will be always shaking , and fluctuating as a wave of the sea ▪ and you must labour to apprehend not onely the uncomfortableness , but the sinfulness also of this course . for though the questioning your own sincerity on every small occasion be not near so great a sin , as the questioning of gods merciful nature , or the truth of his promise , or his readiness to shew mercy to the penitent soul , or the freeness and fulness of the covenant of grace : yet even this is no contemptible sin . for . you are doing satans work , in denying gods graces , and accusing your self falsly , and so pleasing the devil in disquieting your self . . you slander gods spirit as well as your own soul , in saying , he hath not renewed and sanctified you , when he hath . . this will necessitate you to further unthankfulness : for who can be thankful for a mercy that thinks he never received it ? . this will shut your mouth against all those praises of god , and that heavenly joyful commemoration of his great unspeakable love to your soul , which should be the blessed work of your life . ▪ this will much abate your love to god , and your sense of the love of christ in dying for you , and all the rest of your graces , while you are still questioning your interest in gods love. . it will lay such a discouragement on your soul , as will both destroy the sweetness of all duties to you ( which is a great evil ) and thereby make you backward to them , and heartless in them : you will have no mind of praying , meditation , or other duties , because all will seem dark to you , and you will think that every thing makes against you . . you rob all about you of that chearful encourageing example & perswasion which they should have from you , and by which you might win many souls to god : and contrarily you are a discouragement and hindrance to them . i could mention many more sinful aggravations of your denying gods graces in you on every small insufficient occasion ; which methinks should make you be very tender of it , if not to avoyd unnecessary trouble to your self , yet at least to avoyd sin against god. and what i have said of evidences and assurance , i would have you understand also of your experiences . you must not make use onely at the present of your experiences , but lay them up for the time to come . nor must you tempt god so far as to expect new experiences upon every new scruple or doubt of yours ▪ as the israelites expected new miracles in the wilderness , still forgetting the old. if a scholar should in his studies forget all that he hath read and learned , and all the resolutions of his doubts which in study he hath attained , and leave his understanding still as an unwritten paper , as receptive of every mutation and new apprehension , and contrary conceit , as if he had never studied the point before , he will make but a poor proficiency , and have but a fluctuating unsetled brain . a scholar should make all the studies of his life to compose one entire image of truth in his soul , as a painter makes every line he draws to compose one entire picture of a man ; and as a weaver makes every thred to compose one web : so should you make all former examinations , discoveries , evidences and experiences , compose one full discovery of your condition , that so you may have a setled peace of soul : and see that you tye both ends together ; and neither look on your present troubled state without your former , lest you be unthankful , and unjustly discouraged ; nor on your former state without observance of your present frame of heart and life , lest you deceive your self , or grow secure . o that you could well observe this direction ! how much would it help you to escape extreams , and conduce to the setling of a well-grounded peace , and at once , to the well ordering of your whole conversation . direction xxviii . be very careful that you create not perplexities and terrors to your own soul , by rash mis-interpretations of any passages either of scripture , of gods providence , or of the sermons or private speeches of ministers : but resolve with patience , yea with gladness , to suffer preachers to deal with their congregations in the most searching , serious , and awakening manner : lest your weakness should be a wrong to the whole assembly , and possibly the undoing of many a sensual , drowsy or obstinate soul , who will not be convinced and awaked by a comforting way of preaching , or by any smoother or gentler means . here are three dangerous enemies to your peace , which ( for brevity ) i warn you of together . . rash mis-interpretations and misapplications of scripture . some weak-headed troubled christians can scarce read a chapter , or hear one read , but they 'l find something which they think doth condemn them . if they read of gods wrath and judgement , they think it is meant against them . if they read , our god is a consuming fire , they think presently it's themselves that must be the ●ewel : whereas justice and mercy have each their proper objects : the burningst fire will not waste the gold , nor is water the fewel of it : but combustible matter it will presently consume . an humble soul , that lies prostrate at christs feet , confessing its unworthiness , and bewailing its sinfulness , this is not the object of revenging justice : such a soul bringing christs merits , and pleading them with god , is so far from being the fewel of this consuming ●ire , that he bringeth that water which will undoubtedly quench it . yet this scripture-expression of our god , may subdue carnal s●curity even in the best , but not dismay them or ●●scourage them in their hopes . another 〈◊〉 in psal . . i will set thy sins in order 〈…〉 ; and he thinks , certainly god will d●●l thus by him . not considering , that god chargeth onely their sins upon them that ●ha●ge them not by true repentance on themselves , and accept not of christ who hath discharged them by his blood . it is the excusers , and mincers , and defenders of sin , that love not those that reprove them , and that will not avoyd them , nor the occasions of them , that would not be reformed , and will not be perswaded , in whose souls iniquity hath dominion , and that delight in it , it is these on whom god chargeth their sin : for this is the condemnation , that light is come into the world , and men love darkness rather then light : and come not to the light , lest their deeds should be reproved , joh. . , . but for the soul that trembleth at gods word , and comes home to god with shame and sorrow , resolving to return no more to wickedness , god is so far from charging his sins upon him , that he never mentioneth them , as i told you , is evident in the case of the prodigal . he makes not a poor sinners burthen more heavy by hitting him in the teeth with his sins , but makes it the office of his son to ease him by disburthening him . many more texts might be named ( and perhaps it would not be lost labour ) which troubled souls do mis-understand and misapply : but it would make this writing tedious , which is already swell'd so far beyond my first intention . . the second enemy of your peace here mentioned , is , mis-understanding and misapplying passages of providence . nothing more common with troubled souls , then upon every new cross and affliction that befals them , presently to think , god takes them for hypocrites ! and to question their sincerity ! as if david and iob had not left them a full warning against this temptation . do you lose your goods ? so did iob. do you lose your children ? so did iob : and that in no very comfortable way . do you lose your health ? so did iob. what if your godly friends should come about you in this case , and bend all their wits and speeches to perswade you that you are but an hypocrite ? as iobs friends did by him ? would not this put you harder to it ? yet could iob resolve , i will not let go mine integrity till i dye . i know gods chastisements are all paternal punishments : and that christians should search and try their hearts and ways at such times ; but not conclude that they are graceless ever the more for being afflicted , seeing god chasteneth every son whom he receiveth , heb. . , . and in searching after sin it self in your afflictions , be sure that you make the word , and not your sufferings , the rule to discover how far you have sinned ; and let afflictions onely quicken you to try by the word . how many a soul have i known that by mis-interpreting providences , have in a blind jealousy been termed quite from truth and duty , supposing it had been errour and sin ? and all because of their afflictions ? as a foolish man in his sickness accuseth the last meat that he ate before he fell sick , though it might be the wholsomest that ever he ate , and the disease may have many causes which he is ignorant of . one man being sick , a busy seducing papist comes to him ( for it is their use to take such opportunities ) and tels him , it is gods hand upon you for forsaking or straying from the roman catholick church ; and god hath sent this affliction to bring you home : all your ancestors lived and dyed in this church , and so must you if ever you will be saved . the poor jealous affrighted sinner hearing this , and through his ignorance being unable to answer him , thinks it is even true , and presently turns papist . in the same manner do most other sects . how many have the antin●mians and anabaptists thus seduced ? finding a poor silly woman ( for it 's most common with them ) to be under sad doubts and distress of soul , one tels her , it is gods hand on you to convince you of errour , and to bring you to submit to the ordinance of baptism : and upon this many have been re-baptized , and put their foot into that snare which i have yet seen few escape and draw back from . another comes and tels the troubled soul , it is legal preaching , and looking at something in your self for peace and comfort , which hath brought you into this distress : as long as you follow these legal preachers , and read their books , and look at any thing in your self , and seek assurance from marks within you , it will never be better with you . these preachers understand not the nature of free grace , nor ever tasted it themselves , and therefore they cannot preach it , but despise it . you must know that grace is so free that the covenant hath no condition : you must believe and not look after the marks : and believing is but to be perswaded that god is reconciled to you , and hath forgiven you : for you are justified before you were born if you are one of the elect , and can but believe it ; 't is not any thing of your own by which you can be justified : nor is it any sin of yours that can unjustifie . it is the witness of the spirit onely perswading you of your justification and adoption , that can give you assurance ; and fetching it from any thing in your self , is but a resting on your own righteousness , and forsaking christ . when the antinomian hath but sung this ignorant charm to a poor soul as ignorant as himself , and prepared by terrours to entertain the impression , presently it ( oft ) takes , and the sinner without a wonder of mercy is undone . this doctrine which subverteth the very scope of the gospel , being entertained , subverteth his faith and obedience ; and usually the libertinism of his opinion is seen in his liberty of conscience , and licentious practises : and his trouble of mind is cured , as a burning feaver , by opium , which gives him such a sleep ▪ that he never awaketh till he be in another world . yet these errours are so gross , and so fully against the express texts of scripture , that if ministers would condescendingly , lovingly and familiarly deal with them , and do their duty , i should hope many well-meaning souls might be recovered . thus you see the danger of rash interpreting , and so misinterpreting providences . as such interpretations of prosperity and success deludeth not onely the mahometan world , and the prophane world , but many that seemed godly ; so many such interpretations of adversity and crosses do ; especially if the seducer be but kind and liberal to relieve them in their adversity he may do with many poor souls almost what he please . . the third enemy to your peace here mentioned , is , misinterpreting or misapplying the passages of preachers , in their sermons , writings , or private speeches . a minister cannot deal throughly or seriously with any sort of sinners , but some fearful troubled souls apply all to themselves . i must intreat you to avoid this fault , or else you will turn gods ordinances , and the daily food of your souls into bitterness and wormwood , and all through your mistakes . i think there is few ministers so preach , but you might perceive whom they mean , and they so difference as to tell you who they speak to . i confess it is a better sign of an honest heart , and self-judging conscience , to say he speaks now to me : this is my case : then to say , he speaks now to such or such a one : this is their case . for it is the property of hypocrites to have their eye most abroad ; and in every duty to be minding most the faults of others : and you may much discern such in their prayers , in that they will fill their confessions most with other mens sins , and you may feel them all the while in the bosom of their neighbours , when you may even feel a sincere man speaking his own heart , and most opening his own bosom to god. but though self-applying , and self-searching be far the better sign , yet must not any wise christian do it mistakingly ▪ for that may breed abundance of very sad effects . for besides the aforesaid embittering of gods ordinances to you , and so discouraging you from them , do but consider what a grief and a snare you may prove to your minister . a grief it must needs be to him who knows he should not make sad the soul of the innocent , to think that he cannot avoid it , without avoiding his duty . when god hath put two several messages in our mouthes , isa. . , . say to the r●ghteous , it shall be well with him : and say to the wicked , it shall be ill with him ; he that believeth shall be saved ; he that believeth not shall be damned , and we speak both ; will you take that as spoken to you , which is spoken to the unbeliever and the wicked ? alas , how is it possible then for us to forbear troubling you ? if you will put your head under every stroke that we give against sin and sinners , how can we help it if you smart ? what a sad case are we in , by such misapplications ! we have but two messages to deliver , and both are usually lost by misapplication . the wicked saith , i am the righteous , and therefore it sh●ll go well with me : the righteous saith , i am the wicked , and therefore it shall go ill with me : the unbeliever saith , i am a believer , and therefore am justif●●d ; the believer saith , i am 〈◊〉 vnbeliever ▪ ●nd therefore am condemned : nay ▪ it is not onely the loss of our preaching , but we oft do them much harm : for they are hardened that should be humbled ; and they are wounded more that should be healed a minister now must needs tell them , who he means by the believer , and who by the unbeliever , who by the righteous , and who by the wicked : and yet when he hath done it as accurately , and as cautelously as he can , misapplying souls will wrong themselves by it : so that because people cannot see the distinguishing line , it therefore comes to pass that few are comforted , but when ministers preach nothing else but comfort : and few humbled , but where ministers bend almost all their endeavors that way , that people can feel almost nothing else from him : but for him that equally would divide to each their portion , each one snatcheth up the part of another , and he oft misseth of profiting either : and yet this is the course that we must take . and what a snare is this to us , as well as a grief ? what if we should he so moved with compassion of your troubles , as to fit almost all our doctrine and application to you ? what a fearful guilt should we draw upon our own souls ▪ nay , what a snare may you thus prove to the greater part of the congregation ? alas , we have seldom past one or two , or three troubled consciences in an auditory ( and perhaps some of their troubles be the fruit of such wilful sinning , that they have more need of greater humbling yet ) should we now neglect all the rest of these poor souls , to preach only to you ? o how many an ignorant hard-hearted sinner comes before god every day ! shall we let such go away as they came , without ever a blow to awaken them and stir their hearts ! when alas , all that ever we can do is too little ! when we preach you into tears and trembling , we preach them asleep ! could we speak swords , it would scarce make them feel , when you through misapplication have gone home with anguish and fears ; how few of all these have been pricked at the heart , and said , what shall we do to be saved ? have you no pity now on such stupid souls as these ? i fear this one distemper of yours , that you cannot bear this rousing preaching , doth bewray another and greater sin ; look to it , i beseech you ; for i think i have spy'd out the cause of your trouble : are you not your self too great a stranger to poor stupid sinners ? and come not among them ? or pitty them not as you should ? and do not your duty for the saving of their souls ? but think it belongs not to you but to others ? do you use to deal with servants and neighbors about you , and tell them of sin and misery , and the remedy , and seek to draw their hearts to christ , and bring them to duty ? i doubt you do little in this ( and that is sad unmercifulness : ) for if you did , truly you could not choose but finde such miserable ignorance , such senselesness and blockishness , such hating reproof and unwillingness to be reformed , such love of this world , and slavery to the flesh , and so little savour of christ , grace , heaven and the things of the spirit , and especially such an unteachableness , intractableness ( as thorns and bryars ) and so great a difficulty of moving them an inch from what they are , that you would have been willing ever after to have ministers preach more rousingly then they do , and you would be glad for their sakes when you heard that which might awake them and prick them to the heart . yea , if you had tried how hard a work it is to bring worldly formal hypocrites to see their hypocrisie , or to come over to christ from the creature , and to be in good earnest in the business of their salvation , you would be glad to have preachers search them to the quick , and ransack their hearts , and help them against their affected and obstinate self-delusions . besides , you should consider that the● case is far different from yours . your disease is pain and trouble , they are stark dead : you have gods favour and doubt of it : they are his enemies and never suspect it : you want comfort , and they want pardon and life : if your disease should never here be cured , it is but going more sadly to heaven : but if they be not recovered by regeneration , they must lie for ever in hell : and should we not then pitty them more then you ? and study more for them ? and preach more for them ? and rather forget you in a sermon then them ? should you not wish us so to do ? should we more regard the comforting of one , then the saving of an hundred ? nay more , we should not onely neglect them but dangerously hurt them , if we should preach too much to the case of troubled souls : for you are not so apt to misapply passages of terror , and to take their portion , as they are apt to apply to themselves such passages for comfort , and take your portion to themselves . i know some will say , that it is preaching christ , and setting forth gods love that will win them best , and terrors do but make unwilling hypocrital professors . this makes me remember how i have heard some preachers of the times blame their brethren for not preaching christ to their people ▪ when they preached the danger of rejecting christ , disobeying him and resisting his spirit . do these men think that it is no preaching christ ( when we have first many years told men the fulness of his satisfaction , the freeness and general extent of his covenant or promise , and the riches of his grace , and the incomprehensibleness of his glory , and the truth of all ) to tell them afterwards the danger of refusing , neglecting , and disobeying him ? and of living after the flesh , and preferring the world before him ? and serving mammon , and falling off in persecution , and avoiding the cross , and yielding in temptation , and quenching the spirit , and declining from their first love , and not improving their talents , and not forgiving and loving their brethren , yea and enemies ? &c. is none of this gospel ? nor preaching christ ? yea , is not repentance it self ( except despairing repentance ) proper to the gospel , seeing the law excludeth it , and all manner of hope . blame me not , reader , if i be zealous against these men , that not only know no better what preaching christ is , but in their ignorance reproach their brethren for not preaching christ , and withal condemn christ himself , and all his apostles ? do they think that christ himself knew not what it was to preach christ ? or that he set us a patern too low for our imitation ? i desire them soberly to read mat. . , , , . rom. . from the first verse to the . rom. . heb. . & . & . & and then tell me whether we preach as christ and his apostles did . but to the objection : i answer first , we do set forth gods love , and the fulness of christ , and the sufficiency of his death and satisfaction for all , and the freeness and extent of his offer and promise of mercy , and his readiness to welcome returning sinners : this we do first ( mixing with this the discovery of their natural misery by sin , which must be first known ) and next we shew them the danger of rejecting christ and his offer , . when we finde men settled under the preaching of free grace , in a base contempt or sleepy neglect of it , preferring the world and their carnal pleasures and ease before all the glory of heaven , and riches of christ and grace , is it not time for us to say , how shall ye escape , if ye neglect so great salvation ? heb. . . and of how much soarer punishment shall he be thought worthy that treads under foot the blood of the covenant ? heb. . when men grow careless and unbelieving , must we not say , take heed lest a promise being lest of entring into his rest , any of you should seem to come short of it ? heb. . . . hath not christ led us , commanded us and taught us this way ? except ye repent , ye shall all perish , was his doctrine , luke . , . go into the world , and preach the gospel to every creature : ( what 's that gospel ? ) he that believeth shall be saved , and he that believeth not shall be damned , mark . . those mine enemies that would not i should raign over them , bring hither and stay them before me , luke . . doth any of the apostles speak more of hell-fire , and the worm that never dyeth , and the fire that never is quenched , their christ himself doth ? and do not his apostles go the same way ? even paul , the greatest preacher of faith , thess . ▪ , , . and . , &c. what more common ? alas , what work should we make , if we should stroak and smooth all men with antinomian language ? it were the way to please all the sensual prophane multitude ; but it is none of christs way to save their souls . i am ready to think that these men would have christ preached , as the papists would have him pray'd to ; to say , jesu , jesu , jesu , nine times together , and this oft over , is their praying to him ; and to have christs name oft in the preachers mouth , some men think is the right preaching christ . let me now desire you hereafter , to be glad to hear ministers awaken the prophane and dead-hearted hearers , and search all to the quick , and misapply nothing to your self : but if you think any passage doth neerly concern you , open your mind to the minister privately , when he may satisfie you more fully , and that without doing hurt to others : and consider what a strait ministers are in that have so many of so different conditions , inclinations and conversations to preach to ▪ , direction xxix . . be sure you forget not to distinguish between causes of doubting of your sincerity , and causes of meer humiliation , repentance and amendment : and do not raise doubtings and fears , where god calleth you but to humiliation , amendment , and fresh recourse to christ . this rule is of so great moment to your peace , that you will have daily use for it and can never maintain any true setled peace without the practice of it . what more common then for poor christians to pour out a multitude of complaints of their weaknesses , and wants , and miscarriages ; and never consider all the while that there may be cause of sorrow in these , when yet there is no cause of doubting of their sincerity . i have shewed before , that in gross falls and great backslidings , doubtings will arise , and sometime our fears and jealousies may not be without cause ; but it is not ordinary infirmities , nor every sin which might have been avoided , that is just cause of doubting . nay your very humiliation must no further be endeavored then it tends to your recovery , and to the honouring of mercy : for it is possible that you may exceed in the measure of your griefs . you must therefore first be resolved wherein the truth of saving grace doth consist , and then in all your failings and weaknesses first know , whether they contradict sincerity it self and are such as may give just cause to question your sincerity : if they be not ( as the ordinary infirmities of believers are not ) then you may and must be humbled for them , but you may not doubt of your salvation for them . i told you before ▪ by what marks you may discern your sincerity , that is , wherein the nature of saving faith and holiness doth consist : keep that in your eye : and as long as you finde that sure and clear , let nothing make you doubt of your right to christ and glory . but , alas , how people do contradict the will of god in this ! when you have sinned , god would have you bewail your folly and unkinde dealing , and fly to mercy through christ : and this you will not do : but he would not have you torment your self with fears of damnation , and questioning his love : and yet this you will do . you may discern by this that humiliation and reformation are sure of god , mans heart is so backward to it : and that vexations , doubts and fears in true christians that should be comfortable , are not of god , mans nature is so prone to them ( though the ungodly that should fear and doubt are as backward to it . ) i think it will not be unseasonable here to lay down the particular doubts that usually trouble sincere believers , and see how far they may be just , and how far unjust and causeless ; and most of them shall be from my own former experience ; and such as i have been most troubled with my self , and the rest such as are incident to true christians , and too usual with them doubt . i. i have oft heard and read in the best divines , that grace is not born with us , and therefore satan hath always possession before christ , and keeps that possession in peace , till christ come and binde him and cast him out ; and that this is so great a work that it cannot choose but be observed , and for ever remembred by the soul where it is wrought ; yea the several steps and passages of it may be all observed : first casting down , and then lifting up : first wounding and killing , and then healing and reviving . but i have not observed the distinct parts and p●s●●ges of this change in me , nay , i know of no such sudden observable change at all : i cannot remember that ever i was first killed , and then revived : nor do i know by what minister , nor at what sermon , or other means that work which is upon me was wrought : no nor what day or moneth or year it was begun . i have slided insensibly into a profession of religion , i know not how : and therefore i fear that i am not sincere , and the work of true regeneration was never yet wrought upon my soul . answer . i will lay down the full answer to this in these propositions . . it is true that grace is not natural to us , or conveyed by generation . . yet it is as true that grace is given to our children as well as to us . that it may be so , and is so with some , all will grant who believe that infants may be , and are saved : and that it is so with the infants of believers , i have fully proved in my book of baptism : but mark what grace i mean : the grace of remission of original sin the children of all true believers have at least a high probability of , if not a full certainty ; their parent accepting it for himself and them , and dedicating them to christ , and engaging them in his covenant , so that he takes them for his people , and they take him for their lord and saviour . and for the grace of inward renewing of their natures or dispositions , it is a secret to us , utterly unknown whether god use to do it in infants or no. . gods first-ordained way for the working of inward holiness is by parents education of their children , and not by the publick ministry of the word : of which more anon . . all godly parents do acquaint their children with the doctrine of christ in their infancy , as soon as they are capable of receiving it , and do afterwards inculcate it on them more and more . . these instructions of parents are usually seconded by the workings of the spirit according to the capacity of the child , opening their understandings to receive it , and making an impression thereby upon the heart . . when these instructions and the inward workings of the spirit are just past the preparatory part , and above the highest step of common grace , and have attained to special saving grace , is ordinarily undiscernible : & therefore as i have shewed already , in gods usual way of working grace , men cannot know the just day or time when they began to be in the state of grace . and though men that have long lived in prophaness , and are changed suddenly , may conjecture near at the time : yet those that god hath been working on early in their youth , yea or afterwards by slow degrees , cannot know the time of their first receiving the spirit . . the memories of all men are so slippery and one thought so suddenly thrust out by another , that many a thousand souls forget those particular workings which they have truly felt . . the memories of children are far weaker then of others : and therefore it is less probable that all the spirits workings should by them be remembred . . and the motions of grace are so various , sometimes stirring one affection , and sometimes another ; sometimes beginning with smaller motions , and then moving more strongly and sensibly , that its usual for later motions which are more deeply affecting , to make us overlook all the former , or take them for nothing . . god dealeth very variously with his chosen in their conversion , as to the accidentals and circumstances of the work . some he calleth not home till they have run a long race in the way of rebellion , in open drunkenness , swearing , worldliness , and derision of holiness : these he usually humbleth more deeply , and they can better observe the several steps of the spirit in the work ; ( and yet not always neither ) others he so restraineth in their youth , that though they have not saving grace , yet they are not guilty of any gross sins , but have a liking to the people and ways of god : and yet he doth not savingly convert them till long after . it is much harder for these to discern the time or manner of their conversion : yet usually some conjectures they may make : and usually their humiliation is not so deep . others , as is said , have the saving workings of the spirit in their very childhood , and these can least of all discern the certain time or order . the ordinary way of gods dealing with those that are children of godly parents , and have good education , is , by giving them some liking of godly persons and ways , some conscience of sin , some repentance , and recourse by prayer to god in christ for mercy ; yet youthful lusts and folly , and ill company , do usually much stifle it ; till at last by some affliction , or sermon , or book , or good company , god setteth home the work , and maketh them more resolute and victorious christians . these persons now can remember that they had convictions and stirrings of conscience when they were young , and the other fore-mentioned works : perhaps they can remember some more notable rowsings and awakenings long after , and perhaps they have had many such fits and steps , and the work hath stood at this pass for a long time , even many years together . but at which of all these changes it was that the soul began to be savingly sincere , i think is next to an impossibility to discern . according to that experience which i have had of the state of christians , i am forced to judge that most of the children of the godly that ever are renewed , are renewed in their childhood , or much towards it then done , and that among forty christians there is not one that can certainly name the month in which his soul first began to be sincere ; and among a thousand christians , i think not one can name the hour . the sermon which awakened them they may name , but not the hour when they first arrived at a saving sincerity . my advice therefore to all christians is this ; find christ by his spirit dwelling in your hearts , and then never trouble your selves , though you know not the time or manner of his entrance . do you value christ above the world ? and resolve to choose him before the world ? and perform these resolutions ? then need you not doubt but the spirit of jesus is victorious in you . doubt ii. bvt i have oft read and heard , th●t a man cannot come to christ till he feel the heavy burthen of sin : it is the weary and heavy-laden that christ calleth to him . he bindeth up onely the broken-hearted : he is a physician onely to those that feel themselves sick : he brings men to heaven by the gates 〈◊〉 hell : they must be able to say , i am in a lo●● condition , and in a state of damnation , and ●f i should dye this hour i must perish for ever , before christ will deliver them . god wi●l not throw away the blood of his son on those that feel not their absolute necessity of it , and that they are undone without it . but it was never thus with me to this day . answer . you must distinguish carefully between repentance as it is in the mind and will , and as it shews it self in the passion of sorrow . all that have saving interest in christ , have their judgements and wils so far changed , that they know they are great sinners , and that there is no way to the obtaining of pardon and salvation but by christ , and the free mercy of god in him ; and thereupon they are convinced that if they remain without the grace of christ , they are undone for ever : whereupon they understanding that christ and mercy is offered to them in the gospel , do heartily and thankfully accept the offer , and would not be without christ , or change their hopes of his grace for all the world , and do resolve to wait upon him for the further discovery of his mercy and the workings of his spirit , in a constant and conscionable use of his mea●s , and to be ruled by him , to their power . is it not thus with you ? if it be ▪ here is the life and substance of repentance which consisteth in this change of the mind and heart : and you have no cause to doubt of the truth of it , for want of more deep and passionate humiliation . . i have told you before how uncertain and unconstant the passionate effects of grace are , and how unfit to judge by , and given you several reasons of it . yet i doubt not but some work upon the affections there is , as well as on the will and understanding : but with so great diversity of manner and degrees , that it is not safe judging by it onely or chiefly : is there no degree of sorrow or trouble that hath touched your heart for your sin or misery ? if your affections were no wh●● stir'd , you would hardly be moved to act●on ; to use means , or avoyd iniquity , much less would you so oft complain as you do . . if god prevented those hainous sins in the time of your unregeneracy , which those usually are guilty of who are called to so deep a degree of sorrow , you should rather be thankful that your wound was not deeper , then troubled that the cure cost you not dearer . look well whether the cure be wrought in the change of your heart and life from the world to god by christ , and then you need not be troubled that it was wrought so easily . . were you not acquainted with the evil of sin , and danger and misery of sinners in your very childhood ? and also of the necessity of a saviour , and that christ dyed to save all sinners that will believe and repent ? and hath not this fastned on your heart , and been working in you by degrees ever since ? if it be so , then you cannot expect that you should have such deep terrours as those that never hear of sin and christ till the news come upon them suddenly in the ripeness of their sin . there is a great deal of difference betwixt the conversion of a jew or any other infidel , who is brought on the sudden to know the doctrine of sin , misery , and salvation by christ ; and the convertion of a professour of the christian religi●● ▪ who hath known this doctrine in some sort from his childhood , and who hath a sound religion , though he be not sound in his religion , and so needs not a conversion to a sound faith , but onely to a soundness in the faith . the suddenness of the news must needs make those violent commotions and changes in the one , which cannot ordinarily be expected in the other , who is acquainted so early with the truth , and by such degrees . . but suppose you heard nothing of sin and misery , and a redeemer in your childhood , or at least understood it not ( which yet is unlikely ) yet let me ask you this : did not that preacher , or that book , or whatever other means god used for your conversion , reveal to you misery and mercy both together ? did not you hear and believe that christ dyed for sin , as soon as you understood your sin and misery ? sure i am that the scripture reveals both together : and so doth every sound preacher , and every sound writer ( notwithstanding that the slanderous antinomians do shamelesly proclaim that we preach not christ , but the law. ) this being so , you may easily apprehend that it must needs abate very much of the terrour , which would else have been unavoydable . if you had read or heard that you were a sinner , and the child of hell and of gods 〈◊〉 ▪ and that there was no remedy ( which is 〈◊〉 a preaching of the law , as we must not use to any in the world , nor any since the first promise to adam must receive ; ) yea or if you had heard nothing of a saviour for a year , or a day , or an hour after you had heard that you were an heir of hell ; and so the remedy had been but concealed from you , though not denied ( which ordinarily must not be done ) then you might in all likelyhood have found some more terrours of soul that hour . but when you heard that your sin was pardonable as soon as you heard that you were a sinner , and heard that your misery had a sufficient remedy provided , if you would accept it , or at least that it was not remediless , and this as soon as you heard of that misery , what wonder is it if this exceedingly abate your fears and troubles ! suppose two men go to visit two several neighbours that have the plague , and one of them saith , it is the plague that is on you ; you are but a dead man : the other saith to the other sick person , it is the plague that you have ; but here is our physician at the next door that hath a receipt that will cure it as infallibly and as easily as if it were but the prick of a pin ; he hath cured thousands and never fail'd one that took his receipt : but if you will not send to him , and trust him , and take his re●e●●t there is no hopes of you . tell me now whether the first of these sick persons be not like to be more troubled then the other ? and whether it will not remove almost all the fears and troubles of the latter to hear of a certain remedy as soon as he heareth of the disease ? though some trouble he must needs have to think that he hath a disease in it self so desperate or loathsome . nay , let me tell you , so the cure be but well done , the less terrours and despairing fears you were put upon , the more credit is it to your physician and his apothecary , christ and the preacher or instrument that did the work : and therefore you should rather praise your physician , then question the cure. doubt iii. bvt it is common with all the world to consent to the religion that they are bred up in , and somewhat affected with it , and to make conscience of obeying the precepts of it : so do the jews in theirs : the mahometans in theirs : and i fear it is no other work on my soul but the meer force of education , that maketh me religious , and that i had never that great renewing work of the spirit upon my soul ; and so that all my religion is but meer opinion , or notions in my brain . answer . . all the religions in the world , besides the christian religion , have either much errour and wickedness mixt with some truth of god , or they contain some lesser parcel of that truth alone ( as the jews ) onely the christian religion hath that whole truth which is saving . now so much of gods truth as there is in any of these religions , so much it may work good effects upon their souls ; as the knowledge of the godhead , and that god is holy , good , just , merciful , and that he sheweth them much undeserved mercy in his daily providences , &c. but mark these two things , . that all persons of false religions do more easily and greedily embrace the false part of their religion then the true ; and those they are zealous for , and practice with all their might , because their natural corruption doth befriend it , and is as combustible fewel for the fire of hell to catch in : but that truth of god which is mixt with their error , if it be practical , they fight against it , and abhor it while they hold it , because it crosseth their lusts : insomuch that it is usually but some few of the more convinced and civil that god in providence maketh the main instruments of continuing those truths of his in that part of the wicked world : for we finde that even among pagans the prophaner and more sensual sort did deride the better sort , as our prophane christians do the godly whom they called puritans . . note , that the truth of god which in these false religions is still acknowledged , is so small a part and so oppressed by errors , that it is not sufficient to their salvation ( that is , to give them any sound hope ) nor is it sufficient to make such clear and deep and powerful impressions in their mindes as may make them holy or truly heavenly , or may overcome in them the interest of the world and the flesh . this being so , you may see great reason , why a turk or a heathen may be zealous for his religion without gods spirit , or any true sanctification , when yet you cannot be so truly zealous for yours without it . indeed the speculative part of our religion , separated from the practical , or from the hard and self denying part of the practical , many a wicked man may be zealous for : as to maintain the godhead , or that god is merciful , &c. or to maintain against the jews that jesus is the christ , or against the turks that he is the only redeemer and teacher of the church , or against the papists that all the christians in the world are christs church as well as the romans ; and against the socinians and arrians , that christ is god , &c. but this is but a smal part of our religion : nor doth this , or any heathenish zeal , sanctifie the heart , or truly mortifie the flesh , or overcome the world . they may contemn life and cast it away for their pride and vain-glory : but not for the hopes of a holy and blessed life with god. this is but the prevalency of one corruption against another , or rather of vice against nature . there is a common grace of god that goeth along with common truths , and according to the measure of their obedience to the truth , such was the change it wrought ; which was done by common truths , and common grace together , but not by their false mixtures at all . but god hath annexed his special grace only to the special truths of the gospel or christian-religion . if therefore god do by common grace work a great change on a heathen by the means of common truths , and do by his special grace work a greater and special change on you , by the means of the special truths of the gospel , have you any reason hereupon to suspect your condition ? or should you not rather both admire that providence and common grace which is manifested without the church , and humbly , rejoycingly and thankfully embrace that special saving grace which is manifested to your self above them ? . and for that which you speak of education , you have as much cause to doubt of your conversion , because it was wrought by publike preaching , as because it was wrought by education . for . both are by the gospel : for it is the gospel that your parents taught you , as well as which the preacher teacheth you . i have shewed you , that if parents did not shamefully neglect their duties , the word publikely preached would not be the ordinary instrument of regeneration to the children of true christians , but would onely build them up , and direct them in the faith , and in obedience . the proof is very plain : if we should speak nothing of the interest of our infants in the covenant-grace upon the conditional force of their parents faith , nor of their baptism : yet deut. . & eph. . and oft in the proverbs you may finde that it is gods strict command that parents should teach gods word to their children , and bring them up in the nurture and admonition of the lord ; yea with a prediction or half promise , that if we train up a childe in the way he should go , when he is old he shall not depart from it , prov. . . now its certain that god will usually bless that which he appointeth to be the usual means , if it be rightly used : for he hath appointed no means to be used in vain . i hope therefore by this time you see , that instead of being troubled that the work was done on your soul by the means of education , . you had more reason to be troubled if it had been done first by the publike preaching of the word : for it should grieve you at the heart to think , . that you lived in an unregenerate state so long , and spent your childehood in vanity and sin , and thought not seriously on god and your salvation , for so many years together . . and that you or your parents sin should provoke god so long to withdraw his spirit & deny you his grace . . you may see also what unconceiveable thanks you owe to god , who made education the means of your early change . . in that he prevented so many and grievous sins which else you would have been guilty of ( and you may read in davids and manasses case , that even pardoned sins have oft-times very sad effects left behinde them . ) . that you have enjoyed gods spirit and love so much longer then else you would have done . . that iniquity took not so deep rooting in you , as by custom it would have done . . that the devil cannot glory of that service which you did him , as else he might : and that the church is not so much the worse , as else it might have been by the mischief you would have done ; and that you need not all your days look back with so much trouble , as else you must , upon the effects of your ill doing ; nor with paul , to think of one stephen , yea many saints in whose blood you first embrued your hands , and to cry out , i was born out of due time : i am not worthy to be called a christian , because i persecuted the church of god : i was mad against them , and persecuted them into several cities : i was sometime foolish , disobedient , serving divers lusts and pleasures . would you rather that god had permitted you to do this ? . and me thinks it should be a comfort to you , that your own father was the instrument of your spiritual good : that he that was the means of your generation , was the means of your regeneration : both because it will be a double comfort to your parents , and because it will endear and engage you to them in a double bond . for my part , i know not what god did secretly in my heart before i had the use of memory and reason , but the first good that ever i felt on my soul , was from the counsels and teachings of my own father in my childehood ; and i take it now for a double mercy , being gladder that he was the instrument to do me good , then if it had been the best preacher in the world : how foul an oversight is it then , that you should be troubled at one of the choicest mercies of your life , yea that your life was capable of , and for which you owe to god such abundant thanks ! doubt . iv. bvt my great fear is , that the life of grace is not yet within me , because i am so void of spiritual sense and feeling : me thinks i am in spiritual things as dead as a block , and my heart as hard as a rock or the nether mill-stone : grace is a principle of new life , and life is a principle of sense and motion : it causeth vigour and activity ; such should i have in duty if i had the life of grace . but i feel the great curse of a dead heart within me : god seems to withdraw his quickening spirit , and to forsake me ; and to give me up to the hardness of my heart . if i were in covenant with him , i should feel the blessing of the covenant within me ; the hard heart would be taken out of my body , and a heart of flesh , a soft heart would be given to me : but i cannot weep one tear for my sins . i can think on the blood of christ , and of my bloody sins that caused it , and all will not wring one tear from mine eyes : and therefore i fear that my soul is yet destitute of the life of grace . answer . . a soft heart consisteth in two things , . that the will be perswadable , tractable and yielding to god , and plyable to his will : . that the affections or passions be somewhat moved herewithal about spiritual things . some degree more or less of the latter , doth concur with the former ; but i have told you that it is the former wherein the heart and life of grace doth lie and that the latter is very various , and uncertain to try by . many do much overlook the scripture-meaning of the word hard-heartedness . mark it up and down concerning the israelites who are so oft charged by moses , david , isaiah , jeremiah , and other prophets , to be hard-hearted , or to harden their hearts , or stiffen their necks ; and you will finde that the most usual meaning of the holy ghost is this ; they were an intractable , disobedient , obstinate people : or as the greek word in the new testament signifieth , which we often translate vnbelieving , they were an vnperswadable people : no saying would serve them . they set light by gods commands , promises , and severest threatnings , and judgements themselves : nothing would move them to forsake their sins and obey the voyce of god. you shall finde that hardness of heart is seldom put for want of tears , or a melting weeping disposition ; and never at all for the want of such tears , where the will is tractable and obedient . i pray you examine your self then according to this rule . god offereth his love in christ , and christ with all his benefits to you : are you willing to accept them ? he commandeth you to worship him , and use his ordinances , and love his people , and others , and to forsake your known iniquities , so far that they may not have dominion over you : are you willing to this ? he commandeth you to take him for your god , and christ for your redeemer , and stick to him for better and worse , and never forsake him . are you willing to do this ? if you have a stiff rebellious heart , and will not accept of christ and grace , and will rather let go christ then the world , and will not be perswaded from your known iniquities , but are loth to leave them , and love not to be reformed , and will not set upon those duties , as you are able , which god requireth , and you are fully convinced of , then are you hard-hearted in the scripture sense . but if you are glad to have christ with all your heart upon the terms that he is offered to you in the gospel , and you do walk-daily in the way of duty as you can , and are willing to pray , and willing to hear and wait on god in his ordinances , and willing to have all gods graces formed within you , and willing to let go your profitablest and sweetest sins , and it is your daily desires , o that i could seek god , and do his will more faithfully , zealously and pleasingly then i do ! o that i were rid of this body of sin ! these carnal , corrupt and worldly inclinations , and that i were as holy as the best of gods saints on earth ! and if when it comes to practise , whether you should obey or no , though some unwillingness to duty and willingness to sin be in you , you are offended at it , and the greater bent of your will is for god , and it is but the lesser which is towards sin , and therefore the world and flesh do not lead you captive , and you live not wilfully in avoidable sins , nor at all in gross sin : i say , if it be thus with you , then you have the blessing of a soft heart , a heart of flesh , a new heart ; for it is a willing obedient tractable heart , opposed to obstinacy in sin , which scripture calleth a soft heart . and then for the passionate part , which consisteth in lively feelings of sin , misery , mercy , &c. and in weeping for sin , i shall say but this ; . many an unsanctified person hath very much of it , which yet are desperately hard-hearted sinners . it dependeth far more on the temper of the body , then of the grace in the soul : women usually can weep easily ( and yet not all ) and children , and old men . some complexions encline to it , and others not : many can weep at a passion-sermon , or any moving duty , and yet will not be perswaded to obedience : these are hard-hearted sinners for all their tears . . many a tender godly person cannot weep for sin ; partly through the temper of their minds ▪ which are more judicious and solid , and less passionate , but mostly from the temper of their bodies , which dispose them not that way . . deepest sorrows seldom cause tears , but deep thoughts of heart : as greatest joys seldom cause laughter , but inward pleasure . i 'le tell you how you shall know whose heart is truly sorrowful for sin and tender : he that would be at the greatest cost or pains to be rid of sin , or that he had not sinned . you cannot weep for sin : but you would give all that you have to be rid of sin ; you could wish when you dishonoured god by sin , that you had spent that time in suffering rather ; and if it were to do again on the same terms and inducements , you would not do it : nay , you would live a beggar condtendedly , so you might fully please god , and never sin against him , and are content to pinch your flesh and deny your worldly interest for the time to come , rather then wilfully disobey . this is a truly tender heart . on the other side , another can weep to think of his sin ; and yet if you should ask him , what wouldst thou give , or what wouldst thou suffer , so thou hadst not sinned ? or that thou mightest sin no more ? alas , very little : for the next time that he is put to it , he will rather venture on the sin , then venture on a little loss , or danger , or disgrace in the world , or deny his craving flesh its pleasures . this is a hard-hearted sinner . the more you would part with to be rid of sin , or the greater cost you would be at for that end , the more repentance have you , and true tenderness of heart . alas , if men should go to heaven according to their weeping , what abundance of children and women would be there for one man ! i 'le speak truly my own case . this doubt lay heavy many a year on my own soul : when yet i would have given all that i had to be rid of sin ; but i could not weep a tear for it . nor could i weep for the death of my dearest friends , when yet i would have bought their lives , had it been gods will , at a dearer rate then many that could weep for them ten times as much . and now since my nature is decayed , and my body languisheth in consuming weakness , and my head more moistned , and my veins filled with flegmatick watry blood , now i can weep : and yet i find never the more tender-heartedness in my self then before . and yet to this day so much remains of my old disposition , that i could wring all the money out of my purse easier then one tear out of my eyes , to save a friend , or rescue them from evil : when i see divers that can weep for a dead friend , that would have been at no great cost to save their lives . . besides , as dr. sibs saith , there is oft sorrow for sin in us , when it doth not appear : it wanteth but some quickening word to set it afoot . it is the nature of grief to break out into tears most , when sorrow hath some vent , either when we use some expostulating aggravating terms with our selves , or when we are opening our hearts and case to a friend : then sorrow will often shew it self , that did not before . . yet do i not deny but that our want of tears and tender affections and heart-meltings , are our sins : for my part , i see exceeding cause to bewail it greatly in my self , that my soul is not raised to a higher pitch of tender sensibility of all spiritual things , then it is : and i doubt not but it should be the matter of our daily confession and complaint to god , that our hearts are so dull and little affected with his sacred truths , and our own sins : but this is the scope of all my speech , why do not you distinguish between . matter of sorrow and matter of doubting ? no question but you should lament your dulness and stupidity , and use all gods means for the quickening of your affections , and to get the most lively frame of soul : but must it cause you to doubt of your sincerity when you cannot obtain this ? then will you never have a setled peace or assurance for many days together , for ought i know . i would ask you but this : whether you are willing or unwilling of all that hardness , insensibleness , and dulness which you complain of ? if you are willing of it , what makes you complain of it ? if you are unwilling , it seems your will is so far sound ; and it is the will that is the seat of the life of grace which we must try by : and was not pauls case the same with yours ? rom. . . when he saith , the good which i would do , i do not ? and ; when i would do good , evil is present with me . i know paul speaks not of gross sins , but ordinary infirmities : and i have told you before , that the liveliness and sensibility of the passions or affections , is a thing that the will , though sanctified , cannot fully command or excite at its pleasure . a sanctified man cannot grieve or weep for sin when he will , or so much as he will : he cannot love , joy , be zealous , &c. when he will : he may be truly willing , and not able : and is not this your case ? and doth not paul make it the case of all christians ? gal. . . the flesh lusteth , against the spirit , and the spirit against the flesh , and these are contrary one to the other , so that we cannot do the things that we would . take my counsel therefore in this , if you love not self-deceiving and disquietness . search whether you can say unfeignedly , i would with all my heart have christ and his quickening and santifying spirit and his softning grace , to bring my hard heart to tenderness , and my dull and blockish soul to a lively frame ! o that i could attain it ! and if you can truly say thus , bless god that hath given you saving sincerity : and then let all the rest of your dulness , and deadness , and hard-heartedness be matter of daily sorrow to you , and spare not , so it be in moderation , but let it be no matter of doubting . confess it , complain of it , pray against it , and strive against it : but do not deny gods graces in you for it . and here let me mind you of one thing ; that it is a very ill distemper of spirit when a man can mourn for nothing , but what causeth him to doubt of his salvation : it is a great corruption , if when your doubts are resolved , and you are perswaded of your salvation ▪ if then you cease all your humiliation and sorrow for your sin : for you must sorrow that you have in you such a body of death , and that which is so displeasing to god , and are able to please and enjoy him no more , though you were never so certain of the pardon of sin and of salvation . . lastly , let me ask you one question more : what is the reason that you are so troubled for want of tears for your sin ▪ take heed lest there lie some corruption in this trouble that you do not discern . if it be onely because your deadness and dulness is your sin , and you would fain have your soul in that frame , in which it may be fittest to please god and enjoy him : then i commend and encourage you in your trouble . but take heed lest you should have any conceit of a meritoriousness in your tears ; for that would be a more dangerous sin then your want of tears . and if it be for want of a sign of grace , and because a dry eye is a sign of an unregenerate soul ; i have told you , it is not so , except where it onely seconds an impenitent heart , and comes from , or accompanieth and unrenewed will , and a prevailing unwillingness to turn to god by christ . shew me , if you can , where the scripture saith , he that cannot weep for sin , shall not be saved , or hath no true grace ? is not your complaint in this the very same that the eminentest christians have used in all times ? that most blessed , holy man , mr. bradford , who sacrificed his life in the flames against romish abominations , was wont to subscribe his spiritual letters ( endited by the breath of the spirit of god ) thus : the most miserable hard-hearted sinner , john bradford . doubt v. o but i am not willing to good ; and therefore i fear that even my will it self is yet unchanged : i have such a backwardness and undisposedness to duty , especially secret prayer , meditation , and self-examination , and reproving and exhorting sinners , that i am fain to force my self to it against my will. it is no delight the find in these duties that brings me to them , but onely i use violence with my self , and am fain to pull my self down on my knees , because i know it is a duty , and i cannot be saved without it : but i am no sooner on my knees , but i have a motion to rise , or be short , and am weary of it , and find no great miss of duty when i do omit it . answer . . this shews that your soul is sick when your meat goes so much against your stomack that you are fain to force it down : and sickness may well cause you to complain to god and man. but what 's this to deadness ! the dead cannot force down their meat , nor digest it at all . it seems by this that you are sanctified but in a low degree , and your corruption remains in some strength ; and let that be your sorrow , and the overcoming of it be your greatest care and business : but should you therefore say that you are unsanctified ? it seems that you have still the flesh lusting against the spirit , that you cannot do the good you would : when you would pray with delight and unweariedness , the flesh draws back , and the devil is hindering you . and is it not so in too great a measure with the best on earth ? remember what christ said to his own apostles , when they should have done him one of their last services , as to the attendance of his body on earth , and should have comforted him in his agony , they are all asleep : again and again he comes to them , and findeth them asleep : christ is praying and sweating blood , and they are still sleeping , though he warned them to watch and pray that they enter not into temptation . but what doth god say to them for it ? why he useth this same distinction between humiliation for sin , and doubting of sincerity and salvation , and he helps them to the former , and helps them against the latter ; could ye not watch with me one hour ? saith he . there he convinceth them of the sin , that they may be humbled for it . the spirit indeed is willing , but the flesh is weak , saith he . there he utterly resisteth their doubtings , or preventeth them ; shewing them wherein sincere grace consisteth , even in the spirits willingness ; and telling them that they had that grace ; and then telling them whence came their sin , even from the weakness of the flesh . . i have shewed you , that as every mans will is but partly sanctified ( as to the degree of holiness ) and so far as it is imperfect , it will be unwilling ; so that there is something in the duties of secret prayer , meditation and reproof , which makes most men more backward to them then other duties . the last doth so cross our fleshly interests ; and the two former are so spiritual , and require so pure and spiritual a soul , and set a man so immediatly before the living god , as if we were speaking to him face to face , and have nothing of external pomp to draw us , that it is no wonder , if while there is flesh within us , we are backward to them ! especially while we are so unacquainted with god , and while strangeness and consciousness of sin doth make us draw back : besides that the devil will more busily hinder us here then anywhere . . the question therefore is not whether you have an unwillingness & backwardness to good ? for so have all : nor yet whether you have any cold uneffect●al wishes ? for so have the ungodly : bu● whether your willingness be not more then your unwillingness ? and in that , . it must not be in every single act of duty ; for a godly man may be actually more unwilling to a duty at this particular time , then willing ; and thereupon may omit it : but it must be about your habitual willingness , manifested in ordinary actual willingness . . you must not exclude any of those motives which god hath given you to make you willing to duty : he hath commanded it ; and his authority should move you : he hath threatned you ; and therefore fear should move you : or else he would never have threatned . he hath made promises of reward , and therefore the hope of that should move . and therefore you may perceive here what a dangerous mistake it is to think that we have no grace , except our willingness to duty be without gods motives , from a meer love to the duty it self , or to its effect . nay , it is a dangerous antinomian mistake to imagine that it is our duty to be willing to good without these motives of god ; i say , to take it so much as for our duty to exclude gods motives , though we should not judge of our grace by it . for it is but an accusation of christ ( and his law ) who hath ordained these motives of punishment and reward , to be his instruments to move the soul to duty . let me therefore put the right question to you ; whether all gods motives laid together and considered , the ordinary prevailing part of your will be not rather for duty then against it ? this you will know by your practice . for if the prevailing part be against duty , you will not do it : if it be for duty , you will ordinarily perform it , though you cannot do it so well as you would . and then you may see that your backwardness and remaining unwillingness must still be matter of humiliation and resistance to you , but not matter of doubting . nay thank god that enableth you to pull down your self on your knees when you are unwilling : for what is that but the prevailing of your willingness against your unwillingness ? should your unwillingness once prevail , you would turn your back upon the most acknowledged duties . doubt . vi. bvt i am afraid that it is onely slavish fear of hell , and not the love of god , that causeth me to obey : and if it were not for this fear , i doubt whether i should not quite give over all . and perfect love casteth out fear . answer . i have answered this already . love will not be perfect in this life . in the life to come it will cast out all fear of damnation : and all fear that drives the soul from god , and all fear of men ( which is meant in rev. . . where the fearful and unbelievers are condemned ; that is , those that fear men more then god ) and that john . , . speaketh of a tormenting fear , which is it that i am perswading you from , and consisteth in terrors of soul upon an apprehension that god will condemn you ; but it speaketh not of a filial fear , nor of a fear lest we should by forsaking god , or by yielding to temptation , lose the crown of life , and so perish : as long as this is not a tormenting fear , but a cautelous , preserving , preventing fear . besides the text plainly saith , it is that we may have boldness in the day of judgement , that love casteth out this fear : and at that day of judgement , love will have more fully overcome it . it is a great mistake to think that filial fear is onely the fear of temporal chastisement , and that all fear of hell is slavish . even filial fear is a fear of hell : but with this difference . a son ( if he know himself to be a son ) hath such a perswasion of his fathers love to him , that he knows he will not cast him off , except he should be so vile as to renounce his father ; which he is moderately fearful or careful lest by temptation he should be drawn to do , but not distrustfully fearful , as knowing the helps and mercies of his father . but a slavish fear is , when a man having no apprehensions of gods love ▪ or willingness to shew him mercy , doth look that god should deal with him as a slave , and destroy him when ever he doth amiss . it is this slavish tormenting fear which i spend all this writing against . but yet a great deal even of this slavish fear may be in those sons , that know not themselves to be sons . but suppose you were out of all fear of damnation ! do not belye your own heart , and tell me , had you not rather be holy then unholy ? pleasing to god , then displeasing ? and would not the hope of salvation draw you from sin to duty , without the fear of damnation in hell ? but you will say , that is still mercenary , and as bad as slavish fears . i answer , not so , this hope of salvation , is the hope of enjoying god , and living in perfect pleasingness to him , and pleasure in him in glory ; and the desire of this is a desire of love : it is love to god that makes you desire him , and hope to enjoy him . lastly i say again , take heed of separating what god hath joyned . if god , by putting in your nature the several passions of hope , fear ▪ love &c. and by putting a holiness into these passions , by sanctifying grace , and by putting both promises and dreadful threatnings into his word ; i say , if god by all these means hath given you several motives to obedience , take heed of separating them : do not once ask your heart such a question , whether it would obey if there were no threatning , and s no ●ear . nor on the otherside , do not let fear do all , without love. doubtless the more love constraineth to duty , the better it is : and you should endeavour with all your might that you might feel more of the force of love in your duties : but do you not mark how you cherish that corruption that you complain of ? your doubts and tormenting fears are the things that love should cast out . why then do you entertain them ? if you say , i cannot help it : why then do you cherish them ? and own them ? and plead and dispute for them ? and say you do well to doubt , and you have cause ? will this ever cast out tormenting fears ? do you not know that the way to cast them out , is not to maintain them by distrustful thoughts or words , but to see their sinfulness , and abhor them , and to get more high thoughts of the lovingkindness of god , and the tender mercies of the redeemer , and the unspeakable love that he hath manifested in his sufferings for you , that so the love of god may be more advanced and powerful in your soul ▪ and may be able to cast out your tormenting fears . why do you not do this instead of doubting ? if tormenting fears and doubtings be a sin , why do you not make conscience of them ? and bewail it that you have been so guilty of them ? will you therefore doubt because you have slavish fears ? why that is to doubt because you doubt ; and to fear because you fear ; and so to sin still because you have sinned . consider well of the folly of this course . doubt vii . bvt i am not able to believe : and without faith there is no pleasing god , nor hope of salvation . i fear vnbelief will be my ruine . answer . . i have answered this doubt fully before . it is grounded on a mistake of the nature of true faith. you think that faith is the believing that you are in gods favour , and that you are justified : but properly this is no faith at all , but onely assurance , which is sometimes a fruit of faith , and sometimes never in this life obtained by a believer . faith consisteth of two parts ; . assent to the truth of the word . . acceptance of christ as he is offered ; which immediatly produceth a trusting on christ for salvation , and a consent to be governed by him , and resolution to obey him ; which in the fullest sense are also acts of faith. now do not you believe the truth of the gospel ? and do you not accept of christ as he is offered therein ? if you are truly willing to have christ as he is offered , i dare say you are a true believer . if you be not willing , for shame never complain . men use rather to speak against those that they are unwilling of , then complain of their absence , and that they cannot enjoy them . . however , seeing you complain of unbelief , in the name of god do not cherish it , and plead for it , and by your own cogitations fetch in daily matter to feed it : but do more in detestation of it , as well as complain . doubt viii . bvt i am a stranger to the witness of the spirit , and the joy of the holy ghost , and communion with god , and therefore how can i be a true believer ? answer . . feeding your doubts and perplexities , and arguing for them , is not a means to get the testimony and joy of the spirit : but rather studying with all saints to know the love of christ which passeth knowledge , to comprehend the height , and bredth , and length , and depth of his love : and seeking to understand the things that are given you of god. acknowledge gods general love to mankind , both in his gracious nature , and common providences , and redemption by christ , and deny not his special mercies to your self , but dwell in the study of the riches of grace , and that 's the way to come to the joy of the holy ghost . . i have told you before what the witness of the spirit is , and what is the ordinary mistake herein . if you have the graces and holy operations of the spirit , you have the witness of the spirit , whether you know it or not . . if by your own doubtings you have deprived your self of the joy of the holy ghost , bewail it , and do so no more ; but do not therefore say you have not the holy ghost . for the holy ghost often works regeneration and holiness , before he works any sensible joys . . you have some hope of salvation by christ left in you : you be not yet in utter despair : and is it no comfort to you to think that you have yet any hope ? and are not quite past all remedy ? it may be your sorrows may so cloud it that you take no notice of it : but i know you cannot have the least hope without some answerable comfort . and may not that comfort ●e truly the joy of the holy ghost ? . and for communion with god , let me ask you : have you no recourse to him by prayer in your straits ? do you not wait at his mouth for the law and direction of your life ? have you received no holy desires , or other graces from him ? nay , are you sure that you are not a member of christ , who is one with him ? how can you then say , that you have no communion with him ? can there be communication of prayer , and obedience from you ? yea your own self delivered up to christ ? and a communication of any life of grace from god , by christ and the spirit ? and all this without communion ? it cannot be . many a soul hath most near communion with christ that knows it not . doubt ix . i have not the spirit of prayer : when i should pour out my soul to god , i have neither bold access , nor matter of prayer nor words . answer . do you know what the spirit of prayer is ? it containeth , . desires of the soul after the things we want , especially christ and his graces . . an addressing our selves to god with these desires , that we may have help and relief from him . have not you both these ? do you not desire christ and grace , justification and sanctification ? do you not look to god as him who alone is able to supply your wants , and bids you ask that you may receive ? do you utterly despair of help , and to seek to none ? or do you make your addresses by prayer to any but god ? but perhaps you look at words , and matter to dilate upon , that you may be able to hold out in a long speech to god , and you think that is the effect of the spirit of prayer . but where do you find that in gods word ? i confess that in many , and most , the spirit which helpeth to desires , doth also help to some kind of expressions : because if a man be of able natural parts , and have a tongue to express his own mind , the promoting of holy desires will help men to expressions . for a full soul is hardly hindred from venting it self : and experience teacheth us , that the spirits enflaming the heart with holy affections , doth very much furnish both the invention and expression . but this is but accidental and uncertain : for those that are either men of unready tongues , or that are so ill bred among the rude vulgar , that they want fit expressions of their own minds , or that are of over-bashful dispositions , or especially that are of small knowledge , and of little and short acquaintance with those that should teach them to pray by their examples , or that have been but of short standing in the school of christ , such a man may have the spirit of prayer many a year , and never be able in full expressions of his own to make known his wants to god : no , nor in good and tolerable sense and language , before others to speak to god , from his own invention . a man may know all those articles of the faith that are of flat necessity to salvation , and yet not be able to find matter or words for the opening of his heart to god at length . i would advise such , to frequent the company of those that can teach and help them in prayer , and neglect not to use the smallest parts they have , especially in secret between god and their own souls , where they need not so much as in publick to be regardful of expressions : and in the mean time to learn a prayer from some book , that may fitliest express their necessities ; or to use the book it self in prayer . if they distrust their memories : not resol●ing to stick he●● and make it a means of ind●l●i●●●●eir la●i●ess and negligence , much less to reproach and deride those that express their desires to god from the present sense of their own wants ( as some wickedly do deride such : ) but to use this lawful help till they are able to do better without it then with it , and then to lay it by , and not before . the holy ghost is said , rom. . . to help our infirmities in prayer : but how ? . by teaching us what to pray for : not always what matter or words to enlarge our selves by ; but what necessary graces to pray for . . by giving us sighs and groans unexpressible : which is far from giving copious expressions : for groans and sighs be not words : and if they be groans that we cannot express , it would rather seem to intimate a want of expression , then a constant abounding therein , where the spirit doth assist : though indeed the meaning is , that the groans are so deep , that they are past the expression of our words : all our speech cannot express that deep sense that is in our hearts . for the understanding hath the advantage of the affections herein : all the thoughts of the mind may be expressed to others ; but the feelings and fervent passions of the soul can be but very defectively expressed . lastly , all have not the spirit of prayer in like measure : nor all that have it in a great measure at one time , can find it so at pleasure . desires rise and fall , and these earnest groans be not in every prayer where the holy ghost doth assist . i believe there is never a prayer that ever a believer did put up to god for things lawful and useful , but it was put up by the help of the spirit . for the weakest prayer hath some degree of good desire in it , and addresses to god with an endeavour to express them : and these can come from none but onely from the spirit : meer words without desires are no more prayer , then a suit of apparel hang'd on a stake is a man. you may have the spirit of prayer , and yet have it in a very weak degree . yet still i would encourage you to bewail your defect herein as your sin , and seek earnestly the supply of your wants : but what 's that to the questioning or denying your sincerity , or right to salvation ? doubt x. i have no gifts to make me useful to my self or others . when i should profit by the word , i cannot remember it : when i should reprove a sinner , or instruct the ignorant , i have not words : if i were called to give an account of my faith , i have not words to express that which as in my mind : and what grace can here be then ? answer : this needs no long answer . lament and amend those sins by which you have been disabled . but know , that these gifts depend more on nature , art , industry and common grace , then upon special saving grace . many a bad man is excellent in all these , and many a one that is truly godly is defective . where hath god laid our salvation upon the strength of our memories , the readiness of our tongues , or measure of the like gifts ? that were almost as if he should have made a law , that all shall be saved that have found complexions , and healthful and youthful bodies ; and all be damned that are sickly , aged , weak , children , and most women . doubt . xi . o but i have been a grievous sinner , before i came home , and have fallen foully since , and i am utterly unworthy of mercy ! will the lord ever save such an unworthy wretch as i ? will he ever give his mercy and the blood of his son , to one that hath so abused it ? answer . . the question is not , with god , what you have been , but what you are ? god takes men as they then are , and not as they were . . it is a dangerous thing to object the greatness of your guilt against gods mercy and christs merits ! do you think christs satisfaction is not sufficient ? or that he dyed for small sins and not for great ? do you not know that he hath made satisfaction for all , and will pardon all , and hath given out the pardon of all in his covenant , and that to all men , on condition they will accept christ to pardon and heal them in his own way ? hath god made it his great design in the work of mans redemption , to make his love and mercy as honorable and wonderful , as he did his power in the work of creation ? and wil you after all this oppose the greatness of your sins against the greatness of this mercy and satisfaction ? why , you may as wel think your self to be such a one that god could not or did not make you , as to think your sins so great that christ could not or did not satisfie for them , or will not pardon them , if you repent and believe in him . . and for worthiness , i pray you observe : there is a twofold worthiness & righteousness . there is a legal worthiness and righteousness , which consisteth in a perfect obedience , which is the performance of the conditions of the law of pure nature and works . this no man hath but christ : and if you look after this righteousness or worthiness in your self , then do you depart from christ , and make him to have dyed and satisfied in vain ; you are a jew and not a christian , and are one of those that paul so much disputeth against , that would be justified by the law. nay you must not to much as once imagine that all your own works can be any part of this legal righteousness or worthiness to you . only christs satisfaction and merit is in stead of this our legal righteousness and worthiness . god never gave christ and mercy to any but the unworthy in this sense : if you know not your self to be unworthy and unrighteous in the sense of the law of works , you cannot know what christs righteousness is . did christ come to save any but sinners , and such as were lost ? what need you a saviour , if you were not condemned ? and how come you to be condemned if you were not unrighteous and unworthy . but then . there is an evangelical personal worthiness and righteousness , which is the condition on which god bestows christs righteousness upon us : and this all have that will be saved by christ . but what is that ? why it hath two parts : . the condition and worthiness required to your union with christ and pardon of all your sins past , and your adoption and justification ; it is no more but your hearty thankful acceptance of the gift that is freely given you of god by his covenant-grant , that is , christ and life in him , john . , , . there is no worthiness required in you before faith as a condition on which god will give you faith : but onely certain means you are appointed to use for the obtaining it : and faith it self is but the acceptance of a free gift . god requireth you not to bring any other worthiness or price in your hands ; but that you consent unfeignedly to have christ as he is offered , and to the ends and uses that he is offered : that is , as one that hath satisfied for you by his blood and merits , to put away your sins , and as one that must illuminate and teach you , sanctifie and guide and govern you by his word and spirit ; and as king and judge will fully and finally justifie you at the day of judgement , and give you the crown of glory . christ on his part . hath merited your pardon by his satisfaction , and not properly by his sanctifying you : . and sanctifieth you by his spirit , and ruleth you by his laws , and not directly by his bloodshed : . and he will justifie you at judgement as king and judge , and not as satisfier or sanctifier : but the condition on your part of obtaining interest in christ and his benefits , is that our faith which accepteth him in all these respects ( both as king , priest and teacher ) and to all these ends conjunctly . but then . the condition and worthyness required to the continuation and consummat on of your pardon , justification , and right to glory , is both the continuance of your faith , and your sincere obedience , even your keeping the baptismal covenant that you made with christ by your parents , and the covenant which you in your own person made with him in your first true believing . these indeed are called worthiness and righteousness frequently in the gospel : but it is no worthiness consisting in any such works which make the reward to be of debt , and not of grace ( of which paul speaks ) but onely in faith , and such gospel works as james speaks of which make the reward to be wholly of grace and not of debt . now if you say you are unworthy in this evangelical sense , then you must mean ( if you know what you say ) that you are an infidel or unbeliever , or an impenitent obstinate rebel that would not have christ to reign over him : for the gospel calleth none unworthy ( as non-performers of its conditions ) but only these . but i hope you dare not charge your self with such infidelity and wilful rebellion . doubt xii . though god hath kept me from gross sins , yet i finde such a searedness of conscience , and so little aversness from sin in my minde i● that i fear that i should commit it if i lay under temptations : and also that i should not hold out in tryal if i were called to suffer death or any grievous calamity . and that obedience which endureth meerly for want of a temptation , is no true obedience . answer . . i have fully answered this before . if you can overcome the temptations of prosperity , you have no cause to doubt distrustfully whether you shall overcome the temptations of adversity : and if god give you grace to avoid temptations to sin , and fly occasions as much as you can , and to overcome them , where you cannot avoid them ; you have little reason to distrust his preservation of you , and your stedfastness thereby , if you should be cast upon greater temptations indeed if you feel not such a belief of the evil and danger of sinning , as to possess you with some sensible hatred of it , you have need to look to your heart for the strengthening of that belief and hatred : and fear your heart with a godly preserving jealousie ; but not with tormenting , disquieting doubts . whatever your passionate hatred be , if you have a settled well-grounded resolution , to walk in obedience to the death , you may confidently & comfortably trust him for your preservation , who gave you those resolutions . . and the last sentence of this doubt , had need of great caution , before you conclude it a certain truth . it s true , that the obedience which by an ordinary temptation , such as men may expect , would be overthrown , is not well grounded and rooted before it is overthrown . but it s a great doubt whether there be not degrees of temptation possible , which would overcome the resolution and grace of the most holy , having such assistance as the spirit usually giveth believers in temptation ? and whether some temptations which overcome not a strong christian , would not overcome a weak one , who yet hath true grace ? i conclude nothing of these doubts . but i would not have you trouble your self upon confident conclusions on so doubtful grounds . this i am certain of , . that the strongest christian should take heed of temptations , and not trust to the strength of his graces , nor presume on gods preservation while he wilfully casteth himself in the mouth of dangers ; nor to be encouraged hereunto upon any perswasion of an impossibility of his falling away . o the falls , the fearful falls that i have known ( alas , how often ) the eminentest men for godliness that ever i knew , to be guilty of , by casting themselves upon temptations . i confess i will never be confident of that mans perseverance , were he the best that i know on earth , who casteth himself upon violent temptations , espe●●●●●● 〈◊〉 ●mptations of sensuality , prosperity , and seducement . . i know god hath taught us daily to watch and pray , that we enter not into temptation ; and to pray , lead us not into temptation , but deliver us from evil . ( i never understood the necessity of that petition feelingly , till i saw the examples of these seven or eight years last past . ) this being so , you must look that your perseverance should be by being preserved from temptation ; and must rather examine , whether you have that grace which will enable you to avoyd temptations , then whether you have grace enough to overcome them , if you rush into them . but if god unavoydably cast you upon them , keep up your watch and prayer , and you have no cause to trouble your self with distrustful fears . doubt xiii . i am afraid lest i have committed the unpardonable sin against the holy ghost : and then there is no hope of my salvation . answer . it seems you know not what the sin against the holy ghost is ; it is this , when a man is convinced that christ and his disciples did really work those glorious miracles which are recorded in the gospel , and yet will not believe that christ is the son of god , and his doctrine true , though sealed with all those miracles and other holy and wonderful works of the spirit , but do blasphemously maintain that they were done by the power of the devil . this is the sin against the holy ghost : and dare you say that you are guilty of this ? if you be , then you do not believe that christ is the son of god , and the messiah , and his gospel true . and then you will sure oppose him , and maintain that he was a deceiver , and that the devil was the author of all the miraculous and gracious workings of his spirit . then you will never fear his displeasure , nor call him seriously either lord or saviour ! nor tender him any service , any more then you do to mahomet . none but infidels do commit the blasphemy against the holy ghost : nor but few of them . unbelief is eminently called [ sin ] in the gospel : and that [ vnbelief ] which is maintained by blaspheming the glorious works of the holy ghost , which christ and his disciples through many years time did perform for a testimony to his truth , that is called singularly [ the sin against the holy ghost ! ] you may meet with other descriptions of this sin , which may occasion your terrour : but i am fully perswaded that this is the plain truth . doubt xiv . bvt i greatly fear lest the time of grace be past : and lest i have out sit the day of mercy , and now mercy hath wholly forsaken me . for i have oft heard ministers tell me from the word : now is the accepted time : now is the day of your visitation : to day , while it is called to day , harden not your hearts , lest god swear in his wrath that you shall not enter into his rest . but i have stood out long after . i have resisted and quenched the spirit , and now it is i fear departed from me . answer . here is sufficient matter for humiliation : but the doubting ariseth meerly from ignorance : the day of grace may in two respects be said to be over : the first ( and most properly so called ) is , when god will not accept of a sinner , though he should repent and return . this is never in this life for certain . and he that imagineth any such thing , as that it is too late while his soul is in his body , to repent and accept of christ and mercy , is meerly ignorant of the tenour and sense of the gospel : for the new law of grace doth limit no time on earth for gods accepting of a returning sinner . true faith and repentance do as surely save at the last hour of the day , as at the first . god hath said , that whosoever believeth in christ , shall not perish , but have everlasting life . he hath no where excepted late believers or repenters : shew any such exception if you can . . the second sense in which it may be said that the day of grace is over , is this : when a man hath so long resisted the spirit , that god hath given him over to wilful obstinate refusals of mercy , and of christs government , resolving that he will never give him the prevailing grace of his spirit . where note , . that this same man might still have grace as soon as any other , if he were but willing to accept christ , and grace in him . . that no man can know of himself or any other , that god hath thus finally forsaken him : for god hath given us no sign to know it by ; ( at least who sin not against the holy ghost . ) god hath not told us his secret intents concerning such . . yet some men have far greater cause to fear it then others ; especially those men , who under the most searching lively sermons , do continue secure and wilful in known wickedness ; either hating godliness and godly persons , and all that do reprove them , or at least being ●●●●pified , that they feel no more then a post the force of gods terrours , or the sweetness of his promises ; but make a jest of sinning , and think the life of godliness a needless thing . especially if they grow old in this course , i confess such have great cause to fear lest they are quite forsaken of god : for very few such are ever recovered . . and therefore it may well be said to all men , to day if you will hear his voyce harden not your hearts , &c. and , this is the acceptable time : this is the day of salvation ; both as this life is called , the day of salvation ; and because no man is certain to live another day , that he may repent ; nor yet to have grace to repent , if he live. . but what 's all this to you that do repent ? can you have cause to fear that your day of grace is over , that have received grace ? why , that is as foolish a thing , as if a man should come to the market , and buy corn , and when he hath done , go home lamenting that the market was past before he came ? or as a man should come and hear the sermon , and when he hath done , lament that the sermon was done before he came . if your day of grace be past , tell me , ( and do not wrong god ) where had you the grace of repentance ? how came you by that grace of holy des●res ? who made you willing to have christ for your lord and saviour ? so that you had rather have him , and gods favour , and a holy heart and life , then all the glory of the world ? how came you to desire that you were such a one as god would have you to be ? and to desire that all your sins were dead , and might never live in you more ? and that you were able to love god , and delight in him , and please him even in perfection ? and that you are so troubled that you cannot do it ? are these signs that your day of grace is over ? doth gods spirit breath out groans after christ and grace , within you ? and yet is the day of grace over ? nay , what if you had no grace ? do you not hear god daily offering you christ and grace ? doth he not intreat and beseech you to be reconciled unto him ( cor. . , . ) and would he not compel you to come in ? ( mat. . ) do you not feel some unquietness in your sinful condition ? and some motions and strivings at your heart to get out of it ? certainly ( though you should be one that hath yet no grace to salvation ) yet these continued offers of grace , and strivings of the spirit of christ with your heart , do shew that god hath not quite forsaken you ; and that your day of grace and visitation is not past . doubt xv. bvt i have sinned since my profession , and that even against my knowledge and conscience : i have had temptations to sin , and i have considered of the evil and danger , and yet in the very soberest deliberations , i have resolved to sin . and how can such a one have any true grace : or be saved ? answer . . if you had not true grace , god is still offering it , and ready to work it . . where do you finde in scripture that none who have true grace , do sin knowingly or deliberately ? perhaps you will say in heb. . . if we sin willfully after the knowledge of the truth , there remaineth no more sacrifice for sin , but a fearful looking for of judgement , and fire which shall devour the adversaries . ans . but you must know that it is not every wilful sin which is there mentioned ; but , as even now i told you , vnbelief is peculiarly called sin in the new testament : and the true meaning of the text is , if we utterly renounce christ by infidelity , as not being the true messiah , after we have known his truth , then &c. indeed , none sin more against knowledge then the godly when they do sin : for they know more , for the most part , then others do . and passion and sensuality ( the remnant of it which yet remaineth ) will be working strongly in your very deliberations against sin , and either perverting the judgement to doubt whether it be a sin , or whether there be any such danger in it ? or whether it be not a very little sin ? or else blinding it , that it cannot see the arguments against the sin in their full vigor : or at least , prepossessing the heart and delight , and so hindring our reasons against sin , from going down to the heart and working on the will , and so from commanding the actions of the body . this may befal a godly man and moreover , god may withdraw his grace , as he did from peter and david in their sin : and then our considerations will work but faintly , and sensuality and sinful passion will work effectually . it is scarce possible , i think , that such a man as david could be so long about so horrid a sin , and after contrive the murther of vriah ▪ and all this without deliberation , or any reasonings in himself to the contrary . . the truth is , though this be to good cause for any repenting sinner to doubt of salvation , yet it is a very grievous aggravation of sin , to commit it against knowledge and conscience , and upon consideration . and therefore i advise all that love their peace or salvation to take heed of it . for as they will finde that no sin doth deep●ier wound the conscience , and plunge the sinner into fearful perplexities ; which oft times hang on him very long ; so the oftner such zeal and passion . but let me tell you , that you may grow in these , and not grow in the body of your graces . doubtless satan himself may do much to kindle your zeal , if he do but see it voyd of sound knowledge , ( as he did in iames and iohn when they would have called for fire from heaven , but knew not what spirit they were of . ) for the doleful case of christs churches in this age hath put quite beyond dispute , that none do the devils work more effectually , nor oppose the kingdom of christ more desperately , then they that have the hottest zeal with the weakest judgements : and as fire is most excellent and necessary in the chimney , but in the thatch it is worse then the vilest dung ; so is zeal most excellent when guided by sound judgement ; but more destructive then prophane sensuality when it is let loose and misguided . on the other side , you may decay much in feeling and fervour of affections , and yet grow in grace , if you do but grow in the understanding and the will. and indeed this is the common growth which christians have in their age : examine therefore whether you have this or no. do you not understand the things of the spirit better then you formerly did ? do you not value god , christ , glory and grace at higher rates then formerly ? are you not more fully resolved to stick to christ to the death then formerly you have been ? i do not think but it would be a harder work for satan to draw you from christ to the flesh then heretofore . when the tree hath done growing in visible greatness , it groweth in rootedness . the fruit grows first in bulk and quantity , and then in mellow sweetness . are not you less censorious , and more peaceable then heretofore ? i tell you , that is a more noble growth then a great deal of austere and bitter , youthful , censorious , dividing zeal of many will prove . mark most aged experienced christians , that walk uprightly , and you will find that they quite outstrip the younger , . in experience , knowledge , prudence and foundness of judgement . . in well-setled resolutions for christ , his truth and cause . . in a love of peace , especially in the church , and a hatred of dissentions , perverse contendings and divisions . if you can shew this growth , say not that you do not grow . . but suppose you do not grow ? should you therefore deny the sincerity of your grace ? i would not perswade any soul that they grow , when they do not . but if you do not , be humbled for it , and endeavour it for the future . make it your desire and daily business , and spare not . lye not still complaining , but rouse up your soul , and see what 's amiss , and set upon neglected duties , and remove those corruptions that hinder your growth : converse with growing christians , and under quickening means : endeavour the good of other mens souls as well as your own : and then you 'l find that growth , which will silence this doubt , and do much more for you then that . doubt xvii . i am troubled with such blaspemous thoughts and temptations to vnbelief , even against god , and christ , and scripture , and the life to come , that i doubt i have no faith . answer . to be tempted is no sign of gracelesness , but to yield to the temptation : nor every yielding neither ; but to be overcome of the temptation ! most melancholy people , especially that have any knowledge in religion , are frequently haunted with blasphemous temptations . i have oft wondred that the devil should have such a power and advantage in the predominancy of that distemper . scarce one person of ten , who ever was with me in deep melancholy , either for the cure of body or mind , but hath been haunted with these blasphemous thoughts ; and that so impetuously and violently set on and followed , that it might appear to be from the devil ; yea even many that never seemed godly , or to mind any such thing before . i confess it hath been a strengthening to my own faith , to see the devil such an enemy to the christian faith , yea to the godhead it self . but perhaps you will say , it is not meer temptation from satan that i complain of ; but it takes too much with my sinful heart : i am ready to doubt oft-times whether there be a god , or whether his providence determine of the things here below ? or whether scripture be true , or the soul immortal ? &c. answ . this is a very great sin , and you ought to bewail and abhorr it , and in the name of god make not light of it , but look to it betime : but yet let me tell you , that some degree of this blasphemy and infidelity may remain with the truest saving faith. the best may say , lord i believe , help thou mine unbelief . but i will tell you my judgement ; when your unbelief is such as to be a sign of a graceless soul in the state of damnation : if your doubtings of the truth of scripture and the life to come , be so great that you will not let go the pleasures and profits of sin , and part with all , if god call you to it , in hope of that glory promised , and to escape the judgement threatned , because you look upon the things of the life to come but as uncertain things ; then is your belief no saving belief ; but your unbelief is prevalent . but if , for all your staggerings , you see so much probabil●ty of the truth of scripture and the life to come , that you are resolved to venture ( and part with , if called to it ) all worldly hopes and happiness for the hope of that promised glory , and to make it the chiefest business of your life to attain it , and do deny your self the pleasures of sin for that end ; this is a true saving faith , as is evident by its victory ; notwithstanding all the infidelity , atheism and blasphemy that is mixt with it . but again , let me advise you to take heed of this hainous sin , and bewail and detest the very least degree of it . it is dangerous when the devil strikes at the very root and heart & foundation of all your religion . there is more sinfulness and danger in this then in many other sins . and therefore let it never be motioned to your soul without abhorrence . two ways the devil hath to move it . the one is by his immediate inward suggestions : these are bad enough . the other is by his accursed instruments : and this is a far more dangerous way : whether it be by books , or by the words of men : and yet if it be by notorious wicked men or fools , the temptation is the less : but when it is by men of cunning wit , and smooth tongues , and hypocritical lives ( for far be that wickedness from me , as to call them godly , or wise or honest ) then it is the greatest snare that the devil hath to lay . o just and dreadful god! did i think one day that those that i was then praying with , and rejoycing with , and that went up with me to the house of god in familiarity , would this day be blasphemers of thy sacred name ? and deny the lord that bought them ? and deride thy holy word as a fable ? and give up themselves to the present pleasures of sin , because they believe not thy promised glory ! righteous and merciful god! that hast preserved the humble from this condemnation ! and hast permitted only the proud and sensual professors to fall into it ! and hast given them over to hellish conversations according to the nature of their hellish opinions ! that they might be rather a terror to others then a snare ! i call their doctrine and practice hellish , from its original , because it comes from the father of lyes : but not that there is any such opinion or practice in hell. he that tempts others to deny the godhead , the christian faith , the scripture , the life to come , doth no whit doubt of any one of them himself , but believes and trembles . o fearful blindness of the professors of religion , that wil hear , if not receive these blasphemies from the mouth of an apostate professor , which they would abhor if it came immediately from the devil himself . with what sad complaints and trembling do poor sinners cry out ( and not without cause ) o i am haunted with such blaspemous temptations , that i am afraid lest god should suddenly destroy me , that ever such thoughts should come into my heart : but if an instrument of the devil come and plead against the scripture or the life to come , or christ himself , they will hear him with less detestation . the devil knows that familiarity will cause us to take that from a man , which we would abhor from the devil himself immediately . i intend not to give you now a particular preservative against each of these temptations : only let me tell you , that this is the direct way to infidelity , apostacy , and the sin against the holy ghost : and if by any seducers the devil do overcome you herein , you are lost for ever , and there will be no more sacrifice for your sin , but a fearful expectation of judgment , and that fire which shal devour the adversaries of christ . doubt xviii . i have so great fears of death , and unwillingness to be with god , that i am afraid i have no grace : for if i had pauls spirit , i should be able to say with him , i desire to depart and to be with christ : whereas now no news would be to me more unwelcome . answer . there is a loathness to dye that comes from a desire to do god more service ; and another that comes from an apprehension of unreadiness , when we would fain have more assurance of salvation first : or would be fitter to meet our lord. blame not a man to be somewhat backward , that knows it must go with him for ever in heaven or hell according as he is found at death . but these two be not so much a loathness to dye , as a loathness to dye now , at this time . . there is also in all men living , good and bad , a natural abhorrence and fear of death . god hath put this into mans nature ( even in i●nocency ) to be his great means of governing the world. no man would live in ord●● or be kept in obedience , but for this . he that cares not for his own life , is master of anothers . grace doth not root out this abhorrency of death , no more then it unmanneth us : onely it restrains it from excess , and so far overcometh the violence of the passion , by the apprehensions of a better life beyond death , that a believer may the more quietly and willingly submit to it . paul himself desireth not death , but the life which followeth it ; he desireth to depart , and to be with christ : that is , he had rather be in heaven then on earth , and therefore he is contented to submit to the penal sharp passage . god doth not command you to desire death it self ; nor forbid you fearing it as an evil to nature and a punishment of sin : only he requireth you to desire the blessedness to be enjoyed after death , and that so earnestly as may make death it self the easier to you . thank god , if the fear of death be somewhat abated in you , though it be not sweetned . men may pretend what they please , but nature will abhor death as long as its nature , and as long as man is man : else temporal death had been no punishment to adam , if his innocent nature had not abhor'd it ▪ it was an evil to it . tell me but this : if death did not stand in your way to heaven , but that you could travel to heaven as easily as to london , would not you rather go thither , and be with christ , then stay in sin and vanity here on earth , so be it you were certain to be with christ ? if you can say yea to this , then it is apparent that your loathness to dye is either from the uncertainty of your salvation , or from the natural averseness to a dissolution , or both ; and not from an unwillingness to be with christ , or a preferring the vanities of this world before the blessedness of that to come . lastly , it may be god may lay that affliction on you , or use some other necessary means with you , yet before you dye , that may make you willinger then now you are . doubt xix . god layeth upon me such heavy afflictions , that i cannot believe he loves me : he writteth bitter things against me , and taketh me for his enemy : i am afflicted in my health , in my name , in my children , and nearest friends , and in my state : i live in continual poverty , or pinching distress of one kinde or other : yea my very soul is filled with his terorrs , and night and day is his hand heavy upon me . answer . i have said enough to this before : nor do i think it needful to say any more , when the holy ghost hath said so much : but only to desire you to read what he hath written in heb. . and job throughout : and psal . . and . and divers others . the next doubt is contrary . doubt . xx. i read in scripture that through many tribulations we must enter into heaven ; and that all that will live godly in christ jesus must suffer persecution : and that he that taketh not up his cross , and so followeth christ , cannot be his disciple : and that if we are not corrected , we are bastards , and not sons : but i never had any affliction from god , but have lived in constant prosperity to this day . christ saith , wo to you , when all men speak well of you : : but all men for ought i know speak well of me : and therefore i doubt of my sincerity . answer . i would not have mentioned this doubt , but that i was so foolish as to be troubled with it my self : and perhaps some others may be as foolish as i : though i think but few in these times ; our great friends have done so much to resolve them more effectually then words could have done . . some of those texts speak onely of mans duty of bearing persecution and tribulation , when god lays it on us , rather then of the event , that it shall certainly come . . yet i think it ordinarily certain and to be expected as to the event : doubtless tribulation is gods common road to heaven : every ignorant person is so well ware of this , that they delude themselves in their sufferings , saying , that god hath given them their punishment in this life , and therefore they hope he will not punish them in another . if any soul be so silly as to fear and doubt , for want of affliction ; if none else will do the cure , let them but follow my counsel , and i dare warrant them for this , and i will advise them to nothing but what is honest , yea and necessary , and what i have tried effectually upon my self : and i can assure you , it cured me , and i can give it a probatum est . and first , see that you be faithful in your duty to all sinners within your reach ; be they great or small , gentlemen or beggars , do your duty in reproving them meekly and lovingly , yet plainly and seriously , telling them of the danger of gods everlasting wrath ; and when you find them obstinate , tell the church-officers of them , that they may do their duty ; and if yet they are unreformed , they may be excluded from the churches communion , and all christian familiarity . try this course a while , and if you meet with no afflictions , and get no more fists about your ears then your own , nor more tongues against you then formerly , tell me i am mistaken . men basely bawk and shun almost all the displeasing ungrateful work of christianity of purpose , lest they should have sufferings in the flesh , and then they doubt of their sincerity for want of sufferings . my second advice is , do but stay a while in patience ( but prepare your patience for a sharper encounter ) and do not tye god to your time . he hath not told you when your afflictions shall come : if he deal easier with you then others , and give you a longer time to prepare for them , be not you offended at that , and do not quarrel with your mercies . it is about seventeen years since i was troubled with this doubt , thinking i was no son , because i was not afflicted ; and i think i have had few days without pain for this sixteen years since together , nor but few hours , if any one , for this six or seven years : and thus my scruple is removed . and if yet any be troubled with this doubt , if the churches and common trouble be any trouble to them , shall i be bold to tell them my thoughts ? ( onely understand , that i pretend not to prophesy , but to conjecture at effects by the position of their moral causes . ) i think that the righteous king of saints is even now , for our over-admiring rash zeal , and high profession , making for england so heavy an affliction and sharp a scourge , to be inflicted by seduced , proud , self-conceited professours , as neither we nor our fathers did ever yet bear : except it should prove the merciful intent of our father , onely to suffer them to ripen for their own destruction , to be a standing monument for the effectual warning of all after-ages of the church , whether pride and heady zeal may bring professors of holiness ; and when they are full ripe , to do by them as at munster and in new-england , that they may go no further , but their folly may be known to all : amen . i have told you of my thoughts of this long ago in my book of baptism . all these doubts i have here answered , that you may see how necessary it is that in all your troubles you be sure to distinguish between matter of doubting , and matter of humiliation . alas , what soul is so holy on the earth , but must daily say , forgive as our trespasses ? and cry out with paul , o wretched man that i am , who shall deliver me from this body of death ? but at the same time we may thank god through our lord jesus christ . if every sin should make us doubt , we should do nothing but doubt . i know you may easily tell a long and a sad story of your sins , how you are troubled with this and that , and many a distemper , and weak and wanting in every grace and duty , and have committed many sins : but doth it follow that therefore you have no true grace ? learn therefore to be humbled for every sin , but not to doubt of your sincerity and salvation for every sin . direction xxx . . whatsoever new doubtings do arise in your soul , see that you carefully discern whether they are such as must be resolved from the consideration of general grace , or of special grace : and especially be sure of this , that when you want or lose your certainty of sincerity and salvation , you have presently recourse to the probability of it , and lose not the comforts of that : or if you should lose the sight of a probability of special grace , yet see that you have recourse at the utmost to general grace , and never let go the comforts of that at the worst . this rule is of unspeakable necessity and use for your peace and comfort . here are three several degrees of the grounds of comfort . it is exceeding weakness for a man that is beaten from one of these holds , therefore to let go the other too : and because he cannot have the highest degree , therefore to conclude that he hath none at all . i beseech you in all your doubtings and complainings still remember the two rules here laid down . . all doubts arise not from the same cause , and therefore must not have the same cure. let the first thing which you do upon every doubt , be this : to consider whether it come from the vnbelieving or low apprehensions of the general grounds of comfort , or from the want of evidence of special grace ? for that which is a fit remedy for one of these , will do little for the cure of the other . . if your doubting be onely whether you be sincere in beli●ving , loving , hoping , repenting and obeying ? then it will not answer this doubt , though you discern never so much of gods merciful nature , or christs gracious office , or the universal sufficiency of his death and satisfaction , or the freeness and extent of the promise of pardon . for i profess considerately , that i do not know in all the body of popery concerning merits , justification , humane satisfactions , assurance or any other point about grace , for which we unchurch them , that they erre half so dangerously , as saltmarsh and such antinomians do in this one point , when they say , that christ hath repented and believed for us ; meaning ▪ it of that faith and repentance which he hath made the conditions of our salvation : and that we must no more question our own faith , then we must question christ the object of it . it will be no saving plea at the day of judgement to say , though i repented not , and believed not , yet christ dyed for me , or god is merciful , or christ repented and believed for me , or god made me a free promise and gift of salvation , if i would repent and believe . what comfort would such an answer give them ? and therefore doubtless it will not serve now to quiet any knowing christian against those doubts that arise from the want of particular evidence of special grace : though in their own place , the general grounds of comfort are of absolute necessity thereto . . on the other side , if your doubts arise from any defect in your apprehensions of general grace ; it is not your looking after marks in your self that is the way to resolve them . i told you in the beginning , that the general grounds of comfort lie in four particulars ( that square foundation which will bear up all the faith of the saints . ) first , gods merciful and unconceivably good and gracious nature , and his love to mankind . secondly , the gracious nature of the mediatour god and man , with his most gracious undertaken office of saving and reconciling . thirdly , the sufficiency of christs death and satisfaction for all the world , to save them if they will accept him and his grace : i put it in terms beyond dispute , because i would not build up believers comforts on points which godly divines do contradict ( as little as may be : ) yet i am past all doubt my self , that christ did actually make satisfaction to gods justice for all ; and that no man perisheth for want of an expiatory sacrifice , but for want of faith to believe and apply it , or for want of repentance , and yielding to recovering grace . the fourth is , the universal grant of pardon , and right to salvation , on condition of faith and repentance . if your doubt arise from the ignorance or overlooking of any of these , to these must you have recourse for your cure. where note , that all those doubts which come from the greatness of your sin , as such that you think will not therefore be forgiven , or that come from the sense of unworthiness , ( in a legal sense ) or want of merit in your self , and all your doubts whether god be willing to accept and forgive you , though you should repent and believe ; or whether any sacrifice was offered by christ for your sins ; i say , all these come from your ignorance or unbelief of some or all of the four general grounds here mentioned ; and from them must be cured . note also in a special manner , that there is a great difference between these four general grounds , and your particular evidences in point of certainty : for these four corner-stones are fast founded beyond all possibility of removal ; so that they are always of as undoubted certainty as that the heaven is over your head ; and they are immutable ; still the same . these you are commanded strictly to believe with a divine faith , as being the clearly revealed truths of god ; and if you should not believe them , yet they remain firm and true , and your unbelief should not make voyd the universal promise and grace of god. but your own evidences of special grace , are not so certain , so clear , or so immutable ; nor are you bound to believe them , but to search after them that you may know them : you are not bound by any word of god strictly to believe that you do believe , or repent , but to try and discern it . this then is the first part of this direction , that you always discover whether your troubles arise from low unbelieving or ignorant thoughts of gods mercifulness , christs gracious nature and office , general satisfaction , or the universal promise : or whether they arise from want of evidence of sincerity in your self ? and accordingly in your thoughts apply the remedy . the second part of the direction is , that you hold fast probabilities of special grace when you lose your certainty , and that you hold fast your general grounds when you lose both the former . never forget this in any of your doubts . you say , your faith and obedience have such breaches and sad defects in them , that you cannot be certain that they are sincere . suppose it be so : do you see no great likelyhood or hopes yet that they are sincere ? if you do ( as i think many christians easily may , that yet receive not a proportionable comfort ) remember that this is no small mercy , but matter of great consolation . but suppose the worst , that you see no grace in your self : yet you cannot be sure you have none : for it may be there , and you not see it . yea suppose the worst , that you were sure that you had no true ▪ grace at all , yet remember that you have still abundant cause of comfort in gods general grace . do you think you must needs despair , or give up all hope and comfort , or conclude your self irrecoverably lost , because you are graceless ? why be it known to you there is that ground of consolation in general grace that may make the hearts of the very wicked to leap for joy . do i need to prove that to you ? you know that the gospel is called glad tidings of salvation , and the preachers of it are to tell those to whom they preach it . behold we bring you tidings of great joy , and glad tidings to all people . and you know before the gospel comes to men they are miserable . if then it be glad tidings and tidings of great joy to all the unconverted where it comes , why should it not be so to you ? and where is your great joy ? if you be graceless , is it nothing to know that god is exceeding merciful , slow to anger , ready to forgive , pardoning iniquity , transgression and sin ? loving mankinde ? is it nothing to know that the lord hath brought infinite mercy and goodness down into humane flesh ? and hath taken on him the most blessed office of reconciling , and is become the lamb of god ? is it nothing to you , that all your sins have a sufficient sacrifice paid for them , so that you are certain not to perish for want of a ransom ? is it nothing to you , that god hath made such an universal grant of pardon and salvation to all that will believe : and that you are not on the terms of the meer law of works , to be judged for not obeying in perfection ? suppose you are never so certainly graceless , is it not a ground of unspeakable comfort , that you may be certain that nothing can condemn you , but a flat refusal or unwillingness to have christ and his salvation . this is a certain truth , which may comfort a man as yet unsanctified , that sin meerly as sin shall not condemn him ; nor any thing in the world , but the final obstinate refusal of the remedy , which thereby leaveth all other sin unpardoned . now i would ask you this question in your greatest fears that you are out of christ : are you willing to have christ to pardon , sanctifie , guide and save you ? or not ? if you are ; then you are a true believer , and did not know it . if you are not ; if you will but wait on gods word in hearing and reading , and consider frequently and seriously of the necessity and excellency of christ and glory , and the evil of sin , & the vanity of the world , and wil but beg earnestly of god to make you willing , you shall finde that god hath not appointed you this means in vain , & that this way will be more profitable then all your complainings . see therefore when you are at the very lowest , that you forsake not the comforts of general grace . and indeed those that deny any general grace or redemption , do leave poor christians in a very lamentable condition . for , alas , assurance of special grace ( yea or a high probability ) is not so common a thing as meer disputers against doubting have imagined . and when a poor christian is beaten from his assurance ( which few have ) he hath nothing but probabilities : and when he hath no confident probable perswasion of special grace , where is he then ? and what hath he left to support his soul ? i will not so far now meddle with that controversie , as to open further how this opinion tends to leave most christians in desperation , for all the pretences it hath found ? and i had done more , but that general redemption or satisfaction is commonly taught in the maintaining of the general sufficiency of it , though men understand not how they contradict themselves . but perhaps you will say , this is cold comfort : for i may as well argue thus , christ will damn sinners : i am a sinner , therefore he will damn me : as to argue thus , christ will save sinners : i am a sinner : therefore he will save me . i answer : there is no shew of soundness in either of these arguments . it is not a certainty that christ will save you , that can be gathered from general grace alone : that must be had from assurance of of special grace superadded to the general . but a conditional certainty you may have from general grace onely : and thus you may soundly and infallibly argue , god hath made a grant to every sinful man , of pardon and salvation through christs sacrifice , if they will but repent and believe in christ : but i am a sinful man , therefore god hath made this grant of pardon and salvation to me . direction xxxi . if god do bless you with an able , faithful , prudent , judicious pastor , take him for your guide under christ in the way to salvation ; and open to him your case and desire his advice in all your extraordinary pressing necessities , where you have found the advice of other godly friends to be insufficient : and this not once or twice only , but as often as such pressing necessities shall return . or if your own pastor be more defective for such a work , make use of some other minister of christ , who is more meet . here i have these several things to open to you . . that it is your duty to seek this direction from the guides of the church . . when and in what cases you should do this . . to what end , and how far . . what ministers they be that you should choose thereto . . in what manner you must open your case , that you may receive satisfaction . . the first hath two parts . . that you must open your case . . and that to your pastor . . the devil hath great advantage while you keep his counsel : two are better then one ; for if one of them fall he hath another to help him . it is dangerous resisting such an enemy alone . an uniting of forces oft procureth victory . god giveth others knowledge , prudence , and other gifts for our good : that so every member of the body may have need of another , and each be useful to the other . an independency of christian upon christian , is most unchristian : much more of people on their guides . it ceaseth to be a member , which is separated from the body : and to make no use of the body or fellow members , is next to separation from them . sometime bashfulness is the cause , sometimes self-confidence ( a far worse cause ; ) but whatever is the cause of christians smothering their doubts , the effects are oft sad . the disease is oft gone so far , that the cure is very difficult , before some bashful or proud or tender patients will open their disease . the very opening of a mans grief to a faithful friend , doth oft ease the heart of it self . . and that this should be done to your pastor , i will shew you further anon . . but you must understand well when this is your duty . . not in every small infirmity , which accompanies christians in their daily most watchful conversation : nor yet in every lesser doubt , which may be otherways resolved . it is a folly and a wrong to physitians to run to them for every cut finger or prick with a pin . every neighbour can help you in this . . nor except it be a weighty case indeed , go not first to a minister . but first study the case your self , and seek gods direction : if that will not serve , open your case to your nearest bosom friend that is godly and judicious . and in these two cases always go to your pastor : . in case privater means can do you no good : then god calls you to seek further . if a cut finger so fester that ordinary means will not cure it , you must go to the physician . . if the case be weighty and dangerous : for then none but the more prudent advice is to be trusted . if you be struck with a dangerous disease , i would not have you delay so long , nor wrong your self so much as to stay while you tamper with every womans medicine , but go presently to the physician . so if you either fall into any grievous sin , or any terrible pangs of conscience , or any great streights and difficulties about matters of doctrine or practice , go presently to your pastour for advice . the devil , and pride , and bashfulness will do their utmost to hinder you ; but see that they prevail not . . next consider to what end you must do this . not . either to expect that a minister can of himself create peace in you : or that all your doubts should vanish as soon as ever you have opened your mind . onely the great peacemaker , the prince of peace , can create peace in you : ascribe not to any the office of the holy ghost , to be your effectual comforter . to expect more from man then belongs to man , is the way to receive nothing from him , but to cause god to blast to you the best endeavours . . nor must you resolve to take all meerly from the word of your pastour , as if he were infallible : nor absolutely to judge of your self as he judgeth . for he may be too rigorous , or more commonly too charitable in his opinion of you : there may be much of your disposition and conversation unknown to him , which may hinder his right judging . but . you must use your pastour as the ordained instrument & messenger of the lord jesus & his spirit , appointed to speak a word in season to the weary , and to shew to man his righteousness , and to strengthen the weak hands and feeble knees , yea and more , to bind and loose on earth , as christ doth bind and loose in heaven . as christ and his spirit do onely save in the principal place , and yet ministers save souls in subordination to them as his instruments . act. . , . tim. . , . jam. . . so christ and the spirit are as principal causes the onely comforters : but his ministers are comforters under him . . and that which you must expect from them is these two things . . you must expect those fuller discoveries of gods will , then you are able to make your self , by which you may have assurance of your duty to god , and of the sense of scripture , which expresseth how god will deal with you : that so a clearer discovery of gods mind may resolve your doubts . . in the mean time till you can come to a full resolution , you may and must somewhat stay your self on the very judgement of your pastour : not as infallible ; but as a discovery of the probability of your good or bad estate : and so of your duty also . though you will not renounce your own understanding , and believe any man when you know he is deceived , or would deceive you , yet you will so far suspect your own reason , and value anothers , as to have a special regard to every mans judgement in his own profession . if the physician tell you that your disease is not dangerous , or the lawyer that your cause is good , it will more comfort you then if another man should say as much . it may much stay your heart till you can reach to clear evidences and assurance , to have a pastor that is well acquainted with you , and is faithful and judicious to tell you that he verily thinks that you are in a safe condition . . but the chief use of his advice is , not so much to tell you what he thinks of you , as to give you directions how you may judge of your self , and come out of your trouble : besides the benefit of his prayers to god for you . . next let me tell you what men you must choose to open your mind to : and they must be , . men of judgement and knowledge , and not the ignorant , be they never so honest : else they may deceive you , not knowing what they do : either for want of understanding the scripture , and the nature of grace and sin ; or for want of skill to deal with both weak consciences , and deep deceitful hearts . . they must be truly fearing god , and of experience in this great work . for a troubled soul is seldom well resolved and comforted meerly out of a book ; but from the book and experience both together . carnal or formal men will but make a jest at the doubts of a troubled christian ; or at least will give you such formal remedies as will prove no cure : either they will perswade you , as the antinomians do , that you should trust god with your soul , and never question your faith : or that you do ill to trouble your self about such things : or they will direct you onely to the comforts of general grace , and tell you onely that god is merciful , and christ dyed for sinners : which are the necessary foundations of our peace ; but will not answer particular doubts of our own sincerity and of our interest in christ : or else they will make you believe that holiness of heart and life ( which is the thing you look after ) is it that troubleth you and breeds all your scruples : or else with the papists , they will send you to your merits for comfort ; or to some vindictive penance in fastings , pilgrimages , or the like ; or to some saint departed , or angel , or to the pardons or indulgencies of the pope : or to a certain , formal , carnal devotion , to make god amends . . they must be men of downright faithfulness , that will deal plainly and freely , though not cruelly : and not like those tender surgeons that will leave the cure undone for fear of hurting : meddle not with men-pleasers and daubers , that will presently speak comfort to you as confidently as if they had known you twenty years , when perhaps they know little of your heart or case . deal not with such as resolve to humour you . . they must be men of fidelity , and well tryed to be such , that you may trust them with those secrets which you are called to reveal . . they must be men of great stayedness and wisdom , that they may neither rashly pass their judgement , nor set you upon unsound , unwarrantable or dangerous courses . . it is suspicious if they be men that are so impudent as to draw out your secrets , and scrue themselves deeper into your privatest thoughts and ways then is meet : yet a compassionate minister , when he seeth that poor christians do endanger themselves by keeping secret their troubles , or else that they hazard themselves by hiding the greatest of their sins , like achan , saul , or ananias and saphira , and so play the hypocrites ; in these cases he may and must urge them to deal openly . . above all be sure that those that you seek advice of be sound in the faith , and free from the two desperate plagues of notorious false doctrine , and separating dividing inclinations , that do but hunt about to make disciples to themselves . there are two of the former sort , and three of the latter , that i would charge you to take heed of ( and yet all is but four ) . among those that erre from the faith ( next to pagans , jews and infidels , whether ranters , seekers or socinians , which i think few sober godly men are so much in danger of , because of their extreme vileness ) i would especially have you avoyd the antinomians , being the greatest pretenders to the right comforting afflicted consciences in the world : but upon my certain knowledge i dare say they are notorious subverters of the very nature of the gospel , and that free grace which they so much talk of , and the great dishonorers of the lord jesus , whom they seem so highly to extoll . they are those mountebanks and quacksalvers that delude the world by vain ostentation , and kill more then they well cure. . next to them , take heed of the papists , who will go to rome , to saints , to angels , to merits , to the most carnal delusory means for comfort , when they should go to scripture and to heaven for it . and then take heed that you fall not into the hands of separating dividers of christs church . the most notorious and dangerous of them are of these three sorts : . the last mentioned , the papists : they are the most notorious schismaticks and separatists that ever gods church did know on earth : for my part , i think their schism is more dangerous and wicked then the rest of their false doctrine . the unmerciful , proud , self-seeking wretches would like the donatists , make us believe that god hath no true church on earth but they : and that all the christians in ethiopia , asia , germany , hungary , france , england , scotland , ireland , belgia , and the rest of the world that acknowledge not their pope of rome to be head of all the churches in the world , are none of christs churches , nor ever were . thus do they separate from all the churches on earth , and confine all religion and salvation to themselves , who so notoriously depart from christs way of salvation . indeed the extreme diligence that they use in visiting the sick , and soliciting all men to their church and way , is plainly to get themselves followers ; and they are everywhere more industrious to enlarge the popes kingdom , then christs . so far are they from studying the unity of the catholick church which they so much talk of , that they will admit none to be of that church , nor to be saved , but their own party , as if indeed the pope had the keys of heaven . indeed they are the most impudent sectaries and schismaticks on earth . . the next to them are the anabaptists , whose doctrine is not in it self so dangerous as their schism and gathering disciples so zealously to themselves : and so strange a curse of god hath followed them hitherto , as may deter any sober christian from rash adventuring on their way . even now when they are higher in the world then ever they were on earth , yet do the judicious see gods heavy judgement upon them , in their congregations and conversations . . lastly , meddle not with those commonly called separatists ; for they will make a prey of you for the increase of their party . i do not mean that you should separate from these two last , as they do from us , and have nothing to do with them , nor acknowledge them christians . but seek not their advice and make them not of your counsel . you will do as one that goes to a physician that hath the plague , to be cured of a cut finger , if you go for your comfort to any of these seducers . but if you have a pastor that is sound in the main doctrines of religion , and is studious of the unity and peace of the church , such a man you may use , though in many things mistaken ; for he will not seek to make a prey of you by drawing you to his party . let him be lutheran , calvinist , arminian , episcopal , independant , or presbyterian , so he be sound in the main , and free from division . thus i have shewed you the qualifications of these men that you must seek advice of . . let me next adde this : let them be rather pastors then private men , if it may be : and rather your own pastor then others , if they are fit . for the first consider , . it is their office to be guides of christs disciples under him , and to be spiritual physicians for the curing of souls . and experience telleth us ( and sadly of late ) what a curse followeth those that step beyond the bounds of their calling by invading this office ; and that god blesseth means to them that keep within his order , thess . , . heb. . . . not but that private men may help you in this , as a private neighbour may give you a medicine to cure your disease ; but you will not so soon trust them in any weighty case as you will the physician . . besides ministers have made it the study of their lives , and therefore are liker to understand it then others . as for those that think long study no more conducible to the knowledge of scriptures , then if men studied not at all , they may as well renounce reason , and dispute for preheminency of beasts above men , as renounce study which is but the use of reason . but it appears how considerately these men speak themselves , and whence it comes , and how much credit a sober-christian should give them ! let them read psal . . , . heb. . , , , . tim. . , , , . and tim. . . and let them return to their wits . paul commands timothy , though he was from his youth acquainted with the scriptures , meditate upon these things : give thy self wholly to them , that thy profiting may appear to all : how much need have we to do so now ? . also ministers are usually most experienced in this work : and wisdom requires you no more to trust your soul then you would do your body with an unexperienced man. . and if it may be ( he being fit ) let it be rather your own pastor then another : because it belongeth to his peculiar place and charge , to direct the souls of his own congregation . . because he is likelier to know you , and to fit his advice to your estate , as having better opportunity then others to be acquainted with your conversation . . next consider , in what manner you must open your grief , if you would have cure. . do it as truly as you can . make the matter neither better nor worse then it is . specially take heed of dealing like ananias ; pretending to open all ( as he did to give all ) when you do but open some common infirmities , and hide all the most disgraceful distempers of your heart and sins of your life . the vomit of confession must work to the bottom and fetch up that hidden sin , which is it that continueth your calamity . read mr. t. hooker in his souls preparation , concerning this confession ; who shews you the danger of not going to the bottom . . you must not go to a minister to be cured meerly by good words , as wizards do by charms ; and so think that all is well when he hath spoken comfortably to you : but you must go for directions for your own practice , that so the cure may be done by liesure when you come home . truly most even of the godly that i have known , do go to a minister for comfort , as silly people go a phys●cian for physick . if the physician could stroak them whole , or give them a penny worth of some pleasant stuff , that would cure all in an hour , then they would praise him . but alas , the cure will not be done . without cost . . nor without time and patience . . nor without taking down unpleasing medicines ; and so they let all alone . so you come to a minister for advice and comfort ; and you look that his words should comfort you before he leaves you , or at least , some short small direction to take home with you : but he tells you , if you will be cured you must more resolve against that disquieting corruption and passion ; you must more meekly submit to reproof : you must walk more watchfully and conscionably with god and men ; and then you must not give ear to the tempter , with many the like ; he gives you , as i have done here , a bill of thirty several directions , and tells you , you must practise all these . o this seems a tedious course ; you are never the nearer comfort for hearing these : it must be by long and diligent practising them . is it not a foolish patient that will come home from the physitian , and say , i have heard all that he said : but i am never the better ? so you say , i have heard all that the minister said , and i have never the more comfort . but have you done all that he bid you ? and taken all the medicines that he gave you ? alas , the cure is most to be done by your self ( under christ ) when you come home : the minister is but the physician to direct you what course to take for the cure . and then , as silly people run from one physician to another , hearing what all can say , and desirous to know what every man thinks of them , but throughly follow the advice of none , but perhaps take one medicine from one man , and one from another , and let most even of those lie by them in the box , and so perish more certainly then if they never medled with any at all : so do most troubled souls , hear what one man saith , and what another saith , and seldom throughly follow the advice of any : but when one mans words do not cure them , they say , this is not the man that god hath appointed to cure me : and so another , and that is not the man : when they should rather say , this is not the way , then this is not the man : this lazy complaining is not it that will do the work ; but faithful practising the directions given you . but i know some will say , that it is near to popish auricular confession which i here perswade christians to , and it is to bring christians under the tyranny of the priests again , and make them acquainted with all mens secrets , and masters of their consciences . answ . . to the last , i say , to the railing devil of this age , no more but , the lord rebuke thee . if any minister have wicked ends , let the god of heaven convert ▪ him , or root him out of his church , and cast him among the weeds and bryers . but is it not the known voyce of sensuality and hell , to cast reproaches upon the way and ordinances of god ? who knoweth not that it is the very office of the ministery , to be teachers and guides to men in matters of salvation ? and overseers of them ? and that they watch for their souls , as those that must give an account ? and the people therefore bound to obey them ? heb. . , . should not the shepherd know his sheep , and their strayings and diseases ? how else shall he cure them ? should not the physician hear the patient open all his disease , yea study to discover to the utmost every thing he knows ; and all little enough to the cure ? a disease unknown is unlike to be cured : and a disease well known is half cured . mr. tho. hooker saith truly , it is with many people as with some over-modest patients , who having a disease in some secret place , they will not for shame reveal it to the physician , till it be past cure , and then they must lose their lives by their modesty : so do many by their secret and more disgraceful sins . not that every man is bound to open all his sins to his pastor : but those that cannot well be otherwise cured , he must : either if the sense of the guilt cannot be removed , and true assurance of pardon obtained : or else , if power against the sin be not otherwise obtained , but that it still prevaileth : in both these cases we must go to those that god hath made our directors and guids : i am confident many a thousand souls do long strive against anger , lust , flesh-pleasing . worldliness ▪ and trouble of conscience to little purpose , who if they would but have taken gods way , and sought out for help , and opened all their case to their minister , they might have been delivered in a good measure long ago . . and for popish confession , i detest it : we would not perswade men that there is a necessity of confessing every sin to a minister before it can be pardoned . nor do we do it in a perplexed formality only at one time of the year : nor in order to popish pardons , or satisfactions : but we would have men go for physick to their souls , as they do for their bodies ; when they feel they have need ; and let me advise all christian congregations to practise this excellent duty more . see that you knock oftner at your pastors door , and ask his advice in all your pressing necessities : do not let him sit quiet in his study for you : make him know by experience that the tenth part of a ministers labor is not in the pulpit . if your sins are strong , and you have wounded conscience deep , go for his advice for a safe cure : many a mans sore festers to damnation for want of this : and poor ignorant and scandalous sinners have far more need to do this then troubled consciences . i am confident , if the people of my congregation did but do their duty for the good of their own souls in private seeking advice of their ministers and opening their cases to them , they would finde work for ten ministers at least : and yet those two that they have , have more work then they are able to do already . especially ministers in small countrey congregations , might do abundance of good this way : and their people are much too blame that they come not oftner to them for advice : this were the way to make christians indeed . the devil knows this , and therefore so envies it , that he never did more against a design in the world : he hath got the maintenance alienated that should have maintained them , that so they may have but one minister in a congregation , and then among the greater congregations this work is impossible for want of instruments : yea he is about getting down the very churches and settled ministery , if god will suffer him . he setteth his instruments to rail at priests and discipline , and to call christs yoke tyranny ; because while the garden is hedged in , he is fain with envy to look over the hedge . what if a man ( like those of our times ) should come to a town that have an epidemical pleurifie or feaver , and say , do not run l●ke fools to these physicians ; they do but cheat you , and rob your purses , and seek themselves , and seek to be lords of your lives . it s possible some do so : but if by these perswasions the silly people should lose their lives , how well had their new preacher befriended them ? such friends will those prove at last to your souls , that disswade you from obeying the guidance and discipline of your overseers , and dare call the ordinances of the lord of glory tyrannical , and reproach those that christ hath set over them . england will not have christ by his officers rule over them ; nor the several congregations will not obey him . but he will make them know before many years are past , that they refused their own mercy ; and knew not the things that belong to their peace ; and that he will be master at last in spight of malice , and the proudest of his foes . if they get by this bargain of refusing christs government , and despising his ministers , and making the peace , unity and prosperity of his church , and the souls of men , a prey to their proud misguided phansies and passions , then let them boast of the bargain , when they have tryed it . only i would intreat one thing of them : not to judge too confidently till they have seen the end . and for all you tender conscienc'd christians , whom by the ministry the lord hath begotten or confirmed to himself , as ever you will shew your selves thankful , for so great a mercy , as ever you will hold that you have got , or grow to more perfection , and attain that blessed life to which christ hath given you his ministers to conduct you , see that you stick close to a judicious , godly , faithful ministry ; and make use of them while you have them . have you strong lusts ? or deep wounds in conscience , or a heavy burthen of doubtings or distress ? seek their advice . god will have his own ordinance and officers have the chief instrumental hand in your cure . the same means oft times in another hand shall not do it . yet i would have you make use of all able private christians help also . i will tell you the reason why our ministers have not urged this so much upon you , nor so plainly acquainted their congregations with the necessity of opening your case to your minister , and seeking his advice . . some in opposition to popery have gone too far on the other extream ; perhaps sinning as deeply in neglect , as the papists do in formal excess . it is a good sign that an opinion is true , when it is near to errour . for truth is the very next step to error . the small thred of truth , runs between the close adjoyning extreams of errour . . some ministers knowing the exceeding greatnes of the burthen , are loth to put themselves upon it . this one work of giving advice to all that ought to come and open their case to us , if our people did but what they ought do for their own safety , would it self in great congregations , be more then preaching every day in the week . what then is all the rest of the work ? and how can one man , yea or five , do this to five thousand souls ? and then when it lieth undone , the malicious reproachers rail at the ministers , and accuse the people of unfitness to be church-members ; which howsoever there may be some cause of , yet not so much as they suggest ; and that unfitness would best be cured by the diligence of more labourers , which they think to cure by removing the few that do remain . . also some ministers seeing that they have more work then they can do already , think themselves uncapable of more , and therefore that its vain to put their people on it , to seek more . . some ministers are over-modest , and and think it to be unfit to desire people to open their secrets to them ; in confessing their sins and corrupt inclinations , and opening their wants : and indeed any ingenuous man will be backward to pry into the secrets of others . but when god hath made it our office under christ to be physicians to the souls of our people , it is but bloody cruelty to connive at their pride and carnal bashfulness , or hypocritical covering of their sins , and to let them dye of their disease rather then we will urge them to disclose it . . some ministers are loth to tell people of their duty in this , lest it should confirm the world in their malicious conceit , that we would be masters of mens consciences , and would lord it over them . this is as much folly and cruelty , as if the master and pilot of the ship should let the mariners govern the ship by the major vote , and run all on shelves , and drown themselves and him , and all for fear of being thought lordly and tyrannical in taking the government of the ship upon himself , and telling the mariners that it is their duty to obey him . . most godly ministers do tell people in general of the necessity of such a dependance on their teachers , as learners in the school of christ should have on them that are ushers under him the chief master ; and they do gladly give advice to those that do seek to them : but they do not so particularly and plainly acquaint people with their duty in opening to them the particular sores of their souls . it is also the policy of the devil to make people believe that their ministers are too stout , and will not stoop to a compassionate hearing of their case : especially if ministers carry themselves strangely at too great a distance from their people . i would earnestly intreat all ministers therefore to be as familiar and as much with their people as they can . papists and other seducers will insinuate themselves into their familiarity , if we be strange : if you teach them not in their houses , these will creep into their houses , and lead them captive . i perswade others of my brethren to that which my self am disabled from performing ; being by constant weakness ( besides unavoydable business ) confined to my chamber . but those that can perform it , will find this a most necessary and profitable work . and let not poor people believe the devil , who tels them that ministers are so proud , onely to discourage them from seeking their advice . go try them once before you believe it . lastly , remember this , that it is not enough that you once opened your case to your pastour ; but do it as often as necessity urgeth you to call for his advice : though not on every light occasion . live in such a dependance on the advice and guidance of your pastour ( under christ ) for your soul , as you do on the advice of the physician for your body . read mal. . . and let ministers read , , . direction xxxii . . as ever you would live in peace and comfort , and well-pleasing unto god , be sure that you understand and deeply consider wherein the height of a christian life , and the greatest part of our duty doth consist ; to wit , in a loving delight in god , and a thankful and chearful obedience to his will : and then make this your constant aim ; and be still aspiring after it , and let all other affections and endeavours be subservient unto this . this one rule well practised , would do wonders on the souls of poor christians , in dispelling all their fears and troubles , and helping not onely to a setled peace , but to live in the most comfortable state that can be expected upon earth . write therefore these two or three words deep in your understandings and memory ; that the life which god is best pleased with , and we should be always endeavouring , is , a loving delight in god through christ ; and a thankful and chearful obedience to him . i do not say , that godly sorrows , and fears , and jealousies , are no duties : but these are the great duties , to which the rest should all subserve . misapprehending the state of duty and the very nature of a christian life must needs make sad distempers in mens hearts and conversations . many christians look upon broken-heartedness , and much grieving and weeping for sin , as if it were the great thing that god delighteth in and requireth of them : and therefore they bend all their endeavours this way ; and are still striving with their hearts to break them more , and wringing their consciences to squeez out some tears ; and they think no sermon , no prayer , no meditation speeds so well with them , as that which can help them to grieve or weep . i am far from perswading men against humiliation & godly sorrow and tenderness of heart : but yet i must tell you , that this is a sore errour that you lay so much upon it , and so much overlook that great and noble work and state to which it tendeth . do you think that god hath any pleasure in your sorrows as such ? doth it do him good to see you dejected , afflicted and tormented ? alas , it is onely as your sorrows do kill your sins , and mortifie your fleshly lusts , and prepare for your peace and joys , that god regards them : because god doth speak comfortably to troubled drooping spirits , and tels them , that he delighteth in the contrite , and loveth the humble , and bindeth up the broken-hearted ; therefore men mis-understanding him , do think they should do nothing but be still breaking their own hearts : whereas god speaks it but partly to shew his hatred to the proud , and partly to shew his tender compassions to the humbled , that they might not be overwhelmed or despair . but , o christians , understand and consider , that all your sorrows are but preparatives to your joys : and that it is a higher and sweeter work that god cals you to , and would have you spend your time and strength in . . the first part of it is love. a work that is wages to it self . he that knows what it is to live in the love of god , doth know that christianity is no tormenting and discontented life . . the next part is , delight in god , and in the hopes and fore-thoughts of everlasting glory . psal . . . delight thy self in the lord , and he shall give thee the desires of thy heart : this is it that you should be bending your studies and endeavours for , that your soul might be able to delight it self in god. . the third part is thankfulness and praise ? though i say not as some , that we should be moved by no fears or desires of the reward ( that is , of god ) but act only from thankfulness ( as though we had all that we expect already ) yet let me desire you to take speciall notice of this truth ; that thankfulness must be the main principle of all gospel-obedience : and this is not onely true of the regenerate after faith ; but even the wicked themselves who are called to repent and believe , are called to do it in a glad and thankful sense of the mercy offered them in christ . all the world being fallen under gods wrath and deserved condemnation , and the lord jesus having become a sacrifice and ransom for all , and so brought all from that legal necessity of perishing which they were under , the gospel which brings them the news of this , is glad tidings of great joy to them ; and the very justifying act which they are called to , is , thankfully to accept christ as one that hath already satisfied for their sins , and will save them , if they accept him , and will follow his saving counsel , and use his saving means : and the saving work which they must proceed in , is thankfulness to obey that redeemer whom they believe in . so that as general redemption is the very foundation of the new world and its government , so thankfulness for this redemption is the very life of justifying faith , and gospel obedience . and therefore the denyal of this universal redemption ( as to the price and satisfaction ) doth both disable wicked men ( if they receive it ) from coming to christ by true justifying faith ( which is , the thankful acceptance of christ as he is offered with his benefits ; ) and this thankfulness must be for what he hath done in dying for us , as well as for what he will do in pardoning and saving us ; and it doth disable all true believers from gospel grateful obedience , when ever they lose the sight of their evidences of special grace ( which , alas , how ordinary is it with them ! ) for when they cannot have special grace in their eye to be thankful for , according to this doctrine they must have none ; because they can be no surer that christ dyed for them , then they are that themselves are sincere believers and truly sanctified . and when thankfulness for christs death and redemption ceaseth , gospel obedience ceaseth , and legal & slavish terrors do take place : though the same cannot be said of thankfulness for special renewing , pardoning grace . . the fourth part of the christian life , is chearful obedience . god loveth a chearful giver , and so he doth in every part of obedience , deut. . . because thou servedst not the lord thy god with joyfulness & with gladness of heart for the abundance of all things , thou shalt serve thy enemies in hunger & thirst , &c. will you now lay all this together , and make it for the time to come your business ? and try whether whether it will not be the truest way to comfort ? and make your life a blessed life ? will you make it your end in hearing , reading , praying and meditation to raise your soul to delight in god ? will you strive as much to work it to this delight as ever you did to work it to sorrow ? certainly you have more reason ? and certainly there is more matter of delight in the face and love of god , then in all the things in the world besides . consider but the scripture commands , and then lay to heart your duty , phil. . . rejoyce in the lord alway , and again i say rejoyce . phil. . . zech. . . joel . . isa . . . psal . . . rejoyce in the lord o ye righteous , for praise is comely for the upright . psal . . . thess . . . rejoyce evermore . pet. . , , rom. . . john . . psal . . . & . . & . . & . . & . , . & . . & . . & . . & . . & . . & . . john . . rom. . and . . the kingdom of god is in righteousness , peace and joy in the holy ghost . gal. . psal . . . be glad in the lord and rejoyce o ye righteous , and shout for joy all ye that are upright in heart . psal . . , . & . . & . . hab. . . with a hundred more the like . have you made conscience of this great duty according to its excellency and these pressing commands of god ? have you made conscience of the duties of praise , thanksgiving and cheerful obedience , as much as of grieving for sin ? perhaps you will say , i cannot do it for want of assurance : if i knew that i were one of the righteous , and upright in heart , then i could be glad and shout for joy. ans . . i have before shewed you how you may know that ; when you discover it in your self , see that you make more conscience of this duty . . you have had hopes and probabilites of your sincerity : did you endeavor to answer those probabilities in your joys ? . if you would but labour to get this delight in god , it would help you to assurance : for it would be one of your clearest evidences . o how the subtil enemy disadvantageth the gospel , by the misapprehensions and dejected spirits of believers ! it is the very design of the ever-blessed god , to glorifie love and mercy as highly in the work of redemption , as ever he glorified omnipotency in the work of creation : and he hath purposely unhindged the sabboth which was appointed to commemorate that work of power in creation , to the first day of the week , that it might be spent as a weekly day of thanksgiving and praise for the now more glorious work of redemption , that love might not only be equally admired with power , but even go before it . so that he hath laid the foundation of the kingdom of grace in love and mercy : and in love and mercy hath he framed the whole structure of the edifice : and love and mercy are written in legible indelible characters upon every piece : and the whole frame of his work and temple-service , hath he so composed , that all might be the resounding eccho's of love ; and the praise and glorious commerations of love and mercy might be the great business of our solemn assemblies : and the new creation within us , and without us , is so ordered , that love , thankfulness and delight , might be both the way and the end . and the serpent who most opposeth god where he seeketh most glory , especially the glory of his grace , doth labour so succesfully to obscure this glory , that he hath brought multitudes of poor christians to have poor low thoughts of the riches of this grace : and to set every sin of theirs against it , which should but advance it : and even to question the very foundation of the whole building , whether christ hath redeemed the world by his sacrifice ? yea he puts such a vail over the glory of the gospel , that men can hardly be brought to receive it as glad tidings , till they first have assurance of their own sanctification ! and the very nature of gods kingdom is so unknown , that some men think it to be unrighteousness and libertinism , and others to be pensive dejections , and tormenting scruples and fears ; and but few know it to be righteousness and peace and joy in the hoy ghost : and the very business of a christians life and gods service is rather taken to be scrupling , quarrelling and ve●●● our selves and the church of god , then to be love and gratitude and a delighting our souls in god and chearfully obeying him . and thus when christianity seems a thr●●dom and torment : and the service of the world , the flesh and the devil , seems the onely freedom , and quiet and delight , no wonder if the devil have more unfeigned servants then christ ; and if men tremble at the name of holiness , and fly away from religion as a mischief . what can be more contrary to its nature , and to gods design in forming it , then for the professors to live such dejected and dolorous lives ? god calls men from vexation and vanity , to high delights and peace ! and men come to god as from peace and pleasure , to vexation . all our preaching will do little to win souls from sensuality to holiness , while they look upon the sad lives of the professors of holiness ; as it will more deter a sick man from medling with a physician , to see all that he hath had in hand to lie languishing in continual pains to their death , then all his words and promises will encourage them . o what blessed lives might gods people live , if they understood the love of god in the mysterie of mans redemption ; and did addict themselves to the consideration and improvement of it , and did believingly eye the promised glory , and hereupon did make it the business of their lives , to delight their souls in him that hath loved them ! and what a wonderful success might we expect to our preaching , if the holy delights and chearful obedience of the saints did preach as clearly to the eyes of the world , as we preach loudly to their ears ? but flesh will be flesh yet a while ! and unbelief will be unbelief ! we are all too blame ! the lord forgive our overlooking his loving kindeness , and our dishonouring the glorious gospel of his son ; and our seconding satan in his contradicting of that design which hath contrived gods glory in so sweet a way . and now christian reader , let me intreat thee in the name and fear of god , hereafter better to understand and practise thy duty . thy heart is better a thousand times , in godly sorrow then in carnal mirth ( and by such sorrows it is often made better , eccles. . , , . ) but never take it to be right till it be delighting it self in god. when you kneel down in prayer , labour so to conceive of god , and bespeak him that he may be your delight : so do in hearing and reading : so do in all your meditations of god : so do in your feasting on the flesh and blood of christ at his supper . especially improve the happy opportunity of the lords day , wherein you may wholly devote your selves to this work . and i advise ministers and all christs redeemed ones , that they spend more of those days in praise and thanksgiving , especially in commemoration of the whole work of redemption ( and not of christs resurrection alone ) or else they will not answer the institution of the lord : and that they keep it as the most solemn day of thanksgiving , and be briefer on that day in their confessions and lamentations , and larger at other times ! o that the congregations of christ through the world were so well informed and animated , that the main business of their solemn assemblies on that day might be to sound forth the high praises of their redeemer ; and to begin here the praises of god and the lamb which they must perfect in heaven , for ever ! how sweet a foretaste of heaven would be then in these solemnities ! and truly , let me tell you , my brethren of the ministry , you should by private teaching and week-day sermons so further the knowledge of your people , that you might not need to spend so much of the lords day in sermons as the most godly use to do : but might bestow a greater part of it in psalms and solemn praises to our redeemer . and i could wish that the ministers of england to that end would unanimously agree on some one translation of the english psalms in meeter , better then that in common use , and if it may be , better then any yet extant ( not neglecting the poëtical sweetness under pretence of exact translating ) or at least to agree on the best now extant : ( the london ministers may do well to lead the way ) lest that blessed part of gods solemn worship , should be blemished for want either of reformation or uniformity . and in my weak judgement , if hymns and psalms of praise were new invented , as fit for the state of the gospel-church and worship ( to laud the redeemer come in the flesh , as expresly as the work of grace is now express ) as davids psalms were fitted to the former state and infancy of the church , and more obscure revelations of the mediator and his grace , it would be no sinful humane invention or addition ; nor any more want warrant , then our inventing the form and words of every sermon that we preach , and every prayer that we make , or any catechism or confession of faith : nay it may seem of so great usefulness , as to be next to a necessity . ( still provided that we force not any to the use of them that through ignorance may scruple it . ) and if there be any convenient parcels of the ancient church that are fitted to this use , they should deservedly be preferred . i do not think i digress all this while from the scope of my discourse . for doubtless if gods usual solemn worship on the lords days were more fitted and directed to a pleasant , delightful , praising way , it would do very much to frame the spirits of christians to joyfulness and thankfulness and delight in god : then which there is no greater cure for their doubtful , pensive , self-tormenting frame . o try this , christians , at the request of one that is moved by god to importune you to it ! god doth pitty you in your sorrows ! but he delighteth in you when you delight in him . see isa . . . compared with zeph. . . and if sin interpose and hinder your delights , believe it , a chearful amendment and obedience is that which will please god better then your self-tormenting fears : do not you like that servant better that will go chearfully about your work , and do it as well as he can , accounting it a recreation , and will endeavour to mend where he hath done amiss , then him that will at every step fall a crying , o i am so weak i can do nothing as i should . an humble sense of failings you will like ; but not that your servant should sit still and complain when he should be working ; nor that all your service should be performed with weeping , disquietness and lamentations ; you had rather have your servant humbly and modestly chearfull , and not alway dejected , for fear of displeasing you . o how many poor souls are overseen in this ! you might easily perceive it even by the devils opposition and temptations ! he will further you in your self-vexations ( when he cannot keep you in security and presumption ) but in amending he will hinder you with all his might . how oft have i known poor passionate creatures , that would vex and rage in anger , and break out in unseemly language , to the disquieting of all about them ; and others that would drop into other the like sins , and when they have done , lament it , and condemn themselves ; and yet would not set upon a resolute and chearful reformation ! nay , if you do but reprove them for any sin , they will sooner say , if i be so bad , god will condemn me for an hypocrite ; and so lye down in disquietness and distress ; then they will say , i see my sin , and i resolve to resist it , and i pray you warn me of it , and help me to watch against it . so that they would bring us to this pass , that either we must let them alone with their sins for fear of tormenting them , or else we must cause them to lye down in terrours . alas , poor mistaken souls ! it is neither of these that god cals for ! will you do any thing save what you should do ? must you needs be esteemed either innocent , or hypocrites , or such as shall be damned ? the thing that god would have , is this ; that you would be glad that you see your fault , and thank him that sheweth it you , and resolvedly do your best to amend it , and this in faith and chearful confidence in christ , flying to his spirit for help and victory . will you please the devil so far , and so far contradict the gracious way of christ , as that you will needs either sin still , or despair ? is there not a middle between these two ? to wit , chearful amendment ? remember that it is not your vexation or despair , but your obedience and peace that god desireth that life is most pleasing to him , which is most safe and sweet to you . if you say still , you cannot delight in god : i say again ; do but acknowledge it the great work that god requireth of you , and make it your daily aim , and care , and business , and then you will more easily and certainly attain it . but while you know not your work , or so far mistake it , as to think it consisteth more in sorrows and fears ; and never endeavour in your duties or meditations to raise your soul to a delight in god , but rather to cast down your self with still poaring on your miseries , no wonder then if you be a stranger to this life of holy delight ! by this time i find my self come up to the subject of my book of the saints rest ; wherein having said so much to direct and excite you , for the attainment of these spiritual and heavenly delights , i will referr you to it , for your help in that work ; and adde no more here , but to desire you through the course of your life to remember , that the true love of god in christ , and delight in him and thankful , chearful obedience to him , is the great work of a christian , which god is best pleased with , and which the blessed angels and saints shall be exercised in for ever . and o thou the blessed god of love , the father of mercy , the prince of peace , the spirit of consolation , compose the disquieted spirits of thy people , and the tumultuous , disjoynted state of thy churches ; and pardon our rashness , contentions and blood-guiltiness , and give us not up to the state of the wicked , who are like the raging sea , and to whom there is no peace ! lay thy command on our winds and waves , before thy shipwrackt vessel perish : and rebuke that evil spirit whose name is legion , which hath possessed so great a part of thine inheritance : send forth the spirit of judgement and meekness into thy churches ▪ and save us from our pride and ignorance with their effects : and bring our feet into the way of peace , which hitherto we have not known . o close all thy people speedily in loving consultations , and earnest enquiries after peace . let them return from their corruptions , contentions and divisions , and joyntly seek thee , asking the way to zion with their faces thitherward , saying , come , let us joyn our selves to the lord in a perpetual covenant that shall not be forgotten : blast all opposing policies and powers : say to these dead and dry bones , live. and out of these ruines do thou yet erect a city of righteousness , where thy people may dwell together , in peaceable habitations ; and in the midst thereof , a temple to thy holiness : let the materials of it be verity and purity : let the redeemer be its foundation : let love and peace cement it into vnity : let thy laver and covenant be the dores : and holiness to the lord be engraved thereon ; that buyers and sellers may be cast out , and the common and unclean may know their place ; and let no desolating abomination be there set up : but let thy people all in one name , in one faith , with one mind , and one soul , attend to thine instructions , and wait for thy laws , and submit unto thine order , and rejoyce in thy salvation : that the troubled spirits may be there exhilerated , the dark enlightned , and all may offer thee the sacrifice of praise ( without dis-affections , discords or divisions : ) that so thy people may be thy delight , and thou mayst be the chiefest . delight of thy people ; ●●d they may please thee through him that hath perfectly pleased thee . or if our expectations of this happiness on earth be too high , yet give us so much as may enlighten our eyes , and heal those corruptions which estrange us from thee , and may propagate thy truth , increase thy church , and honour thy holiness , and may quicken our desires , and strengthen us in our way , and be a fore-tast to us of the everlasting rest . luk. . . glory to god in the highest , on earth peace ▪ good will towards men . ecles . . , , . of making many books there is no end : and much study is a weariness to the flesh . let us hear the conclusion of the whole matter : fear god , and keep his commandments : for this is the whole [ duty ] of man , &c. finis . good thoughts in bad times consisting of personall meditations, scripture observations, historicall applications, mixt contemplations / by thomas fuller. fuller, thomas, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing f ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) good thoughts in bad times consisting of personall meditations, scripture observations, historicall applications, mixt contemplations / by thomas fuller. fuller, thomas, - . [ ], p. printed for thomas hunt, exeter : . reproduction of original in huntington library. eng meditations. devotional exercises. conscience. a r (wing f ). civilwar no good thoughts in bad times, consisting of personall meditations. scripture observations. historicall applications. mixt contemplations. by t fuller, thomas c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion good thoughts in bad times , consisting of personall meditations . scripture observations . historicall applications . mixt contemplations . by thomas fuller . psal. . . commune with your hearts in your chamber , and be still . exeter , printed for thomas hunt , . to the right honourable the lady dalkeith , lady governesse to her highnesse the princesse henrietta . madam , it is unsafe , in these dangerous dayes , for any to go abroad , without a convoy , or at the least a passe : my book hath both , in being dedicated to your honour . the apostle * saith , vvho planteth a vineyard & eateth not of the fruit thereof ? i am one of your honours planting , and could heartily wish , that the fruit i bring forth , were worthy to be tasted by your juditious palate . however , accept these grapes , if not for their goodnesse , for their novelty : though not sweetest rellisht , they are soonest ripe , being the first fruits of exeter presse , presented unto you . and if ever my ingratitude should forget my obligations to your honour , these black lines will turn red , and blush his unworthinesse that wrot them . in this pamphlet your ladyshippe shall praise , whatsoever you are pleased but to pardon . but i am tedious , for your honour can spare no more minutes from looking on a better book , her infant highnesse , committed to your charge . was ever more hope of worth in a lesse volume ? but o! how excellently will the same , in due time , be set forth , seeing the paper is so pure , and your ladiship the overseer to correct the presse . the continuance and encrease of whose happinesse here , and hereafter is desired in his daily devotions , who resteth your honours in all christian service . tho. fvller . personall meditations . i lord , how neer was i to danger , yet escaped ? i was upon the brink of the brink of it , yet fell not in ; they are well kept who are kept by thee . excellent archer ! thou did'st hit thy mark in missing it , as meaning to fright , not hurt me . let me not now be such a fool , as to pay my thanks to blind fortune for a favour , which the eye of providence hath bestowed upon me . rather let the narrownesse of my escape make my thankfulnesse to thy goodnesse the larger , lest my ingratitude justly cause , that whereas this arrow , but hit my hat , the next pierce my head . ii. lord . when thou shalt visit me with a sharp disease , i fear i shall be impatient . for i am cholerick by my nature , and tender by my temper , and have not been acquainted with sicknesse all my life time . i cannot expect any kind usage from that which hath been a stranger unto me . i fear i shall rave , and rage . o whither will my mind saile , when distemper shall steer it ? whither will my fancy run , when diseases shall ride it ? my tongue , which of it self is a * fire , sure will be a wilde fire , when the fournace of my mouth is made seven times hoter , with a burning feaver . but lord , though i should talk idely to my own shame , let me not talk wickedly to thy dishonour . teach me the art of patience , whilst i am well , and give me the use of it when i am sick . in that day either lighten my burthen , or strengthen my back . make me , who so often in my health , have discovered my weaknesse , presuming on my own strength , to be strong in my sicknesse when i soly rely on thy assistance . iii. lord . this morning my unseasonable visiting of a friend , disturbed him in the middest of his devotions : unhappy to hinder another mans goodnesse . if i my self build not , shall i snatch the axe , and hammer from him that doth ? yet i could willingly have wished , that rather then he should then have cut off the cable of his prayers , i had twisted my cord to it , and had joyned with him in his . devotions . how ever , to make him the best amends i may , i now request of thee , for him , whatsoever he would have requested for himself . thus he shall be no loser , if thou be pleased to hear my prayer for him , and to hearken to our saviours intercession for us both . iiii. lord . since these wofull warres began , one , formerly mine intimate acquaintance , is now turned a stranger , yea , an enemy . teach me how to behave my self towards him . must the new foe , quite justle out the old friend ? may i not with him , continue some commerce of kindnesse ? though the amity be broken on his side , may not i preserve my counter part entire ? yet how can i be kind to him , without being cruell to my self , and thy cause . o guide my shaking hand , to draw so small a line , strait , or rather because i know not how to carry my self towards him in this controversie , even be pleased to take away the subj●ct of the question , and speedily to reconcile these unnaturall differences . v. lord . my voice by nature is harsh , and untunable , and it is vaine to lavish any art to better it . can my singing of psalmes be pleasing to thy eares , which is unpleasant to my own ? yet though i cannot chaunt with the nightingale , or chirp with the black bird , i had rather chatter with the * swallow , yea , rather croke with the raven , then be altogether silent . hadst thou given me a better voice , i would have praised thee with a better voice . now what my musick wants in sweetnesse , let it have in sence , singing praises with * understanding . yea lord , create in me a new heart , ( therein to make * mellody ) and i will be contented with my old voice , untill , in thy due time , being admitted into the quire of heaven , i have another , more harmonious , bestowed upon me . vi . lord . within a little time i have heard the same precept in sundry places , and by severall preachers pressed upon me . the doctrine seemeth to haunt my soul , wither soever i turn it meets me . sure this is from thy providence , and should be for my profit . is it because i am an ill proficient in this point , that i must not turn over a new leafe , but am still kept to my old lesson ? * peter was grieved , because our saviour said unto him the third time , lovest thou me ? but i will not be offended at thy often inculcating the same precept . but rather conclude , that i am much concerned therein , and that it is thy pleasure , that the naile should be soundly fastned in me , which thou hast knockt in with so many hammers . vii . lord . before i commit a sinne , it seems to me so shallow , that i may wade thorow it dry-shod , from any guiltinesse : but when i have committed it , it often seems so deep , that i cannot escape without drowning . thus i am alwayes in the extremities : either my sinnes are so small that they need not my repentance , or so great that they cannot obtain thy pardon . lend me , o lord , a reed out of thy sanctuary , truly to measure the demension of my offences . but o! as thou revealest to me , more of my misery , reveale also more of thy mercy : lest , if my wounds , in my apprehension , gape wider then thy tents , my soul runne out at them . if my badnesse seeme bigger then thy goodnesse , but one hair's breadth , but one moment , that 's room and time enough for me to run to eternall despair . viii . lord . i do discover a fallacy , whereby i have long deceived my self . which is this : i have desired to begin my amendment , from my birth day , or from the first day of the yeer , or from some eminent festivall , that so my repentance might bear some remarkable date . but when those dayes were come , i have adjourned my amendment to some other time . thus whilst i could not agree with my self when to start , i have almost lost the running of the race . i am resolved thus to befool my self no longer . i see no day to to day , the instant time is alwayes the fittest time . in * nabuchadnezars image , the lower the members , the courser the mettall , the further off the time , the more unfit . to day is the golden opportunity , to morrow will be the silver season , next day , but the brazen one , and so long , till at last i shall come to the toes of clay , and be turned to dust . grant therefore that * to day i may hear thy voice . and if this day be obscure in the kallender , and remarkable in it self for nothing else , give me to make it memorable in my soul , thereupon , by thy assistance , begining the reformation of my life . ix . lord . i saw one , whom i knew to be notoriously bad , in great extremity . it was hard to say whether his former wickednesse or present want were the greater ; if i could have made the distinction , i could willingly have fed his person , and sterved his profanesse . this being impossible , i adventured to relieve him . for i know , that amongst many objects , all of them being in extream miseries , charity , though shooting at random , cannot misse a right mark . since , lord , the party , being recovered , is become worse then ever before . ( thus they are always impaired with affliction , who thereby are not improved . ) lord , count me not accessary to his badnesse , because i relieved him . let me not suffer harm in my self , for my desire to do good to him . yea , lord be pleased to clear my credit amongst men , that they may understand my hands according to the simplicity of my heart . i gave to him onely in hope , to keep the stock a live , that so afterwards it might be better grafted . now , finding my self deceived , my almes shall return into my own bosom . x. lord . thy servants are now praying in the church , and i am here staying at home , detayned by necessary occasions , such as are not of my seeking but of thy sending , my care could not prevent them , my power could not remove them . wherefore , though i cannot go to church , there to sit down at table with the rest of thy guests , be pleased , lord , to send me a dish of their meat , hither , and feed my soul with holy thoughts . * eldad and medad , though staying still in the camp , ( no doubt on just cause ) yet prophesied as well as the other elders . though they went not out to the spirit , the spirit came home to them . thus never any dutifull child lost his legacy for being absent at the making of his fathers will , if at the same time he were imployed about his fathers businesse . i fear too many at church , have their bodies there , and minds at home . behold in exchange my body here , and heart there . though i cannot pray with them i pray for them . yea , this comforts me , i am with thy congregation , because i would be with it . xi . lord , i trust thou hast pardoned the bad examples i have set before others , be pleased also to pardon me the sinnes which they have committed , by my bad examples . ( it is the best manners in thy court to heap requests upon requests . ) if thou hast forgiven my sinnes , the children of my corrupt nature , forgive me my grand-children also . let not the transcripts remain , since thou hast blotted out the originall . and for the time to come , blesse me with barrennesse in bad actions , and my bad actions with barrennesse in procreation , that they may never beget others , according to their likenesse . xii . lord , what faults i correct in my sonne , i commit my self : i beat him for dabling in the dirt , whil'st my own soul doth wallow in sinne : i beat him for crying to cut his own meat , yet am not my self contented with that state thy providence hath carved unto me : i beat him for crying when he is to go to sl●ep , and yet i fear i my self shall cry , when thou callest me to sleep with my fathers . alas , i am more childish then my child , and what i inflict on him , i justly deserve to receive from thee : onely here is the difference : i pray & desire that my correction on my child , may do him good , it is in thy power , lord , to effect , that thy correction on me , shall do me good . xiii . lord , i perceive my soul deeply guilty of envie . by my good will , i would have none prophesie , but mine own * moses . i had rather thy work were undon , then don better by another , then by my self . had rather thy enemies were all alive , then that i should kill but my thousand , and others their ten thousands of them . my corruption repines at other mens better parts , as if what my soul wants of them in substance she would supply in swelling . dispossesse me , lord , of this bad spirit , and turn my envie into holy emulation . let me labour to exceed them in pains , who excell me in parts , and knowing that my sword in cuting down sinne , hath a duller edge , let me strike with the greater force ; yea , make other mens gifts to be mine , by making me thankfull to thee for them ▪ it was some comfort to naomie , that wanting a sonne her self , she brought up * ruth's child in her bosom . if my soul be too old to be a mother of goodnesse , lord , make it but a dry-nurse . let me feed , and foster , and nourish , and cherish the graces in others , honouring their persons , praising their par●s , and glorifying thy name , who hast given such gifts unto them . xiiii . lord , when young , i have almost quarrelled with that petition in our liturgie , give peace in our time ▪ o lord , nee●lesse to wish for light at noon-day ; for then peace was so plentifull , no fear of famine , but suspition of a surfet thereof . and yet , how many good comments was this prayer then capable of ? give peace , that is , continue and preserve it . give peace , that is , give us hearts worthy of it , and thankfull for it . in our time , that is , all our time : for there is more besides a fair morning required to make a fair day . now i see the mother had more wisdom then her sonne . the church knew better then i , how to pray . now i am better informed of the necessity of that petition . yea , with the daughters of the * horse-leech , i have need to cry , give , give peace in our time , o lord . xv . lord , unruly souldiers command poor people to open them their doors , otherwise threatning to break in ▪ but if those in the house knew their own strength , it were easie to keep them out . seeing the doors are threatning proof , & it is not the breath of their oathes can blow the ●ocks open . yet silly souls being affrighted , they obey , and betray themselves to their violence . thus satan serves me , or rather thus i serve my self . when i cannot be forced i am fool'd out of my integrity . he cannot constrain , if i do not consent ▪ if i do but keep possession , all the posse of hell , cannot violently eject me : but i cowardly surrender to his summons . thus there needs no more to my undoing , but my self . xvi . lord , when i am to travell , i never use to provide my self , till the very tyme ; partly out of lazinesse , loath to be troubled till needs i must , partly out of pride , as presuming all necessaries for my journey will wait upon me at the instant . ( some say this is schollers fashion , and it seemes by following it , i hope to approve my self to be one ) however , it often comes to passe , that my journey is finally stopt , through the narrownesse of the time to provide for it . grant , lord , that my confess'd improvidence in temporall , may make me suspect my providence in spituall matters . * salomon saith , man goeth to his long home . short preparation will not fit so long a journey . o! let me not put it off to the last , to have my * oile to buy , when i am to burn it . but let me so dispose of my self , that when i am to dye , i may have nothing to do but to dye . xvii . lord , when in any writing , i have occasion to insert these passages , god willing , god lending me life , &c. i observe , lord , that i can scarce hold my hand from incircling these words in a parenthesis , as if they were not essentiall to the sentence , but may as well be left out , as put in . whereas indeed they are not onely of the commission at large , but so of the quorum , that without them all the rest is nothing , wherefore hereafter , i will write those words fully and fairely without any inclosure about them . let criticks censure it for bad grammer , i am sure it is good divinity . xviii . lord , many temporall matters , which i have desired , thou hast denyed me . it vext me for the present , that i wanted my will . since , considering in cold blood , i plainly perceive , had that which i desired been done , i had been undone . yea , what thou gavest me , instead of those things which i wished , though lesse toothsome to me , were more wholsome for me . forgive , i pray , my former anger , and now accept my humble thanks . lord grant me one suite , which is this ? deny me all suits which are bad for me , when i petition for what is unfitting , o let the king of heaven , make use of his negative voice . rather let me fast then have * quailes given with intent that i should be choaken in eating them . xix . lord , this day i disputed with my self , whether or no i had said my prayers this morning ; and i could not call to mind any remarkable passage , whence i could certainly conclude that i had offered my prayers unto thee . frozen affections , which left no spark of remembrance behind them . yet at last i hardly recovered one token , whence i was assured that i had said my prayers . it seems i had said them , and onely said them , rather by heart then with my heart . can i hope that thou wouldest remember my prayers , when i had almost forgotten that i had prayed ? or rather have i not cause to fear , that thou remembrest my prayers too well , to punish the coldnesse and badnesse of them ? alas , are not devotions thus done , in effect left undone . well * iacob advised his sonnes , at their second going into egypt , take double money in your hand ; peradventure it was an oversight . so , lord , i come with my second morning sacrifice : be pleased to accept it , which i desire , and endeavour to present , with a little better devotion , then i did the former . xx . lord , the motions of thy holy spirit , were formerly frequent in my heart . but , alas , of late they have been great strangers . it seems they did not like their last entertainment , they are so loath to come again . i fear they were * grieved , that either i heard them not attentively , or beleeved them not faithfully , or practised them not conscionably . if they be pleased to come again , this is all i dare promise , that they do deserve , and i do desire they should be well used . let thy holy spirit be pleased , not onely to stand before the door and * knock , but also to come in . if i do not open the door , it were too unreasonable to request such a miracle to come in , when the doors were shut , as thou did'st to the * apostles . yet let me humbly beg of thee , that thou wouldest make the iron gate of my heart open of it's own * accord . then let thy spirit be pleased to sup in my heart , i have given it an invitation , and i hope i shall give it room . but o thou that sendest the guest , send the meat also , and if i be so unmannerly , as not to make the holy spirit welcome , o! let thy effectuall grace , make me to make it welcome . xxi . lord , i confesse this morning i remembred my breakfast , but forgot my prayers . and as i have returned no praise , so thou mightest justly have afforded me no protection . yet thou hast carefully kept me to the middle of this day , and intrusted me with a new debt , before i have paid the old score . it is now noon , too late for a morning , too soon for an evening sacrifice . my corrupt heart prompts me to put off my prayers till night , but i know it too well , or rather too ill to trust it . i fear , if till night i deferre them , at night i shall forget them . be pleased therefore now to accept them ▪ lord let not a few hours the later , make a breach : especially seeing ( be it spoken , not to excuse my negligence but to implore thy pardon ) a thousand yeers in thy sight are but as yesterday . i promise hereafter by thy assistance to bring forth fruit in due season . see how i am ashamed the sun should shine on me , who now newly start in the race of my devotions , when he like a gyant hath run more then half his course in the heavens . xxii . lord , this day casually i am fallen into a bad company , & know not how i came hither or how to get hence . sure i am , not my improvidence hath run me , but thy providence hath led me into this danger . i was not wandring in any base by-path , but walking in the high way of my vocation . wherefore , lord , thou that calledst me hither , keep me here . stop their mouths that they speak no blasphemy , or stop my ears that i hear none ; or open my mouth soberly to reprove what i hear . give me to guard my self , but lord guard my guarding of my self . let not the smoak of their badnesse , put out my eyes , but the shining of my innocence lighten theirs . let me give physick to them , and not take infection from them . yea , make me the better for their badnesse . then shall their bad company , be to me like the dirt of oysters , whose mud hath sope in it , and doth rather scour , then defile . xxiii . lord , often have i thought with my self , i will sinne but this one sinne more , and then i will repent of it , and of all the rest of my sinnes together . so foolish was i , and ignorant . as if i should be more able to pay my debts , when i owe more : or as if i should say , i will wound my friend once again , and then i will lovingly shake hands with him . but what if my friend will not shake hands with me ? besides , can one commit one sin more , and but one sinne more ? unclean creatures went by couples into the * arke . grant lord , at this instant i may break off my badnesse ; otherwise thou maist justly make the last minute , wherein i do sinne on earth , to be the last minute wherein i shall sinne on earth , and the first wherein thou might'st make me suffer in another place . xxiiii . lord , the preacher this day came home to my heart . a left handed gibeonite with his * sling , hit not the mark more sure , then he my darling sinnes . i could find no fault with his sermon , save onely that it had too much truth . but this i quarrelled at , that he went farre from his text to come close to me , and so was faulty himself in telling me of my faults . thus they will creep out at small crannies , who have a mind to escape , and yet i cannot deny , but that that which he spake , ( though nothing to that portion of scripture which he had for his text ) was according to the proportion of scripture . and is not thy word in generall the text at large of every preacher ? yea , rather i should have concluded , that if he went from his text , thy goodnesse sent him to meet me . for without thy guidance it had been impossible for him so truly to have trac'd the intricate turnings of my deceitfull heart . xxv . lord , be pleased to shake my clay cottage , before thou throwest it down . may it totter a while , before it doth tumble . let me be summon'd before i am surpriz'd . deliver me from sudden death . not from sudden death , in respect of it self , for i care not how short my passage be , so it be safe . never any weary traveller complained , that he came too soon to his journeys end . but let it not be sudden in respect of me . make me alwayes ready to receive death . thus no guest comes unawares to him , who keeps a constant table . scripture-observations . i lord , in the parable of the four sorts of ground whereon the seed was sowen , the last alone proved fruitfull . there , the bad were more then the good : but amongst the servants two improved their * talents , or pounds , and * one onely buried them . there the good were more then the bad. again , amongst the ten virgins , five were wise , and five * foolish : there the good and bad were equall . i see that concerning the number of the saints , in comparison to the reprobates , no certainty can be collected from these parables . good reason , for it is not their principall purpose to meddle with that point . grant that i may never rack a scripture similie , beyond the true intent thereof . lest instead of sucking milk , i squeez blood out of it . ii. lord , thou didst intend from all eternity , to make christ the heire of all . no danger of disinheriting him , thy onely sonne , and so well deserving . yet thou sayest to him . * aske of me and i will give thee , the heathen for thine inheritance , &c. this homage he must do , for thy boon to beg it . i see thy goodnesse delights to have thy favours sued for , expecting we should crave , what thou intendest we shall have ; that so , though we cannot give a full price , we may take some paines for thy favours , and obtain them , though not for the merit , by the meanes of our petitions . iii. lord , i find that ezekiel is in his prophesies , stiled ninety times , and more , by this appellation , sonne of man , and yet surely , not once oftner then there was need for . for he had more visions then any one ( not to say then all ) of the prophets of his time . it was necessary therefore , that his mortall extraction should often be sounded in his eares , sonne of man , lest his frequent conversing with visions , might make him mistake himself , to be some angell . amongst other revelations , it was therefore needfull , to reveale him to himself ; sonne of man , lest seeing many visions might have made him blind with spirituall pride . lord , as thou increasest thy graces in me , and favours on me , so with them daily increase in my soul the monitors , and remembrancers of my mortal●ty . so shall my soul be kept in a good temper , and humble deportment towards thee . iv. lord , i read how * iacob ( then onely accompanied with his staffe ) vowed at bethell , that if thou gavest him but bread and rayment , he would make that place thy house . after his return , the condition on thy side , was overperformed , but the obligation on his part , wholy neglected : for when thou hadst made his staffe to swell , and to break into two bands , he , after his return , turn'd * purchaser , bought a field in shalem , intending there to set up his rest . but thou art pleased to be his remembrancer in a new vision , and to spur him afresh , who tired in his promise . * arise , go to bethell and make there an altar , &c. lord , if rich iacob forgot what poor iacob did promise , no wonder if i be bountifull to offer thee , in my affliction , what i am niggardly to perform in my prosperity . but o! take not advantage of the forfeitures , but be pleased to demand payment once againe . pinch me into the remembrance of my promises , that so i may reinforce my old vows with new resolutions . v. lord , i read when our saviour was examined in the high priests hall , that peter stood without , till iohn ( being his * spokes-man to the maid that kept the door ) procured his admission in . iohn meant to let him out of the cold , and not to let him in to a temptation , but his courtesie in intention , prov'd a mischief in event , and the occasion of his denying his master . o let never my kindnesse concurre in the remotest degree , to the dammage of my friend . may the chain which i sent him for an ornament , never prove his fetters . but if i should be unhappy herein , i am sure thou wilt not punish my good will , but pitty my ill successe . vi . lord , the apostle saith to the * corinthians , god will not suffer you to be tempted above what you are able . but how comes he to contradict himself , by his own confession , in his next epistle ? where , speaking of his own sicknesse , he saith , * we were pressed out of measure above strength . perchance this will be expounded by propounding another riddle of the same apostles : who praising * abraham , saith , that against hope , he beleeved in hope . that is , against carnall hope , he beleeved in spirituall hope . so the same wedge , will serve to cleave the former difficulty . paul was pressed above his human , not above his heavenly strength . grant lord , that i may not mangle , and dismember thy word , but study it intirely , comparing one place with another : for diamonds onely can cut diamonds , and no such comments on the scripture , as the scripture . vii . lord , i observe that the vulgar translation , reads the apostles precept thus , * give diligence to make your calling , and election sure by good works . but in our english testaments these words by good works are left out . it grieved me at the first to see our translation defective , but it offended me afterwards , to see the other redundant . for those words are not in the greek , which is the originall . and it is an ill work , to put good works in , to the corruption of the scripture . grant , lord , that though we leave good woorks out in the text , we may take them in , in our comment . in that exposition which our practice is to make on this precept , in our lives and conversations . viii . lord , i find the genealogie of my * saviour , strangely chequered with four remarkable changes in four immediate generations . rehoboham begat abiam ▪ that is , a bad father , begat a bad son . abiam begat asa ; that is , a bad father , a good sonne . asa begat iehosaphat ; that is , a good father a good sonne . iehosaphat begat ioram ; that is , a good father , a bad sonne . i see lord , from hence that my fathers piety cannot be entailed ; that 's bad news for me . but i see also , that actuall impiety is not always hereditary ; that 's good news for my sonne . ix . lord , when in my daily service i read davids psalmes , give me to alter the accent of my soul , according to their severall subjects : in such psalmes , wherein he confesseth his sinnes , or requesteth thy pardon or praiseth for former , or prayeth for future favours , in all these give me to raise my soul to as high a pitch as may be . but when i come to such psalms , wherein he curseth his enemies , o there let me bring my soul down to a lower note . for those words were made only to fit davids mouth ▪ i have the like breath , but not the same spirit to pronounce them . nor let me flatter my self , that it is lawfull for me , with david , to curse thine enemies , lest my deceitfull heart intitle all mine enemies to be thine , and so what was religion in david , prove malice in me , whil'st i act revenge under the pretence of piety . x. lord , i read of the two witnesses , * and when they shall have finished their testimony , the beast that ascendeth out of the bottomlesse pit , shall make warre against them , and shall overcome them , and kill them . they could not be kil'd whil'st they were doing , but when they had done their worke , during their imployment they were invincible . no better armour against the darts of death , then to be busied in thy service . why art thou so heavie , o my soul ? no malice of man can antidate my end a minute , whil'st my maker hath any work for me to do . and when all my daily task is ended , why should i grudge then to go to bed ? xi . lord , i read at the transfiguration that * peter , iames , and iohn , were admitted to behold christ ; but andrew was excluded . so again at the reviving of the daughter of the ruler of the * synagogue , these three were let in , and andrew shut out . lastly , in the * agony , the aforesaid three , were called to be witnesses thereof and still andrew left behind . yet he was peters brother , and a good man , and an apostle , why did not christ take the two pair of brothers ? was it not pitty to part them ? but me thinks i seem more offended thereat , then andrew himself was , whom i find to expresse no discontent , being pleased to be accounted a loyall subject for the generall , though he was no favourite in these particulars . give me to be pleased in my self , and thankfull to thee , for what i am , though i be not equall to others in personall perfections . for such peculiar priviledges are courtesies from thee when given , and no injuries to us when denyed . xii . lord , saint paul teacheth the art of heavenly thrift , how to make a new sermon of an old. many ( * saith he ) walk , of whom i have told you often , and now tell you weeping , that they are enemies to the crosse of christ . formerly he had told it with his tongue , but now with his tears , formerly he taught it with his words , but now with his weeping . thus new affections make an old sermon new . may i not , by the same proportion , make an old prayer new ? lord , thus long i have offered my prayer drye unto thee , now , lord , i offer it wet . then wilt thou own some new addition therein , when , though the sacrifice be the same , yet the dressing of it , is different , being steep't in his tears , who bringeth it unto thee . xiii . lord , i read of my saviour , that when he was in the wildernesse , * then the devill leaveth him , and behold angels came and ministred unto him . a great change in a little time . no twilight betwixt night and day . no purgatory-condition betwixt hell and heaven , but instantly , when out devill , in angell . such is the case of every solitary soul . it will make company for it self . a musing mind will not stand neuter a minute , but presently side with legions of good or bad thoughts . grant therefore , that my soul , which ever will have some , may never have bad company . xiv . lord , i read how cushi , and ahimaaz ran a race , who first should bring tidings of victory to david ▪ ahimaaze , though last setting forth , came first to his journeys end ; not that he had the fleeter feet , but the better brains , to chuse the way of most advantage . for the text * saith , so ahimaaz ranne by the way of the plain , and over-went cushi . prayers made to god by saints , fetch a needlesse compasse about . that is but a rough and un-even way . besides one steep passage therein , questionable whether it can be climbed up , and saints in heaven , made sensible of what we say on earth . the way of the plain , or plain way , both shortest , & surest is , call upon me , in the time of trouble . such prayers , ( though starting last ) will come first to the mark . xv . lord , this morning , i read a chapter in the bible , and therein observ'd a memorable passage , whereof i never took notice before . why now , and no sooner did i see it ? formerly , my eyes were as open , and the letters as legible . is there not a thin vaile laid over thy word , which is more rarified by reading , and at last wholly worn away ? or was it because i came with more appetite then before ? the milk was alwayes there in the brest , but the child till now was not hungry enough to find out the teat . i see the oile of thy word will never leave increasing whil'st any bring an empty barrell . the old testament , will still be a new testament to him , who comes with a fresh desire of information . xvi . lord , at the first * passeover , god kept touch with the hebrews very punctually : at the end of the four hundred and thirty yeers , in the self same day it came to passe , that all the hosts of the lord went out of the land of egypt . but at the first easter god was better then his word . having promised , that christ should lye but three dayes in the grave , his fatherly affection did runne to relieve him . by a charitable synechdoche , two pieces of dayes were counted for whole ones . god did cut the work short in * righteousnesse . thus the measure of his mercy under the law was full , but it ranne over in the gospell . xvii . lord , the * apostle diswadeth the hebrews from covetousnesse , with this argument , because god said , i will not leave thee , nor forsake thee . yet i find not , that god ever gave this promise to all the jews , but he spake it onely to * ioshua when first made commander against the canaanites . which , ( without violence to the anallogie of faith ) the apostle applyeth to all good men in generall . is it so that we are heirs apparant to all promises made to thy servants in scripture . are the charters of grace granted to them , good to me ? then will i say with iacob * i have enough . but because i cannot intitle my self to thy promises to them , except i immitate their piety to thee ; grant i may take as much care in following the one , as comfort by applying the oth●r . xviii . lord , i read that thou didst make * grasse , hearbs , & trees , the third day . as for the sunne , * moon , and stars , thou madest them on the fourth day of the creation . thus at first thou didst confute the folly of such , who maintain that all vegetables in their growth , are inslaved to a necessary , and unavoidable dependance on the influences of the starres . whereas plants were even when planets were not . it is false , that the mary-gold follows the sunne , whereas rather the sunne follows the mary-gold , as made the day before him . hereafter i will admire thee more , and fear astrologers lesse ; not affrighted with their dolefull predictions of dearth and drowth , collected from the complexions of the planets . must the earth of necessity be sad , because some ill-natured starre is sullen ? as if the grasse could not grow without asking it leave . whereas thy power , which made hearbs , before the starres , can preserve them without their propitions , yea , against their malignant aspects . xix . lord , i read how paul writing from rome , spake to * philemon , to prepare him a lodging hoping to make use thereof , yet we find not , that he ever did use it , being martyred not long after . however he was no loser , whom thou didst lodge in a higher mansion in heaven . let me alwayes be thus deceived to my advantage . i shall have no cause to complain , though i never wear the new cloaths fitted for me , if , before i put them on , death cloath me with glorious immortality . xx . lord , when our saviour sent his apostles abroad to preach , he enjoyned them in one * gospell , possesse nothing , neither shooes , nor a staffe . but it is said in another * gospell , and he commanded them , that they should take nothing , for their iourney , save a staffe onely . the reconciliation is easie . they might have a staffe , to speak them travellours , not souldiers : one to walk with , not to warre with , a staffe , which was a wand , not a weapon . but oh! in how dolefull dayes do we live , wherein ministers are not ( as formerly ) arm'd with their nakednesse , but need staves , and swords too , to defend them from violence . xxi . lord , i discover an arrant lazinesse in my soul . for when i am to read a chapter in thy bible before i begin it , i look where it endeth . and if it endeth not on the same side , i cannot keep my hands , from turning over the leaf , to measure the length thereof on the other side ; if it swels to many verses i begin to grudge . surely my heart is not rightly affected . were i truly hungry after heavenly food , i would not complain of the greatest messe of meat . scourge , lord , this lazinesse out of my soul , make the reading of thy word , not a penance , but a pleasure unto me . teach me , that as amongst many heaps of gold , all being equally pure , that is the best , which is the biggest , so i may esteem that chapter in thy word , the best that is the longest . xxii . lord , i find david making a syllogisme , in mode and figure , two propositions he perfected . * if i regard wickednesse in my heart , the lord will not hear me . but verily god hath heard me , he hath attended to the voice of my prayer . now i expected that david should have concluded thus : therefore i regard not wickednesse in my heart . but farre otherwise he concludes . blessed be god , who hath not turned away my prayer nor his mercy from me . thus david hath deceived , but not wronged me . i look't that he should have clapt the crown on his own , and he puts it on gods head . i will learn this excellent logick , for i like davids better then aristotles syllogismes , that whatsoever the premisses be , i make gods glory the conclusion . xxiii . lord , wise * agur made it his wish , give me not poverty , lest i steal , & take the name of my god in vain . he saith not , lest i steal , and be caught in the manner , and then be stockt or whipt , or branded , or forc'd to four fold restitution , or put to any other shamefull , or painfull punishment . but he saith , lest i steal , and take the name of my god in vain , that is , lest professing to serve thee , i confute a good profession , with a bad conversation . thus thy children count sinne to be the greatest smart in sin , as being more sensible of the wound they therein give to the glory of god , then of all the stripes that man may lay upon them for punishment . xxiv . lord , i read that when my saviour dispossessed the mans * sonne of a devill , he enjoyned the evil spirit to come out of him , and enter no more into him . but i find that when my saviour himself was tempted of * satan , the devill departed from him but for a sason . retreating , as it seemes , with mind to return . how came it to passe , lord , that he who expell'd him finally out of others , did not propell him so from himself . sure it doth not follow , that because he did not , he could not do it . or that he was lesse able to help himself , because he was more charitable to relieve others . no , i see my saviour was pleased to shew himself a god in other mens matters , and but a man in such cases wherein he himself was concerned . being contented still to be tempted by satan , that his suffering for us , might cause our conquering through him . xxv . iannes and * iambres the apes of moses and aaron , immitated them in turning their rods into serpents ; onely here was the difference : aarons * rod devoured their rods . that which was solid and substantiall lasted , when that which was slight , and but seeming , vanished away . thus an active fancie in all outward expressions may immitate a lively faith . for matter of language , there is nothing what grace doth do , but wit can act. onely the difference appears in the continuance : wit is but for fits and flashes , grace holds out , and is lasting ; and , good lord of thy goodnesse , give it to every one that truly desires it . historicall applications . i the english embassadour some yeers since , prevailed so farre with the turkish emperour , as to perswade him to hear some of our english musick , from which ( as from all other liberal sciences ) both he & his nation were naturally averse . but it happned that the musitians were so long in tuning their instruments , that the great turk distasting their tediousnesse , went away in discontent , before their musick began . i am affraid , that the differences , and dissentions betwixt christian churches , ( being so long in reconciling their discords ) will breed in pagans , such a disrelish of our religion , as they will not be invited to attend thereunto . ii. a sibill came to tarquinius superbus king of rome , and * * offered to sell unto him three tomes of her oracles : but he , counting the price too high , refused to buy them . away she went , and burnt one tome of them . returning , she asketh him , whether he would buy the two remaining at the same rate ; he refuseth again , counting her little better then frantick . thereupon she burns the second tome . and peremptorily asked him , whether he would give the summe demanded for the all three , for the one tome remaining ; otherwise she would burn that also , and he would dearly repent it . tarquin , admiring at her constant resolution , and conceiving some extraordinary worth contained therein , gave her her demand . there are three volumes of m●ns time ; youth , mans estate , and old age ; and ministers advise them , * redeem this time . but men conceive the rate they must give , to be unreasonable , because it will cost them the renouncing of their carnall delights . hereupon one third part of their life ( youth ) is consumed in the fire of wantonnesse . again , ministers counsell men to redeem the remaining volumes of their life . they are but derided at for their pa●nes . and mans estate is also cast away in the smoak of vanity . but preachers ought to presse peremptorily on old people , to redeem , now , or never , the last volume of their life . here is the difference : the sibill still demanded but the same rate for the rem●ining book ; but aged folk ( because of their custom in sining ) will find it harder and dearer , to redeem this , the last volume , then if they had been chapmen for all three at the first . iii. in merianith shire in * wales , there be many mountains whose hanging top come so close together , that shepheards , sitting on severall mountains may audibly discourse one with another . and yet they must go many miles , before their bodies can meet together , by the reason of the vast hollow valleys which are betwixt them . our soveraign , and the members of his parliament , at london , seem very neer agreed , in their generall and publike professions ; both are for the protestant religion ; can they draw neerer ? both are for the priviledges of parliament ; can they come closer ? both are for the liberty of the subject ; can they meet evener ? and yet , alas , there is a great gulf , and vast distance betwixt them which our sinnes have made , and god grant that our sorrow may seasonably make it up again . iv. when iohn , king of france , had communicated the order of the knighthood of the star , to some of his guard , men of mean birth and extraction , the nobility ever after disdained to be admitted into that degree , and so that order in france , was extinguished . seeing that now adayes , drinking , and swea●ing , and wantonnesse , are grown frequent , even with base beggerly people , it is high time , for men of honour , who consult with their credit , to desist from such sinnes . not that i would have noble men , invent new vices , to be in fashion with themselves alone : but forsake old sinnes , grown common with the meanest of people . v. long was this land wasted with civill warre , betwixt the two houses of york and lancaster , till the red rose became white with the blood it had lost , and the white rose , red , with the blood it had shed . at last , they were united in a happy marriage , and their joynt-titles are ●wisted together in our gracious soveraign . thus there hath been a great difference betwixt learned men , wherein the dominion over the creature is founded . some putting it in nature , others placing it in grace . but the true servants of god have an unquestioned right thereunto . seeing both nature and grace , the first and second adam , creation , and regeneration are contained in them . hence their claime is so clear , their title is so true , ignorance cannot doubt it , impudence dare not deny it . vi . the roman senators conspired against iulius caesar to kill him : that very next morning artemido●us , * caesar's friend , delivered him a paper , ( desiring him to peruse it , ) wherein the whole plot was discovered : but caesar complemented his life away , being so taken up , to return the salutations of such people as met him in the way , that he pocketed the paper , among other petitions , as unconcerned therein , and so going to the senate house , was slain . the world , flesh , and devill have a designe for the destruction of men . we ministers , bring our people a letter , gods word , wherein all the conspiracy is revealed . but who hath believed our report ? most men are so busie about worldly delights , they are not at leisure to listen to us , or read the letter , but thus , alas , runne headlong to their own ruine and destruction . vii . it is reported of philip the second , king of spain , that besieging the town of st. quintine , and being to make a breach , he was forced with his cannon to batter down a small chappell on the wall , dedicated to saint laurence . in reparation to which saint , he afterwards built and consecrated unto him that famous chappell in the escariall in spain , for workmanship , one of the wonders in the world . how many churches and chappels of the god of saint laurence , have been laid waste in england , by this wofull warre . and which is more , ( and more to be lamented ) how many living temples of the holy ghost , christian people , have therein been causelesly and cruelly destroyed . how shall our nation be ever able to make recompence for it . god of his goodnesse forgive us that dept which we of our selves are not able to satisfie . viii . in the dayes of king * edward the sixt , the l. protector march't with a powerfull army into scotland , to demand their young queen mary in marriage to our king , according to their promises . the scotch refusing to do it , were beaten by the english in musl●borough fight . one demanded of a scotch lord , ( taken prisoner in the battell ) now sir , how do you like our kings marriage with your queen . i alwayes , ( quoth he ) did like the marriage , but i do not like the wooing , that you should fetch a bride with fire and sword . it is not enough for men to propound pious proj●cts to themselves , if they go about by indirect courses to compasse them . gods own work must be done by gods own wayes . otherwise we can take no comfort in obtaining the end , if we cannot justifie the means used thereunto . ix . a sagamore , or petty king in virginia , guessing the greatnesse of other kings by his own , sent a native hither , who understood english . commanding him to score upon a long cane ( given him of purpose to be his register ) the number of english men , that thereby his master might know the strength of this our nation . landing at plimouth , a populous place , ( and which he mistook for all england ) he had no leisure to eat , for notching up the men he met . at exeter , the difficulty of his task was increased ; coming at last to london ( that forest of people ) he brake his cane in pieces , perceiving the impossibility of his imployment . some may conceive that they can reckon up the sinnes they commit in one day . perchance they may make hard shifts to summe up their notorious ill deeds : more difficult it is , to score up their wicked words . but o how infinite are their idle thoughts ! high time then , to leave off counting , and cry out with * david , who can tell how oft he offendeth , lord cleanse me from my secret sinnes . x. martin de golin , * master of the teutonick order , was taken prisoner by the prusians , and delivered bound , to be beheaded . but he perswaded his executioner ( who had him alone ) first to take off his costly cloaths , which otherwise would be spoil'd with the sprinckling of his blood . now the prisoner , being partly unbound , to be uncloath'd , and finding his arms somewhat loos'ned , strake the executioner to the ground , kil'd him afterwards with his own sword , and so regained both his life and liberty . * christ hath overcome the world , and delivered it to us , to destroy it . but we are all achans by nature ; and the babylonish garment is a bait for our covetousnesse : whil'st therefore we seek to take the plunder of this world's wardrobe , we let go the mastery we had formerly of it . and too often , that which christ's passion made our captive , our folly makes our conquerour . xi . i read how pope * pius the fourth , had a great ship richly loaden , landded at sandwich in kent , where it suddenly sunck , and so , with the sands , choaked up the harbour , that ever since that place hath been deprived of the benefit thereof . i see that happinesse , doth not alwayes attend the adventures of his holinesse . would he had carried away his ship , and left us our harbour . may his spirituall merchandize never come more into this island , but rather sinck in tiber , then saile thus farre , bringing so small good , and so great annoyance . sure he is not so happy in opening the doors of heaven , as he is unhappy to obstruct havens on earth . xii . ieffery arch-bishop of york , and base son to king henry the second , used proudly to protest by his faith , and the royalty of the king his father . to whom one said , you may sometimes , sir , as well remember what was the honesty of your mother . good men when puffed up with pride , for their heavenly extraction , and paternall descent , how they are gods sonnes by adoption , may seasonably call to mind , the corruption which they carry about them . * i have said to the worm , thou art my mother . and this consideration , will temper their soules with humility . xiii . i could both sigh , and smile , at the simplicity of a native american , sent by a spaniard , his master , with a basket of figgs , and a letter ( wherein the figgs were mentioned ) to carry them both to one of his masters friends . by the way , this messenger eat up the figgs , but delivered the letter , whereby his deed was discovered , and he soundly punished . being sent a second time on the like message , he first took the letter ( which he conceived had eyes , as well as a tongue ) and hid it in the ground , sitting himself on the place where he put it ; and then securely fell to feed on his figgs , presuming that that paper which saw nothing , could tell nothing . then taking it again out of the ground , he delivered it to his masters friend , whereby his fault was perceiv'd , and he worse beaten then before . men conceive they can manage their sinnes with secresie . but they carry about them a letter , or book rather , written by gods finger , their * conscience , bearing witnesse to all their actions . but sinners being often detected and accused , hereby grow wary at last , and to prevent this speaking paper for telling any tales , do smother , stifle and suppresse it , when they go about the committing of any wickednesse . yet conscience , ( though buried for a time in silence , ) hath afterwards a resurrection , and discovers all to their greater shame , and heavier punishment . xiv . iohn courcy , earl of vlster in ireland , endeavoured fifteen severall times , to saile over thither , and so often was beaten back again , with bad weather . at last he expostulated his case with god in a * vision , complaining of hard measure , that having built and repaired so many monasteries to god and his saints , he should have so bad successe . it was answered him , that this was but his just punishment , because he had formerly put out the image of the * trinity , out of the cathedrall church of down , and placed the picture of saint patrick in the room thereof . surely , god will not hold them guiltlesse , who justle him out of his temple , and give to saints that adoration , due alone to his divine majesty . xv . the lybians kept all woemen in common . but when a child was born , they used to send it to that man to maintain ( as father thereof ) whom the infant most resembled in his complexion . satan and my sinfull nature enter-common in my soul , in the causing of wicked thoughts . the sonnes by their faces speak their syres . proud , wanton , covetous , envious , idle thoughts , i must own to come from my self . god forgive me , it is vain to deny it , those children are so like to their father . but as for some hideous horrible thoughts , such as i start at the motion of them , being out of the road of my corruption , ( and yet which way will not that wander ? ) so that they smell of hells brimstone about them : these fall to satans lot to father them . the swarthy blacknesse of their complexion plainly shewes who begat them , not being of mine extraction , but his injection . xvi . marcus manlius deserved exceedingly well of the roman state , having valiantly defended their capitol . but afterward , falling into disfavour with the people , he was condemned to death . however the people would not be so unthankfull as to su●fer him to be executed in any place , from whence the capitoll might be beheld . for the prospect thereof prompted them with fresh remembrance of his former merits . at last , they found a low place , in the * petiline-grove , by the river-gate , where no pinacle of the capitoll could be perceived , and there he was put to death . we may admire how men can find in their hearts to sinne against god . for we can find no one place in the whole world , which is not markt with a signall character of his mercy unto us . it was said properly of the jews , but is not untrue of all christians , that they are gods vineyard . and * god fenced it , and gathered out the stones thereof , and planted it with the choisest vine , and built a tower in the middest thereof ; and also digg'd a wine-presse therein . which way can men look , and not have their eyes met with the remembrance of gods favour unto them . look about the vineyard , it is fenced , look without it , the stones are cast out ; look within it , it is planted with the choisest vine ; look above it , a tower is built in the midst thereof ; look beneath it , a wine-presse is digg'd . it is impossible for one to look any way , and to avoid the beholding of gods bounty . ungratefull man ! and as there is no place , so there is no time for us to sin , without being at that instant beholden to him . we owe to him that we are , even when we are rebellious against him . xvii . a duell was to be fought , by consent of both * kings betwixt an english , and a french lord . the aforesaid iohn courcy earl of vlster , was chosen champion for the english : a man of great stomack and strength , but lately much weak'ned by long imprisonment . wherefore , to prepare himself before hand , the king allowed him what plenty and variety of meat , he was pleased to eat . but the monsieur ( who was to encounter him ) hearing what great quantity of victuals courcy did daily devour , and thence collecting his unusuall strength , out of fear , refused to fight with him . if by the standard of their cups , and measure of their drinking , one might truly inferre souldiers strength by rules of proportion , most vast , and valiant atchievements , may justly be expected from some gallants of of these times . xiii . i have heard that the brook neer lutterworth in lestershire into which the ashes of the burnt bones of wickliffe were cast . never since doth drown the meadow about it . papists expound this to be , because god was well pleased with the sacrifice of the ashes of such a heretick . protestants ascribe it rather to proceed from the vertue of the dust of such a reverent martyr . i see t is a case for friend . such accidents signifie nothing in themselves , but according to the pleasure of interpreters . give me such solid reasons , whereon i may rest and relye . * salomon saith , the words of the wise are like nailes , fastned by the masters of the assembly . a naile is firm , and will hold driving in , and will hold driven in . send me such arguments . as for these waxen topicall devises , i shall never think worse or better of any religion for their sake . xix . alexander the * great , when a child , was check'd by his governour leonidas , for being overprofuse in spending perfumes : because on a day , being to sacrifice to the gods , he took both his hands full of frankinsence , and cast it into the fire . but afterwards , being a man , he conquered the countrey of iudaea , ( the fountaine , whence such spices did flow ) he sent leonidas a present of five hundred talents weight of frankincense , to shew him , how his former prodigality , made him thrive the better in successe , and to advise him to be no more niggardy in divine service . thus they that sow plentifully , shall reap plentifully , i see there is no such way to have a large heart , as to have a large heart . the free giving of the branches of our present estate to god , is the readiest means to have the root increased for the future . xx . the poets fable , that this was one of the labours imposed on hercules , to make clean the augeian stable , or stall rather . for therein ( they said ) were kept three thousand kine , and it had not been cleansed for thirty yeers together . but hercules , by letting the river alpheus into it , did that with ease , which before was conceived impossible . this stall , is the pure embleme of my impure soul , which hath been defiled with millions of sinnes , for more then thirty yeers together . oh! that i might by a lively faith , and unfeigned repentance , let the stream of that fountain into my soul , which is opened for iuda and ierusalem . it is impossible by all my pains to purge out my uncleannesse . which is quickly done by the rivolet of the blood of my saviour xxi . the venetians shewed the treasure of their state , being in many great coffers , full of gold and silver to the spanish ambassadour . but the ambassadour peeping under the bottome of those coffers , demanded , whether that their treasure did daily grow , and had a root for such ( saith he ) my masters treasure hath , meaning both his indies . many men have attained to a great height of piety , to be very abundant & rich therein . but all theirs is but a cistern , not fountain-grace , onely gods goodnesse hath a spring of it self , in it self . xxii . the * sidonian servants agreed amongst themselves , to chuse him to be their king , who that morning , should first see the sunne . whil'st all others were gazing on the east , one alone lookt on the west ; some admir'd , more mock't him , as if he look't on the feet , there to find the eye of the face . but he first of all discovered the light of the sunne , shining on the tops of houses . god is seen sooner , easier , clearer in his operations , then in his essence . best beheld by reflection in his creatures . for the invisible things of him , from the creation of the * world , are cleerly seen being understood by the things that are made . xxiii . an italian prince , as much delighted with the person , as grieved with the prodigality of his eldest sonne ; commanded his steward to deliver him no more money , but what the young prince should tell his own self . the young gallant fretted at his heart , that he must buy money at so dear a rate , as to have it for telling it . but , ( because there was no remedy ) he set himself to his task , and being greatly tired with telling a small summe , he brake off into this consideration . money may speedily be spent , but how tedious , and troublesome is it to tell it . and by consequence how much more difficult to get it . men may commit sinne presently , pleasantly , with much mirth , in a moment . but o that they would but seriously consider with themselves how many their offences are , and sadly fall a counting them . and if so hard truly to summe their sinnes , sure harder sincerely to sorrow for them . if to get their number be so difficult , what is it to get their pardon ? xxiv . i know the village in cambridge-shire , * wherein there was a crosse , full of imagery ; some of the images were such , as that people , not foolishly factious , but judiciously conscientious , took just exception at them . hard by , the youths of the town erected a may-pole , and to make it of proof , against any that should endeavour to cut it down , they armed it with iron , as high as any could reach . a violent wind happened to blow it down , which falling on the crosse , dashed it to pieces . it is possible , what is counted prophanesse , may accidentally correct superstition . but i could heartily wish that all pretenders to reformation , would first labour to be good themselves , before they go about the amending of others . xxv . i read that aegaeus the father of * theseus hid a sword , & a paire of shooes , under a great stone . and left word with his wife , ( whom he left with child ) that when the sonne she should bear , was able to take up that stone , weild that sword , and wear those shooes , then she should send him to him . for by these signes , he would own him for his own sonne . christ hath left in the custody of the church , our mother , the sword of the spirit , and the shooes of a christian conversation , the same , which he once wore himself , and they must fit our feet , yea , and we must take up the weight of many heavy crosses , before we can come at them . but when we shall appear before our heavenly father , bringing these tokens with us , then , and not before , he will acknowledge us to be no bastards but his true-born children . mixt contemplations . i. when i look on a leaden bullet , therein i can read both gods mercy , and mans malice . gods mercy , whose providence foreseeing , that men , of lead , would make instruments of cruelty , didst give that mettall a medicinall vertue ; as it hurts , so it also heals ; and a bullet sent in by mans hatred into a fleshly and no vitall part , will ( with ordinary care and curing ) out of a naturall charity , work it's own way out . but oh! how devillish were those men , who , to frustrate and defeat his goodnesse , and to countermand the healing power of lead , first found the champing and impoysoning of bullets . fools , who accompt themselves honoured with the shamefull title of being the inventors of evill * things , indeavouring to out-infinite gods kindnesse , with their cruelty . ii. i have heard some men ( rather causelessely captious , then judiciously criticall ) cavil at grammarians , for calling some conjunctions , disjunctive , as if this were a flat contradiction . whereas , indeed , the same particle may conjoyn words , and yet disjoyn the sence . but alas , how sad is the present condition of christians , who have a communion , disuniting . the lords supper , ordained by our saviour to conjoyn our affections , hath disjoyned our judgements . yea , it is to be feared , lest our long quarrels about the manner of his presence , cause the matter of his absence , for our want of charity to receive him . iii. i have observed , that children , when they first put on new shooes , are very curious to keep them clean . scarce will they set their foot on the ground , for fear to dirty the soles of their shooes . yea , rather they will wipe the leather clean with their coats ; and yet perchance the next day , they will trample with the same shooes in the mire up to the anckles . alas , childrens play is our earnest . on that day wherein we receive the sacrament , we are often over-precize , scrupling to say , or do , those things which lawfully we may . but we , who are more then curious that day , are not so much as carefull the next . and too often , ( what shall i say ) go on in sinne , up to the anckles , yea , our sins go * over our heads . iv. i know some men very desirous to see the devill , because they conceive such an apparition would be a confirmation of their faith . for then , by the logick of opposites , they will conclude , there is a god , because there is a devill . thus they will not believe there is a heaven , except hell it self be deposed for a witnesse thereof . surely such mens wishes are vain , and hearts are wicked : for if they will not believe , having moses , and the prophets , and the apostles , they will not believe , no , if the devill from hell appears unto them . such apparitions , were never ordained by god , as the means of faith . besides , satan will never shew himself , but to his own advantage . if , as a devill , to fright them , if as an angell of light , to flatter them , how ever to hurt them . for my part i never desire to see him . and o! ( if it were possible ) that i might never feel him in his motions , and temptations : i say , let me never see him , till the day of judgement , where he shall stand arreigned at the barre , and gods majesty sit judge on the bench , ready to condemn him . v. i observe , that antiquaries , such as prize skill above profit , ( as being rather curious , then covetous ) do preferre the brasse coyns of the roman emperours , before those in gold and silver , because there is much falsenesse and forgery daily detected , ( and more suspected ) in gold and silver meddals , as being commonly cast and counterfeited ; whereas brasse coyns , are presumed upon , as true and antient , because it will not quit cost for any to counterfeit them . plain dealing . lord , what i want in wealth may i have in sincerity . i care not how mean mettall my estate be of , if my soul have the true stamp , really impressed with the unfeigned image of the king of heaven . vi . looking on the chappell of king henry the seventh , in westminster , ( god grant i may once again see it , with the saint , who belongs to it , our soveraign , there in a wel conditioned peace ) i say looking on the outside of the chappell , i have much admired the curious workmanship thereof . it added to the wonder , that it is so shaddowed with mean houses , well nigh on all sides , that one may almost touch it , as soon as see it . such a structure needed no bace buildings about it , as foiles to set it off . rather this chappell may passe for the embleme of a great worth , living in a private way . how is he pleased with his own obscurity , whil'st others , of lesse desert , make greater shew . and whil'st proud people stretch out their plumes in o●tentation , he useth their vanity for his shelter ; more pleased to have worth , then to h●ve others take notice of it . vii . the mariners at sea count it the sweetest perfume , when the water in the keel of their ship doth stinke . for hence they conclude , that it is but little , and long since i ak't in . but it is wofull with them , when the water is felt before it is smelt , as fresh flowing in upon them , in abundance . it is the best savour in a christian soul , when his sinnes are loathsome and offensive unto him . an happy token that there hath not been of late in him any insensible supply of hainous offences , because his stale sinnes , are still his new and daily sorrow . viii . i have sometimes considered in what a troublesome case is that chamberlain , in an inne , who being but one , is to give attendance to many guests . for suppose them all in one chamber , yet if one shall command him to come to the window , and the other to the table , and another to the bed , and another to the chimney , and another to come up stairs , and another to go down stairs , and all in the same instant , how would he be distracted to please them all . and yet such is the sad condition of my soul , by nature ; not onely a servant but a slave unto sin . pride calls me to the window , gluttony to the table , wantonnesse to the bed , lazinesse , to the chimney , ambition commands me to go up stairs , and covetousnesse to come down . vices i see , are as well contrary to themselves , as to vertue . free me , lord , from this distracted case , fetch me from being sinnes servant to be thine , whose service is perfect freedom , for thou art but one and ever the same ; and alwayes enjoynes commands agreeable to themselves , thy glory , and my good . ix . i have observed , that towns , which have been casually burnt , have been built again more beautifull then before : mud-walls , afterwards made of stone ; and roofs , formerly but thatch't , after advanced to be tiled . the * apostle tels me , that i must not think strange concerning the fiery triall which is to happen unto me . may i likewise prove improved by it . let my renewed soul , which grows out of the ashes of the old man , be a more firm fabrick , and stronger , structure : so shall affliction be my advantage . x. our saviour saith , * when thou doest almes , let not thy left hand know , what thy right hand doth . yet one may generally observe , that almes-houses are commonly built by high-way-sides , the ready road to ostentation . how ever , farre be it from me , to make bad comments on their bounty : i rather interpret it , that they place those houses so publikely , thereby not to gain applause , but immitation . yea , let those , who will plant pious works , have the liberty to choose their own ground . especially in this age , wherein we are likely , neither in by wayes or high-wayes to have any works of mercy , till the whole kingdom be speedily turned into one great hospitall , and gods charity onely able to relieve us . xi . how wrangling and litigious were we in the time of peace ? how many actions were created of nothing , suits we had commenced , about a mouthfull of grasse , or a handfull of hey . now he , who formerly would sue his neighbour , for pedibus ambulando , can behold his whole feild lying waste , and must be content . we see our goods taken from us , and dare say nothing , not so much as seeking any legall redresse , because certain not to find it . may we be restored in due time to our former properties , but not to our former peevishnesse . and when law , shall be again awaked ( or rather revived ) let us expresse our thanks to god , for so great a gift by using it not wantonly , ( as formerly in vexing our neighbours about trifles ) but soberly to right our selves in matters of moment . xii . almost twenty yeers since i heard a profane jest , and still remember it . how many pious passages , of farre later date , have i forgotten ? it seems my soul is like a filthy pond , wherein fish dye soon , and froggs live long . lord , raze this profane jest out of my memory . leave not a letter thereof behind , lest my corruption ( an apt scholler ) guesse it out again , and be pleased to write some pious meditation in the place thereof . and grant , lord , that for the time to come , ( because such bad guests are easier kept out , then cast out ) that i may be carefull , not to admit , what i find so difficult to expell . xiii . i perceive there is in the world a good nature , falsely so called , as being nothing else , but a facill and flexible disposition , wax for every impression . what others are so bold to beg , they are so bashfull as not to deny . such osiers , can never make beams to bear stresse , in church and state . if this be good nature , let me alwayes be a clown . if this be good fellowship , let me alwayes be a churle . give me to set a sturdy porter before my soul , who may not equally open to every commer . i cannot conceive , how he can be a friend to any , who is a friend to all , and the worst foe to himself . xiv . ha , is the interjection of laughter . ah , is an interjection of sorrow . the difference betwixt them very small , as consisting onely in the transposition of what is no substantiall letter , but a bare aspiration . how quickly in the age of a minute , in the very turning of a breath , is our mirth chang'd into mourning . xv . i have a great friend , whom i endeavour and desire to please , but hitherto all in vain : the more i seek , the further off i am , from finding his favour . whence comes this miscarriage ? are not my applications to man , more frequent then my addresses to my maker ? do i not love his smiles , more then i fear heavens frowns ? i confesse , to my shame , that sometimes his anger hath grieved me more then my sinnes . hereafter , by thy assistance , i will labour to approve my wayes in gods presence ; so shall i either have , or not need his friendship , and either please him with more ease , or displease him ▪ with lesse danger . xvi . this nation is scourged with a wasting warre . our sinnes were ripe ; god could no longer be just , if we were prosperous . blessed be his name , that i have suffered my share in the calamities of my countrey . had i poised my self so politickly betwixt both parties , that i had suffered from neither , yet could i have took no contentment in my safe escaping . for why should i , equally ingaged with others in sinning , be exempted above them from the punishment . and seeing the bitter cup , which my brethren have pledg'd , to passe by me , i should fear it would be fill'd again , and returned double , for me to drink it . yea , i should suspect , that i were reserved alone , for a greater shame and sorrow . it is therefore some comfort that i draw in the same yoak with my neighbours , & with them joyntly bear the burthen which our sins joyntly brought upon us . xvii . when , in my privat prayers , i have been to confesse my bosome sins unto god , i have been loath to speak them aloud . fearing ( though no men could ) yet that the devill would over-hear me , and make use of my words against me . it being probable , that when i have discovered the weakest part of my soul , he would assault me there . yet , since i have considered , that therein i shall tell satan no news , which he knew not before . surely i have not managed my secret sinnes with such privacy , but that he , from some circumstances , collected what they were . though the fire was within , he saw some smoake without . wherefore , for the future , i am resolved , to acknowledge my darling faults , though alone , yet aloud ; that the devill who rejoyced in , partly , knowing of my sins , may be grieved more by hearing the expression of my sorrow . as for any advantage he may make from my confession , this comforts me ▪ gods goodnesse in assisting me , will be above satans malice in assaulting me . xviii . in the mid'st of my morning prayers , i had a good meditation , which since i have forgotten . thus much i remember of it , that it was pious in it self , but not proper for that time . for it took much from my devotion , and added nothing to my instruction , and my soul , not able to intend two things at once , abated of it's fervency in praying . thus snatching at two . imployments , i held neither well . sure this meditation came not from him , who is the god of order . he useth to fasten all his nailes , and not to drive out one with another . if the same meditation return again , when i have leisure , and room to receive it , i will say it is of his sending , who so mustereth , and marshalleth all good actions , that like the souldiers in his army , mentioned in the * prophet . they shall not thrust one another , they shall walk every one in his own path. xix . when i go speedily in any action . lord give me to call my soul to an account . it is a shrewd suspition , that my bowle runnes down-hill , because it runnes so fast . and lord , when i go in an unlawfull way , start some rubbs to stop me , let my foot slip or stumble . and give me the grace to understand the language of the lets thou throwest in my way . thou hast promised , * i will hedge up thy way . lord be pleased to make the hedge high enough , and thick enough , that if i be so mad , as to adventure to climbe over it , i may not onely soundly rake my cloaths , but rend my flesh : yea , let me rather be caught , and stick in the hedge , then breaking in thorow it , fall on the other side into the deep ditch of eternall damnation . xx . coming hastily into a chamber , i had almost thrown down a christall hour-glasse : fear , lest i had , made me grieve , as if i had broken it : but , alas , how much pretious time have i cast away , without any regret . the hour-glasse was but christall , each hour a pearl ; that but like to be broken , this lost outright ; that but casually , this done wilfully . a better hour-glasse might be bought : but time lost once , lost ever . thus we grieve more , for toyes then for treasure . lord , give me an hour-glasse , not to be by me , but to be in me . teach me to number my * dayes . an hour-glasse , to turn me , that i may apply my heart unto wisdom . xxi . when a child , i loved to look on the pictures in the book of martyrs . i thought that there the martyres at the stake , seemed like the three children in the fiery * fournace , ever since i had known them there , not one hair more of their head was burnt , nor any smell of the fire singeing of their cloaths . this made me think martyrdom was nothing . but o , though the lion be painted fiercer then he is , the fire is farre fiercer then it is painted . thus it is easie for one to endure an affliction , as hee limnes it out in his own fancie , and represents it to himself but in a bare speculation . but when it is brought indeed , and laied home to us , there must be the man , yea , there must be more then the man , yea , there must be god to assist the man to undergo it . xxii . travelling on the plain , ( which notwithstanding hath its risings and fallings ) i discovered salisbury steeple many miles off : coming to a declivity , i lost the sight thereof : but climbing up the next hill , the steeple grew out of the ground again . yea , i often found it , and lost it , till at last , i came safely to it , and took my lodging neer it . it fareth thus with us , whilst we are way-fairing to heaven , mounted on the * pisgat top of some good meditation , we get a glimps of our celestiall canaan . but when , either on the flat of an ordinary temper , or in the fall of an extraordinary temptation , we lose the view thereof . thus , in the sight of our soul , heaven is discovered , covered & recovered , till , though late , at last , though slowly , surely , we arrive at the haven of our happinesse . xxiii . lord , i find my self in the latitude of a feaver . i am neither well , nor ill . not so well , that i have any mind to be merry with my friends , nor so ill that my friends have any cause to condole with me . i am a probationer in point of my health . as i shall behave my self , so i may be either expelled out of it , or admitted into it . lord , let my distemper stop here , & go on further . shoot not thy murthering pieces against that clay-castle , which surrendreth it self at thy first summons . o spare me a little ! that i may recover my strength . i begge not to be forgiven , but to be forborn my debt to nature . and i onely do crave time , for a while , till i be better fitted , and furnished to pay it . xxiv . it seemed strange to me when i was told , that aqua-vitae ( which restores life to others ) should it self be made of the droppings of dead beer . and that strong-waters should be extracted out of the dreggs ( almost ) of small beer . surely many other excellent ingredients , must concurre , and much art must be used in the distillation . despair not then , o my soul ! no extraction is impossible , where the chymist is infinite . he that is all in all , can produce any thing , out of any thing . and he can make my soul , which by nature is setled on his * lees , and dead in sinne , to be quickned by the infusion of his grace , and purified into a pious disposition . xxv . lord , how easie is pen and paper-piety for one to write religiously . i will not say it costeth nothing , b●t it is farre cheaper to work one's head , then ones heart to goodnesse . some , perchance , may guesse me to be good by my writings , and so i shall deceive my reader . but if i do not desire to be good , i most of all deceive my self . i can make an hundred meditations , sooner then subdue the least sinne in my soul . yea , i was once in the mind , never to write more ; for fear lest my writings at the last day prove records against me . and yet why should i not write ? that by reading my own book , the disproportion betwixt my lines and my life , may make me blush my self , ( if not into goodnesse ) into lesse badnesse then i would do otherwise . that so my writings may condemne me , and make me to condemne my self , that so god may be moved to acquit me . finis . notes, typically marginal, from the original text notes for div a e- * cor. . . notes for div a e- * iames . * isaiah . . * psal. . * ephes. . . * ioh. . * dan. . . * psal. . . * num. . . * num. . . * ruth . . . * prov. . . * eccles. . . * mat. . . * num. . . * gen. . . * ephes. . * revel. . . * ioh. . . * acts . . * gen. . . * iudges . . notes for div a e- matth. . . * matth. . . * luke . . * matth. . . * psal. . . * gen. . * gen. . * gen. . * iohn . . . * cor. . . * cor. . * rom. . . * pet. . * matth. . , . * rev. . * matth. . . * mark . . . * mark . . . * phil. . . * matth. . . * sam. . . * exod. . . * rom. . . * heb. . * iosh. . . * gen. . * gen. . . * gen. . . * philemon . verse . * matth. . . * mark . . . * psal. . * pro. . * mark . . . * luke . . . * tim. . . * exod. . . notes for div a e- * m. varro , solinus , plinius , halicar. . &c. * ephes. . . * giraldus cambrensis . & cambder , in the description of th●t shire . * plutarch . in iul. caesar . * sir iohn heywood ▪ in the life of edward the . * psal. . . * munsters cosmography . book . page * iohn . * cambden brit : in kent . gualterus mappaeus de nugis curialium . * iob. . . * rom. . . * annales hybernici , in anno . & cambdens britt . pag. . * lawfully i presume to apply a popish vision to confute a popish practice . * livie libro sexto , cap. . * isai. . . * annales hybernici , in anno . & cambdens britt . pag. . * eccles. . . * plutarch . in the life of alex. the great . * iustin. lib. . pag. . * ●om . . . * cotenham . * plutarch . in theseo notes for div a e- * rom. . . * psal. . . * pet. . . * matt. . * ioel . . * hosea . . . * psal. . . * dan. . . * deut. . . * zeph. . . conscience the best friend upon earth: or, the happy effects of keeping a good conscience very useful for this age. by henry stubbes, minister of the gospel. stubbes, henry, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) conscience the best friend upon earth: or, the happy effects of keeping a good conscience very useful for this age. by henry stubbes, minister of the gospel. stubbes, henry, ?- . [ ], , [ ] p. printed and are to be sold by john hancock at the sign of the three bibles in popes head alley in cornhill, london : . advertisements bound at end. imperfect; pages stained and torn affecting legibility. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- sermons -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion conscience the best friend upon earth or , the happy effects of keeping a good conscience . very useful for this age. by henry stvbbes , minister of the gospel . acts . . i have lived in all good conscience before god untill this day . london , printed and are to be sold by john hancock at the sign of the three bibles in popes head alley in cornhill . . to the readers conscience . conscience ; how thou wilt take it i know not : however i have adventured to write a few lines unto thee , because i know thou art well acquainted with my reader , and canst do much with him if thou wilt ; and if thou be a good conscience thou wilt . naturally good i know thou art , i would hope that thou art spiritually good , purged from dead works by the bloud of christ , heb. . . and made good by the power of the resurrection of jesus christ , pet. . . and art able to give a reason by thy hope to be saved , pet. . , . and that thou standest upon thy watch and ward against sin , satan , and the world , tim. . , . however thou art naturally good ; something thou hast retained since the fall , all is not lost : reason , knowledge , and the power of reflection thou hast ; and to speak according to thy knowledge , and to tell every one with whom thou hast to do the truth how 't is with them , is thy essential property . even those ( john . , . ) that tempted christ , that they might have something to accuse him of , were convicted of their consciences ; their consciences dealt plainly with them , and told them the truth , that they were not without sin . conscience , thou art the candle of the lord searching the inward parts , the most secret thoughts , desires , and intents of the heart , prov. . . according to that of the apostle , cor. . . what man knoweth the things of a man , save the spirit of a man within him ? thou didst tell pharaoh that he was wicked , exod. . . and josephs brethren , that they were guilty , gen. . . and judas that he had sinned in betraying innocent bloud , matth. , . i pray thee do as much for my reader if thou see cause for it . it may be thou art a well read conscience in the law of god , enlightned and rightly informed : if thou be so , thou knowest my readers estate godward , whether good or bad , in the state of grace or nature . thou must needs know , for thou art always at home with him , and there is not a thought in his heart but thou art privy to it , nor a word in his tongue but thou hearest it , nor a work of his hand but thou seest it . god hath made thee his spy and overseer , that so thou mayst be a true witness for or against him . conscience , thou canst tell whether my reader be a child of wrath , as he was born , eph. . . or whether he be born again , and so be a child of god by faith in jesus christ , gal. . . thou canst tell whether he be as yet to this day in the gall of bitterness and bond of iniquity , as he acts . . thou canst tell whether he be in the flesh , and do live after the flesh , or no. whether he be the same that ever he was , or whether he be a new creature , the workmanship of god by a second creation , born of god and of the spirit , sanctified throughout , cleansed from filthiness of flesh and spirit . whether he worship god in spirit and truth . whether he have onely the form of godliness , or the power also . whether he be a christian outwardly onely , or inwardly also . whether a hearer onely , or a doer also . whether he have onely a name to live , or be alive indeed . whether he be barren and unfruitful , or fuitful in every good work . whether his knowledge be effective and operative , and so saving . whether his faith be unfeigned , the faith of gods elect , working , purifying , conquering . whether his repentance be repentance unto life , bearing the fruits of carefulness , clearing , indignation , fear , vehement desire , zeal , revenge , cor. . . whether his obedience be universal . whether he esteem all gods precepts concerning all things to be right , and whether he hate every salfe way , psal. . . conscience , thou canst tell whether my reader have laid aside all malice and all guile , and hypocrisies , and envies , and evil speakings , as he is required , pet. . . whether he desires the since●e milk of the word , that he may grow thereby , ver . . and whether he do grow or not . whether he be contented with what he hath attained , or whether he press forward , after pauls example , phil. . , . whether he make religion the greatest business he has to do in the world . whether gods word be his rule in all . whether gods glory be his end in all . whether he seek his own things , or the things of christ , most . whether his heart be godward , christward , heavenward . whether his conversation be in heaven , and his affections upon things above . whether he have oyl in his vessel as well as in his lamp . whether he can prove his vnion with christ. whether he has made his calling and election sure . whether he be yet made meet for the inheritance of the saints in light . whether he love the appearing of christ. and conscience thou canst tell me whether my reader does live by the faith of the son of god , as paul did , gal . . whether he shew out of a good conversation his works with meekness of wisdom , janies . . what work and labour of love he hath shewed towards the name of christ , whether he have ministred to the saints , and do minister , heb. . . whether he fulfill all the wills of god , as david did , acts . . whether he follow god fully , as caleb did . whether he be righteous before god , walking in all the commandments and ordinances of the lord blameless , as zechary and elizabeth , luke . . whether he be holy in all manner of conversation , as he is required to be , pet. . . whether his conversation in this world be in simplicity and godly sincerity , cor. . . whether he be zealous of good works , tit. . . whether the zeal of gods house do even eat him up . whether he be contented to be nothing that god may be all , and to be accounted vile so god may be honoured . whether he deny himself , and take up his cross and follow christ , matth. . . whether he rejoyce in hope , and be patient in tribulation , and continue instant in prayer , rom. . . now ( conscience ) i have an earnest request to thee ; and seeing thou always lodgest in the bosom of my reader , thou canst not want an opportunity to do what i shall request of thee . my request is this , that thou wouldest deal honestly with my reader , and tell him the truth of his estate what it is . if he be a child of wrath , and in the gall of bitterness and bond of iniquity , tell him so , and say to him as peter to simon magus , acts . . i perceive thou art in the gall of bitterness and bond of iniquity , a child of wrath , and the wrath of god will come upon thee if thou continue so , eph. . . if my reader do live after the flesh , ( and sure thou canst tell whether he does so or no. ) good conscience , tell him that he does so , and that if he shall continue so to do , he shall die ; and shew him rom. . . and bid him read it . if my reader do the work of the lord negligently , deceitfully ; if he offer to god a corrupt thing when he has a male to offer , tell him of the curse which hangs over his head , and make him read jer. . . mat. . . if he have no prayer in his family , cause him to read jer. . . if he remember not the sabbath day to keep it holy , give him no rest , till thou hast gotten him to read and ponder upon what is written jer. . . if he be an idle , slothful , unprofitable servant in the lords work , shew him matth. . . if he be an unfruitful tree in the lords vineyard , prevail with him ( for thou canst do it ) to read again and again the words of christ luke . ▪ ▪ . shew him also matth. . . and heb. . , . say to him , why dost thou not take the bible and read it ? conscience , if my reader believe not in jesus christ , if he do not obedientially rest upon him alone for salvation , tell him that if he do not believe the sooner he must be damned , mark . . if he have not repented , if he have not confessed his sin , and mourned for it , and turned from it unto god ; tell him he must do it or perish , and shew him luke . , . if he be unrighteous , good conscience tell him , that if he continue such , he shall never inherit the kingdom of god. compell him to read cor. . , . if he be unholy , tell him , that he shall never see the lord ; and let him not be quiet till he has taken the bible and read it in heb. . . if he be unregenerate , tell him , he cannot , ( if he continue so ) see the kingdom of god. put the bible into his hand , and bid him read john . ● . conscience , if my reader be a neglecter of that great salvation profered in the gospel , and continue so , tell him that he cannot escape damnation , and shew him heb. . . if he turn away from him that speaketh from heaven to him , tell him that he cannot escape the wrath of god ; and shew him heb. . . and acts . . and ask him whether he be not afraid of destruction ? and if he shall still refuse to hearken , and still pull away the shoulder , and stop his ears , and make his heart like an adamant stone , tell him that great wrath will come upon him , zech. . , . conscience , if my reader be one of that black catalogue cor. . , . or a doer of the works of the flesh , gal. . , , . tell him , that he shall not inherit the kingdom of god. and if he ask thee what warrant thou hast to say so , refer him to the forecited scriptures . conscience , if my reader should be fearful , unbelieving , abominable ; if he should be a murderer , a whoremonger , a sorcerer , an idolater , a liar ; tell him that if he continue such , he must have his part in the lake that burneth with fire and brimstone : and make him read rev. . . conscience , if my reader be a proud person , tell him from god , that god is able to abase him , dan. . . and will be above him , exod. . . and bring him down , psal. . . and low , prov. . . even to destruction , prov. . . and . . get him also to read isa. . . to . and isa. . . to the end . if my reader be a covetous person , good conscience , let him know from the word of god , . that he is a troubler of his own house , prov. . . . that he is in gods account an idolater , col. . . eph. . . . that he is hated and abhorred of god , psal. . . . that he is sorely threatned isa. . . isa. . , . job . , , . and . , , . cor. . . and get him to read tim. . , . and ( conscience ) if my reader be a voluptuous person , an adulterous unclean person , i must intreat thee to send him to the bible , and to see that he read and consider these following scriptures of the old and new testament ; prov. . , . prov. . , , , , to . prov. . , , ● . prov. . . to the end of the chap. prov. . . prov. . . prov. . . eccles. . . cor. . . cor. . , . eph. . , . heb. . . rev. . . and . . good conscience , be at him again and again , and never leave him till thou hast gotten him to go into his closet , and there to spend one quarter or half an hour in pondering on these scri●●●●● . conscience , do thy office ; thou art gods deputy , fail not to be faithful . possibly thou mayest say , that thou hast done it again and again , but they will not hear , they are deaf to me as well as to you . but conscience , if thou be a good conscience , speak louder , speak not with so low a voice , lift up thy voice like a trumpet , for thou art ordained a preacher to shew my readers their transgressions and sins . be not silent whether they will hear , or whether they will forbear , yet speak unto them . i know my readers , many of them , will endeavour to silence and stop thy mouth ; they do not love to be told of their faults , or what their estate is : but conscience be not thou rebellious , but do that which is thine office to do . i know thou hast much to charge my readers with . some of them ( thou knowest ) do neither read the s●riptures , nor pray in their families , nor cathechize them that are committed to their charge . others pray not in their closets , nor do they commune with their own hearts about their spiritual estates ; they examine not themselves , whether they be in the faith , or whether christ be in them ; they compare not themselves with the word of god , to know how it is with them . some spend their time and strength , and estates in rioting and drunkenness , in chambering and wantonness , in strife and envying some trifle away their precious time in taverns , ale-houses , play-houses coffee-houses . some embrace this present world with demas . some are lovers of pleasures more then lovers of god. some acknowledge god in their words , and in their works deny him . some have left their first love . some are lukewarm , neither hot nor ●●ld . some say , lord , lord , but will not do the things that he says unto them . some believe not with their hearts what with their mouth they say they do believe . some confess sin with their lips , but do neither mourn for it , nor hate it , nor turn from it with their hearts . some pray for that they would not have . some hear the word , but will not do it . some love in word and tongue , but not in deed and in truth . some fashion themselves according to this world , yet would not be thought to be of the world . some dedicate and devote their children to god , to the service of that one god who is father , son , and holy ghost ; and when they have so done , they alienate them from his service to the service of the world , flesh , and devil , breeding them np in idleness , pride , and wantonness . never , or never to any purpose minding them of their baptis●al covenant and engagements , to be ●holy and only the lords . some neglect relative duty , ( as thou conscience knowest very well . ) are not some husbands bitter to ●heir wives , and some wives disobedient to their husbands ? do not some parents provoke their children to wrath ? and do not some children dishonour their parents ? do not some masters deny that which is just and equal to their servants ? and are not some servants unfaithful to their masters ? dost thou not know all this to be true , conscience ? doubtless thou doest , and doubtless thou doest often nip and twinge them for it . but good conscience make them feel , make them smart , let them not go on in peace , disturb them , hannt them continually , tell them their own , and take a fit time and season for it . my reader does frequently , or some●imes at least , hear sermons . sermons of the necessity of the new-birth , faith , repentance , holiness . take this opportunity , conscience , of telling him the truth . say to him , hearest thou what the preacher sayes ? hath he not clearly proved the necessity of new birth , faith , repentance , holiness , unto life eternal . what wilt thou do , man , woman ? thou art not new-born , thou hast not believed nor repented , thou art not holy. sure thou canst not enter into the kingdom of heaven , joh. . . sure thou must be damned , mat. . . sure thou must perish , luke . . . thou canst not see the lord to thy comfort in that unholy estate thou art now in heb. . . my reader prayes constantly , or sometimes at least , and sayes , lord give me a better heart , a new heart , a clean heart , a soft heart , a single heart . lord , write thy law in my heart , plant thy fear in my heart , put thy spirit into me , cause me to walk in thy statutes . now , conscience , tell h●● the truth ; say to him , thou drawest ●igh to god with thy lips , but thy heart is far from him . thy lip doth ask these things of god , but thy heart does not desire them ; thou art well enough satisfied and contented , though thou be denied . my reader is sometimes busy in his calling : conscience , go to him and say , o how busy thou art for back and belly ! what provision makest thou for thy soul ? my reader is sometimes at a feast , or at his own table : go to him , conscience , and say , o how sweet this meat is to thy taste ! when shall the word of god , and the meat indeed , and the drink indeed , be as sweet ? my reader is sometimes in a tavern , ale-house , or coffee-house . conscience , when he has done his necessary business there , go to him and say , is not thy family , or closet , a fitter●place for thee to be in ? sometimes he is walking in the fields : conscience , go to him and ask him what ●e is meditating on , and put him in mind of isaac's practice , gen. . . my reader is sometimes sick : go ●t him , conscience , and say , this is th● just hand of god upon thee : and bi● him take his bible and read jer. . ▪ sometimes my reader takes physick ▪ go to him , conscience , and say to him ▪ when wilt thou be at so much cost for thy soul ? when wilt thou spare so much time from thy business for thy soul ? when wilt thou keep thy chamber a day or two for thy souls health ? possibly my reader has lately been recovered out of a dangerous fit of sickness : go to him , conscience , and put him in mind of ●is sick●bed prayers and purposes , and say to him , sin no more , lest a worse thing come unto thee . conscience , have but a very little patience more , and i have done . some of my readers , thou knowest , have lain under the meanes of grace a long time vnconverted ; would i could perswade thee 〈◊〉 force them to read heb. . , . jer. ● . ezek. . , . mat. . , . luke . , . cor. . . and not let them be quiet until they have mused a while on each . conscience , i am in care and fear about my readers , lest that dreadful message be sent to them , that once was sent to israel of old , isa. . , . with rom. . . i beseech thee , conscience , suffer them not to eat , drink , or sleep in quiet , until they have fixed their thoughts a while on this message after the reading of it . conscience , i am out of hopes of my readers welfare , unless thou be the more vigilant , a●●gent , and faithful in doing thy office . wherefore i beseech you , nay i charge you , as once paul charged timothy , tim. . . before god and the lord jesus christ , who shall judge the quick , and the dead at his appearing and his kingdom ; preach the word to my reader , be instant in season , out of season ; reprove , rebuke , exhort him , and continue thy speech to him ( as once paul did to his hearers acts . . ) until midnight , rather then fail of prevailing with him . there are a few other scriptures , which i desire my reader might peruse , viz. sam. . . chro. . . pro. . . but , conscience , if thou wilt not by earnest and continual urging compel him , he will not bestow the time , nor take the paines to do it . in hope thou wilt be faithful to my reader , i shall add no more save only the promise of my prayers that thou mayst be so . sermon i. job . . my righteousness i hold fast , and will not let it go : my heart shall not reproach me so long as i live . my righteousness i hold fast . his friends would have robb'd him of it , would have persuaded him out of it , would have argued and disputed him out of it , but you shall not do it saith job ; i stand up in the defence of it , i hold it fast , i will not let it go● say what you will , do what you can , i will maintain my integrity , i am not an hypocrite as you would have me think i am ; i am not an unrighteous man as you would speak me to be , and as you would have me take my self to be ; no , my righteousness i will hold fast , i will not let it go ; pull while you will , i will hold it fast . take we up the like resolution : there are some that pretend to be friends , pretend friendship and kindness , but act the part of job's friends here . oh how many are there that would spoil us of our righteousness ! the world , the flesh , and the devil , pull to take it away ; hold we our resolution not to let it go . should i let it go , ( saith job ) my heart would reproach me , would upbraid me ; my conscien●e would accuse me of wrong done to my self , which is worse then doing wrong to others . it is bad to wrong others much worse to wrong our selves : therefore he is resolved , my heart shall not reproach me , no not so long as i live . in which words you have job's holy resolution , my heart shall not reproach me . my heart , that is , my conscience , for so heart is to be understood ; if ou heart condemn us , go is greater then our heart : and if our heart condemn us not , &c. that is , our conscience . so that by heart you must here understand conscience . conscience ! is there any such thing in the world ? sure one would think that conscience had been dead long ago , and that there was no conscience now alive in the world. but ( sirs ) it will have a resurrection assure your selves , for it is of an immortal nature ; and though it may seem 〈◊〉 die , it will have a real resurrection . sleep is the image of death , and conscience may for awhile be asleep , but as sure as ever thou didst awake when thou wast asleep , conscience will awake ere long ; and when it shall awake it will make you look about . my conscience shall not reproach me , shall not upbraid , shall not accuse me of any wrong done to mysel● , nor of any omission of what is my duty , nor of any commission of what is . transgression , it shall not accuse me , either for omitting what god hath commanded , ( and god hath commanded me to preserve my own integrity , and to seek my own peace and quiet ; ) or accuse me for committing what god hath forbidden . god hath forbidden me the wronging of my self , and conscience shall not accuse me for doing what god hath forbidden , so long as i live . hitherto his conscience accused him not . o excellent job ! a man more righteous then his neighbour . indeed he was one that had the commendation of god himself ; no wonder he doth stand up in his own justification , being a person that had gods so great commendation : job . . there was a man in the land of vz , whose name was job , and that man was perfect and upright , one that feared god and eschewed evil . and a further commendation the lord gave him ver . hast thou not considered my serva job , that there is none like him in the earth ? &c. no wonder that he stands upon his own justification . hither to i have so lived that my conscience cannot accuse me , and he was resolved so to live . i will have a care ( whatever i suffer ) to have conscience on my side ; i will have conscience to be my friend ; i will not do any thing that shall occasion conscience to be my foe ; for i were better to have all the world , yea if there were ten thousand worlds , it were better for me to have them all to be my mortal enemies , than to have conscience to be mine enemy . now it will be needful to consider what conscience is that is so great a friend or foe : it will be the best friend , or the worst enemy , according as your carriage towards god and man shall be . i shall shew , . what conscience is . . about what it is imployed . 〈…〉 is implo ▪ and then when i have so done , i shall tell you and prove it , that it should be your greatest care so to live , that conscience may not reproach you whilest you live ; and then give you reasons of it , and then apply it . . general . what conscience is . briefly , conscience is a mans judgment of himself : i.e. of his estate and actions ; this is conscience . or thus , if you will ; conscience is a power of the soul ; for the soul is endowed with noble powers and faculties , vnderstanding , conscience , memory , will , and affections : and conscience is not the least of them . i say , conscience is a power of the soul taking notice and bearing witness of all a mans thoughts , words , and actions ; and as it finds them , either to agree or not agree with the rule , it accuses or excuses , absolves or condemns comforts or torments . this is conscience . do you think there is any such inhabitant in you ? it may be some have taken no notice of any such inhabitant in the house of their soul , whether there be any such power of the soul , or no. i say it again , conscience is a power of the soul , taking notice , and bearing witness , ( it takes notice that it may bear witness ) of all a mans thoughts , words , and actions ; and as it finds his thoughts , words , or actions , to be either agreeing or not agreeing with the rule , so it doth excuse or accuse , absolve or condemn , comfort or torment . this is conscience . . it is a power of the soul ; it is called heart john . . for if our heart coudemn us , &c. and eccles. . . for oftentimes also thine own heart knoweth , &c. it is called likewise the spirit of a man , prov. . . the spirit of a man will sustain his infirmities , but a wounded spirit who can bear ? . conscience is a power of the soul taking notice ; it is a most curious observer . conscience is very quick sighted . it is continually prying , though we do not observe and take notice of it ; yet so it is . what is said of god psalm . , . is true of his deputy : who is that ? it is conscience . conscience is no mean thing , it is gods deputy , and what is said of god in that place is true of conscience : thou compassest my path and my lying down , and thou art acquainted with all my ways , for there is not a word in my mouth , but lo , o lord , thou knowest it altogether : thou hast beset me behind and before . so that a man cannot stir but god seeth and conscience seeth , and knoweth and taketh notice of it ; and one would wonder how conscience will revive what was done seven years , and three times seven years , ago . conscienc● will whisper in your ear , this was your heart , and this was in your tongue , and this was in your hands , this was thought by you , that was spoken by you , and that was done by you ; that which we had utterly forgotten . how fresh many years after doth conscience bring it to mind ? conscience took notice of it , and did well observe it . thus coscience is a power of the soul taking notice . . and bearing witness , it taketh notice that it may bear witness , if it should not take notice it could not bear witness . can a man bear witness that which he never knew , which he never saw , nor heard ? rom. . . the apostle speaking of the gentiles saith , having not the law , they do by nature the things contained in the law : these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their conscience also ●●eiring witness . it is an old prover●ial speech , conscience is a thousand witnesses ; nay it 's more then a thousand or ten thousand witnesses ; that one witness is enough to cast us . if conscience be a witness , there is no need of any further witness . as they said of christ , what need we any further witness , we have it from his own mouth ? so will the lord say to the sinner , what need any further witness , his own conscience is witness ? you read of the testimony of conscience , sometimes it is for , and sometimes against . . it is sometimes for us , as cor. . . this is our rejoycing ( saith the apostle ) the testimony of our conscience , that in all simplicity and godly sincerity , not with fleshly wisdom , but by the grace of god , we have had our conversation in the world . . and sometimes against us , and then 't is a hell above ground , a hell on this side hell. . it further follows , that consc●ence is a power of the soul takin● notice of , and bearing witness of a mans thoughts , words , and actions , so that the thoughts shall not escape consciences observation , nor shall a word escape consciences hearing , nor a work consciences recording . and as conscience finds the thoughts , words , or actions , either agreeing or not agreeing with the rule , it will excuse or accuse . conscience cannot be a witness of our thoughts , words , and actions , whether they be according to the rule , or contrary to it , whether they agree with the rule , or warp from it , unless it be a strict observer . and if it find our thoughts , words , and actions to agree with the rule , it excuseth ; if not to agree with the rule , it accuseth : rom. . . their thoughts in the mean while accusing or excusing one another . . and then it follows , absolving or condemning . for the truth is , conscience is a judge , a deputy judge , which god hath set up and given power to , that according as it finds thoughts , words , and actions , to be according to rule , or not according to rule , it may either acquit or condemn . . and then , it comforteth or tormenteth also , as it findeth thoughts , words , and actions , either to agree or not to agree with the rule . cor. . . this is our rejoycing the testimony of our conscience ; there is the comfort of conscience . and mark . . it is a worm that never dieth ; there is the torment of it . thus you see conscience is a power of the soul , taking notice and bearing witness , of all a mans thoughts words and actions ; and as it finds them either agreeing or not agreeing with the rule , it excuseth , or accuseth , absolveth or condemneth , comforteth or tormenteth . this is called conscience 〈◊〉 it is called conscience some think ●●cause it is a knowledge with oth●● pray observe god knows , angels know , devils know , men know , and all these witness , and conscience knows and witnesseth with them . . god knows if you read job . . my witness is in heaven , my record is on high . there is one in heaven that knows , and one in heaven that can witness ; though the husband doth not know , though the wife doth not know , and father and friend doth not know , yet god knows , and there is one on earth knows , and that is conscience . god is my witness , saith paul , rom. . . god doth know it , and can witness it . all things are naked and open to him with whom we have to do , heb. . . it is a notable scripture , hos. . . and they consider not in their hearts , that i remember all their wickedness . whoever forgets it , and though they themselves forget it , yet i remember it well enough . they do not consider that i remember all their wickedness , their own doings have beset them about , they are all before my face , even what is not be fore the husbands face and the wifes face . god knows what things are acted behind one anothers backs ; all is before gods face , he knows it , and takes notice of it . . angels know it too ; the angels are ministring spirits about some ; they are imployed here on earth , though we take no notice of it . they are in our congregations and meetings , and they observe how we carry our selves there . for this cause ought the woman to have power on her head , because of the angels , saith the apostle , cor. . . i.e. the woman is to be modest in the congregation because of the angels . the lord return modesty home again , for modesty seems to be banished from among us . but do angels know ? do the good angels know ? yes , when we do well the good angels rejoyce : if a sinne● be converted , if the lost sheep be found , there is joy among the angels ; therefore they know it . . the bad angels know too , they go about as observers . you cannot go to the congregation , but the devil makes one there . the sower goes out to sow the good seed , then comes the enemy , the devil , and steals it away , matth. . . he also goes about as a roaring lion every where , pet. . . he goes to and fro in the earth , and walks up and down in it , job . . . observing what people do ; for he is the accuser of the brethren , and he will when time serves remember people of what they have done , though done by his instigation and temptation : see zech. . . poor creatures are tempted to destroy ●hemselves ; well , god delivers them , ●nd now they are ashamed . o what ● shame is this ( saith the devil ) that thou hast attempted to destroy thy self ? how canst thou look any body in the face without shame ? go and destroy thy self . this was the case of a poor creature that i have twice spoken with : once she attempted to drown her self ; i spake with her , and gave her the best counsell could : she answered me , i am ashamed , i am ashamed , i cannot go about any thing . not many days after she went into a wood to cut her own throat , but god delivered her : but this poor creature is still under discontent , the devil doth remember her . i beseech you consider how many witnesses there are of all that you do ; you think to sin in the dark , and to do it so that no eye shall see you , you think to draw the curtains , and then none can see you ; but you deceive your selves , it is noon day with god still , and so it is with angels , and with the devil too ; there is nothing hid fra● them . . men know , they are 〈◊〉 observers . some have their ey● 〈◊〉 their heads , and see that which should make their eyes weep and trickle down with tears , and if they have any zeal for god , the sight of their eyes will affect their hearts . and besides this conscience also knows , and therefore called conscience ( as some think ) because it knows with others . it knoweth with god , with angels , with devils , and knows it to be all true which god lays to our charge , and what the devil lays to our charge ; so that conscience is a knowledge together with others . rom. . . my conscience bearing me witness . my conscience co-witnessing , my conscience witnessing together with god ; god knows it , and doth witness it ; and my conscience knows it , and doth witness it ; and my conscience together with me knows it . there is a double act of the understanding ; there is a direct act whereby we know a thing , and there is a reflect act whereby we know that we know it . and this is the action of conscience . isa. . . for our transgressions are multiplied before thee , and our sins they testifie against us ; for our transgressions are with us , and as for our iniquities we know them , we know that we have sinned . so that conscience is a recoiling or a reflexion of the soul upon it self ; according to that of paul , cor. . . ii. general . i come in the next place to shew about what conscience is imploy'd ▪ it is imploy'd about the whole man and all his actions . it hath a commission thus to employ it self about the understanding , how that doth act , about the memory to observe how that doth act , about the will how that doth act , and the affections how they do act , it is imployed to observe whether the man be sanctified or not , and it is imployed about his actions whether they be good or bad , about our actions towards god or man , towards our selves or others . and it is imployed about every thing that is either a sin or a duty . conscience is imployed to observe how you eat and drink , it is imployed to observe how you dress and habit your selves , how you buy and sell , and deal and trade in the world , it is imployed to observe how you read the scripture , pray in your family , in your clozet , and in the congregation , how you sanctifie the sabbath , receive sacraments , how you spend your time , how long you lye a bed in a morning , how late you set up at night , and about what ; to observe how you carry your selves alone , and how you carry your selves in comyany , to observe what you do in the streets , or in the field , in this place or in the other place , in this company or in the other company ; it goeth along with you , and it will never leave you . god help me to mind this . i hope you will make the same prayer for your selves , that i make for my self . iii. general . how conscience is imployed . from the description of conscience which i have given you , you may understand that conscience hath several offices , the office of a notary or register , the office of a witness or accuser , the office of a judge or a condemner , the office of a comforter or a tormenter ; conscience is imployed in such offices as these are , and conscience will first or last be faithful in the execution of them , and it will do it's office to purpose . it is imployed as a notary or register to write down all we do ; to write it down as with the point of a diamond , to book it down , and seal it up , that it may come to light again . . it is imployed as an accuser when we do amiss , when we warp from the rule . . it is imployed as a judge , to pass sentence of life or death . oh , sirs , how many poor souls are condemned by their own hearts ? their own consciences tell them , thou art a damned creature , thou art an undone soul ; it may be conscience as yet doth not set in judgment , it is not sessions or assizes time with you , it may be it is adjourned and put of to a longer time . but assure your selves the time will come , the time is at hand . . conscience is also imployed as a comforter , as an acquitter and absolver if we do well . cor. . . this is our rejoycing , the testimony of our conscience , that in simplicity and godly sincerity , &c. we have had our conversation in the world . what greater rejoycing then this ? when conscience shall acquit me in the prescence of god , when conscience shall be able to say as hezekiah , remember , o lord , how i have walked before thee in truth and with a perfect heart , and have done that which is good in thy sight . oh what a comfort will it be when conscience shall reflect upon it's believing in christ , upon it's confession of sin , repentance and tears , sighs and groans for sin . this is my rejoycing , the testimony of my conscience ; that i have been alone in a corner in my clozet , with tears in mine eyes and sorrow in my heart , that i have rolled my self on christ , and cast all my ca●e upon him . . then as a tormenter conscience is imployed . when conscience shall recoil and thus reflect upon a man. when thou shoulds● have been in thy clozet thou wast here or there in the street or in the field , in the coffee house or taverns ; when thou shouldst have been with god alone , thou hast been elswhere . thou couldst lye down and rise up without having god be●fore thine eyes ; thou couldst eat and drink without fear and without rule , and buy and sell , and habi● thy self without fear . there is a● much danger in habiting and dressing our selves as in eating and drinking ; o what if this dress should be a snare , what if this should occasion the committing of adultery , he that looks upon a woman to lust after her , ( saith christ ) hath committed adultery with her already in his heart . saith one , there is a fine clear skin , and so saith a second , and a third ; but do you know what temptation may lye in a naked skin : the lord help us to take heed of it . i would commend you a little book , it is but pence price , it is called the hairy comet , very fit for an hairy age. this is indeed an hairy age ; god deliver us from false hearts , for we can see almost nothing but false heads every where . assure your selves , conscience will have a bout with men for this another day . conscience will not let this go unobserved ; conscience doth write down this , and will hereafter find a time to read it to you , it may be the wife will say i must please my husband , and the husband will say i must please my wise. but have a care i beseech you to please conscience , that it may not be against you another day . see that conscience be for you , and that conscience may have no cause to upbraid you , and torment you another day . let jobs care be your care ; let not conscience reproach you so long as you live . i beseech you earnestly , let it be your great care to have a conscience void of offence towards god and towards man ; towards your selves and others . and if you so do , you will have no cause to repent your being here to hear this lesson . sermon ii. job . . my righteousness i hold fast , and will not let it go : my heart shall not reproaoh me so long as i live . this was jobs resolution , why should it not be ours ? those that have felt the reproaches of conscience once , would be loth to feel them a second time . the very bruit beasts ; when once they have been either in the mire , or in the fire , will take heed how they come there again . you can hardly force them into a bog wherein they have been mired , they will turn this way , and that way , and run back again upon you , rather then run into the mire wherein they have been already . a wounded conscience who can bear ? they that have felt that wound , and have gotten it heal'd , will take heed how they make another . the proposition i gave you was this ; it should be our greatest care so to live , that our consciences may have no occasion to accuse or reproach us while we live . some do so live that their neighbours can have no occasion to reproach them ; some there are that so live , that the very worst have a good word for them , i have known some that have been so unblamable , of such a sweet disposition , so kind and courteous to all , and have lived so inoffensively , that the worst have had a good word for them . but where are they that have or do carry themselves so , that their consciences have no occasision to accuse them , or to reproach them ? commend me to that person if you can . i have already shewed you what conscience is , and about what it is imployed , and how it is imployed . i come now to the proof of the doctrine . this was jobs care you see ; he was resolved upon it , that he would so walk and so watch that conscience might have no occasion to reproach him . and hath job no fellows ? yes many ; the scripture speaketh of such as have made it their care so to walk , that conscience might have no just occasion to reproach them . david was one of them , as appears by what he saith ps. . . ps. . , , . although there was a time when he gave conscience too great occasion to reproach him , and his conscience did reproach him to purpose at last . ah poor david ! what broken bones had he ? this was hezekiah's care , else he could not have had the testimony of his conscience for him as he had . remember ( saith he , isa. . . ) o lord , how i have walked before thee in truth and with a perfect heart , and have done that which is good in thy sight . perfect heart , that is , an upright heart ; perfection , not of degrees , but of parts , is there to be understood . there are many such other places in scripture , as in the book of psalms , mark the perfect man , and behold the upright ; where you find one word to explaine the other . this also was pauls care , else could not he have had the testimony of his conscience as he had . this is our rejoycing , ( saith he ) the testimony of our conscience , &c. cor. . . it was pauls exercise , acts . . and herein do i exercise my self , to have always a conscience , void of offence , toward god and toward man. reason i. the grounds and reasons of it follow . one reason why we should take all possible care that conscience may have no occasion to reproach us is , because if occasion be given ; these reproaches are unavoidable ; i say , these reproaches , vexations , and accusations of conscience wil be unavoidable there is no escaping from them : we may give occasion to others , and possibly there may be some avoiding that which we give occasion of ; but here is no avoiding or escaping in this case . conscience may be asleep , and conscience may say nothing a great while , but at last it will awake and do it's office , in accusing and in judging , condemning and tormenting . david's conscience was asleep for a great while , but afterwards nathan cometh to him from the lord , and rouzeth conscience , and then conscience set most violently upon him ; as appears by the ps. . where he complaineth of broken bones , and prayeth that the bones which were broken might rejoyce . so joseph's brethren , they heard nothing of conscience a great while , but at last conscience twinges them , at last conscience put out his envenomed sting ; ( no such sting as the sting of conscience ) at last conscience taketh them by the throat , gen. . . and they said one to another , we are verily guilty concerning [ the blood of ] our brother , &c. though men do with the harlot for a great while wipe their mouths , and say , what evil have we done ? as joseph's brethren , they sold their brother joseph ; conscience said never a word to them , let them alone a great while : they came and told their father a lie , and conscience said never a word to them , when they told their father that joseph was slain ; they saw their father mourning as if he were going down into the grave , conscience saith nothing all the while : a famine cometh upon the land , conscience yet saith nothing to them : at last they come down into egypt , there they meet with hard usage , and are in danger of imprisonment . now conscience beginneth to rouze up itself like a lyon , to tear and devour ; then they cry out , verily we are guilty concerning the blood of our brother . you see conscience had an awakening time , though it had been asleep ; the morning came for its awakening . so judas his conscience was asleep for a great while ; and one would wonder that it should ever be so fast asleep as was . mat. . . you may read there some passages of it . he goeth to the chief priests and maketh a bargain ; what will you give me , and i will deliver jesus to you ? and they covenanted with him for thirty pieces of silver : there he maketh a bargain for a little silver to sell his lord and master , and to betray the innocent blood : conscience saith never a word to him . further , he sought for opportunity to betray christ , yet conscience saith nothing to him , v. . when he was come into the presence of his master , he came with the disciples to the passover , yet conscience saith nothing to him all the while : when he was at the passover and eating , christ telleth his disciples that one of them should betray him , yet judas's conscience saith never a word to him , but letteth him alone all this while . nay further , when the disciples at these words were exceeding sorrowful , and began to say every one of them , lord , is it i ? yet judas's conscience saith nothing to him . and christ said , he that dippeth his hand with me in the dish , the same shall betray me : yet his conscience was asleep all this while . further , ver . . christ pronounceth a wo to that man by whom he should be betrayed ; yet the denunciation of that wo did not awaken judas's conscience ; wo to him ; it had been good for that man he had never been born . it is matter of admiration and amazement , that his conscience should be so fast asleep ; the devil entred into him , and rocked conscience asleep , till he might be sure to do him mischeif enough ; ver . . then judas , which betrayed him , put the question and said , master , is it i ? methinks his conscience should have flown in his face like a mastiff . nay further , saith christ , thou hast said ; thou art the man : and yet for all this judas's conscience was not awake . this is indeed matter of admiration , that a mans conscience should be so fast asleep . but how many instances of such sleepy consciences doth this very age afford ? but doth judas's conscience sleep always ? no. then judas , which betrayed him , when he saw that jesus was condemned , he brought again the pieces of silver to the chief priests and said , i have sinned , in that i have betrayed innocent blood . but miserable comforters were those christ-buyers , they bought him to be crucified ; they did reply to him when he said , i have sinned ; what is that to us ? see thou to that . and he cast down the thirty pieces of silver in the temple , and went and hanged himself . and now his conscience was so awake that it would not suffer him to live . i assure you howsoever conscience may be asleep for a great while , yet the time will come that conscience will do it's office ; and therefore it doth greatly concern us to take great care that conscience may have no occasion to reproach us . o happy judas if thou hadst never made a bargain to sell thy master , and hadst never sought opportunity to betray him ! o happy , if thou hadst never accompanyed the band of souldiers , that came to apprehend him ! but he came along with the band of souldiers , and gave them the sign , the man whom i shall kiss is the man , hold him fast : yet conscience did not reproach him . but let men do what they can to stop the mouth of conscience , it will speak at last and they will be biting words . carnal reasonings cannot stop it , carnal pleasures cannot bribe it , nor any variety of diversions silence it . cain , you know , he was quiet awhile , gen ▪ . . but after a while cain's conscience did reproach him , would not let him alone . belshazzar , he is merry a while with his courtiers and companions in drinking wine in bowls , but after he falls a trembling , and his knees smote one against the other , and he grew pale when he saw the hand writing on the wall . conscience will fee an hand writing not on the wall , but in this book . i have spoken with some poor souls , that could say , this word is against me , and that word is against me ; there are words enough in this book against you . conscience will one day awake and reproach , and will not be bribed , will not have its mouth stopt . this is one great reason why we should be careful so to live , that conscience may not reproach us while we live , for the reproches of conscience are unavoidable . reason ii. another reason why we should take all possible care that ▪ conscience may have no occasion to reproach us , is because the reproaches of conscience are intolerable , there will be no bearing of them . a wounded spirit who can bear ? none are able to bear it . many instances might be given ; you may read job . , , . when i say , my bed shall comfort me , my couch shall ease my complaint ; then thou scarest me with dreams , and terri●iest me with visions , so that my soul chuseth strangling , and death rather then life . oh sirs , what a case will the terrours and accusations of conscience bring the poor creature into ? job . . my soul is weary of my life ; i will leave my complaint upon my self , &c. psalm . , . when i kept silence my bones-waxed old through my roaring all the day , &c. all this was occasioned through the reproaches of conscience . i might add , prov. . . heaviness in the heart of a man maketh a man to stoop . i have known those that have been bowed together by reason of the agonies of conscience . i knew one , at whose eyes and ears bloud hath gushed forth by reason of the agonies of conscience . prov. . . a merry heart doth good like a medicine , but a broken spirit dries the bones . you know judas did chuse rather to die than endure it . bilney and baynham ( after they had abjured ) felt such pangs , such a hell in their consciences , till they had openly professed their sorrow for it , as they would not have felt again for all the world. daniel chose rather to be cast into the lions den , then to carry a lion in his bosom , viz. an enraged conscience . richard the third was a terror to himself after he had murdered his two innocent nephews . charles the ninth of fran●e , after that bloudy massacre by which his conscienc was enraged , could not endure to be awakened in the night , without musick or some other diversion . thus much for the reasons of the point : i proceed to the application . vse . of reproof . the first use shall be for reproof of those that take no such care to avoid the reproaches of conscience , but do that which will be cast by conscience as a reproach upon them another day . how do some for many years together heap up fuel to keep a fire burning within them ? no sooner is some fuel spent , but there is more fuel heapt on again ; fresh sins are committed , and after a while these sins come to remembrance , and set the fire a burning . it may be a man may weather it out a little , but then more sins come to light , and that sets the fire a burning again , and so there is no end . conscience hath not forgotten any thing done many years ago , but remembers it as if it had been done but yesterday . you that cannot endure to be reproached , that cannot endure to hear others reproached , that cannot bear the reproaches of men , whenas it may be they reproach wrongfully ; how will you bear ( not the false , but ) true accusations of conscience ? men may reproach falsly , but conscience will reproach truly . men may reproach thee , and yet thine own conscience may clear thee when they accuse thee ; but if conscience reproach thee , then who shall clear thee ? men may grow weary or ashamed of reproaching thee , but if conscience reproach thee , will that grow weary or ashamed ? no , never . if some men reproach us , others may clear us ; but if conscience reproach us , who then can clear us ? this should humble us , that we have given conscience occasion to reproach us . sam. . . if you have not taken this care to avoid the reproaches of conscience , it will reproach you as it did david , whose heart smote him after he had numbered the people : and david said unto the lord , i have sinned greatly in that i have done ; i beseech thee ( o lord ) to take away the iniquity of thy servant , for i have done very foolishly . davids heart smote him , now his conscience , now his conscience , smites and cuts him to the very heart . though his conscience were quiet a great while , psal. . , . yet afterwards he thus complains ; thus my heart was grieved , and i was pricked in my reins : so foolish was i and ignorant ; i was as a beast before thee . if you neglect conscience when it points with the finger , and gives direction ; assure your selves , conscience will have a time to smite with the fift , and to give correction , and then there will be no enduring of it : as it was with david when his heart smote him , psal. . . if shame covered davids face when men reproached him , oh what shame will cover our faces when conscience shall reproach us ! reproach hath broken my heart , ( saith he ) and i am full of heaviness . i looked for some to take pity , but there was none , and for comforters , but i found none . ver. . this will be your case and your complaint when conscience shall reproach you . reproach hath broken my heart . they gave me gall for meat , and vinegar to drink ; saith he , ver. . conscience will give gall and vinegar to us , unless some course be taken for the quieting of it ; if you make it not your care so to live , that conscience may not reproach you . to be able to say , for gods sake i have born reproach , psal. . . will be a comfort : but if for our lusts sake we bear reproach , what a torment will that be ? when conscience shall say , this is for the sake of that proud lust , this is for the sake of that drunken lust , that wanton lust of thine ; this is for that passion of thine , that froward and fretful spirit of thine : when conscience shall say , this is for the sake of such a lust which thou didst indulge , and kept as a sweet morsel under thy tongue , notwithstanding the persuasions of all gods ministers to the contrary ; how wilt thou be able to bear it ? vse . of exhortation . take care that conscience may not have occasion to reproach you while you live . the reasons before mentioned may serve as motives . the unavoidableness and intolerableness of these reproaches of conscience , these are motives enough to engage us to take all care that conscience may not reproach us . let it be your care to have a conscience void of offence , ( prov. . . cor. . . ) and then conscience instead of accusing will excuse , instead of condemning it will acquit you . if you hearken to the voice of conscience informed and guided by the word of god , it will be a continual feast unto you , prov. . . and your daily rejoycing . this is our rejoycing , ( saith the apostle ) the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom , but by the grace of god , we have had our conversation in the world . when a man hath conscience on his side , this will be a cordial in any condition whatsoever , in a prison , a cordial in a dungeon , a cordial in a strange country , and a cordial in the worst of sufferings that we 〈◊〉 meet with . keep conscience void of offence , and so live that conscience may not reproach you , and all will be well . how may we so live , you will say , that conscience may not reproach us while we live ? or if we have so lived , that conscience hath had cause to reproach us , how may we get those reproaches wiped off , and get conscience quiet again ? that i shall reserve for another opportunity . sermon iii. job . . my righteousness i hold fast , and will not let it go : my heart shall not reproach me so long as i live . having already shewed you what conscience is , and about what it is imployed , and how it is imployed , and given you several reasons why we should make it our great care so to live , that conscience may not reproach us while we live ; and having made some use of the doctrine , i now come to resolve two questions or cases . . the first is , how may we so live , walk and act , and carry our selves , that conscience may have no cause to reproach us another day ? . if we have so lived , so walked , so acted , and so carryed our selves , that conscience hath had just cause to reproach us , and doth reproach us ; what is to be done , that the reproaches of conscience may be wiped off , that conscience may be quiet , and cease to accuse and condemn , cease to vex and torment ? these are the two cases i am to answer . case . how may we so live , walk , act and carry our selves , that conscience may have no cause to reproach us ? you see that job did so live and carry himself , that though his friends did reproach him , his conscience did not reproach him ; though his friends did charge him , yet his conscience did discharge him , though his friends did condemne him , yet his conscience did acquit him . he did so live , that he was able to maintain his integrity and uprightness ; and doubtless it is not a thing impossible , but we do not set to it , we do not set about it in earnest . if we be christians indeed , and not almost christians , we might so live as conscience might have no just cause to reproach us . o sirs , relations may reproach us , wives may reproach husbands , and husbands reproach wives , children may reproach parents , and servants reproach their masters , and one neighbour reproach another ; but it is possible so to live , that conscience all this while may be at peace , and not reproach us . possibly you may be ready to think and say within your selves , would we could tell how we might so live , pray let us have some directions how we may so live that conscience may not reproach us . but before i give counsel should not i know of you whether you will follow it ? and in case you will not follow it , why should i give it ? ask your selves therefore , if the minister shall give us no other counsel then what god himself giveth us , should not i follow it ? sirs , if i give you any other counsel then what god in his holy word doth give you , i would intreat you not to follow it ; nay , if you set it at naught i shall not be offended . consider what jethro said to moses , exod. . . if thou shalt do this thing , and god command thee so ; so say i therefore consider whether god say as i say , whether god command you so ; if so , pray take heed how you do set at naught the counsel of god. now the first direction which i shall give you is this . direction i. set god always before you . and this will be a means so to live , that conscience may not reproach you . assure your selves there is no time wherein gods back is turned , no time wherein gods eye is not upon you : if you can find a time when god is absent , you may take your liberty and do what you list . you know of what force the masters presence is among the servants ; of what force the parents presence is among the children to restrain them ; of what force the presence of a minister , or a grave , serious , and holy christian , is to restrain people from what otherwise they would take liberty to do : sure gods presence should be of greater force to restrain us , if we did but live in the apprehension thereof . o if we could but set god always before us , what manner of persons should we be in all holy conv●rsation , all holy cogitation , and in all holy communication too ! david did set god always before him , and why should not we do so too ? psal. . . i have set the lord always before me . o then it was , that david was a man after gods own heart ; then it was that david was such a praying man , and such a praising man , and such an holy and heavenly man , when he did set the lord always before him . you know how persons will carry themselves in the sight of men , if they have any thing to do in the sight of others , how they will do it ; o that we could do all we do as in the sight of god. this was the charge that was given to abraham by god himself , gen. . . walk before me , and be thou perfect ; that is , upright . there is no such way to be upright . as to live in the apprehension of the presence of god , and to have this always run in our thoughts , god heareth , god sees , and god knows . o that this were written upon your desks and shop boards , god sees ; o that this were written upon your tables , god sees ; oh that this were written upon your looking glasses , god sees ; o that this were written upon all your attire and dresses , god sees ; and o that this were written upon your naked breasts and shoulders , god sees , and upon your faces and foreheads too . i do assure you ( sirs ) that god does see you ; o that you would live in the continual apprehension of it . god sees thee , god knows what all your thoughts are , what all your designs are , what all your sayings and doings are . be ever thinking , god knows , god hears , god sees . in all thy ways acknowledge him , and he shall direct thy paths , prov. . . this will make you careful to keep gods precepts , if in all your ways you look upon god as your observer and overseer . this was that which made david careful to observe gods precepts , psal. . . i have kept thy precepts and thy testimonies . o blessed david , how didst thou do this ! he tells you in the next words , for all my ways are before thee . i could heartily wish ●hat you would often and seriously read and consider these three or four scriptures ; job . , . for his 〈◊〉 are upon the ways of man , and he sees all his goings . there is no darkness or shadow of death , where the workers of iniquity may hide themselves . there is no hiding from god , be sees all our goings ; we cannot set one foot before another but god sees it . alas , alas , if a man do but go out of doors god sees it , if he goes into the field god sees it , if he goes to other houses god sees it , if he goes to his own house god sees it too . prov. . . the eyes of the lord are in every place , beholding the evil and the good . prov. . . the ways of man are before the eyes of the lord , and he pondereth all his goings . i desire you once a week to read over the former part of the psalm ; if i should desire you to read it once a day , it would not be lost labour . you will see there is no going out of the sight and presence of god. verily ( sirs ) to set god always before us , and to live in the sight and apprehension of the presence of god , this would have such an influence upon our thoughts , words , and works , that it would make them pleasing to god ; and if so , conscience would never reproach us for them ; for conscience will not reproach us for doing that which is pleasing to god. thus much for the first direction . direction ii. set up gods will revealed in his word as the rule of all your thoughts , words and actions ; as the rule of all you do in your general calling , and of all you do in your particular calling ; as a rule of all your natural , civil , and religious actions ; set up the will of god revealed in his word , as the rule of your all . let it be the rule of your carriage towards god , of your carriage toward men , toward your selves , and toward others . this is scripture direction , the counsel which the holy ghost giveth ; therefore i beseech you seriously consider of it and follow it . psal. . . the shall not i be ashamed , when i have respect unto all thy commandements : and in the th . verse a question is put wherewithall shall a young man cleans his way ? ( the answer followeth ) by taking heed thereto according to thy word ; doing all according to rule what hath a child a copy for , but to write after it ? and what hath the mason a line and a plummet for , but to build by it ? let the word of god be thy lamp and thy light. psal. . thy word is a lamp unto my feet , wild a light unto my path. order your steps according to the word of god , as david prayed , psal. . . and then you will not stumble , nor give conscience any occasion of reproaching you : you are careful , when you walk in the street , to keep out of the chanal , to keep out of the way that may pollute and defile you ; oh sirs , why do we not order our steps according to the word of god ▪ why do we not keep the path ? why go we out of the path ? poor david did so sometimes ; therefore the prays , psal. . . i have gone astray like a lost sheep ; seek thy servant , for i do not forget thy commandements . would you not be willing , that mercy and peace might be upon you ? gal. . . as many as walk according to this rule peace be upon them and mercy , and upon the israel of god. beware , my friends , of setting up false rules , to your selves , and i beseech you , let not these directions which i am giving you be out of mind when i am out of sight . i pray beware of setting up false rules ; i shall name sour , which we are very prone to walk by . . beware of setting up the practice of others whether great or good for your rule ; the practices of good men are not always agreeable to the rule as they should be . ministers and others may step aside , and too often do ; therefore beware of setting up the practice of others , whether great or good , to be your rule , remember you are to follow others as they follow christ. you will say , this was the practice of such a minister , this is the practice of such a professor ; but do they walk as christ walked ? if they follow christ thou mayst follow them ; but if they do not follow christ , we must not follow them , be they who they will. . beware of setting up the opinions of others , be they never so learned , for your rule , though they be the greatest doctors in the world , and called rabbi never so much . set not up the opinion of any for your rule , any further then they have the word of god for their opinion . when god speaks we must consider who , but when man speaks we must consider what ; i say when god speaks we must not consider what but who , but when man speaks we must not consider who but what . we know god cannot erre , but we know that man may erre ▪ . beware of setting up the customes of the times and places you live in for your rule . oh this is the custome of the time , and this is the custome of the place , and what shall i be like no body ? do not make this your rule . tell me where in all the bible doth god allow this for a rule , to walk according to the custome of the times and places wherein we live ? . beware of setting up the multitude for your example , follow not a multitude to do evil . let not this fatisfie you , nor serve your turn , to say , why , every one doth so ; it is general and common , the multitude doth it ; what shall i be singular , like no body in the world ? assure your selves that a multitude is not a law and rule for you to walk by . i appeal to you , sirs , whether this be not good counsel , whether it would not be a great help to , and furtherance of , the peace and quiet of your consciences , to set up the will of god revealed in in his word for the rule of your all . direction iii. set up gods glory as the end of all . if you would not have conscience to reproach you another day , set up gods glory as the end of all that you do . often say to thine own soul , how doth this tend to the glory of god ? will god be honoured by this ? will god be glorified by this ? when you are upon any undertaking , or when you are about any natural , civil , or religious action , think seriously with your selves , what do i aim at ? what is my design in doing this or that ? is it the glory of god ? o sirs , if it be the pleasing of your selves , conscience will be displeased ; if it be the pleasing of the flesh , conscience will be displeased to purpose ; if it be the pleasing of the world , the pleasing of one another , and not the pleasing of god , conscience will be displeased another day : for conscience is never pleased when the glory of god is not designed . cor. . . that scripture should be considered by my self and you . whether you eat or drink , or whatsoever you do , do all to the glory of god ; do all that god may be honoured . sirs , you are not your own , for you are bought with a price : glorifie god with your bodies , and with your spirits , which are gods. i appeal unto your consciences , whether this would not be the way to keep conscience quiet , that it should have no cause to reproach you , if you did but set up the glory of god as the end of all . certainly all we do will be never the less profitable or pleasurable , contentful or satisfactory , to us , for making gods glory the end of all ; but a thousand to one , it would make every thing by so much the more profitable , pleasurable and satisfactory to us , by how much more we make the glory of god the end thereof . o sirs , how sweetly will that meat go down that is eaten with an eye to the glory of god ? how comfortable will those dealings and trading in the world be , that are done with an eye to the glory of god ? direction iv. if you would so live , that conscience may have no occasion to reproach you , set up an inquisition court in your own souls . you have heard talk of an inquisition in spain , and in other popish countries ; oh that you would set up an inquisition court in your own souls . we have courts of inquiry among us ; oh keep a weekly , nay a daily , court of inquiry in your own hearts . commune with your own hearts every day , according to the example of david , psal. . . examine your selves often , be not seldome in the work of self-examiniation . . cor. . . examine your selves , prove your own selves , whether you be in the faith : know ye not that christ is in you ? except ye be reprobates or unapproved : whether you be reprobate silver , that is , not current . examine your selves , prove your own selves . ps. . . i thought on my ways ( saith david ) and turned my feet unto thy testimonies . oh think on your ways , say often to thine own soul , what am i ? what do i ? how live i ? whether go i ? what will be my condition through all eternity ? will such questions do you any harm ? i appeal to your selves that are able to judge . o that i could get you to reckon often with your selves , and to keep a petty sessions in your own souls , and sit as judges in a court of inquiry upon all your thoughts , words and actions , saying to them , come hither my thoughts , come hither my words , come hither my works , come let me examine you , come let me compare you with the rule ; would not this prevent the accusations of conscience if you did but reckon with your selves once every day , if it were but one quarter of an hour in the day ? see jer. . . direction . v. set open your ears to the voice of conscience , when it is enlightened and directed by the word of god. when conscience hath information from the word of god , set open your ears to its voice , hearken to the voice of conscience ; as abraham once by gods command hearkened to the voice of sarah , gen. . . and god said unto abraham , let it not be grievous in thy sight because of the lad , and because of the bond-woman : in all sarah hath said unto thee hearken unto her voice . why so say i to you : in all that conscience informed by the word shall say unto you , hearken unto its voice . be subject for conscience sake , is the command , rom. . . this subjection for conscience sake to those that are in authority god hath commanded ; conscience will clamour , upbraid , and reproach , if gods commands be not obeyed . hearken to the voice of conscience , hearken to the directing voice , and the reproving voice , of conscience . ps. . my reins instruct me , &c. that is , my inmost thoughts and secret motions do instruct me . hearken to its directing voice when it saith , this is the way , walk in it , isa. . . when thou hearest a voice behind thee , saying , this is the way , walk in it ; hearken also to its reproving voice , to its correcting voice . thus david expostulates , psal. . . & . why art thou cast down , o my soul ? and why art thou disquieted within me ? trust still in god. why art thou thus diffident ? why art thou thus distrustful ? thus david reproves himself , and chides himself . psal. . . and i said , this is my infirmity . but i will remember the years of the right hand of the most high . and i said , this is my infirmity , this is my frailty ; i am to blame . thus he checks himself , and hearkens to the voice of conscience . direction vi. set your selves against all sin ; both great and small . fight against all sin , oppose all sin ; allow not your selves in the practice of any known sin , nor in the omission of any known duty . paul was very careful herein , acts . . and paul earnestly beholding the council said , men and brethren , i have lived in all good conscience before god unto this day . and how came he to live in all good conscience ? it was before god. if we could well remember the first direction , we should the better live in all good conscience . and herein ( saith the apostle ) do i exercise my self , to have always a conscience void of offence toward god and toward men , acts . . pray for us ( saith the apostle ) for we trust we have a good conscience , in all things willing to live honestly . mark , in all things ; so psal. . . i have refrained my feet from every evil way , &c. verse . i esteem all thy precepts concerning all things to be right , and i hate every false way . pray observe here are three universals : if you would not have conscience reproach you , set your selves against all sin , against the commission of all sin , and against the omission of all duties both great and small . if you be not faithful in the least , you will not be trusted in the greatest . luke . . make conscience of evil thoughts , of idle and unsavoury words and seeming oaths ; and according to the rule abstain from all appearance of evil , from all semblance of evil , thes. . . take heed of deceit , and of every thing that hath the shew and semblance of evil . take heed of wanton dresses ; take heed of ensnaring attire : i am confident that many poor creatures have been catch'd as it were in a snare and trap by the habit and dresses of the professors o● our age. alas , what inventions have we to draw eyes , both behind and before , to this part of the body , and to the other part of the body ? the lord be merciful to us , is this the way to escape the reproaches of conscience ? o friends , take heed of deceit in your dealings ; take heed of lying for advantage ; take heed of the husk and kernel of the grape ; though we drink not the wine , may we not eat the grape ? if not the grape , may we not eat the husk of the grape ? and if not the the husk , yet may we not eat the kernel of the grape ? no. num. . . this is the law of the nazarite , all the days of his separation he shall eat nothing that is made of the vine tree , from the kernels even to the husk . he must not drink wine , that was the law of the nazarite ▪ that he might not be ensnared no● under a temptation to drink wine , he must not meddle with any thing coming of the vine , not the very husk or the kernel , lest he be ensnared . our first mother eve was drawn to eating by seeing : o take heed of temptations and snares , and be not a snare or temptation unto others ; but make conscience of all sin , whether great or small . nay further , if there be any question or doubt about any thing , whether it be a sin or no , what shall we do then ? some say it is a sin , and some say it is not a sin ; and possibly some good men may say it is not a sin , and some good men may say it is a sin ; what shall we do in such a doubtful matter ? i shall quickly resolve you ; take the surest side . in such a case when the matter is doubtful , the surest way now is not to make or meddle at all with it . was there not meat enough for them to eat in the primitive times , besides that which did give offence ? some doubt whether it was lawful to eat of this or that meat ; what need we eat of it ? paul saith in such a case ▪ i will never eat flesh while the world standeth , rather than offend a weak brother . it is not lawful , saith one ; i will do it for all that , saith another . they are not of pauls spirit . and as for dresses and habits , are there not enough besides those which are questionable , and which both ancient and modern divines have all condemned as sinful ? possibly some will assume a greater liberty , and we are now generally grown to a greater latitude ; but tell me , is there not enough of other sorts , but we must use such habits and dresses as are doubtful , questionable , and offensive ? god help us to consider of it . in all matters doubtful and questionable , still take the surest side ▪ if you do that which is questionable and doubtful , you may sin , and possibly it may be found to be a sin at the day of judgment ; and if so , what will you do then ? it was the speech of mr. bolton concerning long hair ; you say the wearing of long hair is not a sin , but what if it be found at the day of judgment to be a sin ? you will then wish , o that i had left it off , or never used it . men are not infallible , ministers are not infallible , no not the best of them ; you are not to ground on them as if they could not be mistaken ; therefore in all doubtful cases chuse the surest side . there is meat enough to eat besides that which is doubtful ; and there is apparel enough to wear besides that which is offensive and questionable . if you would so live that conscience may have no cause to reproach you , my counsel to you is , take always in doubtful matters the surest side , which is not to meddle or make with it at all ; for if you do it you may sin , and at judgment it may be found to be sin . but if you do it not , you are safe and free . direction . vii . set up christ as your patern . if you would have conscience not to reproach you another day , take christ for your example . pet. . , . for even hereunto were ye called , because christ also suffered for us leaving us an example , that ye should follow his steps , &c. we should pace after him , we ought to walk as christ walked . if you would have conscience not to reproach you , make christ your patern ; think , speak and do , as you are persuaded christ would , were he in your case , were he in your place on earth : speak , think and do , as you think he would ; ask your selves , would christ neglect his fathers business as i do ? would he mis-spend his time , and tritle it away , that went about continually doing good ? would christ have served one lust , and another lust , as i do , and have made provision for the flesh to fulfil the lusts ●hereof ? would he give himself to ri●●ing and drunkenness , to chambering ●nd wantonness as i do ? as you would ●ot have conscience to reproach you , make christ your patern and ex●mplar . direction viii . sit under a powerful ministry . if ●ou would prevent the reproaches of conscience , love and like that mini●er best that speaks to conscience ●ost ; do not hate him that rebukes , ●s they amos . . but say as da●id , ( psal. . . ) let the righteous nite me , it shall be a kindness ; and ●t him reprove me , it shall be an excel●nt oyl , that shall not break my head . let him smite me , i will not be of●ended with him , i will not smite a●ain ; when he fmites me , it shall be ●s a precious oyntment . the mean●ng is , let him smite me with re●roofs , let him reprove me , deal ●ithfully and plainly with me . and ( sirs ) i fear that my self and many of my brethren in the ministry may have much to answer for another day ▪ for that we do not deal more faithfully , more plainly and downrightly with souls . ministers are under a temptation to please their hearers , as well as others , and are loth to offend them ; but god forbid that christs ministers should be servants of men , or men-pleasers , or women-pleasers . let them look to it , that they please their lord and master christ. direction ix . set upon nothing , on which you cannot , on which you dare not , pray for a blessing . never undertake any thing , never be imployed about any thing , upon which thou dost not dare to pray for a blessing . tim. . , . every thing is sanctified by the word and prayer . i must have a word to be my rule for it , and i must make a prayer for a blessing on it , else i can not except that it should be sanctified and blessed to me . now ( sirs ) how many things are there that we do , that we dare not pray to god for a blessing on ? it may be you spend two or three hours at the looking glass , can you pray for a blessing upon the time so spent ? can you pray for a blessing upon your dressing and attiring your selves , and habiting your selves in the way and manner that you do ? can you pray , o lord , let this way of habiting and dressing my self be for thy glory , and for my good , and for the example of others ? dare any of you go and make a prayer to god foe this ? adventure not upon any thing upon which you dare not pray for a blessing . direction x. if you would not have conscience to reproach you , set about all in the name and strength of christ. for that is the rule which the apostle giveth , col. . . and whatsoever ye do i● word or deed , do all in the name of the lord jesus christ. do all according to the will and the command of christ , do all by the strength and help of christ , and do all to the glory of christ. . do all according to the will and command of christ. in mat. . . the name of christ signifies his command . . do all by the strength and help of christ. in this sense also is the name of christ used , luke . . and psa. . . luke . . . do all to the glory of christ , which is sometimes to be understood by his name , as psal. . . oh that people would ask themselves , is this according to the will and command of christ that i am now a doing ? can i expect the strength and help of christ in that i am now a doing ? is this for the glory of christ which i am now ● doing ? when thou art about 〈◊〉 duty , say to christ , all our sufficien●●cy is of thee , we have none of our own , cor. . . joh. . . say as paul , i can do all things through christ which strengtheneth me , phil. . . and thus i have given you ten directions how you may so live that conscience may not reproach you . case ii. i come now to speak a little to the second case . what if we have neglected these rules and directions which have been laid before us . if you have neglected to walk according to rule , and have given conscience just cause to reproach you ; and if conscience does reproach you , and if you ask me , how may we get the reproaches of conscience wiped off , and get conscience quiet again ? i answer in two words , repent and believe . . repent of that before the lord which conscience reproacheth you for , mourn for it , be ashamed of it , judge and condemne your selves for what is past , resolve against it for the time to come ; this is a good course ▪ if we confess our sins , he is faithful and just to forgive us our sins , and cleanse us from all unrighteousness , cor. . . for if we would judge our selves , we should not be judged ; and if we acknowledg our transgressions , and accept of the punishment of our iniquity . read lev. . , , . there is not a better way to wipe off ●he reproaches of conscience , then by the tears of repentance . follow the example of that woman that came behind our lord and saviour , and washed his feet with her tears , and wiped them with the haires of her head . a service perhaps that you would be loath to put your hair to ; but , sirs , if you would have conscience to be quiet , then seriously set upon the work of repentance . . believe . by faith set christs blood on work , to wipe off the aspersions and reproaches of conscience , to purifie and pacifie conscience , get conscience sprinkled with the blood of christ , heb. . . you read of one mat. . . that set the pity and power of christ on work to make her daughter whole . jesus answered and said unto her , o woman , great is thy faith ! be it to thee even as thou wilt . christ seemed not to regard her a while , but she followed him , and set his pity and power on work . faith will set the blood of christ on work , to wipe of the reproaches of conscience . the centurions faith set christ on work to heal his servant , lord ( saith he ) my servant lyeth at home sick of the palsie grievously tormented . and jesus saith unto him , i will come and heal him . the centurion answered and said , lord i am not worthy that thou shouldst come under my roof , but speak the word onely , and my servant shall be healed . and jesus said unto the centurion , go thy way , and as thou hast believed so be it done unto thee . and his servant was healed in the self same hour mat. . . the lepers faith did set christ on work mat. . , . and there came a leper and worshipped him , saying , lord , if thou wilt thou canst make me clean . and jesus put forth his hand and touched him , saying , i will , be thou clean : and immediately his leprosie was cleansed . the father of the child that had a deaf and a dumb spirit , his faith set christ on work , mark . , , . jesus saith unto him , if thou canst believe , all things are possible to him that believeth . and straight way the father of the child cryed out with teares , lord , i believe , help thou my unbelief . the faith of the woman diseased with an issue of blood set christ on work , mat. . . for she said within her self , if i may but touch the hem of his garment i shall be whole . and it followes , the woman was made whole from that hour . the faith of the poor leper set christ or work , luke . . and jesus said unto him , thy faith hath made thee whole . and likewise the womans faith ( luke . . ) set christ on work for the pardon of her sins ; he said unto her , thy sins are forgiven thee . and ( ver . . ) christ tells her , thy faith hath saved thee , go in peace . and likewise the faith of blind bartimeus ( mar. . , . ) sets christs power and pity on work , and obtained healing . and the faith of the two blind men in matth. . , , , . christ touched their eyes and said , according to your faith , so be it unto you . and their eyes were opened . o if you could but ( according to these examples ) set faith on work for the healing of your souls , conscience would be quiet . thus bespeak and expostulate with thine own conscience , and say , it is true ( conscience ) i have sinned , and deserved to be reproached and condemned , but i fly to the bloud of christ for cleansing , and i apply that by faith. nay ( saith conscience ) if thou fly to that city of refuge , i can then no longer pursue after thee ; thou art safe enough from me . if thou makest the bloud of christ thy refuge , thou art then secured from all the storms , and terrors , and reproaches of conscience . if you would not have conscience upbraid you , accuse and condemn you , set about the work of repentance and faith , and then whatsoever cause you have given conscience to reproach you , it will reproach you no more , it will be quiet and at peace with you ; always provided that you set about this work of faith and repentance seriously and in good earnest . consider what hath been said , and the lord give you understanding in all things . finis . books printed for and are to be sold by john hancock , at the sign of the three bibles in popes head alley in cornhill . twelve books lately published by mr. tho. brooks , late preacher of the gospel at margarets new fish-street . . precious remedies against satans devices , or salve for believers and vnbelievers sores : being a companion for those that are in christ or out of christ. . heaven on earth 〈◊〉 a serious discourse touching a well-grounded assurance of mans everlasting happiness . . the vnsearchable riches of christ held forth in sermons . . apples of gold for young men and women . . a string of pearls , or the best ●hings reserved till last . . the mute christian under the smarting r●●● with sovereign antidotes against the most miserable exigents . . an ark for all gods noahs in a stormy day . . the crown and glory of christianity , in sermons on heb. . . . the privy key of heaven , or a discourse of closet prayer . . an heavenly cordial for such as have had or escaped the plague . . a cabinet of choice jewels , or a box of precious oyntment , containing special ma●●● rules , and directions , in order to●● 〈◊〉 clearing up of a mans interest in christ , and his title to all the glory of another world. . londons lamentations . ● the godly mans ark , in several sermons . to which is added m ▪ moors evidences for heaven . by edmund calamy , b. d. at aldermanbury . christs communion with his church militant : by nich 〈◊〉 ●ckyer . sin the plague of plagues : by ralph ●enning . a true narrative of those two never be forgotten deliverances , one from ●he spanish invasion in , the other from the hellish powder plot , nov. . ● . by mr. sam. clark. the accurate accountant , or london merchant : being instructions for ●ceping merchants accounts . by tho. brown , accomptant . short writing the most 〈◊〉 exact , lineal , and speedy 〈◊〉 that hath ever yet been obtained . by theophilus metcalfe . also a book called a schoolmaster to it , explaining all the rules thereof . a word of advice to saints , or a choice drop of honey from the rock christ 〈◊〉 matthews legacy to his chil●●●● 〈◊〉 full of good counsel . 〈…〉 ●●●t description of new york . ●inis . notes, typically marginal, from the original text notes for div a -e ● john . , . psal. . begin . luke . , . comfortable words to afflicted consciences together with a short advice to ministers how to handle them : and also mansio christiana, or, the christians mansion-house, being a sermon preached on the lords-day, th feb., anno dom. at the funeral of mrs. martha walmisley, the wife of mr. charles walmisley, minister of chesham magna in the county of bucks / by william jole ... jole, william, d. ca. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) comfortable words to afflicted consciences together with a short advice to ministers how to handle them : and also mansio christiana, or, the christians mansion-house, being a sermon preached on the lords-day, th feb., anno dom. at the funeral of mrs. martha walmisley, the wife of mr. charles walmisley, minister of chesham magna in the county of bucks / by william jole ... jole, william, d. ca. . [ ], [i.e. ] p. printed by john winter for samuel homes ..., london : . title on p. : necessary advice to ministers how to handle aflicted consciences. reproduction of original in harvard university libraries. "paul, the pattern of pardoning mercy": p. - [i.e. ]. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng walmisley, martha, d. . sermons, english. funeral sermons. conscience -- religious aspects -- early works to . mercy -- sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion comfortable words to afflicted consciences : together with a short advice to ministers how to handle them . and also , mansio christiana , or the christians mansion-house . being a sermon preached on the lords-day , th . feb. anno dom. . at the funeral of m rs . martha walmisley the wife of m r. charles walmisley . minister of chesham magna in the county of bucks . by william iole . minister of sarrett in the county of hertford . london , printed by iohn winter for samuel homes , at the sign of s. paul in little britain . anno dom. . to the reader . if the matter be sound and seasonable , rest contented , and look not for any rhetorical expressions : these sermons would gladly stoop to the weakest capacities ; we like the receipt if it be proper for the distemper , fainting spirits will find but cold comfort from strong lines and elegancy of phrases ; afflicted consciences can gather but little sweetness from the flowers of rhetorick ; the virtue of a cordial doth not lie in the cup in which it is presented , but in the goodness of the ingredients ; we value the meat more than the garnishes about the dish ; if the meat be savory , do not sleight it because it is not served up in a silver dish ; and beware that you do not say as some are apt to say , ●at this day the world even surfeits by books of this nature ) we think there is safet● in the multitude of counsellors for our po●●●ick and civil state. how ●●mberless are the books and re●●●pts , yea , the physitian for o●r bodies grown , yet w●o says ( we have too many ? ) and y●t so foolish are we to thi●k , that in the distempers and unsettled cases of our souls , we may have too many books , too many counsellors , too many physitians , too many directions . i will add but this : oft times a poor countrey physitian does good , where many great doctors , either overlook or neglect . as a woman that was in a despairing condition , propos●d the doubts , and gave the first occasion of preaching this matter ; so the desire of some other women hath now occasioned the printing it , and for their sakes i have purposely avoided any phrases that might seem dark or difficult ; let not the whole despise that which is prepared for the sick , nor let the strong censure what was intended for the weak . vale. psalm , ver. . thou hast laid me in the lowest pit , in darkness , in the deeps . this psalm fully answers the title given to it , ( a psalm containing a grievous complaint ) but the occasion of it is doubtful : some rerefer it to the babylonish captivity , because that is the lowest condition that the church can be brought unto in this world , and so figuratively may be called the lowest pit ; but others more properly make it relate only to heman's own private condition : some expound it of his outward afflictions , or of some sharp fit of sickness that brought him nigh to death , which occasioned those expressions , my life dr●●eth nigh to the grave , i am as a man that hath no st●ength . ver. , . but methinks there are many expressions that must rather be interpreted of a wounded spirit lying un●e● the apprehensions of gods wrath . surely if there h●d been nothing but outward afflictions , we should no● have h●ard such deep expressions of inward sorrow , the complain● would not have been so mou●nful as now it is ; and therefore i rather accep● of their interpretation , who understand the . ver. to be the words of one that is ready to despair ; ( free among the dead ) as if he should say , the die is cast as to my eternal estate , there is no hope of mercy for me , and then this text doth second it , ( thou hast laid me in the lowest pit , in darkness , in the deeps ) namely as to mine own sense and apprehension . i look upon my condition as d●sperate as one that is condemned to eternal darkn●ss , as if my name were ent●●● among that cursed crue already , as if i were ready to drop into ●●at deep and bottomless pi● of darkne●s ; and so the th . ver. seems to bear the same part . thy wrath byeth hard up●n me . i am under such dreadful apprehensions of wrath , and have so little hope of mercy , that i look o● my self as only not in hell , and also the th . ver. while i suffer thy terrors i am distracted he doth not mean a distraction of madness , but a distraction of the mind , of one that was in doubt what would be●ome of his soul for ever ? i am hampered in such endless doubting that i am even like a distracted person : for division of the words here is , . an act , laid . . the subject , me. . the agent , thou . lastly , the place where . in the lowest pit , in the darkness , in the deeps . note by the way , that heman was one of the holyest and wisest men of his time : and now the doctrine i shall offer is this ; that the dearest of gods children may think themselves in a state of damnation . david is a full instance to confirm this doctrine , psal. , . cast me not away from thy presence , and take not thy ●oly spirit from ●e , restore ●nto me the joy of thy salvation . david had lost the comfortable sense and feeling of gods love , and began highly to question his salvation , asaph also , psalm , , . shews what a great conflict he had with diffidence . will the lord cast off for ever ? will he be favourable no more ? is his mercy clean gone ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercies ? and so heman here in the text ; thou hast laid me in the lowest pit , &c. . because the spirit of bondage always goes before the spirit of adoption ; god doth break and bruise the souls of his servants , before he doth bind up and heal them ; he makes the sinner to hear the terrible voice of the law , before he hears the comfortable voice of the gospel ; he throughly convinceth us of sin , and mak●s us sensible of the odious and defiling nature of it , before he makes us apprehend christ as a saviour to procure us a pardon for it ; god makes us see and feel our selves lost , utterly lost , even in a state of dam●ation , before he give us any lively hope of salvation . all that are brought into heaven at last , are brought near hell-gates at first ; i do not mean all universally , but generally , the greatest part of those that are saved , apprehend themselves for a time to be damned ; the spi●i● of bondage worketh fear and horror ; a malefac●or , whose conscience within , and the witnesses without , convince of murder , when he h●ars the sentence passed against him , and sees the fetters on his legs , and himself thrust into the dungeon , he knows that execution follows ; what fear and horror must needs seize on such a condenmed person , ( unless he be a despera●e rogue ? ) that poor soul that is convinced of murdering the lord of life , and of many thousand sins against god , and heareth his sentence of condemna ion read out of the word of god , and sees the fetters on its soul , ( namely the terror of consc●ence , ) and satan standingready to to●ment him , & finds himself already in danger of despair , what fear and horror must needs surprize such a poor soul ? this is that which makes so many under the spirit of bondage , to fear that god will cast them off for ever , and to complain as though they were in hell already . and questionless , the great torment and mis●rie of a wounded spiri● hath been the reason that made any so bold to say , that there is no hell but that of conscience . the apostles words rom. . . for ye have not received the spirit of bondage again to fear , do imply , that all the elect undergo the terrors of the spirit of bondage , before they receive the spirit of adoption . reason is , because god may , and often doth leave his children for some time , under spiritual des●rtion . many pretious servants of god lie in the little-ease of an afflicted conscience a great while ; if christ complain as if god had forsaken him , it is no wonder to hear a christian complain of being forsaken . it is ●eported of one who lay in a despairing condition years ; and some think that heman lay in that comfortless condition above threescore years , guessing from the age of his life when he spake those words , ver. . from my youth up while i suffer thy terrors i am distracted . the lord may forsake his children for a little moment , ( and though it be as long as they live , yet it is but a moment compared with eternity ) but reprobates are forsaken for ever . . a child of god may relapse into some sin which he had repented of , and that may cause terror of conscience ; god redeemed , and brought up israel out of egypt , but they would go back into egypt again , num. . ver . . and this foolish attempt caused god to forsake them for a long time . christ hath redeemed us from sin ▪ and though the christian have r●pented of sin , yet many times he hath thoughts of going back , and sometimes doth relapse into some sin formerly repented of ; and it is just with god to fright him out of such wicked attempt by the terrors of conscience ; if god shoot terrours into the soul , they will stick fast , and make us go heavily , if god set our ●ins in order before us , he can make the sense of sin to be more painful then the most acute disease , whether stone or srrangury : wracks and strapadoes are but ●asie punishments to the wracking of conscience ; to set out the misery of such a condition , the scripture tells us , the spirit of a man may bear his infirmities , but a wounded spirit who can bear ● prov. . the courage and strength of body may wrestle with a disease , but the trouble of mind is insuperable and insupportable ; the grief of the soul , is the soul of grief . if we see the fits of an ague so easily master the greatest spirits , and make them quiver and quake in a cold fit , and burn and be distempered in a hot fit ; if a disease can so punish the bodie , then what terrours can the almighty dart into the soul , even to make our very knees to shake as belshazzar's did when he saw the hand-writing against him ; and for the ●ame reasons which occasioned h●s trembling , namely , because it was a hand from god ; and because the writings mentioned the loss of his kingdom . a wounded conscience is the more filled with horror , because the writing is from god , and it doth threaten the loss of the kingdom of heaven . what consternation was there , what sad thoughts , during the time of that devouring fire in london ? o then , when the soul looks on god as a consuming fire , and thinks it shall dwell with everlasting burnings , what horror and disquiet must it needs be seized with ? usually god dealeth with obstinate sinners , as men deal with sturdy rogues , ( put heavier irons upon them , and give them severer punishment ) the more we load our consciences with sin , the more god loads us with terrors of conscience , and so gives us sour sauce for the seeming sweet-meats of sin ; if we have been great and notorious sinners , god may chastise us with scorpions . manasseh was a great sinner , and it is said ( he was taken among the thorns , and bound in fetters , in the chron. . chap. . ver. the more we have delighted in any sin , the more it will torment conscience when god reckoneth with us for it : paul a refractory persecutor , was strucken to the ground when god converted him . . reason why a child of god may think himself damned for a time , is , because the wisdom of god bringeth much good out of this evil ▪ this will make us more highly to prize both our redeemer and our redemption too : how sweet and comfortable is the sight of a pardon to a condemned person ? ho wpretious is a glimpse of christ's love in any promise to a sinner condemned in his own conscience ? how comfortable is the thought of christ to justi●ie , unto those souls that are ready to be swallowed up of despair ? what love , what thankfulness will such a sight beget in such a soul ? how thankful were the famishing egyptians to iosep● gen. . thou hast saved our lives ( though they exchanged their land for bread , ) then what thanks is due to jesus christ who saveth our souls freely ? . this good ariseth from this evil of an afflicted conscience , that it will mightily increase our hatred of sin ; this is one of gods great designs in breaking our bones for sin , that he may break our souls from sin ▪ invite a christian that hath lain long in the stocks of the law , to commit any of his former sins , will he not answer , ( i will not buy repentance at so dear a rate ? ) had your soul been so long broken on the wheel of conscience as mine hath been , had you so long carried in your bosom the burning coals of an accusing conscience ; had you been thus scorched with the flames of hell , surely , like the burnt child you would dread the fire more , you would not dare to add sin to sin , and heap up more wrath . . we are made to pray more earnestly ; the prisoner at the bar begs heartily because he is begging for life ; a self-condemned sinner prayes heartily , because he is begging for the life of his soul. . the terrors of conscience will make us more humble and compassionate all our days , pride will not so easily breed in this bitter wood , the worm takes the sweetest wood soonest , the wormwood of conscience kills pride . . gods breaking and bruising is in order to a perfect cure , the last reason why a child of god may think himself damned : it may arise either from a neglect of a serious examination of our condition , or from a melancholy temper which contributes very much to such despairing thoughts . who hath not either read or heard what strange conceits melancholy hath caused some to have of their bodies ? some fancying themselves to be a fourm , and that every one would sit on them ; others thinking themselves to be a glass , and that every thing would break them ; or to be like nebuchadnezar , to have the soul of a beast , and to eat grass like a beast , ( which some say was but a strange effect of a strong melancholy , ) even such strange apprehensions may melancholy christians have of their souls , insomuch that many christians have thought themselves to be in h●ll , and for a long time have led most uncomfortable lives by that fearful expectation of of wrath and ●iery indignation to devour them . application is , . for information , we must not censure those too hardly that lie under a spirit of bondage ; those are not damned that may think themselves in a damned state , the new birth hath grievous pangs and throes ; those whose sin is ever before their faces , must needs cry out of a heavy burthen of wrath . before this spirit of bondage , we are like issachar , who is called a strong ass couching under two burthens , gen. . ver. . we have a burthen of guilt , and a burthen of wrath , and yet we are not sensible of either ; but the spirit of bondage shews the intolerable burthen of sin . that i may endeavour to speak something to afflicted consciences , although you say a spirit of bondage is a woful condition , yet i assure you your condition was much worse before you came under this spirit of bondage . to be hardned in sin , is a worse condition , then to be thus harrased by conscience for sin ; to be bold to commit sin , is far worse then to be bruised for sin committed : you are in a great deal worse condition then all hypocrites that go quietly to hell ; how many thousand in the world that are guilty of the same sins you complain of , and yet are senseless as stones ? it is good to hear christians roar in the sense of sin : to hear a man that is bruised with a fal sensibly complain , and tell where his pain lies , is a good sign that there is hopes of his recovery : it is the same in a christian , to complain of sin , and cry out in the fear of that wrath due to sin , is a good sign that conscience is alive , that conscience is awake . a seared conscience is far worse than an afflicted conscience ; a senseless condition is the very worst conditions : if you rightly consider , you have cause to bless god for a spirit of bondage , that while many millions are riding post to hell , god hath stopt you that were running the same road ; remember therefore for your comfort , that many have been lead to the place of execution , and have stood with the rope about their necks , having the sentence of death in themselves , and yet have been pardoned after so great a fright ; many christians are dealt with after the same manner ; god may leave them a long while in the jaylors custody , in fear of eternal execution , ( i mean buffe●ed by satan under temptations to despair ) and yet god may come in with a pardon at last , only he intends to fright us from sin by this means for the future . i have heard of one whose friends had got him a pardon , and yet suffered him to be lead to the place of execution , to make him be more afraid of lewd courses for the future : there may be a pardon for us in gods hand , and yet it may not so presently be given into our hand ; nay , if you have been very long under a spirit of bondage , though god give a pardon into your hand , yet you may not be able to read it , ( being under the dread of exe●ution ) many now living besides me , may remember a man in oxford , that was to draw lots for his life , and he ●rew that paper wherein was writt ( live , ) but he was so possess●d by fear of death , that he threw it away , supposing that he was to die , until some that stood nigh him read his lott , and told him that was to live ▪ so it may fare with an afflicted conscience , god may write ( live , ) and yet the fear of hell may so far stupify the soul , that it may not be able to read the writing ; in case of temptation it is safest to let some other christian read the writing for us , to let other christians judge of our condition . remember therefore , that you were under satans bondage , before you were under the spirit of bondage ; it is much better to be gods prisoner , than satans , a man hardned in sin , is a prisoner without hope ; but a man bruised for sin , is a prisoner of hope ; and though this terrifying work of a troubled conscie●ce be not grace , yet it is in order ●nto grace , all those terrours that do not end in final despair , are still in order to conversion , and the deep●r god cutts and launces the soul , the sooner it will be healed again . it is a great comfort to a patient to hear that there is good hopes of his recovery , although he be still kept in the chirurg●ons hands , or though they tell him it will be a very long cure , the hope of cure revives him , although he may endure much misery before the cure be perfected ; it is a great comfort to a travailer to hear that he is in his right way , although he may pass through many dirty lanes and rugged paths , and perhaps may be set upon by robbers : although the way be tedious and dangerous , yet this bears him up , it is the right way , and will bring him to his journeys end at last . although the way which the spirit useth , seem a tedious and unpleasant way , yet it is the right way to heaven ; and though you may think you are kept long in a course of spiritual physick , yet the hope of a perfect cure at last , may keep you from despair . and here it w●ll be needful to answer some objections which troubled consciences make . alas you speak all this while to a wrong party : i have no grace , and therefore there is no hope for me . answer , . it is a happy turn that you see the want of grace . . it is well that you are made desirous to have grace ; these are good steps towards grace . answer , . to have grace is one thing , and to know that we have grace is another ; that ioseph liveth is one thing , and that iacob knows that ioseph liveth , is quite another thing , for iacob thought he had been torn in pieces by some wilde beast , and made a solemn mourning for him , gen. . ver. , . in the obscurity of a winters night all the wares remain in the shop , but we see them not except we have a candle , or tarry till day appear again ; there may be grace in the heart and we not discern it ; commonly those that say they have no grace , have more grace then those that so confidently proclaim themselves to be citizens of heaven . objection . but can such a wretch as i expect grace , that have spent so many years in sinful courses , and have sinned so desperately as i have done ? answer . god s●ith , that if we condemn our selves here , we shall not be condemned hereafter , cor. . chap. . ver . pre-judging of thy self is a good sign that god is fitting thee for mercy . although such is the froward disposition of men , that repeated affronts breed an irreconcileable alienation in our hearts ; yet so infinitely is gods mercy , that he called upon iudah to return to him , after he had played the harlot with many lovers , ierem. . ver . . and in the ver . god bids back●●●ding israel to return , and in the isa● . ver . . god promiseth mercy to the wicked and unrighteous man ; and because the poor self-condemning sinner says he hath abundance of sin , therefore god says that he will abundantly pardon , not only those that are sinners in their own reckoning , but even those whose lewd lives have deserved the name of wicked and unrighteous ; yet let them return to me says god and they shall be pardoned ; no matter how desperate we think our condition to be , if christ undertake the cure , if he be our physitian . nay , if we believe that christ is now in heaven , who had the sins of all the world laid on his back when he was on earth , we may the more easily believe gods readiness to pardon the greatest sinner , and also christs merit to be able to answer for the greatest fins . a objection . but f●ith and repentance are the conditions of pardon ; but i cannot believe , nor repent , and he that belie●veth not is condemned already , iohn . ver . s . ans. that scripture speaks of a final unbelief , ●e that dies in unbelief ; to be earnest with god for faith , is a sign of some faith ; that man , mark . ver . . lord i believe , help thou my unbelief . he did not say , i can , or i cannot believe , but lord i desire to believe , and i believe that thou canst help my unbelief : our saviour seems to say unto troubled consciences , as he said to the blind man , matt. . ver . . do ye believe that i am able to do this ? and they said , yea lord , then says christ , according to your faith be it unto you ; here was faith enough to fit them for a cure . and for repentance , christ is exalted to give repentance , and remission of sins , acts . ver . . since you know that you cannot believe , nor repent , pray unto christ , and he will enable you : peter denyed his master thrice , and yet christ looked back upon him , and recovered him again ; let the greatest sinners look unto him , and they shall be pardoned . take heed of cain's unbelief , my sin is greater than i can bear ; or as the note in the margent of the bible , is greater than may be forgiven : he did not say so , because it was so ; but it proved to be so , because he said so : unbelief makes sin unpardonable . no sin can damn the soul , if final unbelief be not added to it ; and this made st. austin say , thou lyest cain , for the mercy of god is far greater than the greatest sin . you say you do not repent ; pray tell me , is sin your solace or your sorrow ? doth it make you mery , or doth it make you mourn ? do you love sin , or do you loath sin ? is it that evil which you allow , or that evil which you allow no● ? paul was a true penitent even when he complained of a body of sin , a law in his members , which made him do the evil which he hated . rom. . ver . . — . compared , it shews you do repent ; seeing that god hath made you so sensibly to bewail your impenitency ; therefore look unto christ whom the father hath exalted to give repentance , and remission of sins , acts . ver . . alass ! i cannot weep for my sins as i ought : outward sufferings ●etch more tears from my eyes , then my sins ; how bitterly did peter weep upon the remembrance of his denyal ? how plentifully did mary magdalen shed tears when we washed our saviours feet with them ? but alass i can scarce weep at all . answer . abundance of tears do not always declare true repentance ; we read of esa●'s tears , but not of his repentance . gen. . ver . . — . he cryed with an exceeding bitter cry , he lift up his voice and weptt . tears seem to us to be all of a colour , god only can put the difference ▪ esau's tears , and peter's , both wept bitterly , and yet both of them wept savingly . there may be true repentance without a flood of tears ; the thief on the cross was truly penitent , and yet we do not read of a tear that dropt from his eyes : david truly repented , and yet we find no mention of any tears when nathan told him of his sins , . sam. chap. . ver . . mr. perkins in his cases of conscience hath abundantly satisfyed us , that tears are not absolutely necessary to true repentance ; some are naturally more dry of constitution , and barren of tears than others . i knew a boy that was not able to shed a tear to save a whipping : true repentance is to be judged of , more by the inward sorrow of the heart , then by the outward sorrow that runs down the cheeks ; the greater the inward grief is , the fewer tears will fall ; as a high wind keeps back the showers off , the great combustion in the soul may keep back the showers of tears ; and so there may be true repentance with drie cheeks . there is great weeping and wailing in hell , but no true repentance . children are more easie to shed tears than grown men ; sighs and groans is the usual way of expressing the greatest sorrow . and whereas you say you cannot weep so much for sins as for outward sufferings : for ought that we can find , hezekiah wept more at the message of death , than when he humbled himself for the pride of his heart . isai. . ver . . david's sickness drew more tears from him than his sins , psal. . ver . , . what bitter lamentation did he make when he received the unwelcome tidings of absalom's death ? . kings chap. . last ver . and . chap. . ver . those things that most press the outward senses , do squeeze out most tears : to see our house on fire , would more easily force tears from our eyes , than to hear a sermon of the fire of hell , although that be much more dreadful news . to conclude this particular ; a malefactor that is condemned to the gallows , may shed more tears than one that is pardoned ; and yet he that is pardoned may be more penitent than he that is executed . it is dangerous to make any standard to measure true repentance ; for if you will set any , it must be the highest of all : so that unless you are sure that you weep as bitterly as peter , or mary magdalen , the devil will still tell you it is not true repentance : besides it looks so like a papistical trick ( as if you thought that rivers of tears could wash away sin without the blood of ghrist : ) and when we have wept until we can weep no more , if faith be not mixed with our tears , it is but legal repentance . alass ! but i have committed foul facts since my first conversion . answer . so did both david and peter , and how did they recover themselves but by faith in jesus christ , and repentance from dead works ; therefore confess your sins to god , and think of that comfortable portion of scripture , . epistle iohn . chap. ver . . if any man sin we have an advocate with the father , iesus christ the righteous : it is not said , if any man sin not , but if any man sin ; thus poor sinners go loaded to heaven with abundance of experience of the riches of gods grace , and freeness of his mercy in pardoning their heinous transgressions . there are commonly three hindrances in the way of afflicted consciences . . looking only upon sin. . a proud kind of seeming humility . . a searching for the fruits of repentance , before we are sure of faith. . many look only upon their sins , and not to their saviour . alass sayes the afflicted conscience , my sins are crying sins , crimson sins , scarlet sins , scandalous sins , foul , frequent , committed against much light , much love , against much means , much mercy : if a wounded man should only look upon the bleeding wound , would it not make him faint for fear that he should bleed to death ? but when he seeth the skilful chirurgeon about to dress it , and considers his skill to cure it , this upholds his sinking spirits ; even so poor sinners must needs faint , and despair of pardon , while they look no further than their sins , which despairing thoughts would soon vanish , if then we could look up to our saviour , are not all sins easie to be pardoned by infinite mercy . it was an excellent answer that one returned the devil , when he told him of the heinousnefs of his sins , thy sins should be pardoned too , if thou couldst believe . christ can more easily pardon seventy offences to us , then we can seven to one another ; he delighteth to forgive much , so to engage us to love him much . when some ●old the ruler that his daughter was dead , and bid him not trouble the master , mark . ver . , . christ bids him fear not , only believe ; and so to that other person , mark . ver . . if thou canst believe , all things are possible to him that believeth . when martha said , by this time he stinketh , for he hath been dead four days , ioh. . ver . , . christ checks her , said i not unto thee , that if thou wouldst believe , thou shouldst set the glory of god ? these were all desperate c●ses , and therefore the more proper for christ the great physitian . christ ●an cure inveterate ulcers , aswel as green wounds ; therefore look up to christ , while you look down upon your sins ; see what power christ hath to save , while you behold what power sin hath to damn ; that so while you see in your selves great cause of despair , you may see in him far greater cause of hope . . hindrance to afflicted consciences , is , a proud humility , or a kind of seeming mannerlyness ; it may be like peter , thou thinkst it not good manners to let christ wash thy feet , iohn . ver . . thou shalt never wash my feet ; calvin's note on those words is , pride often lurketh under pretence of humility ; away with this destructive manners , seeing that the great work which god requireth of us , is , to believe in christ as our saviour , and to believe tha● he both can and will save us to the uttermost , surely we cannot do it too soon . hindrance . it may be that thou searchest for the ripe fruits of repentance , before thou art sure that thou hast faith ; in the work of our spiritual ingrafting into christ , we are like crab-stocks newly grafted , which do not instantly bear fruit the same day , or week , or the same month that they are grafted ; if we be truly ingrafted into christ by faith , repentance , and the fruits of it will appear afterwards , but not the same hour that we are ingrafted , ( i mean not so as to be discerned by us ) look after faith first , before you search after repentance ; faith will help us to repent : paul did not bid the jailor to repent , but believe first , acts . ver . , . he knew that faith would work repentance ; if the devil tell you ( that you should hav● repented sooner ) remember that true repentance can never be too late , christ dyed before you sinned ; if therefore you believe in christ now , you shall be as surely pardoned as if you had begun your repentance sooner : repent , for your deferring repentance so long , and remember that the repenting thief was 〈◊〉 rejected , though it were at 〈…〉 h●ur . . objection . but i am so continually h●un●ed with temptations , either to blasphemy , or self-murther , or one black and devilish temptation or other , that sleeping or waking i am a terror to my self . ans. so were all true saints more or less haunted with the like temptations that have lain longer under a spirit of bondage : this may be a good sign that we have not given satan a peaceable possession , when he thus strives to make a forcible entry , by such horrid temptations . the devil lets them alone of whom he thinks he hath made sure work , but he assaults those most with the greatest temptations , that ar● striving to get out of his clutches . . object . but alass , i have something that tells me , i have withstood my day of grace : answer . that something must be either from god , or satan : it cannot be from god , for he tells none , that they shall die in their sins , but such as obstinately reject jesus christ , and refuse to be saved by him ; indeed christ said to the pharise●s , ● go away , but ye shall die in your sins , io● . . ver . . but if you take notice of it , ' ●was spoken to them that blasphemed christ , and said , he had a devi● . iohn . ver . . this may be a comfortable note ; christ said to the penitent adulterer , iohn . ver . . neither do i condemn thee ; and yet he said to the self-justifying pharisees , ye shall die in your sins . that sinner that confesseth and bewaileth his guiltiness , him christ absolveth ; but that soul that thinks it self righteous without christs righteousness , he abhorreth . if sin be your burden , christ calls you to him ; and therefore this something that tells you you are damned , must be from satan that old lyer . you may know the devil to be a lyer in this , as well as in other things ; for god never made satan of his privie council , to know who are to be saved , and who are to be damned ▪ but pray tell me , suppose the devil should tell you that you should be saved , would you believe him then ? why then do you heed him now , that he sayes you shall be damned ▪ as you would mist●ust your condition more , if satan should tell you tha● you should be saved ; so now you have cause to mistrust it less , because he tels you that you shal be damned ; if the devil should possibly know that you should be damned , for certain he would never tell you so , for fear of awaking your conscience , and makeing you look after salvation ; if jesus christ do not tell us that we are damned , we need not regard what satan says , for whatever he saith , he is a lyer . this is not the first lie satan hath told in this kind , many are now saved in heaven , whom the devil told they should be damned : you may read two remarkable stories in mr. clar ●s description of the lives of mr. balsom , and mr. rothwel ; and because the latter story is apposite to this purpose , i have transcribed it ; the person that was possessed , his name was iohn fox : the devil spake thus to mr. rothwel ; say nothing to me of this man for he is damned : mr. rothwel answers , thou art the father of lies , nor art thou so well acquainted with gods mind concerning this man , which makes thee thus torment him ; therefore ● believe thee not , i believe he shall ●e saved by iesus christ. the devil replyed , he is a murderer , an● thou knowest no murderer must enter into the kingdom of heaven . mr. rothwel . thou ly●st again , for david was a murderer , and yet is in heaven ; and the iews with wicked hands crucified the lord of glory , yet , both christ prayed to his father to forgive them ; and peter exhorts them to repent , that their sins might be blotted out . devil . but this man hath not , cannot , shall not repent . mr. rothw . if he had not , thou wouldst not have told him so ; but if he have not , i believe god will give him repentance , and th●u shalt not be able to hinder it . object . but you know there is a sin unto death , a sin that shall never be pardoned● and i fear i have committed that sin . answer . i am glad you fear it , for it is so much the more likely that you have not sinned that sin : indeed satan doth much perplex troubled consciences with the fear of sinning the unpardonable sin ; yea , i am perswaded , that most of the elect , if not all , are afraid they have , or shall commit that sin . troubled souls are to be disswaded from musing so much on that nice subject . no man can positively determine what the unpardonable sin is , and of all men you are the most unfit to search it out . and last objection . alass , i have lain so long in this despairing condition , that i doubt i shall never get out of it . answer . many were under bodily distempers , and yet were healed at last . when ever christ commeth , he brings a cure with him : we read of a man that was impotent years , iohn . ver . , , . and yet christ healed him . the woman that was bowed together by an evil spirit years , and yet christ loosed her from her infirmity ; and that which is a comfortable word for thee to consider , christ calls her a daughter of abraham , although she was possessed by a dev●l . luke . ver . . the continuance of your temptation doth not hinder you from being a daughter of abraham . that i may draw towards a conclusion ; if you consider what hateful sins you have committed , and how long you have lived in sin without any sorrow for sin , you need not wonder that god sends you so long a time of sorrow now . absalom was greatly beloved of david , and yet when he had murthered amnon , he was bannished three years from ierusalem ; and when david recalled him from banishment , yet for two years more he saw not the kings face , . sam. chap. . ver . ult . and compare it with chapter . verse . david suffered him to dwell in his kingdom , but did not present●y admit him to his court , to shew his just displeasure against his abominable murder . god may bring a sinner home by converting grace , and yet not make him or her sensible that they are received into favour by comforting grace . god doth not welcom home all his prodigals with musick and feasting ; some one he may to declare his mercy , but not all , to shew his just abhorrence of our prodigality . the blessed spirit is first a refiner , before it prove to be our comforter ; he is a sanctifying spirit before he prove a witnessing spirit , he purgeth away our sin , before he sh●w us our pardon ; the holy-ghost first cleanseth us , then comfor●eth us ; he first removes our 〈…〉 he remove our sorrows . ●he apo●●● sp●aks of those that had received the spirit of adoption , when he ●aid ▪ the spirit it self beareth w●tness with our spirit , in rom. , . god may make us his children , and yet may not instantly dandle us on his knee . to shut up this matter : it is said , that israel in egypt did not hearken to the promise of de●iverance , by reason of their anguish of spirit , occasioned by their cruel bondage , a very remarkable scripture . . exod. , . but though moses spake to them from god , yet they hea●kened not to the promise , for anguish of spirit , and for cruel bondage : the paralel is easie , lying long under a spirit of bondage may make us deaf for a while to all the promises of pardoning mercy , and free grace . now let me pe●swade you to read the promises more often , and more more seriously , study the nature of free grace more , pray more , although satan tell you you are unfit to pray ; for if the thoughts of our unfitness can drive us from prayer , he will always suggest that we are unfit , so to make us still more u●fit by our own neglect ; the more unfit we are to pray , the more need we have to use the words of that disciple in luke . ver . . lord teach us to pray , &c. the more we see our unfitness to pray , the more need we have to press god to make good that gracious promise in rom. . ver . . likewise the spirit also helpeth our infirmities , for we know not what we should pray for as we ought , but the spirit it self maketh intercession for us , &c. some advice is needful to ministers , how to handle tender consciences , and that follows in the short notes of the next sermon . nccessary advice to ministers how to handle aflicted consciences . luke . ver. . the spirit of the lord is upon me , because he hath anointed me to preach the gospel to the poor ; he hath sent me to heal the broken hearted , to preach deliverance to the captives , and recovering of sight to the blind ; to set at liberty them that are bruised . these words are our saviours first text which he taught upon in nazareth , as you may see ver . : god the holy spirit directed christ to that text of scripture , which might mind him of his office , and prove most comfortable to poor sinners . these words are taken out of the of isa●●h , being very little altered , that being the prophecie of what christ now began to perform . for division , . here is something affirmed ; the spirit of the lord is upon me . . a reason assigned ; because he hath annointed me to preach the gospel , &c. . some particular duties of christs office repeated , to preach the gospel to the poor , to heal the broken hearted , to preach deliverance to to the captives , to preach recovering of sight to the blind , to preach liberty to them that are bruised . for explication . the spirit of the lord is upon me . christians receive a measure of the graces and gifts of the spirit , but christ received the spirit without measure , iohn . ver . . several saints are more eminent in several gifts and graces : moses had the spirit of meekness and miracles , all the judges of israel had the gift of government and fortitude ; solomon had the spirit of wisdom , the prophe●s had the spirits of prophecy , the apostles had the gift of tongues , and interpretation of gospel mysteries , but in jesus christ the fulness of all graces and guifts do meet as in their proper center : a christian may be said to be rich in grace and gifts , but christ only is full , he hath all fulness . because he hath anointed me to preach the gospel . here christ shews the world his lawful commission : be ashamed all ye that climb up into the ministry by any other way , then of lawful ordination ; christ shews his orders from heaven , and mark it ; our saviour doth not say , because the spirit of the lord is upon me , therefore he hath sent me ; but because he hath sent me , therefore the spirit is upon me . god bestows a measure of gifts upon every one whom he sends into the ministry , but he doth not send every one into the ministry upon whom he bestows a measure of gifts ; gifts without ordination , is no lawful commission . to preach the gospel to the poor . this tells for what end christ received the gifts of the spirit , to make him an able preacher of the gospel . to preach the gospel . moses was sent to preach the law , but christ is sent to preach the gospel ; moses the servant of god , handed the law to israel after the flesh : christ the only begotten son of god , handed the gospel unto the spiritual seed ; we have lost nothing ( but time ) by coming last into gods church , they were before us gentiles in time , but we are before them in priviledges . to preach the gospel to the poor . that is to say , to the poor in spirit , such as see and acknowledge their want of righteousness ; those that are sensible that they have provoked god , but they have nothing whereby to appease his wra●h , and need christ to stand their friend , to make peace between god and them . to heal the broken hearted . that is , such whose consciences are terrifyed and tormented with the guilt of sin ; according to the greek word , it is , those whose hearts are cut asunder , meaning with the sense of sin , and sorrow for fin , god hath sent me to purify and pacify such accusing consciences . to preach deliverance to the captives . he meaneth not those whom men have enslaved to their power , but those that see themselves in spiritual slavery to sin and satan . and recovering of sight to the blind . christ is the light of the world , he is the day star from on high that visiteth us who are walking in da●kness . the world without christ was a dark dungeon ; the heathens were like the sodomites when the angel had struck them with blindness : it is said that they wearied themselves to find the dore . gen. . ver . . christ is called in scripture : the dore of salvation : the blind-folded heathens wearied themselves in vain to find this dore . to set at liberty them that are bruised . those may be said to be bruised , that are struggling with sin , but cannot overcome sin , but get many falls by which their souls are sorely bruised , and their consciences full of pain and torment ; so that by all these expressions we are taught what the gospel offereth to us ; namely , christ offereth us his hand to pull us out of the lowest pit of sin , and out of the dark dungeon of ignorance , to give liberty and spiritual freedom to us that are oppressed with all kinds of miseries , that we that are poor may be enriched with his grace , that we that are blind may be enlightned by the light of his gospel ; that we who by nature are satans bo●d slaves , may be made free , and set at liberty by him . and as the father sent christ on this errand , so christ sends his ministers on the same errand : you see therefore what kind of people you have to deal with , such as are spiritually poor , broken hearted , blind , captives , and bruised . the doctrine i shall name is this . that christ hath an especial eye to those that are afflicted in conscience ; and the reasons may be such as these . . the reason in the text , because it is his office to take care of such , god hath sent him for that end and purpose . reason is , the helplesness of such poor sinners , they can do nothing but weep and complain , sigh and mourn , and disquiet themselves more at the apprehension of their misery , but do not know what to do to ease their consciences ; therefore the merciful nature of christ makes him have a tender eye towards such . reason . because such are prepared for christ to deal with , such are prepared to welcom the gospel : christ preacht to the scribes and pharisees , but they thought themselves to be whole and needed not a physitian , and therefore despised his help : but when he preached to the publicans and sinners , they followed him ; he preached to that mary noted as a sinner , and she followed him weeping . luke . ver . . all the publicans and sinners drew nigh to hear . luk. . ver . . whereupon the pharises murmured ▪ which gave an occasion to those parables in that chapter , of the lost sheep , the lost groat , and the lost son. christ is sent to save those that see their lost condition without him , and such only will bid welcom to the gospel . reason why christ hath such an eye to afflicted consciences , is , because satan is so buisy with them , he seeks to drive them to final despair of mercy , and to suggest thoughts of self-murther : therefore as the devil hath an evil eye towards them to destroy them , christ hath an eye of pitie and compassion towards them , to deliver them , and to preach salvation to them , if satan desire to winnow peter , christ will take the greater care of him ; if satan ●empt peter to denie his master , christ will look back upon him to reclaim him again : now this is a pattern for christ's ministers to imitate ; have an especial eye to the sin sick souls , the broken hearted . in the close of the former sermon i hinted that some advice was needful unto ministers how to deal with afflicted consciences , i reserved it unto this place , where i might present them with such a blessed pattern to follow . afflicted consciences during the time of temptation , they are like blind men , therefore deal with them as such , lay no stumbling blocks before them , make your doctrine plain and obvious , be you instead of eyes unto them , perform the office of a good guide , and lead them to christ , and to the covernant of grace , and to the promises ; they are broken and bruised already , therefore deal gently with them , handle their souls with smooth , and not with rugged hands . we say a chirurgeon needs an eagles eye , a lyons heart , and a ladies hand : so we may say of a minister , he needs an eagles eye , to be of a piercing sight in the mysteries of the gospel ; he needs a lyons heart , having to do with wounded and ulcerous souls ; he needs a ladies hand , having to do with broken hearted sinners . afflicted consciences are thirsty , and ready to faint ; therefore lead them to the rock jesus christ , from whose side ( being struck by the rod of god , ) do only flow those waters that can allay the scorching heat of an i●flamed conscience , and can refresh and revive the drooping soul that boweth under his burthen of temptations ; hence do issue those waters that can cleanse the conscience , and wash away the guilt of sin , which makes it so disquiet and tormenting : after david had sinned ●ou●y , by adultery and murder , he came to these waters , psalm . ver . . wash me throughly from mine iniquity , and cleanse me from my sin . moses's rod struck the rock , that water might gush out to the thirsty israelites : god's rod struck the rock jesus christ , that mercy might flow out more freely to the thirsty sinner ; if they be thirsty , lead them to christ the fountain of living waters . a wounded spirit is shot with a poysoned arrow , ( i mean the sting of sin ) be you therefore that loving friend that may draw out the venome with your mouths ; ( i mean , by your godly council and seasonable advice . ) do not tell afflicted consciences of a god only , but of a god reconciled in christ : put them into the clift of this rock jesus christ , when you shew them any thing of the glory of god. they are bruised , therefore speak not all law unto them , but mingle gospel with it , least you break those whom god hath bruised . shew them the cleansing and comforting blood of jesus christ ; and if their trembling souls chance to propose any such questions as are in the micah . will the lord be pleased with thousands of rams ? shew them the lamb of god that taketh away the sins of the world . while they cry out of their own sinfulness , set before them christ's perfect righteousness , and that he freely offers to cloath them with it ; shew them not only christs ability to save , but christs willingness to save ; for that is sound advice given by a late writer ; that soul which is disquieted for sin , must be pacifyed by something that is not sin : he that is sensible of his own unrighteousness , must be made to see a perfect righteousness somewhere else , even the righteousness of christ : if it were a prevailing argument with god , exod. . ver . . to press him to pardon israel for the sake of abraham , isaack , and jacob his servants , and his covenant made with them . then surely it must needs be a stronger argumen● , when a poor sinner shall be seech god to remember jesus christ his only begotten and well-beloved son that dyed for him , and his covenant made with christ : but as afflicted consciences will be much fingering their sore , and so put back their cure . the sight of sin is a thick cloud , which will much hinder the sight of a saviour ; therefore when they complain of great and manifold offenees , do you shew them gods great and manifold me●cies , psalm . ver . shew them davids argument , psalm . ver . . o lord pardon mine iniquity for it is great . here is our usual objection turned into an argument ; my sins are great , therefore i fear god will not pardon them , says the doubting sinner ; my iniquity is great , therefore lord pardon it , says the believing david ; even merciless men will do much to purchase them a great name ; the merciful god by pardoning great sinners , gets himself a greater name of being merciful ; shew them how to frame an argument out of gods own words , ier. . ver . , . and i will cleanse them from all their iniquities whereby they have sinned against me , and whereby they have transgressed agains● me , and it shall be to me a name of joy 〈◊〉 praise and an honour before all the nations of the earth which shall hear all the good th●t i ●o unto them . press the lord with his own words , to exalt his great name by cleansing and pardoning thy sins ; and the more and the greater they are , the more will his mercy be glorifyed : seeing god designeth to be glorifyed in the great attribute of his mercy , we cannot glorifie it more , than by throwing our selves upon it . if satan aggravate our sins , ( as he never fails to do it to the purpose , when he finds a sinner despairing , ) then we must set all the true colours upon mercy , great mercy , glorious mercy , rich mercy , abundant mercy ▪ and that which is beyond all that satan can say of our sins ( infinite mercy ) shew them therefore , that by casting our souls upon gods free mercy , we do exceedingly glorifie the mercy of our god , and the merit of our redeemer . do not rob god of the glory of his mercy by your unbelief . but if the broken hearted sinner yet object against it self ; alas my sins are no ordinary sins , then do you put them in mind , that christ is no ordinary person , his blood is no ordinary price , his redemption no ordinary work , and gods mercy in christ is no ordinary matter . paul did not despair of pardon because he saw himself to be chief of sinners , tim. ch . ver . . but gloried so much the more in christs coming to save such as he was : a soul that is once enabled to look upon christ as his saviour , will not despair though conscience tell him he is a great sinner , but can be as willing to accuse ●t self as satan is to accuse it , and yet not despair of pardon , but imploy satans malice as an argument for greater love to jesus christ : those that despair of mercy , should be much pressed with the great injury done to gods infinite mercy , and to christs infinite merit by such as despair of pardon ; for it is as much as to make god an unmerciful god , and christ to be an impotent saviour : and it is a most dangerous sin in respect of us , ●or it blocks up the way to mercy ; ●ll other sins might be pardoned , if unbelief did not intercept our pardon , ●n the io. ver . . he that believeth not ●s condemned already , because he believeth ●ot in the name of the only begotten son of ●od . it is not said , because he was a ●hore-monger , or a thief , or a ●runkard , but because he believeth not in the name of christ ; so that unbelief is the greatest sin of all other . satan holdeth many under despairing thoughts a long time , by telling them that they have not been broken enough yet by the terrors of the law , and therefore are unfit for pardoning mercy yet . pray is not this a strange reasoning , as if you should say to a sick man , you seek to be cured too soon ▪ your case must be more desperate , before you go to a physician . doth not reason tell us , that in a dangerous wound , the sooner we look for a chyrurgeon the better and that we cannot go too soon ▪ the longer we defer seeking unto christ , and laying on the sovereign plaister of his blood , we must needs be the longer before we can be healed . if any violent distemper seise on your bodies , you are ready to ask one another , why do not you go forth and seek help ▪ delays are dangerous in this case . now then ask your souls the same question , seeing sin hath made such a dangerous wound in thy conscience , why do not you go forth , why do not you seek after iesus christ ▪ delays are dangerous in this case i am sure . if faith be the condition of the the new covenant , we cannot believe too soon ; urge those that yield to despairing thoughts with those words of reverend dr. sibbs : judas did far worse in despairing of pardon , than in denying of christ ; in the latter ind●ed he destroyed christ's humane nature , but by despair he denyed his divine nature . who doubts but if cain had not despaired , he might have been pardoned . will you flie from christ because you are sinners ▪ will the sick man shun the company of the ph●sician because he is sick ▪ the pharisees upbraided christ , that he was a friend to publicans and sinners , matt. . ver . . to teach thee that he is no enemy to the vilest sinner that cometh to him for mercy . afflicted consciences are weak sighted ; or like the disciples , their eyes are held , luk. . ver . . christ is near them , but they see him not . therefore let all ministers , and also all good christians endeavour to help that defect , by leading them unto christ , and opening the promises of the gospel unto them ; end since they feel the sting of the fiery serpent in their souls , shew them their saviour , who is the truth of the brazen serpent ; help them to lean upon christ that tryed stone , so called isa. . ver . . christ is a tryed stone indeed , whom neither the weight of the sins of the whole world , nor the maliee of all the devils in hell , nor the rage of his persecutors on earth , nor the weight of gods wrath due for the sins of mankind , ( which was much heavier than all the former ) could once make to yield at all , or to fly out of its proper place ; and therefore christ is only fit to be the chief corner stone . he is the only immovable foundation , able to bear up the whole building of his church ; and whosoever builds his soul upon this foundation , ( jesus christ ) the gates of hell shall not be able finally to prevail against him . such as are afraid to fall , lead them to christ that rock of ages , that they may see themselves placed in a safe condition ; and do you carry those young lambs that cannot go : i have not written this as though i were able to advise my reverend brethren of the clergy , but to move them to consider the case of afflicted consciences , that they may labour more to heal the broken hearted , and to set at liberty them that are bruised , that 〈◊〉 people may have greater cause to 〈◊〉 , how beautiful are the feet of those that bring glad tidings of salvation ? mansio christiana , or the christians mansion-house . being a sermon preached on the lords-day , th . feb. anno dom. . at the funeral of m rs . martha walmisley the wife of m r. charles walmisley . minister of chesham magna in the county of bucks . by william iole . minister of sarrett in the county of hertford . ephesians . and hath made us sit together in heavenly places . london , printed for samuel homes , at the sign of s. paul in little britain anno dom. . to his reverend brother in the gospel m r. charles walmisley , husband of m rs . martha walmisley deceased , grace and peace . worthy sir , that which is reported of egesias the philosopher , that he could so accurately decipher the miseries & wretchedness of life , as to make men out of love with it , and so colour over the grim face of death , as to make it desirable ; that is only really performed by this text : a little rhetorick may serve to perswade a poor man to forsake his thatch'd cottage , if you can assure him that by so doing , he shall have a better habitation : the most effectual way to make a christian to despise life , and desire death , is , to present him with a sight of his heavenly mansion , and then with s. paul , he can groan earnestly to leave this earthly tabernacle , when he knows he hath a building of god , a house not made with hands , eternal in the heavens ; for though nature abhor a dissolution , yet it covets happiness ; so that reason it self may well assent to the desire of being dissolved ; when faith hath rightly informed it that it is far better ; for it is wisdom to admit a change , when we are sure it shall be for our greater advantage . sir , if you thus look on death ( though as a dark entry ) yet as the ready passage to our heavenly mansions , then i shall need to say no more , either to quiet your spirit concerning the death of your dear wife , at whose funeral this sermon was preached , or to make you more willing to entertain more familiar thoughts of your own dissolution ; if it be far better to be with christ , than to linger still on earth , then what remains ? but that we patiently bear the departure of our dearest friends and nearest relations , and cheerfully expect our own ; that we may be so far from fearing death , as rather to welcom it : who baulks a friends invitation , because he imployes a blackamore to be the messenger ? what though christ send his negro ( death ? ) seeing it is to invite us to a feast with him in his kingdom ; we know christ is our best friend , and though at first we may startle at the messenger , yet the very message shews that death be-friends us too ; if god make this sermon useful to be your remembrancer in these great duties , let him have all the praise while you receive the profit . your affectionate brother in the gospel of our blessed lord and master iesus christ. vv. j. john . ver. . in my father's house are many mansions : if it were not so , i would have told you , i go to prepare a place for you . in occasions of great sorrow a single advice may not be sufficient to quiet and compose our afflicted minds ; christ had advised his disciples in the former verse not to be troubled at his absence , which he backs with a strong reason in this verse ; i go to prepare a place for you : consider the end of my departure , and you have no more reason to be troubled at it , than you have , if a friend that hath invited you to a feast , should say , i must go home before you to see all things set in a readiness for your entertainment : so great a necessity is there for my leaving you now ; christus non abit nos deserere , sed ut lautisimum convivium nobis praeparct . christ doth not mean to leave us , but he goes to make provision for us . christ seeing them troubled , seemed to neglect himself , that he might hearten them against the fear of his crucifixion . it is not unlikely , but that the minds of the disciples might be filled with such troublesome thoughts as these ; alass ! in what hole shall we hide our heads from a melitious devil ● persecuting world , now that our champion is taken from us ? where can we be secure if he suffer ? can we think to escape , if he be put to death ? what crosses must we look for , if innocency it self be crucified ? if they deal thus barbarously with our lord , what will they do , or what will they not do rather against his servants when he is gone ? what will become of us when the light of our eyes is departed ? yea , the very breath of our nostrils ? if the shepheard be smitten , what will become of the timorous sheep ? against all these carnal fears christ opposeth a greater cause of hope ; against all this matter of trouble , he seasonably opposeth a surer cause of spiritual joy & tranquility of mind ▪ bear my absence patiently , for it shall redound to your eternal advantage , i go to prepare a place for you . this text will not admit of such a methodical division , as other texts of scripture do . the first words are christs consolatory reason , why the disciples should not be troubled at his absence : in my fathers house are many mansions . the former words may be added to confirm that assertion , if it were not so i would have told you ; and that you may be sure it is so , i go to prepare ● place for you . in these word , is observable , . an act , go. . an agent , i go . . an end , to prepare a place . lastly , the person for whom , for you . explication , in my fathers house . heaven is called gods house ; because there god dwelleth , and there saints and blessed spirits shall dwell with god for ever : christ calls it his fathers house for our greater consolation , to shew us that he hath much power there , who is the only begotten son and heir of all things ; he is the dominus fac totum : heaven is a place where i have power to make you welcom , for it is my fathers house ; no son and heir can have so much priviledge at home to bid his friends freely welcom , as i have to make you my friends welcom in my fathers house , are many man●ions : there are mansions , not tabernacles , to denote the unchangeableness of the condition of saints in heaven ; here on earth you can have but moveable tents , but in heaven you shall have a settled condition , a mansion-house , even in our english phrase , signifies that house where we live most of our time : great men may have several houses , and yet but one of them is called their mansion-house ; that is to say , the place of their most constant abode , where they dwell the most part of the year ▪ it is but a short time that we spend on earth , but we shall dwell for ever in heavenly mansions . christians are here spoken of , as being great persons ( being made honourable by christ ) who , though they may have earthly tabernacles , yet have but one mansion-house , and that is heaven . many mansions ; there is not only room for me , but for all my members also . though there may be so many thousands of glorious inhabitants in heaven already , yet there is still room for every saint too . in scripture god is represented to us , as a great housholder , and the saints are called gods houshold or family ; every wise man provides a house according to the largeness of his family : aretius says , that the word mansions , is a word of diminution , where little is spoken of the greatest matter ; as if we would call the vast ocean , a great pond . we must not imagine that heaven is divided as the earth is ( into several habitations ) but heaven is fitly called a mansion , because there is a fulness of glory and happiness ; however men live in their flitting-houses , as i may call them , where they stay but a night or two ; yet in their mansion-houses they will far● plentifully , every saint in heaven shall have a fulness of glory and happiness . . in heaven there is a permanencie , and therefore called a mansion ; for the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the latine word mansiones , and the english word mansions , do all imply the eternity of the glory and happiness in heaven . . heaven is called a mansion-house , in respect of the different degrees of glory in heaven . in a kings court there are several offices , but all are contented , for all are courtiers ; in heaven , the house is the same , and the happiness is the same ; but there are different degrees of glory : but the saints in heaven shall be as free from envy , as the stars in the firmament are : one star differs from another in glory , yet they do not quarrel about their different degrees of light and lustre ; no more shall the saints in gods house : if it were not so i would not have told you ; i would not delude you , or feed you with vain hopes , promising that which i cannot perform : when you come to heaven you shall find much more than what you are able now to understand of the happiness you shall inherit there . i go to prepare a place for you ; the great end of christs ascending into heaven , is to prepare a place for his elect , to make way for their coming thither : take notice of our saviours consolations ; he doth not say , let not your hearts be troubled , for ere long i will make you earthly princes , and make you ●read on the necks of your enemies ; bu● he gives them comfort of another kind , i am preparing glory for you , let not your hearts be troubled . when by my death and resurrection i have fitted all things for your entertainment , i will come again , and receive you unto my self . it was the manner of bride-grooms , when they had made all things ready , to come themselves , and fetch home their brides to their fathers houses : i go to prepare , and i will come again and fetch you unto my self . o the wonderful tenderness and infinite condescention of divine love ; christ will do all himself . he came once from heaven already to make himse●f known unto us ; but his love engageth him to make one journey more to fetch us , and take us up unto himself : then he came to prepare us for heaven ; he is now gone to prepare heaven for us : i go to prepare a place for you . these may allude to travailers , ( as musculus notes ) where many travail together in a company ; they choose out some one to ride before , and provide lodgings , and a supper for them ▪ our saviour attempereth his speech to our understandings , the incomprehensible things of heaven are painted out in these humane colours , because we are much taken with these things and partly because the disciples did yet dream that christ would establish a worldly kingdom , and would have ruled some time as an earthly monarch ; christ therefore in a sweet and friendly manner works them off from expecting any such thing here , by telling them what he is going to prepare for hereafter : your expectations shall not be altogether disappointed ; you shall have honour and happiness , but it shall be in a better place , in heaven● for thither i go to prepare for you● the providence of god sent ioseph secretly before-hand to provide a place for his unnatural brethren ; christ the truth of iosep● , is gone into heaven to prepare a place for all his brethren , though by our sins we both sold him and crucified him , hebr. . v. : christ is called the saints fore-runner , implying that the saints shall follow him into heaven . before christ ascended , he said , father , i will that they also whom thou hast given me be with me where i am , iohn . ver . . therefore he is gone before to prepare a place for them : heaven is prepared already , but our sins had shut it against us ; christ is gone to provide admission for us . the doctrine i shall offer , is , that christians must look on heaven as their dwelling place . reasons of the doctrine are , . because god designeth heaven as our dwelling-place : a christian hath a body and a soul , an earthly and an heavenly part : a body formed of the earth , and a soul infused from heaven ; this earth was made for the delight of the body , here is beauty to delight the eye , and sweetness for the taste , and variety to delight the outward sences : but heaven was made for the soul ; in the body we resemble the beasts on earth , in the soul we resemble the angels in heaven ; the body is contented with the things of the earth , and thinks it good to be here ; but the soul finds nothing able to satisfy it here on earth and therefore is always mounting up to heaven by contemplation , and desirous to be dissolved from its earthly clay . god made man looking upwards towards heaven , and the beasts bowing downward towards the earth to shew us that the earth is the proper place for brute beasts ; but heave● is the place whither man should aspire . reason why christians should look on heaven as their dwelling-place , lyeth in the text ; because christ prepares it for them : and where can he better provide a place than in his and our fathers house ? i asse●d to my father and your father , joh. . ver . . my father by nature , your father by grace , as s. austin interprets it ; where can he better prepare a place for his elect than in his own kingdom ? it 's the kingdom of our lord and saviour jesus christ , pet. chap. . ver . . where can christ better prepare a p●ace for them , than in that kingdom which god the father hath freely bestowed on them ? luke . ver . . fear not little flock , for it is your fathers good pleasure to give you a kingdom ; fear not want or trouble here , but look on your selves as heirs of the kingdom of heaven . where can he prepare a place better than in that kingdom which christ also appointed for them ? luk. . ver . , . and i appoint unto you a kingdom , that ye may eat and drink at my table , and sit on thrones ●udgeing the twelve tribes of israel ; and therefore you may be sure that this is meant of heaven : for here on earth saints do not sit on thrones , but rather on dunghils , as iob and lazarus did ; they do not judge here , but rather are judged and hardly censured . reason why christians must look on heaven as their dwelling-place , is , because the word of god directs us so to do ; to s●t our affection on things above , and to seek those things : to look on the world but as our inne ; but on heaven as our home . reason . because experience doth shew , that on earth christians have no certain dwelling-place , cor. . ver . . here we travail and meet with troubles ; here we sojourne , here we suffer , here we have no continuing city , but we seek one to come , heb. . ver . . indeed neither believer , nor unbeliever have any settled condition on earth ; but it is more especially appropriated to believers . . because of the worlds ill dealing with them ; they are always driving them from post to pillar , as we say , from place to place ; moses was much longer a stranger in madian , then a courtier in egypt . . because believers do look upon earth as an uncertain place , where they cannot set up their rest ; they look on the world as a camp , where they wall meet with opposition , rather then as a city where they should expect safety and quiet . the christian expects his resting place to be in that city which abraham looked for , hebr. . v. . a city that hath foundations , whose builder & maker is god. all the cities on earth are so easily removed , as if they had no foundations , heaven only is an immoveable city . last reason why christians must look upon heaven as their dwelling place , is , to move them to a heavenly conversation ; such as our hopes is , such will our conversation be ; if your hope be only in this life , then your trade and dealing , your thoughts and actions shall be to get worldly things , your conversation will be earthly ; the prevailing degree of love in all you do , will be for earthly things ; or as the scripture doth phrase it , you will mind earthly things , philip. . ver . . all our aims , actions , and endeavours will be but to get money , to buy land , to build houses , to settle your rest on earth ; your discourses will be about dividing the inheritance like theirs , luk. . ver . . or about making more room for your worldly store like the fool in the gospel : but if your hope be in heaven , your conversation will be heavenly . hope is a deep dye that casts a tincture , and leaves its colour in the whole conversation of a christian. he that looks on the world as his pilgrimage , or place of travel , will provide only as for a traveller ; but he that looks on the earth as his dwelling place , will be providing as for an inhabitant : one room will suffice a traveller ; but an inhabitant wanteth a whole house ; a few things will suffice a man in his journey , but an inhabitant needs a great deal of furniture ; and therefore the scripture alwayes puts a difference between a man in the world , and a man of the world . iohn . ver . . . by our feet we walk on earth , but by our heart we dwell in heaven . application . . for information . to teach us what thoughts we must have of earth and heaven : we must look on the earth as david did , to be but the house of his pilgrimage , psalm . ver . . but we must look on heaven as our mansion-house , as the text doth represent it , a place prepared for us to dwell in for ever : and what a glorious place must heaven needs be , which the bridegroom of our souls hath now been hundred years preparing for his bride ? we must look upon heaven as our home , our fathers house . if you ask what ground a christian hath for this confidence ? i answer , the text telleth us , christ is gone thither to prepare a place for them . christ entred into heaven as a common person in the name of his elect , and so is gone to take possession in their right , as a guardian takes possession of a house and land in the right of his ward ; but christ entred in his own right and ours both , as he is our guardian . the high-priest under the law entred into the holy of holies , with the names of the twelve tribes on his brest-plate , to shew that he acted there for them whose names were there written ; christ our great high priest is entred into heaven , whereof the holy of holies was but a type : thither hath he carryed the names of his elect , for whom he is to provide mansions ; and therefore christians are said to have an inheritancereserved in heaven for them . pet. chap. . ver . . how should this make us high in our hopes , and lowly in our hearts ? heaven is ours in reversion ; great hopes , or hopes of great things beget great spirits , and keep men from doing any base or sordid things , which are below what they hope for : a christians hope keeps up his heart , and hinders him from doing any thing unbeseeming his hope : the eagle scorns to catch at flies ; a christias is that true eagle , that soareth above these petty things below ; the hope of heavenly mansions should should lift us above the earth . . it should make us lowly in our hearts , not to strive and fight for places here , but to be contented with any place , remembring that while we are in this world we are out of our proper place ; those that are neglectful to look after heavenly mansions , are most quarrelling for places on earth ; a christian may call all the things of this world esek , and sitnah , as isaack named those wells , about which the philistines strove with him , gen. . , . if god give house or land to a christian , it doth but make the men of the world strive with him and hate him for it , as the philistines did envy isaack's flocks & herds , gen. . . but a christian may call heaven rehoboth , by the name of isaack's well which they strove not for . now god hath made room for me , says isaack ; a christian hath one place which ugodly men will not strive for ; namely heaven : what an argument therefore is this , to remove our desires from earthly houses , and to fix them on our heavenly mansions ? in earthly houses we are always either wanting room , or furniture , or food , or peace in eating it , or assurance of continuing , but our heavenly mansions have all these properties . heaven is a good place , for it is of christ's own preparing ; heaven is a large place , there is many mansions , room enough , and provision enough of all things to make a saint happy . abraham's servant asked rebeckah , ( i● there room in thy fathers house for us to lodge in ? she answered , we have both straw and provinder enough , and room to lodge in , gen. ver . — . a christian need not make such an inquiry concerning heaven , there is room enough , and provision enough . god prepared the world for adams use , before he sent him to be there ; god built the house , and ready furnished it , and then raised up man. god our redeemer is gone to prepare heaven , before he carry his members thither . heaven is also a safe place ; where god dwelleth there can be no fear of enemies to molest us . israel in the earthly canaan had plenty , but not safety ; the cananites continually were invading them ; heaven only is the place of peace . the heavenly ierusalem is described to have a great wall , and high , and gates , and angels watching at the gates , and the city to be built upon a great and high mountain . revel . . ver . — . namely , all things that may import safety . heaven is too high for danger to climb up to it ; it is so immured that there can be no scaling it , the gates are so strong , that there is no breaking them open , and the watchers so watchful that there can be no fear of surprize . and in heaven also is suitable company , there we shall dwell with god , the holy trinity , with holy angels , aud saints ; here on earth unsuitable company may make us weary of our habitations . lot chose the plain of sodom to dwell in , but what an uncomfortable place did it prove to that righteous man , by reason of the wicked company of those beastly sodomites ? no doubt had he known their evil manners before , nothing could have tempted him to have thought of dwelling there . christians that know and see this earth to be a sodom , must not choose it for their dwelling place . lastly , heaven is a place that abideth for ever ; worldly cities have no firm foundations , but the wall of heaven is described to have twelve foundations , rev. . ver . . earthly houses may be burned , or beat down either by accident or design , as we see a woful instance in london , that city most famed throughout the world ; but you know that the world it self is reserved for the general conflagration : will you make that your dwelling-place , which you know must be destroyed ? we linger like lot , and are loath to come out of this sodow ; but the lord is merciful by sending us many crosses , pulleth us hence . this sheweth us further how we come to neglect heavenly mansions ; we over-value earthly tabernacles , and that makes us undervalue heavenly mansions , earthly houses are visible , their gardens , and orchards , parks , and forrests , fish-ponds , and motes , arbors , and banquetting-houses ; but heavenly mansions , and what provision is made there , is only known to faith , . cor. chap. . ver . . as it is written , eye hath not seen , nor ear heard , neither have entred the heart of man the things which god hath prepared for them that love him ; which if it be true of those things prepared in the gospel , it is more true of those things prepared in heaven . this consideration of heavenly mansions may much quiet and com●ort those that either are not born to house and land , or that are driven from house and home by any sad providence ; your tents may be removed , but your mansions endure for ever . . use of exhortation to all that hope for heavenly mansions . . search the land where you hope ●o dwell for ever ; israel ●ent spies to ●earch for canaan , but the●r spies were of two sorts : some brought an evil ●eport on canaan ; saying , there were gyants , and yet brought of the good fruits of the land ; but caleb & ioshus told them the truth , if the lord delight in us , he will bring us into this land , numb . . ve . . hearken unto caleb and ioshua , unto the faithful spies and true ministers , which declare from the word of god what place heaven is , and hearken not unto any that endeavour to bring an evil report on this good land , where only is fulness of ioy , and pleasures for evermore ; indeed there are some difficulties will meet us in our way thitther , but no impossibilities ; say with caleb , the lord is with us , we are able to overcome them . numb . . compared with num● . ver . . . pray against earthly mindedness . the young man that seemed so earnest to get to heaven , as is set out by his postures of running and kneeling , and asking what to do yet his great earthly possessions hindred him from being prevailed with by the promise of heavenly treasure mark . ver . ● . reuben and gad had so much cattle , that they are not eager to dwell in canaan ; iacob's flocks and herds made him drive slowly homewards , gen. . v. . though i grant his fear of esau might be a great cause also . those christians are in most danger of neglecting heavenly mansions , that are well seated in earthly places , haec sunt quae faciunt invitos mori , these things make us unwilling to die . let us use the earth as the birds do , the air is their proper place , and they care not to descend on the earth but only for their times of feeding ; so long as they keep aloft they are secure ; but when they come to settle on the ground , there are nets or guns , or some snare to endanger them : so long as christians keep their thoughts on heaven , and the thing above , they are ●afe from temptation ; but when they ●et them hover too long upon earth , and the things ●●low , satan is ready to shoot at them , or hath one snare or other to catch them , though your daily bread grows on earth , yet look on heaven as your home , and send your thoughts & desires thither again , that it may appear though you table here , you expect to dwell in heaven . a few words more , and then i shall conclude . . be content though god allo● you but a low place , or no place in this world , seeing christ is preparing a place for you in a better world . . get your affections more weaned from earthly houses ( you that have them ) and fix your thoughts more on those heavenly mansions ; because children know no better things , they are so much in love with every painted gew-gaw ; it is our ignorance of the joys in heaven that makes us so greatly pleased with these toyes on earth . . be not immoderate in grieving for any relations or friends departed , ( no , though you have h●d them but a little while with you . ) so long as we are in the body , we are absent from the lord ; the apostle paul groaned earnestly in desires of enjoying his heavenly mansion , cor. chap. . ver . . and he gives us his reason in the . ver . who would not go out of a thatcht cottage to inherit a pallace ? those that die in the lord , do but leave an earthly tabernacle , to inherit an heavenly kingdom ; and will you think it too s●on for them to be thus happy ? solon being asked who were happy ? tells a story of two youths , who out of affection drew their mothers chariot to the temple , and the gods to recompence them , caused them to die presently : those are happy that can number death among their priviledges , and bid it welcom ; if i could offer your wife or children , house , or land , would you say , ( no i thank you , i cannot spare them yet , they shall tarry with me one year longer before they go to possess it . ) we are wiser in earthly matters , why are we such fools in heavenly matters ? if we did cordially believe , and seriously meditate on the blessedness in heaven , we should grudge at every hour we ●arry on earth , we should think the shortest life too long , and like the next heir , be eagerly desirous to inherit . i say nothing of the party deceased ( though she hath left a good name behind her ) because i was totally ● stranger to her . finis . paul , the pattern of pardoning mercy . being a sermon on tim. chap. . ver. . howbeit for this cause i obtained mercy , that in me first iesus christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting . tim. . chap. . ver. howbeit , for this cause i obtained mercy , that in me iesus christ might shew forth all long suffering for a pattern to them which should hereafter believe on him to life everlasting . this verse referreth to the last words of the former verse , ( whereof i am chief ; howbeit for this cause i obtained mercy ; ) as if the apostle would say , although i was so heinous a sinner , yet iesus christ hath made me a pattern of mercy to all others . as god makes some stand as fearful monuments of his wrath to fright ●hose that are impenitent , ( like lot's wife tu●ned into a pillar of salt to season after ages . ) so god is pleased to set others as monuments of free-grace to invite all penitent sinners ; the apostle tells us what was gods aim in pardoning him that was so great an offender , to make a pattern of long suffering to encourage the greatest sinners to lay hold on his mercy . for division of the words , . here is an act mentioned ( obtained . ) . the thing mentioned , ( mercy . ) . the person mentioned . ( i that needed long sufferings , i the chief of sinners . ) lastly , the reason mentioned , ( for this cause , that i might be a pattern to them that shall hereafter believe , ) that is to say , that by my example the greatest sinners m●ght be encouraged to lay hold on the offer of free pardon , seeing such a desperate opposer of jesus christ as i was , received into favour , that none might hereafter despair of pardon , but all sinners might be encourag'd to come to god through jesus christ. the doctrine will be most comfortable thus rendred . that god hath set paul as a glorious pattern of mercy , to encourage all sinners by his example to seek for pardoning mercy . the orderly handling of this doctrine will be , . to see what a pattern is . . how paul may be said to be a pattern ? . why paul was made a pattern ? lastly , what excellent ●ncouragement all sinners hereafter may make of this glorious pattern of free-grace ? for the first , what a pattern is ? for on this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lyeth the stress of the whole matter . a pattern is , materi● proposita ad imitandum , something that is laid before our eyes for us to imitate ; when a li●mner hath drawn some curious picture in which he thinks he hath shewed much of his art , he hangs it out for all passengers to look on , to shew them what he can do ; every piece is not fit to be a pattern , but the most exact pi●ces ▪ in the converting of paul ( who by his own confession was one of the greatest sinners in the world . ) god doth shew to all men in this pattern , what free grace can do , how he can pardon the greatest sinners ; god hath made paul fit to be a pattern of pardoning mercy , to shew all the world how much he can forgive . and this leadeth me to the next particular . how paul might be said to be a pattern . . consider his own confession what a kind of sinner he was , and that will lend some light into this phrase . . con●ider the manner of his conversion . . gods dealing with him after his conversion . . let us hear his own confession how great a sinner he was , chief of sinners ; not only sensu humilitatu , so in his own apprehension ; nor only salvandorum primus , chief sinner of those that shall be saved ; but as he was a proud pharisee that went about to set up his own righteousness in direct opposition to christs rightouiness : surely , ( except the unpardonable sin ) there cannot be a greater sin than this ; and in this sense christs words may be understood , that publicans and harlots were nearer heaven , than the self-justifying pharisees , mat. . ver . . for publicans and harlots did not deny that christs imputed righteousness was the only meriting cau●e of our justification ; but the pharisees denyed this . the apostle confesseth how exceeding mad he was against this doctrine so long as he was a pharisee , and persecuted all that professed to be justifyed by faith in jesus christ , acts. . from ver . . to ver . . he would not yield to cast away the thoughts of his own righteousness , and to relie upon the righteousness of christ imputed ; and this made him persecute unto the death all such as professed a contrary way of being justified ; and herein he was a greater sinner , than if he had been a thief , or drunkard , or any othe● kind of sinner , those are trespasses against the commands of the law , but this is the highest trespass against the great command of the gospel ; namely , that we should embrace christ as he is called , the lord our righteousness , ier. . ver . . there is more hopes of publicans and harlots , of theeves and murderers , than of those that reject christs imputed righteousness , except the devils & damned in hell ; christ can have no greater enemies , than those that cry up their own righteousness , and cry down the doctrine of his imputed righteousness . paul before conversion , was tooth & nail , as we say , against this doctrine ; so that we may see a most elaborate piece of the work of free grace , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) saith passor , nota incisa , insculpta , percussione , vel pulsatione facta . the chra●cter of free grace is deeply cut in this pattern ; paul , a proud pharisee , was beaten down to the ground ; and he that before so hotly persecuted the name of christ , is now made a preacher of it ; here is now the depth of humility , where there was the height of pride before ; here god hath wrought a curious frame out of a rugged knotty piece of timber . here is a lion-like nature changed into a lamb ; he that before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interpo●ito v , ) that is to say , unquiet like the sea , and turbulent , is now paul , quiet and peaceable ; see what free grace can do : here is a rare pattern indeed ! for a physician perfectly to cure one that is stark mad , and bring him to his right mind , this shews great skill indeed : this god hath done ; paul was exceeding mad , persecuting all wheresoever he met them , that professed to be justifyed by faith in christs righteousness ; and yet the grace of god hath perfectly cured him , and now makes him to seek to christ for righteousness , and count his own righteousness but dung , and to preach the same way of justification to others . if a chyrurgeon go into an hospital , and pick out those that are most desperately sick & lame , and cure them , is it not the greater argument of his skill ? so here in paul's conversion and pardon ; god doth shew what free grace can do ; for paul 〈◊〉 per●ect●y cured , that was most 〈◊〉 sick of pride and self-love . . consid●r the manne of his conversion , and then his name paul may be derived from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signisies wonderful , for the manner of his conversion was wonderful indeed , recorded , acts . ver . . while he was yet breathing out threatnings and slaughter against the church , he made himself accessory to the murder of stephen , by holding the garments of them that stoned him , acts . ver . . but this did whet his malice , and sharpen his rage the more , this did but flesh his fury , and make him more eager to persecute ; this was but a younger practice , to what he af●erwards intended ; he seeks to get a commission to impower him to persecute all that came in his way ; and being armed with authority , and come nigh to damascus , ( which was the end of his journey , ) god surprized him suddenly , and turned a p●oud saul into an humble paul , and made him a zealous preacher of christ , who came thither out of a design to shew himself a bitter persecutor of that name ; he that was prancing on horse-back before , is now fallen to the earth ; he that came to punish christs disciples , now owneth christ as his lord , and begs now to know wh●t he will have him do , acts . ver . . he that was r●ging before , is trembling and astonished now ; a little light from heaven , will tame the most furious persecutor , any discovery either of th● glorious majesty of jesus christ , o● of our vileness , will humble any sinner ; see here the irresistible power of grace , that can meet with a wol● seeking for his prey , and can suddenly change him into a harmless lamb. . consider how graciously god dealt with him after conversion , in imploying him as a prime officer in the church of christ ; yea , as a master-builder , and as a chief pillar of that church which he sought before to pull down . god sent him as an honorable embassador to bear christs name before kings , and the children of israel , whose great ambition before was to be the saints common executioner : christ intended that paul should suffer much for his name , who came to damascus to make all them suffer that professed christs name . it is remarkable , that of all the apostles , paul only was wrapt up in the thi●d heaven ; god dealt so graciously with him , that he that was the greatest enemy to christ before his conversion , is now used as the most indeared friend of christ after his conversion , and hath the most glorious discoveries of christ , and of the mysteries of his gospel of all others , and now his name may be called wonderful indeed ; for here is a scene on which before conversion , corrupt nature acted her outragious fury ; and after conversion , sanctifying grace sh●wed her sacred force , and both to such an extent , as few stories can parallel . in saul was seen as much as can well be in a man void of grace ; and in paul was discovered as much as need be looked for in the most eminent saint ; his former madness is equalled by his present zeal , and now all that ie●ish learning which he had raked together , intending onely thereby to defend the righteousness of the law , and the traditions of the elders , and to dispute against christ and his gospel ; god imploys it better , to make him more able to confound the iews , and to prove that jesus is the very christ , acts . ver . . none preach christ crucifyed so plainly , and the doctrine of justification by christs impured righteousness so powerfully , and so thorowly as paul does ; none beat so much on this string , as he , romans ver . . galat. . ver . . and in galat. . ver . . none cry down the righteousness of the law so vehemently , nor cry up the imputed righteousness of christ so earnestly as paul does : thus as he was behind no man in wickedness before his conversion ; so was he not infer , or to the very chief apostles after conversion , but laboured more abundantly than they all , i cor. chap. . ver . . now he would preach nothing but christ crucifyed , cor. chap. . ver . and would glory in nothing , but in the cross of our lord jesus , gal. . ver . . thus paul was even a miracle of mercy , and a glorious pattern of grace . the next particular is , why paul was hung out as a pattern of free grace ? . because he had been such a notorious persecuter ; and therefore as the noise of his mad and ignorant zeal had filled the world before , so now the news of his conversion would be the more wonderful , and he would be the more fit to be a pattern , because the example of so great a sinner , would be more encouragement for other sinners to seek for mercy , galat. . ver . , . when the churches heard that paul preached the faith which he once destroyed , they glorifyed god in him . when sinners remember that paul was pardoned , they may glorify go●s mercy by seeking pardon too . . paul was made a pattern of free grace , because he was an eminent iew , and by sect , a pharisee , and so might prove a leading pattern to all the iews , and to that obstinat sect of the pharisees , to leave off per securi●g the church of chr●st , and to joyn themselves unto it , ●o follow his example in renouncing the righteousness of works , and embracing the righteousness of faith : paul was well read in all their jewish traditions , and was as zealous of them as they , and therefore they might see more of the power of grace in his conversion , that now made him h●zard his own life to advance that way , which before he persecuted unto death . . paul was chose to be a pattern , because in such a pattern the freeness of grace would appear more clearly , here all the world may see , that we are not saved out of any wo●ks foreseen ; here was nothing to fit him to receive grace ( unless making havock of the church be a preparatory work ) such works the romish saints are full of ; here was a raging persecutor tamed and pardoned . it is not our faith apprehending christ that saves us , but our christ apprehended by faith ; christ is the meriting cause , and faith is the instrumental . lastly , paul was set as a pattern of free grace , to encourage other sinners beholding the mercy of god unto him to look after mercy too , that as in a glass or mirrour , all men may see more clearly the freeness of grace , it is a good means to prevent our despair when we see such an instance of pardoning mercy before our eyes ; and this leadeth me to the last particular : what encouragement may other sinners draw from this great pattern of paul's obtaining pardon . my meaning is not , that others should expect to be miraculously converted , as paul was ; ( for you may as well expect to be caught up into the third heaven : ) but by paul's being pardoned , you may look after a pardon : paul believed and was obedient to the voice from heaven , and so obtained mercy . this voice from heaven was the voice of christ , why p●rsecutest thou m● ? and acts . ver . . i am iesus whom thou persecutest . the gospel now is christs voice from heaven , he that believeth this voice , and is obedie●● to it , shall as surely obtain pardon as ever paul did ; and he that will not obey christs voice in the gospel , shall n●ver be pardoned . it is remarkable , that christ did not tell paul by the voice from heaven , what he should do , but sent him to be taught by ananias , who was a minister of the gospel , acts . ver . . so now he doth not miraculously tell sinners what they must do to be saved , but sends them to his word and ministers to be instructed ; and therefore pray compare those two places together , hebr. ver . . to day if you will hear his voice : what is that voice of christ ? luk. . ver . ▪ he that heareth you , heareth me . christ spake this to his seventy disciples when he sent them out to preach the gospel ; christ gives his ministers the same power to preach , as he did them , though he hath not given them power to work miracles : he still says , he that heareth you heareth me ▪ for it is christs word , and not ministers to re●urn to the queston , how other sinners may draw encouragement from pauls obtaining mercy ? w●y this this a pattern for other sinners , ( ad imitandum paul● fidem ) to believe , and so they shall obtain mercy . when you see a very deformed person well married , you are apt to say , nay , then , none need ever hereafter despair of a husband ; other sinners may say so from this pattern of free grace . seeing that paul the chief of sinners is married to jesus christ ; seeing so great a si●ner is pardoned , no sinner hereafter need despair of pardon ; thus one begger encourage●h another ▪ by ●elling them , or shewing them what a good alms they have 〈◊〉 ; i sped well at such a door and 〈◊〉 enco●rageth others to go 〈◊〉 too . though indeed begging is now grown such a common trade , that you may be soon wearied out with beggers ; such is mans emptiness , that he cannot be always giving ; but such is gods fulness , that he delights to be dealing of his dole of mercy ; the oftner you come to the door of mercy , the better you shall speed , and therefore this is an encouraging pattern : and consider beloved , how great is gods goodness in giving us such patterns to invite us to the throne of grace ? to see matthew and zaccheus , two publicans pardoned , may encourage all publicans to look after pardon too ; to see mary magdalen , out of whom went seven devils ; and the woman taken in the very act of adultery , both pardoned , may encourage all sinners to seek pardon ; to hear paul say , i was a blasphemer , and a persecutor , and injurious , but i obtained mercy , may greatly encourage all sinners to follow god by prayer for to shew them mercy ; it is a very great mercy that we have not only promises of pardon , but also patterns of notorious sinners that have been pardoned . . because such patterns sufficiently declare the infinite merit of christs death : who could be fitter trumpets of christs power and mercie , then those blind , and lame , and leprous , and the woman cured of her bloody issue , and that other woman bowed together ; all which christ cured in the days of his flesh ? when the jews spake against christ , the man whom he had restor'd to sight pleaded hard for him , iohn . ver . . . if this man were not of god he could do nothing : the jews knew not what to object , but proudly asked him , dost thou undertake to teach us , ver . . ? what can any poor sinner object against the power & mercy of christ , when they see ten lepers cleansed at once ? but may be enforced to cry out with that leper , matt. . ver . . lord if thou wilt thou canst make me clean : he that cured ten , can cure ten millions ▪ though it is not so with bodily physicians , their art is fallible , but christ is the infallible physician . to hear that christ came to save sinners , may not move us so much as to see it in the examples of manasseh , and the theef on the cross , and those others before-mentioned ; such remarkable instances do abundantly declare , that the merit of christs death is exceedingly beyond the demerit of our sins ; christs healing all manner of diseased that were brought unto him shews that he can heal all manner of diseased souls that come unto him now . . such instances do evince , that god is ready to deal out pardons to all sorts of sinners , let their sins be what they will , that come in christs name to ask pardon : the poor soul is apt to say , how shall i know that god will pardon such a wretched sinner as i am ? why you may believe it in such patterns as paul , and those before mentioned . . it is a great mercy to have such patterns of pardoning mercy ; for in these we may more clearly see what is the great design of free grace ? namely to set open the door of mercy , and invite all sinners to come freely , and to give pardons to all that will come to god in christs name : and therefore peter and paul the two greatest apostles and pillars of the church , are both set as patterns of free grace , to encourage other sinners to look after pardon ; peter denyed , yea abjured his saviour , and yet was pardoned . paul persecuted him , and blasphemed his name , and compelled others to do so to , and yet was pardoned : now as some prophane wretches in salvians time did presume to sin , because david , and noah , and lot sinned , si david , cur non & ego ; si noah , si lot , cur non & ego ? here the poor penitents may turn their presumption into a blessed hope , and say with an humble confidence , si petrus cur non & ego ? si paulus , cur non & ego ? si david , si noah , si lot , cur non & ego ? if all these were pardoned , why may not i follow god for pardon ? gods gracious design in suffering such examples to be registred of notorious sinners that were pardoned , is , that by such presidents of mercy , all other sinners might take encouragement to seek for mercy in such marv●●lous ex●mles as these , satans greatest obj●ction is answered to our hands . what doth such a wicked creature as you hope for pardon ? in such patterns of m●rcy , as manasseh , peter , paul ▪ and the like . god teacheth us how to answer the devil : god hath pardoned as great sinners as i am ▪ and therefore i am sure god can pardon me , and i believe god will pardon all that seek to him in christ for pardon ; and therefore i will ply the throne of grace in christs name to beg pardon ; in such patterns god doth as it were make a shew of his mercy , that we may see no sins are so great but they shall be pardoned , if we do not add unbelief unto them . mr. lightfoot hath an excellent note to this purpose on pauls conversion the most notorious persecuter that the gospel had yet found , is chosen of all others to be the doctor of the gen●●les , that 〈…〉 his own example , or rather the glorious example of gods mercy in his conversion , might be a comfortable doctrine to those notorious sinners of the gentiles , as well as his preac●ing . lastly , it is a great mercy to have such patterns of pardoning mercy , because such instances are a good means to keep all sinners from despair ; your case is not desperate if the counsellour can shew you a president of the like : if the physician can shew you many now living whom he hath recovered of the same distemper , this may be a good encouragement for you to hope for a cure too : this is paul's meaning when he calls himself chief of sinners , and says , that he obtained mercy for this cause , that he might be a pattern to others ; as much as to say , ●n me god shews as from an high tower , that all sinners may be pardoned as i was , if they seek to him in christs name as i did ; and as david said , they that fear thee , will be glad when they see me , psal. . ver . . it may be turned here , they that see david pardoned , and paul pardoned , they may be glad of such encouraging patterns to make them hope for pardon too ; the doctrine of free grace is the only doctrine to invite guilty sinners , if pardon be offered freely to all that will ●ome to god in christ : then if i go to pray to god for pardon in the name of his son jesus christ , i shall be pardoned as well as they ; and this consideration moves the poor sinner to go to the throne of grace to beg pardon . god who hath no respect of persons , can have no motive from within , but his own free love , to pardon a poor sinner ; and the word sinner , sufficiently declares that there can be no motive from without ; therefore , the same free grace that hath pardoned other sinners , will pardon all sinners that seek pardon ; yea , this is a good sign that god intends to pardon us , when he makes us with david pray ●arnestly to be pardoned . application ; is for exhortation , to press all sinners to draw that encouragement from this glorious pattern of paul's obtaining mercy , which god intends us ; why do we sit still , as the lepers said one to another , kings chap. . ver . . why do not we pray for pardon ? there are three things which god doth most delight to glorify , his name , his son , his covenant , and then we most glorify these three things when we look after pardon . as for gods name ▪ he tells us p●ain enough , ier. . ver . , . that he would exalt his name before all nations of the earth by pardoning his people israel ; therefore let us urge god with his own words , lord glorifie thy name of mercy in pardoning my sins , that all the world may be enforced to say in those words , 〈◊〉 . ver . . who is a god like unto thee , that pardon●th iniquity , &c. concerning his son , god therefore named him iesus , that all the world might hear by that very name , that he was sent to be a saviour ; thus paul ●old the jews , acts . ver . ▪ . that ●●sus whom they hanged on a tree , god had exalted to be their saviour , to give repentance to israel , and forgiveness of sins . and concerning the covenant , you know it is called , the covenant of grace ; pardon of sin is the great promise of the covenant of grace , ier. . ver . . last words , for i will forgive their iniquity , and remember their sin no more , then we glorify gods name of mercy , and christs name as a saviour , and the name of the covenant 〈◊〉 grace , when we are moved by these to pray for pardoning mercy ; reme●ber now is the day of grace ; that 〈◊〉 to say , now god is ready to give us pardon , if we seek pardoning grace : heaven is said to have twelve gates , rev. . ver . . intimating to us , that now there is free admission every way , to all sinners that come to the throne of grace ; but there is a day of judgement coming , then god will as much delight to glorifie his justice in damning all those that refused to seek for pardon in the day of grace . there are twelve steps that lead a sinner to the hope of pardon . . to see his absolute need of pardon . . to set a possibility of pardon ; for we can have no hope of that we judge impossible ; he sees it possible by the glorious patterns of such as have been pardoned . . to desire a pardon . . to admire the freeness of grace in all such as have obtained mercy . . to see that the only way of obtaining mercy , is , to believe in the lord jesus . . to see christs ability to pardon , and to begin to seek after him . . to read and eye the promises of pardon . . to believe the truth of those promises . . to desire to have an interest in those promises . . to venture our souls on the free offer of pardon . . to follow god by prayer in the name of christ to pardon us . lastly , now the sinner arriveth at the cape of good hope , and a good hope is the beginning of assurance . when the poor sinne● looks towards christ , then it begins to hope for pardon . no matter what the disease was , if the party had but faith to be healed , as is said of the man lame in his feet , acts . ver . . no matter what our sins are , if we ●ave but faith to believe in christ for pardon . physicians care not for medling in dangerous cases ; but such desperate cases bring more glory to jesus christ ; thus curing him that had been thirty eight years impotent . ioh. . to ver . . and healing her that had spent all upon physicians , mark . ver . , . and raising lazarus that had been dead four days , ioh. . . working through these natural impossibilities , made christs power be more admired by all that saw his miracles : even so this high pattern of paul a persecuter , and a blasphemer , and one of the chief of sinners ; and yet obtaining mercy , doth much more advance the riches of free grace , and may be a greater encouragem●n● to all that hear of it to seek after pardoning mercy ; no matter how desperate our case seem to us , if we make use of christ as our physician . god hath set us two grea● 〈◊〉 in p●ter and 〈◊〉 , both great sinners , yet both obtaining pardoning mercy . the lord giye us his grace , that we may imitate peter's sincere repentance , and paul's saving faith , that we may also obtain mercy , through christ jesus that came to save sinners . a preparatiue for the new passeouer very profitable to be perused and read of all those who are called to the holy table of our lord / by maister william cowper ... cowper, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc . estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a preparatiue for the new passeouer very profitable to be perused and read of all those who are called to the holy table of our lord / by maister william cowper ... cowper, william, - . 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hawkins text and markup reviewed and edited - pfs batch review (qc) and xml conversion a preparatiue for the new passeouer . very profitable to be perused and read of all those who are called to the holy table of our lord. by maister william cowper , minister of gods word . vvisdomes proclamation . come , eate of my meate , and drinke of the wine that i haue drawn . pro. . . my fruite is better then golde , euen then fine golde , and my reuennues better then fine siluer . prou. . ritches and honour are with me , durable ritches and righteousnes : vers . . hee that findeth me findeth life , and shall obteine fauour of the lord. . london printed for william ferebrand , and are to bee solde in the popes-head-pallace , nere the royal exchange . to the right worshipfull sir dauid murray , speciall gentleman of the prince his bed-chamber , multiplication of mercy , grace , and peace . right worshipfull , albeit no distance of place can disioin them in affeccion , whōe god hath conioyned by the band of one spirit : yet is it no small stop of that christian conference , whereby either of them might happily edifie , and bee edified of others . i haue therefore taken mee to the next remedie , since i cannot reach towards you with my tongue , i haue endeuoured by writing to bestow vpon you some spirituall gift , according to my line or measure : for recompence of that comforte , which i haue reaped of that grace of god , which is in you . i knowe these colder partes of the i le , wherin wee soiourne , doe not vsuallie render such ripe fruites as those on which the sun beates more hotly ; yet are they also profitable in their kind for nourishment , specially of such , who from their youth haue beene accustomed to feede vpon them . neither hath the lord our god debarred vs from communion of that which is the greatest glorie of the i le : the sun of righteousnes hath shined vpon vs also . the lord hath made our darkenes to be light , & led vs who were blind , a way we knew not . the lord hath set his standerd amongst vs. he hath not onely said to the south , keep not backe , but he hath also commaunded the north to giue , & to bring vnto him his sonnes from farre , and his daughters from the endes of the earth . as the going foorth of the sunne is from the one end of heauen to the other , rising in the east , and running on like a mightie man , his race towards the west ; so hath the lawe gone foorth of sion , and the word of the lord from ierusalem : the light of the gospell through many natiōs hath come frō them of the east toward vs in the west , where now it standes more maruellously , thē the sun stood in gibeō in the dais of ioshua , tilthe fulnesse of the gentiles in these parts , the remnants of iaphets house be brought into the tents of sem. how long it wil so continue the lord knoweth . now the shadowes of the euening are stretched ouer them of the east : the sun is gone down ouer their prophets . darknes is vnto them in steade of diuination . if our vnthankfulnes prouoke the lorde to withdraw it from vs , woe in like manner shal be to this land , when god departs from it . there was neuer people before vs had any more but their day of grace , some longer , some shorter : but as they had a morning , so hath an euening also ouertaken them . while therfore we haue the light , let vs walke in the light : blessed shall we be , if we knowe those thinges which belong to our peace : for in our daies , that promise which the lord made . sixe hundred yeres agoe , is aboundantly performed ; that hee would giue the endes of the earth to his son for a possessiō : happie are they amōg vs , who shall be found of that number , sought out by the candle of the gospell , as peeces of lost money , and like wandring sheep taken out of the mouth of the lyō , and giuē in a gift to christ , that he may saue them : these are the redeemed of the lord , let them praise the lord ; and among them come yee in also , and giue glorie to god : take in your heart and mouth with dauid , that song of thanksgiuing : the lines ▪ are fa●●en vnto mee in pleasant places : and i haue a faire heritage . it is written of theodosius , that hee thanked god more , for that hee was a christian , then for that he was an emperour ; because the glorie hee had by the one would vanish , but the benefits he enioyed by the other , hee knew wereto continue for euer : and though it may bee most iustlie great matter of your ioy , that by the fatherlie care of our gracious soueraigne , ye haue beene placed a domestique attendant on his maiesties moste princely sonne , euen from his verie cradle ( wherin hitherto you haue beene praised for fidelitie , & i hope shall be so to the end ) yet let this bee your greatest glorie , that the lord hath made you partaker of that blessing which commeth by the gospell , and giuen you the earnest of that inheritance prepared for thē , who are sanctified by faith in christ iesus , for increase whereof in you , as i dayly send vp my weake prayers vnto the lord , so shall i be aboundantly contented to know that these smal fruits of my husbandry , which haue grown this last summer in the pleasant valley of perth , not farre from your natiue soile , m ay bee any way profitable to confirme and establish that which god hath wrought in you . let them therefore ( right worshipfull ) come towards you , as those fruites which iacob sent to ioseph from canaan southward , to more plentifull aegypt ; though not as supplements of your neede , yet as testimonies of that loue which i beare toward you in the lord , to whose mercie i commēd you for euer in iesus christ. your w. in the lord iesus , m. william cowper , minister of christ his euangel at perth . goe conquest credit from a heauenly heart , thou little volumne of a larger light : thy worthy patrone , soone will take thy part , for sympathie , fore thou come in his sight , the eagle mounts by other fowles in flight , so doth this preacher in his subiect soare : his spirit transported , runnes the race aright , vnto that feast that lasts for euermore . get vp , good reader , follow him therefore , that thou may meete with th y bridegroome aboue , addresse thee heere , with duety to adore , thy king , thy crowne , thy light , thy life , thy loue , reade and reuolue , reuolue againe and reede , heere let thy soule on heauenly manna feede . m. w. buchanan . if any icare in this earthly crete , imprisoned in the labyrinth of sinne : lyes famished for hunger , at the feete ofspirituall minos , that hath lock't him in : come , heer 's a dedall that will make him meete , with heauenly winges , sinnes deadly clowdes to twin and set him at gods table there to dine , on god with god , by soules repast diuine . iohn stewart . the principall pointes of doctrine , contained in this treatise . what a feruent desire christians haue to be vnited with christ. s●ct . death is desired by them in so farre as it is a meane of this vnion . inexcusable then are they who neglect this holy sacrament . sect . how shall it be thought they will suffer with him on mount caluarie , who refuse to banquet with him in his parlour . penitent sinners should waite for this table with such affection , as these sicke persons waited on the wate rs of bethesda . sect . at siloam poole , onely he was healed , who first stepped downe , not so at shiloh his table . yet there is great danger in comming without preparation . sect . . two parts of the precept , fi●st that we trie , secondly that wee eate , last part fi●st handled , and why . sect . we are bound by the lords commaund to communicate . sect . but an apostate man will eate where god forbids him , and will not eate where god commands him . sect . beleeuing the seducer and not the sauiour . ignorance is the mother of all recusancie to communicate . sect . some refuse , because they know not the excellencie of this sacrament . sect . these are foolish like naaman , reckoning the riuers of damascus better then the waters of israell . worldlings refuse not a good gift , although giuen by small meanes . sect . farre lesse should christians refuse this heauenly gift , because it is propined by earthly meanes . the lesse we see in this table , the more we are bound to beleeue . sect . others refuse vpon pretended reasons , sect . their reasons refuted : first if it bee want of preparation , the fault is their owne . secondly if it be variance with their neighbour , they excuse one sinne by an other . better excuses thē these reiected by christ . sect they who excuse their recusancie , because of variance , are yet further conuinced . sect . in effect they preferre barrabas to christ , sect . who wil rather renounce their communion with christ , then renounce their wicked will. they consent not to the marriage of the lambe who refuse the smallest token of his loue . they loue not christ , who refuse to communicate : sect . . ignorance of both the sortes of recusants discouered . sect . they refuse to eate of that bread which christ calleth his body . in this sacrament are thinges of sundrie kindes , which must be distinguished . sect . yet are they so to be distinguished , that we destroy not their vnion . sect . three rules to bee obserued in the right discerning of the lords bodie . sect . first rule is , that euerie thing in this sacrament be taken vp in the owne kinde . sect . against this rule faile papists ; and how . against it faile also bastard professors ; sect . not considering that here the bread and wine are changed . the second rule is , that this sacrament be vsed according to christes institution . sect . papists faile against this rule also . sacrilegiouslie they abstract the vse of the cup from the people . sect . the pope and councell contrarie . the third rule is , that this sacrament be vsed to the right endes . sect . the first ende of this sacrament , is a thankefull commemoration of christes death . sect . error of concomitance disprooued . sect . concomitance destroyeth the first ende of this sacrament . the second end of this sacrament , is the communication of christ , to them who are his . sect . in this sacrament , christ is truely exhibited & giuen . sect . yet is not he receiued of euerie one , who receiueth the bread . sect . for there is a d●fference betweene exhibition and acceptation . the wicked eat not christ in the sacrament . conclusion of the first part of the praecept is , they refuse a greate gift , who refuse to communicate . sect . the second part of the precept commaundes tryall before communion . sect . for the lord will not that this table bee a snare to vs , as was absaloms to ammon . yet many so make it , not considering who they are themselues . sect . banquetters at this table s●ould bee holy persons . sect vnreuerent handling of holy thinges , hath neuer beene left vnpunished . neither will the lord shew vs his presence without our preparation . excellencie of this sacrament . sect . an exhortation to come vnto it with reuerence . sect . that we putnot new wine into olde vessels . comfort for the tender conscience , caste downe with the sight of sinne after tryall . sect . two sorts of tryal , one of things perfect , another of thinges imperfect . the tryall here commaunded is a searching out of our imperfections . and therefore should wee not be discouraged , although after tryall wee finde them to bee many sect . . this comfort confirmed by consideri●g those who were bidden to the banquet : sect . banquetters there , were the poore , the maymed , the hault and the blinde· this tryall is not that dayly and ordinarie tryall required in all our actions . sect . dayly tryall moste necessarie . miserable is their state , who liue without daylye tryall , they die like achitophel , putting their house in order , not their soule in order . sect . but a singuler and extraordinarie tryall is required before communion . sect : euerie new sight of our selfe discouereth a newe corruption . what a l●borious worke is inioyned to man , when he is commaunded to trye himselfe . sect . man being well tryed , shall appeare a new found world of wickednes . sect . foure bands of cogitations , which oppresse the minde . two thinges necessarie for this tryall . sect . first the spirit of god. next the word of god. sect . for euerie i●perfect thing must be tryed by an other then it selfe . many trie themselues by wrong rules , and are deceaued . how we may profit by comparing our selues with others . sect , it is not enough that pastors and elders t●y vs , we must trie our selues . sect for others cannot know whether thou come to the table as a iohn , or as a iudas . let euerie man therfore aske for himselfe , is it i lord ▪ we shold trie our selues & not other men . sect . this reprooueth them , who before communion tryeth faults done to them , more then sinnes done by them . but it taketh not away brotherlie admonition , s. the chiefe pointes of preparation before communion , are two . sect . first that we lay aside our olde sinnes . otherwaies no communion with the lord. how esther was purified , ereshe was presented to ahasuerus . without diuorcementfrom our olde sinnes , no mariage with the lambe . sect . not a generall confession , but a particular inquisition should be made of our sinnes . sect the second point ofpreparation is , that wee put on the new christian disposition , consisting in these three ; sect . first that toward god we be holy , and heauenly minded . sect . so that we become wearie of our earthlye pilgrimage ; and neuer rest til we return to the lord , sect . for our soules cannot rest but in him . two thinges profitable to helpe vs to this heauenly disposition . sect . consideration of the place wherin this sacramēt was instituted . consideration of the time . the time warneth vs to celebrate this supper like a passeouer . but moste of all , the meditation of the loue of god is profitable to worke in vs this heauenly disposition . sect . it is not a light meditation of this loue , that wil raise vp our heartes . neuer such loue shewed in the world , as christ iesus hath shewed vnto vs. sect . stronger then the loue of ionathan to dauid . or the loue of any mother to her children . a proofe of christ his wonderfull loue towards vs. sect . christ on the crosse prepared as a food in the sacrament , is exhibited vnto vs. what a notable comfort we haue here , that this banket begun on earth , shal be fulfilled in heauen sect . worldlings if they were touched with a sence of this loue would forsake all & follow christ . sect . sinfull women would change their life like marie magdalen . and sinfull men would change their life like mathew the publican . the second part of our new christian disposition , is that toward our neighbors we be louing . sect . without loue we cannot be of the communion of saints . by what effects is our loue to be tried . sect . readinesse to forgiue a rare vertue . christians liue now like iewes and samaritans ofolde . as men are mortall , so should their anger be . readinesse to doe good vnto others is as rare a vertue . sect . professors now liue like the sonnes of anak , churlish na●all , or the rich glutton . the third point of our new christian disposition is , that webe sober & litle in our own eies . sect . with mephibosheth , iacob , the centurion , the woman of canaan , and elizabeth . how necessarie our humiliation is , for our vnion with god. with this inward humili●ie , we should also , haue an hungring for the lords saluation , sect , for the lord will fill the hungrie , none meete banquetters heere , who are not hungrie : the comfortable fruit arising to them , who after prescribed preparation communicate at this holy table : a preparative for the new passeouer . . cor. . . let a man therefore trie himselfe , and so let him eate of this bread , and drinke of this cup. my helpe is in the name of the lord. t s the soule of a christi●an longeth for nothing more , then to bee fully vnited with the lord iesus ; so doth he greatly account of euerie meane , wherby t●is vnion is aduanced . the aposte s. paul was so inflamed with the loue of christ , that in comparison of him , he esteemed all other thinges to be but doung , and euerie thing an aduantage that might serue to conioyne him with christ : for albeit the nature of man abhorreth nothing more then d●ath ( yea euen the soule of the godly desires not to lay aside the body , if it might stand with the lords dispensation , which the apostle is not ashamed to protest of himselfe : we wold no● ( saith he ) be vncloathed , but would be cloathed vppon , that mortalitie might bee swallowed vp of life ) yet did the loue of christ so farre ouercome him , that he was content through the valley of death to followe his lord , yea moste desirous to be dissolued by death , in so much as he knew it to be a meane to cōioyne him neerer with christ. and herin he stands vp to witnesse vnto vs , that vnlesse we haue a most feruent desire to participate of this holy sacrament , which the lord hath instituted to seale vp , & increase our spirituall communion with him ; wee are manifestly conuinced to b●e such , as in whom there is no loue of the lord iesus : if we will not goe with him to eate and drink in his parlour at ierusalem , it is not likely that we will follow him out of the cittie ▪ bearing his reproach to be crucified with him on mount caluerie . the apostle is desirous to goe through death , that he might come to christ : & it was the notable worde of that auncient ignatius , the scholler of christs best beloued disciple saint iohn . nihil visibilium moror , nihil inuisibilium modo christum acquiram . i stande ( said hee ) vpon nothing visible , nor inuisible : i care not what torments come vpon me , so that i enioy christ iesus : and will not we then ( casting away all impediments ) come ioyfully forwarde to this holy table , wherein our blessed sauiour communicates himselfe vnto vs , and wherevnto this day so louingly he inuites vs ? now he standes at the doore , an● hee knocks , offering to come in , and suppe with them w●o will open vnto him . now the maister shall say to his disciples : take yee and eate , this is my bodie . now saies the bridegroome to his friends : eate , o my friends , and m●ke you merrie my welbeloued . now doth the angell intimate that proclamation , which hereafter will be resounded with greater ioy from heauen : let vs be glad and reioyce , for the marriage of the lambe is come . and now the sauiour calles vppon sinners with outstretched armes : come to me all yee who are wearie , and laden , and i will refr●sh you . these diseased creatures who lay at the poole of bethesda , wayted diligently on the occasion , when they should step downe into the water : for he that first stepped in , after the angel had troubled the water , was made whole , whatsoeuer his disease was : praysed be god , though we haue not now these waters of siloam , wherein with that blind man wee may cure our bodily diseases ; wee haue the waters of that shiloh , of the which , who soeuer drinks shall not thirst any more : these are the waters of life , that are able to cure all our spirituall infirmities , the benefit is not restrained to one , that first sits downe at his table , but is extended to all those who make themselues readie to come vnto him . let vs not therefore neglect so faire an occasion of grace , but let vs vp and arise , let the bride make herselfe readie , and goe foorth to meete the bride-groome . let vs begin in this wildernesse to eate the fruits of our promised canaan , which is aboue : let vs open to the king of glory that knocks : let vs goe to our sauiour that cries come , and ioyfully communicate with our lord , who commaunds take and eat● , this is my bodie . for here is giuen the greatest gift , and that in the most excellent manner , that god hath to giue on earth vnto the sons of men : for here he giueth it , as it were with both his hands , that is , not only by his word , but also by his sacrament onelie ; take heede to this warning , let a man trie himselfe , and so let him eate there is danger in hearing of the worde , and therefore our sauiour forewarnes vs : take heede howe you heare . there is danger also in cōmunicating : in the preceding verse the apostle forewarned vs of it ; hee that eates of this bread , and drinks of this cup of the lord vnworthily , is guiltie of the bodie and blood of the lord. in the subsequent verse hee forewarnes vs also of the danger . he that eates and drinkes vnworthily , eateth and drinketh his own damnation . and in this interiected verse , which now by the grace of god wee haue to handle , hee sheweth vs the way how to eschew them both , and therefore let vs hearken the more attentiuely vnto it . this precept hath two partes : in the first we are commaunded to trie before we eate ; in the second we are commaunded to eate after triall . before we communicate , he requires triall ; and after triall hee commaundes to communicate : and so he encounters with two sorts of men , whereof the one eats of this bread , and tries not ; and these faile against the first : the other tries themselues , but eats not of this bread , and these faile against the second ; both of them are here corrected by the apostles precept . in handling whereof , wee begin first at the last part , that such as are resolued to bide away , if it please god , may bee made willing to come ; and then by god his grace , we shall returne to the first , that such as are willing to come , may bee instructed how they should communicate . and so let h●m eate . it is not then as ye may perceiue , left free vnto men to communicate or abstaine from the communion , as they please ; but wee are bound by a commaundement to eate and drink at this table . do this ( said our sauiour ) in remembrance of me . our first father adam failed in eating of that tree of knowledge of good and euill , whereof god forbade him to eate ; but many of his sonnesfailes in refusing to eat of that tree oflife , whereof god commaundes them to eate . in their worde they condemne the fact of their fathers , because they were , sicut omnium parentes , ita omnium peremtores , & prius peremptores quam parentes : perishers of their posteritie ere euer they were parents ; and in their deed they are dayly imitators of their folly . it was a punishment vnto adam to bee debarred from the tree of life , and it is but a pastime to many of his foolish posteritie to debarre themselues from it . thus stands the corrupt nature of man still in contrarie termes with the lord , and the children fulfilles the measure of their fathers iniquitie : where god forbids man to eate , there will hee eate , and where the lord commaunds him to eate there will he not eate . the serpent spake from the earth : alb●it yee eate of that tree ( which god hath forbidden ) ye shall not dye , and man harkned vnto it . the lord iesus speakes from heauen , come and eate of the tree of life , and yee shall liue ; bu● man will not heare him . o sillye and feareful rebellion , the seducer is beleeued and the sauiour is not beleeued . this day wisdom hath prepared his table , hee calls vppon you all : come and eate of my meate , and drinke of the wine that i haue drawne : hee that findeth me findeth life , and shall obteine the fauour of the lord ; but he that sinneth against me , hurteth his owne soule , and all that hate me loue death . thus are wee louinglye called , and fairely forewarned , and all these are made inexcusable that will none of his counsell , they will not eate of this bread , but shall eate of a worse : for they shall eate the fruite of their owne way , and be● filled with their owne deuises , their pathes shall tend vnto death , because they refuse to lay hold on the tree of life . what euer be the pretended excuse of these recusants , ignorance is the mother of their sinne , and therefore may i say that vnto them , which the lord iesus said vnto that samaritane woman : if thou knewe the gift of god , and who it is that saies to thee , giue mee a drinke , thou wouldest haue asked of him , and hee woulde haue giuen thee the water of life . this sweete gradation of our sauiour his words : if ●hou knew thou wouldest aske , if thou asked i would giue , euidently points out the sinne of these men to b●e ( as i haue saide ) the daughter of ignorance ; whereas out of doubt , if they knewe the gift that is giuen them here by god , they would answere with those iewes , lord euermore giue vs this bread , & with that samaritane woman , when shee was better informed , lord euermore giue mee of that water to drinke , that i thirst no more . but that we may deale particularlye with such as refuse , wee are to knowe , that albeit , this their rebellion proceedes of ignorance ; yet they who refuse , are ofsundrie rancks , some knowes not the vtilitye and excellencie of this sacrament : these thinke they may bee christians good enough , although no communicants : they looke to this table with naturall eyes , they iudge of it by thinges which they see , and so despise it , because after their reckoning , they haue better replenished tables at home . these are like naaman the syrian , who came to elisha to bee cured of his leprosie ; he was commaunded to goe & wash himselfe seauen times in iordan , which at the first he disdayned to do : are not ( said he ) aabanah and pharpar riuers of damascus better then all the waters of israel ? ●e contemned the meanes commaunded by the prophet ; hee went away in displeasure , and his leprosie went with him : but after ward , when hee reuerently vsed the meanes prescribed vnto him : hee was made cleane of his leprosie . wherin we are taught , not to despise the ordinance of god , although it seeme neuer so base vnto naturall iudgement : it pleaseth god by the foolishnesse of preaching , to saue them who beleeue , and he hath in like manner appointed this sacrament for communication of his christ to them who are his . let a man therfore be content to take saluation out of the hand of god , by such meanes as hee in his wisdom hath concluded to giue it : no worldling wil refuse treasure of golde , although it were giuen him in a boxe of wood ; nor a pre●ious pearle propined to him in a purse of leather : and wee see that noble personages disdaine not to take infeftments of stately buildings , and faire inheritances , by acceptation of a contemptible little peece of earth and stone : and shall a christian refuse so excellent a gift , because it is giuen by so small a meane ? far be it from vs , that we should examin the ordinance of god , but rather that wee prepare our selues in faith and feare to obey it : let vs not looke to the meanes , but to the blessing by gods promise annexed to the meanes ; to the gift more then to the manner of giuing . in this banquet we must learne to exercise our faith , not to satisfie our sences , it is no banquet for our bodie : if so the lord had intended it , he could haue furnished his table with delicate things , & made thee a banquet farre exceeding that which ahasuerus made to the princes and gouernours of his prouinces : for al the foules of the ayre and beastes that feede on mountaines and f●eldes are hi● . hee may commaund as his owne , all the creatures of his three store houses , the ayre , the earth and the sea , but herethe lesse wee see , the more we are bound to beleeue . say with vnbeleeuing naaman , what better is this bread and wine then other breade and wine ? such blasphemies somtime hath fallen out of the mouthes of ignorants , whose darkenes we shal ( god willing ) discouer by the light ofgods word hereafter : for the present , my conclusion to the recusant is , that if as thou pretend , thou bee a louer ofchrist ; then wilt thou esteeme euerie new token of his loue , a newe benefit vnto thee ; and what euer he puts in thine hand as a pledge of himselfe , in that respect it shall be deerer vnto thee , then all the world beside . others againe there are , who knowes both the vtilitie , and excellencie of this sacrament , and yet refuse to communicate ( but as they thinke ) with a reason , pretending that it is not contempt but reuerence of the sacrament , which makes them to absteine . to whome i answere , that there is no excuse in the world can warrant a man to bide backe from christ iesus , when he calles vppon him : for what art thou able to alleadge ? want of preparation ? the fault is thine owne : for since the mariage of the lamb is come , and thou art warned therevnto , why dost thou not make thy selfe readie , and remoue the impediments ? and yet if thou alledge that common excuse of the ignorant multitude , that thou art at variance with thy neighbour , by reason of some iniuries done to thee , not as yet repaired by him , nor to be borne withall and disgested by thee ; what doest thou , but by a singular subtiltie of sathan , excuse one sinne by another , as who would teach thee to wash away the spottes of thy face with puddle water : were not that in steade of cleansing , to make thy selfe more vncleane , and thou while as thou wilt iustifie thy contempt ofgod his calling , by alledging thy vnsanctified affection and heart that cannot forgiue ; doest no other thing , but make thy selfe guiltie ofa double rebellion , as one that will not discharge thy christiā duety , neither to god nor mā . consider i pray thee , the excuses pretended by these who were bidden to the marriage of the greate king , and com●pare them with thine : one of them said , i haue bought a farme and will goe see it ; another said , i haue bought fiue yoake of oxen , and must goe prooue them : and the third said , i haue maried a wife , and may not come . the worst of their excuses is better thē thine , and yet were they all repelled : the vse ofhusbandrie and marchandice and the dutie that a man oweth vnto his wife , are sometime lawfull , albeit not to be preferred vnto that duetie wee owe vnto iesus christ : but that thou should liue at variāce with thy neighbor , & carrie within thee a hart that cānot forgiue , is neuer lawfull . if that which somtime is lawfull , cannot excuse thy delaying to come vnto christ when he calles vpon thee , what mockerie of god is it to alleage that which neuer is lawfull ? and here also beside the offence done against thy god , consider what preiudice thou doest vnto thy selfe ; what folly is this , that because thy neighbour hath sinned against thee , thou wilt also sinne against thine own soule ? i suppose as thou hast said , he hath wounded thee and hurt thee in thy bodie , goods , or name , is that a reason why thou sholdest contemne the calling of christ , who offers to cure thy woundes , and heale al the infirmities of thy soule : yea to pacifie all those passions and perturbations of minde , wherwith thy impacience disquiets thee ? hee forewarned his owne , that in the world , they shold finde trouble , but in him they should haue peace : ifthou finde ( as he forespake ) trouble in the world , why wilt thou not goe and seeke that peace in him , which hee hath promised ? as to thy right , i require not thou shouldest lose it ; neither yet forbid i , that by ordinarie meanes ●hou sholdst seeke a redresse of these wrongs , which against order are done vnto thee : for the lawe is the stay of confusion , & the synewe of the common-wealth ; without which , no fellowship can bee entertained amongst men ▪ & god hath appointed the magistrate , that vnto good men he should be like the rain vnto fields new mowen , vnder whome they may flourish ; but should bee to the wicked like that westerly winde , which draue those locusts into the red sea , that troubled the land : but as to g●udge , rancour , hatred , malice , & such like . what haue they to doe in the heart of the child of god ? since we are commanded to forgiue one another , euen as god for christs sake forgaue vs : & plainly foretold , that if we do not forgiue mē their trespasses , no more will our father forgiue vs our trespasses . a fearfull recōpence that we should possesse our own sins , because we wil not forgiue the sins of others : certainly thou that dost so , giuest out a hard sentence against thy self : for in steed of mercy thou criest for iudgement , as oft as thou praiest , forgiue me my sins as i forgiue them that haue sinned aga●nst me : for that is , lord forgiue me not at all it was a horrible sin of the iewes that they preferred barrabas a wicked malefactor to the lord ; but i pray thee cōsider , how nere thy sin draws to theirs , if thou iudge rightly of it : for when thou refusest to come to this holy table , vnles thou haue amends of such wrongs as are don vnto thee , thou saist in effect , rather thē i le renoūcemy wil , i wil renoūce my part of christ , & cōmuniō with him ; for heere is the very question : whether wilt thou forsake thy cōmunion with christ or thine own corrupted wil● say not now to me these are hard speches , god forbid that euerye one who is no partaker of this sacrament , shold in so doing , forfet his part of cōmunion with christ. i grant indeed they are hard speeches , but true speeches , & no harder thē thy sin deserueth : for i pray thee , to what end did our sauiour institute this sacramēt ? was it not that in it he might cōmunicat himself to thee ? how cāst thou then excuse thy selfe , & say thou hast not reiected him , seeing thou reiects the meanes wherby he is giuē to thee ? whē eli●zer the seruāt of abra. sought rebecca in mariage vnto isaac , what way did she testifie her cōsent ? surely not only by word , but by acceptatiō of those iewels of siluer and golde , which he gaue her as loue tokens in the name of isaac . now we are sent foorth to you as the ambassadors of the liuing god to win you in mariage vnto his son & to prepare you , that yee may be presented a chast spouse vnto him : & we are cōmanded to minister vnto you this holye sacrament as a pledge of his loue towards you . i● yee agree to the marriage , and bee content to forsake your fathers house , and goe with vs to the house of abraham : then testifie your consent by receiuing these h●lye tokens of his loue , which in his name we exh bit vnto you : but if yee will not , then shall we stand vp as witnesses against you , that we haue called you , and ye refused to come . o man ! what wilt thou doe for thy christ , that wilt not come and banquet with him at his table ? how canst thou say thou louest him , when so small an impediment keep●s thee back from going vnto him ? hast thou not cause to hang downe thy head for shame , when thou art conuinced to haue lesse loue to thy sauiour then esau had to iacobs pottage ; for loue of them he solde his birth-right , which hee should haue kept : but thou for loue of christ , wilt not forsake thy corrupted will , which thou art boūd to abandon . abraham for the loue of god , was content with his own hands to slay his onely lawful son ; and thou for the loue of god , wilt not slay thy vnlawful bastard affections , nor do the holy wil of god , except thy wicked will be first fulfilled . this euidently proues that ●hou hast not abrahā for thy father , but art of the race of wicked cain , that hated his brother vnto the death assuredly , except thou repent , that merciles iudgement abides thee , presignified in that mercilesse seruāt , who hauing gotten mercie from his king , could shew none to his companion : oughtest not thou to haue had pittie on thy fellow , as i had pittie on thee ? thy former sins shall bee imputed vnto thee , and thou shalt be deliuered to the iaylor , til thou pay all that is due vnto thy lord , which thou shalt neuer be able to doe . but that the pittiful ignorance of both these sortes of recusants may the better appeare , and farther light may arise to such as are willing to communicate ; wee are to consider what a banquet this is , and what are the delicates , vnto the participation whereof , wee are here called . the apostle saith not , let a man eate bread & drink wine , but let him eate of this bread & drink of this cup. the particle ( this ) tels vs it is no cōmon bread & wine : no surely , the comfort is greate ▪ that we are commaunded to eate of that bread , wherof our sauiour saith , this is my body , and to drinke of that cup which he calles his blood of the new testament shed for the remission of the sinnes of many . he that eates of my bread , & drinks of any cup vnwor●hily becomes guiltie of the abuse of gods creatures : but he that eates of this bread , and drinkes of this cup vnworthily , becomes guiltie of the bodye and blood of the lord , and eates his own damnatiō ▪ beca●se he discerneth not the lords body . and therefore that wee fall not into this f●arfull sinne , wee are to know that this sacrament is not a simple thing , but a compound , wherin are things of sundry kinds which must be distinguished ; and so the word of discerning , imports that secret . there are here things o● sund●ie sorts , we must discerne euery thing in the owne kinde : so our sauiour taught vs , and after him his apostles : and this truth from them the auncient fathers haue deliuered vnto vs : eucharistia ( said irenaeus ) ex ●uabus r●bu● constat , ●erren● et caelesti the eucharist cōsists of two kinde of thinges , the one earthly ▪ the other heauenly ; and augustine , calleth it v●sibile st●num inu●fibilis gratiae : the visible signe of inuisible grace . and macarius calleth this bread & wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exem●l●r●● figurae seut●p● carnis et sauguinis christs . resemblances , figures & types of the body & blood of christ iesus . now it is ●u●e that a type , patterne , or figure must euer bee distinguished from that , wherof it is a figure . this sacrament then being a compound thing must bee considered , not as a simple , but as a compound thing : if it bee asked whether a man be earthly or heauēnly , because hee is a compound creature ? it must bee answered by a distinction . if it bee asked how a christian , being on the earth , the apostle saieth , that hee hath his c●nconuersation in the heauens ? it must bee answered by a distinction ; and if also it bee asked whether this sacrament be an earthlye or an heauenlye thing , how the signe is giuen , & how the thing signified : how christ iesus is in the heauen , & yet present in this sacramēt ? all these i say must be answered by a distinction : sursum est dominus ( saide augustin ) sedetiam hic est veritas dominus : corpus enim domini in quo resurrexit vno loco esse potest , veri●as eius vbique diffusa est . our lord is aboue in heauen , yet heere also is our lord , as he is the truth ; for the body of our lord , in which he arose from death , can bee but in one place , but his truth is diffused into euerie place . and againe , ibat per id quod hom● erat , & manebat per id quod deus : ibat per id quod vno loco erat , & manebat per id quod vbique erat : he went hence by that which was man , hee stayed by that which was god : he went away by that which was but in one place , he stayed by that which was in al places . and againe : ascendit super omnes coelos corpore nō recessit maiestate : hee ascended aboue all the heauens in his bodie , but he departed not hence in his maiestie . and cyrill in like maner : non enim quia nunc non adest in carne ex eo outes , quo● spiritu medio hic nō ad●it : think not that with his spirit he is not here amongest vs , because hee is not now amongst vs with his bodie . thus ye see we must vse a distinction . and yet albeit we are forced here to acknowledge the sundrie natures of things compound , and consider them in their owne kinds : wee must for all that take heed to the wonderfull vnion , and s●cramentall coniunction that is bet●eene them , which is so strait , that vnto the right receiuer , they are inseparable , for the which also the earthly thing receyues the name of the heauenly . and this must also be considered , least on the other hande separating those thinges which god hath conioyned , we make this bread , and this wine , but naked and bare signes ; and so iustly incurre that blame , which our aduersaries vniustly would lay vpon vs : and in like manner this punishment which here the lorde threatens against them , who are euill discerners . we are therefore to consider , that for the right discerning of the lords body , these three rules are to be obserued : first , that in this sacrament we take vp euery thing in the owne nature , & kind . next that we vse euerie one of thē in the maner appointed by christ , & with reuerence that is due vnto them . and thirdly , that this sacramēt be celebrated vnto the right ends , for which our sauiour appointed it . against the first ▪ failes both papists and bastard professors : papists are euill discerners , because they take the signe for the thing signified ; the earthly thing for the heauenly : the men of lystr● were euill discerners , when they tooke paul and barnabas for iupiter and mercurius , gods in their account ; and therfore would haue worshipp●d them as gods : but ( in this light ) farre blinderarethey , who will adore a creature in steede of the creator , and that with the same kinde of worshippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by their owne confession is due to god onelye . they alleadge for their error the word of truth : iesus christ speaking ( say they ) of the bread , called it his bodye ; wee say in like manner , that this bread is christes bodye , but sacramental●ye : but denye that the bread i● transubstantiate into the verie naturall bodye of christ , as they against the principles of faith and nature , falsely affirme . it is strange to see what backward peruerse handlers of holy scripture , these men bee : where they should sticke to the letter , they inforce an allegorie to serue their purpose . what plainer historie then that which moses hath : god made two great lights : the greater ●o rule the day , the lesser 〈◊〉 rule the night : yet is this place violently wrested , when out of it they will gather , that the papall digni●ie , which ( as they say ) god hath appointed to rul● ouer the spiritualtie , is greater then the regall ; and that the pope by as manye degrees excelleth the emperour , as the sunne excells the moone . and againe , where the spirit of god vseth a figure , there they sticke to the leter , these wordes according to the letter : m●ndant fla●●ium , commaund an impietie : and therefore by augustines rule , should be esteemed figuratiue : si pracepti●a loquutio est , aut flagitium , aut facinus vetans , aut vtilitatem & beneficentiam ●●bens , non est figurata loqu●tio : si aute● flagitium vel facinus videtur i●bere , au ▪ vtilitatem aut beneficentiam vetare , figurata loquutio est ( nisi manduca●eritis ( inquit christus ) carnem filij hominis , facinus iubere videtur ) figura est ergo praecipiens passion● domini esse communicandum et suaniter & vt●liter reco●dendum in memoria , quod pro nobis car● eius crucifixa sit . if a speech of precept , either forbid some sinne , or heynous deede , or else commaund a profitable or good deede , then is it no figuratiue speech ; but if it seeme to commaund a sinne or heynous deede , or forbid a profitable & honest actiō , then it is a figuratiue speach : vnlesse thou eat of the flesh of the sonne of man ( saith christ ) here hee seemes to commaund a hainous ●ction and therfore ●t is a figure commanding vs to communicate with christs passion , and sweetly & profitably to lay this vp in our memory that his flesh was crucified for vs. and after this maner also the perpetuall phrase of the holy spirit doth teach vs to interpret them , when he calles circumcision , the couenant ; the lambe , the passeouer ; baptisme , the lauer of regeneration : the wine , the cup of th● new testament : in al these they are forced to acknowledge a figure : only here , this is my bodie , they will adhere to the letter . the learned & godly fathers , haue with vs also acknowledged this for a sacramentall speech : so tertul. expoūds , hoc est corpus meum , id est figura corporis mei : this is my body : that is , the figure of my body . and againe : dominus pane corpus suū r●prae●●ntat : god represents or resembles his body by bread . and augustine said in like maner : non dubitauit dicere hoc est corpus meum , cum fignum daret corporis sui . he doubted not to say . this is my body , whē he gaue onely a signe of his body . and again , iudam adhibuit ad conuiu●um , in quo corporis & sanguinis sui figuram cōmendauit discipulis . christ admitted iudas to his supper , in which he cōm●nded to his disciples the figure of his body and blood . as iesus christis called a stone , and called bread : so is this bread called his bodie , & that saies ber. is per significationē non proprietatē by significatiō , not that properly it is so . and as for carnall professors , they are also euill discerners , because they esteem lesse of this bread and wine then they ought , putting no difference betweene it and comm●n bread and wine , whereas it is not so indeed ; for in all the worlde there is not the like of this bread and this wine , except in the like action : it is changed by the ordinance of christ , and vertue of his institution : not changed in the substance , but in the vse and end : panis ( enim ) ●●rrenu● percipiens vocationem de● , iam non communis panis est , sed eucharistia : for that earthly receiuing gods appointment , is now no common bread , but the eucharist . the lord who calleth things that are not , & maketh them to be , doth here appoint this breade and this wine to a farre more ex●ellent vse , then that whereunto they serue by nature . as wax stamped with the seale of a king , in substance differs not from other wax ; and yetfor value is much more excellent , & may not b evnreuerently handled , without contempt of the king ; so this bread though in substance it differ not from other bread , yet concern●ng the vse , it is seper●te , and much more pretious then anye other bread in the world : being now appointed by god to be a signe and a seale , and an exhibiting instrument of christ his body , and therefore cannot bee profaned , nor abused without contempt of christ iesus . against the second condition required in the right discerning of the lords bodye , papists faile in like manner , because they peruert christs institution , and vse not this sacrament as he commaunded : for , seeing our sauiour is the orde●n●r of this sacrament ( saies cyprian ) v●ique id nos face●e oportet quod christus fecit , e● quod faciendum manda●i● . of ●ruth , wee ought to doe that which christ did , & which he cōmanded vs to do . and ambrose writing vpon this same place , saith plainely : indignum est domino , mysterium hoc aliter celebrare , quam ab cotraditum est . it is an indignity to our lord , to celebrate this mystery otherwise then hee deliuered it . christ ordeyned it a sacrament for the communication of himselfe to the faithfull at the table ; they haue turned it into a sacrifice for the oblation of christ to his father on an altar . iesus brak the bread & gaue it : but they , if they break the bread , they giue it not , & if they giue it , they breake it not . in their dayly masse , the priest breaks the bread , he abuses the words of christ secretly ; whispering thē , accip●te , comedite : he bids others take & eate , but giues thē nothing , & when he giues hee stoppes it whole in the mouthes of the people & breaks it not . thus most sacrilegiously they alter our sauiour his sacred institution , as though of purpose they had concluded to be cōtrary to him . besides this ▪ they withdraw frō the people the vse of the cup , & so mutilate the holy s●crament : a horrible sacriledge in like maner , yet ratified by y e decree of y e haeretical coūcel of trent . si quis dixer● ex dei praecepto , vel de necessitate salutis esse , omnes et singulos christi fideles , viramque speciē eucharistae , sumere debere anat●ema sit . if any man auouch that it is by gods commaundement , or vppon nece●sitie of our saluation , that all christes faithfull people should receiue the eucharist vnder both kindes , let him be accu●sed : to whome it contents at vs this time to oppose the decree of their owne pope : gelasius : comper●mus , quod quid●m sumpta tantūmodo cor●oris sacri portione , a calice sacrati cruoris ●bst meant : qui proculdubio , quoniam n●so●o qua superstitione docentur , astricti aut integra sacramenta percipi●nt , aut ab integris , ●reeantur ; quod diuisio vnius eiusdemque mystery sine grandi non sit sacrilegio . wee vnderstand , that certaine receiuing only the portion of christes bodye , absteine from the cup of his sacred blood : which men ( because vndoubtedlye they are trayned vp in some kinde of superstition ) let them be inforced either to receiue the whole sacrament , or to bee restayned from the whole , because this diuiding of one and the same mysterie , cannot bee without great sacriledge . in this contrarietie among themselues , which way i pray you shall the poore people turne them ? the coun●ell curses all them , who affirme this sacrament should bee ministred with bread and wine . the pope sayes plainly it is superstition , and sacriledge , to giue the one without the other , and commaunds that either we abstaine from both , or retaine them both togither . if ye follow the counsell , the pope shal condemne you ; if you follow the pope , the councell shal accurse you : but , curse as they will , the lord shall blesse them , who in faith communicate at his holy table according to his institution ; and the curse of god shal not faile to cleaue vnto th● , surer thē the leprosie of naaman to g●●●sa ▪ yea their part shall be taken out of the booke of life , who dare presume to change the ordinance of god. the apostle hath deliuered vnto vs , that which he receyued from the lord , how not only he tooke the bread , blessed it , and brake it , and gaue it : but that in like maner he tooke the cup , and gaue also to his disciples : what boldnesse is it then to take from the people , that which christ by his apostles hath deliuered vnto them ? and thus while they boast of antiquitie , they are found fathers of noueltie . and against the third , they faile who vse not this sacrament to the right endes ; which are especially two . the first is the commemoration of christes death and passion , with thanksegiuing ▪ f●r the which also the grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second is the communication of chr●st to them who are his ; and for this the apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first i take out of our sau●our his words , do this in r●membrance of me . and from the apostle : so ●ft as ye eate of thi● bread , and drinke of this cup , shew foo●th the lords death , till his ●omming againe . and in verie deede , this holy sacrament beeing v●ed according to christes institution , is a liuely representation of christ crucified ; while as the signes of his blessed bodye and blood , being sundred one of them from the other , the one is broken , the other poured out ; rem●mbring vs how his blessed body was broken with the crowne of thornes , the scourge , the nailes , and the sp●are ; and his blood shed for the remission of our sinnes ; which should worke in vs , so oft as wee beholde it , an inward contri●ion , and godly sorrow for our sinnes , wherewith wee pierced and wounded our blessed sauiour vnto the death ; and inde●de , if wee bee of the number of those vpon whom god hath powred out the spirit of grace and compassion , so often as wee looke vpon him , whom we haue pierced as ( heere in this sacrament we may see him crucified before our eyes ) as often shall wee lament for this , as one mourneth for his onely sonne , or is sorrowfull for his first borne : but of this we shall speake god willing hereafter . now here is also discouered the vanity of that error of concomitance , wherwith the aduersaries would excuse their dismēbring of this holy sacramēt : for ( say they ) by concomitance where the bodye of christ is , there is his bl●od and therfore the breade which is his bo●die , being giuen : there is no neede ●o giue the cup. but as the lord asked the king of tyrus in derision . art thou wiser then daniell ; so ●ay wee aske of them , are yee wiser then christ ? will ye amend his institution ? this assertion takes away one of the principall ends of this sacrament , to wit , the commemoration of christes death and passion : for to haue the blood within the bodie ▪ is no declaration of a crucified man : nor a shewing foorth of the lordes death : whereas our blessed sauiour ordeyned them to bee exhibited and receaued sundrie , that it might not onely be preached to our eares , but represented also to our eyes , how his blessed body and blood were sundred for our sinnes . the second end for which this sacrament was ordeyned , is : that it might bee a mean of the communication of christ to all them who are his ; for the sealing vp of our spiritual vnion with him : ideo en●m sacramentum il●ud hominibu● datur , v● caput in terris corporicoadune●ur . and this ( as i said ) i take out of the words of the apostle : the bread which we breake , is it not the communion of the bodye of christ ? and in this respect , this holye bread and wine are not onely signes representing christ crucified ; nor seales confirming our faith in him , but also effectuall instruments of exhibition , wherby the holy spirit makes an inward applycation of christ crucified to all that are his . and heerein standes our greatest comfort ; for if wee had no more a doe in the celebration of this holye sacrament , but to remember christes death and passion : then certainel ye looking to it onely were sufficient to put vs in remembrance therof ; but when we heare and see , that this bread , which is his body is giuen vs , and we are commaunded to take and eate it ▪ what shall wee thinke ; but that we● are called to this high mercy , as to bee partakers of christ and all the benefits that flowe from his death ? the lord doth neither deceiue vs with wordes , to bid vs take when he giues nothing : neither calleth he vs only to a cōmunion of naked bread and wine : farre be it from vs to thinke so baselye of this holy sacrament . certainly , he that with any measure of light and grace , wil ponder these wordes of our sauiour , take and eate , this is my body : shall perceiue that there is here a real and eff●ctual exbition made of the lord iesus , to the penitent and beleuing receauer . and yet let no man thinke , that albeit the breaking and giuing of the bread be the cōmunication of christs bodie , that therfore the bread is transubstantiate into his body , or that euery one receiues the bodye of christ who receiues the bread : for there is greate difference between communication & acceptation , on the part of god. in this sacrament , there is indeed a communication & exhibitiō of christ , but on y e part of the vnbeleuing receiuer , it failes for fault of acceptatiō ; because they haue no faith , whereby to receiue him , nor a purified heart , wherin to lodge him . it is therfore a vile error also of the papists , who affirme that the wicked in this sacrament eate christ , but to their damnation : it is contrarie to the word of god & reformed antiquitie : for whosoeuer ( saith christ ) eateth my flesh and drinketh my blood , hath eternall life : and i wil raise him vp at the last day . sacrame●num quibusdam ad vitam , quibusdam ad exitium ▪ ●es vero ipsa cuius est sacramentum , omni homini ad vitam , nulli ad exitium . item , qui non manet in christo , et in quo non manet christus , proculdub●o non manducat spiri●ualiter carnem , nec bibit sanguinem eius , licet visibiliter premat dentibus sacramentum sanguinis , et corporis e●us . the wicked who beleeues not , may with iudas eate : panem dommini , non panem dominum the breade of the lorde , but not the bread which the lorde himselfe is , to his worthy receauers . of all this , then it is euident , that this banquet is moste heauenlye and excellent , wherein as there is no lesse offered then ▪ christ iesvs , so no lesse is refused by them , who refuse to communicate : they proclaime by their deede ( if they continue in it ) that they haue no portion in dauid , neither inheritance in the sonne of ishai . but no● wee leaue them , and returne to speake as wee promised of that tryall , w●ich they whominde to communicate , are to take it of themselues . let a man therefore try himselfe . this particle ( therefore ) is relatiue to that which went before : since there is a daunger ( will hee say ) and many ea●es and drinkes vnworthily : therefore take yee heede how yee come : hee saith not simplie , let a man eat , but let a man trye himselfe , and so let him eat . this warning then of the apostle , stands in the ent●ie to t●is holy action , like that cherubin armed a with sword in the entry of paradice : yet not to hold out the sonnes of adam , but only to terrifie vs , that wee presume not to draw nere without sanctification . and herein doth our lord iesus discouer his wonderfull loue towards vs ; who before he inuite vs to eate and drinke at his table , dooth first of all instruct vs how we shold doe it ▪ absalom c●lled his younger brother ammon to a banquet , onely of purpose to slay him : he prepared delicate meate and drinke aboundantly for him , but concealed the danger . it is not so with our elder bro●●er , he calles vs here to a banquet ▪ not of purpose to slay vs , but to saue vs ; he is no way willing , we should make this table a snare to trappe our selues to damanation , which he hath ordeined as a meane of our saluation : and therefore before hand forewarnes vs of the danger , that we may eschew it . it is pittie to see how the great multitude runne to this holy sacramēt without tryall and examination of themselues , and all because they heare of a breade of life , which heere is exhibited to the communicants at this holye table : it is verie true , that great thinges are exhibited heere indeede , but thou shouldest first of all enquire of thy selfe , who art thou ? what interest thou hast in this communion ? and whether or no thou be one of those to whom these holy thinges do appertaine ? for if thou in thy person be a profane and vnsanctified creature , thy touching of these holye thinges may defile them , and make thee giltie of the contempt of them , but shall not benefit thee ; yea a greater cursse then that which elisha pronounced on the vnb●leeuing samaritane prince , shall light vppon thee : thou shalt see ▪ the table of the lord , & heare of the plentie of the breade of life therein communicate , but shalt not eate of it : let a man therefore trie himselfe , and so let him eate of this bread , and drinke of this cup. for as this sacrament is a holy and excellent thing , so should they who celebrate it , bee holye , and seperate persons . it should not bee receiued with common handes , that is , with e●rthlye hearts , and vnsanctified affections . the pharises would not eate their common meate with vnwashed handes , and that was but superstition ; but heere to wash before we● eate , both our handes and our head with peter , yea , to wash as ieremy exhorts vs , our hearts from our wickednesse , is deuotion , and good religion both commended and commaunded by the word of god : otherwise fearefull is that ▪ warning of our sauiour . if i wash thee not , thou shalt haue no part with me . to the vncleane all thinges are vncleane , for euen their consciences are defiled . the lorde hath neuer suffered vnpunished the vnreuerent looking to , or handling of the holy signes of his presence . them of bethshemeshe looked vnreuerently into the ark , and the lord slewe fifty thousand of them . vzza touched vnreuerently the arke , and the lord in like manner strook him instantly to death ; ahim●l●ch would not giue to dauid the hallowed bread of proposition , but conditionallye , that the young men , who were with him , were sanctifyed . no vncircumcised man might eat of the pascall lambe , vnder paine of death , and such as were circumcised , being vncleane , behooued to absteine till they were clensed , according to the lawe ; yea , such of them , as were cleane , did not eate without foure daies preparation , for the lord commaunded them , to take the lambe the tenth day , and not to slay it til the foureteenth day at night , that all the space betweene , they might the better prepare themselues to that holy action . neither will the lord anye other way be familiar with vs ▪ except we be sanctified . before the lord came downe on mount sinai to giue his law to israel , hee appointed them three dayes of preparation , wherein ●o sanctifie thēselues . the lord appeared to moses in the fierie bush , but reuealed not his will vnto him , til he put off his shooes : i wil be sanctified ( saith the lord ) in all that draw nere vnto me . the lord will not take a wicked man by the hand , nor haue fellowship with the throne of iniquitie : his eye is so pure , that hee can behold no iniquitie , vnlesse wee put off our worldly thoughts and sinfull affections , whereby we haue troad in the vncleane wayes of sin : it is not possible that the lorde can be familiar with vs. all these stand vp as examples , warning vs to drawe neere to this holy action in assurance of faith , sprinckled in our hearts from an euill conscience : here is a sacrament more excellent thē the passeouer ; here is bread more holye then that shew-bread ; heere are the tokens of gods presence , more glorious thē the arke ; heere the lord commeth downe , and saluation vnder his winges : not to sound by angel● the precepts of his lawe on sin●i , but to seale vp by his spirit the promises of his gospell to the inhabitants of sion ; shall we then presume to come to this holye table without sanctification ? or if wee will , may we not looke assuredly for iudgement ? the corinthians were stricken with death and sundrie diseases , because they discerned not the lordes bodye ; and which is most fearfull of all , he that came to the marriage , wanting his wedding garment , was hee not taken from the banquet table , and cast into the place of vtter darknes ? and shall wee looke to escape the like iudgement , if wee fall into the like contempt of god ? prepare thy selfe , oh israel , to meet thy god : let vs search and trye our waies : let vs lift vp our hands with our hearts vnto god in the heauens . if wee bee this day come to the lord with all our heart , let vs put away our strange gods ( which are our sinnes ) from among vs : let vs with iosephs brethren , make ready our presents , sith wee haue no better thing then our heart : le● vs ●acrifice our hearts to the lord , & that in the best estate that pos●ible we can get it ; for the lord our god is a greate king. cursed is he that hath a male in his flock ●nd voweth , and sacrificeth a corrupt thing to the lord. beware therefore , wee offer not that , which is lam● and torne to the lord● a diuided heart , a ●alting heart betweene two an vnpenitent heart , is neither a meete sacrifice to offer vnto the lord , nor a meete vessell wherein to receiue th●t holye thing , which heere the lord offers vnto thee . the apostle saieth , that the breaking of this breade is the communion of the bodye of iesus ; sith christ is that holy thing which heere is communicated , take heede how we make readye the heart , wherein to receaue him : ioseph of arim●thea , and the rest of those goly ones , who tooke downe iesus from the crosse , wrapped his deade bodye in pure and fine linnen ; what shall wee then doe with the liuing bodye of iesus ? shall not wee receiue it into pure , fine , and well prepared hearts ? no man ( sayes our sauiour ) puts new wine into old v●ssels , far lesse wil any man put the ordin●r● food of his body into vnclean vnseasoned , and vnsauerie vessels ; but least ● of all should men presume with vnholy hearts and handes , to meddle with things saccred and h●auenly : here is new wine indeede , let vs not put it into old vessels ; heere is heauenly manna , let vs not receaue it with earthlye hearts : any man that is in christ should become a new creature : if we be these blessed ones , who are called to the participation of the lambes supper , then shall it be graunted to vs , to bee arayed with pure , fine linnen , and shining ; which is the righteousnesse of the saints . the lord vouchsafe this grace vpon vs , that sith hee hath made vs partakers of the heauenly vocation , and ca●led vs to the marriage of his sonne , that wee receiue not so excellent a grace in vaine , but it may be vnto vs his seruants , according to his word . and now before wee enter to speake of this tryall , least the tender consciences of the godlye , by reason of that which i haue spoken should be discouraged , and cast downe with the sence of their owne vnworthinesse ; which at all times is great in their eyes , but greatest when by tryal ▪ they looke most narrowlie vnto themselues : we haue therefore to consider , that there bee two sortes of tryals ; one whereby a thing perfect is tryed in such sort , that it is not made better , but found to bee that which it is ▪ and with this kinde of try●ll man is saide to trie the lord and his word , so speakes the lord by malachie : proue me & try me now , if i will not poure you ou●● blessing without measure . by this tryall ▪ if a man fall too , to trye the lord , hee shall finde him such as hee is ; true , constant and faithfull to performe that which he hath spoken ; or if againe man will enter , and trie the word of the lord ; hee shall finde that the lawe of the lord is perfect , no drosse in it , but like siluer fined seauen times in the fire . there is againe another tryall , whereby thinges imperfect are so tried , that they are made better ▪ and at the length perfected ; and hereby god tries man , for so hee speakes by the same malachie : the lord wil fine the sonnes of leui , and purifie them as gold and siluer that they bring offerings to him in righteousnesse : and with this triall also man tries himselfe , searching out his iniquities that he may forsake them : and this triall tendes indeed to a perfection at the last , but stands rather , in a finding out , and forsaking of our imperfections , then in any present perfection : and of this tryall the apostle meanes heere ; so that this precept dooth commaund vs to search out our iniquities , & to depart frō them , but doth no way import that we should not communicate at this table , because that new tryall discouers to vs new transgressions ; for we come not he●e as men without sin , but as poore ▪ and miserable sinners , seeking the sauiour of the world , knowing that hee came not to call the righteous , but sinners vnto repentance . thou then , who after examination , shalt finde the selfe a miserable , and yet a penitent sinner ; say not with peter , lord depart from me , for i am a sinfull man : but so much the rather goe to him and crie with dauid , haue mercy on mee o god , and according to the multitude of thy cōpassions , put away mine iniqu●ti●s : for it is a true saying : christ came into the world to saue sinners . stay not thou therfore backe from him , because ●hou art sinfull ; onelye trie if thou bee wearie of thy sinnes ; for we are sure , that a sin discouered by tryall , and cast out by repentance , will neuer condemne vs : wash you ( saith the lord ) make you c●●an , take away the euil● of your workes from before my eies : and then though your sinn●s were as crimson , they shall be made whi●e as snowe , though they were red lik● sva●●● , they shall be as vvool. omne quod ipse mimihi non imputare aecr●uerit , s●c est quasi ●on fuerit ; euerie sin saieth the ancient , which god hath concluded not to impute vnto me , is as if it had neuer beene : if therefore in thy conscience thou feele thy sins an hea●y burden vnto thee , vnder the which thou sigh●st & gronest , and wherof thou earnestly desir●st to be rele●ued , crying with that holy apostle : o miserable man , who shall deliuer me from ●his bo●●e of sinne ? then goe thou to the lord iesus , for surely thou art one of those whome hee is seeking ; he● came into the worlde to saue thee , and the like of thee : lay thy burden vppon the backe of christ , and hee shall be●re it , and take thou vp his yoake which is ●asie , and his bu●den which is light : so sh lt thou finde r●st to thy soule . o happy exchange ▪ when we are taken from the se●uitude of sin , & entred into the seruice of christ , whē the burden of sin that presse●h vs downe is taken from our backe , and the sweete yoake of christ that lifteth vs vp , is laid vpon vs : for albeit it be called a burdē ▪ yet is it such a burden as easeth vs , & maketh vs lighter like the wings of a bird : q●●d ●nim leu●●● eo onere , quod non solum o●erat , sed port a●●mnem c●i portandum ●mpo●i ur . where for our farther comfort , let vs con●ider what manner of guestes these were , whome the greate ▪ king commaunded to bring into his banquetting house , euen the poore , the maymed , the halt and the blinde . take h●ede vnto this , o thou that arte disquieted in minde , and wounded in spiri●● , with the sence of thy infirmities ; the lord is gratious and ready to shew mercie : hee will not breake the b●used reed● , ●●r qu●nch the smoaking flax , hee will not despise thee , because thou art weake , but bids thee come to him , that hee may heale all thy infirmi●ie● , art thou then poore & destitute of spirituall grace in thy feeling ? turne thee to christ , who being rich , became poor for thy sake , that thou in him mights be made rich . art thou weak & d●seas●d ? remember , they who a●e whole need no phisi●●an , but the sick : & that it is the glorie ofthis excellent phisitian , to cure diseases , otherwise incurable : quid e●●m tam ad mortem quod christi morte non sanetur . art thou lame , and complainest that thou cāst not , with dauid runne the way of the commaundements of god : yet indeuour to halt forward with iaacob vnto canaan , and to creep to the lord iesus , as one of his little babes praying vnto h●m : o lord that raisest-vp the crooked , i beseech thee to order my goings aright , and to staye my steps in thy pathes , that i slide not anye more , as i haue done . and thou who laments thy blindnesse , & the weak measure of thy knowledge , now in this time of light ( alas ) as wee haue all more then cause to complaine , that by our own default , the eyes of our vnderstanding are not lightned , and wee haue so little insight into the ritches of that glorious inheritance , and rich mercies manifested to vs by the gospel , in comparison of that we might haue had , if wi●h the angels wee had be●ne desirous to behold them : surely in regarde of time , we should haue beene teachers , yea , the meanest inhabitant of ierusalem should haue beene as dauid , and dauid as the angel of god. but wee are become such ▪ as haue neede that the principles of god should bee taught againe vnto vs , yet must we not dispaire , but goe to iesus , who gi●eth sight to the blinde , and pray to him ; lord open ou● eies that wee may see the wonders of thy law . let vs goe to this table , stand and ●rie with th ●e two blinde men : iesus the sonne of dauid haue mercie on me , o lord enli●hten mine eies ●hat i sleepe not in death : comfortable ●hē is that message sent by the lord iesus to the church of laodicea , i knowe tho● art miserable and poore , & blinde , and naked , ●et i councel thee come to mee : i haue the fi●e go●de tha● will mak● thee rich ; i haue the white rayment to couer thy filthy nakednes ; i haue the eie salue , that wil opē thy ●ies ; let vs no● therfore he●rkē to the voice of our infidelitie against so cleere testimonies of the word of god ; neither so looke on our miseries , that we turne our backe vpō gods mercies , but rather let our ●iseries chase vs to him , who of his aboundant mercie , is a●le to fulf●ll all our nenecess●ties , aboue all that wee can aske or thinke . but now to returne , and speake of the tryall here required ▪ wee must consider that as this acti●n is not a daily action , so i● requir●s a tryal abo●e our dayl● trial : a● to our daily and ordina●ie tryall , in it , we are bound to examine all our actions in the court of conscience , that we may cal our selues to accoūt : not cōcealing the iniquitie of our bosome , as adam did , but iudging our s●lues ●hat we may not be iudged of the lord. and this tryal without a daily los●e cannot be neglected ; for since we are subiect to so many chāges , that euen the iust man falleth●●euen times in the day , and no man knoweth the errors of his life ; we haue great need by daily conside●ati●n to view the state of our c●nscienc●s , and to looke into the course of our life , whither or not , it bee such as will lead vs vnto that end , wherat we would be . such profit found godly dauid by the ex●mination of his waies , that he● praised the lord. who gaue ●im counsell , and made h●● reyn●s to ●e●ch h●m in the night . and he acknowledgeth it a specia● meane , wherby many times he was reduced into the way of life , when hee had wandred from it . i haue considere● ( saieth he ) my w●ies , and ●urned m● feet vn●o thy ●estimon●es . as dauid learned this from god , so doth hee recommend it vnto vs , that morning and eueni●g wee should examine our selues , as a moste profitable meane , to nourish that holy feare in vs , where by wee keepe ou● sinne , when wee are tempted to it , or caste ou● sinne , when we haue once conceiued it : for this holy feare is innocen●iae c●st●s : tremble therefore ( saieth he ) and sinne not , examine your hearts vpon your b●ds , and be yee still : againe , he protests that eueri● day he was punished , and chastised ●uerie morning : that he daily cleansed hi● heart , & washed his hands in innocencie . euerie day of our life we cōtract some new debt of sinne ▪ & wisdom ●rau●● , that euerie day we should seeke a discharge thereof . as we cannot liue without daily foode , far lesse can we liue without daily mercy ; & therfore our sauiour who in the one petitiō taught vs to pray ▪ giue vs this day our daily bread ; in the next he taught vs also to pray , and forgiue vs our sins , that no day should goe by vs , without examinination of our selues , & crying of god mercie for our sinnes . but he●re commeth to bee lamented the sencelesse s●upidity of this generation : in all their affai●es , they vse consideration & b●●ng to accoūt & re●koning their whole businesse with men ; but as touching their conuersation towards god , and the state of their consciences , & whether or not , they be translated frō nature into grace : there are they so carryed away by presumption , that they lea●e no place to the examination of themselues , but proclaime peace to thēselues , though there be no peace ; blessing th●mselues in their hearts , albeit , god ( in their hearing ) pronounce them , and their actions accursed in his word . they are wise like achitophel : hee put his house in order , but not his soule in order , w●se in things perishing , concerning this life : there they ouersee nothing ; wise enough in the●r generation , but fooles concerning things perteining to li●e eternal for they suffer a daily debt run on vpō their soules , which at length shall ouer-charge them . a count that is long ouerpassed , in the end becomes difficult to be finished ; & he who long hath liued in darkenes , if ye bring him to the light , cannot holde vp his eies to looke vppon it , but is forced to cast them downe toward the ground : euen so shal it be with him , who suffers his debt of sin to multiplie , and the reckoning of his transgressions to runne on ; in the end , his own wickednesse shal reprooue him , the lord shall drawe him out of his lurking holes , and bring him out of the dark chambers of his imagination : & as now , his secret sinnes are set in the light of gods countenance , so then shall the lord set them in order before him , that did them . he shall manifest his inward thoughts to the light , and present him naked vnto iudgement : and then , with what confusion and astonishment , with what trembling and blacknesse of face , shall hee that was prodigall of the time of grace , liuing in his sinnes a contemner of god ▪ come forward vnto iudgemēt ? and this to awake vs to the daily tryall and ordinarie examination of our hearts . as to this action , it is not ordinarie , and therefore requires a singular and extraordinarye tryall , farre aboue that which euerie day wee are to take of our selues : for if ( as i said ) the ie●es had assigned to them the space of foure daies for preparation , before they eate their passeouer , wha● shall wee doe that ha●e to celebrate a more excellent misterie ? they searched diligently euery corner of their house , to see that no leauen were in it ; but more diligentlie should wee search euerie corner of our hearts , that no knowne leauen of wickednesse and maliciousnesse bee left in it , which wee haue not purged and cast out by repentance : then shall we finde that eueri● new sight of our selues shall discouer a new corruption ; for the heart of man is a great deepe , and deceitfull aboue all things ; manie chambers of corruption are in it . if we haue entred into one , and seene the abhominations which are there , thinke not for that we haue entred in all . no doubt the prophet esay , knewe before that hee was a sinfull man , but a new vision of the maiestie of god brought him to a deeper insight of his owne vncleanenesse , and made him to crie out , woe is me , for i am vndone : bec●use i am a man of p●lluted lipp●s , and mine eyes ha●e seene the king , the lord of hostes : i haue seene ( saith iob ) the lord , therfore doe i now ab●o●re m● s●lfe . and this i marke , that none of vs think a new trial vnnecessary , but that euenye , who through grace haue beene accustomed euerie morning to chastice your selues , and euerie euening to examine your hearts in your beds , may bee warned : to you also belongeth this precept , let a man trye himselfe , and so let him eate . which shall appeare more euidently , if thou ponder this precept , try thy selfe : it is a r●stlesse and laborious worke , that heer is inioyned to thee , tho● art set to a taske which may holde thee exercised all the daies of thy life . the lord by this precept will haue euerie thing that is in man , brough● vnder examination ; man as he is the workmanship of god , is euerie way so maruailous , that no maruaile the philosophers called him a little world ! augustine in his estima●ion , ac●counted man a greater miracle then all the miracles that euer were wrought amōgst men but as he is peru r●ed by sin , & become the workmāship of s●than , he is so fraughted with iniquit● , y e s. iames cals one member of his body , a world of wickednes● & if in the toung only , which is but a small mēber of the body , there is so much wickedn●sse , that the spirit of god , who giueth names to thinges as they are , calleth it a world of wickednes what shall we thinke of the rest ? what bottomles depth of iniquitie must there bee in the fountaire , when there is so much in the streame : and therefore i say ●e hath n●ede to be full of eies , within and without , that will practise this precept of the apostle , let a man trie him selfe . for if ye shall begin to take a view of your minde , and consider how farre it is inlightned , and what naturall darknesse yet remaineth in it ▪ how many bands of strange cogitations at s●uerall times soiourne in it ? s●me flowing fr●m the loue of the world and her deceitfull pleasures , intending to steale our hearts after them ; some from the ro●te of concupisence , and her inordinate lusts , that of●entimes violently oppresse vs : and some from the roote of bitt●rnesse , raysing wonderfull c●mmotions , and perturbations within vs , reeling too & fro by courses , in our swelling and restlesse mindes , raging like waues of the sea , carried with furious windes , besides infinit armies of other vaine , and ydle cogitations , wherof we cannot tell frō whence they come nor whither they go : and if from the minde they proceede to the heart , which is the seate of the affections : and take a particular view of them , how our loue and our hatred , our feare and our confidence , our ioy and our griefe , our care and our contentment are renewed , and framed , according to that word , which is the rule of righteousnes . and if againe , ye goe to try the affections , and see how the members of your bodies are imployed as weapōs of righteousnes in the seruice of god , if ye haue made a couenant with your eyes or not , that they regard not vanitie , or if negligently ye let them stand open as windowes , at the which death enters euerie moment into your soules ; and if ye haue learned to take heede to your lippes , that ye sinne no● with your tongue ; if ye shal also take a time to consid●r the ignorances of your youth ▪ and sinnes of your old age : if i say yee looke vnto all these ▪ which yet are fewe in regarde of manie moe we haue to looke vnto ; what shall appeare , but a new found world of wickednes discouered vnto thee ? which mo●te iustlie may make th●e ashamed , and compell thee to crie out with dauid ; o lord , who knoweth the errors of his life : lord cleanse me from my secret sinn●s , and k epe me from presumptuous sinnes , that so i may bee made cleane from much wickednesse : yea , thou shalt wish with ieremie ; o that my head were full of water , and m ne eyes fountaines of teares , that all the whole day long i might with ezekiah recount my sinnes , i● the bitternesse of my heart ; and all the night cause my bed to swim , and water my couch with ●eares , for the manifolde transgressions , wherewith i haue offended the lord my god. and now because this tryall of our selues is so necess●rie , let vs heere remember that there are two things , without which we cannot profit in this work● of tryall . the one is t●e spirit of god , the other is the word of god. as to the first , man by nature is so blinded with selfe-loue , that he accounts his owne deformitie , beautie , and his bondag● libertie : what vyler bondage then the seruitude of sinne ? o quam multos domi●os hab●t qui v●um non habet ( said ambrose ? ) and yet man ( vnregenerate ) cou●teth it his liberty to liue vncontrolled in the seruice of his lustes , to doe what he will : what libertie againe so ●xcellent as to be the freeman of god ; seru●re deo est regnare : and yet foolish man , accounts the obedience of gods lawe ( which is the law of liberty ) a seruitude , and the commaundements of god , he esteemes as bonds , wherewith he will not be boūd , walking the footsteps of other rebels before him : he cries out ; let vs breake their bonds and cast their cords from vs. it was not the disease of the laodiceans onely to account themselues happy , when indeed they were miserable ; it is the natural disease of al the sonnes of adam : for euery mans way seemeth good in his own eyes . a pitifull blindnesse that death should reigne ouer man , and man not feele it ; y t strāge lords who can claime no right vnto him , shold tiranise ouer him , and he not endeuour to withstand it ; & that sathan shold lead him away in captiuity , boūd with cheines , euen the cords of his own sin , blinder thē zedekiah , hauing his eyes pulled out , & man should not lament for it : but where the spirit of the lord is , there is liberty and freedome , there is a knowledge and detestation of sinne , and a sighing to god for deliuerance from the bondage . the prophet ezechiel could not see the abominable idalitries of the house of israel , till the lord taught him to digge through the wall : but we shal be farre lesse able to see the vile abominations that are in our owne hearts , vntill the spirite of the lord digge through and demolish that thicke and hard wall of induration , that naturallie hideth vs from the sight of our sins , and keepeth vs in blindnes vnder sathans bondage . the other thing wherby wee are to proceede in this tryall , is the word of god ; for euerie thing that is imperfect , must betryed by another not by it self : golde is tryed by the fire & touchstone ; the weight of a thing is tryed by the ballance , and the spots of the face are tryed by the glasse . thus euerie imperfect thing that is tryed , is tryed by another not by it self . as to the law of god , it is a moste perfect rule , by which god will haue men and their actions tryed ; but it is to bee tryed by no other then it selfe . if any man will trie scripture , hee must with the nobles of beraea , trie it by the scripture so then the word serueth vnto vs as a touchstone for our tryall , as a glasse for discouery of our spots ; and as the ballance of the sanctuarie , wherein wee must bee weighed in the last day the secrets of all hearts wil be iudged by the gospel , and therefore it were good that in time wee did iudge our selues by it ; some trie themselues by it ; some trye themselues by themselues , supposing they are such indeede , as they haue conceiued themselues to bee : some againe measure thēselues by others , speciallie with such as in their opinion , are behind them , not with such as in light and grace doe farre excell them ; like that pharisie ; who when he came to examine himself before god , thought hee was good enough , because he was not like the publican wherein hee was also miserablie deceiued ; for suppose he spake the truth , yet spake it ignorantlie , as caiaphas saide , that one behooued to die for the people : he was not like the publican ▪ indeede the publican was much better then he : for he came to the temple , humble , and penitent , and went home to his house iustified , whereas the pharisee puft vp with a conceit of his owne righteousnesse , and iustifying himselfe , went away out of the temple ▪ more 〈◊〉 then he came . in the tryall therefore of thy selfe make not thy neighbours disposition thy rule , least thou in like maner be deceiued . and yet if thou would proffit by the example of others , remember it is a great follie to thinke that thou art religious enough , because in religion some are behinde thee , and not rather to bee displeased with thy wants , when thou seest so many before thee , enriched aboue thee in all spirituall grace , and haue profited more th n thou in the mo●tification of their sinfull lustes : hauing out runne thee farther in the way of gods commaundements , then that other disciple ouer-ran peter vnto christs sepulchre , to learne his resurrection . it is pitie that the sonnes of men in worldlie things can looke to those who are aboue thē , thinking they haue little , because they haue not somuch as others , yet in spirituall things ▪ they should looke to others , that are inferior to them , & so easily stand content with the little beginning of religiō they haue , because there be many , who in their iudgemēt haue not so much ; wheras certainly if we could try our selues by the right rule , we shold finde that as yet we are far frō that which we should bee , and therfore haue more need then that holy apostle : to forget that which is behinde , & indeuour our selus to that which is before : following hard toward the mark for the prise of the hie calling of go● in christ i●sus . we haue therfore heere , yet farther to obserue , that seeing the apostle commaunds vs to try our selues , we thinke it not enough that others try vs , & giue vs their approbation ; we must also try our selues . the pastors may try thy knowledge , & thinke it good enough , thy superiors may trie thy cōuersatiō , & find it vnreprouable of mā : but thou must ●ry thy own cōsciēce , for no mā knowes the thing● of a man saue the spirit of man ; the minde of a man will shew him more sometime then seuen watchmen that are in a tower . when this sacrament was first instituted , there were twelue who communicated with the lord iesus , and one of them was a deuil and a traiterous hypocrite : the remnant knew him not , and therefore could not reproue him , but that made not iudas the better man ; yet the fault w●ich man could not finde out , the lord discouered it : one of you ( said he ) will betray me . thinke it not therefore enough , albeit vnchallenged of man , thou maiest sit down at the lords table . remember the king wil come , and take a view of the guests , euen he who is the god of the spirits of all flesh , and to whom the secrets of the heart are manifest . iosapha●s garment cannot hide achab from him , hee is not blinde like isaac , that he should be deceiued to take one for another ; therefore try thou thy self , how thou comest to this holy table , whether iohn louing iesus , & beloued of him , or as a iudas betraying christ , and accursed of him ▪ for as christ foretolde th●m , that one of them was a deuil , so the apostle hath foretold vs , that many will eate and drinke vnworthilie at this holy table ; who they are , wee know not , yet are they knowne to the lord ; let euerie one of vs striue to purge one ; euerie man trie himselfe , and wash his heart from his wickednes , and so shal we bee all cleane ; let euerie man aske for himselfe with the disciples , is it i lord , is it i ? am i one of them that comes to betray thee ? to crucifie thee againe , and to tread the blood of the new testament vnder my feete ? let vs neuer rest till wee haue gotten the lords certificate in our consciences , and tha● after due tryall of our selues , we come not as hypocrites , vnpenitent and vnbeleeuing atheists , but as diseased and poore sinners , to seeke the lord iesus , the sauiour of the world : for , if we doe so , then shall we get that answer , which the angel gaue to the two maries ; feare not yee , because ye seek iesus , who was crucified : we shal eate at this table and bee satisfied , and shall goe away , not without feareindeed , but hauing our feare tempered with great ioy , because we found the lord. and lastly , let vs take heede that the apostle commaundeth vs to trie our selues , and not to trie other men . it is a corrupt custome of men at those times ofholy communion , to fift the conuersation of their neighbour ; and brethren more narrowly , then euer laban searched the stuffe of iacob , to see ifhe could find any thing wherewith to charge him ; and this they doe not of a heart to forgiue , which were commendable , but of purpose to seeke the vttermost recompence and satisfaction for smallest offences done against them , and so where they should cast open the dore of their hearts , to the king of glory , and prepare in the desert a path for our god , by making lowe that which is high within thē , & making streight that which is crooked , and plaine that which is rough , by the contrarie they stoppe all the passages and waies of god his accesse vnto them : for now their affections are exalted so high by pride against god , that they dispise the councell of his word : crooked were they before , but more crooked now ; they liued without loue before , and dissembled it , but now are not ashamed : when god calleth them to the table ofloue , plainely to professe with rough & fierce speeches , the hatred of their hearts , they put off that which the apostle commaunds thē to put on ; as the elect of god , namely tender mercy , humblenesse of minde , meekenesse and long suffering : they insist to search out the sinnes done a-against them by men ; and ouerpasse the sinnes by themselues done against god ; louers of themselus more th●n l●uers of god. i graunt indeed it is a point of christian duetie to admonish our brethren of their sins , if it be done in loue : for so we are commaunded , thou shalt no● hate thy brother in thy heart , but shalt reprooue him . it is hatred and not loue , for the father to spare correction , or the brother to spare admonition of his brother in his sinnes . i conf●sse in like manner that he who hath offended is bound to reconcile himselfe with thee before ●e● offer his sacrifice to the lord ; but in case that he neglect to doe it , yet standest thou bound and obliged to forgiue him , and to take heed that thou despis● not so great a saluation offered by the lord , because an other dischargeth not that brotherly duetie , which hee ought vnto thee . as another mans faith will not iustifie thee , so another mans sinne will not condemne thee ; and th●rfore ▪ mourning for that which we cannot amend in others , let vs chiefly attend to our selues , as we are heere commaunded . but now leauing to speake any more of this tryall in generall , wee enter to speake of the particular points of this tryall . the whole tryal and examination required in those who are to bee banquetters at this holy table , i reduce to these two : the first is , that we trye our selues , whether or not with ioshua wee haue cast away our filthy garments , that is , if we haue cast off the old mā , which is corrupt through deceiueable lusts . and next , if we haue put on our mariage garment , that is , put on the new man , which after god is created in righteousnesse , and true holinesse . first of all therefore , we must take paines to remoue the impediments that may hinder our vnion with christ , that wee come not to this table ( as iudas did ) with our old sinnes , hauing that lodged in our hearts , which wee dare not present vnto god : for since no man wil sit down at the table of his enemie , what great persumption is it in vs to sit downe at the lords table , as long as our sinne , which is the cause ofenimitie is not remoued : there can bee no commu●ion betweene light and darkenesse . let vs therefore bee changed from that which we are , let vs cast away the works of darknesse , and bee renewed in the spirit of our minde , if so bee we desire to be vnited with the lord : he is the holye one of israel , god blessed for euer , in whom there can be no shadowe of alteration , so that of necessitie the change must be vpon our part . it is written of the lyonesse , that hauing had commixtion with the leopard , she washes herselfe in water before shee companie againe with the lyon , that so hee should not by sent discerne her adulterie . and basile in his hexameron writes , that the viper a most pernitious kind of serpēt , before his copulation with that seasish called muraena , dooth first vomit , and cast out his venemous poyson : thus the beasts in their kinde ( so farre as they can ) doe reuerence one to another , to teach man , that hee is worse then a beast indeed , except he cast off the filthie slime of his olde sinnes , that he may beioyned with the lord : for by nature we are more adulterous then the lyonesse ( for what is the vanitie after which we haue not gonawhoring ) more venomous also we are thē y ● viper , ful of hatred , malice , enuie , debate , and therfore haue neede to vomit out our iniquities by repentance , and to wash our selues in that foūtain opened to the house of dauid . before that ester was presented to abasuerus , shee was purified by the space of twelue mōthes , . moneths with oyle of myrrhe , & . monthes with sweet odours : shall such reuerence bee done to mortal flesh , whose carkasse was shortly to be made a pray to the wormes & shal we carry no reuerence to our immortall husbād the lord iesus ? shall we take no paines to purifie our heart , that we may be presented as a chaste spouse vnto him ? let vs not deceiue our selues ▪ except we forsake our fathers house & our own people , y ● is , except we be deuorced from our old sins , wherin we were born & brought vp : it is not possible that the king shal haue ●leasure in our beau●ie . let vs call our deeds to examination before the tribunall of our cōscience : let vs cast out the canaanites & not pitty thē , that the peace of god may dwel with vs : let vs deliuer barrabas to be crucified , y ● christ iesus may liue in vs ; why shall these serpents ( i meane our crooked affections ) be nourished any longer in our bosome , which liue vpon our blood , & cannot liue except we die ? oh that wee could make this day a day of new diuision betweene vs and our old sinnes . neither must we here thinke it enough to fight against our sins , but we must euery one of our selues make a particular inquisition of these domestique sins , and predominate euil affectiōs , y t hath moste of all oppressed vs : for there is none of vs al but we haue in vs our own idol , wherunto many times we doe seruice , to the great offence of god. and albeit , this narrow tryall of our sins shall discouer to vs a wonderful discordance between our nature and the most holy law of the lord , yet let vs not be discouraged , considering that wee are best in the eyes of god , whē we are worst in our own eies , & most acceptable to him , when we are moste displeased with our selues . the lord was mooued euen with achab his temporall humiliation : seest thou not ( said he to eliah ) how achab is humbled before me ? because he submiteth himself before mee , i will not bring that euill which thou hast spoken in his daies : and will not then the lord much more be mooued with the true humiliation of his owne seruants ? no doubt , if we cast downe our selues before the lord , hee shall lift vs vp , if we humble ourselues , he shall exalt vs. if we iudge of ourselues , wee shall not be iudged of the lorde : for the lord is neare to them that are contrite , and will saue such as are afflicted in spirit . but if we come before the lord in the presumption of our minds ▪ & not touched with the sence of our sins , then shal he execute that feareful threatning vpō vs : i will enter into iudgement with thee , because thou sayest i haue not sinned : though thou wert high ▪ & exalted like the caedars of bebanon , & the oakes of bashan , proud and hautie in thy conceit : the lord shall abase thee , and bring thee lowe : for he is the lord that resisteth the proud , and giueth grace to the humble . the other point of our tryall and preparation , stands in putting on that three fold christian disposition ; that towards our god we be holy and heauenly minded ; towards our neighbour louing , righteous , and mercifull ; and as concerning our selues , that we be sober and lowelie : for so the grace of god , which hath appeared , teacheth vs that we shold deny vngodlinesse and worldly lusts , and should li●e godly , righteously , and soberlie in this present world . this is our wedding garment , euen that pure , fine and shining linnen , which is the righte●usnesse of the saints . a garmment not partiecoloured like iosephs , but compact ofmanie vertues and graces of christ iesus . these be his badges and cognisances , wherby we are knowne to be his ▪ the putting on of these , is the putting on of christ ; for his grace translateth vs out of nature , and transformeth vs into his image by his owne spirit . and first as concerning our disposition towards god , it should not onely bee holy ( as i haue saide ) but also heauenly : for since we call him our father which is in heauen , we must see what heauenly disposition we haue to goe after him : and whether we be weary of our absence from the lord , like dauid wearie of his dwelling in the tents of kedar , and desire with the apostle to remoue out of the body , that wee may dwell with the lord : for here is not the place of our rest . the best of our life vpon earth , ( except it be the little taste of that hid manna , where with the lord ▪ now and then comforteth our soules in this barrē wildernesse ) it is but like the life of that forlorne sonne , who hauing banished himselfe from his fathers house , was driuen to fill his belly with the huskes , that was giuen to the swine , and often times could not get them . we haue experience enough of the vanitie of worldlie comforts , wherein there is no contentment ; would to god we could also learne with that prodigall sonne to bethinke our selues , and conclude to make home againe to our fa●hers house , i● whose face ●s the fulnesse of ●oy : surely the least of them that dwelles in our fathers house hath bread enough , they are filled with the ●atnesse of his house , and receiue drink out of the riuers of his pleasures : what pleasure then should it be to vs to liue here in this strange land ▪ where our soules are almost dead for hunger ? there is no greater thankefulnesse that man can shew to the lord , then to declare in his affection , that he cannot liue without the lord , nor rest content , so long as he is absent from him . the lord in the worke of creation neuer rested till he had made man , and man can doe no lesse of dutie then passing by all gods creatures , to resolue with himselfe ; i will neuer rest till i enioy the lord. the soule of man should be like that doue of noah , which being sent forth from the arke , found no rest to the sole of her foote , vntill she returned againe to him that sent her : and indeed without the lord where can we rest ? goe thy way with salomon , and proue all the goodnesse of the children ofmen , which they enioy vnder the sunne , thou shalt find it is but vanitie and vexation of spirit , whatsoeuer man cleaueth to , beside iehouah the true subsisting lord : it is but a lying vanitie , which hath not in it that substance , and certaintie , which man imagineth ; yea , mā ( without god ) in his best estate is altogether vanitie , & his wisest actions are but a disquieting of himse●fe in vaine . it is a godlie saying of august●ne , which the word of god and experiēce taught him ; fecist● nos domine ad te , et semperinquietum est cor nostrū , don●● requiescat in te ; thou madest vs o lord vnto thy selfe , and our heart is euer vnquiet till it rest in thee . the wicked who are strangers from the wombe , pretend in their countenan●e what they wil , yet euen in laughter their heart is sade for there is no ioy nor peace to the wicked , ( saieth my god ) their heart is moued as the trees of the forrest shaken with the wind : as the point of the mariners compasse , so long as it is not direct to the north , trembles continually ; so the spirit of the wicked ( not set vpon the lord ) is neuer quiet , but tossed too and fro with restlesse perturbations , which in a part presently he feeles , but shall better perceiue it , when he goeth out of the body . for tribulation and anguish shal be on the soule of euerie man that doth wickedlye : this is the portion of them that forsake god , and wander after vanitie . it is good therefore for vs to draw nere vnto god , saying with dauid , whome haue i in the heauen but thee ? and i haue desired none in the earth with thee . the lord worke this heauenly disposition in vs. and now to helpe forward our earthly mindes vnto it , wee haue to consider both the time and place ▪ when and where our sauiour did institute this sacrament . the place is recorded by saint luke , to haue beene an vpper parlour : the consideration of the place ( saith naz●āzin ) doth some waie warne vs that wee should celebrate this holy sacrament with high & heauenly affections . when god gaue the lawe , he came downe from heauen to the top of sinai , and moyses went vp from the plaine to it , and so ( saieth he ) had familiar conuersation with the lord : and heere as the lord cometh downe as lowe as he can in this sacrament for our capacitie , it becommeth vs to mount vp as high as possible we can in our affections , if so be we be desirous to meete the lord , otherwise if the lord shall abide in his glorie ▪ and in acces●ible light , and if man shall lye still in the darke dungeon of hi● base and earthly minde , what familiar meeting can there be , betweene god and man ? and as to the time , saint iohn witnesseth that our sauiour ordeined this sacrament when he was to go out of the world to his father ; wherin said augustine : spes membris in capi●e data , quod essent in illo transeunte sine dubi● seq●●tura . yea , not onlie should it nourish our hope , that where he is there once we shal be , but should waken our affection and desire to goe after him : we should eat and drinke at this holie table , not as if we were here to remayne , but shold celebrate this supper like a passeouer , standing as pilgrimes and our loynes girded vp , hauing our staues in our hand readie to follow our lord , who is gone into heauen before vs : and euerie day of our communion should be a new departing of our hearts out of this world , vnto our heauenly father ; yea , we should receiue this meate from the lord , with that warning which the angell gaue to eliah , in the wildernesse : vp and eate , for thou hast yet a great iourney to goe . this bread is giuen vs , that in the strength thereof , wee may walke forward in the way , which is before vs , not that we should lie downe and rest vs in this wildernesse , as if we had now attained to the end of our iourney . the angell wakened eliah twice sleeping vnder the iuniper , twice he touched him , and twice he bad him , vp , eate and walke ; at length hee arose and walked in the strength of that bread fortie dayes : but alasse , our securitie is greater then his . many a time hath the lord warned vs of the iourney that is before vs : many a time hath he proposed heauenly food vnto vs , and now against this day , the lord reneweth his mercy towards vs. the lord waken vs , and graunt at the length , that we may rise and walke , following the lord , till we appeare before the face of our god in s●on . but of all other meanes , the moste forceable to rauish our hearts afte● y e lord , is a deep meditatiō of the loue of god towards vs. the apostle protesteth it is a loue that passeth knowledge ; the height and breadth , the length & depth wherof , none is able to comprehend ; he that at one time cryed out ; come and i will tell you what god hath done to my soule , is compelled another time to confesse : o lord my god , thou hast made thy wonderful works so many , that none can coū● in order to thee the thoghts towards vs ; i would declare and speake of them , but they are more then i am able to expresse . and yet although we be lesse able , then the elephant at one draught to drinke vp the riuer of iordane , let vs be content with the wearied passenger , willinglie to take in so much as may refresh vs ; wee cannot measure the waters of the sea in our fist , nor number the starres of heauen ; and how then shall we number his mercies which are aboue all his workes ? shall we therefore not looke to them , nor beholde that glorie of god which shineth in them ? though we cannot comprehend his incomprehensible loue ( yea blessed are we if it shall comprepend vs : ) let vs notwithstanding earnestlie and frequentlie meditate vppon it , not by starts and vanishing motions : for as a candle dooth not at the first receiue light from the fire , were it neuer so bold , but if for a time it be holden constantlie to the fire , it is at the length enlightened : so is it not vanishing meditations that wil warm our harts with the loue of god ; but if we shal continue without wearying to exercise our thoughts vpon this great loue , that the lord hath borne towards vs ; it shal happilie fall out at length , that the powers of our soule shall bee inflamed with his loue , and we shall finde the sauour of death in euerie thing that smelleth not of his loue . no greater loue then this ( saith our sauiour ) can be shewed among men then that a man should bestowe his life for his friendes : but that which mā is not able to shew , our lord iesu● god & man hath shewed to the children his good will : for the loue he bore to vs , he gaue himself in a sacrifice for our sins on the crosse , euē when wee were his enemies ; and hath here in this sacramēt giuen himselfe a food , and nourishment vnto vs : for so that disciple belooued of him doth testifie ; when iesus knew that his houre was come , that hee should goe out of the world vnto his father , forasmuch as he loued his owne , vnto the end he loued them : therefore did he institute this sacrament , that therein he might communicate himselfe to them . o wonderfull loue , stronger then the loue of ionathan to dauid ! when ionathan and dauid behooued to part companie because of saules tyrannie , ionathan gaue dauid his garment , his girdle , and his armour : he had no better , and could giue no better , & so with many teares and mutuall imbracings , departed from him : but our blessed sauiour , before he remoued his corporall presence from vs , gaue his life to redeem our life frō the death : he sent out bloody sweat aboūdantly , as the witnesses of his burning loue towards vs , hee prowred out an euerlasting prayer to his father for vs , he hath left behinde him , in his laste will , his peace for our portion ▪ he hath giuen vs his spirit for a comforter , his word for a warner , and this sacrament for a spirituall foode , vntil his second coming againe . no marueile his spouse in the canticle praised his loue to be far aboue the loue of women : for though in some of thē y e strength natural of affection be so great , that it makes them indure the painful bearing & bringing vp of their children with the milke of their brests ; yet what is that comparable to this ? nothing indeed . such a loue as here our sauiour hath discouered towards vs , is not to be foūd againe in the world : for whereas mothers ( saieth c●risostome ) either commit their children to nurses , or else brings them vp vpon the milke of their owne breasts : iesus christ feedes vs not with the milke of another , but with his owne flesh , and his owne blood . necessitie sometime hath compelled the mother to eate her owne children , but wee neuer reade that compassion hath mooued the mother to giue her owne flesh to preserue her children , that they should not die in famine . but our lord iesus is that kinde pelican , that sendeth out his owne blood to nourish his young ; and all this hath our lord iesus done not grudgingly , but willingly , prouoked hereunto , by that feruent loue hee bare to the glorie of god his father , and to our saluation . which shall yet appeare more euidently out of his owne comfortable saying to his disciples : i haue greatly desired to eate this passou●● with you . o word full of consolation ! sundrie passeouers had he eaten before with them , but he protesteth this was his desired passeouer : see ye not heere his vnquenchable loue ? he knew it was the last hee was to eate vpon the earth ; he knew he was to drinke no more with them of the fruite of the vine , till it was fulfilled in his fathers kingdome . hee knew that the same night they wold betray him , and that after supper a bitter cup of passion was abiding for him ; yet his loue ouercame all these impediments , and made him thinke long to eate of this passeouer : and which is much more ; before euer he gaue himselfe to be crucified for vs on the crosse , he prouided this sacrament as a means of the communication of himselfe vnto vs , thereby assuring vs , that his subsequent passion should not defraude vs , but rather affoord vnto vs , and make ready for vs that righteousnesse and life by christ purchased on the crosse , and communicate in his holye table to them who are his . in the one he was prepared , & made ready as the onely foode of our soules to eternall life , in the other he is applyed , communicated & giuen vnto vs ; both of these necessarily behoued to bee done for the worke of our saluation . sicut enim ad potandum vinum venire ne●● potest , nisi botrus calcetur ante , et prematur : sic nos sanguinem christi bibere non potuimus , nisi christus prius fuisset calcatus et pr●ssus . it was a great loue which made our sauiour , content that his blood shold bee shed out on the crosse , & so should be made both a ransome , & a conuenient foode for vs , for the father sent him . quasi saccūplenū misericordia , in passione cōscindendū vt effundatur quod in eo latet pretium nostrū . so is this also a new declaration of his loue , that before his body was brokē & his blood was shed , he first ordeyned the meanes whereby it should be communicated vnto vs. these and many more spirituall meditations , should be vnto vs as the breathings of the mouth of god , to kindle in our soules that little sparke of the loue of god , which alasse , for fault of entertainmēt , is almost ouer-gone & extinguished with the ashes of our corruptiō : for seeing our sauiour lōged to eat with vs , shal not we long to eat with him ? he greatly desired to giue himselfto vs in this table , & for vs on the crosse ; & shall not we earnestly desire to receiue him ? hee knew it was the last he shold eat vpō earth , & that after it , heauy sufferings abode him : we know that our banquetting here , is the bāquet that shal be accōplished in heauen ; it is begun here , it shal not end here . cōfortable is y e word of our sauiour : it shall be fulfilled in my kingdō● ; & wil not we then ioyfully begin this banquet ? shal we be so foolish as to wait vpō lying vanities , & forsake our owne mercies ? shal we turne our back vpon y e fountaine of liuing waters ▪ and dig to our selues cisterns y t can hold no water ? crtain●ly our darkene ; is grosser thē the darkenesse of egipt , and our hearts harder then the adamant , except this burning loue of the lord iesus rauish vpward our hearts after him . the spouse in the canticle , professeth she was sicke of the loue of her glorious husband the lord iesus , but alasse we are not touched with the like loue , we feele not the smell of his oyntments , and therefore with the rest of the virgins we runne not after him . eliah touched elisha with his mantle , and therwithall the lord ioyned his inward calling , & suddenly elisha left his plough of oxen , & of a husbādmā became a prophet . now the lord cals vpon vs by his word & sacramēt , let vs also pray , that the lord wold shed abroad in our hearts by his holy spirit the sence of that loue of god ; then should we neglecting all things runne after the lord , seeking onely to inioy him . the men of this world maruell to beholde the suddaine change of life , which is made in the children of god by his effectuall calling ; they maruell to see them running so feruently after christ , seeking him by continuance in prayer , by hearing of his word , by participation of his sacrament , and that with such an insatiable desire , that in this life they can neuer be satisfied with hearing , reading , praying , and communicating : but if the lord should in like manner touch their hearts , and let them feele the power of an inward calling then would they marueile no more , farre lesse disdaine , yea , they would make haste , and ioyne themselues to the company of the godly : and saul also shold become amōgst the prophets . the womā , who had liued before a licentious life , would now change it with marie magdalen : she had beene a greate sinner in the citie , but became an example of repentance to all the sinners in the citie : she prostrates no more her body to her carnall louers , but falles downe at the feete of christ , to craue his mercie ; in steed of her wanton lookes , her eies poure out teares , & her beautifull hayre , which before shee set out as a proclaimer of her luste , now shee pulleth downe to wash the feet of christ. thus all the former meanes of her sin , she maketh new witnesses of her repentance ; the man in like manner , who had sate al his daies with mathew at the receipt of custome , that is , who had liued in y e sinful trade of vnlawful gaine , wold now in like manner forsake it : but where the lord by effectuall calling works not in the heart an earnest loue of god ; no maruaile they lie stil in the graue of their sins , & rise not to walk after the lord. we are therfore so much the more to vse all the ordinary meanes , which may entertain in vs y ● little spark of the loue of god , til it grow vp vnto a great flame , for the farther vnion & coniunction of our soules with iesus christ ; and this for our dispositiō towards god. as concerning our christian disposition to our neighbour , it is vsuall to the spirit of god , to comprise it vnder loue . our sauiour saith that loue is the cognisance of his disciples , & the apostle calleth it the band of perfection and fulfilling of the law ; & no maruell , for loue speaketh with the tongue of euerie vertue . all the sundrie precepts , we are commanded to doe vnto our neighbour , are summarily comprehended vnder this one , loue one another , as this sacrament sealeth vp the cōmunion of the members with the head , so it seales vp the communion of the members amongst themselues : for this bread whereof we eate , is of many graines of wheat made vp into one bread ; & the wine is the iuice of many berries collected & vnited into one , to teach vs that all the communicāts at this holy table , how many soeuer they be , ought to agree together in one , like mēbers of one body , as hauing one father , one faith , one baptisme , one inheritance , as brethren quickned al by one & the selfe same spirit , ( which is not to bee found againe in all the world , except in this excellent brother-hood : ) as we cannot be ioyned to the heade without faith , so can we not be knit to the member without loue . stones and timber cannot make vp a building till they be ioyned , and sundry peeces of mettall cannot bee melted in one worke without fire ; no more can christiās be vnited in one mistycall body without loue , and therefore our sauiour at the celebration of this sacrament , recommended lou● to his disciples by a new commaundement , which he so called , because it should neuer wax olde : yea , so much doth he account of it , that he will accept no seruice wee owe to himselfe , without that duety of loue we owe to our bretheren . if thou bring thy gift to the altar , & there remembrest that thy brother hath ought against thee , leaue thy offering , goe thy way , and ●●rst be reconciled to thy brother , then come and offer thy gift : of this it is euident , that without loue to our brethren , wee can doe no acceptable seruice to the lord. in this therfore , let vs trie and examine our selues , what compassion finde we in our hearts , toward our brethren : what willingnesse to do them the good we can , what loue to beare one anothers burden : what readiness● to forgiue when wee are offended : what humblenesse of minde to aske them forgiuenesse against whome we haue sinned , practising these precepts : while ye haue time to doe good to all men : and againe , for beare one another , forgiue one another , euen as god for christs sake fo●gaue you . the maiestie of god ( suppose first offended ) did firs● seek man to be reconciled with him ; and shall man that hath offended thinke euill to seeke his brother , to be reconciled with him ? but alas●e , are thes● fruites of godlinesse now to be found amongst men ? it thou seeke them thou shalt finde th em as the sommer gatherings , or as the grapes of a vintage cut downe ; though thy soule desire to eat the frui● thereof , thou shalt not find it : for the good man is perished out ofthe of the earth , such as are christians by name , they liue like iewes and the samaritans , of whome it is written , that they might not conuerse together : to forbeare and forgiue one another , to them are precepts of an vncouth language , which they vnderstand not : as a sparckle of fire easily kindles a heape of powder , so a smal offence remooueth all their affections : they are not slowe vnto wrath like the lord , and farre lesse like him in readinesse to forgiue . as men ( saith lactantius ) are mortall , so should their anger be mortall : our sauiour saith , the sunne should not go down vpō our wrath : the apostle cōmaunds vs to be children concerning anger & maliciousnesse , who as they doe not deepely conceiue it , so they do not long reteine it , but are shortly familiar with them , with whome they were a little before offended : but as it was doubted of sylla , syllane prio● , an syllae iracundia sit extincta , so is it out of all doubt , that in many vipers of this age , anger dieth not , til● they die themselues . and as for doing of good to their neighbors and brethren , they liue in the world like mōsters , or like these gyants , the sonnes of anak : they alone will bee lordes of the earth , as ifthe world were made for thē only , or they at the least were born for thē selues , churchlish like nabal : shall i take ( saide hee ) my bread and my flesh , & giue vnto dauid ? al that they haue , they account so to be theirs as ifthey had not receiued it , or were not the lords stewards boūd to distribute to the necessities of his saints ; the rich gluttōs , they vse it as a morsell for their own mouth : now my soule thou hast enough for many daies , let lazarus find as he may : they thinke with caine , they are no keepers of their brethren ; that which dieth let it die . these and many moe are the common and s●ene corruptions of this age : wherein we are to examine our selues , how farre the renewing grace of the lord hath made vs to depart from them , and what holy loue we haue put on : for hee that loueth not , knoweth not god , because god is loue ; and he that loueth not his brother whome hee hath seene , how can he loue god whom he hath not seene ? hereby wee know that wee are translated from death to life , because we loue the br●thren . and thus much we are content to haue touched of our disposition toward our neighbour . now last of all concerning our disposition in our selues , let vs be sober esteeming basely of our selues , highly of the lords mercie , hungring and thirsting for his saluation : and in verie deed , the more we shall consider how god hath magnifie● his holy name by his maruelou●mercies towards vs ; the more shall we be compelled to cast downe our selues befo●e him in all humilitie and submission of our spirits . when dauid promised to mephiboseth , that hee would shew him kindenesse for ienathan his fa●hers sake ; meph●boshe●h humbled himself to the ground and said , what is thy seruant that thou shouldest looke to such a dog as i am ? but heere the lord o●r god , not onely promiseth vnto vs kindenesse for his sonne christ iesus sake , but presently performes it , & inuesteth vs againe with our fathers inheritance , which we forfeited in adam : and where we were of our owne nature ▪ but deade dogs vncleane creatures , dead in sinne & trespasses ▪ now behold what loue the father hath shewen vs : he hath made vs partaker● ofthis heauenly voc●tion , as to be his sonnes & his heires ; and shall not we then in our very hearts be humbled before him , acknowledge our great vnworthinesse and his excellent mercies . let vs confesse with god lie iacob , i am not worthie ( o lord ) ofthe of the least of all thy mercies , and let euery one of vs say with the cēturion , i am not worthie lord , that thou shouldest entre within my roofe . let vs with the womā of canaan , acknowledge our owne roome , if the lord should giue vs but the benefit of whelps & dogs , that is , should suffer vs to goe vnder our maisters table , and eate of the crummes that fall from it , yet were 〈◊〉 it more then any way we haue deserued : & how then are we bound to haue our hearts and our mouthes filled continually with the praises of our god , who hath bestowed vpon vs his greatest mercies , whē we were not worthy of the least ; & hath set vs down as sons & daughters & heires at the table of his children , that were not worthy as dogs and whelps to creepe vnder it ? haue we not cause to crie out with dauid : o lord what is man that this maner of wa● thou art mind●ful ●f him ? elizabeth maruailed y t mary came to vis●●e her , & in the humility of her hart cryed out : w●ēc● cōmeth this that the mother of my lord sh●ld come vnto me ? but we haue more cause to maruell at the maruaillous mercies of the lord : for what are we , that the fairest ●mong the children of men shold be d●lighted with our loue , and our lord should come to visit the base estate of his seruants , & cōmunicate himselfe , his light and his life , and his grace vnto vs ? let no mā think that i haue multiplied these places of scripture without a cause . the beginning of the diuisiō between vs & the lord , flowed from the pride of our nature ; & vnlesse we humble our selues , & be cōtent in our mind to sit lower then dust & ashes , by reason of our sin , it is not possible , we can bee vnited with the lord. this is the councell that in few words , michah giueth vnto vs , he hath shewed thee o mā what ●s good , and what ●he lord requireth of thee ; surely to doe iustly , and to loue mercy , & to humble ●hy selfe to walke w●th thy g●d . the lord is indeede a moste high god , yet he is nearest vnto them , & they goe soonest vp vnto him , who are least in their owne eyes , and trem●le at his words . and beside this inward humiliation ●rising of the sence of our owne vnworthinesse and weakenesse , let vs come with a hunger and thirst of the lord his righteousnesse and saluation : for he will sati●fie the hungrie , but the full he s●●deth away emptie : onelie they that haue the spiritull appetite , hunger and thirst , are meete to be communicants ●t this holy table . as that oyle multiplyed by el●sha , ceased not so long as the widdow had any vessell wher●in to receiue it : so shall neuer that oyle of grace decay , but bee multiplyed and increased vnto all , that with open & inlarged hearts are ready to receiue it . thou therefore , who art more ready to faint for spirituall hunger then was ionathan , come hither , put out y e hād offaith , eate of this hony and make thee full ; and thou that art sicke ( with the spouse in the canticle ) for the loue of ies●s , come either and the lord shall stay thee with the flagons of his wine . art thou almoste dead like that aegiptian , the seruant of an amalekite whō dauid found in the fieldes , take and eate of this bread , and thy spirit shal returne againe vnto thee . but alasse , where is this spirituall appetite to be found amongst vs ? the deadnesse of our heart is lamentable : we see not our wants : we see not his beautie : wee smell not his oyntments : we taste little of his goodnesse , and therefore ●e make not ▪ haste to runne after him . dauid mourned ouer the dead body of ab●er , but alasse ( if we could ) we haue much more cause to mourn ouer our dead soules . oh that there were in vs y e holy desire which dauid protesteth to haue beene was in him : my soule fayn●eth for the saluation of god : a● the heart brayeth for y ● riuers of waters , & thirstie ground desireth rain , so my soule pa●teth aft●r the liuing god ; blessed are they who hunger and thirste for his righteousnesse ; for they shal bee satisfied . these onely are the guests & banketters that shall eate of the delicates which here he hath prepared , and whose soule shall bee delighted with his fatnesse . these shall go from this table , as moses came down from mount sinai , and his countenance changed , they shall arise with eliah , and walke on in the strength of this bread al the whole daies of their pilgrimage ; they shal go on in their way with s●mpson , eating of the hony which they haue found . they shall depart from this table , as the two maries did from the sepulchree with great ioy . these shall goe home to their owne houses iustified with the publicane ; reioycing because they haue found a treasure , and hath felt the sweetnes of this manna : they shal shal not be able to conceale this great ioy from israel , but shall be forced to tell euerie nathana●l whome they meet : we haue found the messiah . and in all time to come , their soules shall cleaue to the lord without separation more streightly thē the mē of iudah & ierusalem cleaued vnto dauid their king : they shall say to the lord as elizeus said to eliah ; as the lord liueth , and as thy soule liueth , i will not leaue thee , and with peter whither o lord , shall i goe from thee , seeing thou hast the words of eternall life ? the lord worke this spiritu all disposition in vs for iesus christs sake , to whome with the father & the holy spirit , be all honour , praise and glory for euer . psal. . . how excellent is thy mercie o lord ? therefore the children of men trust vnder the shadowe of thy wings : they shall be satisfied with the fatnesse of thine house , and thou shalt giue them drinke out of the riuers of thy pleasures . psal. ● . blessed is the man whome thou choosest , and causest to come to thee ; he shall dwell in thy courts , and shall be satisfied with the pleasures of thine house . let glorie be giuen to the lord , and his blessing be vpon his people . finis . notes, typically marginal, from the original text notes for div a -e rom. , es , : esa : : esay . , psal. : esai . : . iosh. ● . ro. : gen , mich , , hos. . io. , luk. psalme . . luk. : psal. : act. : . gene. , notes for div a -e the feruēt desire of a christian to be vnited with christ. phil. . death should bee desired so farre ▪ as it is a meane of this vnion . . cor. . . phil. . sect. inexcusable thē are the neglecters of this holye sacrament they wil not suffer with him on mount caluarie , who refuse to bāquet with him in his parlour . he. . euseb. ●● : cap : reu. . ma. . cant. . reu. . . math. . . sect. we should com tothis holy table more feruētly , then tho●e diseased persons hasted to the waters of siloam . iohn . , ● . iohn . , . gene. . ioh. , at s●●oam poole , only hee was healed , who first stepped downe : not so at ●h●o● his table . sect. but there is a dāger in cōming without preparatiō luk. ● . sect. . two parts of this precept . . that wee trie . that we eate . last part of the precept first handled , and why : sect. wee are bound by gods cōmaund to eat at this ●able . bern. super euan. missus : hom . . sect . . the apostate man will eate where god forbids him , and will not eate , where god cōmands him . mat. . ●● . because the seducer is beleeued , & not the sauiour . prou. . pro. . pro. . and . sect . . ignorance is the mother of recu●ancie . ioh. . ioh. . ioh. . sect . . some refuse to cōmunicate because they know not the excellencie of this sacrament . these are foolishlike naaman the syrian ● . king. . . . cor. ● · sect . . worldlings will not refuse a good gift ●lthough giuen by small meanes . farrelesse shoulde christians refuse this heauenly gift , because it is propined by earthly meanes . est. . . psal. . . the lesse we see in this table , the more we are bound to beleeue ▪ sect . . others refuse on pretended reasons . their reasons refuted . if it bee want of preparation , the fault is their own if it be variance with their neighbour they excuse one sin by another . sect . . better excuses then these reiected by christ mat. . sect· . they who excuse their recusancie , because of variance , are further conuinced iohn psal. . exod. . mat. . sect . . they who doe so , prefer barrabas vnto christ renouncing their communion with christ , befo re they ren ounce their own wicked will. gen ●● we cōsen● not to th● marriage of the lambe , vnlesse we r●ceue the smallest token of his loue . gen. . cor . sect. they loue not christ who wilfully refuse to communicate . gen. . gen. . iohn . sect . . ignorance of both the sorts of recusāts discouered they refuse to eat of this bread which christ calles his 〈◊〉 sect . in this sacrament are things of sundrie kindes , whi●h must bee distinguis●ed . iren. lib. con . valēt cap. . mac. hom aug. in cap. . tract . . cyril . catech . . sect. yet are they so to be distinguished , that we destroy not their vnion . sect . three rules to be obserued in the right disc●rning of the lords bodie . sect . . . rule , that euerie thing in this sacrament be tak en vp in the own kind . act. papists are euill discerners and why ? gen. . aug. de doct . christiana . lib. , cap. ● . tert li. . cont . mar. aug. in p●al . ● . ber. in ass . mariae . serm . . sect . . bastard professors esteeming lesse of this bread and wine then they should , are also euill discerners . iren. cont . valent. lib. . ca. . how the bread and wine are changed . sect. . rule . that this sacramēt be celebrated according to the institution of christ. cyp lib. epist. . ambrose . . cor. ● papists faile against this rule , because they peruert christes institution . sect . sacr●legiously they abstract the vse of the cup 〈◊〉 p●ople . con. tri. d● conse . dist . . ca. comperimus . the pope and the counsell contrarie the one to the other . reue. sect. ● . rule . that this sacrament be vsed to th● right end●s . the first end of this sacrament is ● thankful commemo●●tion of christes death . zach. . ● . sect error of concomitance disprooued e●ech . . cōcomitance destroi●s the first end of this sacrament . sect . the second end of this sacrament is the communication of christ to them who are his . sect . . in this sacrament chr●st is truly ex●ibit and giuen . sect. ● ▪ yet christ is no● receiued o● euery one who receiu●s the bread . for there is a great ●ifference betwene communication & acceptation . the wicked ●ate not christ in the sacrament ●oh . . aug. in ●o●n . cap. . tract . . sect. they refuse a great gift , who refuse to cōmunicate . . sam. . sect. ● . the second part o● the precept commau●d●s t●yall before commu●io● gen. . . sam. for the lord will not that this table be a snare vnto vs. sect . . many make it a snare , that consider not , who they them selues are . hag. . . kin . . ▪ sect. . banquetters at this holy table should be holie persons . lu. . ioh. . . ierem. . vnreuerent handling of holie things hath neuer bene left vnpunished . sam . . sam . ex. . exo. . neither will the lord shew vs his presence without our preparation . exod. . . exod. . abac. . sect . . excellencie of this sacrament . cor . math. . sect . . an exhortation to come to this holy table with reuerence . lam. . . sam . . gen. . mal. . cor . . . ioh. . . that we put not new wyne into old vess●ls . mat. . . . cor. . reuel . ● . . sect . . comfort to the tender cōscience casten do wne after triall with the sight of sin two sorts of tryall : one of things perfect another of thinges im●e●f●ct malach. . psal. . psal. . mala. . . the triall here commanded , is a searching out of our imperfections . luk. ● . sect. therefore we must not be discouraged , suppose after t●yall we finde them to bee many . luke . . ● psal. . . tim. . esai . . ber. in c●t ser. . rom. . mat. . b●r. epist. . sect. this cōfort confirmed by considering them who were bidden to the banquet . math. math. e●ay . . b●nque●ters there were the poore , the m●imed , the blind . , cor. , . luk. . ● psal. . ps. . . pet. . . heb. . zach. . psal . . p●a . . psal . . reu. . eph. . . sect . this triall is not that daili● and ordinarie triall required in all our actions pasal . . psas. . , ho● nec●ss●ry the dayly triall is . psal. . cyp. lib ●pist . , ●●al , , . psal , . . sect. . miserable is their estate , who liue without daily tri●ll . they are like achito●●el w●●●ut his hou●e in order , but not his ●oule . . sam . . ● . iere. . psal . . psa . . sect. . but a singular & extraordinarie triall , is required before cōmunion : euerie new sight of our selues discouers new coruption . esa. . . iob. . . sect . what a labourous work is in ioyned to man when he is commanded to try himselfe . iam , , sect . . man being well tryed shall appeare a new found world of wickednes foure bands of cogit●tiōs whi●h oppresse the mynd . rom. , iob. . psa . . psa . ierem . es . psal , sect wi●hout these two things we can do no thing in this work o● tryall . . the first is the spirit of god. psal. . reuel , , pro. . ezec. . , sect . the next is the word of god. for euery imperfect thing must be tryed by another thē it selfe . act. , : rom , manye try themselues by wrong rules , and therefore are deceiued : luke , . . sect. . how we may profit by comparing our selues with others . ioh. . phil. . sect . . it is not enough that pastors & ●lders try vs , we must try our selues , . cor , , , ecclesiast , , other mē cannot know whether thou come to the table as a iohn or as a iudas . let euery man therfore aske for himselfe : is it i lord ? sect. we shold try our selues , and not other men . gene. . the reprooues them who before cōmunion try faults done to them , more then sinnes don by them . esa , , sect ▪ ● . but takes not away brotherly admonition . leu t , ●●ct . . 〈…〉 of 〈◊〉 before 〈◊〉 are 〈…〉 . 〈◊〉 . 〈◊〉 first ●hat we aside 〈◊〉 old 〈◊〉 . ● , cor. , . ●om . . . iam , . otherwise no communion with the lord. basil hexam . hom . how esther was purified , ere she was presented to ahasuerus . esh. . , cor . . sect . without diuorcemēt from our olde sinnes , no mariage with the lambe . psal . . sect , not a generall confession , but a particular inquisition should bee made of our sinnes . king . . . pet . . . cor . . psal . . ierem. . . esa. . . pet . . sect. . the other point is , that we put on the new christian disposition consisting in these three . tit. . reuel , . , gen ▪ , , colos , , , sect , , first that towards god , we be holie & heauenlie mynded . psal , , phil , , in such sort that we become wearie of our earthlie pilgrimage . psa. . sect , , and neuer rest till we returne to the lord. gene. our soules cannot rest but in him eccl , , psal . , , august : pr. , esay . , esay . , rom , , psal , , sect , ▪ two thinges profitable to help vs to this heauenly disposition . consideration of the place wherein this sacrament was first instituted . consideration of the time . august . in ioan. the time warneth vs to celebrate this supper like a passeouer . , kin , . sect , but moste of all the meditatiō of the loue of god is profitable to worke in vs this heauenly disposition . ●phe . , psal . psal . . iob. . psal. . it is not a light meditation of this loue , that will raise vp our hearts sect . neuer such a loue shewne as iesus h●th shewed vnto vs. iohn . , ioh. , stronger then the loue of ionathan to dauid . . sam . ● iohn . cant. . or the loue of a mother to her children . chrisost. ser. de corpore christ sect. a proofe of christs wonderful loue towards vs. luke . cyp. lib. . epist . ber. in epiph . ser. sect . what a notable comfort we haue heere , that this banquet begū in earth , & shall be fulfilled in heauen . luke . . . iona. . iere. . cant. . cant . . . kin. rom. . sect. worldlings , who tarry from christ , if they were touched with the sence of this loue , wold forsake all & follow him . . sam . ● sinfull women would be changed like marie magdalen luk● . and sinful men shold be chainged like m●thew the publicane . sect . . the secōd part of our new christian disposition is that towards our neighbour we be louing without loue we cannot be of the cōmunion of saints . iohn . , ● . math. . sect. . of the eff●cts by which our loue shold be tryed . gal. . ephe. readines to forgiue rare ●o be foun● . mich. . psal. christians liue now like iewes and samaritans of old . as men are mortall , so should their anger be . sect. readines to doe good to others is as rare . professors liues like the sonnes of anak , churlish nabal , or the rich glutton . zac. . . iohn . . sect. the third point of our christian new dispositiō is , that we be sober and little in our owne eies . . ●am . . with mephibosheth . ephe. . . ioh. . with iacob & the centurion the womā of canaan and elizab●th . psal. ● luke . our humiliation necessarily required for effecting our vnion with god mich. . sect. . with this humili●tion we should haue also an hungring for the lords s●luation ▪ luk ▪ . for the lord filleth the hungrie , and strengthēs them , who are ready ●o faint . ● . sam . . . psal. math. . sect . none meet banketters at this holy table , but they who are hungry . exo. . the comfortable fruite arising to thē , who after this prescribed preparation communicate ▪ luk. . , kin. . iohn . . cor. . . . sam . . , king , . ioh ▪ . . the ladder of hell, or, the protestants libertine doctrine being the broad way which leadeth the followers of it to their eternall ruine and destruction in hell / set foorth in prose and verse. covbridge, cranmer. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc . estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the ladder of hell, or, the protestants libertine doctrine being the broad way which leadeth the followers of it to their eternall ruine and destruction in hell / set foorth in prose and verse. covbridge, cranmer. [ ] p. birchley hall press?, [lancashire? : ca. ] dedication signed: cranmer covbridge. imprint suggested by stc ( nd ed.). marginal notes. signatures: a⁸. reproduction of original in the upshaw college (durham, eng.). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng protestantism -- controversial literature. conscience -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jason colman sampled and proofread - jason colman text and markup reviewed and edited - pfs batch review (qc) and xml conversion the ladder of hell . or the protestants libertine doctrine , being the broad way which leadeth the followers of it to their eternall ruine and destruction in hell. set foorth in prose and verse . isai . . . woe vnto you who call euill good , and good euill ; putting darknesse light , and light darknesse . permissu superiorum . cranmer covbridge , minister of the word in cvmberland , to the zealous protestants his brethren , concerning the printing , title , and vse of this admirable ladder , worthily called the ladder of hell. considering that this ladder was first framed and entituled the ladder of hell , by a papist , to the great disgrace ( as hee conceined ) of our protestant religion ; i imagine that some of you ( dearely beloued brethren ) will wish that it had been quite suppressed , and neuer seene light : yet , ( in regard it containeth nothing but a collection of certaine sentences set downe in the publike bookes of twelue principall pillars of our church ) i thought it not amisse to set it forth , just as i found it , vnder your protection ; knowing well , that euery zealous protestant can with the dexteritie of his reformed spirit turne all , though neuer so plainly seeming ill , to at least a seeming good sense : as for example , wheras the papist called this collection of sentences , the ladder of hell because in his judgement the beleefe and , practise of it leadeth a soule directly to hell . yet one of our new learning ( considering that ladders are made rather to helpe men vpward then downeward ) wil say it may be called the ladder of hell , because the beleefe and practise of it will lift soules out of hell . and with reason may this be said , supposing one ground of our new doctrine be true , to wit , that hell is ( no such locall place in which are fire and other torments , as is said by the ancient fathers , and the scriptures themselues , to be prepared for the diuels and other damned creatures , but ) only a certaine terror and horror of an afflicted conscience , the which may in some measure be felt euen in this world , and is ordinarily felt after sin commited euen by protestants , vntill by beleeuing firmely , and practising freely the points of doctrine contained in this ladder , they come by degrees to contemne all things , to wit , all lawes of god and man : and all scruple of minde and remorse of conscience , and all feare of death , iudgement , and hell , which estate of mind , it is like diuers zealous protestants haue alreadie attained vnto , esteeming themselues hereby to be not onely freed from hell , but to haue attained a kind of heauen in earth : marry the doubt is , whether this their heauē wil last alwayes , as true heauen ought to doe , or whether this hastie freeing thēselues frō the hell of care , feare , remorse & sorrow in this life , will not plung them into a most bitter feeling of remorse in the houre of death , and into intollerable torments of the eternall hell in the next life . the which doubt being in the judgement of some , only a papisticall scruple , i will leaue to bee discussed at better leasure : it shall suffice my present purpose onely to declare the manifold vses , which for the present time may be made of this excellent ladder , both by papists and protestants . first , i finde that the papists meane to make this short ladder serue for an answer of many long discourses made by protestant ministers in bookes or sermons , in which they obiect the ill liues of some papists ; the which obiections the papists doe retort more strongly against vs protestants , who cannot deny , but that since the light of the new gospell was by luther brought into the world , men are ( as luther himselfe coufessed ) more reuengeful , more conetous , more vnmercifull , more vnmodest and vnruly , and much worse then they were in papistry ; the reason whereof ( say the papists ) is for that the very doctrine it selfe of the new gospellers , doth not onely not afford such effectuall restraints and remedies against sinne , as is in the ancient catholike religion , but also hath ( as appeareth by the steps of this ladder ) diuers expresse principles , which doe plainly open the gappe to all licentious libertie of lewde life , far more then can bee imagined to bee done by any principles of the papists doctrine . whereupon the papists conclude that the protestant religion , whose doctrine is so vnholy , cannot be a holy religion inspired by the holy ghost , but suggested ( as a luther the first author confesseth some part of it ( to wit , the deniall of the sacrifice of the masse ) to haue beene suggested to him ) by satan himselfe , the enemy of all true religion and holinesse . the zealous protestant not much regarding this , or whatsoeuer other arguments made by papists , find out other vses of this ladder : as for example . first , it teacheth euery one of them to exercise heroicall acts of their b new-found iustifying faith , by which they beleeue that they are just , holy , and of the number of the predestinate , not onely by hauing a good hope , ( as the poore papists haue ) when they see or feele some of those things in themselues , which by the holy scriptures they learne to be signes of true iustice ( to wit , repentance of sins past , carefulnesse to auoid sinne in time to come , diligence in doing good workes ; &c. ) but also by infallible and absolute beleefe , as of a chiefe article of their christian faith , euen at such times as they neither see , nor feele any such signes , yea euē whē they euidently see in themselues contrary signes , & namely , euen when they actually do those works of the flesh , of which saint . paul pronounceth , that they who doe such things , shall not obtaine the kingdome of god. zealous protestants , i say , maugre this threat of s. paul , are taught by this ladder to beleeue boldly that they are saints , and cannot misse saluation , notwithstanding they commit neuer so many most horrible sins . secondly , this ladder teacheth them to cast away all feare of god , not onely in respect of his iustice , in inflicting present or future paines for sinne ( which is called seruile feare ) but also of separation from god , which feare cannot stand with our new iustifying faith , in regard we must hold it absolutely impossible that we can bee separated from god , and consequently wee must cast away this fear , although neuer so much commended in scripture . thirdly , by this admirable ladder , zealous protestants may be deliuered from all inward remorse of conscience , & may come to that highest perfection of our new gospell , which consisteth in a neglect of al conscience , the which cannot be attained on a sudden , but must be gained ( as luther himselfe gained it ) by entering into a terrible conflict , and fighting against ones owne conscience ; the difficulty of which combate ariseth out of three heads . the first is the letter of the written word , which seemeth euery where to crosse thi● liberty of conscience , and to forbid the doing of any thing against conscience . but our new spirituall man , who judgeth all things , will oppose against this killing letter of scripture , which restraineth our freedome , the quickening spirit of this ladder , which alloweth liberty of neglecting conscience . the second is an old tradition of the papists in fauour of conscience , which hath by long custome taken a deepe roote in vs. but the zealous protestant , who accounteth papistry a great blindnesse , will easily defie this among other papisticall traditions . the third is an inueterate opinion and feeling of conscience engrauen in the very nature and flesh of mans heart . but we new spirited men do know old nature to be corrupted , and that the flesh profiteth nothing . thus my deare brethrē , you may see what vses may be made of this admirable ladder . it remaineth that in a word i also declare , why i make choice to dedicate it vnto you , and to put it in print vnder your protection . the reason is , because the authors out of whom these sentences were collected , were all zealous protestants . secondly , because none now adaies will ( as i suppose ) stedfastl● beleeue & endeuor to practise according 〈◊〉 these points , but only zealous prote●●a●s . thirdly , beause none but such zealous protestāts , who frame their liues according to this ladder , can well vnderstand how it is possible that this ladder can be good , or how it should deliuer one out of hell , and cōsequently , why it should be stiled in that sense , in which i stile it , the ladder of hell. it may be the papist , which first framed this ladder , wil play vpon vs with his text , woe vnto you that call euil good , and good euill , isa . . . but wee care not for his text , for we can cry as lowd , and say as fast , wo vnto him , and although the world will , witnesse that he hath better reason to vse this text against vs , then we against him : yet it sufficeth that our * new spirit doth beare witnes to our nullity of cōscience that we say true . if the papist take aduātage at my intitling my self minist . of the word in comberland , saying that we ministers comber the land with these libertine doctrines . i can reply & tell him , that it is he & his seminaries , who comber our consciences with their contrary doctrines , & with putting scruples into our heads , by adding to this ladder certain sentences , threatning hell and damnation to sinners : for although we professe by our justifying faith , that we are sure to be saued , and that we neede not feare to be damned : yet i confesse , when i seriously examine my guilty conscience , and by searching , find the holy scriptures themselues to pronounce plainly eternall damnation to all ill liuers . i cannot choose but be bodily afraid lest the papist say true , when he telleth vs that the libertine doctrine taught by our new gospellers , & set downe in this ladder , wil most certainly lead the followers of it to their eternall ruine and destruction in hell ; from which i beseech the lord to deliuer vs all . amen your deuoted seruant in the lord , cranmer covbridge . the protestants ladder of libertie in prose . easie it is hell not to misse . god is the author and enforcing cause of all finne . the ten commandements are impossible to be kept . the ten commandements belong not to christains . christ hath fulfilled the law for vs. we need take no paines for eternall life : dauid committing murder and adulterie , did not lose the holy ghost . whosoeuer beleeues , god workes for him . sinnes are not hurtfull to him that beleeues . we haue no freewill at all , for it is titulus finere . good works are not necessary to saluation . good workes are hurtfull to saluation . to teach good workes , is the doctrine of diuels . ● let vs take heed of sinnes , yea let vs take heed of good workes . all our best workes are mortall sins , and meere iniquitie . we need not greeue or doe any satisfaction for our sinnes . a thousand fornications and murders a day , cannot withdraw vs from christ . if thy wife will not come , let thy maid come . a woman is as necessary as meat and drinke . we may haue as many wiues as we list together . to fast and chastise our bodies , is sanctitie for hogges and dogges . purgatory is a delusion of the diuell . the diuels are but in hell . there is no sinne but infidelitie , no iustice but faith. no sins are imputed to the faithfull . sinnes of the faithfull past and future , are pardoned as soone as committed . the more wicked thou art , the more neere to receiue grace . wee haue as much right to heauen , as christ himselfe . and wee are all saints , and as holy as the apostles were . wee are certaine of our saluation . we cannot fall from ours , vnlesse christ fall from his . a larger passage no man treads then that which to perdition leads . the protestants ladder of libertie , in verse . the gates are ●ide and open bide . god is of all our sinnes the enforcing cause , it is impossible to keepe his lawes , the tables two no rules for christians bee , christ hath fulfill'd the law , and left vs free . we need no paines take for eternall life , dauid vrias kill'd , defilde his wife , yet did not thereby lose the holy ghost . god for beleeuers worke , they ( truely ) boast ▪ to the beleeuer , no sinnes hurtfull are : we haue no freewill , t is a title bare : there 's no necessitie of our good workes , in them much hinderance to saluation lurkes . the teaching of good workes is diuels lore ; shunne sin , but for good works eschew them more ▪ all our best workes are sinnes and errors soule ; for sinne neer satisfie , nor grieue thy soule , a thousand fornications on a day ; as oft to kill , pulls not from christ away . if thy wife will not , let thy mayde supply , as meate and drinke , a woman's necessary ▪ wiues thou mayest take at once al that thou please ▪ to tame the flesh by fasts , or want of ease , is sanctitie for hogges and dogges to vse , with purgatorie the fiend doth fooles abuse . nor are those damn'd rebellious sprites in hell , no sinne , but want of faith , no doing well , but to beleeue . no sinnes the faithfull blot committed , straight they are pardon'd and forgot . the most defil'd , the readiest is for grace ; as christ , so wee , haue right to see gods face . the apostles equalls we are all , and saints , our certaintie of saluation neuer faints , what euer soyleth ours , christs glory taints ▪ they spend their dayes in faring well , and in a tri●e descend to hell . the bookes of protestants from whence the steppes of the ▪ ladder are gathered . caluin . lib. . iustitut . cap. . sect . . . castalio is witnes , l. de praed . con . caluin . ecker . in fascic . contr . quaest . . cap. . paraeus apud beca in . par . c. . p. . litt. bern. dat . anno. . caluin . lib. . instit . cap. . sect . . luther . serm. de mois . & in coloq ●●ns . germ. fol. . . melane . in loc. com. edit . . pag. . eberus salmath fecicles cruciger colloq . altemb . anno . willet in sinop . papis . pag. . hoffman . de poenit. fulke in the tower disput . hoffman . de poenit. whitaker de ecclesia . pag. . luther art. . illiricus in pref. ad rom. amsdorfius quod bona opera sint perniciosa ad salut . luther de votis monast . luther in piscatura petri. caluin lib. . cap. . sect . . caluin lib. . cap. . sect . . luther tom. . epist . fol. . luther ser. de matrimon . luther ibidem . luther ibidem . luther tom. . ger. fol. . luther epist . ad wald. de eucha . luther ad cap. . ionae . luther in . par . post . german . fol. . and tindall alledged by fox , actes pag. . caluin lib. . instit . cap. . sect . . wotton in his answ . to the popish art. pag. . luther ser. de pisc . petri. zwinglius tom. . fol. . luther ser. de cruce . disput . ratisb . pag. . swinglius tom. fol. . finis . notes, typically marginal, from the original text notes for div a -e caluin . in c. . isa . hermonia ad cap. . mat. v. . i. instit . c. . n. . luther in postilla supra euangel . dom . . aduentus . a luth. de abroganda missa priuata , editione prima . b i call it new foūd , because i finde not in scripture or in the ancient fathers that a man is made iust by confidently beleeuing that hee is iust , but rather by humbly acknowledging ones selfe to be a sinner , as appeareth in the parable of the pharisee and the publican . luke . gal ▪ . * which whether it bee white or blacke , zuinglius himselfe could not tell . notes for div a -e caluin . caluin . luther . willet . hofman . fulke . hofman . whittaker . luther . illiricus . a●●●ders . luther . luther . caluin . luther . luther . luther . luther . luther . luther . luther . luther . tindall . caluin . wotton . luther . zuinglius . luther . caluin . zuinglius . balme from gilead to recouer conscience in a sermon preached at pauls-crosse, octob. . . by samuel ward, bach. of diuinitie, and preacher of ipswich. ward, samuel, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) balme from gilead to recouer conscience in a sermon preached at pauls-crosse, octob. . . by samuel ward, bach. of diuinitie, and preacher of ipswich. ward, samuel, - . gataker, thomas, - . [ ], , [ ] p. by t[homas] s[nodham] for roger iackson, and william bladen, and are to be sold neare the conduit in fleet-street, and at the signe of the bible at the great north-doore of pauls, printed at london : . editor's note "to the reader" signed: thomas gatacre. printer's name from stc. with a title-page woodcut. the first leaf is blank except for signature-mark "a". reproduction of the original in harvard university. library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english 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aspects -- christianity -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion balme from gilead to recouer conscience . in a sermon preached at pauls-crosse , octob. . . by samvel ward , bach. of diuinitie , and preacher of ipswich . printed at london by t. s. for roger iackson , and william bladen , and are to be sold neare the conduit in fleet-street , and at the signe of the bible at the great north-doore of pauls . . to the reader . vouchsafe , good reader , in a word or two to vnderstand the occasion of bringing this meditation to the presse , that was purposed onely for the pulpit : the rather for that it commeth not from the authors owne hand , who would no doubt more exactly haue polished it , could hee haue beene perswaded to publish it himselfe . but hee , out of his modestie ( as hee deliuered it , not like a scholler his lesson learned without booke , nor brought with him any intent to haue it further made publi●e , so ) could not be induced ( though instantly laboured both by my selfe and many others , desiring further fruit of so learned and religious ● labour ) eyther to publish it himselfe , or to haue any hand at all in the publishing of it . howbeit at length , vpon extreame importunitie ( rather to preuent the wrong that by imperfect copies printed he might otherwise sustaine , then to satisfie such as were earnest sutors to him for the same ) hee was with much adoe drawne before his departure from the citie , to deliuer his notes to a friend , ( with reference of the whole businesse , to the iudgement and discretion of others , to deale in , and dispose of as they should deeme sit , ) who being present at the speaking of it , with the authors notes , and his owne helpes , hath done his endeauour to penne it as neare as he could , to that which by the author himselfe was then deliuered . which though it be not altogether verbatim the same , yet it is hoped that there is not any thing materiall wanting , that the diligent hearer shall desire : besides that hee shall finde some things ouer and aboue , that straits of time , and default of memory were then a meanes to keepe backe . if any aske , what needed such importunitie in this businesse , there being already so many sermons abroad , that euen printers themselues complaine , that the presse is oppressed with them ? i answere : true it is , that there are sermons indeede abroad by some more then enough ; but yet not enough ( i dare say it ) such as this is , that deale so pit●ily , so effectually , in points of practise so necessary , so ordinary , as this doth ; wherein learning and pietie , delightfull manner of handling , together with profitable and vsefull matter , so concurre , that if it please not any , they are those alone , whose prophane palates can relish nothing that sauoureth of grace , though ne●er so delightfull otherwise : if it profit not any , it is to be feared they are such , whose corrupt consciences are growne wel-neare irrecouerable , if not wholy incurable . but i am lo●th to be long , where the worke it selfe is not . this little be spoken rather in way of apologie for my selfe and such others as vrged the publishing of it , then in commendation of the worke , which in the very reading of it , to any iudicious , ingenious , and religious , will sufficiently commend it selfe . for my selfe , considering the generall approbation giuen it by all sorts that heard it , together with the earnest suites of many others , so in●tantly desiring it vpon their reports , and finding vpon view and serueigh the thing it selfe fully to answere both the reports of the one , and the desires of the other , i was right willing and ready ( as hee speaketh in plato ) though one barren hitherto in this kinde my selfe , to performe some midwiue-like office to another , for the further enlargement of so generally blessed , and so deseruedly desired a birth . wherein if thou shalt chance to finde any defects , consider ●ut ( i pray thee ) how hard a thing it is for another ( though not vnskilfull ) to perfect a worke that some curious artist hath left vnfinished . and so wishing onely , that it may through gods gracious assistance , eyther worke into , or increase in thee a good conscience , and the comfort thereof ; i leaue the worke to thy pervsall , and it to his blessing , whose gift a good conscience is , and with whom , beside the present comfort of it heere , is a plentifull reward reserued for it else-where . thine in christ , thomas gata●re . balme from gilead , to recouer conscience . hebr. . . for wee are assured , that wee haue a good conscience , desiring in all things to walke honestly . i will vse no other preface , but the short one before my text ; and that not as a preface , but in way of earnest suite , pray for mee : for i desire this day , in treating of a good conscience , both so my selfe to keepe and discharge one , and so to speake home to yours , that the dead consciences may heare the voyce of god in my text , & be quickened , the secure ones awakened , the troubled ones comforted , the tender confirmed , the good bettered , and all receiue some light and life : that wee may all depart hence in the peace of a good conscience , assured ( with our apostle ) that we haue a good one , desiring in all things to walke honestly . this worke , god witnessing to my conscience , i much desire to doe ; and in so doing , i know i desire a worthy worke : a worke so highly and peculiarly needfull for these times , that a sharpe seer of them , was often heard to pray , that god would stirre vp some to write and preach of this argument : and another to augustines wish , that hee might heare paul preach , addeth his owne ; that the text and theame might be conscience : they both saw it gasping , drawing on , and dying ; and therefore desired that some life might be put into and kept in it , before it should be vtterly ouerwhelmed in death and darknesse . the time indeede was , in the beginning of time , when adam by his first sinne brought death vpon his soule , and caused it to raigne ouer all the powers of it , that this facultie had most life left in it , like iobs messengers , to tell newes of the great losse . this little sparke was left fresh , to shew what great light had beene extinguisht ; but now this also through affected blindnesse and wilfull malice , is so smoothered and suffocated , through a daily custome of sinning , the eyes of it so pecked out , the mouth so stopped , the very heart of it so wounded and quelled , that ( as the world iustly complaynes ) it is dead long since ; yea , long since buryed in the graue of habituall sinning , with the stone of hardnesse rouled vpon it ; that , as mary said of lazarus , the very name of it is growne vnsauoury , odious , and i feare ridiculous in the eares of many . is it not then high time for the lord to worke ? and for vs to see if by crying aloud ( as elias said of the dead idoll ) wee may fetch life againe into it , which is the very life of our spirituall life , and soule of our soule ? the time is now come vpon vs , wherein men affect and desire good names , estates , wiues , houses , good cloathes , good euery thing ; but content themselues with meane and vile consciences , which ought to be the chiefe and onely good : wherein men loue to exercise and shew , in preaching , in hearing , in trading , and all manner of conuersing , their memorie , their skill and cunning , and al other their good parts , as they call them , neglecting this which is the whole of a man ; and despising pauls exercise , and pauls policie , to haue a good conscience before god and man : wherein men loue preaching indeede and knowledge , but not wholsome doctrine ; preaching to the conscience and knowledge of themselues , which makes this pulpit and church-yard full of polemicall and schoole-diuinitie ; while the plaine , practicall , and asketicall part lyeth vntilled and vnregarded : which maketh citie and country full of craft and cunning , but voyd and destitute , not onely of the power but shew of conscience . all which maketh me to chuse rather with the apostle to speake fiue words to the heart , then tenne thousand to the eare ; yea , one to shew you a good conscience , then ten thousand to shew all the science in the world . sermon you heare vpon sermon , till this manna●comes ●comes out at your nostrils : but as o●e said of lawes ; one is yet wanting for the practising of all the rest . now conscience is the spring of practise , and the wheele that must set all the rest on going : is it not high time to speake to conscience , that wee be no longer hearers onely , but dooers also ? the time is now approaching , as wee may easily discerne , if wee haue not drunke or slept out our eyes , as in the times of noah , in which christ is powring out his viols vpon the earth : and shortly , wherein the bookes shall be opened , these clasped and sealed bookes of our consciences , the contents whereof are now like letters written with the iuyce of orrenges , that cannot be read till it come to that fire which shall make the secrets of all hearts legible ; yea , euery the least fraction , euen the least idle thought or speech : all which are faithfully registred in them ? is it not then high time to looke into these bookes , to cast vp these bookes ; yea , to be well skilled and versed in them , for the sake and rectifying whereof all other good bookes are written , that we might be able to pro●e and examine our selues , whether vpon good ground wee can say with our apostle ; we are assured we haue a good conscience ? &c. which text when i reade and pronounce , which i doe that you may well vnderstand , mee thinkes 〈◊〉 heare pauls voyce , and discerne ●is spirit , as the mayd knew pe●ers voyce . i heare him vse the ●ike appeale in the very like case , when the hebrewes accused him , and ananias bad smite him on the ●outh ; i haue in all good conscience serued god to this day . in the selfe-sam● case , when they hyred tertullus to paint him 〈◊〉 with his rhetoricke for a pestilent fellow , a troubler and commotioner of the whole world , he● vsed the like prouocation ; i endeauour alwaies to haue a good conscience towards god and man. the● very like protestation against the surmises of the same hebrews , 〈◊〉 . yea , so often , that cor. . . 〈◊〉 cals this , and claimes it as his owne glory : this is my boasting , a 〈◊〉 conscience . so that as we discerne ships by their flags ; so may wee paul by this flagge of comfort and defiance , which he hangs out almost in euery epistle ; and if wee may guesse at the whole cloath by the list , this epistle , as this triumph , is his : and worthily indeed becomes it this chosen vessell , to glory in this choise iewell , with which the whole world compared and weighed in the ballance , will be found as light as drosse and vanity , and without this , losse , dung , and vexation of spirit . for mine owne part , when i view this triumph , and the apostle so frequently and so confidently vsing it ; i professe my selfe deepely affected therewithall . the world hath many stately sights , glorious obiects , as namely strong towers , tall ships vnder saile , armies vnder banners , sumptuous buildings , pleasant orchards and gro●●s : but when i represent to my selfe , when i seriously conceiue and consider paul , riding in this triumphant chariot , aduanced aboue the reach of mens thoughts and tongues , yea aboue all sublunarie changes , all the fore-mentioned are in mine eies , but stately bables , pompous fantasies , painted pageants . did paul in the fruition of this , enuie agrippa's golden chaine ? no : it was but for manners sake paul excepted his chaine . and he that hath this good , needes not enuie , i say , not any greatnesse here present : no not nebuchadnezzers stalking in his magnificent galleries , built for his honour : the great turke garded with his ianizaries : the triple-crowned man of pride riding vpon mens shoulders , and treading vpon emperours necke● much lesse the rich foole in the gospell , with his goods increasing ▪ and barnes enlarged : or the rich glutton , with his delicate fare and purple rayment , or any other glistering apparences of happinesse ▪ which dazle the eyes of the doti●● world . let become of the rest wh●● will , so that this be my lot an● portion ( which euer let be my wi●● aboue all wishes ) that through● gods grace and christs blo●d , 〈◊〉 may haue a good conscience , and b● assured that i haue one , desiring i● all things to walke honestly . in which text or * woofe of scripture , which i may call pauls triumph , i finde these threads : . the excellent matter , a good conscience . . the glorious manner , a certaine confidence . the trophies are not meane and base , but the richest gift which christ ascending on high , left vs to reioyce in , a good conscience . the boasting is not vaine : it 's no fantasticall opinion , no fanaticall reuelation , but a true perswasion ; we are assured : it 's no audacious presumption , but a grounded assertion , built vpon these foure pillers , as so many characters of a good conscience , . desiring , . in all things , . to walke or conuerse , . honestly . now that we may more distinctly apprehend the contents of the text , and that which is best of all , attaine the scope and subiect-matter thereof , which is the end of all , a good conscience ; because many talke of conscience , few know it ; i will first discouer the nature of it , which hath beene darkned by schoole definitions , and rhetoricall descriptions . secondly , because many slips and bad ones goe for currant and good ones : most bragge of a good one , and fewest haue it , i will shew you the goodnesse thereof , wherein it consists , how it is made good , and how it is distinguished from seeming good ones , and how by foure infallible characters it 's certainely approued and knowne to be good . because it 's a dead commodity , a grape of canaan , the sweetnesse whereof few haue tasted , and they that haue it cannot vtter it ; i will shadow out the excellency of it , as my poore skill and experience will allow me . lastly , when i haue taught conscience to know it selfe and it own worth ; i will set it a worke to doe it office in the application of the points of this & al other sermons . briefly collect and remarke the heads . . what conscience is . . what a good one is ; how it may be discerned from bad ones , and knowne to be good . . how good a thing it is . and . what is the vse , office and effect of a good one . the first part . for the nature of it . things that are neerest , and most neerely concerne vs , are commonly farthest off our knowledge and respect . as god , that is in vs and neere vnto vs ; our owne faces and visages are hardliest knowne , hardliest remembred . som fooles doubt whether there be such a thing in them , yea or no. origen thought it a spirit or genius , associated to our soules , to guide and tutour them : but this is like some of his other conceits . the carnal atheist thinks it a melancholy humour of the body , and so thinkes all the checks thereof to be effects of humour . the schoole men somewhat acuter , thought it , some , an habite , some , an act of the soule . the latter diuines , a faculty of the intellectuall part : but the trueth is , it 's no such in-mate , no such guest of the soule , but an in-bred faculty of it : a noble and diuine power , plante● of god in the soule , working vpon it selfe by reflection : or thus . the soule of a man recoyling vpon it selfe . a facultie i call it , because it produceth acts , and is not got & lost as habits are , but is inseperable from the soule , immoueable from the subiect , as neither acts nor habits are , which is thomas his chiefe reason to proue conscience an act , quia deponi potest ; the cleane contrarie whereof is true , though indeede one might thinke some had laid aside and lost their conscience . a noble faculty i call it , because so admirably strange in the reciprocall working of it . the eye of man sees not it selfe but by the helpe of a looking-glasse : neither hath any creature in this world this priuiledge and property besides the soule of man. i giue it roome , and place it in the whole soule , and thrust it not , as some haue done , like a spider , into some corner of it , as if it were a part of a part ; whereas the operation and power of it is circumscribed in no narrower bounds then the soule it selfe , and therefore the hebrewes more aptly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart or soule , and the grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if our heart condemne vs , ioh. . . it hath indeed the vnderstanding for the throne and pallace thereof , where it is chiefly resident , whereby it exerciseth the principall functions , from whence commonly it hath it name conscience ; as the emperour of russia from mosco his chiefe citie : and looke how the soule it selfe is chiefly seated in the head , and there performeth the chiefe actions of reason , discourse and sence , yet is in all and euery part of the body , and in them performeth , baser and meaner offices of nourishment and motion : right so the conscience keepeth a compleat court in the whole soule , commonly called forum conscienciae . in the vnderstanding part it is a iudge , determining and prescribing , absoluing & condemning de iure . in the memory , it is a register , a recorder , and witnesse , testifying de facto . in the will and affections , a iayler and executioner , punishing and rewarding . say wee not in common vse of speech , which is the emperour of words , my conscience tels mee i did or did not such a thing , which is an action of the memory ? my conscience bids mee doe , or forbids me to doe this or this , which is but an action of the will : it smites mee , it checkes mee , it comforts , or it torments mee : what are these but actions of the affections recoyling vpon the soule ? but if any list to contend about these subtilties , conscience tells them , it hath no such custome . conscience falsely so called , delighteth to languish about questions not tending to edification ; let vs rather turne our eyes , to behold and wonder at the diuine royalties and endowments of it , it being in man the principall part of gods image , and that by which man resembleth most the autarchie and selfe-sufficiencie of god , which i graunt is proper to his infinitenesse , to be content and compleat within it selfe : but vnder him , and with his leaue and loue , this facultie makes man selfe-sufficient and independant of other creatures ; like vnto those selfe-mouing engins , which haue their principle of motion within themselues . thus , adam when hee was alone , was not yet alone & desolate , but might conuerse with this his conscience , as well as with a thousand companions and acquaintances . secondly , god hath giuen it more force and power to worke vpon men , then all other agents whatsoeuer : it being internall and domesticall , hath the aduantage of all forraigne and outward . man in this respect being like to the earth , immoueable of all the windes , though at once they should blow from all the points of the compasse , yet easily shaken by a vapour from within : whence it is that the approofes and reproofes of it , are so powerfull and terrible , the one chearing more then any cordiall , the other gnawing more then any chest-worme ; tormenting worse then hot pincers , boyling caldrons , rackes , strappadoes , or what other the cruelty of tyrants hath inuented . if one had angels daily ascending and descending , as iacob had to comfort him , it were not so comfortable , or if langold or coupled to diuels , no more terrible . thirdly , it being indiuiduall and inseperable , there is no putting of it to flight , or flying from it : ne● fugere , nec fugare poteris . it was bred and borne with vs , it will liue and die with vs. agues a man may shake off , tyrants and ill masters a man may flye from : but this saith ( as ruth to naomi , ) i will goe with thee whether so euer thou goest . it hath more immediate deputation and authoritie from god ( of whom all principalities and powers receiue theirs ) then angels , kings , magistrates , father , mother , or any other superiour . it 's onely inferiour to god : it is a certaine middle thing betweene god and man , and hath the dignitie of earles and nobles , that are comites regum . and so paul is bolde , romanes . to call his conscience a co-witnesse with god ; whence it hath the name conscience , there being no other creature with whom it can beare witnesse : none knowing what is in man , saue god , and the spirit , or conscience which is man ; which makes paul ioyne them in one appeale , romanes . it 's his spie and intelligencer in our bosomes and bed-chambers ; a most exact notarie of what euer wee thinke or doe : it 's his lieutenant , and vnder him the principall commaunder , and chiefe controler of mans life , yea , euery mans god in that sense that moses was aarons . it 's the surest prognostication and prae-indgement of gods last iudgement , and best almanacke within a man 's owne breast , foretelling him what will become of him at that day . wonderfull is the greatnesse and soueraigntie of it : oh men therefore , and oh consciences , know your selues , and in this sence loue , respect , and reuerence your selues more then all other creatures , friends and acquaintance : if they could speake , they would say to mans conscience , as the people to dauid , a thousand of vs are not equall to thee in worth . it fares with conscience as with simple constables ; many an officer , if hee knew his place , would stand more vpon it , and take more vpon him then hee doth . the husband-man were happy , if he knew his happinesse : the horse were strong , if he knew his strength . conscience , if it knew power and authoritie , would not suffer it selfe , so to be silenced , abused , snibbed , and kept vnder , being vnder god , the lord controuler of the soule , and super visour of our life . the second part. thus haue wee seene in part the greatnesse of conscience : doth it not concerne vs now to see the goodnesse of it ; the greatnesse of it making it , if good , nothing better , if bad , nothing worse ; the surest friend and the seuerest foe ? whose heart burnes not within him , to heare wherein that goodnesse consists , and how hee may come by it . the goodnesse of it , is the peace of it ; for stirring , accusing , and galling consciences , are consequents of sinne , and presuppose some euill . they secondly proue good vnto vs onely by accident , and gods goodnesse , which maketh them as afflictions , gather grapes of thornes : yea , all things worke to the best of his beloued , as physitians doe poysons in their confections . and thirdly , they doe not alwayes produce this effect . sometimes , as sicknesses and purgations , they are in order to health , as in the iewes , act. . oftentimes as in cain , iudas , achitophell , they destroy their owners . good consciences therefore , properly to speake , are onely quiet ones , excusing and comforting ; but here take heede the diuell , the great imposter of our soules , put not vpon our folly and simplicity , three sorts of quiet ones , as hee doth to most . the blinde , the secure , and the seared . b●inde and ignorant consciences speak peace or hold their peace , because they haue not skill enough to accuse & fin● fault : they swallow many a flie , and digest all well enough . while the scales were vpon pauls eyes , hee was aliue and quiet : he thought concupiscence , the sincke and breeder of all sinne , to be no sinne . such consciences discerne ●innes as wee doe starres in a darke night ; see only the great ones of the first magnitude , whereas a bright euening discouers milions : or as wee see a few moates in darke houses , which sunne-light shewes to be infinite . such thinke good meaning will serue the turne , that all religions will saue , or a lord haue mercy on vs , at the last gaspe : and that which is worst of all , they loue to liue vnder blinde sir iohns , seeke darke corners , say they are not booke-learned nor indeede will suffer their consciences to proue good lawyers in gods booke , least they should proue common barrettors . the law which nature hath engrauen they tread out with sins , as men do the ingrauings of tombs they walk on , with foule shooes : they dare not looke in the glasse of gods law , which makes sin abound , least the foulnesse of their soules should affright them . a number of such sottish soules there be , whose consciences if god opens as he did the eyes of the prophets seruant , they shall see armies and legions of sinnes and diuels in them . in as pittifull a plight as this , are secure , sleepy , and drousie consciences , who see , but will not see ; with whom sinne , sathan , and their conscience is not at peace , but at truce for a time : safe they are not , onely secure they be and carelesse . these sleepe and delight in sleeping ; and two wayes especially , the diuell pipes and luls them a sleepe , by mirth , and by businesse . ease and prosperitie slayes some fooles , wealth and hearts-ease , like dal●●ah , rockes them asleepe on her lap : iesting and merry tales , eating and drinking casts them into a spirit of slumber , and puts their sinne and iudgement farre away , and makes them say they shall neuer be moued . while they prosper and flourish in the world , their consciences deale as creditors with their debters : whiles they are in trading and doing , say nothing to them , but if once downe the winde , in sicknes , crosses and pouerty , then arrest vpon arrest , action vpon action , then come the fowles of the aire and seaze vpon the sicke soule , as the rauens vpon sicke sheepe , write bitter things against them , and make them possesse the sinne of their youth . marke this you that dwell at ease , and swimme in wealth in london . your consciences that lie stil like sleepy mastiues ; in plague times and sweating sicknesses , they flie in the throate : they flatter like parasites in prosperitie , and like sycophants accuse in aduersitie . businesse also and cares of this life choake the conscience , and the voice of manifold imployments drowne the voyce of conscience , as the drummes in the sacrifices to moloch the cry of the infants . and such consciences are quiet , not because they are at peace , but because they are not at leasure . marke then you that haue mils of businesse in your heads , whole west-minster-hals , bursses , exchanges and east-indies , ( as i feare many of you haue whilst i am speaking to your conscience ) that making hast to be rich , ouerlay your braines with affaires , are so busie in your counting-house and bookes , and that vpon this very day , that you neuer haue once in a week , or yeere , an houres space to conferre with your poore consciences ; yea , when did you ? let your consciences answere within you . no , but if at a sermon you appoint them a time , and say you will , you disappoint them and say as agrippa to paul , wee will heare thee another time : and for the most part doe as hee did , that is , neuer heare them againe . all these sleepers haue but a ●rensie mans sleepe ; this tranquilitie will be sure to end in a tempest . yet in a more horrible case , and step nearer hell , are such as seare their consciences with an hot iron , harden them of purpose , as men doe steele , by quenching the motions of them ; brand them with often sinning against their checking ; fleshing tender nouices with this counsell , when their consciences trouble them for any thing , then to doe it the rather , and so they shall heare no more of them : and so it proues through gods iust iudgement giuing them ouer to a reprobate sense , that their consciences serue them as moses did pharaoh , hauing receiued many repulses , and at last commanded to come no more in sight , forbare to lose any more breath vnto him , but complained to god , who swept him and his hoast away with a finall destruction . when tutors and paedagogues are weary with pupils , they giue them ouer to their parents fury : these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to these villaines there is no peace , saith my god , and my text. these men● consciences if euer they awake , ( as seldome they doe ) they awake as ionas , in fearefull astonishment ; and if they sleepe out this life till their long sleep , yet their condemnation sleepeth not . thinke of this you monsters , scorners , and mock-gods , that forget your consciences , least they awake and teare you in pieces . be not my brethren deceiued with any of these deceiuing consciences ; children of darknesse : though conscience be not vsually mocked , yet many deceiue their owne heart , iam. . . for want of examination . many say & thinke in their consciences , that they haue good consciences , when god saith , oh that this people had such a good conscience : and so paul speakes in my text , as once to agryppa , oh that you were as i am , assured that you haue a good conscience , desiring , &c. what then is a good conscience ? that which speakes peace with gods allowance , which is a messenger of good things between god and vs , that vpon good grounds , is in good tearmes with god : it lyes in the lawfull peace of it , and not in integritie and freedome from sinne . if my conscience accuse me not , yet am i not thereby iust●fied , god is greater then my conscience . if any conscience say to any man , hee hath no sinne , it lyes in the throate , and is a lyer . adam onely had such a paradise , such a good conscience , walking with god , without sinne , without feare , in the state of innocencie . there is but one way now to come to it : our peace ▪ is now to be had by mediation and reconciliation ; being iustified by christs bloud wee haue this peace . in stead of many , marke one remarkable place of scripture for this purpose . if you aske what makes a good conscience , there is but one thing in the world will make it , hebr. . . the bloud of christ once offered by his eternall spirit , without fault , purgeth our consciences from dead workes . yea , so admirable is the force of this bloud , that it leaues no more conscience of sinne within it . this lambe takes them away , and carries them out of gods remembrance into the wildernesse of obliuion . if thy conscience rage as the sea , christ cast into it , as ionas , whists all the waues of it . if the law make it as mount sinay , couered with darknesse , the gospell calmes and lightens it presently . if tossed as the ship where the disciples sayled in the night , hee rebukes the windes , and they are still : if the diuels rend and rage in it , he casts them out presently . the iaylor came in trembling , ready to fordoe himselfe , beleeue in christ , sent him out leaping and reioycing . it 's strange how freely , effectually , and speedily hee quiets all . oh all ill consciences , heare and beleeue ; this is the honour , royalty , and peculiar dignitie of christs bloud , to pacifie and make good our consciences ! i doe not so much admire at all his miraculous healings of diseases , lepries , blindnesse , and lamenesse , daemoniackes of all sorts , as i doe at his gracious and sodaine quietting of the conscience of mary magdalen , of zacheus , of paul ; and so the like vertue this bloud hath still , to day and yesterday the same . nothing else in the world hath this vertue saue his bloud : all other merriments haue no more power to quiet conscience , then holy-water and charmes to coniure the diuell . i finde in a french comedie one brought in as troubled in conscience for sinne , and he runs vp and downe like a hart with an arrow in the side , for remedie , hee buyes a pardon , runnes to shrift , whips himselfe , goes on pilgrimages ; and all this while , like an aguish man that drinkes water , or leapes into a poole , his disease increaseth ; then fals hee to seeke merry company , to see if hee can play away his trouble ; but like sauls ill spirit , it returnes with greater violence , & brings seauen worse with it to torment . in the end hee findes christ , or rather is found of christ , and so findes peace , & this is the good conscience we speake of , to which being in christ , there is no condemnation , no accusation . wouldst thou purchase a good conscience at an easier rate ? wouldst thou haue it for sleeping ? when thou hast tried al conclusions , come hither & buy salue for thy conscience without money . when thou hast spent all thy time and money about what will not quiet thy minde , as alchimists smoake out all in seeking the philosophers-stone , here is that which will doe it ; beleeue and proue , and thou and thy conscience shall be safe and quiet : this is approued , thus paul got his . yea , but is this all ? is it so cheape and easie athing ? may we now sing a requiem to our soules , lay the reynes on our neckes cast care away , and doe what we list ? i feare not such an obiection from a true beleeuing conscience . they that prattle thus , know not ingeniū fidei & bonae conscientiae , the good nature of faith and a good conscience . let me not daube your consciences with vntempered morter . faith as it pacifieth , so it purifieth conscience . christ purgeth our consciences to serue the liuing god , and after all his cures , bids the healed goe away and walke after the spirit , and sin no more . there are indeede a generation of libertines and hypocrites that serue christ , as lewes the . is reported to haue serued his leaden crucifixe which he vsed to weare in his hat , & when he had blasphemed or done any villany , he would pull it off and kisse it , and so sinne ouer and ouer againe ; like our common swearers , that crye god mercy , and aske him leaue to abuse his name againe , and that wittingly and willingly . these and such like , let their consciences speake peace to them , as the fryer in stephan ▪ absolued a gentleman , that would needes pay well , yet would not promise to amend his fault , in stead of an absolution hee pronounced a curse vpon him in latine , which hee tooke for pay ; christ absolue thee , which i beleeue he will not ; and bring thee to heauen , which is impossible . many sentencs hath the master of sentences borrowed from ambrose , against such consciences , which i omit to rehearse , least as abners body , they hinder the passing of the people by . a good conscience stands not with a purpose of sinning ; no , not with an irresolution against sin . he is a foole and a vaine mocker , no true penitent , that mournes for sin past , and yet meanes at the same time to sin for the time to come . with which sophisme the most perish at this day , with this in their mouthes ; they beleeue on christ , and haue as good a conscience as the best , and yet walke in sinne . but oh thou vaine fellow , shew mee pauls good conscience by pauls proofe , by his desire in all things , &c. is christ able to saue thee , and is he not able to sanctifie thee ? let mee with tertullian , tell thee , that the promises standing true , thy faith is false , & the gospel remaining safe , thou shalt perish . titus , a trades-man or lawyer here present , happily is desirous to haue peace of conscience , is sorry for his oathes & frudulent courses this week past , but knowes he shall fall to the like the week comming , hates them not , and meanes not to striue against them , but to returne to the myre , my text saith not to him , goe in peace , to such loose and licentious consciences that make christ a bawd of sinning , & faith a cloak of liberty . i haue heard that the pope hath sold a pardon for a murther past , with a dispensation annexed for the next . : but christ my lord and master ( as bountifull & gracious as he is ) grants no such . if he forgiue that which is past , hee giues at least so much grace , as to deny vngodlinesse for the time to come . to conclude this point ; thou desirest a good conscience , without indending or conditioning , i bid thee beleeue in christ , & thou hast one ; yet take this , not into the bargaine , but as an after prouiso : art thou willing to haue a good conscience , and to be assured thereof , here follow foure infallible characters and marks of a good one , which i desire you to mark attentiuely , and by them to try your consciences throughly . hitherto i haue shewed how you may get one : now how you may proue one . here are foure elements or humors , which well compounded & mixed , make vp a perfect health of conscience : if any one be wanting , or faile in a iust measure or proportion , conscience is accordingly defectiue and sicke . the first , is that which must be the first in euery good action , that is , the will , that the bent & inclination of that be set right . i would the word had been plainly translated as it is in other places , verbatim , willing : it implyes first ; that hee that hath a good conscience , doth not onely doe well , but wills to doe well , doth it voluntarily , not forcedly , or out of externall and si●i●ter motions , but from an internall principle , a sanctified and rectified will , which god accepts for the deede , and aboue the deed . secondly , that he doth not onely wish and faintly desire , which translation may flatter an hypocrite that hath some sluggish lusts and some sodaine good pangs and moodes , and such as for the time little differ in sicknesse and starts from a regenerate will : but the word notes a strong and setled resolution , a constant purpose , and such as produceth endeuour . hee th●t will be rich , pierceth himselfe through with many sorrowes , where the same word is vsed ; i graunt it is carnificina , a racke to a good conscience , to say , it must alwaies doe well ; and contrarily , it 's a true ground of comfort , to say , that a will and purpose is sufficient testimonie and approofe of a good one : but then it must be meant , not euery languishing and lazie flash of euery wisher and woulder , but of a willer ; and this word is equal with the other two , which are good synonimaes and glosses vpon this , vsed by paul , act. . . i labour , or exercise my selfe , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i lay my policie , or bend my wit and will to haue a good conscience , and to serue god , &c. it may be said of some , they would be good , but they haue no will to it . there is none so prodigall or sloathfull but would be rich ; yet we say not , such will be rich , that is , set it downe , determine it vltimata voluntate . there are none so wicked , but at some times would be good , and leaue sinne ; but these dispositions breed imperfect essayes and profers , ripen not , hold not , discerne not the name of will. corrupt flesh hath many such propensities and bubles , and is very prodigall in momentanie purposes , and promises ; but dauid saith , hee will keepe gods commaundements : i haue vowed , sworne , &c. when michol mocked , i will yet be more vile ; as resolute swaggerers , whose will is set and sould to sinne : they sinne and will sinne , say preachers what they can . ahab will goe , crie micaia● what hee please ; so iosuah will serue god , let others doe what they will. sanctified will may be crossed , and captiued , and hindered , but yet it holds it owne bent , and ouercomes the law of rebellion , is predominant , and can neuer be forced to sinne , or to will to sinne , without a curbe in the mouth , the more stiffe and steady this will is , the better symptome of a good conscience . secondly , this will must extend it selfe to 〈◊〉 ; though in many things our deedes fai●e : which extent ●et paul expound with a distribution , towards god and man , acts . in duties diuine , humane , of charitie and piety , whatsoeuer is done for gods sake and for conscience sake , is done equally : no man makes a conscience of one , but hee that doth of all : hee that delights in the breach of one commandement , hates all the rest . the rich and precious boxe of a good conscience , is polluted and made impure , if but one dead flye be suffered , i say not , if one flye of infirmitie light in it , against the will fore-mentioned , but if with our will it lye , and dye , and putrifie in it . when christ purgeth maries conscience , hee casts out not sixe but seauen diuels , yea , hee leaues not one of the legion remaining , not one spot of leprie in any one member , but saith , faith hath made thee whole . here i see many fall short , and i pitie to see so many ciuill men and hypocrites to come so neere the kingdome of heauen and a good conscience , and yet one thing is wanting . foolish herod , that doest many things and stickest at one : foolish ananiah , that spilst and losest all thy cost with a small reseruation . foolish hypocrite , why takest thou paines to climbe so high on the hill of piety , and yet for one step of iniustice to thy neighbour , ascends not into gods mountaine , though thou commest often into gods tabernacle . thou ciuill honest man , why giuest thou almes , liuest fairely with man , and forgettest the maine , art so farre short of this all things , that thou forgettest that which should be all in all , that is , pietie to god ? vniuersall and catholicke obedience , is the best distinguishing touchstone of trueth and falsehood , of good & bad consciences . this vniuersality must also extend to great and small duties . i say vniuersality , not equality : a good conscience mainely desires to please god in the great commandements , as christ cals them , and then in euery complement , in euery hoofe and naile , so neere as he can , yet obseruing a due proportion . it most of all straines at grosse sinnes , yet swallowes not gnats . it trembles a● wounds and blood , feares faith and troth . it abhorres adulterie , hates daliance : it payes tithe-sheaues carefully , it detaines not tithe , mint , and anniseede : it sayes not , an inch breakes no square , and small faults must be wincked at ; and in this sence may well be said to be scrupulous , because it being tender feeles scruples : onely here i lay a caueat , that it be not erronious , or ignorantly dubious and scrupulous , like the wall-eyed or bird-eyed horse , that starts vpon euery shaddow without occasion or cause : makes conscience where god and his word makes none , makes many questions for conscience sake . light and information is as good as tendernesse , both together make an excellent conscience , and obiter for the sake of scrupulous consciences , that desire vnfainedly in all things to walke honestly , i giue them these solemne charges . first , that they study the peace of the church . secondly , that they study their liberties . thirdly , that they be humble towards god and their superiours , and willing to illuminate and regulate their consciences by the word , and be established in what they are to doe , not admitting euery feare of the contrary without ground , yet remembring pauls rule , to follow the dictate of conscience , rather then of angell , potentate or prelate , yea of apostle . for , after the apostle had determined that , in the . to the romanes , he yet requires in the eater a plerophorie , and blesseth him that doth it with consent of conscience , and makes all other sinne a sinne against conscience , being worse then a sin against man , yea , next to the sinne against the holy ghost . an erronious conscience holds the wolfe by the eares , bindes to the act , frees not from the fault : oh therefore labour to get a salue , and thinke not your owne eye-sight to be sharper then the eagles . endeauour to informe your consciences aright , and hauing so done , be carefull in all things to keepe a good conscience , and that throughout the whole tenour and course of your liues , which is required in the next terme of conuersation . a word that addes to the former , constancy , and equality : there are in the life of man many turnings , references , and diuers respects , in all these ; at euery turne to be the same man , requires the 〈◊〉 of a good conscience : to 〈…〉 well , a childe or a 〈…〉 may , but to walke euen 〈…〉 turne hither and th●●her 〈◊〉 , argues ●●rength . a 〈◊〉 or ● broken paced horse , may rack● or stri●e a stroke or two right , but to maintaine the thorough-pace , at euery stop & turne to be at the commaund of the rider , argues mettall and goodnesse . this terme is expressed by paul , acts . . i haue alwayes , or throughly , to this day ; and . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , without tripping or stumbling , or without oftence to other , &c. a weake conscience falls at euery turne ; godly in one company , prophane in another : a good one , as a square cube , is the same which way soeuer you turne him : turne him to god , to his neighbour , turne him to company , turne him alone , turne him loose to all occurrences , he holds his owne , and wa●kes honestly . for example , one day is the briefe of a mans whole life , and is a little life , bounded with the night and the morning , as with birth and death : wherein a conscionable man first turnes to god in prayer alone , then with his family , then to his calling , then to his recreation , to society , eating and drinking , and at night returnes to god and his rest ; in all these walking god●y , soberly , righteously , and is able to say trulier then the epicure at night , i haue liued this day : i haue walked honestly ; hee is a good dayes-man , or iourney-man , or tasker , which is an excellent mysterie of well liuing and redemption of time , a working vp our saluation in holinesse and righteousnesse , all the dayes of our life : hee that le ts slip one dayes watch and worke , may sleepe at night in a whole skinne , but not in a sound conscience . such crazie consciences haue , as broken brains , their good and euill dayes . conscience as a vessell may easily be kept pure and cleane if rinsed euery day ; but if it goe longer , it gathers soyle , and askes harder scouring by more then ordinary repentance . daily washing will keepe it pure and faire , which is the last thing which is yet wanting to perfection , such perfection as is to be found in the way : and that being added , will s●t on the roofe and pinnacle vpon this building . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hones●ly , i could wish the translatours had vsed some other word , because this is so disgracefull and con●●●p●●ble as the world goes , though the word in the ou● signification is honourab●e , hones●●e in trueth ( as ironically as the world vseth it ) being onely truely honourable , forcing honour from the breasts of men , which is the seat of honour , which brauerie doth but begge . the word is comprehensiue , and compasseth in the fadome of it , as much as any or all the other aduerbs in scripture , worthily , decently , accurately , circumspectly , grauely , after the best fashion , or comely , praise-worthy , liuely , famously . it notes the lustre and grace of an action , which makes our conuersation shine before men , and sets out gods glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing that citizen and courtier much standvpon in their actions , yea all men now a daies build , feast , weare apparell , not for bare necessity , but for their credit , so as they may get honestie by them . vnconscionable men slubber ouer their worke , and thinke any thing good enough for god , as in malachie : and content themselues with reasonable seruice , for so they translate that , rom. . wheras paul often requires christians should be excellent ringleaders in faire workes ; and prouide honest or honourable things before men , and to possesse their vessels , much more their consciences in honour , that they may be fit temples for the holy ghost . as theodoret most diuinely vpon exodus , looke how the temple was adorned with the finest gold , siluer , silke , purple , scarlet , iewels , &c. so must thy conscience , of which temples this was but a type . there is in euery dutie , besides the deed done , an honourable decorum annexed , as in hearing , to heare swiftly ; in preaching , to labour & to be instant in season , &c. in giuing almes , to doe it cheerefully ; in trading to be at a word ; in payments & promises to keepe day and touch : and thus it becomes a christian to exceede the p●arisee , and the ciuill man , or else it is not for his , and his masters honour . dauid did excellently when he would not offer a sacrifice without cost : the woman that spent her costly spicknard on christ , the smell whereof perfumed all the house , and holds the scent to this day : the widdow that gaue all her substance . our honourable personages , how meane are they in allowances to ministers , in almes to the poore , or any expences , that respect god and their soules . a good conscience for the sake of this honestie , auoides and flies , not onely scandalous blemishes and staines , but all the least blushes and appearances of euill , all brackish tasted things his stomacke goes against them : if hee knew neuer so well cards , dice , vsurie , nonresidencie , plurality to be neuer so lawfull , yet because they stand not with this honour , he will none of them . he askes not what he may doe with a safe conscience , but with an excellent one ; not what is lawfull and expedient , but honourable . thus haue we seene the apostle riding in this triumphant chariot , drawne as it were with these foure horses , the foure euidences of conscience . the first proues it good ; the second , true ; the third , strong ; the fourth , excellent . hee that hath the will , hath the seeds of religion , and is a christian , and no atheist . he that willeth in all things , is a sound christian , and no hypocrite , he that conuerseth or walketh , is a grown christian , no babe or weakling . he that walks honourably , is an excellent christian , no ordinary one . he that hath all these , may well say and glory with the apostles confidence , that he is assured . hee that hath them not , as most haue them not , may well conclude , we are assured our consciences are euill and impure , willing to sinne , and walke after the flesh . the word is pauls word , and yet he speakes it in the plurall number by way of syllepsis , changing the number , because hee would haue it the word of euery christian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of as good certainty as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seconds and binds it , as the better word , rom. . i know and am assured . of it as of the roote , springs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all bellarmine would eleuate it . it imployes a grounded perswasion , not from inspiration or reuelation , but from arguments and experience . faith is the subsistance and euidence ; and the perswasion or assurance of a christian is as firme as is any worldlings for his estate ; yea , a thousand times surer . you rich men think your selues sure of estates here vpon earth , but wee christians know our selues sure of heauen . conscience knowes it selfe , as well as science any principle , or sense any obiect . without which certainety , christians were of all men most miserable . popery and nature , and the old leuen of pelagius newly worse sowred by arminius , neuer hauing had experience of this plerophorie , serue christians , when they boast of this their confidence , as ananias did paul , strike them on the face with the terme of pride and presumption ; yea , sticke not to giue them the lie ; but such betray themselues with their owne noyse . i would aske them but pauls question , doe not you know ? if they answere as vsually they doe , no ; nor they thinke any man liuing on earth : i would pray them to marke what followes , except you be reprobate , reffuse , or reiectanij , as yet in the state of reprobation , for ought they know . indeed it becomes the strumpet and adultresse to doubt of her husband , and not to call him ishi , but let him marke ( saith bernard ) the spouses language ; my beloued is mine and i am his . see ( saith he ) what a good conscience dares doe . habet ecclesia spirituales suos qu● fiducia●iter agunt cum christo : the church hath her spirituall ones that relye boldly on christ , or confidently ; the very terme that bellarmine excepts against . and , id audet vnus , quod audet vniuersit as ; ego puluis & cinis &c. yea , euery particular person dares doe as much as the catholike church ; i that am dust and ashes dare apply this to my selfe . and tompson vpon that text. these things ( saith hee ) are not written , for i know not what ayrie notions or idaea's , but for mee and thee . without which , who would be a christian ? a mans conscience is deepe and deceitful , but the spirit of man , especially helped by the spirit of god , and vpon examination and tryall , may and doth know as well ( saith augustine ) his charity wherwith he loues , as his brother whom he loues ; and if his charitie , then his faith. three scioes i finde in the end of iohns epistle . the major or proposition is gods word ; the beleeuer is saued . the minor is assumed by gods spirit & the conscience , two sufficient witnesses , fortified and assisted by many pr●misses , by the compasse within , the land-markes without , faith , and the fruits of faith. dost thou beleeue , saith christ ? i beleeue , saith the man. and this is the restipulation of a good conscience in baptisme , and in euery true beleeuer . credis ? credo , was the ancient forme , which answere , all wauerers must reuerse and innovate . latitudes of assurance i grant in babes and old men . dauid knew when he came to hebron , that god meant to establish the kingdome to him and his , which he knew before , but now with a confirmed knowledge . the ba●lances of the scoale shake and tremble at the first , after the weight is in a while it settles and rests : and so our soules . and euen this certaintie is of the nature of all precious faith , though experienced faith increaseth it . it 's this confidence that makes a good conscience , this valour makes the value of it invaluable & invtterable . the third part. looke vpon my text , and see how valiantly by the right and interest of it , paul first challengeth & commands prayers , euen at the hands of the iewes . who waters a dry stake with any heart ? what comfort hath peter to pray for simon magus in the gall of bitternes ? but with what hope of audience might hee pray for cornelius , and such as he was ? so iohn for gaius and the elect lady , walking in the truth ; not so for diotrephes . secondly , see how hee begs , not their good opinion and good words of him , though hee knew they had strange surmises and suggestions of him from the false apostles ; to be a very proteus and polypus , the graund cheater of the world , but in stead of apologies and captation of good will , hee relies to this fort , passeth not for mans day : he is happy enough without them : he carryes his comforter in his bosome and breast , and hath a selfe-sufficiency . a dependant and beholding happinesse is halfe a misery , like mils that cannot grinde without winde or water , saul cannot be merry without a filder : ahab without naboths vineyard : ●aman without mordecayes curtesie . a good cons●●●nce without musicke , or money , or honour , is happy and merry a●one , and is like the late eng●n of the perpetuall motion . as rich men stand vpon tearmes , i can liue by you , and without you : so saith a good conscience to the world . it layes clayme not one●y to the prayers and communion of saints , but to the attendance of angels . as luther is said to haue said , they are cookes and butlers to this continuall feast : they ascend and descend to them with messages from heauen . christ , as ahash●erosh with hester , delights to suppe with such . the holy ghost takes vp in them his aboade and temple . see in the canticles how christ is inamoured with the beauty and familiaritie of his spouse , and they often mutually inuite one another to walkes and feasts . thirdly , which is more , in the faile of all other comforts ; yea , in despight of the greatest discomforts and disgraces that can be , in the greatest stormes and stresse , in the foulest weather , this shippe raignes and rides at anchor , as in a harbour and lee , hangs out the flag of comfort and defiance . let the iewes thinke and speake what they will , it stirs not paul : he soares like an eagle , not respecting the chitting of sparrowes ; is aboue the scourges and razors of tongues . i am much taken vp with admiration , when i reade acts . how paul in the angry adriaticall sea , at midnight , when the tempestuous euroclydon blew , after fourteene daies want of meat and light , when the marriners despayred , how couragious he was : but i wonder as much and more , to see his conscience passe with top-saile & banners displayed , through the sea and waues of good report and bad report ; to see him singing & praying at midnight in the dungeon , all manacled & fettred , in a wounded skinne , but whole and merry conscience . censures and rumors , the world is full of : who escapes ? not paul himselfe ; yet is aboue them , and giues a secret item to all such as censure him , that they wronged him in iudging a good conscience . the fashion is , to iudge and c●nsure all courses wee reach not , or sauour not ; and so we smite many a good conscience . in this respect what neede haue wee all of good consciences , seeing tongues spare none● there be three dayes especially , the day of sicknesse , of death , of iudgement ; in which comfort is worth a world , and then all worldly comforts and comforters , like run-away seruants and drunken seruing-men , are to seeke when one hath most vse and neede of them , as iob complaineth of the brooks of teman in the drought of summer : which makes the triumph of the wicked ( iob . ) momentany , and as a ●●ght vision , when as the prophet said , one dreames of bread , and wakes hungry . in these times you shall see the merry and iolly worldling hang the head like a bul-rush , and the ruffians brags lagge like a starcht ruffe in a storme . how doe such droope , euen in old age , and say , the dayes are come , wherein there is no pleasure ? the storme comes after the raine , that which is worst , an ill conscience like a blood-hound hunts dry-foot , and brings the scent of sins of his youth ; wheras the conscience of a well-passed life is the staffe of age , pabulum senile , better then all the sacke and sugars , and such pittifull comforters . when the stomacke failes , and the grinders waxe few , and appetite ceaseth , this is a continuall feast . in the decay of sleepe , this is a downe-pillow . in all our tribulation , this simon helps vs to beare our crosses . in all our euill daies , it 's at hand . it sustaines the infirmities of the body . when princes sat in counsell against dauid , this was his ionathan to solace him . when the lyon roares , the righteous is bold as the lyon , and feares not what man can doe vnto him . but if once death begin to looke vs in the face , how doth naball dye like a stone ? how doe achitophel and iudas dye the death of cowardly harts and hares , pursued with the full cry of their sinnes , which makes them dead in the ne● before they dye : then a kingdome for a good conscience . then send ( as in the sweating sicknesse and the plague ) for mr minister , but alas he is come , hee can but speake to the eare , and all in vaine , vnlesse god open the conscience to heare and be quiet , to heare and imbrace comfort . but when speech failes , & all thy senses shut vp their doores and windowes , then who or what can auaile but a good conscience ? when thy wife & thy friends doe augment thy griefe with parting and loath to depart , as pauls friends broke his heart with weeping ; then this onely and alone dies , or rather liues with thee , and seeing land approaching , bids thee be of good comfort . more cheerefully haue i seene it make some dye , then other wed . all the martyrs from stephen the proto martyr , down to the last that suffered , are clouds of witnesses : it hath inabled them to imbrace their stakes , clap their hands , leape , as doctor taylor did , within two stiles of the stake , or ( as hee said ) of his home and fathers house . lastly , at the last day , and after the last day , when all these shadowes shall flye away , this substance shall abide . a good wife is a good thing , but sarah must part with abraham ; and these relations shall cease in heauen , but a good conscience , attended with good workes , shall follow : and the better it hath beene here , the better in degree it shall be there , the wider entrance and entertainment it shall finde there . when all bookes shall perish , and heauen melt like a parchment scrole , this booke shall be of vse ; when all diuels and damned shall tremble , and wish the hils to couer them , this shall lift vp thy head , for thy redemption approcheth : when neither friends , nor a full purse shall pleade , nor the wicked stand vpright in iudgement , then , then , well-fare a good conscience ; then shal conscience haue it mouth opened , tongue vntied , & god will bid it speake . happy hee then that hath an excusing one , miserable he that hath it an accusing aduersary . yet still further : faith and hope are excellent things here in this valley ; these shall cease , but conscience abides . a good one was a petty heauen vpon earth , a mount tabor , a glimpse of glory here : a bad one was a hell , a purgatory , or limbo , at the least , tasting of the flashes and smoak of hel : but hereafter how intollerable shall be the horror of the one , and how inconcei●eable the ioyes of the other . without this worm that dies not , hell should not be hel ; without this continual feast , heauen should not be heauen . next the happy vision of god shall be the company of a good conscience , and next to that ●he societie of saints and angels . the last part . but oh lord , who beleeues our ●eport ? or to whom is the benefit ●nd excellencie of this creature of 〈◊〉 reuealed ? oh lord , to whom ●hall we speake & apply what hath ●een said ? you the sonnes of men ●aue ●ost your hearing , charme we ●euer so wisely , thunder we neuer 〈◊〉 earnestly , you despise vs mini●●ers . you thinke we come hither to play our prizes , to speake out of forme , and not of conscience , or to speake out of choller and passion . besides , if you would heare vs , wee are strangers to your secrets , to your hearts and wayes ; we are confined to our cells and studies , and are not acquainted with the tythe of the worlds villanies : besides , when the houre-glasse is out , wee can say no more to you , and perhaps shall neuer see you againe ; but your consciences know you , though happily you be strangers to them , they compasse your pathes , your lying downe , and accustomed wayes . i will therefore turne my speech ( as the prophet to the earth and heauen ) to your consciences . hearken oh consciences , heare the word of the lord. i call you to record this day , that it 's your office to preach ouer our sermons againe , or else all our sermons and labours are lost . you are the cuds of the soule , to chew ouer againe , against your reproofes , and against your secret and faithfull admonitions what exception can any take , your balme is precious , your smitings break not the head , nor bring any disgrace . god hath giuen you a faculty to worke wonders in priuate and solitude . follow them home therefore , cry aloud in their eares , and bosomes , and apply what hath now , and at other times beene deliuered . conscience . if the house and owner where thou dwellest be a sonne of peace , let thy peace , and thy masters peace , abide and rest on him : that peace which the world neuer knowes , nor can giue , nor take away . be thou propitious , and benigne , speake good things , cherish the least sparks and smoake of grace : if thou findest desire in trueth , and in all things , bid them not feare and doubt of their election and calling : with those that desire to walke honestly , walke thou comfortably ; handle the tender and fearefull gently and sweetly : be not rough and rigorous to them , binde vp the broken-hearted , say vnto them , why art thou so disquieted and sad ? when thou seest them melancholy for losses and crosses , say vnto them in cheere , as elkanah to annah : what doest thou want ? am not i a thousand friends , wiues , and children vnto thee ? clap them on the backe , hearten them in well doing , spurre them on to walke forward , yea winde them vp to the highest pitch of excellencie , and then applaud them : delight in the excellent of the earth . be a light to the blind and scrupulous . be a goad in the sides of the dull ones . be an alarum and trumpet of iudgement to the sleepers and dreamers . but as for the hypocrite , gall him , and pricke him at the heart ; let him well know , that thou art gods spie in his bosome , a secret intelligencer , and wilt be faithfull to god. bid the hypocrite walke in all things . bid the ciuill , adde piety to charity . bid the wauering , inconstant , and licentious , walke constantly . bid the luke-warme and common protestant , for shame amend , be zealous , and walke honestly . but with the sonnes of belial , the prophane scorners , walke ●●●wardly with them , haunt and molest them , giue them no rest till they repent , be the gall of bitternesse vnto them ; when they are swilling and drinking , serue them as absolons seruants did amnon , stab him at the heart : yet remember so long as there is any hope , that thine office is to be a paedagogue to christ , to wound and kill ; onely to the end they may liue in christ , not so much to gaster and affright , as to leade to him ; and to that purpose , to be instant in season and out of season , that they may beleeue and repent . but if they refuse to heare , and sinne against thee , and the holy ghost also : then shake off the dust off they feete , and either fall to torment them before their time , and driue them to despaire ; or if thou giue them ease here , tell them thou wilt flie in their throat at the day of hearing , when thou shalt and must speake , and they shall and must heare . conscience , thou hast commission to goe into princes chambers and counsell tables : be a faithfull man of their counsell . oh that they would in all courts of christendome set policie beneath thee , and make thee president of their counsels , and heare thy voyce , and not croaking iesuites , sycophants and lyers ; thou mayest speake to them ; subiects must pray for them , and be subiect for thy sake , to honour and obey them in the lord. charge the courtiers , not to trust in vncertaine fauours of princes , but to be trusty and faithfull , as nehemiah , daniel , ioseph , whose histories pray them to reade , imitate , and beleeue , aboue machiauels oracles . tell the foxes and polititians , that make the maine the by , and the by the maine , that an ill conscience hanged achitophell , ouerthrew haman , shebna , &c. tell them it 's the best policie , and salomons , who knew the best , to get and keepe thy fauor , to exalt thee , and thou shalt exalt them , be a shield to them , and make them as bold as the lion in the day of trouble , not fearing the enuie of all the beasts of the forrest , no , nor the roaring of the lyon , in righteous causes . conscience , thou art the iudge of iudges , and shalt one day iudge them ; in the meane while , if they feare neither god nor man , be as the importunate widdow , & vrge them to doe iustice , oh that thou satest highest in all courts , especially in such courts as are of the iurisdiction , and receiue their denomination from thee : su●●er not thy selfe to be exiled , make foelix tremble , discourse of iudgement to them . to the iust iudges , bid them please god and thee , and feare no other feare : assure them for what ●u●r they doe of partialitie or popularitie thou wilt leaue them in the lurch ; but what vpon thy suite and command , thou wilt beare them out in it , and be their exceeding great reward . if thou meetest in those courts , & findest any such pleaders as are of thine acquaintance and followers , be their fee and their promoter , tell them if they durst trust thee , and leaue sunday workes , bribing on both sides , selling of silence , pleading in ill causes , and making the law a nose of waxe , if they durst pleade all and onely rightfull causes , thou hast riches in one hand , and honour in the other to bestow on them . as for the tribe of leui , there mayest thou be a little bolder , as being men of god , and men of conscience by profession . be earnest with them to adde con to their science , as a number to cyphars that will make it something worth . desire them to preach , not for filthie lucre or vaine-glory , but for thy sake ; wish them to keepe thee pure , and in thee to keepe the mysterie of faith : assure them thou art the onely ship and cabbinet of orthodoxall faith , of which if they make shipwracke , by lazinesse and couetousnesse , they shall be giuen ouer to poperie and arminianisme , and lose the faith , and then write bookes of the apostasie and intercision of faith , and a good conscience , which they neuer were acquainted withall , nor some drunkards of them euer so much as seemed to haue . and whereas thou knowest that many of all sorts are discouraged with the taxation and slaunders ; some that conferre , some that are fearefull and doubtfull , if they doe it to the lord and thee ( as who knowes but god ? ) bid the world as paul doth here , turne censuring into praying ; and if they will not , let them as they preach thee , so regard thee in all godly simplicity , and expect their reward at the hand of the great shepheard . for the citie , get thou into the high places , into the pulpits , into the entries and gates of the citie ; crie aloud , and vtter thy words in the streetes : oh that thou wert free of it , and hadst freedome of speech and audience in all their courts and companies , and that for thy sake they would make and keepe wholesome constitutions for the sabbath , and orderly keeping of it , and see that well executed and obserued , which is the nurse of all piety and conscience . charge them that are rich citizens , and in their thousands , that they lay no weake foundation , no three halfe-penny foundation , but be bountifull to pious vses , to the poore , and to the ministery of the citie , that they take away the scandall of the times , and vpbrayding of the romish penninuah , against the anna of our times : let the hospitall , widdowes and orphanes , taste of their bountie ; with such sacrifices ( if they come from faith and a good conscience ) god is pleased . bid them not trust in the shaddow of siluer and gold , which will wither as ionahs gourd ; but in thy shelter . goe home with them this day , i inuite thee to their table ; if i had liberty ( as they say it 's a courtesie for the preacher to inuite a guest , ) conscience , thou shouldest be my guest . deferre not till to morrow , lest businesse hinder thee . this day reckon and walke with them , and talke with them : bid them lay aside all 〈◊〉 bookes , and reckon 〈…〉 and often reckoning will make you friends . be at their elboes when they vse false weights and ballances , and giue them priuie nips : let the mutuall profit of buyer and seller be the rule of buying and selling , and not the gaine of the one of them alone . assure them that are hourders by fraud , that they hatch as the hen , the partriges egge , that hath wings and will flie away ; and that they heape vp wrath against the day of wrath , and are in the meane time selfe-condemned ; whereas thou wouldst make them rich , and adde no sorrow , nor grauelly greet in their mouth , but such gaine as will stand with content and selfe-sufficiencie . if thou meetest with simonaicall patrons , tell them , they and their money shall perish : for selling thee and the soules of the people . i haue not , as ezechiel , a map of the citie , but thou knowest all the lurking dennes , stewes , and infinite bookes . i send thee to preach and cry vnto them . roare and thunder in the eares of the roaring boyes , of all the swaggering crue , and tell them they must for all these come to iudgement . to the fashion-mongers , both the statelier sort , and the light-headed yellow-banded fooles , tell the one , that the richest lining and inside , is a good conscience : and for the other , if thou wilt vouchsafe , tell them , that plaine apparell and a good conscience , will doe them more honour , then all these apes-toyes . as for the players , and sesters , and rimers , and all that rablement , tell them , thou wilt one day be in earnest with them , & though thou suffer them to personate thee vpon their stages , and shew their wit , and breake their iests on thee now , thou wilt owe it them , till they come vpon the great stage , before god , and all the world : where my sides , memorie , and knowledge faile , adde , enlarge , and apply : print it in the hearts of as many as thou canst , and the lord grant thee grace and audience in their eares , that they may suffer the words of exhortation , and so i end with the prayer after my text , which is like a rich garment , that hath facing , gards , and seluage of it owne . the god of peace , that brought againe from the dead our lord iesus , the great sh●pheard of the sheep , through th● b●ood of the euerlasting couenant , make you perfect in all good workes , to 〈◊〉 his will , &c. 〈◊〉 o lord , that hast wonder 〈◊〉 planted and formed our con●ci●nces within vs , that onely know stand searchest our consciences , ●hat hast thy chaire in the heauens , & onely art able to teach them , & purifie them . thou which woundedst , and healedst . at one sermon , whose hand is not shortned : stretch out thine arme , & doe the like in these latter times . forgiue the sinnes against thee and our consciences , and the frequent checkes of it and thy spirit . ouertbrow the man of sinne , that tyrant and vsurper of conscience . mollifie and enlighten the obstinate consciences of the iewes , turkes , and pagans . illuminate and sanctifie all christian princes , especially our soueraigne , and ●ill the royall treasure of his conscience full of excellent comfort : and that he may as much excell in conscience all other kings of the earth , as hee doth in science , without all comparison . comfort the aflicted , direct the doubtfull and scrupulous , and remoue all snares and scandals of weake consciences , which thou hast not planted , and which thou knowest are not for the peace of thy sion . the grace of our lord iesus christ , and the loue of god our father , and the comfortable fellowship of the holy-ghost , and the peace of a good conscience , be with you all now and euer . amen . finis . iethro's ivstice of peace . a sermon preached at a generall assises held at bvry st. edmvnds , for the countie of suffolke . by samvel ward batchelour of diuinitie . london , printed by augustine mathewes , for iohn marriot and iohn grismand , and are to be sold at their shops in saint dunstones church-yard , and in pauls alley at the signe of the gunne . . to the right honovrable sr. francis bacon knight , lord chancelor of england , &c. when wee see one goe or doe amisse , though his feete or hands bee the next actors and instruments of his errour : yet wee say not , are you lame ? but , haue you no eyes ? or can you not see ? what euer sweruings or stumblings any part of the holy politique maks , the blame lights not vpon the gentry or comminalty , the immediate delinquents , but on the principall lights in magistracy or ministry , which being as guardiants and tutors of the rest , should either preuent or reforme their aberrations . and herein miserable is the condition of these two opticke peeces , that they are more subiect , and that to more distempers then other inferiour parts : yet heerein more , that being hurt , they are more impatient of cure ; not only of searching acrimonous waters ( which yet oft are needefull ) but shie of the most soft and lawny touches : but most of all in this , that being once extinct , they leaue a voyd darkenesse to the whole body , exposing it to the pits of destruction . as exceeding great on the other hand , is the happines , honor & vse of them , if cleere and single . for this our nationall body , it will little boot either to applaude the one , or to bewaile the other : i rather wish ●nd looke about mee for some eye-salue , which may helpe to descry and redresse , if any thing be amisse . and behold heere ( right honourable ) a confection promising something thereto : it was prescribed first by iethro , whom moses calls the eyes of israel , num. . . and newly compounded by an oculist , of whom as i may not , so i need not say any thing at all . next vnder the sacred fountaine of light ( the light of our israel ) i worthily accompt your lordship most sufficient in law to accept , to make vse , to iudge , to patronize it . the subiect of the book is the principall obiect of your office , to elect , direct and correct inferiour magistracy . to which purposes , nature , literature and grace haue inabled you , that if you should faile the worlds expectation , they will hardly trust any other in hast . many in rising haue followed the stirrop , pampered and letting honor not standing the ground , but once seated haue done renownedly . but your lordship had neuer any other graces them your birth and desert ; to which , hereditary dignity hath so gently tendred it selfe , that you haue not let fal your name of religion in getting vp . therefore now you are in the top of honour , all that know you looke you will be exactly honourable . for my part , bounden to your lordship for a fauour formerly receiued , greater then your honour knowes of , or i can expresse : i shall leaue iethro to be your montoir , and my self remaine euer an humble suitor to god , who hath made you a iudge of conscience , that he would make you continue a conscionable iudge , improouing your place & abilities to the best aduantage belonging to it , the furtherance of your reckoning at the last day . your honours daily beadsman , nath . ward . exod. . . . . moreouer , thou shalt prouide out of all the people able men , such as feare god , men of truth , hs●ing couetousnesse , and place such ouer them , to ●ee rulers of thousands , and rulers of hundreds , rulers of fifties , and rulers of tens . and let them iudge the people at all seasons : and it shall be that euery great matter they shall bring vnto thee , but euery small matter they shal iudge : so shal it 〈◊〉 easier for thy selfe , and they shal beare the burthen with thee . if thou doe this thing , and god command thee so , then thou shalt be able to endure , & al this people shall also goe to their place in peace . if iethro were , as the fashion of those times , and the nature of his stile will beare , and ( as some conceipt ) both prince and priest ; then was hee beyond all exception , euery way qualified ; for skill , as a iudicious diuine ; and for experience , as an aged gouernour , to giue direction in matters of magistracy , and to cast mo●ses a mold for a policie in israel . sure i am , a godly and religious man hee was , for he begins with prayer and ends with sacrifice . and such as himselfe , was his aduise , sage and holy . and howsoeuer it passed from him at the first vnder gods correction , yet afterward allowed by god and practised by moses , becomes of good policie , sound diuinity ; of priuate counsell , a generall oracle : ruling for the substance of it , all ages and persons . venerable it is for the very antiquity of it . what price doe men set vpō old copies , coynes and statues : who passeth by a christall fountaine be●ring some ancient name or date , and tastes not of it , though no thirst prouokes him ? such is this , the cleare head-spring of al ensueing brookes in scripture & other 〈◊〉 concerning magistracy . all those texts ( which i wish were set as a frontlet betweene the eyes & as a seale vpon the harts of al in authority iehosaphats charge , chro. . . iob his character , cha . . dauids vow , psas. . the scattered parables of salomon , & passages of the prophets , cheefly that round & smart one isai. . . are they not all branches of this root ? in which respect it must needes be of souaraigne vse for the discouering and reforming of whatsoeuer error time hath soyled gouerment withall . how are defaced copies and disfigured pictures better amended , then by reducing them to their originall ? if the pipe faile , goe we not to the head ? heere is the archetype or first draught of magistracy , worthily in this regard chosen by iudicious buc●r to presse vpon edward the sixt , for the purgation of his offices and lawes , from the drosse and filth contracted vnder the 〈◊〉 confusion : which considering , that worthy iosiah of ours tooke in such good part , and practised with such good successe . yea , moses himselfe learned in al good litterature , trained vp in court , the greatest law giuer that euer was , and father of all law-giuers , of the thrice great hermes , lycurgus , solon . plato , iustinian , & the rest . yea , gods familiar fauorite , faithfull in his house , knowne by name and face , honoured with miraculous power , &c. and that at the hands of one ( age and fatherhood excepted ) his inferiour . i trust that none will dare to reiect or sleight it of , remembring that diuinity , as the mistresse taketh vpon her to direct her hand-mayd , and that the scripture is the best man of counsell for the greatest statesman in the world : this little portion therof containing in it more then all lipsius his bee-hiue , or machiauels spider-web . all which will best appeare by the opening of this rich cabinet , and viewing the seuerall iewels in it , which are these . the parts of the text. it first giues order for the care and circumspection in the choyce , prouide . secondly , it directs this choyce by foure essentiall characters of magistrates . . men of ability . . fearing god. . men of truth . . hating couetousnesse . thirdly , it applies these foure to magistrates of all degrees , in an exact distribution of them , by way of gradation ascending step by step , from the highest to the lowest . and place such ouer them to be rulers . . of thousands . . of hundreds . . of fifties . . of tens . fourthly , it prescribes to the magistrates , thus qualified and chosen , their offices ; viz. to iudge the people in the smaller causes , &c. and their assiduity and industry therein . and let them iudge the people at all seasons , &c. and it shall be that they shall bring euery great matter to thee , but euery small matter they shall iudge . lastly , it propounds the blessed fruit & emolument that will necessarily ensue thereupon . first to moses himselfe , so shall it be easier for thy selfe , and they shall beare the burthen with thee , and thou shalt bee able to endure . secondly , to the people , and all this people shall goe to their place in peace . the first poynt , techezeh , prouide , or looke out . a word implying all exactnesse and curiosity incident to elections , as inspection , circumspection , inquisition , suspition , information , deliberation , comming of chozah , to see or contemplate , whence the prophets were called chosi , seers . it is in a manner translated by a word of the like force in a businesse of the like nature ▪ acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suruey the whole body of the people , & chuse the best you can cull out . it were somewhat strict and strange to say , that prayer and fasting must be vsed : and yet this i finde practised in such cases , acts . and numb . . . let the lord god of the spirits of all flesh set a man ouer this congregation . yea , iethro himselfe sanctified this his aduice with a prayer , verse . god be with thee . and good reason hee should be called to counsell whose the iudgement is , and whose prouidence is alwayes very speciall in those elections , whether sought or no. if god supravise not , samuel the seer shall take seauen wrong before one right . some mens faults are palpable , and goe before election , som are cunningly concealed and breake not out till after . first , therefore looke vp to god , and then amongst the people , haue thine eyes in thy head , all the care that may bee will be little enough . say not there are no sufficient persons , nor yet think euery one that thinkes himselfe so , or commonly goes for such , is sufficient : seeke out such , and such may be found . looke amongst the oliues , vines , and flg-trees : such trees must be climbed . brambles will lay holde on the sleeue for preferment . ne sit qui ambit . let him neuer speed that sues . lay hands on none rashly . they that are fit & able , must and will bee sought to ; yea , haled out of their ease & priuacy into the light of employment : the charge & danger wherof they waighing , as wel as the credit , or gaine , and knowing them to bee callings , will not meddle with them , till they be called to them . which ambitious inconsiderates not being able to ponder , much lesse to sustaine , thrust their shoulders vnder , and either by hooke or crooke come in , or climbe into the chaire of honor , more tickle then the stoole eli brake his necke off : whither when they haue aspired with much trauaile and cost they fit as in the top of a mast in feare and hazard , and often fall with shame & confusion . not vnlike to some rash youth , that hauing gotten an horse as wilde as himselfe , with much a doe backes him , sits him in a sweat , and comes downe with a mischeefe . for the preuention of all which euils vnauoidably attending ambition , lighting partly vpon the intruders , themselues , partly vpon the admitters , but most heauily vpon the common weale , see how needeful iethro's counsell was and euer will bee ; that such be prouided , not as would haue places , but as places should haue . which care , as iethro commits to moses , so both the scripture and reason imposeth vpō the superiour magistrate , in whose power and place , it ●s either to nominate or constitute inferiour authorities : and whose fault cheefly it is , if they be otherwise then they ought , or the people iniured in this kinde . how circumspect and religious ought such to be , in the performance of this greatest and waightiest duty . vnlesse you will reply , as i feare many a fox doth in his bosome ; thus indeede you haue heard it sayd of olde , but those times were plaine , and iethro a simple meaning olde man. a beaten politician of our times , learned in the wisdom of newer state , & acquainted with the mysteries of the market , that knows how to improue things to the best , for his owne time and turne , and to let the common body shift for it selfe , would haue proiected moses a farre more commodious plot , after this or the like manner : now you haue offices to bestow , a faire opportunity in your hand , to ma●e your selfe for euer , to raise your house , to pleasure your friends , eie●h●r proclamime it openly or secretly , set it abroach by some meanes or other , see who bids fairest , waigh the sacrifices , chuse the men of the best and greatest gifts . oh gall of bitternesse ! oh root of all euill to church and common-wealth , when authorities and offices of iustice shall be bought and solde , as with a trumpet or drum to the candle or outrope . the partic●lar branches whereof , when i seriously consider , i wonder not that christ with s●ch zealous seuerity brake down the bankes , and whipt out the chapmen ●ut of the temple : nor that peter with such fiery indignation banned simon and his money . for if such ●en & money perish not , kingdoms and churches must perish , and both ciuill and ecclesiasticall courts will soone prooue dens of theeues . whose soule bleedes not to see mens soules bought and solde , like sheep at the market to euery butcher ; of this you lawyers ●uch complain against the clergy men , for bying of ●enefices : which you might doe the more iustly , if your selues were not often the sellers of them . i would the fault rested onely in benefices , and reached not into offices and ciuill dignities . indeede that kinde of purchase we cal not simony , it may from his other name be fitlier stiled magick , for by i know not what kinde of witch-craft , men sinne by leaue and law in these ciuill purchases . the lawes and statutes prouided for the remedie of the euil in som cases , tolerating it in other , and the practise by meanes of this allowance growing intolerable . some of thē ( as the world reports ) offices for life & at pleasure , amounting to the rate of lands and inheritances . i am not ignorant of the distinction of iudicature , trust and paines ; but are they not all offices of iustice ? doe they not prepare to iudicate , and lies it not in them to guide or misguide , to hasten or delay iustice , &c. which how can they freely giue , which buy dearely . doth not bucer deale faithfully with his soueraigne ? offices are not liuings and salaries , but charges and duties : not preferments for fauourites ; but rewards of deserts , &c. doth iulius , ●ustinianus , or theodosius their lawes giue allowance to any ? see then how prouidētly iethro prouides against this hemlock-root of iustice ? out of whose prouiso i conclude that which augustine saw in his time , and deere experience confirmes in others : that such as prouid themselues places , and are not prouided for them ; come into them , and execute them , not with a minde of doing good , but domineering ; not of prouiding for others welfare , but for their owne turnes . le● vs pray , that if it be possible this fault may bee forgiuen and amended . and not this onely ; but another neere of kinde to this , met withall in the very next clause of my text , among all the people ( mical hagnam ▪ ) where iethro restraines not moses to his owne familie , to any particular tribe , or to the richer sort : but requires this freedome , as well as the former circumspection . generality and impartiality being requisite to the good being of a choyce : and limitation and restraint the very banes of election ; yea , contradictions to it . as if one should say , you shall chuse amonst twenty , but you shall chuse this or that on● : doth he not in effect say you shall not haue your choyce ? will a man when hee goes to market be confined to any shop or stall , if hee meane to prouide the best ? how grossely is the countrey wronged & befooled , cheefly in the choyse of such , as into whose hands they put their liues and lands at parliaments , by a kinde of conge defliers , vsually sent them by some of the gentry of the shires , perswading ( if not prescribing ) the very cople they must chuse . thus haue we seen naturalls tied to a poste with a straw , which they durst not breake . this text bids you know and stand fast in your lawfull liberties of election , which that you may not abuse , i come to the second part of the text. the second part. it teacheth you how to order and direct it by these foure markes following : which ireckon as foure supporters of the throne of iustice , not altogether vnlike to those foure in christs throne , so often mētioned in the old and new testament , which being properties of angels , are symbolls both of magistrates and ministers . these foure whosoeuer is compounded of , is a man after gods own heart , and a starre in his right hand . hee that wants any of them , is but a blazing comet , how high soeuer hee seemes to soare . these will not onely serue for the triall of such as are candidati , and to bee chosen : but also of such as are inuested and already in place to approoue or reprooue their condition . and for this end and purpose , let vs vse them this day , as foure waights of the sanctuary , whereunto whatsoeuer officer heere present , from the iudges to the bayliffes , shall not answer : this text ( as the hand-writing on the wall ) shall say vnto him from god ; thou art waighed in the ballance , & found too light , and thine office ( at least ought to be ) taken from thee . the first character or weight abilitie . the first and prime marke is abilitie ( anishi chaijl ) . so our new translation expresseth it well in a comprehensiue word , and so i finde it in scripture signifying and comprising all the seueralls that belong to facultie or abilitie : whereof i number first three complementall for conveniencie ; secondly , three substantiall and of necessitie . first chaijl includes strength of body and manhood , such as inableth ●hem for riding , going , sitting , watch●ng , & industrious execution of their 〈◊〉 : such as the scripture commends in caleb at fourescore and fiue , ●nd stories in vespatian , our alfred , hardicanutus , ironsides , &c. which our straight buttoned , carpet and effeminate gentry , wanting , ●annot indure to hold out a forenoon 〈◊〉 afternoone sitting without a to●acco baite , or a game at bowles , or ●ome such breathing to refresh their bodies and mindes , little acquainted with the tediousnes of wise and serious businesse : woe to the people ( saith salomon ) whose princes are children and eate in the morning ; and blessed are ●he people whose gouernors eate in time and for strength . eccles. . secondly , neither is wealth to be excluded : that diana of the world , which it onely accounts abilitie , and calls it opes & potentia , which yet is better called value then valour , yet may it concurre to make vp that which our law terme calls mieulx vailiant ; and though at the beame of the sanctuary money makes not the man , yet it adds some mettall to the man. and besides there is some vse of these ●rappings to the common sort , ad populum phaleras , which taught agrippa to come to the iudgement seat with pompe , state , and attendance like that of our sheriffs not to be neglected , as that which procures some terror and awe in the people : which alexander well aduised of , left his gigantique armour behinde him among the indians , and vsed more state then at greece . yet remembring that these complements without the substance are but empty gulls and scarbuggs of maiestie , the sophistry of gouernment , as one calls them : and as zachary the prophet saith , the instruments of a foolish gouernour . and such as ieremie derides in shallum the sonne of iosia , thinkest thou to rule because of thy large building , cedar seeling , painted with vermilian , did not thy father prosper when he did execute iudgment and iustice ? which is indeed the truth & substance , th' other but the flourish . thirdly , i exclude not birth and blood , which many times conveyes spirit & courage with it , blessed is the land whose princes are the sonnes of nobles . eagles produce eagles , and crowes crauens , yet regeneration & education often corrects this rule : and experience tells vs , that cottages and ploughs haue brought forth as able men for the gowne & sword , as pallaces and scepters . gideon came out of the poorest of the familie of manasse , and he the least in his fathers house , a poore thresher . dauid was taken from the sheepefold &c. yet both mighty men of valour , and speciall sauiours of their people : and the wisdome of some of our neighbour natiōs is much to be commended in this , that if they discerne an excellent spirit & facultie in any man , they respect not his wealth , or birth , or profession , but chuse him into their magistracie and weighty imployments . but these three are but of the by and well being , the three following of the maine & essentiall to magistracy , all comprised vnder the word cha●l , as first wisdome and experience , which the preacher tels vs is better then strēgth , either of body or estate . and of this abilitie moses expounds this word in his practise , deutr● . . . which is a good commentary vpon his fathers aduice . and indeede without this what is a magistrate , but a blinde polyphemus , or a monster without an eye . if hee want either skil in the lawes , or obseruation of his owne , must hee not bee tutored by his clarke , as it often falls out ? or shall hee not bee misled by some counsellor , crossed & contradicted by euery stander by , that shall tell him this you cannot do by law , or i take it you are besids your book . the second is strength of mind , to gouerne and manage passion and vnruly affections , which he that weilds at will , is stronger then hee that subdues a city and conquers a kingdom , to beare and forbeare , and to order the mutinous perturbations of the minde , is that abilitie which the grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . very requisite in a iudge , who must not suffer his affection to disquiet his iudgement and vnderstanding , in rising at the first complaint ; nor at any accident or present miscarriage of either party , suddenly occasioned , which is collaterall to the cause , and impertinent to the question , but hee must bee patient and meeke towards their personall weakenesse . likewise long-minded , to endure the rusticity and homelinesse of common people in giuing euidence after their plaine fashion and faculty , in time , and multitude of words , happily with some absurdities of phraise or gesture , nor impatient towards their foolish affected eloquent termes , nor any thing else whereby the truth of their tale may be ghessed at . lastly and principally , i vnderstand with the geneua translation , that fortitude , valour and magnanimity , which we call courage and spirit ; typified in iudah the law-giuing tribe , whose emblem or scutchion was the lyon couchant , that sits or lies by the prey without feare of rescue , that turnes not his head at the sight of any other creature , prou. . which salomon symbolized in the steps of his throne adorned with lyons : the athenian iudges by sitting in mars-street . some thinke that from this vertue constantine was termed reucl. . the churches male or man-child : others apply it to luther : others to christ , the true lyon of iuda and though i regard not the salick law , because the god of spirits hath often put great spirits into that sex ; yet i mislike not theodorets obseruation vpon that in leuiticus , where the ruler for his sin is enioyned to offer an hee goat , the priuate man a shee-goat . the male suits the ruler best , and the female the ruled . this ability is so requisite , that it is often put for the onely qualitie , as if this alone would serue , as in moses charge to ioshua , and dauids to salomon . and experience hath taught , that where this one hath abouuded , though the other haue been wanting in some magistrates : they haue done more good seruice to their country , then many others who haue had som tolerable measure of the rest , but haue failed onely in this . had not the principall posts of an house need to be of hart of oake ? are rulers & standarts that regulate othe● measures , to bee made of soft wood or of lead , that will bend and bow● pleasure ? doe men chuse a startin● horse to leade the teeme ? had no th● neede be of dauids valour , and san●●sons courage● that must take the 〈◊〉 out of the lyons mouth , and rescu●● the oppressed from the man that 〈◊〉 too mighty for him ? had not he nee● to be of some spirit and resolution that must neglect the displeasure and ●●ownes , reiect the letters and suits o● great men and superiours ? it is incredible to those that kne● it not , what strength great men wil● put to ( especially if once interested for the vpholding of a ' rotten ale● house , countenancing of a disordere● retainer , &c , the resistance whereof 〈◊〉 quires it not some spirit ? had not th● braine neede to be of a strong constitution , that must dispell and dispers● the fumes ascending from a corrup●liuer , stomacke , or spleene ? i mean the clamorous , rumours , and sometimes the flatteries of the vulgar , which often intoxicate able men , and make them as weake as water , yeelding and giuing as pilate , when hee heard but a buze that he was not caesars friend , and saw that in dismissing christ , he should displease the iewes . what heroycal spirit had he neede haue , that must encounter the hydra of sinne , oppose the current of times , and the torrent of vice , that must ●urne the wheele ouer the wicked ; especially such roaring monsters , and rebellious chora's such lawlesse sons of belial ; wherwith our times swarm , who sticke not to oppose with crest and brest , whosoeuer stand in the way of their humours a●d lusts ? surely , if lethro called for courage in those modest primitiue times , and among a people newly tamed with aegyptian ●okes : what doe our a●dacious and fore-headlesse swaggerers require ? our lees and dregs of time ; not vnlike to those wherein god was faine to raise vp extraordinary iudges , to smi● hip and thigh , &c. what atlas shall support the state of the ruinous and tottering world , in these perilous ends of time ? for all these fore-named purposes , how vnapt is a man of a soft , timorous , and flexible nature ? for whom it is as possible to steere a right course without sweruing to the left hand or right , for feare or fauour , as it is for a cock-boat to keep head against wind and tide , without helpe of oares or sailes : experience euer making this good , that cowards are slaues to their superiours , follow-fooles to their equals , tyrants to their inferiours , and winde-mills to popular breath , not being able to any of these to say so much as no. wherfore this text proclames and speakes , as gedeon in the eares o● all the faint-hearted . whosoeuer i● fearefull and timorous , let him depart from mount gilead , and there departed twenty thousand ; and yet god the second time , out of the remnant , viz. ten thousand , defaulks all the lazie persons , and reduced that huge army to three hundred able persons . it were excellent for the cōmon-wealth , if such a substraction might bee made : and the weake-hearted would resigne their roomes to able men . for what haue seruile cowards to doe with the sword of the lord , and gedeon , with god and the kings offices . on the contrary , it sayth to all men of ablity , as the angell to gedeon , the lord is with thee thou mighty man of valour , goe on in this thy might to saue israel , &c. what is our office that are ministers , but as gods trumpetters and drummers to encourage , hearten & put life in those that fight his battles and doe his worke . by the vertue then of this my text , i say to euery good-hearted magistrate , proceede and goe on from strength to strength . and if any aske mee , who then is sufficient for these things ? or where shall we get this strength , that are but flesh and bloud , and men as others ? i answere with iob , siluer hath his veine , and gold his mine where it is found , i● 〈◊〉 is taken out of the earth , and brasse moulte● out of the stone , but the place of this ability is not to be found in the land of the liuing . nature saith it is not to be found in me , wealth and honor sayes not in me : it is fals ly said of cato and fabricius , that the sun might sooner be stayed or altered in his race then they in the course of iustice. the stou●est ●nd the richest wil yeeld . but dauid t●lls his sonne salomon on his death-bed , where hee shall finde it . th●●e o 〈◊〉 , is greatnesse and power , 〈…〉 the head of all riches ; honor and 〈…〉 hands , it is in thee to 〈…〉 , &c. this god hath taught dauid to breake a bow of steele with his hands : it is hee that looseth the coller of princes , girdeth their loines , & vngirdeth them again , befooles the counsellor , the iudge & the spokesman : he it was that made the shooes of ioseph as strong as brasse , ieremiah as a wall of brasse , calch as strong at fourescore and fiue as at forty ; if sampsons haire be off , and god depar●ed from him , he is ●s other men , and ●he can strengthen him againe without his lockes at his pleasure . if any man want wisdome or strength , let him pray , and hee can make him wiser then the children of the east , and stronger then the anakins : wherefore bee strong in the lord , faint not , be not weary of well-doing , for feare of opposition and crossing : though in rowing this ship , the windes blow , and the seas rage , christ can straight send and halcion , and set it on shore . it is the fault of many christian magistrates , euer to be complaining and groning vnder the burthen : as if ease and dilicacie were to be sought for in gouernment . what if there be a lyon in the way ? the righteous is bolder then the lyon : what if thou bee weake ? is not god strength ? and doth not hee perfect his strength in our weaknesse ? what if there be many opposites in the way ? true courage is strong as death , and will trample all vnder feete without resistance . yea , but what if an host come against thee , and as bees encompasse thee ? true faith sees more on gods side then against him , euen guards of angels , as plainely as men doe the sheriffs halberts , and doubts not , but in the name of the lord to vanquish them all . one concluding place for all , out of a preachers mouth , that knew what he said , wisdome strengthens one man more then twenty mighty potentats that are in a city , he that feareth god shall come foorth of all dangers . whence by way of passage , note that the next point of the feare of god , is that which giueth life to the fore-going , and to the two following also : and is placed in the text , as the heart in the body , for conueying life to al the parts ; or as a dram of muske , perfuming the whole box of oyntment . fearing god. iethro must be vnderstood not of the poore bastardly slauish feare , which depraued nature hath left in all : nor of any s●dden flash of feare wrought by word or workes , such as foelix , balshazzar & caligula were not voyd of , and yet neuer the better magistrates : but such a filiall feare , as faith and the assurance of gods loue and saluation breeds ; such as awed ioseph , cornelius , dauid , &c. this is the feare required by iethro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae parit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , godlines which breedeth an heedfulnesse in all our wayes and actions . without this feare of god , what is ability but the diuels anuile , wheron he forgeth & hammereth mischiefe ? what is wisdome but subtilty ? what is courage vnsanctified , but iniustice ? wherin is such skill in the lawes commonly employed , but in colouring and couering bad causes and persons , & in making the lawes a nose of wax to priuate ends ? other men haue other bits and restraints , but men in authority , if they feare not god , haue nothing else to feare . wherefore christ ioynes thē well in the vnrighteous iudge , that hee feared neither god nor man. if hee be a simple coward , he feares all men , if a man of ability , he feares none at all . what are the nerues and sinewes of all gouernment , the bondes and cōmands of obedience , but an oath ? and what are oaths to prophāe men , but as sampsons cords , which he● snapt asunder , as fast as they were offered him . the common sort of our people count the oaths that men take when they take offices , no other then formall : so they distinguish them ( a strange distinction ) from other oaths of contract , and dally with them accordingly . they discerne god no more in oaths , then christ in the sacramēts : and therefore take them , and breake them rashly and regardlesly , which when they haue done , the diuell enters into them , as into iudas ; & runs them headlong into all periurd courses : which makes the land to mourne for the contempt of oathes , and neglect of duties . what is the ground of all fidelity to king & countrey , but religiō ? welfare constantinus his maxime , he cannot be faithfull to mee , that is vnfaithfull to god. why then , what are oathes for athests and papists , other then collers for monkies neckes , which ●lip thē at their pleasure ? such neither are nor can be good subiects : muchlesse good magistrates . papists wil keepe no faith with protestants , let protestants giue no trust to papists though they swear vpon al the books in the world. finally , what is the principal scope of magistracy in gods intention , whose creature and ordinance it is ; but to promote his glory , countenancing the gospell & the professours of it , safe-gard of the church and common-wealth , the first & second table , & principally the two former . now for all these , cheefly for the cheefest , what cares a cato or a gallio , who beares the sword in vaine for god and his ends ; who neuer minds any thing but his owne cabinet , or the ship of the common-wealth at the best : for the other , sincke they swim they , all is one to him , he tooke no charge , nor will he take notice of them . wherefore i conclude , that the feare of god is the principall part , as of my text , so of a good magistrate , whom christ calls a ruler in israel , paul gods minister and sword-bearer : yea , the very forme and soule of such an one : yea , it troubles mee to make it , but a part which salomon cals the whole of a man , especially such a man who is sent of god , for the praise of the godly , and the punishment of euill doers . in which respect being the maine of my text , giue me leaue to giue you a short character of such a magistrate , as this quality will make him , where euer it is found in any good latitude . hee is one that came into his place by gods doore , and not by the diuels window : when he is in , he eyes him that is inuisible , euen god in the assembly of gods : and therefore sits on the iudgement seat in as great , though not in so slauish a feare of offending , as olanes vpon the flead skin of his father sylannes , nayled by cambyses on the tribunall : or as a russian iudge that feares the boiling caldron , or open battocking : or the turkish senate , when they think the great turke to stand behind the arras , at the dangerous doore . who hath alwaies , ( as god enioyneth , deutro . 〈◊〉 . . ) a copy of the law of his god before him , and reads it all the dayes of his life , that he may learne to feare the lord his god , and to keep the cōmandement without turning aside , either to the right hand or left . if at all he be glad of his place , it is not as a chaire of honour , or frame of commodity , nor sword of reueng : but only as a meane of furthering his reckoning , and pleasuring his countrey . for his oath , he remembers it , and trembles , lest if carlesly he transgresse it , the winged flying booke ouertake him before he get home : if he cut but the skirt or lap of iustice , his heart smites him with a priuy pinch , till he sets all right againe with god and man. hee dares not so much as by countenance offend any of gods little ones , nor afford a good looke to a varlet , nor yet so to respect their persons , ●s to wrong their cause , for he knowes all these to be abhomination to his lord , into whose hands he dreads to fall as knowing him a consuming fire , and one that hath prouided tophet for princes . when an vnlawfull suit is commenced by power or by friendship , his heart answers ( if not his tongue ) with iob : how shal i doe this , and answer god when hee comes to iudgement . as for bribes , hee dares not looke on them , lest they blinde his eyes before he beware : such pitch he dares not touch , nor receiue into his bosome , lest it defile him in the open sunne , if tendered in closet or chamber , he feares the timber & stones in the wall would be witnesses against him when he comes in court , he fixeth his ey● , neither before him on that person , nor about him on the beholders , nor behind him for bribes , but vpward on god : generally considering that christ is lord paramont of all courts of iustice , and that now his father hath resigned all iudgement into his hands . hee stewards all to his content , promotes his profits without wrong to the tennant . looks so to the church , that the common-weale receiue no detriment : and so to the common-wealth , as the church shall surely flourish : so countenancing the seruants of god , that hee wrong not the worst worldling : maintaines piety , and neglects not equity : keepes his house well , but his church better : in frequenting whereof , he with his family are presidents to all the hundreds where hee dwells : and in a word , doth as much good by his example , as by his authoritie . this is the godly man , whom the lord chuseth and guideth , whose praise and reward is of god : which dauid hauing found true in his life , a little before his death , recordeth to al ages . the spirit of the lord spake by me , and his word was in my tongue . the god of israel spake to me , the strength of israel sayd , thou shalt beare rule ouer men , being iust , and ruling in the feare of god. euen as the morning light when the sunne riseth , the morning , i say , without clowds , so shall mine house be , and not as the grasse of the earth is by the bright raine . for god hath made with mee an euerlasting couenant , perfect in all poynts and sure . let the diuell & the world storm and burst with enuy , one of these is worth a thousand of the common sort , though men will see no difference , but say ; are not all honest and sufficient men ? let men talke of their quiet and peaceable neighbours , and good house-keepers , good common-wealths men : though these be good things , yet if religion com not in , as a number to make them of some value , they are but all as cyphers in gods account now if god thinke so meanely of these , who are either meere ciuil and politique men , or idle pleasurable gentlemen , what reckoning doe we thinke hee makes of such prophane vncircumcised vice-gods ( as i may in the worst-sense best terme them ) that sell themselues to work wickednesse ? that giue themselues to all good fellowship ( as they call it ) and to all excesse of riot ( as the apostle calls it ) and that hate to be reformed : such i meane as hold religion a disparagement to gentry , and feare nothing more , then to haue a name that they feare god , who thinke when they haue gotten an office , they may swear by authority , oppresse by licence , drinke and swill without controll . what shall i say of such ? are these gods , and children of the most high , or the charracters of his most holy image ? diuels are they rather , then deputies for him , imps of his kingdome , farre better becomming an ale-bench , then a shire-bench , and the barre , then ● iudgement seat . but what shall i say to such mock-god-like esau's● shall i take vp the words of moses : if thou wilt not feare this glorious name , the lord thy god , i will make thy plagues wonderfull , and of great continuance : or those of dauid , which perhaps will fit them better and these times of imminent changes , they know not , and vnderstand nothing , they walke in darknes , albeit the foundations of the earth be mooued : i haue sayd ye are gods , but yee shall die like men , and fall like others . or wil they suffer the prophets exhortation , who art thou that dreadest a mortall man , whose breath is in his nostrils , whom the moth shall eat like a garment , and the worme like wooll : and forgettest thy maker , that hath spred the heauens , laid the foundations of the earth , that giueth the first and latter raine , that hath set the bounds to the sea , &c. or will they heare salomons end of all ? feare god , that will bring euery secret to iudgement : or a greater yet then salomon , feare him that is able when he hath killed the body , to destroy the soule also in hell fire for euermore . well , the lord cause them to heare , that hath planted the eare : and plant his feare in their hearts where it is not , increase it where it is , that there may bee more holy magistrates , and that the holy may yet be more holy . and then we hope the other two properties following will more abound , and we shall spend the lesse time and labour about them : for men fearing god truely , will be also men of truth . without which , shew of religion is but lying vanity : a glorious profession , but plaine hypocrisie : and courage , if it bee not for the truth and in the truth , is but either thrasonicall audacity , or wicked impudency . and therefore this character added to the former , ioynes those which are in the forme of iurates , and ought to bee in all offices , good men and true . this stile , men of truth , admits two interpretations , both compatible with the text and theme . a man of truth is either a true israelite , a true nathaniel voyd of guile , as truth is opposed to hypocrisie , or else a louer of the truth , as truth is opposed vnto falshood . one that in particular cases , suites , & controuersies betweene man & man , counts it his honour to sift out the truth , maintaine the truth , stick to it , not suffering himselfe to be misinformed by tale bearers , prompters and sycophants : nor misled and peruerted by the false pleading and colouring of consciencelesse counsellors : but brings iudgement to the ballance and rule of righteousnesse , & delights ( as the hound doth naturally in senting out the hare ) to search and trace out the truth , out of all the thickets and dens of iuggling & conueyance , labouring as much to boult it out by examination in hypothesi , as the philosophers by disputations in thes● : being of his temper that worthily sayd , plato is my friend , socrates my friend , but the truth is my dearest friend . or like iob , who couered himselfe with iustice ▪ & to whom iudgement was as a robe & crowne , who when he knew not the cause , sought it out diligently . and for this purpose , a man of truth keeps men of truth about him : and with dauid , abandons all lyers out of his houshold : whereas of a prince that harkneth to lies , all his seruants are liers . and of such iustice , which is in truth and for truth , i say ( as of old it was sayd ) neither the euening nor the morning star equalls it in brightnesse . but withall , i must complaine as o● old , that truth is fallen in the streets , and vtterly perished from among men , iudgement failes and stands a farre off , equity enters not . the cōmon trade of the times , being to weaue hes in all cases , esepecially against the true seruants of god. and the common weaknesse of the times , to receiue the slāders which are broa●hed and bruited by tongues set on fire from hell : so that he that refraines from cunning , makes himselfe a prey , the latin whereof was all that lewis the eleuenth would haue his sonne to learne : and is al● the policy that most ●udy and practise : insomuch that the common by words are , that when men sweare by faith and truth , they swea●e by idols that are not , names they are and notions , things they are not , nor substances : iewels they are but such as vse them ' die beggers : honourable ladies and mestresses they are , but such as follow them close at the heeles , may haue their teeth dashed out of their heads . well , let deceiuers thus deceiue themselues , let cunning heads and glozing tōgues make as much as they wil of tiberius his art , or the diuels rather , the father of the art , of dissimulation . in the end they shall proue it to bee most pernicious to the students and masters of it . let the children of truth iustifie their mother , which hath the reward of honour in her right hand , and of wealth in the left . and if it should be attended with hatred and crosses for a time , yet hee that is amen , the true witnesse , yea truth it selfe , will reward them in th● end : when he shall shut out with the dogs , all such as loue and make lies ; with whose exhortation i close vp this lincke , and knit with the following , buy the truth and sell it not , which hee that meanes to doe must be a true hater of couetousnesse , else will salomans seuerall prouerbs meet in him . the wicked giues heed● to the false lip , & the lier to a naughty tongue . he taketh the gift out of the bosome to wrest iudgement . acceptation of gifts proue commonly preuaricatiō to the truth . it is impossible to be a champion to truth , & a slaue to mammon : but hee must loue the one and hate the other . it is best therfore to hate the worst , yea the worst of al vices incident to magistracy : the root of all euil , which if it be not rootod out of the magistrates heart , it alone will poyson all the three former qualities required in him . neither strength , nor religion , nor loue of the truth , shall bee able to preserue him from enchauntments of couetousnes . which being an inordinate loue of money , an euill concupiscence of hauing more then god hath alotted , or a lawfull course affoordeth : is such a kinde of idolatry , as transformeth the worshippers of this golden calfe into idolls themselues , making them to haue eyes that see not , eares that heare not : only leauing them hands to handle that which peruerteth the eyes of the wise . it bores out their eyes , and maketh them as blind as euer was sampson and zede●iah . eyes you know are tender things , and small motes annoy them , euen handfulls of barley and morsels of bread make such men to transgresse : and a drams waight iniected , encline the golden scales of iustice to win●● side they please . there is such a strange bewitching power in bul●ams deceiptfull wages , that he that will admit them for iustice , shall soone take them for iniustice , if the right hand be full of bribs the left hād must be full of mischiefe . the diuell as well as the briber laieth his hookes in this sharp , whereof he that is greedy , & will needs be rich , falleth into his snare , and many other ●oysome lusts , which sinck men into perdition , peirceth their soules with sorrow , their names with reproach ● cause them to swerue from the truth ▪ and make shipwracke of a good conscience : eue● the most precious things are vile and cheap in his eyes : to whom money is deare , he will not sticke with ahab to sell euen himselfe to worke wickednesse for the compassing of that his soule loueth and longeth after . but thou oh man of god flie these things , and hate couetousnes with a perfect harred . hate 〈◊〉 as ammon did thamar , first thrust it out of thy hart , and shut & locke the doore after it . secondly , let thy behauiour and conuersation be auerse and strange from the loue of money . let all sordid and ff●●hy●u●re he abhominable : all ill gotten goods exeerable ▪ let them stincke in thy nostrils , as ill as vespatians tribute of vrine . shake thy lap of bribes with nehe●●miah consider as bernard 〈…〉 eugenius , how the ●eople may grow rich vnder thee , & not thou by them . remēber the end of b●b●ms wages , and of iudas his bag . and wish with damianus rather to haue gehazies lepry , then his curse intailed to thee and thy posterity , & inheritance after thee : fretting thine estate as a canker and moth , consuming your flesh as fire , and crying in the eares of the lord of hosts for vengeance . but what doe i making my selfe ridiculous to this olde doting couetous age of the world : this thame only made the pharisies laugh at christ his w●es , because they were couetous : and so doe they serue all our cauears against couetousnesse , applauding themselues and laughing in their sleeues , when they behold their bag● in the chest , and their lands from of their turrets , saying to themselues , what is a man but his wealth ? what is an office but the fees ? there is a text in esay , that if paul had the preaching of it , hee would make euery groping and griping falix to tremble , i meane such as the scripture termeth roring lyons , ranging beares , horse-leeches , wolues , deuouring all in the euening , and leauing none till the morning : as well iudges that iudge for reward , and say with shame , bring you ; such as the country calls capon-iustices : as also such mercenary lawyers , as sell both their tongues and their silence , their clients causes and their owne consciences : who only keep life in the law , so long as there is money in the purse ; & when this golden streame ceaseth , the mill stands still , and the case is altred : such extorting officers of iustice , as inuent pullies and winches for extraordinary fees , to the miserable vndoing of poore suitors : such false periurd sheriffs , stewards of liberties and their deputies , as for money falsifie their charges : such corrupted iurates and witnesses of the post , which are as hammers and swords , and sharpe arrowes in their bretherens hearts : such cheese-bayliffs and lamb-bayliffs , as vex the poore countrey-men with vn●●ist summons to the assises & sessions , with the rest of that rabble . these muck-wormes of the world , which like the gentles breede of p●trefaction , & beetles fed in the dung , relishing nothing else but earthly things : thinke there is no other godlinesse but gaine , no happines but to scrape and gather , to haue and to hold . let such consult shame to their houses : let such make their offices as easting nets for all fish that come : till they get the diuell and all : let them heape vp treasures of wickednesse & treasures of wrath withall . but where there is any feare of god and loue of the truth , let iohns counsell preuaile with them , to bee content with their due wages : let paul perswade them , that godlinesse is ga●●e with contentation : salomon , that gods blessing maketh rich , and adds no sorrow therewith : so shall they follow ●ethro's aduice the better , and proue compleat magistrates & officers : men of courage , men of religion , men of truth , hating couetousnesse , these are the foure cardinall vertues of magistrates , of which if all were compounded ; and were as ominent for them as for their place : and did ( as the great dictator of reason speakes in his politicks ) as far exceede the vulgar sort in those heroycall vertues , as the statues of the gods , the statues of men : then would people become voluntary subiects , put the scepters into their hands , and the law of commanding and obeying become easie , things thought irreparable would easily be reformed . the third part . but before i come to make vse of what hath beene sayd , let mee , as the third part of my text , and the distribution of magistracy requires , tell you to whom all this hath beene spoken : not to iudges and iustices of peace only , as i feare most haue imagined in hearing it : but to al from the highest and greatest , to the lowest & least instrument of iustice , from the gouernour of the thousand , to the centurion , from him to the tithing-man or decinour . to the which ancient diuision of the iewish cōmon-wealth , our platforme agrees in substance . their sanedrim or senate of seuenty , to our parliament , counsell-table , starr-chamber , exchequer-chamber , &c. our iustices of assises in their circuit , and iustices of peace in their general commission or dominion , & high sheriffs in their shires , answering to the rulers of thousāds . our iustices in their seuerall diuisions , iudges of hundred courts and turnes to their rulers of hundreds , to whom i may adde high constables in their places , our court-leets , and court-barons , to the rulers of fifties ; to whom i add ordinary constables in their offices , our cheefe pledges , tything-men or deciners , to their rulers of tens . now all these iethro meanes , and speakes of euery one of them in their station and degree , conceiuing the common-wealth , as an instrument not well in tune , ●but the lest of these strings be false or naught . contrary to the common and dangerous opinion of the vulgar , who to their owne iniury thinke & say , that it matters not for petty officers , constables and bayliffs , &c. though they be of the lees and dregs of men ; nay , they hold that for some offices , it is pitty any honest men should come into them . alas , alas , the more subiect to tentation & vice it is , the more needfull it is that none other should haue them . oh but ( say they ) a good iudge or iustice may help all ; they erre & are deceiued ; it is no one beame , though neuer so bright , that enlightens all : it is not the light and influence of the fixed starres , though the greatest and highest , but of the sun and moone , and the lowest and neerest orbs that gouerne the world . it is the ground-wind , not the rack-winde , that driues mills and ships . it is the ciuill , as in the ecclesiasticall body : if bishops be neuer so learned , and the parishi●nall minister negligent , worldly , proud , or blind sr. iohns , the people perish for want of vision . what can the superiour doe , if the inferiour informe not : what can the eye doe , if the hand and foot be crooked and vnserviceable ? yea , not onely if such as be organs of iustice , such as haue places of iudicature : but if the media and spectacles of the sense will yeeld a false report , how shall the common sense make a right iudgement ? if pl●aders and attourneyes will colour and gloze , if the clarkes and pen-men make false records , may not any of these disturb or peruor iustice ? if the least finger or toe of this body be distorted , i meane iaylor or sergeant , or any other that should execute iustice , be remisse and slacke , then must the dutch-mans prouerb be veryfied , looke what the bell is without the clapper , such are good lawes and iudgements without d●e execution . thus we see in this curious clock-work of iustice , the lest pin or whee●e amisse may distemper & disorder all : but if care were had to frame all ●hese parts of the building according to the plat-forme of this skilfull architect , what an absolute ●armony of the parts , what an exact perfection of the whole ; yea , what golden times should we liue to see ? hearken o yee mountaines and little hills , you rulers of thousands , you rulers of tens , you reuerēd sages of the lawes , you worshipfull knights and gentlemen of the countrey : yee listen to this charg of iethro : ye of the meanest place of the common-welth , weigh not things nor persons at the common beame of custome & opinion , but as the golden standart of gods sanctuary , with these goldsmiths waights of my text : which if i shall perswade you to doe , i feare that wee must say with the psalmist , that sonnes of men beni-adam , yea the cheefest men beni-ish , to be layed vpon the ballance , will bee found lies and lighter then vanity : heere money will not make the man , nor craft carry it away . euery nabal of mount carmel , nor euery achitophel may not bee admitted . this text saith to euery timorous , prophane , falseharted , couetous person , as samuel to saul , god hath rent thine office from thee : and bestowed it on thy better : or as the scripture of iudas , let another more worthily take his place : if this order & rule of triall might take place , how many would bee turned out of commission ? how many would bee effici● perdae ? how would benches & shire-houses bee ●hinned ? as for this present , to the which god hath called me to speake ( for if i had called my selfe , i could not , nor durst not speake ) giue me leaue without offence , to speake that plainly and openly , which i conceiue inwardly : when i haue come into the shire-house , sometimes to obserue the state of it : it hath presented it selfe to my view , not vnlike to that image of dan●el , or picture in horace , or table of the popes of rome , which for memories sake i reduce to these two disticks ex auro caput est , argentea brachia , vēter aeneus , admisto ferrea cruraluto diuino capiti , ceruix humana , ferinus assuitur truncus daemonijque pedes . the head of gold . and with such honourable iudges god hath vsually & for a long time blessed this circuit . if i had euer heard other of these present , i durst not giue titles , lest my maker should condemne me : yet being vnknowne to me but by fame , which hath spoken all good : i desire you to proue and weigh your selues by iethro's weights , and accordingly to haue peace and approofe in your owne consciences , before the iudge of all iudges . the shoulders of siluer . a worthy bench , yet mingled with som drosse , and not so refined as i haue knowne and seene it , like the skie in a cleere euening , bespangled with bright stars . many such there bee at this present , god be praised , religious & able iustices and so many , as i beleeue , few other benches are furnished withall , yet in this siluer i feare some drosse , some whose skill & ability the countrey doubts of , being conceiued to be either so simple or so timorous , that they dare meddle with none that dare meddle with them : or else so popular they will displease none . the diuell himselfe they say may keepe an ale-house vnder their nose . others whose religion they call into question , at lest for the truth , and for the power of it : vnlesse religion may stand with common swearing , with drinking , with familiarity with papists & recusants , with vngouerned and vngodly families , voyd of all exercises of religion , fraught with spirits of the buttery , ruffians , ale-house hunters , and such as are the sin-tutours and sin-leaders to all the countrey about them , i hope there bee but few such , i could wish there were none at all . the brest and belly of brasse , the strength of the countrey , in which ranke i account the great inquest , iury-men and constables , of which number how few make a conscience to present disorders according to oath , or that know and regard the bond of an oath ? the legs and feet of iron and clay , or mire . indeed the very mire & dirt of the countrey , the bayliffs , stewards of small liberties , bum-bayliffs , laylours , &c. if beelzebub wanted officers , he needed no worse then some of these : what misteries haue they to vex the poore countrey-men with false arrests ? and by vertue of that statute tying euery free holder of forty shillings per annum , to attend the assises , but i list not to stirr this sediment of the countrey too vnsauoury to be taken vp in a sermon . oh that some iehosophet would 〈◊〉 & reforme , or that you iudges in th●se your dayes of visitations , wold redresse some part of these greeuances , and reduce all to this ideae of lethro's which indeede would make an heauen vpon earth amongst vs. an vtopia i feare some will say , too good to be true , obiecting to me as to cat● , that he not discerning the times hee liued in , looked for plato's common-wealth in the dreggs of romulus . and so that these magistrates thus limbed ou● , might be found in moses golden age of the world , but not in these lees of time . to which i answere , that if iethr● were now to giue aduice , hee would double the force of it : if dauids r●a●son bee true , it is now high time for god to worke , for men haue destroyed his law. was there euer more 〈◊〉 of courage then now , when sin 〈◊〉 audacious ? of truth , when 〈◊〉 ? of religion , when hypocrisie & i●iquity ? of contentation , when the 〈◊〉 of the world so abounds ? the onely way to repayre these ruines of the dying world is to renew gouernmēt to the primitiue beauty of it : the f●ce whereof i haue now shewed in this excellent mirrour or looking-glasse : so you goe no● away , and forget both the comlinesse and sports it hath shewed you , but wash and bee cleane , and such as it would haue you to bee . there being nothing else remaining ●o your perfection , & the peace of the common-wealth , but this one item following in my text , requiring assiduity and diligence . let ●hem iudge the people at al times , &c ▪ a most needefull 〈…〉 in times that loue ease and priuate employments , with neglect of publique , sitting in the gate is perpetually needefull . diligence in hearing and ending ca●ses would preuent that greeuance of delayes , which occasioned iethro his discourse . how doe you thinke it would haue affected him , to haue seen six or seuen i haue heard sixteene sums set vpon one suit . these our english delayes being ( as marnixius complayned ) worse then the spanish strapadoes . and it is fit , though publique and generall courts haue their termes , yet 〈◊〉 particular audience of petty gree●ances should haue no vacation . many are the suits and controuersies , many are the criminall offences that neede continuall inspection . let him therefore that hath an office , attend to his office with cheerefulnesse ; hee that hath no leisure to heare his neighbours causes : let him ( as the woman said to philip ) haue no leisure to beare office . cursed is he that doth the worke of the lord negligently , & withholdeth his hands there from . you gentle-men complaine often of idoll shepheards , dumb dogs , &c. in the ministery . but how many such in ●he magistracy ? som in commission , that neuer sit on the bench but for fashion : constables that are but cyphers in their place . forsooth they will be no pragmatical fellowes , no busiebodies to trouble the countrey . is there no mean between busi-bodies and tell-clockes , between factotum and fay't neant . from this neglect comes that wrong and iniury to the assises , that such petty causes , tribling actions and complaints trouble these graue and reuerend personages , which a meane yeo man were iudge fit enough to end in a chaire at home : when the whole shire must be troubled to heare and iudge of a curtesie made out of the path , or a blow giuen vpon the shoulder vpon occasion of a wager ▪ or such like bawble-trespasses which i shame to mention . and to punish euery petty larceny , euery small ryo● or disorder , which lighter controuersies and faults , if perticular office●s wold comprimize & redresse in their spheares , these greater orbs should not be troubled with them . then indeed would that follow , which iethro assures moses of in the last part of my text , ver . if thou do this thing ( god so commanding thee ) then shalt thou & thy people endure , & al this people shal go quietly to their place . an admirable emolument of magistracy & sufficient reward of all the paines of it : that they and the people may goe home in peace , sit vnder their vines and fig-trees , follow their callings , and that which is the cheefe iewell of all , may lead their liues in al godlines and honesty . that the gold , blew & purple silke might shine and glister within the tabernacle , the out side was couered with red skins and goats haire , such a shelter is magistracy to gods church and religion . nebuchadnezzar was a great tree , & euery particular magistrate a little one vnder whose boughs people build & sing , & bring vp their young ones in religious nurture , euen foster fathers ●s ioseph in aegypt such were the rich & religious ●imes vnder dauid & salomon , & vnder such as are described , esa. . which whole chapter is worth the reading , as a iust commētary vpon this poynt , setting foorth the felicity , quietnesse , plenty , vertue and piety of iust gouernours , as are hiding places from the winde , and refuges from the tempest , riuers of waters to dry places , and as raine to the new mowen grasse , &c. such also were the times enioyed by the church vnder constantine , deciphered as i take it , reu●la . . when there was silence in the heauen about halfe an houre , the golden vialls filled with sweet odors , the prayers of the saints ascending as a pillar of smoke vp to heauen . of these times see panegyricall sermōs , and encomiasticall discourses storied of old , and one of them at large recorded by eusebius , which whole booke is nothing but an elogium of those peaceable dayes , wherin the church was edified & multiplied . the common-wealth being to the church , as the elme to the vine , or as the garden to the bees ; the flourishing of the one , the thriuing of the other ; and the disturbance of the one ; the disquiet of the other . how can men either attend gods seruice or their owne worke , when they are molested at home with drunkards , barretors , quarrelous persons , when hurried vp to london with suits . as i haue knowne a constable molested with fiue or six actions , for an act o●●●stice , in punishing vice according to his office . with what bitternesse of spirit do men groāe vnder delayed and peruerted iustice , when it is turned into hemlocke , and turnes them out of their wits , some of them swouning at the sight of their orders , as i haue heard from credible eye-witnesses , others ready to destroy themselues , their aduersaries , yea & sometime their iudges . oh the benefit of good magistrats , it is an vnknowne good , as the country-man in an ancient poet , when he had met withall , feelingly cries out , that hee had found that summum bonum , which the philosophers so much sought after , he now enioying more sweetnes of little , then of great reuenues in troublous times . surely , we christians ought to prize it as the meane of our greatest good , of our peaceable frequenting of our churches , and our seruing of god. marchants make a higher vse , & are more glad of a calme then common passengers : so should we christians the● heathens , by how much wee may and ought to improoue it for richer ends of gods glory , and the saluation of our soules . lord what manner of persons ought we to be in all godlinesse and honesty , which enioy such length & latitude of halcion dayes , as we doe ; the tithe whereof , not onely former dayes , but our neighbour nations would now be glad of . god giue vs the vse and fruite of them , continue and encrease them , which will then bee , when this text shall be more studied and practized . then ( s amos speakes ) shall iudgement flow as waters , and righteousnesse run downe as a mighty torrent ; or as dauid , then shall the earth encrease , al people shall praise god , and god euen our god shal blesse vs , and all the ends of the earth shall feare him . and so i make iethro's preface my conclusion . i haue giuen you counsell this day : hearken to my voyce , and the lord god bee with you all . amen . finis . to my louing brother mr. samvel ward . brother , if you meete with your iethro's counsel returned from beyond the seas , and as much 〈◊〉 your expectation preserued aliue , as his 〈◊〉 in law was against 〈◊〉 iniunction , mer●● as much as you will , but bee no more offended 〈◊〉 you haue cause . ioab 〈◊〉 wider on the 〈◊〉 hand in destroying dauids absolon , contrary 〈◊〉 be serious charge , yet ioab was pardoned , and 〈◊〉 no brother . i haue noted you hitherto inexora●●● for your owne publishing of any thing of your 〈◊〉 ▪ whether out of iudgement , modesty , curio●● ▪ or melancholy , ● iudge not : but when others 〈…〉 them with fruit and acceptance ▪ 〈◊〉 the light , i haue seene you rest content with 〈◊〉 publique good . the like leaue i haue taken , 〈◊〉 like successe , assuring you and my selfe 〈◊〉 the generall welcomnes and vsefullnes heereof to all whom it concernes , which are the greatest number of the land , euen so many as haue any reference to sessions and a●●iles , if not all sorts of christians . onely i feare that the corruption of our times is growne so grosse and eglon-like , 〈◊〉 it doth not e●ud-like enough sh●rpen the poy●● , and send them home to the 〈◊〉 , that they 〈◊〉 to the quicke . i had my selfe added thereto a pro●ect and per●wasion for the redresse of many abuses crept into offices and officers● ▪ hauing spent so much time in the study of the law , and 〈◊〉 of some offices , ●s made me weary of the errours i ●aw , and heartily wi●h the reformation of them : but ●caring i haue learned too much bluntnesse and plumpne●se of speech among the lutherans , which is here as p●rme a quallitie , as smoothnes with you , as also loath to meddle out of mine o●b , in my second thoughts i suppressed it . and so wishing vnto this , many diligent , conscionable and ingenuous readers and appliers ▪ and to them gods blessing and the fruit intended , i take my leaue . from 〈◊〉 in prusia . your brother in the ●lesh , in th● ' lord , and in the vvorke of the minist●ry . nath . ward . notes, typically marginal, from the original text notes for div a -e socrates apud plat. in theaet . notes for div a -e scintilla reliq . rect● rat●●is . lips. acts . . and . cor. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seges gloriae . serius triumphus . 〈…〉 hugo & bern●●●us . lyp● . pol. praei●dicium extremi iudicij . tertul. heb. . . lib. . dist. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . turbid● & lucid● int●rualla . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hose● . 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e cohen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●gnat . ad m●●rian cassob . diuision . circumspection . samuel . tanqum sub●asta . aug. lib. . de 〈◊〉 . dei. cap. . generality . strength . wealth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 ierem , . . birth . eccles. . . iudg. . wisdome and experience . ●ceies . . . monstrum cui lumen ademptum . moderation of minde , or equanimity courage or magnanimity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iudg. . . iob . 〈…〉 cant. ● eccles . . the second character . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nulla sides haben da papistis 〈…〉 io●● . rom. . eccles . . pet. . summ●boni iudicis est ne● respicere , neque circumspicere . sed su●picere . ferus in iob. . . sam. . . . . isa. . . . . ier. . . the third character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iob . psal . . 〈…〉 isa . . qui nescit dissimulare nescit ●i●ere . the fourth character . prou. . acceptatio ●●uneris est pr●●aricatio veritatis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex●d . deut. ● . ezek● . 〈…〉 tim. . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . trees vt de sub 〈◊〉 cres● ai● neq●● qum , sed vt ipsi de ●e . esay . . . 〈…〉 〈◊〉 psal ● . . ob. answ. the fourth part . the fift part . euseb. lib. st. pauls exercise, or, a sermon of conscience describing the nature of it; and declaring the manner and meanes how to obtaine, and retaine, a good conscience. preached by iohn hughes, doctor in diuinitie. hughes, john, fl. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) st. pauls exercise, or, a sermon of conscience describing the nature of it; and declaring the manner and meanes how to obtaine, and retaine, a good conscience. preached by iohn hughes, doctor in diuinitie. hughes, john, fl. . [ ], p. printed by t[homas] s[nodham] for iohn budge, and are to be sold at his shop at the signe of the greene-dragon in pauls church-yard, london : anno dom. . printer's name from stc. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion st. pavls exercise , or , a sermon of conscience . describing the nature of it ; and declaring the manner and meanes how to obtaine , and retaine , a good conscience . preached by iohn hvghes , doctor in diuinitie . cor. . . our reioycing is this , the testimony of our conscience . london : printed by t. s. for iohn budge , and are to be sold at his shop at the signe of the greene-dragon in pauls church-yard . anno dom. . to the right honourable , and right reuerend father in god , iohn , lord bishop of lincolne , lord keeper of the great seale , and one of his maiesties most honourable priuie councell ; grace and peace in this life , and glorie in the life to come . preaching , and printing ( right honourable ) are excellent meanes to beget faith , and to encrease knowledge . the one ( like a shower of raine ) waters for the present ; the other ( like snow ) lyes longer on the ground , and may speake when the authour cannot : hauing therefore preached diuers sermons , i haue presumed to print this one , and to present the same vnto your honour , as a testimony of my seruice and dutie . my labour in this kinde , if it may doe good to any , and be accepted of your lordship , it is the height of my desire . the matter hath beene handled by many : and , many more zealous and learned men i pray god to raise vp daily to preach , & to write more of the same argument : for , beside the methode and manner of handling ( which i also attribute to the grace of god , exciting and assisting nie ) i challenge nothing to my selfe but the faults , mala mea sunt purè mala , & mea ; bona mea nec purè bona , nec mea . your lordship may claime a speciall interest in these lines , not onely in regard of the authour , obliged vnto your honour in many respects ; but also of the matter , which is meere chancery , and hath need of your patronage . for it is a common complaint that conscience ( for the most part of these latter yeares ) hath lyne bed-rid & speechlesse : but blessed be god , that hath raised vp your honour to be a patrone to his church , a paterne of equity and iustice in the common-wealth , and a principall agent in these vnconscionable dayes , to restore and recouer conscience againe , where it was much decayed . the same god that was the authour of your preferment , continue his mercies , and multiply his blessings vpon your lordship , that as the hearts of all good men ( specially of vs church-men ) doe reioyce in your aduancement ; so i pray god wee may long enioy your honour , to the comfort both of church and common-wealth . thus , crauing pardon for my boldnesse , and fauourable acceptance of these my endeauours , in most humble manner i recommend your honour to the protection of the almighty , euer resting . your honours most bounden and dutifull chaplaine , io : hvghes . st. pavls exercise , or , a sermon of conscience . acts . . and herein doe i exercise my selfe , to haue alwaies a conscience , voyde of offence toward god and toward men . the very reading and hearing of this text may put vs in minde of our duties ; doe but apply it vnto your soules , and practise it in your liues , and you shall finde much comfort . the maine matter of it is conscience ; a doctrine much neglected in ourage , and yet neuer more needfull . i will not trouble you with any long discourse of the context , for the words are plaine , and they containe part of s. pauls apologie before faelix , when tertullus the oratour accused him for a pestilent and a turbulent fellow . this apologie consisteth of two parts negatio facti . confessio fidei . . a negation , or deniall of the fact , they neither found me in the temple , disputing with any man , nor in the synagogues , or citie , raising vp the people . . a confession of his faith , non negat sed narrat ; non dissimulat sed planè profitetur quam religionem coluit , saith an ancient vpon this text ; he doth not denie nor dissemble his religion , as many doe , but professeth plainely , that after that way which they call heresie , so worshipped he the god of his fathers . to this he addeth the ground of his faith , beleeuing all things written in the law and the prophets . and then the fruit of this ground , hauing hope towards god that there shall be a resurrection of the dead , both of the iust and vniust . and lastly , in the words of my text hee setteth downe his practise and exercise : and herein i exercise my selfe , to haue alwaies a conscience voyd of offence , &c. as if he had thus spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , herein , and for this respect , because i am a christian , beleeuing the doctrine of the law and the prophets , and hauing hope in the resurrection , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i my selfe doe studie ( as the rhemists render it , or labour and endeauour , as tremelius reades it , or exercise my selfe , as the vulgar english hath it . where , by the way wee may obserue , that the ground-worke and foundation of a good conscience is christian religion , and a right beleefe concerning things diuine , specially the doctrine of the ressurection , without the which the conscience cannot be good nor cleare . for in this respect s. paul saith , i labour and endeauour to haue and to hold a conscience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleare and voyd of offence in all duties towards god and men , and that alwaies . this i take to be the sence of the words , & their coherence with the precedent scripture . the summe and substance whereof may be reduced to these three generall heads , whereof i will speake briefly . . of conscience , and the nature thereof , quid sit ? what it is ? because many talke of it that know it not ; and this is subiectum adaequatum , the maine subiect , and as it were the center of this text. . quotuplex : the kinds and qualities of conscience , which are as lines drawne from the center , to demonstrate and deliniate the seuerall climates and regions of conscience ; which are either offensiue , or without offence , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import . . the extent and latitude of this text , call it what you will , the manner or meanes to obtaine and maintaine a good conscience ; or the matters wherein , in all dutie humane and diuine , towards god and men ; and the time how long , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all times . these are the lists and limits of this text , and my intended discourse ; and of these in order ; but first of conscience , and the nature thereof . there are two things wherein man doth excell all mortall creatures , ratio , & oratio . reason , and speech . now conscience doth belong vnto reason , and is thus defined by aquinas ; actus rationis applicans scientiam ad opus : an act of reason , applying our knowledge to our workes , and iudging of the lawfulnesse and vnlawfulnesse thereof . medina saith , that it is , dictamen rationis applicatum ad opus ; which is the same in effect . some call it a hebite , others a facultie : but i decline the casuists and schoolemen of purpose , that i may speake to the people , and to their consciences : and therefore ( according to plainenesse of speech , and soundnesse of truth ) conscience may thus be defined . conscience is a noble and a notable faculty in the soule of man , working vpon it selfe , and determining of all our particular thoughts , words , and workes , either with vs , or against vs. . i call it a faculty , because it produceth acts , and is inseparable from its subiect ; exui sed non deponipotest , it may be left off for a time in respect of the vse of it , as reason in a drunken man , but it cannot be cast off for euer , or remoued from the soule . which made st. bernard to say , quocunque vado conscientia mea wecum ; wheresoeuer i goe my conscience is with me , it dogs and followes mee ; adest vin● , seqitur mort●um , it is present with me while i liue , and when i die it dyeth not ; for when my body is rotting in the graue , my conscience shall liue : and when i rise againe , my conscience will come with me before god and his iudgement seat , either to excuse , or accuse me . . i call it noble and notable , in respect of the reciprocall working thereof , which is strange and admirable , and it is on this manner : first the minde thinkes a thought either good , or bad ; and then the conscience by doubling and reflecting the same , doth thinke againe of that thought , and iudgeth whether it be good , or bad . wee haue a good resemblance thereof in the eye , for the eye that seeth all things that may be seene , seeth not it selfe but by way of reflection , and the helpe of a looking-glasse ; so it may be said of the minde , it mindes and vnderstands all things that may be vnderstood , yet it vnderstands not it selfe , nor its owne nature , but by recoiling , reflecting , & recollecting the beames & rayes of that diuine light in and vpon it selfe ; which made some to say that conscience is nothing else but anima reflexa , the soule of man recoiling , and reflecting vpon it selfe . . i place it in the soule of man , not as part of a part , for anima est indiuisa , the soule is impartible ; but tota in tota , whollyin the whole soule , and all the faculties thereof , where it keepeth a compleat court , the court of conscience . in the vnderstanding where it principally resideth ; bonorum malorumque facinorum est index & index ; it sitteth as a iudge determining and prescribing de iure , this may , or may not be done , and this is well or ill done . in the memory it is a register , a recorder , and a witnesse , qui nec fallit , nec fallitur , which can neither deceiue , nor be deceiued , testifying , de facto , this was done , and that was not done , whereof the poet speaketh , nocte dieque tuum gestas in pectore testem . in the will and affections it is a layler , or executioner , easing or tormenting vs : for what are the approofes and reproofes , the ioyes and checkes of the conscience , but actions of the will and affections , recoiling vpon the soule , either comforting , or tormenting vs for deeds past , or else terrifying vs for euill deeds to come ? which made one to compare it to a bridle and a whip , frenum ante peccatum , flagrum post peccatum ; a bridle to curbe vs before we sinne , and a scourge to whip vs after wee haue sinned . . the fourth and last thing in the definition , is the subiect or obiect whereupon conscience doth worke , or the matters wherewith it intermedleth . it medleth not with vniuersalities , as arts and sciences , nor with other mens matters , as busie-bodies doe ; but it deales wholly and solely in our owne proper and particular actions . and of these it giueth iudgement by a kinde of reasoning and disputing in & with it selfe , called by the schoolemen a practicall syllogisme , whose maior is some maxime in reason or religion , which cannot be denyed ; and whose minor is some act , fact , or dutie of ours , ill or well done , omitted or committed : and then followeth the conclusion , of it selfe either with vs , or against vs , as conscince beareth witnesse . sometime it speaketh for god against vs ; and sometime for vs vnto god , being as it were a middle 〈…〉 ng , and an indifferent arbitrator betweene god and man. and it is called , conscientia , quasi cordis scientia , saith s. bernard , or rather , scientia cum alia , a knowledge ioyned with our knowledge , whereby it knowes that of vs , which god onely knowes with vs. it is a co witnesse with god , for no man knowes what is in man but god onely , & the spirit of man , which is his conscience ; and this is instar mille testium , worth a thousand witnesses : which made the philosopher to say , o te miserum si contemnis hunc testem ! o wretched man if thou despisest the iudgement and testimony of thine owne conscience ! the fathers haue many sayings and similies to expresse the nature of conscience . s bernard compares it to a booke , conscientia est liber ad quem emendandum omnes scripti sunt libri ; conscience is a liuing booke , annexed to the soule of man , indeed a power or faculty of the soule like vnto a booke , for the informing and reforming whereof , all other bookes are written and printed ; for what are all the diuinity-bookes , and all the law-bookes , but glosses and commentaries vpon this text ? et maledicta glossa quae corrumpit textum ; cursed is that law-booke , or glosse , that goes against conscience . this booke consisteth of two parts , or volumes ; the one is a law-booke , wherein are set downe the grounds and principles of truth , and equity , called by the ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siue relicta rationis scintilla , the reliques and remaines , or the records of the law , and light of nature . the other part is a chronicle , or a registrie , wherein all our workes are written ; which made s. chrysostome vse the same comparison which s. bernard long before : conscientia est codex in quo quotidiana peccata conscribuntur ; a booke wherein all our daily sinnes are written . now conscience when it giueth iudgement , it first reades ouer the law-booke , and examineth what is written there , what is bidden or forbidden by the law of god , & nature : and then it turneth ouer the records , and seeth what is done or left vndone , and accordingly it giueth iudgement either with vs or against vs. s. origen compares conscience to a schoolemaster , pedagogus animae sociatus , & affectuum corrector , a master or monitor , to direct our wayes , and to correct our errours . s. austin to a looking-glasse , speculo similis , euen a cleare christall glasse , wherein wee may see our owne vertues and vices , and behold the image of the inner man. tertullian calls it praeiudicium extremi iudicij , a fore-runner of gods last iudgement , euen the best almanacke in our owne breasts and bosomes , to foretell vs what shall become of vs at the last day . these things i pray you to apply , for i cannot stand to amplifie : these things if ye know , happie are you if you doe them . in this learned age ( amongst the innumerable bookes that are extant ) i recommend vnto you the booke of conscience , hunc lege , relege , & perlege , o reade , reade often , and reade ouer this booke , and doe nothing against the dictates thereof . it is not the want of knowledge , but of conscience which the world complaineth of : many haue knowledge that want conscience ; and i wish from my heart that many had lesse science , vpon condition they had more conscience . and so i come to the second part , the kindes and qualities of conscience . conscience ( according to my text ) is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleare , guiltlesse , and without offence ; or else , guilty , troubled , and offensiue . the one is a cordiall , the other a corrosiue ; the one a heauen ; the other a very hell , euen in this life : of the one salomon speaketh , a good conscience is a continuall feast , iuge conuiuium , a continuall christmas , and a perpetuall iubilee ; whereof s. paul , our reioycing is the testimony of our conscience ; but the other is anima carnificina , the racke and torture of the soule , a very worme gnawing the heart at the roote , and compared to a very fiend or furie of hell , pursuing men with firebrands . s. bernard hath a witty distribution of conscience into foure kinds , . good , but not quiet . quiet , but not good . both good , and quiet . neither good , nor quiet . the two good belong properly to the godly ; and the two bad to the wicked , whose conscience is either too quiet , or too vnquiet . . the first kinde of conscience is good , but not quiet . i call it good , not simply , but in respect of the tendernesse of it , and fearefulnes to offend ; yet vnquiet for want of true light and information . such is the conscience of those that are erronious in iudgement , or ignorantly dubious and scrupulous , making many quaeries and questions for conscience sake , where god and his word makes none . they may be compared to a wilde and a wall-eyed horse , which stirres and starts at euery shadow , without cause or occasion . such are many of my brethren , both on my right , and left hand , i meane the recusants in both kinds , catholiques and catharists , papists and puritans , who are no lesse offended , the one with an egge on a fasting day ; the other with a cap , crosse , or surplesse , then with some hainous offence . i commend their zeale , but not their iudgement ; their affection , not their discretion ; they haue indeed a kinde of tendernesse of conscience , but they want the right rule thereof , both which are required in a good conscience . their iudgement is weake and crazie , vnable to digest any hard matter , or difficult question : they mistake the grounds of conscience , building vpon vnstable foundations , and burdening themselues and others with things in their owne nature indifferent . the second kinde of conscience is quiet , but not good ; and of this kinde there are three degrees , caeca . the blinde . secura , & the secure , and obdurata . the seared . . the blinde and ignorant conscience is quiet , because it knowes not how to stirre ; the blind man swallowes many a flie , and the ignorant many a sinne ; he sees and * discernes sinnes as we doe stars in a darke night , onely the great ones , primae magnitudinis , of the larger size . concupiscence , the roote of all euill , s. paul thought to be no sinne , while the scales of ignorance were vpon his eyes . and so doe many ignorant men in their blinde conscience thinke many a sinne to be no sinne : they thinke that a few heartlesse prayers , and lord haue mercy vpon vs , at the last gaspe , will serue their turne : they dare not looke into the glasse of gods holy word , least the number of their sinnes , and the foulenesse of their soules , should affright them . but if god once open their eyes , as he did the prophets seruant , they shall see whole armies , and legions of euils , and diuels , in them , and against them . the second degree is the secure and carelesse , the sleepie , and drawsie conscience , that can and will not see , with whom sinne and sathan are in league for a time , sed ista tranquilit as tempestas erit , that calme in the end will proue a storme , as s. ierom noteth . the flesh , the world , and the diuell hath so lulled them a sleepe , that they neuer dreame of heauen , nor hell , death , nor iudgement , they neuer thinke of their sinnes , nor of the euill day ; the noise of carnall pleasures , and the voyce of worldly profits doth drowne the voyce of conscience in them , as the drummes in the sacrifice of moloch did the cry of the infants : their conscience is quiet , not because they be at peace , but because they are not at leasure . o thinke vpon this you that swim in worldly wealth and pleasures ! o remember this you polyphragmaticall men , that haue whole mynes and mints of businesse in your pates , making so much haste to be rich , that you are not at leasure once in a weeke , in a moneth , in a yeare , nay scarce in your whole life time to conferre with your poore conscience , which is a very dangerous thing . for if euer this sleepy and drousie conscience doe awake , as many times it doth in the time of aduersity , as in iosephs brethren , or at the houre of death , as in many others ; like a wilde beast robbed of her whelpes , and rowsed from sleepe , iugulum petit , it will flie ( as it were ) to the throat of thy soule , accusing thee to the vttermost , and laying all thy sinnes to thy charge . the third degree is , the seared and cauterized conscience , which ( by adding sinne to sinne ) is so hardned , that it hath no sence nor feeling of sinne . the habite and custome of sinning hath taken away all shame of face and remorse of conscience in many , that they are giuen ouer to a reprobate sence , to worke vncleanenesse with greedinesse . at the first euery mans conscience will speake vnto him , as peter did to our sauiour , master , saue thy selfe ; her pricke-arrowes are like the shafts of ionathan , to forewarne dauid of the great kings displeasure ; but if we neglect her cry and calling , this good cassandra will speake no more . that body is in great danger where the pulse doth not beate ; that armie is soone surprized , where the watch and alarme are not kept ; so it is with that soule , where the conscience is not waking and stirring : grauissime aegrotat qui se non sentit agrotare , that man is desperately sicke that doth not feele his sicknes ; so is that soule that doth not feele his sinnes : tunc maxime oppugnaris cum te nescis oppugnari , saith s. ierome to heliodor , then art thou most tempted , when thou doest not feele thy temptations . and s. austin asketh the question , quid miserius , misero non miserante seipsum ? what more miserable , then a wretch that seeth not his owne misery ? o hearken vnto this you that harden your hearts , and seare your consciences , by quenching the motions thereof , and sinning the rather when your conscience is against it . . the third kinde of conscience is that which is both good and quiet , which is very tender and sensible of sinne , and yet is neuer troubled nor perplexed , which is full of hope and loue , full of faith and knowledge , and which bringeth good tydings , and that vpon good grounds . this kinde of conscience euer excuseth , and neuer accuseth , euer comforteth , and neuer condemneth ; and if it hap to pricke and ake with sorrow for some sin past , that sorrow bringeth repentance neuer to bee repented of . some there are that haue such consciences , but very few in these our euill dayes , and they that haue them are happy and blessed both heere and hereafter . . the fourth kinde of conscience is that which is neither good nor quiet , and this is the worst of all , for as the godly haue the first fruit of the spirit , and certaine tasts of heauenly ioyes , euen in this life by the goodnes of their conscience : so the wicked on the contrary do feele certaine flames and flashes of hell-fire , by reason of their guilty conscience ; which made s. bernard to say , nulla poena est grauior mala conscientia quae proprijs agitatur stimulis : no plague , nor punishment more grieuous then a guilty conscience , which is tormented with a sting in it selfe , a worme ; and a worme that euer gnaweth , and neuer dyeth . such is the conscience of wilfull and wicked murtherers and malefactors , which despaire of gods mercy , and oftentimes lay violent hands vpon themselues . polydor virgil writes , that richard the third had a most terrible dreame the night before bosworth-field , in which he was slaine : he thought that all the diuels in hell haled and pulled him in most hideous and vgly shapes ; it credo non fuit somnium , sed conscientia scelerum , that was no fained dreame ( saith polydor ) but a true torture of his conscience , presaging a bloudy day to himselfe and to his followers . and we see by daily experience a great many that are driuen by the terror of a guilty conscience to hang , drowne , and murther themselues ; and of these it may be said that , iudas-like , they are both iurie and iudge , accusers and executioners of themselues . thus you see the different kindes and qualities of conscience , with the degrees and gradations thereof ; some too quiet , as the blinde , the secure , and the seared ; and some too vnquiet , as the erronious , dubious , and desperate , or guilty : the meane is the best ; not lulled asleepe with a habite of sinning , nor yet affrighted with the terrours of guilt and despaire , but well-seasoned with feare and faith , hope and loue , which is the best temperature of a christian soule . and so i come to the third and last part . the extent , latitude , or circumference of this text , ( call it what you will ) the manner and meanes to obtaine and retaine a good conscience , or the matters wherein , in all duties towards god and men ; and the time how long a good conscience is to be kept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes , and at all times . it is an aphorisme in physicke , that lisdem nutrimur quibus constamus , wee are fed by the same whereof we are bred , whether we vnderstand it of bloud the immediate , or the earth the remote meanes of nutriment . and it is true in diuinity , that the meanes to haue , and to hold , a good conscience are alike , and the same . and these are principally foure , vniuersality of obedience . sincerity of heart and affection . constancy in well-doing . diligence in practise , and exercise . all which are closely included in the words of my text. . first , to haue a good conscience , there is required an vniuersall and catholique obedience in all duties humane and diuine , towards god and men , the workes of piety and charity , in the first and second table : for the conscionable man hath respect vnto all the commandements of god , he intends not to breake any , although hee may faile in many ; bona conscientia non stat cum proposito peccandi ; a good conscience stands not with a purpose to sin . he is no true penitent that mournes for sinne past , and at the same time meanes to commit the same sinne againe . he is no good man that makes conscience of one sinne , and not of another ; so hee that breakes one commandement , hates the rest , and is guilty of all . herod , naaman , and ananias , made conscience of many sinnes , they went a great way towards heauen , but for their pride , incest , idolatry , and sacriledge , they were cast downe to hell. many there are that hate pride and couetousnesse , but they loue whoredome and drunkennesse . and some there are that make a conscience of the duties of the first table , specially those that crosse not their will and affections , that are no way against their profit and pleasure , and that are glorious before men ; they will not misse a sermon , sweare an oath , nor doe the least worke on the sabaoth day , which are very good things in them , for part of our endeauour , though it be not mere righteousnesse , yet is it lesse sinne . but as for the duties of the second table , which are the best touchstone of the conscience , if we looke to their doings and dealings with men , you shall finde many of them full of fraud and falshood , full of malice and mischiefe , as if their holinesse were a discharge vnto them from righteousnesse . and others there are that liue orderly with their neighbours , and pay euery man his due , but they rob god of his due ; they haue no care of the duties of the first table , neither make they any conscience of religion . the first are like the pharises , who were very holy , but vniust ; the others like the saduces , good liners , but very bad belieuers , for they belieued that there was neither spirit , angell , nor resurrection : and of both these i may say , that they doe their duties by halfes , and agrippa-like , they are but semi christiani , almost , or rather halfe-christians ; whereas the conscionable man makes conscience of all the commandements of god , euen from the greatest to the least , generally , though not equally ; for most of all hee straines and striues against the great and grosse sinnes , yet swallowes not the least , hee abhorres adultery , and hates dalliance ; he is so farre from pride , couetousnesse , and other capitall sinnes , that hee abstaines from all occasions and appearance of euill , hating euen the garment spotted by the flesh . in a word , he is a perfect christian , quoad partes ( as the schoolemen speake ) though not quoad gradus ; as a childe is said to haue all the parts of a perfect man , although he want age & stature ; so the conscionable man hath all the parts and properties of a perfect christian , which may be had here in via , in the way , although he attaine not those high degrees of perfection , which they haue in patria , in their country . . secondly , in a good conscience there is required sincerity , integritie , and vprightnesse of heart and affections , which the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text doth well import , if you change but the case , and reade it thus , before god & men . all things are before god , and nothing is hid from him ; yet properly that is said to be before god , which is hid from men , and which is before none but god only , as the heart and the conscience . god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart , and tryer of the reines . and therefore he saith , my sonne giue me thy heart . and s. paul saith , whatsoeuer ye doe , doe it heartily , as vnto god , and not vnto men : for god is a spirit , and he will be serued in spirit and truth . we cannot complement before god with faces and phrases , as we doe with men . a little done in sincerity and truth from the heart , is more worth then all the workes of hypocrites ; yea , without this integrity of the heart all our labour is but lost . and therefore the hypocrite , that sounds a trumpet when hee giues almes , that prayes in the corners of the street , and doth all his workes to be seene of men , can neuer please god , nor haue a good conscience , for a good conscience cannot stand with hypocrites . . thirdly , to haue , and to hold , a good conscience , there is required constancie , continuance , and perseuerance in well-doing : not demas-like for a spurt , nor as the galathians for a time , ye ranne well , who hindred you ? but alwayes , and in the whole course of our life . in the life of man there are many windings and turnings ; but the conscionable man , turne him loose , hee is not bonus cum bonis , malus cum malis , godly in one company , prophane in another ; sober to day , deboyst to morrow ; but like a square cube , he is semper idem , euer the same , which way soeuer you turne him . there is not any , but at times haue fits and flashes of a good conscience : they are affected for the time present with some good sermon , or vpon some great deliuerance they grow a little holy ; but that little is little worth , for they are soone out of breath , and quickly weary . and therefore my text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies , and at all times . it is true , that the best doe sometimes faile , the most faithfull haue their faults and frailties : who can say , my heart is cleane ? in many things wee sinne all of vs ; but the godly , though they fall , yet shall they rise againe , and be renued by repentance ; they fall not finally , neither doe they finne pleno consensu , with full consent , and bent of the will : their will and desire is , yea , they are stedfastly purposed with dauid , to keepe all the commandements of god ; and though they faile in many particulars , yet god accepteth their will for the deed , their good endeauour , as if it were perfect obedience : and therefore to haue a good conscience , wee must bee constant in well-doing at all times , effectu , or affectu , in deed or desire , in action or affection . and that this may bee effected , we must begin betimes , put not off from day to day to turne vnto the lord , for delay is dangerous . and continue vnto the end , be thou faithfull vnto the death , and i will giue thee the crowne of glory . he that endureth vnto the end shall be saued . incipere multorum finire paucorum ; many begin well , but few doe continue vnto the end : incassuam curritur si caeptum iter ante terminū deseratur ; it is in vaine to begin a iourney and not to goe forward : and therfore s. bernard saith , sola perseuer antia coronatur , of all other vertues , onely perseuerance weares the garland . . to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the last word in my text , importing constancie , and continuance , if wee adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first word , which implieth diligence and exercise , then is the circle round , or circumference compleat . conscience , like a vessell , may easily be kept pure and cleane , if rinsed euery day ; but if it goe longer , it gathers soile and corruption , and requires more then ordinarie repentance to purge and cleanse it . wee sinne daily , and therefore wee must daily wash our consciences with the teares of inward sorrow and contrition , which bringeth repentance not to be repented of . this was s. pauls exercise , to keepe his conscience vnspotted , and without offence ; and this must bee the daily practise of euery good christian : now the onely bath or lauacre to wash our consciences in , is the bloud of iesus christ , which cleanseth vs from all our sinnes , i say the bloud of christ applyed by faith . in which respect faith is said to purifie the conscience from dead workes : and s. paul ioyneth them together , keepe faith and a good conscience ; as if the one could not well be without the other . out of the flesh of man , when the body is dead , are bred those wormes which consume the flesh . euen so from the corruption of the conscience there breeds a worme a thousand times more terrible , euen the worme of conscience , which euer gnaweth , and neuer dyeth . to preuent this , we must purge the conscience from such corruptions . the corruptions of the conscience are diuers , and different . as first , ignorance and superstition ; against the which wee must seeke for sound and sanctified knowledge to direct vs in our generall and particular callings . secondly , pride . and singularity ; against the which apply meekenesse and humility , for , vbi humilitas , ibi sapientia , where humility is , there is wisedome ; et inter sapientes sapiensior qui humilior , amongst the wise , he is wisest that is most humble , for god resisteth the proud , but giueth grace vnto the humble . thirdly , vncharitablenesse , and vnrighteousnesse , are great peruerters of the conscience ; for the vncharitable and vniust man can neuer be conscionable . against these apply those precepts of our sauiour , loue thy neighbour as thy selfe ; whatsoeuer ye would that men should doe vnto you , euen so doe you vnto them , for this is the law and the prophets . fourthly , we may adde to these , all the vnruly passions and affections of the minde ; for as wilde horses ouerturne the chariot with men and all : so the passions of the minde , if they be not tamed , ouerwhelme all iudgement and conscience ; for perit omne iudicum cum res transit in affectum : there is no place for iustice , iudgement , or conscience , where passion beares the sway . the best remedy against these is mortification and alteration of their course , by turning their edge , as our anger against others : the streame is turned when we begin to bee angry with our selues , and our owne sinnes . our loue to the world , the edge is turned when wee begin to loue god and godlinesse , and seeke those things that are aboue , where christ sitteth on the right hand of god. much might bee spoken of these things , but i draw towards an end , and will conclude with a word , or two by way of application . it is a witty parable which one of the fathers hath of a man that had three friends , two whereof he loued intirely , the third but indifferently . this man being called in question for his life , sought helpe of his friends : the first would beare him company some part of his way : the second would lend him money , and affoord him some meanes for his iourney ; and that was all that they would or could doe for him : but the third , whom he least respected , and from whom hee least expected ; this would goe all the way , and abide all the while with him , yea , hee would appeare with him , speake , and plead for him . my brethren , this man is euery one of vs , and our three friends are the flesh , the world , and our conscience . now when death shall summon vs to iudgement , what can our friends after the flesh doe for vs ? they will bring vs some part of the way . our wiues and children , and our dearest friends , they will bring vs to the graue , and further they cannot goe . and of all the worldly goods which we possesse , what shall we haue ? what will they affoord vs ? onely a shrowde , and a coffin , or a tombe at the most . 〈…〉 a good conscience , this will liue and 〈…〉 or rather liue when we are dead ; and 〈…〉 ●ine , it will appeare with vs 〈…〉 ●●dgement seat . and when 〈…〉 purse can doe vs good ; 〈◊〉 a good 〈◊〉 will speake and plead for vs , yea , excuse and 〈◊〉 . o then ( my 〈◊〉 ) let vs labour aboue all things to haue , and to hold , a good conscience , keepe it as the apple of thine eye , and doe nothing to offend it . aures omnium pulso , conscientias si●● gulorum con●enio . i speake to the eares of all in generall , i conuent the conscience of euery one in particular ; yea , i appeale to all that heare me this day , what little regard there is made of conscience in our age , and how few there are that follow the dictates thereof . and therefore ( o conscience ) i turne my speech vnto thee , thou art a iudge of iudges , and one day thou shalt iudge vs all , and testifie either with vs or against vs : in the meane time , it is thy office to preach ouer my sermon againe and againe , and to apply it to the hearts of all that heare me this day , or else my labour is but lost . goe to all estates of persons , tell them of their duties , and put them in minde of god and thy selfe . speake vnto those honourable persons that sit at the sterne of gouernment ( either in church , or common-wealth ) that they consult with thee in all their counsells and courses , that they preferre thee before policie , that they execute true iustice and iudgement without partialitie , or respect of parsons , and that they cause others that are subordinate vnto them to doe the like . speake to those that are towards the law , and other officers in courts of iustice and equitie , either ciuill or ecclesiasticall , specially in those courts that are of thy iurisdiction , and haue their denomination from thee , that they entertaine , nor maintaine bad causes against the innocent ; that they wrest nor the law to terrifie their poore neighbours , and to intangle the simple ; that they spinne not our honest suites to such length of time and costlinesse , that it may bee said ( and that truely ) causa torque● noce●tem , comsidicus innocentem , the medicine is more grieuous then the maladie . speake to my reuerend brethren of the clergy , that they preach vi●a voce ( that is ) vita & voce , both by life and by doctrine , that they teach after a plaine and a profitable manner , not affecting craggy , curious , scholasticall speculations , fitter for the chaire then the pulpit ; nor such roman english and sublimity of 〈◊〉 that a plaine english-man cannot vnderstand them ; for our language is now grown so learned , that a man may clerum in english. speake to the poore , that they beare their pouerty with patience ; and as for those that are rich , o charge them that they be not high minded , that they trust not in vucertaine riches , but in the liuing god , that they be rich in good workes , ready to distribute , laying vp for themselues a good foundation against the time to come . in a word , to conclude ; speake to all men and women , that they feare god and serue him in vprightnes & 〈◊〉 truth , that they serue him in holinesse & righteousnesse before him all th● da●●s 〈…〉 that denying vngodlinesse and 〈◊〉 losts , they liue soberly , righteously , and godly in 〈◊〉 present world , looking for that blessed hope , and the glorious appearing of the great god , and our sauiour iesus christ : to whom with the holy ghost , three persons , and one immortall and eternall god , bee all honour , praise and glory , foreuer and euer , amen . finis . notes, typically marginal, from the original text notes for div a -e august . notes for div a -e the preface . the coherence verse●● . goran . verse . verse . the sence of the words . the diuision . the first part . aquin. pars . q. . art. . conscience defined . the parts of the definition expounded . meditations . aristot. sen●ca . i●●enal . lips. pol. m. perkins . seneca lib. . epist. . the nature of conscience illustrated . de interiori domo . m. cade . a briefe application . iohn . . conscience two fold . prou. . . cor. . . conscience foure-fold . good , but not quiet . three degrees of conscience , that is quiet , but not good . caeca . * m. wards balme from gilead . . secura . ad heliodor . obdurata . good and quiet neither good nor quiet . part . hippocrat . obedience . lumbard . iam. . . iud. . sincerity . prou. . . col. . . iohn . . math. . . constancie . tim. . . gal. . . reuci . . chrysos● . ierom. beru● tim. . . the corruptions of conscience . ignorance . pride . austin . vncharitablenesse . luk. . . vnruly passions of the minde . austin . col. . . application . gregory in his morals . austin . an apostrophe to conscience . tim. . iosuah . like . tit. . . of conscience by h. hammond. hammond, henry, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing h ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) of conscience by h. hammond. hammond, henry, - . p. printed for r. royston, london : . reproduction of original in the bodleian library. eng conscience. a r (wing h ). civilwar no of conscience. by h. hammond. hammond, henry f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion of conscience . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . by h. hamond , d. d. london , printed for r. royston , at the signe of the angel in ivie-lane . . of conscience . § . among the many practicall errours which are gotten abroad into the world , a very large proportion there is of those which have either suckt their poison from , or disguised it under that specious venerable name of conscience . that which the philosophers could call their guardian angell , and justifie the phrase by vouching none but angelicall dictates from it : that which some good-natured atheists did so revere that they defined the onely deity in the world , and in proportion phansied nothing but god-like of it , is now by some christians ( like the true god among the heathens ) worshipt in so many corporeous shapes , that there is at length scarce any thing so vile ( phansie , humour , passion , prepossession , the meanest worldly interest of the ambitious or covetous designer , like the calves , the cats , the crododiles , the onions , the leeks of egypt ) but hath the favour or luck to be mistaken for conscience , and receive all the respect , that i say , not adoration , that belongs to it . § . 't will be then but an act of justice and mercy , justice to truth , and mercy to the abused world , and withall a speciall preparative to a prudent reformation , to rescue so divine a man from such heathenish usage , to restore it to its naturall primitive simplicity , and cast out all the false formes which it hath been forced to appeare under . to which purpose all that i shall designe will be reduced to these two enquiries : . what is the proper notion of conscience . . what is required to entitle a man to a good conscience . § . for the former of these , what is the proper notion of conscience , i shall labour to finde out not among the scholasticall definitions or divisions of it among humane writers , but onely by observing the force and use of the word in the scripture , particularly the new testament . and he that shall meet it there times , and but take a view of it at every meeting , will sure come to some degree of acquaintance with it , and find upon judgement reason to resolve , what for his ease i shall now lay before him . § . that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , conscience , is no more then science or knowledge , ( and therefore being but once used by the greek translators of the old testament , eccles. . . it is there set to expresse a word which is otherwise by them commonly rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) onely with a peculiar relation added to it , as that knowledge is in order to action . thus tit. . . when {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mind and conscience are distinguished , t is obvious to any to discerne the ground of that distinction , that former being properly the denotation of the faculty meerly speculative , or intellectuall ; this latter , of the practicall judgement , or that whether act or faculty of the understanding soule , which extendeth to practice ; the apostle by that phrase , [ the mind and conscience are defiled ] meaning distinctly this , that this errour in mens judgements , ( which is the defiling of their mind ) carryes un-christian practice along with it , ( which is the defiling of the practicall faculty ) this judaicall mistake in th●●r understanding is attended with judaizing actions in their lives ; the former apportioned to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the false judaicall doctrines , which relate to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the mind , the second to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the commands of men perverting the truth , v. . which relate to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the conscience . § . for the clearing of which ( that it is such a practicall knowledge in the acception of the scripture ) if there need any light , you may have it from the survey of every place severally , and in speciall from this one , pet. . . this is thank-worthy , if {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for conscience of god a man suffer griefe , &c. i. e. if for this obedientiall practicall knowledge of god ( this knowledge of truth attended with a resolution not to disobey god , though it cost a man never so deare ) he suffer g●iefe , &c. § . this being premised , there is but one thing more to be added to this matter , and it is this ; that we take notice of the severall wayes of aspect that conscience hath upon practice ; one forward in the direct line , another backward , or by way of reflection ; which are ordinarily exprest by the double office of conscience , . as a custos or monitor , advising and instructing and keeping us to our duty ; . as a witnesse testifying to our selves and to god what we have done ; which is in plainer termes no more but this , that there are two sorts of conscience ; . conscience of duty to be performed , or full perswasion that such a thing ought to be done , or not to be done by me , a being resolved of the necessity or unlawfulnesse of any thing , and . conscience of having performed , or not performed it , a knowing or judging my self to have done well or ill . and under these two notions , all the severalls in the new testament , ( and the one sole place of the apocryphall bookes of the old ) will be contained , if you please , you may see how . § . to the former kind belongs that famous place , rom. . . you must be subject ( to the supreame powers , v. . ) not onely for wrath , i. e. feare or danger of punishment , the effect of wrath ( the magistrate being gods minister , an avenger for wrath , or punishment to him that doth evill , v. . ) but also {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , for or because of conscience , i. e. because it is the command of god , and consequently that which all inferiours ( every soule ) may , if they be not wilfully blind , know to be their duty , [ to be thus subject . ] § . so cor. . . for some with conscience of the idol , i. e. being resolved in mind , that it is not lawfull to eate or taste of any {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , part or portion of the idol-feast ( whether {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , at the idoll table , or having bought it at the shambles , as it seemes , was the fashion for those {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ to be sold there at second hand c. . . ) accounting it unlawfull to eate any meat consecrated to that use , doe yet eate that which is of this nature , and by so doing , their weake i. e. uninstructed conscience is polluted , i. e. they sinne against their conscience , doe that which they are perswaded they may not doe , which although it be never so innocent a harmlesse thing in it selfe ( an idoll being simply nothing ) yet to them which doe it , when they think it unlawfull ( and all have not knowledge , saith he in the beginning of the verse , i. e. are not sufficiently instructed in their duty ) it is pollution or sinne , according to the fore-mentioned place tit. . . to the pure all things are pure [ all things ] i. e. all things of that nature of which he there speaks , though in themselves indifferent , [ are pure ] i. e. may lawfully be used [ by the pure ] i. e. by them which are rightly instructed , but to the polluted and unbeleevers ( i. e. to them that are misled by jewish fables , or by the dogmatizing of false teachers , and brought to beleeve things to be prohibited by god , which are not prohibited ) to them that are guilty of this kind of judaisme , and ( as it is interpretative ) unbeliefe there is nothing pure , but their mind and conscience are polluted , both their understanding is in an errour , taking falsity for truth , and their practicall resolution is sinfull also , nay obliged to sin , which way soever they turn themselves , whether they abstaine superstitiously , when they are not bound by god to abstaine , ( which is the sinne of those that are subject to ordinances , col. . . of which i have spoken at large in another place ) or whether they abstaine not , when they are perswaded that they ought to abstaine , which is sin against conscience . § . from whence by the way you may observe the miserable lot of those which have not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} knowledge in the beginning of that verse , which are missed to think any thing unlawfull which is lawfull , and continue in that errour without seeking of light , which are thus impure ( for to such {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nothing is pure ) they are , as long as they remaine so , obliged to sinne , which way soever they take to , abstaine or not abstaine . for though in things indifferent and uncommanded , simply to abstaine were no sinne , yet then to abstaine {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as from a thing abominable or unlawfull , is both by scripture and the ancient councels , in case of marriage and meats , every where condemned as sinfull : and yet on the other side to eate without , or against faith , i. e. being doubtfull whether it be lawfull or no , or being perswaded it is unlawfull is sin , ( saith the apostle ) and there is great necessity to such of seeking , ( and in others great charity of helping them to ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} instruction , or right information in this case , which is the onely cure for this unfortunate malady . § . so againe ver. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the conscience of him that is weake , or ( which is the same ) v. . and v. . the weake conscience ] signifies the false perswasion of him that is in an errour , an erroneous conscience , weaknesse noting sicknesse in the scripture stile john . . cor . . and errour being the disease or sicknesse of the soule , and that with a little improvement growing destructive and mortiferous ; as in case he that hath that erroneous sick conscience , doe act somewhat against conscience , and so adde sinne unto errour , for then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} v. . that sick man dyes , perishes of that disease . soch . , , , , . the word conscience is still in the same sense , for conscience or consideration of duty , and so pet. . . forementioned . § . so likewise pet. . . where baptisme is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the answer of a good conscience to goa , the good conscience signifies conscience rightly instructed in its duty , as in baptizing those of full age it is supposed to be ; which conscience is then to answer and consent to all gods proposals in baptisme ( or the ministers in gods stead ) such as [ wilt thou forsake the devill , &c. ] and so the words will be interpreted in a sense proportionable to that of denying ungodly lusts , tit. . . which there the appearing of christ is said to teach us . for as lust proposes ungodly questions to us , which we are bound to deny ; so god in baptisme is supposed to propose good questions to us , which we are bound to grant , and stipulate the performance of them , and that is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the answer of a good conscience to god or to his questions proposed in baptisme , after the manner of ancient pacts among the romans made by way of question and answer , as part of the ritus solemns or formalities of them . § . but then for the second acception of the word , as it notes conscience of what we have performed , or passing judgement on my selfe for what i have done , ( and that either for any one individuall act , or for the maine of our lives , our state ; and that againe either acquitting or condemning or considered in a third notion common to both those , passing sentence in generall ) so shall you find it in many other places , and indeed in all the rest which we have not hitherto named . § . for the first of these three species as it acquitteth , you have it act. . . i have lived , ( or behaved my selfe in all my conversation towards men {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in all my politique , or publique relations ) with or in all good conscience , in such a manner , as i cannot excuse my selfe of any thing done contrary to my christian profession , or dignity of my apostolicoll calling . so cor. . . the testimony of our conscience is exprest by what followes , that in simplicity &c. we had our conversation in the world . so good conscience is taken tim. . . and . and . . and tim. . . heb. . . pet. . . but above all you have a speciall place belonging to this first branch of the second in act. . . [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] we render it a conscience void of offence , the meaning is , a confidence and assurance that he hath done nothing subject so much as to the censure of having scandalized others ; for saint paul being there accused by the jewes v. . . for crimes , sedition , heresie , and profaning of the temple , he answers to the first v. . to the second v. . to the third v. . . and his being purified in the temple after the jewish manner he makes an evidence of his innocence in that particular , a proofe of his not having scandalized any jew , which to have done would have been a fault in him , whose office it was to become all things to all men , that he might gaine or save all , and not to discourage or deter any who might be gained by complyance ; and the doing so , is it which is called being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cor. . . giving none offence to the jews , the very word in the place of the acts . § . in the second place , the accusing or condemning conscience is often mentioned also ; john . . convicted by their conscience , or reproved some for one sinne , some for another . so by intimation heb. . . where t is said of the legall sacrifices that they could not make perfect as pertaining to conscience , where the word [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] rendred to make perfect , signifies in the sacred idiom [ to consecrate , ] to make a priest , whose office being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to draw neare to god , proportionably {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to perfect or consecrate as pertaining to conscience signifies to give accesse with boldnesse to god , by taking off that guilt which formerly lay upon their conscience , the same that v. . is called , to purge the conscience from dead works , to wash off that guilt of sin past , which hinders their approach to god , obstructs all entrance to their prayers ( for we know that god heareth not sinners , joh. . . and is . . . ) whereupon t is observable , that heb. . . when he bespeaks their prayers for him , he adds this reason to encourage them to doe so . for we trust we have a good conscience , that good conscience being necessary there to have other mens prayers heard for them , as here to give themselves accesse to god in prayer . so heb. . . conscience , or conscienciousnes of sins , and v. . evill conscience , and so wisd. . . there is mention of wickednesse condemned by her own witnes and prest by conscience . § . and of the last sort , in the latitude common to both , are rom. . . rom. . . cor. . . and . . and tim. . . all cleare enough without the help of our paraphrase to adde light to them . § . having thus marshalled all these places of scripture into ranks , and given some hints of generall insight into them , it now remaines that we return a while to the neerer survey of the two generall heads , and first of the former acception of the word , as it imports a monitor , or director of life , by which our actions must be regulated , and from the mistaking of which the chiefe inconvenience doth arise . § . to which end , it will be absolutely necessary to settle and resolve but one question , what is that rule or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of conscience , from whence it must receive its regulation . for he that draweth a line of direction for another , must have a rule to draw it by , and that a straight exact one , or else the directions will not be authentique , and they which walke {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} exactly or conscientiously , must {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} walk by rule , phil. . . and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} have their eye or thought alway upon that one thing , their rule of direction , or else be they never such {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the beginning of that verse , such forward proficients , their end may be perdition v. . this when once we have done , the difficulty will soone vanish . and to this purpose i shall take that for granted which in thesi i never heard any doubt of , § . ( though many of our actions look otherwise in hypothest ) that law is this onely rule ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rule and law being words of the same importance , and nothing fit or proper to regulate our actions , but that which the law giver , to whom obedience must be payed , hath thought fit to rule them by . to which purpose it is ordinarily observed that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sin , or aberration from that rule by which we ought to walke ( for so that word naturally signifies ) is by saint john ▪ epist. . . defined {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which we render a trangression of the law . in which place of saint john , though the truth is , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} denoting more then the bare commission of sinne in that author generally , viz. the wilfull perpetration of it , and an indulgence in , and habit of so doing ) the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} must proportionably also signifie not onely transgressing , but wilfull habituall contemning the law , being an exlex , or without law ( as the idolatrous atheist is said to be without god in the world ) i. e. without any account or respect of it , ( and so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} joh. . . notes the greatest degree of sinfulnesse , we render it workers of iniquity , and so very frequently in the septuagint we finde {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , where we render the hebrew by mischiefe ) yet still the observation stands good , that law is the rule , in aberration from which all sinne consists , and so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in both senses , the least degree of sinne a deviation from the law , and a malicious contentious sinning a malitious contemptuous deviation , or transgression , and so saint paul hath also resolved it , that where there is no law , there is no transgression , no {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. . . no going awry , when there is no rule proposed to goe by . § . this being so cleare in is selfe , and yet through the mistakes , yea and impieties of the world b●come so necessary to be thus farther cleared ; two things there are which will hence inevitably follow , the first negative , the second positive ; the first or the negative , that whatsoever undertakes to direct , or guide our actions , to tell us our duty , that this we must , that we may not doe , and hath not some law , ( in force , and still obligatory to us ) to authorize those directions by , is not conscience , whatsoever it is . § . first , humour it may be , to think our selves bound to doe whatsoever we have a strong inclination to doe ; it being a matter of some difficulty to distinguish between my naturall and my spirituall inclinations , the motion of my sensitive appetite , and my diviner principle , my lower , and my upper soule , and the former commonly crying louder , and moving more lively , and impatiently , and earnestly then the other . § . secondly , phansie it may be , which is a kind of irrationall animall conscience , hath the same relation to sensitive representations ( those lawes in the members ) which conscience hath to intellectuall ( those lawes of the mind ) and then , as aristotle saith , that in those creatures which have not reason , phansie supplyes the place of reason ; so they which have not , or will not have conscience to direct them , phansie most commonly gets into its place . or § . thirdly , passion it may be ; our feares will advise us one thing , our animosities another , our zeale a third , and though that be perhaps zeal of god , yet that zeale is a passion still , one of those which aristotle hath defined in his rhetoricks , being not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to knowledge or conscience , rom. . . for the hebrew word , as i told you , is rendred by those two words promiscuously , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , knowledge and conscience . or § . fourthly , diabolicall suggestion or infusion it may be , an enthusiasm of that black spirit ; as it is , ( or of some thing as bad in effect ) infallibly , whensoever rebellion , sedition , murther , rapine , hatred , envy , vncharitablenesse , lying , swearing , sacriledge , &c. come to us under the disguise of religion and conscience ; and therefore the spirits must be searcht whether they be of god , or of the devill ; and no surer way to doe it , then by these and the like symptomes , these fruits and productions of that infernall spirit , which so perfectly represent and owne their parent , that none but blind or mad men or daemoniacks can beleeve them in earnest to come from god . or § . fiftly , false doctrine it may be , and that againe set off either by the authority of the teacher , or by the dignity of some eminent followers and practicers of it , and then the apostle calls it [ having mens persons in admiration ] or by the earlinesse of its representation , being imbibed and taken in first , swallowed and digested before the truth was offered to us , and then it is prejudice or prepossession , and this again alwayes assisted by the force of that old axiom , [ intus existens &c. ] and by that which is naturall to all habits , to be hardly moveable , and yet further improved sometimes by pride and obstinacy , alwayes by selfe-love , which makes us think our own opinions ( i. e. which we are already possest of ) the truest ; which in this case is in effect to think our luck the best luck , and the same which was observed in one worst sort of heathens , who , whatsoever they saw first in the morning , worshipt that all the day after ; a choosing of perswasions as country men choose valentines , that which they chance to meet with first after their coming abroad . § . besides these , many other things it may be , and so , . it is oddes enough that it will not be conscience , which pretends to be so , and . it is certainly not conscience , unlesse it produce some law for its rule to direct us by . and this was the negative or first thing . § . the second or the positive thing which followes from the premises , is this , that conscience of duty in any particular action is to be ruled by that law which is proper to that action ; as for example : the christian law is the rule of conscience for christian actions ; the law of reason , or morall saw , for morall ; the law nationall , municipall , or locall , for civill ; the naturall , law of all creatures , for naturall actions ; and the law of scandall , ( a branch of the christian law ) for matters of scandall ; and the law of liberty , for indifferent free actions . and as it is very irregular , and unreasonable to measure any action by a rule that belongs not to it , to try the exactnesse of the circle by the square , which would be done by the compasse , and in like manner to judge the christiannesse of an action , by the law of naturall reason , which can onely be judged by its conformity with the law of christ , superiour to that of nature ; so will there be no just pretence of conscience against any thing , but where some one or more of these lawes are producible against it ; but on the other side , even in the lowest sort of actions , if they be regulated by the law proper to them , and nothing done contrary to any superiour law , even by this god shall be glorified , cor. . . a kind of glory resulting to god from that readinesse of submission and subordination of every thing to its proper rule , and law , to which the great creator hath subjected it , and of all lawes to that supreme transcendent one , the law of christ . and though some touches there are in the scripture of each of these lawes , some fibrae or strings of them discernibly there , so farre , that there is nothing almost under any of the heads forementioned , but by the scripture some generall account may be given of it , and againe , though that of scripture be the supreame law of all , and nothing authorizeable by any inferiour law , which is contradicted or prohibited by that , yet is not that of scripture such a particular code o● pandect of all lawes , as that every thing which is commanded by any other law , should be found commanded there , or be bound to prove its selfe justifiable from thence , any further then that it is not there prohibited , or thereby justly concluded to be unlawful . § . from whence by the way , i conceive direction may be had , and resolution of that difficult practicall probleme , what a man may doe in case he be legally commanded by his lawfull superiour to doe what he may lawfully doe , which yet he is perswaded he may not doe , or doubteth whether he may or no . for in this case if he be not able to produce some plaine prohibition from some superiour law , as from that of scripture , he cannot be truly said to be perswaded in conscience , ( which implyes knowledge ) of the unlawfulnesse of that thing , nor consequently hath he any plea for disobedience to that lawfull command of his superiours . all that may be said , is , that he may from some obscure place misunderstood have cause or occasion to doubt whether he may doe it or no , and then , although doubting simply taken ( i. e. where no command interposes , ) may keep me from doing what i doubt , yet it ought not to be of that weight , as to keep me from my lawfull superiours lawfull command , because that very command is a sufficient ground to supersede my doubting , when i have no plaine prohibition of scripture to the contrary , ( which in this case i am supposed not to have , for if i had , then , first , it were not a lawfull command , and secondly , i should not doubt but be assured ) it being my duty , and part of my christian meeknesse , in doubtfull matters to take my resolution from those whom god hath placed over me , and it being the sinne of dogmatizing to affirme any thing for me or others to doe , which some law of god , &c. still in force , doth not prohibit ; which sin being added to that other of disobedience to my lawfull superiours , will s●re never be able to make that commence virtue , which was before so far from any pretentions to that title . § . having proceeded thus far in the search of the ground of conscience , 't were now time to reduce this operation to practice , and shew you , first , what directions conscience is able to afford from every of those lawes for the ruling of all actions of that kind ; and secondly , what an harmony and conspiration there is betwixt all these lawes , one mutually ayding and assisting the other , and not violating or destroying . but this were the largest undertaking that could be pitcht on in the whole circle of learning , aerodius's pandectae rerum ab omni aev● judicaturum , and all the schoolmens and casuists volumes , de legibus , de jure & justitia , and on the decalogue , would be but imperfect parts of this ; i shall give you but one taste or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of it , by which the reader will be perswaded to spare me , or rather himselfe that trouble . § . the prime of these , the christian law , is the rule of all actions that come within that spheare , sets downe the nature of all christian duties of piety , and love of our brethren in generall , and more particularly of faith , hope , charity , repentance ; selfe-denyall , taking up the crosse , &c. of humility , meeknesse , mercifulnesse , peaceablenesse , obedience to superiours , patience , contentednesse , and the like ; and the relation of a christian being a grand transcendent relation , there is no action imaginable , but may either in respect of the matter , or motive , or principle , or circumstances , offend against one of these , ( and then , malum ex qualibet defectu , the least of these defects blemisheth it ) and so conscience directed by that rule or law , will direct me either to doe it , or not to doe it in that manner , and then t is not any complyance with , or agreeablenesse to any or all other lawes , which will make this action christian , which hath any such notable defect or blemish in it ; not to pursue this any farther , having thus named it , and shewed you the vastnesse of the sea it leads to , it will suffice to our present designe to tell you , that from what is said these corollaries , to omit many others , will be deducible . § . . that it is not possible for conscience ( be it never so strongly perswaded ) to make any action lawfull , which is not regulated by those rules , or lawes which are proper to it , and reconcileable with the grand rule , the christian law . conscience can never transforme profanenesse into piety , sacriledge into justice or holinesse , rebellion into obedience , faction into humility , perjury , or taking of unlawful oathes into religion , rapine into contentednesse , inhumanity into mercifulnesse , adultery , fornication , divorces , ( save in case of adultery ) or any uncleannesse into purity , labouring to shake a kingdome , ( to remove the crosse from my owne shoulders to another mans ) into taking up of the crosse ; but contrariwise , if it be truly and univocally conscience of duty , it will tel me that every one of these foule titles belongs to every such action ( the scripture being so cleare in these particulars , that there is no place or excuse for ignorance or mistake ) and by setting before me the terrors of the lord , perswade me not to venture on any one such action upon any termes ; or if i have ventured , it will smite and wound me for it , and drive me to timely repentance ; or if it doe not , t is either a cauterized insensate conscience , a reprobate mind , or else some of these images , which even now i mentioned , mistaken for conscience ; or if it be a full perswasion of minde , that what i thus am about , i am obliged to doe , ( if that be a possible thing in such matters and under so much light ) t is then in the calmest style an erroneous conscience , which is so far from excusing me ( unlesse in case of ignorance truly invincible , which here is not imaginable ) that it brings upon me the most unparalleld infelicity in the world , an obligation to sinne which way soever i turne my selfe , on one side appearing and lying at my doore the guilt of committing that sinne which i have so mistaken , and on the other the guilt of omitting that ( though sinne ) which my conscience represented to me as duty ; and nothing but repentance and reformation of judgement first , and then of practice , will be able to retrive the one or the other . § . the second corollary will be this , that it is the most unreasonable insolence in the world , for them that can swallow such camell-sins as these without any regrets , nay with full approbation , and direction ( perhaps ) of conscience ( it that may be called conscience which is so divided from , and contrary to knowledge ) yet to scruple and interpose doubts most tremblingly , and most conscientiously in matters of indifferency ; not so much as pretended to be against the word of god , ( and so within the law of christian liberty , that they may be done if he will ) and yet over and above their naturall indifferency commanded by that authority , in subjection to which the christian vertue of obedience consists ; and all this either first upon no ground of conscience at all , but only that it is contrary to their phansy , their humour , their prepossessions ; or secondly because it is a restraint , upon their christian liberty , which yet christ never forbid to be restrained quoad exercitium , as farre as belongs to the exercise of it , but hath permitted sometime the care of not offending the weak brother , i. e. charity , and sometime obedience , to lawfull superiours , to restreine it , ( for if in things indifferent they may not restreine , there can no obedience be payed to them ; ) or thirdly because they are offensive ( though not to them , yet ) to others , who are perswaded they are unlawfull . whereas i that perswasion of those others is erroneous , and not sufficient to justifie disobedience in themselves , much lesse in other men , in case of lawfull humane command , and that their censuring of such indifferent actions , i. e. being angry without a cause , may bee greater matter of scandall , and so more offensive to others , and more probable to work upon them to bring them by that example to be so argry also , then the doing that indifferent action , mistaken by others , and condemned for unlawfull , would be to bring them to transcribe that reprobated samplar , i. e. to doe what they thus condemne ; all men being farre more apt and inclinable to break out into passions , then into acts against conscience , and so more likely to be scandalized or offended , or insnared , by following the former , then the latter example , to sinne ( for company or after another man ) by censuring whom he censures , which is being angry without a cause ; then by doing what they are advised and resolved they ought not to do , which is sinning against conscience . or fourthly , because they are against their conscience to doe , whilst yet they produce no law of god or man against them , and so in effect confesse there is nothing in them against conscience ; unlesse , as before was noted , they wilfully aequivocate in the word conscience ; which will and skill of theirs , as it will not make any thing , unlawfull , which before was indifferent , so will it not conclude ought , save only this , that they which are so artificious to impose on others , and forme scruples where there were none , would not be thought the likeliest men to swallow grosse sinnes under the disguise of vertues , or if they doe so , will have least right to that onely antidote of invincible ignorance to digest them . § . the third corollary will be this , that scrupulousnesse of conscience in some lighter lesse important matters ( if it may be supposed excusable , as a weaknesse of an uninstructed mind , joyned with that good symptome of tendernesse of quick sense , yet ) can never hope to be accepted by god by way of commutation or expiation for grosser sinnes , so that he that falls foulely in any confessed sinne , should fare the better at the great day of account , or be in lesse danger of being cast out of gods favour for the present , because he is over-scrupulous in other things : for sure this were a strange way of supererogation to pay one arreare to god by running into another with him , to discharge a debt by owing more . and yet this is an errour which may seem worth the paines of preventing , it being so notoriously seen , that some men , which professe to have care of their wayes , and must in charity be beleeved to have so , goe on confidently in greivous sins , which they cannot but know will damne without repentance , ( the sentence of not inheriting the kingdome of god , gal. . being so distinct , and punctuall , and absolute , and indispensable against them ) and yet have no antidote to relye on for the averting that danger , but onely this of their exactnesse and scrupulousnesse in things indifferent ; which if they shall say they doe not confide in , they are then obliged , in conscience , and charity to their brethren ( who may follow them to this precipice ) either to give over hoping , or to set to purifying , without which there is no true ground of hope . this hint puts me in mind that there is another part of my design still behind , belonging to the second notion of conscience , to examine § . what it is that is required to entitle a man to a good conscience ; which will briefly be stated by premising what before was mentioned , that the good conscience belongs either to particular single performances , or to the whole state of life and actions . to the first there is no more required , but that that particular action be both for matter and circumstance regulated by the rule , or rules which are proper to it , and have nothing contrary to any superiour transcendent rule . as that my meale be with sobriety and thanksgiving , my almes with chearfulnesse , liberality , discretion , done in gratitude and obedience to god , and mercifulnesse to my brother , without reflexion on my own gaine or praise in this world . but for the good conscience , which belongs to the whole state of life and actions , which is called a good conscience in all things , heb. . . or a good conscience consisting in having a good conversation in all things , ( for so the punctation in the greek will direct rather to render it , [ we have a good conscience , willing to live well , ( or have an honest conversation ) in all things ] there the difficulty will be greater . and yet two texts there are which tend much to the clearing and disinvolving of that one , pet. . . where {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , good conscience in the beginning of the verse , is explained in the close by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a good conversation in christ , or a good christian conversation , or such as now through christ , by the purport of the second covenant may and shall be accepted for good . where the word [ conversation ] denoting first the actions and behaviour both toward god and man , and secondly , the whole course and frame of those actions , ( wherein it seems a good conscience consists , i cannot better be explained then either by the apostles , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an accurate exact walking , eph. . . or the phrase to titus , c. . . living soberly and righteously and godly in this present world ; the first respecting our duty to our selves , or actions , as private men ; the second , our duty to our brethren , in our more publique capacities ; the third , our duty to god as creatures , men , and christians ; or saint lukes character of zachary and elizabeth , luk. . . walking in all the commandements and ordinances of the lord blamelesse ; walking blamelesse , in all : universall sincere obedience , ( not entire or perfect without ever sinning , but ) considered with the rules of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or moderation of strict law , ( which is now part of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the gospel-law , by which a christian is to be nyed , as equity is a part of the municipall law of this land ; such is mercy for frailties , and infirmities , and grosser lapses recovered and retracted by repentance ) now under the gospel , so as to be acceptable to god in christ ; which was intimated ( as in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in christ , pet. . so ) in the former part of that verse , and their character {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , righteous before god : which phrase [ before god ] hath a double intimation worth observing in this place , first of the perseverance or perpetuity of that righteousnesse ( as opposed to the temporary of the hypocrite ) for the phrase {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ before him ] refers to the shew bread of old , exod. . . which was to be set before god alway ; and therefore is sometime called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the bread of faces , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bread before his face , literally {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , before him , and sometimes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} perpetuall bread , and secondly , of the acceptation or reception in the sight of god , for that againe was the end of setting the bread alwayes before god , that god looking on it might accept them ; and so righteousnesse before god , is such righteousnesse as god will please in the gospel to accept of , as when visiting the fatherlesse , &c. jac. . . is called , religion pure and undefiled before god the father ; it noteth such a degree of unblemisht purity , not as excluded all sinne , but as god in christ would ( or hath promised to ) accept of . and the same phrase therefore is in another place of the same chapter , luk. . . rendred by our church in the gospel for midsummer day by these words , such as may be acceptable for him . § . which being all taken into the description of a good conscience , that it is such a continued good conversation as god now under the gospel promiseth to accept of ; the onely difficulty behind will be , what that is which god promiseth to accept of ; to which end , it will be very instrumentall to take in that other place which i promised , and that is that forementioned , heb. . . where the good conscience is evidenced ( or the ground of confidence that he hath a good conscience , demonstrated ) by this [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] willing , or resolving , or endeavouring to live honestly , or to have honest conversation in all things . from whence the onely thing which i desire to collect is this , that the sincere resolution or endeavour to live honestly in all things ( which i remember , one of our ancientest church-writers saint cyrill of jerusalem calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and opposes it to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , works ) is the scripture nomination of a good conscience , or the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that great treasure of confidence to all which have it ; that ground of mature perswasion for any , that he hath , or shall by god be allowed , and acknowledged to have a good conscience . § . and if it be farther demanded what is necessarily required , ( and how much will be sufficient ) to denominate a man such , what is the minimum quod sic of this sincere resolution , or endeavour , although that , i confesse , will be hard if not impossible , to define in such a manner , as shall come home to every particular , ( the proportions of more or lesse , knowledge or strength , the inequality of the talents of illuminating and assisting grace still interposing and making a variation ) yet will it not be matter of much difficulty to give some generall advertisements , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which will be acknowledged as soone as mentioned , and being put together , and by each man single applyed to his particular case , by way of self examination , will be able to tell him in some measure , whether he hath a good conscience or no . and the first of these will be , that § . acts and habits of sinne in the former ( heathen or unregenerate ) part of the life , of what nature ( and clothed with what aggravations ) soever , if they are now retracted and renounced by repentance ( as that signifies not onely a sorrow , but a thorow change ) are reconcileable with a good conscience . the truth of which is cleare , first , because the gospel allowes place for repentance , and promises rest to the heavy laden , so he come unto christ , and mercy to him that confesseth and forsaketh . secondly , because the sincerity of resolution and endeavour now , ( which is all that is required to a present good conscience ) is reconcileable with past sins , even of the largest size . thirdly , because saint paul himselfe , which was once a saul , can yet say confidently , that he hath a good conscience . and fourthly , because ( which i shal a little enlarge on ) the sinne against the holy ghost , which alone is by the gospel made uncapable of remission , is , as i conceive , no act , no nor course of any speciall sinne , but a state of final impenitence , a continued persevering resistance of all those saving methods which are consequent to the descent , and are part of the office of the holy ghost . § . to which purpose i shall give you one hint which may perswade the preferring of this opinion before the contrary , and it is by observing the occasion of christs delivering those words concerning the irremissiblenesse of speaking against the holy ghost . those words are delivered by christ both in saint matthew and saint mark upon occasion of that speech of the jewes , that christ cast out devils , by the prince of devils , which was clearly a blaspheming or speaking contumeliously against christ himselfe , or the sonne of man , and there is no passage in the text which can conclude that that speech of theirs was by christ called the blasphemy against the holy ghost , but rather the contrary that it was a blasphemy onely against the sonne of man ; for t is apparent that christ mat. . . for the space of six verses sets himselfe to convince them of the falsity of that speech ( which probably he would not have done , if they , to whom he spake had been in an irrecoverable irreversible estate of blasphemy . for that he should take such paines onely to leave them unexcusable , . there was no great need , in this case they were so already . . it is a mistake to think that christ doth so at any time , they are bowels of mercy and not designes of mischieving , or accumulating their sinne , and judgements , which incline him to call and knock , and labour to convince sinners ) and having done that , doth both invite them to repentance by shewing them the possibility of pardon yet , and give them an admonition able to shake them out of all impenitence , by telling them the danger which attended , if the only last method of working on them which was yet behind , did not prosper with or work upon them , this is the importance of that and verse concerning the speaking a word , i. e. standing out against the sonne of man on one side , and the holy ghost on the other ; the summe of which is this , there shall be by the coming of the holy ghost a possibility of pardon and meanes of reformation for those that resist and hold out and even crucifie christ ( as by the coming of christ , there was for those that should beleive on him , though they had formerly lived disobedient unto god the father , resisted those methods of mercy used on them under the old testament ) for them that speak a word . i. e. by an hebraisme doe an action ( of affront , of injury , of contumely ) against christ , yea that resist and beleive not on him , but conceive and affirme him to cast out divels by the power of beelzebub , ( which was as contumelious a thing as could be said of him ) but when christ shall be taken from the earth , and the holy ghost shall be sent down to convince the world of that great sinne of crucifying christ , and to settle in the church of god such an orderly use of all gospell-meanes that may tend to the bringing sinners to repentance ( the use both of the word and sacrament and censures and all other things necessary to that great end of working on the most contumacious ) that if this prevaile not , there is little hope left of ever working on such perversenesse , then it is to be resolved , that those that thus stand out against all those saving methods of gods last oeconomy , shall be left uncapable of any good , of any whether meanes of yet-farther working on them , or of pardon either in the church or in heaven , there being no more persons in the god-head now behind ( unlesse we will change the christians trinity into pythagorasses {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) nor consequently meanes in the providence of god , for the reducing of , or obtaining mercy for such . by this it will appeare that this blasphemy against the holy ghost is not any one act no nor habit of sin ( particularly not that speaking against christ there , which you will also guesse by saint luke , who mentions not that speech of theirs concerning his casting-out divels by the prince of divels , and yet sets down this speech of christ , of the irremissibility of this blasphemy against the holy ghost , luke . . which argues that this hath no neare relation to that ) but a finall holding out against , and resisting the whole office of the holy ghost , and all those gracious methods consequent to it . § . to which i shall only adde in reference to my present purpose ( that there may be no place of doubting even to him which will not receive my interpretation of this place ) that even by those which conceive it to be some speciall kind of finne , yet the unpardonablenesse of it is acknowledged to arise from thence , that it is impossible for any such to repent , yet not for any that repents to find pardon and mercy , which is sufficient for the confirmation of my present proposition . 't is true indeed , that he that is sold a slave of sinne , the unregenerate carnall man , is , whilst he is so , in a most hopelesse , comfortlesse estate , and if he have any naturall conscience left him , it must needs be a kind of seind and fury with him , no peace to such wicked , saith my god , and it is as true that the recovery of such a man out of the grave of rottennesse , that lazarstate in sinne , is a miracle of the first magnitude , a work of greatest difficulty ( christ groanes at the raising of him that was dayes dead and putrified in the grave ) and costs the sinner much dearer to be raised out of it . saul is strucke down in his march towards damascus , blind and trembling before his conversion ; but yet still when this conversion is wrought , he may have a good conscience what ever his foregoing sins were . § . and although the apostles censure heb. . . and . . light yet heavier upon those who after the knowledge of the truth and gust of the life to come , and participation of the holy spirit relapse to their former sinnes , it being there affirmed that there is no possibility to renew them , or ( as the greeks read it ) for them to renew or recover to repentance , and consequently the sacrifice for sinne [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] no longer belonging to or remaining for them , yet doth not this hinder the truth of the present proposition ; for i those places to the hebrews belong not to the sins of the unregenerate life , which only now we speak of , but of the relapse after the knowledge of the truth , . even in those places speaking of those sinnes , the doctrine is not , that there shall be any difficulty of obtaining pardon for them upon repentance , ( for the subject of the apostles propositions is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} men considered exclusively to repentance , as abiding in sinne unreformed impenitent , and to such we designe not to allow mercy ) but that this is so great a grieving and quenching of the spirit of god , that it becometh very difficult , and in ordinary course impossible for them that are guilty of it to repent , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} again to recover to repentance : it being just and ordinary with god upon such sinnes of those to whom he hath given grace , to withdraw that grace againe , according to his method and oeconomy of providence exprest in the parable of the talents , [ from him that hath not made use of the grace or talent given , shall be taken away even that which he hath ] and wisd. . . the holy spirit of discipline will not abide where unrighteousnesse cometh in ; and so being thus deprived of that grace , it is consequently impossible that those should {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in a neutrall sense , renew and recover , or in an active reciprocall renew or recover themselves to repentance , though yet for god to give a new stock of grace it is not impossible , but only a thing which he hath not by revealed promise obliged himselfe to do ; and therefore whether he will doe it or no , is meerly in his own hand and dispositive power , and that which no man hath ground to hope and title to challenge from him . all which notwithstanding our present proposition stands firm , that where there is repentance , or true thorow change , those former retracted acts or habits are reconcileable with good conscience . § . the second this , that sinnes of weaknesse of all kinds , whether first , of ignorance , or secondly , of naturall infirmity , the one for want of light , the other for want of grace , or thirdly , of suddaine surreption , such as both by the law of [ si quis praecipiti calore ] in the code of iustinian , and by the municipal laws of most nations , are matter of extenuation to some crimes , to discharge them from capitall punishment , at least to make them capable of pardon , or fourthly , of dayly continuall incursion , either for want of space to deliberate at all , or because it is morally impossible to be upon the guard to be deliberate always , ( opere in longo fas est obrepere somnum ) or fiftly , which through levity of the matter passes by undiscerned , and the like , are irreconcileable with a good conscience , because againe , be a man never so sincerely resolute and industrious in endeavour to abstaine from all sinne , yet as long as he carries flesh about him , ( which is such a principle of weaknesse , that ordinarily in the new testament , the word flesh , is set to signifie weaknesse ) such weaknesses he will be subject to , such frailties will be sure to drop from him . this , i remember , parisiensis illustrates handsomely , first , by the similitude of an armed man provided with strength and prowesse , and wrestling with another in lubrico , on a slippery ground , who though neither weapons nor strength nor courage faile him , yet may be very probably fall , the slipperinesse of the footing will betray him to that ; or secondly by an horseman mounted on an unmanaged or tender-mouth'd horse , who cannot with all his skill and caution secure himself : from all misadventures , the beast may upon a check come over with him , or getting the bit into the mouth runne into the enemies quarters ; or thirdly , by a city that is provided for a siege with workes , and men , and victuals , and ammunition , and yet by a treacherous party within may be betrayed into the enemies hands ; there is a principle of weaknesse within like that slippery pavement , that tender-mouthed beast , that insidious party , which will make us still lyable to such miscarriages , and nothing in this contrary either to courage or diligence , to resolution , or endeavour . and for such as these frailties , ignorances , infirmities , &c. so they be laboured against , and the meanes of preventing or overcomming them sincerely used ( which if it be done , you shall find them dayly wain in you , and if they doe not so in some measure , you have reason to suspect , and to double your diligence ) there is sure mercy in christ to be had , obtaineable , by dayly confession , and sorrow , and prayer for forgivenesse of trespasses ) without any compleat conquest atchieved over them in this life . it being saint pauls affirmation , very exactly and critically set downe , rom. . . that christ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we being weake , dyed for the ungodly , to note the universal benefit of his death for such weak ones and such sinnes as these to which meer weaknesse betrayes them . the very doctrine which from that text at the beginning of our reformation our reverend bishop martyr did assert in his excellent preface to his explication of the commandements . § . to which purpose i shall onely adde one proofe more , taken from the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or rationall importance of saint pauls exhortation rom. . . we that are strong , saith he , mus beare the weaknesses , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of them which are not strong , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and not please our selves , for v. . christ did not so , but &c. which reason sure must come home to both parts , the affirmative as well as the negative ( or else the logick will not be good ) and so the affirmative be that christ bare the infirmities of the weake ; and so again v. . [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] applyed to the same matter he took us up when we were thus fallen . i might adde more , but i hope rather that i have said too much in so plaine a point , and abundantly evinced the irreconcileablenesse of such frailties with a good conscience . § . a third thing is , that the lusting of the flesh against the spirit is reconcileable with a good conscience , so it be in him that walketh in the spirit , obeys the desires and dictates of that , and fulfilleth not the lusts of the flesh , gal. . , . there is no spiritually good thing that a man ever doth in his life , but the flesh hath some mutinyings , lustings , and objections against it , there being such a contrariety betwixt the commands of christ and the desires of the flesh , that no man , which hath those two within him , doth the things that he would . ( for so t is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that you doe not , not that you cannot doe ) [ the things that he would ] ( i. e. the things , which either he resolves to doe , or takes delight in ) those he doth not , i. e. either purely without some mixture , or still without some opposition of the contrary , or ( as againe the place may be rendred ) this opposition of these two one against another tendeth to this , that we may not doe , or to hinder us from doing every thing that we would , as indeed we should doe , were there not that opposition within our owne brests . this is the meaning of that verse , which notwithstanding it followes verse . that if we be led by the spirit , if that be victorious over the contrary pretender ( as it may , though tother lust against it ) if the production be not works of the flesh , adultery , &c. v. . but the fruit of the spirit love , peace , &c. v. . against such there is no law , no condemnation , no accusation of conscience here , or hereafter . § . for it must be observed , that there is great difference betwixt this lusting of the flesh against the spirit in them that are led by the spirit , gal. . and the warring of the law in the members against the law in the mind , which bringeth into captivity to the law of sin , i. e. to it selfe , rom. . for those in whom that latter is to be found , are there said to be carnall , sold under sinne ( as a slave was wont sub hasta to be sold ) and so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to be led by the flesh and fulfill the lusts of the flesh , which is of all things most unreconcileable with that mans state ; against whom there is no condemnation in christ , rom. . . and so with a good conscience . § . and if the resistance of the minde , or the law morall , of the spirit , or the law christian , be sufficient to excuse that action or habituall course which is committed and lived in , in opposition to both of these , or while both of these check and contradict , then sure are sins against conscience become ( if not the most excusable sinnes , yet ) the more excusable for this , that they are against conscience ; that woulding or contending of the mind , or the law of the mind being no other but the dictate of the instructed conscience , ( in them which know the law , rom. . . which he that obeyes not , but followes the law or command of sin against it , hath not sure a good conscience , in our second sence as that signifies a conscience of well-doing or doing nothing against rule of conscience , for that this man in terminis is supposed to doe . § . having now proceeded thus farre in the affirmative part in shewing what sinnes are reconcileable with a good conscience , i should now proceed to the negative part and shew what are not reconcileable therewith . but before i advance to that , there is one classis or head of sinnes , about which there is some question and difficulty of resolving , to which of the extreames it should be reduced , i. e. whether it be reconcileable , or unreconcileable with a good conscience . and that is the single commission of some act of knowne sinne , which hath not the apology of weaknesse to excuse it , and yet is not indulged or persisted , or continued in , ( for of those that are so , you shall hear anon in the proposition ) but without delay retracted by humiliation and reformation ; for the stating and fatisfying of which it will be necessary first , to observe that § . any such act of wilfull sinne first , hath in it selfe a being , and so is capable of a notion abstracted from the retraction of it . yea secondly , is a work of some time , and though it be never so suddenly retracted by repentance , yet some space there is before that retraction ; and if we speak of that time or space , there is no doubt , but that act , first , is contrary to good conscience , and contracts a guilt , and consequent to that , the displeasure of god and obligation to punishment , which nothing but repentance can do away ; yea and secondly , is a naturall means of weakning that habit of good , of sauciating and wounding the soule , and for that time putting it in a bloody direfull condition , and should god before repentance strike , for ought we know there would be no remission , and so , fearfull would be the end of that soule . § . but then secondly , if before god thus visit in justice , repentance interpose , ( as in this present case we suppose it doth ) if this plank be caught hold on instantly upon the shipwrack , if he that hath committed this act of carnality , &c. lye not down ( after the manner of the grecian horses in saint ambroses expression , qui cum ceciderint , quandam tenent quietis & patientiae disciplinam , are taught , when they fall in the race , not to strive or endeavour to get up again , lye still on the ground with great stilnesse and patience ) walk not after the flesh , ro. . . then presently is he set right again in gods favour , upon ( performance of the solemnities , as it were , payment of the fees of the court ) humiliation , contrition , confession , and lowly supplications to god for pardon in christ , and so then to him thus repaired there is no condemnation ; beside the forementioned effects that attended that sinne at the time there is no future arrear behind in the other world . § . as for the other effect of sinne in this life , the wasting of the conscience , or provoking of god to withdraw his grace ; though any such act of wilfull sinne may justly be thought to do that also in some degree , first , to stop god from going on in his current of liberality , and secondly , to cast us back from that plenitude and abundance , which before in the riches of gods bounty in christ was afforded , and so much weaken our stock of grace , leave us much more infirme then wee were before the commission ; yet wee find not any threat in scripture that god will , upon this provocation of one single act not persisted in , presently withdraw all grace , but we have reason to hope what the article of our church supposes , that in this case he leaves sufficient grace to enable that child of his , that thus falls , by that his grace to return again . § . and if that sad presage , heb. . . seem to any to withstand this , the answer will be prompt and easy , by observing that the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , there [ the fallers away ] signifies more then some one single act of sinne presently retracted againe , even a generall apostacie in their practice , ( if not in their faith ) a return to their former unregenerate sinnes , ( as the phrase {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , [ they being entangled are overcome ] notes pet. . . a place perfectly paralell to this , and ) as in this place the ancients have generally interpreted . and then though such indulgence in sinne , such returning to the vomit or mire againe in that other place , doe provoke god to withdraw his grace necessary to enable them to repent , yea and cast them back into a worse estate then they were in , not onely before such sinning , but even before their conversion , pet. . . yet that god will so punish with totall desertion any one act or commission presently retracted againe , it is not affirmed here nor anywhere else , that i have observed , but rather on the contrary , that he will visit them with chastisements which are a grace and a meanes to recall them , without any utter for saking or taking of his loving kindnesse from them , psal , . . . § . that this matter may be throughly cleared , i shall suppose this objection made against what hath hitherto been said of it , that it may seem by this doctrine , [ that the regenerate man may bee under gods displeasure ] that hee that remaines sanctified may be unjustified , for so he will be , if all his sinnes be not forgiven him , which they are not , if this act of sinne not yet repented of , be not forgiven . in answer to this , i shall reinforce my affirmation , that of necessity it must be granted , if we believe the scripture , that any such act of sinne unretracted by repentance , doth certainly stand upon the sinners score unremitted ; for that god ( as some affirme ) doth at the first act of my being justified , forgive all my sinnes not only past , present , but also future too ; cannot be said , but upon a supposition that that man will never commit any such sinne against which the gospell threatens perishing , i. e. any deliberate presumptuous sinne , ( which supposition if it were true , would inferre an impossibility of the regenerate mans thus sinning , not an assurance of his pardon without ( or abstracted from the consideration of ) his repentance , which is the only point , in hand ) for if he doe , then upon confession and forsaking there is promise of mercy , and not otherwise ; and in briefe , without repentance there is no remission : and therefore it is observeable , that they which thus affirm , find themselves enforced to fly to gods omnipotence and immensity , to whom all things are present ; by help of which they can conceive and resolve that at the time of that sinnes being upon him unrepented of , god yet seeing his future repentance as present , may scale his pardon , and then may by the same reason do so also before the commission ; the weaknesse of which arguing , i shall no farther demonstrate then by this rejoynder , that by the same reason it might be said , that a man is justified before he is borne , which yet the objectors doe not affirme , but that at the time of his first conversion , be it at such a sermon or the like , he was justified , and then all his sins past , present , and to come forgiven him , which is as contrary to the notion of all things being present with god , as to say that this act of commission is not forgiven till it be repented of , for sure the time before that mans birth , and the time after it , are as truly present to god before all eternity , as the time of this commission and that repentance . § . the onely way for us to understand our selves or any thing that belongs to gods actions concerning us , is that which the scripture supposes and commands us to walk in , not the way of gods secret counsels , ( which if we knew , were no longer secret ) not the way of gods immensity , ( which if it were intelligible by us , were not immensity ) but the way of his revealed will , which is , that whensoever the sinner repenteth him of his sinne , and amends his life , he shall have his sin blotted out and put out of gods remembrance , i. e. forgiven unto him and not till then : and to suppose he may have remission before such repentance , is to suppose god perjured who sweares he shall not , and to lay falsity to the charge of the whole gospel , which resolves , except ye repent , ye shall all perish . § . to all this i might farther adde that gods justifying the faithfull man , is the approving his fidelity upon tryall of it , and so acquitting him ( upon a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or probation ) from suspicion of hypocrisie , pronouncing him faithful , or evangelically righteous , and upon that , owning him as a friend , entring into league with him , as might appeare by gods justifying abraham and calling him friend ( in the sense wherein they are christs friends , which doe whatsoever be commands them , so approve themselves unto him ) if it were now seasonable to examine that businesse . this being supposed , it would be most evident , that such an act of knowne deliberate sinne committed in time of tryall , is quite contrary to justification , even as contrary as abrahams refusing to beleeve gods promise first , or after to sacrifice isaac , you may suppose would have been . of which the least that can be said , will be this , that such a failing is a shrewd blemish to sincerity , which will make it necessary for him that is guilty of it , to repaire his credit with god by expressing a great sence of his miscarriage , and by many future performances of constancy , and resolution , if ever he hope to be approved , or justified by him . § . but now having thus far confirmed this , and so rather strengthned , then weakned the objection , the next thing i shall desire may be observed is this , that every non-remission of a sinne for some time , every displeasure of gods , every not-imputing to righteousnesse , is not an utter intercision of justification , is not a calling all the former forgotten sinnes to remembrance , for to such onely an apostacy , or continued falling away from god betrayes the soule . for , the whole current of my life may approve my fidelity to god , though some one action be very contrary to it : nay secondly , a father may be displeased with his sonne for some one fault , and yet not difinherit him , nay upon farther provocation he may cast him out of his family , and yet afterward receive him into it againe . § . so that there are three degrees observable in this matter , first displeasure , secondly wrath , thirdly fury . first withdrawing of the fathers favour , suspension of pardon , so t is in case of any such single act of sinne presently repented of , considered before its retractation . second , casting out of the family , totall intercision of mercy for that present , so t is in case of such sin persisted in indulgently . third , utter finall irreversible abdication , so t is in case of finall obduration . § . this may be illustrated , . by a vulgar , then by an ecclesiasticall resemblance . among friends . there may be a matter of quarrell , dislike , displeasure , and one friend justly frowne upon the other , yea and keep some distance from him , and be really angry with him , for some act of injury done by him , contrary to the lawes of friendship , which till he hath some way repaired , the friend may justly not pardon him , and so absteine for that present from the former degree of familiarity with him : but then . the injurious friend may continue as injurious still , and go on and persist in that course of falsenesse or unfriendlinesse , and then the injur'd friend wholly forsakes his company , breaks off those bands of friendship with him , yet so as that upon the others relenting and amending , he may yet againe returne to him , and so that totall separation prove no finall one , . there is , upon obduration or no manner of relenting , a finall irreversible breach . § . the ecclesiasticall resemblance is , that of the three degrees of excommunication among the jewes , the first or lowest , was niddui separation , not totall turning out of either sacred or civill society , but remotion to a distance , that the offender should not come within foure cubits of any other , and so be denyed the peace of the church , and the familiar kind of communion , which others enjoy . above this there was cherem which was a totall exclusion or distermination with anathemas or execrations joyned with it , but yet was not finall , then thirdly there was schammatha giving up to destruction or desolation , delivering up to gods comming in judgement , and that was irreversible . § . now for the full satisfying of the argument , ( having already shewed you the state of this offender in respect of justification ) it will onely be necessary to adde one thing more , that the state of the same man as it respects sanctification , is parallel and fully proportionable to the state as it respecteth justification , and so the objection will quite fall to the ground . § . to the clearing of which you must know that sanctification may be conceived in a double notion : . as a gift of gods , . as a duty of mans . to prevent mistake , this i meane , god gives the grace of conversion and sanctification , and he that is effectually wrought on by that grace , is converted and sanctified , this is it which i meane , by the first notion of sanctification , as it is a gift of gods : but the man thus converted and sanctified , i. e. thus wrought on and effectually changed by the spirit of god , is bound by the gospl-law , to operate according to this principle , to use this talent , and this is called , to have grace , heb. . . i. e. to make use of it to the purpose there specified of serving god {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( i. e. either well pleasedly , cheerfully , willingly , or well pleasingly , so as god may and will accept ) in righteousnesse and godly feare , according to the notion of having in the parable of the talents , where t is said that to him that hath shall be given , i. e. to him which makes use of the talent intrusted to him , operates accordingly , doth what that enables him to doe , offends not against it by idlenesse , or by commission of contrary sinnes , which he that doth , is the non habens , he that hath not there , from which shall be taken away , &c. and this having of grace is it which i meane by the second notion of sanctification , as it is a duty of mans , which i conceive is meant by the apostle , when he saith , this is the will of god , even your sanctification , and he which hath this hope purifies himself , and let us cleanse our selves from all filthinesses perfecting holinesse , all which places suppose the thing spoken of , to be the duty of man , which by the help of christ strengthning him , he is able to performe , and therefore upon the supposition of gods working in him both to will and to doe , to will , by sanctifying , to doe , by assisting grace , he is incited and exhorted by the apostle , to work out his owne salvation . § . this being thus cleared , t will be easily granted in the second place , that every such act of deliberate commission as we now speak of , is contrary to sanctification in this latter notion , contrary to the duty of the sanctified man , from which breach of duty it was , that we bound him before under that guilt , which nothing but repentance could rid him of , and if you mark it , that is the onely thing which contracts a guile , the doing somewhat contrary to duty , and so the want of this second notion of sanctification it is , the want of sanctified operations , which interposes any rubs in the businesse of our justification , and not so properly that wherein god onely was concerned , his not giving grace , guilt being still a result from sinne , and sinne being a breach of the law , a contrariety to duty and not to guilt ; and though he that hath not received the gift of sanctification be not justified , yet the cause of his non-justification then , is not , in proper speaking , gods not having given him grace to sanctifie , ( for that is but a negative thing , and cannot produce non-justification , which is in effect a positive thing by interpretation , signifying condemnation , two negatives making an affirmative , non-justifying being non-remitting of sinne , and that the actuall imputing of it to condemnation ) but the sinnes of his former and present impenitent unsanctified life . § . this also being thus cleared , i shall onely adde a third thing , and then conclude this matter , that in the same proportion that any such act of sinne doth unjustifie , it doth unsanctifie also , i. e. shake and waste , though not utttrly destroy , that sanctified state that before the man was in , by the gift and grace of god . § . for as there were three degrees of provocation in the matter of justification , so are there also in this of sanctification , the first , grieving the spirit of god , eph. . . resisting it , trashing of god in his course of grace and bounty towards us , putting our selves under niddui , as it were , in respect of gods grace , as well as his favour , and so weakning our stock of sanctity , and this the deliberate act of sinne may be thought to doe . the second , is quenching of the spirit , thes. . . putting it quite out , rebelling and vexing his holy spirit , is . . . a totall extinction of grace , the cherem that brings the present curse , or anathema along with it ; and this is not done by one sin not persisted in , but onely by a habit or indulgent course of sin ; and the third , is the despighting , or doing despight to the spirit of grace , heb. . . that which is proportioned to schammatha , that makes the finall irreversible separation betweene us and gods sanctifying grace , the first did not wholly deprive the sinner of all grace , no nor of sufficient to enable to repent ; the second , did so for the present ; the third did so finally also . § . if you will now demand what are the effects and consequents of that displeasure of god , which this single act of sin brings upon the offender ; i answer , that i have in some measure answered that already , shewed you at the beginning many lugubrious effects of it ; and if that be not sufficient to satisfie you , or to shew the non-remission of such sinne till it be recracted by repentance , i shall then proceed one degree farther yet , to tell you , § . that the method of gods dealing in this case ( of such single acts of commission ) seemeth by the scripture to be after this manner . upon any such commission , satan is wont to accuse that man before god , [ such or such a regenerate child of thine is falne into such a sin , and so into my hands as the lictor ) then to desire , or require solemnly , to have him to winnow , by inflicting punishments upon him , and god yeelds many times to this demand of satans , delivers the offender up to him in some limited manner . § . to which delivering though temptations ( or afflictions which ordinarily are signified by temptations in scripture ) are constantly consequent , yet not utter desertion or withdrawing of grace , but allowing of strength sufficient to victory , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ability to beare , . cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , passage out of those difficulties in that same place , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sufficient grace , . cor. . . and assistance of his faith , that it faile not totally , ( which is the importance of christs having prayed for peter , luk. . . his intercession being a powerfull intercession ( as may appeare by his [ father , i knew that thou hearest me alwayes , iob. . ] and so in effect , the obtaining from his father , and actuall conferring on his disciples the grace which he prays for ) and therefore it is observable , that as those which are thus accused and demanded by satan are generally such as , were it not for this present particular commission , would passe both with god and him , for faithfull disciples , and good christians , and therfore do stil retain that title ( as appears by the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when satan is called the accuser of them , rev. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the accuser of the bretheren , or the faithfull , it seems they are faithfull still , though they have been guilty of some act , for which he thus accuseth them , and so he is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , pet. . . the plaintiffe or enemy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of you , i. e. the elect , to whom he writes , c. . ● . ) so the end of yeelding to satans request in delivering them up to him is also fatherly and gracious {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that they may be disciplined , or taught not to blaspheme , tim. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that he may be ashamed , . thes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that the spirit may be saved , . cor. . . whereupon it is , that the fathers so clearly resolve it far better , and more eligible to be delivered up to satan , then to be delivered up to ones selfe , or ones owne affections or desires ; the first of them being the ordinary punishment of some act , or acts of sinne on purpose to recall to repentance ; the second being the great plague of spirituall desertion , inflicted on indulgent continuers in fin , the first of them a mark of their not-yet-totall abdication , their continuance in sonne-ship whom god thus chastens here , that he may not condemne them with the world ; the second , of their being cut off from that prerogative , whom god thus forsakes . § . to which purpose , of gods dealing mercifully with his servants in case of single trespasses presently retracted by repentance , ( so farre as not to inflict any grand spirituall punishment upon them , such as absolute desertion , or utter disinherizon ) i conceive an image represented to us in christs command to his disciples , how oft they should forgive the trespassing brother , luk. . . if he trespasse against thee seven times a day , and seven times a day returne againe to thee , saying , i repent , thou shalt forgive ; where trespassing seven times is a phrase , for [ how oft soever he trespasse ] the word [ forgive ] notes the obligation to punishment without forgivenesse , and the interposing the word [ repent ] proportioned to every trespasse , shewes the necessity of that condition to wash off that guilt ; and the word [ turne ] prefixt to that , argues the repentance unavailable , if it containe not turning in it ; upon which , forgivenesse being there commanded , if we shall now adde that other place mat. . . where gods mercy to us is made the measure of our mercy to our brethren , the argument will come home to prove that god doth so deale with us , and consequently that every such act of sinne contracts a guilt , which is never pardoned but upon repentance , that upon the speedy performance of that duty the patient is preserved from any heavy spirituall punishment , which would otherwise attend that sin . § . what we have hitherto said on this particular , will shew the danger of every act of deliberate sinne , and yet withall the difference betwixt such single acts presently retracted by repentance , and the like persisted , or continued in . to which purpose it will be worth the while to behold what we finde recorded of david . he , we know , had been guilty of severall acts of sinne , markt and censured in the word of god ; and some of them such , as for them he was in a manner delivered up to satan to be contumeliously used ( as he seemes to conceive from shimei's cursing of him , sam. . . for shimei being an instrument of satans in cursing , and satan thereto permitted by god upon some crime , for which he had accused him to god , he there calls it , gods saying to shimei , curse david , ) and yet because he continued not with indulgence in any of them , ( his heart presently smiting him , as in the case of numbring the people , and recalling him to instant reformation ) save onely in that concerning uriah the hittite ( wherein it appears that he continued neere the space of a yeere , from before the conception till after the birth of the child , as is cleare by the time of nathans comming to him , sam. . . ) t is therefore left upon record by god , that david did that which was right in the sight of the lord , and turned not aside from any thing that he commanded him all the dayes of his life , save onely in the matter of uriah the hittite , king. . . § . from whence although i shall not conclude , that god saw no other sinne in david but that in the matter of uriah , ( because i know he saw and punisht that of numbring the people , and for that other though not acted , yet designed under oath against nabal . sam. . . abigail discernes that it was a causelesse shedding of blood , and an act of revenge , v. . ( and so no small sinne in gods sight ) yet t is cleare , that the sin in the matter of uriah , that onely sinne continued in for any long time , made another manner of separation betweene god and david , contracted another kind of guilt , ( and was a farre greater waster to conscience ) then any of those other more speedily retracted sinnes did , was the onely remarkable {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} drawing back , or turning aside from obedience to god , the onely grand defection , shaking off gods yoke , and so the onely chasme in his regenerate state . § . these propositions being premised , whereof were affirmative , and this last of a middle nature , the rest will be negative ; as § . fiftly , hypocrisie is not reconcileable with a good conscience . i mean not hypocrisie which consists in the concealing from the eyes of men the sins or frailties he is guilty of : for supposing those frailties to be what they are , i. e. acknowledging in them a guilt proportionate to their nature , i cannot see why the bare desire to conceale them from the eyes of men ( separated from the sins or frailties themselves , and from any treacherous designe in such concealing ) should be thought to superadde any farther degree of guilt ; when on the other side the publicknesse of a sinne is an aggravation of it , makes it more scandalous , and so more criminous also . nor againe doe i meane that hypocrisie , which is the taking in any thought of the praise of men ( and the like ) in our best actions : for as long as we have flesh about us , some degrees of this will goe neare sometimes to insinuate themselves , and then though they prove blemishes to those best actions , and by anticipating the payment and taking it here before hand , robbe us of that heavenly reward hereafter , which would otherwise be rendred to us according to those works , yet stil being but spots of sons , reconcileable with a regenerate estate , ( as the straw and combustible superstruction , is ( in saint paul ) compatible with the true substantiall foundation , ) they will be reconcileable with good conscience also , which is alwayes commensurate to a regenerate estate . § . but the hypocrisy which i meane , is , first , that which is opposite to ( and compatible with ) sincerity : first , the deceiving of men , with a pretence of piety , putting off the most un-christian sins , having no more of christianity then will serve to mischieve others , i. e. onely the pretence of it to disguise the poyson of a bitter heart . secondly , the deceiving of god , or thirdly , his owne soule , not dealing uprightly with either , and nothing more contrary then this to a good conscience . § . secondly , the maimed mutilate obedience , the compounding betwixt god and satan , the samaritanes fearing the lord and serving their owne gods , joyning others with god , and paying to them a respect equall or superiour to that which they pay to god , serving mammon and god , or mammon more then god . or § . thirdly , the formall profession , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or outside-garbe of godlinesse , not joyning the inward , but making a meer pageant of piety , denying the power thereof . or § . fourthly , the hypocrisy of the wisher and woulder , that could wish he were better then he is , could be well pleased to dye the death of the righteous , to have all the gainfull part , the revenue and crown of a good conscience , but will not be at the charge of a conscientious life ; or § . fiftly , the hypocrisy of the partiall obedient , that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of duty , chooses out the easy , smooth , plyable doctrines of christianity , the cheap or costlesse performances , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , will serve the lord his god of that which costs him nothing , will doe some things that have nothing contrary to passions in generall , or particularly to his passions , like herod that could heare iohn baptist gladly , be present at as many sermons as he could wish , ( and many the like painlesse performances ) but when the weightier matters of the law expect to be taken up also , cannot submit to such burthens . or § . sixthly , the hypocrisy of the temporary , which abstaines onely as long as the punishment is over his head , and awes him to it , or as long as he meets with no temptations to the contrary ; both which what place they have in the death-bed repentance even when it is not onely a sorrow for sinne , but a resolution of amendment also , i leave it to be considered . or § . seventhly , the hypocrisy of those which commit evill that good may come of it , who venture on the most vn christian fins for gods glory , accept the person of the almighty , doe injustice for his sake , or rather suppose him impotent , and fetch in the devill or their owne vile lusts to releive and assist god , of whom the apostle pronounceth their damnation is just , rom. . . or § . lastly , the hypocrisy of him which keeps any one close undeposited sinne upon his soule . these are each of them contrary to some part of the ground of good conscience , to the foundation of christian confidence , some to the sincerity , some to the resolution , and some to the obedience , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in all , and some to the perseverance which is absolutely necessary to the good conscience . § . a sixth proposition is , that a supine wilfull course of negligence and sloth , whether in duties of mans particular calling , or more especially in the duties of the generall calling as we are christians , that sinne of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is not reconcileable with a good conscience , ( omissions being destructive , such they may be as well as commissions ) whether it be omission of the performance of morall or christian precepts ( christs improvements of the law in the sermon on the mount , being not onely as counsells , but precepts obligatory to christians ) or whether it be onely the wilfull supine slothfull neglecting the meanes of knowledge , such as are agreeable to my course of life : or the neglecting to make use of those meanes which are necessary to enable me to get out of any sinne : ( one act of which nature was by christ noted and censured in his disciples , their not fasting and praying to cast out that devill that would not otherwise be cast out . ) or the not avoyding such occasions which are apt to betray me to it ; such acts as these , are ( as christ saith to those disciples ) acts of faithlesnesse and perversenesse , mat. . . and cosequently the continued course of them contrary to the sincerity of endeavour , and so unreconcileable with a good conscience . § . the seventh proposition is , that all habituall customary obdurate sinning is unreconcileable utterly with a good conscience . i adde the word [ obdurate ] which signifies the hardning of the heart against the knowledge of the truth , against exhortations , against threats of gods word , against checks of naturall conscience , or illuminations of grace , against resolutions and vowes to the contrary , for this will make any habit certainly unreconcileable with a good conscience ; whereas it is possible that some customary sinning may be through ignorance of the duty , and that ignorance if it be not contracted by some wilfulnesse of mine may be matter of excuse to me , and so reconcileable with a good conscience by force of the second proposition . but the obdurate holding out against gods spirit , either knocking for admittance but not opened to , or checking and restraining from sin after conversion , and not harkned to , resisting all gods methods of working on us and still resolutely walking after the flesh , this is by no means reconcileable with a good conscience , nay nor any habit of sin simply taken ( for that is exclusive of the habit of piety necessary to the good coscience ) unlesse it have that authentique plea of faultlesse ignorance to excuse it . § . the eighth proposit on is , that any deliberate presumptuous act or commission of any sin , against which damnation , or not inheriting the kingdome of heaven , is pronounced in the new testament , being not immediately retracted by repentance , humiliation , and all the effects of godly sorrow , cor. . . is wholly unreconcileable with a good conscience . such are gal. . . adultery , fornication , uncleannesse , lasciviousnesse , ( foure distinct degrees of incontinence ) idolatry , witchcraft , ( two degrees of impiety ) hatred , variance , emulation , wrath , strife , sedition , heresies , envyings , murthers , ( nine degrees of the pride of life , or that other branch of carnality flowing from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the irascible faculty ) drunkennesse , revelling , ( the species of intemperance ) and such like : and the same with some variation and addition , cor. . , . and eph . . every one of these at the very commission have the nature of peccata sauciantia , wounding the sinner to the heart , letting out a great deale of good blood and vitall spirits , and weakning the habit of christian vertue , of peccata clamantia , crying sins , the voice of conscience so wronged by them , calling to heaven for judgement against such oppressours , or perhaps satan carrying an accusation thither against such offenders ; and if upon this they be not straight retracted by an earnest contrition , humiliation and repentance , they then proceed farther to be ( any one act of them ) peccata vastantia conscientiam , sins wasting & despoiling the conscience , betraying to some sadder punishment , even desertion , and withdrawing of grace , and delivering up to our own hearts lusts , a consequent of which are all vile affections , rom. . and that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , cursing , heb. . . § . just as it was the manner of the jewes judicatures . he that was punished by their {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} separation or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( not permirted to come neare any man within foure cubits ) if he did not thereupon shew and approve his repentance within the space of two moneths , on that contumacy was then smitten with their {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the anathemation or execration , and sometimes cast into prison . so is gods dealing with the sinner remaining imperitent for such a space , substraction of gods grace and spirit , the curse of the gospel is his portion . § . for the clearing of which truth yet fa●therr , t will be observable that the danger that arises from one sinne of the first magnitude , against which the sentence is pronounced , that they who are guilty of such , shall never inherit eternall life , is or may be to him that after the knowledge of the truth relapses into it as great as that which is incurred by many lesser sinnes , or by a relapsing into a generality of impure life , and therefore the remaining in that one sinne , will be as unreconcileable with a regenerate estate , as the remaining in many other , and proportionably one act of it as noxious and wasting to conscience , as apt to provoke god to withdraw his spirit , as many acts of those lesser sins , and though neither any single act either of lesser or greater sinne in a sincere lover of christ , presently retracted , ( as it will be if he continue so ) doth so grieve , as to quench gods spirit utterly , so provoke god , as to make him wholly withdraw his grace and totally desert him ; yet if that one sin be continued in , favoured and indulged to , either by multiplying more acts of it , or by no : expressing repentance for it by all those means which the apostle requires of his incestuous corinthian , or which are named as effects of godly sorrow , cor. . . this direfull punishment of desertion is then to be expected as the reward of any one such sinne , and from thence will follow any impossibility for that man so diserted ever to return to repentance again , gods speciallayde , which is now withdrawne , being absolutely necessary to that . § . where yet of those , that thus remain in any such sin , there is some difference ; for some that so remain in sinne , doe so remain that they desire not to get out of it , hate to be reformed ; others thoughensnared so in sin that they cannot get out , yet are very earnest and sollicitous to find out some means to break through and escape out of those snares , and then this latter state of soul though it be not sufficient to give claime or right to mercy , ( the victory over the world , the actuall forsaking of all such sins being necessary to that , and not only our wishes that we were victorious ) yet is it a nearer and more hopefull capacity of the grace of repentance , more likely to be blessed by the returning of gods spirit enabling to repent , then that former state of contemptuous continuers in the same sin appeares to be . § . for though in both these states there is no repenting without gods new gift of grace , and no absolute promise that god will be so gracious to such sinners , yet there is a place , iohn . . which makes a difference betweene sinne unto death , and sinne not unto death ( both of them states of impenitence and persisting in sin , but differing as the two latter degrees of excommunication did among the iewes , cherem and scammatha both noting a totall separation , but the latter a finall also , and by the composition of the word intimating death or desolation , giving up the sinner to divine vengeance , as hopelesse or contumacious , in reference to which the phrase is here used , a sinne unto death , whereas the other , of impenitence , not arrived to that desperate contumacy , is a state of curse under cherem and anathema , but not unto death yet ▪ and allowes this priviledge to the prayers of faithfull men for others , that they shall obtain life for those that have sinned not unto death , where that [ the not being to death ] of a sinne , is to be taken not from the matter of the sinne , but from the disposition of the sinner , and so from this desiring to get out , though he remain in it , or somewhat answerable to that , might , if any doubt were made of it , be proved as by other arguments so by putting together the peculiar use of the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in that authour , for abiding and continuing in sinne , and the no extenuation that such abiding is capable of ( so farre as to make one such abiding so much lesse then another such abiding , as that one should be called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the other not ) save only this of wishing and heaving and labouring to get out , ( which supposes some remainder of exciting , though not of sanctifying or assisting grace ) while the other goes on without any care or love or desire of reformation . § . and though still there be no promise that such a relapst unreformed sinners prayers shall be heard for himselfe upon that bare desire to get out , which his praying for grace will suppose ( there being no such promise of grace to the relapst person upon his prayer , as there is to any else ) yet it is cleare from that place of saint iohn , that this priviledge belongs to the prayers of other faithfull penitents , for such a more moderate degree of unfaithfull impenitents upon their request god will give life to such , i. e. such a degree of grace as shall be sufficient to enable them to recover back to repentance , of which being given them upon the others prayers , if they make use , ( as infallibly they will if they were and continue to be really sollicitous to get out of that state ) they shall undoubtedly live eternally . § . the practice of which doctrine of saint iohns thus explayned , you shall see every where in the stories of , or canons for the paenitents , where they that for any sinne of ecclesiasticall cognizance were excommunicated , did return to the peace of the church , ( an image of the peace of god ) by severall degrees , of which the first was , to stay and oft lye without the church doores , and in the portch at houres of prayer ; and desire those that retained the honour of being accounted faithfull , and so had liberty to go into the church , to pray to god for them . which as the secure supine negligent impaenitent was not likely to doe , so was he not to expect the benefit of it , nor the christian brother obliged to pray for him , though yet by saint iohns [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i say not of that or concerning that state of sinne that he shall pray ] i am not convinced that it were unlawfull so to doe . § . by all this thus set and bounded with its due limitations , the truth of my eight proposition will appeare , of the unreconcileablenesse of such presumptuous acts of such branded sinnes unretracted , with a regenerate estate or good conscience , as being indeed quite contrary to every part and branch of the premised ground of a good conscience . § . to which all that i shall adde is onely this , that he that tenders but the comforts of this life , i. e. of a good conscience , will be sure never to comm●● deliberately and presumptuously , or having by surreption fallen , never to lye downe or continue one minuit unhumbled unreformed in any such sinne , on which that direfull fate is by christ or his apostles inscribed [ shall not inherit the kingdome of heaven ] where yet as i shall not affirme that non● shall subject us to that danger but those which are there specified , ( for there is added and such like , and other sins there may be committed with the like deliberation and presumption , and so as contrary to conscience ) so shall i not say that all that commit any one act of any of these without that deliberation and presumption , or that are presen●ly by their own heart smitten and brought to repentance for them , shall incur that danger ; for the words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the doers and committers of them signifie the deliberate committing and indulgent yeelding to them , contrary to which the use of surreption ▪ at the time and the instant subsequent retractation of them ( by contrition , confession , forsaking , and reinforcement of greater care and vigilance for the future ) will be sure meanes to deliver from that danger . § . whereto yet this caution must be annext which may passe for § . a ninth proposition . that the frequency or repetition of any such acts after such contrition and resolution is an argument of the unsincerity of that contrition , of the deceavablenesse of that pretended greater care , and so a symptome of an ill conscience , as the spreading of the skall or leprosie after the priests inspection is sufficient to pronounce the patient uncleane . levit. . and as that disease in the relapse may be mortall which at first was not . § . other more particular niceties i confesse there are , the distinguishing of which might be usefull for some mens states , and help disabuse them both out of an erroneous and a secure , yea and an over trembling conscience . but because that which would be thus proper to one , being laid down in common , or cast into the lottery , might have the ill hap to be drawn by him to whom it is not proper , ( as that physick which would purge out a distemper from one , wil breed a weaknesse in another ) and because no wise man ever thought fit to take lawes out of generalities , i shall resolve rather to obey such reasons , and to be directed by such examples , not to descend to particulars , then to be in danger first of tempting the readers patience , then of interrupting his peace . pray for us , for we trust we have a good conscience , in all things willing to live honestly . hob. . . finis . notes, typically marginal, from the original text notes for div a e- {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tatian . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tr. of wil worship . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hooper . vid. coch. exe . gem. sanh . p. . & buxtorf . instit. ep. p. . an hue and cry after conscience, or, the pilgrims progress by candle-light in search after honesty and plain-dealing represented under the similitude of a dream ... / written by john dunton ... dunton, john, or - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an hue and cry after conscience, or, the pilgrims progress by candle-light in search after honesty and plain-dealing represented under the similitude of a dream ... / written by john dunton ... dunton, john, or - . [ ], p. printed for john dunton ..., london : . advertisements: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience -- religious aspects. conduct of life -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - aptara rekeyed and resubmitted - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion an hue and cry after conscience : or the pilgrims progress by candle-light , in search after honesty and plain-dealing . represented under the similitude of a dream . wherein is discovered the pritty manner of his setting out . his pleasant humours on his journey . the disappointment he met with after all his search . together , with his flight at last into another country , where he is ●●ill on his rambles . written by john dunton , author of the pilgrims guide , from the cradle to his death-bed . london , printed for iohn dunton , 〈◊〉 the black r●ven , at the corner of princes-street ▪ near the royal exchange , in cornhill , . the bookseller to the reader . courteous reader , as the author of this new and pleasant dream , was considering with himself what he had written ( in a late allegory ) concerning the pilgrims guide from the cradle to his death-bed , and of his triumphant passage from thence to a better world , &c. and how it had been acceptable to thousands in these three nations of england , scotland , and ireland , but more especially to the famous city of london . it happily came into his mind to write , as then , of those that were iournying to an heavenly country . so now of all sorts of wicked pilgrims of either sex , that are either posting directly to hell , or madly dancing and frollicking upon the brink of destruction . and here under the similitude of a certain pilgrim ( christ'ned discovery ) progressing by candle-light , diogenes like , in search after honesty and plain-dealing : all manner of vice and roguery is first p●inted to the life , in it's proper colours , and then brought to light 〈◊〉 a fatal spectacle to the thinking and gazing part of man-kind , together with the most eminent cheats of all trades and professions and therefore now that this book ( bearing my father duntons name ) may be 〈◊〉 vniversally acceptable to all man-kind , 〈◊〉 those four books have been , entituled , th●● house of weeping , dying pastors last●● legacy , heavenly pastime , and the sick man's passing-bell shall be the earnest endeavor and hearty wish of your most humble servant , iohn dunton . to the ingenious dreamer . 't is well when others with their wakeing wit , won't see what 's vice , that dreams discover it : servile applauses to no man i owe , yet on your dream my verdict i 'le bestow , more truth nor better sence , noe dreamer spake , but sir you dream as if you were awake . your cordial friend , william true-love . note , that the general sale of this authors works , hath encouraged the book-seller to the transcribing several more pleasant treatises , bearing his fathers name , which will speedily go to the press , but that which will first see the light , will be the pilgrims rambles , since his flight from the author into another country . farewell . advertisement of two books , newly printed for john dunton , at the black raven , at the corner of princes-street , near the royal exchange in cornhill . a very delightful treatise entituled , pastime , or pleasant observations newly alegoriz'd , in several pleasant , dialogues , poems , similitudes , and divine fancies : to which is added , ( ) the miraculous manner of the production of our old grandmother eve , with the supposed manner of adams first nuptial addresses to her , and the pleasant circumstances of their marriage . ( ) you have an account of eves first addresses to adam , and her industry in making a garment for her husband . ( ) you have a pleasant account of adam and eve's winter suits , their lodging and first building , with an account in what pretty manner they first invented a fire to warm them . ( ) you have abundance of supposed dialogues , very full of delightful reading : the first is between adam and eve , and eve and the serpent : the second dialogue is between cain and abel , monster sin and conscience : . between abraham and sarah , upon her laughing at the thoughts of her bearing children in her old age . . between iacob and rachel , upon his being willing to serve fourteen years to obtain her love. ( ) a dialogue between grim death , and the flying minutes . ( ) between balaam and his ass. ( ) the triumps of chastity , or a dialogue between ioseph and his mistress , upon her tempting of him to uncleanness . ( ) between ruth and naomi , upon these words , nothing but death shall part thee and me . ( ) between ionathan and david , including all the sweets of an intire friendship . ( ) a choice dialogue fancy'd between king solomon , and the queen of sheba , about the wonderful works of god throughout the whole creation ; to which is added , the glory and spendour of king solomon's court , together with the queen of sheba's glorious progress to it . ( ) between adonibezeck and one of the sixty kings he tormented under his table , supposed to be in the other world. ( ) a dialogue between iob and his wife . ( ) a fancy'd dialogue between rich dives , and poor lazarus . ( ) a very affectionate dialogue between the returning prodigal and his loving father , together with choice meditations upon our saviours great compassion to the converted thief upon the cross. ( ) a choice dialogue between iairus and his daughter after being raised from the dead , representing what ravishing sighs probably her soul might behold during all the time her body lay dead in the grave . ( ) useful meditations upon eutichus falling down dead sleeping at a sermon . with about fifty extraordinary pleasant dialogues and poems besides . price bound s . d . the progress of sin , or , the travels of vngodliness : wherein the pedigree , rise or original , antiquity , subtility , evil nature , and prevailing power of sin is fully discovered , in an apt and pleasant allegory : together with the great victories he hath obtained , and abominable evils he hath done to mankind , by the help of the devil , in all his travels from the beginning of the world , to this present day . as also the manner of his appehension , arraignment , tryal , condemnation and execution . the second edition : to which is now added , vngodliness's voyage to sea , with many pleasant additions besides . by b. keach . illustrated with five lively cuts . price bound s . an hue and cry after conscience : or , the pilgrims search after honesty and plain-dealing . musing with my self one day , how unprosperous vertue and her attendants were in the world , and how vice triumphed every where ; the thought possessed me with a melancholy damp that sat heavy on my mind ; to divert which , i could imagine no better expedient , than to wander in solitary places , and condole the unhappy estate of erring mortals . when travelling towards the private recess of nature , i was somewhat refreshed with the fragancy of the fields and groves , who breathed sweet odors , whilst the winged choirestors from every bough and blooming shrub , warbled tribute praises to their maker , and all the fleecy flocks that spread the flowry plains expressed their bleating joy , cheared with the morning sun , whose thristy beams drunk up the pearly dew , the consideration of which incited me to contemplate the harmony and order of the creation ; how from the worlds original all creatures ( man excepted ) have made good the ends to which they were created : and that he alone , who is so proud of being rational , should suffer himself to sink beneath the meanest animal , in dissenting from the will of his creator . whilst these imaginations run strongly in my mind , a sudden drowsiness sat heavy on my-eyes , and as it were compelled me to repose on a grassy bed , inameld with natures sweets , and far removed from noise and clamour , that still reign in places populous , where giving way to the soft charmer , soon i fell a sleep , and sleeping dreamed a dream . i dreamed , and behold a man stood by me , whose eyes seemed brighter than the morning star , more piercing than the sight of eagles , on his brows sat gravity and wisdom , and in his front in mistick characters understanding ●eep ingraven , and as he stood he lifted up his voice , and cryed , the secreis of the 〈◊〉 are before me , he that will discover 〈…〉 follow the light of vnderstanding . and when he had cryed , i saw in my dream a light spring up , as of a burning tapor , whose brightness dazled my eyes , which he taking in his hand , moved a softly pace towards a spacious city , whose glittering piramides reflected the sun beams , and as he moved by a strang● sympathy , methought he drew me after him , nor was i displeased , as being much desirous to see the end , or what the apparition ( for so i conceived it at first ) could make out of wonder or unusual mystery . when coming to the gates , i heard a doleful wailing , and looking up beheld a woman cloath'd in raggs , meager as famine , for her eyes were sunk , her withered breasts hung down , and on her faded cheecks want and necessity impressed their seals , and after her cry'd many infants for their dayly food , but all in vain , for i perceived she had nought to feed them with but tears , which flowed in rivolets . she had it seems been round the world to ease her mysery , but found no relief , for every where the door was shut against her , by reason avarice her mortal enemy , had incenced mankind to cast her off , vowing her destruction , for opposing his incroachments in the days of old . she passed us , and i looking after her , as grieved at such a sight , saw● charity in hebrew characters , inwove● on her tattered garments , whereat i sighed and thus expressed my self . hard fate said i , that she who was admir'd in days of old , and decently attir'd , wellcom'd in every place , made the delight , and darling of man-kind thus put to flight , shou'd feed on air , and dwell in shades of night . i would have proceeded , but was put be●sides my intention upon the approach of a female form half naked , who with ex●tended arms endeavoured to grasp th● flying air , she came not on the groun● as the former , but rod on empty clouds which she had long expected the eart● would fill with its ascending moisture though in vain , for still the vapours fle●● ascance flag'd their wings , or rising hig●● were drunk up by the sun beams , whic● made her sigh and utter frequent lamenta●tions , that intimated she had a long tim● been deceived by flattery , who had give● her a prospect of many desireable things with a promise that she should posse● them , but after all left her upon the borders of the land of doubting , where she had yet some glimering of light , and imagined she saw things at a distance , which she was hasting towards , as eagerly de●iring to possess them . now in my dream i perceived she had not passed above a furlong , but she entered a dark region , called , the province of despair , and there continued wandring in the air , till the dissolved to nothing , but as she glided along on her garments , which were made of the skins of cammelions , her name was written in the colour of an evening mist , by which i understood she was hope , and pondering with my self , i imagined i had once been familiar with her , but seeing how she lost her self , in vainly placing her mind on things below , i thus discanted . when hope on worldly things her mind does place , she feeds on air , and only shades does chace ; yet flatt'ry leads her on , till she at last doubting , her self upon despair does cast , who makes her nothing , or does chain her fast . by this time methought we had passed the gate , and the prespect represented many stately buildings , replenished with inhabitants of all crafts and occupations , with every thing desireable for the support of life , and to gratifie the expectations of those that worldly pomp and pajentry delight , more than sollid joys , when methought i was very desirous to know who it was that like a load-stone drew me after him , which the man perceiving by the earnestness of my countenance , pulled out a scrole , and opening it , i read therein many wonderful things , and conceived them to be true , because they were delivered under the seal of wisdom , chief secretary to vnderstanding , and upon the back-side was written in letters of gold discovery , which he told me was his name , and that wisdom whose servant he was , had sent him from the land of knowledge , to discover the ways of vice and folly , who have of late made many inroads into the region of vertue and understanding ; where assisted by flattery and dissimulation , they have alinated divers from ways of honesty and plain-dealing , paths now allmost unfrequented and over-grown with moss , which in the days of old were wont to be fill'd with iustling crouds , who frequently contended for the way . being thus far satisfied , i was about to give my opinion concerning his undertaking , and to inform him what little satisfaction such a discovery would give the world , as now it stands , but had not time before in my dream ; i beheld an image pale as death , with trembling steps and fluttering wings , advancing towards us , deeply sighing and complaining of the hard usage it had met with from ingratitude , avarice , and extortion , with divers others , who for the good offices it attemped to do them , had often put it to torture by ●earing it with hot irons , scosing and laughing it to scorn ; nay made an invasion upon it's life , by indeavoring to smother and stifle it ; which it had a long time born in hopes to prevaile by mild perswasions and meekness , against such rash proceeding ; but in the end being used worse and worse , and beginning to complain of such out rages to the maker of the world , whose steward she is . a pestilent fellow called atheism , who has lately invaded sion , councelled those with whom i lived to turn me out of doors , whose council they gladly embraced , hardning their hearts to that degree , that they became stones , which i perceiving and finding i could not live on such diet , i as willingly consented to leave e'm , and am now going to the celestial city , to give an account of my steward-ship , where i doubt not but i shall find better reception . now whilst i was wondering who this should be discovery whispers me in the ear and told me it was conscience ; how conscience said i , and with that i cryed out , o ingrateful world , and art thou treated so , who oughtest to be the square and ballance of good men , and ●egulator of the actions of the just , thou true essential good ! thou soul of virtue ! and thou ray divine ! now in my dream methought i was about to embrace her , but like a shade she flew from my extended arms , and vanished in a mist : yet in token of her kindness , left a strong ●●pression of her tenderness upon my soul , which made me break into this rapture : wilt thou blest guider of our ways be gone , like heaven's swift flame , no sooner blaze but done ; return , return , thou comfort of mankind , l●t some at least so great a blessing find , let some have light , though half the world be blind . scarce had i ended , when in my dream i beheld two men coming towards us laughing as loud as possible , whose unseasonable mirth , discovery noteing , and knowing they trod the paths of unrighteousness , cryed out , woe be to you that laugh now , for you shall weep hereafter . this put me upon the inquiry , when i was quickly informed they were vsery and extortion , who had been the chief agents in starving out charity , deluding of hope , and banishing of conscience . by this time having a full view of 'em , methought they so much resembled a taleyman and a broker , that i could fitly compare them to no other , and as it fell out i was not mistaken in my aime , for as they approached , i perceived they fell into the following discourse : usery . a iew say you was he that first invented the taleys , and brought 'em acquainted with usery and extortion ? extortion . yess , so our father covetousness informed me , and that he learned 〈◊〉 of a turk . use. no matter where since by that means money 's rais'd from six , to sixty in the hundred , these are prosperous days with us brother , now we may inlarge our thoughts . ext. mine are inlarg'd already , desire has no wider room than i afford to court the glittering oar. o mammon , mammon ! how much i admire thee , while with bounteous hand thou showrest on me what most delights my soul. use. yess he is a good benefactor to us , and wee 'l prove as true to him , since we have gotten such acquaintance with him ; he loves i see to have all our service and friendship to himself , for as long as we conversed with charity , he was shy and cautious . ext. ay , and kept aloft for fear we should convert what he gave us to any other use than what he intended . use. right , but now you talk of charity , prethee what 's become on her , since we gave her such sharp answers as made her despair of doing any good with us ? ext. why i believe she may be dead by this time , she has been very sick and crazy this many years . use. i heard a country fellow say about a twelve month agoe she was gotten amongst the villagers , who lodged her for a while on a pease-straw bed , and fed her on mouldy cheese and skin milk , but at that rate they soon grew weary of her , and sent her away with a pass signed by iustice curmudgeon . ext. a wood man , now you put me in mind on 't , told me he saw her since in a great forrest , and that she was gnawing the bark of the trees . use. good lack , well past doubt she 's pined to death by this time ; but it 's no matter whether so or not , since she 's like to trouble us no more . ext. ay , ay , you say very right : but can you think it ? the other day hope came to my house and told me she hop'd i would lend her some money upon her own band , that she hop'd for great preferment , and that she hop'd she should grow rich and keep a good house , that she hop'd to see prosperous and flourishing times , beyond what she had done : that she hop'd she had many friends , and many the like expressions . use. this was a very pritty fancy , i hope quoth they . ay , ay , she may hope and yet be deceived for all that , but let me tell you , though by the way she was mighty silly to hope for money of any of our profession , upon those grounds , we hop'd and hop'd again , but all would not do till we took other courses . but prethee what answer did you make her ? ext. why first i ask'd her if she had nothing but hopes to live upon , for if you han't said i , you must take up with the chammelions who ●ed on the aire . use. she told me she hop'd better , and she hop'd i would lend her some money . ext. ay said i , if you have any land to mortgage , plate or jewels to pawn or so . use. she hop'd , she said , she should have both . then said i , i hope you 'l be gone and trouble me no more , till that day comes for no penny no paternoster , and with that she went sighing out of my shop : and i believe by this time she finds that her hopes are vain . ext. ay doubtless , but she that troubled us most in the dawn of our undertakings . was conscience sawcy ? conscience , who wou'd ever be rebelling against our inclynations . use. ay indeed , i for my part found her very troublesome , although i had her in a kerb-bridle ; for when she saw me in a thriving way , by lending money upon bond and iudgement , and within a day or two , or so , sease upon all my chapmen had , and clap him into the bilboes to make him sell or mortgage his land. she would tell me of grinding the face of the poor , and begin to check me at a strange rate , for which unseasonable sa●cyness i have knock'd her down twenty times in a day , yet she would still be rebelling . ext. and i think i used her severely enough before i could be rid on her ; never were bees smoaked with brimstone , as i smoaked her with the fuel of obstinacy , by stopping my ears to her clamour , and contradicting her in all her motions . use. she was no fit companion for us , for she would often be talking of heaven and hell , and urging scripture to us , as if we minded that . ext. and presenting us with widdows and orpheans tears , the crys of the oppressed , and the distress of those we have genteely out witted and gulled of their estates , with twenty the like trivial matters ; but since we are rid of her no more on 't . now i saw in my dream that discovery came near and interrupted their discourse , &c. discovery . gentlemen are you of this city — if you are — ext. if we are ! why what if we are , or what if we are not ? but to be plain with you sir , we have lodgings every where ; but our mansion houses are in the land of covetousness , a fruitful place i 'le assure you . disc. very fine sir , but are you acquainted with plain-dealing and his brother honesty ? vse . no indeed sir , they are none of our acquaintance , nor do we desire they should ; they were our neighbours once , but proved so unprofitable and troublesome , that none of our profession cared for living by 'em : so we together with our brethren of the faculty , got a decree to banish 'em out of all places where we were concerned ; and now i believe it will be a hard matter to find 'em in these parts , for as i take it , they talk'd of iourneying to america , to take up with the native indians , when we washed our hands of ' em . disc. pray gentlemen of what profession are you , that plain dealing and honesty should be so offensive to you , i 'le assure you , i have heard a very good character of 'em in the days of old. ext. ay friend it may be so , but those days are past , and we know better things for all that , than to have any thing to do with 'em , — a couple of sneaking fellows as they are ; i am sure i am five hundred pounds the worse for the little society i had with 'em , and i believe my brother here is little less , for we are trades-men if it please you sir. disc. how trades-men , and stand at defiance with honesty and plain dealing ? vs● yess truly , and live better by far since we routed 'em , than ever before . disc. but know you not that the way of the wicked shall not prosper , and that every work shall be brought into judgment , whether it be good or evil . ext. ha! what dos he talk scripture to us ? — stay let us see , — who can this be ? — uds-lid 't is the ghost of conscience in disguise , with a candle in her hand , fly , fly i say , least she again possess us , and trouble us worse than ever . now i beheld in my dream , that they hasted to a gloomy coverture loving darkness , rather then light , because their deeds were evil . and we passed on to another path of the city , which by the many indentures that stuck up in the windows , i conceited to be sheep-skin row , where i beheld a man coming out of a dark place with a libel in his mouth , and on it was written in a mixture of letters , forgery , being habited like a scribe , for his coat was laced with the defrauded orphans sighs , and spangled with widdows tears ; wherefore i conceived it vain to inquire for hones●y or plain dealing in that place , and would have passed him , but discovery would needs discourse him : now i perceived when he addressed himself , the man started to meet a person at noon day with a light in his hand , as doubting it might be diogenes in search of an honest man , and would have turned out of the way , but that he imagined conscience lay sculking on the other side in a dark celler , whose greeting he dreaded more than an army with banners ; and therefore altering his resolves , he came blundering on , when thus i fancy'd i heard 'em dialogue . disc. well met sir , pray why in so much hast ? forgery . because i am going sir about business of consequence , delays you know sir often breeds danger . disc. are you acquainted in these parts ? forg . yess verily , i think i am , all these houses call me master , i layed their foundation upon the peoples ignorance , and made spendthrift and prodigality build the rest upon their own ruine . disc. policy indeed goes a great way , but sir , can you direct me how i may find one goodman honesty in these parts ? forg . truly i have heard something of him in my time , pray what should he be , a house-keeper or an inn-mate , or what country man is he ? disco . directly sir i can't inform yo● but this i have heard , he seldome stays long in a place , because few delight in his company , he has a brother too they call him plain-dealing . forg . a couple of plain country fellows i 'll warrant you — well unless you find either of them at my neighbour simplicities at the sign of the fools cap , a little before you , i know not where you 'l light on 'em , and so fare you well , for i must hast to make my neighbour sickleys will , least he shou'd be return'd mortus est before i come ; but if he be , it matters not much , i can put his hand to it , i have put many dead-mens-hands to wills before now , and wip'd the noses of such as gap'd for his inheritance . disc. where was your conscience then , was it asleep . forg . alass sir , i had sent her packing many a day before that , upon her checking me , for counterfeiting corporation seals , and mortgaging their lands without their knowledge . dis. and how came you off in that case ? it must certainly be known in the end . forg . o never sir ! for i repayed the money , and took up my mortgage after i had used it as long as my occasions requi●●d . but now i think further sir i must bid you adieu . oh dear ! i had almost forgot , i should have been at mr. knaveries two hours since , to affix a hand and seal to a band of l. by way of imitation — your servant sir. now in my dream i beheld he hasted towards the castle of deceit , whereupon we inquired at mr. simplicities as we were directed ; but instead of honesty and plain-dealing , we found folly and ignorance , sitting in two wicker chairs , in great state , and about them many attendance who waited by turns , but having no business with them , we hasted to papers-tree , a place for many letters famed through the world , and there we found a grave person sitting in a volumnious place , incompassed with the labours of mortals , antient and modern , here or no where thought i we may be informed , and by the information cease our further search , but my expectation failed , for i found soon after that the mans head was wonderous airey , being made up for the most part of romance and strange imagination , yet discovery would inquire , though i had before informed him , he would loose his labour . now at his approach i perceived the man was not a little affrighted , for 〈…〉 ground , he imagined 〈◊〉 might be the ghost of some deceased author whom he had hackneyd to death ; but finding his mistake , and recollecting himself , he pull'd of his hat , and made a crindging congie , which gave me opportunity to discern self-interest , in large characters on his forehead , but discovery not presently perceiving it , fell to asking him many questions , as thus . discovery . sir does this place call you master , know you all your neighbours here about ? self-interest . to both i answer in the affirmative , but pray sir why inquire you ? disc. 't is some thing i want that makes me so inquisitive . self-int . if wares you want of this kind i can furnish you with all sorts , i have what you please , you see not half my store , will it please you to walk further . now i perceived discovery had a mind to enter his cabinet of rarities as he term'd it , to make some observations , which willingness he perceiving , he lead us into a dark entery , crouded on either side with leather and past-board , where by the light discovery brought , i beheld rebellious principles peep out at one corner , sedition at an other , false doctrine stood there triumphant , and the italian art of poisoning barefaced , mahomet was rank'd with the prophets , and old hobbs with the evangelists , mugletons sermons lurked in private , and the rank weeds of atheism reached the ceeling , debauchery the baen of youth , took up a shelf for her own conveniency , and arian heresy was rampant , on the other side were musty legends , beautified with the conveniency of a new title , promising wonderous things , though not one word in the following pages , and next them stood incroachments upon the proprieties of his breathren in iniquity , and an additional impression in partner-ship , seal'd with the ignorance of his coleague . and for all this was he taken for a saint and a hero , but when as you may perceive the light of vnderstanding came to scrutenize him , all prov'd otherwise . now i dreamed that discovery began to ask him other questions , but especially if he was acquainted with honesty and plain-dealing , or knew the place of their aboad , but he protested he was altogither ignorant of them , only had read that they were many years since familiar companions with divers of the philosophers , and some few of the hermites , as for himself , he said he managed his trade well enough and needed not their assistance , and finding we were not chapmen for his turn , he whistled for a drudg in petty-coats , and telling us his dinner cool'd by this delay , dismis'd us with , your humble servant gentlemen . thus far travelling in vain , me thought i began to be weary , and intreating discovery to stay a while , sat me down on a pair of stairs to rest my self , where i had not been long , but i heard a noise above accompany'd with divers imperfect murmours , which at first i took for a leet , or court of pypouder ; but hearing at the same time a knocking , and the noise renewed of two pence , three pence , who bids more . i verily believe they were exposing honesty to sale by inch of candle , by reason of the lowness of the rate : desirous to be informed i intreated discovery to accompany me into this place of clamour who consenting , we no sooner came to the top of the ascent , but we beheld a deminitive fellow , with staring eyes , hair tuckt up , and his mouth drawn from ear to ear , standing in a kind of a tubb or quakers pulpit , with a book in his hand , as if he intended to edifie the people that were grumbling out their sentiments , when all on a sudden opening as loud as mugleton in the height of his damning dayes , and whilst the auditory stood with their mouths at half cock , expecting the issue of a long preamble , comes to the text and cryes , here gentlemen you have the true art of phoenix catching , and infalliable receipts for the philosophers stone , here are directions how to make pearls of dew drops , and how a man by easily stopping all the rivers that run into the ocean , may drain it , and catch whales dry shod , without the tediousness of a greenland voyage . by this an old woman of fourscore may be directed to restore her self to fifteen , and young gentlemen who have made over their estates by conveyance , find means to wrest them out of the hands of a griple vserer . he that has a generous flame for learning , let him buy this , and he 's made for ever . but if any of you have good money in your pockets and yet will starve your brains , you deserve to be posted for sots and blockheads to posterity . — six pence once , seven pence once , eight pence once , nine pence once , twelve pence once , twelve pence twice , thrice . 't is yours sir. now in my dream i beheld they all crowded about the party that had bought this supposed piece of rarety , and what shou'd it be but t●m thumb in folio with marginal notes , whereat the buyer perceiving his mountain expectations , had brought forth a mouse sneak'd away like a cur that had lost his tail , here i further observed that when any book of value through defect of bidding was likely to go under rate , the supervizor of these fallacies had one at hand to save it by bidding higher , or inflaming the bidders in emulation to each other , advancing it at it's double value , and if inquiry be made for whom he purchases , he has a name at his tongues end , pretending a commission , but all is false , for in the end the books return'd from whence it came : now in one corner of the room , i perceived deceit lay lurking close , but folly flew about on wings of ignorance , and self-conceit prompting the eager multitude to purchase books at a third part dearer than their neighbours would afford the very same books ; for but that that sets 'em agoing , is the rumour of some eminent mans choice , library books , which the ignorant imagine are no where to be found but there , when in plain english , this eminent mans library is the bookseller himself , and no body else : wherefore dispairing to find honesty and plain dealing in this place , we never so much as made inquiry , but en'e trudged down the same way we came up , but scarce had time to take the aire . when in my dream i beheld a man coming out of a dirty place , rubing his nose with a pair of dark colourd hands , his visage was grim , and looking this way and that way , as if he feared some danger , clap'd down a trap-door after him , and so came towards us , giving us a full but before he was aware , which made him retreat six or seven paces , and there making a full stop , stood peering at us , for having been so long in the dark , or at least by candle-light , i perceived he was grown mope eyed : but discovery desirous to unravel him , began to sift him in this manner : discovery . pray you sir what make you stand at this distance ? why so agast , do you take us for goblins ? dissention . i know not but you may , or if you are not , i take you to be little better than mad men to burn candle at this time o' th day . disc. friend it behoves us so to do , for we are upon the search , and have many dark places to discover . diss. how ! upon the search ! alas then i am undone , for if they find out ● private gimcracks , i 'm ruined for ever : nay , i believe they see me come out . what a dull rogue was i , that i did not take better observations through my peep-hole , before i ventured to open the trap. disc. why are you thus disturbed friend , is our presence so offensive ? diss. no no , no disturbance at all , nothing but a little qualm came over my stomach , 't is usual . disc. are you of this world , or that beneath us , that you came crawling out of the ground like an insect ? diss. ha! am i discovered then ! what shall i do ? but gentlemen , did you see me creep out of my cave ? disc. yess we think we did , and are desirous to know your profession ? now in my dream i beheld the man tremble and shake , looking this way and that way , as if he considered which way to run . but discovery assuring him , that if he would answer him plainly , to such questions as he demanded , no harm should befall him : he was a little comforted , and promised to do this . disc. sir your profession , that 's the first particular . diss. why sir , i 'm a terrestial incendiary , an imbroyler of friends , a mear beautifew : i have engins that cast forth granadoes , which have set citys and towns in a blaze of discention . disc. how ! what 's all this you run upon ? diss. night and day sir i have often laboured to promote mischief in that dark celler . i have a gimerack that has groand frequent with other mens propertys ; as also sedition , and little less than treason many a fair fortnight : o i have done many things for some great men of the paper professors , that have procured 'em a vension pasty on a holy day , or so ; though when they came to the touch stone , they had the face to disown 'em , and made me iack hold their staff : many a time have i heard a. hog in armour grunting about my trap-door , but was not able to turn it up with his snout : ay many a fair business have i done for my self , for when i saw my patrons in partnership for supernumerarys , unknown to each other i was upon the same lay , and supernumerated 'em both , and that i think was but one knaves trick for another . disc. and where was your conscience all this while ? diss. o sir that dropt into the lie pan , as i was straining one day upon a surfeite taken by feeding upon the fruits of honesty , and a lad that i kept call'd intrest , pist out her eyes , so that she could never find the way back again . disc. the fruits of honesty ! why 't is honesty himself that we are in search of : can you direct us where we may find him ? diss. no truly sir can't i , nor know i now where to help you to one apple of the tree of his planting , nor will it suit with my business to be concerned in such an undertaking . disc. has plain-dealing nothing neither to do in your profession ? diss. no i think not , for should he once come amongst us , all of our trade have such an antipathy against him , that he 'd either be knockt o' th head with the barr , or goarg'd with ink till he scowr'd his guts out . disc. then your's is a kind of a dangerous profession . diss. o yess , a very dang'rous one ; why it has in times of old been formidable to the nation . o had you heard what roaring bulls flew from the press , between forty and forty eight ; ay , and at divers other times you would have trembled . disc. were they so dreadful then ? diss. dreadful ! ay , i 'le warrant you it appeared they were dreadful , for they then shook the islands : but i can stay no longer , yonder comes one whose sight i must avoid , least he correct and revise me before i am ready for him . now in my dream i beheld the man left us and slunk into a dark entery , which it seems was a thorowfare , leading to the land of blackness , so that we saw him no more : but as discovery conversed with him , i saw the word imprinted pined on his sleeve , from whence i conceited him a typographer , and from that time forward , named him the engin of dissention . but we had not gone far er'e we came into feigning street , and this i perceived was chiefly inhabited by hypocricy , who had a world of votarys , and a train of green approv'd sinners to wait on her when ever she had a mind to take the aire , for you must know this is represented as a female iniquity , though too frequently incident to either sex ; she 's a great enemy to faith , and the only sister to dissimulation ; she was dressed in the habit of a nun , pretending to the greatest strictness imaginable , her cheeks were furrow'd with ●asting spittle , which many took for tears , sighs she had ever at command , and every now and then would strain a gentle groan , and would be still reproving vice in those that were most vertuous and sincere , talk much of watching , fasting , prayer and alms ; but all this talk was but in publique to gain applause or interest for in private , and with those she durst trust with the secret , she would revel it all day , and in adulterous arms spend many a night , counting religion than a ceremony , a meer shade : she 's much in fashion w●th our modern strumpets , who having so far mortified themselves that actual sin decays in them , who then , and not till then wou'd seem religious : but having quite forgot the notions embrace hypocrisie , who is ever ready to receive 'em with her open arms , and she serves well enough , if nature ne'r restores their vigor ; but if she do , off goes that shadow of a cloak , and to the trade they fall again . whilst these representations were before me , i perceived in my dream that two in female form approach'd us , talking as they came : their habit was grave and countenance composed demure , their eyes fix'd on the ground , their gaite steady and even , when within hearing me thought i heard 'em argue thus . woman . how this stratagem deceives the world , and takes the easier sort in the net of crudulity . woman . right it does so , 't is the securest cloak for vice to ●●roud it from the eyes of men that ever was deviz'd . wom. i act it so to the life , that many veryly believe me really honest . o had you seen me the other day what set faces i made , what forced sighs i fetch'd whilst tears which i command at will flow'd down my cheeks , you would have been concerned to see how the unthinking people pitty'd me , and at the self same time expressed a joy , that they had gained a proselite so truly penetential . wom. knew they that you were 〈…〉 the streets , and tread the paths of wickedness ? wom. they did , and so much the more re●oyced that they had drawn me from wickedness . wom. and what is it you further intend in this new undertaking ? wom. why , to keep 'em still in ignorance , till i have made my day get what i can , and cured the scars received in honour of venus , who is still my loadstar , though i seem to steer an o●her course . wom. hypocrisie's a misterious thin● , ● thing to dark for mortal eye to penetrate , 〈…〉 wisely managed . wom. it is — ha — my heart misgives me we are overheard . — see — see how close you lurcher stands . wom. if so your interest will be ruined . but see they come up nearer , set a good face on 't , and perhaps they 'll not believe their ears . wom. ay — ay — i 'll warrant ye . — ha what art thou man with the burning tapor in thy hand . disc. why so shy , and why this garb of hipocrisie still , think you we are ignorant who and what you are , and that we overheard not your discourse . wom. i say thou art satan yea the great deceiver who hast broken thy chain , and art come to vex , yea to fret , yea to torment us , therefore avoid , avoid i say . disc. come pull of this garb of hypocrisy and deceive the world no longer . upon which i further beheld in my dream , that they left us in hast , but had not been gone many paces , before they went into a little brandy-shop , to refresh themselves with a cup of the creature , whereupon we passed on but were not got out of feigning-street before we met a man in homely attire , wonderous grave , and of a seeming honest countenance , who without any scruple came up with us , and demanded our business in that place ? we told him we were in search of honesty and plain-dealing : why than said he , as for plain-dealing you need not search any further , for i am the very man. now i thought to my self our journey would be at an end , for if we found one , he could easily direct us to the other , and thereupon was about to express the satisfaction i conceived , but discovery wink'd at me to be silent ; and thus began to dialogue with him . discovery . sir if you are the party read this credential : it contains business of moment , tending to your happiness and future prosperity . counterfeit . credential me no credentials friend , for i am the man i tell you without reading your credential . disc. these are to let you know that i am sent to you from wisdom the queen of vertues , to import many things to you ; know you her seal sir ? count. it may be i do , or it may be i do not : but what is your business with me now i am found ? disc. i must first be satisfied whether i am not mistaken before i can impart any secret to you . count. sir if you are so shy i care for none of your secrets , yet i tell you i am plain-dealing . disc. where is your brother ? how faires the darling of virtue ? count. sir i have no brother , i have a sister indeed . disc. how sir , is not honesty your brother ? count. no sir , nor none of my acquaintance neither i 'le assure ye . disc. than you are an impostor sir , that have assumed a name that ne're will be your due , and if i mistake not , you are counterfeit , brother to dissimulation , false as empty clouds and wandering fire . count. and what then sir , may not i be a plain-dealer for all that ? disc. no sir you never can : 't is such as you who putting on a garb of seeming virtue , under that disguise act such villanys , as make the truly virtuous be dispis'd . count. nay friend , if you are angry , turn the buckle of your girdle behind you , and so farewell . now i saw in my dream he flung away in a great rage , and we kept on our course ; but stumbling upon sloath that lay in the middle of the street , i started , and in startling awake & beh●ld i● was a 〈◊〉 ; so lifting up my eyes and finding my self in a spacious meadow , i was fully convinced that all that had passed was but a dream . the birth of imagination midwif'd by fancy , proceeding from the ramblings of the soul , which in its eternal wake makes strange discoveries ; but long these thoughts had not travers'd my more capacious understanding , e're sleep that emblem of death courted my eye-lids afresh , and in his carresses grasped them so hard that my sences melted in the arms of sweet repose . when i dreamed and beheld in my dream that sundry phantasius were triping round me , representing , folly , iealouzie , self-conceit , pride , ambition , and a thousand such like airey vanities ; but whilst i was making observations on their many antick shapes and studdied postures , the curtain was drawn before the queen of faryland , whose pallace is called the castle of delusion , a strong place , to which many give themselves up voluntary prisoners , where they wander from room to room ; lead continually by the spirit of vncertainty , till they fall into the quagmire of dispaire , and there they are lost for ever . but this sceen being over , and it clearing up again , ● on a suddain found my self in the place were before i left of the search , and fancyed it to be the town of vanity by the many representations that tended to no other effect ; scarcely had these thoughts took place , but looking over my shoulder i beheld my old companion discovery , and was not a little glad i had so luckely stumbled on him ; yet had not time to vaile my bonnet and pay my respects , e're clapping me on the cheeks , he whispered in a soft tone , why have you thus unkindly absented your self in the dawn of my progress , seeing there are many wonders in the mist of deceit ( a gloomy region ) that are yet to be discovered by the light of vnderstanding . i blushed at this methought , and would have replyed , but was hindered by the unexpected approach of a fellow laden with mutton-taffata , and calves-skin ; at first i supposed him a knight arrant with shield in his hand , but afterwards found him a past-board bearer ; his pockets ratled with gimcracks of divers devices , and at his arse hung dangling a glew-pot , and a pipkin of mouldy past , many cording quires with much thread ; and on the skirt of his doublet stuck a hafted bodkin , with long eyed needles . now in my dream i wondered who this should be , once i thought it might be time , but perceiving neither hour-glass nor seith , i took him to be an actor in some farce , who thus had dressed himself in redicule to move a laughter ; but had not guest , long before discovery obliged him to make a full stop , though e're he could be steady , he started like a huffing hector at the salute of a serjeant . yet recollecting himself , cryed sir your business with me ; whereupon i perceived they began to dialogue as followeth . discovery . my business is to find out honesty and plain-dealing : can you direct me to their house friend ? book-b . their house sir , why do you imagine then that they are house-keepers : no no , never conceit it , for i remember twenty years agone they were but lodgers in our row , and then could scarcely pay their chamber rent , their gettings were so small ; and would you have 'em house-keepers in these dayes , when no body will give 'em porridge for their labour . disc. that 's hard , but time informed me , he once knew 'em in a flourishing condition and high esteem . book-b . ay he might perhaps in the first age of the world , but these days are past , and now they are held in such contempt , that i who am but a book-binder , scorn to keep 'em company . disc. then it seems friend , that you can give me no directions . book-b . no verily not i , they were hankering about my door a while agone , but my wife lead me such a weary life , till i had sham'd 'em off , with sham turkey , sheep-skin for calf , scabards instead of past-board , glew without sowing , and the like , you would not think it . as for knavery , if you have any business with him , he 's a very thriving gentleman that lives hard by , and one that i have got many a fair pound by . disc. i know friend as well as you how to find the man you mention , but our business is not with him , and so good by to you . now in my dream i beheld we passed this insiped thing , but had scarce turned the corner , before a brisk fellow bolted out of a dark alley , was upon us e're we was aware on him , and was hung round with quires of white and brown , and so covered with parchment , you would have took him to been in armour ; round his neck hung wax and wafers ; and on his crown quills brustled up in bundles , and in his hands were ●onds , indentures , releases , tickets , warrants , and a world of such like businesses ; whilst his pockets strutted with sand and ink-bottles . this thought i must be a scribe , and we had past inquirey there before to little purpose , wherefore i was for joging on ; but discovery catching me by the little finger , pull'd me back , and thus made his address . disc. sir. there are a pair of honest fellows we would fain find out , but hitherto have been successless in our search . stationer . and may be so till this time fortnight for ought i know ; but pray who are they ? disc. honesty and plain-dealing , there 's an estate fallen to 'em , and i am sent to give 'em notice , that they may return and take possession . stat. an estate ! no no , i can't believe it , unless it be in t'other world , for miracles are ceased in this : but howsoever be it as it will , i can't direct you , stationers have no business for ' em . disc. have you not heard of him of late ? stat. heard of them , yess , but 't is a pretty while a gone . i remember when i first set up , plain-dealing came sneaking to my shop in a thread-bare coat , and was for roosting amongst my stacks ; but , taking him for a spye , i bundled him up and sent him to the papermill , where they held his nose so hard to the grinstone , that they quickly obliged him to pack up his awls and be gone . disc. have you not heard of his brother the other party i mentioned , if we could find one he would direct us to the other . stat. when i lived with my master , i remember i heard him talk much of him , but do not remember he ever gave him a visit , though it seems he had been there formerly , as one more bold than welcom , which i gathered from his discourse , for he often railed against him , and called him names for the pretended injury he had done him . disc. that was unkind , for i am certain he is so just , that he would not offer the least injury to any body . stat. i know not all the particulars , but certain i am that thus he would rate him , though absent . a rascal , a villain , says he , for hindring me from gelding the quires , and pretending they shrunk in wetting if they happened to be missed , a thousand sheets cleverly gained in a morning will buy a man a good breakfast , when those that take his advice shall be obliged to keep lent all the year . nay , when i over reach'd as my manner is , and made felse numbers do with a little protestation , this sawcy iack would be whispring the lye in my ear , for which impertinency i have often snap'd him , says he , as if i would a bit his head off , and cryed , what then you slave , can a trades-man live without the faculty . disc. this was very lately sure for he was not used to be so served in the days of our forefathers . stat. not so late sir as you think , for it could not be less than forty years agone , since i heard him tell this story : nay further told me he was the very eves droper to fortune , and would as times go now make a hole in a mans stock as insensibly as the driping rain eats into the bowels of a flint , and bid me have a care of him . disc. and you took the hint i perceive . stat. ay i 'll warrant you , and so has many younger than my self . alas sir ! i have a family to maintain out of hard wax and other tackling , and therefore let people talk what they will , i know what i could write with a pint of ink , but won't give my self the trouble , and so fare ye well . now i perceived he had not gone far before he slunk into his officina like a snail into a shell , and we past on to an other quarter : and looking in at the mouth of an entery , beheld a firey-faced fellow surrounded with glass-bottles , and this put me in mind it might be him , who ( as the old wives tale has it ) girting himself round with dew bottles , was drawn up by the sun into the world in the moon , but found my self within a while after mistaken , for he proved to be a son of bacchus , and was too much delighted with his own terce , then to make such a perilous expedition , for a cup of nectar , which notwithstanding the man in the moon drinks claret , for ought he knew might prove a cup of small beer , when he came to tast it , yet discovery would enter this place , upon no other account than the german proverb , viz. in vino veritas , here says he , or no where we may stumble upon directions , but no sooner were we entered , but our ears were saluted with the noise of : wellcom , wellcom sir. boy , boy , show up stairs , and the confused tinckling of a bell , with the ratling of quart pots . i would have been gone , as imagining our inquiry here would be fruitless , but discovery over-perswaded me , and i stayed . now in my dream i beheld we were shewed into a large room , hung round with divers fancies , wherein the painter had been very exact in hitting the humour , for here sat one a spewing , there another bleeding with his pate broke , this had his face batterd with a quart pot , an other his eye struck out with a tobacco pipe , an other lay decently run through the lungs , on this side two at logger-heads , on that bottles and pots flying like hail-stones , here one tearing the cards , there another damming the dice , and shaking his empty purse , was ready to tear his own flesh for madness : the cieling blushed with volleys of oaths of a crimson dye , that spangled it like primroses , and on the floor lay scattred like sedg in meadow ditch , bundles of horrid imprecations . these things confirmed my first opinion and put me out of all hopes of intelligence in this place , but these thoughts had scarce taken air , when up comes firefacies and discovery , as loath to loose any time , thus entered into dialogue . discovery . sir have you not a down right man in your house called honesty . firefacies . not as i know off sir — but stay i have a great many guest in my house , i 'll bid the boy inquire , though i do not remember any such person has been here since i became major domo — no gentlemen he is not here the boy tells me he has asked in every room , and no body knows him . disc. that 's much , pray what company frequents your house that they are strangers to him . firef. o very good company , as my neighbour luxury , my young master spendthrift , tom gamster , and now and than old mr. vsury on the backside yonder ; especially when he has got a young heir in his clutches , that will not sell nor mortgage without the elevation of bacchus . — as for this honesty if i mistake not i have heard something on him , but they say he cannot abide to be seen in a tavern , and besides not a man that comes to my house , if the characters i have heard ( for excuse me gentlemen i know him not ) be true , but would avoid his company . discovery . is plain-dealing none of your guest neither ? firefacies . how sir , plain-dealing — ●o i think not ; why he 's a stoick philosopher , and deserves to be confined to a cave in some large wilderness , as matters are carried in this age. disc. are you acquainted with him , is he your neighbour ? firef. no sir , neither though i heard mr. self-ends say , he once lived in poverty street : yet i believe the catchpoles have been so busie about beating up his quarters , that he either lies concealed in some odd nook , or else is removed to ierico , till his beard is grown , that he him return in disguise . i must confess i had once some small acquaintance with him , which he relying on , would not suffer me to mix water with my wine , use stum or lime-juice , no nor to dash my white-wine with sider , he would be finding fault with under filling , & little bottles , double scoreing , and putting ale into my burnt claret ; when at any time i furnished a christning or a funeral , which made me shake my ears when casting up my accoumpts at the years end . i sat down by the labour in vain , nor coul'd i tell what to do till mr. knavery came one morning with his brother deceit , and counciled me to forbid him my house , or i should never be worth a groat . disc. and you took his advice i 'le 〈…〉 . firef. ay marry did i , and since i have crept up amain ; but what is 't you drink gentlemen , i hope you don't come to trouble my house for nothing ? disc. we are plain-dealings friends , our business is with him if he had been here , but seeing he is not , we must be going . firef. are you so , plain-dealings friends say you : then you are no company for me . welcome , welcome gentlemen : boy shew the way out here . now as we were going out , methought i heard him say , fare●●ell plain-dealings friends , i 'm glad yo'r gone , if he had follow'd you , i 'de been undone : if he in fashion comes , farewell our trade , by knav'ry 't is we only can be made . by this time i perceived in my dream we were got into the street , but had not leisure to consider of what had passed , e're we met with a matron decently set out , and as grave as penelope ; this thought i is a lucky hit , here past doubt we may be informed , and discovery at the first blush was of the same mind ; wherefore he proceeded to put the question to her , when turning up her head , and stareing him wishfully in the face . she demanded what time of the moon it was , which odd kind of question made him smile , as likewise desirous to know the reason of such a demand . why said she , i suppos●d you are a little crack-braind , which once a moon puts you upon extravagancies , or else you would never have undertaken such a business . honesty and plain-dealing saith she — no friend i know them not , and so goodby to ye . she scarce had left us , when being very inquisitive to know who she was , discovery informed me she was a dealer in humane flesh , and that for the better colouring the matter , she stiled her self a mid-wife , but her real business was to betray the honour of silly wenches to the lust of bully ruffians , to supply the city dames with what they wanted at home , to furnish business for love , intreagues to trapan young heirs into a wedlock noose with her over ridden bona roba's , and to put off the effects of the ladies great bellies , who have been tasting the forbidden fruit before hand , or dispence with the masters familiarity with his chamber-maid . nay , said i then , 't is no wonder she gave you such an answer . now in my dream i beheld that by this time we were come into a little croo●●ed place , and looking about , i beheld a 〈◊〉 incompassed with pots and glasses ●owring upon an old legend . thought 〈◊〉 to my self this must needs be one of the ●●ons of hipocrat●s , and therefore should be ●●ise : but whilst i was thus pondering ●ith my self , the question was asked by ●y companion , and the discourse began 〈◊〉 the following dialect . medicine . sir for what reason do you ask ●e for honesty and plain-dealing , but let 〈◊〉 be what it will , i can assure you , you are ●ome to the wrong place , for they dwell not in 〈◊〉 street , though i have cause to remember ●●em , for about years since , i lay by the heels allmost a whole winter , for harbouring ●●em in my house , though indeed it was my ●ives doings , for i was ever averse to it . disc. then you had sir some acquain●●nce with them formerly . med. ay sir , sore against my will , my ●ife as i told you before would needs per●ade me to it , and i could not say her nay , 〈◊〉 as soon as she poor soul march'd off , i ●●on got shut on 'em , she indeed would make 〈◊〉 be giving medicines to the poor , regulate 〈◊〉 bill from the conscionable gain of eleven 〈◊〉 in the shilling , to three pence or there ●●ou●s . disc. and was not that well done — i hope you take the same measures still . med. no sir i know better things i'd● have you to know ; pish ! sir i 'd have you to understand sir , i 'm now my own man , and those sneaking fellows shall never have any thing to do in my house . album greeckum●● shall be album greeckum now i 'le warrant ye ; every dunghill shall affoard me matter● of support . disc. you promise advice for nothing still sir. med. ay to blind the simple : no no , my learning that little i have cost me some money , and a world of labour ; and i thin●● it is but reason i should inch it out to the best advantage , that promise is only to decoy ' em . disc. yet you 'l perform your promise : suppose a miserable wretch lies in distress , perhaps his life in danger , and each ditch side affoards the remedy you knowing , would you not let him know it too ? med. how sir , what to spoile the faculty ; no , no , by no means : and to be plain sir , poor as they were , i 've screwed out many ● pound , for herbs i gathered in the garden of my patient : now had they known the remedy , all that had gone beside my pocket , nay some times i have ( especially where i found the guilt come ●lush ) made 'em sick and well as i have found occasion , keeping 'em on the rack for my advantage , by perpetual physick , till nature weakned , and the powrs of life decay'd , they en'e kick'd up their heels , and bid good night to ye . disc. and did your conscience sleep the while ? med. ha , ha , ha , conscience quotha ! why i had purged her guts out long before . disc. but this is a transcendant wickedness . med. 't is nothing sir , with some of our profession : wickedness ! that 's a good one : why would you debar us trying practices ? disc. at such a rate , and reason too . med. nay , nay , reason me no reason , practice is practice : but why do i thus spend my breath without a fee ? ego medicus , some and so your servant sir. now in my dream i perceived he withdrew himself into a back closet , furnished with more poisonous druggs than the e●onian● fields ; wherefore not thinking it safe to stay any longer within the wind of him , away we trudged , and ●hus i murmured to my self . art is indeed to be admir'd by all , but who are they the sons of art we call ? why those that make a conscience of a crime , who know and use that knowledge made sublime by virtue , but if she be absent then , art is not art , nor those that use it men . and so we passed on till we came to a high street , where we beheld many people passing , but could not see any favourers of our friends amongst the crowd , that we thought convenient to put the question to , as knowing it would be lost labour , by reason we saw envy , pride , hipocricy , dissimulation , and fraud walk jig by jole with the greatest part of them ; whereupon we struck off to the left hand , and there in an alley found a man a kneading , who by his whiteness , much resembled innocency at first blush ; but it seems , every like is not the same , though here we resolved to make inquiry . now in my dream i perceived he looked about him , and espi●d us , whom he supposed to be a couple of sharp set fellows that were coming to leap at a crust . but this consideration was scarcely midwif'd into his fancy , ●s the issue of his crazy brain , ere we asked for those we so much long'd to find ; viz. h●nesty and plain-dealing ▪ and we put the question hard , but the man who went as ● perceived , under the nomination of pinch-poor , after a little stamering , made ●s the subsequent reply . pinch-poor . gentlemen , i suppose you mistake the place , no such fellows as you mention can live amongst plenty of bread , there is no corn in egypt for them at this time a day . discovery . did you know them friend ? have you had any acquaintance with either of them ? pinch-p . no , by my oven lidd sir not ● : i acquainted with them ! sure sir you must be very weak to put such a question to a bread-moulder . disc. why is it any harm friend to know them ? nay to have conversation with them ? as for my part i should not think it . pinch-p . think you sir what you will , i know what i think , and beg your leave to think on . disc. do you think any harm on them ? pinch-p . yess by my maukin do i ; harm quotha ! ay , ay , harm enough i 'le assure 〈◊〉 . the battery of rotten eggs at 〈◊〉 celeberation of a triple exaultation would be more welcome than their com●any , for they handle a man ten times worse ; how many have suffered for having but the least to do with them , and sung lacrime on the wrong side , a iron or a wooden grate for many a frosty winter , whilst their wives and children were obliged to take up in the extreamities of the region of necessity , a place whether neither bakers nor mealman cares for coming ; for there is neither corn nor wind-mills , all the inhabitants are miserable poor . disc. and ought to be relieved , ought they not ? pinch-p . no sir i think not , but that they are e'ne well enough served for disdaigning to follow the fashion of the world ; they might have taken notice by my false ballances puffing and pinching , that the region of defraud was a very prosperous place . disc. ay , but those that associate with honesty and plain-dealing , ever love to be where conscience dwells , and she it seems is a stranger there . pinch-p . ay , and we are mightily pleased with her absence , for did not we set knavery on the frontires , strongly to guard the pass between the mountains of self-interest and deceit , she would be breaking in and raising a huracane to over●●●● our great diana , the very foundation of our profit . disc. but how came you at first to divorce her ? pinch-p . ha , ha , ha , what ignorance you express , by putting that question to a baker : why that which others call the popes eye , we call the eye of conscience , and seeing she was troublesome , we blinded her with mouldy meal , and stuff of twice grown corn , and then before she had leisure to clear her eye sight , gave her the slip , and stept into the other quarter , and to prevent her following , dam'd up the passage with great lumps of dough , pinch'd from the good wives loaves , which kept her back till i had time to raise the fences higher . as for the gyant i have named , he is maintained ●y my industry , to watch and ward , and is so diligent therein , that i live more and more in security . disc. but think you that security will always last ? know you not there is a tophet hot as eternal wrath can make it ? pinch-p . unless you mean my oven sir , i understand you not , a tophet said he , that 's a ●ramp word ; what of that , is it a place to bake loaves in ? disc. 't was made for such as you , that triumph in your frauds , who being bundled up , shall there be turn'd into everlasting flames . pinch-p . o grievous ! bundled up said he : why sir i hope you don't take me for a faggot : but it matters not whether you do or not , for let me tell you , d' ye hear sir , i have been so much used to poak in the fire , that the flame you mention will hardly fright me from clubbing with deceit for a fine livelyhood . but now i think on 't , while i stand prating here to no purpose , my batch will be spoiled ; therefore gentlemen , you 'd do well to be going . now in my dream i perceived he hasted to a dark place clouded with smoak , whereupon we took him to be a fellow capable to leven the whole lump of his fraternity , 〈…〉 left him to be corrected by the wooden gimcracks . but we had not gone far , but we met a fin●cal fellow with a bundle under his arm , and perceived his pockets ratled with needles , thimbles , bodkins , and sheers , so that at first i took him for a morice-dancer with bells , but he proved a meer hocuspocus , a moth that had fretted away many a yard of back furniture , and by a certain slight of hand , deceived the very sight of men ; here thought i 't is in vain to make any inquiry , wherefore i stepped over the channel to be marching on the other side , but was pul'd back by discovery , who was not willing to let this ninth part of mortality , anglice a taylor pass unquestioned , but stopped him with the following demand . disc. friend know you honesty and plain-dealing , have you made any garments for 'em of late ? taylor . sir i neither know them nor do i desire to have any dealing with them , few of my profession have occasion for such customers , if they are so hard to be pleased as is reported . disc. the report friend has cast you into an error , for they are placable , mild , gentle and easie , dealing uprightly with all men , not defrauding any , but rendering to every man what is justly his due . tayl. why there 's it now , and would you have a taylor have any thing to do with them ? why the trade would be undone then , for we must ●n'e give over planting cabbidges in hell , no slip of value must be gentily filched , nor yet a remnant saved . the report cast me into an error said he , no , no , that 's a mistake , this is just as i heard it ; besides , although i am but a younger brother of the craft , yet upon what i have heard , i have bidden honesty and plain-dealing defiance , and vowed to make perpetual war with them , and if they dare attempt my quarters , no louse was ever mauled as i 'le maule them . disc. you talk like a person with a sick fancy , is your braines crazed friend ? tayl. no i think not , mr. will with t●e whisp , but it would make a man mad of our profession , especially to be buz'd in the ears with your honesty or plain-dealing , as if you were turned their advocate , and went about to perswade us to give them house room . no , no , it will never do , we 'l have no spies upon our ways and actions . disc. friend ●re search after them for other reasons , our chief design is to find them . tayl. ay , and search you may till dooms day for ought i know , for i can give you no directions : no sir by my goos would not if i could , for ●ear if you should find them asleep ( for i believe they have little else to do ) that under pretence of returning me thanks , they should pay me a visit , and imbroyle my affairs , by curtailing my bills , sealing up the door of my cabbidg room , and ' twitting me in the teeth for cutting out two for one , putting in brown-paper instead of buckerum , and many such pretty devices incident to men of our profession . disc. if conscience had any rule in you , you would not speak so hardly of her dear companions . tayl. ha , ha , ha , that 's very pritty ! conscience say you , that 's fine indeed . why who ever heard of a taylo●s conscience prethee ? disc. say you so , then our farther inquiry as to any directions we can hope for from you , may be spared . tayl. ay , ay , very well , for it won't availe you the shread of a garment ; and so i leave you to consider on 't . upon this he step'd into a blind ale-house , tip'd off his penny pot , snatch'd his goose out of the fire , spit upon 't , whip'd out again threaded through the company , and jump'd upon his shop-board , where we left him cross-leg'd , and suddainly turning the corner , met divers married females , who had taken leave of their husbands under pretence of visiting a sick friend , seeing their children at nurse , taking their farewell of some pretended aunt or she couzen , who was coaching it into the country or so ; when indeed their business was nothing less ; for looking back , we saw 'em dive into a tavern , where their gallants attended their arrival to entertain them with love possest . but we scarce had passed them , when we stumbled upon a drove of painters and journeymen shoo-makers , who came reeling at a rate that had like to overset us , but bearing up briskly , they recoild and jostling together , decently fell , making the channel for that time their dormitorie ; so taking them for little better than rubbish , we left them to fill up the holes , and passed through a little wicket , where in my dream i perceived that envy met us , and stood in the way to hinder our progress through the region of truth , but the light of understanding struck her blind for a time , which gave us opportunity to pass by her , which we did with as much speed as possible , to avoid the hissing of her feeble snakes . now i further perceived that the way growing wider , we met a grave fellow , who resembled a philosopher , his beard was as long as cato's , and his head hoary for want of moisture ; and on his forehead was ingraven flattery . bless me thought i , sure this man must be wrong named , and may be honesty thus branded by envy , on purpose to deceive us , and render our inquiry fruitless . discovery at the first was of the same opinion , and resolved to learn it from himself , when coming up and clapping him on the shoulder , he cryed halo grandsir , at which rough salute he seemed to be offended , although he could not well perceive who we were , for age had made him dim sighted . when thus discovery began . disc. father you seem to be a grave , wise , and iudicious man , a man of elder dayes , which gives me hopes you can inform me whether honesty and plain-dealing took their iourney when they left these parts , or are they ye● remaining hereabout ? upon this , methought he put on his spectacles , and peering in our faces for a while , replyed . flattery . who are you sir , that ask me such a question ? disc. one that fain would be satisfied in this demand . flatt . you might as well asked me for the philosophers stone or a phoenix egg. disc. are they so hard to be found then ? flatt . ay exceeding difficult amongst men of my profession ! disc. what may your profession be father ? flatt . why friend , some call me a merchant , some a planter ; but indeed i am neither , yet i am a well wisher to both , and have help'd them to many a hopeful bargain . disc. a bargain father : of what , pray let us understand a little ? flatt . why in plain terms under the rose , some call me a canibal , or devourer of humane liberty , others a soul-seller , and others a plain downright kidnapper , though most imagine me a merchant . disc. a very fine trade , and is this your profession ? flatt . yess , yess , many a father have i 〈◊〉 of his children , many a master of his servant , many a bribe have i had of the wife to ship away her husband , that she might freely revel it with him she liked better ; as often has been my gain from the husband to rid him off a scolding or troublesome wife ; nay unckles have ●aum'd my fist with gold to send away their nephews , that they might injoy their estates , of which they were lest gaurdians . o many a master has sent for me at midnight , to help him off with his chamber-maid when her belly began to ris● in rebellion ; ten guineys have i had of an apprentice in a morning for the like service , when the cook-wenches belly grumbled . and all this was done under the umbrage of their straying through discontent , or their being gone into the country to visit their relations . disc. and did this satisfie their relations ? was no further inquiry made after them when missing ? flatt . yess , perhaps they might ; but then if they were husbands , wives , servants , or the like , we had got a trick to make the first inquiry , by publick crying them , but never till they were surely shop'd in the b●lboes . disc. but how came you to the fingering on them ? how contrived you to get them so safely into your clutches ? flatt . oh , many wayes : as when i saw a young lad stand discontented , i 'de make up to him , and ask him his name , place of aboad , and imployment ; in which being readily satisfied , i 'd raile against the cruelty of his father or master , telling him it was a shame , and that they were punishable for using such rigor to so hopeful a youth : then would i underfeel his resolves , by telling him of much pleasure and plenty , and by what means he might possess it , or that i would help him to a master , whose kindness should appear beyond expression ; which wrought upon him to that degree , that he went contentedly , as an ox to the slaughter , &c. disc. but met you with none that were rough and untractable ? flatt . yes many , and some came now and then to put a trick upon me , but i shew'd them a trick for their learning ; for getting them to the brims of the element , where i had a little tipling house for the purpose , i used to put opium in their liquor , which charming their senses into a slumber , under the favour of that opportunity , and the dusk of the evening , i clapt them aboard my badger , and then good by gaffer , they saw no more daylight till they found themselves out of their own country , and then though all to late , they began to ban their folly that had prompted them to leap out of the frying-pan , into the fire . disc. but some perhaps would not swallow this bait ? flatt . those i made larger offers , telling them i was indeed a merchant , and had whole islands of my own , to confirm which i had ever a voucher at my elbow . then would i send them aboard with a fine key a token to secure them , though they kn●w no other then that it belong'd to a rich cabbin , for so i told them , furnished with all that was pleasant and delightful , as also that my self would be with them in the evening , and accompany them in all hazards , which made them on their arrival , begin to command like emperours , but their courages were soon cool'd , for the purser or boatswain under pretence of conducting them to their cabbin , pulls up a trap and thrust them head and shoulders into dark durance , where they found a covey of fools lamenting their folly , and the key is returned to bait for other wood-cocks . as for the married cattle , they for the most part trappan one another under the coaksing flatterys of renewed affection , having always one of us at hand , to invite the party to a splendid entertainment near the river , when occasionally , though it seemd as if it happened by chance , we meet a person who invites us aboard , and with many perswasions , are urged to induce a complyance , which is no sooner done , but they are left under the hatches to lament their too much cr●dulity . as for the wenches , they are troled thether by such as getting some small acquaintance , pretend love and good will , feigning themselves to be officers of trust and command , and by that means they work upon the weakness of such females as are rampant for husbands ; and thus have i gulled and been instrumental in gulling a thousand : nay i have a trick of binding them , if we fear a search will be made , and by that means i have the value of them for the most part before they are released . now in my dream i perceived he would a gon on , ad infinitum : but discovery finding him a very knave in grain , & loath to spend any more time to no purpose , we left him in a fit of coughing , that had just seized him , and struck off to the left ; yet had not gone far , but up comes a fellow in whiskers , grim as the first begotten of belzebub , with eyes stareing , hair flareing about his eare , bloated cheeks , and a nose resembling a beacon , his belly strutted , and his legs were of the largest size ; at his wast hung keys ratling in chaines , and behind him hand-screws , double-da●bys , cross-bitts , and the like , which made me at first conceit him to be one of the spanish inquisitors , for on his forehead in large capitals i perceived oppression , and fan●yed that that was his name , and though i was unwilling to have any discourse with him ; yet discovery would needs inquire something , if but to unravel the monster , who bore up like a ship under sail : and thus i fancyed they began their discourse . disc. have you a habitation in these parts , or are you of some remoater part of the world ? oppression . the reason before i give my answer , why you ask i would gladly know . disc. truely friend , the cause of this inquiry proceeds from no other reason , than that we are desirous to be informed where a couple of persons ( whom i am injoyed to find out , and in whose search we have been hitherto unsuccessful ) reside , or have abiding place . oppress . perhaps i may inform you , for i have many under lock and key of divers sorts and sizes . disc. two downright men they are ; one of 'em especially , whom i hear to be gone into garments of 〈◊〉 kersey of late . oppress . but their names sir , have you not their names ? and then i can better inform you . disc. honesty and plain-dealing men were wont to call 'em , and 't is by those names i inquire after ' em . oppress . how honesty and plain-dealing say you . — no sir they are not in my custody , neither do i remember i had ev●● any thing to do with ' em . nor is it the best way to fall into my clutches , for they do , i 'll so hamper them , they ne●● was so hamperd in their lives . disc. would your conscience serve you misuse men who are vertues friends ? oppress . vertues friends , say you ; 〈◊〉 ay , to chuse , for i am her mortal foe● ▪ and as for conscience now you name he● take notice that she 's lockt up in a 〈◊〉 dungeon , shackled with extortion , han●●cuff'd with bribery , thumb-screw'd wit● oppression , and bound neck and hee with the chains of cruel usage , too sa●● to trouble me , though , till i fo●nd th● way to curb her , she would be medlin● in my affairs , and pittying those i unmer●cifully beat , and fed with bread an● water of affliction , to extort money 〈◊〉 of them , those i kept in for fees till the perished , and those i shipp'd off at mid●night for slaves . and if you should chan●● as i doubt it , to meet with the parti●● you inquire after , have me recommende● to them in this dialect , and warn the● to have a care how they fall into m● quarters . now in my dream i perceived tha● this dreadful story put discovery beside his further inquiry for not being longer able to hear such a cruelty mentioned , he stopped his ears , and made hast away , leaving this monster of a man , who could not be less than a mahometan to trudge about his business , yet looking behind me , i perceived him enter a strong place , made of the bones of mother earth , and fortified with iron ribs , through which distressed mortals breath'd their lamentations , whose sad condition whilst i was condoling , my ears were saluted with the shrieks and cryes of a female , when entring the next street called the way of all fles● , i beheld a mournful spectacle which sadded my heart ; and what should it be , but the manes of a deceased gentleman , whom they were carrying to his long home , followed by a number of mourners , who in a manner covered their faces , and breath'd out many sighs to wound the air , and groans like peals of thunder : but above all the beautyful widdow , whom tears made lovely , was most outragious . nor as i then perceived would she be comforted , but still exclaimed of her hard fortune , to be thus deprived as she said by cruel death , and her ill fated stars of all her happiness on earth , just in the spring-tide of her joys . o! said she , had i but dyed to follow thee my love , how should i have been blest you cruel powers ▪ why did you thus divide us ? but since you will not take my life , i 'll wast my days in tears and groans , i 'll banish slumber from my eyes , and sigh away my soul , no food shall ever refresh me , no● the melody of musique wound my ear , farewel all joys , all comforts all delights since he is gone to whom i owe my boundless love , never , for thy sake , more will 〈◊〉 renew my marriage bed , or see with pleasantness the face of man , but retire from all the gawdy vanities ▪ till death prove● kind , and snatch me to my lord. this stream of grief , from one so fair much afflicted me , and methought i was about to step and comfort her , and had done it , but that i beheld one very officious in that undertaking . by this time we came to the repository of the dead , and there she a fresh renew'd her sorrow , and seem'd to give it scope , to that excess , that her friends had no small trouble to keep her from rushing head-long on him in the grave . o part us not ? said she , but let me here embrace him , ever cling to his cold stiff limbs , and with my tears imbalm his senseless clay , preserve him from the injury of time , and drive away those vermin that would prey upon my love , and sport with helpless him , in whom my heart is center'd . by this time i beheld in my dream , that the torrent of grief ( which i afterward found to be all but fained ) abated , and she returned to her house , whether ●e followed , as hoping from this tra●eck sceen of woe , some instructions might be gathered : but we no sooner entered , but the sceen was changed , for standing unseen , i perceived all had left her , but him that supported her to and from the gloomy cave of death , and he it seems 〈◊〉 undertaken to comfort her , not without her own desire , when turning up her ●ail , the clouds of grief that like a win●er night , so late or'espread her face , ●ere vanished , smiles assembled in their ●audy troops to take possession , and ro●●e blushes put chill pailness to the flight , ●hen after some wanton toying , they ●hus began to dialogue . insinuation . o how i love thee ! my ●dmired , my adored mistriss . nay , my ●appyness and sole delight , how much ●m i indebted to thee for this days per●ormance — come let me imbrace my joy . dissimulation . nay sir , what is 't you ●ean ? — o ●ie . — nay , nay , this must not be , i have vow'd continency . insin . it must , my happyness , for you i stayed and sigh'd , and thought death long delay'd thus to befriend me : but since he has proved kind , come be not nice , you know i have loved you long , your virgin beauties when unsullyed were by right my due , though your too hasty parents snatched you from my armes , as charmed by gold to give you to an other . but now since fate has been propitious and removed the obstacle , i court afresh and hope to find you plyant . diss. ay sir , but what will people say , when they perceive the storm of grief i raised so soon blown over ? pray think of that . ins. nothing thou wonder of thy sex , but that the minds of woman varey , and are subject to change , and so they do of all thy sex. diss. but by that means i shall incur reproach and infamy . — could i but avoid that . ins. infamy and reproach , never fear it , i 'll protect you from the malice of blasting tongues , those tongues that blot the brightest vertue , shall not have power to fix a stain on you . your grief was acted to the life . diss. and do you think it was but acted , 〈◊〉 not real ; can you be so impartial ? ins. come thoughts are free my love , 〈◊〉 more of that , but set the day . live 〈◊〉 the living , let the dead rest silent in 〈◊〉 grave . diss. the day for what — pray what day , 〈◊〉 day is it you 'd have me set ? ins. the day to celebrate our happy ●●tials . the day to crown my wishes ●●th their highest aime . come blush 〈◊〉 thus , nor turn away your lovely face ; 〈◊〉 , shall it be the next ? diss. i know not what to say : he was my ●●sband , and methinks i should not so soon ●●●get him ; besides i 've vow'd continency . ins. o! look not back on thoughts of sad●●●s , 't will grieve his shade to see you sad , ●●en he is happy ; it looks like envying felicitie . continency no more of that ●●●ethee . diss. were 〈…〉 a little too soon methinks ●●uld love you . well i have a strugling in breast ? ins. come loose no time my lovely fair●●●●● , to morrow night shall make 〈◊〉 for all the faults and censures of 〈◊〉 day ; when in my arms safe as in 〈◊〉 of brass , you are stretched at ease , 〈◊〉 find those transports from a vigorous 〈◊〉 , that will charm you into extasie melt you into joys unspeakable , transport your soul in raptures , near resembling those above ; such as age and impotency never could bestow : no ghost no● frightful shade shall terrify my love. diss. alas sir , you talk of strange matters : what are there any ghost ? indeed i must confess i have heard of such things ; and i vow now you put me in mind on 'em , i sha●● be afraid . ins. that there are ghost that wande● round the tombs , when church-yard● yaun , and visit by the midnight gloo●● their frighted and amazed friends 〈◊〉 learned authors in all ages do affirm . diss. o lamentable ! if it be so , pardon my blushes , i must intreat you as a friend to stay all night and watch me , and to morrow 〈◊〉 cast my self into your arms ; for indeed now you have put this into my head , i dare not ly● alone ; but i hope you 'l use me kindly , and never twit me in the teeth hereafter for my suddain yielding , ●or believe me , had it no● been for fear of lying alone and seeing the ghost , i would not have married , or at least not this fortnight . ins. fear nothing my delight , i 'le eve● be obedient to your will. ha! ha ! she● won already : o! the fickle state of 〈◊〉 man kind ; but no more on 't , least 〈◊〉 the sport . to her . death has been kind , and you as kind as he , let 's hence my lovely widdow , but that name no longer than the morning dawn shall be , then it shall vanish in loves lambent flame . now in my dream i perceived they retired into a chamber richly hung , where stood a stately alcove imbroidered with gold , the soft recumbancy of love , and there we le●t them , as not imagining , where so much dissimulation and wickedness dwelt ; our inquiry would be available . we were no sooner in the street , but we stumbled upon a plain country fellow in a gray ho●●espun coat , a girdle near as big as a horse-collar about his wast , and a steepled crownd hat , much in fashion in the days of queen dick , his shooes were clouted , and his stockings you wou'd have taken for roman buskins . at sight of this man my heart began to leap , for thought i , this must be plain-dealing , or ●he devil's in 't : which discovery perceiving , smild , and nodded his head , when ●●●rching up towards him , and running his candle almost into his beard , which made him start ; he cryed , wot won you● bren a mon : and with that pulling hi● hat out of his eyes , i perceived ignoranc● on his forehead , wherefore i found i was mistaken ; yet discovery tipping him on the elbow urged him to discourse . discovery . friend whether are you travelling ? i●norance . whay waud whoo knaw ? if whoo won tall a body , that whoo will tall whoo whare whoo dwall . disc. i suppose in the country friend , but it matters not where , so be it you can inform us where honesty and plain-dealing have taken up their quarters . ign. what won you say haunestay and pla●●-daulin , thoat's whaint ? no marry dant oy . disc. we thought you might . but again have you not heard of ' em ? ign. oy marry han oy , but oy cou'd n'are zee aum . disc. that 's hard , i thought they might be taking the air in the country , seeing they have absented themselves from the town of late . ign. deer zer dy , oys knaw nauthing on aum , aw oys can zay to the mauter oys heard , oys vather zay oance they ●aume doan an liggd in whoo 's hause . disc. and pray did you hear how he entertained them ? ign. yeas varily , whoo zay whoo at virst waus varey loffing to ' aum , but whoo perceving whoo waud now let whoo remave the land-maurks , naw ne mawe a zwath of whoo 's naughbers grass , or remave his zhocks a caun an haw to whoo 's awn gront , naw ner pauster whoo 's houses in his naubours gront , when whoo waus a sleap ne anter the meausur of whoo 's caun , and manny zuch mauters , whoo won ha naw mawr to done with whoo , but zent whoo a pauking , and then whoo done aw this , and a graut dale mawr as well as whoo 's naubour's . disc. and since that time you have not heard of ' em . ign. naw ne oy , moyn vather chaurg oy , on whoo 's bleasing that oy's ha nauthing to done wiw whoo ne mawr oy's ha naw . now in r●y dream i perceived discovery grew weary of discoursing with this lump of mortality , and therefore desired him since he could give no better account to be jogging on , when after three or four scrapes , and twice bussing of his hand he left us . but as if fortune had on purpose cast blockheads in our way , we were no● sixteen paces , before we perceived a slovenly fellow come toward us , gnawing a custard , and this we took to be a pastrey man that was wont to deal in cat-peys , but it proved to be gluttony , whom it seems went up and down from morning to night , devouring all that came to his fingering , and so we let him pass , not thinking it convenient to trouble our heads with him , as knowing him to live upon the spoil of other mens tables , and the decay of their purses , drunkenness followed him in a wretched condition , spewing and staggering all the way , twice or thrice had he been in the kennel , and after him wallowed a number of fatt hostesses , calling to those that were before to stop him , but he still staggered on till he came to a prison-gate , where giving a great reel , he burst open the wicket with his head , when his body following , it closed upon him , and there i left him to bethink himself when he was sober . now in my dream i perceived vertue hasting towards us half naked , ●lying amain ; for vice with whom she had a long time contended for the mastry , had it seems gotten the victory , and was in pursuit of her , she looked me thoughts lovely and gay as the rosie morn , when auro●a's gates give way to the swift courser of the sun , who gilds the eastern clouds with purple and with gold , and as she flew towards the clouds , i heard a voice from the earth cry after her , return , return : but it seems she had been so badly used that she took no notice on 't , but kept on her way till she was out of sight . whereupon i began to consider with my self , that although vice had much inlarged his borders , yet i could not conceive but vertue had many fair territories , and made some thousands happy with her smiles , doing every where much good , though her reward was for the most part slender , which urged me to believe she might be gone for new instructions . but whilst these meandering imaginations made me heavy and dumpi●h , me thoughts fornication came on with a troop of sinners at his heels , of all ages and sexes , whereat bless me , quoth i , am i in sodom , and thereupon starting i awaked , and found it but a dream . the precedent imaginations , or wonderous fancys making a deep impression in my mind . i lay some time amazed at what had past ; but perceiving the sun was mounted high , and in his burning course & smoat on me , rousing my self an● rubbing hard my drowsie eyes , after a yaun or two & stretched my self , i got upon my feet , when looking round me , i perceived a neighbouring grove , which at a distance seemed so pleasant , that having much of the day to spend , theither i bent my steps ; and entering , was delighted with the spreading shade , which canopied me from the scorching eye of day . but as if fate had doom'd me to dull drousiness , my legs denyed support again , & a dissolveing quickly slew through every part , each sinnew , artery , and ligument grew lank ; when finding i must yield , down i cast my self on a mossey banck , beneath a flowrey shade , whose sweets defused help'd leaden handed so●●us boughs , which were of ●orce before , to make the boldest mortal own his charms . sleeping i dreamed , and in my dream beheld my self just in the state i was before , i at last awake , and discovery was at my right hand , and began to chide me for deserting him ; but had not time to utter his resentments , e're a grave old fellow briskly bore upon us , wrapt up in furrs and velvet , imbroidered and imbossed , his countenance was oft eclipsed with ●rowns on his forehead , in black characters sat ingratitude , one hand was open and the other clinch'd . this man thought i can never help us to our wish , and therefore i 'de a let him pass , but discovery before i was aware , began the following dialogue . discovery . sir you appear to be a person of no small authority in these parts , i 'de ask you a few questions . ingratitude . 't is in your power to do it , but be speedy . disc. in the first place , sir what street do you call this , for i 'm a stranger in this place ? ing. men call it self-love street , which leads you 〈◊〉 misers row. disc. i fear i 'm then out of my way , i am upon inquiry for a brace of men , and fear i have mistook the street . ing. you know their names i hope ? disc. ay , honesty and plain-dealing , do you know them sir ? ing. no sir , 't is not fit i should : i never so much as heard of them . disc. that 's strange in one arrived at your maturity : what may your business be it 'h world , that you should be so ignorant ? ing. my name 's ingratitude , i kept a shop the other day , but now i live upon my means . disc. ingratitude , why that 's a hateful name , a name that the very heathens spit at . ing. i am sorry for your ignorance sir , if you knew how i am courted , you 'd be of another opinion . disc. how courted when so old and withered : but pray sir by which sex is it ye are courted ? ing. o! by both sir , my antichambers are each morning crouded with such as come to make me presents , and congratulate my welfare . disc. 't is much it should be so : but what is 't they expect ? ing. why there 's the business , they seek by such means to ingratiate themselver into my favour , that i may do them some good turn 〈◊〉 other . disc. and you 'l do 't , if it be in your power ? ing. i flatter them with such gaudy hopes , till i inrich me by their spoils , and then good night to them . disc. and is this fair ? can you dispench with this ? ing. ay very well , i 've got a fair estate by 't , and wedded many a woodcock to my intrest . who for the good turns they did me , hoped to be preferred , or made at least amends at vsance ▪ but when i found they could do no more , but press'd me hard for some retaliation , i laugh'd them into madness , and sent them railing from my door . disc. and does not one good turn deserve another ? ing. not with me sir , 't is a thing i understand not , i 've seen those starve at my very door , that often have relieved me . disc. conscience would direct you better . ing. conscience ! ay , ay , that 's a good one ; let me alone till i take her directions . nay , i 'le warrant you she 'l never trouble her head to prescribe me rules and methods . disc. you have her sir i hope . ing. no sir i han't , i 'le tell you that , for if i had , she 'd ne'r so tamely a suffered me to hold so many persons in the chain of vain-hope to be my heirs , whose noses i intend to wipe when i have drained them dry . no , no sir , i have stifled conscience long e're this . disc. as how : pray by what means could it be done ? ing. by turning my aged father out of doors , when out of paternal love and kindness to promote my marriage , he had made o're to me what ever was his , and seeing him without a sence of pitty beg his bread , and break his heart with grief , by using artifices to prove a whore of her that bore me decently , to bar her of her dowrey , by swearing him out of his life , who was my faithful friend , and once had saved mine , because i knew that he had layed so deep an obligation on me that whilst he lived i must ever have made acknowledgements , and therefore at one bold stroak i rid my self of such an ill conveniency , and if from these you gather that either honesty , plain-dealing , or the puny thing called conscience be of my acquaintance , i 'll leave you to your dear mistake . disc. i am confirmed they are not , nor ever dare they dwell with such impiety ; and least your breath infect , or putrify the air to shed contagion on me , i 'll avoid you as a bazilisk . now in my dream i beheld that discovery hasted on with all speed , and drew me after him , leaving this piece of inhumanity to travel to the regions of destruction , and had not gone far , but a fellow crost the way with lofty looks , and often stumbled as i perceived , because his eyes w●re ever elevated , his feet were ever in a dancing motion , touching but lightly the detested soil . as for his gaudy accou●raments , he seemed a walking mercers shop , set out with the advantages of every other trade , that usually contributes to promote our ages vanity . in his face sat youth and age , his countenance was feminine , though i perceived him to partake of either sex , his pockets struted with perriwigs powders , patches , paints , washes , pomades , and a thousand such impertinencies ; his eyes were upward , and therefore he stumbled upon us before he was awar , when pride ( for so was his name ) somewhat declining from his stiffer state , he cast a disdainful look , and asked us in a haughty manner , how we durst oppose his way , but little minding his frowns discovery began to sift him . disc. sir , who are you that are thus made up of redicule ? pride . who are you sirrah , that dare be so sawcy to demand such a question ? disc. one that knows you perhaps better then you know your self . pride . that 's very brave indeed that such a sneaking fellow as you should have gained such knowledge . what you are some mope eyed light-monger , that knows not the difference between ●oon day and owl-light , and are going a lowbelling for wood-cocks i 'll warrant ye . disc. if so sir , i doubt not but i have found an overgrown one in meeting you . pride . how dare you say this to me , fly my anger , or you are dead . disc. hold , hold sir , put up your indig●ation , and let us parley a little . pride . dare you be thus impertinent to me ? i 'll make you know your distance sirrah . disc. if your anger is over sir , i would ask you a question . thus low i beg such a fa●our . pride . o do you so ! well you may go on , though i hope you will learn more manners for the future . disc. may it please you sir , to inform me where i may find honesty and plain-dealing . pride . impertinent coxcomb to ask me such a question . no sirrah i have no knowledge of any such beggarly fellows , my conversation is with those of a higher 〈◊〉 . disc. ay sir , i know you have confidence enough to exault your self above your betters . yet pride will have a fall , you are he that tramples upon humility , and dispise vertue : nay you are the eldest born of satan , that has troubled the world in all ages , one that threw your father down headlong into regions of eternal gloom , and have plung'd many millions after him , and damn'd more souls than atheism and ignorance . pride . sir stop there , i 'll not indure this ralery . know your distance . disc. a little longer you must . your anger will be bootless . you i say are the causes of division , emulation , treasons , wars and rebellion : wherefore there 's no hopes to be imbet●er●d by you , so i 'll keep my way . in my dream i perceived this tart discourse so thorrowly netled pride , that swelling with indignation till he well nigh burst , he was about to revenge the affront as he termed it , but discovery cast the mist of self-conceit before his eyes , which so dozed his little understanding , that before he could find his senses , we were out of reach . but fate soon crost us by casting ambi●ion in our way , a thing that walks on piramides , whom we found to be more turbulent than the former , for his discourse was of nothing but aspiring greatness , blood and reve●ge , grasping at crowns , scepters , and such like insignes of royalty : though as i perceived he was made up of nothing but airy imaginations , corded together with insatiable desire and thirst of glory , but so loosly that they often slipt , and indangered his falling in pieces , and therefore not finding a solid substance , we let him pass , when close at his heels followed ruine and disgrace : being almost out of hopes of finding any person of whom we might inquire , we left this street , and struck off into humility-lane , where we had yet some hopes of retriving our lost labour , but found our selves deceived , for pride and ambition it seems had been there and taken hostages of the inhabitants to be at their devotion , which did not a little trouble me , for i had flattered my self , that here our search might end ; but whilst i was musing on many things , up comes a fellow whom i afterward understood to be self-conceit , and it seems he had been a great romancer , and understood something of logick , he appeared very airy , and was as brisk as bottled ale ; thought i to my self this is a rambler , and may perhaps inform us of more then we are awar on , and therefore i urged discovery to give him the meeting , who taking the hint , readyly complyed and fell to questioning him . discovery . friend how far are you travelling this way ? self-conceit . but to the next street , called vanity buildings , a very noted pile i 'le assure ye , and a place much frequented . disc. are you known in these parts sir ? self-c. good lack a day ! what a question there is : known , yess sir , my name is self-conceit , i am the eldest son of mr. folley , descended of a very antient family ; there is hardly a house in these parts but i have some relation or other lives in it . disc. your kindred it seems then are many , and have spread themselves wide ? self-c. in truth you are in the right on 't , for i cant number them , though when i see any of them , i know them by a mark peculiar to our tribe ; that is , their fine way of speaking in their own praise . disc. but sir , to let that pass , do you know one goodman honesty and his brother plain-dealing in these parts , are they any of your tribe pray ? self-c. o hoyty toyty ! goodman honesty , and so forth . no sir , we are all masters , or at least all good men : why i hope you don't take this for a country village ? no , no , you see we are all fine folks , we have neitheir goodman's , gaffer's , nor gammer's amongst us , i thank ye sir. disc. perhaps they may sojourn here about for a night or two ? self-c. no , no , i can assure you there 's no entertainment here about for such homespun fellows , all the lodgings are taken up by great folk i 'le assure you : though i am a great shollar , and a man of prodigious parts , if i was a stranger , unless i went very gay , i should not be entertained . disc. that 's much : but a great shollar say you ! are you a great shollar ? self-c. ay marry am i : pray sir do you question it ? disc. no sir not now , but i am glad to hear it , for it may prove advantagious to my present inquiry . self-c. o me ! will it indeed and in very good earnest ? disc. ay doubtless : i think you say you are a gentleman and a great schollar ? self-c. ay , ay , you are in the right on 't , for although i must confess my father was but a weaver , yet i think my self by improvement as good as the best ; for you must know a man of parts is a gentleman , take him at which end you will. disc. ha! then you are the son of a weaver it seems , but only you are refined into gentility , by learning and the like ? self-c. yes , yes , you are in the right on 't . disc. you have read many books i suppose , and are a great linguist ? self-c. very good , you hit me to a hair , i wonder how you came to have such knowledge on me : o fy , how i under value my self with that thought , for who can imagine that a man of my prodigious parts and i earning should not be known every where ; why 't is such as i that find fame imployment , her wings would grow rough , and render her incapable of flight , did we not find her business . i dont know any think to the contrary , but my name may be known in the indies by this time , for i have sent many a piece of paper abroad in writing . disc. a letter or so perhaps about mer●handize ? self-c. no , no , i 'le assure you i have writ love-letters and madrigals , the finest pieces of wit i think this age can ●oast off : nay i have been in print in fo●●o too , and many other fine things i 'le as●●re you . disc. and by this some would guess you really 〈…〉 you pretend , a great schollar . self-c. ay , ah , how can they do otherwise ? disc. well sir , to grant that you are so , 〈◊〉 you tell me the mens names i inquire for in latin , an odd request , yet you may do me a ●indness in it , for who knows but they may have strained them to that pitch , the better to 〈◊〉 themselves , for they have many enem●es i can assure ye . self-c. in latin say you , let me see honesty and plain-dealing . — hum , — in latin say you ? — why alas ! i have left my dictionary at home . honesty and plain-dealing say you ? why i 'le vow 't is a very strange thing i should be so dull a sot , as not to have it in my mind : pish it makes ▪ me scratch . — well i have it at my tongues end , yet truly sir i must beg your pardon , i can't inform you at present , but i 'le go and inquire if you 'l stay a little . disc. no sir it needs not ; i only asked to underfeel your schollarship . self-c. underfeel me sir ! and what of that ? now you have underfelt me , i hope you take me for a schollar don't you ? disc. no indeed sir i don't , you 'd laug● 〈◊〉 if i should : a pretender perhaps 〈…〉 self-c. how sir , how ! why i have read abundance of hard words i 'le assure 〈◊〉 , as manus and domus , and the like . disc. manus and domus , pray sir what 〈◊〉 they signifie ? self-c. how silly you are , what do they signifie : why they signifie manus and domus , what would you have them signifie else ? disc. this is very pretty : but have they 〈◊〉 construction ? self-c. ay , ay , manus and domus , that 's their construction ; what construction would you have them have ? disc. ha , ha , ha. self-c. what do you laugh sir ? well , well , i perceive by my great learning you are a silly fellow , and don 't understand emphatical pronountiation ; there are two other hard words for ye , but i do ill to spend my great parts upon one of such little sence , but i 'le keep you company no longer . now in my dream i perceived that this piece of impertinence put us into a ●it of laughter , for almost a quarter of an hour , and scarcely had we recovered our ●elves , but we saw at a little distance chirst of vain glory , sister to ambition , ●nd round about her danced many airy 〈…〉 as fancy , imagination shades ▪ representing chimerars and abundance of seeming nothings , though delusion had set them out with imaginary guilding and painting to the best advantage , all her garments were filled with aire , which made 'em strut like a ships sailes , swell'd with southern blasts ; but we had seen too much vanity before , and so we let her pass with these remarks . vain-glory's an inchantress seeming fair , whose guilded baits , fond mortals do insnare ; but strip her once of her delusive charms , she 'l prove a hagg , and fright you from her arms. no blossom of success as yet appearing , we began to be in a doubt , whether we should pass further , or put in and rest us ; but before we perceive him , prodigality was upon us , now thought i with my self , this is a fair opportunity to be informed what kind of people dwell in extravagant 〈◊〉 , which we were next to enter ; but 〈◊〉 i could make observations upon his 〈◊〉 habillaments , he was making 〈◊〉 and drakes with indian ingots , 〈…〉 pleased to see them scram●led for ; though as it was strongly guest , 〈◊〉 dadd bequeathed himself to lucifer 〈◊〉 help him to 'em ; but whilst he was ●●andering away the old mans restless ●●bour , i perceived divers flatterers and ●arasites , were buzing stories in his ears , 〈◊〉 whom he gave the greatest heed imaginable , as being much delighted with the ●ound of his own praise , nor did he deny ●em any thing they asked , though to trill him on , they feigned a modesty in taking 〈◊〉 ; now vsery stood close behind a tree , ●auping for his estate in morgage , as soon as all the ready cash was melted by the ●eat of folly , or alembeck'd into the vola●●le quintisence of non est inventus , by dr. extravagance , but whilst my thoughts grew big with expectation of some rare discourse . i perceived he charged into a tavern with a train of spungers at his ●eels , where a fresh bit of live mutton was ready to wellcome him , who by her ●●rtifices , angled so deep in the fish-pond of his estate , that she cleared it of the pre●ent fry , and obliged him to call moun●ieur vsery to recruit him with ready ●own , when straight goes his fist to the ●heeps-skins ; here i perceived he re●ealed it so long , that after a second re●ruit , he was in the hight of jolitry taken captive by a band of moabites , and lead into the land of misfortune , wher● he set the organ-pipe of his past folly to the tune of fortune my foe , which mad● me run upon him in a little discant to this effect . crush't by his folly as his fate deserv'd : behold too late repentance allmost starv'd a grand destroyer , who in one years space consum'd the labour of his dads whole race , by which he 's brought to an unpity'd case . but evil got is mostly evil spent . mammon exacts again what'er he lent , to gull the souls that were on lucre bent . i would have proceeded but was disturbed by a troop of deceivers packed up in blankets , as if they had been prohibited goods , they cackled strangely , and therefore might have been taken for wild gees● but that they were deficient in wings ▪ and therefore alltogether uncapable o● flight . these thought i have been in many countries , and although they be bu● refuse , yet they may be capable of givin● us some intelligence , but methought th●● clacks going alltogether , were so c●amourous , that a beavy of oster-wenche● was but an ass to 'em ; wherefore i contriv'd how i might single one out to speak the whole sense of the rest : nor was it long ' er i found the opportunity , for the remainder staggering into a tippling can as they call it , i catcht one by the plad , which discovery perceiving , gives him a full turn , and desired his better acquaintance . the fellow stared with his mouth at half cock , and at first seem'd wonderous shy . halo , said discovery , why so agast prethee ? turn up thy foretop and know me better , for indeed his hair hung much in his eyes , when stroaking back his whiskers , he whose name was the deceiver demanded our business , and at the same time holding out his fist , fell to pauming it , emblematically expressing he wanted a fee ; but discovery as if he understood him not , told him , his business was to inquire after a couple of persons that he supposed were travelling a pilgrimage , or hid in some secret place , by reason he could no where find them . deceiver . are they coves of the crackmans , cloyers of the cackelers or queer coves , are they strumel morts rum morts or coves of the bouzin-can ▪ discovery . hey day friend ! what are you gotten into the galley-mausery of abumazer . be intelligable or adieu to ye . deceiv . be intelligable ; ay , ay , and what is it you 'd have me intelligence about ? disc. speak friend , i mean as you may be understood . dec. ay , ay , let me see your fist cross 〈◊〉 ●ond with won piece of silver , and 〈◊〉 tell you very good fortune . disc. a rush for your fortune-telling , is 〈◊〉 there ●bout with ye ; a fortune-teller say 〈◊〉 ▪ dec. ay , ay , me be very good fort●ne-teller , in very good deed and earnest ▪ disc. can you conjure friend ? dec. no , no , me no conjure , though me am not altogither unacquainted with the devil . disc. i believe so , for you somewhat resemble him : but pray what is your business in this world ? dec. ay , ay , my business be very much 〈◊〉 ye , me be called the fortune - 〈◊〉 , the king of the gipzies . disc. ha , the very same i took you for : but wethee give us a little insight into your 〈◊〉 , it may be worth hearing , and 〈◊〉 advantage our design . have you 〈…〉 progress honesty and plain - 〈…〉 after ? dec. that be a very fine question , ve●y you be surely mad to ask me dat , 〈◊〉 who am the veryest cheat in crea●●on . disc. notwithstanding you may have ●ard of 'em , though they are no company for 〈◊〉 . dec. ay , ay , and me have cheated 'em of 〈◊〉 great part of the little they had , many ● time . disc. that was unkindly done , but prethee 〈◊〉 did'st compass it ? dec. o very fine ! for me having tried ●any experiences , undergon the scourge ●●llory and huzza in the left sist , narrow●● escaping the gibbet ; and being too ●ublickly known to carry on any further ●esign without a vizor or the like . disc. what then , pray how managed you 〈◊〉 after game ? dec. why me was rambling abroad 〈◊〉 security one day , and getting my self ●retty weary when night had made the ●ields black , me being destitute and sad , 〈◊〉 crept into an old barn amongst the ●itter , where me sat a while pensive : ●ut 〈◊〉 long before me was besieged by won ●eat troop of gablers , black as you see 〈◊〉 , whom at the blush me took for queen ●abb and her fary elves , when me leap up , as being afraid of pinching , for me had heard to much of that before , & cry'd , haloo morblew willoboo aboo aboo ▪ when presently they thinking me the devil , thro down their pots , pipkins , bouzing-cans , and all their furniture , and betake themselves to run so fast , that the coves stumble over the morts and the morts overturn the doxies , that in the end they lay hecelde peckelde on a heap ▪ and the more they strive to run the more fear doth stop their flight . disc. and what succeeded this disorder ? dec. why when me perceived what they were , me call after them , and cry● me was a man , me was no devil . disc. and they returned upon this , di● they not ? dec. ay , ay , and finding their mistake we all retire to our thatched pallace where striking a light , me perceived th● way bestrowed with the spoils of the las● days gathering ; as mecelines of mamock and streams of strong liquors , whic● made them all lament their foolish fear . disc. but what insued ? dec. much friendship , and an invitation to accompany them , when i had tol● them of a thousand pranks i had play'd ▪ no man so fit ( they gabled all at once ) 〈◊〉 be superiour of order . disc. and did you take it on you ? dec. yes , and to make my self more lovely in their eyes , and seem a true egiptian rubbed my face and hands with a pomander made of soot and bacongrease , for the green husks of wal●ut were not then in season , and then was i installed with great applause , and many a vain song sung to confirm it , and young rum mort , or damzel delivered me to use as i thought fit . when morning gave a prospect to the villages , out i sent my troop of forragers , who soon returned laden with provision , nay with sheets , shirts , hens , pigs , geese , or what else came to hand , and all that day we reveld it , and all the night we spent in soft dalliance . disc. and are the villagers kind to such a strooling tribe ? dec. ay , and deny us no provision , least with horrid mutterings we should bewitch their cattle , or raise tempests to overturn their barns and houses , or with lightning flashes set them in a blaze . disc. and is this in your power ? dec. no i think not , but a foolish fear perswades the ignorant to such credulity . nay more , they fondly dream what ever we participate a part of , all the rest must consequently follow . disc. and is it nothing so ? dec. not in the least , for whilst we doze 'em with strange things , we have our divers , our filers of the cly , our tripers of the dancers , anglers , and the like , who rob their houses or their persons , which they believe to be by power of inchantation . disc. and they believe all what you tell 'em i 'll warrant you . dec. yes every syllable , for if we tell but true once in a hundred guesses , and that perhaps we gather from their own discourse , all is held as gospel , not a syllable is disbelieved , but if it be past they think they remember something like it , or perhaps flatter themselves 't is true but they have forgot it . disc. very good , and this folly is predominant ? dec. ay exceedingly . but to let that slip , over other wayes we have , for when we find a large credulity , then we perswade 'em they are born to exceeding fortune , and if we find 'em rich , pretend ●here's treasure hid in the house , that was by fate designed them near a hundred years since ; this sets them agog and have it conjured , they will , and we must be the people , then we ask them for a pledg , what jewels , plate , or linnen , &c. they most esteem , which we tell them is to be given in hostage to the powers of darkness to assist us in our discovery , and in the end they shall have that and all the treasure . disc. and this i suppose ●akes 〈◊〉 . dec , what can it do less ? it ●ickles to the life , and flatters them with mountains that scarcely come to mole-hills . disc. then you deceive ' em ? dec. ay what more , for when the day perfixed is near , away w● trudge with what we have , to far for them to find us , which makes 'em oft sit down by we●ping cross , whilst we are laughing loud . disc. a●d have you 〈…〉 randevous ? dec. yes , once a year we generally meet , and share our riches , equally relieve those that are scanty , and then seperating we leave tokens 〈◊〉 the way , that two companies should not take the self-same road , and now consider whether honesty or plain-dealing be of our acquaintance , though we often gull ' em . disc. then you know where they dwell . dec. no sir , i keep no register , but find 'em for the most part loytering on the road , or sitting over two sticks a cross in some poor cot or hovel . disc. and no where else ? dec. not as i remember , for i hate their company , though some times it proves advantagious . disc. if so friend , we must leave you , for we are their friends , and would not hear them evil spoken of . dec. in truth sir i shall e'ne be glad on 't , for my coves and morts will think me long . therefore adue . now in my dream i perceived he followed his comrades , and i was glad he left us , as being tired with his tedious harangue : but it was not long before a fellow meets us laden with globs , and astrolobles , gimcracks , mathe-matical , and divers other baubles , and had a quaint device upon his forehead , representing a triangle , and in it he had writ , the secretary of the stars . this thought i must be a ptolome , an agrippa , or a ticobrahe , but it proved none of these , but a certain quack pretender , a more imposture then the former , yet as great as ignorance will let him be , his name 's deluder . this fellow , though to the little furtherance of our design , i had a great mind to have sifted , and discovery was no less zealous to be satisfied , whereupon he thus began . disc. friend , how comes it that you travel with such a burthen ? deluder . to me it is light , who am the atlas of the world , on whom the powers above have given an understanding to ●nderprop all sciences . disc. and is so great a wisdom your's ? del. ay , and a greater than you yet have named . disc. as how , pray let me understand ? del. a secret access , to read the dark decrees of fate , unravel the volums of futurity . disc. 't is strange that mortal man should be indow'd with such a talent . del. it is indeed , few mortals e're could boast the like : why man , the stars are all at my divotion . disc. how the sta●s ! why sure you an 't in earnest ? del. that is sir , to tell me secret things , and give inlargement to my knowledge . disc. then you are the man that only can acquant us perhaps of wonders strange and new , for i suppose few things are hidden from you , if you have such bright acquaintance . del. you are in the right on 't , few things indeed ; all natures , secrets , are layed open to my view , each thing is represented as it is : the universe is strip'd before my eys , and no disguise can cover● her from my impartial view . disc. 't is rare what you express , were i● but true . del. true , why what can be more true than what we who have her inteligence from the superiour world relate . disc. you call the celestial intelligences by their names i suppose ? del. yess , and am acquainted with the smallest spark that spangled the blew arch. disc. this still increases my wonder ? del. nay more things that vulgar eys see not , i with my tube do , nightly visit : why sir i make alminacks , consider that , and then you 'l think i 'm wiser far then haly or old da●us . disc. make almanacks , that 's pritty : but pray what is 't you infer from thence ? del. o many things sir , in●erences without number . disc. as how , let us hear a little ? del. as first , sir , my large understanding is thereby manifested to the world ; each city applauds me , and each country swain admires me ; there 's not a woman but takes me for a conjurer . disc. very fine ; and you admire your self 〈◊〉 i suppose ? del. ay , and reason good , how can i do less , that hold such lofty corespondence . disc. and you undertake to discover misteries , things dark and secret . del. ay marry do i , things as dark as any dungeon . disc. and by the light of that knowledge you have obtained , by scraping acquaintance with the stars , you pretended 〈◊〉 do it . del. very right , 't is much you should hit so pat . disc. then pray sir ●ell me the names of the party 's i 'm searching after , and whether i shall find them or not ? del. are they men or women , married . or unmarried , old or young ? disc. i hope you know sir by your wonderful skill in devination . del. ay , ay , i was weak to ask such a question , but i must erect a scheem first ; as thus , so now sir , these that you take to be only cringle , crongles , are houses , and caelestial ones to i 'le asure you , and are known by the sign of the ram , bull , and many the like pritty devices ; but to let that pass , well the names of the partys i must tell you , and whether you must find them or not , and all this for a shilling , 't is as cheap as neck beef . but stay now i think on 't , i ha●'t my fee yet . disc. that you shall have sir , if your performance answer our expectation . del. well , well , let me see , iupiter is combust in aires , and venus is rampant in taurus two horned signs , well , and mercury is gotten into gemenine and threatens a rape upon virgo ; from all which i gather that the partys names are dorothy and mary , but as for finding of them at present , i think it will be no ways convenient , least you become wittals , for from the two horned signs , i devine they are just about this time in gemeni , a sporting with their gallants . disc. ha , ha , ha , — ha , ha , ha . del. how do you laugh gentlemen ? nay , nay , 't is no laughing matter , for i can assure you , you 'l be cuckolds within this half hour . ay , ay , the stars make it out as plain as the nose in your face . disc. how cuckolds and never married , well that 's very pritty i must confess . del. pish , not married , alas ! then the stars have misinformed me , for by them i gathered , you were in search of your wives ; but i must confess it is a bad day to resolve questions in , because it rained in the morning , which denotes the stars to be sullen and self will'd . disc. it rather sir denotes your ignorance , who pretend to things above your reach , deluding silly people with false stories , and if you hit upon a truth it is by guess , or else you gather it from their own discourse , and tell it them again in other words , to the same effect ; and to let you further understand your error , 't is honesty and plain-dealing we are in search for . del. say you so : well , well , i could have told you if i had cast but another scheem . disc. and can you tell us where to find them , now you know their names ? del. what kind of cloaths do they ware , have they beards , or are they close shaven . disc. if you know nothing of that , how can you inform us where to find them ? del. well sir , i find by my scheem , if they are not in the north or the south , you may chance to find them in the west or the east , either above , or under the ground ; and this is all i can tell you at present , for you see sir , it 's a cloudy day , which much impairs my understanding , but if you 'l call again to morrow — disc. no friend , we shall not give our selves the trouble , we have found you to be a very understanding cox●omb in your own conceit , and so we take our leaves . del. well , well , do as you please , and i 'le do as i think fit , for i 'le warrant you , i shall pass for an astrologer for all this , and make almanacks in spight of honesty and plain-dealings teeth . now in my dream i beheld he went g●zing upwards , till he fell into the quagmire of his own folly , and there became the laughing-stock to the whole town , which put me upon the merry pin of discanting after this manner . impostors swarm pretenders to arts rules , who build their nest upon believing fools , and pass with ignorance for men of sence , their stock 's delusion , mixt with impudence . by this time we were boarded by an animal of a large size , whom at first i took for a mountebanck , but afterward found him to be a pretended repairer of natures decays , or a cementer of casualtys and disorders , called by some , the torments . of whom discovery proceeded to make inquiry , but i had no sooner named h●nesty and plain-dealing , but the man started as if a snake had bit him by the toe , and exprest himself , as if he 〈◊〉 taken us for mad men , to make such 〈…〉 yet discovery proceeded to manage him in the following dialect . disc. be not offended sir at such an inquiry . tormento . i think friend it is a very simple question to put to one of my profession . i would have you to know that i am altogether a stranger to those you mentioned , and would not be otherways for the queen of sheba's present . disc. more 's the pitty . tormento . pitty , no , no , pitty me no pitties , i know not what belongs to that neither , for if i was conversant with any of 'em , it would spoil my trade , i could not keep people upon the rack for my advantage , and make a half years cure of a cut finger , which if i was minded i could perfect in two days . nay , sometimes by incision and impoysoning i render it incureable but by death . disc. that 's very unconscio●able i 'll tell you that . torm. ay , ay , no matter so it turns to my advantage . unconscio●able quotha , why you don't imagine that men who ●rade in blood and wounds , and get their ●ivelyhood by the misery an● affliction of ●he people , have any consci●nc do you ? disc. they ought to have more then others . torm. no they ought not , i 'le tell you that , for if they had , they could not have the heart to manage the rich , and kill the poor for experience sake . disc. o intolerable ! is the world bewitch'd so to be used , and pay for such disasters ? torm. ay , and fortifie themselves with mighty patience , whilst we slash , burn , and saw them at a rate you 'd wonder , cutting them in pieces whilst they live , and burying one part forty years some times before the other follows to the grave , in this case still the rich fare worse , for them we keep upon the tentures long , considering the old proverb , that something has some savour , but the poor , where little 's to be had , is either rejected , or quickly cured by us o● death . disc. if so , our farther inquiry may be spared . torm. yes , yes , as to my particular i● may , and now i think on 't , i can stay no longer , but must hast to get a thorn ou● of a ladies finger , gotten by too hasty gathering of roses , which i intend to make a fortnights cure at least : te● guinys worth of business , but i 'le abou● it , least another intercept me . this said , methought he left us , and was not grieved at his departure , yet pittied those that should come to his handling ; yet scarce had time to breath , when a company of makebates came josteling each other , ever ●avelling and quarrelling at trifles , spreading false rumours , jealozies , and fears , deviding families , and setting neighbours against neighbours ; and these i perceived had tongues as black as hell , being all the off spring of discord , begot●en on hisdear beloved spouse dame envy ; wherefore finding them to be a pestilential tribe , we past them , and suffered patiently their ralery , as being below our anger or our notice . this rout thus shun'd , we fell upon detraction , a megar fellow , who just turned the corner of ingratitude street , and with him discovery would needs be arguing . disc. you look friend as if you were in heaviness , pray what afflicts you ? detraction . nothing sir , but that i am a little concerned that such and such men should pretend to sence and learning , when they have no more then a horse . disc. then most men are mistaken , that repute them men of wit and vnderstanding . det. ay , ay , let me tell you , they are mistaken , for in my opinion , who should know ; they have no more sence then a corn-cutter . disc. it looks too much like malice , to say so . det. not at all sir , and there 's another , such a one , you know who i mean , a pretender to musick , and limning , and many other arts and sciences , the mearest coxcomb pretender that ever was , a very ass at fancy and design . disc. and yet he 's held to be the best our age can boast of . det. no , no , hang him , he 's a meer dunce , a booby , one that has nothing in him . disc. pray sir who are you that would spot those names that shine bright in the sphere of fame , and are inroled in capitals of gold. det. who am i sir ? why my name 's detraction sir. disc. detraction , black detraction , the eldest son of malice . nay then it is no wonder if you envy them , the honour their deserts have meritted , since your tongues more poisonous to virtue , and well deserving deeds , than acconite . det. beware sir what you say , surely you ought to use me better . disc. no , but rather worse , thou mortal foe to all good , thou stain of reputation , and conceited piece of ignorance , who fain would be thought some thing , by lessening the fame of others ; when indeed your spight is heavy wing'd , and cannot reach them , all sciences are strange to your a velling , reason scarcely ever harboured there ; and will you undertake to judge of those whom others hold the most acelebra●e . honesty and plain-dealing would fare no better at your hands , though clad in all their native innocence . det. it may be so , but you are something rough methinks , more then becomes you . disc. o never too much with such a one as you , who are the very 〈◊〉 of the age , a thing that all good men hate , a thing that fools will scarcely listen to . det. you might be softer in your expressions one would think . disc. in this case i never can , but 't is time lost to argue further with the bane of goodness and humane society , and therefore ●rudg on . now i dreamed that his inward rage ●lacked his face like the egyptian darkness , but his spleen being suppressed at ●hat time , on he passed to the region of infamy , where i perceived he had a mansion ; but we were hardly shut of him , e're disorder eyed us at a distance , having two tongues as sharp as swords , which are continually imployed in spreading the venom of mischief , and disturbing peace , raising discontents and fears , setting unsetled brains a madding , and unhindging the quiet of humane life ; therefore we thought not fit to meddle with such a pestilence , but to get rid on it . we crossed the way into pretenders street , and there methoughts we met a fellow very demure , his eyes still fixd upon the ground , whilst care was deep ingraven on his face . this is humility thought i , and was about to salute him by that name , but discovery told me it was only a pretender , whom i should hear my self to be better satisfied . disc. friend , how goes preferment in the world ? how is honesty put to sale ? pretention . verily i know not , i am of a lowly mind , and never concern my self with those affairs . disc. why is not this pretenders street , have you no mansion here ? pret. you have spoke right to both , but i came out of veritie lane when i came heither . disc. it may be so , because you had no credit there . pret. credit sir ! what mean you by it ? i fear he knows me . disc. you could not pretend to preferments , never to be reached amongst the ●umbler fry , and tell of estates lost , that was never in the possession of you nor your ancesters , boasting of honesty , loyalty , and uprightness , which you never practised . pret. hey day , and what do you infer from all this ? disc. why that you are a meer buble , a troublesome sound , the romantick part of mortality , and no more . pret. 't is uncivil i 'le tell you , to use a stranger thus . disc. no stranger i 'le assure you , for i have known you a troubler of humane society these many years , with ●ictitious stories , fond imaginations , chimacas , and fancies that were not , nor never will be . pret. i suppose sir you are mistaken in the person ; for although some call me the pretender , yet truth was my mother , and honesty begot me . disc. and where was you born , remember you the place of your nativity ? pret. i was born upon the mount of 〈◊〉 rightness , in the land of plain-dealing . disc. and this amongst the rest 〈◊〉 pretend to . pret. ay , what less : and i am con●dent you are of the same opinion , though 〈◊〉 are minded in ralery to try my patience , which i have an invinsible brigade . disc. very good , but to come a litt●● nearer to the purpose ; the land 〈◊〉 plain-dealing you say : pray what quart●● of the earth is it in , what manner 〈◊〉 country is it ? pret. why then it seems you question 〈◊〉 truth of what i have told you ? disc. perhaps not , yet would willing●ly be satisfied in this particular . pret. well , 't is a very bad thing to be de●fident . this i have pretended to a thousan● who never so much as scrupled it . disc. then you only pretended it , and no more . pret. perhaps i may not be willing to sa●tisfie you in that point . disc. you may spare your labour then and i shall take it for granted . pret. it won't much afflict me for refusing to satisfie you . disc. then you are only a pretender ▪ you express your self to be no more 〈◊〉 〈◊〉 parents , especially those you nam● ; but on my conscience they ne● owned you . pret. you know not whether they did , or ●ether they did not , nor matter● it whether 〈◊〉 do or no. disc. o! but it does , for it 's one of 〈◊〉 we are in search of , and stand great● in need of directions to find out . pret. and what 's your business with him 〈◊〉 ? disc. we have some letters of recom●endation to him from his friends , there ● an estate asigned him . pret. an estate , say you so , this is it i 〈◊〉 looked for . why i am his son and heir , 〈◊〉 ten thousand to one whether you 'l find him ● not ; and therefore you had as good com●nicate the matter to me , and come in for a 〈◊〉 your self , for he 's such an easie man , a 〈◊〉 so soon perswaded to any thing , that 〈◊〉 he possess it , he 'd be rook●d out of it knavery and deceit , before it would 〈◊〉 to my fingering . disc. very good , but we must perform ● at we have undertaken , if possible . pret. i think it will be alltogether impossi● to find him , for now i recollect my self , i ●eve he is dead , for i ha●'t ●ad a letter 〈◊〉 him this twenty years ; therefore you 'd do well to take my advice . as for bearin● you harmless , if you fear any danger in th●● case , my brother self-will and my own 〈◊〉 shall be your counter security . disc. well , but how shall i be satisfie● that honesty was your father , and tru● your mother . pret. why sir you may believe me , as m●ny has done before you . disc. and must i rest upon that : 〈◊〉 if i can't believe you ? pret. come , come , let me whisper you the ear : you shall go half snacks with me the business , that i hope will please you ? disc. but what if such a thing should 〈◊〉 discovered , for she in whose hands it is ● wonderful discerning . pret. come , come , mr. forgery's 〈◊〉 neighbour , and he shall make a will , exac●●ly counterfeiting the plain stile and hand honesty , and i 'le get perjury to swear ● his lawful begotten son , and then who 〈◊〉 hinder me on 't ? disc. ha , this is very fine ; but let 〈◊〉 tell you sir , it 's a great way off , and it 〈◊〉 cost you a world of pains e're you can a●rive where it is . pret. pish , for an estate , who would 〈◊〉 take pains ? disc. but it 's in a country perhaps 〈◊〉 know not the way to . pret. it may be so , but can't i inquire ? disc. there are very few people upon that road that know the right way , though many are travelling theitherward to take possession of inheritance ; most of which lose themselves in the wilderness through which they pass , and never arrive at the place they imagine to reach . pret. why are there a great many possessions vacant ? if so , i had best make hast , perhaps a couple may fall to my s●are , for want of whom to occupie them . disc. you must first have directions about the way , written upon the table of your heart . pret. how , upon my heart : why how can i come at them to read them then ? disc. why with the eys of your understanding . pret. the eys of my vnderstanding say you : why i thought i h●d had but two eys in all . but tell me , for i am almost mad to know in what country it is , that i may lose no time , but be setting forward as fast is i can . disc. you must first provide your self with the wings of faith. pret. how wings ! why must i fly then ? disc. o yess , an immesurable hight . pret. why then perhaps i may chance to break my neck , or tumble into the sea , and be drownd , as fared the son of dedalus . disc. you must likewise put on you the garments of charity . pret. how , the garments of charity ; why she has gone naked this many a day : and how then should i come by her garments , pray tell me that ? disc. and must be armed with the spirit of prayer , and the shield of stedfast , belief to oppose the enemies you will meet with in the way . pret. ha , you begin to make me afraid : but i beseech you be not so tedious in coming to a conclusson . disc. these and many more things must furnish you out for such a journey : but to be brief , as for the estate or possession , it is called the reward of virtue , lying in the celestial city , and reserved by wisdom for those that love honesty and uprightness . disc. i thought it was some such business , that made you make all this adoo about it . well , well , if it be in the celestial city ( for i have heard of such a place ) y●u may travel on , and find out honesty if you can ; for now i think on 't , it would be unnatural to bereave him of what 's his due , if he be alive ▪ though i am something doubtful ; besides i am not at leasure to take such a iourney yet a while . if it had been in the city , much might have been . disc. then you are not the son of honesty , but a meer pretender , the same i took you for at first ? pret. it may be so : but seeing there is ●othing to be got by you , i shall make no further pretentions to your company , but keep on my way to vanity fair. now i dreamed that i saw him enter , a great mist arrising from the lake of self-deceiving , where we left him at the gate of error , and kept on our way , till we came into the discontented quarter . and what should first salute our ears , but the sighs and murmours of a beauteous lady in a careless and neglected dress , who in my dream i beheld to be in the greatest agonie imaginable , complaining of her hard fortune , which i soon understood to be occasioned by her being matched contrary to her inclynation , to age and gray haires . o! said she , that ever i was born to be so much unhappy , thus in the prime of all my youth and beauty to be violently cast into the arms of age , to have the roses and the lillys scarcely blown in the spring-tide of my age , sullyed with the blast of winter , with a breath to me more nauceous , than the pestilential damp that rises from the lernian lake , to have a withered lump , an emblem of death , cold in the midst o● iune , as sharp december frost , grasp me in his icey arms , and with a thousand foolings , urge me into madness ; whilst i fancy to my self the honest and happy nuptial joys of others , less beautiful , and less deserving than my self ; to think how they with vigorous lovers , who meet their egar joys with equal ardor , sweetly twine like grasping ivie , and amidst a thousand transports that possess the ravished soul , breath out sweet murmurs ▪ whilst their sences are in extasies ; and then with soon revived flame , after a panting space and happy gaze , a second time melt in each others arms , and try the utmost pleasure chast loves elezium ca● affoard , whilst rosie blushes spread their cheeks , and hummied firedarts from their sparkling modest eyas . o! wretched maid that i am , how can i think upon such happinesses , and not conclude my self unfortunate . cruel parents ! that you are to rob me of the family bliss your selve●●●joyed , by ingrafting me into a wither●d tree , a living store-house of infirmities , full of rhumatisms , dropsie , gout , seasless coughs , and everlasting ca●ta●rahs , so he breaks my rest , and disappoints me of my joys . o that i had been wedded to my grave , when base poluting gold tainted the souls of my indulgent parents , to give their darling up a sacrifice to avarice . but let me stand a sea mark to all virgins , warning them to shun the rock on which the blooming gayness of my youth is shipwrackt , on which my joys are split , those joys which many a sober youth sighed for , sought , and as his life desired . now i beheld in my dream , that after this stream of discontent had flowed in words and tears , she fell again to sighing , and wrung her hands , in which melencholy posture , she passed into procurers street , where meeting with a grave matron , who went amongst her neighbours for a sober woman , though indeed her imploy was to satisfie young ladies modest longings , and help brisk gallants to a piece of soul-ruening recreation at a dead lift . this madam , the precurator , for so is her name , soon hushed my young mistrises lamentation , and invegled her to the palice of dishonest love , where she had prepared a collation of delight , which proved so much to her satisfaction , that i afterwards understood , when ever she had occasion for love-posse● , she gave her dotard the slip , and came heither on pilgramage . the consideration of which made me discant a little to the following tune . you parents in whom age has quenth'd the fire of youthful thoughts , and eagar joys desire , consider not what tyranny you use toward those you love , when age for youth you chuse : forceing poor ladys upon impotence , who look for joys , that n'er can flow from thence , which makes 'em stray , but who 's is the offence ? 't is you's , who damn your children for a sum , and sink the dotard into cuckolddom . as love is free , so shou'd the choice be still , no ●●uelty's like forceing a free will. i would have proceeded , but was interrupted by a fellow , who met us with a fire in his mouth , vomitting smoak like mount etna . i took him at first to be one of those juglers , that by false devices gull the simple of their coine ; but soon after i found him to be a dealer in indian weed , and the pernicious liquor , invented for destruction of humane kind , and therefore would have passed him ; but discovery knowing him to be villany , alyed to knavery , he would not be so satisfied , but bearing up , cry'd , disc. hal● , friend , what 's the reason you march up and down poisoning the ai●e at this ra●e with your fogo , are you preparing your self against you come to plutos mansion ? villany . no sir you are mistaken , this smoak serves instead of brimstone and wet hay , to keep out the swarms of caterpillers . disc. then you should apply it amongst the catchpoles , here 's no need of it in this place . vill. they have so well fortified themselves by a continual usage , that , although i must confess they are of the largest sort of catterpillers , that they take it in like a bribe ; for letting a prisoner slip through their clutches , and winking at his escarpe , that they may be pay'd for a second attaque . dis. ●ut to wave this way of fooling prethee friend can you tell me where a man may find honesty and plain-dealing ? vill. are they men or women ? disc. no matter which if you know them : do you know them ? if not say so , and there 's an end on 't . vill. why you are mighty hasty sir , let me consider a little : honesty and plain-dealing ! well i can but wonder who these should be , i remember there were a couple of fellows as plain as a pike staff at my shop this morning , ten to one but they might be the same you inquire for , though i believe they 'l hardly come again , for whilst i stept down stairs to serve them a trick , by putting a cooler into their liquor , they shew'd me a trick for my tas●er , i would i could catch them : disc. these were not they friend i 'le asure you , ●or they wrong ●o man. vill. then be satisfied i have no knowledge of them , nor do i desire it . disc. that 's strange : why friend , are you not of the opinion that such good men are not worthy your acquaintance . vill. no indeed , for then i could not put a pi●● of element into each gallon of tickle ye ●o death , not cut stalks , and beating them flat in a mortar , sell them sor currant fume to the ignorant bumkins , to blacken their throats like a chimney . no nor drink a man dead , and then dive into the stoage of his breeches , and so forth . but i shall make too large a discovery to the perjudice of my business , if i should proceed , and therefore i beg your pardon sir. disc. then you know not the men we inquire for , you are not acquainted with them ? vill. your understanding , after such a relation , might inform you they are none of my acquaintance , though i have heard of them as well as my neighbours . but if you will go to my shop sir — disc. no by no means , 't is a dangerous place i perceive , and therefore you may be ●oveing , our business lys this way . vill. ay , ay , i think you are not worth my stay , i shan't have a customer on you , and so i leave you as not for my turn . now in my dream i found my self quite tired with this theam of villany , but could scarcely-fetch breath , but we heard an out-cry of stop him , stop him , and many threats of revenge . now i imagined it might be a parcel of people in persuit of some pick-pocket or shop-lifter . but casting up my eys , i perceived my self in cuckolds-row , but could not take a serious view of the many various devices that were every where portrayed , but a fat fellow with a fire-fork in his hand , came runing towards us , puffing and blowing like a po●pus , ielozic and revenge were rampant in his face , when , without giving us a word , he struck at us with main force . but discovery advancing his light , the man whose name was ielozie recoiled , but soon recovering , he thus began . ielozie . villain , rogue , or what other name shall i give you : have i found you out at last . o sir , i thought i should catch you , and now i 'le be revenged for all the dishonour you have put upon me . ●a find youth . ha , do you grin , have at you then . no , no , heathen , i shan't fear the singing of my beard this bout . now by this discourse , i perceived in my dream that he had catched the gallant upon the high ropes , yet nor dareing to venture on him unarmed , whilst he went to provide himself with a weapon , he had given him the slip , and that by an unlucky mistake , he took discovery to be the man , who as the dreadful blow was 〈◊〉 from the hand of cornutus , again interposed his tapor , which drove him to a distance , and then began to reason with him . disc. friend why are you thus inraged , what have i done , thus to incurr your anger ? iel. dare you ask me , you spawn of a spider , know you not well enough you have wronged me sufficiently , for which , i 'le thus be revenged . disc. hold , hold , friend , and let us parly a little , i know not in what i have offended , therefore pray make me sensible of it . iel. yes , yes , sirrah , i 'le make you sensible of it i 'le warrant you ; i 'le batter your coxcomb for you in return of your kindness , in making me wear antlers , i will , i will , you varlet you . disc. certainly friend you are mad or drunk , and know not what you say ; why here 's no body has injured you . iel. have they not , you insupportable rakeshame ! but by this you shall know you have . ha , you are mighty nimble ; well i shall hit you a ma●l by and by , 't is twenty to one else . disc. but won't you hear reason ? iel. no marry won't i : ud●lid sirrah , reason me no reason , nothing but braining you will serve my turn . disc. but for what pray , what is the m●aning of all this bluster ? iel. o! thou viper , can'st thou ask 〈◊〉 did not i catch you on cockhorse , was you not . ( ogrant me patience ) mounted in my saddle , ploughing with my hef●er , and dare you , have you so impudent a face as to reason the cause of this mighty indignation , that like a torrent shall overflow you , and wash you into the red sea of destruction . disc. you are mistaken friend , your rage has blinded you , i am not concious of the injury you charge me with . iel. ay , ay , so you have protested many a time , which was confirmed by my dissembling wife ; till i believed a couple of sinners before my own eys ; but i 'le do so no more i thank you . o! rage , rage , keep up i say , least i should grow tame , and lose my revenge . disc. friend your revenge is misapply'd , i never saw you till this hour . iel. how , till this hour ! let me see a little : no verily i am mistaken , you are not the man , i beg your pardon sweet sented sir. disc. see how rage makes men mistake , by captivating their sences . iel. ay , ay , ' ●is very true , for i might have been guilty of a mischief , i should have been sorry for ; but i can stay no longer to parly , least my anger cool before i find the rascal that offered me the injury , and of a lyon , i become a mutton . now i perceived in my dream he began again to stretch his legs , till being persue and overtaken by his dear do●ie , she with feigned sighs , forced tears , and soft intreats , prevailed with him to think himself mistaken , and brought back this man of indignation to his house in peace , where with deluding kisses , she attoand for her gallant , and all partys were restored to the like freedom as before , which put me on this merry pint . what madding fools , does ielozie make men ? who must in spight of all be tame again , and prove a lyon couchant in their den. leaving this place , we passed into a wide street , call'd theiving ramble , where we met a sharp fighted fellow , with abundance of implements about him , which expressed him a practitioner of standing , in the many slights and quaint devices of living upon other mens labour . this piece of deceit known by the name of the diver . discovery would needs have a little . discourse with , for who knows says he , but a man may edefie even by a lecture of wickedness , so as to avoid the snare when layed for himself , and thereupon he advanced to meet him . when in my dream i perceived the dialogue begin in the following manner . disc. ●rethee fellow what 's the reason you are so shie , why shun you us at this rate ? diver . sir i am not used to mind every body i meet , unless i have a private reason for it . disc. yet methinks you might not sneak as if you feared 〈◊〉 , we are not so dreadful . div. no not unless you had had a painted staff , or a coat with a yellow lining . disc. and suppose i had both , what then ? div. why then sir i would have shew'd you a fair pair of heels for your deverson . disc. would you so : why then it seems a●thority is dreadful to you . pray what 〈◊〉 ●our business be in the world ? div. sir i am of a trade , or as some will have it , a craft or faculty , that devides it self into many branches . disc. as how , i suppose you are your crafts master , and can inform me . div. ay if i li●t i can , though if i should , it would prove but little to your advantage . disc. howsoever you may do a kindness in giving the satisfaction demanded , and lose nothing by it . div. it may be so , but whilst i 'm discousing you , i may fortune to give you a lift for your cargo , by insensibly diving into your stoage . disc. speak plain friend , that i may the better understand you . div. ay , ay , i 'le be plain with you because i think you won't discover me , which if i did , but to wave that : well sir , if i must be plain , my pricipal profession , is the acelibrated mistery of diveing . disc. diveing , for what ? div. o! for pretious things , the indians have ten times the labour for less . disc. in what manner dive you , as plundging into the water , or so ? div. no sir , but in the stoage of gazing mortals , who are careless in watching their cargo . disc. now i understand you , you are a pocket diver , &c. div. right sir right , and therefore 't is best for you to look out sharp . disc. i had need , when i am in 〈◊〉 company . but really i have been a long time desirous to know by what insensible slight you so cleaverly gull people . div. perhaps i may rectifie your sences in that matter , a matter never atchived without much labour and industry ; and thus i begin to apply it to your understanding . in this case , when pupils come to be educated , drawn away from their parents or masters by some of our superious , as desirous of an easie , though profli●●te life ▪ there is a school as we term it , for their infant instructions , where a tutor , very expert in the business , attends on certain days to read them lectures , for the propagation of this so much practiced science , when being a little perfected at the theorick , he brings them to the practick , for hanging a pair of breeches upon a line fastned cross the room , a little bell is lightly placed by the pocket , and the young fry commanded to take what they find in the latter , without so much as tinkling the former , which if they do successfully , they have applause , and a small piece for encouragement ; but if they prove auckward , then the strapado as a momento , for the 〈◊〉 , falls to their share : but after many essays , being perfect at this , they 'l give any person the insensible bite , let them be never so carefull , unless like the mayor of queen-borough , they keep their hands in their pockets , yet if so , they have an art to remove them , by blowing tobacco dust into their eys , instead of pretending to snuff it themselves ; or sprinkling with a little small brush a little scattering of aquafortis upon that part of your hand or wrist that appears bare , if any do , and for defect of that , upon your neck or face , nay sometimes in your shoos , or as opportunity gives occasion ; which burning or smarting , puts the party into suddain confusion , till they have done their business , and seldom it is , but we go two together , by the name of budg and file , which latter is the same with the diver , who 's properly called the filer of the cly ; and then the budg by jostling or some other affront , creates a quarrel , gathers a croud , and oft is beaten to some purpose , to give his comrade opportunity to dive or nip the bung ; which latter is to cut the coat , as commonly in women , when an upper garment obstructs the ready passage ; nay having set a prize , whose stoage by the gentle jostle's , understood the budg passes on , and at a convenient place drops farthings , or some single pieces , and carefully begins to gather them just as the prize bears up , who strait crys halves , or at least stands gauping till the file has opportunity to do his business and file off ; nay in a narrow place , but especially in the dark , the budg will tumble down before you , and with miserable crys implore your aide , protesting he has broke a leg or arm , and whilst you in compassion give him your assistance towards rearing him an end , himself will give you the flam for all your guilt , and then his leg or arm 's as sound as any roach , for strait away he trudges to the next coverture . these and a cattalogue of such like slights and dexterities the divers use . disc. but are they not often intercepted in the course of such deceiving ? div. ay , and often lay'd up in the whit , a place call'd the stone doblet vulgarly ; but we have as many shapes as proteous , to prevent our being known again , suiting our habit to the place and business ; sometimes we go like country farmers , sometimes like plough-men , then like faulconer or forrester , again 〈◊〉 modish sparks , some times demure as quakers , and again like down right citizens , but all will be too long to tell . and now i think on 't , i must to the thief-catcher , from whom i have my licence , and pay my monthly contribution , least he intercept me in my ramble . now in my dream i perceived he gave the nimble trip to the next road , call'd the way of durance , where being hotly persued , he was run down in the fastnesses of stony-stay-him-there , and thence taken , sometime after was put aboard an upland frigget , which wanting a rudder , drove violently upon the rock call'd triple-tree , and shipwracked all his fortunes at a cast , which put me into a rhyming humour , as you l read. the ways of sin are ever dangerous found , for wickedness ne'r stands upon firm ground ; although the sinners way at first seems sweet , yet death and danger in the end he 'l meet . thus far having ransacked many streets in vain , methought we came into a large square place , stored with swift footed animals , exposed to sail where men of every shire assembled , to expose or purchase , here thought i , we may be satisfied how matters go in every part . but discovery perceiving i was big with such imaginations , singles me out a man that should as to the present business give me the sence ef the rest ; and who should this be , but mounsier le iockey , a big set fellow , with cheeks bloated and stretched with oaths , much like an northern bagpiper ; but i had not time to observe his other excellencies , e're discovery thus began . disc. friend you travel much i know from town to town , haunting each faire , and wake , each horse-race and all inns of note . pray have you heard of late where honesty and plain-dealing have taken up their quarters ? iockey . no not a word on 't , for you must know , few places i frequent , will entertain them . disc. but perhaps you might find them travelling on the road or so ? iock. not as i remember , or if i did , i took no notice on them , they dealing not as i suppose in horse-flesh , and i don't take notice of people upon the road , unless i have business with them . disc. then you have no business with those 〈…〉 ? iock. not in the least , none of our profession ever had . disc. that 's strange : but pray will you give a body an insight into this business , that has nothing to do with honesty and plain-dealing ? iock. if i thought you had any dealing with them , i 'de deny you your request for their sakes . disc. well , waveing that , i hope you 'l be complyant , it may much advantage us . iock. ay , ay , it may so , therefore give attention . disc. i shall , and think my self obliged for the narration . iock. it may perhaps be longer then my business may permit . disc. therefore be as concise as you can . iock. i shall . as first , he that pretends to a iockey ship , must be well stocked with impudence , and oaths , or he can never arrive at the hight of that business . he must in the next place be furnished with false mains , false tales , false ears , and false eys , if such be required to beautifie an old defective or diseased horse , or to disguise one that is stolen , or has been often blown upon ; he must likewise be skilled at making artificial snips stars and blases , for the reason before said ; he must have saddles with sharp-wires in them , which as he presses forward , passing through divers holes for that purpose , may prick the horse , and make him dance or caper , as if it proceeded from his mettlesome temper . then must he be dexterous at logging a foundered hose with lead , and by slitting the flank and pits of the eyes , blow them up with a quill as butchers do veal , to hide the defects of age or bad keeping ; he must likewise use to baffet a blind horse , whose blindness is not presently discernable ; as likewise to blow ginger and pepper into his eys , that when he comes to swear him sure sighted , he may with the least wind of his hand , hat , or noise of his switch , vantle and toss up his head , as if he was as sharp sighted as argus . he must have balls of dough , eggs , malmsey and lickerish together , with oats boyled in new wort , to make a horse that is doomed to the dogs , appear fat on a suddain , though it being but spungy , will lose faster then it is gotten , which makes many foolishly imagine such horses to be bewitched , when it is only the knavery of the iockey . he must likewise have the art of pricking a dull 〈◊〉 in the spurting place , and rub beaten glass into the holes , to make the horses winch upon the least touch , that it may be thought to proceed from his mettlesome temper . he must have the art of taking up the fetlock vein with a needle and a piece of silk , so to lame his neighbours horse , that the cure being dispaired of , he may purchase him at an easie rate ; as likewise to have a large stone ready to thrust into the fundament of any horse he likes , to make him seem by the trimbling and sweating posture it will put him into , that he is just a dying ; nor can the farrier in this cause tell what to do to him , unless he knew the cause of his grief . these and a thousand other dexterities calculated according to the meridian of knavery , are ingredients that must goe to the making of a perfect iockey ; but for this time let this suffice , because i see a chapman striking my voucher luck , i must be gone and manage him , least he fly off , and recant his bargain . therefore if you seek for honesty and plail-dealing friend , you must inquire some where else , for here 's no room for them in these parts . now i perceived in my dream , that at the racital of so much knavery , discovery shook his head , and made no answer , but left this place as dispairing to be furthered in his search , in the very tents of wickedness , and so we passed into mercyless street , where we met a fellow with sharp teeth , and long paws , monkey eyed , and hawk nosed , with the spoils of a crab-tree in his hand , and this i understood to be a catch-pole , the very catterpiller of the nation ; and although we knew we should not better our selves by his communication , yet perceiving mischief in his face , methought we were somewhat desirous of discoursing him , if but to divert him from evil purposes ; and therefore discovery put the usual question , when at the name of honesty and plain-dealing , he gave a leap , which canted him quite cross the way , crying out , i defie ye , i defie ye . which at first made me imagine he took us for fallen angels , but after many intreats , we brought him to a little more moderation ▪ when i fancyed in my dream , that thus the talk went on . disc. friend , are you acquainted in these parts ? catch-pole . ay , i think i am : but what 〈◊〉 that pray ? disc. do you know the men i ask'd you for , 〈…〉 me if you do . catch-p . pray sir what e're you are , forbear to ask me such a question , for i vow i take it as no small affront . disc. affront ! as how : pray what is offered , that may reasonably give offence ? catch-p . those you have named , call to mind past actions . disc. do you remember them ? then have you had formerly any acquaintance with them ? catch-p . yes i remember them , and put my hand to that , that ruin'd them . disc. how are they ruin'd then ? why sure it cannot be : but if it be so , pray tell us by what means it was effected ? catch-p . friend , though i hate to hear their names , yet something i 'le declare to give you an insight into the manner of it , that you may the better guess the rest . disc. it will be wondefully to our purpose , pray let 's lose no time . catch-p . no none to speak off , but to the purpose ; having run through many a mass of villanys , and been injurious too much to tell , i studied what undertaking yet not put in practice , could further me in being mischevious to man-kind ; and in conclusion , pitched upon the high preferment of being dubb'd knight of the triple tree , but upon second thought , i found in such a case , i should be instrumental , only in dispatching vice out of the world , by the assistance of hatchet or hemp. disc. and this pleased you not ? catch-p . no indeed , for i was ever such a friend to it , that i wish'd it prosperous . disc. but to what resolution came you next ? catch-p . the very business i officiate now . disc. a catch-pole ? catch-p . yes , a blood-sucking catch-pole . disc. how ! you are not sure so desperate ? catch-p . no less sir , for being fleshed to cruelty before , i now had opportunity to put it in practice . disc. as how , let 's hear a little ? catch-p . why to pass over the bribing business , putting the slip upon the creditor , taking fees extravagant on either side , and sending notice of a danger near , that i might live upon the spoyl the longer , and be ever treated with the best ; for that which i call'd civility , which in the plain sence was knavery . i took at higher games . disc. games , was you for gameing too ? catth-p . ay , a very rook at gameing , honesty and plain-dealing if you find them , knows it well enough . disc. it may be so , but more 's the pitty , ●ut howsoever out with it . catch-p . a volum scarely will contain particulars , therefore expect not i should stay to tell you all . disc. no , but the most material passages . catch-p . ay , ay , the most material passages , as thus , when any youngster had more land then wit , i had my vserer at hand to daub him in the fist with a supply of cash , which not being paid at the time perfixed , my business was to sease him , which put him into a peck of troubles , as not having wherewith in present coin to satisfie them , then would he ask me what he must do ; why truly said i , there is but one way , give me bond and judgment , and i 'le lay the cole down . this he joyfully consents to , without defesance or any other consideration , glad at his heart that he has met with such a friend , for which i had ten guineys in hand ; but this joy 's soon turned to mourning , for presently after , pretending some mistrust , i seize upon my gentleman and his substance , keep him close from those few friends he has , till i have rook'd him of that little patrimony he had left , at half the value , so that within a while , being turned out of all ; he 's forced to wander in the land of poverty , when not being capable of any business to support himself , he falls into such ways , as bring him frequently to a disgraceful end : nor is this practiced on the young , but those of elder years , the labour of an agel thus have swept away , made some hundreds miserable , and gained a plentiful subsistance on their ruine ; whilst they , their wives and children sigh'd in vain , and sought a restitution with their tears . disc. this was something barbarous ? catch-p . the more the better , such cruelty suits with my nature best ; the musick of oppression sounds the sweetest in my ears . disc. and was you never call'd to give account for this , was no notice taken on 't ? catch-p . yes , and severely handled : but i got by it though , for quickly after i found a means to ruine the complainants , by presentments , indictments , sobb actions , outlawrys , obtained without their privity and the like , when for atto●●m●nt , bills of sale insued ; which swept away the small remainder of substance . disc. but did not conscience check you ●eitterating those inhumane practices ? catch-p . conscience , i think you say : why friend , i 'm sorry you should be so ●ar out of the way , as to mention conscience to me , when i have told you thus much . disc. then you have none it seems ? catch-p . you hit me to a hair : for if i had , i had not been such a mortal enemy to honesty and plain-dealing ; but my business calls me hence , therefore be satisfied with what you have heard , and so i take my leave . now in my dream i perceived he had left us , and we e'ne was glad he had done so for i could never hear of any one that cared for his society after they heard his name for this man came of the race of him , queved● found the devil in possession , of which made me recollect a thousand more of his disorders . the burden of which , methought so sorely pinch'd the shoulders of the poor , that their lamentable crys awoke me , and beheld it was a dream . so rising from my recumbancy , and perceiving the sun had made his western throne in clouds of dust ; i was much thoughtful , and intent on what had passed , but the day being far spent , home i returned , and entered my closet to meditate of various things , but most of all of what had happened , or occured to my past fancy ; but as if sleep had gained this day , intire against my will , my noding front began to droop , and a dissolving seized my every part , when fancy or imagination soon became as active as before ; the wandering soul , that never yields to slumber , sported with various idea's , fancying my self to be in a gloomy place . i dreamed , and in my dream beheld a light much like an exhaulation rise before me , which glimering a while , preed sent my old friend discovery , at whose sight i was somewhat refreshed , though my thoughts was tired with former imaginations ; but before i could ask him any question , he told me he had been taking a view of many misterious things , and in his search met with a man in shining raiments , who had given him a prospect of deaths empire , and the course of time , telling him , the day was at hand in which they should be no more , and that we were they , on whom the ends of the world is come ; wherefore he admo●●●ed , all men every where to repent , and ●ut away the evil of their doings , for the ●our would suddainly come , in which no secret should be hid , and therefore advised them to walk honestly , &c. and that leading him to an exceeding high place , he had given him a prospect of eternity , judgement , and many glorious things . but hefore he had time to mention the particulars , we were arrived at a fair village , called the village of self-deceiving , yet he had so much time as to tell me the mans name was evangelist e're we entered it . now in my dream i perceived this village , though but a village in name , might have passed for a populous city , it being every where pestered with thro●ghing crouds of all nations ; and here it was that we rosolved to prosecu●e our inquiry , but found the inhabitants so self-conceited , that we began to dispair of gaining instructions , for every where i perceived , they were for putting far away the evil day , and flattered themselves , that if in the december of their age they cast off vice , and open their arms to virtue , she would then infallibly conduct them to the celestial city , for theither i perceived they hopped to arrive in the end , though they went the contrary road , and put off all inquiry , as to their being right 〈◊〉 wrong , till they came to the end of thei●●ace ; though as i understood , ther● were inns and stages where guides resid●●ed , on purpose to direct travellers , bu● although they offered their service without reward , yet would it not be accepted , because these guides would not suffer them to cast their eys upon the gaudy vanities , flattery and delusion had cast in the way , nor to harbour wandering thoughts , and lustful imaginations , which as i perceived , were their darling companions , and if they were check'd for entertaining them , they would presently be angry , and cry out , what a doo do you make , the way is exceeding long , and would be tiresome without these our dear companions , whom we intend to leave when we come near the celestial gate ; ay , shake them off , e're we come into the presence of the lord of that city . and thus i understood they put it off from time to time , till in the end there was no time longer , or at least so little , that grace having left 'em , they had not the power to shake off their worly companions , who had accompanied them in the whole course of their lives , but they would along with them into the regions of eternity , whether they would or no ; and there iudgement finding them wandering in an infinite labrinth of unmesurable spaces , ( for into the celestial city they were not suffered to enter ) he plundged them into everlasting confusion , appointing them their portion with hippocrites and vnbelievers , to bewail their past folly , to ages without number , considering too late , that it had been better for them to have taken the council of the wise-man , viz. remember thy creator , in the days of thy youth , &c. then by giving themselves up to covetousness , extortion , fraud , oppression , and the like , to gain a plentiful estate for those that should come after them , who perhaps by the in●oyment , were overwhelmed in pride , luxurie , vncleanness , drunkenness , and the like , to the hazard of their salvation or a death-bed repentance , which is seldome sinceir ; and wonderfully questionable whether acceptable when the party is brought to a period , and in no longer a capacity of sinning . these considerations made me sad , and i verely perswaded my self , did men but rightly understand the excellency of virtue , or were not willfully blind to the ugliness of vice , this world would prove as happy a paradice to us , as eden did to our first parents in their state of innocence . but whilst these things carryed me away , perceived in my dream , that discovery was making observations on many antick figures , and monuments with inscriptions , which represented in hirogliphics , vprightness , truth , honesty , conversation , and the like , to which some of the inhabitants had great regard ; but for the major part , i perceived they minded none of 〈◊〉 , except one richly guilded . statue inscribed self-ends , and to him they payed their dayly offerings , because as i understood , they imagined he chiefly promoted their intrest in worldly matters ; here we found likewise the foot-steps of plain-dealing , which we traced till we quite lost sight of the village of self-deceiving , and arrived at the foot of a high mountain , called , fond-imagination , on which stood the town of vain-hope , and up this mountain , divers persons were clambering , with might and main , some made such hast , that not taking good footing , when near the top , they tumbled down again unto the valley , where falling into the torrent of distrust , they were violently hurried into the lake of dispair , and there for ever lost . now in my dream , i perceived a person , whom i conceited i had formerly known , puffing and sweating to gain the ascent , which i hinting to discovery , he told me , if i would give him the hearing , he would enter into a discourse with him . ay , gladly said i , and thereupon we soon over took him , whose name was indifferency , and thus i perceived they began . disc. friend , how far came you , that you are thus disordered with heat ? it should denote you have travelled much . indifferency . no , no sir , not very much , i came but from the village of self-deceiving . that place i must confess i have lided in a long time , but it lys so low , that it gives a man no full prospect of things at a distance . disc. and therefore you are going to inhabit the mountain of fond-imagination ? ind. ay , ay , the town you see so finely scituate , was built by flattery , and thether i am bent , my materials i have sent before to be in readiness againg my arrival . disc. your materials : as what ? ind. why sir , wherewithal to subsist whilst i stay here , which i don't intend shall be long . disc. but what are they pray ? ind. why desire , and fancy , with a considerable quantity of deserts , made of alms , and good turns , and indifferency in opinion . disc. and to what purpose serve these ? ind. why to support me in the way to the celestial city , whether i am travelling . disc. alas friend , you mistake the road , this is not the way , the town before you●s call'd vain-hope , you should have struck off to the right hand , where the ways part , and for your further instructions , have read the superscriptions on the piramid of truth ▪ and that would have informed you what would have brought you thether . as thus , be faithful unto death , and i will give you a crown of life . ind. well , well , you may say what you will , but i know what i have to do i 'le warr●●● you . disc. it 's well if you are not deceived in the end : you say the town before us was built by self-flattery . ind. yes , i do so , and yet there may lye a way through it for all that . disc. 't is very unlikely , and almost impossible . this self-flattery's the world , and he bult this town of vain-hope , to delude travellers , by inticeing them out of the way , that in it they might be induc●●● 〈◊〉 rest themselves satisfied , upon the fouddation of a bare-belief , or at most a deviding the heart ( which should be wholly offered to the king of the celestial city ) between him and mammon . ind. and may not that be safely done ? disc. by no means , if ever you expect to have admition into the realms of light. ind. well , you may believe as you will , and i 'le do as i think fit , i hope i have many years to travel in yet , and in the end , if i find that this is not the right way , i can leave it , a●d strike into another . disc. it may not perhaps be in your power , a suddain tempest may overwhelm you , you may meet with diffidence , dispair , or delusion , who will hinder it . nor can you tell what time you have to travel in , for perhaps when you imagine it to be noon , the sun may be setting , and so being left in the region of death , all things returning , will be cut off , and you 'l too late find your self out of the way . therefore be sober and vigilent , least you are surprized before you expect it . ind. well , well , this shan't fright me from passing to the town before me , i find your drift , you 'd fain put me out of conceit with my business in the world , but that won't take i 'le asure you . disc. more is the pitty : but now you talk of business in the world , have you ever met with honesty and plain-dealing in your travels ? ind. do they use to ●requent this road ? disc. no verily , i believe not : but have you been in no other road than this ? ind. yes divers , as overreaching-lane , which leads to the town of deceiving , cou●ening road , and a great part of the way towards the city of extortion . disc. i suppose you found them not in any of these : but do you pretend to the celestial city , and have been a● wanderer in the crooked paths that lead to the gates of pe●dition ? ind. well , well , 't is no matter what i prete●d to : well sir , you may e'ne mind your own business , for now i 'm arrived where i would be , i shan't give you any further hearing , for every tubb must stand upon 〈◊〉 own bottom . now in my dream , i perceived we arrived at the town of vain-hope , where we fo●nd a great number of people 〈◊〉 as if they were in the greatest 〈◊〉 imaginable , every one being 〈◊〉 of his own opinion , to which they were wretchedly wedded , by error , flattery , and delusion , to whom they gave the greatest credit imaginable , and the rather because they deceived them with false glasses , called the glasses of vain-hope , which gave them a prospect of heaven and earth at once , promising them all the pleasures and delights of this world , and a full fruition of the next , which made them chose the broad way , that was spread with roses , and overshaded with gessamie , the way that leads to the land of perdition , and refuseth the thorney way of life as too tedious and troublesome ; when as they fondly imagined they lead to one and the same place , and so they supinely trifled out their days in a secure sloath and ease . till in my dream i beheld a dark cloud arrising from the land of obstinacy , overspread them , whereupon they layed them down to sleep , whilst the bride-groom passed by ; but being a little startled at the noise , they got up on their feet , and attempted to follow , but being still in a thick fog , they stumbled at every three or four steps , and in the end , fell altogether in the lake of fear and amazment , where they again found those consciences they had stifled , which now upbraided them with their neglect and folly , their slighting the golden opportunities of grace , wisdorn , for trifling vanities , spending those pretious moments wherein they should have trod the paths of righteousness , at the end of which is eternal life , in studying to overeach their neighbours circumvent , their dearest friends , meditate revenge , and hoard up ill gotten gain , which cannot avail in the day of death , nor the hour of judgement ; which repremands , and severe reflections , tormented them to that degree , that instead of looking back for succor , they rushed forward altogether , and getting out of that lake , entred another call'd hardness of heart , in which they wilfully peri●hed . at which whilst i was grieving , i beheld at a little distance , the town of presumption , to which we made with all conveniant speed , and upon our entering , observed the structures were exceeding losty , but built upon such sandy foundations , that they were threatned by every blast of fate , to be sunk in their own ruines . this place self-conceit had built . as for the inhabitants , they were so wedded to their own oppinions , that they would hearken to no instructions , yet they pretended to a right in the celestial city , and would discourse as if they were very well acquainted with it . but i soon perceived all was but conceit , they had it seems dreamed something on , and read the promises made by the celestial king , but were so confident in their own strength , that they imagined they had no need of over-shaddowing grace , and the ●reat●ing of the favorit of heaven , which made them neglect to cast away every weighty sin : that did so easily beset them , that they might be the abler to run the race . wherefore having s●ent their days allowed , to runin a fond relyance upon their own foundations ; when the storm of tryal beat upon them , they altogether sunk into ●uine and confusion , the noise of whose fall eccho'd to the remotest part of the universe . and now methought the day being spent , and our search ! heitherto fruitless ; discovery being tired , and loath to wast his light any further at this time in vain , bid me adue , and taking wing , glided like a metor through the gloomy night , till my eys could follow him no further ; but whilst i was wondering to what region he was ●●ed , methought i heard a voice as the voice of a man , sayingin , he that reads , and rightly considers these things , will be a friend to virtue , and a foe to vice. at which starting , i awoke , and found what had passed was but a dream , yet was confirmed it might not be a little useful and advantagious to mankind . finis . the mischiefs of self-ignorance and the benefits of self-acquaintance opened in divers sermons at dunstan's-west and published in answer to the accusations of some and the desires of others / by richard baxter. baxter, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the mischiefs of self-ignorance and the benefits of self-acquaintance opened in divers sermons at dunstan's-west and published in answer to the accusations of some and the desires of others / by richard baxter. baxter, richard, - . [ ], p. printed by r. white for f. tyton ..., london : . errata on p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conscience, examination of -- early works to . sermons, english -- th century. christian life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion the mischiefs of self-ignorance , and the benefits of self-acquaintance , opened in divers sermons at dunstan's-west : and published in answer to the accusations of some , and the desires of others . by richard baxter . for if a man think himself to be something when he is nothing , he deceiveth himself : but let every man prove his own work ; and then shall he have rejoycing in himself alone , and not in another ▪ for every man shall bear his own burden . 〈◊〉 , printed by r. white for f. tyton , at the three daggers in fleet-street , . 〈…〉 . to the right honourable anne countess of balcarres , &c. madam , though it be usual in dedications to proclaim the honour of inscribed names , and though the proclaiming of yours be a work that none are like to be offended at that know you , they esteeming you the honour of your ●●x and nation ; yet that you may see i intend ●ot to displease you by any unsafe or unsa●oury applause , i shall presume here to lay 〈◊〉 double dishonour upon you : the one by ●refixing your name to these lean and hasty ●ermons : the other by laying part of the ●ame upon your self , and telling the world ●●at the fault is partly yours that they are ●●●blished ; not only yours i confess : for had it not been for some such auditors as christ had , luk. . . and mark . . and for the frequent reports of such as are mentioned psal . . . i had not written down all that i delivered , and so had been uncapable of so easily answering your desires . but it was you that was not content to hear them , but have invited them to recite their message more publikely : as if that were like to be valued , and effectual upon common hearts , which through your strength of charity and holy appetite , is so with yours . my own thoughts went in the middle way ; neither thinking as those that accused these sermons of injurious tendencie , against — i know not whom , or what . ( that have been so long in contention , that they dream they are still contending , and fancie every word they hear , from those that their uncharitableness calleth adversaries , to signifie some hostile terrible thing ; as the scalded head doth fear cold water : ) nor yet did i thinke them worthy to be tendered by such a publication to the world : but valuing your judgement , and knowing that the subject is of great necessity , though the manner of handling be dull and dry , i hope it may be profitable to some ; and i find nothing in it to be hurtful unto any , an● therefore submit , and leave you both to bear the blame , and take the thanks , if any be returned . i perceive you value the subjects which you have found in the practice of your soul to be most useful : as they that know god would fain have all others to know him ; so those that know themselves , do love the glass , and would have others to make use of it : i wonder not if your experience of the benefits of self-acquaintance , provoke you to desire to have more partakers in so profitable and so sweet a●knowledge . had you not known your self , you had never known your saiviour , your god , your way and ●our end , as you have done : you had never ●een so well acquainted with the symptomes ●nd cure of the diseases of the soul ; the ●ature and exercise of grace , the way ●f mortification , and the comfortable ●upports , refreshments and fore-tasts of ●eavenly believers : you had never so clearly ●●en the vanity of all the pomp and fulness ●f the world , nor so easily and resolutely de●ised its flatteries and baits , nor so quietly ●●rn variety of afflictions ; nor imitated ●oses , heb. . , . nor received the 〈◊〉 character , psal . . he that is a stranger 〈◊〉 himself , his sin , his misery , his necessity , &c. is a stranger to god , and to all that might denominate him wise or happy . to have taken the true measure of our capacities , abilities , infirmities , and necessities , and thereupon to perceive what is really best for vs , and most agreeable to our case , is the first part of true practical saving knnowledge . did the distracted mindless world consider , what work they have at home for their most serious thoughts and care and diligence , and of what unspeakable concernment and necessity it is , and that men carry within them the matter of their final doom , and the beginning of endless joy or sorrows , they would be called home from their busie-idleness , their laborious-loss of precious time , and unprofitable vagaries , and would be studying their hearts , while they are doting about a multitude of impertinencies , and would be pleasing god while they are purveying for the flesh ; and they would see that it more concerneth them to know the day of their salvation , and now to lay up a-treasure in heaven , that they may die in faith , and live in everlasting joy and glory , than i● the crowd and noise of the ambitious , covetous , voluptuous sensualists , to run after a feather , till time is past , and mercy gone , and endless woe hath unexpectedly surprized them . yet do these dead men think they live , because they laugh , and talke , and ride , and goe , and dwell among gnats and flies in the sun shine , and not with worms and dust in darkness : they think they are awake , because they dream that they are busie ; and that they are doing the works of men , because they make a pudder and a noise for finer cloaths , and larger room , and sweeter morsels , and lower congees and submissions than their poorer undeceived neighbours have : they think they are sailing to felicity , because they are tossed up and down : and if they can play the jacks among the fishes , or the wolves or foxes in the flocks of christ , or if they can attain to the honour of a pestilence , to be able to do a great deal of ●urt , they are proud of it , and look as high ●s if they saw neither the grave nor hell , ●or knew how quickly they must be taken down , and laid so low , that [ the righteous shall see it , and fear , and laugh at ●hem , saying , lo , this is the man that made not god his strength , but trusted in ●he abundance of his riches , and strength●ed himself in his wickedness ▪ psal . . ● , . [ behold , these are the ungodly that ●rosper in the world , and increase in rich●s ; surely they are set in slippery places , and cast down to destruction and brought to desolation as in a moment ; and utterly consumed with terrors ; as a dream when one awaketh , so , o lord , when thou awakest , thou shalt despise their image , psal . . though while they lived they blessed themselves , and were praised by m●n ; yet when they die they carry nothing away ; their glory shall not descend after them ; like sheep they are laid in the grave : death shall feed on them , and the upright shall have dominion over them in the morning ; man in honour abideth not ; he is like the beasts that perish ; this their way is their folly ; yet their posterity approve their sayings , psal . . as the proverb is , at last the wolfs skin is brought to the market , and the foxes to the furrier . they shall find that god is not afraid to lay the hand of justice on the stoutest of them , and will be as bold with silk●n shining gallants , as with the poorest worms ; and will spit in the face of that mans glory , who durst spit in the face of the glory of his redeemer ; and will trample upon the interest which is set up against the interest of christ . the jovial world do now think that self-study is too melancholy a thing : and they choose to be distracted for fear of being melancholy : and will be mad in solomons sense , that they may be wise and happy in their own : eccles . . . the heart of fools is in the house of mirth , and the heart of the wise in the house of mourning , eccles . . . and yet there is most joy in the hearts of the wise , and least solid peace in the hearts of fools : they know that conscience hath so much against them , that they dare not hear its accusations and its sentence : they dare not look into ●he hideous dungeon of their hearts : nor per●se the accounts of their bankrupt souls , nor ●ead the history of their impious unprofitable ●ives , lest they should be tormented before ●●e time : they dare not live like seri●us men , l●st they should lose thereby the ●lights of bruits . o sinful men ! against ●hat light , both natural and supernatural , 〈◊〉 they offend ! they see how all things haste ●way ; the names of their predecessors are ●●ft as a warning to them ; every corps ●●at is carried to the grave , being dead , yet ●eaketh : and every bone that is thence ●●st up , doth rise as a witness against their ●●xury and lust : and yet they will have ●●eir wills and pleasure while they may , ●●atever it cost them : and they will set ●●eir houses on fire that they might have one merry blaze , and warm them once before they die . o madam , how happy are you ( if one on earth may be called happy , ) that have looked home so often and so seriously , that now you can dwell at home in peace , and need not , as the ungodly , be a terror to your self , nor run away from your self , nor seek a place to hide you from your self : when impious vagrants have so abused their consciences , that they dare not converse with them , nor meet them alone or in the dark ! what a mercy is it , that in the great reconciler you are reconciled to your conscience , and that it doth not find you out as an enemy , but is a messenger of peace and of good tidings to you ! that you need not the smiles of great ones to refresh you , nor pompous entertainments , complements , plays or sports to recreate you and drive away your sorrows ; but that you can find more blessed and delectable company and employment at home ; that you can daily retire into your self , and there peruse a richer treasure , than bodily eyes on earth can see ; and there be taken up with a far more contenting satisfactory employment , and a more fruitful and pleasant converse and recreation , than any creature in court or countrey can afford : that your joy is laid up where the hand ●f violence cannot touch it ; and that they ●hat can deprive you of estate , and liberty , and ●●fe , yet cannot take your comfort from you . that when fleshly unthrifts love not home , ●ecause all is spent , and they can expect no ●etter entertainment there than want , con●●sion , chiding and distress , you can with●●aw from a coufused troublesome world , in●● a well-furnished and adorned soul , reple●shed with the precious fruits of the spirit , ●●d beautified with the image of your lord ! madam , what sweet and noble employ●ent have you there , in comparison of that ●hich worldlings are troubled with abroad ! ●here you may read the sentence of your ●●stification , as foregoing and foreshewing 〈◊〉 publike final sentence of your judge : ●●ere you can converse with god himself , 〈◊〉 in his vindictive justice , but as he is ●●ve : for the love that dwelleth so plen●●fully in you , doth prove that god dwel●●●h in you , and you in him , joh. . , 〈◊〉 . there you may converse with christ ●ur head , that dwelleth in you by faith , ●hes . . . and with the holy ghost who ●●elleth in you , and hath communion with 〈◊〉 , by the beams of his illuminating , san●●●fying , confirming and comforting grace : there , as in his temple you are speaking o● his glory , ( cor. . , . & . with psal . . ) and rejoycing in his holy praise , and remembring what he hath don● for your soul : there you can peruse th● records of his mercy , and think with gra●titude and delight , how he did first illumi●nate you , and draw and engage your hear● unto himself : what advantage he got upo● you , and what iniquity he prevented by th● mercies of your education , and how he secretly took acquaintance with you in your youth ▪ how he delivered you from worldly fleshly snares ; how he caused you to savour th● things of the spirit : how he planted you i● a sound well ordered church , where h● quickened and conducted you by a lively faithful ministery , and watered his gifts by their constant powerful preaching of his word where discipline was for a defence , an● where your heart was warmed with th● communion of the saints , and where you learned to worship god in spirit and in truth ; and where you were taught so effectually by god to discern between the precious and th● vile , and to love those that are born of god whom the world knoweth not , that no subtil●ties or calumnies of the serpent can unteach it you , or ever be able to separate you from ●●at love . you may read in these sacred ●●cords of your heart , how the angel of 〈◊〉 covenant hath hitherto conducted you , ●●rough this wilderness towards the land of ●●omise ; how he hath been a cloud to you in 〈◊〉 day , and a pillar of fire by night ; how 〈◊〉 lord did number you with the people that 〈◊〉 his flock , his portion , and the lot of his in●●●itance : and led you about in a desert land , ●●●tructed you , and kept you as the apple of 〈◊〉 eye . ( deut. . . . ) his manna ●●th compassed your tent : his doctrine hath ●●●pped as the rain , and his words distilled as 〈◊〉 dew ; as the small rain upon the tender 〈◊〉 , and as the showres upon the grass , ( v. . ) 〈◊〉 his beloved you have dwelt in safety by 〈◊〉 ; and the lord hath covered you all 〈◊〉 day long , ( c. . . ) when storms have 〈◊〉 , he hath been your refuge ; and when 〈◊〉 compassed you on every side , he hath 〈◊〉 you as in his pavilion , and his angels ●●ve pitcht their tents about you , and born 〈◊〉 up : you have been fortified in troubles , 〈◊〉 enabled comfortably to undergoe them : 〈◊〉 war and in peace ; in your native country 〈◊〉 in forreign lands ; among your friends 〈◊〉 among your enemies ; in court and coun●●● ; in prosperity and adversity , you have ●●●nd that there is none like the god of israel , who rideth upon the heaven i● your help , and his excellency on the skie ▪ the eternal god hath been your refuge and underneath are the everlasting arm● ( deut. . , . ) you may remembe● the mercies of your younger years , of you● maried state , and of your widdow-hood your comforts in your truly noble lord though troubled and interrupted by his death yet increased by the consideration of his fe●licity with christ ; your comfort in you● hopeful issue , though abated by the injur● of romish theft , which stole one of the rose● of your garden , that they might boast of th● sweetness when they called it their own : ( 〈◊〉 may well say , stole it , when all the chea● was performed by unknown persons in th● dark ; and no importunity by you or 〈◊〉 could procure me one dispute or conference i● her hearing , with any of the seducers , be●fore her person was stoln away . ) though comforts conveyed by creatures must hav● their pricks , yet your experience hath partly taught you ( and more will do ) that by all th● mixtures of sower and bitter ingredients your father doth temper you the most whole●some composition ; he chasteneth you fo● your profit , that you may be partaker o● his holiness ( heb. . . ) and the leas● degree of holiness cannot be purchased at too dear a rate . his rod and staffe have comforted you : and whatever are the beginnings , the end will be , the quiet fruit of righteousness , when you have been exercised therein : and though man be mutable , and friends , and flesh , and heart have failed you , yet god is still the strength of ●our heart , and your portion for ever , psal . ● . . o the variety of learning that is ●ontained in the secret writings of a sanctified heart ! the variety of subjects for the most ●ruitful and delightful thoughts , which you ●ay find recorded in the inwards of your ●oul ! how pleasant is it there to find the ●haracters of the special love of god , the ●●eaments of his image , the transcript of 〈◊〉 law , the harmony of his gifts and graces , ●●e witness , the seal and the earnest of his ●pirit , and the foretasts and beginnings of ●ternal life ! as thankfulness abhors ●●livion , and is a recording grace , and keep●●h histories and catalogues of mercies ; so 〈◊〉 it a reward unto it self ; and by these re●●rds it furnisheth the soul with matter for ●he sweetest employments and delights ; is it 〈◊〉 pleasant to you there to read , how god ●●th confuted the objections of distrust ? how 〈◊〉 he hath condescended to your weakness , and pardoned you when you could not easily forgive your self ? how oft he hath entertained you in secret with his love ? and visited you with his consolations ? how neer him sometimes you have got in fervent prayer , and serious meditation ? and when for a season he hath hid his face , how soon and seasonably he returned ? how oft he hath found you weeping , and hath wiped away your tears ? and calmed and quieted your troubled soul ? how he hath resolved your doubts , and expelled your fears ; and heard your prayers ? how comfortably he hath called you his child ; and given you leave , and commanded you to call him father ; when christ hath brought you with boldness into his presence ! how sweet should it be to your remembrance , to think how the love of christ hath sometime exalted you above these sublunary things ! how the spirit hath taken you up to heaven , and shewed to your faith the glory of the new hierusalem , the blessed company of those holy spirits that attend the throne of the majesty of god , and the shining face of your glorified head ! by what seasonable and happy messengers he hath sent you the cluster of grapes as the first fruits of the land of promise ! and commanded you oft to take and eate the bread of life ? how oft he hath reached to your thirsty soul the fruit of the vine , and turned it sacramentally into his blood , and bid you drink it in remembrance of him , till he come and feast you with his fullest love , and satisfie you with the pleasure and presence of his glory . but the volumes of mercy written in your heart , are too great to be by me transcribed . i can easily appeal to you that are acquainted with it , whether such heart-employment be not more pleasant and more profitable , than any of the entertainments that flashy wit , or gaudy gallantry , or merriments , luxurit , or preferments can afford ? is it not better converse with christ at home , than with such as are described , psa . . abroad ? to dwell with all that blessed retinue , gal. . , . than with pride , vainglory , envy , dissimulation , hypocrisie , falshood , time-wasting , soul-destroying pleasures , to say nothing of the filthiness which christian years abhor the mention of , and which god himself in time will judge , eph. . , , , . heb. . . and the rest recited , gal. . , , . if ungodly persons do find it more unpleasant to converse at home , no wonder , when there is nothing but darkness and defilement ; and when they have put god from them , and entertained satan , so that their hearts are like to haunted houses , where terrible cries and apparitions do make it a place of fear to the inhabitants . but if their souls had such blessed inhabitants as yours ; could they meet there with a reconciled god , a father , a saviour and a sanctifier ; had they souls that kept a correspondency with heaven , it would not seem so sad and terrible a life , to dwell at home , and withdraw from that noise of vanity abroad , which are but the drums and trumpets of the devil , to encourage his deluded followers , and drown the cries of miserable souls . your dearest friends and chiefest treasure , are not abroad in court or country ; but above you , and within you ; where then should your delightful converse be , but where your friends and treasure are ? matth. . . phil. . . col. . , , , . when then is almost nothing to be found in the conversation of the world , but discord and distraction , and confusion , and clamours , and malice , and treachery , is it not better to retire into such a heart , where notwithstanding infirmities and some doubts and fears ; there is order , and concord , and harmony , and such peace , as the world can neither give nor take away ? o blessed be the hand of love , that blotted out the names of honour , and riches , and pleasures , and carnal interest , and accommodations , from your heart ; and inscribed his own in characters never to be obliterate ! that turned out vsurpers , and so prepared and furnished your heart , as to make and judge it such , as no one is worthy of it but himself . o what a court have you chosen for your abode ? how high and glorious ! how pure and holy ! unchangeable and safe ! how ambitiously do you avoid ambition ? how great are you in the lowliness of your mind ? how high in your humility ? will no lower a place than heaven content you to converse in ? ( for heart-converse and heaven-converse are as much one , as beholding both the glass and face : ) will no lower correspondents satisfie you than the host of heaven ? cannot the company of imperfect mortals serve your ●urn ? nay , can you be satisfied with none below the lord himself ? well , madam , if you will needs have it so , it shall be so : what you judge best for yov , shall be yours : what you had rather be , ●ou are : and where you had rather dwell , ●ou shall : and seeing you have understood ●hat one thing is necessary , and have ●hosen the good part , it shall not be taken from you , luke . , . having first sought the kingdom of god and his righteousness , you shall have such addionalls as will do you good , matth. . . rom. . . psal . . . you have learned to know while god is yours , how little of the creature you need , and how little addition it maketh to your happiness ( you are wise enough if you live to god ; and honourable enough if you are a member of christ ; and rich enough if you are an heir of heaven ; and beautiful enough if you have the image of god : and yet having made your choice of these , how liberally hath god cast in as overplus , the inferior kind ; which you find in losing them ? as if he had said t● you , as to solomon , chron. . . [ because this was in thine heart , and thou ha●● not asked riches , wealth or honour , no● the life of thine enemies , neither yet ha●● asked long life ; but hast asked wisdo● and knowledge for thy self — wisdo● and kowledge is granted to thee ; and will give thee riches , and wealth , and ho●nour — ] ; as if god would convin●● even flesh itself that none are like the ser●vants of the lord : and when the envio● one hath said , that you serve not god so nought , though he hath been permitted 〈◊〉 put forth his hand , and touch you in your dearest friends and relations ; your peace , your habitation and estate , yet hath he so restrained him , and supported you , as may easily convince you that the worst of christ is better than the best of the world , or sin. i have purposely been long in opening the felicity of heart-converse , as a matter of your own experience , both for the exciting of you to a life of thankfulness to god , and that this undigested treatise which you have drawn out into the light , may come to your hands with some supply , in that part of the application which doth most concern you : and because your name may draw the eyes of many others to read this preface , i shall add here a few directions to those that would be well acquainted with themselves , and would comfortably converse at home . direct . . let him not overvalue or mind the deceitful world , that would have fruitful converse with god & with himself : trust not such a cheater , as hath robbed so many thousands before us ; especially when god and common experience do call out to us to take heed : the study of riches , and rising , and reputation , and pleasures agreeth not with this study of god , and of our hearts : and though the world will not take acquaintance with us , if we come not in their fashion , nor see us , if we stand not on the higher ground ; yet it is much better to be unknown to others , than to our selves : though they that live upon the trade , do thinke there is no fishing like the sea , yet those that take it but on the by , will rather choose the smaller waters , where though the fish be less , yet few are drowned , and made a prey to the fish that they would have catched . a retirement therefore must be made , from the inordinate pursuit of worldly things , and the charms of honours , riches , and delights : and if some present loss do seem to follow , it is indeed no loss , which tendeth unto gain . he will catch no fish that will not lose his flie . me thinks they that sincerely pray [ load us not into temptation , ] should not desire to have bolts and barrs between god and them , and to dwell where salvation is hardliest attained ! desire not to be planted in any such place , ( though it seem a paradise , ) where god is most unknown , and used as a stranger , and where saints are wonders , and examples of serious piety are most rare , and where a heavenly conversation is known but by reports , and reported of according to the malice of the serpent , and represented but as fancie , hypocrisie or faction : where sin most prospereth , and is in least disgrace ; and where it is a greater shame to be a saint than to be a swine ; a serious christian , than a seared stupified sensualist : bless you from that place where the weeds of vice are so rank , as that no good plant can prosper neer them : where gain is godliness ; and impiety is necessary to acceptable observance ; and a tender conscience , and the fear of god , are characters of one too surly and unplyable to be countenanced by men ; where the tongue that nature formed to be the index of the mind , is made the chiefest instrument to hide it ; and men are so conscious of their own incredibility , that no one doth believe or trust another : where no words are heart-deep , but those that are spoken against christs cause and interest , or for their own ; where a vile person is honoured , and those contemned that fear the lord : bless you from the place where truth is intollerable , and untruth cloaked with its name : where holiness is lookt at as an owle or enemie , and yet hypocrisie must steal its honour from it : where he is a saint that is less wicked than infamous transgressors ; and where dives life is blameless temperance ; and where pride , idleness , fulness of bread , and filthy fornication and lasciviousness , are the infirmities of pious and excellent persons : where great sins are small ones , and small ones are none ; and where the greatest must have no reproof , and the physicion is taken for the greatest enemy : where chaffe is valued at the price of wheat , and yet the famine is of choice : where persons and things are measured by interest ; and duty to god derided as fully , when ever it crosseth the wisdom of the world , and hated as some hurtful thing when it crosseth fleshly men in their desires : and where dives brethren are unwarned ; and none are more secure and frolick , than those that to morrow may be in hell ; and as at the gladiators sports , none complain less than those that speed worst , quia caesi silent , spectatores vociferantur . old travellers are usually most addicted to end their days in solitude ; learn to contemn the world at cheaper rates than they ; neither hope , nor wish to live an alexander , and die a socrates ; a crowd or concourse , though of the greatest , where is the greatest tumult of affairs , and confluence of temptations , is not the safest place to die in : and i have most mind to live where i would die . where men are barbari moribus , etsi non natione ; christians in name , and infidels in conversation : the sweetness of their christian names will not preserve them or you from the danger of their unchristian lives : it was not the whole of lots deliverance to be saved from the flames of sodom , but it was much of it to be freed from their malitious rage , and filthy grievous conversations : the best medicine against the plague , is to keep far enough from the place that hath it . the proverb saith , he shall have fleas that will lye with the dogs . desire not that condition , where all seem friends , but none are friends indeed ; but they that seem to be your servants , are by flattery serving themselves upon you : where few persons or things are truly represented ; but men are judged of by the descriptions of their enemies , and the lambs have the skins and names of wolves : and the best are odious when bold calumniators load them with odious accusations . in a word , desire not the place , where the more men seek , the less they find , and the more they find , the less they have : and the more they have , the less they do enjoy : where the more are their provisions the less are their supplies : the more their wealth , the more their want : the more thier pleasure , the less their peace : the greater their mirth , the less their joy : the greater their confidence , the less their safety : where the great mistake about their happiness , their best , their end , doth make their lives a constant error , and death a dolefull disappointment : he must needs lie crooked that hath so short a bed . direct . . keep all clean and sound within ; that there may be little of loathsomeness to disaffect you , or terror to frighten you from your selves ; it is a frightfull thing to be much conversing with a guilty soul , and hearing the accusations of a conscience not cleansed by the blood of christ : and it is an unpleasant thing to be searching in our wounds , and reading the history of a life of folly ; especially of wilful sin , and of ungrateful neglect of offered grace . make not such work for your self , if you love it not . we make our beds ill , and then we are aweary of them , because they are so hard : our comforts are more in our own hands then in any others : the best friend or pastor cannot do so much to promote them , nor the greatest enemy so much to destroy them as our selves . if we will surfet , and make our selves sick , we must endure it . if wasps and vipers be our guests , no wonder if we dwell not quietly at home ; and if we sit not at ease , when we carry thorns about us . folly and concupiscence breed our misery : it is the smoak of our own corruptions that troubleth our eyes , and the scent & smart of our ulcerated minds that most annoyeth us . we cannot waste our peace , and have it . turk and pope , and all the terrible names on earth , are not so terrible deservedly to a sinner as his own : the nearest evil is the most hurtful evil : if a scolding wife be such a continual dropping , and troublesome companion , as solomon tells us , what then is a distempered , troubled mind , and a chiding conscience ? it is pitty that man should be his own afflicter , but so it is : and , as the proverb is , he hath great need of a fool , that will play the fool himself ; so i may say , he hath great need of a tormenter , that will be a tormenter to himself . folly , and lust , and rashness , and passion are sorry keepers of our ●eace : darkness and filth do make a dunge●n , and not a delightful habitation of our ●earts : god would take pleasure in them , if ●e kept them clean ; and would walk with ●s in those gardens , if we kept them drest : but if we will defile his temple , and make 〈◊〉 unpleasing unto him , he will make it un●leasing unto us . terror and trouble are ●he shadow of sin , that follow it , though the ●un shine never so brightly . if we carry ●re in our cloaths , we shall smell it at the ●ast . keep close to god : obey his will : ●ake sure of your reconciliation and adoption : keep clear your evidences : and grieve not the holy spirit which sealeth you , and must comfort you : and then it will do you good to look into your heart , and there you shall find the most delightful company ; and the spirit that you have there entertained , will there entertain you with his joyes . but if disorder have prevailed and made your hearts a place of trouble , yet fly not from it , and refuse not to converse with it : for though it be not at the present a work of pleasure , it is a work of necessity , and may tend to pleasure in the end : conversing wisely and faithfully with a disordered troubled heart , is the way to make it a well ordered and quiet heart . direct . . in judging of your present state and actions , let one eye be alwayes on the end : this will both quicken you to be serious in the duty , and direct you in all particular cases to judge aright . as the approach of death doth convince almost all men of the necessity of studying themselves , and calleth them to it from all other studies ; so the considerate foresight of it , would do the like in better time ▪ and it is the end that communicateth th● good or evil to all things in the way : an● therefore as they have relation to the end ▪ they must be judged of . when you peruse your actions , consider them as done by one that is entring into eternity , and as those that must all be opened in a clearer light . if we separate our actions in our considerations from their ends , they are not of the same signification , but taken to be other things then indeed they are . if the oaths , the lies , the slanders , the sensuality and filthiness of impure-sinners , had not relation to the loss of heaven , and to the pains of hell , they were not matters of that exceeding moment as now they are : and if the holiness , obedience and watchfulness of believers , had no relation to the escaping of hell fire , and the attainment of eternal life , they would be of lower value then they are . the more clearly men discern that god is present , that judgement is at hand , that they are near to heaven or hell , where millions have already received their reward , the more seriously will they study , and the better will they know themselves . direct . . though you must endeavour to judge your self truly as you are , yet rather encline to think meanly , then highly of your self , and be rather too suspitious , then too presumptuous . my reasons for this direction are , because mans nature is generally disposed to self-exalting ; and pride , and self-love are sins so common and so strong , as that it is a thing of wondrous difficulty to overcome them , so far as to judge our selves impartially , and to err as little in our own cause , as if it were anothers : and because self-exalting hath far more dangerous effects , then self-abasing , supposing them to exceed their bounds . prudent humility i● a quieting grace , and avoideth many storms and tempests , which trouble and shake the peace of others . it maketh men thankfull for that little as undeserved , which others repine at as short of their expectations : it telleth the sufferer that god doth afflict him much less then he deserveth : and causeth him to say , i will bear the indignation of the lord , because i have sinned against him ( micah . . ) it teacheth us a cautelous suspition of our own understandings , and a just submission to those that are wiser than ourselves : when pride keepeth out wisdom , by keeping out the knowledge of our ignorance . and as pliny tells us of some nations , where they are grey-headed in their infancy , and black-headed when they are old ; so pride maketh many wise so soon , that they never come to be truly wise : they think in youth that they have more than the wisdom of age , and therefore in age they have less then what beseemed them in youth . every hard report or usage is ready to break a proud mans heart : when contempt doth little disquiet the hum●le , because they judge so meanly of them●elves . the proud are frequently disturbed , ●ecause they climb into the seats of others : when humility sits quietly , and no one bids it ●ise , because it knoweth and keepeth its own ●lace . therefore it is that true contrition ●aving once told us of our folly to the heart , ●oth make us walk more circumspectly while ●e live : and that no man is better re●olved then he that was once in doubt , and ●hat no man standeth faster , than he that hath ●ad a fall : and no man is more safe , then he ●hat hath had most assaults . if you love your ●afety , desire not either to be , or to seem too ●igh . be little in your own eyes , and be con●ent to be so in the eyes of others . as for worldly greatness , affect neither the thing , ●or the reputation of it : look up if you ●lease , to the tops of steeples , masts and mountains : but stand below if you would ●e safe . though the chimney be the highest ●art of the house ; it is not the cleanest or ●he sweetest part : it is scorcht more with ●he fire , and suffocated with the smoke than ●ther parts . and for spiritual endowments , ●esire them , and improve them : but desire not inordinately the reputation of them : it sel●dom increaseth a mans humility , to be reputed humble : and though humility he●● you to bear applause , yet the remnants of pri●● are ready to take fire , and other sins to get ad●vantage by it . direct . . improve your self-acquain●tance to a due apprehension of what is mo●● suitable , most profitable , and necessary fo● you , and what is most hurtfull , unsuitabl● and unnecessary . he that hath taken a ju●● measure of himself , is the better able 〈◊〉 judge of all things else . how suitable wi●● christ and grace appear , and how unsuitabl● will worldly pomp appear , to one that trul● knows himself ? how suitable will serio●● fervent worship appear , and how unsuitab●● the ludicrous shews of hypocrites ? and 〈◊〉 pair of eyes will be valued above many pa●● of spectacles : and one pair of legs before 〈◊〉 pair of crutches , by one that is not a stra●●ger to himself . he that takes grass and pr●●vender to be his best and most delightful fo●● hath sure forgotten that he is a man , an● taketh himself to be but a beast , or else 〈◊〉 would not choose the food of a beast , nor us● himself as a beast . if a man knew arig●● the capacity and tendency of the reasonab●● nature , and the evil of sin , and the necessit● and distress of an unrenewed soul , what sweet , what longing thoughts would he have of god , and all that tendeth to the pleasing and en●oying of him ? how little would he think himself concerned in the trivial matters of ●onour or dishonour , riches or poverty , favour ●r displeasure , further than as they help or ●inder him in the things that are of more ●egard ? know your self , and you will know what to love , and what to hate ; what to ●hoose , and what to refuse ; what to hold , and what to lose ; what to esteem , and what to ●ight ; what to fear , and when to be couragious ●nd secure : the curing the dotage thus , would ●ure the night walks of the dreaming , va●●ant world : and they that find that mu●●ck cureth not the stone or gowt , would know ●hat mirth ▪ and gallantry , and vain-glory , ●re no preservatives from hell , nor suffici●●t cure for a guilty soul : and that if an ●●king head must have a better remedy than 〈◊〉 golden crown , and a deaseased body , a ●ore suitable cure than a silken suit , a di●●ased soul doth call for more . direct . . value not your self by muta●e accidents , but by the essence and sub●●●nce of christianity . a mans life con●●teth not in the abundance which he pos●●sseth , luke . . paul knew better what he said , when he accounted all but loss and dung for the knowledge and fruition of jesus christ ( phil. . , . ) then they that dote on it as their felicity : and is a man to be valued , applauded , and magnified for his dung , or for his personal endowments ? is that your perfume , that stinketh in the nostrils of men of sounder senses ? judge not of the person by his apparel , when the foolishest and the worst may wear the same : the master and inhabitants honour the house more than the house doth the master and inhabitants . all the wit and learning in the world , with all the riches , honour and applause , yea and all the civility and winning deportment , will not make a christian of an infidel or atheist , nor a happy of a miserable man ; as nothing will make a man honourable indeed , that hath not the use of reason , which differenceth m●● from bruits ; so nothing will make or pro●● him holy or happy or safe , that hath not the holy image of god , which must difference his children from his enemies : if he be unsanctified , and be not a new creature , and have not the spirit of christ within him ▪ he is an atheist , or infidel , or an ungodly wretch , let him be never so rich , or great ▪ or honourable . and as a harlot is never beautifull in the eyes of the wise and chaste , so a wicked man is never happy in the eyes of any but his phrenetick society . direct . . think not that a few seldom hasty thoughts will bring and keep you in ●cquaintance with your self . it must be diligent observation , and serious consideration ●hat must accomplish this . many a man walketh where he doth not dwell . a transi●nt salute is not a sign of intimate familiari●y . it is enough sometime to step into your ●eighbours house for a charitable visit ; but ●ou must dwell in your own ; be more busie and ●ensorious at home then the proud and the ma●icious are abroad : and be as seldom and tender 〈◊〉 censuring others as such hypocrites are in ●ensuring themselves . put on your spectacles 〈◊〉 home , when you are reading over the re●ister of your consciences ; but wear them ●●t as you walk the streets ; but take up ●ith so much knowledge of ordinary passen●ers as you can have without them . think ●●t that you are unconcerned in the danger or ●●fety of your neighbour , but remember that ●●u are more concerned in your own . it s ●ere most reasonable to say , that charity ●●gins at home , when self-neglect will dis●ble you to help another . and if sometimes ●●ur falls or frailty do find you matter for purging , griping , troublesome thoughts , and interrupt your sweeter , comfortable meditations , refuse not the trouble when you have made it necessary : it s many a sad and serious thought that the ministers of christ have for the cure and safety of their flocks : and should not the people have as serious thoughts for themselves ? none foul their hands ( saith the proverb ) about their own work ▪ they that bring in the filth , should not refuse to sweep it out . we must not cast all the foul and troublesome work upon our nurses , as long as we can help our selves . your reason , your wisdom , care and diligence ▪ are more your own than any one 's else ; an● therefore should be more used for your self then for any . and if after much thoughtfulness , and labour , you find your heart to b● no whit better , yet labour and believe . 〈◊〉 is not the last blow of the axe alone , that cut● down the tree , though it fall not till th● last : the growth of grace , as of plant● and fruits , and flowers , is not perceived 〈◊〉 immediate inspection . there is much go●● obtained when we discern it not : and no●thing is more certain , than that honest dil●●gence is never lost in the things of god an● our salvation . it is worth all our labour , 〈◊〉 we grow no better , to keep our spark fro● going out , and to see that we grow no worse : and the preventing of evil , is here an excellent good. many a thousand eat and drink , that never hope to grow any fatter or stronger than they are : it is not nothing to be sustained for our daily work and to have our oyl renewed daily as it wasteth . the mill gets by going , saith the proverb , though it stir not from the place . o keep the heart with all diligence , for out of it are the issues of life , prov. . . actions receive their specification and quality from the heart . death and life are in the power of the tongue , prov. . . but the tongue is in the power of the heart . direct . . let not your self-knowledge be meerly speculative , or affective , but also practical . be not contented that you know what you are , and what you have ●one , nor that your heart is much affected with it : but let all tend to action , to mend what is amiss , and to maintain , improve ●nd increase what is good : and let the next ●uestion be , what am i now to do ? or what must i be for time to come ? it is a lamentable ●istake of many that tire themselves with ●●riving to make deep affecting impressions on ●heir hearts , and when they have got much ●●rrow , or much joy , they think they have done the greatest matter , and there they stop : but affections are the spring that must move to action ; and if you proceed not to your duty , affection is much lost ; and if with smaller affection or passion you can stedfastly and resolutely cleave to god , and do your duty , you have the principal thing , and are accepted : not that outward actions are accepted without the heart ; but that there is most of the heart , where there is most of the estimation and will , though less of passion : and there is most of will , where there is most endeavour : and inward action is the first part of obedience : and without these , no speculations will avail : however you find your heart , be up and doing in the use of means , to make it better , and wait on god for further grace . direct . . manage your self-acquaintance prudently , cautelously , and with the help of your skilfull friend or pastor . think not that it is a work that you need no helper in . if you mistake in your accounts , and put down a wrong summ , and call your self confidently what you are not , or deny gods graces , when ever through melancholy or distemper you cannot find them , and pass false conclusions against gods mercies and your self , this were to turn a duty into a sin and snare . and you must do it seasonably : melancholy persons are most uncapable of it , who do nothing but pore upon themselves to little purpose : such must do more of other duty , but lay by much of this till they are more capable , and make much use of the judgement of their guides : and weaker heads must take but a due proportion of time for self searching meditations , lest they contract that troublesome disease : duties must be used with profitable variety , and all done under good advice . but young persons , and those that are yet unconverted , have need to fall upon it without delay ; and to follow it till they have made sure their calling and election , pet. . . o what a dreadfull thing it is , for a man to come rawly and newly to the study of his soul , as a thing that he is unacquainted with , when sickness is upon him , and death at hand , and he is ready to pass into another world ! to be then newly to ask , what am i ? and what have i done ? and whither am i going ? and what will become of me for ever ? is a most fearfull state of folly . direct . , terminate not your knowledge ultimately in your self : but pass up unto god in christ , and to the blessed priviledges of the saints , and the joyfull state of endless glory , and there let your meditations be most frequent and most sweet : but of this elsewhere . madam , i have added these directions not principally for you that have learnt the art , but for your hopefull sons and daughters , who must be taught these things betimes , and for your friends who will be invited hither for your sake . they that know you not , will think i have taken too much liberty , and spoken too much both of you , and to you ; but i appeal from such : they that know not how easily you can pardon any one , except your self , will aggravate the weaknesses which your charity will cover . i was purposely the longer because the treatise is defective ; and if one kingdom do not hold us , and i should see your face no more on earth , yet till we meet in the glorious everlasting kingdom , we shall have frequent converse by such means as these , notwithstanding our corporal distance : and as i am assured of a room in your frequent prayers , so i hope i shall remain , madam , your faithfull servant , and remembrancer at the throne of grace , richard baxter . august . . postscript . madam , since the writing of this epistle , finding you under the afflicting hand of god , thought meet to remember you of what ●ou know , that god thus traineth up his ●hildren for their rest : whom he loveth , ●e chasteneth , and scourgeth every son ●hom he receiveth : if we endure chasten●●g , god dealeth with us as with children : ●nd if we be without chastisement whereof 〈◊〉 are partakers , then we are bastards and ●ot sons , heb. . , , . the same flesh ●●at would be pleased , will grudge when it 〈◊〉 displeased : and that which is our entice●●g enemy in prosperity , will be our ●●sturbing enemy in adversity : as fleshly ●inds misjudge of the law and service of ●od , and cannot be subject because of the ●mity against him , rom. . . so do they ●●sjudge of his chastisements : and so far 〈◊〉 they participate of this disease , the best ●●ll be repining , and tempted to unworthy ●oughts of god. even innocent nature ●oth to suffer ; christ himself saith , if it be thy will , let this cup pass from me : an● nature so far as it is corrupted , is yet muc● more averse , because the flesh is more in●ordinately desirous of its ease , and passio● more turbulent when it is denyed , and th● soul hath less apprehension and relish 〈◊〉 that love of god , which is the cause an● end , and should sweeten all to a recon●ciled well-composed mind : and it is als● less satisfied in the will of god , and it is le●● subject to it : and patience is defective b●●cause of the weakness of the graces th● should support us . besides which also , tenderness of spirit , and overmuch sensib●●lity , fears and trouble , are ordinary effec● of the weak and tender nature of ma● especially of the more weak and tend●● sex : and when all these concur ( t●● averseness of the most innocent nature , t●● remnants of sin , and the special tenderne●● of your nature and sex , ) your burde● and tryal is much the greater , and yo● grief must needs be much the mo●● but , i beseech you , remember , that yo● have not to do with an enemy , but a f●●ther that knoweth what he doth , a●● meaneth you no hurt , but that which is t●● fittest means to your good , and to yo● scaping greater hurt ; that loveth you 〈◊〉 less in the greatest of your pain and danger , than in the greatest of your prosperity and peace : that you have a head in heaven that was partaker with us of flesh and blood , that he might deliver us from our bondage which we are in through the fear of death , who was made perfect by suffering ; and is not ashamed to call us bre●hren ; being in all things made like unto us , that he might be a merciful and faithful high priest in things pertaining to god , ●o make reconciliation for our sins : who ●n that he himself hath suffered being tempted , is able to succour them that are ●empted , heb. . , , , , , . we have not an high priest that cannot be touched with the feeling of our infirmities , but was in all points tempted or tryed ●s we are , but without sin : he that himself in the days of his flesh , did offer up prayers and supplications , with strong cry●ng and tears to him that was able to save him from death , ( heb. . . ) will not be angry if his servants complain and cry ●o him in their suffering : he that cryed ●ut , my god , my god , why hast thou for●aken me ! will pitty his poor distressed ●embers , and not forsake them , when they ●hink themselves forsaken ; and if they go beyond their bounds in their complainings , he will not therefore disregard their moans ; but he that honoured the patience of job , though he so passionately curse● the day of his birth , will love the faith an● patience of his people , notwithstanding the mixtures of unbelief and impatience ▪ he is ready with his gracious excuse ▪ matth. . . the spirit is willing , bu● the flesh is weak ; and he considereth that our strength and flesh is not of stone or brass , job . . he will therefore revive the spirit of the contrite , and wi●● not contend for ever , nor be alwaies wroth lest the spirit should faile before him , and the souls which he hath made , isai . . , . and though no chastening for the present seemeth to be joyous , but grievous : yet the end is that he may make u● partakers of his holiness ; and afterwar● it yieldeth the peaceable fruits of righteousness to them that are exercised thereby , heb. . , . blessed is the man that endureth temptation ; for when he is tryed he shall receive the crown of life , which god hath promised to them that love him , jam. . . blessed is the man whom thou chastenest o lord , and teachest him out of thy law , that thou mayest give him rest from the days of adversity un●ill the pit be digged for the wicked ; for the ●ord will not cast off his people , neither will he forsake his inheritance , psal . . , , . madam , if nothing in all the world be more certain , that that there is a god , who ●s true and just , and delighteth in his people when they are lowest in the world : if no●hing be more sure than that there is a heaven for persevering penitent believers : ●hen are our arguments for the comfort of gods afflicted ones , no fancies , but ●etcht as from the highest excellencies , so ●rom the surest realities that ever were presented to the understanding of a man : and though the best of saints have been ●ut to wrestle with the temptations that ●rise from the adversity of believers , and ●he prosperity of the wicked ; yet this is still ●he result of all their perplexing thoughts ; truly god is good to israel , even to such as are of a clean heart : though sometime their feet are almost gone , and their paths do well nigh slip , and they are ready to say , we have cleansed our hearts in vain , and washed our hands in innocency ; for all the day are we plagued , and chastened every morning ; yet they soon learn in the sanctuary of god , that the wicked are set in slippery places , and cast down into destruction , and brought to desolation as in a moment , and utterly consumed with terrors ; as a dream when one awaketh , so the lord when he awaketh , will despise their image , psal . . but marke the perfect man , and behold the upright : for the end of that man is peace , psal . . . because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil : but though a sinner do evil an hundred times , and his days be prolonged : yet surely i know that it shall be well with them that fear god , which fear before him , eccles . . , . if not here , yet certainly at last all shall say , verily there is a reward for the righteous , psal . . . rest therefore in the lord , and wait patiently for him : commit your way to him : trust in him , and he shall bring it to pass : for the needy shall not alway be forgotten : the expectation of the poor shall not perish for ever , psal . . . how happy are you that god doth thus save you from the temptations of prosperity , which you see befool and undo so many before your eyes ! and that you are not left in the number of ●hose , that are men of the world , which ●ave their portion in this life ! psal . . . ●nd are given up to their own hearts lusts , ●o walk in their own counsels , psal . . . ●nd must hear at last , remember that thou ●n thy life time receivedst thy good things ] ●ut that here you have your evils , and ●hall be comforted when the now-prospe●ous wicked are tormented , luke . . ●f heaven be enough to make you a felicity , ●nd eternity be long enough for your frui●●on of it , then never think hardly of god ●or any of his chastisements : lazarus re●enteth not there that he was poor : nor job ●hat he was covered with sores , nor david ●hat he washed his couch with tears , and ●hat his sore ran and ceased not : the long●st of our sorrows will there be reviewed ●s short in respect of our endless joys ; ●nd the sharpest of our pains as nothing ●o those pleasures : madam , experience ●s well as faith assureth me , that it is good ●●r us that we are afflicted ; and though ●●r the sake of others , i shall earnestly ●eseech the lord , that he will not unseaso●ably remove such as you from this un●orthy generation ; yet i doubt not but ●our removal , and sufferings in the way , ●ill advantage you for your everlasting rest . and for my self , i desire , that my lo●● may still fall with those that follow christ through tribulation , bearing the cross , and crucified to the world , and waiting for his appearance , desiring to be absent from the body , and present with the lord ; & not with those that are fed as beasts for the slaughter , and prosper a while in their iniquity , till sudden destruction come upon them , and at last their sins do find them out ; when the wicked shall be turned into hell , and all the nations that forget god , psal . . . numb . . . thes . . . phil. . . and that these words of life may be engraven upon my heart , [ psal . . . thy loving kindness is better than life ] psal . . . [ my flesh and my heart faileth ; but god is the strength of my heart , and my portion for ever , ] rom. . . [ all things work together for good to them that love god ] joh. . . because i live , ye shall live also . ] col. . , . our life is hid with christ in god : when christ who is our life , shall appear , then shall we also appear with him in glory : ] and that i may be fit for the title of the beloved apostle , rev. . . ( though as a servant to you and the church of god , ) your brother and companion in tribulation , and in the kingdom and patience of jesus christ . rich. baxter . nov. . . to my dearly beloved the inhabitants of the burrough and parish of kederminster in worcestershire . as i never desired any greater preferment in this world , than to have continued in the work of my ministry among you , so i once thought my days would have been ended in that desired station : but we are unmeet to tell god how he shall dispose of us ; or to foreknow what changes he intends to make . though you are low in the world , and have not the riches which cause mens estimation with the most , i see no probability that we should have been separated till death , could i but have obtained leave to preach for nothing . but being forbidden to preach the gospel in that diocess , i must thankfully take the liberty which shall anywhere else be vouchsafed me : and while i may enjoy it , i take it not for my duty to be over querulous , though the wound that is made by my separation from you be very deep . and though to strangers it will seem probable that such severity had never been exercised against me , but for some heynous crime , yet to you that have known me , i shall need to say but little in my defence . the great crime which is openly charged on me , and for which i am thought unworthy to preach the gospel , ( even where there is no other to preach ) is a matter that you are unacquainted with , and therefore , as you have heard me publikely accused of it , i am bound to render you such an account as is necessary to your just information and satisfaction . it pleased the kings majesty , ( in the prosecution of his most christian resolution , of uniting his differing subjects by the way of mutual approaches and abatements ) to grant a commission to twelve bishops and nine assistants on the one side , and to one bishop and eleven other divines and nine assistants on the other side , to treat about such alterations of the liturgie , as are necessary to the satisfying of tender consciences , and to the restoring of unity and peace . my experiences in a former treaty ( for reconciliation in matter of discipline ) made me intreat those to whom the nomination on the one side was committed , to excuse me from the service which i knew would prove troublesome to my self , and ungrateful to others ; but i could not prevail . ( but the work it self , i very much approved , as to be done by fitter and more acceptable persons . ) being commanded by the kings commission , i took it to be my duty to be faithful , and to plead for such alterations as i knew were necessary to the assigned ends ; thinking it to be treachery to his majesty that entrusted us , and to the church and cause for which we were entrusted , if under pretence of making such alterations as were necessary to the two forementioned ends , i should have silently yielded to have [ no alterations ] or [ next to none . ] in the conclusion ( when the chief work was done by writing ) a committee of each part , was appointed to manage a disputation in presence ( by writing also . ) therein those of the other part formed an argument , whose major proposition was to this sense ( for i have no copy ) [ whatsoever book enjoyneth nothing but what is of it self lawful , and by lawful authority , enjoyneth nothing that is sinful : ] we denyed this proposition ; and at last gave divers reasons of our denyal ; among which one was that [ it may be unlawful by accident , and therefore sinful ] you now know my crime ; it is my concurring with learned , reverend brethren , to give this reason of our denyal of a proposition : yet they are not forbidden to preach for it , ( and i hope shall not be ; ) but only i. you have publikely heard , from a mouth that should speak nothing but the words of charity , truth , and soberness , ( especially there ) that this was [ a desperate shift that men at the last extremity are forced to ] and inferring [ that then neither god nor man can enjoyn without sin . ] in city and country this soundeth forth to my reproach . i should take it for an act of clemency to have been smitten professedly for nothing , and that it might not have been thought necessary to afflict me by a defamation , that so i might seem justly afflicted by a prohibition to preach the gospel . but indeed is there in these words of ours so great a crime ? though we doubted not but they knew that our assertion made not every evil accident , to be such as made an imposition unlawful , yet we exprest this by word to them at that time , for fear of being misreported : and i told it to the right reverend bishop when he forbad me to preach , and gave this as a reason : and i must confess i am still guilty of so much weakness , as to be confident that some things not evil of themselves , may have accidents so evil , as may make it a sin to him that shall command them . is this opinion inconsistent with all government ? yea i must confess my self guilty of so much greater weakness , as that i thought i should never have found a man on earth , that had the ordinary reason of a man , that had made question of it ; yea i shall say more then that which hath offended , viz. that whenever the commanding or forbidding of a thing indifferent is like to occasion more hurt than good , and this may be foreseen , the commanding or forbidding it is a sin . but yet this is not the assertion that i am chargeable with , but that [ some accidents there may be that may make the imposition sinful ; ] if i may ask it without accusing others , how would my crime have been denominated if i had said the contrary ? should i not have been judged unmeet to live in any governed society ? it is not unlawful of it self to command out a navy to sea : but if it were foreseen that they would fall into the enemies hands , or were like to perish by any accident , and the necessity of sending them were small , or none , it were a sin to send them . it is not of it self unlawful to sell poyson , or to give a knife to another , or to bid another do it : but if it were foreseen that they will be used to poyson or kill the buyer , it is unlawful ; and i think the law would make him believe it that were guilty ▪ it is not of it self unlawful to light a candle or set fire on a straw ; but if it may be foreknown , that by anothers negligence or wilfulness , it is like to set fire on the city , or to give fire to a train and store of gunpowder , that is under the parliament house , when the king and parliament are there : i crave the bishops pardon , for believing that it were sinfull to do it , or command it : yea or not to hinder it ( in any such case , ) when qui non vetat peccare cum potest , jubet . yea though going to gods publike worship be of it self so far from being a sin , as that it is a duty , yet i think it is a sin to command it to all in time of a raging pestilence , or when they should be defending the city against the assault of an enemy . it may rather be then a duty to prohibite it . i think paul spake not any thing inconsistent with the government of god or man , when he bid both the rulers and people of the church , not to destroy him with their meat for whom christ dyed : and when he saith that he hath not his power to destruction , but to edification . yea there are evil accidents of a thing not evil of it self , that are caused by the commander : and it is my opinion that they may prove his commad unlawful . but what need i use any other instances then that which was the matter of our dispute ? suppose it never so lawful of it self to kneel in the reception of the sacrament , if it be imposed by a penalty that is incomparably beyond the proportion of the offence , that penalty is an accident of the command , and maketh it by accident sinful in the commander : if a prince should have subjects so weak as that all of them thought it a sin against the example of christ , and the canons of the general councils , and many hundred years practice of the church to kneel in the act of receiving on the lords days , if he should make a law that all should be put to death that would not kneel , when he foreknew that their consciences would command them all , or most of them , to die rather than obey , would any man deny this command to be unlawful by this accident ? whether the penalty of ejecting ministers that dare not put away all that kneel , and of casting out all the people that scruple it , from the church , be too great for such a circumstance , ( and so in the rest , ) and whether this , with the lamentable state of many congregations , and the divisions that will follow , being all foreseen , do prove the impositions unlawful which were then in question , is a case that i had then a clearer call to speak to , then i have now . only i may say that the ejection of the servants of christ from the communion of his church , and of his faithful ministers from their sacred work , when too many congregations have none but insufficient or scandalous teachers , or no preaching ministers at all , will appear a matter of very great moment , in the day of our accounts , and such as should not be done upon any but a necessary cause , where the benefit is greater then this hurt ( and all the rest ) amounts to . having given you ( to whom i owe it ) this account of the cause for which i am forbidden the exercise of my ministry in that countrey , i now direct these sermons to ●our hands , that seeing i cannot teach you ●s i would , i may teach you as i can . and 〈◊〉 i much longer enjoy such liberty as this , 〈◊〉 will be much above my expectation . my dearly beloved , stand fast in the ●ord ; and fear ye not the reproach of men , ●ither be afraid of their revilings : for ●e moth shall eate them up like a garment , ●nd the worm shall eate them like wool : but ●●e righteousness of the lord shall be for ever , 〈◊〉 his salvation from generation to genera●●on , isa . . , . if i have taught you 〈◊〉 doctrine of error or impiety , of ●●sobedience to your governors in lawful ●●ings , of schism or uncharitableness , ●●learn them all , and renounce them with ●●nitent detestation : but if otherwise , ●eseech you mark them which cause ●●visions and offences , contrary to the doctrine ●hich you have learned , and avoid them : 〈◊〉 they are such as serve not our lord ●●sus christ , but their own b●lly ; and by 〈◊〉 words and fair speeches deceive the ●●rts of the simple , rom. . . if any all speak against truth or godliness , member what you have received ; and 〈◊〉 little any adversary could say , that ●er made such assaults upon you , while i 〈◊〉 with you : and that it is easie for any man to talk confidently when no man must contradict him . i denyed no man liberty upon equal terms , to have said his worst against any doctrine that ever 〈◊〉 taught you . and how they succeeded , i need not tell you : your own stability tells the world . as you have maintained true catholicism , and never followed any sect , so i beseech you still maintain the ancient faith , the love of every member of christ , and commo● charity to all , your loyalty to your king your peace with all men : and let no● draw you from catholick unity to 〈◊〉 faction , though the declaiming again●● faction and schism should be the devi● by which they would accomplish it . a●● as the world is nothing , and god is all , 〈◊〉 all that are sincere believers ; so let 〈◊〉 worldly interest seem regardable to yo● when it stands in any opposition to christ but account all loss and dung for him , 〈◊〉 . . and if you shall hear that i yet suf●●● more than i have done , let it not be yo● discouragement or grief ; for i doubt 〈◊〉 but it will be my crown and joy : i 〈◊〉 found no small consolation , that i 〈◊〉 not suffered , for sinful , or for small and in●●●●ferent things : and if my pleading agai●●● 〈◊〉 ejection of the ministers of christ , ●nd the excommunicating of his member , ●●r a ceremony , and the divisions of his ●hurch , and the destruction of charity ●●all be the cause of my suffering ( be it ever so great , ) it shall as much rejoyce ●●e to be a suffering witness for chari●y and unity , as if i were a mar●●r for the faith. i participate with paul 〈◊〉 an expectation and hope , that christ shall 〈◊〉 magnified in my body whether by life or ●●ath : and as to live will be christ , so to 〈◊〉 will be gain ; only let your conversation 〈◊〉 as it becometh the gospel of christ ; that ●hether i ever see you more , or be absent ●till the joyful day ) i may hear of your ●●fairs , that ye stand fast in one spirit , with 〈◊〉 mind striving together for the faith of ●he gospel ; and in nothing terrified by your ●dversaries , which is to them an evident ●●ken of perdition , but to you of salvation , ●nd that of god , if to you it shall be given 〈◊〉 the behalf of christ , not only to ●●lieve on him , but also to suffer for his ●●ke , phil. . , , , , . but let 〈◊〉 injury from inferiors provoke ●ou to dishonour the governors that god himself hath set over you . be meek ●nd patient ; the lord is at hand ; honour all men ; love the brotherhood : fear god ▪ honour the king : for so is the will of god , that with well doing ye may put 〈◊〉 silence the ignorance of foolish men , pet ▪ . , . it is soon enough for you an● me , to be justified at the bar of christ ( by himself that hath undertaken it ) against all the calumnies of malicious men . til● then let it seem no greater a matter the● indeed it is , to be slandered , vilified or abused by the world . keep close to hi● that never faileth you , and maintain you● integrity , that he may maintain the joy that none can take from you . farewel 〈◊〉 dear brethren , who are my glory and joy the presence of our lord jesus christ his coming ( thes . . , . ) your faithful , though unwo●●thy pastor , rich. baxte● nov. . . the contents . the text opened , p. self-knowledge what ; and of how many sorts , p. how far it is shame to be ignorant of our selves , p. the mischiefs of self-ignorance , . it cherisheth atheism , p. ● . causeth ignorance of the life to come , p. ● . and of the evil of sin , p. ● . it keepeth the soul from true humiliation , p. ● . it makes christ undervalued , p. ● . it makes a holy conversation vilified , p. ● . it makes men cheated by the world , p. ● . it causeth pride , p. . it makes men run into temptations , p. ● . it makes temptations prevalent , p. ● . it makes men quarrell with gods 〈◊〉 and ministers , p. ●● . it destroyeth charity , p. ● . it is the cause of church-division● p. ● . it makes men troublers of the state , p. ● . it causeth errors , p. ● . it makes men unjust , p. ● . it makes men unthankfull , ibid . it is an enemy to true peace and joy p. ● . it makes men repine at gods providen● p. ●● . it makes men lose their time , and ne●●lect preparation for death , p. ● use . self-ignorance detected and reproved , p. ● discovered by some effects : . by mens 〈◊〉 humbledness , p. ● . by the abounding of hypocrisie , p. ● . by the love of flattery , and impatience● plain reproof , p. ● . by mens partiality , p. ● . when every man would be a rule to other● p. ● . by the great change that approaching death , or other awaking providences make , p. ● . by mens quarrelling with others in their sufferings , and overlooking the great cause in themselves , p. the discovery prosecuted , p. motives . ● . if you know not your selves , you cannot repent , p. ● . nor be duely sensible of your misery , ibid. ● . nor indeed be christians , p. ● . you will not know what to do with your selves , p. ● . you will not know how to apply the word , p. ● . nor how to confess or pray , p. ● . nor how to give thanks , p. ● . nor how to receive the lords supper , p. ● . all your studies will be irrational , preposterous and impertinent , p. ● . you will be much unusefull to others , p. ● . you cannot well proceed to know extrinsick things , p. . how many and necessary things have yo● to know about your selves , p. exhortation , p. ● caution against excessive studying of ou● selves , p. ● who need this caution , p. ● information : why the sincere can discours● so fully and savourily about heart-affairs ▪ p. ● and why they are so full in prayer , and other● so empty , p. ● the excuses of the prayerless answered p. ● why the upright are so prone to self-accusin● p. ●● motives to the ungodly . . if you know not your selves , you kn●● not whether you must dwell in heaven 〈◊〉 hell , p. ●● . all shall shortly know themselve● p. ●● how usefull a companion conscience is converse with , p. ● . it s satans chief design to keep you 〈◊〉 ignorant , p. ● yet some can go on in known mise●● p. ●● a threefold despair , p. in what cases the sincere may go in sin against knowledge , p. but ordinarily self-knowledge would do much p. information : why faithfull ministers search so deep , and speak so hardly of unrenewed souls , p. questions to the unsanctified , p. what christianity is , and who sincere in the covenant , p. who certainly unregenerate , p. exhortation to the regenerate . to know . their sin , . their graces . . for want of self-knowledge : . you confess not sin as you ought to god or man , p. ● . you pray not against it , or for grace as you ought , p. ● . you are negligent in your watch , p. seek not help , ibid. lie in unobserved sins , ibid. in general , when sin is most unobserved , p. particularly ; . the self-ignorant little think while they are orthodox , what errors they may fall into , p. or in adversity , what sins prosperity may draw forth , p. . or how soon the resolutions of affliction may decay , and come to nothing , p. . or when the heart is warm and heavenly , how quickly it may cool and fall to earth , p. ( true marks of grace , p. ) . and in prosperity they little think what sins adversity may detect or occasion , p. . . or what pride may appear in those th●● are humble , p. . , some of the greatest sins of christians 〈◊〉 little observed and lamented : as , 〈◊〉 remnants of infidelity , p. ● . the great imperfection of love to god , p. . and want of love to one another , p. . the insinuations of selfishness in all that w● do , p. ● . the eruption of passions that seemed mor●tified , p. ● . affections mixed with carnality , which seemed purely spiritual . p. ● caution against overmuch suspicion or ac●cusation of our selves , p. ● . sin surpriseth more dangerously : . an● the remedy is neglected , through self-ignorance , p. . what hinders believers from knowing their graces . . the sense of the contraries , p. . the smalness of grace . p. . not judging by sure marks : the essentials of holiness : what they are , p. what marks uncertain , p. what sin consistent with true grace , p. . overlooking what we have , by looking at what we ought to be , p . judging upon disadvantage : . surprizing our selves unpreparedly . . judging in passion , of fear or grief . . when helps are absent . . when our bodies are melancholy , or otherwise unfit , p. . refusing the former judgement of our sincerity , if we have not a continued sight of grace , p. . the variety and confusion of the souls operations , ibid. motives to labour to know our sanctification . . it is a most excellent sort of knowledge , p. . . it is a most delightfull felicitating knowledge , p. . it might sweeten every place and state , p. . it would much help our belief of scripture , p. . and our trusting on god in all straits , p. . and our chearfull progress in religion , p. . it may keep you from the terrors of the doubting , p. and sweeten all your other mercies , p. . and debilitate temptations to sensua● pleasures , p. ● . and sweeten all the service of god , p. ● . and kindle love to god , p. . it s necessary to a life of thankfulness , p. . you will not else live to the glory of the gospel , p. . it will make all sufferings easie , p. as . scornes , p. ● . opposition , . slanders , p. ● . imprisonment and banishment , p. ● . personal and family crosses , p ● . death , p. ● the hinderances of self-acquaintance 〈…〉 . external , . ministers unskilfulness and unfaithfulness , p. direct . . live under a skilfull faithfull pastor , p. in what cases to use their personal helps , p. objections against ministers personal helps , answered , p. quest . how far a doubting person may rest in the judgement of a minister about the state of his soul , p. the direction applyed to both sorts , p. hind . . prosperity and flattery . direct . . desire not much prosperity , and detest flatterers . p. hind . . conversing only with bad men , p. direct . . converse with heavenly exemplary christians . p. . internal hinderances ; . pride , p. direct . . come to christ as little children . p , hind . . an unreasonable love of present ease , p. direct . , look to the time to come , and be not too tender of present trouble , p. hind . . self-love blindeth , p. direct . . bring your minds to a just impartiality , p. hind . . nst observing the heart in tryal , but taking it only at the best , p. caution : when and how to judge our selves . p. direct . . judge of your habitual state by your actions , p· errata . page : l. . for gain r. game : p. . l. . for having r. have : p. l. . r. relevetur : l. . r. sanabat : p. . l. . r. impenitent sinner ! p. . l. . for juggling r. jingling : p. . l. . r. it is : p. ● . l. . r. preservative : p. . l. for more r. meer : p l. . r. if it were : p. . l. . for as r. is , l. . dele that , p. . l. for after r. ofter , p. . l. . r. all that , p . l. . for over r. our , p. . l. . for bodily r. boldly , p. . l. . r. hath set you , p. . l. ● . r. is it to , p. . l. . r. fitteth , p. . l. . r. prosperity , p. l. . for natives r. na●ions , p. . l. . r. wh●● it is , p. . l. . dele in , p. . l. . r. it s , l. . r. he is not , p. . l. . r. put him , p. . l. . r. of one , p. ● . for are r. hear● , and for hear r. are p. . l. . r. inconsiderate , p. . l. . corrigentis . the mischief of self-ignorance , and benefit of self-acquaintance . cor. . . know ye not your own selves — ? ] the corinthians being much abused by false-teachers , to the corrupting of their faith and manners , and the questioning of the apostles ministery , he acquainted them in my text with an obvious remedy for both these maladies ; and lets ●hem know , that their miscarriages call ●hem to question themselves , rather then ●o question his authority or gifts , and that if they find christ in themselves , they must acknowledge him in his ministry . he therefore first most importunately urgeth them to the mediate duty of self-examination : [ examine your selves , whether you be in the faith : prove your own selves : ] self-examination is but the means of self-knowledge . this therefore he next urgeth , and that first in general ; and this by way of interrogation , [ know ye not your own selves ? ] and then more particularly he tells them , what it is of themselves , that it most concerneth them to know , [ how that jesus christ is in you except ye be reprobates . ] as if he should say , [ alas , poor souls ; you have more cause to question your selves then me : go too therefore , examine and prove your selves . it is a shame for a man to be ignorant of himself . know ye not your own selves ? either christ is in you , by faith , and by his spirit , or he is not . if he be not , you are yet but reprobates , that is , disapproved of god , and at present in a forsaken , or condemned state your selves ; ( which is a conclusion that you will be loath to admit , but more concerneth you : ) if christ be in you , it was by the means of my ministry ; and therefore that ministry hath been powerfull and effectual to you ; and you are my witnesses ; the seal of my ministry is upon your own souls ; christ within you , bears me witness , and therefore of all men , you have least cause to question or quarrel with my ministry . ] this paraphrase opening all that may seem difficult in the text , i shall immediately offer you a double observation , which the words afford us ; first , as considered in themselves , and then as respecting the inference for which they are premised by the apostle . the first is , that [ all men should know themselves : or , it is a shame for a man to be unacquainted with himself . ] the second is , that [ not knowing our selves is the cause of other errors : or , the knowledge of our selves , would much con●uce to the cure of many other errors . ] in handling this , i shall shew you , . what 〈◊〉 is to know our selves . . how far it is , ●●r is not , a shame to be ignorant of our ●elves . . what evils follow this ignorance ●f our selves , and what benefits self-know●●dge would procure . . how we should ●●prove this doctrine by application and ●●actice . of the first but briefly . i. self-knowledge is thus distinguished according to the object . . there is a physical self knowledge : when a man knows what he is as a man ; what his soul is , and what his body , and what the compound called man. the doctrine of mans nature , or this part of physicks , is so necessary to all , that it is first laid down even in the holy scriptures , in gen. ch . , , . before his duty is expressed . and it is presupposed in all the moral passages of the word , and in all the preaching of the gospel ; the subject is presupposed to the adjuncts . the subjects of gods kingdom belong to the constitution ; and therefore to be known before the legislation , and judgement , which are the parts of the administration . morality alway presupposeth nature . the species is in order before the separable accidents . most ridiculously therefore doth ignorance plead for it self against knowledge , in them that cry down this part of physicks , as humane learning , unnecessary to the discipl●● of christ . what excellent holy meditations of humane nature do you find oft in 〈◊〉 and in davids psalms , ps . . concluding 〈◊〉 the praise of the incomprehensible creator , ver . . [ i will praise thee , for i am fearfully and wonderfully made : marvellous are thy works ; and that my soul knoweth right well . ] . there is a moral self-knowledge , very necessary . and this is , the knowing of our selves in relation to gods law , or to his judgement . the former is the knowledge of our selves in respect of our duty : the second , in respect of the reward or punishment . and both of them have respect to the law of nature , and works , or to the remedying law of grace . the ethical knowledge of our selves , or that which respecteth the precept and our duty , is twofold : the first is , as we have performed that duty ; the second , as we have violated the law by non-performance or transgression : the first is , the knowledge of our selves as good ; the second as evil. and both are either the knowledge of our habits ( good or evil ) or of our acts ; how we are morally , inclined , disposed , or habituated ; or what , and how we have done ; we must know the good estate of our nature that we were created in ; the bad estate of sinfull nature that we are fallen into ; the actual sin committed against the law of nature ; and what sin we have committed against the law of grace : and whether we have obeyed the call of the gospel of salvation , or not . so that as mans state considered ethically , is threefold , institutus , destitutus , & restitutus : infirmatus , deformatus , & reformatus ; the state of upright nature ; the state of sin , original and actual ; and the state of grace ; we must know what we are in respect to every one of these . and as to the judicial knowledge of our selves , that is , as we stand related to the promises , and threatnings , the judgement , the reward , and punishment ; we must know first , what is due to us according to the law of nature , and then what is due to us according to the tenour of the law of grace . by the law of nature or of works , death is the due of fallen mankind ; but no man by it can lay claim to heaven . all men are under its curse or condemnation , till pardoned by christ ; but no man can be justified by it . by the promise of the gospel , all true believers renewed and sanctified by the spirit of christ , are justified , and made the sons of god , and heirs of everlasting glory . to know whether we are yet delivered from the condemnation of the law ; and whether our sins are pardoned or not ; and whether we are the children of god , and have any part in the heavenly glory ; is much of the self-knowledge that is here intended in the text , and that which most nearly concerneth the solid comfort of our souls . ii. but is all self-ignorance a shame , or dangerous ? answ . . it is no other shame then what is common to humane frailty , to be ignorant of much of the mystery of our natural generation constitution , integrall parts , and temperament . there is not a nerve , or artery ▪ or vein , nor the bredth of a hand from head to foot , but hath something unknown to the most excellent philosopher on earth . this little world called man , is a compound of wonders . both soul and body have afforded matter of endless controversie , and voluminous disputations , to the most learned men ; which will not admit of a full decision , till we are past this state of darkness and mortality . . there are many controversies about the nature , derivation and punishment of original sin , which a humble and diligent christian may possibly be ignorant of . . the degrees of habitual sin , considedered simply , or proportionably and respectively to each other , may be much unknown to many that are willing and diligent to know : and so may divers actual sins ; such as we know not to be sin , through our imperfect understanding of the law ; and such as through frailty in a crowd of actions , escape our particular observation . and the sinfulness or aggravations of every sin are but imperfectly known and observed by the best . . the nature and beauty of the image of god , as first planted on created man , and since restored to man redeemed : the manner of the spirits acccess , operation , testimony and inhabitation ; are all but imperfectly known by the wisest of believers . the frame or admirable composure or contexture of the new-man in each of the renewed faculties ; the connexion , order , beauty and special use of each particular grace , are observed but imperfectly by the best . . the very uprightness and sincerity of our own hearts , in faith , hope , love , repentance and obedience , is usually unknown to incipients , or young beginners in religion ; and to the weaker sort of christians , how old soever in profession , and to melancholy persons , who can have no thoughts of themselves but sad and fearfull , tending to despair ; and to lapsed and declining christians ; and also to many an upright soul , from whom in some cases of special tryal , god seems to hide his pleased face . and though these infirmities are their shame , yet are they not the characters or prognosticks of their misery , and everlasting shame . . the same persons must needs be unacquainted with their justification , reconciliation , adoption , and title to everlasting blessedness , as long as they are uncertain of theie sincerity . yea , though they uprightly examine themselves , and desire help of their guides , and watch and pore continually upon their hearts and wayes , and daily beg of god to acquaint them with their spiritual condition ; they may yet be so far unacquainted with it , as to pass an unrighteous judgement on themselves , and condemn themselves when god hath justified them . but . to be totally ignorant of the excellency and capacity of your immortal souls ; . to be void of an effectual knowledge of your sin and misery , and need of the remedy ; . to think you have saving grace , when you have none ; that you are regenerate by the spirit , when you are only sacramentally regenerate by baptism ; that you are the members of christ , when it is no such matter ; that you are justified , adopted , and the heirs of heaven , when it is not so ; all this is dolefull and damnable unacquaintedness with yourselues . to be unacquainted with a state of life , when you are in such a state , is sad and troublesome , and casts you upon many and great inconveniences . but to be unacquainted with a state of death , when you are in it , doth fasten your chains , and hinder your recovery . to be willing and diligent to know your state , and yet be unable to attain to assurance and satisfaction , is ordinary with many true believers : but to be ignorant of it , because you have no grace to find , and because you mind not the matters of your souls , or think it not worth your diligent consideration or enquiry , this is the case of the miserable despisers of salvation . iii. the commodities and incommodities to be mentioned , are so many and great , that many hours would not serve to open them as they deserve . . atheism is cherished by self-ignorance . the knowledge of our selves as men doth notably conduce to our knowledge of god. here god is known but darkly , and as in a glass , cor. . . and by his image ; and not as face to face . and , except his incarnate and his written word , what glass revealeth him so clearly as the soul of man ? we bear a double image of our maker : his natural image in the nature of our facuities ; and his moral image in their holy qualifications , in the nature of grace , and frame of the new man. by knowing our selves it is easie to know , that there is a god ; and it much assisteth us to know , what he is , not only in his attributes and relations , but even in the trinity it self . he may easily know that there is a primitive being and life , that knoweth he hath himself a derived being and life . he must know that there is a creator , that knoweth he is a creature . he that findeth a capacious intellect , a will , and power in the creature , and that is conscious of any wisdom , and goodness in himself , may well know that formaliter or eminenter all these are infinite in the first cause that must thus have in it self whatsoever it doth communicate . he that knoweth that he made not , and preserveth not himself , may well know that he is not his own , but his that made him and preserveth him , who must needs be his absolute proprietary and lord. he that knoweth that he is an intellectual free agent , and therefore to act morally , and therefore to be moved by moral means , and that he is a sociable creature , a member of the vniverse , living among men , may well be sure , that he is made to be a subject , and governed by laws , and by morall means to be directed and moved to his end : and therefore that none but his absolute lord , the infinite wisdom , goodness , and power , can be his absolute and highest soveraign . he that is convinced that he is , he lives , he hopeth and enjoyeth all that 's good , from a superior bounty , may be sure that god is his principal benefactor . and to be [ the first and infinite being , intellect , will , and power , wisdom , goodness , and cause of all things ; the absolute owner , the most righteous governor , and the most bounteous benefactor , ] this is to be [ god. ] this being the description of him that is so called : such a description as is fetcht from his created image [ man , ] and expressed in the terms that himself hath chosen , and used in his word , as knowing that if he will be understood by man , he must use the notions and expressions of man : and though these are spoken but analogically of god , yet are there no fitter conceptions of him that the soul of man in flesh is capable of . so that the atheist carrieth about him that impress and evidence of the deity , which may convince him , or condemn him for his foolishness and impiety . he is a fool indeed , that saith in his heart , there is no god ( psal . . . ) when that heart it self in its being , and life , and motion is his witness : and soul and body with all their faculties , are nothing but the effects of this almighty cause : and when they prove that there is a god , even by questioning or denying it ; being unable without him so much as to deny him , that is , to think , or speak , or be . as if a fool should write a volume to prove that there is no ink or paper in the world ; when it is ink and paper by which he writes . and whether there be no representation of the trinity in vnity in the nature of man , let them judge that have well considered , how in one body there are the natural , vital and animal parts , and spirits : and in one life or soul , there are the vegetative , sensitive and rational faculties ; and in one rational soul as such , there are an intellect , will , and executive power , morally perfected by wisdom , goodness and promptitude to well doing . as in one sun there is light and heat , and moving force . so that man is both the beholder and the glass ; the reader and the book : he is the index of the godhead to himself : yea , partly of the trinity in vnity : of which saith august . de trinit . lib. . [ nec periculosius alicubi erratur , nec laboriosius aliquid quaritur ▪ nec fructuosius invenitur , quam trinitas . we need not say , who shall go up into heaven : saith seneca himself by the light of nature , prope deus est ; tecum est : intus est ; sacer intra nos spiritus ; sed & bonorum malorumque nostrorum observator & custos : hic prout à nobis tractatur , ita nos tractat ipse : bonus vir sine deo nemo est . ] god is nigh us ; with us ; within us ; a holy spirit resideth within us ; ●he observer of our evil and good , and our ●●eserver : he useth us as he is used by us : ●o good man is without god. ] saith august . 〈◊〉 deus est in seipso sicut α & ω : in mundo ●●cut rector & author : in angelis sicut sapor ● decor : in ecclesia sicut paterfamilias in ●omo : in animo sicut sponsus in thalamo : 〈◊〉 justis sicut adjutor & protector : in reprobis , ●●cut pavor & horror . ] god is in himself as ●he alpha and omega ; in the world as its ●overnor and author : in angels as their ●weetness and comeliness : in the church as ●he master of the family in his house : in the ●●ul , as the bridegroom in his bed-chamber : 〈◊〉 the righteous , as their helper and prote●●or , &c. ] and as all declareth him , so all ●hould praise him : hunc itaque mens diligat , ●●ngua canat , manus scribat atque in his san●tis studiis fidelis animus se exerceat . aug. ] let the mind be exercised in loving him , ●he tongue in singing him , the hand in wri●ing him ; let these holy studies be the be●●evers work . ] . he that knoweth himself , may certain●● know , that there is another life of happi●ess or misery for man to live , when this 〈◊〉 ended . for he must needs know that his ●oul is capable of a spiritual and glorious ●elicity with god , and of immaterial objects and that time is as nothing to it , and transitory creatures afford it no satisfaction or rest : and that the hopes and fears of the life to come , are the divine engines by which the moral government of the world is carryed on ; and that the very nature of man is such , as that without such apprehensions , hopes and fears , he could not in a connaturall way be governed , and brought unto the end to which his nature is enclined and adapted ; but the world would be as a wilderness , and men as bruits . and he may well know that god made not such faculties in vain , nor suited them to an end which cannot be attained , nor to a work which would prove but their trouble and deceit : he may be sure that a meer probability or possibility of an everlasting life , should engage a reasonable creature in all possible diligence in piety & righteousness & charity to attaine it : and so religion and holy endeavours , are become the duty of man as man ; there being few such infidels or atheists to be found on earth , as dare say , they are sure there 's no other life for man. and doubtless whatsoever is by nature and reason made mans duty , is not delusory and vain : nor is it reasonable to think that falshood , frustration and deceit , are the ordinary way by which mankind is governed by the most wise and holy god. so that the end of man may be clearly gathered from his nature : forasmuch as god doth certainly suit his workes unto their proper use and ends . it is therefore the ignorance of our selves that makes men question the immortality of soules : and i may adde , it is the ignorance of the nature of conscience , and of all morality , and of the reason of iustice among men , that makes men doubt of the discriminating iustice of the lord , which is hereafter to be manifested . . did men know themselves , they would better know the evill and odiousness of sin . as poverty and sickness are better known by feeling then by hearesay : so also is sin . to hear a discourse or read ● booke of the nature , prognosticks and cure of the plague , consump●ion , or dro●sie , doth little affect us , while we seem ●o be sound and safe our selves : but when we find the maladie in our flesh , ●nd perceive the danger , we have then ●nother manner of knowledge of it . did ●ou but see and feele sin as it is in your ●earts and lives , as oft as you read and ●eare of it in the law of god , i dare say sin would not seeme a jesting matter , not would those be censured as too precise , that are carefull to avoid it , any more then they that are carefull to avoid infectious diseases , or crimes against the lawes of man , that hazzard their temporall felicity or lives . . it s want of self-aquaintance that keepes the soule from kindly humiliation : that men are insensible of their spirituall calamityes , and lie under a load of unpardoned sin and gods displeasure , and never feele it , nor loath themselves for all the abominations of their hearts and lives , nor make complaint to god or man with any seriousness and sense . how many hearts would be filled with wholsome griefe and care , that now are careless and almost past feeling ? and how many eyes would stream forth teares that now are dry , if men were but truly acquainted with themselves ? it is self-knowledge that causeth the solid peace and joy of a believer : as conscious of that grace that warranteth his peace and joy . but it is self-deceit and ignorance that quieteth the presumptuous , that walke as carelesly , and sleep as quietly , and blesse themselves from hell as confidently when it is ready to devoure them , as if the bitterness of death were past , and hypocrisy would never be discoverred . . it is unacquaintednes with themselves that makes christ so undervalued by the unhumbled world : that his name is reverenced but his office and saving grace are disregarded . men could not set so light by the physicion , that felt their sicknes , and understood their danger . were you sensible that you are under the wrath of god , and shall shortly and certainly be in hell , if a christ received by a hearty working , purifying faith , do not deliver you , i dare say , you would have more serious , savory thoughts of christ , more yearnings after him , more fervent prayers for his healing grace , and sweet remembrance of his love and merits , example , doctrine and inestimable benefits , then lifeless hypocrites ever were acquainted with . imagine with what desires and expectations the diseased , blind and lame cryed after him for healing to their bodies , when he was on earth . and would you not more highly value him , more importunately solicite him for your soules , if you knew your selves ? . it is unacquaintednes with themselves that makes men think so unworthily of a holy heavenly conversation ; and that possesseth them with foolish prejudice against the holy care and diligence of believers : did men but value their immortall souls , as reason itself requireth them to do , is it possible they should venture them so easily upon everlasting misery , and account it unnecessary strictnes in them that dare not be as desperately venturous as they , but fly from sin , and fear the threatnings of the lord ? did men but consideratly understand the worth and concernment of their souls , is it possible they should hazard them for a thing of nought , and set them at saile for the favor of superiors , or the transitory pleasures and honours of the world ? could they thinke the greatest care and labour of so short a life to be too much for the securing of their salvation ? could they think so many studious carefull dayes , and so much toil to be but meet and necessary for their bodyes ; and yet think all too much that 's done , for their immortall souls ? did men but practically know that they are the subjects of the god of heaven , they durst not think the diligent obeying him to be a needless thing , when they like that child or servant best , that is most willing and diligent in their service . alas were men but acquainted with their weakness , and sinfull failings when they have done their best , and how much short the hoylest persons do come of what they are obliged to by the lawes and mercies of the lord , they durst not make a scorn of diligence , nor hate or blame men for endeavouring to be better , that are sure at best they shall be too bad . when the worst of men , that are themselves the greatest neglecters of god and their salvation , shall cry out against a holy life and making so much a do for heaven , ( as if a man that lyeth in bed should cry out against working too much or going too fast ) this shewes mens strangeness to themselves . did the careless world but know themselves , and see where they stand , and what 's before them , and how much lyeth on this inch of time ; did they but know the nature and employment of a soul , and why their creator did place them for a little while in flesh , and whither they must goe when time is ended , you should then see them in that serious frame themselves which formerly they dislikt in others : and they would then confess that if any thing in the world deserved seriousness and diligence , it is the pleasing of god , and the saving of our souls . . it is for want of acquaintance with themselves , that men are so deceived by the vanityes of the world : that they are drowned in the love of pleasures and sensuall delights : that they are so greedy for riches , and so desirous to be higher then those about them , and to wast their dayes in the pursuit of that which will not help them in the houre of their extremity . did the voluptuous sensualist know aright that he is a man , he would not take up with the pleasures and felicity of a bruit ; nor enslave his reason to the violence of his appetite . he would know that there are higher pleasures which beseem a man : even those that consist in the well being and integrity of the soule , in peace of conscience , in the favour of god , and communion with him in the spirit , and in a holy life , and in the fore-thoughts and hopes of endless glory . did the covetous worldling know himself , he would know that it must be another kind of riches , that must satisfie his soul , and that he hath wants of another nature to be supplied ; and that it more concernneth him to lay up a treasure in heaven , and think where he must dwell for ever , then to accommodate his perishing flesh , and make provision with so much a doe , for a life that posteth away while he is providing for it : he would rather make him friends with the mammon of unrighteousness , and lay up a foundation for the time to come , and labour for the food that never perisheth , then to make such a stir for that which will serve him so little a while : that so he might hear , [ well done thou good and faithfull servant , &c. ] rather then [ thou foole this night thy soul shall be required of thee : then whose shall those things be which thou hast provided . ] self-knowledge would teach ambitious men , to prefer the calmest safest station , before the highest ; and to seek first the kingdom of god and its righteousness , and to please him most carefully that hath the keyes of heaven and hell : and to be content with food and rayment in the way , while they are ambitious of a higher glory . it would tell them , that , so dark and fraile a creature should be more solicitous to obey then to have dominion ; and that large possessions are not the most congruous or desireable passage , to a narrow grave ; and that it is the highest dignity to be an heire of heaven . would men but spend some houres time , in the study of themselves and seriously consider what it is to be a man , a sinner , a passenger to an endless life , an expectant of so great a change , and withall to be a profest believer , what a turne would it make in the cares , and the desires , and conversations of the most ? o amatores mundi ( inquit angust . ) cujus rei gratia militatis ? — ibi quid nisi fragile plenum periculis ? et per qu●t pericula pervenitur ad majus periculum ? percant haec omnia , et dimittamus haec vana et inania , conferamus nos ad solam inquisitionem eorum quae finem non habeant . ] i. e. what strive you for , o worldings ? what 's here but a brittle glass full of dangers ? and by how many dangers must you come to greater dangers ? away with these vanities and toyes , and let us set our selves to seek the things that have no end ] . it is for want of self-acquaintance that any man is proud. did men considerately know what they are , how quickly would it bring them low ? would corruptible flesh that must shortly turne to loathsome rottenness , be stout and lordly and look so high and set forth it self in gawdy ornaments , if men did not forget themselves ? alas , the way forgets the end : the outward bravery forgets the dirt and filth within : the stage forgetteth the undressing roome . did rulers behave themselves as those that are subjects to the lord of all , and have the greatest need to feare his judgment , and prepare for their account : did great ones live as men that know that rich and poore are equall with the lord , who respects not persons ; and that they must speedily be levelled with the lowest , and their dust be mixed with the common earth ; what an alteration would it make in their deportment and affaires ? and what a mercy would it prove to their inferiours and themselves ? if men that swell with pride of parts , and overvalue their knowledge , wit or elocution , did know how little indeed they know , and how much they are ignorant of , it would much abate their pride and confidence . the more men know indeed , the more they know to humble them . it is the novices that being lifted up with pride do fall into the condemnation of the devill . tim. . . they would loath themselves if they knew themselves . . it is self-ignorance that makes men rush upon temptations , and choose them , when they customarily pray against them . did you know what tinder or gunpowder lodgeth in your natures , you would guard your eyes and eares and appetites and be afraid of the least spark : you would not be indifferent as to your company nor chuse a life of danger to your souls , for the pleasing of your flesh ; to live among the snares of honour or beauty and bravery , or sensuall delights : you would not willfully draw so neare the brinke of hell , nor be nibbling at the bait , nor looking on the forbidden fruit , nor dallying with allurements , nor hearkening to the deceiver , or to his messengers . it is ignorance of the weakness and badness of your hearts , that maketh you so confident of your selves , as to think that you can heare any thing , and see any thing , and approach the snare , and treat with the deceiver , without any danger , self-acquaintance would cause more feare and self-suspicions . if you should scape well a while in your self-chosen dangers , you may catch that at last that may prove your wo. nemo sese tuto periculis offerre tam crebro potest . quem saepe transit casus , aliquando invenit . seneca . temptation puts you on a combate with the powers of earth , and flesh and hell ! and is toyl and danger your delight ? nunquam periculum sine periculo vincitur ] saith seneca : danger is never overcome without danger ; it s necessary valour to charge through all , which you are in : but its temerarious foolhardiness to seek for danger , and invite such enemies when we are so weak : saith augustin ; nemo sibi proponat & dicat , habere volo quod vincam : hoc est , dicere , vivere desidero & volo sub ruina . ] goliah's [ give me man to fight with , ] is a prognostick of no good success . rather foresee all your dangers to avoid them . understand where each temptation lieth , that you may go another way , if possible . castitas periclitatur in deliciis ; humilitas in divitiis ; pietas in negotiis ; veritas in multiloqiuo ; charitas in hoc mundo . ] saith bern. [ chastity is endangered in delights : humility in riches ; piety in businesses ; truth in too much talk ; and charity in this world . ] alas did we but think what temptations did with a noah , a lot , a david , a solomon , a peter ; we would be afraid of the enemy & weapon that such worthies have been so wounded by , and of the quicksands where they have so dangerously fallen . when satan durst assault the lord himself ; what hope will he have of such as we ? when we consider the millions that are blinded , and hardened and damned by temptations , are we in our wits if we will cast our selves into them ? [ praeceps est , qui transire contendit , ubi conspexerit alios cecidisse : et vehementer infraenis est , cui non incutitur timor alio pereunte . aug. . self-acquaintance would confute temptations , and easily resolve the case when you are tempted . did you considerately know the preciousness of your souls , and your own concernments , and where your true felicity lieth , you would abhor allurements , and encounter them with that argument of christ , mark. . , . what shall it profit a man , if he win the world and lose his soul ? or what shall a man give in exchange for his soul ? ] the fear of man would be conquered by a greater fear ; as ●he lord commandeth , luke . , . [ and i say unto you , my friends ; be not afraid of them that kill the body , and after that have no more that they can do : but i will forewarn you whom you shall fear : fear him which after he hath killed , hath power to cast into hell : yea , i say unto you : fear him . ] . it is unacquaintedness with themselves , that makes men quarrell with the word of god , rejecting it when it suits not with their deceived reason , and to be offended with his faithfull ministers , when they cross them in their opinions or ways , or deal with them with that serious plainness , as the weight of the case , and their necessity doth require . alas , sirs , if you were acquainted with your selves , you would know that the holy rule is strait , and the crookedness is in your conceits and misapprehensions ; and that your frail understandings should rather be suspected then the word of god ; and that your work is to learn and obey the law , and not to censure it , james . . and that quarrelling with the holy word which you should obey , will not excuse but aggravate your sin ; nor save you from the condemnation , but fasten it and make it greater . you would know that it is more wisdom to stoop , then to contend with god : and that it is not your physitions , nor the medicine that you should fall out with , nor desire to be delivered from , but the disease . . self-acquaintance would teach men to be charitable to others , and cure the common censoriousness , and envy , and malice of the world . hath thy neighbour some mistakes about the disputable points of doctrine , or doubtfull modes of discipline or worship ? is he for the opinion , or form , or policy , or ceremony , which thou dislikest ? or is he against them when thou approvest them ? or afraid to use them , when thou thinkest them laudable ? if thou know thy self , thou darest not break charity or peace for this . thou darest not censure or despise him : but wilt remember the frailty of thy own understanding , which is not infallible in matters of this rank ; and in many things is certainly mistaken , and needs forbearance as well as he . thou wouldst be afraid of inviting god or man to condemn thy self , by thy condemning others ; and wouldst think with thy self , 〈◊〉 every error of no more importance in ●●rsons that hold the essentials of religion , ●●d conscionably practise what they know , ●ust go for heresie , or make men sectaries , 〈◊〉 cut them off from the favour of god , or ●●e communion of the church , or the pro●●ction of the magistrate , and subject them ●o damnation , to misery , to censures and re●roach : alas , what then must become of so ●●ail a wretch as i ? of so dark a mind , ●f so blameable a heart and life ? that am ●●ke to be mistaken in matters as great , ●here i least suspect it ? it is ignorance of ●hemselves , that makes men so easily think ●ll of their brethren , and entertain all hard ●r mis-reports of them , and look at them so ●trangely , or speak of them so contemp●uously and bitterly , and use them so uncompassionately , because they are not in ●ll things of their opinion and way . they consider not their own infirmities , and that they teach men how to use themselves . the falls of brethren would not be over-aggravated , nor be the matter of insulting or contempt , but of compassion , if men knew themselves . this is implyed in the charge of the holy ghost , gal. . , . [ brethren , if a man be overtaken in a fault , ye which are spiritual , restore such a one in the spirit of meekness , considering thy self lest thou also be tempted : bear ye one anothers burdens , and so fulfill the law of christ . ] the pharisee that seeth not the beam of mortal formality and hypocrisie in his own eye , is most censorious against the motes of tolerable particular errors in his brothers eye . none more uncharitable against the real or supposed errors or slips of serious believers , then hypocrites that have no saving serious faith and knowledge , but place their religion in opinion and outside shews , and wholly err from the path of life . . it is ignorance of themselves that makes men divide the church of christ , and pertinaciously keep open its bleeding wounds , and hinder concord , and disturb its peace . how far would self-acquaintance go to the cure of all our discords and divisions ? is it possible that the pope should take upon him the government of the antipodes , even of all the world , ( and that as to spiritual government , which requireth more personal attendance , then secular , ) if he knew himself , and consequently his natural incapacity , and the terror of his account for such an usurped charge ? self-acquaintance would depose their inquisitions , and quench their flames ; and make them know what spirit they are of , that inclineth not to save mens lives , but to destroy them , luke . , . did they know themselves , the papists durst not multiply new articles of faith , and ceremonies and depart from the ancient simplicity of the gospel , and turn the creed or scripture into all the volumes of their councils , and say , all these decrees or determinations of the church are necessary to salvation ; and so make the way of life more difficult , if not impossible ( had they indeed the keyes ) by multiplying of their supposed necessaries . did they but know themselves aright , it were impossible they should dare to pass the sentence of damnation on the far greatest part of the christian world , because they are not subject to their pretended vice-christ . durst one of the most leprous corrupted sort of christians in the world unchurch all the rest that will not be as bad as they , & condemn all other christians as heroticks for schismaticks , either for their adhering to the truth or for errors and faults , far smaller then their own ? did they know themselves and their own corruptions , they durst not thus condemn themselves , by so presumptuous and blind a condemnation of the best and greatest part of the church of christ , which is dearest to him , as purchased by his blood . if either the protestants or the greeks , or the armenians , georgians , syrians , aegyptians , or aethiopian churches , be in as bad and dangerous a case as these vsurping censurers tell the world they are , what then will become of the tyrannous , superstitious , polluted , blood-thirsty church of rome ? what is it but self-ignorance that perverteth the unsetled among us , and sends them over to the romane tents ? no man could rationally become a papist , if he knew himself . let me prove this to you in these four instances . . if he had but the knowledge of his natural senses , he could not take them to be all deceived ( and the senses of all other as well as his ) about their proper object ; and believe the priests that bread is no bread , or wine no wine , when all mens senses testifie the contrary . . some of them turn papists because they see some differences among other christians , and hear them call one another by names of contumely and reproach ▪ and therefore they think that such can 〈◊〉 no true churches of christ : but if th●● knew themselves , they would be acquainted with more culpable errors in themselves , then those for which many others are reproached ; and see how irrational a thing it is to change their religion upon the scolding words or slanders of another ; or which is worse , upon their own uncharitable censures . . some turn to the papists as apprehending their ceremonious kind of religion , to be an easier way to heaven then ours : but if they knew themselves , they would know that it is a more solid and spiritual sort of food that their nature doth require , and a more searching physick that must cure their diseases ; and that shells and chaff will not feed , but choak and starve their souls . . all that turn papists must believe , that they were unjustified and out of the catholick church before , and consequently void of ●he love of god , and special grace : for they receive it as one of the romish articles , that out of their church there is no salva●ion . but if these persons were indeed be●ore ungodly , if they knew themselves , they would find that there is a greater matter ●ecessary , then believing in the pope , and ●urning to that faction ; even to turn to god by faith in christ , without which no opinions or profession can save them . but if they had the love of god before , then they were justified and in the church before ; and therefore protestants are of the true church , and it is not confined to the roman subjects . so that if they knew this , they could not turn papists without a palpable contradiction . the papists fugitives tell us , we are us true ministers , nor our ministery effectual and blest of god. what need we more then imitate paul , when his ministery was accused , and call them to the knowledge of themselves [ examine your selves , whether ye be in the faith ? prove your selves : know ye not your own selves : how that jesus christ is in you except ye be reprobates ? ] if they were ungodly and void of the love of god , while they were under our ministry , no wonder if they turn papists : for its just with god that those that receive 〈◊〉 the love of the truth that they may be saved , be given over to strong delusions to believe a lye , ] thes . . , . but if they received themselves the love of god in our churches by our ministry , they sha●● be our witnesses against themselves . and it is others as well as papists th●● would be kept from church divisions , if they did but know themselves . church governours would be afraid of laying things unnecessary as stumbling-blocks before the weak and of laying the vnity and peace of the church upon them ; and casting out of the vineyard of the lord , and out of their communion all such as are not in such unnecessary or little things , of their opinion or way . the words of the great apostle of the gentiles , rom. . . so plainly and fully deciding this matter , would not have stood so long in the bible , as non-dicta or utterly insignificant , in the eyes of so many rulers of the churches , if they had known themselves , as having need of their brethrens charity and forbearance . [ him that is weak in the faith receive you ; but not to doubtfull disputations : for one believeth that he may eat all things ; another that is weak eateth herbs : let not him that eateth despise him that eateth not , ( much less destroy him or excommunicate him ) and let not him which eateth not , judge him that eateth : for god hath received him . who art thou that judgest another mans servant ? to his own master he standeth or falleth ; yea he shall be holden up ; for god is able to make him stand . one man esteemeth one day above another ; another esteemeth every day alike : let every man be fully perswaded in his own mind . — ver . . [ let us not therefore judge one another any more : but judge this rather that no man put a stumbling-block , or an occasion to fall in his brothers way . — ver . . for the kingdom of god is not meat and drink ; but righteousness and peace and joy in the holy ghost . . for he that in these things serveth christ , is acceptable to god and approved of men . ] chap. . . [ we then that are strong ought to bear with the infirmities of the weak , and not to please our selves ] v. . [ wherefore receive ye one another , as christ also received us to the glory of god. ] self-acquaintance would help men to understand these precepts ; and be patient with the weak when we our selves have so much weakness ; and not to vex or reject our brethren for little or unnecessary things , lest christ reject or grieve us that have greater faults . self-acquaintance also would do much to heal the dividing humour of the people : and instead of separating from all that are not of their mind , they would think themselves more unworthy of the communion of the church , then the church of theirs . self-acquaintance makes men tender and compassionate , and cureth a censorious contemptuous mind . it also silenceth passionate contentious disputes , and makes men suspicious of their own understandings , and therefore forbiddeth them intemperately to condemn dissenters . it also teacheth men to submit to the faithfull directions and conduct of their pastors ; and not to vilifie , forsake and disobey them , as if they were above them in understanding , and fitter to be guides themselves ; so that in all these respects , it is ignorance of themselves that makes men troublers of the church , and the knowledge of themselves would much remedy it . . and it is ignorance of themselves also that makes men troublers of the state. a man that doth not know himself , is unfit for all society ; if he be a ruler he will forget the common-good , and instead of clemency and justice will violently exercise an impe●ious will. if he be a subject , he will be censuring the actions of his rulers , when distance and disacquaintance makes him an ●ncompetent judge . he will think himself ●itter to rule then they , and whatever they ●o , he imagineth that he could do it better . and hence come suspitions , and murmurrings against them , and corah's censures , [ ye take too much upon you : are not all the people holy ? ] were men acquainted with themselves , their weaknesses , their concernments and their duties , they would rather enquire whether they obey well , then whether their superiours rule well ; and would think the lowest place to be most suitable to them ; and would quiet themselves in the discharge of their own duty , making supplications , prayers , intercessions , and thanksgiving for all men ; for kings , and for all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty ; for this is good and acceptable in the sight of god our saviour . ] tim. . , , . it would quiet all the seditions , and tumults of the world , if men were well acquainted with themselves . i confess , seditions seem to rise from a too great knowledge and regard of our selves , and of our own commodity . aliquid commune tuum facere , est seditionis & discordiae principium ; to appropriate common benefits to our selves , is the spring of discord and sedition . but here as in other things self-seeking cometh from self-ignorance , and tendeth to self-deceit and disap●ointment . the end of contendings answer ●ot the promises , that selfishness and passion ●ake men in the beginnings . si aeterna semper odia mortales agant ne caeptus unquam cedat exanimis furor . ●ed arma faelix teneat , infaelix pereat . nihil relinquent bella — seneca . and then , — en quo discordia cives perduxit miseros , en queis consevimus agros . . self-acquaintance would end abundance of controversies , and very much help ●en to discern the truth . in the controversie of freewill or humane power ; to know our selves as we are men , would be to know that we have the natural power and freedom consisting in the self-determining faculty and principle . to know our selves as sinfull , would certifie us how much we want of the morall power which consisteth in right inclinations , and the moral liberty from vitious dispositions and habits . would time permit , i might shew it in the instances of original corruption , of the nature of grace , of merit , of the cause of sin , and many other controversies , how much error is promoted by the ignorance of our selves . . self-acquaintance maketh men both just and mercifull . one cannot be so much as a good neighbour without it ; not yet a faithfull friend . it will teach you to put up injuries , and to forgive ; as remembring that you are like to be injurious to others , and certainly are daily so to god ; and that it is no great fault that 's done against such poor unworthy persons as our selves ( if it had no higher a respect then as to us . ) it is such only that [ with all lowliness , and meekness , and long-suffering forbear one another in love ] ephes . . . & [ recompense to no man evil for evil ] rom. . . & [ be not overcome of evil , but overcome evil with good ] ver . . he that is drawn to passion and revenge , is overcome , when he seems to overcome by that revenge . it teacheth us to forgive , to know that much is forgiven us by christ , or at least , what need we have of such forgiveness . eph. . , . [ let all bitterness and wrath and anger and clamor and evil speaking be put away from you with all malice : and be ye kind one to another , tender hearted , forgiving one another , even as god for christs sake , hath forgiven you . ] o that this lesson were well learnt . . self-acquaintance will teach us the right estimate of all our mercyes : when we ●●ow how unworthy we are of the least ; ●●d what it is we principally need ; it will ●●ach us thanskfulness for all ; and teach 〈◊〉 which of our mercies to prefer . men ●●ow not themselves , and their own ne●●ssities ; and therefore they slight their ●●iefest mercies , accounting them burdens ; ●●d are unthankfull for the rest . . self-acquaintance is necessary to the 〈◊〉 peace and comfort of the soul . securi●● and stupidity may quiet the ungodly for a ●hile , and self-flattery may deceive ●●e hypocrite into a dream of heaven . ●ut he that will have a durable joy , ●ust find some matter of joy within ●im , as the effects and evidence of the love of ●od , and the prognosticks of his endless love : ●o know what christ hath suffered , and ●one , and merited , and promised , is to ●now the general and principal ground of ●ur rejoycing ; but something is wanting to ●ake it peace and joy to us , till we find the ●ruits of his spirit within us , without which ●o man can be his , rom. . . gal. . , ● , , , . [ if a man think himself 〈◊〉 be something when he is nothing , he de●eiveth himself ; but let every man prove ●is own work , and then shall he have rejoycing 〈◊〉 himself alone , and not in another . ] gal. , , . the seal and witness and beginnings of life , must be within you , if you will know that you are the heirs of life ▪ . self-ignorance causeth men 〈◊〉 misinterpret and repine at the providence o● god , and to be froward under his mo●● righteous judgements : because men know not what they have deserved , or what they are , and what is good for them ; therefore they know not the reason and intent of providence : and therefore they quarrell with their maker , and murmur as if he did them wrong . when self acquintance would teach them to justifie god in all his dealings , and resolve the blame of all into themselves . the nature of man doth tea●● all the world , when any hurt is do●● to societyes or persons , to enquire by whose will as well as by whose hands , it was perpetrated ; and to resolve 〈◊〉 the crimes that are committed in the world unto the will of man , and there to leave the guilt and blame , and not to excuse the malefactors upon any pretense of the concurse , or predetermination of the first o● any superior cause : and to justifie the judge and executioner that takes away mens lives , or their estates ; as long 〈◊〉 themselves are proved to deserve it . and ●●rely the knowledge of the nature and ●ravity of man , should teach us to ●●ale as equally with god , and finally ●●solve all guilt and blame into the free ●nd vitiated will of man. humbling self-●●owledge maketh us say with job . ch . . . behold , i am vile , what shall i answer ●●ee ? i will lay my hand upon my mouth : ] ●nd when god is glorifying himself on ●ur relations or our selves by his judge●ents , it teacheth us with araon to hold ●ur peace , lev. . . and to say with ●●li , [ it is the lord ; let him do what ●●emeth him good ] sam. . . and ●ith david , . sam. . . [ if i shall ●●nd favour in the eyes of the lord he will ●ring me againe , and show me it , and his ●abitation : but if he thus say , i have no ●elight in thee ; behold here am i , let him ●o to me as seemeth good to him . ] and as ●he afflicted church mic. . . [ i will ●eare the indignation of the lord , because i ●ave sinned against him . ] even a pharaoh when affliction hath taught him a little to know himself will say [ the lord is righ●eous , and i and my people are wicked ] exod. . . when rehoboam and his princes are humbled , they say [ the lord is righteous ] . chron. . . see ezr. . . . lastly , it is for want of the kno●●ledge of ourselves , that precious time 〈◊〉 so much lost , and hastening death no 〈◊〉 prepared for . did we carry still about us th● sensible knowledge of our necessity , our mortality and the unconceiva●●● change that 's made by death , we should then live as men that are continually waiting for the coming of their lord ; and as if we still beheld our graves . for wee carry about us , that sin and frailty , such corruptible flesh , as may tell us of death as plainly as a grave or skeleton . so great so unspeakably necessary a work as the serious diligent preparatio● for our end , could not be so sottishly neglected by the ungodly , did they throughly and feelingly know what it is to be a mortall man , and what to have an immortall soule , what it is to be a sinner , and what to pass into an endless life of joy or misery . and thus i have shewed you some of the fruits , both of the knowledge and ignorance of our selves : even in our natural and morall and politicall capacityes ; ( though it be the second that is directly intended in the text , ) which may help you in the application . vse . and now i may suppose that the best of you all , the most honourable , the ●ost learned , the most religious ( of them 〈◊〉 dare affirm it ) will acknowlidge , that i want not sufficient reason to urge you , with the question in my text [ know yee ●ot your owne selves ? ] judge by the forementioned effects , whether self-acquaint●nce , even in the most weighty and ne●estary respects , be common among pro●essed christians . doth he duely know ●imself as he is a man , that doubteth of a deity whose image is his very essence , 〈◊〉 though not the morall image that must ●e produced by renewing grace ) ? or he ●hat doubteth of a particular providence , ●f which he hath daily and hourly expe●ience ? or he that doubteth of the immor●ality of his soul , or of the life to come , which is the end of his creation and en●owments , and is legibly engraven on the nature and faculties of his soul ? do they morally know themselves , that make a ●est of sin ; and make it their delight ? that ●ear it as the lightest burden , and are not so much humbled by all the distempers an● miseryes of their soules , as they would 〈◊〉 by a leprosie , an imprisonment or disgra●● that have as cold unthankfull thoughts of christ and of his grace and benefits as 〈◊〉 sicke stomack of a feast ? that complemen● with him at the doore ; but will not be perswaded to let him in ; unless he wil● come upon their termes , and will dwe●● with their unmortifyed sin , and be a servant to their flesh , and leave them their worldly prosperity and delights , and sa● them for these complements and leaving of the flesh , when sin and the world 〈◊〉 cast them off ? do those men truly know themselves that think they need not the spirit of chris● for regeneration , conversion and sanctification , nor need not a diligent holy life , nor to be halfe so carefull and serious for their salvation , as they are for a shadow of hap●piness in the world ? that would withou● entreaty bestir themselves , if their hou●● were on fire , or they were drowning 〈◊〉 the water , or were assaulted by a thi●● or enemy ; and yet think he is too troublesome and precise that intreateth them 〈◊〉 bestir themselves for heaven , and 〈◊〉 quit themselves like men for their salva●●●on , and to look about them and spare no pains , for the escaping everlasting misery ; when this is the time ; the only time , when all this must be done , or they are utterly undone for ever . do they know themselves , and what they want , and what indeed would do them good , that itch after sensuall beastiall delights , and glut their flesh , and please their appetites and lusts , and wast their time in needless sports and long for honour and greatness in the world , and study for preferment more then for salvation , and think they can never stand too high nor have too much ; as if it were so desireable to fall from the highest pinacle , or to dye forsaken by that , for which they ●orsook the lord. do our feathred , powdered , gawdy gal●ants , or our frizled , spotted , wanton dames , ●nderstand what it is that they are so proud ●f , or do so carefully trim up and a●orn ? do they know what flesh is , as ●hey would do , if they saw the comlyest ●f their companions , when hee hath layn 〈◊〉 month or twelvemonth in the grave ; do ●hey know what sin is , as a sight of hell ●ould make them know , or the true be●●efe of such a state ? if they did , they would think that another garb , doth better beseem such miserable sinners ; and that persons in their case have something els to mind and do , then toyishly to spruce up themselves , like handsome pictures for men to look upon ; and something els to spend their hours in , then dalliance and complements and unnecessary ornaments ; and that the amiable and honourable beauty , and comliness , and worth consisteth in the holy image of god , the wisdom and heavenly endowments of the soul , and in a heavenly , charitable , righteous conversation , and good works ; and not in a curious dress or gawdy attire , which a foole may wear as well as a wise man , and a carkass as well as a living man , and a dives that must lie in hell , when a lazarus may lie in sores and rags . do they know themselves , that fear no snares , but chuse the life of greatest temptations and danger to their souls ; because it is highest or hath most provision for the flesh ? and that think they can keep in their candle in the greate●● storms , and in any company maintain their innocency ? and yet cannot understand so much of the will of god ▪ nor of their own interest and necessity and danger , as to resist a temptation when it comes , though it offer them but the most inconsiderable trifle , or the most sordid and unmanly lust . do they know themselves , that are prying into unrevealed things , and will be wise , in matters of theology above what is written ? that dare set their shallow brains , and dark unfurnished understandings , against the infallible word of god ; and question the truth of it , because it fuiteth not with their lame and carnall apprehensions ; or because they cannot reconcile what seemeth to them to be contradiction : nor answer the objection of every bold and ignorant infidell : in a word , when god must not be god unless he please them , nor his word be true unless it be all within the reach of them , that never imployed the time and study to understand it , as they do to understand the books that teach them languages , arts , and sciences , and treat of lower things . and when scripture truth must be called in question , as oft as an ignorant eye shall read it , or an unlearned graceless person misunderstand it : when offenders that should bewail and reform their own transgressions of the law shall turn their accusations against the law and call it too precise or strict , and believe and practise no more then stands with their obedience to the law of sin , and will quarrell with god , when they should humbly learn , and carefully obey him : and despise a life of holy obedience in stead of practising it ; and in effect behave themselves as if they were fitter to rule themselves and the world , then god is ; and as if it were not god but they , that should give the law and be the judge ; and god were the subject , and man were god. do you think that sinfull creeping worms , that stand so near the grave and hell do know themselves , when they think or speak or live at such rates , and according to such unreasonable arrogancie ? do they know themselves , that reproach their brethren for humane frailties , and difference of opinion in modes and circumstances , and errors smaller then their own ? and that by calling all men hereticks , sectaries , or shismaticks that differ from them , do tempt men to turn infidells or papists , and to take us all for such as we account each other ? and that instead of receiving the weak in faith whom god receiveth , will rather cast out the faithfullest laborers , and cut off christs living members from his church , then forbear the imposing of unnecessary things ? i dare say , were it not for unacquaintedness with our brethren and our selves , we should put those in our bosomes as the beloved of the lord , that now we load with censures and titles of reproach : and the restoring of our charity would be the restoring of our vnity . if blind men would make lawes for the banishment of all that cannot read the smallest characters , you would say , they had forgot themselves . nay when men turne papists or separatists and fly from our churches , to shun those that perhaps are better then themselves , and to get far enough from the smaller faults of others , while they carry with them far greater of their own : when people are apter to accuse the church then themselves , and say the church is unworthy of their communion rather then that they are unworthy the communion of the the church , and think no room in the house of god is clean and good enough for them , while they overlook their owne uncleanness ; when men endure an hundred calumnies to be spoken of their brethren , better then a plain reprehension to themselves ; as if their persons only would render their actions justifyable , and the reprover culpable ; judge whether these men are well acquainted with themselves . what should we go further in the search ; when in all ages and countries of the world the unmercifullness of the rich , the murmuring of the poor , the hard usage by superiors , the disobedience of inferiors , the commotions of the state , the wars and rebellions that disquiet the world , the cruelty covered with pretenses of religion , the unthankfullness for mercyes , the murmuring under afflictions , too openly declare that most men have little knowledge of themselves , to conclude , when we see that none are more self-accusing and complaining then the most sincere , and none more self-justifying and confident then the ungodly careless souls , that none walk more heavily then many of the heirs of life , and none are merrier then many that must lie in hell for ever : that all that a minister can say , will not convince many upright ones of their integrity , nor any skill or industry or interest suffice to convince most wicked men that they are wicked ; nor if our lives lay on it , we cannot make them see the necessity of conversion , nor know their misery till feeling tell them it is now too late : when so many walke sadly and lamentingly to heaven ; and so many goe fearlesly and presumptuously to hell , and will not believe it till they are there ; by all this judge , what work self-ignorance maketh in the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is many a mans motto , that is a stranger to himself . as the house may be dark within that hath the sign of the sun hanging at the door . multi humilitatis umbram , pauci veritatem sectantur , saith hieron . a blind man may commend the sun , and dispute of light. a man may discourse of a country that he knoweth not . it s easy to say , men should know themselves and out of the book or brain to speak of the matters of the heart : but indeed to know ourselves as men , as sinners , as christians , is a work of greater difficulty , and such as few are well acquainted with : shall i go a little further in the discovery of it ? . whence is it that most are so unhumbled ; so great and good in their own esteem ; so strange to true contrition and self-abhorrence ; but that they are voluntary strangers to themselves ? to loath themselves for sin , to be little in their own eyes , to come to christ as little children , is the case of all that know themselves aright , ezek. . . & . . math. . , . . sam. . . and christ made himself of no reputation , but took upon him the form of a servant , and set us pattern of the most wonderfull humiliation that ever was performed , to convince us of the necessity of it , that have sin to humble us , when he had none . phil. . , , , . learn of me ; for i am meek and lowly , matthew . . and one would think , it were a lesson easily learnt by such as we that carry about us within and without , so much sensible matter of humiliation . saith augustin de verb. dei. [ discite à me , non mundum fabricare , non cuncta visibilia & invisibilia creare , non miracula facere , et mortuos suscitare , sed quoniam mitis sum , & humilis corde ] had christ bid us learn of him to make a world , to raise the dead , and work miracles , the lesson had been strange : but to be meek and lowly is so suitable to our low condition , that if we knew ourselves we could not be otherwise . to be holy without humility , is to be a man without the essentialls of nature , or ●o build without a foundation [ quisine hu●ilitate virtutes congregat , quasi in ventum ●●iverem portat ] saith greg. in psal . . ●oenit : it is but carrying dust into the wind , to ●ink to gather commendable qualities without ●umility . it is the contrite heart that is the ha●●tation and delight of god on earth ; the ●cceptable sacrifice ; isa . . . & . . psal . ● . . tanto quis vilior deo , quanto pre●osior sibi : tanto preciosior deo , quanto ●●opter eum vilior est sibi ] saith greg. mor. 〈◊〉 that humbleth himself shall be exalted , and 〈◊〉 that exalteth himself shall be brought 〈◊〉 . we must not overvalue our selves , 〈◊〉 we would have god esteem us , we must be 〈◊〉 and loathed either in his eyes or our 〈◊〉 . [ solet esse specificum electorum , saith ●reg . mor. quod de se semper sentiunt infra ●àm sunt , it is specificall to the elect to ●ink meanlyer of themselves then they are ▪ ●●cta facere , & inutiles se reputare , as ber●●rd speaks . but i urge you not to err in ●ur humility , nor humilitatis causâ men●i , as august . it were low enough , if we ●ere as low , in our own esteem , as we are deed : which self-acquaintance must pro●●re . quanto quis minus se videt , tanto ●nus sibi displicet ; saith greg. et quanto ●●joris gratiae lumen percipit , tanto magis reprehensiblem se esse cognoscit ] he is lea●● displeased with himself , that least knoweth himself : and he that hath the greatest ligh● of grace , perceiveth most in himself to be reprehended . illumination is the first part of conversion , and of the new creature : an● self-discovery is not the least part of ilumination . there can be no salvation without it , because no humiliation ▪ saith bernard in canti● ▪ [ scio neminem absque sui cognitione salvari , ● qua nimirum mater salutis humilitas orit● , & timor domini . ] but how rare this is , let experience determine : to have a poor habitation , ● poore attire , and perhaps of choice ( though that 's not usuall ) is much more comm●● then a humble soul , [ sed tumet animus , 〈◊〉 squallore habitus , ut hier. ] & multo 〈◊〉 deformior est superbia , quae latet sub 〈◊〉 busdam signis humilitatis , inquit idem , it 〈◊〉 the most ill favoured pride , that stea●● some rags of humility to hide its sham● and saith hierom truly [ plus est ani●● de posuisse quam cultum : difficilius arrog●●tia quam auro caremus , autgemmis , its easy●● to change our clothing then our mind , 〈◊〉 to put off a gawdy habit then our self fl●●tering tumifyed hearts . many a one 〈◊〉 live quietly without gold rings and jewel● ●r sumptuous houses and attendance , that ●annot live quietly without the esteem and ●pplause of men , nor endure to be accounted ●s indeed he is . saith ambrose , qui pauper●ate contentus est , non est contentus injuria . — et qui potest administrationes contem●ere , dolet sibi aliquem honorificentia esse prae●●tum . ] o therefore as you would escape divine ●ontempt and the most desperate precipitati●n , know your selves . for that which cast ●ngells out of heaven , will keep you out , if 〈◊〉 prevail . as hugo acutely saith , superbia in ●●aelo nata est , sed immemor qua via inde ●ecidit , illuc postea redire non potuit ] pride ●as bred in heaven ( no otherwise then as ●eath , in life , ) but can never hit the way ●hither again , from whence it fell . open ●he windows of our breast to the gospell-●●ght , to the laws conviction , to the ●●ght of reason , and then be unhumbled if ●ou can . [ quare enim superbit cinis & tre●a ? saith origen : oblitus quid erit , & quam ●agili vasculo contineatur , & quibus ster●ribus immersus sit , & qualia semper pur●●menta de sua carne projiciat ] nature is 〈◊〉 , but sin and wrath are the matter ●f our great humiliation , that have made 〈◊〉 miserably lower . . the abounding of hypocrisie showeth how little men are acquainted with themselves . i speak not here of that gross hypocrisie which is allwayes known to him that hath it , but of that close hypocrisie , which is a professing to be what we are not , or to believe what we believe not , or to have what we have not , or to do what we do not . what article of the faith do not most among us confidently profess ? what petition of the lords prayer will they not put up ? which of the commandements will they not profess their obedience to ? while the stream of their conversation testifieth , that in their hearts there is none of the belief , the desire , or the obedience in sincerity which they profess ▪ did they know themselves , they would be ashamed of the vanity of their profession , and of the miserable want of the things professed ; and that god who is so nigh their mouths is so far from their hearts . if you heard an illiterate man profess , that he understandeth all the languages and sciences , or a beggar boasting of his wealth , or a parrot taught to say that he is a man ; would you take any of these to be the words of one that knows himself ? quid est vita hypocrita ( inquit gregor . ) ●isi quaedam visio phantasmatis , quae hic ●stendit in imagine , quod non habet in veri●ate ? sure they are in the dark that spend ●heir days in dreaming visions : but they have ●heir eyes so much on the beholders , that ●hey have no leisure to peruse themselves : they are so carefull to be esteemed good , ●hat they are careless of being what they seem . quo magis exterius hominibus place●nt , eo se interius aspicere neg●●●unt , to●osque se in verbis prximorum 〈◊〉 , & ●anctos se esse astimant , quia 〈◊〉 haberi 〈◊〉 hominibus pensant , ut gregor . mor. especially if they practise not the vitio●● ●nclinations of their hearts , they think ●hey have not the vice they practise 〈◊〉 ●nd that the root is dead because it's winter● when it is the absence of temptations and ●ccasions , and not of vitious habits , o● ●nclinations , that smooths their lives with seeming innocencie , and keeps ●heir sins from breaking forth to their own ●r others observation . multorum , quae im●ecillia sunt , latent vitia , saith seneca ; in●●rumenta illis explicandae nequitiae desunt . ●ic tuto serpens pestifer tractatur , dum riget ●rigore ; non desunt tamen illi venena , sed ●●rpent : ita multorum crudelitas , luxuria & ambitio ] the feeble vices of many 〈…〉 there are wanting instruments of drawing forth their wickedness . so a poysonous serpen● may be safely handled , while he is 〈◊〉 with cold , and yet it is not because he hath no venome , but because it s stupifyed : so 〈◊〉 it with the cruelty , luxurie and ambiti●● of many . ] the knowledge of your selves is the bringing in of light into your soul● , which will awaken you from the hypocrites 〈◊〉 , and make such appariti●● ●●nish . come near this fire , and the paine of hypocrisie will melt away ▪ . the common impatience of plain reproof , and the love of flattery , shews us ho● much self-ignorance doth abound . mo●● men love those that have the highest estim●●tion of them , be it true or false . they 〈◊〉 seldom offended with any for overvaluing them . they desire not much to be accounted well when they are sick , nor rich when they are poor , but to be accounted wise though they are foolish , and godly whe●● they are ungodly , and honest & faithfull whe● they are deceitfull and corrupt , this is a cou●tesie that you must not deny them ▪ they take it for their due : they 'l never 〈◊〉 you hereticks for such errors as these ▪ and why is it , but because they err them●●lves , about themselves , and therefore ●ould have others do so too . nimis perverse seipsum amat , qui & ●lios vult errare , ut error suus lateat : ●ith august . he too perversly loveth him●●lf , that would have others err to hide his ●●ror . a wise man loveth himself so well , ●hat he would not be flattered into hell , ●or die as sisera or sampson , by good ●ords , as the harbingers of his wo. he ●●veth his health so well , that he thinks ●ot the sweetness or colour of the fruit , motive sufficient to encourage him to a ●●rfeit . he loveth ingenuous penitence so ●ell , that he cannot love the flatterers voice , ●hat contradicteth it . faithfull reprovers ●re the messengers of christ , that call us to ●epentance , that is , to life : vnfaithfull ●●atterers are the messengers of the devil , ●o keep us from repentance , and harden us 〈◊〉 impenitency , unto death : if we know ●ur selves , we shall know that when we ●re over-loved and over-praised as being ●ore learned , wise , or holy then we are , it 〈◊〉 not we that are loved and praised ; for ●e are not such as that love or praise ●pposeth us to be . saith august . [ vos ●●ui me multum diligitis , si talem me asseri●● , ut nunquam me in scriptis meis errasse dicatis , frustra laboratis ; non bonam 〈◊〉 sam suscepistis : facile in eo , me ipso jud●● superamini . quoniam non mihi placet , 〈◊〉 à charissimis talis esse existimor , qualis 〈◊〉 sum . profecto non me , sed pro me ali●● sub meo nomine diligunt ; si non quod sum , 〈◊〉 quod non sum diligunt . ] it pleased him 〈◊〉 to be accounted unerring in his writing● and to be taken by his friends to be 〈◊〉 he was not ; which is not to love him , 〈◊〉 another under his name . he that knowe●● himself , perceiveth how much of the commendation is his due , and how much he 〈◊〉 lay just claim to : and knoweth it is a dishonour to own the honour that is not his 〈◊〉 he loves not to be belyed by a praiser , a●● more then by a dispraiser ; lest truth a●● he be both abused . vices , like worms , a●● bred and crawl in the inward parts , 〈◊〉 seen , unfelt of him , that carrieth them abo●● him : and therefore by the sweet meats 〈◊〉 flattery and sensuality they are ignorant●● fed : but its bitter medicines that 〈◊〉 kill them : which those only will endure that know they have them , and what they are . [ lenocinantur dulcia delictis : a●st●●● vero & fortia virtutibus sunt amica . ] 〈◊〉 speak bitterly , saith the impatient sinner 〈◊〉 the plain reprover , but such are sweet 〈◊〉 excellent men that medle not with the sore . but it s bitter things that are wholsom to your souls ; that befriend your vertues ; and kill the worms of your corruption , which sweet things cherish , saith hierom in eccles . [ si cujus sermo non pungit , sed ●blectationem facit audientibus , ille sermo ●●on est sapiens , sermons not piercing , but ●leasing , are not wise . but , alas , men fol●ow the appetite of their vices , not only ●n chusing their meat , and drink and ●ompany and recreations , but also in the ●hoice of the church that they will hold ●ommunion with , and the preachers , that ●hey will hear : and they will have the ●weet , and that which their corruption lov●th , come on 't what will. [ libenter enim ●uod delectat , audimus , & offendit omne , quod ●●lumus , ] saith hierom : nay , pride hath ●ot so great dominion that flattery goeth ●r due civility ; and he is accounted cy●ical or morose that useth it not . to call ●●en as they are ( even when we have a call 〈◊〉 do it ) or to tell them of their faults ●ith necessary freedom , though with the ●reatest love and caution and deprecation 〈◊〉 offence , is a thing that most , especially ●reat ones , cannot digest : a man is sup●osed to rail , that speaketh without flattery ; and to reproach them that would save them from their sins . saith hiero● [ adeo regnat vitium adulationis , quod●● est gravissimum , quia humilitatis ac benevol●ntiae loco ducitur , ita fit ut qui adula●● nescit , aut invidus , aut superbus reputet●● ] that is , [ the vice of flattery now so reigneth and which is worst , goeth under the name of humility and good will , that he that knoweth not how to flatter , is reputed envious 〈◊〉 proud . ] indeed some men have the wit to hate a feigned hypocritical flatterer , and also modestly to take on them to disown the excessive commendations of a friend : but these mistaken friendly flatterers do seldo● displease men at the heart . [ quanqu●● respondeamus nos indignos , & calidus 〈◊〉 or a perfundat , tamen ad laudem suam ●●ma intrinsecus laetatur , hieron . ] we 〈◊〉 say we are unworthy , and modestly blush ; be within , the heart is glad at its own commendation . ] saith seneca [ cito nobis place●●●● , si invenimus , qui nos bonos viros dica●● , qui prudentes , qui sanctos : non suum modica laudatione contenti ; quicquid in 〈◊〉 adulatio sine pudore congessit , tanquam de●●tum prendimus : optimos nos esse & sanctissimos affirmantibus assentimur , cum scia●● saepe illos mentiri : ] that is , [ we soon please our selves to meet with those that call us good men , wise and holy : and we are not content with a little praise : whatever flattery heapeth on us without shame , we lay hold on it as due ; we assent to them that say we are the best and most holy , when we oft times know our selves that they lie . ] all this is for want of the true knowledge of themselves . when god hath acquainted a sinner effectually with himself , he quickly calleth himself by other names , then flatterers do : with paul he saith , [ we our selves were sometime foolish , disobedient , serving divers lusts and pleasures , tit. . . ] and act. . . that he was mad against the saints in persecuting them . he then speaks so much against himself , that if tender ministers and experienced friends , did not think better of him then he of himself , and perswade him to more confortable thoughts , he would be ready to despair , and think himself unworthy to live upon the earth . . judge also how well men know themselves , when you have observed , what different apprehensions they have , of their own faults and of other mens : and of those that are suitable to their dispositions , interests or examples , and those that are against them . they seem to judge of the actions by the persons , and not of the persons by the actions . though he be himself a sensualist , a worldling , drowned in ambition and pride , whose heart is turned away from god , and utterly strange to the mysterie of regeneration and a heavenly life , yet all this is scarce discerned by him , and is little troublesome , and less odious then the failings of another , whose heart and life is devoted unto god. the different opinions , or modes and circumstances of worship , in another that truly feareth god , is matter of their severer censures and reproach , then their own omissions , and aversness and enmity to holiness , and the dominion of their deadly sins . it seems to them more intolerable for another to pray without a book , then for themselves to pray without any serious belief , or love , or holy desire , without any feeling of their sins , or misery or wants ; that is , to pray with the lips without a heart ; to pray to god without god , even without the knowledge or love of god , and to pray without prayers . it seemed to the hypocritical pharisees , a greater crime in christ and his disciples , to violate their traditions , in not washing before they eat , to break the ceremonious rest of their sabbath by healing the diseased , or plucking ears of corn , then in themselves to hate and persecute the true believers and worshippers of god , and to kill the lord of life himself . they censured the samaritans for not worshipping at jerusalem : but censured not themselves for not worshipping god , that is a spirit , in spirit and in truth . which makes me remember the course of their successors , the ceremonious papists ; that condemn others for hereticks , and fry them in the flames , for not believing that bread is no bread , and wine is no wine , and that bread is to be adored as god ; and that the souls of dead men know the hearts of all that pray to them in the world at once ; and that the pope is the vice-christ , and soveraign of all the christians in the world ; and for reading the scriptures and praying in a known tongue , when they forbid it ; and for not observing a world of ceremonies ; when all this enmity to reason , piety , charity , humanity , all their religious tyranny , hypocrisie , and cruelty , do seem but holy zeal and laudable in themselves . to lie , dissemble , forswear , depose and murder princes , is a smaller matter to them when the pope dispenseth with it , and when it tends to the advantage of their faction , which they call the church , then to eat flesh on friday or in lent , to neglect the mass , or images , or crossing , &c. and it makes me remember bishop halls description of an hypocrite [ he turneth all gnats into camells , and cares not to undo the world for a circumstance . flesh on friday is more abominable to him , then his neighbours bed : he abhors more not to uncover at the name of jesus , then to swear by name of god , &c. ] it seems , that prelats were guilty of this in bernards dayes , who saith , [ praelati nostri calicem linquunt , & camelum deglutiunt : dum majora permittentes , minora discutiunt . optimi rerum aestimatores , qui magnum in minimis , & parvam aut nullam in maximis adhibent diligentiam . ] i. e. [ our prelats strain at a gnat , and swallow a camel , while permitting greater matters , they discuss ( or sift ) the less : excellent estimators of things indeed , that in the smallest matters imploy great diligence ; but in the greatest , little or none at all . ] and the cause of all this partiality is , that men are unacquainted with themselves . they love and cherish the same corruptions in themselves , which they should hate and reprehend in others . and saith hierom [ quomodo potest praeses ecclesiae auferre malum de medio ejus , qui in delictum simile corruerit ? aut qua libertate corripere peccantem potest , cum tacitus ipse sibi respondeat , eadem se admisisse quae corripit : ] i. e. [ how can a prelat of the church , reform the evil that is in it , that rusheth into the like offence ? or with what freedom , can he rebuke a sinner , when his conscience secretly tells him , that he hath himself committed the same faults which he reproveth ? ] would men but first be acquainted with themselves , and pass an impartial judgement on the affections and actions that are nearest them , and that most concern them , they would be more competent , and more compassionate judges of their brethren , that are now so hardly used by them . it s excellent advice that austin gives us , quum aliquem reprehendere nos necessitas coegerit , cogitemus , utrum tale sit vitium , quod nunquam habuimus ; & tunc cogitemus nos homines esse , & habere potuisse , vel quod tale habuimus & jam non habemus ; & tunc memoria tangat communis fragilitatis , ut illam correctionem non odium sed misericordia praecedat : sin autem invenerimus nos in eodem vitio esse , non objurgemus , sed ingemiscamus , & ad aequaliter deponendum invitemus . ] i. e. [ when necessity constraineth us to reprove any one , let us think whether it be such a vice as we never had our selves : and then let us think that we are men ▪ and might have had it : or if we once had such but have not now , then let the remembrance of common frailty touch us , that compassion and not hatred may lead the way to our reproof : but if we find that we have the same vice our selves , let us not chide , but groan , and move ( or desire ) that we may both equally lay it by . ] . it shews how little men know themselves , when they must needs be the rule to all other men , as far as they are able to command it ; and that in the matters that mens salvation dependeth on , and in the smallest , tender , disputable points ; and even in those things where themselves are most unfit to judge . in every controverted point of doctrine , ( though such as others have much better studied then themselves ) he that hath strength to suppress all those that differ from him , must ordinarily be the umpire ; so is it even in the modes and circumstances of worship . perhaps christ may have the honour to be called the king of the church , and the scripture have the honour to be called his laws : but indeed it is they ●hat would be the lords themselves ; and 〈◊〉 is their wills and words that must be the ●aws ; and this under pretence of sub●erving christ , and interpreting his laws ; ●hen they have talkt the utmost for coun●ils , fathers , church , tradition , it is ●hemselves that indeed must be all these ; ●or nothing but their own conceits and wills must go for the sense of decrees , or canons , fathers or tradition . even they ●hat hate the power and serious practice of religion , would fain be the rule of reli●ion to all others : and they that never ●new what it was to worship god in spi●it and truth , with delight and love and ●uitableness of soul , would needs be the rule of worship to all others , even in ●he smallest circumstances and ceremonies . and they would be the governors of the church , or the determiners of its mode of government , that never would be ●rought under the government of christ ●hemselves . if it please them better to spend ●he lords day in plays or sports , or com●lement or idleness , then in learning the will of god in his word , or worshipping ●im , and begging his mercy and salvation . ●nd seriously preparing for an endless life , they would have all others do the like . if their full souls loathe the honey comb , and they are aweary of being instructed above a● hour , or twice a day ; they would have all others forced to their measure , that they may seem as diligent as others , when others are compelled to be as negligent as they . like a queasie-stomackt lady , that ca● eat but one sllender meal a day , and therefore would have all her servants and tenants eat no more , or if they do , accuseth them of excess . if the emperor of constantinople make a law , that no subject shall be suffered in his dominions , that will not be conformable to him in time , and quality and measure , for meats and drink , and sleep , and speech , and exercise ; it would be an honourable misery , and uniform calamity and ruine to his subjects . alas , did men but know themselves , th● weakness of their understandings , the sinful byas that personal interest and carnal inclinations have set upon their wills , they would be less arrogant and more compassionate , and not think by making themselves as gods , to reduce the unavoidable diversities that will be found among mankind , 〈◊〉 a unity in conformity to their minds and wills , and that in the matters of god and of ●●lvation ; where every mans conscience 〈◊〉 is wise and faithful , will be tenacious of 〈◊〉 interest ( of god and of his soul ) ●●ch he cannot sacrifice to the will of any . 〈◊〉 be so just as not to mistake and misre●●t me in all this ; as if i pleaded for li●●tinism or disorder , or spoke against ●●vernment civil or ecclesiastical ; when 〈◊〉 only private ambition , uncharitable●●●s , and cruelty ; and papall usurpations 〈◊〉 the church and consciences of men , 〈◊〉 i am speaking of ; which men , i am 〈◊〉 , will have other thoughts of , when 〈◊〉 hath made them know themselves , then 〈◊〉 have while passion hindreth them 〈◊〉 knowing what spirit they are of : they 〈◊〉 then see , that the weak in faith should ●●ve been received ; and that catholick ●●ity is only to be founded in the uni●●rsal head , and end , and rule . . the dreadfull change that 's made upon 〈◊〉 minds , when misery or approaching death ●akes them , doth shew how little they 〈◊〉 themselves before . if they have ●●ken the true estimate of themselves in ●●eir prosperity , how come they to be so ●●ch changed in adversity ? why do they ●●gin then to cry out of their sins , and of 〈◊〉 folly of their worldliness and sensuality ; and of the vanity of the hono●● and pleasures of this life ? why do th● then begin to wish , with gripes of cons●●●ence , that they had better spent their pr●●cious time , and minded more the matte● of eternity , and taken the course as th●● did whom they once derided , as mak● more ado then needs ? why do they th● tremble under the apprehensions of th● unreadiness to die , and to appear before 〈◊〉 dreadfull god , when formerly such though did little trouble them ? now there is 〈◊〉 such sense of their sin or danger up●● their hearts . who is it now that ever he●● such lamentations and self-accusations fr●● them , as then its likely will be heard ? 〈◊〉 same man that then will wish with bal●●am , that he might die the death of the rig●●teous , and that his latter end might be as 〈◊〉 will now despise and grieve the righteo●● ▪ the same man that then will passionate wish that he had spent his days in 〈◊〉 preparations for his change , and lived 〈◊〉 strictly as the best about him , is now 〈◊〉 much of another mind , that he percei●● no need of all this diligence ; but thi●● it is humorous or timerous superstition , 〈◊〉 at least that he may do well enough 〈◊〉 out it . the same man that will th●● 〈◊〉 [ mercy , mercy , o mercy lord , to a ●●●arting soul , that 's loaden with sin , and ●●mbleth under the fear of thy judgement , ] 〈◊〉 now perhaps an enemy to serious earnest ●●ayer , and hates the families and persons ●●at most use it ; or at least is prayerless , 〈◊〉 cold and dull himself in his desires , and 〈◊〉 shut up all with a few careless custo●●ry words , and feel no pinching necessity 〈◊〉 awaken him , importunately to cry and ●●ve with god. doth not all this shew 〈◊〉 men are befooled by prosperity , and 〈◊〉 acquainted with themselves , till danger or ●●●amity call them to the bar , and force ●●em better to know themselves ? your mutability proveth your ignorance ●●d mistakes . if indeed your case be now 〈◊〉 good as your present confidence or se●●rity do import , lament it not in your ●●versity : fear it not when death is cal●●●g you to the bar of the impartial judge ! 〈◊〉 not out then of your ungodliness and ●●suality : of your trifling hypocrisie , ●●ur sleight contemptuous thoughts of ●od , and of your casting away your hopes 〈◊〉 heaven , by wilfull negligence and de●●es ! if you are sure that you are now in ●●e right , and diligent serious believers in ●●e wrong , then stand to it before the lord : set a good face on your cause if it be good be not down in the mouth when it is tri●● god will do you no wong : if your 〈◊〉 be good , he will surely justifie you , 〈◊〉 will not mar it : wish not to dye the dea●● of the righteous : say not to them , g●●● us of your oyl , for our lamps are gone ou● ▪ mat. . . if all their care , and love 〈◊〉 labour , in seeking first the kingdom of g●● and its righteousness , be a needless thing wish not for it in your extremity , but 〈◊〉 it needless then . if fervent prayer may b● spared now , while prayer may be heard , 〈◊〉 a few lifeless words that you have learn● by rote may serve the turn , then call 〈◊〉 on god when answering is past , seek him not when he will not be found , prov. ● , . when your fear cometh as desolation , and your destruction as a whirlwind● when distress and anguish come upon you . ] cry not [ lord , lord open unto us ] whe● the door is shut . matth. . , . 〈◊〉 them not [ foolish ] then that slept , b●● them that watcht , if christ was mistaken ▪ and you are in the right , matth. . , & prov. . . o sirs , stand but at the bed-side of one of these ungodly careless men , and hea● what he saith of his former life , of his ap●roaching change , of a holy or a carnal ●ourse , whether a heavenly or worldly life 〈◊〉 better , ( unless god have left him to that ●eplorate stupidity , which an hours time will put an end to ) hearken then whether ●e think that god or the world , heaven or ●arth , soul or body be more worthy of ●ans chiefest care and diligence ; and then ●udge whether such men did know themselves ●n their health and pride , when all this talk would have been derided by them as too pre●ise , and such a life accounted over-strict and ●eedless , as then they are approving and wish●ng they had lived : when that minister or ●riend should have once been taken for ●ensorious , abusive , self-conceited and unsufferable , that would have talkt of them ●n that language as when death approacheth , they talk of themselves ; or would have spoke as plainly , and hardly of them , as they will then do of themselves . doth ●ot this mutability shew how few men now have a true knowledge of themselves ? what is the repentance of the living , and the desperation of the damned , but a declaration that the persons repenting and despairing , were unacquainted with themselves before ? indeed the erroneous despair of men while grace is offered them , comes from ignorance of the mercy of god , and willingness of christ to receive all that ar● willing to return : but yet the sense of sin and misery , that occasioneth this erroneous despair , doth shew that men were before erroneous in their presumption and self-esteem . saith bernard in cant. [ vtraq●● cognitio , dei scilicet & tui , tibi necessari● est ad salutem , quia sicut ex notitia tui venit in te timor dei , atque ex dei notitia itidem amor ; sic è contra , de ignorantia 〈◊〉 superbia , ac de dei ignorantia venit desperatio ] that is , [ both the knowledge of god and of thy self is necessary to salvation ▪ because as from the knowledge of thy self , the fear of god cometh into thee , and love from the knowledge of god : so on the contrary from the ignorance of thy self cometh pride , and from the ignorance of god comes desperation . ] quid est sapientia ( inquit seneca ? ) semper idem velle , & idem nolle●● at non potest idem semper placere nisi rectum ] wisdom appeareth in alwayes willing ▪ and alwayes nilling the same thing : but its only right and good that can alwayes please . poor men that must confess their sin and misery at last , would shew a more seasonable acquaintance with themselves , if they would do it now , and say with the prodigal , [ i will go to my father and say to him , father i have sinned against heaven and before thee , and am no more worthy to be called thy son . ] in time this knowledge , & confession may be saving . even a seneca could say , without the scripture [ initium est salutis , notitia peccati ; nam qui peccare se nescit , corrigi non vult . ideo quantum potes , teipsum argue . inquire in te : accusatoris primū partibus fungere ; deinde judicis ; novissime deprecatoris . ] i. e. [ the knowledge of sin , is the beginning of recovery ( or health : ) for he that knows not that he sinneth , will not be corrected . reprehend thy self therefore as much as thou canst . inquire into thy self : first play the part of an accuser , then of a judge : and lastly of one that asketh pardon . ] it is not because men are innocent or safe , that we now hear so little confession or complaint : but because they are sinfull and miserable in so great a measure , as not to know or feel it : [ quare vitia ●ua nemo confitetur ( inquit seneca ? ) quia ●tiam nunc in illis est . somnium narra●e , vigilantis est ; & vitia sua confiteri , ●anitatis judicium est . ] i. e. [ why doth no ●an confess his vices ? because he is yet in ●hem . to tell his dreams is the part of a ●an that is awake : and to confess his faults , is a sign of health . ] if you call a poor man rich , or a deformed person beautifull , or a vile ungodly person vertuous , or an ignorant barbarian learned , will not the hearers think , you do not know them ? and how should they think better of your knowledge of your selves , if any of you that are yet in the flesh , will say you are spiritual ? and those that hate the holiness , and justice , and government of god , will say they love him ? or those that are in a state of enmity to god , and are as near to hell , as the execution is to the sentence of the law , will perswade themselves and others , that they are the members of christ , the children of god , and the heirs of heaven ? and take it ill of any that would question it , though only to perswade them to make it sure , and to take heed what they trust to , when endless joy or misery must be the issue ? . doth it not manifest how little men know themselves , when in every suffering that befals them , they overlook the cause of all within them , and fall upon others , or quarrel with every thing that standeth in their way . their contempt of god doth cast them into some affliction , and they quarrel with the instruments , and medle not with the mortall cause at home . their sin finds them out , and testifieth against them ; and they are angry with the ●od , and repine at providence , as if god himself were more to be suspected of the cause then they . yea , it is become with many a serious doubt , whether god doth not necessitate them to sin ; and , whether they omit not duty meerly because he will not give them power to perform it ; and , whether their sin be any other then a relation unavoidably resulting from a foundation laid by the hand of god himself . do men know themselves , that will sooner suspect and blame the most righteous , holy god , then their own unrighteous carnal hearts ? man drinketh up iniquity like water ; but there is no unrighteousnes with god. saith innocent , [ conceptus est homo in foetore luxuria , quódque deterius est , in labe peccati ; natus ad laborem , timorem , dolorem , &c. agit prava , quibus offendit deum ; offendit proximum ; offendit seipsum ; agit turpia , quibus polluit famam , polluit personam , polluit conscientiam : agit vana , quibus negligit sana ; negligit utilia ; negligit necessaria . ] man is conceived in the filth or stink of luxury ( or lust , ) and which is worse , in the stain of sin : born to labour , fear , and pain , &c. he doth that which is evil , to the offence of god ; his neighbour and himself : he doth that which is filthy , to the polluting of his fame , his person and his conscience : he doth that which is vain , neglecting what is sound and profitable , and necessary . ] and is not such a frail and sinfull wight , more likely to be the cause of sin then god ? and to be culpable in all the ill that doth befall us ? and it shews that men little know themselves , when all their complaints are poured out more fluently on others then themselves . like sick stomacks that find fault with every dish , when the fault is within them : or like pained , weak , or froward children ; that quarrel with every thing that toucheth them , when the cause is in themselves . if they want peace , content or rest , they lay the blame on this place or that , this or that person , or estate : they think if they had their mind in this or that , they should be well : and therefore they are still contriving for somewhat , whch they want ; and studying changes or longing after this or that ; which they imagine would work the cure : when , alas poor souls , the 〈◊〉 , the sickness , the want is in themselves . it is a wiser mind , a better , more holy , heavenly will , that 's wanting to them ; without which nothing in the world will solidly content and comfort them . seneca can teach them this much by the light of nature [ non longa peregrinatione , nec locorum varietatibus , tristitiam mentis gravitatémque discuties : animum debes mutare , non coelum : licèt vastum trajeceris mare , sequuntur te , quocunque perveneris , vitia . quid miraris tibi peregrinationes non prodesse , cum te circumferas ? premit te eadem causa quae expulit . quid terrarum juvare novitas potest ? quid cognitio urbium aut locorum ? in irritum cedit ista jactantia . onus animi deponendum est , non antè tibi ullus placebit locus . vadis huc & illuc , ut excutias incidens pondus , quod ipsa jactatione incommodius fit : sicut in navi onera immota minùs urgent , inaequaliter convoluta citiùs eam partem , in quam incumbunt , demergunt . quicquid facis , contra te facis : & motu ipso noces tibi : aegrum enim concutis . at cum istud exemeris malum omnis mutatio loci jucundus fiet . in ultimas expellaris terras licèt , in quolibet barbariae angulo colloceris , hospitalis tibi illa qualiscunque sedes erit . magis quis veneris , quam quò , interest . ] that is , [ it is not by long travels , or by change of places , that you can discuss the sadness and heaviness of the mind . it s the mind , and not the climate that you should change : though you pass the vastest sea , your vices will follow you whithersoever you go . why marvellest thou that travels avail thee not , when thou carriest about thy self ? the same cause that drove thee away , doth follow thee . what can the novelty of countreys avail ? or the knowledge of cities and places ? this tossing up and down is vain ; it s the load of thy mind , that must be laid down : till that be done , no place will please thee : thou goest up and down to shake off a burden that 's fastened on thee ; which even by thy motion doth become more troublesome . as in a ship the setled weight is least troublesome , when things unequally thrown together , do sink the part in which they lye . what thou dost , thou dost it against thy self ; and hurtest thy self by the very motion ; for thou shakest a sick person : but when once thou hast taken out of thy self the evil , every change of place will be pleasant . though thou be expelled into the remotest lands ; or placed in any corner of barbary , it will be however to thee a seat of hospitality ; it more concerneth thee to know who ( or what ) thou art thy self that comest thither , then whither it is that thou comest . ] did you know your selves in all your griefs , it s there that you would suspect and find your malady , and there that you would most solicitously seek the cure . by this time , if you are willing , you may see , where lyeth the disease and misery of the world and also what must be the cure . man hath lost himself , by seeking himself : he hath lost himself in the losse of god. he departed from god , that he might enjoy himself : and so is estranged from god and himself . he left the sun , and retired into darkness , that he might behold himself , and not the light ; and now beholdeth neither himself nor the light : for he can not behold himself but by the light. as if the body should forsake the soul and say , i will no longer serve another , but will be my own : what would such a selfish separation procure but the converting of a body into a loathsome carkass , and a senseless clod ? thus hath the soul dejected it selfe , by turning to it self , and seperating from god : without whom it hath neither life , nor light nor joy. by desiring a selfish kind of knowledge of good and evill , withdrawing from its just dependance upon god , it hath involved it self in care and misery , and lost the quieting delighting knowledge which it had in god. and now poor man is lost in error : he is stragled so farre from home , that he knoweth not where he is , nor which way to returne , till christ in mercy seeke and save him , math. . . luk. . . yet could we but get men to know that they do not know themselves , there were the greater hope of their recovery . but this is contrary to the nature of their distemper . an eye that is blinded by a suffusion or cataract , seeth not the thing that blindeth it : it is the same light that must shew them themselves , and their ignorance of themselves : their self-ignorance is part of the self-evill which they have to know . those troubled souls that complain that they know not themselves , doe shew that they begin at least to know themselves . but a pharisee will say [ are we blind also ? ] joh. . . they are too blind to know that they are blind . the gospell shall be rejected , the apostles persecuted , christ himself abused and put to death , the nation ruined , themselves and their posterity undone by the blindness of these hypocrites , before they will perceive that they are blind , and that they know not god or themselves . alas the long calamityes of the church , the distempers and confusions in the state , the lamentable divisions and dissensions among believers , have told the world , how little most men know themselves ; and yet they themselves will not perceive it . they tell it aloud to all about them , by their self-conceitedness and cruelty , uncharitable censures , reproaches and impositions , that they know not themselves , and yet you cannot make them know it . their afflicted brethren feel it to their smart ; the suffering grieved churches feel it ; thousands groan under it , that never wronged them : and yet you cannot make them feel it . did they well know themselves to be men , so many would not use themselves like beasts ; and care so little for their most noble part . did they know themselves aright to be but men , so many would not set up themselves as gods : they would not arrogate a divine authority in the matters of god , and the consciences of others , as the roman prelats do : nor would they desire so much that the observation , reverence , admiration , love and applause of all should be turned upon them ; nor be so impatient when they seem to be neglected ; nor make so great a matter of their wrongs , as if it were some deity that were injured . o what a change it would make in the world , if men were brought to the knowledge of themselves ? how many would weep , that now laugh , and live in mirth and pleasure ? how many would lament their sin and misery , that now are pharisaically confident of their integrity ? how many would seek to faithfull ministers for advice , and enquire what they should do to be saved , that now deride them , and scorn their counsell , and cannot bear their plain reproof or come not near them ? how many would ask directions for the cure of their unbelief , and pride and sensuality , that now take little notice of any such sins within them ? how many would cry day and night for mercy , and beg importunatly for the life of their immortall souls , that now take up with a few words of course instead of serious fervent prayer ? doe but once know your selves aright , know what you are , and what you have done , and what you want , and what 's your danger ; and then be prayerless and careless if you can : then sit still and trifle out your time , and make a jeast of holy diligence , and put god off with lifeless words and complements if you can . men could not thinke so lightly ●nd contemptuously of christ , so unwor●hily and falsly of a holy life , so delightfully of sin , so carelesly of duty , so fearlesly of hell , so senslesly and atheistically of god , and so disregardfully of heaven , ●s now they do , if they did but throughly know themselves . and now , sirs , me thinks , your consciences should begin to stir , and your thoughts should be turned inwards upon your selves , and you should seriously consider , what measure of acquaintance you have at home , and what you have done to procure and maintain such acquaintance . hath conscience no vse to make of this doctrine , and of all that hath been said upon it ? doth it not reprove you for your self neglect , and your wanderings of mind , and your aliene , unnecessary fruitless cogitations ? had you been but as strange to your familiar friend , and as regardless of his acquaintance , correspondencie and affaires , as too many of you have been of your own , you may imagine how he would have taken it , and what use he would have made of it : some such use it beseemeth you to make of estrangedness to your selves . would not he ask , [ what is the matter that my friend so seldom looketh at me ? and no more mindeth me or my affaires ? what have i done to him ? how have i deserved this ? what more beloved company or employment hath he got ? ] you have this and much more to plead against your great neglect and ignorance of your selves . in order to your conviction and reformation , i shall first shew you some of those reasons , that should move you to know your selves , and consequently should humble you for neglecting it : and then i shall shew you , what are the hinderances that keep men from self-acquaintance , and give you some directions necessary to attaine it . in generall consider , it is by the light of knowledge that all the affairs of your souls must be directed : and therefore while you know not your selves , you are in the dark , and unfit to manage your own affairs . your principall error about your selves will have influence into all the transactions of your lives , you will neglect the greatest duties , and abuse and corrupt those which you think you do performe . while you know not yourselves , you know not what you do , nor what you have to do , and therefore can do nothing well . for instance . . when you should repent of sin , you know it not as in yourselves , and therefore cannot savingly repent of it . if you know in generall , that you are sinners , or know your gross and crying sins , which conscience cannot overlook , yet the sins which you know not because you will not know them , may condemne you . how can you repent of your pride , hypocrisie , self-love , self-seeking , your want of love and feare , and trust in god , or any such sins which you never did observe ? or if you perceive some sins , yet if you perceive not that they reign and are predominant , and that you are in a state of sin , how can you repent of that estate which you perceive not ? or if you have but a sleight and superficiall sight of your sinfull state and your particular sins , you can have but a superficiall false repentance . . if you know not yourselves , you cannot be duely sensible of your misery . could it be expected that the pharisees should lament , that they were of their father the devill , as long as they boasted that they were the children of god ? joh. . , . will they lament that they are under the wrath of god , the curse of the law , and the bondage of the devill , that know not of any such misery that they are in , but hope they are the heirs of heaven ? what think you is the reason , that when scripture telleth us that few shall be saved , and none at all but those that are new creatures , and have the spirit of christ , that yet there is not one of many that is sensible that the case is theirs ? though scripture peremptorily concludeth , that they that are in the flesh cannot please god , and that to be carnally minded is death , rom , . , , . and that without holyness none shall see god , heb. . and that all they shall be damned that believe not the truth but have pleasure in unrighteousness , thes. . . and that christ will come in flaming fire , takeing vengeance on them that know not god , and that obey not the gospell of our lord jesus christ ; who shall be punished with everlasting destruction , from the presence of the lord and the glory of his power , when he shall come to be glorifyed in his saints and admired in all them that do believe . thes . . , , , . and would not a man think that such words as these should waken the guilty soul that doth believe them ? and make us all to look about us ? i confess it is no wonder , if a flat atheist or infidel should sleight them and deride them ! but is it not a wonder if they stir not those , that profess to believe the word of god , and are the men of whom these scriptures speak . and yet among a thousand that are thus condemned already ; ( i say , by the word , that is the rule of judgement even condemned already ; for so god saith , joh. . . ) how few shall you see that with penitent tears lament their misery ? how few shall you hear , with true remorse , complain of their spiritual distress , and cry out as those that were pricked at the heart , act. . . men and brethren , what shall we do ? in all this congregation , how few hearts are affected with so miserable a case ? do you see by the tears , or hear by the complaints of those about you , that they know what it is , to be unpardoned sinners , under the wrath of the most holy god! and what is the matter that there is no more such lamentation ? is it because there are few or none so miserable ? alas ! no. the scripture , and their worldly , fleshly , and ungodly lives , assure us of the contrary . but it is because men are strangers to themselves . they little think that its themselves , that 〈◊〉 the terrible threatnings of god do men . most of them little believe or consider , what scripture saith ; but fewer consider what conscience hath to say within , when once it is awakened , and the curtain is drawn back , and the light appeareth . the first proposition inferreth not the conclusion ; and the assumption they overlook . did all that read and hear the scriptures know themselves , i 'le tell you how they would hear and read it . when the scripture saith , [ to be carnally minded is death : and if ye live after the flesh ye shall dye , ] rom. . , . the guilty hearer would say [ i am carnally minded : and i live after the fleshe therefore i must turn or die. ] when the scripture saith [ where your treasure is , there will your hearts be also ] mat. . . the guilty conscience would assume [ my heart is not in heaven , therefore my treasure is not there . ] when scripture saith [ except ye be converted and become as little children , ye shall not enter into the kingdom of heaven , matth. . . and except a man be regenerate and born again , he cannot enter into the kingdom of god , john . , . and [ if any man be in christ , he is a new creature : old things are passed away , behold all things are become new , cor. . . and [ if any man have not the spirit of christ , the same is none of his , rom. . . ] the guilty hearer would assume [ i was never thus converted , regenerate , born again ▪ and made a new creature : i have not the spirit of christ : therefore i am none of his , and cannot enter into the kingdom of heaven , till this change be wrought upon me . ] when the scripture saith [ whoremongers and adulterers god will judge , heb. . . ] the guilty hearer would say , [ how then shall i be able to stand before him ? ] yea , did but hearers know themselves , they would perceive their danger from remoter principles , that mention the dealing of god with others . when they hear of the judgement of god upon the ungodly , & the enemies of the church , they would say [ except i repent , i shall likewise perish ] luke . , . when they hear that [ judgement must begin at the house of god ] they would infer [ what then shall be the end of them that obey not the gospel of god ? ] and when they hear that [ the righteous are scarcely saved ] they would think [ where then shall the ungodly and the sinner appear ? ] pet. . , . . if you know not your selves , you cannot be christians : you cannot have a practical belief in christ : for he is offered to you in the gospel , as the remedy for your misery ; as the ransome for your enthralled souls ; as the propitiation for your sin , and your peace-maker with the father ; without whose merit , satisfaction , righteousness , and intercession , your guilty souls can have no hope . and can you savingly value him in these respects , if you know not that sin and misery , that guilt and thraldom , in which your need of christ consisteth ? christ is esteemed by you according to the judgement you pass upon your selves . they that say they are sinners , from a general brain-knowledge , will accordingly say christ is their saviour and their hope , with a superficial belief , and will honour him with their lips with all the titles belonging to the redeemer of the world : but they that feel that they are deadly sick of sin 〈◊〉 the very heart , and are lost for ever if he do not save them , will feel what the name of a saviour signifieth , and will look to him as the israelites to the brazen serpent , and cast themselves at his feet , for the 〈◊〉 of grace , and will yield up themselves 〈◊〉 be saved by him , in his way . an uneffectual knowledge of your selves , may make you believe in a redeemer , as all the city do of a learned able physicion , that will speak well of his skill , and resolve to use him when necessity constraineth them , but at present they find no such necessity . but an effectual sight and sense of your condition , will bring you to christ , as a man in a dropsie or consumption comes to the physicion , that feels be must have help or die . saith bernard , [ filium dei non reputat jesum , qui ipsius non terretur comminationibus , &c. ] you will not take the son of god for a saviour , if you be not affrighted by his threatnings ] and if you perceive not that you are lost , you will not heartily thank him that came to seek and save you . [ non consolantur christi lahcrymae cachinnantes● , non consolantur panni ejus ambulantes in stolis ; non consolantur stabulum & praesepe amantes primas cathedras in synagogis . ] saith bernard [ christs tears do not comfort them that laugh : his rags do not comfort them that ( love to ) walk in robes : his stable and manger comfort not them that love the highest seats in the synagogues . ] can you seek to christ to take you up , till you find that you have fallen and hurt you ? will you seek to him to fetch you from the gates of hell , that find not that you are there ? but to the self-condemning soul that knoweth it self , how wellcome would a saviour be ? how ready is such a soul for christ ? thou that judgest thy self art the person that must come to christ to justifie thee . now thou art ready to be healed by him , when thou findest that thou art sick , and dead : hast thou received the sentence of death in thy self ? come to him now and thou shalt have life , john . . john . . art thou weary and heavy laden ? come to him for rest : come and fear not ; for he bids thee come , matthew . , . dost thou know that thou hast sinned against heaven and before god , and art not worthy to be called a son ? do but cast thy self then at his feet , and tell him so , and ask forgiveness , and try whether he will not welcome and embrace thee , pardon and entertain thee , cloth thee and feast thee , and rejoyce over thee as one that was lost , and is found ; was dead , and is alive , luke . for he came to seek and to save that which was lost , luke . while thou saidst , i am rich and increased in goods , and have need of nothing , and knewest not that thou art wretched , and miserable , and poor , and blind and naked ; thou wouldst not buy the tryed gold that thou mightest be rich , nor his whiterayment that thou mightest be cloathed , that the shame of thy nakedness might not appear ; nor christs eye salve that thou mightest see , rev. . , . but now thou art poor in spirit , and findest that thou art nothing , and hast nothing , and of thy self canst do nothing that is acceptably good . john . . and that of thy self thou art insufficient to think any thing that is good , cor. . . now thou art readier for the help of christ , and a patient fit for the tender healing hand of the physicion . whilst thou saidst , god , i thank thee that i am not as other men are , extortioners , unjust , adulterers , nor as this publican , thou wast further from christ and justification , then now thou standest as afar off , and darest scare look up to heaven , but smitest on thy breast and saist , lord be mercifull to me a sinner , luke . , , , . not that extortioners , unjust , adulterers , or any that are ungodly , are justified or can be saved , while they are such : nor that a smiting on the breast , with a [ lord be mercifull to me a sinner ] will serve their turn while they continue in their wicked lives : but when thou art brought to accuse and condemn thy self , thou art prepared for his grace that must renew and justifie thee . none sped better with christ , then the woman that confest her self a dog , and begged but for the childrens crums : and the centurion that sent friends to christ to mediate for him , and as being unworthy to come himself , and unworthy that christ should enter under his roof : for of the first christ said [ o woman , great is thy faith : be it unto thee even as thou wilt ] mat. . , . and of the second he saith with admiration [ i have not found so great faith , no not in israel , luke . , , . . ] though thou art ready to deny the title of a child , and to number thy self with the dogs , yet go to him and beg his crums of mercy . though thou think that christ will not come to such a one as thou , and though thou beg prayers of others , as thinking he will not hear thy own , thou little thinkest how this self-abasement and self-denyal prepareth thee for his tenderest mercies , and his esteem . when thou art contrite ( as the dust that 's trodden underfeet ) and poor , and tremblest at the word , then will he look at thee with compassion and respect , isa . . . [ for thus saith the high and lofty one that inhabiteth eternity , whose name is holy ; i dwell in the high and holy place : with him also that is of a contrite and humble spirit , to revive the spirit of the humble and to revive the heart of the contrite ones : for i will not contend for ever , neither will i be alwayes wroth ; for the spirit should fail before me , and the souls which i have made , isa . . . when thou art using the self-condemning words of paul , rom. . . to . [ i am carnal , sold under sin : what i would , that do i not ; and what i hate , that do i. for i know that in me , that is , in my flesh , dwelleth no good thing — i find a law , that when i would do good , evil is present with me . — a law in my members warring against the law of my mind , and bringing me into captivity to the law of sin — ] when thou criest out with him [ o wretched man that i am , who shall deliver me , from the body of this death ; ] thou art then fitter to look to thy redeemer , and use the following words [ i thank god through jesus christ our lord. ] when thou didst exalt thy self , thou wast obnoxious to the stormes of justice , which was engaged to bring thee low : but now thou humblest thy self , thou liest in the way of mercy , that is engaged to exalt thee , luke . . & . . mercy looketh downard , and can quickly ●pie a sinner in the dust ; but cannot leave him there , nor deny him compassion and relief . art thou cast out as helpless , wounded by thy sin , and neglected by all others that pass by ? thou art the fittest object for the skill and mercy of him that washeth sinners in his blood , and tenderly bindeth up their wounds , and undertakes the perfecting of the cure , though yet thou must bear the surgeons hand , till his time of perfect cure be come , luke . , , . now thou perceivest the greatness of thy sin and misery , thou art fit to study the greatness of his mercy : & with all saints ( to strive ) to comprehend , what is the breadth , & length , & depth , & height , and to know the love of christ which passeth knowledge , ephes . . , . now thou hast smitten upon the thigh , and said , what have i done ? jerem. . . & . . thou art fitter to look unto him that was wounded and smitten for thy transgressions , and to consider what he hath done , and suffered : how he hath born thy grief and carried thy sorrows , and was bruised for thy iniquities ; the chastisment of our peace was laid upon him , and we are healed by his stripes ▪ all we like sheep have gone astray : we have turned every one to his own way , and the lord hath laid on him the iniquity of 〈◊〉 all , isa . . , , , &c. art thou in doubt whether there be any forgiveness for thy sins ? and whether there be any place for repentance ? remember that christ is exalted by gods right hand to be a prince and a saviour , to give repentnace unto israel and forgivness of sins act. . . and that he himself hath spoken it , that [ all manner of sin and blasphemy shall be forgiven unto men , ] except the blasphemy against the spirit . math. . . and this forgiveness of sins thou art bound to believe as an article of thy creed : that it is purchased by christ , and freely offered in the gospell . mercy did but wait all this while , till thou wast brought to understand the want and worth of it , that it might be thine . when a peter that denyeth christ with oaths and cursing , goeth out and weepeth , he speedily finds mercy from him without , that he but now denyed within . when so bloody a persecuter as paul findeth mercy , upon his prostration and confession ; and when so great an offender as manasseh is forgiven upon his penitence , in bonds ; when all his witchcraft , idolatry and crueltyes are pardoned , upon a repentance that might seeme to have been forced by a grievous scourge ; what sinner that perceives his sin and misery , can question his entertainment if he come to christ . come to him sinner , with thy load and burden ; come to him with all thy acknowledged unworthyness : and try whether he will refuse thee . he hath professed that [ 〈◊〉 that cometh to him , he will in no wise 〈◊〉 out ] joh. . . he refused not his very murderers , when they were pricked at the heart and enquired after a remedie , act. . . and will he refuse thee ? hath our physicion poured out his blood to make a medicine for distracted sinners ? and now is he unwilling to work the cure ? [ fusus est sa●guis medici , & factum est medicament●● frenetici ] saith augustine . o siner ! 〈◊〉 thou art brought to know thy self , know christ also , and the cure is done . let thy thoughts of the remedie be deeper and larger and longer then all thy thoughts of thy misery ? it is thy sin and shame if it be not 〈◊〉 why wilt thou have twenty thoughts of sin and misery , for one that thou hast of christ and mercy ? when mercy is so large and great and wonderfull as to triumph over misery : and grace aboundeth much more where sin hath abounded , rom , . . [ inspice vulnera pendentis , sanguinem m●rientis ; pretium redimentes ; cicatrices re●●●gentis . caput habet inclinatum ad oscular dum ; cor apertum ad diligendum ; brac●id extensa ad amplexandum , totum cor●●● expositum ad redimendum ] saith augusti●● [ behold the wounds of christ as he is hang●●g ; the blood of him dying , the price of him ●●deeming , the scars of him rising . his head 〈◊〉 bowed to kiss thee : his heart open to love ●●ee ; his arms open to embrace thee ; ●is whole body exposed to redeem thee . ] [ homo factus est hominis factor ; ut sugeret ●●bera regens sydera ; ut esuriret panis ; ut ●●●eret fons ; dormiret lux ; ab itinere via ●●tigaretur ; falsis testibus veritas occul●retur ; index viv●rum & mortu●rum à ju●●●ce mortali judicaretur ; ab injustis justi●●a damnaretur ; flagellis disciplina caedore●●ur ; spinis botr●s coronaretur ; in ligno ●undamentum suspenderetur ; virtus infir●aretur ; salus vulneraretur ; vita ●oreretur ] saith aug. that is , [ the maker ●f man was made man ; that he might suck ●●e breasts that rules the starrs ; that bread ●ight hunger ; the spring ( or fountain ) might ●hirst ; the light might steep ; the way ●ight be weary in his journey ; that the truth might be hidden by false witnesses : that the judge of quick and dead might be ●udged by amortal judge : iustice might be condemned by the unjust ; discipline might 〈◊〉 scourged ▪ the cluster of grapes might be ●rowned with thorns ; the foundation might be hanged on a tree ; that strength ●ight be weakned ; that health might be wounded ; and that life it self might dy● . this is the wonderfull mystery of love which will entertain the soul that come to christ , and which thou must study 〈◊〉 know when thou knowest thy self . but 〈◊〉 then all these will be riddles , to thee , o● little relished : and christ will seem to thy neglecting heart to have dyed and done 〈◊〉 this in vain : and hence it is , that as proud , ungodly sensuall men , were never sound believers , so they oft-times fall from that opinionative common faith which they had , and of all me● do most easily turn apostates : it being just with god that they should be so far forsaken as to vilifye the remedie , that would not know their sin & misery , but love it and pertinaciously hold it as their felicity . . if you know not your selves , you will not know what to do with your selves , nor to what end and for what work you are to live . this makes the holy work neglected , and most men live to little purpose , wasting their daies in matters that them selves will call impertinent when they come to die : as if they were good for nothing else . whereas if they knew them selves , they would know that they are made and fitted for more noble workes . o man , if thou ●ere acquainted well with thy faculties ●●d frame , thou wouldest perceive the ●ame of god thy maker , to be so deeply ●●graven in thy nature , even in all thy parts ●nd powers , as should convince thee that ●●ou wast made for him ; that all thou art and 〈◊〉 thou hast , is nothing worth , but for his ●●rvice : as all the parts and motions of 〈◊〉 clock or watch , are but to tell the hour 〈◊〉 the day . thou wouldst know then the ●eaning of sanctification and holiness : ●hat it signifyeth but the giving god his ●wn ; and is the first part of justice ; with●ut which , no rendering men their due can ●●ove thee just : thou wouldst then know ●●e unreasonableness and injustice of ungod●●ness and all sin : and that to serve thy ●●eshly lusts and pleasures with those noble ●●culties that were purposely formed to ●ove and serve the eternall god , is more ●●bsurd and villainous , then to employ the ●ighest officers of the king , in the sweep●ng of your chimneyes , or the serving of ●our swine . remember it , unreasonable , ●cutish man , the next time thou art going to thy lusts and sensuall de●●ghts . it is no wiser a course thou ●akest : it is no more honorable or ●ust : but as much worse , as god is to be preferred to a king ; and as thy 〈◊〉 is worse then the serving of thy swi●e , o man , didst thou but know thy self and see what employment thy facultyes are made , thou wouldst lift up thy head , and seriously think , who holds the reins ? who keepe● thy breath yet in thy nostrills , and continueth thee in life ? and where it is that thou must shortly fix thy unchangeable abode ; and what is now to be done in preparation for such a day ? os homini sublime dedit , &c. thou wouldst know that thou hadst not that reason , and that will and executive power , to rowl in the earth , and be but a cunning kind of beast , that hath wit to play the fool , and can ingeniously live below understanding ; and do that with argument which other bruits can do without it : thou wouldst know that thy higher faculties were not made to serve the lower 〈◊〉 thy reason to serve thy sensuall delight ▪ the horse was not made to ride the man , nor the master to follow and attend the d●g . o man ! hadst thou not lost the knowledge of thy self , thou wouldst be so far from wondering at a holy life , that thou wouldst look upon an unholy person as a monster , and wouldst hear the derider● and opposers of a holy life , as thou wouldst hear him that were deriding a man because he is not a swine , or were reproaching men of honor and learning , because they live not as an ass . i confess , my soul is too apt to lose its lively sense of all these things : but when ever it is awake , i am forc't to say , in these kind of meditations , [ if i had not a god to know and think on , to love and honor , to seek and serve , what had i to do with my understanding , will and all my powers ? what should i do with life and time ? what use should i make of gods provisions ? what could i find to do in the world , that is worthy of a man ? were it not as good lie still , and sleep out my daies and professedly do nothing , as to go dreaming with a seeming seriousness , and wander about the world as in my sleep , and do nothing with such a troublesome stir , as sensuall worldly persons do ? could not i heave plaid the beast without a reasonable free-working soul ? let them turn from god , and neglect the conduct of the redeemer , and disregard the holy approaches and breathings and workings of the soul towards its beloved center and felicity , that know not what an immortal soul is , or know how els to imploy their facultyes , with satisfaction or conttent unto themselves . i profess here 〈◊〉 in his presence that is the father of spirits ▪ and before angels and men , i do not , 〈◊〉 know not what els to do with my soul that 's worth the doing , but what is subservient to its proper object , its end and everlasting rest . if the holy service of god and the preparation for heaven , and making after christ and happiness , be forbidden me , i have no more to do in the world , that will satisfie my reason , or satisfie my affections , or that as a man or a christian i can own . and it s as good not live , as to be deprived of the uses and the ends of life . though my love and desires are infinitely below the eternal goodness , and glory , which they should prosecute and embrace , yet do my little tasts , and dull desires , and cold affections consent unfeignedly to say , let me have god or nothing : let me know him and his will , and what will please him , and how i may enjoy him : or o that i had never had an understanding to know any thing ! let me remember him ; or o that i had never had a memory ! let me love him and be belo●ed of him ; on o that i had never had such a thing as love within me ! let me hear his teachings , or have no ears : let me serve him with my riches , or let me have none : and with any interest and honour , or let me be despised ] its nothing that he gives not being to : and its vseless that is not for his glory and his will. if god have nothing to do with me , i have nothing to do with my self , nor the world hath nothing to do with me . let dark and dreaming , doating sinners declare their shame , and speak evill of what they never knew , and neglect the good they never saw ; let them that know not themselves or god , refuse to give up themselves to god , and think a life of sensuality more suitable to them . but lord lift thou up the light of thy countenance on me . psal . . and let me no longer be a man , nor have reason or any of thy talents in my trust , then i shall be thine , and live to thee . i say as bernard [ dig●●s plane est morte , qui tibi christe rec usat vivere ; & qui tibi non sapit , desipit ; & qui curat esse nisi propter te , pro ni hilo 〈◊〉 & nihil est . propter teipsum deus fecisti ●●ia ; & qui esse vult sibi , & non tibi , ●●●sse incipit inter omnia . ] [ worthy is that 〈◊〉 , o christ , to die , that refuseth to live 〈◊〉 thee : and he that is not wise to thee , is 〈◊〉 a foole ; and he that careth to be unless it be for thee , is good for nothing , and is nothing . for thy self o god hast thou made all things ; and he that would be to himself and not thee , among all things begineth to be nothing . ] . if you know not your selves , you know not how to apply the word of god , which you read or heare ; you know not how to use either promises or threatnings , to the benefit of your soules : nay you will misapply them to you hurt . if you are unregenerate and know it not , you will put by all the calls of god , that invite you to come in and be converted , and think that they belong to grosser sinners , but not to you . all the descriptions of the unsanctified and their misery , will little affect you ; and all gods threatnings to such will little move you ; for you will think they ar● not meant of you ; you will be pharisaically blessing your selves when you should b● pricked at the heart and laid in contritio● at the feet of christ : you will be thank●ing god that you are not such as indee● you are ; you will be making application 〈◊〉 the threatnings to others , and pittying 〈◊〉 when you should lament your selves ▪ 〈◊〉 will be thundering when you should 〈◊〉 trembling ; and speaking that evill of 〈◊〉 that is your owne ; and convincing others of that which you had need to be convinced of ; and wakening others by talking in your sleepe ; and calling other men hypocrites , proud , self-conceited , ignorant and other such names that are indeed your owne ; you will read or heare your owne condemnation , and not be moved at it , as not knowing your owne description when you heare it , but thinking that this thunderbolt is levelled at another sort of men . all the words of peace and comfort , you will think are meant of such as you . when you read of pardon , reconciliation , adoption , and right to everlasting life , you will imagine that all these are yours . and thus you will be dreaming-rich and safe , when you are poore and miserable , and in the greatest perill . and is it not pitty that the celestiall undeceving light should be abused to so dangerous selfdeceit ? and that truth itself should be made the furtherance of so great an error ? and that the eyesalve should more put out your eyes ● is it not sad to consider that you should now be emboldened to presumption , by that very word which ( unless you be conver●ed ) will judge you to damnation ? and that self-deceit should be increased , by the glass of verity that should undeceive you ? how can you know what promise or threatning doth belong to you , while you know not what state your souls are in : can you tell what physick to take , till your disease be known ? or choose your plaister till you know your sore ? ] . if you know not yourselves , you know not how to confess or pray . this makes men confess their sins so seldome and with so little remorse to god and man ; you hide them because they are hidden from yourselves ; and therefore god will open them to your shame : whereas if they were opened to you , they would be opened by you , and covered by god. saith augustine [ non operui , sed aperui ut operires ; non caelavi , ut tegeres : nam quando homo detegit , deus tegit . cum homo caelat , deus nudat : cum homo agnoscit , deus ignoscit ] [ i did not cover , but open that thou maist cover : i concealed not , that thou mightst hide . for when man discloseth , god covereth : when man hideth , god maketh bare : when man confesseth , god forgiveth . ] for want of self-acquintance it is that men hypocritically confess to god in a way of custome , the sins which they will deny or excuse to man ; and will tell god formally of much , which they cannot endure to be told of seriously by a reprover : or if they confess it generally with a seeming humility to others , they cannot beare that another should faithfully charge it upon them , in order to their true humiliation and amendment [ indicia verae confessionis sunt , si ut unusquisque se peccatorem dicit , id de se dicenti alteri non contradicat . nam non peccator sed justus videri appetit , cum peccatorem se quisque nullo arguente confitetur ; superbia quippe vitium est , ut quod de se fateri quis sua sponte dignatur , hoc sibi dici ab aliis dedignetur ] saith bernard . [ it is the signe of true confession if , as every one saith he is a sinner , he contradict not another that saith it of him . for he desireth not to seeme a sinner , but righteous , when one confesseth himself a sinner when none reproveth him . it is the vice of pride for a man to disdaine to have that spoken to him of others , which he stuck not to confess of his ow● accord concerning himself . ] a 〈◊〉 for prayer , it is mens ignorance of 〈◊〉 that makes prayer so little in 〈◊〉 : hunger best teacheth men to beg . 〈◊〉 would be ofter on your knees , if you ●ere ofter in your hearts . prayer would not ●eem needless , if you knew your needs . know your selves and be prayerless if you can ▪ when the prodigal was convinced , he presently purposeth to confess and pray . when paul was converted , ananias hath this evidence of it from god [ behold he prayeth ] act. . . indeed the inward part of prayer , is the motion of a returning soul to god : saith hugo [ oratio est piae mentis & humilis ad deum conversio , fide , spe , & charitate subnixa . ] prayer is the turning of a pious humble soul to god , leaning upon faith , hope and love . ] it is [ oranti subsidium , deo sacrificium , daemonibus flagellum ] the relief of the petitioner , the sacrifice of god , the scourge of devils . ] and self-knowledge would teach men how to pray . your own hearts would be the best prayer-books to you , if you were skilfull in reading them . did you see what sin is , and in what relation you stand to god , to heaven and hell , it would drive you above your beads and lifeless words of course , and make you know that 〈◊〉 pray to god for pardon and salvation 〈◊〉 not a work for a sleepy soul : saith 〈◊〉 , [ ille deo veram orationem exhibet 〈◊〉 metipsum cognoscit , quia pulvis sit ; 〈◊〉 videt , qui nihil sibi virtutis tribuit , 〈◊〉 he offereth the truest prayer to god , 〈◊〉 knoweth himself , that humbly seeth he is but dust , and ascribeth not vertue to himself , &c. ] nothing quencheth prayer more , then to be mistaken or mindless about our selves . when we go from home , this fire goes out ; but when we return , and search our hearts , and see the sins , the wants , the weaknesses that are there , and perceive the danger that is before us , and withall the glorious hopes that are offered us , here 's fuell and bellows to enflame the soul , and cure it of its drowsiness and dumbness . help any sinner to a clearer light to see into his heart and life , and to a livelyer sense of his own condition , and i warrant you he will be more disposed to fervent prayer , and will better understand the meaning of those words , luke . . [ that men ought alwayes to pray and not to faint . ] and thes . . . pray without ceasing . ] you may hear some impious persons now disputing against frequent and fervent prayer , and saying , what need all this ado ? but if you were able to open these mens eyes , and shew them what is within them and before them , you would quickly answer all their arguments , and convince them better then words can do , and put an end to the dispute . you would set all the prayerless families in town and country , gentlemens and poor mens , on fervent calling upon god , if you could but help them to such a sight of their sin and danger , as shortly the stoutest of them must have . why do they pray , and call for prayers , when they come to die , but that they begin a little better to know themselves ? they see then that youth and health and honour are not the things , nor make them not so happy , as befooling prosperity once perswaded them . did they believe and consider what god saith of them , and not what flattery and self-love say , it would open the mouths of them that are most speechless . but those that are born deaf , are alwayes dumb . how can they speak that language with desire to god , which they never learn't by faith from god or by knowledge of themselves ? and self-knowledge would teach men what to ask . they would feel most need of spiritual mercies , and beg hardest for them ; and for outward things , they would ask but for their daily bread ; and not be foolishly importunate with god for that which they know not to be suitable or good for them . [ fideliter supplicans deo pro necessitatibus hujus vitae , & miserecorditer auditur , & miserecorditer non auditur . quid enim infirmo sit utilius magis novit medicus quam agrotus ] saith prosper . it s mercy to be denyed sometimes when we pray for outward things : our physition , and not we must choose our physick , and prescribe our diet . and if men knew themselves , it would teach them on what terms to expect the hearing of their prayers . neither to be accepted for their merits , nor yet to be accepted without that faith , and repentance , and desire , that seriousness , humility , and sincerity of heart , which the very nature of prayer to god doth contain or presuppose . he that nameth the name of christ , must depart from iniquity , tim. . . and must wash himself and make him clean , and put away the evil of his doings from before the eyes of god , and cease to do evil , and learn to do well ; isa . . , . as knowing that though a simon magus must repent and pray , acts . . and the wicked in forsaking his way , and thoughts , and returning to the lord , must seek him while he may be found , and call upon him while he is near ] isa . . , . and the prayers of a humbled publican are heard , when he sets his prayer against his sins ; yet if he would cherish his sin by prayer , and flatter himself into a presumption and security in a wicked life ▪ because he useth to ask god forgiveness ; i● he thus regard iniquity in his heart , god will not hear his prayers , psal . . . and we know that such impenitent sinners god heareth not , john . . and thus the prayers of the wicked as wicked , ( which are not a withdrawing from his wickedness ▪ but a bolster of his security , and as a craving of protection and leave to sin ) are but an abomination to the lord , prov. . . & . ferrum prius extrahendum , the bullet , the thorn must be first got out , before any medicine can heal their wounds . saith augustine [ plus deo placet latratus canum , mugitus boum , grunnitus porcorum , quan cantus clericorum luxuriantium ] [ the barking of dogs , the lowing of beasts , the grunting of swine , doth please god better then the singing of luxuriant clergy men . ] did men know themselves , and who they have to do with in their prayers , they would not go from cards , and dice , and gluttony , and fornication , and railing , lying or reviling at the servants of the lord , to a few hypocritical words of prayer , to salve all till the next time , and wipe their mouth● , as if one sin had procured the forgiveness of another . nor would they shut up a day ●f worldliness , ambition , sensuality or ●rofaneness , with a few heartless words of confession and supplication ; or with the words of penitence while their hearts are impenitent , as if when they have abused god by sin , they would make him amends or reconcile him by their mockery . nor would they think to be accepted by praying for that which they would not have ; for holiness when they hate it , and for deliverance from the sins which they would not be delivered from ; and would not have their prayers granted . . if you know not your selves , it will unfit you for thanksgiving : your greatest mercies will be least esteemed : and the lesser will be misesteemed : and while you are unthankfull for what you have , you will be absurdly thanking god for that which indeed you have not . what inestimable mercies are daily trodden under feet by sinners , that know not their worth , because they know not their own necessities ! they have time to repent , and make preparation for an endless life : but they know not the worth of it , but unthankfully neglect it , and cast it away on the basest vanities : as if worldly cares , or wicked company , or fleshly lusts , or cards or dice or revellings , or idleness , were exercises in which they might better improve it , then the works of holiness , justice and mercy , which god hath made the business of their lives . or as if the profits , and pleasures and vain glory of this world , did better deserve it , then their creator , and their own souls , and the heavenly inheritance . but if their eyes were opened to see where they stand , and what they are , and what are their dangers and necessities , how thankfull would they be for one year , one moneth , one day , one hour to repent and cry to god for mercy ! and how sensibly would they perceive that a hundred years time is not too long , to spend in serious preparation for eternity ? they have now the faithfull ministers of christ , inviting them in his name to come to him and receive the riches of his grace , and beseeching them in his stead to be reconciled unto god , ( mat. . cor. . , . ) but they stop their ears , and harden their hearts , and stiffen their necks , and love not to be disturbed in their sins , but are angry with those that are sollicitous for their salvation , and revile them as too precise and strict , that tell them of the one thing needfull , and perswade them to choose the better part , and tell them where their sin will leave them . they take them for their friends that will encourage them in the way that god condemneth , and be merry with them in the way to endless sorrow , and flatter them into security and impenitency till the time of grace be past ; but they hate them as their enemies that faithfully reprove them , and tell them of their folly , and call them to a safer better way . alas , sirs , there would not be so many nations , congregations , and souls now left in darkness and misery by their own doing , having driven away the mercy of the gospel , and thrust their faithfull teachers from them , if they knew themselves . men would not triumph in their own calamity , when they have expelled their faithfull teachers , ( the dust of whose feet , the sweat of their brows , the tears of their eyes , and the fervent prayers and groans of their hearts must witness against them , ) if they knew themselves . they would not be like a mad man that glorieth that he hath beaten away his physition and his friends , and is left to himself , if they knew themselves . when they have the earnest calls of the word without , and convictions and urgings of the spirit of god , and their consciences within , they would not wilfully go on , and cast these mercies at their heels , if they knew themselves . they have leave to joyn in the communion of saints , and to enjoy the benefit of holy society in prayer , and conference , and mutual love and spiritual assistance , and in the publick worship of god : but they pass these by , as having more of trouble and burden , then of mercy , because they little know themselves . and their inferior mercies of health , and wealth , and food , and rayment , and friends , and accommodations , they misesteem and misuse : and value them but as provision for the flesh , and the satisfaction of their sensual and inordinate desires , and not as their necessary provision for their duty in the way to heaven ! and therefore they are most thankfull for their greatest snares : for that honour and abundance which are stronger temptations , then they can overcome : for those fleshly contentments and delights , which are the enemies of grace , and the prison of their noblest faculties , and the undoing of their souls . if they could for shame speak out , they would thank god more for a whore , or a succesfull gain , or the favour of their earthen gods , or for preferment , or commodity , lands or houses , then ever they did for all the offers of christ and grace , and all the invitations to a holy life . for there is much more joy and pleasure in their hearts for the former then the latter . and self-ignorance will also corrupt your thanksgiving , and turn it into sin and folly . is it not shame and pitty to hear an unpardoned enemy of holiness , and of god , to thank god that he is justified and reconciled to god , and adopted to be his child , and made a member of jesus christ ? and to hear a carnal unregenerate person give thanks for his regeneration and sanctification by the holy ghost ? as it is to hear a leper give thanks for perfect health , or a fool or mad man thank god for making him wiser then his neighbours . is it not pitty to hear a miserable soul thank god for the grace which he never had ▪ and one that is near eternal misery to thank god for making him an heir of glory ! o how many have thankt god pharisaitally for the pardon of their sins , that must for ever suffer for those sins ! how many have thanked him for giving them the assured hopes of glory , that must be thrust out into endless misery ! as i having known many , that by their friends and by the●●selves have been flattered into consi●●● hopes of life , when they were ready 〈◊〉 die , have thankt god that the were 〈◊〉 well , and the worst was past ; which in 〈◊〉 eyes of judicious standers by , was not 〈◊〉 least aggravation of their sad and deplo●●●ble state . methinks it is one of the sad●dest spectacles in the world to hear a 〈◊〉 thanking god for the assurance of salva●●●on , that is in a state of condemnation , and like to be in hell for ever ! these absurdities could not corrupt your highest du●ties , and turn them into sin , if you knew your selves . a man that knoweth his own necessiti●● and unworthiness , is thankfull for a little to god and man. mercy is as no mercy , when there is no sense of need or misery . [ sapienti notum est quanti res quaeque taxanda sit ] saith seneca . therefore god useth to humble them so low in the work of conversion , whom he meaneth ever after to imploy 〈◊〉 the magnifying of his grace . and then that which is folly and hypocrisie from a pharisee , will be an acceptable sacrifice from a humbled gratefull soul ; and he that by grace is differenced from other men , may ( modestly ) thank god that he is not as other men . for had he nothing more to thank god for , then the ungodly world , he would be rejected and perish with the world : and if he have more then the world , and yet be no more thankfull then the world , he would be guilty of greater unthankfulness then the world . [ non est superbia elati , sed confessio non ingrati : & habere te cognosce , & nihil ex te habere ; ut nec superbus sis , nec ingratus : dic deo tuo , quoniam sanctus sum quia sanctificasti me : quia accepi , nonquae habui ; quia tu dedisti , non quae ego merui ] saith augustine , [ this is not the pride of one lift up , but the acknowledgement of one that 's not unthankfull : know that thou hast , and know that thou hast nothing of thy self ; that thou maist neither be proud , nor yet unthankfull . say to thy god , i am holy , fer thou hast sanctified me : for i have received what i had not ; and thou hast given me what i deserved not . ] the thanksgiving of a faithfull soul , is so far from being displeasing to god as a pharisaical ostentation , that it is a great and excellent duty , and a most sweet and acceptable sacrifice , psal . . . . offer unto god thaenksgiving — he that offereth praise , glorifieth me . ] . and as to the lords supper , what work they are there like to make that are unacquainted with themselvelves , you may conjecture from the nature of the work , and the command of self-examination and self-judging . though some may be wellcomed by christ , that have faith and love , though they doubt of their sincerity , and know not themselves to be children of god ; yet none can be welcome that know not themselves to be sinners condemned by the law , and needing a saviour to reconcile and justifie them . who will be there humbled at the feet of grace , and thankfull for a redeemer , and hunger and thirst for sacramental benefits , that knoweth not his own unworthiness and necessities ? o what inestimable mercy would appear in a sacrament to us , in the offers of christ and saving grace , and communion with god and with his saints , if our appetites were but quickned by the knowledge of our selves ? . and i beseech you consider , whether all your studies , and learning and employments , be not irrational , preposterous and impertinent , while you study not first to know your selves ? you are nearest to your selves , and therefore should be best acquainted with your selves . what should you more observe then the case of your own souls ! and what should you know better then what 's within you , and what you carry still about you , and that which me thinks , you should alwayes feel ? even the bent of your own estimations and affections ; the sicknesses of your souls ; your guilt , your wants and greatest necessities . all your learning is but the concomitant of your dotage till you know your selves . your wisest studies are but the workings of a distracted mind , while you study not your selves , and the things of everlasting consequence . the wise man was but derided by the standers by , that fell over head into a ditch , whilst he was busily taking the height of a star. to study whether it be the sun or earth that moveth , and not consider what motion is predominant in thy soul and life , is a pittifull preposterous study : to think more what stars are in the firmament , then what grace is in thy heart ; and what planet reigneth , then what disposition reigneth in thy self ; and whether the spirit or flesh have the dominion , is but to be learnedly besides thy self . — illum ego jure despiciam , qui scit quanto sublimior atlas omnibus in lybia sit montibus ; hic tamen idem ignoret quantum ferrata distet ab arca . is it not a laborious madness to travail into far countreys , and compass sea and land , to satisfie a curiosity ; and to be at so much cost and pains to know the scituation , government , and manners , of the cities and countreys of the world , and in the mean time to be utterly strange at home , and never bestow one day or hour in a serious survey of heart and life ! to carry about a dark , unknown , neglected soul , while they are travelling to know remotest things that less concern them ? me thinks it is a pittifull thing , to hear men ingeniously discoursing of the quality , laws and customs of other nations , and of the affairs of princes , and common-wealths , and of the riches and commodities of sea and land , and to be mute when they should express their acquaintance with themselves , either in confession and prayer to god , or in any humble , experimental conference with men . to trade abroad , and utterly neglect the trade of godliness at home . to keep correspondency with persons of all degrees , and to have no correspondence with themselves . to keep their shop-books and accounts with diligence , and never regard the book of conscience , nor keep account of that for which they must ere long be accountable to god. it s a pittifull thing to see men turn over voluminous histories , to know what hath been done from the beginning of the world , and regard no more the history of their own lives , nor once look back with penitent remorse upon their ungodly careless conversations , nor say , what have we done ? to see men have well-furnish't libraries , and read over a multitude of books , and never read the state and records of their souls ! quid juvat immensos scire atque evolvere casus , si facienda fugis ; si fugienda facis ? it maketh you but objects of wonder and compassion , to read laws and records , and understand all cases , and never endeavor to understand the case of your immortal souls ! to counsell others for their temporal estates , and never understand your own spiritual state ! to study the mysteries of nature , and search into all the works of god , except your selves , and that which your happiness or misery doth depend on ! to study the nature , and causes and signs of bodily diseases , and their several remedies , and never study the diseases of your own souls , nor the precious remedy which mercy hath provided you . to cure the sicknesses of other mens bodies ; and never feel a stony , proud or sensual heart , nor use any care and industry for the cure ! to know the matters of all arts and sciences , to be able to discourse of them all to the admiration of the hearers , is but an aggravation of thy lamentable folly , if thou be all this while a stranger to thy self , and that because thou art mindless of thy souls condition . you would but laugh at such a learned fool that knew not how to dress himself , or eat or drink or go , and yet could talk of the profoundest speculations in metaphysicks or other sciences . it is more necessary to know your selves , your sin , your duty , your hopes , your dangers , then to know how to eat , or drink , or cloath your selves . alas , it is a pittifull kind of knowledge , that will not keep you out of hell ; and a foolish wisdom that teacheth you not to save your souls . per veram scientiam itur ad disciplinam ; per disciplin●m ad bonitatem ; per bonitatem ad beattiudinem , saith hugo . till you know your selves , the rest of your knowledge is but a confused dream : when you know the thing , you know not the end , and use and worth of it . self-knowledge will direct you in all your studies , and still imploy you on that which is necessary , and will do you good , when others are studying but unprofitable impertinent things ; and indeed are but [ proud , knowing nothing ( when they seem to excell in knowledge ) but d●ting about questions and strifes of words , whereof cometh envy , strife , railings , evil surmisings , perverse disputings of men of corrupt minds and destitute of the truth , that take gain for godliness , ] tim. . , . self-knowledge will help you in all your studies , to know , quo ordine , quo studio , quo fine unumquodque scire oporteat . quo ordine ; ut illud prius , quod maturius movet ad salutem : quo studio ; ut illud ardentius , quod vehementius ad amorem : quo fine ; ut non ad inanem gloriam & ostentationem , sed ad tuam & aliorum salutem ] saith bernard . you will know in what order , with what study , and to what end every thing should be known : in what order , that that may go first , that most promoteth our salvation : with what study or desire ; that we may know that most ardently , which most vehemently provoketh love : to what end ; that it be not for vain glory and ostentation , but for your own and other mens salvation . ] and as it is our selves and our own affairs that are nearest to us , and therefore first in order to be known ; so it is our selves that we have a special charge of , and that we are most obliged to study and to know , and it is our own condition and soul-affairs that most concern us . though sun and moon , and earth , be not little things in themselves ; yet the knowledge of them is a small inconsiderable matter to thee in comparison of the knowledge of thy self . the words even of seneca are so pungent on this subject , that i shall recite some of them to shame those professed christians that are so much short of a heathen . [ quid ad virtutem viam sternit syllabarum enarratio , verborum diligentia , & fabularum memoria , & versuum lex & modificatio ? quid ex his metum demit , cupiditatem fraenat ? ] what furtherance to vertue is the enarration of syllables , the diligence of words , the remembring of fables , and the law and modification of verses ? what of these taketh away fear , and bridleth concupiscence ? metiri me geometer docet latifundia : potius doceat quomodo metiar quantum homini satis sit : docet quomodo nihil perdam ex finibus meis : at ego discere volo quomodo totum hilaris amittam . scis rotunda metiri : si artifex es , metire hominis animum ; dic quam magnus , dic quam pusillus sit . scis quae recta sit linea : quid tibi prodest si quid in vita rectum sit ignoras ? ] the geometrian teacheth me to measure spacious grounds : let him rather teach me to measure how much is sufficient for a man : he teacheth me how i may lose nothing of my possessions : but that which i would learn is , how i may lose all with a cheerfull mind . thou canst measure rounds ; if thou be an artist , measure the mind of man ; tell me how great it is , or how little or low . thou knowest a strait line : and what the better art thou if thou know not what is right or strait in thy own life ? ] hoc scire quid proderit , ut solicitus sim , quum saturnus & mars è contrario stabunt ? — illa liberalium artium consectatio molestos , intempestivos , verbosos , sibi placentes facit , & ideo non discentes necessaria , quia super-vacua didicerunt ] [ what good will it do me , that i should be solicitous to know when saturn and mars will stand in opposition ? — this diligent study of the liberal arts , doth make men troublesome , unseasonable , wordy , self-pleasing , and such as therefore learn not things necessary , because they have learned things superfluous . ] when our nearer greater works are done , then those that are more distant will be seasonable , and usefull , and excellent in their proper places . when men understand the state and affairs of their souls , and have made sure of their everlasting happiness , they may then seasonably and wisely manage political and oeconomical affairs , and prudently order and prosecute their temporal concernments : when they first seek the kingdom of god and his righteousness , subordinate things may be seasonably considered . but for a man to be taken up about matters of law , or trade , or pleasure , when he mindeth not the matters of his salvation ; and to study languages , arts and sciences , when he studieth not how to escape damnation , is not to be learned , but to dote ; nor to be honourably or prudently employed , but to walk as a noctambulo , a man in a dream , and live besides the reason of a man , as well as below the faith of a christian : these seemingly wise and honourable worldlings , that labour not to know what state and relation they stand in towards god , and his judgement , do live in a more pernicious distraction then he that is disputing in mood and figure while his house is burning over his head , or he that is learning to fiddle or dance , when he is assaulted by an enemy , or to be tryed for his life . even works of charity seem but absurd preposterous acts , in those that are not charitable to themselves . to be carefull to feed or cloath the bodies of the poor , and senseless of the nakedness & misery of your own souls , is an irrational distracted course of mercy : as if a man should be diligent to cure another of a boyl , while he minds not the plague or leprosie upon himself : or should be busie to pull a thorn out of anothers finger , and senseless of a st●b that 's given himself in the bowels or at the heart . to love your self , and not your neighbour , is selfish , unsociable and uncharitable . to love neither your neighbour nor your self , is inhumane : to love your neighbour and not your self is preposterous , irrational , and scarcely possible . but to love first your self ( next god , ) and then to love your neighbour as your self , is regular , orderly , christian charity . . consider also , that the ignorance of your selves , doth much unfit you to be usefull unto others . if you are magistrates , you will never be soundly faithfull against the sin of others , till you have felt how hurtfull it is to your selves . if you are ministers , you will scarce ever be good at heart-searching work , till you have searcht your own : nor will you know the deceitfulness of sin , and the turnings and windings of the crooked serpent , till you have observed them in your selves : nor will you have due compassion on the ignorant , impenitent , ungodly , unconverted , or on the tempted , weak , disconsolate souls , till you have learned rightly to be affected with sin and misery in your selves . if men see a magistrate punish offenders , or hear a minister reprove them , that is as bad or worse himself , they will but deride the justice of the one , and reproofs of the other , as the acts or words of blind partiality and hypocrisie ; and accoast you with a medice cura teipsum , physitian heal thy self : with a loripidem rectus derideat , aethiopem abbus , &c. — and a primus jussa subi , &c. and a qui alterum incusat probri , ipsum se intueri oportet ] first sweep before your own door . it s ridiculous for the blind to reproach the pur-blind : qua in aliis reprehendis , in teipso maximè reprehende . reprehend that more in thy self , which thou reprehendest in another . the eye of the soul is not like the eye of the body , that can see other things , but not it self . there are two evils that christ noteth in the reproofs of such as are unacquainted with theselves , in math. . , . hypocrisie and vnfitness to reprove . [ why beholdest thou the mote that is in thy brothers eye , but considerest not the beam that is in thy own eye ? or how wilt thou say to thy brother , let me pull out the moat out of thine eye , and behold , a beam is in thy own eye ? thou hypocrite , first cast the beam out of thine own eye , and then shalt thou see clearly to cast out the moat out of thy brothers eye . ] thy own vices do corrupt thy judgement , and cause thee to excuse the like in others , and to accuse the virtue that in others is the condemner of thy vice , and to represent all as odious that is done by those that by their piety and reproofs are become odious to thy guilty and malicious soul . dost thou hate a holy heavenly life , and art void of the love of god , and of his servants ? hast thou a carnal , dead , unconverted heart ? art thou a presumptuous , careless , worldly wretch ? hast thou these beams in thy own eye ? and art thou fit to quarrel with others that are better then thy self , about a ceremony or a holy day , or a circumstance of church-government or worship , or a doubtfull controverted opinion ? and to be pulling these motes out of thy brothers eye ? ( yea , rather wouldst pull out his eyes , to get out the mote : ) first get an illuminated mind ; and a renewed sanctified heart ; be acquainted with the love of god , and of his image ; and cast out the beam of infidelity , ungodliness , worldliness , sensuality , malice and hypocrisie , from thine own eye ; and then come and play the oculist with thy brother , and help to cure him of his lesser involuntary errors and infirmities . till then the beam of thy sensuality and impiety will make thee a very incompetent judge , of the mote of a different opinion in thy brother . every word that thou speakest in condemnation of thy brother , for his opinion or infirmity , is a double condemnation of thy self for thy ungodly , fleshly life . and if thou wilt needs have judgement to begin at the house of god , for the failings of his sincere and faithfull servants , it may remember thee to thy terror what the end of them shall be that obey not the gospel of god : and if you will condemn the righteous for their lamented weaknesses , where think you the ungodly and the sinner shall appear ? pet. . , . . if you begin not at your selves , you can make no progress to a just and edifying knowledge of extrinsick things . mans self is the alphabet or primer of his learning . non pervenitur ad summa nisi per inferiora . you cannot come to the top of the stairs , ●f you begin not at the bottom . frustra cor●dis oculum erigit ad videndum deum , qui ●●ondum idoneus est ad videndum scipsum : prius enim est ut cognoscas invisibilia spiritus tui , quàm possis esse idoneus 〈◊〉 cognoscendum invisibilia dei ; & si non potes te cognoscere , non praesumas appre●endere ea quae sunt supra te ( inquit . hug. de anim. ) i. e. [ in vain doth he lift up his heart to see god , that is yet unfit to see himself . for thou must first know the invisible things of thy own spirit , before thou canst be fit to know the invisible things of god. and if thou canst not know thy self , presume not to know the things that are above thy self . ] you cannot see the face which it representeth , if you will not look upon the glass which representeth it . god is not visible , but appeareth to us in his creatures ; and especially in 〈◊〉 selves . and if we know not our selves , w● cannot know god in our selves . [ praecipu● & principale est speculum ad videndum deum animus rationalis intuens scipsum ( in●● hug. ) the principal glass for the beholdin● of god , is the resonable soul beholding it self ▪ and you will make but an unhappy progress in your study of the works of god ▪ if you begin not with your selves . yo● can know but little of the works of nature ▪ till you know your own nature : and you can know as little of the works of grace ▪ till self-acquaintance help you to know th● nature and danger of those diseases that grace must cure . the unhappy error 〈◊〉 presumptuous students , about their ow● hearts , misleadeth and perverteth them in the whole course of their studies ; that by all , they do but profit in misapplied notions and self-deceit . it s a lamentable fight to see a man turning over fathers and councils , and diligently studying words and notions , that is himself in the gall of bitterness and bond of iniquity , and never knew it , nor studieth the cure . and it s a pittifull thing to see such in a pulpit , teaching the people to know the mysteries of salvation , that know not , nor ever laboured to know , what sins are predominant in their own hearts and lives ; or whether they stand before god in a justified or a condemned state ! to hear a poor unsanctified man , as boldly treating of the mysteries of sanctification , as if he had felt them in himself : and a man that is condemned already , and stayeth but a while till the stroke of death , for final execution , to treat as calmly of judgement and damnation , as if he were out of danger ; and exhorting others to escape the misery which he is in himself , and never dreameth of it ! this sheweth how sad a thing it is for men to he ignorant of themselves . to see men run out into damnable and dangerous errors on each hand , some into the proud self-conceitedness of the phanaticks , enthusiasts and libertines , and some into contempt and scorn of holiness , and every one confident even to rage in his own distractions ; this doth but shew us , whither men will go , that are unacquainted with themselves . this also maketh us so troubled with our auditors , that when they would learn the truth that should convert and save them , are carping and quarrelling with us , and hear us as the pharisees and herodians heard christ , to catch him in his words , mark. . . as if a dying man in a consumption , imagining that he is well ▪ should go to the physicion to make a jeast of him , or seek to ruine him for telling him that he is sick . and how frowardly do they reject the wisest counsel , and cast the medicine with unthankfull indignation into the face of the physicion ? and they must tell us themselves what medicine must be given them , what doctrine , and what administrations they must have . but self-acquaintance would teach them to understand that of augustine [ novit medicus quid salutiferum , quidve contrarium petat aegrotus . aegroti estis , nolite ergo dictare quae vobis medicamnia velit opponere . ] yea , they that will not be directed or healed by us , will blame us if others be not healed , and hit the minister in the teeth with the errors and faults of his unteachable hearers . though we do our best in season and out of season , and they cannot tell us what we have neglected on our part that was like to do the cure ( though i confess we are too often negligent : ) and though we succeed to the conversion of many others ; yet must we be reproached with the disobedience of the impenitent ! as if it were not grief enough to us , to have our labours frustrate , and see them obstinate in their sin and misery , but we must also be blamed or derided for our calamity ! fecerit & postquam quicquid jubet ipsa medendi norma , nisi valeat subitoque revixerit aeger , murmurat insipiens vulgus , linguaq , loquaci , et loquitur de te convitia , talia jactans , hen mihi , quam stultum est medicorum credere nugis ! as if they knew not the power of the disease ; and what a wonder of mercy it is that any and so many are recovered . non est in medico semper reveletur ut aeger ; interdum docta plus valet arte malum . none would die if physicions could cure all : and none would perish if ministers could save all . rhetor non semper persuadebit , nec medicus semper sanabat , saith the philosopher . they cast away the medicine , and then blame the physicion . crudelem vel infalicem medicum intemeperans eger facit . an intemperate unruly patient maketh the physition seem cruel or unsuccesfull . . lastly consider but how many , how great and necessary things concerning your selves you have to know , and it will shew you how needfull it is to make this the first of your studies . to know what you are as men ; with what faculties you are endowed , and to what use ; for what end you live ; in what relation you stand to god and to your fellow creatures ; what duties you owe ; what sin is in your hearts ; and what hath been by commission and omission in your lives ; what humiliation , contrition and repentance you have for that sin ; whether you have truly entertained an offered christ ; and are renewed and sanctified by his spirit ; and unreservedly devoted to god , and resolved to be entirely his : whether you love him above all , and your neighbours as your selves ; whether you are justified and have forgiveness of all your sins ; whether you can bear afflictions from the hand , or for the sake of christ , even to the forsaking of all the world for the hopes of the heavenly everlasting treasure ; how you perform the daily works of your relations and callings ; whether you are ready to die , and are safe from the danger of damnation . o did you but know how it concerneth you to get all these questions well resolved , you would find more matter for your studies in your selves , then in many volumes . you would then perceive that the matters of your own hearts and lives , are not so lightly and carelesly to be past over , as they ordinarily be by drowsie sinners : to consider but quid , quis , qualis sis ; quid in natura , quis in persona , qualis in vita ( ut bern. ) would find you no small labour . and it would redound ( saith another ) in utilitatem sui , charitatem proximi , contemptum mundi , amorem dei : to our own profit , charity to our neighbour , the contempt of the world , and the love of god. if you have but many & weighty businesses to think on in the world , you are so taken up with care , that you cannot turn away your thoughts . and yet do you find no work at home , where you have such a world of things to think on , and such as of all the matters in the world , do nearliest concern you ? having shewed you so much reason for this duty , let me now take leave to invite you all , to the serious study of your selves . it is a duty past all controversie agreed on by heathens as well as christians , and urged by them in the generall , though many of the particulars to be knowne are beyond their light : it brutifyeth man to be ignorant of himself . man that is in honour and understandeth not ( himself especially ) is as the beasts that perish . psal . . . saith boetius , [ humana natura infra bestias redigitur , si se nosse desierit : nam caeteris animantibus sese ignorare natura est ; hominibus vitio venit ] its worse then beastly to be ignorant of our selves , it being a vice in us , which is nature in them . come home you wandering self-neglecting souls ; lose not your selves in a wilderness or tumult of impertinent , vaine , distracting things ; your work is neerer you ; the country that you should first survey and travaile , is within you ; from which you must pass to that above you : when by losing your selves in this without you , you will find your selves before you are aware , in that below you . and then ( as gregory speakes ) he that was stultus in culpa , a foole in sining , will be sapiens in poena , wise in suffering ! you shall then have time enough to review your lives , and such constraining help to know your selves , as you cannot resist . o that you would know but a little of that now , that then you must elss know in that overwhelming evidence which will everlastingly confound you ! and that you would now thinke of that for a timely cure , which els must be thought of endlesly in despair . come home then , and see what work is there . let the eyes of fooles be in the corners of the earth ! leave it to men besides themselves , to live as without themselves , and to be still from home , and waste that time in other business , that was given them to prepare for life eternall . [ laudabilior est animus , cui nota est infirmitas propria , quam qui ea non perspecta , mania mūdi , vias syderum , fundamenta terrarum , & fastigia caelorum scrutatur ] inquit august . [ the soule is more laudable that knowes its own infirmity , then he that without discerning this doth search after the compass of the world , the courses of the starres , the foundations of the earth , and the heights of the heavens . ] dost thou delight in the mysteryes of nature ? consider well the mysteryes of thy own . mirantur aliqui altiudines montium , ingentes fluctus mari● , altissimos lapsus fluminum , & oceani ●●bitum , & gyros syderum , & relinquunt seipsos , nec mirantur ] . saith augustine [ some men admeire the heights of mountaines , the huge waves of the sea , the great falls of the rivers , the compass of the ocean and the circuit of the stars , and they passe by them themseves without admiration ] the compendium of all that thou studyest without thee , is neer thee , even within thee , thy self being the epitome of the world . if either necessiry or duty , nature or grace , reason or faith , internall inducements , external repulses , or eternall attractives and motives , might determine of the subject of your studies and contemplations , you would call home your lost distracted thoughts , and employ them more on yourselves and god. but before i urge this duty further , i must prevent the misapplication of some troubled soules ; i must confess it is a grievous thing for a guilty soul to judge it self , and see its own deformity and danger : and i observe many troubled humbled soules , especially where melancholy much prevailes , are exceeding prone to abuse this duty , by excess and by misdoing it : though wandering minds must be called home , we must not run into the other extreame , and shut up our selves , and wholly dwell on the motions of our owne distempered hearts : though stragling thoughts must be turned inward , and our hearts must be watched , and not neglected ; yet must we not be alwayes poreing on our selves , and neglect the rest of our intellectual converse : to look too long on the running of a stream will make our eyes misjudge of what we after look on , as if all things had the same kind of motion : to look too long on the turning of a wheele , will make us vertiginous , as if all turnd round . and to pore too long on the disordered motions , the confused thoughts , the wants , the passions of our diseased minds , will but molest us , and cast us into greater disquiet and confusion . the words of anselme notably express the streights that christians are here put to [ o nimis gravis angustia , si me inspicio , non tolero meipsum : si non inspicio , nescio meipsum : si me considero , terret me facies mea : si me non considero , fallit me damnaetio mea ; si me video , horror est intolerabilis : si non video , mors est i●e●tabilis . ] [ o grievous streight ! if i look 〈◊〉 my self , i cannot endure my self : if i look not into my self i cannot know my self . if i consider my self , my own face affrighteth me : if i consider not my self , my damnation deceiveth me : if i see my self , the horror is intolerable ▪ if i see not my self , death is unavoidable . ] in this streight we must be carefull to avoid both extreames ; and nether neglect the study of our selves , nor yet exceed in puting on our selves . to be carelesly ignorant of our selves , is to undoe our selves for ever : to be too much about our selves , is to disquiet rather then to edyfie our selves ; and to turne a great and necessary duty into a great unnecessary trouble . consider , . that we have many other matters of great importance to study and know when we know our selves . we must chiefly study god himself ; and all the books of scripture , nature and governing providence which make him known . what abundance of great and excellent truths , have we in all these to study . what time , what industrie is necessary to understand them ? and should we lay out all this time about our own hearts and actions , which is but one part of our study . what sinful omis●●ons should we be guilty of in the ne●●ecting of all these ! it is indeed but the ●●rying of our talent of understanding , 〈◊〉 confine it to so narrow a compass as our ●●lves , and to omit the study of god , and ●is word and workes , which are all with ●elight and diligence to be studyed . we have also christ and his gospell myste●ies and benefits to study . we have the ●hurches case , its dangers , sufferings , and ●eliverances to study : we have the state of ●ur neghbours and brethren to consider of : the mercyes , and dangers , and sufferings both of ●heir soules and bodyes : we have our enemies to thinke of with due compassion : and our duty to all these . . and as it is negligence and omission to be all at home , and pass by so great a part of duty ; so is it a double frustration of our labour , and will make even this study of ourselves to be in vaine . . we cannot come by all our study to the true knowledge of our selves , unless we also study other things besides our selves . for we are related to god , as his creatures , as his own , as his subjects and as his dependant children , as his redeemed , and his sanctifyed ones , ( or such as should be such ) and if we know not god as creatour , redeemer and sanctifyer ; as our owner , ruler and ●●●nefactor ; and know not what his creation redemption , sanctification , his title gover●●ment and benefits meane , it is not possi●●● that we should know our selves . mutual ●●●lations must be known together , or neither 〈◊〉 be known . . and if we could know our selves , an● know no more , it were but to know nothing , and lose that knowledge . for this 〈◊〉 but the enterance into wisdome , and th● meanes and way to higher knowledge . th●● learning of our alphabet or primer is lost ▪ if we learn no further ; you are therefore 〈◊〉 study and know your selves that you may advance to the knowledge of christ and his grace , and be acquainted wich the remedie of all that you find amiss at home : and that by christ you may be brought unto the father , and know god as your happiness and rest ; you are not your own ultimate ends , and therefore must goe further in your studyes then yourselves . . we shall never attaine to rectitude or solid comfort and content , unless our studyes goe further then ourselves . for we are not the rule to our selves , but crooked lines ! and cannot know what is right and wrong , if we study not the rule as well as ●ur selves . and alas , we are diseased , miserable sinners . and to be alwayes looking on so sad a spectacle , can bring no peace or comfort to the mind . to be still looking on the sore , and hearing only the cry of conscience , will be but a foretaste of hell. when we would be humbled and have matter of lamentation , we must look homeward , where the troubling thorns and nettles of corruption grow . but if we would be comforted and lift up , we must look higher , to christ and to his promises , and to everlasting life : our garden beareth no flowers or fruits that are so cordial . this much i have spoke by way of caution , . that you may not think i am driving you into the extream of solitude , and confining or imprisoning you at home . . because some scarce know how to avoid a fault , without running into another on the other side the way : nor how to understand the right use of a doctrine , but are turning it into an abuse , and building sin upon the foundation of righteousness . two sorts of persons have great need of this caution , that they dwell not too much on themselves . one is poor melancholy people that can think of almost nothing else : their distemper disposeth them to be alwayes poring on themselves , and fir●● their thoughts on their sin and misery and searching into all their own miser● ages , and making them worse then inde●● they are : you cannot call off their though● from continual self-condemning , and 〈◊〉 on their own misdoings and unhappiness ▪ they have a god , a christ , a heaven , a treasure of precious promises to meditate on 〈◊〉 and they cannot hold their thoughts to these , ( unless as they aggravate their sin and sorrows , ) but live as if they had nothing to think on but themselves ; and were made to be their own tormentors : day and night even when they should labour , and when they should sleep , they are busie in a fruitless vexation of themselves ▪ these poor afflicted souls have need to be called from the excessive study of themselves . another sort is , those christians that are wholly taken up in enquiring whether they have saving grace or not ; while they neglect that exercise of their grace , in doing all the good they can to others , and following on the way of faithfull duty , which might do more to their assurance , then solitary tryals . the former sort by overdoing in this one ●art of their work , disable themselves to ●ll the rest . they tire and distract their ●inds , and raise such fears as hinder their ●nderstandings , and cast their thoughts ●nto such confusion , that they quite lose ●he command of them , and cannot gather ●hem up for any holy work : yea while ●hey study nothing but themselves , they ●●se even the knowledge of themselves : ●hey gaze so long upon their faults and ●ants , till they can see nothing else ; and ●now no apprehenosins but dark and sad ; ●nd wilfully unlearn the language of thanks●iving and praise ; and the burden of all ●heir thoughts and speeches , is , miserable ●nd vndone : as if there were for them ●o mercy , no help , no hope , but they were ut●●rly forsaken and cast off by god. the other sort , do so exceed in the measure of that self-love , which in it self is ●ood , that they neglect the study of the love of god ; and are still thinking what ●hey are and have been ; when they should ●onsider what they must be . they spend ●o much time in trying their foundation , that ●hey can make but little progress in the ●uilding . they are lik musicians that will ●pend all the day in setting instruments in ●●●ne ; or like a mower that spends most of his time in whetting . they are all 〈◊〉 preparing their tools while they should 〈◊〉 working ! and putting on their 〈◊〉 and preparing their weapons , when th●● should be fighting : and enquiring which 〈◊〉 the way , while they should be travelli●● ▪ they leave undone too much of their 〈◊〉 without doors while they confine themsel●●● to that within : and that within goes on 〈◊〉 worse , because they neglect that with●●● doors , which should further it . when th●● should instruct the ignorant , exhort 〈◊〉 obstinate , confirm the weak , or co●●fort the afflicted , they are complaining 〈◊〉 their own ignorance , obstinacy , weakne●● or affliction ; and help not others bec●●●● they feel such need of help themselves ▪ as if they were like beggars , that had no●thing to give , but must live by asking and receiving : they understand not that its 〈◊〉 of the mysteries of godliness , that teaching others doth inform themselves , and the light which they bring in for others , will serve themselves to work by ; and that reproving others doth correct themselves : and exhorting others doth prevail with themselves ▪ and perswading the obstinate wills of others ▪ doth tend to bend and resolve their 〈◊〉 & that comforting others doth tend to 〈◊〉 and raise themselves : their own spirits may be a little revived , by the very smell of the cordials they prepare for others . in this case , giving is both begging and receiving . doing good is not the least effectual kind of prayer : and that we may be so imployed , is not the smallest mercy . many a one hath thus grown rich by giving : many a one hath convinced himself by confuting his own objections from another : and many a one hath raised and comforted himself , by offering comfort to others that have the same infirmities ; and have banished their own ●●cessive doubts and fears , by frequent compassionate answering the same in others whose sincerity they have less suspected then their own . none thrive more then they that grow in the sun shine of gods blessing : and god blesseth those most that are most faithfull in his work : and the work of love ▪ is the work of god. to do good , is to be most like him : and they that are most like him , do best please him . in subordination to christ , in whom we are accepted , we must by his spirit be made thus acceptable in our selves : we must be amiable if we will be loved . and those that god loveth best , and is most pleas●● with , are like to receive most p●en●●ously from his love. it is necessary therefore to our own safety , and holiness , and consolation , that we look much abroad at the necessities of others , and study our brethren , and the church of god , as well as our selves : that we look not every man on his own things , but every man also on the things of others , phil. . . there may be somewhat of inordinate selfishness , even about our souls : and sinfull selfishness is alwayes a losing course . as he that will be a self-saver in point of estate , or honour , or life , taketh the ready way to lose them ( mat. . . ) so he that for the saving of his soul , will confine all his care and charity to his own soul , taketh not the way indeed to save it . we keep not our selves ; we quicken not ; we comfort not ; we save not our selves ; but only as agents under christ , manuring the land , and sowing the seed , to which he alone can give the blessing : it is not therefore our inordinate self-studying that will do it : with all our care , without his blessing , we cannot add one cubit to the stature of our graces : therefore it must needs be our safest course , to be as carefull and faithfull as we can in duty , and lay out most of our study to please him ; and then if we come not to assurance of his love , or discern not his image and grace upon us , ye● we must trust him with our souls , and leave the rest to his care and goodness , that hath undertaken that none shall be losers by him , nor be ashamed or frustrate of their hopes , that wait upon him , and obey him : let us commit the keeping of our souls to him in well doing , as unto a faithfull creator , pet. . . as the eyes of servants look to the hand of their masters — so our eyes ( in a way of duty ) must wait upon the lord our god , till he have mercy upon us , psal . . , . and though we grow weary of crying , and our throat be dryed , and our eyes fail while we wait for god , ( psal . . . ) yet our hope is only in him , and therefore we must continue to wait upon him , psal . . . and they that wait for him shall not be ashamed , isa . . . it is not the pretended necessity of one work , that will excuse him that hath many as necessary to do : especially when they are conjunct in nature and necessity , and must go together , to attain their end . concerning god , as we may well say that we must love and serve him only , and none but him , because we must love nothing but for his sake , and as a means to him the end of all : and so while it is god in all things that we love , we are more properly said to love god then the creature by that act , because he is the ultimate first intnded end , and principal object of that love ; and as the means , as a means , hath its essence in its relation to the end ; so the love of the means , as such , is accordingly specified : and so we may say of our study and knowledge of god , that nothing but god is to be studied or known : because it is god in the creature that must be studied : it is a defective similitude ( as all are ) to say , [ as it is the face that we behold the glass for : ] for god is more in the creature then the face in the glass . but though all the means be united in the end , yet are they various among themselves . and therefore though we must study , know and love nothing but god ; yet must we study , know and love many things besides our selves : the means that are many , must all be thought on . more strings must be touched then one ( how near soever ) if we will have any musick . more letters must be learned than [ i , ] or we shall never learn to read . all men will confess that to confine our charity to our selves , and to do good to no others , is unlike a christian : to deny to feed and clothe our brother in his need , is to deny it unto christ : and it will be no excuse , if we were able , to say , i laid it out upon my self . and the objects of our charity must be the objects of our thoughts and care : and it will not suffice for our excuse , to say , [ i was taken up at home ; i had a miserable soul of my own to think on . ] and yet if these self-studying souls , that confine almost all their thoughts unto themselves , would but seek after god in themselves , and see his grace , and benefits , it were the better : but poor souls , in the darkness of temptation , they overlook their god ; and most of their study of themselves , is to see satan and his workings in themselves : to find as much of his image as they can , in the deformities or infirmities of their souls ; but the image of god they overlook , and hardly will acknowledge . and so , as noble objects raise the soul , and amiable objects kindle love , and comfortable objects fill it with delight ; and god , who is all in one perfection , doth elevate and perfect it , and make it happy ; so inferiour objects do depress it ; and ugly loathsome objects fill it with distaste and loathing ; and sad and mournfull objects turn it into grief ; and therefore to be still looking on our miseries , and deformities , must needs turn calamity and wo into the temperament and complexion of the soul . this much i thought needfull to be spoken here to prevent misunderstanding and misapplication : that while i am pressing you to study and know your selves , i may not encourage any in extreams , nor tempt them to make an ill use of so great and necessary a doctrine : and indeed the observation of the sad calamity of many poor drooping afflicted souls , that are still poreing excessively on their own hearts , commanded me not to overpass this caution . and yet when i have done it , i am afraid lest those in the contrary extream , will take encouragement to neglect themselves , by my reprehensions of those that are so unlike them . and therefore i must add , to save them from deceit ; . that it is but a very few that are faulty in overstudying themselves , in comparison of the many thousands that err on the other hand in the careless neglecting of themselves . . and that it is symptomatically and effectively far more dangerous , to study your selves too little , then too much . though it be a fault here to exceed , yet it is for the most part a sign of an honest heart to be much at home , and a sign of an hypocrite to be little at home and much abroad . sincerity maketh men censurers of themselves . for it maketh them more impartial , and willing to know the truth of their condition : it cureth them of that folly that before made them think that presumption shall deliver them , and that they shall be justified by believing promises of their own , though contrary to the word of god ; yea by believing the promises of the devil , and calling this a faith in christ : they are awakened from that sleep in which they dreamed that winking would save them from the stroke of justice , and that a strong conceit that they shall not be damned , will deliver them from damnation ; and that they are safe from hell if they can but believe that there is no hell , or can but forget it , or escape the fears of it . these are the pernicious conclusions of the ungodly , discernable in their lives , and intimated in their presumptuous reasonings , though too gross to be openly and expresly owned : and therefore they are undisposed to any impartial acquaintance with themselves . but grace recovereth men from this distraction ; and makes them know that the judgement of god will not follow the conceits of men ; and that the knowledge of their disease is necessary to their cure ; and the knowledge of their danger is necessary to the prevention ; and that its the greatest madness to go on to hell , for fear of knowing that we are in the way ; and to refuse to know it , for fear of being troubled at the news . and an upright soul is so far fallen out with sin , that he taketh it seriously for his enemy ; and therefore is willing to discover it in order to its destruction ; and willing to search after it in order to a discovery . and he hath in him some measure of the heavenly illumination , which maketh him a child of light , and disposeth him to love the light , and therefore cometh to it that his deeds may be made manifest , joh. . . hypocrites are quick-sighted in discovering infirmities of others ; but at home they shut the windows , and draw the curtains , that they may not be disturbed or frightened in their sin ; thieves and sleepers choose not light : darkness suits the works of darkness . it is a good sign when a man dare see his own face in the glass of gods word ; and when he dare hear his conscience speak . i have ever observed it in the most sincere-hearted christians , that their eye is more upon their own hearts and lives , than ●pon others : and i have still observed ●he most unsound professors to be least cen●orious and regardfull of themselves , and ●ardly drawn to converse at home , and to ●ass an impartial judgement on themselves . hence therefore you may be informed of the reason of many other dif●erences between sincere believers and the ●ngodly . as . why it is that the sincere ●re so ready to discourse about matters of ●he heart ; and that they so much relish ●●ch discourse ; and that they have so much 〈◊〉 say when you come to such a subject . ●t is because they know themselves in some ●ood measure . they have studied , and ●re acquainted with the heart ; and there●ore can talk the more sensibly of what is ●ontained in a book which they have so ●ften read , and are so conversant in . ●alk with them about the matters ●f the world , and perhaps you may ●ind them more simple and ignorant then many of their neighbours ; but when you ●alk about the corruptions of the heart , ●nd the secret workings of them ; the mat●er , and order , and government of the thoughts , and affections , and passions ; 〈◊〉 wants and weaknesses of believers ; the n●●ture and workings of inward temptation● the wayes of grace , and of the exercise 〈◊〉 each grace ; the motions and operatio● of the spirit upon the heart ; the breathi●● of love and desire after god ; the a●●dresses of the soul to christ by fait● and dependance on him , and receivi●● from him ; about these secret matters 〈◊〉 the heart , he is usually more able in d●●●course , then many learned men that are 〈◊〉 sanctified . and hence it is that upright self-obs●●●ving souls are so full in prayer , and 〈◊〉 to pour out their hearts so enlargedly ●●●fore the lord , in confessing their sins , 〈◊〉 petitioning for grace , and opening th● necessities , and thanking god for spirit●●● mercies ! some that are themselves acquai●●●ed with themselves , and the workings 〈◊〉 grace , despise all this , and say , it is but 〈◊〉 ability to speak of the things which they 〈◊〉 most used to . i doubt not but meer ac●quired abilities and custom may advan●● some hypocrites , to pray in the languag● of experienced christians . and i doubt no● but natural impediments , and want of use , an● of right education , may cause many to 〈◊〉 ●onvenient expressions , that have true de●●res . but the question is , from whence it ●●mes to pass , that so great a number of ●hose that are most carefull and diligent ●or their souls , are so full in holy conference ●●d prayer , when very few others that ex●●ll them in learning and natural parts , ●ave any such ability ? and doubtless the ●hief reason is , that the care and study of ●hese christians , hath been most about their ●piritual estate ; and that which they set ●heir hearts upon , they use their tongues ●pon : generally it cannot be imagined , why they should use themselves to those ●tudies and exercises which procure those ●bilities , but that they highlyest esteem , ●nd most seriously regard the matters that concern their salvation , which are the sub●ect . i doubt not but god bestoweth his gifts upon men in the use of means , and that it is partly use that maketh men able and ready in these services of god : but what reason can be given , why one part of men use themselves to such imployments , and another part are unable through disuse , but that some do set their hearts upon it , and make it their business to know themselves , their sins and wants and seek relief , when by the others all this is neglected . some hypocrites may be moved by lower ends , both in this and in other duties of religion ; but that 's no rule for our judgeing of the intentions of the generality , or of any that are sincere . as a man that hath lived in the east or west indies , is 〈◊〉 to discourse of the places and people which he hath seen , and perhaps another by a map or historie may say somewhat of the same subject , though less distinctly and sensibly ; but others can say nothing of it : so a man of holy experience in the mysteries of sanctification , that is much conversant at home , and acquainted with his own heart , is able ( if other helps concur ) to speak what he feels , to god and man , and from his particular observation and experience , to frame his prayers and spiritual conference ; and an hypocri●● from reading and common observation , may do something affectedly that 's like it : but careless self-neglecting worldlings are usually dumb about such matters , and hear you as they do men of another countrey , that talk in a language which they do not understand , or at least cannot make them any answer in . but if any of you will needs think more basely and maliciously , of the cause of holy prayer and conference in believers , let us leave them for the present ( to the justification of him that gave them the spirit of supplication which you reproach , ) and let us only enquire what is the reason that men that can discourse as hansomely as others , about worldly matters , have nothing to say ( beyond a few cold affected words , which they have learnt by rote ) either to god or man , about the matters of the soul , the methods of the spirit , the workings of a truly penitent heart , or the elevations of faith , and the pantings of desire after god. why are you dumb when you should speak this language , and frequently and delightfully speak it ? is it because your reason is lower then those mens that do speak it , whom you despise ? and that you are naturally near kin to ideots ? no ; you are wise enough to do evil : you can talk of your trades , your honours or employments , your acquaintance and correspondencies all the day long ; you are more wordy about these little things , then the preachers themselves that you count most ●edious are about the greatest . you are ●uch longer discoursing of your delusory ●oyes , then the lovers of god , whose souls ●ong after him , are in those prayers , which trouble you with their length : many a time have i been forced to hear your dreaming incoherent dotage : how copious you are in words that signifie no greater matters then flesh pleasing , or fancifull honour● and accomodations ; i had almost said , the●● chaff , or straw or dirt . one may he●● you from morning to night , from day to day , discoursing in variety of company , on various subjects , with freedom and plausible ingenuity ; and when all is se● together , it is but a hodge podge of earth and flesh and windy vanity , a frothy puddle . a● the ridiculous orator , magno conatu & hiatu nihil dicitis : you strein and gap● an hour or a day together to say nothing ▪ set all the words of a day together , and peruse them at night , and see what they are worth : there 's little higher then visible materials , ( that i say not , then the dunghil or your shadows , ) then meat and drink , and play and complement , then houses , or lands , or domineering affections o● actions , in many hours or days discourse . i think of you sometime , when i see how ingeniously and busily children do make up their babies of clouts , and how seriously they talk about them , and how every 〈◊〉 and clout is matter of employment and dis●ourse , and how highly they value them , and ●ow many dayes they can unweariedly ●pend about them . pardon my compari●on : if you repent not of your discourses ●nd imployments more then they , and do not one day call your selves far worse fools then ●hem , then let me be stigmatized with the most contumelious brand of folly . it is not then your want of natural faculties and parts that makes you mute in the matters of god and your salvation , when men of meaner naturals then you do speak of those things with the greatest freedom and delight . and sure it is not for want of an inge●nous education : as you would take it ill to be thought below them in natural endowments , so much more in those acquisitions and furniture of the mind , which comes by breeding and due culture of your naturals . you would disdain in these to be compared with many poor rusticks and mechanicks , that are almost as fluent in speaking of the great things of immortality , as you are in talking of your transient occurrences , your sublunary felicities , and the provisions of your appetites and your skins . what then can be the cause of this dumb disease , but that you are unacquainted with your selves ? and as you have not a new-birth , and a divine nature , and the spirit of christ , to be either the spring and principle or the matter of your discourse ; so you have not the due knowledge of your sin and misery , which should teach you the language of serious penitents , before you have the language of justified believers . if you say again , it is because we have not been used to this kind of speech . i answer , and whence is it that you have not been used to it ? if you had know the greatness and goodness of the lord , as sensibly as they , would not you have used to pray to him and speak of him as well as they ? if you had known and considered your sin , and wants , and miseries , or dangers , as well as they , would you not have been used to beg mercy , pardon and relief , and to complain of your distress as much as they ? if you did as highly value the matters of eternal consequence as they do , and laid them to heart as seriously as they , would not your minds and hearts have appeared in your speeches , and made you use your selves to prayer and holy conference as well as others ? if you say , that many have that within them which they are not able to express , or which they think not meet to open unto other , i answer . . as to ability , its true of those that have the impediments of some natural disability , or excessive bashfulness , melancholy or the like disease ; and of those that are so lately converted , that they have not had time to learne and use themselves to a holy language : but what 's this to them that are of as good naturall parts and free elocution as other men , and suppose themselves to have bin true christians long ? . and as to the point of prudence which is pleaded for this silence , it is so much against nature , and so much against the word of god , that there is no roome at all for this pretence , unless it be for inferiors or such as want an opportunity to speak to their superiours , or to strangers ; or unless it be only for some particular omissions when the thing would be unseasonable . nature hath made the tongue the index of the mind : especially to express the matters of most urgency and concernment . do you keep silent ordinarily the matters which you highliest esteem ? which you oftenest think of ? which you take your life and happiness to consist in ? and which you are deeplyest affected with , and prefere before all other matters of the world ? what a shamefull pretence is it , for those that are dumb to prayer and holy conference , for want of any due sense of their condition , or love to god , which should open their lips , to take on them it is for want of tongues or because their prudence directeth them to silence ? when they hold not their tongues about those matters , which they must confess are ten thousand fold less regardable ; they can discourss unwearyedly about their wealth , their sport , their friend , their honour , because they love them ; and if a man should here tell them , that the heart is not to be opened or exercised by the tongue , they would thinke he knew not the naturall use of heart or tongue : and yet while they pretend to love god above all , they have neither skill nor will to make expression of it ; you strike them dumb when you turne the streame of conference that way ; and you may almost as well bid them speak in a strange language , as pray to god from the sense of their necessities , and yet they say , their hearts are good . let the word of god be judge whether a holy experienced heart should hide itself and not appeare in prayer and holy conference by the tongue . thess . . . pray continually : luk. . . christ spake a parable to this end , that men ought allwayes to pray and not waxe faint . phil. . . be carefull for nothing : but in every thing by prayer , and supplication with thanksgiving let your requests be made known unto god. and how they must pray , you may gather from chron. . . in case of dearth , pestilence , blasting , mildew , locusts , caterpilers , enemies , sicknesses or sores , [ then what prayer or supplication soever shall be made of any man , or of all the people , when every one shall know his own sore , and his own grief , and shall spread forth his hands in this house , then heare thou from heaven , &c. ] i am not speaking of the prescribed prayers of the church , nor denying the lawfullness of such in private . but if you have no words but what you say by rote , and pray not from the knowledge of your own particular sore and griefe , it is because you are too much unacquainted with yourselves , and strangers to those hearts where the greatest of your sores and griefes are lodged . and whether good hearts should be opened in holy conference , ( as well as prayer ) you may easily determine from the command of god ▪ pet. . . . [ as every man hath received the gift , so minister the same one to another , as good stewards of the manifold grace of god ] if any man speak , let him speak as the oracles of god. eph . . [ let no corrupt communication proceed out of your mouth , but that which is good , to the use of edifying , that it may minister grace unto the hearers ] heb. . . [ exhort one another daily while it is called to day , lest any of you be hardened through the deceitfullnes of sin . ] psal . . , . [ the mouth of the righteous speaketh wisdome , and his tongue talketh of judgment : the law of his god is in his heart &c ] psal . . . let my mouth be filled with thy praise and with thy honour all the day . pro. . . the mouth of a righteous man is a well of life ] . the lips of the righteous feed many ] and christ himself decideth it expresly , math. . . . [ out of the abundance of the heart the mouth speaketh : a good man out of the good treasure of his heart bringeth forth good things ; for a man that hath no heart to prayer or holy conference , but loathes them and is weary of them , and had rather talk of fleshly pleasures , to pretend that yet his heart is good , and that god will excuse him for not expressing it , and that it is his prudence , and his freedome from hypocrisie , that maketh his tongue to be so much unacquainted with the goodness of his heart , this is but to play the hypocrite to prove that he is no hypocrite : and to cover his ignorance in the matters of his salvation , with the expression of his ignorance of the very nature and use of heart and tongue , and to cast by the lawes of god , and his owne duty , and cover this impiety with the name of prudence . if heart and tongue be not used for god , what do you either with a heart or tongue ? the case is plaine , to men that can see that it is your strangness to your selves , that is the cause that you have little to say against yourselves , when you should confess your sins to god ; and so little to say for your selves , when you should beg his grace ; and so little to say of your selves , when you should open your hearts to those that can advise you : but that you see not that this is the cause of your dumbness , who see so little of your owne corruptions , is no wonder while you are so strange at home . had you but so much knowledge of yourselves as to see that it is the strangeness to your selves that maketh you so prayerless and mute , and so much sense as to complaine of your darkness , and be willing to come into the light , it were a signe that light is coming in to you , and that you are in a hopefull way of cure . but when you neither know yourselves , nor know that you do not know yourselves , your ignorance and pride are like to cherish your presumption and impiety , till the light of grace , or the fire of hell have taught you better to know your selves . . and here you may understand the reason why people fearing god are so apt to accuse and condemn themselves , to be too much cast downe ; and why they that have cause of greatest joy , do somtimes walk more heavily then others . it is because they know more of their sinfulness , and take more notice of their inward corruptions and outward failings , then presumptuous sinners do of theirs . because they know their faults and wants , they are cast down ; but when they come farther to see their interest in christ and grace , they will be raised up againe . before they are converted , they usually presume , as being ignorant of their sin and misery : in the infancy of grace they know these , but yet languish for want of more knoledge of christ and mercy . but he that knoweth fully both himself and christ , both misery and mercy , is humbled and comforted , cast downe and exalted . as a man that never saw the sea , is not afraid of it ; and he that seeth it but a farre off , and thinks he shall never come neere it , is not much afraid of it : he that is drowned in it , is worse then afraid : and he that is tossed by the waves , and doubteth of ever coming safe to harbour , is the fearfull person : he that is tossed but hath good hopes of a safe arrivall , hath feares that are abated or overcome with hope : but he that is safe-landed is past his feares . the first is like him that never saw the misery of the ungodly : the second is like him that seeth it in generall , but thinks it doth not belong to him : the third is like the damned that are past remedie : the fourth is like the humbled doubting christian , that seeth the danger , but doth too much question or forget the helpes ; the fifth is like the christian of a stronger faith , that sees the danger , but withall seeth his help and safety : the sixth is like the glorifyed saints , that are past the danger . though the doubting christian know rot his sincerity , and therefore knoweth not himself so well as the strong believer doth , yet in that he knoweth his sinfullness and unworthyness , he knoweth himself better then the presumptuous world . these two remarkes , with the foregoing caution , having interposed ( some what out of place ) i now returne to prosecute my exhortation , that no matters may seem so sweet , so honourable , so great , or necessary , as to pass with you for excuses for the neglecting of the most diligent and impartiall study of yourselves . all persons to whom i can address this exhortation , are either godly or ungodly ; in the state of sin , or in the state of grace . and both of them have need to study themselves . i. and to begin with the unrenewed carnall sort , it is they that have the greatest need , to be better acquainted with themselves . o that i knew how to make them sensible of it ; if any thing will doe it , me thinkes it should be done by acquainting them how much their endless state is concerned in it . in order hereunto let me yet adde to all that is said already , these few considerations ; . if you know not yourselves , you know not whether you are the children of god , or not : nor whether you must be for ever in heaven or hell ; no nor whether you may not within this houre behold the angry face of god , which will frowne you into damnation . and is this a matter for a man of reason to be quietly and contentedly ignorant of ? it is a business of such unspeakable concernment , to know whether you must be everlastingly in heaven or hell , that no man can spare his cost or paines about it , without betraying and disgracing his understanding : you are sure you shall be here but a little while : those bodies you all know , will hold your souls but a little longer : as you know that you that are now together here attending , must presently quit this roome and be gone ; so you know that when you have staid a little longer , you must quit this world , and be gone into another . and i think there is not the proudest of you but would be taken downe , nor the most sluggish or dead-hearted but would be awakened , if you knew that you must goe to endless misery , and that your dying houre would be your enterance into hell. and if you know not your selves , you know not but it may be so . and to know nothing to the contray , would be terrible to you if you well considered it , especialy when you have so much cause to feare it . o sirs , for a man to sit here sencelesly in these seats , that knows not but he may burne in hell for ever , and knowes not because he is blind and careless ; how unsuitable is it to the principle of self love and self preservation ? and how much unbeseemi●● the rational nature , to have no 〈◊〉 or care , when you looke before you , unto the unquenchable fire and the utter darkness where , as the heathen poet speakes , nec mortis poenas mors altera finiet huju● ▪ horaque erit tantis ultima nulla malis . if any of you thinke that all these matters are to be put to the adventure , and cannot now be known , you are dangerously mistaken . as you may certainly know by scripture and the light of nature , that there is a future life of joy to the godly ▪ and of misery to the wicked , so may you know by a faithfull tryall of yourselves , to which of these at present you belong , and whether you are under the promise or the threatening ; know yourselves , and you may know whether you are justifyed o● condemned allready , and whether you are the heires of heaven or hell. surely he that comforteth his servants with the promise of glory to all that believe and are new creatures , and sanctifyed by his spirit , did suppose that we may know whether we believe and are renewed and sanctifyed or not : or els what comfort can it be to us ? if blinded infidels , have no meanes to quiet ●hemselves but their unbeliefe , and a con●eit that there is no such life of misery , ●hey have the most pittifull o piate to ease ●hem in the world : and may as well think ●o become immortall , by a confident con●eit that they shall never die . if they befoole ●hemselves with the ordinary questions [ where is hell : and what kind of fire is it ? &c ] i answer them with augustine [ melius ●st dubitare de occultis , quam litigare de ●●●certis : illum quippe divitem in àrdore ●oenarum , & illum pauperem in refrigerio gandiorum esse intelligendos non dubito : sed quomodo intelligenda illa flamma in inferno , ille sinus abrahae , illa divitis lingua , ille digitus pauperis , illa sitis tormenti , illa stilla refrigerii , vix fortasse à mansuetè quarentibus , contentiose antem sectantibus nunquam invenitur ] that is , [ it is better to be in doubt about things that are hidden from us , then to quarrell about things that are uncertaine to us . i am past doubt that we must understand that that rich man was in the heat of paine , and the poore man in a refreshing place of joyes : but how to understand that flame in hell , that bosome of abraham , that tongue of the rich man , that finger of the poore man , that thirst of torment , that drop for cooling or refreshment , perhaps will hardly be found by the most humble enquirers , but never by contentious strivers . so that i may conclude that the greatness and dreadfullness of the case , should make every person that hath an eye to see , an eare to heare , and a heart to understand , to read and enquire and consider , and never rest till they know themselves , and understand where it is that they are going to take up their abode to everlasting . . consider , that all men must shortly know themselves . presumption will be but of short continuance . be never so confident of being saved without holynes , you will speedily be undeceived . if the spirits illumination do not convince and undeceive you , death will undoubtedly do it at the furthest . thousands and millions know their sin and misery now when it is too late , that would not know it when the remedy was at hand ; sinners , your soules are now in darkness : your bodyes are your dungeon : but when death brings you out into the open light , you will see what we could never make you see . o how glad would a faithfull minister of christ be , if by any information he could now give you halfe the light that you shall then have , and now make you know at the heart with the feeling of repentance , that which you must else quickly know , even at the heart with the feeling of despaire ; sirs , i hope you think not that i speak meere fancies to you , or any think that is questionable and uncertaine : you can not say so without denying your selves to be christians ; no nor without contradicting the light of nature , and debasing your soules below the heathen who believe an immortality of soules in a different state of joy or mtsery in the life to come : and if you are once below heathens , what are you better then bruit beasts ? better in your naturall faculties and powers , as being not made bruites by your creatour : but worse as to the use of them , and the consequents to yourselves , because you are voluntary self-abusing bruites . but to live here as a bruit , will not make you die and be hereafter as a bruit : to belive you shall die as a beast , will not prevent the miserable life of an impenitent sinner . it will not make your soules to be mortall , to believe they are mortall ; no more then it will make a beast to be immortall , if he could but think so . the coffin-maker and the grave-maker , if they never read a book , can tell you that it is no controversie whether you must goe hence . and faith and reason can both assure you , that your soules lie not downe with your bodies in the dust , nor are annihilated by the falling of your earthly tabernacle ; no more then the spirits when the glass is broken that held them , or then your bodies are annihilated when you put off your clothes , or rise out of your beds : or then the bird is annihilated that is got out of the shell : or the infant that is by nature cast out of the wombe : nor no more then the angels that appeared to the apostles or others , were annihilated when they disappeared : or ( if i must speak more suitably to the ungodly ) no more then the devil that some time appeareth in a bodily shape is annihilated when that appearance vanisheth . as i suppose there is never a person in all this populous city that was here but seven-score years agoe ; so i suppose there is none of you that are here to day , that expect to be here so long a time : they are gone before you into a world where there is no presumption or security : and you are going after them and are almost there . as easily as you set here , i tell you all , you are going after them apace , and are almost there : o sirs , that world is a world of light. to the damned soules it is called outer darkness , because they have none of the light of glory or of comfort : but they shall have the light of a self-accusing , self-tormenting conscience that is gone out of the darknes of self-ignorance and self-deceit , and is fully cured of its slumber and insensibility . do you now take a civilized person for a saint ? you will not do so long . doth the baptisme of water only goe with you now for the regeneration of the spirit ? it will not be so long : you will shortly be undeceived . doth a ceremonious pharisee thank god for the sincerity and holynes which he never had ? he will shortly be taught better to know the nature of holyness and sincerity , and that god justifyeth not all that justifie themselves . doth a little formal heartless , hypocriticall devotion , now cover a sensuall , worldly mind ? the cover will be shortly taken off , and the nakednes and deformity of the pharisee will appeare . doth the name of a christian , and the heartless use of outward ordinances , and that good esteeme of others , now goe for godlyness and saving grace ? the autumne is at hand , when these leaves will all lie in the dirt , and will goe for fruit no longer . do you take it now for true religion to be hot for lust , and pride , and gain , and cold for god and you salvation ? and to obey god so far as will stand with your outward prosperity , and as the flesh , or your other masters will give leave ? this is an opinion that never accompanied any man beyond the grave . do you think to be saved by all that devotion , which gives god but the leavings of the flesh and world , and by a religion that gives him but the outer rooms ( when pleasure and gain are next your hearts ) and that makes him but an underling to your covetousness and ambition ? think so if you can , when you are gone hence . cannot the preacher now make the ungodly to know that they are ungodly , the unsanctified to know they are but carnal , and the pharisee to know that his religion is vain ? death can convince the awakened soul of all this in a moment . you can choose whether you will believe us : but death will so speak as to be believed . you must be voluntary in knowing your misery now : but then you shall know it against your wills . you must open the windows , or must open your eyes , if you will see your selves by the light which we bring to you : but death irresistibly throws open all . to say in pride and obstinacy , [ i will not believe it ] will now serve turn to quiet your consciences , and make you seem as safe as any : but when god saith you shall feel it , your unbelief is uneffectual : it can then torment you , but it can no longer ease you . there 's then no room for [ i will not believe it . ] god can without a word perswade you of that which you were resolved you would never be perswaded of . this day while you all sit here in the body , you are every one affected according as you apprehend your state to be , whether it be indeed as you apprehend it , or not : but when death hath opened you the door into eternity , you will be all affected with your conditions as they are indeed . to day , you are here quiet because you think your souls are safe : and some are troubled that think they are in a state of misery : and its like that some on both sides are mistaken : and the quiet of one , and the disquiet of another , may arise for want of the knowledge of your selves : but death will rectifie both these errors : and then if you are unsanctified , no false opinions , no unbelief , no confident conceits of your integreity , will abate your desperation , or give any ease to your tormented minds : nor will there be any doubts , or fears or despairing self-afflicting thoughts to disquiet those that christ hath justified , or a bate their joyes . o how many thousands will then think much otherwise of themselves then they now do ! death turns you out of the company of flatterers ; and calls you out of the world of error , where men laugh and cry in their sleep : and bringeth you among awakened souls , where all things are called by their proper names , and all men are taken by themselves to be as they are indeed . serious religion is not there a derision ; nor loving and seeking and serving god with all the heart and soul and might , is not there taken for unnecessary preciseness . holiness is not there called humour or hypocrisie : nor is the pharisaical ceremonious hypocrite , taken for a man of the most prudent , safe and moderate religion . god judgeth not as man , by outward appearances ; but with righteous judgement : that which is highly esteemed among men , is abomination in the sight of god , luke . . and he will make you then to judge of your selves as he hath judged you . though wisdom now be justified but of her children , it shall then be justified by all : not by a sanctifying , but a constrained involuntary tormenting light : and though now men can believe as well of themselves , as self-love and the quieting of their consciences doth require ; yet then they will have lost this mastery over their own conceits . o therefore beloved hearers , seeing you are all going into an unresistibly convincing light , and are almost in that world where all must fully know themselves : seeing nothing is covered that shall not be revealed , nor hid that shall not be made known ( mat. . . ) and no unsanctified hypocrite doth flatter himself into such high presumption , but a dying hour will take him down , and turn it all into endless desperation , if true conversion prevent it not ; i beseech you be more conversant with conscience , then you have been : be ashamed that a wanton sot , that knoweth nothing better then flesh to adorn and to be carefull of , should bestow more hours in looking into the glass , then you bestow to look into gods word and your own hearts ; yea more in a year , then you have thus bestowed in all your lives . o that you knew what a profitable companion conscience is for you to converse with . you would not then think your selves so solitary as to be destitute of company and employment , while you have so much to do at home , and one in your bosome that you have so much business with . and it is a necessary and inseparable companion : if the wise of your bosome should be a shrew , you must not therefore be a stranger to her , because of nearness , necessity and business . if conscience should give you some foul words , and chide you when you had rather be flattered ; yet there is no running from it for more pleasant company : home is homely : it s there that you must dwell : conscience is married to you : please it on safe terms as well as you can : but do not think to overrun it : for it will follow you ; or you must return to it home again , when you have gone yout furthest , and done you worst . you have taken conscience for better and for worse . there is no expectation of a divorce : no not by death : it will follow you to eternity . and therefore o be not strange to conscience , that will be your comforter or tormenter at the hour of death ; that can do so much to make sickness and all suffering light or grievous ; and to make death welcome or terrible to you : fly not from conscience that must dwell with you for ever . o foolish sinners ! do you want company and business to pass away your time ? are you fain to go to cards or dice to waste this treasure , which is more precious then your money ? do you go to an ale-house , a play-house , or other such pest house to seek for company and pastime : ( i say not , to bedlam ; for that 's as much more honourable then your sinfull society , as the place that cureth or restraineth the mad , is better then that which makes them mad . ) do you forget what company and business you have at home . as you love your peace and happiness , instead of conversing with vain , lascivious , or ungodly persons , o spend that time in converse with your consciences . you may there have a thousand times more profitable discourse . be not offended to give conscience a sober faithfull answer , if it ask you , what you have done with all your time ? and how you have lived in the world ? and how you have obeyed the calls of grace ? and how you have entertained christ into your hearts ? and whether you have obeyed him or his enemy ? and whether you have been led by the spirit or the flesh ? and what forwardness the work of your salvation is in , for which you came into the world ? and what assurance you have of your justification and salvation ? and what readiness to die ? think it not presumption in conscience thus to examine you : though you have perhaps unthankfully disdained to be thus examined by your pastors , your external guides , whose office it is to help you , and watch for your souls ; yet do not disdain to be accountable to your selves . accountable you must be ere long to god : and that friend that would help you to make ready such accounts , on which so great a weight dependeth , me thinks should be welcomed with a thousand thanks . ministers and conscience should be acceptable to you , that come on so necessary a work . the chidings of conscience are more friendly language then the flattery of your ignorant or proud associates : and should be more gratefull to you then the laughter of fools , which is like the crackling of thorns in the fire , ( eccles . . . ) thy own home though it be a house of mourning , is better for thee then such a sinfull house of mirth . hear but what conscience hath to say to you . no one will speak with you , that hath words to speak , which nearlyer concern you . i beseech you , sirs , be more frequent and familiar with conscience then most men are . think not the time lost , when you walk and talk with it alone . confer with it about your endless state , and where you are like to be for ever ; and what way you are in ; and what thoughts you will have of your sins and duties , of the world and god , of yielding or overcoming at the last . is there no sense in this discourse ? thou art dead and senseless if thou think so . is idle talk and prating better ? i hope you are not so distracted as to say so . if you have not blinded , deceived or bribed it , i tell you , conscience hath other kind of discourse for you ; more excellent and necessary things to talk of , then wantons , or worldlings , or pot-companions have . it s better be giving conscience an account , what business thou hast had so often in such company ; and how thou wouldst have lookt , if death had found thee there ? then without leave from from god or conscience , to go thither again . the thriving way is neither to be still at home , nor still abroad ; but to be at home when homework is to be done ; and to be abroad only for doing and for getting good , in a way of diligent christian trading ; and to bring that home that is got abroad : but never to go abroad upon loytering , vain , expensive occasions . when you have done with conscience , converse with others that your business lieth with , and go abroad when it s for your masters work : but go not upon idle errands : converse not with prodigal wasters of your time , and enemies to your souls . one time or other conscience will speak , and have a hearing : the sooner the better : put it not off to a time so unseasonable as death ; i say not unseasonable for conscience to speak in ; but unseasonable for it to begin to speak in ; and unseasonable for those terrible words that need a calmer time for answer ; and unseasonable for so many things and so great , as self-betrayers use to put off untill then , which need a longer time for due consideration and dispatch . . and i beseech you consider , with what amazing horror it must needs surprise you , to find ox a sudden and unexpe●●edly when you die , that all is worse with ●ou then you imagined or would believe ? after a whole life of confident presumpti●n , to be suddenly convinced by so dread●ull an experience , of your so long and wilfull a mistake ! to find in a moment , that you have flattered your souls , into so desperate a state of woe ! to see and feel all the selfish cavils and reasonings confuted , in one hour , which the wisest and holiest men on earth , could never beat you from before ! o sirs , you know not now , what a day , what a conviction , that will be ! you know not what it is for a guilty soul to to pass out of the body , and find it self in the plague of an unsanctified state , and hated of the holy god , that never would know it till it was too late . you know not what it is to be turned by death into that world of spirits , where all self-deceit is detected by experience : and all must undergo a righteous judgement ; where blindness and self-love can no more perswade the miserable that they are happy ; the unholy that they are sanctified ; the fleshly minded men that they are spiritual ; the lovers of the world , that they are the lovers of god : men cannot there believe what they list : nor take that for a truth which makes for their security , be it never so false ▪ men cannot there believe that they are accepted of god , while they are in the bonds of their iniquity ; or that their hearts are as good as the best , while their tongues and lives are opposite to goodness ; or that they shall be saved as soon as the godly , though they be ungodly . it s easie for a man to hear of waves , and gulfs and shipwrack that never saw the sea ; and without any fear to hear of battels , that never saw the face of an enemy : and without any trouble to hear of sickness and tormenting pains , and burning , and cutting off of limbs , that never felt or saw such things . it s easie for you here in these seats , in the midst of health and peace and quietness , to hear of a departing soul , and where it shall appear , and what it shall there see , and how great a discovery death will make : but o sirs , when this must be your case ( as you know it must be , alas , how speedily ! ) these matters then will seem considerable : they will be new and strange to those that have heard of them an hundred times , because they never heard of them sensibly till now . one of those souls that have been here before you , and have past that way into eternity , have other thoughts of these things than you have ! o how do ●●ey think now , of the fearless slumber ●nd stupidity of those that they have ●eft behind ? what think they now of those ●hat wilfully fly the light , and flatter them●elves in guilt and misery , and make light of all the joyes and torments of the other world ? even as the damned rich man in luke . thought of his poor brethren , ●hat remained in prosperity and presum●●ion upon earth , and little thought what ●ompany he was in , what a sight he saw , and what he did endure ! poor careless souls , you know not now what it is , for the ungodly to see that they are ungodly , by the unresistible light of another world : and for the unholy to feel in hell that they are unholy , and to be ●aught by flames and the wrath of the almighty , what is the difference between the sanctified and the carnal , betwen an obedient and a rebellious life : while you sit here , you little know these things : you see them not : you feel them not : and the lord grant you may never so know them by wofull experience : that you may scape such a knowledge , is the end of all that i am saying to you : but that will not be , but by another kind of knowledge , even the knowledge of belief and serious consideration . for your souls sake therefore come into the light , and try your selves , and huddle not over a work of such unspeakable consequence , as the searching of your hearts and judging of your spiritual state ? o be glad to know what you are indeed ! put home the question , am i sanctified or not ? a● i in the spirit or in the flesh ? be glad of any htlp for the sure resolution of such doubts . take not up with sleight and venturous presumptions . it is your own case : your nearest and your greatest case : all lies upon it : who should be so willing of the plainest dealing , the speediest and the closest search as you ? o be not surprized by an unexpected sight of an unrenewed miserable soul at death . it it be so , see it now , while seeing it may do good : if it be not so , a faithfull search can do you no harm , but comfort you by the discovery of your sincerity . say not too late , i thought i had been born again of the spirit , and had been in a state of grace ? i thought i had been a child of god , and reconciled to him and justified by faith ! o what a heart-tearing word would it be ●o you , when time is past , to say , i thought ●t had been better with me ! . consider also , that it is one of satans ●rincipal designs for your damnation , to keep ●ou ignorant of your selves . he knows if he can but make you believe , that you ●ere regenerate when you are not , you will never seek to be regenerate : and that if he can make you think that you are godly , when you are ungodly , and have the spirit of christ while you are servants to the flesh , he may defeat all the labours of your teachers , and let them call on you to be converted till their hearts ake , to no purpose , but leave you as you are : he knows how light you 'l set by the physicion , if he can but make you believe that you are well ! and how little care you 'l take for a pardon , if you think that you need it not , or have one already . in vain may we call on you till we are hoarse to turn , and become new creatures , and give up your selves to christ , if you think that you are good christians , and are in the way to heaven already . and when you know before hand , that here lieth the principal game of the deceiver , and that it will be his chief contrivance , to keep you unacquainted wi●● your sin and danger , till you are 〈◊〉 recovery , one would think there should 〈◊〉 no need to bid you be diligent to know your selves . . and i beseech you consider also , th●● without this design there is no likelyhood th●● satan could undo you : if he keep you not ignorant of your selves , he is never like to keep you in his power : you come out of his kingdom when you come out of darkness . he knoweth that if once you did but see how near you stand to the brink of hell , you would think it time to change your standing . there is a double principle in nature , that would do something towards your repentance and recovery , if your eyes were opened to see where you are . . there is since the seduction and ruine of man , by satans temptations , an enmity put into the whole nature of man against the whole satanical serpentine nature : so that this natural enmity would so much conduce to your deliverance , as that you would not be contented with your relation , if you knew that you are the drudges of the devil ; nor would you be charmed ●nto sin so easily , if you knew that it is he ●●deed that doth invite you ; nor would ●ou dance after his pipe ; or take his bait , 〈◊〉 you perceived indeed that it is his : no ●●nguage would be so taking with you , which you knew were uttered by his voice . 〈◊〉 would do much to affright you from ●is service , if you knew that it is he indeed ●hat setteth you on work , and is gratify●d by it . he keepeth men in his bondage ●y making them believe that they are free : ●e perswadeth men to obey him , by per●wading them that it is god that they ●bey : and he draweth them to hell , by making them believe that they are follow●ng christ to heaven ; or at least , that they ●re following the inclination of their na●ure in a pardonable infirmity . . and the natural principle of self-love ●ould in order to self-preservation do much ●o drive you from your sinfull state , if ●ou did but know what a state it is . there 〈◊〉 no man so far hateth himself as to be willing to be damned . you cannot choose ●nhabitation in hell : such a place can never be desired . sure he that cannot choose ●ut fly from an enemy , or a bear that did pursue him , or fly from fire or water or pestilence when he perceives his danger , would fly from hell , if he perceived his danger . i beseech you all that are secure in an unsanctified state , do but look inwards , and help me in preaching this doctrine to you● hearts , and tell your selves , whether you do not think ; that your state is good , and that you are the children of god as well as others ; and that though you are sinners , yet your sins are pardoned by the blood of christ , and that you shall be saved if you die in the state that you are in ? and are not these thoughts the reason why you venture to continue in your presen● state , and look not after so great a change as scripture speaketh of as necessary ? and i pray you deal plainly with your hearts , and tell me , you careless sinners , young or old , that sit here as quietly as i● all were well with you ; if you did but know that you are at this hour unregenerate , and that without regeneration there i● is no salvation ; if you did but know that you are yet carnal and unholy , and tha● without holiness none shall see god ; if yo● did but know that you are yet in a stat● of enmity to god while you call him father , and of enmity to christ while you call him your saviour , and of enmity to the holy spirit while you call him your sanctifyer ; if you did but know that your sins are unpardoned , and your souls unjustified , and that you are condemned already , and shall certainly be damned if you die as you are , could you live quietly in such a state ? could you sleep , and eat and drink quietly , and follow your trades , and let time run on , without repenting and returing unto god , if you knew that you are past hope , if death surprize you in this condition ? for the lords sake sirs , rouze up your selves a little , and be serious in a business that concerneth you more then ten thousand natural lives , and tell me , or rather tell your selves , if you did but know that while you sit here , you are unrenewed , and therefore under the curse of god , and in the bondage of the devil , and are hasting towards perdition , and are gone for ever , if you be not sanctified and made new creatures before you die ; could you then put off this sermon with a sleepy careless hearing , and go home and talk of common matters , and no more mind it , as you have done by sermons untill now ? could you forbear going alone and there bethinking your selves , o what a sinful , dreadfull condition are we in ! what will become of us if we be not regenerate before we die ! had we no vnderstandings ? no hearts ? no life or sense ? that we have lingered so long , and lived so carelesly in such a state ? o where had we been now if we had died unregenerate ! how near have we been oft to death ? how many sicknesses might have put an end to life and hope ? had any of them cut off the slender thread that our lives have hanged on so long , and had we died before this day , we had been new in hell without remedy . could any of you that knew this to be your case , forbear to betake your selves to god , and cry to him in the bitterness of your souls , [ o lord , what rebells , what wretches have we been ? we have sinned against heaven and before thee , and are 〈◊〉 more worthy to be called thy children ! o how sin hath captivated our understandings , and conquered our very sense , and made us live like men that were dead as to the love and service of god , and the work of our salvation , which we were created and redemned for ! o lord have mercy upon these blinded senseless miserable souls ! have mercy upon these despisers and abusers of thy mercy ! o save us or we perish ! save us from our sins , from satan , from thy curse and wrath ! save , us or we are undone and lost for ever ! save us from the unquenchable fire , from the worm that never dieth ! from the bottomless pit , the outer darkness , the horrid gulf of endless misery ! o let the bowels of thy compassion yearn over us ; o save us for thy mercy sake ; shut not out the cries of miserable sinners . regenerate , renew and sanctifie our hearts ; o make us new creatures ! o plant thine image on our souls , and incline them towards thee , that they may be wholly thine ; o make us such as thou commandest us to be ; away with our sins , and sinfull pleasures , and sinfull company ! we have had too much , too much of them already ! let us now be thine , associated with them that love and fear thee ; imployed in the works of holiness and obedience all our dayes ! lord , we are willing to let go our sins , and to be thy servants : or if we be not make us willing . ] what say you sirs , if you knew that you were this hour in a state of condemnation , could you forbear making haste with such confessions ▪ complaints and earnest supplications to god ? and could you forbear going presently to some faithfull minister or godly friend , and telling him your case and danger , and begging his advice , and prayers , and asking him , what a poor sinner must do to be recovered , pardoned and saved , that is so deep in sin and misery , and hath despised christ and grace so long ? could you tell how to sleep quietly many nights more , before you had earnestly sought out for help , and made this change ? how could you choose but presently betake your selves to the company , and converse , and examples of the godly that are within your reach ! ( for when ever a man is truly changed , his friendship , and company is changed , if he have opportunity . ) and how could you choose but go and take your leave of your old companions , and with tears and sorrow tell them how foolishly and sinfully you have done , and what wrong you have done each others souls , and intreat them to repent and do so no more , or else you will renounce them , and fly from their company as from a pesthouse ? can a man forbear thus to fly from hell , if he saw that he is as near it as a condemned traytor to the gallows ? he that will beg for bread , if he be hungry , and rather 〈◊〉 by shame , then famish , would beg for grace , if he saw and felt how much he needeth it : ( and seeing it , is the way to feel it ) he that will seek for medicines when he is sick , and would do almost any thing to escape a temporal death , would he not seek out to christ the remedy of his soul , if he knew and felt , that otherwise there is no recovery ; and would he not do much against eternal death ? skin for skin , and all that a man hath , he will give for this life ; ] was a truth that the devil knew and maketh use of in his temptations . and will a man then be regardless of his soul , that knows he hath an immortal soul ? and of life eternal , that knows his danger of eternal death ? o sirs , it is not possible , but the true knowledge of your state of sin and danger would do very much to save you from it . for 〈…〉 a wilfull-chosen state . all the devi●● 〈◊〉 hell cannot bring you to it , and 〈◊〉 you in it against your will. you 〈◊〉 willing of the sin , though unwilling of 〈◊〉 punishment : and if you truly knew 〈◊〉 ●unishment and your danger of it , you ●●uld be the more unwilling of the sin : for god hath affixed punishment to sin for this end , that they that else would love the serpent , may hate it for the sting : w●ll you not say , he is a beast and not a man that will avoid no danger but what he seeth ? foreseeing is to a man , what seeing is to a beast : if he see it before his eyes , a beast will not easily be driven into a cole-pit or a gulf : he will draw back and strive if you go about to kill him . and is he a man , or some monster that wants a name , that will go on to hell , when he seeth it as it were before him ? and that will continue in a state of sin , when he knows he must be damned in hell for ever , if he so continue to the end ? indeed sin is the deformity and monstrosity of the soul . he is a monster of blindness that seeth not the folly and peril of such a state , and that a state of holiness is better ▪ he is a monster of stupidity that finds himself in such a state , and doth not feel it , but m●●●th light of it ; and he is monster 〈…〉 fulness that will not stir when he 〈◊〉 himself in such a case , and seek for 〈…〉 and value the remedy , and use the 〈…〉 and forsake his sinfull course and 〈…〉 , till further mercy take him up and 〈◊〉 him home , and make him welcome 〈◊〉 one that was lost but now is found , was 〈◊〉 but is alive . i do not doubt for all these expostulations , but some men may be such monsters , as thus to see that they are in a state of wrath and misery , and yet continue in it . as . such as have but a glimmering insufficient sight of it , and a half-belief , while a greater belief and hope of the contrary , ( that is , presumption ) is predominant at the heart : but these are rather to be called men ignorant of their misery then men that know it ; and men that believe it not , then men that do believe it , as long as the ignorance and presumption is the prevailing part . . such as by the rage of appetite and passion are hurried into deadly sin , and so continue , when ever the tempter offereth them the 〈◊〉 , against their conscience , and some ap●●ehension of their misery . but 〈…〉 commonly a prevalent self - 〈…〉 within encouraging and 〈…〉 them in their sin , and telling 〈…〉 the reluctancies of their consci●●●● 〈…〉 the spirits strivings against the 〈…〉 their fits of remorse are true 〈…〉 ; and though they are sinners , they 〈◊〉 they are pardoned , and shall be 〈◊〉 so that these do not know themselves 〈◊〉 . such as by their deep engagements to the world , and love of its prosperity , and a custom in sinning , are so hardened , and cast into a slumber , that though they have a secret knowledge or suspicion that their case is miserable , yet they are not wakened to the due consideration and feeling of it : and therefore they go on as if they knew it not : but these have not their knowledge in exercise : it is but a candle in a dark lanthorn , that now and then give● them a convincing flash , when the right side happens to be towards them , or like lightning that rather frightens and amazeth them then directeth them . and ( as i said of the former ) as to the act , their self-ignorance is the predominant part , and therefore they cannot be said inde●● to know themselves . now and then a ●●●vinced apprehension , or a fear , is not 〈…〉 of their minds . . such as being in youth or 〈…〉 do promise themselves long life , 〈…〉 others that foolishly put away 〈◊〉 day 〈◊〉 death , and think they have yet 〈…〉 before them ; and therefore though● 〈…〉 convinced of their misery , and kn●●●hey must be converted or condemned , 〈◊〉 yet delay , and quiet themselves with purposes to repent hereafter , when death ●ra●es neer and there is no other remedie , but they must leave their sins , or give up all their hopes of heaven . though these know somewhat of their present misery , it is but by such a flashy uneffectuall knowledge , as is afore described : and they know little of the wickedness of their hearts while they confess them wicked . otherwise they could not imagine that repentance is so easie a work to such as they , as that they can performe it when their hearts are further hardened , and that so easily and certainly as that their salvation may be ventured on it by delayes . did they know themselves , they would know the backwardness of their hearts , and manifold difficulties should make them see the madness of delayes and of longer resisting and abusing the grace of the spirit that must convert them if ever they be saved . . such as have light to shew them their misery , but live where they heare not the discovery of the remedie , and are left without any knowledge of a saviour . i deny not but such may go on in a state of misery though they know it , when they know no way out of it . . such as believe not the remedie though they heare of it , but think that christ is not to be believed in as the saviour of the world . . such as believe that christ is the redeemer , but believe not that he will have mercy upon them , as supposing their hearts are not qualifyed for his salvation , no● ever will be , because the day of grace i● past , and he hath concluded them under a sentence of reprobation ; and therefore thinking that there is no hope and that their endeavours would be all in vaine , they cast off all endeavours , and give up themselves to the pleasurs of the flesh , and say , it is as good be damned for some thing or for a greater mattter , as for a lesse . so that there are three sorts of despaire that are not equally dangerous . a despaire of pardon and salvation arising from infidelity , as if the gospell were not true , nor christ a saviour to be trusted , with our soules , if predominant , is damnable . . a despaire of pardon and salvation ▪ arising from a mis-understanding of the promise , as if it pardoned not such sins as ours , and denyed mercy to those that have sinned so long as we ; this is not damnable necessarily of it selfe , because it implyeth faith in christ ; and not infidelity but misunderstanding hindereth the apply●●●g comforting act : and therefore this ●ctuall personal despaire , is accompanyed ●ith a general actual hope and with a parti●ular personal , vertual hope . . a despaire 〈◊〉 pardon and salvation , upon the misun●erstanding of ourselves , as thinking both ●●at we are gracless , and alwaies shall be so , ●ecause of the blindness and hardness of our ●earts : of this despaire i say as of the for●er , it is joyned with faith and with general ●nd virtual hope : and therefore is not the despaire that of its self condemneth . many may 〈◊〉 saved that are too much guitly of it . but if either of these two later sorts ●hall so far prevaile as to turne men off ●●om a holy to a fleshly worldly interest and ●●fe , and make them say , [ wee will take ●ur pleasure while we may , and will have ●●●thing for our soules before we lose them ] ●nd do accordingly ; this kind of desperati●● is damnable by the effects , because it ●akes men off the meanes of life , and gi●eth them up to damning sinnes . thus i have shewed you of seven sorts of persons , that may know themselves , ●heir sin and danger , with such an uneffectuall partiall knowledge a i have described , and yet continue in that sin and misery . and in two cases even sound believer many possibly go on to sin , when they 〈◊〉 the sin : and not only see the danger of 〈◊〉 but despairingly thinke it greater then it i● as . in case of common unavoidable fa●●ings , infirmites , and low degrees of grace we are all imperfect : and yet we all kno● that it is our duty to be perfect ( as perfect●●on is opposed to sinfull , and not to inn●●cent imperfection ) and yet this knowled●● maketh us not perfect . we know we 〈◊〉 be more humbled , and more believing , an● more watchfull , and love god more , an● feare and trust him more , and be mo●● fruitfull , and diligent , and obedient an● zealous : and yet we are not what we 〈◊〉 we should be in any of these . in these 〈◊〉 all live in sin against knowledge : els 〈◊〉 should be all as good as we know we oug●● to be , which no man is . and if thro●●● temptation any of us should be ready 〈◊〉 despaire because of any of these infirmity 〈◊〉 because we cannot repent , or love god watch , or pray , or obey more perfectly or as we should , yet grace ceaseth not 〈◊〉 be grace , though in the least degree , beca●●● we are ready to despair for want of 〈◊〉 nor will the sincerity of this spark , 〈◊〉 graine of mustard seed , be unsucces●●● 〈◊〉 to our salvation , because we think so , and ●ake ourselves to be unsincere , and our sancti●●cation to be none ; nor yet because we ●annot be as obedient and good as we ●now we should be . for the gospell saith ●ot [ he that knoweth he hath faith or sin●●rity , shall be saved : and he that knoweth 〈◊〉 not , shall be damned : or he that is lesse ●●ly or obedient then his conscence tells him he ●hould be , shall be damned ] but he that be●ieveth and repenteth , shall be saved , whether ●e know it to be done in sincerity or no : ●nd he that doth not , shall be damned , though ●e never so confidently think he doth . so that in the degrees of holynes and obedience , all christians ordinarly sin against knowledge . . and besides what is ordinary , some extraordinarily in the time of a powerfull temptation go further then ordinarily they do . and some under dull flegmatick melancholy , or cholerick diseases or distempers of body , or under a diseased violent appetite , may transgress more against their knowledge , then otherwise they would do : when the spirits are flatted , the thoughts confused , the reason weakened , the passion strengthned , and the executive faculties undisposed , so that their actions are but imperfectly humane or morall ( imperfectly capable of vertue or vice good or evill ) it is no wonder here if poo● soules not only perceive their sin , but thin● it and the danger to be tenfold great●● then they are , and yet go on again●● their knowledge , and yet have 〈◊〉 grace . this much i have said both to stay yo● from misunderstanding what i said before concerning the power of conviction 〈◊〉 conversion ( for few auditoryes wa●● hearers that will be still excepting , if ca●●tion stop not every hole ) and also to 〈◊〉 you to the fuller understanding of the ●●●●ter its self of which i treat . but excepti●●●●mat regulam in non exceptis , exceptio● strengthen and not weaken any rule 〈◊〉 proposition , in the points not except●● still i say that out of these cases the 〈◊〉 knowledge of a sinfull miserable state , 〈◊〉 so great a helpe to bring us out of it , 〈◊〉 it s hardly imaginable how rationall me●● can willfully continue in a state of su●● exceeding danger , if they be but well ac●quainted that they are in it . i know a har●●ned heart hath an unreasonable obstin●●● opposition against the meanes of its 〈◊〉 recovery : but yet men have some use 〈◊〉 reason and self preserving love and care , ●r they are not men ( and if they be not 〈◊〉 , they cannot be sinfull men ) and ●hough little transient lightnings oft come ●o nothing , but leave some men in grea●er darkness ; yet could we but set up a ●●anding light in all your consciences , could we fully convince and resolve the unrege●ate that they cannot be saved in the carnall state and way that they are in , but must be sanctifyed or never saved , what hopes should we have that all the subtiltyes ●nd snares of satan , and all the pleasures and gaine of sin , and all the allurements of ungodly company could no longer hinder you from falling down at the feet of mercy , and begging forgiveness through the blood of christ , and giving up yourselves in covenant to the lord , and speedily and resolutely betaking yourselves to an holy life ! could i but make you throughly known unto your selves , i should hope that all the unsanctified that hear me , would date their conversion from this very day ; and that you would not delay till the next morning , to bewail your sin and misery , and fly to christ , lest you should die and be past hope this night . and doth so much of our work and of your recovery lie upon this point and yet shall we not be able to ac●complish it ? might you be brough● into the way to heaven , if we could b● perswade you that you are yet out of t●● way , and will you be undone , because yo● will not suffer so small and reasonable part of the cure as this is ? o god forbid o that we knew how to illuminate yo●● minds so far as to make you find that yo● are lost ! how ready would christ be the● to find you , and to receive and welcome you upon your return ! here is the first difficulty , which if we could but overcome , 〈◊〉 should hope to conquer all the rest . h●● we but a wedge to cleave this knot , the rest would the more easily be done . coul● we draw but this one pin of self-deceit ▪ the frame of satans building were like to tumble down . o that any of you that know the nature of self-deceit , and know the accesses to the inwards of a sinner , and know the fallacious reasonings of the heart , could tell us but how we might undeceive them ! o that any of you that know the nature of humane understanding , with its several maladies and their cure , and know the power of saving truth , could tell us what key will undo this lock ! what medicine will cure this disease , of wilfull , obstinate , self-deceiving ? think but on the case of our poor people , and of ours , and sure you cannot choose but pitty both them and us . we are all professors of the christian faith , and all say we believe the word of god : this word assureth us that all men are fallen in adam , and are by nature children of wrath , and increase in sin and misery , till supernatural grace recover them . it tells us that the redeemer is become by office , the physition or saviour of souls , washing away their guilt by his blood , and renewing and cleansing their corrupted natures by his spirit : it tell us that he will freely work the cure , for all that will take him for their physicion , and will forgive and save them , that penitently fly to him , and value , and accept , and trust upon his grace : and that , except they be thus made new creatures , all the world cannot save them from everlasting wrath . this is the doctrine that we all believe , or say we do believe : thus doth it open the case of sinners . we come now , according to our office . and the trust reposed in us , and we tell our hearers what the scripture saith of man , and what it commandeth us to tell them : we tell them of their fall , their sin and misery ; of the redeemer , and the sure and free salvation , which they may have if they will but come to him . but , alas , we cannot make them believe that they are so sick as to have so much need of the physicion : and that they are dead , and have need of a new creation , as to the inclinations of their hearts , and the end and bent and business of their lives . we are sent to tender them the mercy of christ , but we cannot make them believe that they are miserable . we are sent to offer them the riches , and eye selve , and white rayment of the gospel : but we cannot make them know that they are poor , and blind , and naked : we are sent to call them to repent and turn that they may be saved ; and we cannot make them know that they are so far out of the way as to need a change of heart and life . here they sit before us , and we look on them with pitty , and know not how to help them . we look on them and think , alas , poor souls , you little see what death will quickly make you see . you will then see that there is no salvation , by all the blood and merits of christ for any but the sanctified ; but o that we could now but make you understand it . we look on them with compassion , and think , alas , poor souls , as easily and quietly as you sit here , a change is neer . it will be thus with you but a little while , and where will you be next ? we know as sure as the word of god is true , that they must be converted and sanctified , or be lost for ever : and we cannot make them believe , but that the work is done already . the lord knoweth , and our consciences witness to our shame , that we be not half so sensible of their misery , nor so compassionate towards them as we ought to be : but yet sometimes our hearts melt over them , and fain we would save them from the wrath to come ; and we should have great hopes of the success , if we could but make them know their danger : it melts our hearts to look on them and think that they are so near damnation , and never like to scape it , till they know it , till they know that their corruption is so great , that nothing but the quickning spirit can recover them , and nothing less then to become new creatures will serve the turn : but if we would never so fain we cannot make them know it : o that we knew how to acquaint them with their case ? o that we knew how to get within them , and to open the windows , that the light of christ might shew them their condition ! but when we have done all , we find it past our power . we know they will be past help in hell , if they die before they are regenerate : and could we but get themselves to know it , we could not but hope that they would better look about them , and be saved : but we are not able : it s more then we can do : we cannot get the grossest worldling , the basest sensualist , the filthiest letcher , the proudest child of the spirit of pride , to know that he is in a state of condemnation , and must be sanctified or be damned : much less can we procure the formal pharisee , thus to know himself . we can easily get them to confess that they are sinners , and deserve damnation , and cannot be saved without christ : but this will not serve : the best saint on earth must say as much as this comes to . there are converted and uncoverted sinners : sanctifyed and unsanctified sinners : pardoned and unpardoned sinners : sinners that are members of christ , and the children of god , and heirs of heaven ; and sinners that are not so , but contrary . they must know not only that they are sinners , but that they are yet unconverted , unsanctified , unpardoned sinners : not only that they cannot be saved without christ ; but that yet they have no special interest in christ : they will not turn , while they think they are turned already : they will not so value and seek for conversion , and remission , and adoption , as to obtain them , while they think they have them all already . they will not come to christ that they may have life , while they think they have part in christ already . paul after his conversion was a sinner , and had need of christ : but paul before his conversion was an unsanctified , unjustified sinner , and had no part in christ : this is the state of sin and misery that you must come out of , or you are lost : and how can you be brought out of it , till you know that you are in it ? o therefore that we knew how to make you know it ! how should we make poor sinners see that they are within a few steps of everlasting fire , that we might procure them to run away from it , and be saved ! we cry so oft , and lose our labour , and leave so many in their security and self-deceits , that we are too discouraged , and remit our desires , and lose our compassion , and our selves alas grow dull and too insensible of their case , and preach too oft as coldly as if we could be content to let them perish . we are too apt to grow weary of holding the light to men asleep , or that shut their eyes and will not see by it . when al● that we have said is not regarded , and we know not what more to say then hath been said so long in vain , this flats our spirits ; this makes so many of us preach almost as carelesly as we are heard . regardless sleepy hearers , make regardless sleepy preachers . frequent frustration abateth hope : and the fervour and diligence of prosecution ceaseth , as hope abateth . this is our fault : your insensibility is no good excuse for ours : but it s a fault not easily avoided . and when we are stopt at the first door , and cannot conquer satans out works , what hopes have we of going further ? if all that we can say , will not convince you that you are yet unsanctified and unjustified , how shall we get you to the duties that belong to such , in order to the attainment of this desireable state ? and here i think it not unseasonable to inform you of the reason why the most able faithfull ministers of christ do search so deep , and speak so hardly of the case of unrenewed souls , as much displeaseth many of their hearers , and makes them say , they are too severe and terrible preachers : the zealous antinomian saith , they are legalists ; and the prophane antimonian saith , they rail , and preach not mercy , but judgement only , and would drive men to despair , and make them mad . but will they tell god he is a legalist for making the law , even the gospel law as well as the law of nature , and commanding us to preach it to the world ? shall they escape the sentence by reproaching the law-maker ? will not god judge the world ? and judge them by a law ? and will he not be just and beyond the reach of their reproach ? o sinner , this is not the smallest part of thy terror , that it is the gospel that speaks this terror to thee , and excludes thee from salvation unless thou be made new : it is mercy it self that thus condemneth thee , and judgeth thee to endless misery . you are mistaken sirs , when you say we preach not mercy , and say we preach not the gospel , but the law : it is the gospel that saith , except a man be born again , he cannot enter into the kingdom of heaven ! and that if any man have not the spirit of christ , the same is none of his , john . , . rom. . . the same gospel that saith , he that believeth shall be saved , saith also , that he that believeth not shall be damned , mark . . will you tell christ , the saviour of the world , that he is not mercifull , because he talks to you of damnation ? mercy it self when it tells you that there is no condemnation , doth limit this pardon to them that are in christ jesus , who walk not after the flesh , but after the spirit , ] rom. . . it is sanctifying mercy that must save you , if ever you be saved , as well as justifying mercy . and will you refuse this mercy , and by no entreaty yield to have it , and yet think to be saved by it ? what saved by that mercy which you will not have ? and will you say , we preach not mercy , because we tell you , that mercy will not save you , if you continue to reject it ? to be saved by mercy without sanctification , is to be saved and not saved : to be saved by mercy without mercy : your words have no better sense then this : and are those afraid lest preachers should make them mad by shewing them their need of mercy , that are no wiser then to cast away their souls upon such senseless self-contradicting conceits as these ? i beseech you tell us whose words are they think you that say , without holiness none shall see god! heb. . . and that he that is in christ , is a new creature , cor. . . and such like passages which offend you ; are they ours , or are they gods ? did we indite the holy scriptures , or did the holy ghost ? is it long of us , if there be any words there that cross your flesh , and that you call bitter ? can we help it , if god will save none but sanctified believers ? if you have any thing to say against it , you must say it to him : we are sure that this is in his word : and we are sure he cannot lye : and therefore we are sure its true : we are sure that he may do with his own as he list , and that he oweth you nothing , and that he may give his pardon and salvation to whom , and upon what terms he please : and therefore we are sure he doth you no wrong . but if you think otherwise , reproach not us that are but messengers : but prepare your charge , and make it good against your maker , if you dare and can : you shall shortly come before him , and be put to it to justifie your selves : if if you can do it by recrimination , and can prevent your condemnation , by condemning the law and the judge , try your strength and do your worst . ah poor worms ! dare you lift up the head , and move a tongue , against the lord ! did infinite wisdom it self want wisdom , to make a law to rule the world ? and did infinite goodness want goodness to deal mercifully , and as was best , with man ! and shall justice it self be judged to be unjust ? and that by you ! by such silly , ignorant , naughty and unrighteous ones as you ! as if you had the wisdom and goodness , which you think god wanted when he made his laws ! and whereas you tell us of preaching terribly to you , we cannot help it , if the true and righteous threatnings of god be terrible to the guilty : it is because we know the terrors of the lord , that we preach them , to warn you to prevent them . and so did the apostles before us , cor. . . either its true that the unquenchable fire will be the portion of impenitent , unbelieving , fleshly , worldly , unsanctified men , or it is not true : if it were not true , the word of god were not true : and then what should you do with any preaching at all , or any religion ! but if you confess it to be true , do you think in reason , it should be silenced ? or can we tell men of so terrible a thing as hell , and tell them that it will certainly be their lot , unless they be new creatures , and not speak terribly to them ! o sirs , it is the wonder of my soul that it seemeth no more terrible , to all the ungodly that think they do believe it . yea , and i would it did seem more terrible to the most , that it might affright you from your sin to god , and you might be saved . if you were running ignorantly into a cole-pit , would you revile him that told you of it , and bid you stop if you love your life ? would you tell him that he speaks bitterly or terribly to you ? it is not the preacher that is the cause of your danger : he doth but tell you of it , that you may scape . if you are saved , you may thank him : but if you are lost , you may thank your selves . it s you that deal bitterly and terribly with your selves . telling you of hell , doth not make hell : warning you of it , is not causing it : nor is it god that is unmercifull , but you are foolishly cruel and unmercifull to your selves . do not think to despise the patience and mercy of the lord , and then think to escape by accusing him of being unmercifull , and by saying , it s terrible doctrine that we preach to you impenitent sinners ; i confess to thee it is terrible , and more terrible then thy sensless heart imagineth , or is yet aware of : one day , if grace prevent it not , thou shalt find it ten thousand times more terrible then thou canst apprehend it now . when thou seest thy judge with millions of his angels coming to condemn thee , thou wilt then say his laws are terrible indeed . thou hast to do with a holy , jealous god , who is a consuming fire , heb. . . and can such a god be despised and not be terrible to thee ? he is called , the great , the mighty and the terrible god , neh. . . deut. . . with god is terrible majesty , job . . he is terrible out of his holy place , psal . . . he is terrible to the greatest , even to the kings of the earth , psal . . . it s time for you therefore to tremble and submit , and think how unable you are to contend with him : and not revile his word or works because they are terrible , but fear him for them , and study them on purpose that you may fear and glorifie him : and as david , psal . . . . [ say unto god , how terrible art thou in thy works ! through the greatness of thy power shall thy enemies submit themselves unto thee — come and see the works of the lord ! he is terrible in his doings toward the children of men : ] psal . . . [ let them praise thy great and terrible name , for it is holy. ] and will you reproach god or his word or works , or ministers , with that which is the matter of his praise ? if it be terrible to hear of the wrath of god , how terrible will it be to feel it ? choose not a state of terror to your selves , and preaching will be less terrible to you . yield to the sanctifying work of christ , and receive his spirit : and then that which is terrible to others , will be comfortable to you . what terror is it to the regenerate ( that knoweth himself to be such ) to hear that none but the regenerate shall be saved ? what terror is it to them that mind the things of the spirit , to hear of the misery of a fleshly mind , and that they that live after the flesh shall die ? rom. . . . the word of god is full of terror to the ungodly : but return with all your hearts to god , and then what word of god speaks terror to you ? truly sirs , it is more in your power then ours , to make our preaching easie and less terrible to you ! we cannot change our doctrine , but you may change your state and lives : we cannot preach another gospel : but you may obey the gospel which we preach . obey it and it will be the most comfortable word to you in the world . we cannot make void the word of god : but you may avoid the stroke by penitent submission . do you think it is fitter for us to change our masters word , and falsifie the laws of god almighty ; or for you to change your crooked courses , which are condemned by this word , and to let go the sin which the law forbiddeth ? it s you that must change , and not the law. it s you that must be conformed to it , and not the rule that must be crookened to conform to you . say not as ahab of michaiah , of the minister : [ i hate him , for he prophesieth not good of me , but evil , ] kings . . for a balaam could profess that if the king [ would give him his housefull of silver and gold , he could not go beyond the word of the lord his god , to do less or more ] numb . . . or [ to do either good or bad of his own mind ] as he after speaks , chap. . . what good would it do you for a preacher to tell you a lye and say that you may be pardoned and saved in an impenitent , unsanctified state ? do you think our saying so , would make it so ? will god falsifie his word to make good ours ? or would he not deal with us as perfidious messengers that had betrayed our trust , and belyed him , and deceived yout souls ? and would it save or ease an unregenerate man to have christ condemn the minister for deceiving him , and telling him that he may be saved in such a state ? do but let go the odious sin that the word of god doth speak so ill of , and then it will speak no ill of you . alas sirs , what would you have a poor minister do , when gods command doth cross your pleasure ? and when he is sure to offend either god or you ? which should he venture to offend ? if he help not the ungodly to know their misery , he offendeth god : if he do it , he offendeth them . if he tell you , that [ all they shall be damned that believe not the truth , but have pleasure in unrighteousness . ] your hearts rise against him for talking of damnation to you : and yet it is but the words of the holy ghost , thes . . . which we are bound to preach ! [ if he tell you that if ye live after the flesh , ye shall die . ] you will be angry , ( especially if he closely apply it to your selves . ) and if he do not tell you so , god will be angry : for it is his express determination , rom. . . and whose anger think you should a wise man choose ? or whose should he most resolutely avoid ? the anger of the dreadfull god of heaven , or yours ? your anger we can bear , if there be no remedy ; but his anger is intolerable . when you have fretted , and fumed , and railed , and slandered us and ou● doctrine , we can live yet ; or if you ki●● the body , you can do no more : you do but send us before , to be witnesses against you , when you come to judgement . but who can live , when god will pour out wrath upon him ? numb . . . we may keep your slanders and indignation from our hearts : but it is the heart that the heart-searching god contendeth with : and who can heal the heart which he will break ? you may reach the flesh ; but he that is a spirit , can afflict and wound the spirit : and a wounded spirit ( and wounded by him ) who can bear ? prov. . . would you not your selves say he were worse then mad , that would rather abuse the eternal god , then cross the misguided desires of such worms as you ? that would displease god to please you , and sell his love to purchase yours ? will you be instead of god to us when we have lost his favour ? will you save us from him , when he sendeth for our souls by death , or sentenceth us to hell by judgement ? silly souls ! how happy were you , could you save your selves ! will you be our gods if we forsake our god ? what you that are but skinfuls of corruption ? that will shortly be choaked with your own filth and flegme , and by your friends be laid to rot in silent undiscerned darkness , lest the loathsome sight or smell of you should annoy them . blame not god to use them as enemies and rebels , that will change him for such earthen gods as you . we have one god , and but one , and he must be obeyed , whether you like or dislike it : there is one law giver that is able to save and to destroy , jam. . . and he must be pleased , whether it please your carnal minds or not : if your wisdom now will take the chair , and judge the preaching of the gospel to be foolishness , or the searching application of it to be too much harshness and severity , i am sure you shall come down ere long , and hear his sentence that will convince you , that the wisdom of the world is foolishness with god , and the foolishness of god ( as blasphemy dare call it ) is wiser then men , cor. . . & . . and god will be the final judge , and his word shall stand when you have done your worst . the worst that the serpent can do , is but to hiss a while and put forth the sting , and bruise our heel : but gods day will be the brusing of his head , and satan shall be bruised under feet , rom. . . the sun will shine , and the light thereof discover your deformities , whether you will or not . and if adulterers or thieves , that love the works of darkness , will do theit worst by force or flattery , they cannot make it cease its shining , though they may shut their eyes , or hide themselves in darkness from it light : faithfull ●eachers are the lights of the world , mat. . . they are not lighted by the holy ghost , to be put under a bushell , but on a candlestick , that they may give light to all that are in the house , ver . . what would you do with teachers but to teach you ? and what should they make known to you , if not your selves ? shall not the physicion have leave to tell you of your diseases ? verily sirs , a sinner under the curse of the law , unsanctified and unpardoned , is not in a state to be jeasted and dallied with , unless you can play in the flames of hell ? it s plain dealing that he needs . a quibbling ●oyish , flashy sermon is not the proper medicine for a lethargick miserable soul , nor fit to break a stony heart , nor to bind up a heart that 's kindly broken . heaven and hell should not be talkt of in a canting , juggling , or pedanick strain . a seneca can tell you that its a physicion that is skilfull , and not one that 's eloquent , that we need . if he have also fine and neat expressions , we will not despise them ; nor overmuch value them : urendum , secandum ; it s a cure that we need ; and the means are best , be they never so sharp , that will accomplish it . serious reverent gravity best suiteth with matters of such incomprehensible concernment . you set not a school-b●y to make an oration , to give an assaulted city an allarm , or to call men out to quench a common fire . you may play with words when the case will bear it : but as dropping of beads is too ludicrous for one that is praying to be saved from the flames of hell ; so a sleepy , or a histrionical starched speech , is too light and unlikely a means to call back a sinner that is posting to perdition ; and must be humbled and renewed by the spirit , or be for ever damned . this is your case , sirs : and do you think the playing of a part upon a stage doth fit your case . o no! so great a business requireth all the serious earnestness in the speaker that he can use . i am sure you will think so ere long your selves ; and you will then think well of the preachers that faithfully acquainted you with your case : and ( if they succeed to your perdition ) you will curse those that smoothed you up in your presumption , and hid your danger , by false doctrine , or misapplication , or seeming to discover it , indeed did hide it , by an hypocritical light , not serious mention of it . god can make use of clay and spittle to open the eyes of men born blind ; and of rams-horns to bring down the walls of jericho : but usually he fitteth the means unto the end , and works on man agreeably to his nature : and therefore if a blind understanding must be enlightned , you cannot expect that it should be done by squibs and glowworms , but by bringing into your souls the powerfull celestial truth , which shall shew you the hidden corners of your hearts , and the hidden mysteries of the gospel , and the unseen things of the other world . if a hardened heart be to be broken , it is not stroaking , but striking that must do it . it is not the sounding brass , the tinkling cymbal , the carnal mind puft up with superficial knowledge , that is the instrument fitted to the renewing of mens souls : but it is he that can acquaint you with what he himself hath been savingly acquainted : the heart is not melted into godly sorrow , nor raised to the life of faith and love , by the bubbles of a frothy wit , or by a game at words , or useless notions ; but by the illuminating beams of sacred truth , and the attraction of divine displayed goodness communicated from a mind that by faith hath seen the glory of god , and by experience found that he is good , and that liveth in the love of god : such a one is fitted to assist you first in the knowledge of your selves , and then in the knowledge of god in christ . did you consider what is the office of the ministry , you would soon know what ministers do most faithfully perform their office , and what kind of teaching and oversight you should desire : and then you would be reconciled to the light : and would choose the teacher ( could you have your choice ) that would do most to help you to know your selves , and know the lord. i beseech you judge of our work by our commission , and judge of it by your own necessities . have you more need to be acquainted with your sin and danger ? or to be pleased wich a set of hansome words , which when they are said , do leave you as they found you ; and leave no light and life and heavenly love upon your hearts : that have no substance that you can feed upon in the review ? and what our commission is you may find , in many places of the scripture , ezek. . , , , . [ when i say unto the wicked , thou shalt surely die ; and thou givest him not warning , nor speakest to warn the wicked from his wicked way , to save his life ; the same wicked man shall die in his iniquity , but his blood will i require at thy hand : yet if thou warn the wicked , and he turn not from his wickedness , nor from his wicked way , he shall die in his iniquity , but thou hast delivered thy soul : — and [ if thou warn the righteous man , that the righteous sin not , and he doth not sin , he shall surely live , because he is warned , also thou hast delivered thy soul . ] and what if they distaste our doctrine ? must we forbear ? verse . [ tell them , thus saith the lord god , whether they will hear , or whether they will forbear . ] so ezek. . . to . you know what came of jonah for refusing to deliver gods threatenings against nineve . christs stewards must give to each his portion . he himself threatneth damnation to the impenitent , the hypocrites , and unbelievers , luke . . . mark . . mat. . . paul saith of himself [ if i yet pleased men , i should not be the servant of christ , gal. . . patience and meekness is commanded to the ministers of christ , even in the instructing of opposers ; but to what end ? but [ that they may escape out of the snare of devil , who are taken captive by him at his will. ] so that with all our meekness we must be so plain with you , as to make you know that you are satans captives , taken alive by him in his snares , till god by giving you repentance shall recover you , tim. . , . the very effice of the preachers sent by christ was [ to open mens eyes , and turn them from darkness to light , and from the power of satan unto god , that they may receive remission of sins , and inheritance with the sanctified by faith in christ , ] acts . . which telleth you , that we must let men understand , that till they are converted and sanctified , they are blind , and in the dark , and in the power of satan , far from god , unpardoned , and having no part in the inheritance of saints . christ tells the pharisees , that they were of their father the devil , when they boasted that god was their father , john . . and how plainly he tels them of their hypocrisie , and asketh them how they can escape the damnation af hell , you may see in mat. . paul thought it his duty to tell elymas , acts . . that he was full of all subtilty and mischief , the child of the devil , and the enemy of all righteousness , a perverter of the right wayes of the lord. and peter thought meet to tell simon magus , that he had neither part , nor lot in that matter ; that his heart was not right in the sight of god ; that he was in the gall of bitterness , and bond of iniquity , acts . . . the charge of paul to timothy is plain and urgent , tim. . , . i charge thee before god , and the lord jesus christ , who shall judge the quick and the dead at his appearing , and his kingdom , preach the word , be instant in season and out of season , reprove , rebuke , exhort . ] and to titus chap. . . rebuke them sharply , that they may be sound in the faith . judge now whether minsters must deal plainly or deceitfully with you : and whether it be the searching healing truth that they must bring you , or a smooth tale that hath no salt or savour in it : and would you have us break these laws of god , for nothing but to deceive you , and tell you a ●ie , and make the ungodly believe that he is godly : or to hide the truth that is necessary to your salvation ? is the knowledge of your selves so intolerable a thing to you ? beloved hearers , either it is true that you are yet unsanctified , or it is not : if it be not , it is none of our desire you should think so : we do all that we can to cure the mistakes of troubled christians , that think themselves worse then indeed they are . but if it be true , tell me , why would you not know it ? i hope it is not because you would not be remembred of your wo , and so tormented before the time . i hope you think not that we delight to vex mens consciences with fear ; or to see men live in grief and trouble , rather then in well grounded peace and joy . and if indeed you are yet unregenerate , that is not long of us that tell you of it , but of your selves that wilfully continue it : do we make you ungodly by telling you of your ungodliness ? is it we that hinder the forgiveness of your sins , by letting you know that they are not forgiven ? o no! we strive for you● conversion to this end that your sins may 〈◊〉 forgiven you ; and you hinder the forgi●●●ness of them by refusing to be be convette● when god forsaketh stubborn souls 〈◊〉 resisting his grace , note how he expre●●seth his severity against them , mark . ● ▪ that seeing they may see and not percei●● and hearing they may hear and not under●stand , lest at any time they should be converted , and their sins should be forgiven them . you see here , that till they are converted mens sins are not forgiven them . and tha● whoever procureth the forgiveness of the●● sins , must do it by procuring their conversion : and that the hindring of their conversion is the hindering of their forgiveness ▪ and that blindness of mind is the great hinderance of conversion : when men do no● perceive the very things which they see ( not knowing the reason and the sense and end of them , but the out-side only : ) no● understand the things which they hear : and therefore undoubtedly the teacher that brings you a light into your minds , and first sheweth you your selves , and your unconverted and your unpardoned state , i● he that takes the way to your conversion and forgiveness : as the fore-cited text sheweth you , acts . . [ i send thee to open their eyes , and to turn them from darkness to light ( that they may first know themselves , and then know god in jesus christ ) and from the power of satan , ( who ruled them as their prince , and captivated them as their jaylor ) unto god ( whom they had forsaken as a guide and governour , and were deprived of as their protector , portion and felicity ; ) that they may receive forgiveness of sins ( which none receive but the converted ) and an inheritance among them that are sanctified ( for glory is the inheritance of the saints alone , col. . . ) ( and all this ) through faith that is in me ( by believing in me , and giving up themselves unto me , that by my satisfaction , merits , teaching , spirit , intercession and judgement , it may be accomplished . ) truly sirs , if we knew how to procure your conversion and forgiveness , without making you know that you are uncoverted & unpardoned , we would do it , & not trouble you needlesly with so sad a discovery . let that man be accounted a butcher of souls , & not a physicion for them , that delighteth to torment them . let him be accounted unworthy to be a preacher of the gospel , that envieth you your peace and comfort . we would not have you think one jot worse of your condition then it is . know but the very truth ▪ what case you are in ; and we desire no more ▪ and so far are we by this from drivin● you to desperation , that it is your desperation that we would prevent by it ; which can no other way be prevented . when you are past remedy , desperation cannot be avoided : and this is necessary to your remedy : there is a conditional despair , and an absolute despair : the former is necessary to prevent the latter , and to bring you to a state of hope . a man that hath the toothache , may perhaps despair of being eased without drawing the tooth ; or a man that hath a gangrened foot may despair of life , unless it be cut off : that so by the cure , he may not be left to an absolute despair of life . so you must despair of being pardoned or saved without conversion , that you may be converted , and so have hope of your salvation , and be saved from final absolute despair . i hope you will not be offended with him , that would perswade you to despair of living unless you will eat and drink . you have no more reason to be offended with him that would have you despair of being pardoned or saved without christ , or without his sanctifying spirit . having said so much of the necessity of ministers endeavouring to make ●nregenerate sinners know themselves , i shall next try what i can do towards it , with ●hose that hear me , by proposing these few questions to your consideration . quest . . do you think that you were ●ver unsanctified , and in a state of wrath and condemnation or not ? if not , then you are not the off-spring of adam : you are not then of humane race : for the scripture telleth you that [ we are conceived in sin . ] psal . . . and [ that by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned ] and that by the offence of one , judgement came upon all men to condemnation ; rom . . . and that [ all have sinned , and come short of the glory of god. ] rom. . . [ if we say that we have no sin , we deceive our selves , and the truth is not in us , john . . . and the wages of sin is death , rom. . . and i hope you will confess that you cannot be pardoned and saved without a saviour ; and therefore that as you need a saviour , so you must have a special interest in him . it is as certain that christ saveth not at all , as that he saveth any : for th● same word assureth us of the one , and 〈◊〉 the other . quest . . but if you confess that once you were children of wrath , my next question is , whether you know how and whe● you were delivered from so sad a state ? or at least whether it be done , or not ? perhap● you 'le say , it was done in your baptism ▪ which washeth away original sin . but granting you that all that have a promise of pardon before , have that promise sealed , and that pardon delivered them by baptism , i ask you . quest . . do you think that baptism by water only will save , unless you be also baptized by the spirit ? christ telleth you the contrary with a vehement asseveration ▪ john . . verily , verily , i say unto thee except a man be born of water and of the spirit ▪ he cannot enter into the kingdom of god. ] and peter tels you that it is [ not the putting away the filth of the flesh , but the answer of a good conscience towards god , pet. . . if therefore you have not the spirit of christ , for all your baptism , you are none of his , rom. . . for that which is born of the flesh is ( but ) flesh , and you must be born of the spirit if you will be spiritual , john . . i shall further grant you , that many receive the spirit of christ even in their infancy , and may be savingly as well as sacramentally then regenerate . and if this be your case you have very great cause to be thankfull for it . but i next enquire of you . quest . . have you not lived an unholy carnal life since you came to the use of reason ? have you not since then delcared , that you did not live the life of faith , nor walk after the spirit but the flesh ? if so , then it is certain that you have need of a conversion from that ungodly state , what ever baptism did for you : and therefore you are still to enquire whether you have been converred since you came to age . and i must needs remember you , that your infant covenant made in baptism , being upon your parents faith and consent , and no● your own , will serve your turn no longer then your infancy , unless when you come to the use of reason , you renew and own that covenant your selves , and have a personal faith and repentance of your own . and whatever you received in baptism , this must be our next enquiry . quest . . did you ever since you came to age upon sound repentance , and renunciation of the flesh , the world and the devil ▪ give up your selves unfeignedly by faith to god the father , son and holy ghost ; and shew by the performance of this holy co●venant , that you were sincere in the making of it ? i confess it is a matter so hard to most , to assign the time and manner of their conversion , that i think it no safe way of trial ▪ and therefore i will issue all in this one question . quest . . have you the necessary parts of the new creature now ? though perhaps you know not just when or how it was formed in you ? the question is , whether you are now in a state of sanctification ? and not , whether you can tell just when you did receive it ? he that would know whether he be a man , must not do it by remembring when he was born , or how he was formed ; but by discerning the rational nature in himself at present . and though grace be more observable to us in its enterance , then nature ( as finding , and entering into , ● discerning subject , which nature doth not : ) yet it beginneth so early with some , and so obscurely with others , and in others the preparations are so long or notable , that its hard to say when special grace came in . but you may well discern whether it be there , or not ? and that is the question that must be resolved , if you would know your selves . and , though i have been long in these exhortations to incline your wils , i shall be short in giving you those evidences of the holy life , which must be before your eyes while you are upon the trial . in summ , if your very hearts do now unfeignedly consent to the covenant which you made in baptism , and your lives express it to be a true consent , i dare say you are regenerate , though you know not just when you first consented . come on then , and let us enquire what you say to the several parts of your baptismal covenant . . if you are sincere in the covenant you have made with christ . you do resolvedly consent , that god shall be your only god , as reconciled to you by jesus christ : which is , . that you will take him for your owner or your absolute lord , and give up your selves to him as his own. . that you will take him for your supream governour , and consent to be subject to his government and laws ; taking his wisdom for your guide , and his will for the rule of your wills and lives . . that you will take him for your chiefest benefactor , from whom you receive and expect all your happiness , and to whom you owe your selves and all , by way of thankfulness : and that you take his love and favour for your happiness it self , and prefer the everlasting enjoyment of his glorious sight and love in heaven , before all the sensual pleasures of the world . i would prove the necessity of all these by scripture as we go , but that it is evident in it self ; these three relations being essential to god as our god in covenant . he is not our god , if not our owner , ruler and benefactor . you profess all this , when you profess but to love god , or take him for your god. . in the covenant of baptism you do profess to believe in christ , and take him for your only saviour : if you do this in sincerity , . you do unfeignedly beleive the doctrine of his gospel , and the articles of the christian faith , concerning his person , his offices , and his suffering and works . . you do take him unfeignedly for the only redeemer and saviour of mankind , and give up your selves to be saved by his merits , righteousness , intercession , &c. as he hath promised in his word . . you trust upon him and his promises , for the attainment of your reconciliation and peace with god , your justification , adoption , sanctification , and the glory of the life to come . . you take him for your lord and king , your owner and ruler by the right of redemption ; and your grand benefactor , that hath obliged you to love and gratitude , by saving you from the wrath to come , and purchasing eternal glory for you , by his most wonderfull condescension , life and sufferings . . in the baptismal covenant , you are engaged to the holy ghost . if you are sincere in this branch of your covenant , . you discern your sins as odious and dangerous , as the corruption of your souls , and that which displeaseth the most holy god. . you see an excellency in holiness of heart and life , as the image of god , the rectitude of man , and that which fits him for eternal blessedness , and maketh him amiable in the eyes of god. . you unfeignedly desire to be rid of your sin , how dear soever it hath been to you : and to be perfectly sanctifyed by the holy spirit , by his degrees , in the use of the means which he hath appointed : and you consent that the holy ghost as your sanctifier do purifie you and kindle the love of god in you , and bring it to perfection . . in baptism you profess to renounce the world , the flesh , and the devil : that is , as they stand for your hearts against the will and love of god , and against the happiness of the unseen world ; and against your faith in christ your saviour ; and against the sanctifying work of the holy ghost . if therefore you are sincere in this part of your covenant , you do upon deliberation perceive all the pleasures , profits and honours of this world to be so vain and worthless , that you are habitually resolved , to prefer the love and favour of god , and your salvation before them ; and to be ruled by jesus christ and his spirit and word , rather then by the desires of the flesh , or the worlds allurements , or the will of man , or the suggestions of the devil : and to forsake all rather then forsake the father , the saviour , the sanctifier to whom you are devoted , and the everlasting life which upon his promise you have taken for your hope and portion . this is the sense of baptism , and all this in profession being essential to your baptism , must be essential to your christianity : your parents profession of it was necessary to your infant title to the outward priviledges of the church : your own personal profession is necessary to your continuance of those priviledges , and your visible christianity and communion with the adult : and the truth of what you profess , is necessary to your reall christianity before god , and to your title to salvation : and this is it that is to be now enquired after . you cannot hope to be admitted into heaven , upon lower terms then the sincerity of that profession with entereth you into the church : while we tell you of no higher matters necessary to your salvation , then the sincerity of that which is necessary to baptism and christianity , i hope you will not say we deal too strictly with you . enquire now by a diligent tryal of your hearts , whether you truly consent to all these articles of your baptismal vow or covenant . if you do , you are regenerate by the spirit : if you do not , you have but the sacrament of regeneration : which aggravateth your guilt , as a violated profession and covenant must needs do . and i do not think , that any man worthy to be discoursed with , will have the face to tell you that any man at the use of reason , is by his baptism , ( or any thing else ) in a state of justification and salvation , whose heart doth not sincerely consent to the covenant of baptism , and whose life expresseth not that consent . hence therefore you may perceive that it is a thing unquestionable , that all these persons are yet unregenerate and in the bond of their iniquity . . all those that have not unfeignedly devoted themselves to god , as being not their own but his . his by the title of creation , psal . . . [ know ye that the lord he is god ; it is he that hath made us , and not we our selves , we are his people , and the sheep of his pasture . ] and his by the title of redemption : for we are bought with a price , cor. . . and he that unfeignedly taketh god for his owner , and absolute lord , will heartily give up himself unto him ; as paul saith of the corinthians , cor. . . they first gave up their own selves to the lord , and to us by the will of god. ] and he that entirely giveth up himself to god , doth with himself surrender all that he hath in desire and resolution . as christ with himself doth give us all things , rom. . . and addeth other things to them that seek first his kingdom and its righteousness , matth. . . so christians with themselves do give up all they have to christ . and he that giveth up himself to god , will live to god : and he that taketh not himself to be his own , will take nothing for his own : but will study the interest of his lord , and think he is best disposed of when he honoureth him most , and serveth him best , cor. . . . [ ye are not your own , for ye are bought with a price : therefore glorifie god in your body , and in your spirit , which are gods. if any of you devote not your selves unfeignedly to god , and make it not your first enquiry , what god would have you be and do , but live to your selves , and yet think your selves in a state of life , you are mistaken , and do not know your selves . what abundance might easily see their miserable condition in this discovery ! who say in effect [ our lips are our own : who is lord over us ? psal . . . ] and rather hate and oppose the interest of god and holiness in the world , then devote themselves to the promoting of it ! deut. . . [ do ye thus requite the lord , ye foolish people and unwise ? is not he thy father that hath bought thee ? hath he not made thee , and established thee ? ] . all those are unregenerate and in a state of death , that are not sincerely subjected to the governing will of god , but are ruled by their carnal interest and desires ; and the word of a man that can gratifie or hurt them , can do more with them then the word of god : to shew them the command of a man that they think , can undo them if they disobey , doth more prevail with them then to shew them the command of god that can condemn them unto endless misery : they more fear men that can kill the body , then god that can destroy both soul and body in hell fire . when the lust of the flesh , and the will of man , do bear more sway then the will of god , its certain that such a soul is unregenerate , rom. . , , . know ye not that so many of us as were baptized into jesus christ , were baptized into his death ? therefore we are buried with him by baptism into death , that like as christ was raised from the dead by the glory of the father , even so we also should walk in newness of life — knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin , — v. . know ye not that to whom you yield your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousness ? pet. . . , . forasmuch then as christ hath suffered for us in the flesh , arm your selves likewise with the same mind : for he that hath suffered in the flesh , hath ceased from sin : that he no longer should live the rest of his time in the flesh , to the lusts of men , but to the will of god. ] . all those are unregenerate , that depend not upon god as their chiefest benefactor : and do not most carefully apply themselves to him , as knowing that in his favour is life , psal . . . and that his loving kindness is better then life , ] psal . . . and that to his judgement we must finally stand or fall : but do ambitiously seek the favour of men , and call them their benefactors , ( luke . . matth. . . ) whatever become of the favour of god. he is no child of god that preferreth not the love of god before the love of all the world . he is no heir of heaven , that preferreth not the fruition of god in heaven , before all worldly glory and felicity , col. . , , . if ye be risen with christ , seek the things that are above , where christ sitteth on the right hand of god ; set your affection on things above , not on things on the earth . ] the love of god is the summ of holiness ; the heart of the new creature ; the perfecting of it is the perfection and felicity of man. . they are certainly unregenerate that believe not the gospel , and take not christ for their only saviour , and his promises of grace and glory as purchased by his sacrifice and merits , for the foundation of their hopes , on which they resolve to trust their souls for pardon and for peace with god , and endless happiness , acts . . neither is there salvation in any other : for there is none other name under heaven given among men , whereby we must be saved . ] john . , . this is the record that god hath given us eternal life , and this life is in his son : he that hath the son , hath life ; and he that hath not the son , hath not life . ] when our happiness was in adams hands , he lost it : it is now put into safer hands , and jesus christ the second adam is become our treasury . he is the head of the body , from whom each member hath quickning influence , eph. . . the life of saints is in him , as the life of the tree is in the root , unseen , col. . , . holiness is a living unto god in christ ; though we are dead with christ , to the law , and to the world , and to the flesh , we are alive to god. so paul describeth our case in his own , gal. . , . i through the law am dead to the law , that i might live unto god : i am crucified with christ : nevertheless i live : yet not i , but christ liveth in me : and the life which i now live in the flesh , i live by the faith of the son of god , who loved me and gave himself for me , ] rom. . . likewise reckon ye also your selves to be dead indeed unto sin , but alive unto god , through jesus christ our lord. ] christ is the vine , and we are the branches : without him we can do nothing : if you abide not in him , and his words in you , you are cast forth as a branch , and withered , which men gather and cast into the fire , and they are burnt , ] john . , , , . in baptism you are married unto christ , as to the external solemnization ; and in spiritual regeneration your hearts do inwardly close with him , entertain him , and resign themselves unto him , by faith and love ; and by a resolved covenant become his own : and therefore baptism and the lords supper are called sacraments , because as souldiers were wont by an oath and listing their names , and other engaging ceremonies to oblige themselve● to their commanders , and their vow wa● called a sacrament : so do we engage ou● selves to christ in the holy vow or covenan● entered in baptism , and renewed in the lords supper . . that person is certainly unregenerate that never was convinced of a necessity of sanctification , or never perceived an excellency and amiableness in holiness of heart and life , and loved it in others and desired it himself : and never gave up himself to the holy ghost , to be further sanctified in the use of his appointed means ; desiring to be perfect , and willing to press forward towards the mark , and to abound in grace . much less is that person renewed by the holy ghost , that hateth holiness , and had rather be without it , and would not walk in the fear and obedience of the lord. the spirit of holiness is that life by which christ quickneth all that are his members . he is no member of christ that is without it : rom. . . according to his mercy , he saveth us by the washing of regeneration and renewing of the holy ghost , tit. . . . that person is unregenerate that is under the dominion of his fleshly desires , and mindeth the things of the flesh above the things of the spirit ; and hath not mortified it so far , as not to live according to it . a carnal mind , and a carnal life , are opposite to holiness , as sickness is t● health ; and darkness unto light , rom. . . to . there is no condemnation to them that are in christ jesus , that walk not after the flesh , but after the spirit . — for they that are after the flesh do mind the things of the flesh : but they that are after the spirit , the things of the spirit . for to be carnally minded is death , but to be spiritually minded is life and peace . because the carnal mind is enmity against god ; for it is not subject to the law of god , neither indeed can be : so then they that are in the flesh , cannot please god — for if ye live after the flesh , ye shall die : but if by the spirit ye mortifie the deeds of the body , ye shall live . ] [ now the works of the flesh are manifest , which are , adultery , fornication , vncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulations , wrath , strife , seditions , heresies , envyings , murders , drunkenness , revellings and such like ; of which i tell you before , as i have also told you in time past , that they which do such things shall not inherit the kingdom of god. but the fruit of the spirit is love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance : against such there is no law : and they that are christs , have crucified the flesh , with the affections , and lusts , galat. . . to . . lastly , that person is certainly unregenerate , that so far valueth and loveth this world , or any of the carnal accommodations therein , as practically to prefer them before the love of god , and the hopes of everlasting glory : seeking it first , with highest estimation , and holding it fastest ; so as that he will rather venture his soul upon the threatned wrath of god , then his body upon the wrath of man ; and will be religious no further then may consist with his prosperity or safety in the world , and hath something that he cannot part with for christ and heaven , because it is dearer to him then they : let this man go never so far in religion , as long as he goeth further for the world , and setteth it nearest to his heart , and holds it fastest , and will do most for it , and consequently loveth it better then christ , he is no true christian , nor in a state of grace . the scriptures put this also out of doubt ▪ as you may see , mat. . , . & luke ● . , , . he that loveth father or mother more then me , is not worthy of me , &c. whosoever doth not bear his cross and come after me , cannot be my disciple . who●ver he be of you that forsaketh not all that ●e hath , he cannot be my disciple . know ●e not that the friendship of the world , is ●nmity with god ? whosoever therefore will be a friend of the world , is the enemy of god , ●am . . . no wonder then if the world must be renounced in our baptism . [ love not the world , neither the things that are in the world : if any man love the world , the love of the father is not in him , john . . you see by this time , what it is to be regenerate , and to be a christian indeed , by what is contained even in our baptism : and consequently how you may know your selves , whether you are sanctified , and the heirs of heaven , or not . again therefore i summon you to appear before your consciences : and if indeed these evidences of regeneration are not in you , stop not the sentence , but confess your sinfull miserable state , and condemn your selves , and say no longer , i hope yet that my present condition may serve turn , and that god will forgive me though i should die without any further change : thos● hopes that you may be saved without re●generation , or that you are regenerate whe● you are not , are the pillars of satans for●tress in your hearts , and keep you fro● the saving hopes of the regenerate , tha● that will never make you ashamed . up●hold not that which christ is engage● against : down it must , either by gra●● or judgement : and therefore abuse no● your souls by underpropping such an ill-grounded false deceitfull hope . you have now time to take it down so orderly and safely , as that it fall not on your heads and overwhelm you not for ever . but if you stay till death shall undermine it , the fal● will be great , and your ruine irreparable ▪ if you are wise , therefore know your selves in time . ii. i have done with that part of my special exhortation which concerned the unregenerate : i am next to speak to those of you that by grace are brought into a better state : and to tell you , that it very much concerneth you also , even the best of you to labour to be well acquainted with your selves : and that both in respect of . your sins and wants , and . your graces and your duties . i. be acquainted with the root and remnant of your sins : with your particular inclinations and corrupt affections : with their quality , their degree and strength : with the weaknesses of every grace : with your disability to duty : and with the omissions or sinfull practises of your lives . search diligently and deeply ; frequently and accurately peruse your hearts and wayes , till you certainly and throughly know your selves . and i beseech you let it not suffice you that you know your states , and have found your selves in the love of god , in the faith of christ , and possessed by his spirit . though this be a mercy worth many worlds , yet this is not all concerning your selves that you have to know . if yet you say that you have no sin , you deceive your selves . if yet you think you are past all danger , your danger is the greater for this mistake . as much as you have been humbled for sin : as much as you have loathed it , and your selves for it : as oft as you have confessed it , lamented it , and complained and prayed against it , yet it is alive : though it be mortified , it is alive . it is said to be mortified as to the prevalency and reign , but the relicts of it yet survive : were it perfectly dead , you were perfectly delivered from it , and might say you have no sin : but it is not yet so happy with you . it will find work for the blood and spirit of christ , and for your selves , as long as you are in the flesh . and alas , too many that know themselves to be upright in the main , are yet so much unacquainted with their hearts and lives as to the degrees of grace and sin , as that it much disadvantageth them in their christian progress . go along with me in the carefull observation of these following evils , that may befall even the regenerate by the remnants of self-ignorance . . the work of mortification is very much hindered , because you know your selves no better : as may appear in all these following discoveries . . you confess not sin to god or man so penitently and sensibly as you ought , because you know your selves no better . did you see your inside with a fuller view , how deeply would you aggravate your sin ? how heavily would you charge your selves ? repentance would be more intense and more effectual : and when you were more contrite , you would be more meet for the sense of pardon , and for gods delight , isa . . . & . . it would fill you more with godly shame and self-abhorrence , if you better knew your selves . it would make you more sensibly say with paul , rom. . , . [ i see another law in my members warring against the law of my mind , and bringing me into captivity to the law of sin , which is in my members . o wretched man that i am , who shall deliver me from the body of this death ! ] and with david , psal . . . i will declare my iniquity ; i will be sorry for my sin , & . . they are more then the hairs of my head , & . . i acknowledged my sin unto thee , and mine iniquity have i not hid : i said i will confess my transgressions to the lord , and thou forgavest the iniquity of my sin . ] repentance is the death of sin : and the knowledge of our selves ▪ and the sight of our sins ▪ is the life of repentance . . you pray not against sin , for grace and pardon so earnestly as you should , because you know your selves no better . o that god would but open these too-close hearts unto us , and anatomize the relicts of the old man , and shew us all the recesses of our self-deceit , and the filth of worldliness , and carnal inclinations that lurk within us , and read us a lecture upon every part ; what prayers would it teach us to indite ! that you be not proud of your holiness , let me tell you christians , that a full display of the corruptions that the best of you carry about you , would not only take down self-exalting thoughts , that you be not lift up above measure , but would teach you to pray with fervour and importunity , and waken you out of your sleepy indifferency , and make you cry , o wretched man that i am , who shall deliver me ! if the sight of a lazar or cripple or naked person move you to compassion , though they use no words : if the sight of a man that is gasping for want of your relief , will affect you : surely the sight of your own deformities , wants and dangers would affect you if you saw them as they are . how many a sin do you forget in your confessions that should have a particular repentance ? and how many wants do you overlook in prayers , that should have particular petitions for a mercifull supply ? and how many are lightly touched , and run over with words of course , that would be earnestly insisted on , if you did but better know your selves ! o that god would persuade you better to study your hearts , and pray out of that book when ever you draw nigh him : that you not might be so like the hypocrites , that draw near to him with the lips , when their hearts are far from him . to my shame i must confess that my soul is too dry and barren in holy supplications to god , and too little affected with my confessed sins and wants : but i am forced to lay all in a very great measure upon the imperfect acquaintance that i have at home ; i cannot think i should want matter to pour out before the lord in confession and petition , nor so much want fervour and earnestness with god , if my heart and life lay open to my view , while i am upon my knees . . it is for want of a fuller knowledge of your selves that you are so negligent in your christian watch , that you do no better guard your senses ; that you make no stricter a covenant with your eyes , your appetites , your tongues : that you no more examine what you think , affect and say : what passeth into your heart or out of it : that you call not your selves more frequently to account ; but dayes run on , and duties are carelesly performed as of course , and no daily or weekly reckoning made to conscience of all . the knowledge of your weaknesses , and readiness to yield , and of your treacherous corruptions that comply with the enemy , would make you more suspicious of your selves , and to walk more circumspectly , not as fools , but as wise , eph. . . and to look under your feet , and consider your wayes before you were too bold and venturous . it was the consciousness of their own infirmity , that should have moved the disciples to watch and pray , mat. . . [ watch and pray that ye enter not into temptation : the spirit indeed is willing , but the flesh is weak . ] and all have the same charge , because all have the same infirmity and danger , [ what i say to you , i say unto all , watch , ] mar. . . did we better know how many advantages our own corruptions give the tempter , that charge of the holy ghost would awake us all to stand to our arms and look about us : cor. . . watch ye , stand fast in the faith : quit you like men , be strong : ] and ephes . . , , , . put on the whole armour of god , that ye may be able to stand against the wiles of the devil : for we wrastle not againts flesh and blood , but against principalities and powers , against the rulers of the darkness of this world , against spiritual wickedness in high places , &c. ] when men know not whose legs they stand upon they grow heedless of their way , and quickly slide . the knowledge of our selves doth shew us all the advantages of the tempter : what he hath to work upon , and what in us to take his part , and consequently where he is likest to assault us : and so , puts us into so prepared a posture for defence , as very much hindereth his success . but so far as we do not know our selves , we are like blind men in sensing , that the adversary may hit in what part he please : we have so many hidden enemies in our houses , as will quickly open the door to more . what sin may not satan tempt a man into , that is not acquainted with the corruptions and frailties of his own heart ? . it is for want of self-acquaintance that we make not out for help against our sin to ministers or other friends that could assist us : and that we use the confirming ordinances with no more care and diligence . all the abilities and willingness of others , and all the helps of gods appoin●ment , will be neglected , when we should imploy them against our sins ; so far as self-ignorance doth keep us from discerning the necessity of them . . it is for want of a fuller knowledge of our selves , that many lie long in sins unobserved by themselves : and many are on the declining hand , and take no notice of it . and how little resistance or mortifying endeavours we are like to bestow upon unknown or unobserved sins , is easie to conceive . how many may we observe to have notable blemishes of pride , ostentation , desire of preheminence and esteem , envy , malice , self-conceitedness , self-seeking , censoriousness , uncharitableness , and such like , that see no more of it in themselves , then is in more mortified men ? how ordinarily do we hear the pastors that watch over them , and their friends that are best acquainted with them , lamenting the miscarriages , and the careless walking and declining of many that seem religious , when they lament it not themselves , nor will not be convinced that they are sick of any such disease , any more then all other christians are ? hence comes the stifness of too many 〈…〉 all that can be said to 〈…〉 them : and that they are 〈…〉 reproof , and think reprovers 〈◊〉 wrong : and it s well if it abate not christian love , and procure not some degree of hatred or displeasure . like a man that is entring into a consumption , and takes it for an injury to be told so , till his languishing and decay convince him . hence it is that we have all need to lament in general our unknown sins , and say with david [ who can understand his errors ? cleanse thou me from secret faults . ] psalm . . hence it is that we can seldom tell men of the most discernable faults , but they meet us with excuses , and justifie themselves . there are few of us i think , that observe our hearts at all , but find both upon any special illumination , and in the hour of discovering tryals , that there were many distempers in our hearts , and many miscarriages in our lives , that we never took notice of before . the heart hath such secret corners of uncleanness , such mysteries of iniquity , and depths of deceitfulness , that many fearing god , are strangely unacquainted with themselves , as to the particular motions and degrees of sin , till some notable providence , or gracious light assist them in the discovery . i think it not unprofitable here to give you some instances , of sin undiscerned by the servants of the lord themselves that have it , till the light come in that makes them wonder at their former darkness . in general first observe these two . . the secret habits of sin , being discernable only by some acts , are many times unknown to us , because we are under no strong tempta●tion to commit those sins . and it s a wonderfull hard thing for a man that hath little or no temptation , to know himself , and know what he should do , if he had the temptations of other men . and o what sad discoveries are made in the hour of temptation ▪ what swarms of vice break out in some like vermin that lay hid in the cold of winter , and crawle about when they feel th● summers heat ! what horrid corruption which we never observed in our selves before , do shew themselves in the hour o● temptation ! who would have though● that righteous noah had in the ark 〈◊〉 such a heart , as would by carelesness 〈◊〉 into the sin of drunkenness ? or that right●●ous lot had carried from sodom the seed 〈◊〉 drunkenness and incest in him ? or th●● david , a man so eminent in holiness , and a man after gods own heart , had 〈◊〉 heart that had in it the seeds of adultery and murder ? little thought peter , when he professed christ , mat. . . that the●● had been in him such carnality and unbelief , as would have so soon provoked christ to say , get thee behind me satan , thou art an offense unto me : for thou 〈◊〉 〈◊〉 not the things that be of god , but those that 〈◊〉 of men , ver . . . and little did he think ●hen he so vehemently professed his resolu●●on rather to die with christ then deny him , ●●at there had been then in his heart the 〈◊〉 that would bring forth this bitter ●●it , mat. . , . who knows what 's ●●rtually in a seed , that never saw the tree , 〈◊〉 tasted of the fruit ? especially when we have not only a ●●eedom from temptations , but also the most ●●werful means to keep under vitious habits , 〈◊〉 hard to know how far they are mortified 〈◊〉 the root . when men are among those ●●at countenance the contrary vertue , and ●here the vice is in disgrace , and where ●xamples of piety and temperance are still ●efore their eyes : if they dwell in such ●aces and company , where authority and ●riendship and reason do all take part with 〈◊〉 , and cry down the evil , no wonder 〈◊〉 the evil that is unmortified in mens hearts , ●o not much break out to their own or ●thers observations through all this op●osition . the instance of king joash is fa●o●s for this : who did that which was ●ight in the sight of the lord , all the dayes ●f ●ehojada the priest that instructed him , kings . . but after his death , when the princes of juda flattered him with their obeysance , he left the house of god and served idols , till wrath came upon the land ▪ and was so hardened in sin , as to murde● zechariah the prophet of god , and 〈◊〉 of that jehojada that had brought him out of obscurity , and set him upon the throne● even because he spake in the name of the lord against his sin ; chron. . , , . who would have thought that it had been in the heart of solomon , a man so wise , so holy , and so solemnly engaged to god , by his publick professions and works , to have committed the abominations mentioned , kings . . ? if you say , that all this proveth not that there was any seed or root : of such a sin in the heart before : but only that the temptation did prevail to cause the acts first , and then such habits as those acts did tend to ; i answer ; . i grant that temptations do not only discover what is in the heart , but also make it worse when they prevail ; and that is no full proof that a man had a proper habit of sin before , because by temptation he commits the act : for adam sinned by temptation without an antecedent habit . . but we know the nature of man to ●e now corrupted ; and that this corruption 〈◊〉 virtually or seminally all sin , disposing ●s to all ; and that this disposition is strong ●nough to be called a general habit. when grace in the sanctified is called [ a na●ure ] pet. . . there is the same reason ●o call the sinfull inclination [ a nature ] ●oo ; which can signifie nothing else then ● strong and rooted inclination . knowing therefore that the heart is so corrupted , we may well say when the evil fruit appears , that there was the seed of it before . and the easie and frequent yielding to the temptation , shews there was a friend to sin within . . but if it were not so , yet that our hearts should be so frail , so defectible , mutable , and easily drawn to sin , is a part of self-knowledge necessary to our preservation , and not to be disregarded . . i am sure christ himself tells us , that out of the heart proceed the sins of the life , mat. . . and that the evil things of evil men come out of the evil treasure of their hearts , mat. . . and when god permitted the fall of good king hezekiah , the text saith [ god left him to try him , that he might know all that was in his heart , chron. . . that is , that he might shew all that was in his heart , so that the weakness and the remaining corruption of hezekiahs hear● were shewn in the sin which he committed . . and as the sinful inclinations are har●ly discerned , and long lie hid till so●● temptation draw them out ; so the act i●self is hardly discerned in any of its mali●nity , till it be done and past , and the so●● is brought to a deliberate review . fo● while a man is in the act of sin , either hi● understanding is so far deluded , as to think it no sin in its kind , or none to him that then committeth it , or that its better venture on it then not , for the attaining of some seeming good , or the avoiding of some evil : or else the restraining act of the understanding is suspended , and withdrawn ; and it descerneth not practically the pernicious evil of the sin , and forbiddeth not the committing of it , or forbids it so remisly and with so low a voice , as is drowned by the clamour of contradicting passion : so that the prohibition is not heard . and how can it be then expected , that when a man hath not wit enough in use , to see his sin so far as to forbear it , he should even then see it so far as rightly to judge of himself and it ? and that when reason is low , and sensuality prevaileth , we should then have the right use of reason for self-discerning ? when a storm of passion hath blown out the light , and error hath extinguished it , we are unlikely then to know our selves . when the sensual part is pleasing it self with its fobidden objects , that pleasure so corrupts the judgement , that men will easily believe that it is lawfull , or that it is not very bad : so that sin is usually least known and felt , when it is greatest and in exercise , and one would think should then be most perceptible . like a phrensie or madness , or other deliration , that is least known when it is greatest and most in act , because its nature is destructive to the reason that should know it : like a spot in the eye , that is it self unseen , and hindereth the sight of all things else . or as the deeper a mans sleep is , the less he knoweth that he is a sleep . somnium narrare vigilantis est , saith seneca . its men awake that tell their dreams . and thus you see that through self-ignorance it comes to pass , that both secret habits , and the most open acts of sin are oft-times little known . a man that is drunk is in an unfit state to know what drunkenness is : and so is a man that is in his passion : you will hardly bring him to repentance till it be allaid : and so is a man in the brutifying heat of lust : or in the childish use of such recreations as he doteth on 〈◊〉 or in the ambitious pursuit of his deluding honours : and therefore abundance o● unknown sin , may remain in a soul that laboureth not to be well acquainted with i● self . and as i have shewed you this in general , both of habits and acts of sin ; let us consider of some instances in particular , which will yet more discover the necessity of studying our selves . . little do we think what odious and dangerous errors may befall a person that now is orthodox ! what a slippery mutability the mind of man is lyable unto ! how variety of representations causeth variety of apprehensions : like some pictures that seem one thing when you look on them on one side , and another thing when on another side ; if you change your place ; or change your light , they seem to change . indeed gods word hath nothing in it thus fitted to deceive : but our weakness hath that which disposeth us to mistakes : we are like an unlearned judge , that thinks the cause is good which he first hears pleaded for , till he hear the confutation by the other party , and then he thinks the other hath the best cause , till perhaps he hear both so long , till he know not whose cause is the best : the person that now is a zealous lover of the truth , ( when it hath procured entertainment by the happy advantage of friends , acquaintance , ministers , magistrates , or common consent being on its side ) may possibly turn a zealous adversary to it , when it loseth those advantages : when a minister shall change his mind , how many of the flock may he mislead ? when you marry or contract any intimate friendship with a person of unsound and dangerous principles , how easily are they received ? when the stream of the times and authority shall change , and put the name of truth on falshood , how many may be , carried down the stream ? how zealous have many been for a faithfull ministry , that have turned their persecutors , or made it a great part of their religion to revile them , when once they have turned to some sect that is possest by the malicious spirit ! ( especially the papists and quakers are famous for such language of reproach : though the former excell the later much in the slandering part , and the later excell in the open bawling and incivility of speech . ) and o that we could stop here , and could not remember you how faithfully and honestly some have seemed to love and obey the word of god , and to delight in the communion of saints , that by seducers have been brought to deny the divine authority of the scriptures , and to turn their backs on all gods publick ordinances of worship , and excommunicate themselves from the society of the saints , and vilifie or deny the works of the spirit in them ! little did these men once think themselves , whither they should fall , under the conceit of rising higher : and little would they have believed him that had told them , what a change they would make . had these men known themselves in time , and known what tinder and gunpowder was in their hearts , they would have walkt more warily , and its like have scap't the snare : but they fell into it , because they feared it not . and they feared it not , because they knew not or observed not , how prone they were to be infected . . little do many think in their adversity , or low estate , what seeds are in their hearts , which prosperity would turn into very odious , scandalous sins , unless their vigilancy , and a special preservation do prevent it . many a man that in his shop , or at his plough , is censuring the great miscarriages of his superiors , doth little think how bad he might prove , if he were in the place of those he censureth . many a poor man that freely talks against the luxury , pride and cruelty of the rich , doth little think how like them he should be , if he had their temptations and estates . how many persons that lived in good repute for humility , temperance and piety , have we seen turn proud , and sensual and ungodly , when they have been exalted ! i would mention no mans case by way of insulting or reproach : but by way of compassion , and in order to their repentance that survive , i must say that this age hath given us such lamentable instances as should make all our hearts to ake and fear , when we consider the crimes and their effects . would the persons that once walk't with us in the wayes of peace and concord , and obedience , have believed that man that should have fore-told them twenty years ago , how many should be puffed up and deluded by successes ; and make themselves believe by the ebullition of pride , that victories authorised them to deny subjection to the higher powers , and by right or wrong to take down all that stood in their way , and to take the government into their own hands , and to depose their rightfull governours ? never once vouchsafing to ask themselves the question that christ asked , luke . . [ man , who made me a judge , or a divider over you ? ] as if authority had been nothing but strength , and he had the best right to govern that could make the greatest force to compell obedience . little were the seeds of all this evil , discerned in the heart , before prosperity and success did cherish them and bring them to that which with grief we have long observed . they would have said as hazael , am i a dog that i should do this ? if one had told them before , that when god hath charged every soul to be subject on pain of condemnation , and they had vowed fidelity , they should break all these bonds of commands and vows , and all because they were able to do it : when they would not justifie him that should do any mischief to themselves , and think it warrantable , because he was able : when the ministers of the gospel , and their dearest friends bore witness against the sin , the heart could not by all this be brought to perceive its guilt ; or that it was any sin to overturn , overturn , overturn , till they had overturned all , and left not themselves a bough to stand upon : and how hardly to this day , do the notable discoverings of god , and the plainness of his word , and the continued witness of his servants , prevail for kindly true repentance ! the unrighteous usage of magistracy and ministry , and the licentious indulgence of the open enemies and revilers of both , and of all the ordinances and churches of the lord , do proclaim aloud to all that that fear god [ the depths and deceits of the heart are wonderfull , and you little think what an hour of temptation may discover in you , or bring you to : oh therefore know your selves , and fear , and watch . ] . a man that in adversity is touched with penitent and mortifying considerations , and strongly resolveth , how holily and diligently he will live hereafter , if he be recovered or delivered from his suffering , doth ofttimes little think what a treacherous heart he hath , and how little he may retain of all this sense of sin or duty , when he is delivered , and that he will be so much worse then he seemed or promised , as that he may have cause to wish he had been afflicted still . o how many sick-bed promises are as pious as we can desire , that wither away and come to almost nothing , when health hath scattered the fears that caused them ! how many with that great imprisoned lord , do , as it were , write the story of christ upon their prison walls , that forget him when they are set liberty ! how many are tender-conscienced in a low estate , that when they are exalted , and converse with great ones , do think that they may wast their time in idleness and needless , scandalous recreations , and be silent witnesses of the most odious sins from day to day ; and pray god be mercifull to them when they go to the house of rimmon : and dare scarcely own a down-right servant , or hated and reproached cause of god! o what a preservate would it be to us in prosperity , to know the corruption of our hearts , and forsee in adversity what we are in danger of ! we should then be less ambitious to place our dwellings on the highest ground ; and more fearfull of the storms that there must be expected . how few are there ( to a wonder ) that grow better by worldly greatness and prosperity ? yea how few that held their own , and grow not worse ? and yet how few are there ( to a greater wonder ) that refuse , or that desire not this perilous station , rather then to stand safer on the lower ground ! verily , the lamentable fruits of prosperity , and the mutability of men that make great professions and promises in adversity , should make the best of us jealous of our hearts , and convince us that there is greater corruption in them , then most are acquainted with , that are never put to such a trial . the height of prosperity shews what the man is indeed , as much as the depth of adversity . would one have thought that had read of hezekiahs earnest prayer in his sickness , and the miracle wrought to signifie his deliverance ( kings . , , . ) and of his written song of praise , isa . . that yet hezekiahs heart should so deceive him , as to prove unthankful ? you may see by his expressions his high resolutions to spend his life in the praise of god , isa . . , . [ the living , the living he shall praise thee , as i do this day : the fathers to the children shall make known thy truth . the lord was ready to save me : therefore we will sing my songs to the stringed instruments all the days of our life in the house of the lord ! ] would you think that a holy man , thus rapt up in gods praise , should yet miscarry , and be charged with ingratitude ? and yet in chron. . . it is said of him [ but hezekiah rendered not again according to the benefit done unto him : for his heart was lifted up : therefore there was wrath upon him and upon judah and jerusalem . ] and god was fain to bring him to a review , and humble him for being thus lifted up : as the next words shew , ver . . notwithstanding hezekiah humbled himself for the pride of his heart . ] o sirs , what christan that ever was in a deep affliction , and hath been recovered by the tender hand of mercy , hath not found how false a thing the heart is , and how little to be trusted in its best resolutions , and most confident promises ! hezekiah still remained a holy faithfull man : but yet thus failed in particulars and degrees . which of us can say , who have had the most affecting and engaging deliverances , that ever our hearts did fully answer the purposes and promises of our afflicted state ▪ and that we had as constant sensible thanksgivings after , as our complaints and prayers were before . not i ; with grief i must say , not i , though god hath tryed me many a time . alas we are too like the de●●itfull israelites , psal . . . when he slew ●●em , then they sought him ; and they return●● and enquired early after god : and they ●●membred that god was their rock , and the 〈◊〉 god their redeemer . nevertheless they did ●●tter him with their mouth , and they lyed ●●to him with their tongues : for their ●●art was not right with him , neither were ●●ey stedfast in his covenant . prosperity oft ●●ews more of the hypocrisie of the unsound , 〈◊〉 the infirmity of the upright , then ap●●ared in adversity . when we feel the 〈◊〉 resolutions of our hearts to cast off 〈◊〉 sin , to walk more thankfully and ●●uitfully and accurately with god then 〈◊〉 have done , we can hardly believe that ●●er those hearts shoul lose so much of those ●●fections and resolutions as in a little time 〈◊〉 find they do . alas how quickly and 〈◊〉 sensibly do we slide into our former in●●nsibility , and into our dull and heavy ●●uitless course , when once the pain and ●●ar is gone ! and then when the next ●●fliction comes , we are confounded and co●●ered with shame , and have not the confi●ence with god in our prayers and cryes ●s we had before , because we are conscious of our covenant-breaking and back●liding : and at last we grow so distrustfull of our hearts , that we know not 〈◊〉 to believe any promises which 〈◊〉 make , nor how to be confident 〈◊〉 any evidence of grace that is in the● and so we lose the comfort of our sincer●●● and are cast into a state of too much h●●●viness and unthankfull denyal of our de●●●est mercies : and all this comes from 〈◊〉 foul unexpected relapses and coolings 〈◊〉 declinings of the heart that comes not 〈◊〉 to the promises we made to god in 〈◊〉 distress . but if exaltation be added to delivera●●● how often doth it make the reason dru●● so that the man seems not the same ! if 〈◊〉 see them drowned in ambition or worl● cares or pleasures ; if you see how bol● they can play with the sin that once th●● would have trembled at ; how powerf●●● fleshly arguments are with them ; 〈◊〉 strangely they now look at plainhea●●●● zealous , heavenly christians , whose 〈◊〉 they once desired to be in ; and how 〈◊〉 they are ashamed or afraid , to appear 〈◊〉 for an opposed cause of christ , or ope●●ly to justifie the persons that he justifieth ▪ as if they had forgot that a day is comi●● when they will be loth that christ shou●● be ashamed of them , and refuse to justif●● them , when the grand accuser is pleading for their condemnation . i say , if you see these men in their prosperity , would you not ask with wonder , are these the men that lately in distress , did seem so humble , penitent and sincere ? that seemed so much above these vanities , that could speak with so much contempt of all the glory and pleasures of the world : and with so much pitty of those vertiginous men , that they now admire . o what pillars have been shaken by prosperity ? what promises broken ? what sad eruptions of pride and worldliness ? what openings and sad discoveries of heart , doth this alluring charming tryal make ! and why is it that men know not themselves when they are exalted , but because they did not sufficiently know themselves , when they were brought low , nor suspected enough the purposes and promises of their hearts , in the day of their distress ! . we would little think , when the heart is warmed and raised even to heaven , in holy ordinances , how cold it will grow again , and how low it will fall down ? and when we have attained the clearest sight of our sincerity , we little think how quickly all such apprehensions may be lost : and the mis-judging soul , that reckons upon nothin● but what it sees , or feels at present , ma● be at as great a loss , as if it had never pe●●ceived any fruits of the spirit , or lineamen● of the image of god upon it self . ho● confident upon good grounds is 〈◊〉 an honest heart of its sincerity ? how ce●●tain that it desireth to be perfectly holy ▪ . that it would be rid of the nearest deare● sin . . that it loves the saints , . that 〈◊〉 loves the light of the most searching mini●stry . . and loveth the most practical sanct●●fying truths . . and loves the ministry 〈◊〉 means that have the greatest and most power●full tendency to make themselves more 〈◊〉 ( all which are certain evidences of since●rity . ) how clearly may the heart percei●● all these , and write them down ; and 〈◊〉 ere long have lost the sight and sense 〈◊〉 them all , and find it self in darkness an● confusion , and perhaps be perswaded th●● all is contrary with them ! and when they read in their diary , or book of heart ac●counts , that at such a day in examination they found such or such an evidence , and such a one at another , and many at a third ▪ yet now they may be questioning whether all this were not deceit , because it seem● ●ontrary to their present sight and feeling ! ●or it is present light that the mind discern●● , by , and not by that which is past and 〈◊〉 , and of which we cannot so easily ●●dge by looking back . they find in their ●ccounts , at such a time i had my soul ●●larged in ptayer ; and at such a time i ●as full of joy , and at another time i had ●rong assurance , and boldness with god , 〈◊〉 confidence of his love in christ , and ●oubted not of the pardon of all my sins , 〈◊〉 the justification or acceptance of my ●erson : but now , no joy , no assurance , no ●oldness , or confidence , or sense of love ●nd pardon doth appear ; but the soul ●●emeth dead and carnal and unrenewed : ●s the same trees that in summer are beau●●fied with pleasant fruits and flowers , in winter are deprived of their natural ornaments , and seem as dead , when the life is ●etired to the root . the soul that once ●ould have defied the accuser , if he had ●old him that he did not love the brethren , ●or love the sanctifying word and means , ●or desire to be holy , and to be free from sin , is now as ready to believe the accusation , and will sooner believe the tempter , ●hen the minister that watcheth for them 〈◊〉 one that must give account : yea now it will turn the accuser of it self , and 〈◊〉 as satan , and falsly charge it self with th● which christ will acquit it of . ( and 〈◊〉 christ be put to justifie us against our selv●● as well as against satan ? ) the same wo●● that a well composed believer hath in co●●futing the calumnies of satan , the sa●● hath a minister to do in confuting the fa●● accusations of disturbed souls against the● selves . and how subtile ! how obstina●● and tenacious are they ! as if they 〈◊〉 learned some of the accusers art ; such 〈◊〉 the uncharitable and malicious are , agai●●● their neighbours , in picking quarrels wi●● all that they say or do , in putting the wo●● construction upon all , in taking ever● thing in the most uncharitable sense , in a●●gravating the evil , & extenuating the goo● in faining things against them that they 〈◊〉 not guilty of , and denying or hiding all that commendable ; just such are poor disquiete● souls against themselves : so unjust , and 〈◊〉 censorious , as that if they dealt as ill 〈◊〉 others , they would have the more cause fo● some of these accusations of themselves . and there is not a soul so high in jo● and sweet assurance , but is lyable to fa● as low as this . and it makes our case to 〈◊〉 much more grievous then otherwise it woul● be , because we know not our selves in the hour of our consolations , and think not how apt we are to lose all our joy , and what seeds of doubts and fears and grief ●re still within us , and what cause we have ●o expect a change . and therefore when ●o sad a change befalleth us , so contrary ●o our expectations , it surprizeth us with ●error , and casteth the poor soul almost ●nto despair . then cryeth the distressed ●●nner , [ did i ever think to see this ●ay ! are my hopes and comforts come to ●his ! did i think so long that i was a child ●f god , and must i now perceive that he ●isowneth me ! did i draw near him as 〈◊〉 my father , and place my hope in his ●elief ! and now must my mouth be stopt with ●nbelief , and must i look at him afar off , ●nd pass by the doors of mercy with despair ! ●s all my sweet familiarity with the godly , ●nd all my comfortable hours under the pre●ious means of grace , new come to this ? ] o how the poor soul here calls it self 〈◊〉 o vile apostate , miserable sinner ! o that 〈◊〉 had never lived to see this gloomy day ! it ●ad been better for me never to have known ●he way of righteousness , then thus to have ●lapsed ; and have all the prayers that i ●ave put up , and all the sermons i have heard , and the books that i have read , 〈◊〉 aggravate my sin and misery . ] o how ma●ny a poor christian in this dark mis-judge●ing case , is ready with job , to curse the da● that he was born , and to say of it , let it 〈◊〉 darkness , let not god regard it from abo●● neither let the light shine upon it : let it 〈◊〉 be joyned to the dayes of the year : let it 〈◊〉 come into the number of the moneths : — ●●●cause it shut not up the doors of the womb , 〈◊〉 hid not sorrow from mine eyes . why dy● i not from the womb ? why did i not give 〈◊〉 the ghost when i came out of the belly ? 〈◊〉 did the knees prevent me , or why the 〈◊〉 that i should suck ? for now should i ha●● lain still and been quiet — wherefore is lig●● given to him that is in misery and life 〈◊〉 the bitter in soul : which long for death , 〈◊〉 it cometh not — which rejoyce ●●●ceedingly , and are glad when they 〈◊〉 find the grave . why is light given 〈…〉 man whose way is hid , and whom god ha● hedged in ! job . such are the lamentatio● of distressed souls that lately were as in th● arms of christ . their lives are a burde● to them ; their food is bitter to them ▪ their health is a sickness to them : their l●●berty is as a prison to them ; their deare●● relations are become as strangers ; and 〈◊〉 their comforts are turned into sorrows ; and the world seems to them as a howling wilderness ; and themselves as desolate forsaken souls . they are still as upon the cross , and will own no titles , but vile , unworthy , lost , undone , forlorn and desolate ; as if they had learnt no words from christ , but [ my god , my god , why hast thou forsaken me ! and much of this comes from the ignorance of our selves in the time of peace and consolation . we are as david , psal . . , . that saith [ in my prosperity i said , i shall never be moved : lord , by thy favour thou hast made my mountain to stand strong : but thou hidedst thy face and i was troubled . ] one frown of god , or withdrawing the light of his countenance from us , would quickly turn our day into night , and cover as with sack-cloth , and lay us in the dust . take warning therefore dear christians , you that are yet in the sun-shine of mercy , and were never at so sad a loss , nor put to groap in the darkness of mistake and terror . no man is so well in health , but must reckon on it that he may be sick . when you feel nothing but peace and quietness of mind , expect a stormy night of fears , that may disquiet you : when you are feasting upon the sweet entertainments of your fathers love , consider that feasting is not like to be your ordinary dyet , but harder fare must be expected . look on poor christians in spiritual distress with compassion : hear their sad complaints , and the bills for prayer which they here put up , and joyn in hearty prayer for them , and remember that this may prove your case . if you say , to what purpose should you know before hand , how subject you are to this falling sickness ? i answer , not to anticipate , or bring on your sorrows ; but if it may be to prevent them : or if that may not be , at least to prevent the extremity and terror , and to be provided for such a storm . when you are now in health of body , and not disabled by melancholy or other corruptions of your fantasie , or passion , nor overwhelmed with the troubles of your mind , you have leisure calmly to understand the case of such mis-judging and distressed souls : and accordingly you may avoid the things that cause it : and you may be furnished with right principles , and with promises , and experiences , and recorded evidences of grace , and when comfort is withdrawn , you may by such provision understand , that god changeth not , nor breaks his covenant , nor abates his love , when your apprehensions change : and that this is no sign of a forsaken soul : and that the ceasing of our feast , and withdrawing of the table is not a turning us out of the family . expect some sicknesses , and you will the better know the use of the physicion , and will lay up promises , and prepare your cordials : and this will prove an exceeding ease , when the hour of your tryal comes . and what i have said of the loss of comfort , may be said also of the diminished and interrupted operations of all grace . we little think in the vigor of our holy progress , what falls and swonnings and languishings we may find . when you have access with boldness in prayer unto god , and lively affections and words at will , and comfortable returns , remember that you may come to a sadder case ; and that many a true christian hath such withdrawings of the spirit of prayer , as makes them think they are possessed with a dumb devil , and question whether ever they prayed acceptably at all , and cannot so much as observe the groanings of the spirit in them , rom. . . when you are warm and vigorous in the work of god ; and find delight in all the ordinances , remember that you are subject to such sicknesses as may take away your appetite , and make you say , i have no mind to hear , or read or pray : me thinks i feel no sweetness in them ! i was wont to go up with comfort to the house of god : i was glad when the lords day was come , or nigh : it did me good to see the faces of the saints : o the meltings , the strivings , the lively workings of soul that i have had in their sweet communion ! when they have preached and prayed as full of the holy ghost and of faith : but now i do but force my self to duty : i go to prayer as against my will : i feel small relish in the word of life . ] o how many christians that little thought of such a day , cry out that spiritual death is upon them : that they are dead to prayer , and dead to meditation , and dead to holy conference : and that once they thought they were dead to the world , and now they find they are dead to god. understand before that you are lyable to this , and you may do much to prevent it : and if you should fall into a sickness and loss of appetite , you may be able to difference it from death . when you are sweetly refreshed at the table of the lord , and have there received a sealed pardon as from heaven into your bosoms , and have found delightfull entertainment with the lord , remember that the day may come , when dulness and unbelief and fears may so prevail , as to make that an ordinance of greatest terror to you , and you may sit there in trembling , lest you should eat and drink your own damnation : and you may go home in fears lest satan have there taken possession of you , or lest it have sealed you up to wrath : or you may fly from that feast which is your due , and christ invites you to , through fears lest it belong not to you , and should but harden you more in sin : for , alas , this sad and sinfull case , is too oft the case of true believers , that little feared it in their spiritual prosperity . so that the very high expectations of such workings of soul , which they cannot oft or ordinarily reach , and the frustrating of those expectations , doth so often turn the table of the lord into the bitterness of wormwood , into distracting fears and troubles , that i cannot tell whether any other part of worship occasion so much distress to many that are upright at the heart , as this doth , which is appointed for their special consolation . so when you are clear and vigorous in the life of faith , and can abhor all temptations to unbelief , and the beams of sacred verity in the scriptures have shewed you that it is the undoubted word of god , and you have quietly bottomed your soul on christ , and built your hopes upon his promises , and can with a cheerfull contempt let go the world for the accomplishment of your hopes ; remember yet that there is a secret root of unbelief remaining in you , and that this odious sin is but imperfectly mortified in the best : and that its more then possible that you may see the day when the tempter will assault you with questionings of the word of god , and trouble you with the injections of blasphemous thoughts , and doubts , whether it be true or not ! and that you that have thought of god , of christ , of heaven , of the immortal state of souls , with joy , and satisfied confidence , may be in the dark about them , affrighted with ugly suggestions of the enemy , and may think of them all with troublesome distracting doubts , and be forced to cry with the disciples , luke . . lord increase our faith : and as he mark . . lord , i believe , help thou my unbelief . yea worse then so : some upright souls have been so amazed and distracted by the tempter , and their distempered hearts , as to think they do not believe at all , nor yet are able sincerely to say , lord , help thou my unbelief . ] when yet at that time , their fears and their abstaining from iniquity shew , that they believe the threatnings , and therefore indeed believe the word . now if we did but throughly know our selves , when faith is in its exercise and strength , and consider whither the secret seeds of remaining unbelief may bring us , being fore-warned , we should be fore-armed , and should fortifie our faith the better , and be provided against these sad assaults : and if the malignant spirit be suffered to storm this fortress of the soul , we should more manfully resist : and we should not be overwelmed with horror as soon as any hideous and blasphemous temptations do assault us ; ( when christ himself was not exempted from the most blasphemous temptation , even the worshipping of the devil instead of god : though in him there was no sinfull disposition to entertain it , mat. . . . john . . ) o watch and pray , christians , in your most prosperous and comfortable state ! watch and pray lest ye enter into temptation : for you little think what is yet within you : and what advantage the deceiver hath , and how much of your own to take his part , and how low he may bring you both in point of grace and peace , though he cannot damn you . i am troubled that i must tell you of so sad a case , that even the children of god may fall into , lest by troubling you with the opening of your danger , i should do any thing to bring you into it . but because self-ignorance and not being before hand acquainted with it , may do much more , i have timely shewed you the danger with the remedy . . another instance of the darkness even of a heart that in part is sanctified , is in the successes of the temptations of adversity . when we want nothing , we think we value not the world , and we could bear the loss of all . but when poverty or danger comes , what trouble and unseemly whining is there , as if it were by a worldling that is deprived of his idol , and all the portion that ever he must have . and by the shamefull moan and stir that we make for what we want , we shew more sinfull overvaluing of it , and love to it , then before we observed or would believe . o how confidently and piously have i heard some inveigh against the love of the world , as if there had been no such thing in them ; who yet have been so basely dejected , when they have been unexpectedly stript of their estates , as if they had been quite undone ! how patiently do we think we could bear affliction , till we feel it ! and how easily and piously can we exhort others unto patience , when we have no sense of what they suffer ! but when our turn is come , alas , we seem to be other men . suffering is now another thing ; and patience harder then we imagined . and how inclinable are we to hearken to temptations , to use sinfull means to come out of our sufferings ! who would have thought that faithfull abraham should have been so unbelieving as to equivocate in such a danger , and expose the chastity of his wife to hazzard , as we read in gen. . , , . ? and that he should fall into the same sin , again on the same occasion , gen. . to abimelech , as before he had done with pharaoh ! and that isaac should after him fall into the same sin , in the same place ! gen. . . the life o● faith doth set us so much above the fear of man , and shew us the weakness and no●thingness of mortal worms , and the faith●fulness and al-sufficiency of god , that o● would think the frowns and threatnings 〈◊〉 a man should signifie nothing to us , wh●● god stands by , and giveth us such amp●● promises and security for our confirm●●tion and encouragement : and yet wh●● base dejectedness , and sinfull compliance● are many brought to through the fear 〈◊〉 man , that before the hour of this temp●tation , could talk as couragiously as any ▪ this was the case of peter , before mentioned : and of many a one that hath wounde● conscience , and wronged their profession by too cowardly a disposition : which if it were fore-known , we might do more for our confirmation , and should betake our selves in time to christ in the use of means for strength . few turn their backs on christ , or a good cause in time of tryal , that are jealous of themselves before hand , and afraid lest they should forsake him : few fall that are afraid of falling : but the self-ignorant and self-confident are careless of their way , and it is they that fall . . another instance that i may give you , 〈◊〉 , in the unexpected appearances of pride 〈◊〉 those that yet are truly humble . hu●ility speaks in their confessions , aggrava●●ng their sin , and searching heart and life ●r matter of self-accusation : they call ●hemselves less then the least of all gods ●●ercies : they are ready with the woman of canaan , mat. . . even to own the name ●f dogs , and to confess themselves unworthy ●f the childrens crums , and unworthy to ●read upon the common earth , or to ●reath in the air , or to live upon the pati●nce and provisions of god : they will ●pend whole hours , and dayes of humilia●ion , in confessing their sin , and bewail●ng their weaknesses and want of grace , ●nd lamenting their desert of misery : they ●re oft cast down so much too low , that they dare not own the title of gods children , nor any of his special grace , but take themselves for meer unsanctified hardened sinners : and all that can be said will not convince them that they have any saving interest in christ : nor hinder them from pouring out unjust accusations against themselves . and all this is done by them in the uprightness of their hearts , and not dissemblingly . and yet would you think , that with all this humility , there should be any pride ? and that the same person should lift up themselves and resist the● helps to further humiliation ? do the● think in their dejections , that it is in the● hearts so much to exalt themselves ? i co●●fess many of them are sensible of the pride , even to the increase of their humili●ty : and as it is said of hezekiah , do humb●● themselves for the pride of their hearts , 〈◊〉 that gods wrath doth not come upon them chr. . . but yet too few are so we● acquainted with the power and rootedness o● this sin at the heart , and the workings o● it in the hour of temptation , as they should be . observe it but at such time● as these , and you will see that break forth ▪ that before appeared not . . when 〈◊〉 are undervalued and slighted , and meane● persons preferred before us , and when our words and judgements are made light of , and our parts thought to be poor and low ▪ when any blot of dishonour is cast upo● us , deserved or undeserved ; when we are slandered or reproached , and used with despight : what a matter do we make of it , and how much then doth our pride appear in our distaste and offence , and impatience ! so that the same person that can ●our out words of blame and shame against himself , cannot bear half as much from ●thers without displeasure and disquietness of mind . it would help us much to know ●his by our selves in the time of our humility , that we may be engaged to more watchfuless and resistance of our pride . . when we are reproved of any disgracefull sin , how hardly goes it down , and how many excuses have we ? how seldom are we brought to downright penitent confessions ? what secret distaste is apt to be rising in our hearts , against the reprover ! and how seldom hath he that hearty thanks which so great a benefit deserves ! and would any think in our humilations and large confessions unto god , that we were so proud ! to know this by our selves , would make us more suspicious and ashamed to be guilty of it . . when any preferment or honour is to be given , or any work to be done that is a mark of dignity , how apt are we to think our selves as fit for it as any , and to be displeased , if the honour or employment do pass by us ! . when we are admired , appladed , or excessively esteemed and loved , how apt are we to be too much pleased with it ? which sheweth a proud desire to be some body in the world : and that there is much of this venom at the bottom in our hearts even when we lay our selves in the dust and walk in sackcloth , and pass the heavi●est judgement on our selves . . another instance of our unacquaintedness with our hearts , and the latent undiscerned corruption of them , is , our littl● discerning or bewailing those secret master sins , which lie at the root of all the rest , and are the life of the old man , and the cause of all the miscarriages of our lives ▪ as . vnbelief of the truth of the holy scriptures , of the immortality of the soul , and the life of joy or misery hereafter , and the other articles of the christian faith : what abundance of christians are sensible of their unbelief as to the applying acts of faith that tend to their assurance of their own salvation , that are little sensible of any defect in the assenting act , or of any secret root of unbelief about the truth of the gospel revelations : and yet , alas , it is this that weakeneth all our graces : it is this that feedeth all our wo ! o happy men were we free from this ! what prayers should we put up ! what lives should we lead ! how ●atchfully should we walk ! with what ●●ntempt should we look on the allure●ents of the world ! with what dis●●in should we think on fleshly lusts ! ●●th what indignation should we meet the ●●mpter , and scorn his base unreasonable ●otions , if we did but perfectly believe the ●●ry truth of the gospel , and world to come ! ●ow carefull and earnest should we be , to ●ake our calling and election sure ! how ●reat a matter should we make of sin , and ●f helps and hinderances in the way to ●eaven ! how much should we prefer that ●●ate of life that furthereth our salvation , ●efore that which strengtheneth our snares ●y furthering our prosperity and plea●ure in the world , if we were not weak or ●●anting in our belief of the the certain ●erity of these things ? did we better know ●he badness of our hearts herein , it would engage us more in fortifying the vitals , and ●ooking better to our foundation , and wind●ng up this spring of faith , which must give life to all right motions of the soul . . how insensible are too many of the great imperfection of their love to god! what passionate complaints have we of their want of sorrow for their sin , and want of memory , and of ability to pray , &c. when their complaints for want of love to god , and more affecting knowledge of him , are so col● and customary , as shews us they little observe the greatness of this sinfull want ▪ this is the very heart , and summ , and poy●son of all the sins of our soul and life . s● much as a man loves god , so much he i● holy : and so much he hath of the spiri● and image of jesus christ : and so much he hath of all saving graces : and so much he will abhor iniquity , and so much he wil● love the commands of god. as love is the summ of the law and prophets , so should it be the summ of our care and study through all our lives to excercise and strengthen it . . how little are most christians troubled for want of love to men ! ( to brethren , neighbours and enemies ) how cold are their complaints for their defects in this , in comparison of other of their complaints ! but is there not cause of as deep humiliation for this sin , as almost any other ? it seems to me that want of love is one of the most prevalent diseases among us , when i hear it so little seriously lamented . i oft hear people say , o that we could hear more attentively and affectionately , and pray more fervently , and weep for sin more plenteously : but how seldom do i hear them say , o that we did love our brethren more ardently , and our neighbours and enemies more heartily then we do , and set our selves to do them good ! there is so little pains taken to bring the heart to the love of others , and so few and cold requests put up for it , when yet the heart is backward to it , that makes me conclude that charity is weaker in most of us then we observe . and indeed it appeareth so when it comes to tryal : to that tryal which christ will judge it by at last , mat. . when love must be shewed by any self-denyal , or costly demonstration , by parting with our food and rayment , to supply the wants of others , and by hazarding our selves for them in their distress , then see how much we love indeed ! good words cost little : so cheap an exercise of charity as is mentioned , jam. . , . [ depart in peace , be warmed , and filled ] is an insufficient evidence of the life of grace ; and will do as little for the soul of the giver , as for the body of the receiver . and how little hazardous or costly love is found among us , either to enemies , neighbours , or to saints ! did we better know our hearts , there would be more care and diligence used to bring them to effectual fervent love , then to those duties that are of less importance ; and we should learn what this meaneth , i will have mercy and not sacrifice , mat. . . & . . which christ sets the pharisees twice to learn. more instances of greatest duties extenuated i might add , but i proceed . . another instance of unobserved corruption of the heart , is , the frequent and secret insinuations of selfishness in all that we do toward god or man : when we think we are serving god alone , and have cleansed our hearts from mixtures and deceit , before we are aware , self-interest , or self-esteem , or self conceit , or self-love , or self-will , or self-seeking do secretly creep in and marr the work . we think we are studying and preaching , and writing purely for god , and the common good , or the benefit of souls ; and perhaps little observe how subtilly selfishness insinuates , and makes a party , and byasseth us from the holy ends , and the simplicity and sincerity which we thought we had carefully maintained : so that we are studying and preaching , and writing for our selves , when we take no notice of it . when we enter upon any office , or desire preferment , or riches , or honour in the world , we think we do it purely for god , to furnish us for his service , and little think how much of selfishness is in our desires . when we are doing justice , or shewing mercy , in giving alms , or exhorting the ungodly to repent , or doing any other work of piety or charity , we little think how much of selfishness is secretly latent in the bent and intention of the heart . when we think we are defending the truth and cause of god , by disputing , writing , or by the sword ; or when we think we are faithfully maintaining on one side order and obedience against confusion and turbulent disquiet spirits , or the vnity of the church against division ; or on the other hand that we are sincerely opposing pharisaicall corruptions and hypocrisie , and tyrannie , and persecution , and are defending the purity of divine worship , and the power and spirituality of religion ; in all these cases we little know how much of carnal self may be secretly unobserved in the work . but above all others , christ himself , and the holy ghost that searcheth the hidden things of the heart , hath warned one sort to be suspicious of their hearts ; and that is , those that cannot bear the dissent and infirmities of their brethren in tolerable things , and those that are calling for fire from heaven , and are all for force and cruelty in religion ; for vexing , imprisoning , banishing , burning , hanging , or otherwise doing as they would not be done by , proportionably in their own case . he tells his two disciples , in such a case ] ye know not what manner of spirit ye are of , luke . . as if he should say , you think you purely seek my honour in the revenge of this contempt and opposition of unbelievers , and you think it would much redound to the propagation of the faith : and therefore you think that all this zeal is purely from my spirit : but you little know how much of ● proud , a carnal , selfish spirit is in these desires ! you would fain have me and your selves with me to be openly vindicated by fire from heaven , and be so owned by go● that all men may admire you , and you may exercise a dominion in the world ; and you stick not at the sufferings and ruine of these sinners , so you may attain your end : but 〈◊〉 tell you this selfish cruel spirit , is unlike my spirit which inclineth to patience , for●bearance and compassion . so rom. . , , &c. & . , . him that is weak in the faith , receive ye — who art thou that judgest another mans servant ? why dost thou judge thy brother , and why dost thou set at nought thy brother ? we shall all stand before the judgement seat of christ . — every one of us shall give account of himself to god — we then that are strong , ought to bear the infirmities of the weak , and not to please our selves . let every one of us please his neighbour for his good to edification . so gal. . , . brethren , if a man be overtaken in a fault , ye which are spiritual restore such a one in the spirit of meekness , considering thy self lest thou also be tempted . bear ye one anothers burden , and so fulfill the law of christ . ] so also men are fouly and frequently mistaken , when they are zealously contending against their faithfull pastors and their brethren , and vilifying others , and quenching love , and troubling the church , upon pretence of greater knowledge or integrity in themselves : which is notably discovered and vehemently prest by the apostle , james . , &c. where you may see how greatly the judgement of the spirit of god concerning our hearts doth differ from mens judgement of themselves . they that had a masterly , contentious , envious zeal , did think they were of the wiser sort of christians , and of the highest form in the school of christ ; when yet the holy ghost telleth them that their wisdom descended not from above , but was earthly , sensual and divelish , and that their envy and strife doth bring confusion , and every evil work : and that the wisdom from above is neither unholy nor contentious , but first pure , and then peaceable , gentle and easie to be entreated , jam. . . you see then how oft and dangerously we are deceived , by unacquaintedness with our selves ; and how selfish carnal principles , ends and motives are oft mixed in the actions which we think are the most excellent for wisdom , zeal , and piety that ever we did perform . o therefore what cause have we to study , and search , and watch such hearts , and not too boldly or carelesly to trust them ! and it is not only hypocrites that are subject to these deceitfull sins , who have them in dominion , but true believers that have a remnant of this carnal selfish principle continually offering to insinuate and corrupt their most excellent works , and even all that they do . . the strong eruption of those passions that seemed to be quite mortified , doth shew that there is more evil lurking in the heart , then ordinarily doth appear . how calmly do we converse together ? how mildly do we speak ? till some provoking word or wrong do blow the coals , and then the dove appeareth to partake of a fiercer nature , and we can perceive that in the flame , which we perceived not in the spark . when a provocation can bring forth censorious , reviling , scornfull words , it shews what before was latent in the heart . . we are very apt to think those affections to be purely spiritual , which in the issue appear to be mixed with carnality . our very love to the assemblies and ordinances of worship , and to ministers , and other servants of the lord ; to books , and knowledge ; are ordinarily mixt ; and good and bad are strangely complicate , and twisted together in the same affections and works . and the love that beginneth in the spirit , is apt to degenerate into carnal love , and to have too much respect to riches , or honour , or personage , or birth , or particular concernments of our own , and so it is corrupted , as wine that turneth into vinegar , before we are aware . and though still there be uprightness of heart , yet too much hypocrisie is joyned with it , when it is little perceived or suspected . and thus in ten instances i have shewed you how much the servants of christ themselves may be mistaken or unacquainted with their hearts ; and how the work of mortification is hindered by this covering of so many secret unobserved sins . but i must here desire you to take heed of running into their extream , who hereupon conclude that their hearts being so dark and so deceitfull , are not at all to be understood ; and therefore they are still so suspicious of the worst , as that they will not be perswaded of the grace that plainly worketh in them , and will condemn themselves for that which they are not guilty of , upon suspicion that they may be guilty and not know it : and think that all the sin that they forbear , is but for want of a temptation ; and that if they had the same temptations , they should be as bad as any others . i would intreat these persons to consider of these truths , for their better information . . temptations do not only shew the evil that is in the heart , but breed much more , and turn a spark into a flame ; as the ●●●iking of the steel upon the flint doth by ●●e collision and tinder , make fire where was ●ne . adam was made a sinner by temption . . there is no christian so mortified , but ●●th such remnants of corruption and con●piscence as would quickly bring forth ●●ynous sins , if temptations beyond strength ●ere let loose upon him . what need you ●●re proof then the sad instances of ●oah , lot , david , solomon and peter ? it ●●d not prove that any of these were ●aceless hypocrites before , because they fell fouly by temptations . and yet these ●bjectors think they are graceless , because ●●me strong temptation might make them ●ll . . it is not gods way of saving men , to ●●ve them so much inward grace as no temp●●tion can overcome , but to preserve and ●●ing them safe to heaven , by moral sapi●●tial conduct , together with internal ●hanges of their hearts . and therefore he ●●epeth men from sin , by keeping them from temptations that are too strong for them . ●ll humane strength is limited . and there ●●e none on earth have such a measure of ●race , but a temptation may be imagined 〈◊〉 strong as to overcome them . and if god should let satan do his worst , the● must be extraordinary assistances to pr●●serve us , or we should fall . bless god he lead you not into temptation , but deli●●● you from the evil , by keeping you 〈◊〉 enough from the snare . this is the 〈◊〉 of preservation that we are taught to 〈◊〉 and hope for . . and therefore it is our own duty 〈◊〉 keep as far from temptations as we ca● and if we have grace to avoid the sin 〈◊〉 avoiding the temptation , we have such gr●● as god useth for the saving of his ow● not that he hath saving grace that wo●●● live wickedly if he were but tempted to 〈◊〉 by those ordinary tryals that humane ●●●ture may expect : but the soul that p●●●ferreth god and glory before the pleasures 〈◊〉 sin for a season , if it so continue , shall 〈◊〉 saved , though possibly there migh have 〈◊〉 a temptation so strong as would have co●●quered the measure of grace that he ha● if it had not been fortified with new supplie● ▪ it is therefore more dotage in those th●● could find in their hearts to put themselv●● upon some temptation , to try whether the● are sincere by the success . avoid temptat●●on , that you may avoid the sin and punis●●ment . make not your selves worse on pr●●●ence of discovering how bad you are . put ●ot gunpowder or fuell to the sparks of ●orruption that still remain in you , on ●retence of trying whether they will burn . ●ll men are defectible , and capable of every 〈◊〉 , and must be saved from it by that grace ●hich worketh on nature according to that ●ature , and prevaileth with reason by ●eans agreeable to reason . if we think ●e are wicked , because we find that we ●ave hearts that could be wicked , were they 〈◊〉 alone , and because we are not removed 〈◊〉 far from sin as to be uncapable of it , we ●ay as well say adam was wicked in his ●●nocency : much more david , solomon and ●eter before their falls . it is not he that ●an sin that shall be punished : but he that ●●th sin , or would sin if he could , and had ●●ther have the sin for its pleasure or com●odity to the flesh , then be free from it , and 〈◊〉 holy , in order to salvation , and the fa●our and pleasing and enjoying of god in ●ndless glory . . lastly , let such persons try themselves by ●heir conquest over the temptations which ●hey have , and not by imaginary conflicts with all that they think may possibly at any ●ime assault them . you have still the same ●●esh to deal with , and the same world and devil that will not let you go to heaven without temptation : if the temptations which you have already , keep you not from pre●ferring the love and fruition of god befor● the pleasure of the flesh ; and a life of fait● and holiness , before a life of infidelity an● impiety and sensuality , so that you ha●● rather live the former then the latter , i a● sure then your temptations have not kep● you from a state of grace . and you ma● be assured , that for the time to come , 〈◊〉 you watch and pray , you may escape th● danger of temptation ; and that god wil● increase your strength if he increase you● tryals : be not secure , be you never so holy ▪ think not that you have nature that cannot sin , or cannot be tempted to a love 〈◊〉 sin : but let him that thinketh he standeth , take heed lest he fall . there hath no temptation taken you , but such as is moderate , or common to man : but god is faithfull , who wil● not suffer you to be tempted above that you are able ; but will with the temptation als● make a way to escape , that ye may be able t● bear it , cor. . . and thus i have shewed you how self-ignorance hindereth the conquest and mortifying of sin , even in the godly , and now shall add some further motives . . not knowing our selves , and the se●ret corruptions of our hearts , doth make sin surprize us the more dangerously , and break forth the more shamefully , and wound our consciences the more terribly . the unsuspected sin hath lest opposition , and when it breaks out doth like an unobserved fire , go far before we are awakened to quench it . and it confoundeth us with shame , to find our selves so much worse then we imagined . it overwhelmeth the soul with despairing thoughts to find it self so bad , when it thought it had been better . it breedeth endless suspicions and fears , when we find our former opinions of our selves confuted , and that contrary to our expectations we are surprized where we thought we had been safe : we are still ready to think what ever we discern that is good within us , that we may as well be mistaken now as we were before . and thus our present self-ignorance when discovered , may hinder all the comforts of our lives . . lastly , not knowing our selves , and our particular sins and wants , and weaknesses , doth keep us from a particular application of the promises , and from seeking those particular remedies from christ , which our case requireth : and so our mercies lie by neglected , while we need them an● do not understand our need . and thus i have shewed you why yo● should labour to know your sinfulness . ii. i am next to perswade believers t● know their graces and their hap●piness . good is the object of voluntar● knowledge : but evil of forced involuntar● knowledge , unless as the knowledge of ev●● tendeth to some good. therefore methink you should be readyest to this part of th● study of your selves . and yet , alas , th● presumptuous are not more unwilling t● know their sin and misery , then some per●plexed christians are backward to acknowledge their grace and happiness . how har● is it to convince them of the tender love of god towards them , and of the sincerity o● their love to him ? and to make them believe that they are dear to god when they loa●● themselves ! how hard is it to perswade the● that the riches of christ , the promises of the gospel , and the inheritance of the saints , belong to them ! and the reasons among other● are principally these . . the remnants of sin are so great , and so active and troublesome , as that the feeling of these contrary dispositions doth hinder ●hem from observing the operations of ●race . it is not easie to discern the sin●erity of faith among so much unbelief , ●r the sincerity of love where there is so ●uch aversness : or of humility where ●here is so much pride : or of repentance ●nd mortification , where there is so much ●oncupiscence and inclination to sin : espe●●ally when grace by its enmity to sin doth ●ake the soul so suspicious and sensible of 〈◊〉 ▪ as that the observation of it turns their ●ind from the observation of the contrary ●●od that is in them . health is not obser●ed in other parts , when the feeling of the ●one , or but a tooth-ache takes us up . the ●●oughts are called all to the part affected ; ●nd sickness and wounds are felt more sen●●bly then health . the fears of misery by 〈◊〉 , are easilyer excited , and are more pas●●onate , then love and hope , and all the af●●ctions that are imployed in the prose●ution of good . and in the midst of fears 〈◊〉 is hard to feel the matter of our joyes . ●ear is a tyrant if it exceed , and will not ●ermit us to believe or observe the cause ●f hope . quod nimis metuunt miseri , hoc ●●cile credunt , & nunquam amoveri putant , ●ith seneca , what we too much fear , we too ●●sily believe , and hardly believe that it is gone , and the danger past . these fears are usefull to our preservation : but they too often pervert our judgements , and hinde● our due consolation . qui insidias timet , i● nullas incidet : nec cito perit ruina , q●● ruinam timet . semper metuendo sapiens vi●tat malum , saith seneca . he that feare●● snares , doth not fall into them : nor doth 〈◊〉 quickly perish by ruine , that feareth ruine : 〈◊〉 wise man escapeth evil by alwayes fearing it . and the holy ghost saith , prov. . . happy is the man that feareth alwayes , but he that hardeneth his heart shall fall into mischief . ] moderate fears then are given to believers for their necessary preservation ▪ that walking among enemies and snares , they may take heed and scape them . but when this passion doth exceed , it abuseth us ▪ and drowns the voice of reason : it maketh us believe that every temptation is a sin , and every sin is such as cannot stand with grace , and will hardly ever be pardoned by christ . every sin against knowledge and conscience , doth seem almost unpardonable : and if were deliberate after profession of religion ▪ it seems to be the sin against the holy ghost . as children and other frightfull persons that fear the devil by way of apparitions , do think in the dark he is ready to lay hold on them , and they look when they see him : so the fearful christian , as still thinking that thing he feareth is upon him , or coming upon him . the fear of an unrgenerate unpardoned state , doth make him think he is in it ; and that the fear of the wrath of god doth make him think that he is under it ; and the fear of damnation makes him imagine he shall be damned . it is wonderfull hard in a frightfull state , or indeed in any passion that is strong , to have the free use of judgement for the knowing of our selves , and to discern any grace , or evidence or mercy , which is contrary to our fears ; especially when the feeling of much corruption , doth turn our eyes from the observation of the good , and we are still taken up with the matter of our disease . . another cause that we hardly know our graces , is , because they are weak and small ; and therefore in the midst of so much corruption are oft-times hardly discerned from none . a little faith even as a grain of mustard seed , may save us : a little love to god that is sincere , will be accepted ; and weak desires may be fulfilled : but they are frequently undiscerned , or their sincerity questioned by those that have them ; and therefore bring but little comfort . peters little faith did keep him from drowning , but not from doubting and fearing he should be drowned , nor from beginning to sink , mat. . , , . he walked on the water to go to jesus ; but when he saw the wind boisterous he was afraid , and beginning to sink , he cryed saying , lord save me . and immediately jesus stretched forth his hand and caught him , and said unto him , o thou of little faith , wherefore didst thou doubt ! ] so the little faith of the disciples kept them from perishing , but not from their fear of perishing , mat. . , , . when a great tempest arose , so that the ship was covered with waves , they cry , lord save us , we perish : and he saith to them , why are ye afraid , o ye of little faith ? the little faith of the same disciples entitled them to the fatherly protection and provision of god : but it kept them not from sinfull cares and fears , about what they should eat or drink , or wherewith they should be cloathed , as is intimated in mat. . , , . take no thought for your life , what you shall eat , or drink , or for your body what you shall put on — why take ye thought for rayment ? — if god so clothe the grass of the field , which to day is , and to morrow is cast into the oven , shall he not much more clothe you , o ye of little faith ? so in mat. . , . the seed that christ likeneth his kingdom to , mat. . . hath life while it is buried in the earth , and is visible while a little seed ; but is not so observed as when it cometh to be as a tree . though god despise not the day of little things , zech. . . and though he will not break the bruised reed , or quench the smoaking flax , isa . . . yet our selves or others cannot discern and value these obscure beginnings , as god doth . but because we cannot easily find a little faith and a little love when we are looking for it , we take the non-appearance for a non-existence , and call it none . . sanctification is oft unknown to those that have it , because they do not try and judge themselves by sure infallible marks , the essentials of the new man ; but by uncertain qualifications , that are mutable , and belong but to the beauty and activity of the soul . the essence of holiness as denominated from the object , is the consent to the three articles of the covenant of grace . . that we give up our selves to god as our god and reconciled father in jesus christ . . that we give up our selves to jesus christ as our redeemer and saviour , to recover us , reconcile us and bring us unto god. . that we give up our selves to the holy ghost as our sanctifier , to guide and illuminate us , and perfect the image of god upon us , and prepare us for glory . the essence of sanctification as denominated from its opposite objects , is nothing but our renunciation and rejection of the flesh , the world , and the devil , of pleasures , profits and honours , as they would be preferred before god , and draw us to forsake him . the essence of sanctification as denominated from our faculties which are the subject of it , is nothing but this preferring of god , and grace , and glory above the said pleasures , profits and honours . . by the estimation of our vnderstandings : . by the resolved habituate choice of our wills. . and in the bent and drift of our endeavours in our conversations . in these three acts , as upon the first three objects , and against the other three objects , lyeth all that is essential to sanctification , and that we should judge of our sincerity , and title to salvation by , as i before shewed . but besides these there are many desireable qualities and gifts , which we may seek for , and be thankfull for ; but are not essential to our sanctification . such are . the knowledge of other truths besides the essentials of faith and duty ; and the soundness of judgement and freedom from error in these lesser points . . a strong memory to carry away the things that we read and hear . . a right order of our thoughts , when we can keep them from confusion , roving and distraction . . freedom from too strong affections about the creatures , and from disturbing passions . . lively affections and feeling operations of the soul towards god , in holy duty : and tender meltingt of the heart for sin : which are very desireable , but depend so much on the temperature of the body , and outward accidents , and are but the vigor and ●ot the life and being of the new creature , that we must not judge of our sincerity by them . some christians scarce know what any such lively feelings are : and some have them very seldom , and i think , no one , constantly : and therefore if our peace , or judgement of our selves , be laid on these , we shall be still wavering and unsetled , and tost up and down as the waves of the sea ; sometimes seeming to be almost in heaven , and presently near the gates of hell : when our state doth not change at all as these feelings and affectionate motions of the soul do ; but we are still in our safe relation to god , while our first essential graces do continue ; though our failings , dulness , weaknesses and wants , must be matter of moderate filial humiliation to us . . the same must be said of all common gifts , of utterance in conference or prayer , and of quickness of understanding and such like . . lastly , the same must be said also of all that rectitude of life , and those degrees of obedience that are above meer sincerity : in which one true christian doth exceed another ; and in which we should all desire to abound ; but must not judge our selves to be unsanctified meerly because we are imperfect ; or to be unjustified sinners , meerly because we are sinners . in our judging of our selves by our lives and practices two extreams must be carefully avoided : on the left hand that of the prophane , and of the antinomians ; the former cannot distinguish between sinners and sinners , sanctified and unsanctified , justified and unjustified sinners ; and when they have once conceited that they are in the favour of god , whatever they do , they say , we are but sinners , and so are the best . the latter teach men , that when once they are justified , they are not for any sins to doubt again of their justified state , lest they should seem to make god changeable . on the other hand must be avoided this extream of perplexed doubting christians , that make all their sins , or too many of them , to be matter of doubting , which should be but matter of humiliation . i know it is a very great difficulty that hath long perplexed the doctors of the church , to define what sins are consistent , and what inconsistent with a state of holiness and salvation , ( which if any distinguish by the names of mortal and venial , taking the words in no other sense , i shall not quarrell with them . ) at the present i shall say but this for the resolving of this great and weighty question . . it is not the bare act of sin in it self considered , that must determine the case : but the act compared with the life of grace , and with true repentance . whoever hath the love of god and life of grace , is in a state of salvation : and therefore whatever sin consisteth with the fore-described essentials of sanctification , ( viz. the habituall devotion of the soul to god , the father , son and holy ghost , and the habitual renunciation of the flesh , ehe world and devil ) consisteth with a state of life . and true repentance proveth the pardon of all sin : and therefore whatever sin consisteth with habitual repentance , ( which is the hatred of sin as sin , ) and hath actual repentance when it is observed , and there is time of deliberation , consisteth with a state of grace . now in habitual conversion or repentance , the habitual willingness to leave our sins , must be more then our sinfull habitual willingness to keep it . now you may by this , much discern as to particular acts , whether they are consistent with habitual hatred of sin . for some sins are so much in the power of the will , that he that hath an habitual hatred of them , cannot frequently commit them ; and some sins are also of so heynous a nature or degree , that he that habitually hateth sin , cannot frequently commit them : nor at all , while his hatred to them is in act : and he that truly repenteth of them , cannot frequently return to them : because that sheweth that repentance was indeed either but superfi●ial , or not habitual . but some sins are not so great and heynous , and therefore do not ●o much deterr the soul , and some are not so fully in the power of a sanctified will ( as ●assions , thoughts , &c. ) and therefore may ●fter be committed in consistency with ha●itual repentance or hatred of sin . to ex●mine particulars , would be tedious and digressive . . and i must further answer , that our ●afety , and consequently our peace and ●omfort lieth in flying as far from sin as we ●an : and therefore he that will sin as much ●s will consist with any sparks of grace , shall ●ury those sparks by his sin , and shall not know that he hath any grace , nor have the comfort of it ; as being in a condition unfit for actual assurance and comfort till he be brought to actual repentance and amendment . thus i have shewed you , by what you must try your sanctification , if you will know ●t : which i before proved to you from scripture : and further may do , when the occasion will excuse me from the imputation of disproportion and unseasonableness , ●n repeating the proofs of all that we speak in explication or application of the principal point . . another cause that many christians are ignorant of their state of grace , is their looking so much at what they should be , an● what others are that have a high degree 〈◊〉 grace , and what is commanded as our duty that they observe not what they have already because it is short of what they ought 〈◊〉 have . we are thus too much about o●●●ward mercies too . we mourn more 〈◊〉 one friend that is dead , then we rejoyce 〈◊〉 many that are alive : we are more trouble for one mercy taken from us , then comfort●● in many that are left us . we observe 〈◊〉 diseases and our sores more sensibly then 〈◊〉 health . david for one absalon is so afflicte● that he wished he had dyed for him ▪ though a rebell ! when his comfort in so●lomon and his other children is laid aside ▪ as all the humours flow to the pained place , so do our thoughts as was aforesaid , and so we overlook the matter of our comfort . . and it very much hindereth the know●ledge of our graces , that we search upon 〈◊〉 great disadvantages as hinder a true discovery . among many others , i will instance but in two or three . . we surprize our souls with sudden questions , and look for a full and satisfactory answer , before we ca●● well recollect our selves , and call up our evidences ; and we expect to know the summ or product , before our consciences have had leisure deliberately to cast up their ●ccounts . yea when we have set to it , and ●y diligent search with the best assistances , ●ave discovered our sincerity , and recorded the judgement , if conscience cannot present●y recall its proofs , and make it out upon every surprize , we unjustly question all 〈◊〉 past , and will never rest in any judgement , but are still calling over all again , as ●f the cause had never been tryed . and ●hen the judgement passeth according to ●ur present temper and disposition , when many of the circumstances are forgotten , and many of the witnesses are out of the way , that last assisted us . . perhaps we judge ( as i said before ) in the fit of a passion , of fear or grief , which ●mperiously over-ruleth or disturbeth reason . and then no wonder if in our haste we say that all men that would comfort us are ●yars . and if with david , psal . . , , , , . in the day of our trouble , our souls do even refuse to be comforted , and if we remember god and are troubled more , and if our spirit be overwhelmed in us : when he holdeth our eyes waking , and we are so troubled that we cannot speak : and if we question whether the lord will cast off for ever , and will be favourable no more : whether 〈◊〉 mercy be clean gone for ever , and his promise fail for evermore ? whether he hath forgotten to be gracious , and hath shut up 〈◊〉 tender mercies in displeasure ? till a cal● deliver us from the mistake , and make 〈◊〉 say , [ this is our infirmity ] we thin● that god doth cast off our souls , and hide●eth his face from us ; when our soul is fu●● of troubles , and our life draweth nigh 〈◊〉 the grave ; when we are afflicted and rea●●● to die from our youth up , and are distracted while we suffer the terrors of the lord : 〈◊〉 he complaineth psalm . . , , ▪ passion judgeth according to its nature , an● not according to truth . . or perhaps we judge , when ou● friends , our memory and other helps are 〈◊〉 of the way , and we are destitute of 〈◊〉 assistance . . or when our bodies are weak or distempered with melancholy , which representet● all this in black and terrible colours to th● soul , and will hear no language but [ forsaken , miserable , annd undone . ] you may a● well take the judgement of a man ha●● drunk , or half asleep , about the greate●● matters of your lives , as to take the judgement of conscience in such a state o● ●isadvantage , about the condition of your ●ouls . . another hinderance to us is , that we ●annot take comfort from the former sight of ●race that we have had , unless we have a con●inued present sight . and so all our labour in ●rying , and all our experiences , and all gods former manifestations of himself to ●he soul are lost , as to our present comfort , when over grace is out of sight . like fool●sh travailers that think they are out of ●he way , and are ready to turn back , when ever any hill doth interpose , and hinder them from seeing the place they go to . as if it were no matter of comfort to us , to say , i did find the evidences of grace : i once recorded a judgement of my sincerity : but the former is still questioned rather then the later . when with david we should consider the dayes of old , the years of antient times , and call to remembrance our songs in the night , and commune with our hearts in such a diligent search , and remembrance of the mercies formerly received , psal . . , , . . lastly , the operations of mans soul are naturally so various , and from corruption are so confused and so dark , that we are oft-times in a maze and at a loss , when we are most desirous to judge aright : an● scarce know where in so great disorder 〈◊〉 find any thing that we seek ; and know● not when we find it : so that our hearts 〈◊〉 almost as strange to themselves as to one a●●●ther ; and sometime more confident of oth●● mens sincerity then our own , where th●● is no more matter for our confidence . having thus shewed you the causes 〈◊〉 our ignorance of our sanctification i shall briefly tell you some reasons th●● should move you to seek to be acquainte● with it , where it is . . the knowledge of god is the most exce●●lent knowledge : and therefore the best sor● of creature knowledge is , that which hath the most of god in it . and undoubtedly the●● is more of god in holiness which is his image then in common things . sins and 〈◊〉 have nothing of god in them : they must be fathered on the devil and your selves . an● therefore the knowledge of them is goo● but by accident ; because the knowledg● even of evil , hath a tendency to good . an● therefore it is commanded and made ou● duty , for the good which it tendeth to . it is the divine nature , and image within you which hath the most of god ; and therefore ●o know this , is the high and noble know●edge . to know christ within us , is our ●appiness on earth , in order to the know●edge of him in glory face to face , which is ●he happiness of heaven . to know god ●hough darkly through a glass , and but in ●art , ( cor. . . ) is far above all crea●ure knowledge . the knowledge of him ●aiseth , quickneth , sanctifieth , enlargeth ●nd advanceth all our faculties . it is life ●ternal to know god in christ , john . . therefore where god appeareth most , there ●hould our understandings be most di●igently exercised in study and observa●ion . . it is a most delightfull felicitating knowledge , to know that christ is in you . ●f it be delightfull to the rich to see their wealth , their houses , and lands and goods ●nd money : and if it be delightfull to the honourable to see their attendance , and hear their own commendations and applause ; how delightfull must it be to a true believer to find christ within him , and to know his title to eternal life ? if the knowledge of full barns , and much goods laid up for many years , can make a sensual worlding say , soul take thy ease , eat , drink and be merry , luke . , . me think● the knowledge of our interest in christ an● heaven , should make us say , [ thou hast 〈◊〉 gladness in my heart , more then in the ti●● that their corn and wine increased , ( that 〈◊〉 more then corn and wine could put in●● theirs ) psal . . . [ return unto thy rest , 〈◊〉 soul , for the lord hath dealt bountifully wi●● thee , psal . . . ] if we say with davi● [ blessed are they that dwell in thy house they will be still praysing thee , ] psal . . ● much more may we say , [ blessed an● they in whom christ dwelleth , and the hol● ghost hath made his temple : ] they should 〈◊〉 still praising thee , [ blessed is the 〈◊〉 whom thou choosest , and causest to appro●●● unto thee , that he may dwell in thy courts : 〈◊〉 shall be satisfied with the goodness of thy house even of thy holy temple , psal . . . but this 〈◊〉 upon supposition , that he be first blessed by christs approach to him , and dwelling in hi● ▪ if you ask , how it is that christ dwelle●● in us ; i answer , . objectively , as he is ap●prehended by our faith and love : as th● things or persons that we think of , and lov● and delight in , are said to dwell in our 〈◊〉 or hearts . . by the holy ghost , who 〈◊〉 a principle of new and heavenly life , 〈◊〉 given by christ the head unto his members and as the agent of christ doth illuminate , sanctifie and guide the soul . [ he that keepeth his commandments , dwelleth in him , and he in him : and hereby we know that he abideth in us , by the spirit which he hath given us , joh. . . that of eph. . . may be taken in either , or both senses comprehensively , that christ may dwell in your hearts by faith . ] . did you know that christ is in you by his spirit , it might make every place and condition comfortable to you ! if you are alone , it may rejoyce you to think what company dwelleth continually with you in your hearts . if you are wearied with evil company without , it may comfort you to think that you have better within ; when your have communion with the saints , it is your joy to think that you have nearer communion with the lords of saints . you may well say with david , psal . . . [ when i awake i am still with thee . ] psal . . . i have set the lord alwayes before me : because he is at may right hand , i shall not be moved . . did you know christ within you , it would much help you in believing what is written of him in the gospel . though to the ungodly the mysteries of the kingdom of god do seem incredible : yet when you have experience of the power of it on your souls , and find the image of it on your hearts , and the same christ within you conforming you to what he commandeth in his word , this will work such a sutableness to the gospel in your hearts , as will make the work of faith more easie . saith the apostle , joh. . , . [ we have seen & do testifie that the father sent the son to be the saviour of the world ( there 's their outward experience ) and we have known and believed the love that god hath to us : god is love ; and he that dwelleth in love , dwelleth in god , and god in him : ( there is their faith confirmed by their inward evidence : n● wonder if they that have god dwelling 〈◊〉 them by holy love , do believe the love 〈◊〉 god hath to them . ) this is the great advantage that the sanctified have in the work 〈◊〉 faith above those that much excell them 〈◊〉 disputing , and are furnished with more arguments for the christian verity ; christ hath his witness abiding in them . the fruits of the spirit bear witness to the incorruptible 〈◊〉 the word of god that liveth and abideth for ever , pet. . . the impress on the 〈◊〉 heard witness to the seal that caused i● 〈◊〉 it is not a weak & uneffectual argument for the truth of the gospel that believer 〈◊〉 to fetch from within , when they plead the effects of it on their souls . labour to know the truth of your sanctification , that you may be confirmed by it in the truth of the word that sanctifieth you , joh. . . and may rejoice in him that hath chosen you to salvation , through sanctification of the spirit and belief of the truth , thes . . . . if you can come to the knowledge of christ within you , it will be much the easier to you to trust upon him , and fly to him in all your particular necessities , and to make use of his mediatorship with holy confidence . when others flie from christ with trembling , and know not whether he will speak for them , or help them , or have any regard to them , but look at him with strange and doubtful thoughts , it will be otherwise with you that have assurance of his continual love and presence . nearness breedeth familiarity , and overcometh strangness : familiarity breedeth confidence , and boldness : when you find christ so ●●er you , as to dwell within you , and so particular and abundant in his love to you , as to have given you his spirit , and all his graces , i● will breed a sweet delightful boldness ▪ and make you 〈◊〉 to him as your help and refuge , in all your necessities . when you find the great promise fulfilled to your selves [ i will put my law in their hearts , and in their minds will i write them , and their sins and iniquities will i remember no more ] you will [ have boldness to enter into the holyest by the blood of jesus ; by the new and living way which he hath consecrated for us , through the veil , that is to say , his flesh ; and having an high priest over the house of god , you may draw near with a true heart , in full assurance of faith , having your hearts sprinkled from an evil conscience , ( or the conscience of evil ) as your bodies are washed ( in baptism ) with pure water ] heb. . , , , , , , . [ in christ we may have boldness and access with confidence by the faith of him ] eph. . . this intimate acquaintance with our great high priest , that is passed into the heavens , and yet abideth and reigneth in our hearts , will encourage us to hold fast our profession , and to come boldly to the throne of grace , that we may obtain mercy , and find grace to help in time of need , heb. . , . when by unfeigned love , we [ know that we are of the truth , and may assure our hearts before him , and our heart condemneth us not , then we have confidence towards god ; and whatever we ask we receive of him , because we keep his commandments , and do those things that are pleasing in his sight , joh. . , , , , . . when once you know that you have christ within you , you may cheerfully proceed in the way of life ; when doubting christians that know not whether they are in the way or not , are still looking behind them , and spend their time in perplexed fears , lest they are out of the way , and go on with heaviness and trouble , as uncertain whether they may not lose their labour : and are still questioning their groundwork , when the building should go on . it is an unspeakable mercy , when a believing soul is freed from these distracting hindering doubts , and may bodily and cheerfully hold on his way , and be walking or working , when other men are fearing and enquiring of the way ; and may with patience and comfort wait for the reward , the ●rown of life , when others are still questioning whether they were ever regenerate , and whether their hopes have any ground . we may be stedfast , unmoveable , always abounding in the work of the lord , when we know that our labour is not in vain in the lord , cor. . . we may then gird up the l●ins of the mind , and in sobriety hope unto the end , for the grace that is to be brought us , at the revelation of jesus christ . pet. . . . when you are assured that you have christ within you , it may preserve you from those terrors of soul that affright the● that have no such assurance . o he th●● knoweth what it is to think of the intolerable wrath of god , and says , i fear i 〈◊〉 the object of this wrath , and must bear th●● intolerable lead everlastingly , ] may know● what a mercy it is to be assured of our escape . he that knows what it is to think of hell , and say , [ i know not but those endless flames may be my portion , ] will know what a mercy it is to be assured of deliverance , and to be able to say , i know i am saved from the wrath to come , thes . . . and that we are not of them th●● draw back to perdition , but of them that believe to ●he saving of the soul , heb. . . and that god hath not appointed us to wrath , but to obtain salvation by our lord jesus christ , who dyed for us , that whether we wake or sleep , we should live together with him : ] we may comfort our selves together and edifie one another , when we have this assurance , thes . . , , . they that have felt the burden of a wounded spirit and know what it is to feel the terrors of the lord , and to see hell fire as it were before their eyes , and to be kept waking by the dreadful apprehensions of their danger , & to be pursued daily by an accusing conscience , setting their sins in order before them , and bringing the threatnings of god to their remembrance , these persons will understand that to be assured of a christ within us , and consequently of a christ that is preparing a place in glory for us , is a mercy that the mind of man is now unable to value according to the ten thousandth part of its worth . . were you assured that christ himself is in you , it would sweeten all the mercies of your lives : it would assure you that they are all the pledges of his love : and love in all , would be the kernel and the life of all : your friends , your health , your wealth , your deliverances , would be steeped in the dearest love of christ , and have a spiritual sweetnss in them , when to the worldling they have but a carnal , unwholsome , luscious sweetness ; and to the doubting christians they will be turned into troubles , while they are questioning the love and meaning of the giver , and whether they are sent for good to them , or to aggravate their condemnation ; and the company of the giver will advance your estimation of the gift . mean things with the company of our dearest friends are sweeter then abundance in their absence . to have money in your purses , and goods in your houses , and books in your studies , and friends in your near and sweet society , are all advanced to the higher value , when you know that you have also christ in your hearts ; and that all these are but the attendants of your lord , and the fruits that drop from the tree of life , and the tokens of his love , importing greater things to follow . whereas in the crowd of all those mercies the foul would be uncomfortable , or worse , if it mist the presence of its dearest friend : and in the midst of all would live but as in a wilderness , and go seeking after christ with tears , as mary at his sepulchre , because they had taken away her lord ( as she thought ) and she knew not where they had laid him , joh. . . all mercies would be bitter to us , if the presence of christ do not put into them that special sweetness which is above the estimate of sense . . this assurance would do much to preserve you from the temptation of sensual delights . while you had within you the matter of more excellent contentment , and when you find that these inferiour pleasures ●re enemies to those which are your happi●ess and life , you would not be easily taken with the bait . the poorest brutish pleasures ●re made much of by them that never were ●cquainted with any better . but after the ●weetness of assurance of the love of god , ●ow little relish is there to be found in the pleasures that are so valued by sensual unbe●ievers ! let them take them for me , saith ●he believing soul ; may i but still have the comforts of the presence of my lord , how ●ittle shall i miss them ? how easily can i ●pare them ? ] silver will be cast by , if it ●e set in competition , with gold. the company of common acquaintance may be acceptable , till better and greater come : and then they must give place . men that are taken up with the pleasing entertainment of christ within them , can scarce afford any more then a transient salutation or observance to those earthly things that are the felicity of the carnal mind , and take up its desires , endeavours and delight ; when the soul is tempted to turn from christ , to those deceiving vanities that promise him more content and pleasure , the comfortable thoughts of the love of 〈◊〉 and his abode within us , and our 〈◊〉 with him , do sensibly scatter and 〈◊〉 such temptations . the presence of 〈◊〉 the great reconciler , doth reconcile 〈◊〉 our selves , and make us willing to be 〈◊〉 at home . he that is out of love with 〈◊〉 company that he hath at home , is 〈◊〉 drawn to go abroad : but who can 〈◊〉 to be much abroad , that knoweth of 〈◊〉 guest as christ at home ? we shall say peter , joh. . , . [ lord , to whom 〈◊〉 we goe ? thou hast the words of eternal 〈◊〉 and we believe and are sure thou ar● 〈◊〉 christ the son of the living god. ] an● matth. . . when he saw him in a 〈◊〉 his glory [ master it is good for us to 〈◊〉 here . ] and if the riches of the world 〈◊〉 offered to draw a soul from christ , that 〈◊〉 the knowledge of his special love and 〈◊〉 sence , the tempter would have no 〈◊〉 entertainment then simon magus had 〈◊〉 peter , act. . . their money perish 〈◊〉 them that think christ and his graces 〈◊〉 no better then money . . how easie and sweet would all 〈◊〉 service be to you , if you were assured 〈◊〉 christ abideth in you ? what delightful 〈◊〉 〈◊〉 might you have in prayer , when you ●now that christ himself speaks for you ! not 〈◊〉 if the father himself were unwilling to ●o us good , but that he will do it in the 〈◊〉 and for the sake and merits of his son : ●hich is the meaning of christ in those ●ords which seem to deny his intercession , ●oh . . . [ at that day ye shall ask in ●●y name ; and i say not unto you , that i will ●ay the father for you : for the father ●imself loveth you , because ye have loved 〈◊〉 , &c. ] i appeal to your own hearts , christians , whether you would not be much ●ore willing and ready to pray ? and whe●her prayer would not be a swe●ter employment to you , if you were sure of christs ●bode within you , and intercession for you , ●nd consequently that all your prayers are graciously accepted of the lord ! you ●ould not then desire the vain society of ●mpty persons ▪ nor seek for recreation in ●heir insipid , frothy , insignificant discourse . the opening of your heart to your hea●enly father , and pleading the merits of ●●rson , in your believing petitions for his ●aving benefits , would be a more contenting ●ind of pleasure to you . now sweet would meditation be to you , ●f you could still think on christ and all the riches of his kingdom as your own ? coul● you look up to heaven , and say wit● grounded confidence , it is mine , and th●● i must abide and reign for ever ! could yo● think of the heavenly host as those that 〈◊〉 be your own companions , and of their 〈◊〉 employment as that which must be your 〈◊〉 for ever , it would make the ascent of yo●● minds to be more frequent , and meditati●● to be a more pleasant work : were you 〈◊〉 assured of your special interest in god , 〈◊〉 that all his attributes are by his love an● covenant engaged for your happiness , expe●rience would make you say , [ in the mul●●●tude of my thoughts within me , thy comfo●● do delight my soul , psal . . . [ i 〈◊〉 sing unto the lord as long as i live : i 〈◊〉 sing praise to my god while i have my being ▪ my meditation of him shall be sweet 〈◊〉 will be glad in the lord , psal . . , ● ▪ could you say with full assurance that 〈◊〉 are the children of the promises , and 〈◊〉 they are all your own , how sweet would 〈◊〉 reading and meditation on the holy script●●● be to you ! how dearly would you 〈◊〉 the word ! what a treasure would y●● judge it ! your delight would be then in 〈◊〉 law of the lord ; and you would medita●●●● in it day and night , psal . . . to find 〈◊〉 grounds of faith and hope , and riches of consolation in every page , and assuredly to say , all this is mine , would make you bet●er understand why david did indite all the . psalm in high commendations of the word of god , and would make you join in his affectionate expressions , psal . . , , . o how i love thy law ! it is my meditation all the day : thou through thy commandments hast made me wiser then mine enemies , for it is ever with me . sermons also would be much sweeter to ●ou , when you could confidently take ●ome the consolatory part , and use our ministry as a help to your faith , and hope , and ●oy ; whereas your doubts and fears lest you are still unregenerate , will turn all that you ●ear , or read , or meditate on , into food and fuel for themselves to work upon ; and you will gather up all that tends to your disquietment , and say , it is your part ; and cast away all that rendeth to your consolation , and say , it belongeth not to you : and the most comforting passages of the word will be turned into your discomfort : and the promises will seem to you as none , while you imagine that they are none of yours ; and the loss of your peace and comfort will not be the worst : but this will increase your backwardness to duty ▪ 〈◊〉 when your delight in the worship of god 〈◊〉 gone , your inclination to it will abate , an● it will seem a burden to you , and be as 〈◊〉 to the stomacks of the sick , that with th● carefullest preparation and much 〈◊〉 can hardly be brought to get it down ▪ 〈◊〉 can bear but little and that which is suited 〈◊〉 their diseased appetites . the same i may say of the sacrament● 〈◊〉 the lords supper . how sweet will i● 〈◊〉 to you , if you are assured that the 〈◊〉 christ that is there represented as bro●●● and bleeding for your sins , doth dwell 〈◊〉 in you by his spirit ! what wellcome en●●●●tainment would you expect and find , if y●● knew that you brought the feast and 〈◊〉 master of the feast with you in your 〈◊〉 and had there entirely entertained 〈◊〉 with whom you expect communion in 〈◊〉 sacrament ! how boldly and comfort●●● would your hungry souls then feed 〈◊〉 him ! with what refreshing acts of 〈◊〉 would you there take the sealed 〈◊〉 and pardon of your sins ! whereas 〈◊〉 you come in fear● and doubting , and 〈◊〉 take the body and blood of christ in 〈◊〉 representations , with yo●● hand and mo●●● while you know not whether you 〈◊〉 〈◊〉 with the heart , and whether you have ●●y special interest in him , o what a damp 〈◊〉 casteth on the soul ! how it stifleth its ●●pes and joys , and turneth the sacrament ●hich is appointed for their comfort , into ●●eir greater trouble ! it hath many a time ●●ieved me to observe that no ordinance ●●th cast many upright souls into greater ●erplexities , and discouragements , and ●●stresses , then the lords supper ; because ●●ey come to it with double reverence , and 〈◊〉 the doubtings of their title , and questi●ning their preparedness , and by their fears of eating and drinking unworthily , their ●●uls are utterly discomposed with perplex●●g passions , and turned from the pleasant ●●●rcise of faith , and the delighful enter●ourse that they should have with god ; and ●●ey are distempered and put out of relish 〈◊〉 all the sweetness of the gospel : and 〈◊〉 they are frightened from the sacrament by such sad experiences , and dare 〈◊〉 thither no more , for fear of eating ●udgement to themselves . and should ●o● christians labour to remove the cause of such miserable distracting fears , that so much wrong both christ and them , and 〈◊〉 recover their well-grounded peace and comfort ! . your love to god , which is 〈◊〉 heart and life of the new creature , 〈◊〉 so much depend upon your knowledge of 〈◊〉 love to you , as should make you much 〈◊〉 desirous of such a knowledge . love is 〈◊〉 end of faith ; and faith the way to 〈◊〉 so much of love as is in every duty , 〈◊〉 much holiness is in it , and no more . i● is the sum of the commandments . 〈◊〉 the fulfilling of the law , rom. ▪ ● mat. . . mark. . . though god 〈◊〉 us first , as purposing our good , 〈◊〉 we loved him , joh. . . . and 〈◊〉 therefore love him , because he first 〈◊〉 us , v. . yet doth he love us by comp●●●cency and acceptance , because we love 〈◊〉 father and the son : joh. . . [ 〈◊〉 the father himself loveth you , because 〈…〉 loved me , and have believed that i came 〈◊〉 from god. ] and what will more effect●●● kindle in you the fervent love of chr●●● then to know that he loveth you , and 〈◊〉 in you ? all this is exprest by 〈◊〉 himself , in joh . . , , . [ at 〈◊〉 day ye shall know that i am in my faith ▪ and you in me , and i in you : he that 〈◊〉 my commandments and keepeth them , he 〈◊〉 that loveth me ; and he that loveth me , 〈◊〉 be loved of my father , and i will love 〈◊〉 and will manifest my self unto him — if a man love me , he will keep my word , and my father will love him , and we will come unto him , and make our abode with him . ] cor. . . if any man love god , the same is known of him . ] with a knowledge of special love and approbation . this is no disparagement to faith , whose nature and use is to work by love , gal. . . what a man loveth , such he is . the love is the man. our love is judged by our life , as the cause by the effect : but the life is judged by the love , as the fruits by the tree , the effects by the cause : [ mores au●em nostri non ex eo ; quod quisque novit , sed ex eo quod diligit , dijudicari solentin●● faci●●t bonos vel malos mores , nisi boni vel mali amores . ] saith augustine ; that is [ our manners are not used to be judged of according to that which every man knoweth , but according to that which he loveth : it is only good or evil love , that maketh good or evil manners . ] if plato could say ( as augustine citeth him , lib. . de civit. dei ) hoc est philosophari , scilicet deum amare : to be a philosopher , is to love god. ] much more should we say , hoc est christianum agere , this is the doctrine and the work of a christian , even the love of god. indeed it is the work of the redeemer , to recover the heart of man to god , and to bring us to love him by representing him to us as the most amiable suitable object of our love : and the perfection of love , is heaven it self . [ o jugum sancti amoris , ( inq . bernard . ) quam dulciter capis , gloriose laqueas , suaviter premis , delectanter oneras , fortiter stringis , prudenter erudis ! ] that is [ the yoak of holy love , o how sweetly dost thou surprize ? how gloriously dost thou inthrall ? how plesantly dost thou press ? how delightfully dost thou load ? how strongly dost thou bind ? how prudently dost thou instruct ? ] [ o faelix amor ex quo oritur strenuitas morum , puritas affectionum , subtilitas intellectuum , desideriorum sanctitas , operum claritas , virtutum faecunditas , meritorum dignitas , praemiorum sublimitas ] [ o happy love , from which ariseth the strength of manners , the purity of affections , the subtilty of intellects , the sanctity of desires , the excellency of works , the fruitfulness of vertues , the dignity of deserts the sublimity of the reward ! ] i appeal to your own consciences christians ; would you not think it a foretaste of heaven upon earth , if you could but love god as much as you desire ? would any kind of life that you can imagine , be so desirable and delightful to you ! would any thing be more acceptable unto god! and on the contrary , a soul without the love of god , is worse then a corpse without a soul . if any man love not the lord jesus christ , let him be anathama maranatha , cor. . . and do i need to tell you what a powerful incentive it is to love , to know that you are beloved ? it will make christ much more dear to you , to know how dear you are to him . what is said of affective love in us , may partly be said of attractive love in christ . eccles . . . many waters cannot quench love , neither can the floods drown it : no riches can purchase what it can attract ; when you find that he hath you as a seal upon his arm and heart , v. . and that you are dear to him as the apple of his eye ; what holy flames will this kindle in your breast ! if it be almost impossible with your equals upon earth not to love them that love you ( which christ telleth you that even publicans will do , matth. . . ) how much more should the love of christ constrain us abundantly to love him , when being infinitely above us , his love descendeth , that ours may ascend ! his love puts forth the hand from heaven , to fetch us up . o christians , you little know how satan wrongeth you , by drawing you to deny , or doubt of the special love of god. how can you love him that you apprehend to be your enemie , and to intend your ruine ? doubtless not so easily as if you know him to be your friend . in reason is there any likelier way to draw you to hate god , then to draw you to believe that he hateth you ? can your thoughts be pleasant of him ? or your speeches of him sweet ? or can you attend him , or draw near him with delight , while you think he hateth you , and hath decreed your damnation ? you may fear him , as he is a terrible avenger ; and you may confess his judgements to be just : but can you amicably embrace the consuming fire and love to dwell with the everlasting burnings ! o therefore as ever you would have the love of god to animate , and sanctifie , and delight your souls , study the greatness of his love to you , and labour with all possible speed and diligence , to find that christ by his spirit is within you . it is the whole work of sanctification that satan would destroy or weaken by your doubts : and it is the whole work of sanctification that by love would be promoted , if you knew your interest in the love of christ . . it is the knowledge of christ , dwelling in you , and so of the special love of god , that must acquaint you with a life of holy thankfulness and prase . these highest and most acceptable duties , will be out of your reach if satan can hide from you that mercy which must be the chiefest matter of your thanksgiving . will that soul be in tune for the high praises of the lord , that thinks he meaneth to use him as an enemy ? can you look for any cheerful thanksgiving from him that looks to lie in hell ? will he not rather cry with david , psal . . . [ in death there is no remembrance of thee : in the grave who shall give thee thanks ? psal . . . what profit is there in my blood , when i go down to the pit ? shall the dust praise thee ? shall it declare thy truth ? ] shall the damned praise thee , or shall they give thee thanks that must be scorched with the flames of thine indignation ? can you expect that joy should be in their hearts , or cheerfulness in their countenances , or praises in their mouths , that think they are reprobated to the fire of hell ? undoubtedly satan is not ignorant , that this is the way to deprive god of the service which is most acceptable to him , and you of the pleasures of so sweet a life . and therefore he that envyeth both , will do his worst to damp your spirits , and breed uncomfortable doubts and fears , and wrongful suspitions in your minds . whereas the knowledge of your interest in christ , would be a continual storehouse of thanksgiving and praise , and teach your hearts as well as your tongues , to say with david , [ blessed is the man whose transgression is forgiven , whose sin is covered ; blessed is the man unto whom the lord imputeth not iniquity , and in whose spirit there is no guile . — be glad in the lord , and rejoyce ye righteous , and shout for joy all ye that are upright in heart . ] psal . . , , . bless the lord o my soul , and all that is within me bless his holy name : bless the lord o my soul , and forget not all his benefits : who forgiveth all thine iniquities , who healeth all thy diseases : who redeemeth thy life from destruction , and crowneth thee with loving-kindness and tender mercies , psal . . , , , . ] o lord , my god , i cried unto thee , and thou hast healed me : o lord thou hast brought up my soul from the grave ; thou hast kept me alive that i should not go down to the pit ; sing unto the lord , o ye saints of his , and give thanks at the remembrance of his holiness : for his anger endureth but for a moment : in his favour is life , psal . . , , , . thanksgiving would be the very pulse and breath of your assurance of christ dwelling in you . you would say with paul , eph. . , . blessed be the god and father of our lord jesus christ , who hath blessed us with all spiritual blessings in celestials in christ : according as he hath chosen us in him before the foundation of the world , that we should be holy and blameless before him in love : having predestinated us to the adoption of children by jesus christ to himself according to the good pleasure of his will , to the praise of the glory of his grace , wherein he hath made us accepted in the beloved ; in whom we have redemption through his blood , the remission of sins , according to the riches of his grace , wherein he hath abounded toward us , &c. ] thus faith and assurance , as they have an unspeakable store to work upon , so it is natural to them to expatiate in the praise of our redeemer , and to delight in amplifications and commemorations of the ways of grace . just so doth peter begin his first epistle [ blessed be the god and father of our lord jesus christ , which according to his abundant mercy hath begotten us again unto a lively hope , by the resurrection of jesus christ from the dead , to an inheritance incorruptible , undefiled , that fadeth not away , reserved in heaven for you who are kept by the power of go● through faith unto salvation , ready to be revealed in the last time , wherein ye greatly rejoyce , &c. no wonder if the heirs of heaven be inclined to the language and the work of heaven . i think there are few of you that would not rejoice , and by your speech , and countenance express your joy , if you had assurance but of the dignities and dominions of this world . and can he choose but express his joy and thankfulness , that hath assurance of the crown of life ? what fragrant thoughts should possess that mind that knoweth it self to be possessed by the spirit of the living god! how thankfull will he be that knows he hath christ and heaven to be thankfull for ! what sweet delights should fill up the hours of that mans life , that knows the son of god liveth in him , and that he shall live in joy with christ for ever ! how gladly will he be exercised in the praises of his creator , redeemer and sanctifier , that knows it must be his work for ever ? no wonder if this joy be a stranger to their hearts , that are strangers to christ , or strangers to their interest in his love : no wonder if they have no hearts for these celestial works , that have no part in the celestial inheritance , or that know not that they have any part therein . how can they joyfully give thanks for that which they know not that they have or ever shall have , or have any probability to attain ! but to that man that is assured of christ within him , heaven and earth and all their store do offer themselves as the matter of his thanks , and do furnish him with provisions to feed his praises . what a shame is it that an assured heir of heaven should be scant and barren in comfort to himself , or in thanks and praise to jesus christ , when he hath so full a heap of love and mercy to fetch his motives from , and hath two worlds to furnish him with the preciousest materials ; and hath no less then infinite goodness even god himself , to be the subject of his praise ! [ o give thanks unto the lord , for he is good : because his mercy endureth for ever : ( what ever others do ) let israel say , let the house of aaron say , let them that fear the lord say that his mercy endureth for ever , psal . . , , , . the knowledge of our interest sitteth us for his praise . [ psal . . . [ thou art my god , and i will praise thee : thou art 〈◊〉 god , i will exalt thee . ] psal . . , [ o lord , truly i am thy servant , i am th● servant , and the son of thine handmaid thou hast ●●●sed my bonds ; i will offer 〈◊〉 thee the sacrifice of thanksgiving , and wi●● call upon the name of the lord ? ] his prais● is for [ the congregation of his saint● psal . . , . let israel rejoyce in him th●● made him ; let the children of zion be joy●ful in their king ] psal . . , ▪ [ let them praise the name of the lord ▪ for his name alone is excellent : his glory i● above the earth and heaven . he also exalteth the horn of his people ; the praise of all his saints , even of the children of israel , 〈◊〉 people near unto him . ] psal . . . i will also cloath his priests with salvation , and his saints shall shout aloud for joy ] praise is a work so proper for the saints , and thanksgiving must be fed with the knowledge of your mercies , that satan well knoweth , what he shall get by it , and what you will lose , if he can but hide your mercies from you . the height of his malice is against the lord , and the next is against you : and how can he shew it more then by drawing you to rob god of his thanks and praise , when he hath blessed and enriched you with the chiefest of his mercies ! labour therefore christians to know that you have that grace that may be the matter and cause of so sweet and acceptable an employment as the praises of your lord. . moreover , you should consider that without the knowledge of your interest in christ , you cannot live to the honour of your redeemer , in such a measure as the gospel doth require . the excellency of gospel mercies will be veiled and obscured by you , and will not be revealed and honoured by your lives . your low and poor dejected spirits , will be a dishonour to the faith and hope of the saints , and to the glorious inheritance of which you have so full a prospect in the promises . if you take the son of a prince in his infancy , and educate him as the son of a plowman , he will not live to the honour of his birth , which he is not acquainted with . the heirs of heaven that know not themselves to be such , may live like the heirs of heaven as to uprightness and humility ; but not in the triumphant joy , nor in the couragious boldness , which becometh a believer . what an injury and dishonour is to our redeemer , that when he hath done and suffered so much to make us happy , we should walk as heavily as he had done nothing for us at all ! an● when he hath so fully secured us of eve●●lasting happiness , and told us of it so e●●presly that our joy may be full , we shou●● live as if the gospel were not the gospel , 〈◊〉 such things had never been promised or r●●vealed ! when heaven is the object , a●● the promise of god is the groundwork 〈◊〉 our faith , we should live above all earth●● things , as having the honours and pleasure of the world under our feet , accountin● all as loss and dung for the excellency of 〈◊〉 knowledge of jesus christ , phil. . . who● we should love though we have not seen him in whom though now we see him not , yet b●●lieving we should rejoyce with joy unspeaka●ble and full of glory ; as those that 〈◊〉 receive the end of their faith , the salvation o● our souls ] pet. . , . and how ca● we do this , if we are still questioning the love of christ , or our interes● in it ! believers should with undaunted resolution charge through the armies of temptation , and conquer difficulties , and suffer for the name of christ with joy ; accounting it a bessed thing to be persecuted 〈◊〉 righteousness sake , because that theirs i● the kingdom of heaven : because of the greatness of the reward , they should rejoyce and be exceeding glad , matth. . , . and how can they do this , that believe not that the reward and kingdom will be theirs ! the joys of faith , and confidence on the promise and strength of christ , should overcome all inordinate fears of man , [ for he hath said , i will never fail thee nor forsake thee . so that we may boldly say , the lord is my helper , and i wi●l not fear what man shall do unto me , heb. . . . and how can we do this , while we are questioning our part in the christ and promise that we should thus boldly trust upon ! . lastly consider , that the knowledge of your part in christ , may make all sufferings easie to you . you will be so much satisfied in god your portion , as will abate the desires , and drown the joys and sorrows of the world . you will judge the sufferings of this present time unw●rthy to be compared to the glory , that shall be revealed in us . rom. . . you will choose rather to suffer affliction with the people of god ▪ then to enjoy the pleasures of sin for a season ; esteeming the reproach of christ greater riches then the treasures of the world , as having respect to the recompence of re●ward , heb. . , . all this must b● done , and will be done by true believers that have an assurance of their own since●rity ; they must and will forsake all and take up the cross and follow christ , in hop● of a reward in heaven , as it is offered the● in the gospel , when they know their specia● interest in it . for these are christs term● which he imposeth on all that will be hi● disciples , luk. . . & . , , . but you may certainly perceive that i● will be much more easie to part with all , and undergoe and do all this , wen we have the great encouragement of our assured inetrest , then when we have no more but the common offer . to instance in some particulars . . do you live where serious godliness is derided , and you cannot obey the word of god , and seek first the kingdom of god , and its righteousness , without being made the common scorn , and the daily jeast and by-word of the company ? let it be so ▪ if you know that you have christ within you , and are secured of the everlasting joys , will you feel , will you regard such things as these ● shall the jeast of a distracted miserable fool , abate the joy of your ●ssured happiness ? princes and noblemen ●ill not forsake their dominions or lord-ships , nor cast away the esteem and ●omfort of all they have , because the poor ●o ordinarily reproach them as proud , ●●merciful oppressors . they think they may bear the words of the miserable , while ●hey have the the pleasure of prospe - and shall not we give losers leave to ●alke ? we will not be mockt out of the comfort of our health or wealth , our habita●ions or our friends : and shall we be mockt ●ut of the comfort of christ and of the presence of the comforter himself ! if they that go naked deride you for having cloaths ; and they that are out of doors in the cold and rain , deride you that are warm and dry withthin ; or they that are sick deride you for being well , this will but make you more sensible of your felicity , and pitty them that have added such folly to their wants ; so will it increase the sense of your felicity , to find that you are possessed of so unspeakable a mercy , which others have not so far tasted of as to know its worth . if you have the feast , you may bear the words of fa●ished unhappy souls , that speak against it because they taste it not : if you are in your fathers arms , you may bear the scorns of such as stand without the door . if you have the contradictions a●● opposition of the ignorant or malicious , spe●●●ing evil of things they know not , and pe●●swading you from the ways of righteo●●●ness , how easily may all this be born wh●● you have christ within you to strengthene●● encourage you ! had you but his examp●● before you ; who is the author and finisher 〈◊〉 your faith , who for the joy that was set b●fore him endured the cross , despising 〈◊〉 shame , and endured such contradiction of sin●ners against himself ; it should keep you from being weary and fainting in your minds heb. . , . but when you have 〈◊〉 presence , his spirit , and his help , how muc● should it corroborate and confirm you ! . how easily may you bear the slander of your own or the gospels enemies , as lon● as you are sure of your interest in christ ▪ how easily may you suffer them to call yo● by their own names , pestilent fellows 〈◊〉 movers of sedition among the people , ringlead●ers of a sect , prophaners of the temple , as 〈◊〉 was called , act. . , . as long as you have christ within you , that was called beelzebub for you sakes , matth. ▪ your judge that must finally decide the case ▪ is your dearest friend , and dwelleth in you 〈◊〉 it is he that will justifie you ; who is he that condemneth you ? rom. . , . his approbation is your life and comfort . how inconsiderable is it as to your own felicity , what mortal worms shall say or think of you ? what if they call you all that is naught , and stain your names ▪ and obscure your innocency , and make others believe the falsest accusations , that satan can use their tongues to utter of you ? you have enough against all this within you : what if you go for hypocrites , or factious , or what malignity can call you , until the day of judgement ? as long as you have so good security of being then fully cleared of all , and your righteousness vindicated by your judge ; how easily may you now bear the slanders of men , that prove themselves wicked , by falsly affirming it of you ? you can endure to be called poor , so you be not poor ; and to be called sick as long as you are well . and you may well endure to be called proud , while you are humble ; and factious , while you are the lovers of vnity and peace ; or hypocrites , while you are sincere . how boldly may you say with the prophet , isaiah . , , . [ the lord god will help me : therefore shall i not be confounded : therefore have i set my face like a flint , and i know that i shall not be ashamed : he is near that justifieth me ; who will contend with me ? let us stand together : who is mine adversary ? let him come near to me : behold the lord god will help me ; who is he that shall condemn me ? lo , they shall all wax old as a garment : the moth shall eat them up . ] had you but pauls assurance and experience of christ dwelling in you , you might imitate him in a holy contempt of all the slanders and revilings of the world , cor. . , , , , . [ for i think that god hath set forth us the apostles last , as it were men appointed to death : for we are made a spectacle to the world , and to angels , and to men : we are fools for christs sake , but ye are wise in christ : we are weak , but ye are strong : ye are honourable , but we are despised : even unto this present hour , we both hunger , and thirst , and are naked , and are buffetted , and have no certain dwelling place ; and labour working with our own hands : being reviled , we bless ; being persecuted , we suffer it : being defamed , we intreate : we are made as the filth of the world , and are the off-scouring of all things unto this day . ] thus may we do and suffer all things through christ that strengtheneth us , phil. . . what matter is it what men call us , if god call us his children , and friends , and christ be not ashamed to call us brethren ? with us ●t will be a very small thing to be judged of man , while we know the lord that must judge 〈◊〉 , is on our side , cor. . , . it lyeth not ●n our hands to justifie our selves : it is christ that hath undertaken to answer for ●s ; and made it the work of his office to ●ustifie us : and to him we may boldly and ●omfortably leave it : and let all the accusers ●repare their charge , and deal with him , ●nd do their worst . . how easily may you bear imprisonment , banishment , or other persecution , as ●ong as you are assured of the love of christ ? can you fear to dwell where christ ●wells with you ? if he will go with you ●hrough fire and water , what need you fear ? ●hose owning appropriating words , will make us venture upon the greatest perils [ fear not , for i have redeemed thee ; i have ●alled thee by thy name , thou art mine : when ●hou passest through the waters , i will be with ●hee ; and through the rivers , they shall not ●verflow thee : when thou walkest through the ●ire , thou shalt not be burnt — for i am the lord thy god , the holy one of israel , thy saviour . ] who would not with peter cast ●imself into the sea , or walk with confidence upon the waters , if christ be there and call us to him ? matth. . , . john . . the eleventh chapter to the hebrews doth recapitulate the victories of faith , and shew us what the hope of unseen things can cause believers patiently to undergo . how cheerfully will he endure the foulest way , that is assured to come safe to such a home ? what will a man stick at that knows he is following christ to heaven ; and knoweth that he shall reign with him , when he hath suffered with him ? tim. . . who wil● refuse blood letting , that is assured before-hand that it shall procure his health ? he is unworthy of christ , and of salvation , that thinks any thing in the world too good to lose for them , matth. . . what matter is it whether death find us in honour or dishonour , in our own countrey or in another , at liberty or in prison , so we are sure it find us not in a state of death . who would not rather pass to glory by as straight a way as john baptist , stephen , or other martyr● did , then with their persecutors to prosper in the way to misery ? who can for shame repine at the loss of temporal commodities , that is secured of the eternal joyes ? if assurance of the love of god , would not embolden you to patient suffering , and to lay down life and all for christ , what do you think should ever do it ? but when you are afraid lest death will turn you into hell , what wonder if you timerously draw back ? when you know not whether ever you shall have any better , no wonder if you are loth to part with the seeming happiness which you have . those doubts and fears enfeeble the soul , and spoil you of that valour that becomes a souldier of christ . . all personal crosses in your estates , your families , your friends , your health , will be easily born , if you are once assured of your salvation . to a man that is passing into heaven , all these are almost inconsiderable things . what is lazarus the worse now for h●s sores or rags ? or what is the rich man the better for his sumptuonus attire and fare ? luke . whether you be poor or rich , sick or sound , whether you are used kindly or unkindly in the world , are questions of so small importance , that you are not much concerned in the answer of them : but whether you have christ within you , or be reprobates ; whether you are the heirs of the promise , or are under the curse , are questions of everlasting consequence . . lastly , you may comfortably receive the sentence of death , when once you are assured of the life of grace , and that you have escaped everlasting death . though nature will be still averse to a dissolution , yet faith will make you cheerfully submit , desiring to depart and be with christ , as the best condition for you , phil. . . when you know that if the earthly house of this tabernacle were dissolved , you have a building of god , an house not made with hands , eternal in the heavens ; you will then groan earnestly , desiring to be cloathed upon with your house which is from heaven : not to be uncloathed , ( for the union of soul and body , is the constitution of the man , which nature cannot but desire ) but to be cloathed upon , that mortality might be swallowed up of life : this god doth work you for , who giveth you the earnest of the spirit ; therefore as men that know while you are at home in the body , you are absent from the lord , and that walk by faith , and not by sight , you would be alwaies confident , and willing rather to be absent from the body , and present with the lord , cor. . , , , , , ▪ . though it be troublesom to remove your dwelling , yet you would not stick upon the trouble , if you were sure to change a cottage for a court : nor would you refuse to cross the seas , to change a prison for a kingdom . the holy desires of believers , do prepare them for a safe death ; but it is the assurance of their future happiness , or the believing expectation of it , that must prepare them for a death that is safe and comfortable . the death of the presumptuous may be quiet , but not safe : the death of doubting troubled believers may be safe , but not quiet : the death of the ungodly , that have awakened undeceived consciences , is neither safe nor quiet : but the death of strong belivers that have attained assurance , is both . and he that findeth christ within him , may know that when he dyeth , he shall be with christ : his dwelling in us by faith , by love , and by his spirit , is a pledge that we shall dwell with him . christ within us , will certainly carry us unto christ above us . let socinians question the happiness of such departed souls , or doubt whether they be in heaven before the resurrection ; i am sure that they are with christ , as the fore-cited places shew , cor. . , . and phil. . . and many other : we are following him , that when he had conquered death , and went before us , did send that message to his doubting troubled disciples , ( which is to me so full of sweetness , that me thinks i can scarce too oft recite it ) john . . [ go to my brethren , and say unto them , i ascend unto my father and your father , and to my god and to your god. ] o piercing , melting words , which methinks do write themselves upon my heart , when ever i read them with attention and consideration ! know once that you are his brethren , and that his father is your father , and his god is your god , and that he is ascended and glorified in your nature ; and then how can you be unwilling to be dismissed from the bondage of this flesh , and be with christ ! for in his fathers house are many mansions : and he is gone before to prepare a place for us : and will come again and receive us unto himself , that where he is , there we may be also , john . , . and that this is his will for all his servants , he hath declared in that comfortable promise , ( which also i have found so full of sweetness , that i value it above all the riches of the world ) john . . [ if any man serve me , let him follow me ; and where i am , there shall also my servant be : if any man serve me , him will my father honour ] the spirit of christ within you , is the earnest of all this : be assured of your faith , and hope , and love , and you may be assured to possess the good believed and hoped for and loved . the incorruptible seed , which liveth and abideth for ever , of which you are new born ( pe● . . . ) doth tend to the incorruptible crown ( pet. . . ) even the crown of righteousness which the righteous judge will give to all that love his appearing , tim. . . and so shall we ever be with the lord , as the apostle comfortably speaks , thes . . . and seasonably annexeth the use of such a cordial , vers . . [ wherefore comfort one another with these words . ] whether we are to die by the decay of nature , or by the storm of any violent disease , or by the hand of persecutros or any other instruments of satan , the difference is small : they are but several ways of landing at the shore of happiness , which we were making towards , through all the duties and difficulties of our lives . may we by any death be sent to christ , let them domine●r a while that stay behind , and are conquerors and happy in their dream : we shall neither miss nor desire their felicity . may i die assured of the love of god , how little regardable is it whether i be poor or rich till then ? or in what manner death shall do its execution ? and how little cause have blessed souls , to envie them that are left on earth , in a quiet and prosperous passage to damnation ? and what an ease and pleasure is this to a mans mind through all his life , to be able with well-grounded comfort , to think of death ? what cares can vex him that hath secured hi● everlasting state ? what losses should afflict him that is sure he shall not lose his soul , and is sure to gain eternal life ? what fears should disquiet him that is sure to escape the wrath of god ? what wants should trouble him that knoweth he is an heir of heaven ? why should the indignation or threatnings of man , be any temptation to turn him out of the way of duty , or dismay his mind , who knoweth that they can but kill the body , and dismiss the soul into his blessed presence , whom it loveth and laboureth and longs to see ? what should inordinately grieve that man that is certain of eternal joy ? what else should he thirst for , that hath in him the well of living waters springing up to everlasting life ? joh. . . and what should deprive that man of comfort , that knoweth he hath the comforter within him , and shall be for ever comforted with his masters joy ? and what should break the peace and patience of him that is assured of everlasting rest ? if the assurance of a happy death cannot make it welcome , and cannot make affliction easie , and fill our lives with the joyes of hope , i know not what can do it . but alas for those poor souls that know not whither death will send them , or at least have not good grounds of hope , what wonder if through the fear of death they be all their life time subject unto bondage ! heb. . . methinks in the midst of their wealth and pleasure , they should not be so stupid as to forget the millions that are gone before them , that lately were as jovial and secure as they ; and how short their dreaming feast will be ; methinks all the beauty of their fleshly idols , should be blasted with those nipping frosts and storms , that in their serious forethoughts , come in upon them , from the black and dreadful regions of death ! methinks at any time it should damp their mirth , and allay the ebullition of their phrenetick blood , to remember [ for all this i must die ] and it may be this night , that the fool must deliver up his soul ; and then whose shall those things be which he hath provided ! luk. . , . then who shall be the lord , and who the knight or gentleman ? and who shall wear the gay attire ? and who shall domineer , and say , our will shall be done , an● thus we will have it ? then where is th● pleasure of lust , and merry company , an● meat drink and sports ? methinks , solo●mons memento , eccles . . . should brin● them to themselves [ rejoyce o young ma● in thy youth , and let thy heart chear thee i● the days of thy youth , and walk in the way● of thy heart , and in the sight of thine eyes 〈◊〉 but know thou that for all these things , go● will bring thee into judgement ] and as th● sound of these words [ i must shortly die ] methinks , should be always in your ears so in reason , the question [ whether must i then go ] should be always a● it were before your eyes , till your soul● have received a satisfactory answer to it ▪ o what an amazing dreadful thing it is ▪ when an unsanctified unprepared soul must say [ i must depart from earth , but i know not whither ! i know not whether unto heaven or hell ; here i am now , but where must i be for ever ! ] when men believe that their next habitation must be everlasting , methinks , the question [ whether must i goe ] should be day and night upon their minds , till they can say upon good grounds , [ i shall go to the blessed presence of the lord : ] o had you but the hearts of men within you , methinks the sense of this one question , [ whither must i go when i leave ●he flesh ? ] should so possess you , that it should give your souls no rest , till you were ●ble to say , [ we shall be with christ , because he dwelleth in us here , and hath sealed us and given us the earnest of his spirit : or at least , till you have good hopes of this , and have done your best to make it sure . and thus i have told you of how great importance it is to believers , to attain assurance of the love of god , and to know that christ abideth in them . and now i think you will confess , i have proved the necessity of self-knowledge , both to the unregenerate , and the regenerate , though in several degrees : and having opened the disease , and shewed you the need of a remedy , i am next to direct you in the application for the cure . i doubt not but there are many of the hearers that by this time , are desirous to be instructed , how this self knowledge may be attained : for whose satsfaction , and for the reducing of all that hath been spoken into practise , i shall next acquaint you with the hinderances of self-knowledge ( the removing of them being not the least point in the cure , ) and with the positive directions to be practised for the attainment of it : and because the hinderances and helps are contrary , i shall open both together as we go on . the hinderances of self knowledge are some of them without us , and some within us ; and so must be the helps . i. the external hinderances are these . . the failing of ministers in their part of the work through unskilfulness or unfaithfulness , is a great cause that so many are ignorant of themselves . they are the lights of the world : and if they are ec●lipsed , or put under a bushell ; if they are darkened by the snuff of their own corruptions ; or if they feed not their light by the oile of diligent studies and other endeavours ; or if they will not go ●long with men into the dark and unknown corners of the heart , what wonder if mens hearts remain in darkness , when those ●hat by office are appointed to afford them light , do fail them ? it is not a general dull discourse , or critical observations upon words , or the subtile decision of some nice and curious questions of the schools , ( though these may be useful to their proper ends , ) nor is it a neat and well composed speech about some other distant matters , that is like to acquaint a sinner with himself . how many sermons may we hear ( that to others ends are not unprofitable ) that are levelled at some mark or other , that is very far from the hearers hearts , and therefore are never like to convince them , or prick them , or open and convert them ? and if our congregations were in such a case , as that they needed no closer quickening work , such preaching might be born with and commended : but when so many usually sit before us , that must shortly dye , and are unprepared , and that are condemned by the law of god , and must be pardoned or finally condemned : that must be saved from their sins , that they may be saved from everlasting misery , i think it is time for us to talk to them of such things as most concern them ; and that in such a matter as may most effectually convince awake and change them . when we come to them on their sick-beds , we talk not then to them of distant or impertinent things : o● words , or forms , or parties , or by-opinions , but of the state of their souls , an● their appearing before the lord , and ho● they may be ready , that death may b● both safe and comfortable to them 〈◊〉 ( though a superstitious miserable fellow that knoweth no better things himself , may talk to the sick of beads , and relicts , and o● being on this side or that , for this ceremony or the other , and may think to conjure the unholy spirit out of him , by some affected words of devotions uttered from a graceless senseless heart , or to command him out by papal authority , as if they would charm his soul to heaven , by saying ove● some lifeless forms , and using the gospel 〈◊〉 a spell ; yet ministers indeed that know themselves what faith and what repentance is , and what it is to be regenerate and to be prepared to die , do know that they have other work to do . ) the gospe● offereth men their choice , whether they will have holiness or sin ; and be ruled by christ , or by their fleshly lusts ; and so whether they will have spiritual , or carnal , eternal or transitory joys . and our work is to perswade them to make that choice which will be their happiness if we can prevail , and which eternal joy depends upon : whether we come to them in sickness or in health , this is our business with them . a man that is ready to be drowned , is not at leisure for a song or dance ; and a man that is ready to be damned , methinks should not find himself at leisure to hear a man shew his wit and reading only , if not his folly and malice against a life of holiness ; nor should you think that suitable to such mens case , that doth not evidently tend to save them . but , alas , how often have we heard such sermons , as tend more to diversion than direction , to fill their minds with other matters , and find men something else to think on , lest they should study themselves , and know their misery ! and whereas there may be so much ingenuity in the sinner as to perceive that the discourse of idle tongues , or the reading of a romance is unsuitable to one in his condition ; and therefore will not by such toyes as these , be called off from the consideration of his ways ; a preacher that seems to speak religiously , by a sapeless , dry , impertinent discourse that 's called a sermon , may more plausibly and easily divert him : and has conscience will more quietly suffer him to be taken off the necessary care of his salvation , by something that is like it , and pretends to do the work as well , then by the grosser avocations , or the scorns of fools : and he will more tamely be turned from religion , by something that is called religion , and which he hopes may serve the turn , then by open wickedness , or impious defiance of god and reason . but how oft do we hear applauded sermons , which force us in compassion to mens souls to think [ o what 〈◊〉 all this to the opening a sinners heart unto himself , & shewing him his unregenerate state ? what 's this to the conviction of a self-deluding soul , that is passing unto hell with the confident expectations of heaven ▪ to the opening of mens eyes , and turning them from darkness unto light , and from the power of satan unto god! what 's this to shew men their undone condition , and the absolute necessity of christ and of renewing grace ! what is in this to lead men up from earth to heaven , and to acquaint them with the unseen world , and to help them to the life of faith and love , and to the mortifying and the pardon of their sins ? how little skil have many miserable preachers , in the searching of the heart , and helping men to know themselves , whether christ be in them , or whether they be reprobates ? and how little care and diligence is used by them to call men to the tryal , and help them in the examining and judging of themselves , as if it were a work of no necessity ! they have healed also the hurt of the daughter of my people slightly , saying peace , peace , when there is no peace , saith the lord , jer. . . and ezek. . , , . because , even because they have seduced my people , saying peace ▪ and there was no peace , and one built up a wall , and lo others dawbed 〈◊〉 with untempered morter , say to them that dawb it with untempered morter that it shall fall : there shall be an overflowing showre , and ye o great hailstones , shall fall , and a stormy wind shall rend it : lo when the wall is faln , shall it not be said unto you , where is the dawbing wherewith ye dawbed it ? ] it is a plain and terrible passage , prov. . . he that saith to the wicked , thou art righteous , him shall the people curse ; natives shall abhor him , ] such injustice in a judge or witnesses is odious , that determine but in order to temporal rewards on punishments : ( lev : . . prov. . . & . . ) but in a messenger that professeth to speak to men in the name of god , and in the stead of jesus christ , when the determination hath respect to the consciences of men , and to their endless joy or torment , how odious and horrid a crime must it be esteemed to perswade the wicked that he is righteous , or to speak that which tendeth to perswade him of it though not in open plain expressions ! what perfidious dealing is this against the holy god! what an abuse of our redeemer , that his pretended messengers shall make him seem to judge clean contrary to his holiness , and to his law , and to the judgement which indeed he passeth and will pass on all that live and die unsanctified ! what vile deceit , and cruelty against the souls of men , are such preachers guilty of , that would make them believe that all is well with them , or that their state is safe or tolerable , till they must find it otherwise to their woe ! when diseased souls have but a short and limited time allowed them for their cure , that a man shall come to them , as in the name of their physition , and tell them that they are pretty well , and need not make so much ado about the business , and thus keep them from their only help till it be too late ! what shame , what punishment can be too great for such a wretch ? when the neglect and making light of christ and his salvation , is the common road to hell , heb. . . matth. . . and most men perish because they value not and use not the necessary means of their recovery ; for a man in the name of a minister of the gospel , to cheat them into such undervaluings and neglects , as are like to prove their condemnation : what is this but to play the minister of satan , and to do his work , in the name and garb of a minister of christ ? it is damnable treachery against christ and against the peoples souls to hide their misery when it is your office to reveal it ; and to let people deceive themselves in the matters of salvation , and not to labour diligently to undeceive them ; and to see them live upon presumption and ungrounded hopes , and not to labour with faithful plainess to acquaint them with their need of better hopes . but some go further , and more openly act the part of satan , by reproaching the most faithful servants of the lord , and labouring to bring the people into a conceit that seriousness and carefulness in the matters of god and our salvation , are but hypocrisie and unnecessary strictness : and in their company and converse they put so much countenance on the ungodly , and cast so much secret or open scorn upon those that would live according to the scriptures , as hardeneth multitudes in their impenitency . o dreadful reckoning to these unfaithful shepherds , when they must answer for the ruine of their miserable flocks ! how great will their damnation be , which must be aggravated by the damnation of so many others ! when the question is , how come so many souls to perish ? the answer must be , because they ●et light by christ and holiness which should have saved them : but what made them set light by christ and holiness ? it was their deceitful confidence that they had so much part in christ and holiness , as would suffice to save them , though indeed they were unsanctified strangers unto both . they were not practically acquainted with th●ir necessities . but how came they to continue thus ignorant of themselves till it was too late ? because they had teachers that kept them strange to the nature of true holiness , and did not labour publikely and privately to convince them of their undone condition , and to drive them to christ that by him they might have life . woe to such teachers that ever they were born , that must then be found under the guilt of such perfidiousness & cruelty ! had they ever felt themselves , what is it to be pursued by the law and conscience , and with broken hearts to cast themselves on christ as their only hope and refuge , and what it is to be pardoned , and saved by him from the wrath of god , and what it is to be sanctified and to be sensible of all his love , they would take another course with sinners , and talke of sin , and christ , and holiness at other rates , and not deceive their people with themselves . direct . . my first direction therefore to you is in order to the knowledge of your selves , that if it be possible , you will live under a faithful , soul-searching , skilful pastor , and that you will make use of his publike and personal help , to bring you and keep you in continual acquaintance with your selves . as there is a double use of physicions ; one general , to teach men the common principles of physick , and read them lectures of the nature of diseases , and their causes and remedies ; and the other particular , to apply these common precepts to each individual person as they need ; so is there a double use of ministers of the gospel , one to deliver publikely the common doctrines of christianity concerning mans sin and misery , and the remedy , &c. and the other to help people in the personal application of all this to themselves . and they that take up only with the former , deprive themselves of half the benefit of the ministry . . in publike how skilful and diligent should we be , in opening the hearts of sinners to themselves ! the pulpit is but our candlestick , from which we should diffuse the holy light into all the assembly : not speaking the same things of all that are before us , as if it were our work only to trouble men , or only to comfort them : but as the same light will shew every man the things which he beholdeth in their varieties and differences ; ( we see by the same sun a man to be a man , and a beast to be a beast , and a bird to be a bird ; ) so the same word of truth which we deliver , must be so discovering and discriminating , as to manifest the ungodly to be ungodly , and the carnal to be carnal , the worldling to be a worldling ; the hypocrite to be an hypocrite , and the enemies of holiness to be as they are ; and the sincere to be sincere ; and the renewed soul to be indeed renewed . the same light must shew the excellency of sanctification , and the filthiness of sin : the glory of the image of christ , and the deformity of that spiritual death which is its privation . it must shew the righteous to be more excellent then his neighbour , prov. , . and help men to discern between the righteous and the wicked ; between him that serveth god , and him that serveth him not , mal. . . we must not be like the miserable ungodly preachers , that cannot describe the state of grace with clearness and feelingly , because they never knew it : or that dare not discover the unsanctified lest they detect themselves , nor judge them accordidg to their office , lest they condemn themselves ; and that preach to the ungodly as if all were well with them ; and they dare not awaken the consciences of others , lest they should awaken and affright their own : and therefore are ready to scorn at all distinguishing preachers , and to take the discovery of regeneration to be but the boasting of hypocrisie , as if he that would differ from the most , or did pretend to the special priviledges of the saints , did but as the pharise , thank god that he is not like other men ; or say , stand by , i am more holy then thou : and if these preachers could prove that all men shall be saved that will but say that they are christians , they might then have hope of being saved themselves , wi●hout that serious piety which they so distaste . no wonder therefore i● they preach in the language of corah ▪ numb . ● . . ye take too much upon you● seeing all the congregation are holy , every one of them , and the lord is among them ▪ wherefore then lift you up your selves above the congregation of the lord ! ] but the lord saith [ if thou take forth the precious from the vile , thou shalt be as my mouth : ●●t them return unto thee , but return not thou unto them , ] jer. . . if you love not differencing preaching , make no difference from the true members of christ by your hypocrisie or ungodly living ; be such as they , and we shall not difference you from them . read but the first psalm , and the fifteenth psalm , and the third of john , and the eighth to the romans , and the first epistle of john , and then tell me whether the scripture be not a differencing word , condemning some , and justifying others , and shewing the true state of the difference betwixt them . what is there no difference between the heirs of heaven and hell ? or is the difference no more then that one ●●th the name of a christian , and not the ●her ? or that one had the hap to be born ●here the gospel was received , and chri●●●●nity was the religion of the countrey , 〈◊〉 the other the unhappiness to be born ●here it was not known ? o no , when 〈◊〉 dreadful differencing day is come , men ●●all find that there was another kind of ●●fference , between the way of life and 〈◊〉 death : when many shall say , lord , ●●rd , have we not prophesied in thy name , 〈◊〉 in thy name have cast out devils , and in 〈◊〉 name done many wonderful works ! 〈◊〉 whom christ will profe●s , i nevor knew 〈◊〉 : depart from me ye that work iniquity , ●atth . . , . when many shall come ●●om the east and w●st , and shall sit down ●●th abraham , isaac , and jacob in the ●ingdom of heaven ; but the children 〈◊〉 the kingdom shall be cast out into ●●ter darkness : there shall be weeping 〈◊〉 gnashing of teeth ] matth. . , . ●ha● a difference will appear between those ●●at now converse together , and sit here in 〈◊〉 same seats , between whom the world ●at judgeth by the ●ut side , discerns but ●●tle or no difference ? when those things ●●all be executed that are written in matth. ● , and thes . . o what a difference will then appear ! when of those that we in the same church , the same house , 〈◊〉 same shop , the same bed , one shall be tak● and the other left : and the felicity that 〈◊〉 hid in the seed of grace , shall shine 〈◊〉 to the astonishment of the world , in 〈◊〉 fulness of eternal glory ! i know preachers are ordinarily 〈◊〉 that thus difference between the godly 〈◊〉 ungodly ; the very names of difference 〈◊〉 matter of scorn to guilty souls , because th● imply the matter of their terror . i ha● oft noted this with admiration , in the su●●cess of christs own doctrine upon 〈◊〉 jews , luk. . , , . when he had preached the gospel , as that he had 〈◊〉 testimony of the multitude that wonder at the gracious words that proceeded out his mouth , yet some were cavilling 〈◊〉 believed not , and v. , , . he sai● [ i tell you of a truth , many widows were 〈◊〉 israel in the days of elias , when the hea●● was shut up three years , &c. but 〈◊〉 none of them , was elias sent save unto s●●repta a city of sidon , to a woman that 〈◊〉 a widow : and many lepers were in isra●● in the time of eiizeus the prophet : 〈◊〉 none of them was cleansed saving naam●● the syrian : ] but how was this differenc● 〈◊〉 doctrine of christ entertained , by the 〈◊〉 ? it is said v. . . all they in the ●●agogue when they heard these things , were ●●lled with wrath , and rose up and thrust 〈◊〉 out of the city , and led him to the brow 〈◊〉 the hill whereon their city was built , that ●hey might might cast him down headlong ] ●ead it and consider , what moved these ●●en to so much rage against christ himself or preaching this doctrine , which restrain●d the fruit of the gospel to a few ; and ●●en you will not wonder , if those preach●rs that imitate christ in this , be used no ●etter then their master . but let ministers know that this is their ●uty , to shew every man himself , his deeds , ●nd state as indeed they are : and let christians choose and love such ministers . choose not the glass that makes you fair●st , but which is truest , and representeth you to your selves as god accounteth you , whether he do it with more eloquence or less ; with smoother or with rougher language ; hear him if you may , that will best acquaint you with the truth of your condition , and choose not those that speak not to the heart . . and when you have heard the best , the clearest , the most searching preacher , do not think that now you can do all the rest of work your selves : and that you have further need of help : but make use their more particular personal advic● not needlesly , but in these follow●●● cases . . in case that after your most dilige●● self examination , you are yet at uncertain●● and doubt , whether you are truly sanctifi●● or not . the setling of your states for 〈◊〉 eternity , and the well-grounding of yo●● hopes and comforts , is a matter of su●● unspeakable moment , as that you shou●● not remain in careless , negligent unce●●tainty , while god hath provided you 〈◊〉 further means that may be used for ass●●rance . yea if you were not troubled wi●● doubting , yet if you have opportunity 〈◊〉 opening your evidences to a judicio●● faithful minister or friend , i think it may 〈◊〉 worth your labour , for the confirmation 〈◊〉 the peace and comforts which you ha●● you cannot make too sure of everlastin● happiness . . and not only in the first setling 〈◊〉 your peace , but also when any notabl● assault or dangerous temptation shall af●terward shake it , which you canno● overcome without assistance , it is seaso●●able to betake your selves to the physi●ion . . and also in case of any dangerous ●a●se or declining that hath brought you ●●to a state of darkness . the sick and ●●unded must have help : they are not ●ufficient for themselves . . also in case of any particular corru●tion , or temptation , your particular sinful ●nclinations may ( caute●ously ) be opened to a faithful guide , that by his prudent and lively counsel you may be strengthened . if you say , to what end do ministers preach to me , and why do i hear them opening the natures of grace and of hypocrisie , if i cannot judge of my self by the doctrine which they preach ? i answer , . you may and must judge your selves by the publike common helps , as far as you are able : but a personal applying help , added unto this , is a further advantage . and humility should teach you , not to think better of your understandings then there is cause ; nor to think you are so wise as to need but one help , when god hath provided you two : or that you need but the lesser , when he hath provided you a greater . and doth not your own experience convince you ? do you not find that after the best publi●● preaching you are yet in doubt , and at loss about your spiritual state , and ther●●fore that you have need of further help ? . i further answer you : there is 〈◊〉 great a diversity of particular circumstance in the cases of particular persons , tha● a great deal of help is necessary to most , t● pass a right judgement , when they do un●derstand both the law , and the fact . wi●● you think it enough that you have the statutes of the land , and the law-books to judge of all your own cases by ? or wil● you not think that you have also need o● the counsel of the wisest lawyer ( i● your weightiest cases ) to help you to judge of your cause by the particular application of the law to it ? so in physick ▪ who is so foolish , as to think that by the help of the most learned book , or approved receipts he is able to be his own physicion , without any more particular advice ? you must be long in studying law or physick before you can understand them so well as those that have made them the study and business of their lives . it is not having or reading a book only , or hearing a lecture of them , that can make you as understanding as the masters of the profession ; and also to have all passages at hand that must be observed in the judging of your cause . so is it in matters of the soul . when you have heard much , and understand much , you cannot in modesty think that all the sense of scripture , about those points , is known as exactly to you , as to your most judicious teachers ; and that you are as able at once to see all the passages of the word , and of the fact , as may enable you to pass so clear a judgement on it . perhaps you will say , that you know your own hearts and actions better then they do . i answer , you do so , or should do so , as to the matter of fact : and it is you that they must know it from : and yet when you have done , you may not be able to judge of your state by those acts which you say you know : you must shew the lawyer all your evidences : he cannot see them , till you shew them him : and yet when he seeth them , he can judge of them whether they are good or bad , and of your title by them , better then you can that have the keeping of them ; because he better understands the law : the physicion feeleth not your pain , nor knoweth it till you tell it him : and yet when you have told it him , he knows better then you what it signifieth , and whether it tendeth , and whether be curable or not , and what must cure it . but perhaps you will say , that when you have gone to ministers , and opened your case to them , they cannot resolve you , but you are still in doubt . i answer , . perhaps when they have resolved them , yet you would not be resolved . have they not told you the truth and you would not believe it ? or directed you to remedies which you would not use ? they cannot when they have told you the truth , compell you to believe it ; nor when they have told you what will do the cure , they cannot make you use it if you refuse . . and what if the nature of the disease be obstinate , and will not be cured easily and at once , but with time and diligence and patience ? will you therefore think the means are vain ? must you at once , or in a short time , be resolved , and delivered from all your doubts , about your title to eternal life , or else will you cast off all advice ? should you do so by your bodies , you may know what were like to be the issue : should your children learn thus of their teachers , they were like to make unhappy schollars . as you will not have done with christ , if he cure you not at once , nor give over praying if you have not all your desires at once ( if you love your selves ) so you must not have done with the counsel of your guides , if they satisfie not your doubts at once : as you cease not hearing them in publike , though you have still your doubtings ; so why should you cease advising with them personally upon that account ? use gods means , and be thankful , if by degrees they do the care , and prevail at last . object . but i find it is god only that can speak peace ; and therefore it is vain to hang on men . i answer , god speaketh by his word and spirit : his word is to be delivered , expounded , and applyed to you by his ministers : if therefore you will have it from god , you must not refuse his own appointed ordinary means . the spirit comforteth by the promise : as in conversion god useth not to do it by the spirit , without , but in , and by the ministery of the word ; so also in all our directions , and satisfaction and comfort afterwards . as he that will run from the ministry of the word , because it is god that must convert , doth indeed run from god , and is not like to be converted : so is it in point of assurance , and consolation . the teachers of the church [ are to be accounted of as the ministers of christ , and stewards of the mysteries of god , cor. . . by whom the people have believed , cor. . . not having dominion over their faith , but being helpers of their joy , cor. . . who are comforted in all their tribulations , that they might be able to comfort them that are in any trouble , by the comfort wherewith they themselves are comforted of god , v. . they are to be faithful and wise stewards , whom the lord maketh rulers over his houshold to give them their portion of meat in due season , luk. . . thus christ hath given authority to his servants , and appointed to every man his work , mark. . . and given pastors and teachers to his church , for the perfecting of the saints for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god to a perfect man , eph. . , , . these therefore being christs officers , and this their appointed work , we must receive so much of gods mercies by their hands , as belongeth to their office to administer . [ if there be a messenger with him , an interpreter , one among a thousand , to shew unto man his uprightness ; then god is gracious unto him , and saith , deliver him from going down to the pit ; i have found a ransome : job . . , . so that you see it is gods way to shew to man his uprightness , and to speak peace to souls by his messengers and interpreters that are fitted and authorized thereto . object . but it is but few that are able thus to discuss the case of unsetled doubting souls , and to give them clear and safe directions , that may save them both from presumption and despair : in many places the ministers are senseless of these things , and unacquainted with the concernments and works of conscience , and have nothing to say to us , unless to deride us as scrupulous and precise , and bid us not trouble our heads about such matters , seeing god is merciful , and christ dyed for sinners : they will discourse with us long enough about news , or worldly businesses , or opinions , or controversies ; but when we open to them the state of our souls , and desire their advice for the making our calling and election sure , they have no sense or savour of such discourse : and many ministers that are truly conscientious , are yet so unskilful and so weak that we have no encouragement to acquaint them with our state . to this i answer : it cannot be denyed but all this is too true ; and it is matter of lamentation , and must send us to god with the old petition which christ himself hath put into our mouths , math. . , . [ the harvest truly is plenteous , but the labourers are few : pray ye therefore the lord of the harvest that he will send forth labourers into his harvest . ] but consider that this is no wonder , or unusual thing : for all this , there is no nation under heaven that hath more able faithful ministers of christ , then are in these nations . alas how much of the church is guided by meer ignorant readers ! and how much by superstitious deceivers ! did you know the case of the poor christians in the ethiopian , the greek , and the roman churches , you would bless god that it is so well with us : even when the church was in a narrower room , yet god complained , jer. . . [ many pastors have destroyed my vineyard : they have trodden my portion under foot : they have made my pleasant portion a desolate wilderness : they have made it desolate : and being desolate it mourneth unto me : ] and jer. . , . [ wo be to the pastors that destroy and scatter the sheep of my pasture , saith the lord : therefore thus saith the lord god of israel against the pastors that feed my people : ye have scatted my flock and driven them away , and have not visited them : behold i will visit on you the evil of your doings , saith the lord. ] and i will set up shepherds over them that shall feed them , and they shall fear no more , nor be dismayed ] then was the church fain to take up this lamentation , jer. . , . . woe is me , my hurt ! for my wound is grievous : but i said , truly this is a grief , and i must bear it : my tabernacle is spoiled , and all my cords are broken : my children are gone forth of me , and they are not : there is none to stretch forth my tent any more , and to set up my curtains : for the pastors are become brutish , and have not sought the lord : therefore they shall not prosper , and all their flocks shall be scattered . ] but the voice of healing mercy saith [ only acknowledge thine iniquity , &c. turn o back sliding children , &c. and i will give you pastors according to my heart , which shall feed you with knowledge and understanding , ] jer. . , , . you see in all other professions ( that require not supernatural illumination ) there are but few that attain to excellency : it is but in few that nature layeth the foundation in , or giveth that capacity , to be excellent , which grace doth elevate and improve . take therefore the advice of the ablest you can get : if most physicions are weak and ignorant , do not therefore cast off all , nor yet cast your selves upon one that is like to kill you , because he is your neighbour . i will not perswade you to go always to the minister of your parish , to open the case of your souls , be he fit or unfit : but to the fittest that you can have access to : the papists themselves will give men leave to choose others for their confessors . where there is most of the heavenly illumination , and holy skill in the matters of the soul ; where there is the soundest and exactest judgement , joyned with experience and tender compassion , and faithful plainess , and cautelous secresie , there open your hearts if you have opportunity , and take the help of such faithful counsellors to acquaint you with your selves . object . but such ministers being few , and having more of greater work then they can turn them to , are not to be spoken with 〈◊〉 oft as my necessity requireth help . answ . use then the best that are at leisure ; and it is not only ministers that you must use , but any other christian friend , that hath such abilities and qualifications , as fit them to assist you ; whosoever hath the light , refuse not to come to it ; gods gifts and graces may be helpful to you in a parent , a husband , a neighbour , and not only in a minister . quest . but how far may a dark and doubting person take up and rest in the judgement of a minister or of others , about the state of his soul , when he is not satisfied himself ? answ . this question is of very great use , and therefore the more carefully to be resolved ; i shall answer it therefore , . negatively , and . affirmatively . . no mans judgement of your state is to be taken as absolutely infallible or divine : nor is man to be believed as god is with a divine belief : when they tell you , that [ if you are regenerate , you are justified ] then they do but tell you what god hath told you , and therefore this is to be taken as of infallible certainty , not as it is their word , but as it is gods : so also when they tell you , that [ if you are unconverted you are not forgiven ] but when they tell you , that [ you are converted or unconverted , pardoned or unpardoned , ] this judgement is not to be taken as infallible or divine . . for the bare matter of fact ( whether you repent or not ; whether you had rather be holy or unholy , &c. ) there is no minister that can know your heart so well as you your selves may know it : except in case when melancholy or passion , or a weakness of understanding on one side , or a wilfulness of presumption on the other side , doth make men judge of their own condition quite contrary to the evidence that appeareth in their lives to others . . it is not safe to rest on the judgement of one that is either an enemy or stranger to the workings of a careful troubled soul ; or of one that is drunk with any heresie , or fond of any private opinion of his own , and layeth out his zeal to form people into his opinion , as if the life of religion lay in that : nor yet of a weak unskilful man. . it is not safe for you to rest much in the ●udgement of one that knows you not , and not acquainted ( by himself , or by the ●port of others , or some good evidence ) of ●he bent and manner of your lives , but must ●●dge only by the present expressions of your ●wn mouths . . it is not safe for you to rest on the ●●dgement of any one singular person , when ●●e judgement of most of your judicious ●cquaintance is contrary to it . so much ●or the negative , . affirmatively i answer , . by a ●●vine faith you are bound to believe all ●●e promises of scripture that your pastor ●or any other ) shall acquaint you with . . as a disciple of christ , you are ●ound to learn the meaning of those pro●ises ( and other passages of the scripture ) ●rom your teachers daily authorized to ●●struct you : and with such a humane ●●lief , as a schollar oweth to his teacher 〈◊〉 arts or sciences , you are bound to be●lieve your teachers concerning the mean●ng of the promises , in cases wherein you 〈◊〉 unable your selves to understand the word by its proper light and evidence , as ●ell as they ; and in case you see no evidence of falshood in their exposition , nor have any special reason to distrust them . 〈◊〉 that will believe nothing that his teach●● telleth him in order to his own understan●●ing , shall never understand by teaching ▪ if you know as much as he already , yo● need no teacher : if you do not , you mu●● believe him , or else you can never learn 〈◊〉 him . but this is not to take him for om●niscient , or infallible in himself , but 〈◊〉 credit him as a man. . you are bound , when he judgeth 〈◊〉 your particular case , upon your opening t● him the matter of fact , to allow him so muc● credit as is due to the proportion of his un●derstanding . you tell him how you fe●● your hearts affected , and what the actions 〈◊〉 your lives have been ; when you have tol● it him , he judgeth by gods word , whethe● this be a state of saving grace which yo● describe , or not ; if upon much stronger parts or longer study , and more experience , h● know more of the meaning of the word and of the nature of grace , and so be able to judge then you , modesty requireth tha● you do in that measure submit your understanding unto his , and believe him according to the measure of his skil , upon supposition that you deceive him not in your information . even as you will believe a● ●awyer about your title to your lands , ●hen you have shewed him your evidence ; 〈◊〉 a physicion about your disease , when ●ou have told him what you feel ( as i said ●efore . ) . you are bound to add also all that credit ●hat his honesty and fidelity requireth , if ●e be a godly man , unwilling to deceive ●ou . . and you are bound to add so much ●elief as in the case is due to a stander by ●hat is out of the dust , and is not blinded by self-love , or partiality , or passions , or any ●●lfish byas , as most men are to themselves . . if you are darkened by melancholly , ●r any other weakening distemper , that maketh you uncapable of judging for your selves , you are bound to allow another so much credit , as the advantage of his sounder understanding , and more composed judgement doth require . if every child , or sick person will believe no body that doth not say as they , their self-conceitedness and their distrust of others will be their wrong . . in the manner of reception , you are bound to do all this with such a submission as belongeth to an officer of christ : not that you are to believe any falshood , that he bringeth you , and fathereth upon christ nor to put out your own eyes , and see wit● his : but to learn of him to understan● your selves , and receive what he bringet● you according to his office : as a child 〈◊〉 bound to submit to any tutor or teache● that the parents shall set over him . th● same truth must be received as from a doubl● obligation , when besides it proper evidenc● it is delivered by a messenger of christ . . you may yet more boldly and confidently give credit to the judgement of suc● a minister of christ , when he not singular but speaks according to the concurren●● judgement of the generality of able experienced men modesty will forbid you to thin● your selves wiser then all the able minister● about you . . you have the less reason to suspect hi● judgement , when you may be sure that he i● not perverted by any self-interest , or self-respect , and bawketh not the truth for fea● of displeasing you , or bringing any discredi● or suffering on himself . . lastly , when all these things concur you may with the greater confidence res● upon his judgement . and though still he i● but an imperfect man , and no absolute certainty of your estate can be had from his bare judgement ( though from his doctrine ●nd the effects and signs there may , ) yet such a judgement , should weigh very much with you , to the raising of fear and care in the ungodly , and for the quieting of a troubled soul . let us a little now apply this direction to both parties . beloved hearers , if any of you can look before you to eternity , and do not with awakened thoughts conclude , that all probable means should be used in time , to make sure of your final justification at the dreadful day of god , that man wants either the faith of a christian , or the feeling of a considerate man. are you all desirous to be sure before hand , what sentence shall pass upon you then , or are you not ? if you are , come on , and let me make a motion that you cannot reasonably refuse : the business is of unspeakable consequence : to be deceived , may be to be undone for ever : will you advise with those that god hath appointed to give you advice in so great a case ? well then ! will you go and faithfully open your state ( supposing you have the need before expressed ) to some able faithful minister of christ ? not to an ignorant , or a carnal , unexperienced man ; but unto once that is skilled in spiritual affairs , and that will be faithful to you , and deal with that serious gravity and reverence as beseems him that is helping to prepare a sou● for the bar of christ : will you ( if you never did it ) tell him , whether ever you were convinced of yovr sin and misery ; and whether ever you saw the need of christ ? and whether you have loathed your selves for your iniquities ? and fle● to christ as your only refuge from the wrath of god ? and have turned away with resolution from your former ungodly careless life ? and have changed your company , your business , and your delights ? whether you make it your chief business to please god , and to save your souls ? and resolve to take up with the hopes of heaven as your only portion , , and not to hazzard it , for any wordly interest , or fleshly pleasure whatsoever ? whether in your eyes a vile person be contemned , but you love and honour them that fear the lord ? tell these and other such particulars of your state to your faithful pastors ; answer them to these , and such like questions , and then take their judgement ( with the cautions before expressed ) of your spiritual state . heare what they will tell you of it . might not this course convince thee of thy miserable state , that never hadst any such evidences as these to shew ! and might it not awaken thee in time , to bethink thee of a safer course ! go to any faithful minister in the world and tell him the plain truth , that yet thou art a secret fornicator or drunkard , or pot companion , or flesh-pleaser in some sensual way ; or if thou sinnest not so grosly , that yet thou art a formal hypocrite , and hast a secret enmity to those that are most seriously religious , and live the most heavenly lives , and that thou art thy self a stranger to all the foresaid passages of sanctification ; and i dare assure thee that he will tell thee if thou art thus indeed thou art in the gall of bitterness & the bond of iniquity , and must be speedily renewed and sanctified and justified , or thou art undone for ever . i tell thee , there is not a man that is worthy the name of a minister in all the world , but will pass this judgement on the condition of thy soul . and yet wilt thou bear it our with a senseless heart , a seared conscience , and a brazen face , and still live as carelesly as if all were well with thee ▪ what is thy soul of no more worth ? is it so small a matter with thee what becometh of thee ? or is the judgement of able faithful ministers in the way of their own office , of no more regard with thee ? what not when all the foresaid requisites concur ! they shew thee the plain word of god against thee ; and that his threatning contains the vertual sentence of thy condemnation ; they are by office the interpreters of the law of god to you ; it hath been the study of their lives : the matters in question are such as they have had experience of in themselves and others : they have judged as hardly of themselves and of their own case , as now they do of yours when theirs was the same as yours is now . do they pronounce you miserable as being strangers to the spirit of christ ? so they did by themselves when they saw their sin : and therefore they are impartial : they have had before them multitudes , ( alas too many ) in your case : and you will regard the judgement of a physicion that hath had many hundreds in hand that had the same disease as you . they are men that are not willing to deceive you . they deny themselves in telling you of your danger : they know that smoother words would please you better : and they have natures that desire mens love and favour , rather then displeasure and ill will. they are more impartial then you are , and have not your self-interest and passion to blind them : they are not abused in their judgement by the temptations of evil company , or of worldly fleshly things as you are ; for these temptations more hinder us from judging our selves then other men . they are the messengers of christ appointed to give to each their portion : and should not their judgement be regarded in the business committed to their trust ? and it is not one man or two , or a hundred only , that are of this mind : open thy case to all the judicious faithful ministers in the land , or in the world , and open it truly , and they will all tell thee that if thou die without converting sanctifying grace , thou art lost for ever ; and that all the world cannot save thee from the everlasting wrath of god. try as many of them as you will , and see if all of them tell you not the same thing . and is all this nothing to thee , presumptuous sinner , that in the judgement of all the most able faithful minsters of christ , thy soul should be in a state of death ? art thou wiser then all the best and wisest , in the matters of their own profession ? if all the physicions in the countrey should tell thee , that thou hast a disease that will certainly be thy death , unless thou take some ene effectual medicine in time , i think thou wouldest not sl●ght their judgement , and say , they are too censorious , that thou knowest thy condition better then they ! i think it would affright thee to seek after the remedy . and why should not the judgement of the faithful ministers , about the state of thy soul , be so far regarded , as to awaken thee to a more careful enquiry , and stir up a preventing and remedying fear ? if the judgement of christs officers be not regardable , then there is no matter of terror in excommunication ; nor no matter of comfort in minist●rial absolution . o the madness of a hardened sinner ! that when he sheweth by the fruits of an ungodly life that he is a stranger to sanctification , and liveth in the sins which the scripture threatneth damnation to , and hath no evidence of true conversion to shew , will yet be confident of pardon and salvation , let god and all his ministers say what they will against it●● and will rather be offended with h●s spiritual physicions , for telling him of the danger of his state , and rail at them as if they did him wrong , then he will see his danger and prevent his misery ! let such a one hear the word of god , if he have eares to hear , deut. . , , : [ lest there should be among you a root that beareth gall wormwood , and it come to pass when he heareth the words of this curse , that he bless himself in his heart , saying , i shall have peace , though i walk in the imagination of my heart , to add drunkenness to thirst : the lord will not spare him , but then the anger of the lord and his jealousie shall smoak against that man , and all the curses that are written in this book shall lie upon him , and the lord shall blot out his name from under heaven , & the lord shall separate him to evil , &c. ] and on the other side , is there any soul among you that in doubts , and trouble , hath opened his case to the faithful ministers of christ , and their judgement is , that your state is safe ? is this the judgement , not only of the weakest , but the wisest ; not only of strangers , but of those that know you best ; not only of one , or two , but of all or most of the judicious ministers , that ever you opened you case to ? even of the most honest and impartial , that would not flatter you nor deceive you ? yea and perhaps , when desertions , or melancholy , or passion , or ignorance do make you unmeet to judge of your selves : and doth all this seem nothing to you ? or a small matter ? it is not nothing : it is not small : i confess it is no ground of certainty : they are but men : it is a humane testimony : but yet it is a testimony , that may weigh down many of your own surmises , and take off much of your distressing fears ; and may give much ease to troubled souls , while they are seeking after surer knowledge : it is a ground of comfort , not to be despised , or made light of : till you can come to see your evidences your selves , and to be acquainted with the indwelling spirit as your witness , you may much quiet your minds , and take much comfort , in this judgement and witness of the servants of the lord , that have a spirit of discerning ▪ and have that grace which acquainteth them with the nature of grace in others , and that have been long exercised in the discerning of mens states : it is possible an hypocrite ( especially one that wilfully giveth them a false relation of himself ) may deceive them : but it is probable that it is not one of many they are deceived in , when they know or have a good description of the person . if in a law suit all the ablest lawyers tell you that your cause is good ; it is possible they may be deceived , but it is not likely ; if in a feaver all the ablest physicions tell you , the danger is past , it is possible yet that they may be all deceived : but yet i think you would take some comfort in such a testimony ; so should you here : though the judgement of ministers be not infallible , it may be much better then your own , though about your selves : and it may be set against the jealousies and fears of a disquiet soul , and against abundance of the molesting suggestions of the accuser . i do not by all this draw you to lay too much on man ; i advance them not too high , and make them not lords of your faith , but helpers of your joy. i draw you not to any deceitful course ; nor into any way of danger to your souls . i bid you not fully and finally rest in the judgement of man : i bid you not neglect any means to come to fuller knowledge , and certainty of your own sincerity : i bid you not forbear any means that tend to the getting of true grace : if you have it and know it not , the same means ( for the most part ) may increase it , which you use to get it : and if you have it not , when it is thought you have it , the means may work it , that that are intended to increase it . do all that you can to repent , believe , and love god , and live to him , whether you ever did these before , or not : but yet let the judgement of your faithful pastors , the officers and experienced servants of the lord , keep of despondency and despair that would disable you from the use of means , and would weaken your hands , and make you sit down in unprofitable complaints , and give up all as hopeless . let their judgement quiet you in the way of duty ; lean on them in the dark , till you come into the light . yea be glad that you have so much encouragement and hope , from those that are by christ appointed to subserve the spirit in the comforting as well as the sanctifying work , and to shew to man his uprightness , and to say to the righteous , it shall be well with him , isa . . . i tell you , all the wealth of the world , is not worth even this much ground of comfort : live upon this much , till by diligent attendance and waiting on the spirit of grace and comfort , you can get higher . . the second extrinsical hinderance of self-knowledge , is , prosperity and the flattery that usually attendeth it . the one disposeth men to be deceived , and the other putteth the hood over their eyes , and tells them the falshoods which deceive them . when men prosper in the world , their ●inds are lifted up with their estates ; and ●hey can hardly believe that they are in●eed so ill while they feel themselves so ●ell ; and that so much misery is joyned with ●o much content and pleasure . they cannot ●aste the bitterness of their sin , and gods displeasure , while the sweetness of worldly de●●ghts & honours is in their mouths . the rich ●an in luk. . its like would have given 〈◊〉 man but an unwelcome entertainment , ●hat had come to tell him that within a few days or years he should lie in hell , and not ●e able to get a drop of water to cool his ●ongue ! what need we doubt of that , when his five brethren that he left on earth behind him , would not be perswaded ( to know their danger of those flames , and to use the necessary means to scape them ) though one had come to them from the dead ! luk. . . you plead against their feeling , when you tell them of their misery , when they feel prosperity : their fleshly appetite and sense , which is in them the reigning faculty , doth tell them they are well and happy : and that which must confute this , and tell them they are miserable , must be an inward sense of the sin and diseases of their souls , and a foreseeing faith that must look before the● unto eternity , and fetch its proofs fro● the word of god , and fetch its motive from another world : and alas , they hav● no such inward sense , nor no such faith 〈◊〉 can prevail against their their sensual feel●ing . and therefore it is a matter of lamen●table difficulty to make a prospering sinne● well acquainted with his misery . he 〈◊〉 drunken with fleshly pleasures and con●tentments : and when the drink is in a mans head , you can hardly make him sensi●ble of his misery , though he be a beggar or a prisoner , or were to die within a week ▪ the devil is therefore willing to reach hi● servants as full a cup of prosperity as h● can , that their drunkenness may keep them from the true use of their reason ; fo● if they once come to themselves , they wil● come home to god. when misery brought the prodigal to himself , he resolveth presently of going to his father , luk. . the bustle of his worldly business , and the chattering vain discourse , that is in his ears , and the mirth and sport that takes him up , will not allow him so much of reason as seriously to consider of his souls condition . alas , when poor men , that must labour all day for food , and ●ayment , can find some time for serious converse with god and with their consciences ; the great ones of the world have ●o such leisure : how many are going ●pace towards hell , and say they cannot ●ave while to bethink themselves what ●ay they are in , or whether it is that they are going ! that which they have all their time for , they have no time for , because they have no hearts for it . prosperity doth so please their flesh , that they can give no heed to conscience or to reason : it doth so charm their minds , and enslave their wills to sense and appetite , that they cannot abide to be so melancholy is to prepare for death and judgement , or to consider seriously how this will relish with them at the end : nor scare to remember that they are men , that should rule their senses , and be ruled by god , and that have another life to live . and as prosperity in it self is so great a hinderance to the knowledge of your selves , so flatterers that are the flies of summer , are always ready to blow upon the prosperous , and increase the danger . what miserable men are extolled as wise and virtuous and religious , if they be but rich and great ! their vices are masked , or extenuated , and made but little human frailties : though they were swinish glut●tons or drunkards , or filthy fornicator● or meer flesh-pleasing sensual bruits , tha● waste most of their lives in ease and sports and eating and drinking and such delights yet with their flatterers all these shall g● for prudent , pious , worthy persons , if they can but seek when they have done , to mock god and their consciences with som● lip-service and lifeless carcass of religion ▪ o happy men if god would judge of them as their flatterers do ; and would make a● small a matter of their wickedness , and as great a matter of their out-side hypocritical heartless worship ! but they must be greater then men or angels , and higher then either earth or heaven , before god will flatter them . when they can make him afraid of their high looks or threatnings , or when they can him put in hope of rising by their preferment , then they may look that he should comply with their parasites , and complement with his enemies , and justifie the ungodly ; but not till then . o did they consider , how little flattery doth secure them , and how little the judge of all the world regards their worldly pompe and splendor , yea how greatly ●heir greatness doth aggravate their sin and ●isery , they would frown their flatterers out ●f doors , and call for plain and faithful deal●●s . of all the miseries of worldly greatness , ●●is is not the least , that usually such want ●●e necessary blessing of a glass that will ●●uly shew them their faces ; of a friend at ●and that will deal plainly , and justly with their souls . who tells them plainly of the odiousness , and bitter fruits of sin ? and of the wrath of god and endless misery ? how few such true and faithful friends have they ? and what wonder ! when it is a carnal inducement that draweth men to follow them : it it is their wealth and honour , and their power to do men good or hurt in outward things , that makes their friends : they are attended by these flies and wasps , because they carry the honeypot which they love : and god saith to his followers , love not the world , nor the things that are in the world : if any man love the world , the love of the father is not in him , joh. . . and it is for love of worldly things ( even the lust of the flesh , the lust of the eye , and pride of life , &c. which are not of the father , but of the world , joh. . . ) it is for these that great men have their friends and followers for the most part : and therefore it is plain that the worst sort of men are ordinaril● their friends ; for those are the wor●● men , that have not the love of the fathe● in them , but are the friends of the world and therefore the enemies of god , jam● . . and the best , though fit to be thei● truest friends , are seldom their followers as knowing that the attractive of th● sensual world , is a shaddow unfit to deceiv● those that are acquainted with its vanity● and a snare unfit to take those that hav● observed how satan laies and baits the trap● and how they have sped that have been taken in it . a despised christ that hath the words of eternal life , is much more followed by men that have the heavenly relish . such gracious souls whose appetites are not corrupted by the creature and their sicknesses , have more mind to flock after a spiritual and powerful messenger of christ , that talkes to them of his kingdom and the righteousness thereof , which they first seek , then to gape after the preferment and vain glory of prosperity . christ that despised the offer of all the kingdoms and glory of the world , ( mat . , . ) doth teach his followers to despise them . seeing then the ordinary attendants of 〈◊〉 prosperous , are the worst of men , that 〈◊〉 themselves , and are purveying for the ●●sh , what wonder if they be flatterers , ●hat have neither skill nor will to speak ●●at unpleasing language of reproof , that ●●ould make the prosperous know themselves ! oh how seldom ( or never ) do they hear , ●hat the poor can hear from every mouth ! ●f a man of low degree be wicked , or offend , its enemy dare tell him of it , and his friend dare tell him of it , and his angry neighbour ● companion will be sure to tell him of it , and they dare tell him frequently till he amend , and tell him plainly , and set it home : but if great ones be as bad , and ●●ed more help , as having more temptation , yet alas they may sin , and sin again and perish , for any body that will deal faithfully with their souls ; except some faithful minister of christ , whose plainess is taken but for a thing of course . and usually even ministers themselves , are some of them so unfaithful , and some so fearful , and some so prudently cautelous , that such persons have no such help from them to know themselves , as the poorer sort of people have . if we deal freely with them , and set it home , it will be well taken ; if it offend , yet offence may easily be born as bringing no ill consequents to our ministery : but if we deal so with the great one● of the world , what outcries would it raise ▪ and by what names should we and ou● preaching be called ! if it were not for fea● lest some malicious hearers would misunderstand me , and misapply my words , a● spoken of those that we are bound to honour , and as tending to diminish the reputation of any of our superiors ( which 〈◊〉 detest ) i should have shewed you all this in scripture instances . when haman could not bear the omission one mans obeysance , what wonder if such cannot bear to be spoken to , as indeed they are ! not only an ahab hateth one faithful plain michaiah , because he prophesieth not good of him but evil , ( king. . . ) but asa that destroyed idolatry , can imprison the prophet that reproveth him for his sin , chron. . . i will not tell you of the words that were spoken to amos by the priest of bethel , amos . , , , . or to the prophet . chron. . , . lest malice mis-interpret and mis-report me ; for it is none of my intent to fix on any particular persons , but to tell you in general , the lamentable disadvantage that the great and prosperous have as to the knowledge of themselves : how little plain dealing they have , and how hardly most of them can bear it : though yet i doubt not but it is born and loved by those that have true grace : and that if david sin , he can endure to hear from nathan [ thou art the man ] and this shall befall thee ; and an eli can bear the prophesie of samuel and say . it is the lord , let him do what seemeth him good , sam. . . & . , . and an hezekiah can say , good is the word of the lord which thou hast spoken , king. . . and josiah can bear the threatnings of huldah . chron. . & king. . and it is a double honour in persons that have so great temptations , to love the plain discoveries of their sin : but a joash will slay even zechariah the son of jehoiadah that set him up : and a herod , that hath so much religion as to [ fear john , as knowing that he was a just man and an holy , and to observe ( or save him ) and when he heard him to do many things and hear him gladly , had yet so much love to his fleshly lust , and so little power to resist a flatterer , as that he could sell both the head of john and his own soul , for so pittiful a price as this , mar. . , , , . so true is that of christ himself , joh. . , . for every one that doth evil , hateth the light , neither cometh to the light lest his deeds should be reproved ( or discovered ) but he that doth truth , cometh to the light , that his deeds may be made manifest that they are wrought in god. and indeed there is none that more opposeth micaiah then zedekiah ; as being concerned for the honour of his flattering prophesie , to bring plain dealing into disgrace . it is he that smiteth him and saith , which way went the spirit of the lord from me , to speak unto thee , king. . . as plutarch compareth the flaterer to a painter , that having made a picture of cocks which was very bad , he bid his boyes be sure to keep the living cocks out of sight , lest their appearance should shew the faultiness of his picture : so saith plutarch doth the flatterer do what he can to keep away plain-dealing faithful friends , lest his fraud and falshood should be detected by them : but saith solomon , prov. . . he that rebuketh a man , afterward shall find more favour then he that flattereth with the tongue . and prov. . . faithful are the wounds of a friend : but the kisses of an enemie are deceitful . when prosperity is vanished , the flatterer and the faithful dealer will be better known . deceitful prosperity , and deceitful men , will at once forsake you . none of them will admire or applaud you when you are low , and the tide is gone , and hath left you in contempt : these kind of men will be as ready as any to reproach you ; as shimei that honoured david in his prosperity ; but curseth him and revileth him as a rebel against saul , and casteth stones at him , when he saw him flying in distress . plutarch likeneth flatterers to lice , that forsake the bodies of the dead , because the blood is gone that did maintain them . commonly men in misery or at death , have better thoughts of faithful plainess , & worse of smoothing man-pleasers , then before . but whom can the prosperous blame so much as themselves , if they are undone by the deceit of flatterers ? it is their own choice : they love to have it so : they will not endure faithful dealing . when they contract those diseases which will not be cured without bitter medicines , they hate the physicion that offereth them : their appetites and sensual lust , and not their believing-reason , doth choose their work , their pleasures and their company , and prescribe what language must be spoken to them . and he that resolves to cast away the remedy , and will please his appetite and fancie , come on it what will , must take what he gets by it , and bear the endless wrath of god , that could not bear the necessary warnings and self-knowledge that should have prevented it ; did these men hate sin and the messengers of satan , they would not hate the justice and messengers of god. but while they damnably love fleshly pleasures , they cannot savingly love the word that chargeth them to let go those pleasures ; nor the persons that cross them in the things they love . and thus poor worldlings are ruined by their own desires : it seemeth so sweet to them to live in sin , that they cannot endure to know the bitter fruits of misery , which it will at last bring forth : they are conquered by their fleshly lusts ; and therefore they hate the messengers of that spirit , which would fight against them . satan doth perfect his former victories in them , by dispelling or dispersing the auxiliaries of christ , that were sent for their rescue and relief . they live as if they were purposely made great , that they may be able to drive away the messengers of salvation , and to keep the voice of mercy far enough from their ears : and to command that which the gaderenes did intreat , that christ would go out of their coasts , mark. . . because they would not be troubled with him : they so much love the way to hell , that they cannot abide to be told whither it leadeth them ; and therefore they come thither before they are aware ; and must know themselves by the unquenchable fire , because they would not know themselves by the discovering recovering light. and thus by prosperity and flattery , satan pursues and wins his game . dir. . in opposition to this hinderance , two things are to be done . . desire not so perillous a station as worldly prosperity and greatness is . love not and seek not a condition so hazardous to your souls . leave that to them that take it for their portion , as not believing what they must lose and suffer by it : or what god hath revealed of the life to come . or if you be in such prosperity , not by your desire , but by the will and providence of god , let your fear and watchfulness be doubled , as your dangers are : be not like those sensualists , jud. . that feed themselves without fear . use not prosperity to the pleasing of the flesh , and the prospering of your lusts : but deny your your selves in the midst of your abundance : and turn it into an adversity to your sensual inclinations , by taming the body and bringing it into subjection , and suspecting your selves , and walking humbly with god and man. and when adversity is upon you , improve the opportunity for the knowledge of your selves . then take a just survey of your former course of life . then try your ways , when the drunkeness and deceits of prosperity are past , and the hand of god hath brought you into a sober and considerate state . o how many souls do know that in one day , when adversity hath made them wise and sensible , which before they knew and would not know ; they saw it , but did not understand and feel it ! then on a sudden they are able to pass a righter judgement , upon their yielding to temptations , and the value of the things that tempted them , and upon their worldly designs , and fleshly wisdom , and their neglects of god and heaven and duty , then before they could do , though they had never so much instruction , and though they could speak the same words of sin as now . affliction taketh away the deceiving advantages of fleshly objects , and unmasketh the glory and profit of the world , and awakeneth the rational faculties to perform their office ; and therefore is an excellent opportunity for self-acquaintance . the prodigal came to himself when he was denyed to fill his belly with the food of swine , luke . , . nature teacheth men to understand that it is the principal lesson that affliction readeth to us , to know our selves , and our ways , as they are related to god and to his judgement . . if you are in prosperity , be the more suspicious of flatterers , and drive them away with the greater detestation : be more careful to keep them from you , then to keep your bodies clean from vermine . and be the more solicitous to procure such faithful overseers and physicions for your souls , as will do their best to save you , though they displease you . o that you knew what an advantage it is to have a faithful pastor , and a faithful friend , that seek not yours but 〈◊〉 , and make no advantage to themselves by flattering you , but choose the means that tend most to your salvation ! and o that you knew the great disadvantage of those that want such a pastor and such a friend ! you would then be sure to give it as your strictest charge to both , to deal plainly with you , and never to hide or extenuate your sin or danger . you would charge your teachers , [ what ever you do , deal faithfully with my soul ! if you see me in any dangerous course , i beseech you tell me of it : if i should be hardened against your warnings and reproofs , i beseech you deal not lightly with me , but labour to awaken me , and set it home , and pull me out of the fire , and save me as with fear ; jud. . ] o suffer me not to be quiet in my sins . the like charge also you would give to your friends that are about you , and converse with you ; choose such pastors , and choose such friends as are fittest , thus to prove your friends indeed : and charge them and intreat them , as they love your souls , and as they will answer it before god , that they suffer you not to sin for fear of displeasing you by plain reproofs : and resolve to submit and take it well . a stander by hath the great advantage of impartiality ; and therefore may see that in you which you observe not in your selves : an object too neer the eye , or too far off , is not well discerned : self-love doth not hinder us so much in judging of other mens cases as our own . friendly and faithful dealing in the matters of eternal consequence , is the principal use and benefit of friend-ship . this differenceth the communion of saints from beelzebubs swarme of flies and caterpillars . thus two are better then one : for if they fall , the● one will lift up his fellow : but woe to him that is alone when he falleth , for he hath not another to help him up , eccles . . , . much more woe to him that hath a multitude to cast him and to keep him down . hind . . the third extrinsecal impediment to self-knowledge , is , conversing only with such as are as bad as our selves ; and not with such whose lives display the spiritual endowment , and excellencies which we want . among the ethiopians , it seemeth no deformity to be black : seneca saith , that no man is to be upbraided with that which is vitium humani generis , the common fault of all the world , or of the country where he lives : for this were but to upbraid him that he is a man , or that he was born in such a time or place : though christians that know better the common disease , do know that there must be common humiliation and remedie ; yet these indeed are the thoughts of most : they know not that it is a matter of dishonour and lamentation , to be no better then the most , and to lie in the common corruptions of the world , and to have no better hearts then they had by nature . to hear preachers talk of [ holiness , and a divine nature , and a new birth , and of being made new creatures , and of living in the love of god , and in the joyful hopes of endless glory ] doth seem to them but as the talk of a world in the sun , or the description of an angel , which humbleth not them at all , for not being such , nor exciteth in them any great desires to be such : as long as they see not the persons that are such , they think these are but devout imaginations , or the pious dreams of melancholy men ; and that indeed there are no such persons in the world : or if there be , that they are but as the papists saints , here and there one to be admired and canonized , and not upon pain of damnation to be imitated . they judge of all the world , or almost all , by those about them ; and they think that god should be unmerciful if he should condemn so great a number as they see are like themselves ; and should save none but those few transcendent souls , that they are described , but hear unacquainted with . it sometimes melteth my heart , in pitty of many great ones of the world , to think how hard a mater it is for them to know indeed what holiness is ; when they seldome hear so much as one heavenly prayer or discourse , or any serious talke of the matters of sanctification , and communion with christ ! when prophaness and inhumane wickedness dwell about them , and make such as are but civil and temperate , and good-natur'd persons to seem saints : when they see but few that fear the lord , and love him unfeignedly , and live by faith : and those few are perhaps of the more cold , and timerous , and temporizing strain , that shew forth but little of the heavenly nature , and the vertues of their holy faith ; that dare scarce open their mouths to speak against the wickedness which they see or hear : that dare not discourse like the saints of the most high , and the heirs of heaven , for fear of being made the scorn and by-word of the rest , or of falling under the frowns and dislike of their superiors ; so that they live among others almost like common men , save only that they run not with them to their excess of ryot ; and think it enough that by such forbearance of gross sin , they are in some measure evil spoken of : when they that should let their light so shine before men , that they might see their good works , and glorifie their heavenly father , ( matth. . . . ) do hide their religion , and put their light as under a bushel , and not in a candlestick , that it might give light to all that are in the house ; and so when religion never appeareth in its proper splendor and power , and heavenly tendencie , to those great ones that have no better company ; what wonder if they never know themselves , nor truly understand the nature , necessity or excellency of religion ? when they know it , for the most part , but by heresay ▪ yea and when they hear it more reproached then applauded , it must be a miracle of mercy that must make such men to be sincerely and heartily religious . when they see so many about them worse then themselves , and so sew better , and those few that are better do hide it and live almost as if they were no better ; and when the godly whom they see not , are described to them by the serpents seed , as if they were but a company of whining melancholy brainsick hypocrites ; who can expect that ever such men should savingly know themselves or christ , unless a wonder of mercy rescue them , and bring them from this darkness and delusion into the light ? o how oft have i wished in compassion to many of the great ones of the world , that they had but the company which we that are their inferiors have ! that they did but hear the humble , holy heavenly language , that we have heard ? and hear the faithful fervent prayers , that many poor christians pour out before the lord ! and saw but the humble , harmless , exemplary and heavenly lives , of many poor christians , that are represented to them as the filth and the off-scouring of the world , and perhaps no more regarded then lazarus was at the rich mans gate , luk. . did they but see and hear and know such holy and heavenly believers , and were as well acquainted with them as we are , how many of them would better know themselves , and see what they want , and what they must be , and better discern between the righteous and the wicked , between those that fear god , and that fear him not ! mal. . . dir. . it will therefore be a great help to the knowledge of your selves , if you will converse with those that bear the holy image of their creator , ( col. . . ) and whose lives will tell you what it is to live by faith , and what it is to walke in the spirit , to mortifie the flesh , and to live above all the alluring vanities of the world . we can more sensibly perceive the nature of holiness , when we see it in action before our eyes , than when we only read a description of it . who could have known what life is , or what reason is , by bare reading or hearing their descriptions , if he knew them not in himself and others , by another kind of demonstration ! many thousands can honour the name of a saint and the scripture description of a saint , that hate the life of holiness , when it appeareth to them in practice , and cannot endure a saint indeed . it will most convincingly tell you what you want , when you see what others have . to see how naturally they breath after heaven , will most convincingly shew you the dulness and earthliness of your minds : to see how easily they can love an enemy , and forgive a wrong , will acquaint you most sensibly with the ulcers of your passionate revenge●ul minds . do but lay by your prejudice and partiality , and see whether there be not in serious christians another spirit then in the world ? and whether they live not upon the things above , which your belief and love did never reach ? look upon believers , and consider why they pray , and watch and study to please god , and then bethink your selves whether you have not ●s much cause to do so as they : and so you may perceive your negligence by their diligence , your senselesness by their tenderness of heart and conscience ; your fleshliness by their spirituality , and the rest of your sins by the luster of their graces . saith gregory [ qui plenissime intelligere appetit qualis sit , tales debet aspicere qualis non est ; ●t in bonorum forma metiatur quantur ipse deformis est . ] that is [ he that would fully understand what he is , must look on such as are better then himself : that in the comeliness of the good he may take the measure of his own deformity . ] as isidore saith [ minus homo seipsum ex seipso considerat ] men know not themseves by themselves alone . hence therefore the servants of god may see how exactly they should live , and of what consequence it is that they be eminently holy ! when it is they that by their heavenly excellency must convince the world of their sinfulness and misery . o christians , do you live such exemplary and convincing lives ? is there indeed that excellency of holiness appearing in you , which may shew men , to the glory of your redeemer , how the heirs of heaven do differ from the world ? alas , our common careless living doth wrong to multitudes as well as to ourselves ; and is a cruelty to the souls whose salvation we are bound by our examples to promote . what then do those men that by their vicious scandalous conversation , do harden the ungodly , and cause them to think contemptuously , and to speak scornfully of the holy way ! o woe to them , if they repent not , by whom such offence cometh . especially ministers should see that their lives be a continual lecture ; as hierome saith [ episcopi domus & conversatio quasi in speculo posita , magistra est publicae disciplina : quicquid f●cerit , id sibi omnes faciendum putant . ] that is , [ the house and conversation of a bishop , is set as in a glass ( or to be beheld ) as the teacher of publike discipline : all think they should do whatever he doth . ] and therefore chrysostome concludeth [ that a priest that is bad , doth acquire by his priest-hood , not dignity but disgrace : for ( saith he ) thou fittest in judgement on thy self : if thou live well and preach well , thou instructest the people : if thou preach well and live ill , thou condemnest thy self . for by living well and preaching well , thou instructest the people how to live : but by preaching well and living ill , thou instructest god as it were how to condemn thee . ] and hence it is also that the servants of god should have a care of their fame , as well as of their conversation , because the reputation of religion dependeth much on the reputation of the religious : and reputation doth much to the encouraging or discouraging of the ungodly that are strangers to the things themselves . saith augustine , [ conscientia necessaria est tibi , fama proximo tuo : qui famam ancupans negligit conscientiam , hypocrita est : qui confi●ens conscientiae negligit famam , crudelis est ] that is , [ conscience is necessary for thy self : and thy good name is necessary for thy neighbour . ] he that hunteth after fame and neglecteth conscience , is an hypocrite : and he that so trusteth to a good conscience as to neglect his good name , is cruel ( to others ) when we mind our fame for the good of others , and the service of god , and not to please a proud vainglorios mind , and when we do it without immoderate care , seeking it only by righteous means , and referring the issue to the will of god , as being prepared for evil report as well as good , this is but to improve our talent to our masters use . ii. i come next to the internal impediments to self acquaintance , especially in the worser sort of men . . the first that i shall acquaint you with , is , that natural deep rooted sin of pride , which strongly inclineth men to think well of themselves , and to desire that all others do so too . so that where pride is not discovered and subdued by grace , men will scarce endure to be closely questioned by ministers or other friends about their sin , and the condition of their souls : what , question them whether they are ungodly , unsanctified , the servants of sin and satan ; in a state of death , and condemnation ? their hearts will rise with indignation against him that will put such questions to them . what! question them whether they have any saving grace ! whether they are regenerate , pardoned , and have any grounded hopes of heaven ! they love not the searching word of god ; they love not the distinguishing passages of scripture , they love not a faithful searching minister , because they would dishonour and trouble them with such doubts as these . a proud man judgeth not of himself as he is , but as his tumified distempered fancie representeth him to himself to be . to think himself something when he is nothing , and so to be wilfully his own deceiver , is his disease , gal. . . and as pride is one of the deep●st-rooted sins in man , and of greatest strength , and hardliest extirpated and overcome ; so true self-acquaintance must be accordingly difficult , it being carryed on but by such degrees as we get ground and victory against our pride . as melancholy men that are wise in all other things , may be far from the right use of reason in some one point , where the fantasie is crazed and the distemper lyeth ; so a proud man , how wise soever in any other matters , as to the right knowledge of himself , is like one that is crackt brained , and hath not indeed the use of reason ; pride was his first tutor , and taught him what to believe of himself : so that christ who comes after with a humbling doctrine , cannot be believed , nor scarce with any patience heard : o what a disease is to be cured , before a proud person will well know himself ! what labour do we lose in all our sermons ! yea how oft doth the medicine irritate the disease ! so that a poor wretch that is under the wrath of god , and knoweth not when he is gone out of the assembly , whether the justice of heaven will not take vengeance on him before he come hither again , yet cannot abide to hear of this , but with ahab , hateth the preacher that prophesieth evil of him , be it never so true . it is pride that leadeth up that armie of corruptions , that here strive against the light of truth , that is sent to convince and convert the guilty . and is a man like to be saved by the word , while he hateth it , and bends his thoughts and passions all against it ? dir. . he therefore that will ever know himself , must first let in so much of the light , as may take down his arrogancy , and bring him as a little child to the school of christ . first know what thou art as man ; and then know what thou art as a sinner , and sentenced by god ; that so thou mayst come to know what thou art as one that is under the hopes and duties of the redeemed . when thy proud heart rebelleth against conviction , remember with whom thou hast to do . will god speak submissively to thee for fear of offending thee ? will he cry thee mercy for handling thee so roughly as to tell thee thou art yet the child of wrath ? is he afraid to talke to thee of death or of damnation ? will he recall his threatnings , and repent him of the severity of his laws , because such worms are angry with them , or will not believe them ? perhaps thou mayst make a false hearted , frightful , man-pleasing minister , to change his strain of plainer dealing , and become thy flatterer , or be silent : but will god be silenced ? will he stoop to thee , and bend or stretch his word to humor thee ? o no ▪ he will one day tell thee what thou ar● with another voice then this of a mortal and despised man , and in another manner then preachers tell it thee . if thou canst frown the preacher out of the pulpit , or out of his fidelity to god and thee , yet canst thou not frown god out of heaven . he will speak to thee more terribly , then the terriblest preacher that ever thou heardst : and if thy pride shall rise up , and tell him that he doth thee wrong , how quickly will thy mouth be stopped , and thou be forced to confess thy guilt ! rom. . , , . o stoop man to the humbling word of grace ; or god will make thee stoop to the words and strokes of wrath . fear him that will make the proudest fear , before he hath done with them . judged thou must be ; by thy self , to self-abasing and conversion , or by god to desolation and confusion : and canst thou easier bear gods judgement then thy own ! stoop foolish self-deluding dust ! stoop sinful wretch , and know thy misery ! if thou stand it out a little longer , an undiscerned blow will bring thee down ; and thou shalt not see the hand that strikes thee , till thou art humbled to the grave and hell . o how absurd , yet pittiful a sight is it , to see poor sinners brave it out against the humbling message of the lord ! as if they could make good their cause againg him ! and scorn to know that they are going to hell , till they are there ! and then , will pride preserve them from the knowledge of it ? it is shameful folly to be proud and obstinate , where a man knoweth beforehand that he must submit at last , and is not able to stand it out . . the second intrinsecal impediment to self-acquaintance is an unresonable tenderness of our selves ; when an inordinate love of ease and quietness of mind doth prevail with us to hold fast all that thus quieteth us at the present , without regard of due provision for the time to come ; in this there is a mixture of unreasonableness and self-love : it is indeed the very brutish disposition . a beast will not willingly be dieted for his future health : let him have at present what he loveth and you please him , though you feed him for the slaughter ! for he hath not reason to foresee what followeth : an ox must be bound and cast and held down by force , if you will shooe him , though it be to the keeping of his feet from hurt ; or if you will pull out a thorn , or do any thing for his good that hurteth him at the present : you please not your horse by letting him blood , though you save his life by it . fleshly-minded men have thus bruitified themselves , so that they judge of things by present feeling , and have not reason and faith to look before them , and judge of things by what they tend to ; even by the good or hurt that will follow in the end . it is a very terrible troublesome thing , for a man that is unregerate , unjustified , and unreconciled to god , to know it ; for a man that hath any feeling left , to find himself in a state of condemnation : this is to stir up all the terrors of his soul , and cast him into perplexing fears and disquietments of mind ; so that he cannot eat , or drink , or sleep in quietness , but the troublesome thoughts of sin and everlasting wrath torment him : and the inconsiderable man that judgeth of things by present feeling , will not endure this ; and therefore must needs have the windows shut , and the light removed that sheweth him these perplexing sights : as most men hate those that speak against them , be the matter never so true ; so they cannot endure those thoughts that do accuse them , nor to have a reprover so neer them , even in their own breasts : a conscience within them , to preach to them night and day ; not one hour in a week , but where-ever they go , and whatever they are doing ; to be so neer , so constant , so precise , and so s●vere and terrible a preacher , as usually a newly enlightened and awakened conscience is ; this seemeth intolerable to them ; and whatever come of it , this preacher must be silenced , as turbulent and vexatious , and one that would make them melancholy or mad . and this is the condemnation of these miserable souls , that light is come into the world , and they loved darkness rather than light , because their deeds were evil : for every one that doth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved , joh. . , . and thus while men are so tender of themselves , that they will do nothing that troubleth or hurteth them at the present , they venture upon all the miseries that they are forewarned of . dir. . be not unreasonably tender of a little disturbance at the present , nor unbelievingly careless of the misery to come . cannot you endure to know your sin and misery , and yet can you endure to bear it ? will you go to hell for fear of knowing that you are in the way ? must you not know it with everlasting woe and vengeance when you come thither , if by knowing your danger you prevent not your coming thither ? is it easier to bear gods wrath for ever , than to find at present that you have offended him ? sirs , the question is whether you are under the condemnation of the law , or not ? whether you are regenerate and justified , or yet in your sin ? if you are justified , far be it from me to perswade you to think that you are under condemnation : i leave that to satan and the malicious world , who are the condemners of those that christ doth justifie . but if you are unregenerate and unjustified , what will you do at death and judgement ? can you stand before god , or be saved upon any other terms ? you cannot ; if god be to be believed , you cannot : and if you know the scriptures , you know you cannot ! and if you cannot be saved in an unrenewed unjustified state , is it not needful that you know it ? will you cry for help before you find your selves in danger ? or strive to get out of sin and misery , before you believe that you are in it ? if you think that you have no other sin than the pardoned infirmities of the godly , you will ●ever so value jesus christ , and pray and ●●rive for such grace as is necessary to them ●●at have the unpardoned reigning sins of ●●e ungodly . if it be necessary that you 〈◊〉 saved , it is necessary that you value and ●●ek salvation ; and if so , it is necessary ●●at you know your need of it , and what ●ou must be and do if you will obtain it ! 〈◊〉 is a childish or brutish thing , below a man of reason , to stick at a little present trouble , when death cannot otherwise be prevented : if you can prove that ever any was converted and saved by any other way then by coming to the knowledge of their sin and misery , then you have some excuse for your presumption : but if scripture tell us of no other way , yea that there is no other way , and you know of none that ever was saved by any other , i think it is time to fall to work , and search and try your hearts and lives , and not to stop at a straw when you are running for your lives , and when damnation is as it were at your backs . you should rather think with your selves , if we can so hardly bear the forethoughts of hell , how shall we be able everlastingly to bear the torments ? and consider , that christ hath made the discovery of your sin and misery to be now comparatively an easie burden , in that he hath made them pardonable and curable : if you had not had a saviour to fly to , but must have looked on your misery as a remediless case , it had then been terrible indeed ; and it had been no great mistake to have thought it the best way to take a little ease at present , rather then to disquiet your selves in vain . but through the great mercy of god , this is not your case ; you need not despair of pardon and salvation , if you will but hear while it is called today . the taske that you are called to , is not to torment your selves as the damned do , with the thought of unpardonable sin , and of a misery that hath no help or hope ; but it is only to find out your disease , and come and open it to the physicion , and submit to his advice and use his means , and he will freely and infallibly work the cure . it is but to find out the folly that you have been guilty of , and the danger that you have brought your selves into , and come to christ , and with hearty sorrow , and resolution to give up your selves unto his grace , to cast away your iniquities , and enter into his safe and comfortable service . and will you lie in hell , and say , we are suffering here , that we might escape the trouble of foreseeing our danger of it , or of endeavouring in time to have prevented it ! we dyed for fear of knowing that we were sick ! we suffered our house ●o burn to ashes for fear of knowing , that it was on fire ! o sirs , be warned in time , and own not , and practice not such ●egregious folly , in a business of everlasting consequence . believe it , if you sin , you must know that you have sinned : and if you are in the power of satan , it cannot long be hid . did you but know the difference between discovering it now while there is hope , and hereafter when there is none , i should have no need to perswade you to be presently willing to know the truth , whatever it should cost you . hind . . another great impediment of the knowlege of ourselves , is , that self love so blindeth men that they can see no great evil in themselves or any thing that is their own : it makes them believe that all things are as they would have them be ; yea and better than they would have them : for he that would not indeed be holy , is willing by himself and others to be thought so : did not the lamentable experience of all the world confirm it , it were incredible that self-love could so exceedingly blind men . if charity think no evil of another , and we are very hardly brought to believe any great harm by those we love ; much more will self-love cause men to see no evil by themselves , which possibly they can shut their eyes against : it being more radicated and powerful than the love of others . no arguments so cogent , no light so clear , no oratory so perswading , as can make a self-lover think himself as bad as indeed he is , till god by grace or terror shall convince him . when you are preaching the most searching sermons to convince him , self-love confuteth or misapplyeth them ; when the markes of tryal are most plainly opened , and most closely urged , self-love doth frustrate the preachers greatest skill and diligence : when nothing of sense can be said to prove the piety of the impious , and the sincerity of the formal hypocrite , yet self love is that wonderful alchymist , that can make gold not only of the basest mettal , but of dross and dirt : let the most undenyable witness be brought to detect the fraud and misery of an unrenewed soul , self-love is his most powerful defender ; no cause so bad which it cannot justifie ; and no person so miserable but it will pronounce him happy , till god by grace or wrath confute it . self-love is the grand deceiver of the world . dir. . svbdue this inordinate self-love , and bring yoar minds to a just impartiality in judging . remember that self-love is only powerful at your private bar : and it is not there that your cause must be finally decided : it can do nothing at the bar of god ; it cannot there justifie , where it is condemned it self : god will not so much as hear it , though you will hear none that speak against it : self-love is but the vicegerent of the grand usurper , that shall be deposed and have no shew of power , at christs appearing , when he will judge his enemies . and here it will be a helpful course , to see your own sin and misery in others , and put the case as if it were theirs , and then see how you can discern the evil of it . o how easie is it with the most , to see and aggravate the faults of others ? how safe were we if we were as impartial to ourselves ! and also it will be very useful to desire often the help of more impartial judgements then your own : fit enim nescio quomedo ( inquit cicero ) ut magis in aliis cernamus , quam in nobis met ipsis , siquid delinquitur . others can quickly spie our faults , as we can quickly find out theirs : therefore as poets and painters do expose their works before they finish them , to the common view , that so what is blamed by many may be considered and amended ; so should we in order to the judging of our selves , observe both what our friends and enemies say of us , and the more suspiciously try what others blame . but especially have some neer judicious friends that will prudently and faithfully assist you . a true friend is an excellent looking-glass . saith seneca , deliberate well first in the choosing of a friend , and then with him deliberate of all things . and if you would have the benefits of friendship , discourage not plain dealing . magis amat objurgator sanans ( inquit august . ) quam adulator dissimulans . i know a reprover should be wise , and love must be predominant if he will expect success ; for if he speak laceráto animo , as augustine saith , it will seem but punientis impetus and not corigentis charitas . ) but we must take heed of judging that we are hated , because we are reproved : that is , that a friend is not a friend , because he doth the office of a friend . of the two it is fitter to say of a reproving enemy , he dealeth with me like a friend ] then of a reproving friend , he dealeth with me like an enemy : ] for , as augustine saith , accusare vitia officium est bonum , quod cum mali faciunt , alienas partes agunt ] it is a good office to speak ill of vice , which when bad men do , they play anothers part . it is a happy enmity that helpeth you to deliver you from sin and hell : and a cruel friendship that will let you undoe your soul for ever , for fear of displeasing you by hindering it . there are two sorts that deprive themselves of the saving benefit of necessary reproof , and the most desirable fruits of friendship : the one is the hypocrite that so cunningly hideth his greatest faults , that his friend and enemie never tell him of them : he hath the happiness of keeping his physicion unacquainted with his disease , and consequently of keeping the disease . the other is the proud , that can better endure to be ungodly then to be told of it , and to live in many sins , then to be freely admonished of one . consider therefore that it will prove self-hatred in the effect , which is now called self-love : and that it would seem but a strange kind of love from another , to suffer you to fall into a cole-pit , for fear of telling you that you are neer it ; or to suffer you to fall into the enemies hands , lest he should affright you by telling you that they are neer : if you love another no better then thus , you have no reason to call your self his friend ; and shall this be your wisest loving of your selves ? if it be love to damn your souls for fear of knowing your danger of damnation , the devil loveth you : if i● be friendship to keep you out of heaven for fear of disquieting you with the light that should have saved you , then you have no enemies in hell. the devil himself can be content to grant you a temporal quietness and ease , in order to your everlasting disquietness and woe . let go your hopes of heaven , and he can let you be merry a while on earth : while the strong armed man keepeth his house , the things that he possesseth are in peace . if it be no● friendship but enmity to trouble you with the sight of sin and danger , in order to your deliverance , then you have none but enemies in heaven : for god himself doth take this course , with the dearest of his chosen . no star doth give such light as the sun doth : no minister doth so much to make a sinner know himself , as god doth . love yeur selves therefore in the way that god loveth you : be impartially willing that god and man should help you to be throughly acquainted with your state ; love not to be flattered by others or your selves . vice is never the more lovely because it is yours : and you know that pain is never the more easie or desirable to you , because it is yours . your own diseases , losses , injuries , and miseries , seem the worst and most grievous to you : and why should not your own sins also be most grievous ? you love not poverty , or pain , because it s your own ; o love not sin because it is your own . hind . . another impediment to self-acquaintance , is , that men observe not their hearts in a time of trial , but take them always at the best , when no great temptation puts them to it . a man that never had any opportunity to rise in the world , perhaps doth think he is not ambitious , and desireth not much to be higher then he is : because the coal was never blown : when a little affront doth ferment their pride into disquietness and desires of revenge ; or applause doth ferment it into tumor or self-exaltation , they observe not then the distemper when it is up and most observable ; because the nature of sin is to please and blind , and cheat the mind into a consent : and when the sin seems past , and they find themselves in a seeming humility and meekness , they judge of themselves as then they find themselves , as thinking that distemper is past and cured , and they are not to judge of themselves by what they were , but what they are . and by that rule every drunkard or whoremonger should judge themselves temperate , and chaste , as soon as they forbear the act of sin : and what if poverty , age or sickness hinder them from ever commiting either of them again ? for all this the person is a drunkard or fornicator still ; because the act is not pardoned , nor the heart sanctified , and the habit or corrupt inclination mortified . and thus passionate persons do judge of themselves by their milder temper , when no temptation kindleth the flame . but little doth many a one know himself , what corruption is latent in his heart , till tryal shall disclose it , and draw it into sight . jam diu diabolus ( inq . august . ) sopitum ignem sine ullis flammis occultat , donec duas faculas jungens ambas simul accendat , &c. ] if these persons be not always sinning , they will not take themselves for sinners : but he that hath once sinned knowingly , in gods account continueth in the sin , till his heart be changed by true repentance . yet , on the other side , i would not wrong any upright soul , by perswading them to judge of themselves , as they are at the worst , in the hour of temptation ; for so they will be mistaken as certainly , though not as dangerously as the other . you will aske then , what is to be done in such a difficult case ? if we must neither judge of our selves as we are at the best out of temptation , not yet as we are at the worst in the hour of temptation , when and how then shall we judge of our selves ? i answer , it is one thing to know our particular sins , and their degrees , and another thing to know our state in general , whether we are justified and sanctified or not . to discern what particular sin is in us , and how apt it is to break forth into act , we must watch all the stirrings and appearings of it , in the time of the temptation : but to discern whether it be unmortified and have dominion , we must observe these rules . . there is no man on earth that is perfectly free from sin : and therefore it is no good consequence , that sin reigneth unto death , because it is not perfectly extinguished , or because it is sometime committed , unless in the cases after expressed . . no sin that is truly mortified and repented of , shall condemn the sinner : for pardon is promised to the truly penitent . . whatever sin the will , accordingly to its habitual inclination , had rather leave then keep , is truly repented of and mortified . for the will is the principal seat of sin ; and there is no mere sinfulness , then there is wilfulness , rom. . , , , , , . . there are some sins which cannot be frequently commited in consistency with true grace , or sincere repentance : and some which may be frequently commited in consistency with these . as where sins are known and great , or such as are easily subject to the power of a sanctified will , so that he that will reject them , may : as one such sin must have actual repentance , if actually known ; so the frequent committing of such will not consist with habitual repentance . whereas those sins , that are so small as upright persons perhaps may not be sufficiently excited to resistance ; or such as upon the sincere use of means are still unknown , or such as a truly sanctified will may not subdue , are all of them consistent with repentance and a justified state ; and in this sense we reject not that distinction betwixt mortal and venial sin ; that is , between sin inconsistent with a state of spiritual life , and sin consistent with it , and consequently pardoned . he that had rather leave the former sort ( the mortal sins ) will leave them ; and he that truly repents of them , will forsake them : but of the other ( consistent with life ) we must say , that a may may possibly retain them , that yet had rather leave them , and doth truly repent of them . . a sin of carnal interest ( esteemed good in order to some thing which the flesh desireth ; and so loved and deliberately kept ) hath more of the will , and is more inconsistent with repentance , then a sin of meer passion or surprize , which is not so valued upon the account of such an interest . . they that have grace enough to avoid temptations to mortal or reigning sin , and consequently that way to avoid the sin , shall not be condemned for it , whatever a stronger temptation might have done . . where bodily diseases necessitate to an act , or the omission of an act , the will is not to be charged with that which it cannot overcome , notwithstanding an unfeigned willingness : as if a man in a frenzie or distraction should swear or curse , or blasphem ; or one in a lethargie , or potent melancholy cannot read or pray , or meditate ; &c. . as frequent commssions of venial sins ( or such as are consistent with true grace ) will not prove the soul unsanctified ; so the once committing of a gross sin by surprize , which is afterward truly repented of , will not prove the absence of habitual repentance , or spiritual life , so as the frequent committing of such sins will. so that i conclude , in order to the detection of the sin itself , we must all take notice of our selves as at the worst , and see what it is that temptations can do : but in order to the discovery of our state , and whether our sins are pardoned or no , we must especially observe whether their eruptions are such as will consist with true habitual repentance , and to note what temptations do with us ; to this end , dir. . observe then the workings and discoveries of the heart , and judge of its abundance , or habits by your words and deeds . note what you were when you had opportunity to sin , when the full cup of pleasure was held out to you , when preferment was before you , when injurie or provoking words did blow the coal ; if then sin appeared , judge not that you are free , and that none of the roots are latent in your hearts ; or if you are sure that such dispositions are hated , repented of and mortified , yet you may hence observe what diseases of soul you should chiefly strive against , to keep them under , and prevent a new surprize or increase . it is usual for such licentiousness , such self-seeking , such ugly pride and passion to break forth upon some special temptations , which for many years together did never appear to the person that is guilty , or to any other , that it should keep the best in fear and self-suspicion , and cause them to live inconstant watchfulness , and to observe the bent and motions of their souls : and to make use afterward of such discoveries as they have made to their cost in time of tryal . and it much concerneth all true christians , to keep in remembrance the exercise and discoveries of grace which formerly upon tryal did undoubtedly appear , and did convince them of the sincerity which afterward they are apt again to question . will you not believe that there is a sun in the firmament unless it always shine upon you ? or that it is hot unless it be always summer ? will you not believe that a man can speak , unless he be always speaking ? it is weakness and injurious rashness in those christians , that upon every damp that seizeth on their spirits , will venture to deny gods former mercies , and say that they had never special grace , because they feel it not at present : that they never prayed in sincerity , because some distemper at present discomposeth or overwhelmeth them : that their former zeal and life was counterfeit , because they are grown more cold and dull ; that their former comforts were all but hypocritical delusions , because they are turned now to sorrows : as much as to say , because i am now sick , i was never well , nor so much as alive . o were it not for the tender compassions of our father , and the sure performance of our lord and comforter , and that our peace is more in his hand than our own ( though more in our own than any others , ) it could never be that a poor distempered imperfect soul , should here have any constancie of peace ; considering the power of self-love and partiality , on one side , and of grief and fear and other passions on the other ; and how little a thing doth shake so moveable and weak a thing , and muddy and trouble a mind so easily disturbed ; and how hard it is again to quiet and compose a mind so troubled , and bring a grieved soul to reason , and make passion understand the truth , and to cause a weake afflicted soul to judge clean contrary to what they feel : all this considered , no wonder if the peace and comfort of many christians be yet but little and interrupted and uneven : and if there be much crying in a family that hath so many little ones , and much complaining where there are so many weak and poor : and many a groane where there is so much pain . to shew us the sun at midnight ; and convince us of love while we feel the rod ; and to give us the comfortable sense of grace , while we have the uncomfortable sense of the greatness of our sin ; to give us the joyful hopes of glory , in a troubled melancholy dejected state : all this is a work that requireth the special helpe of the almighty , and exceeds the strength of feeble worms . let god give us never so full discoveries of his tenderest love and our own sincerity , as if a voice from heaven had witnessed it unto us , we are questioning all if once we seem to feel the contrary , and are perplexed in the tumult of our thougths and passions , and bewildred and lost in the errors of our own disturbed minds . though we have walkt with god , we are questioning whether indeed we ever knew him , as soon as he seemeth to hide his face . though we have felt another life and spirit possess and actuate us than heretofore , and found that we love the things and persons which once we loved not , and that we were quite falln out with that which was our former pleasure , and that our souls broke off from their old delights , and hopes and ways , and resolvedly did engage themselves to god , and unfeignedly delivered up themselves unto him ; yet all is forgotten , or the convincing evidence of all forgotten , if the lively influences of heaven be but once so far withdrawn , as that our present state is clouded and afflicted , and our former vigour and assurance is abated . and thus unthankfully we deny god the praise and acknowledgement of his mercies , longer than we are tasting them , or they are still before us ; all that he hath done for us is as nothing , and all the love which he hath manifested to us is called hatred ; and all the witnesses that have put their hands to his acts of grace , are questioned ; and his very seals denyed , and his earnest misinterpreted , as long as our darkened distempered souls are in a condition unfit for the apprehension of mercy ; and usually when a diseased or afflicted body doth draw the mind into too great a participation of the affliction . and thus as we are disposed our selves , so we judge of our selves and of all our receivings , and al ! gods dealings with us : a soul in a cheerful lively frame , thinks well of all that god doth to him ; and hath thoughts of hope , and peace , and joy ; as health disposeth the body to alacrity , and can make a man merry , that hath little else : whereas a soul overwhelmed with cares , and fears , and griefs , and muddyed with sinfull excessive thoughtfulness , and habituated in a diseased sickly frame , is afraid of every thing , and turneth matter of comfort into sorrow , and is in daily pain by its own imaginations ; like a man that hath a sore , and is hurt with the thought that some body toucht it . when we feel our selves well , all goes well with us , and we put a good interpretation upon all things : and when we are out of order , we complain of every thing , and take pleasure in nothing , and no one can content us , and all is taken in the worser part ; as the poet said , laeta fere laetus cecini , cano tristia tristis . you shall have a merry song from a merry heart , and a sad ditty from a troubled grieved mind . and thus while the discoveries both of sin and grace , are at present overlookt , or afterwards forgotten , and almost all men judge of themselves by present feeling , no wonder if few are well acquainted with themselves . but as the word and the works of god must be taken together , if they be understood , and not a sentence , part or parcel taken separated from the rest which must make up the sense : so also the workings of god upon your souls must be taken altogether : and you must read them over from the first till now , and set all together , and not forget the letters , the part that went before , or else you will make no sense of that which followeth . and i beseech all weak and troubled christians to remember also that they are but children and schollars in the school of christ : and therefore when they cannot set the several parts together , let them not overvalue their unexperienced understandings , but by the help of their skilful faithful teachers , do that which of themselves they cannot do : enquire what your former mercies signifie : open them to your guides , and tell them how god hath dealt with you from the beginning , and tell them how it is with you now : and desire them to help you to perceive how one conduceth to the right understanding of the other . and be not of froward but of tractable submissive minds ; and thus your self-acquaintance may be maintained , at least to safety , and to some degree of peace , if not to the joys , which you desire , which god reserveth for their proper season . i should have added more on this necessary subject ; but that i have said so much of it in other writings , especially in the saints rest , part. . chap. . and in my treatise of self-denial , and in the right method for peace of conscience . i must confess i have written on thi● subject as i did of self-denyal , viz with expectation that all men shoul● confess the truth of what i say ; and yet so few be cured by it of thei● self-ignorance , as that still we must stand by , and see the world distracted by it the church divided , the love of bre●thren interrupted , and the work of sa●tan carryed on by error , violence , and pride ; and the hearts of men so strangely stupified , as to go on incor●rigibly in all this mischief , while th● cause and cure are opened before them and all in vain , while they confess the truth ! so that they wil● leave us nothing to do , but exercise our compassion by lamenting the deliration of phrenetick men , while we are unable to save the church , their brethren , or their own souls , from the dilaceratious and calamitous effects of their furious self-ignorance ▪ but christ that hath sent us with the light which may be resisted , and abused , and in part blown out , will speedily come with light unresistible , and will teach the proud , the scornful , the unmerciful , the self-conceited , the malicious , and the violent , so effectually to know themselves , as that no more exhortations shall be necessary for the reception of his convictions ; nor will he or his servants any more beseech men to consider and know their sin and misery , nor be beholden to them to believe and confess it . see jude v. . . and is there no remedy for a stupified inconsiderate soul ? is there no prevention of so terrible a self-knowledge , as the light of judgement , and the fire of hell will else procure ? yes , the remedy is certain , easie , and at hand : even to know themselves till they are driven to study , and seek and know the father and his son jesus christ : joh. . . and yet is the salvation of most as hopeless almost as if there were no remedie , because no perswasion can prevail with them to use it . lord , what hath thus lockt up the minds and hearts of sinners against thy truth and thee ? what hath made reasonable man so unreasonable , and a self-loving nature so mortally to hate it self ? o thou that openest and no man shutteth , use the key that openeth hearts ; come 〈◊〉 with thy wisdome and thy love , an● all this blindness and obstinacy will be gone . at least commit not the safety of thy flock to such as will not know themselves : but gather thy remnant , and bring them to their folds , and let them be fruitful and increase ; and set up shepheards over them , which shall feed them , and let them fear no more , nor be dismayed , nor be lacking , jer. . , . ordain a place for them , plant them , and and let them dwell therein unmoved ; and let not the children of wickedness waste them any more , chron. . . as a shepheard seeketh out his flock in the day that he is among 〈◊〉 sheep that are scattered , so seek out thy sheep and deliver them 〈◊〉 of all places where they have been scattered in the cloudy and dark day , ezek. ● . , save thy people and bless thine inheritance : feed them also , and lift them up for ever , psal . . . finis . a discourse about a scrupulous conscience preached at the parish-church of st. mary aldermanbury, london / by benjamin calamy ... calamy, benjamin, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse about a scrupulous conscience preached at the parish-church of st. mary aldermanbury, london / by benjamin calamy ... calamy, benjamin, - . the second edition. [ ], , [ ] p. printed for rowland reynolds ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- luke xi, -- sermons. conscience -- sermons. conscience -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - taryn hakala sampled and proofread - taryn hakala text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse about a scrupulous conscience , preached at the parish-church of st. mary aldermanbury , london . by benjamin calamy , d. d. one of his majesties chaplains in ordinary . consider this , 't is the judgment of some , that thousands are gone to hell , and ten thousands upon their march thither , that in all probability had never come there , if they had not been tempted from the parish churches , for the enjoyment of communion in a purer church . mr. baxter's ep. to separate congr . the second edition . london , printed for rowland reynolds , next door to the middle exchange in the strand . mdclxxxiii . to sr. george jeffryes , knight and baronet , chief justice of chester . sir , though i could not easily perswade my self to expose this following sermon to publick view , yet after i was once resolved to venture it abroad , i was soon determined to whom i ought to present it . to your interest and favour i chiefly owe my being placed in this parish , to your countenance my greatest encouragement here , and if it may gain your acceptance and approbation , i shall but little value the uncertain judgment of others . upon how many this plain homely discourse may have good effect , i cannot ghess ; how many it will anger and displease i am not at all concerned : and tho i may be thought by some ill advis'd in publishing such a sermon , yet every one will commend and justifie my discretion in prefixing your name before it : for so great an awe have the enemies of our church and government of your loyalty and fidelity to both , of your undaunted zeal and activity for the service of both , that they will not dare loudly to condemn what you are pleased to protect . they will be justly afraid of quarrelling with me , when they know i have engaged you on my side . i am very sensible , that in this age we live some are so extraordinarily wise and wary , as to censure and discourage all men that speak roundly and act vigorously for the king and church , as being more forward and busie than is needful : but i am also as sensible , that if some men had not shewn more courage and honesty than those prudent persons , both would have been by this time in far greater danger , than at this present , thanks be to god , they are . for my own part , no one is more favourable to a truly tender conscience than my self , let it be as nice and scrupulous as it can well be , so it be about the substantial matters of piety towards god , justice between man and man , due obedience to superiours , and when it makes us more exactly careful of our undoubted duty in all instances : but , when men are scrupulous only on one side , about things commanded by lawful authority , and make no scruple of disobedience , schism , faction , and division ; when men set up their private humour , fancy , or opinion , in opposition to established laws , when they become peevish , pragmatical , and ungovernable ; nay , when mens consciences prove so generally tender and scrupulous , as to doubt of and suspect the rights of the crown , ( for that conscience that is so tender against the church is also usually as tender against the king ) such wayward skittish consciences ought to be well bridled and restrained , or else they will be not only intolerably troublesome , but extreamly mischievous both to church and state. that the blessed rewards of vertue and loyalty may plentifully descend upon your self , and all that belong to you , both in this life and that which is to come , is the earnest prayer of honoured sir , your most humble and most obliged servant , benjamin calamy . st. luke . . but rather give alms of such things as you have ; and behold , all things are clean unto you . the occasion of these words was this . whilst our blessed saviour was after his wonted manner instructing the people , a certain pharisee , either in some measure pleased with his discourse , or else that he might catch an advantage against him , besought him to dine with him . our lord , who refused no fair opportunity of doing good , would not disdain to go to the houses , either of the greatest sinners , or his most deadly enemies ; would converse familiarly with them , and eat at their tables , that by such obliging condescension he might by degrees win them to the love and embracing of divine truth . he was the great physician of souls , and went about continually visiting his patients , all those whose minds stood in need of his help or cure . he consulted their benefit more than his own safety or reputation . he would keep company with publicanes and sinners , in order to the reforming of them , tho he himself for doing so should be thought one of them ; and he frankly accepted the invitation of pharises , tho he knew they lay in wait for him , and design'd only to intrap him . he went in therefore with the pharisee into his house , and without any of those previous washings and purifications , which the jews religiously used before eating , he sat down to meat . this the strict pharisee thought a great prophaneness and wickedness in his guest . he wondred that so great a prophet and preacher of righteousness as our saviour pretended to be , should so scandalously violate the traditions of the elders , verse . and when the pharisee saw it , he marvelled that he had not first washed before dinner : for as st. mark tells us upon a like occasion , mark . . the pharisees , and all the jews , except they wash their hands , eat not , holding the tradition of the elders . and when they come from the market , except they wash , they eat not . and many other things there be which they have received to hold , as the washing of cups , and of pots , and of brasen vessels , and of tables . things not ordained by god , nor any part of moses's laws , but the rules and prescriptions of their rabbies or scribes ; observed , at least by the strictest part of the jews , out of an opinion that true purity of mind was to be obtain'd and preserved by such frequent washings . for of such necessity did they think these outward . purgations to be , that it was a determined case amongst them , that if any one in great distress had water sufficient for washing , but not enough to wash and drink too , he ought rather to perish by thirst than neglect to wash himself ; and it was commonly said amongst them , that to eat with unwashen hands was a greater pollution , than to defile ones body with an harlot . now this our saviour with great zeal reproves in the pharisees , in the verses before my text , now do ye pharisees make clean the out-side of the cup and platter , but your inward part is full of ravening and wickedness . ye fools , did not he that made that which is without make that which is within also ? that is to say , that which god regards is the purity of your minds , the cleansing your hearts from all evil affections and filthy lusts ; and all your outward washings , without this internal purity , are but as if a man should wash his vessels , the out-side of them only , leaving the inside of them full of all filthiness and nastiness . thus do ye pharisees wash your bodies , whilst your souls and spirits remain full of all uncleanness , of malice , and wickedness . if you would obey and please god , you must cleanse that which is within as well as that which is without : then he adds the words of my text , but rather give alms of such things as you have ; and behold , all things are clean unto you . there are several meanings given of these words by interpreters , with which i shall not now trouble you , but only propound that which i shall choose to insist upon . it is very ordinary in scripture to express the whole of our duty or religion by some one part or eminent instance of it ; as very frequently by charity , so here by one principal part of charity , giving of alms. so that the sense ought not to be restrained to this single duty of alms-giving , to the exclusion of the rest ; but all other duties , that are of the same weight and necessity , are here understood , as well as that one which is mentioned . and then the sense is this , mind chiefly the great , and moral , and substantial parts of gods laws , study those duties that are of eternal and indispensable obligation , be most zealous and sollicitous for the matters of piety , righteousness , and charity , and behold all things are clean unto you ; that is , ye need not then be so anxious or concerned about these little things , nor so strictly tye up your selves to such formalities and external rites . if you be but seriously diligent about your main and undoubted duty , you will be more indifferent about meats and drinks , nor will you lay so great a stress upon any singularities or affectations in religion . be but exactly careful to avoid every thing which god hath forbid , to do every thing which he hath expresly commanded , and then trouble not your consciences about eating with unwashen hands . thus , as grotius upon these words observeth , they signifie the same with what st. paul saith , titus . . vnto the pure all things are pure . they who keep themselves unspotted from all sinful pollutions , who strictly abstain from unlawful freedoms , may with a safe conscience use any unlawful liberty , and eat any kind of meats , with washen or unwashen hands . in short , the sense of the words seemeth to be this ; mind your plain and necessary duty , and trouble not your selves with scruples about little and indifferent things . whence i shall take occasion to discourse of what is usually called a scrupulous conscience : which i have chosen to do , not out of a design to expose or upbraid the weakness of any , but rather charitably to contribute what i can towards the healing and curing of it : and this i take for granted , that we cannot do greater service either to the church of christ or souls of men , than by all prudent means to root out those needless scruples out of their minds , which hath been the occasion of such unchristian separations and dangerous divisions amongst us , at first begun , and still maintained generally upon the account of such things , as i verily believe a well instructed conscience need not be concerned or disturbed about . i shall first shew you what i understand by a scrupulous conscience , then observe some few things concerning it , and lastly , offer some plain rules and means by which we may best get rid of it . first , what is a scrupulous conscience ? now conscience , as it is a rule of our actions , is nothing else , but a man's mind or judgment concerning the moral goodness or evil , lawfulness or unlawfulness of things ; and as this judgment is either true or false , so is our conscience either good and well grounded , or erroneous , the divine law made known to us either by the light of nature , or plain scripture , or direct consequence from it , such as any honest man may understand , is the rule of conscience , or of that judgment we make of the lawfulness or unlawfulness of things . so that our conscience is a safe rule and guide of our actions no farther than as it self is directed and warranted by the law of god. . a good and well grounded conscience is , when we carefully abstain from whatever god hath forbidden , don't neglect doing any thing which he hath commanded , and as for other matters left indifferent and at liberty , we do them or forbear doing of them according as the rules of obedience to superiours , prudence , and charity , do require . this is the health and sound state of the mind . . an erroneous conscience is , when we judge that to be evil or unnecessary which god hath expresly commanded , and is our duty ; or that to be good and necessary which he hath plainly forbid , and is really sinful . now our consciences cannot alter the nature of things : that which is our duty remaineth so , and we sin by omitting it , notwithstanding we in our consciences think it unlawful to be done ; and what is really evil continueth such , and is sin in us , however our consciences tell us it is our duty to do it : and the fault is more or less compassionable and pardonable , as the causes of the error are more or less voluntary and avoidable . this is a grievous disease and deadly sickness of the mind , when we thus grossly err in our judgments , and act according to our mistaken opinion of things . . a scrupulous conscience is conversant about things in their own nature indifferent , and it consists either in strictly tying up our selves to some things which god hath no where commanded ; as the pharisees made great conscience of washing before they did eat , and abundance of other unnecessary rites and usages they had of mens own inventing and devising , which they as religiously , nay more carefully observed than the indisputable commands of god himself : or in a conscientious abstaining from some things which are not forbid , nor any ways unlawful . touch not , taste not , handle not , doubting and fearing where no fear is , thinking that they should as much offend god by eating some kind of meats , wearing some garments , as they should do were they guilty of murder and adultery . which is the case of many amongst us , who by such scrupulosity about little matters seem more precise and austere than other good and honest christians are , or themselves need or ought to be . for be it from me , by any thing i shall now say , to discourage the greatest and tenderest care any christian can take to keep himself from all sin , from all occasions and temptations to it , from the least appearance of evil , of what is really such : and to do any thing that is in it self sinful , out of confidence that it is lawful , is far worse and a more grievous offence than to abstain from many things which are truly lawful , out of an opinion that they are sinful . notwithstanding this , i cannot but reckon it the chief policy of the devil , the grand enemy of all that is good , when he cannot persuade us that there is nothing at all sinful or unlawful , then to make us suspect every thing for such , or at least , that there is great danger of displeasing god by the most indifferent and innocent actions ; by these means ensnaring and entangling mens consciences , and rendring religion a most troublesome burden to them . a scrupulous conscience therefore starts and boggles , where there is no real evil or mischief ; is afraid of omitting or doing what may be omitted or done without sin. which i know not how better to illustrate than by those unaccountable antipathies or prejudices that some men have against some sort of meats , or living creatures , which have not the least harm or hurt in them , yet are so offensive and dreadful to such persons , that they fly from them as they would from a tyger or bear , and avoid them as they would do the plague or poyson . just thus do some men run out of the church at the sight of a surplice , as if they had been scared by the apparition of a ghost . i. proceed to the second thing i propounded , to observe to you some few general things concerning this scrupulous conscience ; as , . that this is a very sickly , crazy temper of mind , a great indisposition , a state of weakness and infirmity . it ariseth from ignorance and want of right understanding our religion , from undue timerousness or unsetledness of mind , from melancholy , or unreasonable prejudices and mistakes about the nature of things . such scrupulous persons are like fearful women , that wander in the dark , who seeing nothing to affright them , yet fancy many things , which make them tremble every step they take : or like those who see only by an uncertain glimmering twilight , their imagination once abus'd and prepossess'd , transforms every object into a monster or gyant . thus this scrupulous is the same with what in other words some call a tender conscience , so tender that every thing hurts and wounds it , like a tender eye which the least dust or smoak grievously offends , or a tender constitution of body , which the least air or wind mightily disorders and discomposes . now this is far from being any vertue or commendation in us , this is no desirable qualification , nor a matter of ambition to be thought men of such tender consciences , no more than it is for a man's reputation to be sickly and often indispos'd . a good conscience is firm and steady , well setled and resolved , and such needless scruples about things lawful are at the best a sign of an ungovern'd fancy , and a weak judgment . as the niceness and squeamishness of a mans stomach that distasts wholsom food is a simptom of an unsound and unhealthy body . this doth not argue any extraordinary holiness or purity above others , as the pharisee conceited of himself , stand off , come not ' nigh me , touch me not , for i am holier than thou , because he washed himself so often . no , we are yet in a childish state , and whilst we are frighted with such bug-bears and phantasms , we have not yet arrived to the understanding or resolution of a man. . this scrupulosity about little matters may be , and is often a sign of hypocrisie . i take not upon my self to judge any persons . let every man look to himself ; but thus certainly it was with the scribes and pharisees of old ; they strained at every gnat , stumbled at every straw , would starve sooner than eat their meat with defiled hands , would not for the world wrong a man of a cummin-seed , or a spear of mint , and by this wonderful exactness and strictness in some instances , they easily gained the reputation of the greatest saints ; so that it is said to have been an ordinary proverb among the jews , that if but two persons in the world , went to heaven , one of them would be a scribe the other a pharisee . yet for all this , if we will believe our saviour's account of them , they made nothing of swallowing camels , living in the greatest and most known wickedness . alas ! their consciences would not give them leave to enter into the governours hall to go amongst the heathens , for fear of being polluted by them , yet at the same time they stuck not at suborning false witnesses against the best and most innocent person that ever lived . they blamed the disciples for plucking the ears of corn on the sabbath-day , as if they , poor tender-hearted men , were offended and grieved to the soul at such prophaneness , and yet they thought it nothing to deny relief and succour to their own parents when in want or distress ; they made no bones of rapine and extortion , oppressing the poor , or devouring widows houses . by their curiosity about these external observances , they hoped to make amends for their gross transgressions in other cases of far greater weight and moment . since they denied themselves many things which god had allow'd them , they hop'd he would readily forgive them , tho in some other things they took a greater liberty than he had permitted them . had any of us been present when mary , st. john . . took the ointment of spikenard , very costly , and anointed the feet of jesus , and had heard judas's rebuke , why was not this ointment sold for three hundred pence , and given to the poor ? ( he scrupled such a profuse expence , tho about our saviour himself . he thought it might have been better employ'd , to more useful purposes . ) should we not from this have strait concluded him the most charitable and conscientious of all christ's disciples , and yet this over-great care for the poor was only a pretence and covering for his theevish intention . they therefore who are so scrupulous about little indifferent matters , ought to approve their honesty and sincerity by the most accurate diligence in the practise of all other duties of religion , which are plainly and undoubtedly such . they who pretend to such a tender conscience above other men must know , that the world will watch them as to the fairness and justice of their dealings , the calmness of their tempers , their behaviour in their several relations , their modesty , humility , charity , peaceableness , and the like . if in all these things they keep the same tenor , use the same caution and circumspection , and be uniformly conscientious , then it must be acknowledged , that it is only weakness or ignorance that raiseth their scruples , not any vicious principle ; and the condition of those who are under the power of such scruples , is much to be commiserated . but , when i see a man scrupling praying by a book or form , and yet living without any sense of god or fear of him , afraid of a ceremony in god's worship , and not afraid of a plain damnable sin , of covetousness , rash censuring his brethren , of hatred and strife , faction and schism , and disobedience to superiours ; when i see one that out of conscience refuseth to kneel at the sacrament , and yet dares totally neglect the communion ; who takes great care not to give offence to his weak brother , but can freely speak evil of dignities , and despiseth his lawful governours ; it is not then uncharitable to say , that it is not dread of displeasing god , but some other bye end or interest that acts and moves such a person , and in pleading the tenderness of his conscience he is no other than a downright hypocrite . on the other side , let a man be never so punctual and critical in his conformity to all the appointed ceremonies and usages in our church , let him constantly attend gods solemn worship , and behave himself most reverently and decently at the publick prayers , yet if this man be prophane and intemperate , a derider of true piety and godliness , if he lives loosly and at random , all his regular devotions , all his bowing and kneeling to the honour of our saviour , all his niceness about his worship to perform it in the most orderly manner , all his zeal for the church shall avail him nothing . he is no better than the pharisee , washing the out-side , whilst he is within full of all wickedness and uncleanness . to be so concerned about little things , whilst we make no conscience of the greater , is the most evident sign that can be given of a false christian . and hath it not often hapned in the world , that such a mighty scrupulosity about our duty hath proved a very successful way of growing great or raising an estate , by giving men so fair an opportunity of imposing upon the credulous and unwary ? so that i have known it advised as an useful caution to those that would live in the world , always to stand upon your guard and look to your pockets , when you deal with those who pretend to greater tenderness and exactness than other undoubtedly sober and honest christians generally do . . where persons are truly honest and mean well , there is nothing more troublesom and vexatious than such unreasonable scruples about things lawful . this must needs be an intolerable disturbance to a man's mind , and breed great anxiety and inquietude , when persons are continually shivering and trembling lest by every thing they do they incur the divine displeasure ; and it certainly disables a man from performing his necessary duty . he is likely to make but a slow progress in his journey , who instead of going on cheerfully in his way , is frequently at a stand , doubting which foot he should set forward , or what particular path he should choose . this robs men , in a great measure , of that peace and satisfaction which they might otherwise find in religion , whilst they are daily perplexing themselves with untying knots which themselves only have fastned . scruples about things indifferent , when once we attend to and entertain them , like the plague of flies amongst the egyptians , will be constantly buzzing in our ears , and tormenting us with their impertinency ; till at length we come to distrust every thing , and there is nothing that belongs to ordinary civility , no recreation we can use , no cloaths we can wear , no discourse we can hold with others , no conversation we can maintain , or business which we transact in the world , but we shall raise some trifling objections or scruples about it , which will make our condition continually uneasie and restless . for , . these scruples are infinite and endless : for , being grounded upon some very little and inconsiderable reason , there is hardly any thing to be done but some small exceptions may be started against it , which may soon puzzle and confound the more ignorant sort of christians . thus he that scruples a minister's officiating in a white garment , may easily be brought to doubt of the fitness of his doing it in black , and then he proceeds against any solemn distinct habit , and at last against the office of ministers it self , and tells you all gods people are holy , and that all christians are a royal priest-hood , and we have no need of teachers , for we are all taught of god. from scrupling the sign of the cross after baptism , men have soon come to question infant baptism it self : they have at first perchance disliked only some significant ceremonies in god's worship , of humane appointment , but thence they have gone on to deny all outward bodily reverence , and thought it not expedient to pull off their hats in church , then not to do it before magistrates , at last not at all : and thus by giving place to such little scruples , they become afraid of speaking , looking , or doing any thing like other men. this is notorious amongst us . those who have taken offence at some things in our church and have thereupon separated from us , and associated themselves with a purer congregation , have soon disliked something amongst them also , and then they would reform themselves farther , and after that refine themselves more still , till at last they have sunk down either into quakerism , popery , or atheism . this doth not only now and then happen in the world , but is the probable effect of embracing and cherishing such scruples , that men go on scrupling one thing after another , till at length they doubt of every thing . . lastly , this needless scrupling of lawful things hath done unspeakable mischief to the church of christ , especially to the reformed church of england ; a church reformed according to the most primitive and apostolical pattern , by the best and wisest rules , in which even by the confession of the soberest and most considerable of our dissenters nothing is required , as a condition of communion , that is sinful ; yet how is she rent and torn , mangled and divided , how hath she been assaulted , undermined , and in danger to be the second time overthrown upon the account only of habits and gestures , and particular forms , rites , and modes of discipline and worship , with which some men are not well satisfied or pleased , which they judge might be better done and ordered another way , or which they rather would have left at liberty , that every man may do therein according to his own discretion or opinion . in the great and necessary truths of religion we all profess to be agreed . we all worship the same god , believe in the same lord and saviour , have the same baptism , the same faith , the same hope , the same common interest , our sacraments , as to the main are rightly administred according to our saviours institution , our churches are acknowledged to be true churches of jesus christ : but there are some constitutions , which respect chiefly outward order and the decent performance of divine worship , against which men have received strange prejudices , on the account of them have raised a mighty noise and clamour against the church , and have openly separated from its communion , as if by renouncing of popery we had only exchanged one idolatrous service for another . about these skirts and borders , the dress and circumstances of religion hath been all our quarrelling and contention ; and these differences have proceeded to such an height , as to beget immortal feuds and animosities , to break and crumble us into little parties and fractions , whereby mutual edification his hindred , our common religion suffers reproach , the enemies of it are strengthned and encouraged , publick peace endangered , and brotherly love , the badge of christ's disciples , quite lost amongst us : and the continuance of these miserable distractions amongst us upon such frivolous accounts , ( if compared with the interests of peace and charity ) is a matter of sad consideration to all lively members of christ's body , and forebodes great evils impendent over our church and state. i doubt not to say , that the devil hath fought more successfully against religion under the mark of a zealous reformer , than under any other disguise whatever . the grand enemy of mankind hath by various ways and means all along contriv'd , and endeavoured to defeat the designs of heaven for the good and happiness of men : and as the divine wisdom hath in several ages of the world manifested it self for the encouraging and promoting of true righteousness and holiness , so hath the devil always been at work to oppose what he could find most proper for the hindring the good effect of gods kindness towards us . when the fullness of time came , by the appearance of the son of god in the world , he was in a great measure dethroned , his kingdom overthrown , and the last and most effectual means , were used for the recovery of men out of his snare and power . when therefore he perceived that by all the grievous persecutions he raised against the church , it spread only so much the faster , that at last the whole heathen idolatry fell down before the cross of christ ; when he was shamefully expelled out of his temples , and from his altars , his oracles silenced , and the religion of jesus prevailed every where ; he then betook himself to his old . serpentine arts of dissimulation . since he could no longer oppose christs kingdom by open war , he resolved to turn christian , and to set up for christs deputy , and substitute here on earth , to fight against christians under christs banner , and by adulterating and corrupting the christian doctrine , to spoil it of all its efficacy , to introduce his old heathen rites and idolatrous ceremonies , as unwritten traditions from christ himself or his apostles , and so under his name and pretended authority to exercise all that cruelty , oppression , and fraud , which is so pleasing to his own infernal nature , hoping to burn , destroy , root out all true christians from the face of the earth , under colour of propagating the catholick faith , and inlarging christs kingdom in the world. when christendom had long groaned under this miserable tyranny , it pleased god in many places of europe , but especially here in england , to set on foot a reformation of religion , which was happily and peaceably accomplished among us by the favour and countenance of publick authority and the wise counsel and advice of our reverend bishops and other ministers . to nip this in the bud the devil raised that sharp persecution in queen mary's days , in which our first reformers gloriously sealed what they had done with their blood : but this proving ineffectual , that he might the better frustrate the ends of our reformation , himself would turn reformer too ; a great cry was soon raised against our church , as not sufficiently purged from popery , our bishops , our prayers , our ceremonies were all antichristian , and it was not long before all ministers , tythes , temples , and the universities too , were condemned as such , and god knows they had well nigh reformed away all learning , true religion , and worship of god , and under the specious pretence of paring off all superfluities , had grievously shaken the foundations of christianity it self ; insomuch , that it came to pass , as some of those who now dissent from us did then camplain , that professors of religion did openly oppose and deride almost all that service of god out of conscience , which other men used to do out of prophaneness . and what infinte mischief this rash and intemperate zeal for reforming abuses and corruptions hath done to our church and nation , if the experience of this last age will not sufficiently convince men , it is not to be hoped that any discourse should . we little consider whose interest we thus serve and promote : we do his work who is most delighted with srife and confusion , and every one can tell who that is , and where he reigns . to be sure by these uncharitable separations we highly gratifie the common eenemy , whose great design and policy it hath all along been , by the follies and invincible scruples of protestant dissenters to weaken , and by degrees pull down the church of england , and then we all become an become an easie prey to rome . if any now tell me , that to prevent this great mischief and danger that ariseth from our divisions , it is not so necessary that the people should lay down their scruples , ( which they cannot well do , since no one can at any time think or believe as he will , ) as it is that the impositions themselves , the matters scrupled at , should be removed and taken away , and then peace and unity may be better secured . to this i only answer these two things . . i now consider things as they at present stand amongst us . we have a church setled and established by law , in which nothing that is sinful is enjoyned . what the duty of our governours and superiours is , how far they may or ought to condescend to the weakness or scruples of others , i shall not take upon me to determine ; that is another question which belongs not to us . but i consider now only what private members of such a church are to do , and then i say , scrupling the use of some things prescribed by the church , will not justifie our leaving it ; nay , as i shall shew afterwards , it is our best and safest course to submit and comply with such orders notwithstanding our scruples . but i add , . if this were a sufficient reason why the constitution of any church should be altered , because some things are scrupled in it , there never could be a setled church as long as the world stands : for , since there will be always a difference in mens understandings and tempers , some weak and injudicious , others peevish and proud , there will consequently be many that shall scruple and be offended at the best and most innocent constitutions . and if the ceremonies now in use amongst us had not been retained at our first reformation , those very persons , who are now so much dissatisfied with the imposition of them , would perhaps have been the first that should have then complained of the want of them . of which we have this notorious and undeniable evidence in the late times , when our church was laid in the dust , when none of those ceremonies or forms which are now objected against were imposed or commonly used , yet even then were men gathering congregations out of congregations , purifying and reforming still further ; scruples encreased , sects and divisions upon them multiplied , and never such distractions and confusions in religion as in those days , and without the gift of prophecy one may foretell that , if what is principally found fault with in our church was now abolished , yet those that are given to scruples would at least in time find cavilling objections against any constitution that can be made . they are like men given to sue and go to law. they never want some pretence to disturb themselves and their neighbours . men may talk of reconciling our differences , and making up our breaches to their lives end , and propound their several projects , and frame their models , and conceive fine designs of union and accommodation , yet none of these will have any effect or do any good , till men learn humility and modesty , and be contented to be governed by others in things indifferent , till self-conceit and pride be in some measure rooted out , and when this is effectually done , there will then be found but little need of any alteration in the present constitution . the foundation of our peace and agreement must be laid in the reforming our selves and our own tempers . the way to unite us lieth not so much in amending the present establishment , government , liturgy , endeavouring to add to it , or leave out of it , till all parties amongst us are satisfied , ( which indeed can never be effected ) as it doth consist in our becoming more truly christian in our lives and tempers . they are our vicious dispositions , more than our different apprehensions , that keep us at such a distance . let the terms of communion with the church be what they will , yet as long as men retain the same quarrelsom mind , and industriously seek for doubts and scruples , and are glad to find them , and prefer their own private opinion and judgment before the wisdom and authority of all their governours , whether civil or ecclesiastical , it is plain our divisions and animosities will not , cannot cease . but this leads me to the last thing i design'd to discourse of ; which was , to propound to you the best ways and means by which men may get rid of and ease their minds of such scruples ; where i shall especially consider those that relate to our communicating with our parish-churches . you must not expect that i should descend to , and answer the particular exceptions which hinder men from constant communion with us ; but only in general i shall crave leave to advise you some few things , which would mightily tend to the removing those doubts and scruples that yet detain so many in a state of utter separation from us , or at least discourage their total and hearty joyning with us . which charitable design and attempt , however unsuccessful i may be in it , yet cannot , i hope , be unacceptable to any , whose consciences are pester'd with such scruples , since i endeavour only to deliver them from those mistakes , which beside the disservice they do to religion and the protestant interest , do also expose them to trouble and danger from the publick laws and civil magistrate . of many rules that might be given in this case , i shall insist only on these following . . we should take great care to beget and cherish in our minds the most high , and worthy , and honourable thoughts of god almighty . this is the foundation of all religion ; and as our apprehensions of god are , such for the most part will be his worship and service . accordingly as we conceive of his nature , so shall we judge what things are most pleasing to him , as also what they are that are most offensive and distastful to him . now consider , i beseech you , can that man have becoming and excellent thoughts of the divine nature , who imagines that god regards any particular gestures , habits , and postures so far , as that the acceptance of our service and worship should depend upon such circumstances of our religious actions ? when with all humility and true devotion of heart a sincere christian prostrates himself at the throne of god's grace , and with earnest desire and affections begs those good things that are according to gods mind and will , can we believe that the father of our spirits shall refuse and reject his petition because it is delivered in a certain prescribed form of words ? shall his importunate renewed requests fail of success because he still useth the same expressions , and reads his prayers out of a book ? is god pleased with variety of words ? or the copiousness of our invention , or the elegancy of our phrase and stile ? is it not the heart and inward frame of spirit that god principally respects in all our prayers ? or can we think so meanly of god , that he should shut his ears against the united prayers of his people , because offended at the colour of the garment in which the minister officiates ? suppose two persons , both with equal preparation , with true repentance and faith to approach the lord's table ; one of them out of a deep sense of his unworthiness to receive so great blessings , and out of a grateful acknowledgment of the benefits therein conferr'd upon him , takes the sacrament upon his knees , in the humblest posture ; the other sitting or standing . can you think that the sacrament is effectual or beneficial , or that god blesses it only to him that sits , or that it would not have been of the same advantage to him if he also had received it kneeling ? to surmise any such thing , is surely to dishonour god , as if he were a low poor humoursome being , like a father that should disinherit his child tho in all respects most dutiful to him , and every way deserving his greatest kindness , only because he did not like his complexion , or the colour of his hair. the wiser and greater any person is to whom we address our selves , the less he will stand upon little punctilio's . under the jewish law the minutest circumstances of worship were exactly described and determined by god himself , and it was not ordinarily lawful for the people at all to vary from them . but it was necessary then that it should be thus : because the jewish worship was typical of what was to come hereafter , and those many nice observances that were appointed were not commanded for themselves , as if there were any excellency in them , but they were shadows of things to come , which are all now done away by the gospel , and the bringing in of everlasting righteousness , the only thing always pleasing to god and agreeable to his nature : it is a spiritual rational service god now expects from us , and delights in , and he must look upon god as a very fond and captious being , who can perswade himself that our prayers and thansgivings and other acts of worship , tho we be most hearty and devout in them , yet shall be rejected by him only because of some particular habits or gestures we used , which were neither dishonourable to god , nor unsutable to the nature of those religious performances . such mean thoughts of god are the true ground of all superstition , when we think to court and please him by making great conscience about little things ; and so it hath been truly observed , that there is far more superstition in conscientious abstaining from that which god hath no where forbid , than there is in doing that which god hath not commanded . a man may certainly do what god hath not commanded , and yet never think to flatter god by it , nor place any religion in it , but he may do it only out of obedience to his superiours , for outward order and decency , for which end our ceremonies are appointed , and so there is no superstition in them . but now a man cannout out of conscience refuse to do what god hath not forbid , and is by lawful authority , required of him , but he must think to please god by such abstaining : and in this conceit of pleasing or humouring god by indifferent things , consists the true spirit of superstition . have great and honourable thoughts of god , and behold , all these things will be clean to you . . ( which is the particular rule of my text ) lay out your great care and zeal about the necessary and substantial duties of religion , and this will make you less concerned about things of an inferiour and indifferent nature . as on the one hand our fierce disputes and debates about little things and circumstances are apt to eat out the heart and life of religion , so on the other side , minding those things most , in which the power of religion doth consist , is the best way to cure our scrupulousness about little things . this was the apostle's advice to the romans , cap. . amongst whom eating or not eating some meats , observing or not observing some days , had occasioned as much trouble and scruple as forms of prayer and ceremonies do now amongst us , ver . . the kingdom of god is not meat or drink , but righteousness , peace , and joy in the holy ghost . what needs all this stir and bustle ? this censuring , disputing , and dividing about standing or kneeling , these are not the great matters of our faith ; they are not worth so much noise and contention . the great stress and weight in our religion is laid upon the duties of a righteous and holy life , and a peaceable spirit and conversation , and then he adds , ver . . for he that in these things serveth christ is acceptable to god and approved of men. thus when you betake your selves to your prayers , let it be your greatest care to fix in your minds a due sense of god's infinite majesty , of your own vileness and unworthiness , of your manifold wants ▪ and necessities , and the greatness and goodness of the things you petition for , and his readiness to grant them upon your humble request ; and the more you do this , the less sollicitous you will be about the form or words of your prayers . he that minds those things most on which the efficacy of his prayers for christ's sake doth depend , will not stand in need of , nor require new phrases every time to stir his attention or to raise his affection . thus let men be very diligent and conscientious in preparing themselves for the holy communion ; let them come thereunto with lively apprehensions of christs love in dying for us , with hearty resolutions of amendment , and true charity towards all men ; the more concerned they are about these necessary things , the less afraid will they be of offending god by kneeling at the administration , or coming up to receive it in one part of the church rather than another : for , they will find that they are quite other things in which true religion consists , in a new nature , in a divine temper of mind , in the constant practise of holiness , righteousness , and charity ; which make a man really better , and more like unto god. he that places any religion in not putting off his hat , or sitting at the sacrament , or not standing up at the creed or gospel , as i before shew'd you , hath no worthy thoughts of god ; so neither hath he any right notion of christianity , which consists only in unfeigned piety towards god , and sincere love to our brother , not in any external rites or observances , which are in their own nature variable and mutable , and are different in several churches . . it would greatly contribute to the removing these scruples which hinder the blessed union of christians amongst us , if men were but really willing to receive satisfaction . this alone would go half way towards conquering them . but when they are grown fond of and nourish their doubts and prejudices , and converse only with those men , read only those books , and hear those discourses which are made of their side , which serve to heighten and strengthen their jealousies and suspicions , when they avoid the means of conviction as dangerous snares and temptations , and look upon this tenderness or aptness to be offended , as a sign of grace and extraordinary conscientiousness , there can be but little hopes of recovering such persons to a right apprehension of things . whereas would they come once to distrust their own judgments , to suppose that they may perhaps be all this while mistaken , would they calmly and patiently hear , faithfully and impartially consider what is said or wrote against them , as eagerly desire and seek for satisfaction as men do for cure of any disease they are subject unto ; would they , i say , thus diligently use all fit means and helps for the removal of their scruples , before they troubled the church of christ with them , it would not prove so very difficult a task to convince and settle such teachable minds . if therefore any man be possessed with doubts or scruples against any thing practised or required in our church , let him first read some of those excellent books , that are written with all the fairness and evidence imaginable , on purpose to explain and justifie those things that are most usually excepted against ; let him consult with some of our church before he leaves it . let him honestly repair to the minister of his parish , or some other whom he hath in greater estimation , and ingeniously open his mind to him , declaring what it is he most stumbles at , and hear what can be offered for the resolution of his doubts . if consulting with one person will not do it , let him advise with others , and try this often , before he condemns us , and divides from us . would men do this seriously , with earnest desire of instruction , without doubt we should have far fewer separatists , and they who after this did still dissent from us , would be far more excusable in it , than otherwise they are , and this is no other than what men ordinarily do in their temporal affairs . when they have any fear or suspition about their worldly concerns , they presently repair to those who are best skill'd , and most able to resolve them , and in their judgment and determination they commonly acquiesce and satisfie themselves . hath any man a scruple about his estate , whether it be firmly setled , or he hath a true legal title to it ? the way he takes for satisfaction is to advise with lawyers , the most eminent for knowledge and honesty in their profession . if they agree in the same opinion , this is the greatest assurance he can have that it is right and safe . thus is it with one that doubts whether such a custom or practise be for his health , the opinion of known and experienced physitians is the only proper means to determine him in such a case . the reason is the same here . when any private christian is troubled and perplexed with fears and scruples that concern his duty , or the worship of god , he ought in the first place to have recourse to the publick guides and ministers of religion , who are appointed by god , and are best fitted to direct and conduct him ; i say , to come to them , not only to dispute and argue with them , and pertly to oppose them , but with all modesty to propound their doubts , meekly to hearken to and receive instruction , humbly begging of god to open their understandings that they may see and embrase the truth , taking great care that no evil affection , love of a party or carnal interest influence or byass their judgments . who do not by this desire men to pin their faith upon the priests sleeve , or to put out their own eyes that they might be better guided and managed by them ; but only diligently to attend to their reasons and arguments , and to give some due regard and deference to their authority : for it is not so absurd , as may by some be imagined , for the common people to take upon trust from their lawful teachers , what they are not competent judges of themselves . but the difficulty here is , how shall a private christian govern himself , when the very guides and ministers of religion determine differently concerning these matters in question amongst us ? some warranting and allowing them , others as much disapproving and condemning them : by what rule shall he choose his guide ? to which i briefly reply ; . as for those who scruple at conformity , and are tolerably to judge for themselves , let not such relye barely upon the authority either of the one or the other . all we desire of them is , that they would equally hear both sides , that they would think that the ministers of the church of england have some sense and conscience too as well as other men , and are able to say somewhat for what they do themselves , or require of others ; that laying aside all prejudices , favour to or admiration of mens persons , they would weigh and consider the arguments that may be propounded to them , being diffident of their own apprehensions , and indifferent to either part of the question ; that they would think it no shame to change their mind when they see good reason for it . could we thus prevail with the people diligently to examine the merits of the cause , our church would every day gain more ground amongst all wise men : for we care not how much knowledge and understanding our people have , so they be but humble and modest with it , nor do we desire men to become our proselytes any further than we give them good scripture and reason for it . . but as for those who are not so capable of examining or judging for themselves ( as few of the common people who separate from us really are ; they not being able to give any tolerable account of their dissent from us , only in general words declaiming against popery , superstition , antichristian and unscriptural ceremonies , humane traditions , &c. ) such had better trust to and depend on those ministers , of known sufficiency for their office , who are regularly and by the laws of the land set over them , than any other guides or teachers that they can choose for themselves . this to be sure is the safer course , which in doubtful cases is always to be taken . i speak now of these present controversies about forms and ceremonies so hotly agitated amongst us , which are above the sphere of common people , out of their profession ; not of such things as concern the salvation of all men , which are plain and evident to the meanest capacities . when therefore in such cases , about which we cannot easily satisfie our selves , we follow the advice of the publickly authorized guides and preachers of religion , if they chance to mislead us , we have something to say or apologize for our selves . our error is more excusable and pardonable , as being occasion'd by those , to whose judgment , by god's command , we did owe a great respect and submission . but when we choose instructors and counsellors to our selves according to our own fancy and liking , and they teach us contrary to the doctrine of our lawful ministers , if then we prove to be in the wrong , and are betray'd into sin , we may thank our own wantonness for it , and are more severely accomptable for such mistakes . thus let a man that is troubled with any threatning disease , apply himself rather to the licensed phisicians or chirurgions , of approved skill and honesty ; and if he chance to miscarry under them , yet he hath this contentment , that he used the best and wisest means for his health and recovery . but if he leaves them all , and will hearken only to quacks and empiricks , tho they advise him quite contrary to what the others prescribed , if under their hands he grows worse and worse , he must then charge his own perverse folly or idle humour , as the cause of his ruine . . in order to the curing of our scruples we should thoroughly understand and consider , what is the true notion of lawful , and how it differs from what is necessary , and from what is sinful . that is necessary or our duty which god hath expresly commanded , that is sinful which god hath forbid ; that is lawful which god hath not by any law obliging us ▪ either commanded or forbid : for , where there is no law , saith the apostle , there is no transgression , rom. . . there can be no transgression , but either omitting what the law commands , or doing what the law forbids . for instance , if any man can shew where kneeling at the sacrament is forbid in scripture , where sitting is required ; where praying by a form is forbid , and extemporary prayers are enjoyned , then indeed the dispute would soon be at an end : but if neither the one , nor the other can be found , as most certainly they cannot , then kneeling at the sacrament , and reading prayers out of a book , must be reckoned amongst things lawful . and then there is no need of scrupling them , because they may be done without sin : nay , where they are required by our superiours , it is our duty to submit to them , because it is our duty to obey them in all lawful things . this way of arguing is very plain and convincing , and cannot be evaded but by giving another notion of lawful . and therefore it is commonly said , that nothing is lawful , especially in the worship of god , which god himself hath not prescribed and appointed , or that hath been abused to evil purposes . and on these two mistakes are chiefly grounded mens scruples about indifferent rites and ceremonies in god's worship . . that only is said to be lawful in god's worship which he himself hath prescribed and appointed ; so that this is thought exception sufficient against the forms and usages of our church , that though they are not forbid , yet they are no where commanded in scripture . who hath required these things at your hands ? now here i only ask , where our saviour or his apostles have forbid us doing any thing in god's worship , which is not by himself commanded , or where in the new testament we are told , that god will be angry with us for doing any thing which he hath no where forbid , either by general or particular laws ? for unless this can be shewn , there can be no colour for this pretence , and we are sufficiently sure , that no such place can be produced out of the bible . it is acknowledged by all , that the holy scriptures , as to all that is necessary to be believed or done in order to salvation , as to all the essential and substantial parts of divine worship , is a plain and perfect rule ; but it is as certain that the outward circumstances of time , place , habit , and gesture , are not determined in the new testament , as they were by moses's law : and yet god cannot be , at least visibly and publickly , worshipped without them . if therefore these be not determined in scripture , and it is unlawful to do any thing in gods worship but what is so determined , it follows that god cannot be worshipped at all , unless we could worship him in no time , place , habit , or gesture : nor indeed can i learn how a christian can , with a good conscience , perform any part of god's worship , if this principle be admitted for true , that whatsoever is not commanded is forbid , since the external circumstances of religious actions , without which they cannot be performed , are not prescribed or determined in scripture ; and so he must commit a sin every time he prays or receives the holy sacrament . besides , this reason would oblige us to separate from all the churches that ever were or are in the world , there being no constituted church in which there are not some orders and injunctions for the regulating the publick worship of god no where commanded in scripture . we could never , upon this principle , have held communion with the primitive churches , which undoubtedly had their instituted significant ceremonies ; nor is there any church at this day , that hath not by its own authority determined some of the circumstances of divine service for the more decent and orderly performance thereof . nay , those very persons that make this exception , do themselves practise many things in the worship of god , without the least shadow of a divine command , to which they oblige their hearers and communicants : for , conceived prayers , sitting at the eucharist , sprinkling the infant at baptism , the minister's officiating in a black cloak or coat , are full out as unscriptural , humane , uncommanded as any gesture , habit , or form used in our church . . that is said to be unlawful which hath been abused to sinful purposes , to idolatry or superstition ; so that nothing ought to be retained in our worship , tho it be not forbid by god , which was used in times of popery . hence the ordinary objection against our parish churches is , that they are not sufficiently purged from popery ; that our first reformers were indeed excellent and worthy persons for the times they lived in ; that what they did was very commendable and a good beginning , but they were forced to comply with the necessities of the age , which would not bear a compleat reformation . they left a great deal of popish trash in the church , hoping by degrees to reconcile the papists to it , or at least that they might not make the breach too wide , and too much prejudice or estrange them from it . but we now live under better means , have greater light and knowledge , and so a further and more perfect amendment is now necessary . thus the order of bishops is decried as popish and antichristian , our liturgy as taken out of the mass book , and our ceremonies as relicks of idolatry . but the truth of the case is this . we must consider , that those of the church of rome do hold and maintain all the essentials of christianity , but then by degrees , as they found opportunity , they have added a number of impious and pernicious doctrines to the christian faith , the belief and profession of which they equally require of all that are in their communion . besides this , they have introduced several idolatrous and superstitious rites and practises into the service of their church , never heard of for the first four hundred years , by which they have miserably defaced and corrupted the worship of god , and made it necessary for all those that love their own salvation , to separate from them . now our first reformers here in england did not go about to invent a new species of government , to devise new rites and ceremonies ▪ and a new form of worship , such as should be least excepted against , and then obtrude it upon this nation , as was done at geneva , and some other places ; but they wisely considered , that if they did but reject what the romanists had added to the faith and worship of christians , lay aside their novel inventions , usurpations , and unwritten traditions , there would remain the pure , simple , primitive christianity , such as it was before the roman church was thus degenerated : nor have we any thing of popery left amongst us , but what the papists had left amongst them of primitive religion and worship . as we must not receive the evil for the sake of the good , so neither must we reject the good for the sake of the evil . in our church we pray neither to saints nor angels , nor the virgin mary , our liturgy is in a known tongue , we deny the laity no part of the sacrament , nor the reading of the scriptures , we offer no mass sacrifice , nor worship images or the consecrated bread. we have not one doctrine or ceremony in use amongst us , that is purely popish . but we must be obliged to part with the most sacred , venerable and usefullest things in our religion , if this be a sufficient reason of our forbearing any thing , because the papists abuse it . this therefore i conclude to be the best and plainest rule for the governing of our consciences , not wilfully to omit any thing that god hath commanded , to avoid to the utmost of our power what god hath forbid ; and what ever else we have no particular divine law about , to guide our selves by the general rules of scripture , the commands of our superiours , and by the measures of prudence , peace , and charity . this one rule ( and it cannot but seem a very reasonable one ) would soon put an end to our squabbles and janglings about formes and ceremonies and other indifferent things . . in order to the bringing men to a complyance with the laws of our church , we must desire them to consider that there never was nor ever will be any publick constitution , that will be every way unexceptionable . the best policy , whether civil or ecclesiastical , that can be established will have some flaws and defects , which must be borne and tolerated . some inconveniences will in process of time arise , that never could be foreseen or provided against ; and to make alteration upon every emergent difficulty may be often of worse consequence , than the evil we pretend to cure by it . let the rules and modes of government , discipline , publick worship , be most exact and blameless , yet there will be faults in governours and ministers as long as they are but men . we must not expect in this world a church without spot or wrinkle , that consists only of saints , in which nothing can be found amiss ; especially by those who lye at the catch and wait for an advantage against it . if men will scruple and reform , as long as any thing remaineth which they can object against , they must e'en come at last , as a reverend person of our church hath observed , to the state of that miserable man who left all humane society that he might not be defiled with other mens sins , and at last cut out the contents of chapters and titles of books out of the bible , because they were humane inventions added to the pure word of god. men must be willing , if ever they would promote peace and unity , to put candid constructions and favourable interpretations upon things , to take them by the best handle , and not strain things on purpose that they might cavil the more plausibly , and raise more considerable objections against them . we must not make personal , accidental faults , nor any thing a pretence for our leaving the communion of our church , which ariseth only from the necessary condition and temper of all humane affairs , that nothing here is absolutely perfect . . and lastly , if you cannot by these , and other the like considerations , not now to be mentioned , get rid of , and conquer your scruples , then be advised to lay them aside , to throw them out of your minds as dangerous temptations , and act positively against them . but here i easily imagine some ready presently to ask me , do you perswade us to conform to the orders of the church tho we are not satisfied in our minds concerning them ? i answer , that i think this the best advice that can be given to such scrupulous persons . it would be an endless infinite thing , and communion with any church would be altogether unpracticable , if every private christian was obliged to suspend joyning himself to it , till he was perfectly satisfied about the reasonableness and expediency of all that was required , or was in use in that church : for indeed , private persons are by no means proper judges of what is fit and convenient in the administration of church-government , discipline , or publick worship , no more than they are of matters of state , or the reasonableness of all civil laws . common people generally have neither patience to consider , nor judgment to weigh all circumstances , nor wisdom to choose that which is best ; these things of a publick nature belong only to our superiours and governours , and if they appoint what is unfit , indecent , or inconvenient , they only are accountable for it . it is not the fault of those that joyn with such worship , or yield to such injunctions ( not plainly sinful ) for the sake of peace and order . i know therefore no better rule for the directing and quieting mens consciences than this , that as to all such matters as relate to publick order and decent administration of gods worship , they should without any superstitious fearfulness comply with the customs of the church they live in , never troubling themselves , nor curiously examining what is best and fittest , as long as there is nothing enjoyned or done , which ( after due enquiry ) appears to us contrary to any law of god. thus st. augustin directs us in that often quoted place , where he tells us , he knew no better course for a serious prudent christian to take , in matters of rites and customs , than to follow the churches example where he is : for whatsoever is prescribed neither against faith or manners , is a matter in its self indifferent , and to be observed according to the custom of those he lives among . this was agreeable to the counsel st. ambrose , bishop of milan , gave him when he was sent by his mother to enquire his judgment about the saturday fast , when i am at rome , saith the bishop , i fa●t on the sabbath , but at milan i do not . so thou likewise , when thou comest to any church , observe its custom , if thou wouldest neither be an offence to them , nor have them be so to thee . which st. augustin ever after looked upon as an oracle from heaven . i do not by this encourage men to venture blindfold on sin , or to neglect any reasonable care of their actions ; but if people raise all the difficulties and objections they can start , before they proceed to a resolution about things that have no manifest impiety in them , nor are plainly nor by any easie consequence , contrary to the revealed will of god , this cannot but occasion infinite perplexity and trouble to mens minds , and there are but few things they shall be able to do with a safe and quiet conscience . should all those that have some little arguments against the sign of the cross , puzzle themselves with the objections usually urged against infant baptism , and defer baptizing their children till they were fully satisfied about it , i doubt not but the baptizing of infants would soon be as much scrupled at as the crossing them now is . but there is no apparent evil in it ; it is the practise of the church we live in , it is no where forbid in scripture : this ordinarily is sufficient warrant for what we do . before we separate from a church , or refuse to comply with its orders , we ought to be fully satisfied and persuaded of the unlawfulness of what is required , that it is forbid by god ; because by leaving the communion of any church , we pass sentence upon and condemn it , which ought not to be done upon light and doubtful causes : but there is not the same necessity that we should be thus fully satisfied about our conformity to all things prescribed by the church . we may presume them to be innocent , unless they plainly appear to us otherwise . the judicious and learned bishop sanderson thus expresseth it in his fourth sermon ad clerum , the law taketh every man for a good man and true , till his truth aud honesty be legally disproved : and as our saviour sometimes said , he that is not against us is for us : so in these matters ( he speaks of those ceremonies that for orders sake , and to add the greater solemnity to sacred actions , are appointed in the church ) we are to believe all things to be lawful for us to do , which cannot be shewn by good evidence either of scripture or reason to be unlawful . if any one be afraid that this principle once imbibed would introduce popery , make people greedily swallow , and without any examination submit to every thing their superiours please to impose upon them , let him only consider ( which we all agree in ) that there are many things in the popish worship and religion manifestly evil , and forbidden by the revealed will of god , which renders our separation from them necessary , and so consequently justifiable : whereas the things objected against in our church are at worst only doubtful and suspicious , or rather not so good and expedient as might be devised : and this surely makes a wide difference in the case . but doth not st. paul say , rom. . . i know and am perswaded by the lord jesus , that there is nothing unclean of it self , but to him that esteemeth any thing unclean it is unclean ? doth not he expresly tell us , that whatsoever is not of faith is sin ? that is , whatever we do without a full persuasion of the lawfulness of it , tho it be not so in it self , yet is a sin in him that doth it against his conscience . and doth not the apostle say , he that doubteth is damned if he eat , before he is convinced that it may be done ? i desire here therefore only to be rightly understood , and then these things are soon reconciled . . when i speak of a scrupulous conscience i suppose the person tolerably well perswaded of the lawfulness of what is to be done , but yet he doth not like or approve of it , he hath some little reasons and exceptions against it , it is not the best and fittest , all things considered . this is properly a scruple , and is certainly the case of all those , who do sometimes ( to save themselves from the severity of the laws ) joyn in our worship , and communicate with us ; which we presume they would never do did they judge it absolutely sinful and forbidden by god. so that though it should be granted that a man cannot innocently do that of which his conscience doubts whether it be lawfull or not , yet a man may , and in some cases is bound to do that which is not unlawful , though upon some other accounts he scruples the doing of it . . if the question be about things wherein we are left wholly to our selves , and at liberty , having no very weighty reason for the doing of them , then it may be the safest way to forbear all such things we scruple at . of such cases the apostle speaks in the fore-mentioned places , of eating or not eating some meats ; neither of them was required by any law . eating was no instance of duty , or was it any ways forbid : where to do or not to do is perfectly at our own choice ; it is best for a man to forbear doing that of which he hath some suspicion , tho he be not sure that it is sinful . as suppose a man have scruples in his mind about playing at cards and dice , or going to see stage-plays , or puting out his money to usury , because there is no great reason or necessity for any of these things , and to be sure they may be innocently forborn without any detriment to our selves or others ; though we do not judge them absolutely sinful , yet it is safest for him who cannot satisfie himielf concerning the goodness and fitness of them , wholly to deny himself the use of them . but in these two cases it is most for the quiet of our consciences , to act against or notwithstanding our fears and scruples , when either our superiours , to whom we owe obedience , have interposed their commands , or when by it we prevent some great evil or mischief . . when our superiours , other civil or ecclesiastical , whom by the will of god we are bound to obey in all lawful things , have interposed their commands , our scruples will not excuse or justifie our disobedience . if indeed we judge what is commanded to be absolutely unlawful , tho it be a false erroneous judgment , yet whilst we are under such persuasion we are by no means to do it upon any inducement whatever . if i only doubt of the lawfulness of any particular action , and it be an instance wherein i am at liberty , i am still bound not to do it . for , whatsoever is not of faith is sin. i am certainly innocent when i forbear ; i may commit a sin , if i do it , wisdom would therefore , that the safer part be chosen . but now if i am by the command of my superiours obliged to it , my choice is then determined , it then becomes my duty , and it can never be safe or advisable to neglect a plain duty for an uncertain offence . thus most and best casuists do determine about a doubtful conscience , particularly the forenamed reverend bishop , in the same sermon , whatsoever is commanded us by those whom god hath set over us , either in church , commonwealth , or family ( quod tamen non sit certum displicere deo , saith st. bernard ) which is not evidently contrary to the law and will of god , ought to be of us received and obeyed no otherwise than as if god himself had commanded it , because god himself hath commanded us to obey the higher powers and to submit our selves to their ordinances . but now this is more plain concerning fears and scruples only about the conveniency and expediency of things , these ought all to be despised when they come in competition with the duty of obedience . would men but think themselves in conscience bound to pay the same duty and respect to the judgment and authority of magistrates and governours , whether in church or state , as they do expect their servants and children should to themselves , they would soon see the reasonableness of such submission . for all government and subjection would be very precarious and arbitrary , if every one that did not approve of a law or was not fully satisfied about the reasonableness of it was thereby exempted from all obligations to obey it . this is to give the supreme authority to the most humoursom or perverse sort of christians : for according to this principle , no publick laws and constitutions can be valid and binding , unless every scrupulous , tho a very ignorant conscience , consent to them . . we are not to mind or stand upon our scruples , when they probably occasion a great evil , a general mischief . they are not fit to be put in the balance with the peace of the church and unity of christians . suppose for once that our publick way of worship is not the best that can be divised , that many things might be amended in our liturgy , that we could invent a more agreeable establishment than this present is ( which yet no man in the world can ever tell , for we cannot know all the inconveniences of any alteration , till it comes to be tryed ) yet granting all this , it cannot be thought so intolerable an evil as contempt of gods solemn worship , dividing into sects and parties , living in debate , contention , and separation from one another . if there be some rites and customs amongst us not wisely chosen or determined , some ceremonies against which just exceptions may be made , yet to forsake the communion of such a true church of jesus christ , and set up a distinct altar in opposition to it , to combine and associate into separate congregations , is ( as it is somewhere expressed ) like knocking a man on the head because his teeth are rotten , or his nails too long . how much more agreeable is it to the christian temper , to be willing to sacrifice all such doubts and scruples to the interests of publick order and divine charity ; for better surely it is to serve god in a defective imperfect manner , to bear with many disorders and faults , than to break the bond of peace and brotherly communion . for this we have the example of our blessed lord and saviour , who lived and died in communion with a church where there were far greater corruptions both as to persons and practises , than can be pretended to be in ours at this day ; yet though he was the great reformer of mankind , he forsook not the jewish church , but assembled with them in their publick synagogues , which answer to our parish-churches , preached in the temple tho they had made it a den of thieves , observed their festivals , tho some of them of humane institution , nay commanded his disciples to continue to hear the scribes and pharisees , tho they were a most vile and wretched generation of men. great were the pollutions and misdemeanours in the churches of rome , corinth , galatia , yet no one member of them is ever commanded to come out or separate from those churches to joyn in a purer congregation or to avoid mixt communions , or for better edification . for men to be drunk at the sacrament was certainly a worse fault than to kneel at it , or for a wicked man to intrude himself ; yet the apostle doth not advise any to withdraw from that church , but only every one to examine himself . we ought to do all that we can do without sining , submit to an hundred things which are against our mind or we had rather let alone , for the sake of peace and unity , so desirable in it self , so necessary for the glory of god , the honour of religion , for our common interest and safety , for the preservation of what i may , without vanity , call the best church in the world. i cannot stand now to tell you , how earnestly this duty of maintaining unity amongst christians is pressed in the new testament ; how concerned our blessed master was , that all his disciples should agree together and live as bretren ; how severely the holy apostles chid and rebuked those that caused divisions and strife amongst christians , reckoning schism and contention amongst the most heinous and dangerous sins . it should make both the ears ( one would think ) of some amongst us to tingle , but to hear what sense the primitive christians had of the sinfulness of separating from and breaking the communion of christians , nay , what the old non-conformists here in england have said of it , yet remaining in print , charging the people to be as tender of church-division as they were of drunkenness , whoredom , or any other enormous crime . and did men know and consider the evil of schism , they would not be so ready upon every slight occasion to split upon that rock . let us therefore divert our fears and scruples upon greater sins . it is far more certain that causless separation from the communion of christians is sinful , than that kneeling at the sacrament , or praying by a book is such . why then have men such invincible scruples about one , and none at all about the other ? they run headlong into the separate assemblies , which surely are more like to schismatical conventicles than any thing in our church is to idolatry . let men be as scrupulous and fearful of offending against the christian laws of subjection , peaceableness , and charity , as they are of worshipping god after an impure manner , and this alone will contribute much to the making up those breaches which threaten sudden ruine to our church and nation . i only add here , that in all that i have now said i am not conscious to my self , that i have used any argument or affirmed any thing , but what many of those very ministers , who now dissent from us , did teach , and maintain , and print too , against the independents and other sectaries that divided from them when they preached in the parish-churches . and if this was good doctrine against those who separated upon the account of corruptions , for purer ordinances in those days , i see not why it is not as good against themselves , when upon the very same pretences and no other they divide from us now . the lord grant that we may all come at last to be of one mind , to live in peace and vnity , and then the god of love and peace shall be with us . finis . take heed of separating from the publick assemblies of the saints . i have found by experience , that all our church-calamities have sprung from this root . he that separates from the publick worship , is like a man tumbling down a hill , and never leaving till he comes to the bottom of it . i could relate many sad stories of persons professing godliness , who out of dislike to our church-meetings , began at first to separate from them , and after many changes and alterations , are turned some of them anabaptists , some quakers , some ranters , some direct atheists . but i forbear ; you must hold communion with all those churches with which christ holds communion . you must separate from the sins of christians , but not from the ordinances of christ . take heed of unchurching the churches of christ , lest you prove schismaticks instead of being true-christians . see m. edm. calamy 's godly man's ark , epist . dedic . to the parish of aldermanbury , direction th . the booke of conscience opened and read in a sermon preached at the spittle on easter-tuesday, being april , / by john jackson. jackson, john. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing j ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing j estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the booke of conscience opened and read in a sermon preached at the spittle on easter-tuesday, being april , / by john jackson. jackson, john. [ ], , [ ] p. printed by f.k. for r.m. and are to be sold by daniel milbourne ..., london : . imperfect: tightly bound with loss of print. reproduction of original in the bodleian library. includes bibliographical references. eng bible. -- o.t. -- proverbs xv, -- sermons. conscience. sermons, english -- th century. a r (wing j ). civilwar no the booke of conscience opened and read in a sermon preached at the spittle on easter-tuesday, being april , / by john jackson. jackson, john f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion the booke of conscience opened and read . in a sermon preached at the spittle on easter-tuesday , being april . . by john jackson ▪ london , printed by f. k. for r. m. and are to be sold by daniel milbourne at the new exchange , and at the holy lambe in little britaine . . to the right honourable sr richard gurny knight and baronet , lord major of the city of london , together with the right worshipfull the sheriffes and aldermen of the same city , the continuall feast of a good conscience be ever multiplyed . sirs , may it please you , the scottish king being imprisoned in mortimers hole , comforted himself and deceived the sorrowes of his bondage , by scraping the story of christ crucified upon the wals , with his nailes : even so god writeth the lawes , and dictates of conscience upon a wall , the wall of conscience , murus aheneus ; so as all the rules of divinity , of nature , of nations , and of positive lawes , as they relate to conscience , are like the hand-writing , dan. . herbae parietariae , wall-flowers . and they are written and sculptured with a naile too ; but a more stiffe and potent naile then that of the scottish king . judge not ex ungue , &c. but by a retrograde crisis , judge the naile by the finger , which is expresly called digitus dei , exod. . . and what can the naile of such a finger be , but unguis adamantinus , as it is adjuncted , jer. . ? and need it hath to be no lesse , unlesse the pen be more soft then the paper : for if our hearts be hearts of adamant , zech. . . then the stile that writes characters upon them had need be a pen of iron , and the naile of an adamant . i present here your worthinesses with a booke ; a booke , as st bernard ingeniously , for the rectifying whereof , all other bookes are written ; i except not the very booke of bookes it self . for there are foure bookes written by god , for the sons of men , which are thus to be classed and ordered . they are either the bookes of grace , or of nature . the bookes of grace are either outwar● or inward . the outward booke of grace is the holy bible . the inward book of grace is the holy spirit , the great doctor of the church . the outward booke of nature is the world , or book of the creatures , which is god unfolded . the inward booke of nature is this very booke , whose seales i have , in the ensuing tra●●a●e , broke open , the book of conscience , so called apoc. . . that which one likes another will dislike ; some have been such grosse flatterers as to commend nero , and some againe such detractors as to dispraise trajan ; one mans pottage will be anothers coloquintida ; the same son was rachels ben-oni & jacob's benjamin . the same in scription on the plaister which made belshazzar quiver for feare , made darius , his successor quav●r for joy . the very same facultie of conscience which entertaines and feasts one , starves or choakes another . and the commentary must not looke for a better lot then the text , nor the sermon then the theame . i know too well the wayes of this towne , to expect other : but for the publishing hereof , i have this excuse , which must prevaile with an ingenuous nature , that i have beene mastered by entreaties thereunto , so as if there be any errour , in that regard , their burthen must be my case . now i pray god keep your honour , and worships , in grace , unto glory , and that as the best meanes ▪ conducing to that end , you here exercise your selves to keep a good conscience in all things , both towards god , and towards man . your hon. and wor. humble , and faithfull servant , in the things of god , and christ , john jackson . the readings of the text of prov. . ver. . hebr. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} graec. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sept. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} symmac● . lat. secura mens quasi juge convivium . vulg. cujus bilaris est animus convivium est continuum . transl. chald. paraphr . cor bonum quasi juge covivium . munst. secura mens , hoc est , bona conscientia , &c. stephanus . jucundus corde , convivio jugi . vata●● . joci●dus corde , &c. pagniu . laeta mens perpetuum 〈◊〉 , c●stalio . &c. angl. a good conscience is a continuall feast . he that is of a merry hea●t hath a continuall feast . the booke of conscience opened and read . tho text , prov. . . a good conscience is a continuall feast . the reading of this text must first be set straight , ere any progresse can be made , lest we seeme to make a sermon upon a text , which will not beare the burden of the discourse . it was read long in our english bibles thus , a good conscience is a continuall feast ; till king james of blessed memory , as another ptolomy philadelphus , assembled together above . rare linguists and divines , to perfect us a new translation , where it is read thus , he that is of a merry heart , hath a continual feast . which reading is subordinate to the former : for there can be no sincere or lasting mirth of heart , but such as proceeds from , and is superstructed upon the foundation of a good conscience . besides , if we will drinke water out of the fount , it is in the hebrew neither a merry heart , nor a good conscience , a but a good heart is a continuall feast : nor can it otherwise be , because there is no peculiar word , in the hebrew tongue , to denote this particular facultie of soule , which we call conscience , but the generall word b heart . and even in the now testament where there are proper words for it , yet the generall word heart is used , john epist. chap. . and . c if our heart condemne us , &c. there heart stands for conscience ; for we know it to be the proper effect of conscience to condemne or absolve : which of it selfe seems to determine , that conscience is not a peculiar and distinct faculty of the soul , as understanding , will , & memory , &c. are , but the soul reflecting and recoyling upon it self . which being prefaced , we may safely read it , as you have heard , a good conscience is a continuall feast . wherein every word doth fitly constitute a part : for first here is the subject , conscience . secondly , and adjunct of excellencie joyned unto it , good . thirdly the praedicate , a feast . lastly an adjunct of perpetuity joyned to that , continuall . and in the orderly pursuance of these foure parts there will fall out to be handled foure points of very high and necessary concernment , in the life and conversation of every christian : namely , first this : that every man hath a certaine genius associated to his soul , to wit , conscience ▪ secondly this : that by the grace of conversion , there is a divine quality stamped and imprinted upon the naturall conscience , which is , goodnesse . thirdly this : that conscience thus qualified with goodnesse is a feast . lastly this : that this feast of a good conscience is not onely for a time , but for eternity , not only a long , but a continuall feast . these ought to be handled plainly , but theologically , and this will we doe , if god permit , as the apostle speaks , heb. . . ¶ the first point . there is a certaine inmate placed by god , and associated to the soule , called conscience . we say indeed in vulgar speech , that such a man hath no conscience , or is a man of no conscience , but that is but a catechrestical form of language , like that of the italians , who when they speake of some notable deperdite wretch , say , he 's a man without a soul ; and like that of holy scripture , which saith of some men , that a they have no heart . but to speak properly , and as the thing is , there is no man , be he never so lost , and reprobate minded , but hath a natural● conscience . a natural body may as easily walk● in the sun without a shadow , as the soul can in the light of naturall reason , or of the word of god , without the reverberations and ecchoings of conscience . heare b tullies divinity in this point : we have each of us received from the immortall god a conscience , which can by no means be separated from us . many for the more wholsome aire , or better soyle , have changed their place of abode ; and others to converse with god and themselves , have abandoned the societie of men , and dwelt in wildernesses and solitary retiremēts , where satyres have danced , and ostriches dwelt ; yea and many have been so hacknied and tired out with the miseries of this life , which like an heavy pack , and an ill saddle have wrung their backs , that they have leaped out of the pan into the fire , and shifted their souls from their bodies ; but there was never any yet could shift conscience from the soul . nero shifted from chamber to chamber , but still his mother agrippina's ghost seemed to pursue him . bessus in plutarch was chased by himselfe too , but still the swallows seemed to charter his crime . there 's scarce any thing in nature so small , and contemptible , but can make a separation betwixt the soule and the body ; a hair in a draught of milke , did it to luc●● ; a ●●ie , to adrian ; a kick of nero's heel , to poppea ; lice to herod ; wormes to antiochus ; mice , and rats to hatto , bishop of mentz ; a meere conceit , a thought , a fancie , to thousands : but there is no gulph so deep , no precipice so steepe , no sword so sharpe , no not that sword which can divide between the marrow and the bone , which can make the conscience sever it selfe from the soul , but still c nocte dieque suum gestant in pectore testem . that is , wake men , or rest , within their brest conscience will be a guest . to proceed then ; what is this thing we call conscience , and wherein doth the power and efficacie of it consist ? answ. it hath been long said , conscience is a thousand witnesses ; and it s as truly said , conscience hath a thousand definitions and descriptions . a man would thinke there were much conscience in the world , to consider all the books , that are written of the nature and cases of conscience . it may be said of them , as s. john closeth up his gospel , the world would scarce containe the books that should be written , if all were printed , that hath been said , talked , disputed , preached , written of conscience . and yet as little may be spread and dilated into much , so may much also be contracted into little . as a great mountaine may produce only a little mouse , so a little nut-shell may hold great iliads . whosoever then understands these three greeke words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or these three latine words , lex , index and judex , or these three english words , a law , a witnesse , a judge , is in a good way of proficiencie , to understand the nature and essence of conscience : for in the execution of these three acts conscience officiateth , and dispatches its whole duty . for first , conscience is a law , or a fair tablet , whe● in is engraven , by a divin● hand , those truths an● principles which move i● & set it a working . whic● principles are either naturall , or acquired ; and hereupon comes in the distinction of conscience naturall and illuminated . and these principles being preserved and kept in the conscience , they are as land-marks to her to saile by , and as a law to her to live by ; in which regard this first act of conscience is by the greekes called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , the records or conservation of right . 〈◊〉 ●om . ● . ver. ● . the apostle cals it lex scripta in cordibus , the law written in our hearts . for the second , conscience is a witnesse or evidence , declaring and proving the truth , whether the party standing at the bar●e hath done contrary or according to that law : for if the fact agree and hold measure with that law which conscience tendered , then it is excusing witnesse , or a witnesse pro ; if otherwise , then it is an accusing witness , or a witness con ; in which regard , this second act of conscience is by the greekes called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , a science with or together ; and saint paul in the same text rom. . . expresseth both these testimonies , their conscience also bearing witnesse , and their thoughts accusing or excusing ; and thus conscience is index , a signe or token . for the third , conscience is also judex , an upright and impartiall judge , comparing together the law , and the fact in the pursuance of a right sentence , and out of that collation causing to result either a sentence of absolution ( the white stone , revel. . . ) if the fact agree with the law , or a sentence of condemnation ( a the black stone ) if the law and fact jar and disagree . this act the greeks call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and to this judiciary act of conscience belongs that text of saint john , . epist. . chap. . ver. if our hearts condemne us , &c. and saint chrysostome glossing upon psal. . . commune with your owne hearts , &c. bids us , b . erect the tribunall of conscience . the summe thus farre is thus much : conscience is a law propounding the rule to walk by , a witnesse to give in evidence for matter of fact , & a judge to give sentence according to the evidence . another way to find out the very quidditative nature and being of conscience may take the rise and hint from that text , pet. . . c the answer of a good conscience , as there the apostle phraseth it ; so as conscience is a response or returne to three severall queries . the first question is de jure , touching the law or right ; as , what is the rule or principle by which i am to be directed in this or that case , what to do and what not to doe ? unto which question , conscience is an answer by reading the letter of the law , and opening the code or booke , apoc. . . and declaring the law written in the heart . the second question is de facto , touching the fact , thus , the law indeed appeares , but how hast thou complyed in practice with this law , by doing according to it ? unto which question , conscience is an answer in the language of achan , josh. . . thus and thus have i done . the third question is de applicatione juris & facti , touching the commensuration of the fact with the law , and the application of the one to the other , thus , what reward now remaines , or what retribution is to be expected ? and unto this question , conscience is an answer , in the words of god to cain , gen. . . if thou hast done well , shalt thou not be accepted ? and if ill , sin lies at the doore . the last way to find out the nature of conscience is by defining it to a practicall reasoning or argumentation , in which are all the three parts of a formall syllogisme ; in the major proposition is the law of conscience , in the minor or assumption lies the evidence or witnesse , in the conclusion lies the sentence or judgement . examples . what rule or precept teacheth in generall , that instances and examples illustrate in speciall ; to which end let us here subnect two examples , the former of an evill , and accusing conscience , the latter of a good , and accusing one . let adam the first of men be substituted for the former . . in the day thou eatest of the tree of knowledge , thou shalt surely die , gen. . . there 's the law , or proposition of this practicall syllogisme , there conscience is an answer to question touching right . . but i did eate thereof : so runnes his confession , gen. ▪ ver. . there conscience is a witnesse , a thousand witnesses . that 's the assumption of the syllogisme , or an answer to the question touching the fact . . therefore , i am become mortall , i must dye , gen. . . there his conscience was a judge giving sentence of condemnation . that 's the conclusion of the syllogisme , or an answer to the question touching the application of the law , and fact together . ¶ the application of this first point . it were very incongruous not to use application , while we are treating of conscience , whose vigor and force consists in application , and the best improvement and use of it is to provoke every man to take out the lesson of that wise greeke , d know thy selfe ; which short saying doe but christianize , and there can be no better divinity : o christian man know and consider thy selfe , learne not to undervalue even man in thee ; know thine owne dignity and excellencie ; know that within the narrow roome of thy brest there is seated a facultie which is both a law , a witness , and a judge ; which can make unanswerable syllogismes , and can out of strong premisses bring undeniable conclusions . c pythagoras his rule was truly divine , to bid a man in the first place revere himself , and be mostly ashamed of himselfe : and f another of the same ranke and classis , he that is not ashamed of himselfe , how shall he blush before him who knows nothing ? and reason enforceth thus much : for every man is most wronged by his own offence , and every man must be arraigned both by and before his own conscience , and therefore surely no tribunall next the judgement seat of god himselfe , ought to be so dreadfull to a man , as the areopagita of his owne heart , which can at once alledge and plead law , produce witnesse and give judgement . a learned gentleman in a project of his conjoyneth and subordinateth these two propositions ; the former is this , that chastity makes a man reverence himselfe ; the latter is this , that selfe awe or reverence , next true religion and the feare of god , is the chiefest bridle to hold us in from villanie and sinne . which certainly is most true : for if we did not shamefully underprize our selves , how could we by lust , covetousnesse , intemperance , and the like , so degrade man in our selves , and defile that humane nature which god vouchsafed to take into union with his owne divinity ? how could we give a birth-right for a messe of lentils , transgresse for a morsell of bread , stake gold to a counter , put down an eternall , and immortall soule to a blast of fame , an huske of pleasure , a glow-worme of knowledge ? but now though this be very true of chastity , yet change the subject of the first proposition , and enunciate it of conscience and see how it appears ; first then , conscience , that lawyer , and witnesse , and judge of conscience , that triumvir , and trismegist of conscience makes a man reverence and fear himself . secondly , this selfe-reverence , which proceeds from conscience , and the trinity of offices in it , is a threefold cord to whip us from sin , and a threefold bond to tie us to vertue ▪ that which salomon speaketh eccles. . ver. . may be hither fitly applyed , curse not the king , &c. for a bird of the aire shall carry the voice , and that which hath wings shall tell the matter ; what bird may this be , but the little brest-bird and chest-bird of conscience ? there is this story in diogenes laertius , xenocrates was one day walking in his garden , when a sparrow pursued by some hawke or bird of the prey , for shelter flew into the bosome of the philosopher , and being bid to put out his little foster-bird , he answered , no : for it is a most unworthy thing to betray a guest . moralize it thus , this falcon or hawke represents every sinner , and wicked person which hunts and pursues poor conscience ; this sparrow thus pursued , representeth conscience , which whilst the foxes have holes , and the birds nests , hath not where to roust it self , till it take shelter in the brest of xenocrates , of some pious and conscientious person , which holds it an unworthy thing to chase thence such a guest . and hitherto of this . the second point . ☜ by grace and regeneration , there is a divine quality and character imprinted upon the naturall conscience , which is goodnesse . as a noble and vertuous woman , giving lawes to her owne sexe , enacted that a woman , when she came to the age of thirty years , should then lay down the title of fair , and take up the title of good : so when any man or woman is actually called and sanctified , their conscience then ought to be devested of the title of a naturall conscience , and assume the title of a good conscience . therefore ye shall scarcely observe the name and word of conscience stand alone in scripture , but commonly there is some title and epithet of excellency joyned with it , as i either a pure conscience , tim. . . or a k faire and beautifull conscience , heb. . . or a l conscience without offence , acts . . or a m good conscience , as here and else where , pet. . . now a good conscience is either n honestly good , or peaceably good ; for goodnesse imprints its character upon the conscience in these two qualities , purity and peace ; or integrity and tranquillity ; or which still is the same , in uprightnesse & quietness . what s. james affirmeth of supernall wisedome , chap. . vers. . that it is first pure , then peaceable ; the very same two properties are the essentiall adjuncts of a good conscience . a conscience quietly good may be viciously evil , and a conscience troubledly evill , may be honestly good ; and therefore to constitute a conscience perfectly and fully good , both purity and peace are required ; the violation of the purity and integrity of conscience , is to be referred to the evill of sinne , and the violation of the calme and tranquillity of conscience is to be referred to the evill of punishment ; yea the greater the light of conscience , the greater is the sinne , and the greater trouble of conscience , the greater is the misery . the point you see is a clear truth , wee will therefore be briefe in the explication of it , that we may be large in the application . the application of the doctrine . follow therefore either s. pauls rule , or s. pauls example ; his rule shews what should be done , and his example what may be done . his rule we have tim. . . have faith , and a good conscience . and againe , chap. . ver. . having the mystery of faith in a pure conscience . his practice we have frequently inculcated both in the acts and his epistles , hear a harmony , or little concordance , i have in all good conscience served god untill this day , acts . . again , and herein doe i exercise my self , to have a conscience without offence towards god and towards man , acts . . and again , i speake the truth in christ , i lye not , my conscience bearing me witnesse , rom. . . and again , for our rejoycing is this , the testimony of our conscience , cor. . . and again , i thank god , whom i serve from mine elders , with a pure conscience , tim. . . and yet again , pray for us , for we are assured we have a good conscience in all things , hebr. . . a good conscience you see is s. pauls recognizance it is his boasting : for tw● things he is observed mo●● to glory in , his suffering● and his conscience ; to ra●tle his chains , and displa● his conscience ; it is h●● flag he hangs out , o his sige in every epistle , so 〈◊〉 writes , thess. . . now this exercise keeping a good conscien● stands in two things , according to the premise● distinction of a good co●science into pure and peac●able , which distinction 〈◊〉 as a key-stone to this arcra the former is how to ractifie the vicious conscience , and the latter how to pacifie the troubled conscience ; or how to clense the impure , and how to salve the wounded conscience : two points of most necessary and dayly use in practicall divinity . and in rectifying of conscience , due regard must be had to two things ; first , jus , the right or law of conscience . secondly , vis , the force or strength of conscience ( two severall words made up , and elemented of the same three letters by an easie metathesis , or transposition of letters . ) first then , let a man acquaint himselfe throughly with that which must be the rule and law of conscience ; for it is no matter how strong and active conscience be , if it be not first right informed , and then the stronger the better , otherwise the stronger the worse ; a lame man who keeps his way , shall outg● . a swift runner that wanders out of his way ; he who once hath strayed , the more he hastens the more he wanders and errs . every science and art proceeds by a rule ; the noble and liberall sciences of arithmetick , geometry , astron●my , musick , have their numbers , figures , ballances , squires , compasses , lines ; even the poor sweaty mechanicks cannot be without their rules , yards , squares , &c. much lesse can conscience , dainty , precise , exact conscience , which ought to be as levell-handed in her cases as the men of gibeah in the book of judges , who could throw stones at an haire-breadth , can she i say , want her rule and measure to proceed by , when in the circumstancing and individuation of every action , she must lay judgement to the line , and righteousnesse to the plumb-line ? isai. . . this law or line of conscience is foure-fold . . divine law , which is the will of god revealed in scripture , is the proper and adequate rule of conscience ; it hath of it self an adnate priviledge to bind conscience , and wheresoever it holds out to man a light to shew him his duty , it doth withall tie such a bond of obedience upon the conscience , as no creature is able to release . . the law of nature is also a good rule of conscience : for that naturall light and engraffed instinct written in our hearts , shews us also what is to be done , and what to be avoided . that there is a god ; that this god is to be worshiped ; that we ought to live honestly , hurt no body , give every one his owne , doe as we would be done to ; these and such like are the dictates and statutes of the law of nature , and doe bind conscience . . the law of nations also , which is brought in by the common consent of all people : for that was never false or wrong which all the whole world cals truth and right . humane nature was yet never so much at a losse , as that a right opinion of what is just , & equall should quite perish from the earth . the division of things , and appropriation of them to their owner , the faire usage of embassadours , &c. are draughts of the law of all nations , and doe likewise binde conscience . lastly , positive lawes , whether they be ecclesiasticall , or civill , doe lye strong bands and tyes upon conscience , as well as either the lawes of god , or of nature , or of nations . a thing is said to be of positive law , when it is thus , or so , not of any intrinsecall necessity , arising out of the particular essence of the thing , but may either be , or not be , and when it is , may either continue or cease , by humane imposition . and even such lawes as these , while they are not contrary , but subordinate unto , and commensurate with the divine law , have an obligatory power over conscience ; not that any law of man hath of and from it self any connate power to over-awe conscience , nor can the conscience subject her selfe to the jurisdiction of any creature , without idolatry , but it hath an adnate power rather , to wit , as it receives influence , and vertue from gods law , which commands us to obey every lawfull ordinance of man for conscience sake . next regard thus had to the law of conscience , the second respect must be to the force of conscience : for though conscience be never so well principled and illuminated , yet if it be dull and slegmatick , without vigor and force to put things in execution , it is but as a fire of straw which hath light without heat , or as a wel-shap'd horse without mettall . now the force of conscience consists in obligation , both in tying a man from that which conscience judgeth sinfull , and tying him to that which conscience judgeth right . in which respect , take notice what high language the scripture adapteth to expresse this thing ; as calling a man in relation to this work of conscience , a debtor , rom. . . a servant , rom. . . bound , acts . . constrained , ● cor. . . necessitated , cor. . . so as a man cannot otherwise do● , acts . . such is the strength and vertue of conscience , that an action by its owne nature indifferent , it can make bad or good , and an action in it selfe good , it can corrupt and make naught . only an action which is ill and naught in it self , it cannot make good . yea such is the validity of conscience that it binds in some cases even when it erres : for conscience judging that to be unlawfull which is lawfull , bindeth to abstaine from that lawfull , rom. . . and conscience judging that to be debt and necessary , which is only allowable and arbitrary , bindeth to doe that arbitrary thing , rom. . . so as both these requisites taken in together , and a due proportionable contemperation made therof , to wit , of both j●s and vis , the light and heat , the good eyes and lustly limbs of conscience , do constitute a rectified conscience , fit to goe about that work and labour , for which god created such a faculty , and seated it in the soul of man . a law without sufficient force to execute it , is but a dead letter , and lets a man lye like the lame creeple at the pooles side , seeing the bath , but wanting strength to step into it . and force without law is but a riot , serving for no better use , then sampsons brawny wrists , without his eyes , to pull an old house over our head , to crush us . only a conscience informedly strong is shee . when then , o christian man , or woman , thou perceivest thy conscience to be in this frame , & plight , that it is legal●y valiant , silence not her voyce , muzzle not her mouth . say rather as cant. . ● . let me see thy countenance , let me heare thy voyce , for sweet is thy voyce , and thy counten●nce is comely . shake off that dull and lethargick sloth , and stupidity which is upon it , either in stimulation to good , or repression from evill . cry aloud , and say , hoe , conscience , conscience , up and be doing , and the lord shall be with thee . to day is a chancery-day : to thine office : tell me first what 's the law in such and such a point . secondly , tell me what correspondence for matter of fact have i held with that law . be a true witnesse either to excuse me , if i have done well , or accuse me , if evill . lastly , give right sentence , and play the part of a just judge in either condemning or absolving me , that thus judging my self , i may not be judged of the lord . and having thus shewed the method of rectifying the erring conscience , let us now also declare the right order of pacifying the troubled conscience . upon which point before we fall directly , we must needs put a difference ( for a difference there is ) betwixt sicknesse of fancie , when the thoughts are distracted , and drawne aside from off pleasing and contenting objects , and doe wholly fasten and sit abrood on sad and dreadfull things , and true formall trouble of minde , which alwaies gathers to an head , either by reason of solicitation to sin , or remorse for sin : distemper of fancie is commonly a wild and unreasonable thing , and swerves from that we call judgement , or recta ratio ; or if it fasten upon sinne , which sometimes it doth , it s troubled either with scruples , which is no sin , or with some generall notions and idea's of transgression , without due shame and sorrow for particular lapses ; or with motes and gnats more then with beames and camels . now rationall and congruous trouble of conscience , when god wounds and will heale , is charactered by this , that it is neither so superficiall for sin in generall , as not to have an aspect upon particular miscarriages and misdemeanours , nor so superstitious of particulars , as not to regard the generall taint , and depravednesse of nature also . the best report or book-case hereof is in psal. . which is * the chiefe of the seven penitentials . there david rightly pressed in his spirit and panged in his conscience in deed , layes the ponitentiall axe first to the root of the tree , confessi●● that which was the spawne and brood-mother of all his actuall wickednesse , behold i was shapen in iniquite , and in sin did my mother conceive me , ver. . and then that very sin in particular which had been as a thiefe in the candle , or an obstruction in the liver , to gangrene , and waste all the quiet and peace of his minde : deliver me from bloud-guiltiness , o god , &c vers. . this being premised by way of a praecognitum , the method it selfe now followes , which consists in a certaine scale or ladder : the severall grades or steps whereof are these . . there can be no sound peace of conscience till we be atoned and reconciled to god : for conscience is as gods setting-dog , or as his serjeant which will not take off the arrest till its master be satisfyed . . neither can there be any agreement or atonement with god , without pardon of sin . god will not be reconciled to any man lite pendente , till the fault which caused the variance be forgiven . . nor can there be any remission without satisfaction : for if the salvation or damnation of all mankinde lay'd thereupon , god will not , cannot be unjust to himselfe , to be kind to us . . no satisfaction neither will serve the turne , but such as is porportionable to the sault : for t is the very motto of justice , * let the punishment be equall to the damage , the payment to the debt . . no satisfaction can be proportionable , which is not infinite , because our sins are committed against a majestie absolutely infinite , and they also are as neere infinite as number , or hainousnesse can make them : and if there could be another infinite besides . god , i would say it were the sinnes of the world . . no infinite satisfaction can be made but by a person of infinite excellencie and worth , whose personall dignitie must give such a tincture of price , and value to his sufferings , as what he suffered in a short time , was equivalent to what all the world should have suffered for ever and ever . . we never knew , nor heard of ; never did any historian tell , or prophet foretell of any such worthy person , but jesus christ , who was god-man ; man to suffer , god to overcome in suffering ; man to dye , god to rise againe . . that price , though most sufficient in it selfe , yet not effectuall to us , if not applyed and made our owne . the best cordiall comforts not , if not taken . the most magisterial plaister heales not , if not applyed to the fore . . as that application is made on gods part , by imputation , so on our part by faith . god must impute the righteousness of christ unto us , and we must receive it from god , by the hand of faith . . and that faith is but equivocall faith , and no true , justifying , salvificall faith , which doth not work by love ; love to god in holinesse , love to man in righteousnesse , and love to our selves in sobrietie . these are the severall ingredients into this balme of gilead , according to the dispensatory of divinity . these are the severall degrees of this ladder , whose foot , like jacob's , standeth upon earth , and the top reacheth heaven . let us recollect them by an analyticall methode , and so conclude this point . i. practise charity , and that 's a signe of true faith . . have faith , and you shall be able to apply on your part , what god imputes on his . . apply , and what is sufficient in it selfe , shall be effectuall to you . . nothing is sufficient but jesus christ . . the reason of his sufficiencie is from the dignitie , and excellencie of his person . . nor yet were his person of sufficient dignity , if it were not in him an infinite dignity . . and being infinite , the ransome and satisfaction is proportion to the fault . . and upon this satisfaction , must needs follow remission . . and having remission , there followes also reconciliation with god . . and being reconciled with god , we shall have tranquillity of mind , and peace of conscience , passing all understanding . the third point . conscience thus qualified with the goodnesse both of integritie and tranquillitie is a feast . not any phantasticall feast , as if a man should dreame of a furnished table , and be hungry when he wakens ; nor any tropologicall , metaphoricall feast , a feast by way of similitude and proportion onely , as christ is called the a bread of life , and the holy ghost the b water of life : but a true reall feast , a feast properly so called , junketting both the minde and the body , and presenting them both with cheer becoming a feast . first , it feasteth the mind with the desireable food of contentation , peace , joy , comfort , hope , and the like . secondly , it feasteth and fatneth the body also ; for as conscience of evill done causeth feare and expectation of some evill to be suffered , and that feare againe causeth many a thought-sick houre , indigestive meale , lancke cheekes , trembling joynts , marrowless bones , restless nights , &c. so conscience of good done makes a c cheerfull and a merry heart , and a cheerfull heart causeth good health , prov. . . and maketh a cheerfull countenance , pro. . . and not onely this , but when night comes , which is the one d halfe of our life , that we are to lay us downe and take our rest , then also consciousnesse of a day well spent rocks us , and drops a sleepy silence upon our eyes : and sleep , you know , is the stay & the prop of the microcosme , it is thoughts charme , it is digestions carefull nurse , &c. it is a rule in art , and we see it true in hourely experience ; contraries placed together do mutually illustrate each other : venus her mole was a foile to her beauty ; the tender eyes of leah did the more commend the beauty of rachel unto jacob ; the seven leane kine in pharaoh's dreame did eate up the seven fat kine : so the ill-favoured , raw-bon'd leanenesse , the biting and gnawing of an ill conscience , will let us better see the festivity of a good conscience . an evill conscience is a e worme , a brest-worm , gnawing upon the soule , with the teeth of bloodless fear , of wrinckled sorrow , of self-consuming care , and of sad despaire : and this worme is not like that which st paul shooke off into the fire ; it is a salamander , and will live , and gnaw in the fire of hell ; it s a worme that never dyeth , a continuall worme , and that 's the gall of bitternesse , wormewooding even hell it self . well were it with wicked men , if ( as herod , acts . . and antiochus , a macc. . ● were devoured and eaten up with wormes ) this worme would dispatch them . but it is that f sanguisuga , ever sucking , and never full , ever gnawing , but never killing , ever eating , but never devouring ; and that with a deadly tooth too , every bit worse then ten thousand deaths , and yet g not unto death . compare now these two texts together , a good conscience is a feast , an ill one , is a worme : a good one a plentifull feast , an ill one , an hungry gnawing worme : a good one a continuall feast , an ill one , a continuall , a never dying worme : and do they not answer one another , as in water face answereth face● ? and these two points , . that an ill conscience is a worme , and . a good conscience a feast , being thus entorted & wreathed together ; let us stretch out the further illustration of them , by enquiring into the learning and confessions of the heathen , who had no inky divinity , no other books of theologie , but the books of conscience , no other law , but the law written in their hearts . for be it granted that the word is best when it is pure , and not dilute or mingled ; or if mingled , then with nothing but h faith ; and that humane learning being brought to illustrate divine , is for the most part but as painture in church-windowes , making the glasse lesse cleare and transparent : yet some points there are ( and this is one of those some ) wherin it perswades much to shew that divinity is the same with the law of nature 〈◊〉 will only gleane an handfull out of an whole field . and i will begin with the greek proverbe , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i. conscience is the strappado and bastinado of the soule : it doth whip and lash her with secret but more smarting stroaks ; the whip of cords that christ made is not to be compared to it ; all the discipline on a good friday in the church of rome , comes short of it : before sinne , it is k fraenum , a bridle ; after sinne , it is flagrum , a whip . secondly , the significant fable of prometheus may have the next place : prometheus stole fire from heaven ; his punishment was , that he was tied to the mountaine caucasus , where a rapacious eagle did day and night feed upon his heart . the morall is : prometheus represents every sinner that is injurious against heaven ; his affixing to the mountaine caucasus , sheweth that it is as possible to carry away the mountaine , as to escape the vengeance of god , when he will punish ; the eagle feeding upon his heart , is the angor of conscience which do●h l eate and devoure the very heart of man as a gangrene in the flesh . thirdly , let us remember the three m snake-tressed sisters , alecto , megera , and tisiphone , three dismall elves , which the poets make the daughters of nox and acheron , and call them furies , which indeed are nothing else , but the n torments of a wicked mind , when the pains and throws of conscience are upon it . fourthly , we will call in the example of orestes in the tragedy , o o wretched orestes , saith an interlocutor in the tragedy , what disease afflicteth thee ? orestes makes answer upon the stage , conscience ( quoth he : ) o the grievous disease of conscience is upon me ! now contrarily for a good conscience . fifthly , bias the philosopher , and one of the wise men of greece , being asked the way to a p life without feare and trouble , gave this answer , a q right conscience . sixthly , periander ( who was one of them ) being asked , what was the r greatest freedome and liberty ? answered thus , a s good conscience . seventhly , socrates ( the wisest man of them all , all three mentioned by stobaeus ) being asked how men might most live without t disquiet and trouble ? answered , if they were conscious of no evill within themselves . now these all were grecians . let us enquire into the latines , and see what they say . even the very same . eighthly then , horace : u — hic ●urus aheneus este nil conscire sibi . — a wall of brasse it is to be conscious of n●ught amisse . ninthly , let tully speak for all the rest , * an upright conscience is the greatest consolation in adversitie ; to his friend torquatus in his familiar epistles . again , x to be innocent and without fault , is the greatest solace . and again , y conscience of a well-spent life , and of many good deeds , is the sweetest thing in the world . let us heare him speake once more , z great is the force of conscience both wayes , so as neither can they feare who have done nothing amisse , nor those that have sinned , want punishment ever before their eyes . thus have i gathered you some few instances out of many , from the mouths of the very heathen , ( who also must be heard when they speake truth ) to declare that the dictates of the law of nature and divinitie are all one , in averring that , an ill conscience and facinorous is an * heavie burthen , a ‖ lash , an a ulcer in the flesh , b a worme . and that a good conscience is a c great theater , a d wall of brasse , a continuall feast . ● application . let us e keep the feast , as the apostle exhorteth us . you know how ill it was taken in the gospel , that those that were bid to the feast did make f excuses , and did not come . and how ill alos it was taken , that vasthi refused to g come to ahasueru● his feast . it is no better then rude unmannerliness to sit sullen at a feast , and not to feed liberally . a man may have great riches , and yet not use them , but only live poorely , that he may die rich ; so may a man questionlesse have a good and upright conscience , and yet not feed and feast so on it as he might do , if the fault was not wholly his owne . why , what is this feasting ? and how is it performed ? it is when a man by thinking , and meditating , and praying , and such like , doth * stir up those heart● cheering joyes of a good conscience , which lie consopite , and buryed under the ashes either of naturall , or religious melancholy , and which do as duly belong , and of right appertain to a good conscience , as an inheritance to the owner . and therefore on the other side , if god measure out earthly contents unto us with a more thrifty and sparing hand , and deny us our desires in some ( and perhaps many ) things ; yet if he have given unto us upright and peacefull consciences , we have reason● acknowledge that go● hath dealt bountifully and gratiously with his servants : for that is a thing worthy of all acceptance , although it should come alone ; it is a feast , and what repining nature is that , which will not be satisfied with a feast ? a good conscience hath all the chiefe requisites to a feast in it : for , first , jesus christ is the i master and governour of this feast , and so deserves to be ; for by his bloud is the conscience both h purified and pacified . secondly , the ministers of the word , such as to whom god hath given the ●ongue of the learned to minister a word in due season , are those appointed by god to invite to this feast , and to attend the guests ; called the l maydens in wisdomes feast , and m servants in the mariage-feast . thirdly , the viands and dishes to feed on , are such as these , a plerophory of faith , a holy complacence with a mans estate , divine consolations , peace which passeth all understanding , sweet raptures and admirations that god should so regard us , fixed hopes and longings for further both purity , and peace of conscience , trust in god joyned with watchfulnesse in our selves , that the conscience so established be not againe either defiled or disquieted with sinne , flaming affections of love and thankfulnesse to god , who hath given us sense of a present , and hope of a future good conscience , lastly , singular delight which it takes in saint pauls n exercise , to keep a good conscience in all things , &c. fourthly , the musick o● minstrelsie of this feast , is not upon the o harp-strings , but upon the heart-strings . this is our p rejoycing , even the testimony of a good conscience . so that in all things it holds the condition of a feast . which being so , what art thou , o more then desperate man , who canst or darest account either the least sin , small ; or one sin , few ; seeing that as one leak sinks a ship , one fly spoiles a box of oyntment , one gourd a whole pot of pottage , one achan trouble all israel , one lick of hony endanger the life of jonathan , one would kill goliah , as well as three and twenty did caesar , one dalilah doe sampson as much despight as all the philistines ; so one sin , wittingly and willingly committed , may exceedingly both defile and disquiet the conscience : and of such an one ( though it be but one ) may truly be said that of the q poet : no number , but more then a number , yet potentially in all , and all in it , root of all number , and of infinite . cases of conscience . it remaines now that i satisfie two cases , that may here be put ; the one by a wicked , the other by a godly man . the former saith , my conscience i am sure is wicked , and yet for all that it is not troubled ; i use not to sticke at those sinnes which are called r sins wasting conscience ; and yet i feele not this worme . the latter saith , i labour ( with saint paul ) to have a conscience void of offence both towards god and towards men , and yet i taste not of this feast . the former boasts of the calmenesse of a vitious conscience , and the other complaines of the trouble of an honest conscience . i will satisfie both . first then to the hardy-cnute , whose heart ( leviathan-like , job . . ) is as hard as stone , and as firme as the nether milstone , esteeming iron as straw , and brasse as rotten wood , that is , either feeles not , or acknowledgeth not the worm of conscience ; to him , i say ; first , he counteth that a favour which is a punishment : let him think what he will , i am sure an hard heart is reputed a great punishment by * moses in the old testament : and a cauterized conscience by saint paul in the new testament . the sick man is then in a deplorable condition , when he feeles no pain ; and so is the conscience of a sinner when it feeles not the worm . secondly , i say , doe not a boast till the putting off thine armour : no man b knowes what the evening of his life may bring forth , i have seene the wicked flourish like a greene bay-tree , both in outward prosperity , and inward peace ; and i have seen him also ere he have gone off the stage , not able to put to silence the voice of despaire . thirdly , thou that with thy loud musick of carnall mirth canst deafe and out-voy conscience ; tell me truly , is not sometimes even in laughter thy heart sorrowfull ? doth not the flea of conscience sometime awaken thee ? yes i warrant thee : if democritus had but the anatomizing of thee , he would find melancholy in thee too , that is c conscience . now these more light and seldome gnawings , are but as a prologue before a tragedie , or the first fruits before the whole , or as some drops before a showre . fourthly , if god deal so severely with thee ( mercifully thou callest it , and laughest at me for thinking otherwise ) as to let thee have thine heaven here , that thou maiest have thine hell hereafter ; know that as women , which ( commonly ) breed the best , beare the worst ; so conscience , &c. it is then in its owne sphere of activity , of that place it is properly spoken , the worme that never dyeth , and the fire that never goeth out . fifthly and lastly , i exhort thee with that holy father , mordeat hic , ut moriatur illic , muzzle not the mouth of the oxe , silence not the voice of conscience , either by the pleasures or employments of the world ; which ( as the fall of nilus doth the adjacent inhabitants ) deafe●●● conscience : but let it admonish here , that it condemne not hereafter ; let it bite here , that it devoure not hereafter ; let it live here , that it may dye hereafter . thus have i , according to salomons counsell , answered a fool according to his folly , lest he were wise in his one conceit . the second case . secondly , now to satisfie the godly mans complaint , whose objection pincheth upon himselfe , thus . i endeavour my selfe constantly both to refuse the evill , and choose the good , i set before mine eyes ever the word of god , the law of conscience . there is no sinne so small , but i account it to defile ; and none of gods commandements so little , but i hold necessary to be done . i both desire and endeavour to sly the very appearances of evill ; and yet i find not these sugred joyes and divine consolations whereon conscience feasteth : but goe on in a kind of drinesse of spirit , and fear i shall doe so ever , not knowing well what to think of mine own estate ? to him i say , first , that ( as before ) a conscience may be troubledly evill , and yet honestly good . a certaine man some years afflicted in conscience , said , his continuall agonie were as great , as a mans ready to dye , and then he felt such small comfort in gods countenance , that he would willingly have suffered his body to have lived in burning fire till the appearance of christ , so he might then be assured of gods favour towards him , yea his greatest comfort was , that though god should condemne him , yet he hoped therein of gods favour , to have his torments mitigated with those that suffered least : in all which troubles ( notwithstanding ) no world of reward , nor terrour of tyranny could cause him willingly doe the least thing displeasing god ; so there is a conscience most troubledly evill , and yet vertuously good . secondly , absence of sensiblenesse of devotion , and wonted consolations , is often without any fault of ours , or at least may be so , as no other cause may be assigned but divine dispensation , which being an infinite vertue , worketh not alwayes after the same manner , but that his providence might the more appeare , after very many sundry wayes . i opened to my beloved , but my beloved was gone , i sought him but i could not find him , i called him , but he answered me not , cant. . . signifying ( as s. gregory on that place ) that she did both what she could and what she ought , and yet she found him not , because god so often disposeth it , and that for good and holy ends . thirdly , absence of spirituall consolations , are to be referred to the evill of smart , rather then of sin , they are our crosses and afflictions , not our sins and offences : and the having of them is rather part of gods reward then our duty . fourthly , god doth this oftentimes , to lead on his children to a further degree of perfection ; for spirituall consolations are the ●ood of infants , and milke for babes , by the sweetnesse whereof god calleth us from the pleasures and allurements of this world . for such is our weaknesse that we could never be brought to renounce one love , unlesse we found another more sweet ; for which cause we see often that the comforts of yong beginners and probationers in religion , are often greater and more sensible , then greater proficients are : but afterward god leaves us , or rather promotes us from an estate more sweet , to an esta●e more strong ; from one more fervent , to one more stedfast ; from one greater after the flesh , to another greater after the spirit . and yet ( fifthly ) know it is dangerous to dis-esteem and contemn divine consolations : for though for the sustaining of those that are religious , and of scrupulous consciences it be said truly that grace consists not in spirituall consolations , but in vertue , & that they are rather part of our reward then of our duty : yet if there be any , that through negligence & slo●h doe make small account of spirituall consolations , to them be it as truly said , that it is a miserable thing , not to taste how sweet the lord is ; and the saints have thought more bitter then death , these tedious absences of the comforter . and though sanctity and godlinesse consist not in them , yet are both of them great encouragements to a reformed life , & great helps therein . and therefore we are to walke betweene two extremes , viz. when they are absent , not to discourage our selves , nor distrust god ; nor on the other hand to be too secure and carelesse . this is to be knowne . now what is to be done or practised in the absence of spirituall consolations ● thus , first , still be exercising thy self in keeping a good conscience , though thou finde no sweetnesse therein . the sick man must eate , though he find no savour ; take heed of crying at the gates of the flesh for ayde , that is , in the want of spirituall consolations , to fly to the support of worldly and carnall : as saul to the witch , and cain to building of cities . it is easie to follow christ for the loaves , it is easie to love a good conscience for its good cheere , but when it feasts nor , then to exercise the keeping of it is truly praise-worthy . secondly , practise patience , and resolve with as little distemper as thou canst , to wait on the lord , till light break forth , and till he give thee the garments of joy , for the spirit of heavinesse . thirdly , practise fervent and frequent prayer , that god will restore to thee , the comfort of thy salvation againe , and stablish thee with his free spirit . fourthly , the sun may be risen , and yet not seen , because under a cloud : there may bee fire for blowing ; so may there be the comforter come , and yet not perceived or felt , for want of stirring up divine consolations by meditation and prayer : and therefore tim. . . stirre up the grace of god that is in thee . fifthly and lastly , observe diligently , whether the absence of divine consolations have befallen thee through divine dispensation onely , to preserve thy humility , and to try thee ; and which if it be so , then thou canst doe no more , but in the use of holy meanes , and constant walking with god , waite still for the season of his grace , not appointing a time for the mercy of the lord , nor setting downe a day , when he should deliver thee , as the holy widow judith , chap. . if otherwise , that thou hast been a cause thereof , by provoking the lord to anger , then art thou to the former rules to adde the practise of true repentance : . seeking out as diligently as joshua did for achan , that sin which did occasion thy woe , and then washing that staine out of thy soule , with the fullers sope of contrition , remembring ever to follow the streame up to the fountaines head , that is , to bewaile the generall corruption of thy nature , as well as that particular sin . thus have i laboured to minister a word in due season to him that is ready to perish . if i have been long in this point of the festivals of a good conscience , let this excuse me , that men use not to eate feasts , as the israelites the passeover , with a staffe in their hand , and shoes on their feet , but to stay at them . and so much concerning the third point . viz. that a conscience thus qualified with the goodnesse both of integritie and tranquillitie is a feast . the fourth point . this feast of conscience ☜ is a continuall feast . as goodnesse was the adjunct of conscience , so continuance is the adjunct of the feast . wherein this feast excels all the sumptuous and prodigall feasts of nero , heliogabalus , caesar bargia , mark anthony , cleopatra , or whosoever else either divine , or humane pennes have storyed on , for their most prodigious and luxurious riots , when they made both sea and land contribute their utmost to furnish their tables . the longest feast that i find recorded any were , is that of ahasucrus which he made in the third yeare of his raigne , to all his princes and servants , a feast of an hundred and fourescore dayes ; but what 's that to a continuall feast ? how much short is that to him , who ( like the rich glutton in the gospell ) fareth deliciously every day ? let us state the point . the theame to be spoken on is this , that the testimony of a good conscience comforteth and refresheth a man at all times , and in all conditions of life . a good conscience is a pillow , if a man lye down ; a cushion , if a man sit ; a staffe , if a man walke ; an arbour or gourd , if a man would shade himselfe . if a man be sick , 't is a physician ; if in suit , it is a lawyer ; if wrongfully accused , it is a true witnesse ; if unjustly condemned , it is a righteous judge . if a man bee thirsty , it is a refreshing river ; if hungry , it is a plentifull feast . in a word , it is a mans sun by day ▪ and his moone by night . there is no state or condition of life can befall a man , either so prosperous or so adverse , but in it a man shall find the joyes and delights of a good conscience . consult the oracle , and you shall find instances in the severall stations and conditions of life , as first , in inward tentation , by the examples of moses , exod. . . and of hannah , sam. . . secondly , in outward trouble , by the example of job , chap. . ver. . and of abimelech , gen. . . thirdly , in life , by the example of saint paul , cor. . . fourthly , in death , by the example of hezekiah , kings . . fifthly , at judgment , when conscience shall be triumphant upon the word of admission , come good and faithfull servant , receive the prepared kingdome ; enter into thy masters joy . lastly , after judgement , in heaven : for then and there all imperfections of the peace of conscience shall be taken away , all perfection thereof shall be added . there shall be no more interruptions , intermissions , or intercisions of tranquillity of mind ; but as in hell , to the wicked , their ill conscience shall be a most perfect , and continuall worme ; so to the godly , their good conscience shall be a most perfect , and continuall feast . it was a good conscience made the three children rejoyce in their fiery fornace , daniel in the lions den , paul and silas in the stocks , the martyrs at the stake , and those primitive worthies catalogued heb. . . which would not be delivered , that they might obtaine a better resurrection . in summe , if conscience be truly good , that is , first honestly good , and then peaceably good , accordingly as was before distinguished , it feasteth and banquetteth the heart , at all places , and at all times ; contiguously and continually . yet are there certaine speciall seasons of god's comfortable visitation , wherein hee doth more fully and largely dispense divine consolation , then he doth at other times : namely , . at a christians first conversion unto god , as we may see in both those famous converts , lydia and the jaylor , act. . and this god doth to set and knit the weake joynts of a christian , and to give him a taste , and antepast , that he shall not lose , but only exchange joyes , such as are dilute , and grosse , for such as are sincere , and pure . . after some good performed , especially if it , have come off well , in regard of matter , manner , and end . after a good worke so done , god useth extraordinarily to cheere the conscience , which is both part of the performers merces , and reward , and withall an earnest and pledge , that the whole shal follow , and be all paid in . . upon evill suffered also no lesse then upon good done : for under the crosse god hath often after a very eminent manner shed his consolations into the heart ; paul and silas sung in the jayle , philip landgrave of hess long a prisoner under charles the fift , for the cause of religion , being asked , what had supported him during his whole trouble , answered he had felt the divine consolations even of the martyrs themselves , all that while . and a cloud of witnesses have said the like , that under the crosse suffered for a good conscience , they have felt those sensible comforts , which they were never partakers of all their life besides , either before or after . . after the brunt of some sore tentation is over , satan out-wrestled , a spirituall conflict ended , a desertion over-blowne , then god also useth to refocillate the minde , and supple the nerves and weary joynts of the christian combatant , upon consideration , that his grace was sufficient for him , that he had taught his hands to war , & his fingers to fight , and that the soule had marched valiantly . . lastly , at the houre of death , after a good and well-spent life , then the conscience begins to lift up his crests , and to boast in the putting off of his armour . then will adolphus clarebachius say , i beleeve there is not a merrier heart in the world then mine , this day . then will fannius answer to one objecting christs sadnesse against his mirth , i , christ was sad , that i might be merry . then will st cyprian say amen , when the sentence of death is pronounced against him . then will st paul say , i am now ready to be offered , and the time of my departure is at hand . i have fought a good fight , i have finished my course , i have kept the faith . henceforth is laid up for me a crown of glory , &c. application of the point . labour not therefore for the meat that perisheth , but for that which endureth for ever , for a continuall feast . if a poore mendicant lazarus , who had been accustomed all his life to cleannesse of teeth , were taken from the rich mans gate , and carried to as great a feast , as ever plenty , and curiositie devised , served up in dishes of achate , studded with gold and pretious stones , what better were he to morrow , save that the remembrance of it would aggravate his present hunger , and be as sauce to his appetite , which now standeth in need of meat ? i had rather have everlasting brasse then fading gold . if i were to goe a journey of a thousand miles , i had rather have onely necessaries till my journeys end , then be carried in coaches , and have all abundance and superfluities nine hundred miles , and be put to beg my viaticum the last hundred . if i were as sure to live an hundred yeeres , as hez●kiah was of his fifteene , i would choose rather for the whole terme to have no more then a lowly cottage to sleep in , be clad with course and home-spun cloth , feed upon lentils , and green herbs , then to have for fourescore of those yeeres , manna from heaven for my food , apparell as rich as aarons ephod , a house as stately as nebuchadnezzars palace , and then , like him , for the last twenty , be driven out of all , naked , & poore , and hungry , and harbourlesse . i had rather live for ever here on earth , in this vale of teares , where even those we call happy live under an equinoctiall of sorrow , and joy , then now presently be rapt up into heaven as elias was , and after a thousand yeeres fall from thence with the lapsed angels . oh! t is these words , eternall , everlasting , perpetuall , continuall , for ever , &c. which in evils make light things heavie , and heavie things insupportable ; and in good things , make small things great , and great things incomprehensible . hell were not h●ll , if the torments of it were not as endlesse , as they are easlesse ; and heaven were not heaven , if the joyes thereof were not lasting as they are incomprehensible . i whet my stile on purpose , both to bring you out of taste with carnall and mundane pleasures which are but transitory , and to raise up the appetite to this feast of a good conscience , which is continuall . it were then likely to be well with us indeed , if we did not prize things temporall as if they were eternall , nor undervalue things eternall , as if they were temporall . i am just now in demosthenes his strait , * who was troubled with a short breath , and yet used long periods . so in the last gasp of time , allotted for this sermon , i am fallen to discourse of duration and eternity . i will close up this short speech of eternity , with a very patheticall expressiō of this thing , which i will translate hither both out of a another booke , and another language : and this it is . thinke with thy selfe a thousand , thousand , thousand , thousand , thousand , thousand , thousand thousands of millions of yeeres ; think so many yeeres were to be transacted in fire ; but withall thinke , that though this whole space of time were doubled , tribled , &c. yea centuplicated , that it is not so much as the very beginning of eternity : neither after the revolution of so many yeeres , can eternity be said to have a beginning . except these thoughts make us more holy , we are no better then beasts and stones , yea even then steele it self . nothing will move him , which is not moved by eternitie : eternitie , i say , that immensurate , interminate , everlasting , perpetuall , infinite , enduring from age to age ; as long as god shall live , so long the damned shall dye . but oh immortall death ! oh mortiferous life ! i know not whether i shall call thee by the name of death or of life . if thou beest life , why art thou more cruell then death ? if thou beest death , why dost thou not end thy cruelty ? i will not honour thee with either the name of life or death , for even they both have some goodnesse in them : there 's rest in life , ‖ and in death an end ; these two affords comfort in all evils . but , thou eternity , neither hast rest , nor end . what art thou therefore ? thou art both the evill of life , and the evill of death : from death thou hast torments without end , and from life thou hast immortality without rest . ¶ the particular application to the city of london . i have done serving up the severall courses of this feast of conscience , and would now take away , if it were not the solemne custome of these {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} easter-spittle-sermons , that the preacher should , in speciall manner , address himself to this great city-audience . 't is said , john chap. . ver. . that jesus stood up in the great , and last day of the feast , and cryed , saying , if any man thirst , let him come unto me , and drinke . this is the last day of this {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lo , i stand up in the roome of my lord and master , and cry , ho , if any here be an hungry , let them come to this feast of a good conscience , and feed freely . my lord major , and all you the rest of the citizens of this famous city , from the scarlet to the blue , give me leave , i pray you , to use that liberty and freedome of speech which becomes a faithfull preacher of the gospel . 't is true , we are called ministers , that is , servants , and so we are ; but it is because we are servants of god , not of men ; or if of men , it is to serve your salvation , not your humours . here is no danger in these sermons of the silver-squinancie , or bos in lingua . the preacher may here speake rashly and unadvisedly , but not corruptly : for it is well known these spittle-sermons differ from those at the crosse , and others about this city , that these are without any fee or reward , other then that of honour , and good acceptance . they are the farre better to be liked for that . they are the more hopefull for you the auditors , because all danger of our merchandizing the word is hereby taken away . and they are nor the lesse hopefull to us the preachers : for if we be faithfull in this our dispensation , we shall have a greater reward , then any you can give us . and here i doe pause a little , and not rashly , but upon due deliberation , do wish with all my heart , both for my selfe , and all my brethren of the ministerie , that the portion of the clergie were so set out , and their maintenance so provided for , that it might prove balaams wages for any one either to accept or expect any recompence , shekell or talent , homer or epha , great or small , from the hand of any person , whether high or low ; for any part of the worke of the ministery , whether publique or private . then should you see sinners otherwise reproved , the wounds of conscience , which are but now skinned over with sweet words , otherwise searched into , and healed up , great persons otherwise over-awed , the ladies spots , and the lords blots otherwise pointed at , death-beds and sick couches otherwise visited , then to give the decumbent such a peace as he may carry along to hell with him ; funerall sermons otherwise preached , then to be meere panegyricks , and commendatory orations of them , whom the whole congregation knowes were no such persons as the mercenary tongue of the preacher pourtrayes forth . then certainely , this city would not have been so much wronged as of late especially it hath , with so many of such sermons as saint paul cals * wind of doctrine , whereby christians are blown and carried about from the stedfastness of the truth . the authour of the epistle to the hebrewes , chap. . and . censures them to be new and strange doctrines , and implies that the hearts of them who preach , and abet them , are not established with grace . doctrines of devils they are ( tim. . . ) in regard of him who inspires them ▪ doctrines of men they are , in respect of the instruments , by which he breaths them . that noble and learned gentleman before mentioned , one of the standing honours of the law in generall , and of grayes-inne in particular , observes that if the choyce and best of those observations , that have been made dispersedly in sermons within this kingdome by the space of fortie yeeres and more , had beene set downe in a continuance , it had been the best work in divinitie , which had been written since the apostles time . i am about to say another thing , that if men of undoubted judgement and integrity were but to bring in all those absurdities which they have heard vented in pulpits within and about this citie for these . months last past , they would make such miscellanies of divinitie , as your pulpits had need of all their rich velvet , and embroydered cloths , which they have , to cover their shame . and i wish that ignorance were the worst root from which these things have sprung ; but i doubt much , that when some of these mens consciences are awakened they shall be as a thousand witnesses to tell them , that out of designe , and out of wry , and by-ends , they * have led captive simple women laden with sins , and led away with divers lusts , women ever learning , and never able to come to the knowledge of the truth . and therefore i cannot but much commend the ingenuity of mr alexander hendersam , who whilst he was here a commissioner , did with great liberty of speech taxe , and reprove , what in this kind he both saw , and heard of in this city . but to divert no further , i will in speaking unto you labour to keepe an even path , betwixt detraction and flattery , and first briefly , but faithfully , reprove what i think at this time most reproveable ; and then as candidly commend what is in you commendable ; that so those faults amended , and these vertues being retained , you may partake of this feast of a good conscience . and for the first of these twaine , i will search none of your old sores at this time , but onely note unto you two faults which have of late rendered this city blame-worthy both to god and man . the first is the great schismes and dis-unions which have lately burst forth amongst you , one of you being very ishmaels to another , whereas a city should be at unitie in it selfe , and is the very prototype and copie of concord and unitie . that vnitie is omnipotent is one of scaligers subtleties ; to be undevided and indivisible is the chiefe and first excellencie of the blessed trinitie . therefore the pythagoreans call the number of two an infamous number , because it first discedeth from unitie . nothing more divine then vnitie , nothing more ●atanicall then division . the second is your city-tumults , tumults in the city , and tumults from the city , just like that ephesian-tumult , acts . confused , and the more part not knowing wherefore they were come together . concerning which i will only aske you this one question , what fruit have you now of those things ? have you thereby , trow ye , pleased god ? no sure , but rather highly offended him : for god is the god of order , not of confusion . have you pleased the king ? you know how high his complaints runne . have you pleased the parliament ? they doe by no meanes own your disorders . have you helped trade ? i trow not : and pity it were it should be helped by these wayes , lest prosperous folly should be accounted wisdome , and prosperous wickednesse be accounted vertue . let me but aske one question more , have you hereby got the feast of a good conscience ? i think there is a great deale more cause , why in this case , conscience should be a worme then a feast . i have done my reprehension , and comming to you with a rod . i will now come to you with the spirit of meeknesse , and praise you , where you are truly praise-worthy , for your charity towards orphans , the poore , the blind , the lame , the self-lame sluggard , &c. or rather praise the grace of god , who hath made you both valentes and volentes , able and willing hereunto . and here i wil limit your attention to these three heads , viz. . to shew you a good rule of almes and charitie . . a good embleme thereof . and lastly a good example . for the first , all the best rules of almes are united and concentred in that one text of the preacher , eccles. . . cast thy bread upon the waters : for thou shalt finde it after many dayes . let us such the text . . in the first word cast lye closely three distinct eleemosynarie rules , that is , . we ought to give almes bountifully , and liberally , to sow plentifully . . cheerfully also , and with a ready al● critie of minde . . speedily and seasonably , whilest now the necessity presseth the receiver , and summoneth the almoner : for without all these we doe but drop , or sprinkle , or lay down ; we do not sow , or cast our almes . . in the word thy two other rules are implyed : . that works of mercy must be founded on justice . . they must also be founded on industry and diligence in our particular callings : for our bread , and my bread , and thy bread in scripture-phrase are opposed to a two-fold bread , which are the bread of others , not our owne , to wit , . the bread of deceit , the cheat-loaves of fraud . . the bread of idlenesse . . in the word bread is expressed the matter of right almes ; we must give unto the indigent not a serpent , but fish ; not a stone , but bread ; that is to say , such things as will help truly to support & relieve their poore and low condition : for by the word bread both in the lords prayer , and other texts of scripture , all things necessary are to be understood . mercifull christians must both fill the bellies , and clothe the backs , and cover the heads of the hungry , and naked , & harbourless , else they give but crummes or crusts , not bread . . in the words upon the waters , there are two notable rules more : for if waters be referred to the giver or almoner , then this rule will thence arise , that we must afford pitie as well as pietie , sympathy and condolencie of affection as well as reliefe . we must weepe with those that weepe , as well as wipe away teares from their eyes . and if you meane the waters of the receiver , or poore man , then it sets out the proper object of almes , namely he whose head is a fountaine , and his eyes conduits of teares to bewaile his low , and miserable condition . and the rule is this , that miserie is the proper object of mercy . . in the last words , the promise of finding againe , this rule lyes hid , that , almes must be given in faith . that god will both accept them , and reward them , though not for the works sake , yet for his mercies sake , and for his christs sake . therefore it is notable , that our saviour in the gospel having exhorted to almes , in the very next words bids , get bags : the inference seemes but weake , first to poure out , and give away , and then get bags ; rather , let a man scrape , and corrade , and then get bags : but the sense is , that the more bountifull we are in discreet & charitable almes , the more abundant shall gods blessings be , both spirituall , and temporall . therefore whilgift arch-bishop of canterbury , after he had finished hi hospitall at croyden , said , he could not perceive , that therby he was in his estate a peny the poorer . these are the rules of almes-deeds . the embleme of almes i promised you is this : a naked boy with a cheerefull countenance , feeding with hony a bee without wings . play the pierius upon this hieroglyphick . . this boy is naked , because charitie seeketh not her own . . with a cheerefull countenance , because god loves a cheerfull giver . . giving hony ; hony , not gall ; bread , not stones . we must give good things to those that aske . . to a bee , not a droane ; to a labourer , not a loyterer . . without wings , that is all one , as to the trembling hand , in moses his law , to such an one as god hath disabled by sicknesse , lamenesse , great incumbencies , old age , or the like . for 't is a good distinction ( i find , in the book of martyrs , in a sermon of b. ridly , before k. edward . ) of poore of gods making , and poor of their own making , by idlenesse , thriftlesnesse , riot , &c. for the latter a bride-well , or house of correction is the best almes : for the former , cast thy bread upon the waters , &c. now lastly , for examples and presidents of almes-deeds , we see daily faire ones : how god enlargeth , and expanseth the hearts of his saints to shew their faith by their workes . i referre you to a treatise written by dr willet , wherein he undertaketh by instance to shew how farre the charitable deeds of protestants , since the reformation of religion , have both in number , and greatnesse , even in these places , exceeded those of the papists , in a farre longer tract of time . it is a thing worth the considering both to silence their obloquie of us in calling us solifidians , and their arrogancie of themselves as if they onely were full of good works . it is now divers yeeres since dr willet wrote that , i wish some knowing hand would perfect it , and adde unto it , what hath been done since , not to the pompe or pride of any either persons , or places , but to the honour of god , who gives grace unto men . and here is a fit place to commemorate those publike acts of charitie , which have been ordered in this city , for this last yeere , viz. children kept and maintained at this present , at the charge of christs hospitall , in the aid house , in divers places of this city and suburbs , and with sundry nurses in the country . the na●●es of all which are registred in the books kept in christs hospitall there to be seen , from what parishes , and by what meanes they have been from time to time admitted . children put forth apprentices , discharged , and dead this yeare last past there hath been cured this yeare last past , at the charge of saint bartholomews hospitall of souldiers and other diseased people to the number of all which were relieved with money and other necessaries at their departure . buried this yeare after much charge in their sicknesse remaining under cure at this present , at the charge of the said hospitall there hath been cured this yeare last past , at the charge of saint thomas hospitall , of souldiers and other diseased people . all which were relieved with money and other necessaries at their departure . buried out of the said hospitall this yeare remaining under cure at this present there hath been brought to the hospitall of bridewell within the sp●ce of one ●ere , of wandring souldiers and other vagrants , to the number of whereof some have beene clothed and sent beyond the seas . and of which number many have been chargeable for the time of their being there , which cannot be avoyded , by reason of their necessities , nor passed away without charge . there is maintained and kept in the said hospitall , in arts , occupations , and other works and labours , apprentices , taken up ●ut of divers parishes and streets of this city , to the number of for all which , glory be to god on high , due praise to the founders , and benefactors , and governours , comfort to the relieved , and imitation according to our abilities from us . amen . finis . notes, typically marginal, from the original text notes for div a e- a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ☜ a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} b conscientiam à diis immortalibus accepimus 〈◊〉 divelli à nobis non ●otest . cic. p●o cluent . c juve● . sat. . a mos erar antiquis , niveis , atrisq● lapillis , bis damnare r●os , illis absolvere culpâ . ovid . met. b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . d {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . solo● c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} f {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; sr. francis bacon in his new atlantis . turpissimum est prodere hospitem . i {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . k {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . m {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . n honestè bona , & pacatè bona . o {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i. jus conscientia . . jus divinum . . jus 〈◊〉 . . jus gentium . . jus positivum . ii. vis con●entiae . * 〈…〉 * noxae poena par esto . ☞ a joh. . . b joh. . . c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} d {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ●iut . e mar. . . f prov. . g 〈◊〉 lyps . polit. lib. . cap. . 〈◊〉 graviùs , quia 〈◊〉 morte . h heb. . . surdo 〈…〉 k 〈…〉 l {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ m 〈…〉 his 〈◊〉 . n 〈…〉 poet . o 〈…〉 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} p {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . q {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . r {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} s {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} t {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} u epist. ad meco●a● . * conscien●a rect●e ●o●●ta●● , maxi●●● con●o●atio est 〈…〉 x vacare culpâ , maximum est solatium . epist. . ad maurium . y conscientia bene actae vit● & multorum benefactorum recordatio est jucuadissima . cato major . z magnae est vis co●scientiae 〈◊〉 utramque partem , 〈◊〉 neque timeant qui nihil commiserint , & poe●●m semper an●e oculos vers●ri putent , qui peccarint . * grave pondus . cic. . de 〈◊〉 . deor . ‖ flagru●● . ●ypsius . a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} plut. de anim●●●anquil . b magn●●●●eatrum . cic. . tuscul. c mark . d hor. ad mec●n . 〈…〉 e cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} f 〈◊〉 g esther . quest . answ. * ● tim. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} i {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} joh●s ● . h heb. . . l prov. . m mat. . n act. ● . . . o non ●●●●dula sed cor . p cor. ● . ● . q bartas in the columnes . r peccata vastantia conscientiam . * exod. cap. . . . tim. . . a non glorietur accinctus aequè a● discinctus . b nescimus qui● serus ferat ●esper . c we shal feel sometime a terrour comming upon us , the physicians say it is melancholy , but i say it is the power of god . m●gree●● . 〈…〉 mr greenhams report . 〈◊〉 . * plut. in vita demosth . a vide drexel . nicetas li . . c. . cogita mille cubos millionum annorum , hoc est , millies , millies , millies , millies , millies , millies , millina millia annorum ▪ cogita ergòtot annos in igne transigendos : simul etiam cogita , hoc omne temporis spatium , ●tsi duplicatum , tri●licatum , cen●●pl● catum , nec principium quidem esse aeternitatis : post tot anno●um rev●lutum ●empus nec dum incepisse dici poterit aeternitas . nisi 〈◊〉 cogitatio sanctiores nos reddat , pecudes , ●axa , merus chalybs sumus . nihil eum mover , quem non moverit aeternitas , † † immnsa illa , interminata , sine fine , perpetua , semper duratura , nullis nec innumeris desitura seculis : quamdiu vivet deus , ta● diu 〈◊〉 entur damnati . sed ● mortem immortalem ! ● vitam mortiseram ! nes●io quo te nomine appellem , vitae an mortis ? si vita es , cur crudelius mo●te afficis ? si mors , cur crudelitatē tuam non finis ? neutro te dignabo● nomine ; & vita & mors , boni quippiam hab●t . notes for div a e- ‖ in vita requies , in morte terminus est ; solatio sunt haec duo in omnibus malis . tu verò nec requiem habes , nec habes , finem ; quid igitur es ? & vitae malum , & malum es mortis : à morte cruciatus habes sine fine , à vitâ immortalitatem sumis sine requie . notes for div a e- * 〈◊〉 . . . sr fran. bacon in his advancement of learning ad sinem . * tim. . . .